T02n0099_雜阿含經
大正藏第 02 冊 No. 0099 雜阿含經
No. 99
雜阿含經卷第一
宋天竺三藏求那跋陀羅譯
（一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當觀色無常。如是觀者，則為正觀。正觀者，則生厭離；厭離者，喜貪盡；喜貪盡者，說心解脫。
「如是觀受、想、行、識無常。如是觀者，則為正觀。正觀者，則生厭離；厭離者，喜貪盡；喜貪盡者，說心解脫。
「如是，比丘！心解脫者，若欲自證，則能自證：『我生已盡，梵行已立，所作已作，自知不受後有。』
「如觀無常，苦、空、非我亦復如是。」
時，諸比丘聞佛所說，歡喜奉行。
（二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於色當正思惟，色無常如實知。所以者何？比丘！於色正思惟，觀色無常如實知者，於色欲貪斷；欲貪斷者，說心解脫。
「如是受、想、行、識當正思惟，觀識無常如實知。所以者何？于識正思惟，觀識無常者，則于識欲貪斷；欲貪斷者，說心解脫
現代漢語譯本 《雜阿含經》第一卷 宋代天竺三藏求那跋陀羅譯 （一） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『應當觀察色是無常的。這樣觀察，就是正確的觀察。正確的觀察，就會產生厭離；產生厭離，喜悅和貪慾就會消失；喜悅和貪慾消失，就說是心解脫。』 『同樣地，觀察受、想、行、識也是無常的。這樣觀察，就是正確的觀察。正確的觀察，就會產生厭離；產生厭離，喜悅和貪慾就會消失；喜悅和貪慾消失，就說是心解脫。』 『像這樣，比丘們！心解脫的人，如果想要自己證悟，就能自己證悟：『我已經生死已盡，清凈的修行已經建立，該做的已經做完，自己知道不再有來世。』 『像觀察無常一樣，觀察苦、空、非我，也是如此。』 當時，各位比丘聽了佛陀所說，歡喜地奉行。 （二） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『對於色，應當正確地思考，如實地知道色是無常的。為什麼呢？比丘們！對於色正確地思考，觀察色是無常的，如實地知道，就會斷除對色的貪慾；斷除對色的貪慾，就說是心解脫。』 『同樣地，對於受、想、行、識，應當正確地思考，如實地知道識是無常的。為什麼呢？對於識正確地思考，觀察識是無常的，就會斷除對識的貪慾；斷除對識的貪慾，就說是心解脫。』
English version The Samyukta Agama Sutra, Volume 1 Translated by Gunabhadra of Tianzhu during the Song Dynasty (1) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the World-Honored One told the monks: 'You should contemplate that form is impermanent. Contemplating in this way is correct contemplation. Correct contemplation leads to detachment; detachment leads to the extinction of joy and craving; the extinction of joy and craving is called liberation of the mind.' 'Likewise, contemplate that feeling, perception, mental formations, and consciousness are impermanent. Contemplating in this way is correct contemplation. Correct contemplation leads to detachment; detachment leads to the extinction of joy and craving; the extinction of joy and craving is called liberation of the mind.' 'Thus, monks! One whose mind is liberated, if they wish to realize it for themselves, can realize it for themselves: 'Birth is exhausted, the holy life is established, what had to be done is done, and I know for myself that there is no further existence.' 'Just as you contemplate impermanence, so too should you contemplate suffering, emptiness, and non-self.' Then, the monks, having heard what the Buddha had said, joyfully practiced it. (2) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the World-Honored One told the monks: 'Regarding form, you should contemplate correctly, and know truly that form is impermanent. Why is that? Monks! When you contemplate form correctly, and observe that form is impermanent, and know it truly, then craving for form is cut off; when craving for form is cut off, it is called liberation of the mind.' 'Likewise, regarding feeling, perception, mental formations, and consciousness, you should contemplate correctly, and know truly that consciousness is impermanent. Why is that? When you contemplate consciousness correctly, and observe that consciousness is impermanent, then craving for consciousness is cut off; when craving for consciousness is cut off, it is called liberation of the mind.'
。
「如是心解脫者，若欲自證，則能自證：『我生已盡，梵行已立，所作已作，自知不受後有。』如是正思惟無常，苦、空、非我亦復如是。」
時，諸比丘聞佛所說，歡喜奉行。
（三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於色不知、不明、不斷、不離欲，則不能斷苦。如是受、想、行、識，不知、不明、不斷、不離欲，則不能斷苦。
「諸比丘！於色若知、若明、若斷、若離欲，則能斷苦；如是受、想、行、識，若知、若明、若斷、若離欲，則能堪任斷苦。」
時，諸比丘聞佛所說，歡喜奉行。
（四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於色不知、不明、不斷、不離欲、心不解脫者，則不能越生、老、病、死怖。如是受、想、行、識，不知、不明、不斷、不離欲貪、心不解脫者，則不能越生、老、病、死怖。
「比丘！於色若知、若明、若斷、若離欲，則能越生、老、病、死怖。諸比丘！若知、若明、若離欲貪、心解脫者，則能越生、老、病、死怖。如是受、想、行、識，若知、若明、若斷、若離欲貪、心解脫者，則能越生、老、病、死怖
現代漢語譯本 『如果這樣心已解脫的人，想要自我驗證，就能自我驗證：』我已不再受生，清凈的修行已經確立，該做的已經做完，自己知道不會再有來生。』像這樣正確地思維無常，苦、空、無我也同樣如此。 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （三） 我聽到的是這樣的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『對於色，如果不知、不明、不斷、不離欲，就不能斷除痛苦。同樣，對於受、想、行、識，如果不知、不明、不斷、不離欲，就不能斷除痛苦。』 『諸位比丘！對於色，如果知、如果明、如果斷、如果離欲，就能斷除痛苦；同樣，對於受、想、行、識，如果知、如果明、如果斷、如果離欲，就能堪任斷除痛苦。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （四） 我聽到的是這樣的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『對於色，如果不知、不明、不斷、不離欲，心不解脫，就不能超越生、老、病、死的恐懼。同樣，對於受、想、行、識，如果不知、不明、不斷、不離欲貪，心不解脫，就不能超越生、老、病、死的恐懼。』 『比丘們！對於色，如果知、如果明、如果斷、如果離欲，就能超越生、老、病、死的恐懼。諸位比丘！如果知、如果明、如果離欲貪，心解脫，就能超越生、老、病、死的恐懼。同樣，對於受、想、行、識，如果知、如果明、如果斷、如果離欲貪，心解脫，就能超越生、老、病、死的恐懼。』
English version 『If one's mind is thus liberated, if they wish to verify it for themselves, they can verify: 「Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming to be.」 Thus, rightly contemplating impermanence, suffering, emptiness, and non-self is also the same.』 Then, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (3) Thus have I heard: At one time, the Buddha was dwelling in Jeta』s Grove, Anathapindika』s Park, in Savatthi. Then, the Blessed One addressed the monks, saying: 『Regarding form, if one does not know, does not understand, does not cut off, and does not detach from desire, then one cannot cut off suffering. Likewise, regarding feeling, perception, mental formations, and consciousness, if one does not know, does not understand, does not cut off, and does not detach from desire, then one cannot cut off suffering.』 『Monks! Regarding form, if one knows, if one understands, if one cuts off, and if one detaches from desire, then one can cut off suffering; likewise, regarding feeling, perception, mental formations, and consciousness, if one knows, if one understands, if one cuts off, and if one detaches from desire, then one is capable of cutting off suffering.』 Then, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (4) Thus have I heard: At one time, the Buddha was dwelling in Jeta』s Grove, Anathapindika』s Park, in Savatthi. Then, the Blessed One addressed the monks, saying: 『Regarding form, if one does not know, does not understand, does not cut off, and does not detach from desire, and the mind is not liberated, then one cannot transcend the fear of birth, aging, sickness, and death. Likewise, regarding feeling, perception, mental formations, and consciousness, if one does not know, does not understand, does not cut off, and does not detach from desire and craving, and the mind is not liberated, then one cannot transcend the fear of birth, aging, sickness, and death.』 『Monks! Regarding form, if one knows, if one understands, if one cuts off, and if one detaches from desire, then one can transcend the fear of birth, aging, sickness, and death. Monks! If one knows, if one understands, if one detaches from desire and craving, and the mind is liberated, then one can transcend the fear of birth, aging, sickness, and death. Likewise, regarding feeling, perception, mental formations, and consciousness, if one knows, if one understands, if one cuts off, and if one detaches from desire and craving, and the mind is liberated, then one can transcend the fear of birth, aging, sickness, and death.』
。」
時，諸比丘聞佛所說，歡喜奉行。
（五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於色愛喜者，則于苦愛喜；于苦愛喜者，則于苦不得解脫、不明、不離欲。如是受、想、行、識愛喜者，則愛喜苦，愛喜苦者，則于苦不得解脫。
「諸比丘！於色不愛喜者，則不喜于苦；不喜于苦者，則于苦得解脫。如是受、想、行、識不愛喜者，則不喜于苦；不喜于苦者，則于苦得解脫。
「諸比丘！於色不知、不明、不離欲貪、心不解脫，貪心不解脫者，則不能斷苦；如是受、想、行、識，不知、不明、不離欲貪、心不解脫者，則不能斷苦。
「於色若知、若明、若離欲貪、心得解脫者，則能斷苦；如是受、想、行、識，若知、若明、若離欲貪、心得解脫者，則能斷苦。」
時，諸比丘聞佛所說，歡喜奉行。
（六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於色不知、不明、不離欲貪、心不解脫者，則不能越生、老、病、死怖；如是受、想、行、識，不知、不明、不離欲貪、心不解脫者，則不能越生、老、病、死怖
現代漢語譯本 當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（五）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『如果對色（物質）愛戀歡喜，就會對苦愛戀歡喜；如果對苦愛戀歡喜，就不能從苦中解脫，不能明白苦的真相，不能脫離對苦的慾望。同樣，如果對受、想、行、識愛戀歡喜，就會愛戀歡喜苦，如果愛戀歡喜苦，就不能從苦中解脫。』
『諸位比丘！如果對色（物質）不愛戀歡喜，就不會對苦愛戀歡喜；不對苦愛戀歡喜，就能從苦中解脫。同樣，如果對受、想、行、識不愛戀歡喜，就不會愛戀歡喜苦；不對苦愛戀歡喜，就能從苦中解脫。』
『諸位比丘！如果對色（物質）不瞭解、不明白、不能脫離慾望和貪戀，心不能得到解脫，那麼就不能斷除苦；同樣，如果對受、想、行、識不瞭解、不明白、不能脫離慾望和貪戀，心不能得到解脫，那麼就不能斷除苦。』
『如果對色（物質）瞭解、明白、脫離慾望和貪戀，心得到解脫，那麼就能斷除苦；同樣，如果對受、想、行、識瞭解、明白、脫離慾望和貪戀，心得到解脫，那麼就能斷除苦。』
當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（六）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『如果對色（物質）不瞭解、不明白、不能脫離慾望和貪戀，心不能得到解脫，就不能超越生、老、病、死的恐懼；同樣，如果對受、想、行、識不瞭解、不明白、不能脫離慾望和貪戀，心不能得到解脫，就不能超越生、老、病、死的恐懼。』
English version Then, the monks, having heard what the Buddha said, joyfully practiced it.
(Five)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World-Honored One told the monks: 'Those who are fond of and delighted in form (materiality) are fond of and delighted in suffering; those who are fond of and delighted in suffering cannot be liberated from suffering, do not understand it, and do not detach from desire for it. Likewise, those who are fond of and delighted in feeling, perception, mental formations, and consciousness are fond of and delighted in suffering, and those who are fond of and delighted in suffering cannot be liberated from suffering.'
'Monks! Those who are not fond of and delighted in form (materiality) are not fond of and delighted in suffering; those who are not fond of and delighted in suffering are liberated from suffering. Likewise, those who are not fond of and delighted in feeling, perception, mental formations, and consciousness are not fond of and delighted in suffering; those who are not fond of and delighted in suffering are liberated from suffering.'
'Monks! If one does not know, does not understand, does not detach from desire and craving for form (materiality), and the mind is not liberated, then one cannot end suffering; likewise, if one does not know, does not understand, does not detach from desire and craving for feeling, perception, mental formations, and consciousness, and the mind is not liberated, then one cannot end suffering.'
'If one knows, understands, and detaches from desire and craving for form (materiality), and the mind is liberated, then one can end suffering; likewise, if one knows, understands, and detaches from desire and craving for feeling, perception, mental formations, and consciousness, and the mind is liberated, then one can end suffering.'
Then, the monks, having heard what the Buddha said, joyfully practiced it.
(Six)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World-Honored One told the monks: 'If one does not know, does not understand, does not detach from desire and craving for form (materiality), and the mind is not liberated, then one cannot overcome the fear of birth, old age, sickness, and death; likewise, if one does not know, does not understand, does not detach from desire and craving for feeling, perception, mental formations, and consciousness, and the mind is not liberated, then one cannot overcome the fear of birth, old age, sickness, and death.'
。
「諸比丘！於色若知、若明、若離欲貪、心解脫者，則能越生、老、病、死怖；如是受、想、行、識，若知、若明、若離欲貪、心解脫者，則能越生、老、病、死怖。」
時，諸比丘聞佛所說，歡喜奉行。
（七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於色愛喜者，則于苦愛喜；于苦愛喜者，則于苦不得解脫。如是受、想、行、識愛喜者，則愛喜苦，愛喜苦者，則于苦不得解脫。
「諸比丘！於色不愛喜者，則不喜于苦；不喜于苦者，則于苦得解脫。如是受、想、行、識不愛喜者，則不喜于苦；不喜于苦者，則于苦得解脫。」
時，諸比丘聞佛所說，歡喜奉行。
無常及苦、空 非我、正思惟 無知等四種 及於色喜樂
（八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「過去、未來色無常，況現在色！聖弟子！如是觀者，不顧過去色，不欲未來色，于現在色厭、離欲、正向滅盡。如是，過去、未來受、想、行、識無常，況現在識！聖弟子！如是觀者，不顧過去識，不欣未來識，于現在識厭、離欲、正向滅盡。如無常，苦、空、非我亦復如是
現代漢語譯本 『諸位比丘！如果對於色（物質現象）能夠了解、明白、並去除貪慾，從而心得到解脫，那麼就能超越生、老、病、死的恐懼。同樣，對於受（感受）、想（概念）、行（意志）、識（意識），如果能夠了解、明白、並去除貪慾，從而心得到解脫，那麼也能超越生、老、病、死的恐懼。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （七） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果對於色（物質現象）產生愛戀和歡喜，就會對苦產生愛戀和歡喜；如果對苦產生愛戀和歡喜，就無法從苦中解脫。同樣，如果對於受（感受）、想（概念）、行（意志）、識（意識）產生愛戀和歡喜，就會愛戀和歡喜苦，愛戀和歡喜苦就無法從苦中解脫。』 『諸位比丘！如果對於色（物質現象）不產生愛戀和歡喜，就不會對苦產生歡喜；不對苦產生歡喜，就能從苦中解脫。同樣，如果對於受（感受）、想（概念）、行（意志）、識（意識）不產生愛戀和歡喜，就不會對苦產生歡喜；不對苦產生歡喜，就能從苦中解脫。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 無常以及苦、空，非我、正思維，無知等四種，以及對於色的喜樂。 （八） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『過去的和未來的色（物質現象）都是無常的，更何況現在的色！聖弟子如果這樣觀察，就不會留戀過去的色，不會渴望未來的色，對於現在的色會感到厭惡、離欲，並趨向于滅盡。同樣，過去的和未來的受（感受）、想（概念）、行（意志）、識（意識）都是無常的，更何況現在的識！聖弟子如果這樣觀察，就不會留戀過去的識，不會欣求未來的識，對於現在的識會感到厭惡、離欲，並趨向于滅盡。』如同無常一樣，苦、空、非我也是如此。
English version 'Monks, if one understands, comprehends, and is free from desire and craving for form, and the mind is liberated, then one can overcome the fear of birth, old age, sickness, and death. Likewise, if one understands, comprehends, and is free from desire and craving for feeling, perception, mental formations, and consciousness, and the mind is liberated, then one can overcome the fear of birth, old age, sickness, and death.' Then, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (7) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks: 'Monks, one who delights in form, delights in suffering; one who delights in suffering cannot be liberated from suffering. Likewise, one who delights in feeling, perception, mental formations, and consciousness, delights in suffering, and one who delights in suffering cannot be liberated from suffering.' 'Monks, one who does not delight in form, does not delight in suffering; one who does not delight in suffering is liberated from suffering. Likewise, one who does not delight in feeling, perception, mental formations, and consciousness, does not delight in suffering; one who does not delight in suffering is liberated from suffering.' Then, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. Impermanence, suffering, emptiness, not-self, right contemplation, the four kinds of ignorance, and delight in form. (8) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks: 'Past and future form are impermanent, how much more so present form! A noble disciple, seeing this, does not dwell on past form, does not desire future form, and is disgusted with, dispassionate towards, and directed towards the cessation of present form. Likewise, past and future feeling, perception, mental formations, and consciousness are impermanent, how much more so present consciousness! A noble disciple, seeing this, does not dwell on past consciousness, does not desire future consciousness, and is disgusted with, dispassionate towards, and directed towards the cessation of present consciousness.' Just as with impermanence, so it is with suffering, emptiness, and not-self.
。」
時，諸比丘聞佛所說，歡喜奉行。
（九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「色無常，無常即苦，苦即非我，非我者亦非我所。如是觀者，名真實正觀。如是受、想、行、識無常，無常即苦，苦即非我，非我者亦非我所。如是觀者，名真實觀。
「聖弟子！如是觀者，厭於色，厭受、想、行、識，厭故不樂，不樂故得解脫。解脫者真實智生：『我生已盡，梵行已立，所作已作，自知不受後有。』」
時，諸比丘聞佛所說，歡喜奉行。
（一〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「色無常，無常即苦，苦即非我，非我者即非我所。如是觀者，名真實觀。如是受、想、行、識無常，無常即苦，苦即非我，非我者即非我所。如是觀者，名真實觀。
「聖弟子！如是觀者，於色解脫，于受、想、行、識解脫。我說是等解脫于生、老、病、死、憂、悲、苦、惱。」
時，諸比丘聞佛所說，歡喜奉行。
（一一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（九）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『色是無常的，無常即是苦，苦即是非我，非我者也非我所擁有。如此觀察，稱為真實的正確觀察。同樣，受、想、行、識也是無常的，無常即是苦，苦即是非我，非我者也非我所擁有。如此觀察，稱為真實的觀察。』
『聖弟子！如此觀察的人，會厭離色，厭離受、想、行、識，因為厭離而不執著，不執著便能得到解脫。解脫的人會生起真實的智慧：『我的生死已經終結，清凈的修行已經建立，該做的已經完成，自己知道不再有來世。』
當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（一〇）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『色是無常的，無常即是苦，苦即是非我，非我者也非我所擁有。如此觀察，稱為真實的觀察。同樣，受、想、行、識也是無常的，無常即是苦，苦即是非我，非我者也非我所擁有。如此觀察，稱為真實的觀察。』
『聖弟子！如此觀察的人，會從色中解脫，從受、想、行、識中解脫。我說這些人解脫了生、老、病、死、憂、悲、苦、惱。』
當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（一一）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
English version Then, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly.
(9)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
Then, the Blessed One addressed the bhikkhus, saying: 'Form is impermanent, what is impermanent is suffering, what is suffering is not-self, and what is not-self is not mine. Observing thus, it is called true right view. Likewise, feeling, perception, mental formations, and consciousness are impermanent, what is impermanent is suffering, what is suffering is not-self, and what is not-self is not mine. Observing thus, it is called true view.'
'Noble disciples! Observing thus, one becomes disenchanted with form, disenchanted with feeling, perception, mental formations, and consciousness. Because of disenchantment, one is not attached; because of non-attachment, one is liberated. For the liberated one, true knowledge arises: 「Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.」'
Then, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly.
(10)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
Then, the Blessed One addressed the bhikkhus, saying: 'Form is impermanent, what is impermanent is suffering, what is suffering is not-self, and what is not-self is not mine. Observing thus, it is called true view. Likewise, feeling, perception, mental formations, and consciousness are impermanent, what is impermanent is suffering, what is suffering is not-self, and what is not-self is not mine. Observing thus, it is called true view.'
'Noble disciples! Observing thus, one is liberated from form, liberated from feeling, perception, mental formations, and consciousness. I say that these are liberated from birth, aging, sickness, death, sorrow, lamentation, pain, and distress.'
Then, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly.
(11)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
。
爾時，世尊告諸比丘：「色無常，若因、若緣生諸色者，彼亦無常。無常因、無常緣所生諸色，云何有常？如是受、想、行、識無常，若因、若緣生諸識者，彼亦無常。無常因、無常緣所生諸識，云何有常？如是，諸比丘！色無常，受、想、行、識無常。無常者則是苦，苦者則非我，非我者則非我所。
「聖弟子！如是觀者，厭於色，厭于受、想、行、識。厭者不樂，不樂則解脫，解脫知見：『我生已盡，梵行已立，所作已作，自知不受後有。』」
時，諸比丘聞佛所說，歡喜奉行。
（一二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「色無常，若因、若緣生諸色者，彼亦無常。無常因、無常緣所生諸色，云何有常？受、想、行、識無常，若因、若緣生諸識者，彼亦無常。無常因、無常緣所生諸識。云何有常？
「如是，比丘！色無常，受、想、行、識無常，無常者則是苦，苦者則非我，非我者則非我所。如是觀者，名真實觀。聖弟子！如是觀者，於色解脫，于受、想、行、識解脫。我說是等為解脫生、老、病、死、憂、悲、苦、惱。」
時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 當時，世尊告訴眾比丘：『色是無常的，如果因緣和合而生起的色，它們也是無常的。由無常的因和無常的緣所生起的色，怎麼可能是常住的呢？同樣，受、想、行、識也是無常的，如果因緣和合而生起的識，它們也是無常的。由無常的因和無常的緣所生起的識，怎麼可能是常住的呢？因此，諸位比丘！色是無常的，受、想、行、識也是無常的。凡是無常的，就是苦；凡是苦的，就不是我；凡不是我的，就不是我所擁有的。』 『聖弟子！像這樣觀察，就會厭離色，厭離受、想、行、識。厭離就不會貪戀，不貪戀就會解脫，解脫后就會有這樣的知見：『我的生死已經終結，清凈的修行已經完成，該做的已經做完，自己知道不會再有來生。』 當時，眾比丘聽了佛的教誨，歡喜地奉行。 （一二） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『色是無常的，如果因緣和合而生起的色，它們也是無常的。由無常的因和無常的緣所生起的色，怎麼可能是常住的呢？受、想、行、識也是無常的，如果因緣和合而生起的識，它們也是無常的。由無常的因和無常的緣所生起的識，怎麼可能是常住的呢？』 『因此，比丘們！色是無常的，受、想、行、識也是無常的。凡是無常的，就是苦；凡是苦的，就不是我；凡不是我的，就不是我所擁有的。像這樣觀察，就叫做真實的觀察。聖弟子！像這樣觀察，就能從色中解脫，從受、想、行、識中解脫。我說這些人已經從生、老、病、死、憂、悲、苦、惱中解脫了。』 當時，眾比丘聽了佛的教誨，歡喜地奉行。
English version At that time, the World Honored One told the bhikkhus: 'Form is impermanent, and if forms arise from causes and conditions, they are also impermanent. How can forms arising from impermanent causes and impermanent conditions be permanent? Likewise, feeling, perception, mental formations, and consciousness are impermanent, and if consciousness arises from causes and conditions, it is also impermanent. How can consciousness arising from impermanent causes and impermanent conditions be permanent? Therefore, bhikkhus! Form is impermanent, and feeling, perception, mental formations, and consciousness are impermanent. What is impermanent is suffering, what is suffering is not self, and what is not self is not mine.' 'A noble disciple, observing in this way, becomes weary of form, weary of feeling, perception, mental formations, and consciousness. Being weary, one does not delight; not delighting, one is liberated. Upon liberation, one has the knowledge: 'Birth is exhausted, the holy life is fulfilled, what had to be done is done, and I know that there will be no further existence.' Then, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. (One Two) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the World Honored One told the bhikkhus: 'Form is impermanent, and if forms arise from causes and conditions, they are also impermanent. How can forms arising from impermanent causes and impermanent conditions be permanent? Feeling, perception, mental formations, and consciousness are impermanent, and if consciousness arises from causes and conditions, it is also impermanent. How can consciousness arising from impermanent causes and impermanent conditions be permanent?' 'Therefore, bhikkhus! Form is impermanent, and feeling, perception, mental formations, and consciousness are impermanent. What is impermanent is suffering, what is suffering is not self, and what is not self is not mine. Observing in this way is called true observation. A noble disciple, observing in this way, is liberated from form, liberated from feeling, perception, mental formations, and consciousness. I say that these are liberated from birth, aging, sickness, death, sorrow, lamentation, pain, and distress.' Then, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly.
。
（一三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若眾生於色不味者，則不染於色；以眾生於色味故，則有染著。如是眾生於受、想、行、識不味者，彼眾生則不染于識；以眾生味受、想、行、識故，彼眾生染著于識。
「諸比丘！若色于眾生不為患者，彼諸眾生不應厭色，以色為眾生患故，彼諸眾生則厭於色。如是受、想、行、識不為患者，彼諸眾生不應厭識；以受、想、行、識為眾生患故，彼諸眾生則厭于識。
「諸比丘！若色于眾生無出離者，彼諸眾生不應出離於色；以色于眾生有出離故，彼諸眾生出離於色。如是受、想、行、識于眾生無出離者，彼諸眾生不應出離於識。以受、想、行、識于眾生有出離故，彼諸眾生出離於識。
「諸比丘！若我於此五受陰不如實知味是味、患是患、離是離者，我于諸天、若魔、若梵、沙門、婆羅門、天、人眾中，不脫、不出、不離，永住顛倒，亦不能自證得阿耨多羅三藐三菩提。
「諸比丘！我以如實知此五受陰味是味、患是患、離是離故，我于諸天、若魔、若梵、沙門、婆羅門、天、人眾中，自證得脫、得出、得離、得解脫結縛，永不住顛倒，亦能自證得阿耨多羅三藐三菩提
現代漢語譯本： （十三） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果眾生對色不執著於它的滋味，就不會被色所污染；因為眾生執著於色的滋味，所以才會有染著。同樣，如果眾生對受、想、行、識不執著於它們的滋味，那麼這些眾生就不會被識所污染；因為眾生執著于受、想、行、識的滋味，所以這些眾生才會染著于識。』 『諸位比丘！如果色對眾生不是一種禍患，那麼這些眾生就不應該厭惡色；因為色對眾生是一種禍患，所以這些眾生才會厭惡色。同樣，如果受、想、行、識對眾生不是一種禍患，那麼這些眾生就不應該厭惡識；因為受、想、行、識對眾生是一種禍患，所以這些眾生才會厭惡識。』 『諸位比丘！如果色對眾生沒有出離之道，那麼這些眾生就不應該從色中出離；因為色對眾生有出離之道，所以這些眾生才能從色中出離。同樣，如果受、想、行、識對眾生沒有出離之道，那麼這些眾生就不應該從識中出離。因為受、想、行、識對眾生有出離之道，所以這些眾生才能從識中出離。』 『諸位比丘！如果我對於這五種受陰不能如實地知道什麼是滋味、什麼是禍患、什麼是出離，那麼我在諸天、魔、梵天、沙門、婆羅門、天人等眾生中，就不能解脫、不能出離、不能遠離，永遠處於顛倒的狀態，也不能自己證得無上正等正覺。』 『諸位比丘！我因為如實地知道這五種受陰的滋味是滋味、禍患是禍患、出離是出離，所以我在諸天、魔、梵天、沙門、婆羅門、天人等眾生中，自己證得了脫、得出、得離、得解脫束縛，永遠不住于顛倒，也能自己證得無上正等正覺。』
English version: (13) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Sravasti. Then, the World-Honored One addressed the monks: 'If beings do not crave the taste of form, they will not be defiled by form; because beings crave the taste of form, they are attached to it. Likewise, if beings do not crave the taste of feeling, perception, mental formations, and consciousness, they will not be defiled by consciousness; because beings crave the taste of feeling, perception, mental formations, and consciousness, they are attached to consciousness.' 'Monks! If form were not a source of suffering for beings, they would not be averse to form; because form is a source of suffering for beings, they are averse to form. Likewise, if feeling, perception, mental formations, and consciousness were not a source of suffering for beings, they would not be averse to consciousness; because feeling, perception, mental formations, and consciousness are a source of suffering for beings, they are averse to consciousness.' 'Monks! If there were no escape from form for beings, they would not escape from form; because there is an escape from form for beings, they escape from form. Likewise, if there were no escape from feeling, perception, mental formations, and consciousness for beings, they would not escape from consciousness. Because there is an escape from feeling, perception, mental formations, and consciousness for beings, they escape from consciousness.' 'Monks! If I did not truly know the taste as taste, the suffering as suffering, and the escape as escape, regarding these five aggregates of clinging, I would not be liberated, would not escape, would not be free among gods, demons, Brahmas, ascetics, Brahmins, and humans, I would remain in delusion, and I would not have realized the unsurpassed perfect enlightenment myself.' 'Monks! Because I truly know the taste as taste, the suffering as suffering, and the escape as escape, regarding these five aggregates of clinging, I have myself realized liberation, escape, freedom, and the breaking of bonds among gods, demons, Brahmas, ascetics, Brahmins, and humans, I no longer remain in delusion, and I have myself realized the unsurpassed perfect enlightenment.'
。」
時，諸比丘聞佛所說，歡喜奉行。
（一四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我昔於色味有求有行，若於色味隨順覺，則於色味以智慧如實見。如是于受、想、行、識味有求有行，若於受、想、行、識味隨順覺，則于識味以智慧如實見。
「諸比丘！我於色患有求有行，若於色患隨順覺，則於色患以智慧如實見；如是受、想、行、識患有求有行，若於識患隨順覺，則于識患以智慧如實見。
「諸比丘！我於色離有求有行，若於色離隨順覺，則於色離以智慧如實見；如是受、想、行、識離有求有行，若於受、想、行、識離隨順覺，則于受、想、行、識離以智慧如實見。
「諸比丘！我於五受陰不如實知味是味、患是患、離是離者，我于諸天、若魔、若梵、沙門、婆羅門、天、人眾中，不脫、不離、不出，永住顛倒，不能自證得阿耨多羅三藐三菩提。
「諸比丘！我以如實知五受陰味是味、患是患、離是離，我于諸天人、若魔、若梵、沙門、婆羅門、天、人眾中，以脫、以離、以出，永不住顛倒，能自證得阿耨多羅三藐三菩提。」
時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（一四）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『我過去對於色（物質）的樂味有所追求和實踐，如果對於色的樂味隨順覺悟，就能以智慧如實地見到色的樂味。同樣，對於受（感受）、想（概念）、行（意志）、識（意識）的樂味有所追求和實踐，如果對於受、想、行、識的樂味隨順覺悟，就能以智慧如實地見到識的樂味。』
『諸比丘！我對於色的過患有所追求和實踐，如果對於色的過患隨順覺悟，就能以智慧如實地見到色的過患；同樣，對於受、想、行、識的過患有所追求和實踐，如果對於識的過患隨順覺悟，就能以智慧如實地見到識的過患。』
『諸比丘！我對於色的離欲有所追求和實踐，如果對於色的離欲隨順覺悟，就能以智慧如實地見到色的離欲；同樣，對於受、想、行、識的離欲有所追求和實踐，如果對於受、想、行、識的離欲隨順覺悟，就能以智慧如實地見到受、想、行、識的離欲。』
『諸比丘！如果我對於五受陰（色、受、想、行、識）不能如實地知曉樂味是樂味、過患是過患、離欲是離欲，那麼我在諸天、魔、梵天、沙門、婆羅門、天人等眾生之中，就不能解脫、不能脫離、不能超出，永遠處於顛倒的狀態，不能自己證得無上正等正覺。』
『諸比丘！我因為如實地知曉五受陰的樂味是樂味、過患是過患、離欲是離欲，所以在諸天、魔、梵天、沙門、婆羅門、天人等眾生之中，得以解脫、得以脫離、得以超出，永遠不處於顛倒的狀態，能夠自己證得無上正等正覺。』
當時，眾比丘聽聞佛陀所說，歡喜地奉行。
English version At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
(14)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi.
Then, the Blessed One addressed the bhikkhus, saying: 'In the past, I sought and practiced the gratification in form. If I understood the gratification in form in accordance with reality, then I saw the gratification in form with wisdom as it truly is. Likewise, I sought and practiced the gratification in feeling, perception, mental formations, and consciousness. If I understood the gratification in feeling, perception, mental formations, and consciousness in accordance with reality, then I saw the gratification in consciousness with wisdom as it truly is.'
'Bhikkhus! I sought and practiced the danger in form. If I understood the danger in form in accordance with reality, then I saw the danger in form with wisdom as it truly is. Likewise, I sought and practiced the danger in feeling, perception, mental formations, and consciousness. If I understood the danger in consciousness in accordance with reality, then I saw the danger in consciousness with wisdom as it truly is.'
'Bhikkhus! I sought and practiced the escape from form. If I understood the escape from form in accordance with reality, then I saw the escape from form with wisdom as it truly is. Likewise, I sought and practiced the escape from feeling, perception, mental formations, and consciousness. If I understood the escape from feeling, perception, mental formations, and consciousness in accordance with reality, then I saw the escape from feeling, perception, mental formations, and consciousness with wisdom as it truly is.'
'Bhikkhus! If I did not truly know the gratification as gratification, the danger as danger, and the escape as escape in the five aggregates of clinging (form, feeling, perception, mental formations, and consciousness), then I would not be liberated, not detached, not free, and would remain in delusion among gods, Mara, Brahma, ascetics, brahmins, and the multitude of gods and humans, and I would not have attained the unsurpassed perfect enlightenment by myself.'
'Bhikkhus! Because I truly know the gratification as gratification, the danger as danger, and the escape as escape in the five aggregates of clinging, I am liberated, detached, and free among gods, Mara, Brahma, ascetics, brahmins, and the multitude of gods and humans, and I do not remain in delusion, and I have attained the unsurpassed perfect enlightenment by myself.'
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
。
過去四種說 厭離及解脫 二種說因緣 味亦復二種
（一五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，有異比丘來詣佛所，稽首佛足，卻住一面，白佛言：「善哉！世尊！今當爲我略說法要，我聞法已，當獨一靜處，修不放逸。修不放逸已，當復思惟：『所以善男子出家，剃除鬚髮，身著法服，信家非家出家，為究竟無上梵行，現法作證：「我生已盡，梵行已立，所作已作，自知不受後有。」』」
爾時，世尊告彼比丘：「善哉！善哉！比丘快說此言，云：『當爲我略說法要，我聞法已，獨一靜處，修不放逸，乃至自知不受後有。』如是說耶？」
比丘白佛：「如是，世尊！」
佛告比丘：「諦聽！諦聽！善思念之，當爲汝說。比丘！若隨使使者，即隨使死；若隨死者，為取所縛。比丘！若不隨使使，則不隨使死；不隨使死者，則于取解脫。」
比丘白佛：「知已，世尊！知已，善逝！」
佛告比丘：「汝云何於我略說法中，廣解其義？」
比丘白佛言：「世尊！色隨使使、色隨使死；隨使使、隨使死者，則為取所縛。如是受、想、行、識，隨使使、隨使死；隨使使、隨使死者，為取所縛
現代漢語譯本 過去有四種說法，分別是厭離和解脫。 有兩種說法是關於因緣的，還有兩種說法是關於味道的。
（一五）
如是我聞：
一時，佛住在舍衛國的祇樹給孤獨園。
當時，有一位比丘來到佛陀的住所，向佛陀的腳行禮，然後退到一邊站立，對佛陀說：『善哉！世尊！現在請為我簡略地講說佛法的要義，我聽聞佛法后，將獨自在安靜的地方，修習不放逸。修習不放逸后，我將進一步思考：「為什麼善男子要出家，剃除鬚髮，身穿法衣，捨棄家庭而出家，是爲了究竟無上的梵行，在今生就證悟：『我生已盡，梵行已立，所作已作，自己知道不再有後世的生命。』」』
當時，世尊告訴那位比丘：『善哉！善哉！比丘，你這樣說很好，說：「請為我簡略地講說佛法的要義，我聽聞佛法后，將獨自在安靜的地方，修習不放逸，乃至自己知道不再有後世的生命。」是這樣說的嗎？』
比丘回答佛陀：『是的，世尊！』
佛陀告訴比丘：『仔細聽！仔細聽！好好思考，我將為你解說。比丘！如果隨順煩惱的驅使，就會隨順煩惱而死；如果隨順死亡，就會被執取所束縛。比丘！如果不隨順煩惱的驅使，就不會隨順煩惱而死；不隨順煩惱而死，就會從執取中解脫。』
比丘對佛陀說：『明白了，世尊！明白了，善逝！』
佛陀告訴比丘：『你如何在我簡略的說法中，廣泛地理解了它的含義？』
比丘對佛陀說：『世尊！色隨順煩惱的驅使，色隨順煩惱而死；隨順煩惱的驅使，隨順煩惱而死的人，就會被執取所束縛。同樣，受、想、行、識，隨順煩惱的驅使，隨順煩惱而死；隨順煩惱的驅使，隨順煩惱而死的人，就會被執取所束縛。
English version There are four past teachings: aversion and liberation. There are two teachings on causes and conditions, and two teachings on taste.
(15)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti.
Then, a certain bhikkhu came to the place where the Buddha was, bowed down at the Buddha's feet, stood to one side, and said to the Buddha: 'Excellent, Blessed One! Now, please briefly explain the essence of the Dharma for me. Having heard the Dharma, I will dwell alone in a quiet place, practicing diligence. Having practiced diligence, I will further contemplate: 「Why did a good man leave home, shave his head and beard, wear the monastic robes, and go forth from home into homelessness, in order to accomplish the ultimate, unsurpassed holy life, realizing in this very life: 『Birth is exhausted, the holy life has been lived, what had to be done has been done, and I know that there will be no further existence.』」'
Then, the Blessed One said to that bhikkhu: 'Excellent! Excellent! Bhikkhu, it is good that you have spoken thus, saying: 「Please briefly explain the essence of the Dharma for me. Having heard the Dharma, I will dwell alone in a quiet place, practicing diligence, and even know that there will be no further existence.」 Is that what you said?'
The bhikkhu replied to the Buddha: 'Yes, Blessed One!'
The Buddha said to the bhikkhu: 'Listen carefully! Listen carefully! Reflect well, and I will explain it to you. Bhikkhu! If one follows the instigation of the defilements, one follows the death of the defilements; if one follows death, one is bound by grasping. Bhikkhu! If one does not follow the instigation of the defilements, one does not follow the death of the defilements; not following the death of the defilements, one is liberated from grasping.'
The bhikkhu said to the Buddha: 'Understood, Blessed One! Understood, Well-gone One!'
The Buddha said to the bhikkhu: 'How have you, in my brief explanation, broadly understood its meaning?'
The bhikkhu said to the Buddha: 'Blessed One! Form follows the instigation of the defilements, form follows the death of the defilements; one who follows the instigation of the defilements, follows the death of the defilements, is bound by grasping. Likewise, feeling, perception, mental formations, and consciousness follow the instigation of the defilements, follow the death of the defilements; one who follows the instigation of the defilements, follows the death of the defilements, is bound by grasping.'
。
「世尊！若色不隨使使、不隨使死；不隨使使、不隨使死者，則于取解脫。如是受、想、行、識，不隨使使、不隨使死；不隨使使、不隨使死者，則于取解脫。如是，世尊！略說法中，廣解其義。」
佛告比丘：「善哉！善哉！比丘！於我略說法中，廣解其義。所以者何？色隨使使、隨使死；隨使使、隨使死者，則為取所縛。如是受、想、行、識，隨使使、隨使死；隨使使、隨使死者，則為取所縛。
「比丘！色不隨使使、不隨使死；不隨使使、不隨使死者，則于取解脫。如是受、想、行、識，不隨使使、不隨使死；不隨使使、不隨使死者，則于取解脫。」
時，彼比丘聞佛所說，心大歡喜，禮佛而退。獨在靜處，精勤修習，住不放逸。精勤修習，住不放逸已，思惟：「所以善男子出家，剃除鬚髮，身著法服，信家非家出家，乃至自知不受後有。」
時，彼比丘即成羅漢，心得解脫。
（一六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，有異比丘來詣佛所。所問如上，差別者：「隨使使、隨使死者，則增諸數；若不隨使使、不隨使死者，則不增諸數
現代漢語譯本： 『世尊！如果色法不隨煩惱的驅使而生滅，不隨煩惱的驅使而生滅，那麼就能從執取中解脫。同樣，受、想、行、識，如果不隨煩惱的驅使而生滅，不隨煩惱的驅使而生滅，那麼就能從執取中解脫。世尊，這就是您略說而我廣解的含義。』 佛陀告訴比丘：『好啊！好啊！比丘！你能夠在我略說的法中，廣解其義。這是為什麼呢？因為色法隨煩惱的驅使而生滅，隨煩惱的驅使而生滅，就會被執取所束縛。同樣，受、想、行、識，隨煩惱的驅使而生滅，隨煩惱的驅使而生滅，就會被執取所束縛。』 『比丘！色法不隨煩惱的驅使而生滅，不隨煩惱的驅使而生滅，就能從執取中解脫。同樣，受、想、行、識，不隨煩惱的驅使而生滅，不隨煩惱的驅使而生滅，就能從執取中解脫。』 當時，那位比丘聽了佛陀的教誨，心中非常歡喜，向佛陀頂禮後退下。他獨自在安靜的地方，精進修行，安住于不放逸。精進修行，安住于不放逸后，他思惟：『善男子之所以出家，剃除鬚髮，身穿法衣，從在家到出家，是爲了最終能自知不受後有。』 當時，那位比丘就成了阿羅漢，心得解脫。 （一六） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有另一位比丘來到佛陀那裡。他所問的問題和之前一樣，不同之處在於：『如果隨煩惱的驅使而生滅，就會增長諸數；如果不隨煩惱的驅使而生滅，就不會增長諸數。』
English version: 'Venerable Sir, if form does not follow the instigation and death of defilements, does not follow the instigation and death of defilements, then there is liberation from grasping. Likewise, feeling, perception, mental formations, and consciousness, if they do not follow the instigation and death of defilements, do not follow the instigation and death of defilements, then there is liberation from grasping. Thus, Venerable Sir, in your brief teaching, I have understood the meaning broadly.' The Buddha said to the bhikkhu, 'Well said, well said, bhikkhu! You have broadly understood the meaning in my brief teaching. Why is that? Because form follows the instigation and death of defilements, follows the instigation and death of defilements, and is therefore bound by grasping. Likewise, feeling, perception, mental formations, and consciousness follow the instigation and death of defilements, follow the instigation and death of defilements, and are therefore bound by grasping.' 'Bhikkhu, if form does not follow the instigation and death of defilements, does not follow the instigation and death of defilements, then there is liberation from grasping. Likewise, feeling, perception, mental formations, and consciousness, if they do not follow the instigation and death of defilements, do not follow the instigation and death of defilements, then there is liberation from grasping.' Then, that bhikkhu, having heard what the Buddha said, was greatly delighted, paid homage to the Buddha, and departed. Alone in a quiet place, he diligently practiced, dwelling in non-negligence. Having diligently practiced, dwelling in non-negligence, he reflected, 'The reason why a good man goes forth from home into homelessness, shaving his hair and beard, wearing the robes, is so that he may ultimately know for himself that there is no further existence.' Then, that bhikkhu became an Arhat, his mind liberated. (16) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, another bhikkhu came to the Buddha. The questions he asked were the same as before, except for this difference: 'If one follows the instigation and death of defilements, then the aggregates increase; if one does not follow the instigation and death of defilements, then the aggregates do not increase.'
。」
佛告比丘：「汝云何於我略說法中，廣解其義？」
時，彼比丘白佛言：「世尊！若色隨使使、隨使死；隨使使、隨使死者，則增諸數。如是受、想、行、識，隨使使、隨使死；隨使使、隨使死者，則增諸數。
「世尊！若色不隨使使、不隨使死；不隨使使、不隨使死者，則不增諸數。如是受、想、行、識，不隨使使、不隨使死；不隨使使、不隨使死者，則不增諸數。如是，世尊！我于略說法中，廣解其義。」如是，乃至得阿羅漢，心得解脫。
（一七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
有異比丘從座起，偏袒右肩，合掌白佛言：「善哉！世尊！為我略說法要。我聞法已，當獨一靜處，專精思惟，住不放逸：『所以善男子出家，剃除鬚髮，身著法服，信家非家，出家學道，為究竟無上梵行，現法身作證：「我生已盡，梵行已立，所作已作，自知不受後有。」』」
爾時，世尊告彼比丘：「善哉！善哉！汝作是說：『世尊！為我略說法要，我于略說法中，廣解其義，當獨一靜處，專精思惟，住不放逸，乃至自知不受後有。』汝如是說耶？」
比丘白佛：「如是，世尊！」
佛告比丘：「諦聽！諦聽！善思念之，當爲汝說
佛陀告訴比丘：『你為何在我略說的法中，廣解其義呢？』 當時，那位比丘對佛說：『世尊！如果色會隨著煩惱而生起、隨著煩惱而滅去；隨著煩惱而生起、隨著煩惱而滅去，就會增長諸多的數量。同樣，受、想、行、識，如果隨著煩惱而生起、隨著煩惱而滅去；隨著煩惱而生起、隨著煩惱而滅去，就會增長諸多的數量。』 『世尊！如果色不隨著煩惱而生起、不隨著煩惱而滅去；不隨著煩惱而生起、不隨著煩惱而滅去，就不會增長諸多的數量。同樣，受、想、行、識，如果不隨著煩惱而生起、不隨著煩惱而滅去；不隨著煩惱而生起、不隨著煩惱而滅去，就不會增長諸多的數量。世尊！我就是這樣在您略說的法中，廣解其義的。』就這樣，他最終證得了阿羅漢果，心得到解脫。 （一七） 我聽到的是這樣的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 有一位比丘從座位上站起來，袒露右肩，合掌對佛說：『善哉！世尊！請為我略說法的要義。我聽聞佛法后，將獨自一人在安靜的地方，專心精進地思考，安住于不放逸：『爲了什麼善男子要出家，剃除鬚髮，身穿袈裟，捨棄家庭而出家修道，爲了究竟無上的梵行，在今生親身作證：「我已了脫生死，梵行已經建立，該做的已經做完，自己知道不再有來生。」』 這時，世尊告訴那位比丘：『好啊！好啊！你這樣說：『世尊！請為我略說法的要義，我將在略說的法中，廣解其義，將獨自一人在安靜的地方，專心精進地思考，安住于不放逸，乃至自己知道不再有來生。』你是這樣說的嗎？』 比丘回答佛陀：『是的，世尊！』 佛陀告訴比丘：『仔細聽！仔細聽！好好思考，我將為你解說。』
The Buddha said to the monks, 'How is it that you broadly interpret the meaning in my brief teaching?' Then, that monk said to the Buddha, 'Venerable Sir, if form is subject to the arising and passing away of defilements; subject to the arising and passing away of defilements, then it increases in number. Likewise, feeling, perception, mental formations, and consciousness, if they are subject to the arising and passing away of defilements; subject to the arising and passing away of defilements, then they increase in number.' 'Venerable Sir, if form is not subject to the arising and passing away of defilements; not subject to the arising and passing away of defilements, then it does not increase in number. Likewise, feeling, perception, mental formations, and consciousness, if they are not subject to the arising and passing away of defilements; not subject to the arising and passing away of defilements, then they do not increase in number. Venerable Sir, this is how I broadly interpret the meaning in your brief teaching.' In this way, he eventually attained Arhatship, and his mind was liberated. (One Seven) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. A certain monk rose from his seat, arranged his upper robe over one shoulder, and with his palms together, said to the Buddha, 'Excellent, Venerable Sir! Please give me a brief teaching on the essence of the Dharma. Having heard the Dharma, I will dwell alone in a quiet place, diligently contemplate, and abide in non-negligence: 'Why did a good man leave home, shave his head and beard, wear the robes, leave his family and go forth to practice the Way, for the sake of the ultimate, unsurpassed holy life, realizing in this very life: 「Birth is exhausted, the holy life is established, what had to be done is done, I know for myself that there is no more future existence.」』 Then, the Buddha said to that monk, 'Good, good! You say this: 'Venerable Sir! Please give me a brief teaching on the essence of the Dharma, and in that brief teaching, I will broadly interpret its meaning, and I will dwell alone in a quiet place, diligently contemplate, and abide in non-negligence, until I know for myself that there is no more future existence.' Is that what you said?' The monk replied to the Buddha, 'Yes, Venerable Sir!' The Buddha said to the monk, 'Listen carefully! Listen carefully! Reflect well, and I will explain it to you.'
。比丘！非汝所應之法，宜速斷除。斷彼法者，以義饒益，長夜安樂。」
時，彼比丘白佛言：「知已。世尊！知已。善逝！」
佛告比丘：「云何於我略說法中，廣解其義？」
比丘白佛言：「世尊！色非我所應，宜速斷除；受、想、行、識非我所應，宜速斷除。以義饒益，長夜安樂。是故，世尊！我於世尊略說法中，廣解其義。」
佛言：「善哉！善哉！比丘！汝於我略說法中，廣解其義。所以者何？色者非汝所應，宜速斷除。如是受、想、行、識非汝所應，宜速斷除。斷除已，以義饒益，長夜安樂。」
時，彼比丘聞佛所說，心大歡喜，禮佛而退。獨一靜處，精勤修習，住不放逸。精勤修習，住不放逸已，思惟：「所以善男子出家，剃除鬚髮，身著法服，正信非家出家，乃至自知不受後有。」
時，彼比丘成阿羅漢，心得解脫。
（一八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，有異比丘從座起，偏袒右肩，為佛作禮，卻住一面，而白佛言：「善哉！世尊！為我略說法要，我聞法已，當獨一靜處，專精思惟，不放逸住，乃至自知不受後有
『比丘們！那些不屬於你們的法，應該迅速斷除。斷除這些法，能帶來利益，長久安樂。』 當時，那位比丘對佛說：『我明白了，世尊！我明白了，善逝！』 佛告訴比丘：『你如何在我略說的法中，廣解其義呢？』 比丘對佛說：『世尊！色不是我所應有的，應該迅速斷除；受、想、行、識不是我所應有的，應該迅速斷除。這樣能帶來利益，長久安樂。所以，世尊！我從世尊略說的法中，廣解其義。』 佛說：『好啊！好啊！比丘！你從我略說的法中，廣解其義。為什麼呢？色不是你所應有的，應該迅速斷除。同樣，受、想、行、識不是你所應有的，應該迅速斷除。斷除之後，能帶來利益，長久安樂。』 當時，那位比丘聽了佛所說，心中非常歡喜，向佛頂禮後退下。獨自一人到安靜的地方，精勤修行，安住于不放逸。精勤修行，安住于不放逸后，他思惟：『善男子出家，剃除鬚髮，身著法服，以正信出家，乃至自知不受後有，就是爲了這個。』 當時，那位比丘成了阿羅漢，心得解脫。 （一八） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，有一位比丘從座位上站起來，袒露右肩，向佛頂禮，然後站到一邊，對佛說：『善哉！世尊！請為我略說法的要義，我聽了法后，將獨自一人到安靜的地方，專心思考，安住于不放逸，乃至自知不受後有。』
'Monks! Those things that do not belong to you, should be quickly abandoned. Abandoning those things brings benefit and long-lasting happiness.' Then, that monk said to the Buddha: 'I understand, Venerable Sir! I understand, Well-gone One!' The Buddha said to the monk: 'How do you broadly understand the meaning in my brief teaching?' The monk said to the Buddha: 'Venerable Sir! Form is not what I should possess, it should be quickly abandoned; feeling, perception, mental formations, and consciousness are not what I should possess, they should be quickly abandoned. This brings benefit and long-lasting happiness. Therefore, Venerable Sir! I broadly understand the meaning from the Venerable Sir's brief teaching.' The Buddha said: 'Well done! Well done! Monk! You broadly understand the meaning from my brief teaching. Why is that? Form is not what you should possess, it should be quickly abandoned. Likewise, feeling, perception, mental formations, and consciousness are not what you should possess, they should be quickly abandoned. Having abandoned them, it brings benefit and long-lasting happiness.' Then, that monk, having heard what the Buddha said, was very happy in his heart, bowed to the Buddha and withdrew. Alone in a quiet place, he diligently practiced, dwelling in non-negligence. Having diligently practiced, dwelling in non-negligence, he reflected: 'This is why a good man goes forth from home, shaves his hair and beard, wears the robes, goes forth from home with faith, even to the point of knowing for himself that there is no more future existence.' Then, that monk became an Arhat, his mind was liberated. (18) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, a certain monk rose from his seat, arranged his upper robe over one shoulder, bowed to the Buddha, and stood to one side, and said to the Buddha: 'Venerable Sir! It would be good if the Venerable Sir would briefly teach me the essence of the Dharma. Having heard the Dharma, I will go alone to a quiet place, concentrate my thoughts, dwell in non-negligence, even to the point of knowing for myself that there is no more future existence.'
。」
佛告比丘：「善哉！善哉！汝作如是說：『世尊！為我略說法要，我聞法已，當獨一靜處，專精思惟，不放逸住，乃至自知不受後有。』耶？」
時，彼比丘白佛言：「如是，世尊！」
佛告比丘：「諦聽！諦聽！善思念之，當爲汝說。若非汝所應，亦非餘人所應，此法宜速除斷。斷彼法已，以義饒益，長夜安樂。」
時，彼比丘白佛言：「知已。世尊！知已。善逝！」
佛告比丘：「云何於我略說法中，廣解其義？」
比丘白佛言：「世尊！色非我、非我所應，亦非餘人所應，是法宜速除斷。斷彼法已，以義饒益，長夜安樂。如是受、想、行、識，非我、非我所應，亦非餘人所應，宜速除斷，斷彼法已，以義饒益，長夜安樂。是故，我于如來略說法中，廣解其義。」
佛告比丘：「善哉！善哉！汝云何於我略說法中，廣解其義？所以者何？比丘！色非我、非我所應，亦非餘人所應，是法宜速除斷。斷彼法已，以義饒益，長夜安樂。如是受、想、行、識，非我、非我所應，亦非餘人所應，是法宜速除斷。斷彼法已，以義饒益，長夜安樂。」
時，彼比丘聞佛所說，心大歡喜，禮佛而退。獨一靜處，精勤修習，不放逸住，乃至自知不受後有
現代漢語譯本 佛陀對比丘說：『好啊！好啊！你這樣說：『世尊！請為我簡略地說一下佛法的要義，我聽聞佛法后，應當獨自一人在清靜的地方，專心精進地思考，不懈怠地修行，直到自己了知不再有來世的輪迴。』是這樣嗎？』 當時，那位比丘對佛陀說：『是的，世尊！』 佛陀對比丘說：『仔細聽！仔細聽！好好地思考，我將為你解說。如果不是你所應該執著的，也不是其他人所應該執著的，這種法就應該迅速地去除斷絕。斷絕這種法后，就能獲得真正的利益，長久地安樂。』 當時，那位比丘對佛陀說：『明白了，世尊！明白了，善逝！』 佛陀對比丘說：『你如何在我簡略的說法中，廣泛地理解了它的含義呢？』 比丘對佛陀說：『世尊！色不是我，也不是我所擁有的，也不是其他人所擁有的，這種法應該迅速地去除斷絕。斷絕這種法后，就能獲得真正的利益，長久地安樂。同樣，感受、思想、行為、意識，不是我，也不是我所擁有的，也不是其他人所擁有的，應該迅速地去除斷絕。斷絕這種法后，就能獲得真正的利益，長久地安樂。因此，我從如來簡略的說法中，廣泛地理解了它的含義。』 佛陀對比丘說：『好啊！好啊！你如何在我簡略的說法中，廣泛地理解了它的含義？這是因為，比丘！色不是我，也不是我所擁有的，也不是其他人所擁有的，這種法應該迅速地去除斷絕。斷絕這種法后，就能獲得真正的利益，長久地安樂。同樣，感受、思想、行為、意識，不是我，也不是我所擁有的，也不是其他人所擁有的，這種法應該迅速地去除斷絕。斷絕這種法后，就能獲得真正的利益，長久地安樂。』 當時，那位比丘聽聞佛陀所說，心中非常歡喜，向佛陀頂禮後退下。獨自一人在清靜的地方，精勤地修行，不懈怠地住持，直到自己了知不再有來世的輪迴。
English version The Buddha said to the bhikkhu, 'Well said! Well said! You have said, 「Venerable Sir, may the Blessed One teach me the Dhamma in brief, so that, having heard the Dhamma, I may dwell alone in seclusion, diligent, ardent, and resolute, until I realize for myself that there is no more coming to be.」 Is that so?' Then that bhikkhu said to the Buddha, 'Yes, Venerable Sir.' The Buddha said to the bhikkhu, 'Listen carefully, listen carefully, and pay close attention, I will speak to you. Whatever is not yours, nor belongs to anyone else, that Dhamma should be quickly abandoned. Having abandoned that Dhamma, one benefits from the meaning, and dwells in long-lasting happiness.' Then that bhikkhu said to the Buddha, 'I understand, Venerable Sir! I understand, O Blessed One!' The Buddha said to the bhikkhu, 'How have you broadly understood the meaning in my brief teaching?' The bhikkhu said to the Buddha, 'Venerable Sir, form is not-self, nor does it belong to me, nor does it belong to anyone else, that Dhamma should be quickly abandoned. Having abandoned that Dhamma, one benefits from the meaning, and dwells in long-lasting happiness. Likewise, feeling, perception, mental formations, and consciousness are not-self, nor do they belong to me, nor do they belong to anyone else, they should be quickly abandoned. Having abandoned that Dhamma, one benefits from the meaning, and dwells in long-lasting happiness. Therefore, I have broadly understood the meaning in the Tathagata's brief teaching.' The Buddha said to the bhikkhu, 'Well said! Well said! How have you broadly understood the meaning in my brief teaching? Because, bhikkhu, form is not-self, nor does it belong to me, nor does it belong to anyone else, that Dhamma should be quickly abandoned. Having abandoned that Dhamma, one benefits from the meaning, and dwells in long-lasting happiness. Likewise, feeling, perception, mental formations, and consciousness are not-self, nor do they belong to me, nor do they belong to anyone else, that Dhamma should be quickly abandoned. Having abandoned that Dhamma, one benefits from the meaning, and dwells in long-lasting happiness.' Then that bhikkhu, having heard what the Buddha said, was greatly delighted, paid homage to the Buddha, and departed. Dwelling alone in seclusion, he practiced diligently, ardently, and resolutely, until he realized for himself that there was no more coming to be.
。
時，彼比丘心得解脫，成阿羅漢。
（一九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，有異比丘從座起，為佛作禮，而白佛言：「世尊！為我略說法要，我聞法已，當獨一靜處，專精思惟，不放逸住。不放逸住已，思惟：『所以善男子正信家非家出家，乃至自知不受後有。』」
爾時，世尊告彼比丘：「善哉！善哉！汝今作是說：『善哉！世尊！為我略說法要，我聞法已，當獨一靜處，專精思惟，不放逸住，乃至自知不受後有。』耶？」
比丘白佛言：「如是，世尊！」
佛告比丘：「諦聽！諦聽！善思念之，當爲汝說。比丘！結所繫法宜速除斷，斷彼法已，以義饒益，長夜安樂。」
時，彼比丘白佛言：「知已。世尊！知已。善逝！」
佛告比丘：「汝云何於我略說法中，廣解其義？」
比丘白佛言：「世尊！色是結所繫法，是結所繫法宜速除斷。斷彼法已，以義饒益，長夜安樂。如是受、想、行、識結所繫法，是結所繫法宜速除斷。斷彼法已，以義饒益，長夜安樂。是故我於世尊略說法中，廣解其義。」
佛告比丘：「善哉！善哉！汝於我略說法中，廣解其義
現代漢語譯本： 那時，那位比丘內心獲得解脫，成為阿羅漢。
（一九）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，有一位比丘從座位上站起來，向佛陀行禮，然後對佛陀說：『世尊！請為我簡略地說一下佛法的要義，我聽聞佛法后，將獨自一人在安靜的地方，專心精進地思考，不懈怠地修行。不懈怠地修行后，我會思考：『為什麼善男子會以正信的緣故，離開家庭而出家，乃至最終自己知道不再有來世。』
這時，世尊告訴那位比丘：『好啊！好啊！你現在這樣說：『好啊！世尊！請為我簡略地說一下佛法的要義，我聽聞佛法后，將獨自一人在安靜的地方，專心精進地思考，不懈怠地修行，乃至最終自己知道不再有來世。』是這樣嗎？』
比丘回答佛陀說：『是的，世尊！』
佛陀告訴比丘：『仔細聽！仔細聽！好好思考，我將為你解說。比丘！被束縛的法應當迅速斷除，斷除這些法后，就能獲得利益，長久安樂。』
當時，那位比丘對佛陀說：『明白了，世尊！明白了，善逝！』
佛陀告訴比丘：『你如何在我簡略的說法中，廣泛地理解了它的含義？』
比丘回答佛陀說：『世尊！色是束縛的法，這些束縛的法應當迅速斷除。斷除這些法后，就能獲得利益，長久安樂。同樣，受、想、行、識也是束縛的法，這些束縛的法應當迅速斷除。斷除這些法后，就能獲得利益，長久安樂。因此，我從世尊簡略的說法中，廣泛地理解了它的含義。』
佛陀告訴比丘：『好啊！好啊！你從我簡略的說法中，廣泛地理解了它的含義。
English version: Then, that bhikkhu's mind was liberated, and he became an Arhat.
(19)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
Then, a certain bhikkhu rose from his seat, paid homage to the Buddha, and said to the Buddha, 'Venerable Sir, please briefly explain the essence of the Dharma to me. Having heard the Dharma, I will dwell alone in a quiet place, diligently contemplate, and live without negligence. Having lived without negligence, I will contemplate: 'Why does a good man, with right faith, leave home and go forth from the household life, even to the point of knowing for himself that there is no more future existence?'
Then, the Blessed One said to that bhikkhu, 'Good, good! You now say this: 'Good, Venerable Sir! Please briefly explain the essence of the Dharma to me. Having heard the Dharma, I will dwell alone in a quiet place, diligently contemplate, and live without negligence, even to the point of knowing for myself that there is no more future existence.' Is that so?'
The bhikkhu replied to the Buddha, 'Yes, Venerable Sir!'
The Buddha said to the bhikkhu, 'Listen carefully! Listen carefully! Reflect well, and I will explain it to you. Bhikkhu! The laws that are bound by fetters should be quickly cut off. Having cut off those laws, one will benefit from the meaning and have long-lasting peace.'
Then, that bhikkhu said to the Buddha, 'Understood, Venerable Sir! Understood, Well-gone One!'
The Buddha said to the bhikkhu, 'How did you broadly understand the meaning in my brief explanation?'
The bhikkhu replied to the Buddha, 'Venerable Sir! Form is a law bound by fetters, and these laws bound by fetters should be quickly cut off. Having cut off those laws, one will benefit from the meaning and have long-lasting peace. Likewise, feeling, perception, mental formations, and consciousness are laws bound by fetters, and these laws bound by fetters should be quickly cut off. Having cut off those laws, one will benefit from the meaning and have long-lasting peace. Therefore, I have broadly understood the meaning in the Blessed One's brief explanation.'
The Buddha said to the bhikkhu, 'Good, good! You have broadly understood the meaning in my brief explanation.'
。所以者何？色是結所繫法，此法宜速除斷，斷彼法已，以義饒益，長夜安樂。如是受、想、行、識是結所繫法，此法宜速除斷，斷彼法已，以義饒益，長夜安樂。」
時，彼比丘聞佛所說，心大歡喜，禮佛而退，獨一靜處，專精思惟，不放逸住，乃至心得解脫，成阿羅漢。
（二〇）
染經亦如是說。
（二一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，有異比丘從座起，為佛作禮，而白佛言：「世尊！為我略說法要，我聞法已，當獨一靜處，專精思惟，不放逸住。不放逸住已，思惟：『所以善男子正信非家出家，乃至自知不受後有。』」
爾時，世尊告彼比丘：「善哉！善哉！汝今作是說：『善哉！世尊！為我略說法要，我聞法已，當獨一靜處，專精思惟，不放逸住，乃至自知不受後有。』耶？」
比丘白佛言：「如是，世尊！」
佛告比丘：「諦聽！諦聽！善思念之，當爲汝說。比丘！動搖時，則為魔所縛；若不動者，則解脫波旬。」
比丘白佛言：「知已。世尊！知已。善逝！」
佛告比丘：「汝云何於我略說法中，廣解其義？」
比丘白佛言：「世尊！色動搖時，則為魔所縛；若不動者，則解脫波旬
這是為什麼呢？因為色是束縛的法，這種法應該迅速去除斷絕。斷絕了這種法之後，就能以正義利益，獲得長久的安樂。同樣，受、想、行、識也是束縛的法，這種法應該迅速去除斷絕。斷絕了這種法之後，就能以正義利益，獲得長久的安樂。 當時，那位比丘聽了佛所說的話，心中非常歡喜，向佛行禮後退下，獨自一人在安靜的地方，專心精進地思考，不懈怠地修行，最終心得解脫，成為阿羅漢。 （二〇） 《染經》也是這樣說的。 （二一） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，有一位比丘從座位上站起來，向佛行禮，然後對佛說：『世尊！請您為我簡略地說一下佛法的要義，我聽了佛法之後，會獨自一人在安靜的地方，專心精進地思考，不懈怠地修行。不懈怠地修行之後，我會思考：『為什麼善男子會以正信出家，乃至自己知道不再有來世。』 當時，世尊告訴那位比丘：『很好！很好！你現在這樣說：『很好！世尊！請您為我簡略地說一下佛法的要義，我聽了佛法之後，會獨自一人在安靜的地方，專心精進地思考，不懈怠地修行，乃至自己知道不再有來世。』是嗎？』 比丘回答佛說：『是的，世尊！』 佛告訴比丘：『仔細聽！仔細聽！好好思考，我將為你解說。比丘！當動搖時，就會被魔所束縛；如果不動搖，就能解脫魔的控制。』 比丘回答佛說：『明白了，世尊！明白了，善逝！』 佛告訴比丘：『你如何在我簡略的說法中，廣泛地理解了它的含義？』 比丘回答佛說：『世尊！當色動搖時，就會被魔所束縛；如果不動搖，就能解脫魔的控制。
Why is that? Because form is a dharma bound by fetters. This dharma should be quickly removed and severed. Having severed this dharma, one benefits from righteousness and attains long-lasting peace. Likewise, feeling, perception, mental formations, and consciousness are dharmas bound by fetters. These dharmas should be quickly removed and severed. Having severed these dharmas, one benefits from righteousness and attains long-lasting peace. Then, that bhikkhu, having heard what the Buddha said, was greatly delighted. He bowed to the Buddha and withdrew, going to a solitary and quiet place. He diligently contemplated, dwelling without negligence, until his mind was liberated and he became an Arhat. (20) The 'Defilement Sutra' also says the same. (21) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, a certain bhikkhu rose from his seat, bowed to the Buddha, and said to the Buddha: 'Venerable Sir, please briefly explain the essence of the Dharma to me. Having heard the Dharma, I will dwell alone in a quiet place, diligently contemplate, and live without negligence. Having lived without negligence, I will contemplate: 'Why does a good man, with right faith, go forth from home into homelessness, even to the point of knowing that he will not have a future existence?' Then, the Blessed One said to that bhikkhu: 'Well said! Well said! You now say this: 'Well said! Venerable Sir! Please briefly explain the essence of the Dharma to me. Having heard the Dharma, I will dwell alone in a quiet place, diligently contemplate, and live without negligence, even to the point of knowing that I will not have a future existence.' Is that so?' The bhikkhu replied to the Buddha: 'Yes, Venerable Sir!' The Buddha said to the bhikkhu: 'Listen carefully! Listen carefully! Reflect well, and I will explain it to you. Bhikkhu! When there is agitation, one is bound by Mara; if there is no agitation, one is liberated from the control of Mara.' The bhikkhu replied to the Buddha: 'I understand, Venerable Sir! I understand, Well-gone One!' The Buddha said to the bhikkhu: 'How have you broadly understood the meaning in my brief explanation?' The bhikkhu replied to the Buddha: 'Venerable Sir! When form is agitated, one is bound by Mara; if it is not agitated, one is liberated from the control of Mara.'
。如是受、想、行、識動搖時，則為魔所縛；若不動者，則解脫波旬。是故我於世尊略說法中，廣解其義。」
佛告比丘：「善哉！善哉！汝於我略說法中，廣解其義。所以者何？若色動搖時，則為魔所縛；若不動者，則解脫波旬。如是受、想、行、識動搖時，則為魔所縛；若不動者，則解脫波旬。」乃至自知不受後有，心得解脫，成阿羅漢。
（二二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，有比丘名劫波，來詣佛所，頭面禮足，卻住一面，白佛言：「如世尊說，比丘心得善解脫。世尊！云何比丘心得善解脫？」
爾時，世尊告劫波曰：「善哉！善哉！能問如來心善解脫。善哉！劫波！諦聽！諦聽！善思念之，當爲汝說。劫波！當觀知諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切悉皆無常。正觀無常已，色愛即除。色愛除已，心善解脫。如是觀受、想、行、識，若過去、若未來、若現在，若內、若外、若粗、若細，若好、若丑，若遠、若近，彼一切悉皆無常。正觀無常已，識愛即除。識愛除已，我說心善解脫。劫波！如是，比丘心善解脫者，如來說名心善解脫。所以者何？愛慾斷故
現代漢語譯本：如果受、想、行、識動搖不定，就會被魔所束縛；如果心不動搖，就能解脫魔的控制。因此，我從世尊簡略的說法中，廣泛地理解了其中的含義。 佛陀告訴比丘：『說得好！說得好！你從我簡略的說法中，廣泛地理解了其中的含義。這是為什麼呢？如果色動搖不定，就會被魔所束縛；如果心不動搖，就能解脫魔的控制。同樣，受、想、行、識動搖不定，就會被魔所束縛；如果心不動搖，就能解脫魔的控制。』直到自己知道不再有後世的生命，內心得到解脫，成為阿羅漢。 （二二） 我聽到的是這樣的： 有一次，佛陀住在舍衛國的祇樹給孤獨園。 當時，有一位名叫劫波的比丘來到佛陀那裡，頂禮佛足后，退到一旁，對佛陀說：『正如世尊所說，比丘的心能得到善解脫。世尊！什麼樣的比丘才能得到心的善解脫呢？』 這時，世尊告訴劫波說：『問得好！問得好！你能問如來關於心善解脫的問題。劫波！仔細聽！仔細聽！好好思考，我將為你解說。劫波！應當觀察並瞭解所有色，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是美好還是醜陋，無論是遙遠還是臨近，它們都是無常的。正確地觀察到無常之後，對色的愛慾就會消除。對色的愛慾消除之後，心就能得到善解脫。同樣地，觀察受、想、行、識，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是美好還是醜陋，無論是遙遠還是臨近，它們都是無常的。正確地觀察到無常之後，對識的愛慾就會消除。對識的愛慾消除之後，我就說心得到了善解脫。劫波！像這樣，比丘的心得到善解脫，如來就稱之為心善解脫。這是為什麼呢？因為愛慾已經斷除了。』
English version: If feeling, perception, volition, and consciousness are shaken, one is bound by Mara; if they are not shaken, one is liberated from the control of Mara. Therefore, from the Buddha's brief teachings, I have broadly understood their meaning. The Buddha told the monks, 'Excellent! Excellent! You have broadly understood the meaning from my brief teachings. Why is this so? If form is shaken, one is bound by Mara; if it is not shaken, one is liberated from the control of Mara. Likewise, if feeling, perception, volition, and consciousness are shaken, one is bound by Mara; if they are not shaken, one is liberated from the control of Mara.' Until one knows for oneself that there is no more future existence, the mind is liberated, and one becomes an Arhat. (22) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, there was a monk named Kappa who came to the Buddha, bowed his head at his feet, and stood to one side, saying to the Buddha, 'As the World-Honored One has said, a monk's mind can attain good liberation. World-Honored One! How does a monk's mind attain good liberation?' Then, the World-Honored One said to Kappa, 'Excellent! Excellent! You are able to ask the Tathagata about the good liberation of the mind. Kappa! Listen carefully! Listen carefully! Think well, and I will explain it to you. Kappa! You should observe and understand that all forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of them are impermanent. Having correctly observed impermanence, the desire for form is eliminated. When the desire for form is eliminated, the mind attains good liberation. Likewise, observe feeling, perception, volition, and consciousness, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of them are impermanent. Having correctly observed impermanence, the desire for consciousness is eliminated. When the desire for consciousness is eliminated, I say the mind attains good liberation. Kappa! In this way, when a monk's mind attains good liberation, the Tathagata calls it good liberation of the mind. Why is this so? Because desire has been cut off.'
。愛慾斷者，如來說名心善解脫。」
時，劫波比丘聞佛所說，心大歡喜，禮佛而退。
爾時，劫波比丘受佛教已，獨一靜處，專精思惟，不放逸住。乃至自知不受後有。心善解脫，成阿羅漢。
（二三）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，尊者羅睺羅往詣佛所，頭面禮足，卻住一面，白佛言：「世尊！云何知、云何見我此識身及外境界一切相，能令無有我、我所見、我慢使繫著？」
佛告羅睺羅：「善哉！善哉！能問如來：『云何知、云何見我此識身及外境界一切相，令無有我、我所見、我慢使繫著？』耶。」
羅睺羅白佛言：「如是，世尊！」
佛告羅睺羅：「善哉！諦聽！諦聽！善思念之，當爲汝說。羅睺羅！當觀若所有諸色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切悉皆非我、不異我、不相在，如是平等慧正觀。如是受、想、行、識，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、不異我、不相在。如是平等慧如實觀。
「如是，羅睺羅！比丘如是知、如是見
現代漢語譯本：'如果愛慾被斷除，如來稱之為心善解脫。' 當時，劫波比丘聽聞佛陀所說，心中非常歡喜，向佛陀頂禮後退下。 那時，劫波比丘接受佛陀的教誨后，獨自一人在安靜的地方，專心精進地思考，不懈怠地修行，最終自己知道不再有後世的生命。他的心得到徹底的解脫，成為阿羅漢。 （二三） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，尊者羅睺羅前往佛陀的住所，頭面頂禮佛足，然後退到一旁，對佛陀說：'世尊！如何知曉、如何觀察我這個識身以及外在的一切境界，才能使我沒有我、我所的見解，以及我慢的束縛？' 佛陀告訴羅睺羅：'很好！很好！你能問如來：『如何知曉、如何觀察我這個識身以及外在的一切境界，才能使我沒有我、我所的見解，以及我慢的束縛？』' 羅睺羅對佛陀說：'是的，世尊！' 佛陀告訴羅睺羅：'很好！仔細聽！仔細聽！好好思考，我將為你解說。羅睺羅！應當觀察所有色，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是美好還是醜陋，無論是遙遠還是臨近，它們都不是我，不異於我，也不存在於我之中，應當以這樣的平等智慧正確地觀察。同樣，受、想、行、識，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是美好還是醜陋，無論是遙遠還是臨近，它們都不是我，不異於我，也不存在於我之中。應當以這樣的平等智慧如實地觀察。' '如此，羅睺羅！比丘如此知曉、如此觀察'
English version: 'If desire is severed, the Tathagata calls it a mind well liberated.' At that time, the monk Kaphila, having heard what the Buddha said, was greatly delighted, bowed to the Buddha, and withdrew. Then, the monk Kaphila, having received the Buddha's teaching, went to a solitary and quiet place, focused his mind on diligent contemplation, and lived without negligence. Eventually, he knew for himself that he would not be reborn. His mind was well liberated, and he became an Arhat. (23) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha. Then, the venerable Rahula went to where the Buddha was, bowed his head at his feet, and stood to one side, saying to the Buddha: 'Venerable Sir, how should one know, how should one see this body of consciousness and all external realms, so that there is no view of self, of what belongs to self, and no attachment to the conceit of self?' The Buddha said to Rahula: 'Well done! Well done! You are able to ask the Tathagata: 「How should one know, how should one see this body of consciousness and all external realms, so that there is no view of self, of what belongs to self, and no attachment to the conceit of self?」' Rahula said to the Buddha: 'Yes, Venerable Sir!' The Buddha said to Rahula: 'Well done! Listen carefully! Listen carefully! Reflect well, and I will explain it to you. Rahula! One should observe all forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of them are not self, not different from self, and not within self. One should observe with such equal wisdom. Likewise, feeling, perception, mental formations, and consciousness, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of them are not self, not different from self, and not within self. One should observe with such equal wisdom, truly.', 'Thus, Rahula! A monk who knows and sees in this way'
。如是知、如是見者，於此識身及外境界一切相，無有我、我所見、我慢使繫著。
「羅睺羅！比丘若如是於此識身及外境界一切相，無有我、我所見、我慢使系著者，比丘是名斷愛慾，轉去諸結，正無間等，究竟苦邊。」
時，羅睺羅聞佛所說，歡喜奉行。
（二四）
如是我聞：
一時，佛住王舍城伽蘭陀竹園。
爾時，世尊告羅睺羅：「比丘！云何知、云何見我此識身及外境界一切相，無有我、我所見、我慢使繫著？」
羅睺羅白佛言：「世尊為法主、為導、為覆。善哉！世尊當爲諸比丘演說此義，諸比丘從佛聞已，當受持奉行。」
佛告羅睺羅：「諦聽！諦聽！善思念之，當爲汝說。」
羅睺羅白佛：「唯然，受教。」
佛告羅睺羅：「當觀諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、不異我、不相在。如是平等慧如實觀。如是受、想、行、識，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、不異我、不相在。如是平等慧如實觀。
「比丘！如是知、如是見我此識身及外境界一切相，無有我、我所見、我慢使繫著
現代漢語譯本：如果這樣知道、這樣觀察，對於這個有意識的身體以及外在境界的一切現象，就不會有『我』、『我的』的見解，也不會有我慢的束縛。 羅睺羅！如果比丘對於這個有意識的身體以及外在境界的一切現象，沒有『我』、『我的』的見解，也沒有我慢的束縛，那麼這個比丘就稱為斷除了愛慾，轉離了各種束縛，真正地無間斷地到達了苦的盡頭。 當時，羅睺羅聽了佛的教誨，歡喜地接受並實行。 （二四） 我是這樣聽說的： 有一次，佛住在王舍城的伽蘭陀竹園。 當時，世尊告訴羅睺羅：『比丘！如何知道、如何觀察，才能使你對於這個有意識的身體以及外在境界的一切現象，沒有『我』、『我的』的見解，也沒有我慢的束縛呢？』 羅睺羅對佛說：『世尊是法的導師、引導者、庇護者。太好了！世尊應當為各位比丘解說這個道理，各位比丘聽了佛的教誨后，應當接受並實行。』 佛告訴羅睺羅：『仔細聽！仔細聽！好好思考，我將為你解說。』 羅睺羅對佛說：『是的，我接受教誨。』 佛告訴羅睺羅：『應當觀察所有色，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是好還是醜，無論是遠還是近，它們都不是『我』，不異於『我』，也不存在於『我』之中。應當用這樣的平等智慧如實地觀察。同樣，受、想、行、識，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是好還是醜，無論是遠還是近，它們都不是『我』，不異於『我』，也不存在於『我』之中。應當用這樣的平等智慧如實地觀察。 比丘！如果這樣知道、這樣觀察，你對於這個有意識的身體以及外在境界的一切現象，就不會有『我』、『我的』的見解，也不會有我慢的束縛。』
English version: One who knows and sees in this way, regarding this conscious body and all external phenomena, has no view of 'I' or 'mine,' and is not bound by the conceit of 'I'. Rahula! If a bhikkhu, regarding this conscious body and all external phenomena, has no view of 'I' or 'mine,' and is not bound by the conceit of 'I,' then that bhikkhu is said to have abandoned desire, turned away from all fetters, truly and uninterruptedly reached the end of suffering. At that time, Rahula, having heard what the Buddha said, joyfully accepted and practiced it. (24) Thus have I heard: At one time, the Buddha was dwelling in the Bamboo Grove of Kalandaka in Rajagaha. Then, the Blessed One said to Rahula: 'Bhikkhu! How does one know and see so that regarding this conscious body and all external phenomena, there is no view of 'I' or 'mine,' and no binding by the conceit of 'I'?' Rahula said to the Buddha: 'Venerable Sir, the Blessed One is the master of the Dharma, the guide, the protector. Excellent! May the Blessed One explain this meaning to the bhikkhus, so that having heard it from the Buddha, they may accept and practice it.' The Buddha said to Rahula: 'Listen carefully! Listen carefully! Reflect well, and I will explain it to you.' Rahula said to the Buddha: 'Yes, Venerable Sir, I will listen.' The Buddha said to Rahula: 'Observe all forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, all of them are not 'I,' not different from 'I,' and not within 'I.' Observe with such equanimity and wisdom. Likewise, feeling, perception, mental formations, and consciousness, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, all of them are not 'I,' not different from 'I,' and not within 'I.' Observe with such equanimity and wisdom.' 'Bhikkhu! If one knows and sees in this way, regarding this conscious body and all external phenomena, there is no view of 'I' or 'mine,' and no binding by the conceit of 'I'.'
。
「羅睺羅！比丘如是識身及外境界一切相，無有我、我所見、我慢使系著者，超越疑心，遠離諸相，寂靜解脫，是名比丘斷除愛慾，轉去諸結，正無間等，究竟苦邊。」
時，羅睺羅聞佛所說，歡喜奉行。
使、增諸數 非我、非彼 結系、動搖 劫波所問 亦羅睺羅 所問二經
（二五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有異比丘來詣佛所，為佛作禮，卻住一面，白佛言：「如世尊說多聞，云何為多聞？」
佛告比丘：「善哉！善哉！汝今問我多聞義耶？」
比丘白佛：「唯然，世尊！」
佛告比丘：「諦聽，善思，當爲汝說。比丘當知，若聞色是生厭、離欲、滅盡、寂靜法，是名多聞；如是聞受、想、行、識，是生厭、離欲、滅盡、寂靜法，是名多聞比丘，是名如來所說多聞。」
時，彼比丘聞佛所說，踴躍歡喜，作禮而去。
（二六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 『羅睺羅！比丘如果這樣認識自身和外在世界的一切現象，沒有『我』、『我所』的見解，沒有我慢的束縛，超越了疑惑，遠離了各種表象，達到寂靜解脫，這樣的比丘就斷除了愛慾，解開了各種束縛，真正地無間斷地達到苦的盡頭。』 當時，羅睺羅聽了佛的教誨，歡喜地接受並實行。 使、增加各種數量，非我、非他，束縛、動搖，劫波所問，也是羅睺羅所問的兩部經。 （二五） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，有一位比丘來到佛陀那裡，向佛陀行禮后，退到一旁，對佛陀說：『世尊說多聞，什麼是多聞呢？』 佛陀告訴比丘：『好啊！好啊！你現在問我多聞的含義嗎？』 比丘對佛陀說：『是的，世尊！』 佛陀告訴比丘：『仔細聽，好好思考，我將為你解說。比丘應當知道，如果聽到色是令人厭惡、離欲、滅盡、寂靜的法，這稱為多聞；同樣，聽到受、想、行、識是令人厭惡、離欲、滅盡、寂靜的法，這稱為多聞。比丘，這稱為如來所說的多聞。』 當時，那位比丘聽了佛陀的教誨，歡喜踴躍，行禮后離開了。 （二六） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。
English version 'Rahula! If a bhikkhu thus understands all phenomena of the body and external world, without any view of 'I' or 'mine,' without the fetter of conceit, having transcended doubt, being free from all appearances, and attaining peaceful liberation, such a bhikkhu has cut off desire, broken all bonds, and truly, without interruption, reached the end of suffering.' Then, Rahula, having heard what the Buddha said, joyfully accepted and practiced it. Causes, increasing various numbers, not-I, not-other, bonds, shaking, what Kappa asked, also the two sutras that Rahula asked. (25) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, a certain bhikkhu came to the Buddha, paid homage to the Buddha, stood to one side, and said to the Buddha: 'Venerable Sir, you speak of much learning. What is much learning?' The Buddha said to the bhikkhu: 'Good, good! Do you now ask me about the meaning of much learning?' The bhikkhu said to the Buddha: 'Yes, Venerable Sir!' The Buddha said to the bhikkhu: 'Listen carefully, think well, and I will explain it to you. A bhikkhu should know that if one hears that form is a matter of aversion, dispassion, cessation, and peace, this is called much learning; likewise, hearing that feeling, perception, mental formations, and consciousness are matters of aversion, dispassion, cessation, and peace, this is called much learning. Bhikkhu, this is called much learning as spoken by the Tathagata.' Then, that bhikkhu, having heard what the Buddha said, was overjoyed and delighted, paid homage, and departed. (26) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi.
。
爾時，有異比丘來詣佛所，頭面禮足，卻住一面，白佛言：「如世尊所說法師，云何名為法師？」
佛告比丘：「善哉！善哉！汝今欲知如來所說法師義耶？」
比丘白佛：「唯然，世尊！」
佛告比丘：「諦聽，善思，當爲汝說。」
佛告比丘：「若於色說是生厭、離欲、滅盡、寂靜法者，是名法師；若於受、想、行、識，說是生厭、離欲、滅盡、寂靜法者，是名法師，是名如來所說法師。」
時，彼比丘聞佛所說，踴躍歡喜，作禮而去。
（二七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，有異比丘來詣佛所，頭面作禮，卻住一面，白佛言：「如世尊說法次法向，云何法次法向？」
佛告比丘：「善哉！善哉！汝今欲知法次法向耶？」
比丘白佛：「唯然，世尊！」
佛告比丘：「諦聽，善思，當爲汝說。比丘！於色向厭、離欲、滅盡，是名法次法向；如是受、想、行、識，于識向厭、離欲、滅盡，是名法次法向。」
時，彼比丘聞佛所說，踴躍歡喜，作禮而去。
（二八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 當時，有一位比丘來到佛陀的住所，頂禮佛足后，退到一旁站立，向佛陀請教說：『世尊所說的法師，是怎樣被稱為法師的呢？』 佛陀告訴比丘：『很好！很好！你現在想了解如來所說的法師的含義嗎？』 比丘回答佛陀：『是的，世尊！』 佛陀告訴比丘：『仔細聽，好好思考，我將為你解說。』 佛陀告訴比丘：『如果對於色法，能宣說生起厭離、離欲、滅盡、寂靜之法，這就稱為法師；如果對於受、想、行、識，能宣說生起厭離、離欲、滅盡、寂靜之法，這就稱為法師，這就是如來所說的法師。』 當時，那位比丘聽聞佛陀所說，歡喜踴躍，向佛陀作禮后離去。 （二七） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有一位比丘來到佛陀的住所，頂禮佛足后，退到一旁站立，向佛陀請教說：『世尊所說的法次法向，是怎樣的法次法向呢？』 佛陀告訴比丘：『很好！很好！你現在想了解法次法向嗎？』 比丘回答佛陀：『是的，世尊！』 佛陀告訴比丘：『仔細聽，好好思考，我將為你解說。比丘！對於色法，趨向厭離、離欲、滅盡，這稱為法次法向；同樣，對於受、想、行、識，對於識趨向厭離、離欲、滅盡，這稱為法次法向。』 當時，那位比丘聽聞佛陀所說，歡喜踴躍，向佛陀作禮后離去。 （二八） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version At that time, a certain bhikkhu came to the Buddha, bowed his head to his feet, and stood to one side, saying to the Buddha, 'As the World-Honored One has spoken of a Dharma teacher, how is one called a Dharma teacher?' The Buddha told the bhikkhu, 'Excellent! Excellent! Do you now wish to know the meaning of a Dharma teacher as spoken by the Tathagata?' The bhikkhu replied to the Buddha, 'Yes, World-Honored One!' The Buddha told the bhikkhu, 'Listen carefully, think well, and I will explain it to you.' The Buddha told the bhikkhu, 'If, regarding form, one speaks of the Dharma of generating aversion, detachment, cessation, and tranquility, that is called a Dharma teacher; if, regarding feeling, perception, mental formations, and consciousness, one speaks of the Dharma of generating aversion, detachment, cessation, and tranquility, that is called a Dharma teacher, that is called a Dharma teacher as spoken by the Tathagata.' At that time, that bhikkhu, having heard what the Buddha said, rejoiced and was delighted, bowed to the Buddha, and departed. (27) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, a certain bhikkhu came to the Buddha, bowed his head to his feet, and stood to one side, saying to the Buddha, 'As the World-Honored One has spoken of the Dharma-following-Dharma, what is the Dharma-following-Dharma?' The Buddha told the bhikkhu, 'Excellent! Excellent! Do you now wish to know the Dharma-following-Dharma?' The bhikkhu replied to the Buddha, 'Yes, World-Honored One!' The Buddha told the bhikkhu, 'Listen carefully, think well, and I will explain it to you. Bhikkhu! Regarding form, turning towards aversion, detachment, and cessation, this is called the Dharma-following-Dharma; likewise, regarding feeling, perception, mental formations, and consciousness, regarding consciousness, turning towards aversion, detachment, and cessation, this is called the Dharma-following-Dharma.' At that time, that bhikkhu, having heard what the Buddha said, rejoiced and was delighted, bowed to the Buddha, and departed. (28) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
爾時，有異比丘來詣佛所，頭面禮足，卻住一面，白佛言：「世尊！如世尊所說，得見法涅槃，云何比丘得見法涅槃？」
佛告比丘：「善哉！善哉！汝今欲知見法涅槃耶？」
比丘白佛：「唯然，世尊！」
佛告比丘：「諦聽，善思，當爲汝說。」
佛告比丘：「於色生厭、離欲、滅盡，不起諸漏，心正解脫，是名比丘見法涅槃；如是受、想、行、識，于識生厭、離欲、滅盡，不起諸漏，心正解脫，是名比丘見法涅槃。」
時，彼比丘聞佛所說，踴躍歡喜，作禮而去。
（二九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，有異比丘名三蜜離提，來詣佛所，頭面禮足，卻住一面，白佛言：「如世尊說說法師。云何名為說法師？」
佛告比丘：「汝今欲知說法師義耶？」
比丘白佛：「唯然，世尊！」
佛告比丘：「諦聽，善思，當爲汝說。若比丘於色說厭、離欲、滅盡，是名說法師。如是于受、想、行、識，于識說厭、離欲、滅盡，是名說法師。」
時，彼比丘聞佛所說，踴躍歡喜，作禮而去
現代漢語譯本： 當時，有一位不同的比丘來到佛陀所在的地方，頂禮佛足后，退到一旁站立，對佛陀說：『世尊！正如世尊所說，能夠見到法的涅槃，那麼比丘如何才能見到法的涅槃呢？』 佛陀告訴比丘：『很好！很好！你現在想知道如何見到法的涅槃嗎？』 比丘對佛陀說：『是的，世尊！』 佛陀告訴比丘：『仔細聽，好好思考，我將為你解說。』 佛陀告訴比丘：『對於色（物質）產生厭惡、脫離慾望、滅盡，不再產生各種煩惱，內心獲得真正的解脫，這就叫做比丘見到法的涅槃；同樣，對於受（感受）、想（思維）、行（意志）、識（意識），對於識產生厭惡、脫離慾望、滅盡，不再產生各種煩惱，內心獲得真正的解脫，這就叫做比丘見到法的涅槃。』 當時，那位比丘聽了佛陀所說，歡喜雀躍，行禮后離去。
（二九）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，有一位不同的比丘名叫三蜜離提，來到佛陀所在的地方，頂禮佛足后，退到一旁站立，對佛陀說：『正如世尊所說說法師，那麼什麼叫做說法師呢？』 佛陀告訴比丘：『你現在想知道說法師的含義嗎？』 比丘對佛陀說：『是的，世尊！』 佛陀告訴比丘：『仔細聽，好好思考，我將為你解說。如果比丘對於色（物質）宣說厭惡、脫離慾望、滅盡，這就叫做說法師。同樣，對於受（感受）、想（思維）、行（意志）、識（意識），對於識宣說厭惡、脫離慾望、滅盡，這就叫做說法師。』 當時，那位比丘聽了佛陀所說，歡喜雀躍，行禮后離去。
English version: At that time, a certain bhikkhu came to where the Buddha was, bowed his head to the ground at his feet, stood to one side, and said to the Buddha, 'Venerable Sir, as the Venerable Sir has said, one can see the Dharma Nirvana, how does a bhikkhu see the Dharma Nirvana?' The Buddha said to the bhikkhu, 'Good! Good! Do you now wish to know how to see the Dharma Nirvana?' The bhikkhu said to the Buddha, 'Yes, Venerable Sir!' The Buddha said to the bhikkhu, 'Listen carefully, think well, and I will explain it to you.' The Buddha said to the bhikkhu, 'When one feels aversion towards form (materiality), detachment from desire, and cessation, and no longer generates defilements, and the mind is truly liberated, this is called a bhikkhu seeing the Dharma Nirvana; likewise, regarding feeling, perception, mental formations, and consciousness, when one feels aversion towards consciousness, detachment from desire, and cessation, and no longer generates defilements, and the mind is truly liberated, this is called a bhikkhu seeing the Dharma Nirvana.' Then, that bhikkhu, having heard what the Buddha said, was overjoyed and delighted, paid his respects, and departed.
(29)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi.
At that time, a certain bhikkhu named Sammiti came to where the Buddha was, bowed his head to the ground at his feet, stood to one side, and said to the Buddha, 'As the Venerable Sir speaks of a Dharma teacher, what is called a Dharma teacher?' The Buddha said to the bhikkhu, 'Do you now wish to know the meaning of a Dharma teacher?' The bhikkhu said to the Buddha, 'Yes, Venerable Sir!' The Buddha said to the bhikkhu, 'Listen carefully, think well, and I will explain it to you. If a bhikkhu speaks of aversion, detachment from desire, and cessation regarding form (materiality), this is called a Dharma teacher. Likewise, regarding feeling, perception, mental formations, and consciousness, if one speaks of aversion, detachment from desire, and cessation regarding consciousness, this is called a Dharma teacher.' Then, that bhikkhu, having heard what the Buddha said, was overjoyed and delighted, paid his respects, and departed.
。
多聞、善說法 向法及涅槃 三蜜離提問 云何說法師
（三〇）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，尊者舍利弗在耆阇崛山中。
時，有長者子名輸屢那。日日遊行，到耆阇崛山，詣尊者舍利弗，問訊起居已，卻坐一面，語舍利弗言：「若諸沙門、婆羅門于無常色、變易、不安隱色言：『我勝、我等、我劣。』何故沙門、婆羅門作如是想，而不見真實？若沙門、婆羅門于無常、變易、不安隱受、想、行、識而言：『我勝、我等、我劣。』何故沙門、婆羅門作如是想，而不見真實？
「若沙門、婆羅門于無常色、不安隱色、變易言：『我勝、我等、我劣。』何所計而不見真實？于無常、變易、不安隱受、想、行、識言：『我勝、我等、我劣。』何所計而不見真實？」
「輸屢那！于汝意云何？色為常、為無常耶？」
答言：「無常。」
「輸屢那！若無常，為是苦耶？」
答言：「是苦。」
「輸屢那！若無常、苦，是變易法，于意云何？聖弟子于中見色是我、異我、相在不？」
答言：「不也。」
「輸屢那！于意云何？受、想、行、識為常、為無常？」
答言：「無常
現代漢語譯本 聽聞廣博，善於說法，趨向佛法及涅槃。 三密遠離提問，如何才是說法之師？
（三〇）
如是我聞：
一時，佛陀住在王舍城的迦蘭陀竹園。
當時，尊者舍利弗在耆阇崛山中。
這時，有一位名叫輸屢那的長者之子。他每天都前往耆阇崛山，拜訪尊者舍利弗，問候起居后，便坐在一旁，對舍利弗說：『如果沙門、婆羅門對於無常、變易、不安穩的色法說：「我勝、我等、我劣」，為什麼沙門、婆羅門會這樣想，而看不到真實？如果沙門、婆羅門對於無常、變易、不安穩的受、想、行、識說：「我勝、我等、我劣」，為什麼沙門、婆羅門會這樣想，而看不到真實？』
『如果沙門、婆羅門對於無常、不安穩、變易的色法說：「我勝、我等、我劣」，他們是執著于什麼而看不到真實？對於無常、變易、不安穩的受、想、行、識說：「我勝、我等、我劣」，他們是執著于什麼而看不到真實？』
『輸屢那！你認為如何？色法是常還是無常呢？』
回答說：『無常。』
『輸屢那！如果無常，那是苦嗎？』
回答說：『是苦。』
『輸屢那！如果無常、是苦、是變易之法，你認為如何？聖弟子在其中會認為色法是我、異於我、或與我相關嗎？』
回答說：『不會。』
『輸屢那！你認為如何？受、想、行、識是常還是無常？』
回答說：『無常。』
English version Well-learned, good at expounding the Dharma, towards the Dharma and Nirvana. The three secrets are far from questioning, how is one a teacher of the Dharma?
(30)
Thus have I heard:
At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha.
At that time, the venerable Sariputra was in Mount Gijjhakuta.
Then, there was a householder's son named Surluna. Daily, he would go to Mount Gijjhakuta, visit the venerable Sariputra, greet him, and after sitting down to one side, said to Sariputra: 'If the ascetics and Brahmins say of impermanent, changing, and unstable form: "I am superior, I am equal, I am inferior," why do the ascetics and Brahmins think like this and not see the truth? If the ascetics and Brahmins say of impermanent, changing, and unstable feeling, perception, mental formations, and consciousness: "I am superior, I am equal, I am inferior," why do the ascetics and Brahmins think like this and not see the truth?'
'If the ascetics and Brahmins say of impermanent, unstable, and changing form: "I am superior, I am equal, I am inferior," what do they cling to that they do not see the truth? If they say of impermanent, changing, and unstable feeling, perception, mental formations, and consciousness: "I am superior, I am equal, I am inferior," what do they cling to that they do not see the truth?'
'Surluna! What do you think? Is form permanent or impermanent?'
He replied: 'Impermanent.'
'Surluna! If it is impermanent, is it suffering?'
He replied: 'It is suffering.'
'Surluna! If it is impermanent, suffering, and subject to change, what do you think? Does a noble disciple see form as self, different from self, or related to self?'
He replied: 'No.'
'Surluna! What do you think? Are feeling, perception, mental formations, and consciousness permanent or impermanent?'
He replied: 'Impermanent.'
。」
「若無常，是苦耶？」
答言：「是苦。」
「輸屢那！識若無常、苦，是變易法，于意云何？聖弟子于中見識是我、異我、相在不？」
答言：「不也。」
「輸屢那！當知色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切色不是我、不異我、不相在，是名如實知。如是受、想、行、識，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切識不是我、不異我、不相在，是名如實知。輸屢那！如是於色、受、想、行、識生厭，離欲、解脫，解脫知見：『我生已盡，梵行已立，所作已作，自知不受後有。』」
時，舍利弗說是經已，長者子輸屢那遠塵離垢，得法眼凈。時，長者子輸屢那見法得法，不由於他，于正法中，得無所畏。從坐起，偏袒右肩，胡跪合掌，白舍利弗言：「我今已度，我從今日歸依佛、歸依法、歸依僧，為優婆塞。我從今日已，盡壽命，清凈歸依三寶。」
時，長者子輸屢那聞舍利弗所說，歡喜踴躍，作禮而去。
（三一）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，尊者舍利弗在耆阇崛山
現代漢語譯本 『如果無常，是苦嗎？』 回答說：『是苦。』 『輸屢那！如果識是無常、苦，是變易之法，你認為如何？聖弟子在其中會認為識是我、異我、或相在嗎？』 回答說：『不會。』 『輸屢那！應當知道色，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是美好、醜陋，無論是遙遠、臨近，所有這些色都不是我、不異於我、不相在，這叫做如實知。同樣，受、想、行、識，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是美好、醜陋，無論是遙遠、臨近，所有這些識都不是我、不異於我、不相在，這叫做如實知。輸屢那！像這樣對於色、受、想、行、識產生厭離，離欲、解脫，解脫知見：『我生已盡，梵行已立，所作已作，自知不受後有。』 當時，舍利弗說完這部經后，長者子輸屢那遠離塵垢，獲得法眼清凈。當時，長者子輸屢那見法得法，不依賴於他人，在正法中，獲得無所畏懼。他從座位上站起來，袒露右肩，跪下合掌，對舍利弗說：『我今天已經得度，我從今天起皈依佛、皈依法、皈依僧，成為優婆塞。我從今天起，直到生命結束，都將清凈地皈依三寶。』 當時，長者子輸屢那聽了舍利弗所說，歡喜踴躍，行禮后離去。 （三一） 如是我聞： 一時，佛住在王舍城迦蘭陀竹園。 當時，尊者舍利弗在耆阇崛山。
English version 'If it is impermanent, is it suffering?' He replied, 'It is suffering.' 'Shuluna! If consciousness is impermanent, suffering, and subject to change, what do you think? Does a noble disciple see consciousness as 'I', 'different from I', or 'existing within I'?' He replied, 'No, he does not.' 'Shuluna! You should know that form, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all these forms are not 'I', not different from 'I', and not existing within 'I'. This is called knowing the truth. Likewise, feeling, perception, mental formations, and consciousness, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all these consciousnesses are not 'I', not different from 'I', and not existing within 'I'. This is called knowing the truth. Shuluna! In this way, one becomes weary of form, feeling, perception, mental formations, and consciousness, and through detachment, liberation, and the knowledge of liberation, one knows: 'Birth is exhausted, the holy life has been lived, what had to be done has been done, and there is no more future existence.' At that time, after Shariputra finished speaking this discourse, the householder's son Shuluna was freed from dust and defilement, and his eye of the Dharma became clear. At that time, the householder's son Shuluna saw the Dharma and attained the Dharma, not relying on others, and in the true Dharma, he gained fearlessness. He rose from his seat, bared his right shoulder, knelt down with his palms together, and said to Shariputra, 'Today I have been delivered. From today on, I take refuge in the Buddha, the Dharma, and the Sangha, and become a lay disciple. From today until the end of my life, I will purely take refuge in the Three Jewels.' At that time, the householder's son Shuluna, having heard what Shariputra had said, was filled with joy and elation, paid his respects, and departed. (31) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha. At that time, the Venerable Shariputra was on Mount Gijjhakuta.
。
時，有長者子名輸屢那，日日遊行，到耆阇崛山，詣舍利弗所，頭面禮足，卻坐一面。
時，舍利弗謂：「輸屢那！若沙門、婆羅門於色不如實知，色集不如實知，色滅不如實知，色滅道跡不如實知故，輸屢那！當知此沙門、婆羅門不堪能斷色。如是沙門、婆羅門于受、想、行、識不如實知，識集不如實知，識滅不如實知，識滅道跡不如實知故，不堪能斷識。
「輸屢那！若沙門、婆羅門於色如實知，色集如實知，色滅如實知，色滅道跡如實知故，輸屢那！當知此沙門、婆羅門堪能斷色。如是，輸屢那！若沙門、婆羅門于受、想、行、識如實知，識集如實知，識滅如實知，識滅道跡如實知故，輸屢那！當知此沙門、婆羅門堪能斷識。
「輸屢那！于意云何？色為常、為無常耶？」
答言：「無常。」
又問：「若無常者，是苦耶？」
答言：「是苦。」
舍利弗言：「若色無常、苦者，是變易法，聖弟子寧于中見色是我、異我、相在不？」
答言：「不也。」
「輸屢那！如是受、想、行、識為常、為無常耶？」
答言：「無常。」
又問：「若無常者，是苦耶？」
答言：「是苦
現代漢語譯本：當時，有一位名叫輸屢那的長者之子，他每天都前往耆阇崛山，拜訪舍利弗，以頭面禮拜他的雙足，然後退坐在一旁。 當時，舍利弗對輸屢那說：『輸屢那！如果沙門或婆羅門不能如實地瞭解色（物質），不能如實地瞭解色的生起，不能如實地瞭解色的滅去，不能如實地瞭解色滅去的途徑，輸屢那！你應該知道這些沙門或婆羅門不能斷除色。同樣的，如果這些沙門或婆羅門不能如實地瞭解受（感受）、想（概念）、行（意志）、識（意識），不能如實地瞭解識的生起，不能如實地瞭解識的滅去，不能如實地瞭解識滅去的途徑，他們就不能斷除識。』 『輸屢那！如果沙門或婆羅門能夠如實地瞭解色，如實地瞭解色的生起，如實地瞭解色的滅去，如實地瞭解色滅去的途徑，輸屢那！你應該知道這些沙門或婆羅門能夠斷除色。同樣的，輸屢那！如果沙門或婆羅門能夠如實地瞭解受、想、行、識，如實地瞭解識的生起，如實地瞭解識的滅去，如實地瞭解識滅去的途徑，輸屢那！你應該知道這些沙門或婆羅門能夠斷除識。』 『輸屢那！你認為如何？色是常住的還是無常的呢？』 回答說：『是無常的。』 又問：『如果它是無常的，那麼它是苦嗎？』 回答說：『是苦。』 舍利弗說：『如果色是無常的、是苦的，是會變化的，那麼聖弟子會認為色是我、異於我、或存在於我之中嗎？』 回答說：『不會。』 『輸屢那！那麼，受、想、行、識是常住的還是無常的呢？』 回答說：『是無常的。』 又問：『如果它是無常的，那麼它是苦嗎？』 回答說：『是苦。』
English version: At that time, there was a householder's son named Surluna, who would go to Mount Gijjhakuta every day, visit Sariputta, bow his head to his feet, and then sit down to one side. Then, Sariputta said to Surluna: 'Surluna! If a samana or brahmin does not truly understand form, does not truly understand the arising of form, does not truly understand the cessation of form, and does not truly understand the path leading to the cessation of form, Surluna! you should know that this samana or brahmin is incapable of abandoning form. Likewise, if these samanas or brahmins do not truly understand feeling, perception, mental formations, and consciousness, do not truly understand the arising of consciousness, do not truly understand the cessation of consciousness, and do not truly understand the path leading to the cessation of consciousness, they are incapable of abandoning consciousness.' 'Surluna! If a samana or brahmin truly understands form, truly understands the arising of form, truly understands the cessation of form, and truly understands the path leading to the cessation of form, Surluna! you should know that this samana or brahmin is capable of abandoning form. Likewise, Surluna! if a samana or brahmin truly understands feeling, perception, mental formations, and consciousness, truly understands the arising of consciousness, truly understands the cessation of consciousness, and truly understands the path leading to the cessation of consciousness, Surluna! you should know that this samana or brahmin is capable of abandoning consciousness.' 'Surluna! What do you think? Is form permanent or impermanent?' He replied: 'It is impermanent.' He asked again: 'If it is impermanent, is it suffering?' He replied: 'It is suffering.' Sariputta said: 'If form is impermanent, suffering, and subject to change, would a noble disciple consider form to be 'I', 'different from I', or 'existing within I'?' He replied: 'No, he would not.' 'Surluna! Then, are feeling, perception, mental formations, and consciousness permanent or impermanent?' He replied: 'They are impermanent.' He asked again: 'If they are impermanent, are they suffering?' He replied: 'They are suffering.'
。」
又問：「若無常、苦者，是變易法，聖弟子寧于中見識是我、異我、相在不？」
答曰：「不也。」
「輸屢那！當知色，若過去、若未來、若現在，若內、若外，若粗、若細、若好、若丑，若遠、若近，於一切色不是我、不異我、不相在，是名如實知。輸屢那！聖弟子於色生厭、離欲、解脫，解脫生、老、病、死、憂、悲、苦、惱。
「如是受、想、行、識，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切識不是我、不異我、不相在，是名如實知。輸屢那！聖弟子于識生厭、離欲、解脫，解脫生、老、病、死、憂、悲、苦、惱。」
時，輸屢那聞舍利弗所說，歡喜踴躍，作禮已，去。
（三二）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。爾時，尊者舍利弗在耆阇崛山。
時，有長者子名輸屢那，日日遊行，到耆阇崛山，詣舍利弗所，頭面禮足，卻坐一面。
時，舍利弗告輸屢那：「若沙門、婆羅門於色不如實知，色集不如實知，色滅不如實知，色味不如實知，色患不如實知，色離不如實知故，不堪能超越色
現代漢語譯本 又問：『如果無常、是苦的，是變易之法，聖弟子難道會認為其中有識是我、異我、或相在嗎？』 回答說：『不會。』 『輸屢那！應當知道色，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是好、丑，無論是遠、近，對於一切色，都不是我、不異於我、不相依，這叫做如實知。輸屢那！聖弟子對於色生起厭惡、離欲、解脫，從而解脫生、老、病、死、憂、悲、苦、惱。 『同樣，受、想、行、識，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是好、丑，無論是遠、近，對於一切識，都不是我、不異於我、不相依，這叫做如實知。輸屢那！聖弟子對於識生起厭惡、離欲、解脫，從而解脫生、老、病、死、憂、悲、苦、惱。』 當時，輸屢那聽了舍利弗所說，歡喜踴躍，行禮后，離去。 （三二） 如是我聞： 一時，佛住在王舍城迦蘭陀竹園。當時，尊者舍利弗在耆阇崛山。 當時，有一位長者子名叫輸屢那，每天都前往耆阇崛山，到舍利弗那裡，頭面禮足，然後坐在一旁。 當時，舍利弗告訴輸屢那：『如果沙門、婆羅門對於色不如實知，對於色的生起不如實知，對於色的滅去不如實知，對於色的滋味不如實知，對於色的過患不如實知，對於色的離去不如實知，因此就不能超越色。』
English version Again he asked: 『If it is impermanent and suffering, a changing phenomenon, would a noble disciple consider that consciousness within it is 『I』, 『different from I』, or 『existing in relation to I』?』 He replied: 『No, indeed.』 『Shuluna! You should know that form, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, all forms are not 『I』, not different from 『I』, and not dependent on 『I』. This is called knowing things as they truly are. Shuluna! A noble disciple develops aversion, detachment, and liberation from form, and is thus liberated from birth, old age, sickness, death, sorrow, grief, suffering, and distress. 『Likewise, feeling, perception, mental formations, and consciousness, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, all consciousness is not 『I』, not different from 『I』, and not dependent on 『I』. This is called knowing things as they truly are. Shuluna! A noble disciple develops aversion, detachment, and liberation from consciousness, and is thus liberated from birth, old age, sickness, death, sorrow, grief, suffering, and distress.』 Then, Shuluna, having heard what Shariputra had said, was filled with joy and elation. He paid his respects and departed. (32) Thus have I heard: At one time, the Buddha was staying in the Kalanda Bamboo Grove in Rajagaha. At that time, the venerable Shariputra was on Gijjhakuta Mountain. Then, there was a householder』s son named Shuluna, who would go daily to Gijjhakuta Mountain, approach Shariputra, pay homage with his head at his feet, and sit down to one side. Then, Shariputra said to Shuluna: 『If a samana or brahmin does not truly know form, does not truly know the arising of form, does not truly know the cessation of form, does not truly know the gratification of form, does not truly know the danger of form, and does not truly know the escape from form, then they are incapable of transcending form.』
。若沙門、婆羅門于受、想、行、識不如實知，識集不如實知，識滅不如實知，識味不如實知，識患不如實知，識離不如實知故，此沙門、婆羅門不堪能超越識。
「若沙門、婆羅門於色、色集、色滅、色味、色患、色離如實知，此沙門、婆羅門堪能超越色。若沙門、婆羅門于受、想、行、識、識集、識滅、識味、識患、識離如實知，此沙門、婆羅門堪能超越識。
「輸屢那！于汝意云何？色為常、為無常耶？」
答言：「無常。」
「無常者，為苦耶？」
答言：「是苦。」
「輸屢那！若色無常、苦，是變易法，聖弟子于中寧有是我、異我、相在不？」
答言：「不也。」
「輸屢那！于汝意云何？如是受、想、行、識為常、為無常？」
答言：「無常。」
「若無常者，是苦耶？」
答言：「是苦。」
「輸屢那！若無常、苦，是變易法，聖弟子于中寧有是我、異我、相在不？」答言：「不也。」
「輸屢那！當知色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，於一切色不是我、不異我、不相在，是名如實知
現代漢語譯本：如果沙門或婆羅門不能如實地瞭解感受、思想、行為和意識，不能如實地瞭解意識的生起，不能如實地瞭解意識的滅去，不能如實地瞭解意識的樂味，不能如實地瞭解意識的過患，不能如實地瞭解意識的離散，那麼這些沙門或婆羅門就不能超越意識。 如果沙門或婆羅門如實地瞭解色、色的生起、色的滅去、色的樂味、色的過患、色的離散，那麼這些沙門或婆羅門就能超越色。如果沙門或婆羅門如實地瞭解感受、思想、行為、意識、意識的生起、意識的滅去、意識的樂味、意識的過患、意識的離散，那麼這些沙門或婆羅門就能超越意識。 『輸屢那！你認為如何？色是常住的還是無常的？』 回答說：『是無常的。』 『無常的東西，是苦的嗎？』 回答說：『是苦的。』 『輸屢那！如果色是無常的、苦的，是會變化的，那麼聖弟子會認為其中有『我』、『異於我』、『存在於我之中』嗎？』 回答說：『不會。』 『輸屢那！你認為如何？感受、思想、行為、意識是常住的還是無常的？』 回答說：『是無常的。』 『如果無常，是苦的嗎？』 回答說：『是苦的。』 『輸屢那！如果無常、苦，是會變化的，那麼聖弟子會認為其中有『我』、『異於我』、『存在於我之中』嗎？』回答說：『不會。』 『輸屢那！應當知道，色，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是好還是醜，無論是遠還是近，對於一切色，都不是我，不異於我，不存在於我之中，這叫做如實知。』
English version: If a recluse or Brahmin does not truly understand feeling, perception, mental formations, and consciousness; does not truly understand the arising of consciousness; does not truly understand the cessation of consciousness; does not truly understand the gratification of consciousness; does not truly understand the danger of consciousness; and does not truly understand the escape from consciousness, then that recluse or Brahmin is incapable of transcending consciousness. If a recluse or Brahmin truly understands form, the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form, then that recluse or Brahmin is capable of transcending form. If a recluse or Brahmin truly understands feeling, perception, mental formations, consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness, then that recluse or Brahmin is capable of transcending consciousness. 'Shuluna! What do you think? Is form permanent or impermanent?' He replied, 'Impermanent.' 'Is that which is impermanent suffering?' He replied, 'It is suffering.' 'Shuluna! If form is impermanent, suffering, and subject to change, would a noble disciple consider it to be 'I,' 'belonging to I,' or 'existing within I'?' He replied, 'No.' 'Shuluna! What do you think? Are feeling, perception, mental formations, and consciousness permanent or impermanent?' He replied, 'Impermanent.' 'If it is impermanent, is it suffering?' He replied, 'It is suffering.' 'Shuluna! If it is impermanent, suffering, and subject to change, would a noble disciple consider it to be 'I,' 'belonging to I,' or 'existing within I'?' He replied, 'No.' 'Shuluna! Know that form, whether past, future, or present; whether internal or external; whether coarse or fine; whether good or bad; whether far or near, all form is not 'I,' not belonging to 'I,' and not existing within 'I.' This is called true understanding.'
。
「輸屢那！受、想、行、識，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，於一切識不是我、不異我、不相在，是名如實知。
「輸屢那！聖弟子於此五受陰正觀非我、非我所。如是正觀，于諸世間無所攝受；無攝受者，則無所著；無所著者，自得涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
時，長者子輸屢那聞舍利弗所說，歡喜踴躍，作禮而去。
雜阿含經卷第一 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第二
宋天竺三藏求那跋陀羅譯
（三三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「色非是我。若色是我者，不應於色病、苦生，亦不應於色欲令如是、不令如是。以色無我故，於色有病、有苦生，亦得於色慾令如是、不令如是。受、想、行、識亦復如是。比丘！于意云何？色為是常、為無常耶？」
比丘白佛：「無常。世尊！」
「比丘！若無常者，是苦不？」
比丘白佛：「是苦
現代漢語譯本 『輸屢那！感受、思想、行為、意識，無論是過去的、未來的、現在的，無論是內在的、外在的，無論是粗糙的、細微的，無論是好的、醜的，無論是遠的、近的，對於一切意識，都不是我，不與我相異，不依存於我，這叫做如實知。』 『輸屢那！聖弟子對於這五種感受的聚集，正確地觀察到它們不是我，也不是我所擁有的。像這樣正確地觀察，對於世間的一切就不會執著；沒有執著，就不會有所依戀；沒有依戀，自然就能達到涅槃：『我的生命已經結束，清凈的修行已經建立，該做的已經完成，自己知道不會再有來生。』 當時，長者子輸屢那聽了舍利弗所說，歡喜踴躍，行禮后離開了。 《雜阿含經》卷第一 大正藏第02冊 No. 0099 《雜阿含經》 《雜阿含經》卷第二 宋天竺三藏求那跋陀羅譯 （三三） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『色不是我。如果色是我，就不應該在色上產生疾病和痛苦，也不應該在色上要求它這樣或不這樣。因為色不是我，所以在色上會有疾病和痛苦產生，也可以在色上要求它這樣或不這樣。感受、思想、行為、意識也是如此。比丘們！你們認為如何？色是常住的還是無常的呢？』 比丘們回答佛說：『是無常的，世尊！』 『比丘們！如果無常，那是苦嗎？』 比丘們回答佛說：『是苦的，世尊！』
English version 'Shuluna! Feeling, thought, action, consciousness, whether past, future, or present, whether internal or external, whether coarse or subtle, whether good or bad, whether far or near, regarding all consciousness, it is not me, not different from me, not existing in me, this is called knowing the truth as it is.' 'Shuluna! A noble disciple, regarding these five aggregates of feeling, correctly observes that they are not me, nor are they mine. Observing correctly in this way, one will not be attached to anything in the world; without attachment, there will be no clinging; without clinging, one will naturally attain Nirvana: 『My life is finished, the pure practice is established, what needed to be done is done, I know myself that there will be no future existence.』' At that time, the son of the elder, Shuluna, hearing what Shariputra said, was filled with joy and excitement, bowed, and departed. Samyukta Agama Sutra, Volume 1 Taisho Tripitaka, Volume 02, No. 0099, Samyukta Agama Sutra Samyukta Agama Sutra, Volume 2 Translated by Gunabhadra of the Song Dynasty from India (33) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'Form is not me. If form were me, there should not be sickness and suffering arising in form, nor should one be able to command it to be this way or not this way. Because form is not me, there is sickness and suffering arising in form, and one can also command it to be this way or not this way. Feeling, thought, action, and consciousness are also like this. Monks! What do you think? Is form permanent or impermanent?' The monks replied to the Buddha: 'It is impermanent, World Honored One!' 'Monks! If it is impermanent, is it suffering?' The monks replied to the Buddha: 'It is suffering, World Honored One!'
。世尊！」
「若無常、苦，是變易法，多聞聖弟子于中寧見有我、異我、相在不？」
比丘白佛：「不也，世尊！」
「受、想、行、識亦復如是。是故，比丘！諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、不異我、不相在，如是觀察；受、想、行、識亦復如是。
「比丘！多聞聖弟子於此五受陰非我、非我所，如實觀察。如實觀察已，于諸世間都無所取，無所取故無所著，無所著故自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三四）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
爾時，世尊告餘五比丘：「色非有我。若色有我者，於色不應病、苦生，亦不得於色慾令如是、不令如是。以色無我故，於色有病、有苦生，亦得於色慾令如是、不令如是；受、想、行、識亦復如是。比丘！于意云何？色為是常、為無常耶？」
比丘白佛：「無常。世尊！」
「比丘！若無常者，是苦耶？」
比丘白佛：「是苦
現代漢語譯本：『世尊！』 『如果無常、是苦，是變易之法，多聞的聖弟子在其中難道會認為有我、異於我、或與我相關嗎？』 比丘回答佛：『不會的，世尊！』 『感受、思想、行為、意識也是如此。因此，比丘們！所有一切色，無論是過去、未來、現在，內在、外在，粗糙、細微，美好、醜陋，遙遠、臨近，它們都不是我，不異於我，不與我相關，應當這樣觀察；感受、思想、行為、意識也是如此。』 『比丘們！多聞的聖弟子對於這五種受陰，觀察到它們不是我，也不是我所擁有的。如實觀察之後，對於世間的一切都無所執取，因為無所執取所以無所依戀，因為無所依戀所以自覺涅槃：『我的生命已經終結，清凈的修行已經建立，該做的已經完成，自己知道不再有來生。』 佛說完這部經，眾比丘聽了佛的教誨，歡喜地奉行。 （三四） 我聽到的是這樣的： 一時，佛住在波羅奈國的仙人住處鹿野苑中。 當時，世尊告訴其餘五位比丘：『色不是有我的。如果色是有我的，那麼色就不應該有病痛和苦惱產生，也不能夠在色上命令它這樣或不這樣。因為色無我，所以在色上有病痛和苦惱產生，也能夠在色上命令它這樣或不這樣；感受、思想、行為、意識也是如此。比丘們！你們認為如何？色是常還是無常呢？』 比丘回答佛：『是無常的，世尊！』 『比丘們！如果無常，是苦嗎？』 比丘回答佛：『是苦的，世尊！』
English version: 『Venerable Sir!』 『If what is impermanent, suffering, and subject to change, would a well-instructed noble disciple consider it to be 『I,』 『mine,』 or 『related to me』?』 The monks replied to the Buddha, 『No, Venerable Sir!』 『So it is with feeling, perception, mental formations, and consciousness. Therefore, monks! All forms, whether past, future, or present, internal or external, coarse or fine, beautiful or ugly, far or near, all of them are not 『I,』 not 『mine,』 not 『related to me,』 thus should you observe; so it is with feeling, perception, mental formations, and consciousness.』 『Monks! A well-instructed noble disciple, regarding these five aggregates of clinging, observes that they are not 『I』 and not 『mine.』 Having observed thus, he does not cling to anything in the world. Because he does not cling, he is not attached. Because he is not attached, he realizes Nirvana: 『Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.』 Having spoken this discourse, the monks rejoiced in the Buddha』s words and practiced accordingly. (34) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at Isipatana near Varanasi. Then, the Blessed One addressed the five monks: 『Form is not 『I.』 If form were 『I,』 then form would not be subject to sickness and suffering, nor could one command it to be thus or not thus. Because form is not 『I,』 therefore form is subject to sickness and suffering, and one can command it to be thus or not thus; so it is with feeling, perception, mental formations, and consciousness. Monks! What do you think? Is form permanent or impermanent?』 The monks replied to the Buddha, 『Impermanent, Venerable Sir!』 『Monks! If it is impermanent, is it suffering?』 The monks replied to the Buddha, 『It is suffering, Venerable Sir!』
。世尊！」
「比丘！若無常、苦，是變易法，多聞聖弟子寧于中見是我、異我、相在不？」
比丘白佛：「不也，世尊！」
「受、想、行、識亦復如是。是故，比丘！諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、非我所，如實觀察。受、想、行、識亦復如是。
「比丘！多聞聖弟子於此五受陰見非我、非我所。如是觀察，于諸世間都無所取，無所取故無所著，無所著故自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，餘五比丘不起諸漏，心得解脫。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三五）
如是我聞：
一時，佛住支提竹園精舍。
爾時，有三正士出家未久，所謂尊者阿㝹律陀、尊者難提、尊者金毗羅。
爾時，世尊知彼心中所念，而為教誡：「比丘！此心、此意、此識，當思惟此，莫思惟此，斷此欲、斷此色，身作證具足住。比丘！寧有色，若常、不變易、正住不？」
比丘白佛：「不也，世尊！」
佛告比丘：「善哉！善哉！色是無常、變易之法，厭、離欲、滅、寂、沒
「世尊！」 「比丘！如果無常、苦，是變易的法則，那麼博學的聖弟子難道會認為其中有『我』、『異我』、或者『與我相關』嗎？」 比丘回答佛說：「不會的，世尊！」 「感受、思想、行為、意識也是如此。因此，比丘！所有色法，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細膩，無論是好還是醜，無論是遠還是近，它們都不是『我』，也不是『我所擁有』，應當如實地觀察。感受、思想、行為、意識也是如此。」 「比丘！博學的聖弟子對於這五種受陰，會觀察到它們不是『我』，也不是『我所擁有』。這樣觀察后，對於世間的一切都不會執取，因為不執取所以不會有貪戀，因為沒有貪戀所以會自覺涅槃：『我的生命已經結束，清凈的修行已經完成，該做的已經做了，自己知道不會再有來生。』 」 佛說完這部經后，其餘五位比丘不再有煩惱，心得到解脫。 佛說完這部經后，眾比丘聽了佛的教誨，歡喜地奉行。 （三五） 我是這樣聽說的： 一時，佛住在支提竹園精舍。 當時，有三位剛出家的正士，分別是尊者阿㝹律陀、尊者難提、尊者金毗羅。 當時，世尊知道他們心中所想，就教誡他們說：「比丘！對於這個心、這個意、這個識，應當思考這個，不要思考那個，斷除這個慾望，斷除這個色，以身體作證而安住。比丘！難道有色法是恒常不變、永恒存在的嗎？」 比丘回答佛說：「不會的，世尊！」 佛告訴比丘：「說得好！說得好！色是無常、變易的法則，應當厭惡、舍離慾望、滅盡、寂靜、消失。」
『Venerable Sir!』 『Monks! If what is impermanent, suffering, and subject to change, would a well-taught noble disciple regard it as 『I,』 『mine,』 or 『related to me』?』 The monks replied to the Buddha, 『No, Venerable Sir!』 『So it is with feeling, perception, mental formations, and consciousness. Therefore, monks! All forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of them are not 『I』 and not 『mine,』 observe them as they truly are. So it is with feeling, perception, mental formations, and consciousness.』 『Monks! A well-taught noble disciple, seeing these five aggregates of clinging as not 『I』 and not 『mine,』 by observing in this way, does not cling to anything in the world. Because of not clinging, there is no attachment. Because of no attachment, one realizes Nirvana: 『Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming to be.』 After the Buddha spoke this discourse, the remaining five monks were freed from defilements, and their minds were liberated. After the Buddha spoke this discourse, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (35) Thus have I heard: At one time, the Buddha was dwelling in the Bamboo Grove Monastery in Chiti. At that time, there were three newly ordained noble men, namely the Venerable Anuruddha, the Venerable Nanda, and the Venerable Kimbila. At that time, the Blessed One, knowing what they were thinking, instructed them: 『Monks! Regarding this mind, this intention, this consciousness, you should contemplate this, not that; abandon this desire, abandon this form, and abide having realized it with your body. Monks! Is there any form that is permanent, unchanging, and enduring?』 The monks replied to the Buddha, 『No, Venerable Sir!』 The Buddha told the monks, 『Well said! Well said! Form is impermanent and subject to change; it should be loathed, abandoned, extinguished, pacified, and ceased.』
。如是色從本以來，一切無常、苦、變易法。如是知已，緣彼色生諸漏害、熾然、憂惱皆悉斷滅，斷滅已，無所著，無所著已，安樂住；安樂住已，得般涅槃。受、想、行、識亦復如是。」
佛說此經時，三正士不起諸漏，心得解脫。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三六）
如是我聞：
一時，佛住摩偷羅國跋提河側傘蓋菴羅樹園。
爾時，世尊告諸比丘：「住于自洲，住于自依；住於法洲，住於法依；不異洲不異依。比丘！當正觀察，住自洲自依，法洲法依，不異洲不異依。何因生憂悲惱苦？云何有？因何故？何繫著？云何自觀察未生憂悲惱苦而生，已生憂悲惱苦生長增廣？」
諸比丘白佛：「世尊法根、法眼、法依，唯愿為說！諸比丘聞已，當如說奉行。」
佛告比丘：「諦聽，善思，當爲汝說。比丘！有色、因色、繫著色，自觀察未生憂悲惱苦而生，已生而復增長廣大；受、想、行、識亦復如是。比丘！頗有色常、恒、不變易、正住耶？」
答言：「不也，世尊！」
佛告比丘：「善哉！善哉！比丘！色是無常
現代漢語譯本：『如果這樣觀察色，就會明白色從根本上來說，一切都是無常、苦、變易的法則。像這樣瞭解之後，因色而產生的各種煩惱、傷害、熾熱、憂愁和苦惱都會全部斷滅。斷滅之後，就不會再執著；不執著之後，就能安樂地住；安樂地住之後，就能證得涅槃。受、想、行、識也是如此。』 佛陀宣說這部經時，三位正士不再生起各種煩惱，心得到解脫。 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地奉行。 （三六） 如是我聞： 一時，佛陀住在摩偷羅國跋提河邊的傘蓋菴羅樹園。 那時，世尊告訴眾比丘：『要安住于自己的洲，安住于自己的依靠；安住於法的洲，安住於法的依靠；不要依靠其他的洲，不要依靠其他的依靠。比丘們！應當正確地觀察，安住于自己的洲，自己的依靠，法的洲，法的依靠，不要依靠其他的洲，其他的依靠。什麼原因會產生憂愁、悲傷、苦惱？它們是如何產生的？因什麼而產生？又因什麼而執著？如何觀察未產生的憂愁、悲傷、苦惱產生，已產生的憂愁、悲傷、苦惱增長擴大？』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠，希望您能為我們解說！眾比丘聽了之後，一定會按照您所說的去奉行。』 佛陀告訴比丘們：『仔細聽，好好思考，我將為你們解說。比丘們！有色，因色，執著於色，要觀察未產生的憂愁、悲傷、苦惱因此而產生，已產生的因此而增長擴大；受、想、行、識也是如此。比丘們！有沒有色是常、恒、不變易、永住的呢？』 回答說：『沒有，世尊！』 佛陀告訴比丘們：『很好！很好！比丘們！色是無常的』
English version: 'If one perceives form in this way, one understands that form, from its very nature, is subject to all that is impermanent, suffering, and change. Having understood this, all defilements, harms, burning passions, sorrows, and distresses that arise from form are completely extinguished. Having extinguished them, one is no longer attached; having no attachment, one dwells in peace; dwelling in peace, one attains Nirvana. The same is true for feeling, perception, mental formations, and consciousness.' When the Buddha spoke this discourse, three righteous individuals were freed from all defilements, and their minds were liberated. After the Buddha had finished this discourse, the monks, having heard the Buddha's teachings, joyfully practiced them. (36) Thus have I heard: At one time, the Buddha was dwelling in the Umbrella Mango Grove near the Bhadra River in the country of Mathura. At that time, the World-Honored One addressed the monks, saying: 'Dwell in your own island, dwell in your own refuge; dwell in the island of the Dharma, dwell in the refuge of the Dharma; do not rely on a different island or a different refuge. Monks! You should observe correctly, dwelling in your own island, your own refuge, the island of the Dharma, the refuge of the Dharma, not relying on a different island or a different refuge. What causes sorrow, grief, and distress to arise? How do they come about? What is their cause? What are they attached to? How do you observe that sorrow, grief, and distress that have not yet arisen, arise, and that those that have already arisen, grow and expand?' The monks said to the Buddha: 'World-Honored One, you are the root of the Dharma, the eye of the Dharma, the refuge of the Dharma. We beseech you to explain it to us! Having heard it, the monks will practice as you have said.' The Buddha told the monks: 'Listen carefully, think well, and I will explain it to you. Monks! There is form, because of form, attachment to form, observe that sorrow, grief, and distress that have not yet arisen, arise because of this, and that those that have already arisen, grow and expand because of this; the same is true for feeling, perception, mental formations, and consciousness. Monks! Is there any form that is permanent, constant, unchanging, and abiding?' They replied: 'No, World-Honored One!' The Buddha told the monks: 'Excellent! Excellent! Monks! Form is impermanent.'
。若善男子知色是無常、苦、變易，離欲、滅、寂靜、沒，從本以來，一切色無常、苦、變易法知已，若色因緣生憂悲惱苦斷，彼斷已無所著，不著故安隱樂住，安隱樂住已，名為涅槃。受、想、行、識亦復如是。」
佛說此經時，十六比丘不生諸漏，心得解脫。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
竹園、毗舍離 清凈、正觀察 無常、苦、非我 五、三、與十六
（三七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我不與世間諍，世間與我諍。所以者何？比丘！若如法語者，不與世間諍，世間智者言有，我亦言有。云何為世間智者言有，我亦言有。比丘！色無常、苦、變易法，世間智者言有，我亦言有。如是受、想、行、識，無常、苦、變易法，世間智者言有，我亦言有。世間智者言無，我亦言無；謂色是常、恒、不變易、正住者，世間智者言無，我亦言無。受、想、行、識，常、恒、不變易、正住者，世間智者言無，我亦言無，是名世間智者言無，我亦言無。比丘！有世間世間法，我亦自知自覺，為人分別演說顯示，世間盲無目者不知不見，非我咎也
現代漢語譯本：如果善男子知道色是無常、是苦、是變易的，從而離欲、滅盡、寂靜、消失，從根本上就認識到一切色都是無常、苦、變易的法則，如果因為色而產生的憂愁、悲傷、痛苦都斷絕了，那麼他就不會再執著，因為不執著所以能安穩快樂地住著，安穩快樂地住著就叫做涅槃。受、想、行、識也是如此。 佛陀宣說這部經的時候，有十六位比丘不再產生各種煩惱，心得到解脫。 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地奉行。 竹園、毗舍離，清凈、正觀察，無常、苦、非我，五、三、與十六。 （三七） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我不與世間爭論，是世間與我爭論。為什麼呢？比丘們！如果符合真理的說法，就不會與世間爭論，世間的智者說有，我也說有。什麼叫做世間的智者說有，我也說有呢？比丘們！色是無常、苦、變易的法則，世間的智者說有，我也說有。同樣，受、想、行、識，是無常、苦、變易的法則，世間的智者說有，我也說有。世間的智者說沒有，我也說沒有；如果說色是常、恒、不變易、安住的，世間的智者說沒有，我也說沒有。受、想、行、識，是常、恒、不變易、安住的，世間的智者說沒有，我也說沒有，這就叫做世間的智者說沒有，我也說沒有。比丘們！世間有世間的法則，我親自知道、親自覺悟，併爲人們分別解說、顯示，世間那些盲目無知的人不知道、看不見，這不是我的過錯。』
English version: If a virtuous man knows that form is impermanent, suffering, and subject to change, thus detaching from desire, extinguishing, becoming tranquil, and ceasing, and from the very beginning understands that all forms are governed by the laws of impermanence, suffering, and change, if the sorrow, grief, and pain arising from form are cut off, then he will no longer be attached. Because of non-attachment, he can dwell in peace and joy, and dwelling in peace and joy is called Nirvana. Sensation, perception, mental formations, and consciousness are also the same. When the Buddha was expounding this sutra, sixteen monks ceased to generate defilements, and their minds were liberated. After the Buddha finished expounding this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. Bamboo Grove, Vaishali, purity, correct observation, impermanence, suffering, non-self, five, three, and sixteen. (Thirty-seven) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'I do not contend with the world; it is the world that contends with me. Why is that? Monks! If one speaks according to the Dharma, one does not contend with the world. What the wise of the world say exists, I also say exists. What is it that the wise of the world say exists, and I also say exists? Monks! Form is impermanent, suffering, and subject to change; the wise of the world say it exists, and I also say it exists. Likewise, sensation, perception, mental formations, and consciousness are impermanent, suffering, and subject to change; the wise of the world say they exist, and I also say they exist. What the wise of the world say does not exist, I also say does not exist. If it is said that form is permanent, constant, unchanging, and abiding, the wise of the world say it does not exist, and I also say it does not exist. Sensation, perception, mental formations, and consciousness are permanent, constant, unchanging, and abiding; the wise of the world say they do not exist, and I also say they do not exist. This is what is meant by the wise of the world saying it does not exist, and I also saying it does not exist. Monks! There are worldly laws that I have personally known and realized, and I explain and reveal them to people. Those who are blind and ignorant in the world do not know or see them, and this is not my fault.'
。
「諸比丘！云何為世間世間法，我自知，我自覺，為人演說，分別顯示，盲無目者不知不見？是比丘！色無常、苦、變易法，是名世間世間法；如是受、想、行、識，無常、苦，是世間世間法。比丘！此是世間世間法，我自知自覺，為人分別演說顯示，盲無目者不知不見。我于彼盲無目不知不見者，其如之何！」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「世人為卑下業，種種求財活命，而得巨富，世人皆知。如世人之所知，我亦如是說。所以者何？莫令我異於世人。
「諸比丘！譬如一器，有一處人，名為揵茨，有名缽，有名匕匕羅，有名遮留，有名毗悉多，有名婆阇那，有名薩牢。如彼所知，我亦如是說。所以者何？莫令我異於世人故。如是，比丘！有世間法，我自知自覺，為人分別演說顯示，知見而說，世間盲無目者不知不見；世間盲無目者不知不見，我其如之何！
「比丘！云何世間世間法，我自知自覺，乃至不知不見？色無常、苦、變易法，是為世間世間法；受、想、行、識，無常、苦、變易法，是世間世間法
現代漢語譯本 『諸位比丘！什麼是世間的世間法，我親自知曉，親自覺悟，為他人演說，分別闡明，而那些盲目無知的人卻不瞭解不明白呢？諸位比丘！色是無常的、是苦的、是會變化的，這被稱為世間的世間法；同樣，受、想、行、識也是無常的、是苦的，這就是世間的世間法。比丘們！這就是世間的世間法，我親自知曉，親自覺悟，為他人分別演說闡明，而那些盲目無知的人卻不瞭解不明白。對於那些盲目無知、不瞭解不明白的人，我又能如何呢！』 佛陀說完此經，眾比丘聽聞佛陀所說，歡喜奉行。
（三八） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『世人從事卑賤的行業，通過各種方式求財謀生，卻能獲得巨額財富，世人都知道。正如世人所知，我也是這樣說的。為什麼呢？爲了不使我與世人不同。』 『諸位比丘！譬如一個器皿，在某個地方的人，稱它為『揵茨』，有的稱它為『缽』，有的稱它為『匕匕羅』，有的稱它為『遮留』，有的稱它為『毗悉多』，有的稱它為『婆阇那』，有的稱它為『薩牢』。正如他們所知，我也是這樣說的。為什麼呢？爲了不使我與世人不同。同樣，比丘們！存在著世間法，我親自知曉，親自覺悟，為他人分別演說闡明，知曉並說出，而世間那些盲目無知的人卻不瞭解不明白；世間那些盲目無知的人不瞭解不明白，我又能如何呢！』 『比丘們！什麼是世間的世間法，我親自知曉，親自覺悟，乃至那些人卻不瞭解不明白呢？色是無常的、是苦的、是會變化的，這就是世間的世間法；受、想、行、識，是無常的、是苦的、是會變化的，這就是世間的世間法。』
English version 'Monks! What are the worldly worldly things that I have known for myself, realized for myself, explained to others, and clearly shown, but which the blind and unseeing do not know or see? Monks! Form is impermanent, suffering, and subject to change; this is called a worldly worldly thing. Likewise, feeling, perception, mental formations, and consciousness are impermanent and suffering; these are worldly worldly things. Monks! These are the worldly worldly things that I have known for myself, realized for myself, explained to others, and clearly shown, but which the blind and unseeing do not know or see. What can I do about those who are blind, unseeing, and do not know or see?' After the Buddha spoke this discourse, the monks, having heard what the Buddha said, rejoiced and practiced accordingly.
(38) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks: 'People engage in lowly occupations, seeking wealth in various ways to make a living, and they acquire great riches, as everyone knows. Just as the world knows, so do I speak. Why is that? So that I may not be different from the world.' 'Monks! For example, a vessel, in one place people call it 'kanc', in another 'bowl', in another 'bhibhila', in another 'chaluka', in another 'visita', in another 'bhojana', in another 'sarala'. Just as they know, so do I speak. Why is that? So that I may not be different from the world. Likewise, monks! There are worldly things that I have known for myself, realized for myself, explained to others, and clearly shown, knowing and speaking, but which the blind and unseeing of the world do not know or see; what can I do about those who are blind and unseeing and do not know or see?' 'Monks! What are the worldly worldly things that I have known for myself, realized for myself, and which the others do not know or see? Form is impermanent, suffering, and subject to change; this is a worldly worldly thing. Feeling, perception, mental formations, and consciousness are impermanent, suffering, and subject to change; these are worldly worldly things.'
。比丘！是名世間世間法，我自知自見，乃至盲無目者不知不見，其如之何！」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五種種子。何等為五？謂根種子、莖種子、節種子、自落種子、實種子。此五種子不斷、不壞、不腐、不中風，新熟堅實，有地界而無水界，彼種子不生長增廣。若彼種新熟堅實，不斷、不壞、不中風，有水界而無地界，彼種子亦不生長增廣。若彼種子新熟堅實，不斷、不壞、不腐、不中風，有地、水界，彼種子生長增廣。
「比丘！彼五種子者，譬取陰俱識；地界者，譬四識住；水界者，譬貪喜四取攀緣識住。何等為四？於色中識住，攀緣色，喜貪潤澤，生長增廣；于受、想、行中識住，攀緣受、想、行，貪喜潤澤，生長增廣。比丘！識于中若來、若去、若住、若沒、若生長增廣。
「比丘！若離色、受、想、行，識有若來、若去、若住、若生者，彼但有言數，問已不知，增益生癡，以非境界故。色界離貪，離貪已，於色封滯意生縛斷；於色封滯意生縛斷已，攀緣斷；攀緣斷已，識無住處，不復生長增廣
現代漢語譯本：比丘們！這就是所謂的世間法，我親自知曉並親眼所見，而那些盲人是無法知曉和看見的，這又有什麼辦法呢！' 佛陀說完這部經后，眾比丘聽聞佛陀的教誨，都歡喜地奉行。 （三九） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有五種種子。哪五種呢？就是根種子、莖種子、節種子、自落種子和實種子。這五種種子如果不斷裂、不損壞、不腐爛、不被風吹散，而且是新成熟的堅實種子，有地界而沒有水界，那麼這些種子就不會生長和擴大。如果這些種子是新成熟的堅實種子，不斷裂、不損壞、不被風吹散，有水界而沒有地界，那麼這些種子也不會生長和擴大。如果這些種子是新成熟的堅實種子，不斷裂、不損壞、不腐爛、不被風吹散，既有地界又有水界，那麼這些種子就會生長和擴大。』 『比丘們！這五種種子，譬如是與陰俱生的識；地界，譬如是四種識的住處；水界，譬如是貪愛喜悅的四種執取攀緣的識的住處。哪四種呢？在色中識住，攀緣色，以喜貪滋潤，生長擴大；在受、想、行中識住，攀緣受、想、行，以貪喜滋潤，生長擴大。比丘們！識在其中，如果來、去、住、沒、生長擴大。』 『比丘們！如果離開色、受、想、行，識還能來、去、住、生，那只是言語上的說法，問了也不知道，只會增加愚癡，因為它不是真實的境界。**離開貪慾，離開貪慾后，對於色產生的執著和束縛就會斷除；對於色產生的執著和束縛斷除后，攀緣就會斷除；攀緣斷除后，識就沒有了住處，不再生長擴大。』
English version: 'Monks! This is what is called the worldly dharma, which I have known and seen for myself, while the blind cannot know or see it, what can be done about that!' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (39) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One told the monks: 'There are five kinds of seeds. What are the five? They are root seeds, stem seeds, node seeds, self-falling seeds, and fruit seeds. If these five kinds of seeds are not broken, not damaged, not rotten, not scattered by the wind, and are newly ripe and solid, having an earth element but no water element, then these seeds will not grow and expand. If these seeds are newly ripe and solid, not broken, not damaged, not scattered by the wind, having a water element but no earth element, then these seeds will also not grow and expand. If these seeds are newly ripe and solid, not broken, not damaged, not rotten, not scattered by the wind, having both earth and water elements, then these seeds will grow and expand.' 'Monks! These five kinds of seeds are like consciousness associated with the aggregates; the earth element is like the four abodes of consciousness; the water element is like the four attachments of consciousness that are clung to with craving and joy. What are the four? Consciousness abides in form, clinging to form, nourished by craving and joy, growing and expanding; consciousness abides in feeling, perception, and mental formations, clinging to feeling, perception, and mental formations, nourished by craving and joy, growing and expanding. Monks! Consciousness, in these, comes, goes, abides, ceases, grows, and expands.' 'Monks! If, apart from form, feeling, perception, and mental formations, consciousness could come, go, abide, or arise, that would only be a matter of words, and upon questioning, one would not know, only increasing ignorance, because it is not a real realm. **By abandoning craving, having abandoned craving, the attachment and bondage arising from form will be severed; having severed the attachment and bondage arising from form, clinging will be severed; having severed clinging, consciousness will have no place to abide, and will no longer grow and expand.'
。受、想、行界離貪，離貪已，於行封滯意生觸斷；於行封滯意生觸斷已，攀緣斷，攀緣斷已，彼識無所住，不復生長增廣。不生長故，不作行；不作行已住，住已知足，知足已解脫；解脫已，于諸世間都無所取、無所著；無所取、無所著已，自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』我說彼識不至東、西、南、北、四維、上、下，無所至趣，唯見法，欲入涅槃、寂滅、清涼、清凈、真實。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「封滯者不解脫，不封滯則解脫。云何封滯不解脫？比丘！攀緣四取陰識住。云何為四？色封滯識住，受、想、行封滯識住，乃至非境界故，是名封滯，故不解脫。云何不封滯則解脫？於色界離貪，受、想、行、識離貪，乃至清凈真實，是則不封滯則解脫。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五受陰——色受陰，受、想、行、識受陰。我於此五受陰，五種如實知——色如實知，色集、色味、色患、色離如實知
現代漢語譯本：
『受』、『想』、『行』這些與貪慾分離，當與貪慾分離后，對於『行』的執著所產生的意念接觸就會斷絕；當對於『行』的執著所產生的意念接觸斷絕後，攀緣就會斷絕，攀緣斷絕後，那個『識』就無所依住，不再生長和擴充套件。因為不生長，所以不造作『行』；不造作『行』后就安住，安住后就知足，知足后就解脫；解脫后，對於世間的一切都無所求取、無所執著；無所求取、無所執著后，就自覺證得涅槃：『我的生命已經終結，清凈的修行已經建立，該做的已經完成，自己知道不再有來世。』我說那個『識』不會到達東、西、南、北、四維、上、下任何方向，無所去處，只是見到法，想要進入涅槃、寂滅、清涼、清凈、真實的境界。
佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（四〇）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『執著的人不能解脫，不執著的人才能解脫。』什麼是執著不能解脫呢？比丘們！就是攀緣四種取陰的『識』而住。哪四種呢？色執著『識』而住，受、想、行執著『識』而住，乃至因為不是境界的緣故，這叫做執著，所以不能解脫。什麼是不執著就能解脫呢？對於色離貪，對於受、想、行、識離貪，乃至達到清凈真實的境界，這就是不執著就能解脫。
佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（四一）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『有五種受陰——色受陰，受、想、行、識受陰。我對於這五種受陰，有五種如實的瞭解——色如實地瞭解，色的集起、色的滋味、色的過患、色的離去如實地瞭解。
English version:
When 『feeling』, 『perception』, and 『volition』 are detached from craving, and having detached from craving, the mental contact arising from clinging to 『volition』 ceases; when the mental contact arising from clinging to 『volition』 ceases, clinging ceases, and when clinging ceases, that 『consciousness』 has no place to dwell, and no longer grows or expands. Because it does not grow, it does not perform 『volition』; having not performed 『volition』, it abides, and having abided, it is content, and having been content, it is liberated; having been liberated, it has no attachment or grasping in all the worlds; having no attachment or grasping, it realizes Nirvana for itself: 『My birth is exhausted, the holy life is established, what had to be done is done, I know for myself that there is no more future existence.』 I say that 『consciousness』 does not go to the east, west, south, north, the intermediate directions, above, or below, it has nowhere to go, it only sees the Dharma, desiring to enter Nirvana, peace, coolness, purity, and truth.
After the Buddha spoke this discourse, the monks, having heard what the Buddha said, rejoiced and practiced accordingly.
(40)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi.
Then, the Blessed One addressed the monks: 『Those who cling are not liberated, those who do not cling are liberated.』 How is it that clinging does not lead to liberation? Monks! It is when consciousness dwells clinging to the four aggregates of grasping. What are the four? Consciousness dwells clinging to form, feeling, perception, and volition, and even because it is not a realm, this is called clinging, therefore there is no liberation. How is it that not clinging leads to liberation? When there is detachment from craving for form, detachment from craving for feeling, perception, volition, and consciousness, and even reaching the state of pure truth, this is not clinging, and thus there is liberation.
After the Buddha spoke this discourse, the monks, having heard what the Buddha said, rejoiced and practiced accordingly.
(41)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi.
Then, the Blessed One addressed the monks: 『There are five aggregates of grasping—the aggregate of grasping of form, the aggregates of grasping of feeling, perception, volition, and consciousness. I have five kinds of true knowledge regarding these five aggregates of grasping—true knowledge of form, true knowledge of the arising of form, the gratification of form, the danger of form, and the escape from form.
。如是受、想、行、識如實知，識集、識味、識患、識離如實知。
「云何色如實知？諸所有色，一切四大及四大造色，是名色，如是色如實知。云何色集如實知？於色喜愛，是名色集，如是色集如實知。云何色味如實知？謂色因緣生喜樂，是名色味，如是色味如實知。云何色患如實知？若色無常、苦、變易法，是名色患，如是色患如實知。云何色離如實知？若於色調伏欲貪、斷欲貪、越欲貪，是名色離，如是色離如實知。
「云何受如實知？有六受身——眼觸生受，耳、鼻、舌、身、意觸生受，是名受，如是受如實知。云何受集如實知？觸集是受集，如是受集如實知。云何受味如實知？緣六受生喜樂，是名受味，如是受味如實知。云何受患如實知？若受無常、苦、變易法，是名受患，如是受患如實知。云何受離如實知？于受調伏欲貪、斷欲貪、越欲貪，是名受離，如是受離如實知。
「云何想如實知？謂六想身。云何為六？謂眼觸生想，耳、鼻、舌、身、意觸生想，是名想，如是想如實知。云何想集如實知？謂觸集是想集，如是想集如實知。云何想味如實知？想因緣生喜樂，是名想味，如是想味如實知。云何想患如實知？謂想無常、苦、變易法，是名想患，如是想患如實知
現代漢語譯本：同樣地，對於感受、思想、行為、意識，要如實地瞭解它們；對於意識的產生、意識的樂味、意識的過患、意識的解脫，也要如實地瞭解。 『什麼是如實地瞭解色？』所有存在的色，都是由四大元素以及四大元素所造的色組成，這稱為色，這樣就是如實地瞭解色。『什麼是如實地瞭解色的產生？』對色的喜愛，這稱為色的產生，這樣就是如實地瞭解色的產生。『什麼是如實地瞭解色的樂味？』由色產生的喜悅和快樂，這稱為色的樂味，這樣就是如實地瞭解色的樂味。『什麼是如實地瞭解色的過患？』色是無常的、是苦的、是會變化的，這稱為色的過患，這樣就是如實地瞭解色的過患。『什麼是如實地瞭解色的解脫？』對於色，調伏慾望和貪婪、斷除慾望和貪婪、超越慾望和貪婪，這稱為色的解脫，這樣就是如實地瞭解色的解脫。 『什麼是如實地瞭解感受？』有六種感受的來源——眼觸所生的感受，耳、鼻、舌、身、意觸所生的感受，這稱為感受，這樣就是如實地瞭解感受。『什麼是如實地瞭解感受的產生？』觸的產生就是感受的產生，這樣就是如實地瞭解感受的產生。『什麼是如實地瞭解感受的樂味？』由六種感受所生的喜悅和快樂，這稱為感受的樂味，這樣就是如實地瞭解感受的樂味。『什麼是如實地瞭解感受的過患？』感受是無常的、是苦的、是會變化的，這稱為感受的過患，這樣就是如實地瞭解感受的過患。『什麼是如實地瞭解感受的解脫？』對於感受，調伏慾望和貪婪、斷除慾望和貪婪、超越慾望和貪婪，這稱為感受的解脫，這樣就是如實地瞭解感受的解脫。 『什麼是如實地瞭解思想？』有六種思想的來源。『什麼是六種？』即眼觸所生的思想，耳、鼻、舌、身、意觸所生的思想，這稱為思想，這樣就是如實地瞭解思想。『什麼是如實地瞭解思想的產生？』觸的產生就是思想的產生，這樣就是如實地瞭解思想的產生。『什麼是如實地瞭解思想的樂味？』由思想產生的喜悅和快樂，這稱為思想的樂味，這樣就是如實地瞭解思想的樂味。『什麼是如實地瞭解思想的過患？』思想是無常的、是苦的、是會變化的，這稱為思想的過患，這樣就是如實地瞭解思想的過患。
English version: Similarly, one should truly understand feeling, thought, action, and consciousness; one should also truly understand the arising of consciousness, the gratification of consciousness, the danger of consciousness, and the liberation from consciousness. 'What is truly understanding form?' All forms that exist are composed of the four great elements and the forms derived from the four great elements. This is called form, and this is how one truly understands form. 'What is truly understanding the arising of form?' The liking of form is called the arising of form, and this is how one truly understands the arising of form. 'What is truly understanding the gratification of form?' The joy and pleasure that arise from form are called the gratification of form, and this is how one truly understands the gratification of form. 'What is truly understanding the danger of form?' Form is impermanent, suffering, and subject to change. This is called the danger of form, and this is how one truly understands the danger of form. 'What is truly understanding the liberation from form?' To subdue desire and greed for form, to abandon desire and greed for form, to transcend desire and greed for form, this is called the liberation from form, and this is how one truly understands the liberation from form. 'What is truly understanding feeling?' There are six sources of feeling—feeling arising from eye contact, feeling arising from ear, nose, tongue, body, and mind contact. This is called feeling, and this is how one truly understands feeling. 'What is truly understanding the arising of feeling?' The arising of contact is the arising of feeling, and this is how one truly understands the arising of feeling. 'What is truly understanding the gratification of feeling?' The joy and pleasure that arise from the six feelings are called the gratification of feeling, and this is how one truly understands the gratification of feeling. 'What is truly understanding the danger of feeling?' Feeling is impermanent, suffering, and subject to change. This is called the danger of feeling, and this is how one truly understands the danger of feeling. 'What is truly understanding the liberation from feeling?' To subdue desire and greed for feeling, to abandon desire and greed for feeling, to transcend desire and greed for feeling, this is called the liberation from feeling, and this is how one truly understands the liberation from feeling. 'What is truly understanding thought?' There are six sources of thought. 'What are the six?' They are thought arising from eye contact, thought arising from ear, nose, tongue, body, and mind contact. This is called thought, and this is how one truly understands thought. 'What is truly understanding the arising of thought?' The arising of contact is the arising of thought, and this is how one truly understands the arising of thought. 'What is truly understanding the gratification of thought?' The joy and pleasure that arise from thought are called the gratification of thought, and this is how one truly understands the gratification of thought. 'What is truly understanding the danger of thought?' Thought is impermanent, suffering, and subject to change. This is called the danger of thought, and this is how one truly understands the danger of thought.
。云何想離如實知？若於想調伏欲貪、斷欲貪、越欲貪，是名想離，如是想離如實知。
「云何行如實知？謂六思身——眼觸生思，耳、鼻、舌、身、意觸生思，是名為行，如是行如實知。云何行集如實知？觸集是行集，如是行集如實知。云何行味如實知？謂行因緣生喜樂，是名行味，如是行味如實知。云何行患如實知？若行無常、苦、變易法，是名行患，如是行患如實知。云何行離如實知？若行調伏欲貪、斷欲貪、越欲貪，是名行離，如是行離如實知。
「云何識如實知？謂六識身——眼識身，耳、鼻、舌、身、意識身，是名為識身，如是識身如實知。云何識集如實知？謂名色集，是名識集，如是識集如實知。云何識味如實知？識因緣生喜樂，是名識味，如是識味如實知。云何識患如實知？若識無常、苦、變易法，是名識患，如是識患如實知。云何識離如實知？謂于識調伏欲貪、斷欲貪、越欲貪，是名識離，如是識離如實知。
「比丘！若沙門、婆羅門於色如是知、如是見；如是知、如是見，離欲向，是名正向。若正向者，我說彼入。受、想、行、識亦復如是
現代漢語譯本： 『如何如實知想的離？』如果對於想調伏慾望和貪婪、斷除慾望和貪婪、超越慾望和貪婪，這稱為想的離，這樣如實地知道想的離。 『如何如實知行？』所謂六種思的身——眼觸所生的思，耳、鼻、舌、身、意觸所生的思，這稱為行，這樣如實地知道行。 『如何如實知行的集起？』觸的集起就是行的集起，這樣如實地知道行的集起。 『如何如實知行的味？』所謂行因緣所生的喜樂，這稱為行的味，這樣如實地知道行的味。 『如何如實知行的患？』如果行是無常、苦、變易的法，這稱為行的患，這樣如實地知道行的患。 『如何如實知行的離？』如果對於行調伏慾望和貪婪、斷除慾望和貪婪、超越慾望和貪婪，這稱為行的離，這樣如實地知道行的離。 『如何如實知識？』所謂六種識的身——眼識的身，耳、鼻、舌、身、意識的身，這稱為識的身，這樣如實地知道識的身。 『如何如實知識的集起？』所謂名色的集起，這稱為識的集起，這樣如實地知道識的集起。 『如何如實知識的味？』識因緣所生的喜樂，這稱為識的味，這樣如實地知道識的味。 『如何如實知識的患？』如果識是無常、苦、變易的法，這稱為識的患，這樣如實地知道識的患。 『如何如實知識的離？』如果對於識調伏慾望和貪婪、斷除慾望和貪婪、超越慾望和貪婪，這稱為識的離，這樣如實地知道識的離。 『比丘！如果沙門、婆羅門對於色這樣知道、這樣看見；這樣知道、這樣看見，遠離慾望而趨向解脫，這稱為正向。如果正向的人，我說他會進入涅槃。』受、想、行、識也是如此。
English version: 'How does one truly know the separation from perception?' If, with regard to perception, one subdues desire and craving, abandons desire and craving, and transcends desire and craving, this is called separation from perception, and thus one truly knows the separation from perception. 'How does one truly know formations?' The six bodies of intention—intention arising from eye contact, ear, nose, tongue, body, and mind contact—these are called formations, and thus one truly knows formations. 'How does one truly know the arising of formations?' The arising of contact is the arising of formations, and thus one truly knows the arising of formations. 'How does one truly know the gratification of formations?' The joy and pleasure arising from the conditions of formations, this is called the gratification of formations, and thus one truly knows the gratification of formations. 'How does one truly know the danger of formations?' If formations are impermanent, suffering, and subject to change, this is called the danger of formations, and thus one truly knows the danger of formations. 'How does one truly know the separation from formations?' If, with regard to formations, one subdues desire and craving, abandons desire and craving, and transcends desire and craving, this is called separation from formations, and thus one truly knows the separation from formations. 'How does one truly know consciousness?' The six bodies of consciousness—the body of eye consciousness, ear, nose, tongue, body, and mind consciousness—these are called the body of consciousness, and thus one truly knows the body of consciousness. 'How does one truly know the arising of consciousness?' The arising of name and form is the arising of consciousness, and thus one truly knows the arising of consciousness. 'How does one truly know the gratification of consciousness?' The joy and pleasure arising from the conditions of consciousness, this is called the gratification of consciousness, and thus one truly knows the gratification of consciousness. 'How does one truly know the danger of consciousness?' If consciousness is impermanent, suffering, and subject to change, this is called the danger of consciousness, and thus one truly knows the danger of consciousness. 'How does one truly know the separation from consciousness?' If, with regard to consciousness, one subdues desire and craving, abandons desire and craving, and transcends desire and craving, this is called separation from consciousness, and thus one truly knows the separation from consciousness. 'Monks! If a recluse or Brahmin knows and sees form in this way; knowing and seeing in this way, they turn away from desire, this is called the right direction. If one is in the right direction, I say they will enter Nirvana.' Feeling, perception, formations, and consciousness are also the same.
。若沙門、婆羅門於色如實知、如實見，於色生厭、離欲，不起諸漏，心得解脫；若心得解脫者，則為純一；純一者，則梵行立；梵行立者，離他自在，是名苦邊。受、想、行、識亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有七處善、三種觀義。盡於此法得漏盡，得無漏，心解脫、慧解脫，現法自知身作證具足住：『我生已盡，梵行已立，所作已作，自知不受後有。』云何比丘七處善？比丘！如實知色、色集、色滅、色滅道跡、色味、色患、色離如實知；如是受、想、行、識，識集、識滅、識滅道跡、識味、識患、識離如實知。
「云何色如實知？諸所有色、一切四大及四大造色，是名為色，如是色如實知。云何色集如實知？愛喜是名色集，如是色集如實知。云何色滅如實知？愛喜滅是名色滅，如是色滅如實知。云何色滅道跡如實知？謂八聖道——正見、正志、正語、正業、正命、正方便、正念、正定，是名色滅道跡，如是色滅道跡如實知。云何色味如實知？謂色因緣生喜樂，是名色味，如是色味如實知
現代漢語譯本：如果沙門或婆羅門能夠如實地知曉和觀察色（物質現象），從而對色產生厭惡和離欲，就不會產生各種煩惱，內心得到解脫；如果內心得到解脫，那就是純粹的；純粹的，那麼梵行就確立了；梵行確立了，就能脫離他人的束縛，這就是苦的終結。感受、思想、行為、意識也是如此。 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地奉行。 （四二） 我是這樣聽說的： 有一次，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有七處善和三種觀義。通過實踐這些法，可以斷盡煩惱，獲得無漏，心解脫和慧解脫，在今生就能親自體驗並證悟：『我已經斷盡了生死，梵行已經確立，該做的已經做完，自己知道不會再有來生。』比丘們，什麼是七處善呢？比丘們！如實地知曉色的生起、色的集起、色的滅盡、色的滅盡之道、色的樂味、色的過患、色的出離；同樣，如實地知曉感受、思想、行為、意識的生起、集起、滅盡、滅盡之道、樂味、過患、出離。 『什麼是如實地知曉色呢？所有色，都是四大元素以及四大元素所造的色，這被稱為色，這就是如實地知曉色。什麼是如實地知曉色的集起呢？愛和喜是色的集起，這就是如實地知曉色的集起。什麼是如實地知曉色的滅盡呢？愛和喜的滅盡是色的滅盡，這就是如實地知曉色的滅盡。什麼是如實地知曉色的滅盡之道呢？就是八聖道——正見、正思惟、正語、正業、正命、正精進、正念、正定，這就是如實地知曉色的滅盡之道。什麼是如實地知曉色的樂味呢？色所帶來的喜悅和快樂，這就是色的樂味，這就是如實地知曉色的樂味。
English version: If a Shramana or Brahmin truly knows and sees form (material phenomena), and thereby develops aversion and detachment from form, they will not generate any defilements, and their mind will be liberated; if the mind is liberated, then it is pure; if it is pure, then the holy life is established; if the holy life is established, one is free from the control of others, and this is called the end of suffering. The same is true for feeling, thought, action, and consciousness. After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (42) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the World-Honored One addressed the monks: 'There are seven good places and three ways of contemplation. By practicing these teachings, one can exhaust defilements, attain the undefiled, and achieve liberation of mind and wisdom, realizing in this very life and bearing witness: 'Birth is exhausted, the holy life is established, what had to be done is done, and I know that there will be no further existence.' Monks, what are the seven good places? Monks! To truly know the arising of form, the origination of form, the cessation of form, the path leading to the cessation of form, the gratification of form, the danger of form, and the escape from form; similarly, to truly know the arising, origination, cessation, path to cessation, gratification, danger, and escape of feeling, thought, action, and consciousness. 'What is truly knowing form? All forms are the four great elements and the forms derived from the four great elements, this is called form, and this is truly knowing form. What is truly knowing the origination of form? Craving and delight are the origination of form, this is truly knowing the origination of form. What is truly knowing the cessation of form? The cessation of craving and delight is the cessation of form, this is truly knowing the cessation of form. What is truly knowing the path leading to the cessation of form? It is the Noble Eightfold Path—right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, this is truly knowing the path leading to the cessation of form. What is truly knowing the gratification of form? The joy and pleasure arising from form, this is the gratification of form, and this is truly knowing the gratification of form.'
。云何色患如實知？若色無常、苦、變易法，是名色患，如是色患如實知。云何色離如實知？謂於色調伏欲貪、斷欲貪、越欲貪，是名色離，如是色離如實知。
「云何受如實知？謂六受——眼觸生受，耳、鼻、舌、身、意觸生受，是名受，如是受如實知。云何受集如實知？觸集是受集，如是受集如實知。云何受滅如實知？觸滅是受滅，如是受滅如實知。云何受滅道跡如實知？謂八聖道——正見乃至正定，是名受滅道跡，如是受滅道跡如實知。云何受味如實知？受因緣生喜樂，是名受味，如是受味如實知。云何受患如實知？若無常、苦、變易法，是名受患，如是受患如實知。云何受離如實知？若於受調伏欲貪、斷欲貪、越欲貪，是名受離，如是受離如實知。
「云何想如實知？謂六想——眼觸生想，耳、鼻、舌、身、意觸生想，是名為想，如是想如實知。云何想集如實知？觸集是想集，如是想集如實知。云何想滅如實知？觸滅是想滅，如是想滅如實知。云何想滅道跡如實知？謂八聖道——正見乃至正定，是名想滅道跡，如是想滅道跡如實知。云何想味如實知？想因緣生喜樂，是名想味，如是想味如實知。云何想患如實知？若想無常、苦、變易法，是名想患，如是想患如實知
現代漢語譯本： 『如何如實知曉色的過患？如果色是無常、苦、變易之法，這就被稱為色的過患，如此如實知曉色的過患。如何如實知曉色的離脫？指的是對於色調伏欲貪、斷除欲貪、超越欲貪，這被稱為色的離脫，如此如實知曉色的離脫。 『如何如實知曉受？指的是六種受——眼觸所生的受，耳、鼻、舌、身、意觸所生的受，這被稱為受，如此如實知曉受。如何如實知曉受的集起？觸的集起就是受的集起，如此如實知曉受的集起。如何如實知曉受的滅盡？觸的滅盡就是受的滅盡，如此如實知曉受的滅盡。如何如實知曉受滅盡的道路？指的是八聖道——正見乃至正定，這被稱為受滅盡的道路，如此如實知曉受滅盡的道路。如何如實知曉受的滋味？受因緣所生的喜樂，這被稱為受的滋味，如此如實知曉受的滋味。如何如實知曉受的過患？如果受是無常、苦、變易之法，這被稱為受的過患，如此如實知曉受的過患。如何如實知曉受的離脫？指的是對於受調伏欲貪、斷除欲貪、超越欲貪，這被稱為受的離脫，如此如實知曉受的離脫。 『如何如實知曉想？指的是六種想——眼觸所生的想，耳、鼻、舌、身、意觸所生的想，這被稱為想，如此如實知曉想。如何如實知曉想的集起？觸的集起就是想的集起，如此如實知曉想的集起。如何如實知曉想的滅盡？觸的滅盡就是想的滅盡，如此如實知曉想的滅盡。如何如實知曉想滅盡的道路？指的是八聖道——正見乃至正定，這被稱為想滅盡的道路，如此如實知曉想滅盡的道路。如何如實知曉想的滋味？想因緣所生的喜樂，這被稱為想的滋味，如此如實知曉想的滋味。如何如實知曉想的過患？如果想是無常、苦、變易之法，這被稱為想的過患，如此如實知曉想的過患。
English version: 'How does one truly know the fault of form? If form is impermanent, suffering, and subject to change, this is called the fault of form, and thus one truly knows the fault of form. How does one truly know the detachment from form? It refers to subduing desire and craving for form, cutting off desire and craving for form, and transcending desire and craving for form. This is called detachment from form, and thus one truly knows detachment from form.' 'How does one truly know feeling? It refers to the six feelings—feeling born of eye contact, feeling born of ear, nose, tongue, body, and mind contact. This is called feeling, and thus one truly knows feeling. How does one truly know the arising of feeling? The arising of contact is the arising of feeling, and thus one truly knows the arising of feeling. How does one truly know the cessation of feeling? The cessation of contact is the cessation of feeling, and thus one truly knows the cessation of feeling. How does one truly know the path to the cessation of feeling? It refers to the Noble Eightfold Path—right view to right concentration. This is called the path to the cessation of feeling, and thus one truly knows the path to the cessation of feeling. How does one truly know the gratification of feeling? The joy and pleasure born of the condition of feeling is called the gratification of feeling, and thus one truly knows the gratification of feeling. How does one truly know the fault of feeling? If feeling is impermanent, suffering, and subject to change, this is called the fault of feeling, and thus one truly knows the fault of feeling. How does one truly know the detachment from feeling? It refers to subduing desire and craving for feeling, cutting off desire and craving for feeling, and transcending desire and craving for feeling. This is called detachment from feeling, and thus one truly knows detachment from feeling.' 'How does one truly know perception? It refers to the six perceptions—perception born of eye contact, perception born of ear, nose, tongue, body, and mind contact. This is called perception, and thus one truly knows perception. How does one truly know the arising of perception? The arising of contact is the arising of perception, and thus one truly knows the arising of perception. How does one truly know the cessation of perception? The cessation of contact is the cessation of perception, and thus one truly knows the cessation of perception. How does one truly know the path to the cessation of perception? It refers to the Noble Eightfold Path—right view to right concentration. This is called the path to the cessation of perception, and thus one truly knows the path to the cessation of perception. How does one truly know the gratification of perception? The joy and pleasure born of the condition of perception is called the gratification of perception, and thus one truly knows the gratification of perception. How does one truly know the fault of perception? If perception is impermanent, suffering, and subject to change, this is called the fault of perception, and thus one truly knows the fault of perception.'
。云何想離如實知？若於想調伏欲貪、斷欲貪、越欲貪，是名想離，如是想離如實知。
「云何行如實知？謂六思身——眼觸生思，耳、鼻、舌、身、意觸生思，是名為行，如是行如實知。云何行集如實知？觸集是行集，如是行集如實知。云何行滅如實知？觸滅是行滅，如是行滅如實知。云何行滅道跡如實知？謂八聖道——正見乃至正定，是名行滅道跡，如是行滅道跡如實知。云何行味如實知？行因緣生喜樂，是名行味，如是行味如實知。云何行患如實知？若行無常、苦、變易法，是名行患，如是行患如實知。云何行離如實知？若於行調伏欲貪、斷欲貪、越欲貪，是名行離，如是行離如實知。
「云何識如實知？謂六識身——眼識，耳、鼻、舌、身、意識身，是名為識，如是識如實知。云何識集如實知？名色集是識集，如是識集如實知。云何識滅如實知？名色滅是識滅，如是識滅如實知。云何識滅道跡如實知？謂八聖道——正見乃至正定，是名識滅道跡，如是識滅道跡如實知。云何識味如實知？識因緣生喜樂，是名識味，如是識味如實知。云何識患如實知？若識無常、苦、變易法，是名識患，如是識患如實知。云何識離如實知？若識調伏欲貪、斷欲貪、越欲貪，是名識離如實知。比丘！是名七處善
現代漢語譯本 『如何如實知想的離？』如果對於想調伏欲貪、斷除欲貪、超越欲貪，這稱為想的離，這樣如實知想的離。 『如何如實知行？』所謂六種思身——眼觸所生之思，耳、鼻、舌、身、意觸所生之思，這稱為行，這樣如實知行。 『如何如實知行的集起？』觸的集起是行的集起，這樣如實知行的集起。 『如何如實知行的滅盡？』觸的滅盡是行的滅盡，這樣如實知行的滅盡。 『如何如實知行滅盡之道跡？』所謂八聖道——正見乃至正定，這稱為行滅盡之道跡，這樣如實知行滅盡之道跡。 『如何如實知行的味？』行因緣所生的喜樂，這稱為行的味，這樣如實知行的味。 『如何如實知行的患？』如果行是無常、苦、變易之法，這稱為行的患，這樣如實知行的患。 『如何如實知行的離？』如果對於行調伏欲貪、斷除欲貪、超越欲貪，這稱為行的離，這樣如實知行的離。 『如何如實知識？』所謂六種識身——眼識，耳、鼻、舌、身、意識身，這稱為識，這樣如實知識。 『如何如實知識的集起？』名色的集起是識的集起，這樣如實知識的集起。 『如何如實知識的滅盡？』名色的滅盡是識的滅盡，這樣如實知識的滅盡。 『如何如實知識滅盡之道跡？』所謂八聖道——正見乃至正定，這稱為識滅盡之道跡，這樣如實知識滅盡之道跡。 『如何如實知識的味？』識因緣所生的喜樂，這稱為識的味，這樣如實知識的味。 『如何如實知識的患？』如果識是無常、苦、變易之法，這稱為識的患，這樣如實知識的患。 『如何如實知識的離？』如果對於識調伏欲貪、斷除欲貪、超越欲貪，這稱為識的離，這樣如實知識的離。 『比丘！這稱為七處善。』
English version 'How does one truly know the detachment from perception?' If one subdues desire and craving for perception, abandons desire and craving, and transcends desire and craving, this is called detachment from perception, and thus one truly knows detachment from perception. 'How does one truly know formations?' The six bodies of volitional thought—volitional thought arising from eye contact, ear, nose, tongue, body, and mind contact—these are called formations, and thus one truly knows formations. 'How does one truly know the origination of formations?' The origination of contact is the origination of formations, and thus one truly knows the origination of formations. 'How does one truly know the cessation of formations?' The cessation of contact is the cessation of formations, and thus one truly knows the cessation of formations. 'How does one truly know the path leading to the cessation of formations?' The Noble Eightfold Path—right view to right concentration—this is called the path leading to the cessation of formations, and thus one truly knows the path leading to the cessation of formations. 'How does one truly know the gratification of formations?' The joy and pleasure arising from formations is called the gratification of formations, and thus one truly knows the gratification of formations. 'How does one truly know the danger of formations?' If formations are impermanent, suffering, and subject to change, this is called the danger of formations, and thus one truly knows the danger of formations. 'How does one truly know the detachment from formations?' If one subdues desire and craving for formations, abandons desire and craving, and transcends desire and craving, this is called detachment from formations, and thus one truly knows detachment from formations. 'How does one truly know consciousness?' The six bodies of consciousness—eye consciousness, ear, nose, tongue, body, and mind consciousness—these are called consciousness, and thus one truly knows consciousness. 'How does one truly know the origination of consciousness?' The origination of name and form is the origination of consciousness, and thus one truly knows the origination of consciousness. 'How does one truly know the cessation of consciousness?' The cessation of name and form is the cessation of consciousness, and thus one truly knows the cessation of consciousness. 'How does one truly know the path leading to the cessation of consciousness?' The Noble Eightfold Path—right view to right concentration—this is called the path leading to the cessation of consciousness, and thus one truly knows the path leading to the cessation of consciousness. 'How does one truly know the gratification of consciousness?' The joy and pleasure arising from consciousness is called the gratification of consciousness, and thus one truly knows the gratification of consciousness. 'How does one truly know the danger of consciousness?' If consciousness is impermanent, suffering, and subject to change, this is called the danger of consciousness, and thus one truly knows the danger of consciousness. 'How does one truly know the detachment from consciousness?' If one subdues desire and craving for consciousness, abandons desire and craving, and transcends desire and craving, this is called detachment from consciousness, and thus one truly knows detachment from consciousness. 'Monks! This is called the seven good places.'
。
「云何三種觀義？比丘！若於空閑、樹下、露地，觀察陰、界、入，正方便思惟其義，是名比丘三種觀義。是名比丘七處善、三種觀義。盡於此法得漏盡，得無漏，心解脫、慧解脫，現法自知作證具足住：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「取故生著，不取則不著。諦聽，善思，當爲汝說。」
比丘白佛：「唯然，受教！」
佛告比丘：「云何取故生著？愚癡無聞凡夫於色見是我、異我、相在，見色是我、我所而取；取已，彼色若變、若異，心亦隨轉；心隨轉已，亦生取著攝受心住；攝受心住故，則生恐怖、障礙、心亂，以取著故。愚癡無聞凡夫于受、想、行、識，見我、異我、相在，見識是我、我所而取；取已，彼識若變、若異，彼心隨轉；心隨轉故，則生取著攝受心住；住已，則生恐怖、障礙、心亂，以取著故，是名取著
現代漢語譯本： 『什麼是三種觀察的意義呢？比丘們！如果在空閑處、樹下、露天的地方，觀察五蘊、十八界、十二入，以正確的方法思考它們的意義，這就叫做比丘的三種觀察的意義。這叫做比丘的七處善、三種觀察的意義。通過修習這些法，可以達到煩惱的止息，獲得無煩惱的境界，心解脫、智慧解脫，在今生親自證悟並安住於此：『我已經不再輪迴，清凈的修行已經完成，該做的已經做完，自己知道不再有來世。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地接受並奉行。
（四三）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『因為執取而產生執著，不執取就不會執著。仔細聽，好好思考，我將為你們解說。』
比丘們回答佛陀：『是的，我們願意接受教誨！』
佛陀告訴比丘們：『什麼是因執取而產生執著呢？愚癡無知的凡夫對於色，認為是我、異於我、在我的裡面，認為色是我、我所而執取；執取之後，如果色發生變化或不同，心也會隨之轉變；心隨之轉變后，也會產生執著、攝受心而安住；因為攝受心安住，就會產生恐懼、障礙、心亂，這是因為執取的緣故。愚癡無知的凡夫對於受、想、行、識，認為是我、異於我、在我的裡面，認為識是我、我所而執取；執取之後，如果識發生變化或不同，心也會隨之轉變；心隨之轉變后，也會產生執著、攝受心而安住；安住之後，就會產生恐懼、障礙、心亂，這是因為執取的緣故，這叫做執取。』
English version: 'What are the three kinds of contemplation? Monks! If in a secluded place, under a tree, or in an open space, one observes the aggregates, the elements, and the sense bases, and correctly contemplates their meaning, this is called a monk's three kinds of contemplation. This is called a monk's seven good places and three kinds of contemplation. By exhausting these teachings, one attains the end of defilements, attains the undefiled, liberation of mind, liberation through wisdom, and dwells having realized it for oneself in this very life: 『Birth is exhausted, the holy life has been lived, what had to be done has been done, I know for myself that there is no more future existence.』' Having spoken this discourse, the monks rejoiced in what the Buddha had said and practiced accordingly.
(43)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
Then, the Blessed One addressed the monks: 『Attachment arises from grasping; without grasping, there is no attachment. Listen carefully, reflect well, and I will explain it to you.』
The monks replied to the Buddha: 『Yes, venerable sir, we will listen.』
The Buddha told the monks: 『How does attachment arise from grasping? An ignorant, uninstructed ordinary person, regarding form, sees it as 『I,』 『different from I,』 or 『in me,』 and grasps form as 『I』 or 『mine.』 Having grasped it, if that form changes or becomes different, the mind also changes accordingly. Having changed accordingly, attachment arises, the mind is taken up and dwells. Because the mind is taken up and dwells, fear, obstruction, and mental agitation arise, due to grasping. An ignorant, uninstructed ordinary person, regarding feeling, perception, mental formations, and consciousness, sees them as 『I,』 『different from I,』 or 『in me,』 and grasps consciousness as 『I』 or 『mine.』 Having grasped it, if that consciousness changes or becomes different, the mind also changes accordingly. Having changed accordingly, attachment arises, the mind is taken up and dwells. Having dwelt, fear, obstruction, and mental agitation arise, due to grasping. This is called grasping.』
。
「云何名不取不著？多聞聖弟子於色不見我、異我、相在，於色不見我、我所而取；不見我、我所而取色，彼色若變、若異，心不隨轉；心不隨轉故，不生取著攝受心住；不攝受住故，則不生恐怖、障礙、心亂，不取著故。如是受、想、行、識，不見我、異我、相在，不見我、我所而取。彼識若變、若異，心不隨轉；心不隨轉故，不取著攝受心住；不攝受心住故，心不恐怖、障礙、心亂，以不取著故，是名不取著。是名取著、不取著。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若生則繫著，不生則不繫著。諦聽，善思，當爲汝說。
「云何若生則繫著？愚癡無聞凡夫於色集、色滅、色味、色患、色離不如實知故，於色愛喜、讚歎、取著，於色是我、我所而取；取已，彼色若變、若異，心隨變異；心隨變異故，則攝受心住，攝受心住故，則生恐怖、障礙、顧念，以生繫著故。受、想、行、識亦復如是。是名生繫著。
「云何不生不繫著？多聞聖弟子色集、色滅、色味、色患、色離如實知
現代漢語譯本 『什麼叫做不執取不著？』多聞的聖弟子對於色，不見有我、異於我、相依存在，對於色不見有我、我所而執取；不見有我、我所而執取色，那色如果變化、如果不同，心不隨之轉變；心不隨之轉變，所以不生執取、攝受心住；不攝受心住，就不生恐怖、障礙、心亂，因為不執取。對於受、想、行、識也是這樣，不見有我、異於我、相依存在，不見有我、我所而執取。那識如果變化、如果不同，心不隨之轉變；心不隨之轉變，所以不執取、攝受心住；不攝受心住，心就不恐怖、障礙、心亂，因為不執取，這就叫做不執取。這就是執取和不執取。 佛說完這部經后，眾比丘聽了佛所說，歡喜奉行。
（四四） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果生起就係縛，不生起就不繫縛。仔細聽，好好思考，我將為你們解說。』 『什麼叫做生起就係縛？』愚癡無聞的凡夫對於色的生起、色的滅去、色的滋味、色的過患、色的離去不如實知，所以對於色愛喜、讚歎、執取，認為色是我、我所而執取；執取后，那色如果變化、如果不同，心就隨之變化；心隨之變化，就攝受心住，攝受心住，就生起恐怖、障礙、顧念，因為生起繫縛。受、想、行、識也是這樣。這就叫做生起繫縛。 『什麼叫做不生起不繫縛？』多聞的聖弟子對於色的生起、色的滅去、色的滋味、色的過患、色的離去如實知
English version 『What is called not grasping and not clinging?』 A well-learned noble disciple, regarding form, does not see self, different from self, or in relation to self; regarding form, does not see self or what belongs to self and grasp; does not see self or what belongs to self and grasp form. If that form changes or becomes different, the mind does not follow that change; because the mind does not follow that change, grasping and clinging do not arise and the mind does not dwell in them; because the mind does not dwell in them, then fear, obstruction, and mental disturbance do not arise, because of not grasping. The same is true for feeling, perception, mental formations, and consciousness. They do not see self, different from self, or in relation to self; they do not see self or what belongs to self and grasp. If that consciousness changes or becomes different, the mind does not follow that change; because the mind does not follow that change, grasping and clinging do not arise and the mind does not dwell in them; because the mind does not dwell in them, the mind does not experience fear, obstruction, or mental disturbance, because of not grasping. This is called not grasping. This is called grasping and not grasping.』 After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, rejoiced and practiced accordingly.
(44) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks, 『If there is arising, there is attachment; if there is no arising, there is no attachment. Listen carefully, think well, and I will explain it to you.』 『What is called arising and thus attachment?』 An ignorant, unlearned ordinary person, regarding the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form, does not know them as they truly are. Therefore, they love, delight in, praise, and grasp form, considering form to be self or what belongs to self; having grasped it, if that form changes or becomes different, the mind follows that change; because the mind follows that change, the mind dwells in grasping, and because the mind dwells in grasping, fear, obstruction, and concern arise, because of arising and thus attachment. The same is true for feeling, perception, mental formations, and consciousness. This is called arising and thus attachment. 『What is called not arising and thus not attachment?』 A well-learned noble disciple, regarding the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form, knows them as they truly are.
。如實知故，不愛喜、讚歎、取著，不繫我、我所而取；以不取故，彼色若變、若異，心不隨變異；心不隨變異故，心不繫著攝受心住；不攝受心住故，心不恐怖、障礙、顧念，以不生不著故。受、想、行、識亦復如是。是名不生不繫著。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五受陰。云何為五？色受陰，受、想、行、識受陰。若諸沙門、婆羅門見有我者，一切皆於此五受陰見我。諸沙門、婆羅門見色是我，色異我，我在色，色在我；見受、想、行、識是我，識異我，我在識，識在我。愚癡無聞凡夫以無明故，見色是我、異我、相在，言我真實不捨；以不捨故，諸根增長；諸根長已，增諸觸；六觸入處所觸故，愚癡無聞凡夫起苦樂覺，從觸入處起。何等為六？謂眼觸入處，耳、鼻、舌、身、意觸入處。
「如是，比丘！有意界、法界、無明界，愚癡無聞凡夫無明觸故，起有覺、無覺、有無覺、我勝覺、我等覺、我卑覺、我知我見覺。如是知、如是見覺，皆由六觸入故。多聞聖弟子於此六觸入處，舍離無明而生明，不生有覺、無覺、有無覺、勝覺、等覺、卑覺、我知我見覺
現代漢語譯本：如實地知道實情，不產生喜愛、讚歎、執著，不以『我』或『我的』來執取；因為不執取，那色如果變化、如果不同，心也不會隨之變化；心不隨之變化，心就不會被繫縛、攝受而安住；不被攝受而安住，心就不會恐懼、障礙、顧慮，因為不生起執著。受、想、行、識也是如此。這叫做不生起不繫縛。 佛說完這部經后，眾比丘聽了佛的教誨，歡喜地奉行。 （四五） 我聽到的是這樣的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有五種受陰。哪五種呢？色受陰，受、想、行、識受陰。如果沙門、婆羅門認為有『我』，一切都是在這五種受陰中認為有『我』。沙門、婆羅門認為色是『我』，色與『我』不同，『我』在色中，色在『我』中；認為受、想、行、識是『我』，識與『我』不同，『我』在識中，識在『我』中。愚癡無知的凡夫因為無明，認為色是『我』、與『我』不同、與『我』相在，說『我』真實不捨棄；因為不捨棄，諸根增長；諸根增長后，增加各種觸；因為六觸入處所觸，愚癡無知的凡夫產生苦樂的感覺，從觸入處產生。哪六種呢？就是眼觸入處，耳、鼻、舌、身、意觸入處。 『比丘們！就是這樣，有意界、法界、無明界，愚癡無知的凡夫因為無明觸，產生有覺、無覺、有無覺、我勝覺、我等覺、我卑覺、我知我見覺。像這樣知道、像這樣見到的感覺，都是因為六觸入的緣故。多聞的聖弟子在這六觸入處，舍離無明而生起智慧，不產生有覺、無覺、有無覺、勝覺、等覺、卑覺、我知我見覺。』
English version: Knowing the truth as it is, one does not generate fondness, praise, or attachment, and does not grasp with 'I' or 'mine'; because of not grasping, if that form changes or becomes different, the mind does not change with it; because the mind does not change with it, the mind is not bound, taken in, and settled; because it is not taken in and settled, the mind does not fear, obstruct, or worry, because it does not arise with attachment. Feeling, perception, mental formations, and consciousness are also like this. This is called not arising and not being bound. After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (45) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the monks: 'There are five aggregates of clinging. What are the five? The aggregate of form, the aggregates of feeling, perception, mental formations, and consciousness. If any ascetics or Brahmins see a 'self', all of them see a 'self' in these five aggregates of clinging. The ascetics and Brahmins see form as 'self', form as different from 'self', 'self' in form, form in 'self'; they see feeling, perception, mental formations, and consciousness as 'self', consciousness as different from 'self', 'self' in consciousness, consciousness in 'self'. Ignorant and unlearned ordinary people, because of ignorance, see form as 'self', different from 'self', existing in relation to 'self', saying that 'self' is real and not to be abandoned; because of not abandoning, the sense faculties grow; after the sense faculties grow, they increase various contacts; because of the contact of the six sense bases, ignorant and unlearned ordinary people generate feelings of pleasure and pain, arising from the contact bases. What are the six? They are the eye contact base, the ear, nose, tongue, body, and mind contact bases. 'Thus, monks! There are the mind realm, the dharma realm, and the ignorance realm. Because of the contact of ignorance, ignorant and unlearned ordinary people generate the feeling of existence, non-existence, existence and non-existence, the feeling of 'I am superior', 'I am equal', 'I am inferior', and 'I know and see myself'. Such knowing and seeing feelings all arise because of the six contact bases. The learned noble disciple, in these six contact bases, abandons ignorance and generates wisdom, and does not generate the feeling of existence, non-existence, existence and non-existence, superiority, equality, inferiority, or 'I know and see myself.'
如是知、如是見已，先所起無明觸滅，后明觸覺起。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五受陰。云何為五？色、受、想、行、識受陰。若沙門、婆羅門以宿命智自識種種宿命，已識、當識、今識，皆於此五受陰；已識、當識、今識，我過去所經。如是色、如是受、如是想、如是行、如是識。若可閡可分，是名色受陰。指所閡，若手、若石、若杖、若刀、若冷、若暖、若渴、若饑、若蚊、虻、諸毒蟲、風、雨觸，是名觸閡，是故閡是色受陰。復以此色受陰無常、苦、變易。諸覺相是受受陰，何所覺？覺苦、覺樂、覺不苦不樂，是故名覺相是受受陰。復以此受受陰是無常、苦、變易。諸想是想受陰，何所想？少想、多想、無量想、都無所有作無所有想，是故名想受陰。復以此想受陰是無常、苦、變易法。為作相是行受陰，何所為作？於色為作，于受、想、行、識為作，是故為作相是行受陰。復以此行受陰是無常、苦、變易法。別知相是識受陰，何所識？識色，識聲、香、味、觸、法，是故名識受陰。復以此識受陰是無常、苦、變易法。
「諸比丘！彼多聞聖弟子於此色受陰作如是學：『我今為現在色所食，過去世已曾為彼色所食，如今現在。』復作是念：『我今為現在色所食，我若復樂著未來色者，當復為彼色所食，如今現在。』作如是知已，不顧過去色，不樂著未來色，于現在色生厭、離欲、滅患、向滅
現代漢語譯本：如此知曉、如此觀察之後，先前產生的無明之觸滅盡，之後明智的觸覺生起。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （四六） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有五種受陰。哪五種呢？色、受、想、行、識受陰。如果沙門、婆羅門以宿命智回憶起種種宿命，已經知道、將要知道、現在知道的，都與這五種受陰有關；已經知道、將要知道、現在知道的，都是我過去所經歷的。如是色、如是受、如是想、如是行、如是識。凡是可阻礙、可分割的，稱為色受陰。所指的阻礙，如手、石頭、棍棒、刀、冷、暖、渴、饑、蚊子、虻蟲、各種毒蟲、風、雨的觸感，這稱為觸礙，因此阻礙是色受陰。而且這色受陰是無常、苦、變易的。各種感覺的相是受受陰，感覺什麼呢？感覺苦、感覺樂、感覺不苦不樂，因此稱為感覺的相是受受陰。而且這受受陰是無常、苦、變易的。各種想是想受陰，想什麼呢？少想、多想、無量想、完全沒有而作無所有想，因此稱為想受陰。而且這想受陰是無常、苦、變易的法。作為行為的相是行受陰，作為什麼行為呢？對於色、受、想、行、識的行為，因此作為行為的相是行受陰。而且這行受陰是無常、苦、變易的法。分別認知的相是識受陰，認知什麼呢？認知色、聲、香、味、觸、法，因此稱為識受陰。而且這識受陰是無常、苦、變易的法。』 『諸比丘！那些多聞的聖弟子對於這色受陰這樣學習：『我現在被現在的色所束縛，過去世也曾被那色所束縛，如今現在也是如此。』又這樣想：『我現在被現在的色所束縛，如果我再貪戀未來的色，將來還會被那色所束縛，如今現在也是如此。』如此知曉之後，不留戀過去的色，不貪戀未來的色，對於現在的色生起厭惡、離欲、滅除煩惱、趨向滅盡。
English version: Having known thus, having seen thus, the ignorance-contact that arose earlier ceases, and later, the contact of wisdom arises. Having spoken this discourse, the Buddha, the monks rejoiced in what the Buddha had said and practiced accordingly. (46) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks: 'There are five aggregates of clinging. What are the five? The aggregates of clinging to form, feeling, perception, mental formations, and consciousness. If a recluse or a Brahmin, through knowledge of past lives, recalls various past lives, what has been known, what will be known, and what is now known, all relate to these five aggregates of clinging; what has been known, what will be known, and what is now known, are what I have experienced in the past. Such was the form, such was the feeling, such was the perception, such were the mental formations, such was the consciousness. Whatever is obstructive and divisible is called the form aggregate of clinging. What is referred to as obstructive, such as hand, stone, stick, knife, cold, warmth, thirst, hunger, mosquitoes, gadflies, various poisonous insects, wind, and rain, these are called obstructive contacts, therefore obstruction is the form aggregate of clinging. Moreover, this form aggregate of clinging is impermanent, suffering, and subject to change. The various aspects of feeling are the feeling aggregate of clinging. What is felt? Feeling of pain, feeling of pleasure, feeling of neither pain nor pleasure, therefore the aspect of feeling is called the feeling aggregate of clinging. Moreover, this feeling aggregate of clinging is impermanent, suffering, and subject to change. The various perceptions are the perception aggregate of clinging. What is perceived? Little perception, much perception, immeasurable perception, and the perception of nothingness, therefore it is called the perception aggregate of clinging. Moreover, this perception aggregate of clinging is impermanent, suffering, and subject to change. The aspect of action is the mental formations aggregate of clinging. What action? Action towards form, feeling, perception, mental formations, and consciousness, therefore the aspect of action is the mental formations aggregate of clinging. Moreover, this mental formations aggregate of clinging is impermanent, suffering, and subject to change. The aspect of distinguishing is the consciousness aggregate of clinging. What is distinguished? Distinguishing form, sound, smell, taste, touch, and mental objects, therefore it is called the consciousness aggregate of clinging. Moreover, this consciousness aggregate of clinging is impermanent, suffering, and subject to change.' 'Monks, a well-instructed noble disciple learns about this form aggregate of clinging thus: 『I am now consumed by present form, and in past lives I was also consumed by that form, as it is now.』 And he thinks thus: 『I am now consumed by present form, and if I were to crave future form, I would again be consumed by that form, as it is now.』 Having known thus, he does not dwell on past form, does not crave future form, and towards present form, he develops aversion, dispassion, cessation of suffering, and inclines towards cessation.'
。多聞聖弟子於此受、想、行、識受陰學：『我今現在為現在識所食，於過去世已曾為識所食，如今現在。我今已為現在識所食，若復樂著未來識者，亦當復為彼識所食，如今現在。』如是知已，不顧過去識，不樂未來識，于現在識生厭、離欲、滅患、向滅，滅而不增，退而不進，滅而不起，舍而不取。
「於何滅而不增？色滅而不增，受、想、行、識滅而不增。於何退而不進？色退而不進，受、想、行、識退而不進。於何滅而不起？色滅而不起，受、想、行、識滅而不起。於何舍而不取？色舍而不取，受、想、行、識舍而不取。
「滅而不增，寂滅而住；退而不進，寂退而住；滅而不起，寂滅而住；舍而不取，不生繫著；不繫著已，自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經時，眾多比丘不起諸漏，心得解脫。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
我、卑下、種子 封滯、五轉、七 二繫著及覺 三世陰世食
（四七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「信心善男子應作是念：『我應隨順法，我當於色多修厭離住，于受、想、行、識多修厭離住。』信心善男子即於色多修厭離住。于受、想、行、識多修厭離住，故於色得厭，于受、想、行、識得厭。厭已，離欲、解脫，解脫知見：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：
多聞的聖弟子在受、想、行、識這受陰方面學習：『我現在正被現在的識所吞噬，過去世也曾被識所吞噬，就像現在一樣。我現在已經被現在的識所吞噬，如果還貪戀未來的識，也將會像現在一樣被它吞噬。』這樣認識之後，就不再留戀過去的識，不貪求未來的識，對於現在的識產生厭惡、離欲、滅除煩惱、趨向寂滅，滅除而不增長，退卻而不前進，滅除而不生起，捨棄而不執取。 『在什麼方面滅除而不增長呢？在色滅除而不增長，在受、想、行、識滅除而不增長。在什麼方面退卻而不前進呢？在色退卻而不前進，在受、想、行、識退卻而不前進。在什麼方面滅除而不生起呢？在色滅除而不生起，在受、想、行、識滅除而不生起。在什麼方面捨棄而不執取呢？在色捨棄而不執取，在受、想、行、識捨棄而不執取。』 『滅除而不增長，安住于寂滅；退卻而不前進，安住于寂退；滅除而不生起，安住于寂滅；捨棄而不執取，不產生繫縛執著；不繫縛執著之後，就自覺證得涅槃：『我的生死已經終結，清凈的修行已經建立，該做的已經完成，自己知道不再有後世的生命。』 佛陀宣說此經時，許多比丘不再有煩惱，心得到解脫。 佛陀說完此經后，眾比丘聽聞佛陀所說，歡喜地奉行。 我、卑下、種子，封滯、五轉、七，二繫著及覺，三世陰世食。 （四七） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有信心的善男子應當這樣想：『我應當隨順佛法，我應當在色方面多修習厭離，在受、想、行、識方面多修習厭離。』有信心的善男子就在色方面多修習厭離，在受、想、行、識方面多修習厭離，因此對色產生厭惡，對受、想、行、識產生厭惡。厭惡之後，就離欲、解脫，解脫後生起知見：『我的生死已經終結，清凈的修行已經建立，該做的已經完成，自己知道不再有後世的生命。』 佛陀說完此經后，眾比丘聽聞佛陀所說，歡喜地奉行。
English version:
A well-taught noble disciple learns about the aggregates of feeling, perception, mental formations, and consciousness: 'I am now being consumed by present consciousness, and in the past, I have been consumed by consciousness, just as I am now. I am now being consumed by present consciousness, and if I were to crave future consciousness, I would also be consumed by it, just as I am now.' Having understood this, one does not dwell on past consciousness, does not crave future consciousness, and develops aversion, dispassion, cessation of suffering, and a tendency towards cessation regarding present consciousness. One ceases without increasing, retreats without advancing, ceases without arising, and relinquishes without grasping. 'In what does one cease without increasing? In form, one ceases without increasing; in feeling, perception, mental formations, and consciousness, one ceases without increasing. In what does one retreat without advancing? In form, one retreats without advancing; in feeling, perception, mental formations, and consciousness, one retreats without advancing. In what does one cease without arising? In form, one ceases without arising; in feeling, perception, mental formations, and consciousness, one ceases without arising. In what does one relinquish without grasping? In form, one relinquishes without grasping; in feeling, perception, mental formations, and consciousness, one relinquishes without grasping.' 'Ceasing without increasing, one dwells in cessation; retreating without advancing, one dwells in retreat; ceasing without arising, one dwells in cessation; relinquishing without grasping, one does not generate attachment; having no attachment, one realizes Nirvana: 'My birth is exhausted, the holy life is established, what had to be done is done, and I know that there will be no further existence.' When the Buddha spoke this discourse, many monks were freed from defilements, and their minds were liberated. After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly. I, humble, seed, blocked, five turns, seven, two attachments and awareness, three worlds, aggregates, world, food. (47) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks: 'A faithful man should think thus: 'I should follow the Dharma, I should cultivate aversion towards form, and I should cultivate aversion towards feeling, perception, mental formations, and consciousness.' A faithful man cultivates aversion towards form, and cultivates aversion towards feeling, perception, mental formations, and consciousness. Therefore, he becomes averse to form, and becomes averse to feeling, perception, mental formations, and consciousness. Having become averse, he is dispassionate, liberated, and has the knowledge of liberation: 'My birth is exhausted, the holy life is established, what had to be done is done, and I know that there will be no further existence.' After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly.
。
（四八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「信心善男子正信非家出家，自念：『我應隨順法，於色當多修厭住，于受、想、行、識多修厭住。』信心善男子正信非家出家，於色多修厭住，于受、想、行、識多修厭住已，於色得離，于受、想、行、識得離。我說是等，悉離一切生、老、病、死、憂、悲、惱、苦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告尊者阿難曰：「若信心長者、長者子來問汝言：『於何等法知其生滅？』汝當云何答乎？」
阿難白佛：「世尊！若有長者、長者子來問我者，我當答言：『知色是生滅法，知受、想、行、識是生滅法。』世尊！若長者、長者子如是問者，我當如是答。」
佛告阿難：「善哉！善哉！應如是答。所以者何？色是生滅法，受、想、行、識是生滅法。知色是生滅法者，名為知色；知受、想、行、識是生滅法者，名為知識。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 （四八） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『有信心的善男子，以真正的信仰捨棄家庭出家，自己應當這樣想：』我應當順應佛法，對於色應當多修習厭離，對於受、想、行、識也應當多修習厭離。』有信心的善男子，以真正的信仰捨棄家庭出家，對於色多修習厭離，對於受、想、行、識多修習厭離之後，就能從色中解脫，從受、想、行、識中解脫。我所說的這些人，都脫離了一切生、老、病、死、憂、悲、惱、苦。』 佛陀說完這部經后，各位比丘聽了佛陀所說，都歡喜地奉行。 （四九） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴尊者阿難說：『如果有信心的長者或者長者的兒子來問你：』對於什麼法知道它的生滅？』你應當如何回答呢？』 阿難稟告佛陀說：『世尊！如果有長者或者長者的兒子來問我，我應當回答說：』知道色是生滅之法，知道受、想、行、識是生滅之法。』世尊！如果長者或者長者的兒子這樣問，我應當這樣回答。』 佛陀告訴阿難說：『很好！很好！應當這樣回答。為什麼呢？因為色是生滅之法，受、想、行、識是生滅之法。知道色是生滅之法的人，就叫做知道色；知道受、想、行、識是生滅之法的人，就叫做知道識。』 佛陀說完這部經后，各位比丘聽了佛陀所說，都歡喜地奉行。 （五〇） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version (48) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. Then, the World-Honored One addressed the monks, saying: 'A good man of faith, having gone forth from home into homelessness with true faith, should think to himself: 'I should follow the Dharma, and cultivate detachment from form, and cultivate detachment from feeling, perception, mental formations, and consciousness.' A good man of faith, having gone forth from home into homelessness with true faith, having cultivated detachment from form, and having cultivated detachment from feeling, perception, mental formations, and consciousness, will be liberated from form, and liberated from feeling, perception, mental formations, and consciousness. I say that these are all liberated from all birth, aging, sickness, death, sorrow, lamentation, pain, and distress.' After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, joyfully practiced it. (49) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. Then, the World-Honored One said to the Venerable Ananda: 'If a householder or a householder's son of faith were to come and ask you: 'Regarding what dharmas is it known that they arise and cease?' How would you answer?' Ananda said to the Buddha: 'World-Honored One! If a householder or a householder's son were to come and ask me, I would answer: 'It is known that form is a dharma of arising and ceasing, and it is known that feeling, perception, mental formations, and consciousness are dharmas of arising and ceasing.' World-Honored One! If a householder or a householder's son were to ask in this way, I would answer in this way.' The Buddha said to Ananda: 'Excellent! Excellent! You should answer in this way. Why is that? Because form is a dharma of arising and ceasing, and feeling, perception, mental formations, and consciousness are dharmas of arising and ceasing. One who knows that form is a dharma of arising and ceasing is called one who knows form; one who knows that feeling, perception, mental formations, and consciousness are dharmas of arising and ceasing is called one who knows consciousness.' After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, joyfully practiced it. (50) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti.
。
爾時，世尊告尊者阿難曰：「若有諸外道出家來問汝言：『阿難！世尊何故教人修諸梵行？』如是問者，云何答乎？」
阿難白佛：「世尊！若外道出家來問我言：『阿難！世尊何故教人修諸梵行？』者，我當答言：『為於色修厭、離欲、滅盡、解脫、不生故，世尊教人修諸梵行；為于受、想、行、識，修厭、離欲、滅盡、解脫、不生故，教人修諸梵行。』世尊！若有外道出家作如是問者，我當作如是答。」
佛告阿難：「善哉！善哉！應如是答。所以者何？我實為於色修厭、離欲、滅盡、解脫、不生故，教人修諸梵行；于受、想、行、識，修厭、離欲、滅盡、解脫、不生故，教人修諸梵行。」
佛說此經已，尊者阿難聞佛所說，歡喜奉行。
（五一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今為汝說壞、不壞法。諦聽，善思，當爲汝說。諸比丘！色是壞法，彼色滅涅槃是不壞法；受、想、行、識是壞法，彼識滅涅槃是不壞法。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五二）
郁低迦修多羅，如增一阿含經四法中說。
（五三）
如是我聞：
一時，佛在拘薩羅國人間遊行，于薩羅聚落村北申恕林中住。
爾時，聚落主大姓婆羅門聞沙門釋種子，于釋迦大姓，剃除鬚髮，著袈裟衣，正信非家，出家學道，成無上等正覺，於此拘薩羅國人間遊行，到婆羅聚落村北申恕林中住
現代漢語譯本： 當時，世尊告訴尊者阿難說：『如果有外道出家人來問你：『阿難！世尊為什麼教人修行梵行？』如果這樣問，你該如何回答呢？』 阿難稟告佛說：『世尊！如果有外道出家人來問我：『阿難！世尊為什麼教人修行梵行？』，我應當回答說：『爲了對色產生厭惡、離欲、滅盡、解脫、不生，世尊才教人修行梵行；爲了對受、想、行、識產生厭惡、離欲、滅盡、解脫、不生，才教人修行梵行。』世尊！如果有外道出家人這樣問，我應當這樣回答。』 佛告訴阿難說：『很好！很好！應該這樣回答。為什麼呢？我確實是爲了對色產生厭惡、離欲、滅盡、解脫、不生，才教人修行梵行；對受、想、行、識產生厭惡、離欲、滅盡、解脫、不生，才教人修行梵行。』 佛說完這部經后，尊者阿難聽了佛所說，歡喜地奉行。
（五一） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我現在為你們說壞法和不壞法。仔細聽，好好思考，我將為你們解說。諸位比丘！色是壞法，色滅的涅槃是不壞法；受、想、行、識是壞法，識滅的涅槃是不壞法。』 佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。
（五二） 郁低迦修多羅，如同《增一阿含經》四法中所說。
（五三） 我是這樣聽說的： 一時，佛在拘薩羅國人間游化，住在薩羅聚落村北的申恕林中。 當時，聚落主大姓婆羅門聽說沙門釋迦族的後裔，屬於釋迦大姓，剃除鬚髮，穿著袈裟，以正信離開家庭，出家學道，成就無上等正覺，在拘薩羅國人間游化，來到婆羅聚落村北的申恕林中居住。
English version: At that time, the World Honored One said to Venerable Ananda: 'If any ascetics from other sects come and ask you, 'Ananda! Why does the World Honored One teach people to practice the Brahma-faring?' If they ask this, how should you answer?' Ananda reported to the Buddha: 'World Honored One! If ascetics from other sects come and ask me, 'Ananda! Why does the World Honored One teach people to practice the Brahma-faring?', I should answer, 'It is because of cultivating aversion, detachment, cessation, liberation, and non-arising towards form that the World Honored One teaches people to practice the Brahma-faring; it is because of cultivating aversion, detachment, cessation, liberation, and non-arising towards feeling, perception, mental formations, and consciousness that he teaches people to practice the Brahma-faring.' World Honored One! If ascetics from other sects ask this, I should answer in this way.' The Buddha said to Ananda: 'Excellent! Excellent! You should answer in this way. Why is that? It is indeed because of cultivating aversion, detachment, cessation, liberation, and non-arising towards form that I teach people to practice the Brahma-faring; it is because of cultivating aversion, detachment, cessation, liberation, and non-arising towards feeling, perception, mental formations, and consciousness that I teach people to practice the Brahma-faring.' After the Buddha finished speaking this sutra, Venerable Ananda, having heard what the Buddha said, joyfully practiced it.
(51) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'I will now explain to you the laws of decay and non-decay. Listen carefully, think well, and I will explain it to you. Monks! Form is a law of decay, and the Nirvana of the cessation of form is a law of non-decay; feeling, perception, mental formations, and consciousness are laws of decay, and the Nirvana of the cessation of consciousness is a law of non-decay.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(52) The Uktika Sutra is as described in the four laws of the Ekottara Agama Sutra.
(53) Thus have I heard: At one time, the Buddha was wandering in the Kosala country, staying in the Shenshu Grove north of the village of Salara. At that time, the village chief, a Brahmin of a great clan, heard that the ascetic of the Shakya clan, belonging to the great Shakya clan, had shaved his head and beard, donned the monastic robe, left his home with true faith, and gone forth to study the Way, achieving unsurpassed perfect enlightenment, and was wandering in the Kosala country, staying in the Shenshu Grove north of the village of Baro.
。又彼沙門瞿曇如是色貌名稱，真實功德，天、人讚嘆，聞於八方，為如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊，于諸世間、諸天、魔、梵沙門、婆羅門中，大智慧自證知：「我生已盡，梵行已立，所作已作，自知不受後有。」為世說法，初、中、后善，善義、善味，純一滿凈，梵行清白，演說妙法。善哉應見！善哉應往！善應敬事！作是念已，即便嚴駕，多將翼從，執持金瓶、杖枝、傘蓋，往詣佛所，恭敬奉事。到于林口，下車步進，至世尊所，問訊安不，卻坐一面，白世尊曰：「沙門瞿曇！何論何說？」
佛告婆羅門：「我論因、說因。」
又白佛言：「云何論因？云何說因？」
佛告婆羅門：「有因有緣集世間，有因有緣世間集；有因有緣滅世間，有因有緣世間滅。」
婆羅門白佛言：「世尊！云何為有因有緣集世間，有因有緣世間集？」
佛告婆羅門：「愚癡無聞凡夫色集、色滅、色味、色患、色離，不如實知。不如實知故，愛樂於色，讚歎於色，染著心住；彼於色愛樂故取，取緣有，有緣生，生緣老、死、憂、悲、惱、苦，是則大苦聚集。受、想、行、識亦復如是。婆羅門！是名有因有緣集世間，有因有緣世間集。」
婆羅門白佛言：「云何為有因有緣滅世間，有因有緣世間滅？」
佛告婆羅門：「多聞聖弟子於色集、色滅、色味、色患、色離如實知。如實知已，于彼色不愛樂、不讚嘆、不染著、不留住
現代漢語譯本：又聽說那位沙門瞿曇，他的容貌、名聲、真實的功德，受到天人和八方讚歎，被稱為如來、應供、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。他在世間、諸天、魔、梵、沙門、婆羅門中，以大智慧親自證悟：『我已斷絕生死，清凈的修行已經完成，該做的都已做完，自己知道不再有來世。』他為世人說法，初善、中善、后善，意義深遠，味道純正，圓滿清凈，梵行清白，宣說微妙的佛法。真是太好了，應該去見他！應該去拜訪他！應該恭敬地侍奉他！』這樣想著，他立刻準備好車駕，帶著許多隨從，拿著金瓶、手杖、傘蓋，前往佛陀所在的地方，恭敬地侍奉。到了林子入口，下車步行，來到世尊面前，問候平安，然後坐在一旁，對世尊說：『沙門瞿曇，您講的是什麼道理？您說的是什麼內容？』 佛陀告訴婆羅門：『我講的是因，說的是因。』 婆羅門又問佛陀：『什麼是講因？什麼是說因？』 佛陀告訴婆羅門：『有因有緣，世間才會聚集；有因有緣，世間才會產生；有因有緣，世間才會滅亡；有因有緣，世間才會消散。』 婆羅門問佛陀：『世尊，什麼是有因有緣，世間才會聚集？什麼是有因有緣，世間才會產生？』 佛陀告訴婆羅門：『愚癡無知的凡夫，對於色的產生、色的滅亡、色的滋味、色的過患、色的離散，不能如實地瞭解。因為不能如實瞭解，所以貪愛色，讚歎色，執著於色；因為貪愛色，所以產生執取，執取導致存在，存在導致出生，出生導致衰老、死亡、憂愁、悲傷、痛苦，這就是大苦的聚集。受、想、行、識也是如此。婆羅門，這就是有因有緣，世間才會聚集；有因有緣，世間才會產生。』 婆羅門問佛陀：『什麼是有因有緣，世間才會滅亡？什麼是有因有緣，世間才會消散？』 佛陀告訴婆羅門：『多聞的聖弟子，對於色的產生、色的滅亡、色的滋味、色的過患、色的離散，能夠如實地瞭解。如實瞭解之後，對於色不再貪愛，不再讚歎，不再執著，不再留戀。
English version: Moreover, it was heard that the ascetic Gautama, with such appearance, name, and true virtues, praised by gods and humans in all directions, was known as the Tathagata, the Arhat, the Fully Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer of Those Who Can Be Trained, the Teacher of Gods and Humans, the Buddha, the World-Honored One. Among all the worlds, gods, demons, Brahmas, ascetics, and Brahmins, with great wisdom, he had personally realized: 'My birth is exhausted, the holy life is established, what had to be done is done, I know that I will not have another existence.' He teaches the Dharma to the world, good in the beginning, good in the middle, and good in the end, with profound meaning and pure taste, complete and pure, with a pure holy life, expounding the wonderful Dharma. How excellent! It is right to see him! It is right to visit him! It is right to respectfully serve him!' Thinking this, he immediately prepared his carriage, took many attendants, holding golden vases, staffs, and parasols, and went to where the Buddha was, to respectfully serve him. Arriving at the entrance of the grove, he got out of the carriage and walked to where the World-Honored One was, inquired about his well-being, and sat down to one side, saying to the World-Honored One: 'Ascetic Gautama, what do you discuss? What do you speak about?' The Buddha told the Brahmin: 'I discuss cause, I speak of cause.' The Brahmin then asked the Buddha: 'What is discussing cause? What is speaking of cause?' The Buddha told the Brahmin: 'With cause and condition, the world gathers; with cause and condition, the world arises; with cause and condition, the world ceases; with cause and condition, the world dissolves.' The Brahmin asked the Buddha: 'World-Honored One, what is it that with cause and condition, the world gathers? What is it that with cause and condition, the world arises?' The Buddha told the Brahmin: 'The foolish, ignorant ordinary person does not truly know the arising of form, the cessation of form, the taste of form, the danger of form, and the escape from form. Because they do not truly know, they crave form, praise form, and cling to form; because they crave form, they grasp, grasping leads to existence, existence leads to birth, birth leads to old age, death, sorrow, grief, and suffering, and this is the gathering of great suffering. The same is true for feeling, perception, mental formations, and consciousness. Brahmin, this is what is meant by with cause and condition, the world gathers; with cause and condition, the world arises.' The Brahmin asked the Buddha: 'What is it that with cause and condition, the world ceases? What is it that with cause and condition, the world dissolves?' The Buddha told the Brahmin: 'The well-learned noble disciple truly knows the arising of form, the cessation of form, the taste of form, the danger of form, and the escape from form. Having truly known this, they no longer crave form, no longer praise form, no longer cling to form, and no longer dwell on form.'
。不愛樂、不留住故，色愛則滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、死、憂、悲、惱、苦滅。受、想、行、識亦復如是。婆羅門！是名有因有緣滅世間，是名有因有緣世間滅。婆羅門！是名論因，是名說因。」
婆羅門白佛言：「瞿曇！如是論因，如是說因。世間多事，今請辭還。」
佛告婆羅門：「宜知是時！」
佛說此經已，諸婆羅門聞佛所說，歡喜隨喜，禮足而去。
（五四）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
彼時，毗迦多魯迦聚落有婆羅門來詣佛所，恭敬問訊，卻坐一面，白佛言：「瞿曇！我有年少弟子，知天文、族姓，為諸大眾占相吉兇，言有必有，言無必無，言成必成，言壞必壞。瞿曇！于意云何？」
佛告婆羅門：「且置汝年少弟子知天文、族姓。我今問汝，隨汝意答
現代漢語譯本：不執著于喜愛，不留戀過去，對色慾的愛就會消滅；愛消滅，執取就會消滅；執取消滅，存在就會消滅；存在消滅，出生就會消滅；出生消滅，衰老、死亡、憂愁、悲傷、煩惱、痛苦就會消滅。感受、思想、行為、意識也是如此。婆羅門！這叫做有因有緣的世間滅，這叫做有因有緣的世間消滅。婆羅門！這叫做論述原因，這叫做說明原因。 婆羅門對佛說：『瞿曇！您說的原因論述得很好，說明得也很清楚。世間俗事繁多，現在請允許我告辭回去。』 佛告訴婆羅門：『您應該知道什麼時候該離開！』 佛說完這部經后，眾婆羅門聽了佛的教誨，歡喜讚歎，行禮后離去。 （五四） 如是我聞： 一時，佛住在波羅奈國仙人居住的鹿野苑中。 當時，毗迦多魯迦村落有一位婆羅門來到佛陀所在的地方，恭敬地問候，然後坐在一旁，對佛說：『瞿曇！我有一個年輕的弟子，他精通天文、族譜，為大眾占卜吉兇，說有就一定有，說無就一定無，說成就會成，說壞就會壞。瞿曇！您認為怎麼樣？』 佛告訴婆羅門：『先放下你年輕弟子精通天文、族譜的事情。我現在問你，你根據自己的想法回答。』
English version: Not loving, not dwelling on the past, the love of form will cease; when love ceases, grasping ceases; when grasping ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age, death, sorrow, grief, distress, and suffering cease. Feeling, thought, action, and consciousness are also like this. Brahmin! This is called the cessation of the world with cause and condition, this is called the extinction of the world with cause and condition. Brahmin! This is called discussing the cause, this is called explaining the cause. The Brahmin said to the Buddha, 'Gautama! Your discussion of the cause is very good, and your explanation is very clear. There are many worldly affairs, now please allow me to take my leave and return.' The Buddha told the Brahmin, 'You should know when it is time to leave!' After the Buddha finished speaking this sutra, the Brahmins who heard the Buddha's teachings rejoiced and praised, then bowed and departed. (54) Thus have I heard: At one time, the Buddha was staying in the Deer Park at the hermitage of the ascetics in the country of Varanasi. At that time, a Brahmin from the village of Vikataruka came to where the Buddha was, respectfully greeted him, and sat down to one side, saying to the Buddha, 'Gautama! I have a young disciple who is proficient in astronomy and genealogy, and who divines good and bad omens for the public, saying that if something exists, it will certainly exist, if something does not exist, it will certainly not exist, if something will succeed, it will certainly succeed, if something will fail, it will certainly fail. Gautama! What do you think?' The Buddha told the Brahmin, 'Let's put aside the matter of your young disciple being proficient in astronomy and genealogy. I will ask you now, answer according to your own thoughts.'
。婆羅門！于意云何？色本無種耶？」
答曰：「如是，世尊！」
「受、想、行、識本無種耶？」
答曰：「如是，世尊！」
佛告婆羅門：「汝言我年少弟子知天文、族姓，為諸大眾作如是說，言有必有，言無必無，知見非不實耶？」
婆羅門白佛：「如是，世尊！」
佛告婆羅門：「于意云何？頗有色常住百歲耶？為異生、異滅耶？受、想、行、識常住百歲耶？異生、異滅耶？」
答曰：「如是，世尊！」
佛告婆羅門：「于意云何？汝年少弟子知天文、族姓，為大眾說，成者不壞，知見非不異耶？」
答曰：「如是，世尊！」
佛告婆羅門：「于意云何？此法彼法，此說彼說，何者為勝？」
婆羅門白佛言：「世尊！此如法說，如佛所說顯現開發。譬如有人溺水能救，獲囚能救，迷方示路，闇惠明燈。世尊今日善說勝法，亦復如是顯現開發。」
佛說此經已，毗迦多魯迦婆羅門聞佛所說，歡喜隨喜，即從坐起，禮足而去。
（五五）
如是我聞：
一時，佛在波羅㮈國仙人住處鹿野苑中。
爾時，世尊告諸比丘：「我今當說陰及受陰。云何為陰？若所有諸色，若過去、若未來、若現在，若內，若外，若粗、若細，若好、若丑，若遠、若近，彼一切總說色陰。隨諸所有受、想、行、識亦復如是。彼一切總說受、想、行、識陰，是名為陰
『婆羅門，你認為如何？色法本身是沒有根源的嗎？』 回答說：『是的，世尊！』 『受、想、行、識本身是沒有根源的嗎？』 回答說：『是的，世尊！』 佛告訴婆羅門：『你說你年輕的弟子懂得天文、族姓，為大眾這樣宣說，說有就一定有，說無就一定無，他們的見解不是不真實的嗎？』 婆羅門對佛說：『是的，世尊！』 佛告訴婆羅門：『你認為如何？色法有可能常住百年嗎？還是會生滅變化？受、想、行、識有可能常住百年嗎？還是會生滅變化？』 回答說：『是的，世尊！』 佛告訴婆羅門：『你認為如何？你年輕的弟子懂得天文、族姓，為大眾宣說，說成形的東西不會壞滅，他們的見解不是不真實的嗎？』 回答說：『是的，世尊！』 佛告訴婆羅門：『你認為如何？這種說法和那種說法，這種見解和那種見解，哪一種更為殊勝？』 婆羅門對佛說：『世尊！這種說法是如法的，就像佛所說的，能夠顯現和開發智慧。譬如有人溺水能夠被救起，被囚禁的人能夠被解救，迷路的人能夠被指引方向，黑暗中能夠被給予光明。世尊今天善說殊勝的佛法，也是這樣顯現和開發智慧。』 佛說完這部經后，毗迦多魯迦婆羅門聽聞佛所說，歡喜隨喜，立即從座位上起身，禮拜佛足后離去。 （五五） 我是這樣聽說的： 一時，佛陀在波羅奈國的仙人居住的鹿野苑中。 當時，世尊告訴眾比丘：『我現在要說陰和受陰。什麼是陰呢？凡是所有的色法，無論是過去、未來還是現在，無論是內在的還是外在的，無論是粗糙的還是細微的，無論是美好的還是醜陋的，無論是遙遠的還是臨近的，這一切都總稱為色陰。所有受、想、行、識也是如此。這一切都總稱為受、想、行、識陰，這就是所謂的陰。』
'Brahmin, what do you think? Is form inherently without a source?' He replied, 'Yes, Venerable Sir!' 'Are feeling, perception, mental formations, and consciousness inherently without a source?' He replied, 'Yes, Venerable Sir!' The Buddha said to the Brahmin, 'You say that your young disciples know astronomy and lineage, and they proclaim to the assembly, saying that if something exists, it must exist, and if something does not exist, it must not exist. Are their views not untrue?' The Brahmin said to the Buddha, 'Yes, Venerable Sir!' The Buddha said to the Brahmin, 'What do you think? Is it possible for form to remain constant for a hundred years? Or does it arise and cease? Is it possible for feeling, perception, mental formations, and consciousness to remain constant for a hundred years? Or do they arise and cease?' He replied, 'Yes, Venerable Sir!' The Buddha said to the Brahmin, 'What do you think? Your young disciples know astronomy and lineage, and they proclaim to the assembly that what is formed will not decay. Are their views not untrue?' He replied, 'Yes, Venerable Sir!' The Buddha said to the Brahmin, 'What do you think? Between this teaching and that teaching, this view and that view, which is superior?' The Brahmin said to the Buddha, 'Venerable Sir! This teaching is in accordance with the Dharma, just as the Buddha has said, revealing and developing wisdom. It is like someone who is drowning being rescued, someone imprisoned being freed, someone lost being shown the way, and someone in darkness being given light. The Venerable Sir's excellent teaching of the Dharma today is also like this, revealing and developing wisdom.' After the Buddha finished speaking this discourse, the Brahmin Vikataruka, having heard what the Buddha said, rejoiced and was delighted. He immediately rose from his seat, bowed at the Buddha's feet, and departed. (55) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at Isipatana in Varanasi. At that time, the World-Honored One addressed the bhikkhus, 'I will now speak about the aggregates and the aggregate of feeling. What are the aggregates? All forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of these are collectively called the aggregate of form. All feelings, perceptions, mental formations, and consciousness are also like this. All of these are collectively called the aggregates of feeling, perception, mental formations, and consciousness. These are what are called the aggregates.'
。云何為受陰？若色是有漏、是取，若彼色過去、未來、現在，生貪慾、瞋恚、愚癡及餘種種上煩惱心法；受、想、行、識亦復如是，是名受陰。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五六）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
爾時，世尊告諸比丘：「我今當說有漏、無漏法。若色有漏、是取，彼色能生愛、恚；如是受、想、行、識，有漏、是取，彼識能生愛、恚，是名有漏法。云何無漏法？諸所有色無漏、非受，彼色若過去、未來、現在，彼色不生愛、恚；如是受、想、行、識，無漏、非受，彼識若過去、未來、現在，不生貪、恚，是名無漏法。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
二信、二阿難 壞法、郁低迦 婆羅及世間 陰、漏、無漏法
（五七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊著衣持缽，入舍衛城乞食，還持衣缽，不語眾，不告侍者，獨一無二，于西方國土人間遊行。
時，安陀林中有一比丘，遙見世尊不語眾，不告侍者，獨一無二。見已，進詣尊者阿難所，白阿難言：「尊者！當知世尊不語眾，不告侍者，獨一無二而出遊行。」
爾時，阿難語彼比丘：「若使世尊不語眾，不告侍者，獨一無二而出遊行，不應隨從。所以者何？今日世尊欲住寂滅滅少事故。」
爾時，世尊遊行北至半阇國波陀聚落，於人所守護林中，住一跋陀薩羅樹下
現代漢語譯本：什麼是受陰？如果色法是有漏的、是執取的，那麼這個色法，無論是過去、未來還是現在，都會產生貪慾、嗔恚、愚癡以及其他種種更強烈的煩惱心法；受、想、行、識也是如此，這就叫做受陰。 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （五六） 如是我聞： 一時，佛陀住在波羅奈國仙人居住的鹿野苑中。 那時，世尊告訴眾比丘：『我現在要說有漏法和無漏法。如果色法是有漏的、是執取的，那麼這個色法就能產生愛和嗔；同樣，受、想、行、識，如果是有漏的、是執取的，那麼這個識就能產生愛和嗔，這就叫做有漏法。什麼是無漏法呢？所有無漏的、非執取的色法，無論是過去、未來還是現在，都不會產生愛和嗔；同樣，受、想、行、識，如果是無漏的、非執取的，那麼這個識，無論是過去、未來還是現在，都不會產生貪和嗔，這就叫做無漏法。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 二信、二阿難 壞法、郁低迦 婆羅及世間 陰、漏、無漏法 （五七） 如是我聞： 一時，佛陀住在舍衛國祇樹給孤獨園。 那時，世尊穿好衣服，拿著缽，進入舍衛城乞食，回來后收好衣缽，沒有告訴大眾，也沒有告訴侍者，獨自一人前往西方國土的人間。 當時，安陀林中有一位比丘，遠遠地看見世尊沒有告訴大眾，也沒有告訴侍者，獨自一人離開。看見后，就去拜見尊者阿難，對阿難說：『尊者，您應該知道，世尊沒有告訴大眾，也沒有告訴侍者，獨自一人離開了。』 那時，阿難對比丘說：『如果世尊沒有告訴大眾，也沒有告訴侍者，獨自一人離開，我們不應該跟隨。為什麼呢？因為今天世尊想要安住于寂滅，減少事務。』 那時，世尊向北走到半阇國的波陀聚落，在人們守護的樹林中，住在一棵跋陀薩羅樹下。
English version: What is the feeling aggregate? If form is defiled and grasped, then that form, whether past, future, or present, gives rise to greed, hatred, delusion, and various other higher defilements of the mind; feeling, perception, mental formations, and consciousness are also the same, this is called the feeling aggregate. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (56) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at the Isipatana hermitage in the country of Varanasi. At that time, the World Honored One told the monks: 'I will now speak about defiled and undefiled dharmas. If form is defiled and grasped, that form can give rise to love and hatred; likewise, feeling, perception, mental formations, and consciousness, if they are defiled and grasped, that consciousness can give rise to love and hatred, this is called defiled dharma. What is undefiled dharma? All undefiled and ungrasped forms, whether past, future, or present, do not give rise to love and hatred; likewise, feeling, perception, mental formations, and consciousness, if they are undefiled and ungrasped, that consciousness, whether past, future, or present, does not give rise to greed and hatred, this is called undefiled dharma.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Two Faiths, Two Ananda, Corrupt Dharma, Utika, Brahmin and World, Aggregates, Defiled, Undefiled Dharmas (57) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove at Anathapindika's Park in Sravasti. At that time, the World Honored One, having put on his robes and taken his bowl, entered the city of Sravasti to beg for alms. After returning, he put away his robes and bowl, without speaking to the assembly, nor informing his attendant, alone and without a second, he went to the human realm in the western country. At that time, there was a monk in the Andha forest who saw from afar that the World Honored One had not spoken to the assembly, nor informed his attendant, and had left alone and without a second. Having seen this, he went to Venerable Ananda and said to Ananda: 'Venerable One, you should know that the World Honored One has left without speaking to the assembly, nor informing his attendant, alone and without a second.' At that time, Ananda said to that monk: 'If the World Honored One has left without speaking to the assembly, nor informing his attendant, alone and without a second, we should not follow. Why is that? Because today the World Honored One wishes to abide in tranquility and reduce his affairs.' At that time, the World Honored One went north to the village of Patha in the country of Panja, and in a forest protected by people, he stayed under a Bhadrasala tree.
。時有眾多比丘詣阿難所，語阿難言：「今聞世尊住在何所？」
阿難答曰：「我聞世尊北至半阇國波陀聚落，人所守護林中跋陀薩羅樹下。」
時，諸比丘語阿難曰：「尊者知我等不見世尊已久，若不憚勞者，可共往詣世尊？」哀愍故，阿難知時，默然而許。
爾時，尊者阿難與眾多比丘夜過晨朝，著衣持缽，入舍衛城乞食。乞食已，還精舍，舉臥具，持衣缽，出至西方人間遊行，北至半阇國波陀聚落人守護林中。時，尊者阿難與眾多比丘置衣缽，洗足已，詣世尊所，頭面禮足，於一面坐。
爾時，世尊為眾多比丘說法，示、教、利、喜。
爾時，座中有一比丘作是念：「云何知、云何見，疾得漏盡？」爾時，世尊知彼比丘心之所念，告諸比丘：「若有比丘於此座中作是念：『云何知、云何見，疾得漏盡？』者，我已說法言：『當善觀察諸陰，所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分。』我已說如是法，觀察諸陰。而今猶有善男子不勤欲作、不勤樂、不勤念、不勤信，而自慢惰，不能增進得盡諸漏。若復善男子於我所說法，觀察諸陰，勤欲、勤樂、勤念、勤信，彼能疾得盡諸漏。愚癡無聞凡夫於色見是我，若見我者，是名為行。彼行何因？何集？何生？何轉？無明觸生愛，緣愛起彼行。彼愛何因？何集？何生？何轉？彼愛受因、受集、受生、受轉。彼受何因？何集？何生？何轉？彼受觸因、觸集、觸生、觸轉。彼觸何因？何集？何生？何轉？謂彼觸六入處因、六入處集、六入處生、六入處轉
現代漢語譯本：當時，有很多比丘來到阿難那裡，問阿難說：『現在聽說世尊住在哪裡？』 阿難回答說：『我聽說世尊向北到了半阇國的波陀聚落，在人們守護的樹林中，跋陀薩羅樹下。』 當時，那些比丘對阿難說：『尊者，我們很久沒見到世尊了，如果不怕辛苦，可以一起去拜見世尊嗎？』因為憐憫他們，阿難知道時機成熟，就默許了。 那時，尊者阿難和眾多比丘在天亮后，穿好衣服，拿著缽，進入舍衛城乞食。乞食完畢，回到精舍，收拾好臥具，拿著衣缽，向西邊的人間出發，向北到了半阇國的波陀聚落，在人們守護的樹林中。當時，尊者阿難和眾多比丘放下衣缽，洗完腳，就去拜見世尊，頭面頂禮世尊的腳，然後在一旁坐下。 那時，世尊為眾多比丘說法，開示、教導、利益、使他們歡喜。 當時，座中有一位比丘這樣想：『怎樣知道、怎樣見到，才能快速地斷盡煩惱？』那時，世尊知道那位比丘心中所想，就告訴眾比丘：『如果這裡有比丘這樣想：『怎樣知道、怎樣見到，才能快速地斷盡煩惱？』，我已經說法說：『應當好好觀察諸陰，也就是四念處、四正勤、四如意足、五根、五力、七覺支、八聖道分。』我已經說了這樣的法，觀察諸陰。但是現在還有善男子不勤奮去做、不勤奮樂意、不勤奮憶念、不勤奮相信，反而自滿懈怠，不能增進修行以斷盡煩惱。如果善男子對於我所說的法，觀察諸陰，勤奮去做、勤奮樂意、勤奮憶念、勤奮相信，他們就能快速地斷盡煩惱。愚癡無知的凡夫認為色是我，如果認為是我，這就叫做行。這個行是什麼原因？什麼集起？什麼產生？什麼轉變？無明觸生愛，因為愛而產生這個行。這個愛是什麼原因？什麼集起？什麼產生？什麼轉變？這個愛是受的原因、受的集起、受的產生、受的轉變。這個受是什麼原因？什麼集起？什麼產生？什麼轉變？這個受是觸的原因、觸的集起、觸的產生、觸的轉變。這個觸是什麼原因？什麼集起？什麼產生？什麼轉變？這個觸是六入處的原因、六入處的集起、六入處的產生、六入處的轉變。
English version: At that time, many monks went to Ananda and asked him, 'Where is the Blessed One staying now?' Ananda replied, 'I heard that the Blessed One has gone north to the village of Patha in the country of Panja, under the Bhadrasala tree in the forest protected by people.' Then, those monks said to Ananda, 'Venerable One, it has been a long time since we saw the Blessed One. If you are not afraid of hardship, can we go together to see the Blessed One?' Out of compassion, Ananda, knowing the time was right, silently agreed. At that time, Venerable Ananda and many monks, after dawn, put on their robes, took their bowls, and entered Savatthi to beg for food. After begging for food, they returned to the monastery, gathered their bedding, took their robes and bowls, and set out westward into the human realm, going north to the village of Patha in the country of Panja, in the forest protected by people. Then, Venerable Ananda and many monks put down their robes and bowls, washed their feet, and went to see the Blessed One, bowing their heads at his feet, and sat down on one side. At that time, the Blessed One was teaching the Dharma to many monks, showing, instructing, benefiting, and gladdening them. At that time, a monk in the assembly thought, 'How can one know and see, and quickly attain the end of defilements?' Then, the Blessed One, knowing the thought in that monk's mind, said to the monks, 'If there is a monk here who thinks, 'How can one know and see, and quickly attain the end of defilements?', I have already taught the Dharma, saying, 'One should carefully observe the aggregates, namely the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.' I have already taught this Dharma, observing the aggregates. But now there are still good men who are not diligent in doing, not diligent in desiring, not diligent in remembering, not diligent in believing, but are instead complacent and lazy, and cannot progress to the end of defilements. If a good man, regarding the Dharma I have taught, observes the aggregates, is diligent in doing, diligent in desiring, diligent in remembering, and diligent in believing, they can quickly attain the end of defilements. Ignorant and unlearned ordinary people see form as 'I', and if they see 'I', this is called action. What is the cause of this action? What is its origin? What is its arising? What is its transformation? Ignorance-contact gives rise to craving, and because of craving, this action arises. What is the cause of this craving? What is its origin? What is its arising? What is its transformation? This craving is caused by feeling, arises from feeling, is born from feeling, and transforms from feeling. What is the cause of this feeling? What is its origin? What is its arising? What is its transformation? This feeling is caused by contact, arises from contact, is born from contact, and transforms from contact. What is the cause of this contact? What is its origin? What is its arising? What is its transformation? This contact is caused by the six sense bases, arises from the six sense bases, is born from the six sense bases, and transforms from the six sense bases.'
。彼六入處無常、有為、心緣起法；彼觸、受、行、愛，亦無常、有為、心緣起法……如是觀者，而見色是我……不見色是我，而見色是我所……不見色是我所，而見色在我……不見色在我，而見我在色……不見我在色，而見受是我……不見受是我，而見受是我所……不見受是我所，而見受在我……不見受在我，而見我在受……不見我在受，而見想是我……不見想是我，而見想是我所……不見想是我所，而見想在我……不見想在我，而見我在想……不見我在想，而見行是我……不見行是我，而見行是我所……不見行是我所，而見行在我……不見行在我，而見我在行……不見我在行，而見識是我……不見識是我，而見識是我所……不見識是我所，而見識在我……不見識在我，而見我在識……不見我在識，復作斷見、壞有見。不作斷見、壞有見，而不離我慢。不離我慢者，而復見我，見我者即是行。彼行何因？何集？何生？何轉？如前所說，乃至我慢。作如是知、如是見者，疾得漏盡。」
佛說經已，諸比丘聞佛所說，歡喜奉行。
（五八）
如是我聞：
一時，佛住舍衛國東園鹿母講堂。
爾時，世尊于晡時從禪覺，于諸比丘前敷座而坐，告諸比丘：「有五受陰。云何為五？謂色受陰，受、想、行、識受陰。」
時，有一比丘從坐起，整衣服，偏袒右肩，右膝著地，合掌白佛言：「世尊！此五受陰，色受陰，受、想、行、識受陰耶？」
佛告比丘：「還坐而問，當爲汝說
『他的六個感官入口是無常的、有為的、由心所生的法；他的觸、受、行、愛，也是無常的、有為的、由心所生的法……像這樣觀察的人，會認為色是我……不認為色是我，而認為色是我的所有……不認為色是我的所有，而認為色在我之中……不認為色在我之中，而認為我在色之中……不認為我在色之中，而認為受是我……不認為受是我，而認為受是我的所有……不認為受是我的所有，而認為受在我之中……不認為受在我之中，而認為我在受之中……不認為我在受之中，而認為想是我……不認為想是我，而認為想是我的所有……不認為想是我的所有，而認為想在我之中……不認為想在我之中，而認為我在想之中……不認為我在想之中，而認為行是我……不認為行是我，而認為行是我的所有……不認為行是我的所有，而認為行在我之中……不認為行在我之中，而認為我在行之中……不認為我在行之中，而認為識是我……不認為識是我，而認為識是我的所有……不認為識是我的所有，而認為識在我之中……不認為識在我之中，而認為我在識之中……不認為我在識之中，又產生斷滅見、虛無見。不產生斷滅見、虛無見，卻不離我慢。不離我慢的人，又會見到我，見到我就是行。他的行是什麼原因？什麼集起？什麼產生？什麼轉變？如前面所說，乃至我慢。像這樣知道、像這樣見到的人，很快就能漏盡。』 佛陀說完經后，眾比丘聽聞佛陀所說，歡喜奉行。 （五八） 我是這樣聽說的： 一時，佛陀住在舍衛國東園的鹿母講堂。 那時，世尊在傍晚時分從禪定中醒來，在眾比丘前鋪設座位坐下，告訴眾比丘：『有五種受陰。哪五種呢？就是色受陰，受、想、行、識受陰。』 當時，有一位比丘從座位上站起來，整理衣服，袒露右肩，右膝著地，合掌對佛陀說：『世尊！這五種受陰，是色受陰，受、想、行、識受陰嗎？』 佛陀告訴比丘：『你坐下再問，我當爲你解說。』
'His six sense entrances are impermanent, conditioned, and arise from the mind; his contact, feeling, formations, and craving are also impermanent, conditioned, and arise from the mind... One who observes in this way sees form as 'I'... not seeing form as 'I', but seeing form as 'mine'... not seeing form as 'mine', but seeing form in 'me'... not seeing form in 'me', but seeing 'I' in form... not seeing 'I' in form, but seeing feeling as 'I'... not seeing feeling as 'I', but seeing feeling as 'mine'... not seeing feeling as 'mine', but seeing feeling in 'me'... not seeing feeling in 'me', but seeing 'I' in feeling... not seeing 'I' in feeling, but seeing perception as 'I'... not seeing perception as 'I', but seeing perception as 'mine'... not seeing perception as 'mine', but seeing perception in 'me'... not seeing perception in 'me', but seeing 'I' in perception... not seeing 'I' in perception, but seeing formations as 'I'... not seeing formations as 'I', but seeing formations as 'mine'... not seeing formations as 'mine', but seeing formations in 'me'... not seeing formations in 'me', but seeing 'I' in formations... not seeing 'I' in formations, but seeing consciousness as 'I'... not seeing consciousness as 'I', but seeing consciousness as 'mine'... not seeing consciousness as 'mine', but seeing consciousness in 'me'... not seeing consciousness in 'me', but seeing 'I' in consciousness... not seeing 'I' in consciousness, again produces annihilation view, nihilistic view. Not producing annihilation view, nihilistic view, yet not departing from conceit. One who does not depart from conceit, again sees 'I', seeing 'I' is formations. What is the cause of his formations? What is their origin? What is their arising? What is their transformation? As said before, up to conceit. One who knows and sees in this way quickly attains the extinction of outflows.' After the Buddha finished speaking the sutra, the monks, having heard what the Buddha said, joyfully practiced it. (58) Thus have I heard: At one time, the Buddha was staying in the Deer Mother's Lecture Hall in the Eastern Garden of Shravasti. Then, the World Honored One, in the late afternoon, arose from meditation, laid out a seat in front of the monks, and sat down, telling the monks: 'There are five aggregates of clinging. What are the five? They are the aggregate of form, feeling, perception, formations, and consciousness.' At that time, a certain monk rose from his seat, arranged his robe, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! Are these five aggregates of clinging, the aggregate of form, feeling, perception, formations, and consciousness?' The Buddha told the monk: 'Sit down and ask again, and I will explain it to you.'
。」
時，彼比丘為佛作禮，還複本坐，白佛言：「世尊！此五受陰，以何為根？以何集？以何生？以何觸？」
佛告比丘：「此五受陰，欲為根，欲集、欲生、欲觸。」
時，彼比丘聞佛所說，歡喜隨喜，而白佛言：「世尊！為說五陰即受，善哉所說！今當更問。世尊！陰即受，為五陰異受耶？」
佛告比丘：「非五陰即受，亦非五陰異受；能于彼有欲貪者，是五受陰。」
比丘白佛：「善哉！世尊！歡喜隨喜，今復更問。世尊！有二陰相關耶？」
佛告比丘：「如是，如是。猶若有一人如是思惟：『我于未來得如是色、如是受、如是想、如是行、如是識。』是名比丘陰陰相關也。」
比丘白佛：「善哉所說，歡喜隨喜。」
更有所問：「世尊！云何名陰？」佛告比丘：「諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切總說陰，是名為陰。受、想、行、識亦復如是。如是，比丘！是名為陰。」
比丘白佛：「善哉所說，歡喜隨喜。」
更有所問：「世尊！何因何緣名為色陰？何因何緣名受、想、行、識陰？」
佛告比丘：「四大因、四大緣，是名色陰。所以者何？諸所有色陰，彼一切悉皆四大，緣四大造故。觸因、觸緣，生受、想、行，是故名受、想、行陰。所以者何？若所有受、想、行，彼一切觸緣故，名色因、名色緣，是故名為識陰。所以者何？若所有識，彼一切名色緣故。」
比丘白佛：「善哉所說，歡喜隨喜
現代漢語譯本 當時，那位比丘向佛陀行禮后，回到自己的座位，對佛陀說：『世尊！這五種受陰，以什麼為根源？以什麼為集結？以什麼為產生？以什麼為觸及？』 佛陀告訴比丘：『這五種受陰，以慾望為根源，慾望集結、慾望產生、慾望觸及。』 當時，那位比丘聽了佛陀所說，歡喜讚歎，然後對佛陀說：『世尊！您說五陰就是受，說得太好了！我現在想再問一下。世尊！陰就是受，還是五陰與受不同呢？』 佛陀告訴比丘：『不是五陰就是受，也不是五陰與受不同；能對它們產生慾望和貪戀的，就是這五種受陰。』 比丘對佛陀說：『太好了！世尊！我歡喜讚歎，現在再問一個問題。世尊！存在兩種陰相互關聯的情況嗎？』 佛陀告訴比丘：『是的，是的。就像有個人這樣思考：『我將來會得到這樣的色、這樣的受、這樣的想、這樣的行、這樣的識。』比丘，這就叫做陰陰相關。』 比丘對佛陀說：『您說得太好了，我歡喜讚歎。』 他又問：『世尊！什麼叫做陰呢？』佛陀告訴比丘：『所有一切色，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是美好還是醜陋，無論是遙遠還是臨近，它們都被總稱為陰，這就是陰。受、想、行、識也是如此。比丘，這就是陰。』 比丘對佛陀說：『您說得太好了，我歡喜讚歎。』 他又問：『世尊！因為什麼原因叫做色陰？因為什麼原因叫做受、想、行、識陰呢？』 佛陀告訴比丘：『四大是色陰的原因和條件。為什麼呢？所有色陰，它們都是由四大構成，由四大所造。觸是受、想、行產生的原因和條件，所以叫做受、想、行陰。為什麼呢？所有受、想、行，它們都是由觸所產生。色是識的原因和條件，所以叫做識陰。為什麼呢？所有識，它們都是由色所產生。』 比丘對佛陀說：『您說得太好了，我歡喜讚歎。』
English version Then, that bhikkhu, having bowed to the Buddha, returned to his seat and said to the Buddha: 'Venerable Sir, what is the root of these five aggregates of clinging? What is their origin? What is their arising? What is their contact?' The Buddha told the bhikkhu: 'These five aggregates of clinging have desire as their root, desire as their origin, desire as their arising, and desire as their contact.' Then, that bhikkhu, having heard what the Buddha said, rejoiced and was pleased, and said to the Buddha: 'Venerable Sir, it is well said that the five aggregates are clinging! Now I will ask further. Venerable Sir, is clinging the same as the aggregates, or are the five aggregates different from clinging?' The Buddha told the bhikkhu: 'It is not that the five aggregates are the same as clinging, nor are the five aggregates different from clinging; those who have desire and craving for them, these are the five aggregates of clinging.' The bhikkhu said to the Buddha: 'Excellent, Venerable Sir! I rejoice and am pleased, and now I will ask another question. Venerable Sir, is there a connection between two aggregates?' The Buddha told the bhikkhu: 'Yes, yes. Just as a person might think: 『In the future, I will have such a form, such a feeling, such a perception, such a mental formation, such a consciousness.』 This, bhikkhu, is called the connection between aggregates.' The bhikkhu said to the Buddha: 'It is well said, I rejoice and am pleased.' He asked further: 'Venerable Sir, what is called an aggregate?' The Buddha told the bhikkhu: 'All forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of them are collectively called an aggregate, this is called an aggregate. So too are feeling, perception, mental formations, and consciousness. Thus, bhikkhu, this is called an aggregate.' The bhikkhu said to the Buddha: 'It is well said, I rejoice and am pleased.' He asked further: 'Venerable Sir, what is the cause and condition for calling it the aggregate of form? What is the cause and condition for calling it the aggregate of feeling, perception, mental formations, and consciousness?' The Buddha told the bhikkhu: 'The four great elements are the cause and condition for the aggregate of form. Why is that? All aggregates of form, they are all made of the four great elements, created by the four great elements. Contact is the cause and condition for the arising of feeling, perception, and mental formations, therefore they are called the aggregates of feeling, perception, and mental formations. Why is that? All feelings, perceptions, and mental formations, they all arise from contact. Form is the cause and condition for consciousness, therefore it is called the aggregate of consciousness. Why is that? All consciousness, it all arises from form.' The bhikkhu said to the Buddha: 'It is well said, I rejoice and am pleased.'
。」
更有所問：「云何色味？云何色患？云何色離？云何受、想、行、識味？云何識患？云何識離？」
佛告比丘：「緣色生喜樂，是名色味；若色無常、苦、變易法，是名色患；若於色調伏欲貪、斷欲貪、越欲貪，是名色離。若緣受、想、行、識生喜樂，是名識味；受、想、行、識，無常、苦、變易法，是名識患；于受、想、行、識，調伏欲貪、斷欲貪、越欲貪，是名識離。」
比丘白佛：「善哉所說，歡喜隨喜。」
更有所問：「世尊！云何生我慢？」
佛告比丘：「愚癡無聞凡夫於色見我、異我、相在，于受、想、行、識見我、異我、相在，於此生我慢。」
比丘白佛：「善哉所說，歡喜隨喜。」
更有所問：「世尊！云何得無我慢？」
佛告比丘：「多聞聖弟子不於色見我、異我、相在，不于受、想、行、識，見我、異我、相在。」
比丘白佛：「善哉所說，更有所問，何所知、何所見，盡得漏盡？」
佛告比丘：「諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、不異我、不相在；受、想、行、識亦復如是。比丘！如是知，如是見，疾得漏盡。」
爾時，會中復有異比丘，鈍根無知，在無明㲉起惡邪見，而作是念：「若無我者，作無我業，于未來世，誰當受報？」爾時，世尊知彼比丘心之所念，告諸比丘：「於此眾中，若有愚癡人，無智明，而作是念：『若色無我，受、想、行、識無我，作無我業，誰當受報？』如是所疑，先以解釋彼
現代漢語譯本 還有人問：『什麼是色的樂味？什麼是色的過患？什麼是色的解脫？什麼是受、想、行、識的樂味？什麼是識的過患？什麼是識的解脫？』 佛告訴比丘們：『因色而生起的喜悅快樂，這叫做色的樂味；如果色是無常的、是苦的、是會變化的，這叫做色的過患；如果對於色調伏慾望貪婪、斷除慾望貪婪、超越慾望貪婪，這叫做色的解脫。如果因受、想、行、識而生起的喜悅快樂，這叫做識的樂味；受、想、行、識是無常的、是苦的、是會變化的，這叫做識的過患；對於受、想、行、識，調伏慾望貪婪、斷除慾望貪婪、超越慾望貪婪，這叫做識的解脫。』 比丘們對佛說：『您說得真好，我們歡喜隨喜。』 又有人問：『世尊！我慢是如何產生的？』 佛告訴比丘們：『愚癡無知的凡夫對於色，認為是我、異於我、或與我相關聯；對於受、想、行、識，認為是我、異於我、或與我相關聯，由此產生我慢。』 比丘們對佛說：『您說得真好，我們歡喜隨喜。』 又有人問：『世尊！如何才能沒有我慢？』 佛告訴比丘們：『博學多聞的聖弟子不認為色是我、異於我、或與我相關聯；不認為受、想、行、識是我、異於我、或與我相關聯。』 比丘們對佛說：『您說得真好，我們還有問題，知道什麼、看到什麼，才能完全斷除煩惱？』 佛告訴比丘們：『所有色，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是好、丑，無論是遠、近，它們都不是我、不異於我、不與我相關聯；受、想、行、識也是如此。比丘們！像這樣知道，像這樣看到，就能迅速斷除煩惱。』 當時，會中還有一位比丘，根性遲鈍，沒有智慧，在無明中生起邪見，心裡想：『如果沒有我，做了無我的業，那麼在未來世，誰來承受果報呢？』當時，世尊知道那位比丘心中所想，告訴眾比丘：『在這大眾中，如果有愚癡的人，沒有智慧，心裡想：『如果色無我，受、想、行、識無我，做了無我的業，誰來承受果報？』對於這樣的疑惑，先要解釋他們。』
English version Furthermore, some asked: 'What is the allure of form? What is the danger of form? What is the liberation from form? What is the allure of feeling, perception, mental formations, and consciousness? What is the danger of consciousness? What is the liberation from consciousness?' The Buddha told the monks: 'The joy and pleasure that arise from form, this is called the allure of form; if form is impermanent, suffering, and subject to change, this is called the danger of form; if one subdues desire and craving for form, abandons desire and craving, and transcends desire and craving, this is called the liberation from form. If the joy and pleasure that arise from feeling, perception, mental formations, and consciousness, this is called the allure of consciousness; feeling, perception, mental formations, and consciousness are impermanent, suffering, and subject to change, this is called the danger of consciousness; for feeling, perception, mental formations, and consciousness, subduing desire and craving, abandoning desire and craving, and transcending desire and craving, this is called the liberation from consciousness.' The monks said to the Buddha: 'Well said, we rejoice and approve.' Again, some asked: 'Venerable Sir, how does conceit arise?' The Buddha told the monks: 'Ignorant and unlearned ordinary people, regarding form, see it as 'I', 'different from I', or 'related to I'; regarding feeling, perception, mental formations, and consciousness, they see it as 'I', 'different from I', or 'related to I', and from this, conceit arises.' The monks said to the Buddha: 'Well said, we rejoice and approve.' Again, some asked: 'Venerable Sir, how does one become free from conceit?' The Buddha told the monks: 'Well-learned noble disciples do not see form as 'I', 'different from I', or 'related to I'; they do not see feeling, perception, mental formations, and consciousness as 'I', 'different from I', or 'related to I'.' The monks said to the Buddha: 'Well said, we have another question, knowing what, seeing what, does one completely eradicate defilements?' The Buddha told the monks: 'All forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, all of them are not 'I', not different from 'I', and not related to 'I'; feeling, perception, mental formations, and consciousness are also the same. Monks! Knowing thus, seeing thus, one quickly eradicates defilements.' At that time, there was another monk in the assembly, dull-witted and ignorant, who, in his ignorance, arose with wrong views, thinking: 'If there is no 'I', and one does 'no-self' actions, then in the future, who will receive the results?' At that time, the World Honored One, knowing the thoughts in that monk's mind, told the monks: 'Among this assembly, if there are foolish people, without wisdom, thinking: 'If form is not 'I', feeling, perception, mental formations, and consciousness are not 'I', and one does 'no-self' actions, who will receive the results?' For such doubts, first explain them.'
。云何比丘！色為常耶？為非常耶？」
答言：「無常。世尊！」
「若無常者，是苦耶？」
答言：「是苦。世尊！」
「若無常、苦，是變易法，多聞聖弟子于中寧見是我、異我、相在不？」
答言：「不也，世尊！」
「受、想、行、識亦復如是。是故，比丘！若所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、非我所。如是見者，是為正見；受、想、行、識亦復如是。多聞聖弟子如是觀者便修厭，厭已離欲，離欲已解脫，解脫知見：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經時，眾多比丘不起諸漏，心得解脫。佛說此經已，諸比丘聞佛所說，歡喜奉行。
陰、根、陰即受 二陰共相關 名字、因、二味 我慢、疾漏盡
雜阿含經卷第二 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第三
宋天竺三藏求那跋陀羅譯
（五九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五受陰。云何為五？色受陰，受、想、行、識受陰。觀此五受陰，是生滅法。所謂此色、此色集、此色滅；此受、想、行、識，此識集、此識滅。云何色集？云何色滅？云何受、想、行、識集？云何受、想、行、識滅？愛喜集是色集，愛喜滅是色滅；觸集是受、想、行集，觸滅是受、想、行滅；名色集是識集，名色滅是識滅
現代漢語譯本：『比丘們，』佛陀問道，『色是常住的嗎？還是無常的呢？』 比丘們回答說：『是無常的，世尊！』 『如果無常，那是苦嗎？』 比丘們回答說：『是苦的，世尊！』 『如果無常、是苦、是變易之法，那麼，多聞的聖弟子會認為其中有『我』、『異於我』、或『與我相關』嗎？』 比丘們回答說：『不會的，世尊！』 『受、想、行、識也是如此。因此，比丘們！所有色，無論是過去、未來、現在，內在、外在，粗糙、細微，美好、醜陋，遙遠、臨近，這一切都不是『我』，也不是『我所擁有』。如此見解，才是正見；受、想、行、識也是如此。多聞的聖弟子如此觀察，便會生起厭離，厭離之後便會離欲，離欲之後便會解脫，解脫之後便會生起解脫的知見：『我已不再受生，梵行已經建立，該做的已經完成，自己知道不再有後世。』 佛陀宣說此經時，許多比丘不再有煩惱，心得到解脫。佛陀說完此經后，比丘們聽聞佛陀所說，歡喜奉行。 五陰、根、陰即是受，二陰相互關聯。 名字、因、二味，我慢、煩惱迅速斷盡。 《雜阿含經》卷第二 大正藏第02冊 No. 0099 《雜阿含經》 《雜阿含經》卷第三 宋天竺三藏求那跋陀羅譯 （五九） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有五種受陰。哪五種呢？色受陰，受、想、行、識受陰。觀察這五種受陰，是生滅之法。所謂此色、此色集、此色滅；此受、想、行、識，此識集、此識滅。什麼是色集？什麼是色滅？什麼是受、想、行、識集？什麼是受、想、行、識滅？愛喜的集起是色集，愛喜的滅盡是色滅；觸的集起是受、想、行集，觸的滅盡是受、想、行滅；名色的集起是識集，名色的滅盡是識滅。』
English version: 'Monks,' the Buddha asked, 'is form permanent or impermanent?' The monks replied, 'It is impermanent, Lord.' 'If it is impermanent, is it suffering?' The monks replied, 'It is suffering, Lord.' 'If it is impermanent, suffering, and subject to change, would a well-taught noble disciple consider it to be 'I,' 'different from I,' or 'related to I'?' The monks replied, 'No, Lord.' 'So it is with feeling, perception, mental formations, and consciousness. Therefore, monks! All form, whether past, future, or present, internal or external, coarse or fine, beautiful or ugly, far or near, all of it is not 'I' and not 'mine.' Seeing it thus is right view; so it is with feeling, perception, mental formations, and consciousness. A well-taught noble disciple, seeing it thus, develops revulsion, and through revulsion, becomes dispassionate, and through dispassion, is liberated, and in liberation, arises the knowledge of liberation: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to be.' While the Buddha was speaking this discourse, many monks were freed from defilements, and their minds were liberated. After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly. The five aggregates, the roots, the aggregates are feeling, the two aggregates are interconnected. Name, cause, two tastes, conceit, and defilements are quickly extinguished. The Samyukta Agama Sutra, Volume 2 Taisho Tripitaka Volume 02, No. 0099, Samyukta Agama Sutra The Samyukta Agama Sutra, Volume 3 Translated by Gunabhadra of the Song Dynasty from India (59) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. Then, the World-Honored One addressed the monks, 'There are five aggregates of clinging. What are the five? The aggregate of form, the aggregates of feeling, perception, mental formations, and consciousness. Observe these five aggregates of clinging, they are subject to arising and ceasing. That is, this form, the arising of this form, the ceasing of this form; this feeling, perception, mental formations, and consciousness, the arising of this consciousness, the ceasing of this consciousness. What is the arising of form? What is the ceasing of form? What is the arising of feeling, perception, mental formations, and consciousness? What is the ceasing of feeling, perception, mental formations, and consciousness? The arising of craving and delight is the arising of form, the ceasing of craving and delight is the ceasing of form; the arising of contact is the arising of feeling, perception, and mental formations, the ceasing of contact is the ceasing of feeling, perception, and mental formations; the arising of name and form is the arising of consciousness, the ceasing of name and form is the ceasing of consciousness.'
。比丘！如是色集、色滅，是為色集、色滅；如是受、想、行、識集，受、想、行、識滅，是為受、想、行、識集，受、想、行、識滅。」
佛說此經已，時諸比丘聞佛所說，歡喜奉行。
（六〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五受陰。何等為五？所謂色受陰，受、想、行、識受陰。善哉，比丘不樂於色，不讚嘆色，不取於色，不著於色。善哉，比丘不樂於受、想、行、識，不讚嘆識，不取于識，不著于識。所以者何？若比丘不樂於色，不讚嘆色，不取於色，不著於色，則於色不樂，心得解脫。如是受、想、行、識，不樂於識，不讚嘆識，不取于識，不著于識，則于識不樂，心得解脫，若比丘不樂於色，心得解脫。如是受、想、行、識不樂，心得解脫，不滅不生，平等舍住，正念正智。
「彼比丘如是知、如是見者，前際俱見，永盡無餘；前際俱見，永盡無餘已；后際俱見，亦永盡無餘；后際俱見，永盡無餘已；前後際俱見，永盡無餘，無所封著。無所封著者，于諸世間都無所取；無所取者，亦無所求；無所求者，自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，時諸比丘聞佛所說，歡喜奉行。
（六一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五受陰。何等為五？謂色受陰，受、想、行、識受陰。
「云何色受陰？所有色，彼一切四大，及四大所造色，是名為色受陰
現代漢語譯本：比丘們！色法的生起和滅去是色法的生起和滅去；同樣，感受、思想、行為、意識的生起和滅去是感受、思想、行為、意識的生起和滅去。 佛陀說完這部經后，眾比丘聽聞佛陀的教誨，歡喜地奉行。 （六〇） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有五種受陰。哪五種呢？即色受陰，感受、思想、行為、意識受陰。』善哉，比丘不應貪戀色法，不應讚歎色法，不應執取色法，不應執著色法。善哉，比丘不應貪戀感受、思想、行為、意識，不應讚歎意識，不應執取意識，不應執著意識。為什麼呢？如果比丘不貪戀色法，不讚嘆色法，不執取色法，不執著色法，那麼對於色法就不會有貪戀，心就能解脫。同樣，對於感受、思想、行為、意識，不貪戀意識，不讚嘆意識，不執取意識，不執著意識，那麼對於意識就不會有貪戀，心就能解脫。如果比丘不貪戀色法，心就能解脫。同樣，對於感受、思想、行為、意識不貪戀，心就能解脫，不生不滅，平等安住，正念正知。 『當比丘如此知、如此見時，對於過去的一切見解，都將永遠斷盡，不再殘留；對於過去的一切見解，都已永遠斷盡之後；對於未來的一切見解，也將永遠斷盡，不再殘留；對於未來的一切見解，都已永遠斷盡之後；對於過去和未來的一切見解，都將永遠斷盡，不再有任何執著。』沒有執著的人，對於世間的一切都無所求取；沒有求取的人，也無所追求；沒有追求的人，就能自覺涅槃：『我的生命已經終結，清凈的修行已經建立，該做的已經完成，自己知道不再有來生。』 佛陀說完這部經后，眾比丘聽聞佛陀的教誨，歡喜地奉行。 （六一） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有五種受陰。哪五種呢？即色受陰，感受、思想、行為、意識受陰。』 『什麼是色受陰呢？所有色法，都是四大元素以及四大元素所造的色法，這被稱為色受陰。』
English version: Monks! The arising of form, the passing away of form, this is the arising and passing away of form; likewise, the arising of feeling, perception, mental formations, and consciousness, and the passing away of feeling, perception, mental formations, and consciousness, this is the arising and passing away of feeling, perception, mental formations, and consciousness. Having spoken this discourse, the monks rejoiced in the Blessed One's words and practiced accordingly. (60) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks: 'There are five aggregates of clinging. What are the five? They are the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and the aggregate of consciousness. It is good, monks, not to delight in form, not to praise form, not to grasp at form, not to be attached to form. It is good, monks, not to delight in feeling, perception, mental formations, and consciousness, not to praise consciousness, not to grasp at consciousness, not to be attached to consciousness. Why is that? If a monk does not delight in form, does not praise form, does not grasp at form, does not attach to form, then he is not delighted by form, and his mind is liberated. Likewise, with feeling, perception, mental formations, and consciousness, if he does not delight in consciousness, does not praise consciousness, does not grasp at consciousness, does not attach to consciousness, then he is not delighted by consciousness, and his mind is liberated. If a monk does not delight in form, his mind is liberated. Likewise, if he does not delight in feeling, perception, mental formations, and consciousness, his mind is liberated, without arising or passing away, dwelling in equanimity, with right mindfulness and right wisdom.' 'When a monk knows and sees in this way, all views of the past are completely abandoned, with nothing remaining; having completely abandoned all views of the past, with nothing remaining; all views of the future are also completely abandoned, with nothing remaining; having completely abandoned all views of the future, with nothing remaining; all views of the past and future are completely abandoned, with no attachment. One who has no attachment, takes nothing in the world; one who takes nothing, seeks nothing; one who seeks nothing, realizes Nirvana for himself: 「Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.」' Having spoken this discourse, the monks rejoiced in the Blessed One's words and practiced accordingly. (61) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks: 'There are five aggregates of clinging. What are the five? They are the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and the aggregate of consciousness.' 'What is the aggregate of form? All form, that is, the four great elements and the form derived from the four great elements, this is called the aggregate of form.'
。複次，彼色是無常、苦、變易之法。若彼色受陰，永斷無餘，究竟舍離、滅盡、離欲、寂、沒，余色受陰更不相續、不起、不出，是名為妙，是名寂靜，是名舍離一切有餘愛盡、無慾、滅盡、涅槃。
「云何受受陰？謂六受身。何等為六？謂眼觸生受，耳、鼻、舌、身、意觸生受，是名受受陰。複次，彼受受陰無常、苦、變易之法，乃至滅盡、涅槃。
「云何想受陰？謂六想身。何等為六？謂眼觸生想，乃至意觸生想，是名想受陰。複次，彼想受陰無常、苦、變易之法，乃至滅盡、涅槃。
「云何行受陰？謂六思身。何等為六？謂眼觸生思，乃至意觸生思，是名行受陰。複次，彼行受陰無常、苦、變易之法，乃至滅盡、涅槃。
「云何識受陰？謂六識身。何等為六？謂眼識身，乃至意識身，是名識受陰。複次，彼識受陰是無常、苦、變易之法，乃至滅盡、涅槃。
「比丘！若於此法以智慧思惟、觀察、分別、忍，是名隨信行；超升離生，越凡夫地，未得須陀洹果，中間不死，必得須陀洹果。
「比丘！若於此法增上智慧思惟、觀察、忍，是名隨法行；超升離生，越凡夫地，未得須陀洹果，中間不死，必得須陀洹果。
「比丘！於此法如實正慧等見，三結盡斷知，謂身見、戒取、疑。比丘！是名須陀洹果，不墮惡道，必定正趣三菩提，七有天人往生，然後究竟苦邊。
「比丘！若於此法如實正慧等見，不起心漏，名阿羅漢，諸漏已盡，所作已作，舍離重擔，逮得己利，盡諸有結，正智心得解脫
現代漢語譯本：再者，這色是無常、苦、變易的法則。如果這色受陰，永遠斷絕無餘，徹底捨棄、滅盡、離欲、寂靜、消沒，其餘的色受陰不再相續、不生起、不出現，這就稱為妙，稱為寂靜，稱為舍離一切有餘的愛慾，達到無慾、滅盡、涅槃。 『什麼是受受陰？』是指六種受身。哪六種呢？是指眼觸所生的受，耳、鼻、舌、身、意觸所生的受，這稱為受受陰。再者，這受受陰是無常、苦、變易的法則，乃至滅盡、涅槃。 『什麼是想受陰？』是指六種想身。哪六種呢？是指眼觸所生的想，乃至意觸所生的想，這稱為想受陰。再者，這想受陰是無常、苦、變易的法則，乃至滅盡、涅槃。 『什麼是行受陰？』是指六種思身。哪六種呢？是指眼觸所生的思，乃至意觸所生的思，這稱為行受陰。再者，這行受陰是無常、苦、變易的法則，乃至滅盡、涅槃。 『什麼是識受陰？』是指六種識身。哪六種呢？是指眼識身，乃至意識身，這稱為識受陰。再者，這識受陰是無常、苦、變易的法則，乃至滅盡、涅槃。 『比丘們！如果對於這法以智慧思惟、觀察、分別、忍可，這稱為隨信行；超越昇華，脫離凡夫的境界，雖然還未得到須陀洹果，但中間不會死亡，必定會得到須陀洹果。』 『比丘們！如果對於這法以增上的智慧思惟、觀察、忍可，這稱為隨法行；超越昇華，脫離凡夫的境界，雖然還未得到須陀洹果，但中間不會死亡，必定會得到須陀洹果。』 『比丘們！對於這法如實以正慧等見，三結盡斷，即身見、戒取、疑。比丘們！這稱為須陀洹果，不墮惡道，必定走向三菩提，七次往生天人，然後究竟達到苦的盡頭。』 『比丘們！如果對於這法如實以正慧等見，不起心漏，稱為阿羅漢，諸漏已盡，所作已作，舍離重擔，獲得自己的利益，盡除一切有結，以正智心得解脫。』
English version: Furthermore, this form is impermanent, suffering, and subject to change. If this form aggregate is completely and utterly cut off, abandoned, extinguished, detached, pacified, and ceased, and no further form aggregate arises, continues, or appears, this is called excellent, this is called peaceful, this is called the abandonment of all remaining craving, the absence of desire, extinction, and Nirvana. 'What is the feeling aggregate?' It refers to the six bodies of feeling. What are the six? They are the feeling born of eye contact, and the feeling born of ear, nose, tongue, body, and mind contact. This is called the feeling aggregate. Furthermore, this feeling aggregate is impermanent, suffering, and subject to change, leading to extinction and Nirvana. 'What is the perception aggregate?' It refers to the six bodies of perception. What are the six? They are the perception born of eye contact, and the perception born of ear, nose, tongue, body, and mind contact. This is called the perception aggregate. Furthermore, this perception aggregate is impermanent, suffering, and subject to change, leading to extinction and Nirvana. 'What is the mental formations aggregate?' It refers to the six bodies of intention. What are the six? They are the intention born of eye contact, and the intention born of ear, nose, tongue, body, and mind contact. This is called the mental formations aggregate. Furthermore, this mental formations aggregate is impermanent, suffering, and subject to change, leading to extinction and Nirvana. 'What is the consciousness aggregate?' It refers to the six bodies of consciousness. What are the six? They are the body of eye consciousness, and the body of ear, nose, tongue, body, and mind consciousness. This is called the consciousness aggregate. Furthermore, this consciousness aggregate is impermanent, suffering, and subject to change, leading to extinction and Nirvana. 'Monks! If one contemplates, observes, discerns, and accepts this teaching with wisdom, this is called a follower of faith; transcending and rising above, going beyond the realm of ordinary people, though not yet having attained the fruit of Stream-entry, one will not die in between and will surely attain the fruit of Stream-entry.' 'Monks! If one contemplates, observes, and accepts this teaching with superior wisdom, this is called a follower of the Dharma; transcending and rising above, going beyond the realm of ordinary people, though not yet having attained the fruit of Stream-entry, one will not die in between and will surely attain the fruit of Stream-entry.' 'Monks! When one sees this teaching with true and correct wisdom, the three fetters are completely cut off, namely, self-view, attachment to rites and rituals, and doubt. Monks! This is called the fruit of Stream-entry, one will not fall into evil realms, will surely proceed towards enlightenment, will be reborn among gods and humans seven times, and then ultimately reach the end of suffering.' 'Monks! If one sees this teaching with true and correct wisdom, and no defilements of mind arise, this is called an Arhat, the defilements are exhausted, what needed to be done is done, the burden is laid down, one has attained one's own benefit, all fetters are destroyed, and the mind is liberated through right knowledge.'
。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五受陰？謂色受陰，受、想、行、識受陰。愚癡無聞凡夫無慧無明，於五受陰生我見繫著，使心繫著而生貪慾。比丘！多聞聖弟子有慧有明，於此五受陰不為見我係著，使心結縛而起貪慾。
「云何愚癡無聞凡夫無慧無明，於五受陰見我係著，使心結縛而生貪慾？比丘！愚癡無聞凡夫無慧無明，見色是我、異我、相在。如是受、想、行、識，是我、異我、相在。如是愚癡無聞凡夫無慧無明，於五受陰說我係著，使心結縛而生貪慾。
「比丘！云何聖弟子有慧有明，不說我係著，使結縛心而生貪慾？聖弟子不見色是我、異我、相在。如是受、想、行、識，不見是我、異我、相在。如是，多聞聖弟子有慧有明，於五受陰不見我係著，使結縛心而生貪慾，若所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切正觀皆悉無常。如是受、想、行、識，若過去、若未來、若現在，若內、若外、若粗、若細，若好、若丑，若遠、若近，彼一切正觀皆悉無常。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五受陰？謂色受陰，受、想、行、識受陰。比丘！若沙門、婆羅門計有我，一切皆於此五受陰計有我
現代漢語譯本：佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 現代漢語譯本：如是我聞： 現代漢語譯本：一時，佛陀住在舍衛國的祇樹給孤獨園。 現代漢語譯本：那時，世尊告訴眾比丘：『有五種受陰，即色受陰、受、想、行、識受陰。愚癡無聞的凡夫沒有智慧，不明事理，對這五種受陰產生『我』的見解，執著於此，使心被束縛而生起貪慾。比丘們！多聞的聖弟子有智慧，明瞭事理，對於這五種受陰不會產生『我』的見解，不會使心被束縛而生起貪慾。』 現代漢語譯本：『愚癡無聞的凡夫沒有智慧，不明事理，如何對五種受陰產生『我』的見解，執著於此，使心被束縛而生起貪慾呢？比丘們！愚癡無聞的凡夫沒有智慧，不明事理，認為色是我，或者與我不同，或者存在於我之中。同樣，認為受、想、行、識是我，或者與我不同，或者存在於我之中。像這樣，愚癡無聞的凡夫沒有智慧，不明事理，對五種受陰執著于『我』的見解，使心被束縛而生起貪慾。』 現代漢語譯本：『比丘們！聖弟子如何有智慧，明瞭事理，不執著于『我』的見解，使心不被束縛而生起貪慾呢？聖弟子不認為色是我，或者與我不同，或者存在於我之中。同樣，不認為受、想、行、識是我，或者與我不同，或者存在於我之中。像這樣，多聞的聖弟子有智慧，明瞭事理，對於五種受陰不執著于『我』的見解，使心不被束縛而生起貪慾。無論任何色，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是好還是醜陋，無論是遠還是近，他們都正確地觀察到一切都是無常的。同樣，受、想、行、識，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是好還是醜陋，無論是遠還是近，他們都正確地觀察到一切都是無常。』 現代漢語譯本：佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 現代漢語譯本：如是我聞： 現代漢語譯本：一時，佛陀住在舍衛國的祇樹給孤獨園。 現代漢語譯本：那時，世尊告訴眾比丘：『有五種受陰，即色受陰、受、想、行、識受陰。比丘們！如果沙門或婆羅門認為有『我』，一切都是在這五種受陰中認為有『我』。
English version: After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. English version: Thus have I heard: English version: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. English version: At that time, the World Honored One told the monks: 'There are five aggregates of clinging, namely the aggregate of form, the aggregates of feeling, perception, mental formations, and consciousness. Ignorant, unlearned ordinary people, lacking wisdom and understanding, develop a view of 'self' regarding these five aggregates, clinging to them, causing their minds to be bound and giving rise to desire. Monks! Learned noble disciples, possessing wisdom and understanding, do not develop a view of 'self' regarding these five aggregates, do not allow their minds to be bound, and do not give rise to desire.' English version: 'How do ignorant, unlearned ordinary people, lacking wisdom and understanding, develop a view of 'self' regarding the five aggregates, clinging to them, causing their minds to be bound and giving rise to desire? Monks! Ignorant, unlearned ordinary people, lacking wisdom and understanding, see form as 'I', or as different from 'I', or as existing within 'I'. Likewise, they see feeling, perception, mental formations, and consciousness as 'I', or as different from 'I', or as existing within 'I'. In this way, ignorant, unlearned ordinary people, lacking wisdom and understanding, cling to the view of 'self' regarding the five aggregates, causing their minds to be bound and giving rise to desire.' English version: 'Monks! How do noble disciples, possessing wisdom and understanding, not cling to the view of 'self', not allow their minds to be bound, and not give rise to desire? Noble disciples do not see form as 'I', or as different from 'I', or as existing within 'I'. Likewise, they do not see feeling, perception, mental formations, and consciousness as 'I', or as different from 'I', or as existing within 'I'. In this way, learned noble disciples, possessing wisdom and understanding, do not cling to the view of 'self' regarding the five aggregates, do not allow their minds to be bound, and do not give rise to desire. Whatever form there is, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, they correctly observe that all of it is impermanent. Likewise, feeling, perception, mental formations, and consciousness, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, they correctly observe that all of it is impermanent.' English version: After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. English version: Thus have I heard: English version: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. English version: At that time, the World Honored One told the monks: 'There are five aggregates of clinging, namely the aggregate of form, the aggregates of feeling, perception, mental formations, and consciousness. Monks! If any samana or brahmin conceives of a 'self', all of them conceive of a 'self' within these five aggregates.'
。何等為五？諸沙門、婆羅門於色見是我、異我、相在；如是受、想、行、識，見是我、異我、相在。如是愚癡無聞凡夫，計我、無明、分別如是觀，不離我所；不離我所者，入于諸根；入于諸根已，而生於觸；六觸入所觸，愚癡無聞凡夫生苦樂，從是生此等及余。謂六觸身，云何為六？謂眼觸入處，耳、鼻、舌、身、意觸入處。比丘！有意界、法界、無明界，無明觸所觸。愚癡無聞凡夫言有、言無、言有無、言非有非無、言我最勝、言我相似，我知、我見。
「複次，比丘！多聞聖弟子住六觸入處，而能厭離無明，能生於明。彼于無明離欲而生於明，不有、不無、非有無、非不有無、非有我勝、非有我劣、非有我相似，我知、我見。作如是知、如是見已，所起前無明觸滅，后明觸集起。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（六四）
如是我聞：
一時，佛住舍衛國東園鹿子母講堂。
爾時，世尊晡時從禪起，出講堂，于堂陰中大眾前，敷座而坐。爾時，世尊嘆優陀那偈：
「法無有吾我， 亦復無我所； 我既非當有， 我所何由生？ 比丘解脫此， 則斷下分結。」
時，有一比丘從座起，偏袒右肩，右膝著地，合掌白佛言：「世尊！云何『無吾我，亦無有我所；我既非當有，我所何由生？比丘解脫此，則斷下分結。』？」
佛告比丘：「愚癡無聞凡夫計色是我、異我、相在；受、想、行、識，是我、異我、相在
什麼是五種執著呢？就是那些沙門和婆羅門，他們認為色蘊是我，或者與我不同，或者存在於我之中；同樣地，他們認為受蘊、想蘊、行蘊、識蘊是我，或者與我不同，或者存在於我之中。像這樣愚癡無知的凡夫，執著於我，由於無明，分別地觀察這些，不離開我所執著；不離開我所執著的人，就會進入諸根；進入諸根后，就會產生觸；六觸入所觸，愚癡無知的凡夫就會產生苦樂，由此產生這些以及其他的感受。所謂的六觸身，什麼是六呢？就是眼觸入處，耳、鼻、舌、身、意觸入處。比丘們！有意界、法界、無明界，被無明觸所觸。愚癡無知的凡夫會說有、說無、說有無、說非有非無、說我最殊勝、說我相似，我知、我見。 再者，比丘們！多聞的聖弟子安住於六觸入處，能夠厭離無明，能夠生起智慧。他們由於對無明的離欲而生起智慧，不認為有、不認為無、不認為既有又無、不認為非有非無、不認為我殊勝、不認為我卑劣、不認為我相似，我知、我見。像這樣知、像這樣見之後，先前由無明觸所引起的感受就滅盡，而由智慧觸所引起的感受就生起。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （六四） 我是這樣聽說的： 一時，佛陀住在舍衛國東園的鹿子母講堂。 那時，世尊在傍晚時分從禪定中起身，走出講堂，在講堂的陰涼處，于大眾面前鋪設座位坐下。那時，世尊讚歎優陀那偈： 『法中沒有我，也沒有我所；既然我不是當有的，我所又怎麼會產生呢？比丘如果能解脫這些，就能斷除下分結。』 當時，有一位比丘從座位上起身，袒露右肩，右膝著地，合掌向佛陀說道：『世尊！什麼是「沒有我，也沒有我所；既然我不是當有的，我所又怎麼會產生呢？比丘如果能解脫這些，就能斷除下分結」？』 佛陀告訴比丘：『愚癡無知的凡夫認為色蘊是我，或者與我不同，或者存在於我之中；受蘊、想蘊、行蘊、識蘊，是我，或者與我不同，或者存在於我之中。』
What are the five? It is when those ascetics and Brahmins view form as 'I,' 'different from I,' or 'existing within I'; similarly, they view feeling, perception, mental formations, and consciousness as 'I,' 'different from I,' or 'existing within I.' Thus, foolish, unlearned ordinary people, clinging to 'I,' due to ignorance, observe these things discriminatively, not departing from what is clung to as 'mine'; those who do not depart from what is clung to as 'mine' enter into the sense bases; having entered into the sense bases, contact arises; through the contact of the six sense bases, foolish, unlearned ordinary people experience pleasure and pain, and from this arise these and other feelings. The so-called six bodies of contact, what are the six? They are the eye-contact base, the ear, nose, tongue, body, and mind-contact bases. Monks! There are the mind-element, the dharma-element, and the ignorance-element, which are touched by the contact of ignorance. Foolish, unlearned ordinary people say 'there is,' 'there is not,' 'there is and there is not,' 'there is neither nor is not,' 'I am the most superior,' 'I am similar,' 'I know,' 'I see.' Furthermore, monks! A well-learned noble disciple, dwelling in the six sense bases, is able to become disenchanted with ignorance and able to give rise to wisdom. Through the dispassion for ignorance, they give rise to wisdom, not thinking 'there is,' 'there is not,' 'there is and there is not,' 'there is neither nor is not,' 'I am superior,' 'I am inferior,' 'I am similar,' 'I know,' 'I see.' Having known and seen in this way, the previous contact arising from ignorance ceases, and the contact arising from wisdom arises. Having spoken this discourse, the monks rejoiced in what the Buddha had said and practiced accordingly. (64) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at the Eastern Garden in Savatthi. Then, the Blessed One, in the late afternoon, arose from meditation, went out of the lecture hall, and sat down on a seat prepared in the shade of the hall, in front of the assembly. Then, the Blessed One uttered this verse of Udana: 'There is no self in the Dharma, nor is there anything belonging to self; since self is not to be, how can anything belonging to self arise? A monk who is liberated from this, cuts off the lower fetters.' Then, a certain monk rose from his seat, arranged his upper robe over one shoulder, knelt on his right knee, and, with his palms together, said to the Buddha: 'Venerable Sir, what is meant by 「There is no self, nor is there anything belonging to self; since self is not to be, how can anything belonging to self arise? A monk who is liberated from this, cuts off the lower fetters」?' The Buddha said to the monk: 'Foolish, unlearned ordinary people consider form to be 'I,' 'different from I,' or 'existing within I'; feeling, perception, mental formations, and consciousness to be 'I,' 'different from I,' or 'existing within I.'
。多聞聖弟子不見色是我、異我、相在，不見受、想、行、識，是我、異我、相在；亦非知者，亦非見者。此色是無常，受、想、行、識是無常；色是苦，受、想、行、識是苦；色是無我，受、想、行、識是無我；此色非當有，受、想、行、識非當有；此色壞有，受、想、行、識壞有；故非我、非我所，我、我所非當有。如是解脫者，則斷五下分結。」
時，彼比丘白佛言：「世尊！斷五下分結已，云何漏盡，無漏心解脫、慧解脫，現法自知作證具足住：『我生已盡，梵行已立，所作已作，自知不受後有。』？」
佛告比丘：「愚癡凡夫、無聞眾生於無畏處而生恐畏。愚癡凡夫、無聞眾生怖畏
無我、無我所， 二俱非當生， 攀緣四識住。何等為四？謂色識住，色攀緣、色愛樂、增進廣大生長；于受、想、行識住，攀緣、愛樂、增進廣大生長。比丘！識於此處，若來、若去、若住、若起、若滅，增進廣大生長。若作是說：『更有異法，識若來、若去、若住、若起、若滅、若增進廣大生長。』者，但有言說，問已不知，增益生癡，以非境界故。所以者何？比丘！離色界貪已，於色意生縛亦斷，於色意生縛斷已，識攀緣亦斷；識不復住，無復增進廣大生長，受、想、行界離貪已，于受、想、行意生縛亦斷。受、想、行意生縛斷已，攀緣亦斷，識無所住，無復增進廣大生長
現代漢語譯本：多聞的聖弟子不會認為色是『我』、『異於我』或『存在於我之中』，也不會認為受、想、行、識是『我』、『異於我』或『存在於我之中』；他們不認為這些是知者，也不認為這些是見者。這色是無常的，受、想、行、識也是無常的；色是苦的，受、想、行、識也是苦的；色是無我的，受、想、行、識也是無我的；這色不是應當存在的，受、想、行、識也不是應當存在的；這色是會壞滅的，受、想、行、識也是會壞滅的；因此，它們不是『我』，也不是『我所擁有』，『我』和『我所擁有』都不是應當存在的。像這樣解脫的人，就斷除了五下分結。 當時，那位比丘對佛說：『世尊！斷除了五下分結后，如何才能漏盡，達到無漏的心解脫和慧解脫，在現世親自證悟並安住于「我生已盡，梵行已立，所作已作，自知不受後有」的狀態呢？』 佛告訴比丘：『愚癡的凡夫、沒有聽聞佛法的眾生，在不應該恐懼的地方產生恐懼。愚癡的凡夫、沒有聽聞佛法的眾生，會害怕無我、無我所，這二者都不是應當存在的，他們會攀緣於四種識的住處。哪四種呢？就是色識住，他們攀緣色，愛樂色，並使之增長廣大；以及受、想、行識住，他們攀緣、愛樂並使之增長廣大。比丘！識在這些地方，無論是來、去、住、起、滅，都會增長廣大。如果有人說：「還有其他法，識會來、去、住、起、滅、增長廣大。」，那只是說說而已，問他之後他也不知道，只會增加愚癡，因為那不是真實的境界。為什麼呢？比丘！當一個人離貪之後，對於色的意生縛也會斷除，對於色的意生縛斷除之後，識的攀緣也會斷除；識不再住留，也不會再增長廣大。對於受、想、行界離貪之後，對於受、想、行的意生縛也會斷除。受、想、行的意生縛斷除之後，攀緣也會斷除，識無所住，也不會再增長廣大。』
English version: A well-instructed noble disciple does not regard form as 'I,' 'belonging to I,' or 'existing within I,' nor does he regard feeling, perception, mental formations, or consciousness as 'I,' 'belonging to I,' or 'existing within I'; they do not consider these to be knowers, nor do they consider these to be seers. This form is impermanent, and feeling, perception, mental formations, and consciousness are also impermanent; form is suffering, and feeling, perception, mental formations, and consciousness are also suffering; form is without self, and feeling, perception, mental formations, and consciousness are also without self; this form is not something that should exist, and feeling, perception, mental formations, and consciousness are not something that should exist; this form is subject to decay, and feeling, perception, mental formations, and consciousness are also subject to decay; therefore, they are not 'I,' nor 'belonging to I,' and 'I' and 'belonging to I' are not something that should exist. One who is liberated in this way has cut off the five lower fetters. Then, that bhikkhu said to the Buddha, 'Venerable Sir, having cut off the five lower fetters, how does one attain the exhaustion of the taints, the taintless liberation of mind and liberation by wisdom, realizing for oneself in this very life and abiding in the state: 「Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being」?' The Buddha told the bhikkhu, 'Foolish ordinary people, uninstructed beings, experience fear in places where there is no cause for fear. Foolish ordinary people, uninstructed beings, are afraid of no-self and no-belonging-to-self, neither of which should exist, and they cling to the four abodes of consciousness. What are the four? They are the abode of consciousness in form, where they cling to form, delight in form, and cause it to grow and expand; and the abodes of consciousness in feeling, perception, and mental formations, where they cling to, delight in, and cause them to grow and expand. Bhikkhu, consciousness in these places, whether it comes, goes, stays, arises, or ceases, grows and expands. If someone were to say, 「There is another phenomenon, where consciousness comes, goes, stays, arises, ceases, and grows and expands,」 that would be mere talk, and when questioned, they would not know, and would only increase their ignorance, because it is not a real realm. Why is that? Bhikkhu, when one is free from greed, the bondage of the mind to form is also cut off, and when the bondage of the mind to form is cut off, the clinging of consciousness is also cut off; consciousness no longer abides, and no longer grows and expands. When one is free from greed for the realms of feeling, perception, and mental formations, the bondage of the mind to feeling, perception, and mental formations is also cut off. When the bondage of the mind to feeling, perception, and mental formations is cut off, clinging is also cut off, consciousness has no abode, and no longer grows and expands.'
。識無所住故不增長，不增長故無所為作，無所為作故則住，住故知足，知足故解脫，解脫故於諸世間都無所取，無所取故無所著，無所著故自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』比丘！我說識不住東方、南、西、北方、四維、上、下，除欲見法，涅槃、滅盡、寂靜、清涼。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
生滅以不樂 及三種分別 貪著等觀察 是名優陀那
（六五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「常當修習方便禪思，內寂其心。所以者何？比丘常當修習方便禪思，內寂其心，如實觀察。云何如實觀察？此是色、此是色集、此是色滅；此是受、想、行、識，此是識集、此是識滅。
「云何色集，受、想、行、識集？愚癡無聞凡夫于苦、樂、不苦不樂受，不如實觀察；此受集、受滅、受味、受患、受離不如實觀察故，于受樂著生取，取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。如是純大苦聚從集而生，是名色集，是名受、想、行、識集。
「云何色滅，受、想、行、識滅？多聞聖弟子受諸苦、樂、不苦不樂受，如實觀察，受集、受滅、受味、受患、受離如實觀察故，于受樂著滅，著滅故取滅，取滅故有滅，有滅故生滅，生滅故老、病、死、憂、悲、惱、苦滅，如是純大苦聚皆悉得滅，是名色滅，受、想、行、識滅。
「是故，比丘！常當修習方便禪思，內寂其心。比丘！禪思住，內寂其心，精勤方便，如實觀察
現代漢語譯本：因為意識沒有固定的住所，所以不會增長；不增長，所以沒有造作；沒有造作，所以安住；安住，所以知足；知足，所以解脫；解脫，所以在世間沒有任何執取；沒有執取，所以沒有執著；沒有執著，所以自覺涅槃：『我的生命已經終結，清凈的修行已經建立，該做的已經完成，自己知道不再有來生。』比丘們！我說意識不住在東方、南方、西方、北方、四維、上方、下方，除非是爲了見到法，涅槃、滅盡、寂靜、清涼。 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 對生滅不執著，以及三種分別，貪著等觀察，這稱為優陀那。 （六五） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『應當經常修習方便禪思，使內心寂靜。為什麼呢？比丘應當經常修習方便禪思，使內心寂靜，如實地觀察。如何如實觀察呢？這是色，這是色集，這是色滅；這是受、想、行、識，這是識集，這是識滅。』 『什麼是色集，受、想、行、識集呢？愚癡無聞的凡夫對於苦、樂、不苦不樂的感受，不能如實地觀察；對於感受的生起、感受的滅去、感受的樂味、感受的過患、感受的解脫不能如實地觀察，因此對於感受產生貪愛執著，因為執著而有存在，因為存在而有出生，因為出生而有衰老、疾病、死亡、憂愁、悲傷、痛苦。這樣，純粹的大苦聚集結而生，這稱為色集，稱為受、想、行、識集。』 『什麼是色滅，受、想、行、識滅呢？多聞的聖弟子對於苦、樂、不苦不樂的感受，如實地觀察，對於感受的生起、感受的滅去、感受的樂味、感受的過患、感受的解脫如實地觀察，因此對於感受的貪愛執著滅除，執著滅除，所以取滅，取滅所以有滅，有滅所以生滅，生滅所以衰老、疾病、死亡、憂愁、悲傷、痛苦滅除，這樣，純粹的大苦聚集結都得以滅除，這稱為色滅，受、想、行、識滅。』 『因此，比丘們！應當經常修習方便禪思，使內心寂靜。比丘們！禪思安住，內心寂靜，精勤方便，如實地觀察。』
English version: Because consciousness has no fixed abode, it does not grow; not growing, it has no actions; having no actions, it abides; abiding, it is content; content, it is liberated; liberated, it has no attachment in all the worlds; having no attachment, it has no clinging; having no clinging, it realizes Nirvana: 『My birth is exhausted, the holy life is established, what was to be done is done, I know that there is no more rebirth.』 Monks! I say that consciousness does not abide in the east, south, west, north, the four intermediate directions, above, or below, except for the purpose of seeing the Dharma, Nirvana, cessation, tranquility, and coolness. After the Buddha spoke this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. Not delighting in arising and ceasing, and the three kinds of distinctions, observing attachment and so on, this is called Udana. (65) Thus have I heard: At one time, the Buddha was dwelling in Jeta Grove, Anathapindika's Park, in Sravasti. Then, the World-Honored One addressed the monks: 『You should always practice skillful meditation, making your minds tranquil. Why is that? Monks should always practice skillful meditation, making their minds tranquil, and observe truthfully. How does one observe truthfully? This is form, this is the arising of form, this is the cessation of form; this is feeling, perception, volition, and consciousness, this is the arising of consciousness, this is the cessation of consciousness.』 『What is the arising of form, feeling, perception, volition, and consciousness? Ignorant, unlearned ordinary people do not observe truthfully the feelings of pain, pleasure, and neither-pain-nor-pleasure; because they do not observe truthfully the arising of feeling, the cessation of feeling, the gratification of feeling, the danger of feeling, and the escape from feeling, they develop craving and attachment to feeling, and because of attachment there is existence, because of existence there is birth, because of birth there is old age, sickness, death, sorrow, grief, and suffering. Thus, a great mass of pure suffering arises from aggregation, this is called the arising of form, this is called the arising of feeling, perception, volition, and consciousness.』 『What is the cessation of form, feeling, perception, volition, and consciousness? Well-learned noble disciples observe truthfully the feelings of pain, pleasure, and neither-pain-nor-pleasure; because they observe truthfully the arising of feeling, the cessation of feeling, the gratification of feeling, the danger of feeling, and the escape from feeling, the craving and attachment to feeling cease, with the cessation of attachment, there is the cessation of grasping, with the cessation of grasping, there is the cessation of existence, with the cessation of existence, there is the cessation of birth, with the cessation of birth, there is the cessation of old age, sickness, death, sorrow, grief, and suffering. Thus, the entire great mass of pure suffering is extinguished, this is called the cessation of form, feeling, perception, volition, and consciousness.』 『Therefore, monks! You should always practice skillful meditation, making your minds tranquil. Monks! Abiding in meditation, making your minds tranquil, diligently and skillfully, observe truthfully.』
。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如觀察，如是分別、種種分別、知、廣知、種種知、親近、親近修習、入、觸、證二經，亦如是廣說。
（六六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「常當修習方便禪思，內寂其心。所以者何？修習方便禪思，內寂其心已，如實觀察。云何如實觀察？如實觀察此色、此色集、此色滅，此受、想、行、識，此識集、此識滅。
「云何色集？云何受、想、行、識集？比丘！愚癡無聞凡夫不如實觀察色集、色味、色患、色離故，樂彼色，讚歎愛著，于未來世色復生。」受、想、行、識亦如是廣說。「彼色生，受、想、行、識生已，不解脫於色，不解脫于受、想、行、識。我說彼不解脫生、老、病、死、憂、悲、惱、苦，純大苦聚，是名色集，受、想、行、識集。
「云何色滅，受、想、行、識滅？多聞聖弟子如實觀察色集、色滅、色味、色患、色離，如實知。如實知故，不樂於色，不讚嘆色，不樂著色，亦不生未來色。」受、想、行、識亦如是廣說。「色不生，受、想、行、識不生故，於色得解脫，于受、想、行、識得解脫。我說彼解脫生、老、病、死、憂、悲、惱、苦聚，是名色滅，受、想、行、識滅。
「是故，比丘！常當修習方便禪思，內寂其心，精勤方便，如實觀察。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如觀察，如是乃至作證十二經，亦應廣說
現代漢語譯本 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 如同觀察一樣，像這樣分別、種種分別、知、廣知、種種知、親近、親近修習、入、觸、證這二部經，也應如此廣泛地解說。 （六六） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『應當經常修習方便禪思，使內心寂靜。為什麼呢？修習方便禪思，使內心寂靜后，就能如實地觀察。如何如實觀察呢？如實觀察這色、這色集、這色滅，這受、想、行、識，這識集、這識滅。』 『什麼是色集？什麼是受、想、行、識集？比丘們！愚癡無聞的凡夫不能如實觀察色集、色味、色患、色離，因此貪戀那色，讚歎愛著，在未來世又會再生色。』受、想、行、識也應如此廣泛地解說。『那色生，受、想、行、識生起后，不能從色中解脫，不能從受、想、行、識中解脫。我說他們不能解脫生、老、病、死、憂、悲、惱、苦，純粹的大苦聚集，這就是色集，受、想、行、識集。』 『什麼是色滅，受、想、行、識滅？多聞的聖弟子如實觀察色集、色滅、色味、色患、色離，如實地知道。如實知道后，就不貪戀色，不讚嘆色，不執著色，也不會再生未來的色。』受、想、行、識也應如此廣泛地解說。『色不生，受、想、行、識不生，就能從色中解脫，從受、想、行、識中解脫。我說他們解脫了生、老、病、死、憂、悲、惱、苦的聚集，這就是色滅，受、想、行、識滅。』 『因此，比丘們！應當經常修習方便禪思，使內心寂靜，精勤方便，如實觀察。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 如同觀察一樣，像這樣乃至作證十二部經，也應廣泛地解說。
English version After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. Just as with observation, so too with distinguishing, various distinguishing, knowing, broad knowing, various knowing, approaching, approaching practice, entering, touching, and realizing these two sutras, it should be extensively explained. (66) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus: 'You should always practice skillful meditative reflection, making your minds internally tranquil. Why is that? Having practiced skillful meditative reflection and made your minds internally tranquil, you will observe things as they truly are. How do you observe things as they truly are? You observe as they truly are this form, the arising of this form, the cessation of this form, this feeling, perception, mental formations, and consciousness, the arising of this consciousness, and the cessation of this consciousness.' 'What is the arising of form? What is the arising of feeling, perception, mental formations, and consciousness? Bhikkhus! An ignorant, unlearned ordinary person does not truly observe the arising of form, the gratification of form, the danger of form, and the escape from form. Therefore, they delight in that form, praise it, and are attached to it, and in the future, form will arise again.' Feeling, perception, mental formations, and consciousness should also be extensively explained in this way. 'When that form arises, and feeling, perception, mental formations, and consciousness arise, they are not liberated from form, nor are they liberated from feeling, perception, mental formations, and consciousness. I say that they are not liberated from birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair, a pure mass of great suffering. This is called the arising of form, the arising of feeling, perception, mental formations, and consciousness.' 'What is the cessation of form, the cessation of feeling, perception, mental formations, and consciousness? A learned noble disciple truly observes the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form, and truly knows it. Having truly known it, they do not delight in form, do not praise form, are not attached to form, and future form will not arise.' Feeling, perception, mental formations, and consciousness should also be extensively explained in this way. 'When form does not arise, and feeling, perception, mental formations, and consciousness do not arise, they are liberated from form, and liberated from feeling, perception, mental formations, and consciousness. I say that they are liberated from the mass of birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair. This is called the cessation of form, the cessation of feeling, perception, mental formations, and consciousness.' 'Therefore, bhikkhus! You should always practice skillful meditative reflection, making your minds internally tranquil, diligently applying effort, and observing things as they truly are.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. Just as with observation, so too with the twelve sutras up to realization, it should be extensively explained.
。
（六七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「常當修習方便禪思，內寂其心。所以者何？比丘！修習方便禪思，內寂其心已，如實觀察。云何如實觀察？如實知此色、此色集、此色滅；此受、想、行、識，此識集、此識滅。
「云何色集，受、想、行、識集？愚癡無聞凡夫不如實知色集、色滅、色味、色患、色離。不如實知故，樂著彼色，讚歎於色；樂著於色，讚歎色故取；取緣有，有緣生，生緣老、死、憂、悲、惱、苦。如是純大苦聚生，是名色集，受、想、行、識集。
「云何色滅，受、想、行、識滅？多聞聖弟子如實知色集、色滅、色味、色患、色離。如實知故，不樂著色，不讚嘆色；不樂著、讚歎色故，愛樂滅；愛樂滅故取滅，取滅故有滅，有滅故生滅，生滅故老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅。云何多聞聖弟子如實知受、想、行、識？識集、識滅、識味、識患、識離如實知？知彼故不樂著彼識，不讚嘆于識；不樂著、讚歎識故，樂愛滅；樂愛滅故取滅，取滅故有滅，有滅故生滅，生滅故老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅，皆悉得滅。比丘！是名色滅，受、想、行、識滅。
「比丘！常當修習方便禪思，內寂其心。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如觀察，乃至作證十二經，亦如是廣說。
（六八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 （六七） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴各位比丘：『應當經常修習方便禪思，使內心寂靜。為什麼呢？比丘們！修習方便禪思，內心寂靜之後，就能如實地觀察。如何如實觀察呢？如實地知道這個色，這個色的生起，這個色的滅亡；這個受、想、行、識，這個識的生起，這個識的滅亡。』 『什麼是色集，受、想、行、識集呢？愚癡無知的凡夫不能如實地知道色的生起、色的滅亡、色的滋味、色的禍患、色的離散。因為不能如實地知道，所以貪戀執著於色，讚歎色；因為貪戀執著於色，讚歎色，所以產生取；取緣于有，有緣于生，生緣于老、死、憂、悲、惱、苦。這樣，純粹的大苦聚集產生，這就是色集，受、想、行、識集。』 『什麼是色滅，受、想、行、識滅呢？多聞的聖弟子如實地知道色的生起、色的滅亡、色的滋味、色的禍患、色的離散。因為如實地知道，所以不貪戀執著於色，不讚嘆色；因為不貪戀執著、不讚嘆色，所以愛樂滅；愛樂滅所以取滅，取滅所以有滅，有滅所以生滅，生滅所以老、病、死、憂、悲、惱、苦滅，這樣，純粹的大苦聚集滅亡。多聞的聖弟子如何如實地知道受、想、行、識呢？如實地知道識的生起、識的滅亡、識的滋味、識的禍患、識的離散？因為知道這些，所以不貪戀執著于識，不讚嘆識；因為不貪戀執著、不讚嘆識，所以愛樂滅；愛樂滅所以取滅，取滅所以有滅，有滅所以生滅，生滅所以老、病、死、憂、悲、惱、苦滅，這樣，純粹的大苦聚集滅亡，都能夠滅亡。比丘們！這就是色滅，受、想、行、識滅。』 『比丘們！應當經常修習方便禪思，使內心寂靜。』 佛說完這部經后，各位比丘聽了佛所說的，歡喜地奉行。 如觀察，乃至作證十二部經，也像這樣廣泛地解說。 （六八） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。
English version (67) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the World-Honored One addressed the monks, saying: 'You should always practice skillful meditative contemplation, making your minds internally tranquil. Why is that? Monks! Having practiced skillful meditative contemplation and made your minds internally tranquil, you will observe things as they truly are. How do you observe things as they truly are? You truly know this form, the arising of this form, the cessation of this form; this feeling, perception, mental formations, and consciousness, the arising of this consciousness, the cessation of this consciousness.' 'What is the arising of form, feeling, perception, mental formations, and consciousness? Ignorant, unlearned ordinary people do not truly know the arising of form, the cessation of form, the allure of form, the danger of form, the escape from form. Because they do not truly know, they are attached to form, they praise form; because they are attached to form and praise form, they grasp; grasping conditions existence, existence conditions birth, birth conditions old age, death, sorrow, lamentation, pain, and distress. Thus, a great mass of pure suffering arises. This is called the arising of form, feeling, perception, mental formations, and consciousness.' 'What is the cessation of form, feeling, perception, mental formations, and consciousness? A well-learned noble disciple truly knows the arising of form, the cessation of form, the allure of form, the danger of form, the escape from form. Because they truly know, they are not attached to form, they do not praise form; because they are not attached to and do not praise form, craving ceases; when craving ceases, grasping ceases; when grasping ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age, sickness, death, sorrow, lamentation, pain, and distress cease. Thus, a great mass of pure suffering ceases. How does a well-learned noble disciple truly know feeling, perception, mental formations, and consciousness? How do they truly know the arising of consciousness, the cessation of consciousness, the allure of consciousness, the danger of consciousness, the escape from consciousness? Because they know these, they are not attached to consciousness, they do not praise consciousness; because they are not attached to and do not praise consciousness, craving ceases; when craving ceases, grasping ceases; when grasping ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age, sickness, death, sorrow, lamentation, pain, and distress cease. Thus, a great mass of pure suffering ceases, and all are able to cease. Monks! This is called the cessation of form, feeling, perception, mental formations, and consciousness.' 'Monks! You should always practice skillful meditative contemplation, making your minds internally tranquil.' After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, joyfully practiced it. Like the observation, and up to the twelve discourses on realization, it is also explained extensively in this way. (68) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
爾時，世尊告諸比丘：「常當修習方便禪思，內寂其心，如實觀察。云何如實觀察？如實知此色、此色集、此色滅；此受、想、行、識，此識集、此識滅。
「云何色集，受、想、行、識集？緣眼及色眼識生，三事和合生觸，緣觸生受，緣受生愛，乃至純大苦聚生，是名色集。如是，緣耳、鼻、舌、身、意，緣意及法生意識，三事和合生觸，緣觸生受，緣受生愛。如是乃至純大苦聚生，是名色集，受、想、行、識集。
「云何色滅，受、想、行、識滅？緣眼乃至色眼識生，三事和合生觸，觸滅則受滅，乃至純大苦聚滅，如是耳、鼻、舌、身、意，緣意及法意識生，三事和合生觸，觸滅則受滅、愛滅，乃至純大苦聚滅，是名色滅，受、想、行、識滅。
「是故，比丘！常當修習方便禪思，內寂其心。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如觀察，乃至作證十二經，亦如是廣說。
受與生及樂 亦說六入處 一一十二種 禪定三昧經
（六九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說有身集趣道及有身集滅道。云何有身集趣道？愚癡無聞凡夫，見不如實知色集、色滅、色味、色患、色離。不如實知故，樂色、嘆色、著色、住色；樂色、嘆色、著色、住色故，愛樂取；緣取有，緣有生，緣生、老、病、死、憂、悲、苦、惱。如是純大苦聚生。如是受、想、行、識廣說，是名有身集趣道。比丘！有身集趣道，當知即是苦集趣道
現代漢語譯本： 那時，世尊告訴眾比丘：『應當經常修習方便禪思，使內心寂靜，如實地觀察。如何如實觀察呢？如實地知道這個色，這個色的生起，這個色的滅去；這個受、想、行、識，這個識的生起，這個識的滅去。』 『什麼是色的生起，受、想、行、識的生起呢？以眼和色為緣，產生眼識，三者和合產生觸，以觸為緣產生受，以受為緣產生愛，乃至純粹的大苦聚集產生，這叫做色的生起。同樣，以耳、鼻、舌、身、意為緣，以意和法為緣產生意識，三者和合產生觸，以觸為緣產生受，以受為緣產生愛。這樣乃至純粹的大苦聚集產生，這叫做色的生起，受、想、行、識的生起。』 『什麼是色的滅去，受、想、行、識的滅去呢？以眼乃至色和眼識為緣產生，三者和合產生觸，觸滅則受滅，乃至純粹的大苦聚集滅去。同樣，以耳、鼻、舌、身、意為緣，以意和法為緣產生意識，三者和合產生觸，觸滅則受滅、愛滅，乃至純粹的大苦聚集滅去，這叫做色的滅去，受、想、行、識的滅去。』 『因此，比丘們！應當經常修習方便禪思，使內心寂靜。』 佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。 像這樣觀察，乃至作證十二部經，也像這樣廣泛地解說。 受與生及樂，也說了六入處，一一十二種，禪定三昧經。 （六九） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『我現在當說有身集起的道路以及有身集滅的道路。什麼是有身集起的道路呢？愚癡無知的凡夫，不能如實地知道色的生起、色的滅去、色的滋味、色的過患、色的離去。因為不能如實地知道，所以貪愛色、讚歎色、執著色、安住於色；因為貪愛色、讚歎色、執著色、安住於色，所以愛樂取；以取為緣產生有，以有為緣產生生，以生為緣產生老、病、死、憂、悲、苦、惱。這樣純粹的大苦聚集產生。像這樣受、想、行、識也廣泛地解說，這叫做有身集起的道路。比丘們！有身集起的道路，應當知道就是苦集起的道路。』
English version: At that time, the World Honored One told the bhikkhus: 'You should always practice skillful meditative contemplation, quiet your minds internally, and observe truthfully. How does one observe truthfully? Truthfully know this form, the arising of this form, the cessation of this form; this feeling, perception, mental formations, consciousness, the arising of this consciousness, the cessation of this consciousness.' 'What is the arising of form, the arising of feeling, perception, mental formations, and consciousness? Conditioned by the eye and forms, eye-consciousness arises; the coming together of these three gives rise to contact; conditioned by contact, feeling arises; conditioned by feeling, craving arises, and so on, until the arising of a whole mass of suffering. This is called the arising of form. Likewise, conditioned by the ear, nose, tongue, body, and mind, and conditioned by the mind and mental objects, mind-consciousness arises; the coming together of these three gives rise to contact; conditioned by contact, feeling arises; conditioned by feeling, craving arises. And so on, until the arising of a whole mass of suffering. This is called the arising of form, the arising of feeling, perception, mental formations, and consciousness.' 'What is the cessation of form, the cessation of feeling, perception, mental formations, and consciousness? Conditioned by the eye, and so on, and eye-consciousness, the coming together of these three gives rise to contact; with the cessation of contact, feeling ceases, and so on, until the cessation of a whole mass of suffering. Likewise, conditioned by the ear, nose, tongue, body, and mind, and conditioned by the mind and mental objects, mind-consciousness arises; the coming together of these three gives rise to contact; with the cessation of contact, feeling and craving cease, and so on, until the cessation of a whole mass of suffering. This is called the cessation of form, the cessation of feeling, perception, mental formations, and consciousness.' 'Therefore, bhikkhus! You should always practice skillful meditative contemplation, and quiet your minds internally.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. Like this observation, and so on, up to the twelve sutras of realization, are also explained in this way extensively. Feeling and birth and pleasure, also the six sense bases are spoken of, each of the twelve kinds, the sutra of meditative concentration and samadhi. (69) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the bhikkhus: 'I will now speak about the path leading to the arising of the self and the path leading to the cessation of the arising of the self. What is the path leading to the arising of the self? An ignorant, unlearned ordinary person does not truly know the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form. Because they do not truly know, they are attached to form, praise form, cling to form, and dwell in form; because they are attached to form, praise form, cling to form, and dwell in form, they love and grasp; conditioned by grasping, existence arises; conditioned by existence, birth arises; conditioned by birth, old age, sickness, death, sorrow, lamentation, pain, and distress arise. Thus, a whole mass of suffering arises. Likewise, feeling, perception, mental formations, and consciousness are explained extensively. This is called the path leading to the arising of the self. Bhikkhus! The path leading to the arising of the self, you should know, is the path leading to the arising of suffering.'
。
「云何有身集滅道？多聞聖弟子如實知色、色集、色滅、色味、色患、色離。如實知故，於色不樂、不嘆、不著、不住；不樂、不嘆、不著、不住故，彼色愛樂滅；愛樂滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、苦、惱，純大苦聚滅。如色，受、想、行、識亦如是，是名有身滅道跡。有身滅道跡，則是苦滅道跡，是故說有身滅道跡。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如當說，有及當知，亦如是說。
（七〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說有身苦邊、有身集邊、有身滅邊。諦聽，善思念之，當爲汝說。云何有身苦邊？謂五受陰。云何為五？色受陰，受、想、行、識受陰，是名有身苦邊。云何有身集邊？謂受，當來有愛、貪、喜俱，彼彼樂著，是名有身集邊。云何有身滅邊？即此受，當來有愛、貪、喜俱，彼彼樂著無餘斷、吐、盡、離欲、滅、寂、沒，是名有身滅邊。是故當說有身苦邊、有身集邊、有身滅邊。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
如當說，有及當知，亦如是說。
（七一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說有身、有身集、有身滅、有身滅道跡。諦聽，善思，當爲汝說。云何有身？謂五受陰。云何為五？色受陰，受、想、行、識受陰，是名有身。云何有身集？當來有愛，貪、喜俱，彼彼染著，是名有身集
現代漢語譯本： 『什麼是身集滅之道？』多聞的聖弟子如實地知曉色的生起、色的滅去、色的樂味、色的過患、色的離散。因為如實知曉，所以對色不貪戀、不讚嘆、不執著、不住留；因為不貪戀、不讚嘆、不執著、不住留，所以對色的愛慾滅盡；愛慾滅盡則執取滅盡，執取滅盡則有滅盡，有滅盡則生滅盡，生滅滅盡則老、病、死、憂、悲、苦、惱，純粹的大苦聚集滅盡。如同色一樣，受、想、行、識也是如此，這稱為身滅之道跡。身滅之道跡，也就是苦滅之道跡，所以說身滅之道跡。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 如同應當說的那樣，有和應當知道的，也應當這樣說。
（七〇） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我現在要說有身苦的邊際、有身集的邊際、有身滅的邊際。仔細聽，好好思考，我將為你們解說。什麼是身苦的邊際？就是五受陰。什麼是五？色受陰，受、想、行、識受陰，這稱為身苦的邊際。什麼是身集的邊際？就是受，當來有愛、貪、喜相伴，對種種事物樂於執著，這稱為身集的邊際。什麼是身滅的邊際？就是這受，當來有愛、貪、喜相伴，對種種事物樂於執著完全斷除、捨棄、滅盡、離欲、寂滅、消沒，這稱為身滅的邊際。所以應當說身苦的邊際、身集的邊際、身滅的邊際。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 如同應當說的那樣，有和應當知道的，也應當這樣說。
（七一） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我現在要說有身、有身集、有身滅、有身滅道跡。仔細聽，好好思考，我將為你們解說。什麼是有身？就是五受陰。什麼是五？色受陰，受、想、行、識受陰，這稱為有身。什麼是有身集？當來有愛，貪、喜相伴，對種種事物染著，這稱為有身集。
English version: 'What is the path of the arising and cessation of the body?' A well-learned noble disciple truly knows the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form. Because of truly knowing, one is not delighted by form, does not praise it, does not cling to it, and does not dwell on it; because one is not delighted by it, does not praise it, does not cling to it, and does not dwell on it, the craving for form ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, old age, sickness, death, sorrow, grief, suffering, and distress, the entire mass of great suffering, cease. Just as with form, so it is with feeling, perception, mental formations, and consciousness; this is called the path of the cessation of the body. The path of the cessation of the body is also the path of the cessation of suffering, therefore it is said to be the path of the cessation of the body. After the Buddha spoke this discourse, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. As it should be said, what exists and what should be known, should also be said in this way.
(70) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks: 'I will now explain the limit of bodily suffering, the limit of the arising of the body, and the limit of the cessation of the body. Listen carefully, reflect well, and I will explain it to you. What is the limit of bodily suffering? It is the five aggregates of clinging. What are the five? The aggregate of form, the aggregates of feeling, perception, mental formations, and consciousness; this is called the limit of bodily suffering. What is the limit of the arising of the body? It is feeling, accompanied by future craving, greed, and delight, with attachment to various things; this is called the limit of the arising of the body. What is the limit of the cessation of the body? It is this feeling, accompanied by future craving, greed, and delight, with attachment to various things, being completely abandoned, relinquished, extinguished, dispassionate, ceased, and passed away; this is called the limit of the cessation of the body. Therefore, the limit of bodily suffering, the limit of the arising of the body, and the limit of the cessation of the body should be explained.' After the Buddha spoke this discourse, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. As it should be said, what exists and what should be known, should also be said in this way.
(71) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks: 'I will now explain the body, the arising of the body, the cessation of the body, and the path to the cessation of the body. Listen carefully, reflect well, and I will explain it to you. What is the body? It is the five aggregates of clinging. What are the five? The aggregate of form, the aggregates of feeling, perception, mental formations, and consciousness; this is called the body. What is the arising of the body? It is future craving, accompanied by greed and delight, with attachment to various things; this is called the arising of the body.'
。云何有身滅？當來有愛，貪、喜俱，彼彼樂著無餘斷、吐、盡、離欲、滅，是名有身滅。
「云何有身滅道跡？謂八聖道，正見、正志、正語、正業、正命、正方便、正念、正定，是名有身滅道跡。是名當說有身、有身集、有身滅、有身滅道跡。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
余如是說。差別者：「當知有身，當知斷有身集，當知證有身滅，當知修斷有身道跡。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如當說，有及當知，亦如是說。又復差別者：「比丘知有身，斷有身集，證有身滅，修斷有身道，是名比丘斷愛慾縛諸結等法，修無間等，究竟苦邊。」
又復差別者：「是名比丘究竟邊際，究竟離垢，究竟梵行，純凈上士。」
又復差別者：「是名比丘阿羅漢盡諸有漏，所作已作，已舍重擔，逮得己利，盡諸有結，正智心解脫。」
又復差別者：「是名比丘斷關、度塹，超越境界，脫諸防邏，建聖法幢。」
又復差別者：「云何斷關？謂斷五下分結。云何度塹？謂度無明深塹。云何超越境界？謂究竟無始生死。云何脫諸防邏？謂有愛盡。云何建聖法幢？謂我慢盡。」
又復差別者：「是名比丘斷五枝，成六枝，守護一，依四種，棄捨諸諦，離諸求，凈諸覺，身行息，心善解脫，慧善解脫，純一立梵行，無上士。」
其道有三種 實覺亦三種 有身四種說 羅漢有六種
（七二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本： 『什麼是有身的滅盡？』當未來之愛，貪慾和喜悅都消失時，對一切事物不再執著，完全斷除、捨棄、滅盡、離欲，這就是所謂的有身滅盡。 『什麼是有身滅盡的道路？』就是八聖道，即正見、正思惟、正語、正業、正命、正精進、正念、正定，這就是所謂的有身滅盡的道路。這就是所說的有身、有身集、有身滅、有身滅道。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 還有另一種說法。區別在於：『應當知道有身，應當知道斷除有身之集，應當知道證得有身之滅，應當知道修習斷除有身之道。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 正如所說，有和應當知道，也是這樣說的。還有一種區別：『比丘知道有身，斷除有身之集，證得有身之滅，修習斷除有身之道，這樣的比丘就斷除了愛慾的束縛和各種煩惱，修習無間等法，最終達到苦的盡頭。』 還有一種區別：『這樣的比丘就達到了究竟的邊際，究竟的離垢，究竟的梵行，是純凈的上士。』 還有一種區別：『這樣的比丘是阿羅漢，漏盡一切煩惱，所作已辦，已放下重擔，獲得自己的利益，斷盡一切煩惱的束縛，以正智獲得心的解脫。』 還有一種區別：『這樣的比丘斷除了關卡，度過了深溝，超越了境界，脫離了防邏，建立了聖法的旗幟。』 還有一種區別：『什麼是斷關？就是斷除五下分結。什麼是度溝？就是度過無明的深溝。什麼是超越境界？就是究竟地超越無始的生死輪迴。什麼是脫離防邏？就是愛慾的滅盡。什麼是建立聖法的旗幟？就是我慢的滅盡。』 還有一種區別：『這樣的比丘斷除了五種枝，成就了六種枝，守護一種，依靠四種，捨棄一切真理，遠離一切追求，凈化一切覺知，身行止息，心善解脫，慧善解脫，純一地建立梵行，是無上的上士。』 其道有三種，實覺亦三種，有身四種說，羅漢有六種。 （七二） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version: 'What is the cessation of the body?' When future craving, greed, and joy are all gone, when there is no attachment to anything, when they are completely cut off, relinquished, extinguished, and detached, this is called the cessation of the body. 'What is the path leading to the cessation of the body?' It is the Noble Eightfold Path, namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the path leading to the cessation of the body. This is what is meant by the body, the arising of the body, the cessation of the body, and the path leading to the cessation of the body. Having spoken this discourse, the monks rejoiced in what the Buddha had said and practiced accordingly. There is another way of saying it. The difference is: 'One should know the body, one should know the abandoning of the arising of the body, one should know the realization of the cessation of the body, and one should know the cultivation of the path leading to the cessation of the body.' Having spoken this discourse, the monks rejoiced in what the Buddha had said and practiced accordingly. As it is said, 'there is' and 'one should know,' it is also said in this way. And there is another difference: 'A monk who knows the body, abandons the arising of the body, realizes the cessation of the body, and cultivates the path leading to the cessation of the body, such a monk has broken the bonds of craving and desire and all defilements, cultivates the unremitting practices, and ultimately reaches the end of suffering.' And there is another difference: 'Such a monk has reached the ultimate boundary, the ultimate purity, the ultimate holy life, and is a pure noble one.' And there is another difference: 'Such a monk is an Arhat, with all defilements exhausted, what needed to be done is done, the burden is laid down, one's own benefit is attained, all bonds are broken, and the mind is liberated through right knowledge.' And there is another difference: 'Such a monk has broken through the gate, crossed the ditch, transcended the boundary, escaped the guards, and established the banner of the holy Dharma.' And there is another difference: 'What is breaking through the gate? It is breaking the five lower fetters. What is crossing the ditch? It is crossing the deep ditch of ignorance. What is transcending the boundary? It is ultimately transcending the beginningless cycle of birth and death. What is escaping the guards? It is the exhaustion of craving. What is establishing the banner of the holy Dharma? It is the exhaustion of conceit.' And there is another difference: 'Such a monk has broken the five branches, accomplished the six branches, guards one, relies on four, abandons all truths, is detached from all seeking, purifies all awareness, bodily activity ceases, the mind is well liberated, wisdom is well liberated, purely establishes the holy life, and is the unsurpassed noble one.' Its path is threefold, true awakening is also threefold, the body is spoken of in four ways, and the Arhat is of six kinds. (72) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Sravasti.
。
爾時，世尊告諸比丘：「當說所知法、智及智者。諦聽，善思，當爲汝說。云何所知法？謂五受陰。何等為五？色受陰，受、想、行、識受陰，是名所知法。
「云何為智？調伏貪慾、斷貪慾、越貪慾，是名為智。
「云何智者？阿羅漢是。阿羅漢者，非有他世死、非無他世死、非有無他世死、非非有無他世死，廣說無量，諸數永滅。
「是名說所知法、智及智者。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說重擔、取擔、舍擔、擔者。諦聽，善思，當爲汝說。云何重擔？謂五受陰。何等為五？色受陰，受、想、行、識受陰。
「云何取擔？當來有愛，貪、喜俱，彼彼樂著。
「云何舍擔？若當來有愛，貪、喜俱，彼彼樂著永斷無餘已、滅已，吐、盡、離欲、滅、沒。
「云何擔者？謂士夫是，士夫者，如是名，如是生，如是姓族，如是食，如是受苦樂，如是長壽，如是久住，如是壽命齊限。是名為重擔、取擔、舍擔、擔者。」
爾時，世尊而說偈言：
「已舍于重擔， 不復應更取， 重任為大苦， 舍任為大樂， 當斷一切愛， 則盡一切行， 曉了有餘境， 不復轉還有。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五受陰
現代漢語譯本 當時，世尊告訴眾比丘：『應當說所知法、智和智者。仔細聽，好好思考，我將為你們解說。什麼叫做所知法？就是五種受陰。哪五種呢？色受陰，受、想、行、識受陰，這叫做所知法。』 『什麼叫做智？調伏貪慾、斷除貪慾、超越貪慾，這叫做智。』 『什麼叫做智者？阿羅漢就是。阿羅漢，不是有來世的死，不是沒有來世的死，不是既有又沒有來世的死，不是非有非沒有來世的死，廣泛地說，種種數量都永遠滅盡。』 『這叫做說所知法、智和智者。』 佛說完這部經后，眾比丘聽了佛的教誨，歡喜地奉行。 （七三） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我現在要說重擔、取擔、舍擔和擔者。仔細聽，好好思考，我將為你們解說。什麼叫做重擔？就是五種受陰。哪五種呢？色受陰，受、想、行、識受陰。』 『什麼叫做取擔？就是未來的愛慾，伴隨著貪婪和喜悅，對各種事物執著。』 『什麼叫做舍擔？就是未來的愛慾，伴隨著貪婪和喜悅，對各種事物的執著，永遠斷除，沒有剩餘，滅盡，吐出，離欲，滅沒。』 『什麼叫做擔者？就是士夫。士夫，就是這樣命名，這樣出生，這樣姓氏，這樣飲食，這樣感受苦樂，這樣長壽，這樣久住，這樣壽命的期限。這叫做重擔、取擔、舍擔和擔者。』 當時，世尊說了偈語： 『已經捨棄了重擔， 不應該再重新拾取， 重擔是巨大的痛苦， 捨棄重擔是巨大的快樂， 應當斷除一切愛慾， 就能滅盡一切行為， 明瞭了有餘的境界， 就不會再輪迴轉生。』 佛說完這部經后，眾比丘聽了佛的教誨，歡喜地奉行。 （七四） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有五種受陰』
English version At that time, the World-Honored One told the bhikkhus: 'I will speak of what is to be known, wisdom, and the wise one. Listen carefully, think well, and I will explain it to you. What is meant by what is to be known? It is the five aggregates of clinging. What are the five? The aggregate of form, the aggregates of feeling, perception, mental formations, and consciousness, these are called what is to be known.' 'What is meant by wisdom? It is the taming of desire, the cutting off of desire, the transcending of desire, this is called wisdom.' 'What is meant by the wise one? It is the Arhat. The Arhat is not one who has death in another life, not one who has no death in another life, not one who both has and has no death in another life, not one who neither has nor has no death in another life, broadly speaking, all numbers are forever extinguished.' 'This is called speaking of what is to be known, wisdom, and the wise one.' After the Buddha finished speaking this sutra, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them. (73) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the bhikkhus: 'I will now speak of the burden, the taking up of the burden, the laying down of the burden, and the bearer of the burden. Listen carefully, think well, and I will explain it to you. What is meant by the burden? It is the five aggregates of clinging. What are the five? The aggregate of form, the aggregates of feeling, perception, mental formations, and consciousness.' 'What is meant by taking up the burden? It is future craving, accompanied by greed and delight, clinging to this and that.' 'What is meant by laying down the burden? It is when future craving, accompanied by greed and delight, clinging to this and that, is completely cut off without remainder, extinguished, vomited out, relinquished, dispassionate, ceased, and sunk.' 'What is meant by the bearer of the burden? It is the individual. The individual is so named, so born, of such a clan, eating such food, experiencing such pleasure and pain, having such a lifespan, dwelling for such a time, and having such a life span. This is called the burden, the taking up of the burden, the laying down of the burden, and the bearer of the burden.' At that time, the World-Honored One spoke these verses: 'Having laid down the burden, One should not take it up again, The burden is great suffering, Laying down the burden is great joy, One should cut off all craving, Then all actions will cease, Having understood the remaining realm, One will not return again.' After the Buddha finished speaking this sutra, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them. (74) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the bhikkhus: 'There are five aggregates of clinging'
。何等為五？色受陰，受、想、行、識受陰。愚癡無聞凡夫不如實知色、色集、色滅、色味、色患、色離。不如實知故，於色所樂、讚歎、繫著住，色縛所縛，內縛所縛，不知根本，不知邊際，不知出離，是名愚癡無聞凡夫。以縛生，以縛死，以縛從此世至他世；于彼亦復以縛生，以縛死，是名愚癡無聞凡夫。隨魔自在，入魔網中，隨魔所化，魔縛所縛，為魔所牽。受、想、行、識亦復如是。
「多聞聖弟子如實知色、色集、色滅、色味、色患、色離。如實知故，不貪喜色，不讚嘆，不繫著住，非色縛所縛，非內縛所縛，知根本，知津濟，知出離，是名多聞聖弟子。不隨縛生，不隨縛死，不隨縛從此世至他世，不隨魔自在，不入魔手，不隨魔所作，非魔所縛，解脫魔縛，離魔所牽；受、想、行、識亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五受陰。何等為五？謂色受陰，比丘於色厭、離欲、滅、不起、解脫，是名如來、應、等正覺；如是受、想、行、識，厭、離欲、滅、不起、解脫，是名如來、應、等正覺。比丘亦於色厭、離欲、滅，名阿羅漢慧解脫；如是受、想、行、識，厭、離欲、滅，名阿羅漢慧解脫。比丘！如來、應、等正覺，阿羅漢慧解脫，有何差別？」
比丘白佛：「如來為法根、為法眼、為法依，唯愿世尊為諸比丘廣說此義，諸比丘聞已，當受奉行。」
佛告比丘：「諦聽，善思，當爲汝說
現代漢語譯本：什麼是五蘊呢？即色受陰，以及受、想、行、識受陰。愚癡無知的凡夫不能如實地瞭解色的生起、色的集結、色的滅盡、色的樂味、色的過患、色的出離。因為不能如實瞭解，所以對於色產生喜愛、讚歎、執著，被色所束縛，被內在的束縛所困，不知道根本，不知道邊際，不知道出離，這叫做愚癡無知的凡夫。他們因束縛而生，因束縛而死，因束縛而從這一世到下一世；在下一世也同樣因束縛而生，因束縛而死，這叫做愚癡無知的凡夫。他們隨魔自在，進入魔網之中，隨魔所化，被魔的束縛所困，被魔所牽引。受、想、行、識也是如此。 多聞的聖弟子能夠如實地瞭解色的生起、色的集結、色的滅盡、色的樂味、色的過患、色的出離。因為如實瞭解，所以不貪愛色，不讚嘆，不執著，不被色的束縛所困，不被內在的束縛所困，知道根本，知道解脫之道，知道出離，這叫做多聞的聖弟子。他們不隨束縛而生，不隨束縛而死，不隨束縛從這一世到下一世，不隨魔自在，不入魔手，不隨魔所作，不被魔所束縛，解脫魔的束縛，脫離魔的牽引；受、想、行、識也是如此。 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜奉行。 （七五） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有五種受陰。哪五種呢？即色受陰。比丘對於色厭惡、離欲、滅盡、不起、解脫，這叫做如來、應供、等正覺；同樣，對於受、想、行、識，厭惡、離欲、滅盡、不起、解脫，這叫做如來、應供、等正覺。比丘也對於色厭惡、離欲、滅盡，叫做阿羅漢慧解脫；同樣，對於受、想、行、識，厭惡、離欲、滅盡，叫做阿羅漢慧解脫。比丘們！如來、應供、等正覺和阿羅漢慧解脫，有什麼差別呢？』 比丘們對佛說：『如來是法的根本、法的眼睛、法的依靠，唯愿世尊為眾比丘詳細解說這個道理，眾比丘聽了之後，當會接受奉行。』 佛陀告訴比丘們：『仔細聽，好好思考，我將為你們解說。』
English version: What are the five? They are the form aggregate, and the feeling, perception, mental formations, and consciousness aggregates. Ignorant, unlearned ordinary people do not truly understand the arising, the gathering, the cessation, the gratification, the danger, and the escape from form. Because they do not truly understand, they are attached to, praise, and cling to form, bound by the fetters of form, bound by inner fetters, not knowing the root, not knowing the boundary, not knowing the escape. This is called an ignorant, unlearned ordinary person. They are born with fetters, die with fetters, and with fetters go from this world to the next; in the next world, they are also born with fetters and die with fetters. This is called an ignorant, unlearned ordinary person. They are at the mercy of Mara, enter Mara's net, are transformed by Mara, bound by Mara's fetters, and led by Mara. The same is true for feeling, perception, mental formations, and consciousness. Well-learned noble disciples truly understand the arising, the gathering, the cessation, the gratification, the danger, and the escape from form. Because they truly understand, they do not crave form, do not praise it, do not cling to it, are not bound by the fetters of form, are not bound by inner fetters, know the root, know the way to liberation, and know the escape. This is called a well-learned noble disciple. They are not born with fetters, do not die with fetters, do not go from this world to the next with fetters, are not at the mercy of Mara, do not enter Mara's hand, are not transformed by Mara, are not bound by Mara's fetters, are liberated from Mara's fetters, and are free from Mara's lead. The same is true for feeling, perception, mental formations, and consciousness. After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (75) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One addressed the monks, saying, 'There are five aggregates of clinging. What are the five? They are the form aggregate. Monks, when a monk is disgusted with, detached from, ceases, does not arise, and is liberated from form, this is called a Tathagata, an Arhat, a Fully Enlightened One. Likewise, when one is disgusted with, detached from, ceases, does not arise, and is liberated from feeling, perception, mental formations, and consciousness, this is called a Tathagata, an Arhat, a Fully Enlightened One. Monks, when a monk is disgusted with, detached from, and ceases form, this is called an Arhat liberated by wisdom. Likewise, when one is disgusted with, detached from, and ceases feeling, perception, mental formations, and consciousness, this is called an Arhat liberated by wisdom. Monks! What is the difference between a Tathagata, an Arhat, a Fully Enlightened One, and an Arhat liberated by wisdom?' The monks said to the Buddha, 'The Tathagata is the root of the Dharma, the eye of the Dharma, and the refuge of the Dharma. We beseech the World-Honored One to explain this meaning in detail to the monks, so that the monks, having heard it, will accept and practice it.' The Buddha told the monks, 'Listen carefully, think well, and I will explain it to you.'
。如來、應、等正覺未曾聞法，能自覺法，通達無上菩提，于未來世開覺聲聞而為說法，謂四念處、四正勤、四如意足、五根、五力、七覺、八道。比丘！是名如來、應、等正覺未得而得，未利而利，知道、分別道、說道、通道，復能成就諸聲聞教授教誡；如是說正順欣樂善法，是名如來、羅漢差別。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五受陰。何等為五？色受陰，受、想、行、識受陰。汝等比丘當觀察於色，觀察色已，見有我、異我、相在不？」
諸比丘白佛言：「不也，世尊！」
佛告比丘：「善哉！善哉！色無我，無我者則無常，無常者則是苦。若苦者，彼一切非我、不異我、不相在，當作是觀。受、想、行、識亦復如是。多聞聖弟子於此五受陰觀察非我、非我所。如是觀察已，於世間都無所取；無所取者，則無所著；無所著者，自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當斷色慾貪，欲貪斷已，則色斷；色斷已，得斷知；得斷知已，則根本斷。如截多羅樹頭，未來不復更生。如是受、想、行、識欲貪斷，乃至未來世不復更生。」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：如來、應供、正等覺在未曾聽聞佛法時，能自己覺悟佛法，通達無上菩提，在未來世開啟聲聞弟子的覺悟併爲他們說法，即四念處、四正勤、四如意足、五根、五力、七覺支、八正道。比丘們！這稱為如來、應供、正等覺未得而得，未利而利，知道、分別道、說道、通達道，又能成就諸聲聞弟子的教導和訓誡；像這樣宣說正順、欣樂的善法，這就是如來和羅漢的差別。」 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （七六） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有五種受陰。哪五種呢？色受陰，受、想、行、識受陰。你們比丘應當觀察色，觀察色之後，看看是否有我、異我、相在嗎？』 眾比丘回答佛陀說：『沒有，世尊！』 佛陀告訴比丘們：『很好！很好！色無我，無我則無常，無常則是苦。如果是苦，那麼它就不是我、不異於我、不相在，應當這樣觀察。受、想、行、識也是如此。多聞的聖弟子觀察這五受陰，認為它們非我、非我所。這樣觀察之後，對於世間的一切都無所執取；無所執取，則無所依戀；無所依戀，就能自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （七七） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『應當斷除對欲的貪愛，欲貪斷除后，色也斷除；色斷除后，就得到斷除的知見；得到斷除的知見后，就從根本上斷除。就像砍斷多羅樹的樹頭，未來不會再長出來。受、想、行、識的欲貪斷除，乃至未來世也不會再產生。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。
English version: The Tathagata, the Worthy One, the Fully Enlightened One, without having heard the Dharma, can awaken to the Dharma by himself, attain unsurpassed Bodhi, and in the future, awaken the Sravakas and teach them the Dharma, namely the Four Foundations of Mindfulness, the Four Right Exertions, the Four Paths to Power, the Five Faculties, the Five Strengths, the Seven Factors of Enlightenment, and the Eightfold Path. Monks! This is called the Tathagata, the Worthy One, the Fully Enlightened One, having attained what was not attained, having benefited what was not benefited, knowing, distinguishing, speaking, and understanding the path, and also being able to accomplish the teachings and instructions for all Sravakas; thus speaking of the Dharma that is right, agreeable, and joyful, this is the difference between the Tathagata and an Arhat.』 After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (76) Thus have I heard: At one time, the Buddha was staying in Jeta's Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the monks: 『There are five aggregates of clinging. What are the five? The aggregate of form, the aggregates of feeling, perception, mental formations, and consciousness. You monks should observe form, and after observing form, see if there is a self, a different self, or a self within?』 The monks replied to the Buddha: 『No, World Honored One!』 The Buddha told the monks: 『Excellent! Excellent! Form is without self, and what is without self is impermanent, and what is impermanent is suffering. If it is suffering, then it is not self, not different from self, and not within self, you should observe it in this way. Feeling, perception, mental formations, and consciousness are also the same. A well-learned noble disciple observes these five aggregates of clinging as not self and not belonging to self. Having observed in this way, they have no attachment to anything in the world; having no attachment, they have no clinging; having no clinging, they realize Nirvana by themselves: 『Birth is exhausted, the holy life is lived, what had to be done is done, and there is no more future existence.』 After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (77) Thus have I heard: At one time, the Buddha was staying in Jeta's Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the monks: 『You should abandon craving for desire. When craving for desire is abandoned, form is also abandoned; when form is abandoned, the knowledge of abandonment is attained; when the knowledge of abandonment is attained, it is abandoned from the root. It is like cutting off the top of a palmyra tree, which will not grow again in the future. Likewise, when craving for desire for feeling, perception, mental formations, and consciousness is abandoned, they will not arise again in the future.』 After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
。
（七八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若色起、住、出，則苦於此起，病於此住，老、死於此出；受、想、行、識亦如是說。比丘！若色滅、息、沒，苦於此滅，病於此息，老、死於此沒；受、想、行、識亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「過去、未來色尚無常，況復現在色！多聞聖弟子如是觀察已，不顧過去色，不欣未來色，于現在色厭、離欲、滅寂靜；受、想、行、識亦復如是。
「比丘！若無過去色者，多聞聖弟子無不顧過去色；以有過去色故，多聞聖弟子不顧過去色。若無未來色者，多聞聖弟子無不欣未來色；以有未來色故，多聞聖弟子不欣未來色。若無現在色者，多聞聖弟子不于現在色生厭、離欲、滅盡向；以欲現在色故，多聞聖弟子于現在色生厭、離欲、滅盡向。受、想、行、識亦如是說。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如無常，苦、空、非我三經，亦如是說。
（八〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當說聖法印及見清凈。諦聽，善思。若有比丘作是說：『我于空三昧未有所得，而起無相、無所有、離慢知見。』者，莫作是說
現代漢語譯本 （七八） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果色（物質）生起、存在、消散，那麼痛苦就會由此生起，疾病會由此存在，衰老和死亡會由此消散；感受、思想、行為、意識也是這樣說的。比丘們！如果色（物質）滅盡、止息、消失，那麼痛苦就會由此滅盡，疾病會由此止息，衰老和死亡會由此消失；感受、思想、行為、意識也是這樣。』 佛說完這部經，眾比丘聽了佛所說，歡喜地奉行。 （七九） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『過去的和未來的色（物質）尚且是無常的，更何況現在的色（物質）！多聞的聖弟子這樣觀察后，就不會留戀過去的色（物質），不會貪求未來的色（物質），對於現在的色（物質）會厭惡、舍離慾望、達到寂靜；感受、思想、行為、意識也是這樣。』 『比丘們！如果沒有過去的色（物質），多聞的聖弟子就不會不留戀過去的色（物質）；正因為有過去的色（物質），多聞的聖弟子才不留戀過去的色（物質）。如果沒有未來的色（物質），多聞的聖弟子就不會不貪求未來的色（物質）；正因為有未來的色（物質），多聞的聖弟子才不貪求未來的色（物質）。如果沒有現在的色（物質），多聞的聖弟子就不會對現在的色（物質）產生厭惡、舍離慾望、趨向滅盡；正因為有現在的色（物質），多聞的聖弟子才對現在的色（物質）產生厭惡、舍離慾望、趨向滅盡。感受、思想、行為、意識也是這樣說的。』 佛說完這部經，眾比丘聽了佛所說，歡喜地奉行。 如無常、苦、空、非我這三部經，也是這樣說的。 （八〇） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『應當說聖法的印記和見解的清凈。仔細聽，好好思考。如果有比丘這樣說：『我對於空三昧還沒有任何領悟，卻產生了無相、無所有、遠離我慢的知見。』，不要這樣說。
English version (78) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus: 'If form arises, abides, and ceases, then suffering arises from this, disease abides in this, and old age and death cease from this; so also are feeling, perception, mental formations, and consciousness. Bhikkhus! If form is extinguished, ceases, and disappears, then suffering is extinguished from this, disease ceases from this, and old age and death disappear from this; so also are feeling, perception, mental formations, and consciousness.' Having spoken this discourse, the bhikkhus rejoiced in the Blessed One's words and practiced accordingly. (79) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus: 'Past and future form are impermanent, how much more so present form! A well-instructed noble disciple, having observed this, does not dwell on past form, does not delight in future form, and becomes disgusted with, dispassionate towards, and tranquilized by present form; so also are feeling, perception, mental formations, and consciousness.' 'Bhikkhus! If there were no past form, a well-instructed noble disciple would not dwell on past form; because there is past form, a well-instructed noble disciple does not dwell on past form. If there were no future form, a well-instructed noble disciple would not delight in future form; because there is future form, a well-instructed noble disciple does not delight in future form. If there were no present form, a well-instructed noble disciple would not become disgusted with, dispassionate towards, and inclined to the cessation of present form; because there is present form, a well-instructed noble disciple becomes disgusted with, dispassionate towards, and inclined to the cessation of present form. So also are feeling, perception, mental formations, and consciousness.' Having spoken this discourse, the bhikkhus rejoiced in the Blessed One's words and practiced accordingly. The same is said for the three discourses on impermanence, suffering, emptiness, and non-self. (80) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus: 'I will speak of the marks of the holy Dharma and the purity of view. Listen carefully and reflect well. If a bhikkhu says: 『I have not attained anything in the emptiness concentration, yet I have arisen with the knowledge of signlessness, nothingness, and freedom from conceit,』 do not say this.
。所以者何？若於空未得者而言我得無相、無所有、離慢知見者，無有是處！若有比丘作是說：『我得空，能起無相、無所有、離慢知見。』者，此則善說。所以者何？若得空已，能起無相、無所有、離慢知見者，斯有是處！云何為聖弟子及見清凈？」
比丘白佛：「佛為法根、法眼、法依，唯愿為說！諸比丘聞說法已，如說奉行。」
佛告比丘：「若比丘于空閑處樹下坐，善觀色無常、磨滅、離欲之法。如是觀察受、想、行、識，無常、磨滅、離欲之法。觀察彼陰無常、磨滅、不堅固、變易法，心樂、清凈、解脫，是名為空。如是觀者，亦不能離慢、知見清凈。
「復有正思惟三昧，觀色相斷，聲、香、味、觸、法相斷，是名無相。如是觀者，猶未離慢、知見清凈。
「復有正思惟三昧，觀察貪相斷，瞋恚、癡相斷，是名無所有。如是觀者，猶未離慢、知見清凈。
「復有正思惟三昧，觀察我所從何而生？
「復有正思惟三昧，觀察我、我所，從若見、若聞、若嗅、若嘗、若觸、若識而生。
「復作是觀察：『若因、若緣而生識者，彼識因、緣，為常、為無常？』
「復作是思惟：『若因、若緣而生識者，彼因、彼緣皆悉無常。』複次，彼因、彼緣皆悉無常，彼所生識云何有常？
「無常者，是有為行，從緣起，是患法、滅法、離欲法、斷知法，是名聖法印、知見清凈；是名比丘當說聖法印、知見清凈……」如是廣說。
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：這是什麼原因呢？如果有人在沒有真正領悟空性的時候，就說自己已經獲得了無相、無所有、以及脫離我慢的知見，這是不可能的！如果有一位比丘這樣說：『我已經領悟了空性，能夠生起無相、無所有、以及脫離我慢的知見。』，這才是正確的說法。這是什麼原因呢？如果真正領悟了空性，就能夠生起無相、無所有、以及脫離我慢的知見，這才是合理的！那麼，如何才能成為聖弟子並獲得清凈的見解呢？ 比丘對佛說：『佛是法的根本、法的眼睛、法的依靠，希望您能為我們解說！我們這些比丘聽聞佛的教誨后，一定會按照您所說的去奉行。』 佛告訴比丘們：『如果比丘在空閑的地方，比如在樹下靜坐，仔細觀察色法是無常的、會消磨的、會讓人離欲的。同樣地，觀察受、想、行、識，也是無常的、會消磨的、會讓人離欲的。觀察這些構成生命的要素是無常的、會消磨的、不堅固的、會變化的，內心感到喜悅、清凈、解脫，這叫做空。像這樣觀察，仍然不能脫離我慢，也不能獲得清凈的見解。 『還有一種正思惟的三昧，觀察色相的斷滅，聲音、香氣、味道、觸感、法相的斷滅，這叫做無相。像這樣觀察，仍然不能脫離我慢，也不能獲得清凈的見解。 『還有一種正思惟的三昧，觀察貪慾的斷滅，嗔恨、愚癡的斷滅，這叫做無所有。像這樣觀察，仍然不能脫離我慢，也不能獲得清凈的見解。 『還有一種正思惟的三昧，觀察『我』是從哪裡產生的？』 『還有一種正思惟的三昧，觀察『我』和『我所』，是從所見、所聞、所嗅、所嘗、所觸、所識而產生的。』 『再這樣觀察：『如果因為因緣而產生意識，那麼這個意識的因緣，是常還是無常呢？』 『再這樣思惟：『如果因為因緣而產生意識，那麼這個因緣都是無常的。』進一步說，如果因緣都是無常的，那麼由它所產生的意識又怎麼可能是常呢？』 『無常的事物，是有為的，從因緣而生，是苦患的、會滅的、會讓人離欲的、會斷滅的，這叫做聖法印、清凈的見解；這就是比丘應當宣說的聖法印、清凈的見解……』佛陀如此廣泛地闡述。 佛陀說完這部經后，比丘們聽了佛陀的教誨，都歡喜地接受並奉行。
English version: What is the reason for this? If someone, without having truly realized emptiness, claims to have attained the absence of characteristics, the absence of possessions, and the knowledge free from conceit, that is impossible! If a bhikkhu were to say, 'I have attained emptiness, and I am able to generate the absence of characteristics, the absence of possessions, and the knowledge free from conceit,' that would be a correct statement. What is the reason for this? If one has truly attained emptiness, one is able to generate the absence of characteristics, the absence of possessions, and the knowledge free from conceit; that is reasonable! So, how does one become a noble disciple and attain pure understanding? The bhikkhus said to the Buddha, 'Buddha, you are the root of the Dharma, the eye of the Dharma, and the refuge of the Dharma. We beseech you to explain it to us! We bhikkhus, having heard the Dharma, will practice as you have taught.' The Buddha told the bhikkhus, 'If a bhikkhu sits in a secluded place, such as under a tree, and carefully observes that form is impermanent, subject to decay, and leads to detachment, and similarly observes that feeling, perception, mental formations, and consciousness are also impermanent, subject to decay, and lead to detachment, and observes that these elements of life are impermanent, subject to decay, not firm, and subject to change, and the mind feels joy, purity, and liberation, this is called emptiness. Even with such observation, one cannot be free from conceit, nor can one attain pure understanding.' 'Furthermore, there is a samadhi of right contemplation, observing the cessation of the characteristic of form, the cessation of sound, smell, taste, touch, and the characteristic of phenomena; this is called the absence of characteristics. Even with such observation, one cannot be free from conceit, nor can one attain pure understanding.' 'Furthermore, there is a samadhi of right contemplation, observing the cessation of the characteristic of greed, the cessation of hatred and delusion; this is called the absence of possessions. Even with such observation, one cannot be free from conceit, nor can one attain pure understanding.' 'Furthermore, there is a samadhi of right contemplation, observing, 'From where does the 'I' arise?'' 'Furthermore, there is a samadhi of right contemplation, observing that 'I' and 'mine' arise from what is seen, heard, smelled, tasted, touched, and cognized.' 'And further observe: 'If consciousness arises from a cause and condition, is that cause and condition of consciousness permanent or impermanent?'' 'And further contemplate: 'If consciousness arises from a cause and condition, then that cause and condition are all impermanent.' Furthermore, if the cause and condition are all impermanent, how can the consciousness that arises from them be permanent?' 'That which is impermanent is conditioned, arises from causes and conditions, is suffering, subject to cessation, leads to detachment, and is subject to ending; this is called the seal of the noble Dharma, pure understanding; this is what a bhikkhu should proclaim as the seal of the noble Dharma, pure understanding...' The Buddha expounded in this extensive manner. Having spoken this discourse, the bhikkhus, having heard the Buddha's teachings, joyfully accepted and practiced them.
。
（八一）
如是我聞：
一時，佛住毗耶離獼猴池側重閣講堂。
爾時，有離車名摩訶男，日日遊行，往詣佛所。時，彼離車作是念：「若我早詣世尊所者，世尊及我知識比丘皆悉禪思，我今當詣七庵羅樹阿耆毗外道所。」即往詣彼富蘭那迦葉住處。
時，富蘭那迦葉——外道眾主，與五百外道前後圍繞，高聲嬉戲，論說俗事。時，富蘭那迦葉遙見離車摩訶男來，告其眷屬，令寂靜住：「汝等默然！是離車摩訶男是沙門瞿曇弟子，此是沙門瞿曇白衣弟子，毗耶離中最為上首，常樂靜寂，讚歎寂靜，彼所之詣寂靜之眾，是故汝等應當寂靜。」
時，摩訶男詣彼眾富蘭那所，與富蘭那共相問訊，相慰勞已，卻坐一面。時，摩訶男語富蘭那言：「我聞富蘭那為諸弟子說法：『無因、無緣眾生有垢，無因、無緣眾生清凈。』世有此論，汝為審有此，為是外人相毀之言？世人所撰，為是法、為非法，頗有世人共論、難問、嫌責以不？」
富蘭那迦葉言：「實有此論，非世妄傳。我立此論，是如法論，我說此法，皆是順法，無有世人來共難問而呵責者。所以者何？摩訶男！我如是見、如是說：『無因、無緣眾生有垢，無因、無緣眾生清凈。』」
時，摩訶男聞富蘭那所說，心不喜樂，呵罵已，從坐起去，向世尊所，頭面禮足，卻坐一面，以向與富蘭那所論事，向佛廣說。
佛告離車摩訶男：「彼富蘭那為出意語，不足記也。如是富蘭那愚癡，不辨、不善、非因而作是說：『無因、無緣眾生有垢，無因、無緣眾生清凈
現代漢語譯本 （八一） 我是這樣聽說的： 一時，佛陀住在毗耶離獼猴池邊的重閣講堂。 當時，有一位名叫摩訶男的離車人，每天都前往佛陀所在的地方。那時，這位離車人心中想：『如果我早點去拜見世尊，世尊和我的熟識比丘們都在禪定中，我現在應該去七庵羅樹的阿耆毗外道那裡。』於是就去了富蘭那迦葉的住處。 當時，富蘭那迦葉——外道首領，被五百外道前後圍繞，高聲嬉鬧，談論世俗之事。富蘭那迦葉遠遠看見離車人摩訶男來了，就告訴他的眷屬，讓他們安靜下來：『你們安靜！這位離車人摩訶男是沙門瞿曇的弟子，他是沙門瞿曇的在家弟子，在毗耶離中最為尊貴，他喜歡安靜，讚美安靜，他所去的地方都是安靜的場所，所以你們應當安靜。』 當時，摩訶男來到富蘭那的住所，與富蘭那互相問候，慰問之後，坐在一旁。摩訶男對富蘭那說：『我聽說富蘭那為弟子們說法：『無因無緣眾生有垢，無因無緣眾生清凈。』世上有這種說法，你確實是這樣認為的嗎？還是別人誹謗你的話？世人所撰寫的，是符合佛法的還是不符合佛法的？有沒有世人共同討論、質疑、責難的？』 富蘭那迦葉說：『確實有這種說法，不是世人妄傳。我創立這種說法，是符合佛法的說法，我說這種法，都是順應佛法的，沒有世人來質疑責難我。為什麼呢？摩訶男！我就是這樣認為、這樣說的：『無因無緣眾生有垢，無因無緣眾生清凈。』 當時，摩訶男聽了富蘭那所說，心中不喜悅，呵斥了他，就從座位上起身離開，前往世尊所在的地方，頂禮佛足，坐在一旁，把剛才與富蘭那所討論的事情，向佛陀詳細地說了。 佛陀告訴離車人摩訶男：『富蘭那說的是沒有意義的話，不值得記述。像富蘭那這樣愚癡的人，不辨是非，不善巧，沒有原因就說：『無因無緣眾生有垢，無因無緣眾生清凈。』
English version (Eighty-one) Thus have I heard: At one time, the Buddha was dwelling in the multi-storied lecture hall beside the Monkey Pond in Vaishali. At that time, there was a Licchavi named Mahanama, who went to the Buddha's place every day. Then, this Licchavi thought: 'If I go to see the World Honored One early, the World Honored One and the monks I know will all be in meditation. I should go to the Ajivika ascetics at the seven mango trees.' So he went to the place where Purana Kassapa was staying. At that time, Purana Kassapa—the leader of the ascetics—was surrounded by five hundred ascetics, making loud noises and discussing worldly matters. Purana Kassapa saw Licchavi Mahanama coming from afar and told his followers to be quiet: 'Be silent! This Licchavi Mahanama is a disciple of the Shramana Gautama. He is a lay disciple of the Shramana Gautama, the most respected in Vaishali. He loves tranquility and praises tranquility. The places he goes are all quiet, so you should be quiet.' Then, Mahanama went to Purana's place, greeted Purana, and after exchanging pleasantries, sat to one side. Mahanama said to Purana: 'I have heard that Purana teaches his disciples: 'Without cause or condition, beings are defiled; without cause or condition, beings are pure.' Is this what you truly believe, or is it slander from others? Is what people have written in accordance with the Dharma or not? Are there people who discuss, question, or criticize this?' Purana Kassapa said: 'This is indeed what I teach, not a false rumor. I established this teaching, and it is in accordance with the Dharma. What I say is in accordance with the Dharma, and no one has come to question or criticize me. Why is that? Mahanama! This is what I see and what I say: 'Without cause or condition, beings are defiled; without cause or condition, beings are pure.' Then, Mahanama, upon hearing what Purana said, was displeased and rebuked him. He then rose from his seat and left, going to the place where the World Honored One was. He bowed at the Buddha's feet, sat to one side, and told the Buddha in detail about his conversation with Purana. The Buddha said to Licchavi Mahanama: 'What Purana said is meaningless and not worth remembering. Purana is foolish, unable to discern right from wrong, unskilled, and without reason says: 'Without cause or condition, beings are defiled; without cause or condition, beings are pure.'
。』所以者何？有因、有緣眾生有垢，有因、有緣眾生清凈。
「摩訶男！何因、何緣眾生有垢，何因、何緣眾生清凈？摩訶男！若色一向是苦，非樂、非隨樂、非樂長養、離樂者，眾生不應因此而生樂著。摩訶男！以色非一向是苦，是樂、隨樂、樂所長養、不離樂，是故眾生於色染著；染著故系，系故有惱。摩訶男！若受、想、行、識一向是苦，非樂、非隨樂、非樂長養、離樂者，眾生不應因此而生樂著。摩訶男！以識非一向是苦，是樂，隨樂、樂所長養、不離樂，是故眾生於識染著；染著故系，系故生惱。摩訶男！是名有因、有緣眾生有垢。
「摩訶男！何因、何緣眾生清凈？摩訶男！若色一向是樂，非苦、非隨苦、非憂苦長養、離苦者，眾生不應因色而生厭離。摩訶男！以色非一向樂，是苦、隨苦、憂苦長養、不離苦，是故眾生厭離於色；厭故不樂，不樂故解脫。摩訶男！若受、想、行、識一向是樂，非苦、非隨苦、非憂苦長養、離苦者，眾生不應因識而生厭離。摩訶男！以受、想、行、識非一向樂，是苦、隨苦、憂苦長養、不離苦，是故眾生厭離於識；厭故不樂，不樂故解脫。摩訶男！是名有因、有緣眾生清凈。」
時，摩訶男聞佛所說，歡喜隨喜，禮佛而退。
知法及重擔 往詣、觀、欲貪 生及與略說 法印、富蘭那
（八二）
如是我聞：
一時，佛住支提竹園精舍
現代漢語譯本：『這是什麼原因呢？』因為有因、有緣，眾生就會有污垢；因為有因、有緣，眾生就會清凈。 『摩訶男！什麼因、什麼緣導致眾生有污垢，什麼因、什麼緣導致眾生清凈呢？摩訶男！如果色完全是苦，不是樂，不隨順樂，不是樂所滋養，遠離樂，那麼眾生不應該因此而產生貪戀。摩訶男！因為色不是完全是苦，而是樂，隨順樂，樂所滋養，不離樂，所以眾生對色產生染著；因為染著所以被束縛，因為被束縛所以有煩惱。摩訶男！如果受、想、行、識完全是苦，不是樂，不隨順樂，不是樂所滋養，遠離樂，那麼眾生不應該因此而產生貪戀。摩訶男！因為識不是完全是苦，而是樂，隨順樂，樂所滋養，不離樂，所以眾生對識產生染著；因為染著所以被束縛，因為被束縛所以有煩惱。摩訶男！這叫做有因、有緣眾生有污垢。 『摩訶男！什麼因、什麼緣導致眾生清凈呢？摩訶男！如果色完全是樂，不是苦，不隨順苦，不是憂苦所滋養，遠離苦，那麼眾生不應該因為色而產生厭離。摩訶男！因為色不是完全是樂，而是苦，隨順苦，憂苦所滋養，不離苦，所以眾生厭離色；因為厭離所以不貪戀，因為不貪戀所以解脫。摩訶男！如果受、想、行、識完全是樂，不是苦，不隨順苦，不是憂苦所滋養，遠離苦，那麼眾生不應該因為識而產生厭離。摩訶男！因為受、想、行、識不是完全是樂，而是苦，隨順苦，憂苦所滋養，不離苦，所以眾生厭離識；因為厭離所以不貪戀，因為不貪戀所以解脫。摩訶男！這叫做有因、有緣眾生清凈。』 當時，摩訶男聽了佛所說，歡喜隨喜，向佛頂禮後退下。 知法及重擔，往詣、觀、欲貪，生及與略說，法印、富蘭那。 （八二） 如是我聞： 一時，佛住在支提竹園精舍。
English version: 'What is the reason for this? Because of causes and conditions, beings have defilements; because of causes and conditions, beings are purified.' 'Mahānāma, what are the causes and conditions for beings to have defilements, and what are the causes and conditions for beings to be purified? Mahānāma, if form were entirely suffering, not pleasure, not following pleasure, not nourished by pleasure, and separate from pleasure, beings would not develop attachment to it. Mahānāma, because form is not entirely suffering, but is pleasure, follows pleasure, is nourished by pleasure, and is not separate from pleasure, therefore beings become attached to form; because of attachment they are bound, and because of being bound they have suffering. Mahānāma, if feeling, perception, mental formations, and consciousness were entirely suffering, not pleasure, not following pleasure, not nourished by pleasure, and separate from pleasure, beings would not develop attachment to them. Mahānāma, because consciousness is not entirely suffering, but is pleasure, follows pleasure, is nourished by pleasure, and is not separate from pleasure, therefore beings become attached to consciousness; because of attachment they are bound, and because of being bound they have suffering. Mahānāma, this is called beings having defilements due to causes and conditions.' 'Mahānāma, what are the causes and conditions for beings to be purified? Mahānāma, if form were entirely pleasure, not suffering, not following suffering, not nourished by sorrowful suffering, and separate from suffering, beings would not develop aversion to form. Mahānāma, because form is not entirely pleasure, but is suffering, follows suffering, is nourished by sorrowful suffering, and is not separate from suffering, therefore beings develop aversion to form; because of aversion they do not crave, and because of not craving they are liberated. Mahānāma, if feeling, perception, mental formations, and consciousness were entirely pleasure, not suffering, not following suffering, not nourished by sorrowful suffering, and separate from suffering, beings would not develop aversion to consciousness. Mahānāma, because feeling, perception, mental formations, and consciousness are not entirely pleasure, but are suffering, follow suffering, are nourished by sorrowful suffering, and are not separate from suffering, therefore beings develop aversion to consciousness; because of aversion they do not crave, and because of not craving they are liberated. Mahānāma, this is called beings being purified due to causes and conditions.' Then, Mahānāma, having heard what the Buddha said, rejoiced and was pleased, and after bowing to the Buddha, he departed. Knowing the Dharma and the heavy burden, going to, observing, desire and craving, birth and the brief explanation, the Dharma seal, Pūraṇa. (82) Thus have I heard: At one time, the Buddha was dwelling in the Bamboo Grove Monastery in Cetī.
。
爾時，世尊告諸比丘：「多聞聖弟子於何所而見無常、苦？」
諸比丘白佛言：「世尊為法根、法眼、法依，唯愿為說！諸比丘聞已，當如說奉行。」
佛告比丘：「諦聽，善思，當爲汝說。多聞聖弟子於色見無常、苦，于受、想、行、識，見無常、苦。比丘！色為是常、無常耶？」
比丘白佛：「無常。世尊！」
「比丘！無常者是苦耶？」
比丘白佛：「是苦。世尊！」
「比丘！若無常、苦，是變易法，多聞聖弟子寧于中見我、異我、相在不？」
比丘白佛：「不也，世尊！」
「受、想、行、識亦復如是。是故，比丘！所有諸色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切皆非我、非異我、不相在。受、想、行、識亦復如是。多聞聖弟子如是觀察，厭於色，厭受、想、行、識，厭故不樂，不樂故解脫，解脫故：『我生已盡，梵行已立，所作已作，自知不受後有。』」
時，諸比丘聞佛所說，歡喜奉行。
（八三）
如是我聞：
一時，佛住毗耶離獼猴池側重閣講堂。
爾時，世尊告諸比丘：「多聞聖弟子於何所見非我、不異我、不相在。如是平等正觀，如實知見？」
比丘白佛：「世尊為法根、法眼、法依，唯愿為說！諸比丘聞已，如說奉行。」
佛告比丘：「諦聽，善思，當爲汝說。多聞聖弟子於色見非我、不異我、不相在，是名如實正觀。受、想、行、識亦復如是
現代漢語譯本： 當時，世尊告訴眾比丘：『多聞的聖弟子在什麼地方看到無常和苦呢？』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠，唯愿您為我們解說！眾比丘聽了之後，當會如您所說奉行。』 佛告訴比丘們：『仔細聽，好好思考，我當爲你們解說。多聞的聖弟子在色法中看到無常和苦，在受、想、行、識中也看到無常和苦。比丘們！色法是常還是無常呢？』 比丘們回答佛說：『是無常的，世尊！』 『比丘們！無常的東西是苦嗎？』 比丘們回答佛說：『是苦的，世尊！』 『比丘們！如果無常、是苦，是會變易的法，多聞的聖弟子難道會在其中看到我、異我、或相在嗎？』 比丘們回答佛說：『不會的，世尊！』 『受、想、行、識也是如此。因此，比丘們！所有一切色法，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是好、丑，無論是遠、近，它們都不是我、不是異我、也不是相在。受、想、行、識也是如此。多聞的聖弟子這樣觀察，就會厭離色法，厭離受、想、行、識，因為厭離而不貪戀，因為不貪戀而解脫，解脫后就會知道：『我的生死已盡，清凈的修行已經建立，該做的已經做完，自己知道不再有來生。』 當時，眾比丘聽了佛所說，歡喜奉行。 （八三） 如是我聞： 一時，佛住在毗耶離獼猴池邊的重閣講堂。 當時，世尊告訴眾比丘：『多聞的聖弟子在什麼地方看到非我、不異我、不相在。像這樣平等正確的觀察，如實地知見呢？』 比丘們對佛說：『世尊是法的根本、法的眼睛、法的依靠，唯愿您為我們解說！眾比丘聽了之後，當會如您所說奉行。』 佛告訴比丘們：『仔細聽，好好思考，我當爲你們解說。多聞的聖弟子在色法中看到非我、不異我、不相在，這叫做如實正確的觀察。受、想、行、識也是如此。
English version: At that time, the World Honored One said to the bhikkhus: 'Where does a well-learned noble disciple see impermanence and suffering?' The bhikkhus said to the Buddha: 'World Honored One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma. We beseech you to explain it! Having heard it, the bhikkhus will practice as you have said.' The Buddha told the bhikkhus: 'Listen carefully, think well, and I will explain it to you. A well-learned noble disciple sees impermanence and suffering in form, and also sees impermanence and suffering in feeling, perception, mental formations, and consciousness. Bhikkhus! Is form permanent or impermanent?' The bhikkhus replied to the Buddha: 'Impermanent, World Honored One!' 'Bhikkhus! Is that which is impermanent suffering?' The bhikkhus replied to the Buddha: 'It is suffering, World Honored One!' 'Bhikkhus! If it is impermanent, suffering, and subject to change, would a well-learned noble disciple see self, other than self, or in relation to self in it?' The bhikkhus replied to the Buddha: 'No, World Honored One!' 'Feeling, perception, mental formations, and consciousness are also like this. Therefore, bhikkhus! All forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, all of them are not self, not other than self, and not in relation to self. Feeling, perception, mental formations, and consciousness are also like this. A well-learned noble disciple observes in this way, and becomes weary of form, weary of feeling, perception, mental formations, and consciousness. Because of weariness, they do not delight in them, and because of not delighting, they are liberated. Having been liberated, they know: 『My birth is exhausted, the holy life has been established, what had to be done has been done, and I know that there will be no further existence.』' At that time, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. (83) Thus have I heard: At one time, the Buddha was dwelling in the multi-storied hall by the side of the Monkey Pond in Vaishali. At that time, the World Honored One said to the bhikkhus: 'Where does a well-learned noble disciple see not-self, not other than self, and not in relation to self? How does one see with such equal and correct observation, and know and see things as they truly are?' The bhikkhus said to the Buddha: 'World Honored One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma. We beseech you to explain it! Having heard it, the bhikkhus will practice as you have said.' The Buddha told the bhikkhus: 'Listen carefully, think well, and I will explain it to you. A well-learned noble disciple sees not-self, not other than self, and not in relation to self in form. This is called seeing things as they truly are with correct observation. Feeling, perception, mental formations, and consciousness are also like this.'
。」
佛告諸比丘：「色為是常、為無常耶？」
比丘白佛：「無常。世尊！」
又告比丘：「若無常者，是苦不？」
比丘白佛：「是苦。世尊！」
「比丘！若無常、苦，是變易法，多聞聖弟子于中寧見有我、異我、相在不？」
比丘白佛：「不也，世尊！」
「受、想、行、識亦復如是。是故，比丘！所有諸色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切皆非我、不異我、不相在，是名如實正觀。受、想、行、識亦復如是。多聞聖弟子如是觀察，於色得解脫，于受、想、行、識得解脫。我說彼解脫生、老、病、死、憂、悲、惱、苦，純大苦聚。」
佛說此經時，諸比丘聞佛所說，歡喜奉行。
（八四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「色是無常，無常則苦，苦則非我；非我者，彼一切非我、不異我、不相在，如實知，是名正觀。受、想、行、識亦復如是。多聞聖弟子於此五受陰非我、非我所觀察；如是觀察，于諸世間都無所取，無所取故無所著，無所著故自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（八五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
佛陀告訴眾比丘：『色是常住的還是無常的呢？』 比丘回答佛陀：『是無常的，世尊！』 佛陀又告訴比丘：『如果無常，那是苦嗎？』 比丘回答佛陀：『是苦，世尊！』 『比丘們！如果無常、是苦，是變易之法，那麼有智慧的聖弟子會認為其中有我、異於我、或與我相關聯嗎？』 比丘回答佛陀：『不會的，世尊！』 『受、想、行、識也是如此。因此，比丘們！所有一切色，無論是過去、未來、現在，內在、外在，粗糙、細微，美好、醜陋，遙遠、臨近，它們都不是我，不異於我，不與我相關聯，這才是如實正確的觀察。受、想、行、識也是如此。有智慧的聖弟子這樣觀察，就能從色中解脫，從受、想、行、識中解脫。我說這種解脫能脫離生、老、病、死、憂、悲、惱、苦，純粹的大苦聚集。』 佛陀說完這部經時，眾比丘聽了佛陀的教誨，歡喜地奉行。 （八四） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『色是無常的，無常就是苦，苦就不是我；不是我的，那麼一切都不是我，不異於我，不與我相關聯，如實地知道這些，就叫做正確的觀察。受、想、行、識也是如此。有智慧的聖弟子觀察這五種受陰不是我，也不是我所擁有的；這樣觀察，對於世間的一切都無所執取，無所執取就不會有執著，沒有執著就能自覺涅槃：『我的生命已經結束，清凈的修行已經完成，該做的已經做完，自己知道不再有來生。』』 佛陀說完這部經，眾比丘聽了佛陀的教誨，歡喜地奉行。 （八五） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。
The Buddha said to the monks, 'Is form permanent or impermanent?' The monks replied to the Buddha, 'Impermanent, Venerable Sir!' The Buddha further said to the monks, 'If it is impermanent, is it suffering?' The monks replied to the Buddha, 'It is suffering, Venerable Sir!' 'Monks! If it is impermanent, suffering, and subject to change, would a well-taught noble disciple see in it 'I', 'mine', or 'related to me'?' The monks replied to the Buddha, 'No, Venerable Sir!' 'So it is with feeling, perception, mental formations, and consciousness. Therefore, monks! All forms, whether past, future, or present, internal or external, coarse or fine, beautiful or ugly, far or near, all of them are not 'I', not 'mine', and not 'related to me'. This is called seeing things as they truly are. So it is with feeling, perception, mental formations, and consciousness. A well-taught noble disciple, observing in this way, is liberated from form, and liberated from feeling, perception, mental formations, and consciousness. I say that this liberation is from birth, old age, sickness, death, sorrow, lamentation, pain, grief, and despair, a mass of pure suffering.' When the Buddha had spoken this discourse, the monks, delighted by the Buddha's words, practiced accordingly. (84) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks, 'Form is impermanent, and what is impermanent is suffering, and what is suffering is not-self; what is not-self, all of that is not 'I', not 'mine', and not 'related to me'. Knowing this as it truly is, is called right view. So it is with feeling, perception, mental formations, and consciousness. A well-taught noble disciple observes these five aggregates of clinging as not-self and not belonging to self; observing in this way, he does not grasp at anything in the world, and because he does not grasp, he is not attached, and because he is not attached, he realizes Nirvana: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to be.' When the Buddha had spoken this discourse, the monks, delighted by the Buddha's words, practiced accordingly. (85) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
。
爾時，世尊告諸比丘：「比丘！於何所不見我、異我、相在？」
比丘白佛：「世尊為法根、法眼、法依，唯愿為說！諸比丘聞已，如說奉行。」
佛告比丘：「諦聽，善思，當爲汝說。於色不見有我、異我、相在不？于受、想、行、識亦復如是。比丘！色為是常、無常耶？」
比丘白佛：「無常。世尊！」
佛言：「比丘！若無常者，是苦不？」
比丘白佛：「是苦。世尊！」
「比丘！若無常、苦，是變易法，多聞聖弟子寧于中見我、異我、相在不？」
比丘白佛：「不也，世尊！」
「受、想、行、識亦復如是。是故，比丘！諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、不異我、不相在。受、想、行、識亦復如是。比丘！多聞聖弟子觀察五受陰非我、非我所。如是觀察者，于諸世間都無所取，無所取者無所著，無所著故自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（八六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若無常色有常者，彼色不應有病、有苦，亦不應於色有所求，欲令如是、不令如是。以色無常故，於色有病、有苦生，亦得不欲令如是、不令如是。受、想、行、識亦復如是。比丘！于意云何？色為常、為無常耶？」
比丘白佛：「無常
現代漢語譯本： 當時，世尊告訴眾比丘：『比丘們！在什麼地方你們看不到我、異於我、與我相關的存在呢？』 比丘們稟告佛陀：『世尊是法的根本、法的眼睛、法的依靠，唯愿為我們解說！眾比丘聽聞后，會如您所說奉行。』 佛陀告訴比丘們：『仔細聽，好好思考，我將為你們解說。在色法中，你們看不到有我、異於我、與我相關的存在嗎？在受、想、行、識中也是如此。比丘們！色法是常還是無常呢？』 比丘們稟告佛陀：『是無常的，世尊！』 佛陀說：『比丘們！如果無常，那是苦嗎？』 比丘們稟告佛陀：『是苦的，世尊！』 『比丘們！如果無常、是苦、是變易之法，多聞的聖弟子會在其中看到有我、異於我、與我相關的存在嗎？』 比丘們稟告佛陀：『不會的，世尊！』 『受、想、行、識也是如此。因此，比丘們！所有色法，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是美好、醜陋，無論是遙遠、臨近，它們都不是我、不異於我、不與我相關。受、想、行、識也是如此。比丘們！多聞的聖弟子觀察五蘊不是我、不是我所擁有的。這樣觀察的人，對於世間的一切都無所執取，無所執取就不會有執著，沒有執著就能自覺涅槃：『我的生死已經結束，清凈的修行已經建立，該做的已經完成，自己知道不再有來世。』 佛陀說完這部經，眾比丘聽聞佛陀所說，歡喜奉行。 （八六） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果無常的色法是常的，那麼色法就不應該有病、有苦，也不應該對色法有所求，想要它這樣、不想要它那樣。因為色法是無常的，所以色法會有病、有苦產生，也會有不想要它這樣、不想要它那樣的想法。受、想、行、識也是如此。比丘們！你們認為如何？色法是常還是無常呢？』 比丘們稟告佛陀：『是無常的，世尊！』
English version: At that time, the World-Honored One said to the monks: 'Monks! In what do you not see a self, different from a self, or related to a self?' The monks replied to the Buddha: 'World-Honored One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma. We beseech you to explain it! Having heard it, the monks will practice as you say.' The Buddha told the monks: 'Listen carefully, think well, and I will explain it to you. In form, do you not see a self, different from a self, or related to a self? It is the same with feeling, perception, mental formations, and consciousness. Monks! Is form permanent or impermanent?' The monks replied to the Buddha: 'Impermanent, World-Honored One!' The Buddha said: 'Monks! If it is impermanent, is it suffering?' The monks replied to the Buddha: 'It is suffering, World-Honored One!' 'Monks! If it is impermanent, suffering, and subject to change, would a well-learned noble disciple see a self, different from a self, or related to a self in it?' The monks replied to the Buddha: 'No, World-Honored One!' 'It is the same with feeling, perception, mental formations, and consciousness. Therefore, monks! All forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of them are not self, not different from self, and not related to self. It is the same with feeling, perception, mental formations, and consciousness. Monks! A well-learned noble disciple observes the five aggregates as not self and not belonging to self. Observing in this way, one does not grasp anything in the world, and without grasping, there is no attachment. Without attachment, one realizes Nirvana: 「Birth is exhausted, the holy life is established, what had to be done is done, and I know that there will be no further existence.」' Having spoken this discourse, the monks, delighted by the Buddha's words, practiced accordingly. (86) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One said to the monks: 'If impermanent form were permanent, then form should not have sickness or suffering, nor should there be any desire for form, wanting it to be this way or not that way. Because form is impermanent, sickness and suffering arise in form, and there is also the desire not to have it this way or not that way. It is the same with feeling, perception, mental formations, and consciousness. Monks! What do you think? Is form permanent or impermanent?' The monks replied to the Buddha: 'Impermanent, World-Honored One!'
。世尊！」
「比丘！無常為是苦不？」
比丘白佛：「是苦。世尊！」
「比丘！若無常、苦，是變易法，多聞聖弟子于中寧見是我、異我、相在不？」
比丘白佛：「不也，世尊！」
「受、想、行、識亦復如是。是故，比丘！諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、非我所如實知。受、想、行、識亦復如是。多聞聖弟子正觀於色，正觀已，於色生厭、離欲、不樂、解脫；受、想、行、識，生厭、離欲、不樂、解脫：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（八七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「色是苦。若色非是苦者，不應於色有病、有苦生，亦不欲令如是，亦不令不如是。以色是苦，以色是苦故，於色病生，亦得於色慾令如是、不令如是。受、想、行、識亦復如是。比丘！色為常、無常耶？」
比丘白佛：「無常。世尊！」
「比丘！無常者是苦不？」
比丘白佛：「是苦。世尊！」
「比丘！若無常、苦，是變易法，多聞聖弟子寧于中見我、異我、相在不？」
比丘白佛：「不也，世尊！」
「受、想、行、識亦復如是。是故，比丘！諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、不異我，不相在，如實觀察
現代漢語譯本：『世尊！』 『比丘！無常是苦嗎？』 比丘回答佛：『是苦，世尊！』 『比丘！如果無常、是苦，是變易之法，多聞的聖弟子會認為其中有我、異我、或相依存在嗎？』 比丘回答佛：『不會的，世尊！』 『受、想、行、識也是如此。因此，比丘！所有色，無論是過去、未來、現在，內在、外在，粗糙、細微，美好、醜陋，遙遠、臨近，它們都不是我，也不是我所擁有的，應當如實知曉。受、想、行、識也是如此。多聞的聖弟子正確地觀察色，觀察后，對色產生厭惡、離欲、不喜、解脫；對受、想、行、識，也產生厭惡、離欲、不喜、解脫：『我的生死已盡，梵行已立，該做的已做完，自己知道不再有來生。』 佛說完此經，眾比丘聽聞佛所說，歡喜奉行。 （八七） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『色是苦。如果色不是苦，就不應該在色上有病、有苦產生，也不會希望它如此，也不會希望它不如是。因為色是苦，因為色是苦的緣故，在色上會產生病，也能夠令它如此、不令它如此。受、想、行、識也是如此。比丘！色是常還是無常呢？』 比丘回答佛：『是無常的，世尊！』 『比丘！無常是苦嗎？』 比丘回答佛：『是苦，世尊！』 『比丘！如果無常、是苦，是變易之法，多聞的聖弟子會認為其中有我、異我、或相依存在嗎？』 比丘回答佛：『不會的，世尊！』 『受、想、行、識也是如此。因此，比丘！所有色，無論是過去、未來、現在，內在、外在，粗糙、細微，美好、醜陋，遙遠、臨近，它們都不是我，不異於我，不相依存在，應當如實觀察。』
English version: 『Venerable Sir!』 『Monks! Is impermanence suffering?』 The monks replied to the Buddha, 『It is suffering, Venerable Sir!』 『Monks! If impermanence is suffering, and is subject to change, would a well-taught noble disciple see in it 『this is me,』 『this is mine,』 or 『this is my self』?』 The monks replied to the Buddha, 『No, Venerable Sir!』 『So it is with feeling, perception, mental formations, and consciousness. Therefore, monks! All forms, whether past, future, or present, internal or external, coarse or fine, beautiful or ugly, far or near, all of them are not 『me,』 not 『mine,』 as it should be truly known. So it is with feeling, perception, mental formations, and consciousness. A well-taught noble disciple, correctly observing form, having observed it, becomes disgusted with form, dispassionate, not delighted, and liberated; with feeling, perception, mental formations, and consciousness, he becomes disgusted, dispassionate, not delighted, and liberated: 『Birth is exhausted, the holy life is fulfilled, what had to be done is done, I know that there is no more rebirth.』 Having spoken this discourse, the monks rejoiced in what the Buddha had said and practiced accordingly. (87) Thus have I heard: At one time, the Buddha was dwelling in Jeta』s Grove, Anathapindika』s Park, in Savatthi. Then, the Blessed One addressed the monks: 『Form is suffering. If form were not suffering, there would not be sickness or suffering arising from form, nor would there be a desire for it to be this way or not this way. Because form is suffering, because form is suffering, sickness arises from form, and it is possible to make it this way or not this way. So it is with feeling, perception, mental formations, and consciousness. Monks! Is form permanent or impermanent?』 The monks replied to the Buddha, 『Impermanent, Venerable Sir!』 『Monks! Is what is impermanent suffering?』 The monks replied to the Buddha, 『It is suffering, Venerable Sir!』 『Monks! If what is impermanent is suffering, and is subject to change, would a well-taught noble disciple see in it 『this is me,』 『this is mine,』 or 『this is my self』?』 The monks replied to the Buddha, 『No, Venerable Sir!』 『So it is with feeling, perception, mental formations, and consciousness. Therefore, monks! All forms, whether past, future, or present, internal or external, coarse or fine, beautiful or ugly, far or near, all of them are not 『me,』 not different from 『me,』 not dependent on 『me,』 as it should be truly observed.』
。受、想、行、識亦復如是。多聞聖弟子於色得解脫，于受、想、行、識得解脫；我說彼解脫生、老、病、死、憂、悲、惱、苦，純大苦聚。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
雜阿含經卷第三 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第四
宋天竺三藏求那跋陀羅譯
（八八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有年少婆羅門名郁多羅，來詣佛所，與世尊面相問訊慰勞已，退坐一面，白佛言：「世尊！我常如法行乞，持用供養父母，令得樂離苦。世尊！我作如是，為多福不？」
佛告郁多羅：「實有多福。所以者何？若有如法乞求，供養父母，令其安樂，除苦惱者，實有大福。」爾時，世尊即說偈言：
「如汝于父母， 恭敬修供養， 現世名稱流， 命終生天上。」
佛說此經已，年少郁多羅歡喜隨喜，作禮而去。
（八九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有年少婆羅門名優波迦，來詣佛所，與世尊面相問訊慰勞已，退坐一面，白佛言：「瞿曇！諸婆羅門常稱歎邪盛大會，沙門瞿曇亦複稱嘆邪盛大會不？」
佛告優波迦：「我不一向稱歎，或有邪盛大會可稱歎，或有邪盛大會不可稱歎
受、想、行、識也是如此。多聞的聖弟子對於色得到了解脫，對於受、想、行、識也得到了解脫；我說他們解脫了生、老、病、死、憂、悲、惱、苦，純粹是巨大的苦聚。 佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。 雜阿含經卷第三 大正藏第 02 冊 No. 0099 雜阿含經 雜阿含經卷第四 宋天竺三藏求那跋陀羅譯 （八八） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，有一位名叫郁多羅的年輕婆羅門，來到佛陀所在的地方，與世尊互相問候慰勞后，退坐在一旁，對佛說：『世尊！我經常如法乞食，用所得來供養父母，讓他們得到快樂，遠離痛苦。世尊！我這樣做，是不是很有福報呢？』 佛告訴郁多羅：『確實很有福報。為什麼呢？如果有人如法乞求，供養父母，讓他們安樂，消除他們的苦惱，這確實是很大的福報。』這時，世尊就說了偈語： 『如你對父母，恭敬地修供養，現世名聲流傳，命終後生天上。』 佛說完這部經后，年輕的郁多羅歡喜隨喜，行禮后離開了。 （八九） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，有一位名叫優波迦的年輕婆羅門，來到佛陀所在的地方，與世尊互相問候慰勞后，退坐在一旁，對佛說：『瞿曇！婆羅門們經常稱讚邪盛大會，沙門瞿曇也稱讚邪盛大會嗎？』 佛告訴優波迦：『我不是一概稱讚，有的邪盛大會可以稱讚，有的邪盛大會不可以稱讚。』
Sensation, perception, volition, and consciousness are also like this. A well-learned noble disciple is liberated from form, and is liberated from sensation, perception, volition, and consciousness; I say that they are liberated from birth, old age, sickness, death, sorrow, grief, distress, and suffering, a pure mass of great suffering. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. The Miscellaneous Agama Sutra, Volume 3 Taisho Tripitaka Volume 02, No. 0099, Miscellaneous Agama Sutra The Miscellaneous Agama Sutra, Volume 4 Translated by Gunabhadra of the Song Dynasty from India (88) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, there was a young Brahmin named Uttara who came to where the Buddha was. After exchanging greetings and pleasantries with the World-Honored One, he sat down to one side and said to the Buddha: 'World-Honored One! I often beg for alms according to the Dharma and use what I receive to support my parents, so that they may be happy and free from suffering. World-Honored One! Am I accumulating much merit by doing this?' The Buddha said to Uttara: 'Indeed, you are accumulating much merit. Why is that? If someone begs for alms according to the Dharma and supports their parents, bringing them happiness and removing their suffering, that is indeed a great merit.' At that time, the World-Honored One spoke a verse: 'As you respectfully make offerings to your parents, your good name will spread in this life, and after death, you will be reborn in heaven.' After the Buddha finished speaking this sutra, the young Uttara rejoiced and followed the teachings, bowed, and left. (89) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, there was a young Brahmin named Upaka who came to where the Buddha was. After exchanging greetings and pleasantries with the World-Honored One, he sat down to one side and said to the Buddha: 'Gautama! The Brahmins often praise the evil grand assemblies. Does the Shramana Gautama also praise the evil grand assemblies?' The Buddha said to Upaka: 'I do not praise them all without exception. Some evil grand assemblies are praiseworthy, and some evil grand assemblies are not praiseworthy.'
。」
優波迦白佛：「何等邪盛大會可稱歎？何等邪盛大會不可稱歎？」
佛告優波迦：「若邪盛大會系群少特牛、水特、水牸，及諸羊犢、小小眾生悉皆傷殺，逼迫苦切，僕使作人，鞭笞恐怛，悲泣號呼，不喜不樂，眾苦作役。如是等邪盛大會，我不稱歎，以造大難故。若復大會不繫縛群牛，乃至不令眾生辛苦作役者。如是邪盛大會，我所稱歎，以不造大難故。爾時，世尊即說偈言：
「馬祀等大會， 造諸大難事， 如是等邪盛， 大仙不稱歎。 繫縛諸眾生， 殺害微細蟲， 是非為正會， 大仙不隨順。 若不害眾生， 造作眾難者， 是等名正會， 大仙隨稱歎。 惠施修供養， 為應法邪盛， 施者清凈心， 梵行良福田。 如是大會者， 是則羅漢會， 是會得大果， 諸天皆歡喜。 自行恭敬請， 自手而施與， 彼我悉清凈， 是施得大果。 慧者如是施， 信心應解脫， 無罪樂世間， 智者往生彼。」
佛說此經已，優波迦婆羅門聞佛所說，歡喜隨喜，作禮而去。
（九〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園……廣說如上。差別者，謂隨說異偈言：
「無為無諸難， 邪盛時清凈， 如法隨順行， 攝護諸梵行。 馨香歸世界， 超過諸凡鄙， 佛于邪盛善， 稱歎此邪盛。 惠施修供養， 邪盛隨所應， 凈信平等施， 梵行良福田。 彼作如是施， 是施羅漢田， 如是廣大施， 諸天所稱歎
現代漢語譯本 優波迦問佛：『什麼樣的祭祀盛會值得稱讚？什麼樣的祭祀盛會不值得稱讚？』 佛告訴優波迦：『如果祭祀盛會中，捆綁大量的公牛、水牛、母牛，以及各種羊羔、幼小生物，全部加以傷害殺戮，逼迫它們痛苦不堪，驅使僕人勞作，鞭打恐嚇，使它們悲傷哭泣，不快樂，遭受各種苦役。這樣的祭祀盛會，我不稱讚，因為它會造成巨大的災難。如果祭祀盛會不捆綁牛群，甚至不讓眾生辛苦勞作。這樣的祭祀盛會，我所稱讚，因為它不會造成巨大的災難。』 當時，世尊即說偈語： 『馬祭等盛會， 造成各種大災難， 這樣的祭祀盛會， 大仙不稱讚。 捆綁各種眾生， 殺害微小蟲子， 這不是正當的祭祀， 大仙不隨順。 如果不傷害眾生， 不製造各種災難， 這樣的才叫正當的祭祀， 大仙隨之稱讚。 佈施修行供養， 爲了符合正法， 施者心清凈， 梵行是良田。 這樣的盛會， 是羅漢的聚會， 這樣的聚會得大果報， 諸天都歡喜。 自己恭敬地請， 親手佈施， 彼此都清凈， 這樣的佈施得大果報。 有智慧的人這樣佈施， 信心應當解脫， 無罪快樂地生活在世間， 智者往生彼岸。』 佛說完這部經后，優波迦婆羅門聽了佛所說，歡喜隨喜，行禮后離去。 （九〇） 我聽到的是這樣的： 一時，佛住在舍衛國的祇樹給孤獨園……（內容同上）不同之處在於，這裡說了不同的偈語： 『無為沒有災難， 祭祀盛會時清凈， 如法隨順修行， 攝護各種梵行。 馨香傳遍世界， 超越各種凡俗， 佛對祭祀盛會善， 稱讚這樣的祭祀盛會。 佈施修行供養， 祭祀盛會隨所應， 以清凈的信心平等佈施， 梵行是良田。 他們這樣做佈施， 這樣的佈施是羅漢的福田， 這樣廣大的佈施， 諸天都稱讚。』
English version Upaka asked the Buddha: 'What kind of sacrificial gathering is praiseworthy? What kind of sacrificial gathering is not praiseworthy?' The Buddha told Upaka: 'If in a sacrificial gathering, many bulls, water buffaloes, cows, as well as various lambs and small creatures are bound, all harmed and killed, forced to suffer, driven to work as servants, whipped and threatened, causing them to cry in sorrow, be unhappy, and endure all kinds of hard labor. Such a sacrificial gathering, I do not praise, because it creates great calamity. If a sacrificial gathering does not bind cattle, and does not even make living beings work hard. Such a sacrificial gathering, I praise, because it does not create great calamity.' At that time, the World Honored One spoke these verses: 'Sacrificial gatherings like horse sacrifices, create various great calamities, Such sacrificial gatherings, the great sage does not praise. Binding various living beings, killing tiny insects, This is not a proper sacrifice, the great sage does not follow. If one does not harm living beings, does not create various calamities, This is called a proper sacrifice, the great sage praises it. Giving alms and making offerings, to accord with the Dharma, The giver's mind is pure, Brahma practice is a good field. Such a gathering, is a gathering of Arhats, Such a gathering gains great rewards, the gods are all joyful. Respectfully inviting oneself, giving with one's own hands, Both are pure, such giving gains great rewards. Wise people give in this way, faith should be liberated, Living in the world without sin and with joy, the wise go to the other shore.' After the Buddha finished speaking this sutra, Upaka the Brahmin, having heard what the Buddha said, rejoiced and followed with joy, bowed and departed. (90) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Sravasti... (the content is the same as above) The difference is that here different verses are spoken: 'Without action, without calamities, the sacrificial gathering is pure, Following the Dharma in practice, protecting various Brahma practices. The fragrance spreads throughout the world, surpassing all the mundane, The Buddha is good at sacrificial gatherings, praising such sacrificial gatherings. Giving alms and making offerings, the sacrificial gathering is as it should be, Giving with pure faith and equality, Brahma practice is a good field. They make such offerings, such offerings are the field of Arhats, Such vast offerings, the gods praise.'
。 自行恭敬請， 自手而供養， 等攝自他故， 邪盛得大果。 慧者如是施， 凈信心解脫， 于無罪世界， 智者往生彼。」
佛說此經已，優波迦婆羅門聞佛所說，歡喜作禮而去。
（九一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有年少婆羅門名郁阇迦，來詣佛所，稽首佛足，退坐一面，白佛言：「世尊！俗人在家當行幾法，得現法安及現法樂？」
佛告婆羅門：「有四法，俗人在家得現法安、現法樂。何等為四？謂方便具足、守護具足、善知識具足、正命具足。
「何等為方便具足？謂善男子種種工巧業處以自營生，謂種田、商賈，或以王事，或以書䟽算畫。于彼彼工巧業處精勤修行，是名方便具足。
「何等為守護具足？謂善男子所有錢穀，方便所得，自手執作，如法而得，能極守護，不令王、賊、水、火劫奪漂沒令失，不善守護者亡失，不愛念者輒取，及諸災患所壞，是名善男子善守護。
「何等為善知識具足？若有善男子不落度、不放逸、不虛妄、不兇險，如是知識能善安慰，未生憂苦能令不生，已生憂苦能令開覺，未生喜樂能令速生，已生喜樂護令不失，是名善男子善知識具足。
「云何為正命具足？謂善男子所有錢財出內稱量，周圓掌護，不令多入少出也、多出少入也。如執秤者，少則增之，多則減之，知平而舍
現代漢語譯本：自己恭敬地請求，親自用手供養，平等對待自己和他人，即使是微小的善行也能獲得巨大的果報。有智慧的人這樣佈施，以清凈的信心獲得解脫，在沒有罪惡的世界裡，智者往生到那裡。 佛陀說完這部經后，優波迦婆羅門聽了佛陀所說，歡喜地行禮后離開了。 （九一） 我（阿難）是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有一位名叫郁阇迦的年輕婆羅門來到佛陀那裡，向佛陀的腳行禮，然後退坐在一旁，對佛陀說：『世尊！在家俗人應當奉行哪些法，才能在今生獲得安樂和快樂？』 佛陀告訴婆羅門：『有四種法，在家俗人可以獲得今生的安樂和快樂。哪四種呢？就是方便具足、守護具足、善知識具足、正命具足。』 『什麼是方便具足呢？就是善男子通過各種工藝技能來謀生，比如耕種田地、經商，或者從事王室事務，或者從事書寫、計算、繪畫。在這些工藝技能方面勤奮修行，這就叫做方便具足。』 『什麼是守護具足呢？就是善男子通過方便所得的錢財，親自勞動所得，如法獲得的，能夠好好守護，不讓國王、盜賊、水災、火災搶奪或淹沒而損失，不善於守護的人會丟失，不愛惜的人會隨意拿走，以及被各種災禍破壞，這就叫做善男子善於守護。』 『什麼是善知識具足呢？如果善男子不墮落、不放逸、不虛妄、不兇險，這樣的知識能夠很好地安慰你，未產生的憂愁痛苦能夠使之不產生，已經產生的憂愁痛苦能夠使之開解覺悟，未產生的喜悅快樂能夠使之快速產生，已經產生的喜悅快樂能夠守護而不失去，這就叫做善男子善知識具足。』 『什麼是正命具足呢？就是善男子對於所有的錢財收入和支出，都要衡量得當，周全地管理，不讓收入多而支出少，也不讓支出多而收入少。就像拿著秤的人一樣，少了就增加，多了就減少，知道平衡就停止。』
English version: 'Respectfully requesting oneself, offering with one's own hands, treating oneself and others equally, even small good deeds can yield great results. The wise person gives in this way, attaining liberation with pure faith, and in a world without sin, the wise are reborn there.' After the Buddha finished speaking this sutra, Upaka the Brahmin, having heard what the Buddha said, joyfully bowed and departed. (Ninety-one) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, a young Brahmin named Ujjaka came to the Buddha, bowed at the Buddha's feet, and sat down to one side, saying to the Buddha: 'Venerable Sir, what practices should a lay person follow to attain peace and happiness in this present life?' The Buddha told the Brahmin: 'There are four practices by which a lay person can attain peace and happiness in this present life. What are the four? They are: having the means, having protection, having good friends, and having right livelihood.' 'What is having the means? It is when a good man earns a living through various crafts and skills, such as farming, trading, or engaging in royal service, or writing, calculating, and drawing. Diligently practicing these crafts and skills is called having the means.' 'What is having protection? It is when a good man carefully protects the wealth he has obtained through his efforts, earned lawfully, not allowing it to be lost through kings, thieves, floods, or fires, or through carelessness, or by those who do not value it, or by various disasters. This is called a good man having protection.' 'What is having good friends? If a good man's friends are not fallen, not negligent, not deceitful, and not dangerous, such friends can comfort him well, preventing sorrow and suffering from arising, and if sorrow and suffering have arisen, they can help him understand and awaken. They can quickly bring about joy and happiness that have not yet arisen, and protect the joy and happiness that have already arisen from being lost. This is called a good man having good friends.' 'What is having right livelihood? It is when a good man manages all his income and expenses with proper measure, carefully overseeing them, not allowing income to be much more than expenses, nor expenses to be much more than income. Like a person holding a scale, if there is too little, they add to it, and if there is too much, they reduce it, knowing when it is balanced and then stopping.'
。如是，善男子稱量財物，等入等出，莫令入多出少、出多入少，若善男子無有錢財而廣散用，以此生活，人皆名為優曇缽果，無有種子，愚癡貪慾，不顧其後。或有善男子財物豐多，不能食用，傍人皆言是愚癡人如餓死狗。是故，善男子所有錢財能自稱量，等入等出，是名正命具足。如是，婆羅門！四法成就，現法安、現法樂。」
婆羅門白佛言：「世尊！在家之人有幾法，能令後世安、後世樂？」
佛告婆羅門：「在家之人有四法，能令後世安、後世樂。何等為四？謂信具足、戒具足、施具足、慧具足。
「何等為信具足？謂善男子于如來所，得信敬心，建立信本，非諸天、魔、梵及余世人同法所壞，是名善男子信具足。
「何等戒具足？謂善男子不殺生、不偷盜、不邪淫、不妄語、不飲酒，是名戒具足。
「云何施具足？謂善男子離慳垢心，在於居家，行解脫施，常自手與，樂修行舍，等心行施，是名善男子施具足。
「云何為慧具足？謂善男子苦聖諦如實知，習、滅、道聖諦如實知，是名善男子慧具足。若善男子在家行此四法者，能得後世安、後世樂。」
爾時，世尊復說偈言：
「方便建諸業， 積集能守護， 知識善男子， 正命以自活。 凈信戒具足， 惠施離慳垢， 凈除于速道， 得後世安樂。 若處於居家， 成就於八法， 審諦尊所說， 等正覺所知。 現法得安隱， 現法喜樂住， 後世喜樂住。」
佛說此經已，郁阇迦聞佛所說，歡喜隨喜，作禮而去
現代漢語譯本：如此，善男子應當衡量財物，使其收入和支出相等，不要讓收入多於支出，也不要讓支出多於收入。如果善男子沒有錢財卻大手大腳地花費，以此為生，人們都會稱他為『優曇缽果』，沒有種子，愚癡貪婪，不顧後果。或者有善男子財物很多，卻不捨得享用，旁人都會說他是愚癡之人，如同餓死的狗。因此，善男子應當衡量自己的錢財，使其收入和支出相等，這才是正確的謀生方式。如此，婆羅門！成就這四種方法，就能在今生獲得安穩和快樂。 婆羅門問佛說：『世尊！在家之人要具備哪些方法，才能在來世獲得安穩和快樂？』 佛告訴婆羅門說：『在家之人有四種方法，能使他們在來世獲得安穩和快樂。是哪四種呢？就是：信仰具足、戒律具足、佈施具足、智慧具足。』 『什麼是信仰具足呢？就是善男子對於如來，生起敬信之心，建立堅固的信仰根基，不被諸天、魔、梵以及其他世俗之人所動搖，這叫做善男子信仰具足。』 『什麼是戒律具足呢？就是善男子不殺生、不偷盜、不邪淫、不妄語、不飲酒，這叫做戒律具足。』 『什麼是佈施具足呢？就是善男子遠離慳吝之心，在家中修行佈施，經常親手給予，樂於修行捨棄，平等心地行佈施，這叫做善男子佈施具足。』 『什麼是智慧具足呢？就是善男子如實地知曉苦聖諦，如實地知曉集、滅、道聖諦，這叫做善男子智慧具足。如果善男子在家修行這四種方法，就能在來世獲得安穩和快樂。』 當時，世尊又說了偈語： 『善巧方便建立各種事業，積聚財富並能守護，有見識的善男子，以正當的方式謀生。』 『清凈的信仰和戒律具足，樂於佈施並遠離慳吝，清凈地走上解脫之道，就能在來世獲得安樂。』 『如果在家之人，成就這八種方法，仔細審視佛陀所說，這是等正覺者所知曉的。』 『今生獲得安穩，今生喜樂安住，來世也喜樂安住。』 佛說完這部經后，郁阇迦聽了佛所說，歡喜隨喜，頂禮而去。
English version: Thus, a virtuous man should measure his wealth, ensuring that income and expenditure are equal, not allowing income to exceed expenditure, nor expenditure to exceed income. If a virtuous man has no wealth but spends lavishly, living in this way, people will call him an 'Udumbara fruit,' without seeds, foolishly greedy, and disregarding the consequences. Or if a virtuous man has abundant wealth but is unwilling to use it, others will say he is a foolish person, like a dog that starves to death. Therefore, a virtuous man should measure his wealth, ensuring that income and expenditure are equal, this is called right livelihood. Thus, Brahmin! Accomplishing these four practices, one can attain peace and happiness in this life. The Brahmin asked the Buddha, 'Venerable Sir! What practices must a householder possess to attain peace and happiness in the next life?' The Buddha told the Brahmin, 'There are four practices for a householder that can lead to peace and happiness in the next life. What are the four? They are: complete faith, complete morality, complete generosity, and complete wisdom.' 'What is complete faith? It is when a virtuous man develops a respectful faith in the Tathagata, establishing a firm foundation of faith, which cannot be destroyed by gods, demons, Brahmas, or other worldly beings. This is called a virtuous man's complete faith.' 'What is complete morality? It is when a virtuous man does not kill, does not steal, does not engage in sexual misconduct, does not lie, and does not drink alcohol. This is called complete morality.' 'What is complete generosity? It is when a virtuous man is free from the defilement of stinginess, practices generosity while living at home, always gives with his own hands, enjoys practicing giving, and gives with an equal mind. This is called a virtuous man's complete generosity.' 'What is complete wisdom? It is when a virtuous man truly understands the Noble Truth of Suffering, and truly understands the Noble Truths of Origin, Cessation, and Path. This is called a virtuous man's complete wisdom. If a virtuous man practices these four practices while living at home, he can attain peace and happiness in the next life.' At that time, the World Honored One spoke these verses: 'Skillfully establish various undertakings, accumulate wealth and be able to protect it, a wise virtuous man, lives by right livelihood.' 'Pure faith and complete morality, enjoys giving and is free from stinginess, purely walks the path of liberation, and can attain happiness in the next life.' 'If a householder, accomplishes these eight practices, carefully examines what the Buddha has said, this is known by the Fully Enlightened One.' 'Attains peace in this life, dwells in joy in this life, and dwells in joy in the next life.' After the Buddha finished speaking this sutra, Ujjaka heard what the Buddha said, rejoiced and followed with joy, bowed and departed.
。
（九二）
如是我聞：
一時，佛在拘薩羅人間遊行，至舍衛國祇樹給孤獨園。
爾時，舍衛國有憍慢婆羅門止住，父母種姓俱凈，無瑕點能說者，七世相承悉皆清凈；為婆羅門師，言論通達，諸論記典悉了萬名，解法優劣，分明諸，句句記說，容貌端正。或生志高、族姓志高、容色志高、聰明志高、財富志高，不敬父母、諸尊、師長。聞沙門瞿曇在拘薩羅國人間遊行，至舍衛國祇樹給孤獨園。聞已，作是念：「我當往彼沙門瞿曇所，若有所說，我當共論；無所說者，默然而還。」
時，憍慢婆羅門乘白馬車，諸年少婆羅門前後導從，持金柄傘蓋，手執金瓶，往見世尊。至於園門，下車步進。
爾時，世尊與諸大眾圍繞說法，不時顧念憍慢婆羅門。
時，憍慢婆羅門作是念：「沙門瞿曇不顧念我，且當還去。」
爾時，世尊知憍慢婆羅門心念，而說偈言：
「憍慢既來此， 不善更增慢， 向以義故來， 應轉增其義。」
時，憍慢婆羅門作是念：「沙門瞿曇已知我心。」欲脩敬禮。
爾時，世尊告憍慢婆羅門：「止！止！不須作禮，心凈已足。」
時，諸大眾咸各高聲唱言：「奇哉！世尊！大德大力。今此憍慢婆羅門恃生憍慢、族姓憍慢、容色憍慢、聰明憍慢、財富憍慢，不敬父母、諸尊、師長，今于沙門瞿曇所謙卑下下，欲接足禮
現代漢語譯本： （九二） 我是這樣聽說的： 一時，佛陀在拘薩羅國游化，到達舍衛國的祇樹給孤獨園。 當時，舍衛國有一位驕慢的婆羅門居住在那裡，他的父母血統純凈，沒有任何瑕疵，能言善辯，七代相傳都非常清凈；他是一位婆羅門導師，言辭通達，各種論典都瞭如指掌，能分辨法的優劣，清晰地解釋各種語句，容貌端正。他因為出身高貴、種姓高貴、容貌出衆、聰明過人、財富眾多而驕傲自滿，不尊敬父母、長輩和師長。他聽說沙門瞿曇在拘薩羅國游化，到達舍衛國的祇樹給孤獨園。聽聞后，他心想：『我應當去拜訪那位沙門瞿曇，如果他有什麼見解，我就和他辯論；如果他沒什麼可說的，我就默默地回去。』 當時，這位驕慢的婆羅門乘坐著白馬車，許多年輕的婆羅門跟隨著他，他們手持金柄傘蓋，拿著金瓶，前往拜見世尊。到達園門時，他下車步行進入。 當時，世尊正被大眾圍繞著說法，並沒有特別留意這位驕慢的婆羅門。 這時，驕慢的婆羅門心想：『沙門瞿曇不理睬我，我還是回去吧。』 這時，世尊知道驕慢的婆羅門的心思，就說了偈語： 『驕慢既然來到這裡，不善反而會增加驕慢，如果因為求法而來，就應該增長他的智慧。』 這時，驕慢的婆羅門心想：『沙門瞿曇已經知道我的心思了。』他想要行禮。 這時，世尊告訴驕慢的婆羅門：『停！停！不必行禮，心清凈就足夠了。』 當時，大眾都高聲讚歎：『真是奇妙啊！世尊！您真是大德大能。這位驕慢的婆羅門，仗著出身驕傲、種姓驕傲、容貌驕傲、聰明驕傲、財富驕傲，不尊敬父母、長輩和師長，現在竟然在沙門瞿曇面前謙卑恭敬，想要行接足禮。』
English version: (Ninety-two) Thus have I heard: At one time, the Buddha was traveling in the Kosala region and arrived at the Jeta Grove in Sravasti, the park of Anathapindika. At that time, there was an arrogant Brahmin residing in Sravasti. His parents were of pure lineage, without any blemishes, and he was eloquent. His family had maintained purity for seven generations. He was a Brahmin teacher, skilled in discourse, well-versed in various scriptures, able to discern the merits and demerits of the Dharma, and clearly explain each phrase. He was also handsome. He was arrogant due to his high birth, noble lineage, good looks, intelligence, and wealth, and he did not respect his parents, elders, or teachers. He heard that the ascetic Gautama was traveling in the Kosala region and had arrived at the Jeta Grove in Sravasti. Upon hearing this, he thought, 'I should go to that ascetic Gautama. If he has anything to say, I will debate with him; if he has nothing to say, I will silently return.' At that time, the arrogant Brahmin rode in a white horse-drawn carriage, with many young Brahmins leading and following him, holding golden-handled parasols and carrying golden pitchers. He went to see the World-Honored One. Upon reaching the gate of the park, he got out of the carriage and walked in. At that time, the World-Honored One was surrounded by the assembly, teaching the Dharma, and did not pay particular attention to the arrogant Brahmin. Then, the arrogant Brahmin thought, 'The ascetic Gautama is not paying attention to me; I should just go back.' Then, the World-Honored One, knowing the thoughts of the arrogant Brahmin, spoke a verse: 'Arrogance has come here, and unwholesomeness further increases arrogance. If one comes for the sake of the Dharma, one should increase their understanding of the Dharma.' Then, the arrogant Brahmin thought, 'The ascetic Gautama already knows my thoughts.' He wanted to pay his respects. Then, the World-Honored One said to the arrogant Brahmin, 'Stop! Stop! There is no need to pay respects; a pure heart is sufficient.' At that time, the assembly all exclaimed loudly, 'How marvelous! World-Honored One! You are of great virtue and power. This arrogant Brahmin, relying on his pride of birth, lineage, appearance, intelligence, and wealth, and not respecting his parents, elders, or teachers, is now humble and respectful before the ascetic Gautama, wanting to bow at his feet.'
。」
時，憍慢婆羅門于大眾前唱令靜默，而說偈言：
「云何不起慢？ 云何起恭敬？ 云何善慰諭？ 云何善供養？」
爾時，世尊說偈答言：
「父母及長兄， 和尚諸師長， 及諸尊重者， 所不應生慢。 應當善恭敬， 謙下而問訊， 盡心而奉事， 兼設諸供養。 離貪恚癡心， 漏盡阿羅漢， 正智善解脫， 伏諸憍慢心。 於此賢聖等， 合掌稽首禮。」
爾時，世尊為憍慢婆羅門種種說法，示、教、照、喜。如佛世尊次第說法，說佈施、持戒、生天功德，愛慾味患煩惱，清凈、出要、遠離，諸清凈分……如是廣說，如白凈衣無諸黑惡，速受染色。憍慢婆羅門即于座上解四聖諦——苦、習、滅、道，得無間等。
時，憍慢婆羅門見法、得法、知法、入法，度諸疑惑，不由他度，于正法中得無所畏。即從座起，整衣服，為佛作禮，合掌白佛：「我今可得於正法中出家、受具足不？」
佛告憍慢婆羅門：「汝今可得於正法中出家、受具足。」
彼即出家，獨正思惟：「所以善男子剃除鬚髮，著袈裟衣，正信非家，出家學道……。」得阿羅漢，心善解脫。
（九三）
如是我聞：
一時，佛在拘薩羅人間遊行，至舍衛國祇樹給孤獨園。
時，有長身婆羅門，作如是邪盛大會——以七百特牛行列系柱，特、牸、水牛及諸羊犢、種種小蟲悉皆繫縛，辦諸飲食、廣行佈施，種種外道從諸國國皆悉來集邪盛會所
現代漢語譯本： 當時，驕慢的婆羅門在大眾面前唱誦，讓大家安靜，然後說了偈語： 『為何不生驕慢？為何要起恭敬？如何善加慰問？如何善加供養？』 這時，世尊用偈語回答說： 『父母和年長的兄長，和尚以及各位師長，還有那些值得尊敬的人，不應該對他們生起驕慢之心。 應當對他們恭敬，謙虛地問候，盡心盡力地侍奉，並準備各種供養。 遠離貪婪、嗔恨、愚癡之心，那些煩惱已盡的阿羅漢，擁有正確的智慧和解脫，降伏了各種驕慢之心。 對於這些賢聖之人，應當合掌稽首，行禮敬拜。』 當時，世尊為驕慢的婆羅門宣說了種種佛法，開示、教導、啓發、歡喜。如同佛世尊依次說法，講述佈施、持戒、生天的功德，以及愛慾的滋味、禍患和煩惱，清凈、出離、遠離，各種清凈的修行……如此廣泛地宣說，就像潔白的衣服沒有污垢，很快就能被染色一樣。驕慢的婆羅門當即在座位上領悟了四聖諦——苦、集、滅、道，獲得了無間的智慧。 當時，驕慢的婆羅門見到了法、得到了法、瞭解了法、進入了法，度脫了各種疑惑，不再需要他人引導，在正法中獲得了無所畏懼。他立即從座位上站起來，整理好衣服，向佛陀行禮，合掌對佛說：『我現在可以在正法中出家、受具足戒嗎？』 佛陀告訴驕慢的婆羅門：『你現在可以在正法中出家、受具足戒。』 他隨即出家，獨自正思惟：『所以善男子剃除鬚髮，穿上袈裟，以正信離開家庭，出家學道……』最終證得阿羅漢果，心得到徹底的解脫。 （九三） 如是我聞： 一時，佛陀在拘薩羅地區游化，到達舍衛國的祇樹給孤獨園。 當時，有一位身材高大的婆羅門，舉行了這樣一場邪惡的盛大祭祀——用七百頭公牛排列繫在柱子上，公牛、母牛、水牛以及各種羊羔、各種小蟲都被捆綁起來，準備各種飲食，廣泛地進行佈施，各種外道從各個國家都聚集到這個邪惡的盛會場所。
English version: At that time, the arrogant Brahmin chanted before the assembly to make them silent, and then spoke in verse: 'Why not arise arrogance? Why arise respect? How to console well? How to offer well?' Then, the World Honored One replied in verse: 'Parents and elder brothers, monks and all teachers, and those who are worthy of respect, one should not harbor arrogance towards them. One should be respectful, humbly greet them, serve them wholeheartedly, and prepare various offerings. Away from greed, hatred, and delusion, those Arhats who have exhausted their afflictions, possess correct wisdom and liberation, and have subdued all arrogance. Towards these virtuous and holy ones, one should join palms, bow the head, and pay homage.' At that time, the World Honored One expounded various teachings for the arrogant Brahmin, revealing, instructing, illuminating, and delighting him. Just as the Buddha sequentially taught, speaking of the merits of giving, keeping precepts, and being born in heaven, as well as the taste, suffering, and afflictions of desire, purity, renunciation, and detachment, various aspects of pure practice... He spoke so extensively, like a white cloth without any blackness, quickly receiving color. The arrogant Brahmin immediately understood the Four Noble Truths—suffering, its origin, its cessation, and the path—while sitting there, and attained uninterrupted wisdom. At that time, the arrogant Brahmin saw the Dharma, attained the Dharma, understood the Dharma, and entered the Dharma, crossing over all doubts, no longer needing others to guide him, and gaining fearlessness in the true Dharma. He immediately rose from his seat, adjusted his robes, bowed to the Buddha, and with palms joined, said to the Buddha: 'May I now be allowed to leave home and receive full ordination in the true Dharma?' The Buddha told the arrogant Brahmin: 'You may now leave home and receive full ordination in the true Dharma.' He then left home, contemplating alone: 'Therefore, a good man shaves his beard and hair, puts on the monastic robe, leaves his home with true faith, and goes forth to learn the Way...' He finally attained Arhatship, and his mind was completely liberated. (93) Thus have I heard: At one time, the Buddha was wandering in the Kosala region, and arrived at the Jeta Grove in Sravasti, Anathapindika's Park. At that time, there was a tall Brahmin who was holding such an evil grand festival—seven hundred bulls were lined up and tied to posts, bulls, cows, water buffaloes, and various lambs and small insects were all bound, preparing various foods, and widely giving alms, various heretics from various countries all gathered at this evil festival.
。
時，長身婆羅門聞沙門瞿曇從拘薩羅人間遊行，至舍衛國祇樹給孤獨園。作是念：「我今辦邪盛大會，所以七百特牛行列系柱，乃至小小諸蟲皆悉繫縛。為邪盛大會故，種種異道從諸國國來至會所。我今當往沙門瞿曇所問邪盛法，莫令我作邪盛大會，分數中有所短少。」作是念已，乘白馬車，諸年少婆羅門前後導從，持金柄傘蓋，執金澡瓶，出舍衛城，詣世尊所，恭敬承事。至精舍門，下車步進，至於佛前，面相問訊慰勞已，退坐一面，白佛言：「瞿曇！我今欲作邪盛大會，以七百特牛行列系柱，乃至小小諸蟲皆悉繫縛。為邪盛大會故，種種異道從諸國國皆悉來至邪盛會所。又聞瞿曇從拘薩羅人間遊行，至舍衛國祇樹給孤獨園。我今故來請問瞿曇邪盛大會法諸物分數，莫令我所作邪盛大會諸分數之中有所短少。」
佛告婆羅門：「或有一邪盛大會主行施作福而生於罪，為三刀劍之所刻削，得不善果報。何等三？謂身刀劍、口刀劍、意刀劍。
「何等為意刀劍生諸苦報？如一會主造作大會，作是思惟：『我作邪盛大會，當殺爾所少壯特牛，爾所水特、水牸，爾所羊犢及種種諸蟲。』是名意刀劍生諸苦報。如是施主雖唸作種種佈施、種種供養，實生於罪！
「云何為口刀劍生諸苦報？有一會主造作大會，作如是教：『我今作邪盛大會，汝等當殺爾所少壯特牛，乃至殺害爾所微細蟲
現代漢語譯本：當時，一位身材高大的婆羅門聽說沙門瞿曇從拘薩羅地區來到舍衛國的祇樹給孤獨園。他心想：『我現在要舉辦一個盛大的祭祀大會，為此七百頭壯牛被排列繫在柱子上，甚至連微小的蟲子都被捆綁起來。爲了這個祭祀大會，各種不同的修行者從各個國家來到會場。我應該去沙門瞿曇那裡請教關於祭祀的正確方法，以免我舉辦的祭祀大會在數量上有所缺失。』他這樣想著，就乘坐著白馬車，帶著一群年輕的婆羅門，前後簇擁著，拿著金柄傘蓋，拿著金澡瓶，離開舍衛城，前往世尊所在的地方，恭敬地侍奉。到達精舍門口，他下車步行進入，來到佛陀面前，互相問候慰勞之後，退坐在一旁，對佛陀說：『瞿曇！我現在想舉辦一個盛大的祭祀大會，為此七百頭壯牛被排列繫在柱子上，甚至連微小的蟲子都被捆綁起來。爲了這個祭祀大會，各種不同的修行者從各個國家都來到祭祀會場。我又聽說瞿曇從拘薩羅地區來到舍衛國的祇樹給孤獨園。所以我特地前來請教瞿曇關於祭祀大會的正確方法和物品數量，以免我舉辦的祭祀大會在數量上有所缺失。』 佛陀告訴婆羅門：『有些人舉辦盛大的祭祀大會，表面上是行善積福，實際上卻造下罪業，被三種刀劍所傷害，得到不好的果報。這三種刀劍是什麼呢？就是身刀劍、口刀劍和意刀劍。』 『什麼是意刀劍帶來痛苦的果報呢？比如一個祭祀大會的主持者在舉辦大會時，心裡想著：『我舉辦這個盛大的祭祀大會，要殺掉這麼多壯牛，這麼多水牛，這麼多母牛，這麼多小羊，以及各種各樣的蟲子。』這就是意刀劍帶來痛苦的果報。這樣的施主雖然想著做各種佈施、各種供養，實際上卻是在造罪！』 『什麼是口刀劍帶來痛苦的果報呢？一個祭祀大會的主持者在舉辦大會時，這樣教導別人：『我現在要舉辦盛大的祭祀大會，你們應當殺掉這麼多壯牛，甚至殺害這麼多微小的蟲子。』
English version: At that time, a tall Brahmin heard that the Shramana Gautama had come from the Kosala region to the Jeta Grove in Shravasti. He thought, 'I am now going to hold a grand sacrificial ceremony, for which seven hundred strong bulls are lined up and tied to posts, and even tiny insects are bound. For this sacrificial ceremony, various ascetics from different countries are coming to the venue. I should go to Shramana Gautama to inquire about the correct method of sacrifice, lest my sacrificial ceremony be deficient in quantity.' Thinking this, he rode in a white horse-drawn carriage, with a group of young Brahmins leading and following him, holding gold-handled umbrellas and gold water pitchers. He left Shravasti and went to where the World Honored One was, respectfully attending to him. Arriving at the gate of the monastery, he got out of the carriage and walked in, coming before the Buddha. After exchanging greetings and pleasantries, he sat down to one side and said to the Buddha, 'Gautama! I now want to hold a grand sacrificial ceremony, for which seven hundred strong bulls are lined up and tied to posts, and even tiny insects are bound. For this sacrificial ceremony, various ascetics from different countries are coming to the sacrificial venue. I have also heard that Gautama has come from the Kosala region to the Jeta Grove in Shravasti. Therefore, I have come specifically to ask Gautama about the correct method and quantity of items for the sacrificial ceremony, lest my sacrificial ceremony be deficient in quantity.' The Buddha told the Brahmin, 'Some people hold grand sacrificial ceremonies, ostensibly performing good deeds and accumulating merit, but in reality, they create sins and are harmed by three swords, receiving bad karmic consequences. What are these three swords? They are the sword of the body, the sword of the mouth, and the sword of the mind.' 'What is the sword of the mind that brings painful consequences? For example, a host of a sacrificial ceremony, while holding the ceremony, thinks in his mind, 'I am holding this grand sacrificial ceremony, and I will kill so many strong bulls, so many water buffaloes, so many cows, so many lambs, and various kinds of insects.' This is the sword of the mind that brings painful consequences. Such a donor, although thinking of making various offerings and donations, is actually creating sins!' 'What is the sword of the mouth that brings painful consequences? A host of a sacrificial ceremony, while holding the ceremony, instructs others like this: 'I am now holding a grand sacrificial ceremony, and you should kill so many strong bulls, and even kill so many tiny insects.'
。』是名口刀劍生諸苦報，大會主雖作是佈施、供養，實生於罪！
「云何為身刀劍生諸苦報？謂有一大會主造作大會，自手傷殺爾所特牛，乃至殺害種種細蟲，是名身刀劍生諸苦報。彼大會主雖作是念種種佈施、種種供養，實生於罪！
「然婆羅門當勤供養三火，隨時恭敬，禮拜奉事，施其安樂。何等為三？一者根本，二者居家，三者福田。
「何者為根本火？隨時恭敬，奉事供養，施其安樂？謂善男子方便得財，手足勤苦，如法所得，供養父母，令得安樂，是名根本火。何故名為根本？若善男子從彼而生，所謂父母，故名根本。善男子以崇本故，隨時恭敬，奉事供養，施以安樂。
「何等為居家火？善男子隨時育養，施以安樂？謂善男子方便得財，手足勤苦，如法所得，供給妻子、宗親、眷屬、僕使、傭客，隨時給與，恭敬施安，是名家火。何故名家？其善男子處於居家，樂則同樂，苦則同苦，在所為作皆相順從，故名為家。是故善男子隨時供給，施與安樂。
「何等名田火？善男子隨時恭敬，尊重供養，施其安樂？謂善男子方便得財，手足勤勞，如法所得，奉事供養諸沙門、婆羅門，善能調伏貪、恚、癡者，如是等沙門、婆羅門，建立福田，崇向增進，樂分樂報，未來生天，是名田火。何故名田？為世福田，謂為應供，是故名田。是善男子隨時恭敬，奉事供養，施其安樂。」爾時，世尊復說偈言：
「根本及居家， 應供福田火， 是火增供養， 充足安隱樂
現代漢語譯本：『以身口刀劍殺生所帶來的痛苦報應，即使大會的主持者進行佈施和供養，實際上也是在造罪！』 『什麼是以身口刀劍殺生所帶來的痛苦報應呢？就是說，有一個大會的主持者舉辦大會，親手宰殺許多牛，甚至殺害各種細小的蟲子，這就是以身口刀劍殺生所帶來的痛苦報應。這位大會主持者即使心中想著各種佈施、各種供養，實際上也是在造罪！』 『然而，婆羅門應當勤勉地供養三火，隨時恭敬，禮拜奉事，給予安樂。哪三種火呢？一是根本火，二是居家火，三是福田火。』 『什麼是根本火？如何隨時恭敬，奉事供養，給予安樂呢？就是說，善男子通過努力工作，用正當手段獲得的財富，用來供養父母，使他們得到安樂，這就是根本火。為什麼稱為根本？因為善男子是從父母那裡出生的，所以稱為根本。善男子因為崇敬根本，所以隨時恭敬，奉事供養，給予他們安樂。』 『什麼是居家火？善男子如何隨時養育，給予安樂呢？就是說，善男子通過努力工作，用正當手段獲得的財富，用來供給妻子、宗親、眷屬、僕人、傭工，隨時給予他們，恭敬地給予安樂，這就是居家火。為什麼稱為居家？因為善男子身處家庭，快樂時一同快樂，痛苦時一同痛苦，所作所為都互相順從，所以稱為居家。因此，善男子應當隨時供給，給予安樂。』 『什麼是田火？善男子如何隨時恭敬，尊重供養，給予安樂呢？就是說，善男子通過努力工作，用正當手段獲得的財富，用來奉事供養那些能夠調伏貪、嗔、癡的沙門和婆羅門，這些沙門和婆羅門建立了福田，崇尚增進，樂於分享快樂和回報，未來能夠昇天，這就是田火。為什麼稱為田？因為他們是世間的福田，是應該接受供養的人，所以稱為田。這位善男子應當隨時恭敬，奉事供養，給予他們安樂。』這時，世尊又說了偈語： 『根本以及居家，應供福田之火，這些火應增供養，充足安穩快樂。』
English version: 'The painful retribution caused by killing with body, speech, and sword, even if the host of the assembly makes offerings and donations, is actually creating sin!' 'What is the painful retribution caused by killing with body, speech, and sword? It means that a host of an assembly organizes a gathering, personally slaughters many cattle, and even kills various tiny insects. This is the painful retribution caused by killing with body, speech, and sword. Even if this host of the assembly thinks of various donations and offerings, he is actually creating sin!' 'However, Brahmins should diligently offer to the three fires, always respectfully, worshipfully, and giving them peace. What are the three fires? One is the root fire, the second is the household fire, and the third is the field of merit fire.' 'What is the root fire? How to always respectfully, serve, offer, and give peace? It means that a good man, through hard work and by lawful means, obtains wealth and uses it to support his parents, bringing them peace. This is the root fire. Why is it called the root? Because the good man is born from his parents, therefore it is called the root. Because the good man respects the root, he always respectfully serves, offers, and gives them peace.' 'What is the household fire? How does a good man always nurture and give peace? It means that a good man, through hard work and by lawful means, obtains wealth and uses it to provide for his wife, relatives, family members, servants, and hired workers, always giving to them, respectfully giving them peace. This is the household fire. Why is it called the household? Because the good man lives in the household, shares joy in happiness, shares suffering in pain, and all actions are mutually compliant, therefore it is called the household. Therefore, the good man should always provide and give peace.' 'What is the field of merit fire? How does a good man always respectfully, honor, offer, and give peace? It means that a good man, through hard work and by lawful means, obtains wealth and uses it to serve and offer to those monks and Brahmins who can subdue greed, anger, and ignorance. These monks and Brahmins establish a field of merit, aspire to progress, are happy to share joy and rewards, and will be reborn in heaven in the future. This is the field of merit fire. Why is it called the field? Because they are the field of merit for the world, they are the ones who should receive offerings, therefore it is called the field. This good man should always respectfully serve, offer, and give them peace.' At that time, the World Honored One spoke a verse: 'The root and the household, the fire of the field of merit, these fires should be increased with offerings, providing sufficient peace and happiness.'
。 無罪樂世間， 慧者往生彼， 如法財復會， 供養所應養。 供養應養故， 生天得名稱。
「然，婆羅門！今善男子先所供養三火應斷令滅。何等為三？謂貪慾火、瞋恚火、愚癡火。所以者何？若貪火不斷不滅者，自害害他，自他俱害，現法得罪，後世得罪，現法後世得罪，緣彼而生心法憂苦，恚火、癡火亦復如是。婆羅門！若善男子事積薪火，隨時辛苦，隨時然，隨時滅火因緣受苦。」
爾時，長身婆羅門默然而住。
時，有婆羅門子名郁多羅，于會中坐。
長身婆羅門須臾默然，思惟已，告郁多羅：「汝能往至邪盛會所，放彼系柱特牛及諸眾生受繫縛者，悉皆放不？而告之言：『長身婆羅門語汝：「隨意自在，山澤曠野，食不斷草，飲凈流水，四方風中受諸快樂。」』」
郁多羅白言：「隨大師教！」即往彼邪盛會所放諸眾生，而告之言：「長身婆羅門語汝：『隨其所樂，山澤曠野，飲水食草，四風自適。』」
爾時，世尊知郁多羅。知已，為長身婆羅門種種說法，示、教、照、喜。如律，世尊說法先後，說戒、說施及生天功德，愛慾味患，出要、清凈、煩惱清凈，開示現顯。譬如鮮凈白㲲易受染色，長身婆羅門亦復如是。即于座上見四真諦，得無間等。
時，長身婆羅門見法、得法、知法、入法，度諸疑惑，不由他度，于正法中得無所畏。即從座起，整衣服，偏袒右肩，合掌白佛：「已度，世尊！我從今日盡其壽命，歸佛、歸法、歸比丘僧，為優婆塞，證知我。唯愿世尊與諸大眾受我飯食
現代漢語譯本 無罪之人樂於世間，有智慧的人往生彼岸。 如法獲得的財富會再次聚集，用來供養那些應該供養的人。 因為供養那些應該供養的人，他們會升天並獲得美名。 『然而，婆羅門！現在，善男子先前所供養的三火應該斷滅。哪三火呢？就是貪慾之火、嗔恚之火、愚癡之火。為什麼呢？如果貪火不斷滅，就會自害害他，自他俱害，今生得罪，來世得罪，今生來世都得罪，因此而生起心裡的憂愁和痛苦。嗔火、癡火也是如此。婆羅門！如果善男子只是忙於堆積柴火，隨時辛苦，隨時點燃，隨時熄滅，就會因為這些因緣而受苦。』 當時，長身婆羅門沉默不語。 這時，有一位婆羅門子名叫郁多羅，坐在會中。 長身婆羅門沉默片刻，思考後，告訴郁多羅：『你能去邪盛會所，放開那些被繫住的特牛和所有被束縛的眾生嗎？並且告訴他們：「長身婆羅門告訴你們：『隨意自在，在山澤曠野，吃不盡的草，喝清凈的流水，在四方風中享受快樂。』」』 郁多羅回答說：『遵從大師的教導！』隨即前往邪盛會所，放開所有眾生，並告訴他們：『長身婆羅門告訴你們：「隨你們所樂，在山澤曠野，飲水吃草，自由自在。」』 當時，世尊知道郁多羅的心意。知道后，為長身婆羅門宣說種種佛法，開示、教導、啓發、歡喜。按照佛法次第，世尊先說戒律，再說佈施和昇天的功德，以及愛慾的過患，出離之道、清凈之道、煩惱清凈之道，開示顯明。譬如潔凈的白布容易被染色，長身婆羅門也是如此。當即在座位上見到四聖諦，獲得無間等正覺。 當時，長身婆羅門見法、得法、知法、入法，度脫一切疑惑，不需他人引導，在正法中獲得無所畏懼。隨即從座位起身，整理衣服，袒露右肩，合掌對佛說：『我已經度脫了，世尊！我從今天起，直到生命結束，皈依佛、皈依法、皈依比丘僧，成為優婆塞，請您證明我。唯愿世尊和諸位大眾接受我的供養。』
English version The innocent rejoice in the world, the wise go to the other shore. Righteous wealth will gather again, to be used to support those who should be supported. Because they support those who should be supported, they will be born in heaven and gain a good name. 'However, Brahmin! Now, the three fires that a good man previously worshipped should be extinguished. What are these three? They are the fire of greed, the fire of hatred, and the fire of ignorance. Why is that? If the fire of greed is not extinguished, it will harm oneself and others, harm both oneself and others, bring sin in this life, sin in the next life, and sin in both this life and the next, thus causing mental sorrow and suffering. The fires of hatred and ignorance are the same. Brahmin! If a good man is only busy piling up firewood, working hard to light it and extinguish it, he will suffer because of these causes.' At that time, the long-bodied Brahmin remained silent. Then, there was a Brahmin son named Uttara, sitting in the assembly. The long-bodied Brahmin was silent for a moment, and after thinking, he said to Uttara: 'Can you go to the place of the evil sacrifice, release those special oxen that are tied up and all the beings that are bound? And tell them: 「The long-bodied Brahmin tells you: 『Be free, in the mountains and wilderness, eat endless grass, drink pure water, and enjoy happiness in the four winds.』」' Uttara replied: 'I will follow the master's teachings!' He immediately went to the place of the evil sacrifice, released all the beings, and told them: 'The long-bodied Brahmin tells you: 「As you please, in the mountains and wilderness, drink water and eat grass, be free and comfortable.」' At that time, the World Honored One knew Uttara's mind. After knowing, he preached various teachings to the long-bodied Brahmin, showing, teaching, illuminating, and delighting him. According to the Dharma order, the World Honored One first spoke of the precepts, then of giving and the merits of being born in heaven, as well as the faults of desire, the path of liberation, the path of purity, and the path of purifying afflictions, revealing them clearly. Just as a clean white cloth is easily dyed, so was the long-bodied Brahmin. He immediately saw the Four Noble Truths in his seat and attained the Uninterrupted Enlightenment. At that time, the long-bodied Brahmin saw the Dharma, attained the Dharma, knew the Dharma, entered the Dharma, transcended all doubts, did not need others to guide him, and gained fearlessness in the Right Dharma. He immediately rose from his seat, adjusted his clothes, bared his right shoulder, and with his palms together, said to the Buddha: 'I have been liberated, World Honored One! From today until the end of my life, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha, becoming a lay disciple, please acknowledge me. I wish that the World Honored One and all the assembly would accept my offering of food.'
。爾時，世尊默然而許。」
時，長身婆羅門知佛受請已，為佛作禮，右繞三匝而去。長身婆羅門還邪盛處，所諸供辦凈美好者，佈置床座，遣使請佛，白言：「時到，惟聖知時。」
爾時，世尊著衣持缽，大眾圍繞，往到長身婆羅門會所，大眾前坐。
時，長身婆羅門知世尊坐定已，手自供養種種飲食。食已，澡漱洗缽畢，別敷卑床，于大眾前端坐聽法。
爾時，世尊為長身婆羅門說種種法，示、教、照、喜已，從座起而去。
（九四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有年少婆羅門名僧迦羅，來詣佛所，與世尊面相問訊慰勞已，退坐一面，白佛言：「瞿曇！不善男子云何可知？」
佛告婆羅門：「譬猶如月。」
婆羅門復問：「善男子云何可知？」
佛告婆羅門：「譬猶如月。」
婆羅門白佛：「云何不善男子如月？」
佛告婆羅門：「如月黑分，光明亦失，色亦失，所繫亦失，日夜消滅，乃至不現。如是，有人于如來所，得信家心，受持凈戒，善學多聞，損己佈施，正見真實。于如來所凈信、持戒、惠施、多聞、正見真直已，然後退失，于戒、聞、施、正見悉皆忘失，日夜消滅，乃至須臾，一切忘失。
「複次，婆羅門！若善男子不習近善知識，不數聞法，不正思惟，身行惡行，口行惡行，意行惡行。行惡因緣故，身壞命終，墮惡趣泥梨中。如是，婆羅門！不善男子其譬如月
現代漢語譯本：
那時，世尊默許了。
當時，長身婆羅門知道佛陀接受了他的邀請，便向佛陀行禮，右繞佛陀三圈后離去。長身婆羅門回到自己的住所，將所有準備好的乾淨美好的供品、床座佈置妥當，然後派使者去請佛陀，稟告說：『時間到了，請聖者知曉。』
那時，世尊穿好衣服，拿著缽，在大眾的簇擁下，前往長身婆羅門的住所，在大眾前坐下。
當時，長身婆羅門知道世尊已經坐定，便親自供養各種飲食。用完餐后，洗漱完畢，洗凈缽，另外鋪設矮床，在大眾前面坐下聽法。
那時，世尊為長身婆羅門宣說了各種佛法，開示、教導、啓發、使他歡喜后，便從座位起身離去。
（九四）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，有一位名叫僧迦羅的年輕婆羅門來到佛陀的住所，與世尊互相問候慰勞后，退坐在一旁，對佛陀說：『瞿曇！如何才能知道一個人是不善的男子呢？』
佛陀告訴婆羅門：『譬如月亮。』
婆羅門又問：『如何才能知道一個人是善良的男子呢？』
佛陀告訴婆羅門：『譬如月亮。』
婆羅門對佛陀說：『為什麼說不善的男子像月亮呢？』
佛陀告訴婆羅門：『就像月亮的黑夜部分，光明也消失了，顏色也消失了，所依附的也消失了，日夜消減，乃至完全不見。同樣，有的人在如來這裡，生起信心，受持清凈的戒律，勤奮學習佛法，捨棄自己的財物佈施，持有正確的見解。在如來這裡，對佛法產生清凈的信心，持守戒律，樂於佈施，勤奮學習，持有正確的見解后，然後又退失了，對於戒律、佛法、佈施、正見全部都忘失了，日夜消減，乃至片刻之間，全部忘失。
『再者，婆羅門！如果善良的男子不親近善知識，不經常聽聞佛法，不正確地思考，身體做惡行，口裡說惡語，心裡想惡念。因為做惡的緣故，身壞命終后，墮入惡道地獄中。像這樣，婆羅門！不善的男子就像月亮一樣。』 現代漢語譯本：
『善男子，譬如月亮，光明增長，顏色增長，所依附的也增長，日夜增長，乃至圓滿。同樣，有的人在如來這裡，生起信心，受持清凈的戒律，勤奮學習佛法，捨棄自己的財物佈施，持有正確的見解。在如來這裡，對佛法產生清凈的信心，持守戒律，樂於佈施，勤奮學習，持有正確的見解后，然後更加增長，對於戒律、佛法、佈施、正見全部都增長，日夜增長，乃至圓滿。
『再者，婆羅門！如果善良的男子親近善知識，經常聽聞佛法，正確地思考，身體做善行，口裡說善語，心裡想善念。因為做善的緣故，身壞命終后，升入善道天界中。像這樣，婆羅門！善良的男子就像月亮一樣。』
當時，僧迦羅婆羅門聽了佛陀所說，心生歡喜，隨喜讚歎，從座位起身，向佛陀行禮，右繞佛陀三圈后離去。
English version:
At that time, the World-Honored One remained silent in assent.
Then, the long-bodied Brahmin, knowing that the Buddha had accepted his invitation, bowed to the Buddha, circumambulated him three times to the right, and departed. The long-bodied Brahmin returned to his dwelling, arranged all the clean and beautiful offerings and seats, and sent a messenger to invite the Buddha, saying, 'The time has come, may the Holy One know the time.'
At that time, the World-Honored One, having put on his robes and taken his bowl, went to the long-bodied Brahmin's dwelling, surrounded by the assembly, and sat down before the assembly.
Then, the long-bodied Brahmin, knowing that the World-Honored One was seated, personally offered various foods. After eating, he washed his mouth and rinsed his bowl, then laid out a low seat and sat down in front of the assembly to listen to the Dharma.
At that time, the World-Honored One spoke various teachings to the long-bodied Brahmin, instructing, teaching, illuminating, and gladdening him, and then rose from his seat and departed.
(94)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, a young Brahmin named Sangara came to the Buddha's dwelling, and after exchanging greetings and pleasantries with the World-Honored One, he sat down to one side and said to the Buddha, 'Gautama, how can one know an unwholesome man?'
The Buddha said to the Brahmin, 'It is like the moon.'
The Brahmin asked again, 'How can one know a wholesome man?'
The Buddha said to the Brahmin, 'It is like the moon.'
The Brahmin said to the Buddha, 'How is an unwholesome man like the moon?'
The Buddha said to the Brahmin, 'Like the dark part of the moon, the light is lost, the color is lost, what is attached is lost, it diminishes day and night, until it disappears completely. Similarly, a person who, in the presence of the Tathagata, gains faith, upholds pure precepts, diligently studies the Dharma, gives away their possessions in charity, and holds true views. Having gained pure faith in the Tathagata, upheld precepts, given generously, studied diligently, and held true views, they then regress, forgetting all about precepts, the Dharma, charity, and right views, diminishing day and night, until in a moment, they forget everything.
'Furthermore, Brahmin, if an unwholesome man does not associate with good teachers, does not frequently hear the Dharma, does not think correctly, engages in evil actions with his body, speaks evil words with his mouth, and thinks evil thoughts with his mind. Because of these evil actions, when his body breaks and he dies, he falls into the evil realm of hell. Thus, Brahmin, an unwholesome man is like the moon.' English version:
'A wholesome man, like the moon, the light increases, the color increases, what is attached increases, it increases day and night, until it is full. Similarly, a person who, in the presence of the Tathagata, gains faith, upholds pure precepts, diligently studies the Dharma, gives away their possessions in charity, and holds true views. Having gained pure faith in the Tathagata, upheld precepts, given generously, studied diligently, and held true views, they then increase further, all about precepts, the Dharma, charity, and right views increase, increasing day and night, until they are full.
'Furthermore, Brahmin, if a wholesome man associates with good teachers, frequently hears the Dharma, thinks correctly, engages in good actions with his body, speaks good words with his mouth, and thinks good thoughts with his mind. Because of these good actions, when his body breaks and he dies, he ascends to the good realm of heaven. Thus, Brahmin, a wholesome man is like the moon.'
At that time, the Brahmin Sangara, having heard what the Buddha had said, was filled with joy, rejoiced in praise, rose from his seat, bowed to the Buddha, circumambulated him three times to the right, and departed.
。」
婆羅門白佛：「云何善男子其譬如月？」
佛告婆羅門：「譬如明月凈分光明，色澤日夜增明，乃至月滿，一切圓凈。如是，善男子于如來法、律得凈信心，乃至正見真凈增明，戒增、施增、聞增、慧增，日夜增長；復于余時親近善知識，聞說正法，內正思惟，行身善行，行口善行，行意善行故，以是因緣，身壞命終，化生天上。婆羅門！是故善男子譬如月。」
爾時，世尊而說偈言：
「譬如月無垢， 周行于虛空， 一切小星中， 其光最盛明。 凈信亦如是， 戒聞離慳施， 于諸慳世間， 其施特明顯。」
佛說此經已，僧迦羅婆羅門聞佛所說，歡喜隨喜，從座起而去。
（九五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有生聞婆羅門來詣佛所，與世尊面相問訊慰勞已，退坐一面，白佛言：「瞿曇！我聞瞿曇說言：『唯應施我，不應施餘人；施我得大果，非施餘人而得大果。應施我弟子，不應施余弟子；施我弟子得大果報，非施余弟子得大果報。』云何？瞿曇！作是語者，為實說耶？非為謗毀瞿曇乎？為如說說、如法說耶？法次法說，不為餘人以同法來訶責耶？」
佛告婆羅門：「彼如是說者，謗毀我耳！非如說說、如法說、法次法說，不致他人來以同法呵責。所以者何？我不如是說：『應施於我，不應施余；施我得大果報，非施餘人得大果報。應施我弟子，施我弟子得大果報，非施余弟子得大果報。』然，婆羅門！我作如是說者，作二種障：障施者施、障受者利
現代漢語譯本 婆羅門問佛：『為什麼說善男子像月亮呢？』 佛告訴婆羅門：『譬如明亮的月亮，其光輝潔凈，色澤日夜增明，乃至月圓時，一切都圓滿清凈。同樣，善男子對於如來的法和律生起清凈的信心，乃至正見真正清凈而日益增明，戒律增長、佈施增長、聞法增長、智慧增長，日夜增長；又在其他時候親近善知識，聽聞正法，內心正確地思考，行為上行善，言語上行善，意念上行善，因此，身壞命終后，便化生到天上。婆羅門！所以說善男子像月亮。』 當時，世尊說了偈語： 『譬如月亮沒有污垢，在虛空中執行，在一切小星中，它的光芒最為明亮。清凈的信心也是如此，戒律、聞法、遠離慳吝的佈施，在那些慳吝的世間，他的佈施尤其顯得突出。』 佛說完這部經后，僧迦羅婆羅門聽了佛所說，歡喜讚歎，從座位上起身離去。 （九五） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，有一位生聞婆羅門來到佛的住所，與世尊互相問候慰勞后，退坐在一旁，對佛說：『瞿曇！我聽說瞿曇說：『只應該佈施給我，不應該佈施給其他人；佈施給我能得到大果報，佈施給其他人不能得到大果報。應該佈施給我的弟子，不應該佈施給其他弟子；佈施給我的弟子能得到大果報，佈施給其他弟子不能得到大果報。』瞿曇！說這樣話的人，是真實地說了嗎？還是在誹謗瞿曇呢？是如實說、如法說嗎？是依法次序而說，不會被其他人用同樣的法來責難嗎？』 佛告訴婆羅門：『那些這樣說的人，是在誹謗我！不是如實說、如法說、依法次序而說，不會導致他人用同樣的法來責難。為什麼呢？我不是這樣說的：『應該佈施給我，不應該佈施給其他人；佈施給我能得到大果報，佈施給其他人不能得到大果報。應該佈施給我的弟子，佈施給我的弟子能得到大果報，不佈施給其他弟子不能得到大果報。』然而，婆羅門！我如果這樣說，就造成了兩種障礙：障礙佈施者佈施，障礙受施者得利。
English version The Brahmin asked the Buddha, 'Why is it said that a good man is like the moon?' The Buddha told the Brahmin, 'It is like the bright moon, whose light is pure, its color increasing in brightness day and night, until the moon is full, and everything is perfectly clear. Likewise, a good man develops pure faith in the Dharma and Vinaya of the Tathagata, and his right view becomes truly pure and increasingly bright, his precepts increase, his giving increases, his learning increases, his wisdom increases, day and night; and at other times he draws near to good teachers, hears the true Dharma, reflects correctly within, practices good deeds in body, practices good deeds in speech, practices good deeds in mind, and therefore, when his body breaks and his life ends, he is reborn in heaven. Brahmin! That is why a good man is like the moon.' At that time, the World Honored One spoke a verse: 'Like the moon without blemish, moving in the sky, among all the small stars, its light is the most brilliant. Pure faith is also like this, precepts, learning, giving up stinginess, in this stingy world, his giving is especially prominent.' After the Buddha finished speaking this sutra, the Brahmin Sangkara, having heard what the Buddha said, rejoiced and praised, and rose from his seat and departed. (Ninety-five) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, a Brahmin named Senavani came to the Buddha's place, and after exchanging greetings and pleasantries with the World Honored One, he sat down to one side and said to the Buddha, 'Gotama! I have heard Gotama say: 'One should only give to me, not to others; giving to me brings great reward, not giving to others brings great reward. One should give to my disciples, not to other disciples; giving to my disciples brings great reward, not giving to other disciples brings great reward.' Gotama! Is it true that those who say such things are speaking truthfully? Or are they slandering Gotama? Are they speaking truthfully, according to the Dharma? Are they speaking according to the order of the Dharma, and will they not be criticized by others using the same Dharma?' The Buddha told the Brahmin, 'Those who say such things are slandering me! They are not speaking truthfully, according to the Dharma, or according to the order of the Dharma, and they will cause others to criticize them using the same Dharma. Why is that? I do not say: 'One should give to me, not to others; giving to me brings great reward, not giving to others brings great reward. One should give to my disciples, giving to my disciples brings great reward, not giving to other disciples brings great reward.' However, Brahmin! If I were to say such things, I would be creating two kinds of obstacles: obstructing the giver from giving, and obstructing the receiver from benefiting.'
。婆羅門乃至士夫，以洗器餘食著于凈地，令彼處眾生即得利樂。我說斯等亦入福門，況復施人？婆羅門！然我復說，施持戒者得果報，不同犯戒。」
生聞婆羅門白佛言：「如是，瞿曇！我亦如是說，施持戒者得大果報，非施犯戒。」
爾時，世尊復說偈言：
「若黑若有白， 若赤若有色， 犁雜及金色， 純黃及鴿色， 如是等牸牛， 生犢姝好者， 丁壯力具足， 調善行捷疾， 但使堪運重， 不問本生色， 人亦復如是， 各隨彼彼生， 剎利婆羅門， 毗舍首陀羅， 旃陀羅下賤， 所生悉不同， 但使持凈戒， 離重擔煩惱， 純一修梵行， 漏盡阿羅漢， 於世間善逝， 施彼得大果， 愚者無智慧， 未嘗聞正法， 施彼無大果， 不近善友故， 若習善知識， 如來及聲聞， 清凈信善逝， 根生堅固力， 所住之善趣， 及生大姓家， 究竟般涅盤， 大仙如是說。」
佛說此經已，生聞婆羅門聞佛所說，歡喜隨喜，作禮而去。
（九六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊晨朝著衣持缽，入舍衛城乞食。時，有異婆羅門，年耆根熟，執杖持缽，家家乞食。
爾時，世尊告婆羅門：「汝今云何年耆根熟，柱杖持缽，家家乞食？」婆羅門白佛：「瞿曇！我家中所有財物悉付其子，為子娶妻，然後舍家，是故柱杖持缽，家家乞食
現代漢語譯本：婆羅門乃至士人，將洗滌器皿后剩餘的食物放在乾淨的地方，讓那裡的眾生都能得到利益和快樂。我說這些也算是進入了行善的門徑，更何況是施捨給他人呢？婆羅門！然而我還要說，佈施給持戒的人會得到果報，這和佈施給犯戒的人是不同的。 生聞婆羅門對佛說：『是的，瞿曇！我也是這樣認為的，佈施給持戒的人會得到很大的果報，而不是佈施給犯戒的人。』 這時，世尊又說了偈語： 『無論是黑色的，還是白色的，無論是紅色的，還是其他顏色的，無論是雜色的，還是金色的，無論是純黃色的，還是鴿子色的，像這樣的母牛，如果生下的小牛很漂亮，而且長大后力氣充足，性情溫順，行動敏捷，只要能拉動重物，就不必問它原本是什麼顏色。 人也是如此，各自隨著不同的出身而生，剎帝利、婆羅門、吠舍、首陀羅、旃陀羅等，他們的出身各不相同，但只要他們持守清凈的戒律，遠離沉重的負擔和煩惱，一心修行梵行，達到漏盡的阿羅漢境界，在世間善逝，佈施給他們會得到很大的果報。 愚笨的人沒有智慧，不曾聽聞正法，佈施給他們不會有很大的果報，因為他們不親近善友。如果能夠親近善知識，如來和聲聞弟子，對善逝有清凈的信心，根基穩固，那麼他們所居住的地方會是善趣，並且會出生在大姓人家，最終達到涅槃，大仙是這樣說的。』 佛說完這部經后，生聞婆羅門聽了佛所說的話，歡喜讚歎，行禮后離開了。 （九六） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 這時，世尊早晨穿好衣服，拿著缽，進入舍衛城乞食。當時，有一位婆羅門，年紀老邁，根基成熟，拄著枴杖，拿著缽，挨家挨戶乞食。 這時，世尊對婆羅門說：『你現在為什麼年紀老邁，根基成熟，拄著枴杖，拿著缽，挨家挨戶乞食呢？』婆羅門對佛說：『瞿曇！我把家中所有的財產都給了我的兒子，為兒子娶了妻子，然後才離開家，所以現在拄著枴杖，拿著缽，挨家挨戶乞食。』
English version: Brahmins and even householders, placing the remnants of food from washing vessels in a clean place, allow the beings there to gain benefit and happiness. I say that these too enter the gate of merit, how much more so when giving to others? Brahmin! However, I also say that giving to those who uphold precepts yields a reward, unlike giving to those who break precepts. The Brahmin Saṃjñā heard this and said to the Buddha: 'So it is, Gautama! I also say the same, that giving to those who uphold precepts yields great reward, not giving to those who break precepts.' At that time, the World-Honored One spoke these verses: 'Whether black or white, whether red or colored, whether mixed or golden, whether pure yellow or dove-colored, such cows, if they give birth to beautiful calves, and when grown are strong, docile, and swift, as long as they can carry heavy loads, it is not asked what their original color was. So it is with people, each born according to their different origins, Kshatriyas, Brahmins, Vaishyas, Shudras, Chandalas, their births are all different, but as long as they uphold pure precepts, are free from heavy burdens and afflictions, purely practice the Brahma-faring, reach the state of Arhat with the extinction of outflows, and are well-gone in the world, giving to them yields great reward. The foolish have no wisdom, have not heard the true Dharma, giving to them does not yield great reward, because they do not associate with good friends. If one associates with good teachers, the Tathagata and his disciples, has pure faith in the Well-Gone, and has firm roots, then the place where they dwell will be a good destination, and they will be born into great families, ultimately reaching Nirvana, so says the Great Sage.' After the Buddha finished speaking this sutra, the Brahmin Saṃjñā, having heard what the Buddha said, rejoiced and followed with joy, paid homage, and departed. (96) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One, in the morning, having put on his robes and taken his bowl, entered the city of Shravasti to beg for alms. At that time, there was a certain Brahmin, old and with mature faculties, holding a staff and a bowl, begging for alms from house to house. At that time, the World-Honored One said to the Brahmin: 'Why are you now old and with mature faculties, holding a staff and a bowl, begging for alms from house to house?' The Brahmin said to the Buddha: 'Gautama! I have given all my possessions to my son, and have taken a wife for my son, and then I left home, therefore I now hold a staff and a bowl, begging for alms from house to house.'
。」
佛告婆羅門：「汝能於我所受誦一偈，還歸於眾中，為兒說耶？」
婆羅門白佛：「能受。瞿曇！」
爾時，世尊即說偈言：
「生子心歡喜， 為子聚財物， 亦為娉其妻， 而自捨出家。 邊鄙田舍兒， 違負于其父， 人形羅剎心， 棄捨于尊老， 老馬無複用， 則奪其䵃麥， 兒少而父老， 家家行乞食， 曲杖為最勝， 非子為恩愛， 為我防惡牛， 免險地得安， 能卻兇暴狗， 扶我闇處行， 避深坑空井， 草木棘刺林， 憑杖威力故， 峙立不墮落。」
時，婆羅門從世尊受斯偈已，還歸婆羅門大眾中為子而說。先白大眾：「聽我所說。」然後誦偈……如上廣說。其子愧怖，即抱其父，還將入家，摩身洗浴，覆以青衣被，立為家主。
時，婆羅門作是念：「我今得勝族姓，是沙門瞿曇恩。我經所說：『為師者如師供養，為和尚者如和尚供養。』我今所得，皆沙門瞿曇力，即是我師，我今當以上妙好衣以奉瞿曇。」
時，婆羅門持上妙衣，至世尊所，面前問訊慰勞已，退坐一面，白佛言：「瞿曇！我今居家成就，是瞿曇力。我經記說：『為師者以師供養，為和尚者以和尚供養。』今日瞿曇即為我師，愿受此衣，哀愍故！」
世尊即受，為哀愍故。
爾時，世尊為婆羅門說種種法，示、教、照、喜。
時，婆羅門聞佛所說，歡喜隨喜，作禮而去。
（九七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 佛陀告訴婆羅門：『你如果能從我這裡接受並背誦一首偈語，然後回到眾人中，為你兒子說，可以嗎？』 婆羅門回答佛陀：『我能接受。瞿曇！』 這時，世尊就說了這首偈語： 『生了兒子心中歡喜，為兒子積聚財物，也為他娶妻，自己卻捨棄一切出家。 邊遠鄉下的孩子，違背父親的期望，人形如羅剎心，拋棄年老的父母。 老馬沒有用了，就奪走它的飼料，兒子年少而父親年老，只能挨家挨戶乞討食物。 枴杖是最可靠的，而不是兒子帶來的恩愛，它為我抵擋兇猛的牛，使我從危險的地方得到安全。 它能驅趕兇暴的狗，扶持我在黑暗中行走，避開深坑和空井，以及草木荊棘叢林。 憑藉枴杖的力量，我才能站立不倒。』 當時，婆羅門從世尊那裡接受了這首偈語后，回到婆羅門大眾中為兒子宣說。他先告訴大眾：『聽我說。』然後背誦偈語……如上文所說。他的兒子感到慚愧和害怕，立刻抱住父親，帶他回家，為他擦身洗浴，蓋上青色的被子，並立他為一家之主。 當時，婆羅門心想：『我今天能得到家族的尊重，都是沙門瞿曇的恩德。我經書上說：『對待老師要像對待老師一樣供養，對待和尚要像對待和尚一樣供養。』我今天所得到的，都是沙門瞿曇的力量，他就是我的老師，我應該用上好的衣服來供養瞿曇。』 當時，婆羅門拿著上好的衣服，來到世尊那裡，在佛前問候慰勞后，退坐在一旁，對佛說：『瞿曇！我今天能居家安穩，都是瞿曇的力量。我經書上記載：『對待老師要像對待老師一樣供養，對待和尚要像對待和尚一樣供養。』今天瞿曇就是我的老師，希望您能接受這件衣服，慈悲地接受吧！』 世尊就接受了，爲了慈悲的緣故。 當時，世尊為婆羅門說了種種佛法，開示、教導、啓發、使他歡喜。 當時，婆羅門聽了佛陀所說，歡喜隨喜，行禮后離去。 （九七） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。
English version The Buddha said to the Brahmin, 'If you can receive and recite a verse from me, and then return to the assembly and speak it to your son, would that be possible?' The Brahmin replied to the Buddha, 'I can receive it, Gotama!' At that time, the World-Honored One spoke this verse: 'Having a son brings joy to the heart, one gathers wealth for the son, and also takes a wife for him, yet one abandons everything to leave home. A child from a remote village, goes against his father's wishes, with a form like a human but a heart like a Rakshasa, abandoning his elderly parents. When an old horse is no longer useful, its fodder is taken away, when the son is young and the father is old, he can only beg for food from door to door. A walking stick is the most reliable, not the love brought by a son, it protects me from fierce cattle, and keeps me safe from dangerous places. It can drive away ferocious dogs, support me as I walk in the dark, and help me avoid deep pits and empty wells, as well as forests of grass, trees, and thorns. By the power of the walking stick, I can stand firm and not fall.' At that time, after the Brahmin received this verse from the World-Honored One, he returned to the Brahmin assembly to proclaim it to his son. He first told the assembly, 'Listen to what I have to say.' Then he recited the verse... as described above. His son felt ashamed and afraid, immediately embraced his father, took him home, bathed him, covered him with a blue blanket, and made him the head of the household. At that time, the Brahmin thought, 'Today I have gained respect for my family, all thanks to the grace of the Shramana Gotama. My scriptures say: 'One should offer to a teacher as one would offer to a teacher, and to a monk as one would offer to a monk.' What I have gained today is all due to the power of the Shramana Gotama, he is my teacher, I should offer Gotama the finest clothes.' At that time, the Brahmin took the finest clothes, went to the World-Honored One, greeted and comforted him, then sat to one side, and said to the Buddha, 'Gotama! Today I am able to live peacefully at home, all thanks to the power of Gotama. My scriptures record: 'One should offer to a teacher as one would offer to a teacher, and to a monk as one would offer to a monk.' Today Gotama is my teacher, I hope you will accept this clothing, out of compassion!' The World-Honored One accepted it, out of compassion. At that time, the World-Honored One spoke various teachings to the Brahmin, revealing, instructing, enlightening, and bringing him joy. At that time, the Brahmin heard what the Buddha said, rejoiced and followed with joy, paid his respects, and departed. (Ninety-seven) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
爾時，世尊晨朝著衣持缽，入舍衛城乞食。
時，有異婆羅門年耆根熟，攝杖持缽，家家乞食。彼婆羅門遙見世尊而作是念：「沙門瞿曇攝杖持缽，家家乞食，我亦攝杖持缽，家家乞食，我與瞿曇俱是比丘。」
爾時，世尊說偈答曰：
「所謂比丘者， 非但以乞食， 受持在家法， 是何名比丘。 于功德過惡， 俱離修正行， 其心無所畏， 是則名比丘。」
佛說是經已，彼婆羅門聞佛所說，歡喜隨喜，作禮而去。
（九八）
如是我聞：
一時，佛在拘薩羅人間遊行，至一那羅聚落，住一那羅林中。
爾時，世尊著衣持缽，入一陀羅聚落乞食，而作是念：「今日大早，今且可過耕田婆羅豆婆遮婆羅門作飲食處。」
爾時，耕田婆羅豆婆遮婆羅門五百具犁耕田，為作飲食。時，耕田婆羅豆婆遮婆羅門遙見世尊，白言：「瞿曇！我今耕田下種，以供飲食，沙門瞿曇亦應耕田下種，以供飲食。」
佛告婆羅門：「我亦耕田下種，以供飲食。」
婆羅門白佛：「我都不見沙門瞿曇若犁、若軛、若鞅、若縻、若镵、若鞭，而今瞿曇說言：『我亦耕田下種，以供飲食。』」
爾時，耕田婆羅豆婆遮婆羅門即說偈言：
「自說耕田者， 而不見其耕， 為我說耕田， 令我知耕法。」
爾時，世尊說偈答言：
「信心為種子， 苦行為時雨， 智慧為時軛， 慚愧心為轅， 正念自守護， 是則善御者
現代漢語譯本 當時，世尊早晨穿好衣服，拿著缽，進入舍衛城乞食。 這時，有一位年老體衰的婆羅門，拄著枴杖，拿著缽，挨家挨戶乞食。那位婆羅門遠遠地看見世尊，心想：『沙門瞿曇拄著枴杖，拿著缽，挨家挨戶乞食，我也拄著枴杖，拿著缽，挨家挨戶乞食，我和瞿曇都是比丘。』 當時，世尊用偈語回答說： 『所謂比丘，並非只是靠乞食，如果還受持在家的法，那怎麼能稱為比丘呢？對於功德和過惡，都能遠離並修正自己的行為，內心沒有恐懼，這樣才稱為比丘。』 佛陀說完這部經后，那位婆羅門聽了佛陀所說，歡喜讚歎，行禮后離去。 （九八） 我是這樣聽說的： 一時，佛陀在拘薩羅國的人間游化，來到一個名叫那羅的村落，住在那裡的一片樹林中。 當時，世尊穿好衣服，拿著缽，進入一陀羅村乞食，心想：『今天還早，現在可以先去耕田的婆羅豆婆遮婆羅門那裡看看，他正在準備食物。』 當時，耕田的婆羅豆婆遮婆羅門正用五百套犁具耕田，準備食物。耕田的婆羅豆婆遮婆羅門遠遠地看見世尊，就說：『瞿曇！我現在耕田播種，以此來獲得食物，沙門瞿曇也應該耕田播種，以此來獲得食物。』 佛陀告訴婆羅門：『我也耕田播種，以此來獲得食物。』 婆羅門問佛陀：『我沒有看見沙門瞿曇有犁、軛、鞅、縻、镵、鞭，而現在瞿曇卻說：『我也耕田播種，以此來獲得食物。』』 當時，耕田的婆羅豆婆遮婆羅門就說了偈語： 『自稱耕田的人，卻不見他耕田，請你為我講講耕田的道理，讓我瞭解耕田的方法。』 當時，世尊用偈語回答說： 『信心是種子，苦行是時雨，智慧是時軛，慚愧心是轅，正念是守護，這樣才是善於駕馭的人。
English version At that time, the World Honored One, having dressed in the morning, took his bowl and entered the city of Shravasti to beg for food. At that time, there was a Brahmin, old and with mature faculties, who, holding a staff and a bowl, begged for food from house to house. That Brahmin, seeing the World Honored One from afar, thought: 'The Shramana Gautama, holding a staff and a bowl, begs for food from house to house, and I also, holding a staff and a bowl, beg for food from house to house. I and Gautama are both Bhikkhus.' At that time, the World Honored One spoke in verse, answering: 'One who is called a Bhikkhu, is not merely one who begs for food. If one still upholds the laws of a householder, how can one be called a Bhikkhu? One who is detached from both merit and demerit, and cultivates right conduct, whose mind is without fear, that one is called a Bhikkhu.' After the Buddha had spoken this sutra, that Brahmin, having heard what the Buddha had said, rejoiced and followed with joy, paid homage, and departed. (98) Thus have I heard: At one time, the Buddha was traveling among the people of Kosala, and arrived at a village called Narala, dwelling in a forest of Narala. At that time, the World Honored One, having dressed, took his bowl and entered the village of Idara to beg for food, and thought: 'It is early today, now I can go to the place where the Brahmin Bharadvaja, who is plowing, is preparing food.' At that time, the Brahmin Bharadvaja, who was plowing, was using five hundred sets of plows to till the land, preparing food. The Brahmin Bharadvaja, seeing the World Honored One from afar, said: 'Gautama! I am now plowing and sowing seeds to obtain food. The Shramana Gautama should also plow and sow seeds to obtain food.' The Buddha said to the Brahmin: 'I also plow and sow seeds to obtain food.' The Brahmin said to the Buddha: 'I have not seen the Shramana Gautama with a plow, yoke, pole, rope, hoe, or whip, and yet Gautama says: 'I also plow and sow seeds to obtain food.' At that time, the Brahmin Bharadvaja spoke in verse: 'You say you are a plowman, but I do not see you plowing. Please tell me about your plowing, so that I may understand the method of plowing.' At that time, the World Honored One spoke in verse, answering: 'Faith is the seed, ascetic practice is the timely rain, wisdom is the yoke, the sense of shame is the pole, right mindfulness is the guard, thus is one a good driver.'
。 包藏身口業， 知食處內藏， 真實為真乘， 樂住為懈息， 精進為廢荒， 安隱而速進。 直往不轉還， 得到無憂處。 如是耕田者， 逮得甘露果； 如是耕田者， 不還受諸有。」
時，耕田婆羅豆婆遮婆羅門白佛言：「善耕田！瞿曇！極善耕田！瞿曇！」於是耕田婆羅豆婆遮婆羅門聞世尊說偈，心轉增信，以滿缽香美飲食以奉世尊。世尊不受，以因說偈得故。即說偈言：
「不因說法故， 受彼食而食。」
如是廣說，如前為火與婆羅門廣說。
時，耕田婆羅豆婆遮婆羅門白佛言：「瞿曇！今以此食安著何處？」
佛告婆羅門：「我不見諸天、魔、梵、沙門、婆羅門、天神、世人堪食此食而得安身。婆羅門！汝持此食著無蟲水中，及少生草地。」
時，婆羅門即持此食著無蟲水中，水即煙起涌沸，啾啾作聲。如熱丸投于冷水，啾啾作聲。如是彼食投著無蟲水中，煙起涌沸，啾啾作聲。
時，婆羅門作是念：「沙門瞿曇實為奇特！大德大力，乃令飲食神變如是。」
時，彼婆羅門見食瑞應，信心轉增，白佛言：「瞿曇！我今可得於正法中出家、受具足不？」
佛告婆羅門：「汝今可得於正法中出家、受具足，得比丘分。」彼即出家已，獨靜思惟：「所以族姓子剃除鬚髮，著袈裟衣，正信非家，出家學道……。」乃至得阿羅漢，心善解脫。
（九九）
如是我聞：
一時，佛住王舍城。
時，有尊者名曰凈天，在鞞提訶國人間遊行，至彌絺羅城庵羅園中
現代漢語譯本：
『約束身口意三業，知道食物的真正來源，以真實為真乘，以安樂的居住為懈怠的止息，以精進為荒廢，以安穩而快速前進。直接前往而不退轉，到達沒有憂愁的地方。像這樣耕田的人，能夠獲得甘露的果實；像這樣耕田的人，不再輪迴受諸有的苦難。』 當時，耕田的婆羅豆婆遮婆羅門對佛說：『善於耕田啊！瞿曇！真是太善於耕田了！瞿曇！』於是，耕田的婆羅豆婆遮婆羅門聽了世尊說的偈語，心中更加增添了信心，用滿滿一缽香美的食物供奉世尊。世尊沒有接受，因為這是因為說法而得到的。於是世尊說了偈語： 『不是因為說法的原因，才接受那些食物而食用。』 像這樣廣泛地講述，就像之前為火與婆羅門廣泛講述的那樣。 當時，耕田的婆羅豆婆遮婆羅門對佛說：『瞿曇！現在把這些食物放在哪裡呢？』 佛告訴婆羅門：『我沒有看到諸天、魔、梵、沙門、婆羅門、天神、世人能夠食用這些食物而得到安穩。婆羅門！你把這些食物放在沒有蟲的水中，以及少有草生長的地方。』 當時，婆羅門就拿著這些食物放在沒有蟲的水中，水立刻冒出煙霧，翻騰沸騰，發出啾啾的聲音。就像熱的丸子投入冷水中，發出啾啾的聲音。像這樣，那些食物投入沒有蟲的水中，冒出煙霧，翻騰沸騰，發出啾啾的聲音。 當時，婆羅門這樣想：『沙門瞿曇真是奇特！大德大力，竟然讓食物產生這樣的神變。』 當時，那位婆羅門看到食物的瑞應，信心更加增長，對佛說：『瞿曇！我現在可以在正法中出家、受具足戒嗎？』 佛告訴婆羅門：『你現在可以在正法中出家、受具足戒，成為比丘。』他隨即出家，獨自靜思：『為什麼族姓子剃除鬚髮，穿著袈裟，以正信離開家庭，出家學道……』乃至證得阿羅漢果，心得到善解脫。 （九九） 如是我聞： 一時，佛住在王舍城。 當時，有一位尊者名叫凈天，在鞞提訶國人間游化，到達彌絺羅城的庵羅園中。
English version:
'Restraining actions of body, speech, and mind, knowing the true source of food, taking truth as the true vehicle, taking peaceful dwelling as the cessation of laziness, taking diligence as the abandonment of waste, advancing steadily and quickly. Going directly without turning back, reaching the place without sorrow. Those who cultivate in this way will obtain the fruit of nectar; those who cultivate in this way will not return to suffer the pains of existence.' Then, the Brahmin Bharadvaja, who was a farmer, said to the Buddha, 'Well cultivated, Gautama! Extremely well cultivated, Gautama!' Then, the Brahmin Bharadvaja, who was a farmer, having heard the verses spoken by the World Honored One, his faith increased, and he offered a full bowl of fragrant and delicious food to the World Honored One. The World Honored One did not accept it, because it was obtained through the teaching of the Dharma. Then the World Honored One spoke a verse: 'Not because of the teaching of the Dharma, do I accept and eat that food.' Thus, he spoke extensively, just as he had previously spoken extensively to the Brahmin about fire. Then, the Brahmin Bharadvaja, who was a farmer, said to the Buddha, 'Gautama! Where should I place this food now?' The Buddha told the Brahmin, 'I do not see any gods, demons, Brahmas, ascetics, Brahmins, deities, or people in the world who can eat this food and find peace. Brahmin! You should place this food in water that has no insects, and in a place where there is little grass growing.' Then, the Brahmin took the food and placed it in water that had no insects, and the water immediately began to smoke, boil, and make a 'chuchu' sound. Just like a hot ball thrown into cold water, it makes a 'chuchu' sound. In this way, when the food was placed in the water that had no insects, it smoked, boiled, and made a 'chuchu' sound. Then, the Brahmin thought, 'The ascetic Gautama is truly extraordinary! He has great virtue and power, that he can cause food to undergo such a miraculous transformation.' Then, that Brahmin, seeing the auspicious sign of the food, his faith increased even more, and he said to the Buddha, 'Gautama! Can I now leave home and receive full ordination in the true Dharma?' The Buddha told the Brahmin, 'You can now leave home and receive full ordination in the true Dharma, and become a bhikkhu.' He then left home, and contemplated alone, 'Why do sons of good families shave their heads and beards, wear the robes, and with true faith leave their homes to study the Way...' and eventually attained Arhatship, and his mind was well liberated. (99) Thus have I heard: At one time, the Buddha was staying in Rajagriha. At that time, there was a venerable one named Netra, who was wandering among the people of the Videha country, and arrived at the Amra Garden in the city of Mithila.
。時，尊者凈天晨朝著衣持缽，入彌絺羅城乞食。次第乞食，到自本家。時，凈天母年老，在中堂持食祀火，求生梵天，不覺尊者凈天在門外立。
時，毗沙門天王于尊者凈天所極生敬信。時，毗沙門天王，諸夜叉導從，乘虛而行，見尊者凈天在門外立。又見其母手擎飲食，在中堂上供養祀火，不見其子在外門立。見已，從空中下，至凈天母前，而說偈言：
「此婆羅門尼， 梵天極遼遠， 為求彼生故， 於此祠祀火。 此非梵天道， 何為徒祀此？ 汝婆羅門尼， 凈天住門外， 垢穢永無餘， 是則天中天， 蕭然無所有， 獨一不兼資， 為乞食入舍， 所應供養者， 凈天善修身， 人天良福田。 遠離一切惡， 不為染所染， 德同於梵天， 形在人間住， 不著一切法， 如彼淳熟龍， 比丘正念住， 其心善解脫， 應奉以初佛， 是則上福田。 應以正信心， 及時速施與， 當預建立洲， 令未來安樂。 汝觀此牟尼， 已渡苦海流， 是故當信心， 及時速施與， 當預建立洲， 令未來安樂， 毗沙門天王， 開發彼令舍。」
時，尊者凈天即為其母種種說法，示、教、照、喜已，複道而去。
（一〇〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本：當時，尊者凈天早晨穿好衣服，拿著缽，進入彌絺羅城乞食。他依次乞食，來到了自己原來的家。那時，凈天的母親年老了，正在中堂拿著食物祭祀火神，祈求往生梵天，沒有注意到尊者凈天站在門外。 當時，毗沙門天王對尊者凈天非常敬重和信服。毗沙門天王帶著夜叉隨從，在空中飛行，看見尊者凈天站在門外。又看見他的母親手裡拿著食物，在中堂上供奉祭祀火神，沒有看見她的兒子站在門外。看到這些后，他從空中降落，來到凈天母親面前，說了這樣一段偈語： 『這位婆羅門婦女啊，梵天是極其遙遠的，爲了求得往生梵天，你在這裡祭祀火神。這不是通往梵天的道路，為何要徒勞地祭祀呢？你這位婆羅門婦女，凈天就站在門外，他已經徹底清除了所有污垢，是天中之天，他清凈無染，獨自一人，不依賴任何外物，爲了乞食才進入家門，他是你真正應該供養的人。凈天善於修身，是人天最好的福田。他遠離一切惡行，不被任何事物所污染，他的德行如同梵天一樣，雖然身在人間，卻不執著于任何事物，就像一條成熟的龍一樣。這位比丘正念而住，他的心已經得到了很好的解脫，應該像供奉最初的佛陀一樣供奉他，他才是真正的上等福田。應該以真正的信心，及時地佈施給他，這樣才能預先建立起未來的安樂之洲。你看看這位牟尼，他已經渡過了苦海，所以應當有信心，及時地佈施給他，這樣才能預先建立起未來的安樂之洲。』毗沙門天王這樣開導她，讓她捨棄祭祀火神的行為。 當時，尊者凈天就為他的母親說了種種佛法，開示、教導、啓發、讓她歡喜，然後就離開了。 （一〇〇） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。
English version: At that time, the Venerable Jingtian, having dressed in the morning, took his bowl and entered the city of Mithila to beg for food. He begged for food in order, and came to his own original home. At that time, Jingtian's mother was old, and was in the central hall holding food to sacrifice to the fire, seeking rebirth in Brahma's heaven, unaware that the Venerable Jingtian was standing outside the door. At that time, King Vaisravana had great respect and faith in the Venerable Jingtian. King Vaisravana, with his Yaksha followers, was flying in the air when he saw the Venerable Jingtian standing outside the door. He also saw his mother holding food in her hands, offering sacrifices to the fire in the central hall, not seeing her son standing outside the door. Having seen this, he descended from the sky, came before Jingtian's mother, and spoke this verse: 'This Brahmin woman, Brahma's heaven is extremely far away, and in order to seek rebirth there, you are sacrificing to the fire here. This is not the path to Brahma's heaven, why do you sacrifice in vain? You, Brahmin woman, Jingtian is standing outside the door, he has completely eliminated all defilements, he is the heaven of heavens, he is pure and undefiled, alone, not relying on anything external, he only enters the house to beg for food, he is the one you should truly offer to. Jingtian is good at cultivating himself, he is the best field of merit for humans and gods. He is far from all evil deeds, not defiled by anything, his virtue is like Brahma, although he lives in the human world, he is not attached to anything, like a mature dragon. This Bhikkhu dwells in right mindfulness, his mind has been well liberated, you should offer to him as you would offer to the first Buddha, he is the true superior field of merit. You should give to him with true faith, in a timely manner, so that you can establish a future island of peace. Look at this Muni, he has already crossed the sea of suffering, therefore you should have faith, give to him in a timely manner, so that you can establish a future island of peace.' King Vaisravana thus enlightened her, causing her to abandon the act of sacrificing to the fire. At that time, the Venerable Jingtian spoke various Dharma teachings to his mother, revealing, teaching, inspiring, and making her happy, and then he left. (100) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove of Anathapindika in Sravasti.
。
時，有異婆羅門來詣佛所，面前問訊，相慰勞已，退坐一面，白佛言：「瞿曇！所謂佛者，云何為佛？為是父母制名？為是婆羅門制名？」時，婆羅門即說偈言：
「佛者是世間， 超渡之勝名， 為是父母制， 名之為佛耶？」
爾時，世尊說偈答言：
「佛見過去世， 如是見未來， 亦見現在世， 一切行起滅。 明智所了知， 所應修已修， 應斷悉已斷， 是故名為佛。 歷劫求選擇， 純苦無暫樂， 生者悉磨滅， 遠離息塵垢， 拔諸使刺本， 等覺故名佛。」
佛說偈已，彼婆羅門聞佛所說，歡喜隨喜，從座起去。
（一〇一）
如是我聞：
一時，佛在拘薩羅人間遊行，有從迦帝聚落、墮鳩羅聚落二村中間，一樹下坐，入晝正受。
時，有豆磨種姓婆羅門隨彼道行，尋佛後來，見佛腳跡千輻輪相，印文顯現，齊輻圓輞，眾好滿足。見已，作是念：「我未曾見人間有如是足跡，今當隨跡以求其人。」即尋腳跡至於佛所，來見世尊坐一樹下，入晝正受，嚴容絕世，諸根澄靜，其心寂定，第一調伏，正觀成就，光相巍巍，猶若金山。見已，白言：「為是天耶？」
佛告婆羅門：「我非天也。」
「為龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等？」
佛告婆羅門：「我非龍乃至人、非人也
現代漢語譯本：當時，有一位外道婆羅門來到佛陀所在的地方，在佛陀面前問訊，互相慰問之後，退坐在一旁，對佛陀說：『瞿曇！所謂佛，是什麼意思？這個名稱是父母取的，還是婆羅門取的？』當時，婆羅門就說了偈語： 『佛是世間，超越一切的殊勝名稱，這個名稱是父母取的，還是婆羅門取的，才稱之為佛呢？』 這時，世尊用偈語回答說： 『佛能看見過去世，也能看見未來世，也能看見現在世，一切行為的生起和滅亡。通過明智所瞭解，應該修的已經修完，應該斷的都已經斷除，所以稱為佛。經歷無數劫的尋求和選擇，純粹是苦沒有片刻的快樂，有生者都會消磨滅亡，遠離塵垢，拔除各種煩惱的根本，達到正等覺，所以稱為佛。』 佛陀說完偈語后，那位婆羅門聽了佛陀所說，歡喜讚歎，從座位上起身離去。 （一〇一） 如是我聞： 一時，佛陀在拘薩羅國的人間游化，在迦帝聚落和墮鳩羅聚落兩個村莊之間的一棵樹下坐著，進入午間禪定。 當時，有一位豆磨種姓的婆羅門沿著那條路走，跟在佛陀後面，看見佛陀的腳印有千輻輪的形狀，印紋清晰顯現，輪輻均勻，輪輞圓滿，各種美好都具備。看見后，他心想：『我從未見過人間有這樣的腳印，現在應當沿著腳印去尋找這個人。』於是就沿著腳印來到佛陀所在的地方，看見世尊坐在一棵樹下，進入午間禪定，容貌莊嚴絕世，諸根清凈，內心寂靜安定，達到第一調伏，正觀成就，光芒巍峨，如同金山。看見后，他問道：『您是天人嗎？』 佛陀告訴婆羅門：『我不是天人。』 『是龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等嗎？』 佛陀告訴婆羅門：『我不是龍，乃至不是人、非人。』
English version: At that time, a wandering Brahmin came to where the Buddha was, greeted him, exchanged pleasantries, and sat down to one side. He said to the Buddha, 'Gautama, what is meant by the term 'Buddha'? Is it a name given by parents, or is it a name given by Brahmins?' Then, the Brahmin spoke in verse: 'Is the Buddha a name in the world, a superior name of transcendence? Is it a name given by parents, or is it called Buddha?' Then, the World Honored One replied in verse: 'The Buddha sees the past, and thus sees the future, and also sees the present, the arising and ceasing of all actions. Through wisdom, what should be known is known, what should be cultivated is cultivated, what should be abandoned is abandoned, therefore, one is called a Buddha. Through countless eons of seeking and choosing, there is only pure suffering without a moment of joy. All that is born will be worn away, one is far from dust and defilement, the roots of all afflictions are pulled out, and one attains perfect enlightenment, therefore, one is called a Buddha.' After the Buddha spoke the verses, the Brahmin, hearing what the Buddha had said, rejoiced and praised, and rose from his seat and departed. (101) Thus have I heard: At one time, the Buddha was traveling in the human realm of Kosala, and was sitting under a tree between the two villages of Katika and Dukkula, having entered the midday meditation. At that time, a Brahmin of the Domara clan was walking along that path, following behind the Buddha. He saw the Buddha's footprints with the marks of a thousand-spoked wheel, the imprints clearly visible, the spokes even, the rims round, and all the auspicious marks complete. Having seen this, he thought, 'I have never seen such footprints in the human world. Now I should follow these footprints to find the person.' So he followed the footprints to where the Buddha was, and saw the World Honored One sitting under a tree, having entered the midday meditation, his appearance majestic and unparalleled, his senses serene, his mind tranquil and settled, having attained the first taming, his right view perfected, his radiance majestic, like a golden mountain. Having seen this, he asked, 'Are you a deva?' The Buddha told the Brahmin, 'I am not a deva.' 'Are you a dragon, a yaksha, a gandharva, an asura, a garuda, a kinnara, a mahoraga, a human, or a non-human?' The Buddha told the Brahmin, 'I am not a dragon, nor any of those, nor a human, nor a non-human.'
。」
婆羅門白佛：「若言非天、非龍，乃至非人、非非人，為是何等？」
爾時，世尊說偈答言：
「天龍乾闥婆， 緊那羅夜叉， 無善阿修羅， 諸摩睺羅伽， 人與非人等， 悉由煩惱生， 如是煩惱漏， 一切我已舍， 已破已磨滅， 如芬陀利生， 雖生於水中， 而未曾著水， 我雖生世間， 不為世間著， 歷劫常選擇， 純苦無暫樂， 一切有為行， 悉皆生滅故， 離垢不傾動， 已拔諸劍刺， 究竟生死除， 故名為佛陀。」
佛說此經已，豆摩種婆羅門聞佛所說，歡喜隨喜，從路而去。
（一〇二）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊晨朝著衣持缽，入王舍城乞食。次第乞食，至婆羅豆婆遮婆羅門舍。
時，婆羅門手執木杓，盛諸飲食，供養火具，住于門邊，遙見佛來。見已，白佛作是言：「住！住！領群特！慎勿近我門！」
佛告婆羅門：「汝知領群特、領群特法耶？」
婆羅門言：「我不知領群特，亦不知領群特法，沙門瞿曇知領群特及領群特法不？」
佛言：「我善知是領群特及領群特法。」
是時，婆羅門即放事火具，疾敷床座，請佛令坐，白言：「瞿曇！為我說領群特及領群特法。」
佛即就座為說偈言：
「瞋恚心懷恨， 隱覆諸過惡， 犯戒起惡見， 虛偽不真實， 如是等士夫， 當知領群特
婆羅門問佛：『如果說不是天神、不是龍，乃至不是人、不是非人，那又是什麼呢？』 這時，世尊用偈語回答說： 『天神、龍、乾闥婆，緊那羅、夜叉，沒有善行的阿修羅，以及摩睺羅伽，人和非人等，都由煩惱而生。 這樣的煩惱漏失，我已經全部捨棄，已經破除、已經磨滅，如同芬陀利花一樣，雖然生長在水中，卻不沾染水。 我雖然生在世間，卻不為世間所染著，經歷無數劫選擇，純粹是苦沒有片刻的快樂。 一切有為的行，都因為生滅的緣故，遠離污垢不傾動，已經拔除了所有的劍刺，究竟解脫了生死，所以稱為佛陀。』 佛說完這部經后，豆摩種婆羅門聽了佛所說，歡喜隨喜，從路上離開了。 （一〇二） 我聽聞是這樣的： 一時，佛住在王舍城的迦蘭陀竹園。 這時，世尊早晨穿好衣服，拿著缽，進入王舍城乞食。依次乞食，到了婆羅豆婆遮婆羅門的住所。 當時，婆羅門手拿著木勺，盛著各種食物，準備供奉火神，站在門邊，遠遠看見佛陀走來。看見后，對佛說：『站住！站住！你這領群特！不要靠近我的門！』 佛告訴婆羅門：『你知道什麼是領群特、什麼是領群特法嗎？』 婆羅門說：『我不知道什麼是領群特，也不知道什麼是領群特法，沙門瞿曇知道什麼是領群特和領群特法嗎？』 佛說：『我完全知道什麼是領群特和領群特法。』 這時，婆羅門立刻放下祭火的器具，迅速鋪好床座，請佛坐下，說：『瞿曇！請為我說說什麼是領群特和領群特法。』 佛陀就坐下，用偈語說道： 『心中懷有嗔恨，隱瞞自己的過錯，違犯戒律產生邪見，虛偽不真實，像這樣的人，應當知道是領群特。』
The Brahmin asked the Buddha: 'If it is said to be neither a deva, nor a dragon, nor even a human, nor a non-human, then what is it?' At that time, the World Honored One replied with a verse: 'Devas, dragons, gandharvas, kinnaras, yakshas, asuras without merit, and mahoragas, humans and non-humans, all arise from afflictions. Such outflows of afflictions, I have completely abandoned, have broken, have extinguished, like a pundarika flower, although growing in water, it is not stained by water. Although I was born in the world, I am not attached to the world, having chosen through countless kalpas, purely suffering without a moment of joy. All conditioned actions, because of arising and ceasing, are free from defilement and do not waver, having pulled out all the sword thorns, ultimately eliminating birth and death, therefore called Buddha.' After the Buddha finished speaking this sutra, the Brahmin of the Doma lineage, having heard what the Buddha said, rejoiced and followed along, and departed from the road. (One hundred and two) Thus have I heard: At one time, the Buddha was staying in the Kalanda Bamboo Grove in Rajagriha. At that time, the World Honored One, in the morning, having put on his robes and taken his bowl, entered Rajagriha to beg for alms. Begging for alms in order, he arrived at the residence of the Brahmin Bharadvaja. At that time, the Brahmin, holding a wooden ladle in his hand, filled with various foods, preparing to offer to the fire god, stood by the door, and saw the Buddha coming from afar. Having seen him, he said to the Buddha: 'Stop! Stop! You outcast! Do not come near my door!' The Buddha said to the Brahmin: 'Do you know what an outcast is, and what the law of an outcast is?' The Brahmin said: 'I do not know what an outcast is, nor do I know what the law of an outcast is. Does the Shramana Gautama know what an outcast and the law of an outcast are?' The Buddha said: 'I fully know what an outcast and the law of an outcast are.' At that time, the Brahmin immediately put down the fire-offering implements, quickly spread out a seat, invited the Buddha to sit down, and said: 'Gautama! Please tell me what an outcast and the law of an outcast are.' The Buddha sat down and spoke in verse: 'Harboring hatred in the heart, concealing one's faults, violating precepts and giving rise to wrong views, being false and not truthful, such a person, it should be known, is an outcast.'
。 憋暴貪吝惜， 惡欲慳諂偽， 無慚無愧心， 當知領群特。 一生二生者， 一切皆殺害， 無有慈愍心， 是為領群特。 若殺縛椎打， 聚落及城邑， 無道以切責， 當知領群特。 住止及行路， 為眾之導首， 苦切諸群下， 恐怛相迫脅， 取利以供己， 當知領群特。 聚落及空地， 有主無主物， 掠護為己有， 當知領群特。 自棄薄其妻， 又不入淫舍， 侵陵他所愛， 當知領群特。 內外諸親屬， 同心善知識， 侵掠彼所受， 當知領群特。 妄語欺誑人， 詐取無證財， 他索而不還， 當知領群特。 為己亦為他， 舉責及財與， 或復順他語， 妄語為他證， 如是妄語者， 當知領群特。 作惡不善業， 無有人知者， 隱諱覆藏惡， 當知領群特。 若人問其義， 而答以非義， 顛倒欺誑人， 當知領群特。 實空無所有， 而輕毀智者， 愚癡為利故， 當知領群特。 高慢自稱舉， 毀壞於他人， 是極卑鄙慢， 當知領群特。 自造諸過惡， 移過誣他人， 妄語謗清白， 當知領群特。 前受他利養， 他人來詣己， 無有敬報心， 當知領群特。 沙門婆羅門， 如法來乞求， 呵責而不與， 當知領群特。 若父母年老， 少壯氣已謝， 不勤加奉養， 當知領群特
現代漢語譯本 抑制住暴躁、貪婪和吝嗇，邪惡的慾望、慳吝、諂媚和虛偽， 沒有羞愧和慚愧之心，應當知道這是領頭作惡的人。 對於一切有生命或無生命的，都加以殺害， 沒有慈悲憐憫之心，這就是領頭作惡的人。 如果殺戮、捆綁、鞭打，在村落和城市裡， 用不講道理的方式責罵，應當知道這是領頭作惡的人。 在居住和行走時，作為眾人的領導者， 嚴酷地對待下屬，使他們恐懼、害怕和被脅迫， 爲了自己的利益而掠奪，應當知道這是領頭作惡的人。 在村落和空地上，不論是有主還是無主的財物， 都掠奪並據爲己有，應當知道這是領頭作惡的人。 拋棄自己的妻子，也不去淫亂的場所， 卻侵犯他人所愛的人，應當知道這是領頭作惡的人。 對於內外親屬，以及同心同德的善知識， 侵奪他們所擁有的，應當知道這是領頭作惡的人。 用謊言欺騙他人，用欺詐的手段獲取沒有憑證的財物， 別人索要時卻不歸還，應當知道這是領頭作惡的人。 爲了自己或他人，進行指責或給予財物， 或者順從他人的話語，用謊言為他人作證， 像這樣說謊的人，應當知道這是領頭作惡的人。 做了不好的惡業，沒有人知道， 就隱瞞並掩蓋惡行，應當知道這是領頭作惡的人。 如果有人問他道理，卻用不符合道理的話回答， 顛倒是非欺騙他人，應當知道這是領頭作惡的人。 實際上空無所有，卻輕視和詆譭有智慧的人， 因為愚癡和貪圖利益，應當知道這是領頭作惡的人。 高傲自大，自我吹噓，詆譭他人， 這是極其卑鄙的傲慢，應當知道這是領頭作惡的人。 自己製造各種過錯和惡行，卻把過錯推卸給他人， 用謊言誹謗清白的人，應當知道這是領頭作惡的人。 之前接受他人的恩惠和供養，當他人來拜訪自己時， 卻沒有尊敬和報答的心，應當知道這是領頭作惡的人。 沙門和婆羅門，如法前來乞求， 卻呵斥他們而不給予，應當知道這是領頭作惡的人。 如果父母年老，年輕時的精力已經衰退， 不勤奮地加以奉養，應當知道這是領頭作惡的人。
English version Suppressing anger, greed, and stinginess, with evil desires, miserliness, flattery, and hypocrisy, Having no sense of shame or remorse, know that this is a leader of evil. Killing all living beings, whether animate or inanimate, Having no compassion or mercy, this is a leader of evil. If they kill, bind, and whip, in villages and cities, Reproaching with unreasonable methods, know that this is a leader of evil. In dwelling and traveling, as a leader of the people, Treating subordinates harshly, causing them fear, dread, and coercion, Plundering for their own benefit, know that this is a leader of evil. In villages and open spaces, whether property is owned or unowned, Plundering and taking it as their own, know that this is a leader of evil. Abandoning their own wife, and not going to places of debauchery, Yet violating the loved ones of others, know that this is a leader of evil. Towards relatives, both internal and external, and good friends of one heart and mind, Seizing what they possess, know that this is a leader of evil. Deceiving others with lies, using fraudulent means to obtain uncertified wealth, Not returning it when others demand it, know that this is a leader of evil. For oneself or others, making accusations or giving wealth, Or complying with the words of others, bearing false witness with lies, Those who lie in this way, know that this is a leader of evil. Committing bad and unwholesome deeds, without anyone knowing, Concealing and covering up evil actions, know that this is a leader of evil. If someone asks about the meaning, but they answer with what is not the meaning, Distorting the truth and deceiving others, know that this is a leader of evil. Actually being empty and having nothing, yet belittling and slandering the wise, Because of ignorance and greed for gain, know that this is a leader of evil. Being arrogant and self-aggrandizing, slandering others, This is the most despicable arrogance, know that this is a leader of evil. Creating various faults and evil deeds themselves, yet shifting the blame to others, Slandering the innocent with lies, know that this is a leader of evil. Having previously received favors and offerings from others, when others come to visit, Having no heart of respect and gratitude, know that this is a leader of evil. Shramanas and Brahmins, coming to beg according to the Dharma, Reproaching them and not giving, know that this is a leader of evil. If parents are old, their youthful energy having declined, Not diligently providing for them, know that this is a leader of evil.
。 父母諸尊長， 兄弟親眷屬， 實非阿羅漢， 自顯羅漢德， 世間之大賊， 當知領群特。 初上種姓生， 習婆羅門典， 而於其中間， 習行諸惡業， 不以勝生故， 障呵責惡道， 現法受呵責， 後世墮惡道， 生旃陀羅家， 世稱須陀夷， 名聞遍天下， 旃陀羅所無， 婆羅門剎利， 大姓所供養， 乘于凈天道， 平等正直住， 不以生處障， 令不生梵天， 現法善名譽， 後世生善趣， 二生汝當知， 如我所顯示， 不以所生故， 名為領群特。 不以所生故， 名為婆羅門， 業為領群特， 業為婆羅門。」
婆羅門白佛言：
「如是大精進， 如是大牟尼， 不以所生故， 名為領群特。 不以所生故， 名為婆羅門， 業故領群特， 業故婆羅門。」
時，事火婆羅豆婆遮婆羅門轉得信心，以滿缽好食奉上世尊。世尊不受，以說偈得故，偈如上說。
時，事火婆羅豆婆遮婆羅門見食瑞應已，增其信心，白佛言：「世尊！我今可得為正法、律出家、受具足不？」
佛告婆羅門：「汝今可得於正法、律出家、受具足戒。」即得出家，獨靜思惟，如前說，乃至得阿羅漢，心善解脫。
時，婆羅豆婆遮婆羅門得阿羅漢，心善解脫，自覺喜樂，即說偈言：
「非道求清凈， 供養祠祀火， 不識清凈道， 猶如生盲者。 今已得安樂， 出家受具足， 逮得於三明， 佛所教已作
現代漢語譯本： 『父母、長輩以及兄弟親屬，實際上並非阿羅漢，卻自詡擁有阿羅漢的德行，這是世間的大盜，應當知道他們是偽善的領頭人。 有些人初生於高貴的種姓，學習婆羅門的經典，卻在其中間行各種惡業，不能因為出身高貴就阻礙對惡道的呵責。 他們現世會受到責難，後世會墮入惡道。例如，出生在旃陀羅種姓的須陀夷，雖然出身低賤，卻名聞天下，這是旃陀羅種姓所沒有的。 婆羅門和剎帝利等高貴種姓的人都供養他，他遵循清凈的天道，平等正直地生活，不因出身而阻礙他升入梵天。 他現世享有美譽，後世也能往生善趣。這兩種情況你應該知道，正如我所展示的，不是因為出身而成為領頭人。 不是因為出身而成為婆羅門，而是因為行為才成為領頭人，因為行為才成為婆羅門。』 婆羅門對佛說：『您真是大精進，真是大牟尼，不是因為出身而成為領頭人，不是因為出身而成為婆羅門，而是因為行為才成為領頭人，因為行為才成為婆羅門。』 當時，事火婆羅豆婆遮婆羅門轉變了信心，用滿滿一缽美食供奉世尊。世尊沒有接受，因為已經用偈語說明了道理，偈語如上所述。 當時，事火婆羅豆婆遮婆羅門看到食物的瑞應后，更加堅定了信心，對佛說：『世尊！我現在可以皈依正法、律出家、受具足戒嗎？』 佛告訴婆羅門：『你現在可以皈依正法、律出家、受具足戒。』他隨即出家，獨自靜思，如前所述，最終證得阿羅漢果，心得到解脫。 當時，婆羅豆婆遮婆羅門證得阿羅漢果，心得到解脫，自覺喜悅，於是說偈：『用非正道求清凈，供養祭祀之火，不認識清凈之道，就像天生的盲人一樣。 現在我已經得到安樂，出家受具足戒，獲得了三明，佛陀的教誨我已經實踐。』
English version: 'Parents, elders, and siblings, though not truly Arhats, display the virtues of Arhats. They are the great thieves of the world, and should be known as the leaders of hypocrisy. Some are born into noble lineages, study the Brahmin scriptures, yet engage in evil deeds. Their noble birth does not prevent them from being condemned for their evil ways. They will be reproached in this life and fall into evil realms in the next. For example, Sudayi, born into the Chandala caste, though of low birth, is renowned throughout the world, something unheard of for a Chandala. Brahmins and Kshatriyas, people of high caste, offer him respect. He follows the pure path of heaven, living with equality and integrity. His birth does not prevent him from ascending to Brahma's heaven. He enjoys a good reputation in this life and is reborn in a good realm in the next. You should know these two cases, as I have shown. It is not by birth that one becomes a leader. It is not by birth that one becomes a Brahmin, but by deeds that one becomes a leader, and by deeds that one becomes a Brahmin.' The Brahmin said to the Buddha: 'You are truly of great diligence, a great Muni. It is not by birth that one becomes a leader. It is not by birth that one becomes a Brahmin, but by deeds that one becomes a leader, and by deeds that one becomes a Brahmin.' At that time, the fire-worshipping Brahmin Bharadvaja gained faith and offered the World-Honored One a full bowl of delicious food. The World-Honored One did not accept it, because the principle had already been explained in verses, as mentioned above. Then, seeing the auspicious sign of the food, the fire-worshipping Brahmin Bharadvaja increased his faith and said to the Buddha: 'World-Honored One! May I now be ordained into the Dharma and Vinaya, and receive full ordination?' The Buddha told the Brahmin: 'You may now be ordained into the Dharma and Vinaya, and receive full ordination.' He then left home, meditated in solitude, as described before, and eventually attained Arhatship, his mind liberated. At that time, Bharadvaja, having attained Arhatship and liberation of mind, felt joy and spoke this verse: 'Seeking purity through wrong paths, offering sacrifices to fire, not knowing the path to purity, is like being born blind. Now I have attained peace, having left home and received full ordination, having attained the three knowledges, and having done what the Buddha taught.'
。 先婆羅門難， 今為婆羅門， 沐浴離塵垢， 度諸天彼岸。」
雜阿含經卷第四
此經此卷，國、宋二本文義全同，皆有十九經，總二十五紙。丹本有十五經，若依宋藏式寫之，可成二十七紙。又其文義與國、宋二本全別，未知去取。今撿國、宋本經，則下流函中，此經第四十二卷耳。宋藏錯將彼卷重刊於此，為初四卷，國亦仍之者，錯也！故令去彼，取此丹本經焉。 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第五
宋天竺三藏求那跋陀羅譯
（一〇三）
如是我聞：
一時，有眾多上座比丘住拘舍彌國瞿師羅園。
時，有差摩比丘住拘舍彌國跋陀梨園，身得重病。
時，有陀娑比丘為瞻病者。時，陀娑比丘詣諸上座比丘，禮諸上座比丘足，於一面住。
諸上座比丘告陀娑比丘言：「汝往詣差摩比丘所，語言：『諸上座問汝，身小差安隱，苦患不增劇耶？』」
時，陀娑比丘受諸上座比丘教，至差摩比丘所，語差摩比丘言：「諸上座比丘問訊汝，苦患漸差不？眾苦不至增耶？」
差摩比丘語陀娑比丘言：「我病不差，不安隱身，諸苦轉增無救。譬如多力士夫，取羸劣人，以繩繼頭，兩手急絞，極大苦痛，我今苦痛有過於彼。譬如屠牛，以利刀生割其腹，取其內藏，其牛腹痛當何可堪！我今腹痛甚於彼牛。如二力士捉一劣夫，懸著火上，燒其兩足，我今兩足熱過於彼。」
時，陀娑比丘還至諸上座所，以差摩比丘所說病狀，具白諸上座
現代漢語譯本： 『先成為婆羅門是困難的，現在我成爲了婆羅門，沐浴洗凈了塵垢，度過了諸天的彼岸。』
《雜阿含經》卷第四
此經此卷，國本和宋本的文義完全相同，都有十九經，總共二十五紙。丹本有十五經，如果按照宋藏的格式書寫，可以成為二十七紙。而且它的文義與國本、宋本完全不同，不知道應該如何取捨。現在檢視國本和宋本的經文，則在下流函中，此經是第四十二卷。宋藏錯誤地將那一卷重刊在這裡，作為最初的四卷，國本也沿用了這個錯誤，這是不對的！所以應該去掉那部分，採用丹本的經文。 大正藏第 02 冊 No. 0099 《雜阿含經》
《雜阿含經》卷第五
宋天竺三藏求那跋陀羅譯
（一〇三）
如是我聞：
一時，有眾多上座比丘住在拘舍彌國瞿師羅園。
當時，有差摩比丘住在拘舍彌國跋陀梨園，身患重病。
當時，有陀娑比丘負責照顧病人。當時，陀娑比丘前往諸位上座比丘處，禮拜諸位上座比丘的腳，在一旁站立。
諸位上座比丘告訴陀娑比丘說：『你前往差摩比丘那裡，告訴他：『諸位上座問候你，身體稍微好些了嗎？苦痛沒有加劇嗎？』』
當時，陀娑比丘接受諸位上座比丘的教導，來到差摩比丘那裡，告訴差摩比丘說：『諸位上座比丘問候你，苦痛漸漸減輕了嗎？各種苦痛沒有加重嗎？』
差摩比丘告訴陀娑比丘說：『我的病沒有好轉，身體不安穩，各種苦痛不斷加劇，沒有辦法救治。譬如一個力氣很大的壯士，抓住一個虛弱的人，用繩子纏住他的頭，兩手用力絞緊，極其痛苦，我現在的痛苦比那還要嚴重。又譬如屠夫殺牛，用鋒利的刀子活生生地割開它的肚子，取出內臟，那牛的腹痛該是多麼難以忍受啊！我現在的腹痛比那牛還要厲害。又譬如兩個壯士抓住一個虛弱的人，把他懸在火上，燒他的兩腳，我現在的兩腳發熱比那還要厲害。』
當時，陀娑比丘回到諸位上座那裡，把差摩比丘所說的病情，詳細地告訴了諸位上座。
English version: 'It is difficult to first become a Brahmin, now I am a Brahmin, having bathed and cleansed away the defilements, I have crossed to the other shore of the gods.'
The Miscellaneous Agama Sutra, Scroll Four
In this sutra and this scroll, the meanings of the texts of the Guo and Song versions are completely identical, both having nineteen sutras, totaling twenty-five sheets. The Dan version has fifteen sutras, and if written according to the Song Tripitaka format, it could become twenty-seven sheets. Moreover, its meaning is completely different from the Guo and Song versions, and it is unknown which to adopt. Now, examining the sutras of the Guo and Song versions, in the lower stream case, this sutra is the forty-second scroll. The Song Tripitaka mistakenly reprinted that scroll here, as the first four scrolls, and the Guo version also followed this mistake, which is incorrect! Therefore, that part should be removed, and the sutra of the Dan version should be adopted. Taisho Tripitaka, Volume 02, No. 0099, Miscellaneous Agama Sutra
The Miscellaneous Agama Sutra, Scroll Five
Translated by the Tripitaka Master Gunabhadra of the Song Dynasty from India
(103)
Thus have I heard:
At one time, there were many senior monks residing in the Ghosila Garden in the country of Kosambi.
At that time, there was the monk Chamma residing in the Bhadra Garden in the country of Kosambi, who was suffering from a serious illness.
At that time, there was the monk Dasa who was taking care of the sick. At that time, the monk Dasa went to the senior monks, bowed at the feet of the senior monks, and stood to one side.
The senior monks said to the monk Dasa: 'Go to the monk Chamma and tell him: 'The senior monks ask about you, is your body a little better and at peace? Has your suffering not increased?'
At that time, the monk Dasa received the instructions of the senior monks, went to the monk Chamma, and said to the monk Chamma: 'The senior monks send their regards to you, is your suffering gradually decreasing? Are the various sufferings not increasing?'
The monk Chamma said to the monk Dasa: 'My illness has not improved, my body is not at peace, and the various sufferings are constantly increasing, with no way to be saved. It is like a strong man grabbing a weak person, wrapping a rope around his head, and squeezing tightly with both hands, causing extreme pain. My current pain is even greater than that. It is also like a butcher slaughtering a cow, using a sharp knife to cut open its belly while it is alive, and taking out its internal organs. How unbearable the cow's abdominal pain must be! My current abdominal pain is even worse than that of the cow. It is also like two strong men grabbing a weak person, suspending him over a fire, and burning his two feet. My current burning sensation in my feet is even worse than that.'
At that time, the monk Dasa returned to the senior monks and reported in detail to the senior monks the condition of the illness as described by the monk Chamma.
。
時，諸上座還遣陀娑比丘至差摩比丘所，語差摩比丘言：「世尊所說，有五受陰。何等為五？色受陰，受、想、行、識受陰，汝差摩能少觀察此五受陰非我、非我所耶？」
時，陀娑比丘受諸上座比丘教已，往語差摩比丘言：「諸上座語汝，世尊說五受陰，汝少能觀察非我、非我所耶？」
差摩比丘語陀娑言：「我于彼五受陰能觀察非我、非我所。」
陀娑比丘還白諸上座：「差摩比丘言：『我於五受陰能觀察非我、非我所。』」
諸上座比丘復遣陀娑比丘語差摩比丘言：「汝能於五受陰觀察非我、非我所，如漏盡阿羅漢耶？」
時，陀娑比丘受諸上座比丘教，往詣差摩比丘所，語差摩言：「比丘能如是觀五受陰者，如漏盡阿羅漢耶？」
差摩比丘語陀娑比丘言：「我觀五受陰非我、非我所，非漏盡阿羅漢也。」
時，陀娑比丘還至諸上座所，白諸上座：「差摩比丘言：『我觀五受陰非我、非我所，而非漏盡阿羅漢也。』」
時，諸上座語陀娑比丘：「汝復還語差摩比丘：『汝言：「我觀五受陰非我、非我所，而非漏盡阿羅漢。」前後相違。』」
陀娑比丘受諸上座比丘教，往語差摩比丘：「汝言：『我觀五受陰非我、非我所，而非漏盡阿羅漢。』前後相違。」
差摩比丘語陀娑比丘言：「我於五受陰觀察非我、非我所，而非阿羅漢者，我於我慢、我欲、我使，未斷、未知、未離、未吐
現代漢語譯本：當時，各位上座派遣陀娑比丘去差摩比丘那裡，告訴差摩比丘說：『世尊所說，有五種受陰。哪五種呢？色受陰，受、想、行、識受陰。你差摩能稍微觀察這五種受陰不是我，也不是我所擁有的嗎？』 陀娑比丘接受各位上座比丘的教導后，前往告訴差摩比丘說：『各位上座告訴你，世尊說有五種受陰，你稍微能觀察它們不是我，也不是我所擁有的嗎？』 差摩比丘告訴陀娑說：『我對於那五種受陰能夠觀察到它們不是我，也不是我所擁有的。』 陀娑比丘回去稟告各位上座：『差摩比丘說：「我對於五種受陰能夠觀察到它們不是我，也不是我所擁有的。」』 各位上座比丘又派遣陀娑比丘告訴差摩比丘說：『你能夠對於五種受陰觀察到它們不是我，也不是我所擁有的，就像漏盡的阿羅漢一樣嗎？』 當時，陀娑比丘接受各位上座比丘的教導，前往差摩比丘那裡，告訴差摩說：『比丘能夠這樣觀察五種受陰，就像漏盡的阿羅漢一樣嗎？』 差摩比丘告訴陀娑比丘說：『我觀察五種受陰不是我，也不是我所擁有的，但我不是漏盡的阿羅漢。』 當時，陀娑比丘回到各位上座那裡，稟告各位上座：『差摩比丘說：「我觀察五種受陰不是我，也不是我所擁有的，但我不是漏盡的阿羅漢。」』 當時，各位上座告訴陀娑比丘：『你再回去告訴差摩比丘：「你說『我觀察五種受陰不是我，也不是我所擁有的，但我不是漏盡的阿羅漢』，前後矛盾。」』 陀娑比丘接受各位上座比丘的教導，前往告訴差摩比丘：『你說「我觀察五種受陰不是我，也不是我所擁有的，但我不是漏盡的阿羅漢」，前後矛盾。』 差摩比丘告訴陀娑比丘說：『我對於五種受陰觀察到它們不是我，也不是我所擁有的，但不是阿羅漢，是因為我對於我慢、我欲、我使，還沒有斷除、沒有知曉、沒有脫離、沒有捨棄。』
English version: At that time, the elder monks sent the monk Dasa to the monk Chamma, telling him, 'The World Honored One said that there are five aggregates of clinging. What are the five? The aggregate of form, the aggregates of feeling, perception, mental formations, and consciousness. Can you, Chamma, observe these five aggregates as not-self and not belonging to self?' Having received the instructions from the elder monks, the monk Dasa went and told the monk Chamma, 'The elder monks told you that the World Honored One said there are five aggregates of clinging. Can you observe them as not-self and not belonging to self?' The monk Chamma told Dasa, 'I can observe those five aggregates as not-self and not belonging to self.' The monk Dasa returned and reported to the elder monks, 'The monk Chamma said, 「I can observe the five aggregates as not-self and not belonging to self.」' The elder monks again sent the monk Dasa to tell the monk Chamma, 'Can you observe the five aggregates as not-self and not belonging to self, like an Arhat who has attained the extinction of outflows?' At that time, having received the instructions from the elder monks, the monk Dasa went to the monk Chamma and told him, 'Can a monk who observes the five aggregates in this way be like an Arhat who has attained the extinction of outflows?' The monk Chamma told the monk Dasa, 'I observe the five aggregates as not-self and not belonging to self, but I am not an Arhat who has attained the extinction of outflows.' At that time, the monk Dasa returned to the elder monks and reported, 'The monk Chamma said, 「I observe the five aggregates as not-self and not belonging to self, but I am not an Arhat who has attained the extinction of outflows.」' At that time, the elder monks told the monk Dasa, 'You go back and tell the monk Chamma, 「You said, 『I observe the five aggregates as not-self and not belonging to self, but I am not an Arhat who has attained the extinction of outflows,』 which is contradictory.」' Having received the instructions from the elder monks, the monk Dasa went and told the monk Chamma, 'You said, 「I observe the five aggregates as not-self and not belonging to self, but I am not an Arhat who has attained the extinction of outflows,」 which is contradictory.' The monk Chamma told the monk Dasa, 'My observing the five aggregates as not-self and not belonging to self, but not being an Arhat, is because my conceit, desire, and underlying tendencies related to self have not been cut off, not been known, not been detached from, and not been relinquished.'
。」
陀娑比丘還至諸上座所，白諸上座：「差摩比丘言：『我於五受陰觀察非我、非我所，而非漏盡阿羅漢者，於五受陰我慢、我欲、我使，未斷、未知、未離、未吐。』」
諸上座復遣陀娑比丘語差摩比丘言：「汝言有我，於何所有我？為色是我？為我異色？受、想、行、識是我？為我異識耶？」
差摩比丘語陀娑比丘言：「我不言色是我，我異色；受、想、行、識是我，我異識。然於五受陰我慢、我欲、我使，未斷、未知、未離、未吐。」
差摩比丘語陀娑比丘言：「何煩令汝驅驅往反？汝取杖來，我自扶杖，詣彼上座，愿授以杖。」差摩比丘即自扶杖，詣諸上座。
時，諸上座遙見差摩比丘扶杖而來，自為敷座，安停腳機，自往迎接，為持衣缽，命令就座，共相慰勞。慰勞已，語差摩比丘言：「汝言我慢，何所見我？色是我耶？我異色耶？受、想、行、識是我耶？我異識耶？」
差摩比丘白言：「非色是我，非我異色；非受、想、行、識是我，非我異識。能於五受陰我慢、我欲、我使，未斷、未知、未離、未吐。譬如優缽羅、缽曇摩、拘牟頭、分陀利華香，為即根香耶？為香異根耶？為莖葉須精粗香耶？為香異精粗耶？為等說不？」
諸上座答言：「不也，差摩比丘！非優缽羅、缽曇摩、拘牟頭、分陀利根即是香、非香異根，亦非莖葉須精粗是香，亦非香異精粗也。」
差摩比丘復問：「彼何等香？」
上座答言：「是華香。」
差摩比丘復言：「我亦如是
現代漢語譯本 陀娑比丘回到各位上座那裡，稟告說：『差摩比丘說：「我觀察五蘊，認為它們非我、非我所，但並非已漏盡的阿羅漢，對於五蘊的『我慢』、『我欲』、『我使』，尚未斷除、未知、未離、未吐。」』 各位上座又派陀娑比丘去告訴差摩比丘說：『你說有『我』，這個『我』存在於哪裡？是色是我嗎？還是『我』異於色？受、想、行、識是我嗎？還是『我』異於識？』 差摩比丘告訴陀娑比丘說：『我沒有說色是我，或者『我』異於色；受、想、行、識是我，或者『我』異於識。然而，對於五蘊的『我慢』、『我欲』、『我使』，我尚未斷除、未知、未離、未吐。』 差摩比丘告訴陀娑比丘說：『何必讓你這樣來回奔波？你拿根枴杖來，我親自扶著枴杖，去見各位上座，請你把枴杖給我。』差摩比丘就自己扶著枴杖，去見各位上座。 當時，各位上座遠遠看見差摩比丘扶著枴杖走來，就自己鋪設座位，安放腳踏，親自前去迎接，為他拿著衣缽，請他入座，互相慰問。慰問完畢，問差摩比丘說：『你說有『我慢』，你認為『我』存在於哪裡？是色是我嗎？還是『我』異於色？受、想、行、識是我嗎？還是『我』異於識？』 差摩比丘回答說：『不是色是我，也不是『我』異於色；不是受、想、行、識是我，也不是『我』異於識。我只是對於五蘊的『我慢』、『我欲』、『我使』，尚未斷除、未知、未離、未吐。譬如優缽羅花、缽曇摩花、拘牟頭花、分陀利花的香氣，是根的香氣嗎？還是香氣異於根？是莖葉須精粗的香氣嗎？還是香氣異於精粗？還是應該這樣說？』 各位上座回答說：『不是的，差摩比丘！優缽羅花、缽曇摩花、拘牟頭花、分陀利花的根不是香氣，香氣也不是異於根，莖葉須精粗也不是香氣，香氣也不是異於精粗。』 差摩比丘又問：『那是什麼香氣呢？』 上座回答說：『是花香。』 差摩比丘又說：『我也是這樣』
English version The monk Tosa returned to the senior monks and reported, 'The monk Chama said, 「I observe the five aggregates as not-self and not-mine, but I am not yet a fully liberated Arhat. Regarding the five aggregates, the conceit 『I am,』 the desire 『I want,』 and the underlying tendency 『I am,』 have not been abandoned, known, detached from, or relinquished.」' The senior monks then sent Tosa back to tell Chama, 'You say there is an 『I.』 Where does this 『I』 exist? Is form the 『I』? Or is the 『I』 different from form? Are feeling, perception, mental formations, and consciousness the 『I』? Or is the 『I』 different from consciousness?' Chama told Tosa, 'I do not say that form is the 『I,』 or that the 『I』 is different from form; nor do I say that feeling, perception, mental formations, and consciousness are the 『I,』 or that the 『I』 is different from consciousness. However, regarding the five aggregates, the conceit 『I am,』 the desire 『I want,』 and the underlying tendency 『I am,』 have not been abandoned, known, detached from, or relinquished.' Chama told Tosa, 'Why bother making you run back and forth? Bring me a staff, and I will support myself with it and go to the senior monks myself. Please give me the staff.' Chama then supported himself with the staff and went to the senior monks. When the senior monks saw Chama approaching with a staff from afar, they prepared a seat for him, placed a footstool, went to greet him, held his robe and bowl, invited him to sit, and exchanged greetings. After the greetings, they asked Chama, 'You speak of 『I am』 conceit. Where do you see this 『I』? Is form the 『I』? Or is the 『I』 different from form? Are feeling, perception, mental formations, and consciousness the 『I』? Or is the 『I』 different from consciousness?' Chama replied, 'Form is not the 『I,』 nor is the 『I』 different from form; feeling, perception, mental formations, and consciousness are not the 『I,』 nor is the 『I』 different from consciousness. It is just that regarding the five aggregates, the conceit 『I am,』 the desire 『I want,』 and the underlying tendency 『I am,』 have not been abandoned, known, detached from, or relinquished. For example, the fragrance of the blue lotus, the red lotus, the white lotus, and the white water lily, is it the fragrance of the root? Or is the fragrance different from the root? Is it the fragrance of the stem, leaves, filaments, or coarse parts? Or is the fragrance different from these parts? Or how should it be described?' The senior monks replied, 'No, Chama! The root of the blue lotus, the red lotus, the white lotus, and the white water lily is not the fragrance, nor is the fragrance different from the root. The stem, leaves, filaments, and coarse parts are not the fragrance, nor is the fragrance different from these parts.' Chama then asked, 'Then what is the fragrance?' The senior monks replied, 'It is the fragrance of the flower.' Chama then said, 'It is the same with me.'
。非色即我，我不離色；非受、想、行識即我，我不離識。然我於五受陰見非我、非我所，而於我慢、我欲、我使，未斷、未知、未離、未吐。諸上座聽我說譬，凡智者，因譬類得解。譬如乳母衣，付浣衣者，以種種灰湯，浣濯塵垢，猶有餘氣，要以種種雜香，薰令消滅。如是，多聞聖弟子離於五受陰，正觀非我、非我所，能於五受陰我慢、我欲、我使，未斷、未知、未離、未吐，然後於五受陰增進思惟，觀察生滅，此色、此色集、此色滅，此受、想、行、識，此識集、此識滅。於五受陰如是觀生滅已，我慢、我欲、我使，一切悉除，是名真實正觀。」
差摩比丘說此法時，彼諸上座遠塵離垢，得法眼凈。差摩比丘不起諸漏，心得解脫，法喜利故，身病悉除。
時，諸上座比丘語差摩比丘言：「我聞仁者初所說，已解已樂，況復重聞！所以問者，欲發仁者微妙辯才，非為嬈亂汝，便堪能廣說如來、應、等正覺法。」
時，諸上座聞差摩比丘所說，歡喜奉行。
（一〇四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，有比丘名焰摩迦，起惡邪見，作如是言：「如我解佛所說法，漏盡阿羅漢身壞命終更無所有。」
時，有眾多比丘聞彼所說，往詣其所，語焰摩迦比丘言：「汝實作是說：『如我解佛所說法，漏盡阿羅漢身壞命終更無所有』耶？」
答言：「實爾。諸尊！」
時，諸比丘語焰摩迦：「勿謗世尊！謗世尊者不善，世尊不作是說，汝當盡舍此惡邪見
現代漢語譯本：不是色就等同於我，我不能脫離色；不是受、想、行、識就等同於我，我不能脫離識。然而，我對於五蘊（色、受、想、行、識）的認知是它們並非『我』，也非『我所擁有』，但是對於『我慢』、『我欲』、『我使』這些煩惱，我還沒有斷除、沒有認知、沒有脫離、沒有放下。各位上座請聽我說個比喻，凡是有智慧的人，可以通過比喻來理解道理。比如，乳母的衣服交給洗衣人，用各種灰水洗滌污垢，仍然會有殘留的氣味，需要用各種香料燻蒸才能消除。同樣，多聞的聖弟子雖然已經認識到五蘊並非『我』，也非『我所擁有』，但是對於五蘊中的『我慢』、『我欲』、『我使』這些煩惱，還沒有斷除、沒有認知、沒有脫離、沒有放下。然後，他們需要進一步思維，觀察五蘊的生滅變化，即『此色生、此色集、此色滅』，『此受、想、行、識生，此識集、此識滅』。當他們這樣觀察五蘊的生滅之後，『我慢』、『我欲』、『我使』這些煩惱都會被徹底清除，這才是真正的正見。差摩比丘在講述這個佛法的時候，那些上座比丘們都遠離了塵垢，獲得了清凈的法眼。差摩比丘自己也因為沒有了煩惱，內心得到了解脫，因為佛法的喜悅，身上的疾病也全部消失了。當時，那些上座比丘對差摩比丘說：『我們聽您第一次講的時候就已經理解並且感到歡喜了，更何況現在又聽了一遍！我們之所以問您，是想引發您更精妙的辯才，並不是要擾亂您，您完全可以廣泛地宣說如來、應供、正等覺的佛法。』當時，那些上座比丘聽了差摩比丘所說的法，都非常歡喜，並且按照佛法去修行。（一〇四）我是這樣聽說的：有一次，佛陀住在舍衛國的祇樹給孤獨園。當時，有一位名叫焰摩迦的比丘，生起了邪惡的見解，他說：『根據我對佛陀所說法的理解，漏盡的阿羅漢在身壞命終之後，就什麼都沒有了。』當時，有很多比丘聽到了他所說的話，就去找到他，對焰摩迦比丘說：『你真的說了這樣的話嗎？「根據我對佛陀所說法的理解，漏盡的阿羅漢在身壞命終之後，就什麼都沒有了。」』他回答說：『確實是這樣，各位尊者！』當時，那些比丘對焰摩迦說：『不要誹謗世尊！誹謗世尊是不對的，世尊不是這樣說的，你應該徹底放棄這種邪惡的見解。』 現代漢語譯本：不是色就等同於我，我不能脫離色；不是受、想、行、識就等同於我，我不能脫離識。然而，我對於五蘊（色、受、想、行、識）的認知是它們並非『我』，也非『我所擁有』，但是對於『我慢』、『我欲』、『我使』這些煩惱，我還沒有斷除、沒有認知、沒有脫離、沒有放下。各位上座請聽我說個比喻，凡是有智慧的人，可以通過比喻來理解道理。比如，乳母的衣服交給洗衣人，用各種灰水洗滌污垢，仍然會有殘留的氣味，需要用各種香料燻蒸才能消除。同樣，多聞的聖弟子雖然已經認識到五蘊並非『我』，也非『我所擁有』，但是對於五蘊中的『我慢』、『我欲』、『我使』這些煩惱，還沒有斷除、沒有認知、沒有脫離、沒有放下。然後，他們需要進一步思維，觀察五蘊的生滅變化，即『此色生、此色集、此色滅』，『此受、想、行、識生，此識集、此識滅』。當他們這樣觀察五蘊的生滅之後，『我慢』、『我欲』、『我使』這些煩惱都會被徹底清除，這才是真正的正見。差摩比丘在講述這個佛法的時候，那些上座比丘們都遠離了塵垢，獲得了清凈的法眼。差摩比丘自己也因為沒有了煩惱，內心得到了解脫，因為佛法的喜悅，身上的疾病也全部消失了。當時，那些上座比丘對差摩比丘說：『我們聽您第一次講的時候就已經理解並且感到歡喜了，更何況現在又聽了一遍！我們之所以問您，是想引發您更精妙的辯才，並不是要擾亂您，您完全可以廣泛地宣說如來、應供、正等覺的佛法。』當時，那些上座比丘聽了差摩比丘所說的法，都非常歡喜，並且按照佛法去修行。（一〇四）我是這樣聽說的：有一次，佛陀住在舍衛國的祇樹給孤獨園。當時，有一位名叫焰摩迦的比丘，生起了邪惡的見解，他說：『根據我對佛陀所說法的理解，漏盡的阿羅漢在身壞命終之後，就什麼都沒有了。』當時，有很多比丘聽到了他所說的話，就去找到他，對焰摩迦比丘說：『你真的說了這樣的話嗎？「根據我對佛陀所說法的理解，漏盡的阿羅漢在身壞命終之後，就什麼都沒有了。」』他回答說：『確實是這樣，各位尊者！』當時，那些比丘對焰摩迦說：『不要誹謗世尊！誹謗世尊是不對的，世尊不是這樣說的，你應該徹底放棄這種邪惡的見解。』
English version: 'Form is not me, I am not separate from form; feeling, perception, mental formations, and consciousness are not me, I am not separate from consciousness. However, I see the five aggregates (form, feeling, perception, mental formations, and consciousness) as not-self and not-mine, but I have not yet abandoned, understood, detached from, or relinquished the conceit, desire, and underlying tendencies related to 『I』. Venerable elders, listen to my simile. Wise people understand through similes. For example, a wet nurse』s garment is given to a washerman, who washes away the dirt with various kinds of lye, but some odor remains. It must be fumigated with various kinds of perfumes to eliminate it. Similarly, a well-learned noble disciple, having detached from the five aggregates, correctly sees them as not-self and not-mine. However, the conceit, desire, and underlying tendencies related to 『I』 in the five aggregates have not been abandoned, understood, detached from, or relinquished. Then, they further contemplate the arising and passing away of the five aggregates: 『This is the arising of form, this is the origin of form, this is the cessation of form; this is the arising of feeling, perception, mental formations, and consciousness, this is the origin of consciousness, this is the cessation of consciousness.』 Having thus contemplated the arising and passing away of the five aggregates, all conceit, desire, and underlying tendencies related to 『I』 are completely eliminated. This is called true right view.』 When the bhikkhu Chamma spoke this Dharma, those elders were freed from defilement and gained the pure Dharma eye. Bhikkhu Chamma, having no more defilements, attained liberation of mind, and because of the joy of the Dharma, his physical illness was completely cured. Then, those elder bhikkhus said to Bhikkhu Chamma, 『We understood and rejoiced when we first heard you speak, how much more so now that we have heard it again! We asked you in order to elicit your subtle eloquence, not to disturb you. You are capable of widely expounding the Dharma of the Tathagata, the Arahant, the Perfectly Enlightened One.』 Then, those elder bhikkhus, having heard what Bhikkhu Chamma said, rejoiced and practiced accordingly. (104) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika』s Park, in Savatthi. At that time, there was a bhikkhu named Yamaka who held a wrong view, saying, 『As I understand the Dharma taught by the Buddha, an Arahant who has destroyed the defilements, upon the breaking up of the body at death, no longer exists.』 Then, many bhikkhus, having heard what he said, went to him and said to Bhikkhu Yamaka, 『Did you really say, 「As I understand the Dharma taught by the Buddha, an Arahant who has destroyed the defilements, upon the breaking up of the body at death, no longer exists」?』 He replied, 『Indeed, venerable ones!』 Then, those bhikkhus said to Yamaka, 『Do not slander the Blessed One! Slandering the Blessed One is not good. The Blessed One did not say this. You should completely abandon this wrong view.』 English version: 'Form is not me, I am not separate from form; feeling, perception, mental formations, and consciousness are not me, I am not separate from consciousness. However, I see the five aggregates (form, feeling, perception, mental formations, and consciousness) as not-self and not-mine, but I have not yet abandoned, understood, detached from, or relinquished the conceit, desire, and underlying tendencies related to 『I』. Venerable elders, listen to my simile. Wise people understand through similes. For example, a wet nurse』s garment is given to a washerman, who washes away the dirt with various kinds of lye, but some odor remains. It must be fumigated with various kinds of perfumes to eliminate it. Similarly, a well-learned noble disciple, having detached from the five aggregates, correctly sees them as not-self and not-mine. However, the conceit, desire, and underlying tendencies related to 『I』 in the five aggregates have not been abandoned, understood, detached from, or relinquished. Then, they further contemplate the arising and passing away of the five aggregates: 『This is the arising of form, this is the origin of form, this is the cessation of form; this is the arising of feeling, perception, mental formations, and consciousness, this is the origin of consciousness, this is the cessation of consciousness.』 Having thus contemplated the arising and passing away of the five aggregates, all conceit, desire, and underlying tendencies related to 『I』 are completely eliminated. This is called true right view.』 When the bhikkhu Chamma spoke this Dharma, those elders were freed from defilement and gained the pure Dharma eye. Bhikkhu Chamma, having no more defilements, attained liberation of mind, and because of the joy of the Dharma, his physical illness was completely cured. Then, those elder bhikkhus said to Bhikkhu Chamma, 『We understood and rejoiced when we first heard you speak, how much more so now that we have heard it again! We asked you in order to elicit your subtle eloquence, not to disturb you. You are capable of widely expounding the Dharma of the Tathagata, the Arahant, the Perfectly Enlightened One.』 Then, those elder bhikkhus, having heard what Bhikkhu Chamma said, rejoiced and practiced accordingly. (104) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika』s Park, in Savatthi. At that time, there was a bhikkhu named Yamaka who held a wrong view, saying, 『As I understand the Dharma taught by the Buddha, an Arahant who has destroyed the defilements, upon the breaking up of the body at death, no longer exists.』 Then, many bhikkhus, having heard what he said, went to him and said to Bhikkhu Yamaka, 『Did you really say, 「As I understand the Dharma taught by the Buddha, an Arahant who has destroyed the defilements, upon the breaking up of the body at death, no longer exists」?』 He replied, 『Indeed, venerable ones!』 Then, those bhikkhus said to Yamaka, 『Do not slander the Blessed One! Slandering the Blessed One is not good. The Blessed One did not say this. You should completely abandon this wrong view.』
。」
諸比丘說此語時，焰摩迦比丘猶執惡邪見，作如是言：「諸尊！唯此真實，異則虛妄。」如是三說。
時，諸比丘不能調伏焰摩迦比丘，即便捨去，往詣尊者舍利弗所，語尊者舍利弗言：「尊者！當知彼焰摩迦比丘起如是惡邪見言：『我解知佛所說法，漏盡阿羅漢身壞命終更無所有。』我等聞彼所說已，故往問焰摩迦比丘：『汝實作如是知見耶？』彼答我言：『諸尊！實爾，異則愚說。』我即語言：『汝勿謗世尊！世尊不作此語，汝當舍此惡邪見。』再三諫彼，猶不捨惡邪見，是故我今詣尊者所，唯愿尊者，當令焰摩迦比丘息惡邪見，憐愍彼故！」
舍利弗言：「如是，我當令彼息惡邪見。」
時，眾多比丘聞舍利弗語，歡喜隨喜，而還本處。
爾時，尊者舍利弗晨朝著衣持缽，入舍衛城乞食。食已，出城，還精舍舉衣缽已，往詣焰摩迦比丘所。時，焰摩迦比丘遙見尊者舍利弗來，即為敷座洗足，安停腳機奉迎，為執衣缽，請令就座。
尊者舍利弗就座、洗足已，語焰摩迦比丘：「汝實作如是語：『我解知世尊所說法，漏盡阿羅漢身壞命終無所有』耶？」
焰摩迦比丘白舍利弗言：「實爾，尊者舍利弗！」
舍利弗言：「我今問汝，隨意答我。云何，焰摩迦！色為常耶？為非常耶？」
答言：「尊者舍利弗！無常。」
復問：「若無常者，是苦不？」
答言：「是苦
當衆比丘說這些話時，焰摩迦比丘仍然固執己見，堅持說：『諸位尊者，只有這個才是真實的，其他的都是虛妄的。』他這樣說了三次。 當時，眾比丘無法說服焰摩迦比丘，便離開了，去拜訪尊者舍利弗，告訴他：『尊者，請您知道，焰摩迦比丘產生了這樣的邪見，他說：『我理解佛陀所說的教法，漏盡的阿羅漢在身壞命終后就什麼都不存在了。』我們聽他這麼說后，就去問焰摩迦比丘：『你真的有這樣的見解嗎？』他回答我們說：『諸位尊者，確實如此，否則就是愚蠢的說法。』我們便告訴他：『你不要誹謗世尊！世尊沒有這樣說過，你應該放棄這種邪見。』我們再三勸告他，他仍然不放棄邪見，所以我們現在來拜訪尊者，希望尊者能夠讓焰摩迦比丘停止這種邪見，可憐他啊！』 舍利弗說：『好的，我會讓他停止這種邪見。』 當時，許多比丘聽到舍利弗的話，都歡喜讚歎，然後回到各自的地方。 那時，尊者舍利弗早上穿好衣服，拿著缽，進入舍衛城乞食。吃完飯後，他出城，回到精舍，收拾好衣缽，然後去拜訪焰摩迦比丘。當時，焰摩迦比丘遠遠地看到尊者舍利弗來了，就為他鋪好座位，洗好腳，放好腳踏，迎接他，幫他拿著衣缽，請他坐下。 尊者舍利弗坐下，洗完腳后，問焰摩迦比丘：『你真的說過這樣的話嗎？『我理解世尊所說的教法，漏盡的阿羅漢在身壞命終后就什麼都不存在了』？』 焰摩迦比丘回答舍利弗說：『確實如此，尊者舍利弗！』 舍利弗說：『我現在問你，你隨意回答我。焰摩迦，色是常住的嗎？還是無常的呢？』 回答說：『尊者舍利弗，是無常的。』 又問：『如果無常，那是苦嗎？』 回答說：『是苦。』
When the bhikkhus spoke these words, the bhikkhu Yamaka still held onto his wrong view, saying, 'Venerable ones, this alone is true, and anything else is false.' He said this three times. At that time, the bhikkhus were unable to persuade the bhikkhu Yamaka, so they left and went to Venerable Sariputta, telling him, 'Venerable one, please know that the bhikkhu Yamaka has arisen with such a wrong view, saying: 『I understand the Dhamma taught by the Buddha, that a perfected Arahant, with the ending of defilements, upon the breaking up of the body at death, no longer exists.』 After hearing him say this, we went to ask the bhikkhu Yamaka: 『Do you really have such a view?』 He replied to us: 『Venerable ones, it is indeed so, otherwise it would be a foolish statement.』 We then told him: 『Do not slander the Blessed One! The Blessed One did not say this, you should abandon this wrong view.』 We advised him repeatedly, but he still did not abandon his wrong view, so we are now visiting the Venerable one, hoping that the Venerable one can make the bhikkhu Yamaka cease this wrong view, out of compassion for him!』 Sariputta said, 'Very well, I will make him cease this wrong view.' At that time, many bhikkhus, hearing Sariputta's words, rejoiced and were pleased, and then returned to their own places. Then, Venerable Sariputta, in the morning, having dressed and taken his bowl, entered Savatthi for alms. After eating, he left the city, returned to the monastery, put away his robes and bowl, and then went to visit the bhikkhu Yamaka. At that time, the bhikkhu Yamaka, seeing Venerable Sariputta coming from afar, immediately prepared a seat, washed his feet, placed a footstool, welcomed him, took his robes and bowl, and invited him to sit down. Venerable Sariputta sat down, washed his feet, and then asked the bhikkhu Yamaka: 'Did you really say these words: 『I understand the Dhamma taught by the Blessed One, that a perfected Arahant, with the ending of defilements, upon the breaking up of the body at death, no longer exists』?' The bhikkhu Yamaka replied to Sariputta, 'Indeed, Venerable Sariputta!' Sariputta said, 'Now I will ask you, answer me as you wish. Yamaka, is form permanent or impermanent?' He replied, 'Venerable Sariputta, it is impermanent.' He asked again, 'If it is impermanent, is it suffering?' He replied, 'It is suffering.'
。」
復問：「若無常、苦，是變易法，多聞聖弟子寧于中見我、異我、相在不？」
答言：「不也，尊者舍利弗！」
「受、想、行、識亦復如是。」復問：「云何，焰摩迦！色是如來耶？」
答言：「不也，尊者舍利弗！」
「受、想、行、識是如來耶？」
答言：「不也，尊者舍利弗！」
復問：「云何，焰摩迦！異色有如來耶？異受、想、行、識有如來耶？」
答言：「不也，尊者舍利弗！」
復問：「色中有如來耶？受、想、行、識中有如來耶？」
答言：「不也，尊者舍利弗！」
復問：「如來中有色耶？如來中有受、想、行、識耶？」
答言：「不也，尊者舍利弗！」
復問：「非色、受、想、行、識有如來耶？」
答言：「不也，尊者舍利弗！」
「如是，焰摩迦！如來見法真實、如住，無所得、無所施設，汝云何言：『我解知世尊所說，漏盡阿羅漢身壞命終無所有。』為時說耶？」
答言：「不也，尊者舍利弗！」
復問：「焰摩迦！先言：『我解知世尊所說，漏盡阿羅漢身壞命終無所有。』云何今復言非耶？」
焰摩迦比丘言：「尊者舍利弗！我先不解、無明故，作如是惡邪見說，聞尊者舍利弗說已，不解、無明，一切悉斷
現代漢語譯本 又問：『如果無常、苦，是變易之法，多聞的聖弟子難道會在其中見到我、異於我、或與我相關聯嗎？』 回答說：『不會的，尊者舍利弗！』 『受、想、行、識也是如此。』又問：『那麼，焰摩迦！色是如來嗎？』 回答說：『不是的，尊者舍利弗！』 『受、想、行、識是如來嗎？』 回答說：『不是的，尊者舍利弗！』 又問：『那麼，焰摩迦！在色之外有如來嗎？在受、想、行、識之外有如來嗎？』 回答說：『不是的，尊者舍利弗！』 又問：『在色之中有如來嗎？在受、想、行、識之中有如來嗎？』 回答說：『不是的，尊者舍利弗！』 又問：『在如來中有色嗎？在如來中有受、想、行、識嗎？』 回答說：『不是的，尊者舍利弗！』 又問：『在非色、受、想、行、識中有如來嗎？』 回答說：『不是的，尊者舍利弗！』 『如此，焰摩迦！如來所見的法是真實的、如實存在的，無所得、無所施設，你為何說：『我理解世尊所說，漏盡的阿羅漢身壞命終后什麼都不存在。』你這樣說是對的嗎？』 回答說：『不是的，尊者舍利弗！』 又問：『焰摩迦！你先前說：『我理解世尊所說，漏盡的阿羅漢身壞命終后什麼都不存在。』為何現在又說不是呢？』 焰摩迦比丘說：『尊者舍利弗！我先前因為不理解、無明，才說了這樣的錯誤邪見，聽了尊者舍利弗的說法后，不理解和無明都已斷除。』
English version Again he asked: 『If there is impermanence and suffering, which are subject to change, would a well-learned noble disciple see in them a self, something different from self, or something related to self?』 He replied: 『No, Venerable Sariputta!』 『The same is true of feeling, perception, mental formations, and consciousness.』 He asked again: 『Now, Yamaka, is form the Tathagata?』 He replied: 『No, Venerable Sariputta!』 『Are feeling, perception, mental formations, and consciousness the Tathagata?』 He replied: 『No, Venerable Sariputta!』 Again he asked: 『Now, Yamaka, is there a Tathagata apart from form? Is there a Tathagata apart from feeling, perception, mental formations, and consciousness?』 He replied: 『No, Venerable Sariputta!』 Again he asked: 『Is there a Tathagata in form? Is there a Tathagata in feeling, perception, mental formations, and consciousness?』 He replied: 『No, Venerable Sariputta!』 Again he asked: 『Is there form in the Tathagata? Are there feeling, perception, mental formations, and consciousness in the Tathagata?』 He replied: 『No, Venerable Sariputta!』 Again he asked: 『Is there a Tathagata in what is not form, feeling, perception, mental formations, and consciousness?』 He replied: 『No, Venerable Sariputta!』 『Thus, Yamaka, the Tathagata sees the Dhamma as it truly is, as it exists, without grasping or conceptualizing. Why do you say: 『I understand the Blessed One』s teaching that a perfected one, with defilements ended, is annihilated and ceases to exist upon the dissolution of the body.』 Is that a correct statement?』 He replied: 『No, Venerable Sariputta!』 Again he asked: 『Yamaka, you said earlier: 『I understand the Blessed One』s teaching that a perfected one, with defilements ended, is annihilated and ceases to exist upon the dissolution of the body.』 Why do you now say it is not so?』 The bhikkhu Yamaka said: 『Venerable Sariputta, I previously spoke such wrong and misguided views due to my lack of understanding and ignorance. Having heard Venerable Sariputta』s explanation, my lack of understanding and ignorance have been completely eradicated.』
。」
復問：「焰摩迦！若復問：『比丘！如先惡邪見所說，今何所知見一切悉得遠離？』汝當云何答？」
焰摩迦答言：「尊者舍利弗！若有來問者，我當如是答：『漏盡阿羅漢色無常，無常者是苦，苦者寂靜、清涼、永沒。受、想、行、識亦復如是。』有來問者，作如是答。」
舍利弗言：「善哉！善哉！焰摩迦比丘！汝應如是答。所以者何？漏盡阿羅漢色無常，無常者是苦，若無常、苦者，是生滅法。受、想、行、識亦復如是。」
尊者舍利弗說是法時，焰摩迦比丘遠塵離垢，得法眼凈。
尊者舍利弗語焰摩迦比丘：「今當說譬，夫智者以譬得解。如長者子，長者子大富多財，廣求僕從，善守護財物。時，有怨家惡人，詐來親附，為作僕從，常伺其便，晚眠早起，侍息左右，謹敬其事，遜其言辭，令主意悅，作親友想、子想，極信不疑，不自防護，然後手執利刀，以斷其命。焰摩迦比丘！于意云何？彼惡怨家，為長者親友，非為初始方便，害心常伺其便，至其終耶？而彼長者，不能覺知，至今受害。」
答言：「實爾。尊者！」
舍利弗語焰摩迦比丘：「于意云何？彼長者本知彼人詐親欲害，善自防護，不受害耶？」
答言：「如是，尊者舍利弗！」
「如是，焰摩迦比丘！愚癡無聞凡夫於五受陰作常想、安隱想、不病想、我想、我所想，於此五受陰保持護惜，終為此五受陰怨家所害。如彼長者，為詐親怨家所害而不覺知
又問：『焰摩迦！如果再有人問：『比丘！像你先前邪見所說的那樣，現在你通過什麼知見才能完全遠離那些邪見？』你應當如何回答？』 焰摩迦回答說：『尊者舍利弗！如果有人這樣問，我應當這樣回答：『漏盡的阿羅漢的色是無常的，無常的就是苦，苦的就是寂靜、清涼、永遠消滅的。受、想、行、識也是如此。』如果有人這樣問，我就這樣回答。』 舍利弗說：『好啊！好啊！焰摩迦比丘！你應當這樣回答。為什麼呢？因為漏盡的阿羅漢的色是無常的，無常的就是苦，如果無常、苦，那就是生滅法。受、想、行、識也是如此。』 尊者舍利弗說這些法的時候，焰摩迦比丘遠離塵垢，得到了法眼清凈。 尊者舍利弗對焰摩迦比丘說：『現在我來說個比喻，有智慧的人通過比喻就能理解。比如一個長者的兒子，這個長者的兒子非常富有，擁有很多財富，廣泛地招募僕人，善於守護財物。當時，有一個仇敵惡人，假裝來親近，做他的僕人，常常伺機而動，晚睡早起，侍奉左右，恭敬地做事，言辭謙遜，讓主人感到高興，把他當成親友、兒子一樣看待，極其信任而不懷疑，不自我防備，然後手持利刀，殺害了他的性命。焰摩迦比丘！你認為怎麼樣？那個惡毒的仇敵，是長者的親友嗎？還是從一開始就心懷惡意，伺機而動，直到最後呢？而那個長者，不能覺察，直到現在才受到傷害。』 回答說：『確實如此，尊者！』 舍利弗對焰摩迦比丘說：『你認為怎麼樣？那個長者如果一開始就知道那個人是假裝親近想要加害，善於自我防備，還會受到傷害嗎？』 回答說：『不會的，尊者舍利弗！』 『是這樣的，焰摩迦比丘！愚癡無聞的凡夫對於五受陰產生常想、安穩想、不病想、我想、我所想，對於這五受陰保持愛護，最終被這五受陰的怨家所害。就像那個長者，被假裝親近的仇敵所害而不知。』
Again he asked: 'Yamaka, if someone were to ask: 'Monk, as you previously held wrong views, what knowledge and insight do you now possess that allows you to completely abandon those views?' How would you answer?' Yamaka replied: 'Venerable Sariputta, if someone were to ask me that, I would answer: 'The form of an Arhat who has attained the extinction of defilements is impermanent; what is impermanent is suffering; what is suffering is peaceful, cool, and completely extinguished. Feeling, perception, mental formations, and consciousness are also like this.' If someone were to ask me that, I would answer in this way.' Sariputta said: 'Excellent! Excellent, Monk Yamaka! You should answer in this way. Why? Because the form of an Arhat who has attained the extinction of defilements is impermanent; what is impermanent is suffering; and what is impermanent and suffering is subject to arising and passing away. Feeling, perception, mental formations, and consciousness are also like this.' While Venerable Sariputta was explaining this Dharma, Monk Yamaka became free from dust and defilements, and his eye of Dharma became clear. Venerable Sariputta said to Monk Yamaka: 'Now I will give an analogy, for the wise understand through analogies. Imagine a wealthy man's son, who is very rich and has many possessions. He hires many servants to protect his wealth. At that time, an enemy, an evil person, pretends to be friendly and becomes his servant. He is always looking for an opportunity, sleeping late and waking early, attending to his master's needs, being respectful in his actions and words, making his master happy, and being regarded as a close friend or son. The master trusts him completely and does not suspect him. Then, the servant takes a sharp knife and kills him. Monk Yamaka, what do you think? Is that evil enemy a friend of the wealthy man, or was he always harboring malicious intent, waiting for an opportunity until the end? And the wealthy man, unable to perceive this, suffers harm even now.' He replied: 'Indeed, Venerable!' Sariputta said to Monk Yamaka: 'What do you think? If the wealthy man had known from the beginning that the person was pretending to be friendly and intended to harm him, and had protected himself well, would he have suffered harm?' He replied: 'No, Venerable Sariputta!' 'It is like this, Monk Yamaka! Ignorant and unlearned ordinary people regard the five aggregates of clinging as permanent, secure, free from illness, as 'I' and 'mine'. They cherish and protect these five aggregates of clinging, and ultimately they are harmed by these five aggregates of clinging, which are like enemies. Just like that wealthy man, who was harmed by an enemy pretending to be a friend without realizing it.'
。焰摩迦！多聞聖弟子於此五受陰，觀察如病、如癰、如刺、如殺，無常、苦、空、非我、非我所，於此五受陰不著、不受、不受故不著，不著故自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
尊者舍利弗說是法時，焰摩迦比丘不起諸漏，心得解脫，尊者舍利弗為焰摩迦比丘說法，示、教、照、喜已，從座起去。
（一〇五）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，有外道出家名仙尼，來詣佛所，恭敬問訊，於一面坐。白佛言：「世尊！先一日時，若沙門、若婆羅門、若遮羅迦、若出家，集於希有講堂。如是義稱，富蘭那迦葉為大眾主，五百弟子前後圍繞。其中有極聰慧者、有鈍根者，及其命終，悉不記說其所往生處。復有末迦梨瞿舍利子為大眾主，五百弟子前後圍繞。其諸弟子有聰慧者、有鈍根者，及其命終，悉不記說所往生處。如是先阇那毗羅胝子、阿耆多翅舍欽婆羅、迦羅拘陀迦栴延、尼揵陀若提子等，各與五百弟子前後圍繞，亦如前者。沙門瞿曇爾時亦在彼論中言。沙門瞿曇為大眾主，其諸弟子，有命終者。即記說言：『某生彼處、某生此處。』我先生疑：『云何沙門瞿曇得如此法？』」
佛告仙尼：「汝莫生疑。以有惑故，彼則生疑。仙尼！當知有三種師。何等為三？有一師，見現在世真實是我，如所知說，而無能知命終後事，是名第一師出於世間。複次，仙尼！有一師，見現在世真實是我，命終之後亦見是我，如所知說
『焰摩迦！多聞聖弟子對於這五種受陰，觀察它們如同疾病、癰瘡、毒刺、殺戮，是無常的、痛苦的、空虛的、非我所有的、不屬於我的，對於這五種受陰不執著、不接受、因為不接受所以不執著，因為不執著所以自覺涅槃：『我的生命已經終結，清凈的修行已經建立，該做的已經完成，自己知道不再有來生。』 當尊者舍利弗說這法時，焰摩迦比丘不再有任何煩惱，心得到解脫。尊者舍利弗為焰摩迦比丘說法，開示、教導、啓發、使他歡喜后，從座位起身離去。 （一〇五） 我聽聞是這樣的： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，有一位外道出家人名叫仙尼，來到佛陀所在的地方，恭敬地問候，然後坐在一旁。他向佛陀說道：『世尊！前些日子，一些沙門、婆羅門、遮羅迦以及其他出家人，聚集在希有講堂。當時，富蘭那迦葉被推舉為大眾的首領，有五百名弟子前後圍繞。其中有非常聰明的，也有根器遲鈍的，但他們死後，都沒有人能說出他們往生何處。還有末迦梨瞿舍利子被推舉為大眾的首領，有五百名弟子前後圍繞。他的弟子中也有聰明的和遲鈍的，但他們死後，也沒有人能說出他們往生何處。像先阇那毗羅胝子、阿耆多翅舍欽婆羅、迦羅拘陀迦栴延、尼揵陀若提子等人，也各自有五百名弟子前後圍繞，情況和前面一樣。當時沙門瞿曇也在那個辯論中發言。沙門瞿曇作為大眾的首領，他的弟子中，有死去的，他就能說出：『某人往生到那裡，某人往生到這裡。』我當時就產生了疑問：『沙門瞿曇是如何得到這種能力的？』 佛陀告訴仙尼：『你不要疑惑。因為有迷惑，他們才會產生疑惑。仙尼！你要知道有三種導師。是哪三種呢？第一種導師，認為現在世的真實存在是『我』，並且按照他所知道的來說，但是他不能知道人死後的事情，這被稱為第一種導師出現在世間。其次，仙尼！有一種導師，認為現在世的真實存在是『我』，死後也認為存在『我』，並且按照他所知道的來說。
'Yamaka! A well-instructed noble disciple, regarding these five aggregates of clinging as disease, a boil, a dart, a slaughter, as impermanent, painful, empty, not-self, not belonging to self, does not cling to these five aggregates of clinging, does not accept them, and because he does not accept them, he does not cling to them, and because he does not cling to them, he realizes Nirvana: 『My birth is exhausted, the holy life has been lived, what had to be done has been done, I know that there is no more future existence.』' When the Venerable Sariputta spoke this teaching, the monk Yamaka was freed from all defilements, and his mind was liberated. After the Venerable Sariputta had taught, instructed, inspired, and gladdened the monk Yamaka, he rose from his seat and departed. (105) Thus have I heard: At one time, the Buddha was dwelling in the Bamboo Grove at Kalandaka in Rajagaha. At that time, there was an ascetic of another sect named Senni, who came to where the Buddha was, respectfully greeted him, and sat down to one side. He said to the Buddha: 'Venerable Sir, a few days ago, some ascetics, Brahmins, Carakas, and other renunciates gathered in the Hall of Rare Things. There, Purana Kassapa was the leader of the assembly, with five hundred disciples surrounding him. Among them were some who were very intelligent and some who were dull, but when they died, none of them could say where they were reborn. Then there was Makkhali Gosala, who was the leader of the assembly, with five hundred disciples surrounding him. Among his disciples were some who were intelligent and some who were dull, but when they died, none of them could say where they were reborn. Similarly, Ajita Kesakambali, Pakudha Kaccayana, and Nigantha Nataputta, each with five hundred disciples surrounding them, were the same. At that time, the ascetic Gotama was also in that discussion. The ascetic Gotama, as the leader of the assembly, when his disciples died, he could say: 『So-and-so was reborn there, so-and-so was reborn here.』 I was then in doubt: 『How does the ascetic Gotama obtain such knowledge?』' The Buddha said to Senni: 'Do not doubt. Because of delusion, they have doubts. Senni! Know that there are three kinds of teachers. What are the three? There is one teacher who sees the present world as truly 『I』, and speaks according to what he knows, but he cannot know what happens after death. This is called the first kind of teacher who appears in the world. Furthermore, Senni! There is a teacher who sees the present world as truly 『I』, and also sees 『I』 after death, and speaks according to what he knows.
。複次，先尼！有一師，不見現在世真實是我，亦復不見命終之後真實是我。
「仙尼！其第一師見現在世真實是我，如所知說者，名曰斷見。彼第二師見今世後世真實是我，如所知說者，則是常見。彼第三師不見現在世真實是我，命終之後，亦不見我，是則如來、應、等正覺說，現法愛斷、離欲、滅盡、涅槃。」
仙尼白佛言：「世尊！我聞世尊所說，遂更增疑。」
佛告仙尼：「正應增疑。所以者何？此甚深處，難見、難知，應須甚深照微妙至到，聰慧所了，凡眾生類，未能辯知。所以者何？眾生長夜異見、異忍、異求、異欲故。」
仙尼白佛言：「世尊！我於世尊所，心得凈信，唯愿世尊為我說法，令我即於此座，慧眼清凈。」
佛告仙尼：「今當爲汝隨所樂說。」
佛告仙尼：「色是常耶？為無常耶？」
答言：「無常。」
世尊復問：「仙尼！若無常者，是苦耶？」
答言：「是苦。」
世尊復問仙尼：「若無常、苦，是變易法，多聞聖弟子寧于中見我、異我、相在不？」
答言：「不也，世尊！」
「受、想、行、識亦復如是
現代漢語譯本：再者，仙尼！有一位導師，他認為現在世的『我』不是真實的，也認為命終之後的『我』也不是真實的。 『仙尼！第一位導師認為現在世的『我』是真實的，並且如他所知的那樣宣說，這被稱為斷見。第二位導師認為今世和後世的『我』都是真實的，並且如他所知的那樣宣說，這就是常見。第三位導師認為現在世的『我』不是真實的，命終之後，也認為沒有『我』，這才是如來、應供、正等覺所說的，現世的愛慾斷絕、離欲、滅盡、涅槃。』 仙尼對佛說：『世尊！我聽了世尊所說，反而更加疑惑了。』 佛告訴仙尼：『你理應更加疑惑。為什麼呢？因為這道理非常深奧，難以見到，難以理解，需要非常深刻的智慧和微妙的洞察力才能領悟，只有聰慧的人才能明白，而凡夫俗子是無法分辨理解的。為什麼呢？因為眾生長期以來持有不同的見解、不同的執著、不同的追求、不同的慾望。』 仙尼對佛說：『世尊！我對世尊所說的話，內心已經產生了清凈的信心，只希望世尊能為我說法，讓我能在這座位上，慧眼清凈。』 佛告訴仙尼：『現在我將為你隨你所樂意說的。』 佛告訴仙尼：『色是常住不變的嗎？還是無常變化的呢？』 回答說：『是無常的。』 世尊又問：『仙尼！如果它是無常的，那麼它是苦的嗎？』 回答說：『是苦的。』 世尊又問仙尼：『如果它是無常、苦，是變易之法，那麼博學多聞的聖弟子會認為其中有『我』、『異於我』、『存在於我之中』嗎？』 回答說：『不會的，世尊！』 『受、想、行、識也是如此。』
English version: Furthermore, Sanni! There is a teacher who does not see the 'self' as real in the present life, nor does he see the 'self' as real after death. 'Sanni! The first teacher sees the 'self' as real in the present life, and speaks as he knows, which is called annihilationism. The second teacher sees the 'self' as real in both this life and the next, and speaks as he knows, which is called eternalism. The third teacher does not see the 'self' as real in the present life, nor does he see a 'self' after death, which is what the Tathagata, the Arahant, the Fully Enlightened One, teaches: the cessation of love in the present, detachment, extinction, and Nirvana.' Sanni said to the Buddha, 'Venerable Sir! Having heard what the Venerable Sir has said, I am even more doubtful.' The Buddha told Sanni, 'You should indeed be more doubtful. Why is that? Because this is a very profound place, difficult to see, difficult to understand, requiring very deep insight and subtle penetration, understood by the wise, but not able to be discerned by ordinary people. Why is that? Because beings have long held different views, different attachments, different pursuits, and different desires.' Sanni said to the Buddha, 'Venerable Sir! I have developed pure faith in what the Venerable Sir has said. I only wish that the Venerable Sir would teach me the Dharma, so that I may purify my eye of wisdom right here in this seat.' The Buddha told Sanni, 'Now I will speak to you as you wish.' The Buddha told Sanni, 'Is form permanent, or is it impermanent?' He answered, 'It is impermanent.' The Venerable One asked again, 'Sanni! If it is impermanent, is it suffering?' He answered, 'It is suffering.' The Venerable One asked Sanni again, 'If it is impermanent, suffering, and subject to change, would a well-learned noble disciple see 'self', 'different from self', or 'existing within self' in it?' He answered, 'No, Venerable Sir!' 'So it is with feeling, perception, mental formations, and consciousness.'
。」復問：「云何？仙尼！色是如來耶？」
答言：「不也，世尊！」
「受、想、行、識是如來耶？」
答言：「不也，世尊！」
復問：「仙尼！異色有如來耶？異受、想、行、識有如來耶？」
答言：「不也，世尊！」
復問：「仙尼！色中有如來耶？受、想、行、識中有如來耶？」
答言：「不也，世尊！」
復問：「仙尼！如來中有色耶？如來中有受、想、行、識耶？」
答言：「不也，世尊！」
復問：「仙尼！非色，非受、想、行、識有如來耶？」
答言：「不也，世尊！」
佛告仙尼：「我諸弟子聞我所說，不悉解義而起慢無間等；非無間等故，慢則不斷；慢不斷故，舍此陰已，與陰相續生。是故，仙尼！我則記說，是諸弟子身壞命終，生彼彼處。所以者何？以彼有餘慢故。
「仙尼！我諸弟子於我所說，能解義者，彼于諸慢得無間等，得無間等故，諸慢則斷，諸慢斷故，身壞命終，更不相續。仙尼！如是弟子我不說彼舍此陰已，生彼彼處。所以者何？無因緣可記說故。欲令我記說者，當記說：『彼斷諸愛慾，永離有結，正意解脫，究竟苦邊。』我從昔來及今現在常說慢過、慢集、慢生、慢起，若於慢無間等觀，眾苦不生。」
佛說此法時，仙尼出家遠塵離垢，得法眼凈。
爾時，仙尼出家見法、得法，斷諸疑惑，不由他知，不由他度，于正法中，心得無畏
現代漢語譯本：又問：『怎麼樣？仙尼！色是如來嗎？』 回答說：『不是的，世尊！』 『受、想、行、識是如來嗎？』 回答說：『不是的，世尊！』 又問：『仙尼！在色之外有如來嗎？在受、想、行、識之外有如來嗎？』 回答說：『不是的，世尊！』 又問：『仙尼！在色之中有如來嗎？在受、想、行、識之中有如來嗎？』 回答說：『不是的，世尊！』 又問：『仙尼！在如來中有色嗎？在如來中有受、想、行、識嗎？』 回答說：『不是的，世尊！』 又問：『仙尼！非色，非受、想、行、識有如來嗎？』 回答說：『不是的，世尊！』 佛告訴仙尼：『我的弟子們聽我所說，不能完全理解其中的含義，因而生起我慢，沒有間斷地增長；因為沒有間斷地增長，所以我慢就不能斷除；我慢不能斷除，所以他們捨棄這個五蘊之後，還會與五蘊相續而生。因此，仙尼！我才記說，這些弟子身壞命終后，會生到各個地方。這是為什麼呢？因為他們還有殘餘的我慢。』 『仙尼！我的弟子們對於我所說的，能夠理解其中含義的，他們對於各種我慢能夠做到沒有間斷地平等對待，因為能夠做到沒有間斷地平等對待，所以各種我慢就能斷除，各種我慢斷除后，他們身壞命終，就不會再相續輪迴。仙尼！這樣的弟子，我不說他們捨棄這個五蘊之後，會生到各個地方。這是為什麼呢？因為沒有因緣可以記說。如果想要我記說，應當記說：『他們斷除了各種愛慾，永遠脫離了有結，以正念解脫，最終到達了苦的盡頭。』我從過去到現在一直都在說我慢的過患、我慢的集起、我慢的產生、我慢的興起，如果對於我慢能夠做到沒有間斷地平等觀察，各種痛苦就不會產生。』 佛說此法時，仙尼出家，遠離塵垢，得到了法眼清凈。 當時，仙尼出家，見到法、得到法，斷除了各種疑惑，不依賴於他人知曉，不依賴於他人度化，在正法中，內心獲得了無畏。
English version: Again he asked: 『How is it, Sanni? Is form the Tathagata?』 She replied: 『No, Lord.』 『Are feeling, perception, mental formations, and consciousness the Tathagata?』 She replied: 『No, Lord.』 Again he asked: 『Sanni, is there a Tathagata apart from form? Is there a Tathagata apart from feeling, perception, mental formations, and consciousness?』 She replied: 『No, Lord.』 Again he asked: 『Sanni, is there a Tathagata in form? Is there a Tathagata in feeling, perception, mental formations, and consciousness?』 She replied: 『No, Lord.』 Again he asked: 『Sanni, is there form in the Tathagata? Is there feeling, perception, mental formations, and consciousness in the Tathagata?』 She replied: 『No, Lord.』 Again he asked: 『Sanni, is there a Tathagata that is neither form nor feeling, perception, mental formations, and consciousness?』 She replied: 『No, Lord.』 The Buddha told Sanni: 『My disciples, when they hear what I say, do not fully understand the meaning and thus give rise to conceit, which grows without interruption. Because it grows without interruption, conceit is not abandoned. Because conceit is not abandoned, they, having given up this aggregate, continue to be reborn with aggregates. Therefore, Sanni, I say that these disciples, when their bodies break up at death, are reborn in various places. Why is that? Because they still have residual conceit.』 『Sanni, those of my disciples who understand the meaning of what I say, they attain equanimity regarding all conceits, and because they attain equanimity, all conceits are abandoned. Because all conceits are abandoned, when their bodies break up at death, they are no longer reborn. Sanni, I do not say that such disciples, having given up this aggregate, are reborn in various places. Why is that? Because there is no cause or condition to say so. If you want me to say something, I should say: 『They have abandoned all desires, are forever free from the fetters of existence, are liberated with right understanding, and have reached the end of suffering.』 From the past until now, I have always spoken of the faults of conceit, the arising of conceit, the birth of conceit, and the origination of conceit. If one observes conceit with uninterrupted equanimity, suffering will not arise.』 When the Buddha spoke this Dharma, Sanni went forth, became free from defilement, and attained the purity of the Dharma eye. At that time, Sanni, having gone forth, saw the Dharma, attained the Dharma, cut off all doubts, not relying on others' knowledge, not relying on others' guidance, and in the true Dharma, her mind became fearless.
。從座起，合掌白佛言：「世尊！我得於正法中出家修梵行不？」
佛告仙尼：「汝于正法得出家、受具足戒、得比丘分。」
爾時，仙尼得出家已，獨一靜處修不放逸，住如是思惟：「所以族姓子剃除鬚髮，正信非家，出家學道，修行梵行，見法自知得證：『我生已盡，梵行已立，所作已作，自知不受後有。』」得阿羅漢。
聞佛所說，歡喜奉行。
（一〇六）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。爾時，有比丘名阿㝹羅度，住耆阇崛山。
時，有眾多外道出家往詣阿㝹羅度所，共相問訊。共相問訊已，於一面住，白阿㝹羅度言：「欲有所問，寧有閑暇為解釋不？」
阿㝹羅度語諸外道言：「隨所欲問，知者當答。」
諸外道復問：「云何？尊者！如來死後為有耶？」
阿㝹羅度言：「如世尊說，此是無記。」
又問：「如來死後為無耶？」
阿㝹羅度言：「如世尊說，此亦無記。」
又問：「如來死後有無耶？非有非無耶？」
阿㝹羅度言：「如世尊說，此亦無記。」
復問阿㝹羅度言：「云何？尊者！如來死後有耶？說言無記。死後無耶？說言無記。死後有無耶？非有非無耶？說言無記。云何？尊者！沙門瞿曇為不知、不見耶？」
阿㝹羅度言：「世尊非不知、非不見。」
時，諸外道于阿㝹羅度所說，心不喜悅，呵罵已，從座起去
現代漢語譯本 她從座位上起身，合掌向佛陀說道：『世尊！我可以在正法中出家修行梵行嗎？』 佛陀告訴仙尼：『你可以在正法中出家，受具足戒，成為比丘。』 當時，仙尼出家后，獨自一人在安靜的地方精進修行，不放逸。她這樣思惟：『那些出身高貴的人剃除鬚髮，以堅定的信仰離開家庭，出家學道，修行梵行，親身證悟，知道：『我的生死已經結束，梵行已經建立，該做的已經做完，自己知道不再有來世。』她證得了阿羅漢果。 聽了佛陀所說，她歡喜地奉行。 （一〇六） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。當時，有一位比丘名叫阿㝹羅度，住在耆阇崛山。 當時，有許多外道出家人來到阿㝹羅度所在的地方，互相問候。問候完畢后，他們在一旁坐下，對阿㝹羅度說：『我們想請教一些問題，您是否有空為我們解答？』 阿㝹羅度對外道們說：『你們想問什麼就問吧，知道的我會回答。』 外道們又問：『尊者，如來死後是存在的嗎？』 阿㝹羅度說：『世尊說過，這個問題是無記的。』 他們又問：『如來死後是不存在的嗎？』 阿㝹羅度說：『世尊說過，這個問題也是無記的。』 他們又問：『如來死後是既存在又不存在嗎？還是既非存在也非不存在？』 阿㝹羅度說：『世尊說過，這個問題也是無記的。』 他們又問阿㝹羅度：『尊者，如來死後是存在的嗎？您說無記。死後是不存在的嗎？您說無記。死後是既存在又不存在嗎？還是既非存在也非不存在？您說無記。尊者，沙門瞿曇是不知道、不瞭解這些嗎？』 阿㝹羅度說：『世尊並非不知道，也並非不瞭解。』 當時，這些外道對阿㝹羅度所說的話感到不高興，呵斥謾罵后，就從座位上起身離開了。
English version Rising from her seat, she joined her palms and said to the Buddha: 'Venerable Sir, may I go forth from home into homelessness in this righteous Dharma and practice the holy life?' The Buddha told the nun: 'You may go forth from home into homelessness in this righteous Dharma, receive the full ordination, and become a bhikkhuni.' Then, having gone forth, the nun dwelt alone in a quiet place, practicing diligently and without negligence. She reflected thus: 'Those of good family shave their hair and beard, leave home with firm faith, go forth to learn the Way, practice the holy life, and realize the Dharma for themselves, knowing: 'Birth is exhausted, the holy life is established, what had to be done is done, and I know that there is no more future existence.' She attained Arhatship. Having heard what the Buddha said, she joyfully practiced it. (106) Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove in Rajagaha. At that time, there was a bhikkhu named Anuruddha, who was dwelling on Gijjhakuta Mountain. Then, many ascetics of other sects went to where Anuruddha was, and after exchanging greetings, they sat down to one side and said to Anuruddha: 'We wish to ask some questions; do you have the time to explain them to us?' Anuruddha said to the ascetics: 'Ask whatever you wish; I will answer what I know.' The ascetics then asked: 'Venerable Sir, does the Tathagata exist after death?' Anuruddha said: 'As the World Honored One has said, this is an unanswerable question.' They asked again: 'Does the Tathagata not exist after death?' Anuruddha said: 'As the World Honored One has said, this is also an unanswerable question.' They asked again: 'Does the Tathagata both exist and not exist after death? Or neither exist nor not exist?' Anuruddha said: 'As the World Honored One has said, this is also an unanswerable question.' They then asked Anuruddha: 'Venerable Sir, does the Tathagata exist after death? You say it is unanswerable. Does he not exist after death? You say it is unanswerable. Does he both exist and not exist after death? Or neither exist nor not exist? You say it is unanswerable. Venerable Sir, does the ascetic Gotama not know or not see these things?' Anuruddha said: 'The World Honored One neither does not know nor does not see.' Then, these ascetics were displeased with what Anuruddha had said, and after scolding and reviling him, they rose from their seats and left.
。
時，阿㝹羅度知諸外道去已，往詣佛所，稽首佛足，於一面住，以諸外道所問，向佛廣說，白佛言：「世尊！彼如是問，我如是答，為順諸法說耶？得無謗世尊耶？為順法耶？為違法耶？無令他來難詰，墮呵責處耶？」
佛告阿㝹羅度言：「我今問汝，隨所問答。阿㝹羅度！色為常耶？為無常耶？」
答言：「無常。」
「受、想、行、識，為常、無常耶？」
答言：「無常。世尊！」
如焰摩迦契經廣說，乃至「識是如來耶？」
答曰：「不也。」
佛告阿㝹羅度：「作如是說者，隨順諸記，不謗如來，非為越次；如如來說，諸次法說，無有能來難詰訶責者。所以者何？我於色如實知，色集、色滅、色滅道跡如實知。阿㝹羅度！若舍如來所作，無知無見說者，此非等說。」
佛說此經已，阿㝹羅度聞佛所說，歡喜奉行。
（一〇七）
如是我聞：
一時，佛住婆祇國設首婆羅山鹿野深林中。
爾時，有那拘羅長者，百二十歲，年耆根熟，羸劣苦病，而欲覲見世尊及先所宗重知識比丘，來詣佛所，稽首佛足，退坐一面，白佛言：「世尊！我年衰老，羸劣苦病，自力勉勵，覲見世尊及先所宗重知識比丘，唯愿世尊為我說法，令我長夜安樂！」
爾時，世尊告那拘羅長者：「善哉！長者！汝實年老根熟，羸劣苦患，而能自力覲見如來並余宗重知識比丘。長者當知，于苦患身，常當修學不苦患身。」
爾時，世尊為那拘羅長者示、教、照、喜，默然而住
現代漢語譯本：當時，阿㝹羅度知道那些外道已經離開后，就前往佛陀那裡，向佛陀頂禮，然後站在一旁，把那些外道所問的問題，詳細地向佛陀陳述，並稟告佛陀說：『世尊！他們這樣問，我這樣回答，我的回答是符合佛法的嗎？有沒有誹謗世尊呢？是符合佛法的嗎？還是違背佛法的呢？會不會讓別人來責難，使我陷入被呵斥的境地呢？』 佛陀告訴阿㝹羅度說：『我現在問你，你隨我的問題回答。阿㝹羅度！色是常住的嗎？還是無常的呢？』 阿㝹羅度回答說：『是無常的。』 『受、想、行、識，是常住的，還是無常的呢？』 阿㝹羅度回答說：『是無常的，世尊！』 就像《焰摩迦契經》中詳細說的那樣，一直到『識是如來嗎？』 阿㝹羅度回答說：『不是。』 佛陀告訴阿㝹羅度說：『像這樣回答，是符合佛陀的教導的，沒有誹謗如來，也沒有越過次第；就像如來所說的那樣，按照次第說法，沒有人能夠來責難呵斥。為什麼呢？因為我對於色，如實地知道它的實相，知道色的生起、色的滅去、以及滅色的道路。阿㝹羅度！如果捨棄如來所說的，而說自己無知無見的，那是不正確的說法。』 佛陀說完這部經后，阿㝹羅度聽了佛陀的教誨，歡喜地接受並奉行。 （一〇七） 我是這樣聽說的： 一時，佛陀住在婆祇國設首婆羅山鹿野深林中。 當時，有一位名叫那拘羅的長者，一百二十歲了，年老體衰，身體虛弱多病，但他仍然想要拜見世尊和以前所尊敬的知識比丘，於是來到佛陀那裡，向佛陀頂禮，然後退坐在一旁，稟告佛陀說：『世尊！我年老體衰，身體虛弱多病，但還是勉力前來拜見世尊和以前所尊敬的知識比丘，希望世尊能為我說法，讓我長夜安樂！』 這時，世尊告訴那拘羅長者說：『很好！長者！你確實年老體衰，身體虛弱多病，但還能勉力前來拜見如來和其餘所尊敬的知識比丘。長者應當知道，對於這個充滿苦患的身體，應當常常修學不苦患的身體。』 這時，世尊為那拘羅長者開示、教導、啓發、使他歡喜，然後就默然不語了。
English version: Then, Anuruddha, knowing that those ascetics had left, went to the Buddha, bowed at his feet, and stood to one side. He recounted to the Buddha in detail the questions those ascetics had asked, and said to the Buddha, 'Venerable Sir, they asked thus, and I answered thus. Is my answer in accordance with the Dharma? Have I not slandered the Venerable One? Is it in accordance with the Dharma? Or is it against the Dharma? Will it not cause others to challenge me and put me in a position of being rebuked?' The Buddha said to Anuruddha, 'Now I will ask you, and you answer as I ask. Anuruddha, is form permanent or impermanent?' Anuruddha replied, 'Impermanent.' 'Are feeling, perception, mental formations, and consciousness permanent or impermanent?' Anuruddha replied, 'Impermanent, Venerable Sir!' As it is explained in detail in the Yamaka Sutta, up to 'Is consciousness the Tathagata?' Anuruddha replied, 'No, it is not.' The Buddha said to Anuruddha, 'To answer in this way is in accordance with the teachings, without slandering the Tathagata, and without going beyond the proper order. As the Tathagata has taught, speaking in accordance with the order of the Dharma, no one can come to challenge or rebuke you. Why is that? Because I truly know form, its arising, its cessation, and the path leading to its cessation. Anuruddha, if one abandons what the Tathagata has taught and speaks out of ignorance and lack of understanding, that is not a correct teaching.' After the Buddha had spoken this discourse, Anuruddha, having heard the Buddha's words, rejoiced and practiced accordingly. (107) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park in the deep forest of Sesavara Mountain in the country of Bhagga. At that time, there was an elder named Nakula, one hundred and twenty years old, advanced in age, with weakened faculties, frail and suffering from illness. Yet, he desired to see the Venerable One and the monks who were his respected teachers. He came to the Buddha, bowed at his feet, and sat down to one side. He said to the Buddha, 'Venerable Sir, I am old and frail, suffering from illness. I have made the effort to come and see the Venerable One and the monks who are my respected teachers. I beseech the Venerable One to teach me the Dharma, so that I may have peace and happiness for a long time!' Then, the Buddha said to Nakula, the elder, 'Well done, elder! You are indeed old and frail, suffering from illness, yet you have made the effort to come and see the Tathagata and the other respected teachers. Elder, you should know that with this body that is full of suffering, you should always train yourself in a body that is free from suffering.' Then, the Buddha instructed, taught, inspired, and gladdened Nakula, the elder, and remained silent.
。
那拘羅長者聞佛所說，歡喜隨喜，禮佛而去。
時，尊者舍利弗去世尊不遠，坐一樹下。那拘羅長者往詣尊者舍利弗所，稽首禮足，退坐一面。時，尊者舍利弗問長者言：「汝今諸根和悅，貌色鮮明，於世尊所得聞深法耶？」
那拘羅長者白舍利弗：「今日世尊為我說法，示、教、照、喜，以甘露法，灌我身心，是故我今諸根和悅，顏貌鮮明。」
尊者舍利弗問長者言：「世尊為汝說何等法，示、教、照、喜，甘露潤澤？」
那拘羅長者白舍利弗：「我向詣世尊所，白世尊言：『我年衰老，羸劣苦患，自力而來，覲見世尊及所宗重知識比丘。』佛告我言：『善哉！長者！汝實衰老，羸劣苦患，而能自力詣我及見先所宗重比丘。汝今於此苦患之身，常當修學不苦患身。』
「世尊為我說如是法，示、教、照、喜，甘露潤澤。」
尊者舍利弗問長者言：「汝向何不重問世尊：『云何苦患身、苦患心？云何苦患身、不苦患心？』」
長者答言：「我以是義故，來詣尊者，唯愿為我略說法要。」
尊者舍利弗語長者言：「善哉！長者！汝今諦聽！當爲汝說。愚癡無聞凡夫於色集、色滅、色患、色味、色離不如實知；不如實知故，愛樂於色，言色是我、是我所，而取攝受。彼色若壞、若異，心識隨轉，惱苦生；惱苦生已，恐怖、障閡、顧念、憂苦、結戀。于受、想、行、識亦復如是。是名身心苦患
現代漢語譯本 那拘羅長者聽聞佛陀所說，歡喜讚歎，向佛陀行禮后離去。 當時，尊者舍利弗離世尊不遠，坐在一棵樹下。那拘羅長者前往尊者舍利弗處，行禮叩拜后，退坐在一旁。這時，尊者舍利弗問長者說：『你現在諸根和悅，容貌氣色鮮明，是從世尊那裡聽聞了甚深佛法嗎？』 那拘羅長者對舍利弗說：『今天世尊為我說法，開示、教導、啓發、歡喜，用甘露佛法，灌溉我的身心，因此我現在諸根和悅，容貌氣色鮮明。』 尊者舍利弗問長者說：『世尊為你說了什麼法，能讓你如此開示、教導、啓發、歡喜，如甘露般滋潤？』 那拘羅長者對舍利弗說：『我之前去見世尊，對世尊說：『我年老體衰，虛弱多病，自己勉力前來，拜見世尊以及我所敬重的比丘。』佛陀告訴我：『很好！長者！你確實年老體衰，虛弱多病，卻能自己前來見我和你先前敬重的比丘。你現在對於這個苦患之身，應當常常修學不苦患之身。』 『世尊為我說了這樣的法，開示、教導、啓發、歡喜，如甘露般滋潤。』 尊者舍利弗問長者說：『你剛才為何不再次請問世尊：『什麼是苦患之身、苦患之心？什麼是苦患之身、不苦患之心？』』 長者回答說：『我正是因為這個道理，才來拜見尊者，希望您能為我簡略地說一下法要。』 尊者舍利弗對長者說：『很好！長者！你現在仔細聽！我將為你解說。愚癡無知的凡夫對於色（物質）的生起、滅去、過患、滋味、離散不能如實知曉；因為不能如實知曉，所以愛戀執著於色，認為色是我、是我的所有，而加以攝取。當色壞滅或變異時，心識也隨之轉變，產生惱苦；惱苦產生后，就會有恐怖、障礙、顧念、憂愁、苦惱、執戀。對於受、想、行、識也是如此。這就是所謂的『身心苦患』。
English version Then, the elder Nakula, having heard what the Buddha had said, rejoiced and, with a joyful heart, bowed to the Buddha and departed. At that time, the venerable Sariputra was not far from the Blessed One, sitting under a tree. The elder Nakula went to the venerable Sariputra, bowed his head to his feet, and sat down to one side. Then, the venerable Sariputra asked the elder, 'Your faculties are now serene, and your complexion is bright. Have you heard some profound teaching from the Blessed One?' The elder Nakula replied to Sariputra, 'Today, the Blessed One taught me the Dharma, showing, instructing, illuminating, and gladdening me with the nectar of the Dharma, thus my faculties are now serene, and my complexion is bright.' The venerable Sariputra asked the elder, 'What Dharma did the Blessed One teach you that showed, instructed, illuminated, and gladdened you, like a nectarous balm?' The elder Nakula replied to Sariputra, 'I went to the Blessed One and said, 『I am old and frail, suffering from illness, and I have come by my own effort to see the Blessed One and the venerable monks whom I respect.』 The Buddha told me, 『Well done, elder! You are indeed old and frail, suffering from illness, yet you have come by your own effort to see me and the monks you previously respected. Now, regarding this suffering body, you should always train in a body that does not suffer.』 'The Blessed One taught me such a Dharma, showing, instructing, illuminating, and gladdening me, like a nectarous balm.' The venerable Sariputra asked the elder, 'Why did you not ask the Blessed One again, 『What is a suffering body and a suffering mind? What is a suffering body and a non-suffering mind?』』 The elder replied, 'It is for this very reason that I have come to see you, venerable one, hoping that you might briefly explain the essence of the Dharma for me.' The venerable Sariputra said to the elder, 'Well done, elder! Now listen carefully! I will explain it to you. Ignorant and unlearned ordinary people do not truly understand the arising, ceasing, fault, taste, and escape of form (materiality); because they do not truly understand, they are attached to form, thinking that form is 『I』 or 『mine,』 and they grasp and cling to it. When form is destroyed or changes, the mind also changes, and suffering arises; once suffering arises, there is fear, obstruction, concern, sorrow, distress, and attachment. The same is true for feeling, perception, mental formations, and consciousness. This is what is called 『suffering of body and mind.』'
。
「云何身苦患、心不苦患？多聞聖弟子於色集、色滅、色味、色患、色離如實知；如實知已，不生愛樂，見色是我、是我所，彼色若變、若異，心不隨轉惱苦生；心不隨轉惱苦生已，得不恐怖、障礙、顧念、結戀。受、想、行、識亦復如是。是名身苦患、心不苦患。」
尊者舍利弗說是法時，那拘羅長者得法眼凈。爾時，那拘羅長者見法、得法、知法、入法，度諸狐疑，不由於他，于正法中，心得無畏。從座起，整衣服，恭敬合掌，白尊者舍利弗：「我已超、已度，我今歸依佛、法、僧寶，為優婆塞，證知我，我今盡壽歸依三寶。」
爾時，那拘羅長者聞尊者舍利弗所說，歡喜隨喜，作禮而去。
（一〇八）
如是我聞：
一時，佛住釋氏天現聚落。
爾時，有西方眾多比丘欲還西方安居，詣世尊所，稽首佛足，退坐一面。
爾時，世尊為其說法，示、教、照、喜。種種示、教、照、喜已，時西方眾多比丘從座起，合掌白佛言：「世尊！我西方眾多比丘欲還西方安居，今請奉辭。」
佛告西方諸比丘：「汝辭舍利弗未？」
答言：「未辭。」
佛告西方諸比丘：「舍利弗淳修梵行，汝當奉辭，能令汝等以義饒益，長夜安樂。」
時，西方諸比丘辭退欲去。時，尊者舍利弗去佛不遠，坐一堅固樹下，西方諸比丘往詣尊者舍利弗所，稽首禮足，退坐一面，白尊者舍利弗言：「我等欲還西方安居，故來奉辭。」
舍利弗言：「汝等辭世尊未？」
答言：「已辭
現代漢語譯本 『如何是身體受苦，而心不受苦呢？』多聞的聖弟子對於色（物質現象）的生起、滅去、其樂味、其過患、以及其離散，如實地知曉；如實知曉后，不生起愛戀執著，不認為色是『我』或『我的』。當色發生變化或變異時，心不隨之動搖，不生惱苦；心不隨之動搖，不生惱苦后，便不會產生恐懼、障礙、顧念、以及執著。受、想、行、識也是如此。這稱為身體受苦，而心不受苦。 當尊者舍利弗宣說此法時，那拘羅長者獲得了法眼清凈。那時，那拘羅長者見法、得法、知法、入法，度脫了一切疑惑，不依賴他人，在正法中，內心獲得無畏。他從座位上站起，整理好衣服，恭敬地合掌，對尊者舍利弗說：『我已經超越、已經度脫，我現在皈依佛、法、僧三寶，成為優婆塞，請您證明我，我今生都將皈依三寶。』 那時，那拘羅長者聽聞尊者舍利弗所說，歡喜隨喜，作禮后離去。 （一〇八） 如是我聞： 一時，佛陀住在釋迦族的天現聚落。 那時，有許多來自西方的比丘想要返回西方安居，他們來到世尊處，頂禮佛足，然後退坐在一旁。 那時，世尊為他們說法，開示、教導、啓發、令他們歡喜。在種種開示、教導、啓發、令他們歡喜后，西方的眾多比丘從座位上站起，合掌對佛說：『世尊！我們西方的眾多比丘想要返回西方安居，現在前來告辭。』 佛陀告訴西方的比丘們：『你們向舍利弗告辭了嗎？』 他們回答說：『還沒有告辭。』 佛陀告訴西方的比丘們：『舍利弗純粹地修行梵行，你們應當向他告辭，他能使你們在義理上得到饒益，長夜安樂。』 當時，西方的比丘們告辭想要離去。那時，尊者舍利弗離佛不遠，坐在一棵堅固的樹下，西方的比丘們前往尊者舍利弗處，頂禮他的雙足，然後退坐在一旁，對尊者舍利弗說：『我們想要返回西方安居，所以前來告辭。』 舍利弗說：『你們向世尊告辭了嗎？』 他們回答說：『已經告辭了。』
English version 'How is it that the body suffers, but the mind does not suffer?' A well-learned noble disciple truly understands the arising, ceasing, gratification, danger, and escape from form (material phenomena); having truly understood this, they do not develop attachment or craving, and do not view form as 'I' or 'mine'. When form changes or alters, the mind does not waver, and no distress arises; when the mind does not waver, and no distress arises, they do not experience fear, obstruction, concern, or clinging. The same is true for feeling, perception, mental formations, and consciousness. This is called the body suffering, but the mind not suffering. When the Venerable Sariputra spoke this Dharma, the householder Nakula attained the purity of the Dharma eye. At that time, Nakula saw the Dharma, attained the Dharma, knew the Dharma, entered the Dharma, transcended all doubts, was not dependent on others, and in the true Dharma, his mind became fearless. He rose from his seat, adjusted his robe, respectfully joined his palms, and said to the Venerable Sariputra: 'I have transcended, I have been liberated, I now take refuge in the Buddha, Dharma, and Sangha, becoming a lay disciple, please acknowledge me, for the rest of my life I will take refuge in the Three Jewels.' At that time, the householder Nakula, having heard what the Venerable Sariputra had said, rejoiced and was delighted, paid his respects, and departed. (108) Thus have I heard: At one time, the Buddha was dwelling in the Shakyan village of Tendency. At that time, there were many monks from the West who wished to return to the West for the rainy season retreat. They went to the World-Honored One, bowed at his feet, and sat down to one side. At that time, the World-Honored One taught them the Dharma, showing, instructing, illuminating, and gladdening them. After various showings, instructions, illuminations, and gladdenings, the many monks from the West rose from their seats, joined their palms, and said to the Buddha: 'World-Honored One! We, the many monks from the West, wish to return to the West for the rainy season retreat, and now come to take our leave.' The Buddha said to the monks from the West: 'Have you taken leave of Sariputra?' They replied: 'We have not taken leave.' The Buddha said to the monks from the West: 'Sariputra is purely practicing the holy life, you should take leave of him, he can benefit you in meaning, and bring you long-lasting peace.' At that time, the monks from the West took their leave and wished to depart. At that time, the Venerable Sariputra was not far from the Buddha, sitting under a sturdy tree. The monks from the West went to the Venerable Sariputra, bowed at his feet, and sat down to one side, saying to the Venerable Sariputra: 'We wish to return to the West for the rainy season retreat, so we have come to take our leave.' Sariputra said: 'Have you taken leave of the World-Honored One?' They replied: 'We have taken leave.'
。」
舍利弗言：「汝等還西方，處處異國，種種異眾，必當問汝。汝等今於世尊所，聞善說法，當善受、善持、善觀、善入，足能為彼具足宣說，不毀佛耶？不令彼眾難問、詰責、墮負處耶？」
彼諸比丘白舍利弗：「我等為聞法故，來詣尊者，唯愿尊者具為我說，哀愍故！」
尊者舍利弗告諸比丘：「閻浮提人聰明利根，若剎利、若婆羅門、若長者、若沙門，必當問汝：『汝彼大師云何說法？以何教教汝？』當答言：『大師唯說調伏欲貪，以此教教。』
「當復問汝：『於何法中調伏欲貪？』當復答言：『大師唯說于彼色陰調伏欲貪，于受、想、行、識陰調伏欲貪，我大師如是說法。』
「彼當復問：『欲貪有何過患故，大師說於色調伏欲貪？受、想、行、識調伏欲貪？』汝復應答言：『若於色慾不斷、貪不斷、愛不斷、念不斷、渴不斷者，彼色若變、若異，則生憂、悲、惱、苦。受、想、行、識亦復如是。見欲貪有如是過故，於色調伏欲貪，于受、想、行、識調伏欲貪。』
「彼復當問：『見斷欲貪，有何福利故，大師說於色調伏欲貪，于受、想、行、識調伏欲貪？』當復答言：『若於色斷欲、斷貪、斷念、斷愛、斷渴，彼色若變、若異，不起憂、悲、惱、苦。受、想、行、識亦復如是。』
「諸尊！若受諸不善法因緣故，今得現法樂住，不苦、不礙、不惱、不熱，身壞命終生於善處者，世尊終不說言：『當斷諸不善法。亦不教人于佛法中修諸梵行，得盡苦邊
現代漢語譯本 舍利弗說：『你們回到西方，在各個不同的國家，面對各種不同的人群，他們一定會問你們。你們現在在世尊這裡，聽聞了善妙的佛法，應當好好地接受、好好地持守、好好地觀察、好好地領悟，這樣才能為他們圓滿地宣說，不詆譭佛陀，不讓那些人難以提問、詰責、陷入困境。』 那些比丘對舍利弗說：『我們爲了聽聞佛法，才來到尊者這裡，只希望尊者為我們詳細解說，出於慈悲！』 尊者舍利弗告訴那些比丘：『閻浮提的人聰明敏銳，無論是剎帝利、婆羅門、長者還是沙門，他們一定會問你們：『你們的導師是如何說法的？用什麼教導你們？』你們應當回答說：『導師只說調伏慾望和貪婪，用這個教導我們。』 『他們還會問你們：『在什麼法中調伏慾望和貪婪？』你們應當回答說：『導師只說在色陰中調伏慾望和貪婪，在受、想、行、識陰中調伏慾望和貪婪，我的導師是這樣說法的。』 『他們還會問：『慾望和貪婪有什麼過患，所以導師說要在色中調伏慾望和貪婪？在受、想、行、識中調伏慾望和貪婪？』你們應當回答說：『如果對色不斷除、貪婪不斷除、愛戀不斷除、執念不斷除、渴求不斷除，那麼色如果變化、如果不同，就會產生憂愁、悲傷、煩惱、痛苦。受、想、行、識也是這樣。看到慾望和貪婪有這樣的過患，所以要在色中調伏慾望和貪婪，在受、想、行、識中調伏慾望和貪婪。』 『他們還會問：『看到斷除慾望和貪婪，有什麼好處，所以導師說要在色中調伏慾望和貪婪，在受、想、行、識中調伏慾望和貪婪？』你們應當回答說：『如果對色斷除慾望、斷除貪婪、斷除執念、斷除愛戀、斷除渴求，那麼色如果變化、如果不同，就不會產生憂愁、悲傷、煩惱、痛苦。受、想、行、識也是這樣。』 『諸位尊者！如果接受不善法的因緣，現在能得到現世的安樂，不苦、不礙、不惱、不熱，身壞命終后能生到善處，世尊最終也不會說：『應當斷除不善法。』也不會教人在佛法中修習梵行，以求達到苦的盡頭。
English version Sariputra said, 'When you return to the West, to various foreign lands, among various different groups, they will surely ask you. Now that you have heard the good Dharma from the World Honored One, you should receive it well, uphold it well, observe it well, and understand it well, so that you can fully explain it to them, without defaming the Buddha, and without causing those people to have difficulty asking questions, making accusations, or falling into a disadvantageous position.' Those monks said to Sariputra, 'We have come to the Venerable One to hear the Dharma, we only wish that the Venerable One would explain it to us in detail, out of compassion!' The Venerable Sariputra told the monks, 'The people of Jambudvipa are intelligent and sharp-witted. Whether they are Kshatriyas, Brahmins, elders, or ascetics, they will surely ask you: 『How does your teacher teach the Dharma? What does he teach you?』 You should answer, 『The teacher only speaks of subduing desire and greed, and teaches us this.』 'They will also ask you, 『In what Dharma is desire and greed subdued?』 You should answer, 『The teacher only speaks of subduing desire and greed in the form aggregate, and subduing desire and greed in the feeling, perception, mental formations, and consciousness aggregates. This is how my teacher teaches.』 'They will also ask, 『What are the faults of desire and greed, that the teacher says to subdue desire and greed in form? And to subdue desire and greed in feeling, perception, mental formations, and consciousness?』 You should answer, 『If one does not cease attachment, does not cease greed, does not cease love, does not cease clinging, does not cease craving for form, then if form changes or becomes different, then sorrow, grief, distress, and suffering will arise. The same is true for feeling, perception, mental formations, and consciousness. Seeing that desire and greed have such faults, one should subdue desire and greed in form, and subdue desire and greed in feeling, perception, mental formations, and consciousness.』 'They will also ask, 『Seeing the benefit of ceasing desire and greed, why does the teacher say to subdue desire and greed in form, and to subdue desire and greed in feeling, perception, mental formations, and consciousness?』 You should answer, 『If one ceases desire, ceases greed, ceases clinging, ceases love, and ceases craving for form, then if form changes or becomes different, sorrow, grief, distress, and suffering will not arise. The same is true for feeling, perception, mental formations, and consciousness.』 'Venerable ones! If by accepting the causes of unwholesome dharmas, one can now obtain present happiness, without suffering, without hindrance, without distress, without heat, and after the body breaks and life ends, one can be born in a good place, the World Honored One would never say, 『One should cease unwholesome dharmas.』 Nor would he teach people to cultivate pure conduct in the Buddha Dharma, in order to reach the end of suffering.'
。以受諸不善法因緣故，今現法苦住，障礙熱惱，身壞命終，墮惡道中。』是故世尊說言：『當斷不善法，于佛法中修諸梵行，平等盡苦，究竟苦邊。』
「若受諸善法因緣，現法苦住，障礙熱惱，身壞命終墮惡道中者，世尊終不說受持善法，于佛法中，修諸梵行，平等盡苦，究竟苦邊。受持善法，現法樂住，不苦、不礙、不惱、不熱，身壞命終，生於善處，是故世尊讚歎、教人受諸善法，于佛法中，修諸梵行，平等盡苦，究竟苦邊。」
尊者舍利弗說是法時，西方諸比丘不起諸漏，心得解脫。尊者舍利弗說是法時，諸比丘歡喜隨喜，作禮而去。
（一〇九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「譬如池水方五十由旬，深亦如是，其水盈滿。復有士夫，以毛、以草，或以指爪，以渧彼水。諸比丘！于意云何？彼士夫水渧為多，池水為多？」
比丘白佛：「彼士夫以毛、以草，或以指爪，所渧之水少，少不足言；池水甚多，百千萬倍，不可為比。」
「如是。諸比丘！見諦者所斷眾苦，如彼池水，于未來世，永不復生。」
爾時，世尊說是法已，入室坐禪。時，尊者舍利弗于眾中坐，世尊入室去後，告諸比丘：「未曾所聞！世尊今日善說池譬。所以者何？聖弟子具足見諦，得無間等果，若凡俗邪見、身見根本、身見集、身見生、身見起；謂憂戚隱覆，慶吉保惜，說我、說眾生、說奇特矜舉。如是眾邪，悉皆除滅，斷除根本，如折多羅樹，于未來世更不復生
現代漢語譯本：'因為接受了不善法的因緣，導致現在的生活充滿痛苦，受到障礙和煩惱的困擾，身體死亡后，會墮入惡道。'因此，世尊說：'應當斷除不善法，在佛法中修行清凈的行為，平等地消除痛苦，最終達到痛苦的盡頭。' 如果接受了善法的因緣，卻導致現在的生活充滿痛苦，受到障礙和煩惱的困擾，身體死亡后墮入惡道，那麼世尊絕不會說要接受和奉行善法，在佛法中修行清凈的行為，平等地消除痛苦，最終達到痛苦的盡頭。接受和奉行善法，會使現在的生活充滿快樂，沒有痛苦、障礙、煩惱和熱惱，身體死亡后，會往生到善處。因此，世尊讚歎並教導人們接受善法，在佛法中修行清凈的行為，平等地消除痛苦，最終達到痛苦的盡頭。' 當尊者舍利弗宣說此法時，西方的一些比丘不再產生煩惱，內心獲得解脫。當尊者舍利弗宣說此法時，眾比丘歡喜讚歎，行禮后離去。 （一〇九） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：'譬如有一個池塘，長寬各五十由旬，深度也一樣，池水滿滿的。又有一個人，用毛、草或者指甲，從池塘里滴水。諸位比丘，你們認為如何？這個人滴的水多，還是池塘里的水多？' 比丘們回答佛陀：'這個人用毛、草或者指甲滴的水很少，少到不值得一提；池塘里的水非常多，是它的百千萬倍，無法相比。' '是的，諸位比丘！見諦者所斷除的眾苦，就像那個池塘里的水一樣，在未來的世間，永遠不會再生起。' 那時，世尊說完此法后，進入禪房坐禪。當時，尊者舍利弗坐在大眾之中，世尊進入禪房后，他告訴眾比丘：'真是前所未聞！世尊今天善巧地說了池塘的比喻。這是為什麼呢？聖弟子具足見諦，獲得無間等果，如果凡俗之人有邪見、身見根本、身見集、身見生、身見起；也就是憂愁、隱瞞、慶幸、珍惜，說我、說眾生、說奇特、矜持。像這樣的邪見，全部都會被消除，斷除根本，就像折斷多羅樹一樣，在未來的世間不會再生起。'
English version: 'Because of the conditions of receiving unwholesome dharmas, one dwells in suffering in the present life, hindered by distress and torment, and after the body breaks and life ends, one falls into evil realms.' Therefore, the World-Honored One said: 'One should abandon unwholesome dharmas, cultivate pure conduct in the Buddha's teachings, equally end suffering, and ultimately reach the end of suffering.' If, by the conditions of receiving wholesome dharmas, one were to dwell in suffering in the present life, hindered by distress and torment, and after the body breaks and life ends, one were to fall into evil realms, then the World-Honored One would never say to receive and uphold wholesome dharmas, to cultivate pure conduct in the Buddha's teachings, to equally end suffering, and to ultimately reach the end of suffering. Receiving and upholding wholesome dharmas leads to dwelling in happiness in the present life, without suffering, hindrance, distress, or torment, and after the body breaks and life ends, one is born in good realms. Therefore, the World-Honored One praises and teaches people to receive wholesome dharmas, to cultivate pure conduct in the Buddha's teachings, to equally end suffering, and to ultimately reach the end of suffering.' When the Venerable Sariputra spoke this Dharma, some of the western monks did not generate any more defilements, and their minds were liberated. When the Venerable Sariputra spoke this Dharma, the monks rejoiced and followed with joy, bowed, and departed. (109) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'Suppose there is a pond, fifty yojanas in length and breadth, and the same in depth, filled with water. And suppose there is a person who, with hair, grass, or fingernails, drips water from that pond. Monks, what do you think? Is the water dripped by that person more, or is the water in the pond more?' The monks replied to the Buddha: 'The water dripped by that person with hair, grass, or fingernails is very little, so little that it is not worth mentioning; the water in the pond is very much, a hundred thousand times more, incomparable.' 'So it is, monks! The suffering that is cut off by one who has seen the truth is like the water in that pond, and in future lives, it will never arise again.' At that time, after the World-Honored One had spoken this Dharma, he entered his chamber to sit in meditation. At that time, the Venerable Sariputra was sitting in the assembly. After the World-Honored One had entered his chamber, he told the monks: 'It is unprecedented! The World-Honored One today has skillfully spoken the simile of the pond. Why is that? A noble disciple who has fully seen the truth, obtains the fruit of non-interruption, if ordinary people have wrong views, the root of self-view, the arising of self-view, the birth of self-view, the arising of self-view; that is, worry, concealment, rejoicing, cherishing, speaking of 'I', speaking of 'beings', speaking of the extraordinary, and being conceited. Such wrong views are all eliminated, the root is cut off, like a broken palm tree, and in future lives, they will not arise again.'
。
「諸比丘！何等為見諦聖弟子斷上眾邪，于未來世永不復起？愚癡無聞凡夫見色是我、異我、我在色、色在我；見受、想、行、識，是我、異我、我在識、識在我。
「云何見色是我？得地一切入處正受，觀已，作是念：『地即是我，我即是地，我及地唯一無二，不異不別。』如是水、火、風、青、黃、赤、白一切入處正受，觀已，作是念：『行即是我，我即是行，唯一無二，不異不別。』如是於一切入處，一一計我，是名色即是我。云何見色異我？若彼見受是我，見受是我已，見色是我所，或見想、行、識即是我，見色是我所。
「云何見我中色？謂見受是我，色在我中；又見想、行、識即是我，色在我中。云何見色中我？謂見受即是我，於色中住，入於色，周遍其四體；見想，行，識是我，於色中住，周遍其四體，是名色中我。
「云何見受即是我？謂六受身——眼觸生受，耳、鼻、舌、身、意觸生受。此六受身一一見是我，我是受，是名受即是我。云何見受異我？謂見色是我，受是我所；謂想、行、識是我，受是我所，是名受異我。
「云何見我中受？謂色是我，受在其中，想、行、識是我，受在其中。云何見受中我？謂色是我，于受中住，周遍其四體；想、行、識是我，于受中住，周遍其四體，是名受中我。
「云何見想即是我？謂六想身——眼觸生想，耳、鼻、舌、身、意觸生想。此六想身一一見是我，是名想即是我。云何見想異我？謂見色是我，想是我所，識是我，想是我所，是名想異我
現代漢語譯本： 『諸位比丘！什麼樣的見諦聖弟子能夠斷除所有錯誤的見解，在未來世永遠不再生起這些見解呢？愚癡無知的凡夫認為色是我，或者與我不同，或者我在色中，或者色在我中；認為受、想、行、識是我，或者與我不同，或者我在識中，或者識在我中。 『如何認為色是我呢？當他進入地一切入處正定時，觀察后，會這樣想：『地就是我，我就是地，我和地是唯一無二的，沒有差異和分別。』像這樣，對於水、火、風、青、黃、赤、白一切入處正定，觀察后，會這樣想：『行就是我，我就是行，唯一無二，沒有差異和分別。』像這樣，對於一切入處，一一執著為我，這叫做色即是我。如何認為色與我不同呢？如果他認為受是我，認為受是我之後，又認為色是我的所有物，或者認為想、行、識是我，認為色是我的所有物。 『如何認為我在色中呢？就是認為受是我，色在我之中；又認為想、行、識是我，色在我之中。如何認為色在我中呢？就是認為受是我，住在色中，遍佈身體的四肢；認為想、行、識是我，住在色中，遍佈身體的四肢，這叫做色在我中。 『如何認為受即是我呢？就是六種受身——眼觸所生的受，耳、鼻、舌、身、意觸所生的受。這六種受身一一認為是我，我就是受，這叫做受即是我。如何認為受與我不同呢？就是認為色是我，受是我的所有物；認為想、行、識是我，受是我的所有物，這叫做受與我不同。 『如何認為我在受中呢？就是認為色是我，受在其中，想、行、識是我，受在其中。如何認為受在我中呢？就是認為色是我，住在受中，遍佈身體的四肢；想、行、識是我，住在受中，遍佈身體的四肢，這叫做受在我中。 『如何認為想即是我呢？就是六種想身——眼觸所生的想，耳、鼻、舌、身、意觸所生的想。這六種想身一一認為是我，這叫做想即是我。如何認為想與我不同呢？就是認為色是我，想是我的所有物，識是我，想是我的所有物，這叫做想與我不同。
English version: 'Monks, what kind of noble disciple who has attained right view has abandoned all these wrong views, and will never arise again in the future? An ignorant, unlearned ordinary person sees form as 'I', or 'different from I', or 'I in form', or 'form in I'; sees feeling, perception, mental formations, and consciousness as 'I', or 'different from I', or 'I in consciousness', or 'consciousness in I'. 'How does one see form as 'I'? When one enters the attainment of the earth kasina, having observed it, one thinks: 'Earth is me, I am earth, I and earth are one and the same, not different or separate.' Likewise, for the water, fire, wind, blue, yellow, red, and white kasinas, having observed them, one thinks: 'Mental formations are me, I am mental formations, one and the same, not different or separate.' In this way, for each kasina, one clings to 'I', this is called form as 'I'. How does one see form as different from 'I'? If one sees feeling as 'I', having seen feeling as 'I', then one sees form as 'mine', or sees perception, mental formations, and consciousness as 'I', and sees form as 'mine'. 'How does one see 'I in form'? It is when one sees feeling as 'I', and form is in me; also sees perception, mental formations, and consciousness as 'I', and form is in me. How does one see 'form in I'? It is when one sees feeling as 'I', residing in form, pervading the four limbs; sees perception, mental formations, and consciousness as 'I', residing in form, pervading the four limbs, this is called 'form in I'. 'How does one see feeling as 'I'? It is the six aggregates of feeling—feeling born of eye contact, ear, nose, tongue, body, and mind contact. Each of these six aggregates of feeling is seen as 'I', 'I am feeling', this is called feeling as 'I'. How does one see feeling as different from 'I'? It is when one sees form as 'I', feeling as 'mine'; sees perception, mental formations, and consciousness as 'I', feeling as 'mine', this is called feeling as different from 'I'. 'How does one see 'I in feeling'? It is when one sees form as 'I', feeling is in me, perception, mental formations, and consciousness as 'I', feeling is in me. How does one see 'feeling in I'? It is when one sees form as 'I', residing in feeling, pervading the four limbs; perception, mental formations, and consciousness as 'I', residing in feeling, pervading the four limbs, this is called 'feeling in I'. 'How does one see perception as 'I'? It is the six aggregates of perception—perception born of eye contact, ear, nose, tongue, body, and mind contact. Each of these six aggregates of perception is seen as 'I', this is called perception as 'I'. How does one see perception as different from 'I'? It is when one sees form as 'I', perception as 'mine', consciousness as 'I', perception as 'mine', this is called perception as different from 'I'.
。
「云何見我中想？謂色是我，想在中住，受、行、識是我，想在中住。云何見想中我？謂色是我，于想中住，周遍其四體，是名想中我。
「云何見行是我？謂六思身——眼觸生思，耳、鼻、舌、身意觸生思。於此六思身一一見是我，是名行即是我。云何見行異我？謂色是我，行是我所。受、想、識是我，行是我所，是名行異我。
「云何見我中行？謂色是我，行在中住。受、想、行、識是我，行在中住，是謂我中行。云何見行中我？謂色是我，於行中住，周遍其四體，謂受、想、識是我，於行中住，周遍其四體，是名行中我。
「云何見識即是我？謂六識身——眼識，耳、鼻、舌、身、意識身。於此六識身一一見是我，是名識即是我。云何見識異我？見色是我，識是我所，見受、想、行是我，識是我所，是名識異我。
「云何見我中識？謂色是我，識在中住。受、想、行是我，識在中住，是名我中識。云何識中我？謂色是我，于識中住，周遍其四體。受、想、行是我，于識中住，周遍其四體，是名識中我。
「如是聖弟子見四真諦，得無間等果，斷諸邪見，于未來世永不復起。所有諸色，若過去、若未來、若現在、若內、若外、若粗、若細、若好、若丑、若遠、若近，一向積聚，作如是觀：『一切無常、一切苦、一切空、一切非我，不應愛樂、攝受、保持。受、想、行、識亦復如是，不應愛樂、攝受、保持。』如是觀，善繫心住，不愚於法
現代漢語譯本 『如何看待我存在於想之中？』意思是說，認為『色』是我，『想』存在於我之中；認為『受』、『行』、『識』是我，『想』存在於我之中。『如何看待我存在於想之中？』意思是說，認為『色』是我，存在於『想』之中，遍佈我的四肢，這叫做『想』中的我。 『如何看待『行』是我？』意思是說，六種思緒的集合——眼睛接觸產生思緒，耳朵、鼻子、舌頭、身體和意識接觸產生思緒。在這六種思緒的集合中，每一種都認為是『我』，這叫做『行』就是我。『如何看待『行』異於我？』意思是說，認為『色』是我，『行』是我的所有物。認為『受』、『想』、『識』是我，『行』是我的所有物，這叫做『行』異於我。 『如何看待我存在於『行』之中？』意思是說，認為『色』是我，『行』存在於我之中。認為『受』、『想』、『行』、『識』是我，『行』存在於我之中，這叫做我存在於『行』之中。『如何看待『行』存在於我之中？』意思是說，認為『色』是我，存在於『行』之中，遍佈我的四肢；認為『受』、『想』、『識』是我，存在於『行』之中，遍佈我的四肢，這叫做『行』中的我。 『如何看待『識』就是我？』意思是說，六種意識的集合——眼識、耳識、鼻識、舌識、身識和意識。在這六種意識的集合中，每一種都認為是『我』，這叫做『識』就是我。『如何看待『識』異於我？』意思是說，認為『色』是我，『識』是我的所有物；認為『受』、『想』、『行』是我，『識』是我的所有物，這叫做『識』異於我。 『如何看待我存在於『識』之中？』意思是說，認為『色』是我，『識』存在於我之中。認為『受』、『想』、『行』是我，『識』存在於我之中，這叫做我存在於『識』之中。『如何看待『識』存在於我之中？』意思是說，認為『色』是我，存在於『識』之中，遍佈我的四肢；認為『受』、『想』、『行』是我，存在於『識』之中，遍佈我的四肢，這叫做『識』中的我。 如此，聖弟子領悟四聖諦，獲得無間等果，斷除各種邪見，在未來世永遠不再產生。所有各種『色』，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是美好還是醜陋，無論是遙遠還是臨近，都應視為聚集在一起的，並這樣觀察：『一切都是無常的，一切都是苦的，一切都是空的，一切都不是我，不應該愛戀、接受和保持。』『受』、『想』、『行』、『識』也是如此，不應該愛戀、接受和保持。』這樣觀察，善於繫心安住，不被法所迷惑。
English version 『How do you view the 『I』 within 『perception』?』 It means considering 『form』 as 『I』, with 『perception』 residing within 『I』; considering 『feeling』, 『volition』, and 『consciousness』 as 『I』, with 『perception』 residing within 『I』. 『How do you view the 『I』 within 『perception』?』 It means considering 『form』 as 『I』, residing within 『perception』, pervading my four limbs, this is called the 『I』 within 『perception』. 『How do you view 『volition』 as 『I』?』 It means the collection of six thoughts—thoughts arising from eye contact, and thoughts arising from contact with ear, nose, tongue, body, and mind. In each of these six collections of thoughts, each is seen as 『I』, this is called 『volition』 is 『I』. 『How do you view 『volition』 as different from 『I』?』 It means considering 『form』 as 『I』, and 『volition』 as my possession. Considering 『feeling』, 『perception』, and 『consciousness』 as 『I』, and 『volition』 as my possession, this is called 『volition』 different from 『I』. 『How do you view 『I』 within 『volition』?』 It means considering 『form』 as 『I』, with 『volition』 residing within 『I』. Considering 『feeling』, 『perception』, 『volition』, and 『consciousness』 as 『I』, with 『volition』 residing within 『I』, this is called 『I』 within 『volition』. 『How do you view 『volition』 within 『I』?』 It means considering 『form』 as 『I』, residing within 『volition』, pervading my four limbs; considering 『feeling』, 『perception』, and 『consciousness』 as 『I』, residing within 『volition』, pervading my four limbs, this is called 『volition』 within 『I』. 『How do you view 『consciousness』 as 『I』?』 It means the collection of six consciousnesses—eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. In each of these six collections of consciousness, each is seen as 『I』, this is called 『consciousness』 is 『I』. 『How do you view 『consciousness』 as different from 『I』?』 It means considering 『form』 as 『I』, and 『consciousness』 as my possession; considering 『feeling』, 『perception』, and 『volition』 as 『I』, and 『consciousness』 as my possession, this is called 『consciousness』 different from 『I』. 『How do you view 『I』 within 『consciousness』?』 It means considering 『form』 as 『I』, with 『consciousness』 residing within 『I』. Considering 『feeling』, 『perception』, and 『volition』 as 『I』, with 『consciousness』 residing within 『I』, this is called 『I』 within 『consciousness』. 『How do you view 『consciousness』 within 『I』?』 It means considering 『form』 as 『I』, residing within 『consciousness』, pervading my four limbs; considering 『feeling』, 『perception』, and 『volition』 as 『I』, residing within 『consciousness』, pervading my four limbs, this is called 『consciousness』 within 『I』. Thus, a noble disciple understands the Four Noble Truths, attains the fruit of non-interruption, cuts off all wrong views, and will never arise again in future lives. All forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, should be seen as gathered together, and observed thus: 『All is impermanent, all is suffering, all is empty, all is not-self, one should not love, accept, or hold onto it.』 『Feeling』, 『perception』, 『volition』, and 『consciousness』 are also like this, one should not love, accept, or hold onto them.』 Observing in this way, one is skilled in keeping the mind at peace, and is not deluded by the Dharma.
。復觀精進，離諸懈怠，心得喜樂，身心猗息，寂靜舍住，具諸道品，修行滿足，永離諸惡，非不消煬，非不寂滅。滅而不起，減而不增，斷而不生，不取不著，自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
舍利弗說是法時，六十比丘不受諸漏，心得解脫。佛說此經已，諸比丘聞佛所說，歡喜奉行。
（一一〇）
如是我聞：
一時，佛住毗舍離獼猴池側。毗舍離國有尼揵子，聰慧明哲，善解諸論，有聰明慢。所廣集諸論，妙智入微，為眾說法，超諸論師，每作是念：「諸沙門、婆羅門無敵我者，乃至如來亦能共論。諸論師輩，聞我名者，頭額津腋下汗，毛孔流水；我論議風，能偃草折樹，摧破金石，伏諸龍象，何況人間諸論師輩，能當我者！」
時，有比丘名阿濕波誓，晨朝著衣持缽，威儀詳序，端視平涉，入城乞食。爾時，薩遮尼揵子，有少緣事，詣諸聚落，從城門出，遙見比丘阿濕波誓，即詣其所，問言：「沙門瞿曇為諸弟子云何說法？以何等法教諸弟子，令其修習？」
阿濕波誓言：「火種居士！世尊如是說法教諸弟子，令隨修學。言：『諸比丘！於色當觀無我，受、想、行、識當觀無我。此五受陰勤方便觀，如病、如癰、如刺、如殺，無常、苦、空、非我。』」
薩遮尼揵子聞此語，心不喜，作是言：「阿濕波誓！汝必誤聽，沙門瞿曇終不作是說。若沙門瞿曇作是說者，則是邪見，我當詣彼難詰令止
現代漢語譯本：再次觀察精進，遠離各種懈怠，內心感到喜悅，身心輕安寧靜，安住于寂靜的舍離，具備各種修道的品德，修行圓滿，永遠脫離各種惡行，不是不消散，不是不寂滅。滅盡而不再生起，減少而不增加，斷絕而不產生，不執取不貪著，自覺證得涅槃：『我的生死已經終結，清凈的修行已經建立，該做的已經做完，自己知道不再有後世的生命。』 舍利弗說此法時，六十位比丘不再受煩惱的束縛，內心得到解脫。佛說完這部經后，各位比丘聽了佛所說，歡喜地奉行。 （一一〇） 我（阿難）是這樣聽說的： 一時，佛住在毗舍離獼猴池邊。毗舍離國有一個尼犍子，聰明睿智，善於理解各種論點，有聰明的傲慢。他廣泛收集各種論點，智慧精妙入微，為眾人說法，超越所有論師，常常這樣想：『所有沙門、婆羅門都沒有能與我匹敵的，甚至如來也能與我辯論。那些論師們，聽到我的名字，都會嚇得頭額、腋下出汗，毛孔流水；我的辯論之風，能使草木倒伏，摧毀金石，降伏龍象，更何況人間那些論師，誰能抵擋我！』 當時，有一位比丘名叫阿濕波誓，早晨穿好衣服，拿著缽，威儀詳和，目光端正，進入城中乞食。那時，薩遮尼犍子，因為一些事情，前往各個村落，從城門出來，遠遠看見比丘阿濕波誓，就走到他面前，問道：『沙門瞿曇是怎樣為他的弟子說法的？用什麼法教導他的弟子，讓他們修行？』 阿濕波誓說：『火種居士！世尊是這樣說法教導他的弟子，讓他們隨之修學。他說：『各位比丘！對於色法應當觀察為無我，受、想、行、識應當觀察為無我。這五種受陰要勤奮方便地觀察，如同疾病、如同毒瘡、如同尖刺、如同殺害，是無常的、苦的、空的、非我的。』 薩遮尼犍子聽到這話，心中不高興，這樣說：『阿濕波誓！你一定是聽錯了，沙門瞿曇絕對不會這樣說。如果沙門瞿曇這樣說，那就是邪見，我應當去那裡辯論詰問，讓他停止。』
English version: Again, observing diligence, abandoning all laziness, the mind experiences joy, the body and mind are tranquil, dwelling in peaceful detachment, possessing all the qualities of the path, fulfilling the practice, forever abandoning all evils, not without ceasing, not without extinguishing. Extinguished without arising, diminished without increasing, cut off without being born, not grasping, not clinging, realizing Nirvana for oneself: 『My birth is exhausted, the holy life is established, what was to be done is done, I know for myself that there is no further existence.』 When Shariputra spoke this Dharma, sixty monks were freed from all defilements, and their minds were liberated. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (110) Thus have I heard: At one time, the Buddha was staying near the Monkey Pond in Vaishali. In the country of Vaishali, there was a Niganta, intelligent and wise, skilled in understanding various arguments, with an arrogant intelligence. He widely collected various arguments, his wisdom was subtle and profound, he preached to the masses, surpassing all debaters, and often thought: 『All the Shramanas and Brahmins are no match for me, even the Tathagata can debate with me. Those debaters, upon hearing my name, will sweat from their foreheads and armpits, and their pores will flow with water; the wind of my arguments can cause grass and trees to fall, destroy gold and stone, subdue dragons and elephants, how much more so the debaters among humans, who can withstand me!』 At that time, there was a monk named Ashvajit, who, in the morning, put on his robes, held his bowl, with dignified demeanor, looking straight ahead, entered the city to beg for food. At that time, Saccaka Niganta, having some business, went to various villages, and coming out of the city gate, saw the monk Ashvajit from afar, and went to him, asking: 『How does the Shramana Gautama preach to his disciples? With what Dharma does he teach his disciples, causing them to practice?』 Ashvajit said: 『Householder of the fire kind! The World Honored One teaches his disciples in this way, causing them to follow and learn. He says: 『Monks! Regarding form, you should observe it as not-self, regarding feeling, perception, volition, and consciousness, you should observe them as not-self. These five aggregates of clinging should be diligently and skillfully observed, like a disease, like a boil, like a thorn, like a killing, impermanent, suffering, empty, not-self.』 Saccaka Niganta, upon hearing these words, was not pleased, and said: 『Ashvajit! You must have misheard, the Shramana Gautama would never say such a thing. If the Shramana Gautama said such a thing, then it is a wrong view, I should go there to debate and question him, causing him to stop.』
。」
爾時，薩遮尼犍子往詣聚落，諸離車等集會之處，語諸離車言：「我今日見沙門瞿曇第一弟子，名阿濕波誓，薄共論議，若如其所說者，我當詣彼沙門瞿曇，與共論議，進卻迴轉，必隨我意。
「譬如士夫刈拔茇草，手執其莖，空中抖擻，除諸亂穢；我亦如是，與沙門瞿曇論議難詰，執其要領，進卻迴轉，隨其所欲，去其邪說。
「如沽酒家執其酒囊，壓取清醇，去其糟滓；我亦如是，詣沙門瞿曇論議難詰，進卻迴轉，取其清真，去諸邪說。
「如織蓆師，以席盛諸穢物，欲市賣時，以水洗澤，去諸臭穢；我亦如是，詣沙門瞿曇所，與共論議，進卻迴轉，執其綱領，去諸穢說。
「譬如王家調象之師，牽大醉象，入深水中，洗其身體、四支、耳、鼻，周遍沐浴，去諸粗穢；我亦如是，詣沙門瞿曇所，論議難詰，進卻迴轉，隨意自在，執其要領，去諸穢說。汝諸離車，亦應共往觀其得失。」
中有離車作如是言：「若薩遮尼犍子能與沙門瞿曇共論議者，無有是處。」
復有說言：「薩遮尼犍子聰慧利根，能共論議。」
時有五百離車與薩遮尼犍子共詣佛所，為論議故。
爾時，世尊于大林中，坐一樹下，住于天住。時，有眾多比丘出房外林中經行，遙見薩遮尼犍子來，漸漸詣諸比丘所，問諸比丘言：「沙門瞿曇住在何所？」
比丘答言：「在大林中，依一樹下，住于天住。」
薩遮尼犍子即詣佛所，恭敬問訊，於一面坐。諸離車長者亦詣佛所，有恭敬者，有合掌問訊者，問訊已，於一面住
當時，薩遮尼犍子前往村落，到了離車族人聚集的地方，對離車人說：『我今天見到了沙門喬達摩的第一弟子，名叫阿濕波誓，稍微和他辯論了一下。如果他所說的真是那樣，我就去見沙門喬達摩，和他辯論，讓他進退回旋，必定會按照我的意思。』 『就像一個人割除茅草，手拿著草莖，在空中抖動，除去雜亂的污穢一樣；我也要這樣，和沙門喬達摩辯論詰難，抓住他的要領，讓他進退回旋，隨我的意願，去除他的邪說。』 『就像賣酒的人拿著酒囊，擠壓出清醇的酒，去除酒糟一樣；我也要這樣，去見沙門喬達摩辯論詰難，讓他進退回旋，取得他的精華，去除他的邪說。』 『就像織蓆的人，用蓆子盛放污穢之物，想要出售時，用水洗滌，去除臭穢一樣；我也要這樣，去見沙門喬達摩，和他辯論，讓他進退回旋，抓住他的綱領，去除他的污穢之說。』 『就像王家的馴象師，牽著喝醉的大象，進入深水中，清洗它的身體、四肢、耳朵、鼻子，週身沐浴，去除粗糙的污穢一樣；我也要這樣，去見沙門喬達摩，辯論詰難，讓他進退回旋，隨意自在，抓住他的要領，去除他的污穢之說。你們這些離車人，也應該一起去觀看他的得失。』 其中有離車人這樣說：『如果薩遮尼犍子能和沙門喬達摩辯論，那是不可能的。』 又有說：『薩遮尼犍子聰明敏銳，能夠和他辯論。』 當時有五百離車人與薩遮尼犍子一同前往佛陀所在之處，爲了辯論的緣故。 當時，世尊在大林中，坐在一棵樹下，處於天住的狀態。當時，有許多比丘走出房舍，在林中經行，遠遠看見薩遮尼犍子來了，漸漸走到比丘們所在的地方，問比丘們說：『沙門喬達摩住在哪裡？』 比丘們回答說：『在大林中，依著一棵樹下，處於天住的狀態。』 薩遮尼犍子就前往佛陀所在之處，恭敬地問候，在一旁坐下。那些離車長者也來到佛陀所在之處，有的恭敬問候，有的合掌問候，問候完畢，在一旁站立。
At that time, Saccaka Niganthaputta went to the village, to the place where the Licchavis gathered, and said to the Licchavis: 'Today I saw the first disciple of the ascetic Gotama, named Assaji, and had a brief discussion with him. If what he said is true, I will go to the ascetic Gotama and debate with him, making him advance and retreat, and he will surely follow my will.' 'Just as a man cuts and pulls up grass, holding the stem in his hand, shaking it in the air to remove the tangled filth; so too will I, debating and challenging the ascetic Gotama, grasp his essentials, making him advance and retreat, according to my wishes, and remove his false teachings.' 'Just as a wine seller holds his wineskin, pressing out the pure wine and removing the dregs; so too will I, going to the ascetic Gotama to debate and challenge him, making him advance and retreat, taking his essence and removing his false teachings.' 'Just as a mat weaver uses a mat to hold dirty things, and when he wants to sell it, he washes it with water to remove the foul odor; so too will I, going to the ascetic Gotama, debate with him, making him advance and retreat, grasping his principles, and removing his filthy teachings.' 'Just as a royal elephant trainer leads a drunken elephant into deep water, washing its body, limbs, ears, and trunk, bathing it all over to remove the coarse filth; so too will I, going to the ascetic Gotama, debate and challenge him, making him advance and retreat, freely and at will, grasping his essentials, and removing his filthy teachings. You Licchavis should also go together to observe his gains and losses.' Among the Licchavis, some said: 'If Saccaka Niganthaputta can debate with the ascetic Gotama, that is impossible.' Others said: 'Saccaka Niganthaputta is intelligent and sharp, and he can debate with him.' At that time, five hundred Licchavis went with Saccaka Niganthaputta to where the Buddha was, for the sake of debate. At that time, the World-Honored One was in the Great Forest, sitting under a tree, abiding in the heavenly abode. At that time, many monks came out of their dwellings and were walking in the forest. They saw Saccaka Niganthaputta coming from afar, and gradually he approached the monks and asked them: 'Where is the ascetic Gotama staying?' The monks replied: 'He is in the Great Forest, under a tree, abiding in the heavenly abode.' Saccaka Niganthaputta then went to where the Buddha was, respectfully greeted him, and sat down to one side. The Licchavi elders also came to where the Buddha was, some respectfully greeting him, some greeting him with palms joined. After greeting him, they stood to one side.
。
時，薩遮尼犍子白佛言：「我聞瞿曇作如是說法，作如是教授諸弟子——教諸弟子於色觀察無我，受、想、行、識觀察無我，此五受陰勤方便觀察，如病、如癰、如刺、如殺，無常、苦、空、非我。——為是瞿曇有如是教，為是傳者毀瞿曇耶？如說說耶？不如說說耶？如法說耶？法次法說耶？無有異忍來相難詰，令墮負處耶？」
佛告薩遮尼犍子：「如汝所聞，彼如說說、如法說、法次法說，非為謗毀，亦無難問令墮負處。所以者何？我實為諸弟子如是說法，我實常教諸弟子，令隨順法教，令觀色無我。受、想、行、識無我，觀此五受陰如病，如癰、如刺、如殺，無常、苦、空、非我。」
薩遮尼犍子白佛言：「瞿曇！我今當說譬。」
佛告薩遮尼犍子：「宜知是時。」
「譬如世間一切所作皆依于地。如是色是我人，善惡從生；受、想、行、識是我人，善惡從生。又復譬如人界、神界、藥草、樹木，皆依于地而得生長；如是色是我人，受、想、行、識是我人。」
佛告火種居士：「汝言色是我人，受、想、行、識是我人耶？」
答言：「如是，瞿曇！色是我人，受、想、行、識是我人。此等諸眾悉作是說。」
佛告火種居士：「且立汝論本，用引眾人為？」
薩遮尼犍子白佛言：「色實是我人。」
佛告火種居士：「我今問汝，隨意答我。譬如國王，于自國土有罪過者，若殺、若縛、若擯、若鞭、斷絕手足；若有功者，賜其象馬、車乘、城邑、財寶，悉能爾不？」
答言：「能爾
現代漢語譯本： 當時，薩遮尼犍子對佛說：『我聽說瞿曇這樣說法，這樣教導他的弟子——教導弟子觀察色是無我的，受、想、行、識也是無我的，這五種受陰要勤加方便觀察，如同疾病、毒瘡、芒刺、殺害一樣，是無常的、苦的、空的、非我的。——瞿曇真的是這樣教導的嗎？還是傳話的人誹謗了瞿曇？是如實說的嗎？還是不如實說的？是如法說的嗎？還是不符合佛法的？有沒有其他持不同見解的人來辯論詰難，使你陷入失敗的境地呢？』 佛告訴薩遮尼犍子：『正如你所聽到的，那些說法是如實說的、如法說的、符合佛法的，不是誹謗，也沒有辯論詰難使我陷入失敗的境地。為什麼呢？我確實是這樣教導我的弟子的，我確實常常教導弟子，讓他們遵循佛法教誨，觀察色是無我的，受、想、行、識也是無我的，觀察這五種受陰如同疾病、毒瘡、芒刺、殺害一樣，是無常的、苦的、空的、非我的。』 薩遮尼犍子對佛說：『瞿曇！我現在要打個比方。』 佛告訴薩遮尼犍子：『現在是時候了。』 『譬如世間一切所作都依賴於土地。同樣，色是我的自我，善惡由此產生；受、想、行、識是我的自我，善惡由此產生。又譬如人間、神界、藥草、樹木，都依賴於土地而生長；同樣，色是我的自我，受、想、行、識是我的自我。』 佛告訴火種居士：『你說色是我的自我，受、想、行、識是我的自我嗎？』 回答說：『是的，瞿曇！色是我的自我，受、想、行、識是我的自我。這裡的所有人都這樣說。』 佛告訴火種居士：『先確立你的論點，為什麼要引用眾人呢？』 薩遮尼犍子對佛說：『色確實是我的自我。』 佛告訴火種居士：『我現在問你，請隨意回答我。譬如國王，對於自己國土中有罪過的人，可以殺、可以綁、可以驅逐、可以鞭打、可以砍斷手腳；對於有功勞的人，可以賞賜象、馬、車乘、城邑、財寶，都能做到嗎？』 回答說：『能做到。』
English version: At that time, Saccaka Niganthaputta said to the Buddha: 'I have heard that Gotama teaches in this way, instructing his disciples—teaching them to observe that form is not-self, feeling, perception, mental formations, and consciousness are not-self. These five aggregates of clinging should be diligently observed as if they were a disease, a boil, a thorn, a killing, impermanent, suffering, empty, and not-self. —Is this what Gotama actually teaches, or are those who transmit his teachings slandering him? Is it as he says, or not as he says? Is it in accordance with the Dharma, or not in accordance with the Dharma? Is there anyone with a different view who can come and challenge you, causing you to be defeated?' The Buddha said to Saccaka Niganthaputta: 'As you have heard, those teachings are as I say, in accordance with the Dharma, and not slanderous. Nor can any challenge cause me to be defeated. Why is that? I do indeed teach my disciples in this way. I constantly teach them to follow the Dharma, to observe that form is not-self, feeling, perception, mental formations, and consciousness are not-self. To observe these five aggregates of clinging as if they were a disease, a boil, a thorn, a killing, impermanent, suffering, empty, and not-self.' Saccaka Niganthaputta said to the Buddha: 'Gotama! I will now give an analogy.' The Buddha said to Saccaka Niganthaputta: 'It is the right time.' 'It is like how everything in the world depends on the earth. Similarly, form is my self, from which good and evil arise; feeling, perception, mental formations, and consciousness are my self, from which good and evil arise. Furthermore, it is like how humans, gods, herbs, and trees all grow depending on the earth; similarly, form is my self, and feeling, perception, mental formations, and consciousness are my self.' The Buddha said to the householder of the fire clan: 'Do you say that form is your self, and feeling, perception, mental formations, and consciousness are your self?' He replied: 'Yes, Gotama! Form is my self, and feeling, perception, mental formations, and consciousness are my self. All these people say the same thing.' The Buddha said to the householder of the fire clan: 'First establish your own argument, why do you cite the crowd?' Saccaka Niganthaputta said to the Buddha: 'Form is indeed my self.' The Buddha said to the householder of the fire clan: 'I will now ask you, please answer me as you wish. For example, a king, in his own kingdom, can punish those who commit crimes by killing, binding, banishing, whipping, or cutting off their hands and feet. And those who have done meritorious deeds, he can reward with elephants, horses, carriages, cities, and treasures. Is he able to do all of this?' He replied: 'He is able to do so.'
。瞿曇！」
佛告火種居士：「凡是主者，悉得自在不？」
答言：「如是，瞿曇！」
佛告火種居士：「汝言色是我，受、想、行、識即是我，得隨意自在，令彼如是，不令如是耶？」
時，薩遮尼犍子默然而住。
佛告火種居士：「速說！速說！何故默然？」
如是再三，薩遮尼犍子猶故默然。
時，有金剛力鬼神持金剛杵，猛火熾然，在虛空中臨薩遮尼犍子頭上，作是言：「世尊再三問，汝何故不答？我當以金剛杵碎破汝頭，令作七分。」
佛神力故，唯令薩遮尼犍子見金剛神，餘眾不見。薩遮尼犍子得大恐怖，白佛言：「不爾。瞿曇！」
佛告薩遮尼犍子：「徐徐思惟，然後解說。汝先於眾中說色是我，受、想、行、識是我，而今言不？前後相違。汝先常說言：『色是我，受、想、行、識是我。』火種居士！我今問汝，色為常耶？為無常耶？」
答言：「無常。瞿曇！」
復問：「無常者，是苦耶？」
答言：「是苦。瞿曇！」
復問：「無常、苦者，是變易法，多聞聖弟子寧于中見我、異我、相在不？」
答曰：「不也，瞿曇！」
受、想、行、識亦如是說。
佛告火種居士：「汝好思而後說。」
復問火種居士：「若於色未離貪、未離欲、未離念、未離愛、未離渴，彼色若變、若異，當生憂、悲、惱、苦不？」
答曰：「如是，瞿曇！」
受、想、行、識亦如是說
現代漢語譯本：『瞿曇！』 佛陀告訴火種居士：『凡是主宰者，都能完全自在嗎？』 回答說：『是的，瞿曇！』 佛陀告訴火種居士：『你說色是我，受、想、行、識也是我，能隨意自在，讓它們這樣，不讓它們那樣嗎？』 這時，薩遮尼犍子沉默不語。 佛陀告訴火種居士：『快說！快說！為什麼沉默？』 這樣再三追問，薩遮尼犍子仍然沉默不語。 這時，有一位金剛力鬼神手持金剛杵，猛火燃燒，在虛空中來到薩遮尼犍子的頭上，說道：『世尊再三問你，你為什麼不回答？我將用金剛杵擊碎你的頭，讓它裂成七份。』 因為佛陀的神力，只有薩遮尼犍子看見了金剛神，其他人都沒有看見。薩遮尼犍子感到非常恐懼，對佛陀說：『不是這樣的，瞿曇！』 佛陀告訴薩遮尼犍子：『慢慢思考，然後再說。你先前在眾人面前說色是我，受、想、行、識是我，現在卻說不是？前後矛盾。你先前常說：『色是我，受、想、行、識是我。』火種居士！我現在問你，色是常住的嗎？還是無常的？』 回答說：『是無常的，瞿曇！』 又問：『無常的東西，是苦嗎？』 回答說：『是苦，瞿曇！』 又問：『無常、苦的東西，是變易的法，多聞的聖弟子會在其中看到我、異於我、或與我相關聯嗎？』 回答說：『不會，瞿曇！』 受、想、行、識也像這樣說。 佛陀告訴火種居士：『你好好思考後再說。』 又問火種居士：『如果對色還沒有離貪、沒有離欲、沒有離念、沒有離愛、沒有離渴，那麼當色變化、變異時，會產生憂、悲、惱、苦嗎？』 回答說：『是的，瞿曇！』 受、想、行、識也像這樣說。
English version: 『Gotama!』 The Buddha said to the Fire-kindled ascetic, 『Are all masters completely free?』 He replied, 『Yes, Gotama!』 The Buddha said to the Fire-kindled ascetic, 『You say that form is me, and feeling, perception, mental formations, and consciousness are me. Can you make them be as you wish, or not as you wish?』 At that time, Saccaka the Nigantha remained silent. The Buddha said to the Fire-kindled ascetic, 『Speak quickly! Speak quickly! Why are you silent?』 Even after being asked three times, Saccaka the Nigantha remained silent. Then, a Vajra-wielding spirit, holding a vajra club, with fierce flames, appeared in the sky above Saccaka the Nigantha』s head, saying, 『The Blessed One has asked you three times, why do you not answer? I will shatter your head into seven pieces with this vajra club.』 Due to the Buddha』s power, only Saccaka the Nigantha saw the Vajra spirit, the others did not. Saccaka the Nigantha became very frightened and said to the Buddha, 『It is not so, Gotama!』 The Buddha said to Saccaka the Nigantha, 『Think carefully, then speak. You previously said in the assembly that form is me, and feeling, perception, mental formations, and consciousness are me, but now you say it is not? This is contradictory. You previously always said: 『Form is me, and feeling, perception, mental formations, and consciousness are me.』 Fire-kindled ascetic! I now ask you, is form permanent or impermanent?』 He replied, 『Impermanent, Gotama!』 He was asked again, 『Is that which is impermanent, suffering?』 He replied, 『It is suffering, Gotama!』 He was asked again, 『Is that which is impermanent and suffering, subject to change, would a well-learned noble disciple see in it 『I』, 『different from I』, or 『related to I』?』 He replied, 『No, Gotama!』 The same was said about feeling, perception, mental formations, and consciousness. The Buddha said to the Fire-kindled ascetic, 『Think well before you speak.』 He asked the Fire-kindled ascetic again, 『If one has not abandoned greed, desire, attachment, love, and thirst for form, when that form changes or alters, will one experience sorrow, grief, distress, and suffering?』 He replied, 『Yes, Gotama!』 The same was said about feeling, perception, mental formations, and consciousness.
。
復問：「火種居士！於色離貪、離欲、離念、離愛、離渴，彼色若變、若異，則不生憂、悲、惱、苦耶？」
答曰：「如是。瞿曇！如實無異。」
受、想、行、識亦如是說。
「火種居士！譬如士夫身嬰眾苦，常與苦俱，彼苦不斷不捨，當得樂不？」
答言：「不也，瞿曇！」
「如是，火種居士！身嬰眾苦，常與苦俱，彼苦不斷、不捨，不得樂也。火種居士！譬如士夫持斧入山，求堅實材。見芭蕉樹洪大𦟛直，即斷其根葉，剽剝其皮，乃至窮盡，都無堅實。火種居士！汝亦如是，自立論端。我今善求真實之義，都無堅實，如芭蕉樹也，而於此眾中敢有所說。我不見沙門、婆羅門中，所知、所見能與如來、應、等正覺所知、所見共論議，不摧伏者。而便自說：『我論議風，偃草折樹，能破金石，調伏龍象，要能令彼額津腋汗，毛孔水流。』汝今自論己義而不自立，先所誇說能伏彼相，今儘自取，而不能動如來一毛。」
爾時，世尊于大眾中，被郁多羅僧，現胸而示：「汝等試看，能動如來一毛以不？」
爾時，薩遮尼犍子默然低頭，慚愧失色。爾時，眾中有一離車，名突目佉，從座起，整衣服，合掌白佛言：「世尊！聽我說譬。」
佛告突目佉：「宜知是時。」
突目佉白佛言：「世尊！譬如有人執持斗斛，于大聚谷中，取二三斛，今此薩遮尼犍子亦復如是。世尊！譬如長者巨富多財，忽有罪過，一切財物悉入王家，薩遮尼犍子亦復如是。所有才辯悉為如來之所攝受
現代漢語譯本： 又問：『火種居士！對於色，如果能離貪、離欲、離念、離愛、離渴，那麼當這個色發生變化或不同時，就不會產生憂愁、悲傷、煩惱和痛苦了嗎？』 回答說：『是的，瞿曇！確實如此，沒有不同。』 受、想、行、識也像這樣說。 『火種居士！譬如一個人身受各種痛苦，常常與痛苦相伴，如果這些痛苦不斷絕、不捨棄，他能得到快樂嗎？』 回答說：『不能，瞿曇！』 『是的，火種居士！如果一個人身受各種痛苦，常常與痛苦相伴，這些痛苦不斷絕、不捨棄，他就不能得到快樂。火種居士！譬如一個人拿著斧頭進山，尋找堅實的木材。他看到一棵芭蕉樹，高大筆直，就砍斷它的根和葉，剝開它的皮，直到完全剝盡，都沒有找到堅實的部分。火種居士！你也像這樣，自己設立論點。我今天認真尋求真實的意義，卻發現你的論點毫無堅實之處，就像芭蕉樹一樣，而你卻敢在這種眾人面前發表言論。我沒有見過任何沙門、婆羅門，他們的所知所見能夠與如來、應供、等正覺的所知所見相提並論，而不被駁倒的。而你卻自誇說：『我的論辯之風，能使草木傾倒，能使金石破碎，能調伏龍象，能使他們額頭出汗，腋下流汗，毛孔滲水。』你現在自己論述自己的觀點卻不能自圓其說，先前誇口能降伏對方，現在卻完全被自己所困，連如來的一根毫毛都不能動搖。』 這時，世尊在大眾中，掀起上衣，露出胸膛，展示給大家看：『你們試試看，能不能動搖如來的一根毫毛？』 這時，薩遮尼犍子沉默不語，低下了頭，慚愧得臉色都變了。這時，人群中有一位離車人，名叫突目佉，從座位上站起來，整理好衣服，合掌對佛說：『世尊！請允許我說個比喻。』 佛告訴突目佉：『現在是時候了，你可以說。』 突目佉對佛說：『世尊！譬如有人拿著斗和斛，在大堆穀物中，取走兩三斛，現在的薩遮尼犍子也像這樣。世尊！譬如一位長者，非常富有，但突然犯了罪，所有的財產都被沒收充公，薩遮尼犍子也像這樣。他所有的才辯都被如來所攝受了。』
English version: Again he asked: 'Fire-kindled ascetic! Regarding form, if one is free from greed, free from desire, free from thought, free from love, free from thirst, then if that form changes or becomes different, will one not experience sorrow, grief, distress, and suffering?' He replied: 'Yes, Gautama! It is indeed so, without any difference.' The same is said of feeling, perception, mental formations, and consciousness. 'Fire-kindled ascetic! Suppose a man is afflicted with various sufferings, constantly accompanied by suffering, and if these sufferings are not cut off or abandoned, will he attain happiness?' He replied: 'No, Gautama!' 'Indeed, Fire-kindled ascetic! If a man is afflicted with various sufferings, constantly accompanied by suffering, and these sufferings are not cut off or abandoned, he will not attain happiness. Fire-kindled ascetic! Suppose a man takes an axe into the mountains, seeking solid timber. He sees a banana tree, tall and straight, and cuts off its roots and leaves, peels off its bark, until he has completely stripped it, and finds nothing solid. Fire-kindled ascetic! You are like that, establishing your own arguments. Today I earnestly seek the true meaning, and find your arguments have no solidity, like a banana tree, yet you dare to speak in this assembly. I have not seen any ascetic or Brahmin whose knowledge and vision can compare with the knowledge and vision of the Tathagata, the Arahant, the Fully Enlightened One, without being refuted. Yet you boast: 「My arguments are like a wind that can fell grass and trees, break gold and stone, tame dragons and elephants, and make them sweat from their foreheads, armpits, and pores.」 Now you argue your own points but cannot stand by them, having previously boasted of being able to subdue others, but now you are completely trapped by your own words, unable to move even a single hair of the Tathagata.' At that time, the Blessed One, in the midst of the assembly, lifted his upper robe, revealing his chest, and showed it to everyone: 'Try to see if you can move even a single hair of the Tathagata?' At that time, Saccaka Nigantha remained silent, lowered his head, and was ashamed and pale. Then, a Licchavi named Tumukha, rose from his seat, adjusted his robe, and with palms joined, said to the Buddha: 'Blessed One! May I speak a parable?' The Buddha told Tumukha: 'Now is the time, you may speak.' Tumukha said to the Buddha: 'Blessed One! Suppose a man takes a measure and a bushel, and from a large pile of grain, takes two or three bushels, the present Saccaka Nigantha is like that. Blessed One! Suppose a wealthy elder, very rich, suddenly commits a crime, and all his property is confiscated by the king, Saccaka Nigantha is also like that. All his eloquence has been taken over by the Tathagata.'
。
「譬如城邑聚落邊有大水，男女大小悉入水戲，取水中蟹，截斷其足，置於陸地，以無足故，不能還復入于大水。薩遮尼犍子亦復如是。諸有才辯悉為如來之所斷截，終不復敢重詣如來命敵論議。」
爾時，薩遮尼犍子忿怒熾盛，罵唾突目佉離車言：「汝粗疏物！不審諦何為其鳴？吾自與沙門瞿曇論，何豫汝事？」
薩遮尼犍子呵罵突目佉已，復白佛言：「置彼凡輩鄙賤之說，我今別有所問。」
佛告薩遮尼犍子：「恣汝所問，當隨問答。」
「云何？瞿曇！為弟子說法，令離疑惑？」
佛告火種居士：「我為諸弟子說諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切如實觀察非我、非異我、不相在；受、想、行、識亦復如是。彼學必見跡不斷壞，堪任成就，厭離知見，守甘露門，雖非一切悉得究竟，且向涅槃。如是弟子從我教法，得離疑惑。」
復問：「瞿曇！復云何教諸弟子，于佛法得盡諸漏、無漏，心解脫、慧解脫，現法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』？」
佛告火種居士：「正以此法，諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切如實知非我、非異我、不相在；受、想、行、識亦復如是。彼于爾時成就三種無上——智無上、解脫無上、解脫知見無上。成就三種無上已，于大師所恭敬、尊重、供養如佛
現代漢語譯本 『比如在城鎮村落旁邊有大片水域，男女老少都到水中嬉戲，捕捉水中的螃蟹，截斷它們的腳，放在陸地上，因為沒有腳，就不能再回到水中。薩遮尼犍子也是如此。所有有辯才的人都被如來截斷了辯才，最終不敢再來找如來辯論。』 當時，薩遮尼犍子怒火中燒，罵突目佉離車說：『你這個粗鄙的東西！不明白它在叫什麼嗎？我自己在和沙門瞿曇辯論，關你什麼事？』 薩遮尼犍子呵斥完突目佉后，又對佛說：『先放下那些凡夫俗子的卑劣言論，我現在有別的問題要問。』 佛告訴薩遮尼犍子：『你儘管問，我會隨你的問題回答。』 『怎麼樣？瞿曇！你為弟子說法，讓他們消除疑惑嗎？』 佛告訴火種居士：『我為弟子們講述所有色法，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是美好還是醜陋，無論是遙遠還是臨近，他們都如實觀察到這些都不是我，不是與我不同的東西，也不是存在於我之中的東西；感受、思想、行為、意識也是如此。他們學習后必定能看到修行的痕跡不會斷絕，能夠成就，厭離世俗的見解，守護甘露之門，雖然不是所有人都能夠完全達到究竟，但至少是朝著涅槃的方向前進。這樣的弟子從我的教法中，能夠消除疑惑。』 又問：『瞿曇！你又是如何教導弟子，讓他們在佛法中能夠斷盡所有煩惱、達到無煩惱，心解脫、智慧解脫，在今生就能自己證悟：『我已不再受生，清凈的修行已經建立，該做的已經完成，自己知道不再有來世。』？』 佛告訴火種居士：『正是用這個方法，所有色法，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是美好還是醜陋，無論是遙遠還是臨近，他們都如實知道這些都不是我，不是與我不同的東西，也不是存在於我之中的東西；感受、思想、行為、意識也是如此。他們在那個時候成就三種無上——智慧無上、解脫無上、解脫知見無上。成就三種無上之後，對於大師恭敬、尊重、供養如同佛一樣。』
English version 'For example, near a town or village, there is a large body of water where men, women, and children all go to play. They catch crabs in the water, cut off their legs, and place them on land. Because they have no legs, they cannot return to the water. Saccanigantha is also like this. All those with eloquence have had their eloquence cut off by the Tathagata, and they will ultimately not dare to come again to debate with the Tathagata.' At that time, Saccanigantha, filled with intense anger, scolded Tumukha Licchavi, saying, 'You crude thing! Do you not understand what it is saying? I am debating with the Shramana Gautama myself, what does it have to do with you?' After scolding Tumukha, Saccanigantha said to the Buddha, 'Put aside the base words of those ordinary people, I have another question to ask.' The Buddha said to Saccanigantha, 'Ask whatever you wish, and I will answer accordingly.' 'How is it, Gautama? Do you teach your disciples in a way that removes their doubts?' The Buddha said to the householder of the fire clan, 'I teach my disciples about all forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near. They truly observe that all of these are not me, not different from me, and not existing within me; feelings, thoughts, actions, and consciousness are also the same. Those who learn will surely see that the path of practice is not broken, they are capable of achieving, they are disgusted with worldly views, they guard the gate of nectar, although not all can reach the ultimate, they are at least moving towards Nirvana. Such disciples, from my teachings, are able to remove their doubts.' He asked again, 'Gautama! How do you teach your disciples so that in the Dharma they can exhaust all defilements, reach the state of no defilements, achieve liberation of mind and liberation through wisdom, and in this very life realize for themselves: 『My birth is exhausted, the pure life is established, what needed to be done is done, and I know for myself that there will be no further existence』?' The Buddha said to the householder of the fire clan, 'It is precisely through this method that all forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, they truly know that all of these are not me, not different from me, and not existing within me; feelings, thoughts, actions, and consciousness are also the same. At that time, they achieve three supreme things—supreme wisdom, supreme liberation, and supreme knowledge of liberation. Having achieved these three supreme things, they respect, honor, and make offerings to the master as if he were the Buddha.'
。世尊覺一切法，即以此法調伏弟子，令得安隱、令得無畏、調伏寂靜、究竟涅槃。世尊為涅槃故，為弟子說法。火種居士！我諸弟子於此法中，得盡諸漏，得心解脫，得慧解脫，于現法中自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』」
薩遮尼犍子白佛言：「瞿曇！猶如壯夫，鋒刃亂下，猶可得免；瞿曇論手，難可得脫。如盛毒蛇，猶可得避；曠澤猛火，猶可得避；兇惡醉象，亦可得免；狂餓師子，悉可得免；沙門瞿曇論議手中，難可得脫。非我凡品，輕躁鄙夫，論具不備，以論議故，來詣瞿曇。
「沙門瞿曇！此毗舍離豐樂國土，有遮波梨支提、漆庵羅樹支提、多子支提、瞿曇在拘樓陀支提、婆羅受持支提、舍重擔支提、力士寶冠支提。世尊！當安樂於此毗舍離國，諸天、魔、梵、沙門、婆羅門，及諸世間，於世尊所，常得恭敬、奉事、供養，令此諸天、魔、梵、沙門、婆羅門，長夜安樂。唯愿止此，明朝與諸大眾，受我薄食。」
爾時，世尊默然而許。時，薩遮尼犍子知佛世尊默然受請已，歡喜隨喜，從座起去。
爾時，薩遮尼犍子于彼道中，語諸離車：「我已請沙門瞿曇及諸大眾，供設飯食，汝等人各辦一釜食，送至我所。」
諸離車各還其家，星夜供辦，晨朝送至薩遮尼犍子所。薩遮尼犍子晨朝灑掃敷座，供辦凈水，遣使詣佛，白言：「時到。」
爾時，世尊與諸大眾，著衣持缽，往薩遮尼犍子所，大眾前坐。薩遮尼犍子自手奉施清凈飲食，充足大眾。食已，洗缽竟
現代漢語譯本：世尊覺悟了一切法，就用這些法來調伏弟子，使他們得到安穩、無畏，調伏寂靜，最終達到涅槃。世尊爲了涅槃的緣故，為弟子們說法。火種居士！我的弟子們在這法中，能夠斷盡一切煩惱，得到心的解脫，得到智慧的解脫，在現世中自己證悟：『我生死已盡，清凈的修行已經建立，該做的已經做完，自己知道不再有來世。』 薩遮尼犍子對佛說：『瞿曇！就像一個壯漢，面對亂飛的刀刃，或許還能躲避；但瞿曇的辯論之手，卻難以逃脫。就像一條劇毒的蛇，或許還能避開；廣闊荒野上的猛火，或許還能避開；兇惡的醉象，也可以躲避；瘋狂飢餓的獅子，也都可以躲避；但要從沙門瞿曇的辯論中逃脫，卻難上加難。我不是那些平庸、輕浮、鄙陋的人，也不是那些辯論準備不足的人，因為辯論的緣故，才來找瞿曇。』 『沙門瞿曇！這毗舍離富饒的國土，有遮波梨支提、漆庵羅樹支提、多子支提、瞿曇在拘樓陀支提、婆羅受持支提、舍重擔支提、力士寶冠支提。世尊！您應當安住在毗舍離國，讓諸天、魔、梵、沙門、婆羅門，以及世間眾人，都能在世尊這裡，常常得到恭敬、侍奉、供養，使這些天、魔、梵、沙門、婆羅門，長久安樂。希望您能留在這裡，明天早上和大家一起，接受我準備的粗茶淡飯。』 這時，世尊默然答應了。薩遮尼犍子知道佛世尊默許了他的邀請，歡喜讚歎，從座位上起身離去。 當時，薩遮尼犍子在路上，對那些離車人說：『我已經邀請了沙門瞿曇和他的弟子們，準備飯食供養，你們每個人都準備一釜食物，送到我這裡來。』 那些離車人各自回到家中，連夜準備，清晨送到薩遮尼犍子那裡。薩遮尼犍子清晨灑掃場地，鋪設座位，準備好凈水，派人去請佛，說：『時間到了。』 這時，世尊和他的弟子們，穿好衣服，拿著缽，前往薩遮尼犍子那裡，在大眾前坐下。薩遮尼犍子親自奉上清凈的飲食，讓大家吃飽。吃完飯，洗完缽后。
English version: The World-Honored One, having awakened to all dharmas, uses these very dharmas to tame his disciples, enabling them to attain peace, fearlessness, tamed tranquility, and ultimate Nirvana. The World-Honored One teaches the Dharma to his disciples for the sake of Nirvana. Householder of the Fire Kind! My disciples, within this Dharma, are able to exhaust all defilements, attain liberation of mind, attain liberation of wisdom, and in this very life, realize for themselves: 『Birth is exhausted, the holy life is established, what was to be done is done, and I know for myself that there is no further existence.』 Saccaka Nigantha said to the Buddha, 『Gautama! It is like a strong man, who might still be able to avoid a flurry of sharp blades; but Gautama』s hand of debate is difficult to escape. Like a venomous snake, one might still be able to avoid it; a raging fire in the wilderness, one might still be able to avoid it; a fierce drunken elephant, one might also be able to avoid it; a crazed, hungry lion, all of these one might be able to avoid; but to escape from the debate of the Shramana Gautama is extremely difficult. I am not one of those ordinary, frivolous, and contemptible people, nor am I one of those who are ill-prepared for debate, but it is because of debate that I have come to Gautama.』 『Shramana Gautama! In this prosperous land of Vaishali, there are the Chapala Shrine, the Mango Tree Shrine, the Many Sons Shrine, the Gautama in the Kuru Shrine, the Bharata Holding Shrine, the Abandoning Burdens Shrine, and the Strongman』s Crown Shrine. World-Honored One! You should reside peacefully in this land of Vaishali, so that the gods, demons, Brahmas, Shramanas, Brahmins, and all beings in the world, may always receive respect, service, and offerings from the World-Honored One, and that these gods, demons, Brahmas, Shramanas, and Brahmins may have long-lasting peace. I hope you will stay here, and tomorrow morning, together with everyone, accept the simple meal I have prepared.』 At that time, the World-Honored One remained silent in agreement. Saccaka Nigantha, knowing that the World-Honored One had silently accepted his invitation, rejoiced and praised, and rose from his seat and departed. At that time, Saccaka Nigantha, on the road, said to the Licchavis, 『I have invited the Shramana Gautama and his disciples to a meal offering, each of you prepare a pot of food and send it to my place.』 The Licchavis each returned to their homes, prepared food throughout the night, and sent it to Saccaka Nigantha』s place in the morning. Saccaka Nigantha, in the morning, swept the area, laid out seats, prepared clean water, and sent a messenger to the Buddha, saying, 『The time has come.』 At that time, the World-Honored One and his disciples, having put on their robes and taken their bowls, went to Saccaka Nigantha』s place and sat down in front of the assembly. Saccaka Nigantha personally offered pure food, filling everyone. After eating, they washed their bowls.
。薩遮尼犍子知佛食竟，洗缽已，取一卑床于佛前坐。爾時，世尊為薩遮尼犍子說隨喜偈言：
「于諸大會中， 奉火為其最； 闈陀經典中， 婆毗諦為最； 人中王為最， 諸河海為最， 諸星月為最， 諸明日為最， 十方天人中， 等正覺為最。」
爾時，世尊為薩遮尼犍子種種說法，示、教、照、喜已，還歸本處。
時，諸比丘于彼道中眾共論議：「五百離車各為薩遮尼犍子供辦飲食，彼諸離車於何得福？薩遮尼犍子於何得福？」
爾時，諸比丘還自住處，舉衣缽，洗足已，至世尊所，頭面禮足，退坐一面，白佛言：「世尊！我等向于路中自共論議，五百離車為薩遮尼犍子供辦飲食，供養世尊、諸大眾。彼諸離車於何得福？薩遮尼犍子於何得福？」
佛告諸比丘：「彼諸離車供辦飲食，為薩遮尼犍子，于薩遮尼犍子所因緣得福，薩遮尼犍子得福佛功德。彼諸離車得施有貪、恚、癡因緣果報，薩遮尼犍子得施無貪、恚、癡因緣果報。」
彼多羅十問 差摩、焰、仙尼 阿㝹羅、長者 西、毛端、薩遮
雜阿含經卷第五 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第六
宋天竺三藏求那跋陀羅譯
（一一一）
如是我聞：
一時，佛住摩拘羅山。
時，有侍者比丘名曰羅陀，晡時從禪覺，往詣佛所，禮佛足，退坐一面，白佛言：「如世尊說有流。云何名有流？云何名有流滅？」
佛告羅陀：「善哉所問！當爲汝說
薩遮尼犍子知道佛陀用完餐，洗完缽后，取了一張矮床在佛陀面前坐下。這時，世尊為薩遮尼犍子說了隨喜偈： 『在各種大會中，祭火是最重要的；在吠陀經典中，婆毗諦是最重要的；在人類中，國王是最重要的；在河流中，海洋是最重要的；在星辰中，月亮是最重要的；在光明中，太陽是最重要的；在十方天人中，等正覺是最重要的。』 這時，世尊為薩遮尼犍子說了各種佛法，開示、教導、啓發、歡喜后，就回到自己的住處。 當時，眾比丘在那條路上一起議論：『五百離車各自為薩遮尼犍子準備飲食，那些離車會得到什麼福報？薩遮尼犍子會得到什麼福報？』 這時，眾比丘回到自己的住處，拿起衣缽，洗完腳后，來到世尊那裡，頂禮佛足，退坐在一旁，對佛說：『世尊！我們剛才在路上一起議論，五百離車為薩遮尼犍子準備飲食，供養世尊和大眾。那些離車會得到什麼福報？薩遮尼犍子會得到什麼福報？』 佛陀告訴眾比丘：『那些離車準備飲食，是爲了薩遮尼犍子，他們因為薩遮尼犍子的緣故得到福報，薩遮尼犍子得到的福報是佛陀的功德。那些離車得到的是因為貪、嗔、癡而產生的果報，薩遮尼犍子得到的是因為無貪、無嗔、無癡而產生的果報。』 彼多羅十問，差摩、焰、仙尼，阿㝹羅、長者，西、毛端、薩遮。 《雜阿含經》卷第五 大正藏第 02 冊 No. 0099 《雜阿含經》 《雜阿含經》卷第六 宋天竺三藏求那跋陀羅譯 （一一一） 如是我聞： 一時，佛陀住在摩拘羅山。 當時，有一位侍者比丘名叫羅陀，傍晚從禪定中醒來，前往佛陀那裡，頂禮佛足，退坐在一旁，對佛說：『世尊，您說有「流」。什麼叫做「有流」？什麼叫做「有流滅」？』 佛陀告訴羅陀：『你問得好！我將為你解說。』
Saccakanigantha, knowing that the Buddha had finished eating and washed his bowl, took a low seat and sat in front of the Buddha. At that time, the World Honored One spoke a verse of rejoicing for Saccakanigantha: 'Among all assemblies, offering fire is the most important; among the Vedic scriptures, the Pavati is the most important; among humans, the king is the most important; among rivers, the ocean is the most important; among stars, the moon is the most important; among lights, the sun is the most important; among the gods and humans of the ten directions, the Samyak-sambuddha is the most important.' At that time, the World Honored One spoke various teachings to Saccakanigantha, showing, teaching, illuminating, and gladdening him, and then returned to his own dwelling. At that time, the monks on that road discussed together: 'Five hundred Licchavis each prepared food for Saccakanigantha. What merit will those Licchavis gain? What merit will Saccakanigantha gain?' At that time, the monks returned to their own dwellings, took their robes and bowls, washed their feet, and went to the World Honored One, bowed their heads to his feet, and sat down to one side, saying to the Buddha: 'World Honored One! We were just discussing on the road, five hundred Licchavis prepared food for Saccakanigantha, and made offerings to the World Honored One and the assembly. What merit will those Licchavis gain? What merit will Saccakanigantha gain?' The Buddha told the monks: 'Those Licchavis prepared food for Saccakanigantha, and they gain merit because of Saccakanigantha. Saccakanigantha gains merit from the Buddha's virtues. Those Licchavis gain the karmic results of giving with greed, hatred, and delusion, while Saccakanigantha gains the karmic results of giving without greed, hatred, and delusion.' The ten questions of Pitara, Chama, Yama, Senni, Anura, the Elder, West, the tip of a hair, Saccaka. Miscellaneous Agama Sutra, Volume 5 Taisho Tripitaka, Volume 02, No. 0099, Miscellaneous Agama Sutra Miscellaneous Agama Sutra, Volume 6 Translated by Gunabhadra of the Song Dynasty from India (111) Thus have I heard: At one time, the Buddha was staying on Mount Makula. At that time, there was an attendant monk named Radha, who awoke from meditation in the evening, went to the Buddha, bowed his head to his feet, and sat down to one side, saying to the Buddha: 'World Honored One, you say there is a 'flow'. What is called a 'flow'? What is called the cessation of a 'flow'?' The Buddha said to Radha: 'Well asked! I will explain it to you.'
。所謂有流者，愚癡無聞凡夫於色集、色滅、色味、色患、色離不如實知；不如實知故，於色愛樂、讚歎、攝受、染著。緣愛樂色故取，緣取故有，緣有故生，緣生故老、病、死、憂、悲、惱、苦增。如是純大苦聚斯集起。受、想、行、識亦復如是。是名有流。
「多聞聖弟子於色集、色滅、色味、色患、色離如實知；如實知故，于彼色不起愛樂、讚歎、攝受、染著；不愛樂、讚歎、攝受、染著故，色愛則滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、苦、惱，如是純大苦聚滅。受、想、行、識亦復如是。是名如來所說有流、有流滅。」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
（一一二）
如是我聞：
一時，佛住摩拘羅山。
時，有侍者比丘名羅陀，晡時從禪覺，往詣佛所，禮佛足，退坐一面，白佛言：「世尊！如世尊說色斷知，受、想、行、識斷知。世尊！云何色斷知，受、想、行、識斷知？」
佛告羅陀：「善哉所問，當爲汝說。於色憂、悲、苦、惱盡，離欲、滅、息、沒，是名色斷知；于受、想、行、識，憂、悲、惱、苦盡，離欲、滅、息、沒，是名受、想、行、識斷知。」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
（一一三）
如是我聞：
一時，佛住在摩拘羅山，侍者比丘名曰羅陀
現代漢語譯本：所謂『有流』，是指愚癡無知的凡夫對於色（物質現象）的生起、滅去、樂味、過患、以及從中解脫的實相不能如實知曉；因為不能如實知曉，所以對色產生愛戀、讚歎、執取、染著。由於愛戀色而產生執取，由於執取而產生存在，由於存在而產生出生，由於出生而導致衰老、疾病、死亡、憂愁、悲傷、苦惱的增加。這樣，純粹巨大的苦惱聚集就產生了。感受、思想、行為、意識也是如此。這被稱為『有流』。 多聞的聖弟子對於色的生起、滅去、樂味、過患、以及從中解脫的實相能夠如實知曉；因為能夠如實知曉，所以對色不會產生愛戀、讚歎、執取、染著；因為不愛戀、不讚嘆、不執取、不染著，所以對色的愛戀就滅盡了，愛戀滅盡則執取滅盡，執取滅盡則存在滅盡，存在滅盡則出生滅盡，出生滅盡則衰老、疾病、死亡、憂愁、悲傷、苦惱，這樣，純粹巨大的苦惱聚集就滅盡了。感受、思想、行為、意識也是如此。這被稱為如來所說的『有流』和『有流的滅盡』。 佛陀說完這部經后，羅陀比丘聽聞佛陀所說，歡喜地奉行。 （一一二） 如是我聞： 一時，佛陀住在摩拘羅山。 當時，有一位侍者比丘名叫羅陀，在傍晚時分從禪定中醒來，前往佛陀所在之處，禮拜佛陀的雙足，然後退坐在一旁，對佛陀說：『世尊！正如世尊所說，要斷知色，斷知感受、思想、行為、意識。世尊！如何才能斷知色，斷知感受、思想、行為、意識呢？』 佛陀告訴羅陀：『你問得好，我將為你解說。對於色，憂愁、悲傷、痛苦、苦惱都滅盡，離欲、滅、息、沒，這被稱為斷知色；對於感受、思想、行為、意識，憂愁、悲傷、痛苦、苦惱都滅盡，離欲、滅、息、沒，這被稱為斷知感受、思想、行為、意識。』 佛陀說完這部經后，羅陀比丘聽聞佛陀所說，歡喜地奉行。 （一一三） 如是我聞： 一時，佛陀住在摩拘羅山，侍者比丘名叫羅陀。
English version: 'What is meant by 『flowing』 is that ignorant and unlearned ordinary people do not truly understand the arising, ceasing, gratification, danger, and escape from form (material phenomena); because they do not truly understand, they are attached to, praise, cling to, and are stained by form. Because of attachment to form, they grasp; because of grasping, there is existence; because of existence, there is birth; because of birth, there is an increase in old age, sickness, death, sorrow, grief, and suffering. Thus, a great mass of pure suffering arises. The same is true for feeling, perception, mental formations, and consciousness. This is called 『flowing.』 A well-learned noble disciple truly understands the arising, ceasing, gratification, danger, and escape from form; because they truly understand, they do not become attached to, praise, cling to, or are stained by form; because they do not attach to, praise, cling to, or are stained by form, their attachment to form ceases, when attachment ceases, grasping ceases, when grasping ceases, existence ceases, when existence ceases, birth ceases, when birth ceases, old age, sickness, death, sorrow, grief, and suffering cease, thus, a great mass of pure suffering ceases. The same is true for feeling, perception, mental formations, and consciousness. This is called 『flowing』 and 『the cessation of flowing』 as taught by the Tathagata. After the Buddha had spoken this discourse, the bhikkhu Radha, having heard what the Buddha had said, was delighted and practiced accordingly. (112) Thus have I heard: At one time, the Buddha was dwelling on Mount Makula. Then, a bhikkhu attendant named Radha, having awakened from meditation in the late afternoon, went to where the Buddha was, paid homage to the Buddha』s feet, and sat down to one side. He said to the Buddha, 『Venerable Sir, as the Venerable Sir has said, one should know the cutting off of form, the cutting off of feeling, perception, mental formations, and consciousness. Venerable Sir, how does one know the cutting off of form, the cutting off of feeling, perception, mental formations, and consciousness?』 The Buddha said to Radha, 『Well asked, I will explain it to you. With regard to form, when sorrow, grief, pain, and suffering are all extinguished, when there is detachment, cessation, calming, and disappearance, this is called knowing the cutting off of form; with regard to feeling, perception, mental formations, and consciousness, when sorrow, grief, pain, and suffering are all extinguished, when there is detachment, cessation, calming, and disappearance, this is called knowing the cutting off of feeling, perception, mental formations, and consciousness.』 After the Buddha had spoken this discourse, the bhikkhu Radha, having heard what the Buddha had said, was delighted and practiced accordingly. (113) Thus have I heard: At one time, the Buddha was dwelling on Mount Makula, and the bhikkhu attendant was named Radha.
。
時，有眾多外道出家詣尊者羅陀所，共相問訊已，退坐一面，問尊者羅陀言：「汝何故於沙門瞿曇所出家修梵行？」
尊者羅陀答言：「我為斷苦故，於世尊所出家修梵行。」
復問：「汝為斷何等苦故，于沙門瞿曇所出家修梵行？」
羅陀答言：「為斷色苦故，於世尊所出家修梵行，斷受、想、行、識苦故，於世尊所出家修梵行。」
時，諸外道出家聞尊者羅陀所說，心不喜，從坐起，呵罵而去。
爾時，尊者羅陀知諸外道出家去已，作是念：「我向如是說，將不譭謗世尊耶？如說說耶？如法說、法次法說耶？將不為他難問詰責墮負處耶？」
爾時，尊者羅陀晡時從禪覺，往詣佛所，稽首佛足，卻住一面，以其上事具白佛言：「世尊！我向所說，得無過耶？將不譭謗世尊耶？不為他人難問詰責墮負處耶？如說說耶？如法說、法次法說耶？」
佛告羅陀：「汝成實說，不毀如來，如說說、如法說、法次法說。所以者何？羅陀！色苦，為斷彼苦故，出家修梵行；受、想、行、識苦，為斷彼苦故，出家修梵行。」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
（一一四）
如是我聞：
一時，佛住摩拘羅山，侍者比丘名曰羅陀。
時，有眾多外道出家至尊者羅陀所，共相問訊已，退坐一面，問羅陀言：「汝為何等故，于沙門瞿曇所出家修梵行？」
羅陀答言：「我為知苦故，於世尊所出家修梵行。」
時，諸外道聞羅陀所說，心不喜，從坐起，呵罵而去
現代漢語譯本：當時，有許多外道出家人來到尊者羅陀那裡，互相問候之後，退坐在一旁，問尊者羅陀說：『你為什麼要在沙門瞿曇那裡出家修行梵行呢？』 尊者羅陀回答說：『我爲了斷除痛苦，所以在世尊那裡出家修行梵行。』 他們又問：『你爲了斷除什麼樣的痛苦，在沙門瞿曇那裡出家修行梵行呢？』 羅陀回答說：『爲了斷除色（物質）的痛苦，所以在世尊那裡出家修行梵行；爲了斷除受（感受）、想（思維）、行（意志）、識（意識）的痛苦，所以在世尊那裡出家修行梵行。』 當時，那些外道出家人聽了尊者羅陀所說，心中不悅，從座位上站起來，呵斥謾罵著離開了。 那時，尊者羅陀知道那些外道出家人離開后，心想：『我剛才那樣說，會不會是在誹謗世尊呢？是如實說嗎？是如法說、符合法理的說法嗎？會不會因此被他人質問責難而處於不利的境地呢？』 那時，尊者羅陀在傍晚時分從禪定中醒來，前往佛陀那裡，向佛陀頂禮，然後退到一旁，將剛才的事情詳細地告訴佛陀說：『世尊！我剛才所說，有沒有過錯呢？會不會是在誹謗世尊呢？會不會因此被他人質問責難而處於不利的境地呢？是如實說嗎？是如法說、符合法理的說法嗎？』 佛陀告訴羅陀說：『你所說的是真實的，沒有誹謗如來，是如實說、如法說、符合法理的說法。為什麼呢？羅陀！色（物質）是苦，爲了斷除這種苦，所以出家修行梵行；受（感受）、想（思維）、行（意志）、識（意識）也是苦，爲了斷除這些苦，所以出家修行梵行。』 佛陀說完這部經后，羅陀比丘聽了佛陀所說，歡喜地接受並奉行。 （一一四） 我聽聞是這樣的： 一時，佛陀住在摩拘羅山，侍者比丘名叫羅陀。 當時，有許多外道出家人來到尊者羅陀那裡，互相問候之後，退坐在一旁，問羅陀說：『你爲了什麼原因，在沙門瞿曇那裡出家修行梵行呢？』 羅陀回答說：『我爲了瞭解痛苦，所以在世尊那裡出家修行梵行。』 當時，那些外道聽了羅陀所說，心中不悅，從座位上站起來，呵斥謾罵著離開了。
English version: At that time, many ascetics from other sects came to Venerable Radha. After exchanging greetings, they sat down to one side and asked Venerable Radha, 'Why did you go forth and practice the holy life under the ascetic Gautama?' Venerable Radha replied, 'I went forth and practice the holy life under the Blessed One in order to end suffering.' They further asked, 'For the sake of ending what kind of suffering did you go forth and practice the holy life under the ascetic Gautama?' Radha replied, 'I went forth and practice the holy life under the Blessed One in order to end the suffering of form; I went forth and practice the holy life under the Blessed One in order to end the suffering of feeling, perception, mental formations, and consciousness.' At that time, the ascetics from other sects, upon hearing what Venerable Radha said, were displeased. They rose from their seats, scolded him, and left. Then, Venerable Radha, knowing that the ascetics from other sects had left, thought to himself, 'Did I, in speaking as I did, slander the Blessed One? Did I speak truthfully? Did I speak according to the Dharma, in accordance with the Dharma? Will I not be questioned, challenged, and placed in a position of defeat by others?' Then, Venerable Radha, in the late afternoon, arose from his meditation and went to the Buddha. He bowed down at the Buddha's feet, stood to one side, and reported the matter to the Buddha in detail, saying, 'Blessed One, was there any fault in what I said? Did I slander the Blessed One? Will I not be questioned, challenged, and placed in a position of defeat by others? Did I speak truthfully? Did I speak according to the Dharma, in accordance with the Dharma?' The Buddha said to Radha, 'You spoke truthfully, you did not slander the Tathagata, you spoke truthfully, according to the Dharma, in accordance with the Dharma. Why is that? Radha, form is suffering, and it is for the sake of ending that suffering that one goes forth and practices the holy life; feeling, perception, mental formations, and consciousness are suffering, and it is for the sake of ending that suffering that one goes forth and practices the holy life.' After the Buddha had spoken this discourse, the bhikkhu Radha, having heard what the Buddha had said, rejoiced and practiced accordingly. (114) Thus have I heard: At one time, the Buddha was dwelling on Mount Makula, and the attendant bhikkhu was named Radha. At that time, many ascetics from other sects came to Venerable Radha. After exchanging greetings, they sat down to one side and asked Radha, 'For what reason did you go forth and practice the holy life under the ascetic Gautama?' Radha replied, 'I went forth and practice the holy life under the Blessed One in order to understand suffering.' At that time, the ascetics from other sects, upon hearing what Radha said, were displeased. They rose from their seats, scolded him, and left.
。
爾時，羅陀晡時從禪覺，往詣佛所，稽首佛足，退坐一面。以其上事具白佛言：「世尊！我向所說，得無譭謗世尊耶？將不令他難問詰責墮負處耶？不如說說、非如法說、非法次法說耶？」
佛告羅陀：「汝真實說，不毀如來，不令他人難問詰責墮負處也，是如說說、如法說、法次法說。所以者何？色是苦，為知彼苦故，于如來所出家修梵行；受、想、行、識是苦，為知彼苦故，于如來所出家修梵行。」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
（一一五）
如是我聞：
一時，佛住摩拘羅山。時，有侍者比丘名曰羅陀。
時，有眾多外道出家至尊者羅陀所，共相問訊已，退坐一面，問羅陀言：「汝為何等故，于沙門瞿曇所出家修梵行？」
羅陀答言：「為於色憂、悲、惱、苦盡、離欲、滅、寂、沒故，于如來所出家修梵行；為于受、想、行、識，憂、悲、惱、苦盡、離欲、滅、寂、沒故，于如來所出家修梵行。」
爾時，眾多外道出家聞是已，心不喜，從坐起，呵罵而去。
爾時，羅陀晡時從禪覺，往詣佛所，稽首禮足，退坐一面。以其上事具白佛言：「世尊！我得無謗世尊耶？不令他人來難問詰責墮負處耶？不如說說、非如法說、非法次法說耶？」
佛告羅陀：「汝真實說，不謗如來，不令他人難問詰責墮負處也，如說說、如法說、法次法說。所以者何？羅陀！色憂、悲、惱、苦，為斷彼故，于如來所出家修梵行。受、想、行、識，憂、悲、惱、苦，為斷彼故，于如來所出家修梵行
現代漢語譯本 當時，羅陀在下午從禪定中醒來，前往佛陀所在的地方，向佛陀的腳行禮，然後退到一旁坐下。他將之前發生的事情詳細地告訴佛陀，說：『世尊！我剛才所說的話，有沒有誹謗世尊呢？會不會讓別人來質問責難，使我處於不利的境地呢？是不是不如實說、不符合佛法地說、不按照佛法次第來說呢？』 佛陀告訴羅陀：『你所說的是真實的，沒有誹謗如來，也不會讓別人來質問責難，使你處於不利的境地，是如實說、符合佛法地說、按照佛法次第來說。為什麼呢？因為色是苦，爲了瞭解那個苦，所以在如來這裡出家修行梵行；受、想、行、識是苦，爲了瞭解那個苦，所以在如來這裡出家修行梵行。』 佛陀說完這部經后，羅陀比丘聽了佛陀所說，歡喜地奉行。 （一一五） 我是這樣聽說的： 一時，佛陀住在摩拘羅山。當時，有一位侍者比丘名叫羅陀。 當時，有許多外道出家人來到尊者羅陀那裡，互相問候之後，退到一旁坐下，問羅陀說：『你爲了什麼原因，在沙門瞿曇那裡出家修行梵行呢？』 羅陀回答說：『爲了對色憂愁、悲傷、煩惱、痛苦的止息、離欲、滅盡、寂靜、消失，所以在如來這裡出家修行梵行；爲了對受、想、行、識憂愁、悲傷、煩惱、痛苦的止息、離欲、滅盡、寂靜、消失，所以在如來這裡出家修行梵行。』 當時，許多外道出家人聽了這些話后，心中不悅，從座位上站起來，呵斥謾罵著離開了。 當時，羅陀在下午從禪定中醒來，前往佛陀所在的地方，向佛陀的腳行禮，然後退到一旁坐下。他將之前發生的事情詳細地告訴佛陀，說：『世尊！我有沒有誹謗世尊呢？會不會讓別人來質問責難，使我處於不利的境地呢？是不是不如實說、不符合佛法地說、不按照佛法次第來說呢？』 佛陀告訴羅陀：『你所說的是真實的，沒有誹謗如來，也不會讓別人來質問責難，使你處於不利的境地，是如實說、符合佛法地說、按照佛法次第來說。為什麼呢？羅陀！色是憂愁、悲傷、煩惱、痛苦的，爲了斷除這些，所以在如來這裡出家修行梵行。受、想、行、識是憂愁、悲傷、煩惱、痛苦的，爲了斷除這些，所以在如來這裡出家修行梵行。』
English version Then, Radha, in the afternoon, having awakened from meditation, went to where the Buddha was, bowed down at the Buddha's feet, and sat down to one side. He reported to the Buddha in detail what had happened, saying: 'Venerable Sir, what I said just now, did it not slander the Venerable One? Will it not cause others to question and challenge me, placing me in a disadvantageous position? Is it not speaking untruthfully, not in accordance with the Dharma, not in accordance with the sequence of the Dharma?' The Buddha said to Radha: 'What you said is true, it does not slander the Tathagata, nor will it cause others to question and challenge you, placing you in a disadvantageous position. It is speaking truthfully, in accordance with the Dharma, and in accordance with the sequence of the Dharma. Why is that? Because form is suffering, and to understand that suffering, one goes forth from home into the homeless life under the Tathagata to practice the holy life; feeling, perception, mental formations, and consciousness are suffering, and to understand that suffering, one goes forth from home into the homeless life under the Tathagata to practice the holy life.' After the Buddha had spoken this discourse, the bhikkhu Radha, having heard what the Buddha had said, rejoiced and practiced accordingly. (115) Thus have I heard: At one time, the Buddha was dwelling on Mount Makula. At that time, there was a bhikkhu attendant named Radha. Then, many ascetics of other sects came to the venerable Radha, and after exchanging greetings, they sat down to one side and asked Radha: 'For what reason have you gone forth from home into the homeless life under the ascetic Gotama to practice the holy life?' Radha replied: 'It is for the cessation, detachment, extinction, pacification, and disappearance of sorrow, grief, distress, and suffering regarding form that I have gone forth from home into the homeless life under the Tathagata to practice the holy life; it is for the cessation, detachment, extinction, pacification, and disappearance of sorrow, grief, distress, and suffering regarding feeling, perception, mental formations, and consciousness that I have gone forth from home into the homeless life under the Tathagata to practice the holy life.' Then, many ascetics of other sects, having heard this, were displeased, and rising from their seats, they scolded and reviled him before leaving. Then, Radha, in the afternoon, having awakened from meditation, went to where the Buddha was, bowed down at the Buddha's feet, and sat down to one side. He reported to the Buddha in detail what had happened, saying: 'Venerable Sir, have I slandered the Venerable One? Will it not cause others to question and challenge me, placing me in a disadvantageous position? Is it not speaking untruthfully, not in accordance with the Dharma, not in accordance with the sequence of the Dharma?' The Buddha said to Radha: 'What you said is true, it does not slander the Tathagata, nor will it cause others to question and challenge you, placing you in a disadvantageous position. It is speaking truthfully, in accordance with the Dharma, and in accordance with the sequence of the Dharma. Why is that? Radha, form is sorrow, grief, distress, and suffering, and to abandon these, one goes forth from home into the homeless life under the Tathagata to practice the holy life. Feeling, perception, mental formations, and consciousness are sorrow, grief, distress, and suffering, and to abandon these, one goes forth from home into the homeless life under the Tathagata to practice the holy life.'
。」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
（一一六）
如是我聞：
一時，佛住摩拘羅山。時，有侍者比丘名曰羅陀。
時，有眾多外道出家至羅陀所，共相問訊已，退坐一面，問羅陀言：「汝何故於沙門瞿曇所出家修梵行？」
羅陀答言：「於色見我、我所、我慢使繫著，彼若盡、離欲、滅、寂、沒，于受、想、行、識，見我、我所、我慢使繫著，彼若盡、離欲、滅、寂、沒故，於世尊所出家修梵行。」
諸外道出家聞是語，心不喜，從坐起，呵罵而去。
羅陀比丘晡時從禪覺，往詣佛所，稽首禮足，退坐一面。以其上事具白佛言：「世尊！我之所說，得無譭謗世尊耶？不令他人難問詰責墮負處耶？不如說說、不如法說、非法次法說耶？」
佛告羅陀：「汝真實說，不謗如來，不令他人難問詰責墮負處也，是如說說、如法說、法次法說。所以者何？於色見我、我所、我慢使繫著，彼若盡、離欲、滅、寂、沒故。受、想、行、識，見我、我所、我慢使繫著，彼若盡、離欲、滅、寂、沒故，于如來所出家修梵行。」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
（一一七）
如是我聞：
一時，佛住摩拘羅山。時，有侍者比丘名曰羅陀。
時，有眾多外道出家至羅陀所，共相問訊已，退坐一面，問羅陀言：「汝何故於沙門瞿曇所出家修梵行？」
羅陀答言：「於色有漏，障閡、熱惱、憂悲，彼若盡、離欲、滅、寂、沒
現代漢語譯本 佛陀說完這部經后，羅陀比丘聽了佛陀所說，歡喜地奉行。
（一一六）
我是這樣聽說的：
一時，佛陀住在摩拘羅山。當時，有一位侍者比丘名叫羅陀。
當時，有許多外道出家人來到羅陀那裡，互相問候之後，退坐在一旁，問羅陀說：『你為什麼在沙門瞿曇那裡出家修行梵行？』
羅陀回答說：『因為在色法中見到有『我』、『我所』、『我慢』的執著，如果這些執著能夠斷盡、離欲、滅除、寂靜、消失，在受、想、行、識中，見到有『我』、『我所』、『我慢』的執著，如果這些執著能夠斷盡、離欲、滅除、寂靜、消失，所以我才在世尊那裡出家修行梵行。』
那些外道出家人聽了這話，心中不高興，從座位上站起來，呵斥謾罵著離開了。
羅陀比丘在傍晚時分從禪定中醒來，前往佛陀那裡，頂禮佛足，退坐在一旁。把剛才的事情詳細地告訴佛陀說：『世尊！我所說的話，有沒有誹謗世尊呢？有沒有讓別人難以質問責難而陷入困境呢？有沒有不如實說、不如法說、不符合佛法次第地說呢？』
佛陀告訴羅陀說：『你所說的是真實的，沒有誹謗如來，也沒有讓別人難以質問責難而陷入困境，是如實說、如法說、符合佛法次第地說。為什麼呢？因為在色法中見到有『我』、『我所』、『我慢』的執著，如果這些執著能夠斷盡、離欲、滅除、寂靜、消失。在受、想、行、識中，見到有『我』、『我所』、『我慢』的執著，如果這些執著能夠斷盡、離欲、滅除、寂靜、消失，所以才在如來這裡出家修行梵行。』
佛陀說完這部經后，羅陀比丘聽了佛陀所說，歡喜地奉行。
（一一七）
我是這樣聽說的：
一時，佛陀住在摩拘羅山。當時，有一位侍者比丘名叫羅陀。
當時，有許多外道出家人來到羅陀那裡，互相問候之後，退坐在一旁，問羅陀說：『你為什麼在沙門瞿曇那裡出家修行梵行？』
羅陀回答說：『因為在色法中有漏，有障礙、熱惱、憂愁、悲傷，如果這些能夠斷盡、離欲、滅除、寂靜、消失
English version After the Buddha finished speaking this sutra, the bhikkhu Radha, having heard what the Buddha said, joyfully practiced it.
(116)
Thus have I heard:
At one time, the Buddha was dwelling on Mount Makula. At that time, there was an attendant bhikkhu named Radha.
Then, many ascetics of other sects came to Radha, and after exchanging greetings, they sat down to one side and asked Radha, 'Why have you gone forth from home into homelessness under the ascetic Gotama to practice the holy life?'
Radha replied, 'Because in form, the attachment to 'I,' 'mine,' and the conceit of 'I am' is seen; if that is exhausted, dispassionate, ceased, calmed, and extinguished, and in feeling, perception, volitional formations, and consciousness, the attachment to 'I,' 'mine,' and the conceit of 'I am' is seen; if that is exhausted, dispassionate, ceased, calmed, and extinguished, therefore I have gone forth from home into homelessness under the Blessed One to practice the holy life.'
The ascetics of other sects, having heard these words, were displeased, and rising from their seats, they scolded and reviled him and left.
The bhikkhu Radha, in the late afternoon, having awakened from meditation, went to the Buddha, bowed down at his feet, and sat down to one side. He then told the Buddha in detail what had happened, saying, 'Venerable Sir, is what I said not a slander of the Blessed One? Does it not cause others to question and challenge me, leading to a position of defeat? Is it not an untrue statement, an unrighteous statement, or a statement not in accordance with the Dharma?'
The Buddha said to Radha, 'What you said is true, it is not a slander of the Tathagata, nor does it cause others to question and challenge you, leading to a position of defeat. It is a true statement, a righteous statement, and a statement in accordance with the Dharma. Why is that? Because in form, the attachment to 'I,' 'mine,' and the conceit of 'I am' is seen; if that is exhausted, dispassionate, ceased, calmed, and extinguished. In feeling, perception, volitional formations, and consciousness, the attachment to 'I,' 'mine,' and the conceit of 'I am' is seen; if that is exhausted, dispassionate, ceased, calmed, and extinguished, therefore you have gone forth from home into homelessness under the Tathagata to practice the holy life.'
After the Buddha finished speaking this sutra, the bhikkhu Radha, having heard what the Buddha said, joyfully practiced it.
(117)
Thus have I heard:
At one time, the Buddha was dwelling on Mount Makula. At that time, there was an attendant bhikkhu named Radha.
Then, many ascetics of other sects came to Radha, and after exchanging greetings, they sat down to one side and asked Radha, 'Why have you gone forth from home into homelessness under the ascetic Gotama to practice the holy life?'
Radha replied, 'Because in form, there are defilements, hindrances, torments, sorrow, and grief; if these are exhausted, dispassionate, ceased, calmed, and extinguished
。受、想、行、識有漏，障閡、熱惱、憂悲，彼若盡、離欲、滅、寂、沒故，于如來所出家修梵行。」
時，眾多外道出家聞是已，心不喜，從坐起，呵罵而去。
爾時，羅陀晡時從禪覺，往詣佛所，稽首佛足，退坐一面。以其上事具白佛言：「世尊！我之所說，將無謗世尊耶？不令他人難問詰責墮負處耶？不如說說、不如法說、非法次法說耶？」
佛告羅陀：「汝真實說，不謗如來。所以者何？色有漏，有障閡、熱惱、憂悲，彼若盡、離欲、滅、寂、沒。受、想、行、識有漏，障閡、熱惱、憂悲，彼若盡、離欲、滅、寂、沒故，于如來所出家修梵行。」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
（一一八）
如是我聞：
一時，佛住摩拘羅山。時，有侍者比丘名曰羅陀。
時，有外道出家至羅陀所，共相問訊已，退坐一面，問羅陀言：「汝何故於沙門瞿曇所出家修梵行？」
羅陀答言：「於色貪、恚、癡，彼若盡、離欲、滅、寂、沒；于受、想、行、識，貪、恚、癡，彼若盡、離欲、滅、寂、沒，于如來所出家修梵行。」
諸外道聞是語已，心不喜，從坐起，呵責而去。
羅陀比丘晡時從禪覺，往詣佛所，稽首佛足，退坐一面。以其上事具白佛言：「世尊！我之所說，將無謗世尊耶？不令他人難問詰責墮負處耶？不如說說、不如法說、非法次法說耶？」
佛告羅陀：「汝真實說，不謗如來，不令他人難問詰責墮負處也，如說說、如法說、法次法說
現代漢語譯本：『受』、『想』、『行』、『識』這四種存在都是有缺陷的，它們會帶來障礙、煩惱、憂愁和悲傷。如果這些都能夠被徹底消除、擺脫慾望、寂滅、平靜和消失，那麼就可以在如來這裡出家修行清凈的梵行。 當時，許多外道出家人聽到這些話后，心中不悅，從座位上站起來，責罵著離開了。 這時，羅陀在傍晚時分從禪定中醒來，前往佛陀所在的地方，向佛陀的腳行禮，然後退到一旁坐下。他把之前發生的事情詳細地告訴佛陀說：『世尊！我剛才所說的話，會不會是在誹謗世尊呢？會不會讓別人難以質問、責難，使我處於不利的境地呢？會不會是不如實說、不如法說、不符合佛法的次第來說呢？』 佛陀告訴羅陀：『你所說的是真實的，沒有誹謗如來。為什麼呢？因為色是有缺陷的，它會帶來障礙、煩惱、憂愁和悲傷。如果這些都能夠被徹底消除、擺脫慾望、寂滅、平靜和消失。受、想、行、識也是有缺陷的，它們會帶來障礙、煩惱、憂愁和悲傷。如果這些都能夠被徹底消除、擺脫慾望、寂滅、平靜和消失，那麼就可以在如來這裡出家修行清凈的梵行。』 佛陀說完這部經后，羅陀比丘聽了佛陀的教誨，歡喜地接受並遵照實行。 （一一八） 我聽到的是這樣的： 有一次，佛陀住在摩拘羅山。當時，有一位名叫羅陀的侍者比丘。 當時，有一些外道出家人來到羅陀所在的地方，互相問候之後，退到一旁坐下，問羅陀說：『你為什麼要在沙門瞿曇這裡出家修行清凈的梵行呢？』 羅陀回答說：『因為對於色（物質）的貪婪、嗔恨和愚癡，如果這些能夠被徹底消除、擺脫慾望、寂滅和消失；對於受、想、行、識的貪婪、嗔恨和愚癡，如果這些能夠被徹底消除、擺脫慾望、寂滅和消失，所以才在如來這裡出家修行清凈的梵行。』 那些外道聽到這些話后，心中不悅，從座位上站起來，責罵著離開了。 羅陀比丘在傍晚時分從禪定中醒來，前往佛陀所在的地方，向佛陀的腳行禮，然後退到一旁坐下。他把之前發生的事情詳細地告訴佛陀說：『世尊！我剛才所說的話，會不會是在誹謗世尊呢？會不會讓別人難以質問、責難，使我處於不利的境地呢？會不會是不如實說、不如法說、不符合佛法的次第來說呢？』 佛陀告訴羅陀：『你所說的是真實的，沒有誹謗如來，也不會讓別人難以質問、責難，使你處於不利的境地。你所說的是如實說、如法說、符合佛法的次第來說的。』
English version: 'Feeling, perception, mental formations, and consciousness are defiled, causing obstruction, distress, sorrow, and grief. If these are completely eliminated, detached from desire, extinguished, pacified, and ceased, then one can leave home and practice the pure life under the Tathagata.' At that time, many non-Buddhist ascetics, upon hearing this, were displeased and rose from their seats, scolding and leaving. Then, Radha, in the late afternoon, awoke from meditation and went to the Buddha, bowed at his feet, and sat down to one side. He recounted the previous events to the Buddha, saying, 'Venerable Sir, what I said, will it not be a slander against the Venerable One? Will it not cause others to question and challenge me, placing me in a disadvantageous position? Is it not speaking untruthfully, not in accordance with the Dharma, or not in the proper order of the Dharma?' The Buddha said to Radha, 'What you said is true, and it is not a slander against the Tathagata. Why is that? Because form is defiled, causing obstruction, distress, sorrow, and grief. If these are completely eliminated, detached from desire, extinguished, pacified, and ceased. Feeling, perception, mental formations, and consciousness are also defiled, causing obstruction, distress, sorrow, and grief. If these are completely eliminated, detached from desire, extinguished, pacified, and ceased, then one can leave home and practice the pure life under the Tathagata.' After the Buddha had spoken this discourse, the bhikkhu Radha, having heard what the Buddha had said, rejoiced and practiced accordingly. (118) Thus have I heard: At one time, the Buddha was dwelling on Mount Makula. At that time, there was an attendant bhikkhu named Radha. Then, some non-Buddhist ascetics came to where Radha was, exchanged greetings, and sat down to one side. They asked Radha, 'Why have you left home and practice the pure life under the ascetic Gotama?' Radha replied, 'Because of greed, hatred, and delusion regarding form, if these are completely eliminated, detached from desire, extinguished, pacified, and ceased; and because of greed, hatred, and delusion regarding feeling, perception, mental formations, and consciousness, if these are completely eliminated, detached from desire, extinguished, pacified, and ceased, therefore I have left home and practice the pure life under the Tathagata.' Upon hearing these words, the non-Buddhists were displeased and rose from their seats, scolding and leaving. The bhikkhu Radha, in the late afternoon, awoke from meditation and went to the Buddha, bowed at his feet, and sat down to one side. He recounted the previous events to the Buddha, saying, 'Venerable Sir, what I said, will it not be a slander against the Venerable One? Will it not cause others to question and challenge me, placing me in a disadvantageous position? Is it not speaking untruthfully, not in accordance with the Dharma, or not in the proper order of the Dharma?' The Buddha said to Radha, 'What you said is true, and it is not a slander against the Tathagata, nor will it cause others to question and challenge you, placing you in a disadvantageous position. What you said is truthful, in accordance with the Dharma, and in the proper order of the Dharma.'
。所以者何？於色貪、恚、癡，彼若盡、離欲、滅、寂、沒；于受、想、行、識，貪、恚、癡，彼若盡、離欲、滅、寂、沒故，于如來所出家修梵行。」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
（一一九）
如是我聞：
一時，佛住摩拘羅山。時，有侍者比丘名曰羅陀。
時，有眾多外道出家至羅陀所，共相問訊已，退坐一面，問羅陀言：「汝何故於沙門瞿曇所出家修梵行？」
羅陀答言：「於色欲、愛、喜，彼若盡、離欲、滅、寂、沒；于受、想、行、識，欲、愛、喜，彼若盡、離欲、滅、寂、沒故，于如來所出家修梵行。」
時，諸外道聞是語已，心不喜，從坐起，呵罵而去。
羅陀比丘晡時從禪覺，詣佛所，稽首佛足，退坐一面。以其上說具白佛言：「世尊！我之所說，不謗如來耶？不令他人難問詰責墮負處耶？不如說說、不如法說、非法次法說耶？」
佛告羅陀：「汝真實說，不謗如來，不令他人難問呵嘖墮負處也，如說說、如法說、如法次法說。所以者何？於色欲、愛、喜，彼若盡、離欲、滅、寂、沒；于受、想、行、識，欲、愛、喜，彼若盡、離欲、滅、寂、沒故，于如來所出家修梵行。」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
（一二〇）
如是我聞：
一時，佛住摩拘羅山。時，有侍者比丘名曰羅陀
現代漢語譯本：這是什麼原因呢？因為對於色（物質現象）的貪婪、嗔恨、愚癡，如果它們完全消失、脫離慾望、滅盡、寂靜、消沒；對於感受、思想、行為、意識的貪婪、嗔恨、愚癡，如果它們完全消失、脫離慾望、滅盡、寂靜、消沒，因此才在如來這裡出家修行清凈的行為。 佛陀說完這部經后，羅陀比丘聽了佛陀的教誨，歡喜地奉行。 （一一九） 我是這樣聽說的： 一時，佛陀住在摩拘羅山。當時，有一位侍者比丘名叫羅陀。 當時，有許多外道出家人來到羅陀那裡，互相問候之後，退坐在一旁，問羅陀說：『你為什麼在沙門瞿曇那裡出家修行清凈的行為呢？』 羅陀回答說：『因為對於、愛、喜，如果它們完全消失、脫離慾望、滅盡、寂靜、消沒；對於感受、思想、行為、意識的慾望、愛、喜，如果它們完全消失、脫離慾望、滅盡、寂靜、消沒，因此才在如來這裡出家修行清凈的行為。』 當時，那些外道聽了這話后，心中不悅，從座位上站起來，呵斥謾罵著離開了。 羅陀比丘在傍晚時分從禪定中醒來，來到佛陀那裡，頂禮佛足，退坐在一旁。把他上面所說的話全部告訴佛陀說：『世尊！我所說的話，沒有誹謗如來吧？沒有讓別人難以質問責難而處於下風吧？沒有不如實說、不如法說、不符合法理次序地說吧？』 佛陀告訴羅陀說：『你所說的是真實的，沒有誹謗如來，沒有讓別人難以質問責難而處於下風，是如實說、如法說、符合法理次序地說。這是什麼原因呢？因為對於、愛、喜，如果它們完全消失、脫離慾望、滅盡、寂靜、消沒；對於感受、思想、行為、意識的慾望、愛、喜，如果它們完全消失、脫離慾望、滅盡、寂靜、消沒，因此才在如來這裡出家修行清凈的行為。』 佛陀說完這部經后，羅陀比丘聽了佛陀的教誨，歡喜地奉行。 （一二〇） 我是這樣聽說的： 一時，佛陀住在摩拘羅山。當時，有一位侍者比丘名叫羅陀。
English version: What is the reason for this? It is because with regard to form (material phenomena), greed, hatred, and delusion, if they are completely extinguished, detached from desire, ceased, pacified, and annihilated; with regard to feeling, perception, mental formations, and consciousness, greed, hatred, and delusion, if they are completely extinguished, detached from desire, ceased, pacified, and annihilated, therefore one goes forth from home into homelessness under the Tathagata to practice the holy life. Having spoken this discourse, the bhikkhu Radha was delighted and practiced the teachings of the Buddha. (119) Thus have I heard: At one time, the Buddha was dwelling on Mount Makula. At that time, there was a bhikkhu attendant named Radha. Then, many ascetics of other sects came to Radha, and after exchanging greetings, they sat down to one side and asked Radha, 'Why have you gone forth from home into homelessness under the ascetic Gotama to practice the holy life?' Radha replied, 'It is because with regard to , craving, and delight, if they are completely extinguished, detached from desire, ceased, pacified, and annihilated; with regard to feeling, perception, mental formations, and consciousness, desire, craving, and delight, if they are completely extinguished, detached from desire, ceased, pacified, and annihilated, therefore one goes forth from home into homelessness under the Tathagata to practice the holy life.' Then, those ascetics of other sects, upon hearing these words, were displeased, and rising from their seats, they scolded and reviled him and departed. Bhikkhu Radha, in the late afternoon, having arisen from meditation, went to the Buddha, bowed down at his feet, and sat down to one side. He then told the Buddha everything he had said earlier, saying, 'Venerable Sir, what I said, did it not slander the Tathagata? Did it not cause others to question and criticize me and put me in a disadvantageous position? Did it not speak untruthfully, unlawfully, and not in accordance with the order of the Dharma?' The Buddha said to Radha, 'What you said is true, it does not slander the Tathagata, it does not cause others to question and criticize you and put you in a disadvantageous position, it speaks truthfully, lawfully, and in accordance with the order of the Dharma. What is the reason for this? It is because with regard to , craving, and delight, if they are completely extinguished, detached from desire, ceased, pacified, and annihilated; with regard to feeling, perception, mental formations, and consciousness, desire, craving, and delight, if they are completely extinguished, detached from desire, ceased, pacified, and annihilated, therefore one goes forth from home into homelessness under the Tathagata to practice the holy life.' Having spoken this discourse, the bhikkhu Radha was delighted and practiced the teachings of the Buddha. (120) Thus have I heard: At one time, the Buddha was dwelling on Mount Makula. At that time, there was a bhikkhu attendant named Radha.
。
爾時，世尊告羅陀言：「諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切當觀皆是魔所作；諸所有受、想、行、識，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切當觀皆是魔所作。」
佛告羅陀：「色為常耶？為無常耶？」
答曰：「無常。世尊！」
復問：「若無常者，是苦耶？」
答曰：「是苦。世尊！」
「受、想、行、識亦復如是。」復問：「羅陀！若無常、苦者，是變易法，多聞聖弟子寧于中見色是我、異我、相在不？」
答曰：「不也，世尊！」
佛告羅陀：「若多聞聖弟子於此五受陰不見是我、是我所故，于諸世間都無所取，無所取故無所著，無所著故自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
（一二一）
如是我聞：
一時，佛住摩拘羅山。時，有侍者比丘名曰羅陀。
爾時，世尊告羅陀比丘言：「諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切皆是死法；所有受、想、行、識，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切皆是死法。」
佛告羅陀：「色為常耶？為無常耶？」
答曰：「無常。世尊！」
復問：「若無常者，是苦耶？」
答曰：「是苦
現代漢語譯本： 當時，世尊告訴羅陀說：『所有色，無論是過去的、未來的、還是現在的，無論是內在的、還是外在的，無論是粗糙的、還是細微的，無論是美好的、還是醜陋的，無論是遙遠的、還是臨近的，這一切都應當看作是魔所製造的；所有感受、思想、行為、意識，無論是過去的、未來的、還是現在的，無論是內在的、還是外在的，無論是粗糙的、還是細微的，無論是美好的、還是醜陋的，無論是遙遠的、還是臨近的，這一切都應當看作是魔所製造的。』 佛陀告訴羅陀：『色是常住的嗎？還是無常的呢？』 羅陀回答說：『是無常的，世尊！』 佛陀又問：『如果它是無常的，那麼它是苦的嗎？』 羅陀回答說：『是苦的，世尊！』 『感受、思想、行為、意識也是如此。』佛陀又問：『羅陀，如果它是無常的、苦的，是變易的，那麼博學多聞的聖弟子會認為色是我、異於我、或存在於我之中嗎？』 羅陀回答說：『不會的，世尊！』 佛陀告訴羅陀：『如果博學多聞的聖弟子不認為這五蘊是我、或屬於我，那麼對於世間的一切就不會有所執取，沒有執取就不會有貪戀，沒有貪戀就會自覺證得涅槃：『我的生死已經終結，清凈的修行已經建立，該做的已經完成，自己知道不再有來世。』』 佛陀說完這部經后，羅陀比丘聽了佛陀的教誨，歡喜地奉行。 （一二一） 如是我聞： 一時，佛陀住在摩拘羅山。當時，有一位侍者比丘名叫羅陀。 當時，世尊告訴羅陀比丘說：『所有色，無論是過去的、未來的、還是現在的，無論是內在的、還是外在的，無論是粗糙的、還是細微的，無論是美好的、還是醜陋的，無論是遙遠的、還是臨近的，這一切都是會消亡的；所有感受、思想、行為、意識，無論是過去的、未來的、還是現在的，無論是內在的、還是外在的，無論是粗糙的、還是細微的，無論是美好的、還是醜陋的，無論是遙遠的、還是臨近的，這一切都是會消亡的。』 佛陀告訴羅陀：『色是常住的嗎？還是無常的呢？』 羅陀回答說：『是無常的，世尊！』 佛陀又問：『如果它是無常的，那麼它是苦的嗎？』 羅陀回答說：『是苦的，世尊！』
English version: At that time, the World Honored One said to Radha, 'All forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of them should be seen as made by Mara; all feelings, thoughts, actions, and consciousness, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of them should be seen as made by Mara.' The Buddha said to Radha, 'Is form permanent or impermanent?' Radha replied, 'Impermanent, O Lord!' He asked again, 'If it is impermanent, is it suffering?' Radha replied, 'It is suffering, O Lord!' 'Feelings, thoughts, actions, and consciousness are also the same.' He asked again, 'Radha, if it is impermanent, suffering, and subject to change, would a well-learned noble disciple see form as 'I', 'different from I', or 'existing in I'?' Radha replied, 'No, O Lord!' The Buddha said to Radha, 'If a well-learned noble disciple does not see these five aggregates as 'I' or 'belonging to me', then he will not be attached to anything in the world. Without attachment, there will be no clinging. Without clinging, he will realize Nirvana: 'My birth is exhausted, the holy life is established, what had to be done is done, and I know that there will be no further existence.' After the Buddha finished speaking this sutra, the monk Radha, having heard the Buddha's teachings, joyfully practiced them. (121) Thus have I heard: At one time, the Buddha was staying on Mount Makula. At that time, there was an attendant monk named Radha. At that time, the World Honored One said to the monk Radha, 'All forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of them are subject to death; all feelings, thoughts, actions, and consciousness, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of them are subject to death.' The Buddha said to Radha, 'Is form permanent or impermanent?' Radha replied, 'Impermanent, O Lord!' He asked again, 'If it is impermanent, is it suffering?' Radha replied, 'It is suffering, O Lord!'
。世尊！」
「受、想、行、識，為常、為無常耶？」
答曰：「無常。世尊！」
復問：「若無常者，是苦耶？」
答曰：「是苦。世尊！」
復問：「若無常、苦者，是變易法，多聞聖弟子寧于中見是我、異我、相在不？」
答曰：「不也，世尊！」
佛告羅陀：「若多聞聖弟子於此五受陰如實觀察非我、非我所者，于諸世間都無所取，無所取者無所著，無所著故自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
（一二二）
如是我聞：
一時，佛住摩拘羅山。
時，有侍者比丘名曰羅陀，白佛言：「世尊！所謂眾生者，云何名為眾生？」
佛告羅陀：「於色染著纏綿，名曰眾生；于受、想、行、識染著纏綿，名曰眾生。」
佛告羅陀：「我說於色境界當散壞消滅，于受、想、行、識境界當散壞消滅，斷除愛慾，愛盡則苦盡，苦盡者我說作苦邊。譬如聚落中諸小男小女嬉戲，聚土作城郭宅舍，心愛樂著，愛未盡、欲未盡、念未盡、渴未盡，心常愛樂、守護，言：『我城郭，我舍宅。』若於彼土聚愛盡、欲盡、念盡、渴盡，則以手撥足蹴，令其消散。如是，羅陀！於色散壞消滅愛盡，愛盡故苦盡，苦盡故我說作苦邊。」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
（一二三）
如是我聞：
一時，佛住摩拘羅山
「世尊！」 「受、想、行、識，是常住的還是無常的呢？」 回答說：「是無常的，世尊！」 又問：「如果無常，是苦嗎？」 回答說：「是苦，世尊！」 又問：「如果無常、是苦，是會變化的，那麼博學多聞的聖弟子會認為其中有『我』、『異於我』、『存在於我之中』嗎？」 回答說：「不會的，世尊！」 佛告訴羅陀：「如果博學多聞的聖弟子能如實觀察這五種受陰，認為它們不是『我』，也不是『我所擁有』的，那麼對於世間的一切就不會執取，不執取就不會有執著，沒有執著就能自覺涅槃：『我的生死已經結束，清凈的修行已經建立，該做的已經做完，自己知道不會再有來生。』 佛說完這部經，羅陀比丘聽了佛的教誨，歡喜地奉行。 （一二二） 我是這樣聽說的： 一時，佛住在摩拘羅山。 當時，有一位侍者比丘名叫羅陀，他問佛說：「世尊！所謂的眾生，是怎樣被稱為眾生的呢？」 佛告訴羅陀：「對於色法產生染著和纏綿，就叫做眾生；對於受、想、行、識產生染著和纏綿，就叫做眾生。」 佛告訴羅陀：「我說對於色法的境界應當散壞消滅，對於受、想、行、識的境界應當散壞消滅，斷除愛慾，愛慾斷盡則痛苦斷盡，痛苦斷盡我就說達到了苦的邊際。譬如村落中的小男孩小女孩玩耍，堆土做成城郭房屋，心中喜愛執著，愛慾沒有斷盡、念頭沒有斷盡、渴求沒有斷盡，心中常常喜愛、守護，說：『這是我的城郭，這是我的房屋。』如果對於那些土堆的愛慾斷盡、念頭斷盡、渴求斷盡，就會用手撥開或用腳踢散，讓它們消散。羅陀，就像這樣，對於色法的散壞消滅，愛慾斷盡，愛慾斷盡所以痛苦斷盡，痛苦斷盡所以我說達到了苦的邊際。」 佛說完這部經，羅陀比丘聽了佛的教誨，歡喜地奉行。 （一二三） 我是這樣聽說的： 一時，佛住在摩拘羅山。
'Venerable Sir!' 'Are feeling, perception, mental formations, and consciousness permanent or impermanent?' He replied, 'Impermanent, Venerable Sir!' He asked again, 'If they are impermanent, are they suffering?' He replied, 'They are suffering, Venerable Sir!' He asked again, 'If they are impermanent and suffering, and subject to change, would a well-taught noble disciple consider them to be 'I,' 'mine,' or 'my self?' He replied, 'No, Venerable Sir!' The Buddha told Radha, 'If a well-taught noble disciple truly observes these five aggregates of clinging as not 'I' or 'mine,' then they will not grasp at anything in the world. Not grasping, they are not attached. Not being attached, they realize Nirvana: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' After the Buddha spoke this discourse, the bhikkhu Radha, delighted by the Buddha's words, practiced accordingly. (122) Thus have I heard: At one time, the Buddha was staying at Mount Makula. Then, a bhikkhu named Radha, who was attending on the Buddha, said to him, 'Venerable Sir, what is meant by the term 'being'?' The Buddha told Radha, 'Attachment and clinging to form is called a being; attachment and clinging to feeling, perception, mental formations, and consciousness is called a being.' The Buddha told Radha, 'I say that the realm of form should be broken up and destroyed, and the realm of feeling, perception, mental formations, and consciousness should be broken up and destroyed. When craving is eliminated, suffering is eliminated. When suffering is eliminated, I say that the end of suffering is reached. It is like when young boys and girls in a village play, piling up earth to make cities and houses, and they love and cling to them. As long as their love, desire, thoughts, and thirst are not eliminated, they constantly love and protect them, saying, 'This is my city, this is my house.' But when their love, desire, thoughts, and thirst for those piles of earth are eliminated, they will scatter them with their hands or kick them away. In the same way, Radha, when love for the breaking up and destruction of form is eliminated, suffering is eliminated because love is eliminated, and when suffering is eliminated, I say that the end of suffering is reached.' After the Buddha spoke this discourse, the bhikkhu Radha, delighted by the Buddha's words, practiced accordingly. (123) Thus have I heard: At one time, the Buddha was staying at Mount Makula.
。
時，有侍者比丘名曰羅陀，往詣佛所，稽首禮足，退坐一面，白佛言：「善哉！世尊！為我略說法要，我聞法已，我當獨一靜處，專心思惟，不放逸住：『所以族姓子剃除鬚髮，身著染衣，正信非家，出家學道，增加精進，修諸梵行，見法自知作證：「我生已盡，梵行已立，所作已作，自知不受後有。」』」
爾時，世尊告羅陀曰：「善哉！羅陀！能于佛前問如是義。諦聽，善思，當爲汝說。羅陀！當知有身、有身集、有身滅、有身滅道跡。何等為有身？謂五受陰——色受陰，受、想、行、識受陰。云何有身集？謂當來有愛，貪、喜俱，于彼彼愛樂，是名有身集。云何有身滅？謂當有愛，喜、貪俱，彼彼愛樂無餘斷、舍、吐、盡、離欲、寂、沒，是名有身盡。云何有身滅道跡？謂八正道——正見、正志、正語、正業、正命、正方便、正念、正定，是名有身滅道跡。有身當知，有身集當斷，有身滅當證，有身滅道跡當修。羅陀！若多聞聖弟子于有身若知、若斷，有身集若知、若斷，有身滅若知、若證，有身滅道跡若知、若修已，羅陀！名斷愛、離愛、轉結，止慢無間等，究竟苦邊。」
羅陀比丘聞佛所說，歡喜奉行。從坐起，作禮而去。世尊如是教授已，羅陀比丘獨一靜處，專精思惟。所以善男子剃除鬚髮，著染色衣，正信非家，出家學道，增益精進，修諸梵行，見法自知作證：「我生已盡，梵行已立，所作已作，自知不受後有。」成阿羅漢，心善解脫。
佛說此經已，羅陀比丘聞佛所說，歡喜奉行
現代漢語譯本：當時，有一位名叫羅陀的侍者比丘，來到佛陀的住所，向佛陀頂禮，然後退坐在一旁，對佛陀說：『世尊，太好了！請您為我簡略地講說佛法的要義，我聽聞佛法后，將獨自一人在安靜的地方，專心思考，不懈怠地修行，以達到這樣的境界：『我作為族姓子弟，剃除鬚髮，身穿染色的袈裟，以堅定的信仰離開家庭，出家修道，更加精進，修習各種清凈的行為，親身證悟佛法，並確信：『我的生死輪迴已經結束，清凈的修行已經完成，該做的已經做完，我確知自己不會再有來世。』 這時，世尊告訴羅陀說：『很好，羅陀！你能在佛前詢問這樣的道理。仔細聽，好好思考，我將為你解說。羅陀！你要知道有身、有身集、有身滅、有身滅之道。什麼是有身呢？就是五種受陰——色受陰、受、想、行、識受陰。什麼是有身集呢？就是未來的愛慾，伴隨著貪婪和喜悅，對各種事物產生愛戀，這就是有身集。什麼是有身滅呢？就是未來的愛慾，伴隨著喜悅和貪婪，對各種事物的愛戀完全斷除、捨棄、吐出、滅盡、離欲、寂靜、消沒，這就是有身滅。什麼是有身滅之道呢？就是八正道——正見、正志、正語、正業、正命、正方便、正念、正定，這就是有身滅之道。有身應當瞭解，有身集應當斷除，有身滅應當證悟，有身滅之道應當修習。羅陀！如果多聞的聖弟子對於有身能夠了解、能夠斷除，對於有身集能夠了解、能夠斷除，對於有身滅能夠了解、能夠證悟，對於有身滅之道能夠了解、能夠修習，羅陀！這就叫做斷除了愛慾，脫離了愛慾，轉變了束縛，止息了傲慢，達到了究竟的苦的盡頭。』 羅陀比丘聽聞佛陀的教誨，歡喜地接受並實行。他從座位上起身，向佛陀頂禮后離去。世尊這樣教導之後，羅陀比丘獨自一人在安靜的地方，專心精進地思考。他達到了善男子剃除鬚髮，身穿染色袈裟，以堅定的信仰離開家庭，出家修道，更加精進，修習各種清凈的行為，親身證悟佛法，並確信：『我的生死輪迴已經結束，清凈的修行已經完成，該做的已經做完，我確知自己不會再有來世。』的境界，最終成為阿羅漢，心得到徹底的解脫。 佛陀說完這部經后，羅陀比丘聽聞佛陀的教誨，歡喜地接受並實行。
English version: At that time, there was an attendant monk named Radha, who went to the Buddha's place, bowed his head to the ground at the Buddha's feet, and then sat down to one side. He said to the Buddha, 'Excellent, World Honored One! Please briefly explain the essence of the Dharma for me. After hearing the Dharma, I will dwell alone in a quiet place, focusing my mind and practicing diligently, without negligence, so that I may achieve the state where, as a son of a good family, I have shaved my head and beard, donned the dyed robes, left my home with firm faith, and entered the monastic life to cultivate the Way, increasing my diligence, practicing all pure conduct, personally realizing the Dharma, and confirming: 『My cycle of birth and death is finished, my pure practice is completed, what needed to be done is done, and I know that I will not have another life.』' Then, the World Honored One said to Radha, 'Excellent, Radha! You are able to ask about such a meaning before the Buddha. Listen carefully, think well, and I will explain it to you. Radha! You should know that there is a body, the arising of the body, the cessation of the body, and the path leading to the cessation of the body. What is the body? It is the five aggregates of clinging—the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and the aggregate of consciousness. What is the arising of the body? It is future craving, accompanied by greed and joy, the love and attachment to various things; this is the arising of the body. What is the cessation of the body? It is the future craving, accompanied by joy and greed, the love and attachment to various things being completely cut off, abandoned, relinquished, extinguished, detached, pacified, and ceased; this is the cessation of the body. What is the path leading to the cessation of the body? It is the Noble Eightfold Path—right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration; this is the path leading to the cessation of the body. The body should be understood, the arising of the body should be abandoned, the cessation of the body should be realized, and the path leading to the cessation of the body should be cultivated. Radha! If a well-learned noble disciple understands and abandons the body, understands and abandons the arising of the body, understands and realizes the cessation of the body, and understands and cultivates the path leading to the cessation of the body, Radha! This is called the cutting off of craving, the detachment from craving, the transformation of fetters, the cessation of pride, and the attainment of the ultimate end of suffering.』 Monk Radha, having heard the Buddha's teachings, joyfully accepted and practiced them. He rose from his seat, bowed to the Buddha, and departed. After the World Honored One had taught in this way, Monk Radha dwelt alone in a quiet place, focusing his mind and practicing diligently. He achieved the state where, as a son of a good family, he had shaved his head and beard, donned the dyed robes, left his home with firm faith, and entered the monastic life to cultivate the Way, increasing his diligence, practicing all pure conduct, personally realizing the Dharma, and confirming: 『My cycle of birth and death is finished, my pure practice is completed, what needed to be done is done, and I know that I will not have another life.』 He finally became an Arhat, his mind completely liberated. After the Buddha had spoken this sutra, Monk Radha, having heard the Buddha's teachings, joyfully accepted and practiced them.
。
（一二四）
如是我聞：
一時，佛住摩拘羅山。時，有侍者比丘名曰羅陀。
爾時，世尊告羅陀比丘言：「諸比丘！有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切當觀皆是魔。受、想、行、識，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切當觀皆是魔。羅陀！于意云何？色為常耶？為無常耶？」
答曰：「無常。世尊！」
「若無常者，是苦耶？」
答曰：「是苦。世尊！
「若無常、苦者，是變易法，多聞聖弟子寧于中見我不？」
答曰：「不也，世尊！」
「受、想、行、識亦復如是。是故，羅陀！多聞聖弟子於色生厭，于受、想、行、識生厭，厭故不樂，不樂故解脫，解脫知見：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
（一二五）
如是我聞：
一時，佛住摩拘羅山。時，有侍者比丘名曰羅陀。
爾時，世尊告羅陀比丘言：「諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切皆是魔所作。受、想、行、識亦復如是。」
佛告羅陀：「于意云何？色是常耶？為非常耶？」
答曰：「無常。世尊！」
復問：「若無常者，是苦耶？」
答曰：「是苦
現代漢語譯本 （一二四） 我是這樣聽說的： 一時，佛陀住在摩拘羅山。當時，有一位名叫羅陀的侍者比丘。 那時，世尊告訴羅陀比丘說：『諸位比丘！所有色，無論是過去的、未來的、現在的，內在的、外在的，粗糙的、細微的，美好的、醜陋的，遙遠的、近處的，都應當觀察它們都是魔。受、想、行、識，無論是過去的、未來的、現在的，內在的、外在的，粗糙的、細微的，美好的、醜陋的，遙遠的、近處的，都應當觀察它們都是魔。羅陀！你認為如何？色是常住的嗎？還是無常的呢？』 羅陀回答說：『是無常的，世尊！』 『如果無常，那是苦嗎？』 羅陀回答說：『是苦，世尊！』 『如果無常、是苦，是變易之法，多聞的聖弟子會從中見到『我』嗎？』 羅陀回答說：『不會的，世尊！』 『受、想、行、識也是如此。因此，羅陀！多聞的聖弟子會對色生起厭惡，對受、想、行、識生起厭惡，因為厭惡而不貪戀，因為不貪戀而解脫，解脫後生起知見：『我的生死已盡，清凈的修行已經建立，該做的已經做完，自己知道不再有後世的生命。』 佛陀說完這部經，羅陀比丘聽了佛陀所說，歡喜地奉行。 （一二五） 我是這樣聽說的： 一時，佛陀住在摩拘羅山。當時，有一位名叫羅陀的侍者比丘。 那時，世尊告訴羅陀比丘說：『所有色，無論是過去的、未來的、現在的，內在的、外在的，粗糙的、細微的，美好的、醜陋的，遙遠的、近處的，它們都是魔所造作的。受、想、行、識也是如此。』 佛陀告訴羅陀：『你認為如何？色是常住的嗎？還是非常住的呢？』 羅陀回答說：『是無常的，世尊！』 佛陀又問：『如果無常，那是苦嗎？』 羅陀回答說：『是苦』
English version (124) Thus have I heard: At one time, the Buddha was dwelling on Mount Makula. At that time, there was a attendant bhikkhu named Radha. Then, the Blessed One said to the bhikkhu Radha: 'Bhikkhus! All form, whether past, future, or present, internal or external, coarse or fine, beautiful or ugly, far or near, all of it should be regarded as Mara. Feeling, perception, mental formations, and consciousness, whether past, future, or present, internal or external, coarse or fine, beautiful or ugly, far or near, all of it should be regarded as Mara. Radha! What do you think? Is form permanent or impermanent?' Radha replied: 'Impermanent, Blessed One!' 'If it is impermanent, is it suffering?' Radha replied: 'It is suffering, Blessed One!' 'If it is impermanent and suffering, subject to change, would a well-taught noble disciple see 'I' in it?' Radha replied: 'No, Blessed One!' 'Feeling, perception, mental formations, and consciousness are also the same. Therefore, Radha! A well-taught noble disciple becomes disenchanted with form, becomes disenchanted with feeling, perception, mental formations, and consciousness. Being disenchanted, he is not attached. Being not attached, he is liberated. In liberation, there is the knowledge: 『Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more future existence.』' Having spoken this discourse, the bhikkhu Radha, delighted by the Blessed One's words, practiced accordingly. (125) Thus have I heard: At one time, the Buddha was dwelling on Mount Makula. At that time, there was a attendant bhikkhu named Radha. Then, the Blessed One said to the bhikkhu Radha: 'All form, whether past, future, or present, internal or external, coarse or fine, beautiful or ugly, far or near, all of it is made by Mara. Feeling, perception, mental formations, and consciousness are also the same.' The Buddha said to Radha: 'What do you think? Is form permanent or impermanent?' Radha replied: 'Impermanent, Blessed One!' He asked again: 'If it is impermanent, is it suffering?' Radha replied: 'It is suffering.'
。世尊！」
復問：「受、想、行、識為是常耶？為無常耶？」
答曰：「無常。世尊！」
復問：「若無常者，是苦耶？」
答曰：「是苦。世尊！」
佛告羅陀：「若無常、苦者，是變易法，多聞聖弟子寧于中見我、異我、相在不？」
答曰：「不也，世尊！」
「是故，羅陀！多聞聖弟子於色生厭，厭故不樂，不樂故解脫，解脫知見：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
第三經亦如是。所異者，佛告羅陀：「多聞聖弟子於此五受陰，陰陰觀察非我、非我所。觀察已，于諸世間都無所取，不取故不著，不著故自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
（一二六）
如是我聞：
一時，佛住摩拘羅山。時，有侍者比丘名曰羅陀。
爾時，世尊告羅陀言：「諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，當觀彼一切皆是死法。受、想、行、識亦復如是。」
余如前說。
（一二七）
如是我聞：
一時，佛住摩拘羅山。時，有侍者比丘名曰羅陀。
爾時，世尊告羅陀言：「諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切當觀皆是斷法。受、想、行、識亦復如是
「世尊！」 又問：『受、想、行、識是常住不變的嗎？還是無常變化的呢？』 回答說：『是無常的，世尊！』 又問：『如果無常，那麼是苦嗎？』 回答說：『是苦，世尊！』 佛告訴羅陀：『如果無常、是苦，是變易之法，那麼有智慧的聖弟子會認為其中有我、異於我、或與我相關聯嗎？』 回答說：『不會的，世尊！』 『因此，羅陀！有智慧的聖弟子會對色產生厭惡，因為厭惡而不喜歡，因為不喜歡而解脫，解脫后就會知道：『我的生死已經結束，清凈的修行已經建立，該做的已經做完，自己知道不再有來世。』 佛說完這部經，羅陀比丘聽了佛所說，歡喜地奉行。 第三部經也是這樣。不同的是，佛告訴羅陀：『有智慧的聖弟子對於這五種受陰，一一觀察它們不是我，也不是我所擁有的。觀察之後，對於世間的一切都不再執取，不執取所以不執著，不執著所以自己覺悟涅槃：『我的生死已經結束，清凈的修行已經建立，該做的已經做完，自己知道不再有來世。』 佛說完這部經，羅陀比丘聽了佛所說，歡喜地奉行。 （一二六） 我是這樣聽說的： 一時，佛住在摩拘羅山。當時，有一位侍者比丘名叫羅陀。 那時，世尊告訴羅陀說：『所有一切色，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是美好、醜陋，無論是遙遠、臨近，都應當觀察它們都是會消亡的。受、想、行、識也是如此。』 其餘的如前面所說。 （一二七） 我是這樣聽說的： 一時，佛住在摩拘羅山。當時，有一位侍者比丘名叫羅陀。 那時，世尊告訴羅陀說：『所有一切色，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是美好、醜陋，無論是遙遠、臨近，都應當觀察它們都是會斷滅的。受、想、行、識也是如此。』
'Venerable Sir!' He further asked: 'Are feeling, perception, mental formations, and consciousness permanent or impermanent?' He replied: 'Impermanent, Venerable Sir!' He further asked: 'If they are impermanent, are they suffering?' He replied: 'They are suffering, Venerable Sir!' The Buddha said to Radha: 'If they are impermanent and suffering, and subject to change, would a well-taught noble disciple see in them 'I', 'mine', or 'self'?' He replied: 'No, Venerable Sir!' 'Therefore, Radha! A well-taught noble disciple becomes disenchanted with form, because of disenchantment he does not delight in it, because of not delighting he is liberated, and upon liberation he knows: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Having spoken this discourse, the bhikkhu Radha was delighted and practiced the Buddha's teachings. The third discourse is similar. The difference is that the Buddha said to Radha: 'A well-taught noble disciple, observing each of these five aggregates of clinging, sees them as not 'I' and not 'mine'. Having observed this, he does not grasp at anything in the world, not grasping he is not attached, not attached he realizes Nirvana: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Having spoken this discourse, the bhikkhu Radha was delighted and practiced the Buddha's teachings. (126) Thus have I heard: At one time, the Buddha was dwelling on Mount Makula. At that time, there was a bhikkhu attendant named Radha. Then, the World-Honored One said to Radha: 'All forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, should be seen as subject to death. Feeling, perception, mental formations, and consciousness are also the same.' The rest is as previously stated. (127) Thus have I heard: At one time, the Buddha was dwelling on Mount Makula. At that time, there was a bhikkhu attendant named Radha. Then, the World-Honored One said to Radha: 'All forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, should be seen as subject to cessation. Feeling, perception, mental formations, and consciousness are also the same.'
。多聞聖弟子如是觀者，於色生厭，于受、想、行、識生厭，厭故不樂，不樂故解脫，解脫知見，自知：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
如是我觀察斷法，如是——觀察滅法，觀察棄捨法，觀察無常法，觀察苦法，觀察空法，觀察非我法，觀察無常、苦、空、非我法，觀察病法，觀察癰法，觀察刺法，觀察殺法，觀察殺根本法，觀察病、癰、刺、殺、殺根本法。——如是諸經，皆如上說。
（一二八）
如是我聞：
一時，佛住摩拘羅山。時，有侍者比丘名曰羅陀。
爾時，世尊告羅陀言：「諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切當觀皆是斷法。觀察已，於色欲貪斷，色貪斷已，我說心善解脫。受、想、行、識亦復如是。」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
如是比十四經，亦如上說。
（一二九）
如是我聞：
一時，佛住摩拘羅山。時，有侍者比丘名曰羅陀。
爾時，世尊告羅陀言：「諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切當觀皆是斷法。觀察斷法已，於色欲貪斷，我說心善解脫。受、想、行、識亦復如是。」
佛說此經已，羅陀比丘聞佛所說，歡喜奉行。
（一三〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本：
『多聞的聖弟子這樣觀察，對於色產生厭惡，對於受、想、行、識也產生厭惡。因為厭惡而不喜歡，因為不喜歡而解脫。解脫后產生知見，自己知道：『我的生死已經終結，清凈的修行已經建立，該做的已經做完，自己知道不再有來世。』
佛陀說完這部經后，羅陀比丘聽聞佛陀所說，歡喜地奉行。
像這樣觀察斷滅之法，像這樣——觀察滅盡之法，觀察捨棄之法，觀察無常之法，觀察苦之法，觀察空之法，觀察非我之法，觀察無常、苦、空、非我之法，觀察病之法，觀察癰之法，觀察刺之法，觀察殺之法，觀察殺之根本之法，觀察病、癰、刺、殺、殺之根本之法。——像這樣的諸經，都如上面所說。
（一二八）
我是這樣聽說的：
一時，佛陀住在摩拘羅山。當時，有一位侍者比丘名叫羅陀。
那時，世尊告訴羅陀說：『所有一切色，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是美好、醜陋，無論是遙遠、臨近，它們都應當被觀察為斷滅之法。觀察之後，對於**貪慾斷除，色貪斷除之後，我說心得到善解脫。受、想、行、識也是如此。』
佛陀說完這部經后，羅陀比丘聽聞佛陀所說，歡喜地奉行。
像這樣的十四部經，也如上面所說。
（一二九）
我是這樣聽說的：
一時，佛陀住在摩拘羅山。當時，有一位侍者比丘名叫羅陀。
那時，世尊告訴羅陀說：『所有一切色，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是美好、醜陋，無論是遙遠、臨近，它們都應當被觀察為斷滅之法。觀察斷滅之法后，對於**貪慾斷除，我說心得到善解脫。受、想、行、識也是如此。』
佛陀說完這部經后，羅陀比丘聽聞佛陀所說，歡喜地奉行。
（一三〇）
我是這樣聽說的：
一時，佛陀住在舍衛國祇樹給孤獨園。
English version:
'A well-instructed noble disciple, observing in this way, becomes disgusted with form, disgusted with feeling, perception, mental formations, and consciousness. Being disgusted, they do not delight in them. Not delighting, they are liberated. In liberation, there is the knowledge of liberation, and they know: 『Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.』
Having spoken this discourse, the bhikkhu Rādhā was delighted and rejoiced in the Blessed One』s words.
Thus I observe the law of cessation, thus—observe the law of extinction, observe the law of relinquishment, observe the law of impermanence, observe the law of suffering, observe the law of emptiness, observe the law of non-self, observe the law of impermanence, suffering, emptiness, and non-self, observe the law of disease, observe the law of a boil, observe the law of a thorn, observe the law of killing, observe the law of the root of killing, observe the law of disease, boil, thorn, killing, and the root of killing. —All these discourses are as described above.
(128)
Thus have I heard:
At one time the Buddha was staying at Mount Makula. At that time, there was a bhikkhu attendant named Rādhā.
Then the Blessed One said to Rādhā: 『All form, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of it should be regarded as the law of cessation. Having observed this, when **greed is abandoned, and when greed for form is abandoned, I say that the mind is well liberated. So too with feeling, perception, mental formations, and consciousness.』
Having spoken this discourse, the bhikkhu Rādhā was delighted and rejoiced in the Blessed One』s words.
These fourteen discourses are also as described above.
(129)
Thus have I heard:
At one time the Buddha was staying at Mount Makula. At that time, there was a bhikkhu attendant named Rādhā.
Then the Blessed One said to Rādhā: 『All form, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of it should be regarded as the law of cessation. Having observed the law of cessation, when **greed is abandoned, I say that the mind is well liberated. So too with feeling, perception, mental formations, and consciousness.』
Having spoken this discourse, the bhikkhu Rādhā was delighted and rejoiced in the Blessed One』s words.
(130)
Thus have I heard:
At one time the Buddha was staying at the Jeta Grove, Anāthapiṇḍika』s monastery, in Sāvatthī.
。
爾時，世尊告諸比丘：「欲斷五受陰者，當求大師。何等為五？謂色受陰，受、想、行、識受陰，欲斷此五受陰，當求大師。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如當斷，如是當知、當吐、當息、當舍，亦復如是。如求大師，如是勝師者、順次師者、教誡者、勝教誡者、順次教誡者、通者、廣通者、圓通者、導者、廣導者、究竟導者、說者、廣說者、順次說者、正者、伴者、真知識者、親者、愍者、悲者、崇義者、安慰者、崇樂者、崇觸者、崇安慰者、欲者、精進者、方便者、勤者、勇猛者、固者、強者、堪能者、專者、心不退者、堅執持者、常習者、不放逸者、和合者、思量者、憶念者、覺者、知者、明者、慧者、受者、思惟者、梵行者、念處者、正勤者、如意足者、根者、力者、覺分者、道分者、止者、觀者、念身者、正憶念者，亦復如是。
（一三一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若沙門、婆羅門習於色者，隨魔自在，入于魔手，隨魔所欲，為魔所縛，不脫魔系。受、想、行、識亦復如是。若沙門、婆羅門不習色。如是沙門、婆羅門不隨魔自在，不入魔手，不隨魔所欲，解脫魔縛，解脫魔系。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
如是，習近者、習著者、味者、決定著者、止者、使者、往者、撰擇者、不捨者、不吐者，如是等沙門、婆羅門隨魔自在，如上說
現代漢語譯本： 當時，世尊告訴眾比丘：『想要斷除五種受陰，應當尋求大師。哪五種呢？就是色受陰，受、想、行、識受陰。想要斷除這五種受陰，應當尋求大師。』 佛說完這部經后，眾比丘聽了佛的教誨，歡喜地奉行。 如同應當斷除一樣，也應當知曉、應當吐出、應當止息、應當捨棄，也是如此。如同尋求大師一樣，像勝過大師的人、依次跟隨大師的人、教誡者、勝過教誡者的人、依次跟隨教誡者的人、通達者、廣博通達者、圓滿通達者、引導者、廣博引導者、究竟引導者、宣說者、廣博宣說者、依次宣說者、正直者、同伴者、真正的知識者、親近者、憐憫者、慈悲者、崇尚正義者、安慰者、崇尚快樂者、崇尚接觸者、崇尚安慰者、有慾望者、精進者、方便者、勤奮者、勇猛者、堅定者、強者、堪能者、專一者、心不退縮者、堅固執持者、常常修習者、不放逸者、和合者、思量者、憶念者、覺悟者、知曉者、明瞭者、有智慧者、領受者、思惟者、修行梵行者、安住于念處者、精進修行者、如意足者、根基者、力量者、覺悟的組成部分者、道路的組成部分者、止息者、觀照者、念身者、正確憶念者，也是如此。
（一三一） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果沙門、婆羅門執著於色，就會隨魔自在，進入魔的手中，隨魔的意願，被魔束縛，不能脫離魔的控制。受、想、行、識也是如此。如果沙門、婆羅門不執著於色，那麼這些沙門、婆羅門就不會隨魔自在，不會進入魔的手中，不會隨魔的意願，會解脫魔的束縛，解脫魔的控制。』 佛說完這部經后，眾比丘聽了佛的教誨，歡喜地奉行。 像這樣，習近者、習著者、貪味者、決定著者、止息者、使役者、前往者、選擇者、不捨棄者、不吐出者，像這樣的沙門、婆羅門都會隨魔自在，如上面所說。
English version: At that time, the World-Honored One told the bhikkhus: 'Those who wish to cut off the five aggregates of clinging should seek a master. What are the five? They are the aggregate of clinging to form, and the aggregates of clinging to feeling, perception, mental formations, and consciousness. Those who wish to cut off these five aggregates of clinging should seek a master.' After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. Just as one should cut off, so too should one know, should one spit out, should one cease, should one relinquish. It is also like this. Just as one seeks a master, so too are those who are superior to a master, those who follow a master in order, those who give instruction, those who are superior to those who give instruction, those who follow instruction in order, those who are thorough, those who are widely thorough, those who are completely thorough, those who guide, those who widely guide, those who ultimately guide, those who speak, those who widely speak, those who speak in order, those who are upright, those who are companions, those who are true knowers, those who are close, those who are compassionate, those who are merciful, those who uphold righteousness, those who comfort, those who uphold joy, those who uphold contact, those who uphold comfort, those who have desire, those who are diligent, those who are skillful, those who are assiduous, those who are courageous, those who are firm, those who are strong, those who are capable, those who are focused, those whose minds do not retreat, those who firmly hold on, those who constantly practice, those who are not negligent, those who are harmonious, those who contemplate, those who remember, those who are awakened, those who know, those who are clear, those who are wise, those who receive, those who reflect, those who practice the holy life, those who abide in the foundations of mindfulness, those who practice right effort, those who have the bases of power, those who have the roots, those who have the powers, those who have the factors of enlightenment, those who have the factors of the path, those who are tranquil, those who observe, those who are mindful of the body, those who have right mindfulness, it is also like this.
(131) Thus have I heard: At one time, the Buddha was staying at the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One told the bhikkhus: 'If a samana or brahmana is attached to form, they are under the control of Mara, enter into Mara's hand, follow Mara's wishes, are bound by Mara, and cannot escape Mara's bondage. The same is true for feeling, perception, mental formations, and consciousness. If a samana or brahmana is not attached to form, then these samanas or brahmanas are not under the control of Mara, do not enter into Mara's hand, do not follow Mara's wishes, are liberated from Mara's bondage, and are liberated from Mara's control.' After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. In this way, those who are close, those who are attached, those who savor, those who are decisively attached, those who cease, those who are employed, those who go, those who choose, those who do not relinquish, those who do not spit out, such samanas and brahmanas are under the control of Mara, as described above.
。
（一三二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若沙門、婆羅門於色不習近者，不隨魔自在，不入魔手，不隨魔所欲，非魔縛所縛，解脫魔系；不習受、想、行、識亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
乃至吐色亦復如是。
（一三三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令眾生無明所蓋，愛系其首，長道驅馳，生死輪迴，生死流轉，不去本際？」
諸比丘白佛言：「世尊是法根、法眼、法依。善哉！世尊！唯愿哀愍，廣說其義，諸比丘聞已，當受奉行。」
佛告比丘：「諦聽，善思，當爲汝說。諸比丘！色有故，色事起，色系著，色見我，令眾生無明所蓋，愛系其首，長道驅馳，生死輪迴，生死流轉。受、想、行、識亦復如是。諸比丘！色為常耶？為非常耶？」
答曰：「無常。世尊！」
復問：「若無常者，是苦耶？」
答曰：「是苦。世尊！」
「如是，比丘！若無常者是苦，是苦有故，是事起、繫著、見我，令眾生無明所蓋，愛系其頭，長道驅馳，生死輪迴，生死流轉。受、想、行、識亦復如是。是故，諸比丘！諸所有色，若過去、若未來、若現在，若內、若外、若粗、若細，若好、若丑，若遠、若近，彼一切非我、非異我、不相在，是名正慧。受、想、行、識亦復如是
現代漢語譯本 （一三二） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果沙門、婆羅門對於色不親近，就不會被魔所控制，不會落入魔的手中，不會順從魔的意願，不會被魔的束縛所捆綁，就能解脫魔的束縛；對於受、想、行、識也是如此。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 乃至捨棄色也是如此。 （一三三） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『因為什麼存在，什麼生起？什麼被繫縛，什麼被視為我？使得眾生被無明所覆蓋，被愛慾束縛，在漫長的道路上奔波，在生死中輪迴，在生死中流轉，無法脫離根本的邊際？』 眾比丘對佛陀說：『世尊是法的根本、法的眼睛、法的依靠。太好了！世尊！希望您能慈悲，詳細地解說其中的含義，眾比丘聽了之後，一定會接受並奉行。』 佛陀告訴比丘們：『仔細聽，好好思考，我將為你們解說。諸位比丘！因為色存在，所以色事生起，被色所繫縛，把色看作是我，使得眾生被無明所覆蓋，被愛慾束縛，在漫長的道路上奔波，在生死中輪迴，在生死中流轉。受、想、行、識也是如此。諸位比丘！色是常住的嗎？還是無常的呢？』 回答說：『是無常的，世尊！』 又問：『如果無常，是苦嗎？』 回答說：『是苦，世尊！』 『是的，比丘們！如果無常是苦，因為有苦，所以有事生起、被繫縛、被視為我，使得眾生被無明所覆蓋，被愛慾束縛，在漫長的道路上奔波，在生死中輪迴，在生死中流轉。受、想、行、識也是如此。因此，諸位比丘！所有一切色，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是好、丑，無論是遠、近，它們都不是我，不是與我不同的東西，不是存在於我之中的東西，這叫做正慧。受、想、行、識也是如此。』
English version (132) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Sravasti. Then, the World-Honored One addressed the monks: 'If a sramana or brahmin does not draw near to form, they will not be under the control of Mara, will not fall into Mara's hands, will not follow Mara's desires, will not be bound by Mara's fetters, and will be liberated from Mara's bonds; the same is true for feeling, perception, mental formations, and consciousness.' After the Buddha had spoken this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. Even abandoning form is the same. (133) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Sravasti. Then, the World-Honored One addressed the monks: 'Because of what does something exist, what arises? What is bound, what is seen as 'I'? What causes beings to be covered by ignorance, bound by craving, to rush along the long path, to revolve in birth and death, to transmigrate in birth and death, unable to escape the fundamental boundary?' The monks said to the Buddha: 'World-Honored One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma. Excellent! World-Honored One! We beseech you to have compassion and explain the meaning in detail, so that the monks, having heard it, will accept and practice it.' The Buddha told the monks: 'Listen carefully, think well, and I will explain it to you. Monks! Because form exists, the matter of form arises, one is bound by form, form is seen as 'I', causing beings to be covered by ignorance, bound by craving, to rush along the long path, to revolve in birth and death, to transmigrate in birth and death. The same is true for feeling, perception, mental formations, and consciousness. Monks! Is form permanent or impermanent?' They replied: 'Impermanent, World-Honored One!' He asked again: 'If it is impermanent, is it suffering?' They replied: 'It is suffering, World-Honored One!' 'Yes, monks! If impermanence is suffering, because there is suffering, there is the arising of matters, being bound, being seen as 'I', causing beings to be covered by ignorance, bound by craving, to rush along the long path, to revolve in birth and death, to transmigrate in birth and death. The same is true for feeling, perception, mental formations, and consciousness. Therefore, monks! All forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, all of them are not 'I', not different from 'I', not existing within 'I', this is called right wisdom. The same is true for feeling, perception, mental formations, and consciousness.'
。
「如是見、聞、覺、識，求得隨憶、隨覺、隨觀，彼一切非我、非異我、不相在，是名正慧。
「若有見言有我、有世間、有此世、常、恒、不變易法，彼一切非我、非異我、不相在，是名正慧。
「若復有見非此我、非此我所、非當來我、非當來我所，彼一切非我、非異我、不相在，是名正慧。
「若多聞聖弟子於此六見處觀察非我、非我所，如是觀者，于佛所狐疑斷，於法、于僧狐疑斷。是名，比丘！多聞聖弟子不復堪任作身、口、意業，趣三惡道；正使放逸，聖弟子決定向三菩提，七有天人往來，作苦邊。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（一三四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「多聞聖弟子於此六見處觀察非我、非我所。如是觀者，于苦狐疑斷，于習、滅、道狐疑斷。是名，比丘！多聞聖弟子不復堪任作身、口、意業，趣三惡道……」如是廣說，乃至「作苦邊」。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（一三五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……。廣說如上。差別者：「若多聞聖弟子於此六見處觀察非我、非我所。如是觀者，于佛狐疑斷，於法、僧、苦、集、滅、道狐疑斷……」如是廣說，乃至「作苦邊。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（一三六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 『如果這樣看待、聽聞、感覺、認知，尋求隨念、隨覺、隨觀，那麼這一切都不是我，不是與我不同的，不依存於我，這稱為正慧。』 『如果有人認為有我、有世界、有此世、有常恒不變的法，那麼這一切都不是我，不是與我不同的，不依存於我，這稱為正慧。』 『如果又有人認為不是這個我，不是這個我所擁有的，不是未來的我，不是未來我所擁有的，那麼這一切都不是我，不是與我不同的，不依存於我，這稱為正慧。』 『如果多聞的聖弟子在這六種見解處觀察非我、非我所，這樣觀察的人，對於佛的疑惑斷除，對於法、對於僧的疑惑斷除。這稱為，比丘！多聞的聖弟子不再會造作身、口、意業，趨向三惡道；即使放逸，聖弟子也必定趨向三菩提，在七次天人往來后，結束苦難。』 佛說完這部經，眾比丘聽了佛所說，歡喜奉行。 （一三四） 如是我聞： 一時，佛住在舍衛國祇樹給孤獨園。 那時，世尊告訴眾比丘……如上所說。不同之處在於：『多聞的聖弟子在這六種見解處觀察非我、非我所。這樣觀察的人，對於苦的疑惑斷除，對於集、滅、道的疑惑斷除。這稱為，比丘！多聞的聖弟子不再會造作身、口、意業，趨向三惡道……』如此廣說，乃至『結束苦難』。 佛說完這部經，眾比丘聽了佛所說，歡喜奉行。 （一三五） 如是我聞： 一時，佛住在舍衛國祇樹給孤獨園。 那時，世尊告訴眾比丘……。廣說如上。不同之處在於：『如果多聞的聖弟子在這六種見解處觀察非我、非我所。這樣觀察的人，對於佛的疑惑斷除，對於法、僧、苦、集、滅、道的疑惑斷除……』如此廣說，乃至『結束苦難。』 佛說完這部經，眾比丘聽了佛所說，歡喜奉行。 （一三六） 如是我聞： 一時，佛住在舍衛國祇樹給孤獨園。
English version 'If one sees, hears, feels, and cognizes in this way, seeking to remember, perceive, and contemplate accordingly, then all of that is not-self, not different from self, and not located within self. This is called right wisdom.' 'If someone holds the view that there is a self, a world, this world, and a permanent, unchanging law, then all of that is not-self, not different from self, and not located within self. This is called right wisdom.' 'If someone further holds the view that it is not this self, not what belongs to this self, not a future self, and not what belongs to a future self, then all of that is not-self, not different from self, and not located within self. This is called right wisdom.' 'If a well-learned noble disciple observes not-self and not-what-belongs-to-self in these six places of view, then by observing in this way, doubt about the Buddha is eliminated, and doubt about the Dharma and the Sangha is eliminated. This is called, monks! A well-learned noble disciple is no longer capable of performing actions of body, speech, and mind that lead to the three evil destinies; even if negligent, the noble disciple is certainly headed towards the three Bodhis, and after seven comings and goings among gods and humans, will end suffering.' Having spoken this discourse, the monks rejoiced in what the Buddha had said and practiced accordingly. (134) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks... as said above. The difference is: 'A well-learned noble disciple observes not-self and not-what-belongs-to-self in these six places of view. By observing in this way, doubt about suffering is eliminated, and doubt about the origin, cessation, and path is eliminated. This is called, monks! A well-learned noble disciple is no longer capable of performing actions of body, speech, and mind that lead to the three evil destinies...' Thus it is extensively explained, up to 'end suffering.' Having spoken this discourse, the monks rejoiced in what the Buddha had said and practiced accordingly. (135) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks.... The explanation is as above. The difference is: 'If a well-learned noble disciple observes not-self and not-what-belongs-to-self in these six places of view. By observing in this way, doubt about the Buddha is eliminated, and doubt about the Dharma, the Sangha, suffering, origin, cessation, and path is eliminated...' Thus it is extensively explained, up to 'end suffering.' Having spoken this discourse, the monks rejoiced in what the Buddha had said and practiced accordingly. (136) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi.
。
爾時，世尊告諸比丘：「於何所是事有故，何所起，何所繫著，何所見我？諸比丘！令彼眾生無明所蓋，愛系其首，長道驅馳，生死輪迴，生死流轉，不知本際？」
諸比丘白佛：「世尊是法根、法眼、法依。善哉！世尊！唯愿哀愍，廣說其義，諸比丘聞已，當受奉行。」
佛告諸比丘：「諦聽，善思，當爲汝說。諸比丘！色有故，是色事起，於色繫著，於色見我，令眾生無明所蓋，愛系其首，長道驅馳，生死輪迴，生死流轉。受、想、行、識亦復如是。諸比丘！色是常耶？為非常耶？」
答曰：「無常。世尊！」
復問：「若無常者，是苦耶？」
答曰：「是苦。世尊！」
「如是，比丘！若無常者是苦，是苦有故，是事起、繫著、見我，令彼眾生無明所蓋，愛系其首，長道驅馳，生死輪迴，生死流轉。受、想、行、識亦復如是。
「是故，諸比丘！諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、非異我、不相在。如是觀者，是名正慧。受、想、行、識亦復如是。
「如是見、聞、覺、識，求得隨憶、隨覺，隨觀，彼一切非我、非異我、不相在，是名正慧。
「若有見言有我、有此世、有他世、有常、有恒、不變易，彼一切非我、非異我、不相在，是名正慧。
「若復有見非此我、非此我所、非當來我、非當來我所，彼一切非我、非異我、不相在，是名正慧
現代漢語譯本： 那時，世尊告訴眾比丘：『在什麼事物存在的情況下，什麼事物會生起，什麼事物會被執著，什麼事物會被視為『我』？諸位比丘！是什麼讓那些眾生被無明所覆蓋，被愛慾束縛，在漫長的道路上奔波，在生死中輪迴，在生死中流轉，而不知其根本的邊際？』 眾比丘對佛說：『世尊是法的根源、法的眼睛、法的依靠。太好了！世尊！請您慈悲，詳細解說其中的含義，眾比丘聽聞后，定當遵奉實行。』 佛告訴眾比丘：『仔細聽，好好思考，我將為你們解說。諸位比丘！因為色存在，所以色事生起，對色產生執著，把色視為『我』，從而使眾生被無明所覆蓋，被愛慾束縛，在漫長的道路上奔波，在生死中輪迴，在生死中流轉。受、想、行、識也是如此。諸位比丘！色是常住的嗎？還是無常的呢？』 回答說：『是無常的，世尊！』 又問：『如果無常，那是苦嗎？』 回答說：『是苦，世尊！』 『是的，比丘！如果無常是苦，因為有苦，所以此事生起、執著、視為『我』，從而使那些眾生被無明所覆蓋，被愛慾束縛，在漫長的道路上奔波，在生死中輪迴，在生死中流轉。受、想、行、識也是如此。 『因此，諸位比丘！所有色，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是美好、醜陋，無論是遙遠、臨近，它們都不是我，不是與我不同的東西，也不是存在於我之中的東西。這樣觀察，就稱為正慧。受、想、行、識也是如此。 『像這樣，對於所見、所聞、所覺、所識，通過尋求、回憶、覺察、觀察，它們都不是我，不是與我不同的東西，也不是存在於我之中的東西，這就稱為正慧。 『如果有人認為有我、有此世、有他世、有常住、有恒常、不變易，那麼所有這些都不是我，不是與我不同的東西，也不是存在於我之中的東西，這就稱為正慧。 『如果又有人認為非此我、非此我所、非未來我、非未來我所，那麼所有這些都不是我，不是與我不同的東西，也不是存在於我之中的東西，這就稱為正慧。』
English version: At that time, the World-Honored One told the bhikkhus: 'What is it that, when it exists, causes things to arise, to be clung to, and to be seen as 'I'? Bhikkhus! What is it that causes beings to be covered by ignorance, bound by craving, to wander on the long path, to revolve in birth and death, to transmigrate in birth and death, without knowing the fundamental limit?' The bhikkhus said to the Buddha: 'World-Honored One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma. Excellent! World-Honored One! We beseech you to have compassion and explain the meaning in detail. Having heard it, the bhikkhus will surely follow and practice it.' The Buddha told the bhikkhus: 'Listen carefully, think well, and I will explain it to you. Bhikkhus! Because form exists, the matter of form arises, there is attachment to form, and form is seen as 'I', thus causing beings to be covered by ignorance, bound by craving, to wander on the long path, to revolve in birth and death, to transmigrate in birth and death. Sensation, perception, mental formations, and consciousness are also like this. Bhikkhus! Is form permanent or impermanent?' They replied: 'Impermanent, World-Honored One!' He asked again: 'If it is impermanent, is it suffering?' They replied: 'It is suffering, World-Honored One!' 'Yes, bhikkhus! If what is impermanent is suffering, because there is suffering, this matter arises, is clung to, and is seen as 'I', thus causing those beings to be covered by ignorance, bound by craving, to wander on the long path, to revolve in birth and death, to transmigrate in birth and death. Sensation, perception, mental formations, and consciousness are also like this.' 'Therefore, bhikkhus! All forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of them are not 'I', not different from 'I', and not existing within 'I'. Observing in this way is called right wisdom. Sensation, perception, mental formations, and consciousness are also like this.' 'Likewise, regarding what is seen, heard, felt, and known, through seeking, remembering, perceiving, and observing, all of them are not 'I', not different from 'I', and not existing within 'I'. This is called right wisdom.' 'If someone believes there is an 'I', there is this world, there is another world, there is permanence, there is constancy, and there is immutability, then all of these are not 'I', not different from 'I', and not existing within 'I'. This is called right wisdom.' 'If someone believes that there is no 'I' here, no 'mine' here, no future 'I', and no future 'mine', then all of these are not 'I', not different from 'I', and not existing within 'I'. This is called right wisdom.'
。
「若多聞聖弟子於此六見處觀察非我、非我所，如是觀者，于佛狐疑斷，於法、僧狐疑斷。是名，比丘！不復堪任作身、口、意業，趣三惡道；正使放逸，諸聖弟子皆悉決定向於三菩提，七有天人往生，作苦後邊。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（一三七）
第二經亦如是。差別者，于苦、集、滅、道狐疑斷。
（一三八）
第三經亦如是。差別者，于佛、法、僧狐疑斷，于苦、集、滅、道狐疑斷。
雜阿含經卷第六 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第七
宋天竺三藏求那跋陀羅譯
（一三九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫，何所著？何所見我，若未起憂、悲、惱、苦令起，已起憂、悲、惱、苦重令增廣？」
諸比丘白佛言：「世尊是法根、法眼、法依，唯愿廣說，諸比丘聞已，當受奉行。」
佛告諸比丘：「色有故，色起，色系、著故，於色見我，未起憂、悲、惱、苦令起，已起憂、悲、惱、苦重令增廣。受、想、行、識亦復如是。諸比丘！于意云何？色為常耶？為非常耶？」
答曰：「無常。世尊！」
復問：「若無常者，是苦耶？」
答曰：「是苦。世尊！」
「如是，比丘！若無常者是苦，是苦有故，是事起、系、著、見我，若未起憂、悲、惱、苦令起，已起憂、悲、惱、苦重令增廣。受、想、行、識亦復如是
現代漢語譯本： 『如果多聞的聖弟子在這六種見解之處觀察到「非我」、「非我所」，這樣觀察的人，對於佛的疑惑就會斷除，對於法和僧的疑惑也會斷除。這被稱為，比丘們！不再可能造作身、口、意業，趨向三惡道；即使放逸，所有聖弟子都必定趨向三菩提，七次往生天人，最終結束痛苦。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （一三七） 第二部經也如此。不同之處在於，斷除了對苦、集、滅、道的疑惑。 （一三八） 第三部經也如此。不同之處在於，斷除了對佛、法、僧的疑惑，以及對苦、集、滅、道的疑惑。 《雜阿含經》卷第六 大正藏第 02 冊 No. 0099 《雜阿含經》 《雜阿含經》卷第七 宋天竺三藏求那跋陀羅譯 （一三九） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『因為什麼存在，什麼生起？什麼被繫縛，什麼被執著？什麼被視為我，如果未生起憂、悲、惱、苦，令其生起；如果已生起憂、悲、惱、苦，令其更加增長？』 眾比丘對佛陀說：『世尊是法的根本、法的眼睛、法的依靠，唯愿您廣為解說，眾比丘聽聞后，當會受持奉行。』 佛陀告訴眾比丘：『因為色存在，色生起，因為色被繫縛、執著，所以於色見我，未生起憂、悲、惱、苦令其生起，已生起憂、悲、惱、苦令其更加增長。受、想、行、識也是如此。比丘們！你們認為如何？色是常住的嗎？還是無常的呢？』 回答說：『是無常的，世尊！』 又問：『如果無常，是苦嗎？』 回答說：『是苦，世尊！』 『如此，比丘們！如果無常是苦，因為苦的存在，所以此事生起、繫縛、執著、見我，如果未生起憂、悲、惱、苦令其生起，已生起憂、悲、惱、苦令其更加增長。受、想、行、識也是如此。』
English version: 'If a well-learned noble disciple observes in these six places of view that 'not-self' and 'not-belonging-to-self' exist, one who observes thus will have their doubts about the Buddha cut off, and their doubts about the Dharma and the Sangha cut off. This is called, monks! No longer being capable of performing actions of body, speech, and mind that lead to the three evil realms; even if they are negligent, all noble disciples are certainly headed towards the three Bodhis, and will be reborn as gods or humans seven times, ultimately ending suffering.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (137) The second sutra is also like this. The difference is that it cuts off doubts about suffering, its origin, its cessation, and the path. (138) The third sutra is also like this. The difference is that it cuts off doubts about the Buddha, the Dharma, and the Sangha, as well as doubts about suffering, its origin, its cessation, and the path. The Samyukta Agama Sutra, Volume 6 Taisho Tripitaka Volume 02, No. 0099, Samyukta Agama Sutra The Samyukta Agama Sutra, Volume 7 Translated by the Tripiṭaka Master Guṇabhadra of the Song Dynasty from India (139) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One said to the monks: 'Because of what does what exist, what arise? What is bound, what is attached? What is seen as self, if unarisen sorrow, grief, distress, and suffering arise, and if arisen sorrow, grief, distress, and suffering increase?' The monks said to the Buddha: 'The World-Honored One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma. We beseech you to explain it in detail, and the monks, having heard it, will receive and practice it.' The Buddha said to the monks: 'Because form exists, form arises, because form is bound and attached, therefore one sees self in form, and unarisen sorrow, grief, distress, and suffering arise, and arisen sorrow, grief, distress, and suffering increase. Feeling, perception, mental formations, and consciousness are also like this. Monks! What do you think? Is form permanent or impermanent?' They replied: 'It is impermanent, World-Honored One!' He asked again: 'If it is impermanent, is it suffering?' They replied: 'It is suffering, World-Honored One!' 'Thus, monks! If what is impermanent is suffering, because suffering exists, this matter arises, is bound, is attached, is seen as self, and if unarisen sorrow, grief, distress, and suffering arise, and if arisen sorrow, grief, distress, and suffering increase. Feeling, perception, mental formations, and consciousness are also like this.'
。
「是故，諸比丘！諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、非異我、不相在，是名正慧。受、想、行、識亦復如是。
「若復見、聞、覺、識，起、求、憶、隨覺、隨觀，彼一切非我、非異我、不相在，是名正慧。
「若見有我、有世間、有此世、有他世，常、恒、不變易，彼一切非我、非異我、不相在，是名正慧。
「若復有見非此世我、非此世我所、非當來我、非當來我所，彼一切非我、不異我、不相在，是名正慧。
「若多聞聖弟子於此六見處觀察非我、非我所，如是觀者，于佛狐疑斷，於法、僧狐疑斷。是名，比丘！多聞聖弟子不復堪任作身、口、意業，趣三惡道；正使放逸，聖弟子決定向三菩提，七有天人往來，作苦邊。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（一四〇、一四一）
次經亦如是。差別者，苦、集、滅、道狐疑斷。
次經亦如是。差別者，佛、法、僧、苦、集、滅、道狐疑斷。
（一四二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？未起我、我所、我慢繫著使起，已起我、我所、我慢繫著使重令增廣？」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，乃至……。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（一四三、一四四）
第二、第三經亦復如上
現代漢語譯本： 『因此，諸位比丘！所有色，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是美好還是醜陋，無論是遙遠還是臨近，這一切都不是我，不是與我不同的東西，也不是存在於我之中的東西，這被稱為正慧。受、想、行、識也是如此。 『如果看到、聽到、感覺到、意識到，產生、尋求、回憶、隨覺、隨觀，這一切都不是我，不是與我不同的東西，也不是存在於我之中的東西，這被稱為正慧。 『如果認為有我、有世界、有此世、有他世，是常恒不變的，這一切都不是我，不是與我不同的東西，也不是存在於我之中的東西，這被稱為正慧。 『如果認為有非此世的我、非此世我所擁有的、非未來的我、非未來我所擁有的，這一切都不是我，不是與我不同的東西，也不是存在於我之中的東西，這被稱為正慧。 『如果多聞的聖弟子在這六種見解之處觀察到非我、非我所，這樣觀察的人，對於佛的疑惑就會斷除，對於法和僧的疑惑也會斷除。比丘們！這被稱為多聞的聖弟子不再會造作身、口、意業，趨向三惡道；即使放逸，聖弟子也必定會走向三菩提，在七次天人往來后，結束痛苦。』 佛陀說完此經后，眾比丘聽聞佛陀所說，歡喜奉行。 （一四〇、一四一） 下一部經也如此。不同之處在於，斷除了對苦、集、滅、道的疑惑。 下一部經也如此。不同之處在於，斷除了對佛、法、僧、苦、集、滅、道的疑惑。 （一四二） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『因為什麼而有，因為什麼而生起？因為什麼而執著，因為什麼而見我？未生起我、我所、我慢的執著，使之生起；已生起我、我所、我慢的執著，使之更加增長？』 眾比丘回答佛陀：『世尊是法的根本、法的眼睛、法的依靠……』如此廣說，乃至……。 佛陀說完此經后，眾比丘聽聞佛陀所說，歡喜奉行。 （一四三、一四四） 第二、第三部經也和上面一樣。
English version: 'Therefore, bhikkhus! All forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of them are not-self, not different from self, and not within self. This is called right wisdom. So too are feeling, perception, mental formations, and consciousness.' 'If seeing, hearing, sensing, knowing, arising, seeking, remembering, being aware, and contemplating, all of them are not-self, not different from self, and not within self. This is called right wisdom.' 'If one sees a self, a world, this world, another world, as permanent, constant, and unchanging, all of them are not-self, not different from self, and not within self. This is called right wisdom.' 'If one sees a self that is not of this world, not belonging to this world, not a future self, not belonging to a future self, all of them are not-self, not different from self, and not within self. This is called right wisdom.' 'If a well-learned noble disciple observes in these six places of view that there is no self and no belonging to self, one who observes in this way will have their doubt about the Buddha cut off, and their doubt about the Dharma and the Sangha cut off. Bhikkhus! This is called a well-learned noble disciple who is no longer capable of performing actions of body, speech, and mind that lead to the three evil destinies; even if they are negligent, the noble disciple is certain to go towards the three Bodhis, and after seven times of coming and going among gods and humans, they will end suffering.' After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly. (140, 141) The next discourse is also the same. The difference is that doubt about suffering, its origin, its cessation, and the path is cut off. The next discourse is also the same. The difference is that doubt about the Buddha, the Dharma, the Sangha, suffering, its origin, its cessation, and the path is cut off. (142) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus: 'What is it that, because of which, what arises? What is it that, because of which, one is attached? What is it that, because of which, one sees a self? The attachment to self, belonging to self, and self-conceit, which have not arisen, cause them to arise; the attachment to self, belonging to self, and self-conceit, which have already arisen, cause them to increase and grow?' The bhikkhus replied to the Buddha: 'Venerable Sir, the Blessed One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' and so on, extensively. After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly. (143, 144) The second and third discourses are also the same as above.
。
（一四五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？若未起有漏、障礙、燒然、憂、悲、惱、苦生，已起有漏、障礙、燒然、憂、悲、惱、苦重令增廣？」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一四六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？若三受形世間轉？」
諸比丘白佛言：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一四七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令三苦世間轉？」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一四八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令世八法世間轉？」
諸比丘白佛言：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一四九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『我勝、我等、我卑
現代漢語譯本 （一四五） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『因為什麼而有，因為什麼而生起？因為什麼而執著，因為什麼而見我？如果未生起有漏、障礙、燒燃、憂愁、悲傷、惱怒、痛苦，已經生起的有漏、障礙、燒燃、憂愁、悲傷、惱怒、痛苦會更加增長？』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠……』如此廣泛地說，次第如同前面三部經。 （一四六） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『因為什麼而有，因為什麼而生起？因為什麼而執著，因為什麼而見我？如果三受在世間流轉？』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠……』如此廣泛地說，次第如同前面三部經。 （一四七） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『因為什麼而有，因為什麼而生起？因為什麼而執著，因為什麼而見我？令三苦在世間流轉？』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠……』如此廣泛地說，次第如同前面三部經。 （一四八） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『因為什麼而有，因為什麼而生起？因為什麼而執著，因為什麼而見我？令世間八法在世間流轉？』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠……』如此廣泛地說，次第如同前面三部經。 （一四九） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『因為什麼而有，因為什麼而生起？因為什麼而執著，因為什麼而見我？令眾生產生這樣的見解、這樣的說法：『我勝、我等、我卑』？
English version (145) Thus have I heard: At one time, the Buddha was staying at the Jeta Grove in Anathapindika's Park in Sravasti. Then, the Blessed One addressed the monks: 'What is it that, when it exists, what arises? What is it that is clung to, what is it that is seen as 'I'? If the defilements, hindrances, burning, sorrow, grief, distress, and suffering have not arisen, what causes the defilements, hindrances, burning, sorrow, grief, distress, and suffering that have already arisen to increase and become more extensive?' The monks said to the Buddha: 'Venerable Sir, the Blessed One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the three previous discourses. (146) Thus have I heard: At one time, the Buddha was staying at the Jeta Grove in Anathapindika's Park in Sravasti. Then, the Blessed One addressed the monks: 'What is it that, when it exists, what arises? What is it that is clung to, what is it that is seen as 'I'? What causes the three feelings to revolve in the world?' The monks said to the Buddha: 'Venerable Sir, the Blessed One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the three previous discourses. (147) Thus have I heard: At one time, the Buddha was staying at the Jeta Grove in Anathapindika's Park in Sravasti. Then, the Blessed One addressed the monks: 'What is it that, when it exists, what arises? What is it that is clung to, what is it that is seen as 'I'? What causes the three sufferings to revolve in the world?' The monks said to the Buddha: 'Venerable Sir, the Blessed One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the three previous discourses. (148) Thus have I heard: At one time, the Buddha was staying at the Jeta Grove in Anathapindika's Park in Sravasti. Then, the Blessed One addressed the monks: 'What is it that, when it exists, what arises? What is it that is clung to, what is it that is seen as 'I'? What causes the eight worldly conditions to revolve in the world?' The monks said to the Buddha: 'Venerable Sir, the Blessed One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the three previous discourses. (149) Thus have I heard: At one time, the Buddha was staying at the Jeta Grove in Anathapindika's Park in Sravasti. Then, the Blessed One addressed the monks: 'What is it that, when it exists, what arises? What is it that is clung to, what is it that is seen as 'I'? What causes beings to have such views and such sayings: 'I am superior, I am equal, I am inferior'?
。』？」
諸比丘白佛言：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一五〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『有勝我者、有等我者、有卑我者。』？」
諸比丘白佛言：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一五一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『無勝我者、無等我者、無卑我者。』？」
諸比丘白佛言：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一五二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『有我、有此世、有他世，常、恒、不變易法，如爾安住。』？」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一五三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『如是我、彼，一切不二、不異、不滅。』？」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經
現代漢語譯本 比丘們對佛說：『世尊是法的根本、法的眼睛、法的依靠……』像這樣廣泛地闡述，次第如同前面三部經所說。 我聽聞是這樣的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴比丘們：『因為什麼存在，什麼生起？什麼被執著，什麼被視為我？使得眾生產生這樣的見解、這樣的說法：『有勝過我的人、有與我相等的人、有不如我的人。』？』 比丘們對佛說：『世尊是法的根本、法的眼睛、法的依靠……』像這樣廣泛地闡述，次第如同前面三部經所說。 我聽聞是這樣的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴比丘們：『因為什麼存在，什麼生起？什麼被執著，什麼被視為我？使得眾生產生這樣的見解、這樣的說法：『沒有勝過我的人、沒有與我相等的人、沒有不如我的人。』？』 比丘們對佛說：『世尊是法的根本、法的眼睛、法的依靠……』像這樣廣泛地闡述，次第如同前面三部經所說。 我聽聞是這樣的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴比丘們：『因為什麼存在，什麼生起？什麼被執著，什麼被視為我？使得眾生產生這樣的見解、這樣的說法：『有我、有此世、有他世，是常、恒、不變易的法，像那樣安住。』？』 比丘們對佛說：『世尊是法的根本、法的眼睛、法的依靠……』像這樣廣泛地闡述，次第如同前面三部經所說。 我聽聞是這樣的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴比丘們：『因為什麼存在，什麼生起？什麼被執著，什麼被視為我？使得眾生產生這樣的見解、這樣的說法：『像我這樣，一切不二、不異、不滅。』？』 比丘們對佛說：『世尊是法的根本、法的眼睛、法的依靠……』像這樣廣泛地闡述，次第如同前面三部經所說。
English version The monks said to the Buddha, 'Venerable Sir, the Blessed One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the three previous sutras. Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the Blessed One said to the monks, 'Because of what does it exist, from what does it arise? What is clung to, what is seen as 'I'? Causing beings to have such views, such sayings: 'There is one superior to me, one equal to me, one inferior to me.'?' The monks said to the Buddha, 'Venerable Sir, the Blessed One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the three previous sutras. Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the Blessed One said to the monks, 'Because of what does it exist, from what does it arise? What is clung to, what is seen as 'I'? Causing beings to have such views, such sayings: 'There is no one superior to me, no one equal to me, no one inferior to me.'?' The monks said to the Buddha, 'Venerable Sir, the Blessed One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the three previous sutras. Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the Blessed One said to the monks, 'Because of what does it exist, from what does it arise? What is clung to, what is seen as 'I'? Causing beings to have such views, such sayings: 'There is an 'I', there is this world, there is another world, a constant, permanent, unchanging Dharma, abiding as such.'?' The monks said to the Buddha, 'Venerable Sir, the Blessed One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the three previous sutras. Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the Blessed One said to the monks, 'Because of what does it exist, from what does it arise? What is clung to, what is seen as 'I'? Causing beings to have such views, such sayings: 'Like this 'I', everything is not dual, not different, not extinguished.'?' The monks said to the Buddha, 'Venerable Sir, the Blessed One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the three previous sutras.
。
（一五四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『無施、無會、無說，無善趣、惡趣業報，無此世、他世，無母、無父、無眾生、無世間阿羅漢正到正趣，若此世、他世見法自知身作證具足住：「我生已盡，梵行已立，所作已作，自知不受後有。」』？」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一五五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『無力、無精進、無力精進、無士夫方便、無士夫精勤、無士夫方便精勤、無自作、無他作、無自他作；一切人、一切眾生、一切神，無方便、無力、無勢、無精進、無堪能，定分、相續、轉變，受苦樂六趣。』？」
諸比丘白佛言：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一五六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 （一五四） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『因為什麼，什麼生起？什麼被繫縛，什麼被視為我？使得眾生產生這樣的見解、這樣的說法：『沒有佈施，沒有供養，沒有說法，沒有善趣、惡趣的業報，沒有今生、來世，沒有母親、沒有父親，沒有眾生，世間沒有阿羅漢真正到達、真正趨向，如果今生、來世能親見法，自己證悟並具足安住：「我生已盡，梵行已立，所作已作，自知不受後有。」』？』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠……』如此廣說，次第如前面三部經。 （一五五） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『因為什麼，什麼生起？什麼被繫縛，什麼被視為我？使得眾生產生這樣的見解、這樣的說法：『沒有力量，沒有精進，沒有力量精進，沒有士夫的方便，沒有士夫的精勤，沒有士夫的方便精勤，不是自己做的，不是他人做的，不是自己和他人一起做的；一切人、一切眾生、一切神，沒有方便、沒有力量、沒有勢力、沒有精進、沒有能力，註定、相續、轉變，承受苦樂六道輪迴。』？』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠……』如此廣說，次第如前面三部經。 （一五六） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version (154) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus, saying: 'What is it that, because of which, what arises? What is it that is bound, what is it that is seen as self? Causing beings to have such a view, such a saying: 'There is no giving, no offering, no saying, no karmic result of good or bad destinies, no this world, no other world, no mother, no father, no beings, no world-honored Arhats who have truly arrived, truly attained, if in this world or the other world, they see the Dharma themselves, realize it and dwell in full attainment: 「Birth is exhausted, the holy life is established, what was to be done is done, I know that there is no more future existence.」'?' The bhikkhus said to the Buddha: 'The Blessed One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus, they spoke extensively, in the same order as the three previous sutras. (155) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus, saying: 'What is it that, because of which, what arises? What is it that is bound, what is it that is seen as self? Causing beings to have such a view, such a saying: 'There is no strength, no diligence, no strength of diligence, no skillful means of a person, no diligence of a person, no skillful means of diligence of a person, not self-made, not other-made, not self and other-made; all people, all beings, all gods, without skillful means, without strength, without power, without diligence, without ability, are determined, continuous, and transformed, experiencing the suffering and joy of the six realms.'?' The bhikkhus said to the Buddha: 'The Blessed One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus, they spoke extensively, in the same order as the three previous sutras. (156) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi.
。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『諸眾生此世活，死後斷壞無所有，四大和合士夫，身命終時，地歸地、水歸水、火歸火、風歸風，根隨空轉，輿床第五，四人持死人往塳間，乃至未燒可知燒然已，骨白鴿色立，高慢者知施，黠慧者知受，若說有者，彼一切虛誑妄說，若愚若智，死後他世，俱斷壞無所有。』？」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一五七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『眾生煩惱，無因無緣。』？」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一五八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『眾生清凈，無因無緣。』？」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一五九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『眾生無知無見，無因無緣。』？」
時，諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經
現代漢語譯本 當時，世尊告訴眾比丘：『因為什麼存在，什麼生起？執著于什麼，又看到什麼？使得眾生產生這樣的見解，這樣說：『眾生此生活著，死後斷滅，什麼都沒有。四大和合形成人，生命終結時，地歸於地，水歸於水，火歸於火，風歸於風，感官隨著空無運轉，如同第五個抬著床的人，四個人抬著死人去墳地，甚至在未燒之前可以知道燒了之後，骨頭呈現白鴿的顏色。傲慢的人知道施捨，聰明的人知道接受。如果說有來世，那一切都是虛妄的說法。無論是愚蠢還是聰明，死後都沒有來世，都斷滅，什麼都沒有。』？』 眾比丘告訴佛陀：『世尊是法的根本、法的眼睛、法的依靠……』如此廣泛地講述，次第如同前面三部經。 （一五七） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『因為什麼存在，什麼生起？執著于什麼，又看到什麼？使得眾生產生這樣的見解，這樣說：『眾生的煩惱，沒有原因，沒有緣由。』？』 眾比丘告訴佛陀：『世尊是法的根本、法的眼睛、法的依靠……』如此廣泛地講述，次第如同前面三部經。 （一五八） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『因為什麼存在，什麼生起？執著于什麼，又看到什麼？使得眾生產生這樣的見解，這樣說：『眾生的清凈，沒有原因，沒有緣由。』？』 眾比丘告訴佛陀：『世尊是法的根本、法的眼睛、法的依靠……』如此廣泛地講述，次第如同前面三部經。 （一五九） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『因為什麼存在，什麼生起？執著于什麼，又看到什麼？使得眾生產生這樣的見解，這樣說：『眾生無知無見，沒有原因，沒有緣由。』？』 當時，眾比丘告訴佛陀：『世尊是法的根本、法的眼睛、法的依靠……』如此廣泛地講述，次第如同前面三部經。
English version At that time, the World Honored One addressed the monks, saying: 'Due to what does it exist, from what does it arise? To what is it attached, and what is it that sees me? That causes sentient beings to hold such a view, to say such things: 『Sentient beings live in this world, and after death they are annihilated, nothing remains. The four great elements combine to form a person, and when life ends, earth returns to earth, water returns to water, fire returns to fire, wind returns to wind, the senses follow emptiness, like the fifth person carrying a bed, four people carry the dead to the burial ground, and even before burning, it can be known that after burning, the bones are the color of a white dove. The arrogant know to give, the wise know to receive. If it is said that there is a next life, all of that is false and deceptive. Whether foolish or wise, after death there is no next life, all are annihilated, nothing remains.』?' The monks said to the Buddha: 'World Honored One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the three previous sutras. (157) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One addressed the monks, saying: 'Due to what does it exist, from what does it arise? To what is it attached, and what is it that sees me? That causes sentient beings to hold such a view, to say such things: 『The afflictions of sentient beings have no cause, no condition.』?' The monks said to the Buddha: 'World Honored One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the three previous sutras. (158) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One addressed the monks, saying: 'Due to what does it exist, from what does it arise? To what is it attached, and what is it that sees me? That causes sentient beings to hold such a view, to say such things: 『The purity of sentient beings has no cause, no condition.』?' The monks said to the Buddha: 'World Honored One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the three previous sutras. (159) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One addressed the monks, saying: 'Due to what does it exist, from what does it arise? To what is it attached, and what is it that sees me? That causes sentient beings to hold such a view, to say such things: 『Sentient beings are without knowledge or vision, without cause or condition.』?' At that time, the monks said to the Buddha: 'World Honored One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the three previous sutras.
。
（一六〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說？」
時，諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一六一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『謂七身非作、非作所作，非化、非化所化，不殺、不動、堅實。何等為七？所謂地身、水身、火身、風身、樂、苦、命。此七種身非作、非作所作，非化、非化所化，不殺、不動、堅實、不轉、不變、不相逼迫。若福、若惡、若福惡，若苦、若樂、若苦樂，若士梟、士首，亦不逼迫世間。若命、若身、七身間間容刀往返，亦不害命，于彼無殺、無殺者，無系、無系者，無念、無念者，無教、無教者。』？」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一六二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『作、教作，斷、教斷，煮、教煮，殺、教殺，害眾生、盜他財、行邪淫、知言妄語、飲酒、穿墻、斷鎖、偷奪，複道害村、害城、害人民，以極利劍輪鉛割，斫截作大肉聚，作如是學：「彼非惡因緣，亦非招惡
現代漢語譯本 （一六〇） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『因為什麼存在，什麼生起？什麼被執著，什麼被視為我？使得眾生產生這樣的見解、這樣的說法？』 當時，眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠……』像這樣廣泛地解說，次第如同前面三部經所說。 （一六一） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『因為什麼存在，什麼生起？什麼被執著，什麼被視為我？使得眾生產生這樣的見解、這樣的說法：『所謂七身不是被創造的，也不是被創造物所創造的，不是變化的，也不是變化物所變化的，不被殺害，不動搖，堅實。哪七種呢？所謂地身、水身、火身、風身、樂、苦、命。這七種身不是被創造的，也不是被創造物所創造的，不是變化的，也不是變化物所變化的，不被殺害，不動搖，堅實，不轉移，不變動，不互相逼迫。無論是福、是惡、是福惡，是苦、是樂、是苦樂，無論是士梟、士首，也不會逼迫世間。無論是命、是身，七身之間即使刀來回穿梭，也不會傷害生命，在那裡沒有殺害、沒有殺害者，沒有束縛、沒有被束縛者，沒有念頭、沒有念頭者，沒有教導、沒有被教導者。』？』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠……』像這樣廣泛地解說，次第如同前面三部經所說。 （一六二） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『因為什麼存在，什麼生起？什麼被執著，什麼被視為我？使得眾生產生這樣的見解、這樣的說法：『做、教唆做，斷、教唆斷，煮、教唆煮，殺、教唆殺，傷害眾生、偷盜他人財物、行邪淫、明知故說謊、飲酒、穿墻、弄斷鎖鏈、偷竊搶奪，在道路上傷害村莊、傷害城市、傷害人民，用極其鋒利的劍輪鉛割，砍成大塊肉堆，像這樣學習：「那不是惡的因緣，也不會招致惡果。」』？』
English version (160) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the World-Honored One addressed the monks: 'What is it that exists, what arises? What is clung to, what is seen as 'I'? That causes beings to hold such views, to speak in such a way?' At that time, the monks said to the Buddha: 'The World-Honored One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' and so on, explaining extensively, in the same order as the three previous discourses. (161) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the World-Honored One addressed the monks: 'What is it that exists, what arises? What is clung to, what is seen as 'I'? That causes beings to hold such views, to speak in such a way: 'The seven bodies are not made, not made by what is made, not transformed, not transformed by what is transformed, not killed, unmoving, solid. What are the seven? They are the earth body, the water body, the fire body, the wind body, pleasure, pain, and life. These seven bodies are not made, not made by what is made, not transformed, not transformed by what is transformed, not killed, unmoving, solid, unshifting, unchanging, not pressing against each other. Whether it is merit, demerit, or both merit and demerit, whether it is pain, pleasure, or both pain and pleasure, whether it is a 'wise man' or a 'leader', they do not oppress the world. Whether it is life or body, even if a knife goes back and forth between the seven bodies, it does not harm life. There is no killing, no killer, no binding, no one bound, no thought, no thinker, no teaching, no one taught.'?' The monks said to the Buddha: 'The World-Honored One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' and so on, explaining extensively, in the same order as the three previous discourses. (162) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the World-Honored One addressed the monks: 'What is it that exists, what arises? What is clung to, what is seen as 'I'? That causes beings to hold such views, to speak in such a way: 'To do, to incite to do, to cut, to incite to cut, to cook, to incite to cook, to kill, to incite to kill, to harm beings, to steal others' property, to engage in sexual misconduct, to knowingly lie, to drink alcohol, to break through walls, to break chains, to steal and rob, to harm villages, to harm cities, to harm people on the road, to cut with extremely sharp sword wheels, to chop into large piles of meat, and to learn like this: 'That is not an evil cause, nor does it bring about evil results.'?'
。于恒水南殺害而去，恒水北作大會而來，彼非因緣福惡，亦非招福惡。惠施、調伏、護持、行利、同利，於此所作，亦非作福。」』？」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一六三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『於此十四百千生門、六十千六百五業、三業、二業、一業、半業、六十二道跡、六十二內劫、百二十泥黎、百三十根、三十六貪界、四十九千龍家、四十九千金翅鳥家、四十九千邪命外道、四十九千外道出家、七想劫、七無想劫、七阿修羅、七毗舍遮、七天、七人、七百海、七夢、七百夢、七險、七百險、七覺、七百覺、六生、十增進、八大士地，於此八萬四千大劫，若愚若智，往來經歷，究竟苦邊。』彼無有沙門、婆羅門作如是說：『我常持戒，受諸苦行，修諸梵行，不熟業者令熟，已熟業者棄捨，進退不可知。』此苦樂常住，生死定量。譬如縷丸擲著空中，漸漸來下，至地自住。如是八萬四千大劫生死定量，亦復如是。」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一六四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本：『在恒水南岸殺害，然後到恒水北岸舉行大會，這並非因果報應，也不是招致福禍。給予、調伏、守護、行利、同利，這些行為本身也不是在造福。』 現代漢語譯本：諸位比丘稟告佛陀：『世尊是法的根源、法的眼睛、法的依靠……』如此廣泛地闡述，次第如同前面三部經文。 現代漢語譯本：（一六三） 現代漢語譯本：我聽到的是這樣的： 現代漢語譯本：一時，佛陀住在舍衛國的祇樹給孤獨園。 現代漢語譯本：那時，世尊告訴諸位比丘：『因為什麼而有？因為什麼而起？因為什麼而執著？因為什麼而見我？使得眾生產生這樣的見解、這樣的說法：『在這十四百千個生門、六萬六千五種業、三種業、兩種業、一種業、半種業、六十二種道跡、六十二個內劫、一百二十個泥犁、一百三十個根、三十六個貪界、四萬九千個龍族、四萬九千個金翅鳥族、四萬九千個邪命外道、四萬九千個外道出家、七個有想劫、七個無想劫、七個阿修羅、七個毗舍遮、七個天、七個人、七百個海、七個夢、七百個夢、七個險、七百個險、七個覺、七百個覺、六種生、十種增進、八種大士地，在這八萬四千大劫中，無論是愚笨還是聰明，都在其中往來經歷，最終到達苦的盡頭。』他們沒有沙門、婆羅門這樣說：『我常常持戒，承受各種苦行，修習各種梵行，使未成熟的業成熟，使已成熟的業捨棄，進退不可知。』這種苦樂是常住的，生死是定量的。譬如線團被拋向空中，漸漸落下，到達地面就停止。這八萬四千大劫的生死定量，也是如此。』 現代漢語譯本：諸位比丘稟告佛陀：『世尊是法的根源、法的眼睛、法的依靠……』如此廣泛地闡述，次第如同前面三部經文。 現代漢語譯本：（一六四） 現代漢語譯本：我聽到的是這樣的： 現代漢語譯本：一時，佛陀住在舍衛國的祇樹給孤獨園。
English version: 'Killing on the south bank of the Ganges and then holding a great assembly on the north bank of the Ganges, this is not due to karmic causes and conditions, nor does it bring about fortune or misfortune. Giving, taming, protecting, acting for benefit, and sharing benefits, these actions themselves are not creating merit.' English version: The monks said to the Buddha, 'World Honored One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the previous three sutras. English version: (163) English version: Thus have I heard: English version: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. English version: At that time, the World Honored One told the monks, 'What is it that exists? What is it that arises? What is it that is attached to? What is it that sees self? That causes beings to have such views and such sayings: 『In these fourteen hundred thousand birth gates, sixty-six thousand five kinds of karma, three kinds of karma, two kinds of karma, one kind of karma, half a kind of karma, sixty-two paths, sixty-two inner kalpas, one hundred and twenty hells, one hundred and thirty roots, thirty-six realms of desire, forty-nine thousand dragon families, forty-nine thousand garuda families, forty-nine thousand heretical ascetics, forty-nine thousand non-Buddhist renunciates, seven kalpas of perception, seven kalpas of non-perception, seven asuras, seven pisachas, seven heavens, seven humans, seven hundred seas, seven dreams, seven hundred dreams, seven dangers, seven hundred dangers, seven awakenings, seven hundred awakenings, six births, ten advancements, eight great bodhisattva grounds, in these eighty-four thousand great kalpas, whether foolish or wise, they go through them, ultimately reaching the end of suffering.』 They have no shramanas or brahmins who say, 『I always uphold precepts, endure various austerities, cultivate various pure practices, making unripe karma ripen, and abandoning ripe karma, the advance and retreat are unknowable.』 This suffering and happiness are permanent, and birth and death are fixed. Just as a ball of thread is thrown into the air, gradually falling down, and stopping when it reaches the ground. The fixed amount of birth and death in these eighty-four thousand great kalpas is also like this.' English version: The monks said to the Buddha, 'World Honored One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the previous three sutras. English version: (164) English version: Thus have I heard: English version: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『風不吹、火不燃、水不流、箭不射、懷妊不產、乳不構、日月若出若沒、若明若闇不可知。』？」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一六五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『此大梵自在，造作自然，為眾生父。』？」
諸比丘白佛言：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一六六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『色是我，余則虛名；無色是我，余則虛名；色非色是我，余則虛名；非色非無色是我，余則虛名；我有邊，余則虛名；我無邊，余則虛名；我有邊無邊，余則虛名；我非有邊非無邊，余則虛名。一想、種種想、多想、無量想，我一向樂、一向苦、若苦、樂、不苦不樂，余則虛名。』？」
諸比丘白佛言：「世尊是法根、法眼、法依……」廣說次第如上三經。
（一六七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本： 當時，世尊告訴眾比丘：『因為什麼存在，什麼生起？執著于什麼，又看到什麼是我？使得眾生產生這樣的見解，這樣說：『風不會吹動，火不會燃燒，水不會流動，箭不會射出，懷孕不會生產，乳汁不會擠出，太陽和月亮的出現和消失，光明和黑暗都不可知。』？』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠……』如此廣泛地闡述，次第如同前面三部經所說。
（一六五） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『因為什麼存在，什麼生起？執著于什麼，又看到什麼是我？使得眾生產生這樣的見解，這樣說：『這個大梵天是自在的，創造了自然，是眾生的父親。』？』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠……』如此廣泛地闡述，次第如同前面三部經所說。
（一六六） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『因為什麼存在，什麼生起？執著于什麼，又看到什麼是我？使得眾生產生這樣的見解，這樣說：『色是我，其餘都是虛名；無色是我，其餘都是虛名；色非色是我，其餘都是虛名；非色非無色是我，其餘都是虛名；我有邊，其餘都是虛名；我無邊，其餘都是虛名；我有邊無邊，其餘都是虛名；我非有邊非無邊，其餘都是虛名。一想、種種想、多想、無量想，我一向快樂、一向痛苦、若苦若樂、不苦不樂，其餘都是虛名。』？』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠……』如此廣泛地闡述，次第如同前面三部經所說。
（一六七） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。
English version: At that time, the World-Honored One addressed the monks, saying: 'Due to what existence, what arises? To what is one attached, and what is seen as 'I'? Causing sentient beings to hold such views and say: 'The wind does not blow, fire does not burn, water does not flow, arrows do not shoot, pregnancy does not produce, milk is not drawn, the rising and setting of the sun and moon, light and darkness are unknowable.'?' The monks replied to the Buddha: 'World-Honored One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they elaborated extensively, in the same order as the previous three sutras.
(165) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the World-Honored One addressed the monks, saying: 'Due to what existence, what arises? To what is one attached, and what is seen as 'I'? Causing sentient beings to hold such views and say: 'This Great Brahma is self-existent, creates nature, and is the father of all beings.'?' The monks replied to the Buddha: 'World-Honored One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they elaborated extensively, in the same order as the previous three sutras.
(166) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the World-Honored One addressed the monks, saying: 'Due to what existence, what arises? To what is one attached, and what is seen as 'I'? Causing sentient beings to hold such views and say: 'Form is 'I', the rest is just a name; formlessness is 'I', the rest is just a name; form and non-form is 'I', the rest is just a name; neither form nor formlessness is 'I', the rest is just a name; I have a boundary, the rest is just a name; I am boundless, the rest is just a name; I have a boundary and am boundless, the rest is just a name; I am neither bounded nor boundless, the rest is just a name. One thought, various thoughts, many thoughts, immeasurable thoughts, I am always happy, always suffering, sometimes suffering, sometimes happy, neither suffering nor happy, the rest is just a name.'?' The monks replied to the Buddha: 'World-Honored One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they elaborated extensively, in the same order as the previous three sutras.
(167) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti.
。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『色是我，余則妄想；非色、非非色是我，余則妄想；我有邊，余則妄想；我無邊，余則妄想；我非有邊非無邊，余則妄想。我一想、種種想、少想、無量想，我一向樂、一向苦，若苦、樂、不苦不樂。』？」
諸比丘白佛言：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一六八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『我世間常、世間無常、世間常無常、世間非常非無常；世有邊、世無邊、世有邊無邊、世非有邊非無邊；命即是身、命異身異；如來死後有、如來死後無、如來死後有無、如來死後非有非無。』？」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一六九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『世間我常、世間我無常、世間我常無常、世間我非常非無常；我苦常、我苦無常、我苦常無常、我苦非常非無常；世間我自作、世間我他作、世間我自作他作、世間我非自作非他作非自非他無因作；世間我苦自作、世間我苦他作、世間我苦自他作、世間我苦非自非他無因作
現代漢語譯本 當時，世尊告訴眾比丘：『因為什麼存在，什麼生起？執著于什麼，又看到什麼是我？使得眾生產生這樣的見解，這樣說：『色是我，其餘都是妄想；非色、非非色是我，其餘都是妄想；我有邊，其餘都是妄想；我無邊，其餘都是妄想；我非有邊非無邊，其餘都是妄想。我一個想法、各種想法、少許想法、無量想法，我一味快樂、一味痛苦，或者既不苦也不樂。』？』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠……』如此廣泛地講述，次第如同前面三部經。
（一六八） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『因為什麼存在，什麼生起？執著于什麼，又看到什麼是我？使得眾生產生這樣的見解，這樣說：『我世間是常、世間是無常、世間是常無常、世間既不是常也不是無常；世間有邊、世間無邊、世間既有邊又無邊、世間既非有邊也非無邊；生命就是身體、生命與身體不同；如來死後存在、如來死後不存在、如來死後既存在又不存在、如來死後既非存在也非不存在。』？』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠……』如此廣泛地講述，次第如同前面三部經。
（一六九） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『因為什麼存在，什麼生起？執著于什麼，又看到什麼是我？使得眾生產生這樣的見解，這樣說：『世間我是常、世間我是無常、世間我是常無常、世間我既不是常也不是無常；我所受的苦是常、我所受的苦是無常、我所受的苦是常無常、我所受的苦既不是常也不是無常；世間是我自己造作的、世間是他人造作的、世間是我自己和他人共同造作的、世間既不是自己造作也不是他人造作，無因造作；世間我所受的苦是我自己造作的、世間我所受的苦是他人造作的、世間我所受的苦是我自己和他人共同造作的、世間我所受的苦既不是自己也不是他人造作，無因造作。』？』
English version At that time, the World-Honored One addressed the monks, saying: 'What is it that exists, what arises? What is clung to, and what is seen as 'I'? That causes beings to hold such views and say: 'Form is 'I', the rest is delusion; neither form nor non-form is 'I', the rest is delusion; 'I' have a boundary, the rest is delusion; 'I' am boundless, the rest is delusion; 'I' am neither bounded nor boundless, the rest is delusion. 'I' have one thought, various thoughts, few thoughts, immeasurable thoughts; 'I' am solely happy, solely suffering, or neither suffering nor happy.'?' The monks said to the Buddha: 'World-Honored One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the previous three sutras.
(168) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One addressed the monks, saying: 'What is it that exists, what arises? What is clung to, and what is seen as 'I'? That causes beings to hold such views and say: 'The world is eternal, the world is impermanent, the world is both eternal and impermanent, the world is neither eternal nor impermanent; the world has a boundary, the world is boundless, the world is both bounded and boundless, the world is neither bounded nor boundless; life is the body, life is different from the body; the Tathagata exists after death, the Tathagata does not exist after death, the Tathagata both exists and does not exist after death, the Tathagata neither exists nor does not exist after death.'?' The monks said to the Buddha: 'World-Honored One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the previous three sutras.
(169) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One addressed the monks, saying: 'What is it that exists, what arises? What is clung to, and what is seen as 'I'? That causes beings to hold such views and say: 'The world 'I' is eternal, the world 'I' is impermanent, the world 'I' is both eternal and impermanent, the world 'I' is neither eternal nor impermanent; the suffering 'I' experience is eternal, the suffering 'I' experience is impermanent, the suffering 'I' experience is both eternal and impermanent, the suffering 'I' experience is neither eternal nor impermanent; the world is self-made by 'I', the world is made by others, the world is made by both 'I' and others, the world is neither self-made nor made by others, it is made without cause; the suffering 'I' experience in the world is self-made by 'I', the suffering 'I' experience in the world is made by others, the suffering 'I' experience in the world is made by both 'I' and others, the suffering 'I' experience in the world is neither self-made nor made by others, it is made without cause.'?'
。』？」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一七〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『若無五欲娛樂，是則見法般涅槃；若離惡不善法，有覺、有觀，離生喜樂，入初禪，乃至第四禪，是第一義般涅槃。』？」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一七一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令諸眾生作如是見、如是說：『若粗四大色斷壞、無所有，是名我正斷；若復我欲界斷壞、死後無所有，是名我正斷；若復我色界死後斷壞、無所有，是名我正斷；若得空入處、識入處、無所有入處、非想非非想入處，我死後斷壞、無所有，是名我正斷。』？」
諸比丘白佛：「世尊是法根、法眼、法依……」如是廣說，次第如上三經。
（一七二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若法無常者當斷，斷彼法已，以義饒益，長夜安樂。何法無常？色無常，受、想、行、識無常。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（一七三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 諸位比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠……』像這樣廣泛地闡述，次第如同前面三部經所說。 （一七〇） 我聽聞是這樣的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴諸位比丘：『因為什麼存在，什麼生起？執著于什麼，又以什麼為我？使得眾生產生這樣的見解、這樣的說法：『如果沒有五欲的享樂，那就是見到法的涅槃；如果遠離惡不善法，有覺、有觀，由遠離而生喜樂，進入初禪，乃至第四禪，這是第一義的涅槃。』？』 諸位比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠……』像這樣廣泛地闡述，次第如同前面三部經所說。 （一七一） 我聽聞是這樣的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴諸位比丘：『因為什麼存在，什麼生起？執著于什麼，又以什麼為我？使得眾生產生這樣的見解、這樣的說法：『如果粗大的四大色斷壞、不存在，這稱為我的真正斷滅；如果我的欲界斷壞、死後不存在，這稱為我的真正斷滅；如果我的**死後斷壞、不存在，這稱為我的真正斷滅；如果獲得空入處、識入處、無所有入處、非想非非想入處，我死後斷壞、不存在，這稱為我的真正斷滅。』？』 諸位比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠……』像這樣廣泛地闡述，次第如同前面三部經所說。 （一七二） 我聽聞是這樣的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴諸位比丘：『如果法是無常的，就應當斷除，斷除那些法后，以義理饒益，長夜安樂。什麼法是無常的？色是無常的，受、想、行、識是無常的。』 佛說完這部經后，諸位比丘聽聞佛所說，歡喜奉行。 （一七三） 我聽聞是這樣的： 一時，佛住在舍衛國的祇樹給孤獨園。
English version The monks said to the Buddha, 'Venerable Sir, the Blessed One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the three previous sutras. (170) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. Then, the Blessed One said to the monks, 'Because of what does it exist, from what does it arise? To what is it attached, and what is seen as 'I'? Causing beings to have such views and such sayings: 'If there is no enjoyment of the five desires, then that is seeing the Nirvana of the Dharma; if one is separated from evil and unwholesome states, with initial and sustained thought, born of detachment, joy and pleasure, entering the first jhana, up to the fourth jhana, this is the ultimate Nirvana.'?' The monks said to the Buddha, 'Venerable Sir, the Blessed One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the three previous sutras. (171) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. Then, the Blessed One said to the monks, 'Because of what does it exist, from what does it arise? To what is it attached, and what is seen as 'I'? Causing beings to have such views and such sayings: 'If the gross four great elements of form are broken and cease to exist, that is called my true annihilation; if my desire realm is broken and ceases to exist after death, that is called my true annihilation; if my ** is broken and ceases to exist after death, that is called my true annihilation; if one attains the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and I am broken and cease to exist after death, that is called my true annihilation.'?' The monks said to the Buddha, 'Venerable Sir, the Blessed One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma...' Thus they spoke extensively, in the same order as the three previous sutras. (172) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. Then, the Blessed One said to the monks, 'If a dharma is impermanent, it should be abandoned. Having abandoned that dharma, it is beneficial in meaning, and brings long-lasting peace. What dharma is impermanent? Form is impermanent, feeling, perception, mental formations, and consciousness are impermanent.' Having spoken this sutra, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (173) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti.
。
爾時，世尊告諸比丘：「若過去無常法當斷，斷彼法已，以義饒益，長夜安樂。云何過去無常法？過去色是無常法，過去欲是無常法，彼法當斷。斷彼法已，以義饒益，長夜安樂。受、想、行、識亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如是未來、現在、過去現在、未來現在、過去未來、過去未來現在。
（一七四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「為斷無常法故，當求大師。云何是無常法？謂色是無常法；為斷彼法，當求大師。受、想、行、識亦復如是。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
如是，過去、未來、現在、過去未來現在，當求大師，八種經如是。種種教隨順、安、廣安、周普安、導、廣導、究竟導、說、廣說、隨順說、第二伴、真知識、同意、愍、悲、崇義、崇安慰、樂、崇觸、崇安隱、欲、精進、方便、廣方便、堪能方便、堅固、強健、勇猛身心、勇猛難伏、攝受常學、不放逸修、思惟、念、覺、知、明、慧、辯、思量、梵行、如意、念處、正勤、根、力、覺、道、止、觀、念身、正憶念一一八經，亦如上說。如斷義。如是知義、盡義、吐義、止義、舍義亦如是。
（一七五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「猶如有人火燒頭衣，當云何救？」
比丘白佛言：「世尊！當起增上欲，慇勤方便時救令滅
現代漢語譯本 那時，世尊告訴眾比丘：『如果過去的無常法應當斷除，斷除那些法后，就能獲得利益，長久安樂。什麼是過去的無常法呢？過去的色是無常法，過去的欲是無常法，這些法應當斷除。斷除這些法后，就能獲得利益，長久安樂。受、想、行、識也是如此。』 佛說完這部經后，眾比丘聽了佛所說，歡喜奉行。 像這樣，未來、現在、過去現在、未來現在、過去未來、過去未來現在。 （一七四） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『爲了斷除無常法，應當尋求大師。什麼是無常法呢？所謂色是無常法；爲了斷除這些法，應當尋求大師。受、想、行、識也是如此。』 佛說完這部經后，眾比丘聽了佛所說，歡喜奉行。 像這樣，過去、未來、現在、過去未來現在，應當尋求大師，八種經都是這樣。種種教導隨順、安、廣安、周普安、引導、廣導、究竟導、說、廣說、隨順說、第二伴、真知識、同意、憐憫、悲憫、崇尚義理、崇尚安慰、快樂、崇尚接觸、崇尚安穩、慾望、精進、方便、廣方便、堪能方便、堅固、強健、勇猛身心、勇猛難伏、攝受常學、不放逸修、思惟、念、覺、知、明、慧、辯、思量、梵行、如意、念處、正勤、根、力、覺、道、止、觀、念身、正憶念一一八經，也像上面所說。如斷除的意義。像這樣，知道的意義、窮盡的意義、吐出的意義、停止的意義、捨棄的意義也是如此。 （一七五） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『就像有人頭上的衣服被火燒著，應當如何救呢？』 比丘們對佛說：『世尊！應當發起強烈的慾望，勤奮方便地及時救滅。』
English version At that time, the World Honored One told the bhikkhus: 'If past impermanent dharmas should be abandoned, having abandoned those dharmas, one will benefit and have long-lasting peace. What are past impermanent dharmas? Past form is an impermanent dharma, past desire is an impermanent dharma, these dharmas should be abandoned. Having abandoned these dharmas, one will benefit and have long-lasting peace. Feeling, perception, mental formations, and consciousness are also like this.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. Like this, the future, the present, the past-present, the future-present, the past-future, the past-future-present. (One seventy-four) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the bhikkhus: 'In order to abandon impermanent dharmas, one should seek a master. What are impermanent dharmas? So-called form is an impermanent dharma; in order to abandon these dharmas, one should seek a master. Feeling, perception, mental formations, and consciousness are also like this.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. Like this, the past, the future, the present, the past-future-present, one should seek a master, all eight kinds of sutras are like this. Various teachings such as following, peace, broad peace, universal peace, guidance, broad guidance, ultimate guidance, speaking, broad speaking, following speaking, a second companion, true knowledge, agreement, compassion, pity, honoring righteousness, honoring comfort, joy, honoring contact, honoring security, desire, diligence, skillful means, broad skillful means, capable skillful means, firmness, strength, courageous body and mind, courageous and difficult to subdue, receiving constant learning, non-negligent practice, contemplation, mindfulness, awareness, knowing, clarity, wisdom, eloquence, reflection, pure conduct, wish fulfillment, mindfulness foundations, right effort, faculties, powers, enlightenment factors, the path, cessation, insight, mindfulness of the body, right mindfulness, all one hundred and eight sutras, are also as described above. Like the meaning of abandoning. Like this, the meaning of knowing, the meaning of exhausting, the meaning of expelling, the meaning of stopping, the meaning of relinquishing are also like this. (One seventy-five) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the bhikkhus: 'It is like someone whose head clothing is on fire, how should it be extinguished?' The bhikkhus said to the Buddha: 'World Honored One! One should arouse strong desire, diligently and skillfully extinguish it in time.'
。」
佛告比丘：「頭衣燒然尚可暫忘，無常盛火應盡除斷滅；為斷無常火故，勤求大師。斷何等無常故勤求大師？謂斷色無常故勤求大師，斷受、想、行、識無常故勤求大師。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如斷無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，如是八種救頭然譬經，如上廣說。如求大師，如是求種種教、隨順教，如上廣說。如斷義，如是知義、盡義、吐義、止義、舍義、滅義、沒義，亦復如是。
（一七六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「為斷無常故，當隨修內身身觀住。何等法無常？謂色無常，為斷彼故，當隨修內身身觀住。如是受、想、行、識無常，為斷彼故，當隨修內身身觀住。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如無常，如是過去色無常，未來色、現在色、過去未來色、過去現在色、未來現在色、過去未來現在色無常，斷彼故，當隨修身身觀住。受、想、行、識亦復如是。
如隨修內身身觀住八種，如是外身身觀、內外身身觀、內受受觀、外受受觀、內外受受觀、內心心觀、外心心觀、內外心心觀、內法法觀、外法法觀、內外法法觀住一一八經，亦如上說。
如斷無常義，修四念處；如是知義、盡義、吐義、止義、舍義、滅義、沒義故，隨修四念處，亦如上說
現代漢語譯本： 佛陀告訴比丘們：『即使是頭上著火，尚且可以暫時忘記，但無常的猛火應當徹底斷除。爲了斷除無常的火焰，應當勤求大師。斷除何種無常才需要勤求大師呢？就是爲了斷除色（物質）的無常才需要勤求大師，爲了斷除受（感受）、想（思維）、行（意志）、識（意識）的無常才需要勤求大師。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 如同斷除無常一樣，過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，這八種如同救頭燃眉的比喻的經文，都如上面所廣泛講述的那樣。如同尋求大師一樣，尋求種種教導、隨順教導，也如上面所廣泛講述的那樣。如同斷除的意義一樣，知道意義、窮盡意義、捨棄意義、停止意義、放下意義、滅除意義、消失意義，也都是如此。
（一七六） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『爲了斷除無常，應當隨順修習內身身觀。什麼法是無常的呢？就是色（物質）是無常的，爲了斷除它，應當隨順修習內身身觀。同樣，受（感受）、想（思維）、行（意志）、識（意識）也是無常的，爲了斷除它們，應當隨順修習內身身觀。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 如同無常一樣，過去色無常，未來色、現在色、過去未來色、過去現在色、未來現在色、過去未來現在色無常，爲了斷除它們，應當隨順修習身身觀。受、想、行、識也是如此。 如同隨順修習內身身觀這八種，外身身觀、內外身身觀、內受受觀、外受受觀、內外受受觀、內心心觀、外心心觀、內外心心觀、內法法觀、外法法觀、內外法法觀這每一種的八種經文，也如上面所說的那樣。 如同斷除無常的意義，修習四念處；同樣，爲了知道意義、窮盡意義、捨棄意義、停止意義、放下意義、滅除意義、消失意義，隨順修習四念處，也如上面所說的那樣。
English version: The Buddha told the monks, 'Even if your head were on fire, you could temporarily forget it, but the raging fire of impermanence should be completely extinguished. To extinguish the fire of impermanence, one should diligently seek a master. What kind of impermanence requires diligently seeking a master to extinguish? It is to extinguish the impermanence of form (matter) that one needs to diligently seek a master, and to extinguish the impermanence of feeling, perception, mental formations, and consciousness that one needs to diligently seek a master.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. Just as with extinguishing impermanence, so it is with past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence. These eight sutras, like the analogy of saving one's head from fire, are as extensively explained above. Just as with seeking a master, so it is with seeking various teachings and teachings that are in accordance with the Dharma, as extensively explained above. Just as with the meaning of extinguishing, so it is with knowing the meaning, exhausting the meaning, relinquishing the meaning, stopping the meaning, abandoning the meaning, destroying the meaning, and disappearing the meaning, all are the same.
(One Seventy-Six) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the monks, 'To extinguish impermanence, one should practice mindfulness of the body within. What is impermanent? Form (matter) is impermanent. To extinguish it, one should practice mindfulness of the body within. Likewise, feeling, perception, mental formations, and consciousness are also impermanent. To extinguish them, one should practice mindfulness of the body within.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. Just as with impermanence, so it is with past form impermanence, future form, present form, past and future form, past and present form, future and present form, and past, future, and present form impermanence. To extinguish them, one should practice mindfulness of the body. Feeling, perception, mental formations, and consciousness are also the same. Just as with the eight types of practicing mindfulness of the body within, so it is with mindfulness of the body without, mindfulness of the body within and without, mindfulness of feeling within, mindfulness of feeling without, mindfulness of feeling within and without, mindfulness of mind within, mindfulness of mind without, mindfulness of mind within and without, mindfulness of dharma within, mindfulness of dharma without, and mindfulness of dharma within and without. Each of these eight sutras is as explained above. Just as with the meaning of extinguishing impermanence, one practices the four foundations of mindfulness; likewise, to know the meaning, exhaust the meaning, relinquish the meaning, stop the meaning, abandon the meaning, destroy the meaning, and disappear the meaning, one practices the four foundations of mindfulness, as explained above.
。
（一七七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「猶如有人火燒頭衣，當云何救？」
比丘白佛言：「世尊！當起增上欲，慇勤方便時救令滅。」
佛告比丘：「頭衣燒然尚可暫忘，無常盛火應盡斷，為斷無常火故，隨修內身身觀住。云何為斷無常火故，隨修內身身觀住？謂色無常，為斷彼故，隨修內身身觀住。受、想、行、識無常，為斷彼故，隨修內身身觀住……」廣說乃至……。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常。如內身身觀住八經，如是外身身觀八經、內外身身觀八經如上說。
如身念處二十四經，如是受念處、心念處、法念處二十四經如上說。
如當斷無常九十六經，如是當知、當吐、當盡、當止、當舍、當滅、當沒一一九十六經，亦如上說。
（一七八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「猶如有人火燒頭衣，當云何救？」
比丘白佛言：「世尊！起增上欲，慇勤方便時救令滅。」
佛告比丘：「頭衣燒然尚可暫忘，無常盛火應盡斷。為斷無常火故，已生惡不善法當斷，起欲、精勤、攝心令增長
現代漢語譯本 （一七七） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果有人頭上的衣服著火了，應當如何撲救？』 比丘們回答佛陀說：『世尊！應當生起強烈的意願，勤奮努力，及時撲滅。』 佛陀告訴比丘們：『頭上的衣服著火尚且可以暫時忘記，無常的猛火應當徹底斷除。爲了斷除無常的火，應當隨順修習內身身觀。如何爲了斷除無常的火，隨順修習內身身觀呢？就是說色是無常的，爲了斷除對色的執著，隨順修習內身身觀。受、想、行、識是無常的，爲了斷除對它們的執著，隨順修習內身身觀……』（此處省略詳細內容）。 佛陀說完這部經后，比丘們聽了佛陀的教誨，歡喜奉行。 如同無常一樣，過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常。如同內身身觀的八部經一樣，外身身觀的八部經、內外身身觀的八部經也如上面所說。 如同身念處的二十四部經一樣，受念處、心念處、法念處的二十四部經也如上面所說。 如同應當斷除無常的九十六部經一樣，應當知道、應當吐出、應當盡除、應當止息、應當捨棄、應當滅除、應當消沒的每一種都有九十六部經，也如上面所說。 （一七八） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果有人頭上的衣服著火了，應當如何撲救？』 比丘們回答佛陀說：『世尊！應當生起強烈的意願，勤奮努力，及時撲滅。』 佛陀告訴比丘們：『頭上的衣服著火尚且可以暫時忘記，無常的猛火應當徹底斷除。爲了斷除無常的火，已經生起的惡不善法應當斷除，生起意願、精勤努力、收攝心念，使之增長。
English version (177) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus, saying: 'Suppose a person's head-clothing were on fire, how should it be extinguished?' The bhikkhus replied to the Buddha, 'Venerable Sir, one should arouse intense desire, diligently apply effort, and extinguish it in time.' The Buddha told the bhikkhus, 'Even if one's head-clothing were on fire, it could be temporarily forgotten, but the raging fire of impermanence should be completely extinguished. To extinguish the fire of impermanence, one should dwell contemplating the body internally. How does one dwell contemplating the body internally to extinguish the fire of impermanence? It is that form is impermanent, and to extinguish attachment to it, one dwells contemplating the body internally. Feeling, perception, mental formations, and consciousness are impermanent, and to extinguish attachment to them, one dwells contemplating the body internally...' (extensive details omitted). Having spoken this discourse, the bhikkhus, delighted by the Buddha's words, practiced accordingly. Just as with impermanence, so too with past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence. Just as with the eight discourses on internal body contemplation, so too with the eight discourses on external body contemplation, and the eight discourses on internal and external body contemplation, as described above. Just as with the twenty-four discourses on mindfulness of the body, so too with the twenty-four discourses on mindfulness of feeling, mindfulness of mind, and mindfulness of phenomena, as described above. Just as with the ninety-six discourses on what should be abandoned regarding impermanence, so too with the ninety-six discourses each on what should be known, what should be expelled, what should be exhausted, what should be stopped, what should be relinquished, what should be extinguished, and what should be annihilated, as described above. (178) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus, saying: 'Suppose a person's head-clothing were on fire, how should it be extinguished?' The bhikkhus replied to the Buddha, 'Venerable Sir, one should arouse intense desire, diligently apply effort, and extinguish it in time.' The Buddha told the bhikkhus, 'Even if one's head-clothing were on fire, it could be temporarily forgotten, but the raging fire of impermanence should be completely extinguished. To extinguish the fire of impermanence, evil unwholesome states that have arisen should be abandoned, and desire, effort, and mindfulness should be aroused to increase them.'
。斷何等無常法故，已生惡不善法為斷故，起欲、方便、攝心增進？謂色無常故，受、想、行、識無常當斷故，已生惡不善法令斷，起欲、方便、攝心增進……」廣說乃至……。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如無常經，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常八經，亦如上說。
如已生惡不善法當斷故，如是未生惡不善法令不生、未生善法令生、已生善法令增廣故，起欲、方便、攝心增進八經，亦如上說。
如當斷無常三十二經，如是當知、當吐、當盡、當止、當舍、當滅、當沒一一三十二經，廣說如上。
（一七九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「猶如有人火燒頭衣，當云何救？」
比丘白佛言：「世尊！當起增上欲，慇勤方便時救令滅？」
佛告比丘：「頭衣燒燃尚可暫忘，無常盛火當盡斷。為斷無常火故，當修欲定斷行成就如意足。當斷何等法無常？謂當斷色無常，當斷受、想、行、識無常故，修欲定斷行成就如意足……」如經廣說，乃至……。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常八經，亦如上說。
如修欲定，如是精進定、意定、思惟定亦如是
現代漢語譯本：『因為要斷除什麼樣的無常法，爲了斷除已經產生的惡不善法，而生起慾望、方便、收攝心意並精進呢？』意思是說，因為色是無常的，受、想、行、識也是無常的，應當斷除這些，所以爲了斷除已經產生的惡不善法，而生起慾望、方便、收攝心意並精進……」（此處省略詳細的論述）……。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 如同《無常經》一樣，關於過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常這八部經，也如上面所說。 如同爲了斷除已產生的惡不善法，同樣，爲了使未產生的惡不善法不產生，爲了使未產生的善法產生，爲了使已產生的善法增長廣大，而生起慾望、方便、收攝心意並精進的這八部經，也如上面所說。 如同應當斷除無常的三十二部經，同樣，應當知道、應當吐出、應當滅盡、應當止息、應當捨棄、應當滅除、應當消沒，每一項都有三十二部經，詳細的論述如上所述。 （一七九） 我聽到的是這樣的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果有人頭上的衣服被火燒著了，應當如何救火呢？』 比丘們回答佛陀說：『世尊！應當生起強烈的慾望，勤奮努力，及時救火使其熄滅。』 佛陀告訴比丘們：『頭上的衣服被燒著尚且可以暫時忘記，無常的猛火應當徹底斷除。爲了斷除無常的火，應當修習欲定，斷除行為，成就如意足。應當斷除什麼樣的無常法呢？意思是說，應當斷除色是無常的，應當斷除受、想、行、識是無常的，所以修習欲定，斷除行為，成就如意足……』（此處省略詳細的論述）……。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 如同《無常經》一樣，關於過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常這八部經，也如上面所說。 如同修習欲定一樣，關於精進定、意定、思惟定也是如此。
English version: 'What kind of impermanent dharmas should be abandoned, and for the sake of abandoning evil and unwholesome dharmas that have already arisen, does one arouse desire, effort, mindfulness, and progress? It means that because form is impermanent, and feeling, perception, mental formations, and consciousness are also impermanent and should be abandoned, therefore, to abandon evil and unwholesome dharmas that have already arisen, one arouses desire, effort, mindfulness, and progress...' (extensive explanation omitted) ... After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Like the 'Impermanence Sutra,' the eight sutras on past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are also as described above. Just as for the sake of abandoning evil and unwholesome dharmas that have already arisen, similarly, for the sake of preventing evil and unwholesome dharmas that have not yet arisen from arising, for the sake of causing wholesome dharmas that have not yet arisen to arise, and for the sake of increasing and expanding wholesome dharmas that have already arisen, the eight sutras on arousing desire, effort, mindfulness, and progress are also as described above. Just as there are thirty-two sutras on abandoning impermanence, similarly, it should be known, it should be expelled, it should be exhausted, it should be stopped, it should be relinquished, it should be extinguished, and it should be annihilated, each with thirty-two sutras, with detailed explanations as above. (179) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One said to the monks, 'If someone's head clothing were on fire, how should it be extinguished?' The monks replied to the Buddha, 'World Honored One! One should arouse strong desire, diligently make effort, and extinguish it in time.' The Buddha told the monks, 'Even if the head clothing is burning, it can be temporarily forgotten, but the fierce fire of impermanence should be completely extinguished. To extinguish the fire of impermanence, one should cultivate the concentration of desire, abandon actions, and achieve the power of wish fulfillment. What kind of impermanent dharmas should be abandoned? It means that one should abandon the impermanence of form, and one should abandon the impermanence of feeling, perception, mental formations, and consciousness, therefore, one should cultivate the concentration of desire, abandon actions, and achieve the power of wish fulfillment...' (extensive explanation omitted) ... After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Like the 'Impermanence Sutra,' the eight sutras on past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are also as described above. Just as with the cultivation of the concentration of desire, so too are the concentrations of effort, intention, and contemplation.
。如當斷三十二經，如是當知、當吐、當盡、當止、當舍、當滅、當沒一一三十二經，亦如上說。
（一八〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「猶如有人火燒頭衣，當云何救？」
比丘白佛言：「世尊！當起增上欲，慇勤方便時救令滅。」
佛告比丘：「頭衣燒然尚可暫忘，無常盛火當盡斷。為斷無常火故，當修信根。斷何等無常法？謂當斷色無常，當斷受、想、行、識無常故，修信根……」如是廣說，乃至……。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，亦如上說。
如信根八經，如是修精進根、念根、定根、慧根八經，亦如上說。
如當斷四十經，如是當知、當吐、當盡、當止、當舍、當滅、當沒四十經，亦如上說。
（一八一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「猶如有人火燒頭衣，當云何救？」
比丘白佛言：「世尊！當起增上欲，慇勤方便時救令滅。」
佛告比丘：「頭衣燒然尚可暫忘，無常盛火當盡斷。為斷無常火故，當修信力。斷何等無常故，當修信力？謂斷色無常故，當修信力，斷受、想、行、識無常故，當修信力……」如是廣說，乃至……。
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 如同應當斷除三十二種經文，像這樣應當知道、應當捨棄、應當窮盡、應當停止、應當放下、應當滅除、應當消沒這三十二種經文，也像上面所說的那樣。
（一八〇）
我是這樣聽說的：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『如果有人頭上的衣服著火了，應當如何救火？』
比丘們回答佛陀說：『世尊！應當生起強烈的意願，勤奮努力，及時救火使其熄滅。』
佛陀告訴比丘們：『頭上的衣服著火尚且可以暫時忘記，無常的猛火應當徹底斷除。爲了斷除無常的火焰，應當修習信根。斷除什麼樣的無常法呢？就是應當斷除色法的無常，應當斷除受、想、行、識的無常，因此修習信根……』像這樣廣泛地解說，乃至……。
佛陀說完這部經后，各位比丘聽了佛陀所說，歡喜地奉行。
如同無常，像這樣過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，也像上面所說的那樣。
如同信根的八種經文，像這樣修習精進根、念根、定根、慧根的八種經文，也像上面所說的那樣。
如同應當斷除的四十種經文，像這樣應當知道、應當捨棄、應當窮盡、應當停止、應當放下、應當滅除、應當消沒的四十種經文，也像上面所說的那樣。
（一八一）
我是這樣聽說的：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『如果有人頭上的衣服著火了，應當如何救火？』
比丘們回答佛陀說：『世尊！應當生起強烈的意願，勤奮努力，及時救火使其熄滅。』
佛陀告訴比丘們：『頭上的衣服著火尚且可以暫時忘記，無常的猛火應當徹底斷除。爲了斷除無常的火焰，應當修習信力。斷除什麼樣的無常法，應當修習信力呢？就是斷除色法的無常，應當修習信力，斷除受、想、行、識的無常，應當修習信力……』像這樣廣泛地解說，乃至……。
佛陀說完這部經后，各位比丘聽了佛陀所說，歡喜地奉行。
English version Just as there are thirty-two discourses to be abandoned, similarly, there are thirty-two discourses to be known, to be relinquished, to be exhausted, to be stopped, to be given up, to be extinguished, and to be eliminated, each of which is as described above.
(180)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
Then, the Blessed One addressed the monks, 'Suppose a person's head clothing were on fire, how should it be extinguished?'
The monks replied to the Buddha, 'Venerable Sir, one should arouse intense desire, diligently apply effort, and extinguish it in time.'
The Buddha told the monks, 'Even if head clothing is burning, it can be temporarily forgotten, but the great fire of impermanence should be completely cut off. To cut off the fire of impermanence, one should cultivate the root of faith. What impermanent phenomena should be cut off? It is the impermanence of form that should be cut off, the impermanence of feeling, perception, mental formations, and consciousness that should be cut off, therefore cultivate the root of faith...' Thus, it is explained extensively, and so on...
Having spoken this discourse, the monks, delighted by the Buddha's words, practiced accordingly.
Just as with impermanence, so too with past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence, each is as described above.
Just as there are eight discourses on the root of faith, so too there are eight discourses on cultivating the root of effort, the root of mindfulness, the root of concentration, and the root of wisdom, each is as described above.
Just as there are forty discourses to be abandoned, similarly, there are forty discourses to be known, to be relinquished, to be exhausted, to be stopped, to be given up, to be extinguished, and to be eliminated, each is as described above.
(181)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
Then, the Blessed One addressed the monks, 'Suppose a person's head clothing were on fire, how should it be extinguished?'
The monks replied to the Buddha, 'Venerable Sir, one should arouse intense desire, diligently apply effort, and extinguish it in time.'
The Buddha told the monks, 'Even if head clothing is burning, it can be temporarily forgotten, but the great fire of impermanence should be completely cut off. To cut off the fire of impermanence, one should cultivate the power of faith. What impermanent phenomena should be cut off, for which one should cultivate the power of faith? It is the impermanence of form that should be cut off, therefore one should cultivate the power of faith; the impermanence of feeling, perception, mental formations, and consciousness that should be cut off, therefore one should cultivate the power of faith...' Thus, it is explained extensively, and so on...
Having spoken this discourse, the monks, delighted by the Buddha's words, practiced accordingly.
。
如無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常八經，亦如上說。
如信力，如是精進力、念力、定力、慧力八經，亦如上說。
如當斷四十經，如是當知、當吐、當盡、當止、當舍、當滅、當沒一一四十經，亦如上說。
（一八二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「猶如有人火燒頭衣，當云何救？」
比丘白佛言：「世尊！當起增上欲，慇勤方便時救令滅。」
佛告比丘：「頭衣燒然尚可暫忘，無常盛火當盡斷。為斷無常火故，修念覺分。斷何等法無常故，修念覺分？謂斷色無常，修念覺分，當斷受、想、行、識無常，修念覺分……」如是廣說，乃至……。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常八經如上說。
如念覺分八經，如是擇法覺分、精進覺分、喜覺分、除覺分、舍覺分、定覺分一一八經，亦如上說。
如當斷五十六經，如是當知、當吐、當盡、當止、當舍、當滅、當沒一一五十六經如上說。
（一八三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「猶如有人火燒頭衣，當云何救？」
比丘白佛言：「世尊！當起增上欲，慇勤方便時救令滅
現代漢語譯本 『如無常』，就像這樣，過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常這八種經文，也像上面所說的那樣。 『如信力』，就像這樣，精進力、念力、定力、慧力這八種經文，也像上面所說的那樣。 『如應當斷除的四十種經文』，就像這樣，應當知道、應當吐出、應當窮盡、應當停止、應當捨棄、應當滅除、應當消沒，每一種都有四十種經文，也像上面所說的那樣。 （一八二） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果有人頭上的衣服著火了，應當如何救火？』 比丘們回答佛陀說：『世尊！應當生起強烈的意願，勤奮努力，及時救火使其熄滅。』 佛陀告訴比丘們：『頭上的衣服著火尚且可以暫時忘記，無常的猛火應當徹底斷除。爲了斷除無常的火，應當修習念覺分。爲了斷除什麼法的無常，而修習念覺分呢？就是爲了斷除色無常，修習念覺分；應當斷除受、想、行、識的無常，修習念覺分……』像這樣廣泛地解說，乃至……。 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 『如無常』，就像這樣，過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常這八種經文，也像上面所說的那樣。 『如念覺分』這八種經文，就像這樣，擇法覺分、精進覺分、喜覺分、除覺分、舍覺分、定覺分，每一種都有八種經文，也像上面所說的那樣。 『如應當斷除的五十六種經文』，就像這樣，應當知道、應當吐出、應當窮盡、應當停止、應當捨棄、應當滅除、應當消沒，每一種都有五十六種經文，也像上面所說的那樣。 （一八三） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果有人頭上的衣服著火了，應當如何救火？』 比丘們回答佛陀說：『世尊！應當生起強烈的意願，勤奮努力，及時救火使其熄滅。
English version 'As impermanence,' so it is with the eight discourses on past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence, as described above. 'As the power of faith,' so it is with the eight discourses on the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom, as described above. 'As the forty discourses on what should be abandoned,' so it is with the forty discourses each on what should be known, what should be expelled, what should be exhausted, what should be stopped, what should be relinquished, what should be extinguished, and what should be eliminated, as described above. (182) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks, 'Suppose a person's head clothing were on fire, how should it be extinguished?' The monks replied to the Buddha, 'Venerable Sir, one should arouse intense desire, diligently apply effort, and extinguish it in time.' The Buddha told the monks, 'Even the burning of head clothing can be temporarily forgotten, but the raging fire of impermanence should be completely extinguished. To extinguish the fire of impermanence, one should cultivate the mindfulness enlightenment factor. To extinguish the impermanence of what dharma, should one cultivate the mindfulness enlightenment factor? It is to extinguish the impermanence of form, one should cultivate the mindfulness enlightenment factor; one should extinguish the impermanence of feeling, perception, mental formations, and consciousness, one should cultivate the mindfulness enlightenment factor...' Thus, it is extensively explained, and so on... Having spoken this discourse, the monks, delighted by the Buddha's words, practiced accordingly. 'As impermanence,' so it is with the eight discourses on past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence, as described above. 'As the eight discourses on the mindfulness enlightenment factor,' so it is with the eight discourses each on the discrimination of dharma enlightenment factor, the diligence enlightenment factor, the joy enlightenment factor, the tranquility enlightenment factor, the equanimity enlightenment factor, and the concentration enlightenment factor, as described above. 'As the fifty-six discourses on what should be abandoned,' so it is with the fifty-six discourses each on what should be known, what should be expelled, what should be exhausted, what should be stopped, what should be relinquished, what should be extinguished, and what should be eliminated, as described above. (183) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks, 'Suppose a person's head clothing were on fire, how should it be extinguished?' The monks replied to the Buddha, 'Venerable Sir, one should arouse intense desire, diligently apply effort, and extinguish it in time.'
。」
佛告比丘：「頭衣燒然尚可暫忘，無常盛火當盡斷。為斷無常火故，當修正見。斷何等無常法火故，當修正見，斷色無常故，當修正見，斷受、想、行、識無常故，當修正見……」如是廣說，乃至……。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如無常，如是過去無常，未來無常，現在無常，過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，亦如上說。
如正見八經，如是正志、正語、正業、正命、正方便、正念、正定一一八經，亦如上說。
如當斷六十四經，如是當知、當吐、當盡、當止、當舍、當滅、當沒一一六十四經，亦如上說。
（一八四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「猶如有人火燒頭衣，當云何救？」
比丘白佛言：「世尊！當起增上欲，慇勤方便時救令滅。」
佛告比丘：「頭衣燒然尚可暫忘，無常盛火當盡斷無餘。為斷無常火故，當修苦習盡道。斷何等無常法故，當修苦習盡道？謂斷色無常故，當修苦習盡道；斷受、想、行、識無常故，當修苦習盡道……」如是廣說，乃至……。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，亦如上說。
如苦習盡道八經，如是苦盡道、樂非盡道、樂盡道一一八經，亦如上說
現代漢語譯本： 佛陀告訴比丘們：『即使頭上的衣服著火了，還可以暫時忘記，但無常的猛火必須徹底斷除。爲了斷除無常的火焰，應當修習正見。爲了斷除什麼樣的無常之法火，應當修習正見呢？爲了斷除色法的無常，應當修習正見；爲了斷除受、想、行、識的無常，應當修習正見……』如此廣泛地闡述，乃至……。 佛陀說完這部經后，比丘們聽了佛陀的教誨，歡喜地奉行。 如同無常一樣，過去的無常、未來的無常、現在的無常、過去未來的無常、過去現在的無常、未來現在的無常、過去未來現在的無常，也如上面所說。 如同正見八經一樣，正志、正語、正業、正命、正方便、正念、正定這八種經，也如上面所說。 如同應當斷除的六十四經一樣，應當知、應當吐、應當盡、應當止、應當舍、應當滅、應當沒這六十四經，也如上面所說。 （一八四） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴比丘們：『如果有人頭上的衣服著火了，應當如何救呢？』 比丘們回答佛陀說：『世尊！應當發起強烈的意願，勤奮努力地及時救滅。』 佛陀告訴比丘們：『頭上的衣服著火了尚可暫時忘記，但無常的猛火必須徹底斷除，不留餘燼。爲了斷除無常的火焰，應當修習苦習盡道。爲了斷除什麼樣的無常之法，應當修習苦習盡道呢？爲了斷除色法的無常，應當修習苦習盡道；爲了斷除受、想、行、識的無常，應當修習苦習盡道……』如此廣泛地闡述，乃至……。 佛陀說完這部經后，比丘們聽了佛陀的教誨，歡喜地奉行。 如同無常一樣，過去的無常、未來的無常、現在的無常、過去未來的無常、過去現在的無常、未來現在的無常、過去未來現在的無常，也如上面所說。 如同苦習盡道八經一樣，苦盡道、樂非盡道、樂盡道這八種經，也如上面所說。
English version: The Buddha told the monks, 'Even if your head clothing were on fire, you could temporarily forget about it, but the raging fire of impermanence must be completely extinguished. To extinguish the fire of impermanence, you should cultivate right view. To extinguish what kind of fire of impermanent dharmas should you cultivate right view? To extinguish the impermanence of form, you should cultivate right view; to extinguish the impermanence of feeling, perception, mental formations, and consciousness, you should cultivate right view...' Thus, it is extensively explained, and so on... After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. Just like impermanence, the impermanence of the past, the impermanence of the future, the impermanence of the present, the impermanence of the past and future, the impermanence of the past and present, the impermanence of the future and present, and the impermanence of the past, future, and present are also as described above. Just like the eight sutras on right view, the eight sutras on right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration are also as described above. Just like the sixty-four sutras that should be abandoned, the sixty-four sutras on what should be known, what should be expelled, what should be exhausted, what should be stopped, what should be relinquished, what should be extinguished, and what should be submerged are also as described above. (184) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the World Honored One said to the monks, 'If someone's head clothing were on fire, how should it be saved?' The monks replied to the Buddha, 'World Honored One! One should arouse intense desire, diligently and expediently save it to extinguish it.' The Buddha told the monks, 'Even if your head clothing were on fire, you could temporarily forget about it, but the raging fire of impermanence must be completely extinguished without any remainder. To extinguish the fire of impermanence, you should cultivate the path of suffering, its origin, its cessation, and the way to its cessation. To extinguish what kind of impermanent dharmas should you cultivate the path of suffering, its origin, its cessation, and the way to its cessation? To extinguish the impermanence of form, you should cultivate the path of suffering, its origin, its cessation, and the way to its cessation; to extinguish the impermanence of feeling, perception, mental formations, and consciousness, you should cultivate the path of suffering, its origin, its cessation, and the way to its cessation...' Thus, it is extensively explained, and so on... After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. Just like impermanence, the impermanence of the past, the impermanence of the future, the impermanence of the present, the impermanence of the past and future, the impermanence of the past and present, the impermanence of the future and present, and the impermanence of the past, future, and present are also as described above. Just like the eight sutras on the path of suffering, its origin, its cessation, and the way to its cessation, the eight sutras on the path of the cessation of suffering, the path of non-cessation of pleasure, and the path of the cessation of pleasure are also as described above.
。
如當斷三十二經，如是當知、當吐、當盡、當止、當舍、當滅、當沒一一三十二經，亦如上說。
（一八五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「猶如有人火燒頭衣，當云何救？」
比丘白佛言：「世尊！當起增上欲，慇勤方便時救令滅。」
佛告比丘：「頭衣燒然尚可暫忘，無常盛火當盡斷無餘。為斷無常火故，當修無貪法句。斷何等法無常故，當修無貪法句？謂當斷色無常故，修無貪法句，斷受、想、行、識無常故，修無貪法句……」如是廣說，乃至……。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，亦如上說。
如當修無貪法句八經，如是無恚、無癡諸句正句法句一一八經如上說。
如當斷二十四經，如是當知、當吐、當盡、當止、當舍、當滅、當沒一一二十四經，亦如上說。
（一八六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「猶如有人火燒頭衣，當云何救？」
比丘白佛言：「世尊！當起增上欲，慇勤方便時救令滅。」
佛告比丘：「頭衣燒然尚可暫忘，無常盛火當盡斷。為斷無常火故，當修止。斷何等法無常故，當修止？謂斷色無常故，當修止；斷受、想、行、識無常故，當修止……」如是廣說，乃至……
現代漢語譯本 就像應當斷除三十二種經文一樣，應當知道、應當捨棄、應當窮盡、應當停止、應當放下、應當滅除、應當消沒這三十二種經文，也像上面所說的那樣。
（一八五）
我是這樣聽說的：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『就像有人頭上的衣服著火了，應當如何救？』
比丘們回答佛陀說：『世尊！應當生起強烈的意願，勤奮努力，及時救滅。』
佛陀告訴比丘們：『頭上的衣服著火尚且可以暫時忘記，無常的猛火應當徹底斷除。爲了斷除無常的火，應當修習無貪的法句。斷除什麼法的無常，應當修習無貪的法句呢？就是斷除色法的無常，修習無貪的法句；斷除受、想、行、識的無常，修習無貪的法句……』像這樣廣泛地解說，乃至……。
佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜奉行。
就像無常一樣，過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，也像上面所說的那樣。
就像應當修習無貪法句的八種經文一樣，無嗔、無癡等各種正句法句，每一種都有八種經文，也像上面所說的那樣。
就像應當斷除二十四種經文一樣，應當知道、應當捨棄、應當窮盡、應當停止、應當放下、應當滅除、應當消沒這二十四種經文，也像上面所說的那樣。
（一八六）
我是這樣聽說的：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『就像有人頭上的衣服著火了，應當如何救？』
比丘們回答佛陀說：『世尊！應當生起強烈的意願，勤奮努力，及時救滅。』
佛陀告訴比丘們：『頭上的衣服著火尚且可以暫時忘記，無常的猛火應當徹底斷除。爲了斷除無常的火，應當修習止。斷除什麼法的無常，應當修習止呢？就是斷除色法的無常，應當修習止；斷除受、想、行、識的無常，應當修習止……』像這樣廣泛地解說，乃至……
English version Just as there are thirty-two discourses to be abandoned, so too should it be known, relinquished, exhausted, stopped, given up, extinguished, and eliminated, each of these thirty-two discourses, as described above.
(185)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti.
Then, the World-Honored One addressed the monks, saying: 'Suppose a person's head clothing were on fire, how should it be extinguished?'
The monks replied to the Buddha, 'World-Honored One! One should arouse intense desire, diligently and expediently extinguish it in time.'
The Buddha told the monks, 'Even if head clothing were burning, it could be temporarily forgotten, but the raging fire of impermanence should be completely extinguished. To extinguish the fire of impermanence, one should cultivate the phrase of non-greed. What impermanent dharma should be abandoned to cultivate the phrase of non-greed? It is abandoning the impermanence of form, cultivating the phrase of non-greed; abandoning the impermanence of feeling, perception, volition, and consciousness, cultivating the phrase of non-greed...' Thus, it is extensively explained, and so on...
After the Buddha finished speaking this discourse, the monks, having heard what the Buddha said, joyfully practiced it.
Just like impermanence, so too are past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence, as described above.
Just as there are eight discourses on cultivating the phrase of non-greed, so too are there eight discourses each on non-hatred, non-delusion, and other correct phrases, as described above.
Just as there are twenty-four discourses to be abandoned, so too should it be known, relinquished, exhausted, stopped, given up, extinguished, and eliminated, each of these twenty-four discourses, as described above.
(186)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti.
Then, the World-Honored One addressed the monks, saying: 'Suppose a person's head clothing were on fire, how should it be extinguished?'
The monks replied to the Buddha, 'World-Honored One! One should arouse intense desire, diligently and expediently extinguish it in time.'
The Buddha told the monks, 'Even if head clothing were burning, it could be temporarily forgotten, but the raging fire of impermanence should be completely extinguished. To extinguish the fire of impermanence, one should cultivate cessation. What impermanent dharma should be abandoned to cultivate cessation? It is abandoning the impermanence of form, one should cultivate cessation; abandoning the impermanence of feeling, perception, volition, and consciousness, one should cultivate cessation...' Thus, it is extensively explained, and so on...
。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，亦如上說。
如修止八經，如是修觀八經，亦如上說。
如當斷十六經，如是當知、當吐、當盡、當止、當舍、當滅、當沒一一十六經，亦如上說。
「諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、非異我、不相在如實知；受、想、行、識亦如是。多聞聖弟子如是正觀者，於色生厭，受、想、行、識生厭；厭已不樂，不樂故解脫，解脫知見：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 佛陀說完這部經后，眾比丘聽聞佛陀所說，都歡喜地奉行。 如同無常的道理一樣，過去是無常的，未來是無常的，現在是無常的，過去未來是無常的，過去現在是無常的，未來現在是無常的，過去未來現在都是無常的，這些道理都如上面所說。 如同修習止的八種經文一樣，修習觀的八種經文，也如上面所說。 如同應當斷除的十六種經文一樣，應當知曉、應當吐出、應當窮盡、應當停止、應當捨棄、應當滅除、應當沉沒的每一種都有十六種經文，這些道理都如上面所說。 『所有一切色法，無論是過去的、未來的、現在的，無論是內在的、外在的，無論是粗糙的、細微的，無論是美好的、醜陋的，無論是遙遠的、臨近的，它們都不是我，不是與我不同的東西，也不是存在於我之中的東西，應當如實地知曉；感受、思想、行為、意識也是如此。』多聞的聖弟子如果這樣正確地觀察，就會對色法生起厭離，對感受、思想、行為、意識生起厭離；厭離之後就不會貪戀，不貪戀就會解脫，解脫之後就會生起這樣的知見：『我的生死已經終結，清凈的修行已經建立，該做的事情已經完成，自己知道不會再有來生。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，都歡喜地奉行。
English version After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Just as impermanence is, so too are the past impermanent, the future impermanent, the present impermanent, the past and future impermanent, the past and present impermanent, the future and present impermanent, and the past, future, and present all impermanent, as described above. Just as there are eight sutras on cultivating tranquility, so too are there eight sutras on cultivating insight, as described above. Just as there are sixteen sutras on what should be abandoned, so too are there sixteen sutras each on what should be known, what should be expelled, what should be exhausted, what should be stopped, what should be relinquished, what should be extinguished, and what should be submerged, as described above. 'All forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of them are not-self, not different from self, and not existing within self, should be known as they truly are; so too are feelings, perceptions, volitions, and consciousness. A well-learned noble disciple who thus correctly observes, becomes disenchanted with form, and becomes disenchanted with feelings, perceptions, volitions, and consciousness; being disenchanted, they are not attached, and not being attached, they are liberated, and upon liberation, they have the knowledge: 『Birth is exhausted, the holy life is established, what had to be done is done, and I know that there will be no further existence.』' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
。
「如無常，如是動搖、旋轉、尪瘵、破壞、飄疾、朽敗、危頓、不恒、不安、變易、惱苦、災患、魔邪、魔勢、魔器，如沫、如泡、如芭蕉、如幻，微劣、貪嗜、殺摽、刀劍、疾妒、相殘、損減、衰耗、繫縛、捶打、惡瘡、癰疽、利刺、煩惱、謫罰、陰蓋、過患、處愁、戚、惡知識，苦、空、非我、非我所，怨家連鎖，非義、非安慰，熱惱、無蔭、無洲、無覆、無依、無護，生法、老法、病法、死法、憂悲法、惱苦法、無力法、羸劣法、不可欲法、誘引法、將養法、有苦法、有殺法、有惱法、有熱法、有相法、有吹法、有取法、深險法、難澀法、不正法、兇暴法、有貪法、有恚法、有癡法、不住法、燒然法、掛閡法、災法、集法、滅法、骨聚法、肉段法、執炬法、火坑法，如毒蛇、如夢價借、如樹果、如屠牛者、如殺人者、如觸露、如淹水、如駛流、如織縷、如輪沙水、如跳杖、如毒瓶、如毒身、如毒華、如毒果、煩惱動。如是，比丘！乃至斷過去、未來、現在無常，乃至滅沒，當修止觀。
「斷何等法過去、未來、現在無常，乃至滅沒，修止觀？謂斷色過去、未來、現在無常，乃至滅沒，故修止觀。受、想、行、識亦復如是。
「是故諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、非異我、不相在如實知。受、想、行、識亦復如是。
「多聞聖弟子如是觀者，於色生厭，于受、想、行、識生厭，厭故不樂，不樂故解脫，解脫知見：『我生已盡，梵行已立，所作已作，自知不受後有
現代漢語譯本：『諸法無常，如動搖、旋轉、衰弱、破壞、飄散、朽爛、危急、不恒常、不安穩、變易、惱人痛苦、災禍、魔障、魔力、魔器，如泡沫、如水泡、如芭蕉樹、如幻象，微弱低劣、貪婪嗜慾、殺戮、刀劍、嫉妒、互相殘害、損減、衰敗、束縛、捶打、惡瘡、癰疽、利刺、煩惱、責罰、陰暗遮蔽、過失、憂愁、悲傷、惡友，痛苦、空虛、非我、非我所有，怨敵相連、不義、不安慰，熱惱、無廕庇、無洲渚、無覆蓋、無依靠、無保護，生法、老法、病法、死法、憂愁悲傷法、惱人痛苦法、無力法、羸弱法、不可欲法、誘惑法、將養法、有苦法、有殺法、有惱法、有熱法、有相法、有吹法、有取法、深險法、難澀法、不正法、兇暴法、有貪法、有嗔法、有癡法、不住法、燃燒法、掛礙法、災難法、集聚法、滅盡法、骨聚法、肉段法、執炬法、火坑法，如毒蛇、如夢中借貸、如樹上果實、如屠牛者、如殺人者、如觸露、如淹水、如急流、如織線、如輪沙水、如跳杖、如毒瓶、如毒身、如毒花、如毒果，煩惱動盪。比丘們！應當斷除過去、未來、現在的一切無常，乃至滅盡，修習止觀。』 『斷除何種過去、未來、現在無常之法，乃至滅盡，修習止觀呢？即斷除色法過去、未來、現在無常，乃至滅盡，故修習止觀。受、想、行、識也是如此。』 『因此，所有色法，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是美好、醜陋，無論是遙遠、臨近，它們都不是我，不是與我不同的東西，不依存於我，應當如實知曉。受、想、行、識也是如此。』 『多聞的聖弟子如此觀察，對色法生起厭離，對受、想、行、識生起厭離，因厭離而不貪戀，因不貪戀而解脫，解脫後生起知見：『我的生死已盡，清凈的修行已完成，該做的已做完，自己知道不再有來生。』
English version: 'Impermanence is like this: moving, rotating, weakening, destroying, scattering, decaying, precarious, not constant, not stable, changing, distressing, calamitous, demonic, demonic power, demonic weapons, like foam, like bubbles, like banana trees, like illusions, weak and inferior, greedy and desirous, killing, swords, jealousy, mutual harm, diminishing, decaying, bondage, beating, sores, carbuncles, thorns, afflictions, punishments, dark coverings, faults, worries, sorrows, evil friends, suffering, emptiness, not-self, not belonging to self, enemies chained together, unjust, not comforting, burning, without shade, without an island, without cover, without reliance, without protection, the law of birth, the law of aging, the law of sickness, the law of death, the law of sorrow and grief, the law of distress, the law of weakness, the law of frailty, the law of undesirability, the law of temptation, the law of nurturing, the law of suffering, the law of killing, the law of distress, the law of heat, the law of form, the law of blowing, the law of grasping, the law of deep danger, the law of difficulty, the law of injustice, the law of violence, the law of greed, the law of hatred, the law of delusion, the law of instability, the law of burning, the law of hindrance, the law of disaster, the law of accumulation, the law of cessation, the law of bone collection, the law of flesh segments, the law of holding a torch, the law of a fire pit, like a poisonous snake, like a dream loan, like a fruit on a tree, like a butcher, like a murderer, like touching dew, like drowning, like a rapid current, like weaving threads, like sand and water in a wheel, like a jumping stick, like a poisonous bottle, like a poisonous body, like a poisonous flower, like a poisonous fruit, the movement of afflictions. Thus, monks! You should cut off the impermanence of the past, future, and present, even to extinction, and practice cessation and insight.' 'What kind of past, future, and present impermanent dharmas should be cut off, even to extinction, to practice cessation and insight? It is cutting off the impermanence of form in the past, future, and present, even to extinction, therefore practicing cessation and insight. The same is true for feeling, perception, mental formations, and consciousness.' 'Therefore, all forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, they are all not-self, not different from self, not dependent on self, one should know this as it is. The same is true for feeling, perception, mental formations, and consciousness.' 'A well-learned noble disciple, observing in this way, becomes weary of form, becomes weary of feeling, perception, mental formations, and consciousness. Because of weariness, they do not delight in them. Because of not delighting, they are liberated. Upon liberation, they have the knowledge: 『My birth is exhausted, the holy life is established, what had to be done is done, I know that there will be no further existence.』'
。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（一八七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「以成就一法故，不復堪任知色無常，知受、想、行、識無常。何等為一法成就？謂貪慾一法成就，不堪能知色無常，知受、想、行、識無常。何等一法成就？謂無貪慾成就，無貪慾法者，堪能知色無常，堪能知受、想、行、識無常。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
「如成就不成就，如是知不知、親不親、明不明、識不識、察不察、量不量、覆不覆、種不種、掩不掩、映翳不翳亦如是。
「如是知，如是識解，受、求、辯、獨證，亦復如是。
「如貪，如是恚、癡、瞋、恨、呰、執、嫉、慳、幻、諂、無慚、無愧、慢、慢慢、增慢、我慢、增上慢、邪慢、卑慢、憍慢、放逸、矜高、曲為相規、利誘、利惡、欲多、欲常、欲不敬、惡口、惡知識、不忍貪、嗜不貪、惡貪，身見、邊見、邪見、見取、戒取、欲愛、瞋恚、睡眠、掉悔、疑、惛悴、蹁躚、赑屃、懶、亂想、不正憶、身濁、不直、不軟、不異、欲覺、恚覺、害覺、親覺、國土覺、輕易覺、愛他家覺、愁憂惱苦，於此等一一法，乃至映翳，不堪任滅色作證。
「何等為一法？所謂惱苦，以惱苦映翳故，不堪任於色滅盡作證，不堪任於受、想、行、識滅盡作證。一法不映翳故，堪任於色滅盡作證，堪任於受、想、行、識滅盡作證
現代漢語譯本：佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 現代漢語譯本：就這樣，我聽聞： 現代漢語譯本：一時，佛陀住在舍衛國的祇樹給孤獨園。 現代漢語譯本：那時，世尊告訴眾比丘：『因為成就一種法，就不能夠了知色是無常的，不能夠了知受、想、行、識是無常的。哪一種法成就呢？就是貪慾這種法成就，就不能夠了知色是無常的，不能夠了知受、想、行、識是無常的。哪一種法成就呢？就是沒有貪慾這種法成就，沒有貪慾這種法的人，就能夠了知色是無常的，能夠了知受、想、行、識是無常的。』 現代漢語譯本：佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 現代漢語譯本：『就像成就與不成就一樣，知道與不知道、親近與不親近、明白與不明白、認識與不認識、觀察與不觀察、衡量與不衡量、覆蓋與不覆蓋、播種與不播種、掩蓋與不掩蓋、遮蔽與不遮蔽也是如此。』 現代漢語譯本：『像這樣知道，像這樣理解，接受、尋求、辯論、獨自證悟，也是如此。』 現代漢語譯本：『像貪慾一樣，像嗔恚、愚癡、憤怒、怨恨、責罵、執著、嫉妒、吝嗇、虛幻、諂媚、無慚、無愧、驕慢、慢慢、增慢、我慢、增上慢、邪慢、卑慢、憍慢、放逸、自高自大、曲意逢迎、利誘、利惡、慾望多、慾望常、慾望不敬、惡語、惡友、不忍貪、嗜不貪、惡貪，身見、邊見、邪見、見取、戒取、欲愛、嗔恚、睡眠、掉悔、疑、昏沉、蹁躚、赑屃、懶惰、亂想、不正憶念、身體污濁、不正直、不柔軟、不調和、欲覺、恚覺、害覺、親覺、國土覺、輕易覺、愛他家覺、愁憂惱苦，對於這些一一法，乃至遮蔽，都不能夠滅除色而作證。』 現代漢語譯本：『哪一種法呢？就是惱苦，因為被惱苦遮蔽，就不能夠滅除色而作證，不能夠滅除受、想、行、識而作證。一種法不遮蔽，就能夠滅除色而作證，能夠滅除受、想、行、識而作證。』
English version: After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. English version: Thus have I heard: English version: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. English version: Then, the World Honored One addressed the monks, saying: 'Because of accomplishing one thing, one is no longer capable of knowing that form is impermanent, nor of knowing that feeling, perception, mental formations, and consciousness are impermanent. What is this one thing that is accomplished? It is the accomplishment of greed; one is incapable of knowing that form is impermanent, nor of knowing that feeling, perception, mental formations, and consciousness are impermanent. What is the one thing that is accomplished? It is the accomplishment of non-greed; one who has accomplished non-greed is capable of knowing that form is impermanent, and capable of knowing that feeling, perception, mental formations, and consciousness are impermanent.' English version: After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. English version: 'Just as with accomplishment and non-accomplishment, so it is with knowing and not knowing, being close and not being close, being clear and not being clear, recognizing and not recognizing, observing and not observing, measuring and not measuring, covering and not covering, sowing and not sowing, concealing and not concealing, obscuring and not obscuring. It is the same.' English version: 'Just as with this knowing, this understanding, receiving, seeking, debating, and solitary realization, it is also the same.' English version: 'Like greed, so it is with hatred, delusion, anger, resentment, scolding, attachment, jealousy, stinginess, illusion, flattery, shamelessness, lack of remorse, pride, excessive pride, increased pride, conceit, superior conceit, wrong conceit, inferior conceit, arrogance, recklessness, haughtiness, crookedness, enticement, harmful gain, excessive desire, constant desire, disrespectful desire, harsh speech, bad friends, not enduring greed, craving non-greed, evil greed, self-view, extreme view, wrong view, clinging to views, clinging to precepts, desire for love, hatred, sleepiness, restlessness, doubt, drowsiness, wandering, sluggishness, laziness, confused thoughts, wrong recollection, a defiled body, not being upright, not being gentle, not being harmonious, thoughts of desire, thoughts of hatred, thoughts of harm, thoughts of relatives, thoughts of country, thoughts of belittling, thoughts of loving another's family, sorrow, worry, and suffering. With each of these things, even to obscuring, one is incapable of extinguishing form and realizing it.' English version: 'What is the one thing? It is affliction and suffering. Because one is obscured by affliction and suffering, one is incapable of extinguishing form and realizing it, and incapable of extinguishing feeling, perception, mental formations, and consciousness and realizing them. When one is not obscured by one thing, one is capable of extinguishing form and realizing it, and capable of extinguishing feeling, perception, mental formations, and consciousness and realizing them.'
。
「何等一法？謂惱苦，此一法不映翳故，堪任於色滅盡作證，堪任於受、想、行、識滅盡作證。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
雜阿含經卷第七 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第八
宋天竺三藏求那跋陀羅譯
（一八八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當正觀察眼無常。如是觀者，是名正見。正觀故生厭，生厭故離喜、離貪，離喜、貪故，我說心正解脫。如是耳、鼻、舌、身、意，離喜、離貪，離喜、貪故。比丘！我說心正解脫，心正解脫者，能自記說：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如無常，如是苦、空、非我，亦如是說。
（一八九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「于眼當正思惟、觀察無常。所以者何？于眼正思惟、觀察無常故，于眼欲貪斷，欲貪斷故，我說心正解脫。耳、鼻、舌、身、意，正思惟、觀察故，欲貪斷，欲貪斷者，我說心正解脫。如是，比丘！心正解脫者，能自記說：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（一九〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 『是哪一種法呢？』是指惱苦，因為這種法不被遮蔽，所以能夠證得色滅盡，能夠證得受、想、行、識滅盡。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 《雜阿含經》卷第七 大正藏第02冊 No. 0099 《雜阿含經》 《雜阿含經》卷第八 宋天竺三藏求那跋陀羅譯 （一八八） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『應當正確地觀察眼睛是無常的。這樣觀察，就稱為正見。因為正確觀察而產生厭離，因為產生厭離而離開喜悅、離開貪慾，因為離開喜悅、貪慾，我說心就得到真正的解脫。耳朵、鼻子、舌頭、身體、意識也是如此，離開喜悅、離開貪慾，因為離開喜悅、貪慾。比丘們！我說心得到真正的解脫，心得到真正解脫的人，能夠自己記述說：『我此生已盡，清凈的修行已經建立，該做的已經做完，自己知道不再有後世的生命。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 如同無常一樣，苦、空、非我，也是這樣說的。 （一八九） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『對於眼睛應當正確地思考、觀察無常。為什麼呢？因為對於眼睛正確地思考、觀察無常，所以對於眼睛的慾望和貪念就會斷除，慾望和貪念斷除，我說心就得到真正的解脫。耳朵、鼻子、舌頭、身體、意識，因為正確地思考、觀察，慾望和貪念就會斷除，慾望和貪念斷除的人，我說心就得到真正的解脫。這樣，比丘們！心得到真正解脫的人，能夠自己記述說：『我此生已盡，清凈的修行已經建立，該做的已經做完，自己知道不再有後世的生命。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （一九〇） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version 'What is that one thing?' It is vexation and suffering. Because this one thing is not obscured, it is capable of realizing the cessation of form, capable of realizing the cessation of feeling, perception, mental formations, and consciousness. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Miscellaneous Agama Sutra, Scroll 7 Taisho Tripitaka Volume 02, No. 0099, Miscellaneous Agama Sutra Miscellaneous Agama Sutra, Scroll 8 Translated by Tripitaka Master Gunabhadra of Tianzhu during the Song Dynasty (188) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the World-Honored One told the monks: 'You should correctly observe that the eye is impermanent. Observing in this way is called right view. Because of right observation, aversion arises; because of aversion, joy and greed are abandoned; because joy and greed are abandoned, I say the mind is truly liberated. The same is true for the ear, nose, tongue, body, and mind; when joy and greed are abandoned. Monks! I say the mind is truly liberated. One whose mind is truly liberated can declare: 「My birth is exhausted, the holy life is established, what was to be done is done, and I know that there will be no further existence.」' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Just as with impermanence, so it is said of suffering, emptiness, and non-self. (189) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the World-Honored One told the monks: 'Regarding the eye, you should correctly contemplate and observe impermanence. Why is that? Because by correctly contemplating and observing impermanence in the eye, desire and greed for the eye are cut off. When desire and greed are cut off, I say the mind is truly liberated. The same is true for the ear, nose, tongue, body, and mind; by correctly contemplating and observing, desire and greed are cut off. One whose desire and greed are cut off, I say the mind is truly liberated. Thus, monks! One whose mind is truly liberated can declare: 「My birth is exhausted, the holy life is established, what was to be done is done, and I know that there will be no further existence.」' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (190) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti.
。
爾時，世尊告諸比丘：「若於眼不識、不知、不斷、不離欲者，不堪任正盡苦。耳、鼻、舌、身、意亦復如是。諸比丘！于眼若識、若知、若斷、若離欲者，堪任正盡苦。于耳、鼻、舌、身、意，若識、若知、若斷、若離欲者，堪任正盡苦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（一九一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「于眼若不識、不知、不斷、不離欲者，不堪任越生、老、病、死苦。耳、鼻、舌、身、意，不識、不知、不斷、不離欲者，不堪任越生、老、病、死苦。諸比丘！于眼若識、若知、若斷、若離欲者，堪任越生、老、病、死苦。于耳、鼻、舌、身、意，若識、若知、若斷、若離欲，堪任越生、老、病、死苦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（一九二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若於眼不離欲，心不解脫者，不堪任正盡苦。于耳、鼻、舌、身、意不離欲，心不解脫者，不堪任正盡苦。諸比丘！若於眼色離欲，心解脫者，彼堪任正盡苦。于耳、鼻、舌、身、意離欲，心解脫者，堪任正盡苦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（一九三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若於眼、色不離欲，心不解脫者，不堪任越生、老、病、死苦
現代漢語譯本 當時，世尊告訴眾比丘：『如果對於眼睛不能認識、不能瞭解、不能斷除、不能脫離慾望，就不能真正地了結痛苦。耳朵、鼻子、舌頭、身體、意念也是如此。各位比丘！如果對於眼睛能夠認識、能夠了解、能夠斷除、能夠脫離慾望，就能真正地了結痛苦。對於耳朵、鼻子、舌頭、身體、意念，如果能夠認識、能夠了解、能夠斷除、能夠脫離慾望，就能真正地了結痛苦。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 （一九一） 我聽到的是這樣的： 有一次，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果對於眼睛不能認識、不能瞭解、不能斷除、不能脫離慾望，就不能超越生、老、病、死的痛苦。耳朵、鼻子、舌頭、身體、意念，如果不能認識、不能瞭解、不能斷除、不能脫離慾望，就不能超越生、老、病、死的痛苦。各位比丘！如果對於眼睛能夠認識、能夠了解、能夠斷除、能夠脫離慾望，就能超越生、老、病、死的痛苦。對於耳朵、鼻子、舌頭、身體、意念，如果能夠認識、能夠了解、能夠斷除、能夠脫離慾望，就能超越生、老、病、死的痛苦。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 （一九二） 我聽到的是這樣的： 有一次，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果對於眼睛不能脫離慾望，心不能解脫，就不能真正地了結痛苦。對於耳朵、鼻子、舌頭、身體、意念不能脫離慾望，心不能解脫，就不能真正地了結痛苦。各位比丘！如果對於眼睛的色慾能夠脫離，心能夠解脫，就能真正地了結痛苦。對於耳朵、鼻子、舌頭、身體、意念的慾望能夠脫離，心能夠解脫，就能真正地了結痛苦。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 （一九三） 我聽到的是這樣的： 有一次，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果對於眼睛和色慾不能脫離慾望，心不能解脫，就不能超越生、老、病、死的痛苦。
English version At that time, the World-Honored One told the bhikkhus: 'If one does not recognize, does not understand, does not abandon, and does not detach from desire regarding the eye, one is incapable of truly ending suffering. The same is true for the ear, nose, tongue, body, and mind. Bhikkhus! If one recognizes, understands, abandons, and detaches from desire regarding the eye, one is capable of truly ending suffering. Regarding the ear, nose, tongue, body, and mind, if one recognizes, understands, abandons, and detaches from desire, one is capable of truly ending suffering.' After the Buddha spoke this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (191) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the bhikkhus: 'If one does not recognize, does not understand, does not abandon, and does not detach from desire regarding the eye, one is incapable of transcending the suffering of birth, old age, sickness, and death. The ear, nose, tongue, body, and mind, if one does not recognize, does not understand, does not abandon, and does not detach from desire, one is incapable of transcending the suffering of birth, old age, sickness, and death. Bhikkhus! If one recognizes, understands, abandons, and detaches from desire regarding the eye, one is capable of transcending the suffering of birth, old age, sickness, and death. Regarding the ear, nose, tongue, body, and mind, if one recognizes, understands, abandons, and detaches from desire, one is capable of transcending the suffering of birth, old age, sickness, and death.' After the Buddha spoke this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (192) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the bhikkhus: 'If one does not detach from desire regarding the eye, and the mind is not liberated, one is incapable of truly ending suffering. If one does not detach from desire regarding the ear, nose, tongue, body, and mind, and the mind is not liberated, one is incapable of truly ending suffering. Bhikkhus! If one detaches from desire regarding the form of the eye, and the mind is liberated, one is capable of truly ending suffering. If one detaches from desire regarding the ear, nose, tongue, body, and mind, and the mind is liberated, one is capable of truly ending suffering.' After the Buddha spoke this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (193) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the bhikkhus: 'If one does not detach from desire regarding the eye and form, and the mind is not liberated, one is incapable of transcending the suffering of birth, old age, sickness, and death.'
。于耳、鼻、舌、身、意不離欲，心不解脫者，不堪任越生、老、病、死苦。諸比丘！若於眼、色離欲，心解脫者，堪任越生、老、病、死苦。于耳、鼻、舌、身、意離欲，心解脫者，堪任越生、老、病、死苦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（一九四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若於眼生喜者，則于苦生喜，若於苦生喜者，我說彼不解脫于苦。于耳、鼻、舌、身、意生喜者，則于苦生喜，于苦生喜者，我說彼不解脫于苦。
「諸比丘！若於眼不生喜者，則于苦不生喜，于苦不生喜者，我說彼解脫于苦。于耳、鼻、舌、身、意不生喜者，則于苦不生喜，于苦不生喜者，我說彼解脫于苦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（一九五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「一切無常。云何一切無常？謂眼無常，若色、眼識、眼觸，若眼觸因緣生受，苦覺、樂覺、不苦不樂覺，彼亦無常。耳、鼻、舌、身、意亦復如是。多聞聖弟子如是觀者，于眼生厭，若色、眼識、眼觸、眼觸因緣生受，苦覺、樂覺、不苦不樂覺，于彼生厭。耳、鼻、舌、身、意，聲、香、味、觸、法、意識、意觸、意觸因緣生受，苦覺、樂覺、不苦不樂覺，彼亦生厭，厭故不樂，不樂故解脫，解脫知見：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 如果對於眼、耳、鼻、舌、身、意不捨棄慾望，內心不得解脫的人，就無法超越生、老、病、死的痛苦。各位比丘！如果對於眼、色捨棄慾望，內心得到解脫的人，就能超越生、老、病、死的痛苦。對於耳、鼻、舌、身、意捨棄慾望，內心得到解脫的人，就能超越生、老、病、死的痛苦。 佛陀說完這部經后，各位比丘聽了佛陀的教誨，都歡喜地奉行。
如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『如果對於眼睛產生喜愛，就會對痛苦產生喜愛；如果對痛苦產生喜愛，我說這個人就不能從痛苦中解脫。對於耳、鼻、舌、身、意產生喜愛，就會對痛苦產生喜愛；如果對痛苦產生喜愛，我說這個人就不能從痛苦中解脫。』 『各位比丘！如果對於眼睛不產生喜愛，就不會對痛苦產生喜愛；如果對痛苦不產生喜愛，我說這個人就能從痛苦中解脫。對於耳、鼻、舌、身、意不產生喜愛，就不會對痛苦產生喜愛；如果對痛苦不產生喜愛，我說這個人就能從痛苦中解脫。』 佛陀說完這部經后，各位比丘聽了佛陀的教誨，都歡喜地奉行。
如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『一切都是無常的。什麼是一切無常呢？就是眼睛是無常的，色、眼識、眼觸，以及眼觸因緣所生的感受，無論是苦受、樂受還是不苦不樂受，也都是無常的。耳、鼻、舌、身、意也是如此。』多聞的聖弟子這樣觀察，就會對眼睛產生厭離，對色、眼識、眼觸、眼觸因緣所生的感受，無論是苦受、樂受還是不苦不樂受，都會產生厭離。對於耳、鼻、舌、身、意，以及聲、香、味、觸、法、意識、意觸、意觸因緣所生的感受，無論是苦受、樂受還是不苦不樂受，也會產生厭離。因為厭離所以不樂，因為不樂所以解脫，解脫后就會知道：『我的生死已經結束，清凈的修行已經完成，該做的已經做完，自己知道不會再有來生。』 佛陀說完這部經后，各位比丘聽了佛陀的教誨，都歡喜地奉行。
English version Those who do not detach from desire regarding the ear, nose, tongue, body, and mind, and whose minds are not liberated, are incapable of overcoming the suffering of birth, old age, sickness, and death. Monks! If one detaches from desire regarding the eye and form, and their mind is liberated, they are capable of overcoming the suffering of birth, old age, sickness, and death. If one detaches from desire regarding the ear, nose, tongue, body, and mind, and their mind is liberated, they are capable of overcoming the suffering of birth, old age, sickness, and death. After the Buddha spoke this sutra, the monks, having heard what the Buddha had said, joyfully practiced it.
Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Sravasti. Then, the World-Honored One addressed the monks: 'If one generates delight in the eye, then one generates delight in suffering; if one generates delight in suffering, I say that they are not liberated from suffering. If one generates delight in the ear, nose, tongue, body, and mind, then one generates delight in suffering; if one generates delight in suffering, I say that they are not liberated from suffering.' 'Monks! If one does not generate delight in the eye, then one does not generate delight in suffering; if one does not generate delight in suffering, I say that they are liberated from suffering. If one does not generate delight in the ear, nose, tongue, body, and mind, then one does not generate delight in suffering; if one does not generate delight in suffering, I say that they are liberated from suffering.' After the Buddha spoke this sutra, the monks, having heard what the Buddha had said, joyfully practiced it.
Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Sravasti. Then, the World-Honored One addressed the monks: 'All is impermanent. What is meant by all being impermanent? It means the eye is impermanent, as are form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is a painful feeling, a pleasant feeling, or a neutral feeling. The same is true for the ear, nose, tongue, body, and mind. A well-learned noble disciple, observing in this way, becomes disenchanted with the eye, as well as with form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is a painful feeling, a pleasant feeling, or a neutral feeling. They also become disenchanted with the ear, nose, tongue, body, and mind, as well as with sound, smell, taste, touch, mental objects, mind-consciousness, mind-contact, and the feeling born of mind-contact, whether it is a painful feeling, a pleasant feeling, or a neutral feeling. Because of disenchantment, they do not delight; because they do not delight, they are liberated. Upon liberation, they know: 「Birth is exhausted, the holy life has been lived, what had to be done has been done, and I know that there will be no further existence.」' After the Buddha spoke this sutra, the monks, having heard what the Buddha had said, joyfully practiced it.
。
如無常經，如是苦、空、無我，亦如是說。
（一九六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「一切無常。云何一切？謂眼無常，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦無常。如是耳、鼻、舌、身、意，若法、意識、意觸、意觸因緣生受，若苦、若樂、不苦不樂，彼亦無常。多聞聖弟子如是觀者，于眼解脫，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦解脫。如是耳、鼻、舌、身、意、法，意識、意觸、意觸因緣生受，若苦、若樂、不苦不樂，彼亦解脫，我說彼生、老、病、死、憂、悲、惱、苦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如說一切無常，如是一切苦、一切空、一切非我、一切虛業法、一切破壞法、一切生法、一切老法、一切病法、一切死法、一切愁憂法、一切煩惱法、一切集法、一切滅法、一切知法、一切識法、一切斷法、一切覺法、一切作證、一切魔、一切魔勢、一切魔器、一切然、一切熾然、一切燒，皆如上二經廣說。
（一九七）
如是我聞：
一時，佛住迦阇尸利沙支提，與千比丘俱，皆是舊縈發婆羅門。
爾時，世尊為千比丘作三種示現教化。云何為三？神足變化示現、他心示現、教誡示現
現代漢語譯本 如同無常的教義一樣，苦、空、無我的道理也是這樣闡述的。
（一九六）
我是這樣聽說的：
一時，佛陀住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『一切都是無常的。什麼是一切呢？就是眼睛是無常的，以及色、眼識、眼觸、眼觸因緣所生的感受，無論是苦、樂、還是不苦不樂，這些也都是無常的。同樣，耳朵、鼻子、舌頭、身體、意識，以及法、意識、意觸、意觸因緣所生的感受，無論是苦、樂、還是不苦不樂，這些也都是無常的。』多聞的聖弟子如果這樣觀察，就能從眼睛中解脫，以及從色、眼識、眼觸、眼觸因緣所生的感受，無論是苦、樂、還是不苦不樂中解脫。同樣，從耳朵、鼻子、舌頭、身體、意識、法、意識、意觸、意觸因緣所生的感受，無論是苦、樂、還是不苦不樂中解脫。我說他們已經脫離了生、老、病、死、憂、悲、惱、苦。
佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。
如同說一切都是無常一樣，一切都是苦、一切都是空、一切都不是我、一切都是虛妄的法、一切都是會破壞的法、一切都是會生的法、一切都是會老的法、一切都是會病的法、一切都是會死的法、一切都是會愁憂的法、一切都是會煩惱的法、一切都是會集起的法、一切都是會滅的法、一切都是可知的法、一切都是可識的法、一切都是可斷的法、一切都是可覺的法、一切都是可作證的、一切都是魔、一切都是魔的勢力、一切都是魔的工具、一切都是燃燒的、一切都是熾熱的、一切都是燒燬的，這些都如上面兩部經所廣泛闡述的那樣。
（一九七）
我是這樣聽說的：
一時，佛陀住在迦奢尸利沙支提，與一千位比丘在一起，他們都是以前結著髮髻的婆羅門。
那時，世尊為一千位比丘做了三種示現教化。哪三種呢？神足變化示現、他心示現、教誡示現。
English version Just as the teaching of impermanence, so are the doctrines of suffering, emptiness, and non-self explained.
(196)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi.
Then, the Blessed One addressed the bhikkhus: 'All is impermanent. What is all? The eye is impermanent, and so are form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is pleasant, unpleasant, or neither-pleasant-nor-unpleasant. These are also impermanent. Likewise, the ear, nose, tongue, body, and mind, as well as phenomena, mind-consciousness, mind-contact, and the feeling born of mind-contact, whether it is pleasant, unpleasant, or neither-pleasant-nor-unpleasant, these are also impermanent.' A well-learned noble disciple, observing in this way, is liberated from the eye, and from form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is pleasant, unpleasant, or neither-pleasant-nor-unpleasant. Likewise, they are liberated from the ear, nose, tongue, body, mind, phenomena, mind-consciousness, mind-contact, and the feeling born of mind-contact, whether it is pleasant, unpleasant, or neither-pleasant-nor-unpleasant. I say they are freed from birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair.
Having spoken this discourse, the bhikkhus rejoiced in the Blessed One's words and practiced accordingly.
Just as it is said that all is impermanent, so it is said that all is suffering, all is empty, all is not-self, all is illusory phenomena, all is subject to destruction, all is subject to birth, all is subject to aging, all is subject to sickness, all is subject to death, all is subject to sorrow, all is subject to affliction, all is subject to arising, all is subject to cessation, all is knowable, all is cognizable, all is to be abandoned, all is to be realized, all is to be witnessed, all is Mara, all is Mara's power, all is Mara's tools, all is burning, all is blazing, all is consumed, all as explained in detail in the two previous discourses.
(197)
Thus have I heard:
At one time, the Buddha was dwelling at the Kajasirisaka shrine, together with a thousand bhikkhus, all of whom were former braided-hair Brahmins.
Then, the Blessed One performed three kinds of displays of teaching for the thousand bhikkhus. What are the three? The display of psychic power, the display of mind-reading, and the display of instruction.
。
神足示現者，世尊隨其所應，而示現入禪定正受，陵虛至東方，作四威儀，行、住、坐、臥，入火三昧，出種種火光，青、黃、赤、白、紅、頗梨色，水火俱現、或身下出火，身上出水，身上出火，身下出水，周圓四方亦復如是。爾時，世尊作種種神變已，于眾中坐，是名神足示現。
他心示現者，如彼心、如彼意、如彼識，彼應作如是念、不應作如是念、彼應作如是舍、彼應作如是身證住，是名他心示現。
教誡示現者，如世尊說：「諸比丘！一切燒然。云何一切燒然？謂眼燒然，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦燒然。如是耳、鼻、舌、身、意燒然，若法、意識、意觸、意觸因緣生受，若苦、若樂、不苦不樂，彼亦燒然，以何燒然，貪火燒然、恚火燒然、癡火燒然，生、老、病、死、憂、悲、惱、苦火燒然。」
爾時，千比丘聞佛所說，不起諸漏，心得解脫，佛說此經已，諸比丘聞佛所說，歡喜奉行。
（一九八）
如是我聞：
一時，佛住王舍城耆阇崛山。
爾時，尊者羅睺羅往詣佛所，稽首佛足，退住一面，白佛言：「世尊！云何知、云何見我內識身及外一切相，令我、我所、我慢使繫著不生？」
爾時，世尊告羅睺羅：「善哉！羅睺羅！能問如來甚深之義。」
佛告羅睺羅：「眼若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、非異我、不相在如實知。耳、鼻、舌、身、意亦復如是
現代漢語譯本：
神足示現，是指世尊根據情況，示現進入禪定正受，騰空飛到東方，做出行、住、坐、臥四種威儀，進入火三昧，放出各種顏色的火焰，青色、黃色、紅色、白色、紅色、琉璃色，水火同時顯現，或者身體下方出火，身體上方出水，身體上方出火，身體下方出水，周圍四方也是這樣。當時，世尊展現各種神通變化后，在眾人中坐下，這稱為神足示現。
他心示現，是指了解對方的心、意、識，知道對方應該這樣想、不應該那樣想，應該這樣捨棄、應該這樣通過身體證悟並安住，這稱為他心示現。
教誡示現，是指世尊說：『各位比丘！一切都在燃燒。什麼是一切都在燃燒呢？就是眼睛在燃燒，如果看到顏色、產生眼識、眼觸、眼觸因緣所生的感受，無論是苦、樂、不苦不樂，也都在燃燒。同樣，耳朵、鼻子、舌頭、身體、意識也在燃燒，如果接觸到法、產生意識、意觸、意觸因緣所生的感受，無論是苦、樂、不苦不樂，也都在燃燒。被什麼燃燒呢？被貪慾之火燃燒、被嗔恨之火燃燒、被愚癡之火燃燒，被生、老、病、死、憂愁、悲傷、煩惱、痛苦之火燃燒。』
當時，一千位比丘聽了佛的教誨，不再產生各種煩惱，內心得到解脫。佛說完這部經后，各位比丘聽了佛的教誨，歡喜地奉行。
（一九八）
我是這樣聽說的：
一時，佛住在王舍城的耆阇崛山。
當時，尊者羅睺羅前往佛陀處，頂禮佛足，退到一旁，對佛說：『世尊！如何知道、如何看到我內在的識身以及外在的一切現象，使我、我所、我慢的執著不再產生？』
當時，世尊告訴羅睺羅：『很好！羅睺羅！你能夠問如來如此深奧的道理。』
佛告訴羅睺羅：『眼睛，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是好、丑，無論是遠、近，這一切都不是我，不是與我不同的東西，不依存於我，要如實地知道。耳朵、鼻子、舌頭、身體、意識也是如此。』
現代漢語譯本：
神足示現，是指世尊根據情況，示現進入禪定正受，騰空飛到東方，做出行、住、坐、臥四種威儀，進入火三昧，放出各種顏色的火焰，青色、黃色、紅色、白色、紅色、琉璃色，水火同時顯現，或者身體下方出火，身體上方出水，身體上方出火，身體下方出水，周圍四方也是這樣。當時，世尊展現各種神通變化后，在眾人中坐下，這稱為神足示現。
他心示現，是指了解對方的心、意、識，知道對方應該這樣想、不應該那樣想，應該這樣捨棄、應該這樣通過身體證悟並安住，這稱為他心示現。
教誡示現，是指世尊說：『各位比丘！一切都在燃燒。什麼是一切都在燃燒呢？就是眼睛在燃燒，如果看到顏色、產生眼識、眼觸、眼觸因緣所生的感受，無論是苦、樂、不苦不樂，也都在燃燒。同樣，耳朵、鼻子、舌頭、身體、意識也在燃燒，如果接觸到法、產生意識、意觸、意觸因緣所生的感受，無論是苦、樂、不苦不樂，也都在燃燒。被什麼燃燒呢？被貪慾之火燃燒、被嗔恨之火燃燒、被愚癡之火燃燒，被生、老、病、死、憂愁、悲傷、煩惱、痛苦之火燃燒。』
當時，一千位比丘聽了佛的教誨，不再產生各種煩惱，內心得到解脫。佛說完這部經后，各位比丘聽了佛的教誨，歡喜地奉行。
（一九八）
我是這樣聽說的：
一時，佛住在王舍城的耆阇崛山。
當時，尊者羅睺羅前往佛陀處，頂禮佛足，退到一旁，對佛說：『世尊！如何知道、如何看到我內在的識身以及外在的一切現象，使我、我所、我慢的執著不再產生？』
當時，世尊告訴羅睺羅：『很好！羅睺羅！你能夠問如來如此深奧的道理。』
佛告訴羅睺羅：『眼睛，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是好、丑，無論是遠、近，這一切都不是我，不是與我不同的東西，不依存於我，要如實地知道。耳朵、鼻子、舌頭、身體、意識也是如此。』
English version:
The manifestation of spiritual power is when the World-Honored One, according to the circumstances, manifests entering into meditative absorption, rises into the air and goes to the east, displaying the four postures of walking, standing, sitting, and lying down. He enters the fire samadhi, emitting various colors of flames: blue, yellow, red, white, crimson, and crystal-like. Water and fire appear simultaneously, or fire emerges from below the body and water from above, or fire from above and water from below, and the same is true in all four directions. At that time, after the World-Honored One had displayed various miraculous transformations, he sat down among the assembly. This is called the manifestation of spiritual power.
The manifestation of knowing others' minds is when one understands another's mind, intention, and consciousness, knowing what they should think and what they should not think, what they should abandon and how they should realize and abide through their body. This is called the manifestation of knowing others' minds.
The manifestation of instruction is when the World-Honored One says: 'Monks! Everything is burning. What is it that is burning? It is the eye that is burning. If there is form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is painful, pleasant, or neither painful nor pleasant, that too is burning. Likewise, the ear, nose, tongue, body, and mind are burning. If there is a dharma, mind-consciousness, mind-contact, and the feeling born of mind-contact, whether it is painful, pleasant, or neither painful nor pleasant, that too is burning. What is it that is burning? It is burning with the fire of greed, the fire of hatred, the fire of delusion, and the fire of birth, old age, sickness, death, sorrow, lamentation, pain, and distress.'
At that time, a thousand monks, having heard the Buddha's teachings, no longer produced any defilements, and their minds were liberated. After the Buddha had spoken this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them.
(198)
Thus have I heard:
At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in Rājagṛha.
At that time, the Venerable Rāhula went to the Buddha, bowed at his feet, and stood to one side, saying to the Buddha: 'World-Honored One! How should I know and how should I see my inner consciousness-body and all external phenomena, so that the attachments to 'I', 'mine', and 'conceit' do not arise?'
At that time, the World-Honored One said to Rāhula: 'Excellent, Rāhula! You are able to ask the Tathagata about such profound meaning.'
The Buddha said to Rāhula: 'The eye, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, all of it is not 'I', not different from 'I', and not dependent on 'I'. You should know this truthfully. The ear, nose, tongue, body, and mind are also the same.'
English version:
The manifestation of spiritual power is when the World-Honored One, according to the circumstances, manifests entering into meditative absorption, rises into the air and goes to the east, displaying the four postures of walking, standing, sitting, and lying down. He enters the fire samadhi, emitting various colors of flames: blue, yellow, red, white, crimson, and crystal-like. Water and fire appear simultaneously, or fire emerges from below the body and water from above, or fire from above and water from below, and the same is true in all four directions. At that time, after the World-Honored One had displayed various miraculous transformations, he sat down among the assembly. This is called the manifestation of spiritual power.
The manifestation of knowing others' minds is when one understands another's mind, intention, and consciousness, knowing what they should think and what they should not think, what they should abandon and how they should realize and abide through their body. This is called the manifestation of knowing others' minds.
The manifestation of instruction is when the World-Honored One says: 'Monks! Everything is burning. What is it that is burning? It is the eye that is burning. If there is form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is painful, pleasant, or neither painful nor pleasant, that too is burning. Likewise, the ear, nose, tongue, body, and mind are burning. If there is a dharma, mind-consciousness, mind-contact, and the feeling born of mind-contact, whether it is painful, pleasant, or neither painful nor pleasant, that too is burning. What is it that is burning? It is burning with the fire of greed, the fire of hatred, the fire of delusion, and the fire of birth, old age, sickness, death, sorrow, lamentation, pain, and distress.'
At that time, a thousand monks, having heard the Buddha's teachings, no longer produced any defilements, and their minds were liberated. After the Buddha had spoken this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them.
(198)
Thus have I heard:
At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in Rājagṛha.
At that time, the Venerable Rāhula went to the Buddha, bowed at his feet, and stood to one side, saying to the Buddha: 'World-Honored One! How should I know and how should I see my inner consciousness-body and all external phenomena, so that the attachments to 'I', 'mine', and 'conceit' do not arise?'
At that time, the World-Honored One said to Rāhula: 'Excellent, Rāhula! You are able to ask the Tathagata about such profound meaning.'
The Buddha said to Rāhula: 'The eye, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, all of it is not 'I', not different from 'I', and not dependent on 'I'. You should know this truthfully. The ear, nose, tongue, body, and mind are also the same.'
。
「羅睺羅！作如是知、如是見我此識身及外一切相，令我、我所、我慢使繫著不生。羅睺羅！如是我、我所、我慢使繫著不生者。羅睺羅！是名斷愛濁見，正無間等，究竟苦邊。」
佛說此經已，尊者羅睺羅聞佛所說，歡喜奉行。
如內入處，如是外入處，色、聲、香、味、觸、法，眼識，耳、鼻、舌、身、意識，眼觸，耳、鼻、舌、身、意觸，眼觸生受，耳、鼻、舌、身、意觸生受，眼觸生想，耳、鼻、舌、身、意觸生想，眼觸生思，耳、鼻、舌、身、意觸生思，眼觸生愛，耳、鼻、舌、身、意觸生愛，亦如上說。
（一九九）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告羅睺羅：「云何知、云何見，於此識身及外一切相，無有我、我所、我慢使繫著？」
羅睺羅白佛言：「世尊是法根、法眼、法依。善哉！世尊！當爲諸比丘廣說此義，諸比丘聞已，當受奉行。」
佛告羅睺羅：「善哉！諦聽，當爲汝說。諸所有眼，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、非異我、不相在如實正觀。羅睺羅！耳、鼻、舌、身意亦復如是。
「羅睺羅！如是知、如是見我此識身及外一切相，我、我所、我慢使繫著不生。羅睺羅！如是比丘越於二，離諸相，寂滅解脫。羅睺羅！如是比丘斷諸愛慾，轉去諸結，究竟苦邊。」
佛說此經已，羅睺羅聞佛所說，歡喜奉行。
如內入，如是外入，乃至意觸因緣生受，亦如是廣說
現代漢語譯本： 『羅睺羅！如此知曉、如此看待我這有意識的身體以及外在的一切現象，使我、我所、我慢的執著不再產生。羅睺羅！如果我、我所、我慢的執著不再產生。羅睺羅！這就叫做斷除了愛慾的污濁見解，達到真正的無間等，最終到達苦的盡頭。』 佛陀說完這部經后，尊者羅睺羅聽聞佛陀所說，歡喜地奉行。 如同內在的入處一樣，外在的入處，色、聲、香、味、觸、法，眼識，耳、鼻、舌、身、意識，眼觸，耳、鼻、舌、身、意觸，眼觸所生的感受，耳、鼻、舌、身、意觸所生的感受，眼觸所生的想法，耳、鼻、舌、身、意觸所生的想法，眼觸所生的思量，耳、鼻、舌、身、意觸所生的思量，眼觸所生的愛慾，耳、鼻、舌、身、意觸所生的愛慾，也如上面所說。 （一九九） 我聽聞是這樣的： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，世尊告訴羅睺羅：『如何知曉、如何看待，對於這有意識的身體以及外在的一切現象，沒有我、我所、我慢的執著？』 羅睺羅對佛陀說：『世尊是法的根本、法的眼睛、法的依靠。太好了！世尊！應當為眾比丘廣泛解說這個道理，眾比丘聽聞后，應當接受奉行。』 佛陀告訴羅睺羅：『很好！仔細聽，我將為你解說。所有眼睛，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是好、丑，無論是遠、近，它們都不是我、不是異於我、不相互依存，要如實地正確觀察。羅睺羅！耳朵、鼻子、舌頭、身體、意識也是如此。』 『羅睺羅！如此知曉、如此看待我這有意識的身體以及外在的一切現象，我、我所、我慢的執著就不會產生。羅睺羅！這樣的比丘超越了二元對立，遠離了各種現象，達到寂滅解脫。羅睺羅！這樣的比丘斷除了各種愛慾，轉變了各種束縛，最終到達苦的盡頭。』 佛陀說完這部經后，羅睺羅聽聞佛陀所說，歡喜地奉行。 如同內在的入處一樣，外在的入處，乃至意觸因緣所生的感受，也如上面所說的那樣廣泛解說。
English version: 'Rahula! Knowing and seeing this body of consciousness and all external phenomena in this way, the attachments of 'I', 'mine', and 'conceit' do not arise. Rahula! If the attachments of 'I', 'mine', and 'conceit' do not arise. Rahula! This is called the cutting off of the defiled views of craving, reaching true non-interruption, and ultimately reaching the end of suffering.' After the Buddha finished speaking this sutra, the Venerable Rahula, having heard what the Buddha said, joyfully practiced it. Just like the internal sense bases, so too are the external sense bases: form, sound, smell, taste, touch, and mental objects; eye-consciousness, ear-, nose-, tongue-, body-, and mind-consciousness; eye-contact, ear-, nose-, tongue-, body-, and mind-contact; feeling born of eye-contact, feeling born of ear-, nose-, tongue-, body-, and mind-contact; perception born of eye-contact, perception born of ear-, nose-, tongue-, body-, and mind-contact; thought born of eye-contact, thought born of ear-, nose-, tongue-, body-, and mind-contact; craving born of eye-contact, craving born of ear-, nose-, tongue-, body-, and mind-contact, are also as described above. (199) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha. Then, the Blessed One said to Rahula: 'How does one know and how does one see, that with regard to this body of consciousness and all external phenomena, there is no attachment of 'I', 'mine', and 'conceit'?' Rahula said to the Buddha: 'Blessed One, you are the root of the Dharma, the eye of the Dharma, the reliance of the Dharma. Excellent! Blessed One! Please explain this meaning extensively to the monks, so that when the monks hear it, they will accept and practice it.' The Buddha said to Rahula: 'Excellent! Listen carefully, and I will explain it to you. All eyes, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, all of them are not 'I', not different from 'I', and not interdependent, one should observe them truthfully and correctly. Rahula! The ears, nose, tongue, body, and mind are also the same.' 'Rahula! Knowing and seeing this body of consciousness and all external phenomena in this way, the attachments of 'I', 'mine', and 'conceit' do not arise. Rahula! Such a monk transcends duality, is free from all phenomena, and attains the peace of liberation. Rahula! Such a monk cuts off all cravings, transforms all fetters, and ultimately reaches the end of suffering.' After the Buddha finished speaking this sutra, Rahula, having heard what the Buddha said, joyfully practiced it. Just like the internal sense bases, so too are the external sense bases, and even the feeling born of mind-contact, are also extensively explained as above.
。
（二〇〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，尊者羅睺羅往詣佛所，稽首佛足，退坐一面，白佛言：「善哉！世尊！為我說法，我聞法已，獨一靜處，專精思惟，不放逸住；獨一靜處，專精思惟，不放逸住已，如是思惟：『所以族姓子剃除鬚髮，正信非家，出家學道，修持梵行，見法自知作證：「我生已盡，梵行已立，所作已作，自知不受後有。」』」
爾時，世尊觀察羅睺羅心，解脫慧未熟，未堪任受增上法。問羅睺羅言：「汝以授人五受陰未？」
羅睺羅白佛：「未也。世尊！」
佛告羅睺羅：「汝當爲人演說五受陰。」
爾時，羅睺羅受佛教已，于異時為人演說五受陰，說已，還詣佛所，𥡳首佛足，退住一面，白佛言：「世尊！我已為人說五受陰，唯愿世尊為我說法，我聞法已，獨一靜處，專精思惟，不放逸住，乃至自知不受後有。」
爾時，世尊復觀察羅睺羅心，解脫智未熟，不堪任受增上法。問羅睺羅言：「汝為人說六入處未？」
羅睺羅白佛：「未也。世尊！」
佛告羅睺羅：「汝當爲人演說六入處。」
爾時，羅睺羅于異時為人演說六入處，說六入處已，來詣佛所，𥡳首禮足，退住一面，白佛言：「世尊！我已為人演說六入處，唯愿世尊為我說法，我聞法已，當獨一靜處，專精思惟，不放逸住，乃至自知不受後有。」
爾時，世尊觀察羅睺羅心，解脫智未熟，不堪任受增上法
現代漢語譯本 （二〇〇） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，尊者羅睺羅前往佛陀所在的地方，頂禮佛足，退坐在一旁，對佛陀說：『世尊，太好了！請您為我說法，我聽聞佛法后，將獨自在清靜之處，專心精進地思考，不放逸地修行；獨自在清靜之處，專心精進地思考，不放逸地修行后，我將這樣思考：『為什麼族姓子弟要剃除鬚髮，以堅定的信仰離開家庭，出家學道，修持清凈的行為，親身證悟佛法，並自我了知：『我的生死已經終結，清凈的行為已經建立，該做的已經完成，自己知道不再有來世。』 當時，世尊觀察羅睺羅的心，知道他的解脫智慧尚未成熟，還不能接受更深奧的佛法。於是問羅睺羅：『你是否已經為他人講授過五受陰？』 羅睺羅回答佛陀：『還沒有，世尊！』 佛陀告訴羅睺羅：『你應該為他人演說五受陰。』 當時，羅睺羅接受佛陀的教誨后，在其他時間為他人演說五受陰。說完之後，他回到佛陀那裡，頂禮佛足，退坐在一旁，對佛陀說：『世尊，我已經為他人講說了五受陰，希望世尊為我說法，我聽聞佛法后，將獨自在清靜之處，專心精進地思考，不放逸地修行，直到自己知道不再有來世。』 當時，世尊再次觀察羅睺羅的心，知道他的解脫智慧尚未成熟，還不能接受更深奧的佛法。於是問羅睺羅：『你是否已經為他人講授過六入處？』 羅睺羅回答佛陀：『還沒有，世尊！』 佛陀告訴羅睺羅：『你應該為他人演說六入處。』 當時，羅睺羅在其他時間為他人演說六入處。說完六入處后，他來到佛陀那裡，頂禮佛足，退坐在一旁，對佛陀說：『世尊，我已經為他人講說了六入處，希望世尊為我說法，我聽聞佛法后，將獨自在清靜之處，專心精進地思考，不放逸地修行，直到自己知道不再有來世。』 當時，世尊觀察羅睺羅的心，知道他的解脫智慧尚未成熟，還不能接受更深奧的佛法。
English version (Two Hundred) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. Then, the Venerable Rahula went to where the Buddha was, bowed down at the Buddha's feet, sat down to one side, and said to the Buddha: 'Excellent, O Blessed One! Please teach me the Dharma. Having heard the Dharma, I will dwell alone in a quiet place, diligently contemplating, abiding without negligence; having dwelt alone in a quiet place, diligently contemplating, abiding without negligence, I will think thus: 『Why do sons of good families shave their heads and beards, leave home with firm faith, go forth to practice the Way, cultivate the pure life, realize the Dharma for themselves, and know for themselves: 「Birth is exhausted, the pure life is established, what was to be done is done, and I know that there is no further existence.」』 Then, the Blessed One observed Rahula's mind, knowing that his wisdom of liberation was not yet mature, and he was not yet capable of receiving higher teachings. He asked Rahula: 'Have you taught others about the five aggregates of clinging?' Rahula replied to the Buddha: 'No, O Blessed One!' The Buddha told Rahula: 'You should explain the five aggregates of clinging to others.' Then, Rahula, having received the Buddha's teaching, at another time explained the five aggregates of clinging to others. Having done so, he returned to where the Buddha was, bowed down at the Buddha's feet, sat down to one side, and said to the Buddha: 'O Blessed One, I have explained the five aggregates of clinging to others. I wish that the Blessed One would teach me the Dharma. Having heard the Dharma, I will dwell alone in a quiet place, diligently contemplating, abiding without negligence, until I know for myself that there is no further existence.' Then, the Blessed One again observed Rahula's mind, knowing that his wisdom of liberation was not yet mature, and he was not yet capable of receiving higher teachings. He asked Rahula: 'Have you taught others about the six sense bases?' Rahula replied to the Buddha: 'No, O Blessed One!' The Buddha told Rahula: 'You should explain the six sense bases to others.' Then, Rahula, at another time, explained the six sense bases to others. Having explained the six sense bases, he came to where the Buddha was, bowed down at his feet, sat down to one side, and said to the Buddha: 'O Blessed One, I have explained the six sense bases to others. I wish that the Blessed One would teach me the Dharma. Having heard the Dharma, I will dwell alone in a quiet place, diligently contemplating, abiding without negligence, until I know for myself that there is no further existence.' Then, the Blessed One observed Rahula's mind, knowing that his wisdom of liberation was not yet mature, and he was not yet capable of receiving higher teachings.
。問羅睺羅言：「汝已為人說尼陀那法未？」
羅睺羅白佛言：「未也。世尊！」
佛告羅睺羅：「汝當爲人演說尼陀那法。」
爾時，羅睺羅于異時為人廣說尼陀那法已，來詣佛所，𥡳首禮足，退住一面，白佛言：「世尊！為我說法，我聞法已，獨一靜處，專精思惟，不放逸住，乃至自知不受後有。」
爾時，世尊復觀察羅睺羅心，解脫智未熟……廣說乃至告羅睺羅言：「汝當於上所說諸法，獨於一靜處，專精思惟，觀察其義。」
爾時，羅睺羅受佛教敕，如上所聞法、所說法思惟稱量，觀察其義，作是念：「此諸法一切皆順趣涅槃、流注涅槃、后住涅槃。」爾時，羅睺羅往詣佛所，𥡳首禮足，退住一面，白佛言：「世尊！我已於如上所聞法、所說法獨一靜處，思惟稱量，觀察其義，知此諸法皆順趣涅槃、流注涅槃、后住涅槃。」
爾時，世尊觀察羅睺羅心，解脫智熟，堪任受增上法。告羅睺羅言：「羅睺羅！一切無常。何等法無常？謂眼無常，若色、眼識、眼觸……」如上無常廣說。
爾時，羅睺羅聞佛所說，歡喜隨喜，禮佛而退。
爾時，羅睺羅受佛教已，獨一靜處，專精思惟，不放逸住：「所以族姓子剃除鬚髮，著袈裟衣，正信非家，出家學道，純修梵行，乃至見法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』」成阿羅漢，心善解脫。
佛說此經已，羅睺羅聞佛所說，歡喜奉行。
（二〇一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本：佛陀問羅睺羅：『你已經為他人講說因緣法了嗎？』 羅睺羅回答佛陀說：『還沒有，世尊！』 佛陀告訴羅睺羅：『你應該為他人演說因緣法。』 當時，羅睺羅在其他時間為他人廣泛講述因緣法后，來到佛陀處，頂禮佛足，退到一旁，對佛陀說：『世尊！請為我說法，我聽聞佛法后，將獨自在安靜的地方，專心精進地思考，不放逸地修行，直到自己了知不再有來世。』 當時，世尊再次觀察羅睺羅的心，發現他的解脫智慧尚未成熟……（此處省略詳細描述）直到告訴羅睺羅：『你應當對以上所說的諸法，獨自在安靜的地方，專心精進地思考，觀察其中的含義。』 當時，羅睺羅接受佛陀的教誨，像之前所聽聞的佛法、所講說的佛法那樣思考衡量，觀察其中的含義，心中想：『這些法一切都順向涅槃、流向涅槃、最終安住于涅槃。』當時，羅睺羅前往佛陀處，頂禮佛足，退到一旁，對佛陀說：『世尊！我已經對如上所聽聞的佛法、所講說的佛法獨自在安靜的地方，思考衡量，觀察其中的含義，知道這些法都順向涅槃、流向涅槃、最終安住于涅槃。』 當時，世尊觀察羅睺羅的心，發現他的解脫智慧已經成熟，堪能接受更深層次的佛法。告訴羅睺羅說：『羅睺羅！一切都是無常的。哪些法是無常的呢？所謂眼是無常的，色、眼識、眼觸……』（此處省略關於無常的詳細描述）。 當時，羅睺羅聽聞佛陀所說，歡喜隨喜，禮拜佛陀後退下。 當時，羅睺羅接受佛陀的教誨后，獨自在安靜的地方，專心精進地思考，不放逸地修行：『所以族姓子剃除鬚髮，穿上袈裟，以正信離開家庭，出家學道，純粹地修習梵行，直到親見佛法，自己作證：『我的生死已經結束，梵行已經建立，該做的已經做完，自己知道不再有來世。』成為阿羅漢，心得到徹底的解脫。 佛陀說完這部經后，羅睺羅聽聞佛陀所說，歡喜地奉行。 （二〇一） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version: The Buddha asked Rahula, 'Have you spoken to others about the Nidana Dharma?' Rahula replied to the Buddha, 'Not yet, O Blessed One!' The Buddha told Rahula, 'You should explain the Nidana Dharma to others.' Then, at another time, after Rahula had extensively explained the Nidana Dharma to others, he went to the Buddha, bowed his head at his feet, stepped aside, and said to the Buddha, 'O Blessed One! Please teach me the Dharma. After hearing the Dharma, I will dwell alone in a quiet place, diligently contemplate, and live without negligence, until I know for myself that there will be no further existence.' At that time, the Blessed One again observed Rahula's mind and found that his wisdom of liberation was not yet mature... (details omitted) until he told Rahula, 'You should, regarding the aforementioned teachings, dwell alone in a quiet place, diligently contemplate, and observe their meaning.' Then, Rahula, having received the Buddha's instruction, contemplated and measured the Dharma as he had heard and spoken it, observing its meaning, and thought, 'All these teachings lead towards Nirvana, flow towards Nirvana, and ultimately abide in Nirvana.' Then, Rahula went to the Buddha, bowed his head at his feet, stepped aside, and said to the Buddha, 'O Blessed One! I have, regarding the aforementioned Dharma I have heard and spoken, dwelt alone in a quiet place, contemplated and measured, observed its meaning, and know that all these teachings lead towards Nirvana, flow towards Nirvana, and ultimately abide in Nirvana.' At that time, the Blessed One observed Rahula's mind and found that his wisdom of liberation was mature and that he was capable of receiving higher teachings. He told Rahula, 'Rahula! Everything is impermanent. What things are impermanent? The eye is impermanent, as are form, eye-consciousness, and eye-contact...' (details about impermanence omitted). Then, Rahula, having heard what the Buddha said, rejoiced and was pleased, bowed to the Buddha, and withdrew. Then, Rahula, having received the Buddha's instruction, dwelt alone in a quiet place, diligently contemplated, and lived without negligence: 'Therefore, a son of good family shaves his hair and beard, puts on the monastic robe, leaves home with faith, goes forth to practice the Way, purely practices the holy life, until he sees the Dharma for himself and testifies: 『Birth is exhausted, the holy life is established, what had to be done is done, and I know for myself that there will be no further existence.』' He became an Arhat, his mind completely liberated. After the Buddha had spoken this discourse, Rahula, having heard what the Buddha said, joyfully practiced it. (201) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi.
。
時，有異比丘來詣佛所，稽首佛足，退住一面，白佛言：「世尊！云何知、云何見，次第疾得漏盡？」
爾時，世尊告彼比丘：「當正觀無常。何等法無常？謂眼無常，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，當觀無常。耳、鼻、舌、身、意當觀無常。若法、意識、意觸、意觸因緣生受，若苦、若樂、不苦不樂，彼亦無常。比丘！如是知、如是見，次第盡有漏。」
時，彼比丘聞佛所說，歡喜作禮而去。
如是，比丘所說經。若差別者：「云何知、云何見，次第盡一切結，斷一切縛、斷一切使、斷一切上煩惱、斷一切結、斷諸流、斷諸軛、斷諸取、斷諸觸、斷諸蓋、斷諸纏、斷諸垢、斷諸愛、斷諸意、斷邪見生正見、斷無明生明。比丘！如是觀眼無常，乃至如是知、如是見，次第無明斷，明生。」
時，彼比丘聞佛所說歡喜，歡喜已，作禮而去。
（二〇二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有異比丘往詣佛所，稽首佛足，白佛言：「世尊！云何知、云何見，次第我見斷，無我見生？」
佛告彼比丘：「于眼正觀無常，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦正觀無我。如是乃至意觸因緣生受，若苦、若樂、不苦不樂，彼亦正觀無我。比丘！如是知、如是見，次第我見斷，無我見生。」
時，彼比丘聞佛所說歡喜，歡喜已，作禮而去。
（二〇三）
如是我聞：
一時，佛住毗舍離耆婆拘摩羅藥師庵羅園
現代漢語譯本：當時，有一位特別的比丘來到佛陀所在的地方，向佛陀的腳行禮，然後退到一旁站立，對佛陀說：『世尊！如何知曉、如何觀察，才能次第快速地斷除煩惱？』 那時，世尊告訴那位比丘：『應當正確地觀察無常。什麼法是無常的呢？就是眼睛是無常的，以及色、眼識、眼觸、眼觸因緣所生的感受，無論是苦、樂、還是不苦不樂，都應當觀察為無常。耳朵、鼻子、舌頭、身體、意念也應當觀察為無常。以及法、意識、意觸、意觸因緣所生的感受，無論是苦、樂、還是不苦不樂，它們也是無常的。比丘！像這樣知曉、像這樣觀察，就能次第地斷除有漏。』 當時，那位比丘聽了佛陀所說，歡喜地行禮后就離開了。 就像這樣，比丘所說的經文。如果有所區別，就是：『如何知曉、如何觀察，才能次第地斷除一切結縛，斷除一切束縛，斷除一切潛在的煩惱，斷除一切上層的煩惱，斷除一切結，斷除諸流，斷除諸軛，斷除諸取，斷除諸觸，斷除諸蓋，斷除諸纏，斷除諸垢，斷除諸愛，斷除諸意，斷除邪見而生起正見，斷除無明而生起光明。比丘！像這樣觀察眼睛是無常的，乃至像這樣知曉、像這樣觀察，就能次第地斷除無明，生起光明。』 當時，那位比丘聽了佛陀所說，感到歡喜，歡喜之後，行禮離開了。 （二〇二） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有一位特別的比丘來到佛陀所在的地方，向佛陀的腳行禮，對佛陀說：『世尊！如何知曉、如何觀察，才能次第地斷除我見，生起無我見？』 佛陀告訴那位比丘：『對於眼睛，要正確地觀察它是無常的，以及色、眼識、眼觸、眼觸因緣所生的感受，無論是苦、樂、還是不苦不樂，也要正確地觀察它們是無我的。像這樣乃至意觸因緣所生的感受，無論是苦、樂、還是不苦不樂，也要正確地觀察它們是無我的。比丘！像這樣知曉、像這樣觀察，就能次第地斷除我見，生起無我見。』 當時，那位比丘聽了佛陀所說，感到歡喜，歡喜之後，行禮離開了。 （二〇三） 如是我聞： 一時，佛陀住在毗舍離的耆婆拘摩羅藥師庵羅園。
English version: At that time, a certain bhikkhu came to where the Buddha was, bowed down at the Buddha's feet, and stood to one side. He said to the Buddha, 'Venerable Sir, how does one know, how does one see, so as to quickly attain the extinction of the outflows in due order?' Then, the Blessed One told that bhikkhu, 'One should rightly contemplate impermanence. What is impermanent? The eye is impermanent, as well as form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is painful, pleasant, or neither painful nor pleasant, should be contemplated as impermanent. The ear, nose, tongue, body, and mind should be contemplated as impermanent. And also, the mind-object, mind-consciousness, mind-contact, and the feeling born of mind-contact, whether it is painful, pleasant, or neither painful nor pleasant, they are also impermanent. Bhikkhu, knowing and seeing in this way, one gradually exhausts the outflows.' At that time, that bhikkhu, having heard what the Buddha said, rejoiced, paid homage, and departed. Thus, this is the discourse spoken by the bhikkhu. If there is a difference, it is: 'How does one know, how does one see, so as to gradually extinguish all fetters, break all bonds, break all latent tendencies, break all higher defilements, break all knots, break all streams, break all yokes, break all attachments, break all contacts, break all hindrances, break all entanglements, break all impurities, break all cravings, break all intentions, break wrong views and give rise to right views, break ignorance and give rise to knowledge? Bhikkhu, by contemplating the eye as impermanent in this way, and knowing and seeing in this way, ignorance is gradually broken, and knowledge arises.' At that time, that bhikkhu, having heard what the Buddha said, rejoiced, and having rejoiced, paid homage and departed. (202) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, a certain bhikkhu went to where the Buddha was, bowed down at the Buddha's feet, and said to the Buddha, 'Venerable Sir, how does one know, how does one see, so as to gradually break the view of self and give rise to the view of no-self?' The Buddha told that bhikkhu, 'Regarding the eye, rightly contemplate it as impermanent, and also form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is painful, pleasant, or neither painful nor pleasant, rightly contemplate them as not-self. Likewise, up to the feeling born of mind-contact, whether it is painful, pleasant, or neither painful nor pleasant, rightly contemplate them as not-self. Bhikkhu, knowing and seeing in this way, one gradually breaks the view of self and gives rise to the view of no-self.' At that time, that bhikkhu, having heard what the Buddha said, rejoiced, and having rejoiced, paid homage and departed. (203) Thus have I heard: At one time, the Buddha was dwelling in the Mango Grove of Jivaka Komarabhacca, in Vesali.
。
爾時，世尊告諸比丘：「若有比丘能斷一法者，則得正智，能自記說：『我生已盡，梵行已立，所作已作，自知不受後有。』」
諸比丘白佛言：「世尊是法根、法眼、法依。」唯愿演說，諸比丘聞已，當受奉行。
佛告諸比丘：「諦聽，善思，當爲汝說。諸比丘！云何一法斷故，乃至不受後有？所謂無明，離欲明生，得正智，能自記說：『我生已盡，梵行已立，所作已作，自知不受後有。』」
時，有異比丘從坐起，整衣服，偏袒右肩，為佛作禮，右膝著地，合掌白佛言：「世尊！云何知、云何見無明，離欲明生？」
佛告比丘：「當正觀察眼無常，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦正觀無常。耳、鼻、舌、身、意亦復如是。比丘！如是知、如是見無明，離欲明生。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二〇四）
如是我聞：
一時，佛住毗舍離耆婆拘摩羅藥師庵羅園。
爾時，世尊告尊者阿難：「于眼當如實知、如實見，若眼、色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦如實知、如實見。耳、鼻、舌、身、意亦復如是。彼如實知、如實見已，于眼生厭，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦生厭。耳、鼻、舌、身、意亦復如是。厭已不樂，不樂已解脫，解脫知見：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 當時，世尊告訴眾比丘：『如果有一位比丘能夠斷除一種法，就能獲得正智，能夠自己記述說：『我已不再受生，清凈的修行已經完成，該做的已經做完，自己知道不再有後來的生命。』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠。』唯愿您為我們演說，眾比丘聽了之後，應當接受並奉行。 佛告訴眾比丘：『仔細聽，好好思考，我將為你們解說。眾比丘！如何斷除一種法，乃至不再有後來的生命呢？那就是無明，當遠離慾望時，智慧就會產生，獲得正智，能夠自己記述說：『我已不再受生，清凈的修行已經完成，該做的已經做完，自己知道不再有後來的生命。』 當時，有一位比丘從座位上站起來，整理好衣服，袒露右肩，向佛行禮，右膝著地，合掌對佛說：『世尊！如何知道、如何見到無明，當遠離慾望時，智慧就會產生呢？』 佛告訴比丘：『應當正確觀察眼睛是無常的，如果色、眼識、眼觸、眼觸因緣所生的感受，無論是苦、樂、還是不苦不樂，也要正確觀察它們是無常的。耳朵、鼻子、舌頭、身體、意識也是如此。比丘！這樣知道、這樣見到無明，當遠離慾望時，智慧就會產生。』 佛說完這部經后，眾比丘聽了佛所說，歡喜地接受並奉行。 （二〇四） 我是這樣聽說的： 一時，佛住在毗舍離的耆婆拘摩羅藥師庵羅園。 當時，世尊告訴尊者阿難：『對於眼睛應當如實地知道、如實地見到，如果眼睛、色、眼識、眼觸、眼觸因緣所生的感受，無論是苦、樂、還是不苦不樂，也要如實地知道、如實地見到。耳朵、鼻子、舌頭、身體、意識也是如此。當如實地知道、如實地見到之後，就會對眼睛產生厭離，如果色、眼識、眼觸、眼觸因緣所生的感受，無論是苦、樂、還是不苦不樂，也會產生厭離。耳朵、鼻子、舌頭、身體、意識也是如此。厭離之後就不會貪戀，不貪戀就會解脫，解脫后就會知道：『我已不再受生，清凈的修行已經完成，該做的已經做完，自己知道不再有後來的生命。』 佛說完這部經后，眾比丘聽了佛所說，歡喜地接受並奉行。
English version At that time, the World Honored One told the bhikkhus: 'If a bhikkhu can abandon one thing, he will attain right knowledge and be able to declare: 「Birth is exhausted, the holy life is fulfilled, what had to be done is done, and I know that there will be no further existence.」' The bhikkhus said to the Buddha: 'World Honored One, you are the root of the Dharma, the eye of the Dharma, and the reliance of the Dharma.' We beseech you to expound it, and the bhikkhus, having heard it, will accept and practice it. The Buddha told the bhikkhus: 'Listen carefully, think well, and I will explain it to you. Bhikkhus! How does one abandon one thing and thus have no further existence? It is ignorance. When desire is abandoned, wisdom arises, and one attains right knowledge, and is able to declare: 「Birth is exhausted, the holy life is fulfilled, what had to be done is done, and I know that there will be no further existence.」' Then, a certain bhikkhu rose from his seat, arranged his robe, bared his right shoulder, bowed to the Buddha, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! How does one know and see ignorance, and how does wisdom arise when desire is abandoned?' The Buddha told the bhikkhu: 'One should correctly observe that the eye is impermanent. If form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is painful, pleasant, or neither painful nor pleasant, one should also correctly observe that they are impermanent. The same is true for the ear, nose, tongue, body, and mind. Bhikkhu! In this way, one knows and sees ignorance, and wisdom arises when desire is abandoned.' After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had said, joyfully accepted and practiced it. (204) Thus have I heard: At one time, the Buddha was staying in the Mango Grove of Jivaka Komarabhacca in Vesali. At that time, the World Honored One told the venerable Ananda: 'Regarding the eye, one should truly know and truly see. If the eye, form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is painful, pleasant, or neither painful nor pleasant, one should also truly know and truly see. The same is true for the ear, nose, tongue, body, and mind. Having truly known and truly seen, one becomes disenchanted with the eye. If form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is painful, pleasant, or neither painful nor pleasant, one also becomes disenchanted with them. The same is true for the ear, nose, tongue, body, and mind. Having become disenchanted, one does not crave, and not craving, one is liberated. Upon liberation, one knows: 「Birth is exhausted, the holy life is fulfilled, what had to be done is done, and I know that there will be no further existence.」' After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had said, joyfully accepted and practiced it.
。
（二〇五）
如是我聞：
一時，佛住毗舍離耆婆拘摩羅藥師庵羅園。
爾時，世尊說一切優陀那偈已，告尊者阿難：「眼無常、苦、變易、異分法，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦無常、苦、變易、異分法。耳、鼻、舌、身、意亦復如是。多聞聖弟子如是觀者，于眼得解脫，若色、眼識、眼觸、眼觸因緣生受，彼亦解脫。耳、鼻、舌、身、意法、意識、意觸、意觸因緣生受，若苦、若樂、不苦不樂，彼解脫，我說彼解脫生、老、病、死、憂、悲、惱、苦。」
佛說此經已，尊者阿難聞佛所說，歡喜奉行。
（二〇六）
如是我聞：
一時，佛住毗舍離城耆婆拘摩羅藥師庵羅園。
爾時，世尊告諸比丘：「當勤方便禪思，內寂其心。所以者何？比丘！方便禪思，內寂其心，如是如實知顯現。於何如實知顯現？于眼如實知顯現，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦如實知顯現。耳、鼻、舌、身、意亦復如是。此諸法無常、有為，亦如是如實知顯現。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二〇七）
如是我聞：
一時，佛住毗舍離耆婆拘摩羅藥師庵羅園。
爾時，世尊告諸比丘：「當修無量三摩提，精勤繫念。所以者何？修無量三摩提，精勤繫念已，則如實顯現。於何如實顯現？于眼如實顯現……」如是廣說，乃至「此諸法無常、有為，此如實顯現。」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 （二〇五） 如是我聞： 一時，佛住在毗舍離的耆婆拘摩羅藥師庵羅園。 那時，世尊說完一切優陀那偈后，告訴尊者阿難：『眼睛是無常的、苦的、會變化的、分離的法。如果色、眼識、眼觸、眼觸因緣所生的感受，無論是苦、樂、還是不苦不樂，它們也是無常的、苦的、會變化的、分離的法。耳朵、鼻子、舌頭、身體、意念也是如此。』多聞的聖弟子這樣觀察，就能在眼睛上得到解脫，對於色、眼識、眼觸、眼觸因緣所生的感受，也能得到解脫。耳朵、鼻子、舌頭、身體、意念、意識、意觸、意觸因緣所生的感受，無論是苦、樂、還是不苦不樂，都能得到解脫。我說他們解脫了生、老、病、死、憂、悲、惱、苦。 佛說完這部經后，尊者阿難聽了佛所說，歡喜地奉行。 （二〇六） 如是我聞： 一時，佛住在毗舍離城的耆婆拘摩羅藥師庵羅園。 那時，世尊告訴眾比丘：『應當勤奮方便地禪思，使內心寂靜。為什麼呢？比丘們！勤奮方便地禪思，使內心寂靜，就能如實地知曉顯現。在什麼方面如實地知曉顯現呢？在眼睛方面如實地知曉顯現，對於色、眼識、眼觸、眼觸因緣所生的感受，無論是苦、樂、還是不苦不樂，也如實地知曉顯現。耳朵、鼻子、舌頭、身體、意念也是如此。這些法是無常的、有為的，也如實地知曉顯現。』 佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。 （二〇七） 如是我聞： 一時，佛住在毗舍離的耆婆拘摩羅藥師庵羅園。 那時，世尊告訴眾比丘：『應當修習無量三摩提，精勤地繫念。為什麼呢？修習無量三摩提，精勤地繫念后，就能如實地顯現。在什麼方面如實地顯現呢？在眼睛方面如實地顯現……』如此廣泛地說，乃至『這些法是無常的、有為的，這如實地顯現。』 佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。
English version (205) Thus have I heard: At one time, the Buddha was staying in the Mango Grove of Jivaka Komarabhacca, the physician, in Vaishali. Then, after the Blessed One had spoken all the Udana verses, he said to the venerable Ananda: 'The eye is impermanent, suffering, subject to change, and a separate phenomenon. If feeling arises from the conditions of form, eye-consciousness, and eye-contact, whether it is painful, pleasant, or neither painful nor pleasant, it is also impermanent, suffering, subject to change, and a separate phenomenon. The same is true for the ear, nose, tongue, body, and mind.' A well-learned noble disciple, observing in this way, attains liberation from the eye, and also liberation from form, eye-consciousness, eye-contact, and the feeling arising from the conditions of eye-contact. They are liberated from the ear, nose, tongue, body, mind, mind-consciousness, mind-contact, and the feeling arising from the conditions of mind-contact, whether it is painful, pleasant, or neither painful nor pleasant. I say they are liberated from birth, old age, sickness, death, sorrow, lamentation, pain, and grief. After the Buddha had spoken this discourse, the venerable Ananda, having heard what the Buddha had said, rejoiced and practiced accordingly. (206) Thus have I heard: At one time, the Buddha was staying in the Mango Grove of Jivaka Komarabhacca, the physician, in the city of Vaishali. Then, the Blessed One said to the monks: 'You should diligently practice meditation, calming your minds internally. Why is that? Monks! By diligently practicing meditation and calming your minds internally, you will truly know and see things as they are. In what way will you truly know and see things as they are? You will truly know and see things as they are in relation to the eye, and also in relation to form, eye-consciousness, eye-contact, and the feeling arising from the conditions of eye-contact, whether it is painful, pleasant, or neither painful nor pleasant. The same is true for the ear, nose, tongue, body, and mind. These phenomena are impermanent and conditioned, and you will truly know and see them as they are.' After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly. (207) Thus have I heard: At one time, the Buddha was staying in the Mango Grove of Jivaka Komarabhacca, the physician, in Vaishali. Then, the Blessed One said to the monks: 'You should cultivate immeasurable samadhi, diligently focusing your minds. Why is that? By cultivating immeasurable samadhi and diligently focusing your minds, things will truly appear as they are. In what way will things truly appear as they are? They will truly appear as they are in relation to the eye...' and so on, extensively, up to 'These phenomena are impermanent and conditioned, and this truly appears as it is.' After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly.
。
（二〇八）
如是我聞：
一時，佛住毗舍離耆婆拘摩羅藥師庵羅園。
爾時，世尊告諸比丘：「過去、未來眼無常，況現在眼。多聞聖弟子如是觀者，不顧過去眼，不欣未來眼，于現在眼厭、不樂、離欲、向厭。耳、鼻、舌、身、意亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如無常，苦、空、無我，亦如是說。
如內入處四經，如是外入處色、聲、香、味、觸、法四經，內外入處四經，亦如是說。
（二〇九）
如是我聞：
一時，佛住毗舍離耆婆拘摩羅藥師庵羅園。
爾時，世尊告諸比丘：「有六觸入處。云何為六？眼觸入處，耳、鼻、舌、身、意觸入處。沙門、婆羅門於此六觸入處集、滅、味、患、離不如實知，當知是沙門、婆羅門去我法、律遠，如虛空與地。」
時，有異比丘從坐起，整衣服，為佛作禮，合掌白佛言：「我具足如實知此六觸入處集、滅、味、患、離。」
佛告比丘：「我今問汝，汝隨問答我。比丘！汝見眼觸入處是我、異我、相在不？」
答言：「不也，世尊！」
佛告比丘：「善哉！善哉！於此眼觸入處非我、非異我、不相在，如實知見者，不起諸漏、心不染著、心得解脫，是名初觸入處已斷、已知，斷其根本，如截多羅樹頭，于未來法永不復起，所謂眼識及色
現代漢語譯本 （二〇八） 我是這樣聽說的： 一時，佛陀住在毗舍離的耆婆拘摩羅藥師庵羅園。 當時，世尊告訴眾比丘：『過去和未來的眼是無常的，更何況現在的眼。多聞的聖弟子這樣觀察，就不會留戀過去的眼，不期盼未來的眼，對於現在的眼會感到厭惡、不喜、離欲、傾向於厭離。耳、鼻、舌、身、意也是如此。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 關於無常、苦、空、無我，也應該這樣說。 就像關於內入處的四部經一樣，關於外入處色、聲、香、味、觸、法的四部經，以及內外入處的四部經，也應該這樣說。 （二〇九） 我是這樣聽說的： 一時，佛陀住在毗舍離的耆婆拘摩羅藥師庵羅園。 當時，世尊告訴眾比丘：『有六種觸入處。哪六種呢？眼觸入處，耳、鼻、舌、身、意觸入處。沙門、婆羅門如果對於這六種觸入處的集起、滅盡、滋味、過患、出離不能如實知曉，應當知道這些沙門、婆羅門遠離我的法和律，就像虛空與大地一樣遙遠。』 這時，有一位比丘從座位上站起來，整理好衣服，向佛陀行禮，合掌對佛陀說：『我完全如實地知道這六種觸入處的集起、滅盡、滋味、過患、出離。』 佛陀告訴比丘：『我現在問你，你隨我的問題回答。比丘！你認為眼觸入處是『我』、『異於我』、還是『與我相關』嗎？』 回答說：『不是的，世尊！』 佛陀告訴比丘：『很好！很好！對於這眼觸入處，如果能如實知見它不是『我』、不是『異於我』、也不是『與我相關』，就不會生起各種煩惱，心也不會被染著，心就能得到解脫，這就叫做最初的觸入處已經斷除、已經知曉，斷除了它的根本，就像砍斷多羅樹的樹頭一樣，對於未來的法永遠不會再產生，這裡所說的就是眼識和色。』
English version (208) Thus have I heard: At one time, the Buddha was staying at Jīvaka Komārabhacca』s Mango Grove in Vesālī. Then, the Blessed One addressed the bhikkhus, saying: 『The eye of the past and future is impermanent, let alone the present eye. A well-learned noble disciple, observing thus, does not dwell on the past eye, does not rejoice in the future eye, and for the present eye, feels aversion, displeasure, detachment, and inclines towards aversion. The same is true for the ear, nose, tongue, body, and mind.』 Having spoken this discourse, the bhikkhus, delighted by the Blessed One』s words, practiced accordingly. The same should be said about impermanence, suffering, emptiness, and non-self. Just as with the four discourses on the internal sense bases, so too with the four discourses on the external sense bases of form, sound, smell, taste, touch, and mental objects, and the four discourses on the internal and external sense bases. (209) Thus have I heard: At one time, the Buddha was staying at Jīvaka Komārabhacca』s Mango Grove in Vesālī. Then, the Blessed One addressed the bhikkhus, saying: 『There are six sense bases of contact. What are the six? The sense base of eye contact, and the sense bases of ear, nose, tongue, body, and mind contact. If ascetics and brahmins do not truly understand the arising, cessation, gratification, danger, and escape from these six sense bases of contact, know that those ascetics and brahmins are far from my Dharma and Discipline, as far as the sky is from the earth.』 Then, a certain bhikkhu rose from his seat, arranged his robe, paid homage to the Buddha, and with palms joined, said to the Buddha: 『I fully and truly understand the arising, cessation, gratification, danger, and escape from these six sense bases of contact.』 The Buddha said to the bhikkhu: 『Now I will ask you, and you answer as I ask. Bhikkhu! Do you see the sense base of eye contact as 『I』, 『other than I』, or 『related to I』?』 He replied: 『No, Blessed One!』 The Buddha said to the bhikkhu: 『Good, good! If one truly knows and sees that this sense base of eye contact is not 『I』, not 『other than I』, and not 『related to I』, then no defilements arise, the mind is not attached, and the mind is liberated. This is called the first sense base of contact that has been abandoned and known, its root has been cut, like cutting off the top of a palmyra tree, and it will never arise again in the future, that is, eye consciousness and form.』
。汝見耳、鼻、舌、身、意觸入處是我、異我、相在不？」
答言：「不也，世尊！」
佛告比丘：「善哉！善哉！于耳、鼻、舌、身、意觸入處非我、非異我、不相在，作如是如實知見者，不起諸漏、心不染著，以得解脫，是名比丘六觸入處已斷、已知，斷其根本，如截多羅樹頭，于未來世欲不復生，謂意識、法。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二一〇）
如是我聞：
一時，佛住毗舍離耆婆拘摩羅藥師庵羅園。
爾時，世尊告諸比丘：「莫樂莫苦。所以者何？有六觸入處地獄，眾生生彼地獄中者，眼所見不可愛色、不見可愛色，見不可念色、不見可念色，見不善色、不見善色，以是因緣故，一向受憂苦。耳聲、鼻香、舌味、身觸、意識法，見不可愛、不見可愛，見不可念、不見可念，見不善法、不見善法，以是因緣故，長受憂苦。
「諸比丘！有六觸入處，其有眾生生彼處者，眼見可愛、不見不可愛，見可念色、非不可念色，見善色、非不善色，以是因緣故，一向長受喜樂。耳聲、鼻香、舌味、身觸、意所識法，可愛非不可愛、可念非不可念、見善非不善。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二一一）
如是我聞：
一時，佛住毗舍離耆婆拘摩羅藥師庵羅園
現代漢語譯本：'你認為，眼、耳、鼻、舌、身、意這六種感官的接觸之處，是屬於「我」，還是「非我」，還是與「我」相關聯呢？' 回答說：『不是的，世尊！』 佛陀告訴比丘們：『很好！很好！對於眼、耳、鼻、舌、身、意這六種感官的接觸之處，不認為是「我」，不認為是「非我」，也不認為與「我」相關聯，像這樣如實地知見，就不會產生各種煩惱，心也不會被染著，從而獲得解脫。這樣的比丘，就稱為已經斷除了六種感官的接觸之處，已經瞭解了它們的本質，斷除了它們的根本，就像砍斷了多羅樹的樹頭一樣，在未來世不會再產生，這裡指的是意識和法。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地奉行。 （二一〇） 如是我聞： 一時，佛陀住在毗舍離的耆婆拘摩羅藥師庵羅園。 那時，世尊告訴眾比丘：『不要執著于快樂，也不要執著于痛苦。為什麼呢？因為有六種感官接觸之處的地獄，眾生生在那地獄中，眼睛所見都是不可愛的顏色，看不到可愛的顏色，看到不可思議的顏色，看不到可思議的顏色，看到不善的顏色，看不到善的顏色，因為這些原因，他們一直承受憂愁和痛苦。耳朵聽到的聲音、鼻子聞到的氣味、舌頭嚐到的味道、身體感受到的觸覺、意識所認識的法，都是不可愛的，看不到可愛的，都是不可思議的，看不到可思議的，都是不善的，看不到善的，因為這些原因，他們長期承受憂愁和痛苦。』 『諸位比丘！有六種感官接觸之處，如果眾生生在那地方，眼睛看到的是可愛的，看不到不可愛的，看到可思議的顏色，不是不可思議的顏色，看到善的顏色，不是不善的顏色，因為這些原因，他們一直承受喜悅和快樂。耳朵聽到的聲音、鼻子聞到的氣味、舌頭嚐到的味道、身體感受到的觸覺、意識所認識的法，都是可愛的，不是不可愛的，都是可思議的，不是不可思議的，看到的都是善的，不是不善的。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地奉行。 （二一一） 如是我聞： 一時，佛陀住在毗舍離的耆婆拘摩羅藥師庵羅園。
English version: 'Do you see the places where the ear, nose, tongue, body, and mind make contact as being 'me,' 'not me,' or related to 'me'?' They answered, 'No, Venerable Sir!' The Buddha told the monks, 'Excellent! Excellent! Regarding the places where the ear, nose, tongue, body, and mind make contact, not considering them as 'me,' not considering them as 'not me,' and not considering them as related to 'me,' those who truly understand and see in this way will not give rise to defilements, their minds will not be attached, and they will attain liberation. Such a monk is said to have cut off and understood the six places of contact, having severed their root, like cutting off the top of a palmyra tree, so that they will not arise again in the future, referring to consciousness and phenomena.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (210) Thus have I heard: At one time, the Buddha was staying in the Jivaka Komarabhacca's Mango Grove in Vaishali. At that time, the World Honored One told the monks, 'Do not be attached to pleasure, nor be attached to pain. Why is that? Because there are six places of contact that are like hell. Beings born in that hell see only unlovable colors with their eyes, not seeing lovable colors, seeing unthinkable colors, not seeing thinkable colors, seeing unwholesome colors, not seeing wholesome colors. Because of these reasons, they constantly experience sorrow and suffering. The sounds heard by the ears, the smells smelled by the nose, the tastes tasted by the tongue, the touches felt by the body, and the phenomena recognized by the mind are all unlovable, not seeing lovable ones, all unthinkable, not seeing thinkable ones, all unwholesome, not seeing wholesome ones. Because of these reasons, they endure sorrow and suffering for a long time.' 'Monks! There are six places of contact, and if beings are born in that place, their eyes see lovable colors, not seeing unlovable ones, seeing thinkable colors, not unthinkable ones, seeing wholesome colors, not unwholesome ones. Because of these reasons, they constantly experience joy and happiness. The sounds heard by the ears, the smells smelled by the nose, the tastes tasted by the tongue, the touches felt by the body, and the phenomena recognized by the mind are all lovable, not unlovable, all thinkable, not unthinkable, and all wholesome, not unwholesome.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (211) Thus have I heard: At one time, the Buddha was staying in the Jivaka Komarabhacca's Mango Grove in Vaishali.
。
爾時，世尊告諸比丘：「我昔未成正覺時，獨一靜處，禪思思惟：『自心多向何處觀察？』自心多逐過去五欲功德，少逐現在五欲功德，逐未來世轉復微少；我觀多逐過去五欲心已，極生方便，精勤自護，不復令隨過去五欲功德。
「我以是精勤自護故，漸漸近阿耨多羅三藐三菩提。汝等諸比丘亦復多逐過去五欲功德，現在、未來亦復微少，汝今亦當以心多逐過去五欲功德故，增加自護，亦當不久得盡諸漏，無漏心解脫、慧解脫，現法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』
「所以者何？眼見色因緣生內受，若苦、若樂、不苦不樂。耳、鼻、舌、身、意法因緣生內受，若苦、若樂、不苦不樂。是故，比丘！于彼入處當覺知，若眼滅，色想則離。耳、鼻、舌、身、意滅，法想則離。」
佛說：「當覺六入處。」言已，入室坐禪。時，有眾多比丘，世尊去後，作此論議：「世尊為我等略說法要，不廣分別，而入室坐禪。世尊說言：『當覺六入處，若彼眼滅，色想則離；耳、鼻、舌、身、意滅，法想則離。』我等今日於世尊略說法中猶故不解，今此眾中，誰有慧力，能為我等於世尊略說法中廣為我等演說其義？」
復作是念：「唯有尊者阿難，常侍世尊，常為大師之所讚歎，聰慧梵行。唯有尊者阿難堪能為我等於世尊略說法中演說其義，我等今日皆共往詣尊者阿難所，問其要義，如阿難所說，悉當奉持。」
爾時，眾多比丘往詣尊者阿難所，共相問訊已，於一面坐
現代漢語譯本： 那時，世尊告訴眾比丘：『我過去還未成就正覺時，獨自一人在安靜的地方，禪定思惟：』我的心大多傾向於觀察什麼呢？『我的心大多追逐過去的五欲功德，很少追逐現在的五欲功德，追逐未來的就更加微少了；我觀察到自己的心大多追逐過去的五欲后，就極力方便，精勤地自我守護，不再讓它隨著過去的五欲功德跑。』 『我因為這樣精勤地自我守護，就漸漸接近了無上正等正覺。你們這些比丘也大多追逐過去的五欲功德，現在和未來的就更加微少了，你們現在也應當因為心大多追逐過去的五欲功德，而增加自我守護，也應當不久就能斷盡一切煩惱，達到無煩惱的心解脫和智慧解脫，在今生就能親自證悟：』我的生死已經結束，清凈的修行已經建立，該做的已經做完，自己知道不再有來世。』 『為什麼呢？眼睛看到顏色，因緣和合產生內在的感受，可能是苦，可能是樂，也可能是不苦不樂。耳朵、鼻子、舌頭、身體、意識接觸外境，因緣和合產生內在的感受，可能是苦，可能是樂，也可能是不苦不樂。所以，比丘們！對於這些感受的來源應當覺知，如果眼睛滅了，對顏色的想法就消失了。耳朵、鼻子、舌頭、身體、意識滅了，對法的想法就消失了。』 佛說：『應當覺知六種感受的來源。』說完，就進入房間坐禪。當時，有很多比丘，世尊離開后，就議論說：『世尊為我們簡略地說了法要，沒有詳細地分別解釋，就進入房間坐禪了。世尊說：』應當覺知六種感受的來源，如果眼睛滅了，對顏色的想法就消失了；耳朵、鼻子、舌頭、身體、意識滅了，對法的想法就消失了。『我們今天對於世尊簡略說的法仍然不理解，現在這裡，誰有智慧，能為我們詳細地解釋世尊簡略說的法義呢？』 又想到：『只有尊者阿難，經常侍奉世尊，經常被大師讚歎，聰明有智慧，修行清凈。只有尊者阿難能夠為我們解釋世尊簡略說的法義，我們今天都一起去尊者阿難那裡，請教其中的要義，按照阿難所說的，都應當奉行。』 那時，很多比丘就去尊者阿難那裡，互相問候之後，在一旁坐下。
English version: At that time, the World Honored One told the bhikkhus: 'When I had not yet attained complete enlightenment, I was alone in a quiet place, meditating and contemplating: 'Where does my mind mostly tend to observe?' My mind mostly pursued the merits of past five desires, rarely pursued the merits of present five desires, and even less pursued those of the future; after observing that my mind mostly pursued past five desires, I made great effort, diligently protected myself, and no longer allowed it to follow the merits of past five desires.' 'Because of this diligent self-protection, I gradually approached Anuttara-samyak-sambodhi. You bhikkhus also mostly pursue the merits of past five desires, and those of the present and future are even less. Now you should also, because your minds mostly pursue the merits of past five desires, increase your self-protection, and you should also soon be able to exhaust all defilements, attain the undefiled liberation of mind and liberation of wisdom, and realize for yourselves in this very life: 'Birth is exhausted, the holy life is established, what had to be done is done, and I know that there will be no further existence.' 'Why is that? When the eye sees a form, conditions arise for internal feeling, whether it is painful, pleasant, or neither painful nor pleasant. When the ear, nose, tongue, body, and mind encounter objects, conditions arise for internal feeling, whether it is painful, pleasant, or neither painful nor pleasant. Therefore, bhikkhus! You should be aware of the source of these feelings. If the eye ceases, the perception of form ceases. If the ear, nose, tongue, body, and mind cease, the perception of dharma ceases.' The Buddha said: 'You should be aware of the six sources of input.' Having said this, he entered his room to meditate. At that time, many bhikkhus, after the World Honored One had left, discussed among themselves: 'The World Honored One briefly explained the essence of the Dharma to us, without elaborating, and then entered his room to meditate. The World Honored One said: 'You should be aware of the six sources of input. If the eye ceases, the perception of form ceases; if the ear, nose, tongue, body, and mind cease, the perception of dharma ceases.' Today, we still do not understand the Dharma that the World Honored One briefly explained. Now, among us, who has the wisdom to explain the meaning of the World Honored One's brief teaching in detail?' They further thought: 'Only Venerable Ananda, who constantly attends the World Honored One, is often praised by the Master, is intelligent and wise, and practices the holy life. Only Venerable Ananda is capable of explaining the meaning of the World Honored One's brief teaching to us. Today, let us all go to Venerable Ananda, ask him about the essential meaning, and follow whatever Ananda says.' At that time, many bhikkhus went to Venerable Ananda, greeted him, and sat down on one side.
。白尊者阿難言：「尊者！當知世尊為我等略說法要，如上所說，具問阿難，當爲我等廣說其義。」
尊者阿難語諸比丘：「諦聽，善思，於世尊略說法中，當爲汝等廣說其義，世尊略說者，即是滅六入處有餘之說，故言：『眼處滅，色想則離；耳、鼻、舌、身、意入處滅，法想則離。』世尊略說此法已，入室坐禪，我今已為汝等分別說義。」
尊者阿難說此義已，諸比丘聞其所說，歡喜奉行。
（二一二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我不為一切比丘說不放逸行，亦非不為一切比丘說不放逸行。
「不向何等像類比丘說不放逸行？若比丘得阿羅漢，盡諸有漏，離諸重擔，逮得己利，盡諸有結，心正解脫。如是像類比丘，我不為說不放逸行。所以者何？彼諸比丘已作不放逸故，不復堪能作放逸事，我今見彼諸尊者得不放逸果，是故不為彼說不放逸行。
「為何等像類比丘說不放逸行？若諸比丘在學地者，未得心意增上安隱，向涅槃住，如是像類比丘，我為其說不放逸行。所以者何？以彼比丘習學諸根，心樂隨順資生之具，親近善友，不久當得盡諸有漏，無漏心解脫、慧解脫，現法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』所以者何？彼眼識所可愛樂、染著之色，彼比丘見已，不喜、不讚嘆、不染、不繫著住；以不喜、不讚嘆、不染、不著住故，專精勝進，身心止息，心安極住不忘，常定一心，無量法喜，但逮得第一三昧正受，終不退滅隨於眼色
現代漢語譯本：白尊者阿難說：『尊者！要知道世尊為我們略說了法要，就像上面所說的，詳細詢問了阿難，應當為我們廣說其中的含義。』 尊者阿難對眾比丘說：『仔細聽，好好思考，對於世尊略說的法要，我將為你們廣說其中的含義。世尊略說的，就是關於滅除六入處還有餘的說法，所以說：『眼處滅，色想就脫離；耳、鼻、舌、身、意入處滅，法想就脫離。』世尊略說此法后，就進入禪室坐禪了，我現在已經為你們分別解釋了其中的含義。』 尊者阿難說完這些含義后，眾比丘聽了他所說的，都歡喜地奉行。 （二一二） 我聽聞是這樣的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我不是為一切比丘說不放逸的行為，也不是不為一切比丘說不放逸的行為。』 『不向哪種型別的比丘說不放逸的行為呢？如果比丘已經證得阿羅漢果，斷盡了一切煩惱，脫離了一切重擔，獲得了自身的利益，斷盡了一切結縛，心已得到真正的解脫。像這樣的比丘，我就不為他們說不放逸的行為。為什麼呢？因為這些比丘已經做到了不放逸，不再可能做出放逸的事情，我看到這些尊者已經得到了不放逸的果報，所以不為他們說不放逸的行為。』 『為哪種型別的比丘說不放逸的行為呢？如果比丘還在學習的階段，還沒有得到心意的增上安穩，正在向涅槃邁進，像這樣的比丘，我就為他們說不放逸的行為。為什麼呢？因為這些比丘學習調伏諸根，內心樂於順應生活所需，親近善友，不久就能斷盡一切煩惱，得到無漏的心解脫和智慧解脫，在今生就能親自證悟：『我已斷盡生死，清凈的修行已經建立，該做的已經做完，自己知道不再有來生。』為什麼呢？因為他們看到眼睛所識別的可愛、令人貪戀的顏色時，不會喜歡、不會讚歎、不會貪染、不會執著；因為不喜、不讚嘆、不貪染、不執著，所以能專心精進，身心止息，心安住于極度平靜而不忘失，常常保持一心，獲得無量的法喜，最終獲得第一禪的正受，永遠不會因為眼色而退失。'
English version: Venerable Ananda said, 'Venerable ones! Know that the World-Honored One has briefly explained the essence of the Dharma to us, as mentioned above. Having questioned Ananda in detail, he should explain the meaning of it to us in detail.' Venerable Ananda said to the monks, 'Listen carefully and contemplate well. Regarding the Dharma that the World-Honored One has briefly explained, I will explain its meaning to you in detail. What the World-Honored One briefly explained is about the remaining aspects of the cessation of the six sense bases. Therefore, it is said: 『When the eye base ceases, the perception of form is detached; when the ear, nose, tongue, body, and mind bases cease, the perception of dharma is detached.』 After the World-Honored One briefly explained this Dharma, he entered his chamber to meditate. Now, I have already explained the meaning of it to you separately.' After Venerable Ananda explained this meaning, the monks, having heard what he said, joyfully practiced it. (Two hundred and twelve) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks, 'I do not teach the practice of non-negligence to all monks, nor do I not teach the practice of non-negligence to all monks.' 'To what kind of monks do I not teach the practice of non-negligence? If a monk has attained Arhatship, has exhausted all defilements, has cast off all burdens, has attained his own benefit, has exhausted all fetters, and whose mind is truly liberated. To such a monk, I do not teach the practice of non-negligence. Why is that? Because these monks have already practiced non-negligence, and are no longer capable of acting negligently. I see that these venerable ones have already attained the fruit of non-negligence, therefore I do not teach them the practice of non-negligence.' 'To what kind of monks do I teach the practice of non-negligence? If monks are still in the stage of learning, have not yet attained the supreme peace of mind, and are progressing towards Nirvana, to such monks, I teach the practice of non-negligence. Why is that? Because these monks are learning to subdue their senses, their minds are inclined to follow the necessities of life, they associate with good friends, and soon they will be able to exhaust all defilements, attain the undefiled liberation of mind and wisdom, and in this very life, they will realize for themselves: 『Birth is exhausted, the holy life is established, what had to be done is done, and I know that there will be no further existence.』 Why is that? Because when they see colors that are pleasing and attractive to the eye, they do not like them, do not praise them, do not become attached to them, and do not cling to them; because they do not like them, do not praise them, do not become attached to them, and do not cling to them, they can focus their efforts, their bodies and minds are at rest, their minds are at peace and do not forget, they always maintain a single-pointed mind, they attain immeasurable joy in the Dharma, and ultimately attain the correct reception of the first dhyana, and will never regress due to the colors of the eye.'
。于耳、鼻、舌、身、意識法亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二一三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當爲汝等演說二法。諦聽，善思。何等為二？眼、色為二。耳聲、鼻香、舌味、身觸、意法為二，是名二法。
「若有沙門、婆羅門作如是說：『是非二者，沙門瞿曇所說二法，此非為二。』彼自以意說二法者，但有言說，聞已不知，增其疑惑，以非其境界故。
「所以者何？緣眼、色，眼識生，三事和合，緣觸觸生受，若苦、若樂、不苦不樂。若於此受集、受滅、受味、受患、受離不如實知者，種貪慾身觸、種瞋恚身觸、種戒取身觸、種我見身觸，亦種殖增長諸惡不善法。如是純大苦集皆從集生，如是耳、鼻、舌、身，意、法緣，生意識，三事和合觸……」廣說如上。
「複次，眼緣色，生眼識，三事和合觸，觸緣受，若苦、若樂、不苦不樂，於此諸受集、滅、味、患、離如是知。如是知已，不種貪慾身觸、不種瞋恚身觸、不種戒取身觸、不種我見身觸、不種諸惡不善法。如是諸惡不善法滅，純大苦聚滅。耳、鼻、舌、身、意法亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二一四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有二因緣生識。何等為二？謂眼色、耳聲、鼻香、舌味、身觸、意法……」如是廣說，乃至「非其境界故
現代漢語譯本：對於耳、鼻、舌、身、意識的法也是如此。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （二一三） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『我將為你們演說二法。仔細聽，好好思考。什麼是二法呢？眼和色是二法。耳和聲、鼻和香、舌和味、身和觸、意和法是二法，這稱為二法。』 『如果有沙門、婆羅門這樣說：『這不是二法，沙門瞿曇所說的二法，這不是二法。』他們自己以自己的想法說二法，只是說說而已，聽了也不明白，反而增加他們的疑惑，因為這不是他們所能理解的境界。 『為什麼呢？因為緣于眼和色，產生眼識，三者和合，緣于觸而產生感受，有苦、有樂、不苦不樂。如果對於這種感受的產生、滅亡、滋味、禍患、解脫不能如實知曉，就會種下貪慾的身觸、瞋恚的身觸、戒取的身觸、我見的身觸，也會種下並增長各種惡的不善法。這樣，純粹的大苦聚集都是從聚集而產生的。耳、鼻、舌、身，意和法也是如此，緣於它們產生意識，三者和合產生觸……』（以下內容如上所述）。 『再次，眼緣於色，產生眼識，三者和合產生觸，觸緣于感受，有苦、有樂、不苦不樂，對於這些感受的產生、滅亡、滋味、禍患、解脫如實知曉。這樣知曉后，就不會種下貪慾的身觸、瞋恚的身觸、戒取的身觸、我見的身觸，也不會種下各種惡的不善法。這樣，各種惡的不善法就會滅除，純粹的大苦聚集也會滅除。耳、鼻、舌、身、意和法也是如此。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （二一四） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有兩種因緣產生識。哪兩種呢？就是眼和色、耳和聲、鼻和香、舌和味、身和觸、意和法……』（以下內容如上所述），乃至『因為這不是他們所能理解的境界。』
English version: The same is true for the ear, nose, tongue, body, and consciousness-objects. Having heard the Buddha's discourse, the monks rejoiced and practiced accordingly. (213) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks: 'I will teach you about two things. Listen carefully and contemplate well. What are the two? The eye and forms are two. The ear and sounds, the nose and smells, the tongue and tastes, the body and tactile objects, the mind and mental objects are two. These are called the two things.' 'If there are ascetics or brahmins who say: 『These are not two things. The two things that the ascetic Gotama speaks of, these are not two.』 They themselves, with their own ideas, speak of two things, but it is just talk. Having heard it, they do not understand, and their doubts increase, because it is not within their realm of understanding.' 'Why is that? Because, conditioned by the eye and forms, eye-consciousness arises. The three come together, and conditioned by contact, feeling arises, whether it is pleasant, unpleasant, or neither pleasant nor unpleasant. If one does not truly understand the arising, cessation, gratification, danger, and escape from this feeling, one plants the seeds of craving-contact, aversion-contact, clinging-contact, and self-view-contact. One also plants and increases all evil and unwholesome states. Thus, a great mass of suffering arises from this accumulation. The same is true for the ear, nose, tongue, body, and mind, conditioned by objects, consciousness arises, the three come together to produce contact…' (as described above). 'Furthermore, conditioned by the eye and forms, eye-consciousness arises. The three come together to produce contact, and conditioned by contact, feeling arises, whether it is pleasant, unpleasant, or neither pleasant nor unpleasant. One truly understands the arising, cessation, gratification, danger, and escape from these feelings. Having understood this, one does not plant the seeds of craving-contact, aversion-contact, clinging-contact, or self-view-contact. One does not plant any evil or unwholesome states. Thus, these evil and unwholesome states cease, and the great mass of suffering ceases. The same is true for the ear, nose, tongue, body, and mind and their objects.' Having heard the Buddha's discourse, the monks rejoiced and practiced accordingly. (214) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks: 'There are two conditions for the arising of consciousness. What are the two? They are the eye and forms, the ear and sounds, the nose and smells, the tongue and tastes, the body and tactile objects, the mind and mental objects…' (as described above), up to 『because it is not within their realm of understanding.』
。所以者何？眼、色因緣生眼識，彼無常、有為、心緣生，色若眼、識，無常、有為、心緣生，此三法和合觸，觸已受，受已思，思已想，此等諸法無常、有為、心緣生，所謂觸、想、思。耳、鼻、舌、身、意亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二一五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，尊者富留那比丘往詣佛所，稽首佛足，退住一面，白佛言：「世尊說現法、說滅熾然、說不待時、說正向、說即此見、說緣自覺。世尊！云何為現法，乃至緣自覺？」
佛告富留那：「善哉！富留那！能作此問。富留那！諦聽，善思，當爲汝說。富留那！比丘眼見色已，覺知色、覺知色貪，我此內有眼識色貪，我此內有眼識色貪如實知。富留那！若眼見色已，覺知色、覺知色貪，我此內有眼識色貪如實知者，是名現見法。
「云何滅熾然？云何不待時？云何正向？云何即此見？云何緣自覺？富留那！比丘眼見色已，覺知色，不起色貪覺，我無有內眼識色貪，不起色貪覺，如實知。若，富留那！比丘眼見色已，覺知已，不起色貪覺，如實知色，不起色貪覺如實知，是名滅熾然、不待時、正向、即此見、緣自覺。耳、鼻、舌、身、意亦復如是。」
佛說此經已，富留那比丘聞佛所說，歡喜奉行。
（二一六）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「言大海者，愚夫所說，非聖所說，此大小水耳
這是什麼原因呢？眼睛和顏色相互作用產生眼識，眼識是無常的、有為的、由心所緣而生的。顏色、眼睛和眼識都是無常的、有為的、由心所緣而生的。這三種法和合產生觸，有了觸就有了感受，有了感受就有了思，有了思就有了想。這些法都是無常的、有為的、由心所緣而生的，所謂的觸、想、思。耳朵、鼻子、舌頭、身體、意識也是如此。 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （二一五） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，尊者富留那比丘前往佛陀所在的地方，向佛陀的腳行禮，然後退到一旁，對佛陀說：『世尊說現法、說滅熾然、說不待時、說正向、說即此見、說緣自覺。世尊！什麼是現法，乃至緣自覺呢？』 佛陀告訴富留那：『很好！富留那！你能提出這個問題。富留那！仔細聽，好好思考，我將為你解說。富留那！比丘眼睛看到顏色后，覺知顏色、覺知對顏色的貪慾，他如實知道自己內心有眼識對顏色的貪慾。富留那！如果眼睛看到顏色后，覺知顏色、覺知對顏色的貪慾，他如實知道自己內心有眼識對顏色的貪慾，這就叫做現見法。』 『什麼是滅熾然？什麼是不待時？什麼是正向？什麼是即此見？什麼是緣自覺？富留那！比丘眼睛看到顏色后，覺知顏色，不生起對顏色的貪慾，他如實知道自己內心沒有眼識對顏色的貪慾，不生起對顏色的貪慾。如果，富留那！比丘眼睛看到顏色后，覺知后，不生起對顏色的貪慾，如實知道顏色，不生起對顏色的貪慾，這就叫做滅熾然、不待時、正向、即此見、緣自覺。耳朵、鼻子、舌頭、身體、意識也是如此。』 佛陀說完這部經后，富留那比丘聽了佛陀的教誨，歡喜地奉行。 （二一六） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『所謂的大海，是愚夫所說的，不是聖人所說的，這只是大小不同的水而已。』
What is the reason for this? Eye and color, through their interaction, give rise to eye-consciousness. This eye-consciousness is impermanent, conditioned, and arises from mental engagement. Color, eye, and eye-consciousness are all impermanent, conditioned, and arise from mental engagement. The combination of these three gives rise to contact. With contact, there is feeling; with feeling, there is thought; with thought, there is ideation. These phenomena are all impermanent, conditioned, and arise from mental engagement, namely contact, ideation, and thought. The same is true for ear, nose, tongue, body, and mind. After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (215) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Venerable Purna Bhikshu went to where the Buddha was, bowed his head at the Buddha's feet, and then withdrew to one side, saying to the Buddha: 'The World-Honored One speaks of the present dharma, speaks of extinguishing the burning, speaks of not waiting for time, speaks of directness, speaks of seeing it here and now, speaks of self-realization through conditions. World-Honored One! What is the present dharma, and what is self-realization through conditions?' The Buddha said to Purna: 'Excellent, Purna! You are able to ask this question. Purna! Listen carefully, think well, and I will explain it to you. Purna! When a monk sees a color with his eye, he is aware of the color, aware of the craving for the color, and he truly knows that within him there is eye-consciousness with craving for the color. Purna! If, when the eye sees a color, he is aware of the color, aware of the craving for the color, and he truly knows that within him there is eye-consciousness with craving for the color, this is called seeing the dharma in the present.' 'What is extinguishing the burning? What is not waiting for time? What is directness? What is seeing it here and now? What is self-realization through conditions? Purna! When a monk sees a color with his eye, he is aware of the color, and he does not give rise to craving for the color. He truly knows that within him there is no eye-consciousness with craving for the color, and he does not give rise to craving for the color. If, Purna! When a monk sees a color with his eye, he is aware of it, and he does not give rise to craving for the color, he truly knows the color, and he does not give rise to craving for the color, this is called extinguishing the burning, not waiting for time, directness, seeing it here and now, and self-realization through conditions. The same is true for ear, nose, tongue, body, and mind.' After the Buddha finished speaking this sutra, Purna Bhikshu, having heard the Buddha's teachings, joyfully practiced them. (216) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One said to the monks: 'What is called the great ocean is spoken of by fools, not by the wise. It is merely water of varying sizes.'
。云何聖所說海？謂眼識色已，愛念、深著，貪樂身、口、意業，是名為海。一切世間阿修羅眾，乃至天、人，悉于其中貪樂沉沒，如狗肚藏，如亂草蘊，此世、他世絞結纏鎖，亦復如是。耳識聲、鼻識香、舌識味、身識觸，此世、他世絞結纏鎖，亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如身、口、意業，如是貪、恚、癡，老、病、死，亦如是說。如五根三經，六根三經，亦如是說。
（二一七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「所謂海者，世間愚夫所說，非聖所說。海大小水耳，眼是人大海，彼色為濤波。若能堪色濤波者，得度眼大海，竟於濤波回澓諸水、惡蟲、羅剎女鬼。耳、鼻、舌、身、意是人大海，聲、香、味、觸、法為濤波，若堪忍彼法濤波，得度于意海，竟於濤波回澓、惡蟲、羅剎女鬼。」
爾時，世尊以偈頌曰：
「大海巨濤波， 惡蟲羅剎怖， 難度而能度， 集離永無餘， 能斷一切苦， 不復受余有， 永之般涅槃， 不復還放逸。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二一八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當爲汝等說苦集道跡、苦滅道跡。諦聽，善思，當爲汝說。
「云何苦集道跡？緣眼、色，生眼識，三事和合觸，緣觸受，緣受愛，緣愛取，緣取有，緣有生，緣生老、病、死、憂、悲、惱、苦集，如是
現代漢語譯本：什麼是聖人所說的『海』呢？是指眼睛接觸到顏色后，產生愛戀、深深執著，貪圖身、口、意的行為，這被稱為『海』。世間所有的阿修羅眾，乃至天人和人類，都沉溺於其中，就像狗的肚子藏著東西，像雜亂的草堆一樣，今生和來世都被糾纏束縛，也是如此。耳朵接觸到聲音、鼻子接觸到氣味、舌頭接觸到味道、身體接觸到觸感，今生和來世都被糾纏束縛，也是如此。 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 像身、口、意業一樣，貪、嗔、癡，老、病、死，也都是這樣說的。像五根的三種經文，六根的三種經文，也都是這樣說的。 （二一七） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『所謂的海，是世間愚昧之人所說的，不是聖人所說的。海只是大小的水而已，眼睛才是人的大海，顏色是那裡的波濤。如果能夠承受顏色的波濤，就能渡過眼睛的大海，最終擺脫波濤、迴旋的水流、惡蟲和羅剎女鬼。耳朵、鼻子、舌頭、身體、意識是人的大海，聲音、氣味、味道、觸感、法是那裡的波濤，如果能夠忍受這些法的波濤，就能渡過意識的大海，最終擺脫波濤、迴旋、惡蟲和羅剎女鬼。』 那時，世尊用偈頌說道： 『大海有巨大的波濤，惡蟲和羅剎令人恐懼，難以渡過卻能渡過，聚集和分離都永遠消失，能夠斷除一切痛苦，不再承受其他的存在，永遠進入涅槃，不再放縱。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （二一八） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『我現在要為你們說苦的集起之道和苦的滅盡之道。仔細聽，好好思考，我將為你們解說。』 『什麼是苦的集起之道呢？以眼睛和顏色為緣，產生眼識，這三者和合為觸，以觸為緣產生感受，以感受為緣產生愛，以愛為緣產生執取，以執取為緣產生有，以有為緣產生生，以生為緣產生老、病、死、憂、悲、惱、苦的聚集，就是這樣。
English version: What is the 'sea' spoken of by the sages? It refers to the love, deep attachment, and craving of body, speech, and mind that arise when the eye perceives a color. This is called the 'sea.' All the Asura beings in the world, even gods and humans, are submerged in it, like something hidden in a dog's belly, like a tangled pile of grass. This life and the next are intertwined and bound, just like that. The ear's perception of sound, the nose's perception of smell, the tongue's perception of taste, and the body's perception of touch, this life and the next are intertwined and bound, just like that. After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. Just like the actions of body, speech, and mind, so too are greed, hatred, and delusion, old age, sickness, and death spoken of. Just like the three sutras of the five senses, so too are the three sutras of the six senses spoken of. (217) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One said to the monks, 'The so-called sea is what worldly fools speak of, not what the sages speak of. The sea is just large and small bodies of water. The eye is the great sea of a person, and colors are its waves. If one can withstand the waves of color, one can cross the sea of the eye, ultimately escaping the waves, the swirling waters, the evil insects, and the Rakshasa female ghosts. The ear, nose, tongue, body, and mind are the great seas of a person, and sounds, smells, tastes, touches, and dharmas are their waves. If one can endure the waves of these dharmas, one can cross the sea of the mind, ultimately escaping the waves, the swirling waters, the evil insects, and the Rakshasa female ghosts.' At that time, the World Honored One spoke in verse: 'The great sea has huge waves, evil insects and Rakshasas are frightening, difficult to cross yet able to be crossed, gathering and separation are forever gone, able to cut off all suffering, no longer receiving other existences, eternally entering Nirvana, no longer indulging in carelessness.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (218) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One said to the monks, 'I will now explain to you the path of the arising of suffering and the path of the cessation of suffering. Listen carefully, think well, and I will explain it to you.' 'What is the path of the arising of suffering? Conditioned by the eye and colors, eye-consciousness arises. The union of these three is contact. Conditioned by contact, feeling arises. Conditioned by feeling, craving arises. Conditioned by craving, grasping arises. Conditioned by grasping, becoming arises. Conditioned by becoming, birth arises. Conditioned by birth, old age, sickness, death, sorrow, lamentation, pain, grief, and despair arise. This is how suffering arises.'
。耳、鼻、舌、身、意亦復如是。是名苦集道跡。
「云何苦滅道跡？緣眼、色，生眼識，三事和合觸，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅。耳、鼻、舌、身、意亦如是說，是名苦滅道跡。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二一九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說涅槃道跡。云何為涅槃道跡？謂觀察眼無常，若色、眼識、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼亦無常。耳、鼻、舌、身、意亦復如是，是名涅槃道跡。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二二〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有似趣涅槃道跡。云何為似趣涅槃道跡？觀察眼非我，若色、眼識、眼觸因緣生受，若內覺若苦、若樂、不苦不樂，彼亦觀察無常。耳、鼻、舌、身、意亦復如是，是名似趣涅槃道跡。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二二一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有趣一切取道跡。云何為趣一切取道跡？緣眼、色，生眼識，三事和合觸，觸緣受，受緣愛，愛緣取，取所取故。耳、鼻、舌、身、意亦復如是。取所取故，是名趣一切取道跡
現代漢語譯本：耳朵、鼻子、舌頭、身體、意識也是如此。這被稱為苦的集起之道。 『什麼是苦的止息之道呢？』因為眼睛和顏色，產生眼識，三者和合產生觸覺，觸覺滅則感受滅，感受滅則愛慾滅，愛慾滅則執取滅，執取滅則存在滅，存在滅則生滅，生滅則衰老、疾病、死亡、憂愁、悲傷、煩惱、痛苦都滅，這樣純粹巨大的苦聚就滅了。耳朵、鼻子、舌頭、身體、意識也是這樣說的，這被稱為苦的止息之道。 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 （二一九） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『我現在要說涅槃之道。什麼是涅槃之道呢？』就是觀察眼睛是無常的，如果顏色、眼識、眼觸因緣產生感受，內在感覺無論是苦、樂、還是不苦不樂，它們也是無常的。耳朵、鼻子、舌頭、身體、意識也是如此，這被稱為涅槃之道。 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 （二二〇） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有類似趨向涅槃之道。什麼是類似趨向涅槃之道呢？』觀察眼睛不是我，如果顏色、眼識、眼觸因緣產生感受，內在感覺無論是苦、樂、還是不苦不樂，也觀察它們是無常的。耳朵、鼻子、舌頭、身體、意識也是如此，這被稱為類似趨向涅槃之道。 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 （二二一） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有趨向一切執取的道。什麼是趨向一切執取的道呢？』因為眼睛和顏色，產生眼識，三者和合產生觸覺，觸覺緣起感受，感受緣起愛慾，愛慾緣起執取，因為執取所執取。耳朵、鼻子、舌頭、身體、意識也是如此。因為執取所執取，這被稱為趨向一切執取的道。
English version: The ear, nose, tongue, body, and mind are also the same. This is called the path of the arising of suffering. 'What is the path of the cessation of suffering?' Because of the eye and form, eye-consciousness arises; the union of these three is contact. When contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, aging, sickness, death, sorrow, grief, distress, and suffering cease. Thus, this entire great mass of suffering ceases. The ear, nose, tongue, body, and mind are also spoken of in the same way. This is called the path of the cessation of suffering. After the Buddha spoke this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (219) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks, 'I will now speak of the path to Nirvana. What is the path to Nirvana?' It is observing that the eye is impermanent. If feeling arises from the conditions of form, eye-consciousness, and eye-contact, whether the inner feeling is pleasant, unpleasant, or neither pleasant nor unpleasant, it is also impermanent. The ear, nose, tongue, body, and mind are also the same. This is called the path to Nirvana. After the Buddha spoke this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (220) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks, 'There is something similar to the path leading to Nirvana. What is similar to the path leading to Nirvana?' It is observing that the eye is not self. If feeling arises from the conditions of form, eye-consciousness, and eye-contact, whether the inner feeling is pleasant, unpleasant, or neither pleasant nor unpleasant, it is also observed as impermanent. The ear, nose, tongue, body, and mind are also the same. This is called something similar to the path leading to Nirvana. After the Buddha spoke this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (221) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks, 'There is a path that leads to all grasping. What is the path that leads to all grasping?' Because of the eye and form, eye-consciousness arises; the union of these three is contact. Contact conditions feeling, feeling conditions craving, craving conditions grasping, and because of grasping, there is what is grasped. The ear, nose, tongue, body, and mind are also the same. Because of grasping, there is what is grasped. This is called the path that leads to all grasping.'
。
「云何斷一切取道跡？緣眼、色，生眼識，三事和合觸，觸滅則受滅，受滅則愛滅，愛滅則取滅；如是知耳、鼻、舌、身、意亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二二二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當知一切知法、一切識法。諦聽，善思，當爲汝說。
「云何一切知法、一切識法？諸比丘！眼是知法、識法，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼一切是知法、識法。耳、鼻、舌、身、意亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二二三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我不說一法不知、不識而得究竟苦邊。云何不說一法不知、不識而得究竟苦邊？謂不說于眼不知、不識而得究竟苦邊，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂亦復不說，不知不見而得究竟苦邊。耳、鼻、舌、身、意亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二二四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「一切欲法應當斷。云何一切欲法應當斷？謂眼是一切欲法應當斷，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼一切欲法應當斷。耳、鼻、舌、身、意亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 『如何斷除一切執取的道路和軌跡呢？』因為眼睛和顏色，產生眼識，這三者結合產生觸覺，觸覺滅則感受滅，感受滅則愛慾滅，愛慾滅則執取滅；如此可知，耳朵、鼻子、舌頭、身體、意識也是如此。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （二二二） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『應當知道一切知法、一切識法。仔細聽，好好思考，我將為你們解說。』 『什麼是一切知法、一切識法呢？』諸位比丘！眼睛是知法、識法，如果顏色、眼識、眼觸、眼觸因緣所生的感受，內在感覺無論是苦、樂、不苦不樂，這一切都是知法、識法。耳朵、鼻子、舌頭、身體、意識也是如此。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （二二三） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我不說有一種法，不知、不識就能達到究竟的苦的盡頭。』『為什麼說不是有一種法，不知、不識就能達到究竟的苦的盡頭呢？』就是說，如果對眼睛不知、不識，就不能達到究竟的苦的盡頭，如果對顏色、眼識、眼觸、眼觸因緣所生的感受，內在感覺無論是苦、樂、不苦不樂，也不知、不見，就不能達到究竟的苦的盡頭。耳朵、鼻子、舌頭、身體、意識也是如此。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （二二四） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『一切欲法都應當斷除。』『什麼是一切欲法應當斷除呢？』就是說，眼睛是一切欲法應當斷除的，如果顏色、眼識、眼觸、眼觸因緣所生的感受，內在感覺無論是苦、樂、不苦不樂，這一切欲法都應當斷除。耳朵、鼻子、舌頭、身體、意識也是如此。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。
English version 'How does one cut off all paths and traces of grasping?' Because of the eye and form, eye-consciousness arises; the union of these three is contact. When contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases. Thus it is known that the ear, nose, tongue, body, and mind are also the same. After the Buddha spoke this sutra, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (222) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'You should know all things that are known and all things that are cognized. Listen carefully, think well, and I will explain it to you.' 'What are all things that are known and all things that are cognized?' Monks! The eye is a thing that is known and a thing that is cognized. If form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is felt as pleasant, unpleasant, or neither pleasant nor unpleasant, all of these are things that are known and things that are cognized. The ear, nose, tongue, body, and mind are also the same. After the Buddha spoke this sutra, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (223) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'I do not say that there is one thing that, without knowing or cognizing it, one can reach the ultimate end of suffering.' 'Why do I say that there is not one thing that, without knowing or cognizing it, one can reach the ultimate end of suffering?' It is because if one does not know or cognize the eye, one cannot reach the ultimate end of suffering. If one does not know or see form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is felt as pleasant, unpleasant, or neither pleasant nor unpleasant, one cannot reach the ultimate end of suffering. The ear, nose, tongue, body, and mind are also the same. After the Buddha spoke this sutra, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (224) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'All things of desire should be abandoned.' 'What are all things of desire that should be abandoned?' It is said that the eye is a thing of desire that should be abandoned. If form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is felt as pleasant, unpleasant, or neither pleasant nor unpleasant, all of these things of desire should be abandoned. The ear, nose, tongue, body, and mind are also the same. After the Buddha spoke this sutra, the monks, having heard what the Buddha said, rejoiced and practiced accordingly.
。
（二二五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我不說一法不知、不斷而究竟苦邊。云何不說一法不知、不斷而究竟苦邊？謂不說眼不知、不斷而究竟苦邊，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼一切不說不知、不斷而究竟苦邊。耳、鼻、舌、身、意亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二二六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說斷一切計。諦聽，善思，當爲汝說。
「云何不計？謂不計我見色，不計眼我所，不計相屬，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼亦不計樂我、我所，不計樂相屬；不計耳、鼻、舌、身、意亦復如是。
「如是不計者，于諸世間常無所取，無所取故無所著，無所著故自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如上所說，眼等不計，一切事不計亦如是。
（二二七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「計者是病，計者是癰，計者是刺，如來以不計住故，離病、離癰、離刺
現代漢語譯本 （二二五） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『我不說對於一法不知、不斷就能究竟苦的邊際。為什麼說對於一法不知、不斷不能究竟苦的邊際呢？就是說對於眼不知、不斷不能究竟苦的邊際，對於色、眼識、眼觸、眼觸因緣所生的感受，內在感受無論是苦、樂、還是不苦不樂，對於這一切，如果不知、不斷，就不能究竟苦的邊際。耳、鼻、舌、身、意也是如此。』 佛說完這部經，眾比丘聽了佛所說，歡喜奉行。 （二二六） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『我現在要說斷除一切計執。仔細聽，好好思考，我將為你們解說。』 『什麼是不計執呢？就是不執著於我見色，不執著于眼是我的所有，不執著於它們之間的相屬關係，對於色、眼識、眼觸、眼觸因緣所生的感受，內在感受無論是苦、樂、還是不苦不樂，也不執著於樂是我、我的所有，不執著於樂的相屬關係；對於耳、鼻、舌、身、意也是如此。』 『像這樣不執著的人，對於世間的一切事物都無所求取，因為無所求取所以無所執著，因為無所執著所以能自覺涅槃：『我的生死已經終結，清凈的修行已經建立，該做的已經做完，自己知道不再有後世的生命。』』 佛說完這部經，眾比丘聽了佛所說，歡喜奉行。 如上面所說，對於眼等不執著，對於一切事物不執著也是如此。 （二二七） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『執著是病，執著是癰，執著是刺，如來因為不執著而住，所以遠離病、遠離癰、遠離刺。
English version (225) Thus have I heard: At one time, the Buddha was staying at the Jeta Grove in Anathapindika's Park in Sravasti. Then, the Blessed One addressed the monks, saying: 'I do not say that by not knowing or not abandoning one thing, one can reach the end of suffering. Why do I say that by not knowing or not abandoning one thing, one cannot reach the end of suffering? It is because I do not say that by not knowing or not abandoning the eye, one can reach the end of suffering; nor by not knowing or not abandoning form, eye-consciousness, eye-contact, or the feeling born of eye-contact, whether it is felt as pleasant, unpleasant, or neither pleasant nor unpleasant, can one reach the end of suffering. The same is true for the ear, nose, tongue, body, and mind.' Having spoken this discourse, the monks were delighted and practiced the teachings of the Buddha. (226) Thus have I heard: At one time, the Buddha was staying at the Jeta Grove in Anathapindika's Park in Sravasti. Then, the Blessed One addressed the monks, saying: 'I will now teach you how to abandon all attachments. Listen carefully and contemplate well, and I will explain it to you.' 'What is non-attachment? It is not attaching to the view that 'I' see form, not attaching to the eye as 'mine', not attaching to their relationship. Regarding form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is felt as pleasant, unpleasant, or neither pleasant nor unpleasant, one does not attach to the pleasant as 'me' or 'mine', nor to their relationship. The same is true for the ear, nose, tongue, body, and mind.' 'One who does not attach in this way has no craving for anything in the world. Because there is no craving, there is no clinging. Because there is no clinging, one realizes Nirvana: 'Birth is exhausted, the holy life is fulfilled, what had to be done is done, and there is no more future existence.' Having spoken this discourse, the monks were delighted and practiced the teachings of the Buddha. As mentioned above, not attaching to the eye, etc., is the same as not attaching to all things. (227) Thus have I heard: At one time, the Buddha was staying at the Jeta Grove in Anathapindika's Park in Sravasti. Then, the Blessed One addressed the monks, saying: 'Attachment is a disease, attachment is a boil, attachment is a thorn. The Tathagata dwells without attachment, therefore, he is free from disease, free from boils, and free from thorns.'
。
「是故，比丘欲求不計住，離病、離癰、離刺者，彼比丘莫計眼我、我所，莫計眼相屬，莫計色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼亦莫計是我、我所、相在。耳、鼻、舌、身、意亦復如是。
「比丘！如是不計者，則無所取，無所取故無所著，無所著故自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如眼等所說，餘一一事亦如是。
（二二八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說增長法、滅法。云何增長法？謂緣眼、色、生眼識，三事和合觸，觸緣受……」廣說乃至「純大苦聚集，是名增長法。耳、鼻、舌、身、意亦復如是，是名增長法。
「云何滅法，緣眼、色，生眼識，三事和合觸，觸滅則受滅……」廣說乃至「純大苦聚滅。耳、鼻、舌、身、意亦復如是，是名損減法。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如增長、損減，如是起法、處變易法、集法、滅法，亦如上說。
（二二九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說有漏、無漏法。云何有漏法？謂眼色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂。耳、鼻、舌、身、意法、意識、意觸、意觸因緣生受，內覺若苦、若樂、不苦不樂，世俗者，是名有漏法
現代漢語譯本： 『因此，比丘如果想要不執著于住處，遠離疾病、癰瘡、毒刺，那麼這位比丘就不應該執著于眼睛是我或我所擁有的，不應該執著于眼睛與什麼相關聯，不應該執著於色、眼識、眼觸、眼觸因緣所生的感受，內在感受無論是苦、樂、還是不苦不樂，他都不應該執著于這些是我、我所擁有的、或與我相關聯的。耳朵、鼻子、舌頭、身體、意識也是如此。 『比丘！像這樣不執著的人，就不會有所取，因為沒有所取所以沒有執著，因為沒有執著所以能自覺涅槃：『我的生命已經終結，清凈的修行已經建立，該做的已經完成，自己知道不再有來世。』 佛陀說完這部經，眾比丘聽了佛陀所說，歡喜地奉行。 就像上面所說的眼睛等，其餘每一件事也是如此。 （二二八） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我現在要說增長法和滅法。什麼是增長法？就是以眼睛和顏色為緣，產生眼識，這三者和合產生觸，觸緣于感受……』廣泛地說，直到『純粹的大苦聚集，這叫做增長法。』耳朵、鼻子、舌頭、身體、意識也是如此，這叫做增長法。 『什麼是滅法？以眼睛和顏色為緣，產生眼識，這三者和合產生觸，觸滅則感受滅……』廣泛地說，直到『純粹的大苦聚集滅。』耳朵、鼻子、舌頭、身體、意識也是如此，這叫做損減法。 佛陀說完這部經，眾比丘聽了佛陀所說，歡喜地奉行。 就像增長和損減一樣，生起法、處變易法、集法、滅法，也像上面所說。 （二二九） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我現在要說有漏法和無漏法。什麼是有漏法？就是眼睛、顏色、眼識、眼觸、眼觸因緣所生的感受，內在感受無論是苦、樂、還是不苦不樂。耳朵、鼻子、舌頭、身體、意識、意觸、意觸因緣所生的感受，內在感受無論是苦、樂、還是不苦不樂，這些世俗的，叫做有漏法。』
English version: 'Therefore, if a bhikkhu wishes to be free from attachment to dwelling, free from disease, sores, and thorns, that bhikkhu should not consider the eye as 'I' or 'mine,' should not consider the eye as related to anything, should not consider form, eye-consciousness, eye-contact, or the feeling born of eye-contact, whether it is pleasant, unpleasant, or neither pleasant nor unpleasant, as 'I,' 'mine,' or related to 'I.' The same applies to the ear, nose, tongue, body, and mind. 'Bhikkhus! One who does not consider in this way has no grasping, because there is no grasping there is no attachment, and because there is no attachment, one realizes Nirvana: 'Birth is exhausted, the holy life has been lived, what had to be done has been done, and there is no more coming to be.' Having spoken this discourse, the bhikkhus rejoiced in the Blessed One's words. As it is said about the eye, so it is with each of the other things. (228) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's monastery, in Savatthi. Then, the Blessed One addressed the bhikkhus: 'I will now teach you about the way of increase and the way of decrease. What is the way of increase? It is when, conditioned by the eye and forms, eye-consciousness arises, and the contact of these three things gives rise to feeling...' and so on, up to 'the arising of a mass of pure suffering, this is called the way of increase.' The same applies to the ear, nose, tongue, body, and mind, this is called the way of increase. 'What is the way of decrease? It is when, conditioned by the eye and forms, eye-consciousness arises, and the cessation of contact leads to the cessation of feeling...' and so on, up to 'the cessation of a mass of pure suffering. The same applies to the ear, nose, tongue, body, and mind, this is called the way of decrease.' Having spoken this discourse, the bhikkhus rejoiced in the Blessed One's words. Just as with increase and decrease, so it is with the way of arising, the way of change, the way of accumulation, and the way of cessation, as described above. (229) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's monastery, in Savatthi. Then, the Blessed One addressed the bhikkhus: 'I will now teach you about the defiled and the undefiled. What are the defiled? They are the eye, forms, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is pleasant, unpleasant, or neither pleasant nor unpleasant. The same applies to the ear, nose, tongue, body, mind, mind-consciousness, mind-contact, and the feeling born of mind-contact, whether it is pleasant, unpleasant, or neither pleasant nor unpleasant. These worldly things are called the defiled.'
。
「云何無漏法？謂出世間意，若法、若意識、意觸、意觸因緣生受，內覺若苦、若樂、不苦不樂，出世間者，是名無漏法。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
雜阿含經卷第八 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第九
宋天竺三藏求那跋陀羅譯
（二三〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有比丘名三彌離提，往詣佛所，稽首佛足，退坐一面，白佛言：「世尊！所謂世間者，云何名世間？」
佛告三彌離提：「謂眼、色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂。耳、鼻、舌、身、意、法、意識、意觸、意觸因緣生受，內覺若苦、若樂、不苦不樂，是名世間。所以者何？六入處集則觸集，如是乃至純大苦聚集。
「三彌離提！若無彼眼、無色、無眼識、無眼觸、無眼觸因緣生受，內覺若苦、若樂、不苦不樂；無耳、鼻、舌、身、意、法、意識、意觸、意觸因緣生受，內覺若苦、若樂、若不苦不樂者，則無世間，亦不施設世間。所以者何？六入處滅則觸滅，如是乃至純大苦聚滅故。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如世間。如是眾生、如是魔，亦如是說。
（二三一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 『什麼是無漏法？』指的是出世間的意念，以及由此產生的法、意識、意觸、意觸因緣所生的感受，內在感受無論是苦、樂還是不苦不樂，這些出世間的狀態，就稱為無漏法。 佛陀說完這部經后，眾比丘聽聞佛陀的教誨，都歡喜地奉行。
《雜阿含經》卷第八 大正藏第 02 冊 No. 0099 《雜阿含經》
《雜阿含經》卷第九
宋天竺三藏求那跋陀羅譯
（二三〇）
我是這樣聽說的：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，有一位名叫三彌離提的比丘，前往佛陀的住所，向佛陀頂禮，然後退坐在一旁，對佛陀說：『世尊！所謂的世間，是什麼意思呢？』
佛陀告訴三彌離提：『所謂的世間，指的是眼、色、眼識、眼觸、眼觸因緣所生的感受，內在感受無論是苦、樂還是不苦不樂。以及耳、鼻、舌、身、意、法、意識、意觸、意觸因緣所生的感受，內在感受無論是苦、樂還是不苦不樂，這些就稱為世間。為什麼呢？因為六入處聚集，觸就聚集，如此乃至純粹的大苦聚集。
『三彌離提！如果沒有眼、沒有色、沒有眼識、沒有眼觸、沒有眼觸因緣所生的感受，內在感受無論是苦、樂還是不苦不樂；沒有耳、鼻、舌、身、意、法、意識、意觸、意觸因緣所生的感受，內在感受無論是苦、樂還是不苦不樂，那就沒有世間，也不存在世間的概念。為什麼呢？因為六入處滅，觸就滅，如此乃至純粹的大苦聚集也滅。』
佛陀說完這部經后，眾比丘聽聞佛陀的教誨，都歡喜地奉行。
如同世間一樣，關於眾生、關於魔，也應該這樣解釋。
（二三一）
我是這樣聽說的：
一時，佛陀住在舍衛國的祇樹給孤獨園。
English version 'What is the undefiled dharma?' It refers to the supramundane intention, and the dharma, consciousness, mental contact, and the feelings arising from the conditions of mental contact, the inner sensations whether they are painful, pleasant, or neither painful nor pleasant. These supramundane states are called undefiled dharma. After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them.
Miscellaneous Agama Sutra, Volume 8 Taisho Tripitaka Volume 02, No. 0099, Miscellaneous Agama Sutra
Miscellaneous Agama Sutra, Volume 9
Translated by Tripitaka Gunabhadra of the Song Dynasty from India
(230)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti.
At that time, there was a monk named Samidhit, who went to the Buddha's place, bowed at the Buddha's feet, and sat down to one side, saying to the Buddha: 'Venerable One! What is meant by the term 'world'?'
The Buddha said to Samidhit: 'The so-called world refers to the eye, form, eye-consciousness, eye-contact, and the feelings arising from the conditions of eye-contact, the inner sensations whether they are painful, pleasant, or neither painful nor pleasant. And the ear, nose, tongue, body, mind, dharma, mind-consciousness, mind-contact, and the feelings arising from the conditions of mind-contact, the inner sensations whether they are painful, pleasant, or neither painful nor pleasant. These are called the world. Why is that? Because when the six sense bases gather, contact gathers, and so on, up to the gathering of pure great suffering.
'Samidhit! If there were no eye, no form, no eye-consciousness, no eye-contact, no feelings arising from the conditions of eye-contact, the inner sensations whether they are painful, pleasant, or neither painful nor pleasant; no ear, nose, tongue, body, mind, dharma, mind-consciousness, mind-contact, no feelings arising from the conditions of mind-contact, the inner sensations whether they are painful, pleasant, or neither painful nor pleasant, then there would be no world, nor would the concept of the world exist. Why is that? Because when the six sense bases cease, contact ceases, and so on, up to the cessation of the gathering of pure great suffering.'
After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them.
Just as with the world, so too should it be explained regarding beings and regarding Mara.
(231)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti.
。
時，有比丘名三彌離提，往詣佛所，稽首佛足，退坐一面，白佛言：「世尊！所謂世間者，云何名世間？」
佛告三彌離提：「危脆敗壞，是名世間。云何危脆敗壞？三彌離提！眼是危脆敗壞法，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼一切亦是危脆敗壞。耳、鼻、舌、身、意亦復如是。是說危脆敗壞法，名為世間。」
佛說此經已，三彌離提比丘聞佛所說，歡喜奉行。
（二三二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有比丘名三彌離提，往詣佛所，稽首佛足，退坐一面，白佛言：「世尊！所謂世間空，云何名為世間空？」
佛告三彌離提：「眼空，常、恒、不變易法空，我所空。所以者何？此性自爾，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦空，常、恒、不變易法空，我所空。所以者何？此性自爾。耳、鼻、舌、身、意亦復如是，是名空世間。」
佛說此經已，三彌離提比丘聞佛所說，歡喜奉行。
（二三三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說世間、世間集、世間滅、世間滅道跡。諦聽，善思。
「云何為世間？謂六內入處。云何六？眼內入處，耳、鼻、舌、身、意內入處。
「云何世間集？謂當來有愛，喜、貪俱，彼彼集著。
「云何世間滅？謂當來有愛，喜、貪俱，彼彼集著無餘斷，已舍、已吐、已盡、離欲、滅、止、沒
現代漢語譯本 當時，有一位名叫三彌離提的比丘，來到佛陀的住所，向佛陀的足部頂禮，然後退坐在一旁，對佛陀說：『世尊！所謂的世間，是怎樣被稱為世間的呢？』 佛陀告訴三彌離提：『易於損壞和敗壞的，就叫做世間。什麼是易於損壞和敗壞呢？三彌離提！眼睛是易於損壞和敗壞的法，如果色、眼識、眼觸、眼觸因緣所生的感受，內在感覺無論是苦、樂、還是不苦不樂，這一切也都是易於損壞和敗壞的。耳朵、鼻子、舌頭、身體、意識也是如此。這就是所說的易於損壞和敗壞的法，被稱為世間。』 佛陀說完這部經后，三彌離提比丘聽了佛陀所說，歡喜地奉行。 （二三二） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有一位名叫三彌離提的比丘，來到佛陀的住所，向佛陀的足部頂禮，然後退坐在一旁，對佛陀說：『世尊！所謂的世間空，是怎樣被稱為世間空的呢？』 佛陀告訴三彌離提：『眼睛是空的，常、恒、不變易的法是空的，我所擁有的也是空的。為什麼呢？因為它的本性就是如此。如果色、眼識、眼觸、眼觸因緣所生的感受，無論是苦、樂、還是不苦不樂，它們也是空的，常、恒、不變易的法是空的，我所擁有的也是空的。為什麼呢？因為它的本性就是如此。耳朵、鼻子、舌頭、身體、意識也是如此，這就是所謂的空世間。』 佛陀說完這部經后，三彌離提比丘聽了佛陀所說，歡喜地奉行。 （二三三） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『我現在要說世間、世間的集起、世間的滅盡、以及通向世間滅盡的道路。仔細聽，好好思考。』 『什麼是世間呢？就是六個內在的入處。哪六個呢？眼睛的內在入處，耳朵、鼻子、舌頭、身體、意識的內在入處。』 『什麼是世間的集起呢？就是對未來的存在的愛，伴隨著喜悅和貪慾，執著于各種事物。』 『什麼是世間的滅盡呢？就是對未來的存在的愛，伴隨著喜悅和貪慾，執著于各種事物，完全斷除，已經捨棄、已經吐出、已經滅盡、離欲、滅、止、沒。
English version At one time, there was a bhikkhu named Samiddhi, who went to the Buddha, bowed at his feet, sat down to one side, and said to the Buddha, 'Venerable Sir, what is called the world? How is it named the world?' The Buddha told Samiddhi, 'That which is fragile and subject to decay is called the world. What is fragile and subject to decay? Samiddhi, the eye is a fragile and decaying thing. If form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is felt as pleasant, unpleasant, or neither pleasant nor unpleasant, all of that is also fragile and decaying. The ear, nose, tongue, body, and mind are also the same. This is what is meant by fragile and decaying, and it is called the world.' After the Buddha had spoken this discourse, the bhikkhu Samiddhi, having heard what the Buddha had said, rejoiced and practiced accordingly. (Two Three Two) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, there was a bhikkhu named Samiddhi, who went to the Buddha, bowed at his feet, sat down to one side, and said to the Buddha, 'Venerable Sir, what is called the world empty? How is it named the empty world?' The Buddha told Samiddhi, 'The eye is empty, empty of what is permanent, constant, and unchanging, and empty of what belongs to self. Why is that? Because that is its nature. If form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is felt as pleasant, unpleasant, or neither pleasant nor unpleasant, that is also empty, empty of what is permanent, constant, and unchanging, and empty of what belongs to self. Why is that? Because that is its nature. The ear, nose, tongue, body, and mind are also the same. This is called the empty world.' After the Buddha had spoken this discourse, the bhikkhu Samiddhi, having heard what the Buddha had said, rejoiced and practiced accordingly. (Two Three Three) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus, saying, 'I will now teach you about the world, the arising of the world, the cessation of the world, and the path leading to the cessation of the world. Listen carefully and reflect well.' 'What is the world? It is the six internal sense bases. Which six? The internal sense base of the eye, the ear, the nose, the tongue, the body, and the mind.' 'What is the arising of the world? It is the craving for future existence, accompanied by delight and greed, clinging to various things.' 'What is the cessation of the world? It is the complete cessation of that craving for future existence, accompanied by delight and greed, clinging to various things, having been abandoned, having been relinquished, having been extinguished, dispassion, cessation, stopping, and disappearance.'
。
「云何世間滅道跡？謂八聖道，正見、正志、正語、正業、正命、正方便、正念、正定。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二三四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我不說有人行到世界邊者，我亦不說不行到世界邊而究竟苦邊者。」如是說已，入室坐禪。
時，眾多比丘，世尊去後，即共議言：「世尊曏者略說法言：『我不說有人行到世界邊者，我亦不說不行到世界邊而得究竟苦邊者。』如是說已，入室坐禪。我等今於世尊略說法中未解其義，是中諸尊，誰有堪能於世尊略說法中，廣為我等說其義者。」
復作是言：「唯有尊者阿難，聰慧總持，而常給侍世尊左右，世尊讚歎多聞梵行，堪為我等於世尊略說法中廣說其義，今當往詣尊者阿難所，請求令說。」時，眾多比丘往詣尊者阿難所，共相問訊已，於一面坐。具以上事廣問阿難！爾時，阿難告諸比丘：「諦聽，善思，今當爲說。若世間、世間名、世間覺、世間言辭、世間語說，此等皆入世間數。諸尊！謂眼是世間、世間名、世間覺、世間言辭、世間語說，是等悉入世間數。耳、鼻、舌、身、意亦復如是。多聞聖弟子於六入處集、滅、味、患、離如實知，是名聖弟子到世界邊、知世間、世間所重、度世間
現代漢語譯本 『什麼是世間滅道的途徑呢？』是指八聖道，即正見、正志、正語、正業、正命、正方便、正念、正定。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （二三四） 我（阿難）是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我不說有人能通過行走到達世界的邊際，我也不會說不通過行走到達世界的邊際就能究竟苦的盡頭。』說完這些，就進入禪室坐禪。 當時，許多比丘在世尊離開后，就一起議論說：『世尊剛才簡略地說法：『我不說有人能通過行走到達世界的邊際，我也不會說不通過行走到達世界的邊際就能究竟苦的盡頭。』說完這些，就進入禪室坐禪。我們現在對世尊簡略說法中的含義不理解，這裡各位尊者，誰有能力對世尊簡略說法中的含義，為我們詳細解釋呢？』 又說：『只有尊者阿難，聰慧博學，並且經常侍奉在世尊左右，世尊讚歎他多聞修行，他有能力為我們詳細解釋世尊簡略說法中的含義，現在應當去拜訪尊者阿難，請求他為我們解說。』當時，許多比丘前往尊者阿難處，互相問候后，在一旁坐下。詳細地將以上的事情詢問阿難！當時，阿難告訴眾比丘：『仔細聽，好好思考，我現在為你們解說。如果世間、世間的名稱、世間的感知、世間的言辭、世間的說法，這些都屬於世間範疇。各位尊者！所謂眼是世間、世間的名稱、世間的感知、世間的言辭、世間的說法，這些都屬於世間範疇。耳、鼻、舌、身、意也是如此。多聞的聖弟子對於六入處的集起、滅盡、滋味、過患、離欲如實地知曉，這被稱為聖弟子到達世界的邊際、瞭解世間、世間所重視的、度脫世間。』
English version 'What is the path to the cessation of the world?' It refers to the Noble Eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (Two Three Four) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks, saying: 'I do not say that one can reach the end of the world by walking, nor do I say that without walking to the end of the world, one can reach the end of suffering.' Having said this, he entered his chamber for meditation. Then, many monks, after the Blessed One had left, discussed among themselves: 'The Blessed One just briefly taught: 『I do not say that one can reach the end of the world by walking, nor do I say that without walking to the end of the world, one can reach the end of suffering.』 Having said this, he entered his chamber for meditation. We do not understand the meaning of the Blessed One's brief teaching. Among you venerable ones, who is capable of explaining the meaning of the Blessed One's brief teaching in detail for us?' They further said: 'Only the venerable Ananda, who is wise and learned, and who always attends upon the Blessed One, and whom the Blessed One praises for his great learning and virtuous conduct, is capable of explaining the meaning of the Blessed One's brief teaching in detail for us. Now we should go to the venerable Ananda and request him to explain it.' Then, many monks went to the venerable Ananda, and after exchanging greetings, sat down to one side. They asked Ananda in detail about the above matter! Then, Ananda said to the monks: 'Listen carefully, think well, and I will now explain it to you. If the world, the name of the world, the perception of the world, the words of the world, the speech of the world, all these belong to the category of the world. Venerable ones! What is called the eye is the world, the name of the world, the perception of the world, the words of the world, the speech of the world, all these belong to the category of the world. The ear, nose, tongue, body, and mind are also the same. A well-learned noble disciple truly knows the arising, cessation, gratification, danger, and escape from the six sense bases. This is called a noble disciple reaching the end of the world, understanding the world, what the world values, and transcending the world.'
。」
爾時，尊者阿難復說偈言：
「非是游步者， 能到世界邊， 不到世界邊， 不能免眾苦， 是故牟尼尊， 名知世間者， 能到世界邊， 諸梵行已立， 世界邊唯有， 正智慧諦了， 覺慧達世間， 故說度彼岸。
「如是，諸尊！曏者世尊略說法已，入室坐禪，我今為汝分別廣說。」
尊者阿難說是法已，眾多比丘聞其所說，歡喜奉行。
（二三五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有師、有近住弟子，則苦獨住，無師、無近住弟子，則樂獨住。
「云何有師、有近住弟子，則苦獨住？緣眼、色，生惡不善覺，貪、恚、癡俱，若彼比丘行此法者，是名有師，若於此邊住者，是名近住弟子。耳、鼻、舌、身、意亦復如是。如是有師、有近住弟子，常苦獨住。
「云何無師、無近住弟子，常樂獨住？緣眼、色，生惡不善覺，貪、恚、癡俱，彼比丘不行，是名無師。不依彼住，是名無近住弟子。是名無師、無近住弟子，常樂獨住。若彼比丘無師、無近住弟子者，我說彼得梵行福。所以者何？無師、無近住弟子，比丘於我建立梵行，能正盡苦，究竟苦集。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二三六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，尊者舍利弗晨朝著衣持缽，入舍衛城乞食。乞食已，還精舍，舉衣缽，洗足已，持尼師檀，入林中，晝日坐禪
現代漢語譯本 當時，尊者阿難又說了偈語： 『不是通過行走就能到達世界的邊際， 不到達世界的邊際，就不能免除眾多的痛苦。 因此，牟尼尊者，被稱為知曉世間的人， 能夠到達世界的邊際，所有修行梵行的人已經確立了目標。 世界的邊際唯有通過正確的智慧才能真正明瞭， 覺悟的智慧通達世間，所以說能度過彼岸。』 『諸位尊者，就像這樣，剛才世尊略微說法后，就進入房間坐禪了，我現在為你們分別詳細解說。』 尊者阿難說完這些法后，眾多比丘聽聞他所說的，都歡喜地奉行。 （二三五） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有老師、有親近的弟子，就會痛苦地獨處；沒有老師、沒有親近的弟子，就會快樂地獨處。』 『怎樣是有老師、有親近的弟子，就會痛苦地獨處呢？因為眼睛接觸到顏色，產生不好的念頭，伴隨著貪婪、嗔恨、愚癡。如果那個比丘修行這種法，就叫做有老師；如果他依附於此，就叫做親近的弟子。耳朵、鼻子、舌頭、身體、意識也是這樣。像這樣有老師、有親近的弟子，常常痛苦地獨處。』 『怎樣是沒有老師、沒有親近的弟子，常常快樂地獨處呢？因為眼睛接觸到顏色，產生不好的念頭，伴隨著貪婪、嗔恨、愚癡，那個比丘不修行，就叫做沒有老師。不依附於此，就叫做沒有親近的弟子。這就叫做沒有老師、沒有親近的弟子，常常快樂地獨處。如果那個比丘沒有老師、沒有親近的弟子，我說他能獲得梵行的福報。為什麼呢？沒有老師、沒有親近的弟子，比丘在我這裡建立梵行，能夠真正地滅盡痛苦，最終達到苦的止息。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，都歡喜地奉行。 （二三六） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，尊者舍利弗早上穿好衣服，拿著缽，進入舍衛城乞食。乞食完畢，回到精舍，收好衣缽，洗完腳，拿著坐具，進入樹林，白天坐禪。
English version At that time, the Venerable Ananda further spoke in verse: 'It is not by walking that one can reach the edge of the world, Not reaching the edge of the world, one cannot be free from suffering. Therefore, the Muni, the Venerable One, is called the knower of the world, Able to reach the edge of the world, all those who practice the holy life have established their goal. The edge of the world can only be truly understood through right wisdom, The wisdom of enlightenment penetrates the world, therefore it is said to cross the shore.' 'Thus, venerable ones, just now the World Honored One briefly taught the Dharma and then entered his room to meditate. Now I will explain it to you in detail.' After the Venerable Ananda spoke these teachings, many monks, hearing what he said, joyfully practiced it. (Two Three Five) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'Having a teacher and close disciples, one dwells in suffering alone; not having a teacher and close disciples, one dwells in happiness alone.' 'How does having a teacher and close disciples lead to dwelling in suffering alone? Because the eye encounters form, unwholesome thoughts arise, accompanied by greed, hatred, and delusion. If that monk practices this way, he is called having a teacher; if he relies on this, he is called a close disciple. The same is true for the ear, nose, tongue, body, and mind. Thus, having a teacher and close disciples, one always dwells in suffering alone.' 'How does not having a teacher and close disciples lead to dwelling in happiness alone? Because the eye encounters form, unwholesome thoughts arise, accompanied by greed, hatred, and delusion, but that monk does not practice this way, he is called not having a teacher. Not relying on this, he is called not having close disciples. This is called not having a teacher and close disciples, and one always dwells in happiness alone. If that monk has no teacher and no close disciples, I say he obtains the merit of the holy life. Why is that? Without a teacher and close disciples, the monk establishes the holy life in my teachings, and is able to truly end suffering, ultimately reaching the cessation of suffering.' After the Buddha spoke this sutra, the monks, hearing what the Buddha said, joyfully practiced it. (Two Three Six) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Venerable Shariputra, in the morning, put on his robes, took his bowl, and entered the city of Shravasti to beg for alms. Having finished begging for alms, he returned to the monastery, put away his robes and bowl, washed his feet, took his sitting mat, and entered the forest to meditate during the day.
。時，舍利弗從禪覺，詣世尊所，稽首禮足，退坐一面。
爾時，佛告舍利弗：「汝從何來？」
舍利弗答言：「世尊！從林中晝日坐禪來。」
佛告舍利弗：「今入何等禪住？」
舍利弗白佛言：「世尊！我今于林中入空三昧禪住。」
佛告舍利弗：「善哉！善哉！舍利弗，汝今入上座禪住而坐禪。若諸比丘欲入上座禪者，當如是學：
『若入城時、若行乞食時、若出城時，當作是思惟：「我今眼見色，頗起欲、恩愛、愛念著不？」』
「舍利弗！比丘作如是觀時，若眼識於色有愛念染著者，彼比丘為斷惡不善故，當勤欲方便，堪能繫念修學。譬如有人，火燒頭衣，為盡滅故，當起增上方便，勤教令滅。彼比丘亦復如是，當起增上勤欲方便，繫念修學。
「若比丘觀察時，若於道路、若聚落中行乞食、若出聚落，于其中間，眼識於色，無有愛念染著者，彼比丘愿以此喜樂善根，日夜精勤，繫念修習，是名比丘於行、住、坐、臥凈除乞食，是故此經名清凈乞食住。」
佛說此經已，尊者舍利弗聞佛所說，歡喜奉行。
（二三七）
如是我聞：
一時，佛住毗舍離獼猴池側重閣講堂。
時，有長者名郁瞿婁，往詣佛所，稽首佛足，退坐一面，白佛言：「世尊！何故有一比丘見法般涅槃？何故比丘不得見法般涅槃？」
佛告長者：「若有比丘眼識於色，愛念染著，以愛念染著故，常依于識；為彼縛故，若彼取故，不得見法般涅槃。耳、鼻、舌、身、意識法亦復如是
現代漢語譯本：當時，舍利弗從禪定中醒來，來到世尊那裡，頂禮佛足，然後退坐在一旁。 這時，佛陀告訴舍利弗：『你從哪裡來？』 舍利弗回答說：『世尊，我從林中白天坐禪而來。』 佛陀問舍利弗：『你現在入的是什麼禪定？』 舍利弗對佛陀說：『世尊，我今天在林中入的是空三昧禪定。』 佛陀告訴舍利弗：『很好！很好！舍利弗，你現在入的是上座禪定而坐禪。如果其他比丘想要入上座禪定，應當這樣學習：』 『當進入城市時、當去乞食時、當離開城市時，應當這樣思考：「我今天眼睛看到顏色，是否會產生慾望、恩愛、愛戀執著呢？」』 『舍利弗，比丘這樣觀察時，如果眼睛對顏色有愛戀執著，那麼這位比丘爲了斷除惡不善，應當勤奮努力，能夠繫念修學。譬如有人，頭上的衣服被火燒著，爲了徹底撲滅，應當更加努力，勤奮地讓火熄滅。這位比丘也應當這樣，應當更加勤奮努力，繫念修學。』 『如果比丘觀察時，在道路上、在村落中乞食、在離開村落的途中，眼睛對顏色沒有愛戀執著，那麼這位比丘應當以這種喜悅的善根，日夜精進，繫念修習，這叫做比丘在行走、站立、坐著、躺臥時都清凈地乞食，所以這部經叫做清凈乞食住。』 佛陀說完這部經后，尊者舍利弗聽了佛陀所說，歡喜地奉行。 （二三七） 如是我聞： 一時，佛陀住在毗舍離獼猴池邊的重閣講堂。 當時，有一位名叫郁瞿婁的長者，來到佛陀那裡，頂禮佛足，然後退坐在一旁，對佛陀說：『世尊，為什麼有的比丘能見法般涅槃？為什麼有的比丘不能見法般涅槃？』 佛陀告訴長者：『如果有的比丘眼睛看到顏色，產生愛戀執著，因為愛戀執著，常常依賴於意識；因為被它束縛，因為被它執取，所以不能見法般涅槃。耳朵、鼻子、舌頭、身體、意識對法也是如此。』
English version: At that time, Shariputra arose from his meditation, went to the World Honored One, bowed his head to his feet, and sat down to one side. Then, the Buddha said to Shariputra, 'Where have you come from?' Shariputra replied, 'World Honored One, I have come from meditating in the forest during the day.' The Buddha asked Shariputra, 'What kind of meditation are you dwelling in now?' Shariputra said to the Buddha, 'World Honored One, today in the forest I am dwelling in the meditation of the emptiness samadhi.' The Buddha said to Shariputra, 'Excellent! Excellent! Shariputra, you are now dwelling in the meditation of the senior seat while meditating. If other monks wish to enter the meditation of the senior seat, they should learn in this way:' 'When entering a city, when going for alms, when leaving a city, one should think thus: 「When my eyes see a color today, do I give rise to desire, affection, or attachment?」' 'Shariputra, when a monk observes in this way, if the eye consciousness has attachment to color, then that monk, in order to cut off evil and unwholesome things, should diligently strive, be able to maintain mindfulness and practice. For example, if someone's head clothing is burned by fire, in order to completely extinguish it, they should make greater effort and diligently put out the fire. That monk should also be like this, should make greater effort, maintain mindfulness and practice.' 'If a monk observes, while on the road, while going for alms in a village, or while leaving a village, if the eye consciousness has no attachment to color, then that monk should use this joy and good root, diligently practice day and night, maintaining mindfulness. This is called a monk purifying alms-gathering while walking, standing, sitting, and lying down. Therefore, this sutra is called the Pure Alms-Gathering Dwelling.' After the Buddha finished speaking this sutra, Venerable Shariputra, having heard what the Buddha said, joyfully practiced it. (237) Thus have I heard: At one time, the Buddha was dwelling in the multi-storied lecture hall by the Monkey Pond in Vaishali. At that time, there was an elder named Ugra, who went to the Buddha, bowed his head to his feet, and sat down to one side, saying to the Buddha, 'World Honored One, why is it that some monks see the Dharma and attain parinirvana? Why is it that some monks do not see the Dharma and attain parinirvana?' The Buddha said to the elder, 'If a monk's eye consciousness has attachment to color, because of this attachment, he constantly relies on consciousness; because he is bound by it, because he is attached to it, he cannot see the Dharma and attain parinirvana. The same is true for the ear, nose, tongue, body, and mind consciousness with respect to dharmas.'
。
「若比丘眼識於色，不愛樂染著，不愛樂染著者，不依于識，不觸、不著、不取故，此諸比丘得見法般涅槃。耳、鼻、舌、身、意識法亦復如是。
「是故，長者！有比丘得見法般涅槃者，有不得見法般涅槃者。」
如長者所問經，如是阿難所問經及佛自為諸比丘所說經，亦如上說。
（二三八）
如是我聞：
一時，佛住毗舍離獼猴池側重閣講堂。
時，有異比丘往詣佛所，稽首佛足，退坐一面，白佛言：「世尊！何因何緣眼識生？何因何緣耳、鼻、舌、身、意識生？」
佛告比丘：「眼因緣色，眼識生。所以者何？若眼識生，一切眼色因緣故。耳聲因緣、鼻香因緣、舌味因緣、意法因緣意識生。所以者何？諸所有意識，彼一切皆意法因緣生故。是名比丘眼識因緣生，乃至意識因緣生。」
時，彼比丘聞佛所說，歡喜隨喜，作禮而去。
（二三九）
如是我聞：
一時，佛住毗舍離獼猴池側重閣講堂。
爾時，世尊告諸比丘：「我今當說結所繫法及結法。云何結所繫法？眼色、耳聲、鼻香、舌味、身觸、意法，是名結所繫法。云何結法？謂欲貪，是名結法。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二四〇）
如是我聞：
一時，佛住毗舍離獼猴池側重閣講堂。
爾時，世尊告諸比丘：「我今當說所取法及取法。云何所取法？眼色、耳聲、鼻香、舌味、身觸、意法，是名所取法。云何取法？謂欲貪，是名取法
現代漢語譯本： 『如果比丘的眼識接觸到色塵時，不貪愛、不執著，不因執著而依賴於識，不接觸、不執著、不取著，這些比丘就能證得法般涅槃。耳、鼻、舌、身、意識接觸到相應的塵境時也是如此。 『因此，長者！有些比丘能證得法般涅槃，有些則不能。』 如長者所問的經文一樣，阿難所問的經文以及佛陀親自為比丘們所說的經文，也都是如上所說。
（二三八） 如是我聞： 一時，佛陀住在毗舍離獼猴池邊的重閣講堂。 當時，有一位比丘前往佛陀處，頂禮佛足后，退坐在一旁，向佛陀說道：『世尊！是什麼原因和條件導致眼識產生？又是什麼原因和條件導致耳、鼻、舌、身、意識產生？』 佛陀告訴比丘：『眼根和色塵是眼識產生的條件。為什麼呢？因為眼識的產生，一切都以眼根和色塵為條件。耳根和聲音、鼻根和香氣、舌根和味道、意根和法塵也是意識產生的條件。為什麼呢？因為所有意識的產生，都以意根和法塵為條件。這就是比丘所說的眼識因緣生，乃至意識因緣生。』 當時，那位比丘聽聞佛陀所說，歡喜隨喜，頂禮后離去。
（二三九） 如是我聞： 一時，佛陀住在毗舍離獼猴池邊的重閣講堂。 當時，世尊告訴諸位比丘：『我現在要說被束縛的法和束縛的法。什麼是被束縛的法呢？眼根和色塵、耳根和聲音、鼻根和香氣、舌根和味道、身根和觸覺、意根和法塵，這些是被束縛的法。什麼是束縛的法呢？就是欲貪，這是束縛的法。』 佛陀說完此經，諸位比丘聽聞佛陀所說，歡喜奉行。
（二四〇） 如是我聞： 一時，佛陀住在毗舍離獼猴池邊的重閣講堂。 當時，世尊告訴諸位比丘：『我現在要說所取之法和取之法。什麼是所取之法呢？眼根和色塵、耳根和聲音、鼻根和香氣、舌根和味道、身根和觸覺、意根和法塵，這些是所取之法。什麼是取之法呢？就是欲貪，這是取之法。』
English version: 'If a bhikkhu's eye-consciousness, when encountering forms, does not love, does not become attached, and because of not being attached, does not rely on consciousness, does not touch, does not cling, and does not grasp, these bhikkhus attain the complete extinguishing of the Dhamma. The same is true for ear, nose, tongue, body, and mind-consciousness when encountering their respective objects.' 'Therefore, householder! There are bhikkhus who attain the complete extinguishing of the Dhamma, and there are those who do not.' Just as the sutra asked by the householder, the sutra asked by Ananda, and the sutra spoken by the Buddha himself for the bhikkhus are all as described above.
(238) Thus have I heard: At one time, the Buddha was dwelling at the Hall of the Double-Story Pavilion near the Monkey Pond in Vesali. Then, a certain bhikkhu went to the Buddha, bowed down at his feet, sat down to one side, and said to the Buddha: 'Venerable Sir, what is the cause and condition for the arising of eye-consciousness? And what is the cause and condition for the arising of ear, nose, tongue, body, and mind-consciousness?' The Buddha told the bhikkhu: 'Eye and forms are the conditions for the arising of eye-consciousness. Why is that? Because if eye-consciousness arises, it is all due to the conditions of eye and forms. Ear and sounds, nose and smells, tongue and tastes, mind and mental objects are also the conditions for the arising of consciousness. Why is that? Because all consciousness arises due to the conditions of mind and mental objects. This, bhikkhu, is called the arising of eye-consciousness due to conditions, and so on up to the arising of mind-consciousness due to conditions.' Then, that bhikkhu, having heard what the Buddha said, rejoiced and was delighted, and after bowing, departed.
(239) Thus have I heard: At one time, the Buddha was dwelling at the Hall of the Double-Story Pavilion near the Monkey Pond in Vesali. Then, the Blessed One addressed the bhikkhus: 'I will now teach you about the things bound by fetters and the fetters themselves. What are the things bound by fetters? Eye and forms, ear and sounds, nose and smells, tongue and tastes, body and tactile objects, mind and mental objects, these are the things bound by fetters. What are the fetters? It is desire and craving, this is the fetter.' Having spoken this discourse, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly.
(240) Thus have I heard: At one time, the Buddha was dwelling at the Hall of the Double-Story Pavilion near the Monkey Pond in Vesali. Then, the Blessed One addressed the bhikkhus: 'I will now teach you about the things that are grasped and the grasping itself. What are the things that are grasped? Eye and forms, ear and sounds, nose and smells, tongue and tastes, body and tactile objects, mind and mental objects, these are the things that are grasped. What is the grasping? It is desire and craving, this is the grasping.'
。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二四一）
如是我聞：
一時，佛住毗舍離獼猴池側重閣講堂。
爾時，世尊告諸比丘：「愚癡無聞凡夫，比丘！寧以火燒熱銅籌以燒其目，令其熾然，不以眼識取於色相、取隨形好。所以者何？取於色相、取隨形好故，墮惡趣中如沈鐵丸。
「愚癡無聞凡夫，寧燒鐵錐以鉆其耳，不以耳識取其聲相、取隨聲好。所以者何？耳識取聲相、取隨聲好者，身壞命終墮惡趣中如沈鐵丸。
「愚癡無聞凡夫，寧以利刀斷截其鼻，不以鼻識取于香相、取隨香好。所以者何？以取香相、取隨香好故，身壞命終墮惡趣中如沈鐵丸。
「愚癡無聞凡夫，寧以利刀斷截其舌，不以舌識取于味相、取隨味好。所以者何？以取味相、隨味好故，身壞命終墮惡趣中如沈鐵丸。
「愚癡無聞凡夫，寧以剛鐵利槍以刺其身，不以身識取于觸相及隨觸好。所以者何？以取觸相及隨觸好故，身壞命終墮惡趣中如沈鐵丸。
「諸比丘！睡眠者是愚癡活、是癡命，無利、無福，然諸比丘寧當睡眠，不于彼色而起覺想；若起覺想者，必生纏縛諍訟，能令多眾起于非義，不能饒益安樂天人。
「彼多聞聖弟子作如是學：『我今寧以熾然鐵槍以貫其目，不以眼識取於色相，墮三惡趣，長夜受苦。我從今日當正思惟：「觀眼無常、有為、心緣生法，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼亦無常、有為、心緣生法
佛陀說完這部經后，眾比丘聽聞佛陀所說，都歡喜地奉行。 （二四一） 我（阿難）是這樣聽說的： 一時，佛陀住在毗舍離獼猴池邊的重閣講堂。 那時，世尊告訴眾比丘：『愚癡而沒有聞法的凡夫，比丘們！寧可用燒紅的銅籌去燒灼他的眼睛，讓它熾熱，也不要用眼識去執取色相、執取隨色相而來的美好。為什麼呢？因為執取色相、執取隨色相而來的美好，就會像沉入水中的鐵丸一樣，墮入惡道之中。 『愚癡而沒有聞法的凡夫，寧可用燒紅的鐵錐去鉆他的耳朵，也不要用耳識去執取聲相、執取隨聲相而來的美好。為什麼呢？因為耳識執取聲相、執取隨聲相而來的美好，就會在身壞命終後像沉入水中的鐵丸一樣，墮入惡道之中。 『愚癡而沒有聞法的凡夫，寧可用利刀去割斷他的鼻子，也不要用鼻識去執取香相、執取隨香相而來的美好。為什麼呢？因為執取香相、執取隨香相而來的美好，就會在身壞命終後像沉入水中的鐵丸一樣，墮入惡道之中。 『愚癡而沒有聞法的凡夫，寧可用利刀去割斷他的舌頭，也不要用舌識去執取味相、執取隨味相而來的美好。為什麼呢？因為執取味相、執取隨味相而來的美好，就會在身壞命終後像沉入水中的鐵丸一樣，墮入惡道之中。 『愚癡而沒有聞法的凡夫，寧可用剛硬的鐵槍去刺他的身體，也不要用身識去執取觸相以及隨觸相而來的美好。為什麼呢？因為執取觸相以及隨觸相而來的美好，就會在身壞命終後像沉入水中的鐵丸一樣，墮入惡道之中。 『諸位比丘！睡眠是愚癡的活法、是愚癡的生命，沒有利益、沒有福報。然而，諸位比丘寧可睡眠，也不要對那些色相生起覺想；如果生起覺想，必定會產生纏縛和諍訟，能使大眾產生不義，不能利益安樂天人。 『那些多聞的聖弟子這樣學習：『我寧可用熾熱的鐵槍貫穿我的眼睛，也不要用眼識去執取色相，墮入三惡道，長久地遭受痛苦。我從今天開始應當正確地思維：「觀察眼睛是無常的、有為的、心緣生的法，如果色、眼識、眼觸、眼觸因緣所生的感受，內在感受無論是苦、是樂、是不苦不樂，它們也是無常的、有為的、心緣生的法。」』
Having finished speaking this sutra, the bhikkhus, delighted by the Buddha's words, practiced accordingly. (241) Thus have I heard: At one time, the Buddha was dwelling in the multi-storied hall near the Monkey Pond in Vaishali. Then, the World-Honored One addressed the bhikkhus: 'O bhikkhus! A foolish, unlearned ordinary person would rather have his eyes burned with a red-hot copper rod, making them blaze, than to grasp at the appearance of form with eye-consciousness, grasping at the pleasing features. Why is that? Because by grasping at the appearance of form, grasping at the pleasing features, one falls into the evil realms like a sinking iron ball. 'A foolish, unlearned ordinary person would rather have his ears pierced with a red-hot iron awl than to grasp at the appearance of sound with ear-consciousness, grasping at the pleasing sounds. Why is that? Because one who grasps at the appearance of sound with ear-consciousness, grasping at the pleasing sounds, falls into the evil realms like a sinking iron ball after the body breaks up and life ends. 'A foolish, unlearned ordinary person would rather have his nose cut off with a sharp knife than to grasp at the appearance of smell with nose-consciousness, grasping at the pleasing smells. Why is that? Because by grasping at the appearance of smell, grasping at the pleasing smells, one falls into the evil realms like a sinking iron ball after the body breaks up and life ends. 'A foolish, unlearned ordinary person would rather have his tongue cut off with a sharp knife than to grasp at the appearance of taste with tongue-consciousness, grasping at the pleasing tastes. Why is that? Because by grasping at the appearance of taste, grasping at the pleasing tastes, one falls into the evil realms like a sinking iron ball after the body breaks up and life ends. 'A foolish, unlearned ordinary person would rather have his body pierced with a sharp iron spear than to grasp at the appearance of touch with body-consciousness, grasping at the pleasing touches. Why is that? Because by grasping at the appearance of touch, grasping at the pleasing touches, one falls into the evil realms like a sinking iron ball after the body breaks up and life ends. 'O bhikkhus! Sleep is the life of a fool, a foolish existence, without benefit or merit. Yet, O bhikkhus, it is better to sleep than to give rise to thoughts about those forms; if thoughts arise, there will surely be entanglements and disputes, which can cause many to engage in unrighteousness, and cannot benefit or bring happiness to gods and humans. 'Those learned noble disciples learn thus: 「I would rather have my eyes pierced with a blazing iron spear than to grasp at the appearance of form with eye-consciousness, falling into the three evil realms, suffering for a long time. From this day forward, I shall contemplate correctly: 『Observing that the eye is impermanent, conditioned, and a dharma arising from mental causes; if form, eye-consciousness, eye-contact, and the feeling arising from the condition of eye-contact, whether the inner feeling is painful, pleasant, or neither painful nor pleasant, they are also impermanent, conditioned, and a dharma arising from mental causes.』」'
。」』耳、鼻、舌、身入處當如是學：『寧以鐵槍貫其身體，不以身識取于觸相及隨觸好故，墮三惡道。我從今日當正思惟：「觀身無常、有為、心緣生法，若觸、身識、身觸、身觸因緣生受，內覺若苦、若樂、不苦不樂，彼亦無常、有為、心緣生法。」』
「多聞聖弟子作如是學：『睡眠者是愚癡活、癡命，無果、無利、無福，我當不眠，亦不起覺想，起想者生於纏縛諍訟，令多人非義饒益，不得安樂。』
「多聞聖弟子如是觀者，于眼生厭，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼亦生厭，厭故不樂，不樂故解脫，解脫知見：『我生已盡，梵行已立，所作已作，自知不受後有。』耳、鼻、舌、身、意亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二四二）
如是我聞：
一時，佛住毗舍離獼猴池側重閣講堂。
爾時，世尊告諸比丘：「若眼不知、不識、不斷、不離欲，不堪能正盡苦；于眼若知、若識、若斷、若離欲，堪能正盡苦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如眼四經，如是乃至意二十四經如上說。
（二四三）
如是我聞：
一時，佛住毗舍離獼猴池側重閣講堂。
爾時，世尊告諸比丘：「若諸比丘于眼味者，當知是沙門、婆羅門不得自在脫于魔手，魔縛所縛，入于魔系。耳、鼻、舌、身、意亦復如是。若沙門、婆羅門于眼不味者，當知是沙門、婆羅門不隨於魔，脫于魔手，不入魔系
現代漢語譯本：『對於耳、鼻、舌、身這四個感官的入口，應當這樣學習：『寧願讓鐵槍刺穿身體，也不要因為身體的感知而執著于觸覺的感受，以及隨之而來的喜好，以至於墮入三惡道。我從今天起應當正確地思考：「觀察身體是無常的、有為的、由心念緣起的法，如果有了觸覺、身體的意識、身體的接觸、身體接觸的因緣而產生的感受，內心感受到苦、樂、不苦不樂，這些也是無常的、有為的、由心念緣起的法。」』 『多聞的聖弟子應當這樣學習：『睡眠是愚癡的生活、愚癡的生命，沒有結果、沒有利益、沒有福報。我應當不睡覺，也不要生起覺想，生起覺想就會產生纏縛和爭訟，使很多人遭受不義的利益，不能得到安樂。』 『多聞的聖弟子這樣觀察，就會對眼睛產生厭離，對於顏色、眼睛的意識、眼睛的接觸、眼睛接觸的因緣而產生的感受，內心感受到苦、樂、不苦不樂，也會產生厭離。因為厭離而不貪戀，因為不貪戀而解脫，解脫后就會有這樣的知見：『我的生死已經結束，清凈的修行已經建立，該做的已經做完，自己知道不再有來世。』耳朵、鼻子、舌頭、身體、意識也是如此。』 佛說完這部經后，眾比丘聽了佛的教誨，歡喜地奉行。 （二四二） 如是我聞： 一時，佛住在毗舍離獼猴池邊的重閣講堂。 當時，世尊告訴眾比丘：『如果眼睛不瞭解、不認識、不斷除、不離欲，就不能真正地滅除痛苦；如果眼睛瞭解、認識、斷除、離欲，就能真正地滅除痛苦。』 佛說完這部經后，眾比丘聽了佛的教誨，歡喜地奉行。 像眼睛的四部經一樣，乃至意識的二十四部經都如上面所說。 （二四三） 如是我聞： 一時，佛住在毗舍離獼猴池邊的重閣講堂。 當時，世尊告訴眾比丘：『如果比丘們對於眼睛有所貪戀，應當知道這些沙門、婆羅門不能自在地脫離魔的掌控，被魔的束縛所捆綁，進入魔的系統。耳朵、鼻子、舌頭、身體、意識也是如此。如果沙門、婆羅門對於眼睛沒有貪戀，應當知道這些沙門、婆羅門不隨順魔，脫離魔的掌控，不進入魔的系統。
English version: 'Regarding the entrances of the ear, nose, tongue, and body, one should learn thus: 「Rather let an iron spear pierce through my body than to, through bodily perception, cling to the sensation of touch and the liking that follows, thus falling into the three evil realms. From this day forward, I shall contemplate correctly: 『Observing the body as impermanent, conditioned, and arising from mental causes; if there is touch, bodily consciousness, bodily contact, and feeling arising from the conditions of bodily contact, whether the inner feeling is of pain, pleasure, or neither pain nor pleasure, these too are impermanent, conditioned, and arising from mental causes.』」' 'A well-learned noble disciple should learn thus: 「Sleep is a foolish way of living, a foolish life, without result, without benefit, without merit. I shall not sleep, nor shall I give rise to thoughts of wakefulness. Giving rise to such thoughts leads to entanglement and disputes, causing many to suffer unjust harm and preventing them from finding peace.」' 'A well-learned noble disciple, observing thus, will become weary of the eye; and of form, eye-consciousness, eye-contact, and feeling arising from the conditions of eye-contact, whether the inner feeling is of pain, pleasure, or neither pain nor pleasure, they will also become weary. Because of weariness, they will not be attached; because of non-attachment, they will be liberated. Upon liberation, they will have the knowledge: 「My birth is ended, the holy life is established, what was to be done is done, I know that I will not be reborn.」 The same is true for the ear, nose, tongue, body, and mind.』 Having spoken this discourse, the bhikkhus rejoiced in the Blessed One』s words and practiced accordingly. (242) Thus have I heard: At one time, the Blessed One was dwelling at the Hall of the Double Roof near the Monkey Pond in Vesali. Then, the Blessed One addressed the bhikkhus: 『If the eye does not know, does not recognize, does not abandon, and is not free from desire, it is not capable of truly ending suffering; if the eye knows, recognizes, abandons, and is free from desire, it is capable of truly ending suffering.』 Having spoken this discourse, the bhikkhus rejoiced in the Blessed One』s words and practiced accordingly. Just as with the four discourses on the eye, so too with the twenty-four discourses on the mind, as described above. (243) Thus have I heard: At one time, the Blessed One was dwelling at the Hall of the Double Roof near the Monkey Pond in Vesali. Then, the Blessed One addressed the bhikkhus: 『If bhikkhus are attached to the eye, know that these ascetics and brahmins are not free from the grasp of Mara, are bound by Mara』s fetters, and have entered Mara』s domain. The same is true for the ear, nose, tongue, body, and mind. If ascetics and brahmins are not attached to the eye, know that these ascetics and brahmins do not follow Mara, are free from Mara』s grasp, and do not enter Mara』s domain.』
。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如味，如是歡喜、讚歎、染著、堅住、愛樂、憎嫉，亦如是說。
如內入處七經，外入處七經，亦如是說。
（二四四）
如是我聞：
一時，佛住毗舍離獼猴池側重閣講堂。
爾時，世尊告諸比丘：「有六魔鉤。云何為六？眼味著色，是則魔鉤，耳味著聲，是則魔鉤，鼻味著香，是則魔鉤，舌味著味，是則魔鉤，身味著觸，是則魔鉤，意味著法，是則魔鉤。若沙門、婆羅門眼味著色者，當知是沙門、婆羅門魔鉤鉤其咽，于魔不得自在。」
穢說凈說，廣說如上。
（二四五）
如是我聞：
一時，佛住拘留搜調伏駁牛聚落。
爾時，世尊告諸比丘：「我今當爲汝等說法，初語亦善，中語亦善，后語亦善，善義善味，純一滿凈，清白梵行，謂四品法經。諦聽，善思，當爲汝說。
「何等為四品法經？有眼識色可愛、可念、可樂、可著，比丘見已，歡喜、讚歎、樂著、堅住，有眼識色不可愛、不可念、不可樂著、苦厭。比丘見已，瞋恚、嫌薄。如是比丘于魔不得自在，乃至不得解脫魔系。耳、鼻、舌、身、意亦復如是。
「有眼識色可愛、可念、可樂、可著，比丘見已，知喜不讚嘆、不樂著堅實，有眼識色不可愛、念、樂、著，比丘見已，不瞋恚、嫌薄。如是比丘不隨魔，自在，乃至解脫魔系。耳、鼻、舌、身、意亦復如是。是名比丘四品法經。」
（二四六）
如是我聞：
一時，佛住王舍城耆阇崛山
現代漢語譯本：佛陀說完這部經后，眾比丘聽聞佛陀所說，都歡喜地奉行。 對於味道，以及由此產生的歡喜、讚歎、執著、堅守、愛戀、憎恨，也應如此宣說。 關於內六入處七經，外六入處七經，也應如此宣說。 （二四四） 我（阿難）是這樣聽說的： 一時，佛陀住在毗舍離獼猴池邊的重閣講堂。 當時，世尊告訴眾比丘：『有六種魔鉤。哪六種呢？眼睛貪戀顏色，這就是魔鉤；耳朵貪戀聲音，這就是魔鉤；鼻子貪戀氣味，這就是魔鉤；舌頭貪戀味道，這就是魔鉤；身體貪戀觸感，這就是魔鉤；意識貪戀法，這就是魔鉤。如果沙門、婆羅門眼睛貪戀顏色，應當知道這位沙門、婆羅門是被魔鉤鉤住了咽喉，不能從魔的控制中解脫。』 關於不清凈的說法和清凈的說法，詳細的解釋如上所述。 （二四五） 我（阿難）是這樣聽說的： 一時，佛陀住在拘留搜調伏駁牛聚落。 當時，世尊告訴眾比丘：『我現在要為你們說法，開頭的言辭是善的，中間的言辭是善的，結尾的言辭也是善的，意義美好，味道美好，純粹圓滿，清凈的梵行，這就是四品法經。仔細聽，好好思考，我將為你們宣說。』 『什麼是四品法經呢？眼睛所識別的顏色，如果可愛、可念、可樂、可執著，比丘看見后，就歡喜、讚歎、愛戀、執著；眼睛所識別的顏色，如果不可愛、不可念、不可樂、令人厭惡，比丘看見后，就嗔恨、嫌棄。這樣的比丘不能從魔的控制中解脫，甚至不能解脫魔的束縛。耳朵、鼻子、舌頭、身體、意識也是如此。 『眼睛所識別的顏色，如果可愛、可念、可樂、可執著，比丘看見后，知道歡喜但不讚嘆、不愛戀、不執著；眼睛所識別的顏色，如果不可愛、不可念、不可樂、令人厭惡，比丘看見后，不嗔恨、不嫌棄。這樣的比丘不隨魔，能自在，甚至能解脫魔的束縛。耳朵、鼻子、舌頭、身體、意識也是如此。這就是比丘的四品法經。』 （二四六） 我（阿難）是這樣聽說的： 一時，佛陀住在王舍城耆阇崛山。
English version: After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. Regarding taste, and the joy, praise, attachment, steadfastness, love, and hatred that arise from it, it should also be spoken of in this way. Regarding the seven sutras on the six internal sense bases and the seven sutras on the six external sense bases, it should also be spoken of in this way. (244) Thus have I heard: At one time, the Buddha was dwelling in the multi-storied hall near the Monkey Pond in Vaishali. At that time, the World Honored One addressed the monks, saying, 'There are six snares of Mara. What are the six? The eye's attachment to form is a snare of Mara; the ear's attachment to sound is a snare of Mara; the nose's attachment to smell is a snare of Mara; the tongue's attachment to taste is a snare of Mara; the body's attachment to touch is a snare of Mara; the mind's attachment to mental objects is a snare of Mara. If a sramana or brahmana is attached to form with the eye, know that this sramana or brahmana has his throat caught by the snare of Mara and is not free from Mara's control.' The explanation of the impure and pure, as well as the detailed explanation, is as described above. (245) Thus have I heard: At one time, the Buddha was dwelling in the village of Kurusodhan, where the bull was tamed. At that time, the World Honored One addressed the monks, saying, 'I will now teach you the Dharma, the beginning words are good, the middle words are good, the ending words are good, the meaning is good, the taste is good, pure and complete, the pure conduct, which is called the Four Categories of Dharma Sutra. Listen carefully, think well, and I will explain it to you.' 'What are the Four Categories of Dharma Sutra? If a form cognized by the eye is lovely, desirable, pleasing, and attractive, a monk, having seen it, rejoices, praises, is attached to it, and is steadfast in it; if a form cognized by the eye is unlovely, undesirable, unpleasing, and repulsive, a monk, having seen it, becomes angry and disgusted. Such a monk is not free from Mara's control, and is not even liberated from Mara's bondage. The same is true for the ear, nose, tongue, body, and mind.' 'If a form cognized by the eye is lovely, desirable, pleasing, and attractive, a monk, having seen it, knows the joy but does not praise it, is not attached to it, and is not steadfast in it; if a form cognized by the eye is unlovely, undesirable, unpleasing, and repulsive, a monk, having seen it, does not become angry or disgusted. Such a monk does not follow Mara, is free, and is even liberated from Mara's bondage. The same is true for the ear, nose, tongue, body, and mind. This is called the Four Categories of Dharma Sutra for monks.' (246) Thus have I heard: At one time, the Buddha was dwelling on Mount Gijjhakuta in Rajagaha.
。
爾時，世尊晨朝著衣持缽，入王舍城乞食。
爾時，天魔波旬作是念：「沙門瞿曇晨朝著衣持缽，入王舍城乞食，我今當往亂其道意。」
時，魔波旬化作御車象類，執杖覓牛，著弊衣，蓬頭亂髮，手腳剝裂，手執牛杖，至世尊前問言：「瞿曇！見我牛不？」
世尊作是念：「此是惡魔，欲來亂我。」即告魔言：「惡魔！何處有牛？何用牛為？」
魔作是念：「沙門瞿曇知我是魔。」而白佛言：「瞿曇！眼觸入處，是我所乘。耳、鼻、舌、身、意觸入處，是我所乘。」
復問：「瞿曇！欲何所之？」
佛告惡魔：「汝有眼觸入處，耳、鼻、舌、身、意觸入處。若彼無眼觸入處，無耳、鼻、舌、身、意觸入處，汝所不到，我往到彼。」
爾時，天魔波旬即說偈言：
「若常有我者， 彼悉是我所， 一切悉屬我， 瞿曇何所之。」
爾時，世尊說偈答言：
「若言有我者， 彼說我則非， 是故知波旬， 即自墮負處。」
魔復說偈言：
「若說言知道， 安隱向涅槃， 汝自獨遊往， 何煩教他為？」
世尊復說偈答言：
「若有離魔者， 問度彼岸道， 為彼平等說， 真實永無餘， 時習不放逸， 永離魔自在。」
魔復說偈言：
「有石似段肉， 餓烏來欲食， 彼作軟美想， 欲以補饑虛， 竟不得其味， 折觜而騰虛， 我今猶如烏， 瞿曇如石生， 不入愧而去， 猶烏陵虛逝， 內心懷愁毒， 即彼沒不現
當時，世尊早晨穿好衣服，拿著缽，進入王舍城乞食。 當時，天魔波旬心想：『沙門瞿曇早晨穿好衣服，拿著缽，進入王舍城乞食，我現在應當去擾亂他的道心。』 這時，魔波旬化作駕著車子的象的樣子，拿著棍子尋找牛，穿著破爛的衣服，頭髮蓬亂，手腳皸裂，手裡拿著趕牛的棍子，來到世尊面前問道：『瞿曇！你看見我的牛了嗎？』 世尊心想：『這是惡魔，想要來擾亂我。』就告訴魔說：『惡魔！哪裡有牛？要牛做什麼？』 魔心想：『沙門瞿曇知道我是魔。』就對佛說：『瞿曇！眼觸入處，是我所駕馭的。耳、鼻、舌、身、意觸入處，是我所駕馭的。』 又問：『瞿曇！你想要去哪裡？』 佛告訴惡魔：『你有眼觸入處，耳、鼻、舌、身、意觸入處。如果那裡沒有眼觸入處，沒有耳、鼻、舌、身、意觸入處，你所不能到達的地方，我就前往那裡。』 當時，天魔波旬就說了偈語： 『如果常有我存在，那麼一切都是我的所有，一切都屬於我，瞿曇你能去哪裡呢？』 當時，世尊說了偈語回答： 『如果說有我存在，那麼說我存在就是錯誤的，所以要知道波旬，你已經自陷於失敗之地。』 魔又說了偈語： 『如果說知道道路，能夠安穩地走向涅槃，你獨自前往就好，何必費心教導他人呢？』 世尊又說了偈語回答： 『如果有想要脫離魔的人，詢問到達彼岸的道路，我會為他們平等地講述，真實不虛，永遠沒有遺漏，時常修習不放逸，就能永遠脫離魔的自在。』 魔又說了偈語： 『有一塊石頭像一塊肉，飢餓的烏鴉想要來吃，它以為是柔軟美味的食物，想要用來填飽肚子，最終卻嘗不到味道，折斷了喙而飛走，我現在就像那隻烏鴉，瞿曇就像那塊石頭，不甘心而離去，就像烏鴉飛向天空，內心懷著愁苦和毒恨，就此消失不見。』
At that time, the World Honored One, having dressed in the morning, took his bowl and entered the city of Rajagriha to beg for food. At that time, the heavenly demon Mara Papiyas thought: 'The Shramana Gautama, having dressed in the morning, takes his bowl and enters the city of Rajagriha to beg for food. I should now go and disturb his mind on the path.' Then, Mara Papiyas transformed himself into the likeness of an elephant pulling a cart, holding a staff and searching for an ox, wearing tattered clothes, with disheveled hair, cracked hands and feet, holding an ox-goad, and came before the World Honored One and asked: 'Gautama! Have you seen my ox?' The World Honored One thought: 'This is an evil demon, wanting to come and disturb me.' He then said to the demon: 'Evil demon! Where is there an ox? What use is an ox?' The demon thought: 'The Shramana Gautama knows that I am a demon.' And said to the Buddha: 'Gautama! The place where the eye makes contact is what I ride. The places where the ear, nose, tongue, body, and mind make contact are what I ride.' He further asked: 'Gautama! Where do you intend to go?' The Buddha said to the evil demon: 'You have the place where the eye makes contact, and the places where the ear, nose, tongue, body, and mind make contact. If there is no place where the eye makes contact, no place where the ear, nose, tongue, body, and mind make contact, a place you cannot reach, I will go there.' At that time, the heavenly demon Mara Papiyas then spoke a verse: 'If there is always a self, then all is mine, all belongs to me, where can Gautama go?' At that time, the World Honored One spoke a verse in reply: 'If one says there is a self, then saying there is a self is wrong, therefore know, Papiyas, that you have fallen into a place of defeat.' The demon then spoke another verse: 'If you say you know the path, and can peacefully go to Nirvana, you should go alone, why bother teaching others?' The World Honored One then spoke a verse in reply: 'If there are those who wish to be free from Mara, and ask about the path to the other shore, I will explain it to them equally, truthfully, and without omission, always practicing without negligence, and they will forever be free from Mara's control.' The demon then spoke another verse: 'There is a stone that looks like a piece of meat, a hungry crow comes wanting to eat it, thinking it is soft and delicious food, wanting to fill its hunger, but in the end it cannot taste it, breaks its beak and flies away, I am now like that crow, Gautama is like that stone, unwilling to give up and leaving, like a crow flying into the sky, with sorrow and hatred in my heart, I disappear from sight.'
。」
（二四七）
如是我聞：
一時，佛住王舍城耆阇崛山。
爾時，世尊告諸比丘：「若沙門、婆羅門眼習近於色，則隨魔所自在，乃至不得解脫魔系。耳、鼻、舌、身、意亦復如是。
「若沙門、婆羅門眼不習近於色，不隨魔，自在，乃至得解脫魔系。耳、鼻、舌、身、意亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如習近，如是繫著、如是味、如是鄰聚，若使受持繫著，我所求欲，淳濃不捨，亦如上說。
（二四八）
如是我聞：
一時，佛住波吒利弗多羅國雞林園。
爾時，尊者阿難往詣尊者大純陀所，共相問訊已，於一面坐。
爾時，尊者阿難語尊者純陀言：「欲有所問，寧有閑暇見答與不？」
尊者純陀語尊者阿難言：「隨仁所問，知者當答。」
尊者阿難問尊者純陀：「如世尊、如來、應、等正覺所知所見，說四大造色，施設顯露，此四大色非我，如來、應、等正覺所知所見，亦復說識非我耶？」
尊者純陀語尊者阿難言：「仁者最為多聞，我從遠來詣尊者所，為問此法故，今日，尊者！唯愿為說此義。」
尊者阿難語純陀言：「我今問尊者，隨意見答。尊者純陀！為有眼、有色、有眼識不？」
答言：「有。」
尊者阿難復問：「為緣眼及色，生眼識不？」
答言：「如是。」
尊者阿難復問：「若眼及色生眼識，彼因、彼緣，為常、為無常？」
答言：「無常
現代漢語譯本 （二四七） 我是這樣聽說的： 一時，佛陀住在王舍城的耆阇崛山。 當時，世尊告訴各位比丘：『如果沙門或婆羅門習慣於眼睛接近色，就會被魔所控制，甚至無法從魔的束縛中解脫。耳朵、鼻子、舌頭、身體、意識也是如此。』 『如果沙門或婆羅門不習慣於眼睛接近色，就不會被魔所控制，甚至可以從魔的束縛中解脫。耳朵、鼻子、舌頭、身體、意識也是如此。』 佛陀說完這部經后，各位比丘聽了佛陀的教誨，都歡喜地奉行。 像習慣接近一樣，像這樣執著、像這樣貪戀、像這樣聚集，如果使人受持執著，我所追求的慾望，濃厚而不捨棄，也像上面所說的那樣。 （二四八） 我是這樣聽說的： 一時，佛陀住在波吒利弗多羅國的雞林園。 當時，尊者阿難前往尊者大純陀那裡，互相問候之後，在一旁坐下。 當時，尊者阿難對尊者純陀說：『我想請教一些問題，您是否有空回答呢？』 尊者純陀對尊者阿難說：『您儘管問，知道的我會回答。』 尊者阿難問尊者純陀：『如世尊、如來、應供、正等覺所知所見，說四大所造的色，施設顯露，這四大色不是我，如來、應供、正等覺所知所見，也說識不是我嗎？』 尊者純陀對尊者阿難說：『您是最博學的，我從遠方來到您這裡，就是爲了請教這個法，今天，尊者！希望您能為我解釋這個道理。』 尊者阿難對純陀說：『我現在問您，請您根據自己的理解回答。尊者純陀！是否有眼睛、有色、有眼識呢？』 回答說：『有。』 尊者阿難又問：『是否因為眼睛和色，才產生眼識呢？』 回答說：『是的。』 尊者阿難又問：『如果眼睛和色產生眼識，那麼它們的因、它們的緣，是常還是無常呢？』 回答說：『無常。』
English version (Two Forty-Seven) Thus have I heard: At one time, the Buddha was dwelling on Mount Gijjhakuta in Rajagaha. Then, the Blessed One addressed the bhikkhus, saying: 'If a samana or brahmana is accustomed to the eye being close to forms, then they are under the control of Mara, and will not be able to be liberated from the bonds of Mara. The same is true for the ear, nose, tongue, body, and mind.' 'If a samana or brahmana is not accustomed to the eye being close to forms, then they are not under the control of Mara, and will be able to be liberated from the bonds of Mara. The same is true for the ear, nose, tongue, body, and mind.' After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly. Just as with being accustomed to being close, so too with being attached, so too with savoring, so too with gathering, if one holds onto attachment, the desires that I seek, are intense and not relinquished, it is as described above. (Two Forty-Eight) Thus have I heard: At one time, the Buddha was dwelling in the Bamboo Grove in Pataliputta. Then, Venerable Ananda went to Venerable Maha Cunda, and after exchanging greetings, sat down to one side. Then, Venerable Ananda said to Venerable Cunda: 'I wish to ask you something, do you have the time to answer?' Venerable Cunda said to Venerable Ananda: 'Ask whatever you wish, I will answer what I know.' Venerable Ananda asked Venerable Cunda: 'As the Blessed One, the Tathagata, the Arahant, the Perfectly Enlightened One knows and sees, he speaks of the four great elements that create form, establishing and revealing them, these four great elements are not self, does the Tathagata, the Arahant, the Perfectly Enlightened One also say that consciousness is not self?' Venerable Cunda said to Venerable Ananda: 'You are the most learned, I have come from afar to you, to ask about this Dharma, today, Venerable! I hope you can explain this meaning to me.' Venerable Ananda said to Cunda: 'I will now ask you, please answer according to your understanding. Venerable Cunda! Is there an eye, is there a form, is there eye-consciousness?' He replied: 'There is.' Venerable Ananda asked again: 'Is it because of the eye and form that eye-consciousness arises?' He replied: 'Yes, it is.' Venerable Ananda asked again: 'If eye-consciousness arises from the eye and form, are their causes and conditions permanent or impermanent?' He replied: 'Impermanent.'
。」
尊者阿難又問：「彼因、彼緣生眼識，彼因、彼緣無常變易時，彼識住耶？」
答曰：「不也，尊者阿難！」
尊者阿難復問：「于意云何？彼法若生、若滅可知，多聞聖弟子于中寧見是我、異我、相在不？」
答曰：「不也，尊者阿難！」
「耳、鼻、舌、身、意、法，于意云何？有意、有法、有意識不？」
答曰：「有。尊者阿難！」
復問：「為緣意及法，生意識不？」
答曰：「如是，尊者阿難！」
復問：「若意緣法生意識，彼因、彼緣，為常、為無常。」
答曰：「無常。尊者阿難！」
復問：「若因、若緣生意識，彼因、彼緣無常變易時，意識住耶？」
答曰：「不也，尊者阿難！」
復問：「于意云何？彼法若生、若滅可知，多聞聖弟子寧于中見我、異我、相在不？」
答言：「不也，尊者阿難！」
尊者阿難語純陀言：「是故，尊者！而如來、應、等正覺所知所見，說識亦無常。譬如士夫持斧入山，見芭蕉樹，謂堪材用，斷根、截斫葉葉、剝皮，求其堅實，剝至於盡，都無堅處。如是多聞聖弟子正觀眼識，耳、鼻、舌、身、意識。當正觀時，都無可取，無可取故，無所著，無所著故，自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
彼二正士說是法時，展轉隨喜，各還其所。
（二四九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 阿難尊者又問：『眼識的產生依賴於因和緣，當這些因緣無常變化時，眼識還會存在嗎？』 回答說：『不會的，阿難尊者！』 阿難尊者又問：『你認為如何？如果一個法（現象）的生起和滅去是可以被知曉的，那麼博學多聞的聖弟子會認為其中有「我」、「異於我」或「存在於我之中」嗎？』 回答說：『不會的，阿難尊者！』 『對於耳、鼻、舌、身、意、法，你認為如何？有意識、有法、有意識嗎？』 回答說：『有的，阿難尊者！』 又問：『意識的產生是依賴於意和法嗎？』 回答說：『是的，阿難尊者！』 又問：『如果意識的產生依賴於意和法，那麼這些因和緣是常還是無常呢？』 回答說：『是無常的，阿難尊者！』 又問：『如果意識的產生依賴於因和緣，當這些因緣無常變化時，意識還會存在嗎？』 回答說：『不會的，阿難尊者！』 又問：『你認為如何？如果一個法（現象）的生起和滅去是可以被知曉的，那麼博學多聞的聖弟子會認為其中有「我」、「異於我」或「存在於我之中」嗎？』 回答說：『不會的，阿難尊者！』 阿難尊者對純陀說：『因此，尊者！如來、應供、正等覺所知所見，說識也是無常的。譬如一個人拿著斧頭進山，看到芭蕉樹，認為可以做材料，就砍斷根，砍掉葉子，剝開樹皮，想要找到堅實的部分，一直剝到最後，都沒有找到堅實的地方。同樣，博學多聞的聖弟子正確地觀察眼識、耳識、鼻識、舌識、身識、意識。當正確觀察時，都找不到可以執取的東西，因為沒有可以執取的東西，所以就不會執著，因為沒有執著，所以自己覺悟到涅槃：「我的生死已經結束，清凈的修行已經建立，該做的已經做完，自己知道不再有來生。」』 這兩位正士在談論這個法時，互相隨喜，然後各自回到自己的地方。 （二四九） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version Venerable Ananda then asked: 'When eye-consciousness arises due to a cause and condition, and that cause and condition are subject to impermanent change, does that consciousness remain?' The answer was: 'No, Venerable Ananda!' Venerable Ananda further asked: 'What do you think? If a phenomenon's arising and ceasing are knowable, would a well-learned noble disciple see in it 'I', 'different from I', or 'existing within I'?' The answer was: 'No, Venerable Ananda!' 'Regarding ear, nose, tongue, body, mind, and phenomena, what do you think? Is there mind, phenomena, and consciousness?' The answer was: 'Yes, Venerable Ananda!' He further asked: 'Does consciousness arise dependent on mind and phenomena?' The answer was: 'Yes, Venerable Ananda!' He further asked: 'If consciousness arises dependent on mind and phenomena, are those causes and conditions permanent or impermanent?' The answer was: 'Impermanent, Venerable Ananda!' He further asked: 'If consciousness arises dependent on a cause and condition, and that cause and condition are subject to impermanent change, does that consciousness remain?' The answer was: 'No, Venerable Ananda!' He further asked: 'What do you think? If a phenomenon's arising and ceasing are knowable, would a well-learned noble disciple see in it 'I', 'different from I', or 'existing within I'?' The answer was: 'No, Venerable Ananda!' Venerable Ananda said to Cunda: 'Therefore, Venerable One! What the Tathagata, the Arahant, the Perfectly Enlightened One knows and sees, says that consciousness is also impermanent. It is like a man taking an axe into the mountains, seeing a banana tree, thinking it can be used for material, cutting its roots, chopping off its leaves, peeling its bark, seeking something solid, and peeling it all the way to the end, finding nothing solid. Similarly, a well-learned noble disciple correctly observes eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. When observing correctly, nothing can be grasped, and because nothing can be grasped, there is no attachment, and because there is no attachment, one realizes Nirvana: 'My birth is exhausted, the holy life is established, what had to be done is done, I know that there will be no further existence.'' While these two righteous men were discussing this Dharma, they rejoiced in each other's words, and then each returned to their own place. (249) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi.
。
爾時，尊者阿難詣尊者舍利弗所，語尊者舍利弗：「欲有所問，寧有閑暇為解說不？」
舍利弗言：「隨仁所問，知者當答。」
尊者阿難問尊者舍利弗：「六觸入處盡，離欲、滅、息、沒已，更有餘不？」
尊者舍利弗語阿難言：「莫作此問：『六觸入處盡，離欲、滅、息、沒已，更有餘不？』」
阿難又問尊者舍利弗：「六觸入處盡，離欲、滅、息、沒已，無有餘耶？」
尊者舍利弗答阿難言：「亦復不應作如是問：『六觸入處盡，離欲、滅、息、沒已，無有餘耶？』」
阿難復問尊者舍利弗：「六觸入處盡，離欲、滅、息、沒已，有餘無餘、非有餘非無餘耶？」
尊者舍利弗答阿難言：「此亦不應作如此問：『六觸入處盡，離欲、滅、息、沒已，有餘無餘、非有餘非無餘耶？』」
尊者阿難又問舍利弗：「如尊者所說：『六觸入處盡，離欲、滅、息、沒已，有亦不應說，無亦不應說，有無亦不應說，非有非無亦不應說。』此語有何義？」
尊者舍利弗語尊者阿難：「六觸入處盡，離欲、滅、息、沒已，有餘耶？此則虛言。無餘耶？此則虛言。有餘無餘耶？此則虛言。非有餘非無餘耶？此則虛言。若言六觸入處盡，離欲、滅、息、沒已，離諸虛偽，得般涅槃，此則佛說。」
時，二正士展轉隨喜，各還本處。
（二五〇）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
時，尊者舍利弗、尊者摩訶拘絺羅俱在耆阇崛山
現代漢語譯本： 當時，尊者阿難前往尊者舍利弗的住所，對尊者舍利弗說：『我想請教一些問題，您是否有空閑時間為我解答呢？』 舍利弗說：『請隨意發問，知道的我會回答。』 尊者阿難問尊者舍利弗：『六種觸覺的入口完全消失，脫離了慾望、滅盡、止息、消沒之後，還存在剩餘嗎？』 尊者舍利弗對阿難說：『不要這樣問：「六種觸覺的入口完全消失，脫離了慾望、滅盡、止息、消沒之後，還存在剩餘嗎？」』 阿難又問尊者舍利弗：『六種觸覺的入口完全消失，脫離了慾望、滅盡、止息、消沒之後，不存在剩餘嗎？』 尊者舍利弗回答阿難說：『也不應該這樣問：「六種觸覺的入口完全消失，脫離了慾望、滅盡、止息、消沒之後，不存在剩餘嗎？」』 阿難又問尊者舍利弗：『六種觸覺的入口完全消失，脫離了慾望、滅盡、止息、消沒之後，是存在剩餘還是不存在剩餘，或者既非存在剩餘也非不存在剩餘呢？』 尊者舍利弗回答阿難說：『也不應該這樣問：「六種觸覺的入口完全消失，脫離了慾望、滅盡、止息、消沒之後，是存在剩餘還是不存在剩餘，或者既非存在剩餘也非不存在剩餘呢？」』 尊者阿難又問舍利弗：『正如您所說：「六種觸覺的入口完全消失，脫離了慾望、滅盡、止息、消沒之後，存在也不應該說，不存在也不應該說，存在和不存在都不應該說，既非存在也非不存在也不應該說。」這句話是什麼意思呢？』 尊者舍利弗對尊者阿難說：『六種觸覺的入口完全消失，脫離了慾望、滅盡、止息、消沒之後，說存在剩餘嗎？這是虛妄的說法。說不存在剩餘嗎？這是虛妄的說法。說既存在剩餘又不存在剩餘嗎？這是虛妄的說法。說既非存在剩餘也非不存在剩餘嗎？這是虛妄的說法。如果說六種觸覺的入口完全消失，脫離了慾望、滅盡、止息、消沒之後，就脫離了一切虛妄，證得了涅槃，這才是佛陀所說的。』 當時，兩位正士互相隨喜讚歎，各自回到自己的住所。 （二五〇） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，尊者舍利弗和尊者摩訶拘絺羅一同在耆阇崛山。
English version: At that time, Venerable Ananda went to where Venerable Sariputra was, and said to Venerable Sariputra, 'I wish to ask something; do you have the leisure to explain it?' Sariputra said, 'Ask whatever you wish; I will answer what I know.' Venerable Ananda asked Venerable Sariputra, 'When the six sense bases have ceased, and one is detached from desire, extinguished, ceased, and passed away, is there anything remaining?' Venerable Sariputra said to Ananda, 'Do not ask this question: 「When the six sense bases have ceased, and one is detached from desire, extinguished, ceased, and passed away, is there anything remaining?」' Ananda again asked Venerable Sariputra, 'When the six sense bases have ceased, and one is detached from desire, extinguished, ceased, and passed away, is there nothing remaining?' Venerable Sariputra answered Ananda, 'Nor should you ask this question: 「When the six sense bases have ceased, and one is detached from desire, extinguished, ceased, and passed away, is there nothing remaining?」' Ananda again asked Venerable Sariputra, 'When the six sense bases have ceased, and one is detached from desire, extinguished, ceased, and passed away, is there something remaining, or nothing remaining, or neither something remaining nor nothing remaining?' Venerable Sariputra answered Ananda, 'Nor should you ask this question: 「When the six sense bases have ceased, and one is detached from desire, extinguished, ceased, and passed away, is there something remaining, or nothing remaining, or neither something remaining nor nothing remaining?」' Venerable Ananda again asked Sariputra, 'As you said: 「When the six sense bases have ceased, and one is detached from desire, extinguished, ceased, and passed away, it should not be said that there is, nor should it be said that there is not, nor should it be said that there is and there is not, nor should it be said that there is neither nor is not.」 What is the meaning of this statement?' Venerable Sariputra said to Venerable Ananda, 'When the six sense bases have ceased, and one is detached from desire, extinguished, ceased, and passed away, is there something remaining? This is a false statement. Is there nothing remaining? This is a false statement. Is there both something remaining and nothing remaining? This is a false statement. Is there neither something remaining nor nothing remaining? This is a false statement. If it is said that when the six sense bases have ceased, and one is detached from desire, extinguished, ceased, and passed away, one is detached from all falsehood and attains Nirvana, this is what the Buddha taught.' Then, the two noble ones rejoiced in each other's words and returned to their respective places. (250) Thus have I heard: At one time, the Buddha was staying in the Kalanda Bamboo Grove in Rajagriha. At that time, Venerable Sariputra and Venerable Maha Kaushtila were together on Gijjhakuta Mountain.
。
尊者摩訶拘絺羅晡時從禪覺，詣尊者舍利弗所，共相問訊已，退坐一面，語舍利弗言：「欲有所問，寧有閑暇見答已不？」
尊者舍利弗語摩訶拘絺羅：「隨仁所問，知者當答。」
尊者摩訶拘絺羅問尊者舍利弗言：「云何？尊者舍利弗，眼系色耶？色系眼耶？耳聲、鼻香、舌味、身觸、意法，意系法耶？法系意耶？」
尊者舍利弗答尊者摩訶拘絺羅言：「非眼系色，非色系眼，乃至非意系法，非法系意，尊者摩訶拘絺羅，于其中間，若彼欲貪，是其系也。尊者摩訶拘絺羅！譬如二牛，一黑一白，共一軛鞅縛系，人問言：『為黑牛系白牛，為白牛系黑牛。』為等問不？」
答言：「不也，尊者舍利弗！非黑牛系白牛，亦非白牛系黑牛，然于中間，若軛、若系鞅者，是彼繫縛。」
「如是，尊者摩訶拘絺羅！非眼系色，非色系眼，乃至非意系法，非法系意，中間欲貪，是其系也。
「尊者摩訶拘絺羅！若眼系色，若色系眼，乃至若意系法，若法系意，世尊不教人建立梵行，得盡苦邊，以非眼系色，非色系眼，乃至非意系法，非法系意，故世尊教人建立梵行，得盡苦邊。
「尊者摩訶拘絺羅！世尊眼見色若好、若惡，不起欲貪，其餘眾生眼若見色若好、若惡，則起欲貪，是故世尊說當斷欲貪，則心解脫，乃至意、法亦復如是。」
時，二正士展轉隨喜，各還本處。
（二五一）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，尊者舍利弗、尊者摩訶拘絺羅俱在耆阇崛山中
現代漢語譯本 尊者摩訶拘絺羅在下午從禪定中醒來，前往尊者舍利弗的住所，互相問候之後，退坐在一旁，對舍利弗說：『我想請教一些問題，您是否有空閑時間解答呢？』 尊者舍利弗對摩訶拘絺羅說：『請隨意發問，知道的我會回答。』 尊者摩訶拘絺羅問尊者舍利弗：『請問，尊者舍利弗，是眼睛束縛于顏色呢？還是顏色束縛于眼睛呢？耳朵與聲音、鼻子與氣味、舌頭與味道、身體與觸感、意識與法，是意識束縛於法呢？還是法束縛于意識呢？』 尊者舍利弗回答尊者摩訶拘絺羅說：『不是眼睛束縛于顏色，也不是顏色束縛于眼睛，乃至不是意識束縛於法，也不是法束縛于意識。尊者摩訶拘絺羅，在這兩者之間，如果存在慾望和貪婪，那才是真正的束縛。尊者摩訶拘絺羅！比如兩頭牛，一黑一白，用同一個軛套在一起，有人問：『是黑牛束縛著白牛，還是白牛束縛著黑牛？』這樣的問題對嗎？』 摩訶拘絺羅回答說：『不對，尊者舍利弗！不是黑牛束縛著白牛，也不是白牛束縛著黑牛，而是在它們之間，是那個軛和系鞅束縛著它們。』 『正是如此，尊者摩訶拘絺羅！不是眼睛束縛于顏色，也不是顏色束縛于眼睛，乃至不是意識束縛於法，也不是法束縛于意識，而是中間的慾望和貪婪才是真正的束縛。』 『尊者摩訶拘絺羅！如果眼睛束縛于顏色，或者顏色束縛于眼睛，乃至意識束縛於法，或者法束縛于意識，世尊就不會教導人們建立梵行，以達到解脫痛苦的彼岸。正因為不是眼睛束縛于顏色，也不是顏色束縛于眼睛，乃至不是意識束縛於法，也不是法束縛于意識，所以世尊才教導人們建立梵行，以達到解脫痛苦的彼岸。』 『尊者摩訶拘絺羅！世尊的眼睛看到美好的或醜陋的顏色，不會產生慾望和貪婪，而其他眾生的眼睛看到美好的或醜陋的顏色，就會產生慾望和貪婪。因此，世尊教導要斷除慾望和貪婪，心才能得到解脫，乃至意識和法也是如此。』 當時，兩位正士互相隨喜讚歎，各自回到自己的住所。 （二五一） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，尊者舍利弗和尊者摩訶拘絺羅一同在耆阇崛山中。
English version Venerable Mahākoṭṭhila, in the afternoon, arose from meditation and went to where Venerable Śāriputra was. After exchanging greetings, he sat down to one side and said to Śāriputra, 『I have some questions to ask. Do you have the time to answer them?』 Venerable Śāriputra said to Mahākoṭṭhila, 『Ask whatever you wish. I will answer what I know.』 Venerable Mahākoṭṭhila asked Venerable Śāriputra, 『Tell me, Venerable Śāriputra, is the eye bound to form, or is form bound to the eye? Is the ear bound to sound, the nose to smell, the tongue to taste, the body to touch, the mind to mental objects? Is the mind bound to mental objects, or are mental objects bound to the mind?』 Venerable Śāriputra replied to Venerable Mahākoṭṭhila, 『It is not that the eye is bound to form, nor is form bound to the eye, and so on, it is not that the mind is bound to mental objects, nor are mental objects bound to the mind. Venerable Mahākoṭṭhila, in between them, if there is desire and craving, that is the binding. Venerable Mahākoṭṭhila! It is like two oxen, one black and one white, yoked together. If someone asks, 『Is the black ox bound to the white ox, or is the white ox bound to the black ox?』 is that a proper question?』 Mahākoṭṭhila replied, 『No, Venerable Śāriputra! It is not that the black ox is bound to the white ox, nor is the white ox bound to the black ox, but in between them, it is the yoke and the harness that bind them.』 『Just so, Venerable Mahākoṭṭhila! It is not that the eye is bound to form, nor is form bound to the eye, and so on, it is not that the mind is bound to mental objects, nor are mental objects bound to the mind, but the desire and craving in between are the binding.』 『Venerable Mahākoṭṭhila! If the eye were bound to form, or form to the eye, and so on, if the mind were bound to mental objects, or mental objects to the mind, the Blessed One would not teach people to establish the holy life to reach the end of suffering. Because it is not that the eye is bound to form, nor form to the eye, and so on, it is not that the mind is bound to mental objects, nor mental objects to the mind, therefore the Blessed One teaches people to establish the holy life to reach the end of suffering.』 『Venerable Mahākoṭṭhila! When the Blessed One』s eye sees a form, whether good or bad, he does not generate desire and craving. But when other beings』 eyes see a form, whether good or bad, they generate desire and craving. Therefore, the Blessed One teaches that when desire and craving are abandoned, the mind is liberated, and so it is with the mind and mental objects.』 Then, the two noble ones rejoiced in each other』s words and returned to their own places. (251) Thus have I heard: At one time, the Buddha was staying at the Kalandaka Bamboo Grove in Rajagaha. At that time, Venerable Śāriputra and Venerable Mahākoṭṭhila were together on Mount Gijjhakūṭa.
。
尊者摩訶拘絺羅晡時從禪覺，詣尊者舍利弗所，共相問訊已，退坐一面，語尊者舍利弗：「欲有所問，寧有閑暇見答已不？」
舍利弗言：「隨仁所問，知者當答。」
尊者摩訶拘絺羅問尊者舍利弗言：「謂無明者。云何為無明？」
尊者舍利弗言：「所謂無知，無知者是為無明。云何無知？謂眼無常不如實知，是名無知，眼生滅法不如實知，是名無知。耳、鼻、舌、身、意亦復如是。如是，尊者摩訶拘絺羅！於此六觸入處如實不知、不見、不無間等、愚闇、無明、大冥，是名無明。」
尊者摩訶拘絺羅又問尊者舍利弗：「所謂明者。云何為明？」
舍利弗言：「所謂為知，知者是明，為何所知？謂眼無常、眼無常如實知，眼生滅法、眼生滅法如實知。耳、鼻、舌、身、意亦復如是。尊者摩訶拘絺羅！於此六觸入處如實知、見、明、覺、悟、慧、無間等，是名為明。」
時，二正士各聞所說，展轉隨喜，各還其所。
（二五二）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
時，有比丘名優波先那，住王舍城寒林中塳間蛇頭巖下迦陵伽行處。時，尊者優波先那獨一于內坐禪。
時，有惡毒蛇長尺許，于上石間墮優波先那身上，優波先那喚舍利弗：「語諸比丘，毒蛇墮我身上，我身中毒，汝等駛來，扶持我身，出置於外，莫令于內身壞碎，如糠糟聚
現代漢語譯本： 尊者摩訶拘絺羅在下午從禪定中醒來，前往尊者舍利弗的住所，互相問候之後，退坐在一旁，對尊者舍利弗說：『我有些問題想請教，您是否有空閑時間解答呢？』 舍利弗說：『請隨意發問，知道的我會回答。』 尊者摩訶拘絺羅問尊者舍利弗：『所謂無明，什麼是無明呢？』 尊者舍利弗說：『所謂無知，無知就是無明。什麼是無知呢？就是對眼睛的無常不如實知，這稱為無知；對眼睛的生滅法不如實知，這稱為無知。耳朵、鼻子、舌頭、身體、意識也是如此。摩訶拘絺羅尊者，對於這六種接觸的入口處，不能如實地知曉、看見、不通達、愚昧、黑暗、不明，這就是無明。』 尊者摩訶拘絺羅又問尊者舍利弗：『所謂明，什麼是明呢？』 舍利弗說：『所謂知，知就是明。知道什麼呢？就是知道眼睛是無常的，如實地知道眼睛是無常的；知道眼睛是生滅法，如實地知道眼睛是生滅法。耳朵、鼻子、舌頭、身體、意識也是如此。摩訶拘絺羅尊者，對於這六種接觸的入口處，能夠如實地知曉、看見、明瞭、覺悟、領會、有智慧、通達，這就是明。』 當時，兩位正士各自聽聞對方所說，互相隨喜讚歎，然後各自回到自己的住所。
（二五二）
如是我聞：
一時，佛陀住在王舍城的迦蘭陀竹園。
當時，有一位比丘名叫優波先那，住在王舍城寒林中的墳地，在蛇頭巖下的迦陵伽行處。當時，尊者優波先那獨自一人在室內坐禪。
當時，有一條大約一尺長的毒蛇，從上面的石頭縫隙掉到優波先那的身上，優波先那呼喚舍利弗：『告訴各位比丘，毒蛇掉到我身上，我身中毒了，你們快來，扶持我的身體，將我移到外面，不要讓我的身體在裡面破碎，像糠糟一樣。』
English version: Venerable Mahākoṭṭhila, in the afternoon, arose from meditation and went to the place of Venerable Śāriputra. After exchanging greetings, he sat down to one side and said to Venerable Śāriputra, 'I have some questions to ask. Do you have the leisure to answer them?' Śāriputra said, 'Ask whatever you wish. I will answer what I know.' Venerable Mahākoṭṭhila asked Venerable Śāriputra, 'Regarding ignorance, what is ignorance?' Venerable Śāriputra said, 'What is called unknowing, that unknowing is ignorance. What is unknowing? It is not truly knowing that the eye is impermanent; this is called unknowing. It is not truly knowing that the eye is subject to arising and ceasing; this is called unknowing. The same is true for the ear, nose, tongue, body, and mind. Venerable Mahākoṭṭhila, not truly knowing, seeing, understanding, being foolish, dark, and unclear regarding these six sense bases, this is called ignorance.' Venerable Mahākoṭṭhila again asked Venerable Śāriputra, 'Regarding knowledge, what is knowledge?' Śāriputra said, 'What is called knowing, that knowing is knowledge. What is knowing? It is knowing that the eye is impermanent, truly knowing that the eye is impermanent; knowing that the eye is subject to arising and ceasing, truly knowing that the eye is subject to arising and ceasing. The same is true for the ear, nose, tongue, body, and mind. Venerable Mahākoṭṭhila, truly knowing, seeing, being clear, awakened, comprehending, having wisdom, and understanding regarding these six sense bases, this is called knowledge.' At that time, the two noble ones, having each heard what the other had said, rejoiced in each other's words and then returned to their own places.
(252)
Thus have I heard:
At one time, the Buddha was staying in the Kalandaka Bamboo Grove in Rājagṛha.
At that time, there was a bhikkhu named Upasena, who was staying in the charnel ground in the Cold Forest of Rājagṛha, at the place of the Kalinga walk under the Serpent's Head Rock. At that time, Venerable Upasena was sitting alone in meditation.
At that time, a poisonous snake about a foot long fell from a crack in the rock above onto Upasena's body. Upasena called out to Śāriputra, 'Tell the bhikkhus that a poisonous snake has fallen on me, and I have been poisoned. Come quickly, support my body, and take me outside, lest my body be broken inside like a pile of chaff.'
。」
時，尊者舍利弗于近處，住一樹下，聞優波先那語，即詣優波先那所，語優波先那言：「我今觀汝色貌，諸根不異於常，而言中毒，持我身出，莫令散壞，如糠糟聚，竟為云何？」
優波先那語舍利弗言：「若當有言：『我眼是我、我所。耳、鼻、舌、身、意。耳、鼻、舌、身、意是我、我所。色、聲、香、味、觸、法，色、聲、香、味、觸、法是我、我所。地界，地界是我、我所。水、火、風、空、識界，水、火、風、空、識界是我、我所。色陰，色陰是我、我所。受、想、行、識陰，受、想、行、識陰是我、我所』者，面色諸根應有變異。我今不爾，眼非我、我所；乃至識陰非我、我所，是故面色諸根無有變異。」
舍利弗言：「如是，優波先那！汝若長夜離我、我所、我慢繫著使，斷其根本，如截多羅樹頭，于未來世永不復起，云何面色諸根當有變異。」
時，舍利弗即周匝扶持優波先那身出於窟外，優波先那身中毒碎壞，如聚糠糟。
時，舍利弗即說偈言：
「久殖諸梵行， 善修八聖道， 歡喜而舍壽， 猶如棄毒缽。 久殖諸梵行， 善修八聖道， 歡喜而舍壽， 如人重病癒。 久殖諸梵行， 善修八聖道， 如出火燒宅， 臨死無憂悔， 久殖諸梵行， 善修八聖道， 以慧觀世間， 猶如穢草木， 不復更求余， 余亦不相續
當時，尊者舍利弗在附近一棵樹下，聽到優波先那說的話，就來到優波先那那裡，對優波先那說：『我觀察你的臉色和容貌，各個器官都和往常一樣，你說自己中毒了，要我扶你出去，不要讓身體像糠糟一樣散壞，這到底是怎麼回事？』 優波先那對舍利弗說：『如果有人說：「我的眼睛是『我』和『我的』。耳朵、鼻子、舌頭、身體、意識。耳朵、鼻子、舌頭、身體、意識是『我』和『我的』。顏色、聲音、氣味、味道、觸感、法，顏色、聲音、氣味、味道、觸感、法是『我』和『我的』。地界，地界是『我』和『我的』。水、火、風、空、識界，水、火、風、空、識界是『我』和『我的』。色陰，色陰是『我』和『我的』。受、想、行、識陰，受、想、行、識陰是『我』和『我的』」，那麼他的臉色和器官應該會有變化。我現在不是這樣，眼睛不是『我』和『我的』；乃至識陰不是『我』和『我的』，所以臉色和器官沒有變化。』 舍利弗說：『是這樣的，優波先那！如果你長久以來已經遠離了『我』、『我的』、我慢的束縛，斷除了它們的根本，就像砍斷了多羅樹的樹頭，在未來世永遠不會再產生，那麼臉色和器官怎麼會有變化呢？』 當時，舍利弗就小心地扶著優波先那的身體出了洞窟，優波先那的身體因為中毒而碎裂，像一堆糠糟。 當時，舍利弗就說了偈語： 『長久以來修習清凈的梵行，善於修習八聖道，歡喜地捨棄壽命，就像丟棄毒藥缽一樣。 長久以來修習清凈的梵行，善於修習八聖道，歡喜地捨棄壽命，就像重病痊癒的人一樣。 長久以來修習清凈的梵行，善於修習八聖道，就像從被火燒的房子里出來一樣，臨死沒有憂愁和後悔。 長久以來修習清凈的梵行，善於修習八聖道，用智慧觀察世間，就像污穢的草木一樣。 不再追求其他，其他也不會再延續。』
At that time, the Venerable Sariputra was nearby, dwelling under a tree. Hearing Upasena's words, he went to Upasena and said, 'I observe your complexion and appearance, your faculties are no different from usual, yet you say you are poisoned and ask me to support you out, lest your body break apart like a pile of chaff. What is the matter?' Upasena said to Sariputra, 'If someone were to say: 「My eye is 『I』 and 『mine』. Ear, nose, tongue, body, mind. Ear, nose, tongue, body, mind are 『I』 and 『mine』. Form, sound, smell, taste, touch, dharma, form, sound, smell, taste, touch, dharma are 『I』 and 『mine』. The earth element, the earth element is 『I』 and 『mine』. Water, fire, wind, space, consciousness element, water, fire, wind, space, consciousness element are 『I』 and 『mine』. The form aggregate, the form aggregate is 『I』 and 『mine』. Sensation, perception, mental formations, consciousness aggregate, sensation, perception, mental formations, consciousness aggregate are 『I』 and 『mine』,」 then their complexion and faculties should be different. I am not like that now. The eye is not 『I』 or 『mine』; even the consciousness aggregate is not 『I』 or 『mine』, therefore my complexion and faculties are not different.' Sariputra said, 'So it is, Upasena! If you have long since departed from the fetters of 『I』, 『mine』, and the conceit of 『I』, cutting off their roots, like severing the top of a palmyra tree, never to arise again in the future, how could your complexion and faculties be different?' Then, Sariputra carefully supported Upasena's body out of the cave. Upasena's body, due to the poison, broke apart like a pile of chaff. Then, Sariputra spoke these verses: 'Having long cultivated pure conduct, well practiced the Noble Eightfold Path, joyfully relinquishing life, like discarding a poisoned bowl. Having long cultivated pure conduct, well practiced the Noble Eightfold Path, joyfully relinquishing life, like a person recovered from a serious illness. Having long cultivated pure conduct, well practiced the Noble Eightfold Path, like emerging from a burning house, facing death without worry or regret. Having long cultivated pure conduct, well practiced the Noble Eightfold Path, viewing the world with wisdom, like impure grass and wood. No longer seeking anything else, nor will anything else continue.'
。」
時，尊者舍利弗供養優波先那尸已，往詣佛所，稽首禮足，退坐一面，白佛言：「世尊！尊者優波先那有小惡毒蛇，如治眼籌，墮其身上，其身即壞，如聚糠糟。」
佛告舍利弗：「若優波先那誦此偈者，則不中毒，身亦不壞，如聚糠糟。」
舍利弗白佛言：「世尊！誦何等偈？何等辭句？」
佛即為舍利弗而說偈言：
「常慈念于彼， 堅固賴吒羅， 慈伊羅槃那， 尸婆弗多羅， 欽婆羅上馬， 亦慈迦拘吒， 及彼黑瞿曇， 難徒跋難陀。 慈悲于無足， 及以二足者， 四足與多足， 亦悉起慈悲， 慈悲于諸龍， 依於水陸者， 慈一切眾生， 有量及無量， 安樂於一切， 亦離煩惱生， 欲令一切賢， 一切莫生惡。 常住蛇頭巖， 眾惡不來集， 兇害惡毒蛇， 能害眾生命， 如此真諦言， 無上大師說， 我今誦習此， 大師真實語， 一切諸惡毒， 無能害我身。 貪慾瞋恚癡， 世間之三毒， 如此三毒惡， 永除名佛寶， 法寶滅眾毒， 僧寶亦無餘， 破壞兇惡毒， 攝受護善人， 佛破一切毒， 汝蛇毒今破。」
故說是咒術章句，所謂：
「塢耽婆隸 耽婆隸 航陸波婆耽陸 㮈渧 肅㮈渧 抧跋渧 文那移 三摩移 檀諦 尼羅枳施 婆羅拘閉塢隸 塢娛隸」悉波呵
「舍利弗！優波先那善男子爾時說此偈，說此章句者，蛇毒不能中其身，身亦不壞，如糠糟聚
現代漢語譯本： 當時，尊者舍利弗供養完優波先那的遺體后，前往佛陀所在之處，頂禮佛足，退坐一旁，對佛陀說：『世尊！尊者優波先那被一條像治療眼疾的探針一樣小的毒蛇咬到，身體立刻潰爛，像一堆糠秕一樣。』 佛陀告訴舍利弗：『如果優波先那誦唸這首偈頌，就不會中毒，身體也不會潰爛，像一堆糠秕一樣。』 舍利弗問佛陀：『世尊！誦唸的是什麼偈頌？是什麼樣的辭句？』 佛陀就為舍利弗說了這首偈頌： 『常以慈心念彼，堅固的賴吒羅，慈愛的伊羅槃那，尸婆弗多羅，欽婆羅上馬，也慈愛迦拘吒，以及黑瞿曇，難徒跋難陀。 慈悲對待無足的，以及有二足的，四足的和多足的，都生起慈悲心，慈悲對待所有的龍，依附於水陸的眾生，慈愛一切眾生，有量的和無量的，讓一切都安樂，也遠離煩惱的產生，希望一切都賢善，一切都不生惡。 常住在蛇頭巖，各種惡事不會聚集，兇猛的毒蛇，能傷害眾生的生命，如此真實的話語，無上的大師所說，我今天誦習這些，大師真實的話語，一切的惡毒，都不能傷害我的身體。 貪慾、嗔恚、愚癡，是世間的三種毒，如此三種毒惡，永遠去除名為佛寶，法寶滅除眾毒，僧寶也無餘，破壞兇惡的毒，攝受保護善良的人，佛陀破除一切毒，你的蛇毒現在被破除了。』 所以說了這個咒術章句，就是： 『塢耽婆隸，耽婆隸，航陸波婆耽陸，㮈渧，肅㮈渧，抧跋渧，文那移，三摩移，檀諦，尼羅枳施，婆羅拘閉塢隸，塢娛隸』悉波呵 『舍利弗！善男子優波先那當時誦唸這首偈頌，誦唸這個章句，蛇毒就不能侵入他的身體，身體也不會潰爛，像一堆糠秕一樣。』
English version: At that time, after Venerable Sariputra had finished attending to the remains of Upasena, he went to where the Buddha was, bowed his head to the Buddha's feet, and sat to one side. He said to the Buddha, 'World Honored One! Venerable Upasena was bitten by a small poisonous snake, as small as a probe for treating eye diseases, and his body immediately decayed, like a pile of chaff.' The Buddha told Sariputra, 'If Upasena had recited this verse, he would not have been poisoned, and his body would not have decayed, like a pile of chaff.' Sariputra asked the Buddha, 'World Honored One! What verse should be recited? What are the words and phrases?' The Buddha then spoke this verse for Sariputra: 'Always with a compassionate mind towards them, the steadfast Rastra, the compassionate Iravana, Siva-putra, Kimbara-upama, also compassionate to Kakuta, and to Black Gautama, Nanda and Upananda. Compassion towards the footless, and those with two feet, the four-footed and the many-footed, all arise with compassion, compassion towards all dragons, those who dwell on land and water, compassion towards all beings, the measurable and the immeasurable, let all be at peace, and also be free from the arising of afflictions, wishing all to be virtuous, and that none should give rise to evil. Always dwelling on the serpent's head rock, all evils will not gather, the fierce poisonous snakes, capable of harming the lives of beings, such is the true word, spoken by the unsurpassed master, I now recite and practice these, the master's true words, all evil poisons, will not be able to harm my body. Greed, hatred, and delusion, are the three poisons of the world, such three evil poisons, are forever removed and are called the Buddha Jewel, the Dharma Jewel extinguishes all poisons, the Sangha Jewel also without remainder, destroys fierce evil poisons, embraces and protects the good people, the Buddha destroys all poisons, your snake poison is now destroyed.' Therefore, this mantra chapter and verse was spoken, which is: 'Utambare, Tambare, Hanglukpava-tamluk, Nadi, Suknadi, Jivadi, Manayi, Samayi, Dandi, Nilakisi, Parakupi-ure, Uvure' Svaha 'Sariputra! If the good man Upasena at that time had recited this verse, had recited this chapter and verse, the snake poison would not have entered his body, and his body would not have decayed, like a pile of chaff.'
。」
舍利弗白佛言：「世尊！優婆先那未曾聞此偈，未曾聞此咒術章句，世尊今日說此，正為當來世耳。」
尊者舍利弗聞佛所說，歡喜作禮而去。
（二五三）
如是我聞：
一時，尊者優陀夷往拘薩羅國人間遊行，至拘磐茶聚落，到毗紐迦旃延氏婆羅門尼庵羅園中住。
時，毗紐迦旃延氏婆羅門尼有諸年少弟子，遊行採樵，至庵羅園中，見尊者優陀夷坐一樹下，容貌端正，諸根寂靜，心意安諦，成就第一調伏。見已，往詣其所，共相問訊已，退坐一面。時，優陀夷為諸年少種種說法，勸勵已，默然而住，彼諸年少聞尊者優陀夷所說，歡喜隨喜，從坐起去。
時，諸年少擔持束薪，還至毗紐迦旃延氏婆羅門尼所，置薪束于地，詣毗紐迦旃延氏婆羅門尼所，白言：「我和上尼，當知庵羅園中有沙門優陀夷，姓瞿曇氏，依于彼住，極善說法。」
毗紐迦旃延氏婆羅門尼語諸年少言：「汝可往請沙門優陀夷瞿曇氏，明日於此飯食。」
時，諸年少弟子受毗紐迦旃延氏婆羅門尼教已，往詣尊者優陀夷所，白優陀夷言：「尊者當知，我和上毗紐迦旃延氏婆羅門尼請尊者優陀夷明旦飯食。」
時，優陀夷默然受請。
時，彼諸年少知優陀夷受請已，還歸和上毗紐迦旃延氏婆羅門尼所，白言：「和上尼，我以和上尼語，請尊者優陀夷，尊者優陀夷默然受請，和上尼自知時。」
爾時，尊者優陀夷夜過晨朝，著衣持缽，往詣毗紐迦旃延氏婆羅門尼舍
舍利弗對佛說：『世尊！優婆先那從未聽過這個偈頌，從未聽過這個咒語的章節語句。世尊今天說這些，正是爲了未來的世代啊。』 尊者舍利弗聽了佛所說，歡喜地行禮后離去。 （二五三） 我（阿難）是這樣聽說的： 一時，尊者優陀夷前往拘薩羅國游化，到達拘磐茶聚落，住在毗紐迦旃延氏婆羅門尼的庵羅園中。 當時，毗紐迦旃延氏婆羅門尼有一些年輕的弟子，他們去採樵，來到庵羅園中，看見尊者優陀夷坐在一棵樹下，容貌端正，諸根寂靜，心意安定，成就了最高的調伏。他們見了之後，走到他那裡，互相問候后，退坐在一旁。這時，優陀夷為這些年輕人說了各種佛法，勸勉他們，然後默默地住著。那些年輕人聽了尊者優陀夷所說，歡喜隨喜，從座位上起身離去。 當時，那些年輕人扛著柴火，回到毗紐迦旃延氏婆羅門尼那裡，把柴火放在地上，走到毗紐迦旃延氏婆羅門尼那裡，稟告說：『我們的和上尼，您要知道，庵羅園中有一位沙門優陀夷，姓瞿曇氏，住在那裡，非常善於說法。』 毗紐迦旃延氏婆羅門尼對那些年輕人說：『你們可以去請沙門優陀夷瞿曇氏，明天到這裡來吃飯。』 當時，那些年輕的弟子接受了毗紐迦旃延氏婆羅門尼的教導后，前往尊者優陀夷那裡，對優陀夷說：『尊者您要知道，我們的和上尼毗紐迦旃延氏婆羅門尼請尊者優陀夷明天來吃飯。』 當時，優陀夷默默地接受了邀請。 當時，那些年輕人知道優陀夷接受了邀請后，回到和上毗紐迦旃延氏婆羅門尼那裡，稟告說：『和上尼，我們按照您的吩咐，邀請了尊者優陀夷，尊者優陀夷默默地接受了邀請，和上尼您自己知道時間安排。』 那時，尊者優陀夷在夜晚過去，早晨來臨時，穿好衣服，拿著缽，前往毗紐迦旃延氏婆羅門尼的住所。
Sariputta said to the Buddha, 'Venerable Sir, Upasena has never heard this verse, never heard this chapter of mantras. The World Honored One speaks of this today, precisely for the sake of future generations.' Venerable Sariputta, having heard what the Buddha said, rejoiced, paid homage, and departed. (Two Fifty-Three) Thus have I heard: At one time, Venerable Udāyi was traveling in the Kosala country, and arrived at the village of Kūpāṇḍa, staying in the Amra garden of the Brahmin woman Viṇukācāyanī. At that time, Viṇukācāyanī had some young disciples who were gathering firewood. They came to the Amra garden and saw Venerable Udāyi sitting under a tree, with a handsome appearance, his senses calmed, his mind peaceful, and having achieved the highest self-control. Having seen him, they went to him, exchanged greetings, and sat down to one side. Then, Udāyi spoke various teachings to the young men, encouraged them, and then remained silent. Those young men, having heard what Venerable Udāyi said, rejoiced and, with gladness, rose from their seats and departed. At that time, those young men, carrying bundles of firewood, returned to Viṇukācāyanī, placed the bundles of firewood on the ground, and went to Viṇukācāyanī, saying, 'Our teacher, you should know that in the Amra garden there is a Śramaṇa Udāyi, of the Gotama clan, who is staying there and is very skilled in teaching the Dharma.' Viṇukācāyanī said to the young men, 'You may go and invite the Śramaṇa Udāyi Gotama to come here for a meal tomorrow.' At that time, the young disciples, having received the instructions of Viṇukācāyanī, went to Venerable Udāyi and said to Udāyi, 'Venerable Sir, you should know that our teacher Viṇukācāyanī invites Venerable Udāyi for a meal tomorrow.' At that time, Udāyi silently accepted the invitation. At that time, those young men, knowing that Udāyi had accepted the invitation, returned to their teacher Viṇukācāyanī and reported, 'Teacher, according to your instructions, we invited Venerable Udāyi, and Venerable Udāyi silently accepted the invitation. Teacher, you know the time.' Then, Venerable Udāyi, after the night had passed and morning had come, put on his robes, took his bowl, and went to the residence of Viṇukācāyanī.
。時，毗紐迦旃延氏婆羅門尼遙見尊者優陀夷來，疾敷床座，請令就坐，設種種飲食，自手供養，豐美滿足。食已，澡嗽、洗缽訖，還就本座。
時，毗紐迦旃延氏婆羅門尼知食已訖，著好革屣，以衣覆頭，別施高床，現起輕相，慠慢而坐，語優陀夷言：「欲有所問，寧有閑暇見答與不？」
優陀夷答言：「姊妹！今是非時。」作此語已，從坐起去。
如是。明日諸弟子復至庵羅園採樵聽法，還復白和上尼，和上尼復遣詣請食，如前三返，乃至請法，答言：「非時。」不為說法。
諸年少弟子復白和上尼，庵羅園中沙門優陀夷極善說法。
和上尼答言：「我亦知彼極善說法，再三請來，設食問法，常言非時，不說而去。」
諸弟子言和上尼：「著好革屣，以衣覆頭，不恭敬坐，彼云何說？所以者何？彼尊者優陀夷以敬法故，不說而去。」
和上尼答言：「若如是者，更為我請彼。」
諸弟子受教，更請供養如前。時，和上尼知食訖已，脫革屣，整衣服，更坐卑床，恭敬白言：「欲有所問，寧有閑暇見答與不？」
優陀夷答言：「汝今宜問，當爲汝說。」
彼即問言：「有沙門、婆羅門說苦樂自作，復有說言苦樂他作，復有說言苦樂自他作，復有說言苦樂非自非他作。尊者！復云何？」
尊者優陀夷答言：「姊妹！阿羅訶說苦樂異生，非如是說。」
婆羅門尼復問：「其義云何？」
優陀夷答言：「阿羅訶說：『從其因緣，生諸苦樂
現代漢語譯本：當時，毗紐迦旃延氏婆羅門尼遠遠看見尊者優陀夷來了，趕緊鋪設床座，請他坐下，準備了各種飲食，親自供養，非常豐盛。吃完飯後，漱口、洗缽完畢，優陀夷回到原來的座位。 毗紐迦旃延氏婆羅門尼知道他吃完飯了，就穿上好鞋子，用衣服矇住頭，另外擺設高床，裝出輕慢的樣子，傲慢地坐著，對優陀夷說：『我想問你一些問題，你現在有空回答嗎？』 優陀夷回答說：『姊妹，現在不是時候。』說完就起身離開了。 就這樣。第二天，弟子們又到庵羅園砍柴聽法，回來后又告訴和上尼，和上尼又派他們去請優陀夷吃飯，像之前一樣去了三次，甚至請他講法，優陀夷都回答說：『不是時候。』不給他們講法。 年輕的弟子們又告訴和上尼，庵羅園中的沙門優陀夷非常善於說法。 和上尼回答說：『我也知道他很善於說法，我再三請他來，準備飯食問他佛法，他總是說不是時候，然後就走了。』 弟子們對和上尼說：『您穿著好鞋子，用衣服蒙著頭，坐姿不恭敬，他怎麼會給您說法呢？因為尊者優陀夷是尊重佛法的，所以才不給您說法就離開了。』 和上尼回答說：『如果這樣的話，你們再為我請他來。』 弟子們接受了教誨，再次像之前一樣請優陀夷來供養。這時，和上尼知道優陀夷吃完飯了，就脫下鞋子，整理好衣服，換坐到矮床上，恭敬地說：『我想問您一些問題，您現在有空回答嗎？』 優陀夷回答說：『你現在可以問了，我會為你解答。』 她就問：『有的沙門、婆羅門說苦樂是自己造成的，有的說苦樂是他人造成的，有的說苦樂是自己和他人共同造成的，還有的說苦樂既不是自己也不是他人造成的。尊者，您認為呢？』 尊者優陀夷回答說：『姊妹，阿羅訶說苦樂是因緣所生，不是像他們說的那樣。』 婆羅門尼又問：『這是什麼意思呢？』 優陀夷回答說：『阿羅訶說：『從各種因緣，產生各種苦樂。』
English version: At that time, the Brahmin woman of Vinyukacayana saw the Venerable Udayi coming from afar. She quickly spread out a seat and invited him to sit down. She prepared various kinds of food and offered it with her own hands, making it abundant and satisfying. After he had eaten, rinsed his mouth, and washed his bowl, Udayi returned to his original seat. The Brahmin woman of Vinyukacayana, knowing that he had finished eating, put on fine leather shoes, covered her head with a cloth, set up a high bed, and, feigning a light and disdainful manner, sat arrogantly, saying to Udayi, 'I wish to ask you something. Do you have the leisure to answer or not?' Udayi replied, 'Sister, now is not the time.' Having said this, he rose from his seat and left. And so it was. The next day, the disciples again went to the Amra Garden to gather firewood and listen to the Dharma. They returned and told the Upasika, who again sent them to invite Udayi for a meal. They went three times as before, even asking him to teach the Dharma, but Udayi always replied, 'It is not the time,' and would not teach them. The young disciples then told the Upasika that the Shramana Udayi in the Amra Garden was extremely skilled in teaching the Dharma. The Upasika replied, 'I also know that he is extremely skilled in teaching the Dharma. I have invited him repeatedly, prepared food, and asked him about the Dharma, but he always says it is not the time and then leaves.' The disciples said to the Upasika, 'You wear fine leather shoes, cover your head with a cloth, and sit disrespectfully. How could he teach you? The Venerable Udayi respects the Dharma, and that is why he leaves without teaching.' The Upasika replied, 'If that is so, then invite him again for me.' The disciples accepted her instruction and invited him again for offerings as before. At this time, the Upasika, knowing that Udayi had finished eating, took off her shoes, tidied her clothes, and sat on a low bed, respectfully saying, 'I wish to ask you something. Do you have the leisure to answer or not?' Udayi replied, 'You may ask now, and I will explain it to you.' She then asked, 'Some Shramanas and Brahmins say that suffering and happiness are self-made, some say that suffering and happiness are made by others, some say that suffering and happiness are made by both self and others, and some say that suffering and happiness are made by neither self nor others. Venerable one, what do you say?' The Venerable Udayi replied, 'Sister, the Arhat says that suffering and happiness arise from conditions, not as they say.' The Brahmin woman asked again, 'What does that mean?' Udayi replied, 'The Arhat says: 'From various conditions, various sufferings and happiness arise.'
。』」
優陀夷復語婆羅門尼言：「我今問汝，隨意答我。于意云何？有眼不？」
答言：「有。」
「有色不？」
答言：「有。」
「有眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂不？」
答言：「如是，尊者優陀夷！」
優陀夷復問：「有耳、鼻、舌、身、意、意觸因緣生受，內覺若苦、若樂、不苦不樂不？」
答言：「如是，尊者優陀夷！」
優陀夷言：「此是阿羅訶說：『從其因緣，生於苦樂。』」
婆羅門尼言：「尊者優陀夷！如是阿羅訶說從其因緣生苦樂耶？」
優陀夷答言：「如是，婆羅門尼！」
婆羅門尼復問：「沙門！云何阿羅訶說因緣生苦、樂、不苦不樂滅？」
優陀夷答言：「我今問汝，隨意答我。婆羅門尼！一切眼、一切時滅無餘，猶有眼觸因緣生受，內覺若苦、若樂、不苦不樂耶？」
答言：「無也，沙門！」
「如是，耳、鼻、舌、身、意，一切時滅永盡無餘，猶有意觸因緣生受，內覺若苦、若樂、不苦不樂耶？」
答言：「無也，沙門。」
「如是，婆羅門尼！是為阿羅訶說：『因緣生苦、樂、不苦不樂滅。』」
尊者優陀夷說是法時，毗紐迦旃延氏婆羅門尼遠塵離垢，得法眼凈。爾時，毗紐迦旃延氏婆羅門尼見法、得法、知法、入法，度疑惑，不由於他入佛教法，於法得無所畏。從坐起，整衣服，恭敬合掌，白尊者優陀夷：「我今日超入決定，我從今日歸依佛、歸依法、歸依僧，我從今日盡壽歸依三寶
現代漢語譯本 優陀夷又對婆羅門尼說：『我現在問你，請隨意回答我。你認為如何？有眼睛嗎？』 她回答說：『有。』 『有顏色嗎？』 她回答說：『有。』 『有眼識、眼觸、眼觸因緣所生的感受，內在感覺是苦、樂、還是不苦不樂嗎？』 她回答說：『是的，尊者優陀夷！』 優陀夷又問：『有耳、鼻、舌、身、意、意觸因緣所生的感受，內在感覺是苦、樂、還是不苦不樂嗎？』 她回答說：『是的，尊者優陀夷！』 優陀夷說：『這是阿羅訶所說的：』從因緣產生苦樂。』 婆羅門尼說：『尊者優陀夷！阿羅訶是這樣說從因緣產生苦樂的嗎？』 優陀夷回答說：『是的，婆羅門尼！』 婆羅門尼又問：『沙門！阿羅訶是如何說因緣所生的苦、樂、不苦不樂滅的呢？』 優陀夷回答說：『我現在問你，請隨意回答我。婆羅門尼！一切眼睛、一切時都滅盡無餘，還有眼觸因緣所生的感受，內在感覺是苦、樂、還是不苦不樂嗎？』 她回答說：『沒有了，沙門！』 『同樣，耳、鼻、舌、身、意，一切時都滅盡永無餘，還有意觸因緣所生的感受，內在感覺是苦、樂、還是不苦不樂嗎？』 她回答說：『沒有了，沙門。』 『是的，婆羅門尼！這就是阿羅訶所說的：』因緣所生的苦、樂、不苦不樂滅。』 尊者優陀夷說此法時，毗紐迦旃延氏婆羅門尼遠離塵垢，得到法眼清凈。那時，毗紐迦旃延氏婆羅門尼見到法、得到法、知道法、進入法，度過疑惑，不依賴他人而進入佛教的教法，對法得到無所畏懼。她從座位起身，整理衣服，恭敬合掌，對尊者優陀夷說：『我今天超入決定，我從今天起皈依佛、皈依法、皈依僧，我從今天起盡此一生皈依三寶。』
English version Then Udayi said to the Brahmin woman, 'Now I ask you, answer as you please. What do you think? Is there an eye?' She replied, 'There is.' 'Is there color?' She replied, 'There is.' 'Is there eye-consciousness, eye-contact, and feeling born of eye-contact, internally felt as either pain, pleasure, or neither pain nor pleasure?' She replied, 'Yes, Venerable Udayi!' Udayi further asked, 'Is there ear, nose, tongue, body, mind, and feeling born of mind-contact, internally felt as either pain, pleasure, or neither pain nor pleasure?' She replied, 'Yes, Venerable Udayi!' Udayi said, 'This is what the Arhat said: 'From conditions, pain and pleasure arise.' The Brahmin woman said, 'Venerable Udayi! Is that how the Arhat said that pain and pleasure arise from conditions?' Udayi replied, 'Yes, Brahmin woman!' The Brahmin woman further asked, 'Shramana! How does the Arhat say that the pain, pleasure, and neither pain nor pleasure born of conditions cease?' Udayi replied, 'Now I ask you, answer as you please. Brahmin woman! When all eyes, at all times, are extinguished without remainder, is there still feeling born of eye-contact, internally felt as either pain, pleasure, or neither pain nor pleasure?' She replied, 'No, Shramana!' 'Likewise, when ear, nose, tongue, body, and mind, at all times, are extinguished and completely gone, is there still feeling born of mind-contact, internally felt as either pain, pleasure, or neither pain nor pleasure?' She replied, 'No, Shramana.' 'Thus, Brahmin woman! This is what the Arhat said: 'The pain, pleasure, and neither pain nor pleasure born of conditions cease.' When Venerable Udayi spoke this Dharma, the Brahmin woman of the Vinyukacayana clan was cleansed of dust and defilement, and attained the purity of the Dharma eye. At that time, the Brahmin woman of the Vinyukacayana clan saw the Dharma, attained the Dharma, knew the Dharma, entered the Dharma, crossed over doubt, and entered the Buddhist teachings without relying on others, and gained fearlessness in the Dharma. She rose from her seat, adjusted her robe, respectfully joined her palms, and said to Venerable Udayi, 'Today I have entered into certainty, from today I take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, and from today for the rest of my life I take refuge in the Three Jewels.'
。」
爾時，優陀夷為婆羅門尼說法，示、教、照、喜已，從坐起去。
（二五四）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，尊者二十億耳住耆阇崛山，常精勤修習菩提分法。
時，尊者二十億耳獨靜禪思，而作是念：「於世尊弟子精勤聲聞中，我在其數，然我今日未盡諸漏，我是名族姓子，多饒財寶，我今寧可還受五欲，廣行施作福。」
爾時，世尊知二十億耳心之所念，告一比丘，汝等今往二十億耳所，告言：「世尊呼汝。」
是一比丘受佛教已，往詣二十億耳所，語言：「世尊呼汝。」
二十億耳聞彼比丘稱大師命，即詣世尊所，稽首禮足，退住一面。
爾時，世尊告二十億耳，汝實獨靜禪思作是念：「世尊精勤修學聲聞中，我在其數，而今未得漏盡解脫。我是名族姓子，又多錢財，我寧可還俗，受五欲樂，廣施作福耶？」
時，二十億耳作是念：「世尊已知我心。」驚怖毛豎，白佛言：「實爾。世尊！」
佛告二十億耳：「我今問汝，隨意答我
現代漢語譯本： 當時，優陀夷為婆羅門女子說法，開示、教導、啓發、使她歡喜后，就從座位起身離開了。
（二五四）
我是這樣聽說的：
一時，佛陀住在王舍城的迦蘭陀竹園。
當時，尊者二十億耳住在耆阇崛山，經常精勤地修習菩提分法。
當時，尊者二十億耳獨自靜坐禪思，心中這樣想：『在世尊的弟子中，精勤修習聲聞法的，我算其中之一，然而我今天還沒有斷盡所有的煩惱，我又是名門望族之子，擁有很多財富，我不如還是還俗，享受五欲之樂，廣泛地行善佈施。』
當時，世尊知道二十億耳心中所想，就告訴一位比丘，『你們現在去二十億耳那裡，告訴他：『世尊叫你。』
那位比丘接受佛的教誨后，就前往二十億耳那裡，說道：『世尊叫你。』
二十億耳聽到那位比丘傳達大師的命令，就立刻前往世尊那裡，頂禮佛足，然後退到一旁站立。
當時，世尊告訴二十億耳，『你確實獨自靜坐禪思，心中這樣想：『在世尊精勤修習聲聞法的弟子中，我算其中之一，而現在還沒有得到煩惱斷盡的解脫。我是名門望族之子，又有很多錢財，我不如還是還俗，享受五欲之樂，廣泛地行善佈施嗎？』
當時，二十億耳心想：『世尊已經知道我的想法了。』感到驚恐，汗毛豎立，對佛說：『確實如此，世尊！』
佛陀告訴二十億耳：『我現在問你，你隨意回答我』
English version: At that time, Udayin, having expounded the Dharma to the Brahmin woman, having shown, taught, illuminated, and gladdened her, rose from his seat and departed.
(254)
Thus have I heard:
At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha.
At that time, the venerable Twenty Billion Ears was dwelling on Mount Gijjhakuta, constantly and diligently practicing the factors of enlightenment.
Then, the venerable Twenty Billion Ears, while alone in quiet meditation, thought to himself: 'Among the disciples of the Blessed One who diligently practice the path of the Hearers, I am one of them, yet today I have not exhausted all defilements. I am a son of a noble family, with much wealth. I might as well return to lay life, enjoy the five sensual pleasures, and widely perform meritorious deeds.'
Then, the Blessed One, knowing the thought in Twenty Billion Ears' mind, said to a certain monk, 'Go now to Twenty Billion Ears and tell him, 'The Blessed One calls for you.'
That monk, having received the Buddha's instruction, went to Twenty Billion Ears and said, 'The Blessed One calls for you.'
Twenty Billion Ears, hearing that monk convey the Master's command, immediately went to the Blessed One, bowed down at his feet, and stood to one side.
Then, the Blessed One said to Twenty Billion Ears, 'Did you, while alone in quiet meditation, think to yourself: 'Among the disciples of the Blessed One who diligently practice the path of the Hearers, I am one of them, yet now I have not attained the liberation of the exhaustion of defilements. I am a son of a noble family, and I have much wealth. Might I not return to lay life, enjoy the five sensual pleasures, and widely perform meritorious deeds?''
Then, Twenty Billion Ears thought, 'The Blessed One knows my thoughts.' He was startled and his hair stood on end, and he said to the Buddha, 'Indeed, Blessed One!'
The Buddha said to Twenty Billion Ears, 'I will now ask you, answer me as you wish.'
。二十億耳，汝在俗時，善彈琴不？」
答言：「如是，世尊！」
復問：「于意云何？汝彈琴時，若急其弦，得作微妙和雅音不？」
答言：「不也，世尊！」
復問：「云何？若緩其弦，寧發微妙和雅音不？」
答言：「不也，世尊！」
復問：「云何善調琴絃，不緩不急，然後發妙和雅音不？」
答言：「如是，世尊！」
佛告二十億耳：「精進太急，增其掉悔，精進太緩，令人懈怠，是故汝當平等修習攝受，莫著、莫放逸、莫取相。」
時，尊者二十億耳聞佛所說，歡喜隨喜，作禮而去。
時，尊者二十億耳常念世尊說彈琴譬，獨靜禪思。如上所說，乃至漏盡心得解脫，成阿羅漢。
爾時，尊者二十億耳得阿羅漢，內覺解脫喜樂，作是念：「我今應往問訊世尊。」
爾時，尊者二十億耳往詣佛所，稽首禮足，退坐一面，白佛言：「世尊！於世尊法中得阿羅漢，盡諸有漏，所作已作，舍離重擔，逮得己利，盡諸有結，正智心解脫，當於爾時解脫六處。云何為六？離欲解脫、離恚解脫、遠離解脫、愛盡解脫、諸取解脫、心不忘念解脫。
「世尊！若有依少信心而言離欲解脫，此非所應；貪、恚、癡盡，是名真實離欲解脫。
「若復有人依少持戒而言我得離恚解脫，此亦不應；貪、恚、癡盡，是名真實離恚解脫。
「若復有人依于修習利養遠離而言遠離解脫，是亦不應；貪、恚、癡盡，是真實遠離解脫。
「貪、恚、癡盡，亦名離愛，亦名離取，亦名離忘念解脫
『二十億耳，你俗家的時候，擅長彈琴嗎？』 回答說：『是的，世尊！』 又問：『你覺得怎麼樣？你彈琴的時候，如果把弦繃得太緊，能彈出美妙和諧的樂音嗎？』 回答說：『不能，世尊！』 又問：『怎麼樣？如果把弦放鬆，能發出美妙和諧的樂音嗎？』 回答說：『不能，世尊！』 又問：『怎麼樣才能把琴絃調好，不鬆不緊，然後發出美妙和諧的樂音呢？』 回答說：『是的，世尊！』 佛告訴二十億耳：『精進太過急切，會增加躁動和後悔；精進太過緩慢，會使人懈怠。所以你應該平等地修習，攝受身心，不要執著，不要放縱，不要執取表象。』 當時，尊者二十億耳聽了佛所說，歡喜隨喜，行禮后離去。 當時，尊者二十億耳常常思念世尊所說的彈琴譬喻，獨自靜坐禪思。如上面所說，乃至漏盡，內心得到解脫，成為阿羅漢。 那時，尊者二十億耳證得阿羅漢果，內心感受到解脫的喜悅，心想：『我現在應該去問候世尊。』 當時，尊者二十億耳前往佛陀所在之處，頂禮佛足，退坐一旁，對佛說：『世尊！在世尊的教法中證得阿羅漢果，斷盡了一切煩惱，所作已辦，捨棄了重擔，獲得了自身的利益，斷盡了一切束縛，以正智獲得心解脫，那時解脫了六處。哪六處呢？離欲解脫、離嗔解脫、遠離解脫、愛盡解脫、諸取解脫、心不忘念解脫。』 『世尊！如果有人依仗少許信心就說自己得到離欲解脫，這是不應該的；貪、嗔、癡都斷盡了，才叫做真正的離欲解脫。』 『如果有人依仗少許持戒就說自己得到離嗔解脫，這也是不應該的；貪、嗔、癡都斷盡了，才叫做真正的離嗔解脫。』 『如果有人依仗修習利養遠離就說自己得到遠離解脫，這也是不應該的；貪、嗔、癡都斷盡了，才是真正的遠離解脫。』 『貪、嗔、癡都斷盡了，也叫做離愛，也叫做離取，也叫做離忘念解脫。』
'Twenty Billion Ears, when you were a layman, were you good at playing the lute?' He replied, 'Yes, Venerable One!' He asked again, 'What do you think? When you play the lute, if you tighten the strings too much, can you produce a subtle and harmonious sound?' He replied, 'No, Venerable One!' He asked again, 'What about if you loosen the strings, can you produce a subtle and harmonious sound?' He replied, 'No, Venerable One!' He asked again, 'How can you tune the lute strings well, neither too tight nor too loose, and then produce a subtle and harmonious sound?' He replied, 'Yes, Venerable One!' The Buddha told Twenty Billion Ears, 'Too much diligence increases restlessness and regret; too little diligence makes one lazy. Therefore, you should practice equanimity, gather your mind, do not cling, do not indulge, and do not grasp at appearances.' At that time, Venerable Twenty Billion Ears, having heard what the Buddha said, rejoiced and followed along, bowed, and departed. At that time, Venerable Twenty Billion Ears often contemplated the Buddha's analogy of the lute, and meditated alone in stillness. As mentioned above, he eventually exhausted his outflows, his mind attained liberation, and he became an Arhat. Then, Venerable Twenty Billion Ears, having attained Arhatship, felt the joy of inner liberation, and thought, 'Now I should go and pay respects to the Venerable One.' At that time, Venerable Twenty Billion Ears went to where the Buddha was, bowed at his feet, sat down to one side, and said to the Buddha, 'Venerable One! Having attained Arhatship in the Venerable One's teachings, having exhausted all outflows, having done what needed to be done, having laid down the burden, having attained one's own benefit, having exhausted all fetters, with right knowledge, the mind is liberated, and at that time, one is liberated from the six places. What are the six? Liberation from desire, liberation from anger, liberation from separation, liberation from the end of love, liberation from all grasping, and liberation from a mind that does not forget.' 'Venerable One! If someone relies on a little faith and says they have attained liberation from desire, this is not appropriate; only when greed, anger, and delusion are exhausted is it called true liberation from desire.' 'If someone relies on a little adherence to precepts and says they have attained liberation from anger, this is also not appropriate; only when greed, anger, and delusion are exhausted is it called true liberation from anger.' 'If someone relies on practicing detachment from gain and says they have attained liberation from separation, this is also not appropriate; only when greed, anger, and delusion are exhausted is it true liberation from separation.' 'When greed, anger, and delusion are exhausted, it is also called liberation from love, also called liberation from grasping, and also called liberation from a mind that does not forget.'
。如是，世尊！若諸比丘未得羅漢，未盡諸漏，於此六處不得解脫。
「若複比丘在於學地，未得增上樂，涅槃習向心住，爾時成就學戒，成就學根，后時當得漏盡、無漏心解脫，乃至自知不受後有。當於爾時得無學戒，得無學諸根。譬如嬰童愚小仰臥，爾時成就童子諸根，彼於後時漸漸增長，諸根成就，當於爾時成就長者諸根。在學地者亦復如是，未得增上安樂，乃至成就無學戒、無學諸根。
「若眼常識色，終不能妨心解脫、慧解脫，意堅住故，內修無量善解脫，觀察生滅，乃至無常。耳識聲、鼻識香、舌識味、身識觸、意識法，不能妨心解脫、慧解脫，意堅住故，內修無量善解脫，觀察生滅。譬如村邑近大石山，不斷、不壞、不穿，一向厚密，假使四方風吹，不能動搖、不能穿過。彼無學者亦復如是，眼常識色，乃至意常識法，不能妨心解脫、慧解脫，意堅住故，內修無量善解脫，觀察生滅。」
爾時，二十億耳重說偈言：
「離欲心解脫， 無恚脫亦然， 遠離心解脫， 貪愛永無餘。 諸取心解脫， 及意不忘念， 曉了入處生， 于彼心解脫。 彼心解脫者， 比丘意止息， 諸所作已作， 更不作所作。 猶如大石山， 四風不能動。 色聲香味觸， 及法之好惡， 六入處常對， 不能動其心。 心常住堅固， 諦觀法生滅。」
尊者二十億耳說是法時，大師心悅，諸多聞梵行者聞尊者二十億耳所說，皆大歡喜。爾時，尊者二十億耳聞佛說法，歡喜隨喜，作禮而去
現代漢語譯本：是的，世尊！如果那些比丘沒有證得阿羅漢果位，沒有斷盡一切煩惱，那麼他們在這六個感官領域就無法獲得解脫。 如果比丘還處於學習階段，沒有獲得更高的快樂，內心傾向於涅槃，此時他成就了學戒，成就了學根。之後，他將斷盡煩惱，獲得無漏的心解脫，乃至自己知道不再有來世。那時，他將獲得無學戒，獲得無學諸根。就像一個仰臥的嬰兒，那時他具備嬰兒的感官能力，之後他逐漸長大，感官能力成熟，那時他將具備成年人的感官能力。處於學習階段的比丘也是如此，在沒有獲得更高的安樂之前，乃至成就無學戒、無學諸根。 如果眼睛經常識別顏色，最終不會妨礙心的解脫和智慧的解脫，因為他的意志堅定，內心修習無量的善解脫，觀察生滅，乃至無常。耳朵識別聲音、鼻子識別氣味、舌頭識別味道、身體識別觸感、意識識別事物，也不會妨礙心的解脫和智慧的解脫，因為他的意志堅定，內心修習無量的善解脫，觀察生滅。就像村莊附近有一座巨大的石山，它堅固、不壞、'密實'，非常厚重，即使四面八方的風吹來，也不能動搖它，也不能穿透它。那些無學之人也是如此，眼睛經常識別顏色，乃至意識經常識別事物，都不能妨礙心的解脫和智慧的解脫，因為他們的意志堅定，內心修習無量的善解脫，觀察生滅。 那時，二十億耳尊者重說偈頌： 『離欲的心解脫，無嗔的心解脫也是如此，遠離的心解脫，貪愛永遠沒有剩餘。各種執取的心解脫，以及意念不忘失，明瞭六根的生起，在這些方面心都解脫了。那些心解脫的人，比丘的意念止息，所有該做的都已做完，不再需要做任何事。就像巨大的石山，'風'不能動搖它。顏色、聲音、氣味、味道、觸感，以及事物的好壞，六根經常接觸，都不能動搖他的心。他的心常住堅固，如實觀察法的生滅。』 當尊者二十億耳說這些法時，佛陀內心喜悅，許多聽聞佛法的修行者聽到尊者二十億耳所說，都非常歡喜。那時，尊者二十億耳聽到佛陀說法，歡喜隨喜，頂禮而去。
English version: Yes, Venerable Sir! If those monks have not attained Arhatship, have not exhausted all defilements, then they cannot attain liberation in these six sense fields. If a monk is still in the stage of learning, has not attained higher joy, and his mind is inclined towards Nirvana, at this time he has accomplished the precepts of learning, and has accomplished the roots of learning. Later, he will exhaust defilements, attain the undefiled liberation of mind, and even know for himself that there will be no future existence. At that time, he will attain the precepts of no-more-learning, and attain the roots of no-more-learning. Just like an infant lying on its back, at that time it possesses the sensory abilities of an infant, and later it gradually grows up, its sensory abilities mature, and at that time it will possess the sensory abilities of an adult. A monk in the stage of learning is also like this, before attaining higher joy, until he accomplishes the precepts of no-more-learning and the roots of no-more-learning. If the eye constantly recognizes colors, it will ultimately not hinder the liberation of mind and the liberation of wisdom, because his will is firm, he cultivates immeasurable good liberation internally, observes arising and ceasing, and even impermanence. The ear recognizing sounds, the nose recognizing smells, the tongue recognizing tastes, the body recognizing touch, and the mind recognizing things, will also not hinder the liberation of mind and the liberation of wisdom, because his will is firm, he cultivates immeasurable good liberation internally, and observes arising and ceasing. Just like there is a huge stone mountain near a village, it is solid, not broken, 'dense', and very thick, even if the wind blows from all directions, it cannot shake it, and cannot penetrate it. Those who have no-more-learning are also like this, the eye constantly recognizes colors, and even the mind constantly recognizes things, cannot hinder the liberation of mind and the liberation of wisdom, because their will is firm, they cultivate immeasurable good liberation internally, and observe arising and ceasing. At that time, Venerable Twenty Billion Ears repeated the verses: 'The liberation of mind from desire, the liberation of mind from anger is also like this, the liberation of mind from separation, greed will never remain. The liberation of mind from all attachments, and the mind not forgetting mindfulness, understanding the arising of the six roots, in these aspects the mind is liberated. Those whose minds are liberated, the monk's mind is at rest, all that should be done has been done, and there is no need to do anything more. Just like a huge stone mountain, the 'wind' cannot shake it. Colors, sounds, smells, tastes, touch, and the good and bad of things, the six roots are constantly in contact, but they cannot shake his mind. His mind is always firm, and truly observes the arising and ceasing of phenomena.' When Venerable Twenty Billion Ears spoke these teachings, the Buddha was pleased, and many practitioners who had heard the Buddha's teachings were very happy to hear what Venerable Twenty Billion Ears had said. At that time, Venerable Twenty Billion Ears heard the Buddha's teachings, rejoiced and followed along, and bowed and departed.
。
爾時，世尊知二十億耳去不久，告諸比丘：「善心解脫者，應如是記說，如二十億耳以智記說，亦不自舉，亦不下他，正說其義；非如增上慢者，不得其義，而自稱歎得過人法，自取損減。」
（二五五）
如是我聞：
一時，尊者摩訶迦旃延住阿磐提國濕摩陀江側，獼猴室阿練若窟。有魯醯遮婆羅門，恭敬承事，如羅漢法。
爾時，尊者摩訶迦旃延晨朝著衣持缽，入獼猴室聚落，次行乞食，乞食還，舉衣缽，洗足已，入室坐禪。
時，魯醯遮婆羅門有諸年少弟子，遊行採薪，至尊者摩訶迦旃延窟邊，共戲笑言：「此中剃髮沙門住，是黑闇人，非世勝人，而魯醯遮婆羅門尊重供養，如羅漢法。」
時，尊者摩訶迦旃延語諸年少言：「年少！年少！莫作聲。」
諸年少言終，不敢復言。如是再三，語猶不止。
於是尊者摩訶迦旃延出戶外，語諸年少言：「年少！年少！汝等莫語。我今當爲汝等說法，汝等且聽。」
諸年少言：「諾，唯愿說法，我當聽受。」
爾時，尊者摩訶迦旃延即說偈言：
「古昔婆羅門， 修習勝妙戒， 得生宿命智， 娛樂真諦禪， 常住于慈悲， 關閉諸根門， 調伏于口過， 古昔行如是。 捨本真實行， 而存虛偽事， 守族姓放逸， 從諸根六境， 自餓居冢間， 三浴誦三典， 不守護根門， 猶如夢得寶。 編髮衣皮褐， 戒盜灰坌身， 粗衣以蔽形， 執杖持水瓶， 假形婆羅門， 以求于利養
現代漢語譯本： 那時，世尊知道二十億耳離開不久，就告訴眾比丘：『善於心解脫的人，應當像這樣記述，如同二十億耳以智慧記述一樣，既不自我抬高，也不貶低他人，只是如實地說出其義理；不要像那些增上慢的人，沒有領悟其義理，卻自我稱讚獲得了超越常人的境界，這樣反而會自我損減。』
（二五五）
如是我聞：
一時，尊者摩訶迦旃延住在阿槃提國濕摩陀江邊，獼猴室阿練若窟。有一位名叫魯醯遮的婆羅門，恭敬地侍奉他，如同對待羅漢一樣。
當時，尊者摩訶迦旃延早晨穿好衣服，拿著缽，進入獼猴室村落，依次乞食。乞食完畢返回后，收好衣缽，洗完腳，就進入禪房坐禪。
這時，魯醯遮婆羅門有一些年輕的弟子，他們去採柴，來到尊者摩訶迦旃延的禪房邊，一起嬉笑說：『這個剃了頭髮的沙門住在這裡，是個愚昧無知的人，不是世間的賢者，而魯醯遮婆羅門卻像對待羅漢一樣尊重供養他。』
當時，尊者摩訶迦旃延對那些年輕人說：『年輕人！年輕人！不要吵鬧。』
那些年輕人停止了說話，不敢再出聲。這樣說了兩次三次，他們仍然不止住吵鬧。
於是，尊者摩訶迦旃延走出禪房，對那些年輕人說：『年輕人！年輕人！你們不要吵鬧。我現在要為你們說法，你們且聽。』
那些年輕人說：『好的，我們願意聽您說法，我們一定會聽受。』
當時，尊者摩訶迦旃延就說了偈語：
『古時候的婆羅門， 修習殊勝的戒律， 獲得宿命通的智慧， 安樂於真諦的禪定， 常住于慈悲之心， 關閉諸根的門戶， 調伏口舌的過失， 古時候是這樣修行的。 捨棄了本來的真實修行， 卻保留了虛偽的表面功夫， 執著于種姓的放縱， 追逐六根所對的六塵境界， 自我禁食住在墳墓間， 一天三次沐浴誦讀三吠陀， 不守護根門， 就像在夢中得到寶藏一樣。 編著頭髮穿著獸皮衣， 持守盜戒身上涂灰， 穿著粗布遮蔽身體， 拿著手杖拿著水瓶， 假裝成婆羅門的樣子， 以此來求取利養。』
English version: At that time, the World Honored One, knowing that Twenty Billion Ears had not been gone long, told the monks: 'Those who are liberated by a good heart should record it as such, just as Twenty Billion Ears recorded it with wisdom, neither exalting themselves nor belittling others, but speaking truthfully about the meaning; not like those who are arrogant, who do not understand the meaning, yet praise themselves for having attained extraordinary states, thus diminishing themselves.'
(255)
Thus have I heard:
At one time, the Venerable Mahākātyāyana was dwelling by the side of the Śmaśāna River in the Avanti country, in the Monkey Chamber Aranya cave. There was a Brahmin named Rohiṭa, who respectfully served him as if he were an Arhat.
At that time, the Venerable Mahākātyāyana, in the morning, having put on his robes and taken his bowl, entered the Monkey Chamber village, went from house to house for alms, and having returned from alms, put away his robes and bowl, washed his feet, and entered his chamber to sit in meditation.
At that time, Rohiṭa Brahmin had some young disciples who were gathering firewood. They came to the cave of the Venerable Mahākātyāyana and, laughing and joking, said: 'This shaven-headed Śramaṇa lives here, he is a dark person, not a superior person in the world, yet Rohiṭa Brahmin respects and serves him as if he were an Arhat.'
At that time, the Venerable Mahākātyāyana said to the young men: 'Young men! Young men! Do not make noise.'
The young men stopped speaking and dared not say anything more. He said this two or three times, but they still did not stop making noise.
Then the Venerable Mahākātyāyana went out of his chamber and said to the young men: 'Young men! Young men! Do not make noise. I will now teach you the Dharma, so listen.'
The young men said: 'Yes, we wish to hear the Dharma, we will listen and receive it.'
At that time, the Venerable Mahākātyāyana spoke these verses:
'In ancient times, Brahmins, practiced superior precepts, Attained the wisdom of past lives, Enjoyed the meditation of true meaning, Always dwelt in compassion, Closed the doors of the senses, Subdued the faults of speech, In ancient times, they practiced thus. Having abandoned the true practice, They retain only false appearances, Clinging to the indulgence of lineage, Following the six objects of the six senses, Self-mortifying in the graveyard, Thrice bathing and reciting the three Vedas, Not guarding the doors of the senses, Like finding treasure in a dream. Braiding their hair and wearing animal skins, Observing the precept against stealing and smearing themselves with ashes, Covering their bodies with coarse cloth, Holding a staff and a water pot, Pretending to be Brahmins, Seeking profit and gain.'
。 善攝護其身， 澄凈離塵垢， 不惱于眾生， 是道婆羅門。」
爾時，諸年少婆羅門瞋恚不喜，語尊者摩訶迦旃延：「謗我經典，毀壞所說，罵辱婆羅門。」執持薪束，還魯醯遮婆羅門所，語魯醯遮婆羅門言：「和上知不？彼摩訶迦旃延誹謗經典，毀呰言說，罵辱婆羅門。」
魯醯遮婆羅門語諸年少：「諸年少！莫作是語。所以者何？摩訶迦旃延宿重戒德，不應謗毀經典，毀呰言說，罵婆羅門。」
諸年少言：「和上不信我言，當自往看。」
時，魯醯遮婆羅門不信諸年少語，往詣摩訶迦旃延，共相問訊慰勞已，退坐一面。語摩訶迦旃延言：「我諸年少弟子來到此不？」
答言：「到此。」
「少多與共言語不？」
答云：「與共言語。」
魯醯遮婆羅門言：「汝與諸年少共語，今可為我盡說是。」
摩訶迦旃延即為廣說。時，魯醯遮婆羅門亦復瞋恚，心得不喜，語摩訶迦旃延：「我先不信諸年少語，今摩訶迦旃延真實誹謗經典，毀呰而說，罵辱婆羅門。」作此語已，小默然住。須臾，復語摩訶迦旃延：「仁者所說『門』。何等為『門』？」
摩訶迦旃延言：「善哉！善哉！婆羅門！所問如法，我今當爲汝說『門』。婆羅門！眼是門，以見色故。耳、鼻、舌、身、意是門，以識法故。」
婆羅門言：「奇哉！摩訶迦旃延！我問其門，即說其門，如摩訶迦旃延所說不守護門。云何不守護門？」
摩訶迦旃延言：「善哉！善哉！婆羅門！問不守護門，是如法問，今當爲汝說不守護門
現代漢語譯本 『善於保護自身，清凈無垢，不惱害眾生，這就是婆羅門之道。』 當時，那些年輕的婆羅門生氣不高興，對尊者摩訶迦旃延說：『你誹謗我們的經典，詆譭我們所說的，辱罵婆羅門。』他們拿著柴火，回到魯醯遮婆羅門那裡，對魯醯遮婆羅門說：『和尚您知道嗎？那個摩訶迦旃延誹謗經典，詆譭言論，辱罵婆羅門。』 魯醯遮婆羅門對那些年輕人說：『你們這些年輕人！不要這樣說。為什麼呢？摩訶迦旃延宿世持戒有德，不應該誹謗經典，詆譭言論，辱罵婆羅門。』 那些年輕人說：『和尚您不相信我們的話，應當自己去看。』 當時，魯醯遮婆羅門不相信那些年輕人的話，前往摩訶迦旃延那裡，互相問候慰問之後，退坐在一旁。他對摩訶迦旃延說：『我的那些年輕弟子來過這裡嗎？』 回答說：『來過這裡。』 『他們和你說了些什麼嗎？』 回答說：『和他們說了話。』 魯醯遮婆羅門說：『你和那些年輕人說了話，現在可以為我全部說出來。』 摩訶迦旃延就為他詳細地說了。當時，魯醯遮婆羅門也生氣了，心裡不高興，對摩訶迦旃延說：『我先前不相信那些年輕人的話，現在摩訶迦旃延你確實誹謗經典，詆譭言論，辱罵婆羅門。』說完這話，他稍微沉默了一會兒。過了一會兒，又對摩訶迦旃延說：『仁者所說的「門」，什麼是「門」？』 摩訶迦旃延說：『好啊！好啊！婆羅門！你問的問題如法，我現在就為你解說「門」。婆羅門！眼睛是門，因為能看見顏色。耳朵、鼻子、舌頭、身體、意識是門，因為能識別事物。』 婆羅門說：『奇妙啊！摩訶迦旃延！我問的是門，你立刻就說出了門，就像摩訶迦旃延所說的不守護門。什麼是不守護門呢？』 摩訶迦旃延說：『好啊！好啊！婆羅門！你問不守護門，這個問題問得如法，我現在就為你解說不守護門。』
English version 'To skillfully protect oneself, to be pure and free from defilement, and not to harm living beings, this is the way of a Brahmin.' At that time, the young Brahmins were angry and displeased, and said to the venerable Mahakatyayana, 'You slander our scriptures, disparage what we say, and insult Brahmins.' They took bundles of firewood and returned to Rohicya Brahmin, saying to Rohicya Brahmin, 'Master, do you know? That Mahakatyayana slanders the scriptures, disparages our words, and insults Brahmins.' Rohicya Brahmin said to the young men, 'Young men! Do not speak like this. Why? Mahakatyayana has accumulated great virtue through his past practice of precepts, he should not slander the scriptures, disparage our words, or insult Brahmins.' The young men said, 'Master, if you do not believe our words, you should go and see for yourself.' At that time, Rohicya Brahmin did not believe the words of the young men, and went to Mahakatyayana. After exchanging greetings and pleasantries, he sat down to one side. He said to Mahakatyayana, 'Have my young disciples come here?' He replied, 'They have come here.' 'Did they speak with you much?' He replied, 'I spoke with them.' Rohicya Brahmin said, 'You spoke with the young men, now you can tell me everything you said.' Mahakatyayana then explained it to him in detail. At that time, Rohicya Brahmin also became angry and displeased, and said to Mahakatyayana, 'I did not believe the words of the young men before, but now Mahakatyayana, you truly slander the scriptures, disparage our words, and insult Brahmins.' After saying this, he remained silent for a short while. After a moment, he said to Mahakatyayana again, 'What is the 「gate」 that you speak of? What is a 「gate」?' Mahakatyayana said, 'Excellent! Excellent! Brahmin! Your question is in accordance with the Dharma, and now I will explain the 「gate」 to you. Brahmin! The eye is a gate, because it sees forms. The ear, nose, tongue, body, and mind are gates, because they recognize phenomena.' The Brahmin said, 'Wonderful! Mahakatyayana! I asked about the gate, and you immediately spoke of the gate, like the unguarded gate that Mahakatyayana speaks of. What is an unguarded gate?' Mahakatyayana said, 'Excellent! Excellent! Brahmin! Your question about the unguarded gate is a question in accordance with the Dharma, and now I will explain the unguarded gate to you.'
。
「婆羅門！愚癡無聞凡夫眼見色已，于可念色而起緣著，不可念色而起瞋恚。不住身念處，故於心解脫、慧解脫無如實知。于彼起種種惡不善法，不得無餘滅盡，於心解脫、慧解脫妨礙，不得滿足；心解脫、慧解脫不滿故，身滿惡行，不得休息，心不寂靜，以不寂靜故，于其根門則不調伏、不守護、不修習。如眼色，耳聲、鼻香、舌味、身觸、意法，亦復如是。」
魯醯遮婆羅門言：「奇哉！奇哉！摩訶迦旃延，我問不守護門，即為我說不守護門。摩訶迦旃延！云何複名善守護門？」
摩訶迦旃延語婆羅門言：「善哉！善哉！汝能問我善守護門義。諦聽，善思，當爲汝說守護門義。
「多聞聖弟子眼見色已，于可念色不起緣著，不可念色不起瞋恚；常攝其心住身念處，無量心解脫、慧解脫如實知，于彼所起惡不善法寂滅無餘，於心解脫、慧解脫而得滿足；解脫滿足已，身觸惡行悉得休息，心得正念，是名初門善調伏守護修習。如眼及色，耳聲、鼻香、舌味、身觸、意法，亦復如是。」
魯醯遮婆羅門言：「奇哉！摩訶迦旃延！我問守護問義，即為我說守護門義。譬如士夫求毒藥草反得甘露，今我如是，瞋恚而來至此座坐，而摩訶迦旃延以大法雨，雨我身中，如雨甘露。摩訶迦旃延！家中多事，今請還家。」
摩訶迦旃延言：「婆羅門！宜知是時。」
時，魯醯遮婆羅門聞摩訶迦旃延所說，歡喜隨喜，從坐起去
現代漢語譯本 『婆羅門！愚癡無知的凡夫，眼睛看到顏色后，對於喜歡的顏色就產生貪戀，對於不喜歡的顏色就產生嗔恨。他們不專注于身體的念處，所以對於心的解脫和智慧的解脫沒有如實的瞭解。因此，他們會產生各種惡的不善的念頭，無法完全滅盡，從而妨礙了心的解脫和智慧的解脫，無法達到圓滿。由於心的解脫和智慧的解脫不圓滿，他們的身體就會充滿惡行，無法得到安息，內心也不得平靜。因為內心不平靜，他們對於自己的根門就不能調伏、守護和修習。就像眼睛和顏色一樣，耳朵和聲音、鼻子和氣味、舌頭和味道、身體和觸感、意識和法也是如此。』 魯醯遮婆羅門說：『真是奇妙啊！摩訶迦旃延，我問的是不守護根門，你卻為我說了不守護根門。摩訶迦旃延！那麼，什麼又叫做善於守護根門呢？』 摩訶迦旃延對婆羅門說：『好啊！好啊！你能問我善於守護根門的意義。仔細聽，好好思考，我將為你講述守護根門的意義。』 『多聞的聖弟子，眼睛看到顏色后，對於喜歡的顏色不會產生貪戀，對於不喜歡的顏色也不會產生嗔恨；他們常常收攝自己的心，專注于身體的念處，對於無量的心解脫和智慧的解脫有如實的瞭解，他們所產生的惡不善的念頭都會寂滅無餘，從而使心的解脫和智慧的解脫得到圓滿。解脫圓滿后，身體的惡行就會停止，內心得到正念，這就是最初的善於調伏、守護和修習根門。就像眼睛和顏色一樣，耳朵和聲音、鼻子和氣味、舌頭和味道、身體和觸感、意識和法也是如此。』 魯醯遮婆羅門說：『真是奇妙啊！摩訶迦旃延！我問的是守護根門的意義，你卻為我說了守護根門的意義。就像一個人尋求毒藥草卻得到了甘露一樣，我現在就是這樣，帶著嗔恨來到這裡，而摩訶迦旃延卻用大法雨，滋潤我的身心，如同甘露一般。摩訶迦旃延！家中還有很多事情，現在請允許我回家。』 摩訶迦旃延說：『婆羅門！你應當知道現在是時候了。』 當時，魯醯遮婆羅門聽了摩訶迦旃延所說的話，歡喜讚歎，從座位上起身離開了。
English version 'Brahmin! An ignorant, unlearned ordinary person, upon seeing a form with the eye, becomes attached to agreeable forms and develops aversion towards disagreeable forms. Not dwelling in mindfulness of the body, they do not truly know the liberation of the mind and the liberation of wisdom. Because of this, various evil and unwholesome thoughts arise, which cannot be completely extinguished, thus hindering the liberation of the mind and the liberation of wisdom, preventing them from being fulfilled. Because the liberation of the mind and the liberation of wisdom are not fulfilled, their body is filled with evil actions, unable to find rest, and their mind is not peaceful. Because of this lack of peace, they do not subdue, guard, or cultivate their sense doors. Just as with the eye and forms, so it is with the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and mental objects.' The Brahmin Rohicca said, 'Wonderful! Wonderful! Mahā Kātyāyana, I asked about not guarding the sense doors, and you explained not guarding the sense doors. Mahā Kātyāyana! What then is called well-guarding the sense doors?' Mahā Kātyāyana said to the Brahmin, 'Good! Good! You are able to ask me about the meaning of well-guarding the sense doors. Listen carefully, think well, and I will explain to you the meaning of guarding the sense doors.' 'A well-learned noble disciple, upon seeing a form with the eye, does not become attached to agreeable forms, nor does he develop aversion towards disagreeable forms; he constantly gathers his mind, dwells in mindfulness of the body, and truly knows the immeasurable liberation of the mind and the liberation of wisdom. The evil and unwholesome thoughts that arise are extinguished without remainder, thus fulfilling the liberation of the mind and the liberation of wisdom. Having fulfilled liberation, the evil actions of the body cease, and the mind attains right mindfulness. This is called the initial well-subduing, guarding, and cultivating of the sense doors. Just as with the eye and forms, so it is with the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and mental objects.' The Brahmin Rohicca said, 'Wonderful! Mahā Kātyāyana! I asked about the meaning of guarding the sense doors, and you explained the meaning of guarding the sense doors. It is as if a man seeking poisonous herbs found ambrosia instead. I am like that now, having come to this seat with aversion, and Mahā Kātyāyana has rained down the great Dharma upon me, like ambrosia. Mahā Kātyāyana! I have many affairs at home, so please allow me to return home now.' Mahā Kātyāyana said, 'Brahmin! You should know when it is the right time.' Then, the Brahmin Rohicca, having heard what Mahā Kātyāyana had said, rejoiced and was pleased, and rose from his seat and departed.
。
雜阿含經卷第九 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第十
宋天竺三藏求那跋陀羅譯
（二五六）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。爾時，尊者舍利弗、尊者摩訶拘絺羅在耆阇崛山。
時，尊者拘絺羅晡時從禪起，詣尊者舍利弗所，共相問訊，種種相娛悅已，卻坐一面。
時，尊者摩訶拘絺羅語舍利弗言：「欲有所問，寧有閑暇為我說不？」
舍利弗言：「隨仁所問，知者當說。」
摩訶拘絺羅問舍利弗言：「所謂無明。云何是無明？誰有此無明？」
舍利弗答言：「無明者謂不知，不知者是無明。」
「何所不知？」
「謂色無常，色無常如實不知，色磨滅法，色磨滅法如實不知，色生滅法，色生滅法如實不知。受、想、行、識，受、想、行、識無常如實不知，識磨滅法，識磨滅法如實不知，識生滅法，識生滅法如實不知。摩訶拘絺羅！於此五受陰如實不知、不見、無無間等、愚、闇、不明，是名無明，成就此者，名有無明。」
又問：「舍利弗！所謂明者，云何為明？誰有此明？」
舍利弗言：「摩訶拘絺羅！所謂明者是知，知者是名為明。」
又問：「何所知？」
「謂知色無常，知色無常如實知；色磨滅法，色磨滅法如實知；色生滅法，色生滅法如實知。受、想、行、識，受、想、行、識無常如實知，識磨滅法，識磨滅法如實知，識生滅法，識生滅法如實知
現代漢語譯本 《雜阿含經》卷第九 大正藏第 02 冊 No. 0099 《雜阿含經》
《雜阿含經》卷第十
宋天竺三藏求那跋陀羅譯
（二五六）
如是我聞：
一時，佛住在王舍城的迦蘭陀竹園。當時，尊者舍利弗和尊者摩訶拘絺羅在耆阇崛山。
那時，尊者拘絺羅在傍晚時分從禪定中起身，前往尊者舍利弗的住所，互相問候，愉快地交談了一會兒，然後坐在一旁。
當時，尊者摩訶拘絺羅對舍利弗說：『我想請教一些問題，您是否有空為我解答呢？』
舍利弗說：『請隨意發問，知道的我會如實回答。』
摩訶拘絺羅問舍利弗說：『所謂的無明，什麼是無明？誰有這種無明？』
舍利弗回答說：『無明就是不知，不知就是無明。』
『不知什麼呢？』
『就是不知色是無常的，對色無常的事實不瞭解；色是會磨滅的，對色會磨滅的事實不瞭解；色是生滅變化的，對色生滅變化的事實不瞭解。受、想、行、識，對受、想、行、識的無常不瞭解，對識會磨滅的事實不瞭解，對識生滅變化的事實不瞭解。摩訶拘絺羅！對於這五種受陰，如果不能如實知曉、不能如實看見、沒有無間斷的理解、愚昧、黑暗、不明瞭，這就叫做無明。成就這種無明的人，就叫做有無明。』
又問：『舍利弗！所謂的明，什麼是明？誰有這種明？』
舍利弗說：『摩訶拘絺羅！所謂的明就是知，知就是明。』
又問：『知什麼呢？』
『就是知色是無常的，如實知色是無常的；知色是會磨滅的，如實知色是會磨滅的；知色是生滅變化的，如實知色是生滅變化的。受、想、行、識，如實知受、想、行、識是無常的，如實知識是會磨滅的，如實知識是生滅變化的。
English version The Miscellaneous Āgama Sutra, Scroll 9 Taisho Tripitaka Volume 02, No. 0099, The Miscellaneous Āgama Sutra
The Miscellaneous Āgama Sutra, Scroll 10
Translated by Tripiṭaka Guṇabhadra of the Song Dynasty from India
(256)
Thus have I heard:
At one time, the Buddha was staying in the Kalandaka Bamboo Grove in Rājagṛha. At that time, Venerable Śāriputra and Venerable Mahākoṣṭhila were on Gṛdhrakūṭa Mountain.
Then, Venerable Koṣṭhila, in the late afternoon, arose from meditation and went to where Venerable Śāriputra was. They exchanged greetings and engaged in pleasant conversation, then sat down to one side.
At that time, Venerable Mahākoṣṭhila said to Śāriputra, 'I wish to ask you something. Do you have the time to explain it to me?'
Śāriputra said, 'Ask whatever you wish. I will speak if I know.'
Mahākoṣṭhila asked Śāriputra, 'What is meant by ignorance? What is ignorance? Who has this ignorance?'
Śāriputra replied, 'Ignorance means not knowing. Not knowing is ignorance.'
'What is it that is not known?'
'It is not knowing that form is impermanent, not truly knowing that form is impermanent; that form is subject to decay, not truly knowing that form is subject to decay; that form is subject to arising and ceasing, not truly knowing that form is subject to arising and ceasing. Feeling, perception, volition, and consciousness—not truly knowing that feeling, perception, volition, and consciousness are impermanent; not truly knowing that consciousness is subject to decay; not truly knowing that consciousness is subject to arising and ceasing. Mahākoṣṭhila! Regarding these five aggregates of clinging, not truly knowing, not truly seeing, without uninterrupted understanding, being foolish, dark, and unclear—this is called ignorance. One who has achieved this is said to have ignorance.'
He further asked, 'Śāriputra! What is meant by knowledge? What is knowledge? Who has this knowledge?'
Śāriputra said, 'Mahākoṣṭhila! What is meant by knowledge is knowing. Knowing is called knowledge.'
He further asked, 'What is it that is known?'
'It is knowing that form is impermanent, truly knowing that form is impermanent; knowing that form is subject to decay, truly knowing that form is subject to decay; knowing that form is subject to arising and ceasing, truly knowing that form is subject to arising and ceasing. Feeling, perception, volition, and consciousness—truly knowing that feeling, perception, volition, and consciousness are impermanent; truly knowing that consciousness is subject to decay; truly knowing that consciousness is subject to arising and ceasing.'
。拘絺羅！於此五受陰如實知、見、明、覺、慧、無間等，是名為明；成就此法者，是名有明。」
是二正士各聞所說，展轉隨喜，從坐而起，各還本處。
（二五七）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。時，尊者舍利弗、尊者摩訶拘絺羅在耆阇崛山。
時，摩訶拘絺羅晡時從禪起，詣尊者舍利弗所，共相問訊，種種相娛悅已，卻坐一面。
時，尊者摩訶拘絺羅語舍利弗言：「欲有所問，寧有少暇為我說不？」
舍利弗言：「仁者且問，知者當說。」
摩訶拘絺羅問舍利弗言：「所謂無明，復云何為無明？誰有此無明？」
舍利弗答言：「無明者謂不知，不知者是無明。」
「何所不知？」
「謂色不如實知，色集、色滅、色滅道跡不如實知。受、想、行、識不如實知，識集、識滅、識滅道跡不如實知。摩訶拘絺羅！於此五受陰不如實知、不知、不見、不無間等、愚、闇、不明，是名無明，成就此者，名有無明。」
又問舍利弗：「云何為明？誰有此明？」
舍利弗言：「所謂明者是知，知者是明。」
又問：「何所知？」
舍利弗言：「色如實知，色集、色滅、色滅道跡如實知。受、想、行、識如實知，識集、識滅、識滅道跡如實知。拘絺羅！於此五受陰如實知、見、明、覺、慧、無間等，是名為明，成就此法者，是名有明。」
是二正士各聞所說，展轉隨喜，從坐而起，各還本處
『拘絺羅！對於這五種受陰，如實地知曉、看見、明白、覺悟、有智慧、沒有間隔等等，這稱為明。成就這種法的人，稱為有明。』 這兩位賢者各自聽聞所說，輾轉隨喜，從座位上起身，各自回到自己的住所。 （二五七） 我是這樣聽說的： 一時，佛住在王舍城的迦蘭陀竹園。當時，尊者舍利弗、尊者摩訶拘絺羅在耆阇崛山。 當時，摩訶拘絺羅在傍晚時分從禪定中起身，前往尊者舍利弗的住所，互相問候，種種愉悅之後，退坐在一旁。 當時，尊者摩訶拘絺羅對舍利弗說：『我有些問題想請教，您是否有空為我解答呢？』 舍利弗說：『仁者請問，知道的我會說。』 摩訶拘絺羅問舍利弗：『所謂的無明，到底什麼是無明？誰有這種無明？』 舍利弗回答說：『無明就是不知，不知就是無明。』 『不知什麼呢？』 『就是對色不如實地知曉，對色的生起、色的滅去、色滅的道路不如實地知曉。對受、想、行、識不如實地知曉，對識的生起、識的滅去、識滅的道路不如實地知曉。摩訶拘絺羅！對於這五種受陰，不如實地知曉、不知、不見、不無間隔等等、愚昧、黑暗、不明，這稱為無明，成就這種狀態的人，稱為有無明。』 又問舍利弗：『什麼是明？誰有這種明？』 舍利弗說：『所謂的明就是知，知就是明。』 又問：『知什麼呢？』 舍利弗說：『如實地知曉色，如實地知曉色的生起、色的滅去、色滅的道路。如實地知曉受、想、行、識，如實地知曉識的生起、識的滅去、識滅的道路。拘絺羅！對於這五種受陰，如實地知曉、看見、明白、覺悟、有智慧、沒有間隔等等，這稱為明，成就這種法的人，稱為有明。』 這兩位賢者各自聽聞所說，輾轉隨喜，從座位上起身，各自回到自己的住所。
'Kucchila! To truly know, see, understand, realize, have wisdom, and be without interruption regarding these five aggregates of clinging, this is called clarity. One who achieves this dharma is called having clarity.' These two noble men, having each heard what was said, rejoiced in turn, rose from their seats, and each returned to their own place. (257) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagaha. At that time, the venerable Sariputta and the venerable Maha Kucchila were on Gijjhakuta Mountain. Then, Maha Kucchila, in the late afternoon, arose from meditation and went to the venerable Sariputta, exchanged greetings, and after various pleasantries, sat down to one side. Then, the venerable Maha Kucchila said to Sariputta, 'I have some questions to ask, would you have a little time to explain them to me?' Sariputta said, 'Ask, venerable one, and I will explain what I know.' Maha Kucchila asked Sariputta, 'What is ignorance, and who has this ignorance?' Sariputta replied, 'Ignorance is not knowing, not knowing is ignorance.' 'What is not known?' 'It is not truly knowing form, not truly knowing the arising of form, the cessation of form, and the path leading to the cessation of form. It is not truly knowing feeling, perception, mental formations, and consciousness, not truly knowing the arising of consciousness, the cessation of consciousness, and the path leading to the cessation of consciousness. Maha Kucchila! Not truly knowing, not knowing, not seeing, not being without interruption, being foolish, dark, and unclear regarding these five aggregates of clinging, this is called ignorance, and one who achieves this state is called having ignorance.' Then he asked Sariputta, 'What is clarity, and who has this clarity?' Sariputta said, 'Clarity is knowing, knowing is clarity.' He asked again, 'What is known?' Sariputta said, 'Truly knowing form, truly knowing the arising of form, the cessation of form, and the path leading to the cessation of form. Truly knowing feeling, perception, mental formations, and consciousness, truly knowing the arising of consciousness, the cessation of consciousness, and the path leading to the cessation of consciousness. Kucchila! To truly know, see, understand, realize, have wisdom, and be without interruption regarding these five aggregates of clinging, this is called clarity, and one who achieves this dharma is called having clarity.' These two noble men, having each heard what was said, rejoiced in turn, rose from their seats, and each returned to their own place.
。
（二五八）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。爾時，尊者舍利弗、尊者摩訶拘絺羅在耆阇崛山。
時，摩訶拘絺羅晡時從禪起，詣舍利弗所，共相問訊，相娛悅已，卻坐一面。
時，摩訶拘絺羅語舍利弗：「欲有所問，仁者寧有閑暇見答以不？」
舍利弗言：「仁者且問，知者當答。」
時，摩訶拘絺羅語舍利弗言：「所謂無明，無明者為何謂耶？誰有此無明？」
舍利弗言：「不知，是無明。」
「不知何等？」
「謂色不如實知，色集、色滅、色味、色患、色離不如實知。受、想、行、識，識集、識滅、識味、識患、識離不如實知。摩訶拘絺羅！於此五受陰不如實知、不如實見、不無間等、若闇、若愚，是名無明，成就此法者，名有無明。」又問：「明者。云何為明？誰有此明？」
舍利弗言：「知者是明。」
「為何所知？」
舍利弗言：「色如實知，色集、色滅、色味、色患、色離如實知。如是受、想、行、識如實知，識集、識滅、識味、識患、識離如實知。摩訶拘絺羅！於此五受陰如實知、如實見、明、覺、慧、無間等，是名為明，成就此者，名為有明。」
時，二正士各聞所說，歡喜而去。
（二五九）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。爾時，尊者舍利弗共摩訶拘絺羅在耆阇崛山。
摩訶拘絺羅晡時從禪起，詣舍利弗所，共相問訊，相娛悅已，卻坐一面
現代漢語譯本 （二五八） 我是這樣聽說的： 一時，佛住在王舍城的迦蘭陀竹園。當時，尊者舍利弗和尊者摩訶拘絺羅在耆阇崛山。 那時，摩訶拘絺羅在傍晚時分從禪定中起身，前往舍利弗的住所，互相問候，愉快交談后，在一旁坐下。 這時，摩訶拘絺羅對舍利弗說：『我想請教一些問題，仁者您是否有空閑時間解答呢？』 舍利弗說：『仁者請問，知道的我會回答。』 這時，摩訶拘絺羅對舍利弗說：『所謂的無明，無明是什麼意思呢？誰有這種無明呢？』 舍利弗說：『不知，就是無明。』 『不知什麼呢？』 『就是對色不如實地知曉，對色的生起、色的滅去、色的滋味、色的過患、色的離去不如實地知曉。對受、想、行、識，以及識的生起、識的滅去、識的滋味、識的過患、識的離去不如實地知曉。摩訶拘絺羅！對於這五種受陰不如實地知曉、不如實地看見、不通達、處於黑暗和愚昧之中，這叫做無明，成就這種法的人，就叫做有無明。』又問：『明是什麼？什麼是明？誰有這種明呢？』 舍利弗說：『知曉，就是明。』 『知曉什麼呢？』 舍利弗說：『如實地知曉色，如實地知曉色的生起、色的滅去、色的滋味、色的過患、色的離去。如實地知曉受、想、行、識，如實地知曉識的生起、識的滅去、識的滋味、識的過患、識的離去。摩訶拘絺羅！對於這五種受陰如實地知曉、如實地看見、明瞭、覺悟、智慧、通達，這叫做明，成就這種法的人，就叫做有明。』 當時，兩位正士各自聽聞所說，歡喜地離開了。 （二五九） 我是這樣聽說的： 一時，佛住在王舍城的迦蘭陀竹園。當時，尊者舍利弗和摩訶拘絺羅在耆阇崛山。 摩訶拘絺羅在傍晚時分從禪定中起身，前往舍利弗的住所，互相問候，愉快交談后，在一旁坐下。
English version (258) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha. At that time, the venerable Sariputra and the venerable Maha Kotthita were on Mount Gijjhakuta. Then, Maha Kotthita, in the late afternoon, arose from meditation and went to Sariputra's dwelling. They exchanged greetings and pleasantries, and then sat down to one side. Then, Maha Kotthita said to Sariputra, 'I wish to ask you something. Do you have the time to answer?' Sariputra said, 'Ask, venerable one, and I will answer if I know.' Then, Maha Kotthita said to Sariputra, 'What is meant by ignorance? What is ignorance? Who has this ignorance?' Sariputra said, 'Not knowing is ignorance.' 'Not knowing what?' 'Not truly knowing form, not truly knowing the arising of form, the cessation of form, the gratification of form, the danger of form, the escape from form. Not truly knowing feeling, perception, mental formations, and consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, the escape from consciousness. Maha Kotthita! Not truly knowing, not truly seeing, not penetrating, being in darkness and ignorance regarding these five aggregates of clinging, this is called ignorance. One who has attained this state is said to have ignorance.' He further asked, 'What is knowledge? What is knowledge? Who has this knowledge?' Sariputra said, 'Knowing is knowledge.' 'Knowing what?' Sariputra said, 'Truly knowing form, truly knowing the arising of form, the cessation of form, the gratification of form, the danger of form, the escape from form. Truly knowing feeling, perception, mental formations, and consciousness, truly knowing the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, the escape from consciousness. Maha Kotthita! Truly knowing, truly seeing, being clear, awakened, wise, and penetrating regarding these five aggregates of clinging, this is called knowledge. One who has attained this state is said to have knowledge.' Then, the two noble ones, having heard what was said, rejoiced and departed. (259) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha. At that time, the venerable Sariputra and Maha Kotthita were on Mount Gijjhakuta. Maha Kotthita, in the late afternoon, arose from meditation and went to Sariputra's dwelling. They exchanged greetings and pleasantries, and then sat down to one side.
。
時，摩訶拘絺羅語舍利弗：「欲有所問，仁者寧有閑暇見答以不？」
舍利弗言：「仁者且問，知者當答。」
時，摩訶拘絺羅問舍利弗言：「若比丘未得無間等法，欲求無間等法，云何方便求？思惟何等法？」
舍利弗言：「若比丘未得無間等法，欲求無間等法，精勤思惟：『五受陰為病、為癰、為刺、為殺、無常、苦、空、非我。』所以者何？是所應處故。若比丘於此五受陰精勤思惟，得須陀洹果證。」
又問：「舍利弗！得須陀洹果證已，欲得斯陀含果證者，當思惟何等法？」
舍利弗言：「拘絺羅！已得須陀洹果證已，欲得斯陀含果證者，亦當精勤思惟：『此五受陰法為病、為癰、為刺、為殺、無常、苦、空、非我。』所以者何？是所應處故。若比丘於此五受陰精勤思惟，得斯陀含果證。」
摩訶拘絺羅又問舍利弗言：「得斯陀含果證已，欲得阿那含果證者，當思惟何等法？」
舍利弗言：「拘絺羅！得斯陀含果證已，欲得阿那含果證者，當復精勤思惟：『此五受陰法為病、為癰、為刺、為殺、無常、苦、空、非我。』所以者何？是所應處故。若比丘於此五受陰精勤思惟，得阿那含果證。」
摩訶拘絺羅又問舍利弗言：「得阿那含果證已，欲得阿羅漢果證者，當思惟何等法？」
舍利弗言：「拘絺羅！得阿那含果證已，欲得阿羅漢果證者，當復精勤思惟：『此五受陰法為病、為癰、為刺、為殺、無常、苦、空、非我。』所以者何？是所應處故。若比丘於此五受陰法精勤思惟，得阿羅漢果證
現代漢語譯本 當時，摩訶拘絺羅對舍利弗說：『我想問你一些問題，你是否有空閑時間回答呢？』 舍利弗說：『請問吧，知道的我會回答。』 當時，摩訶拘絺羅問舍利弗：『如果比丘沒有證得無間等法，想要證得無間等法，應該如何方便修行？應該思惟哪些法？』 舍利弗說：『如果比丘沒有證得無間等法，想要證得無間等法，應該精勤思惟：『五受陰是病、是癰、是刺、是殺、是無常、是苦、是空、是非我。』為什麼呢？因為這是應該這樣做的。如果比丘對這五受陰勤加思惟，就能證得須陀洹果。』 又問：『舍利弗！已經證得須陀洹果，想要證得斯陀含果，應該思惟哪些法？』 舍利弗說：『拘絺羅！已經證得須陀洹果，想要證得斯陀含果，也應該精勤思惟：『這五受陰是病、是癰、是刺、是殺、是無常、是苦、是空、是非我。』為什麼呢？因為這是應該這樣做的。如果比丘對這五受陰勤加思惟，就能證得斯陀含果。』 摩訶拘絺羅又問舍利弗：『已經證得斯陀含果，想要證得阿那含果，應該思惟哪些法？』 舍利弗說：『拘絺羅！已經證得斯陀含果，想要證得阿那含果，應該再次精勤思惟：『這五受陰是病、是癰、是刺、是殺、是無常、是苦、是空、是非我。』為什麼呢？因為這是應該這樣做的。如果比丘對這五受陰勤加思惟，就能證得阿那含果。』 摩訶拘絺羅又問舍利弗：『已經證得阿那含果，想要證得阿羅漢果，應該思惟哪些法？』 舍利弗說：『拘絺羅！已經證得阿那含果，想要證得阿羅漢果，應該再次精勤思惟：『這五受陰是病、是癰、是刺、是殺、是無常、是苦、是空、是非我。』為什麼呢？因為這是應該這樣做的。如果比丘對這五受陰法精勤思惟，就能證得阿羅漢果。』
English version At that time, Mahākauṣṭhila said to Śāriputra, 'I wish to ask you something. Do you have the leisure to answer?' Śāriputra said, 'Please ask, I will answer what I know.' Then, Mahākauṣṭhila asked Śāriputra, 'If a bhikkhu has not attained the uniterrupted dharma, and wishes to attain the uninterrupted dharma, what is the convenient way to practice? What dharma should one contemplate?' Śāriputra said, 'If a bhikkhu has not attained the uninterrupted dharma, and wishes to attain the uninterrupted dharma, he should diligently contemplate: 『The five aggregates of clinging are a disease, a boil, a thorn, a killing, impermanent, suffering, empty, and not-self.』 Why is that? Because that is the proper way. If a bhikkhu diligently contemplates these five aggregates, he will attain the fruit of Srotāpanna.' He further asked, 'Śāriputra! Having attained the fruit of Srotāpanna, if one wishes to attain the fruit of Sakadāgāmin, what dharma should one contemplate?' Śāriputra said, 'Kauṣṭhila! Having attained the fruit of Srotāpanna, if one wishes to attain the fruit of Sakadāgāmin, one should also diligently contemplate: 『These five aggregates of clinging are a disease, a boil, a thorn, a killing, impermanent, suffering, empty, and not-self.』 Why is that? Because that is the proper way. If a bhikkhu diligently contemplates these five aggregates, he will attain the fruit of Sakadāgāmin.' Mahākauṣṭhila further asked Śāriputra, 'Having attained the fruit of Sakadāgāmin, if one wishes to attain the fruit of Anāgāmin, what dharma should one contemplate?' Śāriputra said, 'Kauṣṭhila! Having attained the fruit of Sakadāgāmin, if one wishes to attain the fruit of Anāgāmin, one should again diligently contemplate: 『These five aggregates of clinging are a disease, a boil, a thorn, a killing, impermanent, suffering, empty, and not-self.』 Why is that? Because that is the proper way. If a bhikkhu diligently contemplates these five aggregates, he will attain the fruit of Anāgāmin.' Mahākauṣṭhila further asked Śāriputra, 'Having attained the fruit of Anāgāmin, if one wishes to attain the fruit of Arhat, what dharma should one contemplate?' Śāriputra said, 'Kauṣṭhila! Having attained the fruit of Anāgāmin, if one wishes to attain the fruit of Arhat, one should again diligently contemplate: 『These five aggregates of clinging are a disease, a boil, a thorn, a killing, impermanent, suffering, empty, and not-self.』 Why is that? Because that is the proper way. If a bhikkhu diligently contemplates these five aggregates, he will attain the fruit of Arhat.'
。」
摩訶拘絺羅又問舍利弗：「得阿羅漢果證已，復思惟何等法？」
舍利弗言：「摩訶拘絺羅！阿羅漢亦復思惟：『此五受陰法為病、為癰、為刺、為殺、無常、苦、空、非我。』所以者何？為得未得故，證未證故，見法樂住故。」
時，二正士各聞所說，歡喜而去。
（二六〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，尊者舍利弗詣尊者阿難所，共相問訊已，卻坐一面。
時，尊者舍利弗問尊者阿難言：「欲有所問，仁者寧有閑暇見答以不？」
阿難言：「仁者且問，知者當答。」
舍利弗言：「阿難！所謂滅者。云何為滅？誰有此滅？」
阿難言：「舍利弗！五受陰是本行所作、本所思愿，是無常、滅法，彼法滅故，是名為滅。云何為五？所謂色受陰是本行所作、本所思愿，是無常、滅法，彼法滅故，是名為滅。如是受、想、行、識，是本行所作、本所思愿，是無常、滅法，彼法滅故，是名為滅。」
舍利弗言：「如是，如是。阿難！如汝所說，此五受陰是本行所作、本所思愿，是無常、滅法，彼法滅故，是名為滅。云何為五？所謂色受陰是本行所作、本所思愿，是無常、滅法，彼法滅故，是名為滅。如是受、想、行、識，是本行所作、本所思愿，是無常、滅法，彼法滅故，是名為滅。阿難！此五受陰，若非本行所作、本所思愿者。云何可滅？阿難！以五受陰是本行所作、本所思愿，是無常、滅法，彼法滅故，是名為滅。」
時，二正士各聞所說，歡喜而去
現代漢語譯本 摩訶拘絺羅又問舍利弗：『證得阿羅漢果后，還會思惟什麼法？』 舍利弗說：『摩訶拘絺羅！阿羅漢也會思惟：這五種受陰法是病、是癰、是刺、是殺、是無常、是苦、是空、是非我。』為什麼呢？因為要達到未達到的境界，證得未證得的果位，爲了安住于見法的喜樂之中。 當時，兩位正士聽聞所說，都歡喜地離開了。 （二六〇） 我聽聞是這樣的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，尊者舍利弗前往尊者阿難處，互相問候后，在一旁坐下。 這時，尊者舍利弗問尊者阿難說：『我想請教一些問題，您是否有空回答呢？』 阿難說：『您請問吧，知道的我會回答。』 舍利弗說：『阿難！所謂的滅，什麼是滅？誰有這種滅？』 阿難說：『舍利弗！五種受陰是過去行為所造作、過去所思所愿的，是無常、會滅的法，這些法滅了，就叫做滅。哪五種呢？所謂色受陰是過去行為所造作、過去所思所愿的，是無常、會滅的法，這些法滅了，就叫做滅。同樣，受、想、行、識，是過去行為所造作、過去所思所愿的，是無常、會滅的法，這些法滅了，就叫做滅。』 舍利弗說：『是這樣，是這樣。阿難！正如你所說，這五種受陰是過去行為所造作、過去所思所愿的，是無常、會滅的法，這些法滅了，就叫做滅。哪五種呢？所謂色受陰是過去行為所造作、過去所思所愿的，是無常、會滅的法，這些法滅了，就叫做滅。同樣，受、想、行、識，是過去行為所造作、過去所思所愿的，是無常、會滅的法，這些法滅了，就叫做滅。阿難！如果這五種受陰不是過去行為所造作、過去所思所愿的，怎麼可能滅呢？阿難！正因為這五種受陰是過去行為所造作、過去所思所愿的，是無常、會滅的法，這些法滅了，才叫做滅。』 當時，兩位正士聽聞所說，都歡喜地離開了。
English version Mahākoṣṭhila then asked Śāriputra, 'Having attained the fruit of Arhatship, what Dharma does one contemplate further?' Śāriputra said, 'Mahākoṣṭhila! An Arhat also contemplates: 「These five aggregates of clinging are a disease, a boil, a thorn, a killing, impermanent, suffering, empty, and not-self.」 Why is that? It is to attain what has not been attained, to realize what has not been realized, and to abide in the joy of seeing the Dharma.' Then, the two noble ones, having heard what was said, rejoiced and departed. (260) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī. Then, Venerable Śāriputra went to Venerable Ānanda, and after exchanging greetings, sat down to one side. At that time, Venerable Śāriputra asked Venerable Ānanda, 'I wish to ask something; do you have the leisure to answer?' Ānanda said, 'Ask, venerable one; I will answer what I know.' Śāriputra said, 'Ānanda! What is called cessation? What is cessation? Who has this cessation?' Ānanda said, 'Śāriputra! The five aggregates of clinging are made by past actions, past thoughts, and past wishes; they are impermanent and subject to cessation. When those things cease, that is called cessation. What are the five? The aggregate of form is made by past actions, past thoughts, and past wishes; it is impermanent and subject to cessation. When that ceases, that is called cessation. Likewise, feeling, perception, mental formations, and consciousness are made by past actions, past thoughts, and past wishes; they are impermanent and subject to cessation. When those things cease, that is called cessation.' Śāriputra said, 'So it is, so it is. Ānanda! As you have said, these five aggregates of clinging are made by past actions, past thoughts, and past wishes; they are impermanent and subject to cessation. When those things cease, that is called cessation. What are the five? The aggregate of form is made by past actions, past thoughts, and past wishes; it is impermanent and subject to cessation. When that ceases, that is called cessation. Likewise, feeling, perception, mental formations, and consciousness are made by past actions, past thoughts, and past wishes; they are impermanent and subject to cessation. When those things cease, that is called cessation. Ānanda! If these five aggregates of clinging were not made by past actions, past thoughts, and past wishes, how could they cease? Ānanda! Because these five aggregates of clinging are made by past actions, past thoughts, and past wishes, they are impermanent and subject to cessation. When those things cease, that is called cessation.' Then, the two noble ones, having heard what was said, rejoiced and departed.
。
（二六一）
如是我聞：
一時，尊者阿難住拘睒彌國瞿師羅園。
時，尊者阿難告諸比丘：「尊者富留那彌多羅尼子年少初出家時，常說深法，作如是言：『阿難！生法計是我，非不生。阿難！云何于生法計是我，非不生？色生，生是我，非不生。受、想、行、識生，生是我，非不生。譬如士夫手執明鏡及凈水鏡，自見面生，生故見，非不生。是故，阿難！色生，生故計是我，非不生。如是受、想、行、識生，生故計是我，非不生。云何？阿難！色是常耶？為無常耶？』答曰：『無常。』
「又問：『無常者，是苦耶？』答曰：『是苦。』又問：『若無常、苦者，是變易法，聖弟子于中復計我、異我、相在不？』答曰：『不也。』『如是受、想、行、識為是常耶？為無常耶？』答曰：『無常。』『若無常，是苦耶？』答曰：『是苦。』又問：『若無常、苦者，是變易法，多聞聖弟子于中寧復計我、異我、相在不？』答曰：『不也。』
「『阿難！是故，色若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、不異我、不相在。如是受、想、行、識，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、不異我、不相在如實知，如實觀察。如是觀者，聖弟子於色生厭、離欲、解脫：「我生已盡，梵行已立，所作已作，自知不受後有。」如是受、想、行、識，生厭、離欲、解脫：「我生已盡，梵行已立，所作已作，自知不受後有
現代漢語譯本 （二六一） 我是這樣聽說的： 一時，尊者阿難住在拘睒彌國的瞿師羅園。 當時，尊者阿難告訴眾比丘：『尊者富留那彌多羅尼子年少初出家時，常說深奧的佛法，這樣說道：「阿難！生法被認為是『我』，而不是『非我』。阿難！為什麼說生法被認為是『我』，而不是『非我』呢？色產生，產生就是『我』，而不是『非我』。受、想、行、識產生，產生就是『我』，而不是『非我』。譬如一個男子手持明鏡或清凈的水鏡，自己看到面容的產生，因為產生所以能看到，而不是不產生。因此，阿難！色產生，因為產生所以被認為是『我』，而不是『非我』。同樣，受、想、行、識產生，因為產生所以被認為是『我』，而不是『非我』。怎麼樣？阿難！色是常住的嗎？還是無常的呢？」回答說：「是無常的。」』 『又問：「無常的東西，是苦嗎？」回答說：「是苦。」又問：「如果無常、是苦，是變易之法，聖弟子還會認為其中有『我』、『異我』、『相在』嗎？」回答說：「不會。」「同樣，受、想、行、識是常住的嗎？還是無常的呢？」回答說：「是無常的。」「如果無常，是苦嗎？」回答說：「是苦。」又問：「如果無常、是苦，是變易之法，多聞的聖弟子還會認為其中有『我』、『異我』、『相在』嗎？」回答說：「不會。」』 『阿難！因此，色無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是美好、醜陋，無論是遙遠、臨近，這一切都不是『我』，不異於『我』，不相依存在。同樣，受、想、行、識，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是美好、醜陋，無論是遙遠、臨近，這一切都不是『我』，不異於『我』，不相依存在，應當如實地知曉，如實地觀察。這樣觀察的人，聖弟子對於色會產生厭惡、離欲、解脫：「我的生命已經終結，清凈的修行已經建立，該做的已經完成，自己知道不再有後世的生命。」同樣，對於受、想、行、識，會產生厭惡、離欲、解脫：「我的生命已經終結，清凈的修行已經建立，該做的已經完成，自己知道不再有後世的生命。」』
English version (Two hundred and sixty-one) Thus have I heard: At one time, the Venerable Ananda was dwelling in the Ghosita Garden in Kosambi. Then, the Venerable Ananda addressed the bhikkhus, saying: 'Venerable Purna Maitrayaniputra, when he was young and newly ordained, often spoke of profound Dharma, saying: 「Ananda! The arising of phenomena is considered 『I』, not 『not-I』. Ananda! How is it that the arising of phenomena is considered 『I』, not 『not-I』? Form arises, arising is 『I』, not 『not-I』. Feeling, perception, mental formations, and consciousness arise, arising is 『I』, not 『not-I』. Just as a man holding a clear mirror or a clean water mirror sees the arising of his own face, because it arises, he sees it, not because it does not arise. Therefore, Ananda! Form arises, because it arises, it is considered 『I』, not 『not-I』. Likewise, feeling, perception, mental formations, and consciousness arise, because they arise, they are considered 『I』, not 『not-I』. What do you think, Ananda? Is form permanent or impermanent?」 He replied: 「Impermanent.」』 'He further asked: 「That which is impermanent, is it suffering?」 He replied: 「It is suffering.」 He further asked: 「If it is impermanent and suffering, and subject to change, would a noble disciple still consider it 『I』, 『different from I』, or 『existing within I』?」 He replied: 「No.」 「Likewise, are feeling, perception, mental formations, and consciousness permanent or impermanent?」 He replied: 「Impermanent.」 「If it is impermanent, is it suffering?」 He replied: 「It is suffering.」 He further asked: 「If it is impermanent and suffering, and subject to change, would a well-learned noble disciple still consider it 『I』, 『different from I』, or 『existing within I』?」 He replied: 「No.」』 'Ananda! Therefore, form, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of it is not 『I』, not different from 『I』, and not existing within 『I』. Likewise, feeling, perception, mental formations, and consciousness, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or ugly, whether far or near, all of it is not 『I』, not different from 『I』, and not existing within 『I』. One should know this as it truly is, and observe it as it truly is. One who observes in this way, a noble disciple develops aversion, dispassion, and liberation from form: 「Birth is exhausted, the holy life is lived, what had to be done is done, I know that there will be no further existence.」 Likewise, from feeling, perception, mental formations, and consciousness, one develops aversion, dispassion, and liberation: 「Birth is exhausted, the holy life is lived, what had to be done is done, I know that there will be no further existence.」』
。」』
「諸比丘當知，彼尊者於我有大饒益，我從彼尊者所聞法已，遠塵離垢，得法眼凈。我從是來，常以此法為四眾說，非餘外道沙門、婆羅門出家者說。」
（二六二）
如是我聞：
一時，有眾多上座比丘住波羅㮈國仙人住處鹿野苑中，佛般泥洹未久。
時，長老闡陀晨朝著衣持缽，入波羅㮈城乞食。食已，還攝衣缽，洗足已，持戶鉤，從林至林，從房至房，從經行處至經行處，處處請諸比丘言：「當教授我，為我說法，令我知法、見法，我當如法知、如法觀。」
時，諸比丘語闡陀言：「色無常，受、想、行、識無常，一切行無常，一切法無我，涅槃寂滅。」
闡陀語諸比丘言：「我已知色無常，受、想、行、識無常，一切行無常，一切法無我，涅槃寂滅。」
闡陀復言：「然我不喜聞：『一切諸行空寂、不可得、愛盡、離欲、涅槃。』此中雲何有我而言：『如是知、如是見，是名見法。』？」第二、第三亦如是說。
闡陀復言：「是中誰復有力堪能為我說法，令我知法、見法？」復作是念：「尊者阿難今在拘睒彌國瞿師羅園，曾供養親覲世尊，佛所讚歎，諸梵行者皆悉識知。彼必堪能為我說法，令我知法、見法。」
時，闡陀過此夜已，晨朝著衣持缽，入波羅㮈城乞食。食已，還攝舉臥具，攝臥具已，持衣缽詣拘睒彌國，漸漸遊行到拘睒彌國，攝舉衣缽，洗足已，詣尊者阿難所，共相問訊已，卻坐一面。
時，闡陀語尊者阿難言：「一時，諸上座比丘住波羅㮈國仙人住處鹿野苑中
現代漢語譯本 『諸位比丘應當知道，那位尊者對我有著極大的恩惠，我從那位尊者那裡聽聞佛法后，遠離了塵垢，獲得了法眼清凈。我從那時起，常常用這個佛法為四眾弟子宣講，而不是為其他外道沙門、婆羅門出家的人宣講。』
（二六二）
我是這樣聽說的：
一時，有許多上座比丘住在波羅奈國仙人居住的鹿野苑中，那時佛陀涅槃不久。
當時，長老闡陀早晨穿好衣服，拿著缽，進入波羅奈城乞食。吃完飯後，收好衣缽，洗完腳，拿著門閂，從樹林到樹林，從房屋到房屋，從經行的地方到經行的地方，到處請教各位比丘說：『請教導我，為我說法，讓我瞭解佛法、見到佛法，我將如法地瞭解、如法地觀察。』
當時，各位比丘對闡陀說：『色是無常的，受、想、行、識也是無常的，一切行為都是無常的，一切法都是無我的，涅槃是寂滅的。』
闡陀對各位比丘說：『我已經知道色是無常的，受、想、行、識是無常的，一切行為是無常的，一切法是無我的，涅槃是寂滅的。』
闡陀又說：『然而我不喜歡聽：『一切諸行都是空寂的、不可得的、愛慾滅盡的、離欲的、涅槃的。』這裡面怎麼會有我而言：『像這樣瞭解、像這樣見到，就叫做見到佛法』呢？』第二次、第三次也這樣說。
闡陀又說：『這裡面誰又有能力能夠為我說法，讓我瞭解佛法、見到佛法呢？』他又想：『尊者阿難現在在拘睒彌國的瞿師羅園，曾經供養親近過世尊，被佛陀所讚歎，所有修行梵行的人都認識他。他一定能夠為我說法，讓我瞭解佛法、見到佛法。』
當時，闡陀過完這一夜后，早晨穿好衣服，拿著缽，進入波羅奈城乞食。吃完飯後，收好臥具，收好臥具后，拿著衣缽前往拘睒彌國，漸漸地到達拘睒彌國，收好衣缽，洗完腳后，前往尊者阿難那裡，互相問候后，坐在一旁。
當時，闡陀對尊者阿難說：『一時，各位上座比丘住在波羅奈國仙人居住的鹿野苑中
English version 'Monks, you should know that that venerable one was of great benefit to me. Having heard the Dharma from that venerable one, I was far from defilement and obtained the purity of the Dharma eye. From then on, I have always used this Dharma to preach to the four assemblies, and not to other non-Buddhist ascetics, Brahmins, or renunciates.'
(262)
Thus have I heard:
At one time, many elder monks were dwelling in the Deer Park at the Isipatana hermitage in Varanasi, not long after the Buddha's Parinirvana.
Then, the elder Chanda, in the morning, having dressed and taken his bowl, entered the city of Varanasi for alms. Having eaten, he put away his robes and bowl, washed his feet, and taking a door latch, went from grove to grove, from dwelling to dwelling, from place of walking to place of walking, everywhere asking the monks, 'Please instruct me, teach me the Dharma, so that I may know the Dharma, see the Dharma, and I will know and observe the Dharma accordingly.'
Then, the monks said to Chanda, 'Form is impermanent, feeling, perception, mental formations, and consciousness are impermanent, all conditioned things are impermanent, all phenomena are without self, Nirvana is peace.'
Chanda said to the monks, 'I already know that form is impermanent, feeling, perception, mental formations, and consciousness are impermanent, all conditioned things are impermanent, all phenomena are without self, and Nirvana is peace.'
Chanda further said, 'Yet I do not like to hear: 'All conditioned things are empty, unattainable, the end of craving, dispassion, Nirvana.' How can there be a 'me' in this, saying: 'Knowing and seeing thus, this is called seeing the Dharma'?' He said this a second and third time.
Chanda further said, 'Who here has the power to teach me the Dharma, so that I may know the Dharma and see the Dharma?' He then thought, 'The venerable Ananda is now in the Ghosita Park in Kausambi, having served and been close to the World Honored One, praised by the Buddha, and known by all those who practice the holy life. He will surely be able to teach me the Dharma, so that I may know the Dharma and see the Dharma.'
Then, Chanda, having passed the night, in the morning, having dressed and taken his bowl, entered the city of Varanasi for alms. Having eaten, he put away his bedding, and having put away his bedding, he took his robes and bowl and went to Kausambi. Gradually he arrived at Kausambi, put away his robes and bowl, washed his feet, and went to the venerable Ananda. Having exchanged greetings, he sat down to one side.
Then, Chanda said to the venerable Ananda, 'At one time, many elder monks were dwelling in the Deer Park at the Isipatana hermitage in Varanasi
。時，我晨朝著衣持缽入波羅㮈城乞食。食已，還攝衣缽，洗足已，持戶鉤，從林至林，從房至房，從經行處至經行處，處處見諸比丘，而請之言：『當教授我，為我說法，令我知法、見法。』時，諸比丘為我說法言：『色無常，受、想、行、識無常，一切行無常，一切法無我，涅槃寂滅。』我爾時語諸比丘言：『我已知色無常，受、想、行、識無常，一切行無常，一切法無我，涅槃寂滅。然我不喜聞：「一切諸行空寂、不可得、愛盡、離欲、涅槃。」此中雲何有我而言：「如是知、如是見，是名見法。」？』我爾時作是念：『是中誰復有力堪能為我說法，令我知法、見法？』我時復作是念：『尊者阿難今在拘睒彌國瞿師羅園，曾供養親覲世尊，佛所讚歎，諸梵行者皆悉知識。彼必堪能為我說法，令我知法、見法。』善哉！尊者阿難今當爲我說法，令我知法、見法。」
時，尊者阿難語闡陀言：「善哉！闡陀！我意大喜，我慶仁者能于梵行人前，無所覆藏，破虛偽刺。闡陀！愚癡凡夫所不能解色無常，受、想、行、識無常，一切諸行無常，一切法無我，涅槃寂滅。汝今堪受勝妙法，汝今諦聽，當爲汝說。」
時，闡陀作是念：「我今歡喜得勝妙心、得踴悅心，我今堪能受勝妙法。」
爾時，阿難語闡陀言：「我親從佛聞，教摩訶迦旃延言：『世人顛倒依於二邊，若有、若無，世人取諸境界，心便計著。迦旃延！若不受、不取、不住、不計於我，此苦生時生、滅時滅。迦旃延！於此不疑、不惑、不由於他而能自知，是名正見，如來所說
現代漢語譯本：那時，我早上穿好衣服，拿著缽進入波羅奈城乞食。吃完飯後，我收好衣服和缽，洗完腳，拿著門鉤，從樹林到樹林，從房屋到房屋，從經行處到經行處，到處見到各位比丘，就請教他們說：『請教導我，為我說法，讓我瞭解佛法、見到佛法。』當時，各位比丘為我說法說：『色是無常的，受、想、行、識也是無常的，一切行為都是無常的，一切法都是無我的，涅槃是寂滅的。』我當時對各位比丘說：『我已經知道色是無常的，受、想、行、識也是無常的，一切行為都是無常的，一切法都是無我的，涅槃是寂滅的。然而我不喜歡聽『一切諸行空寂、不可得、愛盡、離欲、涅槃』這樣的說法。這裡面怎麼會有我，然後說『像這樣知道、像這樣見到，就叫做見到佛法』呢？』我當時這樣想：『這裡面誰還有能力可以為我說法，讓我瞭解佛法、見到佛法呢？』我當時又這樣想：『尊者阿難現在在拘睒彌國的瞿師羅園，曾經供養親近過世尊，受到佛的讚歎，各位修行者都知道他。他一定有能力為我說法，讓我瞭解佛法、見到佛法。』太好了！尊者阿難現在應當為我說法，讓我瞭解佛法、見到佛法。」 當時，尊者阿難對闡陀說：『太好了！闡陀！我非常高興，我慶幸你能當著修行人的面，毫無隱瞞，破除虛偽的障礙。闡陀！愚癡的凡夫不能理解色是無常的，受、想、行、識是無常的，一切行為都是無常的，一切法都是無我的，涅槃是寂滅的。你現在可以接受殊勝的佛法，你現在仔細聽，我將為你解說。』 當時，闡陀這樣想：『我現在歡喜得到了殊勝的心、得到了喜悅的心，我現在可以接受殊勝的佛法了。』 這時，阿難對闡陀說：『我親自從佛那裡聽到，教導摩訶迦旃延說：『世人顛倒地執著于兩種極端，要麼是有，要麼是無，世人執取各種境界，心裡就產生執著。迦旃延！如果不接受、不執取、不住留、不計較於我，那麼苦產生時就產生，苦滅亡時就滅亡。迦旃延！對於這個道理不懷疑、不迷惑、不依賴於他人而能自己知道，這就叫做正見，是如來所說的。』
English version: At that time, I would dress in the morning, take my bowl, and enter the city of Varanasi to beg for food. After eating, I would put away my robes and bowl, wash my feet, take my door hook, and go from grove to grove, from house to house, from walking path to walking path, everywhere seeing the monks, and I would ask them, 『Please instruct me, preach the Dharma to me, so that I may understand the Dharma and see the Dharma.』 At that time, the monks would preach to me, saying, 『Form is impermanent, feeling, perception, mental formations, and consciousness are impermanent, all conditioned things are impermanent, all phenomena are without self, and Nirvana is the cessation of suffering.』 I would then say to the monks, 『I already know that form is impermanent, feeling, perception, mental formations, and consciousness are impermanent, all conditioned things are impermanent, all phenomena are without self, and Nirvana is the cessation of suffering. However, I do not like to hear, 『All conditioned things are empty and still, unattainable, the end of craving, detachment, and Nirvana.』 How can there be a 『me』 in this, and then say, 『Knowing and seeing in this way is called seeing the Dharma』?』 I then thought, 『Who here has the ability to preach the Dharma to me, so that I may understand the Dharma and see the Dharma?』 I then thought again, 『Venerable Ananda is now in the Ghositarama Garden in Kausambi, he has served and been close to the World Honored One, he is praised by the Buddha, and all the practitioners know him. He must be able to preach the Dharma to me, so that I may understand the Dharma and see the Dharma.』 Excellent! Venerable Ananda should now preach the Dharma to me, so that I may understand the Dharma and see the Dharma.』 At that time, Venerable Ananda said to Chanda, 『Excellent! Chanda! I am very happy, and I rejoice that you can, in front of the practitioners, without any concealment, break through the thorns of falsehood. Chanda! Foolish ordinary people cannot understand that form is impermanent, feeling, perception, mental formations, and consciousness are impermanent, all conditioned things are impermanent, all phenomena are without self, and Nirvana is the cessation of suffering. You are now capable of receiving the supreme Dharma, now listen carefully, and I will explain it to you.』 At that time, Chanda thought, 『I am now happy to have obtained a supreme mind, and a joyful mind, I am now capable of receiving the supreme Dharma.』 Then, Ananda said to Chanda, 『I personally heard from the Buddha, teaching Maha Katyayana, 『The people of the world are deluded and cling to two extremes, either existence or non-existence. The people of the world grasp at various realms, and their minds become attached. Katyayana! If one does not accept, does not grasp, does not dwell, and does not conceive of a self, then when suffering arises, it arises, and when suffering ceases, it ceases. Katyayana! To be without doubt, without confusion, and to know this for oneself without relying on others, this is called right view, as spoken by the Tathagata.』
。所以者何？迦旃延！如實正觀世間集者，則不生世間無見，如實正觀世間滅，則不生世間有見。迦旃延！如來離於二邊，說于中道，所謂此有故彼有，此生故彼生，謂緣無明有行，乃至生、老、病、死、憂、悲、惱、苦集；所謂此無故彼無，此滅故彼滅，謂無明滅則行滅，乃至生、老、病、死、憂、悲、惱、苦滅。』」
尊者阿難說是法時，闡陀比丘遠塵離垢，得法眼凈。爾時，闡陀比丘見法、得法、知法、起法，超越狐疑，不由於他，于大師教法，得無所畏。恭敬合掌白尊者阿難言：「正應如是。如是智慧梵行，善知識教授教誡說法。我今從尊者阿難所，聞如是法，於一切行皆空、皆悉寂、不可得、愛盡、離欲、滅盡、涅槃，心樂正住解脫，不復轉還，不復見我，唯見正法。」
時，阿難語闡陀言：「汝今得大善利，于甚深佛法中，得聖慧眼。」
時，二正士展轉隨喜，從坐而起，各還本處。
輸屢那三種 無明亦有三 無間等及滅 富留那、闡陀
（二六三）
如是我聞：
一時，佛住拘留國雜色牧牛聚落。
爾時，佛告諸比丘：「我以知見故，得諸漏盡，非不知見。云何以知見故，得諸漏盡，非不知見？謂此色、此色集、此色滅；此受、想、行、識，此識集、此識滅。不修方便隨順成就，而用心求：『令我諸漏盡，心得解脫。』當知彼比丘終不能得漏盡解脫。所以者何？不修習故，不修習何等？謂不修習念處、正勤、如意足、根、力、覺、道
這是什麼原因呢？迦旃延！如實地正確觀察世間的集起，就不會產生世間無有的見解；如實地正確觀察世間的滅亡，就不會產生世間存在的見解。迦旃延！如來捨棄了這兩種極端，宣說中道，所謂『此有故彼有，此生故彼生』，即是說，以無明為緣而有行，乃至生、老、病、死、憂、悲、惱、苦的集起；所謂『此無故彼無，此滅故彼滅』，即是說，無明滅則行滅，乃至生、老、病、死、憂、悲、惱、苦的滅亡。 當尊者阿難宣說此法時，闡陀比丘遠離塵垢，獲得了清凈的法眼。那時，闡陀比丘見到了法、得到了法、理解了法、實踐了法，超越了疑惑，不再依賴他人，對於大師的教法，獲得了無所畏懼的信心。他恭敬地合掌對尊者阿難說：『確實應該如此。這樣的智慧梵行，是善知識的教導和說法。我現在從尊者阿難這裡聽聞了這樣的法，瞭解到一切行都是空性的、寂靜的、不可得的，愛慾已盡、離欲、滅盡、涅槃，內心安樂地安住于解脫，不再輪迴，不再執著于自我，只見到正法。』 當時，阿難對闡陀說：『你現在獲得了巨大的利益，在甚深的佛法中，獲得了聖慧之眼。』 當時，這兩位正士互相隨喜，從座位上起身，各自回到自己的住所。 輸屢那有三種，無明也有三種，無間等以及滅，富留那、闡陀。 （二六三） 如是我聞： 一時，佛陀住在拘留國的雜色牧牛聚落。 當時，佛陀告訴眾比丘：『我因為有了知見，所以才能斷盡諸漏，而不是因為沒有知見。如何因為有了知見，才能斷盡諸漏，而不是因為沒有知見呢？就是說，瞭解此色、此色集、此色滅；此受、想、行、識，此識集、此識滅。不修習方便，不順應成就，卻用心去求：『讓我斷盡諸漏，心得解脫。』應當知道，那樣的比丘終究不能得到漏盡解脫。這是什麼原因呢？因為沒有修習。沒有修習什麼呢？就是沒有修習念處、正勤、如意足、根、力、覺、道。
What is the reason for this? Kaccāna, when one truly and correctly observes the arising of the world, one does not generate the view that the world is non-existent. When one truly and correctly observes the cessation of the world, one does not generate the view that the world is existent. Kaccāna, the Tathāgata, having abandoned these two extremes, teaches the Middle Way: 『This exists because that exists; this arises because that arises.』 That is to say, conditioned by ignorance, there are volitional formations, and so on, up to the arising of birth, old age, sickness, death, sorrow, lamentation, pain, grief, and despair. 『This does not exist because that does not exist; this ceases because that ceases.』 That is to say, with the cessation of ignorance, volitional formations cease, and so on, up to the cessation of birth, old age, sickness, death, sorrow, lamentation, pain, grief, and despair. When the venerable Ānanda spoke this teaching, the bhikkhu Chanda, being free from defilement and impurity, attained the pure eye of the Dhamma. Then, the bhikkhu Chanda, having seen the Dhamma, attained the Dhamma, understood the Dhamma, and realized the Dhamma, transcended doubt, was no longer dependent on others, and in the Master』s teaching, attained fearlessness. He respectfully joined his palms and said to the venerable Ānanda, 『It should indeed be so. Such is the wise holy life, the teaching and instruction of a good friend. Now, having heard this teaching from the venerable Ānanda, I understand that all formations are empty, all are peaceful, unattainable, with the exhaustion of craving, dispassion, cessation, and Nibbāna. My mind is happily established in liberation, no longer turning back, no longer seeing a self, but only seeing the true Dhamma.』 Then, Ānanda said to Chanda, 『You have now gained great benefit, having attained the holy eye of wisdom in the profound Dhamma of the Buddha.』 Then, these two noble ones, rejoicing in each other』s merit, rose from their seats and returned to their respective dwellings. There are three kinds of Śūraṇa, and three kinds of ignorance, without interval, etc., and cessation, Pūrṇa and Chanda. (263) Thus have I heard: At one time, the Buddha was dwelling in the variegated cowherd village in the country of Kuru. Then, the Buddha said to the bhikkhus, 『It is through knowledge and vision that I have attained the exhaustion of the taints, not through lack of knowledge and vision. How is it that through knowledge and vision, I have attained the exhaustion of the taints, and not through lack of knowledge and vision? It is by understanding this form, the arising of this form, and the cessation of this form; this feeling, perception, volitional formations, and consciousness, the arising of this consciousness, and the cessation of this consciousness. Without cultivating the means, without conforming to the attainment, yet seeking with the mind, 『May I exhaust the taints and attain liberation of mind,』 know that such a bhikkhu will not attain the exhaustion of the taints and liberation. What is the reason for this? Because of not cultivating. What is not cultivated? That is, not cultivating the foundations of mindfulness, right effort, the bases of power, the faculties, the powers, the factors of enlightenment, and the path.
。譬如伏雞，生子眾多，不能隨時蔭餾，訊息冷暖，而欲令子以觜、以爪啄卵自生，安隱出㲉，當知彼子無有自力，堪能方便以觜、以爪安隱出㲉。所以者何？以彼雞母不能隨時蔭餾，冷暖長養子故。
「如是，比丘不勤修習隨順成就，而欲令得漏盡解脫，無有是處。所以者何？不修習故。不修何等？謂不修念處、正勤、如意足、根、力、覺、道，若比丘修習隨順成就者，雖不欲令漏盡解脫，而彼比丘自然漏盡，心得解脫。所以者何？以修習故。何所修習？謂修念處、正勤、如意足、根、力、覺、道，如彼伏雞善養其子，隨時蔭餾，冷暖得所，正復不欲令子方便自啄卵出，然其諸子自能方便安隱出㲉。所以者何？以彼伏雞隨時蔭餾，冷暖得所故。
「如是，比丘善修方便，正復不欲漏盡解脫，而彼比丘自然漏盡，心得解脫。所以者何？以勤修習故。何所修習？謂修念處、正勤、如意足、根、力、覺、道。譬如巧師、巧師弟子，手執斧柯，捉之不已，漸漸微盡手指處現，然彼不覺斧柯微盡而盡處現。
「如是，比丘精勤修習隨順成就，不自知見今日爾所漏盡，明日爾所漏盡，然彼比丘知有漏盡。所以者何？以修習故，何所修習？謂修習念處、正勤、如意足、根、力、覺、道。譬如大舶，在於海邊，經夏六月，風飄日暴，藤綴漸斷。
「如是，比丘精勤修習隨順成就，一切結縛、使、煩惱、纏，漸得解脫。所以者何？善修習故，何所修習？謂修習念處、正勤、如意足、根、力、覺、道。」
說是法時，六十比丘不起諸漏，心得解脫
現代漢語譯本：比如孵蛋的母雞，生了很多小雞，不能隨時給它們提供溫暖，調節冷熱，卻想讓小雞用嘴和爪子自己啄破蛋殼出生，安穩地出來，應當知道這些小雞沒有自力，不能自己方便地用嘴和爪子安穩地啄破蛋殼出來。為什麼呢？因為那母雞不能隨時給它們提供溫暖，調節冷熱來養育小雞的緣故。 同樣，比丘如果不勤奮地修習相應的法門，卻想獲得漏盡解脫，這是不可能的。為什麼呢？因為沒有修習的緣故。不修習什麼呢？就是不修習四念處、四正勤、四如意足、五根、五力、七覺支、八正道。如果比丘修習相應的法門，即使不想獲得漏盡解脫，那比丘也會自然地漏盡，心得解脫。為什麼呢？因為修習的緣故。修習什麼呢？就是修習四念處、四正勤、四如意足、五根、五力、七覺支、八正道。就像孵蛋的母雞好好地養育小雞，隨時給它們提供溫暖，調節冷熱，即使不想讓小雞自己啄破蛋殼出來，那些小雞也能自己方便地安穩地啄破蛋殼出來。為什麼呢？因為那孵蛋的母雞隨時給它們提供溫暖，調節冷熱的緣故。 同樣，比丘如果好好地修習方便法門，即使不想獲得漏盡解脫，那比丘也會自然地漏盡，心得解脫。為什麼呢？因為勤奮修習的緣故。修習什麼呢？就是修習四念處、四正勤、四如意足、五根、五力、七覺支、八正道。比如熟練的工匠或工匠的弟子，手裡拿著斧柄，不停地握著，漸漸地斧柄被磨損，手指握的地方顯露出來，但他不覺得斧柄在磨損，而磨損的地方卻顯露出來了。 同樣，比丘精勤地修習相應的法門，不自己知道今天漏盡了多少，明天漏盡了多少，但那比丘知道有漏盡。為什麼呢？因為修習的緣故。修習什麼呢？就是修習四念處、四正勤、四如意足、五根、五力、七覺支、八正道。比如一艘大船，停在海邊，經過六個月的夏天，風吹日曬，連線船身的藤條漸漸斷裂。 同樣，比丘精勤地修習相應的法門，一切的結縛、煩惱、纏縛，都會漸漸地解脫。為什麼呢？因為好好修習的緣故。修習什麼呢？就是修習四念處、四正勤、四如意足、五根、五力、七覺支、八正道。 當佛陀宣說此法時，六十位比丘不再有煩惱，心得解脫。
English version: For example, a hen incubating eggs, having produced many chicks, cannot constantly provide warmth and regulate the temperature, yet expects the chicks to use their beaks and claws to break out of their shells and emerge safely. It should be known that these chicks have no self-power, and cannot conveniently use their beaks and claws to safely break out of their shells. Why is this? Because the hen cannot constantly provide warmth and regulate the temperature to nurture the chicks. Similarly, if a bhikkhu does not diligently practice the corresponding teachings, yet desires to attain the exhaustion of defilements and liberation, this is impossible. Why is this? Because of not practicing. What is not practiced? It is not practicing the four foundations of mindfulness, the four right exertions, the four paths to power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path. If a bhikkhu practices the corresponding teachings, even if he does not desire to attain the exhaustion of defilements and liberation, that bhikkhu will naturally exhaust defilements and his mind will be liberated. Why is this? Because of practicing. What is practiced? It is practicing the four foundations of mindfulness, the four right exertions, the four paths to power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path. Just like a hen incubating eggs, properly nurturing the chicks, constantly providing warmth and regulating the temperature, even if she does not want the chicks to break out of their shells themselves, those chicks can conveniently and safely break out of their shells themselves. Why is this? Because the hen incubating eggs constantly provides warmth and regulates the temperature. Similarly, if a bhikkhu properly practices the expedient teachings, even if he does not desire to attain the exhaustion of defilements and liberation, that bhikkhu will naturally exhaust defilements and his mind will be liberated. Why is this? Because of diligent practice. What is practiced? It is practicing the four foundations of mindfulness, the four right exertions, the four paths to power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path. For example, a skilled craftsman or a craftsman's apprentice, holding an axe handle in his hand, constantly gripping it, gradually the handle is worn down, and the place where his fingers grip becomes visible, but he does not feel the handle wearing down, yet the worn place becomes visible. Similarly, a bhikkhu diligently practices the corresponding teachings, not knowing how much defilement is exhausted today, or how much defilement is exhausted tomorrow, but that bhikkhu knows that defilements are being exhausted. Why is this? Because of practicing. What is practiced? It is practicing the four foundations of mindfulness, the four right exertions, the four paths to power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path. For example, a large ship, moored at the seaside, after six months of summer, with wind and sun exposure, the ropes connecting the ship gradually break. Similarly, a bhikkhu diligently practices the corresponding teachings, all bonds, afflictions, and entanglements will gradually be liberated. Why is this? Because of proper practice. What is practiced? It is practicing the four foundations of mindfulness, the four right exertions, the four paths to power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path. When the Buddha spoke this Dharma, sixty bhikkhus were freed from defilements, and their minds were liberated.
。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二六四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，有異比丘于禪中思惟，作是念：「頗有色常、恒、不變易、正住耶？如是受、想、行、識，常、恒、不變易、正住耶？」
是比丘晡時從禪起，往詣佛所，頭面禮足，卻住一面，白佛言：「世尊！我于禪中思惟，作是念：『頗有色常、恒、不變易、正住耶？如是受、想、行、識，常、恒、不變易、正住耶？』今日世尊，頗有色常、恒、不變易、正住耶？頗有受、想、行、識，常、恒、不變易、正住耶？」
爾時，世尊手執小土摶，告彼比丘言：「汝見我手中土摶不？」
比丘白佛：「已見。世尊！」
「比丘！如是少土，我不可得。若我可得者，則是常、恒、不變易、正住法。」
佛告比丘：「我自憶宿命，長夜修福，得諸勝妙可愛果報之事。曾於七年中，修習慈心，經七劫成壞，不還此世。七劫壞時生光音天，七劫成時還生梵世，空宮殿中作大梵王，無勝、無上，領千世界。從是已后，復三十六反，作天帝釋。復百千反，作轉輪聖王，領四天下，正法治化，七寶具足，所謂輪寶、象寶、馬寶、摩尼寶、玉女寶、主藏臣寶、主兵臣寶；千子具足，皆悉勇健；於四海內，其地平正，無諸毒刺，不威、不迫，以法調伏。
「灌頂王法有八萬四千龍象，皆以眾寶莊嚴而挍飾之，寶網覆上，建立寶幢，布薩象王最為導首，朝、晡二時自會殿前
現代漢語譯本：佛陀說完這部經后，眾比丘聽了佛陀所說，都歡喜地遵照奉行。 現代漢語譯本：如是我聞： 現代漢語譯本：一時，佛陀住在舍衛國的祇樹給孤獨園。 現代漢語譯本：當時，有一位比丘在禪定中思索，心中想：『是否有色是常住、恒常、不變易、真正存在的呢？同樣的，受、想、行、識，是常住、恒常、不變易、真正存在的嗎？』 現代漢語譯本：這位比丘在傍晚時分從禪定中起身，前往佛陀所在之處，頂禮佛足后，退到一旁站立，對佛陀說：『世尊！我在禪定中思索，心中想：『是否有色是常住、恒常、不變易、真正存在的呢？同樣的，受、想、行、識，是常住、恒常、不變易、真正存在的嗎？』今天請問世尊，是否有色是常住、恒常、不變易、真正存在的呢？是否有受、想、行、識，是常住、恒常、不變易、真正存在的呢？』 現代漢語譯本：這時，世尊手裡拿著一小團泥土，告訴那位比丘說：『你看到我手中的泥土團嗎？』 現代漢語譯本：比丘回答佛陀說：『看到了，世尊！』 現代漢語譯本：『比丘！像這樣少量的泥土，我都無法得到。如果我能得到，那它就是常住、恒常、不變易、真正存在的法了。』 現代漢語譯本：佛陀告訴比丘：『我回憶起自己的宿命，長久以來修習福德，得到各種殊勝美妙、令人喜愛的果報。我曾經在七年中修習慈心，經歷了七個劫的成壞，沒有再回到這個世間。七劫壞滅時，我生到光音天；七劫形成時，我又回到梵世，在空曠的宮殿中成為大梵天王，無與倫比，統領千個世界。從那以後，我又三十六次成為天帝釋。又無數次成為轉輪聖王，統治四天下，以正法教化，七寶具足，即輪寶、象寶、馬寶、摩尼寶、玉女寶、主藏臣寶、主兵臣寶；擁有一千個兒子，個個勇猛健壯；在四海之內，土地平坦，沒有毒刺，不以威勢壓迫，而是以法調伏。 現代漢語譯本：『灌頂王法擁有八萬四千頭龍象，都用各種珍寶裝飾，寶網覆蓋其上，豎立著寶幢，布薩象王作為首領，早晚兩次自行來到殿前。
English version: After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully accepted and practiced it. English version: Thus have I heard: English version: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. English version: At that time, a certain monk, while meditating, pondered thus: 'Is there any form that is permanent, constant, unchangeable, and truly existing? Likewise, are feeling, perception, mental formations, and consciousness permanent, constant, unchangeable, and truly existing?' English version: This monk, in the late afternoon, arose from meditation, went to where the Buddha was, bowed his head to his feet, and stood to one side. He said to the Buddha, 'Venerable Sir, while meditating, I pondered thus: 'Is there any form that is permanent, constant, unchangeable, and truly existing? Likewise, are feeling, perception, mental formations, and consciousness permanent, constant, unchangeable, and truly existing?' Today, I ask the Venerable Sir, is there any form that is permanent, constant, unchangeable, and truly existing? Is there any feeling, perception, mental formations, and consciousness that are permanent, constant, unchangeable, and truly existing?' English version: At that time, the World-Honored One, holding a small lump of earth in his hand, said to that monk, 'Do you see this lump of earth in my hand?' English version: The monk replied to the Buddha, 'I see it, Venerable Sir!' English version: 'Monk, even this small amount of earth, I cannot obtain. If I could obtain it, then it would be a dharma that is permanent, constant, unchangeable, and truly existing.' English version: The Buddha said to the monk, 'I recall my past lives, having cultivated merit for a long time, and having obtained various excellent, wonderful, and delightful results. I once practiced loving-kindness for seven years, and through seven cycles of formation and destruction, I did not return to this world. When the seven cycles were destroyed, I was born in the Abhasvara Heaven; when the seven cycles were formed, I returned to the Brahma world, becoming the Great Brahma King in an empty palace, unsurpassed and supreme, ruling over a thousand worlds. After that, I became Indra, the king of the gods, thirty-six times. And countless times, I became a Wheel-Turning Monarch, ruling over the four continents, governing with righteousness, possessing the seven treasures, namely the wheel treasure, the elephant treasure, the horse treasure, the mani jewel treasure, the woman treasure, the treasurer treasure, and the military commander treasure; possessing a thousand sons, all of whom were brave and strong; within the four seas, the land was flat, without thorns, not oppressing with power, but subduing with the Dharma.' English version: 'The law of the anointed king had eighty-four thousand dragon elephants, all adorned with various jewels, covered with jeweled nets, and with jeweled banners erected. The elephant king, Puspa, was the leader, and would come to the palace twice a day, morning and evening.'
。我時念言：『是大群像，日日再反往來，蹈殺眾生無數，愿令四萬二千象百年一來。』即如所愿，八萬四千象中，四萬二千象百年一至。
「灌頂王法復有八萬四千匹馬，亦以純金為諸乘具，金網覆上，婆羅馬王為其導首。
「灌頂王法有八萬四千四種寶車，所謂金車、銀車、琉璃車、頗梨車，師子、虎、豹皮、雜色欽婆羅以為覆襯，䟦求毗阇耶難提音聲之車為其導首。
「灌頂王法領八萬四千城，安隱豐樂，人民熾盛，拘舍婆提城而為上首。
「灌頂王法有八萬四千四種宮殿，所謂金、銀、琉璃、頗梨、摩尼琉璃，由訶而為上首。
「比丘！灌頂王法有八萬四千四種寶床，所謂金、銀、琉璃、頗梨，種種繒褥、氍氀、𣯾㲪、迦陵伽臥具以敷其上，安置丹枕。
「複次，比丘！灌頂王法復有八萬四千四種衣服，所謂迦尸細衣、芻摩衣、頭鳩羅衣、拘沾婆衣。
「複次，比丘！灌頂王法有八萬四千玉女，所謂剎利女、似剎利女，況復余女。
「複次，比丘！灌頂王法有八萬四千飲食，眾味具足。比丘！八萬四千玉女中，唯以一人以為給侍；八萬四千寶衣，唯著一衣；八萬四千寶床，唯臥一床；八萬四千宮殿，唯處一殿；八萬四千城，唯居一城，名拘舍婆提；八萬四千寶車，唯乘一車，名毗阇耶難提瞿沙，出城遊觀；八萬四千寶馬，唯乘一馬，名婆羅訶，毛尾紺色；八萬四千龍象，唯乘一象，名布薩陀，出城遊觀。
「比丘！此是何等業報，得如是威德自在耶？此是三種業報，云何為三？一者佈施，二者調伏，三者修道
現代漢語譯本：我當時心想：『這些大象成群結隊，每天來回踐踏，殘殺無數生靈，我希望這四萬二千頭大象能百年才來一次。』結果就如我所愿，八萬四千頭大象中，有四萬二千頭百年才來一次。 灌頂王的統治下還有八萬四千匹馬，它們的乘具都是純金打造，並覆蓋著金網，婆羅馬王是它們的領頭。 灌頂王的統治下有八萬四千輛四種寶車，分別是金車、銀車、琉璃車和頗梨車，車上覆蓋著獅子、老虎、豹子的皮毛以及各種顏色的欽婆羅布料，䟦求毗阇耶難提音聲之車是它們的領頭。 灌頂王的統治下有八萬四千座城市，安寧富饒，人民興旺，拘舍婆提城是其中的首府。 灌頂王的統治下有八萬四千座四種宮殿，分別是金殿、銀殿、琉璃殿、頗梨殿和摩尼琉璃殿，由訶殿是其中的首府。 比丘們！灌頂王的統治下有八萬四千張四種寶床，分別是金床、銀床、琉璃床和頗梨床，床上鋪著各種絲綢褥子、毛毯、厚氈和迦陵伽臥具，並放置著丹枕。 此外，比丘們！灌頂王的統治下還有八萬四千件四種衣服，分別是迦尸細布衣、芻摩布衣、頭鳩羅布衣和拘沾婆布衣。 此外，比丘們！灌頂王的統治下有八萬四千名玉女，包括剎利女、類似剎利女，更不用說其他女子了。 此外，比丘們！灌頂王的統治下有八萬四千種飲食，各種美味應有盡有。比丘們！這八萬四千名玉女中，只有一人負責侍奉；八萬四千件寶衣中，只穿一件；八萬四千張寶床中，只睡一張；八萬四千座宮殿中，只住一座；八萬四千座城市中，只住一座，名為拘舍婆提；八萬四千輛寶車中，只乘一輛，名為毗阇耶難提瞿沙，出城遊玩；八萬四千匹寶馬中，只乘一匹，名為婆羅訶，毛尾呈紺色；八萬四千頭龍象中，只乘一頭，名為布薩陀，出城遊玩。 比丘們！這是什麼樣的業報，才能獲得如此威德自在呢？這是三種業報的結果，哪三種呢？一是佈施，二是調伏，三是修道。
English version: At that time, I thought: 『These large groups of elephants come and go daily, trampling and killing countless beings. I wish that these forty-two thousand elephants would only come once every hundred years.』 And as I wished, out of the eighty-four thousand elephants, forty-two thousand came only once every hundred years. Under the rule of the Consecrated King, there were also eighty-four thousand horses, their riding gear made of pure gold and covered with gold nets, with King Bharoma as their leader. Under the rule of the Consecrated King, there were eighty-four thousand four types of precious chariots, namely gold chariots, silver chariots, crystal chariots, and agate chariots, covered with the skins of lions, tigers, and leopards, as well as various colors of Kimpala cloth, with the chariot of Bhikshu Vijayanandi's voice as their leader. Under the rule of the Consecrated King, there were eighty-four thousand cities, peaceful and prosperous, with a thriving population, and the city of Kosavati as their capital. Under the rule of the Consecrated King, there were eighty-four thousand four types of palaces, namely gold palaces, silver palaces, crystal palaces, agate palaces, and mani-crystal palaces, with the palace of Yuha as their capital. Monks! Under the rule of the Consecrated King, there were eighty-four thousand four types of precious beds, namely gold beds, silver beds, crystal beds, and agate beds, covered with various silk mattresses, blankets, thick felt, and Kalinga bedding, and placed with red pillows. Furthermore, monks! Under the rule of the Consecrated King, there were also eighty-four thousand four types of clothing, namely Kashi fine cloth, Chuma cloth, Toukula cloth, and Kujamba cloth. Furthermore, monks! Under the rule of the Consecrated King, there were eighty-four thousand jade maidens, including Kshatriya maidens, those similar to Kshatriya maidens, not to mention other women. Furthermore, monks! Under the rule of the Consecrated King, there were eighty-four thousand kinds of food, with all kinds of delicacies. Monks! Among these eighty-four thousand jade maidens, only one was responsible for serving; among the eighty-four thousand precious garments, only one was worn; among the eighty-four thousand precious beds, only one was slept on; among the eighty-four thousand palaces, only one was lived in; among the eighty-four thousand cities, only one was lived in, named Kosavati; among the eighty-four thousand precious chariots, only one was ridden, named Vijayanandi Gosa, to go out and enjoy the scenery; among the eighty-four thousand precious horses, only one was ridden, named Bharaha, with a dark blue tail; among the eighty-four thousand dragon elephants, only one was ridden, named Pusada, to go out and enjoy the scenery. Monks! What kind of karmic retribution is it that one can obtain such majestic power and freedom? It is the result of three kinds of karmic retribution. What are the three? First, giving; second, taming; and third, cultivating the path.
。比丘當知，凡夫染習五欲，無有厭足，聖人智慧成滿，而常知足。比丘！一切諸行，過去盡滅、過去變易，彼自然眾具及以名稱，皆悉磨滅。是故，比丘！永息諸行，厭離、斷欲、解脫。比丘！色為常？無常？」
比丘白佛言：「無常。世尊！」
「若無常者，是苦耶？」
比丘白佛言：「是苦。世尊！」
「比丘！若無常、苦，是變易法，聖弟子寧復于中計我、異我、相在不？」
比丘白佛：「不也，世尊！」
「如是受、想、行、識，為常、為無常。」
比丘白佛言：「無常。世尊！」
「若無常者，是苦耶？」
比丘白佛言：「是苦。世尊！」
「比丘！若無常、苦，是變易法，聖弟子寧復于中計我、異我、相在不？」
比丘白佛：「不也，世尊！」
佛告比丘：「諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、不異我、不相在。如是受、想、行、識，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、不異我、不相在。比丘！於色當生厭離、厭、離欲、解脫。如是于受、想、行、識，當生厭、離欲、解脫，解脫知見：『我生已盡，梵行已立，所作已作，自知不受後有。』」
時，彼比丘聞佛所說，踴躍歡喜，作禮而去
現代漢語譯本：比丘們應當知道，凡夫俗子沉溺於五種慾望，永遠沒有滿足的時候，而聖人智慧圓滿，常常知足。比丘們！一切諸行，過去的已經消滅，過去的已經變化，它們自然形成的器具以及名稱，都全部磨滅。因此，比丘們！應當永遠停止諸行，厭惡、捨棄慾望、解脫。比丘們！色是常久的嗎？還是無常的？' 比丘回答佛說：'是無常的，世尊！' 『如果無常，那麼是痛苦的嗎？』 比丘回答佛說：'是痛苦的，世尊！' 『比丘們！如果無常、痛苦，是會變化的，那麼聖弟子還會認為其中有我、異於我、或與我相關嗎？』 比丘回答佛說：'不會的，世尊！' 『那麼，受、想、行、識，是常久的還是無常的呢？』 比丘回答佛說：'是無常的，世尊！' 『如果無常，那麼是痛苦的嗎？』 比丘回答佛說：'是痛苦的，世尊！' 『比丘們！如果無常、痛苦，是會變化的，那麼聖弟子還會認為其中有我、異於我、或與我相關嗎？』 比丘回答佛說：'不會的，世尊！' 佛告訴比丘們：'所有色，無論是過去的、未來的、現在的，內在的、外在的，粗糙的、細微的，美好的、醜陋的，遙遠的、臨近的，它們都不是我，不異於我，不與我相關。同樣，受、想、行、識，無論是過去的、未來的、現在的，內在的、外在的，粗糙的、細微的，美好的、醜陋的，遙遠的、臨近的，它們都不是我，不異於我，不與我相關。比丘們！對於色應當生起厭惡、厭離、捨棄慾望、解脫。同樣，對於受、想、行、識，應當生起厭惡、捨棄慾望、解脫，解脫后產生知見：『我的生命已經結束，清凈的修行已經建立，該做的已經完成，自己知道不再有來生。』' 當時，那些比丘聽了佛所說，歡欣鼓舞，行禮后離去。
English version: Monks, you should know that ordinary people are addicted to the five desires and are never satisfied, while the wise sages are full of wisdom and are always content. Monks! All phenomena, the past has ceased, the past has changed, and their natural tools and names have all been obliterated. Therefore, monks! You should forever cease all phenomena, be disgusted, abandon desires, and be liberated. Monks! Is form permanent or impermanent?' The monks replied to the Buddha, 'It is impermanent, Venerable One!' 'If it is impermanent, then is it suffering?' The monks replied to the Buddha, 'It is suffering, Venerable One!' 'Monks! If it is impermanent, suffering, and subject to change, would a noble disciple still consider it to be 'I', different from 'I', or related to 'I'?' The monks replied to the Buddha, 'No, Venerable One!' 'Then, are feeling, perception, mental formations, and consciousness permanent or impermanent?' The monks replied to the Buddha, 'They are impermanent, Venerable One!' 'If they are impermanent, then are they suffering?' The monks replied to the Buddha, 'They are suffering, Venerable One!' 'Monks! If they are impermanent, suffering, and subject to change, would a noble disciple still consider them to be 'I', different from 'I', or related to 'I'?' The monks replied to the Buddha, 'No, Venerable One!' The Buddha told the monks, 'All forms, whether past, future, or present, internal or external, coarse or fine, beautiful or ugly, far or near, they are not 'I', not different from 'I', and not related to 'I'. Likewise, feeling, perception, mental formations, and consciousness, whether past, future, or present, internal or external, coarse or fine, beautiful or ugly, far or near, they are not 'I', not different from 'I', and not related to 'I'. Monks! You should develop disgust for form, aversion, abandonment of desire, and liberation. Likewise, for feeling, perception, mental formations, and consciousness, you should develop disgust, abandonment of desire, and liberation, and after liberation, you will have the knowledge: 'My life is finished, the pure practice has been established, what needed to be done has been done, and I know that there will be no further existence.' At that time, those monks, having heard what the Buddha said, were overjoyed, paid their respects, and departed.
。常念土摶譬教授，獨一靜處，精勤思惟，不放逸住；不放逸住已：「所以善男子剃除鬚髮，正信非家，出家學道，為究竟無上梵行，見法自知身作證：『我生已盡，梵行已立，所作已作，自知不受後有。』」
時，彼尊者亦自知法，心得解脫，成阿羅漢。
（二六五）
如是我聞：
一時，佛住阿毗陀處恒河側。
爾時，世尊告諸比丘：「譬如恒河大水暴起，隨流聚沫，明目士夫諦觀分別；諦觀分別時，無所有、無牢、無實、無有堅固。所以者何？彼聚沫中無堅實故。如是諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近。比丘！諦觀思惟分別，無所有、無牢、無實、無有堅固，如病、如癰、如刺、如殺，無常、苦、空、非我。所以者何？色無堅實故。
「諸比丘！譬如大雨水泡，一起一滅，明目士夫諦觀思惟分別；諦觀思惟分別時，無所有、無牢、無實、無有堅固。所以者何？以彼水泡無堅實故。如是，比丘！諸所有受，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近。比丘！諦觀思惟分別。諦觀思惟分別時，無所有、無牢、無實、無有堅固，如病、如癰、如刺、如殺，無常、苦、空、非我。所以者何？以受無堅實故。
「諸比丘！譬如春末夏初，無雲、無雨，日盛中時，野馬流動，明目士夫諦觀思惟分別；諦觀思惟分別時，無所有、無牢、無實、無有堅固。所以者何？以彼野馬無堅實故
現代漢語譯本：他經常思念著像土塊一樣的教授，獨自一人在安靜的地方，精勤地思考，不懈怠地修行；不懈怠地修行后，他這樣想：『所以善男子剃除鬚髮，以真正的信仰離開家庭，出家學道，是爲了最終達到無上的清凈修行，通過自己親身體驗而證悟真理：『我已經了結了生死，清凈的修行已經建立，該做的已經做完，自己知道不會再有來生。』 那時，那位尊者也自己領悟了真理，內心得到解脫，成為阿羅漢。 （二六五） 我是這樣聽說的： 一時，佛陀住在阿毗陀處的恒河邊。 那時，世尊告訴眾比丘：『譬如恒河大水突然暴漲，隨波逐流的泡沫，明眼人仔細觀察分辨；仔細觀察分辨時，發現它沒有實體、不牢固、不真實、沒有堅固性。為什麼呢？因為那些泡沫中沒有堅實的東西。同樣，所有色法，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是美好還是醜陋，無論是遙遠還是臨近。比丘們！仔細觀察思考分辨，它們沒有實體、不牢固、不真實、沒有堅固性，就像疾病、癰瘡、毒刺、殺戮一樣，是無常的、痛苦的、空虛的、非我的。為什麼呢？因為色法沒有堅實性。』 『諸比丘！譬如大雨中的水泡，一會兒出現一會兒消失，明眼人仔細觀察思考分辨；仔細觀察思考分辨時，發現它沒有實體、不牢固、不真實、沒有堅固性。為什麼呢？因為那些水泡沒有堅實的東西。同樣，比丘們！所有感受，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是美好還是醜陋，無論是遙遠還是臨近。比丘們！仔細觀察思考分辨。仔細觀察思考分辨時，發現它沒有實體、不牢固、不真實、沒有堅固性，就像疾病、癰瘡、毒刺、殺戮一樣，是無常的、痛苦的、空虛的、非我的。為什麼呢？因為感受沒有堅實性。』 『諸比丘！譬如春末夏初，沒有云、沒有雨，太陽正盛的時候，野馬在流動，明眼人仔細觀察思考分辨；仔細觀察思考分辨時，發現它沒有實體、不牢固、不真實、沒有堅固性。為什麼呢？因為那些野馬沒有堅實的東西。』
English version: He often contemplated the teaching like a lump of earth, dwelling alone in a quiet place, diligently thinking, and not dwelling in negligence; having dwelt without negligence, he thought: 'Therefore, a good man shaves off his hair and beard, with true faith leaves home, and goes forth to learn the Way, in order to ultimately achieve the unsurpassed pure conduct, and through his own experience realize the truth: 'My birth is exhausted, the pure conduct is established, what needs to be done is done, and I know that there will be no future existence.' At that time, that venerable one also realized the truth for himself, his mind was liberated, and he became an Arhat. (265) Thus have I heard: At one time, the Buddha was dwelling by the Ganges River at the place of Abhidha. At that time, the World Honored One told the monks: 'For example, when the great waters of the Ganges suddenly rise, the foam that flows along with the current, a clear-sighted person carefully observes and distinguishes; when carefully observing and distinguishing, he finds that it has no substance, is not firm, is not real, and has no solidity. Why is that? Because there is nothing solid in that foam. Likewise, all forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether far or near. Monks! Carefully observe, think, and distinguish, they have no substance, are not firm, are not real, and have no solidity, like disease, a boil, a thorn, or killing, they are impermanent, suffering, empty, and not-self. Why is that? Because form has no solidity.' 'Monks! For example, like a water bubble in heavy rain, appearing and disappearing, a clear-sighted person carefully observes, thinks, and distinguishes; when carefully observing, thinking, and distinguishing, he finds that it has no substance, is not firm, is not real, and has no solidity. Why is that? Because those water bubbles have nothing solid. Likewise, monks! All feelings, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether far or near. Monks! Carefully observe, think, and distinguish. When carefully observing, thinking, and distinguishing, he finds that it has no substance, is not firm, is not real, and has no solidity, like disease, a boil, a thorn, or killing, they are impermanent, suffering, empty, and not-self. Why is that? Because feelings have no solidity.' 'Monks! For example, in late spring and early summer, when there are no clouds and no rain, and the sun is at its peak, the mirage moves, a clear-sighted person carefully observes, thinks, and distinguishes; when carefully observing, thinking, and distinguishing, he finds that it has no substance, is not firm, is not real, and has no solidity. Why is that? Because those mirages have nothing solid.'
。如是，比丘！諸所有想，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近。比丘！諦觀思惟分別。諦觀思惟分別時，無所有、無牢、無實、無有堅固，如病、如癰、如刺、如殺，無常、苦、空、非我。所以者何？以想無堅實故。
「諸比丘！譬如明目士夫求堅固材，執持利斧，入于山林，見大芭蕉樹，𦟛直長大，即伐其根，斬截其峰，葉葉次剝，都無堅實，諦觀思惟分別。諦觀思惟分別時，無所有、無牢、無實、無有堅固。所以者何？以彼芭蕉無堅實故。如是，比丘！諸所有行，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近。比丘！諦觀思惟分別。諦觀思惟分別時，無所有、無牢、無實、無有堅固，如病、如癰、如刺、如殺，無常、苦、空、非我。所以者何？以彼諸行無堅實故。
「諸比丘！譬如幻師、若幻師弟子，於四衢道頭，幻作象兵、馬兵、車兵、步兵，有智明目士夫諦觀思惟分別；諦觀思惟分別時，無所有、無牢、無實、無有堅固。所以者何？以彼幻無堅實故。如是，比丘！諸所有識，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近。比丘！諦觀思惟分別，諦觀思惟分別時，無所有、無牢、無實、無有堅固，如病、如癰、如刺、如殺，無常、苦、空、非我。所以者何？以識無堅實故。」
爾時，世尊欲重宣此義，而說偈言：
「觀色如聚沫， 受如水上泡， 想如春時焰， 諸行如芭蕉， 諸識法如幻， 日種姓尊說
現代漢語譯本： 『比丘們！所有想，無論是過去的、未來的、現在的，還是內在的、外在的，粗糙的、細微的，美好的、醜陋的，遙遠的、近處的，比丘們，你們都要仔細觀察、思考、分辨。當你們仔細觀察、思考、分辨時，會發現它們都是空無所有、不牢固、不真實、沒有堅固性的，如同疾病、癰瘡、毒刺、殺戮一般，是無常的、痛苦的、空虛的、非自我的。這是為什麼呢？因為想本身沒有堅實的本質。』 『比丘們！譬如一個視力良好的人爲了尋找堅固的木材，拿著鋒利的斧頭進入山林，看到一棵高大筆直的芭蕉樹，便砍斷它的根部，削去它的頂端，一層層地剝開它的葉子，結果發現它根本沒有堅實的內核。當他仔細觀察、思考、分辨時，會發現它也是空無所有、不牢固、不真實、沒有堅固性的。這是為什麼呢？因為芭蕉樹本身沒有堅實的內核。同樣地，比丘們！所有行，無論是過去的、未來的、現在的，還是內在的、外在的，粗糙的、細微的，美好的、醜陋的，遙遠的、近處的，比丘們，你們都要仔細觀察、思考、分辨。當你們仔細觀察、思考、分辨時，會發現它們都是空無所有、不牢固、不真實、沒有堅固性的，如同疾病、癰瘡、毒刺、殺戮一般，是無常的、痛苦的、空虛的、非自我的。這是為什麼呢？因為這些行本身沒有堅實的本質。』 『比丘們！譬如一個魔術師或者魔術師的弟子，在十字路口變幻出象兵、馬兵、車兵、步兵，一個有智慧、視力良好的人仔細觀察、思考、分辨；當他仔細觀察、思考、分辨時，會發現它們都是空無所有、不牢固、不真實、沒有堅固性的。這是為什麼呢？因為這些幻象本身沒有堅實的本質。同樣地，比丘們！所有識，無論是過去的、未來的、現在的，還是內在的、外在的，粗糙的、細微的，美好的、醜陋的，遙遠的、近處的，比丘們，你們都要仔細觀察、思考、分辨。當你們仔細觀察、思考、分辨時，會發現它們都是空無所有、不牢固、不真實、沒有堅固性的，如同疾病、癰瘡、毒刺、殺戮一般，是無常的、痛苦的、空虛的、非自我的。這是為什麼呢？因為識本身沒有堅實的本質。』 那時，世尊爲了重申這個道理，說了偈語： 『觀察色法如泡沫聚，感受如水上浮泡， 想如春日裡的陽焰，諸行如芭蕉樹幹， 諸識之法如幻象，這是日種姓的尊者所說。』
English version: 'Monks! All perceptions, whether past, future, or present, internal or external, coarse or fine, good or bad, far or near, monks, you should carefully observe, contemplate, and discern them. When you carefully observe, contemplate, and discern them, you will find that they are all empty, unstable, unreal, and without solidity, like a disease, a boil, a thorn, or a killing, impermanent, suffering, empty, and not-self. Why is this? Because perception itself has no solid essence.' 'Monks! Suppose a man with good eyesight, seeking solid wood, takes a sharp axe and enters a forest. He sees a tall, straight banana tree, cuts its root, chops off its top, and peels off its leaves layer by layer. He finds that it has no solid core. When he carefully observes, contemplates, and discerns it, he finds that it is also empty, unstable, unreal, and without solidity. Why is this? Because the banana tree itself has no solid core. Similarly, monks! All formations, whether past, future, or present, internal or external, coarse or fine, good or bad, far or near, monks, you should carefully observe, contemplate, and discern them. When you carefully observe, contemplate, and discern them, you will find that they are all empty, unstable, unreal, and without solidity, like a disease, a boil, a thorn, or a killing, impermanent, suffering, empty, and not-self. Why is this? Because these formations themselves have no solid essence.' 'Monks! Suppose a magician or a magician's apprentice, at a crossroads, conjures up elephant troops, horse troops, chariot troops, and infantry troops. A wise man with good eyesight carefully observes, contemplates, and discerns them. When he carefully observes, contemplates, and discerns them, he finds that they are all empty, unstable, unreal, and without solidity. Why is this? Because these illusions themselves have no solid essence. Similarly, monks! All consciousness, whether past, future, or present, internal or external, coarse or fine, good or bad, far or near, monks, you should carefully observe, contemplate, and discern them. When you carefully observe, contemplate, and discern them, you will find that they are all empty, unstable, unreal, and without solidity, like a disease, a boil, a thorn, or a killing, impermanent, suffering, empty, and not-self. Why is this? Because consciousness itself has no solid essence.' Then, the World Honored One, wishing to reiterate this meaning, spoke these verses: 'Observe form as a mass of foam, feeling as a bubble on water, Perception as a mirage in spring, formations as a banana tree trunk, The nature of consciousness as an illusion, this is what the Venerable of the Sun lineage has said.'
。 周匝諦思惟， 正念善觀察， 無實不堅固， 無有我我所。 於此苦陰身， 大智分別說， 離於三法者， 身為成棄物， 壽暖及諸識， 離此余身份， 永棄丘冢間， 如木無識想。 此身常如是， 幻為誘愚夫。 如殺如毒刺， 無有堅固者。 比丘勤修習， 觀察此陰身， 晝夜常專精， 正智繫念住， 有為行長息， 永得清涼處。」
時，諸比丘聞佛所說，歡喜奉行。
（二六六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，佛告諸比丘：「于無始生死，無明所蓋，愛結所繫，長夜輪迴，不知苦之本際；有時長久不雨，地之所生百穀草木，皆悉枯乾。諸比丘！若無明所蓋，愛結所繫，眾生生死輪迴，愛結不斷，不盡苦邊。諸比丘！有時長夜不雨，大海水悉皆枯竭。諸比丘！無明所蓋，愛結所繫，眾生生死輪迴，愛結不斷，不盡苦邊。諸比丘！有時長夜須彌山王皆悉崩落，無明所蓋，愛結所繫，眾生長夜生死輪迴，愛結不斷，不盡苦邊。諸比丘！有時長夜此大地悉皆敗壞，而眾生無明所蓋，愛結所繫，眾生長夜生死輪迴，愛結不斷，不盡苦邊。
「比丘！譬如狗子系柱，彼系不斷，長夜繞柱，輪迴而轉。如是，比丘！愚夫眾生不如實知色、色集、色滅、色味、色患、色離，長夜輪迴，順色而轉。如是不如實知受、想、行、識、識集、識滅、識味、識患、識離，長夜輪迴，順識而轉。諸比丘！隨色轉、隨受轉、隨想轉、隨行轉、隨識轉
現代漢語譯本：
『應當周全地仔細思考，以正念善加觀察，這身體沒有真實，不堅固，沒有『我』和『我的』。 對於這充滿痛苦的五蘊之身，以大智慧來分別解說，當它脫離了地、水、火這三法，身體就成了被拋棄之物。 當壽命、溫暖和各種意識都離開后，剩下的身體部分，就會被永遠地拋棄在墳墓之間，如同木頭一樣沒有知覺和思想。 這身體常常如此，像幻象一樣引誘愚笨的人。 它像殺手，像毒刺，沒有什麼是堅固的。 比丘應當勤奮地修行，觀察這五蘊之身，日夜都要專心致志，以正智繫念於此。 當有為的活動停止時，就能永遠得到清涼的境界。』
當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（二六六）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
那時，佛陀告訴眾比丘：『在無始的生死輪迴中，被無明所覆蓋，被愛慾的束縛所繫，長久地在輪迴中流轉，不知道痛苦的根本原因；有時長久不下雨，地上所生長的各種穀物草木，都會全部枯乾。 諸位比丘！如果被無明所覆蓋，被愛慾的束縛所繫，眾生的生死輪迴，愛慾的束縛不斷，就無法到達痛苦的盡頭。 諸位比丘！有時長久不下雨，大海的水都會全部枯竭。 諸位比丘！被無明所覆蓋，被愛慾的束縛所繫，眾生的生死輪迴，愛慾的束縛不斷，就無法到達痛苦的盡頭。 諸位比丘！有時長久須彌山王都會全部崩塌，被無明所覆蓋，被愛慾的束縛所繫，眾生在長久的生死輪迴中，愛慾的束縛不斷，就無法到達痛苦的盡頭。 諸位比丘！有時長久這大地都會全部敗壞，而眾生被無明所覆蓋，被愛慾的束縛所繫，眾生在長久的生死輪迴中，愛慾的束縛不斷，就無法到達痛苦的盡頭。
『比丘！譬如小狗被拴在柱子上，那繩子沒有斷開，它就會長久地繞著柱子，輪迴轉動。 同樣，比丘！愚癡的眾生不能如實地知道色、色的生起、色的滅亡、色的樂味、色的過患、色的離去，就會長久地在輪迴中，順著色而轉。 同樣，不能如實地知道受、想、行、識、識的生起、識的滅亡、識的樂味、識的過患、識的離去，就會長久地在輪迴中，順著識而轉。 諸位比丘！隨著色轉、隨著受轉、隨著想轉、隨著行轉、隨著識轉，』 現代漢語譯本：
『應當周全地仔細思考，以正念善加觀察，這身體沒有真實，不堅固，沒有『我』和『我的』。 對於這充滿痛苦的五蘊之身，以大智慧來分別解說，當它脫離了地、水、火這三法，身體就成了被拋棄之物。 當壽命、溫暖和各種意識都離開后，剩下的身體部分，就會被永遠地拋棄在墳墓之間，如同木頭一樣沒有知覺和思想。 這身體常常如此，像幻象一樣引誘愚笨的人。 它像殺手，像毒刺，沒有什麼是堅固的。 比丘應當勤奮地修行，觀察這五蘊之身，日夜都要專心致志，以正智繫念於此。 當有為的活動停止時，就能永遠得到清涼的境界。』
當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（二六六）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
那時，佛陀告訴眾比丘：『在無始的生死輪迴中，被無明所覆蓋，被愛慾的束縛所繫，長久地在輪迴中流轉，不知道痛苦的根本原因；有時長久不下雨，地上所生長的各種穀物草木，都會全部枯乾。 諸位比丘！如果被無明所覆蓋，被愛慾的束縛所繫，眾生的生死輪迴，愛慾的束縛不斷，就無法到達痛苦的盡頭。 諸位比丘！有時長久不下雨，大海的水都會全部枯竭。 諸位比丘！被無明所覆蓋，被愛慾的束縛所繫，眾生的生死輪迴，愛慾的束縛不斷，就無法到達痛苦的盡頭。 諸位比丘！有時長久須彌山王都會全部崩塌，被無明所覆蓋，被愛慾的束縛所繫，眾生在長久的生死輪迴中，愛慾的束縛不斷，就無法到達痛苦的盡頭。 諸位比丘！有時長久這大地都會全部敗壞，而眾生被無明所覆蓋，被愛慾的束縛所繫，眾生在長久的生死輪迴中，愛慾的束縛不斷，就無法到達痛苦的盡頭。
『比丘！譬如小狗被拴在柱子上，那繩子沒有斷開，它就會長久地繞著柱子，輪迴轉動。 同樣，比丘！愚癡的眾生不能如實地知道色、色的生起、色的滅亡、色的樂味、色的過患、色的離去，就會長久地在輪迴中，順著色而轉。 同樣，不能如實地知道受、想、行、識、識的生起、識的滅亡、識的樂味、識的過患、識的離去，就會長久地在輪迴中，順著識而轉。 諸位比丘！隨著色轉、隨著受轉、隨著想轉、隨著行轉、隨著識轉，』
English version:
'One should thoroughly contemplate, with right mindfulness and careful observation, that this body is not real, not firm, and has no 'I' or 'mine'. Regarding this body of suffering, composed of the five aggregates, with great wisdom, it is explained that when it is separated from the three elements of earth, water, and fire, the body becomes a discarded object. When life, warmth, and various consciousnesses depart, the remaining parts of the body will be forever abandoned in the graveyard, like wood without sensation or thought. This body is always like this, like an illusion that lures the foolish. It is like a killer, like a poisonous thorn, nothing about it is firm. A bhikkhu should diligently practice, observing this body of the five aggregates, day and night with focused attention, with right wisdom dwelling in mindfulness. When conditioned activities cease, one can attain the state of coolness forever.'
At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
(266)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi.
Then, the Buddha said to the bhikkhus: 'In the beginningless cycle of birth and death, covered by ignorance and bound by the knot of craving, beings have long wandered in samsara, not knowing the root cause of suffering; sometimes there is no rain for a long time, and all the grains and plants that grow on the earth wither and dry up. Bhikkhus! If covered by ignorance and bound by the knot of craving, the cycle of birth and death for beings, with the knot of craving unbroken, will not reach the end of suffering. Bhikkhus! Sometimes there is no rain for a long time, and the water of the great ocean will completely dry up. Bhikkhus! Covered by ignorance and bound by the knot of craving, the cycle of birth and death for beings, with the knot of craving unbroken, will not reach the end of suffering. Bhikkhus! Sometimes the great Mount Sumeru will completely collapse, covered by ignorance and bound by the knot of craving, beings in the long cycle of birth and death, with the knot of craving unbroken, will not reach the end of suffering. Bhikkhus! Sometimes this great earth will completely decay, and beings, covered by ignorance and bound by the knot of craving, in the long cycle of birth and death, with the knot of craving unbroken, will not reach the end of suffering.
'Bhikkhus! It is like a puppy tied to a post; if the rope is not broken, it will long circle around the post, revolving in samsara. Likewise, bhikkhus! Foolish beings, not truly knowing form, the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form, will long revolve in samsara, following form. Likewise, not truly knowing feeling, perception, mental formations, consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness, will long revolve in samsara, following consciousness. Bhikkhus! Following form, following feeling, following perception, following mental formations, following consciousness,' English version:
'One should thoroughly contemplate, with right mindfulness and careful observation, that this body is not real, not firm, and has no 'I' or 'mine'. Regarding this body of suffering, composed of the five aggregates, with great wisdom, it is explained that when it is separated from the three elements of earth, water, and fire, the body becomes a discarded object. When life, warmth, and various consciousnesses depart, the remaining parts of the body will be forever abandoned in the graveyard, like wood without sensation or thought. This body is always like this, like an illusion that lures the foolish. It is like a killer, like a poisonous thorn, nothing about it is firm. A bhikkhu should diligently practice, observing this body of the five aggregates, day and night with focused attention, with right wisdom dwelling in mindfulness. When conditioned activities cease, one can attain the state of coolness forever.'
At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
(266)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi.
Then, the Buddha said to the bhikkhus: 'In the beginningless cycle of birth and death, covered by ignorance and bound by the knot of craving, beings have long wandered in samsara, not knowing the root cause of suffering; sometimes there is no rain for a long time, and all the grains and plants that grow on the earth wither and dry up. Bhikkhus! If covered by ignorance and bound by the knot of craving, the cycle of birth and death for beings, with the knot of craving unbroken, will not reach the end of suffering. Bhikkhus! Sometimes there is no rain for a long time, and the water of the great ocean will completely dry up. Bhikkhus! Covered by ignorance and bound by the knot of craving, the cycle of birth and death for beings, with the knot of craving unbroken, will not reach the end of suffering. Bhikkhus! Sometimes the great Mount Sumeru will completely collapse, covered by ignorance and bound by the knot of craving, beings in the long cycle of birth and death, with the knot of craving unbroken, will not reach the end of suffering. Bhikkhus! Sometimes this great earth will completely decay, and beings, covered by ignorance and bound by the knot of craving, in the long cycle of birth and death, with the knot of craving unbroken, will not reach the end of suffering.
'Bhikkhus! It is like a puppy tied to a post; if the rope is not broken, it will long circle around the post, revolving in samsara. Likewise, bhikkhus! Foolish beings, not truly knowing form, the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form, will long revolve in samsara, following form. Likewise, not truly knowing feeling, perception, mental formations, consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness, will long revolve in samsara, following consciousness. Bhikkhus! Following form, following feeling, following perception, following mental formations, following consciousness,'
。隨色轉故，不脫於色，隨受、想、行、識轉故，不脫于識。以不脫故，不脫生、老、病、死、憂、悲、惱、苦。多聞聖弟子如實知色、色集、色滅、色味、色患、色離，如實知受、想、行、識、識集、識滅、識味、識患、識離故，不隨識轉。不隨轉故，脫於色，脫于受、想、行、識，我說脫于生、老、病、死、憂、悲、惱、苦。」
佛說此經已。時，諸比丘聞佛所說，歡喜奉行。
（二六七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「眾生於無始生死，無明所蓋，愛結所繫，長夜輪迴生死，不知苦際。諸比丘！譬如狗繩繫著柱，結系不斷故，順柱而轉，若住、若臥，不離於柱。如是凡愚眾生，於色不離貪慾、不離愛、不離念、不離渴、輪迴於色，隨色轉，若住、若臥，不離於色。如是受、想、行、識，隨受、想、行、識轉，若住、若臥不離於識。
「諸比丘！當善思惟觀察於心。所以者何？長夜心為貪慾使染，瞋恚、愚癡使染故。比丘！心惱故眾生惱，心凈故眾生凈。比丘！我不見一色種種如斑色鳥，心復過是。所以者何？彼畜生心種種故，色種種。
「是故，比丘！當善思惟觀察於心。諸比丘！長夜心貪慾所染，瞋恚、愚癡所染，心惱故眾生惱，心凈故眾生凈。比丘當知，汝見嗟蘭那鳥種種雜色不？」
答言：「曾見。世尊！」
佛告比丘：「如嗟蘭那鳥種種雜色，我說彼心種種雜亦復如是。所以者何？彼嗟蘭那鳥心種種故其色種種
現代漢語譯本：因為隨著色塵的轉變，所以不能脫離色塵；因為隨著感受、思想、行為、意識的轉變，所以不能脫離意識。因為不能脫離，所以不能脫離生、老、病、死、憂愁、悲傷、苦惱、痛苦。多聞的聖弟子如實地知道色塵的生起、色塵的集結、色塵的滅盡、色塵的樂味、色塵的禍患、色塵的離散；如實地知道感受、思想、行為、意識的生起、意識的集結、意識的滅盡、意識的樂味、意識的禍患、意識的離散，所以不隨著意識轉變。因為不隨著轉變，所以脫離色塵，脫離感受、思想、行為、意識，我說脫離了生、老、病、死、憂愁、悲傷、苦惱、痛苦。 佛陀說完這部經后，當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （二六七） 我（阿難）是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『眾生在無始的生死輪迴中，被無明所覆蓋，被愛慾的束縛所繫，長久地在生死中輪迴，不知道苦的盡頭。諸位比丘！譬如狗被繩子繫在柱子上，因為繩結沒有斷開，所以它會順著柱子轉動，無論是站著還是躺著，都不能離開柱子。同樣，凡夫愚癡的眾生，對於色塵不能離開貪慾、不能離開愛、不能離開念想、不能離開渴求，在色塵中輪迴，隨著色塵轉變，無論是站著還是躺著，都不能離開色塵。對於感受、思想、行為、意識也是如此，隨著感受、思想、行為、意識轉變，無論是站著還是躺著，都不能離開意識。』 『諸位比丘！應當好好地思考觀察自己的心。為什麼呢？因為長久以來，心被貪慾所污染，被嗔恚、愚癡所污染。比丘！心煩惱，眾生就煩惱；心清凈，眾生就清凈。比丘！我沒有見過一種顏色像斑色鳥那樣多種多樣，而心比它更甚。為什麼呢？因為那些畜生的心是多種多樣的，所以顏色也是多種多樣的。』 『所以，比丘！應當好好地思考觀察自己的心。諸位比丘！長久以來，心被貪慾所污染，被嗔恚、愚癡所污染，心煩惱，眾生就煩惱；心清凈，眾生就清凈。比丘應當知道，你們見過嗟蘭那鳥的各種雜色嗎？』 回答說：『曾經見過，世尊！』 佛陀告訴比丘：『就像嗟蘭那鳥的各種雜色一樣，我說它們的心也是各種雜亂的。為什麼呢？因為嗟蘭那鳥的心是多種多樣的，所以它們的顏色也是多種多樣的。』
English version: Because it changes with form, it does not detach from form; because it changes with feeling, perception, mental formations, and consciousness, it does not detach from consciousness. Because it does not detach, it does not detach from birth, aging, sickness, death, sorrow, lamentation, pain, and distress. A well-taught noble disciple truly knows the arising of form, the gathering of form, the cessation of form, the gratification of form, the danger of form, and the escape from form; truly knows the arising of feeling, perception, mental formations, and consciousness, the gathering of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness, therefore, does not change with consciousness. Because it does not change with it, it detaches from form, detaches from feeling, perception, mental formations, and consciousness. I say it detaches from birth, aging, sickness, death, sorrow, lamentation, pain, and distress. Having spoken this discourse, the monks rejoiced in what the Buddha had said and practiced accordingly. (Two hundred and sixty-seven) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks: 'Beings, in beginningless samsara, are covered by ignorance, bound by the fetter of craving, and wander in samsara for a long time, not knowing the end of suffering. Monks! Just as a dog is tied to a post with a rope, and because the knot is not broken, it turns around the post, whether standing or lying down, it does not leave the post. Likewise, foolish ordinary beings, with regard to form, do not leave greed, do not leave love, do not leave thought, do not leave thirst, wander in form, change with form, whether standing or lying down, they do not leave form. The same is true for feeling, perception, mental formations, and consciousness; they change with feeling, perception, mental formations, and consciousness, whether standing or lying down, they do not leave consciousness.' 'Monks! You should carefully contemplate and observe your own mind. Why is that? Because for a long time, the mind has been stained by the defilement of greed, stained by anger and delusion. Monks! When the mind is troubled, beings are troubled; when the mind is pure, beings are pure. Monks! I have not seen a color as varied as that of a speckled bird, and the mind is even more so. Why is that? Because the minds of those animals are varied, so their colors are varied.' 'Therefore, monks! You should carefully contemplate and observe your own mind. Monks! For a long time, the mind has been stained by the defilement of greed, stained by anger and delusion. When the mind is troubled, beings are troubled; when the mind is pure, beings are pure. Monks, you should know, have you seen the various colors of the Jaranana bird?' They replied: 'Yes, we have seen them, Blessed One!' The Buddha told the monks: 'Just as the Jaranana bird has various colors, I say that their minds are also various and confused. Why is that? Because the minds of the Jaranana bird are varied, so their colors are varied.'
。是故，當善觀察思惟於心，長夜種種貪慾、瞋恚、愚癡所染，心惱故眾生惱，心凈故眾生凈。
譬如畫師、畫師弟子，善治素地，具眾彩色，隨意圖畫種種像類。
「如是，比丘！凡愚眾生不如實知色、色集、色滅、色味、色患、色離，於色不如實知故，樂著於色；樂著色故，復生未來諸色。如是凡愚不如實知受、想、行、識、識集、識滅、識味、識患、識離。不如實知故，樂著于識；樂著識故，復生未來諸識。當生未來色、受、想、行、識故，於色不解脫，受、想、行、識不解脫，我說彼不解脫生、老、病、死、憂、悲、惱、苦。
「有多聞聖弟子如實知色、色集、色滅、色味、色患、色離。如實知故，不樂著於色；以不樂著故，不生未來色。如實知受、想、行、識、識集、識滅、識味、識患、識離。如實知故，不染著于識；不樂著故，不生未來諸識。不樂著於色、受、想、行、識故，於色得解脫，受、想、行、識得解脫，我說彼等解脫生、老、病、死、憂、悲、惱、苦。」
佛說此經已，時諸比丘聞佛所說，歡喜奉行。
（二六八）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「譬如河水從山澗出，彼水深駛，其流激注，多所漂沒。其河兩岸，生雜草木，大水所偃，順靡水邊，眾人涉渡，多為水所漂，隨流沒溺，遇浪近岸，手援草木，草木復斷，還隨水漂。
「如是，比丘！若凡愚眾生不如實知色、色集、色滅、色味、色患、色離，不如實知故，樂著於色，言色是我，彼色隨斷
現代漢語譯本：因此，應當好好觀察和思考內心，長久以來被各種貪慾、嗔恚、愚癡所污染，內心煩惱所以眾生煩惱，內心清凈所以眾生清凈。 譬如畫師或畫師的弟子，善於處理畫布，備好各種顏色，隨意描繪各種形象。 『同樣，比丘們！凡夫俗子不能如實地瞭解色、色的生起、色的滅盡、色的滋味、色的過患、色的離去，因為不如實瞭解色，所以貪戀執著於色；因為貪戀執著於色，所以又產生未來的各種色。同樣，凡夫俗子不能如實地瞭解受、想、行、識、識的生起、識的滅盡、識的滋味、識的過患、識的離去。因為不如實瞭解識，所以貪戀執著于識；因為貪戀執著于識，所以又產生未來的各種識。當未來色、受、想、行、識產生時，對於色就不能解脫，對於受、想、行、識也不能解脫，我說他們不能解脫生、老、病、死、憂、悲、惱、苦。 『有多聞的聖弟子如實地瞭解色、色的生起、色的滅盡、色的滋味、色的過患、色的離去。因為如實瞭解，所以不貪戀執著於色；因為不貪戀執著於色，所以不產生未來的色。如實地瞭解受、想、行、識、識的生起、識的滅盡、識的滋味、識的過患、識的離去。因為如實瞭解，所以不染著于識；因為不貪戀執著，所以不產生未來的各種識。因為不貪戀執著於色、受、想、行、識，所以對於色得到解脫，對於受、想、行、識得到解脫，我說他們解脫了生、老、病、死、憂、悲、惱、苦。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （二六八） 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『譬如河水從山澗流出，那水又深又急，水流湍急，沖走很多東西。河的兩岸，生長著各種雜草樹木，被大水沖倒，順著水邊倒伏，人們涉水過河，大多被水沖走，隨著水流沉沒，遇到浪潮靠近岸邊，伸手抓住草木，草木又斷裂，還是隨著水漂流。 『同樣，比丘們！如果凡夫俗子不能如實地瞭解色、色的生起、色的滅盡、色的滋味、色的過患、色的離去，因為不如實瞭解，所以貪戀執著於色，說色是我，那色隨著斷滅』
English version: Therefore, one should carefully observe and contemplate the mind, which has long been tainted by various forms of greed, hatred, and delusion. When the mind is troubled, beings are troubled; when the mind is pure, beings are pure. It is like a painter or a painter's apprentice who skillfully prepares the canvas, has all sorts of colors, and freely paints various images. 'Likewise, monks! Ordinary beings do not truly understand form, the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form. Because they do not truly understand form, they are attached to it; because they are attached to form, they generate future forms. Similarly, ordinary beings do not truly understand feeling, perception, mental formations, and consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness. Because they do not truly understand consciousness, they are attached to it; because they are attached to consciousness, they generate future consciousnesses. When future form, feeling, perception, mental formations, and consciousness arise, they are not liberated from form, nor are they liberated from feeling, perception, mental formations, and consciousness. I say that they are not liberated from birth, aging, sickness, death, sorrow, lamentation, pain, and distress.' 'But a well-learned noble disciple truly understands form, the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form. Because they truly understand, they are not attached to form; because they are not attached to form, they do not generate future forms. They truly understand feeling, perception, mental formations, and consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness. Because they truly understand, they are not attached to consciousness; because they are not attached, they do not generate future consciousnesses. Because they are not attached to form, feeling, perception, mental formations, and consciousness, they are liberated from form, and they are liberated from feeling, perception, mental formations, and consciousness. I say that they are liberated from birth, aging, sickness, death, sorrow, lamentation, pain, and distress.' Having spoken this discourse, the monks rejoiced in the Buddha's words and practiced accordingly. (268) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks: 'Monks, it is like a river flowing from a mountain ravine. The water is deep and swift, its current is turbulent, and it sweeps away many things. On both banks of the river, various grasses and trees grow, which are bent over by the great water, leaning towards the water's edge. When people try to cross the river, many are swept away by the water, sinking with the current. When they encounter a wave near the shore, they reach out to grasp the grasses and trees, but the grasses and trees break, and they are carried away by the water again.' 'Likewise, monks! If ordinary beings do not truly understand form, the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form, because they do not truly understand, they are attached to form, saying that form is 'I,' and that form is subject to cessation.'
。如是不如實知受、想、行、識、識集、識滅、識味、識患、識離，不如實知故，樂著于識，言識是我，識復隨斷。
「若多聞聖弟子如實知色、色集、色滅、色味、色患、色離，如實知故，不樂著於色。如實知受、想、行、識、識集、識滅、識味、識患、識離，如實知故，不樂著識，不樂著故。如是自知，得般涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，時諸比丘聞佛所說，歡喜奉行。
（二六九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「非汝所應法，當盡舍離，舍彼法已，長夜安樂。比丘！何等法非汝所應，當速舍離，如是色、受、想、行、識，非汝所應，當盡舍離，斷彼法已，長夜安樂。譬如祇桓林中樹木，有人斫伐枝條，擔持而去，汝等亦不憂戚。所以者何？以彼樹木非我、非我所。
「如是，比丘！非汝所應者，當盡舍離，舍離已，長夜安樂。何等非汝所應，色非汝所應，當盡舍離，舍離已，長夜安樂。如是受、想、行、識，非汝所應，當速舍離，舍彼法已，長夜安樂。諸比丘！色為常耶？為無常耶？」
諸比丘白佛言：「無常。世尊！」
「比丘！無常者，為是苦耶？」
答言：「是苦。世尊！」
佛告比丘：「若無常、苦，是變易法，多聞聖弟子寧于中見有我、異我、相在不？」
答言：「不也，世尊！」
「如是受、想、行、識為是常耶？無常耶？」
答言：「無常
現代漢語譯本：如果不能如實地瞭解感受、思想、行為、意識，以及意識的產生、滅亡、樂趣、禍患和解脫，因為不能如實瞭解，就會執著于意識，認為意識是『我』，意識還會隨之斷滅。 如果多聞的聖弟子如實地瞭解色（物質）、色的產生、滅亡、樂趣、禍患和解脫，因為如實瞭解，就不會執著於色。如實地瞭解感受、思想、行為、意識，以及意識的產生、滅亡、樂趣、禍患和解脫，因為如實瞭解，就不會執著于意識，不執著就不會有煩惱。這樣自己就能知道，已經證得涅槃：『我的生命已經結束，清凈的修行已經完成，該做的已經做完，自己知道不會再有來生。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地奉行。 （二六九） 我聽到的是這樣的： 有一次，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『不是你們應該擁有的法，都應當捨棄，捨棄那些法后，就能長久安樂。比丘們！哪些法不是你們應該擁有的，應當儘快捨棄呢？就像色（物質）、感受、思想、行為、意識，這些不是你們應該擁有的，都應當捨棄，斷除這些法后，就能長久安樂。譬如祇桓林中的樹木，有人砍伐枝條，挑著走了，你們也不會憂愁。為什麼呢？因為那些樹木不是我的，也不是屬於我的。』 『同樣，比丘們！不是你們應該擁有的，都應當捨棄，捨棄后，就能長久安樂。哪些不是你們應該擁有的呢？色（物質）不是你們應該擁有的，都應當捨棄，捨棄后，就能長久安樂。同樣，感受、思想、行為、意識，這些不是你們應該擁有的，都應當儘快捨棄，捨棄這些法后，就能長久安樂。諸位比丘！色是常住的嗎？還是無常的呢？』 眾比丘回答佛陀說：『是無常的，世尊！』 『比丘們！無常的東西，是苦嗎？』 回答說：『是苦，世尊！』 佛陀告訴比丘們：『如果無常、是苦，是會變化的法，多聞的聖弟子會在其中看到有『我』、『異於我』、『存在於我之中』嗎？』 回答說：『不會的，世尊！』 『那麼，感受、思想、行為、意識是常住的嗎？還是無常的呢？』 回答說：『是無常的。』
English version: If one does not truly understand feeling, thought, action, consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness, then because of this lack of true understanding, one becomes attached to consciousness, thinking that consciousness is 'I,' and that consciousness will be annihilated. If a well-learned noble disciple truly understands form, the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form, then because of this true understanding, one does not become attached to form. If one truly understands feeling, thought, action, consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness, then because of this true understanding, one does not become attached to consciousness, and because of this lack of attachment, one is free from suffering. Thus, one knows for oneself that one has attained Nirvana: 'My birth is finished, the holy life has been lived, what had to be done has been done, and I know for myself that there will be no further existence.' After the Buddha had spoken this discourse, the monks, having heard the Buddha's teachings, rejoiced and practiced accordingly. (269) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks: 'Those things that are not yours, you should completely abandon. Having abandoned those things, you will dwell in happiness for a long time. Monks! What things are not yours, that you should quickly abandon? Such as form, feeling, thought, action, and consciousness, these are not yours, you should completely abandon them. Having abandoned these things, you will dwell in happiness for a long time. Just as the trees in the Jeta Grove, if someone were to cut off their branches and carry them away, you would not be worried. Why is that? Because those trees are not mine, nor do they belong to me.' 'Likewise, monks! Those things that are not yours, you should completely abandon. Having abandoned them, you will dwell in happiness for a long time. What is not yours? Form is not yours, you should completely abandon it. Having abandoned it, you will dwell in happiness for a long time. Similarly, feeling, thought, action, and consciousness are not yours, you should quickly abandon them. Having abandoned these things, you will dwell in happiness for a long time. Monks! Is form permanent or impermanent?' The monks replied to the Buddha: 'Impermanent, Blessed One!' 'Monks! If it is impermanent, is it suffering?' They replied: 'It is suffering, Blessed One!' The Buddha told the monks: 'If it is impermanent, suffering, and subject to change, would a well-learned noble disciple see in it 'I,' 'belonging to I,' or 'existing within I'?' They replied: 'No, Blessed One!' 'Then, are feeling, thought, action, and consciousness permanent or impermanent?' They replied: 'Impermanent.'
。世尊！」
「比丘！若無常者，是苦耶？」
答言：「是苦。世尊！」
佛告比丘：「若無常、苦，是變易法，多聞聖弟子寧于中見有我、異我、相在不？」
答言：「不也，世尊！」
「比丘！是故諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、不異我、不相在。如是受、想、行、識，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、不異我、不相在，聖弟子觀此五受陰非我、我所。如是觀時，于諸世間無所取著；無所取著者，自得涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，時諸比丘聞佛所說，歡喜奉行。
（二七〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。譬如田夫，于夏末秋初深耕其地，發荄斷草。如是，比丘！無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。
「譬如，比丘！如人刈草，手攬其端，舉而抖擻，萎枯悉落，取其長者。如是，比丘！無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。
「譬如庵羅果著樹，猛風搖條，果悉墮落。如是，無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。
「譬如樓閣，中心堅固，眾材所依，攝受不散
「世尊！」 「比丘！如果無常，那是苦嗎？」 回答說：「是苦。世尊！」 佛告訴比丘：「如果無常、是苦，是變易之法，多聞的聖弟子難道會認為其中有我、異於我、或與我相關聯嗎？」 回答說：「不會的，世尊！」 「比丘！因此，所有色，無論是過去、未來、現在，內在、外在，粗糙、細微，美好、醜陋，遙遠、臨近，這一切都不是我，不異於我，不與我相關聯。同樣，受、想、行、識，無論是過去、未來、現在，內在、外在，粗糙、細微，美好、醜陋，遙遠、臨近，這一切都不是我，不異於我，不與我相關聯。聖弟子觀察這五蘊，認為它們不是我，也不是我所擁有的。這樣觀察時，對於世間的一切就不會執著；不執著的人，自然就能得到涅槃：『我的生命已經結束，清凈的修行已經完成，該做的已經做完，自己知道不會再有來生。』」 佛說完這部經后，當時的比丘們聽了佛所說，都歡喜地奉行。 （二七〇） 我聽到的是這樣的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：「修習並多次修習無常想，能夠斷除一切欲愛、色愛、無色愛、掉舉、慢心、無明。譬如農夫，在夏末秋初深耕土地，拔除草根。同樣，比丘！修習並多次修習無常想，能夠斷除一切欲愛、色愛、無色愛、掉舉、慢心、無明。 「譬如，比丘！如同有人割草，用手抓住草的末端，舉起來抖動，枯萎的草葉都會掉落，只留下長草。同樣，比丘！修習並多次修習無常想，能夠斷除一切欲愛、色愛、無色愛、掉舉、慢心、無明。 「譬如庵羅果長在樹上，猛烈的風搖動樹枝，果實都會掉落。同樣，修習並多次修習無常想，能夠斷除一切欲愛、色愛、無色愛、掉舉、慢心、無明。 「譬如樓閣，中心堅固，各種材料依靠它，聚集在一起不會散開。
'Venerable Sir!' 'Monks! If something is impermanent, is it suffering?' They replied, 'It is suffering, Venerable Sir!' The Buddha told the monks, 'If something is impermanent and suffering, and is subject to change, would a well-taught noble disciple consider it to be 'I,' 'mine,' or 'related to me'?' They replied, 'No, Venerable Sir!' 'Monks! Therefore, all forms, whether past, future, or present, internal or external, coarse or fine, beautiful or ugly, far or near, all of them are not 'I,' not 'mine,' and not 'related to me.' Likewise, feelings, perceptions, mental formations, and consciousness, whether past, future, or present, internal or external, coarse or fine, beautiful or ugly, far or near, all of them are not 'I,' not 'mine,' and not 'related to me.' A noble disciple, observing these five aggregates, sees them as not 'I' and not 'belonging to me.' When observing in this way, they are not attached to anything in the world; and by not being attached, they attain Nirvana: 'Birth is exhausted, the holy life has been lived, what had to be done has been done, and there is no more future existence.' After the Buddha spoke this discourse, the monks were delighted and practiced accordingly. (270) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks, 'Monks, the development and frequent practice of the perception of impermanence can eliminate all sensual desire, desire for form, desire for formlessness, restlessness, conceit, and ignorance. Just as a farmer, in late summer or early autumn, deeply plows the land, uprooting weeds, so too, monks, the development and frequent practice of the perception of impermanence can eliminate all sensual desire, desire for form, desire for formlessness, restlessness, conceit, and ignorance.' 'Monks, just as when someone cuts grass, grasps the end of it, lifts it up and shakes it, the withered leaves fall off, and only the long grass remains. Similarly, monks, the development and frequent practice of the perception of impermanence can eliminate all sensual desire, desire for form, desire for formlessness, restlessness, conceit, and ignorance.' 'Monks, just as when mangoes are on a tree, a strong wind shakes the branches, and the fruits fall off. Similarly, the development and frequent practice of the perception of impermanence can eliminate all sensual desire, desire for form, desire for formlessness, restlessness, conceit, and ignorance.' 'Monks, just as a building, with a strong central structure, where various materials rely on it, and are held together and do not scatter.'
。如是，無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。
「譬如一切眾生跡，像跡為大，能攝受故。如是，無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。
「譬如閻浮提一切諸河，悉赴大海，其大海者，最為第一，悉攝受故。如是，無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。
「譬如日出，能除一切世間闇冥。如是，無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。
「譬如轉輪聖王，于諸小王最上、最勝。如是，無常想修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明。
「諸比丘！云何修無常想，修習多修習，能斷一切欲愛、色愛、無色愛、掉、慢、無明？若比丘于空露地、若林樹間，善正思惟，觀察色無常，受、想、行、識無常。如是思惟，斷一切欲愛、色愛、無色愛、掉、慢、無明。所以者何？無常想者，能建立無我想，聖弟子住無我想，心離我慢，順得涅槃。」
佛說是經已，時，諸比丘聞佛所說，歡喜奉行。
（二七一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，有比丘名曰低舍，與眾多比丘集於食堂，語諸比丘言：「諸尊，我不分別於法，不樂修梵行，多樂睡眠，疑惑於法。」
爾時，眾中有一比丘，往詣佛所，禮佛足，卻住一面，白佛言：「世尊！低舍比丘以眾多比丘集於食堂，作如是說，唱言：『我不能分別於法，不樂修梵行，多樂睡眠，疑惑於法
現代漢語譯本：如果這樣，修習並多次修習無常的觀念，就能斷除一切對慾望的愛、對物質的愛、對非物質的愛、掉舉、驕慢和無明。 就像所有眾生的足跡中，像的足跡最大，因為它能容納一切。同樣，修習並多次修習無常的觀念，就能斷除一切對慾望的愛、對物質的愛、對非物質的愛、掉舉、驕慢和無明。 就像閻浮提的所有河流都流向大海，而大海是最大的，因為它能容納一切。同樣，修習並多次修習無常的觀念，就能斷除一切對慾望的愛、對物質的愛、對非物質的愛、掉舉、驕慢和無明。 就像太陽升起，能消除世間的一切黑暗。同樣，修習並多次修習無常的觀念，就能斷除一切對慾望的愛、對物質的愛、對非物質的愛、掉舉、驕慢和無明。 就像轉輪聖王，在所有小王中是最尊貴、最殊勝的。同樣，修習並多次修習無常的觀念，就能斷除一切對慾望的愛、對物質的愛、對非物質的愛、掉舉、驕慢和無明。 諸位比丘！如何修習無常的觀念，修習並多次修習，就能斷除一切對慾望的愛、對物質的愛、對非物質的愛、掉舉、驕慢和無明呢？如果比丘在空曠的地上或樹林間，善於正確地思考，觀察色是無常的，受、想、行、識也是無常的。這樣思考，就能斷除一切對慾望的愛、對物質的愛、對非物質的愛、掉舉、驕慢和無明。為什麼呢？因為無常的觀念能建立無我的觀念，聖弟子安住于無我的觀念，內心遠離我慢，從而順利地獲得涅槃。 佛陀說完這部經后，當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （二七一） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有一位名叫低舍的比丘，與眾多比丘聚集在食堂，對眾比丘說：『諸位尊者，我不能分辨佛法，不樂意修行梵行，喜歡睡覺，對佛法感到疑惑。』 當時，眾中有一位比丘，前往佛陀那裡，頂禮佛足，退到一旁，對佛陀說：『世尊！低舍比丘與眾多比丘聚集在食堂，說了這樣的話，宣稱：『我不能分辨佛法，不樂意修行梵行，喜歡睡覺，對佛法感到疑惑。』
English version: If so, the contemplation of impermanence, when cultivated and frequently practiced, can eradicate all craving for sensual pleasures, craving for material existence, craving for immaterial existence, restlessness, conceit, and ignorance. Just as among all the footprints of living beings, the footprint of an elephant is the largest, because it encompasses all others. Similarly, the contemplation of impermanence, when cultivated and frequently practiced, can eradicate all craving for sensual pleasures, craving for material existence, craving for immaterial existence, restlessness, conceit, and ignorance. Just as all the rivers of Jambudvipa flow into the ocean, and the ocean is the greatest, because it encompasses all. Similarly, the contemplation of impermanence, when cultivated and frequently practiced, can eradicate all craving for sensual pleasures, craving for material existence, craving for immaterial existence, restlessness, conceit, and ignorance. Just as the rising sun dispels all the darkness in the world. Similarly, the contemplation of impermanence, when cultivated and frequently practiced, can eradicate all craving for sensual pleasures, craving for material existence, craving for immaterial existence, restlessness, conceit, and ignorance. Just as a Wheel-Turning Monarch is the highest and most excellent among all lesser kings. Similarly, the contemplation of impermanence, when cultivated and frequently practiced, can eradicate all craving for sensual pleasures, craving for material existence, craving for immaterial existence, restlessness, conceit, and ignorance. Monks, how does one cultivate the contemplation of impermanence, cultivate and frequently practice it, so that it can eradicate all craving for sensual pleasures, craving for material existence, craving for immaterial existence, restlessness, conceit, and ignorance? If a monk, in an open space or among trees, contemplates well and correctly, observing that form is impermanent, feeling, perception, mental formations, and consciousness are impermanent. By contemplating in this way, one can eradicate all craving for sensual pleasures, craving for material existence, craving for immaterial existence, restlessness, conceit, and ignorance. Why is that? Because the contemplation of impermanence establishes the contemplation of non-self, and a noble disciple abiding in the contemplation of non-self, his mind is free from conceit, and he smoothly attains Nirvana. After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly. (Two hundred and seventy-one) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, there was a monk named Tissa, who gathered with many monks in the refectory, and said to the monks: 'Venerable ones, I cannot distinguish the Dharma, I do not delight in practicing the holy life, I enjoy sleeping a lot, and I am doubtful about the Dharma.' At that time, one of the monks in the assembly went to the Buddha, paid homage to his feet, stood to one side, and said to the Buddha: 'Venerable Sir, the monk Tissa, having gathered with many monks in the refectory, spoke thus, proclaiming: 'I cannot distinguish the Dharma, I do not delight in practicing the holy life, I enjoy sleeping a lot, and I am doubtful about the Dharma.'
。』」
佛告比丘：「是低舍比丘是愚癡人，不守根門，飲食不知量，初夜、后夜，心不覺悟，懈怠懶惰，不勤精進，不善觀察思惟善法；彼于分別法，心樂修梵行，離諸睡眠，于正法中離諸疑惑，無有是處。若當比丘守護根門，飲食知量，初夜、后夜，覺悟精進，觀察善法，樂分別法，樂修梵行，離於睡眠，心不疑法，斯有是處。」
爾時，世尊告一比丘，汝往語低舍比丘言：「大師呼汝。」
比丘白佛：「唯然，受教。」前禮佛足，詣低舍所，而作是言：「長老低舍！世尊呼汝！」低舍聞命，詣世尊所，稽首禮足，卻住一面。
爾時，世尊語低舍比丘言：「汝低舍！實與眾多比丘集於食堂，作是唱言：『諸長老！我不能分別於法，不樂梵行，多樂睡眠，疑惑於法』耶？」低舍白佛：「實爾。世尊！」
佛問低舍：「我今問汝，隨汝意答。于意云何？若於色不離貪、不離欲、不離愛、不離念、不離渴，彼色若變、若異。于汝意云何？當起憂、悲、惱、苦為不耶？」
低舍白佛：「如是，世尊！若於色不離貪、不離欲、不離愛、不離念、不離渴，彼色若變、若異，實起憂、悲、惱、苦。世尊！實爾不異。」
佛告低舍：「善哉！善哉！低舍！正應如是，不離貪慾說法。低舍！于受、想、行、識，不離貪、不離欲、不離愛、不離念、不離渴，彼識若變、若異，于汝意云何？當起憂、悲、惱、苦為不耶？」
低舍白佛：「如是，世尊！于識不離貪、不離欲、不離愛、不離念、不離渴，彼識若變、若異，實起憂、悲、惱、苦
現代漢語譯本 佛陀告訴比丘們：『這位低舍比丘真是愚癡之人，不守護根門，飲食不知節制，初夜和后夜都不能保持清醒，懈怠懶惰，不勤奮精進，不善於觀察和思考善法。他想要在分辨佛法、樂於修行梵行、遠離睡眠、對正法不再疑惑，這是不可能的。如果比丘能夠守護根門，飲食有節制，初夜和后夜保持清醒並精進，觀察善法，樂於分辨佛法，樂於修行梵行，遠離睡眠，心中對佛法不再疑惑，這才是可能的。』 當時，世尊告訴一位比丘，『你前去告訴低舍比丘，說大師要見他。』 比丘回答佛陀：『是的，我接受教誨。』然後他向佛陀行禮，前往低舍所在之處，說道：『長老低舍！世尊要見你！』低舍聽到命令，就前往世尊所在之處，向佛陀行禮，然後退到一旁站立。 當時，世尊對低舍比丘說：『你低舍！你真的在食堂里對眾多比丘說：『諸位長老！我不能分辨佛法，不樂於修行梵行，常常貪睡，對佛法感到疑惑』嗎？』低舍回答佛陀：『確實如此，世尊！』 佛陀問低舍：『我現在問你，你隨自己的想法回答。你認為如何？如果對於色法不能離貪、不能離欲、不能離愛、不能離念、不能離渴，那麼這個色法如果變化或不同，你認為會產生憂愁、悲傷、惱怒、痛苦嗎？』 低舍回答佛陀：『是的，世尊！如果對於色法不能離貪、不能離欲、不能離愛、不能離念、不能離渴，那麼這個色法如果變化或不同，確實會產生憂愁、悲傷、惱怒、痛苦。世尊！確實如此，沒有不同。』 佛陀告訴低舍：『好啊！好啊！低舍！就應該這樣，不能離貪慾地說法。低舍！對於受、想、行、識，如果不能離貪、不能離欲、不能離愛、不能離念、不能離渴，那麼這個識如果變化或不同，你認為會產生憂愁、悲傷、惱怒、痛苦嗎？』 低舍回答佛陀：『是的，世尊！如果對於識不能離貪、不能離欲、不能離愛、不能離念、不能離渴，那麼這個識如果變化或不同，確實會產生憂愁、悲傷、惱怒、痛苦。』
English version The Buddha told the monks, 'This monk, Tissa, is a foolish person. He does not guard his senses, he does not know moderation in eating, he is not mindful during the early and late watches of the night, he is lazy and indolent, he does not strive diligently, and he is not good at observing and contemplating wholesome teachings. It is impossible for him to discern the Dharma, to delight in the holy life, to be free from sleep, and to be without doubt in the true Dharma. If a monk guards his senses, knows moderation in eating, is mindful and diligent during the early and late watches of the night, observes wholesome teachings, delights in discerning the Dharma, delights in the holy life, is free from sleep, and has no doubt in the Dharma, then that is possible.' At that time, the Blessed One told a monk, 'Go and tell the monk Tissa that the Master calls for him.' The monk replied to the Buddha, 'Yes, I accept the teaching.' Then he bowed to the Buddha and went to where Tissa was, and said, 'Elder Tissa! The Blessed One calls for you!' Tissa, hearing the command, went to where the Blessed One was, bowed at his feet, and stood to one side. At that time, the Blessed One said to the monk Tissa, 'Tissa, is it true that you gathered with many monks in the dining hall and proclaimed, 'Elders! I cannot discern the Dharma, I do not delight in the holy life, I often sleep, and I have doubts about the Dharma'?' Tissa replied to the Buddha, 'It is true, Blessed One!' The Buddha asked Tissa, 'Now I ask you, answer as you see fit. What do you think? If one is not free from greed, not free from desire, not free from love, not free from attachment, not free from thirst for form, and that form changes or becomes different, what do you think? Will sorrow, grief, distress, and suffering arise?' Tissa replied to the Buddha, 'Yes, Blessed One! If one is not free from greed, not free from desire, not free from love, not free from attachment, not free from thirst for form, and that form changes or becomes different, then sorrow, grief, distress, and suffering will indeed arise. Blessed One! It is indeed so, there is no difference.' The Buddha told Tissa, 'Well done! Well done! Tissa! It should be just so, to teach without being free from greed. Tissa! Regarding feeling, perception, mental formations, and consciousness, if one is not free from greed, not free from desire, not free from love, not free from attachment, not free from thirst, and that consciousness changes or becomes different, what do you think? Will sorrow, grief, distress, and suffering arise?' Tissa replied to the Buddha, 'Yes, Blessed One! If one is not free from greed, not free from desire, not free from love, not free from attachment, not free from thirst for consciousness, and that consciousness changes or becomes different, then sorrow, grief, distress, and suffering will indeed arise.'
。世尊！實爾不異。」
佛告低舍：「善哉！善哉！正應如是，識不離貪慾說法。」
佛告低舍：「于意云何？若於色離貪、離欲、離愛、離念、離渴，彼色若變、若異時，當生憂、悲、惱、苦耶？」
低舍白佛：「不也，世尊！」
「如是不異。于意云何？受、想、行、識，離貪、離欲、離愛、離念、離渴，彼識若變、若異，當生憂、悲、惱、苦耶？」
低舍答曰：「不也，世尊！如是不異。」
佛告低舍：「善哉！善哉！低舍！今當說譬，大智慧者，以譬得解。如二士夫共伴行一路，一善知路，一不知路，其不知者語知路者，作如是言：『我欲詣某城、某村、某聚落，當示我路。』時，知路者即示彼路，語言：『士夫，從此道去，前見二道，舍左從右前行，復有坑澗渠流，復當舍左從右，復有叢林，復當舍左從右。汝當如是漸漸前行，得至某城。』」
佛告低舍：「其譬如是：不知路者，譬愚癡凡夫。其知路者，譬如來、應、等正覺。前二路者，謂眾生狐疑。左路者，三不善法——貪、恚、害覺。其右路者，謂三善覺——出要離欲覺、不瞋覺、不害覺。前行左路者，謂邪見、邪志、邪語、邪業、邪命、邪方便、邪念、邪定。前行右路者，謂正見、正志、正語、正業、正命、正方便、正念、正定。坑澗渠流者，謂瞋恚、覆障、憂、悲。叢林者，謂五欲功德也。城者，謂般涅槃。」
佛告低舍：「佛為大師，為諸聲聞所作已作，如今當作哀愍悲念，以義安樂，皆悉已作
世尊，確實如此，沒有不同。 佛陀告訴低舍：『好啊，好啊！正是這樣，識的本質不離貪慾。』 佛陀告訴低舍：『你認為如何？如果對於色，離貪、離欲、離愛、離念、離渴，那麼當這個色發生變化或不同時，會產生憂愁、悲傷、煩惱、痛苦嗎？』 低舍回答佛陀：『不會的，世尊！』 『確實如此，沒有不同。你認為如何？受、想、行、識，如果離貪、離欲、離愛、離念、離渴，那麼當這個識發生變化或不同時，會產生憂愁、悲傷、煩惱、痛苦嗎？』 低舍回答說：『不會的，世尊！確實如此，沒有不同。』 佛陀告訴低舍：『好啊，好啊！低舍！現在我將說個譬喻，有大智慧的人，可以通過譬喻理解。就像兩個旅人一起走在路上，一個熟悉道路，一個不熟悉道路。那個不熟悉道路的人對熟悉道路的人說：『我想去某個城市、某個村莊、某個聚落，請你給我指路。』這時，熟悉道路的人就給他指路，說：『你從這條路走，前面會看到兩條路，捨棄左邊走右邊，繼續往前走，又會遇到坑澗和水渠，還是要捨棄左邊走右邊，再往前走，又會遇到叢林，還是要捨棄左邊走右邊。你這樣漸漸往前走，就能到達那個城市。』 佛陀告訴低舍：『這個譬喻是這樣的：不熟悉道路的人，譬喻愚癡的凡夫。熟悉道路的人，譬喻如來、應供、正等覺。前面的兩條路，是指眾生的狐疑。左邊的路，是指三種不善法——貪、嗔、害的念頭。右邊的路，是指三種善念——出離慾念、不嗔念、不害念。走左邊的路，是指邪見、邪志、邪語、邪業、邪命、邪方便、邪念、邪定。走右邊的路，是指正見、正志、正語、正業、正命、正方便、正念、正定。坑澗和水渠，是指嗔恚、覆障、憂愁、悲傷。叢林，是指五欲的功德。城市，是指般涅槃。』 佛陀告訴低舍：『佛陀作為導師，為所有聲聞弟子所做的事情已經完成，現在應當以慈悲憐憫之心，以正義和安樂來對待他們，這些都已經做完了。』
'Venerable Sir, it is indeed so, there is no difference.' The Buddha said to Dīśa: 'Excellent, excellent! It should be just so. Consciousness is not separate from the teaching of desire.' The Buddha said to Dīśa: 'What do you think? If one is free from greed, desire, love, attachment, and thirst for form, when that form changes or becomes different, will sorrow, grief, distress, and suffering arise?' Dīśa replied to the Buddha: 'No, Venerable Sir!' 'It is indeed so, there is no difference. What do you think? If one is free from greed, desire, love, attachment, and thirst for feeling, perception, mental formations, and consciousness, when that consciousness changes or becomes different, will sorrow, grief, distress, and suffering arise?' Dīśa replied: 'No, Venerable Sir! It is indeed so, there is no difference.' The Buddha said to Dīśa: 'Excellent, excellent! Dīśa! Now I will tell a parable. Those with great wisdom can understand through parables. It is like two men traveling together on a road, one knows the road well, and the other does not. The one who does not know the road says to the one who knows the road: 『I want to go to such and such a city, village, or settlement, please show me the way.』 Then, the one who knows the road shows him the way, saying: 『Man, go this way, ahead you will see two roads, abandon the left and go to the right, continue forward, you will encounter pits and streams, again abandon the left and go to the right, continue forward, you will encounter a forest, again abandon the left and go to the right. If you proceed gradually in this way, you will reach that city.』' The Buddha said to Dīśa: 'This parable is like this: the one who does not know the road is like an ignorant ordinary person. The one who knows the road is like the Tathagata, the Arahant, the Fully Enlightened One. The two roads ahead are the doubts of sentient beings. The left road is the three unwholesome thoughts—greed, hatred, and harmful thoughts. The right road is the three wholesome thoughts—the thought of renunciation, the thought of non-hatred, and the thought of non-harm. Going on the left road is like wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. Going on the right road is like right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. The pits and streams are like anger, obstruction, sorrow, and grief. The forest is like the merits of the five desires. The city is like Parinirvana.' The Buddha said to Dīśa: 'The Buddha, as a teacher, has done what needs to be done for all the disciples, and now, with compassion and pity, with righteousness and peace, all these have been done.'
。汝等今日，當作所作，當於樹下，或空露地、山巖窟宅，敷草為座，善思正念，修不放逸，莫令久後心有悔恨，我今教汝。」
爾時，低舍聞佛所說，歡喜奉行。
（二七二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，眾中有少諍事，世尊責諸比丘故，晨朝著衣持缽，入城乞食。食已，出，攝舉衣缽，洗足，入安陀林，坐一樹下，獨靜思惟，作是念：「眾中有少諍事，我責諸比丘，然彼眾中多年少比丘，出家未久，不見大師，或起悔心，愁憂不樂。我已長夜于諸比丘生哀愍心，今當復還，攝取彼眾，以哀愍故。」
時，大梵王知佛心念，如力士屈伸臂頃，從梵天沒，住于佛前，而白佛言：「如是，世尊！如是，善逝！責諸比丘，以少諍事故。于彼眾中多有年少比丘，出家未久，不見大師，或起悔心，愁憂不樂。世尊長夜哀愍，攝受眾僧。善哉！世尊！愿今當還攝諸比丘。」
爾時，世尊心已垂愍梵天故，默然而許。時，大梵天知佛世尊默然已許，為佛作禮，右繞三匝，忽然不現。
爾時世尊，大梵天王還去未久，即還祇樹給孤獨園。敷尼師檀，𣫍身正坐，表現微相，令諸比丘敢來奉見。時，諸比丘來詣佛所，懷慚愧色，前禮佛足，卻坐一面。
爾時，世尊告諸比丘：「出家之人，卑下活命，剃髮持缽，家家乞食，如被噤咒。所以然者，為求勝義故，為度生、老、病、死、憂、悲、惱、苦、究竟苦邊故
現代漢語譯本：'你們今天應當做的事情，就應當在樹下，或者空曠的露天地方、山巖洞穴，鋪上草作為座位，好好地思考正念，修習不放逸，不要讓很久以後心中產生後悔，我現在教導你們。' 當時，低舍聽了佛所說的話，歡喜地奉行。 （二七二） 我聽聞是這樣的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，僧眾中有些爭執的事情，世尊責備了眾比丘，因此早上穿好衣服，拿著缽，進入城中乞食。吃完飯後，出來，收拾好衣缽，洗了腳，進入安陀林，坐在一棵樹下，獨自靜靜地思考，這樣想：『僧眾中有些爭執的事情，我責備了眾比丘，然而他們之中有很多年輕的比丘，出家不久，沒有見到大師，或許會產生後悔的心情，憂愁不快樂。我一直以來都對眾比丘懷有憐憫之心，現在應當回去，接納他們，因為憐憫的緣故。』 當時，大梵天王知道佛的心念，像力士屈伸手臂一樣，從梵天消失，站在佛的面前，對佛說：『是的，世尊！是的，善逝！責備眾比丘，是因為一些爭執的事情。在他們之中有很多年輕的比丘，出家不久，沒有見到大師，或許會產生後悔的心情，憂愁不快樂。世尊一直以來都懷有憐憫之心，接納僧眾。太好了！世尊！希望您現在就回去接納眾比丘。』 當時，世尊因為憐憫梵天，所以默默地答應了。當時，大梵天王知道佛世尊已經默許，就向佛作禮，右繞三圈，忽然消失不見。 當時，世尊，大梵天王離開后不久，就回到祇樹給孤獨園。鋪好尼師檀，端正地坐著，顯現出微妙的相，讓眾比丘敢於前來拜見。當時，眾比丘來到佛的住所，懷著慚愧的神色，上前禮拜佛的腳，退到一旁坐下。 當時，世尊告訴眾比丘：『出家之人，過著卑微的生活，剃髮持缽，挨家挨戶乞食，就像被下了禁咒一樣。之所以這樣，是爲了追求殊勝的意義，爲了度脫生、老、病、死、憂、悲、惱、苦，達到究竟的苦的盡頭。』
English version: 'You all, today, should do what needs to be done, either under a tree, or in an open space, a mountain cave, spread grass as a seat, think well with right mindfulness, cultivate non-negligence, do not let regret arise in your hearts after a long time, I am now teaching you.' At that time, Low She heard what the Buddha said and joyfully followed it. (Two hundred and seventy-two) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park in Sravasti. At that time, there were some disputes among the assembly, and the World Honored One rebuked the monks. Therefore, in the morning, he put on his robes, took his bowl, and entered the city to beg for food. After eating, he came out, put away his robes and bowl, washed his feet, entered the Andha forest, sat under a tree, and thought quietly to himself: 'There are some disputes among the assembly, and I rebuked the monks. However, among them are many young monks who have not been ordained for long, have not seen the Master, and may feel regret, sorrow, and unhappiness. I have always had compassion for the monks, and now I should return and gather them, out of compassion.' At that time, the Great Brahma King knew the Buddha's thoughts, and as quickly as a strong man bends and stretches his arm, he disappeared from the Brahma heaven and stood before the Buddha, saying to the Buddha: 'Yes, World Honored One! Yes, Well-Gone One! You rebuked the monks because of some disputes. Among them are many young monks who have not been ordained for long, have not seen the Master, and may feel regret, sorrow, and unhappiness. The World Honored One has always had compassion and accepted the Sangha. Excellent! World Honored One! May you now return and gather the monks.' At that time, the World Honored One, out of compassion for Brahma, silently agreed. At that time, the Great Brahma King, knowing that the Buddha had silently agreed, bowed to the Buddha, circumambulated him three times to the right, and suddenly disappeared. At that time, the World Honored One, not long after the Great Brahma King had left, returned to the Jeta Grove, Anathapindika's Park. He spread out his sitting cloth, sat upright, and displayed a subtle appearance, so that the monks would dare to come and see him. At that time, the monks came to the Buddha's place, with ashamed expressions, bowed at the Buddha's feet, and sat down to one side. At that time, the World Honored One told the monks: 'Those who have left home live a humble life, shave their heads, carry a bowl, and beg for food from house to house, as if under a spell. The reason for this is to seek the supreme meaning, to cross over birth, old age, sickness, death, sorrow, grief, distress, and suffering, and to reach the ultimate end of suffering.'
。諸善男子！汝不為王賊所使、非負債人、不為恐怖、不為失命而出家，正為解脫生、老、病、死、憂、悲、惱、苦。汝等不為此而出家耶？」
比丘白佛：「實爾。世尊！」
佛告比丘：「汝等比丘為如是勝義而出家。云何于中猶復有一愚癡凡夫，而起貪慾，極生染著，瞋恚兇暴，懈怠下劣，失念不定，諸根迷亂？譬如士夫從闇而入闇，從冥入冥，從糞廁出復墮糞廁，以血洗血，舍離諸惡還復取惡。我說此譬，凡愚比丘亦復如是。又復譬如焚屍火𣕊，捐棄塳間，不為樵伐之所採拾。我說此譬，愚癡凡夫比丘而起貪慾，極生染著，瞋恚兇暴，懈怠下劣，失念不定，諸根散亂，亦復如是。
「比丘！有三不善覺法。何等為三？貪覺、恚覺、害覺，此三覺由想而起。云何想？想有無量種種，貪想、恚想、害想，諸不善覺從此而生。比丘！貪想、恚想、害想、貪覺、恚覺、害覺，及無量種種不善。云何究竟滅盡？於四念處繫心，住無相三昧，修習多修習，惡不善法從是而滅，無餘永盡，正以此法。
「善男子、善女人信樂出家，修習無相三昧，修習多修習已，住甘露門，乃至究竟甘露涅槃。我不說此甘露涅槃，依三見者。何等為三？有一種見如是如是說：『命則是身。』復有如是見：『命異身異。』又作是說：『色是我，無二無異，長存不變。』多聞聖弟子作是思惟：『世間頗有一法可取而無罪過者？』思惟已，都不見一法可取而無罪過者。我若取色，即有罪過；若取受、想、行、識，則有罪過
現代漢語譯本：『諸位善男子！你們出家不是因為被國王或盜賊驅使，不是因為負債，不是因為恐懼，也不是爲了逃避死亡，而是爲了解脫生、老、病、死、憂愁、悲傷、煩惱和痛苦。你們出家不是爲了這個目的嗎？』 比丘們回答佛說：『確實如此，世尊！』 佛告訴比丘們：『你們這些比丘是爲了如此殊勝的意義而出家。為什麼其中還有愚癡的凡夫，生起貪慾，極度執著，充滿嗔恨和兇暴，懈怠和低下，失去正念和定力，六根迷亂呢？這就像一個人從黑暗進入黑暗，從昏暗進入昏暗，從糞坑出來又掉進糞坑，用血洗血，捨棄惡行又重新去做惡行。我說的這個比喻，愚癡的比丘也是如此。又像焚燒屍體的火堆，被丟棄在墳地，不會被樵夫撿拾。我說的這個比喻，愚癡的凡夫比丘生起貪慾，極度執著，充滿嗔恨和兇暴，懈怠和低下，失去正念和定力，六根散亂，也是如此。』 『比丘們！有三種不善的覺法。是哪三種呢？貪覺、嗔覺、害覺，這三種覺是由想而產生的。什麼是想呢？想有無量種種，貪想、嗔想、害想，各種不善的覺都由此產生。比丘們！貪想、嗔想、害想、貪覺、嗔覺、害覺，以及無量種種不善。如何才能究竟滅盡呢？在四念處繫心，安住于無相三昧，修習並多次修習，惡不善法就會由此滅盡，徹底消失，正是通過這種方法。』 『善男子、善女人，如果信樂出家，修習無相三昧，修習並多次修習之後，就能安住于甘露之門，乃至最終達到甘露涅槃。我不說這種甘露涅槃是依靠三種見解的人所能達到的。是哪三種呢？有一種見解這樣說：『生命就是身體。』還有一種見解說：『生命和身體是不同的。』還有一種見解說：『色就是我，沒有二樣，沒有差別，長久存在，不會改變。』多聞的聖弟子這樣思考：『世間有沒有一種法可以執取而沒有過失呢？』思考之後，發現沒有一種法可以執取而沒有過失。如果我執取色，就會有過失；如果我執取受、想、行、識，就會有過失。』
English version: 『Good men! You did not leave home because you were compelled by a king or a thief, nor because you were in debt, nor because of fear, nor to escape death, but precisely to be liberated from birth, old age, sickness, death, sorrow, grief, distress, and suffering. Did you not leave home for this purpose?』 The monks replied to the Buddha, 『Indeed, Venerable One!』 The Buddha told the monks, 『You monks have left home for such a noble purpose. Why then are there still foolish ordinary people among you who give rise to greed, become extremely attached, are full of hatred and violence, are lazy and inferior, lose mindfulness and concentration, and have their senses confused? It is like a person going from darkness into darkness, from gloom into gloom, coming out of a cesspool only to fall back into a cesspool, washing blood with blood, abandoning evil deeds only to do them again. This is the simile I use, and foolish monks are also like this. It is also like a funeral pyre, discarded in a graveyard, not to be picked up by woodcutters. This is the simile I use, and foolish ordinary monks who give rise to greed, become extremely attached, are full of hatred and violence, are lazy and inferior, lose mindfulness and concentration, and have their senses scattered, are also like this.』 『Monks! There are three unwholesome perceptions. What are the three? The perception of greed, the perception of hatred, and the perception of harm. These three perceptions arise from thought. What is thought? Thought is of countless kinds, thoughts of greed, thoughts of hatred, thoughts of harm, and all unwholesome perceptions arise from this. Monks! Thoughts of greed, thoughts of hatred, thoughts of harm, the perception of greed, the perception of hatred, the perception of harm, and countless kinds of unwholesomeness. How can they be completely extinguished? By focusing the mind on the four foundations of mindfulness, abiding in the signless samadhi, practicing and repeatedly practicing, evil and unwholesome states will be extinguished from this, completely and forever, and it is precisely through this method.』 『Good men and good women, if they believe and rejoice in leaving home, practice the signless samadhi, practice and repeatedly practice, they will abide in the gate of nectar, and ultimately attain the nectar of Nirvana. I do not say that this nectar of Nirvana is attained by those who rely on three views. What are the three? One view says: 『Life is the same as the body.』 Another view says: 『Life is different from the body.』 And another view says: 『Form is me, there is no duality, no difference, it is permanent and unchanging.』 The learned noble disciple thinks thus: 『Is there any dharma in the world that can be grasped without fault?』 After thinking, they find that there is no dharma that can be grasped without fault. If I grasp form, there will be fault; if I grasp feeling, perception, mental formations, or consciousness, there will be fault.』
。作是知已，于諸世間，則無所取，無所取者，自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已。時，諸比丘聞佛所說，歡喜奉行。
應說、小土摶 泡沫、二無知 河流、祇林、樹 低舍責、諸想
雜阿含經卷第十 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第十一
宋天竺三藏求那跋陀羅譯
（二七三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有異比丘獨靜思惟：「云何為我？我何所為？何等是我？我何所住？」從禪覺已，往詣佛所，稽首禮足，退住一面，白佛言：「世尊！我獨一靜處，作是思惟：『云何為我？我何所為？何法是我？我於何住？』」
佛告比丘：「今當爲汝說於二法。諦聽，善思，云何為二？眼色為二。耳聲、鼻香、舌味、身觸、意法為二，是名二法。比丘！若有說言：『沙門瞿曇所說二法，此非為二，我今舍此，更立二法。』彼但有言數，問已不知，增其疑惑，以非境界故。所以者何？緣眼、色，生眼識。
「比丘！彼眼者，是肉形、是內、是因緣、是堅、是受，是名眼肉形內地界。比丘！若眼肉形，若內、若因緣、津澤、是受，是名眼肉形內水界。比丘！若彼眼肉形，若內、若因緣、明暖、是受，是名眼肉形內火界。比丘！若彼眼肉形，若內、若因緣、輕飄動搖、是受，是名眼肉形內風界。
「比丘！譬如兩手和合相對作聲。如是緣眼、色，生眼識，三事和合觸，觸俱生受、想、思
現代漢語譯本：當他這樣認知時，對於世間的一切，便不再執取。不再執取的人，會自覺證得涅槃：『我的生死已經終結，清凈的修行已經確立，該做的已經完成，自己知道不再有來世。』 佛陀說完這部經后，眾比丘聽聞佛陀的教誨，都歡喜地奉行。 應說、小土摶，泡沫、二無知，河流、祇林、樹，低舍責、諸想。 《雜阿含經》卷第十 大正藏第 02 冊 No. 0099 《雜阿含經》 《雜阿含經》卷第十一 宋天竺三藏求那跋陀羅譯 （二七三） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有一位比丘獨自靜坐思惟：『什麼是「我」？我爲了什麼而存在？什麼才算是「我」？我依何而住？』他從禪定中醒來后，前往佛陀的住所，頂禮佛足，退到一旁，稟告佛陀說：『世尊！我獨自一人靜處時，這樣思惟：『什麼是「我」？我爲了什麼而存在？什麼法才算是「我」？我依何而住？』 佛陀告訴比丘：『我現在要為你解說兩種法。仔細聽，好好思考。哪兩種呢？眼和色是兩種。耳和聲、鼻和香、舌和味、身和觸、意和法是兩種，這稱為兩種法。比丘！如果有人說：『沙門瞿曇所說的兩種法，這不是兩種，我現在捨棄這種說法，另外建立兩種法。』他只是在言語上逞強，問他之後卻什麼都不知道，反而增加他的疑惑，因為他沒有達到那個境界。為什麼呢？因為緣于眼和色，才產生眼識。 『比丘！那個眼，是肉體的形狀，是內在的，是因緣和合的，是堅硬的，是感受，這稱為眼肉形內的地界。比丘！如果眼肉形，是內在的，是因緣和合的，是濕潤的，是感受，這稱為眼肉形內的水界。比丘！如果那個眼肉形，是內在的，是因緣和合的，是明亮溫暖的，是感受，這稱為眼肉形內的火界。比丘！如果那個眼肉形，是內在的，是因緣和合的，是輕飄動搖的，是感受，這稱為眼肉形內的風界。 『比丘！譬如兩手合在一起會發出聲音。同樣地，緣于眼和色，產生眼識，這三者和合而有觸，觸同時產生受、想、思。'
English version: When he knows this, he has no attachment to anything in the world. One who has no attachment realizes Nirvana: 『My birth is exhausted, the holy life is established, what was to be done is done, I know that I will not have another existence.』 After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. Should be spoken, small lump of earth, foam, two ignorances, river, Jeta Grove, tree, low dwelling, blame, all thoughts. Miscellaneous Agama Sutra, Scroll 10 Taisho Tripitaka Volume 02, No. 0099, Miscellaneous Agama Sutra Miscellaneous Agama Sutra, Scroll 11 Translated by Gunabhadra of the Song Dynasty, from India (273) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, a certain monk was alone in quiet contemplation: 『What is 「I」? What am I for? What is considered 「I」? Where do I dwell?』 Having awakened from meditation, he went to the Buddha, bowed at his feet, and stood to one side, saying to the Buddha: 『Venerable Sir, when I was alone in a quiet place, I thought: 『What is 「I」? What am I for? What dharma is considered 「I」? Where do I dwell?』 The Buddha said to the monk: 『Now I will explain two dharmas to you. Listen carefully and contemplate well. What are the two? The eye and form are two. The ear and sound, the nose and smell, the tongue and taste, the body and touch, the mind and dharma are two, these are called two dharmas. Monk, if someone says: 『The two dharmas spoken by the Shramana Gautama are not two, I now abandon this and establish two other dharmas.』 He is merely engaging in empty talk, and when questioned, he knows nothing, only increasing his doubts, because he has not reached that state. Why is that? Because, conditioned by the eye and form, eye consciousness arises.』 『Monk, that eye is a physical form, it is internal, it is conditioned, it is solid, it is a sensation, this is called the earth element within the physical form of the eye. Monk, if the physical form of the eye is internal, conditioned, moist, and a sensation, this is called the water element within the physical form of the eye. Monk, if that physical form of the eye is internal, conditioned, bright and warm, and a sensation, this is called the fire element within the physical form of the eye. Monk, if that physical form of the eye is internal, conditioned, light, moving, and a sensation, this is called the wind element within the physical form of the eye.』 『Monk, just as when two hands come together, a sound is produced. Similarly, conditioned by the eye and form, eye consciousness arises, and these three coming together is contact, and with contact, sensation, perception, and thought arise simultaneously.』
。此等諸法非我、非常，是無常之我，非恒、非安隱、變易之我。所以者何？比丘！謂生、老、死、沒、受生之法。
「比丘！諸行如幻、如炎，剎那時頃盡朽，不實來實去。是故，比丘！于空諸行當知、當喜、當念：『空諸行常、恒、住、不變易法空，無我、我所。』譬如明目士夫，手執明燈，入于空室，彼空室觀察。
「如是，比丘！於一切空行、空心觀察歡喜，于空法行，常、恒、住、不變易法，空我、我所。如眼，耳、鼻、舌、身、意法因緣生意識，三事和合觸，觸俱生受、想、思，此諸法無我、無常，乃至空我、我所。比丘！于意云何？眼是常、為非常耶？」
答言：「非常。世尊！」
復問：「若無常者，是苦耶？」
答言：「是苦。世尊！」
復問：「若無常、苦，是變易法，多聞聖弟子寧于中見我、異我、相在不？」
答言：「不也，世尊！」
「耳、鼻、舌、身、意亦復如是。如是多聞聖弟子于眼生厭，厭故不樂，不樂故解脫，解脫知見：『我生已盡，梵行已立，所作已作，自知不受後有。』耳、鼻、舌、身、意亦復如是。」
時，彼比丘聞世尊說合手聲譬經教已，獨一靜處，專精思惟，不放逸住，乃至自知不受後有。成阿羅漢。
（二七四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「非汝有者，當棄捨，舍彼法已，長夜安樂
現代漢語譯本：這些法不是『我』，不是永恒的，是無常的『我』，不是恒常、不是安穩、會變化的『我』。為什麼呢？比丘們！因為有生、老、死、消逝、再生的規律。 比丘們！諸行如幻象、如火焰，瞬間就會朽壞，不真實地來，不真實地去。因此，比丘們！對於空性的諸行，應當知曉、應當歡喜、應當憶念：『空性的諸行是常、恒、住、不變的法，是空無我、空無我所的。』譬如一個視力良好的人，手持明燈，進入空室，觀察那空室。 同樣地，比丘們！對於一切空性的行、空性的心，觀察並歡喜，對於空性的法行，常、恒、住、不變的法，空無我、空無我所。如眼、耳、鼻、舌、身、意，因緣生意識，三者和合產生觸，觸同時產生受、想、思，這些法都是無我、無常的，乃至空無我、空無我所。比丘們！你們認為如何？眼是常還是無常呢？』 回答說：『是無常的，世尊！』 又問：『如果無常，是苦嗎？』 回答說：『是苦，世尊！』 又問：『如果無常、是苦、是會變化的法，多聞的聖弟子會在其中看到我、異於我、或存在於我之中嗎？』 回答說：『不會的，世尊！』 『耳、鼻、舌、身、意也是如此。』如此，多聞的聖弟子對於眼生起厭離，因為厭離而不喜樂，因為不喜樂而解脫，解脫後生起知見：『我的生死已盡，梵行已立，該做的已做完，自己知道不再有後世。』耳、鼻、舌、身、意也是如此。 當時，那些比丘聽聞世尊說完合手聲譬喻的教導后，獨自一人在安靜的地方，專心精進地思考，不放逸地修行，直到自己知道不再有後世，成就了阿羅漢。 （二七四） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『不是你們所有的，應當捨棄，捨棄那些法后，長夜安樂。』
English version: These dharmas are not 'I', not permanent, they are impermanent 'I', not constant, not secure, a changing 'I'. Why is that? Monks! Because there are the laws of birth, aging, death, passing away, and rebirth. Monks! All formations are like illusions, like flames, they decay in an instant, they come unrealistically, and go unrealistically. Therefore, monks! Regarding the empty formations, you should know, should rejoice, should remember: 'Empty formations are constant, permanent, abiding, unchanging dharmas, empty of self, empty of what belongs to self.' Just like a man with good eyesight, holding a bright lamp, enters an empty room, and observes that empty room. Likewise, monks! Regarding all empty formations, empty mind, observe and rejoice, regarding empty dharma practices, constant, permanent, abiding, unchanging dharmas, empty of self, empty of what belongs to self. Like the eye, ear, nose, tongue, body, and mind, from conditions arises consciousness, the three combine to produce contact, contact simultaneously produces feeling, perception, and thought, these dharmas are all without self, impermanent, even empty of self, empty of what belongs to self. Monks! What do you think? Is the eye permanent or impermanent?' They answered: 'It is impermanent, Venerable One!' He asked again: 'If it is impermanent, is it suffering?' They answered: 'It is suffering, Venerable One!' He asked again: 'If it is impermanent, suffering, and a changing dharma, would a well-learned noble disciple see self, different from self, or existing within self in it?' They answered: 'No, Venerable One!' 'The ear, nose, tongue, body, and mind are also like this.' Thus, a well-learned noble disciple becomes weary of the eye, because of weariness he does not delight, because he does not delight he is liberated, after liberation he gains the knowledge: 'My birth is exhausted, the holy life is established, what had to be done is done, I know for myself that there is no further existence.' The ear, nose, tongue, body, and mind are also like this. At that time, those monks, after hearing the Venerable One finish speaking the teaching of the simile of the sound of clapping hands, each went to a quiet place, focused their minds diligently, practiced without negligence, until they knew for themselves that there was no further existence, and became Arhats. (Two hundred and seventy-four) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the Venerable One told the monks: 'What is not yours, you should abandon, after abandoning those dharmas, you will have long-lasting peace and happiness.'
。諸比丘！于意云何？於此祇桓中，諸草木枝葉，有人持去，汝等頗有念言：『此諸物是我所，彼人何故輒持去？』」
答言：「不也，世尊！」
「所以者何？彼亦非我、非我所故，汝諸比丘亦復如是。于非所有物當盡棄捨，棄捨彼法已，長夜安樂。何等為非汝所有？謂眼，眼非汝所有，彼應棄捨，舍彼法已，長夜安樂。耳、鼻、舌、身、意亦復如是。云何？比丘！眼是常耶？為非常耶？」
答言：「無常。」
世尊復問：「若無常者，是苦耶？」
答言：「是苦。世尊！」
復問：「若無常、苦者，是變易法，多聞聖弟子寧于中見我、異我、相在不？」
答言：「不也，世尊！」
「耳、鼻、舌、身、意亦復如是。多聞聖弟子於此六入處觀察非我、非我所，觀察已，于諸世間都無所取，無所取故無所著，無所著故自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二七五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「其有說言大力者，其唯難陀！此是正說。其有說言最端政者，其唯難陀！是則正說。其有說言愛慾重者，其唯難陀！是則正說。
「諸比丘！而今難陀關閉根門，飲食知量，初夜、后夜精勤修習，正智成就，堪能盡壽純一滿凈，梵行清白。彼難陀比丘關閉根門故，若眼見色，不取色相，不取隨形好
現代漢語譯本：『諸位比丘！你們怎麼想？在這祇園中，如果有人拿走這裡的草木枝葉，你們會想：『這些東西是我的，那人為什麼隨便拿走？』嗎？』 比丘們回答：『不會的，世尊！』 『為什麼呢？因為那些東西不是我所有的，也不是屬於我的。你們這些比丘也是如此。對於不是自己所有的東西，應當全部捨棄。捨棄這些法之後，就能長久安樂。什麼不是你們所有的呢？就是眼睛。眼睛不是你們所有的，應當捨棄。捨棄它之後，就能長久安樂。耳朵、鼻子、舌頭、身體、意念也是如此。怎麼樣，比丘們！眼睛是常住不變的嗎？還是無常變化的呢？』 比丘們回答：『是無常的。』 世尊又問：『如果無常，是苦嗎？』 比丘們回答：『是苦，世尊！』 又問：『如果無常、是苦，是變易之法，那麼有智慧的聖弟子會認為其中有『我』、『異於我』、『屬於我』嗎？』 比丘們回答：『不會的，世尊！』 『耳朵、鼻子、舌頭、身體、意念也是如此。有智慧的聖弟子觀察這六種感官接觸之處，認為它們不是『我』，也不是『我所擁有』。觀察之後，對於世間的一切都不執取。因為不執取，所以不執著。因為不執著，所以能自覺證得涅槃：『我的生死已經結束，清凈的修行已經完成，該做的已經做完，自己知道不會再有來生。』 佛陀說完這部經后，比丘們聽了佛陀的教誨，歡喜地奉行。 （二七五） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘：『如果有人說誰是大力士，那一定是難陀！這是正確的說法。如果有人說誰最端正，那一定是難陀！這也是正確的說法。如果有人說誰的愛慾最重，那一定是難陀！這也是正確的說法。』 『諸位比丘！而今難陀關閉六根之門，飲食有節制，初夜和后夜都精勤修行，正智成就，能夠一生都保持純潔圓滿的清凈梵行。這位難陀比丘因為關閉六根之門，所以當眼睛看到顏色時，不執著于顏色的表象，也不執著于細微的特徵。
English version: 'Monks, what do you think? If someone were to take away the grass, trees, branches, and leaves in this Jeta Grove, would you think, 『These things are mine, why is that person taking them away?』' The monks replied, 'No, Venerable Sir.' 'Why is that? Because those things are not mine, nor do they belong to me. You monks are the same. You should completely abandon what is not yours. Having abandoned those things, you will live in peace for a long time. What is not yours? The eye is not yours, it should be abandoned. Having abandoned it, you will live in peace for a long time. The ear, nose, tongue, body, and mind are also the same. Now, monks, is the eye permanent or impermanent?' The monks replied, 'Impermanent.' The Buddha further asked, 'If it is impermanent, is it suffering?' The monks replied, 'It is suffering, Venerable Sir!' He further asked, 'If it is impermanent and suffering, and subject to change, would a well-taught noble disciple see in it 『I』, 『different from I』, or 『belonging to I』?' The monks replied, 'No, Venerable Sir!' 'The ear, nose, tongue, body, and mind are also the same. A well-taught noble disciple, observing these six sense bases, sees them as not 『I』 and not 『belonging to I』. Having observed this, they do not grasp at anything in the world. Because they do not grasp, they are not attached. Because they are not attached, they realize Nirvana: 『Birth is exhausted, the holy life is lived, what had to be done is done, and I know that there will be no further existence.』' Having spoken this discourse, the monks were delighted and practiced the Buddha's teachings. (275) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks, 'If someone were to say who is the strongest, it would be Nanda! That is a correct statement. If someone were to say who is the most handsome, it would be Nanda! That is also a correct statement. If someone were to say who has the strongest desires, it would be Nanda! That is also a correct statement.' 'Monks, now Nanda has closed the doors of his senses, is moderate in eating, and diligently practices in the first and last watches of the night. He has achieved right knowledge and is capable of living a pure and complete holy life until the end of his days. Because this monk Nanda has closed the doors of his senses, when the eye sees a form, he does not grasp at the appearance of the form, nor does he grasp at its details.'
。若諸眼根增不律儀、無明闇障、世間貪、愛、惡不善法不漏其心，生諸律儀；防護于眼、耳、鼻、舌、身、意根，生諸律儀，是名難陀比丘關閉根門。
「飲食知量者，難陀比丘于食係數：『不自高、不放逸、不著色、不著莊嚴，支身而已。任其所得，為止飢渴，修梵行故。故起苦覺令息滅，未起苦覺令不起故，成其崇向故。氣力安樂，無罪觸住故。如人乘車，涂以膏油，不為自高，乃至莊嚴，為載運故。又如涂瘡，不貪其味，為息苦故。』如是，善男子難陀知量而食，乃至無罪觸住，是名難陀知量而食。
「彼善男子難陀初夜、后夜精勤修業者，彼難陀晝則經行、坐禪，除去陰障，以凈其身。于初夜時，經行、坐禪，除去陰障，以凈其身。于中夜時，房外洗足，入于室中，右脅而臥，屈膝累足，繫念明想，作起覺想。於後夜時，徐覺徐起，經行、坐禪，是名善男子難陀初夜、后夜精勤修集。
「彼善男子難陀勝念正知者，是善男子難陀觀察東方，一心正念，安住觀察；觀察南、西、北方，亦復如是。一心正念，安住觀察。如是觀者，世間貪、愛、惡不善法不漏其心。彼善男子難陀覺諸受起，覺諸受住，覺諸受滅，正念而住，不令散亂；覺諸想起，覺諸想住，覺諸想滅，覺諸覺起，覺諸覺住，覺諸覺滅，正念心住，不令散亂，是名善男子難陀正念正智成就。
「是故，諸比丘！當作是學：『關閉根門，如善男子難陀；飲食知量，如善男子難陀；初夜、后夜精勤修業，如善男子難陀；正念正智成就，如善男子難陀
現代漢語譯本：如果諸眼根增長不符合戒律的行為，被無明的黑暗遮蔽，世間的貪婪、愛慾、邪惡和不善的念頭不侵入他的內心，那麼就會產生各種戒律；守護眼、耳、鼻、舌、身、意六根，產生各種戒律，這叫做難陀比丘關閉根門。 現代漢語譯本：『飲食知量』，難陀比丘對於食物的攝取會仔細考量：『不爲了炫耀自己，不放縱慾望，不貪戀食物的色香味，不追求華麗的裝飾，只是爲了維持身體的需要。無論得到什麼食物，都只是爲了止住飢渴，爲了修行清凈的行為。因此，讓已經產生的痛苦感覺平息，讓尚未產生的痛苦感覺不產生，從而成就修行目標。這樣才能保持精力充沛、身心安樂，沒有罪惡的煩惱。就像人乘坐馬車，塗上油脂，不是爲了炫耀自己，甚至不是爲了裝飾，而是爲了運輸貨物。又像塗抹傷口，不是貪圖味道，而是爲了止痛。』像這樣，善男子難陀知道適量地飲食，乃至沒有罪惡的煩惱，這叫做難陀知道適量地飲食。 現代漢語譯本：『彼善男子難陀初夜、后夜精勤修業』，難陀白天會通過經行和坐禪來消除內心的障礙，凈化身心。在初夜時分，通過經行和坐禪來消除內心的障礙，凈化身心。在中夜時分，在房外洗凈雙腳，進入房間，右側臥下，雙膝彎曲，雙腳疊放，保持正念，心中想著醒來的時刻。在後夜時分，慢慢地醒來，然後起身經行和坐禪，這叫做善男子難陀初夜、后夜精勤修習。 現代漢語譯本：『彼善男子難陀勝念正知』，這位善男子難陀觀察東方，一心正念，安住于觀察；觀察南方、西方、北方，也是如此。一心正念，安住于觀察。像這樣觀察，世間的貪婪、愛慾、邪惡和不善的念頭就不會侵入他的內心。這位善男子難陀覺知各種感受的生起，覺知各種感受的持續，覺知各種感受的滅去，保持正念而住，不讓心散亂；覺知各種念頭的生起，覺知各種念頭的持續，覺知各種念頭的滅去；覺知各種覺知的生起，覺知各種覺知的持續，覺知各種覺知的滅去，保持正念而住，不讓心散亂，這叫做善男子難陀成就正念正智。 現代漢語譯本：『因此，諸位比丘！應當這樣學習：『關閉根門，像善男子難陀那樣；飲食知量，像善男子難陀那樣；初夜、后夜精勤修業，像善男子難陀那樣；成就正念正智，像善男子難陀那樣。』
English version: If the sense faculties of the eyes increase without restraint, are obscured by the darkness of ignorance, and worldly greed, desire, evil, and unwholesome thoughts do not penetrate his mind, then various precepts arise; guarding the faculties of the eyes, ears, nose, tongue, body, and mind, various precepts arise. This is called Nanda Bhikkhu closing the doors of the senses. English version: 'Knowing the measure of food,' Nanda Bhikkhu carefully considers his intake of food: 'Not for self-aggrandizement, not for indulgence, not for attachment to the color and flavor of food, not for seeking luxurious adornment, but only to sustain the body. Whatever food is obtained, it is only to stop hunger and thirst, for the sake of practicing pure conduct. Therefore, to let the suffering that has arisen cease, and to prevent the suffering that has not arisen from arising, thereby achieving the goal of practice. In this way, one can maintain energy, peace of mind and body, and be free from the defilement of sin. Just as a person rides in a carriage, applying oil, not for self-aggrandizement, nor even for adornment, but for transporting goods. And like applying ointment to a wound, not for the sake of taste, but to relieve pain.' In this way, the good man Nanda knows the measure of food, and is free from the defilement of sin. This is called Nanda knowing the measure of food. English version: 'That good man Nanda diligently cultivates in the first and last watches of the night,' Nanda spends the day walking and meditating to remove inner obstacles and purify his mind and body. In the first watch of the night, he walks and meditates to remove inner obstacles and purify his mind and body. In the middle watch of the night, he washes his feet outside the room, enters the room, lies down on his right side, with his knees bent and his feet stacked, maintaining mindfulness, thinking of the time to wake up. In the last watch of the night, he slowly wakes up, then gets up to walk and meditate. This is called the good man Nanda diligently cultivating in the first and last watches of the night. English version: 'That good man Nanda is superior in mindfulness and clear comprehension,' this good man Nanda observes the east, with one-pointed mindfulness, abiding in observation; he observes the south, west, and north in the same way. With one-pointed mindfulness, he abides in observation. Observing in this way, worldly greed, desire, evil, and unwholesome thoughts will not penetrate his mind. This good man Nanda is aware of the arising of various feelings, aware of the continuation of various feelings, aware of the cessation of various feelings, abiding in mindfulness, not letting his mind wander; aware of the arising of various thoughts, aware of the continuation of various thoughts, aware of the cessation of various thoughts; aware of the arising of various perceptions, aware of the continuation of various perceptions, aware of the cessation of various perceptions, abiding in mindfulness, not letting his mind wander. This is called the good man Nanda achieving right mindfulness and clear comprehension. English version: 'Therefore, bhikkhus! You should learn in this way: 'Closing the doors of the senses, like the good man Nanda; knowing the measure of food, like the good man Nanda; diligently cultivating in the first and last watches of the night, like the good man Nanda; achieving right mindfulness and clear comprehension, like the good man Nanda.'
。』如教授難陀法，亦當持是為其餘人說。」
時，有異比丘而說偈言：
「善關閉根門， 正念攝心住， 飲食知節量， 覺知諸心相， 善男子難陀， 世尊之所嘆。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二七六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，有如是像類大聲聞尼眾住舍衛國王園中。比丘尼眾其名曰：純陀比丘尼、民陀比丘尼、摩羅婆比丘尼、波羅遮羅比丘尼、阿羅毗迦比丘尼、差摩比丘尼、難摩比丘尼、吉離舍瞿曇彌比丘尼、優缽羅色比丘尼、摩訶波阇波提比丘尼，此等及余比丘尼住王園中。
爾時，摩訶波阇波提比丘尼與五百比丘尼前後圍繞，來詣佛所，稽首禮足，退坐一面。爾時，世尊為摩訶波阇波提比丘尼說法，示、教、照、喜；種種說法，示、教、照、喜已，發遣令還。言：「比丘尼！應時宜去。」
摩訶波阇波提比丘尼聞佛所說，歡喜隨喜，作禮而去。
爾時，世尊知摩訶波阇波提比丘尼去已，告諸比丘：「我年已老邁，不復堪能為諸比丘尼說法，汝等諸比丘僧，今日諸宿德上座，當教授諸比丘尼。」
時，諸比丘受世尊教，次第教授比丘尼，次至難陀。爾時，難陀次第應至而不欲教授。
爾時，摩訶波阇波提比丘尼與五百比丘尼前後圍繞，詣世尊所，稽首禮足，乃至聞法，歡喜隨喜，作禮而去
現代漢語譯本：『如果像教導難陀那樣教導佛法，也應當堅持這樣為其他人宣說。』 當時，有一位比丘說了偈語： 『善於關閉根門，正念攝持心意安住，飲食知道節制，覺察各種心念的生起，善男子難陀，是世尊所讚歎的。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （二七六） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有像這樣的大聲聞比丘尼眾住在舍衛國王園中。比丘尼眾的名字是：純陀比丘尼、民陀比丘尼、摩羅婆比丘尼、波羅遮羅比丘尼、阿羅毗迦比丘尼、差摩比丘尼、難摩比丘尼、吉離舍瞿曇彌比丘尼、優缽羅色比丘尼、摩訶波阇波提比丘尼，這些以及其他比丘尼住在王園中。 當時，摩訶波阇波提比丘尼與五百比丘尼前後圍繞，來到佛陀所在的地方，頂禮佛足，退坐在一旁。當時，世尊為摩訶波阇波提比丘尼說法，開示、教導、啓發、使之歡喜；用種種說法，開示、教導、啓發、使之歡喜后，遣送她們回去。說：『比丘尼們！應該及時離去。』 摩訶波阇波提比丘尼聽聞佛陀所說，歡喜隨喜，作禮離去。 當時，世尊知道摩訶波阇波提比丘尼離開后，告訴眾比丘：『我年事已高，不再能夠為眾比丘尼說法，你們這些比丘僧，今天這些年長有德的上座，應當教導眾比丘尼。』 當時，眾比丘接受世尊的教導，依次教導比丘尼，輪到難陀。當時，難陀輪到應當教導卻不願意教導。 當時，摩訶波阇波提比丘尼與五百比丘尼前後圍繞，來到世尊所在的地方，頂禮佛足，乃至聽聞佛法，歡喜隨喜，作禮離去。
English version: 『If the Dharma is taught as it was to Nanda, it should be upheld and spoken to others as well.』 At that time, a certain bhikkhu spoke these verses: 『Well-guarded are the doors of the senses, with mindfulness the mind is settled, knowing moderation in food, aware of the various states of mind, the good man Nanda, is praised by the World Honored One.』 After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. (276) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, there was a large assembly of bhikkhunis, great disciples, residing in the King's Park in Shravasti. The names of the bhikkhunis were: Bhikkhuni Chunda, Bhikkhuni Minda, Bhikkhuni Malavika, Bhikkhuni Parachala, Bhikkhuni Alavika, Bhikkhuni Chama, Bhikkhuni Nanda, Bhikkhuni Kilisagotami, Bhikkhuni Utpalavarna, Bhikkhuni Mahaprajapati, and these and other bhikkhunis were residing in the King's Park. At that time, Bhikkhuni Mahaprajapati, surrounded by five hundred bhikkhunis, came to where the Buddha was, bowed her head at his feet, and sat down to one side. At that time, the World Honored One taught the Dharma to Bhikkhuni Mahaprajapati, instructing, teaching, illuminating, and gladdening her; after instructing, teaching, illuminating, and gladdening her with various teachings, he dismissed them, saying: 『Bhikkhunis! It is time for you to leave.』 Bhikkhuni Mahaprajapati, having heard what the Buddha had said, rejoiced and followed along, bowed and departed. At that time, the World Honored One, knowing that Bhikkhuni Mahaprajapati had left, said to the bhikkhus: 『I am old and no longer able to teach the Dharma to the bhikkhunis. You bhikkhus, today those of you who are senior and virtuous, should teach the bhikkhunis.』 At that time, the bhikkhus received the Buddha's teaching and taught the bhikkhunis in turn, until it came to Nanda. At that time, Nanda was next in line to teach but was unwilling to do so. At that time, Bhikkhuni Mahaprajapati, surrounded by five hundred bhikkhunis, came to where the World Honored One was, bowed her head at his feet, and even heard the Dharma, rejoiced and followed along, bowed and departed.
。
爾時，世尊知摩訶波阇波提比丘尼去已，問尊者阿難：「誰應次至教授諸比丘尼？」
尊者阿難白佛言：「世尊！諸上座次第教授比丘尼，次至難陀，而難陀不欲教授。」
爾時，世尊告難陀言：「汝當教授諸比丘尼，為諸比丘尼說法。所以者何？我自教授比丘尼，汝亦應爾；我為比丘尼說法，汝亦應爾。」
爾時，難陀默然受教。
時，難陀夜過晨朝，著衣持缽，入舍衛城乞食。食已，還精舍，舉衣缽，洗足已，入室坐禪。從禪覺，著僧伽梨將一比丘往詣王園，諸比丘尼遙見尊者難陀來，疾敷床座，請令就坐，尊者難陀坐已，諸比丘尼稽首敬禮，退坐一面。尊者難陀語諸比丘尼：「諸姊妹！汝等當問我，今當爲汝等說法。汝等解者，當說言解；若不解者，當說不解。於我所說義，若當解者，當善受持；若不解者，汝當更問，當爲汝說。」
諸比丘尼白尊者難陀言：「我等今日聞尊者教，令我等問，告我等言：『汝等若未解者，今悉當問；已解者當言解，未解者當言不解。於我所說義，已解者當奉持，未解者當復更問。』我等聞此，心大歡喜，未解義者，今日當問。」
爾時，尊者難陀告諸比丘尼：「云何？姊妹！于眼內入處觀察，是我、異我、相在不？」
答言：「不也，尊者難陀！」
「耳、鼻、舌、身、意內入處觀察，是我、異我、相在不？」
答言：「不也，尊者難陀！所以者何？尊者難陀！我等已曾於此法如實知見，於六內入處觀察無我，我等已曾作如是意解：『六內入處無我
現代漢語譯本： 當時，世尊知道摩訶波阇波提比丘尼離開后，問尊者阿難：『誰應該接替去教導那些比丘尼呢？』 尊者阿難回答佛說：『世尊！各位上座依次教導比丘尼，接下來輪到難陀，但是難陀不願意教導。』 當時，世尊告訴難陀說：『你應該教導那些比丘尼，為比丘尼說法。為什麼呢？我親自教導比丘尼，你也應該這樣；我為比丘尼說法，你也應該這樣。』 當時，難陀默默地接受了教誨。 那時，難陀在夜晚過去，早晨穿好衣服，拿著缽，進入舍衛城乞食。吃完飯後，回到精舍，收好衣缽，洗完腳，進入房間坐禪。從禪定中醒來，穿上僧伽梨，帶著一位比丘前往王園。那些比丘尼遠遠地看見尊者難陀來了，趕緊鋪好床座，請他坐下。尊者難陀坐下後，那些比丘尼向他頂禮，然後退到一旁坐下。尊者難陀對那些比丘尼說：『各位姐妹！你們應該問我，我現在要為你們說法。你們理解的，就說理解；如果不理解的，就說不理解。對於我所說的道理，如果理解了，就應該好好接受並奉行；如果不理解，你們就應該再問，我會為你們講解。』 那些比丘尼對尊者難陀說：『我們今天聽了尊者的教誨，讓我們提問，告訴我們說：『你們如果還不理解的，現在都可以問；已經理解的就說理解，不理解的就說不理解。對於我所說的道理，已經理解的就應該奉行，不理解的就應該再問。』我們聽了這些話，心裡非常高興，對於不理解的道理，今天就要提問。』 當時，尊者難陀告訴那些比丘尼：『怎麼樣？姐妹們！觀察眼內入處，是『我』、『異我』，還是『相在』呢？』 回答說：『不是的，尊者難陀！』 『觀察耳、鼻、舌、身、意內入處，是『我』、『異我』，還是『相在』呢？』 回答說：『不是的，尊者難陀！為什麼呢？尊者難陀！我們曾經對這個法如實地知見，觀察六內入處是無我的，我們曾經這樣理解：『六內入處是無我的。』
English version: At that time, the World Honored One, knowing that Mahapajapati Bhikkhuni had departed, asked the Venerable Ananda, 'Who should next go to instruct the bhikkhunis?' Venerable Ananda replied to the Buddha, 'World Honored One! The senior monks have been instructing the bhikkhunis in turn, and it is now Nanda's turn, but Nanda does not wish to instruct them.' At that time, the World Honored One said to Nanda, 'You should instruct the bhikkhunis and teach them the Dharma. Why is that? I myself instruct the bhikkhunis, and you should do likewise; I teach the Dharma to the bhikkhunis, and you should do likewise.' At that time, Nanda silently accepted the teaching. Then, after the night had passed, Nanda, in the morning, put on his robes, took his bowl, and entered Savatthi to beg for food. After eating, he returned to the monastery, put away his robes and bowl, washed his feet, and entered his room to meditate. After awakening from meditation, he put on his sanghati and, taking a bhikkhu with him, went to the King's Park. The bhikkhunis, seeing Venerable Nanda coming from afar, quickly spread out seats and invited him to sit. After Venerable Nanda sat down, the bhikkhunis bowed in reverence and sat to one side. Venerable Nanda said to the bhikkhunis, 'Sisters! You should ask me, and I will now teach you the Dharma. If you understand, say that you understand; if you do not understand, say that you do not understand. If you understand the meaning of what I say, you should accept and uphold it well; if you do not understand, you should ask again, and I will explain it to you.' The bhikkhunis said to Venerable Nanda, 'Today we have heard the Venerable's teaching, which tells us to ask questions, saying, 'If you do not yet understand, you should ask now; if you understand, say that you understand, and if you do not understand, say that you do not understand. If you understand the meaning of what I say, you should uphold it, and if you do not understand, you should ask again.' Hearing this, we are very happy, and we will ask about the meanings we do not understand today.' At that time, Venerable Nanda said to the bhikkhunis, 'How is it, sisters? When observing the internal eye-base, is it 'self,' 'other than self,' or 'located in relation to self'?' They replied, 'No, Venerable Nanda!' 'When observing the internal ear, nose, tongue, body, and mind-bases, are they 'self,' 'other than self,' or 'located in relation to self'?' They replied, 'No, Venerable Nanda! Why is that? Venerable Nanda! We have already truly seen and known this Dharma, observing that the six internal bases are without self, and we have understood it in this way: 'The six internal bases are without self.'
。』」
尊者難陀告諸比丘尼：「善哉！善哉！姊妹！應如是解：『六內入處觀察無我。』諸比丘尼！色外入處是我、異我、相在不？」
答言：「不也，尊者難陀！」
「聲、香、味、觸、法外入處，是我、異我、相在不？」
答言：「不也，尊者難陀！所以者何？尊者難陀！我已曾於六外入處如實觀察無我，我常作此意解，六外入處如實無我。」
尊者難陀贊諸比丘尼：「善哉！善哉！汝於此義應如是觀：『六外入處無我。』若緣眼、色，生眼識，彼眼識是我、異我、相在不？」
答言：「不也，尊者難陀！」
「耳、鼻、舌、身、意法緣生意識，彼意識是我、異我、相在不？」
答言：「不也，尊者難陀！所以者何？我已曾於此六識身如實觀察無我，我亦常作是意解，六識身如實無我。」
尊者難陀告諸比丘尼：「善哉！善哉！姊妹！汝於此義應如是觀察：『六識身如實無我。』緣眼、色，生眼識，三事和合生觸，彼觸是我、異我、相在不？」
答言：「不也，尊者難陀！」
「耳、鼻、舌、身、意法緣生意識，三事和合生觸，彼觸是我、異我、相在不？」
答言：「不也，尊者難陀！所以者何？我已曾於此六觸觀察如實無我，我亦常如是意解，六觸如實無我。」
尊者難陀告諸比丘尼：「善哉！善哉！當如實觀察：『於六觸身如實無我
現代漢語譯本 尊者難陀對眾比丘尼說：『好啊！好啊！姐妹們！你們應該這樣理解：『觀察六內入處是無我的。』各位比丘尼！色外入處是『我』、『異於我』、還是『存在於我之中』呢？』 她們回答說：『不是的，尊者難陀！』 『那麼，聲、香、味、觸、法外入處，是『我』、『異於我』、還是『存在於我之中』呢？』 她們回答說：『不是的，尊者難陀！為什麼呢？尊者難陀！我曾經對六外入處如實地觀察到無我，我常常這樣理解，六外入處確實是無我的。』 尊者難陀讚歎眾比丘尼說：『好啊！好啊！你們對於這個道理應該這樣觀察：『六外入處是無我的。』如果因眼和色而生起眼識，那麼這個眼識是『我』、『異於我』、還是『存在於我之中』呢？』 她們回答說：『不是的，尊者難陀！』 『耳、鼻、舌、身、意和法為緣而生起意識，那麼這個意識是『我』、『異於我』、還是『存在於我之中』呢？』 她們回答說：『不是的，尊者難陀！為什麼呢？我曾經對這六識身如實地觀察到無我，我也常常這樣理解，六識身確實是無我的。』 尊者難陀對眾比丘尼說：『好啊！好啊！姐妹們！你們對於這個道理應該這樣觀察：『六識身確實是無我的。』因眼和色而生起眼識，三者和合而生觸，那麼這個觸是『我』、『異於我』、還是『存在於我之中』呢？』 她們回答說：『不是的，尊者難陀！』 『耳、鼻、舌、身、意和法為緣而生起意識，三者和合而生觸，那麼這個觸是『我』、『異於我』、還是『存在於我之中』呢？』 她們回答說：『不是的，尊者難陀！為什麼呢？我曾經對這六觸如實地觀察到無我，我也常常這樣理解，六觸確實是無我的。』 尊者難陀對眾比丘尼說：『好啊！好啊！應當如實地觀察：『對於六觸身確實是無我的。』
English version Venerable Nanda said to the nuns: 'Well done! Well done! Sisters! You should understand it this way: 『Observe the six internal sense bases as not-self.』 Nuns! Is the external sense base of form 『self,』 『different from self,』 or 『existing within self』?' They replied: 'No, Venerable Nanda!' 'Is the external sense base of sound, smell, taste, touch, and mental objects 『self,』 『different from self,』 or 『existing within self』?' They replied: 'No, Venerable Nanda! Why is that? Venerable Nanda! I have truly observed the six external sense bases as not-self, and I always understand it this way, that the six external sense bases are truly not-self.' Venerable Nanda praised the nuns: 'Well done! Well done! You should observe this meaning in this way: 『The six external sense bases are not-self.』 If eye-consciousness arises due to the eye and form, is that eye-consciousness 『self,』 『different from self,』 or 『existing within self』?' They replied: 'No, Venerable Nanda!' 'If consciousness arises due to the ear, nose, tongue, body, mind, and mental objects, is that consciousness 『self,』 『different from self,』 or 『existing within self』?' They replied: 'No, Venerable Nanda! Why is that? I have truly observed these six aggregates of consciousness as not-self, and I always understand it this way, that the six aggregates of consciousness are truly not-self.' Venerable Nanda said to the nuns: 'Well done! Well done! Sisters! You should observe this meaning in this way: 『The six aggregates of consciousness are truly not-self.』 If eye-consciousness arises due to the eye and form, and contact arises from the combination of these three, is that contact 『self,』 『different from self,』 or 『existing within self』?' They replied: 'No, Venerable Nanda!' 'If consciousness arises due to the ear, nose, tongue, body, mind, and mental objects, and contact arises from the combination of these three, is that contact 『self,』 『different from self,』 or 『existing within self』?' They replied: 'No, Venerable Nanda! Why is that? I have truly observed these six contacts as not-self, and I always understand it this way, that the six contacts are truly not-self.' Venerable Nanda said to the nuns: 'Well done! Well done! You should truly observe: 『The six aggregates of contact are truly not-self.』'
。』緣眼、色，生眼識，三事和合觸，觸緣受，彼觸緣受是我、異我、相在不？」
答言：「不也，尊者難陀！」
「耳、鼻、舌、身、意法緣生意識，三事和合觸，觸緣受，彼受是我、異我、相在不？」
答言：「不也，尊者難陀！所以者何？我等曾於此六受身如實觀察無我，我亦常作此意解，六受身如實無我。」
尊者難陀告諸比丘尼：「善哉！善哉！汝於此義應如是觀察：『此六受身如實無我。』緣眼、色，生眼識，三事和合生觸，觸緣想，彼想是我、異我、相在不？」
答言：「不也，尊者難陀！」
「耳、鼻、舌、身、意法緣生意識，三事和合生觸，觸緣想，彼想是我、異我、相在不？」
答言：「不也，尊者難陀！所以者何？我曾於此六想身如實觀察無我，我亦常作此意解，六想身如實無我。」
尊者難陀告諸比丘尼：「善哉！善哉！比丘尼！汝於此義應如是觀察：『此六想身如實無我。』緣眼、色，生眼識，三事和合觸，觸緣思，彼思是我、異我、相在不？」
答言：「不也，尊者難陀！」
「耳、鼻、舌、身、意法緣生意識，三事和合觸，觸緣思，彼思是我、異我、相在不？」
答言：「不也，尊者難陀！所以者何？我曾於此六思身如實觀察無我，我常作此意解：『此六思身如實無我。』」
尊者難陀告諸比丘尼：「善哉！善哉！比丘尼！汝於此義應如是觀察：『此六思身如實無我
現代漢語譯本 『以眼和色為緣，產生眼識，這三者和合而有觸，以觸為緣而有受，這受是「我」、異於「我」還是存在於「我」之中？』 回答說：『不是的，尊者難陀！』 『以耳、鼻、舌、身、意和法為緣，產生意識，這三者和合而有觸，以觸為緣而有受，這受是「我」、異於「我」還是存在於「我」之中？』 回答說：『不是的，尊者難陀！為什麼呢？我們曾對這六種受身如實觀察，發現無我，我們也常常這樣理解，這六種受身確實無我。』 尊者難陀告訴眾比丘尼：『好啊！好啊！你們應該這樣觀察這個道理：「這六種受身確實無我。」以眼和色為緣，產生眼識，這三者和合而產生觸，以觸為緣而有想，這想是「我」、異於「我」還是存在於「我」之中？』 回答說：『不是的，尊者難陀！』 『以耳、鼻、舌、身、意和法為緣，產生意識，這三者和合而產生觸，以觸為緣而有想，這想是「我」、異於「我」還是存在於「我」之中？』 回答說：『不是的，尊者難陀！為什麼呢？我們曾對這六種想身如實觀察，發現無我，我們也常常這樣理解，這六種想身確實無我。』 尊者難陀告訴眾比丘尼：『好啊！好啊！比丘尼們！你們應該這樣觀察這個道理：「這六種想身確實無我。」以眼和色為緣，產生眼識，這三者和合而有觸，以觸為緣而有思，這思是「我」、異於「我」還是存在於「我」之中？』 回答說：『不是的，尊者難陀！』 『以耳、鼻、舌、身、意和法為緣，產生意識，這三者和合而有觸，以觸為緣而有思，這思是「我」、異於「我」還是存在於「我」之中？』 回答說：『不是的，尊者難陀！為什麼呢？我們曾對這六種思身如實觀察，發現無我，我們常常這樣理解：「這六種思身確實無我。」』 尊者難陀告訴眾比丘尼：『好啊！好啊！比丘尼們！你們應該這樣觀察這個道理：「這六種思身確實無我。」』
English version 'With the eye and form as conditions, eye-consciousness arises; the coming together of these three is contact; with contact as condition, feeling arises. Is that feeling 'I', different from 'I', or within 'I'?' They replied, 'No, Venerable Nanda!' 'With the ear, nose, tongue, body, and mind, and mental objects as conditions, consciousness arises; the coming together of these three is contact; with contact as condition, feeling arises. Is that feeling 'I', different from 'I', or within 'I'?' They replied, 'No, Venerable Nanda! Why is that? We have truly observed these six bodies of feeling as not-self, and we always understand it this way: the six bodies of feeling are truly not-self.' Venerable Nanda said to the nuns, 'Good! Good! You should observe this meaning in this way: 「These six bodies of feeling are truly not-self.」 With the eye and form as conditions, eye-consciousness arises; the coming together of these three is contact; with contact as condition, perception arises. Is that perception 'I', different from 'I', or within 'I'?' They replied, 'No, Venerable Nanda!' 'With the ear, nose, tongue, body, and mind, and mental objects as conditions, consciousness arises; the coming together of these three is contact; with contact as condition, perception arises. Is that perception 'I', different from 'I', or within 'I'?' They replied, 'No, Venerable Nanda! Why is that? We have truly observed these six bodies of perception as not-self, and we always understand it this way: the six bodies of perception are truly not-self.' Venerable Nanda said to the nuns, 'Good! Good! Nuns! You should observe this meaning in this way: 「These six bodies of perception are truly not-self.」 With the eye and form as conditions, eye-consciousness arises; the coming together of these three is contact; with contact as condition, thought arises. Is that thought 'I', different from 'I', or within 'I'?' They replied, 'No, Venerable Nanda!' 'With the ear, nose, tongue, body, and mind, and mental objects as conditions, consciousness arises; the coming together of these three is contact; with contact as condition, thought arises. Is that thought 'I', different from 'I', or within 'I'?' They replied, 'No, Venerable Nanda! Why is that? We have truly observed these six bodies of thought as not-self, and we always understand it this way: 「These six bodies of thought are truly not-self.」' Venerable Nanda said to the nuns, 'Good! Good! Nuns! You should observe this meaning in this way: 「These six bodies of thought are truly not-self.」'
。』緣眼、色，生眼識，三事和合觸，觸緣愛，彼愛是我、異我、相在不？」
答言：「不也，尊者難陀！」
「耳、鼻、舌、身、意法緣生意識，三事和合觸，觸緣愛，彼愛是我、異我、相在不？」
答言：「不也，尊者難陀！所以者何？我曾於此六愛身如實觀察無我，我常作此意解：『此六愛身如實無我。』」
尊者難陀告諸比丘尼：「汝於此義應如是觀察：『此六愛身如實無我。』姊妹！譬因膏油、因炷，燈明得然；彼油無常，炷亦無常，火亦無常，器亦無常。若有作是言：『無油、無炷、無火、無器，而所依起燈光，常、恒、住、不變易。』作是說者，為等說不？」
答言：「不也，尊者難陀！所以者何？緣油、炷、器然燈，彼油、炷、器悉無常；若無油、無炷、無器，所依燈光亦復隨滅、息、沒、清涼、真實。」
「如是，姊妹！此六內入處無常。若有說言：『此六內入處因緣生喜樂，常、恒、住、不變易、安隱。』是為等說不？」
答言：「不也，尊者難陀！所以者何？我等曾如實觀察，彼彼法緣生彼彼法；彼彼緣法滅，彼彼生法亦復隨滅、息、沒、清涼、真實。」
尊者難陀告諸比丘尼：「善哉！善哉！比丘尼！汝於此義應如是觀察：『彼彼法緣生彼彼法，彼彼法緣滅，彼彼生法亦復隨滅、息、沒、寂靜、清涼、真實。』諸姊妹！譬如大樹根、莖、枝、葉，根亦無常，莖、枝、葉皆悉無常
現代漢語譯本 『眼緣於色，產生眼識，這三者和合而有觸，觸緣于愛，這愛是我、異於我、還是存在於我之中呢？』 回答說：『不是的，尊者難陀！』 『耳、鼻、舌、身、意緣於法產生意識，這三者和合而有觸，觸緣于愛，這愛是我、異於我、還是存在於我之中呢？』 回答說：『不是的，尊者難陀！為什麼呢？我曾對這六種愛慾之身如實觀察，發現其中沒有我，我常常這樣理解：這六種愛慾之身確實沒有我。』 尊者難陀告訴眾比丘尼：『你們對於這個道理應該這樣觀察：這六種愛慾之身確實沒有我。』姐妹們！譬如因為膏油、因為燈芯，燈火才能點燃；那油是無常的，燈芯也是無常的，火也是無常的，燈具也是無常的。如果有人說：『沒有油、沒有燈芯、沒有火、沒有燈具，而所依附產生的燈光，是常住、恒久、不變易的。』這樣說，是正確的嗎？ 回答說：『不是的，尊者難陀！為什麼呢？因為油、燈芯、燈具才能點燃燈，而油、燈芯、燈具都是無常的；如果沒有油、沒有燈芯、沒有燈具，所依附的燈光也會隨之熄滅、停止、消失、清涼、真實。』 『同樣，姐妹們！這六種內在的感官也是無常的。如果有人說：這六種內在的感官因緣而生的喜樂，是常住、恒久、不變易、安穩的。』這樣說是正確的嗎？ 回答說：『不是的，尊者難陀！為什麼呢？我們曾如實觀察，那些法因緣而生那些法；那些因緣法滅，那些生法也隨之熄滅、停止、消失、清涼、真實。』 尊者難陀告訴眾比丘尼：『好啊！好啊！比丘尼們！你們對於這個道理應該這樣觀察：那些法因緣而生那些法，那些法因緣滅，那些生法也隨之熄滅、停止、消失、寂靜、清涼、真實。』姐妹們！譬如大樹的根、莖、枝、葉，根也是無常的，莖、枝、葉也都是無常的。
English version 'Eye, conditioned by form, gives rise to eye-consciousness; the coming together of these three is contact; contact conditions feeling; is that feeling 'I', 'other than I', or 'located in I'?' They replied, 'No, Venerable Nanda!' 'Ear, nose, tongue, body, and mind, conditioned by mental objects, give rise to consciousness; the coming together of these three is contact; contact conditions feeling; is that feeling 'I', 'other than I', or 'located in I'?' They replied, 'No, Venerable Nanda! Why is that? Because I have truly observed this sixfold body of feeling and found no self in it. I constantly understand this: this sixfold body of feeling is truly without self.' Venerable Nanda told the nuns, 'You should observe this meaning in this way: this sixfold body of feeling is truly without self.' Sisters! It is like a lamp that is lit because of oil and a wick; that oil is impermanent, the wick is also impermanent, the fire is also impermanent, and the container is also impermanent. If someone were to say: 'Without oil, without a wick, without fire, without a container, the light that arises is permanent, constant, enduring, and unchanging,' would that be correct? They replied, 'No, Venerable Nanda! Why is that? Because the lamp is lit by oil, wick, and container, and the oil, wick, and container are all impermanent; if there is no oil, no wick, no container, the light that depends on them will also cease, be extinguished, disappear, become cool, and be real.' 'Likewise, sisters! These six internal sense bases are impermanent. If someone were to say: 'The joy and pleasure that arise from these six internal sense bases are permanent, constant, enduring, unchanging, and secure,' would that be correct?' They replied, 'No, Venerable Nanda! Why is that? Because we have truly observed that those things arise from those conditions; when those conditions cease, those things that arise also cease, are extinguished, disappear, become cool, and are real.' Venerable Nanda told the nuns, 'Well said! Well said! Nuns! You should observe this meaning in this way: those things arise from those conditions, when those conditions cease, those things that arise also cease, are extinguished, disappear, become peaceful, cool, and real.' Sisters! Just like a large tree with roots, trunk, branches, and leaves, the roots are also impermanent, and the trunk, branches, and leaves are all impermanent.
。若有說言：『無彼樹根、莖、枝、葉，唯有其影常、恒、住、不變易、安隱者，為等說不？』」
答言：「不也，尊者難陀！所以者何？如彼大樹根、莖、枝、葉，彼根亦無常，莖、枝、葉亦復無常，無根、無莖、無枝、無葉，所依樹影，一切悉無。」
「諸姊妹！若緣外六入處無常，若言外六入處因緣生喜樂，恒、住、不變易、安隱者，此為等說不？」
答言：「不也，尊者難陀！所以者何？我曾於此義如實觀察，彼彼法緣生彼彼法，彼彼法緣滅；彼彼生法亦復隨滅、息、沒、寂靜、清涼、真實。」
尊者難陀告諸比丘尼：「善哉！善哉！姊妹！汝於此義當如實觀察：『彼彼法緣生彼彼法，彼彼法緣滅，彼彼生法亦復隨滅、息、沒、寂滅、清涼、真實。』諸姊妹！聽我說譬，夫智者因譬得解。譬如善屠牛師、屠牛弟子手執利刀，解剝其牛，乘間而剝，不傷內肉、不傷外皮，解其枝節筋骨，然後還以皮覆其上。若有人言：『此牛皮肉全而不離。』為等說不？」
答言：「不也，尊者難陀！所以者何？彼善屠牛師、屠牛弟子手執利刀，乘間而剝，不傷皮肉，枝節筋骨悉皆斷截，還以皮覆上，皮肉已離，非不離也。」
「姊妹！我說所譬，今當說義。牛者譬人身粗色……」如篋毒蛇經廣說。
「肉者謂內六入處，外皮者謂外六入處，屠牛者謂學見跡，皮肉中間筋骨者謂貪喜俱，利刀者謂利智慧。多聞聖弟子以智慧利刀斷截一切結、縛、使、煩惱、上煩惱、纏
現代漢語譯本：如果有人說：『沒有那樹的根、莖、枝、葉，只有它的影子是常、恒、住、不變易、安穩的，這樣說是正確的嗎？』 回答說：『不正確，尊者難陀！為什麼呢？因為那大樹的根、莖、枝、葉，那根也是無常的，莖、枝、葉也都是無常的，沒有根、沒有莖、沒有枝、沒有葉，所依附的樹影，一切都將不存在。』 『諸位姐妹！如果緣于外六入處是無常的，卻說外六入處因緣所生的喜樂是恒常、住、不變易、安穩的，這樣說是正確的嗎？』 回答說：『不正確，尊者難陀！為什麼呢？我曾對此義如實觀察，此法因緣生彼法，此法因緣滅；此生法也隨之滅、息、沒、寂靜、清涼、真實。』 尊者難陀告訴眾比丘尼：『好啊！好啊！姐妹們！你們對此義應當如實觀察：『此法因緣生彼法，此法因緣滅，此生法也隨之滅、息、沒、寂滅、清涼、真實。』諸位姐妹！聽我說個譬喻，有智慧的人能從譬喻中得到理解。譬如一個善於屠牛的屠夫或屠牛的弟子，手持利刀，解剖那牛，在空隙處下刀，不傷及內肉，也不傷及外皮，解開它的枝節筋骨，然後又用皮覆蓋在上面。如果有人說：『這牛的皮肉是完整不分離的。』這樣說是正確的嗎？』 回答說：『不正確，尊者難陀！為什麼呢？因為那善於屠牛的屠夫或屠牛的弟子手持利刀，在空隙處下刀，不傷及皮肉，枝節筋骨都已斷截，再用皮覆蓋在上面，皮肉已經分離，並非沒有分離。』 『姐妹們！我所說的譬喻，現在來說明它的意義。牛比喻人的身體粗色……』如同《篋毒蛇經》所廣說。 『肉比喻內六入處，外皮比喻外六入處，屠牛者比喻學習見道的修行者，皮肉中間的筋骨比喻貪慾和喜悅，利刀比喻銳利的智慧。多聞的聖弟子用智慧的利刀斷截一切結、縛、使、煩惱、上煩惱、纏縛。』
English version: If someone were to say, 'Without the roots, stems, branches, and leaves of that tree, only its shadow is constant, permanent, abiding, unchangeable, and secure,' would that be a correct statement?' The answer is, 'No, Venerable Nanda! Why is that? Because the roots, stems, branches, and leaves of that great tree, the roots are also impermanent, the stems, branches, and leaves are also impermanent. Without roots, without stems, without branches, without leaves, the shadow that depends on them, everything will not exist.' 'Sisters! If, because the six external sense bases are impermanent, one were to say that the joy and pleasure arising from the conditions of the six external sense bases are constant, permanent, abiding, unchangeable, and secure, would that be a correct statement?' The answer is, 'No, Venerable Nanda! Why is that? I have truly observed this meaning, that when this condition arises, that phenomenon arises; when this condition ceases, that phenomenon ceases; and that which arises also ceases, subsides, disappears, becomes tranquil, cool, and real.' Venerable Nanda said to the nuns, 'Well said! Well said! Sisters! You should truly observe this meaning: 'When this condition arises, that phenomenon arises; when this condition ceases, that phenomenon ceases; and that which arises also ceases, subsides, disappears, becomes tranquil, cool, and real.' Sisters! Listen to my parable, for the wise understand through parables. For example, a skilled butcher or a butcher's apprentice, holding a sharp knife, dissects a cow, cutting in the spaces, not harming the inner flesh, nor harming the outer skin, separating its limbs and bones, and then covering it with the skin again. If someone were to say, 'The skin and flesh of this cow are whole and not separated,' would that be a correct statement?' The answer is, 'No, Venerable Nanda! Why is that? Because that skilled butcher or butcher's apprentice, holding a sharp knife, cuts in the spaces, not harming the skin and flesh, the limbs and bones are all severed, and then the skin is placed over it again. The skin and flesh have already separated, they are not unseparated.' 'Sisters! What I have said is a parable, now I will explain its meaning. The cow is a metaphor for the coarse form of the human body...' as explained in detail in the 'Basket of Poisonous Snakes Sutra'. 'The flesh is a metaphor for the six internal sense bases, the outer skin is a metaphor for the six external sense bases, the butcher is a metaphor for the practitioner who is learning the path of seeing, the tendons and bones between the skin and flesh are a metaphor for greed and joy, and the sharp knife is a metaphor for sharp wisdom. The learned noble disciple uses the sharp knife of wisdom to cut off all fetters, bonds, defilements, afflictions, higher afflictions, and entanglements.'
。是故，諸姊妹！當如是學：『于所可樂法，心不應著，斷除貪故；所可瞋法，不應生瞋，斷除瞋故；所可癡法，不應生癡，斷除癡故。於五受陰，當觀生滅；於六觸入處，當觀集滅；於四念處，當善繫心。住七覺分，修七覺分已，于其欲漏，心不緣著，心得解脫；于其有漏，心不緣著，心得解脫；于無明漏，心不緣著，心得解脫。』諸姊妹！當如是學。」
爾時，尊者難陀為諸比丘尼說法，示、教、照、喜；示、教、照、喜已，從座起去。時，摩訶波阇波提比丘尼與五百比丘尼眷屬圍繞，往詣佛所，稽首禮足，退住一面，乃至為佛作禮而去。
爾時，世尊知摩訶波阇波提比丘尼去已，告諸比丘：「譬如明月十四日夜，多眾觀月，為是滿耶？為未滿耶？當知彼月未究竟滿。如是，善男子難陀為五百比丘尼正教授、正說法，于其解脫猶未究竟。然此等比丘尼命終之時，不見一結不斷，能使彼還生於此世。」
爾時，世尊復告難陀：「更為諸比丘尼說法。」
爾時，尊者難陀默然奉教，夜過晨朝，持缽入城乞食，食已，乃至往詣王園，就座而坐，為諸比丘尼說法，示、教、照、喜；示、教、照、喜已，從座起去。摩訶波阇波提比丘尼復于異時與五百比丘尼前後圍繞，往詣佛所，稽首禮足，乃至作禮而去。
爾時，世尊知摩訶波阇波提比丘尼去已，告諸比丘：「譬如明月十五日夜，無有人疑月滿不滿者，然其彼月究竟圓滿。如是，善男子難陀為諸比丘尼說如是正教授，究竟解脫；若命終時，無有說彼道路所趣，此當知即是苦邊
現代漢語譯本：所以，各位姐妹！應當這樣學習：『對於令人喜愛的法，內心不應執著，因為要斷除貪慾；對於令人嗔恨的法，不應生起嗔恨，因為要斷除嗔恨；對於令人愚癡的法，不應生起愚癡，因為要斷除愚癡。對於五種受陰，應當觀察它們的生起和滅去；對於六種觸入處，應當觀察它們的集起和滅去；對於四種念處，應當好好地繫念於心。安住於七覺支，修習七覺支之後，對於欲漏，內心不再執著，心得解脫；對於有漏，內心不再執著，心得解脫；對於無明漏，內心不再執著，心得解脫。』各位姐妹！應當這樣學習。』 當時，尊者難陀為各位比丘尼說法，開示、教導、啓發、歡喜；開示、教導、啓發、歡喜之後，從座位起身離去。當時，摩訶波阇波提比丘尼與五百位比丘尼眷屬圍繞，前往佛陀所在之處，頂禮佛足，退到一旁站立，乃至向佛陀作禮后離去。 當時，世尊知道摩訶波阇波提比丘尼離去後，告訴各位比丘：『譬如明月在十四日的夜晚，許多人觀看月亮，會想它是圓滿的嗎？還是未圓滿呢？應當知道那時的月亮還未完全圓滿。同樣地，善男子難陀為五百位比丘尼正確地教導、正確地說法，她們的解脫仍然未達到究竟。然而這些比丘尼在臨終之時，不會看到有一個結縛未斷，能使她們再次投生到這個世間。』 當時，世尊又告訴難陀：『再次為各位比丘尼說法。』 當時，尊者難陀默默地接受教誨，夜晚過去，早晨拿著缽進入城中乞食，吃完飯後，乃至前往王園，就座而坐，為各位比丘尼說法，開示、教導、啓發、歡喜；開示、教導、啓發、歡喜之後，從座位起身離去。摩訶波阇波提比丘尼又在其他時間與五百位比丘尼前後圍繞，前往佛陀所在之處，頂禮佛足，乃至作禮后離去。 當時，世尊知道摩訶波阇波提比丘尼離去後，告訴各位比丘：『譬如明月在十五日的夜晚，沒有人會懷疑月亮是否圓滿，然而那時的月亮是究竟圓滿的。同樣地，善男子難陀為各位比丘尼說如此正確的教導，她們的解脫是究竟的；如果她們臨終之時，沒有辦法說出她們所趣向的道路，這應當知道就是苦的終結。』
English version: Therefore, sisters, you should train yourselves thus: 『Towards what is pleasing, the mind should not be attached, because of abandoning greed; towards what is displeasing, anger should not arise, because of abandoning anger; towards what is delusive, delusion should not arise, because of abandoning delusion. Regarding the five aggregates of clinging, you should observe their arising and passing away; regarding the six sense bases, you should observe their arising and cessation; regarding the four foundations of mindfulness, you should well establish your minds. Dwelling in the seven factors of enlightenment, having cultivated the seven factors of enlightenment, regarding the outflow of sensual desire, the mind is not attached, and the mind is liberated; regarding the outflow of becoming, the mind is not attached, and the mind is liberated; regarding the outflow of ignorance, the mind is not attached, and the mind is liberated.』 Sisters, you should train yourselves thus.』 At that time, the venerable Nanda taught the nuns, instructing, guiding, illuminating, and gladdening them; having instructed, guided, illuminated, and gladdened them, he rose from his seat and departed. Then, Mahāpajāpatī Gotamī, surrounded by a retinue of five hundred nuns, went to where the Buddha was, bowed down at his feet, stood to one side, and after paying homage to the Buddha, departed. Then, the Blessed One, knowing that Mahāpajāpatī Gotamī had departed, said to the monks: 『Just as on the fourteenth night of the bright moon, many people look at the moon, wondering whether it is full or not yet full, it should be known that the moon is not yet completely full. Similarly, the good man Nanda has correctly instructed and taught the five hundred nuns, but their liberation is not yet complete. However, when these nuns die, they will not see a single fetter unbroken that would cause them to be reborn in this world.』 Then, the Blessed One said to Nanda: 『Teach the nuns again.』 Then, the venerable Nanda silently accepted the teaching. After the night had passed, in the morning, he took his bowl and entered the city for alms. Having eaten, he went to the King』s Park, sat down, and taught the nuns, instructing, guiding, illuminating, and gladdening them; having instructed, guided, illuminated, and gladdened them, he rose from his seat and departed. Mahāpajāpatī Gotamī, at another time, surrounded by a retinue of five hundred nuns, went to where the Buddha was, bowed down at his feet, and after paying homage, departed. Then, the Blessed One, knowing that Mahāpajāpatī Gotamī had departed, said to the monks: 『Just as on the fifteenth night of the bright moon, no one doubts whether the moon is full or not, but that moon is completely full. Similarly, the good man Nanda has given such correct instruction to the nuns that their liberation is complete; if at the time of their death, there is no way to say where they are going, it should be known that this is the end of suffering.』
。」是為世尊為五百比丘尼受第一果記。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二七七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有不律儀、律儀。諦聽，善思，當爲汝說。
「云何不律儀？眼根不律儀所攝護。眼識著色，緣著故，以生苦受；苦受故，不一其心；不一心故，不得如實知見；不得如實知見故，不離疑惑；不離疑惑故，由他所誤，而常苦住。耳、鼻、舌、身、意亦復如是。是名不律儀。
「云何律儀？眼根律儀所攝護。眼識識色，心不染著；心不染著已，常樂更住；心樂住已，常一其心；一其心已，如實知見；如實知見已，離諸疑惑；離諸疑惑已，不由他誤，常安樂住。耳、鼻、舌、身、意亦復如是。是名律儀。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二七八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有退、不退法、六觸入處。諦聽，善思，當爲汝說。
「云何退法？謂眼識色生欲覺，彼比丘歡喜讚歎，執取繫著，隨順彼法迴轉，當知是比丘退諸善法，世尊所說，是名退法。耳、鼻、舌、身、意亦復如是。
「云何名不退法？眼識色緣，生欲覺結，彼比丘不喜、不讚嘆、不執取、不繫著，于彼法不隨順迴轉，當知是比丘不退轉諸善法，世尊說是不退法。耳、鼻、舌、身、意亦復如是。
「云何六勝入處？眼識色緣，不生欲覺、結染著，當知是比丘勝彼入處
現代漢語譯本 這是世尊為五百比丘尼授記證得初果。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（二七七） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有不律儀和律儀。仔細聽，好好思考，我將為你們解說。』 『什麼是不律儀？眼根不受律儀的攝護。眼識接觸到色塵，因為執著，所以產生苦受；因為苦受，所以不能一心；因為不能一心，所以不能如實知見；因為不能如實知見，所以不能脫離疑惑；因為不能脫離疑惑，所以被他人誤導，而常常處於痛苦之中。耳、鼻、舌、身、意也是如此。這叫做不律儀。』 『什麼是律儀？眼根受律儀的攝護。眼識接觸到色塵，心中不生染著；心中不生染著后，常常安樂地住；心中安樂地住后，常常一心；一心后，如實知見；如實知見后，脫離一切疑惑；脫離一切疑惑后，不被他人誤導，常常安樂地住。耳、鼻、舌、身、意也是如此。這叫做律儀。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（二七八） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有退法、不退法和六觸入處。仔細聽，好好思考，我將為你們解說。』 『什麼是退法？就是眼識接觸到色塵而生起慾念，那位比丘歡喜讚歎，執取繫著，隨順著那種法而轉，應當知道這位比丘會退失各種善法，世尊所說，這叫做退法。耳、鼻、舌、身、意也是如此。』 『什麼叫做不退法？眼識接觸到色塵，生起慾念的結縛，那位比丘不歡喜、不讚嘆、不執取、不繫著，不隨順那種法而轉，應當知道這位比丘不會退失各種善法，世尊說這叫做不退法。耳、鼻、舌、身、意也是如此。』 『什麼是六勝入處？眼識接觸到色塵，不生起慾念、結縛和染著，應當知道這位比丘勝過那個入處。
English version This was when the World Honored One gave the first fruit prediction to five hundred bhikkhunis. After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
(277) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the bhikkhus: 'There are non-restraint and restraint. Listen carefully, think well, and I will explain it to you.' 'What is non-restraint? The eye faculty is not protected by restraint. When eye consciousness encounters form, due to attachment, painful feelings arise; because of painful feelings, one cannot be of one mind; because one cannot be of one mind, one cannot know and see things as they truly are; because one cannot know and see things as they truly are, one cannot be free from doubt; because one cannot be free from doubt, one is misled by others and constantly dwells in suffering. The same is true for the ear, nose, tongue, body, and mind. This is called non-restraint.' 'What is restraint? The eye faculty is protected by restraint. When eye consciousness recognizes form, the mind does not become attached; having not become attached, one dwells in constant joy; having dwelt in joy, one is constantly of one mind; having become of one mind, one knows and sees things as they truly are; having known and seen things as they truly are, one is free from all doubts; having been free from all doubts, one is not misled by others and dwells in constant peace. The same is true for the ear, nose, tongue, body, and mind. This is called restraint.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
(278) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the bhikkhus: 'There are ways of decline, ways of non-decline, and the six sense bases. Listen carefully, think well, and I will explain it to you.' 'What is the way of decline? It is when eye consciousness encounters form and generates a desire, and that bhikkhu rejoices, praises, grasps, clings, and follows that dharma, then know that this bhikkhu will decline from all good dharmas. This is what the World Honored One calls the way of decline. The same is true for the ear, nose, tongue, body, and mind.' 'What is called the way of non-decline? When eye consciousness encounters form and generates a bond of desire, that bhikkhu does not rejoice, does not praise, does not grasp, does not cling, and does not follow that dharma, then know that this bhikkhu will not decline from all good dharmas. This is what the World Honored One calls the way of non-decline. The same is true for the ear, nose, tongue, body, and mind.' 'What are the six superior sense bases? When eye consciousness encounters form, it does not generate desire, bonds, or attachments, then know that this bhikkhu has overcome that sense base.'
。勝彼入處，是世尊所說。耳、鼻、舌、身、意、亦復如是。若彼比丘於六勝入處勝已，貪慾結斷，瞋恚、愚癡結斷。譬如王者，摧敵勝怨，名曰勝王；斷除眾結，名勝婆羅門。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二七九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於此六根不調伏、不關閉、不守護、不執持、不修習，于未來世必受苦報。
「何等為六根？眼根不調伏、不關閉、不守護、不修習、不執持，于未來世必受苦報；耳、鼻、舌、身、意根亦復如是。愚癡無聞凡夫眼根見色，執受相，執受隨形好，任彼眼根趣向，不律儀執受，住世間貪、愛、惡不善法，以漏其心，此等不能執持律儀，防護眼根。耳、鼻、舌、身、意根，亦復如是。如是於六根不調伏、不關閉、不守護、不執持、不修習，于未來世必受苦報。
「云何六根善調伏、善關閉、善守護、善執持、善修習，于未來世必受樂報？多聞聖弟子眼見色，不取色相，不取隨形好，任其眼根之所趣向，常住律儀，世間貪、愛、惡不善法不漏其心，能生律儀，善護眼根。耳、鼻、舌、身、意根，亦復如是。如是六根善調伏、善關閉、善守護、善執持、善修習，于未來世必受樂報。」
即說偈言：
「於六觸入處， 住于不律儀， 是等諸比丘， 長夜受大苦。 斯等於律儀， 常當勤修習， 正信心不二， 諸漏不漏心。 眼見於彼色， 可意不可意， 可意不生欲， 不可不憎惡
現代漢語譯本：
『戰勝這些進入之處，是世尊所說的。』耳朵、鼻子、舌頭、身體、意識也是如此。如果那位比丘在六種勝入處獲得勝利，貪慾的束縛就會斷除，嗔恚和愚癡的束縛也會斷除。譬如一位國王，擊敗敵人，戰勝怨敵，被稱為『勝王』；斷除一切束縛，被稱為『勝婆羅門』。」
佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。
（二七九）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『如果這六根不加以調伏、不關閉、不守護、不執持、不修習，未來世必定會遭受苦報。』
『哪六根呢？眼根不調伏、不關閉、不守護、不修習、不執持，未來世必定會遭受苦報；耳、鼻、舌、身、意根也是如此。愚癡無聞的凡夫，眼根見到色塵，就執著於它的表象，執著於它的細微之處，任由眼根的趨向，不加以約束地執著，心中充滿世間的貪慾、愛戀、邪惡和不善之法，從而使心漏失，這些人不能執持戒律，防護眼根。耳、鼻、舌、身、意根也是如此。像這樣，如果六根不加以調伏、不關閉、不守護、不執持、不修習，未來世必定會遭受苦報。』
『怎樣才能使六根得到善調伏、善關閉、善守護、善執持、善修習，從而在未來世獲得樂報呢？多聞的聖弟子，眼睛看到色塵，不執著於它的表象，不執著於它的細微之處，任由眼根的趨向，常住于戒律，世間的貪慾、愛戀、邪惡和不善之法不會漏入心中，能夠生起戒律，善於守護眼根。耳、鼻、舌、身、意根也是如此。像這樣，如果六根得到善調伏、善關閉、善守護、善執持、善修習，未來世必定會獲得樂報。』
佛陀即說偈語：
『對於六種觸入之處， 如果住在不律儀中， 這些比丘們， 將長夜遭受大苦。 這些人應該在律儀中， 常常勤奮地修習， 以正信不二的心， 使諸漏不漏入心中。 眼睛看到那些色塵， 無論是可意的還是不可意的， 對於可意的不會生起貪慾， 對於不可意的不會生起憎惡。』 現代漢語譯本：
『戰勝這些進入之處，是世尊所說的。』耳朵、鼻子、舌頭、身體、意識也是如此。如果那位比丘在六種勝入處獲得勝利，貪慾的束縛就會斷除，嗔恚和愚癡的束縛也會斷除。譬如一位國王，擊敗敵人，戰勝怨敵，被稱為『勝王』；斷除一切束縛，被稱為『勝婆羅門』。」
佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。
（二七九）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『如果這六根不加以調伏、不關閉、不守護、不執持、不修習，未來世必定會遭受苦報。』
『哪六根呢？眼根不調伏、不關閉、不守護、不修習、不執持，未來世必定會遭受苦報；耳、鼻、舌、身、意根也是如此。愚癡無聞的凡夫，眼根見到色塵，就執著於它的表象，執著於它的細微之處，任由眼根的趨向，不加以約束地執著，心中充滿世間的貪慾、愛戀、邪惡和不善之法，從而使心漏失，這些人不能執持戒律，防護眼根。耳、鼻、舌、身、意根也是如此。像這樣，如果六根不加以調伏、不關閉、不守護、不執持、不修習，未來世必定會遭受苦報。』
『怎樣才能使六根得到善調伏、善關閉、善守護、善執持、善修習，從而在未來世獲得樂報呢？多聞的聖弟子，眼睛看到色塵，不執著於它的表象，不執著於它的細微之處，任由眼根的趨向，常住于戒律，世間的貪慾、愛戀、邪惡和不善之法不會漏入心中，能夠生起戒律，善於守護眼根。耳、鼻、舌、身、意根也是如此。像這樣，如果六根得到善調伏、善關閉、善守護、善執持、善修習，未來世必定會獲得樂報。』
佛陀即說偈語：
『對於六種觸入之處， 如果住在不律儀中， 這些比丘們， 將長夜遭受大苦。 這些人應該在律儀中， 常常勤奮地修習， 以正信不二的心， 使諸漏不漏入心中。 眼睛看到那些色塵， 無論是可意的還是不可意的， 對於可意的不會生起貪慾， 對於不可意的不會生起憎惡。』
English version:
'Conquering these entrances, is what the World Honored One has said.' The ear, nose, tongue, body, and mind are also the same. If that bhikkhu has conquered the six entrances of victory, the fetter of craving will be broken, and the fetters of hatred and delusion will be broken. Just like a king who defeats his enemies and conquers his foes is called a 'victorious king'; one who has broken all fetters is called a 'victorious Brahmin.'
After the Buddha finished speaking this sutra, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them.
(279)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World Honored One told the bhikkhus, 'If these six senses are not subdued, not closed, not guarded, not held, and not cultivated, in the future they will surely suffer the consequences of suffering.'
'What are the six senses? The eye sense not subdued, not closed, not guarded, not cultivated, and not held, in the future will surely suffer the consequences of suffering; the ear, nose, tongue, body, and mind senses are also the same. A foolish, unlearned ordinary person, when the eye sense sees a form, clings to its appearance, clings to its fine details, allows the eye sense to go where it pleases, clings without restraint, and fills the mind with worldly greed, love, evil, and unwholesome dharmas, thus causing the mind to leak. These people cannot hold to the precepts and protect the eye sense. The ear, nose, tongue, body, and mind senses are also the same. Like this, if the six senses are not subdued, not closed, not guarded, not held, and not cultivated, in the future they will surely suffer the consequences of suffering.'
'How can the six senses be well subdued, well closed, well guarded, well held, and well cultivated, so that in the future one will receive the reward of happiness? A well-learned noble disciple, when the eye sees a form, does not grasp its appearance, does not grasp its fine details, allows the eye sense to go where it pleases, always dwells in the precepts, and worldly greed, love, evil, and unwholesome dharmas do not leak into the mind. They are able to generate precepts and are good at guarding the eye sense. The ear, nose, tongue, body, and mind senses are also the same. Like this, if the six senses are well subdued, well closed, well guarded, well held, and well cultivated, in the future one will surely receive the reward of happiness.'
The Buddha then spoke in verse:
'For the six entrances of contact, If one dwells in non-restraint, These bhikkhus, Will suffer great pain for a long night. These people should in the precepts, Always diligently cultivate, With right faith and non-duality, So that the outflows do not leak into the mind. When the eye sees those forms, Whether pleasing or displeasing, For the pleasing, no desire arises, For the displeasing, no hatred arises.' English version:
'Conquering these entrances, is what the World Honored One has said.' The ear, nose, tongue, body, and mind are also the same. If that bhikkhu has conquered the six entrances of victory, the fetter of craving will be broken, and the fetters of hatred and delusion will be broken. Just like a king who defeats his enemies and conquers his foes is called a 'victorious king'; one who has broken all fetters is called a 'victorious Brahmin.'
After the Buddha finished speaking this sutra, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them.
(279)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World Honored One told the bhikkhus, 'If these six senses are not subdued, not closed, not guarded, not held, and not cultivated, in the future they will surely suffer the consequences of suffering.'
'What are the six senses? The eye sense not subdued, not closed, not guarded, not cultivated, and not held, in the future will surely suffer the consequences of suffering; the ear, nose, tongue, body, and mind senses are also the same. A foolish, unlearned ordinary person, when the eye sense sees a form, clings to its appearance, clings to its fine details, allows the eye sense to go where it pleases, clings without restraint, and fills the mind with worldly greed, love, evil, and unwholesome dharmas, thus causing the mind to leak. These people cannot hold to the precepts and protect the eye sense. The ear, nose, tongue, body, and mind senses are also the same. Like this, if the six senses are not subdued, not closed, not guarded, not held, and not cultivated, in the future they will surely suffer the consequences of suffering.'
'How can the six senses be well subdued, well closed, well guarded, well held, and well cultivated, so that in the future one will receive the reward of happiness? A well-learned noble disciple, when the eye sees a form, does not grasp its appearance, does not grasp its fine details, allows the eye sense to go where it pleases, always dwells in the precepts, and worldly greed, love, evil, and unwholesome dharmas do not leak into the mind. They are able to generate precepts and are good at guarding the eye sense. The ear, nose, tongue, body, and mind senses are also the same. Like this, if the six senses are well subdued, well closed, well guarded, well held, and well cultivated, in the future one will surely receive the reward of happiness.'
The Buddha then spoke in verse:
'For the six entrances of contact, If one dwells in non-restraint, These bhikkhus, Will suffer great pain for a long night. These people should in the precepts, Always diligently cultivate, With right faith and non-duality, So that the outflows do not leak into the mind. When the eye sees those forms, Whether pleasing or displeasing, For the pleasing, no desire arises, For the displeasing, no hatred arises.'
。 耳聞彼諸聲， 亦有念不念， 于念不樂著， 不念不起惡。 鼻根之所嗅， 若香若臭物， 等心於香臭， 無慾亦無違。 所食于眾味， 彼亦有美惡， 美味不起貪， 惡味亦不擇。 樂觸以觸身， 不生於放逸， 為苦觸所觸， 不生過惡想。 平等舍苦樂， 不滅者令滅， 心意所觀察， 彼種彼種相。 虛偽而分別， 欲貪轉增廣， 覺悟彼諸惡， 安住離欲心。 善攝此六根， 六境觸不動， 摧伏眾魔怨， 度生死彼岸。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二八〇）
如是我聞：
一時，世尊在拘薩羅國人間遊行，到頻頭城北申恕林中。
爾時，頻頭城中，婆羅門長者皆聞世尊于拘薩羅國人間遊行，住頻頭城申恕林中。聞已，悉共出城，至申恕林，詣世尊所，稽首禮足，退坐一面。
爾時，世尊告頻頭城婆羅門長者：「若人問汝言：『何等像類沙門、婆羅門不應恭敬、尊重、禮事、供養？』汝當答言：『若沙門、婆羅門眼見色，未離貪、未離欲、未離愛、未離渴、未離念，內心不寂靜，所行非法，所行疏澀行。耳、鼻、舌、身、意法亦復如是。如是像類比丘，不應恭敬、尊重、禮事、供養。』
「作是說已，當復問言：『何故如此像類沙門、婆羅門，不應恭敬、尊重、禮事、供養？』汝應答言：『我等眼見色，不離欲、不離愛、不離渴、不離念，內心不寂靜。耳、鼻、舌、身、意法亦復如是
現代漢語譯本 聽到那些聲音，心中也會有念頭生起或不生起。 對於念頭，不執著于喜歡，對於沒有念頭，也不會產生厭惡。 鼻子所聞到的，無論是香還是臭的東西， 都以平等的心對待香和臭，沒有慾望也沒有厭惡。 所吃到的各種味道，其中也有好壞之分， 對於美味不生起貪婪，對於惡味也不挑剔。 當身體接觸到舒適的觸感時，不會因此而放縱自己， 當身體接觸到痛苦的觸感時，也不會產生過分的負面想法。 平等地對待苦和樂，對於那些應該滅除的，就讓它滅除。 心中所觀察到的，是各種各樣的現象。 虛妄地分別，只會讓慾望和貪婪更加增長。 覺悟到這些惡念，安住于遠離慾望的心。 善於控制這六根，使六種境界的接觸都不能動搖你的心。 摧毀所有的魔障和怨恨，度過生死的彼岸。
佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。
（二八〇）
如是我聞：
一時，世尊在拘薩羅國游化人間，到達頻頭城的北邊的申恕林中。
當時，頻頭城中的婆羅門長者們都聽說世尊在拘薩羅國游化人間，住在頻頭城的申恕林中。聽聞后，他們都一起出城，來到申恕林，去到世尊那裡，頂禮佛足，然後退坐在一旁。
這時，世尊告訴頻頭城的婆羅門長者們：『如果有人問你們說：「什麼樣的沙門、婆羅門不應該恭敬、尊重、禮拜、供養？」你們應當回答說：「如果沙門、婆羅門眼睛看到顏色，還沒有離開貪慾、沒有離開慾望、沒有離開愛戀、沒有離開渴求、沒有離開執念，內心不平靜，行為不符合正法，行為粗疏。耳朵、鼻子、舌頭、身體、意念對法也是如此。這樣的沙門、婆羅門，不應該恭敬、尊重、禮拜、供養。」』
『說完這些，如果他們又問：「為什麼這樣的沙門、婆羅門不應該恭敬、尊重、禮拜、供養？」你們應當回答說：「我們眼睛看到顏色，沒有離開慾望、沒有離開愛戀、沒有離開渴求、沒有離開執念，內心不平靜。耳朵、鼻子、舌頭、身體、意念對法也是如此。」』
English version Hearing those sounds, there are thoughts that arise or do not arise. Regarding thoughts, do not cling to liking them, and regarding the absence of thoughts, do not generate aversion. What the nose smells, whether fragrant or foul, Treat fragrance and foulness with an equal mind, without desire or aversion. The various flavors that are eaten, among them there are good and bad, Do not generate greed for delicious flavors, and do not be picky about bad flavors. When the body experiences pleasant touch, do not become indulgent, When the body experiences painful touch, do not generate excessive negative thoughts. Treat suffering and pleasure equally, and let those that should be extinguished be extinguished. What the mind observes are various kinds of phenomena. False discrimination only increases desire and greed. Awaken to these evil thoughts, and dwell in a mind free from desire. Be skilled in controlling these six senses, so that contact with the six realms cannot shake your mind. Destroy all demonic obstacles and hatred, and cross the shore of birth and death.
After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them.
(Two hundred and eighty)
Thus have I heard:
At one time, the World Honored One was traveling in the Kosala country, and arrived at the Shenshu Grove north of the city of Pindou.
At that time, the Brahmin elders of the city of Pindou all heard that the World Honored One was traveling in the Kosala country and was staying in the Shenshu Grove of Pindou. Having heard this, they all left the city together, came to the Shenshu Grove, went to the World Honored One, bowed at his feet, and then sat down to one side.
At this time, the World Honored One said to the Brahmin elders of the city of Pindou: 'If someone asks you, "What kind of Shramanas and Brahmins should not be respected, honored, revered, and offered to?" you should answer, "If a Shramana or Brahmin sees a color with his eyes, and has not yet left greed, has not left desire, has not left love, has not left craving, has not left attachment, and his mind is not peaceful, his behavior is not in accordance with the Dharma, and his behavior is coarse. The same is true for the ears, nose, tongue, body, and mind regarding the Dharma. Such Shramanas and Brahmins should not be respected, honored, revered, and offered to."'
'Having said this, if they ask again, "Why should such Shramanas and Brahmins not be respected, honored, revered, and offered to?" you should answer, "When we see a color with our eyes, we have not left desire, have not left love, have not left craving, have not left attachment, and our minds are not peaceful. The same is true for the ears, nose, tongue, body, and mind regarding the Dharma."'
。彼沙門、婆羅門眼見色，亦不離貪、不離欲、不離愛、不離渴、不離念，內心不寂靜，行非法，行疏澀行。耳、鼻、舌、身、意法亦復如是。我於斯等求其差別，不見差別之行。是故我於斯等像類沙門、婆羅門不應恭敬、尊重、禮事、供養。』
「若復問言：『何等像類沙門、婆羅門所應恭敬、尊重、禮事、供養？』汝應答言：『若彼眼見色，離貪、離欲、離愛、離渴、離念，內心寂靜，不行非法行，行等行，不疏澀行。耳、鼻、舌、身、意法亦復如是。如是像類沙門、婆羅門所應恭敬、尊重、禮事、供養。』
「若復問言：『何故於此像類沙門、婆羅門恭敬、尊重、禮事、供養？』汝應答言：『我等眼見色，不離貪、不離欲、不離愛、不離渴、不離念，內心不寂靜，行非法行，行疏澀行。耳、鼻、舌、身、意法亦復如是。』斯等像類沙門、婆羅門離貪、離欲、離渴、離念，內心寂靜，行如法行，不行疏澀行。耳、鼻、舌、身、意法亦復如是。我等於彼，求其差別，見差別故，于彼像類沙門、婆羅門所應恭敬、尊重、禮事、供養
現代漢語譯本：那些沙門和婆羅門，當他們眼睛看到事物時，仍然無法擺脫貪婪、慾望、愛戀、渴求和執念，內心無法平靜，行為不符合正道，行為粗糙生澀。他們的耳朵、鼻子、舌頭、身體和意念對外界的感知也是如此。我試圖在他們之間找出差別，卻看不到任何行為上的差別。因此，對於這類沙門和婆羅門，我不應該恭敬、尊重、禮拜和供養。 如果有人問：『那麼，什麼樣的沙門和婆羅門才值得恭敬、尊重、禮拜和供養呢？』你應該回答說：『如果他們眼睛看到事物時，能夠擺脫貪婪、慾望、愛戀、渴求和執念，內心平靜，行為符合正道，行為平等，不粗糙生澀。他們的耳朵、鼻子、舌頭、身體和意念對外界的感知也是如此。這樣的沙門和婆羅門才值得恭敬、尊重、禮拜和供養。』 如果有人再問：『為什麼對這樣的沙門和婆羅門恭敬、尊重、禮拜和供養呢？』你應該回答說：『我們自己眼睛看到事物時，無法擺脫貪婪、慾望、愛戀、渴求和執念，內心無法平靜，行為不符合正道，行為粗糙生澀。我們的耳朵、鼻子、舌頭、身體和意念對外界的感知也是如此。』而這些沙門和婆羅門卻能擺脫貪婪、慾望、渴求和執念，內心平靜，行為符合正道，不粗糙生澀。他們的耳朵、鼻子、舌頭、身體和意念對外界的感知也是如此。我們試圖在他們之間找出差別，看到了這種差別，所以我們應該對這樣的沙門和婆羅門恭敬、尊重、禮拜和供養。
English version: Those ascetics and Brahmins, when their eyes see forms, still cannot be free from greed, desire, love, craving, and attachment; their minds are not tranquil; their actions are not in accordance with the Dharma; their actions are coarse and unrefined. Their ears, noses, tongues, bodies, and minds are also the same in their perceptions of the external world. I have tried to find differences among them, but I see no difference in their conduct. Therefore, I should not respect, honor, venerate, or make offerings to such ascetics and Brahmins. If someone asks: 'Then, what kind of ascetics and Brahmins are worthy of respect, honor, veneration, and offerings?' You should answer: 'If they, when their eyes see forms, can be free from greed, desire, love, craving, and attachment; their minds are tranquil; their actions are in accordance with the Dharma; their actions are equal and not coarse or unrefined. Their ears, noses, tongues, bodies, and minds are also the same in their perceptions of the external world. Such ascetics and Brahmins are worthy of respect, honor, veneration, and offerings.' If someone further asks: 'Why respect, honor, venerate, and make offerings to such ascetics and Brahmins?' You should answer: 'When we ourselves see forms with our eyes, we cannot be free from greed, desire, love, craving, and attachment; our minds are not tranquil; our actions are not in accordance with the Dharma; our actions are coarse and unrefined. Our ears, noses, tongues, bodies, and minds are also the same in their perceptions of the external world.' But these ascetics and Brahmins can be free from greed, desire, craving, and attachment; their minds are tranquil; their actions are in accordance with the Dharma, and not coarse or unrefined. Their ears, noses, tongues, bodies, and minds are also the same in their perceptions of the external world. We have tried to find differences between them, and having seen this difference, we should respect, honor, venerate, and make offerings to such ascetics and Brahmins.
。
「如是說已，若復問言：『彼沙門、婆羅門有何行？有何形貌？有何相？汝等知是沙門、婆羅門離貪、向調伏貪，離恚、向調伏恚，離癡、向調伏癡？』汝應答言：『我見彼沙門、婆羅門有如是像類，在空閑處、林中樹下、卑床草蓐，修行遠離，離諸女人，近樂獨人，同禪思者；若於彼處，無眼見色可生樂著，無耳聲、鼻香、舌味、身觸可生樂著，若彼沙門、婆羅門有如是行、如是形貌、如是相，令我等知是沙門，婆羅門離貪、向調伏貪，離恚、向調伏恚，離癡、向調伏癡。』」
時，諸沙門、婆羅門長者白佛言：「奇哉！世尊！不自譽、不毀他，正說其義，各各自於諸入處，分別染污清凈，廣說緣起，如如來、應、等正覺說。譬如士夫，溺者能救，閉者能開，迷者示路，闇處然燈。世尊亦復如是。不自譽、不毀他，正說其義，乃至如如來、應、等正覺說。」
爾時，頻頭城婆羅門長者聞佛所說，歡喜作禮而去。
（二八一）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
時，有縈發目揵連出家來詣佛所，共相問訊，問訊已，退坐一面。
爾時，世尊告縈發目揵連：「汝從何來？」
縈發目揵連白佛言：「我從彼眾多種種異道沙門、婆羅門、遮羅迦出家，集會未曾講堂聽法，從彼林來。」
佛告縈發目揵連：「汝為何等福力故，從彼眾多種種異道沙門、婆羅門、遮羅迦出家所聽其說法？」
縈發目揵連言：「我試聽其競勝論義福利，聽其相違反論議福利故
現代漢語譯本 『如此說后，如果再有人問：『那些沙門、婆羅門有什麼樣的行為？有什麼樣的外貌？有什麼樣的特徵？你們如何知道這些沙門、婆羅門是遠離貪慾、趨向調伏貪慾，遠離嗔恚、趨向調伏嗔恚，遠離愚癡、趨向調伏愚癡的呢？』你們應該回答說：『我看到那些沙門、婆羅門有這樣的形象，他們住在空閑之處、林中樹下、簡陋的床鋪或草墊上，修行遠離塵世，遠離各種女人，喜歡獨處，與禪修者為伴；在那些地方，沒有眼睛所見的美色會讓他們產生貪戀，沒有耳朵聽到的聲音、鼻子聞到的香氣、舌頭嚐到的味道、身體感受到的觸感會讓他們產生貪戀。如果那些沙門、婆羅門有這樣的行為、這樣的外貌、這樣的特徵，我們就可以知道這些沙門、婆羅門是遠離貪慾、趨向調伏貪慾，遠離嗔恚、趨向調伏嗔恚，遠離愚癡、趨向調伏愚癡的。』 當時，那些沙門、婆羅門中的長者們對佛陀說：『真是奇妙啊！世尊！您不自我讚揚，也不詆譭他人，只是正確地闡述真理，各自在各種感官入口處，分別說明染污和清凈的道理，廣泛地講述緣起，就像如來、應供、正等覺所說的那樣。譬如一個人，能救助溺水者，能打開被封閉的門，能為迷路者指明道路，能在黑暗的地方點亮燈火。世尊也是如此。不自我讚揚，也不詆譭他人，只是正確地闡述真理，乃至就像如來、應供、正等覺所說的那樣。』 當時，頻頭城的婆羅門長者聽了佛陀所說，歡喜地行禮后離開了。 （二八一） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，有一位名叫縈發目犍連的出家人來到佛陀所在的地方，互相問候之後，退坐在一旁。 這時，世尊告訴縈發目犍連：『你從哪裡來？』 縈發目犍連回答佛陀說：『我從那些各種不同外道的沙門、婆羅門、遮羅迦出家的地方來，他們從未在講堂聽法，我從他們所在的林中來。』 佛陀告訴縈發目犍連：『你因為什麼樣的福德，從那些各種不同外道的沙門、婆羅門、遮羅迦出家的地方聽他們說法？』 縈發目犍連說：『我嘗試聽他們辯論勝負的利益，聽他們互相矛盾的論議的利益。』
English version 'Having said this, if they were to ask again: 『What conduct do those ascetics and Brahmins have? What appearance do they have? What are their characteristics? How do you know that these ascetics and Brahmins are detached from greed, inclined to subdue greed, detached from hatred, inclined to subdue hatred, detached from delusion, inclined to subdue delusion?』 You should answer: 『I see those ascetics and Brahmins with such characteristics, dwelling in secluded places, under trees in forests, on humble beds or grass mats, practicing detachment, avoiding women, enjoying solitude, and associating with those who meditate; in those places, no sights that please the eye cause them to be attached, no sounds, smells, tastes, or bodily sensations cause them to be attached. If those ascetics and Brahmins have such conduct, such appearance, such characteristics, we know that these ascetics and Brahmins are detached from greed, inclined to subdue greed, detached from hatred, inclined to subdue hatred, detached from delusion, inclined to subdue delusion.』' Then, the elders among those ascetics and Brahmins said to the Buddha: 『Wonderful, Venerable One! You do not praise yourself, nor do you disparage others, but you speak the truth correctly, each in their respective sensory entrances, distinguishing between defilement and purity, extensively explaining dependent origination, just as the Tathagata, the Arahant, the Fully Enlightened One has spoken. It is like a person who can rescue the drowning, open the closed, show the way to the lost, and light a lamp in the darkness. The Venerable One is also like that. Not praising yourself, nor disparaging others, but speaking the truth correctly, even as the Tathagata, the Arahant, the Fully Enlightened One has spoken.』 At that time, the Brahmin elder of Pinducity, having heard what the Buddha said, rejoiced, paid homage, and departed. (281) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha. At that time, a renunciate named Ekapinduka Moggallana came to where the Buddha was, exchanged greetings, and sat down to one side. Then, the Blessed One said to Ekapinduka Moggallana: 『Where have you come from?』 Ekapinduka Moggallana replied to the Buddha: 『I have come from those various ascetics, Brahmins, and wanderers of different sects, who have never heard the Dharma in a lecture hall; I have come from the forest where they dwell.』 The Buddha said to Ekapinduka Moggallana: 『For what merit have you listened to the teachings of those various ascetics, Brahmins, and wanderers of different sects?』 Ekapinduka Moggallana said: 『I tried to listen to the benefit of their competitive debates, and to the benefit of their contradictory arguments.』
。」
佛告目揵連：「長夜久遠，種種異道沙門、婆羅門、遮羅迦出家競勝論議，相違反論議福利，迭相破壞。」
縈發目揵連白佛言：「瞿曇！為諸弟子說何等法福利，令彼轉為人說，不謗如來，不增不減，誠說、法說、法次法說，無有餘人能來比挍、難詰、訶責？」
佛告目連：「明、解脫果報福利，為人轉說者，不謗如來，不乖其理，法次法說，無有能來比挍、難詰、嫌責。」
縈發目揵連白佛言：「瞿曇！諸弟子有法，修習多修習，令明、解脫福利滿足者不？」
佛告縈發目犍連：「有七覺分，修習多修習，明、解脫福利滿足。」
縈發目揵連白佛言：「有法修習，能令七覺分滿足不？」
佛告縈發目揵連：「有四念處，修習多修習，能令七覺分滿足。」
縈發目揵連白佛：「復有法修習多修習，令四念處滿足不？」
佛告縈發目揵連：「有三妙行，修習多修習，能令四念處滿足。」
縈發目揵連白佛言：「復有法修習多修習，令三妙行滿足不？」
佛告目揵連：「有六觸入處律儀，修習多修習，令三妙行滿足。」
縈發目揵連白佛言：「云何六觸入處律儀，修習多修習，令三妙行滿足？」
佛告目揵連：「若眼見適意、可愛念、能長養欲樂、令人緣著之色，彼比丘見已，不喜、不讚嘆、不緣、不著、不住；若眼見不適意、不可愛念、順於苦覺之色，諸比丘見已，不畏、不惡、不嫌、不恚
現代漢語譯本 佛陀告訴目犍連：『長久以來，各種不同教派的沙門、婆羅門、遮羅迦出家人互相競爭，辯論各自的優越之處，互相破壞對方的理論和利益。』 縈發目犍連問佛陀：『瞿曇！您為弟子們宣說何種教法，能讓他們轉告他人時，不誹謗如來，不增不減，真實地說，如法地說，依法次序地說，沒有其他人能來比較、詰難、責備？』 佛陀告訴目犍連：『宣說明和解脫的果報利益，轉告他人時，不誹謗如來，不違背真理，依法次序地說，沒有人能來比較、詰難、責備。』 縈發目犍連問佛陀：『瞿曇！弟子們有沒有一種法，通過修習和多次修習，能使明和解脫的利益圓滿？』 佛陀告訴縈發目犍連：『有七覺支，通過修習和多次修習，能使明和解脫的利益圓滿。』 縈發目犍連問佛陀：『有沒有一種法，通過修習，能使七覺支圓滿？』 佛陀告訴縈發目犍連：『有四念處，通過修習和多次修習，能使七覺支圓滿。』 縈發目犍連問佛陀：『有沒有一種法，通過修習和多次修習，能使四念處圓滿？』 佛陀告訴縈發目犍連：『有三種妙行，通過修習和多次修習，能使四念處圓滿。』 縈發目犍連問佛陀：『有沒有一種法，通過修習和多次修習，能使三種妙行圓滿？』 佛陀告訴目犍連：『有六觸入處的律儀，通過修習和多次修習，能使三種妙行圓滿。』 縈發目犍連問佛陀：『如何通過修習和多次修習六觸入處的律儀，能使三種妙行圓滿？』 佛陀告訴目犍連：『如果眼睛看到適意、可愛、能增長慾望和快樂、令人執著的顏色，這位比丘看到后，不歡喜、不讚嘆、不攀緣、不執著、不住留；如果眼睛看到不適意、不可愛、順應痛苦感覺的顏色，這位比丘看到后，不畏懼、不厭惡、不嫌棄、不嗔恨。』
English version The Buddha told Maudgalyayana, 'For a long time, various ascetics, Brahmins, and Parivrajakas of different paths have been competing, arguing about the superiority of their own doctrines, and destroying each other's theories and benefits.' Eṇi-Maudgalyayana asked the Buddha, 'Gautama! What kind of Dharma do you teach your disciples so that when they pass it on to others, they do not slander the Tathagata, do not add or subtract, speak truthfully, speak according to the Dharma, and speak in accordance with the Dharma, and no one else can come to compare, challenge, or criticize?' The Buddha told Maudgalyayana, 'When explaining the benefits of enlightenment and liberation, and passing it on to others, they do not slander the Tathagata, do not go against the truth, speak in accordance with the Dharma, and no one can come to compare, challenge, or criticize.' Eṇi-Maudgalyayana asked the Buddha, 'Gautama! Is there a Dharma that disciples can practice and cultivate repeatedly to perfect the benefits of enlightenment and liberation?' The Buddha told Eṇi-Maudgalyayana, 'There are the seven factors of enlightenment, which, through practice and repeated cultivation, can perfect the benefits of enlightenment and liberation.' Eṇi-Maudgalyayana asked the Buddha, 'Is there a Dharma that, through practice, can perfect the seven factors of enlightenment?' The Buddha told Eṇi-Maudgalyayana, 'There are the four foundations of mindfulness, which, through practice and repeated cultivation, can perfect the seven factors of enlightenment.' Eṇi-Maudgalyayana asked the Buddha, 'Is there a Dharma that, through practice and repeated cultivation, can perfect the four foundations of mindfulness?' The Buddha told Eṇi-Maudgalyayana, 'There are the three good conducts, which, through practice and repeated cultivation, can perfect the four foundations of mindfulness.' Eṇi-Maudgalyayana asked the Buddha, 'Is there a Dharma that, through practice and repeated cultivation, can perfect the three good conducts?' The Buddha told Maudgalyayana, 'There is the restraint of the six sense bases, which, through practice and repeated cultivation, can perfect the three good conducts.' Eṇi-Maudgalyayana asked the Buddha, 'How does the restraint of the six sense bases, through practice and repeated cultivation, perfect the three good conducts?' The Buddha told Maudgalyayana, 'If the eye sees a color that is pleasing, lovely, capable of increasing desire and pleasure, and causing attachment, that bhikkhu, having seen it, does not rejoice, does not praise, does not cling, does not attach, and does not dwell on it; if the eye sees a color that is displeasing, unlovely, and conducive to painful feelings, that bhikkhu, having seen it, does not fear, does not dislike, does not despise, and does not hate.'
。于彼好色，起眼見已，永不緣著；不好色，起眼見已，永不緣著；內心安住不動，善修解脫，心不懈倦。耳、鼻、舌、身、意識法亦復如是。如是於六觸入修習多修習，滿足三妙行。
「云何修三妙行，滿足四念處？多聞聖弟子于空閑處、林中、樹下，作如是學、如是思惟：『此身惡行，現世、後世必得惡報。我若行身惡行者，必當自生厭悔，他亦嫌薄，大師亦責，諸梵行者亦復以法而嫌我；惡名流佈，遍於諸方，身壞命終，當墮地獄。于身惡行，見現世、後世如是果報，是故除身惡行，修身妙行，口、意惡行亦復如是。』是名修習三妙行已，得四念處清凈滿足。
「云何修四念處？得七覺分滿足？目揵連比丘！如是順身身觀住，彼順身身觀住時，攝念安住不忘。爾時，方便修習念覺分，方便修習念覺分已，得念覺分滿足，于彼心念選擇於法，覺想思量。爾時，方便修習擇法覺分，方便修習擇法覺分已，逮得擇法覺分滿足，選擇彼法，覺想思量。方便修習精進覺分，方便修習精進覺分已，逮得精進覺分滿足，勤精進已，生歡喜心。爾時，修習方便歡喜覺分，修習歡喜覺分已，逮得歡喜覺分滿足，心歡喜已，身心止息。爾時，修習猗息覺分，修習猗息覺分已，逮得猗息覺分滿足，身心息已，得三摩提。爾時，修習定覺分，修習定覺分已，定覺分滿足，謂一其心，貪憂滅息，內身行舍，方便修習舍覺分，方便修習舍覺分已，逮得舍覺分清凈滿足。受、心、法念處，亦如是說。如是修習四念處、七覺分滿足
現代漢語譯本：對於那些美好的事物，當眼睛看到時，永遠不會產生執著；對於那些不美好的事物，當眼睛看到時，也永遠不會產生執著；內心安住不動搖，善於修習解脫之道，心不懈怠疲倦。耳朵、鼻子、舌頭、身體、意識對法的感知也是如此。像這樣在六種感官接觸處進行修習，反覆修習，就能圓滿三種妙行。 現代漢語譯本：『如何修習三種妙行，圓滿四念處呢？』多聞的聖弟子在空閑的地方、樹林中、樹下，這樣學習、這樣思考：『這種身體的惡行，今生來世必定會得到惡報。如果我做了身體的惡行，必定會自己產生厭惡和後悔，別人也會嫌棄我，大師也會責備我，其他修行者也會依法嫌棄我；惡名會傳播到各個地方，身壞命終后，會墮入地獄。』對於身體的惡行，看到今生來世這樣的果報，所以要去除身體的惡行，修習身體的妙行，口和意念的惡行也是如此。這叫做修習三種妙行后，得到四念處的清凈圓滿。 現代漢語譯本：『如何修習四念處，得到七覺分的圓滿呢？』目犍連比丘！像這樣順著身體觀察身體而住，當他順著身體觀察身體而住時，攝持正念安住而不忘失。這時，方便修習念覺分，方便修習念覺分后，得到念覺分的圓滿；對於法，用心念選擇，覺察、思考。這時，方便修習擇法覺分，方便修習擇法覺分后，得到擇法覺分的圓滿；選擇那些法，覺察、思考。方便修習精進覺分，方便修習精進覺分后，得到精進覺分的圓滿；勤奮精進后，生起歡喜心。這時，修習方便歡喜覺分，修習歡喜覺分后，得到歡喜覺分的圓滿；心歡喜后，身心止息。這時，修習猗息覺分，修習猗息覺分后，得到猗息覺分的圓滿；身心止息后，得到三摩地。這時，修習定覺分，修習定覺分后，定覺分圓滿，使心專注，貪慾和憂愁滅息，內在的身體行為捨棄，方便修習舍覺分，方便修習舍覺分后，得到舍覺分的清凈圓滿。對於感受、心念、法的念處，也是這樣說的。像這樣修習四念處，七覺分就圓滿了。
English version: Regarding those beautiful things, when the eyes see them, they will never be attached; regarding those unbeautiful things, when the eyes see them, they will also never be attached; the mind dwells peacefully and unmoving, skillfully cultivating the path of liberation, the mind is not lazy or weary. The perception of the ears, nose, tongue, body, and consciousness towards the Dharma is also the same. By practicing in this way at the six sense contacts, repeatedly practicing, one can perfect the three excellent conducts. English version: 'How does one cultivate the three excellent conducts to perfect the four foundations of mindfulness?' A well-learned noble disciple, in a secluded place, in the forest, under a tree, learns and contemplates in this way: 'These evil actions of the body will surely bring evil consequences in this life and the next. If I commit evil actions of the body, I will surely generate self-disgust and regret, others will also despise me, the master will also rebuke me, and other practitioners will also despise me according to the Dharma; the bad reputation will spread to all places, and after the body is destroyed and life ends, I will fall into hell.' Seeing such consequences in this life and the next for the evil actions of the body, therefore, one should remove the evil actions of the body and cultivate the excellent actions of the body, and the evil actions of the mouth and mind are also the same. This is called cultivating the three excellent conducts and obtaining the pure perfection of the four foundations of mindfulness. English version: 'How does one cultivate the four foundations of mindfulness to obtain the perfection of the seven factors of enlightenment?' O, Maudgalyayana Bhikkhu! In this way, dwelling observing the body in the body, when he dwells observing the body in the body, he gathers mindfulness and dwells without forgetting. At this time, he conveniently cultivates the mindfulness enlightenment factor, and after conveniently cultivating the mindfulness enlightenment factor, he obtains the perfection of the mindfulness enlightenment factor; regarding the Dharma, he chooses with his mind, perceives, and contemplates. At this time, he conveniently cultivates the investigation of Dharma enlightenment factor, and after conveniently cultivating the investigation of Dharma enlightenment factor, he obtains the perfection of the investigation of Dharma enlightenment factor; he chooses those Dharmas, perceives, and contemplates. He conveniently cultivates the effort enlightenment factor, and after conveniently cultivating the effort enlightenment factor, he obtains the perfection of the effort enlightenment factor; after diligent effort, he generates a joyful mind. At this time, he cultivates the joy enlightenment factor, and after cultivating the joy enlightenment factor, he obtains the perfection of the joy enlightenment factor; after the mind is joyful, the body and mind are at rest. At this time, he cultivates the tranquility enlightenment factor, and after cultivating the tranquility enlightenment factor, he obtains the perfection of the tranquility enlightenment factor; after the body and mind are at rest, he obtains Samadhi. At this time, he cultivates the concentration enlightenment factor, and after cultivating the concentration enlightenment factor, the concentration enlightenment factor is perfected, making the mind focused, greed and sorrow cease, the inner bodily actions are abandoned, he conveniently cultivates the equanimity enlightenment factor, and after conveniently cultivating the equanimity enlightenment factor, he obtains the pure perfection of the equanimity enlightenment factor. The foundations of mindfulness for feelings, mind, and Dharma are also spoken of in this way. In this way, by cultivating the four foundations of mindfulness, the seven factors of enlightenment are perfected.
。
「云何修習七覺分？明、解脫滿足？目揵連！若比丘修念覺分，依遠離、依離欲、依滅舍，于進趣修念覺分，逮得明、解脫清凈滿足。乃至修習舍覺分，亦如是說，是名修習七覺分已，明、解脫清凈滿足。如是，目揵連！法法相律，從此岸而到彼岸。」
說是法時，縈發目揵連遠塵離垢，得法眼凈。時，縈發目揵連見法、得法、知法、入法，度諸疑惑，不由於他，于諸法、律得無所畏。從座起，整衣服，為佛作禮，合掌白佛言：「我今寧得於正法、律出家，得具足比丘分不？」
佛告目揵連：「汝今已得於正法、律出家，具足得比丘分，得出家已，專精思惟，不放逸住，乃至成阿羅漢。」
（二八二）
如是我聞：
一時，佛住迦微伽羅牟真鄰陀林中。
時，有年少名郁多羅，是波羅奢那弟子，來詣佛所，恭敬問訊已，退坐一面。
爾時，世尊告郁多羅：「汝師波羅奢那為汝等說修諸根不？」
郁多羅言：「說已，瞿曇！」
佛告郁多羅：「汝師波羅奢那云何說修諸根？」
郁多羅白佛言：「我師波羅奢那說，眼不見色，耳不聽聲，是名修根。」
佛告郁多羅：「若如汝波羅奢那說，盲者是修根不？所以者何？如唯盲者眼不見色。」
爾時，尊者阿難在世尊后，執扇扇佛，尊者阿難語郁多言：「如波羅奢那所說，聾者是修根不？所以者何？如唯聾者耳不聞聲。」
爾時，世尊告尊者阿難：「異於賢聖法、律無上修諸根
現代漢語譯本： 『如何修習七覺支？以達到明、解脫的圓滿？目犍連！如果比丘修習念覺支，依于遠離、依于離欲、依于滅盡而捨棄，在精進修習念覺支時，就能獲得明、解脫的清凈圓滿。乃至修習舍覺支，也應如此說，這稱為修習七覺支后，達到明、解脫的清凈圓滿。如此，目犍連！法與法之間相互關聯，由此岸到達彼岸。』 當佛陀宣說此法時，縈發目犍連遠離塵垢，獲得法眼清凈。當時，縈發目犍連見法、得法、知法、入法，度脫一切疑惑，不依賴他人，對於諸法和戒律都無所畏懼。他從座位起身，整理衣服，向佛陀行禮，合掌對佛陀說：『我現在能否在正法和戒律中出家，獲得具足比丘的資格呢？』 佛陀告訴目犍連：『你現在已經可以在正法和戒律中出家，具足獲得比丘的資格。出家后，要專心精進思惟，不放逸，直至成就阿羅漢。』
（二八二） 如是我聞： 一時，佛陀住在迦微伽羅牟真鄰陀林中。 當時，有一位名叫郁多羅的年輕人，是波羅奢那的弟子，來到佛陀所在之處，恭敬地問候后，退坐在一旁。 這時，世尊告訴郁多羅：『你的老師波羅奢那是否教導你們如何修習諸根？』 郁多羅說：『教導過了，瞿曇！』 佛陀告訴郁多羅：『你的老師波羅奢那如何教導修習諸根？』 郁多羅回答佛陀說：『我的老師波羅奢那說，眼睛不看顏色，耳朵不聽聲音，這稱為修習諸根。』 佛陀告訴郁多羅：『如果像你的老師波羅奢那所說，那麼盲人算是修習諸根嗎？為什麼呢？因為只有盲人才看不到顏色。』 這時，尊者阿難在世尊身後，拿著扇子為佛陀扇風，尊者阿難對郁多羅說：『按照波羅奢那所說，那麼聾子算是修習諸根嗎？為什麼呢？因為只有聾人才聽不到聲音。』 這時，世尊告訴尊者阿難：『與賢聖法和戒律中無上的修習諸根方法不同，'
English version: 'How does one cultivate the seven factors of enlightenment to achieve the fulfillment of clear understanding and liberation? Moggallana! If a bhikkhu cultivates the mindfulness factor of enlightenment, relying on seclusion, relying on dispassion, relying on cessation, and progresses in cultivating the mindfulness factor of enlightenment, he attains the clear understanding and liberation that is pure and complete. The same should be said for cultivating the equanimity factor of enlightenment. This is called cultivating the seven factors of enlightenment, thereby achieving the clear understanding and liberation that is pure and complete. Thus, Moggallana! The laws are interconnected, leading from this shore to the other shore.' When the Buddha spoke this Dharma, the venerable Moggallana, with his hair still bound, was cleansed of defilements and gained the pure Dharma eye. At that time, the venerable Moggallana, with his hair still bound, saw the Dharma, attained the Dharma, knew the Dharma, entered the Dharma, transcended all doubts, was not dependent on others, and was fearless in all Dharmas and precepts. He rose from his seat, adjusted his robe, bowed to the Buddha, and with palms joined, said to the Buddha, 'May I now be ordained in the true Dharma and precepts, and attain the full status of a bhikkhu?' The Buddha told Moggallana, 'You are now ordained in the true Dharma and precepts, and have fully attained the status of a bhikkhu. Having been ordained, you should diligently contemplate, abide without negligence, and eventually become an Arhat.'
(282) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, in the vicinity of Savatthi. At that time, there was a young man named Uttara, a disciple of Parasara, who came to where the Buddha was, respectfully greeted him, and sat down to one side. Then, the Blessed One said to Uttara, 'Does your teacher Parasara teach you how to cultivate the senses?' Uttara said, 'He does, Gotama!' The Buddha said to Uttara, 'How does your teacher Parasara teach the cultivation of the senses?' Uttara replied to the Buddha, 'My teacher Parasara says that not seeing colors with the eyes and not hearing sounds with the ears is called cultivating the senses.' The Buddha said to Uttara, 'If it is as your teacher Parasara says, then is a blind person cultivating the senses? Why is that? Because only a blind person does not see colors.' At that time, the venerable Ananda was behind the Blessed One, fanning the Buddha with a fan. The venerable Ananda said to Uttara, 'According to what Parasara says, then is a deaf person cultivating the senses? Why is that? Because only a deaf person does not hear sounds.' Then, the Blessed One said to the venerable Ananda, 'Different from the noble Dharma and precepts is the supreme cultivation of the senses.'
。」
阿難白佛言：「唯愿世尊為諸比丘說賢聖法、律無上修根，諸比丘聞已，當受奉行。」
佛告阿難：「諦聽，善思，當爲汝說。緣眼、色，生眼識，見可意色，欲修如來厭離正念正智。眼、色緣生眼識，不可意故，修如來不厭離正念正智，眼、色緣生眼識，可意不可意，欲修如來厭離、不厭離正念正智。眼、色緣生眼識，不可意可意，欲修如來不厭離、厭離正念正智。眼、色緣生眼識，可意不可意，可不可意，欲修如來厭、不厭、俱離舍心住正念正智。
「如是，阿難！若有於此五句，心善調伏、善關閉、善守護、善攝持、善修習，是則于眼、色無上修根。耳、鼻、舌、身、意法亦如是說。阿難！是名賢聖法，律無上修根。」
尊者阿難白佛言：「世尊！云何賢聖法、律為賢聖修根？」
佛告阿難：「眼、色緣生眼識，生可意，生不可意，生可意不可意。彼聖弟子如是如實知：『我眼、色緣生眼識，生可意，生不可意，生可意不可意，此則寂滅，此則勝妙，所謂俱舍；得彼舍已，離厭、不厭。譬如力士頃。如是眼、色緣生眼識生可意，生不可意，生可意不可意，俄爾盡滅，得離厭、不厭，舍。』
「如是耳、聲緣生耳識，生可意，生不可意，生可意不可意。聖弟子如是如實知：『我耳識聞聲，生可意，生不可意，生可意不可意，此則寂滅、勝妙，所謂為舍；得舍已，離厭、不厭。譬如大力士夫彈指，發聲即滅。如是耳、聲緣生耳識，生可意，生不可意，生可意不可意，生已盡滅，是則為舍，得彼舍已，離厭、不厭
阿難對佛說：『世尊，請為眾比丘宣說賢聖之法、戒律中無上的修行根基，眾比丘聽聞后，定當接受並奉行。』 佛告訴阿難：『仔細聽，好好思考，我將為你解說。因眼和色塵，產生眼識，見到可喜的，就修習如來的厭離、正念和正智。因眼和色塵產生眼識，見到不可喜的，就修習如來的不厭離、正念和正智。因眼和色塵產生眼識，見到既可喜又不可喜的，就修習如來的厭離和不厭離的正念和正智。因眼和色塵產生眼識，見到不可喜又可喜的，就修習如來的不厭離和厭離的正念和正智。因眼和色塵產生眼識，見到可喜、不可喜、既可喜又不可喜的，就修習如來的厭離、不厭離、俱離的舍心，安住于正念和正智。 『阿難，如果有人能在這五種情況下，善於調伏內心、善於關閉感官、善於守護心念、善於攝持心意、善於修習，那麼他就能在眼和色塵上達到無上的修行根基。耳、鼻、舌、身、意和法也是如此。阿難，這稱為賢聖之法，戒律中無上的修行根基。』 尊者阿難對佛說：『世尊，如何理解賢聖之法、戒律是賢聖的修行根基呢？』 佛告訴阿難：『因眼和色塵產生眼識，產生可喜的感受，產生不可喜的感受，產生既可喜又不可喜的感受。這位聖弟子如實地知道：『我的眼和色塵產生眼識，產生可喜的感受，產生不可喜的感受，產生既可喜又不可喜的感受，這些感受都會寂滅，這是最殊勝的，這就是所謂的舍；得到這種舍之後，就脫離了厭惡和不厭惡。就像一個力士彈指一樣。』如此，眼和色塵產生眼識，產生可喜的感受，產生不可喜的感受，產生既可喜又不可喜的感受，瞬間就會消滅，從而脫離厭惡和不厭惡，達到舍的狀態。 『同樣，耳和聲音產生耳識，產生可喜的感受，產生不可喜的感受，產生既可喜又不可喜的感受。聖弟子如實地知道：『我的耳識聽到聲音，產生可喜的感受，產生不可喜的感受，產生既可喜又不可喜的感受，這些感受都會寂滅，這是最殊勝的，這就是所謂的舍；得到這種舍之後，就脫離了厭惡和不厭惡。就像一個大力士彈指，聲音瞬間就消失一樣。』如此，耳和聲音產生耳識，產生可喜的感受，產生不可喜的感受，產生既可喜又不可喜的感受，產生后就會消滅，這就是舍，得到這種舍之後，就脫離了厭惡和不厭惡。'
Ananda said to the Buddha, 'Venerable One, I beseech you to explain to the monks the noble Dharma, the supreme foundation of practice in the Vinaya. Having heard it, the monks will accept and practice it.' The Buddha said to Ananda, 'Listen carefully and contemplate well, and I will explain it to you. Because of the eye and form, eye-consciousness arises. When seeing what is agreeable, one cultivates the Tathagata's detachment, right mindfulness, and right wisdom. Because of the eye and form, eye-consciousness arises. When seeing what is disagreeable, one cultivates the Tathagata's non-detachment, right mindfulness, and right wisdom. Because of the eye and form, eye-consciousness arises. When seeing what is both agreeable and disagreeable, one cultivates the Tathagata's detachment and non-detachment, right mindfulness, and right wisdom. Because of the eye and form, eye-consciousness arises. When seeing what is disagreeable and agreeable, one cultivates the Tathagata's non-detachment and detachment, right mindfulness, and right wisdom. Because of the eye and form, eye-consciousness arises. When seeing what is agreeable, disagreeable, and both agreeable and disagreeable, one cultivates the Tathagata's detachment, non-detachment, and equanimity, abiding in right mindfulness and right wisdom.' 'Thus, Ananda, if one is able to skillfully subdue the mind, skillfully close the senses, skillfully guard the mind, skillfully restrain the mind, and skillfully practice in these five situations, then one will have attained the supreme foundation of practice with regard to the eye and form. The same is said for the ear, nose, tongue, body, mind, and dharmas. Ananda, this is called the noble Dharma, the supreme foundation of practice in the Vinaya.' Venerable Ananda said to the Buddha, 'Venerable One, how is the noble Dharma, the Vinaya, the foundation of practice for the noble ones?' The Buddha said to Ananda, 'Because of the eye and form, eye-consciousness arises, giving rise to agreeable feelings, disagreeable feelings, and both agreeable and disagreeable feelings. The noble disciple knows this as it truly is: 『Because of my eye and form, eye-consciousness arises, giving rise to agreeable feelings, disagreeable feelings, and both agreeable and disagreeable feelings. These feelings will cease, this is the most excellent, this is what is called equanimity; having attained this equanimity, one is free from aversion and non-aversion. It is like a strong man snapping his fingers.』 Thus, because of the eye and form, eye-consciousness arises, giving rise to agreeable feelings, disagreeable feelings, and both agreeable and disagreeable feelings, they will instantly cease, thus freeing one from aversion and non-aversion, reaching the state of equanimity. 'Similarly, because of the ear and sound, ear-consciousness arises, giving rise to agreeable feelings, disagreeable feelings, and both agreeable and disagreeable feelings. The noble disciple knows this as it truly is: 『Because of my ear and sound, ear-consciousness arises, giving rise to agreeable feelings, disagreeable feelings, and both agreeable and disagreeable feelings. These feelings will cease, this is the most excellent, this is what is called equanimity; having attained this equanimity, one is free from aversion and non-aversion. It is like a strong man snapping his fingers, the sound instantly disappears.』 Thus, because of the ear and sound, ear-consciousness arises, giving rise to agreeable feelings, disagreeable feelings, and both agreeable and disagreeable feelings, having arisen, they will cease, this is equanimity, having attained this equanimity, one is free from aversion and non-aversion.'
。』
「鼻、香緣生鼻識，生可意，生不可意，生可意不可意。聖弟子如是如實知：『鼻、香緣生鼻識，生可意，生不可意，生可意不可意，此則寂滅，此則勝妙，所謂為舍；得彼舍已，離厭、不厭。譬如蓮荷，水所不染。如是鼻、香緣生鼻識，生可意，生不可意，生可意不可意，生已盡滅，所謂為舍；得彼舍已，離厭、不厭。』
「舌、味緣生舌識，生可意，生不可意，生可意不可意。彼聖弟子如是如實知：『舌、味緣生舌識，生可意，生不可意，生可意不可意，生已盡滅、寂滅、勝妙，所謂為舍；得彼舍已，離厭、不厭。譬如力士舌端唾沫，盡唾令滅。如是舌、味緣生舌識，生可意，生不可意，生可意不可意，生已盡滅，所謂為舍，得彼舍已，離厭、不厭。』
「身、觸緣生身識，生可意，生不可意，生可意不可意，生已盡滅。聖弟子如是如實知：『身、觸緣生身識，生可意，生不可意，生可意不可意，生已盡滅、寂滅、勝妙，所謂為舍；得彼舍已，離厭、不厭。譬如鐵丸燒令極熱，小渧水灑，尋即消滅。如是身、觸緣生身識，生可意，生不可意，生可意不可意，生已盡滅，所謂為舍，得彼舍已，離厭、不厭。』
「意、法緣生意識，生可意，生不可意，生可意不可意，生已速滅。聖弟子如是如實知：『意、法緣生意識，生可意，生不可意，生可意不可意，生已盡滅，是則寂滅，是則勝妙，所謂為舍；得彼舍已，離厭、不厭。譬如力士斷多羅樹頭
現代漢語譯本 『鼻、香接觸產生鼻識，會產生喜歡的感受，不喜歡的感受，以及既喜歡又不喜歡的感受。聖弟子如實地知道：『鼻、香接觸產生鼻識，會產生喜歡的感受，不喜歡的感受，以及既喜歡又不喜歡的感受，這些感受都會寂滅，這是殊勝的，稱為舍；獲得這種舍之後，就能遠離喜歡和不喜歡。』就像蓮花一樣，不會被水沾染。同樣，鼻、香接觸產生鼻識，會產生喜歡的感受，不喜歡的感受，以及既喜歡又不喜歡的感受，這些感受產生后都會消滅，稱為舍；獲得這種舍之後，就能遠離喜歡和不喜歡。』 『舌、味接觸產生舌識，會產生喜歡的感受，不喜歡的感受，以及既喜歡又不喜歡的感受。聖弟子如實地知道：『舌、味接觸產生舌識，會產生喜歡的感受，不喜歡的感受，以及既喜歡又不喜歡的感受，這些感受產生后都會消滅、寂滅、殊勝，稱為舍；獲得這種舍之後，就能遠離喜歡和不喜歡。』就像一個力士把舌頭上的唾沫吐盡，使其消滅一樣。同樣，舌、味接觸產生舌識，會產生喜歡的感受，不喜歡的感受，以及既喜歡又不喜歡的感受，這些感受產生后都會消滅，稱為舍；獲得這種舍之後，就能遠離喜歡和不喜歡。』 『身、觸接觸產生身識，會產生喜歡的感受，不喜歡的感受，以及既喜歡又不喜歡的感受，這些感受產生后都會消滅。聖弟子如實地知道：『身、觸接觸產生身識，會產生喜歡的感受，不喜歡的感受，以及既喜歡又不喜歡的感受，這些感受產生后都會消滅、寂滅、殊勝，稱為舍；獲得這種舍之後，就能遠離喜歡和不喜歡。』就像一個燒得滾燙的鐵球，灑上一點水滴，立刻就會消失一樣。同樣，身、觸接觸產生身識，會產生喜歡的感受，不喜歡的感受，以及既喜歡又不喜歡的感受，這些感受產生后都會消滅，稱為舍；獲得這種舍之後，就能遠離喜歡和不喜歡。』 『意、法接觸產生意識，會產生喜歡的感受，不喜歡的感受，以及既喜歡又不喜歡的感受，這些感受產生後會迅速消滅。聖弟子如實地知道：『意、法接觸產生意識，會產生喜歡的感受，不喜歡的感受，以及既喜歡又不喜歡的感受，這些感受產生后都會消滅，這是寂滅的，這是殊勝的，稱為舍；獲得這種舍之後，就能遠離喜歡和不喜歡。』就像一個力士砍斷多羅樹的樹頭一樣。
English version 'Nose and scent give rise to nose-consciousness, which gives rise to pleasant, unpleasant, and neither-pleasant-nor-unpleasant feelings. A noble disciple truly knows: 'Nose and scent give rise to nose-consciousness, which gives rise to pleasant, unpleasant, and neither-pleasant-nor-unpleasant feelings; these cease, this is peace, this is sublime, this is called letting go; having attained this letting go, one is free from liking and disliking.' Just as a lotus is not stained by water, so too, nose and scent give rise to nose-consciousness, which gives rise to pleasant, unpleasant, and neither-pleasant-nor-unpleasant feelings; these cease, this is called letting go; having attained this letting go, one is free from liking and disliking.' 'Tongue and taste give rise to tongue-consciousness, which gives rise to pleasant, unpleasant, and neither-pleasant-nor-unpleasant feelings. That noble disciple truly knows: 'Tongue and taste give rise to tongue-consciousness, which gives rise to pleasant, unpleasant, and neither-pleasant-nor-unpleasant feelings; these cease, are peaceful, are sublime, this is called letting go; having attained this letting go, one is free from liking and disliking.' Just as a strong man spits out all the saliva on the tip of his tongue, causing it to disappear, so too, tongue and taste give rise to tongue-consciousness, which gives rise to pleasant, unpleasant, and neither-pleasant-nor-unpleasant feelings; these cease, this is called letting go; having attained this letting go, one is free from liking and disliking.' 'Body and touch give rise to body-consciousness, which gives rise to pleasant, unpleasant, and neither-pleasant-nor-unpleasant feelings; these cease. A noble disciple truly knows: 'Body and touch give rise to body-consciousness, which gives rise to pleasant, unpleasant, and neither-pleasant-nor-unpleasant feelings; these cease, are peaceful, are sublime, this is called letting go; having attained this letting go, one is free from liking and disliking.' Just as a hot iron ball, when sprinkled with a small drop of water, immediately disappears, so too, body and touch give rise to body-consciousness, which gives rise to pleasant, unpleasant, and neither-pleasant-nor-unpleasant feelings; these cease, this is called letting go; having attained this letting go, one is free from liking and disliking.' 'Mind and mental objects give rise to mind-consciousness, which gives rise to pleasant, unpleasant, and neither-pleasant-nor-unpleasant feelings; these quickly cease. A noble disciple truly knows: 'Mind and mental objects give rise to mind-consciousness, which gives rise to pleasant, unpleasant, and neither-pleasant-nor-unpleasant feelings; these cease, this is peace, this is sublime, this is called letting go; having attained this letting go, one is free from liking and disliking.' Just as a strong man cuts off the top of a palmyra tree.'
。如是意、法緣生意識，生可意，生不可意，生可意不可意，生已盡滅，所謂為舍，得彼舍已，離厭、不厭。』阿難！是為賢聖法、律，為聖弟子修諸根。」
「云何為聖法、律覺見跡？」
佛告阿難：「眼、色緣生眼識，生可意，生不可意，生可意不可意，彼聖弟子慚恥厭惡。耳、鼻、舌、身、意法緣生意識，生可意，生不可意，生可意不可意，彼聖弟子慚恥厭惡。阿難！是名賢聖法、律覺見跡。阿難！是名賢聖法、律無上修諸根。已說賢聖修諸根，已說覺見跡。阿難！我為諸聲聞所作，所作已作，汝等當作所作……」廣說如篋毒蛇經。
佛說此經已，尊者阿難聞佛所說，歡喜奉行。
雜阿含經卷第十一 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第十二
宋天竺三藏求那跋陀羅譯
（二八三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若於結所繫法隨生味著、顧念、心縛，則愛生；愛緣取，取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。如是如是純大苦聚集，如人種樹，初小軟弱，愛護令安，壅以糞土，隨時溉灌，冷暖調適，以是因緣，然後彼樹得增長大。如是，比丘！結所繫法味著將養，則生恩愛，愛緣取，取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。如是如是純大苦聚集
『如果是因為意和法而產生意識，就會產生可喜的、不可喜的、以及既可喜又不可喜的感受，這些感受產生后就會消滅，這就是所謂的舍。獲得這種舍之後，就能遠離喜歡和不喜歡的情緒。』阿難！這就是賢聖的法和律，是聖弟子修習諸根的方法。」 『什麼是聖法和律的覺見跡象呢？』 佛告訴阿難：『眼睛和顏色相互作用產生眼識，會產生可喜的、不可喜的、以及既可喜又不可喜的感受，這時聖弟子會感到慚愧、羞恥和厭惡。耳朵、鼻子、舌頭、身體、以及意和法相互作用產生意識，會產生可喜的、不可喜的、以及既可喜又不可喜的感受，這時聖弟子會感到慚愧、羞恥和厭惡。阿難！這就是賢聖的法和律的覺見跡象。阿難！這就是賢聖的法和律中無上的修習諸根的方法。我已經說了賢聖修習諸根的方法，也說了覺見跡象。阿難！我為所有聲聞弟子所做的事情，我已經做完了，你們應當做你們該做的事情……』詳細內容如《篋毒蛇經》所說。 佛說完這部經后，尊者阿難聽了佛的教誨，歡喜地接受並奉行。 《雜阿含經》卷第十一 《大正藏》第02冊 No. 0099 《雜阿含經》 《雜阿含經》卷第十二 宋天竺三藏求那跋陀羅譯 （二八三） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果對於被束縛的法產生貪戀、顧念和執著，就會產生愛；愛會引發執取，執取會引發有，有會引發生，生會引發老、病、死、憂、悲、惱、苦。這樣就會聚集起純粹巨大的苦。就像人種樹一樣，最初幼小柔弱，愛護它使其穩固，用糞土培植，隨時澆灌，調節冷暖，因為這些原因，那棵樹才能生長壯大。同樣，比丘們！如果對被束縛的法產生貪戀和滋養，就會產生恩愛，愛會引發執取，執取會引發有，有會引發生，生會引發老、病、死、憂、悲、惱、苦。這樣就會聚集起純粹巨大的苦。』
'If, due to mind and mental objects, consciousness arises, agreeable, disagreeable, and both agreeable and disagreeable feelings arise. These feelings, having arisen, cease, which is called letting go. Having attained this letting go, one is detached from both liking and disliking.' Ananda! This is the noble Dharma and Discipline, the way noble disciples cultivate their senses. 'What are the signs of the noble Dharma and Discipline's insight?' The Buddha told Ananda: 'Eye and form give rise to eye-consciousness, which gives rise to agreeable, disagreeable, and both agreeable and disagreeable feelings. At this point, the noble disciple feels shame, embarrassment, and disgust. Ear, nose, tongue, body, and mind, along with mental objects, give rise to consciousness, which gives rise to agreeable, disagreeable, and both agreeable and disagreeable feelings. At this point, the noble disciple feels shame, embarrassment, and disgust. Ananda! These are the signs of the noble Dharma and Discipline's insight. Ananda! This is the supreme way of cultivating the senses in the noble Dharma and Discipline. I have spoken of the noble way of cultivating the senses, and I have spoken of the signs of insight. Ananda! What I have done for all the disciples, I have done. You should do what you should do...' The details are as described in the 'Poisonous Snake Basket Sutra'. After the Buddha finished speaking this sutra, Venerable Ananda, having heard the Buddha's teachings, joyfully accepted and practiced them. Miscellaneous Agama Sutra, Scroll 11 Taisho Tripitaka, Vol. 02, No. 0099, Miscellaneous Agama Sutra Miscellaneous Agama Sutra, Scroll 12 Translated by Gunabhadra of the Song Dynasty, from India (283) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One told the monks: 'If one develops attachment, concern, and clinging to the things that are bound by fetters, then love arises; love gives rise to grasping, grasping gives rise to becoming, becoming gives rise to birth, and birth gives rise to old age, sickness, death, sorrow, grief, distress, and suffering. Thus, a great mass of pure suffering accumulates. It is like a person planting a tree, which is initially small and weak. They protect it to make it stable, fertilize it with manure, water it regularly, and adjust the temperature. Because of these reasons, the tree grows large and strong. Similarly, monks! If one develops attachment and nurtures the things that are bound by fetters, then affection arises; affection gives rise to grasping, grasping gives rise to becoming, becoming gives rise to birth, and birth gives rise to old age, sickness, death, sorrow, grief, distress, and suffering. Thus, a great mass of pure suffering accumulates.'
。
「若於結所繫法隨順無常觀，住生滅觀、無慾觀、滅觀、舍觀，不生顧念，心不縛著，則愛滅；愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，如是如是純大苦聚滅。猶如種樹，初小軟弱，不愛護，不令安隱，不壅糞土，不隨時溉灌，冷暖不適，不得增長；若復斷根、截枝，段段斬截，分分解析，風飄日炙，以火焚燒，燒以成糞，或飏以疾風，或投之流水。比丘！于意云何？非為彼樹斷截其根，乃至焚燒，令其磨滅，于未來世成不生法耶？」
答言：「如是，世尊！」
「如是，比丘！于結所繫法隨順無常觀，住生滅觀，無慾觀、滅觀、舍觀，不生顧念，心不縛著，則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，如是如是純大苦聚滅。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二八四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若於所取法隨生味著、顧念、縛心，其心驅馳，追逐名色，名色緣六入處，六入處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。如是如是純大苦聚集，譬大樹根干、枝條、柯葉、華果，下根深固，壅以糞土，溉灌以水，彼樹堅固，永世不朽。如是，比丘！于所取法隨生味著、顧念、心縛，其心驅馳，追逐名色，名色緣六入處，六入處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦
現代漢語譯本 『如果對於被束縛的法，隨順觀察無常，安住于生滅觀、無慾觀、滅觀、舍觀，不生起顧念，心不被束縛，那麼愛就會滅盡；愛滅盡則取滅盡，取滅盡則有滅盡，有滅盡則生滅盡，生滅滅盡則老、病、死、憂、悲、惱、苦滅盡，像這樣，像這樣純粹的大苦聚集就滅盡了。就像種植樹木，最初幼小軟弱，不愛護，不使其安穩，不施加糞土，不及時澆灌，冷暖不適宜，就不能生長；如果再斷其根、截其枝，一段段斬斷，分分解析，風吹日曬，用火焚燒，燒成灰燼，或者被疾風吹散，或者投入流水。比丘們！你們認為如何？難道不是那棵樹被斷截其根，乃至焚燒，使其磨滅，在未來世成為不生之法嗎？』 回答說：『是的，世尊！』 『像這樣，比丘們！對於被束縛的法，隨順觀察無常，安住于生滅觀、無慾觀、滅觀、舍觀，不生起顧念，心不被束縛，那麼愛就會滅盡，愛滅盡則取滅盡，取滅盡則有滅盡，有滅盡則生滅盡，生滅滅盡則老、病、死、憂、悲、惱、苦滅盡，像這樣，像這樣純粹的大苦聚集就滅盡了。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （二八四） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果對於所取之法，隨之生起貪味、顧念、束縛之心，其心就會驅馳，追逐名色，名色緣於六入處，六入處緣于觸，觸緣于受，受緣于愛，愛緣于取，取緣于有，有緣于生，生緣于老、病、死、憂、悲、惱、苦。像這樣，像這樣純粹的大苦聚集就產生了，譬如大樹的根、干、枝條、樹葉、花果，下根深固，施加糞土，澆灌以水，那棵樹就會堅固，永遠不會朽壞。像這樣，比丘們！對於所取之法，隨之生起貪味、顧念、心被束縛，其心就會驅馳，追逐名色，名色緣於六入處，六入處緣于觸，觸緣于受，受緣于愛，愛緣于取，取緣于有，有緣于生，生緣于老、病、死、憂、悲、惱、苦。』
English version 'If, with regard to the laws that are bound, one observes impermanence, dwells in the contemplation of arising and ceasing, the contemplation of desirelessness, the contemplation of cessation, the contemplation of relinquishment, does not give rise to attachment, and the mind is not bound, then love will cease; when love ceases, grasping ceases, when grasping ceases, existence ceases, when existence ceases, birth ceases, when birth ceases, then old age, sickness, death, sorrow, grief, distress, and suffering cease, thus, thus, the entire great mass of suffering ceases. It is like planting a tree, initially small and weak, not cherished, not made secure, not fertilized with soil, not watered in time, not suitable for cold and heat, it cannot grow; if the roots are cut, the branches are severed, cut into sections, analyzed into parts, exposed to wind and sun, burned with fire, burned into ashes, or scattered by a strong wind, or thrown into flowing water. Monks! What do you think? Is it not that the tree, having its roots cut, even burned, causing it to perish, will not be born in the future?' They replied: 'Yes, Venerable One!' 'Thus, monks! With regard to the laws that are bound, one observes impermanence, dwells in the contemplation of arising and ceasing, the contemplation of desirelessness, the contemplation of cessation, the contemplation of relinquishment, does not give rise to attachment, and the mind is not bound, then love will cease, when love ceases, grasping ceases, when grasping ceases, existence ceases, when existence ceases, birth ceases, when birth ceases, then old age, sickness, death, sorrow, grief, distress, and suffering cease, thus, thus, the entire great mass of suffering ceases.' After the Buddha spoke this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (Two hundred and eighty-four) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'If, with regard to the laws that are grasped, one gives rise to craving, attachment, and a bound mind, the mind will be driven, pursuing name and form, name and form are conditioned by the six sense bases, the six sense bases are conditioned by contact, contact is conditioned by feeling, feeling is conditioned by love, love is conditioned by grasping, grasping is conditioned by existence, existence is conditioned by birth, birth is conditioned by old age, sickness, death, sorrow, grief, distress, and suffering. Thus, thus, the entire great mass of suffering arises, like the roots, trunk, branches, leaves, flowers, and fruits of a large tree, with deep roots, fertilized with soil, and watered, that tree will be strong and will never decay. Thus, monks! With regard to the laws that are grasped, one gives rise to craving, attachment, and a bound mind, the mind will be driven, pursuing name and form, name and form are conditioned by the six sense bases, the six sense bases are conditioned by contact, contact is conditioned by feeling, feeling is conditioned by love, love is conditioned by grasping, grasping is conditioned by existence, existence is conditioned by birth, birth is conditioned by old age, sickness, death, sorrow, grief, distress, and suffering.'
。如是如是純大苦聚集。
「若於所取法隨順無常觀，住生滅觀、無慾觀、滅觀、厭觀，心不顧念，無所縛著，識則不驅馳、追逐名色，則名色滅，名色滅則六入處滅，六入處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅。如是如是則純大苦聚滅，猶如種樹，不隨時愛護令其安隱，不壅糞土，不隨時溉灌，冷暖不適，不得增長；若復斷根、截枝，段段斬截，分分解析，風飄日炙，以火焚燒，燒以成糞，或飏以疾風，或投之流水。比丘！于意云何？非為彼樹斷截其根，乃至焚燒，令其磨滅，于未來世成不生法耶？」
答言：「如是，世尊！」
「如是，比丘！于所取法隨順無常觀，住生滅觀、無慾觀、滅觀、舍觀，不生顧念，心不縛著，識不驅馳、追逐名色，則名色滅，名色滅則六入處滅，六入處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二八五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我憶宿命未成正覺時，獨一靜處，專精禪思，生如是念：『世間難入，所謂若生、若老、若病、若死、若遷、若受生，然諸眾生，生、老、死上及所依不如實知。』
「我作是念：『何法有故生有？何法緣故生有？』即正思惟，起無間等知，有有故生有，有緣故生有
現代漢語譯本：如此這般，純粹的巨大苦難便會聚集。 『如果對於所執取的法，隨順觀察其無常，安住于生滅的觀察、無慾的觀察、寂滅的觀察、厭離的觀察，內心不留戀，沒有束縛執著，那麼意識就不會奔逐、追逐名色，名色就會滅盡；名色滅盡，六入處就會滅盡；六入處滅盡，觸就會滅盡；觸滅盡，受就會滅盡；受滅盡，愛就會滅盡；愛滅盡，取就會滅盡；取滅盡，有就會滅盡；有滅盡，生就會滅盡；生滅盡，老、病、死、憂、悲、惱、苦就會滅盡。如此這般，純粹的巨大苦難便會滅盡，就像種植樹木，如果不隨時愛護使其安穩，不施加肥料，不及時澆灌，冷熱不適宜，就不能生長；如果再斷其根、截其枝，一段段斬斷，分分解析，被風吹日曬，用火焚燒，燒成灰燼，或者被疾風吹散，或者投入流水。比丘們！你們認為如何？難道不是那棵樹被斷截其根，乃至焚燒，使其磨滅，在未來世成為不生之法嗎？』 回答說：『是的，世尊！』 『如此，比丘們！對於所執取的法，隨順觀察其無常，安住于生滅的觀察、無慾的觀察、寂滅的觀察、捨棄的觀察，不生留戀，內心沒有束縛執著，意識不奔逐、追逐名色，那麼名色就會滅盡；名色滅盡，六入處就會滅盡；六入處滅盡，觸就會滅盡；觸滅盡，受就會滅盡；受滅盡，愛就會滅盡；愛滅盡，取就會滅盡；取滅盡，有就會滅盡；有滅盡，生就會滅盡；生滅盡，老、病、死、憂、悲、惱、苦就會滅盡，如此純粹的巨大苦難便會滅盡。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （二八五） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『我回憶起過去世尚未成正覺時，獨自一人在安靜的地方，專心禪思，生起這樣的念頭：『世間難以進入，所謂生、老、病、死、遷徙、受生，然而眾生對於生、老、死以及所依賴的，都不能如實知曉。』 『我這樣想：『什麼法存在，所以有生？什麼法為緣，所以有生？』我立即如理思惟，生起無間斷的智慧，知道有『有』，所以有生；以『有』為緣，所以有生。
English version: Thus, thus, a pure great mass of suffering gathers. 'If, with regard to the apprehended dharmas, one observes impermanence in accordance, dwells in the observation of arising and ceasing, the observation of non-desire, the observation of cessation, the observation of aversion, the mind does not cling, is without bondage or attachment, then consciousness will not rush about, chasing after name and form, then name and form will cease; when name and form cease, the six sense bases will cease; when the six sense bases cease, contact will cease; when contact ceases, feeling will cease; when feeling ceases, craving will cease; when craving ceases, grasping will cease; when grasping ceases, becoming will cease; when becoming ceases, birth will cease; when birth ceases, old age, sickness, death, sorrow, grief, distress, and suffering will cease. Thus, thus, a pure great mass of suffering will cease, just like planting a tree, if one does not care for it at all times to make it secure, does not add fertilizer, does not water it in time, if it is not suitable for cold and heat, it cannot grow; if one then cuts its roots, cuts its branches, cuts it into sections, analyzes it into parts, the wind blows and the sun scorches it, burns it with fire, burns it into ashes, or scatters it with a strong wind, or throws it into the flowing water. Bhikkhus! What do you think? Is it not that the tree, having its roots cut, even burned, causing it to be destroyed, will become a non-arising dharma in the future?' They answered: 'Yes, Venerable Sir!' 'Thus, bhikkhus! With regard to the apprehended dharmas, one observes impermanence in accordance, dwells in the observation of arising and ceasing, the observation of non-desire, the observation of cessation, the observation of relinquishment, does not give rise to clinging, the mind is without bondage or attachment, consciousness does not rush about, chasing after name and form, then name and form will cease; when name and form cease, the six sense bases will cease; when the six sense bases cease, contact will cease; when contact ceases, feeling will cease; when feeling ceases, craving will cease; when craving ceases, grasping will cease; when grasping ceases, becoming will cease; when becoming ceases, birth will cease; when birth ceases, old age, sickness, death, sorrow, grief, distress, and suffering will cease, thus a pure great mass of suffering will cease.' After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly. (285) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the World-Honored One addressed the bhikkhus: 'I recall in my past life, before attaining complete enlightenment, being alone in a quiet place, concentrating on meditation, and giving rise to this thought: 『The world is difficult to enter, namely birth, old age, sickness, death, transmigration, and rebirth, yet sentient beings do not truly know birth, old age, and death, and what they depend on.』 'I thought: 『What dharma exists, therefore there is birth? What dharma is the condition, therefore there is birth?』 Immediately, I contemplated correctly, and arose with uninterrupted knowledge, knowing that because there is 『becoming』, there is birth; because 『becoming』 is the condition, there is birth.
。
「復思惟：『何法有故有有？何法緣故有有？』即正思惟，如實無間等起知，取有故有有，取緣故有有。
「又作是念：『取復何緣、何法有故取有？何法緣故取有？』即正思惟，如實無間等起知，取法味著、顧念、心縛，愛慾增長；彼愛有故取有，愛故緣取，取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。如是如是純大苦聚集。
「諸比丘！于意云何？譬如緣膏油及炷，燈明得燒，數增油、炷，彼燈明得久住不？」
答言：「如是，世尊！」
「如是，諸比丘！於色取味著、顧念、愛縛，增長愛緣故取，取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。如是如是純大苦聚集。
「我時復作是念：『何法無故無此老、病、死？何法滅故老、病、死滅？』即正思惟，起如實無間等，無生則無老、病、死，生滅故，則老、病、死滅。
「復作是念：『何法無故無生？何法滅故生滅？』即正思惟，起如實無間等，有無故生無，有滅故生滅。
「又復思惟：『何法無故有無？何法滅故有滅？』即正思惟，生如實無間等觀，取無故有無，取滅故有滅。
「又作是念：『何法無故取無？何法滅故取滅？』即正思惟，生如實無間等觀，所取法無常、生滅、離欲、滅盡、舍離，心不顧念，心不縛著，愛則滅，彼愛滅故取滅，取滅故有滅，有滅故生滅，生滅故老、病、死、憂、悲、惱、苦滅，如是如是純大苦聚滅
現代漢語譯本：我又思索：『什麼法存在導致『有』存在？什麼法作為緣由導致『有』存在？』我立即如實地、無間斷地生起智慧，知道因為執取而有『有』，因為緣由而有『有』。 我又這樣想：『執取又以什麼為緣，什麼法存在導致執取存在？什麼法作為緣由導致執取存在？』我立即如實地、無間斷地生起智慧，知道對所執取的法產生貪戀、顧念、心被束縛，愛慾增長；因為愛存在所以有執取，因為愛所以緣起執取，執取緣起『有』，『有』緣起生，生緣起老、病、死、憂、悲、惱、苦。這樣，這樣就聚集了純粹巨大的苦。 『諸位比丘！你們認為如何？譬如依靠膏油和燈芯，燈火才能燃燒，如果不斷增加油和燈芯，那燈火能持續燃燒很久嗎？』 回答說：『是的，世尊！』 『諸位比丘！同樣，對於色，如果執取其味著、顧念、愛縛，增長愛，因為愛所以緣起執取，執取緣起『有』，『有』緣起生，生緣起老、病、死、憂、悲、惱、苦。這樣，這樣就聚集了純粹巨大的苦。 我當時又這樣想：『什麼法不存在導致沒有老、病、死？什麼法滅盡導致老、病、死滅盡？』我立即如實地、無間斷地生起智慧，知道沒有生就沒有老、病、死，因為生滅盡，所以老、病、死滅盡。 我又這樣想：『什麼法不存在導致沒有生？什麼法滅盡導致生滅盡？』我立即如實地、無間斷地生起智慧，知道沒有『有』就沒有生，因為『有』滅盡所以生滅盡。 我又思索：『什麼法不存在導致『有』不存在？什麼法滅盡導致『有』滅盡？』我立即如實地、無間斷地生起智慧，知道沒有執取就沒有『有』，因為執取滅盡所以『有』滅盡。 我又這樣想：『什麼法不存在導致執取不存在？什麼法滅盡導致執取滅盡？』我立即如實地、無間斷地生起智慧，知道所執取的法是無常的、生滅的、離欲的、滅盡的、舍離的，心不顧念，心不被束縛，愛就滅盡，因為愛滅盡所以執取滅盡，執取滅盡所以『有』滅盡，『有』滅盡所以生滅盡，生滅盡所以老、病、死、憂、悲、惱、苦滅盡，這樣，這樣就滅盡了純粹巨大的苦。
English version: 'Again, I reflected: 『What condition being present does 『becoming』 come to be? What condition being a cause does 『becoming』 come to be?』 Then, with right reflection, I truly and without interruption understood that 『becoming』 comes to be because of grasping, and 『becoming』 comes to be because of a cause. And I thought: 『What is the cause of grasping, what condition being present does grasping come to be? What condition being a cause does grasping come to be?』 Then, with right reflection, I truly and without interruption understood that grasping arises from delighting in, dwelling on, and being bound to the object of grasping, and from the growth of craving; because of craving, there is grasping, because of craving, grasping arises, grasping causes 『becoming』, 『becoming』 causes birth, birth causes aging, sickness, death, sorrow, lamentation, pain, grief, and despair. Thus, this whole mass of suffering arises. 『Monks, what do you think? Just as a lamp burns because of oil and a wick, and if the oil and wick are increased, will the lamp burn for a long time?』 They replied: 『Yes, venerable sir.』 『Similarly, monks, when one delights in, dwells on, and is bound to form, craving grows, and because of craving, grasping arises, grasping causes 『becoming』, 『becoming』 causes birth, birth causes aging, sickness, death, sorrow, lamentation, pain, grief, and despair. Thus, this whole mass of suffering arises. Then I thought: 『What condition being absent does aging, sickness, and death not come to be? What condition ceasing does aging, sickness, and death cease?』 Then, with right reflection, I truly and without interruption understood that when there is no birth, there is no aging, sickness, and death, and when birth ceases, aging, sickness, and death cease. Again, I thought: 『What condition being absent does birth not come to be? What condition ceasing does birth cease?』 Then, with right reflection, I truly and without interruption understood that when there is no 『becoming』, there is no birth, and when 『becoming』 ceases, birth ceases. And I reflected: 『What condition being absent does 『becoming』 not come to be? What condition ceasing does 『becoming』 cease?』 Then, with right reflection, I truly and without interruption understood that when there is no grasping, there is no 『becoming』, and when grasping ceases, 『becoming』 ceases. And I thought: 『What condition being absent does grasping not come to be? What condition ceasing does grasping cease?』 Then, with right reflection, I truly and without interruption understood that the object of grasping is impermanent, subject to arising and ceasing, free from desire, ceasing, and relinquishing, and when the mind does not dwell on it and is not bound to it, craving ceases, and when craving ceases, grasping ceases, when grasping ceases, 『becoming』 ceases, when 『becoming』 ceases, birth ceases, when birth ceases, aging, sickness, death, sorrow, lamentation, pain, grief, and despair cease. Thus, this whole mass of suffering ceases.'
。
「諸比丘！于意云何？譬如油、炷然燈，若不增油治炷，非彼燈明未來不生、盡、磨滅耶？」
比丘白佛：「如是，世尊！」
「如是，諸比丘！于所取法觀察無常、生滅、離欲、滅盡、舍離，心不顧念，心不縛著，愛則滅，愛滅則取滅，乃至純大苦聚滅。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二八六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我憶宿命未成正覺時，獨一靜處，專精禪思……」如上廣說。差別者：「譬如載樵十束、二十束、三十束、四十束、五十束、百束、千束、百千束，積聚燒然，作大火聚，若復有人增其乾草樵薪，諸比丘！于意云何？此火相續長夜熾然不？」
比丘白佛言：「如是，世尊！」
「如是，諸比丘！于所取法味著、顧念、心縛著，增其愛緣取，取緣有，乃至純大苦聚集。諸比丘！若彼火聚熾然，不增樵草。諸比丘！于意云何？彼火當滅不？」
答言：「如是，世尊！」
「如是，諸比丘！于所取法觀察無常、生滅、離欲、滅盡、舍離，心不顧念、縛著，愛則滅，愛滅則取滅……」如是廣說，乃至「純大苦聚滅。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二八七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 『諸位比丘！你們認為如何？譬如油燈，如果燈油不增加，燈芯不修剪，那燈光難道不會在未來熄滅、耗盡、消散嗎？』 比丘們回答佛陀：『是的，世尊！』 『諸位比丘，同樣地，如果對所執取的法觀察其無常、生滅、離欲、滅盡、舍離的特性，內心不執著，不被束縛，那麼愛慾就會熄滅，愛慾熄滅則執取熄滅，乃至純粹的巨大苦聚也會熄滅。』 佛陀說完此經，比丘們聽聞佛陀所說，歡喜奉行。 （二八六） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴諸位比丘：『我回憶起過去尚未成正覺時，獨自一人在安靜的地方，專心禪思……』如上文所廣說。不同之處在於：『譬如堆積著十捆、二十捆、三十捆、四十捆、五十捆、一百捆、一千捆、甚至成百上千捆的柴火，堆積起來燃燒，形成巨大的火堆，如果有人再往裡面新增乾草柴薪，諸位比丘！你們認為如何？這火會持續燃燒很長時間嗎？』 比丘們回答佛陀說：『是的，世尊！』 『諸位比丘，同樣地，如果對所執取的法產生貪戀、執著、內心被束縛，就會增長愛慾，愛慾緣起執取，執取緣起有，乃至純粹的巨大苦聚就會聚集。諸位比丘！如果那火堆正在燃燒，不再新增柴草。諸位比丘！你們認為如何？那火會熄滅嗎？』 回答說：『是的，世尊！』 『諸位比丘，同樣地，如果對所執取的法觀察其無常、生滅、離欲、滅盡、舍離的特性，內心不執著、不被束縛，那麼愛慾就會熄滅，愛慾熄滅則執取熄滅……』如上文所廣說，乃至『純粹的巨大苦聚也會熄滅。』 佛陀說完此經，比丘們聽聞佛陀所說，歡喜奉行。 （二八七） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version 'Monks, what do you think? Suppose there is a lamp with oil and a wick. If the oil is not added and the wick is not trimmed, will that lamp's light not eventually cease, be exhausted, and fade away?' The monks replied to the Buddha, 'Yes, Venerable Sir!' 'Similarly, monks, if one observes the impermanence, arising and ceasing, detachment, extinction, and relinquishment of the things that are grasped, and the mind does not cling to them or become bound by them, then craving will cease. When craving ceases, grasping ceases, and so on, until the complete mass of suffering ceases.' Having spoken this discourse, the monks were delighted and practiced the Buddha's teachings. (286) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks, 'I recall when I was not yet fully enlightened, I was alone in a quiet place, engaged in focused meditation...' as described in detail above. The difference is: 'Suppose there are ten bundles, twenty bundles, thirty bundles, forty bundles, fifty bundles, a hundred bundles, a thousand bundles, or even hundreds of thousands of bundles of firewood piled up and set ablaze, forming a great fire. If someone adds dry grass and firewood to it, monks, what do you think? Will this fire continue to burn for a long time?' The monks replied to the Buddha, 'Yes, Venerable Sir!' 'Similarly, monks, if one is attached to, clings to, and is bound by the things that are grasped, then craving will increase, craving gives rise to grasping, grasping gives rise to becoming, and so on, until the complete mass of suffering accumulates. Monks, if that fire is burning and no more firewood is added, monks, what do you think? Will that fire go out?' They replied, 'Yes, Venerable Sir!' 'Similarly, monks, if one observes the impermanence, arising and ceasing, detachment, extinction, and relinquishment of the things that are grasped, and the mind does not cling to them or become bound by them, then craving will cease. When craving ceases, grasping ceases...' as described in detail above, until 'the complete mass of suffering ceases.' Having spoken this discourse, the monks were delighted and practiced the Buddha's teachings. (287) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
。
爾時，世尊告諸比丘：「我憶宿命未成正覺時，獨一靜處，專精禪思，作是念：『何法有故老死有？何法緣故老死有？』即正思惟，生如實無間等，生有故老死有，生緣故老死有。如是有、取、愛、受、觸、六入處、名色。何法有故名色有？何法緣故名色有？即正思惟，如實無間等生，識有故名色有，識緣故有名色有。我作是思惟時，齊識而還不能過彼，謂緣識名色，緣名色六入處，緣六入處觸，緣觸受，緣受愛，緣愛取，緣取有，緣有生，緣生老、病、死、憂、悲、惱、苦。如是如是純大苦聚集。
「我時作是念：『何法無故則老死無？何法滅故老死滅？』即正思惟，生如實無間等，生無故老死無，生滅故老死滅，如是生、有、取、愛、受、觸、六入處、名色、識、行……」廣說。
「我復作是思惟：『何法無故行無？何法滅故行滅？』即正思惟，如實無間等，無明無故行無，無明滅故行滅，行滅故識滅，識滅故名色滅，名色滅故六入處滅，六入處滅故觸滅，觸滅故受滅，受滅故愛滅，愛滅故取滅，取滅故有滅，有滅故生滅，生滅故老、病、死、憂、悲、惱、苦滅，如是如是純大苦聚滅。
「我時作是念：『我得古仙人道、古仙人逕、古仙人道跡，古仙人從此跡去，我今隨去。』譬如有人游于曠野，披荒覓路，忽遇故道古人行處，彼則隨行，漸漸前進，見故城邑、故王宮殿、園觀浴池、林木清凈。彼作是念：『我今當往白王令知
現代漢語譯本： 那時，世尊告訴眾比丘：『我回憶起自己尚未成正覺時，獨自一人在安靜的地方，專心致志地禪思，心中這樣想：『什麼法存在導致老死存在？什麼法作為緣由導致老死存在？』我立即如實地進行思惟，無間斷地得出結論：因為有生，所以有老死；因為以生為緣，所以有老死。同樣，有、取、愛、受、觸、六入處、名色也是如此。什麼法存在導致名色存在？什麼法作為緣由導致名色存在？』我立即如實地進行思惟，無間斷地得出結論：因為有識，所以有名色；因為以識為緣，所以有名色。當我這樣思惟時，我的認識只能達到識的程度，不能超越它。也就是說，以識為緣有名色，以名色為緣有六入處，以六入處為緣有觸，以觸為緣有受，以受為緣有愛，以愛為緣有取，以取為緣有有，以有為緣有生，以生為緣有老、病、死、憂、悲、惱、苦。這樣，這樣就形成了純粹的巨大苦的聚集。 『我當時這樣想：『什麼法不存在，老死就不存在？什麼法滅盡，老死就滅盡？』我立即如實地進行思惟，無間斷地得出結論：因為沒有生，所以沒有老死；因為生滅盡，所以老死滅盡。同樣，生、有、取、愛、受、觸、六入處、名色、識、行……』（此處省略了詳細的論述）。 『我又這樣思惟：『什麼法不存在，行就不存在？什麼法滅盡，行就滅盡？』我立即如實地進行思惟，無間斷地得出結論：因為沒有無明，所以沒有行；因為無明滅盡，所以行滅盡。行滅盡，所以識滅盡；識滅盡，所以名色滅盡；名色滅盡，所以六入處滅盡；六入處滅盡，所以觸滅盡；觸滅盡，所以受滅盡；受滅盡，所以愛滅盡；愛滅盡，所以取滅盡；取滅盡，所以有滅盡；有滅盡，所以生滅盡；生滅盡，所以老、病、死、憂、悲、惱、苦滅盡。這樣，這樣就形成了純粹的巨大苦的聚集的滅盡。 『我當時這樣想：『我找到了古仙人的道路、古仙人的路徑、古仙人的足跡，古仙人就是沿著這條足跡前進的，我現在也沿著這條足跡前進。』譬如有人在曠野中行走，披荊斬棘地尋找道路，忽然遇到古老的道路，那是古人走過的地方，他便沿著這條路走，漸漸前進，看到古老的城邑、古老的王宮、園林、浴池、樹木清凈。他這樣想：『我現在應當去稟告國王，讓他知道』
English version: At that time, the World Honored One told the bhikkhus: 'I recall, before my enlightenment, when I was alone in a quiet place, engaged in focused meditation, I thought to myself: 『What is the condition for old age and death to exist? What is the cause for old age and death to exist?』 I immediately contemplated this truthfully and without interruption, and concluded: because there is birth, there is old age and death; because birth is the condition, there is old age and death. Similarly, with existence, grasping, craving, feeling, contact, the six sense bases, and name and form. What is the condition for name and form to exist? What is the cause for name and form to exist?』 I immediately contemplated this truthfully and without interruption, and concluded: because there is consciousness, there is name and form; because consciousness is the condition, there is name and form. When I contemplated in this way, my understanding only reached the level of consciousness, and could not go beyond it. That is to say, with consciousness as the condition, there is name and form; with name and form as the condition, there are the six sense bases; with the six sense bases as the condition, there is contact; with contact as the condition, there is feeling; with feeling as the condition, there is craving; with craving as the condition, there is grasping; with grasping as the condition, there is existence; with existence as the condition, there is birth; with birth as the condition, there are old age, sickness, death, sorrow, lamentation, pain, and suffering. Thus, thus is formed the accumulation of pure great suffering.' 'I then thought to myself: 『What is the condition for old age and death not to exist? What is the condition for old age and death to cease?』 I immediately contemplated this truthfully and without interruption, and concluded: because there is no birth, there is no old age and death; because birth ceases, old age and death cease. Similarly, with birth, existence, grasping, craving, feeling, contact, the six sense bases, name and form, consciousness, and volitional formations…' (Here, the detailed explanation is omitted). 'I further contemplated: 『What is the condition for volitional formations not to exist? What is the condition for volitional formations to cease?』 I immediately contemplated this truthfully and without interruption, and concluded: because there is no ignorance, there are no volitional formations; because ignorance ceases, volitional formations cease. When volitional formations cease, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age, sickness, death, sorrow, lamentation, pain, and suffering cease. Thus, thus is the cessation of the accumulation of pure great suffering.' 'I then thought to myself: 『I have found the path of the ancient sages, the way of the ancient sages, the footprints of the ancient sages. The ancient sages went along this path, and now I will follow it.』 It is like a person wandering in the wilderness, searching for a path through the thickets, who suddenly encounters an old road, a place where ancient people have walked. He then follows this road, gradually advancing, and sees an old city, an old royal palace, gardens, bathing pools, and clean trees. He thinks to himself: 『Now I should go and inform the king, so that he may know』
。』即往白王：『大王當知，我游曠野，披荒求路，忽見故道古人行處，我即隨行；我隨行已，見故城邑、故王宮殿、園觀浴池、林流清凈，大王可往居止其中。』王即往彼，止住其中，豐樂安隱，人民熾盛。
「今我如是，得古仙人道、古仙人逕、古仙人跡，古仙人去處，我得隨去，謂八聖道，正見、正志、正語、正業、正命、正方便、正念、正定。我從彼道見老病死、老病死集、老病死滅、老病死滅道跡，見生、有、取、愛、受、觸、六入處、名色、識、行、行集、行滅、行滅道跡。我於此法自知自覺，成等正覺，為比丘、比丘尼、優婆塞、優婆夷，及餘外道沙門、婆羅門、在家、出家，彼諸四眾聞法正向、信樂，知法善，梵行增廣，多所饒益，開示顯發。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二八八）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，尊者舍利弗、尊者摩訶拘絺羅在耆阇崛山。
爾時，尊者舍利弗晡時從禪覺，詣尊者摩訶拘絺羅，共相問訊慶慰已，於一面坐。語尊者摩訶拘絺羅：「欲有所問，寧有閑暇見答與不？」
尊者摩訶拘絺羅語尊者舍利弗言：「仁者且問，知者當答。」
尊者舍利弗問尊者摩訶拘絺羅：「云何？尊者摩訶拘絺羅，有老不？」
答言：「有。」
尊者舍利弗復問：「有死不？」
答言：「有
現代漢語譯本：』他隨即去稟告國王說：『大王應當知道，我遊歷曠野，披荊斬棘尋找道路，忽然看見一條古道，是古人走過的地方，我就沿著這條路走；我沿著路走，看見了古老的城邑、古老的王宮殿宇、園林觀賞之地、沐浴池、樹林河流清澈乾淨，大王可以前往居住在那裡。』國王就前往那裡，居住其中，生活富足安穩，人民興盛繁榮。 『現在我就是這樣，得到了古仙人的道、古仙人走過的小路、古仙人的足跡、古仙人去過的地方，我得以跟隨他們走，這就是八聖道，即正見、正志、正語、正業、正命、正方便、正念、正定。我從這條道路上看見了老、病、死，老、病、死的產生，老、病、死的滅亡，老、病、死滅亡的道路，看見了生、有、取、愛、受、觸、六入處、名色、識、行、行的產生、行的滅亡、行滅亡的道路。我對於這些法自己知道自己覺悟，成就了無上正等正覺，為比丘、比丘尼、優婆塞、優婆夷，以及其他外道沙門、婆羅門、在家、出家之人說法，他們這些四眾弟子聽聞佛法后，心生正向、信奉喜樂，知道佛法是好的，清凈的修行得以增長，多有利益，開示顯明。』 佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。 （二八八） 如是我聞： 一時，佛住在王舍城的迦蘭陀竹園。 當時，尊者舍利弗、尊者摩訶拘絺羅在耆阇崛山。 當時，尊者舍利弗在傍晚時分從禪定中醒來，前往尊者摩訶拘絺羅那裡，互相問候慰問之後，在一旁坐下。對尊者摩訶拘絺羅說：『我有些問題想請教，您是否有空閑時間回答呢？』 尊者摩訶拘絺羅對尊者舍利弗說：『仁者請問，知道的我會回答。』 尊者舍利弗問尊者摩訶拘絺羅：『請問，尊者摩訶拘絺羅，有老嗎？』 回答說：『有。』 尊者舍利弗又問：『有死嗎？』 回答說：『有。』
English version: 'He then went to report to the king, saying: 『Your Majesty should know that I wandered in the wilderness, cutting through thorns and seeking a path, and suddenly I saw an ancient road, a place where ancient people had walked. I followed this road; as I followed it, I saw ancient cities, ancient palaces, gardens, bathing pools, and forests with clear streams. Your Majesty can go and live there.』 The king then went there and lived in it, enjoying abundance and peace, and the people flourished. 『Now, I am like that. I have obtained the path of the ancient sages, the trails of the ancient sages, the footprints of the ancient sages, the places where the ancient sages went. I am able to follow them, which is the Noble Eightfold Path, namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. From this path, I saw old age, sickness, and death; the arising of old age, sickness, and death; the cessation of old age, sickness, and death; and the path to the cessation of old age, sickness, and death. I saw birth, existence, grasping, craving, feeling, contact, the six sense bases, name and form, consciousness, volitional formations, the arising of volitional formations, the cessation of volitional formations, and the path to the cessation of volitional formations. I have come to know and realize these dharmas for myself, attaining supreme perfect enlightenment. I teach the Dharma to monks, nuns, laymen, and laywomen, as well as other non-Buddhist ascetics, Brahmins, householders, and renunciates. These four groups of disciples, upon hearing the Dharma, develop right direction, faith, and joy. They know the Dharma is good, their pure conduct increases, they gain much benefit, and the Dharma is revealed and made clear.』 After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (288) Thus have I heard: At one time, the Buddha was staying in the Kalanda Bamboo Grove in Rajagaha. At that time, Venerable Sariputta and Venerable Maha Kotthita were on Gijjhakuta Mountain. At that time, Venerable Sariputta, in the late afternoon, arose from meditation and went to Venerable Maha Kotthita. After exchanging greetings and pleasantries, he sat down to one side. He said to Venerable Maha Kotthita, 『I have some questions to ask. Do you have the time to answer them?』 Venerable Maha Kotthita said to Venerable Sariputta, 『Ask, friend. If I know, I will answer.』 Venerable Sariputta asked Venerable Maha Kotthita, 『Tell me, Venerable Maha Kotthita, is there old age?』 He replied, 『Yes.』 Venerable Sariputta asked again, 『Is there death?』 He replied, 『Yes.』
。」
復問：「云何？老死自作耶？為他作耶？為自他作耶？為非自非他無因作耶？」
答言：「尊者舍利弗！老死非自作、非他作、非自他作、亦非非自他作無因作，然彼生緣故有老死。」
「如是生、有、取、愛、受、觸、六入處、名色，為自作、為他作、為自他作、為非自他無因作？」
答言：「尊者舍利弗！名色非自作、非他作、非自他作、非非自他作無因作，然彼名色緣識生。」
復問：「彼識為自作、為他作、為自他作、為非自非他無因作？」
答言：「尊者舍利弗！彼識非自作、非他作、非自他作、非非自他作無因作，然彼識緣名色生。」
尊者舍利弗復問：「尊者摩訶拘絺羅！先言名色非自作、非他作、非自他作、非非自他作無因作，然彼名色緣識生，而今復言名色緣識，此義云何？」
尊者摩訶拘絺羅答言：「今當說譬，如智者因譬得解。譬如三蘆立於空地，展轉相依，而得豎立，若去其一，二亦不立，若去其二，一亦不立，展轉相依，而得豎立，識緣名色亦復如是。展轉相依，而得生長。」
尊者舍利弗言：「善哉！善哉！尊者摩訶拘絺羅！世尊聲聞中，智慧明達，善調無畏，見甘露法，以甘露法具足身作證者，謂尊者摩訶拘絺羅，乃有如是甚深義辯，種種難問，皆悉能答，如無價寶珠，世所頂戴，我今頂戴尊者摩訶拘絺羅亦復如是。我今于汝所，快得善利，諸餘梵行數詣其所，亦得善利，以彼尊者善說法故。我今以此尊者摩訶拘絺羅所說法故，當以三十種讚歎稱揚隨喜
現代漢語譯本 又問：『這是怎麼回事？老死是自己造成的嗎？是別人造成的嗎？是自己和別人共同造成的嗎？還是無緣無故，既非自己也非別人造成的呢？』 回答說：『尊者舍利弗！老死不是自己造成的，不是別人造成的，不是自己和別人共同造成的，也不是無緣無故，既非自己也非別人造成的。而是因為有生這個緣故，所以才有老死。』 『那麼，生、有、取、愛、受、觸、六入處、名色，是自己造成的嗎？是別人造成的嗎？是自己和別人共同造成的嗎？還是無緣無故，既非自己也非別人造成的呢？』 回答說：『尊者舍利弗！名色不是自己造成的，不是別人造成的，不是自己和別人共同造成的，也不是無緣無故，既非自己也非別人造成的。而是因為名色這個緣故，所以才有識產生。』 又問：『那麼，識是自己造成的嗎？是別人造成的嗎？是自己和別人共同造成的嗎？還是無緣無故，既非自己也非別人造成的呢？』 回答說：『尊者舍利弗！識不是自己造成的，不是別人造成的，不是自己和別人共同造成的，也不是無緣無故，既非自己也非別人造成的。而是因為識這個緣故，所以才有名字和色產生。』 尊者舍利弗又問：『尊者摩訶拘絺羅！你先前說名色不是自己造成的，不是別人造成的，不是自己和別人共同造成的，也不是無緣無故，既非自己也非別人造成的。而是因為名色這個緣故，所以才有識產生。而現在又說名色是因為識而產生的，這到底是什麼意思呢？』 尊者摩訶拘絺羅回答說：『我現在打個比方，就像有智慧的人可以通過比喻來理解一樣。比如三根蘆葦立在空地上，它們互相依靠，才能豎立起來。如果去掉其中一根，另外兩根也立不起來；如果去掉兩根，剩下一根也立不起來。它們互相依靠，才能豎立起來。識和名色的關係也是這樣，互相依靠，才能生長。』 尊者舍利弗說：『太好了！太好了！尊者摩訶拘絺羅！在世尊的弟子中，智慧明達，善於調伏，無所畏懼，見到甘露之法，以甘露之法圓滿自身並作證的人，就是尊者摩訶拘絺羅。你竟然有如此深刻的辯才，各種難題都能回答，就像無價的寶珠，世人頂戴一樣，我現在也頂戴尊者摩訶拘絺羅。我今天在你這裡，真是得到了很大的利益，其他修行的人如果經常來你這裡，也會得到很大的利益，因為尊者你善於說法。我現在因為尊者摩訶拘絺羅所說的法，應當用三十種讚歎來稱揚隨喜。』
English version Again he asked: 'What is this? Is old age and death self-made? Is it made by another? Is it made by both self and another? Or is it made without cause, neither by self nor by another?' He answered: 'Venerable Sariputra! Old age and death are not self-made, not made by another, not made by both self and another, nor are they made without cause, neither by self nor by another. Rather, because of the condition of birth, there is old age and death.' 'Then, are birth, existence, grasping, craving, feeling, contact, the six sense bases, and name-and-form self-made? Are they made by another? Are they made by both self and another? Or are they made without cause, neither by self nor by another?' He answered: 'Venerable Sariputra! Name-and-form are not self-made, not made by another, not made by both self and another, nor are they made without cause, neither by self nor by another. Rather, because of the condition of name-and-form, consciousness arises.' Again he asked: 'Then, is consciousness self-made? Is it made by another? Is it made by both self and another? Or is it made without cause, neither by self nor by another?' He answered: 'Venerable Sariputra! Consciousness is not self-made, not made by another, not made by both self and another, nor is it made without cause, neither by self nor by another. Rather, because of the condition of consciousness, name-and-form arise.' Venerable Sariputra asked again: 'Venerable Mahakotthita! You said earlier that name-and-form are not self-made, not made by another, not made by both self and another, nor are they made without cause, neither by self nor by another. Rather, because of the condition of name-and-form, consciousness arises. And now you say that name-and-form arise because of consciousness. What does this mean?' Venerable Mahakotthita answered: 'Now I will give an analogy, just as the wise can understand through analogies. For example, three reeds stand on open ground, they rely on each other to stand upright. If one is removed, the other two cannot stand; if two are removed, the remaining one cannot stand. They rely on each other to stand upright. The relationship between consciousness and name-and-form is also like this, they rely on each other to grow.' Venerable Sariputra said: 'Excellent! Excellent! Venerable Mahakotthita! Among the disciples of the World Honored One, the one who is wise, clear, well-tamed, fearless, who has seen the nectar of the Dharma, and who has realized the nectar of the Dharma with his own body, is Venerable Mahakotthita. You have such profound eloquence, able to answer all kinds of difficult questions, like a priceless jewel, which the world reveres, I now revere Venerable Mahakotthita as well. I have truly gained great benefit today from you, and other practitioners who frequently come to you will also gain great benefit, because you are skilled in teaching the Dharma. Now, because of the Dharma taught by Venerable Mahakotthita, I shall praise and rejoice with thirty kinds of praise.'
。」
尊者摩訶拘絺羅說：「老死厭患、離欲、滅盡，是名法師；說生、有、取、愛、受、觸、六入處、名色、識，厭患、離欲、滅盡，是名法師；若比丘于老死厭患、離欲、滅盡向，是名法師；乃至識厭患、離欲、滅盡向，是名法師；若比丘于老死厭患、離欲、滅盡，不起諸漏，心善解脫，是名法師；乃至識厭患、離欲、滅盡，不起諸漏，心善解脫，是名法師。」
尊者摩訶拘絺羅語尊者舍利弗言：「善哉！善哉！於世尊聲聞中，智慧明達，善調無畏，見甘露法，以甘露法具足身作證者，謂尊者舍利弗，能作如是種種甚深正智之問，猶如世間無價寶珠，人皆頂戴，汝今如是，普為一切諸梵行者之所頂戴、恭敬、奉事。我於今日快得善利，得與尊者共論妙義。」
時，二正士更相隨喜，各還所住。
（二八九）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「愚癡無聞凡夫於四大身厭患、離欲、背舍而非識。所以者何？見四大身有增、有減、有取、有舍，而於心、意、識，愚癡無聞凡夫不能生厭、離欲、解脫。所以者何？彼長夜於此保惜系我，若得、若取，言：『是我、我所、相在。』是故愚癡無聞凡夫不能于彼生厭、離欲、背舍。愚癡無聞凡夫寧於四大身繫我、我所，不可於識系我、我所。所以者何？四大色身或見十年住，二十、三十，乃至百年，若善訊息或復小過。彼心、意、識日夜時刻，須臾轉變，異生、異滅。猶如獼猴游林樹間，須臾處處，攀捉枝條，放一取一
現代漢語譯本 尊者摩訶拘絺羅說：『對老死感到厭惡、想要脫離、直至滅盡，這稱為法師；宣說生、有、取、愛、受、觸、六入處、名色、識，感到厭惡、想要脫離、直至滅盡，這稱為法師；如果比丘對老死感到厭惡、想要脫離、直至滅盡的方向努力，這稱為法師；乃至對識感到厭惡、想要脫離、直至滅盡的方向努力，這稱為法師；如果比丘對老死感到厭惡、想要脫離、直至滅盡，不再產生各種煩惱，內心得到徹底解脫，這稱為法師；乃至對識感到厭惡、想要脫離、直至滅盡，不再產生各種煩惱，內心得到徹底解脫，這稱為法師。』 尊者摩訶拘絺羅對尊者舍利弗說：『太好了！太好了！在世尊的弟子中，智慧明達，善於調伏，無所畏懼，見到甘露之法，以甘露之法親身證悟的人，就是尊者舍利弗。你能夠提出如此種種深奧的正智問題，就像世間無價的寶珠，人們都頂戴在頭上。你現在也是這樣，被所有修行梵行的人所頂戴、恭敬、奉事。我今天真是太幸運了，能夠和尊者一起討論如此精妙的道理。』 當時，兩位正士互相隨喜讚歎，各自回到自己的住所。 （二八九） 如是我聞： 一時，佛住在王舍城的迦蘭陀竹園。 那時，世尊告訴各位比丘：『愚癡無知的凡夫對四大組成的身體感到厭惡、想要脫離、捨棄，卻不對識感到厭惡。這是為什麼呢？因為他們看到四大組成的身體有增長、有減少、有獲取、有捨棄，而對於心、意、識，愚癡無知的凡夫卻不能產生厭惡、想要脫離、解脫。這是為什麼呢？因為他們長久以來對此執著，認為『這是我、我的所有、與我相關』。因此，愚癡無知的凡夫不能對此產生厭惡、想要脫離、捨棄。愚癡無知的凡夫寧願執著四大組成的身體為『我』、『我的所有』，也不願執著識為『我』、『我的所有』。這是為什麼呢？因為四大組成的身體有時能看到它存在十年、二十年、三十年，甚至一百年，如果好好保養，或許還能更久一點。而心、意、識卻日夜時刻，須臾之間就發生轉變，產生又滅亡。就像猴子在樹林間遊蕩，須臾之間就到處攀爬，抓住一根樹枝又放開，再去抓另一根。』
English version The Venerable Mahākoṣṭhila said: 'One who is disgusted with, detached from, and extinguished regarding old age and death is called a Dharma teacher; one who speaks of birth, existence, grasping, craving, feeling, contact, the six sense bases, name and form, and consciousness, and is disgusted with, detached from, and extinguished regarding them, is called a Dharma teacher; if a bhikkhu is directed towards being disgusted with, detached from, and extinguished regarding old age and death, he is called a Dharma teacher; and so on, up to consciousness, if he is directed towards being disgusted with, detached from, and extinguished regarding it, he is called a Dharma teacher; if a bhikkhu is disgusted with, detached from, and extinguished regarding old age and death, and does not give rise to defilements, and his mind is well liberated, he is called a Dharma teacher; and so on, up to consciousness, if he is disgusted with, detached from, and extinguished regarding it, and does not give rise to defilements, and his mind is well liberated, he is called a Dharma teacher.' The Venerable Mahākoṣṭhila said to the Venerable Śāriputra: 'Excellent! Excellent! Among the disciples of the Blessed One, the one who is wise, clear, well-tamed, fearless, who has seen the nectar of the Dharma, and who has realized the nectar of the Dharma with his own body, is the Venerable Śāriputra. You are able to ask such profound questions of right knowledge, like a priceless jewel in the world, which people all wear on their heads. You are now like that, universally revered, respected, and served by all those who practice the holy life. Today, I have gained great benefit, having the opportunity to discuss such wonderful meanings with you.' Then, the two noble ones rejoiced with each other and returned to their respective dwellings. (289) Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove in Rajagaha. Then, the Blessed One addressed the bhikkhus: 'A foolish, unlearned ordinary person is disgusted with, detached from, and abandons the four great elements of the body, but not consciousness. Why is that? Because they see that the four great elements of the body increase, decrease, are taken, and are abandoned, but regarding the mind, intellect, and consciousness, a foolish, unlearned ordinary person cannot generate disgust, detachment, or liberation. Why is that? Because for a long time they have cherished and clung to it, thinking, 『This is me, mine, and related to me.』 Therefore, a foolish, unlearned ordinary person cannot generate disgust, detachment, or abandonment towards it. A foolish, unlearned ordinary person would rather cling to the four great elements of the body as 『me』 and 『mine』 than cling to consciousness as 『me』 and 『mine.』 Why is that? Because the four great elements of the body can be seen to last for ten years, twenty, thirty, or even a hundred years, and if well cared for, perhaps even a little longer. But the mind, intellect, and consciousness change moment by moment, day and night, arising and ceasing. Like a monkey wandering in the forest, it quickly climbs everywhere, grasping one branch and letting go, then grasping another.'
。彼心、意、識亦復如是，異生、異滅。
「多聞聖弟子于諸緣起善思惟觀察，所謂樂觸緣生樂受，樂受覺時，如實知樂受覺；彼樂觸滅，樂觸因緣生受亦滅、止、清涼、息、沒。如樂受，苦觸、喜觸、憂觸、舍觸因緣生舍受，舍受覺時，如實知舍受覺；彼舍觸滅，彼舍觸因緣生舍受亦滅、止、清涼、息、沒。彼如是思惟：『此受觸生、觸樂、觸縛，彼彼觸樂故，彼彼受樂，彼彼觸樂滅，彼彼受樂亦滅、止、清涼、息、沒。』如是，多聞聖弟子於色生厭，于受、想、行、識生厭，厭故不樂，不樂故解脫，解脫知見：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二九〇）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「愚癡無聞凡夫於四大色身生厭、離欲、背舍，但非識。所以者何？四大色身現有增減、有取、有舍，若心、若意、若識，彼愚癡無聞凡夫不能于識生厭、離欲、習舍，長夜保惜系我，若得、若取，言：是我、我所、相在。是故愚癡無聞凡夫不能于彼生厭、離欲、習舍。
「愚癡無聞凡夫寧於四大色身繫我、我所，不可於識系我、我所。所以者何？四大色身或見十年住，二十、三十，乃至百年，若善訊息或復少過。彼心、意、識日夜時刻，須臾不停，種種轉變，異生、異滅。譬如獼猴游林樹間，須臾處處，攀捉枝條，放一取一。彼心、意、識亦復如是，種種變易，異生、異滅
現代漢語譯本：他們的心、意、識也是如此，不斷地產生和消滅。 多聞的聖弟子善於思維觀察各種因緣生起，例如，樂觸緣起而生樂受，當感受到樂受時，如實地知道自己正在感受樂受；當樂觸滅去時，由樂觸因緣所生的樂受也隨之滅去、止息、清涼、寂靜、消失。如同樂受一樣，苦觸、喜觸、憂觸、舍觸因緣生起舍受，當感受到舍受時，如實地知道自己正在感受舍受；當舍觸滅去時，由舍觸因緣所生的舍受也隨之滅去、止息、清涼、寂靜、消失。他這樣思維：『這些感受是由於觸而生起、因觸而快樂、因觸而束縛，因為這個觸而快樂，所以感受也快樂，當這個觸滅去時，這個感受的快樂也隨之滅去、止息、清涼、寂靜、消失。』如此，多聞的聖弟子對色產生厭離，對受、想、行、識也產生厭離，因為厭離而不執著，因為不執著而解脫，解脫後生起智慧：『我的生死已經結束，清凈的修行已經完成，該做的已經做完，自己知道不再有來世。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （二九〇） 我聽到的是這樣的： 一時，佛陀住在王舍城的迦蘭陀竹園。 那時，世尊告訴眾比丘：『愚癡無知的凡夫會對四大組成的色身產生厭離、離欲、捨棄，但不會對識產生厭離。為什麼呢？因為四大組成的色身有增減、有取捨，而心、意、識，這些愚癡無知的凡夫卻不能對識產生厭離、離欲、捨棄，反而長久地執著、珍惜，認為『這是我』、『這是我的』、『與我相關』。所以愚癡無知的凡夫不能對識產生厭離、離欲、捨棄。 『愚癡無知的凡夫寧願執著四大組成的色身為我、我所，也不願執著識為我、我所。為什麼呢？因為四大組成的色身或許能存在十年、二十年、三十年，甚至一百年，如果保養得好，或許還能更久一點。而他們的心、意、識，日夜時刻，須臾不停，不斷地變化，產生和消滅。就像猴子在樹林間遊蕩，一會兒這裡，一會兒那裡，抓住這個枝條，又放開去抓另一個。他們的心、意、識也是如此，不斷地變化，產生和消滅。』
English version: Their mind, intention, and consciousness are also like this, arising and ceasing differently. A well-learned noble disciple, when contemplating the arising of conditions, understands that pleasant feeling arises from pleasant contact. When experiencing pleasant feeling, they truly know they are experiencing pleasant feeling. When that pleasant contact ceases, the pleasant feeling arising from that contact also ceases, stops, cools, calms, and disappears. Similarly, painful contact, joyful contact, sorrowful contact, and neutral contact give rise to neutral feeling. When experiencing neutral feeling, they truly know they are experiencing neutral feeling. When that neutral contact ceases, the neutral feeling arising from that contact also ceases, stops, cools, calms, and disappears. They contemplate thus: 'These feelings arise from contact, are pleasurable due to contact, and are bound by contact. Because of the pleasure of that contact, there is pleasure in that feeling. When that contact ceases, the pleasure of that feeling also ceases, stops, cools, calms, and disappears.' Thus, a well-learned noble disciple becomes weary of form, weary of feeling, perception, mental formations, and consciousness. Because of this weariness, they are not attached. Because of non-attachment, they are liberated. Upon liberation, they gain the knowledge: 'My birth is exhausted, the holy life is lived, what had to be done is done, and I know that there will be no further existence.' Having heard the Buddha's discourse, the monks rejoiced and practiced accordingly. (290) Thus have I heard: At one time, the Buddha was dwelling in the Bamboo Grove at Kalandaka, near Rajagaha. Then, the Blessed One addressed the monks: 'Ignorant, unlearned ordinary people may become weary of, detached from, and abandon the four great elements that constitute the physical body, but not consciousness. Why is that? Because the physical body composed of the four great elements is subject to increase and decrease, to being taken and abandoned. But as for the mind, intention, and consciousness, those ignorant, unlearned ordinary people cannot become weary of, detached from, and abandon consciousness. Instead, they cherish and cling to it for a long time, thinking, 'This is me,' 'This is mine,' 'This is related to me.' Therefore, ignorant, unlearned ordinary people cannot become weary of, detached from, and abandon consciousness.' 'Ignorant, unlearned ordinary people would rather cling to the physical body composed of the four great elements as 'me' and 'mine' than cling to consciousness as 'me' and 'mine.' Why is that? Because the physical body composed of the four great elements may last for ten years, twenty, thirty, or even a hundred years, or even a little longer if well cared for. But their mind, intention, and consciousness change constantly, moment by moment, without pause, arising and ceasing differently. Just like a monkey roaming through the forest, grasping one branch and then letting go to grasp another, their mind, intention, and consciousness are also like that, constantly changing, arising and ceasing differently.'
。
「多聞聖弟子于諸緣起思惟觀察，所謂樂觸緣生樂受，樂受覺時，如實知樂受覺；彼樂觸滅，樂因緣生樂受亦滅、止、清涼、息、沒。如樂受，苦觸、喜觸、憂觸、舍觸因緣生舍受，舍受覺時，如實知舍受覺；彼舍觸滅，舍觸因緣生舍受亦滅、止、清涼、息、沒。譬如兩木相磨，和合生火；若兩木離散，火亦隨滅。如是諸受緣觸集，觸生觸集，若彼彼觸集故，彼彼受亦集；彼彼觸集滅故，彼彼受集亦滅、止、清涼、息、沒。多聞聖弟子如是觀者，於色解脫，于受、想、行、識解脫，于生、老、病、死、憂、悲、惱、苦解脫，我說彼于苦得解脫。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二九一）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「我說內觸法，汝等為取不？」
時，有異比丘從座起，整衣服，稽首禮足，合掌白佛言：「世尊！所說內觸法，我已取也。」時，彼比丘于佛前如是如是自記說。如是如是世尊不悅。
爾時，尊者阿難在佛后執扇扇佛，佛告阿難：「如聖法、律內觸法，異於此比丘所說。」
阿難白佛：「今正是時，唯愿世尊為諸比丘說賢聖法、律內觸法，諸比丘聞已，當受奉行。」
佛告阿難：「善哉！諦聽，當爲汝說。此諸比丘取內觸法，應如是思惟：『若眾生所有種種眾苦生，此苦何因、何集、何生、何觸？』作如是取時，當知此苦億波提因、億波提集、億波提生、億波提轉
現代漢語譯本：
'多聞的聖弟子對各種因緣生起進行思考觀察，例如，樂觸緣起而生樂受，當感受到樂受時，如實地知道自己正在感受樂受；當樂觸滅去時，由樂觸因緣而生的樂受也會滅去、止息、清涼、平靜、消失。如同樂受一樣，苦觸、喜觸、憂觸、舍觸因緣生起舍受，當感受到舍受時，如實地知道自己正在感受舍受；當舍觸滅去時，由舍觸因緣而生的舍受也會滅去、止息、清涼、平靜、消失。譬如兩塊木頭互相摩擦，結合在一起就會生火；如果兩塊木頭分開，火也會隨之熄滅。同樣的道理，各種感受是由於觸的聚集而產生，觸的產生是由於觸的聚集，如果各種觸聚集，各種感受也會聚集；如果各種觸的聚集滅去，各種感受的聚集也會滅去、止息、清涼、平靜、消失。多聞的聖弟子這樣觀察，就能從色解脫，從受、想、行、識解脫，從生、老、病、死、憂、悲、惱、苦解脫，我說這樣的人就從痛苦中得到了解脫。'
'佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地接受並奉行。'
'（二九一）'
'如是我聞：'
'一時，佛陀住在王舍城的迦蘭陀竹園。'
'當時，世尊告訴眾比丘：『我說內觸法，你們接受嗎？』'
'這時，有一位比丘從座位上站起來，整理好衣服，向佛陀頂禮，合掌對佛陀說：『世尊！您所說的內觸法，我已經接受了。』當時，這位比丘在佛陀面前這樣那樣地自我表述。這樣那樣地，世尊並不高興。'
'當時，尊者阿難在佛陀身後拿著扇子為佛陀扇風，佛陀告訴阿難：『聖法、律中的內觸法，與這位比丘所說的不同。』'
'阿難對佛陀說：『現在正是時候，希望世尊為眾比丘講解賢聖法、律中的內觸法，眾比丘聽了之後，應當接受並奉行。』'
'佛陀告訴阿難：『很好！仔細聽，我將為你們講解。這些比丘接受內觸法，應當這樣思考：『如果眾生有各種各樣的痛苦產生，這些痛苦是什麼原因、什麼集起、什麼生起、什麼觸？』當這樣接受時，應當知道這些痛苦是由於億波提因、億波提集、億波提生、億波提轉。' 現代漢語譯本：
'多聞的聖弟子觀察諸緣起，例如，樂觸生起樂受，當樂受生起時，如實知樂受生起；當樂觸滅時，樂觸所生的樂受也滅、止、清涼、息、沒。如同樂受，苦觸、喜觸、憂觸、舍觸生起舍受，當舍受生起時，如實知舍受生起；當舍觸滅時，舍觸所生的舍受也滅、止、清涼、息、沒。譬如兩木相磨，和合生火；若兩木離散，火亦隨滅。如是諸受緣觸集，觸生觸集，若彼彼觸集故，彼彼受亦集；彼彼觸集滅故，彼彼受集亦滅、止、清涼、息、沒。多聞聖弟子如是觀者，於色解脫，于受、想、行、識解脫，于生、老、病、死、憂、悲、惱、苦解脫，我說彼于苦得解脫。'
'佛說此經已，諸比丘聞佛所說，歡喜奉行。'
'（二九一）'
'如是我聞：'
'一時，佛住王舍城迦蘭陀竹園。'
'爾時，世尊告諸比丘：『我說內觸法，汝等為取不？』'
'時，有異比丘從座起，整衣服，稽首禮足，合掌白佛言：『世尊！所說內觸法，我已取也。』時，彼比丘于佛前如是如是自記說。如是如是世尊不悅。'
'爾時，尊者阿難在佛后執扇扇佛，佛告阿難：『如聖法、律內觸法，異於此比丘所說。』'
'阿難白佛：『今正是時，唯愿世尊為諸比丘說賢聖法、律內觸法，諸比丘聞已，當受奉行。』'
'佛告阿難：『善哉！諦聽，當爲汝說。此諸比丘取內觸法，應如是思惟：『若眾生所有種種眾苦生，此苦何因、何集、何生、何觸？』作如是取時，當知此苦億波提因、億波提集、億波提生、億波提轉。'
English version:
'A well-learned noble disciple contemplates and observes the arising of various conditions. For example, pleasant contact gives rise to pleasant feeling. When a pleasant feeling is felt, one truly knows that a pleasant feeling is being felt. When that pleasant contact ceases, the pleasant feeling arising from the condition of pleasant contact also ceases, stops, cools, calms, and disappears. Just like pleasant feeling, painful contact, joyful contact, sorrowful contact, and neutral contact give rise to neutral feeling. When a neutral feeling is felt, one truly knows that a neutral feeling is being felt. When that neutral contact ceases, the neutral feeling arising from the condition of neutral contact also ceases, stops, cools, calms, and disappears. It is like two pieces of wood rubbing together, combining to produce fire. If the two pieces of wood are separated, the fire will also go out. In the same way, various feelings arise from the gathering of contact, the arising of contact is due to the gathering of contact. If various contacts gather, various feelings also gather. If the gathering of various contacts ceases, the gathering of various feelings also ceases, stops, cools, calms, and disappears. A well-learned noble disciple who observes in this way is liberated from form, liberated from feeling, perception, mental formations, and consciousness, liberated from birth, old age, sickness, death, sorrow, grief, distress, and suffering. I say that such a person is liberated from suffering.'
'After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully accepted and practiced them.'
'(291)'
'Thus have I heard:'
'At one time, the Buddha was staying in the Kalandaka Bamboo Grove in Rajagaha.'
'At that time, the Blessed One said to the monks, 『I speak of the internal contact dharma, do you accept it?』'
'Then, a certain monk rose from his seat, adjusted his robe, bowed at the feet of the Buddha, and with palms joined, said to the Buddha, 『Venerable Sir, the internal contact dharma that you spoke of, I have accepted it.』 At that time, that monk was thus and thus declaring himself before the Buddha. Thus and thus, the Blessed One was not pleased.'
'At that time, Venerable Ananda was behind the Buddha, fanning him with a fan. The Buddha said to Ananda, 『The internal contact dharma in the holy Dharma and Discipline is different from what this monk has said.』'
'Ananda said to the Buddha, 『Now is the right time, may the Blessed One please explain the internal contact dharma in the noble Dharma and Discipline to the monks. Having heard it, the monks should accept and practice it.』'
'The Buddha said to Ananda, 『Good! Listen carefully, I will explain it to you. These monks who accept the internal contact dharma should think like this: 『If all kinds of suffering arise in beings, what is the cause, what is the origin, what is the arising, what is the contact of this suffering?』 When accepting it in this way, one should know that this suffering is due to the cause of '億波提', the gathering of '億波提', the arising of '億波提', and the transformation of '億波提'.' English version:
'A well-learned noble disciple observes the arising of conditions. For example, pleasant contact gives rise to pleasant feeling. When pleasant feeling arises, one truly knows that pleasant feeling arises. When pleasant contact ceases, the pleasant feeling arising from pleasant contact also ceases, stops, cools, calms, and disappears. Just like pleasant feeling, painful contact, joyful contact, sorrowful contact, and neutral contact give rise to neutral feeling. When neutral feeling arises, one truly knows that neutral feeling arises. When neutral contact ceases, the neutral feeling arising from neutral contact also ceases, stops, cools, calms, and disappears. It is like two pieces of wood rubbing together, combining to produce fire. If the two pieces of wood are separated, the fire will also go out. In the same way, various feelings arise from the gathering of contact, the arising of contact is due to the gathering of contact. If various contacts gather, various feelings also gather. If the gathering of various contacts ceases, the gathering of various feelings also ceases, stops, cools, calms, and disappears. A well-learned noble disciple who observes in this way is liberated from form, liberated from feeling, perception, mental formations, and consciousness, liberated from birth, old age, sickness, death, sorrow, grief, distress, and suffering. I say that such a person is liberated from suffering.'
'After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully accepted and practiced them.'
'(291)'
'Thus have I heard:'
'At one time, the Buddha was staying in the Kalandaka Bamboo Grove in Rajagaha.'
'At that time, the Blessed One said to the monks, 『I speak of the internal contact dharma, do you accept it?』'
'Then, a certain monk rose from his seat, adjusted his robe, bowed at the feet of the Buddha, and with palms joined, said to the Buddha, 『Venerable Sir, the internal contact dharma that you spoke of, I have accepted it.』 At that time, that monk was thus and thus declaring himself before the Buddha. Thus and thus, the Blessed One was not pleased.'
'At that time, Venerable Ananda was behind the Buddha, fanning him with a fan. The Buddha said to Ananda, 『The internal contact dharma in the holy Dharma and Discipline is different from what this monk has said.』'
'Ananda said to the Buddha, 『Now is the right time, may the Blessed One please explain the internal contact dharma in the noble Dharma and Discipline to the monks. Having heard it, the monks should accept and practice it.』'
'The Buddha said to Ananda, 『Good! Listen carefully, I will explain it to you. These monks who accept the internal contact dharma should think like this: 『If all kinds of suffering arise in beings, what is the cause, what is the origin, what is the arising, what is the contact of this suffering?』 When accepting it in this way, one should know that this suffering is due to the cause of '億波提', the gathering of '億波提', the arising of '億波提', and the transformation of '億波提'.'
。
「複次，比丘內觸法，又億波提何因、何集、何生、何觸？彼取時當復知億波提愛因、愛集、愛生、愛觸。
「複次，比丘取內觸法，當復知愛何因、何集、何生、何觸。如是取時當知世間所念諦正之色，于彼愛生而生、系而系、住而住。
「若諸沙門、婆羅門於世間所念諦正之色，作常想、恒想、安隱想、無病想、我想、我所想而見，則於此色愛增長；愛增長已，億波提增長，億波提增長已，苦增長；苦增長已，則不解脫生、老、病、死、憂、悲、惱、苦，我說彼不解脫苦。譬如路側清涼池水，香味具足，有人以毒著中，陽春之月，諸行路者風熱渴逼，競來欲飲。有人語言：『士夫！此是清涼，色香味具足，然中有毒，汝等勿飲。若當飲者，或令汝死，或近死苦。而彼渴者不信而飲，雖得美味，須臾或死，或近死苦。』如是，沙門婆羅門見世間可念端政之色，作常見、恒見、安隱見、無病見、我、我所見，乃至不得解脫生、老、病、死、憂、悲、惱、苦。
「若諸沙門、婆羅門於世間可念端政之色觀察如病、如癰、如刺、如殺、無常、苦、空、非我，彼愛則離，愛離故億波提離，億波提離故則苦離，苦離故則生、老、病、死、憂、悲、惱、苦離。譬如路側清涼池水，香味具足，有人以毒著中，陽春之月，諸行路者風熱渴逼，競來欲飲，有人語言：『此水有毒！汝等勿飲，若當飲者，或令汝死，或近死苦。』彼則念言：『此水有毒，若當飲者，或令我死，或近死苦，我且忍渴，食干麨飯，不取水飲
現代漢語譯本： 『再者，比丘觀察內在的觸法，又會思考：『億波提』的因是什麼？它的集起是什麼？它的生起是什麼？它的觸是什麼？』當他取著時，應當進一步知道『億波提』的愛因、愛集、愛生、愛觸。 『再者，比丘取著內在的觸法時，應當進一步知道愛的因是什麼？愛的集起是什麼？愛的生起是什麼？愛的觸是什麼？』像這樣取著時，應當知道世間所認為真實美好的色法，對於這些色法，愛生起而生起，繫縛而繫縛，住著而住著。 『如果沙門、婆羅門對於世間所認為真實美好的色法，產生常想、恒想、安穩想、無病想、我想、我所想的見解，那麼對於這種色法的愛就會增長；愛增長后，『億波提』就會增長，『億波提』增長后，苦就會增長；苦增長后，就不能從生、老、病、死、憂、悲、惱、苦中解脫，我說他們不能解脫苦。』譬如路邊有清涼的水池，香味俱全，有人在其中放入毒藥，在春光明媚的季節，許多趕路的人被風熱和口渴所逼迫，爭相前來飲用。有人告訴他們：『各位！這水清涼，色香味俱全，但其中有毒，你們不要喝。如果喝了，可能會讓你們死亡，或者接近死亡的痛苦。』而那些口渴的人不相信，仍然飲用，雖然嚐到了美味，但片刻之後，或許會死亡，或者接近死亡的痛苦。』同樣，沙門、婆羅門看到世間令人喜愛、端正的色法，產生常見、恒見、安穩見、無病見、我見、我所見的想法，最終不能解脫生、老、病、死、憂、悲、惱、苦。 『如果沙門、婆羅門對於世間令人喜愛、端正的色法，觀察它們如病、如癰、如刺、如殺、無常、苦、空、非我，那麼他們的愛就會離去，愛離去後，『億波提』就會離去，『億波提』離去後，苦就會離去，苦離去後，就會從生、老、病、死、憂、悲、惱、苦中解脫。』譬如路邊有清涼的水池，香味俱全，有人在其中放入毒藥，在春光明媚的季節，許多趕路的人被風熱和口渴所逼迫，爭相前來飲用。有人告訴他們：『這水有毒！你們不要喝，如果喝了，可能會讓你們死亡，或者接近死亡的痛苦。』他們就會想：『這水有毒，如果喝了，可能會讓我死亡，或者接近死亡的痛苦，我寧願忍受口渴，吃乾糧，也不喝這水。』
English version: 『Furthermore, a bhikkhu, when experiencing internal contact, also considers: 『What is the cause of 『uppatti』 (arising)? What is its origin? What is its birth? What is its contact?』 When he grasps, he should further know the cause of love, the origin of love, the birth of love, and the contact of love in relation to 『uppatti』. 『Furthermore, when a bhikkhu grasps internal contact, he should further know what is the cause of love, what is the origin of love, what is the birth of love, and what is the contact of love. When grasping in this way, he should know that the forms which are considered true and beautiful in the world, in relation to those forms, love arises and arises, is bound and is bound, dwells and dwells. 『If the ascetics and brahmins, regarding the forms which are considered true and beautiful in the world, perceive them as permanent, constant, secure, without disease, as 『I』 and 『mine』, then love for these forms will increase; when love increases, 『uppatti』 increases, when 『uppatti』 increases, suffering increases; when suffering increases, they will not be liberated from birth, old age, sickness, death, sorrow, grief, distress, and suffering. I say they are not liberated from suffering.』 It is like a clear pool of water by the roadside, full of fragrance and flavor, into which someone has put poison. In the spring season, many travelers, driven by the heat and thirst, rush to drink. Someone tells them: 『Gentlemen! This water is clear, full of color, fragrance, and flavor, but it is poisoned, you should not drink it. If you drink it, it may cause your death, or bring you near the suffering of death.』 But those who are thirsty do not believe and still drink. Although they taste the deliciousness, in a moment they may die, or come near the suffering of death.』 Similarly, ascetics and brahmins, seeing the forms in the world that are pleasing and beautiful, perceive them as permanent, constant, secure, without disease, as 『I』 and 『mine』, and ultimately cannot be liberated from birth, old age, sickness, death, sorrow, grief, distress, and suffering. 『If the ascetics and brahmins, regarding the forms in the world that are pleasing and beautiful, observe them as sickness, as a boil, as a thorn, as a killing, as impermanent, as suffering, as empty, as not-self, then their love will depart, when love departs, 『uppatti』 departs, when 『uppatti』 departs, suffering departs, when suffering departs, they will be liberated from birth, old age, sickness, death, sorrow, grief, distress, and suffering.』 It is like a clear pool of water by the roadside, full of fragrance and flavor, into which someone has put poison. In the spring season, many travelers, driven by the heat and thirst, rush to drink. Someone tells them: 『This water is poisoned! You should not drink it, if you drink it, it may cause your death, or bring you near the suffering of death.』 Then they will think: 『This water is poisoned, if I drink it, it may cause my death, or bring me near the suffering of death, I would rather endure the thirst and eat dry bread, than drink this water.』
。』如是，沙門、婆羅門於世間可念之色觀察如病、如癰、如刺、如殺、無常、苦、空、非我，乃至解脫生、老、病、死、憂、悲、惱、苦。是故，阿難！於此法如是見、如是聞、如是覺、如是知，於過去、未來亦如此道。如是觀察。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二九二）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「云何思量觀察正盡苦，究竟苦邊？時，思量眾生所有眾苦，種種差別，此諸苦何因、何集、何生、何觸？思量取因、取集、取生、取觸。若彼取滅無餘，眾苦則滅，彼所乘苦滅道跡如實知，修行彼向次法，是名比丘向正盡苦，究竟苦邊，所謂取滅。
「複次，比丘思量觀察正盡苦，究竟苦邊。時，思量彼取何因、何集、何生、何觸？思量彼取愛因、愛集、愛生、愛觸。彼愛永滅無餘，取亦隨滅，彼所乘取滅道跡如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊，所謂愛滅。
「複次，比丘思量觀察正盡苦，究竟苦邊。則思量彼愛何因、何集、何生、何觸？知彼愛受因、受集、受生、受觸。彼受永滅無餘，則愛滅，彼所乘愛滅道跡如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊，所謂受滅。
「複次，比丘思量觀察正盡苦，究竟苦邊。時，思量彼受何因、何集、何生、何觸？知彼受觸因、觸集、觸生、觸緣。彼觸永滅無餘，則受滅，彼所乘觸滅道跡如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊。
「複次，比丘思量觀察正盡苦，究竟苦邊
現代漢語譯本：『如此，沙門和婆羅門觀察世間可被感知的色法，視其如疾病、如毒瘡、如尖刺、如殺戮，是無常的、痛苦的、空虛的、非自我的，乃至從中解脫生、老、病、死、憂愁、悲傷、苦惱和痛苦。因此，阿難！對於此法，要如此見、如此聞、如此覺、如此知，對於過去和未來也要遵循此道。要如此觀察。』 佛陀說完此經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （二九二） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。 那時，世尊告訴眾比丘：『如何思考觀察才能真正地滅盡痛苦，達到痛苦的終點呢？』當時，思考眾生所遭受的各種痛苦，種種差別，這些痛苦的起因、集結、產生和接觸是什麼？思考執取的起因、集結、產生和接觸。如果執取完全滅盡，那麼所有的痛苦都會滅盡，如實地知道那通往執取滅盡的道路，修行那通往滅盡的次第法，這就叫做比丘走向真正滅盡痛苦，達到痛苦的終點，也就是執取的滅盡。 『再者，比丘思考觀察如何才能真正滅盡痛苦，達到痛苦的終點。』當時，思考執取的起因、集結、產生和接觸是什麼？思考執取的起因、集結、產生和接觸是愛。如果愛完全滅盡，那麼執取也會隨之滅盡，如實地知道那通往愛滅盡的道路，修行那通往滅盡的次第法，這就叫做比丘走向真正滅盡痛苦，達到痛苦的終點，也就是愛的滅盡。 『再者，比丘思考觀察如何才能真正滅盡痛苦，達到痛苦的終點。』那麼，思考愛的起因、集結、產生和接觸是什麼？知道愛的起因、集結、產生和接觸是感受。如果感受完全滅盡，那麼愛也會滅盡，如實地知道那通往感受滅盡的道路，修行那通往滅盡的次第法，這就叫做比丘走向真正滅盡痛苦，達到痛苦的終點，也就是感受的滅盡。 『再者，比丘思考觀察如何才能真正滅盡痛苦，達到痛苦的終點。』當時，思考感受的起因、集結、產生和接觸是什麼？知道感受的起因、集結、產生和接觸是觸。如果觸完全滅盡，那麼感受也會滅盡，如實地知道那通往觸滅盡的道路，修行那通往滅盡的次第法，這就叫做比丘走向真正滅盡痛苦，達到痛苦的終點。 『再者，比丘思考觀察如何才能真正滅盡痛苦，達到痛苦的終點。
English version: 'Thus, monks and brahmins observe the perceptible forms in the world as if they were diseases, sores, thorns, killings, impermanent, suffering, empty, and not-self, even to the point of liberation from birth, old age, sickness, death, sorrow, grief, distress, and pain. Therefore, Ananda! Regarding this Dharma, see it thus, hear it thus, perceive it thus, know it thus, and follow this path in the past and future as well. Observe it in this way.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (292) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha. Then, the World Honored One said to the monks: 'How does one contemplate and observe to truly end suffering and reach the end of suffering?' At that time, contemplate the various sufferings of beings, the various differences, what are the causes, the arising, the origin, and the contact of these sufferings? Contemplate the causes, the arising, the origin, and the contact of grasping. If that grasping is completely extinguished, then all sufferings will be extinguished. Truly know the path that leads to the extinction of grasping, practice the sequential Dharma that leads to that extinction, and this is called a monk moving towards the true end of suffering, reaching the end of suffering, which is the extinction of grasping. 'Furthermore, a monk contemplates and observes how to truly end suffering and reach the end of suffering.' At that time, contemplate what are the causes, the arising, the origin, and the contact of that grasping? Contemplate that the causes, the arising, the origin, and the contact of grasping are craving. If that craving is completely extinguished, then grasping will also be extinguished. Truly know the path that leads to the extinction of craving, practice the sequential Dharma that leads to that extinction, and this is called a monk moving towards the true end of suffering, reaching the end of suffering, which is the extinction of craving. 'Furthermore, a monk contemplates and observes how to truly end suffering and reach the end of suffering.' Then, contemplate what are the causes, the arising, the origin, and the contact of that craving? Know that the causes, the arising, the origin, and the contact of craving are feeling. If that feeling is completely extinguished, then craving will also be extinguished. Truly know the path that leads to the extinction of feeling, practice the sequential Dharma that leads to that extinction, and this is called a monk moving towards the true end of suffering, reaching the end of suffering, which is the extinction of feeling. 'Furthermore, a monk contemplates and observes how to truly end suffering and reach the end of suffering.' At that time, contemplate what are the causes, the arising, the origin, and the contact of that feeling? Know that the causes, the arising, the origin, and the contact of feeling are contact. If that contact is completely extinguished, then feeling will also be extinguished. Truly know the path that leads to the extinction of contact, practice the sequential Dharma that leads to that extinction, and this is called a monk moving towards the true end of suffering, reaching the end of suffering. 'Furthermore, a monk contemplates and observes how to truly end suffering and reach the end of suffering.'
。時，思量彼觸何因、何集、何生、何觸？當知彼觸六入處因、六入處集、六入處生、六入處觸。彼六入處欲滅無餘，則觸滅，彼所乘六入處滅道跡如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊。
「複次，比丘思量觀察正盡苦，究竟苦邊。時，思量彼六入處何因、何集、何生、何觸？知彼六入處名色因、名色集、名色生、名色觸。名色永滅無餘，則六入處滅，彼所乘名色滅道跡如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊，所謂名色滅。
「複次，比丘思量正盡苦，究竟苦邊。時，思量名色何因、何集、何生、何觸，知彼名色識因、識集、識生、識觸。彼識欲滅無餘，則名色滅，彼所乘識滅道跡如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊，所謂識滅。
「複次，比丘思量觀察正盡苦，究竟苦邊。時，思量彼識何因、何集、何生、何觸？知彼識行因、行集、行生、行觸，作諸福行，善識生，作諸不福不善行，不善識生；作無所有行，無所有識生，是為彼識行因、行集、行生、行觸。彼行欲滅無餘，則識滅，彼所乘行滅道跡如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊，所謂行滅。
「複次，比丘思量觀察正盡苦，究竟苦邊。時，思量彼行何因、何集、何生、何觸？知彼行無明因、無明集、無明生、無明觸。彼福行無明緣，非福行亦無明緣，非福不福行亦無明緣。
「是故當知，彼行無明因、無明集、無明生、無明觸
現代漢語譯本：當（比丘）思考時，他會思量那個觸覺的起因、集結、產生和接觸是什麼？他應當知道那個觸覺是由於六入處而起、六入處集結、六入處產生、六入處接觸。當六入處完全滅盡時，觸覺就會滅盡。他如實地知道那通往六入處滅盡的道路，並修習那些相應的法，這就叫做比丘走向真正的苦的止息，到達苦的盡頭。 再者，比丘思考觀察真正的苦的止息，到達苦的盡頭。這時，他會思量那六入處的起因、集結、產生和接觸是什麼？他知道那六入處是由於名色而起、名色集結、名色產生、名色接觸。當名色完全滅盡時，六入處就會滅盡。他如實地知道那通往名色滅盡的道路，並修習那些相應的法，這就叫做比丘走向真正的苦的止息，到達苦的盡頭，也就是名色的滅盡。 再者，比丘思考真正的苦的止息，到達苦的盡頭。這時，他會思量名色的起因、集結、產生和接觸是什麼？他知道那名色是由於識而起、識集結、識產生、識接觸。當識完全滅盡時，名色就會滅盡。他如實地知道那通往識滅盡的道路，並修習那些相應的法，這就叫做比丘走向真正的苦的止息，到達苦的盡頭，也就是識的滅盡。 再者，比丘思考觀察真正的苦的止息，到達苦的盡頭。這時，他會思量那個識的起因、集結、產生和接觸是什麼？他知道那個識是由於行而起、行集結、行產生、行接觸。如果造作福行，就會產生善識；如果造作不福不善行，就會產生不善識；如果造作無所有行，就會產生無所有識。這就是那個識的起因、集結、產生和接觸。當行完全滅盡時，識就會滅盡。他如實地知道那通往行滅盡的道路，並修習那些相應的法，這就叫做比丘走向真正的苦的止息，到達苦的盡頭，也就是行的滅盡。 再者，比丘思考觀察真正的苦的止息，到達苦的盡頭。這時，他會思量那個行的起因、集結、產生和接觸是什麼？他知道那個行是由於無明而起、無明集結、無明產生、無明接觸。福行是由於無明為緣，非福行也是由於無明為緣，非福非不福行也是由於無明為緣。 因此應當知道，那個行是由於無明而起、無明集結、無明產生、無明接觸。
English version: When (a bhikkhu) reflects, he contemplates what is the cause, the arising, the origin, and the contact of that feeling. He should know that that feeling is due to the six sense bases, the arising of the six sense bases, the origin of the six sense bases, and the contact of the six sense bases. When the six sense bases are completely extinguished, feeling will be extinguished. He truly knows the path that leads to the extinction of the six sense bases, and practices those corresponding dharmas. This is called a bhikkhu moving towards the true cessation of suffering, reaching the end of suffering. Furthermore, a bhikkhu reflects and observes the true cessation of suffering, reaching the end of suffering. At this time, he contemplates what is the cause, the arising, the origin, and the contact of those six sense bases? He knows that those six sense bases are due to name and form, the arising of name and form, the origin of name and form, and the contact of name and form. When name and form are completely extinguished, the six sense bases will be extinguished. He truly knows the path that leads to the extinction of name and form, and practices those corresponding dharmas. This is called a bhikkhu moving towards the true cessation of suffering, reaching the end of suffering, which is the extinction of name and form. Furthermore, a bhikkhu reflects on the true cessation of suffering, reaching the end of suffering. At this time, he contemplates what is the cause, the arising, the origin, and the contact of name and form? He knows that name and form are due to consciousness, the arising of consciousness, the origin of consciousness, and the contact of consciousness. When consciousness is completely extinguished, name and form will be extinguished. He truly knows the path that leads to the extinction of consciousness, and practices those corresponding dharmas. This is called a bhikkhu moving towards the true cessation of suffering, reaching the end of suffering, which is the extinction of consciousness. Furthermore, a bhikkhu reflects and observes the true cessation of suffering, reaching the end of suffering. At this time, he contemplates what is the cause, the arising, the origin, and the contact of that consciousness? He knows that that consciousness is due to volitional formations, the arising of volitional formations, the origin of volitional formations, and the contact of volitional formations. If one performs meritorious volitional formations, good consciousness will arise; if one performs demeritorious volitional formations, bad consciousness will arise; if one performs non-volitional formations, non-volitional consciousness will arise. This is the cause, the arising, the origin, and the contact of that consciousness. When volitional formations are completely extinguished, consciousness will be extinguished. He truly knows the path that leads to the extinction of volitional formations, and practices those corresponding dharmas. This is called a bhikkhu moving towards the true cessation of suffering, reaching the end of suffering, which is the extinction of volitional formations. Furthermore, a bhikkhu reflects and observes the true cessation of suffering, reaching the end of suffering. At this time, he contemplates what is the cause, the arising, the origin, and the contact of those volitional formations? He knows that those volitional formations are due to ignorance, the arising of ignorance, the origin of ignorance, and the contact of ignorance. Meritorious volitional formations are conditioned by ignorance, demeritorious volitional formations are also conditioned by ignorance, and neither meritorious nor demeritorious volitional formations are also conditioned by ignorance. Therefore, it should be known that those volitional formations are due to ignorance, the arising of ignorance, the origin of ignorance, and the contact of ignorance.
「是故當知，彼行無明因、無明集、無明生、無明觸。彼無明永滅無餘，則行滅，彼所乘無明滅道跡如實知，修習彼向次法，是名比丘向正盡苦，究竟苦邊，所謂無明滅。」
佛告比丘：「于意云何？若不樂無明而生明，復緣彼無明作福行、非福行、無所有行不？」
比丘白佛：「不也，世尊！所以者何？多聞聖弟子不樂無明而生明，無明滅則行滅，行滅則識滅，如是乃至生、老、病、死、憂、悲、惱、苦滅，如是如是純大苦聚滅。」
佛言：「善哉！善哉！比丘！我亦如是說，汝亦知此。于彼彼法起彼彼法，生彼彼法，滅彼彼法，滅、止、清涼、息、沒。若多聞聖弟子無明離欲而生明，身份齊受所覺，身份齊受所覺時如實知；若壽分齊受所覺，壽分齊受所覺時如實知；身壞時壽命欲盡，於此諸受一切所覺滅盡無餘。譬如力士取新熟瓦器，乘熱置地，須臾散壞，熱勢悉滅。如是，比丘無明離欲而生明，身份齊受所覺如實知，壽分齊受所覺如實知，身壞命終，一切受所覺悉滅無餘。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
現代漢語譯本：
「因此應當知道，那些行為的根源是無明，無明是行為的集起，無明是行為的產生，無明是行為的觸因。當無明徹底滅盡無餘時，行為也就滅盡了。當如實地知道並修習那導致無明滅盡的道路時，這位比丘就走向了真正的苦盡，到達了苦的終點，這就是所謂的無明滅盡。」
佛陀告訴比丘們：「你們認為如何？如果不再執著于無明而生起智慧，還會因為無明而造作福業、非福業、無所有業嗎？」
比丘們回答佛陀：「不會的，世尊！為什麼呢？因為多聞的聖弟子不再執著于無明而生起智慧，當無明滅盡時，行為也就滅盡；當行為滅盡時，意識也就滅盡；如此乃至生、老、病、死、憂、悲、惱、苦都滅盡，這樣，整個巨大的苦蘊就滅盡了。」
佛陀說：「好啊！好啊！比丘們！我也是這樣說的，你們也理解了這個道理。在各種因緣條件下，產生各種現象，當各種現象生起時，也會有各種現象滅盡，達到滅、止、清涼、寂靜、消沒的狀態。如果多聞的聖弟子不再執著于無明而生起智慧，當他感受到身體的感受時，他會如實地知道身體的感受；當他感受到壽命的感受時，他會如實地知道壽命的感受；當身體壞滅、壽命將盡時，所有這些感受都將徹底滅盡無餘。就像一個力士拿起一個剛燒好的瓦器，趁熱放在地上，片刻之間就會散裂破碎，熱力也完全消失。同樣，比丘不再執著于無明而生起智慧，當他如實地知道身體的感受，如實地知道壽命的感受，當身體壞滅、壽命終結時，所有感受都將徹底滅盡無餘。」
佛陀說完這部經后，比丘們聽了佛陀的教誨，都歡喜地接受並奉行。
Okay, here's the English translation:
"Therefore, it should be understood that those actions have ignorance as their cause, ignorance as their origin, ignorance as their arising, and ignorance as their contact. When that ignorance is completely extinguished without remainder, then actions cease. When the path that leads to the extinction of ignorance is truly known and practiced, that monk is said to be heading towards the true end of suffering, reaching the ultimate end of suffering, which is the extinction of ignorance."
The Buddha said to the monks, "What do you think? If one no longer delights in ignorance but gives rise to wisdom, would one still create meritorious actions, demeritorious actions, or imperturbable actions based on that ignorance?"
The monks replied to the Buddha, "No, Venerable Sir! Why is that? Because a well-taught noble disciple no longer delights in ignorance but gives rise to wisdom. When ignorance ceases, actions cease; when actions cease, consciousness ceases; and so on, until birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair all cease. In this way, this entire great mass of suffering ceases."
The Buddha said, "Excellent! Excellent, monks! That is how I also speak, and you have understood this. Under various conditions, various phenomena arise, and when those phenomena arise, they also cease, reaching a state of cessation, stillness, coolness, peace, and disappearance. If a well-taught noble disciple abandons desire for ignorance and gives rise to wisdom, when he experiences bodily sensations, he knows bodily sensations as they truly are; when he experiences sensations related to the life-span, he knows sensations related to the life-span as they truly are. When the body breaks down and life is about to end, all these sensations will completely cease without remainder. Just as a strong man might take a newly fired clay pot, place it on the ground while it is still hot, and in a moment it would shatter and break, and the heat would completely dissipate. Similarly, a monk who abandons desire for ignorance and gives rise to wisdom, when he truly knows bodily sensations, truly knows sensations related to the life-span, when the body breaks down and life ends, all sensations will completely cease without remainder."
Having spoken this discourse, the monks, delighted by the Buddha's words, accepted and practiced them.
（二九三）如是我聞：一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告異比丘：「我已度疑，離於猶豫，拔邪見刺，不復退轉。心無所著故，何處有我為彼比丘說法？為彼比丘說賢聖出世空相應緣起隨順法，所謂有是故是事有，是事有故是事起。所謂緣無明行，緣行識，緣識名色，緣名色六入處，緣六入處觸，緣觸受，緣受愛，緣愛取，緣取有，緣有生，緣生老、死、憂、悲、惱、苦。如是如是純大苦聚集，乃至如是純大苦聚滅。
「如是說法，而彼比丘猶有疑惑猶豫，先不得得想、不獲獲想、不證證想，今聞法已，心生憂苦、悔恨、蒙沒、障礙
現代漢語譯本：我聽聞是這樣：一時，佛陀住在王舍城的迦蘭陀竹園。 那時，世尊告訴一位比丘：『我已經超越了疑惑，脫離了猶豫，拔除了邪見的刺，不再退轉。因為心中沒有任何執著，我為何要為那位比丘說法呢？我為那位比丘宣說與賢聖出世的空性相應的緣起隨順法，也就是「因為有這個，所以有那個；因為有那個，所以那個生起」。所謂緣于無明而有行，緣於行而有識，緣于識而有名色，緣于名色而有六入處，緣於六入處而有觸，緣于觸而有受，緣于受而有愛，緣于愛而有取，緣于取而有有，緣于有而有生，緣于生而有老、死、憂、悲、惱、苦。像這樣，像這樣純粹的大苦聚集，乃至像這樣純粹的大苦聚滅。』 『像這樣說法，而那位比丘仍然有疑惑猶豫，先前沒有得到得想，沒有獲得獲想，沒有證悟證想，現在聽聞佛法后，心中產生憂愁痛苦、悔恨、矇昧、障礙。』
English version: Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha. At that time, the World-Honored One said to a certain bhikkhu: 'I have already crossed over doubt, departed from hesitation, pulled out the thorn of wrong views, and will not regress. Because my mind is without attachment, why should I preach the Dharma to that bhikkhu? I preach to that bhikkhu the Dharma of dependent origination that accords with the noble and transcendent emptiness, that is, 「because this exists, that exists; because that exists, that arises.」 That is, conditioned by ignorance, there are volitional formations; conditioned by volitional formations, there is consciousness; conditioned by consciousness, there are name and form; conditioned by name and form, there are the six sense bases; conditioned by the six sense bases, there is contact; conditioned by contact, there is feeling; conditioned by feeling, there is craving; conditioned by craving, there is clinging; conditioned by clinging, there is becoming; conditioned by becoming, there is birth; conditioned by birth, there are old age, death, sorrow, lamentation, pain, grief, and despair. Thus, thus does this entire mass of suffering arise, and thus, thus does this entire mass of suffering cease.' 'Having spoken thus, that bhikkhu still has doubt and hesitation. Previously, he did not attain the thought of attainment, did not obtain the thought of obtaining, and did not realize the thought of realization. Now, having heard the Dharma, his mind generates sorrow, pain, regret, confusion, and obstruction.'
。所以者何？此甚深處，所謂緣起，倍復甚深難見，所謂一切取離、愛盡、無慾、寂滅、涅槃；如此二法，謂有為、無為，有為者若生、若住、若異、若滅，無為者不生、不住、不異、不滅，是名比丘諸行苦寂滅涅槃。因集故苦集，因滅故苦滅，斷諸逕路，滅于相續，相續滅滅，是名苦邊。比丘！彼何所滅？謂有餘苦，彼若滅、止、清涼、息、沒，所謂一切取滅、愛盡、無慾、寂滅、涅槃。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二九四）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「愚癡無聞凡夫無明覆、愛緣系，得此識身。內有此識身，外有名色，此二因緣生觸
現代漢語譯本：這是什麼原因呢？因為這非常深奧，所謂的緣起，更是深奧難見。所謂的捨棄一切執取、愛慾止息、沒有貪慾、寂靜、涅槃。像這樣兩種法，即有為法和無為法。有為法有生、住、異、滅，無為法不生、不住、不異、不滅。這叫做比丘們，諸行寂滅的涅槃。因為集起，所以苦也集起；因為滅盡，所以苦也滅盡。斷絕一切途徑，滅除相續，相續滅盡，這就叫做苦的邊際。比丘們，那是什麼滅盡呢？就是有餘的苦，它如果滅盡、止息、清涼、平息、消失，就是所謂的捨棄一切執取、愛慾止息、沒有貪慾、寂靜、涅槃。 佛陀說完這部經后，眾比丘聽了佛陀所說，都歡喜地奉行。 （二九四） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，世尊告訴眾比丘：『愚癡無知的凡夫被無明覆蓋，被愛慾束縛，因此得到了這個識身。內在有這個識身，外在有名色，這兩者因緣而產生觸。』
English version: What is the reason for this? It is because this is very profound, what is called dependent origination, is even more profound and difficult to see. What is called the abandonment of all grasping, the cessation of craving, the absence of desire, tranquility, and Nirvana. These two kinds of dharmas, namely conditioned and unconditioned. Conditioned dharmas have arising, abiding, changing, and ceasing; unconditioned dharmas do not arise, do not abide, do not change, and do not cease. This is called, bhikkhus, the Nirvana of the cessation of all formations. Because of the arising, suffering arises; because of the cessation, suffering ceases. Cutting off all paths, extinguishing the continuity, the extinction of continuity, this is called the end of suffering. Bhikkhus, what is it that ceases? It is the remaining suffering, which if it ceases, stops, cools, calms, and disappears, is what is called the abandonment of all grasping, the cessation of craving, the absence of desire, tranquility, and Nirvana. After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (294) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagaha. At that time, the World Honored One told the bhikkhus: 'Ignorant and unlearned ordinary people are covered by ignorance and bound by craving, thus obtaining this body of consciousness. Internally, there is this body of consciousness, and externally, there is name and form. These two conditions give rise to contact.'
。此六觸入所觸，愚癡無聞凡夫苦樂受覺，因起種種。云何為六？眼觸入處，耳、鼻、舌、身、意觸入處。若黠慧者無明覆，愛緣系得此識身。如是內有識身，外有名色，此二緣生六觸入處，六觸所觸故，智者生苦樂受覺，因起種種。何等為六？眼觸入處，耳、鼻、舌、身、意觸入處。愚夫、黠慧，彼於我所修諸梵者，有何差別？」
比丘白佛言：「世尊是法根、法眼、法依。善哉！世尊！唯愿演說，諸比丘聞已，當受奉行。」
爾時，世尊告諸比丘：「諦聽，善思，當爲汝說。諸比丘！彼愚癡無聞凡夫無明所覆，愛緣所繫，得此識身，彼無明不斷，愛緣不盡，身壞命終，還復受身；還受身故，不得解脫生、老、病、死、憂、悲、惱、苦
現代漢語譯本：這六種接觸的入口所接觸的事物，愚癡無知的凡夫會感受到苦樂，並因此產生種種感受。這六種是什麼呢？是眼睛接觸的入口，耳朵、鼻子、舌頭、身體和意識接觸的入口。如果是有智慧的人，雖然被無明覆蓋，被愛慾所束縛而得到這個有意識的身體。這樣，內在有意識的身體，外在有名色，這兩者相互作用產生六種接觸的入口。因為這六種接觸所接觸的事物，有智慧的人會感受到苦樂，並因此產生種種感受。這六種是什麼呢？是眼睛接觸的入口，耳朵、鼻子、舌頭、身體和意識接觸的入口。愚笨的人和有智慧的人，他們在修行梵行方面有什麼差別呢？' 比丘對佛說：'世尊是法的根本、法的眼睛、法的依靠。太好了！世尊！請您為我們演說，各位比丘聽了之後，一定會接受並奉行。' 這時，世尊告訴各位比丘：'仔細聽，好好思考，我將為你們解說。各位比丘！那些愚癡無知的凡夫被無明所覆蓋，被愛慾所束縛，得到這個有意識的身體，他們無明沒有斷除，愛慾沒有窮盡，身體壞滅，生命終結后，還會再次受生；因為再次受生，就無法解脫生、老、病、死、憂愁、悲傷、苦惱、痛苦。'
English version: These six entrances of contact, when touched, cause ignorant and unlearned ordinary people to experience pleasure and pain, and from this, various feelings arise. What are these six? They are the entrances of contact through the eye, ear, nose, tongue, body, and mind. If a person is wise, although covered by ignorance and bound by craving, they obtain this conscious body. Thus, with an internal conscious body and external name and form, these two give rise to the six entrances of contact. Because of what is touched by these six contacts, the wise experience pleasure and pain, and from this, various feelings arise. What are these six? They are the entrances of contact through the eye, ear, nose, tongue, body, and mind. What is the difference between the foolish and the wise in their practice of the holy life?' The monks said to the Buddha, 'Venerable One, you are the root of the Dharma, the eye of the Dharma, and the refuge of the Dharma. Excellent, Venerable One! We beseech you to explain, and the monks, having heard, will accept and practice it.' Then, the Venerable One told the monks, 'Listen carefully, think well, and I will explain it to you. Monks! Those ignorant and unlearned ordinary people are covered by ignorance and bound by craving, and they obtain this conscious body. Their ignorance is not severed, and their craving is not exhausted. When the body breaks down and life ends, they will be reborn again; because of being reborn again, they cannot be liberated from birth, old age, sickness, death, sorrow, grief, distress, and suffering.'
。所以者何？此愚癡凡夫本不修梵行，向正盡苦，究竟苦邊故，是故身壞命終，還復受身；還受身故，不得解脫生、老、病、死、憂、悲、惱、苦。
「若黠慧者無明所覆，愛緣所繫，得此識身，彼無明斷，愛緣盡；無明斷，愛緣盡故，身壞命終，更不復受；不更受故，得解脫生、老、病、死、憂、悲、惱、苦。所以者何？彼先修梵行，正向盡苦，究竟苦邊故，是故彼身壞命終，更不復受；更不受故，得解脫生、老、病、死、憂、悲、惱、苦，是名凡夫及黠慧者，彼於我所修諸梵行，種種差別。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二九五）
如是我聞：
一時，佛住王舍城迦蘭陀竹園
現代漢語譯本：這是為什麼呢？因為這些愚癡的凡夫本來就不修清凈的行為，不能導向徹底的痛苦止息，最終達到苦的盡頭。所以，當他們身體壞滅、生命終結時，還會再次受生；因為再次受生，就不能從生、老、病、死、憂、悲、惱、苦中解脫出來。 如果是有智慧的人，雖然被無明所覆蓋，被愛慾所束縛，得到了這個有意識的身體，但他們能夠斷除無明，滅盡愛慾的因緣。因為無明斷除，愛慾的因緣滅盡，所以當他們身體壞滅、生命終結時，就不會再次受生；因為不再受生，就能從生、老、病、死、憂、悲、惱、苦中解脫出來。這是為什麼呢？因為他們先前就修習清凈的行為，正確地導向痛苦的止息，最終達到苦的盡頭。所以，當他們身體壞滅、生命終結時，就不會再次受生；因為不再受生，就能從生、老、病、死、憂、悲、惱、苦中解脫出來。這就是凡夫和有智慧的人，他們在我的教法中所修習的清凈行為的種種差別。 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地接受並奉行。 （二九五） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。
English version: Why is that? Because these foolish ordinary people do not cultivate pure conduct, they do not move towards the complete cessation of suffering, and they do not reach the end of suffering. Therefore, when their bodies break down and their lives end, they will be reborn again; because they are reborn again, they cannot be liberated from birth, old age, sickness, death, sorrow, grief, distress, and suffering. If a wise person is covered by ignorance and bound by craving, and obtains this conscious body, they can cut off ignorance and extinguish the causes of craving. Because ignorance is cut off and the causes of craving are extinguished, when their bodies break down and their lives end, they will not be reborn again; because they are not reborn again, they can be liberated from birth, old age, sickness, death, sorrow, grief, distress, and suffering. Why is that? Because they previously cultivated pure conduct, correctly moving towards the cessation of suffering, and ultimately reaching the end of suffering. Therefore, when their bodies break down and their lives end, they will not be reborn again; because they are not reborn again, they can be liberated from birth, old age, sickness, death, sorrow, grief, distress, and suffering. This is the difference between ordinary people and wise people in the various pure conducts they practice in my teachings. After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully accepted and practiced them. (295) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha.
。
爾時，世尊告諸比丘：「此身非汝所有，亦非餘人所有。謂六觸入處，本修行愿，受得此身。云何為六？眼觸入處，耳、鼻、舌、身、意觸入處。彼多聞聖弟子于諸緣起善正思惟觀察：『有此六識身、六觸身、六受身、六想身、六思身。所謂此有故，有當來生、老、病、死、憂、悲、惱、苦，如是如是純大苦聚集，是名有因有緣世間集。謂此無故，六識身無，六觸身、六受身、六想身、六思身無，謂此無故，無有當來生、老、病、死、憂、悲、惱、苦，如是如是純大苦聚滅。』若多聞聖弟子於世間集、世間滅如實正知，善見、善覺、善入，是名聖弟子招此善法、得此善法、知此善法、入此善法，覺知、覺見世間生滅，成就賢聖出離、實寂、正盡苦，究竟苦邊
現代漢語譯本 那時，世尊告訴眾比丘：『這個身體不是你們所擁有的，也不是其他人所擁有的。』所謂的六觸入處，是根據先前的修行願望而獲得的這個身體。哪六種呢？眼觸入處、耳觸入處、鼻觸入處、舌觸入處、身觸入處、意觸入處。那些博學多聞的聖弟子，對於諸緣起能夠善巧地正確思考和觀察：『因為有這六識身、六觸身、六受身、六想身、六思身，所以才會有未來的生、老、病、死、憂、悲、惱、苦，像這樣，純粹的大苦聚集，這被稱為有因有緣的世間集。』『因為沒有這些，六識身就沒有，六觸身、六受身、六想身、六思身也就沒有，因為沒有這些，也就沒有未來的生、老、病、死、憂、悲、惱、苦，像這樣，純粹的大苦聚集就滅盡了。』如果博學多聞的聖弟子對於世間集和世間滅能夠如實地正確瞭解，善於觀察、善於覺悟、善於進入，這就叫做聖弟子招感了這種善法、獲得了這種善法、瞭解了這種善法、進入了這種善法，覺知、覺見了世間的生滅，成就了賢聖的出離、真實的寂靜、真正的苦的止息，最終到達苦的盡頭。
English version At that time, the World Honored One told the monks: 'This body is not owned by you, nor is it owned by anyone else.' The so-called six sense bases are obtained based on previous vows of practice. What are the six? The eye sense base, the ear, nose, tongue, body, and mind sense bases. Those learned and noble disciples, with regard to dependent origination, are able to skillfully and correctly contemplate and observe: 'Because there are these six consciousness bodies, six contact bodies, six feeling bodies, six perception bodies, and six volition bodies, there will be future birth, old age, sickness, death, sorrow, grief, distress, and suffering. Like this, a pure great accumulation of suffering arises, which is called the world's arising due to causes and conditions.' 'Because these do not exist, the six consciousness bodies do not exist, the six contact bodies, six feeling bodies, six perception bodies, and six volition bodies also do not exist. Because these do not exist, there will be no future birth, old age, sickness, death, sorrow, grief, distress, and suffering. Like this, the pure great accumulation of suffering ceases.' If a learned and noble disciple can truly and correctly understand the world's arising and the world's cessation, is good at observing, good at awakening, and good at entering, this is called a noble disciple who attracts this good dharma, obtains this good dharma, understands this good dharma, and enters this good dharma, realizing and seeing the arising and cessation of the world, achieving the noble's liberation, true tranquility, the true cessation of suffering, and ultimately reaching the end of suffering.
。所以者何？謂多聞聖弟子世間集滅如實知，善見、善覺、善入故。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二九六）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「我今當說因緣法及緣生法。
「云何為因緣法？謂此有故彼有，謂緣無明行，緣行識，乃至如是如是純大苦聚集。
「云何緣生法？謂無明、行。若佛出世，若未出世，此法常住，法住法界，彼如來自所覺知，成等正覺，為人演說，開示顯發，謂緣無明有行，乃至緣生有老死。若佛出世，若未出世，此法常住，法住法界，彼如來自覺知，成等正覺，為人演說，開示顯發，謂緣生故，有老、病、死、憂、悲、惱、苦
現代漢語譯本：這是什麼原因呢？因為多聞的聖弟子能夠如實地知曉世間的集起和滅去，能夠善於觀察、善於覺悟、善於深入理解的緣故。 佛陀說完這部經后，眾比丘聽聞佛陀所說，都歡喜地奉行。 （二九六） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。 那時，世尊告訴眾比丘：『我現在將要講述因緣法和緣生法。』 『什麼是因緣法呢？就是因為這個存在，所以那個存在，也就是以無明為緣而有行，以行為緣而有識，乃至這樣這樣純粹的大苦聚集。』 『什麼是緣生法呢？就是無明、行。無論佛陀出世還是沒有出世，這個法都是常住的，存在於法界之中，如來自己覺悟了它，成就了等正覺，然後為人們演說，開示顯發，也就是以無明為緣而有行，乃至以生為緣而有老死。無論佛陀出世還是沒有出世，這個法都是常住的，存在於法界之中，如來自己覺悟了它，成就了等正覺，然後為人們演說，開示顯發，也就是因為有生，所以有老、病、死、憂、悲、惱、苦。』
English version: What is the reason for this? It is because the well-learned noble disciple truly knows the arising and ceasing of the world, and is good at seeing, good at awakening, and good at deeply understanding. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (296) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha. At that time, the World-Honored One told the monks, 'I will now speak about the law of causation and the law of dependent origination.' 'What is the law of causation? It is that because this exists, that exists, that is, conditioned by ignorance there is volitional activity, conditioned by volitional activity there is consciousness, and so on, thus is the entire mass of suffering assembled.' 'What is the law of dependent origination? It is ignorance and volitional activity. Whether a Buddha appears in the world or not, this law is constant, it abides in the realm of Dharma. The Tathagata himself realizes it, attains complete enlightenment, and then explains it to people, revealing and making it clear, that is, conditioned by ignorance there is volitional activity, and so on, conditioned by birth there is old age and death. Whether a Buddha appears in the world or not, this law is constant, it abides in the realm of Dharma. The Tathagata himself realizes it, attains complete enlightenment, and then explains it to people, revealing and making it clear, that is, because there is birth, there is old age, sickness, death, sorrow, lamentation, pain, and distress.'
。此等諸法，法住、法空、法如、法爾，法不離如，法不異如，審諦真實、不顛倒。如是隨順緣起，是名緣生法。謂無明、行、識、名色、六入處、觸、受、愛、取、有、生、老、病、死、憂、悲、惱、苦，是名緣生法。
「多聞聖弟子於此因緣法、緣生法正知善見，不求前際，言：『我過去世若有、若無？我過去世何等類？我過去世何如？』不求后際：『我于當來世為有、為無？云何類？何如？』內不猶豫：『此是何等？云何有此為前？誰終當云何之？此眾生從何來？於此沒當何之？』若沙門、婆羅門起凡俗見所繫，謂說我見所繫、說眾生見所繫、說壽命見所繫、忌諱吉慶見所繫，爾時悉斷、悉知，斷其根本，如截多羅樹頭，于未來世，成不生法
現代漢語譯本：這些法則，無論是其存在、空性、如常、自然，都與『如』不分離，與『如』無差異，審慎真實，不虛妄顛倒。如此順應因緣而生起，稱為緣生法。即無明、行、識、名色、六入處、觸、受、愛、取、有、生、老、病、死、憂、悲、惱、苦，這些都稱為緣生法。 多聞的聖弟子對於這因緣法、緣生法有正確的認知和見解，不追究過去，不去想：『我過去世是存在還是不存在？我過去世是什麼樣的？我過去世是什麼狀態？』也不追究未來：『我將來世是存在還是不存在？會是什麼樣的？會是什麼狀態？』內心不猶豫：『這是什麼？為什麼會有這個？這個之前是什麼？誰最終會怎麼樣？這個眾生從哪裡來？死後會去哪裡？』如果沙門、婆羅門被凡俗的見解所束縛，例如執著於我見、眾生見、壽命見、忌諱吉慶的見解，那麼這時，這些見解都會被斷除、被認知，連根拔起，如同砍斷多羅樹的樹頭，在未來世，不再產生新的執著。
English version: These dharmas, whether in their existence, emptiness, suchness, or natural state, are inseparable from 'suchness,' not different from 'suchness,' carefully examined as real, not false or inverted. Thus, arising in accordance with conditions, they are called conditioned dharmas. Namely, ignorance, volitional formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age, sickness, death, sorrow, lamentation, pain, grief, and despair—these are called conditioned dharmas. A well-learned noble disciple, having correct knowledge and insight into these causal and conditioned dharmas, does not seek the past, thinking: 'Did I exist in the past or not? What kind was I in the past? What was my state in the past?' Nor does he seek the future: 'Will I exist in the future or not? What kind will I be? What will be my state?' He does not hesitate internally: 'What is this? How does this come to be? What was before this? Who will ultimately be what? Where does this being come from? Where will it go after death?' If a renunciate or brahmin is bound by mundane views, such as being attached to views of self, views of beings, views of life span, or views of auspiciousness and taboos, then at that time, all these views are cut off and understood, their roots are severed, like cutting off the top of a palm tree, so that in the future, no new attachments arise.
。是名多聞聖弟子于因緣法、緣生法如實正知，善見、善覺、善修、善入。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二九七）
如是我聞：
一時，佛住拘留搜調牛聚落。
爾時，世尊告諸比丘：「我當爲汝等說法，初、中、后善，善義善味，純一清凈，梵行清白，所謂大空法經。諦聽，善思，當爲汝說。云何為大空法經？所謂此有故彼有，此起故彼起，謂緣無明行，緣行識，乃至純大苦聚集。
「緣生老死者，若有問言：『彼誰老死？老死屬誰？』彼則答言：『我即老死，今老死屬我，老死是我。』所言：『命即是身。』或言：『命異身異。』此則一義，而說有種種。若見言：『命即是身。』彼梵行者所無有
『這是指那些博學多聞的聖弟子，他們對於因緣法、緣生法能夠如實地正確瞭解，善於觀察、善於覺悟、善於修行、善於證入。』 佛陀說完這部經后，眾比丘聽聞佛陀的教誨，都歡喜地接受並奉行。 （二九七） 我是這樣聽說的： 一時，佛陀住在拘留搜調牛聚落。 當時，世尊告訴眾比丘：『我將為你們說法，這法初善、中善、后善，意義深遠，味道純正，純一清凈，是清白的梵行，也就是所謂的大空法經。你們要仔細聽，好好思考，我將為你們解說。什麼叫做大空法經呢？就是說此有故彼有，此起故彼起，也就是緣于無明而有行，緣於行而有識，乃至純粹的大苦聚集。 『如果有人問，緣于生而有老死，那麼，『是誰老死？老死屬於誰？』他們就會回答說：『我就是老死，現在老死屬於我，老死就是我。』或者說：『生命就是身體。』或者說：『生命和身體是不同的。』這其實是一個意思，卻有種種不同的說法。如果有人認為『生命就是身體』，那麼這種觀點是梵行者所不應有的。
'This refers to those learned and noble disciples who truly and correctly understand the law of dependent origination and conditioned arising, who are skilled in observing, skilled in awakening, skilled in practicing, and skilled in entering.' After the Buddha finished speaking this sutra, the bhikkhus, having heard the Buddha's teachings, joyfully accepted and practiced them. (297) Thus have I heard: At one time, the Buddha was dwelling in the village of Kurusudaman, the cowherd settlement. At that time, the World Honored One told the bhikkhus: 'I will teach you the Dharma, which is good in the beginning, good in the middle, and good in the end, with profound meaning and pure taste, utterly pure, and a pure Brahma-faring, which is called the Great Emptiness Dharma Sutra. Listen carefully and contemplate well, and I will explain it to you. What is the Great Emptiness Dharma Sutra? It is that when this exists, that exists; when this arises, that arises. That is, conditioned by ignorance, there are volitional formations; conditioned by volitional formations, there is consciousness, and so on, until the accumulation of pure great suffering. 'If someone asks, regarding old age and death which are conditioned by birth, 'Who is it that ages and dies? To whom does old age and death belong?' They would answer, 'I am the one who ages and dies, now old age and death belong to me, old age and death are me.' Or they might say, 'Life is the body.' Or they might say, 'Life and body are different.' These are actually the same meaning, but expressed in various ways. If someone believes that 'life is the body,' then this view is not held by those who practice the Brahma-faring.'
。若復見言：『命異身異。』梵行者所無有。於此二邊，心所不隨，正向中道。賢聖出世，如實不顛倒正見，謂緣生老死。如是生、有、取、愛、受、觸、六入處、名色、識、行，緣無明故有行。
「若復問言：『誰是行？行屬誰？』彼則答言：『行則是我，行是我所。』彼如是：『命即是身。』或言：『命異身異。』彼見命即是身者，梵行者無有；或言命異身異者，梵行者亦無有。離此二邊，正向中道。賢聖出世，如實不顛倒正見所知，所謂緣無明行。
「諸比丘！若無明離欲而生明，彼誰老死？老死屬誰者？老死則斷，則知斷其根本，如截多羅樹頭，于未來世成不生法
現代漢語譯本：如果再有人說：『生命和身體是不同的。』這是修行者所不應有的觀點。對於這兩種極端觀點，內心不應執著，而應走向中道。賢聖之人出世，以如實不顛倒的正見，認識到生老死的緣起。同樣，生、有、取、愛、受、觸、六入處、名色、識、行，都是因為無明而產生的。 現代漢語譯本：如果再有人問：『誰是行？行屬於誰？』他們會回答說：『行就是我，行是屬於我的。』他們會認為：『生命就是身體。』或者說：『生命和身體是不同的。』認為生命就是身體的觀點，修行者不應有；認為生命和身體不同的觀點，修行者也不應有。應遠離這兩種極端觀點，走向中道。賢聖之人出世，以如實不顛倒的正見，認識到無明是產生行的原因。 現代漢語譯本：諸位比丘！如果無明被去除，智慧產生，那麼誰會老死？老死屬於誰？老死就會被斷除，並且知道斷除其根本，就像砍斷多羅樹的樹頭一樣，在未來世不再產生。
English version: If someone further says, 'Life and body are different,' this is not a view held by those who practice the holy life. The mind should not follow these two extremes, but should go towards the middle way. The wise and noble ones appear in the world, with true and non-perverted right view, understanding that old age and death arise from conditions. Likewise, birth, existence, grasping, craving, feeling, contact, the six sense bases, name and form, consciousness, and volitional formations arise because of ignorance. English version: If someone further asks, 'Who is the volitional formation? To whom does the volitional formation belong?' They would answer, 'The volitional formation is me, the volitional formation belongs to me.' They would think, 'Life is the same as the body,' or say, 'Life and body are different.' The view that life is the same as the body is not held by those who practice the holy life; nor is the view that life and body are different. One should abandon these two extremes and go towards the middle way. The wise and noble ones appear in the world, with true and non-perverted right view, understanding that ignorance is the cause of volitional formations. English version: Monks, if ignorance is abandoned and wisdom arises, then who will experience old age and death? To whom will old age and death belong? Old age and death will be cut off, and it will be known that their root has been cut off, like cutting off the head of a palm tree, so that it will not arise again in the future.
。若比丘無明離欲而生明，彼誰生？生屬誰？乃至誰是行？行屬誰者？行則斷，則知斷其根本，如截多羅樹頭，于未來世成不生法，若比丘無明離欲而生明，彼無明滅則行滅，乃至純大苦聚滅，是名大空法經。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二九八）
如是我聞：
一時，佛住拘留搜調牛聚落。
爾時，世尊告諸比丘：「我今當說緣起法法說、義說。諦聽，善思，當爲汝說。
「云何緣起法法說？謂此有故彼有，此起故彼起，謂緣無明行，乃至純大苦聚集，是名緣起法法說。
「云何義說？謂緣無明行者
現代漢語譯本：如果比丘捨棄無明而生起智慧，那麼是誰生起智慧？這智慧屬於誰？乃至誰是行？這行屬於誰？當行斷滅時，就知其根本已斷，如同砍斷多羅樹的樹頭，在未來世不再生起。如果比丘捨棄無明而生起智慧，那麼無明滅則行滅，乃至純粹的大苦聚也滅，這稱為《大空法經》。 佛陀說完這部經后，眾比丘聽聞佛陀所說，都歡喜地奉行。 （二九八） 如是我聞： 一時，佛陀住在拘留搜調牛聚落。 那時，世尊告訴眾比丘：『我現在要說緣起法的法說和義說。仔細聽，好好思考，我將為你們解說。』 『什麼是緣起法的法說？就是說此有故彼有，此起故彼起，即以無明為緣而有行，乃至純粹的大苦聚集，這稱為緣起法的法說。』 『什麼是義說？就是說以無明為緣而有行，』
English version: If a bhikkhu abandons ignorance and gives rise to wisdom, who gives rise to that wisdom? To whom does that wisdom belong? And who is the doer of actions? To whom do those actions belong? When actions cease, it is known that their root is severed, like cutting off the top of a palmyra tree, so that it will not grow again in the future. If a bhikkhu abandons ignorance and gives rise to wisdom, then with the cessation of ignorance, actions cease, and so on, until the entire mass of suffering ceases. This is called the 'Great Discourse on Emptiness'. Having spoken this discourse, the bhikkhus rejoiced in what the Buddha had said and practiced accordingly. (298) Thus have I heard: At one time, the Buddha was dwelling in the village of Kurusudaman, the cowherd's settlement. Then, the Blessed One addressed the bhikkhus, saying: 'I will now explain the exposition of the law of dependent origination, both in terms of its formulation and its meaning. Listen carefully, reflect well, and I will explain it to you.' 'What is the formulation of the law of dependent origination? It is that when this exists, that exists; with the arising of this, that arises. That is, conditioned by ignorance, there are actions, and so on, until the entire mass of suffering arises. This is called the formulation of the law of dependent origination.' 'What is the explanation of its meaning? It is that conditioned by ignorance, there are actions,'
。彼云何無明？若不知前際、不知后際、不知前後際，不知于內、不知于外、不知內外，不知業、不知報、不知業報，不知佛、不知法、不知僧，不知苦、不知集、不知滅、不知道，不知因、不知因所起法，不知善不善、有罪無罪、習不習、若劣若勝、染污清凈，分別緣起，皆悉不知；於六觸入處，不如實覺知，于彼彼不知、不見、無無間等、癡闇、無明、大冥，是名無明。
「緣無明行者，云何為行？行有三種——身行、口行、意行。緣行識者，云何為識？謂六識身——眼識身、耳識身、鼻識身、舌識身、身識身、意識身。緣識名色者，云何名？謂四無色陰——受陰、想陰、行陰、識陰。云何色？謂四大、四大所造色，是名為色。此色及前所說名，是為名色
現代漢語譯本：什麼是無明呢？如果不知道過去，不知道未來，不知道過去和未來，不知道內在，不知道外在，不知道內在和外在，不知道業，不知道報，不知道業報，不知道佛，不知道法，不知道僧，不知道苦，不知道集，不知道滅，不知道道，不知道因，不知道因所生之法，不知道善與不善，有罪與無罪，應該做與不應該做，低劣與殊勝，染污與清凈，分別緣起，都不知道；對於六種接觸的入口處，不能如實覺知，對於那些都不知道、看不見、沒有間斷等、愚癡、黑暗、無明、大黑暗，這叫做無明。 緣于無明而產生的行為，什麼是行為呢？行為有三種——身體的行為、口頭的行為、意念的行為。緣於行為而產生的識，什麼是識呢？就是六種識——眼識、耳識、鼻識、舌識、身識、意識。緣于識而產生的名色，什麼是名呢？就是四種無色陰——受陰、想陰、行陰、識陰。什麼是色呢？就是四大以及四大所造的色，這叫做色。這個色以及前面所說的名，就叫做名色。
English version: What is ignorance? It is not knowing the past, not knowing the future, not knowing the past and future, not knowing the internal, not knowing the external, not knowing the internal and external, not knowing karma, not knowing retribution, not knowing karmic retribution, not knowing the Buddha, not knowing the Dharma, not knowing the Sangha, not knowing suffering, not knowing the cause of suffering, not knowing the cessation of suffering, not knowing the path to the cessation of suffering, not knowing the cause, not knowing the laws arising from causes, not knowing good and bad, guilt and innocence, what should be done and what should not be done, inferior and superior, defilement and purity, and not knowing the dependent origination; regarding the six entrances of contact, not truly knowing, not seeing, without interruption, foolishness, darkness, ignorance, great darkness, this is called ignorance. What are the actions that arise from ignorance? What are actions? There are three kinds of actions—bodily actions, verbal actions, and mental actions. What is consciousness that arises from actions? It is the six consciousnesses—eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. What is name and form that arises from consciousness? What is name? It is the four formless aggregates—the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and the aggregate of consciousness. What is form? It is the four great elements and the form derived from the four great elements, this is called form. This form and the aforementioned name are called name and form.
。緣名色六入處者，云何為六入處？謂六內入處——眼入處、耳入處、鼻入處、舌入處、身入處、意入處。緣六入處觸者，云何為觸？謂六觸身——眼觸身、耳觸身、鼻觸身、舌觸身、身觸身、意觸身。緣觸受者，云何為受？謂三受——苦受、樂受、不苦不樂受。緣受愛者，彼云何為愛？謂三愛——欲愛、色愛、無色愛。緣愛取者，云何為取？四取——欲取、見取、戒取、我取。緣取有者，云何為有？三有——欲有、色有、無色有。緣有生者，云何為生？若彼彼眾生，彼彼身種類一生，超越和合出生，得陰、得界、得入處、得命根，是名為生
現代漢語譯本：以名色為緣而有六入處，什麼是六入處呢？指的是六個內在的入處——眼入處、耳入處、鼻入處、舌入處、身入處、意入處。以六入處為緣而有觸，什麼是觸呢？指的是六種觸身——眼觸身、耳觸身、鼻觸身、舌觸身、身觸身、意觸身。以觸為緣而有受，什麼是受呢？指的是三種感受——苦受、樂受、不苦不樂受。以受為緣而有愛，什麼是愛呢？指的是三種愛——欲愛、色愛、無色愛。以愛為緣而有取，什麼是取呢？指的是四種取——欲取、見取、戒取、我取。以取為緣而有有，什麼是有呢？指的是三種有——欲有、色有、無色有。以有為緣而有生，什麼是生呢？如果各種眾生在各種身類中一生，超越和合出生，獲得陰、獲得界、獲得入處、獲得命根，這稱為生。 現代漢語譯本：以『名色』為條件產生『六入處』，那麼什麼是『六入處』呢？指的是六個內在的『入處』——眼『入處』、耳『入處』、鼻『入處』、舌『入處』、身『入處』、意『入處』。以『六入處』為條件產生『觸』，那麼什麼是『觸』呢？指的是六種『觸身』——眼『觸身』、耳『觸身』、鼻『觸身』、舌『觸身』、身『觸身』、意『觸身』。以『觸』為條件產生『受』，那麼什麼是『受』呢？指的是三種感受——苦『受』、樂『受』、不苦不樂『受』。以『受』為條件產生『愛』，那麼什麼是『愛』呢？指的是三種『愛』——欲『愛』、色『愛』、無色『愛』。以『愛』為條件產生『取』，那麼什麼是『取』呢？指的是四種『取』——欲『取』、見『取』、戒『取』、我『取』。以『取』為條件產生『有』，那麼什麼是『有』呢？指的是三種『有』——欲『有』、色『有』、無色『有』。以『有』為條件產生『生』，那麼什麼是『生』呢？如果各種眾生在各種身類中一生，超越和合出生，獲得『陰』、獲得『界』、獲得『入處』、獲得『命根』，這稱為『生』。
English version: Conditioned by name-and-form are the six sense bases. What are the six sense bases? They are the six internal sense bases: the eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, and the mind sense base. Conditioned by the six sense bases is contact. What is contact? It is the six bodies of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. Conditioned by contact is feeling. What is feeling? It is the three kinds of feeling: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. Conditioned by feeling is craving. What is craving? It is the three kinds of craving: craving for sensual pleasures, craving for existence, and craving for non-existence. Conditioned by craving is clinging. What is clinging? It is the four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and vows, and clinging to a self. Conditioned by clinging is becoming. What is becoming? It is the three kinds of becoming: becoming in the sense-sphere, becoming in the form-sphere, and becoming in the formless-sphere. Conditioned by becoming is birth. What is birth? It is the birth, emergence, arising, manifestation of the aggregates, the attainment of the sense bases, and the acquisition of the life faculty of various beings in various classes of beings. This is called birth. English version: Conditioned by 'name and form' arises the 'six sense bases'. What are the 'six sense bases'? They refer to the six internal 'sense bases'—the eye 'sense base', the ear 'sense base', the nose 'sense base', the tongue 'sense base', the body 'sense base', and the mind 'sense base'. Conditioned by the 'six sense bases' arises 'contact'. What is 'contact'? It refers to the six kinds of 'contact bodies'—eye 'contact body', ear 'contact body', nose 'contact body', tongue 'contact body', body 'contact body', and mind 'contact body'. Conditioned by 'contact' arises 'feeling'. What is 'feeling'? It refers to the three kinds of feelings—painful 'feeling', pleasant 'feeling', and neither-painful-nor-pleasant 'feeling'. Conditioned by 'feeling' arises 'craving'. What is 'craving'? It refers to the three kinds of 'craving'—craving for sensual pleasures, craving for existence, and craving for non-existence. Conditioned by 'craving' arises 'clinging'. What is 'clinging'? It refers to the four kinds of 'clinging'—clinging to sensual pleasures, clinging to views, clinging to rules and vows, and clinging to a self. Conditioned by 'clinging' arises 'becoming'. What is 'becoming'? It refers to the three kinds of 'becoming'—becoming in the sense-sphere, becoming in the form-sphere, and becoming in the formless-sphere. Conditioned by 'becoming' arises 'birth'. What is 'birth'? If various beings in various classes of beings are born, emerge, arise, and manifest, obtaining the 'aggregates', obtaining the 'sense bases', obtaining the 'sense bases', and obtaining the 'life faculty', this is called 'birth'.
。緣生老死者，云何為老？若發白露頂，皮緩根熟，支弱背僂，垂頭呻吟，短氣前輸，柱杖而行，身體黧黑，四體班駁，闇鈍垂熟，造行艱難羸劣，是名為老。云何為死？彼彼眾生，彼彼種類沒、遷移、身壞、壽盡、火離、命滅，舍陰時到，是名為死。此死及前說老，是名老死。是名緣起義說。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（二九九）
如是我聞：
一時，佛住拘留搜調牛聚落。
時，有異比丘來詣佛所，稽首禮足，退坐一面，白佛言：「世尊！謂緣起法為世尊作，為餘人作耶？」
佛告比丘：「緣起法者，非我所作，亦非餘人作
現代漢語譯本：
『導致衰老和死亡的因緣是什麼？』 什麼是衰老？如果頭髮變白，頭頂光禿，面板鬆弛，身體機能衰退，四肢無力，背部彎曲，頭低垂，呼吸短促，身體前傾，需要拄著枴杖行走，身體面板變得黝黑，四肢出現斑點，感官遲鈍，身體衰弱，行動困難，這就是所謂的衰老。什麼是死亡？眾生在各自的生命形態中，經歷消逝、轉移、身體毀壞、壽命終結、溫暖消散、生命終止，捨棄構成生命的要素，這就是所謂的死亡。這種死亡以及前面所說的衰老，合稱為老死。這就是緣起法則的含義。』
佛陀說完這部經后，眾比丘聽聞佛陀的教誨，都歡喜地接受並奉行。
（二九九）
如是我聞：
一時，佛陀住在拘留搜的調牛聚落。
當時，有一位比丘來到佛陀的住所，向佛陀頂禮，然後退坐在一旁，對佛陀說：『世尊！所謂的緣起法，是世尊您創造的，還是其他人創造的呢？』
佛陀告訴比丘：『緣起法不是我創造的，也不是其他人創造的。』 現代漢語譯本：
『導致衰老和死亡的因緣是什麼？』 什麼是衰老？如果頭髮變白，頭頂光禿，面板鬆弛，身體機能衰退，四肢無力，背部彎曲，頭低垂，呼吸短促，身體前傾，需要拄著枴杖行走，身體面板變得黝黑，四肢出現斑點，感官遲鈍，身體衰弱，行動困難，這就是所謂的衰老。什麼是死亡？眾生在各自的生命形態中，經歷消逝、轉移、身體毀壞、壽命終結、溫暖消散、生命終止，捨棄構成生命的要素，這就是所謂的死亡。這種死亡以及前面所說的衰老，合稱為老死。這就是緣起法則的含義。』
佛陀說完這部經后，眾比丘聽聞佛陀的教誨，都歡喜地接受並奉行。
（二九九）
如是我聞：
一時，佛陀住在拘留搜的調牛聚落。
當時，有一位比丘來到佛陀的住所，向佛陀頂禮，然後退坐在一旁，對佛陀說：『世尊！所謂的緣起法，是世尊您創造的，還是其他人創造的呢？』
佛陀告訴比丘：『緣起法不是我創造的，也不是其他人創造的。』
English version:
'What is the cause of aging and death? What is aging? If the hair turns white, the top of the head becomes bald, the skin loosens, the body's functions decline, the limbs weaken, the back bends, the head droops, the breath becomes short, the body leans forward, one needs to walk with a cane, the skin of the body becomes dark, spots appear on the limbs, the senses become dull, the body weakens, and movement becomes difficult, this is called aging. What is death? Beings in their respective forms of life experience passing away, transition, destruction of the body, end of life, dissipation of warmth, cessation of life, and the abandonment of the elements that constitute life, this is called death. This death and the aforementioned aging are collectively called aging and death. This is the meaning of the law of dependent origination.'
After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully accepted and practiced them.
(299)
Thus have I heard:
At one time, the Buddha was dwelling in the cattle-herding village of Kurusravana.
Then, a certain monk came to the Buddha's dwelling, bowed his head to the Buddha's feet, and sat down to one side, saying to the Buddha, 'Venerable Sir, is the law of dependent origination created by the Venerable Sir, or by someone else?'
The Buddha told the monk, 'The law of dependent origination is not created by me, nor is it created by anyone else.' English version:
'What is the cause of aging and death? What is aging? If the hair turns white, the top of the head becomes bald, the skin loosens, the body's functions decline, the limbs weaken, the back bends, the head droops, the breath becomes short, the body leans forward, one needs to walk with a cane, the skin of the body becomes dark, spots appear on the limbs, the senses become dull, the body weakens, and movement becomes difficult, this is called aging. What is death? Beings in their respective forms of life experience passing away, transition, destruction of the body, end of life, dissipation of warmth, cessation of life, and the abandonment of the elements that constitute life, this is called death. This death and the aforementioned aging are collectively called aging and death. This is the meaning of the law of dependent origination.'
After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully accepted and practiced them.
(299)
Thus have I heard:
At one time, the Buddha was dwelling in the cattle-herding village of Kurusravana.
Then, a certain monk came to the Buddha's dwelling, bowed his head to the Buddha's feet, and sat down to one side, saying to the Buddha, 'Venerable Sir, is the law of dependent origination created by the Venerable Sir, or by someone else?'
The Buddha told the monk, 'The law of dependent origination is not created by me, nor is it created by anyone else.'
。然彼如來出世及未出世，法界常住，彼如來自覺此法，成等正覺，為諸眾生分別演說，開發顯示。所謂此有故彼有，此起故彼起，謂緣無明行，乃至純大苦聚集，無明滅故行滅，乃至純大苦聚滅。」
佛說此經已。時，彼比丘聞佛所說，歡喜奉行。
（三〇〇）
如是我聞：
一時，佛住拘留搜調牛聚落。
時，有異婆羅門來詣佛所，與世尊面相慶慰，慶慰已，退坐一面，白佛言：「云何？瞿曇！為自作自覺耶？」
佛告婆羅門：「我說此是無記，自作自覺，此是無記。」
「云何？瞿曇！他作他覺耶？」
佛告婆羅門：「他作他覺，此是無記
現代漢語譯本：'然而，無論如來出世與否，法界都是恒常存在的。如來自己覺悟了這個法，成就了無上正等正覺，然後為眾生分別解說，開示顯明。這就是所謂的「此有故彼有，此起故彼起」，即以無明為緣而有行，乃至純粹的大苦聚集；無明滅盡則行滅盡，乃至純粹的大苦聚集也滅盡。' 佛陀說完這部經后，那些比丘聽了佛陀的教誨，都歡喜地接受並修行。 （三〇〇） 如是我聞： 一時，佛陀住在拘留搜調牛聚落。 當時，有一位外道婆羅門來到佛陀的住所，與世尊互相問候，問候完畢后，退坐在一旁，對佛陀說：『瞿曇，您認為這是自己造作自己覺悟嗎？』 佛陀告訴婆羅門：『我說這個是無記的，自己造作自己覺悟，這個是無記的。』 『瞿曇，那麼，您認為這是他人造作他人覺悟嗎？』 佛陀告訴婆羅門：『他人造作他人覺悟，這個是無記的。』
English version: 'However, whether a Tathagata appears in the world or not, the Dharma realm is always abiding. The Tathagata realizes this Dharma himself, attains Supreme Perfect Enlightenment, and then explains and reveals it to all beings. This is what is called 『this exists, therefore that exists; this arises, therefore that arises,』 meaning that with ignorance as the condition, actions arise, leading to the accumulation of pure great suffering; when ignorance ceases, actions cease, and thus the accumulation of pure great suffering also ceases.' After the Buddha finished speaking this sutra, the monks who heard the Buddha's teachings joyfully accepted and practiced them. (300) Thus have I heard: At one time, the Buddha was staying in the village of Kurusodana, the cowherd settlement. At that time, a Brahmin from another sect came to the Buddha's dwelling, greeted the World Honored One, and after the greetings, sat down to one side and said to the Buddha, 'Gautama, do you believe that it is self-made and self-realized?' The Buddha told the Brahmin, 'I say that this is unrecorded, self-made and self-realized, this is unrecorded.' 'Gautama, then do you believe that it is other-made and other-realized?' The Buddha told the Brahmin, 'Other-made and other-realized, this is unrecorded.'
。」
婆羅門白佛：「云何？我問自作自覺，說言無記；他作他覺，說言無記，此義云何？」
佛告婆羅門：「自作自覺則墮常見，他作他覺則墮斷見。義說、法說，離此二邊，處於中道而說法，所謂此有故彼有，此起故彼起，緣無明行，乃至純大苦聚集，無明滅則行滅，乃至純大苦聚滅。」
佛說此經已，彼婆羅門歡喜隨喜，從座起去。
（三〇一）
如是我聞：
一時，佛住那梨聚落深林中待賓舍。
爾時，尊者𨅖陀迦旃延詣佛所，稽首佛足，退住一面，白佛言：「世尊！如世尊說正見。云何正見？云何世尊施設正見？」
佛告𨅖陀迦旃延：「世間有二種依，若有、若無，為取所觸；取所觸故，或依有、或依無
現代漢語譯本 婆羅門問佛：『這是怎麼回事？我問自己做自己覺，你說無記；他人做他人覺，你說無記，這是什麼意思？』 佛告訴婆羅門：『自己做自己覺就落入常見，他人做他人覺就落入斷見。從義理上說，從法理上說，要離開這兩種極端，處於中道而說法，所謂此有故彼有，此起故彼起，緣于無明而有行，乃至純粹的大苦聚集；無明滅則行滅，乃至純粹的大苦聚滅。』 佛說完這部經，那位婆羅門歡喜讚歎，從座位上起身離去。 （三〇一） 我是這樣聽說的： 一時，佛住在名叫那梨的村落的深林中，在待賓館裡。 當時，尊者迦旃延來到佛陀所在的地方，向佛陀的腳行禮，然後退到一旁，對佛陀說：『世尊！正如世尊所說，什麼是正見？世尊是如何闡述正見的？』 佛陀告訴迦旃延：『世間有兩種依靠，即有和無，這是被執取所觸及的；因為被執取所觸及，所以或者依靠有，或者依靠無。』
English version The Brahmin asked the Buddha: 'What is the meaning of this? When I ask about self-doing and self-knowing, you say it is indeterminate; when I ask about others doing and others knowing, you say it is indeterminate. What does this mean?' The Buddha told the Brahmin: 'Self-doing and self-knowing fall into the view of permanence, while others doing and others knowing fall into the view of annihilation. In terms of meaning and in terms of the Dharma, one should depart from these two extremes and teach from the middle way. This is because when this exists, that exists; when this arises, that arises. Conditioned by ignorance, there are volitional activities, and so on, until the entire mass of suffering arises. When ignorance ceases, volitional activities cease, and so on, until the entire mass of suffering ceases.' After the Buddha finished speaking this sutra, the Brahmin rejoiced and was pleased, and then rose from his seat and departed. (301) Thus have I heard: At one time, the Buddha was dwelling in the deep forest of a village called Nali, in the guest house. At that time, the venerable Katyayana went to where the Buddha was, bowed his head at the Buddha's feet, and then withdrew to one side. He said to the Buddha: 'Venerable One! As the Venerable One has said, what is right view? How does the Venerable One explain right view?' The Buddha told Katyayana: 'There are two kinds of reliance in the world, existence and non-existence, which are touched by grasping. Because of being touched by grasping, one either relies on existence or relies on non-existence.'
。若無此取者，心境繫著使不取、不住、不計我苦生而生，苦滅而滅，于彼不疑、不惑，不由於他而自知，是名正見，是名如來所施設正見。所以者何？世間集如實正知見，若世間無者不有，世間滅如實正知見，若世間有者無有，是名離於二邊說于中道，所謂此有故彼有，此起故彼起，謂緣無明行，乃至純大苦聚集，無明滅故行滅，乃至純大苦聚滅。」
佛說此經已，尊者𨅖陀迦旃延聞佛所說，不起諸漏，心得解脫，成阿羅漢。
（三〇二）
如是我聞：
一時，佛住王舍城耆阇崛山。
爾時，世尊晨朝著衣持缽，出耆阇崛山，入王舍城乞食。
時，有阿支羅迦葉為營小事，出王舍城，向耆阇崛山，遙見世尊
現代漢語譯本：如果不存在這樣的執取者，那麼心境就會保持不執取、不住留、不計較『我』的苦，生起時就生起，滅去時就滅去，對此不會疑惑、不會迷惑，不是因為別人而是自己明白，這叫做正見，這叫做如來所施設的正見。為什麼呢？因為對世間集起如實地正確認知，如果世間沒有的就不會有；對世間滅去如實地正確認知，如果世間有的就會沒有。這叫做遠離兩種極端，宣說中道。所謂『此有故彼有，此起故彼起』，就是說以無明為緣而有行，乃至純粹的大苦聚集；無明滅去，行就滅去，乃至純粹的大苦聚集就滅去。 佛陀說完這部經后，尊者迦旃延聽聞佛陀所說，不再有各種煩惱，內心得到解脫，成為阿羅漢。 （三〇二） 如是我聞： 一時，佛陀住在王舍城的耆阇崛山。 當時，世尊早上穿好衣服，拿著缽，從耆阇崛山出來，進入王舍城乞食。 當時，有阿支羅迦葉因為一些小事，走出王舍城，走向耆阇崛山，遠遠地看見了世尊。
English version: If there is no such taker, the mind will not be attached, will not dwell, and will not calculate the suffering of 'I'. When it arises, it arises; when it ceases, it ceases. There will be no doubt or confusion about this, and it will be known by oneself, not by others. This is called right view, this is called the right view established by the Tathagata. Why is that? Because one truly knows the arising of the world, if something does not exist in the world, it will not exist; one truly knows the cessation of the world, if something exists in the world, it will not exist. This is called being apart from the two extremes and speaking of the middle way. That is, 'because this exists, that exists; because this arises, that arises,' meaning that with ignorance as the condition, there are actions, and so on, until the accumulation of pure great suffering; when ignorance ceases, actions cease, and so on, until the accumulation of pure great suffering ceases. After the Buddha finished speaking this sutra, the Venerable Katyayana, having heard what the Buddha said, was free from all defilements, his mind was liberated, and he became an Arhat. (302) Thus have I heard: At one time, the Buddha was dwelling on Mount Gijjhakuta in Rajagaha. Then, the World-Honored One, in the morning, having put on his robes and taken his bowl, went out from Mount Gijjhakuta and entered Rajagaha to beg for alms. At that time, Ajivaka Kasyapa, having some small business, went out from Rajagaha towards Mount Gijjhakuta, and saw the World-Honored One from afar.
。見已，詣佛所，白佛言：「瞿曇！欲有所問，寧有閑暇見答與不？」
佛告迦葉：「今非論時，我今入城乞食，來還則是其時，當爲汝說。」
第二亦如是說，第三複問：「瞿曇！何為我作留難？瞿曇！云何有異？我今欲有所問，為我解說。」
佛告阿支羅迦葉：「隨汝所問。」
阿支羅迦葉白佛言：「云何？瞿曇！苦自作耶？」
佛告迦葉：「苦自作者，此是無記。」
迦葉復問：「云何？瞿曇！苦他作耶？」
佛告迦葉：「苦他作者，此亦無記。」
迦葉復問：「苦自他作耶？」
佛告迦葉：「苦自他作，此亦無記
現代漢語譯本：他看見了，就去到佛陀那裡，對佛陀說：『瞿曇！我想問一些問題，您現在有空回答嗎？』 佛陀告訴迦葉：『現在不是討論的時候，我正要進城乞食，回來之後就有時間了，那時再為你解說。』 第二次他也這樣問，第三次又問：『瞿曇！您為什麼阻礙我？瞿曇！為什麼這樣不同？我現在想問一些問題，請您為我解答。』 佛陀告訴阿支羅迦葉：『你儘管問吧。』 阿支羅迦葉問佛陀：『瞿曇！這是怎麼回事？苦是自己造成的嗎？』 佛陀告訴迦葉：『如果說苦是自己造成的，這是無法確定的。』 迦葉又問：『瞿曇！這是怎麼回事？苦是他人造成的嗎？』 佛陀告訴迦葉：『如果說苦是他人造成的，這也是無法確定的。』 迦葉又問：『苦是自己和他人共同造成的嗎？』 佛陀告訴迦葉：『如果說苦是自己和他人共同造成的，這也是無法確定的。』
English version: Having seen this, he went to the Buddha and said to him, 'Gautama! I wish to ask some questions. Do you have time to answer them now?' The Buddha said to Kasyapa, 'Now is not the time for discussion. I am about to go into the city to beg for food. When I return, there will be time, and I will explain it to you then.' The second time he asked the same thing, and the third time he asked again, 'Gautama! Why are you hindering me? Gautama! Why is it different like this? I wish to ask some questions now, please explain them to me.' The Buddha said to Ajita Kasyapa, 'Ask whatever you wish.' Ajita Kasyapa asked the Buddha, 'Gautama! What is this? Is suffering self-made?' The Buddha said to Kasyapa, 'If suffering is self-made, this is indeterminate.' Kasyapa asked again, 'Gautama! What is this? Is suffering made by others?' The Buddha said to Kasyapa, 'If suffering is made by others, this is also indeterminate.' Kasyapa asked again, 'Is suffering made by both self and others?' The Buddha said to Kasyapa, 'If suffering is made by both self and others, this is also indeterminate.'
。」
迦葉復問：「云何？瞿曇！苦非自非他無因作耶？」
佛告迦葉：「苦非自非他，此亦無記。」
迦葉復問：「云何無因作者？瞿曇！所問苦自作耶？」答言：「無記。」「他作耶？自他作耶？非自非他無因作耶？」答言：「無記。」「今無此苦耶？」
佛告迦葉：「非無此苦，然有此苦。」
迦葉白佛言：「善哉！瞿曇！說有此苦，為我說法，令我知苦見苦。」
佛告迦葉：「若受即自受者，我應說苦自作，若他受他即受者，是則他作，若受自受他受，復與苦者。如是者自他作，我亦不說，若不因自他，無因而生苦者，我亦不說
現代漢語譯本 迦葉又問：『瞿曇，這是怎麼回事？苦難道不是自己造成的，不是別人造成的，也不是無緣無故產生的嗎？』 佛陀告訴迦葉：『苦不是自己造成的，也不是別人造成的，這個問題我無法回答。』 迦葉又問：『那無緣無故產生又是什麼意思呢？瞿曇，你所說的苦是自己造成的嗎？』佛陀回答說：『我無法回答。』『是別人造成的嗎？是自己和別人共同造成的嗎？還是既不是自己也不是別人造成的，而是無緣無故產生的呢？』佛陀回答說：『我無法回答。』『那現在沒有這種苦嗎？』 佛陀告訴迦葉：『不是沒有這種苦，而是確實存在這種苦。』 迦葉對佛陀說：『太好了，瞿曇！你說有這種苦，請為我講解佛法，讓我瞭解苦，看到苦。』 佛陀告訴迦葉：『如果感受就是自己感受的，我就應該說苦是自己造成的；如果感受是別人感受的，那就是別人造成的；如果感受是自己感受，別人也感受，並且與苦有關，那麼就是自己和別人共同造成的，我也不這樣說。如果不是因為自己或別人，而是無緣無故產生苦，我也不這樣說。』
English version Kasyapa further asked: 'How is it, Gautama? Is suffering not self-made, not other-made, nor causeless?' The Buddha told Kasyapa: 'Suffering is neither self-made nor other-made; this is also unanswerable.' Kasyapa further asked: 'What then is causeless creation? Gautama, is the suffering you speak of self-made?' The answer was: 'Unanswerable.' 'Is it other-made? Is it both self-made and other-made? Or is it neither self-made nor other-made, but causeless?' The answer was: 'Unanswerable.' 'Is there no such suffering now?' The Buddha told Kasyapa: 'It is not that there is no such suffering, but rather that there is such suffering.' Kasyapa said to the Buddha: 'Excellent, Gautama! You say there is such suffering; please explain the Dharma for me, so that I may understand suffering and see suffering.' The Buddha told Kasyapa: 'If the one who experiences is the self, then I should say suffering is self-made; if the one who experiences is another, then it is other-made; if the one who experiences is the self and another also experiences, and is related to suffering, then it is both self-made and other-made, and I do not say this either. If it is not due to self or other, but suffering arises causelessly, I do not say this either.'
。離此諸邊，說其中道，如來說法，此有故彼有，此起故彼起，謂緣無明行，乃至純大苦聚集，無明滅則行滅，乃至純大苦聚滅。」
佛說此經已，阿支羅迦葉遠塵離垢，得法眼凈。
時，阿支羅迦葉見法、得法、知法、入法，度諸狐疑，不由他知、不因他度，于正法、律心得無畏，合掌白佛言：「世尊！我今已度，我從今日，歸依佛、歸依法、歸依僧，盡壽作優婆塞，證知我。」
阿支羅迦葉聞佛所說，歡喜隨喜，作禮而去。
時，阿支羅迦葉辭世尊去不久，為護犢牸牛所觸殺，于命終時，諸根清凈，顏色鮮白。
爾時，世尊入城乞食
現代漢語譯本：遠離這些極端，宣說中道，如來教法是：『此有故彼有，此生故彼生』，即以無明為緣而有行，乃至純粹的大苦聚集；無明滅則行滅，乃至純粹的大苦聚集滅。 佛陀說完此經后，阿支羅迦葉遠離塵垢，獲得法眼清凈。 當時，阿支羅迦葉見法、得法、知法、入法，度脫一切狐疑，不需他人告知、不需他人引導，對於正法和戒律內心無所畏懼，合掌對佛說：『世尊！我如今已得度，我從今日起，皈依佛、皈依法、皈依僧，終身作為優婆塞，請您證明。』 阿支羅迦葉聽聞佛陀所說，歡喜隨喜，行禮后離去。 當時，阿支羅迦葉離開世尊不久，被一頭保護小牛的母牛觸殺，臨終時，諸根清凈，臉色潔白。 那時，世尊入城乞食。
English version: 'Avoiding these extremes, the Tathagata teaches the Middle Way: 『This being, that becomes; from the arising of this, that arises,』 that is, conditioned by ignorance, volitional formations arise, and so on, until the arising of this whole mass of suffering. With the cessation of ignorance, volitional formations cease, and so on, until the cessation of this whole mass of suffering.' After the Buddha had spoken this discourse, Achira Kassapa, being freed from dust and defilement, attained the purity of the Dharma eye. Then, Achira Kassapa, having seen the Dharma, attained the Dharma, known the Dharma, and entered the Dharma, having overcome all doubt, not relying on others' knowledge or guidance, and having gained fearlessness in the true Dharma and discipline, with palms joined, said to the Buddha: 'Venerable Sir, I have now attained liberation. From this day forth, I take refuge in the Buddha, the Dharma, and the Sangha, and will be a lay follower for the rest of my life. Please acknowledge me as such.' Achira Kassapa, having heard what the Buddha had said, rejoiced and was pleased, paid homage, and departed. Then, not long after Achira Kassapa had left the Blessed One, he was killed by a cow protecting her calf. At the time of his death, his faculties were clear and his complexion was bright white. At that time, the Blessed One entered the city to beg for alms.
。時，有眾多比丘亦入王舍城乞食，聞有傳說：「阿支羅迦葉從世尊聞法，辭去不久，為牛所觸殺，于命終時，諸根清凈，顏色鮮白。」諸比丘乞食已，還出，舉衣缽，洗足，詣世尊所，稽首禮足，退坐一面，白佛言：「世尊！我今晨朝眾多比丘入城乞食，聞阿支羅迦葉從世尊聞法、律，辭去不久，為護犢牛所觸殺，于命終時，諸根清凈，顏色鮮白。世尊！彼生何趣？何處受生？彼何所得？」
佛告諸比丘：「彼已見法、知法、次法、不受於法，已般涅槃，汝等當往供養其身。」
爾時，世尊為阿支羅迦葉受第一記。
（三〇三）
如是我聞：
一時，佛住王舍城耆阇崛山中
現代漢語譯本：當時，有許多比丘也進入王舍城乞食，聽到有傳言說：『阿支羅迦葉從世尊那裡聽聞佛法后，離開不久，就被牛撞死了，在臨終時，他的諸根清凈，臉色鮮白。』比丘們乞食完畢，返回住處，收拾好衣缽，洗完腳，來到世尊那裡，頂禮佛足后，退坐在一旁，對佛說：『世尊！我們今天早上許多比丘進城乞食，聽到阿支羅迦葉從世尊那裡聽聞佛法和戒律后，離開不久，就被一頭保護小牛的牛撞死了，在臨終時，他的諸根清凈，臉色鮮白。世尊！他往生到哪裡？在哪裡受生？他得到了什麼？』 佛告訴比丘們：『他已經見到法、了解法、遵循法、不再執著於法，已經入滅，你們應當去供養他的遺體。』 當時，世尊為阿支羅迦葉作了第一記別。 （三〇三） 如是我聞： 一時，佛住在王舍城的耆阇崛山中。
English version: At that time, many monks also entered the city of Rajagriha to beg for alms. They heard a rumor that 'Ajita Kasyapa, after hearing the Dharma from the World Honored One, had not been gone long before he was killed by a cow. At the time of his death, his senses were clear and his complexion was bright white.' After the monks had finished begging for alms, they returned, put away their robes and bowls, washed their feet, and went to the World Honored One. They bowed at his feet, sat down to one side, and said to the Buddha, 'World Honored One! This morning, many monks went into the city to beg for alms and heard that Ajita Kasyapa, after hearing the Dharma and Vinaya from the World Honored One, had not been gone long before he was killed by a cow protecting its calf. At the time of his death, his senses were clear and his complexion was bright white. World Honored One! Where was he reborn? Where did he take rebirth? What did he attain?' The Buddha told the monks, 'He has already seen the Dharma, understood the Dharma, followed the Dharma, and is no longer attached to the Dharma. He has already attained Nirvana. You should go and make offerings to his body.' At that time, the World Honored One gave the first prediction for Ajita Kasyapa. (303) Thus have I heard: At one time, the Buddha was dwelling on Mount Gijjhakuta in Rajagriha.
。
爾時，世尊晨朝著衣持缽，入王舍城乞食，于路見玷牟留外道出家，少有所營，至耆阇崛山遊行，遙見世尊，往詣其所，共相慶慰，共相慶慰已，於一面住，白佛言：「瞿曇！欲有所問，寧有閑暇為解說不？」
佛告玷牟留外道出家：「今非論時，須入城乞食，來還當爲汝說。」
第二說亦如是。第三複請：「沙門瞿曇！將於我所作留難不？欲有所問，為我解說。」
佛告玷牟留外道出家：「隨汝意問，當爲汝說。」
玷牟留外道出家即問：「沙門瞿曇！苦樂自作耶？」
佛告玷牟留外道出家：「說苦樂自作者，此是無記
現代漢語譯本： 當時，世尊早晨穿好衣服，拿著缽，進入王舍城乞食。在路上，他看見玷牟留外道出家人，正在做一些事情。他來到耆阇崛山，遠遠地看見了世尊，便走到世尊那裡，互相問候，問候完畢后，站在一旁，對佛說：『瞿曇！我有些問題想問，您是否有空為我解答呢？』 佛告訴玷牟留外道出家人：『現在不是討論的時候，我需要進城乞食，回來後會為你解答。』 第二次也是這樣說。第三次，他再次請求說：『沙門瞿曇！您是要把我所問的問題擱置嗎？我有些問題想問，請您為我解答。』 佛告訴玷牟留外道出家人：『你隨意問吧，我會為你解答。』 玷牟留外道出家人就問：『沙門瞿曇！苦和樂是自己造成的嗎？』 佛告訴玷牟留外道出家人：『說苦和樂是自己造成的，這是無記的。』
English version: At that time, the World-Honored One, having dressed in the morning and taken his bowl, entered the city of Rajagriha to beg for alms. On the road, he saw a mendicant of the Dinnaga sect, who was engaged in some activity. He went to Mount Gridhrakuta, and seeing the World-Honored One from afar, he approached him. They greeted each other, and after the greetings, he stood to one side and said to the Buddha, 'Gautama! I have some questions to ask. Do you have time to explain them to me?' The Buddha said to the mendicant of the Dinnaga sect, 'Now is not the time for discussion. I need to go into the city to beg for alms. I will explain it to you when I return.' The second time he said the same. The third time, he requested again, saying, 'Shramana Gautama! Are you going to set aside my questions? I have some questions to ask, please explain them to me.' The Buddha said to the mendicant of the Dinnaga sect, 'Ask whatever you wish, and I will explain it to you.' The mendicant of the Dinnaga sect then asked, 'Shramana Gautama! Is suffering and happiness self-created?' The Buddha said to the mendicant of the Dinnaga sect, 'To say that suffering and happiness are self-created, this is an unanswerable question.'
。」
復問：「沙門瞿曇！苦樂他作耶？」
佛告玷牟留外道出家：「說苦樂他作者，此是無記。」
復問：「瞿曇！苦樂為自他作耶？」
佛告玷牟留外道出家：「說苦樂自他作者，此是無記。」
復問：「瞿曇！苦樂非自非他無因作耶？」
佛告玷牟留外道出家：「說苦樂非自非他無因作者，此是無記……」廣說如上阿支羅迦葉經，乃至世尊為玷牟留外道出家受第一記。
雜阿含經卷第十二 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第十三
宋天竺三藏求那跋陀羅譯
（三〇四）
如是我聞：
一時，佛住拘留搜調牛聚落
現代漢語譯本 又問：『沙門瞿曇！苦和樂是他人造成的嗎？』 佛告訴玷牟留外道出家者：『說苦和樂是他人造成的，這是無記。』 又問：『瞿曇！苦和樂是自己和他人共同造成的嗎？』 佛告訴玷牟留外道出家者：『說苦和樂是自己和他人共同造成的，這是無記。』 又問：『瞿曇！苦和樂既不是自己也不是他人造成的，而是無緣無故產生的嗎？』 佛告訴玷牟留外道出家者：『說苦和樂既不是自己也不是他人造成的，而是無緣無故產生的，這是無記……』詳細的說法如同上面的阿支羅迦葉經，乃至世尊為玷牟留外道出家者授了第一記。 《雜阿含經》卷第十二 大正藏第 02 冊 No. 0099 《雜阿含經》
《雜阿含經》卷第十三
宋天竺三藏求那跋陀羅譯
（三〇四）
如是我聞：
一時，佛住在拘留搜調牛聚落。
English version Again he asked: 『O Śramaṇa Gautama, are suffering and pleasure caused by others?』 The Buddha told the mendicant of the Tainted-Mūla sect: 『To say that suffering and pleasure are caused by others, this is an unanswerable question.』 Again he asked: 『O Gautama, are suffering and pleasure caused by both self and others?』 The Buddha told the mendicant of the Tainted-Mūla sect: 『To say that suffering and pleasure are caused by both self and others, this is an unanswerable question.』 Again he asked: 『O Gautama, are suffering and pleasure caused neither by self nor others, but without a cause?』 The Buddha told the mendicant of the Tainted-Mūla sect: 『To say that suffering and pleasure are caused neither by self nor others, but without a cause, this is an unanswerable question...』 The detailed explanation is as in the above Ājīvika Kāśyapa Sūtra, until the World-Honored One gave the first prediction to the mendicant of the Tainted-Mūla sect. Saṃyukta Āgama Sūtra, Scroll 12 Taishō Tripiṭaka, Vol. 02, No. 0099, Saṃyukta Āgama Sūtra
Saṃyukta Āgama Sūtra, Scroll 13
Translated by Guṇabhadra of the Song Dynasty from India
(304)
Thus have I heard:
At one time, the Buddha was staying in the village of Kurusodana, the cowherd settlement.
爾時，世尊告諸比丘：「我今當爲汝等說法，初、中、后善，善義善味，純一滿凈，梵行清白。諦聽，善思，有六六法。何等為六六法？謂六內入處、六外入處、六識身、六觸身、六受身、六愛身。
「何等為六內入處？謂眼入處、耳入處、鼻入處、舌入處、身入處、意入處。何等為六外入處，色入處、聲入處、香入處、味入處、觸入處、法入處。云何六識身？謂眼識身、耳識身、鼻識身、舌識身、身識身、意識身。云何六觸身？謂眼觸、耳觸、鼻觸、舌觸、身觸、意觸。云何六受身？謂眼觸生受、耳觸生受、鼻觸生受、舌觸生受、身觸生受、意觸生受。云何六愛身？謂眼觸生愛、耳觸生愛、鼻觸生愛、舌觸生愛、身觸生愛、意觸生愛。
「若有說言眼是我，是則不然。所以者何？眼生滅故，若眼是我者，我應受生死，是故說眼是我者，是則不然。如是若色、若眼識、眼觸、眼觸生受若是我者，是則不然。所以者何？眼觸生受是生滅法，若眼觸生受是我者，我復應受生死，是故說眼觸生受是我者，是則不然，是故眼觸生受非我。如是耳、鼻、舌、身、意觸生受非我。所以者何？意觸生受是生滅法，若是我者，我復應受生死，是故意觸生受是我者，是則不然，是故意觸生受非我
現代漢語譯本：那時，世尊告訴眾比丘：『我現在要為你們說法，這法初善、中善、后善，意義美好，味道純正，圓滿清凈，是清白的梵行。仔細聽，好好思考，有六六法。什麼是六六法呢？就是六內入處、六外入處、六識身、六觸身、六受身、六愛身。』 『什麼是六內入處呢？就是眼入處、耳入處、鼻入處、舌入處、身入處、意入處。什麼是六外入處呢？就是色入處、聲入處、香入處、味入處、觸入處、法入處。什麼是六識身呢？就是眼識身、耳識身、鼻識身、舌識身、身識身、意識身。什麼是六觸身呢？就是眼觸、耳觸、鼻觸、舌觸、身觸、意觸。什麼是六受身呢？就是眼觸所生的感受、耳觸所生的感受、鼻觸所生的感受、舌觸所生的感受、身觸所生的感受、意觸所生的感受。什麼是六愛身呢？就是眼觸所生的愛、耳觸所生的愛、鼻觸所生的愛、舌觸所生的愛、身觸所生的愛、意觸所生的愛。』 『如果有人說眼睛是『我』，這是不對的。為什麼呢？因為眼睛是生滅變化的，如果眼睛是『我』，那麼『我』就應該承受生死輪迴，所以說眼睛是『我』是不對的。同樣，如果色、眼識、眼觸、眼觸所生的感受是『我』，這也是不對的。為什麼呢？因為眼觸所生的感受是生滅變化的，如果眼觸所生的感受是『我』，那麼『我』就應該再次承受生死輪迴，所以說眼觸所生的感受是『我』是不對的，因此眼觸所生的感受不是『我』。同樣，耳、鼻、舌、身、意觸所生的感受也不是『我』。為什麼呢？因為意觸所生的感受是生滅變化的，如果是『我』，那麼『我』就應該再次承受生死輪迴，所以說意觸所生的感受是『我』是不對的，因此意觸所生的感受不是『我』。』
English version: At that time, the World Honored One told the monks, 'I will now teach you the Dharma, which is good in the beginning, good in the middle, and good in the end, with good meaning and good taste, pure and complete, and a pure spiritual practice. Listen carefully and contemplate well, there are six sets of six dharmas. What are the six sets of six dharmas? They are the six internal sense bases, the six external sense bases, the six consciousnesses, the six contacts, the six feelings, and the six cravings.' 'What are the six internal sense bases? They are the eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, and the mind sense base. What are the six external sense bases? They are the form sense base, the sound sense base, the smell sense base, the taste sense base, the touch sense base, and the dharma sense base. What are the six consciousnesses? They are the eye consciousness, the ear consciousness, the nose consciousness, the tongue consciousness, the body consciousness, and the mind consciousness. What are the six contacts? They are eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. What are the six feelings? They are the feeling born from eye contact, the feeling born from ear contact, the feeling born from nose contact, the feeling born from tongue contact, the feeling born from body contact, and the feeling born from mind contact. What are the six cravings? They are the craving born from eye contact, the craving born from ear contact, the craving born from nose contact, the craving born from tongue contact, the craving born from body contact, and the craving born from mind contact.' 'If someone says that the eye is 'me', that is not correct. Why? Because the eye is subject to arising and ceasing. If the eye were 'me', then 'I' should be subject to birth and death. Therefore, saying the eye is 'me' is not correct. Likewise, if form, eye consciousness, eye contact, or the feeling born from eye contact were 'me', that would not be correct. Why? Because the feeling born from eye contact is subject to arising and ceasing. If the feeling born from eye contact were 'me', then 'I' should again be subject to birth and death. Therefore, saying the feeling born from eye contact is 'me' is not correct, and thus the feeling born from eye contact is not 'me'. Similarly, the feelings born from ear, nose, tongue, body, and mind contact are not 'me'. Why? Because the feeling born from mind contact is subject to arising and ceasing. If it were 'me', then 'I' should again be subject to birth and death. Therefore, saying the feeling born from mind contact is 'me' is not correct, and thus the feeling born from mind contact is not 'me'.'
。
「如是，比丘！當如實知眼所作、智所作、寂滅所作，開發神通，正向涅槃。云何如實知見眼所作，乃至正向涅槃？如是。比丘！眼非我，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，彼亦觀察非我。耳、鼻、舌、身、意亦如是說，是名如實知見眼所作，乃至正向涅槃，是名六六法經。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三〇五）
如是我聞：
一時，佛住拘留搜調牛聚落。
爾時，世尊告諸比丘：「我今當爲汝等說法，初、中、后善，善義善味，純一滿凈，梵行清白，所謂六分別六入處經。諦聽，善思，當爲汝說。
「何等為六分別六入處經？謂于眼入處不如實知見者，色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，不如實知見；不如實知見故，于眼染著，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，皆生染著。如是耳、鼻、舌、身、意，若法、意識、意觸、意觸因緣生受，內覺若苦、若樂、不苦不樂，不如實知見；不如實知見故，生染著
現代漢語譯本 『正是這樣，比丘們！應當如實地瞭解眼睛的作用、智慧的作用、寂滅的作用，開發神通，正確地趨向涅槃。如何如實地瞭解眼睛的作用，乃至正確地趨向涅槃呢？是這樣的，比丘們！眼睛不是我，如果色、眼識、眼觸、眼觸因緣所生的感受，內在感受無論是苦、樂、還是不苦不樂，也要觀察到它們不是我。耳朵、鼻子、舌頭、身體、意識也應如此說，這叫做如實地瞭解眼睛的作用，乃至正確地趨向涅槃，這就是所謂的六六法經。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。
（三〇五） 我是這樣聽說的： 一時，佛陀住在拘留搜調牛聚落。 那時，世尊告訴眾比丘：『我現在要為你們說法，這法初善、中善、后善，意義美好，味道美好，純粹圓滿清凈，是清白的梵行，也就是所謂的六分別六入處經。仔細聽，好好思考，我將為你們解說。』 『什麼是六分別六入處經呢？就是對於眼入處不如實知見的人，對於色、眼識、眼觸、眼觸因緣所生的感受，內在感受無論是苦、樂、還是不苦不樂，都不能如實地瞭解；因為不能如實地瞭解，所以對於眼睛產生執著，對於色、眼識、眼觸、眼觸因緣所生的感受，內在感受無論是苦、樂、還是不苦不樂，都會產生執著。耳朵、鼻子、舌頭、身體、意識也是如此，對於法、意識、意觸、意觸因緣所生的感受，內在感受無論是苦、樂、還是不苦不樂，都不能如實地瞭解；因為不能如實地瞭解，所以產生執著。』
English version 'Thus it is, bhikkhus! One should truly understand the function of the eye, the function of wisdom, the function of cessation, develop supernormal powers, and rightly proceed towards Nirvana. How does one truly understand the function of the eye, and rightly proceed towards Nirvana? It is like this, bhikkhus! The eye is not-self, and if form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is felt inwardly as pleasant, unpleasant, or neither-pleasant-nor-unpleasant, one should also observe that these are not-self. The same should be said of the ear, nose, tongue, body, and mind. This is called truly understanding the function of the eye, and rightly proceeding towards Nirvana. This is called the Six Sixes Discourse.' After the Buddha spoke this discourse, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them.
(305) Thus have I heard: At one time, the Buddha was dwelling in the village of Kurusodhanu, the cowherd settlement. Then, the Blessed One addressed the bhikkhus, saying: 'I will now teach you the Dharma, which is good in the beginning, good in the middle, and good in the end, with good meaning and good taste, pure and complete, the pure conduct of the holy life, namely, the Discourse on the Six Distinctions of the Six Sense Bases. Listen carefully, think well, and I will explain it to you.' 'What is the Discourse on the Six Distinctions of the Six Sense Bases? It is that one who does not truly understand the eye sense base, does not truly understand form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is felt inwardly as pleasant, unpleasant, or neither-pleasant-nor-unpleasant; because one does not truly understand, one becomes attached to the eye, and one becomes attached to form, eye-consciousness, eye-contact, and the feeling born of eye-contact, whether it is felt inwardly as pleasant, unpleasant, or neither-pleasant-nor-unpleasant. The same is true for the ear, nose, tongue, body, and mind. If one does not truly understand the mind sense base, one does not truly understand mental objects, mind-consciousness, mind-contact, and the feeling born of mind-contact, whether it is felt inwardly as pleasant, unpleasant, or neither-pleasant-nor-unpleasant; because one does not truly understand, one becomes attached.'
。如是染著相應、愚闇、顧念、結縛其心，長養五受陰，及當來有受、貪、喜悉皆增長，身心疲惡，身心壞燒然，身心熾然，身心狂亂，身生苦覺；彼身生苦覺故，于未來世生、老、病、死、憂、悲、惱、苦悉皆增長，是名純一大苦陰聚集。
「諸比丘！若於眼如實知見，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，如實知見；見已於眼不染著，若色、眼識、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，不染著。如是耳、鼻、舌、身、意法如實知見，若法、意識、意觸、意觸因緣生受，內覺若苦、若樂、不苦不樂，如實知見；如實知見故，于意不染著。若法、意識、意觸、意觸因緣生受，內覺若苦、若樂、不苦不樂，不染；不染著故，不相雜、不愚闇、不顧念、不繫縛，損減五受陰，當來有愛，貪、喜，彼彼染著悉皆消滅，身不疲苦，心不疲苦，身不燒，心不燒，身不熾然，心不熾然，身覺樂，心覺樂；身心覺樂故，于未來世生、老、病、死、憂、悲、惱、苦悉皆消滅，如是純大苦聚陰滅。
「作如是知、如是見者，名為正見修習滿足，正志、正方便、正念、正定，前說正語、正業、正命清凈修習滿足，是名修習八聖道清凈滿足
現代漢語譯本：如果（內心）被相應的貪慾、愚昧、執著、束縛所染污，就會增長五種受陰，以及未來將有的感受、貪婪和喜悅都會增長，身心疲憊、惡劣，身心被破壞、燃燒，身心熾熱、狂亂，身體產生痛苦的感覺；因為身體產生痛苦的感覺，所以在未來世的生、老、病、死、憂、悲、惱、苦都會增長，這被稱為純粹的大苦陰聚集。 現代漢語譯本：『諸位比丘！如果對眼睛如實地知見，對色、眼識、眼觸、眼觸因緣所生的感受，內心所覺知的苦、樂、不苦不樂，如實地知見；知見后對眼睛不執著，對色、眼識、眼觸、眼觸因緣所生的感受，內心所覺知的苦、樂、不苦不樂，不執著。像這樣對耳、鼻、舌、身、意法如實地知見，對法、意識、意觸、意觸因緣所生的感受，內心所覺知的苦、樂、不苦不樂，如實地知見；因為如實地知見，所以對意不執著。對法、意識、意觸、意觸因緣所生的感受，內心所覺知的苦、樂、不苦不樂，不執著；因為不執著，所以不雜染、不愚昧、不執著、不束縛，減少五種受陰，未來將有的愛慾、貪婪、喜悅，那些執著都會消滅，身體不疲憊，心不疲憊，身體不燃燒，心不燃燒，身體不熾熱，心不熾熱，身體感覺快樂，心感覺快樂；因為身心感覺快樂，所以在未來世的生、老、病、死、憂、悲、惱、苦都會消滅，這樣純粹的大苦聚集陰就滅盡了。 現代漢語譯本：『像這樣知見的人，稱為正見修習圓滿，正志、正方便、正念、正定，前面所說的正語、正業、正命清凈修習圓滿，這稱為修習八聖道清凈圓滿。』
English version: If (the mind) is defiled by corresponding attachment, ignorance, clinging, and bondage, it will increase the five aggregates of feeling, and the feelings, greed, and joy that will come in the future will all increase. The body and mind will be weary and evil, the body and mind will be destroyed and burned, the body and mind will be hot and chaotic, and the body will produce a painful feeling. Because the body produces a painful feeling, birth, old age, sickness, death, sorrow, grief, distress, and suffering in future lives will all increase. This is called the accumulation of a purely great mass of suffering. English version: 'Monks! If one truly knows and sees the eye, and truly knows and sees the form, eye-consciousness, eye-contact, and the feeling born of the conditions of eye-contact, whether it is felt internally as pain, pleasure, or neither pain nor pleasure; having seen this, one is not attached to the eye, nor to the form, eye-consciousness, eye-contact, or the feeling born of the conditions of eye-contact, whether it is felt internally as pain, pleasure, or neither pain nor pleasure. In the same way, one truly knows and sees the ear, nose, tongue, body, and mind-objects, and truly knows and sees the mind-object, mind-consciousness, mind-contact, and the feeling born of the conditions of mind-contact, whether it is felt internally as pain, pleasure, or neither pain nor pleasure; because of truly knowing and seeing, one is not attached to the mind. One is not attached to the mind-object, mind-consciousness, mind-contact, or the feeling born of the conditions of mind-contact, whether it is felt internally as pain, pleasure, or neither pain nor pleasure; because one is not attached, one is not mixed, not ignorant, not clinging, not bound, one diminishes the five aggregates of feeling, and the future love, greed, and joy, those attachments will all be extinguished. The body is not weary, the mind is not weary, the body is not burned, the mind is not burned, the body is not hot, the mind is not hot, the body feels pleasure, the mind feels pleasure; because the body and mind feel pleasure, birth, old age, sickness, death, sorrow, grief, distress, and suffering in future lives will all be extinguished. Thus, the purely great mass of suffering is extinguished.' English version: 'One who knows and sees in this way is said to have perfected the practice of right view, right thought, right effort, right mindfulness, and right concentration. The previously mentioned right speech, right action, and right livelihood are also perfected in their pure practice. This is called the pure and complete practice of the Noble Eightfold Path.'
。八聖道修習滿足已，四念處修習滿足，四正勤、四如意足、五根、五力、七覺分修習滿足。
「若法應知、應了者，悉知、悉了。若法應知、應斷者，悉知、悉斷。若法應知、應作證者，悉皆作證。若法應知、應修習者，悉已修習。何等法應知、應了，悉知、悉了？所謂名色。何等法應知、應斷？所謂無明及有愛。何等法應知、應證？所謂明、解脫。何等法應知、應修？所謂止、觀。若比丘於此法應知、應了，悉知、悉了。若法應知、應斷者，悉知、悉斷。若法應知、應作證者，悉知、悉證。若法應知、應修者，悉知、悉修，是名比丘斷愛結縛，正無間等，究竟苦邊。諸比丘！是名六分別六入處經。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三〇六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有異比丘獨一靜處，專精思惟，作是念：「比丘云何知、云何見而得見法？」作是思惟已，從禪起，往詣佛所，稽首禮足，退坐一面，白佛言：「世尊！我獨一靜處，專精思惟，作是念：『比丘云何知、云何見而得見法？』」
爾時，世尊告彼比丘：「諦聽，善思，當爲汝說。有二法。何等為二？眼、色為二……」如是廣說，乃至「非其境界故
現代漢語譯本：當八聖道修行圓滿，四念處修行圓滿，四正勤、四如意足、五根、五力、七覺分修行圓滿。 對於那些應該被知曉和理解的法，都已經完全知曉和理解。對於那些應該被知曉和斷除的法，都已經完全知曉和斷除。對於那些應該被知曉和證悟的法，都已經完全證悟。對於那些應該被知曉和修習的法，都已經完全修習。哪些法應該被知曉和理解，並且已經完全知曉和理解呢？那就是名色。哪些法應該被知曉和斷除呢？那就是無明和有愛。哪些法應該被知曉和證悟呢？那就是明和解脫。哪些法應該被知曉和修習呢？那就是止和觀。如果比丘對於這些應該被知曉和理解的法，都已經完全知曉和理解；對於那些應該被知曉和斷除的法，都已經完全知曉和斷除；對於那些應該被知曉和證悟的法，都已經完全知曉和證悟；對於那些應該被知曉和修習的法，都已經完全知曉和修習，那麼這位比丘就斷除了愛結的束縛，真正地無間斷地到達了苦的盡頭。諸位比丘！這就是名為『六分別六入處經』的教導。」 佛陀說完這部經后，眾比丘聽聞佛陀的教誨，都歡喜地奉行。 （三〇六） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有一位比丘獨自一人在安靜的地方，專心思考，心中想道：『比丘如何知曉、如何看見才能見到法呢？』這樣思考之後，他從禪定中起身，前往佛陀所在之處，向佛陀頂禮，然後退坐在一旁，對佛陀說：『世尊！我獨自一人在安靜的地方，專心思考，心中想道：『比丘如何知曉、如何看見才能見到法呢？』』 這時，世尊告訴那位比丘：『仔細聽，好好思考，我將為你解說。有兩種法。哪兩種呢？眼和色是兩種……』如此廣說，乃至『因為不是它的境界』。
English version: When the practice of the Noble Eightfold Path is fulfilled, the practice of the Four Foundations of Mindfulness is fulfilled, the Four Right Exertions, the Four Paths to Power, the Five Faculties, the Five Strengths, and the Seven Factors of Enlightenment are fulfilled. Those things that should be known and understood are fully known and understood. Those things that should be known and abandoned are fully known and abandoned. Those things that should be known and realized are fully realized. Those things that should be known and cultivated are fully cultivated. What things should be known and understood, and are fully known and understood? That is name and form. What things should be known and abandoned? That is ignorance and craving. What things should be known and realized? That is knowledge and liberation. What things should be known and cultivated? That is tranquility and insight. If a bhikkhu, regarding these things that should be known and understood, fully knows and understands; regarding those things that should be known and abandoned, fully knows and abandons; regarding those things that should be known and realized, fully knows and realizes; regarding those things that should be known and cultivated, fully knows and cultivates, then that bhikkhu has broken the bonds of craving, truly and uninterruptedly reaching the end of suffering. Bhikkhus! This is the teaching called the 'Discourse on the Six Divisions of the Six Sense Bases.' After the Buddha had spoken this discourse, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them. (306) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, a certain bhikkhu, alone in a secluded place, was diligently contemplating, thinking thus: 'How does a bhikkhu know and see so as to see the Dhamma?' Having thought thus, he arose from meditation, went to where the Buddha was, paid homage to the Buddha, and sat down to one side. He said to the Buddha: 'Venerable Sir, I, alone in a secluded place, was diligently contemplating, thinking thus: 'How does a bhikkhu know and see so as to see the Dhamma?'' Then, the Blessed One said to that bhikkhu: 'Listen carefully, think well, and I will tell you. There are two things. What two? The eye and forms are two...' Thus he spoke at length, up to 'because it is not its domain.'
所以者何？眼、色緣生眼識，三事和合觸，觸俱生受、想、思，此四無色陰、眼、色，此等法名為人，於斯等法作人想、眾生、那羅、摩㝹阇、摩那婆、士夫、福伽羅、耆婆、禪頭。
「又如是說：『我眼見色，我耳聞聲，我鼻嗅香，我舌嘗味，我身覺觸，我意識法。』彼施設又如是言說：『是尊者如是名、如是生、如是姓、如是食、如是受苦樂、如是長壽、如是久住、如是壽分齊。』比丘！是則為想，是則為志，是則言說，此諸法皆悉無常、有為、思愿緣生；若無常、有為、思愿緣生者，彼則是苦。又復彼苦生，亦苦住，亦苦滅，亦苦數數出生，一切皆苦。若復彼苦無餘斷、吐、盡、離欲、滅、息、沒，余苦更不相續，不出生，是則寂滅，是則勝妙。所謂舍一切有餘、一切愛盡、無慾、滅盡、涅槃。耳、鼻、舌，身觸緣，生身識，三事和合觸，觸俱生受、想、思，此四是無色陰，身根是色陰，此名為人……」如上說，乃至「滅盡，涅槃。緣意，法生意識、三事和合觸，觸俱生受，想、思，此四無色陰、四大，士夫所依，此等法名為人……」如上廣說，乃至「滅盡、涅槃。若有於此諸法，心隨入，住解脫不退轉，于彼所起繫著，無有我。比丘！如是知、如是見，則為見法。」
現代漢語譯本：
那麼，什麼是『人』呢？眼睛和顏色相互作用產生眼識，這三者結合形成觸覺，觸覺同時產生感受、想法和思考。這四種無形的心靈活動（受、想、思）以及眼睛和顏色，這些要素合在一起被稱為『人』。人們對這些要素產生『人』的觀念，以及眾生、那羅、摩㝹阇、摩那婆、士夫、福伽羅、耆婆、禪頭等各種稱謂。
又有人這樣說：『我的眼睛看到顏色，我的耳朵聽到聲音，我的鼻子聞到氣味，我的舌頭嚐到味道，我的身體感覺到觸覺，我的意識感知事物。』他們還進一步說：『這位尊者有這樣的名字，這樣的出生，這樣的姓氏，吃這樣的食物，承受這樣的苦樂，壽命如此長久，居住如此之久，壽命的終點是這樣。』比丘們，這些都是想法、意願和言語，這些事物都是無常的、有為的、由因緣產生的。如果它們是無常的、有為的、由因緣產生的，那麼它們就是痛苦的。而且，這種痛苦會產生，會持續，會消滅，會反覆出現，一切都是痛苦。如果這種痛苦完全被斷除、捨棄、滅盡、離欲、寂滅、消失，不再有新的痛苦產生，那麼這就是寂滅，這就是最殊勝的境界。這就是捨棄一切有餘的執著，一切愛慾都滅盡，無慾無求，達到涅槃。耳朵、鼻子、舌頭、身體和觸覺相互作用，產生身識，這三者結合形成觸覺，觸覺同時產生感受、想法和思考。這四種是無形的心靈活動，身體是物質的，這些合在一起被稱為『人』……如上所述，直到『滅盡，涅槃』。意識和事物相互作用，產生意識，這三者結合形成觸覺，觸覺同時產生感受、想法和思考。這四種是無形的心靈活動，四大元素是士夫所依賴的，這些要素合在一起被稱為『人』……如上廣說，直到『滅盡、涅槃』。如果有人對這些要素，內心深入理解，安住于解脫而不退轉，那麼對於由此產生的執著，就不會有『我』的概念。比丘們，像這樣認知、像這樣看待，就是見到了真理。
English version:
So, what is a 'person'? The eye and color give rise to eye-consciousness; the combination of these three is contact; with contact arise feeling, perception, and thought. These four immaterial aggregates (feeling, perception, thought), along with the eye and color, are what is called a 'person.' People conceive of these elements as a 'person,' as well as beings, Nara, Manuja, Manava, Purusha, Puggala, Jiva, and Jantu.
Furthermore, it is said: 'My eye sees color, my ear hears sound, my nose smells fragrance, my tongue tastes flavor, my body feels touch, and my mind is conscious of phenomena.' They also further state: 'This venerable one has such a name, such a birth, such a lineage, eats such food, experiences such pleasure and pain, has such a lifespan, dwells for such a time, and has such a life span.' Monks, these are thoughts, intentions, and words. All these things are impermanent, conditioned, and arise from causes. If they are impermanent, conditioned, and arise from causes, then they are suffering. Moreover, this suffering arises, persists, ceases, and repeatedly occurs; all is suffering. If this suffering is completely abandoned, relinquished, extinguished, dispassionate, ceased, and disappears, and no further suffering arises, then that is peace, that is supreme. This is the abandonment of all remaining attachments, the extinction of all desires, the absence of craving, and the attainment of Nirvana. The ear, nose, tongue, body, and touch give rise to body-consciousness; the combination of these three is contact; with contact arise feeling, perception, and thought. These four are immaterial aggregates, and the body is a material aggregate; these together are called a 'person'… as above, until 'extinction, Nirvana.' The mind and phenomena give rise to mind-consciousness; the combination of these three is contact; with contact arise feeling, perception, and thought. These four are immaterial aggregates, and the four great elements are what the Purusha relies on; these elements together are called a 'person'… as above, extensively, until 'extinction, Nirvana.' If someone deeply understands these elements, dwells in liberation without regression, then regarding the attachments that arise from them, there is no 'I.' Monks, knowing and seeing in this way is seeing the Dharma.
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三〇七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有異比丘獨一靜處，專精思惟，作是念：「云何知、云何見，名為見法？」思惟已，從禪起，往詣佛所，稽首禮足，退坐一面，白佛言：「世尊！我獨一靜處，專精思惟，作是念：『比丘云何知、云何見，名為見法？』今問世尊，唯愿解說。」
佛告比丘：「諦聽，善思，當爲汝說。有二法，眼、色，緣生眼識……」如上廣說。「尊者！如所說偈：
「眼色二種緣， 生於心心法， 識觸及俱生， 受想等有因， 非我非我所， 亦非福伽羅， 亦非摩㝹阇， 亦非摩那婆， 是則為生滅， 苦陰變易法， 於斯等作想， 施設於眾生。 那羅摩㝹阇， 及與摩那婆， 亦餘眾多想， 皆因苦陰生。 諸業愛無明， 因積他世陰， 余沙門異道， 異說二法者。 彼但有言說， 聞已增癡惑， 貪愛息無餘， 無明沒永滅。 愛盡眾苦息， 無上佛眼說。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三〇八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
現代漢語譯本：佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 現代漢語譯本：（三〇七） 現代漢語譯本：如是我聞： 現代漢語譯本：一時，佛陀住在舍衛國祇樹給孤獨園。 現代漢語譯本：當時，有一位比丘獨自一人在安靜的地方，專心精進地思考，心中想著：『如何知曉、如何見到，才稱得上是見到法？』思考完畢后，他從禪定中起身，前往佛陀所在之處，向佛陀頂禮，退坐在一旁，對佛陀說：『世尊！我獨自一人在安靜的地方，專心精進地思考，心中想著：『比丘如何知曉、如何見到，才稱得上是見到法？』現在請問世尊，希望您能為我解說。』 現代漢語譯本：佛陀告訴比丘：『仔細聽，好好思考，我將為你解說。有二法，眼和色，因緣而生眼識……』如上文所廣說。『尊者！就像所說的偈頌：』 現代漢語譯本：『眼色二種緣， 生於心心法， 識觸及俱生， 受想等有因， 非我非我所， 亦非福伽羅， 亦非摩㝹阇， 亦非摩那婆， 是則為生滅， 苦陰變易法， 於斯等作想， 施設於眾生。 那羅摩㝹阇， 及與摩那婆， 亦餘眾多想， 皆因苦陰生。 諸業愛無明， 因積他世陰， 余沙門異道， 異說二法者。 彼但有言說， 聞已增癡惑， 貪愛息無餘， 無明沒永滅。 愛盡眾苦息， 無上佛眼說。』 現代漢語譯本：佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 現代漢語譯本：（三〇八） 現代漢語譯本：如是我聞： 現代漢語譯本：一時，佛陀住在舍衛國祇樹給孤獨園。 English version: After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. English version: (307) English version: Thus have I heard: English version: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. English version: At that time, there was a certain monk who, alone in a quiet place, was diligently contemplating, thinking to himself: 'How does one know, how does one see, to be called seeing the Dharma?' Having contemplated this, he arose from meditation, went to where the Buddha was, bowed his head at the Buddha's feet, sat down to one side, and said to the Buddha: 'Venerable Sir, I, alone in a quiet place, was diligently contemplating, thinking to myself: 'How does a monk know, how does a monk see, to be called seeing the Dharma?' Now I ask the Venerable One, I hope you will explain it to me.' English version: The Buddha said to the monk: 'Listen carefully, think well, and I will explain it to you. There are two dharmas, the eye and form, which give rise to eye consciousness through conditions...' as explained in detail above. 'Venerable One! Just like the verse that was spoken:' English version: 'Eye and form, two conditions, Give rise to mind and mental states, Consciousness, contact, and co-arising, Feeling, perception, etc., have causes, Not self, not belonging to self, Nor is it a 'pudgala', Nor is it a 'manuja', Nor is it a 'manava', It is then arising and ceasing, The changing nature of the aggregates of suffering, By thinking in this way, One establishes beings. 'Nara-manuja', And 'manava', And many other thoughts, All arise from the aggregates of suffering. Actions, craving, and ignorance, Accumulate the aggregates of the next life, Other ascetics and heretics, Who speak differently about these two dharmas. They only have words, Having heard them, they increase delusion, When craving ceases without remainder, Ignorance is extinguished forever. When craving is exhausted, suffering ceases, This is what the unsurpassed Buddha eye has spoken.' English version: After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. English version: (308) English version: Thus have I heard: English version: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
爾時，世尊告諸比丘：「諸天、世人於色染著愛樂住，彼色若無常、變易、滅盡，彼諸天、人則生大苦；于聲、香、味、觸、法染著愛樂住，彼法變易、無常、滅盡，彼諸天、人得大苦住。
「如來於色、色集、色滅、色味、色患、色離如實知，如實知已，於色不復染著愛樂住，彼色變易、無常、滅盡，則生樂住；于聲、香、味、觸、法，集、滅、味、患、離如實知，如實知已，不復染著愛樂住，彼色變易、無常、滅盡，則生樂住。所以者何？眼、色緣生眼識，三事和合觸，觸緣受，若苦、若樂、不苦不樂，此三受集，此受滅、此受患、此受離如實知，于彼色因緣生厄礙，厄礙盡已，名無上安隱涅槃。耳、鼻、舌、身、意法緣生意識，三事和合觸，觸緣受，若苦、若樂、不苦不樂，彼受集、受滅、受味、受患、受離如實知，如實知已，彼法因緣生厄礙，厄礙盡已，名無上安隱涅槃。」
爾時，世尊而說偈言：
「於色聲香味， 觸法六境界， 一向生喜悅， 愛染深樂著。 諸天及世人， 唯以此為樂， 變易滅盡時， 彼則生大苦。 唯有諸賢聖， 見其滅為樂， 世間之所樂， 觀察悉為怨。 賢聖見苦者， 世間以為樂， 世間之所苦， 于聖則為樂。
現代漢語譯本：
當時，世尊告訴眾比丘：『諸天和世人對於色（物質）執著、喜愛、安住其中，如果這色是無常的、會變化、會滅盡的，那麼這些天人和世人就會產生巨大的痛苦；對於聲、香、味、觸、法（精神現象）執著、喜愛、安住其中，如果這些法是會變化、無常、滅盡的，那麼這些天人和世人就會感到巨大的痛苦。』
『如來對於色的生起、色的集聚、色的滅盡、色的滋味、色的過患、色的離去如實地知曉，如實知曉后，對於色不再執著、喜愛、安住其中，如果這色變化、無常、滅盡，就會產生快樂的安住；對於聲、香、味、觸、法，它們的生起、滅盡、滋味、過患、離去如實地知曉，如實知曉后，不再執著、喜愛、安住其中，如果這些法變化、無常、滅盡，就會產生快樂的安住。這是為什麼呢？眼睛和顏色相互作用產生眼識，這三者結合產生觸覺，觸覺產生感受，感受有苦、樂、不苦不樂三種，對於這三種感受的生起、滅盡、滋味、過患、離去如實地知曉，對於由色因緣產生的障礙，當障礙消除后，就稱為無上安穩的涅槃。耳朵、鼻子、舌頭、身體、意念和法相互作用產生意識，這三者結合產生觸覺，觸覺產生感受，感受有苦、樂、不苦不樂三種，對於這三種感受的生起、滅盡、滋味、過患、離去如實地知曉，如實知曉后，對於由法因緣產生的障礙，當障礙消除后，就稱為無上安穩的涅槃。』
當時，世尊說了偈語：
『對於色、聲、香、味、觸、法這六種境界， 總是產生喜悅，愛戀執著沉溺其中。 諸天和世人，只把這些當作快樂， 當它們變化滅盡時，就會產生巨大的痛苦。 只有那些賢聖之人，看到它們的滅盡才是快樂， 世間人所認為的快樂，觀察起來都是怨恨。 賢聖之人認為痛苦的，世間人卻認為是快樂， 世間人認為痛苦的，對於賢聖之人來說卻是快樂。』 English version:
At that time, the World Honored One told the monks, 'Gods and people are attached to, love, and dwell in forms. If these forms are impermanent, changing, and ceasing, then these gods and people will experience great suffering. They are attached to, love, and dwell in sounds, smells, tastes, touches, and mental phenomena. If these phenomena are changing, impermanent, and ceasing, then these gods and people will experience great suffering.'
'The Tathagata truly knows the arising, the gathering, the cessation, the taste, the danger, and the escape of forms. Having truly known this, he no longer attaches to, loves, or dwells in forms. If these forms change, are impermanent, and cease, then he will dwell in happiness. He truly knows the arising, the cessation, the taste, the danger, and the escape of sounds, smells, tastes, touches, and mental phenomena. Having truly known this, he no longer attaches to, loves, or dwells in them. If these phenomena change, are impermanent, and cease, then he will dwell in happiness. Why is this so? The eye and form give rise to eye consciousness. The combination of these three gives rise to contact. Contact gives rise to feeling, which can be pleasant, unpleasant, or neutral. He truly knows the arising, the cessation, the taste, the danger, and the escape of these three feelings. The obstacles arising from the conditions of form, when these obstacles are eliminated, are called the unsurpassed, peaceful Nirvana. The ear, nose, tongue, body, and mind, along with mental phenomena, give rise to consciousness. The combination of these three gives rise to contact. Contact gives rise to feeling, which can be pleasant, unpleasant, or neutral. He truly knows the arising, the cessation, the taste, the danger, and the escape of these feelings. Having truly known this, the obstacles arising from the conditions of phenomena, when these obstacles are eliminated, are called the unsurpassed, peaceful Nirvana.'
At that time, the World Honored One spoke in verse:
'Towards forms, sounds, smells, tastes, touches, and mental phenomena, these six realms, They always generate joy, deeply loving and attached to them. Gods and people, only take these as happiness, When they change and cease, they will experience great suffering. Only the wise and noble ones, see their cessation as happiness, What the world considers happiness, upon observation, is all resentment. What the wise and noble ones see as suffering, the world considers happiness, What the world considers suffering, for the wise and noble ones, is happiness.'
甚深難解法， 世間疑惑生， 大闇所昏沒， 盲冥無所見。 唯有智慧者， 發朦開大明， 如是甚深句， 非聖孰能知， 不還受身者， 深達諦明瞭。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三〇九）
如是我聞：
一時，佛住瞻婆國揭伽池側。
爾時，尊者鹿紐來詣佛所，稽首禮足，退坐一面，白佛言：「世尊！如世尊說，有第二住，有一一住。彼云何第二住？云何一一住？」
佛告鹿紐：「善哉！善哉！鹿紐！能問如來如是之義。」
佛告鹿紐：「若眼識色可愛、樂、念、可意，長養于欲；彼比丘見已，喜樂、讚歎、繫著住，愛樂、讚歎、繫著住已，心轉歡喜，歡喜已深樂，深樂已貪愛，貪愛已厄礙。歡喜、深樂、貪愛、厄礙者，是名第二住。耳、鼻、舌、身、意亦如是說。鹿紐！有如是像類比丘，正使空閑獨處，猶名第二住。所以者何？愛喜不斷不滅故，愛慾不斷、不知者，諸佛如來說第二住。
「若有比丘，于可愛、樂、念、可意，長養于欲色；彼比丘見已不喜樂、不讚嘆、不繫著住，不喜樂、不讚嘆、不繫著住已，不歡喜，不歡喜故不深樂，不深樂故不貪愛，不貪愛故不厄礙。
現代漢語譯本：
這深奧難解的佛法，世間因此產生疑惑， 被巨大的黑暗所籠罩，如同盲人般什麼也看不見。 唯有具備智慧的人，才能撥開迷霧，開啟光明， 如此深奧的道理，不是聖人誰能理解呢？ 只有不再受輪迴之身的人，才能深刻通達真諦，明瞭其中道理。
佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（三〇九）
我是這樣聽說的：
一時，佛陀住在瞻婆國揭伽池邊。
當時，尊者鹿紐來到佛陀的住所，頂禮佛足后，退坐在一旁，對佛陀說：『世尊！正如世尊所說，有第二住，有一一住。請問什麼是第二住？什麼是一一住？』
佛陀告訴鹿紐：『很好！很好！鹿紐！你能問如來這樣的道理。』
佛陀告訴鹿紐：『如果眼睛看到可愛、令人愉悅、令人懷念、合意的事物，從而滋長慾望；這位比丘看到后，就心生喜悅、讚歎、執著，一旦心生喜悅、讚歎、執著，內心就會轉為歡喜，歡喜之後就會更加沉溺，沉溺之後就會產生貪愛，產生貪愛之後就會受到束縛。這種歡喜、沉溺、貪愛、束縛的狀態，就叫做第二住。耳朵、鼻子、舌頭、身體、意識也是如此。鹿紐！像這類比丘，即使獨自一人在空閑的地方，也叫做第二住。為什麼呢？因為愛慾的喜悅沒有斷絕，沒有滅盡，愛慾沒有斷絕、不明白的人，諸佛如來說他們處於第二住。
『如果有比丘，對於可愛、令人愉悅、令人懷念、合意的事物，滋長慾望；這位比丘看到后，不心生喜悅、不讚嘆、不執著，不心生喜悅、不讚嘆、不執著之後，就不會歡喜，不歡喜就不會沉溺，不沉溺就不會貪愛，不貪愛就不會受到束縛。 English version:
The profound and difficult to understand Dharma, causes doubt to arise in the world, Engulfed by great darkness, like the blind, they see nothing. Only those with wisdom can dispel the fog and open up to the light, Such profound truths, who but a sage can understand? Only those who no longer receive the body of rebirth can deeply understand the truth and comprehend its meaning.
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(309)
Thus have I heard:
At one time, the Buddha was dwelling near the Gaggara Pond in the country of Champa.
At that time, the Venerable Loka came to the Buddha, bowed at his feet, and sat down to one side, saying to the Buddha, 'Venerable Sir! As the Venerable Sir has said, there is a second dwelling, and there is a one-by-one dwelling. What is the second dwelling? What is the one-by-one dwelling?'
The Buddha said to Loka, 'Well said! Well said! Loka! You are able to ask the Tathagata about such a meaning.'
The Buddha said to Loka, 'If the eye recognizes a form that is lovely, pleasant, memorable, and agreeable, which nurtures desire; that monk, having seen it, feels joy, praises it, and dwells attached to it. Having felt joy, praised it, and dwelt attached to it, his mind turns to delight, having delighted, he becomes deeply attached, having become deeply attached, he becomes greedy, having become greedy, he becomes bound. This state of joy, deep attachment, greed, and bondage is called the second dwelling. The same is said of the ear, nose, tongue, body, and mind. Loka! A monk of this kind, even if he is alone in a secluded place, is still said to be in the second dwelling. Why is that? Because the joy of desire has not been cut off, has not been extinguished. Those whose desire has not been cut off and who do not understand, the Buddhas say are in the second dwelling.
'If there is a monk who, regarding forms that are lovely, pleasant, memorable, and agreeable, nurtures desire; that monk, having seen it, does not feel joy, does not praise it, does not dwell attached to it. Having not felt joy, not praised it, and not dwelt attached to it, he does not delight, not delighting, he does not become deeply attached, not becoming deeply attached, he does not become greedy, not becoming greedy, he does not become bound.'
不歡喜、深樂、貪愛、厄礙者，是名為一一住。耳、鼻、舌、身、意亦如是說。鹿紐！如是像類比丘，正使處於高樓重閣，猶是一一住者。所以者何？貪愛已盡、已知故，貪愛已盡、已知者，諸佛如來說名一一住。」
爾時，尊者鹿紐聞佛所說，歡喜隨喜，作禮而去。
（三一〇）
如是我聞：
一時，佛住瞻婆國揭伽池側。
爾時，尊者鹿紐來詣佛所，稽首禮足，退坐一面，白佛言：「善哉！世尊！為我說法，我聞法已，當獨一靜處，專精思惟，不放逸住，乃至自知不受後有。」
佛告鹿紐：「善哉！善哉！鹿紐！能問如來如是之義。諦聽，善思，當爲汝說。」
佛告鹿紐：「若眼見可愛、樂、可意、可念，長養于欲之色；見已，彼說讚歎、繫著、欣悅，讚歎、繫著已，則歡喜集，歡喜集已則苦集。耳、鼻、舌、身、意亦如是說。鹿紐！若有比丘，眼見可愛、樂、可念、可意，長養于欲之色；見已不欣悅、不讚嘆、不繫著，不欣悅、不讚嘆、不繫著故，不歡喜集，不歡喜集故則苦滅。耳、鼻、舌、身、意法亦如是說。」
爾時，尊者鹿紐聞佛所說，歡喜隨喜，作禮而去。
現代漢語譯本：對於不喜歡的、深深喜愛的、貪戀的、以及造成障礙的事物，就稱為『一一住』。耳朵、鼻子、舌頭、身體、意識也是如此。鹿紐啊！像這樣的比丘，即使身處高樓大廈，仍然是『一一住』。為什麼呢？因為貪愛已經斷盡、已經明瞭，貪愛已經斷盡、已經明瞭的人，諸佛如來稱之為『一一住』。」
當時，尊者鹿紐聽聞佛陀所說，歡喜讚歎，行禮后離去。
（三一〇）
如是我聞：
一時，佛陀住在瞻婆國揭伽池邊。
當時，尊者鹿紐來到佛陀所在之處，頂禮佛足，退坐一旁，對佛陀說：『太好了！世尊！請為我說法，我聽聞佛法后，將獨自一人在安靜的地方，專心精進地思考，不放逸地修行，直到自己明白不再有來世。』
佛陀告訴鹿紐：『很好！很好！鹿紐！你能問如來這樣的道理。仔細聽，好好思考，我將為你解說。』
佛陀告訴鹿紐：『如果眼睛看到可愛、令人愉悅、合意、值得思念，能增長慾望的色法；看到后，就稱讚、執著、欣喜，稱讚、執著后，就會聚集歡喜，歡喜聚集后就會產生苦。耳朵、鼻子、舌頭、身體、意識也是如此。鹿紐！如果有比丘，眼睛看到可愛、令人愉悅、值得思念、合意，能增長慾望的色法；看到后不欣喜、不稱讚、不執著，因為不欣喜、不稱讚、不執著，就不會聚集歡喜，不聚集歡喜就不會產生苦。耳朵、鼻子、舌頭、身體、意識的法也是如此。』
當時，尊者鹿紐聽聞佛陀所說，歡喜讚歎，行禮后離去。 English version: Those who are not fond of, deeply delighted in, greedy for, and hindered by things are called 『dwelling in each one』. The same is said of the ear, nose, tongue, body, and mind. O Lukanu! A bhikkhu like this, even if he dwells in a high mansion, is still one who 『dwells in each one』. Why is that? Because craving is exhausted and known. One whose craving is exhausted and known is called by the Tathagatas 『dwelling in each one.』
Then, Venerable Lukanu, having heard what the Buddha said, rejoiced and was delighted. He paid homage and departed.
(310)
Thus have I heard:
At one time, the Buddha was dwelling near the Gaggara Pond in the country of Champa.
Then, Venerable Lukanu came to where the Buddha was, bowed his head at his feet, sat down to one side, and said to the Buddha: 『Excellent, O Lord! Please teach me the Dharma. Having heard the Dharma, I will dwell alone in a quiet place, diligently contemplating, dwelling without negligence, until I know for myself that there is no further existence.』
The Buddha said to Lukanu: 『Excellent, excellent, Lukanu! You are able to ask the Tathagata about such a meaning. Listen carefully, think well, and I will explain it to you.』
The Buddha said to Lukanu: 『If the eye sees a form that is lovely, pleasing, agreeable, and desirable, which nourishes desire; having seen it, one praises, clings to, and rejoices in it. Having praised and clung to it, joy is accumulated, and having accumulated joy, suffering is accumulated. The same is said of the ear, nose, tongue, body, and mind. Lukanu! If a bhikkhu, having seen a form that is lovely, pleasing, desirable, and agreeable, which nourishes desire, does not rejoice, praise, or cling to it; because he does not rejoice, praise, or cling to it, joy is not accumulated, and because joy is not accumulated, suffering ceases. The same is said of the ear, nose, tongue, body, and mind.』
Then, Venerable Lukanu, having heard what the Buddha said, rejoiced and was delighted. He paid homage and departed.
爾時，尊者鹿紐聞佛說法教誡已，獨一靜處，專精思惟，不放逸住，乃至得阿羅漢，心善解脫。
（三一一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，尊者富樓那來詣佛所，稽首禮足，退住一面，白佛言：「善哉！世尊！為我說法，我坐獨一靜處，專精思惟，不放逸住，乃至自知不受後有。」
佛告富樓那：「善哉！善哉！能問如來如是之義。諦聽，善思，當爲汝說。若有比丘！眼見可愛、可樂、可念、可意，長養欲之色；見已欣悅、讚歎、繫著，欣悅、讚歎、繫著已歡喜，歡喜已樂著，樂著已貪愛，貪愛已厄礙。歡喜、樂著、貪愛、厄礙故，去涅槃遠。耳、鼻、舌、身、意亦如是說。
「富樓那！若比丘，眼見可愛、樂、可念、可意，長養欲之色；見已不欣悅、不讚嘆、不繫著，不欣悅、不讚嘆、不繫著故不歡喜，不歡喜故不深樂，不深樂故不貪愛，不貪愛故不厄礙。不歡喜、不深樂、不貪愛、不厄礙故，漸近涅槃。耳、鼻、舌、身、意亦如是說。」
佛告富樓那：「我已略說法教，汝欲何所住？」
富樓那白佛言：「世尊！我已蒙世尊略說教誡，我欲于西方輸盧那人間遊行。」
現代漢語譯本：當時，尊者鹿紐聽聞佛陀的教誨后，獨自一人在安靜的地方，專心致志地思考，不懈怠地修行，最終證得了阿羅漢果位，內心獲得了徹底的解脫。 現代漢語譯本：我是這樣聽說的： 現代漢語譯本：在某個時候，佛陀住在舍衛國的祇樹給孤獨園。 現代漢語譯本：當時，尊者富樓那來到佛陀的住所，向佛陀頂禮，然後退到一旁，對佛陀說：『太好了，世尊！請為我說法，我將獨自一人在安靜的地方，專心致志地思考，不懈怠地修行，直到自己明白不再有來世。』 現代漢語譯本：佛陀告訴富樓那：『太好了！太好了！你能夠向如來詢問這樣的道理。仔細聽，好好思考，我將為你解說。如果有一位比丘，眼睛看到可愛、令人愉悅、令人嚮往、令人心動的，能增長慾望的色相；看到后就心生歡喜、讚歎、執著，心生歡喜、讚歎、執著后就感到快樂，感到快樂后就產生迷戀，產生迷戀后就生起貪愛，生起貪愛后就會受到束縛。因為歡喜、迷戀、貪愛、束縛的緣故，就會遠離涅槃。耳朵、鼻子、舌頭、身體、意識也是這樣說的。』 現代漢語譯本：『富樓那！如果比丘，眼睛看到可愛、令人愉悅、令人嚮往、令人心動的，能增長慾望的色相；看到后不心生歡喜、不讚嘆、不執著，不心生歡喜、不讚嘆、不執著，所以不感到快樂，不感到快樂所以不深陷迷戀，不深陷迷戀所以不生起貪愛，不生起貪愛所以不受束縛。因為不歡喜、不迷戀、不貪愛、不受束縛的緣故，就會逐漸接近涅槃。耳朵、鼻子、舌頭、身體、意識也是這樣說的。』 現代漢語譯本：佛陀告訴富樓那：『我已經簡略地講了教誨，你打算住在哪裡呢？』 現代漢語譯本：富樓那對佛陀說：『世尊！我已經蒙受世尊的簡略教誨，我打算到西方輸盧那人間去修行。』 English version: At that time, the venerable Lunu, having heard the Buddha's teachings and admonitions, went to a solitary and quiet place, concentrated his mind in contemplation, lived without negligence, and eventually attained Arhatship, his mind well liberated. English version: Thus have I heard: English version: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Sravasti. English version: At that time, the venerable Purna came to the Buddha, bowed his head at his feet, and stood to one side, saying to the Buddha, 'Excellent, O Blessed One! Please teach me the Dharma, so that I may sit in a solitary and quiet place, concentrate my mind in contemplation, live without negligence, and eventually know for myself that there is no further existence.' English version: The Buddha said to Purna, 'Excellent! Excellent! You are able to ask the Tathagata about such a meaning. Listen carefully, think well, and I will explain it to you. If a bhikkhu, with his eyes, sees a form that is lovely, pleasing, desirable, and attractive, which nourishes desire; having seen it, he is delighted, praises it, and is attached to it; having been delighted, praised, and attached, he is joyful; having been joyful, he is infatuated; having been infatuated, he is greedy; having been greedy, he is bound. Because of joy, infatuation, greed, and bondage, he is far from Nirvana. The same is said of the ear, nose, tongue, body, and mind.' English version: 'Purna! If a bhikkhu, with his eyes, sees a form that is lovely, pleasing, desirable, and attractive, which nourishes desire; having seen it, he is not delighted, does not praise it, and is not attached to it; not being delighted, praised, and attached, he is not joyful; not being joyful, he is not deeply infatuated; not being deeply infatuated, he is not greedy; not being greedy, he is not bound. Because of not being joyful, not being deeply infatuated, not being greedy, and not being bound, he gradually approaches Nirvana. The same is said of the ear, nose, tongue, body, and mind.' English version: The Buddha said to Purna, 'I have briefly taught the Dharma, where do you intend to dwell?' English version: Purna said to the Buddha, 'O Blessed One! I have received the Blessed One's brief teaching, I intend to go to the land of the Sulunas in the West.'
佛告富樓那：「西方輸盧那人兇惡、輕躁、弊暴、好罵。富樓那！汝若聞彼兇惡、輕躁、弊暴、好罵、毀辱者，當如之何？」
富樓那白佛言：「世尊！若彼西方輸盧那國人，面前兇惡、訶罵、毀辱者。我作是念：『彼西方輸盧那人賢善智慧，雖於我前兇惡、弊暴、罵、毀辱我，猶尚不以手、石而見打擲。』」
佛告富樓那：「彼西方輸盧那人但兇惡、輕躁、弊暴、罵辱，于汝則可脫，復當以手、石打擲者，當如之何？」
富樓那白佛言：「世尊！西方輸盧那人脫以手、石加於我者，我當念言：『輸盧那人賢善智慧，雖以手、石加我，而不用刀杖。』」
佛告富樓那：「若當彼人脫以刀杖而加汝者，復當云何？」
富樓那白佛言：「世尊！若當彼人脫以刀杖，而加我者，當作是念：『彼輸盧那人賢善智慧，雖以刀杖而加於我，而不見殺。』」
佛告富樓那：「假使彼人脫殺汝者，當如之何？」
富樓那白佛言：「世尊！若西方輸盧那人脫殺我者，當作是念：『有諸世尊弟子，當厭患身，或以刀自殺，或服毒藥，或以繩自系，或投深坑；彼西方輸盧那人賢善智慧，於我朽敗之身，以少作方便，便得解脫。』」
現代漢語譯本：佛陀告訴富樓那：『西方輸盧那的人民兇惡、輕率、暴躁、喜歡謾罵。富樓那！如果你聽到他們兇惡、輕率、暴躁、喜歡謾罵、毀辱你，你該如何應對？』 富樓那對佛陀說：『世尊！如果那些西方輸盧那國的人，當面兇惡、呵斥、謾罵、毀辱我，我會這樣想：『那些西方輸盧那人真是賢善有智慧，雖然在我面前兇惡、暴躁、謾罵、毀辱我，卻仍然沒有用手或石頭打我。』 佛陀告訴富樓那：『如果那些西方輸盧那人只是兇惡、輕率、暴躁、謾罵，你或許可以忍受，但如果他們又用手或石頭打你，你又該如何應對？』 富樓那對佛陀說：『世尊！如果西方輸盧那人真的用手或石頭打我，我會這樣想：『輸盧那人真是賢善有智慧，雖然用手或石頭打我，卻沒有用刀或棍棒。』 佛陀告訴富樓那：『如果他們真的用刀或棍棒打你，你又該如何應對？』 富樓那對佛陀說：『世尊！如果他們真的用刀或棍棒打我，我會這樣想：『那些輸盧那人真是賢善有智慧，雖然用刀或棍棒打我，卻沒有殺我。』 佛陀告訴富樓那：『假如他們真的殺了你，你又該如何應對？』 富樓那對佛陀說：『世尊！如果西方輸盧那人真的殺了我，我會這樣想：『有一些世尊的弟子，會厭惡自己的身體，或者用刀自殺，或者服毒藥，或者用繩子自縊，或者跳入深坑；那些西方輸盧那人真是賢善有智慧，對於我這朽敗的身體，只是稍微施加一點手段，就讓我得到了解脫。』 English version: The Buddha said to Purna, 'The people of the western Shuluna are wicked, reckless, violent, and fond of cursing. Purna! If you hear them being wicked, reckless, violent, fond of cursing, and insulting you, how will you respond?' Purna said to the Buddha, 'World Honored One! If those people of the western Shuluna are wicked, scold, curse, and insult me to my face, I will think: 『Those people of the western Shuluna are virtuous and wise. Although they are wicked, violent, curse, and insult me in front of me, they still do not hit me with their hands or stones.』 The Buddha said to Purna, 'If those people of the western Shuluna are only wicked, reckless, violent, and curse, you may be able to endure it, but if they also hit you with their hands or stones, how will you respond?' Purna said to the Buddha, 'World Honored One! If the people of the western Shuluna really hit me with their hands or stones, I will think: 『The people of Shuluna are virtuous and wise. Although they hit me with their hands or stones, they did not use knives or sticks.』 The Buddha said to Purna, 'If they really hit you with knives or sticks, how will you respond?' Purna said to the Buddha, 'World Honored One! If they really hit me with knives or sticks, I will think: 『Those people of Shuluna are virtuous and wise. Although they hit me with knives or sticks, they did not kill me.』 The Buddha said to Purna, 'Suppose they really kill you, how will you respond?' Purna said to the Buddha, 'World Honored One! If the people of the western Shuluna really kill me, I will think: 『There are some disciples of the World Honored One who are disgusted with their bodies, or commit suicide with knives, or take poison, or hang themselves with ropes, or jump into deep pits; those people of the western Shuluna are virtuous and wise. They have only used a little means on my decaying body, and I have been liberated.』
佛言：「善哉！富樓那！汝善學忍辱，汝今堪能于輸盧那人間住止，汝今宜去度于未度，安於未安，未涅槃者令得涅槃。」
爾時，富樓那聞佛所說，歡喜隨喜，作禮而去。
爾時，尊者富樓那夜過晨朝，著衣持缽，入舍衛城乞食，食已還出，付囑臥具，持衣缽去，至西方輸盧那人間遊行。到已，夏安居，為五百優婆塞說法，建立五百僧伽藍，繩床、臥褥、供養眾具悉皆備足。三月過已，具足三明，即于彼處入無餘涅槃。
（三一二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，摩羅迦舅來詣佛所，稽首禮足，退坐一面，白佛言：「善哉！世尊！為我說法，我聞法已，獨一靜處，專精思惟，不放逸住，乃至不受後有。」
爾時，世尊告摩羅迦舅言：「諸年少聰明利根，於我法、律出家未久，於我法、律尚無懈怠，而況汝今日年耆根熟，而欲聞我略說教誡。」
摩羅迦舅白佛言：「世尊！我雖年耆根熟，而尚欲得聞世尊略說教誡。唯愿世尊為我略說教誡，我聞法已，當獨一靜處，專精思惟，乃至自知不受後有。」第二、第三亦如是請。
佛告摩羅迦舅：「汝今且止！」如是再三，亦不為說。
現代漢語譯本：佛說：『好啊！富樓那！你善於學習忍辱，你現在能夠在那輸盧那人居住的地方住下，你現在應該去度化那些尚未被度化的人，安頓那些尚未安頓的人，讓那些尚未涅槃的人得以涅槃。』 當時，富樓那聽了佛說的話，歡喜讚歎，行禮后離去。 當時，尊者富樓那在夜裡過去，早晨穿好衣服，拿著缽，進入舍衛城乞食，吃完飯後出來，囑咐好臥具，拿著衣缽離去，前往西方輸盧那人居住的地方。到達后，在那裡安居過夏，為五百位優婆塞說法，建立了五百座僧伽藍，繩床、臥具、供養的器具都準備齊全。三個月過後，他具足了三明，就在那裡進入無餘涅槃。 （三一二） 我聽聞是這樣： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，摩羅迦舅來到佛的住所，頂禮佛足，退坐在一旁，對佛說：『太好了！世尊！請為我說法，我聽了法后，會獨自一人在安靜的地方，專心精進地思考，不放逸地修行，直到不再受後有。』 當時，世尊告訴摩羅迦舅說：『那些年輕聰明、根器敏銳的人，在我教法和戒律中出家不久，尚且沒有懈怠，更何況你今天年老根熟，卻想聽我略說教誡。』 摩羅迦舅對佛說：『世尊！我雖然年老根熟，但仍然想聽世尊略說教誡。只希望世尊為我略說教誡，我聽了法后，會獨自一人在安靜的地方，專心精進地思考，直到自己知道不再受後有。』他第二、第三次也這樣請求。 佛告訴摩羅迦舅：『你先停下吧！』這樣再三，佛也沒有為他說法。 English version: The Buddha said, 'Excellent! Purna! You are skilled in learning patience. You are now capable of dwelling among the people of Shuluna. You should now go and liberate those who have not been liberated, settle those who have not been settled, and lead those who have not attained Nirvana to Nirvana.' At that time, Purna, having heard the Buddha's words, rejoiced and praised them, then bowed and departed. At that time, the venerable Purna, after the night had passed, in the morning put on his robes, took his bowl, and entered the city of Shravasti to beg for food. After eating, he came out, entrusted his bedding, took his robes and bowl, and went to the place where the people of Shuluna lived in the west. Having arrived, he observed the summer retreat there, preached the Dharma to five hundred Upasakas, established five hundred Sangharamas, and provided all the necessary rope beds, bedding, and offerings. After three months, having attained the three kinds of knowledge, he entered Parinirvana there. (312) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, Malunkyaputta came to the Buddha, bowed at his feet, and sat down to one side, saying to the Buddha, 'Excellent! O Blessed One! Please teach me the Dharma. Having heard the Dharma, I will dwell alone in a quiet place, diligently contemplate, and live without negligence, until I no longer experience rebirth.' At that time, the Blessed One said to Malunkyaputta, 'Those young, intelligent, and sharp-witted ones, who have not been ordained in my Dharma and discipline for long, are still not negligent in my Dharma and discipline. How much more so you, who are now old and mature, yet wish to hear me give a brief teaching.' Malunkyaputta said to the Buddha, 'O Blessed One! Although I am old and mature, I still wish to hear the Blessed One give a brief teaching. I only wish that the Blessed One would give me a brief teaching. Having heard the Dharma, I will dwell alone in a quiet place, diligently contemplate, until I know for myself that I will no longer experience rebirth.' He made the same request a second and third time. The Buddha said to Malunkyaputta, 'You should stop now!' Even after this was repeated three times, the Buddha did not teach him.
爾時，世尊告摩羅迦舅：「我今問汝，隨意答我。」
佛告摩羅迦舅：「若眼未曾見色，汝當欲見，于彼色起欲、起愛、起念、起染著不？」
答言：「不也，世尊！」
「耳聲、鼻香、舌味、身觸、意法亦如是說。」
佛告摩羅迦舅：「善哉！善哉！摩羅迦舅！見以見為量，聞以聞為量，覺以覺為量，識以識為量。」而說偈言：
「若汝非於彼， 彼亦復非此， 亦非兩中間， 是則為苦邊。」
摩羅迦舅白佛言：「已知。世尊！已知。善逝！」
佛告摩羅迦舅：「汝云何於我略說法中廣解其義？」
爾時，摩羅迦舅說偈白佛言：
「若眼已見色， 而失於正念， 則于所見色， 而取愛念相。 取愛樂相者， 心則常繫著， 起于種種愛， 無量色集生。 貪慾恚害覺， 令其心退減， 長養于眾苦， 永離於涅槃。 見色不取相， 其心隨正念， 不染噁心愛， 亦不生繫著。 不起于諸愛， 無量色集生， 貪慾恚害覺， 不能壞其心。 小長養眾苦， 漸次近涅槃， 日種尊所說， 離愛般涅槃。 若耳聞諸聲， 心失於正念， 而取諸聲相， 執持而不捨。
現代漢語譯本：
那時，世尊告訴摩羅迦舅：『我現在問你，你隨意回答我。』
佛告訴摩羅迦舅：『如果眼睛沒有見過顏色，你想要看，對於那個顏色會產生慾望、愛戀、思念、執著嗎？』
回答說：『不會的，世尊！』
『耳朵聽聲音、鼻子聞香氣、舌頭嘗味道、身體接觸感覺、意識感知事物也是這樣說。』
佛告訴摩羅迦舅：『好啊！好啊！摩羅迦舅！看見就以看見為限度，聽見就以聽見為限度，感覺就以感覺為限度，意識就以意識為限度。』於是說了偈語：
『如果不是你執著於它，它也不是執著於你，也不是兩者之間，這樣就到達了苦的盡頭。』
摩羅迦舅對佛說：『知道了，世尊！知道了，善逝！』
佛告訴摩羅迦舅：『你為什麼在我簡略說法中廣泛地理解它的含義？』
當時，摩羅迦舅說了偈語告訴佛：
『如果眼睛已經看見顏色，卻失去了正念，就會對所見的顏色產生愛戀和執著。
如果執著于愛戀，心就會常常被束縛，產生各種各樣的愛，無量的顏色就會聚集產生。
貪慾、嗔恨、傷害的感覺，會使他的心退步減弱，增長各種痛苦，永遠遠離涅槃。
看見顏色不執著于表象，心隨著正念，不被邪惡的愛所污染，也不會產生束縛。
不產生各種愛戀，無量的顏色聚集產生，貪慾、嗔恨、傷害的感覺，不能破壞他的心。
稍微增長痛苦，逐漸接近涅槃，日種尊所說，遠離愛戀而般涅槃。
如果耳朵聽到各種聲音，心失去了正念，就會執著于聲音的表象，抓住而不放手。 English version:
At that time, the World Honored One said to Malunkyaputta, 'I will now ask you, answer me as you please.'
The Buddha said to Malunkyaputta, 'If the eye has not seen a color, and you desire to see it, will you then have desire, love, thought, or attachment for that color?'
He replied, 'No, World Honored One!'
'The same can be said for the ear with sounds, the nose with fragrances, the tongue with tastes, the body with touch, and the mind with thoughts.'
The Buddha said to Malunkyaputta, 'Excellent! Excellent, Malunkyaputta! Seeing is measured by seeing, hearing is measured by hearing, feeling is measured by feeling, and knowing is measured by knowing.' And he spoke in verse:
'If you are not attached to it, it is not attached to you, nor is it in between the two, then this is the end of suffering.'
Malunkyaputta said to the Buddha, 'Understood, World Honored One! Understood, Well-Gone One!'
The Buddha said to Malunkyaputta, 'How is it that you have broadly understood the meaning of my brief teaching?'
At that time, Malunkyaputta spoke in verse to the Buddha:
'If the eye has already seen a color, but loses right mindfulness, then one will develop love and attachment for the color seen.
If one is attached to love, the mind will always be bound, giving rise to various kinds of love, and countless colors will gather and arise.
Feelings of greed, hatred, and harm will cause the mind to regress and weaken, increasing all kinds of suffering, and forever be far from Nirvana.
Seeing a color without grasping its appearance, the mind follows right mindfulness, not being tainted by evil love, nor giving rise to attachment.
Not giving rise to various loves, countless colors gather and arise, feelings of greed, hatred, and harm cannot destroy the mind.
Slightly increasing suffering, gradually approaching Nirvana, as the Sun-born One has said, liberation from love is Nirvana.
If the ear hears various sounds, and the mind loses right mindfulness, then one will grasp the appearance of the sounds, holding on and not letting go.'
鼻香舌嘗味， 身觸意念法， 忘失於正念， 取相亦復然。 其心生愛樂， 繫著堅固住， 起種種諸愛， 無量法集生。 貪慾恚害覺， 退滅壞其心， 長養眾苦聚， 永離於涅槃。 不染于諸法， 正智正念住， 其心不染污， 亦復不樂著。 不起于諸愛， 無量法集生， 貪瞋恚害覺， 不退減其心。 眾苦隨損滅， 漸近般涅槃， 愛盡般涅槃， 世尊之所說。」
是名世尊略說法中廣解其義。
佛告摩羅迦舅：「汝真於我略說法中廣解其義。所以者何？如汝所說偈：
「若眼見眾色， 忘失於正念， 則于所見色， 而取愛念相。」
如前廣說。
爾時，尊者摩羅迦舅聞佛所說，歡喜隨喜，作禮而去。
爾時，尊者摩羅迦舅於世尊略說法中廣解其義已，于獨一靜處，專精思惟，不放逸住，乃至成阿羅漢，心得解脫。
（三一三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有經法，諸比丘崇向，而於經法異信、異欲、異聞、異行思惟、異見審諦忍，正知而說：『我生已盡，梵行已立，所作已作，自知不受後有。』」
現代漢語譯本：鼻子聞香，舌頭品味，身體感受觸覺，意識產生念頭，如果忘記保持正念，就會執著于這些外在的表象。內心因此產生喜愛和快樂，緊緊地執著不放，從而生起各種各樣的愛慾，導致無量的煩惱聚集產生。貪慾、嗔恨和傷害的感受，會使內心退步和衰敗，增長各種痛苦的積累，永遠無法達到涅槃的境界。如果不被這些事物所污染，保持正智和正念，內心就不會被污染，也不會執著于這些事物。不生起各種愛慾，無量的煩惱就不會聚集產生，貪慾、嗔恨和傷害的感受，也不會使內心退步和衰敗。各種痛苦會逐漸減少和消滅，逐漸接近涅槃的境界，當愛慾完全斷盡時，就能達到涅槃，這是世尊所說的道理。這被稱為世尊簡略說法中廣泛解釋其含義。
佛陀告訴摩羅迦舅：『你確實能在我簡略的說法中廣泛解釋其含義。』為什麼這麼說呢？就像你所說的偈頌：『如果眼睛看到各種顏色，忘記保持正念，就會對所看到的顏色產生愛戀和執著的想法。』就像前面所廣泛解釋的那樣。
當時，尊者摩羅迦舅聽了佛陀所說的話，歡喜讚歎，行禮后離開了。
當時，尊者摩羅迦舅在世尊簡略的說法中廣泛解釋其含義后，在獨自安靜的地方，專心精進地思考，不放逸地修行，最終證得阿羅漢果，內心得到解脫。
（三一三）
我是這樣聽說的：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『有一種經法，各位比丘都崇尚它，並且對經法有不同的信仰、不同的慾望、不同的聽聞、不同的行為思考、不同的見解和審慎的忍耐，以正確的認知而說：『我的生死已經結束，清凈的修行已經建立，該做的已經做完，自己知道不再有來世。』 English version: The nose smells fragrances, the tongue tastes flavors, the body experiences touch, and the mind generates thoughts. If one forgets to maintain mindfulness, one will become attached to these external appearances. The mind then gives rise to fondness and pleasure, clinging tightly without letting go, thus generating various desires, leading to the accumulation of immeasurable afflictions. Feelings of greed, hatred, and harm will cause the mind to regress and decay, increasing the accumulation of various sufferings, and forever preventing one from reaching the state of Nirvana. If one is not defiled by these things, and maintains right wisdom and right mindfulness, the mind will not be defiled, nor will it be attached to these things. If one does not generate various desires, immeasurable afflictions will not accumulate, and feelings of greed, hatred, and harm will not cause the mind to regress and decay. Various sufferings will gradually decrease and be eliminated, gradually approaching the state of Nirvana. When desires are completely extinguished, one can attain Nirvana, this is the principle spoken by the World Honored One. This is called the broad explanation of the meaning within the World Honored One's concise teachings.
The Buddha told Malunkyaputta, 'You are indeed able to broadly explain the meaning within my concise teachings.' Why is that? It is like the verse you spoke: 'If the eyes see various colors, and one forgets to maintain mindfulness, one will generate thoughts of love and attachment towards the colors seen.' Just as it was broadly explained before.
At that time, Venerable Malunkyaputta, having heard what the Buddha said, rejoiced and praised, and after paying respects, departed.
At that time, Venerable Malunkyaputta, having broadly explained the meaning within the World Honored One's concise teachings, in a solitary and quiet place, focused his mind diligently on contemplation, practiced without negligence, and ultimately attained the state of Arhat, his mind was liberated.
(313)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti.
At that time, the World Honored One told the monks, 'There is a Dharma teaching, which all monks revere, and regarding this Dharma teaching, they have different beliefs, different desires, different hearings, different behavioral thoughts, different views, and careful endurance, and with correct understanding, they say: 'My birth has ended, the pure practice has been established, what needed to be done has been done, and I know for myself that there will be no future existence.'
諸比丘白佛言：「世尊是法根、法眼、法依。善哉！世尊！唯愿廣說，諸比丘聞已，當受奉行。」
佛告諸比丘：「諦聽，善思，當爲汝說。比丘！眼見色已，覺知色而不覺色貪，我先眼識於色有貪，而今眼識於色無貪如實知。若比丘眼見於色已，覺知色而不起色貪，覺我先眼識有貪，而言今眼識於色無貪如實知者，諸比丘！于意云何？彼於此為有信、有欲、有聞、有行思惟、有審諦忍不？」
答言：「如是，世尊！」
「歸於此法，如實正知所知所見不？」
答言：「如是，世尊！」
「耳、鼻、舌、身、意法亦如是說。
「諸比丘！是名有經法，比丘於此經法崇向，異信、異欲、異聞、異行思惟、異見審諦忍，正知而說：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三一四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當斷欲，斷眼欲已，眼則已斷、已知，斷其根本，如截多羅樹頭，于未來世永不復生。耳、鼻、舌、身、意亦如是說。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
現代漢語譯本：
眾比丘對佛說：『世尊是佛法的根基、佛法的眼睛、佛法的依靠。太好了！世尊！我們懇請您廣為宣說，眾比丘聽聞后，定當遵奉實行。』
佛告訴眾比丘：『仔細聽，好好思考，我將為你們解說。比丘們！眼睛看到顏色后，覺知到顏色卻不覺知對顏色的貪慾，我先前眼睛對顏色有貪慾，而現在眼睛對顏色沒有貪慾，如實地知道。如果比丘眼睛看到顏色后，覺知到顏色卻不生起對顏色的貪慾，覺知到我先前眼睛有貪慾，而說現在眼睛對顏色沒有貪慾，如實地知道，眾比丘們！你們認為如何？他對於此法是有信、有欲、有聞、有實踐思考、有審慎的認可嗎？』
回答說：『是的，世尊！』
『歸於此法，如實地正確知道所知所見嗎？』
回答說：『是的，世尊！』
『耳朵、鼻子、舌頭、身體、意念對法也是這樣說。』
『眾比丘們！這稱為有經之法，比丘對於此經之法崇尚嚮往，以不同的信念、不同的慾望、不同的聽聞、不同的實踐思考、不同的見解審慎認可，正確地知道而說：『我已生盡，梵行已立，該做的已做完，自己知道不再有後世的生命。』
佛說完此經后，眾比丘聽聞佛所說，歡喜地遵奉實行。
（三一四）
如是我聞：
一時，佛住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『應當斷除慾望，斷除眼睛的慾望后，眼睛就已斷除、已知，斷除它的根本，如同砍斷多羅樹的樹頭，在未來世永遠不再生長。耳朵、鼻子、舌頭、身體、意念也是這樣說。』
佛說完此經后，眾比丘聽聞佛所說，歡喜地遵奉實行。 English version:
The monks said to the Buddha, 'World-Honored One, you are the root of the Dharma, the eye of the Dharma, and the reliance of the Dharma. Excellent, World-Honored One! We beseech you to expound widely, and the monks, having heard it, will surely receive and practice it.'
The Buddha told the monks, 'Listen carefully, think well, and I will explain it to you. Monks! Having seen a form with the eye, one is aware of the form but not aware of greed for the form. I previously had greed for form with the eye, but now I know truly that I have no greed for form with the eye. If a monk, having seen a form with the eye, is aware of the form but does not give rise to greed for the form, and is aware that I previously had greed for form with the eye, and says that now I have no greed for form with the eye, and knows it truly, what do you think, monks? Does he have faith, desire, hearing, practice of thought, and careful acceptance in this Dharma?'
They answered, 'Yes, World-Honored One!'
'Does he, having returned to this Dharma, truly and correctly know what is known and seen?'
They answered, 'Yes, World-Honored One!'
'The same is said for the ear, nose, tongue, body, and mind regarding the Dharma.'
'Monks! This is called the Dharma with scripture. A monk, having revered and aspired to this Dharma with scripture, with different faith, different desire, different hearing, different practice of thought, and different view of careful acceptance, correctly knows and says, 『My birth is exhausted, the holy life is established, what was to be done is done, and I know for myself that there will be no future existence.』'
After the Buddha finished speaking this scripture, the monks, having heard what the Buddha said, joyfully received and practiced it.
(314)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World-Honored One told the monks, 'You should cut off desire. Having cut off the desire of the eye, the eye is cut off and known, its root is cut off, like cutting off the top of a palmyra tree, and it will never grow again in the future. The same is said for the ear, nose, tongue, body, and mind.'
After the Buddha finished speaking this scripture, the monks, having heard what the Buddha said, joyfully received and practiced it.
（三一五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若眼生、住、轉出，則苦生、病住、老死出。耳、鼻、舌、身、意亦如是說。若眼滅、息、沒，苦生則滅，病則息，死則沒。耳、鼻、舌、身、意亦如是說。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三一六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「眼無常，若眼是常者，則不應受逼迫苦，亦應說于眼欲令如是、不令如是。以眼無常故，是故眼受逼迫苦生，是故不得於眼欲令如是、不令如是。耳、鼻、舌、身、意亦如是說。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三一七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「眼苦，若眼是樂者，不應受逼迫苦，應得於眼欲令如是、不令如是，以眼是苦故，受逼迫苦，不得於眼欲令如是、不令如是。耳、鼻、舌、身、意亦如是說。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三一八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
現代漢語譯本：
（三一五）
我是這樣聽說的：
有一次，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『如果眼睛產生、存在、變化，那麼痛苦就會產生、疾病就會存在、衰老和死亡就會出現。耳朵、鼻子、舌頭、身體、意識也是這樣說的。如果眼睛滅盡、止息、消失，那麼痛苦的產生就會滅盡，疾病就會止息，死亡就會消失。耳朵、鼻子、舌頭、身體、意識也是這樣說的。』
佛陀說完這部經后，各位比丘聽了佛陀所說，都歡喜地奉行。
（三一六）
我是這樣聽說的：
有一次，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『眼睛是無常的，如果眼睛是常住不變的，就不應該承受逼迫的痛苦，也應該能夠說讓眼睛這樣、不讓眼睛那樣。因為眼睛是無常的，所以眼睛會承受逼迫的痛苦，所以不能夠讓眼睛這樣、不讓眼睛那樣。耳朵、鼻子、舌頭、身體、意識也是這樣說的。』
佛陀說完這部經后，各位比丘聽了佛陀所說，都歡喜地奉行。
（三一七）
我是這樣聽說的：
有一次，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『眼睛是苦的，如果眼睛是快樂的，就不應該承受逼迫的痛苦，應該能夠讓眼睛這樣、不讓眼睛那樣。因為眼睛是苦的，所以會承受逼迫的痛苦，不能夠讓眼睛這樣、不讓眼睛那樣。耳朵、鼻子、舌頭、身體、意識也是這樣說的。』
佛陀說完這部經后，各位比丘聽了佛陀所說，都歡喜地奉行。
（三一八）
我是這樣聽說的：
有一次，佛陀住在舍衛國的祇樹給孤獨園。 English version:
(315)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World-Honored One told the monks: 'If the eye arises, abides, and changes, then suffering arises, sickness abides, and old age and death appear. The same is said of the ear, nose, tongue, body, and mind. If the eye ceases, subsides, and disappears, then the arising of suffering ceases, sickness subsides, and death disappears. The same is said of the ear, nose, tongue, body, and mind.'
After the Buddha had spoken this sutra, the monks, having heard what the Buddha had said, joyfully practiced it.
(316)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World-Honored One told the monks: 'The eye is impermanent. If the eye were permanent, it should not experience the suffering of oppression, and one should be able to say of the eye, 'Let it be thus, let it not be thus.' Because the eye is impermanent, therefore the eye experiences the suffering of oppression, and therefore one cannot say of the eye, 'Let it be thus, let it not be thus.' The same is said of the ear, nose, tongue, body, and mind.'
After the Buddha had spoken this sutra, the monks, having heard what the Buddha had said, joyfully practiced it.
(317)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World-Honored One told the monks: 'The eye is suffering. If the eye were pleasure, it should not experience the suffering of oppression, and one should be able to say of the eye, 'Let it be thus, let it not be thus.' Because the eye is suffering, therefore it experiences the suffering of oppression, and one cannot say of the eye, 'Let it be thus, let it not be thus.' The same is said of the ear, nose, tongue, body, and mind.'
After the Buddha had spoken this sutra, the monks, having heard what the Buddha had said, joyfully practiced it.
(318)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
爾時，世尊告諸比丘：「眼非我，若眼是我者，不應受逼迫苦，應得於眼欲令如是、不令如是，以眼非我故，受逼迫苦，不得於眼欲令如是、不令如是。耳、鼻、舌、身、意亦如是說。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如內六入處三經，外六入處三經，亦如是說。
（三一九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有生聞婆羅門往詣佛所，共相問訊，問訊已，退坐一面，白佛言：「瞿曇！所謂一切者，云何名一切？」
佛告婆羅門：「一切者，謂十二入處，眼色、耳聲、鼻香、舌味、身觸、意法，是名一切。若復說言此非一切，沙門瞿曇所說一切，我今舍，別立餘一切者，彼但有言說，問已不知，增其疑惑。所以者何？非其境界故。」
時，生聞婆羅門聞佛所說，歡喜隨喜奉行。
（三二〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有生聞婆羅門往詣佛所，面相問訊已，退坐一面，白佛言：「瞿曇！所謂一切有，云何一切有？」
佛告生聞婆羅門：「我今問汝，隨意答我。婆羅門！于意云何？眼是有不？」
答言：「是有，沙門瞿曇！」
「色是有不？」
現代漢語譯本：
當時，世尊告訴各位比丘：『眼睛不是我，如果眼睛是我，就不應該遭受逼迫的痛苦，應該能夠讓眼睛如自己所愿，想讓它怎樣就怎樣，不想讓它怎樣就不怎樣。正因為眼睛不是我，所以才會遭受逼迫的痛苦，不能讓眼睛如自己所愿，想讓它怎樣就怎樣，不想讓它怎樣就不怎樣。耳朵、鼻子、舌頭、身體、意識也是這樣說的。』
佛陀說完這部經后，各位比丘聽了佛陀所說，都歡喜地接受並奉行。
就像關於內在六入處的三部經一樣，關於外在六入處的三部經，也是這樣說的。
（三一九）
我是這樣聽說的：
有一次，佛陀住在舍衛國的祇樹給孤獨園。
當時，有一位名叫生聞的婆羅門來到佛陀那裡，互相問候之後，退坐在一旁，對佛陀說：『瞿曇啊！所謂的一切，是什麼意思呢？』
佛陀告訴婆羅門：『所謂的一切，是指十二入處，即眼睛和顏色、耳朵和聲音、鼻子和氣味、舌頭和味道、身體和觸感、意識和法。這叫做一切。如果有人說這不是一切，說沙門瞿曇所說的一切，我現在捨棄，另外建立一個一切，那他只是在空談，問他之後他也不知道，反而增加他的疑惑。為什麼呢？因為那不是他的境界。』
當時，生聞婆羅門聽了佛陀所說，歡喜地隨喜並奉行。
（三二〇）
我是這樣聽說的：
有一次，佛陀住在舍衛國的祇樹給孤獨園。
當時，有一位名叫生聞的婆羅門來到佛陀那裡，互相問候之後，退坐在一旁，對佛陀說：『瞿曇啊！所謂的一切有，是什麼意思呢？』
佛陀告訴生聞婆羅門：『我現在問你，你隨意回答我。婆羅門！你認為怎麼樣？眼睛是有的嗎？』
他回答說：『是有的，沙門瞿曇！』
『顏色是有的嗎？』 English version:
At that time, the World Honored One told the monks, 'The eye is not me. If the eye were me, it should not suffer from oppression and pain. It should be able to control the eye as one wishes, making it be this way or not be this way. Because the eye is not me, it suffers from oppression and pain, and cannot control the eye as one wishes, making it be this way or not be this way. The same is said of the ear, nose, tongue, body, and mind.'
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully accepted and practiced it.
Just like the three sutras on the six internal sense bases, the three sutras on the six external sense bases are also spoken in the same way.
(319)
Thus have I heard:
At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, a Brahmin named Senuna went to the Buddha, exchanged greetings, and after the greetings, sat down to one side and said to the Buddha, 'Gautama, what is meant by 'all'?'
The Buddha told the Brahmin, 'All refers to the twelve sense bases: the eye and form, the ear and sound, the nose and smell, the tongue and taste, the body and touch, and the mind and mental objects. This is called all. If someone says this is not all, and says that what the Shramana Gautama calls all, I now reject, and establish another all, then he is just talking nonsense. After asking him, he will not know, and will only increase his doubts. Why? Because it is not within his realm.'
At that time, the Brahmin Senuna, having heard what the Buddha said, joyfully rejoiced and practiced it.
(320)
Thus have I heard:
At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, a Brahmin named Senuna went to the Buddha, exchanged greetings, and after the greetings, sat down to one side and said to the Buddha, 'Gautama, what is meant by 'all exists'?'
The Buddha told the Brahmin Senuna, 'I will now ask you, answer me as you wish. Brahmin, what do you think? Does the eye exist?'
He replied, 'It exists, Shramana Gautama!'
'Does form exist?'
答言：「是有，沙門瞿曇！」
「婆羅門！有色、有眼識、有眼觸、有眼觸因緣生受，若苦、若樂、不苦不樂不？」
答言：「有，沙門瞿曇！」
「耳、鼻、舌、身、意亦如是說」。
如是廣說，乃至「非其境界故。」
佛說此經已，生聞婆羅門聞佛所說，歡喜隨喜，從坐起去。
（三二一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有生聞婆羅門往詣佛所，共相問訊已，退坐一面，白佛言：「沙門瞿曇！所謂一切法，云何為一切法？」
佛告婆羅門：「眼及色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂。耳、鼻、舌、身、意法、意識、意觸、意觸因緣生受，若苦、若樂、不苦不樂，是名為一切法。若復有言此非一切法，沙門瞿曇所說一切法，我今舍，更立一切法者，此但有言數，問已不知，增其癡惑。所以者何？非其境界故。」
佛說此經已，生聞婆羅門聞佛說已，歡喜隨喜，從坐起去。
如生聞婆羅門所問三經，有異比丘所問三經、尊者阿難所問三經、世尊法眼法根法依三經，亦如上說。
（三二二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
現代漢語譯本：
回答說：『是的，沙門瞿曇！』
『婆羅門！有色、有眼識、有眼觸、有眼觸因緣所生的感受，無論是苦、樂，還是不苦不樂，對嗎？』
回答說：『是的，沙門瞿曇！』
『耳、鼻、舌、身、意也是這樣說的。』
像這樣廣泛地闡述，乃至『因為不是他們的境界。』
佛陀說完這部經后，生聞婆羅門聽了佛陀所說，歡喜讚歎，從座位上起身離去。
（三二一）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，有一位生聞婆羅門前往佛陀所在之處，互相問候之後，退坐在一旁，對佛陀說：『沙門瞿曇！所謂一切法，什麼是一切法呢？』
佛陀告訴婆羅門：『眼睛和顏色、眼識、眼觸、眼觸因緣所生的感受，無論是苦、樂，還是不苦不樂。耳朵、鼻子、舌頭、身體、意念、法、意識、意觸、意觸因緣所生的感受，無論是苦、樂，還是不苦不樂，這被稱為一切法。如果有人說這不是一切法，說沙門瞿曇所說的一切法，我現在捨棄，要另立一切法，這只是言語上的爭論，問了之後也不知道，反而增加他們的迷惑。為什麼呢？因為這不是他們的境界。』
佛陀說完這部經后，生聞婆羅門聽了佛陀所說，歡喜讚歎，從座位上起身離去。
像生聞婆羅門所問的三部經一樣，有其他比丘所問的三部經、尊者阿難所問的三部經、世尊關於法眼、法根、法依的三部經，也像上面所說。
（三二二）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。 English version:
He answered, 'Yes, O Śramaṇa Gautama!'
'Brahmin! Is there form, eye-consciousness, eye-contact, and feeling born of eye-contact, whether it is painful, pleasant, or neither painful nor pleasant?'
He answered, 'Yes, O Śramaṇa Gautama!'
'The same is said of the ear, nose, tongue, body, and mind.'
Thus it was extensively explained, even to 'because it is not their domain.'
After the Buddha had spoken this discourse, the Brahmin Saṃjñā heard what the Buddha had said, rejoiced, and rose from his seat and departed.
(321)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī.
Then, a Brahmin named Saṃjñā went to where the Buddha was. After exchanging greetings, he sat down to one side and said to the Buddha, 'O Śramaṇa Gautama! What is meant by all things? What are all things?'
The Buddha said to the Brahmin, 'The eye and forms, eye-consciousness, eye-contact, and feeling born of eye-contact, whether it is painful, pleasant, or neither painful nor pleasant. The ear, nose, tongue, body, mind, mental objects, mind-consciousness, mind-contact, and feeling born of mind-contact, whether it is painful, pleasant, or neither painful nor pleasant, these are called all things. If someone says that these are not all things, and that they reject what the Śramaṇa Gautama has said about all things, and establish other all things, this is merely a matter of words. When asked, they do not know, and they increase their confusion. Why is that? Because it is not their domain.'
After the Buddha had spoken this discourse, the Brahmin Saṃjñā heard what the Buddha had said, rejoiced, and rose from his seat and departed.
Like the three discourses asked by the Brahmin Saṃjñā, there are also three discourses asked by other monks, three discourses asked by the Venerable Ānanda, and three discourses of the Blessed One on the Dharma-eye, Dharma-root, and Dharma-support, which are also as described above.
(322)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī.
時，有異比丘往詣佛所，稽首佛足，退坐一面，白佛言：「世尊！如世尊說，眼是內入處，世尊略說，不廣分別。云何眼是內入處？」
佛告彼比丘：「眼是內入處，四大所造凈色，不可見，有對。耳、鼻、舌、身內入處亦如是說。」
復白佛言：「世尊！如世尊說，意是內入處，不廣分別。云何意是內入處？」佛告比丘：「意內入處者，若心、意、識非色，不可見，無對，是名意內入處。」
復問：「如世尊說，色外入處，世尊略說，不廣分別。云何？世尊！色外入處。」
佛告比丘：「色外入處，若色四大造，可見，有對，是名色是外入處。」
復白佛言：「世尊說聲是外入處，不廣分別。云何聲是外入處？」
佛告比丘：「若聲四大造，不可見，有對，如聲，香、味亦如是。」
復問：「世尊說觸外入處，不廣分別。云何觸外入處？」
佛告比丘：「觸外入處者，謂四大及四大造色，不可見，有對，是名觸外入處。」
復問：「世尊說法外入處，不廣分別。」
佛告比丘：「法外入處者，十一入所不攝，不可見，無對，是名法外入處。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
現代漢語譯本：當時，有一位特別的比丘來到佛陀的住所，向佛陀的腳行禮，然後退到一旁坐下，對佛陀說：『世尊！正如世尊所說，眼睛是內在的入口，世尊只是簡略地說了一下，沒有詳細解釋。眼睛是如何成為內在入口的呢？』 佛陀告訴那位比丘：『眼睛是內在的入口，是由四大元素構成的清凈物質，不可見，有對立性。耳朵、鼻子、舌頭、身體的內在入口也是這樣說的。』 他又問佛陀：『世尊！正如世尊所說，意念是內在的入口，也沒有詳細解釋。意念是如何成為內在入口的呢？』佛陀告訴比丘：『意念的內在入口是指心、意、識，它們不是物質，不可見，沒有對立性，這就是意念的內在入口。』 他又問：『正如世尊所說，顏色是外在的入口，世尊只是簡略地說了一下，沒有詳細解釋。顏色是如何成為外在入口的呢？世尊！』 佛陀告訴比丘：『顏色是外在的入口，是由四大元素構成的物質，可見，有對立性，這就是顏色是外在入口。』 他又對佛陀說：『世尊說聲音是外在的入口，也沒有詳細解釋。聲音是如何成為外在入口的呢？』 佛陀告訴比丘：『聲音是由四大元素構成的，不可見，有對立性。像聲音一樣，氣味和味道也是如此。』 他又問：『世尊說觸覺是外在的入口，也沒有詳細解釋。觸覺是如何成為外在入口的呢？』 佛陀告訴比丘：『觸覺的外在入口是指四大元素以及由四大元素構成的物質，不可見，有對立性，這就是觸覺的外在入口。』 他又問：『世尊說法是外在的入口，也沒有詳細解釋。』 佛陀告訴比丘：『法的外在入口是指不被前十一個入口所包含的，不可見，沒有對立性的，這就是法的外在入口。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地接受並奉行。 English version: At that time, a certain bhikkhu went to the Buddha, bowed at the Buddha's feet, and sat down to one side. He said to the Buddha, 'Venerable Sir, as the Venerable Sir has said, the eye is an internal sense base. The Venerable Sir has spoken briefly, without elaborating. How is the eye an internal sense base?' The Buddha told that bhikkhu, 'The eye is an internal sense base, a pure form made of the four great elements, invisible, and having an opposite. The internal sense bases of the ear, nose, tongue, and body are also spoken of in the same way.' He further asked the Buddha, 'Venerable Sir, as the Venerable Sir has said, the mind is an internal sense base, without elaborating. How is the mind an internal sense base?' The Buddha told the bhikkhu, 'The internal sense base of the mind is that which is the heart, mind, and consciousness, which are not form, invisible, and without an opposite. This is called the internal sense base of the mind.' He further asked, 'As the Venerable Sir has said, form is an external sense base. The Venerable Sir has spoken briefly, without elaborating. How, Venerable Sir, is form an external sense base?' The Buddha told the bhikkhu, 'Form is an external sense base, a form made of the four great elements, visible, and having an opposite. This is called form as an external sense base.' He further said to the Buddha, 'Venerable Sir, you have said that sound is an external sense base, without elaborating. How is sound an external sense base?' The Buddha told the bhikkhu, 'Sound is made of the four great elements, invisible, and having an opposite. Like sound, smell and taste are also the same.' He further asked, 'Venerable Sir, you have said that touch is an external sense base, without elaborating. How is touch an external sense base?' The Buddha told the bhikkhu, 'The external sense base of touch is the four great elements and the forms made of the four great elements, invisible, and having an opposite. This is called the external sense base of touch.' He further asked, 'Venerable Sir, you have said that phenomena are an external sense base, without elaborating.' The Buddha told the bhikkhu, 'The external sense base of phenomena is that which is not included in the eleven sense bases, invisible, and without an opposite. This is called the external sense base of phenomena.' After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had said, joyfully accepted and practiced it.
（三二三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有六內入處。謂眼內入處，耳、鼻、舌、身、意內入處。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三二四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有六外入處。云何為六？謂色是外入處，聲、香、味、觸、法是外入處，是名六外入處。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三二五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有六識身。云何為六？謂眼識身、耳識身、鼻識身、舌識身、身識身、意識身，是名六識身。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三二六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有六觸身。云何為六觸身？謂眼觸身、耳觸身、鼻觸身、舌觸身、身觸身、意觸身，是名六觸身。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三二七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
現代漢語譯本： （三二三）
我是這樣聽說的：
有一次，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『有六個內在的進入之處。也就是眼睛的進入之處，耳朵、鼻子、舌頭、身體、意識的進入之處。』
佛陀說完這部經后，各位比丘聽了佛陀所說，都歡喜地奉行。
（三二四）
我是這樣聽說的：
有一次，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『有六個外在的進入之處。哪六個呢？也就是顏色是外在的進入之處，聲音、氣味、味道、觸感、法是外在的進入之處，這稱為六個外在的進入之處。』
佛陀說完這部經后，各位比丘聽了佛陀所說，都歡喜地奉行。
（三二五）
我是這樣聽說的：
有一次，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『有六種識身。哪六種呢？也就是眼識身、耳識身、鼻識身、舌識身、身識身、意識身，這稱為六種識身。』
佛陀說完這部經后，各位比丘聽了佛陀所說，都歡喜地奉行。
（三二六）
我是這樣聽說的：
有一次，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『有六種觸身。哪六種觸身呢？也就是眼觸身、耳觸身、鼻觸身、舌觸身、身觸身、意觸身，這稱為六種觸身。』
佛陀說完這部經后，各位比丘聽了佛陀所說，都歡喜地奉行。
（三二七）
我是這樣聽說的：
有一次，佛陀住在舍衛國的祇樹給孤獨園。 English version: (323)
Thus have I heard:
At one time, the Buddha was staying at the Jeta Grove, Anathapindika's Park in Sravasti.
At that time, the Blessed One said to the monks: 'There are six internal sense bases. Namely, the internal sense base of the eye, the ear, the nose, the tongue, the body, and the mind.'
After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, joyfully practiced it.
(324)
Thus have I heard:
At one time, the Buddha was staying at the Jeta Grove, Anathapindika's Park in Sravasti.
At that time, the Blessed One said to the monks: 'There are six external sense bases. What are the six? Namely, form is an external sense base, sound, smell, taste, touch, and mental objects are external sense bases. These are called the six external sense bases.'
After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, joyfully practiced it.
(325)
Thus have I heard:
At one time, the Buddha was staying at the Jeta Grove, Anathapindika's Park in Sravasti.
At that time, the Blessed One said to the monks: 'There are six aggregates of consciousness. What are the six? Namely, the aggregate of eye-consciousness, the aggregate of ear-consciousness, the aggregate of nose-consciousness, the aggregate of tongue-consciousness, the aggregate of body-consciousness, and the aggregate of mind-consciousness. These are called the six aggregates of consciousness.'
After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, joyfully practiced it.
(326)
Thus have I heard:
At one time, the Buddha was staying at the Jeta Grove, Anathapindika's Park in Sravasti.
At that time, the Blessed One said to the monks: 'There are six aggregates of contact. What are the six aggregates of contact? Namely, the aggregate of eye-contact, the aggregate of ear-contact, the aggregate of nose-contact, the aggregate of tongue-contact, the aggregate of body-contact, and the aggregate of mind-contact. These are called the six aggregates of contact.'
After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, joyfully practiced it.
(327)
Thus have I heard:
At one time, the Buddha was staying at the Jeta Grove, Anathapindika's Park in Sravasti.
爾時，世尊告諸比丘：「有六受身。云何為六？眼觸生受，耳、鼻、舌、身、意觸生受，是名六受身。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三二八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有六想身。云何為六？謂眼觸生想，耳、鼻、舌、身、意觸生想，是名六想身。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三二九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有六思身。云何為六？謂眼觸生思，耳、鼻、舌、身、意觸生思，是名六思身。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三三〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有六愛身。云何為六愛身？謂眼觸生愛，耳、鼻、舌、身、意觸生愛，是名六愛身。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三三一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有六顧念。
現代漢語譯本：
當時，世尊告訴眾比丘：『有六種感受的集合。哪六種呢？即眼觸所生的感受，耳、鼻、舌、身、意觸所生的感受，這稱為六種感受的集合。』
佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。
（三二八）
如是我聞：
一時，佛住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『有六種想法的集合。哪六種呢？即眼觸所生的想法，耳、鼻、舌、身、意觸所生的想法，這稱為六種想法的集合。』
佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。
（三二九）
如是我聞：
一時，佛住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『有六種思緒的集合。哪六種呢？即眼觸所生的思緒，耳、鼻、舌、身、意觸所生的思緒，這稱為六種思緒的集合。』
佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。
（三三〇）
如是我聞：
一時，佛住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『有六種愛慾的集合。哪六種愛慾的集合呢？即眼觸所生的愛慾，耳、鼻、舌、身、意觸所生的愛慾，這稱為六種愛慾的集合。』
佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。
（三三一）
如是我聞：
一時，佛住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『有六種顧念。』 English version:
At that time, the World Honored One told the monks, 'There are six aggregates of feelings. What are the six? They are the feelings born of eye contact, ear, nose, tongue, body, and mind contact. These are called the six aggregates of feelings.'
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(328)
Thus have I heard:
At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park in Shravasti.
At that time, the World Honored One told the monks, 'There are six aggregates of perceptions. What are the six? They are the perceptions born of eye contact, ear, nose, tongue, body, and mind contact. These are called the six aggregates of perceptions.'
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(329)
Thus have I heard:
At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park in Shravasti.
At that time, the World Honored One told the monks, 'There are six aggregates of thoughts. What are the six? They are the thoughts born of eye contact, ear, nose, tongue, body, and mind contact. These are called the six aggregates of thoughts.'
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(330)
Thus have I heard:
At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park in Shravasti.
At that time, the World Honored One told the monks, 'There are six aggregates of craving. What are the six aggregates of craving? They are the craving born of eye contact, ear, nose, tongue, body, and mind contact. These are called the six aggregates of craving.'
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(331)
Thus have I heard:
At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park in Shravasti.
At that time, the World Honored One told the monks, 'There are six kinds of mindfulness.'
云何為六？謂色顧念、聲顧念、香顧念、味顧念、觸顧念、法顧念，是名六顧念。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三三二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有六覆。云何為六？謂色有漏、是取，心覆藏；聲、香、味、觸、法有漏、是取，心覆藏。是名六覆。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三三三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「過去、未來眼無常，況現在眼，多聞聖弟子如是觀者，不顧過去眼，不欣未來眼，于現在眼生厭、離欲、滅盡向。耳、鼻、舌、身、意亦如是說。」
如無常。如是苦、空、非我，亦如是說。如內入處四經、外入處四經，亦如是說。
（三三四）
如是我聞：
一時，佛住拘留搜調牛聚落。
爾時，世尊告諸比丘：「今當爲汝說法，初、中、后善，善義善味，純一滿凈，梵行清白。諦聽，善思，謂有因、有緣、有縛法經。
「云何有因、有緣、有縛法經？謂眼有因、有緣、有縛。何等為眼因、眼緣、眼縛？謂眼業因、業緣、業縛，業有因、有緣、有縛
現代漢語譯本：什麼是六種顧念？它們是色顧念、聲顧念、香顧念、味顧念、觸顧念和法顧念，這被稱為六顧念。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有六種覆蓋。什麼是六種覆蓋？它們是色有漏、是執取，心被覆蓋；聲、香、味、觸、法有漏、是執取，心被覆蓋。這被稱為六覆蓋。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『過去的、未來的眼是無常的，更何況現在的眼。多聞的聖弟子這樣觀察，不留戀過去的眼，不欣求未來的眼，對於現在的眼生起厭離、離欲、滅盡的趨向。耳、鼻、舌、身、意也應如此說。』 如無常一樣，苦、空、非我也應如此說。如內入處四經、外入處四經，也應如此說。 如是我聞： 一時，佛陀住在拘留搜調牛聚落。 那時，世尊告訴眾比丘：『現在我將為你們說法，初善、中善、后善，意義美好，味道美好，純一圓滿清凈，梵行清白。仔細聽，好好思考，這指的是有因、有緣、有束縛的法經。』 『什麼是有因、有緣、有束縛的法經？指的是眼有因、有緣、有束縛。什麼是眼的因、眼的緣、眼的束縛？指的是眼業的因、業的緣、業的束縛，業有因、有緣、有束縛。』
English version: What are the six considerations? They are the consideration of form, the consideration of sound, the consideration of smell, the consideration of taste, the consideration of touch, and the consideration of dharma. These are called the six considerations. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'There are six coverings. What are the six coverings? They are form that is defiled, is grasping, and the mind is covered; sound, smell, taste, touch, and dharma that are defiled, are grasping, and the mind is covered. These are called the six coverings.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'The past and future eye are impermanent, how much more so the present eye. A well-learned noble disciple, observing in this way, does not dwell on the past eye, does not desire the future eye, and towards the present eye, generates aversion, detachment, and a tendency towards cessation. The ear, nose, tongue, body, and mind should also be spoken of in this way.' Just as with impermanence, so too should it be spoken of with suffering, emptiness, and non-self. Just as with the four sutras on the internal sense bases and the four sutras on the external sense bases, so too should it be spoken of. Thus have I heard: At one time, the Buddha was staying in the Kuru village of the cowherd. At that time, the World Honored One told the monks: 'Now I will teach you the Dharma, which is good in the beginning, good in the middle, and good in the end, with good meaning, good taste, pure, complete, and the pure conduct of the holy life. Listen carefully, think well, this refers to the sutra of the Dharma that has causes, conditions, and fetters.' 'What is the sutra of the Dharma that has causes, conditions, and fetters? It refers to the eye having causes, conditions, and fetters. What are the causes, conditions, and fetters of the eye? It refers to the causes, conditions, and fetters of the eye's karma, and karma has causes, conditions, and fetters.'
。何等為業因、業緣、業縛？謂業愛因、愛緣、愛縛，愛有因、有緣、有縛。何等為愛因、愛緣、愛縛？謂愛無明因、無明緣、無明縛，無明有因、有緣、有縛。何等無明因、無明緣、無明縛？謂無明不正思惟因、不正思惟緣、不正思惟縛，不正思惟有因、有緣、有縛。何等不正思惟因、不正思惟緣、不正思惟縛，謂緣眼、色，生不正思惟，生於癡。
「緣眼、色，生不正思惟，生於癡，彼癡者是無明，癡求欲名為愛，愛所作名為業。如是，比丘！不正思惟因無明為愛，無明因愛，愛因為業，業因為眼。耳、鼻、舌、身、意亦如是說，是名有因緣、有縛法經。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三三五）
如是我聞：
一時，佛住拘留搜調牛聚落。
爾時，世尊告諸比丘：「我今當爲汝等說法，初、中、后善，善義善味，純一滿凈，梵行清白，所謂第一義空經。諦聽，善思，當爲汝說。
「云何為第一義空經？諸比丘！眼生時無有來處，滅時無有去處。如是眼不實而生，生已盡滅，有業報而無作者，此陰滅已，異陰相續，除俗數法。耳、鼻、舌、身、意亦如是說，除俗數法
何謂業因、業緣、業縛？是指業愛之因、愛緣、愛縛，愛有因、有緣、有縛。何謂愛因、愛緣、愛縛？是指愛無明之因、無明緣、無明縛，無明有因、有緣、有縛。何謂無明因、無明緣、無明縛？是指無明不正思惟之因、不正思惟緣、不正思惟縛，不正思惟有因、有緣、有縛。何謂不正思惟之因、不正思惟緣、不正思惟縛？是指緣于眼、色，產生不正思惟，產生愚癡。 『緣于眼、色，產生不正思惟，產生愚癡，那愚癡就是無明，愚癡求欲叫做愛，愛所作的叫做業。如此，比丘們！不正思惟因無明而生愛，無明因愛，愛因生業，業因生眼。耳、鼻、舌、身、意也如此說，這叫做有因緣、有縛法經。』 佛說完此經，眾比丘聽聞佛所說，歡喜奉行。 （三三五） 如是我聞： 一時，佛住在拘留搜調牛聚落。 當時，世尊告訴眾比丘：『我現在要為你們說法，初善、中善、后善，意義美好，味道美好，純一圓滿清凈，梵行清白，這就是所謂的第一義空經。仔細聽，好好思考，我將為你們解說。』 『什麼是第一義空經？諸位比丘！眼睛產生時沒有來處，滅去時沒有去處。如此，眼睛不真實而生，生后就滅盡，有業報卻沒有作者，這個陰滅去後，另一個陰相續，除了世俗的計數方法。耳、鼻、舌、身、意也如此說，除了世俗的計數方法。』
What are the causes, conditions, and bonds of karma? They are the causes, conditions, and bonds of karmic love; love has causes, conditions, and bonds. What are the causes, conditions, and bonds of love? They are the causes, conditions, and bonds of love's ignorance; ignorance has causes, conditions, and bonds. What are the causes, conditions, and bonds of ignorance? They are the causes, conditions, and bonds of ignorance's incorrect thinking; incorrect thinking has causes, conditions, and bonds. What are the causes, conditions, and bonds of incorrect thinking? It is when, conditioned by the eye and form, incorrect thinking arises, and from that, delusion arises. 'Conditioned by the eye and form, incorrect thinking arises, and from that, delusion arises. That delusion is ignorance; the desire arising from delusion is called love; what is done out of love is called karma. Thus, monks! Incorrect thinking causes ignorance, which causes love; love causes karma, and karma causes the eye. The same can be said for the ear, nose, tongue, body, and mind. This is called the sutra on the law of causes, conditions, and bonds.' After the Buddha spoke this sutra, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (335) Thus have I heard: At one time, the Buddha was staying in the village of Kurusodana, the cowherd settlement. At that time, the World-Honored One said to the monks: 'I will now teach you the Dharma, which is good in the beginning, good in the middle, and good in the end, with good meaning and good taste, pure, complete, and clear, the pure conduct of the holy life, which is called the Sutra on the Ultimate Emptiness. Listen carefully and contemplate well, and I will explain it to you.' 'What is the Sutra on the Ultimate Emptiness? Monks! When the eye arises, there is no place from which it comes; when it ceases, there is no place to which it goes. Thus, the eye arises unrealistically, and having arisen, it ceases. There is karmic retribution, but no doer. When this aggregate ceases, another aggregate continues, except for conventional counting. The same can be said for the ear, nose, tongue, body, and mind, except for conventional counting.'
。俗數法者，謂此有故彼有，此起故彼起，如無明緣行，行緣識……」廣說乃至「純大苦聚集起。又復，此無故彼無，此滅故彼滅，無明滅故行滅，行滅故識滅……」如是廣說，乃至「純大苦聚滅。比丘！是名第一義空法經。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三三六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有六喜行。云何為六？如是。比丘！若眼見色喜，于彼色處行。耳聲、鼻香、舌味、身觸、意識法喜，于彼法處行。諸比丘！是名六喜行。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三三七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有六憂行。云何為六？諸比丘！若眼見色憂，于彼色處行。耳聲、鼻香、舌味、身觸、意識法憂，于彼法處行。諸比丘！是名六憂行。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三三八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有六舍行。云何為六？諸比丘！謂眼見色舍，于彼色處行
現代漢語譯本：
『俗數法』的意思是，因為有了這個，所以有了那個；因為這個產生，所以那個產生。例如，『無明』緣起『行』，『行』緣起『識』……如此廣泛地闡述，直到『純粹的大苦聚集起』。反過來，『因為這個沒有，所以那個沒有；因為這個滅亡，所以那個滅亡。』『無明』滅亡，所以『行』滅亡；『行』滅亡，所以『識』滅亡……如此廣泛地闡述，直到『純粹的大苦聚滅』。比丘們！這被稱為第一義空法經。
佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（三三六）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『有六種喜樂的行徑。哪六種呢？』『比丘們！如果眼睛看到色彩而感到喜悅，就在那色彩的境地中活動；耳朵聽到聲音、鼻子聞到香氣、舌頭嚐到味道、身體感到觸覺、意識感知到法而感到喜悅，就在那法的境地中活動。比丘們！這被稱為六種喜樂的行徑。』
佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（三三七）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『有六種憂愁的行徑。哪六種呢？』『比丘們！如果眼睛看到色彩而感到憂愁，就在那色彩的境地中活動；耳朵聽到聲音、鼻子聞到香氣、舌頭嚐到味道、身體感到觸覺、意識感知到法而感到憂愁，就在那法的境地中活動。比丘們！這被稱為六種憂愁的行徑。』
佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（三三八）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『有六種捨棄的行徑。哪六種呢？』『比丘們！如果眼睛看到色彩而感到捨棄，就在那色彩的境地中活動； 耳朵聽到聲音、鼻子聞到香氣、舌頭嚐到味道、身體感到觸覺、意識感知到法而感到捨棄，就在那法的境地中活動。比丘們！這被稱為六種捨棄的行徑。』
English version:
'The method of conventional counting' means that when this exists, that exists; when this arises, that arises. For example, 'ignorance' conditions 'volitional formations', 'volitional formations' condition 'consciousness'… and so on, extensively explaining up to 'the arising of the entire mass of suffering'. Conversely, 'when this does not exist, that does not exist; when this ceases, that ceases.' 'Ignorance' ceases, so 'volitional formations' cease; 'volitional formations' cease, so 'consciousness' ceases… and so on, extensively explaining up to 'the cessation of the entire mass of suffering'. Monks! This is called the Sutra on the Dharma of Emptiness in the Ultimate Sense.
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(336)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the Blessed One addressed the monks, saying: 'There are six courses of joy. What are the six? Monks! If the eye sees a form and feels joy, one acts in that realm of form. If the ear hears a sound, the nose smells an odor, the tongue tastes a flavor, the body feels a touch, or the mind cognizes a dharma and feels joy, one acts in that realm of dharma. Monks! These are called the six courses of joy.'
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(337)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the Blessed One addressed the monks, saying: 'There are six courses of sorrow. What are the six? Monks! If the eye sees a form and feels sorrow, one acts in that realm of form. If the ear hears a sound, the nose smells an odor, the tongue tastes a flavor, the body feels a touch, or the mind cognizes a dharma and feels sorrow, one acts in that realm of dharma. Monks! These are called the six courses of sorrow.'
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(338)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the Blessed One addressed the monks, saying: 'There are six courses of equanimity. What are the six? Monks! If the eye sees a form and feels equanimity, one acts in that realm of form. If the ear hears a sound, the nose smells an odor, the tongue tastes a flavor, the body feels a touch, or the mind cognizes a dharma and feels equanimity, one acts in that realm of dharma. Monks! These are called the six courses of equanimity.'
。耳聲、鼻香、舌味、身觸、意識法舍，于彼法處行，是名比丘六舍行。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三三九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有六常行。云何為六，若比丘眼見色，不苦、不樂，正念正智舍心住。耳聲、鼻香、舌味、身觸、意識法，不苦、不樂，舍心住正念正智，是名比丘六常行。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（三四〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有六常行。云何為六？若比丘眼見色，不苦、不樂，舍心住正念正智。耳聲、鼻香、舌味、身觸、意識法，不苦、不樂，舍心住正念正智，若比丘成就此六常行者，世間難得。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三四一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有六常行。云何為六？若比丘眼見色，不苦、不樂，舍心住正念正智。耳聲、鼻香、舌味、身觸、意識法，不苦、不樂，舍心住正念正智
現代漢語譯本：'眼所見的色、耳所聽的聲音、鼻所聞的香、舌所嘗的味道、身體所感受的觸覺、以及意識所認知的法，對於這些法處保持舍心，這就是比丘的六種舍行。' '佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。' '如是我聞：' '一時，佛陀住在舍衛國的祇樹給孤獨園。' '那時，世尊告訴眾比丘：『有六種常行。哪六種呢？如果比丘眼睛看到色，不感到苦也不感到樂，以正念正智保持舍心。耳朵聽到聲音、鼻子聞到香、舌頭嚐到味道、身體感受到觸覺、意識認知到法，不感到苦也不感到樂，保持舍心，正念正智，這就是比丘的六種常行。』' '佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。' '如是我聞：' '一時，佛陀住在舍衛國的祇樹給孤獨園。' '那時，世尊告訴眾比丘：『有六種常行。哪六種呢？如果比丘眼睛看到色，不感到苦也不感到樂，以舍心保持正念正智。耳朵聽到聲音、鼻子聞到香、舌頭嚐到味道、身體感受到觸覺、意識認知到法，不感到苦也不感到樂，以舍心保持正念正智，如果比丘成就這六種常行，世間難得。』' '佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。' '如是我聞：' '一時，佛陀住在舍衛國的祇樹給孤獨園。' '那時，世尊告訴眾比丘：『有六種常行。哪六種呢？如果比丘眼睛看到色，不感到苦也不感到樂，以舍心保持正念正智。耳朵聽到聲音、鼻子聞到香、舌頭嚐到味道、身體感受到觸覺、意識認知到法，不感到苦也不感到樂，以舍心保持正念正智。'
English version: 'The relinquishing of sights perceived by the eye, sounds heard by the ear, scents smelled by the nose, tastes savored by the tongue, touches felt by the body, and mental objects cognized by consciousness, maintaining equanimity in these sensory experiences, this is called the six relinquishing practices of a bhikkhu.' 'After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.' 'Thus have I heard:' 'At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.' 'Then, the Blessed One addressed the bhikkhus, saying: 『There are six constant practices. What are the six? If a bhikkhu, upon seeing a form with the eye, feels neither pain nor pleasure, but dwells with equanimity, mindfulness, and clear comprehension. Upon hearing a sound with the ear, smelling a scent with the nose, tasting a flavor with the tongue, feeling a touch with the body, and cognizing a mental object with consciousness, feels neither pain nor pleasure, but dwells with equanimity, mindfulness, and clear comprehension, these are called the six constant practices of a bhikkhu.』' 'After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.' 'Thus have I heard:' 'At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.' 'Then, the Blessed One addressed the bhikkhus, saying: 『There are six constant practices. What are the six? If a bhikkhu, upon seeing a form with the eye, feels neither pain nor pleasure, but dwells with equanimity, mindfulness, and clear comprehension. Upon hearing a sound with the ear, smelling a scent with the nose, tasting a flavor with the tongue, feeling a touch with the body, and cognizing a mental object with consciousness, feels neither pain nor pleasure, but dwells with equanimity, mindfulness, and clear comprehension, if a bhikkhu is accomplished in these six constant practices, such a one is rare in the world.』' 'After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.' 'Thus have I heard:' 'At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.' 'Then, the Blessed One addressed the bhikkhus, saying: 『There are six constant practices. What are the six? If a bhikkhu, upon seeing a form with the eye, feels neither pain nor pleasure, but dwells with equanimity, mindfulness, and clear comprehension. Upon hearing a sound with the ear, smelling a scent with the nose, tasting a flavor with the tongue, feeling a touch with the body, and cognizing a mental object with consciousness, feels neither pain nor pleasure, but dwells with equanimity, mindfulness, and clear comprehension.'
。若比丘成就此六常行者，世間難得，所應承事、恭敬、供養，則為世間無上福田。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三四二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有六常行。云何為六？若比丘眼見色，不苦、不樂，舍心住正念正智。耳聲、鼻香、舌味、身觸、意識法，不苦、不樂，舍心住正念正智。若比丘成就此六常行者，當知是舍利弗等。舍利弗比丘眼見色已，不苦、不樂，舍心住正念正智。耳聲、鼻香、舌味、身觸、意識法，不苦、不樂，舍心住正念正智。舍利弗比丘成就此六常行故，世間難得，所應承事、恭敬、供養，則為世間無上福田。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
雜阿含經卷第十三 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第十四
宋天竺三藏求那跋陀羅譯
（三四三）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。爾時，尊者浮彌比丘住耆阇崛山
現代漢語譯本：'如果比丘能成就這六種常行，在世間就很難得，是值得承事、恭敬、供養的，是世間無上的福田。' '佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。' '（三四二）' '如是我聞：' '一時，佛陀住在舍衛國的祇樹給孤獨園。' '那時，世尊告訴眾比丘：『有六種常行。哪六種呢？如果比丘眼睛看到顏色，不感到苦，也不感到樂，以舍心安住于正念正智。耳朵聽到聲音，鼻子聞到香氣，舌頭嚐到味道，身體接觸到觸感，意識感知到法，都不感到苦，也不感到樂，以舍心安住于正念正智。如果比丘能成就這六種常行，應當知道他就像舍利弗一樣。舍利弗比丘眼睛看到顏色后，不感到苦，也不感到樂，以舍心安住于正念正智。耳朵聽到聲音，鼻子聞到香氣，舌頭嚐到味道，身體接觸到觸感，意識感知到法，都不感到苦，也不感到樂，以舍心安住于正念正智。舍利弗比丘因為成就這六種常行，所以在世間很難得，是值得承事、恭敬、供養的，是世間無上的福田。』' '佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。' '《雜阿含經》卷第十三' '大正藏第 02 冊 No. 0099 《雜阿含經》' '《雜阿含經》卷第十四' '宋天竺三藏求那跋陀羅譯' '（三四三）' '如是我聞：' '一時，佛陀住在王舍城的迦蘭陀竹園。那時，尊者浮彌比丘住在耆阇崛山。'
English version: 'If a bhikkhu achieves these six constant practices, he is rare in the world, worthy of service, respect, and offerings, and is the supreme field of merit in the world.' 'After the Buddha finished speaking this sutra, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them.' '(342)' 'Thus have I heard:' 'At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti.' 'At that time, the World Honored One told the bhikkhus: 『There are six constant practices. What are the six? If a bhikkhu, upon seeing a form with the eye, does not feel suffering or pleasure, but dwells with equanimity, mindfulness, and clear comprehension. Upon hearing a sound with the ear, smelling a fragrance with the nose, tasting a flavor with the tongue, feeling a touch with the body, and cognizing a dharma with the mind, he does not feel suffering or pleasure, but dwells with equanimity, mindfulness, and clear comprehension. If a bhikkhu achieves these six constant practices, know that he is like Sariputra. The bhikkhu Sariputra, upon seeing a form with the eye, does not feel suffering or pleasure, but dwells with equanimity, mindfulness, and clear comprehension. Upon hearing a sound with the ear, smelling a fragrance with the nose, tasting a flavor with the tongue, feeling a touch with the body, and cognizing a dharma with the mind, he does not feel suffering or pleasure, but dwells with equanimity, mindfulness, and clear comprehension. Because the bhikkhu Sariputra has achieved these six constant practices, he is rare in the world, worthy of service, respect, and offerings, and is the supreme field of merit in the world.』' 'After the Buddha finished speaking this sutra, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them.' 'The Samyukta Agama Sutra, Scroll 13' 'Taisho Tripitaka Volume 02, No. 0099, Samyukta Agama Sutra' 'The Samyukta Agama Sutra, Scroll 14' 'Translated by Gunabhadra of the Song Dynasty, from India' '(343)' 'Thus have I heard:' 'At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagrha. At that time, the Venerable Phumika bhikkhu was dwelling on Mount Gijjhakuta.'
。
時，有眾多外道出家詣尊者浮彌所，共相問訊慶慰，共相問訊慶慰已，退坐一面，語尊者浮彌言：「欲有所問，寧有閑暇見答與不？」
尊者浮彌語諸外道出家：「隨汝所問，當爲汝說。」
時，諸外道出家問尊者浮彌：「苦樂自作耶？」
尊者浮彌答言：「諸外道出家說苦樂自作者，世尊說言：『此是無記。』」
復問：「苦樂他作耶？」
答言：「苦樂他作者，世尊說言：『此是無記。』」
復問：「苦樂自他作耶？」
答言：「苦樂自他作者，世尊說言：『此是無記。』」
復問：「苦樂非自非他無因作耶？」
答言：「苦樂非自非他無因作者，世尊說言：『此是無記。』」
諸外道出家復問：「云何？尊者浮彌苦樂自作耶？說言無記。苦樂他作耶？說言無記。苦樂自他作耶？說言無記。苦樂非自非他無因作耶？說言無記。今沙門瞿曇說苦樂云何生？」
尊者浮彌答言：「諸外道出家！世尊說苦樂從緣起生。」
時，諸外道出家聞尊者浮彌所說，心不歡喜，呵責而去。
爾時，尊者舍利弗去尊者浮彌不遠，坐一樹下。
爾時，尊者浮彌知諸外道出家去已，往詣尊者舍利弗所，到已，與舍利弗面相慶慰
當時，有許多外道出家人來到尊者浮彌那裡，互相問候致意，問候致意完畢后，退坐在一旁，對尊者浮彌說：『我們想請教一些問題，您是否有空閑時間可以回答呢？』 尊者浮彌對外道出家人說：『你們儘管問，我會為你們解答。』 當時，外道出家人問尊者浮彌：『苦和樂是自己造成的嗎？』 尊者浮彌回答說：『外道出家人說苦和樂是自己造成的，世尊說：『這是無記的。』』 又問：『苦和樂是他人造成的嗎？』 回答說：『苦和樂是他人造成的，世尊說：『這是無記的。』』 又問：『苦和樂是自己和他人共同造成的嗎？』 回答說：『苦和樂是自己和他人共同造成的，世尊說：『這是無記的。』』 又問：『苦和樂既不是自己也不是他人造成的，而是無緣無故產生的嗎？』 回答說：『苦和樂既不是自己也不是他人造成的，而是無緣無故產生的，世尊說：『這是無記的。』』 外道出家人又問：『怎麼回事？尊者浮彌，苦和樂是自己造成的嗎？你說無記。苦和樂是他人造成的嗎？你說無記。苦和樂是自己和他人共同造成的嗎？你說無記。苦和樂既不是自己也不是他人造成的，而是無緣無故產生的嗎？你說無記。現在沙門瞿曇說苦和樂是如何產生的？』 尊者浮彌回答說：『外道出家人！世尊說苦和樂是從因緣和合而產生的。』 當時，外道出家人聽到尊者浮彌所說，心中不歡喜，責備他后就離開了。 那時，尊者舍利弗在離尊者浮彌不遠的地方，坐在一棵樹下。 當時，尊者浮彌知道外道出家人已經離開后，就前往尊者舍利弗那裡，到達后，與舍利弗互相問候致意。
At that time, many ascetics from other sects came to Venerable Phumika, greeted him respectfully, and after the greetings, sat down to one side and said to Venerable Phumika, 'We would like to ask some questions. Do you have some free time to answer them?' Venerable Phumika said to the ascetics from other sects, 'Ask whatever you wish, and I will explain it to you.' Then, the ascetics from other sects asked Venerable Phumika, 'Are suffering and happiness self-made?' Venerable Phumika replied, 'When ascetics from other sects say that suffering and happiness are self-made, the World-Honored One says, 'This is indeterminate.'' They asked again, 'Are suffering and happiness made by others?' He replied, 'When suffering and happiness are said to be made by others, the World-Honored One says, 'This is indeterminate.'' They asked again, 'Are suffering and happiness made by both self and others?' He replied, 'When suffering and happiness are said to be made by both self and others, the World-Honored One says, 'This is indeterminate.'' They asked again, 'Are suffering and happiness made without cause, neither by self nor by others?' He replied, 'When suffering and happiness are said to be made without cause, neither by self nor by others, the World-Honored One says, 'This is indeterminate.'' The ascetics from other sects asked again, 'What is going on? Venerable Phumika, is suffering and happiness self-made? You say it is indeterminate. Is suffering and happiness made by others? You say it is indeterminate. Is suffering and happiness made by both self and others? You say it is indeterminate. Is suffering and happiness made without cause, neither by self nor by others? You say it is indeterminate. Now, how does the ascetic Gautama say suffering and happiness arise?' Venerable Phumika replied, 'Ascetics from other sects! The World-Honored One says that suffering and happiness arise from conditions.' At that time, the ascetics from other sects, upon hearing what Venerable Phumika said, were displeased, rebuked him, and left. At that time, Venerable Sariputra was not far from Venerable Phumika, sitting under a tree. Then, Venerable Phumika, knowing that the ascetics from other sects had left, went to Venerable Sariputra, and upon arriving, greeted Sariputra respectfully.
。慶慰已，以彼諸外道出家所問事，具白尊者舍利弗：「我作此答，得不謗毀世尊！如說說、不如法說、不為是隨順法行法，得無為余因法論者來難詰呵責不？」
尊者舍利弗言：「尊者浮彌！汝之所說，實如佛說，不謗如來，如說說、如法說、法行法說，不為余因論義者來難詰呵責。所以者何？世尊說苦樂從緣起生故。尊者浮彌！彼諸沙門、婆羅門所問苦樂自作者，彼亦從因起生；言不從緣起生者，無有是處。苦樂他作、自他作、非自非他無因作說者，彼亦從緣起生；若言不從緣生者，無有是處。尊者浮彌！彼沙門、婆羅門所說苦樂自作者，亦緣觸生；若言不從觸生者，無有是處。苦樂他作、自他作、非自非他無因作者，彼亦緣觸生，若言不緣觸生者，無有是處。」
爾時，尊者阿難去舍利弗不遠，坐一樹下，聞尊者舍利弗與尊者浮彌所論說事。聞已，從座起，往詣佛所，稽首佛足，退住一面。以尊者浮彌與尊者舍利弗共論說一一具白世尊。
佛告阿難：「善哉！善哉！阿難！尊者舍利弗有來問者，能隨時答。善哉！舍利弗！有應時智故，有來問者，能隨時答。若我聲聞，有隨時問者，應隨時答，如舍利弗所說
現代漢語譯本：慶幸的是，事情已經結束了。我把那些外道出家人所問的問題，詳細地告訴了尊者舍利弗：『我這樣回答，沒有誹謗世尊吧！像這樣說，是不是如法地說，是不是符合佛法的修行，會不會被其他因果論者來刁難責問呢？』 尊者舍利弗說：『尊者浮彌！你所說的，確實和佛說的一樣，沒有誹謗如來，是如實地說，是如法地說，是符合佛法修行的說法，不會被其他因果論者來刁難責問。為什麼呢？世尊說苦和樂都是從因緣而生的。尊者浮彌！那些沙門、婆羅門所說的苦樂是自己造成的，也是從因緣而生的；如果說不是從因緣而生的，那是不可能的。苦樂是他人造成的、自己和他人共同造成的、既不是自己也不是他人造成的、無緣無故造成的說法，也都是從因緣而生的；如果說不是從因緣而生的，那是不可能的。尊者浮彌！那些沙門、婆羅門所說的苦樂是自己造成的，也是緣于接觸而產生的；如果說不是緣于接觸而產生的，那是不可能的。苦樂是他人造成的、自己和他人共同造成的、既不是自己也不是他人造成的、無緣無故造成的說法，也都是緣于接觸而產生的；如果說不是緣于接觸而產生的，那是不可能的。』 當時，尊者阿難在離舍利弗不遠的地方，坐在一棵樹下，聽到了尊者舍利弗和尊者浮彌的談話。聽完后，他從座位上站起來，走到佛陀那裡，向佛陀頂禮，然後退到一邊站著。他把尊者浮彌和尊者舍利弗的談話內容，一一詳細地告訴了世尊。 佛陀告訴阿難：『好啊！好啊！阿難！尊者舍利弗對於來問的人，能夠隨時回答。好啊！舍利弗！因為他有應時的智慧，所以對於來問的人，能夠隨時回答。如果我的弟子中，有能隨時回答問題的人，就應該像舍利弗所說的那樣回答。』
English version: Fortunately, that matter is settled. I have fully explained to Venerable Sariputta the questions asked by those ascetics of other paths: 'In answering this way, have I not slandered the World-Honored One? Is this speaking in accordance with the Dharma, in accordance with the practice of the Dharma, and will I not be challenged and rebuked by other proponents of causality?' Venerable Sariputta said: 'Venerable Phumika! What you have said is indeed as the Buddha has said, it does not slander the Tathagata, it is speaking truthfully, in accordance with the Dharma, and in accordance with the practice of the Dharma, and you will not be challenged and rebuked by other proponents of causality. Why is that? The World-Honored One has said that suffering and happiness arise from conditions. Venerable Phumika! Those ascetics and Brahmins who say that suffering and happiness are self-caused, they also arise from conditions; if they say they do not arise from conditions, that is not possible. The views that suffering and happiness are caused by others, by both self and others, or by neither self nor others without cause, they also arise from conditions; if they say they do not arise from conditions, that is not possible. Venerable Phumika! Those ascetics and Brahmins who say that suffering and happiness are self-caused, they also arise from contact; if they say they do not arise from contact, that is not possible. The views that suffering and happiness are caused by others, by both self and others, or by neither self nor others without cause, they also arise from contact; if they say they do not arise from contact, that is not possible.' At that time, Venerable Ananda was sitting under a tree not far from Sariputta, and he heard the conversation between Venerable Sariputta and Venerable Phumika. Having heard it, he rose from his seat, went to the Buddha, bowed at the Buddha's feet, and stood to one side. He reported to the World-Honored One in detail the conversation between Venerable Phumika and Venerable Sariputta. The Buddha said to Ananda: 'Well done! Well done! Ananda! Venerable Sariputta is able to answer questions as they arise. Well done! Sariputta! Because he has timely wisdom, he is able to answer questions as they arise. If any of my disciples are able to answer questions as they arise, they should answer as Sariputta has said.'
。
「阿難！我昔時住王舍城山中仙人住處，有諸外道出家以如是義、如是句、如是味來問於我，我為斯等以如是義、如是句、如是味而為記說，如尊者舍利弗所說。
「阿難！若諸沙門、婆羅門苦樂自作，我即往彼問言：『汝實作是說苦樂自作耶？』彼答我言：『如是。』我即問言：『汝能堅執持此義，言是真實，余則愚者，我所不許。所以者何？我說苦樂所起異於此。』彼若問我：『云何瞿曇所說，苦樂所起異者？』我當答言：『從其緣起而生苦樂。如是說苦他作、自他作、非自非他無因作者，我亦往彼所說如上。』」
阿難白佛：「如世尊所說義，我已解知，有生故有老死，非緣余；有生故有老死，乃至無明故有行，非緣余；有無明故有行，無明滅則行滅，乃至生滅則老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅。」
佛說此經已，尊者阿難聞佛所說，歡喜隨喜，作禮而去。
（三四四）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。爾時，尊者舍利弗、尊者摩訶拘絺羅住耆阇崛山
現代漢語譯本 『阿難！我過去住在王舍城山中的仙人住所時，有一些外道出家人用這樣的意義、這樣的語句、這樣的觀點來問我，我為他們用這樣的意義、這樣的語句、這樣的觀點來解答，就像尊者舍利弗所說的那樣。 『阿難！如果有些沙門、婆羅門認為苦樂是自己造成的，我就會去問他們：『你們真的認為苦樂是自己造成的嗎？』他們會回答我說：『是的。』我就會問他們：『你們能堅持這個觀點，認為這是真實的，而其他觀點都是愚蠢的，我不認可嗎？』為什麼呢？因為我說苦樂的產生與此不同。』如果他們問我：『那麼瞿曇所說的苦樂的產生不同是什麼呢？』我就會回答說：『苦樂是從因緣生起的。』如果有人說苦樂是他人造成的、自己和他人共同造成的、既非自己也非他人造成的、無因而生的，我也會像上面那樣去問他們。』 阿難對佛說：『世尊所說的意義，我已經理解了，因為有生所以有老死，不是因為其他原因；因為有生所以有老死，乃至因為無明所以有行，不是因為其他原因；因為有無明所以有行，無明滅則行滅，乃至生滅則老、病、死、憂、悲、惱、苦滅，這樣純粹的大苦聚就滅了。』 佛說完這部經后，尊者阿難聽了佛所說，歡喜隨喜，行禮后離開了。 （三四四） 我是這樣聽說的： 一時，佛住在王舍城的迦蘭陀竹園。當時，尊者舍利弗和尊者摩訶拘絺羅住在耆阇崛山。
English version 'Ananda! In the past, when I lived in the hermitage on the mountain in Rajagriha, some ascetics of other sects came to me with such meanings, such phrases, and such views. I answered them with such meanings, such phrases, and such views, just as Venerable Sariputra has said. 'Ananda! If some ascetics or Brahmins believe that suffering and happiness are self-created, I would go to them and ask: 'Do you really say that suffering and happiness are self-created?' They would answer me: 'Yes.' I would then ask them: 'Can you firmly hold this view, believing it to be true, and that other views are foolish, which I do not accept?' Why? Because I say that the arising of suffering and happiness is different from this.' If they ask me: 'Then what is the difference in the arising of suffering and happiness that Gautama speaks of?' I would answer: 'Suffering and happiness arise from conditions.' If someone says that suffering and happiness are created by others, created by both self and others, created by neither self nor others, or arise without cause, I would also go to them and ask as above.' Ananda said to the Buddha: 'I have understood the meaning of what the World-Honored One has said. Because there is birth, there is old age and death, not because of other reasons; because there is birth, there is old age and death, and even because of ignorance there is action, not because of other reasons; because there is ignorance there is action, when ignorance ceases, action ceases, and even when birth ceases, old age, sickness, death, sorrow, grief, distress, and suffering cease, thus this pure mass of great suffering ceases.' After the Buddha finished speaking this sutra, Venerable Ananda, having heard what the Buddha said, rejoiced and was pleased, paid his respects, and departed. (344) Thus have I heard: At one time, the Buddha was staying in the Kalanda Bamboo Grove in Rajagriha. At that time, Venerable Sariputra and Venerable Maha Kaushtila were staying on Mount Gijjhakuta.
。
時，尊者摩訶拘絺羅晡時從禪定起，詣舍利弗所，共相慶慰，共相慶慰已，退坐一面，語尊者舍利弗：「欲有所問，寧有閑暇見答與不？」
尊者舍利弗語尊者摩訶拘絺羅：「仁者但問，知者當答。」
尊者摩訶拘絺羅語尊者舍利弗言：「多聞聖弟子於此法、律，成就何法，名為見具足，直見成就，成就於佛不壞凈，來入正法，得此正法，悟此正法？」
尊者舍利弗語尊者摩訶拘絺羅：「多聞聖弟子于不善法如實知、不善根如實知、善法如實知、善根如實知。
「云何不善法如實知？不善身業、口業、意業，是名不善法，如是不善法如實知。云何不善根如實知？三不善根——貪不善根、恚不善根、癡不善根——是名不善根，如是不善根如實知。
「云何善法如實知？善身業、口業、意業，是名善法，如是善法如實知。云何善根如實知？謂三善根——無貪、無恚、無癡——是名三善根，如是善根如實知。
「尊者摩訶拘絺羅！如是多聞聖弟子不善法如實知、不善根如實知、善法如實知、善根如實知，故於此法、律正見具足，直見成就，于佛不壞凈成就，來入正法，得此正法，悟此正法
現代漢語譯本：
當時，尊者摩訶拘絺羅在下午從禪定中起身，前往舍利弗尊者處，互相問候，問候完畢后，退坐在一旁，對舍利弗尊者說：『我有些問題想請教，您是否有空解答呢？』 舍利弗尊者對摩訶拘絺羅尊者說：『仁者請問，知道的我會回答。』 摩訶拘絺羅尊者對舍利弗尊者說：『一位多聞的聖弟子，在這佛法和戒律中，成就了什麼，才能被稱為見解圓滿，成就了正確的見解，成就了對佛陀不壞的清凈信心，從而進入正法，獲得正法，領悟正法呢？』 舍利弗尊者對摩訶拘絺羅尊者說：『一位多聞的聖弟子，如實地知曉不善法，如實地知曉不善的根源，如實地知曉善法，如實地知曉善的根源。』 『如何如實地知曉不善法呢？不善的身業、口業、意業，這被稱為不善法，這樣如實地知曉不善法。如何如實地知曉不善的根源呢？三種不善的根源——貪的不善根、嗔的不善根、癡的不善根——這被稱為不善的根源，這樣如實地知曉不善的根源。 『如何如實地知曉善法呢？善的身業、口業、意業，這被稱為善法，這樣如實地知曉善法。如何如實地知曉善的根源呢？所謂的三種善的根源——無貪、無嗔、無癡——這被稱為三種善的根源，這樣如實地知曉善的根源。 『尊者摩訶拘絺羅！像這樣，一位多聞的聖弟子如實地知曉不善法，如實地知曉不善的根源，如實地知曉善法，如實地知曉善的根源，因此，在這佛法和戒律中，他的正見就圓滿了，成就了正確的見解，成就了對佛陀不壞的清凈信心，從而進入正法，獲得正法，領悟正法。』
English version:
At that time, the venerable Mahākoṣṭhila, having risen from meditation in the afternoon, went to the venerable Śāriputra. After exchanging greetings, he sat down to one side and said to the venerable Śāriputra, 『I have some questions to ask. Do you have the time to answer them?』 The venerable Śāriputra said to the venerable Mahākoṣṭhila, 『Ask, venerable one, and I will answer what I know.』 The venerable Mahākoṣṭhila said to the venerable Śāriputra, 『A well-learned noble disciple, having achieved what in this Dharma and Discipline, is said to have perfect vision, to have achieved right view, to have achieved unwavering faith in the Buddha, and thus to have entered the true Dharma, attained this true Dharma, and understood this true Dharma?』 The venerable Śāriputra said to the venerable Mahākoṣṭhila, 『A well-learned noble disciple truly knows unwholesome actions, truly knows the roots of unwholesome actions, truly knows wholesome actions, and truly knows the roots of wholesome actions.』 『How does one truly know unwholesome actions? Unwholesome bodily actions, verbal actions, and mental actions are called unwholesome actions. Thus, one truly knows unwholesome actions. How does one truly know the roots of unwholesome actions? The three roots of unwholesome actions—the unwholesome root of greed, the unwholesome root of hatred, and the unwholesome root of delusion—are called the roots of unwholesome actions. Thus, one truly knows the roots of unwholesome actions.』 『How does one truly know wholesome actions? Wholesome bodily actions, verbal actions, and mental actions are called wholesome actions. Thus, one truly knows wholesome actions. How does one truly know the roots of wholesome actions? The three roots of wholesome actions—non-greed, non-hatred, and non-delusion—are called the three roots of wholesome actions. Thus, one truly knows the roots of wholesome actions.』 『Venerable Mahākoṣṭhila! In this way, a well-learned noble disciple truly knows unwholesome actions, truly knows the roots of unwholesome actions, truly knows wholesome actions, and truly knows the roots of wholesome actions. Therefore, in this Dharma and Discipline, his right view is perfected, he has achieved right view, he has achieved unwavering faith in the Buddha, and thus he has entered the true Dharma, attained this true Dharma, and understood this true Dharma.』
。」
尊者摩訶拘絺羅語尊者舍利弗：「正有此等，更有餘耶？」
尊者舍利弗言：「有。若多聞聖弟子于食如實知，食集、食滅、食滅道跡如實知。
「云何于食如實知？謂四食。何等為四？一者粗摶食，二者細觸食，三者意思食，四者識食，是名為食，如是食如實知。云何食集如實知？謂當來有愛，喜、貪俱，彼彼樂著，是名食集，如是食集如實知。云何食滅如實知？若當來有愛，喜、貪俱，彼彼樂著無餘斷、舍、吐、盡、離欲、滅、息、沒，是名食滅，如是食滅如實知。云何食滅道跡如實知？謂八聖道——正見、正志、正語、正業、正命、正方便、正念、正定，是名食滅道跡，如是食滅道跡如實知。
「若多聞聖弟子於此食如實知、食集如實知、食滅如實知、食滅道跡如實知，是故多聞聖弟子于正法、律正見具足，直見成就，于佛不壞凈成就，來入正法，得此正法，悟此正法。」
尊者摩訶拘絺羅復問尊者舍利弗：「正有此等，更有餘耶？」
尊者舍利弗言：「尊者摩訶拘絺羅！復更有餘，多聞聖弟子于病如實知、病集如實知、病滅如實知、病滅道跡如實知。
「云何有病如實知？謂三病——欲病、有病、無明病——是名病，如是病如實知
現代漢語譯本 尊者摩訶拘絺羅問尊者舍利弗：『只有這些嗎，還有其他的嗎？』 尊者舍利弗說：『有。如果多聞的聖弟子如實地知道食物，如實地知道食物的生起、食物的滅盡、食物滅盡的道路。』 『如何如實地知道食物？』是指四種食物。哪四種呢？第一是粗摶食，第二是細觸食，第三是意思食，第四是識食，這稱為食物，這樣如實地知道食物。如何如實地知道食物的生起？是指未來的愛慾，伴隨著喜悅和貪婪，對各種事物執著，這稱為食物的生起，這樣如實地知道食物的生起。如何如實地知道食物的滅盡？是指未來的愛慾，伴隨著喜悅和貪婪，對各種事物執著的完全斷除、捨棄、吐出、滅盡、離欲、寂滅、止息、消失，這稱為食物的滅盡，這樣如實地知道食物的滅盡。如何如實地知道食物滅盡的道路？是指八聖道——正見、正志、正語、正業、正命、正方便、正念、正定，這稱為食物滅盡的道路，這樣如實地知道食物滅盡的道路。 『如果多聞的聖弟子如實地知道這食物，如實地知道食物的生起，如實地知道食物的滅盡，如實地知道食物滅盡的道路，因此多聞的聖弟子在正法和戒律中具足正見，成就直見，成就對佛陀不壞的清凈信心，進入正法，得到這正法，領悟這正法。』 尊者摩訶拘絺羅又問尊者舍利弗：『只有這些嗎，還有其他的嗎？』 尊者舍利弗說：『尊者摩訶拘絺羅！還有其他的，多聞的聖弟子如實地知道疾病，如實地知道疾病的生起，如實地知道疾病的滅盡，如實地知道疾病滅盡的道路。』 『如何如實地知道疾病？』是指三種疾病——欲病、有病、無明病——這稱為疾病，這樣如實地知道疾病。
English version Venerable Mahākoṭṭhila said to Venerable Sāriputta, 『Are there just these, or are there more?』 Venerable Sāriputta said, 『There are. If a well-taught noble disciple truly understands food, truly understands the arising of food, the cessation of food, and the path leading to the cessation of food.』 『How does one truly understand food?』 It refers to four kinds of food. What are the four? First, coarse food; second, fine contact food; third, volitional food; fourth, consciousness food. This is called food, and thus one truly understands food. How does one truly understand the arising of food? It refers to future craving, accompanied by delight and greed, with attachment to various things. This is called the arising of food, and thus one truly understands the arising of food. How does one truly understand the cessation of food? It refers to the complete ending, relinquishing, discarding, cessation, detachment, extinction, calming, and disappearance of future craving, accompanied by delight and greed, with attachment to various things. This is called the cessation of food, and thus one truly understands the cessation of food. How does one truly understand the path leading to the cessation of food? It refers to the Noble Eightfold Path—right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the path leading to the cessation of food, and thus one truly understands the path leading to the cessation of food.』 『If a well-taught noble disciple truly understands this food, truly understands the arising of food, truly understands the cessation of food, and truly understands the path leading to the cessation of food, then that well-taught noble disciple is complete in right view in the Dharma and the Discipline, has attained direct vision, has attained unshakeable faith in the Buddha, has entered the Dharma, has obtained this Dharma, and has realized this Dharma.』 Venerable Mahākoṭṭhila again asked Venerable Sāriputta, 『Are there just these, or are there more?』 Venerable Sāriputta said, 『Venerable Mahākoṭṭhila! There are more. A well-taught noble disciple truly understands disease, truly understands the arising of disease, truly understands the cessation of disease, and truly understands the path leading to the cessation of disease.』 『How does one truly understand disease?』 It refers to three diseases—the disease of desire, the disease of existence, and the disease of ignorance—this is called disease, and thus one truly understands disease.
。云何病集如實知？無明集是病集，是名病集如實知。云何病滅如實知？無明滅是病滅，如是病滅如實知。云何病滅道跡如實知？謂八正道，如前說，如是病滅道跡如實知。
「若多聞聖弟子于病如實知、病集如實知、病滅如實知、病滅道跡如實知，故多聞聖弟子於此法、律正見具足，乃至悟此正法。」
尊者摩訶拘絺羅問尊者舍利弗：「正有此等，更有餘耶？」
尊者舍利弗語尊者摩訶拘絺羅：「亦更有餘，多聞聖弟子于苦如實知、苦集如實知、苦滅如實知、苦滅道跡如實知。
「云何苦如實知？謂生苦、老苦、病苦、死苦、恩愛別苦、怨憎會苦、所欲不得苦，如是略說五受陰苦，是名為苦，如是苦如實知。云何苦集如實知？當來有愛，喜、貪俱，彼彼集著，是名苦集，如是苦集如實知。云何苦滅如實知？若當來有愛，喜、貪俱，彼彼染著無餘斷，乃至息、沒，是名苦滅，如是苦滅如實知。云何苦滅道跡如實知？謂八聖道，如上說，是名苦滅道跡，如是苦滅道跡如實知。
「多聞聖弟子如是苦如實知，苦集、苦滅、苦滅道跡如實知。如是聖弟子於我法、律具足正見，直見成就，于佛不壞凈成就，來入正道，得此正法，悟此正法
現代漢語譯本：如何如實知曉疾病的集起？無明的集起是疾病的集起，這被稱為如實知曉疾病的集起。如何如實知曉疾病的滅盡？無明的滅盡是疾病的滅盡，這樣如實知曉疾病的滅盡。如何如實知曉導致疾病滅盡的道路？即是八正道，如前所述，這樣如實知曉導致疾病滅盡的道路。 『如果多聞的聖弟子如實知曉疾病、如實知曉疾病的集起、如實知曉疾病的滅盡、如實知曉導致疾病滅盡的道路，那麼這位多聞的聖弟子對於此法、律就具備了正確的見解，乃至領悟此正法。』 尊者摩訶拘絺羅問尊者舍利弗：『只有這些嗎，還有其他的嗎？』 尊者舍利弗對尊者摩訶拘絺羅說：『還有其他的，多聞的聖弟子如實知曉苦、如實知曉苦的集起、如實知曉苦的滅盡、如實知曉導致苦滅盡的道路。』 『如何如實知曉苦？所謂生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、所求不得苦，簡略來說，五受陰的苦，這被稱為苦，這樣如實知曉苦。如何如實知曉苦的集起？當來有的愛，伴隨著喜悅和貪慾，在各個地方執著，這被稱為苦的集起，這樣如實知曉苦的集起。如何如實知曉苦的滅盡？如果當來有的愛，伴隨著喜悅和貪慾，在各個地方的染著完全斷除，乃至止息、消滅，這被稱為苦的滅盡，這樣如實知曉苦的滅盡。如何如實知曉導致苦滅盡的道路？即是八聖道，如上所述，這被稱為導致苦滅盡的道路，這樣如實知曉導致苦滅盡的道路。』 『多聞的聖弟子這樣如實知曉苦，如實知曉苦的集起、苦的滅盡、導致苦滅盡的道路。這樣的聖弟子對於我的法、律具備了正確的見解，直接的見解成就，對於佛陀的不壞凈成就，進入正道，得到此正法，領悟此正法。』
English version: How does one truly understand the arising of disease? The arising of ignorance is the arising of disease; this is called truly understanding the arising of disease. How does one truly understand the cessation of disease? The cessation of ignorance is the cessation of disease; thus, one truly understands the cessation of disease. How does one truly understand the path leading to the cessation of disease? It is the Noble Eightfold Path, as previously described; thus, one truly understands the path leading to the cessation of disease. 'If a well-learned noble disciple truly understands disease, truly understands the arising of disease, truly understands the cessation of disease, and truly understands the path leading to the cessation of disease, then this well-learned noble disciple possesses right view in this Dharma and Discipline, and even realizes this true Dharma.' Venerable Mahākoṣṭhila asked Venerable Śāriputra, 'Are there only these, or are there others?' Venerable Śāriputra said to Venerable Mahākoṣṭhila, 'There are others as well. A well-learned noble disciple truly understands suffering, truly understands the arising of suffering, truly understands the cessation of suffering, and truly understands the path leading to the cessation of suffering.' 'How does one truly understand suffering? It is the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering what is disliked, and the suffering of not obtaining what is desired. Briefly, the suffering of the five aggregates of clinging is called suffering; thus, one truly understands suffering. How does one truly understand the arising of suffering? It is the future craving, accompanied by delight and greed, clinging to various things; this is called the arising of suffering; thus, one truly understands the arising of suffering. How does one truly understand the cessation of suffering? If that future craving, accompanied by delight and greed, clinging to various things, is completely abandoned, even to its cessation and extinction, this is called the cessation of suffering; thus, one truly understands the cessation of suffering. How does one truly understand the path leading to the cessation of suffering? It is the Noble Eightfold Path, as described above; this is called the path leading to the cessation of suffering; thus, one truly understands the path leading to the cessation of suffering.' 'A well-learned noble disciple thus truly understands suffering, truly understands the arising of suffering, the cessation of suffering, and the path leading to the cessation of suffering. Such a noble disciple possesses right view in my Dharma and Discipline, has attained direct vision, has attained unwavering faith in the Buddha, has entered the right path, has obtained this true Dharma, and has realized this true Dharma.'
。」
復問尊者舍利弗：「正有此法，復有餘耶？」
尊者舍利弗答言：「更有餘，謂多聞聖弟子老死如實知、老死集如實知、老死滅如實知、老死滅道跡如實知，如前分別經說。云何老死集如實知？生集是老死集，生滅是老死滅，老死滅道跡，謂八正道，如前說，多聞聖弟子於此老死如實知，乃至老死滅道跡如實知。如是聖弟子於我法、律正見具足，直見成就，于佛不壞凈成就，來入正法，得此正法，悟此正法。如是生、有、取、愛、受、觸、六入處、名色、識、行，聖弟子於行如實知，行集、行滅、行滅道跡如實知。
「云何行如實知？行有三種——身行、口行、意行，如是行如實知。云何行集如實知？無明集是行集，如是行集如實知。云何行滅如實知？無明滅是行滅，如是行滅如實知。云何行滅道跡如實知？謂八聖道，如前說。摩訶拘絺羅！是名聖弟子行如實知，行集、行滅、行滅道跡如實知，於我法、律正見具足，直見成就，于佛不壞凈成就，來入正法，得此正法，悟此正法。」
摩訶拘絺羅復問尊者舍利弗：「唯有此法，更有餘耶？」
舍利弗答言：「摩訶拘絺羅！汝何為逐，汝終不能究竟諸論，得其邊際
現代漢語譯本 又問尊者舍利弗：『只有這些法嗎，還有其他的嗎？』 尊者舍利弗回答說：『還有其他的，就是指多聞的聖弟子如實地知曉老死，如實地知曉老死的生起，如實地知曉老死的滅盡，如實地知曉導致老死滅盡的道路，就像之前分別經里所說的那樣。』 『如何如實地知曉老死的生起？生的生起就是老死的生起，生的滅盡就是老死的滅盡，導致老死滅盡的道路，就是八正道，就像之前所說的那樣。多聞的聖弟子對於老死如實地知曉，乃至對於導致老死滅盡的道路如實地知曉。』 『這樣的聖弟子對於我的法和律，正見具足，直見成就，對於佛陀有不壞的清凈信心，進入正法，得到這正法，領悟這正法。』 『就像這樣，生、有、取、愛、受、觸、六入處、名色、識、行，聖弟子對於行如實地知曉，對於行的生起、行的滅盡、導致行滅盡的道路如實地知曉。』 『如何如實地知曉行？行有三種——身行、口行、意行，這樣如實地知曉行。如何如實地知曉行的生起？無明的生起就是行的生起，這樣如實地知曉行的生起。如何如實地知曉行的滅盡？無明的滅盡就是行的滅盡，這樣如實地知曉行的滅盡。如何如實地知曉導致行滅盡的道路？就是八聖道，就像之前所說的那樣。』 『摩訶拘絺羅！這就是聖弟子如實地知曉行，如實地知曉行的生起、行的滅盡、導致行滅盡的道路，對於我的法和律，正見具足，直見成就，對於佛陀有不壞的清凈信心，進入正法，得到這正法，領悟這正法。』 摩訶拘絺羅又問尊者舍利弗：『只有這些法嗎，還有其他的嗎？』 舍利弗回答說：『摩訶拘絺羅！你為何如此追問，你終究不能窮盡所有的論點，得到它們的邊際。』
English version Then, he asked Venerable Sariputra again: 'Is this the only teaching, or is there more?' Venerable Sariputra replied: 'There is more. It refers to the well-learned noble disciple who truly understands old age and death, truly understands the arising of old age and death, truly understands the cessation of old age and death, and truly understands the path leading to the cessation of old age and death, as explained in the previous discourse on analysis.' 'How does one truly understand the arising of old age and death? The arising of birth is the arising of old age and death; the cessation of birth is the cessation of old age and death. The path leading to the cessation of old age and death is the Noble Eightfold Path, as previously stated. The well-learned noble disciple truly understands old age and death, and so on, up to truly understanding the path leading to the cessation of old age and death.' 'Such a noble disciple is complete in right view regarding my Dharma and Discipline, has attained direct vision, has unwavering faith in the Buddha, enters the true Dharma, obtains this true Dharma, and comprehends this true Dharma.' 'Likewise, regarding birth, existence, grasping, craving, feeling, contact, the six sense bases, name and form, consciousness, and volitional formations, the noble disciple truly understands volitional formations, truly understands the arising of volitional formations, the cessation of volitional formations, and the path leading to the cessation of volitional formations.' 'How does one truly understand volitional formations? There are three kinds of volitional formations: bodily volitional formations, verbal volitional formations, and mental volitional formations. Thus, one truly understands volitional formations. How does one truly understand the arising of volitional formations? The arising of ignorance is the arising of volitional formations. Thus, one truly understands the arising of volitional formations. How does one truly understand the cessation of volitional formations? The cessation of ignorance is the cessation of volitional formations. Thus, one truly understands the cessation of volitional formations. How does one truly understand the path leading to the cessation of volitional formations? It is the Noble Eightfold Path, as previously stated.' 'Mahakotthita! This is how a noble disciple truly understands volitional formations, truly understands the arising of volitional formations, the cessation of volitional formations, and the path leading to the cessation of volitional formations. Regarding my Dharma and Discipline, they are complete in right view, have attained direct vision, have unwavering faith in the Buddha, enter the true Dharma, obtain this true Dharma, and comprehend this true Dharma.' Mahakotthita then asked Venerable Sariputra again: 'Is this the only teaching, or is there more?' Sariputra replied: 'Mahakotthita! Why do you keep pursuing this? You will never be able to exhaust all the arguments and reach their limits.'
。若聖弟子斷除無明而生明，何須更求？」
時，二正士共論義已，各還本處。
（三四五）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告尊者舍利弗：「如我所說，波羅延那阿逸多所問：
「『若得諸法數， 若複種種學， 具威儀及行， 為我分別說。』
「舍利弗！何等為學？何等為法數？」
時，尊者舍利弗默然不答，第二、第三亦復默然。
佛言：「真實。舍利弗！」
舍利弗白佛言：「真實。世尊！世尊！比丘真實者，厭、離欲、滅盡向。食集生，彼比丘以食故，生厭、離欲、滅盡向。彼食滅，是真實滅，覺知已，彼比丘厭、離欲、滅盡向，是名為學。」
「複次，真實，舍利弗！」
舍利弗白佛言：「真實。世尊！世尊！若比丘真實者，厭、離欲、滅盡，不起諸漏，心善解脫。彼從食集生，若真實即是滅盡，覺知此已，比丘于滅生厭、離欲、滅盡，不起諸漏，心善解脫，是數法。」
佛告舍利弗：「如是，如是，如汝所說。比丘于真實生厭、離欲、滅盡，是名法數。」如是說已，世尊即起，入室坐禪
現代漢語譯本：如果聖弟子斷除了無明而生起了智慧，又何必再去尋求什麼呢？ 當時，兩位修行者討論完佛法后，各自回到自己的住所。 （三四五） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。 那時，世尊告訴尊者舍利弗：『正如我所說，波羅延那阿逸多所問： 『如果通曉諸法之數，如果又學習種種法門，具備威儀和修行，請為我分別解說。』 『舍利弗！什麼是學習？什麼是法數？』 當時，尊者舍利弗沉默不語，第二次、第三次也是沉默不語。 佛陀說：『確實如此，舍利弗！』 舍利弗對佛陀說：『確實如此，世尊！世尊！比丘所說的真實，是指厭離、離欲、趨向滅盡。食物的集起導致（煩惱）產生，這位比丘因為食物的緣故，生起厭離、離欲、趨向滅盡。當食物滅盡時，這就是真實的滅盡，覺知到這一點后，這位比丘生起厭離、離欲、趨向滅盡，這稱為學習。』 『再者，真實，舍利弗！』 舍利弗對佛陀說：『確實如此，世尊！世尊！如果比丘所說的真實，是指厭離、離欲、滅盡，不再生起諸漏，心得到善解脫。他從食物的集起而生，如果真實就是滅盡，覺知到這一點后，比丘對於滅盡生起厭離、離欲、滅盡，不再生起諸漏，心得到善解脫，這就是法數。』 佛陀告訴舍利弗：『是的，是的，正如你所說。比丘對於真實生起厭離、離欲、滅盡，這稱為法數。』說完這些，世尊就起身，回到自己的房間坐禪。
English version: If a noble disciple has eradicated ignorance and generated wisdom, what need is there to seek further? Then, the two practitioners, having discussed the Dharma, each returned to their own dwelling. (345) Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove in Rajagaha. Then, the Blessed One said to the venerable Sariputta: 'As I have said, what was asked by Parayana Ajita: 'If one understands the number of all things, and also learns various practices, possessing proper conduct and behavior, please explain this to me separately.' 'Sariputta! What is learning? What is the number of things?' Then, the venerable Sariputta remained silent, and the second and third times he also remained silent. The Buddha said: 'It is true, Sariputta!' Sariputta said to the Buddha: 'It is true, Blessed One! Blessed One! What a bhikkhu means by 'true' is to be disgusted, dispassionate, and inclined towards cessation. The arising of food causes (afflictions) to arise, and because of food, this bhikkhu generates disgust, dispassion, and inclination towards cessation. When food ceases, that is true cessation, and having realized this, this bhikkhu generates disgust, dispassion, and inclination towards cessation, this is called learning.' 'Furthermore, true, Sariputta!' Sariputta said to the Buddha: 'It is true, Blessed One! Blessed One! If what a bhikkhu means by 'true' is to be disgusted, dispassionate, and ceased, no longer generating outflows, and the mind is well liberated. He arises from the arising of food, and if the true is cessation, having realized this, the bhikkhu generates disgust, dispassion, and cessation towards cessation, no longer generating outflows, and the mind is well liberated, this is the number of things.' The Buddha said to Sariputta: 'Yes, yes, as you have said. A bhikkhu generates disgust, dispassion, and cessation towards the true, this is called the number of things.' Having said this, the Blessed One got up and went into his room to meditate.
。
爾時，尊者舍利弗知世尊去已，不久，語諸比丘：「諸尊！我不能辯世尊初問，是故我默唸住。世尊須臾復為作發喜問，我即開解如此之義，正使世尊一日一夜，乃至七夜，異句異味問斯義者，我亦悉能，乃至七夜，以異句異味而解說之。」
時，有異比丘往詣佛所，稽首禮足，退住一面，白佛言：「世尊！尊者舍利弗作奇特未曾有說，于大眾中，一向師子吼言：『我於世尊初問，都不能辯，乃至三問默然無答。世尊尋復作發喜問，我即開解，正使世尊一日一夜，乃至七夜，異句異味問斯義者，我亦悉能，乃至七夜，異句異味而解說之。』」
佛告比丘：「彼舍利弗比丘實能於我一日一夜，乃至異句異味，七夜所問義中悉能，乃至七夜，異句異味而解說之。所以者何？舍利弗比丘善入法界故。」
佛說此經已，彼比丘聞佛所說，歡喜奉行。
（三四六）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「有三法，世間所不愛、不念、不可意。何等為三？謂老、病、死。世間若無此三法不可愛、不可念、不可意者，如來、應、等正覺不出於世間，世間亦不知有如來、應、等正覺知見，說正法、律
現代漢語譯本： 那時，尊者舍利弗知道世尊離開后不久，就對眾比丘說：『諸位尊者！我不能回答世尊最初的提問，所以我就默然不語。世尊過了一會兒又提出一個引發喜悅的提問，我立刻就理解了其中的含義。即使世尊用不同的語句和不同的角度，連續問我這個含義一天一夜，甚至七天七夜，我也完全能夠用不同的語句和不同的角度，連續解釋七天七夜。』 當時，有一位比丘去到佛陀那裡，頂禮佛足后，退到一旁，對佛陀說：『世尊！尊者舍利弗說了奇特而前所未有的話，在大眾中，像獅子吼一樣地說：『我對於世尊最初的提問，完全不能回答，甚至三次提問都默然無語。世尊隨即又提出一個引發喜悅的提問，我立刻就理解了，即使世尊用不同的語句和不同的角度，連續問我這個含義一天一夜，甚至七天七夜，我也完全能夠用不同的語句和不同的角度，連續解釋七天七夜。』 佛陀告訴比丘：『那位舍利弗比丘確實能夠理解我用不同的語句和不同的角度，連續問他一天一夜，甚至七天七夜所問的含義，並且能夠用不同的語句和不同的角度，連續解釋七天七夜。這是因為舍利弗比丘已經很好地深入了法界的緣故。』 佛陀說完這部經后，那位比丘聽了佛陀所說，歡喜地接受並奉行。 （三四六） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。 那時，世尊告訴眾比丘：『有三種法，是世間所不喜愛、不思念、不稱心的。哪三種呢？就是衰老、疾病、死亡。如果世間沒有這三種不喜愛、不思念、不稱心的法，如來、應供、等正覺就不會出現於世間，世間也不會知道有如來、應供、等正覺的知見，以及宣說正法和戒律。』
English version: At that time, the Venerable Sariputra, knowing that the World Honored One had left not long ago, said to the monks, 'Venerable ones! I could not answer the World Honored One's initial question, so I remained silent. The World Honored One then asked a question that evoked joy, and I immediately understood its meaning. Even if the World Honored One were to ask me about this meaning with different phrases and different perspectives for one day and one night, or even for seven days and seven nights, I would be able to explain it with different phrases and different perspectives for seven days and seven nights.' Then, a certain monk went to the Buddha, bowed at his feet, and stood to one side, saying to the Buddha, 'World Honored One! The Venerable Sariputra has made a remarkable and unprecedented statement, roaring like a lion in the assembly, saying: 'I could not answer the World Honored One's initial question at all, and remained silent even after three questions. The World Honored One then asked a question that evoked joy, and I immediately understood it. Even if the World Honored One were to ask me about this meaning with different phrases and different perspectives for one day and one night, or even for seven days and seven nights, I would be able to explain it with different phrases and different perspectives for seven days and seven nights.' The Buddha said to the monk, 'That monk Sariputra is indeed capable of understanding the meaning of what I ask with different phrases and different perspectives for one day and one night, or even for seven days and seven nights, and is able to explain it with different phrases and different perspectives for seven days and seven nights. This is because the monk Sariputra has well entered the realm of Dharma.' After the Buddha finished speaking this sutra, that monk, having heard what the Buddha said, joyfully accepted and practiced it. (346) Thus have I heard: At one time, the Buddha was staying in the Kalanda Bamboo Grove in Rajagriha. At that time, the World Honored One said to the monks, 'There are three things that are unloved, uncherished, and undesirable in the world. What are the three? They are old age, sickness, and death. If these three unloved, uncherished, and undesirable things did not exist in the world, the Tathagata, the Arhat, the Perfectly Enlightened One would not appear in the world, and the world would not know of the Tathagata, the Arhat, the Perfectly Enlightened One's knowledge and vision, and the teaching of the true Dharma and the Vinaya.'
。以世間有老、病、死三法不可愛、不可念、不可意故，是故如來、應、等正覺出於世間，世間知有如來、應、等正覺所知、所見，說正法、律。
「以三法不斷故，不堪能離老、病、死。何等為三？謂貪、恚、癡，復有三法不斷故，不堪能離貪、恚、癡。何等為三？謂身見、戒取、疑，復有三法不斷故，不堪能離身見、戒取、疑。何等為三？謂不正思惟、習近邪道，及懈怠心，復有三法不斷故，不堪能離不正思惟、習近邪道及懈怠心。何等為三？謂失念、不正知、亂心，復有三法不斷故，不堪能離失念、不正知、亂心。何等為三？謂掉、不律儀、不學戒，復有三法不斷故，不堪能離掉、不律儀、不學戒。何等為三？謂不信、難教、懈怠，復有三法不斷故，不堪能離不信、難教、懶墮。何等為三？謂不欲見聖、不欲聞法、常求人短，復有三法不斷故，不堪能離不欲見聖、不欲聞法、常求人短。何等為三？謂不恭敬、戾語、習惡知識，復有三法不斷故，不堪能離不恭敬、戾語、習惡知識。何等為三？謂無慚、無愧、放逸，此三法不斷故，不堪能離不恭敬、戾語、習惡知識
現代漢語譯本：因為世間存在衰老、疾病、死亡這三種不可愛、不可念、不可意的事物，所以如來、應供、正等覺才會出現於世間，讓世間知道有如來、應供、正等覺所知、所見，並宣說正法和戒律。 因為有三種法沒有斷除，所以不能夠脫離衰老、疾病、死亡。這三種法是什麼呢？就是貪慾、嗔恚、愚癡。又有三種法沒有斷除，所以不能夠脫離貪慾、嗔恚、愚癡。這三種法是什麼呢？就是身見、戒禁取見、懷疑。又有三種法沒有斷除，所以不能夠脫離身見、戒禁取見、懷疑。這三種法是什麼呢？就是不正思惟、親近邪道、以及懈怠的心。又有三種法沒有斷除，所以不能夠脫離不正思惟、親近邪道以及懈怠的心。這三種法是什麼呢？就是失念、不正知、散亂的心。又有三種法沒有斷除，所以不能夠脫離失念、不正知、散亂的心。這三種法是什麼呢？就是掉舉、不守戒律、不學習戒律。又有三種法沒有斷除，所以不能夠脫離掉舉、不守戒律、不學習戒律。這三種法是什麼呢？就是不信、難以教導、懈怠。又有三種法沒有斷除，所以不能夠脫離不信、難以教導、懶惰。這三種法是什麼呢？就是不願意見聖者、不願聽聞佛法、常常尋求別人的缺點。又有三種法沒有斷除，所以不能夠脫離不願意見聖者、不願聽聞佛法、常常尋求別人的缺點。這三種法是什麼呢？就是不恭敬、言語乖戾、親近惡知識。又有三種法沒有斷除，所以不能夠脫離不恭敬、言語乖戾、親近惡知識。這三種法是什麼呢？就是無慚、無愧、放逸。因為這三種法沒有斷除，所以不能夠脫離不恭敬、言語乖戾、親近惡知識。
English version: Because in the world there are three things—old age, sickness, and death—that are unlovely, uncherished, and undesirable, therefore the Tathagata, the Arhat, the Fully Enlightened One appears in the world, so that the world may know that there is a Tathagata, an Arhat, a Fully Enlightened One who knows and sees, and who teaches the true Dharma and the Vinaya. Because three things are not abandoned, one is incapable of being free from old age, sickness, and death. What are these three? They are greed, hatred, and delusion. Again, because three things are not abandoned, one is incapable of being free from greed, hatred, and delusion. What are these three? They are self-view, clinging to rites and rituals, and doubt. Again, because three things are not abandoned, one is incapable of being free from self-view, clinging to rites and rituals, and doubt. What are these three? They are wrong thinking, associating with wrong paths, and a lazy mind. Again, because three things are not abandoned, one is incapable of being free from wrong thinking, associating with wrong paths, and a lazy mind. What are these three? They are forgetfulness, lack of clear comprehension, and a distracted mind. Again, because three things are not abandoned, one is incapable of being free from forgetfulness, lack of clear comprehension, and a distracted mind. What are these three? They are restlessness, lack of restraint, and not learning the precepts. Again, because three things are not abandoned, one is incapable of being free from restlessness, lack of restraint, and not learning the precepts. What are these three? They are lack of faith, being difficult to teach, and laziness. Again, because three things are not abandoned, one is incapable of being free from lack of faith, being difficult to teach, and laziness. What are these three? They are not wanting to see the noble ones, not wanting to hear the Dharma, and always seeking the faults of others. Again, because three things are not abandoned, one is incapable of being free from not wanting to see the noble ones, not wanting to hear the Dharma, and always seeking the faults of others. What are these three? They are lack of respect, harsh speech, and associating with bad friends. Again, because three things are not abandoned, one is incapable of being free from lack of respect, harsh speech, and associating with bad friends. What are these three? They are shamelessness, lack of conscience, and heedlessness. Because these three things are not abandoned, one is incapable of being free from lack of respect, harsh speech, and associating with bad friends.
。
「所以者何？以無慚、無愧故放逸，放逸故不恭敬，不恭敬故習惡知識，習惡知識故不欲見聖、不欲聞法、常求人短，求人短故不信、難教、戾語、懶墮，懶墮故掉、不律儀、不學戒，不學戒故失念、不正知、亂心，亂心故不正思惟、習近邪道、懈怠心，懈怠心故身見、戒取、疑，疑故不離貪、恚、癡，不離貪、恚、癡故不堪能離老、病、死。
「斷三法故，堪能離老、病、死。云何三？謂貪、恚、癡，此三法斷已，堪能離老、病、死，復三法斷故，堪能離貪、恚、癡。云何三？謂身見、戒取、疑，此三法斷故，堪能離貪、恚、癡，復三法斷故，堪能離身見、戒取、疑。云何為三？謂不正思惟、習近邪道、起懈怠心，此三法斷故，堪能離身見、戒取、疑，復三法斷故，堪能離不正思惟、習近邪道及懈怠心。云何為三？謂失念心、不正知、亂心，此三法斷故，堪能離不正思惟、習近邪道及心懈怠，復三法斷故，堪能離失念心、不正知、亂心。何等為三？謂掉、不律儀、犯戒，此三法斷故，堪能離失念心、不正知、亂心，復有三法斷故，堪能離掉、不律儀、犯戒。云何三？謂不信、難教、懶墮，此三法斷故，堪能離掉、不律儀、犯戒，復有三法斷故，堪能離不信、難教、懶墮
現代漢語譯本：『這是什麼原因呢？因為沒有羞恥心、沒有慚愧心所以放縱，放縱所以不恭敬，不恭敬所以親近惡友，親近惡友所以不想見聖人、不想聽聞佛法、常常挑剔別人的缺點，挑剔別人的缺點所以不相信、難以教導、言語乖戾、懶惰，懶惰所以心神不定、不守規矩、不學習戒律，不學習戒律所以失去正念、沒有正確的認知、心緒混亂，心緒混亂所以不能正確思考、親近邪道、產生懈怠心，產生懈怠心所以有身見、戒禁取見、疑惑，有疑惑所以不能脫離貪慾、嗔恨、愚癡，不能脫離貪慾、嗔恨、愚癡所以不能夠脫離衰老、疾病、死亡。』 『斷除三種法，就能夠脫離衰老、疾病、死亡。哪三種呢？就是貪慾、嗔恨、愚癡，這三種法斷除后，就能夠脫離衰老、疾病、死亡。再斷除三種法，就能夠脫離貪慾、嗔恨、愚癡。哪三種呢？就是身見、戒禁取見、疑惑，這三種法斷除后，就能夠脫離貪慾、嗔恨、愚癡。再斷除三種法，就能夠脫離身見、戒禁取見、疑惑。哪三種呢？就是不能正確思考、親近邪道、產生懈怠心，這三種法斷除后，就能夠脫離身見、戒禁取見、疑惑。再斷除三種法，就能夠脫離不能正確思考、親近邪道以及懈怠心。哪三種呢？就是失去正念、沒有正確的認知、心緒混亂，這三種法斷除后，就能夠脫離不能正確思考、親近邪道以及懈怠心。再斷除三種法，就能夠脫離失去正念、沒有正確的認知、心緒混亂。哪三種呢？就是心神不定、不守規矩、犯戒，這三種法斷除后，就能夠脫離失去正念、沒有正確的認知、心緒混亂。再斷除三種法，就能夠脫離心神不定、不守規矩、犯戒。哪三種呢？就是不相信、難以教導、懶惰，這三種法斷除后，就能夠脫離心神不定、不守規矩、犯戒。再斷除三種法，就能夠脫離不相信、難以教導、懶惰。
English version: 'What is the reason for this? Because of having no shame and no remorse, one becomes unrestrained; because of unrestraint, one becomes disrespectful; because of disrespect, one associates with bad companions; because of associating with bad companions, one does not wish to see the noble ones, does not wish to hear the Dharma, and constantly seeks the faults of others; because of seeking the faults of others, one becomes unbelieving, difficult to instruct, harsh in speech, and lazy; because of laziness, one becomes agitated, undisciplined, and does not learn the precepts; because of not learning the precepts, one loses mindfulness, lacks correct awareness, and has a confused mind; because of a confused mind, one does not think correctly, associates with wrong paths, and develops a lazy mind; because of a lazy mind, one has self-view, clinging to rites and rituals, and doubt; because of doubt, one does not detach from greed, hatred, and delusion; because of not detaching from greed, hatred, and delusion, one is incapable of being free from old age, sickness, and death.' 'By abandoning three things, one is capable of being free from old age, sickness, and death. What are the three? They are greed, hatred, and delusion. Having abandoned these three things, one is capable of being free from old age, sickness, and death. By abandoning three more things, one is capable of being free from greed, hatred, and delusion. What are the three? They are self-view, clinging to rites and rituals, and doubt. Having abandoned these three things, one is capable of being free from greed, hatred, and delusion. By abandoning three more things, one is capable of being free from self-view, clinging to rites and rituals, and doubt. What are the three? They are incorrect thinking, associating with wrong paths, and developing a lazy mind. Having abandoned these three things, one is capable of being free from self-view, clinging to rites and rituals, and doubt. By abandoning three more things, one is capable of being free from incorrect thinking, associating with wrong paths, and a lazy mind. What are the three? They are loss of mindfulness, lack of correct awareness, and a confused mind. Having abandoned these three things, one is capable of being free from incorrect thinking, associating with wrong paths, and a lazy mind. By abandoning three more things, one is capable of being free from loss of mindfulness, lack of correct awareness, and a confused mind. What are the three? They are agitation, lack of discipline, and breaking the precepts. Having abandoned these three things, one is capable of being free from loss of mindfulness, lack of correct awareness, and a confused mind. By abandoning three more things, one is capable of being free from agitation, lack of discipline, and breaking the precepts. What are the three? They are unbelief, difficulty to instruct, and laziness. Having abandoned these three things, one is capable of being free from agitation, lack of discipline, and breaking the precepts. By abandoning three more things, one is capable of being free from unbelief, difficulty to instruct, and laziness.'
。云何為三？謂不欲見聖、不樂聞法、好求人短，此三法斷故，堪能離不信、難教、懶墮，復三法斷故，堪能離不欲見聖、不欲聞法、好求人短。云何為三？謂不恭敬、戾語、習惡知識，此三法斷故，離不欲見聖、不欲聞法、好求人短，復有三法斷故，堪能離不恭敬、戾語、習惡知識。云何三？謂無慚、無愧、放逸。
「所以者何？以慚愧故不放逸，不放逸故恭敬順語、為善知識，為善知識故樂見賢聖、樂聞正法、不求人短，不求人短故生信、順語、精進，精進故不掉、住律儀、學戒，學戒故不失念、正知、住不亂心，不亂心故正思惟、習近正道、心不懈怠，心不懈怠故不著身見、不著戒取、度疑惑，不疑故不起貪、恚、癡，離貪、恚、癡故堪能斷老、病、死。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三四七）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。若王、大臣、婆羅門、長者、居士及余世人所共恭敬、尊重、供養，佛及諸聲聞眾大得利養，衣被、飲食、臥具、湯藥；都不恭敬、尊重、供養眾邪異道衣被、飲食、臥具、湯藥
現代漢語譯本：什麼是三種障礙？就是不願意見到聖賢、不喜歡聽聞佛法、喜歡挑剔別人的缺點。斷除這三種障礙，就能克服不信、難以教導、懶惰。再斷除三種障礙，就能克服不願意見到聖賢、不喜歡聽聞佛法、喜歡挑剔別人的缺點。什麼是三種障礙？就是不恭敬、言語粗暴、親近惡友。斷除這三種障礙，就能克服不願意見到聖賢、不喜歡聽聞佛法、喜歡挑剔別人的缺點。再斷除三種障礙，就能克服不恭敬、言語粗暴、親近惡友。什麼是三種障礙？就是無慚、無愧、放逸。 為什麼呢？因為有慚愧就不會放逸，不放逸就會恭敬順從，親近善知識。親近善知識就會樂意見到賢聖、樂意聽聞正法、不挑剔別人的缺點。不挑剔別人的缺點就會產生信心、順從教誨、精進修行。精進修行就不會散亂、安住于戒律、學習戒律。學習戒律就不會失念、正知、安住于不散亂的心。不散亂的心就會正確思考、親近正道、內心不懈怠。內心不懈怠就不會執著于身見、不會執著于戒律、能度脫疑惑。沒有疑惑就不會生起貪、嗔、癡。遠離貪、嗔、癡就能斷除衰老、疾病、死亡。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （三四七） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。國王、大臣、婆羅門、長者、居士以及其他世人共同恭敬、尊重、供養佛陀和諸位聲聞弟子，他們獲得了大量的供養，包括衣服、飲食、臥具、湯藥；而對於那些不恭敬、不尊重、不供養的邪道異端，則沒有衣服、飲食、臥具、湯藥的供養。
English version: What are the three obstacles? They are the unwillingness to see the noble ones, the dislike of hearing the Dharma, and the fondness for finding fault with others. By abandoning these three, one can overcome disbelief, difficulty in being taught, and laziness. By abandoning another three, one can overcome the unwillingness to see the noble ones, the dislike of hearing the Dharma, and the fondness for finding fault with others. What are the three obstacles? They are disrespect, harsh speech, and association with bad friends. By abandoning these three, one can overcome the unwillingness to see the noble ones, the dislike of hearing the Dharma, and the fondness for finding fault with others. By abandoning another three, one can overcome disrespect, harsh speech, and association with bad friends. What are the three obstacles? They are shamelessness, lack of remorse, and negligence. Why is this so? Because with shame and remorse, one is not negligent. When not negligent, one is respectful and compliant, and associates with good teachers. By associating with good teachers, one is happy to see the noble ones, happy to hear the true Dharma, and does not find fault with others. By not finding fault with others, one generates faith, compliance, and diligence. With diligence, one is not distracted, abides by the precepts, and learns the precepts. By learning the precepts, one does not lose mindfulness, has right knowledge, and abides in an undistracted mind. With an undistracted mind, one thinks rightly, draws near to the right path, and the mind is not lazy. When the mind is not lazy, one does not cling to self-view, does not cling to precepts, and overcomes doubt. Without doubt, one does not generate greed, hatred, and delusion. By abandoning greed, hatred, and delusion, one can overcome old age, sickness, and death. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (347) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha. Kings, ministers, Brahmins, elders, householders, and other people in the world commonly respected, honored, and made offerings to the Buddha and the assembly of disciples, and they received abundant offerings of clothing, food, bedding, and medicine. However, they did not respect, honor, or make offerings of clothing, food, bedding, and medicine to the heterodox paths that were not respected or honored.
。
爾時，眾多異道聚會未曾講堂，作如是論：「我等昔來常為國王、大臣、長者、居士及餘一切之所奉事，恭敬供養衣被、飲食、臥具、湯藥，今悉斷絕，但恭敬供養沙門瞿曇、聲聞大眾衣被、飲食、臥具、湯藥。今此眾中，誰有智慧、大力，堪能密往詣彼沙門瞿曇眾中出家，聞彼法已，來還廣說，我等當複用彼聞法化諸國王、大臣、長者、居士，令其信樂，可得還復供養如前？」
時，有人言：「有一年少，名曰須深，聰明黠慧，堪能密往沙門瞿曇眾中出家，聽彼法已，來還宣說。」
時，諸外道詣須深所，而作是言：「我今日大眾聚集未曾講堂，作如是論：『我等先來為諸國王、大臣、長者、居士及諸世人之所恭敬奉事，供養衣被、飲食、臥具、湯藥，今悉斷絕，國王、大臣、長者、居士及諸世間悉共奉事沙門瞿曇、聲聞大眾。我此眾中，誰有聰明黠慧，堪能密往沙門瞿曇眾中出家學道，聞彼法已，來還宣說，化諸國王、大臣、長者、居士、令我此眾還得恭敬、尊重、供養？』其中有言：『唯有須深聰明黠慧，堪能密往瞿曇法中出家學道，聞彼說法，悉能受持，來還宣說。』是故我等故來相請，仁者當行。」
時，彼須深默然受請，詣王舍城迦蘭陀竹園
現代漢語譯本：當時，許多外道聚集在未曾講堂，議論說：『我們過去一直受到國王、大臣、長者、居士以及其他所有人的侍奉，恭敬供養衣物、飲食、臥具、湯藥，現在這些都斷絕了，他們只恭敬供養沙門瞿曇和他的聲聞弟子們的衣物、飲食、臥具、湯藥。現在我們這些人中，誰有智慧和力量，能夠秘密前往沙門瞿曇的僧團中出家，聽聞他們的教法后，回來廣泛宣說，我們就可以用聽到的教法來感化那些國王、大臣、長者、居士，讓他們信服，從而可以恢復像以前一樣的供養？』 當時，有人說：『有一個年輕人，名叫須深，聰明機敏，能夠秘密前往沙門瞿曇的僧團中出家，聽聞他們的教法后，回來宣說。』 當時，那些外道來到須深那裡，對他說：『我們今天大家聚集在未曾講堂，議論說：『我們以前一直受到國王、大臣、長者、居士以及世人的恭敬侍奉，供養衣物、飲食、臥具、湯藥，現在這些都斷絕了，國王、大臣、長者、居士以及世間的人都一起侍奉沙門瞿曇和他的聲聞弟子們。我們這些人中，誰有聰明機敏，能夠秘密前往沙門瞿曇的僧團中出家學道，聽聞他們的教法后，回來宣說，感化那些國王、大臣、長者、居士，使我們這些人能夠重新得到恭敬、尊重和供養？』其中有人說：『只有須深聰明機敏，能夠秘密前往瞿曇的教法中出家學道，聽聞他們的說法，都能夠接受並記住，回來宣說。』所以我們特地來邀請你，你應當去。』 當時，須深默然接受了邀請，前往王舍城的迦蘭陀竹園。
English version: At that time, many non-Buddhist ascetics gathered in the Unpreached Hall and discussed, saying, 'We used to be served by kings, ministers, elders, householders, and all others, who respectfully provided us with clothing, food, bedding, and medicine. Now, all of that has ceased. They only respectfully provide clothing, food, bedding, and medicine to the ascetic Gautama and his monastic disciples. Now, among us, who has the wisdom and strength to secretly go and become a monk in the community of the ascetic Gautama, listen to their teachings, and then return to widely proclaim them? We could then use the teachings we have heard to convert those kings, ministers, elders, and householders, making them believe, and thus we could restore the offerings as before?' At that time, someone said, 'There is a young man named Sushin, who is intelligent and clever. He is capable of secretly going to the community of the ascetic Gautama to become a monk, listen to their teachings, and then return to proclaim them.' At that time, those non-Buddhists went to Sushin and said to him, 'Today, we have gathered in the Unpreached Hall and discussed, saying, 'We used to be respectfully served by kings, ministers, elders, householders, and all people, who provided us with clothing, food, bedding, and medicine. Now, all of that has ceased. Kings, ministers, elders, householders, and all people now serve the ascetic Gautama and his monastic disciples. Among us, who is intelligent and clever enough to secretly go to the community of the ascetic Gautama to become a monk, learn their teachings, and then return to proclaim them, converting those kings, ministers, elders, and householders, so that we can once again receive respect, honor, and offerings?' Among them, someone said, 'Only Sushin is intelligent and clever enough to secretly go to the teachings of Gautama to become a monk, listen to their teachings, accept and remember them all, and then return to proclaim them.' Therefore, we have come to invite you, and you should go.' At that time, Sushin silently accepted the invitation and went to the Karanda Bamboo Grove in Rajagriha.
。
時，眾多比丘出房舍外露地經行。爾時，須深詣眾多比丘，而作是言：「諸尊！我今可得於正法中出家受具足，修梵行不？」
時，眾多比丘將彼須深詣世尊所，稽首禮足，退住一面，白佛言：「世尊！今此外道須深欲求于正法中出家受具足，修梵行。」
爾時，世尊知外道須深心之所念，告諸比丘：「汝等當度彼外道須深，令得出家。」時，諸比丘愿度須深。
出家已經半月，有一比丘語須深言：「須深當知，我等生死已盡，梵行已立，所作已作，自知不受後有
當時，許多比丘在房舍外面的空地上經行。這時，須深走到眾多比丘那裡，說道：『諸位尊者！我現在可以在正法中出家受具足戒，修習梵行嗎？』 當時，許多比丘將須深帶到世尊那裡，向佛稽首禮足，然後退到一旁，對佛說：『世尊！現在這位外道須深想要在正法中出家受具足戒，修習梵行。』 這時，世尊知道外道須深心中的想法，告訴眾比丘：『你們應當度化這位外道須深，讓他出家。』當時，眾比丘願意度化須深。 出家已經半個月后，有一位比丘對須深說：『須深應當知道，我們已經斷盡生死，建立了梵行，該做的都已做完，自己知道不再有後世的生命。』
At that time, many monks were walking back and forth in the open space outside their dwellings. Then, Sudinna approached the many monks and said, 'Venerable ones! May I now be ordained and receive full ordination in the true Dharma, and practice the holy life?' Then, the many monks brought Sudinna to the World Honored One, bowed their heads to his feet, retreated to one side, and said to the Buddha, 'World Honored One! This non-Buddhist Sudinna now wishes to be ordained and receive full ordination in the true Dharma, and practice the holy life.' At that time, the World Honored One, knowing the thoughts in the mind of the non-Buddhist Sudinna, told the monks, 'You should ordain this non-Buddhist Sudinna, and let him leave home.' At that time, the monks were willing to ordain Sudinna. After half a month of being ordained, a monk said to Sudinna, 'Sudinna, you should know that we have exhausted birth and death, established the holy life, done what needed to be done, and know for ourselves that we will not have another life.'
。」
時，彼須深語比丘言：「尊者！云何？學離欲、惡不善法，有覺有觀，離生喜樂，具足初禪，不起諸漏，心善解脫耶？」
比丘答言：「不也，須深！」
復問：「云何？離有覺有觀，內凈一心，無覺無觀，定生喜樂，具足第二禪，不起諸漏，心善解脫耶？」
比丘答言：「不也，須深！」
復問：「云何？尊者離喜，舍心住正念正智，身心受樂，聖說及舍，具足第三禪，不起諸漏，心善解脫耶？」
答言：「不也，須深！」
復問：「云何？尊者離苦息樂，憂喜先斷，不苦不樂舍，凈念一心，具足第四禪，不起諸漏，心善解脫耶？」
答言：「不也，須深！」
復問：「若復寂靜解脫起色、無色，身作證具足住，不起諸漏，心善解脫耶？」
答言：「不也，須深！」
須深復問：「云何？尊者所說不同，前後相違。云何不得禪定而復記說？」
比丘答言：「我是慧解脫也。」
作是說已，眾多比丘各從座起而去。
爾時，須深知眾多比丘去已，作是思惟：「此諸尊者所說不同，前後相違，言不得正受，而復記說自知作證
現代漢語譯本 當時，須深對那位比丘說：『尊者，怎麼樣？通過學習，遠離慾望、邪惡和不善的行為，達到有覺有觀，因遠離而生喜悅和快樂，圓滿初禪，不起任何煩惱，心得到徹底解脫嗎？』 比丘回答說：『不是的，須深！』 又問：『怎麼樣？通過遠離有覺有觀，內心清凈專注，達到無覺無觀，由禪定而生喜悅和快樂，圓滿第二禪，不起任何煩惱，心得到徹底解脫嗎？』 比丘回答說：『不是的，須深！』 又問：『怎麼樣？尊者通過遠離喜悅，保持舍心，安住于正念和正知，身心感受快樂，聖人所說的那種舍，圓滿第三禪，不起任何煩惱，心得到徹底解脫嗎？』 回答說：『不是的，須深！』 又問：『怎麼樣？尊者通過遠離痛苦和快樂，先前的憂愁和喜悅都已斷除，達到不苦不樂的舍，清凈的念頭和專注，圓滿第四禪，不起任何煩惱，心得到徹底解脫嗎？』 回答說：『不是的，須深！』 又問：『如果通過寂靜的解脫，進入色界和無色界，親身體驗並圓滿安住，不起任何煩惱，心得到徹底解脫嗎？』 回答說：『不是的，須深！』 須深又問：『怎麼樣？尊者所說的不一致，前後矛盾。為什麼沒有得到禪定卻又說自己已經證悟？』 比丘回答說：『我是通過智慧解脫的。』 說完這些話后，許多比丘各自從座位上起身離開了。 這時，須深知道許多比丘已經離開后，心想：『這些尊者所說的不一致，前後矛盾，說沒有得到正受，卻又說自己已經證悟。』
English version Then, Sudinna said to that monk, 'Venerable one, how is it? By learning, having abandoned desire, evil, and unwholesome states, attaining initial meditative absorption with directed thought and evaluation, born of detachment, filled with joy and pleasure, having fully attained the first jhana, not giving rise to any defilements, is the mind well liberated?' The monk replied, 'No, Sudinna!' He asked again, 'How is it? By abandoning directed thought and evaluation, with inner clarity and unification of mind, attaining meditative absorption without directed thought or evaluation, born of concentration, filled with joy and pleasure, having fully attained the second jhana, not giving rise to any defilements, is the mind well liberated?' The monk replied, 'No, Sudinna!' He asked again, 'How is it? Venerable one, by abandoning joy, dwelling in equanimity, with mindfulness and clear comprehension, experiencing bodily pleasure, the noble one's equanimity, having fully attained the third jhana, not giving rise to any defilements, is the mind well liberated?' He replied, 'No, Sudinna!' He asked again, 'How is it? Venerable one, by abandoning pain and pleasure, with the previous cessation of sorrow and joy, attaining equanimity which is neither painful nor pleasant, with pure mindfulness and concentration, having fully attained the fourth jhana, not giving rise to any defilements, is the mind well liberated?' He replied, 'No, Sudinna!' He asked again, 'If, through peaceful liberation, entering the realms of form and formlessness, having personally experienced and fully abiding, not giving rise to any defilements, is the mind well liberated?' He replied, 'No, Sudinna!' Sudinna asked again, 'How is it? What the venerable one says is inconsistent, contradicting itself. Why is it that without attaining meditative absorption, you claim to have realized it?' The monk replied, 'I am liberated through wisdom.' Having said this, many monks rose from their seats and departed. Then, Sudinna, knowing that many monks had left, thought, 'What these venerable ones say is inconsistent, contradicting itself, saying they have not attained right concentration, yet they claim to have realized it themselves.'
。」作是思惟已，往詣佛所，稽首禮足，退住一面，白佛言：「世尊！彼眾多比丘於我面前記說：『我生已盡，梵行已立，所作已作，自知不受後有。』我即問彼尊者：『得離欲、惡不善法，乃至身作證，不起諸漏，心善解脫耶？』彼答我言：『不也，須深！』我即問言：『所說不同，前後相違，言不入正受，而復記說，自知作證。』彼答我言：『得慧解脫。』作此說已，各從座起而去。我今問世尊：『云何彼所說不同，前後相違，不得正受，而復說言：「自知作證。」？』」
佛告須深：「彼先知法住，後知涅槃。彼諸善男子獨一靜處，專精思惟，不放逸法，離於我見，不起諸漏，心善解脫。」
須深白佛：「我今不知先知法住，後知涅槃。彼諸善男子獨一靜處，專精思惟，不放逸法，離於我見，不起諸漏，心善解脫。」
佛告須深：「不問汝知不知，且自先知法住，後知涅槃。彼諸善男子獨一靜處，專精思惟，不放逸住，離於我見，心善解脫。」
須深白佛：「唯愿世尊為我說法，令我得知法住智，得見法住智。」
佛告須深：「我今問汝，隨意答我
現代漢語譯本：須深這樣思索后，前往佛陀所在之處，頂禮佛足，退到一旁站立，對佛陀說：『世尊！那些眾多的比丘在我面前宣稱：『我已經生死已盡，清凈的修行已經建立，該做的已經做完，自己知道不再有來生。』我便問那些尊者：『你們是否已經脫離了慾望、邪惡的不善之法，乃至以身體證悟，不再生起煩惱，內心得到徹底的解脫呢？』他們回答我說：『沒有，須深！』我便問他們：『你們所說的不一致，前後矛盾，說沒有進入正定，卻又宣稱自己知道已經證悟。』他們回答我說：『得到了智慧的解脫。』說完這些話，他們就各自從座位上起身離開了。我現在請問世尊：『為什麼他們所說的不同，前後矛盾，沒有得到正定，卻又說『自己知道已經證悟』呢？』 佛陀告訴須深：『他們是先知道法的存在，然後才知道涅槃的。那些善男子獨自一人在安靜的地方，專心精進地思考，不放逸，遠離我見，不再生起煩惱，內心得到徹底的解脫。』 須深對佛陀說：『我現在不明白什麼是先知道法的存在，然後才知道涅槃。那些善男子獨自一人在安靜的地方，專心精進地思考，不放逸，遠離我見，不再生起煩惱，內心得到徹底的解脫。』 佛陀告訴須深：『不問你是否明白，你且自己先知道法的存在，然後才知道涅槃。那些善男子獨自一人在安靜的地方，專心精進地思考，不放逸地安住，遠離我見，內心得到徹底的解脫。』 須深對佛陀說：『我懇請世尊為我說法，讓我能夠知道法住智，能夠見到法住智。』 佛陀告訴須深：『我現在問你，你隨意回答我。』
English version: Having thought thus, Sudhina went to where the Buddha was, bowed his head at his feet, stepped back and stood to one side, and said to the Buddha: 'Venerable Sir, those many monks declared before me: 『My birth is exhausted, the holy life is established, what was to be done is done, I know for myself that there is no more future existence.』 Then I asked those venerable ones: 『Have you detached from desire, evil unwholesome states, even to the point of bodily realization, not arising from defilements, and your minds well liberated?』 They answered me: 『No, Sudhina!』 Then I asked them: 『What you say is inconsistent, contradictory, saying you have not entered right concentration, yet you declare that you know for yourself that you have realized it.』 They answered me: 『We have attained liberation through wisdom.』 Having said this, they each rose from their seats and left. Now I ask the Venerable Sir: 『Why is what they say inconsistent, contradictory, not having attained right concentration, yet saying 『I know for myself that I have realized it』?』 The Buddha said to Sudhina: 『They first know the abiding of the Dharma, then they know Nirvana. Those good men, alone in a quiet place, diligently contemplate, not being negligent, detached from the view of self, not arising from defilements, and their minds are well liberated.』 Sudhina said to the Buddha: 『Now I do not understand what it means to first know the abiding of the Dharma, then to know Nirvana. Those good men, alone in a quiet place, diligently contemplate, not being negligent, detached from the view of self, not arising from defilements, and their minds are well liberated.』 The Buddha said to Sudhina: 『It is not a question of whether you understand or not, but you yourself should first know the abiding of the Dharma, then know Nirvana. Those good men, alone in a quiet place, diligently contemplate, abiding without negligence, detached from the view of self, and their minds are well liberated.』 Sudhina said to the Buddha: 『I beseech the Venerable Sir to teach me the Dharma, so that I may know the wisdom of the abiding of the Dharma, and see the wisdom of the abiding of the Dharma.』 The Buddha said to Sudhina: 『Now I will ask you, answer me as you please.』
。須深！于意云何？有生故有老死，不離生有老死耶？」
須深答曰：「如是，世尊！」
「有生故有老死，不離生有老死。如是生、有、取、愛、受、觸、六入處、名色、識、行、無明，有無明故有行，不離無明而有行耶？」
須深白佛：「如是，世尊！有無明故有行，不離無明而有行。」
佛告須深：「無生故無老死，不離生滅而老死滅耶？」
須深白佛言：「如是，世尊！無生故無老死，不離生滅而老死滅。」
「如是，乃至無無明故無行，不離無明滅而行滅耶？」
須深白佛：「如是，世尊！無無明故無行，不離無明滅而行滅。」
佛告須深：「作如是知、如是見者，為有離欲、惡不善法，乃至身作證具足住不？」
須深白佛：「不也，世尊！」
佛告須深：「是名先知法住，後知涅槃。彼諸善男子獨一靜處，專精思惟，不放逸住，離於我見，不起諸漏，心善解脫。」
佛說此經已，尊者須深遠塵離垢，得法眼凈。
爾時，須深見法得法，覺法度疑，不由他信，不由他度，于正法中心得無畏，稽首佛足，白佛言：「世尊！我今悔過，我于正法中盜密出家，是故悔過
須深啊！你認為如何？因為有生，所以有老死，老死不離生而存在嗎？' 須深回答說：'是的，世尊！' '因為有生，所以有老死，老死不離生而存在。同樣，生、有、取、愛、受、觸、六入處、名色、識、行、無明，因為有無明，所以有行，行不離無明而存在嗎？' 須深對佛說：'是的，世尊！因為有無明，所以有行，行不離無明而存在。' 佛告訴須深：'因為沒有生，所以沒有老死，老死的滅亡不離生的滅亡而存在嗎？' 須深對佛說：'是的，世尊！因為沒有生，所以沒有老死，老死的滅亡不離生的滅亡而存在。' '同樣，乃至沒有無明，所以沒有行，行的滅亡不離無明的滅亡而存在嗎？' 須深對佛說：'是的，世尊！因為沒有無明，所以沒有行，行的滅亡不離無明的滅亡而存在。' 佛告訴須深：'像這樣知道、像這樣看見的人，能夠遠離慾望、惡和不善法，乃至以身體證悟並安住嗎？' 須深對佛說：'不能，世尊！' 佛告訴須深：'這叫做先知法住，後知涅槃。那些善男子獨自在安靜的地方，專心精進地思考，不放逸地安住，遠離我見，不起各種煩惱，心得到徹底的解脫。' 佛說完這部經后，尊者須深遠離塵垢，得到法眼清凈。 當時，須深見到法，得到法，覺悟法，消除疑惑，不依賴他人的信仰，不依賴他人的引導，在正法中心中得到無畏，向佛陀的腳稽首，對佛說：'世尊！我現在懺悔，我曾經在正法中秘密出家，因此我懺悔。'
'Susima, what do you think? Because there is birth, there is old age and death; is old age and death not apart from birth?' Susima replied, 'Yes, Venerable Sir!' 'Because there is birth, there is old age and death; old age and death are not apart from birth. Likewise, birth, existence, grasping, craving, feeling, contact, the six sense bases, name and form, consciousness, volitional formations, and ignorance; because there is ignorance, there are volitional formations; are volitional formations not apart from ignorance?' Susima said to the Buddha, 'Yes, Venerable Sir! Because there is ignorance, there are volitional formations; volitional formations are not apart from ignorance.' The Buddha said to Susima, 'Because there is no birth, there is no old age and death; is the cessation of old age and death not apart from the cessation of birth?' Susima said to the Buddha, 'Yes, Venerable Sir! Because there is no birth, there is no old age and death; the cessation of old age and death is not apart from the cessation of birth.' 'Likewise, even because there is no ignorance, there are no volitional formations; is the cessation of volitional formations not apart from the cessation of ignorance?' Susima said to the Buddha, 'Yes, Venerable Sir! Because there is no ignorance, there are no volitional formations; the cessation of volitional formations is not apart from the cessation of ignorance.' The Buddha said to Susima, 'One who knows and sees in this way, is he able to be detached from desire, evil, and unwholesome states, and even to abide having realized it with his own body?' Susima said to the Buddha, 'No, Venerable Sir!' The Buddha said to Susima, 'This is called first knowing the abiding of the Dharma, and then knowing Nirvana. Those good men, in a solitary and quiet place, with focused and diligent contemplation, abide without negligence, free from the view of self, not giving rise to defilements, and their minds are well liberated.' After the Buddha had spoken this discourse, the Venerable Susima was freed from dust and defilement, and obtained the pure eye of the Dharma. Then, Susima, having seen the Dharma, attained the Dharma, realized the Dharma, dispelled doubt, not relying on the faith of others, not relying on the guidance of others, obtained fearlessness in his heart regarding the true Dharma, bowed his head at the Buddha's feet, and said to the Buddha, 'Venerable Sir! I now repent, I secretly left home in the true Dharma, therefore I repent.'
。」
佛告須深：「云何于正法中盜密出家？」
須深白佛言：「世尊！有眾多外道來詣我所，語我言：『須深當知，我等先為國王、大臣、長者、居士及余世人恭敬供養，而今斷絕，悉共供養沙門瞿曇、聲聞大眾。汝今密往沙門瞿曇、聲聞眾中出家受法，得彼法已，還來宣說我等，當以彼聞法教化世間，令彼恭敬供養如初。』是故，世尊！我于正法、律中盜密出家，今日悔過，唯愿世尊聽我悔過，以哀愍故。」
佛告須深：「受汝悔過，汝當具說：『我昔愚癡、不善、無智，于正法、律盜密出家，今日悔過，自見罪、自知罪，于當來世律儀成就，功德增長，終不退減。』所以者何？凡人有罪，自見、自知而悔過者，于當來世律儀成就，功德增長，終不退減。」
佛告須深：「今當說譬，其智慧者，以譬得解。譬如國王有防邏者，捉捕盜賊，縛送王所，白言：『大王！此人劫盜，愿王處罪。』王言：『將罪人去，反縛兩手，惡聲宣令，周遍國中，然後將出城外刑罪人處，遍身四體，劖以百矛。』彼典刑者受王教令，送彼罪人，反縛兩手，惡聲宣唱，周遍城邑，將出城外刑罪人處，遍身四體，劖以百矛。日中，王問：『罪人活耶？』臣白言：『活。』王復敕臣：『復劖百矛
現代漢語譯本：佛陀告訴須深：『如何才能在正法中秘密出家呢？』 須深稟告佛陀說：『世尊！有許多外道來到我這裡，對我說：』須深，你應該知道，我們以前受到國王、大臣、長者、居士和其他世人的恭敬供養，現在這些都斷絕了，他們都一起供養沙門瞿曇和他的聲聞弟子們。你現在秘密地去沙門瞿曇和他的聲聞弟子中出家受法，得到他們的法之後，回來告訴我們，我們將用你聽到的法來教化世間，讓他們像以前一樣恭敬供養我們。』因此，世尊！我才在正法和戒律中秘密出家，今天我悔過，只希望世尊能允許我悔過，因為您慈悲憐憫。』 佛陀告訴須深：『我接受你的悔過，你應該詳細地說：』我過去愚癡、不善、沒有智慧，在正法和戒律中秘密出家，今天我悔過，我認識到自己的罪過，也知道自己的罪過，在未來世，我將成就戒律，增長功德，永遠不會退減。』為什麼呢？凡人有罪，自己認識到，自己知道並悔過的人，在未來世，他的戒律會成就，功德會增長，永遠不會退減。』 佛陀告訴須深：『現在我將說一個比喻，有智慧的人，可以通過比喻來理解。譬如一個國王有負責巡邏的人，他們捉住盜賊，捆綁起來送到國王那裡，稟告說：』大王！這個人搶劫盜竊，希望大王處罰他。』國王說：』把罪人帶下去，反綁他的雙手，大聲宣告，讓全國都知道，然後把他帶到城外刑場，用一百支矛刺遍他的全身。』那些執行刑罰的人接受國王的命令，把罪人帶走，反綁他的雙手，大聲宣告，讓全城都知道，然後把他帶到城外刑場，用一百支矛刺遍他的全身。中午，國王問：』罪人還活著嗎？』臣子稟告說：』還活著。』國王又命令臣子：』再用一百支矛刺他。』
English version: The Buddha said to Sushena, 'How can one secretly leave home within the Right Dharma?' Sushena replied to the Buddha, 'Venerable One! Many non-Buddhists came to me and said, 'Sushena, you should know that we used to be respected and supported by kings, ministers, elders, householders, and other people in the world. But now that has stopped, and they all together support the Shramana Gautama and his assembly of disciples. You should now secretly go and leave home among the Shramana Gautama and his assembly of disciples, receive their teachings, and then come back and tell us. We will use the teachings you have heard to educate the world, so that they will respect and support us as before.' Therefore, Venerable One! I secretly left home within the Right Dharma and the Vinaya. Today I repent, and I only hope that the Venerable One will allow me to repent, out of your compassion.' The Buddha said to Sushena, 'I accept your repentance. You should say in detail, 'In the past, I was foolish, unskilled, and without wisdom. I secretly left home within the Right Dharma and the Vinaya. Today I repent. I recognize my own faults, and I know my own faults. In the future, I will achieve the precepts, increase my merits, and never regress.' Why is this so? When a person has faults, recognizes them, knows them, and repents, in the future, their precepts will be achieved, their merits will increase, and they will never regress.' The Buddha said to Sushena, 'Now I will give an analogy. Those with wisdom can understand through analogies. For example, a king has guards who patrol. They capture a thief, bind him, and send him to the king, reporting, 'Great King! This person has robbed and stolen. We hope that the Great King will punish him.' The king says, 'Take the criminal away, bind his hands behind his back, announce loudly so that the whole country knows, and then take him to the execution ground outside the city and pierce his whole body with a hundred spears.' Those who carry out the punishment receive the king's order, take the criminal away, bind his hands behind his back, announce loudly so that the whole city knows, and then take him to the execution ground outside the city and pierce his whole body with a hundred spears. At noon, the king asks, 'Is the criminal still alive?' The minister reports, 'He is still alive.' The king then orders the minister, 'Pierce him with another hundred spears.'
。』至日晡時，復劖百矛，彼猶不死。」
佛告須深：「彼王治罪，劖以三百矛，彼罪人身寧有完處如手掌不？」
須深白佛：「無也，世尊！」
復問須深：「時彼罪人，劖以三百矛因緣，受苦極苦劇不？」
須深白佛：「極苦。世尊！若劖以一矛，苦痛難堪，況三百矛，當可堪忍？」
佛告須深：「此尚可耳，若於正法、律盜密出家，盜受持法，為人宣說，當受苦痛倍過於彼。」
佛說是法時，外道須深漏盡意解，佛說此經已，尊者須深聞佛所說，歡喜奉行。
（三四八）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「如來成就十種力，得四無畏，知先佛住處，能轉梵輪，于大眾中震師子吼言：『此有故彼有，此起故彼起，謂緣無明行……』」廣說乃至「『純大苦聚集，純大苦聚滅。』諸比丘！此是真實教法顯現，斷生死流，乃至其人悉善顯現。如是真實教法顯現，斷生死流，足令善男子正信、出家，方便修習，不放逸住，于正法、律精勤苦行，皮筋骨立，血肉枯竭；若其未得所當得者，不捨慇勤精進，方便堅固堪能
『到了下午，又用一百支矛刺他，他仍然不死。』 佛陀告訴須深：『那個國王治罪，用三百支矛刺他，那個罪人的身上難道還有像手掌一樣完整的地方嗎？』 須深回答佛陀：『沒有的，世尊！』 佛陀又問須深：『當時那個罪人，因為被三百支矛刺，所受的痛苦是不是非常劇烈？』 須深回答佛陀：『非常劇烈。世尊！如果被一支矛刺，痛苦都難以忍受，何況是三百支矛，怎麼能夠忍受呢？』 佛陀告訴須深：『這還算可以忍受的，如果有人在正法、律中偷偷出家，盜取受持的法，為人宣說，所受的痛苦要比這加倍。』 佛陀說這個法的時候，外道須深漏盡意解，佛陀說完這部經后，尊者須深聽了佛陀所說，歡喜奉行。 （三四八） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，世尊告訴眾比丘：『如來成就十種力量，得到四種無畏，知道過去佛所住的地方，能夠轉動梵輪，在大眾中發出獅子吼說：「因為有這個，所以有那個；因為這個生起，所以那個生起，也就是緣于無明而有行……」』一直到『純粹的大苦聚集，純粹的大苦聚滅。』各位比丘！這是真實教法的顯現，斷絕生死流轉，乃至這個人都能完全顯現。像這樣真實教法的顯現，斷絕生死流轉，足以讓善男子正信、出家，方便修習，不放逸地住，在正法、律中精勤苦行，以至於皮包骨頭，血肉枯竭；如果還沒有得到應該得到的，也不放棄慇勤精進，方便堅固堪能。
'By the time of the afternoon, they pierced him again with a hundred spears, yet he still did not die.' The Buddha said to Susima, 'That king, in administering punishment, pierced him with three hundred spears. Is there any place on that criminal's body as intact as the palm of a hand?' Susima replied to the Buddha, 'No, Venerable Sir!' The Buddha further asked Susima, 'At that time, that criminal, because of being pierced by three hundred spears, did he experience extremely intense suffering?' Susima replied to the Buddha, 'Extremely intense. Venerable Sir! If pierced by just one spear, the pain would be unbearable, how much more so with three hundred spears, how could it be endured?' The Buddha said to Susima, 'This is still bearable. If someone secretly ordains in the Dharma and Vinaya, steals the Dharma they have received, and proclaims it to others, the suffering they will endure will be doubled.' When the Buddha spoke this Dharma, the outsider Susima attained the exhaustion of outflows and understanding. After the Buddha finished speaking this sutra, the Venerable Susima, having heard what the Buddha said, joyfully practiced it. (348) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagaha. At that time, the World-Honored One addressed the bhikkhus, 'The Tathagata has attained ten powers, obtained four kinds of fearlessness, knows the dwelling places of past Buddhas, is able to turn the Wheel of Dharma, and roars the lion's roar in the assembly, saying: 「Because this exists, that exists; because this arises, that arises, namely, conditioned by ignorance are volitional formations…」』 extending to 『pure mass of suffering arises, pure mass of suffering ceases.』 Bhikkhus! This is the manifestation of the true Dharma, cutting off the stream of birth and death, even to the point that the person is fully manifested. Such a manifestation of the true Dharma, cutting off the stream of birth and death, is sufficient for a good man to have right faith, go forth, practice diligently, dwell without negligence, and diligently practice austerities in the Dharma and Vinaya, to the point that their skin, sinews, and bones remain, and their flesh and blood wither away; if they have not yet attained what they should attain, they do not abandon diligent effort, and are capable of firm and steadfast practice.
。所以者何？懈怠苦住，能生種種惡不善法，當來有結，熾然增長，于未來世生、老、病、死，退其大義故。精進樂獨住者，不生種種惡不善法，當來有結，熾然苦報，不于未來世增長生、老、病、死，大義滿足，得成第一教法之場。所謂大師面前，親承說法，寂滅涅槃，菩提正向，善逝、正覺。是故，比丘！當觀自利、利他、自他俱利，精勤修學，我今出家，不愚不惑，有果有樂，諸所供養衣服、飲食、臥具、湯藥者，悉得大果、大福、大利，當如是學。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（三四九）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「善來比丘！善出家、善得己利，曠世時時得生聖處，諸根具足，不愚不癡，不須手語，好說、惡說堪能解義。我今於此世作佛——如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊，說法寂滅、涅槃、菩提正向、善逝、等正覺。所謂此有故彼有，此起故彼起，謂緣無明行，緣行識，乃至純大苦聚集，無明滅則行滅，乃至純大苦聚滅。
「諸比丘！難得之處已得，生於聖處，諸根具足，乃至純大苦聚集，純大苦滅。是故，比丘！當如是學，自利、利他、自他俱利
現代漢語譯本：這是什麼原因呢？因為懈怠懶惰會產生各種惡和不善的法，導致未來的束縛，使痛苦像火焰一樣增長，在未來世中經歷生、老、病、死，從而喪失了偉大的意義。而精進並樂於獨處的人，不會產生各種惡和不善的法，未來的束縛和痛苦的報應也不會增長，在未來世中不會增長生、老、病、死，從而圓滿偉大的意義，成就第一教法的場所。這就是在大師面前，親自接受教誨，達到寂滅涅槃，走向菩提正道，成為善逝、正覺。因此，比丘們！應當觀察自利、利他、自他俱利，精勤修學。我如今出家，不是愚昧無知，而是有果報和快樂的。所有供養的衣服、飲食、臥具、湯藥，都能獲得巨大的果報、巨大的福德、巨大的利益，應當這樣學習。」
佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。
（三四九）
如是我聞：
一時，佛陀住在王舍城的迦蘭陀竹園。
當時，世尊告訴眾比丘：「善來比丘！善於出家，善於獲得自己的利益。在漫長的時間裡，時常能夠出生在聖地，諸根完好，不愚昧不癡呆，不需要手語，能夠理解好的說法和不好的說法。我如今在這個世間成佛——如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊，宣說寂滅、涅槃、菩提正道、善逝、正等正覺。所謂『此有故彼有，此起故彼起』，即緣于無明而有行，緣於行而有識，乃至純粹的大苦聚集；無明滅則行滅，乃至純粹的大苦聚集滅。
「諸比丘！難得的境地已經得到，出生在聖地，諸根完好，乃至純粹的大苦聚集，純粹的大苦滅。因此，比丘們！應當這樣學習，自利、利他、自他俱利。 現代漢語譯本：這是什麼原因呢？因為懈怠懶惰會產生各種惡和不善的法，導致未來的束縛，使痛苦像火焰一樣增長，在未來世中經歷生、老、病、死，從而喪失了偉大的意義。而精進並樂於獨處的人，不會產生各種惡和不善的法，未來的束縛和痛苦的報應也不會增長，在未來世中不會增長生、老、病、死，從而圓滿偉大的意義，成就第一教法的場所。這就是在大師面前，親自接受教誨，達到寂滅涅槃，走向菩提正道，成為善逝、正覺。因此，比丘們！應當觀察自利、利他、自他俱利，精勤修學。我如今出家，不是愚昧無知，而是有果報和快樂的。所有供養的衣服、飲食、臥具、湯藥，都能獲得巨大的果報、巨大的福德、巨大的利益，應當這樣學習。」
佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。
（三四九）
如是我聞：
一時，佛陀住在王舍城的迦蘭陀竹園。
當時，世尊告訴眾比丘：『善來比丘！善於出家，善於獲得自己的利益。在漫長的時間裡，時常能夠出生在聖地，諸根完好，不愚昧不癡呆，不需要手語，能夠理解好的說法和不好的說法。我如今在這個世間成佛——如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊，宣說寂滅、涅槃、菩提正道、善逝、正等正覺。所謂『此有故彼有，此起故彼起』，即緣于無明而有行，緣於行而有識，乃至純粹的大苦聚集；無明滅則行滅，乃至純粹的大苦聚集滅。
『諸比丘！難得的境地已經得到，出生在聖地，諸根完好，乃至純粹的大苦聚集，純粹的大苦滅。因此，比丘們！應當這樣學習，自利、利他、自他俱利。』
English version: What is the reason for this? Because laziness and negligence give rise to various evil and unwholesome dharmas, leading to future bondage, causing suffering to increase like a flame, experiencing birth, old age, sickness, and death in future lives, thus losing the great meaning. However, those who are diligent and enjoy solitude do not give rise to various evil and unwholesome dharmas, the future bondage and suffering will not increase, and in future lives, birth, old age, sickness, and death will not increase, thus fulfilling the great meaning and achieving the place of the first teaching. This is to personally receive teachings in front of the master, attain the extinction of Nirvana, walk the path of Bodhi, and become a Sugata, a Samyak-sambuddha. Therefore, bhikkhus! You should observe self-benefit, benefit to others, and benefit to both self and others, and diligently practice. I have now left home, not out of ignorance, but with results and happiness. All offerings of clothing, food, bedding, and medicine will receive great results, great merit, and great benefits, and you should learn in this way.』
After the Buddha finished speaking this sutra, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them.
(349)
Thus have I heard:
At one time, the Buddha was staying in the Karanda Bamboo Grove in Rajagriha.
At that time, the World Honored One told the bhikkhus, 『Welcome, bhikkhus! You have left home well, and have obtained your own benefit well. In the long course of time, you are often able to be born in a sacred place, with all your faculties intact, not ignorant or foolish, not needing sign language, and able to understand good and bad teachings. I have now become a Buddha in this world—a Tathagata, an Arhat, a Samyak-sambuddha, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed one, a tamer of men, a teacher of gods and humans, a Buddha, a World Honored One, proclaiming extinction, Nirvana, the path of Bodhi, Sugata, and Samyak-sambuddha. That is, 『because this exists, that exists; because this arises, that arises,』 that is, conditioned by ignorance, there is action; conditioned by action, there is consciousness, and so on, until the accumulation of pure great suffering; when ignorance ceases, action ceases, and so on, until the cessation of the accumulation of pure great suffering.
『Bhikkhus! The difficult place to obtain has been obtained, born in a sacred place, with all faculties intact, up to the accumulation of pure great suffering, and the cessation of pure great suffering. Therefore, bhikkhus! You should learn in this way, for self-benefit, benefit to others, and benefit to both self and others.』 English version: What is the reason for this? Because laziness and negligence give rise to various evil and unwholesome dharmas, leading to future bondage, causing suffering to increase like a flame, experiencing birth, old age, sickness, and death in future lives, thus losing the great meaning. However, those who are diligent and enjoy solitude do not give rise to various evil and unwholesome dharmas, the future bondage and suffering will not increase, and in future lives, birth, old age, sickness, and death will not increase, thus fulfilling the great meaning and achieving the place of the first teaching. This is to personally receive teachings in front of the master, attain the extinction of Nirvana, walk the path of Bodhi, and become a Sugata, a Samyak-sambuddha. Therefore, bhikkhus! You should observe self-benefit, benefit to others, and benefit to both self and others, and diligently practice. I have now left home, not out of ignorance, but with results and happiness. All offerings of clothing, food, bedding, and medicine will receive great results, great merit, and great benefits, and you should learn in this way.』
After the Buddha finished speaking this sutra, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them.
(349)
Thus have I heard:
At one time, the Buddha was staying in the Karanda Bamboo Grove in Rajagriha.
At that time, the World Honored One told the bhikkhus, 『Welcome, bhikkhus! You have left home well, and have obtained your own benefit well. In the long course of time, you are often able to be born in a sacred place, with all your faculties intact, not ignorant or foolish, not needing sign language, and able to understand good and bad teachings. I have now become a Buddha in this world—a Tathagata, an Arhat, a Samyak-sambuddha, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed one, a tamer of men, a teacher of gods and humans, a Buddha, a World Honored One, proclaiming extinction, Nirvana, the path of Bodhi, Sugata, and Samyak-sambuddha. That is, 『because this exists, that exists; because this arises, that arises,』 that is, conditioned by ignorance, there is action; conditioned by action, there is consciousness, and so on, until the accumulation of pure great suffering; when ignorance ceases, action ceases, and so on, until the cessation of the accumulation of pure great suffering.
『Bhikkhus! The difficult place to obtain has been obtained, born in a sacred place, with all faculties intact, up to the accumulation of pure great suffering, and the cessation of pure great suffering. Therefore, bhikkhus! You should learn in this way, for self-benefit, benefit to others, and benefit to both self and others.』
。如是出家，不愚不癡，有果有樂，有樂果報，供養衣服、飲食、臥具、湯藥者，悉得大果、大福、大利。是故，比丘！當如是學。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三五〇）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「多聞聖弟子不作是念：『何所有故此有？何所起故此起？何所無故此無？何所滅故此滅？』然彼多聞聖弟子知所謂此有故彼有，此起故彼起，謂緣無明行，乃至純大苦聚集，無明滅故行滅，乃至純大苦聚滅。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（三五一）
如是我聞：
一時，尊者那羅、尊者茂師羅、尊者殊勝、尊者阿難住舍衛國象耳池側。
爾時，尊者那羅語尊者茂師羅言：「有異信、異欲、異聞、異行覺想、異見審諦忍，有如是正自覺知見生，所謂生故有老死，不離生有老死耶？」尊者茂師羅言：「有異信、異欲、異聞、異行覺想、異見審諦忍，有如是正自覺知見生，所謂有生故有老死，不異生有老死。如是說有
現代漢語譯本：如果有人出家，既不愚昧也不癡呆，修行有果報有快樂，有快樂的果報，供養他們衣服、飲食、臥具、湯藥的人，都會得到巨大的果報、巨大的福德、巨大的利益。因此，比丘們！應當這樣學習。 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 （三五〇） 如是我聞： 一時，佛陀住在王舍城迦蘭陀竹園。 當時，世尊告訴眾比丘：『多聞的聖弟子不會這樣想：『因為什麼存在所以這個存在？因為什麼生起所以這個生起？因為什麼不存在所以這個不存在？因為什麼滅盡所以這個滅盡？』然而，多聞的聖弟子知道所謂『因為這個存在所以那個存在，因為這個生起所以那個生起』，即是說，以無明為緣而有行，乃至純粹的大苦聚集；無明滅盡則行滅盡，乃至純粹的大苦聚滅盡。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 （三五一） 如是我聞： 一時，尊者那羅、尊者茂師羅、尊者殊勝、尊者阿難住在舍衛國象耳池邊。 當時，尊者那羅對尊者茂師羅說：『如果有人有不同的信仰、不同的慾望、不同的聽聞、不同的行為覺想、不同的見解和審諦忍，他是否會產生這樣的正確自覺知見：所謂因為有生所以有老死，老死不離生而存在呢？』尊者茂師羅說：『如果有人有不同的信仰、不同的慾望、不同的聽聞、不同的行為覺想、不同的見解和審諦忍，他會產生這樣的正確自覺知見：所謂因為有生所以有老死，老死不離生而存在。這樣說是有道理的。』
English version: If one goes forth, neither foolish nor dull, there are fruits and joys, and the results of joy. Those who offer robes, food, bedding, and medicine will all receive great fruits, great blessings, and great benefits. Therefore, bhikkhus! You should learn in this way. After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (350) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagaha. At that time, the Blessed One said to the bhikkhus: 'A well-learned noble disciple does not think: 'What exists because of what? What arises because of what? What does not exist because of what? What ceases because of what?' However, a well-learned noble disciple knows that 'because this exists, that exists; because this arises, that arises,' that is, conditioned by ignorance are volitional formations, up to the arising of this entire mass of suffering; with the cessation of ignorance, volitional formations cease, up to the cessation of this entire mass of suffering.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (351) Thus have I heard: At one time, the venerable Narada, the venerable Mosila, the venerable Susima, and the venerable Ananda were dwelling near the Elephant Ear Pond in Savatthi. At that time, the venerable Narada said to the venerable Mosila: 'If someone has different faith, different desires, different hearing, different behavioral thoughts, different views and convictions, would such a person have this correct self-awareness and understanding: that is, because there is birth, there is old age and death, and old age and death do not exist apart from birth?' The venerable Mosila said: 'If someone has different faith, different desires, different hearing, different behavioral thoughts, different views and convictions, such a person would have this correct self-awareness and understanding: that is, because there is birth, there is old age and death, and old age and death do not exist apart from birth. It is reasonable to say so.'
。」
「尊者茂師羅！有異信，乃至異忍，得自覺知見生，所謂有滅、寂滅、涅槃耶？」
尊者茂師羅答言：「有異信，乃至異忍，得自覺知見生，所謂有滅、寂滅、涅槃。」
復問：「尊者茂師羅！有滅則寂滅、涅槃，說者汝今便是阿羅漢，諸漏盡耶？」
尊者茂師羅默然不答，第二、第三問亦默然不答。
爾時，尊者殊勝語尊者茂師羅：「汝今且止，我當爲汝答尊者那羅。」
尊者茂師羅言：「我今且止，汝為我答。」
爾時，尊者殊勝語尊者那羅：「有異信，乃至異忍，得自覺知見生，所謂有滅則寂滅、涅槃。」
時，尊者那羅問尊者殊勝言：「有異信，乃至異忍，得自覺知見生，所謂有滅則寂滅、涅槃者，汝今便是漏盡阿羅漢耶？」
尊者殊勝言：「我說有滅則寂滅、涅槃，而非漏盡阿羅漢也。」
尊者那羅言：「所說不同，前後相違，如尊者所說，有滅則寂滅、涅槃，而復言非漏盡阿羅漢耶？」
尊者殊勝語尊者那羅言：「今當說譬，夫智者以譬得解，如曠野路邊有井，無繩無罐，得取其水。時，有行人，熱渴所逼，繞井求覓，無繩無罐，諦觀井水，如實知見，而不觸身。如是，我說有滅則寂滅、涅槃，而自不得漏盡阿羅漢
現代漢語譯本 『尊者茂師羅！』有人問，『是否有不同的信仰，甚至不同的忍耐，能夠產生自覺的知見，即所謂的有滅、寂滅、涅槃呢？』 尊者茂師羅回答說：『有不同的信仰，甚至不同的忍耐，能夠產生自覺的知見，即所謂的有滅、寂滅、涅槃。』 又問：『尊者茂師羅！如果說有滅即是寂滅、涅槃，那麼說這話的你現在就是阿羅漢，已經斷盡了一切煩惱了嗎？』 尊者茂師羅沉默不語，沒有回答。第二次、第三次問他，他仍然沉默不語。 這時，尊者殊勝對尊者茂師羅說：『你先停一下，我來替你回答尊者那羅。』 尊者茂師羅說：『我先停一下，你替我回答吧。』 這時，尊者殊勝對尊者那羅說：『有不同的信仰，甚至不同的忍耐，能夠產生自覺的知見，即所謂的有滅即是寂滅、涅槃。』 當時，尊者那羅問尊者殊勝說：『如果說有不同的信仰，甚至不同的忍耐，能夠產生自覺的知見，即所謂的有滅即是寂滅、涅槃，那麼你現在就是斷盡煩惱的阿羅漢了嗎？』 尊者殊勝說：『我說有滅即是寂滅、涅槃，但我並非斷盡煩惱的阿羅漢。』 尊者那羅說：『你所說的話前後矛盾，自相違背。正如你所說，有滅即是寂滅、涅槃，卻又說自己不是斷盡煩惱的阿羅漢？』 尊者殊勝對尊者那羅說：『我現在打個比方，有智慧的人可以通過比喻來理解。比如在曠野路邊有一口井，沒有繩子也沒有水桶，無法取水。這時，有一個行人，被炎熱和口渴所困擾，繞著井邊尋找，沒有繩子和水桶，他仔細觀察井水，如實地瞭解和看見，但並沒有接觸到井水。同樣，我說有滅即是寂滅、涅槃，但我自己並沒有達到斷盡煩惱的阿羅漢的境界。』
English version 『Venerable Mosila!』 someone asked, 『Is there a different belief, or even a different endurance, that can give rise to self-realized knowledge and vision, that is, the so-called cessation, tranquility, and Nirvana?』 Venerable Mosila replied: 『There is a different belief, or even a different endurance, that can give rise to self-realized knowledge and vision, that is, the so-called cessation, tranquility, and Nirvana.』 He further asked: 『Venerable Mosila! If cessation is tranquility and Nirvana, then are you, who say this, an Arhat now, having exhausted all defilements?』 Venerable Mosila remained silent and did not answer. He remained silent and did not answer the second and third times he was asked. At this time, Venerable Sushanta said to Venerable Mosila: 『You stop for a moment, and I will answer Venerable Nara for you.』 Venerable Mosila said: 『I will stop for a moment, and you answer for me.』 At this time, Venerable Sushanta said to Venerable Nara: 『There is a different belief, or even a different endurance, that can give rise to self-realized knowledge and vision, that is, the so-called cessation is tranquility and Nirvana.』 At that time, Venerable Nara asked Venerable Sushanta: 『If there is a different belief, or even a different endurance, that can give rise to self-realized knowledge and vision, that is, the so-called cessation is tranquility and Nirvana, then are you now an Arhat who has exhausted all defilements?』 Venerable Sushanta said: 『I say that cessation is tranquility and Nirvana, but I am not an Arhat who has exhausted all defilements.』 Venerable Nara said: 『What you say is contradictory and inconsistent. As you said, cessation is tranquility and Nirvana, yet you say you are not an Arhat who has exhausted all defilements?』 Venerable Sushanta said to Venerable Nara: 『I will now give an analogy. A wise person can understand through analogies. For example, there is a well by the side of a wilderness road, without a rope or a bucket, making it impossible to draw water. At this time, a traveler, troubled by heat and thirst, searches around the well, without a rope or a bucket. He carefully observes the well water, truly understands and sees it, but does not touch the water. Similarly, I say that cessation is tranquility and Nirvana, but I myself have not reached the state of an Arhat who has exhausted all defilements.』
。」
爾時，尊者阿難語尊者那羅言：「彼尊者殊勝所說，汝復云何？」
尊者那羅語尊者阿難言：「尊者殊勝善說真實，知復何言。」
時，彼正士各各說已，從座起去。
（三五二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若諸沙門、婆羅門於法不如實知，法集、法滅、法滅道跡不如實知，彼非沙門、沙門數，非婆羅門、婆羅門數，彼亦非沙門義、婆羅門義，見法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』
「云何法不如實知？云何法集不如實知？云何法滅不如實知？云何法滅道跡不如實知？謂于老死法不如實知，老死集、老死滅、老死滅道跡不如實知。如是生、有、取、愛、受、觸、六入處不如實知，六入處集、六入處滅、六入處滅道跡不如實知。如是諸法不如實知，法集、法滅、法滅道跡不如實知。
「若諸沙門、婆羅門於法如實知，法集、法滅、法滅道跡如實知，當知是沙門、婆羅門，沙門之沙門數、婆羅門之婆羅門數。彼以沙門義、婆羅門義，見法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有
現代漢語譯本 當時，尊者阿難對尊者那羅說：『那位尊者殊勝所說的，你又覺得如何呢？』 尊者那羅對尊者阿難說：『尊者殊勝說得很好很真實，我還能說什麼呢？』 當時，那些修行人都各自說完，就從座位上起身離開了。
（三五二）
我是這樣聽說的：
一時，佛住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『如果沙門、婆羅門對於法不能如實地瞭解，對於法的生起、法的滅盡、以及導致法滅盡的道路不能如實地瞭解，他們就不是真正的沙門，不屬於沙門的行列，也不是真正的婆羅門，不屬於婆羅門的行列。他們也不能算是真正理解了沙門和婆羅門的意義。他們不能通過自己對法的理解來親自證實：『我已經斷絕了生死輪迴，清凈的修行已經完成，該做的已經做完，自己知道不會再有來世。』
『什麼叫做對法不能如實地瞭解？什麼叫做對法的生起不能如實地瞭解？什麼叫做對法的滅盡不能如實地瞭解？什麼叫做對導致法滅盡的道路不能如實地瞭解？那就是對於老死之法不能如實地瞭解，對於老死的生起、老死的滅盡、以及導致老死滅盡的道路不能如實地瞭解。同樣，對於生、有、取、愛、受、觸、六入處不能如實地瞭解，對於六入處的生起、六入處的滅盡、以及導致六入處滅盡的道路不能如實地瞭解。像這樣，對於這些法不能如實地瞭解，對於法的生起、法的滅盡、以及導致法滅盡的道路不能如實地瞭解。
『如果沙門、婆羅門對於法能夠如實地瞭解，對於法的生起、法的滅盡、以及導致法滅盡的道路能夠如實地瞭解，那麼他們就可以被認為是真正的沙門和婆羅門，屬於沙門的行列和婆羅門的行列。他們能夠真正理解沙門和婆羅門的意義，通過自己對法的理解來親自證實：『我已經斷絕了生死輪迴，清凈的修行已經完成，該做的已經做完，自己知道不會再有來世。』
English version Then, Venerable Ananda said to Venerable Narada, 'What do you think of what the Venerable Shusheng said?' Venerable Narada said to Venerable Ananda, 'Venerable Shusheng spoke well and truthfully, what more can I say?' Then, those practitioners, having each spoken, rose from their seats and departed.
(352)
Thus have I heard:
At one time, the Buddha was staying at Jeta's Grove in Anathapindika's Park in Shravasti.
Then, the World Honored One addressed the monks, 'If any ascetics or Brahmins do not truly understand the Dharma, do not truly understand the arising of Dharma, the cessation of Dharma, and the path leading to the cessation of Dharma, they are not true ascetics, not among the ranks of ascetics, nor are they true Brahmins, not among the ranks of Brahmins. They also do not truly understand the meaning of ascetics and Brahmins. They cannot, through their own understanding of the Dharma, personally verify: 『My birth is exhausted, the holy life is established, what was to be done is done, I know for myself that there will be no further existence.』
『What is meant by not truly understanding the Dharma? What is meant by not truly understanding the arising of Dharma? What is meant by not truly understanding the cessation of Dharma? What is meant by not truly understanding the path leading to the cessation of Dharma? It is not truly understanding the Dharma of old age and death, not truly understanding the arising of old age and death, the cessation of old age and death, and the path leading to the cessation of old age and death. Likewise, not truly understanding birth, existence, grasping, craving, feeling, contact, and the six sense bases, not truly understanding the arising of the six sense bases, the cessation of the six sense bases, and the path leading to the cessation of the six sense bases. In this way, not truly understanding these Dharmas, not truly understanding the arising of Dharma, the cessation of Dharma, and the path leading to the cessation of Dharma.』
『If any ascetics or Brahmins truly understand the Dharma, truly understand the arising of Dharma, the cessation of Dharma, and the path leading to the cessation of Dharma, then they can be considered true ascetics and Brahmins, among the ranks of ascetics and Brahmins. They truly understand the meaning of ascetics and Brahmins, and through their own understanding of the Dharma, they can personally verify: 『My birth is exhausted, the holy life is established, what was to be done is done, I know for myself that there will be no further existence.』'
。』
「何等法如實知？何等法集、法滅、法滅道跡如實知？謂老死法如實知，老死集、老死滅、老死滅道跡如實知。如是生、有、取、愛、受、觸、六入處如實知，六入處集、六入處滅、六入處滅道跡如實知。如是諸法如實知，法集、法滅、法滅道跡如實知。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（三五三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若沙門、婆羅門於法不如實知，法集、法滅、法滅道跡不如實知，當知是沙門、婆羅門，非沙門之沙門數，非婆羅門之婆羅門數，彼亦非沙門義、非婆羅門義，見法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』
「何等法不如實知？何等法集、法滅、法滅道跡不如實知？謂六入處法不如實知，六入處集、六入處滅、六入處滅道跡不如實知，而於觸如實知者，無有是處，觸集、觸滅、觸滅道跡如實知者，無有是處。如是受、愛、取、有、生、老、死如實知者，無有是處。
「若沙門、婆羅門於六入處如實知，六入處集、六入處滅、六入處滅道跡如實知者，于觸如實知，斯有是處。如是受、愛、取、有、生、老、死如實知者，斯有是處
現代漢語譯本 『什麼法是如實知？什麼法是集、滅、滅道跡如實知？』意思是說，對老死法如實知，對老死集、老死滅、老死滅道跡如實知。同樣，對生、有、取、愛、受、觸、六入處如實知，對六入處集、六入處滅、六入處滅道跡如實知。像這樣，對諸法如實知，對法集、法滅、法滅道跡如實知。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。
（三五三）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『如果沙門、婆羅門對法不如實知，對法集、法滅、法滅道跡不如實知，應當知道這些沙門、婆羅門，不屬於沙門中的沙門，不屬於婆羅門中的婆羅門，他們也不具備沙門的意義、婆羅門的意義，不能自己通過見法作證：『我生已盡，梵行已立，所作已作，自知不受後有。』
『什麼法不如實知？什麼法集、法滅、法滅道跡不如實知？』意思是說，對六入處法不如實知，對六入處集、六入處滅、六入處滅道跡不如實知，如果說對觸如實知，這是不可能的，對觸集、觸滅、觸滅道跡如實知，也是不可能的。同樣，如果說對受、愛、取、有、生、老、死如實知，也是不可能的。
『如果沙門、婆羅門對六入處如實知，對六入處集、六入處滅、六入處滅道跡如實知，那麼對觸如實知，這是有可能的。同樣，對受、愛、取、有、生、老、死如實知，也是有可能的。』
English version 'What is the Dharma that is truly known? What is the origin, cessation, and path to the cessation of the Dharma that is truly known?' It means truly knowing the Dharma of old age and death, truly knowing the origin, cessation, and path to the cessation of old age and death. Likewise, truly knowing birth, existence, grasping, craving, feeling, contact, and the six sense bases, truly knowing the origin, cessation, and path to the cessation of the six sense bases. In this way, truly knowing all Dharmas, truly knowing the origin, cessation, and path to the cessation of the Dharmas. After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
(353)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
Then, the World Honored One addressed the bhikkhus, saying: 'If a samana or brahmana does not truly know the Dharma, does not truly know the origin, cessation, and path to the cessation of the Dharma, it should be known that these samanas and brahmanas are not counted among the samanas, nor among the brahmanas. They also do not possess the meaning of a samana or the meaning of a brahmana, and cannot themselves, through seeing the Dharma, bear witness: 'My birth is exhausted, the holy life is established, what had to be done is done, I know that I will not have another existence.'
'What is the Dharma that is not truly known? What is the origin, cessation, and path to the cessation of the Dharma that is not truly known?' It means not truly knowing the Dharma of the six sense bases, not truly knowing the origin, cessation, and path to the cessation of the six sense bases. If it is said that one truly knows contact, this is impossible; truly knowing the origin, cessation, and path to the cessation of contact is also impossible. Likewise, if it is said that one truly knows feeling, craving, grasping, existence, birth, old age, and death, this is also impossible.
'If a samana or brahmana truly knows the six sense bases, truly knows the origin, cessation, and path to the cessation of the six sense bases, then truly knowing contact is possible. Likewise, truly knowing feeling, craving, grasping, existence, birth, old age, and death is also possible.'
。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（三五四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「若諸沙門、婆羅門於六入處不如實知，而欲超度觸者，無有是處，觸集、觸滅、觸滅道跡超度者，無有是處。如是超度受、愛、取、有、生、老、死者，無有是處，超度老死集、老死滅、老死滅道跡者，無有是處。若沙門、婆羅門於六入處如實知，六入處集、六入處滅、六入處滅道跡如實知，而超度觸者，斯有是處。如是超度受、愛、取、有、生、老、死者，斯有是處，乃至超度老死滅道跡者，斯有是處。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
如老死，乃至六入處三經。
如是老死，乃至行三經，亦如是說。
（三五五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當覺知老死，覺知老死集、老死滅、老死滅道跡。如是，乃至當覺知行、行集、行滅、行滅道跡。
「云何當覺知老死？覺知緣生故有老死，如是老死覺知。云何老死集？生集是老死集，如是老死集覺知。云何老死滅覺知？謂生滅是老死滅，如是老死滅覺知
現代漢語譯本 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（三五四）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘……如上面所說。不同之處在於：『如果沙門、婆羅門對六入處不能如實知曉，卻想超越觸，這是不可能的；觸的生起、觸的滅盡、觸的滅盡之道，想要超越，也是不可能的。像這樣想要超越受、愛、取、有、生、老、死，也是不可能的；想要超越老死的生起、老死的滅盡、老死的滅盡之道，也是不可能的。如果沙門、婆羅門對六入處如實知曉，對六入處的生起、六入處的滅盡、六入處的滅盡之道如實知曉，從而超越觸，這是可能的。像這樣超越受、愛、取、有、生、老、死，這是可能的，乃至超越老死滅盡之道，這也是可能的。』
佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
如同老死，乃至六入處的三部經。
如同老死，乃至行三部經，也是這樣說的。
（三五五）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『應當覺知老死，覺知老死的生起、老死的滅盡、老死的滅盡之道。像這樣，乃至應當覺知行、行的生起、行的滅盡、行的滅盡之道。』
『如何應當覺知老死？覺知因緣生起故有老死，這樣就是老死的覺知。如何是老死集？生的生起是老死集，這樣就是老死集的覺知。如何是老死滅的覺知？所謂生的滅盡就是老死滅，這樣就是老死滅的覺知。
English version After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(354)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Sravasti.
At that time, the World Honored One told the monks... as said above. The difference is: 'If the ascetics and Brahmins do not truly know the six sense bases, and yet wish to transcend contact, this is not possible; to transcend the arising of contact, the cessation of contact, and the path leading to the cessation of contact, this is not possible. Likewise, to transcend feeling, craving, grasping, becoming, birth, old age, and death, this is not possible; to transcend the arising of old age and death, the cessation of old age and death, and the path leading to the cessation of old age and death, this is not possible. If the ascetics and Brahmins truly know the six sense bases, and truly know the arising of the six sense bases, the cessation of the six sense bases, and the path leading to the cessation of the six sense bases, and thereby transcend contact, this is possible. Likewise, to transcend feeling, craving, grasping, becoming, birth, old age, and death, this is possible, and even to transcend the path leading to the cessation of old age and death, this is possible.'
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
Like old age and death, and so on, up to the three sutras on the six sense bases.
Like old age and death, and so on, up to the three sutras on action, it is also said in this way.
(355)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Sravasti.
At that time, the World Honored One told the monks: 'You should be aware of old age and death, be aware of the arising of old age and death, the cessation of old age and death, and the path leading to the cessation of old age and death. Likewise, you should be aware of action, the arising of action, the cessation of action, and the path leading to the cessation of action.'
'How should one be aware of old age and death? Be aware that due to conditions arising, there is old age and death; this is the awareness of old age and death. What is the arising of old age and death? The arising of birth is the arising of old age and death; this is the awareness of the arising of old age and death. What is the awareness of the cessation of old age and death? The cessation of birth is the cessation of old age and death; this is the awareness of the cessation of old age and death.'
。云何老死滅道跡覺知？謂八聖道是老死滅道跡，如是老死滅道跡覺知，乃至云何行覺知？謂三行，身行、口行、意行，如是行覺知。云何行集覺知？謂無明集是行集，如是行集覺知。云何行滅覺知？無明滅是行滅，如是行滅覺知。云何行滅道跡覺知？謂八聖道是行滅道跡，如是行滅道跡覺知。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（三五六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四十四種智。諦聽，善思，當爲汝說。何等為四十四種智？謂老死智、老死集智、老死滅智、老死滅道跡智。如是生、有、取、愛、受、觸、六入處、名色、識、行智，行集智、行滅智、行滅道跡智，是名四十四種智。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三五七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有七十七種智。諦聽，善思，當爲汝說。云何七十七種智，生緣老死智，非餘生緣老死智；過去生緣老死智，非余過去生緣老死智；未來生緣老死智，非余未來生緣老死智；及法住智，無常、有為、心所緣生、盡法、變易法、離欲法、滅法斷知智
現代漢語譯本：如何覺知老死滅之道跡？是指八聖道是老死滅之道跡，如此覺知老死滅之道跡。乃至如何覺知行？是指三種行，身行、口行、意行，如此覺知行。如何覺知行之集起？是指無明之集起是行之集起，如此覺知行之集起。如何覺知行之滅？是指無明之滅是行之滅，如此覺知行之滅。如何覺知行滅之道跡？是指八聖道是行滅之道跡，如此覺知行滅之道跡。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （三五六） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有四十四種智慧。仔細聽，好好思考，我將為你們解說。哪四十四種智慧呢？是指老死智、老死集智、老死滅智、老死滅道跡智。如此，生、有、取、愛、受、觸、六入處、名色、識、行智，行集智、行滅智、行滅道跡智，這稱為四十四種智慧。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （三五七） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有七十七種智慧。仔細聽，好好思考，我將為你們解說。哪七十七種智慧呢？生緣老死智，非其餘生緣老死智；過去生緣老死智，非其餘過去生緣老死智；未來生緣老死智，非其餘未來生緣老死智；以及法住智，無常、有為、心所緣生、盡法、變易法、離欲法、滅法斷知智』
English version: How does one perceive the path leading to the cessation of old age and death? It is the Noble Eightfold Path that is the path leading to the cessation of old age and death. Thus is the perception of the path leading to the cessation of old age and death. And how does one perceive action? It is the three actions: bodily action, verbal action, and mental action. Thus is the perception of action. How does one perceive the arising of action? It is the arising of ignorance that is the arising of action. Thus is the perception of the arising of action. How does one perceive the cessation of action? It is the cessation of ignorance that is the cessation of action. Thus is the perception of the cessation of action. How does one perceive the path leading to the cessation of action? It is the Noble Eightfold Path that is the path leading to the cessation of action. Thus is the perception of the path leading to the cessation of action. After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly. (356) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks, saying: 'There are forty-four kinds of wisdom. Listen carefully, reflect well, and I will explain them to you. What are the forty-four kinds of wisdom? They are the wisdom of old age and death, the wisdom of the arising of old age and death, the wisdom of the cessation of old age and death, and the wisdom of the path leading to the cessation of old age and death. Likewise, the wisdom of birth, existence, grasping, craving, feeling, contact, the six sense bases, name and form, consciousness, and action; the wisdom of the arising of action, the wisdom of the cessation of action, and the wisdom of the path leading to the cessation of action. These are called the forty-four kinds of wisdom.' After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly. (357) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks, saying: 'There are seventy-seven kinds of wisdom. Listen carefully, reflect well, and I will explain them to you. What are the seventy-seven kinds of wisdom? The wisdom of old age and death conditioned by birth, not the wisdom of old age and death conditioned by other things; the wisdom of old age and death conditioned by past birth, not the wisdom of old age and death conditioned by other past birth; the wisdom of old age and death conditioned by future birth, not the wisdom of old age and death conditioned by other future birth; and the wisdom of the stability of the law, impermanence, conditioned, arising from mental objects, the law of exhaustion, the law of change, the law of detachment, and the wisdom of knowing the cessation of the law.'
。如是生、有、取、愛、受、觸、六入處、名色、識、行、無明緣行智，非余無明緣行智；過去無明緣行智，非余過去無明緣行智；未來無明緣行智，非余未來無明緣行智；及法住智，無常、有為、心所緣生、盡法、變易法、無慾法、滅法斷智，是名七十七種智。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三五八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有增法、減法。諦聽，善思，當爲汝說。云何增法？所謂此有故彼有，此起故彼起，謂緣無明行，緣行識，乃至純大苦聚集，是名增法。云何減法？謂此無故彼無，此滅故彼滅，所謂無明滅則行滅，乃至純大苦聚滅，是名減法。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如增法、減法。如是生法、變易法、集法、滅法如上說。
如當說三經，有應當知三經如上說。
（三五九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若思量、若妄想生，彼使攀緣識住；有攀緣識住故，有未來世生、老、病、死、憂、悲、惱、苦。如是純大苦聚集
現代漢語譯本：『例如，生、有、取、愛、受、觸、六入處、名色、識、行、無明緣行智，不是其他的無明緣行智；過去的無明緣行智，不是其他的過去的無明緣行智；未來的無明緣行智，不是其他的未來的無明緣行智；以及法住智，無常、有為、心所緣生、盡法、變易法、無慾法、滅法斷智，這被稱為七十七種智慧。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （三五八） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有增法、減法。仔細聽，好好思考，我將為你們解說。什麼是增法？所謂「此有故彼有，此起故彼起」，即以無明為緣而有行，以行為緣而有識，乃至純粹的大苦聚集，這稱為增法。什麼是減法？所謂「此無故彼無，此滅故彼滅」，即無明滅則行滅，乃至純粹的大苦聚滅，這稱為減法。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 如增法、減法。像這樣，生法、變易法、集法、滅法如上面所說。 像將要說的三部經，應當知道這三部經如上面所說。 （三五九） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果思量、妄想產生，它們會使攀緣的識住留；因為有攀緣的識住留，所以有未來世的生、老、病、死、憂、悲、惱、苦。這樣就是純粹的大苦聚集。』
English version: 'For example, the wisdom of birth, existence, grasping, love, feeling, contact, the six sense bases, name and form, consciousness, volitional formations, and ignorance as a condition for volitional formations, is not other ignorance as a condition for volitional formations; past ignorance as a condition for volitional formations, is not other past ignorance as a condition for volitional formations; future ignorance as a condition for volitional formations, is not other future ignorance as a condition for volitional formations; and the wisdom of the law abiding, impermanence, conditioned, arising from mental objects, the law of cessation, the law of change, the law of desirelessness, the wisdom of the cessation of the law, these are called the seventy-seven kinds of wisdom.' Having spoken this discourse, the monks rejoiced in what the Buddha had said and practiced accordingly. (358) Thus have I heard: At one time, the Buddha was staying at the Jeta Grove in Anathapindika's Park in Savatthi. Then, the Blessed One addressed the monks: 'There are increasing and decreasing laws. Listen carefully, think well, and I will explain it to you. What are the increasing laws? It is said that 'when this exists, that exists; when this arises, that arises,' that is, with ignorance as a condition, volitional formations arise; with volitional formations as a condition, consciousness arises, and so on, until the accumulation of pure great suffering, this is called the increasing law. What are the decreasing laws? It is said that 'when this does not exist, that does not exist; when this ceases, that ceases,' that is, when ignorance ceases, volitional formations cease, and so on, until the cessation of the pure great suffering, this is called the decreasing law.' Having spoken this discourse, the monks rejoiced in what the Buddha had said and practiced accordingly. Like the increasing and decreasing laws. In this way, the laws of birth, change, accumulation, and cessation are as described above. Like the three discourses that will be spoken, it should be known that these three discourses are as described above. (359) Thus have I heard: At one time, the Buddha was staying at the Jeta Grove in Anathapindika's Park in Savatthi. Then, the Blessed One addressed the monks: 'If thoughts and imaginings arise, they cause clinging consciousness to remain; because clinging consciousness remains, there is future birth, old age, sickness, death, sorrow, grief, distress, and suffering. Thus is the accumulation of pure great suffering.'
。若不思量、不妄想，無使無攀緣識住；無攀緣識住故，于未來世生、老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三六〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若思量、若妄想者，則有使攀緣識住；有攀緣識住故，入于名色；入名色故，有未來世生、老、病、死、憂、悲、惱、苦。如是純大苦聚集，若不思量、無妄想，無使無攀緣識住；無攀緣識住故，不入名色，不入名色故，生、老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三六一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有思量、有妄想，則有使攀緣識住；有攀緣識住故，入于名色；入名色故，則有往來；有往來故，則有生死；有生死故，則有未來世生、老、病、死、憂、悲、惱、苦。如是純大苦聚集，若不思量、無妄想，無使無攀緣識住；無攀緣識住故，不入名色；不入名色故，則無往來；無往來故，則無生死；無生死故，于未來世生、老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅
現代漢語譯本：如果不起思量、不生妄想，就不會有使意識攀緣停留的因素；因為沒有使意識攀緣停留的因素，那麼在未來的生命中，生、老、病、死、憂愁、悲傷、苦惱、痛苦就會滅除，這樣就徹底滅除了巨大的苦難集合。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （三六〇） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果起思量、生妄想，就會有使意識攀緣停留的因素；因為有使意識攀緣停留的因素，就會進入名色（精神和物質）；因為進入名色，就會有未來世的生、老、病、死、憂愁、悲傷、苦惱、痛苦。這樣就聚集了巨大的苦難。如果不起思量、不生妄想，就不會有使意識攀緣停留的因素；因為沒有使意識攀緣停留的因素，就不會進入名色；因為不進入名色，生、老、病、死、憂愁、悲傷、苦惱、痛苦就會滅除，這樣就徹底滅除了巨大的苦難集合。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （三六一） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果有思量、有妄想，就會有使意識攀緣停留的因素；因為有使意識攀緣停留的因素，就會進入名色；因為進入名色，就會有往來（輪迴）；因為有往來，就會有生死；因為有生死，就會有未來世的生、老、病、死、憂愁、悲傷、苦惱、痛苦。這樣就聚集了巨大的苦難。如果不起思量、不生妄想，就不會有使意識攀緣停留的因素；因為沒有使意識攀緣停留的因素，就不會進入名色；因為不進入名色，就不會有往來；因為沒有往來，就不會有生死；因為沒有生死，在未來的生命中，生、老、病、死、憂愁、悲傷、苦惱、痛苦就會滅除，這樣就徹底滅除了巨大的苦難集合。』
English version: If there is no thinking, no delusion, there will be no cause for consciousness to cling and abide; because there is no cause for consciousness to cling and abide, then in future lives, birth, old age, sickness, death, sorrow, grief, distress, and suffering will cease, thus completely extinguishing the great accumulation of suffering. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (360) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'If there is thinking, if there is delusion, then there will be a cause for consciousness to cling and abide; because there is a cause for consciousness to cling and abide, one enters into name and form (mind and matter); because one enters into name and form, there will be future lives of birth, old age, sickness, death, sorrow, grief, distress, and suffering. Thus, a great accumulation of suffering is gathered. If there is no thinking, no delusion, there will be no cause for consciousness to cling and abide; because there is no cause for consciousness to cling and abide, one does not enter into name and form; because one does not enter into name and form, birth, old age, sickness, death, sorrow, grief, distress, and suffering will cease, thus completely extinguishing the great accumulation of suffering.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (361) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'If there is thinking, if there is delusion, then there will be a cause for consciousness to cling and abide; because there is a cause for consciousness to cling and abide, one enters into name and form; because one enters into name and form, there will be coming and going (reincarnation); because there is coming and going, there will be birth and death; because there is birth and death, there will be future lives of birth, old age, sickness, death, sorrow, grief, distress, and suffering. Thus, a great accumulation of suffering is gathered. If there is no thinking, no delusion, there will be no cause for consciousness to cling and abide; because there is no cause for consciousness to cling and abide, one does not enter into name and form; because one does not enter into name and form, there will be no coming and going; because there is no coming and going, there will be no birth and death; because there is no birth and death, in future lives, birth, old age, sickness, death, sorrow, grief, distress, and suffering will cease, thus completely extinguishing the great accumulation of suffering.'
。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三六二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有多聞比丘。云何如來施設多聞比丘？」
諸比丘白佛：「世尊是法根、法眼、法依。唯愿為說『多聞比丘』，諸比丘聞已，當受奉行。」
佛告比丘：「諦聽，善思，當爲汝說。諸比丘！若有比丘聞老、病、死，生厭、離欲、滅盡法，是名多聞比丘。如是生、有、取、愛、受、觸、六入處、名色、識、行，生厭、離欲、滅盡法，是名多聞比丘，是名如來所施設多聞比丘。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三六三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「所謂說法比丘，云何說法比丘？云何如來施設說法比丘？」
諸比丘白佛：「世尊是法根、法眼、法依。唯愿為說『說法比丘』，諸比丘聞已，當受奉行。」
佛告諸比丘：「若有比丘說老、病、死，生厭、離欲、滅盡法，是名說法比丘。如是說生、有、取、愛、受、觸、六入處、名色、識、行，是生厭、離欲、滅盡法，是名說法比丘。諸比丘！是名如來施設說法比丘
現代漢語譯本 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（三六二）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『有博聞的比丘。如來如何設立博聞的比丘？』
眾比丘稟告佛陀：『世尊是法的根本、法的眼睛、法的依靠。唯愿為我們解說『博聞比丘』，眾比丘聽聞后，當會接受奉行。』
佛陀告訴比丘們：『仔細聽，好好思考，我當爲你們解說。諸比丘！如果有比丘聽聞老、病、死，生起厭惡、離欲、滅盡之法，這稱為博聞比丘。像這樣，聽聞生、有、取、愛、受、觸、六入處、名色、識、行，生起厭惡、離欲、滅盡之法，這稱為博聞比丘，這是如來所設立的博聞比丘。』
佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（三六三）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『所謂說法比丘，如何是說法比丘？如來如何設立說法比丘？』
眾比丘稟告佛陀：『世尊是法的根本、法的眼睛、法的依靠。唯愿為我們解說『說法比丘』，眾比丘聽聞后，當會接受奉行。』
佛陀告訴眾比丘：『如果有比丘說老、病、死，生起厭惡、離欲、滅盡之法，這稱為說法比丘。像這樣，說生、有、取、愛、受、觸、六入處、名色、識、行，是生起厭惡、離欲、滅盡之法，這稱為說法比丘。諸比丘！這是如來所設立的說法比丘。』
English version Having spoken this discourse, the bhikkhus rejoiced in what the Blessed One had said and practiced accordingly.
(362)
Thus have I heard:
At one time the Blessed One was dwelling at Savatthi, in Jeta's Grove, Anathapindika's Park.
Then the Blessed One addressed the bhikkhus, saying: 'There is a learned bhikkhu. How does the Tathagata establish a learned bhikkhu?'
The bhikkhus said to the Blessed One: 'Venerable sir, the Blessed One is the root of the Dhamma, the eye of the Dhamma, the reliance of the Dhamma. It would be good if the Blessed One would explain what a 'learned bhikkhu' is. Having heard it, the bhikkhus will practice accordingly.'
The Blessed One said: 'Listen, bhikkhus, pay close attention, I will tell you. Bhikkhus, if a bhikkhu, on hearing of old age, sickness, and death, develops revulsion, dispassion, and cessation, this is called a learned bhikkhu. Likewise, on hearing of birth, existence, grasping, craving, feeling, contact, the six sense bases, name-and-form, consciousness, and volitional formations, he develops revulsion, dispassion, and cessation, this is called a learned bhikkhu. This is how the Tathagata establishes a learned bhikkhu.'
Having spoken this discourse, the bhikkhus rejoiced in what the Blessed One had said and practiced accordingly.
(363)
Thus have I heard:
At one time the Blessed One was dwelling at Savatthi, in Jeta's Grove, Anathapindika's Park.
Then the Blessed One addressed the bhikkhus, saying: 'What is called a Dhamma-preaching bhikkhu? How does the Tathagata establish a Dhamma-preaching bhikkhu?'
The bhikkhus said to the Blessed One: 'Venerable sir, the Blessed One is the root of the Dhamma, the eye of the Dhamma, the reliance of the Dhamma. It would be good if the Blessed One would explain what a 'Dhamma-preaching bhikkhu' is. Having heard it, the bhikkhus will practice accordingly.'
The Blessed One said: 'Bhikkhus, if a bhikkhu speaks of old age, sickness, and death, as leading to revulsion, dispassion, and cessation, this is called a Dhamma-preaching bhikkhu. Likewise, if he speaks of birth, existence, grasping, craving, feeling, contact, the six sense bases, name-and-form, consciousness, and volitional formations, as leading to revulsion, dispassion, and cessation, this is called a Dhamma-preaching bhikkhu. Bhikkhus, this is how the Tathagata establishes a Dhamma-preaching bhikkhu.'
。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三六四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「謂法次法向。諸比丘！云何名為法次法向？」
諸比丘白佛：「世尊是法根、法眼、法依。善哉！世尊！唯愿為說，諸比丘聞已，當受奉行。」
佛告諸比丘：「若比丘于老、病、死，生厭、離欲、滅盡向，是名法次法向。如是生，乃至行，生厭、離欲、滅盡向，是名法次法向。諸比丘！是名如來施設法次法向。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
雜阿含經卷第十四 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第十五
宋天竺三藏求那跋陀羅譯
（三六五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「謂見法般涅槃。云何如來說見法般涅槃？」
諸比丘白佛：「世尊是法根、法眼、法依。善哉！世尊！唯愿為說見法般涅槃，諸比丘聞已，當受奉行。云何比丘得見法般涅槃？」
佛告比丘：「諦聽，善思，當爲汝說
現代漢語譯本 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（三六四）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『所謂法次法向。諸比丘！什麼叫做「法次法向」呢？』
眾比丘稟告佛陀：『世尊是法的根本、法的眼睛、法的依靠。太好了！世尊！希望您為我們解說，眾比丘聽聞后，當會接受奉行。』
佛陀告訴眾比丘：『如果比丘對於老、病、死，生起厭惡、離欲、趨向滅盡，這就叫做「法次法向」。像這樣對於生，乃至對於行，生起厭惡、離欲、趨向滅盡，這就叫做「法次法向」。諸比丘！這就是如來所施設的「法次法向」。』
佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
《雜阿含經》卷第十四 大正藏第 02 冊 No. 0099 《雜阿含經》
《雜阿含經》卷第十五
宋天竺三藏求那跋陀羅譯
（三六五）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『所謂見法般涅槃。如來說的「見法般涅槃」是什麼意思呢？』
眾比丘稟告佛陀：『世尊是法的根本、法的眼睛、法的依靠。太好了！世尊！希望您為我們解說「見法般涅槃」，眾比丘聽聞后，當會接受奉行。比丘如何才能得見法般涅槃呢？』
佛陀告訴比丘們：『仔細聽，好好思考，我當爲你們解說』
English version After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
(364)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi.
Then, the World-Honored One addressed the bhikkhus, saying: 'It is said, practice in accordance with the Dharma. Bhikkhus! What is meant by 「practice in accordance with the Dharma」?'
The bhikkhus said to the Buddha: 'The World-Honored One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma. Excellent! World-Honored One! We beseech you to explain it, and the bhikkhus, having heard it, will accept and practice it.'
The Buddha told the bhikkhus: 'If a bhikkhu, regarding old age, sickness, and death, generates aversion, detachment, and inclination towards cessation, this is called 「practice in accordance with the Dharma.」 Likewise, regarding birth, and even regarding actions, generating aversion, detachment, and inclination towards cessation, this is called 「practice in accordance with the Dharma.」 Bhikkhus! This is what the Tathagata has established as 「practice in accordance with the Dharma.」'
After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
Miscellaneous Agama Sutra, Scroll 14 Taisho Tripitaka, Vol. 02, No. 0099, Miscellaneous Agama Sutra
Miscellaneous Agama Sutra, Scroll 15
Translated by Tripitaka Gunabhadra of the Song Dynasty from India
(365)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi.
Then, the World-Honored One addressed the bhikkhus, saying: 'It is said, seeing the Dharma and attaining Nirvana. What does the Tathagata mean by 「seeing the Dharma and attaining Nirvana」?'
The bhikkhus said to the Buddha: 'The World-Honored One is the root of the Dharma, the eye of the Dharma, the reliance of the Dharma. Excellent! World-Honored One! We beseech you to explain 「seeing the Dharma and attaining Nirvana,」 and the bhikkhus, having heard it, will accept and practice it. How does a bhikkhu attain seeing the Dharma and attaining Nirvana?'
The Buddha told the bhikkhus: 'Listen carefully, think well, and I will explain it to you.'
。若有比丘于老、病、死，厭、離欲、滅盡，不起諸漏，心善解脫，是名比丘得見法般涅槃。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三六六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「毗婆尸佛未成正覺時，獨一靜處，專精禪思，作如是念：『一切世間皆入生死，自生自熟，自滅自沒，而彼眾生於老死之上出世間道不如實知。』即自觀察：『何緣有此老死？』如是正思惟觀察，得如實無間等起知：『有生故有此老死，緣生故有老死。』復正思惟：『何緣故有此生？』尋復正思惟，無間等起知：『緣有故有生。』尋復正思惟：『何緣故有有？』尋復正思惟，如實無間等起知：『有取故有有。』尋復正思惟：『何緣故有取？』尋復正思惟，如實無間等起觀察：『取法味著顧念，緣觸愛所增長。』當知緣愛取，緣取有，緣有生，緣生老、病、死、憂、悲、惱、苦，如是純大苦聚集。譬如緣油炷而然燈，彼時時增油治炷，彼燈常明，熾然不息……」如前來嘆譬、城譬廣說。
佛說是經已，諸比丘聞佛所說，歡喜奉行。
如毗婆尸佛，如是尸棄佛、毗濕波浮佛、迦羅迦孫提佛、迦那迦牟尼佛、迦葉佛，皆如是說
現代漢語譯本：如果有一位比丘對於衰老、疾病、死亡感到厭惡、想要脫離慾望、想要滅盡煩惱，並且不再產生各種煩惱，內心得到徹底的解脫，這位比丘就稱為證得了法的涅槃。 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地接受並遵照實行。 （三六六） 我（阿難）是這樣聽說的： 有一次，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『毗婆尸佛在還沒有成正覺的時候，獨自一人在安靜的地方，專心禪思，心中這樣想：『世間一切眾生都陷入生死的輪迴，自己出生，自己成熟，自己滅亡，自己消失，而這些眾生對於超越老死的出世間之道卻不能如實地瞭解。』於是他自己觀察：『是什麼原因導致了老死？』這樣正確地思考觀察，他如實地、無間斷地認識到：『因為有生，所以才有老死，老死是緣于生而產生的。』他又正確地思考：『是什麼原因導致了生？』他繼續正確地思考，無間斷地認識到：『因為有「有」，所以才有生。』他又繼續正確地思考：『是什麼原因導致了「有」？』他繼續正確地思考，如實地、無間斷地認識到：『因為有「取」，所以才有「有」。』他又繼續正確地思考：『是什麼原因導致了「取」？』他繼續正確地思考，如實地、無間斷地觀察到：『「取」是由於貪戀、執著于感官的快樂，是由於接觸所產生的愛慾增長而來的。』應當知道，因為有愛慾，所以有「取」；因為有「取」，所以有「有」；因為有「有」，所以有生；因為有生，所以有老、病、死、憂愁、悲傷、苦惱，這樣就聚集了純粹的大苦。就像燈依靠燈油和燈芯燃燒一樣，不斷地新增燈油，調整燈芯，燈就會持續明亮，燃燒不息……』就像前面所說的比喻、城池的比喻一樣，廣泛地說明。 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地接受並遵照實行。 就像毗婆尸佛一樣，尸棄佛、毗濕波浮佛、迦羅迦孫提佛、迦那迦牟尼佛、迦葉佛，他們也都是這樣說的。
English version: 'If a bhikkhu, regarding old age, sickness, and death, feels aversion, detachment, and a desire for cessation, and does not give rise to defilements, and whose mind is well liberated, such a bhikkhu is said to have attained the Dharma's Parinirvana.' Having spoken this discourse, the bhikkhus rejoiced in the Blessed One's words and practiced accordingly. (366) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus: 'When Vipassi Buddha had not yet attained complete enlightenment, he was alone in a secluded place, engaged in focused meditation, and thought thus: 「All beings in the world are subject to birth and death, they arise, mature, perish, and disappear, and these beings do not truly understand the path that transcends old age and death.」 He then observed: 「What is the cause of this old age and death?」 Through correct contemplation and observation, he realized without interruption: 「Because there is birth, there is old age and death; old age and death arise due to birth.」 He further contemplated: 「What is the cause of birth?」 He continued to contemplate correctly and realized without interruption: 「Because there is 『becoming,』 there is birth.」 He further contemplated: 「What is the cause of 『becoming』?」 He continued to contemplate correctly and realized without interruption: 「Because there is 『clinging,』 there is 『becoming.』」 He further contemplated: 「What is the cause of 『clinging』?」 He continued to contemplate correctly and observed without interruption: 「Clinging arises from the enjoyment of the taste of the senses, from attachment and consideration, and is increased by the love that arises from contact.」 It should be known that due to love, there is clinging; due to clinging, there is becoming; due to becoming, there is birth; due to birth, there is old age, sickness, death, sorrow, lamentation, pain, and distress. Thus, a great mass of suffering arises. Just as a lamp is lit by oil and a wick, and by constantly adding oil and adjusting the wick, the lamp continues to burn brightly and without ceasing…」 as explained extensively in the previous similes and the simile of the city. Having spoken this discourse, the bhikkhus rejoiced in the Blessed One's words and practiced accordingly. Just as Vipassi Buddha spoke, so did Sikhi Buddha, Vessabhu Buddha, Kakusandha Buddha, Konagamana Buddha, and Kassapa Buddha.
。
（三六七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當勤方便修習禪思，內寂其心。所以者何？比丘禪思，內寂其心，精勤方便者。如是如實顯現。云何如實顯現？老死如實顯現，老死集、老死滅、老死滅道跡如實顯現；生、有、取、愛、受、觸、六入處、名色、識、行如實顯現，行集、行滅、行滅道跡如實顯現。此諸法無常、有為、有漏如實顯現。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三六八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修無量三摩提，專精繫念，修無量三摩提，專精繫念已。如是如實顯現。云何如實顯現？謂老死如實顯現，乃至行如實顯現，此諸法無常、有為、有漏。如是如實顯現。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三六九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 （三六七） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴各位比丘：『應當勤奮努力地修習禪定，使內心寂靜。為什麼呢？比丘修習禪定，內心寂靜，精勤努力，就能如實地顯現真理。如何如實顯現呢？老死如實顯現，老死的生起、老死的滅盡、老死滅盡的道路如實顯現；生、有、取、愛、受、觸、六入處、名色、識、行如實顯現，行的生起、行的滅盡、行滅盡的道路如實顯現。這些法都是無常的、有為的、有漏的，如實顯現。』 佛陀說完這部經后，各位比丘聽了佛陀的教誨，歡喜地奉行。 （三六八） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴各位比丘：『應當修習無量三摩地，專心一意地繫念。修習無量三摩地，專心一意地繫念后，就能如實地顯現真理。如何如實顯現呢？就是老死如實顯現，乃至行如實顯現，這些法都是無常的、有為的、有漏的。這樣就能如實地顯現。』 佛陀說完這部經后，各位比丘聽了佛陀的教誨，歡喜地奉行。 （三六九） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version (367) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One addressed the monks, saying: 'You should diligently practice meditation, calming your minds internally. Why is that? When a monk meditates, calms his mind internally, and is diligent, then things will appear as they truly are. How do things appear as they truly are? Aging and death appear as they truly are, the arising of aging and death, the cessation of aging and death, and the path leading to the cessation of aging and death appear as they truly are; birth, existence, grasping, craving, feeling, contact, the six sense bases, name and form, consciousness, and volitional formations appear as they truly are, the arising of volitional formations, the cessation of volitional formations, and the path leading to the cessation of volitional formations appear as they truly are. These dharmas are impermanent, conditioned, and defiled, and appear as they truly are.' After the Buddha had spoken this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. (368) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One addressed the monks, saying: 'You should cultivate immeasurable samadhi, focusing your minds intently. Having cultivated immeasurable samadhi and focused your minds intently, things will appear as they truly are. How do things appear as they truly are? Aging and death appear as they truly are, and so on up to volitional formations appear as they truly are. These dharmas are impermanent, conditioned, and defiled. Thus, things appear as they truly are.' After the Buddha had spoken this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. (369) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti.
。
爾時，世尊告諸比丘：「昔者毗婆尸佛未成正覺時，住菩提所，不久成佛，詣菩提樹下，敷草為座，結跏趺坐，端坐正念，一坐七日，於十二緣起逆順觀察，所謂此有故彼有，此起故彼起，緣無明行，乃至緣生有老死，及純大苦聚集，純大苦聚滅。
「彼毗婆尸佛正坐七日已，從三昧覺，說此偈言：
「『如此諸法生， 梵志勤思禪， 永離諸疑惑， 知因緣生法。 若知因生苦， 知諸受滅盡， 知因緣法盡， 則知有漏盡。 如此諸法生， 梵志勤思禪， 永離諸疑惑， 知有因生苦。 如此諸法生， 梵志勤思禪， 永離諸疑惑， 知諸受滅盡。 如此諸法生， 梵志勤思禪， 永離諸疑惑， 知因緣法盡。 如此諸法生， 梵志勤思禪， 永離諸疑惑， 知盡諸有漏。 如此諸法生， 梵志勤思禪， 普照諸世間， 如日住虛空。 破壞諸魔軍， 覺諸結解脫。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如毗婆尸佛，如是尸棄佛、毗濕波浮佛、迦羅迦孫提佛、迦那迦牟尼佛、迦葉佛，亦如是說
現代漢語譯本 當時，世尊告訴各位比丘：『過去，毗婆尸佛在尚未成正覺時，住在菩提樹附近，不久之後即將成佛。他來到菩提樹下，鋪上草作為座位，結跏趺坐，端正坐好，心念專注。他一坐就是七天，對十二因緣進行逆向和順向的觀察，也就是所謂『此有故彼有，此起故彼起』，從無明緣起行，乃至從生緣起老死，以及純粹的大苦聚集，純粹的大苦聚滅。 『毗婆尸佛在正坐七天後，從禪定中醒來，說了這首偈語： 『如此諸法生起，修行者勤奮禪思，永遠脫離各種疑惑，明白因緣所生的法。 如果知道因緣產生苦，知道各種感受的滅盡，知道因緣法滅盡，就能知道有漏的滅盡。 如此諸法生起，修行者勤奮禪思，永遠脫離各種疑惑，明白有因緣產生苦。 如此諸法生起，修行者勤奮禪思，永遠脫離各種疑惑，明白各種感受的滅盡。 如此諸法生起，修行者勤奮禪思，永遠脫離各種疑惑，明白因緣法滅盡。 如此諸法生起，修行者勤奮禪思，永遠脫離各種疑惑，明白滅盡各種有漏。 如此諸法生起，修行者勤奮禪思，普遍照耀世間，如同太陽懸掛在虛空。 摧毀各種魔軍，覺悟各種煩惱的解脫。』 佛陀說完這部經后，各位比丘聽了佛陀所說，都歡喜地奉行。 如同毗婆尸佛一樣，尸棄佛、毗濕波浮佛、迦羅迦孫提佛、迦那迦牟尼佛、迦葉佛，也都是這樣說的。
English version At that time, the World Honored One told the bhikkhus: 'In the past, when Vipasyin Buddha had not yet attained complete enlightenment, he resided near the Bodhi tree. Soon after, he was about to become a Buddha. He went under the Bodhi tree, spread grass as a seat, sat in the lotus position, sat upright with mindfulness. He sat for seven days, observing the twelve links of dependent origination in both forward and reverse order, that is, 'this exists, therefore that exists; this arises, therefore that arises,' from ignorance conditioning volitional actions, up to birth conditioning old age and death, and the gathering of pure great suffering, and the cessation of pure great suffering. 'After Vipasyin Buddha had sat upright for seven days, he awoke from samadhi and spoke this verse: 'Thus do all dharmas arise, the Brahmin diligently contemplates in meditation, forever free from all doubts, understanding the dharmas arising from conditions. If one knows that suffering arises from conditions, knows the extinction of all feelings, knows the extinction of conditioned dharmas, then one knows the extinction of outflows. Thus do all dharmas arise, the Brahmin diligently contemplates in meditation, forever free from all doubts, understanding that suffering arises from conditions. Thus do all dharmas arise, the Brahmin diligently contemplates in meditation, forever free from all doubts, understanding the extinction of all feelings. Thus do all dharmas arise, the Brahmin diligently contemplates in meditation, forever free from all doubts, understanding the extinction of conditioned dharmas. Thus do all dharmas arise, the Brahmin diligently contemplates in meditation, forever free from all doubts, understanding the extinction of all outflows. Thus do all dharmas arise, the Brahmin diligently contemplates in meditation, universally illuminating the world, like the sun dwelling in the sky. Destroying all the armies of Mara, awakening to the liberation from all fetters.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. Just like Vipasyin Buddha, so did Sikhi Buddha, Visvabhu Buddha, Krakucchanda Buddha, Kanakamuni Buddha, and Kasyapa Buddha also speak.
。
（三七〇）
如是我聞：
一時，佛住郁毗羅尼連禪河側大菩提所，不久當成正覺，往詣菩提樹下，敷草為座，結跏趺坐，正身正念……如前廣說。
（三七一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四食資益眾生，令得住世攝受長養。何等為四？謂一、粗摶食，二、細觸食，三、意思食，四、識食。
「此四食何因、何集、何生、何觸？謂此諸食愛因、愛集、愛生、愛觸。此愛何因、何集、何生、何觸？謂愛受因、受集、受生、受觸。此受何因、何集、何生、何觸？謂受觸因、觸集、觸生、觸觸，此觸何因、何集、何生、何觸？謂觸六入處因、六入處集、六入處生、六入處觸。六入處集是觸集，觸集是受集，受集是愛集，愛集是食集，食集故未來世生、老、病、死、憂、悲、惱、苦集，如是純大苦聚集。
「如是六入處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則食滅，食滅故於未來世生、老、病、死、憂、悲、惱、苦滅，如是純大苦聚滅。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三七二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 （三七〇） 我是這樣聽說的： 一時，佛陀住在郁毗羅尼連禪河邊的大菩提樹下，即將證得正覺。他前往菩提樹下，鋪上草作為座位，結跏趺坐，端正身體，保持正念……如同之前詳細描述的那樣。 （三七一） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有四種食物滋養眾生，使他們得以存活、攝受和成長。是哪四種呢？第一是粗糙的摶食，第二是細微的觸食，第三是意思食，第四是識食。』 『這四種食物的因、集、生、觸是什麼呢？是愛。這些食物以愛為因、愛為集、愛為生、愛為觸。這愛的因、集、生、觸是什麼呢？是受。愛以受為因、受為集、受為生、受為觸。這受的因、集、生、觸是什麼呢？是觸。受以觸為因、觸為集、觸為生、觸為觸。這觸的因、集、生、觸是什麼呢？是六入處。觸以六入處為因、六入處為集、六入處為生、六入處為觸。六入處的集是觸的集，觸的集是受的集，受的集是愛的集，愛的集是食的集，食的集導致未來世的生、老、病、死、憂、悲、惱、苦聚集，這樣就形成了純粹的大苦聚集。』 『同樣，六入處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則食滅，食滅則未來世的生、老、病、死、憂、悲、惱、苦滅，這樣就消除了純粹的大苦聚集。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （三七二） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version (370) Thus have I heard: At one time, the Buddha was dwelling near the great Bodhi tree by the bank of the Nairanjana River in Uruvilva, about to attain enlightenment. He went to the Bodhi tree, spread grass for a seat, sat in the lotus position, straightened his body, and maintained mindfulness... as described in detail before. (371) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park in Shravasti. Then, the World-Honored One addressed the monks: 'There are four kinds of nutriment that sustain beings, enabling them to live, be maintained, and grow. What are the four? They are: first, coarse food; second, fine contact food; third, volitional food; and fourth, consciousness food.' 'What are the cause, origin, arising, and contact of these four kinds of nutriment? They are love. These foods have love as their cause, love as their origin, love as their arising, and love as their contact. What are the cause, origin, arising, and contact of this love? They are feeling. Love has feeling as its cause, feeling as its origin, feeling as its arising, and feeling as its contact. What are the cause, origin, arising, and contact of this feeling? They are contact. Feeling has contact as its cause, contact as its origin, contact as its arising, and contact as its contact. What are the cause, origin, arising, and contact of this contact? They are the six sense bases. Contact has the six sense bases as its cause, the six sense bases as its origin, the six sense bases as its arising, and the six sense bases as its contact. The origin of the six sense bases is the origin of contact, the origin of contact is the origin of feeling, the origin of feeling is the origin of love, the origin of love is the origin of nutriment, and the origin of nutriment leads to the accumulation of birth, old age, sickness, death, sorrow, lamentation, pain, and distress in future lives, thus forming a pure mass of great suffering.' 'Likewise, when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, love ceases; when love ceases, nutriment ceases; and when nutriment ceases, birth, old age, sickness, death, sorrow, lamentation, pain, and distress in future lives cease, thus eliminating the pure mass of great suffering.' After the Buddha had spoken this discourse, the monks, having heard the Buddha's teachings, joyfully practiced them. (372) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park in Shravasti.
。
爾時，世尊告諸比丘：「有四食資益眾生，令得住世攝受長養。何等為四？一、粗摶食，二、細觸食，三、意思食，四、識食。」
時，有比丘名曰頗求那，住佛后扇佛，白佛言：「世尊！誰食此識？」
佛告頗求那：「我不言有食識者，我若言有食識者，汝應作是問，我說識是食。汝應問言：『何因緣故有識食？』我則答言：『能招未來有，令相續生，有有故有六入處，六入處緣觸。』」
頗求那復問：「為誰觸？」
佛告頗求那：「我不言有觸者，我若言有觸者，汝應作是問：『為誰觸？』汝應如是問：『何因緣故生觸？』我應如是答：『六入處緣觸，觸緣受。』」
復問：「為誰受？」
佛告頗求那：「我不說有受者，我若言有受者，汝應問：『為誰受？』汝應問言：『何因緣故有受？』我應如是答：『觸緣故有受，受緣愛。』」
復問：「世尊！為誰愛？」
佛告頗求那：「我不說有愛者，我若說言有愛者，汝應作是問：『為誰愛？』汝應問言：『何緣故有愛？』我應如是答：『緣受故有愛，愛緣取
現代漢語譯本 那時，世尊告訴眾比丘：『有四種食物滋養眾生，使他們得以存活於世，並得到攝受和成長。是哪四種呢？第一是粗糙的摶食，第二是精細的觸食，第三是意念食，第四是識食。』 當時，有一位名叫頗求那的比丘，站在佛陀身後為他扇風，他問佛陀：『世尊，是誰在食用這個識呢？』 佛陀告訴頗求那：『我沒有說有食用識的人。如果我說有食用識的人，你才應該這樣問。我說識是食物。你應該問：『是什麼因緣導致有識食？』我則會回答：『它能招引未來的存在，使之相續產生，因為有存在所以有六入處，六入處緣于觸。』 頗求那又問：『是誰在觸？』 佛陀告訴頗求那：『我沒有說有觸的人。如果我說有觸的人，你才應該這樣問：『是誰在觸？』你應該這樣問：『是什麼因緣導致產生觸？』我應該這樣回答：『六入處緣于觸，觸緣于受。』 他又問：『是誰在感受？』 佛陀告訴頗求那：『我沒有說有感受的人。如果我說有感受的人，你才應該問：『是誰在感受？』你應該問：『是什麼因緣導致有感受？』我應該這樣回答：『觸緣故有感受，感受緣于愛。』 他又問：『世尊，是誰在愛？』 佛陀告訴頗求那：『我沒有說有愛的人。如果我說有愛的人，你才應該這樣問：『是誰在愛？』你應該問：『是什麼因緣導致有愛？』我應該這樣回答：『緣于感受所以有愛，愛緣于取。』
English version At that time, the World Honored One told the monks: 'There are four kinds of food that nourish sentient beings, enabling them to live in the world, and to be sustained and grow. What are the four? First, coarse food; second, fine contact food; third, volitional food; and fourth, consciousness food.' Then, there was a monk named Phagguna, who was standing behind the Buddha fanning him. He asked the Buddha: 'World Honored One, who eats this consciousness?' The Buddha told Phagguna: 'I do not say there is one who eats consciousness. If I said there is one who eats consciousness, you should ask that question. I say consciousness is food. You should ask: 『What is the cause and condition for consciousness food?』 I would then answer: 『It can attract future existence, causing it to arise continuously. Because there is existence, there are the six sense bases, and the six sense bases are conditioned by contact.』 Phagguna asked again: 'Who contacts?' The Buddha told Phagguna: 'I do not say there is one who contacts. If I said there is one who contacts, you should ask that question: 『Who contacts?』 You should ask: 『What is the cause and condition for the arising of contact?』 I should answer: 『The six sense bases are conditioned by contact, and contact is conditioned by feeling.』 He asked again: 'Who feels?' The Buddha told Phagguna: 'I do not say there is one who feels. If I said there is one who feels, you should ask: 『Who feels?』 You should ask: 『What is the cause and condition for feeling?』 I should answer: 『Feeling is conditioned by contact, and feeling is conditioned by craving.』 He asked again: 'World Honored One, who craves?' The Buddha told Phagguna: 'I do not say there is one who craves. If I said there is one who craves, you should ask that question: 『Who craves?』 You should ask: 『What is the cause and condition for craving?』 I should answer: 『Craving is conditioned by feeling, and grasping is conditioned by craving.』'
。』」
復問：「世尊！為誰取？」
佛告頗求那：「我不說言有取者，我若說言有取者，汝應問言：『為誰取？』汝應問言：『何緣故有取？』我應答言：『愛緣故有取，取緣有。』」
復問：「世尊！為誰有？」
佛告頗求那：「我不說有有者，我若說有有者，汝應問言：『為誰有？』汝今應問：『何緣故有有？』我應答言：『緣取故有有，能招當來有觸生是名有，有六入處，六入處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老、病、死、憂、悲、惱、苦。如是純大苦聚集，謂六入處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，如是純大苦聚集滅。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三七三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四食資益眾生，令得住世攝受長養。云何為四？謂一、粗摶食，二、細觸食，三、意思食，四、識食
現代漢語譯本 又問：『世尊！為誰而取？』 佛告訴頗求那：『我沒有說有取的人。如果我說有取的人，你應該問：『為誰而取？』你應該問：『因為什麼原因而有取？』我應該回答：『因為愛的原因而有取，因為取的原因而有有。』 又問：『世尊！為誰而有？』 佛告訴頗求那：『我沒有說有有的人。如果我說有有的人，你應該問：『為誰而有？』你現在應該問：『因為什麼原因而有有？』我應該回答：『因為取的原因而有有，能夠招感未來有觸的產生，這叫做有。有六入處，六入處緣于觸，觸緣于受，受緣于愛，愛緣于取，取緣于有，有緣于生，生緣于老、病、死、憂、悲、惱、苦。這樣就是純粹的大苦聚集。所謂六入處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、惱、苦滅，這樣就是純粹的大苦聚集的滅。』 佛說完這部經后，眾比丘聽了佛所說，歡喜奉行。 （三七三） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有四種食物資養眾生，使他們能夠住世，攝受長養。哪四種呢？第一是粗摶食，第二是細觸食，第三是意思食，第四是識食。』
English version Again he asked: 『Venerable Sir, for whom is this taking?』 The Buddha told Phagguna: 『I do not say there is a taker. If I were to say there is a taker, you should ask: 『For whom is this taking?』 You should ask: 『What is the cause for taking?』 I should answer: 『Because of craving there is taking, because of taking there is becoming.』 Again he asked: 『Venerable Sir, for whom is this becoming?』 The Buddha told Phagguna: 『I do not say there is a becoming one. If I were to say there is a becoming one, you should ask: 『For whom is this becoming?』 You should now ask: 『What is the cause for becoming?』 I should answer: 『Because of taking there is becoming, which can bring about future contact. This is called becoming. There are six sense bases, the six sense bases are conditioned by contact, contact is conditioned by feeling, feeling is conditioned by craving, craving is conditioned by taking, taking is conditioned by becoming, becoming is conditioned by birth, birth is conditioned by old age, sickness, death, sorrow, lamentation, pain, grief, and despair. Thus, this is the arising of the entire mass of suffering. When the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, taking ceases; when taking ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, old age, sickness, death, sorrow, lamentation, pain, grief, and despair cease. Thus, this is the cessation of the entire mass of suffering.』 After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly. (373) Thus have I heard: At one time, the Buddha was staying at Jeta』s Grove, Anathapindika』s Park, in Savatthi. Then, the Blessed One addressed the monks: 『There are four kinds of nutriment that sustain beings, enabling them to remain in existence and to grow. What are the four? They are: first, coarse food; second, contact food; third, volitional food; and fourth, consciousness food.』
。
「云何比丘觀察摶食？譬如有夫婦二人，唯有一子，愛念將養，欲度曠野險道難處，糧食乏盡，飢餓困極，計無濟理，作是議言：『正有一子，極所愛念，若食其肉，可得度難，莫令在此三人俱死。』作是計已，即殺其子，含悲垂淚，強食其肉，得度曠野。云何？比丘！彼人夫婦共食子肉，寧取其味，貪嗜美樂與不？」
答曰：「不也，世尊！」
復問：「比丘！彼強食其肉，為度曠野險道與不？」
答言：「如是，世尊！」
佛告比丘：「凡食摶食，當如是觀。如是觀者，摶食斷知，摶食斷知已，於五欲功德貪愛則斷，五欲功德貪愛斷者，我不見彼多聞聖弟子於五欲功德上有一結使而不斷者，有一結系故，則還生此世。
「云何比丘觀察觸食？譬如有牛，生剝其皮，在在處處，諸蟲唼食，沙土坌塵，草木針刺，若依于地，地蟲所食，若依於水，水蟲所食，若依空中，飛蟲所食，臥起常有苦毒此身。如是，比丘！于彼觸食，當如是觀。如是觀者，觸食斷知，觸食斷知者，三受則斷，三受斷者，多聞聖弟子于上無所復作，所作已作故
現代漢語譯本 『比丘如何觀察摶食？譬如有一對夫婦，只有一個兒子，他們非常疼愛他，想要帶著他穿越荒野險峻的道路，但糧食耗盡，飢餓難耐，實在沒有辦法了，於是他們商量說：『我們只有一個兒子，是我們最疼愛的，如果吃他的肉，就可以度過難關，免得我們三個人都死在這裡。』打定主意后，他們就殺死了自己的兒子，含著悲傷的眼淚，強忍著吃他的肉，才得以穿越荒野。怎麼樣，比丘！那對夫婦一起吃兒子的肉，是爲了品嚐味道，貪圖美味享樂嗎？』 回答說：『不是的，世尊！』 又問：『比丘！他們強忍著吃兒子的肉，是爲了度過荒野險峻的道路，對嗎？』 回答說：『是的，世尊！』 佛告訴比丘：『凡是吃摶食，應當這樣觀察。這樣觀察的人，就能斷除對摶食的執著，斷除對摶食的執著后，對於五欲的貪愛就會斷除。五欲的貪愛斷除的人，我沒有見過哪個多聞的聖弟子在五欲上還有任何一個結使沒有斷除的，如果有一個結系，就會再次投生到這個世間。 『比丘如何觀察觸食？譬如有一頭牛，被活生生地剝了皮，無論在哪裡，都會被各種蟲子啃食，被沙土塵埃覆蓋，被草木的尖刺刺傷，如果躺在地上，就會被地裡的蟲子啃食，如果躺在水裡，就會被水裡的蟲子啃食，如果躺在空中，就會被飛蟲啃食，無論躺著還是起來，這身體都充滿了痛苦。比丘！對於觸食，應當這樣觀察。這樣觀察的人，就能斷除對觸食的執著，斷除對觸食的執著后，三種感受就會斷除，三種感受斷除后，多聞的聖弟子在上就沒有什麼需要再做的了，因為該做的都已經做完了。』
English version 『How does a monk contemplate morsel food? Suppose there is a couple, and they have only one son, whom they love and cherish. They wish to cross a desolate and dangerous wilderness, but their food supply is exhausted, and they are extremely hungry and distressed. Having no other recourse, they decide: 『We have only one son, whom we love dearly. If we eat his flesh, we can survive this ordeal, and prevent all three of us from dying here.』 Having made this decision, they kill their son, and with sorrowful tears, they force themselves to eat his flesh, and thus manage to cross the wilderness. Now, monks, when that couple ate their son』s flesh, were they doing so to enjoy the taste, to indulge in pleasure and delight?』 They replied, 『No, Venerable Sir.』 He asked again, 『Monks, did they force themselves to eat his flesh in order to cross the dangerous wilderness?』 They replied, 『Yes, Venerable Sir.』 The Buddha said to the monks, 『When consuming morsel food, one should contemplate it in this way. By contemplating in this way, one understands and abandons attachment to morsel food. Having abandoned attachment to morsel food, one abandons craving for the five sensual pleasures. I have not seen any learned noble disciple who has abandoned craving for the five sensual pleasures and still has any fetter remaining in regard to them. If there is a fetter, one will be reborn in this world again.』 『How does a monk contemplate contact food? Suppose there is a cow, and its skin is flayed off while it is still alive. Everywhere, insects feed on it, sand and dust cover it, and thorns and splinters pierce it. If it lies on the ground, earthworms feed on it; if it lies in water, water insects feed on it; if it lies in the air, flying insects feed on it. Whether lying down or standing up, this body is always filled with suffering. Monks, one should contemplate contact food in this way. By contemplating in this way, one understands and abandons attachment to contact food. Having abandoned attachment to contact food, the three feelings are abandoned. Having abandoned the three feelings, the learned noble disciple has nothing further to do, for what needed to be done has been done.』
。
「云何比丘觀察意思食？譬如聚落城邑邊有火起，無煙無炎，時有士夫聰明黠慧，背苦向樂，厭死樂生，作如是念：『彼有大火，無煙無炎，行來當避，莫令墮中，必死無疑。』作是思惟，常生思愿，舍遠而去。觀意思食，亦復如是。如是觀者，意思食斷；意思食斷者，三愛則斷；三愛斷者，彼多聞聖弟子于上更無所作，所作已作故。
「諸比丘！云何觀察識食？譬如國王，有防邏者，捉捕劫盜，縛送王所……」如前須深經廣說。「以彼因緣，受三百矛苦覺，晝夜苦痛，觀察識食，亦復如是。如是觀者，識食斷知，識食斷知者，名色斷知，名色斷知者，多聞聖弟子于上更無所作，所作已作故。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三七四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四食資益眾生，令得住世攝受長養。何等為四？一者摶食，二者觸食，三意思食，四者識食。
「若比丘於此四食有喜有貪，則識住增長，識住增長故，入于名色，入名色故，諸行增長，行增長故，當來有增長，當來有增長故，生、老、病、死、憂、悲、惱、苦集，如是純大苦聚集
現代漢語譯本 『比丘如何觀察意思食？譬如在村落或城鎮邊有火燃起，沒有煙也沒有火焰。這時，有一位聰明機智的人，背離痛苦追求快樂，厭惡死亡渴望生存，他會這樣想：『那裡有大火，沒有煙也沒有火焰，行走時應當避開，不要讓自己掉進去，那樣必定會死無疑。』他這樣思考，常常產生這樣的願望，遠遠地離開那裡。觀察意思食，也是這樣。像這樣觀察，意思食就會斷除；意思食斷除，三愛就會斷除；三愛斷除，這位多聞的聖弟子對於修行就再也沒有什麼可做的了，因為他已經完成了該做的事情。 『諸位比丘！如何觀察識食？譬如國王有守衛，他們捉捕盜賊，捆綁起來送到國王那裡……』就像之前《須深經》中詳細描述的那樣。『因為這個緣故，他承受三百矛刺的痛苦感覺，日夜痛苦。觀察識食，也是這樣。像這樣觀察，就能斷知識食；斷知識食，就能斷知名色；斷知名色，這位多聞的聖弟子對於修行就再也沒有什麼可做的了，因為他已經完成了該做的事情。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （三七四） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有四種食物滋養眾生，使他們得以存活於世，並得到攝受和成長。是哪四種呢？第一是摶食，第二是觸食，第三是意思食，第四是識食。』 『如果比丘對於這四種食物有喜好和貪慾，那麼識就會住留增長；識住留增長，就會進入名色；進入名色，諸行就會增長；諸行增長，未來就會有增長；未來有增長，就會產生生、老、病、死、憂、悲、惱、苦，這樣就聚集了純粹的大苦。』
English version 『How does a bhikkhu contemplate volitional food? It is like a fire arising near a village or town, without smoke or flame. Then a man, intelligent and wise, turning away from suffering and towards pleasure, disliking death and desiring life, would think thus: 『There is a great fire there, without smoke or flame. As I walk, I should avoid it, lest I fall into it, and surely die.』 Thinking thus, he constantly generates this wish, and goes far away. Contemplating volitional food is also like this. By contemplating in this way, volitional food is abandoned; when volitional food is abandoned, the three cravings are abandoned; when the three cravings are abandoned, that learned noble disciple has nothing further to do, for what had to be done has been done. 『Bhikkhus, how does one contemplate consciousness as food? It is like a king who has guards who capture thieves, bind them, and bring them to the king...』 as described in detail in the previous Sūtra of Susima. 『Because of that, he experiences the painful sensation of three hundred spear thrusts, suffering day and night. Contemplating consciousness as food is also like this. By contemplating in this way, consciousness as food is known to be abandoned; when consciousness as food is known to be abandoned, name-and-form is known to be abandoned; when name-and-form is known to be abandoned, that learned noble disciple has nothing further to do, for what had to be done has been done.』 After the Buddha had spoken this discourse, the bhikkhus, delighted by the Buddha』s words, practiced accordingly. (374) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika』s Park, in Savatthi. Then, the Blessed One addressed the bhikkhus: 『There are four kinds of nutriment that sustain beings, enabling them to remain in existence, and to be supported and grow. What are the four? They are: material food, contact as food, volitional food, and consciousness as food.』 『If a bhikkhu has delight and craving for these four kinds of food, then consciousness remains and grows; because consciousness remains and grows, it enters into name-and-form; because it enters into name-and-form, the activities grow; because the activities grow, there will be future growth; because there will be future growth, birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair arise, and thus a great mass of pure suffering is accumulated.』
。
「若於四食無貪無喜，無貪無喜故，識不住、不增長，識不住、不增長故，不入名色，不入名色故，行不增長，行不增長故，當來有不生不長，當來有不生長故，于未來世生、老、病、死、憂、悲、惱、苦不起。如是純大苦聚滅。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三七五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四食資益眾生，令得住世攝受長養。何等為四？一者摶食，二者觸食，三意思食，四者識食。諸比丘！於此四食有貪有喜，則有憂悲、有塵垢，若於四食無貪無喜，則無憂悲，亦無塵垢。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三七六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四食資益眾生，令得住世攝受長養。何等為四？一者摶食，二者觸食，三意思食，四者識食。
「諸比丘！於此四食有貪有喜，識住增長，乃至純大苦聚集。譬如樓閣宮殿，北西長廣，東西牕牖，日出東方，光照西壁。如是，比丘！於此四食有貪有喜……」如前廣說，乃至「純大苦聚集
現代漢語譯本 『如果對四種食物沒有貪戀和喜悅，因為沒有貪戀和喜悅，意識就不會停留、不會增長；意識不停留、不增長，就不會進入名色；不進入名色，行為就不會增長；行為不增長，未來的存在就不會產生、不會增長；未來的存在不產生、不增長，那麼在未來世，生、老、病、死、憂、悲、惱、苦就不會生起。這樣，純粹的大苦聚就會滅盡。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （三七五） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有四種食物滋養眾生，使他們得以住世、攝受和成長。哪四種呢？第一是摶食，第二是觸食，第三是意思食，第四是識食。諸比丘！如果對這四種食物有貪戀和喜悅，就會有憂愁悲傷、有塵垢；如果對這四種食物沒有貪戀和喜悅，就不會有憂愁悲傷，也沒有塵垢。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （三七六） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有四種食物滋養眾生，使他們得以住世、攝受和成長。哪四種呢？第一是摶食，第二是觸食，第三是意思食，第四是識食。』 『諸比丘！如果對這四種食物有貪戀和喜悅，意識就會停留增長，乃至純粹的大苦聚集。譬如樓閣宮殿，北面和西面長而寬廣，東西兩面有窗戶，太陽從東方升起，光線會照到西墻。同樣，比丘們！如果對這四種食物有貪戀和喜悅……』如前廣說，乃至『純粹的大苦聚集』。
English version 'If there is no craving or delight in the four kinds of food, because there is no craving or delight, consciousness does not dwell or increase; because consciousness does not dwell or increase, it does not enter name and form; because it does not enter name and form, action does not increase; because action does not increase, future existence will not arise or grow; because future existence does not arise or grow, in the future world, birth, old age, sickness, death, sorrow, grief, distress, and suffering will not arise. Thus, the entire mass of great suffering will cease.' After the Buddha spoke this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (375) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the Blessed One addressed the monks, saying: 'There are four kinds of food that nourish beings, enabling them to dwell in the world, be sustained, and grow. What are the four? They are: first, solid food; second, contact food; third, mental volition food; and fourth, consciousness food. Monks! If there is craving and delight in these four kinds of food, there will be sorrow and grief, and there will be defilement; if there is no craving or delight in these four kinds of food, there will be no sorrow or grief, and there will be no defilement.' After the Buddha spoke this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (376) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the Blessed One addressed the monks, saying: 'There are four kinds of food that nourish beings, enabling them to dwell in the world, be sustained, and grow. What are the four? They are: first, solid food; second, contact food; third, mental volition food; and fourth, consciousness food.' 'Monks! If there is craving and delight in these four kinds of food, consciousness dwells and increases, leading to the entire mass of great suffering. Just as a mansion or palace, long and wide on the north and west sides, with windows on the east and west sides, when the sun rises in the east, its light shines on the west wall. Similarly, monks! If there is craving and delight in these four kinds of food...' as previously explained, up to 'the entire mass of great suffering.'
。
「若於四食無貪無喜……」如前廣說，乃至「純大苦聚滅。譬如，比丘！樓閣宮殿，北西長廣，東西牕牖，日出東方，應照何所？」
比丘白佛言：「應照西壁。」
佛告比丘：「若無西壁，應何所照？」
比丘白佛言：「應照虛空，無所攀緣。」
「如是，比丘！於此四食無貪無喜，識無所住，乃至如是純大苦聚滅。」佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三七七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四食資益眾生，令得住世攝受長養。何等為四？一者摶食，二者觸食，三意思食，四者識食。諸比丘！於此四食有貪有喜，識住增長，乃至純大苦聚集。譬如。比丘！樓閣宮殿，北西長廣，東西牕牖，日出東方，應照何所？」
比丘白佛言：「應照西壁。」
佛告比丘：「如是，四食有貪有喜，識住增長，乃至如是大苦聚集。若於四食無貪無喜，亦無識住增長，乃至如是純大苦聚滅。譬如，比丘！畫師、畫師弟子集種種彩色，欲妝畫虛空，寧能畫不？」
比丘白佛：「不能。世尊！所以者何？彼虛空者，非色、無對、不可見
現代漢語譯本 『如果對於四種食物沒有貪戀和喜悅……』如同前面廣泛所說的那樣，乃至『純粹的大苦聚集滅盡。』譬如，比丘！樓閣宮殿，北面和西面長而寬廣，東西兩面有窗戶，太陽從東方升起，應該照到哪裡呢？』 比丘回答佛說：『應該照到西墻。』 佛告訴比丘：『如果沒有西墻，應該照到哪裡呢？』 比丘回答佛說：『應該照到虛空，沒有可以攀緣的地方。』 『如此，比丘！對於這四種食物沒有貪戀和喜悅，意識就沒有停留之處，乃至如此純粹的大苦聚集滅盡。』佛說完這部經，眾比丘聽了佛所說，歡喜地奉行。 （三七七） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有四種食物資養眾生，使他們能夠住世，攝受和增長。哪四種呢？第一是摶食，第二是觸食，第三是意思食，第四是識食。諸位比丘！對於這四種食物有貪戀和喜悅，意識就會停留和增長，乃至純粹的大苦聚集。譬如，比丘！樓閣宮殿，北面和西面長而寬廣，東西兩面有窗戶，太陽從東方升起，應該照到哪裡呢？』 比丘回答佛說：『應該照到西墻。』 佛告訴比丘：『如此，對於四種食物有貪戀和喜悅，意識就會停留和增長，乃至如此大苦聚集。如果對於四種食物沒有貪戀和喜悅，意識也不會停留和增長，乃至如此純粹的大苦聚集滅盡。譬如，比丘！畫師或畫師的弟子收集各種顏料，在虛空中作畫，能夠畫出來嗎？』 比丘回答佛說：『不能。世尊！為什麼呢？因為那虛空，不是有形體的，沒有對立的，不可見的。』
English version 'If there is no craving or joy for the four kinds of food...' as previously explained in detail, up to 'the complete cessation of the great mass of suffering.' For example, monks! A mansion or palace, long and wide on the north and west sides, with windows on the east and west sides, when the sun rises in the east, where should it shine?' The monks replied to the Buddha, 'It should shine on the west wall.' The Buddha told the monks, 'If there is no west wall, where should it shine?' The monks replied to the Buddha, 'It should shine on the void, with nothing to cling to.' 'Likewise, monks! If there is no craving or joy for these four kinds of food, consciousness has no place to dwell, and thus the complete cessation of the great mass of suffering occurs.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (377) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the monks, 'There are four kinds of food that nourish beings, enabling them to live in the world, to be sustained and to grow. What are the four? First is solid food, second is contact food, third is mental volition food, and fourth is consciousness food. Monks! If there is craving and joy for these four kinds of food, consciousness will dwell and grow, leading to the great mass of suffering. For example, monks! A mansion or palace, long and wide on the north and west sides, with windows on the east and west sides, when the sun rises in the east, where should it shine?' The monks replied to the Buddha, 'It should shine on the west wall.' The Buddha told the monks, 'Likewise, if there is craving and joy for the four kinds of food, consciousness will dwell and grow, leading to the great mass of suffering. If there is no craving or joy for the four kinds of food, consciousness will not dwell or grow, and thus the complete cessation of the great mass of suffering occurs. For example, monks! Can a painter or a painter's apprentice, gathering various colors, paint in the void?' The monks replied to the Buddha, 'No, World Honored One! Why is that? Because the void is formless, without opposition, and invisible.'
。」
「如是，比丘！於此四食無貪無喜，亦無識住增長，乃至如是純大苦聚滅。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三七八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四食資益眾生，令得住世攝受長養。何等為四？一者摶食，二者觸食，三意思食，四者識食。諸比丘！於此四食有貪有喜，識住增長，乃至純大苦聚集。譬如。比丘！畫師、若畫師弟子集種種彩，欲妝畫於色，作種種像。諸比丘！于意云何？彼畫師、畫師弟子寧能妝於色不？」
比丘白佛：「如是，世尊！能妝畫色。」
佛告比丘：「於此四食有貪有喜，識住增長，乃至如是純大苦聚集。諸比丘！若於四食無貪無喜，無有識住增長，乃至如是純大苦聚滅。比丘！譬如畫師、畫師弟子集種種彩，欲離於色有所妝畫，作種種像，寧能畫不？」
比丘白佛：「不能。世尊！」
「如是，比丘！若於四食無貪無喜，無有識住增長，乃至如是純大苦聚滅。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三七九）
如是我聞：
一時，佛住波羅㮈鹿野苑中仙人住處
現代漢語譯本 『正是如此，比丘！對於這四種食物沒有貪慾和喜好，意識就不會停留增長，最終導致純粹的大苦聚集滅亡。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （三七八） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有四種食物滋養眾生，使他們得以存活、攝受和成長。是哪四種呢？第一是摶食，第二是觸食，第三是意思食，第四是識食。諸位比丘！對於這四種食物有貪慾和喜好，意識就會停留增長，最終導致純粹的大苦聚集。譬如，比丘！畫師或畫師的弟子收集各種顏料，想要在顏色上進行描繪，創作各種影象。諸位比丘！你們認為如何？那位畫師或畫師的弟子能夠在顏色上進行描繪嗎？』 比丘回答佛陀：『是的，世尊！能夠在顏色上進行描繪。』 佛陀告訴比丘：『對於這四種食物有貪慾和喜好，意識就會停留增長，最終導致純粹的大苦聚集。諸位比丘！如果對於這四種食物沒有貪慾和喜好，意識就不會停留增長，最終導致純粹的大苦聚集滅亡。比丘！譬如畫師或畫師的弟子收集各種顏料，想要脫離顏色進行描繪，創作各種影象，能夠畫出來嗎？』 比丘回答佛陀：『不能，世尊！』 『正是如此，比丘！如果對於這四種食物沒有貪慾和喜好，意識就不會停留增長，最終導致純粹的大苦聚集滅亡。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （三七九） 如是我聞： 一時，佛陀住在波羅奈的鹿野苑中仙人居住的地方。
English version 'So it is, bhikkhus! When there is no craving or delight in these four kinds of nutriment, consciousness does not take hold and grow, and thus the entire mass of suffering ceases.' Having spoken this discourse, the bhikkhus were delighted and practiced the Buddha's teachings. (378) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus: 'There are four kinds of nutriment that sustain beings, enabling them to live, be supported, and grow. What are the four? They are: first, solid food; second, contact as nutriment; third, mental volition as nutriment; and fourth, consciousness as nutriment. Bhikkhus, when there is craving and delight in these four kinds of nutriment, consciousness takes hold and grows, and thus the entire mass of suffering arises. For example, bhikkhus, a painter or a painter's apprentice gathers various colors, desiring to paint on a surface, creating various images. Bhikkhus, what do you think? Can that painter or painter's apprentice paint on a surface?' The bhikkhus replied to the Buddha: 'Yes, Blessed One! They can paint on a surface.' The Buddha told the bhikkhus: 'When there is craving and delight in these four kinds of nutriment, consciousness takes hold and grows, and thus the entire mass of suffering arises. Bhikkhus, if there is no craving or delight in these four kinds of nutriment, consciousness does not take hold and grow, and thus the entire mass of suffering ceases. Bhikkhus, for example, a painter or a painter's apprentice gathers various colors, desiring to paint without a surface, creating various images. Can they paint?' The bhikkhus replied to the Buddha: 'No, Blessed One!' 'So it is, bhikkhus! When there is no craving or delight in these four kinds of nutriment, consciousness does not take hold and grow, and thus the entire mass of suffering ceases.' Having spoken this discourse, the bhikkhus were delighted and practiced the Buddha's teachings. (379) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at Isipatana near Varanasi, in the abode of the ascetics.
。
爾時，世尊告五比丘：「此苦聖諦，本所未曾聞法，當正思惟。時，生眼、智、明、覺，此苦集、此苦滅、此苦滅道跡聖諦，本所未曾聞法，當正思惟。時，生、眼、智、明、覺。
「複次，苦聖諦智當復知，本所未聞法，當正思惟。時，生眼、智、明、覺，苦集聖諦已知當斷，本所未曾聞法，當正思惟。時，生眼、智、明、覺。
「複次，苦集滅，此苦滅聖諦已知當知作證，本所未聞法，當正思惟。時，生眼、智、明、覺，復以此苦滅道跡聖諦已知當修，本所未曾聞法，當正思惟。時，生眼、智、明、覺。
「複次，比丘！此苦聖諦已知，知已出，所未聞法，當正思惟。時，生眼、智、明、覺；複次，此苦集聖諦已知，已斷出，所未聞法，當正思惟。時，生眼、智、明、覺。
「複次，苦滅聖諦已知、已作證出，所未聞法，當正思惟。時，生眼、智、明、覺；複次，苦滅道跡聖諦已知、已修出，所未曾聞法，當正思惟。時，生眼、智、明、覺。
「諸比丘！我於此四聖諦三轉十二行不生眼、智、明、覺者，我終不得於諸天、魔、梵、沙門、婆羅門聞法眾中，為解脫、為出、為離，亦不自證得阿耨多羅三藐三菩提
現代漢語譯本 那時，世尊告訴五位比丘：『這苦聖諦，是以前從未聽聞的法，應當如理思維。』當時，生起了眼、智、明、覺。『這苦的集起、這苦的滅盡、這導致苦滅的道跡聖諦，是以前從未聽聞的法，應當如理思維。』當時，生起了眼、智、明、覺。 『再者，對於苦聖諦的智慧應當進一步瞭解，這是以前從未聽聞的法，應當如理思維。』當時，生起了眼、智、明、覺。『苦集聖諦已經瞭解，應當斷除，這是以前從未聽聞的法，應當如理思維。』當時，生起了眼、智、明、覺。 『再者，苦的集起滅盡，這苦滅聖諦已經瞭解，應當知曉並作證，這是以前從未聽聞的法，應當如理思維。』當時，生起了眼、智、明、覺。『再者，這苦滅道跡聖諦已經瞭解，應當修習，這是以前從未聽聞的法，應當如理思維。』當時，生起了眼、智、明、覺。 『再者，比丘們！這苦聖諦已經瞭解，瞭解后已經出離，這是以前從未聽聞的法，應當如理思維。』當時，生起了眼、智、明、覺。『再者，這苦集聖諦已經瞭解，已經斷除並出離，這是以前從未聽聞的法，應當如理思維。』當時，生起了眼、智、明、覺。 『再者，苦滅聖諦已經瞭解，已經作證並出離，這是以前從未聽聞的法，應當如理思維。』當時，生起了眼、智、明、覺。『再者，苦滅道跡聖諦已經瞭解，已經修習並出離，這是以前從未聽聞的法，應當如理思維。』當時，生起了眼、智、明、覺。 『諸位比丘！我對於這四聖諦的三轉十二行，如果沒有生起眼、智、明、覺，我終究不能在諸天、魔、梵、沙門、婆羅門等聽聞佛法的大眾中，被認為是解脫、出離、遠離，也不能自己證得無上正等正覺。』
English version At that time, the Blessed One addressed the five bhikkhus: 'This noble truth of suffering, a teaching never before heard, should be rightly contemplated.' Then, there arose the eye, knowledge, understanding, and realization. 'This origin of suffering, this cessation of suffering, this path leading to the cessation of suffering, noble truths never before heard, should be rightly contemplated.' Then, there arose the eye, knowledge, understanding, and realization. 'Furthermore, the wisdom of the noble truth of suffering should be further understood, a teaching never before heard, should be rightly contemplated.' Then, there arose the eye, knowledge, understanding, and realization. 'The noble truth of the origin of suffering, having been understood, should be abandoned, a teaching never before heard, should be rightly contemplated.' Then, there arose the eye, knowledge, understanding, and realization. 'Furthermore, the cessation of the origin of suffering, this noble truth of the cessation of suffering, having been understood, should be known and realized, a teaching never before heard, should be rightly contemplated.' Then, there arose the eye, knowledge, understanding, and realization. 'Furthermore, this noble truth of the path leading to the cessation of suffering, having been understood, should be cultivated, a teaching never before heard, should be rightly contemplated.' Then, there arose the eye, knowledge, understanding, and realization. 'Furthermore, bhikkhus! This noble truth of suffering, having been understood, having been understood and transcended, a teaching never before heard, should be rightly contemplated.' Then, there arose the eye, knowledge, understanding, and realization. 'Furthermore, this noble truth of the origin of suffering, having been understood, having been abandoned and transcended, a teaching never before heard, should be rightly contemplated.' Then, there arose the eye, knowledge, understanding, and realization. 'Furthermore, the noble truth of the cessation of suffering, having been understood, having been realized and transcended, a teaching never before heard, should be rightly contemplated.' Then, there arose the eye, knowledge, understanding, and realization. 'Furthermore, the noble truth of the path leading to the cessation of suffering, having been understood, having been cultivated and transcended, a teaching never before heard, should be rightly contemplated.' Then, there arose the eye, knowledge, understanding, and realization. 'Bhikkhus! If, in these three rounds and twelve aspects of the four noble truths, the eye, knowledge, understanding, and realization had not arisen in me, I would not be considered liberated, transcended, or detached among the assembly of gods, demons, Brahmas, ascetics, and Brahmins who hear the Dharma, nor would I have attained the unsurpassed perfect enlightenment myself.'
。我已於四聖諦三轉十二行生眼、智、明、覺，故於諸天、魔、梵、沙門、婆羅門聞法眾中，得出、得脫，自證得成阿耨多羅三藐三菩提。」
爾時，世尊說是法時，尊者憍陳如及八萬諸天遠塵離垢，得法眼凈。
爾時，世尊告尊者憍陳如：「知法未？」
憍陳如白佛：「已知。世尊！」
復告尊者憍陳如：「知法未？」
拘鄰白佛：「已知。善逝！」
尊者拘鄰已知法故，是故名阿若拘鄰。
尊者阿若拘鄰知法已，地神舉聲唱言：「諸仁者！世尊于波羅㮈國仙人住處鹿野苑中三轉十二行法輪，諸沙門、婆羅門、諸天、魔、梵所未曾轉，多所饒益，多所安樂，哀愍世間，以義饒益，利安天人，增益諸天眾，減損阿修羅眾。」
地神唱已，聞虛空神天、四天王天、三十三天、炎魔天、兜率陀天、化樂天、他化自在天展轉傳唱，須臾之間，聞于梵天身。梵天乘聲唱言：「諸仁者，世尊于波羅㮈國仙人住處鹿野苑中三轉十二行法輪，諸沙門、婆羅門、諸天、魔、梵，及世間聞法未所曾轉，多所饒益，多所安樂，以義饒益諸天世人，增益諸天眾，減損阿修羅眾。」世尊于波羅㮈國仙人住處鹿野苑中轉法輪，是故此經名轉法輪經
現代漢語譯本：我已經通過對四聖諦的三轉十二行有了眼、智、明、覺，因此在諸天、魔、梵、沙門、婆羅門等聽法的人群中，我得以出離、解脫，並親自證得了無上正等正覺。 當時，世尊在宣說此法時，尊者憍陳如和八萬諸天遠離塵垢，獲得了清凈的法眼。 這時，世尊告訴尊者憍陳如：『你明白法了嗎？』 憍陳如回答佛說：『明白了，世尊！』 世尊又告訴尊者憍陳如：『你明白法了嗎？』 拘鄰回答佛說：『明白了，善逝！』 尊者拘鄰因為已經明白了法，所以被稱為阿若拘鄰。 尊者阿若拘鄰明白法后，地神高聲唱道：『各位仁者！世尊在波羅奈國仙人居住的鹿野苑中，三轉十二行法輪，這是沙門、婆羅門、諸天、魔、梵從未轉過的，它能帶來許多利益，許多安樂，憐憫世間，以正義利益，利益安樂天人，增加諸天眾，減少阿修羅眾。』 地神唱完后，虛空神天、四天王天、三十三天、炎魔天、兜率陀天、化樂天、他化自在天依次傳唱，片刻之間，傳到了梵天。梵天乘著聲音唱道：『各位仁者，世尊在波羅奈國仙人居住的鹿野苑中，三轉十二行法輪，這是沙門、婆羅門、諸天、魔、梵以及世間聽法者從未轉過的，它能帶來許多利益，許多安樂，以正義利益諸天世人，增加諸天眾，減少阿修羅眾。』世尊在波羅奈國仙人居住的鹿野苑中轉法輪，因此這部經被稱為轉法輪經。
English version: 'I have, through the three turnings and twelve aspects of the Four Noble Truths, gained the eye, the knowledge, the wisdom, and the understanding. Therefore, among the gods, demons, Brahmas, ascetics, Brahmins, and the assembly of those who hear the Dharma, I have attained liberation, freedom, and have personally realized the unsurpassed, complete, and perfect enlightenment.' At that time, when the World Honored One was speaking this Dharma, Venerable Kondanna and eighty thousand gods were freed from defilement and gained the pure Dharma eye. Then, the World Honored One said to Venerable Kondanna, 'Do you understand the Dharma?' Kondanna replied to the Buddha, 'I understand, World Honored One!' The World Honored One again said to Venerable Kondanna, 'Do you understand the Dharma?' Kondanna replied to the Buddha, 'I understand, Blessed One!' Because Venerable Kondanna had understood the Dharma, he was therefore named Ajnata Kondanna. After Venerable Ajnata Kondanna understood the Dharma, the earth gods raised their voices and proclaimed, 'Good sirs! The World Honored One, in the Deer Park at Isipatana in the country of Varanasi, has turned the Wheel of Dharma with three turnings and twelve aspects, which has never been turned by any ascetics, Brahmins, gods, demons, or Brahmas. It brings much benefit, much happiness, compassion for the world, benefits with righteousness, benefits and brings happiness to gods and humans, increases the assembly of gods, and decreases the assembly of Asuras.' After the earth gods proclaimed this, the gods of the sky, the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heavens, the Tusita Heavens, the Nirmanarati Heavens, and the Paranirmitavasavartin Heavens passed the message along, and in a short time, it reached the Brahma Heavens. The Brahma gods, riding on the sound, proclaimed, 'Good sirs, the World Honored One, in the Deer Park at Isipatana in the country of Varanasi, has turned the Wheel of Dharma with three turnings and twelve aspects, which has never been turned by any ascetics, Brahmins, gods, demons, Brahmas, or those in the world who hear the Dharma. It brings much benefit, much happiness, benefits gods and humans with righteousness, increases the assembly of gods, and decreases the assembly of Asuras.' The World Honored One turned the Wheel of Dharma in the Deer Park at Isipatana in the country of Varanasi, therefore this sutra is called the Turning of the Wheel of Dharma Sutra.
。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三八〇）
如是我聞：
一時，佛住波羅㮈仙人住處鹿野苑中。
爾時，世尊告諸比丘：「有四聖諦。何等為四？謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三八一）
如是我聞：
一時，佛住波羅㮈仙人住處鹿野苑中。
爾時，世尊告諸比丘：「有四聖諦。何等為四？謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。若比丘於此四聖諦未無間等者，當修無間等，起增上欲，方便堪能，正念正知，應當覺。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三八二）
如是我聞：
一時，佛住波羅㮈仙人住處鹿野苑中。
爾時，世尊告諸比丘：「有四聖諦。何等為四？謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。若比丘于苦聖諦當知、當解，于集聖諦當知、當斷，于苦滅聖諦當知、當證，于苦滅道跡聖諦當知、當修。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三八三）
如是我聞：
一時，佛住波羅㮈仙人住處鹿野苑中。
爾時，世尊告諸比丘：「有四聖諦
現代漢語譯本 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （三八〇） 如是我聞： 一時，佛陀住在波羅奈仙人居住的鹿野苑中。 當時，世尊告訴眾比丘：『有四聖諦。哪四種呢？即苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （三八一） 如是我聞： 一時，佛陀住在波羅奈仙人居住的鹿野苑中。 當時，世尊告訴眾比丘：『有四聖諦。哪四種呢？即苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。如果比丘對於這四聖諦沒有徹底理解，應當修習徹底理解，生起強烈的意願，方便精進，保持正念正知，應當覺悟。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （三八二） 如是我聞： 一時，佛陀住在波羅奈仙人居住的鹿野苑中。 當時，世尊告訴眾比丘：『有四聖諦。哪四種呢？即苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。如果比丘對於苦聖諦應當知曉、應當理解，對於集聖諦應當知曉、應當斷除，對於苦滅聖諦應當知曉、應當證得，對於苦滅道跡聖諦應當知曉、應當修習。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （三八三） 如是我聞： 一時，佛陀住在波羅奈仙人居住的鹿野苑中。 當時，世尊告訴眾比丘：『有四聖諦。
English version Having finished speaking this sutra, the bhikkhus, delighted by what the Buddha had said, practiced accordingly. (380) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at Isipatana, the abode of the seers in Varanasi. Then, the Blessed One addressed the bhikkhus, saying: 'There are four noble truths. What are the four? They are the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering.' Having finished speaking this sutra, the bhikkhus, delighted by what the Buddha had said, practiced accordingly. (381) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at Isipatana, the abode of the seers in Varanasi. Then, the Blessed One addressed the bhikkhus, saying: 'There are four noble truths. What are the four? They are the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering. If a bhikkhu has not thoroughly understood these four noble truths, he should cultivate thorough understanding, arouse intense desire, be diligent and capable, maintain right mindfulness and right awareness, and should awaken.' Having finished speaking this sutra, the bhikkhus, delighted by what the Buddha had said, practiced accordingly. (382) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at Isipatana, the abode of the seers in Varanasi. Then, the Blessed One addressed the bhikkhus, saying: 'There are four noble truths. What are the four? They are the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering. If a bhikkhu should know and understand the noble truth of suffering, should know and abandon the noble truth of the origin of suffering, should know and realize the noble truth of the cessation of suffering, and should know and cultivate the noble truth of the path leading to the cessation of suffering.' Having finished speaking this sutra, the bhikkhus, delighted by what the Buddha had said, practiced accordingly. (383) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at Isipatana, the abode of the seers in Varanasi. Then, the Blessed One addressed the bhikkhus, saying: 'There are four noble truths.
。何等為四？謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。若比丘于苦聖諦已知、已解，于苦集聖諦已知、已斷，于苦滅聖諦已知、已證，于苦滅道跡聖諦已知、已修。如是比丘則斷愛慾，轉去諸結，于慢、無明等究竟苦邊。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三八四）
如是我聞：
一時，佛住波羅㮈仙人住處鹿野苑中。
爾時，世尊告諸比丘：「有四聖諦。何等為四？謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。若比丘于苦聖諦已知、已解，于苦集聖諦已知、已斷，于苦滅聖諦已知、已證，于苦滅道跡聖諦已知、已修。如是比丘名阿羅漢，諸漏已盡，所作已作，離諸重擔，逮得己利，盡諸有結，正智善解脫。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三八五）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
爾時，世尊告諸比丘：「有四聖諦。何等為四？謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。若比丘于苦聖諦已知、已解，于苦集聖諦已知、已斷，于苦滅聖諦已知、已證，于苦滅道跡聖諦已知、已修。如是比丘邊際、究竟邊際、離垢邊際，梵行已終，純一清白，名為上士
現代漢語譯本： 什麼是四聖諦呢？它們是苦聖諦、苦集聖諦、苦滅聖諦和苦滅道跡聖諦。如果比丘對於苦聖諦已經知曉、理解，對於苦集聖諦已經知曉、斷除，對於苦滅聖諦已經知曉、證得，對於苦滅道跡聖諦已經知曉、修習。這樣的比丘就能斷除愛慾，去除各種束縛，在驕慢、無明等方面達到徹底的苦的終結。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
如是我聞： 一時，佛陀住在波羅奈仙人居住的鹿野苑中。 那時，世尊告訴眾比丘：『有四聖諦。什麼是四聖諦呢？它們是苦聖諦、苦集聖諦、苦滅聖諦和苦滅道跡聖諦。如果比丘對於苦聖諦已經知曉、理解，對於苦集聖諦已經知曉、斷除，對於苦滅聖諦已經知曉、證得，對於苦滅道跡聖諦已經知曉、修習。這樣的比丘被稱為阿羅漢，各種煩惱已經斷盡，該做的已經做完，脫離了各種重擔，獲得了自身的利益，斷盡了各種存在的束縛，以正確的智慧獲得了解脫。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
如是我聞： 一時，佛陀住在波羅奈國仙人居住的鹿野苑中。 那時，世尊告訴眾比丘：『有四聖諦。什麼是四聖諦呢？它們是苦聖諦、苦集聖諦、苦滅聖諦和苦滅道跡聖諦。如果比丘對於苦聖諦已經知曉、理解，對於苦集聖諦已經知曉、斷除，對於苦滅聖諦已經知曉、證得，對於苦滅道跡聖諦已經知曉、修習。這樣的比丘達到邊際、究竟的邊際、脫離垢染的邊際，梵行已經終結，純潔清白，被稱為上士。』
English version: What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. If a bhikkhu has known and understood the Noble Truth of Suffering, has known and abandoned the Noble Truth of the Origin of Suffering, has known and realized the Noble Truth of the Cessation of Suffering, and has known and cultivated the Noble Truth of the Path Leading to the Cessation of Suffering, such a bhikkhu will then abandon craving, remove all fetters, and reach the ultimate end of suffering in terms of pride and ignorance. Having spoken this discourse, the bhikkhus rejoiced in what the Buddha had said and practiced accordingly.
Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at Isipatana, near Varanasi. Then, the Blessed One addressed the bhikkhus, saying: 'There are four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. If a bhikkhu has known and understood the Noble Truth of Suffering, has known and abandoned the Noble Truth of the Origin of Suffering, has known and realized the Noble Truth of the Cessation of Suffering, and has known and cultivated the Noble Truth of the Path Leading to the Cessation of Suffering, such a bhikkhu is called an Arhat, one whose defilements are exhausted, who has done what was to be done, who has laid down the burden, who has attained his own benefit, who has exhausted the fetters of existence, and who is well liberated through right knowledge.' Having spoken this discourse, the bhikkhus rejoiced in what the Buddha had said and practiced accordingly.
Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at Isipatana, near Varanasi. Then, the Blessed One addressed the bhikkhus, saying: 'There are four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. If a bhikkhu has known and understood the Noble Truth of Suffering, has known and abandoned the Noble Truth of the Origin of Suffering, has known and realized the Noble Truth of the Cessation of Suffering, and has known and cultivated the Noble Truth of the Path Leading to the Cessation of Suffering, such a bhikkhu has reached the limit, the ultimate limit, the limit of being free from defilement, has completed the holy life, is purely white, and is called a superior person.'
。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三八六）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
爾時，世尊告諸比丘：「有四聖諦。何等為四？謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。若比丘于苦聖諦已知、已解，于苦集聖諦已知、已斷，于苦滅聖諦已知、已證，于苦滅道跡聖諦已知、已修。如是比丘無有關鍵，平治城塹，度諸險難，解脫結縛，名為賢聖，建立聖幢。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三八七）
如是我聞：
一時，佛住波羅㮈仙人住處鹿野苑中。
爾時，世尊告諸比丘：「有四聖諦。何等為四？謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。若比丘于苦聖諦已知、已解，于苦集聖諦已知、已斷，于苦滅聖諦已知、已證，于苦滅道跡聖諦已知、已修。如是比丘無有關鍵，平治城塹，度諸峻難，名為賢聖，建立聖幢。諸比丘！云何無有關鍵？謂五下分結已斷、已知，是名離關鍵。云何平治城塹，無明謂之深塹，彼得斷知，是名平治城塹。云何度諸險難？謂無際生死，究竟苦邊，是名度諸險難。云何解脫結縛？謂愛已斷、已知。云何建立聖幢？謂我慢已斷、已知，是名建立聖幢
現代漢語譯本 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （三八六） 如是我聞： 一時，佛陀住在波羅奈國仙人居住的鹿野苑中。 當時，世尊告訴眾比丘：『有四聖諦。哪四種呢？即苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。如果比丘對於苦聖諦已經知曉、已經理解，對於苦集聖諦已經知曉、已經斷除，對於苦滅聖諦已經知曉、已經證得，對於苦滅道跡聖諦已經知曉、已經修習。這樣的比丘就沒有障礙，平定了城墻的溝塹，度過了各種險難，解脫了束縛，被稱為賢聖，建立了聖者的旗幟。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （三八七） 如是我聞： 一時，佛陀住在波羅奈仙人居住的鹿野苑中。 當時，世尊告訴眾比丘：『有四聖諦。哪四種呢？即苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。如果比丘對於苦聖諦已經知曉、已經理解，對於苦集聖諦已經知曉、已經斷除，對於苦滅聖諦已經知曉、已經證得，對於苦滅道跡聖諦已經知曉、已經修習。這樣的比丘就沒有障礙，平定了城墻的溝塹，度過了各種險難，被稱為賢聖，建立了聖者的旗幟。諸位比丘！什麼叫做沒有障礙呢？就是說五下分結已經斷除、已經知曉，這叫做脫離障礙。什麼叫做平定城墻的溝塹呢？無明被稱為深溝，他能夠斷除並知曉，這叫做平定城墻的溝塹。什麼叫做度過各種險難呢？就是說無邊無際的生死，最終到達苦的盡頭，這叫做度過各種險難。什麼叫做解脫束縛呢？就是說愛慾已經斷除、已經知曉。什麼叫做建立聖者的旗幟呢？就是說我慢已經斷除、已經知曉，這叫做建立聖者的旗幟。』
English version After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. (386) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at the Isipatana hermitage in the country of Varanasi. At that time, the World-Honored One told the monks: 'There are four noble truths. What are the four? They are the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering. If a monk has already known and understood the noble truth of suffering, has already known and eliminated the noble truth of the origin of suffering, has already known and realized the noble truth of the cessation of suffering, and has already known and cultivated the noble truth of the path leading to the cessation of suffering, such a monk has no obstacles, has leveled the city's moats, has crossed all dangers, has broken free from bonds, is called a noble one, and has established the banner of the noble.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. (387) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at the Isipatana hermitage in Varanasi. At that time, the World-Honored One told the monks: 'There are four noble truths. What are the four? They are the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering. If a monk has already known and understood the noble truth of suffering, has already known and eliminated the noble truth of the origin of suffering, has already known and realized the noble truth of the cessation of suffering, and has already known and cultivated the noble truth of the path leading to the cessation of suffering, such a monk has no obstacles, has leveled the city's moats, has crossed all dangers, is called a noble one, and has established the banner of the noble. Monks! What is meant by having no obstacles? It means that the five lower fetters have been eliminated and known, this is called being free from obstacles. What is meant by leveling the city's moats? Ignorance is called a deep moat, and when it is eliminated and known, this is called leveling the city's moats. What is meant by crossing all dangers? It means the endless cycle of birth and death, ultimately reaching the end of suffering, this is called crossing all dangers. What is meant by breaking free from bonds? It means that craving has been eliminated and known. What is meant by establishing the banner of the noble? It means that conceit has been eliminated and known, this is called establishing the banner of the noble.'
。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三八八）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
爾時，世尊告諸比丘：「有四聖諦。何等為四？謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。若比丘于苦聖諦已知、已解，于苦集聖諦已知、已斷，于苦滅聖諦已知、已證，于苦滅道跡聖諦已知、已修，是名比丘斷五支，成六分，守護於一，依猗於四，舍除諸諦，離四衢，證諸覺想，自身所作，心善解脫，慧善解脫，純一清白，名為上士。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三八九）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
爾時，世尊告諸比丘：「有四法成就，名曰大醫王者，所應王之具、王之分。何等為四？一者善知病，二者善知病源，三者善知病對治，四者善知治病已，當來更不動發。云何名良醫善知病？謂良醫善知如是如是種種病，是名良醫善知病。云何良醫善知病源？謂良醫善知此病因風起、癖陰起、涎唾起、眾冷起、因現事起、時節起，是名良醫善知病源。云何良醫善知病對治？謂良醫善知種種病，應塗藥、應吐、應下、應灌鼻、應熏、應取汗
現代漢語譯本 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（三八八）
如是我聞：
一時，佛陀住在波羅奈國仙人居住的鹿野苑中。
那時，世尊告訴眾比丘：『有四聖諦。哪四種呢？即苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。如果比丘對於苦聖諦已經知曉、已經理解，對於苦集聖諦已經知曉、已經斷除，對於苦滅聖諦已經知曉、已經證得，對於苦滅道跡聖諦已經知曉、已經修習，這就叫做比丘斷除五支，成就六分，守護於一，依止於四，捨棄諸諦，遠離四衢，證得諸覺想，自身所作，心善解脫，慧善解脫，純一清白，稱為上士。』
佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（三八九）
如是我聞：
一時，佛陀住在波羅奈國仙人居住的鹿野苑中。
那時，世尊告訴眾比丘：『有四種法成就，稱為大醫王者，具備王者應有的條件和職責。哪四種呢？一是善於瞭解疾病，二是善於瞭解病因，三是善於瞭解治療疾病的方法，四是善於瞭解治好病後，將來不會再復發。怎樣稱為良醫善於瞭解疾病呢？就是良醫善於瞭解這樣那樣的各種疾病，這稱為良醫善於瞭解疾病。怎樣稱為良醫善於瞭解病因呢？就是良醫善於瞭解此病是因風而起、因癖陰而起、因涎唾而起、因眾冷而起、因現事而起、因時節而起，這稱為良醫善於瞭解病因。怎樣稱為良醫善於瞭解治療疾病的方法呢？就是良醫善於瞭解各種疾病，應該塗藥、應該吐、應該瀉、應該灌鼻、應該熏、應該取汗
English version After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
(388)
Thus have I heard:
At one time, the Buddha was dwelling in the Deer Park at the Isipatana hermitage in the country of Varanasi.
At that time, the World Honored One told the bhikkhus: 'There are four noble truths. What are the four? They are the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering. If a bhikkhu has already known and understood the noble truth of suffering, has already known and eliminated the noble truth of the origin of suffering, has already known and realized the noble truth of the cessation of suffering, and has already known and cultivated the noble truth of the path leading to the cessation of suffering, this is called a bhikkhu who has eliminated the five aggregates, achieved six parts, guarded one, relied on four, abandoned all truths, departed from the four crossroads, realized all perceptions, done what is to be done by oneself, with a mind well liberated, with wisdom well liberated, purely and immaculately, and is called a superior person.'
After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
(389)
Thus have I heard:
At one time, the Buddha was dwelling in the Deer Park at the Isipatana hermitage in the country of Varanasi.
At that time, the World Honored One told the bhikkhus: 'There are four qualities that, when achieved, are called a great king of physicians, possessing the qualities and responsibilities of a king. What are the four? First, to be skilled in knowing the disease; second, to be skilled in knowing the cause of the disease; third, to be skilled in knowing the treatment for the disease; and fourth, to be skilled in knowing that after the disease is cured, it will not recur in the future. How is a good physician skilled in knowing the disease? It is that a good physician is skilled in knowing various diseases, this is called a good physician skilled in knowing the disease. How is a good physician skilled in knowing the cause of the disease? It is that a good physician is skilled in knowing that this disease arises from wind, from phlegm, from saliva, from cold, from present circumstances, or from the seasons, this is called a good physician skilled in knowing the cause of the disease. How is a good physician skilled in knowing the treatment for the disease? It is that a good physician is skilled in knowing that various diseases should be treated with ointments, should be purged, should be laxated, should be treated with nasal irrigation, should be fumigated, should be induced to sweat
。如是比種種對治，是名良醫善知對治。云何良醫善知治病已，于未來世永不動發？謂良醫善治種種病，令究竟除，于未來世永不復起，是名良醫善知治病，更不動發。
「如來、應、等正覺為大醫王，成就四德，療眾生病，亦復如是。云何為四？謂如來知此是苦聖諦如實知、此是苦集聖諦如實知、此是苦滅聖諦如實知、此是苦滅道跡聖諦如實知。諸比丘！彼世間良醫于生根本對治不如實知，老、病、死、憂、悲、惱、苦根本對治不如實知，如來、應、等正覺為大醫王，于生根本知對治如實知，于老、病、死、憂、悲、惱、苦根本對治如實知，是故如來、應、等正覺名大醫王。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三九〇）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
爾時，世尊告諸比丘：「若諸沙門、婆羅門於此苦聖諦不如實知，此苦集聖諦不如實知，此苦滅聖諦不如實知，此苦滅道跡聖諦不如實知，此非沙門之沙門，非婆羅門之婆羅門，彼亦不于沙門義、婆羅門義見法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有
現代漢語譯本：像這樣種種的對治方法，就叫做良醫善於瞭解對治。什麼樣的良醫善於治病後，在未來世永遠不再復發呢？就是說良醫善於治療各種疾病，使之徹底根除，在未來世永遠不再復發，這就叫做良醫善於治病，不再復發。 『如來、應、等正覺』是大醫王，成就四種德行，治療眾生的疾病，也是這樣。哪四種呢？就是說如來如實地知道這是苦聖諦，如實地知道這是苦集聖諦，如實地知道這是苦滅聖諦，如實地知道這是苦滅道跡聖諦。各位比丘！那些世間的良醫對於生的根本對治不能如實地知道，對於老、病、死、憂、悲、惱、苦的根本對治也不能如實地知道。如來、應、等正覺是大醫王，對於生的根本知道如何對治，如實地知道；對於老、病、死、憂、悲、惱、苦的根本知道如何對治，如實地知道。所以如來、應、等正覺被稱為大醫王。 佛陀說完這部經后，各位比丘聽了佛陀所說，歡喜地奉行。 （三九〇） 像我所聽到的那樣： 一時，佛陀住在波羅奈國的仙人居住處鹿野苑中。 當時，世尊告訴各位比丘：『如果那些沙門、婆羅門對於這苦聖諦不能如實地知道，對於這苦集聖諦不能如實地知道，對於這苦滅聖諦不能如實地知道，對於這苦滅道跡聖諦不能如實地知道，這些人就不是沙門中的沙門，不是婆羅門中的婆羅門，他們也不能在沙門之義、婆羅門之義中見到法，自己知道並作證：『我已經生死已盡，清凈的修行已經建立，該做的已經做完，自己知道不再有後世的生命。』
English version: Such are the various treatments; this is called a good physician who is skilled in treatments. What kind of good physician, after curing a disease, will never have it recur in the future? It is said that a good physician is skilled in treating various diseases, causing them to be completely eradicated, so that they will never recur in the future. This is called a good physician who is skilled in treating diseases, and they will not recur. The 『Tathagata, Arhat, Samyak-sambuddha』 is the great king of physicians, who has achieved four virtues, and heals the diseases of sentient beings in the same way. What are the four? It is said that the Tathagata truly knows this is the Noble Truth of Suffering, truly knows this is the Noble Truth of the Origin of Suffering, truly knows this is the Noble Truth of the Cessation of Suffering, and truly knows this is the Noble Truth of the Path Leading to the Cessation of Suffering. Monks! Those worldly physicians do not truly know the fundamental treatment for birth, nor do they truly know the fundamental treatment for old age, sickness, death, sorrow, grief, distress, and suffering. The Tathagata, Arhat, Samyak-sambuddha is the great king of physicians, who truly knows the fundamental treatment for birth, and truly knows the fundamental treatment for old age, sickness, death, sorrow, grief, distress, and suffering. Therefore, the Tathagata, Arhat, Samyak-sambuddha is called the great king of physicians. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (390) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at the Isipatana hermitage in the country of Varanasi. At that time, the World Honored One told the monks: 『If those ascetics and Brahmins do not truly know this Noble Truth of Suffering, do not truly know this Noble Truth of the Origin of Suffering, do not truly know this Noble Truth of the Cessation of Suffering, and do not truly know this Noble Truth of the Path Leading to the Cessation of Suffering, then these are not ascetics among ascetics, nor Brahmins among Brahmins. They also cannot see the Dharma in the meaning of ascetics and Brahmins, know for themselves and bear witness: 『My birth is exhausted, the pure conduct is established, what needs to be done is done, and I know for myself that there will be no future existence.』
。』
「若沙門、婆羅門於此苦聖諦如實知，此苦集聖諦如實知，此苦滅聖諦如實知，此苦滅道跡聖諦如實知，當知是沙門、婆羅門，沙門之沙門、婆羅門之婆羅門，于沙門義、婆羅門義見法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』是故，比丘！於四聖諦無間等當起增上欲，精勤堪能，方便修學。何等為四？謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三九一）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中……廣說如上。差別者：「於四聖諦不如實知，當知是沙門、婆羅門，非沙門數、非婆羅門數；於四聖諦如實知者，是沙門數、是婆羅門數。」乃至……。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三九二）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
爾時，世尊告諸比丘：「若沙門、婆羅門于苦聖諦不如實知，苦集聖諦不如實知，苦滅聖諦不如實知，苦滅道跡聖諦不如實知，當知是沙門、婆羅門不得脫苦。若沙門、婆羅門于苦聖諦如實知，于苦集聖諦如實知，于苦滅聖諦如實知，于苦滅道跡聖諦如實知，當知是沙門、婆羅門解脫于苦
現代漢語譯本 『如果沙門或婆羅門能夠如實地瞭解這苦聖諦，如實地瞭解這苦集聖諦，如實地瞭解這苦滅聖諦，如實地瞭解這苦滅道跡聖諦，那麼應當知道，這位沙門或婆羅門，才是真正的沙門中的沙門，婆羅門中的婆羅門，在沙門和婆羅門的意義上，通過自己證悟而知曉：』我已不再受生，清凈的修行已經建立，該做的已經完成，自己知道不再有後世的生命。』因此，比丘們！對於四聖諦，你們應當不斷地生起強烈的願望，精勤努力，方便地修學。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （三九一） 如是我聞： 一時，佛陀住在波羅奈國的仙人住處鹿野苑中……內容廣說如上。不同之處在於：『如果對四聖諦不能如實地瞭解，應當知道，這位沙門或婆羅門，不屬於沙門之列，也不屬於婆羅門之列；如果對四聖諦能夠如實地瞭解，才屬於沙門之列，才屬於婆羅門之列。』乃至……。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （三九二） 如是我聞： 一時，佛陀住在波羅奈國的仙人住處鹿野苑中。 那時，世尊告訴眾比丘：『如果沙門或婆羅門不能如實地瞭解苦聖諦，不能如實地瞭解苦集聖諦，不能如實地瞭解苦滅聖諦，不能如實地瞭解苦滅道跡聖諦，那麼應當知道，這位沙門或婆羅門不能從痛苦中解脫。如果沙門或婆羅門能夠如實地瞭解苦聖諦，能夠如實地瞭解苦集聖諦，能夠如實地瞭解苦滅聖諦，能夠如實地瞭解苦滅道跡聖諦，那麼應當知道，這位沙門或婆羅門能夠從痛苦中解脫。』
English version 'If a recluse or Brahmin truly understands this noble truth of suffering, truly understands this noble truth of the origin of suffering, truly understands this noble truth of the cessation of suffering, and truly understands this noble truth of the path leading to the cessation of suffering, then know that this recluse or Brahmin is a true recluse among recluses, a true Brahmin among Brahmins. In the sense of recluse and Brahmin, they know through their own realization: 『Birth is exhausted, the holy life is established, what had to be done is done, and I know that there will be no further existence.』 Therefore, bhikkhus! You should constantly generate a strong desire for the Four Noble Truths, diligently strive, and skillfully practice. What are the four? They are the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering.』 After the Buddha spoke this discourse, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (391) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at Isipatana in Varanasi... the details are as described above. The difference is: 'If one does not truly understand the Four Noble Truths, know that this recluse or Brahmin does not belong to the ranks of recluses or Brahmins; if one truly understands the Four Noble Truths, then one belongs to the ranks of recluses and Brahmins.' And so on... After the Buddha spoke this discourse, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (392) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at Isipatana in Varanasi. Then, the Blessed One addressed the bhikkhus: 'If a recluse or Brahmin does not truly understand the noble truth of suffering, does not truly understand the noble truth of the origin of suffering, does not truly understand the noble truth of the cessation of suffering, and does not truly understand the noble truth of the path leading to the cessation of suffering, then know that this recluse or Brahmin cannot be liberated from suffering. If a recluse or Brahmin truly understands the noble truth of suffering, truly understands the noble truth of the origin of suffering, truly understands the noble truth of the cessation of suffering, and truly understands the noble truth of the path leading to the cessation of suffering, then know that this recluse or Brahmin is liberated from suffering.'
。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
「如於苦不解脫、解脫。如是舍惡趣不解脫、解脫，堪能捨戒退減，不捨戒退減，能自說得過人法自證，不能自說得過人法作證，能於此外求良福田，不能於此外求良福田。
「能於此外求大師，不能於此外求大師，不能越苦，堪能越苦，不堪能脫苦，堪能脫苦。」
如是上諸經重說悉繼以偈：
「若不知苦者， 及彼眾苦因， 一切諸苦法， 寂滅永無餘。 若不知道跡， 能思一切苦， 心解脫于苦， 慧解脫亦然。 不能越眾苦， 令苦究竟脫， 若如實知苦， 亦知眾苦因。 及一切諸苦， 永滅盡無餘， 若復如實知， 息苦之道跡。 意解脫具足， 慧解脫亦然， 堪能越眾苦， 究竟得解脫。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三九三）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
爾時，世尊告諸比丘：「若善男子正信非家，出家學道，彼一切所應當知四聖諦法。何等為四？謂知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦
現代漢語譯本 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 『如果對於苦不能解脫，或者能夠解脫。同樣，如果對於捨棄惡趣不能解脫，或者能夠解脫；能夠捨棄戒律而退減，或者不捨棄戒律而退減；能夠自稱證得超凡的境界，或者不能自稱證得超凡的境界；能夠從其他地方尋求良田福地，或者不能從其他地方尋求良田福地。 『能夠從其他地方尋求大師，或者不能從其他地方尋求大師；不能超越痛苦，或者能夠超越痛苦；不能脫離痛苦，或者能夠脫離痛苦。』 像這樣，以上各經文重複講述后，都以偈頌總結： 『如果不知道苦，以及眾苦的起因，一切諸苦的法則，寂滅永無餘。如果不知道道跡，能夠思惟一切苦，心解脫于苦，智慧解脫也是如此。不能超越眾苦，令苦究竟解脫，如果如實地知道苦，也知道眾苦的起因，以及一切諸苦，永遠滅盡無餘，如果又如實地知道，止息苦的道跡，意解脫具足，智慧解脫也是如此，能夠超越眾苦，究竟得到解脫。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （三九三） 我是這樣聽說的： 一時，佛陀住在波羅奈國仙人居住的鹿野苑中。 那時，世尊告訴眾比丘：『如果善男子以正信離開家庭，出家修道，他們一切都應當知道四聖諦法。哪四種呢？就是知道苦聖諦、知道苦集聖諦、知道苦滅聖諦、知道苦滅道跡聖諦。』
English version After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. 'If one is not liberated from suffering, or is liberated. Likewise, if one is not liberated from abandoning evil destinies, or is liberated; capable of abandoning precepts and regressing, or not abandoning precepts and regressing; able to claim to have attained extraordinary states, or not able to claim to have attained extraordinary states; able to seek a field of merit from elsewhere, or not able to seek a field of merit from elsewhere. 'Able to seek a master from elsewhere, or not able to seek a master from elsewhere; not able to transcend suffering, or able to transcend suffering; not able to be released from suffering, or able to be released from suffering.' Thus, the above sutras, having been repeated, are all summarized with verses: 'If one does not know suffering, and the cause of all suffering, all the laws of suffering, cessation without remainder. If one does not know the path, able to contemplate all suffering, the mind is liberated from suffering, and so is wisdom liberation. Not able to transcend all suffering, to cause suffering to be completely released, if one truly knows suffering, also knows the cause of all suffering, and all suffering, forever extinguished without remainder, if one also truly knows, the path to the cessation of suffering, mind liberation is complete, and so is wisdom liberation, able to transcend all suffering, ultimately attaining liberation.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (393) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at the Isipatana hermitage in the country of Varanasi. At that time, the World Honored One told the monks: 'If a good man, with right faith, leaves his home and goes forth to practice the Way, they should all know the Four Noble Truths. What are the four? They are knowing the Noble Truth of Suffering, knowing the Noble Truth of the Origin of Suffering, knowing the Noble Truth of the Cessation of Suffering, and knowing the Noble Truth of the Path leading to the Cessation of Suffering.'
。是故，比丘！於四聖諦未無間等者，當勤方便，修無間等，如此章句，一切四聖諦經，應當具說。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
「如是知、如是見、如是無間等，悉應當說。又三結盡，得須陀洹，一切當知四聖諦。何等為四？謂知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。如是當知、如是當見無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
「若三結盡，貪、恚、癡薄，得斯陀含，彼一切皆於四聖諦如實知故。何等為四？謂知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。如是當知、如是當見、如是無間等，亦如是說。
「五下分結盡，生般涅槃阿那含，不還此世，彼一切知四聖諦。何等為四？知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。如是知、如是見、如是無間等，亦如是說。
「若一切漏盡，無漏心解脫、慧解脫，見法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』彼一切悉知四聖諦。何等為四？謂知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。如是知、如是見、如是無間等，亦如是說。
「若得辟支佛道證，彼一切知四聖諦故
因此，比丘們！對於四聖諦尚未達到無間等境界的人，應當勤加方便，修習無間等。像這樣的章句，一切關於四聖諦的經典，都應當完整地宣說。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 『如是知、如是見、如是無間等』，都應當宣說。又，三結斷盡，證得須陀洹果位，一切都應當了知四聖諦。什麼是四聖諦呢？即知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。應當如是了知、如是見到無間等。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 如果三結斷盡，貪、嗔、癡薄弱，證得斯陀含果位，他們一切都是因為如實了知四聖諦的緣故。什麼是四聖諦呢？即知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。應當如是了知、如是見到、如是無間等，也應當這樣宣說。 五下分結斷盡，生於般涅槃的阿那含，不再返回此世，他們一切都了知四聖諦。什麼是四聖諦呢？即知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。應當如是知、如是見、如是無間等，也應當這樣宣說。 如果一切煩惱都斷盡，達到無漏心解脫、慧解脫，親證並自知：『我生已盡，梵行已立，所作已作，自知不再受後有。』他們一切都了知四聖諦。什麼是四聖諦呢？即知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。應當如是知、如是見、如是無間等，也應當這樣宣說。 如果證得辟支佛道，他們一切都是因爲了知四聖諦的緣故。
Therefore, bhikkhus! Those who have not yet attained uninterrupted understanding of the Four Noble Truths should diligently strive to cultivate uninterrupted understanding. Such passages, all sutras concerning the Four Noble Truths, should be fully explained. Having spoken this discourse, the bhikkhus, delighted by the Buddha's words, practiced accordingly. 'Such is the knowledge, such is the vision, such is the uninterrupted understanding,' all should be explained. Furthermore, with the eradication of the three fetters, one attains the state of Sotapanna, and all should understand the Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. One should understand thus, see thus, and have uninterrupted understanding thus. Having spoken this discourse, the bhikkhus, delighted by the Buddha's words, practiced accordingly. If the three fetters are eradicated, and greed, hatred, and delusion are weakened, one attains the state of Sakadagami; all of them do so because they truly understand the Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. One should understand thus, see thus, and have uninterrupted understanding thus, and it should be explained thus. With the eradication of the five lower fetters, one is born as an Anagami who attains Parinibbana, not returning to this world; all of them understand the Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. One should know thus, see thus, and have uninterrupted understanding thus, and it should be explained thus. If all defilements are eradicated, one attains the taintless liberation of mind and liberation through wisdom, realizing and knowing for oneself: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more future existence.' All of them understand the Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. One should know thus, see thus, and have uninterrupted understanding thus, and it should be explained thus. If one attains the enlightenment of a Paccekabuddha, all of them do so because they understand the Four Noble Truths.
。何等為四？謂知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。如是知、如是見、如是無間等，亦如是說。
「若得無上等正覺，彼一切知四聖諦故。何等為四？謂知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。如是知、如是見、如是無間等，亦如是說。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三九四）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
爾時，世尊告諸比丘：「譬如日出，明相先起。如是正盡苦亦有前相起？謂知四聖諦。何等為四？知苦聖諦、知苦集聖諦、知苦滅聖諦、知苦滅道跡聖諦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如是知。如是見。如是無間等，亦如是說。
（三九五）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
爾時，世尊告諸比丘：「若日月不出世間者，一切眾星亦不出於世間，晝夜、半月、一月、時節、歲數、克數、須臾，皆悉不現，世間常冥，無有明照，唯有長夜，純大闇苦現於世間。若如來、應供、等正覺不出世間時，不說苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦現於世間，世間盲冥，無有明照。如是長夜，純大闇冥現於世間
現代漢語譯本： 什麼是四聖諦呢？是指了解苦聖諦、瞭解苦集聖諦、瞭解苦滅聖諦、瞭解苦滅道跡聖諦。像這樣瞭解、像這樣看見、像這樣無間斷地等等，也是這樣說的。 『如果證得無上正等正覺，那是因為他完全瞭解四聖諦的緣故。什麼是四聖諦呢？是指了解苦聖諦、瞭解苦集聖諦、瞭解苦滅聖諦、瞭解苦滅道跡聖諦。像這樣瞭解、像這樣看見、像這樣無間斷地等等，也是這樣說的。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （三九四） 如是我聞： 一時，佛陀住在波羅奈國仙人居住的鹿野苑中。 那時，世尊告訴眾比丘：『譬如太陽升起，光明先出現。同樣，要徹底滅除痛苦，也有一個先兆出現，那就是了解四聖諦。什麼是四聖諦呢？瞭解苦聖諦、瞭解苦集聖諦、瞭解苦滅聖諦、瞭解苦滅道跡聖諦。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 像這樣瞭解。像這樣看見。像這樣無間斷地等等，也是這樣說的。 （三九五） 如是我聞： 一時，佛陀住在波羅奈國仙人居住的鹿野苑中。 那時，世尊告訴眾比丘：『如果太陽和月亮不出現在世間，那麼所有的星星也不會出現在世間，晝夜、半月、一月、時節、歲數、刻數、須臾，都不會顯現，世間將永遠黑暗，沒有光明照耀，只有漫長的黑夜，純粹的巨大黑暗痛苦顯現在世間。如果如來、應供、等正覺不出現在世間，不宣說苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦，世間將盲目黑暗，沒有光明照耀。這樣漫長的黑夜，純粹的巨大黑暗將顯現在世間。』
English version: What are the four? They are knowing the Noble Truth of Suffering, knowing the Noble Truth of the Origin of Suffering, knowing the Noble Truth of the Cessation of Suffering, and knowing the Noble Truth of the Path Leading to the Cessation of Suffering. Thus knowing, thus seeing, thus without interruption, and so it is said. 'If one attains the Unsurpassed Perfect Enlightenment, it is because they fully understand the Four Noble Truths. What are the four? They are knowing the Noble Truth of Suffering, knowing the Noble Truth of the Origin of Suffering, knowing the Noble Truth of the Cessation of Suffering, and knowing the Noble Truth of the Path Leading to the Cessation of Suffering. Thus knowing, thus seeing, thus without interruption, and so it is said.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (394) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at Isipatana in the country of Varanasi. At that time, the World Honored One told the monks: 'Just as when the sun rises, the light appears first, so too, for the complete cessation of suffering, there is a precursor, which is knowing the Four Noble Truths. What are the four? Knowing the Noble Truth of Suffering, knowing the Noble Truth of the Origin of Suffering, knowing the Noble Truth of the Cessation of Suffering, and knowing the Noble Truth of the Path Leading to the Cessation of Suffering.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Thus knowing. Thus seeing. Thus without interruption, and so it is said. (395) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at Isipatana in the country of Varanasi. At that time, the World Honored One told the monks: 'If the sun and moon did not appear in the world, then all the stars would not appear in the world either, and day and night, half-month, month, seasons, years, moments, and instants would not be visible. The world would be forever dark, without light, only long nights, and pure great darkness and suffering would appear in the world. If the Tathagata, the Worthy One, the Perfectly Enlightened One, did not appear in the world, and did not proclaim the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, the world would be blind and dark, without light. Thus, long nights, pure great darkness would appear in the world.'
。
「若日月出於世間，眾星亦現，晝夜、半月、一月、時節、歲數、克數、須臾，悉現世間，長夜明照，出於世間。如是，如來、應、等正覺出於世間，說苦聖諦現於世間，苦集聖諦、苦滅聖諦、苦滅道跡聖諦現於世間，不復闇冥，長夜照明，純一智慧現於世間。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（三九六）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
爾時，世尊告諸比丘：「譬如日出，周行空中，壞諸闇冥，光明顯照。如是，聖弟子所有集法，一切滅已，離諸塵垢，得法眼生，與無間等，俱三結斷。所謂身見、戒取、疑，此三結盡，名須陀洹，不墮惡趣法，必定正覺，趣七有天人往生，作苦邊。彼聖弟子中間雖起憂苦，聽彼聖弟子離欲、惡不善法，有覺有觀，離生喜樂，初禪具足住。不見彼聖弟子有一法不斷，能令還生此世者，此則聖弟子得法眼之大義。是故，比丘於此四聖諦未無間等者，當勤方便，起增上欲，精進修學。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（三九七）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中
現代漢語譯本：
'如果太陽和月亮出現在世間，眾星也會顯現，晝夜、半月、一月、時節、歲數、剎那、須臾，都會在世間顯現，長夜被照亮，出現在世間。同樣，如來、應供、正等覺出現在世間，宣說苦聖諦在世間顯現，苦集聖諦、苦滅聖諦、苦滅道跡聖諦在世間顯現，不再有黑暗，長夜被照亮，純一的智慧在世間顯現。'
'佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。'
'（三九六）'
'如是我聞：'
'一時，佛陀住在波羅奈國仙人居住的鹿野苑中。'
'那時，世尊告訴眾比丘：『譬如太陽升起，在空中執行，破除一切黑暗，光明照耀。同樣，聖弟子所有集法，一切滅盡后，脫離一切塵垢，獲得法眼，與無間等同，同時斷除三結。所謂身見、戒取、疑，這三結斷盡，名為須陀洹，不墮惡趣法，必定證得正覺，最多往生七次天人，就結束苦。那位聖弟子中間即使生起憂愁痛苦，聽聞那位聖弟子遠離慾望、惡不善法，有覺有觀，因遠離而生喜樂，具足安住于初禪。不見那位聖弟子有一法不斷，能讓他還生於此世的，這就是聖弟子獲得法眼的大義。因此，比丘們，對於這四聖諦尚未達到無間等同的，應當勤奮方便，生起增上欲，精進修學。』'
'佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。'
'（三九七）'
'如是我聞：'
'一時，佛陀住在波羅奈國仙人居住的鹿野苑中。' 現代漢語譯本：
'如果太陽和月亮在世間出現，眾星也會顯現，晝夜、半月、一月、時節、年歲、剎那、須臾，都會在世間顯現，長夜被照亮，出現在世間。同樣，如來、應供、正等覺出現在世間，宣說苦聖諦在世間顯現，苦集聖諦、苦滅聖諦、苦滅道跡聖諦在世間顯現，不再有黑暗，長夜被照亮，純一的智慧在世間顯現。'
'佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。'
'（三九六）'
'如是我聞：'
'一時，佛陀住在波羅奈國仙人居住的鹿野苑中。'
'那時，世尊告訴眾比丘：『譬如太陽升起，在空中執行，破除一切黑暗，光明照耀。同樣，聖弟子所有集法，一切滅盡后，脫離一切塵垢，獲得法眼，與無間等同，同時斷除三結。所謂身見、戒取、疑，這三結斷盡，名為須陀洹，不墮惡趣法，必定證得正覺，最多往生七次天人，就結束苦。那位聖弟子中間即使生起憂愁痛苦，聽聞那位聖弟子遠離慾望、惡不善法，有覺有觀，因遠離而生喜樂，具足安住于初禪。不見那位聖弟子有一法不斷，能讓他還生於此世的，這就是聖弟子獲得法眼的大義。因此，比丘們，對於這四聖諦尚未達到無間等同的，應當勤奮方便，生起增上欲，精進修學。』'
'佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。'
'（三九七）'
'如是我聞：'
'一時，佛陀住在波羅奈國仙人居住的鹿野苑中。'
English version:
'If the sun and moon appear in the world, the stars also appear, day and night, half-month, month, seasons, years, moments, and instants, all appear in the world, the long night is illuminated, appearing in the world. Likewise, the Tathagata, the Arhat, the Fully Enlightened One appears in the world, proclaiming the Noble Truth of Suffering appearing in the world, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering appearing in the world, there is no more darkness, the long night is illuminated, pure wisdom appears in the world.'
'After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.'
'(396)'
'Thus have I heard:'
'At one time, the Buddha was dwelling in the Deer Park at Isipatana in Varanasi.'
'Then, the Blessed One addressed the monks: 『Just as the sun rises, travels through the sky, destroys all darkness, and shines brightly. Likewise, when all the accumulated dharmas of a noble disciple are extinguished, having departed from all defilements, the Dharma eye is born, and with no interval, the three fetters are simultaneously broken. Namely, self-view, attachment to rites and rituals, and doubt. When these three fetters are extinguished, one is called a Stream-enterer, not subject to falling into the evil realms, certain to attain enlightenment, at most being reborn seven times among gods and humans, and then ending suffering. Even if that noble disciple experiences sorrow and pain in between, having heard that noble disciple has abandoned desire, evil and unwholesome dharmas, with initial application of thought and sustained application of thought, joy and happiness born of detachment, he dwells in the first jhana. It is not seen that there is any dharma that that noble disciple has not abandoned that could cause him to be reborn in this world. This is the great meaning of a noble disciple obtaining the Dharma eye. Therefore, monks, those who have not yet attained no interval with respect to these Four Noble Truths, should diligently strive, arouse increased desire, and practice diligently.』'
'After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.'
'(397)'
'Thus have I heard:'
'At one time, the Buddha was dwelling in the Deer Park at Isipatana in Varanasi.' English version:
'If the sun and moon appear in the world, the stars also appear, day and night, half-month, month, seasons, years, moments, and instants, all appear in the world, the long night is illuminated, appearing in the world. Likewise, the Tathagata, the Arhat, the Fully Enlightened One appears in the world, proclaiming the Noble Truth of Suffering appearing in the world, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering appearing in the world, there is no more darkness, the long night is illuminated, pure wisdom appears in the world.'
'After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.'
'(396)'
'Thus have I heard:'
'At one time, the Buddha was dwelling in the Deer Park at Isipatana in Varanasi.'
'Then, the Blessed One addressed the monks: 『Just as the sun rises, travels through the sky, destroys all darkness, and shines brightly. Likewise, when all the accumulated dharmas of a noble disciple are extinguished, having departed from all defilements, the Dharma eye is born, and with no interval, the three fetters are simultaneously broken. Namely, self-view, attachment to rites and rituals, and doubt. When these three fetters are extinguished, one is called a Stream-enterer, not subject to falling into the evil realms, certain to attain enlightenment, at most being reborn seven times among gods and humans, and then ending suffering. Even if that noble disciple experiences sorrow and pain in between, having heard that noble disciple has abandoned desire, evil and unwholesome dharmas, with initial application of thought and sustained application of thought, joy and happiness born of detachment, he dwells in the first jhana. It is not seen that there is any dharma that that noble disciple has not abandoned that could cause him to be reborn in this world. This is the great meaning of a noble disciple obtaining the Dharma eye. Therefore, monks, those who have not yet attained no interval with respect to these Four Noble Truths, should diligently strive, arouse increased desire, and practice diligently.』'
'After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.'
'(397)'
'Thus have I heard:'
'At one time, the Buddha was dwelling in the Deer Park at Isipatana in Varanasi.'
。
爾時，世尊告諸比丘：「當作是說，我于苦聖諦未無間等，苦集聖諦、苦滅聖諦未無間等。而言我當得苦滅道跡聖諦無間等者，此說不應。所以者何？無是處故。
「若苦聖諦、苦集聖諦、苦滅聖諦未無間等，而欲苦滅道跡聖諦無間等者，無有是處。譬如有人言我欲取佉提羅葉，合集作器，盛水持行者，無有是處。所以者何？無是處故。如是言我于苦聖諦、苦集聖諦、苦滅聖諦未無間等，而欲得苦滅道跡聖諦無間等者，無有是處。
「若復有言我當於苦聖諦、苦集聖諦、苦滅聖諦無間等已得，復得苦滅道跡聖諦者，斯則善說。所以者何？有是處故。
「若苦聖諦、苦集聖諦、苦滅聖諦無間等已，而欲苦滅道跡聖諦無間等者，斯有是處。譬如有言我以純曇摩葉、摩樓迦葉，合集盛水持行者，此則善說。所以者何？有是處故。如是若言我于苦聖諦、苦集聖諦、苦滅聖諦無間等已，而欲苦滅道跡聖諦無間等者，斯則善說。所以者何？有是處故，若於苦聖諦、苦集聖諦、苦滅聖諦無間等已，而欲苦滅道跡聖諦無間等者，斯有是處故。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（三九八）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中
現代漢語譯本 那時，世尊告訴眾比丘：『如果這樣說，我對於苦聖諦沒有完全通達，對於苦集聖諦、苦滅聖諦也沒有完全通達，卻說我將要證得苦滅道跡聖諦的完全通達，這種說法是不合理的。為什麼呢？因為沒有這樣的道理。』 『如果對於苦聖諦、苦集聖諦、苦滅聖諦沒有完全通達，卻想要證得苦滅道跡聖諦的完全通達，這是不可能的。譬如有人說，我想要用佉提羅樹葉，把它們合起來做成容器，用來盛水行走，這是不可能的。為什麼呢？因為沒有這樣的道理。就像這樣，如果說對於苦聖諦、苦集聖諦、苦滅聖諦沒有完全通達，卻想要證得苦滅道跡聖諦的完全通達，這是不可能的。』 『如果有人說，我對於苦聖諦、苦集聖諦、苦滅聖諦已經完全通達，然後又證得苦滅道跡聖諦，這種說法是正確的。為什麼呢？因為有這樣的道理。』 『如果對於苦聖諦、苦集聖諦、苦滅聖諦已經完全通達，然後想要證得苦滅道跡聖諦的完全通達，這是可能的。譬如有人說，我用純曇摩樹葉、摩樓迦樹葉，把它們合起來盛水行走，這是正確的。為什麼呢？因為有這樣的道理。就像這樣，如果說對於苦聖諦、苦集聖諦、苦滅聖諦已經完全通達，然後想要證得苦滅道跡聖諦的完全通達，這是正確的。為什麼呢？因為有這樣的道理。如果對於苦聖諦、苦集聖諦、苦滅聖諦已經完全通達，然後想要證得苦滅道跡聖諦的完全通達，這是可能的。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （三九八） 如是我聞： 一時，佛陀住在波羅奈國仙人居住的鹿野苑中。
English version At that time, the World Honored One told the bhikkhus: 『If one were to say, 「I have not fully understood the noble truth of suffering, nor have I fully understood the noble truth of the origin of suffering, nor the noble truth of the cessation of suffering, yet I will attain the full understanding of the noble truth of the path leading to the cessation of suffering,」 this statement is not reasonable. Why? Because there is no such possibility.』 『If one has not fully understood the noble truth of suffering, the noble truth of the origin of suffering, and the noble truth of the cessation of suffering, and yet desires to attain the full understanding of the noble truth of the path leading to the cessation of suffering, this is not possible. It is like someone saying, 「I want to take khadira leaves, put them together to make a container, and use it to carry water,」 this is not possible. Why? Because there is no such possibility. Likewise, if one says that one has not fully understood the noble truth of suffering, the noble truth of the origin of suffering, and the noble truth of the cessation of suffering, and yet desires to attain the full understanding of the noble truth of the path leading to the cessation of suffering, this is not possible.』 『If someone says, 「I have already fully understood the noble truth of suffering, the noble truth of the origin of suffering, and the noble truth of the cessation of suffering, and then I attain the noble truth of the path leading to the cessation of suffering,」 this statement is correct. Why? Because there is such a possibility.』 『If one has fully understood the noble truth of suffering, the noble truth of the origin of suffering, and the noble truth of the cessation of suffering, and then desires to attain the full understanding of the noble truth of the path leading to the cessation of suffering, this is possible. It is like someone saying, 「I will use pure dhama leaves and maruka leaves, put them together to carry water,」 this is correct. Why? Because there is such a possibility. Likewise, if one says that one has fully understood the noble truth of suffering, the noble truth of the origin of suffering, and the noble truth of the cessation of suffering, and then desires to attain the full understanding of the noble truth of the path leading to the cessation of suffering, this is correct. Why? Because there is such a possibility. If one has fully understood the noble truth of suffering, the noble truth of the origin of suffering, and the noble truth of the cessation of suffering, and then desires to attain the full understanding of the noble truth of the path leading to the cessation of suffering, this is possible.』 After the Buddha finished speaking this sutra, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them. (398) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at Isipatana in Varanasi.
。
爾時，世尊告諸比丘：「如小綿丸、小劫貝華丸，置四衢道頭，四方風吹，則隨風去向於一方。如是，若沙門、婆羅門于苦聖諦不如實知，于苦集聖諦、于苦滅聖諦、苦滅道跡聖諦不如實知，當知彼沙門、婆羅門常觀他面，常隨他說，以不如實知故，聞彼所說，趣說而受，當知此人不宿修習智慧故。
「譬如因陀羅柱，銅鐵作之，于深入地中，四方猛風不能令動。如是，沙門、婆羅門于苦聖諦如實知，苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知者，當知是沙門、婆羅門不視他面，不隨他語。是沙門、婆羅門智慧堅固，本隨習故，不隨他語。是故，比丘！於四聖諦當勤方便，起增上欲，精進修學。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（三九九）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
爾時，世尊告諸比丘：「譬如石柱，長十六肘，八肘入地，四方風吹，不能令動。如是，沙門、婆羅門于苦聖諦如實知，于苦集聖諦，苦滅聖諦，苦滅道跡聖諦如實知，斯等沙門、婆羅門至諸論處，無能屈。其心解脫、慧解脫者，能使余沙門、婆羅門反生憂苦。如是如實知、如實見，皆是先世宿習故，使智慧不可傾動
現代漢語譯本： 當時，世尊告訴眾比丘：『就像小小的棉球或木棉花球，放在十字路口，四面八方的風吹來，就會隨風飄向一方。同樣，如果沙門或婆羅門對於苦聖諦不能如實瞭解，對於苦集聖諦、苦滅聖諦、苦滅道跡聖諦也不能如實瞭解，應當知道這些沙門或婆羅門常常看別人的臉色，常常隨聲附和別人的說法，因為不能如實瞭解，聽到別人說的就跟著說，就接受，應當知道這些人是因為沒有長期修習智慧的緣故。』 『譬如因陀羅柱，用銅鐵製成，深深地埋在地下，四面八方的猛烈狂風也不能使它動搖。同樣，如果沙門或婆羅門對於苦聖諦能夠如實瞭解，對於苦集聖諦、苦滅聖諦、苦滅道跡聖諦也能夠如實瞭解，應當知道這些沙門或婆羅門不會看別人的臉色，不會隨聲附和別人的說法。這些沙門或婆羅門智慧堅固，是因為他們本來就修習過，所以不會隨聲附和別人的說法。因此，比丘們！對於四聖諦應當勤奮努力，生起強烈的願望，精進地修習。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地奉行。 （三九九） 如是我聞： 一時，佛陀住在波羅奈國的仙人居住地鹿野苑中。 當時，世尊告訴眾比丘：『譬如石柱，長十六肘，八肘埋在地下，四面八方的風吹來，也不能使它動搖。同樣，如果沙門或婆羅門對於苦聖諦能夠如實瞭解，對於苦集聖諦、苦滅聖諦、苦滅道跡聖諦也能夠如實瞭解，這些沙門或婆羅門到了辯論的場所，沒有人能夠駁倒他們。他們的心解脫、慧解脫，能夠使其他的沙門或婆羅門反而感到憂愁痛苦。像這樣如實瞭解、如實看見，都是因為前世長期修習的緣故，使得他們的智慧不可動搖。』
English version: At that time, the World Honored One told the bhikkhus: 'Just like a small cotton ball or a small kapok flower ball, placed at the head of a crossroads, the wind from all four directions will blow it away, causing it to go in one direction. Similarly, if a śramaṇa or a brahmin does not truly understand the Noble Truth of Suffering, nor the Noble Truth of the Origin of Suffering, nor the Noble Truth of the Cessation of Suffering, nor the Noble Truth of the Path Leading to the Cessation of Suffering, it should be known that these śramaṇas or brahmins are always looking at the faces of others, always following what others say. Because they do not truly understand, they hear what others say and then follow and accept it. It should be known that these people are because they have not cultivated wisdom for a long time.' 'It is like an Indra pillar, made of copper and iron, deeply buried in the ground, the fierce winds from all four directions cannot make it move. Similarly, if a śramaṇa or a brahmin truly understands the Noble Truth of Suffering, and truly understands the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, it should be known that these śramaṇas or brahmins do not look at the faces of others, nor do they follow what others say. These śramaṇas or brahmins have firm wisdom because they have cultivated it from the beginning, so they do not follow what others say. Therefore, bhikkhus! You should diligently strive for the Four Noble Truths, generate a strong desire, and diligently practice them.' After the Buddha finished speaking this sutra, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them. (399) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at the Isipatana hermitage in the country of Varanasi. At that time, the World Honored One told the bhikkhus: 'It is like a stone pillar, sixteen cubits long, with eight cubits buried in the ground, the wind from all four directions cannot make it move. Similarly, if a śramaṇa or a brahmin truly understands the Noble Truth of Suffering, and truly understands the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, these śramaṇas or brahmins, when they go to places of debate, no one can refute them. Their minds are liberated, and their wisdom is liberated, and they can cause other śramaṇas or brahmins to feel sorrow and pain. Such true understanding and true seeing are all because of long-term cultivation in past lives, which makes their wisdom unshakeable.'
。是故，比丘！於四聖諦當勤方便，起增上欲，精進修學。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（四〇〇）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
爾時，世尊告諸比丘：「譬如有人火燒頭衣，當起增上欲，急救令滅。」
佛告比丘：「莫作是說！當置頭衣，於四聖諦起增上欲，勤加方便，修無間等。何等四？謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦未無間等，當勤方便，修無間等。所以者何？比丘！長夜熾然，地獄、畜生、餓鬼。諸比丘！不見極苦，如苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦，未無間等者，是比丘當忍苦、樂、憂、悲，於四聖諦勤加精進，方便修習無間等，應當學。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（四〇一）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
爾時，世尊告諸比丘：「譬如士夫年壽百歲，有人語言：『士夫若欲聞法，當日日三時受苦，晨朝時受百槍苦，日中、晡時亦復如是。於一日中受三百槍苦。如是日日，至於百歲，然後聞法，得無間等，汝寧能不？』
「時，彼士夫為聞法故，悉堪能受
現代漢語譯本： 『因此，比丘們！對於四聖諦，應當勤加方便，生起強烈的意願，精進修學。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （四〇〇） 如是我聞： 一時，佛陀住在波羅奈國仙人居住的鹿野苑中。 那時，世尊告訴眾比丘：『譬如有人頭上的衣服著火了，應當生起強烈的意願，趕緊撲滅它。』 佛陀告訴比丘們：『不要這樣說！應當放下頭上的衣服，對於四聖諦生起強烈的意願，勤加方便，修習無間等。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦，如果還沒有達到無間等，就應當勤加方便，修習無間等。為什麼呢？比丘們！長夜都在熾熱燃燒，地獄、畜生、餓鬼。諸位比丘！如果不能看到極大的痛苦，就像苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦，沒有達到無間等，那麼這位比丘就應當忍受苦、樂、憂、悲，對於四聖諦勤加精進，方便修習無間等，應當這樣學習。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （四〇一） 如是我聞： 一時，佛陀住在波羅奈國仙人居住的鹿野苑中。 那時，世尊告訴眾比丘：『譬如有一個人活到一百歲，有人對他說：『這個人如果想聽聞佛法，每天要受三次苦，早晨受一百次槍刺的痛苦，中午和傍晚也是這樣。一天之中要受三百次槍刺的痛苦。這樣每天都受，直到一百歲，然後才能聽聞佛法，達到無間等，你能夠做到嗎？』 『那時，那個人爲了聽聞佛法，完全能夠承受。』
English version: 'Therefore, bhikkhus! You should diligently strive with skillful means for the Four Noble Truths, arouse intense desire, and practice diligently.' After the Buddha finished speaking this discourse, the bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly. (400) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at Isipatana in Varanasi. Then, the Blessed One addressed the bhikkhus, saying: 'Suppose a person's head clothing were on fire, they should arouse intense desire and quickly extinguish it.' The Buddha told the bhikkhus: 'Do not say that! You should put aside the head clothing, and for the Four Noble Truths, arouse intense desire, diligently strive with skillful means, and practice without interruption. Which four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. If these have not been practiced without interruption, you should diligently strive with skillful means, and practice without interruption. Why is that? Bhikkhus! The long night is ablaze with hell, the animal realm, and the realm of hungry ghosts. Bhikkhus! If you do not see the extreme suffering, like the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, and have not practiced them without interruption, then that bhikkhu should endure suffering, pleasure, sorrow, and grief, and for the Four Noble Truths, diligently strive with skillful means, and practice without interruption. You should learn this way.' After the Buddha finished speaking this discourse, the bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly. (401) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at Isipatana in Varanasi. Then, the Blessed One addressed the bhikkhus, saying: 'Suppose a man lives to be a hundred years old, and someone says to him: 『If this man wishes to hear the Dharma, he must endure suffering three times a day. In the morning, he must endure the pain of a hundred spear thrusts, and at noon and in the evening, likewise. In one day, he must endure the pain of three hundred spear thrusts. He must endure this every day for a hundred years, and then he will be able to hear the Dharma and attain uninterrupted understanding. Would you be able to do this?』 'Then, that man, for the sake of hearing the Dharma, would be fully capable of enduring it.'
。所以者何？人生於世，長夜受苦，有時地獄，有時畜生，有時餓鬼，於三惡道空受眾苦，亦不聞法，是故我今為無間等故，不以終身受三百槍為大苦也。是故，比丘！於四聖諦未得無間等者，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四〇二）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。
爾時，世尊告諸比丘：「於四聖諦平等正覺，名為如來、應、等正覺。何等為四？所謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。於此四聖諦平等正覺，名為如來、應、等正覺。是故，諸比丘！於四聖諦未無間者，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四〇三）
如是我聞：
一時，佛在摩竭國人間遊行，于王舍城波羅利弗是中間竹林聚落，國王于中造福德舍。爾時，世尊與諸大眾于中宿止。
爾時，世尊告諸比丘：「我與汝等於四聖諦無知、無見、無隨順覺、無隨順受者，應當長夜驅馳生死。何等為四？謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。我與汝等於四聖諦無知、無見、無隨順覺、無隨順受者，應當長夜驅馳生死
現代漢語譯本：這是什麼原因呢？人生在世，漫漫長夜都在受苦，有時墮入地獄，有時淪為畜生，有時變成餓鬼，在三惡道中白白遭受各種痛苦，也聽不到佛法。因此，我爲了達到無間等境界，不認為終身遭受三百次槍刺是巨大的痛苦。所以，比丘們！對於四聖諦尚未達到無間等境界的人，應當勤奮努力，生起強烈的願望，學習達到無間等境界。 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （四〇二） 如是我聞： 一時，佛陀住在波羅奈國的仙人住處鹿野苑中。 當時，世尊告訴眾比丘：『對於四聖諦平等正覺，稱為如來、應供、等正覺。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。對於這四聖諦平等正覺，稱為如來、應供、等正覺。因此，比丘們！對於四聖諦尚未達到無間等境界的人，應當勤奮努力，生起強烈的願望，學習達到無間等境界。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （四〇三） 如是我聞： 一時，佛陀在摩竭國的人間游化，在王舍城和波羅利弗之間的竹林聚落，國王在那裡建造了福德舍。當時，世尊和大眾在那裡住宿。 當時，世尊告訴眾比丘：『我和你們對於四聖諦沒有認知、沒有見解、沒有隨順覺悟、沒有隨順領受的人，應當長久地在生死中奔波。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。我和你們對於四聖諦沒有認知、沒有見解、沒有隨順覺悟、沒有隨順領受的人，應當長久地在生死中奔波。』
English version: What is the reason for this? Life in this world is a long night of suffering. Sometimes one is in hell, sometimes an animal, sometimes a hungry ghost. In the three evil realms, one endures all kinds of suffering in vain, and does not hear the Dharma. Therefore, for the sake of attaining the state of non-interruption, I do not consider enduring three hundred spear thrusts throughout my life to be a great suffering. Therefore, monks! Those who have not attained the state of non-interruption regarding the Four Noble Truths should diligently strive, arouse strong desire, and learn to attain the state of non-interruption. After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (402) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at the hermitage of the ascetics in the country of Varanasi. At that time, the World Honored One told the monks: 'One who has attained equal and correct enlightenment regarding the Four Noble Truths is called a Tathagata, an Arhat, a Samyak-sambuddha. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. One who has attained equal and correct enlightenment regarding these Four Noble Truths is called a Tathagata, an Arhat, a Samyak-sambuddha. Therefore, monks! Those who have not attained the state of non-interruption regarding the Four Noble Truths should diligently strive, arouse strong desire, and learn to attain the state of non-interruption.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (403) Thus have I heard: At one time, the Buddha was traveling in the human realm of Magadha, in a bamboo grove settlement between Rajagriha and Pataliputra, where the king had built a meritorious dwelling. At that time, the World Honored One and the assembly stayed there. At that time, the World Honored One told the monks: 'Those of us who have no knowledge, no understanding, no following of the realization, and no following of the acceptance of the Four Noble Truths should wander in samsara for a long time. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. Those of us who have no knowledge, no understanding, no following of the realization, and no following of the acceptance of the Four Noble Truths should wander in samsara for a long time.'
。以我及汝於此苦聖諦順知、順入，斷諸有流，盡諸生死，不受後有。于苦集聖諦、苦滅聖諦、苦滅道跡聖諦順知、順入，斷諸有流，盡諸生死，不受後有。是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，修無間等。」
爾時，世尊即說偈言：
「我常與汝等， 長夜涉生死， 不見聖諦故， 大苦日增長。 若見四聖諦， 斷有大流海， 生死永已除， 不復受後生。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四〇四）
如是我聞：
一時，佛在摩竭國人間遊行，王舍城波羅利弗是中間竹林聚落，大王于中作福德舍。爾時，世尊與諸大眾于中止宿。
爾時，世尊告諸比丘：「汝等當行，共至申恕林。」
爾時，世尊與諸大眾到申恕林，坐樹下。
爾時，世尊手把樹葉，告諸比丘：「此手中葉為多耶？大林樹葉為多？」
比丘白佛：「世尊！手中樹葉甚少，彼大林中樹葉無量，百千億萬倍，乃至算數譬類不可為比。」
「如是，諸比丘！我成等正覺，自所見法，為人定說者，如手中樹葉。所以者何？彼法義饒益、法饒益、梵行饒益、明、慧、正覺、向于涅槃
現代漢語譯本：'我與你一同對這苦聖諦順遂地瞭解、順遂地進入，斷絕所有存在的流轉，終結所有生死，不再承受後有。對於苦集聖諦、苦滅聖諦、苦滅道跡聖諦順遂地瞭解、順遂地進入，斷絕所有存在的流轉，終結所有生死，不再承受後有。因此，比丘們！對於四聖諦尚未達到無間等境界的人，應當勤奮努力，生起增上的慾望，修習無間等。' 現代漢語譯本：'那時，世尊即說偈語道：' 現代漢語譯本：'我常常與你們，長久地經歷生死，因為不瞭解聖諦的緣故，巨大的痛苦日益增長。如果瞭解四聖諦，就能斷絕存在的巨大流轉之海，生死永遠被消除，不再承受後生。' 現代漢語譯本：'佛陀說完此經后，眾比丘聽聞佛陀所說，歡喜地奉行。' 現代漢語譯本：'（四〇四）' 現代漢語譯本：'如是我聞：' 現代漢語譯本：'一時，佛陀在摩竭國的人間游化，在王舍城波羅利弗之間的竹林聚落，大王在那裡建造了福德舍。當時，世尊與大眾在那裡停留住宿。' 現代漢語譯本：'那時，世尊告訴眾比丘：『你們應當前往，一同去申恕林。』' 現代漢語譯本：'那時，世尊與大眾到達申恕林，坐在樹下。' 現代漢語譯本：'那時，世尊手拿樹葉，告訴眾比丘：『這手中的樹葉多呢？還是大林中的樹葉多呢？』' 現代漢語譯本：'比丘們回答佛陀：『世尊！手中的樹葉很少，那大林中的樹葉無量，是百千億萬倍，乃至用算數譬喻都無法相比。』' 現代漢語譯本：'『是的，比丘們！我成就等正覺，自己所見到的法，為他人確定的說法，就像手中的樹葉一樣。這是為什麼呢？因為那些法義有饒益、法有饒益、梵行有饒益、明、慧、正覺、趨向涅槃。』
English version: 'With me and you, having thoroughly understood and entered into this noble truth of suffering, we sever all flows of existence, end all births and deaths, and no longer receive future existence. Having thoroughly understood and entered into the noble truths of the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering, we sever all flows of existence, end all births and deaths, and no longer receive future existence. Therefore, bhikkhus! Those who have not yet attained uninterrupted equality in the four noble truths should diligently strive, arouse increased desire, and cultivate uninterrupted equality.' English version: 'At that time, the World-Honored One spoke in verse:' English version: 'I have always been with you, wandering through births and deaths for a long time. Because we do not see the noble truths, great suffering increases daily. If we see the four noble truths, we can sever the great ocean of the flow of existence. Birth and death will be forever eliminated, and we will no longer receive future births.' English version: 'After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it.' English version: '(404)' English version: 'Thus have I heard:' English version: 'At one time, the Buddha was wandering in the human realm of Magadha, in the bamboo grove settlement between Rajagriha and Pataliputra, where the great king had built a meritorious dwelling. At that time, the World-Honored One and the great assembly stayed there.' English version: 'Then, the World-Honored One said to the bhikkhus, 『You should go together to the Simsapa forest.』' English version: 'Then, the World-Honored One and the great assembly arrived at the Simsapa forest and sat under a tree.' English version: 'Then, the World-Honored One, holding leaves in his hand, said to the bhikkhus, 『Are there more leaves in this hand, or more leaves in the great forest?』' English version: 'The bhikkhus replied to the Buddha, 『World-Honored One! The leaves in your hand are very few, while the leaves in that great forest are immeasurable, hundreds of thousands of millions of times more, even beyond comparison by calculation or analogy.』' English version: '『So it is, bhikkhus! The Dharma that I have realized upon attaining perfect enlightenment, and which I have definitively taught to others, is like the leaves in my hand. Why is that? Because those teachings are beneficial in meaning, beneficial in Dharma, beneficial in the holy life, in clarity, wisdom, perfect enlightenment, and leading to Nirvana.』'
。如大林樹葉，如我成等正覺，自知正法，所不說者，亦復如是。所以者何？彼法非義饒益，非法饒益，非梵行饒益、明、慧、正覺、正向涅槃故。是故，諸比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四〇五）
如是我聞：
一時，佛住毗舍離獼猴池側重閣講堂。
爾時，尊者阿難晨朝著衣持缽，入毗舍離城乞食。時，有眾多離車童子晨朝從城內出，至精舍門，持弓箭，競射精舍門孔，箭箭皆入門孔。
尊者阿難見已，以為奇特，彼諸離車童子能作如是難事。入城乞食，還舉衣缽，洗足已，往詣佛所，稽首佛足，退住一面，白佛言：「世尊！我今晨朝著衣持缽，入毗舍離城乞食，見有眾多離車童子從城內出，至精舍門，競射門孔，箭箭皆入。我作是念：『此甚奇特！諸離車童子能為難事。』」
佛告阿難：「于意云何？離車童子競射門孔，箭箭皆入，此為難耶？破一毛為百分，而射一毛分，箭箭悉中，此為難耶？」
阿難白佛：「破一毛百分，射一分之毛，箭箭悉中，此則為難。」
佛告阿難：「未若於苦聖諦生如實知，此則甚難
現代漢語譯本：就像大林樹葉一樣，就像我成就正等正覺，自己知道正法，所沒有說的，也是這樣。為什麼呢？因為那些法不是爲了義理的利益，不是爲了法的利益，不是爲了梵行的利益，不是爲了明、慧、正覺、正向涅槃的利益。因此，各位比丘！對於四聖諦還沒有完全通達的人，應當勤奮努力，生起增上的慾望，學習完全通達。 佛陀說完這部經后，各位比丘聽了佛陀所說，歡喜地奉行。 （四〇五） 我是這樣聽說的： 一時，佛陀住在毗舍離獼猴池邊的重閣講堂。 當時，尊者阿難早上穿好衣服，拿著缽，進入毗舍離城乞食。當時，有很多離車族的童子早上從城裡出來，到精舍門口，拿著弓箭，比賽射精舍的門孔，每一支箭都射入門孔。 尊者阿難看到后，覺得很奇特，那些離車族的童子竟然能做出這樣難的事情。進入城裡乞食，回來收好衣缽，洗完腳后，前往佛陀那裡，向佛陀的腳稽首，退到一邊站著，對佛陀說：『世尊！我今天早上穿好衣服，拿著缽，進入毗舍離城乞食，看到有很多離車族的童子從城裡出來，到精舍門口，比賽射門孔，每一支箭都射入。我這樣想：『這真是太奇特了！這些離車族的童子竟然能做出這樣難的事情。』 佛陀告訴阿難：『你認為怎麼樣？離車族的童子比賽射門孔，每一支箭都射入，這算難嗎？把一根毛髮分成一百份，然後射其中一份，每一支箭都射中，這算難嗎？』 阿難對佛陀說：『把一根毛髮分成一百份，射其中一份，每一支箭都射中，這才是難事。』 佛陀告訴阿難：『這還不如對於苦聖諦生起如實的瞭解，這才是最難的。』
English version: Just like the leaves of a great forest, just as I have attained perfect enlightenment, knowing the true Dharma myself, what I have not spoken is also like that. Why is that? Because those teachings are not for the benefit of meaning, not for the benefit of the Dharma, not for the benefit of the holy life, not for clarity, wisdom, perfect enlightenment, or the right path to Nirvana. Therefore, monks! Those who have not yet fully understood the Four Noble Truths should diligently strive, generate increased desire, and learn to fully understand. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (405) Thus have I heard: At one time, the Buddha was dwelling in the multi-storied hall by the Monkey Pond in Vaishali. Then, the venerable Ananda, in the morning, having dressed and taken his bowl, entered the city of Vaishali to beg for alms. At that time, many Licchavi youths came out of the city in the morning, went to the gate of the monastery, and, holding bows and arrows, competed in shooting at the gate hole, each arrow entering the hole. The venerable Ananda, having seen this, thought it was remarkable that those Licchavi youths could do such a difficult thing. Having entered the city to beg for alms, returned, put away his robe and bowl, washed his feet, and went to the Buddha, bowed at the Buddha's feet, and stood to one side, saying to the Buddha: 'Venerable Sir! This morning, having dressed and taken my bowl, I entered the city of Vaishali to beg for alms, and saw many Licchavi youths coming out of the city, going to the gate of the monastery, competing in shooting at the gate hole, each arrow entering. I thought: 'This is truly remarkable! These Licchavi youths can do such a difficult thing.' The Buddha said to Ananda: 'What do you think? Is it difficult for the Licchavi youths to compete in shooting at the gate hole, each arrow entering? Or is it more difficult to break a hair into a hundred parts, and then shoot at one of those parts, each arrow hitting the mark?' Ananda said to the Buddha: 'To break a hair into a hundred parts, and then shoot at one of those parts, each arrow hitting the mark, that is difficult.' The Buddha said to Ananda: 'That is not as difficult as truly understanding the Noble Truth of Suffering, that is the most difficult.'
。如是，苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知見，此則甚難。」
爾時，世尊而說偈言：
「一毛為百分， 射一分甚難， 觀一一苦陰， 非我難亦然。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四〇六）
如是我聞：
一時，佛住獼猴池側重閣講堂。
爾時，世尊告諸比丘：「譬如大地悉成大海，有一盲龜壽無量劫，百年一出其頭，海中有浮木，止有一孔，漂流海浪，隨風東西。盲龜百年一出其頭，當得遇此孔不？」
阿難白佛：「不能。世尊！所以者何？此盲龜若至海東，浮木隨風，或至海西，南、北四維圍繞亦爾，不必相得。」
佛告阿難：「盲龜浮木，雖復差違，或復相得。愚癡凡夫漂流五趣，暫復人身，甚難於彼。所以者何？彼諸眾生不行其義、不行法、不行善、不行真實，展轉殺害，強者陵弱，造無量惡故。是故，比丘！於四聖諦當未無間等者，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：『如果這樣，要如實知見苦集聖諦、苦滅聖諦、苦滅道跡聖諦，那就非常困難。』 當時，世尊說了偈語： 『一根毛髮分成一百份，射中其中一份都很難， 觀察每一個苦陰，認為『非我』也同樣困難。』 佛說完這部經后，眾比丘聽了佛的教誨，歡喜地奉行。 （四〇六） 我是這樣聽說的： 一時，佛住在獼猴池邊的重閣講堂。 當時，世尊告訴眾比丘：『譬如大地都變成大海，有一隻盲龜壽命無量劫，每百年才探出頭一次，海中有一塊浮木，只有一個孔，漂流在海浪中，隨風東西飄蕩。這隻盲龜每百年探出頭一次，能遇到這個孔嗎？』 阿難對佛說：『不能。世尊！為什麼呢？這隻盲龜如果到了海的東邊，浮木隨風，或許到了海的西邊，南、北四方也是這樣，不一定能相遇。』 佛告訴阿難：『盲龜和浮木，雖然相遇的機會很小，但或許還能相遇。愚癡的凡夫漂流在五道輪迴中，暫時得到人身，比那還要困難。為什麼呢？那些眾生不行正義、不行佛法、不行善事、不行真實，互相殘殺，強者欺凌弱者，造作無量的惡業。所以，比丘們！對於四聖諦還沒有達到無間等境界的人，應當勤奮努力，生起增上欲，學習無間等。』 佛說完這部經后，眾比丘聽了佛的教誨，歡喜地奉行。
English version: 'If so, to truly know and see the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, that is extremely difficult.' At that time, the World Honored One spoke in verse: 'To divide a hair into a hundred parts, to shoot one part is very difficult, To observe each aggregate of suffering, and to see it as 'not-self' is equally difficult.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. (406) Thus have I heard: At one time, the Buddha was dwelling in the multi-storied hall by the side of the Monkey Pond. At that time, the World Honored One told the monks: 'Suppose the entire earth became an ocean, and there was a blind turtle with a lifespan of countless eons, surfacing its head once every hundred years. In the ocean, there was a piece of driftwood with only one hole, drifting in the waves, carried east and west by the wind. Would this blind turtle, surfacing its head once every hundred years, be able to encounter this hole?' Ananda said to the Buddha: 'It would not, World Honored One! Why is that? If this blind turtle were to reach the east of the sea, the driftwood, carried by the wind, might reach the west of the sea, and the same would be true for the north and south, they would not necessarily meet.' The Buddha told Ananda: 'Although the blind turtle and the driftwood are unlikely to meet, they might still meet. For foolish ordinary beings drifting in the five realms of existence, to temporarily obtain a human body is even more difficult than that. Why is that? Those beings do not practice righteousness, do not practice the Dharma, do not practice good deeds, do not practice truth, they kill each other, the strong oppress the weak, and they create immeasurable evil deeds. Therefore, monks! For those who have not yet attained the state of non-interruption regarding the Four Noble Truths, you should diligently strive, arouse increased desire, and learn non-interruption.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it.
。
雜阿含經卷第十五 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第十六
宋天竺三藏求那跋陀羅譯雜因誦第三品之四
（四〇七）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。時，有眾多比丘集於食堂，思惟世間而思惟。
爾時，世尊知諸比丘心之所念，往詣食堂，敷座而坐，告諸比丘：「汝等比丘慎莫思惟世間思惟。所以者何？世間思惟非義饒益，非法饒益，非梵行饒益，非智、非覺，不順涅槃。汝等當正思惟：『此苦聖諦、此苦集聖諦、此苦滅聖諦、此苦滅道跡聖諦。』所以者何？如此思惟則義饒益、法饒益、梵行饒益，正智、正覺、正向涅槃。
「過去世時，有一士夫出王舍城，于拘絺羅池側正坐思惟——世間思惟。當思惟時，見四種軍——象軍、馬軍、車軍、步軍，無量無數，皆悉入於一藕孔中。見已，作是念：『我狂失性，世間所無，而今見之。』爾時，去池不遠，更有大眾一處聚集。時，彼士夫詣大眾所語言：『諸人，我今發狂，我今失性，世間所無，而我今見，如上廣說。』時，彼大眾皆謂士夫狂發失性，世間所無，而彼見之。」
佛告比丘：「然彼士夫非狂失性，所見真實
現代漢語譯本 《雜阿含經》第十五卷 大正藏第02冊 No. 0099 《雜阿含經》
《雜阿含經》第十六卷
宋天竺三藏求那跋陀羅譯《雜因誦》第三品之四
（四〇七）
如是我聞：
一時，佛住在王舍城的迦蘭陀竹園。當時，有許多比丘聚集在食堂，思索世俗之事。
這時，世尊知道比丘們心中的想法，就來到食堂，鋪好座位坐下，告訴比丘們：『你們比丘不要思索世俗之事。為什麼呢？因為思索世俗之事，沒有意義，沒有法益，沒有梵行之益，不能增長智慧，不能覺悟，不順應涅槃。你們應當正確地思索：『這是苦聖諦，這是苦集聖諦，這是苦滅聖諦，這是苦滅之道聖諦。』為什麼呢？因為這樣思索，才有意義，才有法益，才有梵行之益，才能增長正智，才能正覺，才能趨向涅槃。
『過去世時，有一個人走出王舍城，在拘絺羅池邊端坐思索——思索世俗之事。當他思索時，看見四種軍隊——象軍、馬軍、車軍、步軍，無量無數，都進入一個藕孔中。看見后，他這樣想：『我一定是瘋了，失去了本性，世間不可能有這樣的事，而我今天卻看見了。』當時，離池塘不遠的地方，還有一群人聚集在一起。那個人就走到人群中說：『各位，我今天發瘋了，我失去了本性，世間不可能有這樣的事，而我今天卻看見了，』就像上面所說的那樣。當時，那些人都認為這個人是瘋了，失去了本性，世間不可能有這樣的事，而他卻看見了。』
佛告訴比丘們：『然而那個人並沒有瘋，也沒有失去本性，他所見的是真實的。
English version The Miscellaneous Āgama Sutra, Scroll 15 Taisho Tripitaka Volume 02, No. 0099, Miscellaneous Āgama Sutra
The Miscellaneous Āgama Sutra, Scroll 16
Translated by the Tripiṭaka Master Guṇabhadra of Tianzhu during the Song Dynasty, Chapter Four of the Third Section of the Miscellaneous Causes Recitation
(407)
Thus have I heard:
At one time, the Buddha was staying in the Kalandaka Bamboo Grove in Rājagṛha. At that time, many monks gathered in the dining hall, contemplating worldly matters.
Then, the World-Honored One, knowing the thoughts in the minds of the monks, went to the dining hall, spread out a seat, and sat down. He told the monks: 'Monks, you should not contemplate worldly matters. Why is that? Because contemplating worldly matters is not beneficial in terms of meaning, not beneficial in terms of the Dharma, not beneficial in terms of the Brahmacarya, does not lead to wisdom, does not lead to awakening, and does not lead to Nirvana. You should contemplate correctly: 『This is the Noble Truth of Suffering, this is the Noble Truth of the Arising of Suffering, this is the Noble Truth of the Cessation of Suffering, this is the Noble Truth of the Path Leading to the Cessation of Suffering.』 Why is that? Because such contemplation is beneficial in terms of meaning, beneficial in terms of the Dharma, beneficial in terms of the Brahmacarya, leads to right wisdom, leads to right awakening, and leads to Nirvana.
'In the past, there was a man who left Rājagṛha and sat by the side of the Kucila Pond, contemplating—contemplating worldly matters. While he was contemplating, he saw four kinds of armies—elephant armies, horse armies, chariot armies, and infantry armies, immeasurable and countless, all entering into a single lotus root hole. Having seen this, he thought: 『I must be mad, I have lost my mind, such a thing is impossible in the world, yet I have seen it today.』 At that time, not far from the pond, there was another crowd gathered. The man went to the crowd and said: 『Everyone, I have gone mad today, I have lost my mind, such a thing is impossible in the world, yet I have seen it today,』 as described above. At that time, the crowd all thought that the man was mad, had lost his mind, such a thing was impossible in the world, yet he had seen it.』
The Buddha told the monks: 『However, that man was not mad, nor had he lost his mind, what he saw was real.』
。所以者何？爾時，去拘絺羅池不遠，有諸天阿修羅興四種軍，戰于空中。時，諸天得勝，阿修羅軍敗，退入彼池一藕孔中。是故，比丘！汝等慎莫思惟世間。所以者何？世間思惟非義饒益，非法饒益，非梵行饒益，非智、非覺，非正向涅槃，當思惟四聖諦。何等為四？苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四〇八）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
時，有眾多比丘集於食堂，作如是論，或謂世間有常，或謂世間無常、世間有常無常、世間非有常非無常，世間有邊、世間無邊、世間有邊無邊、世間非有邊非無邊，是命是身、命異身異，如來死後有、如來死後無、如來死後有無、如來死後非有非無。
爾時，世尊一處坐禪，以天耳聞諸比丘集於食堂論議之聲。聞已，往詣食堂，于大眾前敷座而坐，告諸比丘：「汝等比丘眾多聚集，何所言說？」
時，諸比丘白佛言：「世尊！我等眾多比丘集此食堂，作如是論，或說有常，或說無常……」如上廣說。
佛告比丘：「汝等莫作如是論議。所以者何？如此論者，非義饒益，非法饒益，非梵行饒益，非智、非正覺，非正向涅槃
這是什麼原因呢？當時，在離拘絺羅池不遠的地方，有天人和阿修羅興起四種軍隊，在空中交戰。當時，天人得勝，阿修羅軍隊戰敗，退入那個池塘的一個藕孔中。因此，比丘們！你們要謹慎，不要思惟世間。這是什麼原因呢？思惟世間對於義理沒有益處，對於佛法沒有益處，對於清凈的修行沒有益處，不能增長智慧、覺悟，不能正確地導向涅槃，應當思惟四聖諦。哪四種呢？苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （四〇八） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，有許多比丘聚集在食堂，進行這樣的討論，有的說世間是常住的，有的說世間是無常的，有的說世間既是常住又是無常的，有的說世間既不是常住也不是無常的，有的說世間有邊際，有的說世間沒有邊際，有的說世間既有邊際又沒有邊際，有的說世間既不是有邊際也不是沒有邊際，有的說生命就是身體，有的說生命和身體是不同的，有的說如來死後存在，有的說如來死後不存在，有的說如來死後既存在又不存在，有的說如來死後既不是存在也不是不存在。 當時，世尊在一個地方禪坐，用天耳聽到了眾比丘在食堂議論的聲音。聽完后，前往食堂，在大眾面前鋪設座位坐下，告訴眾比丘：『你們這些比丘聚集在一起，在談論什麼呢？』 當時，眾比丘對佛陀說：『世尊！我們這些比丘聚集在這個食堂，進行這樣的討論，有的說世間是常住的，有的說世間是無常的……』像上面所說的詳細內容。 佛陀告訴比丘們：『你們不要進行這樣的討論。這是什麼原因呢？像這樣的討論，對於義理沒有益處，對於佛法沒有益處，對於清凈的修行沒有益處，不能增長智慧、正覺，不能正確地導向涅槃。』
What is the reason for this? At that time, not far from the Kucira Pond, there were gods and asuras who raised four kinds of armies and fought in the air. At that time, the gods were victorious, and the asura army was defeated and retreated into a lotus root hole in that pond. Therefore, monks! You should be careful and not contemplate the world. What is the reason for this? Contemplating the world is not beneficial to the meaning, not beneficial to the Dharma, not beneficial to pure practice, does not increase wisdom, enlightenment, and does not correctly lead to Nirvana. You should contemplate the Four Noble Truths. What are the four? The Noble Truth of Suffering, the Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (408) Thus have I heard: At one time, the Buddha was staying in the Karanda Bamboo Grove in Rajagriha. At that time, many monks gathered in the dining hall and engaged in such discussions. Some said the world is permanent, some said the world is impermanent, some said the world is both permanent and impermanent, some said the world is neither permanent nor impermanent, some said the world has boundaries, some said the world has no boundaries, some said the world has both boundaries and no boundaries, some said the world is neither with boundaries nor without boundaries, some said life is the body, some said life and body are different, some said the Tathagata exists after death, some said the Tathagata does not exist after death, some said the Tathagata both exists and does not exist after death, some said the Tathagata neither exists nor does not exist after death. At that time, the World Honored One was meditating in a certain place, and with his divine ear, he heard the sound of the monks discussing in the dining hall. Having heard this, he went to the dining hall, spread out a seat in front of the assembly, and sat down, telling the monks: 'What are you monks gathered together discussing?' At that time, the monks said to the Buddha: 'World Honored One! We monks have gathered in this dining hall and are having such discussions. Some say the world is permanent, some say the world is impermanent...' as described in detail above. The Buddha told the monks: 'You should not engage in such discussions. What is the reason for this? Such discussions are not beneficial to the meaning, not beneficial to the Dharma, not beneficial to pure practice, do not increase wisdom, enlightenment, and do not correctly lead to Nirvana.'
。汝等比丘應如是論議：『此苦聖諦、此苦集聖諦、此苦滅聖諦、此苦滅道跡聖諦。』所以者何？如是論議，是義饒益、法饒益、梵行饒益、正智、正覺、正向涅槃。是故，比丘！於四聖諦未無間等，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四〇九）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。爾時，有眾多比丘集於食堂，或有貪覺覺者，或瞋覺覺者，或害覺覺者。
爾時，世尊知諸比丘心之所念，往詣食堂，敷坐具于眾前坐，告諸比丘：「汝等莫起貪覺覺，莫起恚覺覺，莫起害覺覺。所以者何？此諸覺非義饒益，非法饒益，非梵行饒益，非智、非正覺，不向涅槃。汝等當起苦聖諦覺、苦集聖諦覺、苦滅聖諦覺、苦滅道跡聖諦覺。所以者何？此四聖諦覺，義饒益、法饒益、梵行饒益、正智、正覺、向于涅槃。是故，諸比丘！於四聖諦當勤方便，起增上欲，正智正念，精進修學。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四一〇）
如是我聞：
一時……如上廣說。差別者，起親里覺、國土人民覺、不死覺，乃至聞佛所說，歡喜奉行
現代漢語譯本：
『你們這些比丘應該這樣討論：』這是苦聖諦，這是苦集聖諦，這是苦滅聖諦，這是導致苦滅的道跡聖諦。』為什麼呢？因為這樣的討論，有益於義理，有益於佛法，有益於清凈的修行，能帶來正確的智慧、正確的覺悟，並導向涅槃。因此，比丘們！對於四聖諦，如果還沒有完全通達，就應當勤奮努力，生起強烈的願望，學習完全通達。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （四〇九） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。當時，有許多比丘聚集在食堂，其中一些人心中生起貪慾的念頭，一些人生起嗔恨的念頭，還有一些人生起傷害的念頭。 這時，世尊知道眾比丘心中的想法，就來到食堂，在大家面前鋪好座位坐下，告訴比丘們：『你們不要生起貪慾的念頭，不要生起嗔恨的念頭，不要生起傷害的念頭。為什麼呢？因為這些念頭無益於義理，無益於佛法，無益於清凈的修行，不能帶來智慧，不能帶來正確的覺悟，也不能導向涅槃。你們應當生起對苦聖諦的覺悟，對苦集聖諦的覺悟，對苦滅聖諦的覺悟，對導致苦滅的道跡聖諦的覺悟。為什麼呢？因為這四聖諦的覺悟，有益於義理，有益於佛法，有益於清凈的修行，能帶來正確的智慧、正確的覺悟，並導向涅槃。因此，比丘們！對於四聖諦，應當勤奮努力，生起強烈的願望，以正確的智慧和正念，精進地修學。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （四一〇） 如是我聞： 一時……如上所說。不同之處在於，生起對親人的念頭，對國家人民的念頭，對不死的念頭，乃至聽聞佛陀所說，歡喜地奉行。
English version:
'You monks should discuss thus: 'This is the noble truth of suffering, this is the noble truth of the origin of suffering, this is the noble truth of the cessation of suffering, this is the noble truth of the path leading to the cessation of suffering.' Why is that? Because such discussion is beneficial to meaning, beneficial to the Dharma, beneficial to the holy life, leads to right knowledge, right awakening, and right direction towards Nirvana. Therefore, monks! If you have not yet fully understood the Four Noble Truths, you should strive diligently, generate a strong desire, and learn to fully understand them.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. (409) Thus have I heard: At one time, the Buddha was staying in the Karanda Bamboo Grove in Rajagaha. At that time, many monks were gathered in the dining hall, some with thoughts of greed, some with thoughts of anger, and some with thoughts of harm. Then, the Blessed One, knowing the thoughts in the minds of the monks, went to the dining hall, spread out his seat in front of the assembly, and said to the monks: 'You should not generate thoughts of greed, thoughts of anger, or thoughts of harm. Why is that? Because these thoughts are not beneficial to meaning, not beneficial to the Dharma, not beneficial to the holy life, do not lead to wisdom, do not lead to right awakening, and do not lead to Nirvana. You should generate awareness of the noble truth of suffering, awareness of the noble truth of the origin of suffering, awareness of the noble truth of the cessation of suffering, and awareness of the noble truth of the path leading to the cessation of suffering. Why is that? Because awareness of these Four Noble Truths is beneficial to meaning, beneficial to the Dharma, beneficial to the holy life, leads to right knowledge, right awakening, and leads to Nirvana. Therefore, monks! Regarding the Four Noble Truths, you should strive diligently, generate a strong desire, with right knowledge and right mindfulness, practice diligently.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. (410) Thus have I heard: At one time... as described above. The difference is that, generating thoughts of relatives, thoughts of country and people, thoughts of immortality, until hearing what the Buddha said, they joyfully practiced it.
。
（四一一）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。時，有眾多比丘集於食堂，作如是論：「或論王事、賊事、鬥戰事、錢財事、衣被事、飲食事、男女事、世間言語事、事業事、諸海中事。」
爾時，世尊于禪定中，以天耳聞諸比丘論說之聲，即從座起，往詣食堂，敷坐具于眾前坐，告諸比丘：「汝等比丘眾多聚集，為何所說？」
諸比丘白佛言：「世尊！我等於此聚集，或論說王事……」如上廣說。
佛告比丘：「汝等莫作是論，論說王事，乃至不向涅槃。若論說者，應當論說：『此苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。』所以者何？此四聖諦以義饒益、法饒益、梵行饒益、正智、正覺、正向涅槃。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四一二）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
時，有眾多比丘集於食堂，作如是說：「我知法、律，汝等不知我所說成就，我等所說與理合；汝等所說不成就，不與理合，應前說者，則在後說；應后說者，則在前說，而共諍論言。我論是汝等不如，能答者當答
現代漢語譯本 （四一一） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。當時，有許多比丘聚集在食堂，談論著各種事情，如『國家大事』、『盜賊事件』、『戰爭』、『錢財』、『衣物』、『飲食』、『男女之事』、『世俗的言語』、『工作』以及『海洋中的各種事情』。 這時，世尊在禪定中，用天耳聽到了比丘們談論的聲音，就從座位上起身，來到食堂，在大家面前鋪好坐具坐下，告訴比丘們：『你們這些比丘聚集在一起，都在談論些什麼呢？』 比丘們回答佛陀說：『世尊！我們聚集在這裡，有的在談論國家大事……』就像上面所說的那些內容。 佛陀告訴比丘們：『你們不要談論這些事情，談論國家大事，乃至不能導向涅槃。如果一定要談論，就應當談論：『這是苦聖諦、苦集聖諦、苦滅聖諦、苦滅之道聖諦。』為什麼呢？因為這四聖諦能帶來義理上的利益、佛法上的利益、清凈修行上的利益，能帶來正確的智慧、正確的覺悟，能正確地導向涅槃。』 佛陀說完這部經后，比丘們聽了佛陀的教誨，都歡喜地遵照奉行。 （四一二） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，有許多比丘聚集在食堂，他們這樣說道：『我懂得佛法和戒律，你們不懂得我所說的成就，我們所說的符合道理；你們所說的沒有成就，不符合道理，應該先說的，卻在後面說；應該后說的，卻在前面說。』他們互相爭論，說：『我的論點是對的，你們不如我，能回答的就來回答吧。』
English version (411) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha. At that time, many monks gathered in the refectory, discussing various matters such as 『affairs of kings,』 『events of thieves,』 『wars,』 『money,』 『clothing,』 『food and drink,』 『matters of men and women,』 『worldly speech,』 『business,』 and 『various matters in the oceans.』 Then, the World-Honored One, while in meditation, heard the monks』 voices with his divine ear. He rose from his seat, went to the refectory, spread out his seat in front of the assembly, and said to the monks, 『You monks have gathered together, what are you discussing?』 The monks replied to the Buddha, 『World-Honored One! We have gathered here, some of us were discussing affairs of kings...』 as described above. The Buddha told the monks, 『You should not engage in such discussions, discussing affairs of kings, which do not lead to Nirvana. If you must discuss, you should discuss: 『This is the Noble Truth of Suffering, the Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering.』 Why is that? Because these Four Noble Truths bring benefits in meaning, benefits in Dharma, benefits in pure practice, and bring right wisdom, right enlightenment, and rightly lead to Nirvana.』 After the Buddha finished speaking this sutra, the monks, having heard the Buddha』s teachings, joyfully followed them. (412) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha. At that time, many monks gathered in the refectory, saying, 『I understand the Dharma and the Vinaya, you do not understand the accomplishments of what I say. What we say is in accordance with reason; what you say is not accomplished and not in accordance with reason. What should be said first is said last; what should be said last is said first.』 They argued with each other, saying, 『My argument is correct, you are not as good as I am, let those who can answer, answer.』
。」
爾時，世尊于禪定中，以天耳聞諸比丘諍論之聲……如是廣說，乃至「於四聖諦無間等者，當勤起方便，起增上欲，學無間等。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（四一三）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。時，有眾多比丘集於食堂，作如是論：「波斯匿王、頻婆娑羅王，何者大力？何者大富？」
爾時，世尊于禪定中，以天耳聞諸比丘論說之聲，即從座起，往詣食堂，敷坐具于眾前坐，問諸比丘：「汝等何所論說？」
時，諸比丘即以上事具白世尊。
佛告比丘：「汝等用說諸王大力、大富為？汝等比丘莫作是論。所以者何？此非義饒益，非法饒益，非梵行饒益，非智、非正覺，不向涅槃。汝等當說：『此苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。』所以者何？此四聖諦是義饒益、法饒益、梵行饒益、正智、正覺、正向涅槃。是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四一四）
如是我聞：
一時，佛住王舍城迦蘭陀竹園
現代漢語譯本 當時，世尊在禪定中，用天耳聽到了眾比丘爭論的聲音……像這樣廣泛地講述，乃至『對於四聖諦沒有透徹理解的人，應當勤奮努力，生起強烈的願望，學習透徹理解。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （四一三） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。當時，有許多比丘聚集在食堂，議論說：『波斯匿王和頻婆娑羅王，哪一個更有力量？哪一個更富有？』 當時，世尊在禪定中，用天耳聽到了眾比丘議論的聲音，就從座位上起身，前往食堂，在眾人面前鋪好坐具坐下，問眾比丘：『你們在議論什麼？』 當時，眾比丘就把剛才議論的事情全部告訴了世尊。 佛陀告訴比丘們：『你們討論諸王的權力和財富有什麼用呢？你們比丘不要作這樣的議論。為什麼呢？因為這對於義理沒有益處，對於佛法沒有益處，對於清凈的修行沒有益處，對於智慧、正覺沒有幫助，也不能導向涅槃。你們應當討論：『這是苦聖諦、苦集聖諦、苦滅聖諦、苦滅之道聖諦。』為什麼呢？因為這四聖諦對於義理有益處，對於佛法有益處，對於清凈的修行有益處，對於正智、正覺有幫助，能夠導向涅槃。因此，比丘們！對於四聖諦沒有透徹理解的人，應當勤奮努力，生起強烈的願望，學習透徹理解。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （四一四） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。
English version At that time, the World-Honored One, while in meditative concentration, heard with his divine ear the sound of the monks' arguments... and so on, extensively explaining, even to 『those who have not thoroughly understood the Four Noble Truths should diligently strive, arouse intense desire, and learn to thoroughly understand.』 After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (413) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha. At that time, many monks gathered in the dining hall, discussing: 『Which is more powerful, King Pasenadi or King Bimbisara? Which is wealthier?』 At that time, the World-Honored One, while in meditative concentration, heard with his divine ear the sound of the monks' discussions, and immediately rose from his seat, went to the dining hall, spread out his seat in front of the assembly, and sat down, asking the monks: 『What are you discussing?』 Then, the monks told the World-Honored One everything they had been discussing. The Buddha told the monks: 『What is the use of you discussing the power and wealth of kings? You monks should not engage in such discussions. Why? Because it is not beneficial to the meaning, not beneficial to the Dharma, not beneficial to the pure conduct, does not lead to wisdom, enlightenment, or Nirvana. You should discuss: 『This is the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering.』 Why? Because these Four Noble Truths are beneficial to the meaning, beneficial to the Dharma, beneficial to the pure conduct, lead to right wisdom, right enlightenment, and lead to Nirvana. Therefore, monks! Those who have not thoroughly understood the Four Noble Truths should diligently strive, arouse intense desire, and learn to thoroughly understand.』 After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (414) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha.
。時，有眾多比丘集於食堂，作如是論：「汝等宿命作何等業？為何工巧？以何自活？」
爾時，世尊于禪定中，以天耳聞諸比丘論說之聲，即從座起，往詣食堂，敷坐具于眾前坐，問諸比丘：「汝說何等？」
時，諸比丘以上所說具白世尊。
佛告比丘：「汝等比丘莫作是說：『宿命所作。』所以者何？此非義饒益，非法饒益，非梵行饒益，非智、非正覺，不向涅槃。汝等比丘當共論說：『此苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。』所以者何？此義饒益、法饒益、梵行饒益、正智、正覺、正向涅槃。是故，比丘！依於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四一五）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。時，有眾多比丘集於食堂，作如是說論：「某甲檀越作粗疏食，我等食已，無味無力，我等不如舍彼粗食，而行乞食。所以者何？比丘乞食時得好食，又見好色，時聞好聲，多人所識，亦得衣被、臥具、醫藥。」
爾時，世尊于禪定中，以天耳聞諸比丘論說之聲，即詣食堂……如是廣說，乃至「正向涅槃。」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：當時，有許多比丘聚集在食堂，議論說：『你們前世做了什麼業？擅長什麼技藝？靠什麼謀生？』 這時，世尊在禪定中，用天耳聽到了比丘們的議論聲，就從座位起身，來到食堂，在眾人面前鋪好坐具坐下，問比丘們：『你們在說什麼？』 當時，比丘們把剛才所說的話都告訴了世尊。 佛告訴比丘們：『你們比丘不要這樣說：『前世所作。』為什麼呢？因為這沒有意義，沒有法益，沒有梵行利益，不能增長智慧，不能達到正覺，不能趨向涅槃。你們比丘應當共同討論：『這是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。』為什麼呢？因為這有意義，有法益，有梵行利益，能增長正智，能達到正覺，能趨向涅槃。所以，比丘們！對於四聖諦還沒有完全通達的人，應當勤奮努力，生起增上欲，學習完全通達。』 佛說完這部經，比丘們聽了佛的教誨，歡喜地奉行。 （四一五） 如是我聞： 一時，佛住在王舍城的迦蘭陀竹園。當時，有許多比丘聚集在食堂，議論說：『某某施主做的食物粗糙，我們吃了，沒有味道也沒有力氣，我們不如捨棄這些粗食，去乞食。為什麼呢？因為比丘乞食時能得到好食物，又能看到美好的事物，聽到美好的聲音，被許多人認識，還能得到衣服、臥具、醫藥。』 這時，世尊在禪定中，用天耳聽到了比丘們的議論聲，就來到食堂……像前面那樣詳細地說，直到『正向涅槃。』 佛說完這部經，比丘們聽了佛的教誨，歡喜地奉行。
English version: At that time, many monks gathered in the dining hall, discussing, 'What deeds did you do in your past lives? What skills are you proficient in? How do you make a living?' Then, the World Honored One, in meditation, heard the monks' discussions with his divine ear. He rose from his seat, went to the dining hall, spread out his seat in front of the assembly, and asked the monks, 'What are you talking about?' At that time, the monks told the World Honored One everything they had just said. The Buddha told the monks, 'You monks should not say, 'What was done in past lives.' Why is that? Because it is not beneficial in meaning, not beneficial in Dharma, not beneficial in the holy life, does not increase wisdom, does not lead to enlightenment, and does not lead to Nirvana. You monks should discuss together: 'This is the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering.' Why is that? Because this is beneficial in meaning, beneficial in Dharma, beneficial in the holy life, increases right wisdom, leads to enlightenment, and leads to Nirvana. Therefore, monks! Those who have not yet fully understood the Four Noble Truths should diligently strive, generate increased desire, and learn to fully understand.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (415) Thus have I heard: At one time, the Buddha was staying in the Karanda Bamboo Grove in Rajagriha. At that time, many monks gathered in the dining hall, discussing, 'The food that so-and-so donor provides is coarse. After we eat it, we have no taste and no strength. We might as well abandon this coarse food and go begging for alms. Why is that? Because when monks beg for alms, they can get good food, see beautiful things, hear beautiful sounds, be recognized by many people, and also receive clothing, bedding, and medicine.' Then, the World Honored One, in meditation, heard the monks' discussions with his divine ear. He went to the dining hall... and spoke in detail as before, up to 'leading to Nirvana.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them.
。
（四一六）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「汝等持我所說四聖諦不？」
時，有異比丘從座起，正衣服，為佛作禮，合掌白佛：「唯然，世尊所說四聖諦，我悉受持。」
佛告比丘：「汝云何受持四聖諦？」
比丘白佛言：「世尊說言：『此是苦聖諦，我即受持，此苦集聖諦、此苦滅聖諦、此苦滅道跡聖諦。』如是世尊說四聖諦，我即受持。」
佛告比丘：「善哉！善哉！我說苦聖諦，汝真實受持；我說苦集聖諦、苦滅聖諦、苦滅道跡聖諦，汝真實受持。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四一七）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「汝等持我所說四聖諦不？」
時，有比丘從座起，整衣服，偏袒右肩，為佛作禮，合掌白佛：「唯然，世尊所說四聖諦，我悉受持。」
佛告比丘：「汝云何持我所說四聖諦？」
比丘白佛言：「世尊說苦聖諦，我悉受持。如如、不離如、不異如，真、實、審諦、不顛倒，是聖所諦，是名苦聖諦
現代漢語譯本 （四一六） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，世尊告訴眾比丘：『你們是否領受我所說的四聖諦？』 這時，有一位比丘從座位上站起來，整理好衣服，向佛陀行禮，合掌對佛說：『是的，世尊所說的四聖諦，我全部領受。』 佛陀告訴比丘：『你是如何領受四聖諦的？』 比丘對佛說：『世尊說：『這是苦聖諦』，我就領受；『這是苦集聖諦』、『這是苦滅聖諦』、『這是苦滅道跡聖諦』。世尊這樣說四聖諦，我就領受。』 佛陀告訴比丘：『很好！很好！我說苦聖諦，你真實地領受；我說苦集聖諦、苦滅聖諦、苦滅道跡聖諦，你真實地領受。』 佛陀說完這部經，眾比丘聽了佛陀所說，歡喜奉行。 （四一七） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，世尊告訴眾比丘：『你們是否領受我所說的四聖諦？』 這時，有一位比丘從座位上站起來，整理好衣服，袒露右肩，向佛陀行禮，合掌對佛說：『是的，世尊所說的四聖諦，我全部領受。』 佛陀告訴比丘：『你是如何領受我所說的四聖諦的？』 比丘對佛說：『世尊說苦聖諦，我全部領受。如如、不離如、不異如，真實、審諦、不顛倒，這是聖者所見的真諦，這稱為苦聖諦。』
English version (416) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha. At that time, the World-Honored One said to the monks: 'Do you uphold the Four Noble Truths that I have spoken?' Then, a certain monk rose from his seat, adjusted his robe, bowed to the Buddha, and with palms joined, said to the Buddha: 'Yes, I uphold all the Four Noble Truths spoken by the World-Honored One.' The Buddha said to the monk: 'How do you uphold the Four Noble Truths?' The monk said to the Buddha: 'The World-Honored One said: 'This is the Noble Truth of Suffering,' and I uphold it; 'This is the Noble Truth of the Cause of Suffering,' 'This is the Noble Truth of the Cessation of Suffering,' 'This is the Noble Truth of the Path Leading to the Cessation of Suffering.' Thus, the World-Honored One spoke of the Four Noble Truths, and I uphold them.' The Buddha said to the monk: 'Well done! Well done! I spoke of the Noble Truth of Suffering, and you truly uphold it; I spoke of the Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, and you truly uphold them.' Having spoken this sutra, the monks, hearing what the Buddha had said, rejoiced and practiced accordingly. (417) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha. At that time, the World-Honored One said to the monks: 'Do you uphold the Four Noble Truths that I have spoken?' Then, a certain monk rose from his seat, adjusted his robe, bared his right shoulder, bowed to the Buddha, and with palms joined, said to the Buddha: 'Yes, I uphold all the Four Noble Truths spoken by the World-Honored One.' The Buddha said to the monk: 'How do you uphold the Four Noble Truths that I have spoken?' The monk said to the Buddha: 'The World-Honored One spoke of the Noble Truth of Suffering, and I uphold it completely. As it is, not apart from it, not different from it, true, real, certain, and not inverted, this is the truth seen by the noble ones, and this is called the Noble Truth of Suffering.'
。世尊說苦集聖諦、苦滅聖諦、苦滅道跡聖諦，如如、不離如、不異如，真、實、審諦、不顛倒，是聖所諦，是為世尊說四聖諦，我悉受持。」
佛告比丘：「善哉！善哉！汝真實持我所說四聖諦，如如、不離如、不異如，真、實、審諦、不顛倒，是名比丘真實持我四聖諦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四一八）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「汝持我所說四聖諦不？」
時，有異比丘從座起，整衣服，為佛作禮，合掌白佛言：「唯然，世尊所說四聖諦，我悉持之。云何四諦？世尊說苦聖諦，我悉持之，苦集聖諦、苦滅聖諦、苦滅道跡聖諦，我悉持之。」
佛告彼比丘：「善哉！善哉！如我所說四聖諦，汝悉持之。諸比丘！若沙門、婆羅門作如是說，如沙門瞿曇所說苦聖諦，我當舍，更立苦聖諦者，但有言數，問已不知，增其疑惑，以非其境界故。苦集聖諦、苦滅聖諦、苦滅道跡聖諦，我今當舍，更立餘四聖諦者，彼但有言數，問已不知，增其疑惑，以非其境界故。是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：世尊宣說苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦，它們如實、不離如實、不異如實，真實、實在、審諦、不顛倒，是聖者所諦知的，這就是世尊所說的四聖諦，我全部接受並奉持。 佛陀告訴比丘們：『好啊！好啊！你真實地奉持了我所說的四聖諦，它們如實、不離如實、不異如實，真實、實在、審諦、不顛倒，這才是比丘真實奉持我的四聖諦。』 佛陀說完這部經后，比丘們聽了佛陀的教誨，歡喜地奉行。 （四一八） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，世尊告訴比丘們：『你們奉持我所說的四聖諦嗎？』 這時，有一位比丘從座位上站起來，整理好衣服，向佛陀行禮，合掌對佛陀說：『是的，世尊所說的四聖諦，我全部奉持。什麼是四諦呢？世尊所說的苦聖諦，我全部奉持；苦集聖諦、苦滅聖諦、苦滅道跡聖諦，我也全部奉持。』 佛陀告訴那位比丘：『好啊！好啊！你全部奉持了我所說的四聖諦。諸位比丘！如果沙門、婆羅門這樣說，『像沙門喬達摩所說的苦聖諦，我應當捨棄，另立一個苦聖諦』，他們只是空談，問他們之後卻什麼都不知道，只會增加他們的疑惑，因為這不是他們所能理解的境界。苦集聖諦、苦滅聖諦、苦滅道跡聖諦，我現在應當捨棄，另立其他的四聖諦，他們也只是空談，問他們之後卻什麼都不知道，只會增加他們的疑惑，因為這不是他們所能理解的境界。因此，比丘們！對於四聖諦還沒有完全通達的人，應當勤奮努力，生起增上的意願，學習完全通達。』 佛陀說完這部經后，比丘們聽了佛陀的教誨，歡喜地奉行。
English version: The World-Honored One spoke of the Noble Truth of Suffering, the Noble Truth of the Arising of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, which are as they are, not apart from as they are, not different from as they are, true, real, certain, and not inverted. These are the truths known by the noble ones. This is what the World-Honored One spoke of as the Four Noble Truths, and I have fully received and uphold them. The Buddha told the monks, 'Excellent! Excellent! You have truly upheld the Four Noble Truths as I have spoken them, which are as they are, not apart from as they are, not different from as they are, true, real, certain, and not inverted. This is what it means for a monk to truly uphold my Four Noble Truths.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (418) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha. At that time, the World-Honored One said to the monks, 'Do you uphold the Four Noble Truths that I have spoken?' Then, a certain monk rose from his seat, adjusted his robe, bowed to the Buddha, and with palms joined, said to the Buddha, 'Yes, the Four Noble Truths spoken by the World-Honored One, I fully uphold them. What are the Four Truths? The Noble Truth of Suffering spoken by the World-Honored One, I fully uphold; the Noble Truth of the Arising of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, I also fully uphold.' The Buddha said to that monk, 'Excellent! Excellent! You have fully upheld the Four Noble Truths as I have spoken them. Monks! If any shramana or brahmana were to say, 'The Noble Truth of Suffering spoken by the shramana Gautama, I shall abandon, and establish another Noble Truth of Suffering,' they would only be speaking empty words. When questioned, they would not know, and their doubts would only increase, because it is not within their realm of understanding. The Noble Truth of the Arising of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, I shall now abandon, and establish other Four Noble Truths, they would also only be speaking empty words. When questioned, they would not know, and their doubts would only increase, because it is not within their realm of understanding. Therefore, monks! Those who have not yet fully understood the Four Noble Truths should diligently strive, arouse increased desire, and learn to fully understand.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them.
。
（四一九）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「若比丘于佛有疑者，則于苦聖諦有疑，苦集聖諦、苦滅聖諦、苦滅道跡聖諦則有疑惑；若於法、僧有疑者，則于苦聖諦疑惑，苦集聖諦、苦滅聖諦、苦滅道跡聖諦疑惑；若於佛不疑惑者，則于苦聖諦不疑惑，苦集聖諦、苦滅聖諦、苦滅道跡聖諦不疑惑；若於法、僧不疑惑者，則于苦聖諦不疑惑，苦集聖諦、苦滅聖諦、苦滅道跡聖諦不疑惑。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四二〇）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「若沙門、婆羅門于苦聖諦有疑者，則于佛有疑，於法、僧有疑；若苦、集、滅、道疑者，則于佛有疑，於法、僧有疑。若於苦聖諦無疑者，則于佛無疑，於法、僧無疑；于集、滅、道聖諦無疑者、則于佛無疑、於法、僧無疑。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四二一）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「汝等共行至深險巖
現代漢語譯本 （四一九） 我是這樣聽說的： 一時，佛住在王舍城迦蘭陀竹園。 那時，世尊告訴眾比丘：『如果比丘對佛有疑惑，那麼他對苦聖諦就有疑惑，對苦集聖諦、苦滅聖諦、苦滅道跡聖諦也都有疑惑；如果對法、僧有疑惑，那麼他對苦聖諦有疑惑，對苦集聖諦、苦滅聖諦、苦滅道跡聖諦也有疑惑；如果對佛沒有疑惑，那麼他對苦聖諦就沒有疑惑，對苦集聖諦、苦滅聖諦、苦滅道跡聖諦也沒有疑惑；如果對法、僧沒有疑惑，那麼他對苦聖諦就沒有疑惑，對苦集聖諦、苦滅聖諦、苦滅道跡聖諦也沒有疑惑。』 佛說完這部經，眾比丘聽了佛所說，歡喜奉行。 （四二〇） 我是這樣聽說的： 一時，佛住在王舍城迦蘭陀竹園。 那時，世尊告訴眾比丘：『如果沙門、婆羅門對苦聖諦有疑惑，那麼他對佛有疑惑，對法、僧也有疑惑；如果對苦、集、滅、道有疑惑，那麼他對佛有疑惑，對法、僧也有疑惑。如果對苦聖諦沒有疑惑，那麼他對佛沒有疑惑，對法、僧也沒有疑惑；如果對集、滅、道聖諦沒有疑惑，那麼他對佛沒有疑惑，對法、僧也沒有疑惑。』 佛說完這部經，眾比丘聽了佛所說，歡喜奉行。 （四二一） 我是這樣聽說的： 一時，佛住在王舍城迦蘭陀竹園。 那時，世尊告訴眾比丘：『你們一起去到深險的巖石邊
English version (419) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha. Then, the Blessed One addressed the monks, saying: 'If a monk has doubt about the Buddha, then he has doubt about the Noble Truth of Suffering, and he has doubt about the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering; if he has doubt about the Dharma and the Sangha, then he has doubt about the Noble Truth of Suffering, and he has doubt about the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering; if he has no doubt about the Buddha, then he has no doubt about the Noble Truth of Suffering, and he has no doubt about the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering; if he has no doubt about the Dharma and the Sangha, then he has no doubt about the Noble Truth of Suffering, and he has no doubt about the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering.' Having spoken this discourse, the monks rejoiced in the Blessed One's words and practiced accordingly. (420) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha. Then, the Blessed One addressed the monks, saying: 'If a Brahmin or a recluse has doubt about the Noble Truth of Suffering, then he has doubt about the Buddha, and he has doubt about the Dharma and the Sangha; if he has doubt about Suffering, Origin, Cessation, and Path, then he has doubt about the Buddha, and he has doubt about the Dharma and the Sangha. If he has no doubt about the Noble Truth of Suffering, then he has no doubt about the Buddha, and he has no doubt about the Dharma and the Sangha; if he has no doubt about the Noble Truths of Origin, Cessation, and Path, then he has no doubt about the Buddha, and he has no doubt about the Dharma and the Sangha.' Having spoken this discourse, the monks rejoiced in the Blessed One's words and practiced accordingly. (421) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha. Then, the Blessed One addressed the monks, saying: 'You all go together to the deep and dangerous rocks'
。」
諸比丘白佛：「唯然，世尊！」
爾時，世尊與諸大眾至深險巖，敷座而坐，周匝觀察深險巖已，告諸比丘：「此巖極大深險。」
時，有異比丘從座起，整衣服，為佛作禮，合掌白佛言：「世尊！此極深險，然復有一極深險極險於此，甚可怖畏者不？」
佛知其意，即告言：「如是，比丘！此極深險，然復有大深險險於此者，甚可怖畏，謂諸沙門、婆羅門于苦聖諦不如實知，苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知，彼于生本諸行樂著，于老、病、死、憂、悲、惱、苦生本諸行樂著，而作是行；老、病、死、憂、悲、惱、苦行，轉增長故，墮于生深險之處；墮于老、病、死、憂、悲、惱、苦深險之處。如是，比丘！此則大深險險於此者。是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四二二）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「有大熱地獄，若眾生生於彼中，一向與烔然。」
時，有異比丘從座起，整衣服，為佛作禮，合掌白佛言：「如世尊說，此則大熱。世尊！唯此大熱，復有大熱過於此者，甚可怖畏，無有過上
現代漢語譯本 『諸位比丘，』他們回答佛陀，『是的，世尊！』 那時，世尊與大眾來到一個深險的巖石處，鋪好座位坐下。他環顧四周的深險巖石后，告訴比丘們：『這巖石極其深險。』 這時，一位比丘從座位上站起來，整理好衣服，向佛陀行禮，合掌對佛陀說：『世尊！這巖石確實極其深險，但還有比這更深險、更可怕的嗎？』 佛陀知道他的意思，就說：『是的，比丘！這巖石確實極其深險，但還有比這更深險的，更加可怕。那就是那些沙門、婆羅門對苦聖諦不能如實知曉，對苦集聖諦、苦滅聖諦、苦滅道跡聖諦不能如實知曉。他們對生之根本的諸行執著，對老、病、死、憂、悲、惱、苦的生之根本的諸行執著，並以此而行。由於老、病、死、憂、悲、惱、苦的諸行不斷增長，他們便墮入生的深險之處，墮入老、病、死、憂、悲、惱、苦的深險之處。比丘們，這就是比這巖石更深險的。因此，比丘們！對於四聖諦尚未完全通達的人，應當勤奮努力，生起增上欲，學習完全通達。』 佛陀說完這部經后，比丘們聽了佛陀的教誨，歡喜奉行。 （四二二） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。 那時，世尊告訴比丘們：『有一個大熱地獄，如果眾生生在那裡，就會一直被燒灼。』 這時，一位比丘從座位上站起來，整理好衣服，向佛陀行禮，合掌對佛陀說：『正如世尊所說，這確實是大熱。世尊！難道只有這個大熱嗎？還有比這更熱、更可怕、無與倫比的大熱嗎？』
English version 'Venerable monks,' they replied to the Buddha, 'yes, Blessed One!' Then, the Blessed One, with the assembly, went to a deep and dangerous rock. Having spread out his seat, he sat down. After observing the deep and dangerous rock all around, he said to the monks: 'This rock is extremely deep and dangerous.' At that time, a certain monk rose from his seat, arranged his robe, bowed to the Buddha, and with his palms joined, said to the Buddha: 'Blessed One! This is indeed extremely deep and dangerous, but is there anything deeper and more dangerous than this, something even more terrifying?' The Buddha, knowing his intention, said: 'Yes, monk! This rock is indeed extremely deep and dangerous, but there is something deeper and more dangerous than this, something even more terrifying. It is when those ascetics and brahmins do not truly understand the noble truth of suffering, do not truly understand the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering. They are attached to the actions that are the root of birth, attached to the actions that are the root of old age, sickness, death, sorrow, lamentation, pain, and distress, and they act accordingly. Because the actions of old age, sickness, death, sorrow, lamentation, pain, and distress continually increase, they fall into the deep and dangerous place of birth; they fall into the deep and dangerous place of old age, sickness, death, sorrow, lamentation, pain, and distress. Thus, monks! This is what is deeper and more dangerous than this rock. Therefore, monks! Those who have not yet fully penetrated the Four Noble Truths should strive diligently, arouse increased desire, and learn to fully penetrate them.' After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly. (422) Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove in Rajagaha. Then, the Blessed One said to the monks: 'There is a great hot hell. If beings are born there, they are constantly burned.' At that time, a certain monk rose from his seat, arranged his robe, bowed to the Buddha, and with his palms joined, said to the Buddha: 'As the Blessed One has said, this is indeed great heat. Blessed One! Is this the only great heat? Is there a greater heat than this, something more terrifying, something unsurpassed?'
。」
「如是，比丘！此則大熱，亦更有大熱過於此者，甚可怖畏，無有過上。何等為更有大熱，甚可怖畏，過於此者？謂沙門、婆羅門此苦聖諦不如實知，苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知。如是乃至生、老、病、死、憂、悲、惱、苦，大熱熾然，是名比丘大熱燒然，甚可怖畏，無有過者。是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四二三）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「有大闇地獄，彼諸眾生，生彼中者，不見自身分。」
時，有異比丘從座起，整衣服，為佛作禮，合掌白佛言：「世尊！此則大闇，唯此大闇，復更有餘大闇，甚可怖畏，過於此不？」
佛告比丘：「如是，更有大闇，甚可怖畏，過於此者，謂沙門、婆羅門於四聖諦不如實知，乃至墮于生、老、病、死、憂、悲、惱、苦大闇之中。是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四二四）
如是我聞：
一時，佛住王舍城迦蘭陀竹園
『正是如此，比丘！這已經是很熱了，但還有比這更熱的，非常可怕，沒有比這更厲害的。什麼才是更熱、更可怕、超過這的呢？就是那些沙門、婆羅門不能如實知曉苦聖諦，不能如實知曉苦集聖諦、苦滅聖諦、苦滅道跡聖諦。像這樣，乃至生、老、病、死、憂、悲、惱、苦，大熱熾盛燃燒，這叫做比丘大熱燃燒，非常可怕，沒有比這更厲害的。因此，比丘！對於四聖諦還沒有完全通達的人，應當勤奮努力，生起強烈的願望，學習完全通達。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （四二三） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，世尊告訴眾比丘：『有一個大黑暗地獄，那些眾生生在那裡，看不見自己的身體。』 當時，有一位比丘從座位上站起來，整理好衣服，向佛陀行禮，合掌對佛陀說：『世尊！這已經是很黑暗了，難道還有比這更黑暗的，非常可怕，超過這的嗎？』 佛陀告訴比丘：『正是如此，還有更黑暗的，非常可怕，超過這的，就是那些沙門、婆羅門不能如實知曉四聖諦，乃至墮入生、老、病、死、憂、悲、惱、苦的大黑暗之中。因此，比丘！對於四聖諦還沒有完全通達的人，應當勤奮努力，生起強烈的願望，學習完全通達。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （四二四） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。
'So it is, monks! This is already very hot, but there is a greater heat than this, which is very terrifying, and there is nothing greater. What is the greater heat, more terrifying, and surpassing this? It is when ascetics and Brahmins do not truly understand the Noble Truth of Suffering, do not truly understand the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. Thus, even birth, old age, sickness, death, sorrow, lamentation, pain, and distress, a great heat burns fiercely. This is called the great heat burning for monks, which is very terrifying, and there is nothing greater. Therefore, monks! Those who have not yet fully understood the Four Noble Truths should strive diligently, arouse strong desire, and learn to fully understand.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (423) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha. Then, the World-Honored One addressed the monks, saying: 'There is a great dark hell, and those beings born there cannot see their own bodies.' At that time, a certain monk rose from his seat, adjusted his robe, bowed to the Buddha, and with palms joined, said to the Buddha: 'World-Honored One! This is already very dark, but is there a greater darkness, more terrifying, and surpassing this?' The Buddha said to the monk: 'So it is, there is a greater darkness, more terrifying, and surpassing this, which is when ascetics and Brahmins do not truly understand the Four Noble Truths, and thus fall into the great darkness of birth, old age, sickness, death, sorrow, lamentation, pain, and distress. Therefore, monks! Those who have not yet fully understood the Four Noble Truths should strive diligently, arouse strong desire, and learn to fully understand.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (424) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha.
。
爾時，世尊告諸比丘：「如日遊行，照諸世界，乃至千日千月，照千世界、千須彌山、千弗婆提、千閻浮提、千拘耶尼、千郁單越、千四天王、千三十三天、千炎魔天、千兜率天、千化樂天、千他化自在天、千梵天，是名小千世界。此千世界，中間闇冥，日月光照，有大德力，而彼不見，其有眾生，生彼中者，不見自身分。」
時，有異比丘從座起，整衣服，為佛作禮，合掌白佛言：「世尊！如世尊說，是大闇冥，復更有餘大闇冥處過於此耶？」
佛告比丘：「有大闇冥過於此者，謂沙門、婆羅門于苦聖諦不如實知，乃至墮于生、老、病、死、憂、悲、惱、苦大闇冥中，是名比丘有大闇冥過於世界中間闇冥。是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說此經已，時諸比丘聞佛所說，歡喜奉行。
（四二五）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「從小千世界數滿至千，是名中千世界。於是中千世界，中間闇冥，如前所說，乃至於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本： 那時，世尊告訴眾比丘：『如同太陽，照耀著各個世界，乃至一千個太陽和一千個月亮，照耀著一千個世界、一千座須彌山、一千個弗婆提洲、一千個閻浮提洲、一千個拘耶尼洲、一千個郁單越洲、一千個四天王天、一千個三十三天、一千個炎魔天、一千個兜率天、一千個化樂天、一千個他化自在天、一千個梵天，這被稱為小千世界。這小千世界中間是黑暗的，日月的光芒雖然照耀，具有強大的力量，但那裡的眾生卻看不見，那些出生在那裡的眾生，也看不見自己的身體。』 當時，有一位比丘從座位上站起來，整理好衣服，向佛陀行禮，合掌對佛說：『世尊！正如世尊所說，那是大黑暗，是否還有比這更大的黑暗之處呢？』 佛陀告訴比丘：『有比這更大的黑暗，那就是沙門和婆羅門對於苦聖諦不能如實地瞭解，以至於陷入生、老、病、死、憂、悲、惱、苦的大黑暗之中，這被稱為比丘所處的比世界中間黑暗更大的黑暗。因此，比丘們！對於四聖諦沒有達到無間等境界的人，應當勤奮努力，生起增上的慾望，學習達到無間等境界。』 佛陀說完這部經后，當時的比丘們聽了佛陀所說，都歡喜地奉行。 （四二五） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。 那時，世尊告訴眾比丘：『從小千世界數到一千，這被稱為中千世界。在這中千世界中間，也是黑暗的，如同前面所說，乃至對於四聖諦沒有達到無間等境界的人，應當勤奮努力，生起增上的慾望，學習達到無間等境界。』 佛陀說完這部經后，眾比丘聽了佛陀所說，都歡喜地奉行。
English version: At that time, the World Honored One told the bhikkhus: 'Like the sun, illuminating all the worlds, even a thousand suns and a thousand moons, illuminating a thousand worlds, a thousand Mount Sumerus, a thousand Purva Videhas, a thousand Jambudvipas, a thousand Aparagodaniyas, a thousand Uttarakurus, a thousand Four Heavenly Kings, a thousand Thirty-three Heavens, a thousand Yama Heavens, a thousand Tusita Heavens, a thousand Nirmāṇarati Heavens, a thousand Paranirmitavasavartin Heavens, and a thousand Brahma Heavens, this is called a small chiliocosm. In the middle of this small chiliocosm, there is darkness. Although the light of the sun and moon shines with great power, the beings there cannot see it. Those born there cannot even see their own bodies.' Then, a certain bhikkhu rose from his seat, arranged his robe, bowed to the Buddha, and with palms joined, said to the Buddha: 'World Honored One! As the World Honored One has said, that is great darkness. Is there any place of greater darkness than this?' The Buddha told the bhikkhu: 'There is greater darkness than this. It is when śramaṇas and brahmins do not truly understand the Noble Truth of Suffering, and thus fall into the great darkness of birth, old age, sickness, death, sorrow, lamentation, pain, and distress. This is called the greater darkness that bhikkhus experience, which is greater than the darkness in the middle of the world. Therefore, bhikkhus! Those who have not attained uninterrupted understanding of the Four Noble Truths should diligently strive, arouse increased desire, and learn to attain uninterrupted understanding.' After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. (425) Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove in Rajagriha. At that time, the World Honored One told the bhikkhus: 'Counting from a small chiliocosm to a thousand, this is called a medium chiliocosm. In the middle of this medium chiliocosm, there is also darkness, as described before, and those who have not attained uninterrupted understanding of the Four Noble Truths should diligently strive, arouse increased desire, and learn to attain uninterrupted understanding.' After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
。
（四二六）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「從中千世界數滿至千，是名三千大千世界。世界中間闇冥之處，日月遊行，普照世界，而彼不見，乃至墮于生、老、病、死、憂、悲、惱、苦大闇冥中。是故，諸比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四二七）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「我今當說四聖諦。諦聽！諦聽！善思念之。何等為四？謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦，是名四聖諦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如當說，如是有、如是當知，亦如上說。
（四二八）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「當勤禪思，正方便起，內寂其心。所以者何？比丘禪思，內寂其心成就已，如實顯現。云何如實顯現？謂此苦聖諦如實顯現，此苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實顯現。」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 （四二六） 我是這樣聽說的： 一時，佛住在王舍城的迦蘭陀竹園。 那時，世尊告訴眾比丘：『從中千世界數滿到一千，這叫做三千大千世界。世界中間黑暗的地方，日月的光芒雖然普照世界，但那裡卻看不見，甚至會墮入生、老、病、死、憂、悲、惱、苦的大黑暗之中。因此，諸位比丘！對於四聖諦沒有無間斷地平等理解的人，應當勤奮努力，生起增上的慾望，學習無間斷地平等理解。』 佛說完這部經，眾比丘聽了佛所說，歡喜地奉行。 （四二七） 我是這樣聽說的： 一時，佛住在王舍城的迦蘭陀竹園。 那時，世尊告訴眾比丘：『我現在要說四聖諦。仔細聽！仔細聽！好好思考。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦，這叫做四聖諦。』 佛說完這部經，眾比丘聽了佛所說，歡喜地奉行。 應當像這樣說，像這樣存在，像這樣應當知道，也像上面所說。 （四二八） 我是這樣聽說的： 一時，佛住在王舍城的迦蘭陀竹園。 那時，世尊告訴眾比丘：『應當勤奮地禪思，以正確的方法發起，使內心寂靜。為什麼呢？比丘禪思，內心寂靜成就之後，就會如實地顯現。如何如實顯現呢？就是說，這苦聖諦如實顯現，這苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實顯現。』 佛說完這部經，眾比丘聽了佛所說，歡喜地奉行。
English version (426) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha. Then, the World-Honored One addressed the monks, saying: 'From a middle chiliocosm, when the count reaches one thousand, this is called a great chiliocosm. In the dark places between worlds, the sun and moon, though shining universally on the world, are not seen there, and they even fall into the great darkness of birth, old age, sickness, death, sorrow, grief, distress, and suffering. Therefore, monks! Those who have not uninterruptedly and equally understood the Four Noble Truths should diligently strive, arouse increased desire, and learn to understand uninterruptedly and equally.' Having spoken this sutra, the monks, hearing what the Buddha had said, joyfully practiced it. (427) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha. Then, the World-Honored One addressed the monks, saying: 'I will now speak of the Four Noble Truths. Listen carefully! Listen carefully! Think well on them. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Arising of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. These are called the Four Noble Truths.' Having spoken this sutra, the monks, hearing what the Buddha had said, joyfully practiced it. It should be spoken thus, it exists thus, it should be known thus, and it is also as said above. (428) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha. Then, the World-Honored One addressed the monks, saying: 'You should diligently meditate, initiate with correct means, and quiet your minds internally. Why is that? When a monk meditates and achieves internal quietude, it will manifest truthfully. How does it manifest truthfully? It means that this Noble Truth of Suffering manifests truthfully, and this Noble Truth of the Arising of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering manifest truthfully.' Having spoken this sutra, the monks, hearing what the Buddha had said, joyfully practiced it.
。
（四二九）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「當修無量三摩提，專心正念。所以者何？修無量三摩提，專心正念已。如是如實顯現。云何如實顯現？謂此苦聖諦如實顯現，苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實顯現。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四三〇）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，佛告諸比丘：「如人擲杖于虛空中，尋即還墮，或根著地，或腹著地，或頭著地。如是，沙門、婆羅門於此苦聖諦不如實知，苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知，當知是沙門、婆羅門或墮地獄，或墮畜生，或墮餓鬼。是故，比丘！於四聖諦未無間等者，當勤方便，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四三一）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「如人擲杖置虛空中，其必還墮，或墮凈地，或墮不凈地。如是，沙門、婆羅門于苦聖諦不如實知，于苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知；以不如實知故，或生善趣，或生惡趣
現代漢語譯本 （四二九） 我是這樣聽說的： 一時，佛住在王舍城的迦蘭陀竹園。 那時，世尊告訴眾比丘：『應當修習無量三摩地，專心正念。為什麼呢？修習無量三摩地，專心正念之後，就能如實顯現。如何如實顯現呢？就是說，這苦聖諦如實顯現，苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實顯現。』 佛說完這部經，眾比丘聽了佛所說，歡喜奉行。 （四三〇） 我是這樣聽說的： 一時，佛住在王舍城的迦蘭陀竹園。 那時，佛告訴眾比丘：『就像有人把木杖拋向空中，很快就會掉下來，或者根著地，或者腹著地，或者頭著地。同樣，沙門、婆羅門如果對這苦聖諦不如實知，對苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知，應當知道這些沙門、婆羅門或者墮入地獄，或者墮入畜生道，或者墮入餓鬼道。因此，比丘們！對於四聖諦沒有無間等覺悟的人，應當勤加方便，學習無間等覺悟。』 佛說完這部經，眾比丘聽了佛所說，歡喜奉行。 （四三一） 我是這樣聽說的： 一時，佛住在王舍城的迦蘭陀竹園。 那時，世尊告訴眾比丘：『就像有人把木杖拋向空中，它必定會掉下來，或者掉在乾淨的地方，或者掉在不乾淨的地方。同樣，沙門、婆羅門如果對苦聖諦不如實知，對苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知；因為不如實知，或者生於善趣，或者生於惡趣。
English version (429) Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove in Rajagriha. Then, the Blessed One addressed the monks, saying: 'You should cultivate immeasurable samadhi, with focused mindfulness. Why is that? Having cultivated immeasurable samadhi, with focused mindfulness, it will be revealed as it truly is. How is it revealed as it truly is? It is that this noble truth of suffering is revealed as it truly is, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering are revealed as they truly are.' Having spoken this discourse, the monks, delighted by the Buddha's words, practiced accordingly. (430) Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove in Rajagriha. Then, the Buddha addressed the monks, saying: 'Just as a person throws a stick into the air, it will soon fall down, either with its root touching the ground, or its belly touching the ground, or its head touching the ground. Similarly, if a shramana or brahmana does not truly know this noble truth of suffering, does not truly know the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering, know that such a shramana or brahmana will either fall into hell, or fall into the animal realm, or fall into the realm of hungry ghosts. Therefore, monks! Those who have not attained uninterrupted understanding of the Four Noble Truths should diligently strive to learn uninterrupted understanding.' Having spoken this discourse, the monks, delighted by the Buddha's words, practiced accordingly. (431) Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove in Rajagriha. Then, the Blessed One addressed the monks, saying: 'Just as a person throws a stick into the air, it will surely fall down, either falling on clean ground or falling on unclean ground. Similarly, if a shramana or brahmana does not truly know the noble truth of suffering, does not truly know the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering; because of not truly knowing, they will either be born in a good realm or be born in a bad realm.'
。是故，諸比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四三二）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，佛告諸比丘：「譬如五節相續輪，大力士夫令速旋轉。如是，沙門、婆羅門於此苦聖諦不如實知，此苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知，輪迴五趣，而速旋轉，或墮地獄，或墮畜生，或墮餓鬼，或人、或天，還墮惡道，長夜輪轉。是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四三三）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「如來、應、等正覺增上說法，謂四聖諦，開示、施設、建立、分別、散說、顯現、表露。何等為四？謂苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四三四）
如是我聞：
一時，佛住王舍城迦蘭陀竹園
現代漢語譯本：因此，各位比丘！對於四聖諦尚未通達的人，應當勤加努力，生起強烈的願望，學習通達。 佛陀說完這部經后，各位比丘聽聞佛陀所說，歡喜奉行。 （四三二） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，佛陀告訴各位比丘：『譬如一個有五個環節相連的輪子，一個大力士能讓它快速旋轉。同樣，沙門、婆羅門如果不能如實地瞭解這苦聖諦，不能如實地瞭解這苦集聖諦、苦滅聖諦、苦滅道跡聖諦，就會在五道中輪迴，快速旋轉，或者墮入地獄，或者墮入畜生道，或者墮入餓鬼道，或者為人，或者為天，還會墮入惡道，長久地在輪迴中轉動。因此，各位比丘！對於四聖諦尚未通達的人，應當勤加努力，生起強烈的願望，學習通達。』 佛陀說完這部經后，各位比丘聽聞佛陀所說，歡喜奉行。 （四三三） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，世尊告訴各位比丘：『如來、應供、正等覺所宣說的最殊勝的法，就是四聖諦，開示、施設、建立、分別、詳細解說、顯現、表露。哪四種呢？就是苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦。因此，各位比丘！對於四聖諦尚未通達的人，應當勤加努力，生起強烈的願望，學習通達。』 佛陀說完這部經后，各位比丘聽聞佛陀所說，歡喜奉行。 （四三四） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。
English version: Therefore, bhikkhus, those who have not yet penetrated the Four Noble Truths should strive, generate intense desire, and learn to penetrate them. Having spoken this discourse, the bhikkhus were delighted and practiced the Buddha's teachings. (432) Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove in Rajagaha. Then, the Buddha said to the bhikkhus: 'Just as a wheel with five connected sections can be spun rapidly by a strong man, so too, those ascetics and brahmins who do not truly understand the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering, will revolve rapidly through the five realms of existence, falling into hell, or into the animal realm, or into the realm of hungry ghosts, or as humans, or as gods, and then falling back into evil realms, revolving for a long time. Therefore, bhikkhus, those who have not yet penetrated the Four Noble Truths should strive, generate intense desire, and learn to penetrate them.' Having spoken this discourse, the bhikkhus were delighted and practiced the Buddha's teachings. (433) Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove in Rajagaha. Then, the Blessed One said to the bhikkhus: 'The supreme teaching of the Tathagata, the Arahant, the Perfectly Enlightened One, is the Four Noble Truths, which are revealed, established, set forth, distinguished, explained in detail, made manifest, and disclosed. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. Therefore, bhikkhus, those who have not yet penetrated the Four Noble Truths should strive, generate intense desire, and learn to penetrate them.' Having spoken this discourse, the bhikkhus were delighted and practiced the Buddha's teachings. (434) Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove in Rajagaha.
。
爾時，世尊告諸比丘：「何等為黠慧？為此苦聖諦如實知，此苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知、為不知耶？」
諸比丘白佛：「如我解世尊所說，於四聖諦如實知者，此為黠慧。」
佛告比丘：「善哉！善哉！于苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知者，是則黠慧。是故，諸比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（四三五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，須達長者往詣佛所，稽首佛足，於一面坐。白佛言：「世尊！此四聖諦為漸次無間等？為一頓無間等？」
佛告長者：「此四聖諦漸次無間，非頓無間等。」
佛告長者：「若有說言于苦聖諦未無間等，而於彼苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，此說不應。所以者何？若於苦聖諦未無間等，而欲于苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，無有是處。
「猶如有人，兩細樹葉連合為器，盛水持行，無有是處。如是于苦聖諦未無間等，而欲于苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，無有是處
現代漢語譯本 當時，世尊告訴眾比丘：『什麼是智慧？是對苦聖諦如實知曉，對苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知曉，還是不知曉呢？』 眾比丘回答佛說：『依我們理解世尊所說，對四聖諦如實知曉，這就是智慧。』 佛告訴比丘們：『好啊！好啊！對苦聖諦、苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知曉，這就是智慧。因此，各位比丘！對於四聖諦尚未達到無間等境界的，應當勤奮努力，生起增上欲，學習達到無間等。』 佛說完這部經，眾比丘聽聞佛所說，歡喜奉行。 （四三五） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，須達長者前往佛陀住所，頂禮佛足，在一旁坐下。他問佛說：『世尊！這四聖諦是逐漸達到無間等，還是一下子就達到無間等呢？』 佛告訴長者：『這四聖諦是逐漸達到無間等，不是一下子就達到無間等。』 佛告訴長者：『如果有人說對苦聖諦尚未達到無間等，卻對苦集聖諦、苦滅聖諦、苦滅道跡聖諦達到無間等，這種說法是不合理的。為什麼呢？如果對苦聖諦尚未達到無間等，卻想對苦集聖諦、苦滅聖諦、苦滅道跡聖諦達到無間等，這是不可能的。 『就像有人用兩片細小的樹葉合在一起做成容器，用來盛水行走，這是不可能的。同樣，如果對苦聖諦尚未達到無間等，卻想對苦集聖諦、苦滅聖諦、苦滅道跡聖諦達到無間等，這是不可能的。』
English version At that time, the World-Honored One said to the monks: 'What is wisdom? Is it to truly know the Noble Truth of Suffering, to truly know the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, or is it not to know?' The monks replied to the Buddha: 'As we understand what the World-Honored One has said, to truly know the Four Noble Truths, this is wisdom.' The Buddha told the monks: 'Excellent! Excellent! To truly know the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, this is wisdom. Therefore, monks! Those who have not yet attained uninterrupted understanding of the Four Noble Truths should diligently strive, arouse increased desire, and learn to attain uninterrupted understanding.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (435) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the elder Sudatta went to where the Buddha was, bowed his head at the Buddha's feet, and sat down to one side. He said to the Buddha: 'World-Honored One! Are these Four Noble Truths attained gradually without interruption, or are they attained all at once without interruption?' The Buddha told the elder: 'These Four Noble Truths are attained gradually without interruption, not all at once without interruption.' The Buddha told the elder: 'If someone says that they have not attained uninterrupted understanding of the Noble Truth of Suffering, but have attained uninterrupted understanding of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, this statement is not reasonable. Why is that? If one has not attained uninterrupted understanding of the Noble Truth of Suffering, but wishes to attain uninterrupted understanding of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, this is not possible.' 'It is like someone who uses two thin leaves joined together as a container to carry water; this is not possible. Likewise, if one has not attained uninterrupted understanding of the Noble Truth of Suffering, but wishes to attain uninterrupted understanding of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, this is not possible.'
。
「譬如有人，取蓮華葉連合為器，盛水遊行，斯有是處。如是，長者！于苦聖諦無間等已，而欲于苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，斯有是處。是故，長者！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四三六）
如須達長者所問，有異比丘問，亦如是說，唯譬有差別：「如有四登階道，升于殿堂，若有說言不登初階，而登第二、第三、第四階升堂殿者，無有是處。所以者何？要由初階，然後次登第二、第三、第四階得升殿堂。如是，比丘！于苦聖諦未無間等，而欲于苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，無有是處。
「譬如，比丘！若有人言：『以四階道升于殿堂，要由初階，然後次登第二、第三、第四階得升殿堂，應作是說。』所以者何？要由初階，然後次登第二、第三、第四階升于殿堂，有是處故。如是，比丘！若言于苦聖諦無間等已，然後次第于苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，應作是說。所以者何？若於苦聖諦無間等已，然後次第于苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，有是處故。」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 『例如有人，取蓮花葉連線起來做成容器，盛水，這是有可能的。像這樣，長者！如果對於苦聖諦沒有透徹理解，卻想要對苦集聖諦、苦滅聖諦、苦滅道跡聖諦透徹理解，這是不可能的。因此，長者！對於四聖諦沒有透徹理解的人，應當勤奮努力，生起強烈的願望，學習透徹理解。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 （四三六） 如同須達長者所問，有其他比丘也這樣問，說法也一樣，只是比喻有所不同：『如有四級臺階，通向殿堂，如果有人說不登上第一級臺階，而直接登上第二、第三、第四級臺階進入殿堂，這是不可能的。為什麼呢？必須從第一級臺階開始，然後依次登上第二、第三、第四級臺階才能進入殿堂。像這樣，比丘！如果對於苦聖諦沒有透徹理解，卻想要對苦集聖諦、苦滅聖諦、苦滅道跡聖諦透徹理解，這是不可能的。』 『例如，比丘！如果有人說：『通過四級臺階進入殿堂，必須從第一級臺階開始，然後依次登上第二、第三、第四級臺階才能進入殿堂，』應該這樣說。為什麼呢？必須從第一級臺階開始，然後依次登上第二、第三、第四級臺階才能進入殿堂，這是有可能的。像這樣，比丘！如果說對於苦聖諦透徹理解之後，然後依次對苦集聖諦、苦滅聖諦、苦滅道跡聖諦透徹理解，應該這樣說。為什麼呢？如果對於苦聖諦透徹理解之後，然後依次對苦集聖諦、苦滅聖諦、苦滅道跡聖諦透徹理解，這是有可能的。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。
English version 'For example, if someone were to take lotus leaves and join them together to make a container to hold water, that would be possible. Likewise, O householder! If one has not thoroughly understood the truth of suffering, yet wishes to thoroughly understand the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path leading to the cessation of suffering, that is not possible. Therefore, O householder! Those who have not thoroughly understood the Four Noble Truths should strive diligently, generate a strong desire, and learn to thoroughly understand them.' Having spoken this discourse, the monks rejoiced in what the Buddha had said and practiced accordingly. (436) Just as Sudatta the householder asked, another monk asked similarly, saying the same thing, but with a different analogy: 'If there are four steps leading up to a palace, if someone were to say that without climbing the first step, they could climb the second, third, and fourth steps to enter the palace, that would be impossible. Why? Because one must start with the first step, and then successively climb the second, third, and fourth steps to enter the palace. Likewise, monks! If one has not thoroughly understood the truth of suffering, yet wishes to thoroughly understand the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path leading to the cessation of suffering, that is not possible.' 'For example, monks! If someone were to say: 『To ascend to the palace by four steps, one must start with the first step, and then successively climb the second, third, and fourth steps to enter the palace,』 that should be said. Why? Because one must start with the first step, and then successively climb the second, third, and fourth steps to enter the palace, that is possible. Likewise, monks! If it is said that after thoroughly understanding the truth of suffering, one then successively thoroughly understands the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path leading to the cessation of suffering, that should be said. Why? Because if one has thoroughly understood the truth of suffering, then successively thoroughly understanding the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path leading to the cessation of suffering is possible.' Having spoken this discourse, the monks rejoiced in what the Buddha had said and practiced accordingly.
。
（四三七）
如異比丘問，阿難所問，亦如是說，唯譬差別。
佛告阿難：「譬如四隥梯升于殿堂。若有說言不由初隥，而登第二、第三、第四隥升殿堂者，無有是處。如是，阿難！若於苦聖諦未無間等，而欲苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，此不應說。所以者何？若於苦聖諦未無間等，而於苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，無有是處。
「譬如，阿難！由四隥梯升于殿堂。若有人言要由初隥，然後次登第二、第三、第四隥升殿堂者，此所應說。所以者何？要由初隥，然後次登第二、第三、第四隥升殿堂者，有是處故。如是，阿難！于苦聖諦無間等已，然後次第苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等者，斯有是處。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（四三八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「譬如大地草木，悉取為鏘，貫大海中，一切水蟲悉能貫不？」
比丘白佛：「不能。世尊！所以者何？大海諸蟲，種種形類，或於細不可貫，或極大不可貫。」
佛告比丘：「如是，如是。眾生界無數無量
現代漢語譯本 （四三七） 如果其他比丘問，像阿難所問一樣，也這樣說，只是比喻不同。 佛告訴阿難：『譬如四級臺階的梯子用來登上殿堂。如果有人說不從第一級臺階開始，而登上第二、第三、第四級臺階就能登上殿堂，這是不可能的。同樣，阿難！如果對於苦聖諦沒有無間等，卻想要對苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等，這是不應該說的。為什麼呢？如果對於苦聖諦沒有無間等，卻想要對苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等，這是不可能的。』 『譬如，阿難！用四級臺階的梯子登上殿堂。如果有人說必須從第一級臺階開始，然後依次登上第二、第三、第四級臺階才能登上殿堂，這是應該說的。為什麼呢？必須從第一級臺階開始，然後依次登上第二、第三、第四級臺階才能登上殿堂，這是有可能的。同樣，阿難！對於苦聖諦無間等之後，然後依次對苦集聖諦、苦滅聖諦、苦滅道跡聖諦無間等，這是有可能的。』 佛說完這部經，眾比丘聽了佛所說，歡喜奉行。 （四三八） 我是這樣聽說的： 一時，佛住在舍衛國祇樹給孤獨園。 那時，世尊告訴眾比丘：『譬如大地上所有的草木，都拿來做成針，穿入大海中，所有的水蟲都能被穿透嗎？』 比丘回答佛說：『不能。世尊！為什麼呢？大海里的蟲子，種類繁多，有的細小得無法穿透，有的巨大得無法穿透。』 佛告訴比丘：『是的，是的。眾生界無數無量』
English version (437) If another bhikkhu asks, as Ananda asked, it should be explained in the same way, only the metaphors are different. The Buddha told Ananda: 'It is like a ladder with four steps to ascend to a palace. If someone says that without starting from the first step, they can ascend to the second, third, and fourth steps and reach the palace, it is impossible. Similarly, Ananda! If one has not attained uninterrupted understanding of the Noble Truth of Suffering, and yet desires to attain uninterrupted understanding of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, this should not be said. Why is that? If one has not attained uninterrupted understanding of the Noble Truth of Suffering, and yet desires to attain uninterrupted understanding of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, it is impossible.' 'It is like, Ananda! Using a ladder with four steps to ascend to a palace. If someone says that one must start from the first step, and then successively ascend the second, third, and fourth steps to reach the palace, this should be said. Why is that? One must start from the first step, and then successively ascend the second, third, and fourth steps to reach the palace, this is possible. Similarly, Ananda! After attaining uninterrupted understanding of the Noble Truth of Suffering, then successively attaining uninterrupted understanding of the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering, this is possible.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (438) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One told the bhikkhus: 'Suppose all the grass and trees on the earth were taken and made into needles, and then inserted into the great ocean, could all the water creatures be pierced?' The bhikkhus replied to the Buddha: 'No, World-Honored One! Why is that? The creatures in the great ocean are of various kinds, some are too small to be pierced, and some are too large to be pierced.' The Buddha told the bhikkhus: 'So it is, so it is. The realm of sentient beings is countless and immeasurable.'
。是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（四三九）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊手執土石，問諸比丘：「于意云何？此手中土石為多？彼大雪山土石為多？」
比丘白佛言：「世尊手中土石甚少少耳，雪山土石甚多無量，百千巨億，算數譬類不可為比。」
佛告比丘：「其諸眾生於苦聖諦如實知者，苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知者，如我手中所執土石；其諸眾生於苦聖諦不如實知，于苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知者，如彼雪山土石，其數無量。是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（四四〇）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「譬如湖池，深廣五十由旬，其水盈滿。若有士夫以發以毛，或以指端渧彼湖水，乃至再三。云何？比丘！如彼士夫所渧水多？湖池水多？」
比丘白佛：「如彼士夫毛髮指端再三渧水，甚少少耳，彼湖大水，其量無數，乃至算數譬類不可為比
現代漢語譯本 因此，比丘們！對於四聖諦尚未完全通達的人，應當勤加努力，生起強烈的願望，學習完全通達。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。
（四三九） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，世尊手裡拿著土石，問眾比丘：『你們認為如何？這手中土石多，還是那大雪山的土石多？』 比丘們回答佛陀說：『世尊手中的土石非常少，雪山的土石非常多，無量無邊，即使百千巨億，也無法用算數和比喻來相比。』 佛陀告訴比丘們：『那些眾生對於苦聖諦如實知曉的，對於苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知曉的，就像我手中所拿的土石；那些眾生對於苦聖諦不如實知曉的，對於苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知曉的，就像那雪山的土石，數量無量。因此，比丘們！對於四聖諦尚未完全通達的人，應當勤加努力，生起強烈的願望，學習完全通達。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。
（四四〇） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，世尊告訴眾比丘：『譬如有一個湖泊，深廣五十由旬，湖水充滿。如果有一個人，用頭髮、毛髮，或者用指尖滴那湖水，甚至滴兩三次。你們認為如何？比丘們！那個人所滴的水多，還是湖泊的水多？』 比丘們回答佛陀說：『那個人用毛髮指尖滴兩三次的水，非常少，那個湖泊的水，數量無數，甚至無法用算數和比喻來相比。』
English version Therefore, bhikkhus! Those who have not yet fully understood the Four Noble Truths should diligently strive, arouse intense desire, and learn to fully understand them. Having spoken this discourse, the bhikkhus, delighted by the Buddha's words, practiced accordingly.
(439) Thus have I heard: At one time, the Buddha was dwelling in the Bamboo Grove at Kalandaka, near Rajagaha. Then, the Blessed One, holding some earth and stones in his hand, asked the bhikkhus: 'What do you think, bhikkhus? Is the earth and stones in my hand more, or the earth and stones of the great Himalayas more?' The bhikkhus replied to the Buddha: 'The earth and stones in the Blessed One's hand are very few, while the earth and stones of the Himalayas are very many, immeasurable, even hundreds of thousands of millions, beyond comparison by calculation or analogy.' The Buddha told the bhikkhus: 'Those beings who truly understand the Noble Truth of Suffering, who truly understand the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering, are like the earth and stones I hold in my hand; those beings who do not truly understand the Noble Truth of Suffering, who do not truly understand the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering, are like the earth and stones of the Himalayas, their number is immeasurable. Therefore, bhikkhus! Those who have not yet fully understood the Four Noble Truths should diligently strive, arouse intense desire, and learn to fully understand them.' Having spoken this discourse, the bhikkhus, delighted by the Buddha's words, practiced accordingly.
(440) Thus have I heard: At one time, the Buddha was dwelling in the Bamboo Grove at Kalandaka, near Rajagaha. Then, the Blessed One told the bhikkhus: 'Suppose there is a lake, fifty yojanas deep and wide, filled with water. If a man were to drip water from that lake with a hair, a strand of hair, or the tip of a finger, even two or three times. What do you think, bhikkhus? Is the water dripped by that man more, or the water of the lake more?' The bhikkhus replied to the Buddha: 'The water dripped by that man with a hair or the tip of a finger two or three times is very little, while the water of that lake is countless, even beyond comparison by calculation or analogy.'
。」
佛告比丘：「如大湖水，甚多無量。如是多聞聖弟子具足見諦，得聖道果，斷諸苦本，如截多羅樹頭，于未來世成不生法，余不盡者，如彼士夫發毛指端所渧之水。是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
如大湖水譬，如是薩羅多吒迦、恒伽、耶符那、薩羅游、伊羅跋提摩醯，及四大海，其譬亦如上說。
（四四一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊手捉團土，大如梨果，告諸比丘：「云何？比丘！我手中此團土為多？大雪山中土石為多？」
諸比丘白佛言：「世尊手中團土少少耳，彼雪山王，其土石甚多，百千億那由他，乃至算數譬類不得為比。」
佛告諸比丘：「如我所捉團土。如是，眾生於苦聖諦如實知，于苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知者，亦復如是。如大雪山王土石者。如是，眾生於苦聖諦不如實知，于苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實知者，亦復如是。是故，比丘！於四聖諦未無間等者，當勤方便，起增上欲，學無間等。」
佛說是經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：佛陀告訴比丘們：『就像一個大湖，水非常多，無量無邊。同樣，一位多聞的聖弟子，具足了見諦的智慧，證得了聖道的果位，斷除了所有痛苦的根源，就像砍斷了多羅樹的樹頭一樣，在未來的世間不會再有生死的輪迴。而那些尚未斷盡的煩惱，就像一個男子頭髮尖端或指尖所滴落的水滴一樣微不足道。因此，比丘們！對於四聖諦尚未達到完全通達的，應當勤奮努力，生起增上的願望，學習達到完全通達。』 佛陀說完這部經后，比丘們聽了佛陀的教誨，歡喜地奉行。 就像大湖水這個比喻一樣，薩羅多吒迦、恒伽、耶符那、薩羅游、伊羅跋提摩醯，以及四大海，它們的比喻也像上面所說的那樣。 （四四一） 我聽到的是這樣的： 有一次，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊手裡拿著一塊像梨子一樣大的泥土，告訴比丘們：『怎麼樣？比丘們！我手中的這塊泥土多呢？還是大雪山中的土石多呢？』 比丘們回答佛陀說：『世尊手中的泥土很少很少，而那雪山之王，它的土石非常多，有百千億那由他，甚至用算數和比喻都無法相比。』 佛陀告訴比丘們：『就像我所拿的這塊泥土一樣，眾生對於苦聖諦如實地知曉，對於苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實地知曉的，也是如此。就像大雪山王的土石一樣，眾生對於苦聖諦不如實地知曉，對於苦集聖諦、苦滅聖諦、苦滅道跡聖諦不如實地知曉的，也是如此。因此，比丘們！對於四聖諦尚未達到完全通達的，應當勤奮努力，生起增上的願望，學習達到完全通達。』 佛陀說完這部經后，比丘們聽了佛陀的教誨，歡喜地奉行。
English version: The Buddha told the monks, 'Just as a great lake has a vast and immeasurable amount of water, similarly, a well-learned noble disciple who has fully realized the truth, attained the fruit of the noble path, and eradicated the roots of all suffering, is like a tree whose head has been cut off, and will not be reborn in future lives. The remaining defilements are as insignificant as the water that drips from the tip of a man's hair or fingernail. Therefore, monks! Those who have not yet fully understood the Four Noble Truths should strive diligently, generate a strong desire, and learn to fully understand them.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. Just as the metaphor of the great lake water, so too are the metaphors of Sarotataka, the Ganges, Yamuna, Sarayu, Iravati, and the four great oceans, as described above. (441) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One held a lump of earth in his hand, about the size of a pear, and said to the monks, 'How is it, monks? Is this lump of earth in my hand more, or is the earth and stone in the great Snow Mountain more?' The monks replied to the Buddha, 'The lump of earth in the World-Honored One's hand is very little, while the king of the Snow Mountain has a great amount of earth and stone, hundreds of thousands of millions of nayutas, even calculations and comparisons cannot be made.' The Buddha told the monks, 'Just like this lump of earth I hold, so too are those beings who truly understand the Noble Truth of Suffering, and truly understand the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. Just like the earth and stone of the great Snow Mountain, so too are those beings who do not truly understand the Noble Truth of Suffering, and do not truly understand the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. Therefore, monks! Those who have not yet fully understood the Four Noble Truths should strive diligently, generate a strong desire, and learn to fully understand them.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them.
。
如雪山王，如是尼民陀羅山、毗那多迦山、馬耳山、善見山、佉提羅迦山、伊沙陀羅山、由揵陀羅山、須彌山王，及大地土石，亦復如是。
如梨果，如是阿摩勒迦果、跋陀羅果、迦羅迦果、豆果，乃至蒜子譬，亦復如是。
（四四二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊以爪甲擎土已，告諸比丘：「于意云何？我爪甲上土為多？此大地土多？」
諸比丘白佛言：「世尊甲上土甚少少耳，此大地土甚多無量，乃至算數譬類不可為比。」
佛告比丘：「如甲上土者，若諸眾生，形可見者，亦復如是。其形微細，不可見者，如大地土。是故，比丘！於四聖諦未無間等者，當勤方便，學無間等。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
如陸地，如是水性亦爾。
如甲上土，如是眾生、人道者，亦復如是。
如大地土，如是非人亦爾。
如甲上土，如是生中國者亦爾。
如大地土，如是生邊地者亦爾。
如甲上土，如是成就聖慧眼者，亦復如是。
如大地土，如是不成就聖慧眼者亦爾。
如甲上土，如是眾生知此法、律者，亦復如是
現代漢語譯本 如同雪山之王，如同尼民陀羅山、毗那多迦山、馬耳山、善見山、佉提羅迦山、伊沙陀羅山、由揵陀羅山、須彌山王，以及大地上的土石，也是如此。 如同梨子，如同庵摩勒果、訶梨勒果、迦羅迦果、豆莢，乃至蒜頭，也是如此。 （四四二） 我聽到是這樣： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊用指甲挑起一些泥土，告訴眾比丘：『你們認為如何？我指甲上的泥土多，還是這大地上的泥土多？』 眾比丘對佛說：『世尊，您指甲上的泥土非常少，而這大地上的泥土非常多，無法用算數或比喻來衡量。』 佛告訴比丘們：『如同指甲上的泥土，那些形體可見的眾生也是如此。那些形體微細，不可見的眾生，如同大地上的泥土。因此，比丘們！對於四聖諦尚未達到無間等境界的人，應當勤奮努力，學習達到無間等境界。』 佛說完這部經，眾比丘聽了佛的教誨，歡喜地奉行。 如同陸地，水中的生物也是如此。 如同指甲上的泥土，那些屬於人道的眾生也是如此。 如同大地上的泥土，那些非人道的眾生也是如此。 如同指甲上的泥土，那些出生在中央國度的人也是如此。 如同大地上的泥土，那些出生在邊遠地區的人也是如此。 如同指甲上的泥土，那些成就聖慧眼的人也是如此。 如同大地上的泥土，那些沒有成就聖慧眼的人也是如此。 如同指甲上的泥土，那些眾生知道這佛法和戒律的人也是如此。
English version Like the king of snow mountains, like Mount Nimiṃdhara, Mount Vinataka, Mount Horse-ear, Mount Sudarśana, Mount Khadiraka, Mount Īṣādhara, Mount Yugandhara, Mount Sumeru, and the earth and stones of the great earth, it is also like that. Like a pear, like an amalaka fruit, a haritaki fruit, a karaka fruit, a bean pod, even a clove of garlic, it is also like that. (442) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Sravasti. Then, the World-Honored One, having picked up some soil with his fingernail, said to the monks: 'What do you think? Is the soil on my fingernail more, or is the soil on this great earth more?' The monks said to the Buddha: 'World-Honored One, the soil on your fingernail is very little, while the soil on this great earth is very much, immeasurable, and cannot be compared by calculation or analogy.' The Buddha told the monks: 'Like the soil on the fingernail, those sentient beings whose forms are visible are also like that. Those whose forms are subtle and invisible are like the soil on the great earth. Therefore, monks! Those who have not yet attained uninterrupted equality in the Four Noble Truths should diligently strive to learn and attain uninterrupted equality.' Having spoken this discourse, the monks, having heard what the Buddha had said, joyfully practiced it. Like the land, so are the aquatic beings. Like the soil on the fingernail, so are the sentient beings in the human realm. Like the soil on the great earth, so are the non-human beings. Like the soil on the fingernail, so are those born in the central country. Like the soil on the great earth, so are those born in the borderlands. Like the soil on the fingernail, so are those who have attained the holy eye of wisdom. Like the soil on the great earth, so are those who have not attained the holy eye of wisdom. Like the soil on the fingernail, so are those sentient beings who know this Dharma and discipline.
。
如大地土，如是眾生不知法、律者亦爾。如知，如是等知、普知，正想、正覺、正解、法無間等亦如是。
如甲上土，如是眾生知有父母亦爾。
如大地土，如是眾生不知有父母亦爾。
如甲上土，如是知有沙門、婆羅門家之尊長，作所應作作福，此世他世畏罪行施，受齋持戒亦爾。
如大地土，不知有沙門、婆羅門家之尊長，作所應作作福，此世他世畏罪行施，受齋持戒，亦如是說。
如甲上土，如是眾生不殺、不盜、不邪淫、不妄語、不兩舌、不惡口、不綺語亦爾。
如大地土，如是眾生不持諸戒者亦爾。如是離貪、恚、邪見，及不離貪、恚、邪見，亦如是說。
如甲上土，如是不殺、不盜、不邪淫、不妄語、不飲酒。
如大地土，如是不持五戒者亦爾。
如甲上土，如是眾生持八戒者亦如是。
如大地土，如是眾生不持八戒者亦爾。
如甲上土，如是眾生持十善者亦如是。
如大地土，如是眾生不持十善者亦如是。
如甲上土，如是眾生從地獄命終生人中者亦如是。
如大地土，如是眾生從地獄命終還生地獄者亦如是。如地獄，如是畜生、餓鬼亦爾
現代漢語譯本 就像大地的泥土一樣，眾生中那些不瞭解佛法和戒律的人也是如此。而那些瞭解，像這樣瞭解、普遍瞭解，有正確的思想、正確的覺悟、正確的理解、對佛法沒有疑惑的人，也是如此。 就像指甲上的泥土一樣，眾生中那些知道有父母的人也是如此。 就像大地的泥土一樣，眾生中那些不知道有父母的人也是如此。 就像指甲上的泥土一樣，眾生中那些知道有沙門、婆羅門這些家族的長輩，會做應該做的事情，會行善積福，今生來世都畏懼罪惡而行佈施，會受齋戒持戒的人，也是如此。 就像大地的泥土一樣，眾生中那些不知道有沙門、婆羅門這些家族的長輩，會做應該做的事情，會行善積福，今生來世都畏懼罪惡而行佈施，會受齋戒持戒的人，也是如此。 就像指甲上的泥土一樣，眾生中那些不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語的人，也是如此。 就像大地的泥土一樣，眾生中那些不持守這些戒律的人，也是如此。那些遠離貪婪、嗔恨、邪見，以及那些沒有遠離貪婪、嗔恨、邪見的人，也是如此。 就像指甲上的泥土一樣，眾生中那些不殺生、不偷盜、不邪淫、不妄語、不飲酒的人。 就像大地的泥土一樣，眾生中那些不持守五戒的人，也是如此。 就像指甲上的泥土一樣，眾生中那些持守八戒的人，也是如此。 就像大地的泥土一樣，眾生中那些不持守八戒的人，也是如此。 就像指甲上的泥土一樣，眾生中那些持守十善的人，也是如此。 就像大地的泥土一樣，眾生中那些不持守十善的人，也是如此。 就像指甲上的泥土一樣，眾生中那些從地獄結束生命而轉生到人間的人，也是如此。 就像大地的泥土一樣，眾生中那些從地獄結束生命而仍然轉生到地獄的人，也是如此。就像地獄一樣，畜生道、餓鬼道也是如此。
English version Just like the soil of the earth, so are those beings who do not understand the Dharma and the Vinaya. And those who understand, who understand in this way, who understand universally, who have right thought, right enlightenment, right understanding, and no doubts about the Dharma, are also like that. Just like the soil on a fingernail, so are those beings who know they have parents. Just like the soil of the earth, so are those beings who do not know they have parents. Just like the soil on a fingernail, so are those beings who know there are elders in the families of ascetics and Brahmins, who do what should be done, who do good deeds and accumulate blessings, who fear sin in this life and the next and practice giving, who observe fasts and keep precepts. Just like the soil of the earth, so are those beings who do not know there are elders in the families of ascetics and Brahmins, who do what should be done, who do good deeds and accumulate blessings, who fear sin in this life and the next and practice giving, who observe fasts and keep precepts. Just like the soil on a fingernail, so are those beings who do not kill, do not steal, do not engage in sexual misconduct, do not lie, do not speak divisively, do not speak harshly, and do not engage in frivolous talk. Just like the soil of the earth, so are those beings who do not uphold these precepts. Those who are free from greed, hatred, and wrong views, and those who are not free from greed, hatred, and wrong views, are also like that. Just like the soil on a fingernail, so are those beings who do not kill, do not steal, do not engage in sexual misconduct, do not lie, and do not drink alcohol. Just like the soil of the earth, so are those beings who do not uphold the five precepts. Just like the soil on a fingernail, so are those beings who uphold the eight precepts. Just like the soil of the earth, so are those beings who do not uphold the eight precepts. Just like the soil on a fingernail, so are those beings who uphold the ten virtues. Just like the soil of the earth, so are those beings who do not uphold the ten virtues. Just like the soil on a fingernail, so are those beings who die from hell and are reborn in the human realm. Just like the soil of the earth, so are those beings who die from hell and are still reborn in hell. Just like hell, so are the animal realm and the hungry ghost realm.
。
如甲上土，如是眾生從地獄命終生天上者亦如是。
如大地土，如是眾生從地獄命終還生地獄者亦如是。如地獄，如是畜生、餓鬼亦爾。
如甲上土，如是眾生人道中沒還生人道中者亦如是。
如大地土，其諸眾生從人道中沒生地獄中者亦如是。如地獄，如是畜生、餓鬼亦爾。
如甲上土，其諸眾生從天命終還生天上者亦如是。
如大地土，其諸眾生天上沒生地獄中者亦如是。如地獄，畜生、餓鬼亦如是。
（四四三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我本未聞法時，得正思惟此苦聖諦，正見已生；此苦集聖諦、此苦滅聖諦、苦滅道跡聖諦，正見已生。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如已生，如是今生、當生。
如生，如是起、習、近修、多修、觸、作證亦如是。
（四四四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「譬如眼藥丸，深廣一由旬，若有士夫取此藥丸，界界安置，能速令盡，于彼界界，不得其邊。當知諸界，其數無量。是故，比丘！當善界學，善種種界，當如是學
現代漢語譯本 就像指甲上的塵土一樣，眾生從地獄結束生命而轉生到天上的，也像這樣稀少。 就像大地上的塵土一樣，眾生從地獄結束生命而仍然轉生到地獄的，也像這樣眾多。就像地獄一樣，畜生、餓鬼的情況也是如此。 就像指甲上的塵土一樣，眾生在人道中結束生命而仍然轉生到人道中的，也像這樣稀少。 就像大地上的塵土一樣，那些眾生從人道中結束生命而轉生到地獄中的，也像這樣眾多。就像地獄一樣，畜生、餓鬼的情況也是如此。 就像指甲上的塵土一樣，那些眾生從天上結束生命而仍然轉生到天上的，也像這樣稀少。 就像大地上的塵土一樣，那些眾生從天上結束生命而轉生到地獄中的，也像這樣眾多。就像地獄一樣，畜生、餓鬼的情況也是如此。 （四四三） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『我以前沒有聽聞佛法時，通過正確的思考，對這苦聖諦產生了正確的見解；對這苦集聖諦、這苦滅聖諦、苦滅道跡聖諦，都產生了正確的見解。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 就像已生一樣，現在生、將來生也是如此。 就像生一樣，產生、習性、親近修行、多次修行、接觸、作證也是如此。 （四四四） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『譬如有一眼藥丸，深廣一由旬，如果有個人取這藥丸，分界安置，能很快用完，但對於那些分界，卻無法找到邊際。應當知道那些分界，數量是無量的。所以，比丘們！應當善於學習分界，善於學習各種分界，應當這樣學習。』
English version Just like the dust on a fingernail, the beings who pass away from hell and are reborn in heaven are as few as that. Just like the dust on the earth, the beings who pass away from hell and are reborn in hell are as many as that. Just like hell, so are the animals and hungry ghosts. Just like the dust on a fingernail, the beings who pass away in the human realm and are reborn in the human realm are as few as that. Just like the dust on the earth, those beings who pass away in the human realm and are reborn in hell are as many as that. Just like hell, so are the animals and hungry ghosts. Just like the dust on a fingernail, those beings who pass away from heaven and are reborn in heaven are as few as that. Just like the dust on the earth, those beings who pass away from heaven and are reborn in hell are as many as that. Just like hell, so are the animals and hungry ghosts. (443) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Sravasti. Then, the Blessed One said to the monks: 'When I had not yet heard the Dharma, through right contemplation, right view arose regarding this noble truth of suffering; right view arose regarding this noble truth of the origin of suffering, this noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering.' After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, joyfully practiced it. Just as with what has already arisen, so it is with what is arising now and what will arise in the future. Just as with arising, so it is with origination, habituation, close practice, frequent practice, contact, and realization. (444) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Sravasti. Then, the Blessed One said to the monks: 'Suppose there is an eye medicine ball, one yojana deep and wide. If a man were to take this medicine ball and place it in sections, he could quickly use it up, but for those sections, he could not find the edge. You should know that those sections are countless. Therefore, monks! You should be skilled in learning about sections, skilled in learning about various sections, you should learn in this way.'
。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四四五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「眾生常與界俱，與界和合。云何眾生常與界俱？謂眾生行不善心時與不善界俱？善心時與善界俱，勝心時與勝界俱，鄙心時與鄙界俱。是故，諸比丘！當作是學，善種種界。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（四四六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……廣說如上。差別者，即說偈言：
「常會故常生， 相離生則斷， 如人執小木， 而入于巨海， 人木則俱沒， 懈怠俱亦然。 當離於懈怠， 卑劣之精進， 賢聖不懈怠， 安住于遠離。 慇勤精進禪， 超度生死流， 膠漆得其素， 火得風熾然。 珂乳則同色， 眾生與界俱， 相似共和合， 增長亦復然。」
（四四七）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「眾生常與界俱，與界和合。云何與界俱？謂眾生不善心時與不善界俱，善心時與善界俱，鄙心時與鄙界俱，勝心時與勝界俱
現代漢語譯本 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（四四五）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『眾生常常與界限同在，與界限和合。眾生如何常常與界限同在呢？就是說眾生在行不善心時與不善的界限同在，行善心時與善的界限同在，行殊勝心時與殊勝的界限同在，行卑劣心時與卑劣的界限同在。因此，諸位比丘！應當這樣學習，善於分辨各種界限。』
佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（四四六）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘……內容如上所說。不同之處在於，世尊說了偈語：
『常會合故常生，相離則生斷滅，如同人執小木，而進入巨大海，人與木則俱沒，懈怠也是如此。應當遠離懈怠，以及卑劣的精進，賢聖之人不懈怠，安住于遠離。勤勉精進禪定，超脫生死輪迴，膠漆得以粘合，火得風而熾燃。珂乳顏色相同，眾生與界限同在，相似而共和合，增長也是如此。』
（四四七）
如是我聞：
一時，佛陀住在王舍城的迦蘭陀竹園。
當時，世尊告訴眾比丘：『眾生常常與界限同在，與界限和合。如何與界限同在呢？就是說眾生在不善心時與不善的界限同在，善心時與善的界限同在，卑劣心時與卑劣的界限同在，殊勝心時與殊勝的界限同在。
English version Having spoken this sutra, the bhikkhus, delighted by the Buddha's words, practiced accordingly.
(445)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
Then, the Blessed One addressed the bhikkhus: 'Beings are always associated with realms, and are in harmony with realms. How are beings always associated with realms? It is when beings act with unwholesome minds, they are associated with unwholesome realms; with wholesome minds, they are associated with wholesome realms; with superior minds, they are associated with superior realms; with inferior minds, they are associated with inferior realms. Therefore, bhikkhus! You should train yourselves to be skilled in discerning all kinds of realms.'
Having spoken this sutra, the bhikkhus, delighted by the Buddha's words, practiced accordingly.
(446)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
Then, the Blessed One addressed the bhikkhus... as described above. The difference is that he spoke these verses:
'Constant association leads to constant birth, separation leads to cessation. Like a person holding a small piece of wood, entering a vast ocean, the person and the wood both sink. So it is with laziness. One should abandon laziness, and inferior diligence. The noble ones are not lazy, they dwell in seclusion. Diligently practicing meditation, they transcend the stream of birth and death. Glue and lacquer adhere to their base, fire is fanned by the wind. Milk and ivory are of the same color, beings are associated with realms, similar and in harmony, and their growth is also like this.'
(447)
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, Kalandaka's Park, in Rajagaha.
Then, the Blessed One addressed the bhikkhus: 'Beings are always associated with realms, and are in harmony with realms. How are they associated with realms? It is when beings have unwholesome minds, they are associated with unwholesome realms; with wholesome minds, they are associated with wholesome realms; with inferior minds, they are associated with inferior realms; with superior minds, they are associated with superior realms.
。
「時，尊者憍陳如與眾多比丘于近處經行，一切皆是上座多聞大德，出家已久，具修梵行。
「復有尊者大迦葉與眾多比丘于近處經行，一切皆是少欲知足，頭陀苦行，不畜遺余。
「尊者舍利弗與眾多比丘于近處經行，一切皆是大智辯才。
「時，尊者大目揵連與眾多比丘于近處經行，一切皆是神通大力。
「時，阿那律陀與眾多比丘于近處經行，一切皆是天眼明徹。
「時，尊者二十億耳與眾多比丘于近處經行，一切皆是勇猛精進，專勤修行者。
「時，尊者陀驃與眾多比丘于近處經行，一切皆是能為大眾修供具者。
「時，尊者優波離與眾多比丘于近處經行，一切皆是通達律行。
「時，尊者富樓那與眾多比丘于近處經行，皆是辯才善說法者。
「時，尊者迦旃延與眾多比丘于近處經行，一切皆能分別諸經，善說法相。時，尊者阿難與眾多比丘于近處經行，一切皆是多聞總持。
「時，尊者羅睺羅與眾多比丘于近處經行，一切皆是善持律行。
「時，提婆達多與眾多比丘于近處經行，一切皆是習眾惡行，是名比丘常與界俱，與界和合，是故，諸比丘！當善分別種種諸界。」
佛說是經時。諸比丘聞佛所說，歡喜奉行
現代漢語譯本 當時，尊者憍陳如和眾多比丘在附近經行，他們都是年長的、博學的大德，出家很久，修行清凈的梵行。 又有尊者大迦葉和眾多比丘在附近經行，他們都是少欲知足，奉行頭陀苦行，不積蓄剩餘之物。 尊者舍利弗和眾多比丘在附近經行，他們都是具有大智慧和辯才的人。 當時，尊者大目犍連和眾多比丘在附近經行，他們都是具有神通和大力的人。 當時，阿那律陀和眾多比丘在附近經行，他們都是天眼明徹的人。 當時，尊者二十億耳和眾多比丘在附近經行，他們都是勇猛精進，專心修行的人。 當時，尊者陀驃和眾多比丘在附近經行，他們都是能夠為大眾準備供養物品的人。 當時，尊者優波離和眾多比丘在附近經行，他們都是通達戒律的人。 當時，尊者富樓那和眾多比丘在附近經行，他們都是善於辯論和說法的人。 當時，尊者迦旃延和眾多比丘在附近經行，他們都能分辨各種經典，善於講解佛法。 當時，尊者阿難和眾多比丘在附近經行，他們都是博聞強記的人。 當時，尊者羅睺羅和眾多比丘在附近經行，他們都是善於持守戒律的人。 當時，提婆達多和眾多比丘在附近經行，他們都是習慣於各種惡行的人。這就是比丘們常常與界限同在，與界限和合的情況。所以，諸位比丘！應當好好分辨各種界限。 佛陀說完這部經時，眾比丘聽了佛陀的教誨，都歡喜地奉行。
English version At that time, the venerable Ajñāta Kauṇḍinya and many monks were walking nearby. All of them were elders, learned and virtuous, having been ordained for a long time and practicing the pure Brahmacarya. Again, the venerable Mahākāśyapa and many monks were walking nearby. All of them were content with few desires, practicing asceticism, and not accumulating any surplus. The venerable Śāriputra and many monks were walking nearby. All of them were of great wisdom and eloquence. At that time, the venerable Mahāmaudgalyāyana and many monks were walking nearby. All of them possessed supernatural powers and great strength. At that time, Anuruddha and many monks were walking nearby. All of them had clear divine eyes. At that time, the venerable Sronakotikarna and many monks were walking nearby. All of them were courageous and diligent, devoted to practice. At that time, the venerable Dabba and many monks were walking nearby. All of them were able to prepare offerings for the assembly. At that time, the venerable Upāli and many monks were walking nearby. All of them were well-versed in the Vinaya. At that time, the venerable Pūrṇa and many monks were walking nearby. All of them were eloquent and skilled in expounding the Dharma. At that time, the venerable Kātyāyana and many monks were walking nearby. All of them were able to distinguish the various scriptures and were skilled in explaining the characteristics of the Dharma. At that time, the venerable Ānanda and many monks were walking nearby. All of them were learned and had great retention. At that time, the venerable Rāhula and many monks were walking nearby. All of them were skilled in upholding the Vinaya. At that time, Devadatta and many monks were walking nearby. All of them were accustomed to various evil deeds. This is how monks are always with the boundaries, in harmony with the boundaries. Therefore, O monks! You should carefully distinguish the various boundaries. When the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them.
。
（四四八）
如是我聞：
一時，佛住王舍城迦蘭陀竹園……如上廣說已，即說偈言：
「常會故常生， 相離生則斷， 如人執小木， 而入于巨海， 人木則俱沒， 懈怠俱亦然。 當離於懈怠， 卑劣之精進， 賢聖不懈怠， 安住于遠離。 慇勤精進禪， 超度生死流， 膠漆得其素， 火得風熾然。 珂乳則同色， 眾生與界俱， 相似共和合， 增長亦復然。」
（四四九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「眾生常與界俱，與界和合……」如是廣說，乃至「勝心生時與勝界俱，鄙心生時與鄙界俱，殺生時與殺界俱，盜淫、妄語、飲酒心時，與，飲酒界俱；不殺生時與不殺界俱，不盜、不淫、不妄語、不飲酒，與，不飲酒界俱。是故，諸比丘！當善分別種種界。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（四五〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「眾生常與界俱，與界和合
現代漢語譯本 （四四八） 我是這樣聽說的： 一時，佛住在王舍城的迦蘭陀竹園……像上面詳細說的那樣，然後說了偈語： 『常常相會就常常產生， 相互分離就產生斷滅， 就像人抓住小木片， 而進入巨大的海洋， 人和木片都會沉沒， 懈怠也是這樣。 應當遠離懈怠， 卑劣的精進， 賢聖之人不懈怠， 安住在遠離之處。 勤奮精進禪定， 超越生死輪迴， 膠漆得到它的本質， 火得到風就熾烈燃燒。 珂乳顏色相同， 眾生與界在一起， 相似的共同結合， 增長也是這樣。』 （四四九） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『眾生常常與界在一起，與界和合……』像這樣詳細地說，乃至『當勝心生起時與勝界在一起，當鄙心生起時與鄙界在一起，當殺生時與殺界在一起，當盜淫、妄語、飲酒心生起時，與飲酒界在一起；當不殺生時與不殺界在一起，當不盜、不淫、不妄語、不飲酒時，與不飲酒界在一起。因此，諸位比丘！應當好好分別種種界。』 佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。 （四五〇） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『眾生常常與界在一起，與界和合
English version (448) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha... Having spoken extensively as above, he then spoke the verses: 'Constant meeting leads to constant arising, Separation leads to cessation, Like a person grasping a small piece of wood, And entering a vast ocean, Both the person and the wood will sink, So too is it with laziness. One should abandon laziness, The inferior kind of diligence, The wise and noble do not slacken, They dwell in seclusion. Diligent in meditative practice, Transcending the stream of birth and death, Glue and lacquer obtain their essence, Fire is ignited by the wind. Milk and pearl are of the same color, Beings and realms are together, Similar and in common union, Growth is also like this.' (449) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the World-Honored One told the monks: 'Beings are always with realms, united with realms...' Having spoken extensively in this way, even to 'When a superior mind arises, it is with a superior realm; when an inferior mind arises, it is with an inferior realm; when killing occurs, it is with the realm of killing; when stealing, sexual misconduct, lying, or drinking alcohol occur, it is with the realm of drinking alcohol; when not killing occurs, it is with the realm of not killing; when not stealing, not engaging in sexual misconduct, not lying, or not drinking alcohol occur, it is with the realm of not drinking alcohol. Therefore, monks! You should carefully distinguish the various realms.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (450) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the World-Honored One told the monks: 'Beings are always with realms, united with realms
。不信時與不信界俱，犯戒時與犯戒界俱，無慚無愧時與無慚無愧界俱；信心時與信界俱，持戒時與持戒界俱，慚愧心時與慚愧界俱。是故，諸比丘！當善分別種種諸界。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
如信、不信。如是精進、不精進，失念、不失念，正受、不正受，多聞、少聞，慳者、施者，惡慧、善慧，難養、易養，難滿、易滿，多欲、少欲，知足、不知足，攝受、不攝受界俱，如上經。如是廣說。
（四五一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說種種諸界。諦聽，善思，當爲汝說。云何為種種界？謂眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界，是名種種界。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（四五二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「緣種種界生種種觸，緣種種觸生種種受，緣種種受生種種愛。云何種種界？謂十八界，眼界、色界、眼識界，乃至意界、法界、意識界，是名種種界
現代漢語譯本：不相信的時候與不相信的界限同在，犯戒的時候與犯戒的界限同在，沒有慚愧心的時候與沒有慚愧心的界限同在；有信心的時候與信心的界限同在，持戒的時候與持戒的界限同在，有慚愧心的時候與慚愧心的界限同在。因此，各位比丘！應當好好分辨各種不同的界限。 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 如同信心與不信。像這樣，精進與不精進，失念與不失念，正受與不正受，多聞與少聞，吝嗇者與佈施者，惡慧與善慧，難養與易養，難滿足與易滿足，多欲與少欲，知足與不知足，攝受與不攝受的界限同在，如同上面的經文所說。像這樣廣泛地闡述。 （四五一） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我現在要說各種不同的界限。仔細聽，好好思考，我將為你們解說。什麼是各種不同的界限呢？就是眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界，這些就叫做各種不同的界限。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （四五二） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『由於各種不同的界限產生各種不同的觸，由於各種不同的觸產生各種不同的感受，由於各種不同的感受產生各種不同的愛。什麼是各種不同的界限呢？就是十八界，眼界、色界、眼識界，乃至意界、法界、意識界，這些就叫做各種不同的界限。』
English version: When there is no belief, it is together with the realm of no belief; when there is transgression of precepts, it is together with the realm of transgression; when there is no shame or remorse, it is together with the realm of no shame or remorse; when there is faith, it is together with the realm of faith; when there is adherence to precepts, it is together with the realm of adherence; when there is a sense of shame and remorse, it is together with the realm of shame and remorse. Therefore, O monks! You should carefully distinguish all the various realms. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. Like faith and no faith. Likewise, diligence and non-diligence, mindfulness and non-mindfulness, right reception and wrong reception, much learning and little learning, the miser and the giver, bad wisdom and good wisdom, difficult to nourish and easy to nourish, difficult to satisfy and easy to satisfy, much desire and little desire, contentment and discontentment, the realm of acceptance and non-acceptance are together, as mentioned in the above sutra. Thus, it is extensively explained. (451) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One addressed the monks, saying: 'I will now speak of the various realms. Listen carefully, think well, and I will explain it to you. What are the various realms? They are the eye realm, the form realm, the eye consciousness realm, the ear realm, the sound realm, the ear consciousness realm, the nose realm, the smell realm, the nose consciousness realm, the tongue realm, the taste realm, the tongue consciousness realm, the body realm, the touch realm, the body consciousness realm, the mind realm, the dharma realm, and the mind consciousness realm. These are called the various realms.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. (452) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One addressed the monks, saying: 'Due to the various realms, various contacts arise; due to the various contacts, various feelings arise; due to the various feelings, various cravings arise. What are the various realms? They are the eighteen realms: the eye realm, the form realm, the eye consciousness realm, up to the mind realm, the dharma realm, and the mind consciousness realm. These are called the various realms.'
。
「云何緣種種界生種種觸，乃至云何緣種種受生種種愛？謂緣眼界生眼觸，緣眼觸生眼觸生受，緣眼觸生受生眼觸生愛。耳、鼻、舌、身、意界緣生意觸，緣意觸生意觸生受，緣意觸生受生意觸生愛。
「諸比丘！非緣種種愛生種種受，非緣種種受生種種觸，非緣種種觸生種種界，要緣種種界生種種觸，緣種種觸生種種受，緣種種受生種種愛，是名比丘緣種種界生種種觸，緣種種觸生種種受，緣種種受生種種愛。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四五三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「緣種種界生種種觸，緣種種觸生種種受，緣種種受生種種愛。云何種種界？謂十八界，眼界、色界、眼識界，乃至意界、法界、意識界，是名種種界。
「云何緣種種界生種種觸？緣種種觸生種種受？緣種種受生種種愛？謂緣眼界生眼觸，非緣眼觸生眼界，但緣眼界生眼觸；緣眼觸生眼受，非緣眼受生眼觸，但緣眼觸生眼受；緣眼受生眼愛，非緣眼愛生眼受，但緣眼受生眼愛
現代漢語譯本 『為何因種種界而生種種觸，乃至為何因種種受而生種種愛？』意思是說，因眼界而生眼觸，因眼觸而生眼觸所生的感受，因眼觸所生的感受而生眼觸所生的愛。耳、鼻、舌、身、意界因意觸而生，因意觸而生意觸所生的感受，因意觸所生的感受而生意觸所生的愛。 『諸位比丘！不是因種種愛而生種種受，不是因種種受而生種種觸，不是因種種觸而生種種界，而是因種種界而生種種觸，因種種觸而生種種受，因種種受而生種種愛，這才是比丘所說的因種種界而生種種觸，因種種觸而生種種受，因種種受而生種種愛。』 佛說完這部經，眾比丘聽了佛的教誨，歡喜地奉行。 （四五三） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『因種種界而生種種觸，因種種觸而生種種受，因種種受而生種種愛。什麼是種種界呢？就是十八界，眼界、色界、眼識界，乃至意界、法界、意識界，這就是所謂的種種界。』 『為何因種種界而生種種觸？因種種觸而生種種受？因種種受而生種種愛？』意思是說，因眼界而生眼觸，不是因眼觸而生眼界，而是因眼界而生眼觸；因眼觸而生眼受，不是因眼受而生眼觸，而是因眼觸而生眼受；因眼受而生眼愛，不是因眼愛而生眼受，而是因眼受而生眼愛。
English version 'Why do various contacts arise from various realms, and why does various love arise from various feelings?' It means that eye contact arises from the eye realm, feeling arising from eye contact arises from eye contact, and love arising from eye contact arises from feeling arising from eye contact. The ear, nose, tongue, body, and mind realms arise from mind contact, feeling arising from mind contact arises from mind contact, and love arising from mind contact arises from feeling arising from mind contact. 'Monks! It is not that various feelings arise from various loves, it is not that various contacts arise from various feelings, it is not that various realms arise from various contacts, but rather that various contacts arise from various realms, various feelings arise from various contacts, and various loves arise from various feelings. This is what monks mean by various contacts arising from various realms, various feelings arising from various contacts, and various loves arising from various feelings.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (453) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'Various contacts arise from various realms, various feelings arise from various contacts, and various loves arise from various feelings. What are the various realms? They are the eighteen realms: the eye realm, the form realm, the eye consciousness realm, and so on, up to the mind realm, the dharma realm, and the mind consciousness realm. These are what are called the various realms.' 'Why do various contacts arise from various realms? Why do various feelings arise from various contacts? Why do various loves arise from various feelings?' It means that eye contact arises from the eye realm, not that the eye realm arises from eye contact, but rather that eye contact arises from the eye realm; eye feeling arises from eye contact, not that eye contact arises from eye feeling, but rather that eye feeling arises from eye contact; eye love arises from eye feeling, not that eye feeling arises from eye love, but rather that eye love arises from eye feeling.'
。如是耳、鼻、舌、身、意界緣生意觸，非緣意觸生意界，但緣意界生意觸；緣意觸生意受，非緣意受生意觸，但緣意觸生意受；緣意受生意愛，非緣意愛生意受，但緣意受生意愛。
「是故，比丘！非緣種種愛生種種受，非緣種種受生種種觸，非緣種種觸生種種界；但緣種種界生種種觸，緣種種觸生種種受，緣種種受生種種愛，是名比丘當善分別種種界。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（四五四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「緣種種界生種種觸，緣種種觸生種種受，緣種種受生種種想，緣種種想生種種欲，緣種種欲生種種覺，緣種種覺生種種熱，緣種種熱生種種求。
「云何種種界？謂十八界，眼界，乃至法界。
「云何緣種種界生種種觸？乃至緣種種熱生種種求？謂緣眼界生眼觸，緣眼觸生眼受，緣眼受生眼想，緣眼想生眼欲，緣眼欲生眼覺，緣眼覺生眼熱，緣眼熱生眼求。如是耳、鼻、舌、身、意界緣生意觸，緣意觸生意受，緣意受生意想，緣意想生意覺，緣意覺生意熱，緣意熱生意求，是名比丘緣種種界故生種種觸，乃至緣種種熱生種種求
現代漢語譯本： 『就像這樣，當耳、鼻、舌、身、意這六個感官與外界接觸時，會產生相應的觸覺，但並非因為有了意觸才產生意界，而是因為有了意界才產生意觸；因為有了意觸才產生感受，但並非因為有了感受才產生意觸，而是因為有了意觸才產生感受；因為有了感受才產生愛慾，但並非因為有了愛慾才產生感受，而是因為有了感受才產生愛慾。 『因此，比丘們！不是因為有了各種各樣的愛慾才產生各種各樣的感受，不是因為有了各種各樣的感受才產生各種各樣的觸覺，也不是因為有了各種各樣的觸覺才產生各種各樣的界；而是因為有了各種各樣的界才產生各種各樣的觸覺，因為有了各種各樣的觸覺才產生各種各樣的感受，因為有了各種各樣的感受才產生各種各樣的愛慾，這就是比丘們應當善於分辨各種各樣的界。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地接受並奉行。 （四五四） 我聽到的是這樣的： 有一次，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『因為有了各種各樣的界才產生各種各樣的觸覺，因為有了各種各樣的觸覺才產生各種各樣的感受，因為有了各種各樣的感受才產生各種各樣的想法，因為有了各種各樣的想法才產生各種各樣的慾望，因為有了各種各樣的慾望才產生各種各樣的覺知，因為有了各種各樣的覺知才產生各種各樣的熱惱，因為有了各種各樣的熱惱才產生各種各樣的追求。 『什麼是各種各樣的界呢？就是十八界，即眼界，乃至法界。』 『什麼是因為有了各種各樣的界才產生各種各樣的觸覺，乃至因為有了各種各樣的熱惱才產生各種各樣的追求呢？就是因為有了眼界才產生眼觸，因為有了眼觸才產生眼受，因為有了眼受才產生眼想，因為有了眼想才產生眼欲，因為有了眼欲才產生眼覺，因為有了眼覺才產生眼熱，因為有了眼熱才產生眼求。同樣，耳、鼻、舌、身、意這六個感官與外界接觸時，會產生相應的觸覺，因為有了意觸才產生意受，因為有了意受才產生意想，因為有了意想才產生意覺，因為有了意覺才產生意熱，因為有了意熱才產生意求，這就是比丘們所說的因為有了各種各樣的界才產生各種各樣的觸覺，乃至因為有了各種各樣的熱惱才產生各種各樣的追求。』
English version: 'It is like this: when the six senses of ear, nose, tongue, body, and mind come into contact with the external world, corresponding sensations arise. However, it is not that the mind-contact gives rise to the mind-sphere, but rather that the mind-sphere gives rise to mind-contact; because there is mind-contact, feelings arise, but it is not that feelings give rise to mind-contact, but rather that mind-contact gives rise to feelings; because there are feelings, desires arise, but it is not that desires give rise to feelings, but rather that feelings give rise to desires.' 'Therefore, monks! It is not that various desires give rise to various feelings, nor that various feelings give rise to various contacts, nor that various contacts give rise to various spheres; but rather that various spheres give rise to various contacts, various contacts give rise to various feelings, and various feelings give rise to various desires. This is what monks should be skilled in distinguishing the various spheres.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully accepted and practiced them. (454) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One told the monks: 'Because of various spheres, various contacts arise; because of various contacts, various feelings arise; because of various feelings, various thoughts arise; because of various thoughts, various desires arise; because of various desires, various awarenesses arise; because of various awarenesses, various heat arises; and because of various heat, various pursuits arise.' 'What are the various spheres? They are the eighteen spheres, namely, the eye-sphere, and so on, up to the mind-sphere.' 'How do various spheres give rise to various contacts, and so on, up to how various heat gives rise to various pursuits? It is that because of the eye-sphere, eye-contact arises; because of eye-contact, eye-feeling arises; because of eye-feeling, eye-thought arises; because of eye-thought, eye-desire arises; because of eye-desire, eye-awareness arises; because of eye-awareness, eye-heat arises; and because of eye-heat, eye-pursuit arises. Similarly, when the six senses of ear, nose, tongue, body, and mind come into contact with the external world, corresponding sensations arise. Because of mind-contact, mind-feeling arises; because of mind-feeling, mind-thought arises; because of mind-thought, mind-awareness arises; because of mind-awareness, mind-heat arises; and because of mind-heat, mind-pursuit arises. This is what monks mean when they say that because of various spheres, various contacts arise, and so on, up to because of various heat, various pursuits arise.'
。
「比丘！非緣種種求生種種熱，非緣種種熱生種種覺，非緣種種覺生種種想，非緣種種想生種種受，非緣種種受生種種觸，非緣種種觸生種種界，但緣種種界生種種觸，乃至緣種種熱生種種求。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
雜阿含經卷第十六 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第十七
宋天竺三藏求那跋陀羅譯雜因誦第三品之五
（四五六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有光界、凈界、無量空入處界、無量識入處界、無所有入處界、非想非非想入處界、有滅界。」
時，有異比丘從座起，整衣服，稽首禮足，合掌白佛言：「世尊！彼光界、凈界、無量空入處界、無量識入處界、無所有入處界、非想非非想入處界、滅界。如此諸界，何因緣可知？」
佛告比丘：「彼光界者，緣闇故可知，凈界緣不凈故可知，無量空入處界者，緣色故可知，無量識入處界者，緣內故可知，無所有入處界者，緣所有可知，非想非非想入處界者，緣有第一故可知，滅界者，緣有身可知
現代漢語譯本 『比丘們！不是因為種種的渴求而產生種種的熱惱，不是因為種種的熱惱而產生種種的感受，不是因為種種的感受而產生種種的思緒，不是因為種種的思緒而產生種種的領受，不是因為種種的領受而產生種種的觸覺，不是因為種種的觸覺而產生種種的界限，而是因為種種的界限而產生種種的觸覺，乃至因為種種的熱惱而產生種種的渴求。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 《雜阿含經》卷第十六 大正藏第02冊 No. 0099 《雜阿含經》 《雜阿含經》卷第十七 宋天竺三藏求那跋陀羅譯《雜因誦》第三品之五 （四五六） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有光界、凈界、無量空入處界、無量識入處界、無所有入處界、非想非非想入處界、有滅界。』 當時，有一位比丘從座位上站起來，整理好衣服，向佛陀稽首行禮，合掌對佛陀說：『世尊！那光界、凈界、無量空入處界、無量識入處界、無所有入處界、非想非非想入處界、滅界。這些界，是因何緣故可以被知曉呢？』 佛陀告訴比丘：『那光界，是因為有黑暗的緣故可以被知曉；凈界，是因為有不凈的緣故可以被知曉；無量空入處界，是因為有色相的緣故可以被知曉；無量識入處界，是因為有內在的緣故可以被知曉；無所有入處界，是因為有所有的緣故可以被知曉；非想非非想入處界，是因為有第一的緣故可以被知曉；滅界，是因為有身體的緣故可以被知曉。』
English version 'Monks! It is not because of various cravings that various heat arises, not because of various heat that various feelings arise, not because of various feelings that various thoughts arise, not because of various thoughts that various perceptions arise, not because of various perceptions that various contacts arise, not because of various contacts that various realms arise, but because of various realms that various contacts arise, and even because of various heat that various cravings arise.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. The Miscellaneous Agama Sutra, Volume 16 Taisho Tripitaka Volume 02, No. 0099, Miscellaneous Agama Sutra The Miscellaneous Agama Sutra, Volume 17 Translated by the Tripiṭaka Master Guṇabhadra of the Song Dynasty, India, Chapter Five of the Third Section of the Miscellaneous Causes Recitation (456) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks, 'There are the realm of light, the realm of purity, the realm of the sphere of infinite space, the realm of the sphere of infinite consciousness, the realm of the sphere of nothingness, the realm of the sphere of neither perception nor non-perception, and the realm of cessation.' Then, a certain monk rose from his seat, arranged his robe, bowed his head to the Buddha's feet, and with palms joined, said to the Buddha, 'World Honored One! These realms—the realm of light, the realm of purity, the realm of the sphere of infinite space, the realm of the sphere of infinite consciousness, the realm of the sphere of nothingness, the realm of the sphere of neither perception nor non-perception, and the realm of cessation—by what cause and condition can they be known?' The Buddha told the monk, 'The realm of light can be known because of darkness; the realm of purity can be known because of impurity; the realm of the sphere of infinite space can be known because of form; the realm of the sphere of infinite consciousness can be known because of the internal; the realm of the sphere of nothingness can be known because of something; the realm of the sphere of neither perception nor non-perception can be known because of the first; and the realm of cessation can be known because of the body.'
。」
諸比丘白佛言：「世尊！彼光界，乃至滅界，以何正受而得？」
佛告比丘：「彼光界、凈界、無量空入處界、無量識入處界、無所有入處界，此諸界于自行正受而得，非想非非想入處界，于第一有正受而得，滅界者，于有身滅正受而得。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四五七）
如是我聞：
一時，佛住舍衛國東園鹿子母講堂。
爾時，世尊晡時從禪覺，于講堂陰中敷座，于大眾前坐，說優檀那句，告諸比丘：「緣界故生說，非不界，緣界故生見，非不界，緣界故生想，非不界。緣地獄，我說生下說、下見、下想、下思、下欲、下愿、下士夫、下所作、下施設、下建立、下部分、下顯示、下受生。如是中。如是勝界，緣勝界，我說彼生勝說、勝見、勝想、勝思、勝愿、勝士夫、勝所作、勝施設、勝建立、勝部分、勝顯示、勝受生勝。」
時，有婆迦利比丘在佛后執扇扇佛，白佛言：「世尊！若於三藐三佛陀起非三藐三佛陀見，彼見亦緣界而生耶？」
佛告比丘：「於三藐三佛陀起非三藐三佛陀見，亦緣界而生，非不界
現代漢語譯本： 「諸位比丘，請問世尊，那光界，乃至滅界，是通過什麼樣的正確禪定而獲得的呢？」 佛陀告訴比丘們：「那光界、凈界、無量空入處界、無量識入處界、無所有入處界，這些境界是通過自行正確的禪定而獲得的。非想非非想入處界，是通過第一有禪定而獲得的。至於滅界，則是通過有身滅的正確禪定而獲得的。」 佛陀說完這部經后，眾比丘聽聞佛陀的教誨，都歡喜地奉行。 （四五七） 我是這樣聽說的： 有一次，佛陀住在舍衛國東園的鹿子母講堂。 那時，世尊在傍晚時分從禪定中醒來，在講堂的陰涼處鋪設座位，在大眾面前坐下，說了優檀那的偈語，並告訴眾比丘：「因為有界限的緣故才產生言說，不是沒有界限；因為有界限的緣故才產生見解，不是沒有界限；因為有界限的緣故才產生思想，不是沒有界限。因為有地獄的緣故，我說產生下等的言說、下等的見解、下等的思想、下等的思慮、下等的慾望、下等的願望、下等的人、下等的行為、下等的設施、下等的建立、下等的部分、下等的顯示、下等的受生。同樣，對於中等也是如此。對於勝界，因為有勝界的緣故，我說產生勝等的言說、勝等的見解、勝等的思想、勝等的思慮、勝等的願望、勝等的人、勝等的行為、勝等的設施、勝等的建立、勝等的部分、勝等的顯示、勝等的受生。」 當時，有一位名叫婆迦利的比丘在佛陀身後執扇為佛陀扇風，他問佛陀說：「世尊，如果有人對正等正覺的佛陀產生非正等正覺的見解，那麼這種見解也是因為有界限的緣故而產生的嗎？」 佛陀告訴比丘：「對於正等正覺的佛陀產生非正等正覺的見解，也是因為有界限的緣故而產生的，不是沒有界限。」
English version: 『Venerable Sir,』 the monks said to the Buddha, 『by what right attainment is that realm of light, and even the realm of cessation, attained?』 The Buddha told the monks, 『That realm of light, the realm of purity, the realm of the sphere of infinite space, the realm of the sphere of infinite consciousness, the realm of the sphere of nothingness—these realms are attained by right attainment through one's own practice. The realm of the sphere of neither perception nor non-perception is attained by right attainment in the first existence. As for the realm of cessation, it is attained by right attainment through the cessation of the body.』 Having spoken this discourse, the monks rejoiced in what the Buddha had said and practiced accordingly. (457) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at the Eastern Garden in Savatthi. Then, the Blessed One, in the late afternoon, arose from meditation, arranged a seat in the shade of the lecture hall, sat down in front of the assembly, spoke the Udana verses, and told the monks, 『Because of a realm, speech arises, not without a realm; because of a realm, view arises, not without a realm; because of a realm, thought arises, not without a realm. Because of an inferior realm, I say that inferior speech, inferior view, inferior thought, inferior consideration, inferior desire, inferior wish, inferior person, inferior action, inferior establishment, inferior foundation, inferior part, inferior manifestation, and inferior rebirth arise. Likewise for the intermediate. Likewise for the superior realm, because of a superior realm, I say that superior speech, superior view, superior thought, superior consideration, superior wish, superior person, superior action, superior establishment, superior foundation, superior part, superior manifestation, and superior rebirth arise.』 At that time, the monk Vakkali was standing behind the Buddha, fanning him with a fan. He said to the Buddha, 『Venerable Sir, if one has a view of the Fully Enlightened Buddha that is not a view of the Fully Enlightened Buddha, does that view also arise because of a realm?』 The Buddha told the monk, 『Having a view of the Fully Enlightened Buddha that is not a view of the Fully Enlightened Buddha also arises because of a realm, not without a realm.』
。所以者何？凡夫界者，是無明界，如我先說，緣地獄生下說、下見，乃至下受生，中勝界生勝說、勝見，乃至勝受生。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四五八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有因生欲想，非無因，有因生恚想、害想，非無因。
「云何因生欲想？謂緣欲界也。緣欲界故，生欲想、欲欲、欲覺、欲熱、欲求。愚癡凡夫起欲求已，此眾生起三處邪，謂身、口、心。如是邪因緣故，現法苦住，有苦、有礙、有惱、有熱，身壞命終，生惡趣中，是名因緣生欲想。
「云何因緣生恚想、害想？謂害界也。緣害界，生害想、害欲、害覺、害熱、害求，愚癡凡夫起害求已，此眾生起三處邪，謂身、口、心。起三處邪因緣已，現法苦住，有苦、有礙、有惱、有熱，身壞命終，生惡趣中，是名因緣生害想。
「諸比丘！若諸沙門、婆羅門如是安於生，生危險想，不求舍離，不覺、不吐，彼則現法苦住，有苦、有礙、有惱、有熱，身壞命終，生惡趣中。譬如城邑聚落不遠有曠野，大火卒起，彼無有力能滅火者，當知彼諸野中眾生悉被火害。如是諸沙門、婆羅門安於生，生危險想，身壞命終，生惡趣中
這是什麼原因呢？凡夫所處的境界，是無明的境界。正如我之前所說，由於處於下等境界，就會產生下等的言論、下等的見解，乃至下等的感受；處於中等或殊勝的境界，就會產生殊勝的言論、殊勝的見解，乃至殊勝的感受。 佛陀說完這部經后，眾比丘聽聞佛陀的教誨，都歡喜地奉行。 （四五八） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『產生慾望的想法是有原因的，不是沒有原因的；產生嗔恨的想法和傷害的想法也是有原因的，不是沒有原因的。』 『什麼原因會產生慾望的想法呢？就是因為執著于慾望的境界。因為執著于慾望的境界，就會產生慾望的想法、慾望的渴求、慾望的感受、慾望的熾熱、慾望的追求。愚癡的凡夫產生慾望的追求后，這個眾生就會在身、口、心三個方面產生邪惡的行為。因為這樣的邪惡因緣，導致今生遭受痛苦，有苦惱、有障礙、有煩惱、有焦躁，身體壞死，生命終結后，會墮入惡道之中。這就是因緣產生慾望的想法。』 『什麼因緣會產生嗔恨的想法和傷害的想法呢？就是因為執著于傷害的境界。因為執著于傷害的境界，就會產生傷害的想法、傷害的渴求、傷害的感受、傷害的熾熱、傷害的追求。愚癡的凡夫產生傷害的追求后，這個眾生就會在身、口、心三個方面產生邪惡的行為。因為這樣的邪惡因緣，導致今生遭受痛苦，有苦惱、有障礙、有煩惱、有焦躁，身體壞死，生命終結后，會墮入惡道之中。這就是因緣產生傷害的想法。』 『諸位比丘！如果那些沙門、婆羅門安於這種『生』的狀態，認為『生』是危險的，卻不尋求捨棄，不覺悟、不吐露，他們就會在今生遭受痛苦，有苦惱、有障礙、有煩惱、有焦躁，身體壞死，生命終結后，會墮入惡道之中。譬如在城鎮村落不遠的地方有片曠野，突然燃起大火，那裡沒有能夠滅火的人，可以知道曠野中的眾生都會被火燒傷。同樣的，那些沙門、婆羅門安於『生』的狀態，認為『生』是危險的，身體壞死，生命終結后，會墮入惡道之中。』
What is the reason for this? The realm of ordinary beings is the realm of ignorance. As I said before, due to being in a lower realm, one generates lower speech, lower views, and even lower sensations; being in a middle or superior realm, one generates superior speech, superior views, and even superior sensations. After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (458) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks, 'The arising of thoughts of desire has a cause, it is not without a cause; the arising of thoughts of anger and harm also has a cause, it is not without a cause.' 'What cause gives rise to thoughts of desire? It is attachment to the realm of desire. Because of attachment to the realm of desire, thoughts of desire, cravings for desire, feelings of desire, the heat of desire, and the pursuit of desire arise. When foolish ordinary beings generate the pursuit of desire, these beings create evil in three areas: body, speech, and mind. Because of these evil causes, they experience suffering in this life, with pain, obstacles, vexation, and agitation. When the body breaks down and life ends, they fall into evil realms. This is how thoughts of desire arise from causes.' 'What causes give rise to thoughts of anger and harm? It is attachment to the realm of harm. Because of attachment to the realm of harm, thoughts of harm, cravings for harm, feelings of harm, the heat of harm, and the pursuit of harm arise. When foolish ordinary beings generate the pursuit of harm, these beings create evil in three areas: body, speech, and mind. Because of these evil causes, they experience suffering in this life, with pain, obstacles, vexation, and agitation. When the body breaks down and life ends, they fall into evil realms. This is how thoughts of harm arise from causes.' 'Monks, if those ascetics and Brahmins are content with this state of 'birth,' considering 'birth' to be dangerous, yet do not seek to abandon it, do not awaken to it, and do not express it, they will experience suffering in this life, with pain, obstacles, vexation, and agitation. When the body breaks down and life ends, they will fall into evil realms. Just as there is a wilderness not far from a town or village, and a great fire suddenly arises, and there is no one there who can extinguish the fire, it is known that all the beings in that wilderness will be harmed by the fire. Likewise, those ascetics and Brahmins who are content with the state of 'birth,' considering 'birth' to be dangerous, when the body breaks down and life ends, will fall into evil realms.'
。
「諸比丘！有因生出要想，非無因。云何有因生出要想？謂出要界，緣出要界，生出要想、出要欲、出要覺、出要熱、出要求，謂彼慧者出要求時，眾生三處生正，謂身、口、心，彼如是生正因緣已，現法樂住，不苦、不礙、不惱、不熱，身壞命終，生善趣中，是名因緣生出要想。
「云何因緣生不恚、不害想？謂不害界也，不害界因緣生不害想、不害欲、不害覺、不害熱、不害求，彼慧者不害求時，眾生三處正，謂身、口、心。彼正因緣生已，現法樂住，不苦、不礙、不惱、不熱，身壞命終，生善趣中，是名因緣生不害想。
「若諸沙門、婆羅門安於生，生不害想，不捨離、不覺、不吐，現法樂住，不苦、不礙、不惱、不熱，身壞命終，生善趣中。譬如城邑聚落邊有曠野，大火卒起，有人堪能手足滅火，當知彼諸眾生依草木者，悉不被害。如是諸沙門、婆羅門安於生，生正想，不捨、不覺、不吐，現法樂住，不苦、不礙、不惱、不熱，身壞命終，生善趣中。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四五九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 『諸位比丘！產生想要（出離）的念頭是有原因的，不是沒有原因的。什麼是有原因地產生想要（出離）的念頭呢？就是因為有出離的界限，緣于出離的界限，產生想要出離的念頭、出離的慾望、出離的覺悟、出離的熱情、出離的追求。當這位有智慧的人追求出離時，眾生的身、口、意三處都會變得正直。當他這樣正直的因緣產生后，就能在當下安樂地生活，不感到痛苦、障礙、煩惱和焦躁。當他身壞命終時，會往生到善趣之中。這被稱為因緣產生想要出離的念頭。 『什麼因緣會產生不嗔恨、不傷害的念頭呢？就是因為有不傷害的界限。緣于不傷害的界限，產生不傷害的念頭、不傷害的慾望、不傷害的覺悟、不傷害的熱情、不傷害的追求。當這位有智慧的人追求不傷害時，眾生的身、口、意三處都會變得正直。當他這樣正直的因緣產生后，就能在當下安樂地生活，不感到痛苦、障礙、煩惱和焦躁。當他身壞命終時，會往生到善趣之中。這被稱為因緣產生不傷害的念頭。 『如果沙門、婆羅門安住于（正確的）生，產生不傷害的念頭，不捨棄、不覺悟、不吐露，就能在當下安樂地生活，不感到痛苦、障礙、煩惱和焦躁。當他身壞命終時，會往生到善趣之中。譬如在城鎮村落的旁邊有曠野，突然發生大火，有人能夠用手腳滅火，那麼要知道那些依靠草木的眾生，都不會受到傷害。同樣的，如果沙門、婆羅門安住于（正確的）生，產生正確的念頭，不捨棄、不覺悟、不吐露，就能在當下安樂地生活，不感到痛苦、障礙、煩惱和焦躁。當他身壞命終時，會往生到善趣之中。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，都歡喜地奉行。 （四五九） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version 'Monks, the arising of the thought of wanting (to renounce) has a cause, it is not without a cause. What is the cause for the arising of the thought of wanting (to renounce)? It is because there is a realm of renunciation. Conditioned by the realm of renunciation, there arises the thought of wanting to renounce, the desire for renunciation, the understanding of renunciation, the enthusiasm for renunciation, and the pursuit of renunciation. When this wise person pursues renunciation, the three aspects of a being—body, speech, and mind—become upright. When this upright condition arises, one can live happily in the present, without feeling pain, obstruction, vexation, or agitation. When the body breaks up at death, one is reborn in a good destination. This is called the cause for the arising of the thought of wanting to renounce.' 'What is the cause for the arising of the thought of non-hatred and non-harm? It is because there is a realm of non-harm. Conditioned by the realm of non-harm, there arises the thought of non-harm, the desire for non-harm, the understanding of non-harm, the enthusiasm for non-harm, and the pursuit of non-harm. When this wise person pursues non-harm, the three aspects of a being—body, speech, and mind—become upright. When this upright condition arises, one can live happily in the present, without feeling pain, obstruction, vexation, or agitation. When the body breaks up at death, one is reborn in a good destination. This is called the cause for the arising of the thought of non-harm.' 'If ascetics and brahmins abide in (correct) existence, generate the thought of non-harm, and do not abandon, understand, or express it, they can live happily in the present, without feeling pain, obstruction, vexation, or agitation. When the body breaks up at death, they are reborn in a good destination. Just as there is a wilderness next to a town or village, and a great fire suddenly breaks out, if someone is able to extinguish the fire with their hands and feet, then know that those beings who rely on grass and trees will not be harmed. Similarly, if ascetics and brahmins abide in (correct) existence, generate the correct thought, and do not abandon, understand, or express it, they can live happily in the present, without feeling pain, obstruction, vexation, or agitation. When the body breaks up at death, they are reborn in a good destination.' After the Buddha finished speaking this discourse, the monks, having heard what the Buddha had said, joyfully practiced it. (459) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
。
時，有婆羅門來詣佛所，與世尊面相慰勞已，於一面住，白佛言：「眾生非自作、非他作？」
佛告婆羅門：「如是論者，我不與相見，汝今自來，而言我非自作、非他作？」
婆羅門言：「云何？瞿曇！眾生為自作、為他作耶？」
佛告婆羅門：「我今問汝，隨意答我。婆羅門！于意云何？有眾生方便界，令諸眾生知作方便耶？」
婆羅門言：「瞿曇！有眾生方便界，令諸眾生知作方便也。」
佛告婆羅門：「若有方便界，令諸眾生知有方便者，是則眾生自作、是則他作。婆羅門！于意云何？有眾生安住界、堅固界、出界、造作界，令彼眾生知有造作耶？」
婆羅門白佛：「有眾生安住界、堅固界、出界、造作界，令諸眾生知有造作。」
佛告婆羅門：「若彼安住界、堅固界、出界、造作界，令諸眾生知有造作者，是則眾生自作、是則他作。」
婆羅門白佛：「有眾生自作、有他作，瞿曇！世間多事，今當請辭。」
佛告婆羅門：「世間多事，宜知是時。」
時，彼婆羅門聞佛所說，歡喜隨喜，從座起去。
（四六〇）
如是我聞：
一時，佛住拘睒彌國瞿師羅園
現代漢語譯本：當時，有一位婆羅門來到佛陀所在的地方，與世尊互相問候之後，在一旁坐下，對佛陀說：『眾生的行為不是自己造成的，也不是別人造成的，是這樣嗎？』 佛陀告訴婆羅門：『像你這樣論述的人，我不會與他相見。你現在自己來了，卻說眾生的行為不是自己造成的，也不是別人造成的？』 婆羅門說：『那麼，瞿曇！眾生的行為到底是自己造成的，還是別人造成的呢？』 佛陀告訴婆羅門：『我現在問你，你隨意回答我。婆羅門！你認為怎麼樣？是否存在一種眾生能夠了解如何行動的方便界，使得眾生知道如何行動呢？』 婆羅門說：『瞿曇！存在一種眾生能夠了解如何行動的方便界，使得眾生知道如何行動。』 佛陀告訴婆羅門：『如果存在一種方便界，使得眾生知道如何行動，那麼眾生的行為就是自己造成的，也是別人造成的。婆羅門！你認為怎麼樣？是否存在一種眾生安住的界限、堅固的界限、出離的界限、造作的界限，使得眾生知道有造作呢？』 婆羅門對佛陀說：『存在一種眾生安住的界限、堅固的界限、出離的界限、造作的界限，使得眾生知道有造作。』 佛陀告訴婆羅門：『如果存在安住的界限、堅固的界限、出離的界限、造作的界限，使得眾生知道有造作，那麼眾生的行為就是自己造成的，也是別人造成的。』 婆羅門對佛陀說：『眾生的行為既有自己造成的，也有別人造成的。瞿曇！世間的事情很多，我現在要告辭了。』 佛陀告訴婆羅門：『世間的事情很多，你應該知道什麼時候該離開了。』 當時，那位婆羅門聽了佛陀所說的話，歡喜讚歎，從座位上起身離開了。 （四六〇） 如是我聞： 一時，佛陀住在拘睒彌國的瞿師羅園。
English version: At that time, a Brahmin came to where the Buddha was, and after exchanging greetings with the World-Honored One, sat down to one side and said to the Buddha, 'Is it true that beings' actions are neither self-made nor made by others?' The Buddha said to the Brahmin, 'I do not meet with those who argue like that. You have come here yourself, and yet you say that beings' actions are neither self-made nor made by others?' The Brahmin said, 'Then, Gautama, are beings' actions self-made or made by others?' The Buddha said to the Brahmin, 'Now I will ask you, answer me as you please. Brahmin, what do you think? Is there a realm of means for beings, which enables them to know how to act?' The Brahmin said, 'Gautama, there is a realm of means for beings, which enables them to know how to act.' The Buddha said to the Brahmin, 'If there is a realm of means that enables beings to know how to act, then beings' actions are both self-made and made by others. Brahmin, what do you think? Is there a realm of dwelling, a realm of firmness, a realm of departure, a realm of creation for beings, which enables them to know that there is creation?' The Brahmin said to the Buddha, 'There is a realm of dwelling, a realm of firmness, a realm of departure, a realm of creation for beings, which enables them to know that there is creation.' The Buddha said to the Brahmin, 'If there is a realm of dwelling, a realm of firmness, a realm of departure, a realm of creation, which enables beings to know that there is creation, then beings' actions are both self-made and made by others.' The Brahmin said to the Buddha, 'Beings' actions are both self-made and made by others, Gautama! There are many things to do in the world, I will now take my leave.' The Buddha said to the Brahmin, 'There are many things to do in the world, you should know when it is time to leave.' Then, that Brahmin, having heard what the Buddha said, rejoiced and, with a joyful heart, rose from his seat and departed. (460) Thus have I heard: At one time, the Buddha was dwelling in the Ghosita Garden in the country of Kausambi.
。
爾時，瞿師羅長者詣尊者阿難所，禮尊者阿難足，退坐一面，白尊者阿難：「所說種種界。云何為種種界？」
尊者阿難告瞿師羅長者：「眼界異、色界異喜處，二因緣生識，三事和合生觸，又喜觸因緣生樂受。如是耳、鼻、舌、身、意、法，亦如是說。複次，長者！有異眼界、異色界憂處，二因緣生識，三事和合生苦觸，彼苦觸因緣生苦受。如是耳、鼻、舌、身、意、法，亦如是說。
「複次，長者！異眼界、異色界舍處，二因緣生識，三事和合生不苦不樂觸，不苦不樂觸因緣生不苦不樂受。如是耳、鼻、舌、身、意、法，亦如是說。」
爾時，瞿師羅長者聞尊者阿難所說，歡喜隨喜，禮足而去。
（四六一）
如是我聞：
一時，佛住拘睒彌國瞿師羅園。
爾時，瞿師羅長者詣尊者阿難所，稽首禮足，於一面坐。白尊者阿難：「所說種種界。云何為種種界？」
尊者阿難告瞿師羅長者：「有三界。云何三？謂欲界、色界、無色界。」
爾時，尊者阿難即說偈言：
「曉了于欲界， 色界亦復然， 舍一切有餘， 得無餘寂滅。 于身和合界， 永盡無餘證， 三耶三佛說， 無憂離垢句
現代漢語譯本： 當時，瞿師羅長者來到尊者阿難所在的地方，向尊者阿難行禮，退坐在一旁，對尊者阿難說：『您所說的種種界，什麼是種種界呢？』 尊者阿難告訴瞿師羅長者：『眼界不同，所喜愛的對象也不同，兩者因緣和合產生識，三者和合產生觸，又因喜觸的因緣產生樂受。像這樣，耳、鼻、舌、身、意、法也是這樣說的。再者，長者！有不同的眼界，所憂慮的對象也不同，兩者因緣和合產生識，三者和合產生苦觸，那苦觸的因緣產生苦受。像這樣，耳、鼻、舌、身、意、法也是這樣說的。 『再者，長者！不同的眼界，所捨棄的對象也不同，兩者因緣和合產生識，三者和合產生不苦不樂觸，不苦不樂觸的因緣產生不苦不樂受。像這樣，耳、鼻、舌、身、意、法也是這樣說的。』 當時，瞿師羅長者聽了尊者阿難所說，歡喜讚歎，行禮后離去。 （四六一） 如是我聞： 一時，佛住在拘睒彌國的瞿師羅園。 當時，瞿師羅長者來到尊者阿難所在的地方，稽首行禮，坐在一旁。對尊者阿難說：『您所說的種種界，什麼是種種界呢？』 尊者阿難告訴瞿師羅長者：『有三種界。哪三種呢？就是欲界、界、無界。』 當時，尊者阿難就說了偈語： 『明瞭欲界，**界也是這樣，捨棄一切有餘，得到無餘的寂滅。對於身和合的界，永遠斷盡無餘的證悟，三耶三佛所說，是無憂離垢的語句。』
English version: At that time, the elder Kuśila approached the venerable Ānanda, bowed to his feet, sat down to one side, and said to the venerable Ānanda, 'You speak of various realms. What are these various realms?' The venerable Ānanda told the elder Kuśila, 'The eye realm is different, and the objects of liking are different. The two conditions give rise to consciousness, the three things together give rise to contact, and from the condition of pleasant contact arises pleasant feeling. The same is said of the ear, nose, tongue, body, mind, and dharma. Furthermore, elder! There is a different eye realm, and the objects of worry are different. The two conditions give rise to consciousness, the three things together give rise to painful contact, and from the condition of painful contact arises painful feeling. The same is said of the ear, nose, tongue, body, mind, and dharma. 'Furthermore, elder! There is a different eye realm, and the objects of indifference are different. The two conditions give rise to consciousness, the three things together give rise to neither-pleasant-nor-unpleasant contact, and from the condition of neither-pleasant-nor-unpleasant contact arises neither-pleasant-nor-unpleasant feeling. The same is said of the ear, nose, tongue, body, mind, and dharma.' At that time, the elder Kuśila, having heard what the venerable Ānanda said, rejoiced and was pleased, bowed, and departed. (461) Thus have I heard: At one time, the Buddha was staying in the Kuśila Garden in the country of Kauśāmbī. At that time, the elder Kuśila approached the venerable Ānanda, bowed his head to his feet, and sat down to one side. He said to the venerable Ānanda, 'You speak of various realms. What are these various realms?' The venerable Ānanda told the elder Kuśila, 'There are three realms. What three? They are the desire realm, the form realm, and the formless realm.' At that time, the venerable Ānanda spoke these verses: 'Having understood the desire realm, the form realm is also the same, abandoning all that remains, one attains the remainderless extinction. Regarding the realm of the body's combination, one completely exhausts the remainderless realization, as spoken by the Samyaksaṃbuddha, these are words free from sorrow and defilement.'
。」
尊者阿難說是經已，瞿師羅長者歡喜隨喜，作禮而去。
（四六二）
如是我聞：
一時，佛住拘睒彌國瞿師羅園。
爾時，瞿師羅長者詣尊者阿難所，稽首禮足，退坐一面，白尊者阿難：「所說種種界。云何名為種種界？」
尊者阿難告瞿師羅長者：「有三界，色界、無色界、滅界，是名三界。」即說偈言：
「若色界眾生， 及住無色界， 不識滅界者， 還復受諸有。 若斷於色界， 不住無色界， 滅界心解脫， 永離於生死。」
尊者阿難說是經已，瞿師羅長者歡喜隨喜，作禮而去。
（四六三）
如是我聞：
一時，佛住拘睒彌國瞿師羅園。
爾時，瞿師羅長者詣尊者阿難所，稽首禮足，退坐一面，白尊者阿難：「所說種種界。云何為種種界？」
尊者阿難答瞿師羅長者：「謂三種出界。云何三？謂從欲界出至色界，色界出至無色界、一切諸行一切思想滅界，是名三出界。」即說偈言：
「知從欲界出， 超逾於色界， 一切行寂滅， 勤修正方便。 斷除一切愛， 一切行滅盡， 知一切有餘， 不復轉還有。」
尊者阿難說是經已，瞿師羅長者歡喜隨喜，作禮而去
現代漢語譯本 尊者阿難說完這部經后，瞿師羅長者歡喜讚歎，行禮后離去。
如是我聞： 一時，佛陀住在拘睒彌國的瞿師羅園。 當時，瞿師羅長者來到尊者阿難處，行禮問候后，退坐在一旁，問尊者阿難：『您所說的種種界，什麼是種種界呢？』 尊者阿難告訴瞿師羅長者：『有三種界，有欲界、無慾界、滅界，這稱為三界。』並說了偈語： 『如果眾生有欲，以及住在無慾中，不認識滅界的人，還會再次承受各種存在。 如果斷除了欲，不住在無慾中，在滅界中獲得心解脫，就永遠脫離了生死。』 尊者阿難說完這部經后，瞿師羅長者歡喜讚歎，行禮后離去。
如是我聞： 一時，佛陀住在拘睒彌國的瞿師羅園。 當時，瞿師羅長者來到尊者阿難處，行禮問候后，退坐在一旁，問尊者阿難：『您所說的種種界，什麼是種種界呢？』 尊者阿難回答瞿師羅長者：『是指三種出界。哪三種呢？是指從欲界出離到色界，從色界出離到無色界，以及一切諸行一切思想的滅界，這稱為三種出界。』並說了偈語： 『知道從欲界出離，超越了色界，一切行為都寂滅，勤奮修行正道。 斷除一切愛慾，一切行為都滅盡，知道一切還有剩餘，就不會再輪迴轉生。』 尊者阿難說完這部經后，瞿師羅長者歡喜讚歎，行禮后離去。
English version After Venerable Ananda finished speaking this sutra, the elder Ghosila rejoiced and praised it, then bowed and departed.
Thus have I heard: At one time, the Buddha was dwelling in Ghosila Garden in the country of Kausambi. At that time, the elder Ghosila went to where Venerable Ananda was, bowed his head in respect, sat down to one side, and asked Venerable Ananda: 'What are the various realms you speak of? What are these various realms?' Venerable Ananda told the elder Ghosila: 'There are three realms: the realm of desire, the realm of non-desire, and the realm of cessation. These are called the three realms.' Then he spoke a verse: 'If beings have desire, and dwell in non-desire, those who do not recognize the realm of cessation, will still undergo various existences. If one cuts off desire, and does not dwell in non-desire, and attains liberation of mind in the realm of cessation, they will forever be free from birth and death.' After Venerable Ananda finished speaking this sutra, the elder Ghosila rejoiced and praised it, then bowed and departed.
Thus have I heard: At one time, the Buddha was dwelling in Ghosila Garden in the country of Kausambi. At that time, the elder Ghosila went to where Venerable Ananda was, bowed his head in respect, sat down to one side, and asked Venerable Ananda: 'What are the various realms you speak of? What are these various realms?' Venerable Ananda replied to the elder Ghosila: 'They refer to the three realms of departure. What are the three? They are the departure from the realm of desire to the realm of form, the departure from the realm of form to the formless realm, and the realm of cessation of all actions and all thoughts. These are called the three realms of departure.' Then he spoke a verse: 'Knowing the departure from the realm of desire, surpassing the realm of form, all actions are pacified, diligently practicing the right path. Cutting off all desires, all actions are extinguished, knowing that all is still remaining, one will not revolve in rebirth again.' After Venerable Ananda finished speaking this sutra, the elder Ghosila rejoiced and praised it, then bowed and departed.
。
（四六四）
如是我聞：
一時，佛住拘睒彌國瞿師羅園。
爾時，尊者阿難往詣上座上座名者所，詣已，恭敬問訊，問訊已，退坐一面，問上座上座名者言：「若比丘于空處、樹下、閑房思惟，當以何法專精思惟？」
上座答言：「尊者阿難！于空處、樹下、閑房思惟者，當以二法專精思惟，所謂止、觀。」
尊者阿難復問上座：「修習于止，多修習已，當何所成，修習于觀，多修習已，當何所成？」
上座答言：「尊者阿難！修習于止，終成於觀，修習觀已，亦成於止。謂聖弟子止、觀俱修，得諸解脫界。」
阿難復問上座：「云何諸解脫界？」
上座答言：「尊者阿難！若斷界、無慾界、滅界，是名諸解脫界。」
尊者阿難復問上座：「云何斷界？乃至滅界？」
上座答言：「尊者阿難！斷一切行，是名斷界；斷除愛慾，是無慾界，一切行滅，是名滅界。」
時，尊者阿難聞上座所說，歡喜隨喜，往詣五百比丘所，恭敬問訊，退坐一面，白五百比丘言：「若比丘于空處、樹下、閑房思惟時，當以何法專精思惟？」
時，五百比丘答尊者阿難：「當以二法專精思惟，乃至滅界，如上座所說
現代漢語譯本： （四六四） 我是這樣聽說的： 一時，佛陀住在拘睒彌國的瞿師羅園。 當時，尊者阿難前往拜訪上座長老，到達后，恭敬地問候，問候完畢，退坐在一旁，問上座長老說：『如果比丘在空曠之處、樹下、安靜的房間里思維，應當用什麼法門專心思維呢？』 上座長老回答說：『尊者阿難！在空曠之處、樹下、安靜的房間里思維的人，應當用兩種法門專心思維，那就是止和觀。』 尊者阿難又問上座長老：『修習止，多次修習后，會成就什麼？修習觀，多次修習后，會成就什麼？』 上座長老回答說：『尊者阿難！修習止，最終會成就觀；修習觀，也會成就止。也就是說，聖弟子止和觀都修習，就能獲得各種解脫境界。』 阿難又問上座長老：『什麼是各種解脫境界呢？』 上座長老回答說：『尊者阿難！斷界、無慾界、滅界，這就是各種解脫境界。』 尊者阿難又問上座長老：『什麼是斷界？乃至什麼是滅界呢？』 上座長老回答說：『尊者阿難！斷除一切行為，這叫做斷界；斷除愛慾，這是無慾界；一切行為都滅盡，這叫做滅界。』 當時，尊者阿難聽了上座長老所說，歡喜讚歎，前往五百比丘所在的地方，恭敬地問候，退坐在一旁，對五百比丘說：『如果比丘在空曠之處、樹下、安靜的房間里思維時，應當用什麼法門專心思維呢？』 當時，五百比丘回答尊者阿難說：『應當用兩種法門專心思維，乃至滅界，就像上座長老所說的那樣。』
English version: (464) Thus have I heard: At one time, the Buddha was dwelling in the Ghosira Garden in the country of Kausambi. Then, Venerable Ananda went to the elder monk, and after arriving, respectfully greeted him. After the greetings, he sat down to one side and asked the elder monk, 'If a bhikkhu is meditating in an empty place, under a tree, or in a quiet room, what dharma should he focus on?' The elder monk replied, 'Venerable Ananda! One who meditates in an empty place, under a tree, or in a quiet room should focus on two dharmas: tranquility and insight.' Venerable Ananda further asked the elder monk, 'What is achieved by cultivating tranquility, having cultivated it extensively? What is achieved by cultivating insight, having cultivated it extensively?' The elder monk replied, 'Venerable Ananda! Cultivating tranquility ultimately leads to insight, and cultivating insight also leads to tranquility. That is to say, a noble disciple who cultivates both tranquility and insight attains various realms of liberation.' Ananda further asked the elder monk, 'What are these realms of liberation?' The elder monk replied, 'Venerable Ananda! The realm of cessation, the realm of non-desire, and the realm of extinction are the various realms of liberation.' Venerable Ananda further asked the elder monk, 'What is the realm of cessation? And what is the realm of extinction?' The elder monk replied, 'Venerable Ananda! The cessation of all actions is called the realm of cessation; the cessation of desire is the realm of non-desire; and the extinction of all actions is called the realm of extinction.' Then, Venerable Ananda, having heard what the elder monk had said, rejoiced and went to the place where the five hundred bhikkhus were. After respectfully greeting them, he sat down to one side and said to the five hundred bhikkhus, 'If a bhikkhu is meditating in an empty place, under a tree, or in a quiet room, what dharma should he focus on?' Then, the five hundred bhikkhus replied to Venerable Ananda, 'He should focus on two dharmas, up to the realm of extinction, just as the elder monk said.'
。」
時，尊者阿難聞五百比丘所說，歡喜隨喜，往詣佛所，稽首佛足，退坐一面，白佛言：「世尊！若比丘空處、樹下、閑房思惟，當以何法專精思惟？」
佛告阿難：「若比丘空處、樹下、閑房思惟，當以二法專精思惟，乃至滅界，如五百比丘所說。」
時，尊者阿難白佛言：「奇哉！世尊！大師及諸弟子皆悉同法、同句、同義、同味，我今詣上座名上座者，問如此義，亦以此義、此句、此味答我，如今世尊所說，我復詣五百比丘所，亦以此義、此句、此味而問，彼五百比丘亦以此義、此句、此味答，如今世尊所說。是故當知，師及弟子一切同法、同義、同句、同味。」
佛告阿難：「汝知彼上座為何如比丘？」
阿難白佛：「不知。世尊！」
佛告阿難：「上座者是阿羅漢，諸漏已盡，已舍重擔，正智心善解脫，彼五百比丘亦皆如是。」
佛說此經已，尊者阿難聞佛所說，歡喜奉行。
（四六五）
如是我聞：
一時，佛住王舍城迦蘭陀竹園
現代漢語譯本 當時，尊者阿難聽到五百位比丘所說，歡喜讚歎，便前往佛陀所在之處，向佛陀頂禮，然後退坐在一旁，對佛陀說：『世尊！如果比丘在空曠之處、樹下或安靜的房間里思考，應當用什麼方法專心思考呢？』 佛陀告訴阿難：『如果比丘在空曠之處、樹下或安靜的房間里思考，應當用兩種方法專心思考，直到達到滅盡的境界，就像那五百位比丘所說的那樣。』 當時，尊者阿難對佛陀說：『真是奇妙啊，世尊！大師和弟子們都遵循相同的法、相同的語句、相同的意義、相同的味道。我之前去拜訪一位名叫上座的上座比丘，問他同樣的問題，他也用同樣的意義、同樣的語句、同樣的味道回答我，就像現在世尊所說的一樣。我又去拜訪那五百位比丘，也用同樣的意義、同樣的語句、同樣的味道問他們，那五百位比丘也用同樣的意義、同樣的語句、同樣的味道回答我，就像現在世尊所說的一樣。因此應當知道，師父和弟子們都遵循相同的法、相同的意義、相同的語句、相同的味道。』 佛陀告訴阿難：『你知道那位上座是什麼樣的比丘嗎？』 阿難對佛陀說：『不知道，世尊！』 佛陀告訴阿難：『那位上座是阿羅漢，諸漏已盡，已放下重擔，以正智心善解脫。那五百位比丘也都是如此。』 佛陀說完這部經后，尊者阿難聽了佛陀所說，歡喜地奉行。 （四六五） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。
English version At that time, the Venerable Ananda, having heard what the five hundred bhikkhus had said, rejoiced and was pleased. He went to where the Buddha was, bowed down at the Buddha's feet, and sat down to one side. He said to the Buddha, 'Venerable Sir, if a bhikkhu is contemplating in an empty place, under a tree, or in a secluded room, by what method should he contemplate with focused attention?' The Buddha said to Ananda, 'If a bhikkhu is contemplating in an empty place, under a tree, or in a secluded room, he should contemplate with focused attention by two methods, until the cessation of the world, as the five hundred bhikkhus have said.' Then, the Venerable Ananda said to the Buddha, 'It is wonderful, Venerable Sir! The master and all the disciples all follow the same Dharma, the same words, the same meaning, and the same flavor. I previously went to an elder bhikkhu named 'Elder', and asked him about this matter. He also answered me with the same meaning, the same words, and the same flavor, just as the Venerable Sir has said now. I also went to the five hundred bhikkhus and asked them with the same meaning, the same words, and the same flavor. Those five hundred bhikkhus also answered me with the same meaning, the same words, and the same flavor, just as the Venerable Sir has said now. Therefore, it should be known that the master and the disciples all follow the same Dharma, the same meaning, the same words, and the same flavor.' The Buddha said to Ananda, 'Do you know what kind of bhikkhu that Elder is?' Ananda said to the Buddha, 'I do not know, Venerable Sir!' The Buddha said to Ananda, 'That Elder is an Arhat, whose outflows are exhausted, who has laid down the burden, and who is well liberated through right knowledge. Those five hundred bhikkhus are also the same.' Having spoken this discourse, the Venerable Ananda, having heard what the Buddha had said, rejoiced and practiced accordingly. (465) Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove in Rajagriha.
。
爾時，尊者羅睺羅詣世尊所，稽首禮足，退坐一面，白佛言：「世尊！云何知、云何見我此識身及外境界一切相，得無有我、我所見、我慢繫著使？」
佛告羅睺羅：「諦聽，善思，當爲汝說。羅睺羅！若比丘于所有地界，若過去、若未來、若現在，若內、若外，若粗、若細，若好、若丑，若遠、若近，彼一切非我、不異我、不相在如實知，水界、火界、風界、空界、識界亦復如是。
「羅睺羅！比丘如是知、如是見，於我此識身及外境界一切相，無有我、我所見、我慢繫著使。羅睺羅！若比丘於此識身及外境界一切相，無有我、我所見、我慢繫著使，是名斷愛縛諸結、斷諸愛，正慢無間等，究竟苦邊。」
佛說此經已，尊者羅睺羅聞佛所說，歡喜奉行。
（四六六）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，尊者羅睺羅往詣佛所，稽首禮足，退坐一面，白佛言：「世尊！云何知、云何見我此識身及外境界一切相，得無有我、我所見、我慢繫著使？」
佛告羅睺羅：「有三受——苦受、樂受、不苦不樂受
現代漢語譯本 當時，尊者羅睺羅來到世尊的住所，頂禮佛足后，退坐在一旁，對佛說：『世尊！如何才能知道、如何才能看到我這個有意識的身體以及外在的一切境界，從而沒有我、我所見、我慢的執著和束縛呢？』 佛告訴羅睺羅：『仔細聽，好好思考，我將為你解說。羅睺羅！如果比丘對於所有的地界，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細微，無論是美好還是醜陋，無論是遙遠還是臨近，都如實地知道它們都不是我，不異於我，也不存在於我之中；水界、火界、風界、空界、識界也是如此。』 『羅睺羅！比丘如果這樣知道、這樣看到，對於我這個有意識的身體以及外在的一切境界，就不會有我、我所見、我慢的執著和束縛。羅睺羅！如果比丘對於這個有意識的身體以及外在的一切境界，沒有我、我所見、我慢的執著和束縛，這就叫做斷除了愛慾的束縛和各種煩惱，斷除了各種愛慾，正確地去除驕慢，最終達到苦的盡頭。』 佛說完這部經后，尊者羅睺羅聽了佛的教誨，歡喜地奉行。 （四六六） 我是這樣聽說的： 一時，佛住在王舍城的迦蘭陀竹園。 當時，尊者羅睺羅來到佛的住所，頂禮佛足后，退坐在一旁，對佛說：『世尊！如何才能知道、如何才能看到我這個有意識的身體以及外在的一切境界，從而沒有我、我所見、我慢的執著和束縛呢？』 佛告訴羅睺羅：『有三種感受——苦受、樂受、不苦不樂受。』
English version At that time, the Venerable Rahula went to where the World Honored One was, bowed his head to the ground at the Buddha's feet, retreated to one side, and said to the Buddha: 'World Honored One! How can one know and how can one see this conscious body of mine and all external realms, so that there is no attachment to self, what is seen as self, and the conceit of self?' The Buddha told Rahula: 'Listen carefully, think well, and I will explain it to you. Rahula! If a bhikkhu, regarding all earth elements, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether far or near, truly knows that all of them are not self, not different from self, and not existing within self; the water element, fire element, wind element, space element, and consciousness element are also the same.' 'Rahula! If a bhikkhu knows and sees in this way, regarding this conscious body of mine and all external realms, there will be no attachment to self, what is seen as self, and the conceit of self. Rahula! If a bhikkhu, regarding this conscious body and all external realms, has no attachment to self, what is seen as self, and the conceit of self, this is called the breaking of the bonds of desire and all fetters, the cutting off of all desires, the correct removal of pride, and ultimately reaching the end of suffering.' After the Buddha finished speaking this sutra, the Venerable Rahula, having heard the Buddha's teachings, joyfully practiced them. (466) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha. At that time, the Venerable Rahula went to where the Buddha was, bowed his head to the ground at the Buddha's feet, retreated to one side, and said to the Buddha: 'World Honored One! How can one know and how can one see this conscious body of mine and all external realms, so that there is no attachment to self, what is seen as self, and the conceit of self?' The Buddha told Rahula: 'There are three kinds of feelings—painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling.'
。此三受何因、何集、何生、何轉？謂此三受，觸因、觸集、觸生、觸轉；彼彼觸因、彼彼受生，若彼彼觸滅，彼彼受亦滅、止、清涼、沒。如是知、如是見我此識及外境界一切相，得無有我、我所見、我慢繫著使。」
佛說此經已，尊者羅睺羅聞佛所說，歡喜奉行。
（四六七）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，尊者羅睺羅往詣佛所，稽首禮足，退住一面，白佛言：「世尊！云何知、云何見我此識身及外境界一切相，得無有我、我所見、我慢繫著使？」
佛告羅睺羅：「有三受，苦受、樂受、不苦不樂受。觀於樂受而作苦想，觀于苦受作劍刺想，觀不苦不樂受作無常想。若彼比丘觀於樂受而作苦想，觀于苦受作劍刺想，觀不苦不樂受作無常、滅想者，是名正見。」
爾時，世尊即說偈言：
「觀樂作苦想， 苦受同劍刺， 于不苦不樂， 修無常滅想， 是則為比丘。 正見成就者， 寂滅安樂道， 住于最後邊， 永離諸煩惱， 摧伏眾魔軍。」
佛說此經已，尊者羅睺羅聞佛所說，歡喜奉行。
（四六八）
如是我聞：
一時，佛住王舍城迦蘭陀竹園
現代漢語譯本：這三種感受是因何而起、因何而集、因何而生、因何而轉呢？這三種感受，是因觸而起、因觸而集、因觸而生、因觸而轉；各種各樣的觸是各種各樣的感受產生的原因，如果各種各樣的觸滅盡，各種各樣的感受也會滅盡、止息、清涼、消失。像這樣知道、像這樣看見我這個意識以及外在境界的一切現象，就能做到沒有我、沒有我所見、沒有我慢的執著和束縛。 佛陀說完這部經后，尊者羅睺羅聽了佛陀所說，歡喜地奉行。 （四六七） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，尊者羅睺羅前往佛陀所在之處，頂禮佛足，退到一旁，對佛陀說：『世尊！如何知道、如何看見我這個意識身以及外在境界的一切現象，才能做到沒有我、沒有我所見、沒有我慢的執著和束縛呢？』 佛陀告訴羅睺羅：『有三種感受，苦受、樂受、不苦不樂受。觀察樂受時要作苦想，觀察苦受時要作如劍刺般的感受，觀察不苦不樂受時要作無常想。如果那位比丘觀察樂受時作苦想，觀察苦受時作如劍刺般的感受，觀察不苦不樂受時作無常、滅盡之想，這就稱為正見。』 當時，世尊就說了偈語： 『觀察樂受作苦想，苦受如同劍刺般，對於不苦不樂受，修習無常滅盡想，這就是那位比丘，成就正見的人，安住于寂滅安樂之道，處於最終的境界，永遠脫離各種煩惱，摧毀一切魔軍。』 佛陀說完這部經后，尊者羅睺羅聽了佛陀所說，歡喜地奉行。 （四六八） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。
English version: What is the cause, origin, arising, and turning of these three feelings? These three feelings arise from contact, originate from contact, are born from contact, and turn from contact; each contact is the cause of each feeling, and if each contact ceases, each feeling also ceases, stops, cools, and disappears. Knowing and seeing my consciousness and all phenomena of the external world in this way, one can achieve the state of having no self, no self-view, and no attachment to the conceit of 'I'. After the Buddha finished speaking this sutra, Venerable Rahula, having heard what the Buddha said, joyfully practiced it. (467) Thus have I heard: At one time, the Buddha was staying in the Karanda Bamboo Grove in Rajagriha. Then, Venerable Rahula went to where the Buddha was, bowed his head at the Buddha's feet, retreated to one side, and said to the Buddha: 'Venerable Sir, how should one know and see this body of consciousness and all phenomena of the external world, so as to be free from the conceit of 'I', the view of 'mine', and the attachment to the conceit of 'I'?' The Buddha said to Rahula: 'There are three feelings: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. When observing pleasant feeling, one should contemplate it as suffering; when observing painful feeling, one should contemplate it as being like a sword piercing; when observing neither-painful-nor-pleasant feeling, one should contemplate it as impermanent. If that bhikkhu, when observing pleasant feeling, contemplates it as suffering; when observing painful feeling, contemplates it as being like a sword piercing; and when observing neither-painful-nor-pleasant feeling, contemplates it as impermanent and ceasing, this is called right view.' At that time, the World Honored One spoke these verses: 'Contemplate pleasant feeling as suffering, painful feeling as a sword piercing, for neither-painful-nor-pleasant, cultivate the thought of impermanence and cessation, this is the bhikkhu, who has achieved right view, dwells on the path of peaceful liberation, at the final end, forever free from all afflictions, and destroys all the armies of Mara.' After the Buddha finished speaking this sutra, Venerable Rahula, having heard what the Buddha said, joyfully practiced it. (468) Thus have I heard: At one time, the Buddha was staying in the Karanda Bamboo Grove in Rajagriha.
。
爾時，尊者羅睺羅往詣佛所，稽首佛足，退坐一面，白佛言：「世尊！云何知、云何見我此識身及外境界一切相，得無有我、我所見、我慢繫著使？」
佛告羅睺羅：「有三受——苦受、樂受、不苦不樂受。觀於樂受，為斷樂受貪使故，於我所修梵行；斷苦受瞋恚使故，於我所修梵行；斷不苦不樂受癡使故，於我所修梵行。
「羅睺羅！若比丘樂受貪使已斷、已知，苦受恚使已斷、已知，不苦不樂受癡使已斷、已知者，是名比丘斷除愛慾縛、去諸結，慢無間等，究竟苦邊。」
爾時，世尊即說偈言：
「樂受所受時， 則不知樂受， 貪使之所使， 不見出要道。 苦受所受時， 則不知苦受， 瞋恚使所使， 不見出要道。 不苦不樂受， 正覺之所說， 不善觀察者， 終不度彼岸。 比丘勤精進， 正知不動轉， 如此一切受， 慧者能覺知。 覺知諸受者， 現法盡諸漏， 明智者命終， 不墮于眾數。 眾數既已斷， 永處般涅槃。」
佛說此經已，尊者羅睺羅聞佛所說，歡喜奉行。
（四六九）
如是我聞：
一時，佛住王舍城迦蘭陀竹園
現代漢語譯本： 當時，尊者羅睺羅前往佛陀所在之處，向佛陀頂禮，然後退坐在一旁，對佛陀說：『世尊！如何知曉、如何觀察我這由識構成的身體以及外在的一切境界，才能達到無我、無我所見、無我慢執著的境界呢？』 佛陀告訴羅睺羅：『有三種感受——苦受、樂受、不苦不樂受。觀察樂受，是爲了斷除對樂受的貪慾，所以我才修行梵行；斷除對苦受的嗔恚，所以我才修行梵行；斷除對不苦不樂受的愚癡，所以我才修行梵行。』 『羅睺羅！如果比丘對樂受的貪慾已經斷除、已經知曉，對苦受的嗔恚已經斷除、已經知曉，對不苦不樂受的愚癡已經斷除、已經知曉，那麼這位比丘就斷除了愛慾的束縛，去除了一切煩惱，慢心也消除了，最終到達了苦的盡頭。』 當時，世尊就說了偈語： 『當感受樂受時，卻不知樂受的真相，被貪慾所驅使，看不到解脫之道。 當感受苦受時，卻不知苦受的真相，被嗔恚所驅使，看不到解脫之道。 不苦不樂的感受，是正覺者所說的，不善於觀察的人，終究無法度過彼岸。 比丘應當勤奮精進，以正知保持不動搖，如此一來，一切感受，有智慧的人都能覺知。 覺知一切感受的人，在當下就能斷盡一切煩惱，明智的人在生命終結時，不會墮入輪迴之中。 輪迴的束縛既然已經斷除，就永遠處於涅槃的境界。』 佛陀說完這部經后，尊者羅睺羅聽了佛陀的教誨，歡喜地奉行。 （四六九） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。
English version: At that time, the Venerable Rahula went to where the Buddha was, bowed down at the Buddha's feet, and sat down to one side. He said to the Buddha, 'Venerable Sir, how should one know and how should one see this body of consciousness and all external realms, so as to be free from the view of self, what belongs to self, and the attachment of conceit?' The Buddha said to Rahula, 'There are three kinds of feeling—pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. Observing pleasant feeling, it is for the sake of abandoning the underlying tendency of greed for pleasant feeling that I practice the holy life; for abandoning the underlying tendency of aversion for painful feeling that I practice the holy life; for abandoning the underlying tendency of ignorance for neither-pleasant-nor-painful feeling that I practice the holy life.' 'Rahula, if a bhikkhu has abandoned and known the underlying tendency of greed for pleasant feeling, has abandoned and known the underlying tendency of aversion for painful feeling, and has abandoned and known the underlying tendency of ignorance for neither-pleasant-nor-painful feeling, then that bhikkhu has broken the bonds of craving, has removed all fetters, has eliminated conceit, and has reached the end of suffering.' Then, the Blessed One spoke these verses: 'When experiencing pleasant feeling, one does not know pleasant feeling, driven by the underlying tendency of greed, one does not see the way to escape. When experiencing painful feeling, one does not know painful feeling, driven by the underlying tendency of aversion, one does not see the way to escape. Neither-pleasant-nor-painful feeling, as proclaimed by the Fully Awakened One, those who do not observe well, will never cross to the other shore. A bhikkhu should strive diligently, with right knowledge, remaining unshaken, thus, all feelings, the wise can perceive. Those who perceive all feelings, in this very life, exhaust all defilements, the wise, at the end of life, do not fall into the cycle of rebirth. Since the cycle of rebirth is broken, they dwell forever in Nirvana.' After the Buddha had spoken this discourse, the Venerable Rahula, having heard what the Buddha had said, rejoiced and practiced accordingly. (469) Thus have I heard: At one time, the Buddha was dwelling in the Bamboo Grove at Kalandaka, near Rajagaha.
。
爾時，世尊告諸比丘：「大海深險者，此世間愚夫所說深險，非賢聖法、律所說深險。世間所說者，是大水積聚數耳，若從身生諸受，眾苦逼迫，或惱、或死，是名大海極深險處。愚癡無聞凡夫於此身生諸受，苦痛逼迫，或惱、或死，憂悲稱怨，啼哭號呼，心亂發狂，長淪沒溺，無止息處。多聞聖弟子于身生諸受，苦痛逼迫，或惱、或死，不生憂悲、啼哭號呼、心生狂亂，不淪生死，得止息處。」
爾時，世尊即說偈言：
「身生諸苦受， 逼迫乃至死， 憂悲不息忍， 號呼發狂亂， 心自生障礙， 招集眾苦增， 永淪生死海， 莫知休息處。 能捨身諸受， 身所生苦惱， 切迫乃至死， 不起憂悲想。 不啼哭號呼， 能自忍眾苦， 心不生障礙， 招集眾苦增。 不淪沒生死， 永得安隱處。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四七〇）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「愚癡無聞凡夫生苦樂受、不苦不樂受，多聞聖弟子亦生苦樂受、不苦不樂受。諸比丘！凡夫、聖人有何差別？」
諸比丘白佛：「世尊是法根、法眼、法依
現代漢語譯本： 當時，世尊告訴眾比丘：『所謂大海深險，是世間愚人所說的深險，並非賢聖的佛法和戒律所說的深險。世間人所說的大海，不過是大量水的積聚罷了。如果從自身產生的各種感受，被痛苦逼迫，或者煩惱，或者死亡，這才是真正的大海極深險之處。愚癡無知的凡夫，對於自身產生的各種感受，被痛苦逼迫，或者煩惱，或者死亡，就會憂愁悲傷，怨天尤人，啼哭號叫，心煩意亂，發狂，長久地沉淪溺水，沒有止息的地方。而博學多聞的聖弟子，對於自身產生的各種感受，被痛苦逼迫，或者煩惱，或者死亡，不會產生憂愁悲傷，不會啼哭號叫，不會心煩意亂，不會沉淪生死，能夠得到止息的地方。』 當時，世尊就說了偈語： 『身體產生各種痛苦的感受，逼迫乃至死亡，憂愁悲傷不能停止忍受，號哭發狂，心生障礙，招來更多痛苦，永遠沉淪在生死苦海，不知道休息的地方。 能夠捨棄身體的各種感受，身體所產生的痛苦煩惱，逼迫乃至死亡，不產生憂愁悲傷的想法，不啼哭號叫，能夠自己忍受各種痛苦，心中不產生障礙，不招來更多痛苦，不沉淪在生死苦海，永遠得到安穩的地方。』 佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。 （四七〇） 我聽到的是這樣的： 一時，佛住在王舍城的迦蘭陀竹園。 當時，世尊告訴眾比丘：『愚癡無知的凡夫會產生苦、樂、不苦不樂的感受，博學多聞的聖弟子也會產生苦、樂、不苦不樂的感受。各位比丘！凡夫和聖人有什麼差別呢？』 眾比丘對佛說：『世尊是佛法的根本、佛法的眼睛、佛法的依靠。』
English version: At that time, the World Honored One told the bhikkhus: 'The deep and dangerous ocean, as spoken of by foolish people in this world, is not the deep and dangerous as spoken of in the Dharma and Vinaya of the noble ones. What the world speaks of is merely a large accumulation of water. If various feelings arise from the body, oppressed by suffering, or vexation, or death, this is what is called the extremely deep and dangerous place of the great ocean. Foolish, ignorant ordinary people, when these feelings arise from the body, oppressed by suffering, or vexation, or death, will feel sorrow and grief, complain and blame, weep and wail, become mentally disturbed and go mad, and sink and drown for a long time, with no place of rest. But the learned and noble disciples, when these feelings arise from the body, oppressed by suffering, or vexation, or death, will not feel sorrow and grief, will not weep and wail, will not become mentally disturbed, will not sink into birth and death, and will find a place of rest.' At that time, the World Honored One spoke these verses: 'When various painful feelings arise in the body, oppressed even to death, sorrow and grief cannot be stopped and endured, wailing and going mad, the mind creates obstacles, attracting more suffering, forever sinking in the sea of birth and death, not knowing where to rest. Being able to let go of the various feelings of the body, the suffering and vexation arising from the body, oppressed even to death, not giving rise to thoughts of sorrow and grief, not weeping and wailing, being able to endure all suffering, the mind does not create obstacles, does not attract more suffering, does not sink into the sea of birth and death, and forever finds a place of peace.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (470) Thus have I heard: At one time, the Buddha was staying in the Kalanda Bamboo Grove in Rajagriha. At that time, the World Honored One told the bhikkhus: 'Foolish, ignorant ordinary people experience feelings of pleasure, pain, and neither pleasure nor pain, and learned noble disciples also experience feelings of pleasure, pain, and neither pleasure nor pain. Bhikkhus! What is the difference between ordinary people and noble ones?' The bhikkhus said to the Buddha: 'World Honored One, you are the root of the Dharma, the eye of the Dharma, and the reliance of the Dharma.'
。善哉！世尊！唯愿廣說，諸比丘聞已，當受奉行。」
佛告諸比丘：「愚癡無聞凡夫身觸生諸受，苦痛逼迫，乃至奪命，憂愁啼哭，稱怨號呼。」
佛告諸比丘：「諦聽，善思，當爲汝說。諸比丘！愚癡無聞凡夫身觸生諸受，增諸苦痛，乃至奪命，愁憂稱怨，啼哭號呼，心生狂亂，當於爾時，增長二受，若身受、若心受。
「譬如士夫身被雙毒箭，極生苦痛，愚癡無聞凡夫亦復如是。增長二受，身受、心受，極生苦痛。所以者何？以彼愚癡無聞凡夫不了知故，于諸五欲生樂受觸，受五欲樂，受五欲樂故，為貪使所使；苦受觸故，則生瞋恚，生瞋恚故，為恚使所使。於此二受，若集、若滅、若味、若患、若離不如實知；不如實知故，生不苦不樂受，為癡使所使。為樂受所繫終不離，苦受所繫終不離，不苦不樂受所繫終不離。云何系？謂為貪、恚、癡所繫，為生、老、病、死、憂、悲、惱、苦所繫。
「多聞聖弟子身觸生苦受，大苦逼迫，乃至奪命，不起憂悲稱怨、啼哭號呼、心亂發狂，當於爾時，唯生一受，所謂身受，不生心受。
「譬如士夫被一毒箭，不被第二毒箭，當於爾時，唯生一受，所謂身受，不生心受。為樂受觸，不染欲樂，不染欲樂故，于彼樂受，貪使不使
『太好了，世尊！我們懇請您詳細解說，眾比丘聽聞后，定會遵奉實行。』 佛陀告訴眾比丘：『愚昧無知的凡夫，身體接觸到事物產生感受，當痛苦逼迫，甚至危及生命時，會憂愁哭泣，抱怨呼號。』 佛陀告訴眾比丘：『仔細聽，好好思考，我將為你們解說。諸位比丘！愚昧無知的凡夫，身體接觸到事物產生感受，會加劇痛苦，甚至危及生命，憂愁抱怨，哭泣呼號，心生狂亂。那時，他們會增加兩種感受，即身體的感受和內心的感受。』 『譬如一個人身中兩支毒箭，極其痛苦。愚昧無知的凡夫也是如此，增加兩種感受，身體的感受和內心的感受，極其痛苦。這是為什麼呢？因為這些愚昧無知的凡夫不瞭解實情，對於五欲產生快樂的感受，享受五欲之樂，因為享受五欲之樂，被貪慾所驅使；因為接觸到痛苦的感受，就產生嗔恨，因為產生嗔恨，被嗔恨所驅使。對於這兩種感受，無論是它們的產生、滅亡、滋味、過患還是解脫，都不能如實地瞭解；因為不能如實地瞭解，就產生不苦不樂的感受，被愚癡所驅使。他們被快樂的感受所束縛，終究不能解脫；被痛苦的感受所束縛，終究不能解脫；被不苦不樂的感受所束縛，終究不能解脫。如何被束縛呢？就是被貪、嗔、癡所束縛，被生、老、病、死、憂、悲、惱、苦所束縛。』 『多聞的聖弟子，身體接觸到痛苦的感受，即使被巨大的痛苦逼迫，甚至危及生命，也不會產生憂愁、悲傷、抱怨、哭泣、呼號、心亂發狂。那時，他們只會產生一種感受，即身體的感受，不會產生內心的感受。』 『譬如一個人只被一支毒箭射中，沒有被第二支毒箭射中，那時，他只會產生一種感受，即身體的感受，不會產生內心的感受。當接觸到快樂的感受時，不會被慾望所染著，因為不被慾望所染著，對於快樂的感受，貪慾不會驅使他們。
'Excellent, Lord! We beseech you to explain this in detail, so that the bhikkhus, having heard it, may practice accordingly.' The Buddha told the bhikkhus: 'When an ignorant, uninstructed ordinary person experiences bodily sensations, they are overwhelmed by pain, even to the point of death, and they grieve, weep, lament, and wail.' The Buddha told the bhikkhus: 'Listen carefully, reflect well, and I will explain it to you. Bhikkhus! When an ignorant, uninstructed ordinary person experiences bodily sensations, they increase their suffering, even to the point of death, they grieve, lament, weep, wail, and become mentally distraught. At that time, they increase two kinds of feelings: bodily feelings and mental feelings.' 'It is like a person struck by two poisoned arrows, experiencing extreme pain. An ignorant, uninstructed ordinary person is also like this, increasing two kinds of feelings, bodily feelings and mental feelings, experiencing extreme pain. Why is this so? Because these ignorant, uninstructed ordinary people do not understand the truth. They experience pleasure from the five senses, enjoy the pleasures of the five senses, and because they enjoy the pleasures of the five senses, they are driven by craving. Because they experience painful feelings, they generate anger, and because they generate anger, they are driven by hatred. Regarding these two kinds of feelings, they do not truly understand their arising, cessation, gratification, danger, or escape. Because they do not truly understand, they generate neutral feelings, and are driven by delusion. They are bound by pleasant feelings and cannot escape, bound by painful feelings and cannot escape, bound by neutral feelings and cannot escape. How are they bound? They are bound by craving, hatred, and delusion, bound by birth, old age, sickness, death, sorrow, grief, distress, and suffering.' 'A well-instructed noble disciple, when experiencing painful bodily sensations, even when overwhelmed by great pain, even to the point of death, does not grieve, lament, complain, weep, wail, or become mentally distraught. At that time, they only experience one kind of feeling, namely bodily feeling, and do not experience mental feeling.' 'It is like a person struck by one poisoned arrow, but not by a second poisoned arrow. At that time, they only experience one kind of feeling, namely bodily feeling, and do not experience mental feeling. When experiencing pleasant feelings, they are not attached to sensual pleasures. Because they are not attached to sensual pleasures, craving does not drive them regarding pleasant feelings.'
。于苦觸受不生瞋恚，不生瞋恚故，恚使不使。于彼二使，集、滅、味、患、離如實知，如實知故，不苦不樂受癡使不使，于彼樂受解脫不繫，苦受、不苦不樂受解脫不繫。於何不繫？謂貪、恚、癡不繫，生、老、病、死、憂、悲、惱、苦不繫。」
爾時，世尊即說偈言：
「多聞于苦樂， 非不受覺知， 彼于凡夫人， 其實大有聞。 樂受不放逸， 苦觸不增憂， 苦樂二俱舍， 不順亦不違。 比丘勤方便， 正智不傾動， 於此一切受， 黠慧能了知。 了知諸受故， 現法盡諸漏， 身死不墮數， 永處般涅槃。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四七一）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「譬如空中狂風卒起，從四方來，有塵土風、無塵土風、毗濕波風、鞞嵐婆風、薄風、厚風，乃至風輪起風。身中受風亦復如是，種種受起——樂受、苦受、不苦不樂受，樂身受、苦身受、不苦不樂身受，樂心受、苦心受、不苦不樂心受，樂食受、苦食受、不苦不樂食受，樂無食、苦無食、不苦不樂無食受，樂貪受、苦貪受、不苦不樂貪受，樂出要受、苦出要受、不樂不苦出要受
現代漢語譯本：對於痛苦的感受，不產生嗔恨；因為不產生嗔恨，所以嗔恨的煩惱習氣就不會再起作用。對於這兩種煩惱習氣，如實地知曉它們的生起、滅去、帶來的愉悅、造成的禍患以及從中解脫的方法。因為如實地知曉，所以對於不苦不樂的感受，癡的煩惱習氣也不會再起作用。對於快樂的感受，解脫而不被它束縛；對於痛苦的感受和不苦不樂的感受，也解脫而不被它們束縛。不被什麼束縛呢？就是不被貪、嗔、癡束縛，不被生、老、病、死、憂、悲、惱、苦束縛。 那時，世尊就說了偈語： 『多聞的人對於苦樂，並非沒有感受和知覺，他們與凡夫俗子相比，確實有更廣博的見聞。對於快樂的感受不放縱，對於痛苦的觸碰不增加憂愁，對於苦樂兩種感受都捨棄，不順從也不違逆。比丘勤奮修行，以正智而不動搖，對於這一切感受，都能以智慧明瞭知曉。因為明瞭知曉諸種感受，在當下就能斷盡一切煩惱，身死之後不再墮入輪迴，永遠處於涅槃的境界。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （四七一） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。 那時，世尊告訴眾比丘：『譬如空中突然颳起狂風，從四面八方而來，有塵土風、無塵土風、毗濕波風、鞞嵐婆風、薄風、厚風，乃至風輪捲起的風。身體中的感受也像這樣，種種感受生起——快樂的感受、痛苦的感受、不苦不樂的感受，身體上的快樂感受、身體上的痛苦感受、身體上的不苦不樂感受，心理上的快樂感受、心理上的痛苦感受、心理上的不苦不樂感受，飲食帶來的快樂感受、飲食帶來的痛苦感受、飲食帶來的不苦不樂感受，沒有飲食帶來的快樂感受、沒有飲食帶來的痛苦感受、沒有飲食帶來的不苦不樂感受，貪慾帶來的快樂感受、貪慾帶來的痛苦感受、貪慾帶來的不苦不樂感受，出離帶來的快樂感受、出離帶來的痛苦感受、出離帶來的不苦不樂感受。』
English version: Regarding painful feelings, one does not generate anger; because one does not generate anger, the latent tendency of anger does not become active. Regarding these two latent tendencies, one truly knows their arising, ceasing, the pleasure they bring, the harm they cause, and the way to be liberated from them. Because one truly knows, the latent tendency of ignorance does not become active regarding neither-pleasant-nor-painful feelings. Regarding pleasant feelings, one is liberated and not bound by them; regarding painful feelings and neither-pleasant-nor-painful feelings, one is also liberated and not bound by them. Not bound by what? That is, not bound by greed, anger, and ignorance, not bound by birth, old age, sickness, death, sorrow, grief, distress, and suffering. At that time, the World Honored One spoke these verses: 'The learned, regarding pleasure and pain, are not without feeling and awareness; they truly have greater knowledge than ordinary people. They do not indulge in pleasant feelings, nor do they increase sorrow when touched by pain; they abandon both pleasure and pain, neither complying nor opposing them. The bhikkhu practices diligently, with right wisdom that is not shaken; regarding all these feelings, they can understand with wisdom. Because they understand all feelings, they exhaust all defilements in this very life; after death, they do not fall into the cycle of rebirth, and they eternally abide in Nirvana.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced accordingly. (471) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagaha. At that time, the World Honored One told the bhikkhus: 'It is like a sudden gust of wind in the sky, coming from all four directions, with dusty winds, dustless winds, Visvapa winds, Velamba winds, thin winds, thick winds, and even winds stirred up by a whirlwind. The feelings in the body are also like this, various feelings arise—pleasant feelings, painful feelings, neither-pleasant-nor-painful feelings, pleasant bodily feelings, painful bodily feelings, neither-pleasant-nor-painful bodily feelings, pleasant mental feelings, painful mental feelings, neither-pleasant-nor-painful mental feelings, pleasant feelings from food, painful feelings from food, neither-pleasant-nor-painful feelings from food, pleasant feelings without food, painful feelings without food, neither-pleasant-nor-painful feelings without food, pleasant feelings from greed, painful feelings from greed, neither-pleasant-nor-painful feelings from greed, pleasant feelings from renunciation, painful feelings from renunciation, neither-pleasant-nor-painful feelings from renunciation.'
。」
爾時，世尊即說偈言：
「譬如虛空中， 種種狂風起， 東西南北風， 四維亦如是。 有塵及無塵， 乃至風輪起， 如是此身中， 諸受起亦然。 若樂若苦受， 及不苦不樂， 有食與無食， 貪著不貪著。 比丘勤方便， 正智不傾動， 於此一切受， 黠慧能了知。 了知諸受故， 現法盡諸漏， 身死不墮數， 永處般涅槃。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四七二）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「譬如客舍種種人住，若剎利、婆羅門、長者居士、野人獵師、持戒犯戒、在家出家，悉于中住。此身亦復如是，種種受生——苦受、樂受、不苦不樂受，樂身受、苦身受、不苦不樂身受，樂心受、苦心受、不苦不樂心受，樂食受、苦食受、不苦不樂食受，樂無食受、苦無食受、不苦不樂無食受，樂貪著受、苦貪著受、不苦不樂貪著受，樂出要受、苦出要受、不苦不樂出要受
現代漢語譯本 那時，世尊即說偈語道： 『譬如在虛空中，會生起各種各樣的狂風， 有來自東西南北的風，四方角落的風也是如此。 有塵土的風和沒有塵土的風，乃至風輪的興起， 就像這樣，在這個身體中，各種感受的生起也是如此。 無論是快樂的感受，還是痛苦的感受，以及不苦不樂的感受， 有食物的感受和沒有食物的感受，貪著的感受和不貪著的感受。 比丘應當勤奮修行，以正智保持不動搖， 對於這一切感受，都能以智慧明瞭知曉。 因為明瞭知曉各種感受，在現世就能斷盡一切煩惱， 身死之後不再輪迴，永遠處於涅槃的境界。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（四七二）
我是這樣聽說的：
一時，佛陀住在王舍城的迦蘭陀竹園。
那時，世尊告訴眾比丘：『譬如客棧里住著各種各樣的人，有剎帝利、婆羅門、長者居士、野人獵戶、持戒的、犯戒的、在家的、出家的，都住在其中。這個身體也是如此，會產生各種各樣的感受——苦的感受、樂的感受、不苦不樂的感受，身體上的樂受、苦受、不苦不樂受，心理上的樂受、苦受、不苦不樂受，食物帶來的樂受、苦受、不苦不樂受，沒有食物帶來的樂受、苦受、不苦不樂受，貪著帶來的樂受、苦受、不苦不樂受，以及出離帶來的樂受、苦受、不苦不樂受。
English version At that time, the World Honored One spoke in verse: 'Just as in the empty sky, various kinds of wild winds arise, Winds from the east, west, south, and north, and the four intermediate directions are also like this. There are winds with dust and winds without dust, even the rising of wind wheels, Just like this, in this body, the arising of various feelings is also like this. Whether it is a pleasant feeling, or a painful feeling, and a feeling that is neither painful nor pleasant, Feelings with food and feelings without food, feelings of attachment and feelings of non-attachment. A bhikkhu should practice diligently, maintaining unwavering right wisdom, Regarding all these feelings, one should be able to understand them with wisdom. Because of understanding all feelings, one can exhaust all defilements in this very life, After death, one will not fall into rebirth, and will forever be in the state of Nirvana.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
(472)
Thus have I heard:
At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha.
At that time, the World Honored One told the bhikkhus: 'Just as in a guesthouse various kinds of people stay, whether they are kshatriyas, brahmins, elders, householders, wild hunters, those who uphold precepts, those who break precepts, those who are householders, and those who are renunciates, all stay within it. This body is also like this, various kinds of feelings arise—painful feelings, pleasant feelings, feelings that are neither painful nor pleasant, pleasant bodily feelings, painful bodily feelings, bodily feelings that are neither painful nor pleasant, pleasant mental feelings, painful mental feelings, mental feelings that are neither painful nor pleasant, pleasant feelings with food, painful feelings with food, feelings with food that are neither painful nor pleasant, pleasant feelings without food, painful feelings without food, feelings without food that are neither painful nor pleasant, pleasant feelings of attachment, painful feelings of attachment, feelings of attachment that are neither painful nor pleasant, and pleasant feelings of detachment, painful feelings of detachment, feelings of detachment that are neither painful nor pleasant.'
。」
爾時，世尊即說偈言：
「譬如客舍中， 種種人住止， 剎利婆羅門， 長者居士等， 旃陀羅野人， 持戒犯戒者， 在家出家人， 如是等種種， 此身亦如是。 種種諸受生， 若樂若苦受， 及不苦不樂， 有食與無食， 貪著不貪著， 比丘勤方便， 正智不傾動， 於此一切受， 黠慧能了知， 了知諸受故， 現法盡諸漏， 身死不墮數， 永處般涅槃。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四七三）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
時，有異比丘獨一靜處禪思，念言：「世尊說三受——樂受、苦受、不苦不樂受，又說諸所有受悉皆是苦，此有何義？」是比丘作是念已，從禪起，往詣佛所，稽首禮足，退住一面，白佛言：「世尊！我于靜處禪思，念言：『世尊說三受——樂受、苦受、不苦不樂受，又說諸所有受悉皆是苦，此有何義？』」
佛告比丘：「我以一切行無常故，一切諸行變易法故，說諸所有受悉皆是苦。」
爾時，世尊即說偈言：
「知諸行無常， 皆是變易法， 故說受悉苦， 正覺之所知
現代漢語譯本 那時，世尊即說偈語： 『譬如客棧之中，各種各樣的人在此停留， 有剎帝利、婆羅門，長者、居士等， 有旃陀羅、野人，持戒的、犯戒的， 有在家的、出家的，像這樣形形色色的人， 這個身體也像這樣，產生各種各樣的感受， 有快樂的感受，有痛苦的感受，以及不苦不樂的感受， 有食物的，沒有食物的，貪著的，不貪著的， 比丘應當勤奮修行，以正智而不動搖， 對於這一切感受，以智慧能夠明瞭知曉， 因為明瞭知曉各種感受的緣故，在現世就能斷盡一切煩惱， 身死之後不再墮入輪迴，永遠處於涅槃的境界。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （四七三） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，有一位比丘獨自在安靜的地方禪思，心中想道：『世尊說有三種感受——樂受、苦受、不苦不樂受，又說一切感受都是苦，這其中有什麼含義呢？』這位比丘這樣想過後，就從禪定中起身，前往佛陀所在之處，頂禮佛足，退到一旁，對佛陀說：『世尊！我在安靜的地方禪思，心中想道：『世尊說有三種感受——樂受、苦受、不苦不樂受，又說一切感受都是苦，這其中有什麼含義呢？』 佛陀告訴比丘：『我因為一切行為都是無常的，一切行為都是變易的，所以說一切感受都是苦。』 那時，世尊即說偈語： 『知道一切行為都是無常的，都是變易的， 所以說一切感受都是苦，這是正覺者所知曉的。』
English version At that time, the World Honored One spoke in verse: 'Just like in a guest house, various people stay, Kshatriyas, Brahmins, elders, householders, and others, Chandala, wild people, those who uphold precepts, those who break them, Those who are at home, those who have left home, like this, various kinds of people, This body is also like this, giving rise to various kinds of feelings, There are pleasant feelings, painful feelings, and neither pleasant nor painful feelings, Those with food, those without food, those who are attached, those who are not attached, A bhikkhu should diligently practice, with right wisdom and without wavering, Regarding all these feelings, with wisdom, one can clearly understand, Because of clearly understanding all feelings, in this very life, one can exhaust all defilements, After death, one will not fall into the cycle of rebirth, and will forever abide in Nirvana.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (473) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha. At that time, there was a certain bhikkhu who, alone in a quiet place, was meditating, thinking: 'The World Honored One speaks of three kinds of feelings—pleasant feeling, painful feeling, and neither pleasant nor painful feeling, and also says that all feelings are suffering. What is the meaning of this?' Having thought this, the bhikkhu arose from meditation, went to where the Buddha was, bowed at his feet, and stood to one side, saying to the Buddha: 'World Honored One! I was meditating in a quiet place, thinking: 'The World Honored One speaks of three kinds of feelings—pleasant feeling, painful feeling, and neither pleasant nor painful feeling, and also says that all feelings are suffering. What is the meaning of this?'' The Buddha said to the bhikkhu: 'Because all actions are impermanent, and all actions are subject to change, I say that all feelings are suffering.' At that time, the World Honored One spoke in verse: 'Knowing that all actions are impermanent, and all are subject to change, Therefore, it is said that all feelings are suffering, this is what the Perfectly Awakened One knows.'
。 比丘勤方便， 正智不傾動， 于諸一切受， 黠慧能了知。 悉知諸受已， 現法盡諸漏， 身死不墮數， 永處般涅槃。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（四七四）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，尊者阿難獨一靜處禪思，念言：「世尊說三受——樂受、苦受、不苦不樂受，又復說諸所有受悉皆是苦，此有何義？」作是念已，從禪起，詣世尊所，稽首禮足，退住一面，白佛言：「世尊！我獨一靜處禪思，念言：『如世尊說三受——樂受、苦受、不苦不樂受，又說一切諸受悉皆是苦，此有何義？』」
佛告阿難：「我以一切行無常故，一切行變易法故，說諸所有受悉皆是苦。又復，阿難！我以諸行漸次寂滅故說，以諸行漸次止息故說，一切諸受悉皆是苦
現代漢語譯本 比丘精勤修行，以正智保持不動搖，對於一切感受，都能以智慧明瞭知曉。 完全瞭解所有感受后，在今生就斷盡所有煩惱，身死之後不再輪迴，永遠處於涅槃的境界。 佛陀說完這部經后，眾比丘聽聞佛陀所說，都歡喜地奉行。 （四七四） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。 當時，尊者阿難獨自一人在安靜的地方禪思，心中想：『世尊說有三種感受——樂受、苦受、不苦不樂受，又說所有感受都是苦，這其中有什麼含義呢？』這樣想著，他從禪定中起身，來到世尊所在的地方，頂禮佛足后，退到一旁站立，對佛陀說：『世尊！我獨自一人在安靜的地方禪思，心中想：『世尊說有三種感受——樂受、苦受、不苦不樂受，又說一切感受都是苦，這其中有什麼含義呢？』 佛陀告訴阿難：『我因為一切行都是無常的，一切行都是變易的，所以說所有感受都是苦。』又說，『阿難！我因為諸行是逐漸寂滅的，諸行是逐漸止息的，所以說一切感受都是苦。』
English version A bhikkhu, diligent in practice, with right wisdom unwavering, regarding all feelings, is able to understand with discernment. Having fully understood all feelings, in this very life he exhausts all defilements, and upon death, he does not fall into rebirth, but dwells forever in Nirvana. After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (474) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagaha. At that time, the venerable Ananda, alone in a quiet place, was meditating, thinking: 'The Blessed One speaks of three kinds of feeling—pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling, and also says that all feelings are suffering. What is the meaning of this?' Having thought this, he arose from meditation, went to where the Blessed One was, bowed down at his feet, and stood to one side, and said to the Buddha: 'Venerable Sir, I was alone in a quiet place meditating, thinking: 'The Blessed One speaks of three kinds of feeling—pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling, and also says that all feelings are suffering. What is the meaning of this?'' The Buddha said to Ananda: 'I say that all feelings are suffering because all formations are impermanent, and all formations are subject to change. Furthermore, Ananda, I say that all feelings are suffering because formations gradually cease, and formations gradually come to an end.'
。」
阿難白佛言：「云何？世尊！以諸受漸次寂滅故說？」
佛告阿難：「初禪正受時，言語寂滅，第二禪正受時，覺觀寂滅，第三禪正受時，喜心寂滅，第四禪正受時，出入息寂滅；空入處正受時，色想寂滅，識入處正受時，空入處想寂滅，無所有入處正受時，識入處想寂滅，非想非非想入處正受時，無所有入處想寂滅，想受滅正受時，想受寂滅，是名漸次諸行寂滅。」
阿難白佛言：「世尊！云何漸次諸行止息？」
佛告阿難：「初禪正受時，言語止息，二禪正受時，覺觀止息，三禪正受時，喜心止息，四禪正受時，出入息止息；空入處正受時，色想止息，識入處正受時，空入處想止息，無所有入處正受時，識入處想止息，非想非非想入處正受時，無所有入處想止息，想受滅正受時，想受止息，是名漸次諸行止息。」
阿難白佛：「世尊！是名漸次諸行止息。」
佛告阿難：「復有勝止息、奇特止息、上止息、無上止息。如是止息，于余止息無過上者
現代漢語譯本 阿難對佛說：『世尊，這是為什麼呢？是因為各種感受逐漸寂滅的緣故這樣說嗎？』 佛告訴阿難：『進入初禪正定時，言語寂滅；進入二禪正定時，覺觀寂滅；進入三禪正定時，喜悅的心寂滅；進入四禪正定時，呼吸寂滅；進入空無邊處正定時，對色法的感知寂滅；進入識無邊處正定時，對空無邊處的感知寂滅；進入無所有處正定時，對識無邊處的感知寂滅；進入非想非非想處正定時，對無所有處的感知寂滅；進入想受滅正定時，想和受都寂滅，這叫做各種行法的逐漸寂滅。』 阿難對佛說：『世尊，什麼是各種行法的逐漸止息呢？』 佛告訴阿難：『進入初禪正定時，言語止息；進入二禪正定時，覺觀止息；進入三禪正定時，喜悅的心止息；進入四禪正定時，呼吸止息；進入空無邊處正定時，對色法的感知止息；進入識無邊處正定時，對空無邊處的感知止息；進入無所有處正定時，對識無邊處的感知止息；進入非想非非想處正定時，對無所有處的感知止息；進入想受滅正定時，想和受都止息，這叫做各種行法的逐漸止息。』 阿難對佛說：『世尊，這叫做各種行法的逐漸止息。』 佛告訴阿難：『還有更殊勝的止息、奇特的止息、更高的止息、無上的止息。這樣的止息，在其他止息中沒有能超過它的。』
English version Ananda said to the Buddha, 'Why is this, World Honored One? Is it because all feelings gradually cease that you say this?' The Buddha told Ananda, 'When one enters the first dhyana, speech ceases; when one enters the second dhyana, initial and sustained thought cease; when one enters the third dhyana, joy ceases; when one enters the fourth dhyana, in-and-out breathing ceases; when one enters the sphere of infinite space, the perception of form ceases; when one enters the sphere of infinite consciousness, the perception of the sphere of infinite space ceases; when one enters the sphere of nothingness, the perception of the sphere of infinite consciousness ceases; when one enters the sphere of neither perception nor non-perception, the perception of the sphere of nothingness ceases; when one enters the cessation of perception and feeling, perception and feeling cease. This is called the gradual cessation of all formations.' Ananda said to the Buddha, 'World Honored One, what is the gradual stopping of all formations?' The Buddha told Ananda, 'When one enters the first dhyana, speech stops; when one enters the second dhyana, initial and sustained thought stop; when one enters the third dhyana, joy stops; when one enters the fourth dhyana, in-and-out breathing stops; when one enters the sphere of infinite space, the perception of form stops; when one enters the sphere of infinite consciousness, the perception of the sphere of infinite space stops; when one enters the sphere of nothingness, the perception of the sphere of infinite consciousness stops; when one enters the sphere of neither perception nor non-perception, the perception of the sphere of nothingness stops; when one enters the cessation of perception and feeling, perception and feeling stop. This is called the gradual stopping of all formations.' Ananda said to the Buddha, 'World Honored One, this is called the gradual stopping of all formations.' The Buddha told Ananda, 'There are also superior cessations, extraordinary cessations, higher cessations, and unsurpassed cessations. Such cessations are unsurpassed by any other cessations.'
。」
阿難白佛：「何等為勝止息、奇特止息、上止息、無上止息，諸餘止息無過上者？」
佛告阿難：「于貪慾心不樂、解脫，恚、癡心不樂、解脫，是名勝止息、奇特止息、上止息、無上止息，諸餘止息無過上者。」
佛說此經已，尊者阿難聞佛所說，歡喜奉行。
（四七五）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「毗婆尸如來未成佛時，獨一靜處，禪思思惟，作如是觀，觀察諸受。云何為受？云何受集？云何受滅？云何受集道跡？云何受滅道跡？云何受味？云何受患？云何受離？如是觀察，有三受——樂受、苦受、不苦不樂受。觸集是受集，觸滅是受滅。若於受愛樂、讚歎、染著、堅住，是名受集道跡。若於受不愛樂、讚歎、染著、堅住，是名受滅道跡。若受因緣生樂喜，是名受味，若受無常變易法，是名受患。若於受斷欲貪、越欲貪，是名受離。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如毗婆尸佛，如是式棄佛、毗濕波浮佛、迦羅迦孫提佛、迦那迦牟尼佛、迦葉佛，及我釋迦文佛，未成佛時思惟觀察諸受，亦復如是。
（四七六）
如是我聞：
一時，佛住王舍城迦蘭陀竹園
現代漢語譯本 阿難問佛：『什麼樣的止息是殊勝的止息、奇特的止息、至上的止息、無上的止息，沒有任何其他的止息能超越它？』 佛告訴阿難：『對於貪慾之心不喜好、解脫，對於嗔恚、愚癡之心不喜好、解脫，這被稱為殊勝的止息、奇特的止息、至上的止息、無上的止息，沒有任何其他的止息能超越它。』 佛說完這部經后，尊者阿難聽聞佛所說，歡喜地奉行。
（四七五） 我聽到的是這樣的： 一時，佛住在王舍城的迦蘭陀竹園。 那時，世尊告訴眾比丘：『毗婆尸如來在未成佛時，獨自一人在安靜的地方，禪思冥想，這樣觀察，觀察各種感受。什麼是感受？感受是如何產生的？感受是如何滅去的？感受的產生之道是什麼？感受的滅去之道是什麼？感受的滋味是什麼？感受的過患是什麼？感受的解脫是什麼？』這樣觀察，有三種感受——樂受、苦受、不苦不樂受。觸的產生是感受的產生，觸的滅去是感受的滅去。如果對感受喜愛、讚歎、執著、堅守，這稱為感受的產生之道。如果對感受不喜愛、不讚嘆、不執著、不堅守，這稱為感受的滅去之道。如果感受因緣而生起快樂喜悅，這稱為感受的滋味；如果感受是無常變易的，這稱為感受的過患。如果對感受斷除貪慾、超越貪慾，這稱為感受的解脫。』 佛說完這部經后，眾比丘聽聞佛所說，歡喜地奉行。 如同毗婆尸佛一樣，式棄佛、毗濕波浮佛、迦羅迦孫提佛、迦那迦牟尼佛、迦葉佛，以及我釋迦文佛，在未成佛時，思惟觀察各種感受，也是這樣的。
（四七六） 我聽到的是這樣的： 一時，佛住在王舍城的迦蘭陀竹園。
English version Ananda asked the Buddha: 'What kind of cessation is the superior cessation, the extraordinary cessation, the supreme cessation, the unsurpassed cessation, beyond which there is no other cessation?' The Buddha told Ananda: 'To not delight in and be liberated from the mind of greed, to not delight in and be liberated from the mind of hatred and delusion, this is called the superior cessation, the extraordinary cessation, the supreme cessation, the unsurpassed cessation, beyond which there is no other cessation.' After the Buddha finished speaking this sutra, Venerable Ananda, having heard what the Buddha said, joyfully practiced it.
(475) Thus have I heard: At one time, the Buddha was staying in the Kalanda Bamboo Grove in Rajagriha. At that time, the World Honored One told the monks: 'When Vipasyin Tathagata had not yet become a Buddha, he was alone in a quiet place, meditating and contemplating, observing all feelings. What are feelings? How do feelings arise? How do feelings cease? What is the path to the arising of feelings? What is the path to the cessation of feelings? What is the taste of feelings? What is the danger of feelings? What is the liberation from feelings?' Observing in this way, there are three kinds of feelings—pleasant feelings, painful feelings, and neither-pleasant-nor-painful feelings. The arising of contact is the arising of feelings, and the cessation of contact is the cessation of feelings. If one loves, praises, clings to, and firmly holds onto feelings, this is called the path to the arising of feelings. If one does not love, praise, cling to, or firmly hold onto feelings, this is called the path to the cessation of feelings. If joy and happiness arise from the conditions of feelings, this is called the taste of feelings; if feelings are impermanent and subject to change, this is called the danger of feelings. If one cuts off desire and transcends desire for feelings, this is called the liberation from feelings.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Just like Vipasyin Buddha, Sikhi Buddha, Visvabhu Buddha, Krakucchanda Buddha, Kanakamuni Buddha, Kasyapa Buddha, and I, Sakyamuni Buddha, when we had not yet become Buddhas, contemplated and observed all feelings in the same way.
(476) Thus have I heard: At one time, the Buddha was staying in the Kalanda Bamboo Grove in Rajagriha.
。
爾時，有異比丘獨一靜處禪思。如是觀察諸受。云何受？云何受集？云何受滅？云何受集道跡？云何受滅道跡？云何受味？云何受患？云何受離？
時，彼比丘從禪覺已，詣世尊所，稽首禮足，退住一面，白佛言：「世尊！我獨一靜處禪思，觀察諸受。云何為受？云何受集？云何受滅？云何受集道跡？云何受滅道跡？云何受味？云何受患？云何受離？」
佛告比丘：「有三受——樂受、苦受、不苦不樂受。觸集是受集，觸滅是受滅。若於受愛樂、讚歎、染著、堅住，是名受集道跡。若於受不愛樂、讚歎、染著、堅住，是名受滅道跡。若受因緣生樂喜，是名受味，若受無常變易法，是名受患。若於受斷欲貪、越欲貪，是名受離。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四七七）
如異比丘問經，尊者阿難所問經亦如是。
（四七八）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「云何為受？云何受集？云何受滅？云何受集道跡？云何受滅道跡？」
諸比丘白佛言：「世尊是法根、法眼、法依。善哉！世尊！唯愿廣說，諸比丘聞已，當受奉行。」
佛告諸比丘：「諦聽，善思，當爲汝說
現代漢語譯本 當時，有一位比丘獨自在安靜的地方禪思。他這樣觀察各種感受：什麼是感受？感受是如何產生的？感受是如何滅去的？導致感受產生的道路是什麼？導致感受滅去的道路是什麼？感受的樂趣是什麼？感受的過患是什麼？如何從感受中解脫？ 這時，那位比丘從禪定中醒來，來到世尊那裡，頂禮佛足，退到一旁，對佛說：『世尊！我獨自在安靜的地方禪思，觀察各種感受。什麼是感受？感受是如何產生的？感受是如何滅去的？導致感受產生的道路是什麼？導致感受滅去的道路是什麼？感受的樂趣是什麼？感受的過患是什麼？如何從感受中解脫？』 佛告訴比丘：『有三種感受——樂受、苦受、不苦不樂受。觸的產生是感受的產生，觸的滅去是感受的滅去。如果對感受喜愛、讚歎、執著、堅守，這叫做導致感受產生的道路。如果對感受不喜愛、不讚嘆、不執著、不堅守，這叫做導致感受滅去的道路。如果感受因緣而產生快樂和喜悅，這叫做感受的樂趣；如果感受是無常變化之法，這叫做感受的過患。如果對感受斷除慾望和貪愛，超越慾望和貪愛，這叫做從感受中解脫。』 佛說完這部經，眾比丘聽了佛的教誨，歡喜地奉行。 （四七七） 如同那位比丘所問的經一樣，尊者阿難所問的經也是如此。 （四七八） 我是這樣聽說的： 一時，佛住在王舍城的迦蘭陀竹園。 當時，世尊告訴眾比丘：『什麼是感受？感受是如何產生的？感受是如何滅去的？導致感受產生的道路是什麼？導致感受滅去的道路是什麼？』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠。太好了！世尊！請您詳細解說，眾比丘聽了之後，一定會接受並奉行。』 佛告訴眾比丘：『仔細聽，好好思考，我將為你們解說。』
English version At that time, there was a certain bhikkhu who was meditating alone in a quiet place. He observed the various feelings in this way: What is feeling? How does feeling arise? How does feeling cease? What is the path leading to the arising of feeling? What is the path leading to the cessation of feeling? What is the gratification of feeling? What is the danger of feeling? How is there escape from feeling? Then, that bhikkhu, having awakened from meditation, went to the Blessed One, bowed at his feet, stood to one side, and said to the Buddha: 'Venerable Sir, I was meditating alone in a quiet place, observing the various feelings. What is feeling? How does feeling arise? How does feeling cease? What is the path leading to the arising of feeling? What is the path leading to the cessation of feeling? What is the gratification of feeling? What is the danger of feeling? How is there escape from feeling?' The Buddha told the bhikkhu: 'There are three kinds of feeling—pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. The arising of contact is the arising of feeling; the cessation of contact is the cessation of feeling. If one delights in, praises, clings to, and is attached to feeling, this is called the path leading to the arising of feeling. If one does not delight in, praise, cling to, or is attached to feeling, this is called the path leading to the cessation of feeling. If pleasure and joy arise due to feeling, this is called the gratification of feeling; if feeling is impermanent and subject to change, this is called the danger of feeling. If one abandons desire and craving for feeling, and transcends desire and craving, this is called escape from feeling.' Having spoken this discourse, the bhikkhus, delighted by the Buddha's words, practiced accordingly. (477) Just as the discourse asked by that bhikkhu, so too is the discourse asked by the venerable Ananda. (478) Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove in Rajagaha. Then, the Blessed One addressed the bhikkhus: 'What is feeling? How does feeling arise? How does feeling cease? What is the path leading to the arising of feeling? What is the path leading to the cessation of feeling?' The bhikkhus said to the Buddha: 'Venerable Sir, the Blessed One is the root of the Dhamma, the eye of the Dhamma, and the reliance of the Dhamma. Excellent, Venerable Sir! May the Blessed One please explain in detail, and the bhikkhus, having heard it, will accept and practice accordingly.' The Buddha told the bhikkhus: 'Listen carefully, reflect well, and I will explain it to you.'
。」佛告比丘：「有三受——樂受、苦受、不苦不樂受。觸集是受集、觸滅是受滅。若於受愛樂、讚歎、染著、堅住，是名受集道跡；若於受不愛樂、讚歎、染著、堅住，是名受滅道跡。若受因緣生樂喜，是名受味；若受無常變易，是名受患；若於受斷欲貪、越欲貪，是名受離。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四七九）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「若我于諸受不如實知，受集、受滅、受集道跡、受滅道跡、受味、受患、受離不如實知，我于諸天世間、魔、梵、沙門、婆羅門、天、人眾中，不得解脫、出離、脫諸顛倒，亦非阿耨多羅三藐三菩提。以我于諸受、受集、受滅、受集道跡、受滅道跡、受味、受患、受離如實知故，于諸天世間、魔、梵、沙門、婆羅門、天、人眾中，為脫、為出、為脫諸顛倒，得阿耨多羅三藐三菩提。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四八〇）
如是我聞：
一時，佛住王舍城迦蘭陀竹園
現代漢語譯本：佛陀告訴比丘們：『有三種感受——樂受、苦受、不苦不樂受。觸的產生是感受的產生，觸的滅除是感受的滅除。如果對感受喜愛、讚歎、執著、堅守，這被稱為感受的產生之道；如果對感受不喜愛、不讚嘆、不執著、不堅守，這被稱為感受的滅除之道。如果感受因緣而產生快樂和喜悅，這被稱為感受的滋味；如果感受是無常變化的，這被稱為感受的過患；如果對感受斷除慾望和貪婪，超越慾望和貪婪，這被稱為感受的解脫。』 佛陀說完這部經后，比丘們聽了佛陀的教誨，歡喜地奉行。 （四七九） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。 那時，世尊告訴比丘們：『如果我對各種感受不能如實地瞭解，不能如實地瞭解感受的產生、感受的滅除、感受產生之道、感受滅除之道、感受的滋味、感受的過患、感受的解脫，那麼我在天界、魔界、梵界、沙門、婆羅門、天人等眾生中，就不能得到解脫、出離、擺脫各種顛倒，也不能證得無上正等正覺。因為我如實地瞭解各種感受、感受的產生、感受的滅除、感受產生之道、感受滅除之道、感受的滋味、感受的過患、感受的解脫，所以在天界、魔界、梵界、沙門、婆羅門、天人等眾生中，我才能得到解脫、出離、擺脫各種顛倒，證得無上正等正覺。』 佛陀說完這部經后，比丘們聽了佛陀的教誨，歡喜地奉行。 （四八〇） 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。
English version: The Buddha told the monks, 『There are three kinds of feelings—pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. The arising of contact is the arising of feeling; the cessation of contact is the cessation of feeling. If one loves, praises, clings to, and firmly holds onto feeling, this is called the path leading to the arising of feeling; if one does not love, praise, cling to, or firmly hold onto feeling, this is called the path leading to the cessation of feeling. If feeling gives rise to joy and happiness, this is called the gratification of feeling; if feeling is impermanent and subject to change, this is called the danger of feeling; if one abandons desire and greed for feeling, and transcends desire and greed, this is called the escape from feeling.』 After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. (479) Thus have I heard: At one time, the Buddha was staying in the Kalanda Bamboo Grove in Rajagriha. At that time, the World Honored One told the monks, 『If I did not truly understand feelings, the arising of feelings, the cessation of feelings, the path leading to the arising of feelings, the path leading to the cessation of feelings, the gratification of feelings, the danger of feelings, and the escape from feelings, then among the gods, demons, Brahmas, ascetics, Brahmins, and all beings, I would not have attained liberation, release, or freedom from all delusions, nor would I have attained Anuttara-samyak-sambodhi. Because I truly understand feelings, the arising of feelings, the cessation of feelings, the path leading to the arising of feelings, the path leading to the cessation of feelings, the gratification of feelings, the danger of feelings, and the escape from feelings, therefore, among the gods, demons, Brahmas, ascetics, Brahmins, and all beings, I have attained liberation, release, freedom from all delusions, and Anuttara-samyak-sambodhi.』 After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. (480) Thus have I heard: At one time, the Buddha was staying in the Kalanda Bamboo Grove in Rajagriha.
。
爾時，世尊告諸比丘：「若沙門、婆羅門于諸受不如實知，受集、受滅、受集道跡、受滅道跡、受味、受患、受離不如實知者；非沙門、非婆羅門，不同沙門、不同婆羅門，非沙門義、非婆羅門義，現法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』
「若沙門、婆羅門于諸受如實知，受集、受滅、受集道跡、受滅道跡、受味、受患、受離如實知者，彼是沙門之沙門、婆羅門之婆羅門，同沙門、同婆羅門，沙門義、婆羅門義，現法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如沙門、非沙門，如是沙門數、非沙門數亦如是。
（四八一）
如是我聞：
一時，佛住壹奢能伽羅國壹奢能伽羅林中。
爾時，世尊告諸比丘：「我欲於此中半月坐禪。諸比丘！勿復遊行，唯除乞食及布薩，即便坐禪，不復遊行，唯除乞食及布薩。」
爾時，世尊半月過已，敷坐具，于眾前坐，告諸比丘：「我以初成佛時所思惟禪法少許禪分，於今半月，思惟作是念：『諸有眾生，生受皆有因緣，非無因緣。云何因緣？欲是因緣、覺是因緣、觸是因緣
現代漢語譯本： 當時，世尊告訴眾比丘：『如果沙門或婆羅門對於各種感受不能如實地瞭解，不能如實地瞭解感受的生起、感受的滅去、導致感受生起的道路、導致感受滅去的道路、感受的樂味、感受的過患、感受的解脫，那麼他們就不是真正的沙門，也不是真正的婆羅門，他們不同於真正的沙門，也不同於真正的婆羅門，他們不能實現沙門或婆羅門的真正意義，他們不能在現世親自證悟並確信：『我的生死已經終結，清凈的修行已經建立，該做的事情已經完成，我清楚地知道自己不會再有來生。』 『如果沙門或婆羅門對於各種感受能夠如實地瞭解，能夠如實地瞭解感受的生起、感受的滅去、導致感受生起的道路、導致感受滅去的道路、感受的樂味、感受的過患、感受的解脫，那麼他們就是真正的沙門中的沙門，婆羅門中的婆羅門，他們等同於真正的沙門，也等同於真正的婆羅門，他們能實現沙門或婆羅門的真正意義，他們能在現世親自證悟並確信：『我的生死已經終結，清凈的修行已經建立，該做的事情已經完成，我清楚地知道自己不會再有來生。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地接受並奉行。 如同沙門和非沙門，沙門之數和非沙門之數也是如此。 （四八一） 我聽到的是這樣的： 有一次，佛陀住在壹奢能伽羅國的壹奢能伽羅林中。 當時，世尊告訴眾比丘：『我打算在這裡進行為期半個月的禪修。各位比丘！不要再來打擾我，除了乞食和布薩之外，就專心禪修，不要再來打擾我，除了乞食和布薩之外。』 當時，世尊半個月過後，鋪好坐具，在眾人面前坐下，告訴眾比丘：『我以初成佛時所思惟的禪法中的少許禪定，在這半個月里，思惟並這樣想：『一切眾生的感受，其產生都有因緣，並非沒有因緣。是什麼因緣呢？欲是因緣，覺是因緣，觸是因緣。』
English version: At that time, the Blessed One said to the monks: 'If a recluse or a Brahmin does not truly understand feelings, the arising of feelings, the cessation of feelings, the path leading to the arising of feelings, the path leading to the cessation of feelings, the gratification of feelings, the danger of feelings, and the escape from feelings, then they are not a true recluse, nor a true Brahmin. They are different from true recluses and different from true Brahmins. They do not realize the true meaning of a recluse or a Brahmin. They cannot, in this very life, realize and bear witness: 「Birth is destroyed, the holy life has been lived, what had to be done has been done, and I know that there will be no further existence.」' 'If a recluse or a Brahmin truly understands feelings, the arising of feelings, the cessation of feelings, the path leading to the arising of feelings, the path leading to the cessation of feelings, the gratification of feelings, the danger of feelings, and the escape from feelings, then they are a true recluse among recluses, a true Brahmin among Brahmins. They are the same as true recluses and the same as true Brahmins. They realize the true meaning of a recluse or a Brahmin. They can, in this very life, realize and bear witness: 「Birth is destroyed, the holy life has been lived, what had to be done has been done, and I know that there will be no further existence.」' After the Buddha had spoken this discourse, the monks, delighted by the Buddha's words, accepted and practiced them. Just as with recluses and non-recluses, so it is with the number of recluses and the number of non-recluses. (481) Thus have I heard: At one time, the Buddha was dwelling in the Isigili forest in the country of Isigili. Then, the Blessed One said to the monks: 'I wish to spend half a month in meditation here. Monks! Do not disturb me, except for alms-gathering and the Uposatha. Then, meditate diligently and do not disturb me, except for alms-gathering and the Uposatha.' Then, after half a month had passed, the Blessed One arranged his seat and sat down before the assembly, saying to the monks: 'With a small portion of the meditation that I contemplated when I first became enlightened, I have been contemplating for the past half month, thinking: 「The feelings of all beings arise due to causes, not without causes. What are these causes? Desire is a cause, perception is a cause, contact is a cause.」'
。』
「諸比丘！于欲不寂滅、覺不寂滅、觸不寂滅，彼因緣故，眾生生受，以不寂滅因緣故，眾生生受。彼欲寂滅、覺不寂滅、觸不寂滅，以彼因緣故，眾生生受，以不寂滅因緣故，眾生生受。彼欲寂滅、覺寂滅、觸不寂滅，以彼因緣故，眾生生受，以不寂滅因緣故，眾生生受。彼欲寂滅、覺寂滅、觸寂滅，以彼因緣故，眾生生受，以彼寂滅因緣故，眾生生受。邪見因緣故，眾生生受，邪見不寂滅因緣故，眾生生受。邪志、邪語、邪業、邪命、邪方便、邪念、邪定、邪解脫、邪智因緣故，眾生生受，邪智不寂滅因緣故，眾生生受。正見因緣故，眾生生受，正見寂滅因緣故，眾生生受。正志、正語、正業、正命、正方便、正念、正定、正解脫、正智因緣故，眾生生受，正智寂滅因緣故，眾生生受。若彼欲不得者得、不獲者獲、不證者證生，以彼因緣故，眾生生受，以彼寂滅因緣故，眾生生受。是名不寂滅因緣，眾生生受，寂滅因緣，眾生生受。
「若沙門、婆羅門如是緣緣、緣緣集、緣緣滅、緣緣集道跡、緣緣滅道跡不如實知者，彼非沙門之沙門、非婆羅門之婆羅門，不同沙門之沙門、不同婆羅門之婆羅門，非沙門義、非婆羅門義，現法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有
現代漢語譯本： 『諸位比丘！如果對慾望沒有寂滅，對感受沒有寂滅，對觸覺沒有寂滅，因為這些因緣，眾生會產生感受，因為不寂滅的因緣，眾生會產生感受。如果慾望寂滅，感受沒有寂滅，觸覺沒有寂滅，因為這些因緣，眾生會產生感受，因為不寂滅的因緣，眾生會產生感受。如果慾望寂滅，感受寂滅，觸覺沒有寂滅，因為這些因緣，眾生會產生感受，因為不寂滅的因緣，眾生會產生感受。如果慾望寂滅，感受寂滅，觸覺寂滅，因為這些因緣，眾生會產生感受，因為寂滅的因緣，眾生會產生感受。因為邪見的因緣，眾生會產生感受，因為邪見不寂滅的因緣，眾生會產生感受。因為邪志、邪語、邪業、邪命、邪方便、邪念、邪定、邪解脫、邪智的因緣，眾生會產生感受，因為邪智不寂滅的因緣，眾生會產生感受。因為正見的因緣，眾生會產生感受，因為正見寂滅的因緣，眾生會產生感受。因為正志、正語、正業、正命、正方便、正念、正定、正解脫、正智的因緣，眾生會產生感受，因為正智寂滅的因緣，眾生會產生感受。如果那些未得到的慾望得到，未獲得的獲得，未證悟的證悟產生，因為這些因緣，眾生會產生感受，因為這些寂滅的因緣，眾生會產生感受。這就是不寂滅的因緣，眾生會產生感受，寂滅的因緣，眾生會產生感受。』 『如果沙門或婆羅門不能如實地知道這些因緣的生起、因緣的集起、因緣的滅去、因緣集起的道跡、因緣滅去的道跡，那麼他們就不是真正的沙門或婆羅門，他們與真正的沙門或婆羅門不同，他們不符合沙門或婆羅門的意義，他們不能在現世親自證悟並確信：『我的生死已經終結，梵行已經建立，該做的已經完成，我不再受後有。』
English version: 'Monks! If there is no cessation of desire, no cessation of feeling, no cessation of contact, because of these conditions, beings experience feelings; because of the condition of non-cessation, beings experience feelings. If desire ceases, but feeling does not cease, and contact does not cease, because of these conditions, beings experience feelings; because of the condition of non-cessation, beings experience feelings. If desire ceases, feeling ceases, but contact does not cease, because of these conditions, beings experience feelings; because of the condition of non-cessation, beings experience feelings. If desire ceases, feeling ceases, and contact ceases, because of these conditions, beings experience feelings; because of the condition of cessation, beings experience feelings. Because of the condition of wrong view, beings experience feelings; because of the condition of non-cessation of wrong view, beings experience feelings. Because of the conditions of wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong knowledge, beings experience feelings; because of the condition of non-cessation of wrong knowledge, beings experience feelings. Because of the condition of right view, beings experience feelings; because of the condition of cessation of right view, beings experience feelings. Because of the conditions of right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge, beings experience feelings; because of the condition of cessation of right knowledge, beings experience feelings. If those desires that have not been obtained are obtained, those that have not been acquired are acquired, and those that have not been realized are realized, because of these conditions, beings experience feelings; because of these conditions of cessation, beings experience feelings. This is called the condition of non-cessation, by which beings experience feelings, and the condition of cessation, by which beings experience feelings.' 'If a recluse or a Brahmin does not truly know the arising of these conditions, the gathering of these conditions, the cessation of these conditions, the path leading to the gathering of these conditions, and the path leading to the cessation of these conditions, then they are not a true recluse or a true Brahmin, they are different from a true recluse or a true Brahmin, they do not fulfill the meaning of a recluse or a Brahmin, and they cannot personally realize and confirm in this very life: 『Birth has been exhausted, the holy life has been lived, what had to be done has been done, and there is no more future existence.』
。』
「若沙門、婆羅門於此緣緣、緣緣集、緣緣滅、緣緣集道跡、緣緣滅道跡如實知者，當知是沙門之沙門、婆羅門之婆羅門，同沙門、同婆羅門，以沙門義、婆羅門義，現法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四八二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。夏安居時。
爾時，給孤獨長者來詣佛所，稽首禮足，卻坐一面，佛為說法，示、教、照、喜，說種種法。示、教、照、喜已，從座起，整衣服，為佛作禮，合掌白佛言：「唯愿世尊與諸大眾受我三月請衣被、飲食、應病湯藥。」
爾時，世尊默然而許。
時，給孤獨長者知佛默然受請已，從座起去，還歸自家，過三月已，來詣佛所，稽首禮足，退坐一面。佛告給孤獨長者：「善哉！長者！三月供養衣被、飲食、應病湯藥。汝以莊嚴凈治上道，于未來世當獲安樂果報，然汝今莫得默然樂受此法，汝當精勤，時時學遠離喜樂，具足身作證。」
時，給孤獨長者聞佛所說，歡喜隨喜，從座起而去
現代漢語譯本 『如果沙門或婆羅門能夠如實地知曉此緣起、緣起之集、緣起之滅、緣起之集道跡、緣起之滅道跡，應當知道他們才是真正的沙門中的沙門、婆羅門中的婆羅門，與沙門、婆羅門相同，以沙門之義、婆羅門之義，在現世親自證悟：『我已生盡，梵行已立，所作已作，自知不再有後世。』 佛陀說完此經后，眾比丘聽聞佛陀所說，歡喜奉行。 （四八二） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。當時正值夏季安居期間。 那時，給孤獨長者來到佛陀所在之處，頂禮佛足，退坐一旁。佛陀為他說法，開示、教導、啓發、令其歡喜，說了種種佛法。開示、教導、啓發、令其歡喜后，給孤獨長者從座位起身，整理衣物，向佛陀作禮，合掌對佛陀說：『唯愿世尊與諸位大眾接受我三個月的供養，包括衣物、飲食、以及生病時的湯藥。』 當時，世尊默然應允。 給孤獨長者知道佛陀默然接受供養后，便從座位起身離去，回到家中。過了三個月后，他來到佛陀所在之處，頂禮佛足，退坐一旁。佛陀告訴給孤獨長者：『善哉！長者！你三個月供養衣物、飲食、以及生病時的湯藥。你以此莊嚴清凈的修行，在未來世將獲得安樂的果報。然而，你現在不要只是默默地享受此法，你應當精勤，時時學習遠離喜樂，具足以身體證悟。』 當時，給孤獨長者聽聞佛陀所說，歡喜隨喜，從座位起身離去。
English version 'If a 'shramana' or a 'brahmana' truly understands this dependent origination, the arising of dependent origination, the cessation of dependent origination, the path leading to the arising of dependent origination, and the path leading to the cessation of dependent origination, then know that they are the true 'shramana' among 'shramanas', the true 'brahmana' among 'brahmanas', the same as 'shramanas' and 'brahmanas', and through the meaning of 'shramana' and 'brahmana', they realize for themselves in this very life: 『Birth is exhausted, the holy life is established, what had to be done is done, and I know for myself that there will be no further existence.』' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (482) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. It was during the summer retreat. At that time, the elder Anathapindika came to where the Buddha was, bowed his head at the Buddha's feet, and sat down to one side. The Buddha taught him the Dharma, showing, instructing, illuminating, and gladdening him, speaking on various aspects of the Dharma. Having shown, instructed, illuminated, and gladdened him, the elder Anathapindika rose from his seat, adjusted his robe, bowed to the Buddha, and with palms joined, said to the Buddha: 'May the World-Honored One and the assembly accept my offering of robes, food, and medicine for the sick for three months.' At that time, the World-Honored One silently consented. When the elder Anathapindika knew that the Buddha had silently accepted his offering, he rose from his seat and departed, returning to his home. After three months had passed, he came to where the Buddha was, bowed his head at the Buddha's feet, and sat down to one side. The Buddha said to the elder Anathapindika: 'Well done, elder! For three months you have offered robes, food, and medicine for the sick. With this adorned and purified practice, you will obtain the fruit of happiness in the future. However, you should not now merely silently enjoy this Dharma; you should be diligent, constantly learning to be detached from joy and pleasure, and fully realize it through your own body.' At that time, the elder Anathapindika, having heard what the Buddha said, rejoiced and followed along, and rose from his seat and departed.
。
爾時，尊者舍利弗于眾中坐，知給孤獨長者去已，白佛言：「奇哉！世尊！善為給孤獨長者說法，善勸勵給孤獨長者，言：『汝已三月具足供養如來大眾中，凈治上道，于未來世，當受樂報；汝莫默然樂著此福，汝當時時學遠離喜樂，具足身作證。』世尊！若使聖弟子學遠離喜樂，具足身作證，得遠離五法，修滿五法。云何遠離五法？謂斷欲所長養喜、斷欲所長養憂、斷欲所長養舍、斷不善所長養喜、斷不善所長養憂，是名五法遠離。云何修滿五法？謂隨喜、歡喜、猗息、樂、一心。」
佛告舍利弗：「如是，如是。若聖弟子修學遠離喜樂，具足身作證，遠離五法，修滿五法。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四八三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有食念者、有無食念者、有無食無食念者；有食樂者、無食樂者、有無食無食樂者；有食舍者、有無食舍者、有無食無食舍者；有食解脫者、有無食解脫者、有無食無食解脫者。
「云何食念？謂五欲因緣生念。云何無食念？謂比丘離欲、離惡不善法，有覺有觀，離生喜樂，初禪具足住，是名無食念
現代漢語譯本： 當時，尊者舍利弗在眾人中坐著，知道給孤獨長者已經離開，就對佛說：『真是奇特啊！世尊！您善於為給孤獨長者說法，善於勸勉給孤獨長者，說：『你已經三個月圓滿地供養如來大眾，清凈地修習上乘之道，在未來世，應當承受快樂的果報；你不要默默地貪戀這種福報，你應當常常學習遠離喜樂，圓滿地以自身證悟。』世尊！如果聖弟子學習遠離喜樂，圓滿地以自身證悟，就能遠離五種法，修滿五種法。如何遠離五種法呢？就是斷除由慾望所滋長的喜、斷除由慾望所滋長的憂、斷除由慾望所滋長的舍、斷除由不善所滋長的喜、斷除由不善所滋長的憂，這稱為遠離五種法。如何修滿五種法呢？就是隨喜、歡喜、猗息、樂、一心。』 佛告訴舍利弗：『是的，是的。如果聖弟子修習遠離喜樂，圓滿地以自身證悟，就能遠離五種法，修滿五種法。』 佛說完這部經后，眾比丘聽了佛所說，都歡喜地奉行。
（四八三） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有以食爲念的、有不以食爲念的、有非以食非不以食爲念的；有以食為樂的、有不以食為樂的、有非以食非不以食為樂的；有以食為舍的、有不以食為舍的、有非以食非不以食為舍的；有以食為解脫的、有不以食為解脫的、有非以食非不以食為解脫的。』 『什麼是以食爲念呢？就是由五欲因緣所生的念。什麼是不以食爲念呢？就是比丘離開慾望、離開邪惡不善的法，有覺有觀，因遠離（欲）而生喜樂，圓滿地安住于初禪，這稱為不以食爲念。
English version: At that time, the Venerable Sariputra, sitting in the assembly, knowing that the Elder Anathapindika had departed, said to the Buddha: 'It is wonderful, O Blessed One! You have skillfully taught the Elder Anathapindika, and skillfully exhorted him, saying: 「You have for three months fully offered to the Tathagata and the Sangha, purified the supreme path, and in the future, you shall receive the reward of happiness; do not silently cling to this merit, you should always learn to be detached from joy and pleasure, and fully realize it through your own body.」 O Blessed One! If a noble disciple learns to be detached from joy and pleasure, and fully realizes it through his own body, he will be detached from five things and cultivate five things to perfection. How does one become detached from five things? It is to abandon the joy that is nourished by desire, to abandon the sorrow that is nourished by desire, to abandon the equanimity that is nourished by desire, to abandon the joy that is nourished by unwholesomeness, and to abandon the sorrow that is nourished by unwholesomeness. This is called detachment from five things. How does one cultivate five things to perfection? It is to rejoice, to be delighted, to be tranquil, to be happy, and to be one-pointed in mind.' The Buddha said to Sariputra: 'So it is, so it is. If a noble disciple cultivates detachment from joy and pleasure, and fully realizes it through his own body, he will be detached from five things and cultivate five things to perfection.' After the Buddha had spoken this sutra, the monks, having heard what the Buddha had said, joyfully practiced it.
(483) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Blessed One said to the monks: 'There are those who have mindfulness based on food, those who have mindfulness not based on food, and those who have mindfulness neither based on food nor not based on food; there are those who have pleasure based on food, those who have pleasure not based on food, and those who have pleasure neither based on food nor not based on food; there are those who have equanimity based on food, those who have equanimity not based on food, and those who have equanimity neither based on food nor not based on food; there are those who have liberation based on food, those who have liberation not based on food, and those who have liberation neither based on food nor not based on food.' 'What is mindfulness based on food? It is mindfulness that arises from the conditions of the five desires. What is mindfulness not based on food? It is when a monk, having abandoned desire, having abandoned evil and unwholesome things, with initial thought and sustained thought, having the joy and happiness born of detachment, abides in the first jhana, this is called mindfulness not based on food.'
。云何無食無食念？謂比丘有覺有觀息，內凈一心，無覺無觀，定生喜樂，第二禪具足住，是名無食無食念。
「云何有食樂？謂五欲因緣生樂、生喜，是名有食樂。云何無食樂？謂息有覺有觀，內凈一心，無覺無觀，定生喜樂，是名無食樂。云何無食無食樂？謂比丘離喜貪，舍心住正念正知，安樂住彼聖說舍，是名無食無食樂。
「云何有食舍？謂五欲因緣生舍，是名有食舍。云何無食舍？謂彼比丘離喜貪，舍心住正念正知，安樂住彼聖說舍，第三禪具足住，是名無食舍。云何無食無食舍？謂比丘離苦息樂，憂喜先已離，不苦不樂舍，凈念一心，第四禪具足住，是名無食無食舍。
「云何有食解脫？謂色俱行。云何無食解脫？謂無色俱行。云何無食無食解脫？謂彼比丘貪慾不染、解脫，瞋恚、愚癡心不染、解脫，是名無食無食解脫。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四八四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，尊者跋陀羅比丘及尊者阿難俱住祇樹給孤獨園。
爾時，尊者阿難往詣尊者跋陀羅所，共相問訊慰勞已，於一面住
現代漢語譯本：什麼是『無食無食念』？是指比丘在覺和觀都止息后，內心清凈，達到一心不亂的狀態，沒有覺和觀，由禪定而生起喜悅和快樂，完全安住于第二禪，這稱為『無食無食念』。 什麼是『有食樂』？是指由五欲的因緣而產生的快樂和喜悅，這稱為『有食樂』。什麼是『無食樂』？是指止息了覺和觀，內心清凈，達到一心不亂的狀態，沒有覺和觀，由禪定而生起喜悅和快樂，這稱為『無食樂』。什麼是『無食無食樂』？是指比丘捨棄了對喜的貪戀，以舍心安住于正念和正知，安樂地安住于聖者所說的舍，這稱為『無食無食樂』。 什麼是『有食舍』？是指由五欲的因緣而產生的舍，這稱為『有食舍』。什麼是『無食舍』？是指比丘捨棄了對喜的貪戀，以舍心安住于正念和正知，安樂地安住于聖者所說的舍，完全安住于第三禪，這稱為『無食舍』。什麼是『無食無食舍』？是指比丘捨棄了苦和樂，憂和喜也早已離去，處於不苦不樂的舍的狀態，以清凈的念達到一心不亂，完全安住于第四禪，這稱為『無食無食舍』。 什麼是『有食解脫』？是指與色界相應的解脫。什麼是『無食解脫』？是指與無色界相應的解脫。什麼是『無食無食解脫』？是指比丘對貪慾不再執著，獲得解脫；對嗔恚和愚癡也不再執著，獲得解脫，這稱為『無食無食解脫』。 佛陀說完這部經后，眾比丘聽聞佛陀所說，都歡喜地奉行。 （四八四） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，尊者跋陀羅比丘和尊者阿難一同住在祇樹給孤獨園。 那時，尊者阿難前往尊者跋陀羅的住所，互相問候慰勞后，在一旁坐下。
English version: What is 『thought without food and without thought』? It refers to a bhikkhu who, having ceased both initial and sustained thought, has inner clarity and one-pointedness of mind, without initial and sustained thought, and joy and happiness arise from concentration, fully abiding in the second jhana. This is called 『thought without food and without thought』. What is 『pleasure with food』? It refers to the pleasure and joy that arise from the conditions of the five sensual desires. This is called 『pleasure with food』. What is 『pleasure without food』? It refers to the cessation of initial and sustained thought, inner clarity and one-pointedness of mind, without initial and sustained thought, and joy and happiness arise from concentration. This is called 『pleasure without food』. What is 『pleasure without food and without pleasure』? It refers to a bhikkhu who, having abandoned craving for joy, abides with equanimity, mindfulness, and clear comprehension, dwelling happily in the equanimity spoken of by the noble ones. This is called 『pleasure without food and without pleasure』. What is 『equanimity with food』? It refers to the equanimity that arises from the conditions of the five sensual desires. This is called 『equanimity with food』. What is 『equanimity without food』? It refers to a bhikkhu who, having abandoned craving for joy, abides with equanimity, mindfulness, and clear comprehension, dwelling happily in the equanimity spoken of by the noble ones, fully abiding in the third jhana. This is called 『equanimity without food』. What is 『equanimity without food and without equanimity』? It refers to a bhikkhu who, having abandoned pain and pleasure, and having previously abandoned sorrow and joy, abides in a state of neither-pain-nor-pleasure, with pure mindfulness and one-pointedness of mind, fully abiding in the fourth jhana. This is called 『equanimity without food and without equanimity』. What is 『liberation with food』? It refers to liberation associated with the realm of form. What is 『liberation without food』? It refers to liberation associated with the formless realm. What is 『liberation without food and without liberation』? It refers to a bhikkhu who is liberated from the defilement of craving, and liberated from the defilement of hatred and delusion. This is called 『liberation without food and without liberation』. Having spoken this discourse, the bhikkhus were delighted and practiced the Buddha』s teachings. (484) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika』s Park, in Savatthi. At that time, the venerable Bhaddara bhikkhu and the venerable Ananda were both dwelling in the Jeta Grove, Anathapindika』s Park. Then, the venerable Ananda went to the venerable Bhaddara, and after exchanging greetings and courtesies, sat down to one side.
。時，尊者阿難問尊者跋陀羅比丘言：「云何名為見第一？云何聞第一？云何樂第一？云何想第一？云何有第一？」
尊者跋陀羅語尊者阿難言：「有梵天自在造作、化如意，為世之父，若見彼梵天者，名曰見第一。
「阿難！有眾生離生喜樂，處處潤澤，處處敷悅，舉身充滿，無不滿處。所謂離生喜樂，彼從三昧起，舉聲唱說，遍告大眾：『極寂靜者，離生喜樂，極樂者，離生喜樂。』諸有聞彼聲者，是名聞第一。
「複次，阿難！有眾生於此身離喜之樂潤澤，處處潤澤，敷悅充滿，舉身充滿，無不滿處，所謂離喜之樂，是名樂第一。
「云何想第一？阿難！有眾生度一切識入處無所有，無所有入處具足住，若起彼想者，是名想第一。
「云何有第一？複次，阿難！有眾生度一切無所有入處，非想非非想入處具足住，若起彼有者，是名有第一。」
尊者阿難語尊者跋陀羅比丘言：「多有人作如是見、如是說，汝亦同彼，有何差別？我作方便問汝，汝當諦聽，當爲汝說。如其所觀，次第盡諸漏，是為見第一。如其所聞，次第盡諸漏，是名聞第一。如所生樂，次第盡諸漏者，是名樂第一。如其所想，次第盡諸漏者，是名想第一。如實觀察，次第盡諸漏，是名有第一
現代漢語譯本：當時，尊者阿難問尊者跋陀羅比丘說：『什麼叫做見第一？什麼叫做聞第一？什麼叫做樂第一？什麼叫做想第一？什麼叫做有第一？』 尊者跋陀羅對尊者阿難說：『有梵天能夠自在地創造和變化，隨心所欲，是世間的父親。如果能見到那位梵天，就叫做見第一。』 『阿難！有些眾生脫離了欲界的喜樂，處處感到滋潤，處處感到舒暢，全身都充滿喜樂，沒有哪個地方不充滿。這種脫離欲界而產生的喜樂，是從禪定中產生的。他們會高聲唱說，遍告大眾：『最寂靜的，是脫離欲界而產生的喜樂；最快樂的，是脫離欲界而產生的喜樂。』凡是聽到這種聲音的，就叫做聞第一。』 『再者，阿難！有些眾生在這個身體中，脫離了喜悅的快樂，感到滋潤，處處感到滋潤，舒暢充滿，全身充滿，沒有哪個地方不充滿。這種脫離喜悅的快樂，就叫做樂第一。』 『什麼叫做想第一？阿難！有些眾生超越了一切識的領域，進入無所有之處，安住于無所有之處。如果產生這種想法，就叫做想第一。』 『什麼叫做有第一？再者，阿難！有些眾生超越了一切無所有之處，進入非想非非想之處，安住于非想非非想之處。如果產生這種存在感，就叫做有第一。』 尊者阿難對尊者跋陀羅比丘說：『很多人都有這樣的見解和說法，你也和他們一樣，有什麼區別呢？我方便地問你，你應當仔細聽，我將為你解釋。像他們所觀察的那樣，次第地斷盡一切煩惱，這才是見第一。像他們所聽聞的那樣，次第地斷盡一切煩惱，這才是聞第一。像他們所產生的快樂那樣，次第地斷盡一切煩惱，這才是樂第一。像他們所想的那樣，次第地斷盡一切煩惱，這才是想第一。如實地觀察，次第地斷盡一切煩惱，這才是有第一。』
English version: At that time, the Venerable Ananda asked the Venerable Bhadra Bhikkhu, 'What is called the foremost in seeing? What is called the foremost in hearing? What is called the foremost in pleasure? What is called the foremost in thought? What is called the foremost in existence?' The Venerable Bhadra said to the Venerable Ananda, 'There is a Brahma who can freely create and transform at will, who is the father of the world. If one sees that Brahma, it is called the foremost in seeing.' 'Ananda! There are beings who have abandoned the joy and pleasure of the desire realm, and are everywhere refreshed, everywhere delighted, their whole bodies filled, with no place not filled. This joy and pleasure that arises from detachment, arises from samadhi. They will loudly proclaim, announcing to the masses: 'The most peaceful is the joy and pleasure that arises from detachment; the most joyful is the joy and pleasure that arises from detachment.' Those who hear this sound are called the foremost in hearing.' 'Furthermore, Ananda! There are beings who, in this body, have abandoned the pleasure of joy, and are refreshed, everywhere refreshed, delighted and filled, their whole bodies filled, with no place not filled. This pleasure that arises from the abandonment of joy is called the foremost in pleasure.' 'What is called the foremost in thought? Ananda! There are beings who have transcended all realms of consciousness, entered the realm of nothingness, and abide in the realm of nothingness. If they give rise to this thought, it is called the foremost in thought.' 'What is called the foremost in existence? Furthermore, Ananda! There are beings who have transcended all realms of nothingness, entered the realm of neither perception nor non-perception, and abide in the realm of neither perception nor non-perception. If they give rise to this sense of existence, it is called the foremost in existence.' The Venerable Ananda said to the Venerable Bhadra Bhikkhu, 'Many people have such views and say such things. You are the same as them, what is the difference? I ask you in a skillful way, you should listen carefully, and I will explain it to you. As they observe, gradually exhausting all defilements, this is the foremost in seeing. As they hear, gradually exhausting all defilements, this is the foremost in hearing. As the pleasure they experience, gradually exhausting all defilements, this is the foremost in pleasure. As they think, gradually exhausting all defilements, this is the foremost in thought. As they truly observe, gradually exhausting all defilements, this is the foremost in existence.'
。」
時，二正士共論說已，從座起去。
（四八五）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，瓶沙王詣尊者優陀夷所，稽首作禮，退坐一面。時，瓶沙王白尊者優陀夷言：「云何世尊所說諸受？」
優陀夷言：「大王！世尊說三受——樂受、苦受、不苦不樂受。」
瓶沙王白尊者優陀夷：「莫作是言：『世尊說三受——樂受、苦受、不苦不樂受。』正應有二受——樂受、苦受。若不苦不樂受，是則寂滅。」如是三說，優陀夷不能為王立三受，王亦不能立二受，俱共詣佛所，稽首禮足，退住一面。
時，尊者優陀夷以先所說，廣白世尊：「我亦不能立三受，王亦不能立二受，今故共來具問世尊如是之義，定有幾受？」
佛告優陀夷：「我有時說一受，或時說二受，或說三、四、五、六、十八、三十六，乃至百八受，或時說無量受。
「云何我說一受？如說所有受，皆悉是苦，是名我說一受。云何說二受？說身受、心受，是名二受。云何三受？樂受、苦受、不苦不樂受。云何四受？謂欲界系受、色界系受、無色界系受，及不繫受。云何說五受？謂樂根、喜根、苦根、憂根、舍根，是名說五受。云何說六受？謂眼觸生受
當時，兩位正士討論完畢，便從座位起身離去。 （四八五） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。 那時，瓶沙王前往尊者優陀夷的住所，向他頂禮問候，然後退坐在一旁。瓶沙王對尊者優陀夷說：『世尊所說的各種感受是怎樣的呢？』 優陀夷說：『大王，世尊說有三種感受——樂受、苦受、不苦不樂受。』 瓶沙王對尊者優陀夷說：『不要這樣說：「世尊說有三種感受——樂受、苦受、不苦不樂受。」應該只有兩種感受——樂受、苦受。如果是不苦不樂受，那就是寂滅。』這樣說了三次，優陀夷都不能讓國王接受三種感受的說法，國王也不能讓優陀夷接受兩種感受的說法，於是他們一同前往佛陀的住所，向佛陀頂禮問候，然後退坐在一旁。 當時，尊者優陀夷將之前所說的話，詳細地告訴了世尊：『我不能堅持三種感受的說法，國王也不能堅持兩種感受的說法，所以現在我們一同前來請教世尊，這感受究竟有幾種？』 佛陀告訴優陀夷：『我有時說一種感受，有時說兩種感受，有時說三、四、五、六、十八、三十六種，乃至一百零八種感受，有時說無量種感受。』 『我所說的一種感受是什麼呢？比如我說所有感受都是苦，這就是我所說的一種感受。我所說的兩種感受是什麼呢？是身受和心受，這就是我所說的兩種感受。我所說的三種感受是什麼呢？是樂受、苦受、不苦不樂受。我所說的四種感受是什麼呢？是指欲界系受、色界系受、無色界系受，以及不繫受。我所說的五種感受是什麼呢？是指樂根、喜根、苦根、憂根、舍根，這就是我所說的五種感受。我所說的六種感受是什麼呢？是指眼觸所生的感受
At that time, the two righteous men, having finished their discussion, rose from their seats and departed. (485) Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove in Rajagriha. Then, King Bimbisara went to the Venerable Udāyi, bowed his head in reverence, and sat down to one side. King Bimbisara then said to the Venerable Udāyi, 'What are the feelings that the Blessed One has spoken of?' Udāyi said, 'Great King, the Blessed One has spoken of three feelings—pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling.' King Bimbisara said to the Venerable Udāyi, 'Do not say, 「The Blessed One has spoken of three feelings—pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling.」 There should only be two feelings—pleasant feeling and painful feeling. If there is neither-pleasant-nor-painful feeling, then that is cessation.' After saying this three times, Udāyi could not establish the three feelings for the king, nor could the king establish the two feelings for Udāyi. Together, they went to the Buddha, bowed their heads in reverence, and stood to one side. Then, the Venerable Udāyi, recounting what had been said earlier, explained to the Blessed One, 'I could not establish the three feelings, nor could the king establish the two feelings. Therefore, we have come together to ask the Blessed One about this matter. How many feelings are there definitively?' The Buddha said to Udāyi, 'Sometimes I speak of one feeling, sometimes I speak of two feelings, sometimes I speak of three, four, five, six, eighteen, thirty-six, even one hundred and eight feelings, and sometimes I speak of countless feelings.' 'How do I speak of one feeling? For example, when I say that all feelings are suffering, that is what I mean by one feeling. How do I speak of two feelings? I speak of bodily feeling and mental feeling, that is what I mean by two feelings. How do I speak of three feelings? Pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. How do I speak of four feelings? I refer to feelings associated with the desire realm, the form realm, the formless realm, and unassociated feelings. How do I speak of five feelings? I refer to the pleasure faculty, the joy faculty, the pain faculty, the displeasure faculty, and the equanimity faculty, that is what I mean by five feelings. How do I speak of six feelings? I refer to the feeling born of eye contact
。耳、鼻、舌、身、意觸生受。云何說十八受？謂隨六喜行、隨六憂行、隨六舍行受，是名說十八受。云何三十六受，依六貪著喜、依六離貪著喜、依六貪著憂、依六離貪著憂、依六貪著舍、依六離貪著舍，是名說三十六受。云何說百八受？謂三十六受，過去三十六、未來三十六、現在三十六，是名說百八受。云何說無量受？如說此受彼受等，比如是無量名說，是名說無量受。
「優陀夷！我如是種種說受如實義，世間不解，故而共諍論，共相違反，終竟不得我法、律中真實之義以自止息。優陀夷！若於我此所說種種受義，如實解知者，不起諍論、共相違反，起、未起諍能以法、律止令休息。
「然，優陀夷！有二受，欲受、離欲受。云何欲受，五欲功德因緣生受，是名欲受。云何離欲受？謂比丘離欲、惡不善法，有覺有觀，離生喜樂，初禪具足住，是名離欲受。
「若有說言眾生依此初禪，唯是為樂非餘者，此則不然。所以者何？更有勝樂過於此故，何者是？謂比丘離有覺有觀，內凈，定生喜、樂，第二禪具足住，是名勝樂。如是，乃至非想非非想入處，轉轉勝說。
「若有說言：『唯有此處，乃至非想非非想極樂非余。』亦復不然
現代漢語譯本：耳、鼻、舌、身、意接觸產生感受。為什麼說有十八種感受呢？這是指隨著六種喜的活動、六種憂的活動、六種舍的活動而產生的感受，這被稱為十八種感受。為什麼說有三十六種感受呢？這是指基於六種貪著的喜、六種離貪著的喜、六種貪著的憂、六種離貪著的憂、六種貪著的舍、六種離貪著的舍，這被稱為三十六種感受。為什麼說有一百零八種感受呢？這是指三十六種感受，過去三十六種、未來三十六種、現在三十六種，這被稱為一百零八種感受。為什麼說有無量種感受呢？就像說這種感受、那種感受等等，像這樣有無數種名稱的說法，這被稱為無量種感受。 『優陀夷！我這樣種種地如實解釋感受的意義，世間的人不理解，所以互相爭論，互相違背，最終不能在我所說的法和律中找到真實的意義來使自己平靜下來。優陀夷！如果有人對我所說的種種感受的意義，如實地理解，就不會產生爭論、互相違背，對於已經產生或未產生的爭論，能用我所說的法和律來平息。』 『然而，優陀夷！有兩種感受，欲的感受和離欲的感受。什麼是欲的感受呢？是指由五種慾望的功德所產生的感受，這被稱為欲的感受。什麼是離欲的感受呢？是指比丘離開慾望、惡和不善的法，有覺有觀，由遠離而產生喜樂，具足安住于初禪，這被稱為離欲的感受。』 『如果有人說眾生依靠這初禪，只有快樂而沒有其他，這是不對的。為什麼呢？因為還有比這更殊勝的快樂，那是什麼呢？是指比丘離開覺和觀，內心清凈，由禪定產生喜樂，具足安住于第二禪，這被稱為殊勝的快樂。像這樣，乃至到達非想非非想入處，都是逐漸殊勝的說法。』 『如果有人說：『只有此處，乃至非想非非想才是極樂，沒有其他。』這也是不對的。
English version: The ear, nose, tongue, body, and mind experience feelings through contact. Why are there said to be eighteen kinds of feelings? This refers to the feelings that arise with six kinds of pleasant activities, six kinds of unpleasant activities, and six kinds of neutral activities; these are called the eighteen kinds of feelings. Why are there said to be thirty-six kinds of feelings? This refers to the feelings based on six kinds of attachment to pleasure, six kinds of detachment from pleasure, six kinds of attachment to displeasure, six kinds of detachment from displeasure, six kinds of attachment to neutrality, and six kinds of detachment from neutrality; these are called the thirty-six kinds of feelings. Why are there said to be one hundred and eight kinds of feelings? This refers to the thirty-six kinds of feelings, the thirty-six past, the thirty-six future, and the thirty-six present; these are called the one hundred and eight kinds of feelings. Why are there said to be immeasurable kinds of feelings? It is like saying this feeling, that feeling, etc., with countless names; these are called immeasurable kinds of feelings. 'Udayi! I have thus explained the true meaning of feelings in various ways, but the world does not understand, so they argue with each other, contradict each other, and ultimately cannot find the true meaning in my Dharma and Vinaya to calm themselves. Udayi! If someone truly understands the meaning of the various feelings I have explained, they will not engage in arguments or contradictions, and they can use my Dharma and Vinaya to quell any disputes that have arisen or may arise.' 'However, Udayi! There are two kinds of feelings: feelings of desire and feelings of detachment from desire. What are feelings of desire? They are the feelings that arise from the merits of the five desires; these are called feelings of desire. What are feelings of detachment from desire? They are the feelings of a bhikkhu who has abandoned desire, evil, and unwholesome dharmas, who has initial and sustained thought, and who experiences joy and happiness born of detachment, fully abiding in the first jhana; these are called feelings of detachment from desire.' 'If someone says that beings rely on this first jhana and that there is only happiness and nothing else, this is not correct. Why? Because there is a more superior happiness than this. What is it? It is when a bhikkhu abandons initial and sustained thought, has inner purity, and experiences joy and happiness born of concentration, fully abiding in the second jhana; this is called superior happiness. In this way, up to the realm of neither perception nor non-perception, each is described as increasingly superior.' 'If someone says, 『Only this place, up to neither perception nor non-perception, is the ultimate happiness, and there is no other,』 this is also not correct.'
。所以者何？更有勝樂過於此故，何者是？謂比丘度一切非想非非想入處，想受滅，身作證具足住，是名勝樂過於彼者。
「若有異學出家作是說言：『沙門釋種子唯說想受滅，名為至樂。』此所不應。所以者何？應當語言：『此非世尊所說受樂數，世尊說受樂數者，如說。』
「優陀夷！有四種樂。何等為四？謂離欲樂、遠離樂、寂滅樂、菩提樂。」
佛說此經已，尊者優陀夷及瓶沙王聞佛所說，歡喜奉行。
（四八六）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「若於一法，生正厭離、不樂、背舍，得盡諸漏，所謂一切眾生由食而存。復有二法，名及色。復有三法，謂三受。復有四法，謂四食。復有五法，謂五受陰。復有六法，謂六內外入處。復有七法，謂七識住。復有八法，謂世八法。復有九法，謂九眾生居。復有十法，謂十業跡。於此十法，生厭、不樂、背舍，得盡諸漏。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四八七）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「若於一法，生正厭離、不樂、背舍，究竟苦邊，解脫于苦，謂一切眾生由食而存
這是為什麼呢？因為還有比這更殊勝的快樂，那是什麼呢？是指比丘超越一切非想非非想處，達到想受滅，以身體親自證悟並安住于其中，這才是比那更殊勝的快樂。 『如果有其他學派的出家人這樣說：『沙門釋迦的弟子只說想受滅是最高的快樂。』這種說法是不對的。為什麼呢？應該這樣說：『這不是世尊所說的快樂的範疇，世尊所說的快樂的範疇是這樣的。』 『優陀夷！有四種快樂。是哪四種呢？是指離欲的快樂、遠離的快樂、寂滅的快樂、菩提的快樂。』 佛陀說完這部經后，尊者優陀夷和瓶沙王聽了佛陀的教誨，都歡喜地接受並奉行。 （四八六） 我是這樣聽說的： 有一次，佛陀住在王舍城的迦蘭陀竹園。 當時，世尊告訴眾比丘：『如果對於一種法，生起正確的厭離、不喜、背棄，就能斷盡一切煩惱，這指的是一切眾生都依靠食物而生存。還有兩種法，是名和色。還有三種法，是三種感受。還有四種法，是四種食物。還有五種法，是五種受陰。還有六種法，是六種內外入處。還有七種法，是七種識住。還有八種法，是世間的八法。還有九種法，是九種眾生居住的地方。還有十種法，是十種業跡。對於這十種法，生起厭離、不喜、背棄，就能斷盡一切煩惱。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地接受並奉行。 （四八七） 我是這樣聽說的： 有一次，佛陀住在王舍城的迦蘭陀竹園。 當時，世尊告訴眾比丘：『如果對於一種法，生起正確的厭離、不喜、背棄，就能究竟苦的邊際，從苦中解脫出來，這指的是一切眾生都依靠食物而生存。
Why is that? Because there is a superior bliss beyond this, and what is that? It is when a bhikkhu, having transcended all the sphere of neither perception nor non-perception, attains the cessation of perception and feeling, and having realized it with his own body, abides in it. This is the superior bliss beyond that. 『If other ascetics from different schools were to say: 『The disciples of the Śākya ascetics only say that the cessation of perception and feeling is the ultimate bliss.』 This is not correct. Why is that? One should say: 『This is not the category of bliss spoken of by the Blessed One. The category of bliss spoken of by the Blessed One is as follows.』 『Udayin! There are four kinds of bliss. What are the four? They are the bliss of detachment, the bliss of seclusion, the bliss of cessation, and the bliss of enlightenment.』 After the Buddha had spoken this discourse, the venerable Udayin and King Bimbisara, having heard what the Buddha had said, rejoiced and practiced accordingly. (486) Thus have I heard: At one time, the Buddha was dwelling in the Bamboo Grove of Kalandaka in Rajagaha. Then, the Blessed One addressed the bhikkhus, saying: 『If with regard to one thing, one generates right revulsion, dislike, and turning away, one will exhaust all the defilements. This refers to all beings who subsist on food. There are also two things, namely name and form. There are also three things, namely the three feelings. There are also four things, namely the four kinds of nutriment. There are also five things, namely the five aggregates of clinging. There are also six things, namely the six internal and external sense bases. There are also seven things, namely the seven stations of consciousness. There are also eight things, namely the eight worldly conditions. There are also nine things, namely the nine abodes of beings. There are also ten things, namely the ten courses of action. With regard to these ten things, by generating revulsion, dislike, and turning away, one will exhaust all the defilements.』 After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly. (487) Thus have I heard: At one time, the Buddha was dwelling in the Bamboo Grove of Kalandaka in Rajagaha. Then, the Blessed One addressed the bhikkhus, saying: 『If with regard to one thing, one generates right revulsion, dislike, and turning away, one will reach the end of suffering and be liberated from suffering. This refers to all beings who subsist on food.』
。復有二法，名及色。復有三法，謂三受。復有四法，謂四食。復有五法，謂五受陰。復有六法，謂六內外入處。復有七法，謂七識住。復有八法，謂世八法。復有九法，謂九眾生居。復有十法，謂十業跡。於此十法，生正厭離、不樂、背舍，究竟苦邊，解脫于苦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四八八）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「若於一法，觀察無常、觀察變易、觀察離欲、觀察滅、觀察舍離，得盡諸漏，謂一切眾生由食而存。復有二法，名及色。復有三法，謂三受。復有四法，謂四食。復有五法，謂五受陰。復有六法，謂六內外入處。復有七法，謂七識住。復有八法，謂世八法。復有九法，謂九眾生居。復有十法，謂十業跡。於此十法，正觀無常、觀察變易、觀察離欲、觀察滅、觀察舍離，得盡諸漏。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四八九）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「若於一法，觀察無常、觀察變易、觀察離欲、觀察滅、觀察舍離，究竟苦邊，解脫于苦，謂一切眾生由食存。復有二法，名及色
現代漢語譯本： 還有兩種法，名為『名』和『色』。還有三種法，稱為『三受』。還有四種法，稱為『四食』。還有五種法，稱為『五受陰』。還有六種法，稱為『六內外入處』。還有七種法，稱為『七識住』。還有八種法，稱為『世八法』。還有九種法，稱為『九眾生居』。還有十種法，稱為『十業跡』。對於這十種法，生起正確的厭離、不喜、背棄，最終達到苦的盡頭，從苦中解脫。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。
如是我聞： 一時，佛陀住在王舍城迦蘭陀竹園。 那時，世尊告訴眾比丘：『如果對於一種法，觀察它的無常、觀察它的變易、觀察它的離欲、觀察它的滅、觀察它的舍離，就能漏盡煩惱，這指的是一切眾生依靠食物而生存。還有兩種法，名為『名』和『色』。還有三種法，稱為『三受』。還有四種法，稱為『四食』。還有五種法，稱為『五受陰』。還有六種法，稱為『六內外入處』。還有七種法，稱為『七識住』。還有八種法，稱為『世八法』。還有九種法，稱為『九眾生居』。還有十種法，稱為『十業跡』。對於這十種法，正確地觀察它們的無常、觀察它們的變易、觀察它們的離欲、觀察它們的滅、觀察它們的舍離，就能漏盡煩惱。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。
如是我聞： 一時，佛陀住在王舍城迦蘭陀竹園。 那時，世尊告訴眾比丘：『如果對於一種法，觀察它的無常、觀察它的變易、觀察它的離欲、觀察它的滅、觀察它的舍離，就能最終達到苦的盡頭，從苦中解脫，這指的是一切眾生依靠食物而生存。還有兩種法，名為『名』和『色』。
English version: Furthermore, there are two dharmas, namely 『name』 and 『form』. Furthermore, there are three dharmas, called the 『three feelings』. Furthermore, there are four dharmas, called the 『four nutriments』. Furthermore, there are five dharmas, called the 『five aggregates of clinging』. Furthermore, there are six dharmas, called the 『six internal and external sense bases』. Furthermore, there are seven dharmas, called the 『seven abodes of consciousness』. Furthermore, there are eight dharmas, called the 『eight worldly conditions』. Furthermore, there are nine dharmas, called the 『nine abodes of beings』. Furthermore, there are ten dharmas, called the 『ten paths of action』. Regarding these ten dharmas, generating right revulsion, disliking, and turning away, one ultimately reaches the end of suffering and is liberated from suffering. After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly.
Thus have I heard: At one time, the Buddha was dwelling in the Bamboo Grove, Kalandaka』s Park, near Rajagaha. Then, the Blessed One addressed the monks, saying: 『If, regarding one dharma, one observes its impermanence, observes its change, observes its dispassion, observes its cessation, observes its relinquishment, one attains the extinction of all defilements, this refers to all beings subsisting on food. Furthermore, there are two dharmas, namely 『name』 and 『form』. Furthermore, there are three dharmas, called the 『three feelings』. Furthermore, there are four dharmas, called the 『four nutriments』. Furthermore, there are five dharmas, called the 『five aggregates of clinging』. Furthermore, there are six dharmas, called the 『six internal and external sense bases』. Furthermore, there are seven dharmas, called the 『seven abodes of consciousness』. Furthermore, there are eight dharmas, called the 『eight worldly conditions』. Furthermore, there are nine dharmas, called the 『nine abodes of beings』. Furthermore, there are ten dharmas, called the 『ten paths of action』. Regarding these ten dharmas, correctly observing their impermanence, observing their change, observing their dispassion, observing their cessation, observing their relinquishment, one attains the extinction of all defilements.』 After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly.
Thus have I heard: At one time, the Buddha was dwelling in the Bamboo Grove, Kalandaka』s Park, near Rajagaha. Then, the Blessed One addressed the monks, saying: 『If, regarding one dharma, one observes its impermanence, observes its change, observes its dispassion, observes its cessation, observes its relinquishment, one ultimately reaches the end of suffering and is liberated from suffering, this refers to all beings subsisting on food. Furthermore, there are two dharmas, namely 『name』 and 『form』.
。復有三法，謂三受。復有四法，謂四食。復有五法，謂五受陰。復有六法，謂六內外入處。復有七法，謂七識住。復有八法，謂世八法。復有九法，謂九眾生居。復有十法，謂十業跡。於此十業跡，觀察無常、觀察變易、觀察離欲、觀察滅、觀察舍離，究竟苦邊，解脫于苦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
雜阿含經卷第十七
（四五五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「緣界種種故生種種觸，緣種種觸生種種想，緣種種想生種種欲，緣種種欲生種種覺，緣種種覺生種種熱，緣種種熱生種種求。
「云何種種界？謂十八界，眼界，乃至法界。
「云何緣種種界生種種觸？云何？乃至緣種種熱生種種求？謂緣眼界生眼觸，非緣眼觸生眼界，但緣眼界生眼觸；緣眼觸生眼想，非緣眼想生眼觸，但緣眼觸生眼想；緣眼想生眼欲，非緣眼欲生眼想，但緣眼想生眼欲；緣眼欲生眼覺，非緣眼覺生眼欲，但緣眼欲生眼覺；緣眼覺生眼熱，非緣眼熱生眼覺，但緣眼覺生眼熱；緣眼熱生眼求，非緣眼求生眼熱，但緣眼熱生眼求。如是耳、鼻、舌、身、意界緣生意觸，乃至緣意熱生意求，亦如是廣說
現代漢語譯本：
還有三種法，稱為三受。還有四種法，稱為四食。還有五種法，稱為五受陰。還有六種法，稱為六內外入處。還有七種法，稱為七識住。還有八種法，稱為世間八法。還有九種法，稱為九眾生居。還有十種法，稱為十業跡。對於這十業跡，觀察無常、觀察變易、觀察離欲、觀察滅、觀察舍離，最終達到苦的盡頭，從苦中解脫。
佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。
《雜阿含經》卷第十七
（四五五）
我是這樣聽說的：
一時，佛住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『由於種種界而產生種種觸，由於種種觸而產生種種想，由於種種想而產生種種欲，由於種種欲而產生種種覺，由於種種覺而產生種種熱，由於種種熱而產生種種求。』
『什麼是種種界呢？就是十八界，眼界，乃至法界。』
『為什麼說由於種種界而產生種種觸？為什麼說乃至由於種種熱而產生種種求呢？就是說由於眼界而產生眼觸，不是由於眼觸而產生眼界，只是由於眼界而產生眼觸；由於眼觸而產生眼想，不是由於眼想而產生眼觸，只是由於眼觸而產生眼想；由於眼想而產生眼欲，不是由於眼欲而產生眼想，只是由於眼想而產生眼欲；由於眼欲而產生眼覺，不是由於眼覺而產生眼欲，只是由於眼欲而產生眼覺；由於眼覺而產生眼熱，不是由於眼熱而產生眼覺，只是由於眼覺而產生眼熱；由於眼熱而產生眼求，不是由於眼求而產生眼熱，只是由於眼熱而產生眼求。像這樣，耳、鼻、舌、身、意界由於產生意觸，乃至由於意熱而產生意求，也像這樣廣泛地說明。 還有三種法，稱為三受。還有四種法，稱為四食。還有五種法，稱為五受陰。還有六種法，稱為六內外入處。還有七種法，稱為七識住。還有八種法，稱為世間八法。還有九種法，稱為九眾生居。還有十種法，稱為十業跡。對於這十業跡，觀察無常、觀察變易、觀察離欲、觀察滅、觀察舍離，最終達到苦的盡頭，從苦中解脫。
佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。
《雜阿含經》卷第十七
（四五五）
我是這樣聽說的：
一時，佛住在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『由於種種界而產生種種觸，由於種種觸而產生種種想，由於種種想而產生種種欲，由於種種欲而產生種種覺，由於種種覺而產生種種熱，由於種種熱而產生種種求。』
『什麼是種種界呢？就是十八界，眼界，乃至法界。』
『為什麼說由於種種界而產生種種觸？為什麼說乃至由於種種熱而產生種種求呢？就是說由於眼界而產生眼觸，不是由於眼觸而產生眼界，只是由於眼界而產生眼觸；由於眼觸而產生眼想，不是由於眼想而產生眼觸，只是由於眼觸而產生眼想；由於眼想而產生眼欲，不是由於眼欲而產生眼想，只是由於眼想而產生眼欲；由於眼欲而產生眼覺，不是由於眼覺而產生眼欲，只是由於眼欲而產生眼覺；由於眼覺而產生眼熱，不是由於眼熱而產生眼覺，只是由於眼覺而產生眼熱；由於眼熱而產生眼求，不是由於眼求而產生眼熱，只是由於眼熱而產生眼求。像這樣，耳、鼻、舌、身、意界由於產生意觸，乃至由於意熱而產生意求，也像這樣廣泛地說明。
English version:
'Furthermore, there are three dharmas, called the three feelings. Furthermore, there are four dharmas, called the four nutriments. Furthermore, there are five dharmas, called the five aggregates of clinging. Furthermore, there are six dharmas, called the six internal and external sense bases. Furthermore, there are seven dharmas, called the seven abodes of consciousness. Furthermore, there are eight dharmas, called the eight worldly conditions. Furthermore, there are nine dharmas, called the nine abodes of beings. Furthermore, there are ten dharmas, called the ten paths of action. Regarding these ten paths of action, contemplate impermanence, contemplate change, contemplate detachment, contemplate cessation, contemplate relinquishment, ultimately reaching the end of suffering, and being liberated from suffering.'
After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly.
Samyukta Agama Sutra, Scroll 17
(455)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World-Honored One addressed the monks, saying: 'Due to various elements, various contacts arise; due to various contacts, various perceptions arise; due to various perceptions, various desires arise; due to various desires, various feelings arise; due to various feelings, various heat arises; due to various heat, various cravings arise.'
'What are the various elements? They are the eighteen elements: the eye element, and so on, up to the dharma element.'
'How do various contacts arise due to various elements? How, and so on, do various cravings arise due to various heat? It is that due to the eye element, eye contact arises; it is not that due to eye contact, the eye element arises, but only due to the eye element, eye contact arises; due to eye contact, eye perception arises; it is not that due to eye perception, eye contact arises, but only due to eye contact, eye perception arises; due to eye perception, eye desire arises; it is not that due to eye desire, eye perception arises, but only due to eye perception, eye desire arises; due to eye desire, eye feeling arises; it is not that due to eye feeling, eye desire arises, but only due to eye desire, eye feeling arises; due to eye feeling, eye heat arises; it is not that due to eye heat, eye feeling arises, but only due to eye feeling, eye heat arises; due to eye heat, eye craving arises; it is not that due to eye craving, eye heat arises, but only due to eye heat, eye craving arises. Likewise, the ear, nose, tongue, body, and mind elements, due to mind contact arising, and so on, up to due to mind heat, mind craving arising, are also explained in detail.' 'Furthermore, there are three dharmas, called the three feelings. Furthermore, there are four dharmas, called the four nutriments. Furthermore, there are five dharmas, called the five aggregates of clinging. Furthermore, there are six dharmas, called the six internal and external sense bases. Furthermore, there are seven dharmas, called the seven abodes of consciousness. Furthermore, there are eight dharmas, called the eight worldly conditions. Furthermore, there are nine dharmas, called the nine abodes of beings. Furthermore, there are ten dharmas, called the ten paths of action. Regarding these ten paths of action, contemplate impermanence, contemplate change, contemplate detachment, contemplate cessation, contemplate relinquishment, ultimately reaching the end of suffering, and being liberated from suffering.'
After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly.
Samyukta Agama Sutra, Scroll 17
(455)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World-Honored One addressed the monks, saying: 'Due to various elements, various contacts arise; due to various contacts, various perceptions arise; due to various perceptions, various desires arise; due to various desires, various feelings arise; due to various feelings, various heat arises; due to various heat, various cravings arise.'
'What are the various elements? They are the eighteen elements: the eye element, and so on, up to the dharma element.'
'How do various contacts arise due to various elements? How, and so on, do various cravings arise due to various heat? It is that due to the eye element, eye contact arises; it is not that due to eye contact, the eye element arises, but only due to the eye element, eye contact arises; due to eye contact, eye perception arises; it is not that due to eye perception, eye contact arises, but only due to eye contact, eye perception arises; due to eye perception, eye desire arises; it is not that due to eye desire, eye perception arises, but only due to eye perception, eye desire arises; due to eye desire, eye feeling arises; it is not that due to eye feeling, eye desire arises, but only due to eye desire, eye feeling arises; due to eye feeling, eye heat arises; it is not that due to eye heat, eye feeling arises, but only due to eye feeling, eye heat arises; due to eye heat, eye craving arises; it is not that due to eye craving, eye heat arises, but only due to eye heat, eye craving arises. Likewise, the ear, nose, tongue, body, and mind elements, due to mind contact arising, and so on, up to due to mind heat, mind craving arising, are also explained in detail.'
。是名比丘緣種種界生種種觸，乃至緣種種熱生種種求，非緣種種求生種種熱，乃至非緣種種觸生種種界，但緣種種界生種種觸，乃至緣種種熱生種種求。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
如內六入處，外六入處亦如是說。 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第十八
宋天竺三藏求那跋陀羅譯弟子所說誦第四品
（四九〇）
如是我聞：
一時，佛住摩竭提國那羅聚落。
爾時，尊者舍利弗亦在摩竭提國那羅聚落。
時，有外道出家名閻浮車，是舍利弗舊善知識，來詣舍利弗，問訊、共相慰勞已，退坐一面，問舍利弗言：「賢聖法、律中，有何難事？」
舍利弗告閻浮車：「唯出家難。」
「云何出家難？」
答言：「愛樂者難。」
「云何愛樂難？」
答言：「樂常修善法難。」
復問：「舍利弗！有道有向，修習多修習，常修善法增長耶？」
答言：「有。謂八正道。謂正見、正志、正語、正業、正命、正方便、正念、正定。」
閻浮車言：「舍利弗！此則善道，此則善向，修習多修習，于諸善法常修習增長
現代漢語譯本：『是因為比丘以種種界為緣而生種種觸，乃至以種種熱為緣而生種種求，不是以種種求為緣而生種種熱，乃至不是以種種觸為緣而生種種界，而是以種種界為緣而生種種觸，乃至以種種熱為緣而生種種求。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 如同對內六入處的解釋一樣，對外六入處的解釋也是如此。 《雜阿含經》第十八卷 宋代天竺三藏求那跋陀羅譯，弟子所誦第四品 （四九〇） 我是這樣聽說的： 一時，佛陀住在摩竭提國的那羅聚落。 當時，尊者舍利弗也住在摩竭提國的那羅聚落。 當時，有一位外道出家人名叫閻浮車，是舍利弗以前的好朋友，他來到舍利弗那裡，問候、互相慰問之後，退坐在一旁，問舍利弗說：『在賢聖的法和律中，有什麼難事？』 舍利弗告訴閻浮車說：『唯有出家是難事。』 『為什麼出家是難事呢？』 回答說：『因為愛樂出家是難事。』 『為什麼愛樂出家是難事呢？』 回答說：『因為樂於經常修習善法是難事。』 又問：『舍利弗！有沒有一條道路，一個方向，通過修習、多次修習，能使常修善法增長呢？』 回答說：『有。那就是八正道。即正見、正志、正語、正業、正命、正方便、正念、正定。』 閻浮車說：『舍利弗！這真是善道，這真是善的方向，通過修習、多次修習，能使在各種善法上經常修習增長。』
English version: 'It is because a bhikkhu, conditioned by various realms, experiences various contacts, and further, conditioned by various feelings, arises various desires. It is not that conditioned by various desires, various feelings arise, nor is it that conditioned by various contacts, various realms arise. Rather, it is conditioned by various realms that various contacts arise, and further, conditioned by various feelings that various desires arise.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. Just as it was explained regarding the six internal sense bases, so it is explained regarding the six external sense bases. The Samyukta Agama Sutra, Volume 18 Translated by the Tripiṭaka Master Guṇabhadra of the Song Dynasty, the Fourth Chapter recited by the disciples (490) Thus have I heard: At one time, the Buddha was dwelling in the village of Nala in the country of Magadha. At that time, the Venerable Sariputra was also dwelling in the village of Nala in the country of Magadha. Then, there was an ascetic of another sect named Jambuka, who was an old friend of Sariputra. He came to Sariputra, greeted him, and after exchanging pleasantries, sat down to one side and asked Sariputra, 'In the Dharma and Discipline of the Noble Ones, what is difficult?' Sariputra told Jambuka, 'Only going forth is difficult.' 'How is going forth difficult?' He replied, 'Because it is difficult to delight in it.' 'How is delighting in it difficult?' He replied, 'Because it is difficult to be fond of constantly practicing good dharmas.' He further asked, 'Sariputra! Is there a path, a direction, that through practice and repeated practice, one can constantly increase the practice of good dharmas?' He replied, 'Yes. It is the Noble Eightfold Path. Namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.' Jambuka said, 'Sariputra! This is indeed a good path, this is indeed a good direction, through practice and repeated practice, one can constantly increase the practice of all good dharmas.'
。舍利弗！出家常修習此道，不久疾得盡諸有漏。」
時，二正士共論議已，各從座起而去。
如是比閻浮車所問序四十經。
閻浮車問舍利弗：「云何名善說法者？為世間正向。云何名為世間善逝？」
舍利弗言：「若說法調伏欲貪，調伏瞋恚，調伏愚癡，是名世間說法者。若向調伏欲貪，向調伏瞋恚，向調伏愚癡，是名正向。若貪慾已盡，無餘斷知，瞋恚、愚癡已盡，無餘斷知，是名善斷。」
復問：「舍利弗！有道有向，修習多修習，能起善斷？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「謂涅槃者，云何為涅槃？」
舍利弗言：「涅槃者，貪慾永盡，瞋恚永盡，愚癡永盡，一切諸煩惱永盡，是名涅槃。」
復問：「舍利弗！有道有向，修習多修習，得涅槃耶？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「何故於沙門瞿曇所出家修梵行？」
舍利弗言：「為斷貪慾故，斷瞋恚故，斷愚癡故，于沙門瞿曇所出家修梵行
現代漢語譯本：舍利弗啊！出家人如果經常修習這條道路，不久就能迅速地斷盡所有煩惱。當時，這兩位正士討論完畢后，各自從座位上起身離開了。 這是閻浮車所問的第四十經的序言。 閻浮車問舍利弗：『什麼叫做善於說法的人？什麼是世間的正向？什麼叫做世間的善逝？』 舍利弗說：『如果說法能夠調伏貪慾，調伏嗔恚，調伏愚癡，這就叫做世間的說法者。如果趨向于調伏貪慾，趨向于調伏嗔恚，趨向于調伏愚癡，這就叫做正向。如果貪慾已經完全斷盡，沒有剩餘的知見，嗔恚、愚癡也已經完全斷盡，沒有剩餘的知見，這就叫做善斷。』 又問：『舍利弗！有沒有一條道路，一個方向，通過修習和反覆修習，能夠達到善斷的境界？』 舍利弗說：『有。那就是八正道——正見乃至正定。』 當時，這兩位正士討論完畢后，各自從座位上起身離開了。 閻浮車問舍利弗：『所謂涅槃，什麼是涅槃？』 舍利弗說：『涅槃就是貪慾永遠斷盡，嗔恚永遠斷盡，愚癡永遠斷盡，一切煩惱永遠斷盡，這就叫做涅槃。』 又問：『舍利弗！有沒有一條道路，一個方向，通過修習和反覆修習，能夠達到涅槃？』 舍利弗說：『有。那就是八正道——正見乃至正定。』 當時，這兩位正士討論完畢后，各自從座位上起身離開了。 閻浮車問舍利弗：『為什麼要在沙門瞿曇那裡出家修行？』 舍利弗說：『爲了斷除貪慾，斷除嗔恚，斷除愚癡，才在沙門瞿曇那裡出家修行。』
English version: 'Sariputra! If a renunciate constantly cultivates this path, they will soon quickly eradicate all defilements.' Then, the two righteous men finished their discussion and each rose from their seats and departed. This is the introduction to the fortieth sutra, as asked by Jambukha. Jambukha asked Sariputra: 'What is called a good speaker of the Dharma? What is the right direction in the world? What is called a Well-Gone One in the world?' Sariputra said: 'If the Dharma teaching can subdue greed, subdue anger, and subdue ignorance, this is called a speaker of the Dharma in the world. If one is directed towards subduing greed, directed towards subduing anger, directed towards subduing ignorance, this is called the right direction. If greed is completely eradicated, with no remaining perception, and anger and ignorance are also completely eradicated, with no remaining perception, this is called good eradication.' He further asked: 'Sariputra! Is there a path, a direction, that through cultivation and repeated cultivation, can lead to good eradication?' Sariputra said: 'Yes. It is the Noble Eightfold Path—right view to right concentration.' Then, the two righteous men finished their discussion and each rose from their seats and departed. Jambukha asked Sariputra: 'Regarding Nirvana, what is Nirvana?' Sariputra said: 'Nirvana is the complete and eternal eradication of greed, the complete and eternal eradication of anger, the complete and eternal eradication of ignorance, and the complete and eternal eradication of all defilements. This is called Nirvana.' He further asked: 'Sariputra! Is there a path, a direction, that through cultivation and repeated cultivation, can attain Nirvana?' Sariputra said: 'Yes. It is the Noble Eightfold Path—right view to right concentration.' Then, the two righteous men finished their discussion and each rose from their seats and departed. Jambukha asked Sariputra: 'Why do you renounce and practice the pure life under the ascetic Gautama?' Sariputra said: 'It is to eradicate greed, to eradicate anger, and to eradicate ignorance that I renounce and practice the pure life under the ascetic Gautama.'
。」
復問：「舍利弗！有道有向，修習多修習，得斷貪慾、瞋恚、愚癡耶？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「謂有漏盡。云何名為有漏盡？」
舍利弗言：「有漏者，三有漏，謂欲有漏、有有漏、無明有漏。此三有漏，欲盡無餘，名有漏盡。」
復問：「舍利弗！有道有向，修習多修習，得漏盡耶？」
舍利弗答言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「所謂阿羅漢者，云何名阿羅漢？」
舍利弗言：「貪慾已斷無餘，瞋恚、愚癡已斷無餘，是名阿羅漢。」
復問：「舍利弗！有道有向，修習多修習，得阿羅漢耶？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「所謂阿羅漢者，云何名阿羅漢者？」
舍利弗言：「貪慾永盡無餘，瞋恚、愚癡永盡無餘，是名阿羅漢者。」
復問：「有道有向，修習多修習，得阿羅漢者耶？」
舍利弗言：「有。謂八正道——正見乃至正定
現代漢語譯本 然後（閻浮車）又問：『舍利弗！有沒有一條道路或方向，通過修行和反覆修習，可以斷除貪慾、嗔恚和愚癡呢？』 舍利弗回答說：『有。那就是八正道——正見乃至正定。』 當時，這兩位正士討論完畢后，各自從座位上起身離開了。 閻浮車問舍利弗：『所謂有漏盡，是什麼意思？』 舍利弗說：『有漏指的是三種有漏，即欲有漏、有有漏和無明有漏。這三種有漏，如果完全斷盡，沒有剩餘，就叫做有漏盡。』 他又問：『舍利弗！有沒有一條道路或方向，通過修行和反覆修習，可以達到漏盡呢？』 舍利弗回答說：『有。那就是八正道——正見乃至正定。』 當時，這兩位正士討論完畢后，各自從座位上起身離開了。 閻浮車問舍利弗：『所謂阿羅漢，是什麼意思？』 舍利弗說：『貪慾已經完全斷除，沒有剩餘；嗔恚和愚癡也已經完全斷除，沒有剩餘，這就叫做阿羅漢。』 他又問：『舍利弗！有沒有一條道路或方向，通過修行和反覆修習，可以成為阿羅漢呢？』 舍利弗回答說：『有。那就是八正道——正見乃至正定。』 當時，這兩位正士討論完畢后，各自從座位上起身離開了。 閻浮車問舍利弗：『所謂阿羅漢，是什麼意思？』 舍利弗說：『貪慾永遠斷盡，沒有剩餘；嗔恚和愚癡也永遠斷盡，沒有剩餘，這就叫做阿羅漢。』 他又問：『有沒有一條道路或方向，通過修行和反覆修習，可以成為阿羅漢呢？』 舍利弗回答說：『有。那就是八正道——正見乃至正定。』
English version Then (Jambucaka) asked again: 'Shariputra! Is there a path or direction that, through practice and repeated cultivation, can lead to the cessation of greed, hatred, and delusion?' Shariputra replied: 'Yes. It is the Noble Eightfold Path—right view to right concentration.' At that time, the two righteous men finished their discussion and each rose from their seat and departed. Jambucaka asked Shariputra: 'What is meant by the extinction of outflows?' Shariputra said: 'Outflows refer to three types of outflows: the outflow of desire, the outflow of becoming, and the outflow of ignorance. When these three outflows are completely extinguished without remainder, it is called the extinction of outflows.' He asked again: 'Shariputra! Is there a path or direction that, through practice and repeated cultivation, can lead to the extinction of outflows?' Shariputra replied: 'Yes. It is the Noble Eightfold Path—right view to right concentration.' At that time, the two righteous men finished their discussion and each rose from their seat and departed. Jambucaka asked Shariputra: 'What is meant by an Arhat?' Shariputra said: 'When greed is completely eradicated without remainder, and hatred and delusion are also completely eradicated without remainder, that is called an Arhat.' He asked again: 'Shariputra! Is there a path or direction that, through practice and repeated cultivation, can lead to becoming an Arhat?' Shariputra replied: 'Yes. It is the Noble Eightfold Path—right view to right concentration.' At that time, the two righteous men finished their discussion and each rose from their seat and departed. Jambucaka asked Shariputra: 'What is meant by an Arhat?' Shariputra said: 'When greed is forever extinguished without remainder, and hatred and delusion are also forever extinguished without remainder, that is called an Arhat.' He asked again: 'Is there a path or direction that, through practice and repeated cultivation, can lead to becoming an Arhat?' Shariputra replied: 'Yes. It is the Noble Eightfold Path—right view to right concentration.'
。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「所謂無明者，云何為無明？」
舍利弗言：「所謂無明者，於前際無知，后際無知，前、后、中際無知；佛、法、僧寶無知，苦、集、滅、道無知；善、不善、無記無知，內無知、外無知，若於彼彼事無知闇障，是名無明。」
閻浮車語舍利弗：「此是大闇積聚。」復問：「舍利弗！有道有向，修習多修習，斷無明耶？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車復問尊者舍利弗：「所謂有漏，云何有漏？」如前說。
閻浮車問舍利弗：「所謂有，云何為有？」
舍利弗言：「有謂三有——欲有、色有、無色有。」
復問：「舍利弗！有道有向，修習多修習，斷此有耶？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「所謂有身，云何有身？」
舍利弗言：「有身者，五受陰。云何五受陰？謂色受陰，受、想、行、識受陰。」
復問：「舍利弗！有道有向，斷此有身耶？」
舍利弗言：「有
現代漢語譯本 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂的無明，什麼是無明？』 舍利弗說：『所謂的無明，是對過去無知，對未來無知，對過去、未來、現在都無知；對佛、法、僧三寶無知，對苦、集、滅、道四諦無知；對善、不善、無記無知，對內無知、對外無知，如果對這些事情無知而有障礙，就叫做無明。』 閻浮車對舍利弗說：『這是大黑暗的聚集。』又問：『舍利弗！有沒有道路和方向，通過修行和反覆修行，可以斷除無明呢？』 舍利弗說：『有。就是八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車又問尊者舍利弗：『所謂的有漏，什麼是漏？』（內容如前所述） 閻浮車問舍利弗：『所謂的有，什麼是存在？』 舍利弗說：『所謂的存在是指三種存在——欲界的存在、色界的存在、無色界的存在。』 又問：『舍利弗！有沒有道路和方向，通過修行和反覆修行，可以斷除這種存在呢？』 舍利弗說：『有。就是八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂的有身，什麼是有身？』 舍利弗說：『有身是指五受陰。什麼是五受陰？就是色受陰，受、想、行、識受陰。』 又問：『舍利弗！有沒有道路和方向，可以斷除這種有身呢？』 舍利弗說：『有』
English version At that time, the two righteous men finished their discussion and each rose from their seat and departed. Yambuvana asked Sariputra, 'What is meant by ignorance? What is ignorance?' Sariputra said, 'What is meant by ignorance is not knowing the past, not knowing the future, not knowing the past, future, and present; not knowing the Buddha, Dharma, and Sangha; not knowing suffering, its origin, its cessation, and the path; not knowing good, bad, and neutral; not knowing the internal, not knowing the external. If there is ignorance and obstruction regarding these matters, it is called ignorance.' Yambuvana said to Sariputra, 'This is a great accumulation of darkness.' He further asked, 'Sariputra! Is there a path and direction, through practice and repeated practice, to eliminate ignorance?' Sariputra said, 'Yes. It is the Eightfold Path—right view to right concentration.' At that time, the two righteous men finished their discussion and each rose from their seat and departed. Yambuvana again asked the venerable Sariputra, 'What is meant by defilement? What is defilement?' (as previously stated). Yambuvana asked Sariputra, 'What is meant by existence? What is existence?' Sariputra said, 'Existence refers to the three realms of existence—the realm of desire, the realm of form, and the formless realm.' He further asked, 'Sariputra! Is there a path and direction, through practice and repeated practice, to eliminate this existence?' Sariputra said, 'Yes. It is the Eightfold Path—right view to right concentration.' At that time, the two righteous men finished their discussion and each rose from their seat and departed. Yambuvana asked Sariputra, 'What is meant by having a body? What is having a body?' Sariputra said, 'Having a body refers to the five aggregates of clinging. What are the five aggregates of clinging? They are the aggregate of form, the aggregates of feeling, perception, mental formations, and consciousness.' He further asked, 'Sariputra! Is there a path and direction to eliminate this having a body?' Sariputra said, 'Yes.'
。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「所謂苦者。云何為苦？」
舍利弗言：「苦者，謂生苦、老苦、病苦、死苦、恩愛別離苦、怨憎會苦、所求不得苦。略說五受陰苦，是名為苦。」
復問：「舍利弗！有道有向，斷此苦耶？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「所謂流者，云何為流？」
舍利弗言：「流者，謂欲流、有流、見流、無明流。」
復問：「舍利弗！有道有向，修習多修習，斷此流耶？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「所謂扼者。云何為扼？」扼如流說。
閻浮車問舍利弗：「所謂取者，云何為取？」
舍利弗言：「取者，四取，謂欲取、我取、見取、戒取。」
復問：「舍利弗！有道有向，修習多修習，斷此取耶？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「所謂縛者
現代漢語譯本： 『所謂八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂苦，什麼是苦？』 舍利弗說：『苦，指的是生苦、老苦、病苦、死苦、恩愛別離苦、怨憎相會苦、所求不得苦。簡略來說，五受陰的苦，就稱為苦。』 又問：『舍利弗！有道路和方向，可以斷除這苦嗎？』 舍利弗說：『有。就是八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂流，什麼是流？』 舍利弗說：『流，指的是欲流、有流、見流、無明流。』 又問：『舍利弗！有道路和方向，通過修習和多次修習，可以斷除這流嗎？』 舍利弗說：『有。就是八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂扼，什麼是扼？』扼的解釋如同流的解釋。 閻浮車問舍利弗：『所謂取，什麼是取？』 舍利弗說：『取，有四種取，指的是欲取、我取、見取、戒取。』 又問：『舍利弗！有道路和方向，通過修習和多次修習，可以斷除這取嗎？』 舍利弗說：『有。就是八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂縛，什麼是縛？』
English version: 'The so-called Eightfold Path—right view to right concentration.' Then, the two righteous men finished their discussion and each rose from their seat and departed. Jambucakra asked Sariputra, 'What is meant by suffering? What is suffering?' Sariputra said, 'Suffering refers to the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering those one dislikes, and the suffering of not getting what one desires. Briefly speaking, the suffering of the five aggregates of clinging is called suffering.' He asked again, 'Sariputra! Is there a path and direction to end this suffering?' Sariputra said, 'Yes. It is the Eightfold Path—right view to right concentration.' Then, the two righteous men finished their discussion and each rose from their seat and departed. Jambucakra asked Sariputra, 'What is meant by the flow? What is the flow?' Sariputra said, 'The flow refers to the flow of desire, the flow of existence, the flow of views, and the flow of ignorance.' He asked again, 'Sariputra! Is there a path and direction, through practice and repeated practice, to end this flow?' Sariputra said, 'Yes. It is the Eightfold Path—right view to right concentration.' Then, the two righteous men finished their discussion and each rose from their seat and departed. Jambucakra asked Sariputra, 'What is meant by the fetter? What is the fetter?' The explanation of fetter is like the explanation of flow. Jambucakra asked Sariputra, 'What is meant by grasping? What is grasping?' Sariputra said, 'Grasping is of four kinds, referring to grasping of desire, grasping of self, grasping of views, and grasping of precepts.' He asked again, 'Sariputra! Is there a path and direction, through practice and repeated practice, to end this grasping?' Sariputra said, 'Yes. It is the Eightfold Path—right view to right concentration.' Then, the two righteous men finished their discussion and each rose from their seat and departed. Jambucakra asked Sariputra, 'What is meant by bondage? What is bondage?'
。云何為縛？」
舍利弗言：「縛者，四縛，謂貪慾縛、瞋恚縛、戒取縛、我見縛。」
復問：「舍利弗！有道有向，修習多修習，斷此縛耶？」
舍利弗言：「有。謂八正道。正見，乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「所謂結者。云何為結？」
舍利弗言：「結者，九結，謂愛結、恚結、慢結、無明結、見結、他取結、疑結、嫉結、慳結。」
復問：「舍利弗！有道有向，修習多修習，斷此結耶？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「所謂使者。云何為使？」
舍利弗言：「使者，七使，謂貪慾使、瞋恚使、有愛使、慢使、無明使、見使、疑使。」
復問：「舍利弗！有道有向，修習多修習，斷此使耶？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「所謂欲者。云何為欲？」
舍利弗言：「欲者，謂眼所識色可愛、樂、念，染著色。耳聲、鼻香、舌味、身所識觸可愛、樂、念，染著觸
現代漢語譯本 『什麼是束縛？』 舍利弗回答說：『束縛有四種，即貪慾的束縛、嗔恚的束縛、戒律執取的束縛和我見（對自我的執著）的束縛。』 又問：『舍利弗！有沒有一條道路或方向，通過修行和反覆修習，可以斷除這些束縛呢？』 舍利弗回答說：『有。那就是八正道，即正見，乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂結，什麼是結？』 舍利弗回答說：『結有九種，即愛結、恚結、慢結、無明結、見結、他取結、疑結、嫉結、慳結。』 又問：『舍利弗！有沒有一條道路或方向，通過修行和反覆修習，可以斷除這些結呢？』 舍利弗回答說：『有。那就是八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂使，什麼是使？』 舍利弗回答說：『使有七種，即貪慾使、嗔恚使、有愛使、慢使、無明使、見使、疑使。』 又問：『舍利弗！有沒有一條道路或方向，通過修行和反覆修習，可以斷除這些使呢？』 舍利弗回答說：『有。那就是八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂欲，什麼是欲？』 舍利弗回答說：『欲是指眼睛所識別的可愛、令人愉悅、令人懷念的顏色，以及對顏色的執著。還有耳朵所聽到的聲音、鼻子所聞到的氣味、舌頭所嚐到的味道、身體所感受到的觸覺，這些可愛、令人愉悅、令人懷念的事物，以及對這些觸覺的執著。』
English version 'What is a bond?' Sariputra replied, 'Bonds are four: the bond of desire, the bond of anger, the bond of attachment to rules and rituals, and the bond of self-view.' He further asked, 'Sariputra! Is there a path or direction, that through practice and repeated cultivation, can break these bonds?' Sariputra replied, 'Yes. It is the Noble Eightfold Path: right view, and so on, up to right concentration.' Then, the two righteous men, having finished their discussion, each rose from their seats and departed. Yambucara asked Sariputra, 'What is meant by a fetter? What is a fetter?' Sariputra replied, 'Fetter are nine: the fetter of love, the fetter of hatred, the fetter of pride, the fetter of ignorance, the fetter of views, the fetter of attachment to others, the fetter of doubt, the fetter of jealousy, and the fetter of stinginess.' He further asked, 'Sariputra! Is there a path or direction, that through practice and repeated cultivation, can break these fetters?' Sariputra replied, 'Yes. It is the Noble Eightfold Path—right view, and so on, up to right concentration.' Then, the two righteous men, having finished their discussion, each rose from their seats and departed. Yambucara asked Sariputra, 'What is meant by an underlying tendency? What is an underlying tendency?' Sariputra replied, 'Underlying tendencies are seven: the underlying tendency of desire, the underlying tendency of anger, the underlying tendency of craving for existence, the underlying tendency of pride, the underlying tendency of ignorance, the underlying tendency of views, and the underlying tendency of doubt.' He further asked, 'Sariputra! Is there a path or direction, that through practice and repeated cultivation, can break these underlying tendencies?' Sariputra replied, 'Yes. It is the Noble Eightfold Path—right view, and so on, up to right concentration.' Then, the two righteous men, having finished their discussion, each rose from their seats and departed. Yambucara asked Sariputra, 'What is meant by desire? What is desire?' Sariputra replied, 'Desire refers to the colors recognized by the eye that are lovely, pleasurable, and memorable, and the attachment to those colors. Also, the sounds heard by the ear, the smells smelled by the nose, the tastes tasted by the tongue, and the touches felt by the body, these lovely, pleasurable, and memorable things, and the attachment to these touches.'
。閻浮車！此功德非欲，但覺想思惟者。」是時，舍利弗即說偈言：
「非彼愛慾使， 世間種種色， 唯有覺想者， 是則士夫欲。 彼諸種種色， 常在於世間， 調伏愛慾心， 是則黠慧者。」
復問：「舍利弗！有道有向，修習多修習，斷此欲耶？」
舍利弗答言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗言：「所謂養者，云何為養？」
舍利弗言：「養者有五養，謂貪慾養、瞋恚養、睡眠養、掉悔養、疑養。」
復問：「舍利弗！有道有向，修習多修習，斷此五養耶？」
舍利弗答言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「謂穌息者。云何為穌息？」
舍利弗言：「穌息者，謂斷三結。」
復問：「舍利弗！有道有向，修習多修習，斷三結耶？」
舍利弗答言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「謂得穌息者。云何為得穌息者？」
舍利弗言：「得穌息者，謂三結已盡、已知
現代漢語譯本：閻浮車說：『這種功德並非源於慾望，而是源於覺知和思考。』當時，舍利弗就說了偈語：『世間種種的色彩，並非由愛慾所致，只有那些執著于覺知和思考的人，才會產生慾望。那些形形色色的事物，總是存在於世間，能夠調伏愛慾之心的人，才是真正有智慧的人。』 閻浮車又問：『舍利弗，有沒有一條道路或方向，通過修行和反覆修習，可以斷除這種慾望呢？』 舍利弗回答說：『有。那就是八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂滋養，什麼是滋養？』 舍利弗說：『滋養有五種，即貪慾的滋養、嗔恚的滋養、睡眠的滋養、掉悔的滋養和疑的滋養。』 閻浮車又問：『舍利弗，有沒有一條道路或方向，通過修行和反覆修習，可以斷除這五種滋養呢？』 舍利弗回答說：『有。那就是八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂止息，什麼是止息？』 舍利弗說：『止息是指斷除三種結縛。』 閻浮車又問：『舍利弗，有沒有一條道路或方向，通過修行和反覆修習，可以斷除這三種結縛呢？』 舍利弗回答說：『有。那就是八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂獲得止息者，什麼是獲得止息者？』 舍利弗說：『獲得止息者，是指三種結縛已經斷盡、已經了知。』
English version: 'Yambucakra! This merit is not from desire, but from those who perceive and contemplate.' At that time, Sariputra spoke in verse: 'The various colors of the world are not caused by lust, only those who cling to perception and thought generate desire. Those various things always exist in the world, and those who can subdue the mind of lust are truly wise.' Yambucakra further asked: 'Sariputra, is there a path or direction that, through practice and repeated cultivation, can eliminate this desire?' Sariputra replied: 'Yes. It is the Noble Eightfold Path—Right View to Right Concentration.' At that time, the two righteous men finished their discussion and each rose from their seat and departed. Yambucakra asked Sariputra: 'What is meant by nourishment? What is nourishment?' Sariputra said: 'There are five kinds of nourishment: the nourishment of greed, the nourishment of anger, the nourishment of sleep, the nourishment of restlessness and remorse, and the nourishment of doubt.' Yambucakra further asked: 'Sariputra, is there a path or direction that, through practice and repeated cultivation, can eliminate these five nourishments?' Sariputra replied: 'Yes. It is the Noble Eightfold Path—Right View to Right Concentration.' At that time, the two righteous men finished their discussion and each rose from their seat and departed. Yambucakra asked Sariputra: 'What is meant by cessation? What is cessation?' Sariputra said: 'Cessation refers to the breaking of the three fetters.' Yambucakra further asked: 'Sariputra, is there a path or direction that, through practice and repeated cultivation, can eliminate these three fetters?' Sariputra replied: 'Yes. It is the Noble Eightfold Path—Right View to Right Concentration.' At that time, the two righteous men finished their discussion and each rose from their seat and departed. Yambucakra asked Sariputra: 'What is meant by one who has attained cessation? What is one who has attained cessation?' Sariputra said: 'One who has attained cessation is one who has completely broken and understood the three fetters.'
。」
復問：「有道有向，斷此結耶？」
舍利弗答言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「謂得上穌息。云何為得上穌息？」
舍利弗言：「得上穌息者，謂貪慾永盡，瞋恚、愚癡永盡，是名得上穌息。」
復問：「舍利弗！有道有向，修習多修習，得上穌息耶？」
舍利弗答言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「謂得上穌息處。云何為得上穌息處？」
舍利弗言：「得上穌息處者，謂貪慾已斷、已知，永盡無餘，瞋恚、愚癡已斷、已知，永盡無餘，是為得上穌息處。」
復問：「舍利弗！有道有向，修習多修習，得上穌息處耶？」
舍利弗答言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「所謂清涼。云何為清涼？」
舍利弗言：「清涼者，五下分結盡，謂身見、戒取、疑、貪慾、瞋恚。」
復問：「有道有向，修習多修習，斷此五下分結，得清涼耶？」
舍利弗言：「有。謂八正道——正見乃至正定
現代漢語譯本 『再問：』有道路和方向，可以斷除這個束縛嗎？』 舍利弗回答說：『有。就是八正道——正見乃至正定。』 當時，兩位正士共同討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂得到安息。怎樣才算是得到安息？』 舍利弗說：『得到安息，是指貪慾永遠斷盡，嗔恚、愚癡永遠斷盡，這叫做得到安息。』 又問：『舍利弗！有道路和方向，通過修行和反覆修行，可以得到安息嗎？』 舍利弗回答說：『有。就是八正道——正見乃至正定。』 當時，兩位正士共同討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂得到安息之處。怎樣才算是得到安息之處？』 舍利弗說：『得到安息之處，是指貪慾已經斷除、已經知曉，永遠斷盡沒有剩餘；嗔恚、愚癡已經斷除、已經知曉，永遠斷盡沒有剩餘，這叫做得到安息之處。』 又問：『舍利弗！有道路和方向，通過修行和反覆修行，可以得到安息之處嗎？』 舍利弗回答說：『有。就是八正道——正見乃至正定。』 當時，兩位正士共同討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂清涼。怎樣才算是清涼？』 舍利弗說：『清涼，是指五下分結斷盡，即身見、戒取、疑、貪慾、嗔恚。』 又問：『有道路和方向，通過修行和反覆修行，可以斷除這五下分結，得到清涼嗎？』 舍利弗說：『有。就是八正道——正見乃至正定。』
English version 『Again asked:』 『Is there a path and direction to sever this bond?』 Sariputra replied: 『Yes. It is the Noble Eightfold Path—Right View to Right Concentration.』 Then, the two righteous men finished their discussion and each rose from their seat and departed. Jambucakra asked Sariputra: 『It is said to attain rest. What is meant by attaining rest?』 Sariputra said: 『Attaining rest means that greed is completely eradicated, and hatred and delusion are completely eradicated. This is called attaining rest.』 Again asked: 『Sariputra! Is there a path and direction, through practice and repeated practice, to attain rest?』 Sariputra replied: 『Yes. It is the Noble Eightfold Path—Right View to Right Concentration.』 Then, the two righteous men finished their discussion and each rose from their seat and departed. Jambucakra asked Sariputra: 『It is said to attain a place of rest. What is meant by attaining a place of rest?』 Sariputra said: 『Attaining a place of rest means that greed has been severed and known, completely eradicated without remainder; hatred and delusion have been severed and known, completely eradicated without remainder. This is called attaining a place of rest.』 Again asked: 『Sariputra! Is there a path and direction, through practice and repeated practice, to attain a place of rest?』 Sariputra replied: 『Yes. It is the Noble Eightfold Path—Right View to Right Concentration.』 Then, the two righteous men finished their discussion and each rose from their seat and departed. Jambucakra asked Sariputra: 『It is said to be coolness. What is meant by coolness?』 Sariputra said: 『Coolness means the complete eradication of the five lower fetters, namely self-view, attachment to rites and rituals, doubt, greed, and hatred.』 Again asked: 『Is there a path and direction, through practice and repeated practice, to sever these five lower fetters and attain coolness?』 Sariputra said: 『Yes. It is the Noble Eightfold Path—Right View to Right Concentration.』
。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「謂得清涼。云何為得清涼？」
舍利弗言：「五下分已盡、已知，是名得清涼。」
復問：「舍利弗！有道有向，修習多修習，得清涼耶？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「所謂上清涼者。云何為上清涼？」
舍利弗言：「上清涼者，謂貪慾永盡無餘，瞋恚、愚癡永盡無餘，一切煩惱永盡無餘，是名上清涼。」
復問：「有道有向，得此上清涼耶？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「所謂得上清涼。云何名得上清涼？」
舍利弗言：「得上清涼者，謂貪慾永盡無餘，已斷、已知，瞋恚、愚癡永盡無餘，已斷、已知，是名得上清涼。」
復問：「舍利弗！有道有向，得此上清涼耶？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「所謂愛。云何為愛？」
舍利弗言：「有三愛，謂欲愛、色愛、無色愛
現代漢語譯本 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂得到清涼，怎樣才算是得到清涼？』 舍利弗說：『五下分煩惱已經斷盡、已經了知，這叫做得到清涼。』 又問：『舍利弗！有道路、有方向，通過修行和反覆修行，可以得到清涼嗎？』 舍利弗說：『有。就是八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂上清涼，怎樣才算是上清涼？』 舍利弗說：『上清涼是指貪慾永遠斷盡無餘，嗔恚、愚癡永遠斷盡無餘，一切煩惱永遠斷盡無餘，這叫做上清涼。』 又問：『有道路、有方向，可以得到這上清涼嗎？』 舍利弗說：『有。就是八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂得到上清涼，怎樣才算是得到上清涼？』 舍利弗說：『得到上清涼是指貪慾永遠斷盡無餘，已經斷除、已經了知，嗔恚、愚癡永遠斷盡無餘，已經斷除、已經了知，這叫做得到上清涼。』 又問：『舍利弗！有道路、有方向，可以得到這上清涼嗎？』 舍利弗說：『有。就是八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂愛，什麼是愛？』 舍利弗說：『有三種愛，即欲愛、色愛、無色愛。』
English version At that time, the two righteous men finished their discussion and each rose from their seat and departed. Jambucakra asked Sariputra, 'Regarding attaining coolness, what does it mean to attain coolness?' Sariputra said, 'When the five lower fetters are exhausted and known, this is called attaining coolness.' He further asked, 'Sariputra! Is there a path and a direction, through practice and repeated practice, to attain coolness?' Sariputra said, 'Yes. It is the Noble Eightfold Path—right view to right concentration.' At that time, the two righteous men finished their discussion and each rose from their seat and departed. Jambucakra asked Sariputra, 'Regarding supreme coolness, what is supreme coolness?' Sariputra said, 'Supreme coolness means that craving is completely and utterly exhausted, that hatred and delusion are completely and utterly exhausted, and that all afflictions are completely and utterly exhausted. This is called supreme coolness.' He further asked, 'Is there a path and a direction to attain this supreme coolness?' Sariputra said, 'Yes. It is the Noble Eightfold Path—right view to right concentration.' At that time, the two righteous men finished their discussion and each rose from their seat and departed. Jambucakra asked Sariputra, 'Regarding attaining supreme coolness, what does it mean to attain supreme coolness?' Sariputra said, 'Attaining supreme coolness means that craving is completely and utterly exhausted, having been cut off and known, that hatred and delusion are completely and utterly exhausted, having been cut off and known. This is called attaining supreme coolness.' He further asked, 'Sariputra! Is there a path and a direction to attain this supreme coolness?' Sariputra said, 'Yes. It is the Noble Eightfold Path—right view to right concentration.' At that time, the two righteous men finished their discussion and each rose from their seat and departed. Jambucakra asked Sariputra, 'Regarding craving, what is craving?' Sariputra said, 'There are three kinds of craving: craving for sensual pleasures, craving for form, and craving for formlessness.'
。」
復問：「有道有向，斷此三愛耶？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗：「謂業跡。云何為業跡？」
舍利弗言：「業跡者，十不善業跡，謂殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、瞋恚、邪見。」
復問：「舍利弗！有道有向，斷此十業跡耶？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
閻浮車問舍利弗，「所謂穢者。云何為穢？」
舍利弗言：「穢者，謂三穢，貪慾穢、瞋恚穢、愚癡穢。」
復問：「舍利弗！有道有向，斷此三穢耶？」
舍利弗言：「有。謂八正道——正見乃至正定。」
時，二正士共論議已，各從座起而去。
如穢，如是垢、膩、刺、戀、縛亦爾。
（四九一）
如閻浮車所問經，沙門出家所問亦如是。
（四九二）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。爾時，尊者舍利弗亦在彼住。
時，尊者舍利弗語諸比丘：「若有比丘得無量三昧，身作證具足住，于有身滅涅槃心不樂著，顧念有身
然後（閻浮車）又問：『有道路和方向可以斷除這三種愛嗎？』 舍利弗回答說：『有。那就是八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂業跡，什麼是業跡？』 舍利弗回答說：『業跡是指十不善業跡，即殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、瞋恚、邪見。』 又問：『舍利弗！有道路和方向可以斷除這十種業跡嗎？』 舍利弗回答說：『有。那就是八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 閻浮車問舍利弗：『所謂穢，什麼是穢？』 舍利弗回答說：『穢是指三種穢，即貪慾穢、瞋恚穢、愚癡穢。』 又問：『舍利弗！有道路和方向可以斷除這三種穢嗎？』 舍利弗回答說：『有。那就是八正道——正見乃至正定。』 當時，兩位正士討論完畢，各自從座位起身離去。 如同穢一樣，垢、膩、刺、戀、縛也是如此。 （四九一） 如同閻浮車所問的經文，沙門出家所問的也一樣。 （四九二） 我是這樣聽說的： 一時，佛住在王舍城的迦蘭陀竹園。當時，尊者舍利弗也住在那裡。 當時，尊者舍利弗對比丘們說：『如果有比丘獲得無量三昧，以身體證悟並安住，對於有身滅的涅槃心不執著，卻顧念有身。』
Then (Jambucaka) asked again: 'Is there a path and direction to cut off these three loves?' Sariputra replied: 'Yes. It is the Noble Eightfold Path—right view to right concentration.' At that time, the two righteous men finished their discussion and each rose from their seat and left. Jambucaka asked Sariputra: 'What is meant by 'kamma-patha'? What is a kamma-patha?' Sariputra replied: 'Kamma-patha refers to the ten unwholesome kamma-pathas, namely, killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong view.' He asked again: 'Sariputra! Is there a path and direction to cut off these ten kamma-pathas?' Sariputra replied: 'Yes. It is the Noble Eightfold Path—right view to right concentration.' At that time, the two righteous men finished their discussion and each rose from their seat and left. Jambucaka asked Sariputra: 'What is meant by 'defilement'? What is defilement?' Sariputra replied: 'Defilement refers to the three defilements, namely, the defilement of greed, the defilement of hatred, and the defilement of delusion.' He asked again: 'Sariputra! Is there a path and direction to cut off these three defilements?' Sariputra replied: 'Yes. It is the Noble Eightfold Path—right view to right concentration.' At that time, the two righteous men finished their discussion and each rose from their seat and left. Like defilement, so are impurity, stickiness, thorn, attachment, and bondage. (491) As the sutra asked by Jambucaka, so is the question asked by the monk who has left home. (492) Thus have I heard: At one time, the Buddha was staying in the Kalanda Bamboo Grove in Rajagaha. At that time, the Venerable Sariputra was also staying there. At that time, the Venerable Sariputra said to the monks: 'If there is a monk who has attained immeasurable samadhi, dwells with the body as a witness, and is not attached to the Nirvana of the cessation of the body, but is mindful of the body.'
。譬如士夫膠著于手，以執樹枝，手即著樹，不能得離。所以者何？膠著手故。比丘！無量三摩提身作證，心不樂著有身滅涅槃，顧念有身，終不得離，不得現法隨順法教，乃至命終，亦無所得，還復來生此界，終不能得破于癡冥。譬如聚落傍有泥池，泥極深溺，久旱不雨，池水乾消，其地破裂。如是，比丘！不得見法隨順法教，乃至命終，亦無所得，來生當復還墮此界。
「若有比丘得無量三昧，身作證具足住，于有身滅涅槃心生信樂，不念有身。譬如士夫以乾淨手執持樹枝，手不著樹。所以者何？以手凈故。如是，比丘！得無量三昧，身作證具足住，于有識滅涅槃心生信樂，不念有身，現法隨順法教，乃至命終，不復來還生於此界。是故，比丘！當勤方便，破壞無明。譬如聚落傍有泥池，四方流水及數天雨，水常入池，其水盈溢，穢惡流出，其池清凈。如是皆得現法隨順法教，乃至命終，不復還生此界。是故，比丘！當勤方便，破壞無明。」
尊者舍利弗說此經已，諸比丘聞其所說，歡喜奉行。
（四九三）
如是我聞：
一時，佛住王舍城迦蘭陀竹園
現代漢語譯本：例如，一個士人如果用膠粘住了手，再去拿樹枝，他的手就粘在樹枝上，無法離開。這是為什麼呢？因為他的手被膠粘住了。比丘們！如果有人證得了無量的三摩地，卻不樂於捨棄有身的涅槃，仍然顧念著這個身體，最終也無法脫離，無法在今生就遵循佛法教導，甚至到死也沒有任何收穫，還會再次投生到這個世界，最終也無法破除愚癡的黑暗。就像村落旁邊有一個泥潭，泥潭很深，如果長期乾旱不下雨，池水就會乾涸消失，地面也會裂開。同樣，比丘們！如果不能遵循佛法教導，甚至到死也沒有任何收穫，來世還會再次墮落到這個世界。 現代漢語譯本：如果一個比丘證得了無量的三摩地，並且以身體力行地安住其中，他樂於捨棄有身的涅槃，不再執著于這個身體。就像一個士人，用乾淨的手去拿樹枝，他的手不會粘在樹枝上。這是為什麼呢？因為他的手是乾淨的。同樣，比丘們！如果證得了無量的三摩地，並且以身體力行地安住其中，他樂於捨棄有身的涅槃，不再執著于這個身體，就能在今生遵循佛法教導，甚至到死也不會再回到這個世界。因此，比丘們！應當勤奮努力，破除無明。就像村落旁邊有一個泥潭，四面八方的流水和多次的降雨，水不斷流入池中，池水就會滿溢，污穢的泥水就會流出，池塘就會變得清澈。同樣，如果能夠遵循佛法教導，甚至到死也不會再回到這個世界。因此，比丘們！應當勤奮努力，破除無明。 現代漢語譯本：尊者舍利弗說完這部經后，眾比丘聽了之後，都歡喜地接受並奉行。 現代漢語譯本：（四九三） 現代漢語譯本：我是這樣聽說的： 現代漢語譯本：一時，佛陀住在王舍城的迦蘭陀竹園。
English version: For example, if a person's hand is stuck with glue, and he then tries to grasp a tree branch, his hand will stick to the branch and he will not be able to detach it. Why is this so? Because his hand is stuck with glue. Monks! If someone has attained immeasurable samadhi, but does not delight in the cessation of existence in nirvana, and still clings to the body, he will ultimately not be able to detach himself, will not be able to follow the Dharma teachings in this life, and even at death will gain nothing, and will be reborn into this world again, ultimately unable to break through the darkness of ignorance. It is like a mud pond near a village, the mud is very deep, and if there is a long drought without rain, the pond will dry up and disappear, and the ground will crack. Likewise, monks! If one cannot follow the Dharma teachings, and even at death gains nothing, in the next life one will fall back into this world. English version: If a monk has attained immeasurable samadhi, and dwells in it with bodily realization, he delights in the cessation of existence in nirvana, and no longer clings to the body. It is like a person who uses a clean hand to grasp a tree branch, his hand will not stick to the branch. Why is this so? Because his hand is clean. Likewise, monks! If one has attained immeasurable samadhi, and dwells in it with bodily realization, he delights in the cessation of existence in nirvana, and no longer clings to the body, he will be able to follow the Dharma teachings in this life, and even at death will not return to this world again. Therefore, monks! You should strive diligently to break through ignorance. It is like a mud pond near a village, with water flowing in from all directions and multiple rains, the water constantly flows into the pond, the pond will overflow, the dirty mud water will flow out, and the pond will become clear. Likewise, if one can follow the Dharma teachings, even at death one will not return to this world again. Therefore, monks! You should strive diligently to break through ignorance. English version: After Venerable Sariputra finished speaking this sutra, the monks, having heard what he said, joyfully accepted and practiced it. English version: (493) English version: Thus have I heard: English version: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha.
。
時，尊者舍利弗告諸比丘：「若阿練若比丘或於空地、林中、樹下，當作是學，內自觀察思惟：『心中自覺有欲想不？』若不覺者，當於境界，或於凈相，若愛慾起，違于遠離。譬如士夫用力乘船，逆流而上，身小疲怠，船則倒還，順流而下。如是，比丘！思惟凈想，還生愛慾，違于遠離；是比丘學時，修下方便，不得淳凈，是故還為愛慾所漂，不得法力，心不寂靜，不一其心，于彼凈相隨生愛慾，流注浚輸，違于遠離。當知是比丘不敢自記，於五欲功德離欲解脫。
「若比丘或於空地、林中、樹下，作是思惟：『我內心中為離欲不？』是比丘當於境界，或取凈相，若覺其心於彼遠離，順趣浚注。譬如鳥翮，入火則卷，不可舒展。如是，比丘或取凈相，即順遠離，流注浚輸。比丘！當如是知，于方便行，心不懈怠，得法寂靜，寂止、息、樂，淳凈一心，謂我思惟已，于凈相順於遠離，隨順修道，則能堪任自記，於五欲功德離欲解脫。」
尊者舍利弗說是經已，諸比丘聞其所說，歡喜奉行。
（四九四）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。尊者舍利弗在耆阇崛山中
現代漢語譯本： 當時，尊者舍利弗告訴眾比丘：『如果阿蘭若比丘在空地、樹林或樹下，應當這樣學習，內心自我觀察思考：』心中自覺有慾望的想法嗎？『如果感覺沒有，當面對境界，或者面對清凈的景象，如果愛慾生起，就違背了遠離。譬如一個男子用力劃船，逆流而上，身體稍微疲憊，船就會倒退，順流而下。』同樣，比丘！如果思惟清凈的景象，反而生起愛慾，就違背了遠離；這樣的比丘在學習時，修習的是低劣的方法，不能達到純凈，因此又被愛慾所牽引，得不到法的力量，內心不能寂靜，不能一心專注，對於清凈的景象反而隨之生起愛慾，像水流一樣奔涌，違背了遠離。應當知道這樣的比丘不敢自己記述，自己已經從五欲的功德中解脫出來。』 『如果比丘在空地、樹林或樹下，這樣思考：』我內心是否已經遠離慾望？『這個比丘當面對境界，或者取清凈的景象，如果感覺內心對於這些已經遠離，順著遠離的方向奔涌。譬如鳥的羽毛，進入火中就會捲曲，不能舒展開來。』同樣，比丘如果取清凈的景象，就順著遠離的方向，像水流一樣奔涌。比丘！應當這樣知道，在方便的修行中，內心不懈怠，得到法的寂靜，寂止、安息、快樂，純凈一心，也就是說，我思考之後，對於清凈的景象順著遠離的方向，隨順修道，就能自己記述，自己已經從五欲的功德中解脫出來。』 尊者舍利弗說完這部經，眾比丘聽了之後，歡喜地奉行。 （四九四） 如是我聞： 一時，佛住在王舍城迦蘭陀竹園。尊者舍利弗在耆阇崛山中。
English version: At that time, the venerable Sariputra addressed the monks, saying: 'If a forest-dwelling monk, in an empty place, in a forest, or under a tree, should practice thus, observing and contemplating within himself: 'Does my mind feel the presence of desire?' If he does not feel it, then when facing an object, or a pure image, if lust arises, it is contrary to detachment. It is like a man who exerts himself to row a boat upstream, and when his body is slightly tired, the boat will turn back and go downstream. Likewise, monks! If one contemplates a pure image and lust arises, it is contrary to detachment; such a monk, when learning, practices inferior methods, cannot achieve purity, and is therefore carried away by lust, unable to gain the power of the Dharma, his mind is not tranquil, he cannot focus his mind, and towards the pure image, lust arises, flowing and rushing, contrary to detachment. It should be known that such a monk dares not declare that he has attained liberation from the merits of the five desires.' 'If a monk, in an empty place, in a forest, or under a tree, thinks thus: 'Is my mind free from desire?' This monk, when facing an object, or taking a pure image, if he feels that his mind is detached from them, flows and rushes towards detachment. It is like a bird's feather, which, when put into fire, will curl up and cannot be stretched out. Likewise, monks, if one takes a pure image, he will immediately flow and rush towards detachment. Monks! You should know this, in the practice of skillful means, the mind is not lazy, one obtains the tranquility of the Dharma, tranquility, rest, joy, pure one-pointedness of mind, that is to say, after I have contemplated, towards the pure image, I follow the direction of detachment, and by following the path of practice, I can declare that I have attained liberation from the merits of the five desires.' After the venerable Sariputra had spoken this discourse, the monks, having heard what he said, rejoiced and practiced accordingly. (494) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha. The venerable Sariputra was on Mount Gijjhakuta.
。
爾時，尊者舍利弗晨朝著衣持缽，出耆阇崛山，入王舍城乞食，于路邊見一大枯樹，即于樹下敷坐具，𣫍身正坐，語諸比丘：「若有比丘修習禪思，得神通力，心得自在，欲令此枯樹成地，即時為地。所以者何？謂此枯樹中有地界。是故，比丘得神通力，心作地解，即成地不異。
「若有比丘得神通力，自在如意，欲令此樹為水、火、風、金、銀等物，悉皆成就不異。所以者何？謂此枯樹有水界故。是故，比丘！禪思得神通力，自在如意，欲令枯樹成金，即時成金不異，及餘種種諸物，悉成不異。所以者何？以彼枯樹有種種界故。是故，比丘！禪思得神通力，自在如意，為種種物悉成不異，比丘當知，比丘禪思神通境界不可思議。是故，比丘！當勤禪思，學諸神通。」
舍利弗說是經已，諸比丘聞其所說，歡喜奉行。
（四九五）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。時，尊者舍利弗在耆阇崛山中。
爾時，尊者舍利弗告諸比丘：「其犯戒者，以破戒故，所依退減，心不樂住；不樂住已，失喜、息、樂、寂靜三昧、如實知見、厭離、離欲、解脫已，永不能得無餘涅槃。如樹根壞，枝葉華果悉不成就，犯戒比丘亦復如是
現代漢語譯本 當時，尊者舍利弗早晨穿好衣服，拿著缽，從耆阇崛山出來，進入王舍城乞食。在路邊，他看到一棵巨大的枯樹，便在樹下鋪好坐具，端身正坐，對眾比丘說：『如果有比丘修習禪定，獲得神通力，心意自在，想要讓這棵枯樹變成土地，立刻就能變成土地。這是為什麼呢？因為這棵枯樹中含有地界。所以，比丘獲得神通力，心中想著土地，它就會變成土地，沒有差別。』 『如果有比丘獲得神通力，自在如意，想要讓這棵樹變成水、火、風、金、銀等物，都能成功，沒有差別。這是為什麼呢？因為這棵枯樹含有水界。所以，比丘們！禪定修習獲得神通力，自在如意，想要讓枯樹變成金子，立刻就能變成金子，沒有差別，以及其他各種事物，都能變成，沒有差別。這是為什麼呢？因為那棵枯樹含有各種界。所以，比丘們！禪定修習獲得神通力，自在如意，能讓各種事物都變成，沒有差別。比丘們應當知道，比丘禪定神通的境界是不可思議的。所以，比丘們！應當勤奮禪定，學習各種神通。』 舍利弗說完這部經，眾比丘聽了他所說的，歡喜地奉行。
（四九五）
如是我聞：
一時，佛住在王舍城的迦蘭陀竹園。當時，尊者舍利弗在耆阇崛山中。
當時，尊者舍利弗告訴眾比丘：『那些犯戒的人，因為破戒的緣故，所依靠的修行會退減，內心不能安住；不能安住之後，就會失去喜悅、止息、快樂、寂靜三昧、如實知見、厭離、離欲、解脫，最終不能獲得無餘涅槃。就像樹根壞了，枝葉花果都不能生長一樣，犯戒的比丘也是如此。』
English version At that time, the venerable Sariputra, having dressed in the morning and taken his bowl, went out from Mount Gijjhakuta to the city of Rajagaha to beg for alms. On the roadside, he saw a large withered tree. He then spread out his sitting mat under the tree, sat upright, and said to the monks: 'If a monk cultivates meditation, attains supernatural powers, and has freedom of mind, and wishes to turn this withered tree into earth, it will immediately become earth. Why is that? Because this withered tree contains the earth element. Therefore, a monk who has attained supernatural powers, and whose mind conceives of earth, it will become earth, without any difference.' 'If a monk has attained supernatural powers, and is free and at ease, and wishes to turn this tree into water, fire, wind, gold, silver, etc., it will all be accomplished without any difference. Why is that? Because this withered tree contains the water element. Therefore, monks! Through meditation, one attains supernatural powers, and is free and at ease. If one wishes to turn the withered tree into gold, it will immediately become gold, without any difference, and the same goes for all other things. Why is that? Because that withered tree contains all kinds of elements. Therefore, monks! Through meditation, one attains supernatural powers, and is free and at ease, and can transform all kinds of things without any difference. Monks should know that the realm of a monk's meditation and supernatural powers is inconceivable. Therefore, monks! You should diligently meditate and learn all kinds of supernatural powers.' After Sariputra finished speaking this sutra, the monks, having heard what he said, joyfully practiced it.
(495)
Thus have I heard:
At one time, the Buddha was staying in the Karanda Bamboo Grove in Rajagaha. At that time, the venerable Sariputra was on Mount Gijjhakuta.
At that time, the venerable Sariputra told the monks: 'Those who break the precepts, because of their transgression, their reliance on practice diminishes, and their minds cannot dwell in peace; having lost peace, they lose joy, tranquility, happiness, serene samadhi, true knowledge and vision, aversion, detachment, and liberation, and ultimately cannot attain complete Nirvana. Just as when the root of a tree is damaged, the branches, leaves, flowers, and fruits cannot grow, so too is it with a monk who breaks the precepts.'
。功德退減，心不樂住，不信樂已，失喜、息、樂、寂靜三昧、如實知見、厭離、離欲、解脫，失解脫已，永不能得無餘涅槃。
「持戒比丘根本具足，所依具足，心得信樂；得信樂已，心得歡喜、息、樂、寂靜三昧、如實知見、厭離、離欲、解脫；得解脫已，悉能疾得無餘涅槃。譬如樹根不壞，枝葉華果悉得成就，持戒比丘亦復如是。根本具足，所依成就，心得信樂，得信樂已，歡喜、息、樂、寂靜三昧、如實知見、厭離、離欲、解脫，疾得無餘涅槃。」
尊者舍利弗說是經已，諸比丘聞其所說，歡喜奉行。
（四九六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，舍利弗告諸比丘：「若諸比丘諍起相言，有犯罪比丘、舉罪比丘。彼若不依正思惟自省察者，當知彼比丘長夜強梁，諍訟轉增，共相違反，結恨彌深，于所起之罪，不能以正法、律止令休息。若比丘有此已起諍訟，若犯罪比丘、若舉罪比丘！俱依正思惟自省察克責，當知彼比丘不長夜強梁，共相違反，結恨轉增，于所起之罪，能以法、律止令休息
現代漢語譯本：功德會逐漸減少，內心無法安住，不信奉佛法后，會失去喜悅、平靜、快樂、寂靜三昧、如實知見、厭離、離欲、解脫。失去解脫后，將永遠無法證得無餘涅槃。 持戒的比丘如果根本具足，所依具足，內心就會信奉佛法；信奉佛法后，內心就會歡喜、平靜、快樂、寂靜三昧、如實知見、厭離、離欲、解脫；得到解脫后，就能迅速證得無餘涅槃。就像樹根沒有損壞，枝葉花果都能生長茂盛一樣，持戒的比丘也是如此。根本具足，所依成就，內心信奉佛法，信奉佛法后，就會歡喜、平靜、快樂、寂靜三昧、如實知見、厭離、離欲、解脫，迅速證得無餘涅槃。 尊者舍利弗說完這部經后，眾比丘聽了之後，都歡喜地奉行。 （四九六） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，舍利弗告訴眾比丘：『如果比丘之間發生爭執，有犯戒的比丘和舉罪的比丘。如果他們不依正思惟自我反省，那麼要知道這些比丘會長期剛強，爭訟會不斷增加，互相違背，結下的怨恨會越來越深，對於所犯的罪過，不能用正法和戒律來制止，使其平息。如果比丘之間已經發生爭執，無論是犯戒的比丘還是舉罪的比丘，都能依正思惟自我反省並自我責備，那麼要知道這些比丘不會長期剛強，互相違背，結下的怨恨也不會增加，對於所犯的罪過，能用佛法和戒律來制止，使其平息。』
English version: Merits will diminish, the mind will not be able to settle, and after not believing in the Dharma, one will lose joy, tranquility, happiness, the samadhi of stillness, true knowledge and insight, aversion, detachment, and liberation. Having lost liberation, one will never be able to attain complete Nirvana. If a monk who upholds the precepts is fundamentally complete and has the necessary support, his mind will believe in the Dharma; after believing in the Dharma, his mind will be joyful, tranquil, happy, in the samadhi of stillness, have true knowledge and insight, aversion, detachment, and liberation; after attaining liberation, he will quickly attain complete Nirvana. Just as if the roots of a tree are not damaged, the branches, leaves, flowers, and fruits can all grow luxuriantly, so it is with a monk who upholds the precepts. Being fundamentally complete and having the necessary support, his mind will believe in the Dharma, and after believing in the Dharma, he will be joyful, tranquil, happy, in the samadhi of stillness, have true knowledge and insight, aversion, detachment, and liberation, and quickly attain complete Nirvana. After the Venerable Sariputra finished speaking this sutra, the monks, having heard it, joyfully practiced it. (496) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, Sariputra told the monks: 'If disputes arise among monks, with some monks having committed offenses and others accusing them, if they do not reflect on themselves with right mindfulness, then know that these monks will be obstinate for a long time, the disputes will increase, they will contradict each other, and the resentment they harbor will deepen. They will not be able to use the Dharma and the precepts to stop the offenses that have arisen and bring them to rest. If disputes have already arisen among monks, whether it is the monk who committed the offense or the monk who is accusing, if both can reflect on themselves with right mindfulness and self-reproach, then know that these monks will not be obstinate for a long time, they will not contradict each other, and the resentment they harbor will not increase. They will be able to use the Dharma and the precepts to stop the offenses that have arisen and bring them to rest.'
。
「云何比丘正思惟自省察？比丘應如是思惟：『我不是、不類、不應作罪，令彼見我；若我不為此罪，彼則不見，以彼見我罪，不喜嫌責，故舉之耳。余比丘聞者，亦當嫌責，是故長夜諍訟，強梁轉增，諍訟相言，于所起之罪，不能以正法、律止令休息，我今自知，如己輸稅。』是名比丘于所起罪能自觀察。
「云何舉罪比丘能自省察？舉罪比丘應如是念：『彼長老比丘作不類罪，令我見之，若彼不作此不類罪者，我則不見。我見其罪，不喜故舉，余比丘見，亦當不喜故舉之，長夜諍訟，轉增不息，不能以正法、律止所起罪，令其休息。我從今日，當自去之，如己輸稅。』如是舉罪比丘善能依正思惟，內自觀察。
「是故，諸比丘有罪及舉罪者，當依正思惟，而自觀察，不令長夜強梁增長。諸比丘！得不諍訟，所起之諍，能以法、律止令休息。」
尊者舍利弗說是經已，諸比丘聞已，歡喜奉行。
（四九七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，尊者舍利弗詣佛所，稽首佛足，退坐一面，白佛言：「世尊！若舉罪比丘欲舉他罪者，令心安住，幾法得舉他罪？」
佛告舍利弗：「若比丘令心安住，五法得舉他罪
現代漢語譯本： 『比丘如何正確地思考和自我反省呢？比丘應當這樣思考：『我不應該做、不應該像、不應該犯下罪行，讓別人看到我這樣做；如果我不犯這個罪，別人就不會看到，因為他們看到我犯了罪，會不高興並責備我，所以才會指出我的錯誤。其他比丘聽到了，也會責備我，因此長久地爭論，矛盾會不斷加劇，爭吵不休，對於所犯的罪行，不能用正法和戒律來制止，使其平息，我現在自己明白，就像自己繳納稅款一樣。』這叫做比丘對於自己所犯的罪行能夠自我反省。 『那麼，舉罪的比丘如何自我反省呢？舉罪的比丘應當這樣想：『那位長老比丘做了不應該做的罪行，讓我看到了，如果他不做這個不應該做的罪行，我就不會看到。我看到他的罪行，因為不高興所以才指出，其他比丘看到了，也會因為不高興而指出，長久地爭論，矛盾會不斷加劇，不能用正法和戒律來制止所犯的罪行，使其平息。我從今天開始，應當自己改正，就像自己繳納稅款一樣。』這樣，舉罪的比丘就能夠很好地依據正理思考，進行自我反省。 『所以，各位比丘，無論是犯了罪的比丘還是舉罪的比丘，都應當依據正理思考，進行自我反省，不要讓長久的矛盾不斷加劇。各位比丘！要做到不爭吵，對於所發生的爭吵，能夠用佛法和戒律來制止，使其平息。』 尊者舍利弗說完這部經后，各位比丘聽了，都歡喜地接受並奉行。 （四九七） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，尊者舍利弗來到佛陀的住所，向佛陀頂禮，退坐在一旁，對佛陀說：『世尊！如果舉罪的比丘想要指出別人的罪行，爲了使內心安定，需要具備幾種條件才能指出別人的罪行？』 佛陀告訴舍利弗：『如果比丘爲了使內心安定，需要具備五種條件才能指出別人的罪行。』
English version: 'How does a bhikkhu correctly contemplate and self-reflect? A bhikkhu should contemplate thus: 'I should not do, be like, or commit a sin that others would see me doing; if I did not commit this sin, others would not see it, because they see me committing a sin, they would be displeased and blame me, and thus point out my fault. Other bhikkhus who hear of it will also blame me, and therefore there will be long-lasting disputes, conflicts will increase, and there will be endless arguments. Regarding the sin committed, it cannot be stopped and calmed by the Dharma and the Vinaya. I now understand this myself, as if I were paying my own taxes.' This is called a bhikkhu being able to self-reflect on the sins he has committed. 'Now, how does a bhikkhu who accuses others self-reflect? A bhikkhu who accuses others should think thus: 'That elder bhikkhu committed an inappropriate sin, which I saw. If he had not committed this inappropriate sin, I would not have seen it. I saw his sin, and because I was displeased, I pointed it out. Other bhikkhus who see it will also point it out because they are displeased. Long-lasting disputes will increase without ceasing, and the sin committed cannot be stopped and calmed by the Dharma and the Vinaya. From today onwards, I should correct myself, as if I were paying my own taxes.' In this way, a bhikkhu who accuses others can think correctly and self-reflect. 'Therefore, bhikkhus, whether you are a bhikkhu who has committed a sin or a bhikkhu who accuses others, you should contemplate correctly and self-reflect, and not let long-lasting conflicts increase. Bhikkhus! You should strive to avoid disputes, and when disputes arise, you should be able to stop and calm them with the Dharma and the Vinaya.' After Venerable Sariputta finished speaking this sutra, the bhikkhus, having heard it, joyfully accepted and practiced it. (497) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, Venerable Sariputta went to the Buddha's dwelling, bowed at the Buddha's feet, and sat down to one side. He said to the Buddha, 'Venerable Sir, if a bhikkhu who accuses others wants to point out the faults of others, how many conditions must he fulfill to have a peaceful mind when accusing others?' The Buddha told Sariputta, 'If a bhikkhu wants to have a peaceful mind, he must fulfill five conditions to point out the faults of others.'
。云何為五？實非不實、時不非時、義饒益非非義饒益、柔軟不粗澀、慈心不瞋恚。舍利弗！舉罪比丘具此五法，得舉他罪。」
舍利弗白佛言：「世尊！被舉比丘復以幾法自安其心？」
佛告舍利弗：「被舉比丘當以五法令安其心。念言：『彼何處得，為實莫令不實，令時莫令非時，令是義饒益莫令非義饒益，柔軟莫令粗澀，慈心莫令瞋恚。』舍利弗！被舉比丘當具此五法，自安其心。」
舍利弗白佛言：「世尊！我見舉他罪者，不實非實、非時非是時、非義饒益非為義饒益、粗澀不柔軟、瞋恚非慈心。世尊！于不實舉他罪比丘，當以幾法饒益令其改悔？」
佛告舍利弗：「不實舉罪比丘當以五法饒益令其改悔，當語之言：『長老！汝今舉罪，不實非是實，當改悔；不時非是時、非義饒益非是義饒益、粗澀非柔軟、瞋恚非慈心，汝當改悔。』舍利弗！不實舉他罪比丘當以此五法饒益令其改悔，亦令當來世比丘不為不實舉他罪。」
舍利弗白佛言：「世尊！被不實舉罪比丘復以幾法令不變悔？」
佛告舍利弗：「被不實舉罪比丘當以五法不自變悔。彼應作是念：『彼比丘不實舉罪非是實、非時非是時、非義饒益非是義饒益、粗澀非柔軟、瞋恚非慈心，我真不變悔
現代漢語譯本：什麼是五種情況呢？真實與不真實、時宜與不時宜、有益與無益、柔和與粗糙、慈悲與嗔恚。舍利弗，如果一位指責他人過錯的比丘具備這五種品質，他就可以指責他人的過錯。 舍利弗問佛陀：『世尊，被指責的比丘又該如何以幾種方法來安定自己的心呢？』 佛陀告訴舍利弗：『被指責的比丘應當以五種方法來安定自己的心。他應當這樣想：』那個人是從哪裡得到的（指責的依據）？要真實，不要不真實；要時宜，不要不時宜；要有益，不要無益；要柔和，不要粗糙；要慈悲，不要嗔恚。『舍利弗，被指責的比丘應當具備這五種品質，來安定自己的心。』 舍利弗對佛陀說：『世尊，我看到指責他人過錯的人，不真實、不時宜、無益、粗糙、嗔恚。世尊，對於不真實地指責他人過錯的比丘，應當用幾種方法來幫助他改正錯誤呢？』 佛陀告訴舍利弗：『對於不真實地指責他人過錯的比丘，應當用五種方法來幫助他改正錯誤，應當告訴他說：』長老，你現在指責他人過錯，不真實，不是真實的；不時宜，不是時宜的；無益，不是有益的；粗糙，不是柔和的；嗔恚，不是慈悲的，你應當改正錯誤。『舍利弗，對於不真實地指責他人過錯的比丘，應當用這五種方法來幫助他改正錯誤，也讓未來的比丘不要不真實地指責他人過錯。』 舍利弗問佛陀：『世尊，被不真實地指責過錯的比丘又該如何以幾種方法來不改變悔恨呢？』 佛陀告訴舍利弗：『被不真實地指責過錯的比丘應當以五種方法不自我改變悔恨。他應當這樣想：』那個比丘不真實地指責過錯，不是真實的；不時宜，不是時宜的；無益，不是有益的；粗糙，不是柔和的；嗔恚，不是慈悲的，我真的不改變悔恨。』
English version: What are the five? Truth and untruth, timeliness and untimeliness, beneficial and unbeneficial, gentleness and harshness, loving-kindness and anger. Shariputra, a monk who accuses another of wrongdoing, if he possesses these five qualities, he may accuse others of wrongdoing. Shariputra asked the Buddha: 'World Honored One, how many ways should a monk who is accused use to calm his mind?' The Buddha told Shariputra: 'A monk who is accused should use five ways to calm his mind. He should think: 'Where did that person get (the basis for the accusation)? It should be true, not untrue; it should be timely, not untimely; it should be beneficial, not unbeneficial; it should be gentle, not harsh; it should be loving-kindness, not anger.' Shariputra, a monk who is accused should possess these five qualities to calm his mind.' Shariputra said to the Buddha: 'World Honored One, I see that those who accuse others of wrongdoing are untrue, untimely, unbeneficial, harsh, and angry. World Honored One, how many ways should be used to help a monk who falsely accuses others of wrongdoing to correct his mistakes?' The Buddha told Shariputra: 'For a monk who falsely accuses others of wrongdoing, five ways should be used to help him correct his mistakes. He should be told: 'Elder, you are now accusing others of wrongdoing, it is untrue, not true; untimely, not timely; unbeneficial, not beneficial; harsh, not gentle; angry, not loving-kindness, you should correct your mistakes.' Shariputra, for a monk who falsely accuses others of wrongdoing, these five ways should be used to help him correct his mistakes, and also to prevent future monks from falsely accusing others of wrongdoing.' Shariputra asked the Buddha: 'World Honored One, how many ways should a monk who is falsely accused use to not change his repentance?' The Buddha told Shariputra: 'A monk who is falsely accused should use five ways to not change his repentance. He should think: 'That monk falsely accuses me of wrongdoing, it is not true; untimely, not timely; unbeneficial, not beneficial; harsh, not gentle; angry, not loving-kindness, I truly do not change my repentance.'
。』被不實舉罪比丘當以此五法自安其心，不自變悔。」
舍利弗白佛言：「世尊！有比丘舉罪實非不實、時不非時、義饒益不非義饒益、柔軟非粗澀、慈心非瞋恚，實舉罪比丘當以幾法饒益令不改變？」
佛告舍利弗：「實舉罪比丘當以五法饒益令不變悔，當作是言：『長老！汝實舉罪非不實、時不非時、義饒益不非義、柔軟非粗澀、慈心非瞋恚。』舍利弗！實舉罪比丘當以此五法義饒益令不變悔，亦令來世實舉罪比丘而不變悔。」
舍利弗白佛言：「世尊！被實舉罪比丘當以幾法饒益令不變悔？」
佛告舍利弗：「被舉罪比丘當以五法饒益令不變悔，當作是言：『彼比丘實舉罪非不實，汝莫變悔；時不非時、義饒益不非義饒益、柔軟非粗澀、慈心非瞋恚，汝莫變悔。』」
舍利弗白佛言：「世尊！我見被實舉罪比丘有瞋恚者。世尊！被實舉罪瞋恚比丘當以幾法令于瞋恨而自開覺？」
佛告舍利弗：「被實舉罪瞋恚比丘當以五法令自開覺，當語彼言：『長老！彼比丘實舉汝罪，非不實，汝莫瞋恨……』乃至『慈心非瞋恚，汝莫瞋恨。』舍利弗！被實舉罪瞋恚比丘當以此五法，令于恚恨而得開覺
現代漢語譯本：『如果被不實指控的比丘，應當用這五種方法來安定自己的心，不要因此而改變或後悔。』 舍利弗問佛說：『世尊！如果比丘的指控是真實的，而不是不真實的；是合時的，而不是不合時的；是有益的，而不是無益的；是柔和的，而不是粗暴的；是慈悲的，而不是嗔恨的。那麼，真實指控的比丘應當用幾種方法來幫助被指控的比丘，使他不因此而改變或後悔呢？』 佛告訴舍利弗說：『真實指控的比丘應當用五種方法來幫助被指控的比丘，使他不改變或後悔，應當這樣說：『長老！你被指控的事情是真實的，而不是不真實的；是合時的，而不是不合時的；是有益的，而不是無益的；是柔和的，而不是粗暴的；是慈悲的，而不是嗔恨的。』舍利弗！真實指控的比丘應當用這五種方法來幫助被指控的比丘，使他不改變或後悔，也使未來真實指控的比丘不會因此而改變或後悔。』 舍利弗問佛說：『世尊！如果被真實指控的比丘，應當用幾種方法來幫助他，使他不改變或後悔呢？』 佛告訴舍利弗說：『被指控的比丘應當用五種方法來幫助他，使他不改變或後悔，應當這樣說：『那位比丘指控你的事情是真實的，而不是不真實的，你不要改變或後悔；是合時的，而不是不合時的；是有益的，而不是無益的；是柔和的，而不是粗暴的；是慈悲的，而不是嗔恨的，你不要改變或後悔。』 舍利弗問佛說：『世尊！我看到被真實指控的比丘有嗔恨心。世尊！被真實指控而有嗔恨心的比丘，應當用幾種方法來使他從嗔恨中覺醒呢？』 佛告訴舍利弗說：『被真實指控而有嗔恨心的比丘，應當用五種方法來使他自己覺醒，應當告訴他：『長老！那位比丘指控你的事情是真實的，而不是不真實的，你不要嗔恨……』乃至『是慈悲的，而不是嗔恨的，你不要嗔恨。』舍利弗！被真實指控而有嗔恨心的比丘，應當用這五種方法，使他從嗔恨中覺醒。』
English version: 'If a monk is falsely accused, he should use these five methods to calm his mind and not change or regret it.' Sariputra asked the Buddha, 'World Honored One, if a monk's accusation is true, not false; timely, not untimely; beneficial, not unbeneficial; gentle, not harsh; and compassionate, not hateful, then how many methods should the monk who made the true accusation use to help the accused monk so that he does not change or regret it?' The Buddha told Sariputra, 'The monk who made the true accusation should use five methods to help the accused monk so that he does not change or regret it. He should say, 'Elder, the matter you are accused of is true, not false; timely, not untimely; beneficial, not unbeneficial; gentle, not harsh; and compassionate, not hateful.' Sariputra, the monk who made the true accusation should use these five methods to help the accused monk so that he does not change or regret it, and also so that future monks who make true accusations will not change or regret it.' Sariputra asked the Buddha, 'World Honored One, if a monk is truly accused, how many methods should be used to help him so that he does not change or regret it?' The Buddha told Sariputra, 'The accused monk should be helped with five methods so that he does not change or regret it. He should be told, 'That monk's accusation against you is true, not false, do not change or regret it; it is timely, not untimely; beneficial, not unbeneficial; gentle, not harsh; and compassionate, not hateful, do not change or regret it.' Sariputra asked the Buddha, 'World Honored One, I have seen monks who are truly accused become angry. World Honored One, how many methods should be used to help a monk who is truly accused and becomes angry to awaken from his anger?' The Buddha told Sariputra, 'A monk who is truly accused and becomes angry should use five methods to awaken himself. He should be told, 'Elder, that monk's accusation against you is true, not false, do not be angry...' up to 'it is compassionate, not hateful, do not be angry.' Sariputra, a monk who is truly accused and becomes angry should use these five methods to awaken from his anger.'
。」
舍利弗白佛言：「世尊！有實、不實舉我罪者，于彼二人，我當自安其心。若彼實者，我當自知，若不實者，當自開解言：『此則不實，我今自知無此法也。』世尊！我當如是，如世尊所說解材譬經說，教諸沙門：『若有賊來，執汝以鋸解身，汝等於賊起惡念惡言者，自生障礙。是故，比丘！若以鋸解汝身，汝當於彼勿起噁心變易及起惡言，自作障礙。于彼人所，當生慈心，無怨無恨，於四方境界慈心正受具足住，應當學。』是故，世尊！我當如是，如世尊所說，解身之苦，當自安忍，況復小苦、小謗而不安忍？沙門利、沙門欲，欲斷不善法，欲修善法；於此不善法當斷，善法當修，精勤方便，善自防護，繫念思惟，不放逸行，應當學。」
舍利弗白佛言：「世尊！我若舉他比丘罪，實非不實、時非不時、義饒益非非義饒益、柔軟非粗澀、慈心不瞋恚，然彼被舉比丘有懷瞋恚者。」
佛問舍利弗：「何等像類比丘聞舉其罪而生瞋恚？」
舍利弗白佛言：「世尊！若彼比丘諂曲幻偽、欺誑不信、無慚無愧、懈怠失念、不定惡慧、慢緩、違于遠離、不敬戒律、不顧沙門、不勤修學、不自省察、為命出家、不求涅槃。如是等人，聞我舉罪，則生瞋恚
舍利弗對佛說：『世尊！如果有人真實或不真實地指責我的過錯，對於這兩種情況，我都會使自己內心平靜。如果指責是真實的，我應當自我反省；如果指責是不真實的，我應當自我解釋說：『這不真實，我清楚地知道自己沒有這樣的行為。』世尊！我應當像您在《解材譬經》中所說的那樣教導沙門：『如果有盜賊來，用鋸子鋸你的身體，如果你們對盜賊產生惡念或惡語，就會給自己製造障礙。因此，比丘們！即使有人用鋸子鋸你的身體，你們也不應該對他們產生噁心、改變心意或說惡語，給自己製造障礙。對於那個人，應當生起慈悲心，沒有怨恨，在四方境界中以慈悲心正受具足而住，應當這樣學習。』因此，世尊！我應當像您所說的那樣，對於身體被解剖的痛苦，都能安忍，更何況是小的痛苦或小的誹謗而不能安忍呢？沙門追求利益，追求慾望，想要斷除不善法，想要修習善法；對於不善法應當斷除，對於善法應當修習，精勤方便，善於自我防護，繫念思惟，不放逸地修行，應當這樣學習。』 舍利弗對佛說：『世尊！如果我指出其他比丘的過錯，無論是真實的還是不真實的，無論是適時的還是不適時的，無論是對他們有益的還是無益的，無論是用柔軟的語言還是粗澀的語言，無論是出於慈悲心還是沒有瞋恚心，但被我指出過錯的比丘卻懷有瞋恚。』 佛問舍利弗：『什麼樣的比丘聽到別人指出他的過錯會產生瞋恚呢？』 舍利弗對佛說：『世尊！如果那個比丘是諂媚虛偽、欺騙不信、不知羞恥、懈怠失念、心意不定、惡慧、傲慢懈怠、違背遠離、不敬戒律、不顧沙門、不勤修學、不自我反省、爲了生活而出家、不追求涅槃。這樣的人，聽到我指出他的過錯，就會產生瞋恚。』
Sariputra said to the Buddha, 'World Honored One, if there are those who accuse me of faults, whether truly or falsely, I will settle my mind in both cases. If the accusation is true, I will reflect on myself; if it is false, I will explain to myself, saying, 「This is not true, I know clearly that I have no such behavior.」 World Honored One, I should teach the monks as you said in the 「Sermon on the Saw」: 「If thieves come and saw your body with a saw, if you generate evil thoughts or words towards the thieves, you will create obstacles for yourselves. Therefore, monks, even if someone saws your body with a saw, you should not generate evil thoughts, change your mind, or speak evil words towards them, creating obstacles for yourselves. Towards that person, you should generate a compassionate heart, without resentment, and dwell in the four directions with a compassionate heart, fully and correctly. You should learn this way.」 Therefore, World Honored One, I should, as you said, be able to endure the pain of having my body dissected, let alone not be able to endure small pains or small slanders? A monk seeks benefit, seeks desire, wants to cut off unwholesome dharmas, and wants to cultivate wholesome dharmas; for unwholesome dharmas, one should cut them off, for wholesome dharmas, one should cultivate them, diligently and skillfully, protect oneself well, keep mindfulness and contemplation, and practice without negligence. One should learn this way.』 Sariputra said to the Buddha, 'World Honored One, if I point out the faults of other monks, whether they are true or not true, whether it is timely or not timely, whether it is beneficial or not beneficial to them, whether it is with gentle words or harsh words, whether it is out of compassion or without anger, but the monk whose fault I point out harbors anger.' The Buddha asked Sariputra, 'What kind of monks, upon hearing their faults pointed out, would generate anger?' Sariputra said to the Buddha, 'World Honored One, if that monk is flattering and deceitful, deceptive and unbelieving, shameless and without remorse, lazy and forgetful, with an unstable mind, evil wisdom, arrogant and negligent, violating detachment, disrespectful of precepts, disregarding the Sangha, not diligent in learning, not self-reflecting, having left home for the sake of life, and not seeking Nirvana. Such people, upon hearing me point out their faults, will generate anger.'
。」
佛問舍利弗：「何等像類比丘聞汝舉罪而不瞋恨？」
舍利弗白佛言：「世尊！若有比丘不諂曲、不幻偽、不欺誑、有信、慚愧、精勤正念、正定智慧、不慢緩、不捨遠離、深敬戒律、顧沙門行、尊崇涅槃、為法出家、不為性命。如是比丘聞我舉罪，歡喜頂受，如飲甘露。譬如剎利、婆羅門女，沐浴清凈，得好妙華，愛樂頂戴，以冠其首。如是，比丘不諂曲、不幻偽、不欺誑、正信、慚愧、精勤正念、正定智慧、不慢緩、心存遠離、深敬戒律、顧沙門行、勤修自省、為法出家、志求涅槃。如是比丘聞我舉罪，歡喜頂受，如飲甘露。」
佛告舍利弗：「若彼比丘諂曲幻偽、欺誑、不信、無慚無愧、懈怠失念、不定惡慧、慢緩、違于遠離、不敬戒律、不顧沙門行、不求涅槃、為命出家。如是比丘不應教授，與共言語。所以者何？此等比丘破梵行故。若彼比丘不諂曲、不幻偽、不欺誑、信心、慚愧、精勤正念、正定智慧、不慢緩、心存遠離、深敬戒律、顧沙門行、志崇涅槃、為法出家。如是比丘應當教授。所以者何？如是比丘能修梵行，能自建立故。」
佛說此經已，尊者舍利弗聞佛所說，歡喜奉行。
（四九八）
如是我聞：
一時，佛住那羅揵陀賣衣者庵羅園
現代漢語譯本 佛陀問舍利弗：『什麼樣的比丘，聽到你指出他的過錯，不會生氣怨恨呢？』 舍利弗回答佛陀說：『世尊！如果有的比丘不虛偽諂媚，不弄虛作假，不欺騙，有信心，有慚愧心，精進勤勉，正念現前，有正定和智慧，不懈怠，不放棄遠離，深深地敬重戒律，顧念沙門的行為，尊崇涅槃，爲了佛法而出家，而不是爲了生活。這樣的比丘，聽到我指出他的過錯，會歡喜地接受，就像喝了甘露一樣。譬如剎帝利或婆羅門家的女子，沐浴清凈后，得到美好的鮮花，喜愛地戴在頭上，作為頭飾。同樣，這樣的比丘不虛偽諂媚，不弄虛作假，不欺騙，有真正的信心，有慚愧心，精進勤勉，正念現前，有正定和智慧，不懈怠，心中想著遠離，深深地敬重戒律，顧念沙門的行為，勤于自我反省，爲了佛法而出家，志求涅槃。這樣的比丘，聽到我指出他的過錯，會歡喜地接受，就像喝了甘露一樣。』 佛陀告訴舍利弗：『如果有的比丘虛偽諂媚，弄虛作假，欺騙，沒有信心，沒有慚愧心，懈怠，失去正念，沒有正定和智慧，懈怠，違背遠離，不敬重戒律，不顧念沙門的行為，不追求涅槃，爲了生活而出家。這樣的比丘不應該教導，也不應該和他說話。為什麼呢？因為這樣的比丘會破壞清凈的修行。如果有的比丘不虛偽諂媚，不弄虛作假，不欺騙，有信心，有慚愧心，精進勤勉，正念現前，有正定和智慧，不懈怠，心中想著遠離，深深地敬重戒律，顧念沙門的行為，志向崇高追求涅槃，爲了佛法而出家。這樣的比丘應當教導。為什麼呢？因為這樣的比丘能夠修持清凈的修行，能夠自我建立。』 佛陀說完這部經后，尊者舍利弗聽了佛陀的教誨，歡喜地奉行。 （四九八） 如是我聞： 一時，佛陀住在納羅犍陀賣衣者的庵羅園。
English version The Buddha asked Sariputra, 'What kind of bhikkhu, upon hearing you point out their faults, would not be angry or resentful?' Sariputra replied to the Buddha, 'Venerable Sir, if there is a bhikkhu who is not deceitful, not hypocritical, not fraudulent, has faith, has a sense of shame, is diligent and mindful, has right concentration and wisdom, is not lazy, does not abandon detachment, deeply respects the precepts, cares for the conduct of a samana, reveres Nirvana, has gone forth for the sake of the Dharma, and not for the sake of life. Such a bhikkhu, upon hearing me point out their faults, would joyfully accept it, as if drinking ambrosia. Just as a Kshatriya or Brahmin woman, having bathed and purified herself, obtains beautiful flowers, and lovingly wears them on her head as a crown. Similarly, such a bhikkhu is not deceitful, not hypocritical, not fraudulent, has true faith, has a sense of shame, is diligent and mindful, has right concentration and wisdom, is not lazy, has detachment in mind, deeply respects the precepts, cares for the conduct of a samana, is diligent in self-reflection, has gone forth for the sake of the Dharma, and aspires to Nirvana. Such a bhikkhu, upon hearing me point out their faults, would joyfully accept it, as if drinking ambrosia.' The Buddha told Sariputra, 'If there is a bhikkhu who is deceitful, hypocritical, fraudulent, without faith, without a sense of shame, lazy, lacking mindfulness, without right concentration and wisdom, lazy, goes against detachment, does not respect the precepts, does not care for the conduct of a samana, does not seek Nirvana, and has gone forth for the sake of life. Such a bhikkhu should not be taught, nor should one speak with them. Why is that? Because such a bhikkhu will destroy the pure conduct. If there is a bhikkhu who is not deceitful, not hypocritical, not fraudulent, has faith, has a sense of shame, is diligent and mindful, has right concentration and wisdom, is not lazy, has detachment in mind, deeply respects the precepts, cares for the conduct of a samana, has a noble aspiration for Nirvana, and has gone forth for the sake of the Dharma. Such a bhikkhu should be taught. Why is that? Because such a bhikkhu is capable of practicing pure conduct and is capable of self-establishment.' After the Buddha finished speaking this sutra, Venerable Sariputra, having heard the Buddha's teachings, joyfully practiced them. (498) Thus have I heard: At one time, the Buddha was dwelling in the Amra garden of the cloth seller at Narokhanda.
。
爾時，舍利弗詣世尊所，稽首禮足，退坐一面，白佛言：「世尊！我深信世尊，過去、當來、今現在，諸沙門、婆羅門所有智慧，無有與世尊菩提等者，況復過上？」
佛告舍利弗：「善哉！善哉！舍利弗，善哉所說，第一之說，能于眾中作師子吼，自言深信世尊，言過去、當來、今現在，沙門、婆羅門所有智慧，無有與佛菩提等者，況復過上？」佛問舍利弗：「汝能審知過去三藐三佛陀所有增上戒？」
舍利弗白佛言：「不知。」
世尊復問：「舍利弗！知如是法、如是慧、如是明、如是解脫、如是住不？」
舍利弗白佛言：「不知。世尊！」
佛告舍利弗：「汝復知未來三藐三佛陀所有增上戒。如是法、如是慧、如是明、如是解脫、如是住不？」
舍利弗白佛言：「不知。世尊！」
佛告舍利弗：「汝復能知今現在佛所有增上戒。如是法、如是慧、如是明、如是解脫、如是住不？」
舍利弗白佛言：「不知。世尊！」
佛告舍利弗：「汝若不知過去、未來、今現在諸佛世尊心中所有諸法
現代漢語譯本 當時，舍利弗來到世尊所在的地方，頂禮世尊雙足，然後退坐在一旁，對佛說：『世尊！我深信世尊，過去、未來、現在所有的沙門、婆羅門所擁有的智慧，沒有能與世尊的菩提相等的，更何況是超越呢？』 佛告訴舍利弗：『說得好！說得好！舍利弗，你說的很好，這是第一等的說法，能在眾人之中發出獅子吼，自己說深信世尊，說過去、未來、現在，沙門、婆羅門所擁有的智慧，沒有能與佛的菩提相等的，更何況是超越呢？』佛問舍利弗：『你能夠確切知道過去三藐三佛陀所擁有的增上戒嗎？』 舍利弗回答佛說：『不知道。』 世尊又問：『舍利弗！你知道他們所擁有的法、慧、明、解脫、安住的狀態嗎？』 舍利弗回答佛說：『不知道，世尊！』 佛告訴舍利弗：『你又知道未來三藐三佛陀所擁有的增上戒，以及他們所擁有的法、慧、明、解脫、安住的狀態嗎？』 舍利弗回答佛說：『不知道，世尊！』 佛告訴舍利弗：『你又能知道現在佛所擁有的增上戒，以及他們所擁有的法、慧、明、解脫、安住的狀態嗎？』 舍利弗回答佛說：『不知道，世尊！』 佛告訴舍利弗：『如果你不知道過去、未來、現在諸佛世尊心中所擁有的各種法』
English version At that time, Sariputra went to where the World Honored One was, bowed his head to the feet of the World Honored One, and then withdrew to sit on one side. He said to the Buddha, 'World Honored One! I deeply believe in the World Honored One. The wisdom possessed by all the ascetics and Brahmins of the past, future, and present is not equal to the Bodhi of the World Honored One, let alone surpass it?' The Buddha told Sariputra, 'Well said! Well said! Sariputra, what you said is very good. This is the first-rate statement, able to roar like a lion among the crowd, saying that you deeply believe in the World Honored One, saying that the wisdom possessed by the ascetics and Brahmins of the past, future, and present is not equal to the Bodhi of the Buddha, let alone surpass it?' The Buddha asked Sariputra, 'Are you able to know for sure the superior precepts possessed by the past Samyaksambuddhas?' Sariputra replied to the Buddha, 'I do not know.' The World Honored One asked again, 'Sariputra! Do you know their Dharma, wisdom, clarity, liberation, and state of abiding?' Sariputra replied to the Buddha, 'I do not know, World Honored One!' The Buddha told Sariputra, 'Do you also know the superior precepts possessed by the future Samyaksambuddhas, as well as their Dharma, wisdom, clarity, liberation, and state of abiding?' Sariputra replied to the Buddha, 'I do not know, World Honored One!' The Buddha told Sariputra, 'Are you also able to know the superior precepts possessed by the present Buddhas, as well as their Dharma, wisdom, clarity, liberation, and state of abiding?' Sariputra replied to the Buddha, 'I do not know, World Honored One!' The Buddha told Sariputra, 'If you do not know the various Dharmas possessed in the minds of the past, future, and present Buddhas, World Honored Ones'
。云何如是讚歎？于大眾中作師子吼，說言：『我深信世尊，過去、當來諸沙門、婆羅門所有智慧，無有與世尊菩提等者，況復過上』？」
舍利弗白佛言：「世尊！我不能知過去、當來、今現在諸佛世尊心之分齊，然我能知諸佛世尊法之分齊。我聞世尊說法，轉轉深、轉轉勝、轉轉上、轉轉妙，我聞世尊說法，知一法即斷一法，知一法即證一法，知一法即修習一法，究竟於法，于大師所得凈信，心得凈。
「世尊是等正覺。世尊！譬如國王有邊城，城周匝方直，牢固堅密，唯有一門，無第二門，立守門者，人民入出皆從此門，若入若出，其守門者，雖復不知人數多少，要知人民唯從此門，更無他處。如是，我知過去諸佛、如來、應、等正覺悉斷五蓋惱心，令慧力羸、墮障礙品、不向涅槃者，住四念處，修七覺分，得阿耨多羅三藐三菩提。彼當來世諸佛世尊亦斷五蓋惱心，令慧力羸、墮障礙品、不向涅槃者，住四念處，修七覺分，得阿耨多羅三藐三菩提。今現在諸佛世尊、如來、應、等正覺亦斷五蓋惱心，令慧力羸、墮障礙品、不向涅槃者，住四念處，修七覺分，得阿耨多羅三藐三菩提。」
佛告舍利弗：「如是，如是
現代漢語譯本：如何這樣讚歎呢？在大眾中發出獅子吼，說道：『我深信世尊，過去、未來所有的沙門、婆羅門所擁有的智慧，沒有能與世尊的菩提相等的，更何況是超越呢？』 舍利弗對佛說：『世尊！我不能知道過去、未來、現在諸佛世尊的心境的界限，但我能知道諸佛世尊的法境的界限。我聽世尊說法，越轉越深，越轉越殊勝，越轉越高超，越轉越精妙。我聽世尊說法，知道一個法就斷除一個法，知道一個法就證得一個法，知道一個法就修習一個法，最終通達於法，對於大師所獲得的清凈的信心，內心也清凈。』 『世尊是等正覺。世尊！譬如國王有一座邊境的城池，城池四周方正，牢固堅實，只有一扇門，沒有第二扇門，設立守門人，人民出入都從此門，無論是進入還是出去，守門人雖然不知道人數多少，但知道人民只從此門出入，沒有其他地方。如此，我知道過去諸佛、如來、應供、等正覺都斷除了使心煩惱的五蓋，使智慧力衰弱、墮入障礙、不趨向涅槃的那些因素，他們安住於四念處，修習七覺支，證得阿耨多羅三藐三菩提。那些未來世的諸佛世尊也斷除了使心煩惱的五蓋，使智慧力衰弱、墮入障礙、不趨向涅槃的那些因素，他們安住於四念處，修習七覺支，證得阿耨多羅三藐三菩提。現在世的諸佛世尊、如來、應供、等正覺也斷除了使心煩惱的五蓋，使智慧力衰弱、墮入障礙、不趨向涅槃的那些因素，他們安住於四念處，修習七覺支，證得阿耨多羅三藐三菩提。』 佛告訴舍利弗：『是這樣的，是這樣的。』
English version: How is such praise given? In the midst of the assembly, he roars like a lion, saying: 『I deeply believe in the World-Honored One. Among all the wisdom possessed by the ascetics and Brahmins of the past and future, none is equal to the Bodhi of the World-Honored One, let alone surpass it.』 Sariputra said to the Buddha: 『World-Honored One! I cannot know the limits of the minds of the Buddhas, World-Honored Ones of the past, future, and present, but I can know the limits of the Dharma of the Buddhas, World-Honored Ones. I hear the World-Honored One preach the Dharma, which becomes deeper, more excellent, more supreme, and more subtle as it progresses. I hear the World-Honored One preach the Dharma, and knowing one Dharma, I cut off one Dharma; knowing one Dharma, I realize one Dharma; knowing one Dharma, I cultivate one Dharma, ultimately penetrating the Dharma. Regarding the pure faith obtained from the Great Master, my mind is also purified.』 『The World-Honored One is the Perfectly Enlightened One. World-Honored One! It is like a king having a border city, the city being square and solid, with only one gate, no second gate. A gatekeeper is stationed there, and the people enter and exit through this gate. Whether they enter or exit, the gatekeeper, though not knowing the number of people, knows that the people only pass through this gate, and there is no other way. Likewise, I know that the Buddhas, Tathagatas, Arhats, and Perfectly Enlightened Ones of the past all cut off the five hindrances that trouble the mind, weaken the power of wisdom, cause one to fall into obstacles, and not incline towards Nirvana. They abide in the four foundations of mindfulness, cultivate the seven factors of enlightenment, and attain Anuttara-samyak-sambodhi. Those future Buddhas, World-Honored Ones, also cut off the five hindrances that trouble the mind, weaken the power of wisdom, cause one to fall into obstacles, and not incline towards Nirvana. They abide in the four foundations of mindfulness, cultivate the seven factors of enlightenment, and attain Anuttara-samyak-sambodhi. The present Buddhas, World-Honored Ones, Tathagatas, Arhats, and Perfectly Enlightened Ones also cut off the five hindrances that trouble the mind, weaken the power of wisdom, cause one to fall into obstacles, and not incline towards Nirvana. They abide in the four foundations of mindfulness, cultivate the seven factors of enlightenment, and attain Anuttara-samyak-sambodhi.』 The Buddha said to Sariputra: 『It is so, it is so.』
。舍利弗！過去、未來、今現在佛悉斷五蓋惱心，慧力羸、墮障礙品、不向涅槃者，住四念處，修七覺分，得阿耨多羅三藐三菩提。」
佛說是經已，尊者舍利弗聞佛所說，歡喜奉行。
（四九九）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。爾時，尊者舍利弗在耆阇崛山中。
時，有月子比丘！是提婆達多弟子，詣尊者舍利弗，共相問訊慰勞已，退住一面。退住一面已，尊者舍利弗問月子比丘言：「提婆達多比丘為諸比丘說法不？」
月子比丘答言：「說法。」
尊者舍利弗問月子比丘言：「提婆達多雲何說法？」
月子比丘語尊者舍利弗言：「彼提婆達多如是說法言：『比丘心法修心，是比丘能自記說：「我已離欲，解脫五欲功德。」』」
舍利弗語月子比丘言：「汝提婆達多何以不說法言：『比丘心法善修心，離欲心，離瞋恚心，離愚癡心，得無貪法、無恚法、無癡法，不轉還欲有、色有、無色有法，彼比丘能自記說言：「我生已盡，梵行已立，所作已作，自知不受後有。」耶？』」
月子比丘言：「彼不能也
{ "translations": [ "現代漢語譯本：'舍利弗！過去、未來、現在的一切佛，都斷除了五蓋的煩惱，那些智慧薄弱、陷入障礙、不趨向涅槃的人，通過安住於四念處，修習七覺支，最終證得無上正等正覺。'", "'佛陀說完這部經后，尊者舍利弗聽聞佛陀的教誨，歡喜地接受並奉行。'", "'（四九九）'", "'如是我聞：'", "'一時，佛陀住在王舍城的迦蘭陀竹園。當時，尊者舍利弗在耆阇崛山中。'", "'那時，有一位名叫月子的比丘，是提婆達多的弟子，他來到尊者舍利弗那裡，互相問候慰勞之後，退到一旁站立。退到一旁站立后，尊者舍利弗問月子比丘說：『提婆達多比丘是否為其他比丘說法？』", "'月子比丘回答說：『是的，他在說法。』", "'尊者舍利弗問月子比丘說：『提婆達多是如何說法的？』", "'月子比丘告訴尊者舍利弗說：『提婆達多是這樣說法的：『比丘通過修習心法，能夠自己記述說：「我已經離欲，解脫了五欲的功德。」』", "'舍利弗對月子比丘說：『你為什麼不讓提婆達多這樣說法呢：『比丘通過善修心法，離欲心、離瞋恚心、離愚癡心，獲得無貪法、無恚法、無癡法，不再輪迴于欲有、色有、無色有，這樣的比丘能夠自己記述說：「我生已盡，梵行已立，所作已作，自知不受後有。」』呢？』", "'月子比丘說：『他不能那樣說。』" ], "english_translations": [ "English version: 'Sariputta! All Buddhas of the past, future, and present have eradicated the five hindrances that trouble the mind. Those whose wisdom is weak, who have fallen into obstacles, and who do not incline towards Nirvana, by abiding in the four foundations of mindfulness and cultivating the seven factors of enlightenment, attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).'", "'After the Buddha finished speaking this sutra, Venerable Sariputta, having heard the Buddha's teachings, joyfully accepted and practiced them.'", "' (499)'", "'Thus have I heard:'", "'At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagaha. At that time, Venerable Sariputta was on Mount Gijjhakuta.'", "'Then, there was a bhikkhu named Moon, a disciple of Devadatta, who went to Venerable Sariputta. After exchanging greetings and pleasantries, he stood to one side. Having stood to one side, Venerable Sariputta asked Bhikkhu Moon, 'Does Devadatta bhikkhu teach the Dharma to other bhikkhus?'", "'Bhikkhu Moon replied, 'Yes, he does teach.'", "'Venerable Sariputta asked Bhikkhu Moon, 'How does Devadatta teach the Dharma?'", "'Bhikkhu Moon told Venerable Sariputta, 'Devadatta teaches thus: "A bhikkhu, by cultivating the mind, can declare, 'I have abandoned desire and am liberated from the merits of the five desires.'" '", "'Sariputta said to Bhikkhu Moon, 'Why don't you have Devadatta teach thus: "A bhikkhu, by properly cultivating the mind, abandoning desire, abandoning hatred, abandoning delusion, attaining the Dharma of non-greed, non-hatred, and non-delusion, and no longer transmigrating in the realms of desire, form, and formlessness, can declare, 'Birth is exhausted, the holy life is fulfilled, what had to be done is done, and there is no more future existence'?" '", "'Bhikkhu Moon said, 'He cannot teach that way.'" ] }
。尊者舍利弗！」
爾時，尊者舍利弗語月子比丘言：「若有比丘心法善修心者，能離貪慾心、瞋恚、愚癡心，得無貪法、無恚、無癡法，是比丘能自記說：『我生已盡，梵行已立，所作已作，自知不受後有。』
「譬如村邑，近有大石山，不斷、不壞、不穿、厚密，正使東方風來，不能令動，亦復不能過至西方。如是南、西、北方、四維風來，不能傾動，亦不能過。如是，比丘心法善修心者，離貪慾心，離瞋恚心，離愚癡心，得無貪法、無恚法、無癡法，是比丘能自記說：『我生已盡，梵行已立，所作已作，自知不受後有。』
「譬如因陀銅鐵及銅柱深入地中，筑令堅密，四方風吹不能傾動。如是，比丘心法善修心已，離貪慾心，離瞋恚心，離愚癡心，得無貪法、無恚法、無癡法，是比丘能自記說：『我生已盡，梵行已立，所作已作，自知不受後有。』
「譬如石柱長十六肘，八肘入地，四方風吹不能傾動。如是，比丘心法善修心已，悉離貪慾心，離瞋恚心，離愚癡心，得無貪法、無恚法、無癡法，能自記說：『我生已盡，梵行已立，所作已作，自知不受後有。』
「譬如火燒未燒者，燒已不復更燒
『尊者舍利弗！』 那時，尊者舍利弗對比丘月子說：『如果有一位比丘，他的心法修習得很好，能夠遠離貪慾心、嗔恚心和愚癡心，獲得無貪、無嗔、無癡的境界，這位比丘就可以自己宣告：『我已經了脫生死，清凈的修行已經完成，該做的都已做完，自己知道不會再有來生。』 『比如一個村莊附近有一座巨大的石山，它堅固、完整、沒有裂縫、厚實緊密，即使東風吹來，也不能使它動搖，也不能把它吹到西邊。同樣，南、西、北、四維的風吹來，也不能使它傾斜或移動。同樣，如果一位比丘的心法修習得很好，遠離了貪慾心、嗔恚心和愚癡心，獲得了無貪、無嗔、無癡的境界，這位比丘就可以自己宣告：『我已經了脫生死，清凈的修行已經完成，該做的都已做完，自己知道不會再有來生。』 『比如因陀的銅鐵或銅柱深深地插入地下，筑得非常堅固，四面八方的風都不能使它傾倒。同樣，如果一位比丘的心法修習得很好，遠離了貪慾心、嗔恚心和愚癡心，獲得了無貪、無嗔、無癡的境界，這位比丘就可以自己宣告：『我已經了脫生死，清凈的修行已經完成，該做的都已做完，自己知道不會再有來生。』 『比如一根石柱，長十六肘，八肘埋入地下，四面八方的風都不能使它傾倒。同樣，如果一位比丘的心法修習得很好，完全遠離了貪慾心、嗔恚心和愚癡心，獲得了無貪、無嗔、無癡的境界，就可以自己宣告：『我已經了脫生死，清凈的修行已經完成，該做的都已做完，自己知道不會再有來生。』 『比如火燃燒未燃燒的東西，一旦燃燒完畢就不會再燃燒。』
'Venerable Sariputta!' Then, Venerable Sariputta said to the monk Moon Child: 'If there is a monk who has well cultivated his mind in the Dharma, and is able to be free from greed, hatred, and delusion, and attains the state of non-greed, non-hatred, and non-delusion, that monk can declare himself: 『My birth is exhausted, the holy life is established, what was to be done is done, and I know that there will be no further existence.』 'For example, near a village, there is a large stone mountain, unbroken, uncracked, solid, thick, and dense. Even if the east wind comes, it cannot move it, nor can it pass to the west. Likewise, the south, west, north, and intermediate winds cannot tilt it or move it. Similarly, if a monk has well cultivated his mind in the Dharma, and is free from greed, hatred, and delusion, and attains the state of non-greed, non-hatred, and non-delusion, that monk can declare himself: 『My birth is exhausted, the holy life is established, what was to be done is done, and I know that there will be no further existence.』 'For example, an Inda copper or iron pillar is deeply embedded in the ground, built to be very firm, and the winds from all directions cannot topple it. Similarly, if a monk has well cultivated his mind in the Dharma, and is free from greed, hatred, and delusion, and attains the state of non-greed, non-hatred, and non-delusion, that monk can declare himself: 『My birth is exhausted, the holy life is established, what was to be done is done, and I know that there will be no further existence.』 'For example, a stone pillar, sixteen cubits long, with eight cubits buried in the ground, cannot be toppled by the winds from all directions. Similarly, if a monk has well cultivated his mind in the Dharma, and is completely free from greed, hatred, and delusion, and attains the state of non-greed, non-hatred, and non-delusion, he can declare himself: 『My birth is exhausted, the holy life is established, what was to be done is done, and I know that there will be no further existence.』 'For example, fire burns what has not been burned, and once it has burned, it will not burn again.'
。如是，比丘心法修心已，離貪慾心，離瞋恚心，離愚癡心，得無貪法、無恚法、無癡法，能自記說：『我生已盡，梵行已立，所作已作，自知不受後有。』」
舍利弗說此經已，諸比丘聞其所說，歡喜奉行。
（五〇〇）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。時，尊者舍利弗亦住王舍城迦蘭陀竹園。爾時，尊者舍利弗晨朝著衣持缽，入王舍城乞食，乞食已，於一樹下食。
時，有凈口外道出家尼從王舍城出，少有所營，見尊者舍利弗坐一樹下食，見已，問言：「沙門食耶？」
尊者舍利弗答言：「食。」
復問：「云何？沙門下口食耶？」
答言：「不也，姊妹！」
復問：「仰口食耶？」
答言：「不也，姊妹！」
復問：「云何？方口食耶？」
答言：「不也，姊妹！」
復問：「四維口食耶？」
答言：「不也，姊妹！」
復問：「我問沙門食耶？」答我言：「食。」我問仰口耶？答我言：「不。」「下口食耶？」答我言：「不。」「方口食耶？」答我言：「不。」四維口食耶？答我言：「不
現代漢語譯本：如此，比丘通過修習心法，已經遠離了貪慾之心、嗔恚之心和愚癡之心，獲得了無貪、無嗔、無癡的境界，能夠自己確信地說：『我的生死輪迴已經結束，清凈的修行已經完成，該做的都已經做了，自己知道不會再有來生。』 舍利弗說完這部經后，眾比丘聽了他說的話，都非常歡喜並遵照奉行。 （五〇〇） 我是這樣聽說的： 有一次，佛陀住在王舍城的迦蘭陀竹園。當時，尊者舍利弗也住在王舍城的迦蘭陀竹園。那時，尊者舍利弗早上穿好衣服，拿著缽，進入王舍城乞食。乞食完畢后，在一棵樹下吃飯。 當時，有一位凈口外道的出家女尼從王舍城出來，她有點事情要辦。她看見尊者舍利弗坐在一棵樹下吃飯，看到后，就問：『沙門在吃飯嗎？』 尊者舍利弗回答說：『在吃飯。』 她又問：『怎麼，沙門是下口吃飯嗎？』 回答說：『不是的，姊妹！』 她又問：『是仰口吃飯嗎？』 回答說：『不是的，姊妹！』 她又問：『怎麼，是方口吃飯嗎？』 回答說：『不是的，姊妹！』 她又問：『是四維口吃飯嗎？』 回答說：『不是的，姊妹！』 她又問：『我問沙門在吃飯嗎？你回答說：『在吃飯。』我問是仰口吃飯嗎？你回答說：『不是。』『是下口吃飯嗎？』你回答說：『不是。』『是方口吃飯嗎？』你回答說：『不是。』是四維口吃飯嗎？你回答說：『不是。』
English version: Thus, a bhikkhu, having cultivated his mind through the practice of mental disciplines, has abandoned the mind of greed, the mind of hatred, and the mind of delusion, and has attained the state of non-greed, non-hatred, and non-delusion. He can confidently declare: 『My cycle of birth and death is finished, the pure life has been lived, what needed to be done has been done, and I know for myself that there will be no further existence.』 After Shariputra had spoken this discourse, the bhikkhus, having heard what he said, rejoiced and followed his teachings. (500) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagaha. At that time, the venerable Shariputra was also dwelling in the Karanda Bamboo Grove in Rajagaha. Then, the venerable Shariputra, having dressed in the morning, took his bowl and entered Rajagaha for alms. Having finished his alms round, he ate under a tree. At that time, a female ascetic of the 'Pure Mouth' sect, who had left home, came out of Rajagaha. She had some business to attend to. She saw the venerable Shariputra sitting under a tree eating. Having seen him, she asked: 『Is the shramana eating?』 The venerable Shariputra replied: 『I am eating.』 She asked again: 『How is it? Does the shramana eat with his mouth facing downwards?』 He replied: 『No, sister!』 She asked again: 『Does he eat with his mouth facing upwards?』 He replied: 『No, sister!』 She asked again: 『How is it? Does he eat with his mouth facing sideways?』 He replied: 『No, sister!』 She asked again: 『Does he eat with his mouth facing the four directions?』 He replied: 『No, sister!』 She asked again: 『I asked if the shramana is eating? You replied: 『I am eating.』 I asked if he eats with his mouth facing upwards? You replied: 『No.』 『Does he eat with his mouth facing downwards?』 You replied: 『No.』 『Does he eat with his mouth facing sideways?』 You replied: 『No.』 Does he eat with his mouth facing the four directions? You replied: 『No.』
。」如此所說，有何等義？
尊者舍利弗言：「姊妹！諸所有沙門、婆羅門明於事者、明於橫法、邪命求食者、如是沙門、婆羅門下口食也。若諸沙門、婆羅門仰觀星曆，邪命求食者，如是沙門、婆羅門則為仰口食也。若諸沙門、婆羅門為他使命，邪命求食者。如是沙門、婆羅門則為方口食也。若有沙門、婆羅門為諸醫方種種治病，邪命求食者，如是沙門、婆羅門則為四維口食也。姊妹！我不墮此四種邪命而求食也。然我，姊妹！但以法求食而自活也，是故我說不為四種食也。」
時，凈口外道出家尼聞尊者舍利弗所說，歡喜隨喜而去。
時，凈口外道出家尼于王舍城裡巷四衢處讚歎言：「沙門釋子凈命自活，極凈命自活；諸有欲為施者，應施沙門釋種子；若欲為福者，應于沙門釋子所作福。」
時，有諸外道出家聞凈口外道出家尼讚歎沙門釋子聲，以嫉妒心，害彼凈口外道出家尼，命終之後生兜率天，以于尊者舍利弗所生信心故也。
（五〇一）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。爾時，尊者大目揵連在王舍城耆阇崛山中。
爾時，尊者大目揵連告諸比丘：「一時，世尊住王舍城迦蘭陀竹園
現代漢語譯本：『如此所說，有何意義？』 尊者舍利弗說：『姊妹！所有那些沙門、婆羅門，如果他們精通占卜、星象，或者以不正當的手段謀生，這些沙門、婆羅門就是下口食。如果沙門、婆羅門仰觀星象曆法，以不正當的手段謀生，這些沙門、婆羅門就是仰口食。如果沙門、婆羅門為他人奔走，以不正當的手段謀生，這些沙門、婆羅門就是方口食。如果沙門、婆羅門為他人醫病，以不正當的手段謀生，這些沙門、婆羅門就是四維口食。姊妹！我不會墮入這四種不正當的謀生方式。我，姊妹！只是通過正法求食而自活，所以我說我不為這四種食。』 當時，凈口外道出家尼聽了尊者舍利弗所說，歡喜讚歎，然後離開了。 當時，凈口外道出家尼在王舍城的街巷和十字路口讚歎說：『沙門釋子以清凈的生命自活，極其清凈的生命自活；那些想要佈施的人，應該佈施給沙門釋子；那些想要積福的人，應該在沙門釋子那裡積福。』 當時，一些外道出家人聽到凈口外道出家尼讚歎沙門釋子的聲音，心生嫉妒，殺害了凈口外道出家尼。她死後，因為對尊者舍利弗生起了信心，所以轉生到了兜率天。 （五〇一） 如是我聞： 一時，佛住在王舍城的迦蘭陀竹園。當時，尊者大目犍連在王舍城的耆阇崛山中。 當時，尊者大目犍連告訴眾比丘：『有一次，世尊住在王舍城的迦蘭陀竹園。』
English version: 'What is the meaning of what you have said?' Venerable Sariputta said, 'Sister! All those ascetics and Brahmins who are skilled in divination, astrology, or who seek sustenance through wrong livelihood, such ascetics and Brahmins are those who eat with their mouths facing downwards. If ascetics and Brahmins look up at the stars and calendars, seeking sustenance through wrong livelihood, such ascetics and Brahmins are those who eat with their mouths facing upwards. If ascetics and Brahmins run errands for others, seeking sustenance through wrong livelihood, such ascetics and Brahmins are those who eat with their mouths facing sideways. If ascetics and Brahmins treat illnesses for others, seeking sustenance through wrong livelihood, such ascetics and Brahmins are those who eat with their mouths facing in all four directions. Sister! I do not fall into these four kinds of wrong livelihood to seek sustenance. I, sister! Only live by seeking sustenance through the Dharma, therefore I say I do not eat in these four ways.' At that time, the female ascetic of the Pure Mouth sect, having heard what Venerable Sariputta said, rejoiced and praised him, and then departed. At that time, the female ascetic of the Pure Mouth sect praised in the streets and crossroads of Rajagaha, saying, 'The disciples of the Sakyan ascetics live with pure lives, extremely pure lives; those who wish to give alms should give to the disciples of the Sakyan ascetics; those who wish to accumulate merit should accumulate merit with the disciples of the Sakyan ascetics.' At that time, some non-Buddhist ascetics, hearing the female ascetic of the Pure Mouth sect praising the Sakyan ascetics, became jealous and killed the female ascetic of the Pure Mouth sect. After her death, because she had developed faith in Venerable Sariputta, she was reborn in the Tusita Heaven. (501) Thus have I heard: At one time, the Buddha was dwelling in the Bamboo Grove of Kalandaka in Rajagaha. At that time, Venerable Maha Moggallana was on Mount Gijjhakuta in Rajagaha. At that time, Venerable Maha Moggallana said to the monks, 'Once, the Blessed One was dwelling in the Bamboo Grove of Kalandaka in Rajagaha.'
。我於此耆阇崛山中住，我獨一靜處，作如是念：『云何為聖默然？』復作是念：『若有比丘息有覺有觀，內凈一心，無覺無觀三昧生喜樂，第二禪具足住，是名聖默然。』復作是念：『我今亦當聖默然，息有覺有觀，內凈一心，無覺無觀三昧生喜樂，具足住多住；多住已，復有覺有觀心起。』爾時，世尊知我心念，于竹園精舍沒，于耆阇崛山中現於我前，語我言：『目揵連！汝當聖默然，莫生放逸。』我聞世尊說已，即復離有覺有觀，內凈一心，無覺無觀三昧生喜樂，第二禪具足住。如是再三，佛亦再三教我：『汝當聖默然，莫放逸。』我即復息有覺有觀，內凈一心，無覺無觀三昧生喜樂，第三禪具足住。
「若正說佛子從佛口生，從法化生，得佛法分者，則我身是也。所以者何？我是佛子，從佛口生，從法化生，得佛法分，以少方便，得禪、解脫、三昧、正受。譬如轉輪聖王長太子，雖未灌頂，已得王法，不勤方便，能得五欲功德。我亦如是，為佛之子，不勤方便，得禪、解脫、三昧、正受，於一日中，世尊以神通力三至我所，三教授我，以大人處所建立於我。」
尊者大目揵連說此經已，諸比丘聞其所說，歡喜奉行。
（五〇二）
如是我聞：
一時，佛住王舍城迦蘭陀竹園
現代漢語譯本：我住在耆阇崛山中，獨自一人靜處，心中思量：『什麼是聖者的寂靜？』又思量：『如果有一位比丘，止息了有覺有觀，內心清凈，一心專注，進入無覺無觀的三昧，生起喜樂，安住于第二禪，這便是聖者的寂靜。』我又思量：『我現在也應當進入聖者的寂靜，止息有覺有觀，內心清凈，一心專注，進入無覺無觀的三昧，生起喜樂，安住並長久安住；長久安住后，又生起了有覺有觀的心念。』那時，世尊知道我的心念，從竹園精舍消失，在我面前顯現在耆阇崛山中，對我說：『目犍連！你應當進入聖者的寂靜，不要放逸。』我聽了世尊的話，立刻再次離開有覺有觀，內心清凈，一心專注，進入無覺無觀的三昧，生起喜樂，安住于第二禪。像這樣反覆三次，佛也反覆三次教導我：『你應當進入聖者的寂靜，不要放逸。』我便再次止息有覺有觀，內心清凈，一心專注，進入無覺無觀的三昧，生起喜樂，安住于第三禪。 如果正確地說佛子是從佛口所生，從佛法所化生，得到佛法的一部分，那麼我就是這樣的人。為什麼呢？因為我是佛子，從佛口所生，從佛法所化生，得到佛法的一部分，以少許方便，就得到了禪定、解脫、三昧、正受。譬如轉輪聖王的嫡長子，雖然沒有舉行灌頂儀式，卻已經得到了王位的繼承權，不用費力就能得到五欲的功德。我也是這樣，作為佛的兒子，不用費力就能得到禪定、解脫、三昧、正受，在一天之中，世尊以神通力三次來到我這裡，三次教導我，以大人的處所來建立我。 尊者大目犍連說完這部經后，眾比丘聽了他的話，都歡喜地奉行。 （五〇二） 如是我聞： 一時，佛住在王舍城迦蘭陀竹園。
English version: I was dwelling on Mount Gijjhakuta, alone in a quiet place, and I thought to myself, 'What is the noble silence?' And I thought again, 'If a bhikkhu has ceased thought and examination, with inner clarity and unification of mind, and enters the joy and bliss born of concentration without thought and examination, and abides in the second jhana, this is called noble silence.' And I thought, 'Now I too should enter noble silence, ceasing thought and examination, with inner clarity and unification of mind, and enter the joy and bliss born of concentration without thought and examination, and abide and abide long; after abiding long, thoughts and examination arise again.' At that time, the Blessed One, knowing my thoughts, disappeared from the Bamboo Grove Monastery and appeared before me on Mount Gijjhakuta, saying to me, 'Moggallana! You should enter noble silence, do not be negligent.' Having heard the Blessed One's words, I immediately again left thought and examination, with inner clarity and unification of mind, and entered the joy and bliss born of concentration without thought and examination, and abided in the second jhana. Like this three times, the Buddha also taught me three times, 'You should enter noble silence, do not be negligent.' I then again ceased thought and examination, with inner clarity and unification of mind, and entered the joy and bliss born of concentration without thought and examination, and abided in the third jhana. If it is correct to say that a Buddha's son is born from the Buddha's mouth, born from the Dharma, and receives a share of the Buddha's Dharma, then I am such a person. Why is that? Because I am a Buddha's son, born from the Buddha's mouth, born from the Dharma, and receive a share of the Buddha's Dharma. With little effort, I have attained concentration, liberation, samadhi, and right reception. Just like the eldest son of a wheel-turning monarch, although not yet crowned, has already obtained the right to the throne, and without effort can obtain the merits of the five desires. I am also like this, as a son of the Buddha, without effort I can obtain concentration, liberation, samadhi, and right reception. In one day, the Blessed One, with his supernatural power, came to me three times, taught me three times, and established me in the place of a great man. After the Venerable Maha Moggallana had spoken this discourse, the bhikkhus, having heard what he said, rejoiced and practiced accordingly. (502) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagaha.
。爾時，尊者大目揵連在王舍城耆阇崛山中。
爾時，尊者大目揵連告諸比丘：「一時，世尊住王舍城，我住耆阇崛山中。我獨一靜處，作如是念：『云何名為聖住？』復作是念：『若有比丘不念一切相，無相心正受，身作證具足住，是名聖住。』我作是念：『我當於此聖住，不念一切相、無相心正受。身作證具足住多住，多住已，取相心生。』爾時，世尊知我心念，如力士屈申臂頃，以神通力，于竹園精舍沒，于耆阇崛山中現於我前，語我言：『目揵連！汝當住于聖住，莫生放逸。』我聞世尊教已，即離一切相，無相心正受，身作證具足住。如是至三，世尊亦三來教我：『汝當住于聖住，莫生放逸。』我聞教已，離一切相，無相心正受，身作證具足住。
「諸大德！若正說佛子者，則我身是從佛口生，從法化生，得佛法分。所以者何？我是佛子，從佛口生，從法化生，得佛法分，以少方便，得禪、解脫、三昧、正受。譬如轉輪聖王太子，雖未灌頂，已得王法，不勤方便，能得五欲功德。我亦如是。為佛之子，不勤方便，得禪、解脫、三昧、正受，於一日中，世尊以神通力三至我所，三教授我，以大人處建立於我。」
尊者大目揵連說此經已，諸比丘聞其所說，歡喜奉行
現代漢語譯本：當時，尊者大目犍連住在王舍城的耆阇崛山中。 當時，尊者大目犍連告訴眾比丘：『有一次，世尊住在王舍城，我住在耆阇崛山中。我獨自一人在安靜的地方，心中這樣想：『什麼叫做聖住呢？』我又這樣想：『如果有比丘不執著於一切表象，以無相的心進入正定，並且以身體證悟而安住，這就叫做聖住。』我這樣想：『我應當在這種聖住中，不執著於一切表象，以無相的心進入正定，並且以身體證悟而安住。』我多次這樣安住后，執著于表象的心又產生了。當時，世尊知道我心中的想法，就像力士屈伸手臂那樣迅速，以神通力從竹園精舍消失，在我面前出現在耆阇崛山中，對我說：『目犍連！你應當安住于聖住，不要放逸。』我聽了世尊的教誨后，立刻放下一切表象，以無相的心進入正定，並且以身體證悟而安住。像這樣，世尊三次來教導我：『你應當安住于聖住，不要放逸。』我聽了教誨后，放下一切表象，以無相的心進入正定，並且以身體證悟而安住。 『諸位大德！如果正確地說佛子，那麼我的身體是從佛口所生，從佛法所化生，得到了佛法的分。為什麼這樣說呢？我是佛子，從佛口所生，從佛法所化生，得到了佛法的分，以很少的方便，就得到了禪定、解脫、三昧、正定。譬如轉輪聖王的太子，雖然沒有舉行灌頂儀式，已經得到了王法，不用費力就能得到五欲的功德。我也是這樣。作為佛的兒子，不用費力就能得到禪定、解脫、三昧、正定，在一天之中，世尊以神通力三次來到我這裡，三次教導我，以大人的方式來成就我。』 尊者大目犍連說完這部經后，眾比丘聽了他所說的話，都歡喜地奉行。
English version: At that time, the venerable Mahāmaudgalyāyana was dwelling on Mount Gṛdhrakūṭa in Rājagṛha. At that time, the venerable Mahāmaudgalyāyana addressed the monks, saying: 'Once, the Blessed One was dwelling in Rājagṛha, and I was dwelling on Mount Gṛdhrakūṭa. While I was alone in a quiet place, I thought to myself: 「What is called the noble dwelling?」 Then I thought: 「If a monk does not dwell on any signs, enters into the signless concentration, and dwells having realized it with his body, this is called the noble dwelling.」 I thought: 「I should dwell in this noble dwelling, not dwelling on any signs, entering into the signless concentration, and dwelling having realized it with my body.」 After dwelling in this way many times, a mind dwelling on signs arose. At that time, the Blessed One, knowing my thoughts, as quickly as a strong man extends or retracts his arm, by his supernormal power, vanished from the Bamboo Grove Monastery and appeared before me on Mount Gṛdhrakūṭa, saying to me: 「Mahāmaudgalyāyana! You should dwell in the noble dwelling, do not be negligent.」 Having heard the Blessed One』s teaching, I immediately abandoned all signs, entered into the signless concentration, and dwelt having realized it with my body. In this way, the Blessed One came three times to teach me: 「You should dwell in the noble dwelling, do not be negligent.」 Having heard the teaching, I abandoned all signs, entered into the signless concentration, and dwelt having realized it with my body.' 'Venerable ones! If one were to rightly call someone a son of the Buddha, then my body is born from the Buddha』s mouth, born from the Dharma, and has obtained a share of the Buddha』s Dharma. Why is that? I am a son of the Buddha, born from the Buddha』s mouth, born from the Dharma, and have obtained a share of the Buddha』s Dharma. With little effort, I have obtained meditation, liberation, samādhi, and right concentration. Just as a crown prince of a wheel-turning monarch, though not yet crowned, has already obtained the royal law, and without effort can obtain the merits of the five desires. So it is with me. As a son of the Buddha, without effort, I have obtained meditation, liberation, samādhi, and right concentration. In one day, the Blessed One came to me three times by his supernormal power, and taught me three times, establishing me in the position of a great man.' After the venerable Mahāmaudgalyāyana had spoken this discourse, the monks, having heard what he said, rejoiced and practiced accordingly.
。
（五〇三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。爾時，尊者舍利弗、尊者大目揵連、尊者阿難在王舍城迦蘭陀竹園，於一房共住。
時，尊者舍利弗於後夜時告尊者目揵連：「奇哉！尊者目揵連！汝於今夜住寂滅正受。」
尊者目揵連聞尊者舍利弗語尊者目揵連言：「我都不聞汝喘息之聲。」
尊者目揵連言：「此非寂滅正受，粗正受住耳。尊者舍利弗！我於今夜與世尊共語。」
尊者舍利弗言：「目揵連！世尊住舍衛國祇樹給孤獨園，去此極遠。云何共語？汝今在竹園，云何共語？汝以神通力至世尊所？為是世尊神通力來至汝所？」
尊者目揵連語尊者舍利弗：「我不以神通力詣世尊所，世尊不以神通力來至我所，然我于舍衛國王舍城中聞，世尊及我俱得天眼、天耳故。我能問世尊：『所謂慇勤精進。云何名為慇勤精進？』世尊答我言：『目揵連！若此比丘晝則經行、若坐，以不障礙法自凈其心。初夜若坐、經行，以不障礙法自凈其心。于中夜時，出房外洗足，還入房，右脅而臥，足足相累，繫念明相，正念正知，作起思惟。於後夜時，徐覺徐起，若坐亦經行，以不障礙法自凈其心，目揵連！是名比丘慇勤精進
現代漢語譯本： （五〇三） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。當時，尊者舍利弗、尊者大目犍連、尊者阿難住在王舍城的迦蘭陀竹園，在同一間房裡共同居住。 當時，尊者舍利弗在後半夜時告訴尊者目犍連：『真奇特啊！尊者目犍連！你今晚處於寂滅正受的狀態。』 尊者目犍連聽到尊者舍利弗說，『我都沒有聽到你的呼吸聲。』 尊者目犍連說：『這不是寂滅正受，只是粗淺的正受而已。尊者舍利弗！我今晚和世尊交談了。』 尊者舍利弗說：『目犍連！世尊住在舍衛國的祇樹給孤獨園，離這裡非常遙遠。怎麼可能交談呢？你現在在竹園，怎麼可能交談呢？你是用神通力到了世尊那裡？還是世尊用神通力來到你這裡？』 尊者目犍連告訴尊者舍利弗：『我不是用神通力去到世尊那裡，世尊也不是用神通力來到我這裡，然而我在舍衛國和王舍城中都聽到了，因為世尊和我都有天眼、天耳。我能問世尊：『所謂的慇勤精進，怎樣叫做慇勤精進？』世尊回答我說：『目犍連！如果這位比丘白天經行或坐禪，用不障礙的法來凈化自己的心。初夜時如果坐禪或經行，用不障礙的法來凈化自己的心。在中夜時，出房外洗腳，再回到房裡，右脅而臥，雙腳交疊，繫念光明之相，正念正知，作起身的思惟。在後半夜時，慢慢地醒來，慢慢地起身，如果坐禪或經行，用不障礙的法來凈化自己的心，目犍連！這就叫做比丘的慇勤精進。』
English version: (503) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the venerable Sariputra, the venerable Maha Moggallana, and the venerable Ananda were dwelling together in one room in the Karanda Bamboo Grove in Rajagaha. Then, the venerable Sariputra, in the latter part of the night, said to the venerable Moggallana, 'How amazing! Venerable Moggallana! You are abiding in the cessation of perception and feeling tonight.' The venerable Moggallana heard the venerable Sariputra say, 'I did not hear the sound of your breathing at all.' The venerable Moggallana said, 'This is not the cessation of perception and feeling, but merely a coarse form of concentration. Venerable Sariputra! I spoke with the Blessed One tonight.' The venerable Sariputra said, 'Moggallana! The Blessed One is dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti, which is very far from here. How could you have spoken with him? You are now in the Bamboo Grove, how could you have spoken with him? Did you go to the Blessed One by your psychic power? Or did the Blessed One come to you by his psychic power?' The venerable Moggallana said to the venerable Sariputra, 'I did not go to the Blessed One by my psychic power, nor did the Blessed One come to me by his psychic power. However, I heard in both Sravasti and Rajagaha, because the Blessed One and I both have the divine eye and the divine ear. I was able to ask the Blessed One: 'What is meant by diligent effort? How is diligent effort defined?' The Blessed One answered me, 'Moggallana! If a bhikkhu during the day walks or sits, purifying his mind with unobstructed teachings. In the first watch of the night, if he sits or walks, purifying his mind with unobstructed teachings. In the middle watch of the night, he goes outside to wash his feet, then returns to his room, lies down on his right side, with one foot resting on the other, focusing on the sign of light, with mindfulness and clear comprehension, contemplating getting up. In the latter part of the night, he slowly awakens and slowly gets up, and if he sits or walks, purifying his mind with unobstructed teachings, Moggallana! This is called a bhikkhu's diligent effort.'
。』」
尊者舍利弗語尊者目揵連言：「汝大目揵連真為大神通力、大功德力，安坐而坐，我亦大力，得與汝俱。目揵連！譬如大山，有人持一小石，投之，大山色味悉同，我亦如是，得與尊者大力大德，同座而坐。譬如世間鮮凈好物，人皆頂戴。如是，尊者目揵連大德大力，諸梵行者皆應頂戴。諸有得遇尊者目揵連交遊往來，恭敬供養者，大得善利，今亦得與尊者大目揵連交遊往來，亦得善利。」
時，尊者大目揵連語尊者舍利弗：「我今得與大智大德尊者舍利弗同座而坐，如以小石投之大山，得同其色，我亦如是，得與尊者大智舍利弗同座而坐，為第二伴。」
時，二正士共論議已，各從座起而去。
雜阿含經卷第十八 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第十九
宋天竺三藏求那跋陀羅譯
（五〇四）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。爾時，尊者大目揵連在耆阇崛山。
時，釋提桓因有上妙堂觀，于夜來詣尊者大目揵連所，稽首禮足，退坐一面。時，釋提桓因光明普照耆阇崛山，周匝大明。爾時，釋提桓因坐已，即說偈言：
「能伏于慳垢， 大德隨時施， 是名施中賢， 來世見殊勝
現代漢語譯本： 尊者舍利弗對尊者目犍連說：『你大目犍連真是具有大神通力、大功德力，安穩地坐著，我也是有大力的人，能夠和你一起坐在這裡。目犍連！譬如一座大山，有人拿一塊小石頭投向它，大山的顏色和味道都會和小石頭一樣，我也是這樣，能夠和尊者你這樣的大力大德之人，同座而坐。譬如世間新鮮乾淨的好東西，人們都喜歡頂戴。像這樣，尊者目犍連具有大德大力，所有修行梵行的人都應該敬重。那些能夠遇到尊者目犍連，與他交往來往，恭敬供養的人，會得到很大的好處，現在我也能夠和尊者大目犍連交往來往，也得到了好處。』 當時，尊者大目犍連對尊者舍利弗說：『我現在能夠和具有大智慧大德的尊者舍利弗同座而坐，就像用小石頭投向大山，能夠和它顏色一樣，我也是這樣，能夠和尊者大智慧的舍利弗同座而坐，成為你的第二伴侶。』 當時，兩位正士討論完畢，各自從座位起身離開了。 《雜阿含經》卷第十八 大正藏第 02 冊 No. 0099 《雜阿含經》
《雜阿含經》卷第十九
宋天竺三藏求那跋陀羅譯
（五〇四）
如是我聞：
一時，佛住在王舍城迦蘭陀竹園。當時，尊者大目犍連在耆阇崛山。
當時，釋提桓因擁有上妙的堂觀，在夜晚來到尊者大目犍連的住所，稽首禮拜他的雙足，然後退坐在一旁。當時，釋提桓因的光明普照耆阇崛山，周圍一片光明。當時，釋提桓因坐下後，就說了偈語： 『能夠降伏慳吝的污垢，大德之人隨時佈施，這被稱為佈施中的賢者，來世會見到殊勝的果報。』
English version: Venerable Sariputra said to Venerable Maudgalyayana, 'You, Great Maudgalyayana, truly possess great supernatural powers and great meritorious power. You sit so serenely, and I, too, have great power, to be able to sit with you. Maudgalyayana! It is like a great mountain, if someone throws a small stone at it, the color and taste of the mountain will be the same as the small stone. I am also like that, able to sit with you, a person of great power and virtue. It is like the fresh and clean good things in the world, which people all like to wear on their heads. Like this, Venerable Maudgalyayana has great virtue and power, all those who practice the Brahma-faring should respect him. Those who can meet Venerable Maudgalyayana, interact with him, and respectfully make offerings to him, will receive great benefits. Now I am also able to interact with Venerable Great Maudgalyayana, and I have also received benefits.' At that time, Venerable Great Maudgalyayana said to Venerable Sariputra, 'Now I am able to sit with Venerable Sariputra, who has great wisdom and virtue, just like throwing a small stone at a great mountain, it can have the same color as it. I am also like that, able to sit with Venerable Sariputra of great wisdom, and become your second companion.' At that time, the two righteous men finished their discussion and each rose from their seats and left. The Miscellaneous Agama Sutra, Scroll 18 Taisho Tripitaka, Vol. 02, No. 0099, Miscellaneous Agama Sutra
The Miscellaneous Agama Sutra, Scroll 19
Translated by Gunabhadra of the Song Dynasty from India
(504)
Thus have I heard:
At one time, the Buddha was staying in the Kalanda Bamboo Grove in Rajagriha. At that time, Venerable Great Maudgalyayana was on Mount Gijjhakuta.
At that time, Sakra, Lord of the Devas, had a magnificent palace. At night, he came to the place of Venerable Great Maudgalyayana, bowed his head and paid homage to his feet, then retreated and sat to one side. At that time, the light of Sakra illuminated Mount Gijjhakuta, and the surroundings were brightly lit. At that time, after Sakra sat down, he spoke a verse: 'Able to subdue the defilement of stinginess, the virtuous one gives at all times, this is called the wise one among givers, in the next life one will see extraordinary results.'
。」
時，大目揵連問帝釋言：「憍尸迦！云何為調伏慳垢，見於殊勝，而汝說言：
「『能調伏慳垢， 大德隨時施， 是則施中賢， 來世見殊勝。』？」
時，天帝釋答言：「尊者大目揵連！勝婆羅門大姓、勝剎利大姓、勝長者大姓、勝四王天、勝三十三天，稽首敬禮故。尊者大目揵連！我為勝婆羅門大姓、勝剎利大姓、勝長者大姓、勝四王天、勝三十三天恭敬作禮，見斯果報，故說此偈。
「複次，尊者大目揵連！乃至日所周行，照于諸方，至千世界、千月千日、千須彌山王、千弗婆提舍、千郁多羅提舍、千瞿陀尼迦、千閻浮提、千四天王、千三十三天、炎摩天、兜率陀天、化樂天、他化自在天、千梵天，名為小千世界。此小千世界中無有堂觀與毗阇延堂觀等者，毗阇延有百一樓觀，觀有七重，重有七房，房有七天後，后各七侍女。尊者大目揵連！于小千世界無有如是堂觀端嚴如毗阇延者，我見是調伏慳故，有此妙果，故說斯偈。」
大目揵連語帝釋言：「善哉！善哉！憍尸迦！汝能見此勝妙果報，而說斯偈。」
時，天帝釋聞尊者大目揵連所說，歡喜隨喜，忽然不現。
（五〇五）
如是我聞：
一時，佛住王舍城
現代漢語譯本 當時，大目犍連問帝釋說：『憍尸迦！如何才能調伏慳吝的污垢，見到殊勝的境界，而你說：』 『能調伏慳吝的污垢，大德之人隨時佈施，這就是佈施中的賢者，來世能見到殊勝的果報。』？』 當時，天帝釋回答說：『尊者大目犍連！我因為勝過婆羅門大姓、勝過剎帝利大姓、勝過長者大姓、勝過四王天、勝過三十三天，所以稽首敬禮。尊者大目犍連！我因為勝過婆羅門大姓、勝過剎帝利大姓、勝過長者大姓、勝過四王天、勝過三十三天而恭敬作禮，見到這樣的果報，所以說這偈頌。 『再者，尊者大目犍連！乃至太陽所照耀的範圍，照耀各個方向，達到千個世界、千個月亮、千個太陽、千座須彌山王、千個弗婆提舍、千個郁多羅提舍、千個瞿陀尼迦、千個閻浮提、千個四天王、千個三十三天、炎摩天、兜率陀天、化樂天、他化自在天、千個梵天，這被稱為小千世界。這個小千世界中沒有堂觀能與毗阇延堂觀相比的，毗阇延有百零一座樓觀，樓觀有七重，每重有七個房間，每個房間有七個天后，每個天后有七個侍女。尊者大目犍連！在小千世界中沒有像毗阇延那樣端莊美麗的堂觀，我見到調伏慳吝的緣故，有如此美妙的果報，所以說這偈頌。』 大目犍連對帝釋說：『善哉！善哉！憍尸迦！你能夠見到如此殊勝美妙的果報，而說這偈頌。』 當時，天帝釋聽到尊者大目犍連所說，歡喜隨喜，忽然消失不見。 （五〇五） 如是我聞： 一時，佛住在王舍城
English version Then, Mahāmaudgalyāyana asked Śakra, 『Kauśika! How does one subdue the defilement of stinginess and see the superior, that you say: 『One who subdues the defilement of stinginess, a great virtuous one gives at all times, this is the wise one among givers, and in the future will see the superior.』?』 Then, Śakra, the lord of the gods, replied, 『Venerable Mahāmaudgalyāyana! I pay homage because I am superior to the great Brahmin families, superior to the great Kshatriya families, superior to the great householder families, superior to the Four Great Kings, and superior to the Thirty-three Gods. Venerable Mahāmaudgalyāyana! Because I am superior to the great Brahmin families, superior to the great Kshatriya families, superior to the great householder families, superior to the Four Great Kings, and superior to the Thirty-three Gods, I pay homage and see this result, therefore I speak this verse. 『Furthermore, Venerable Mahāmaudgalyāyana! As far as the sun travels, illuminating all directions, reaching a thousand worlds, a thousand moons, a thousand suns, a thousand Mount Sumerus, a thousand Pūrvavidehas, a thousand Aparagodāniyas, a thousand Jambudvīpas, a thousand Four Great Kings, a thousand Thirty-three Gods, the Yāma gods, the Tuṣita gods, the Nirmāṇarati gods, the Paranirmitavaśavartin gods, and a thousand Brahma gods, this is called a small chiliocosm. In this small chiliocosm, there is no palace that can compare to the palace of Vaijayanta. Vaijayanta has one hundred and one towers, the towers have seven levels, each level has seven rooms, each room has seven celestial consorts, and each consort has seven attendants. Venerable Mahāmaudgalyāyana! In the small chiliocosm, there is no palace as beautiful and majestic as Vaijayanta. I see that because of subduing stinginess, there is this wonderful result, therefore I speak this verse.』 Mahāmaudgalyāyana said to Śakra, 『Well said! Well said, Kauśika! You are able to see such superior and wonderful results, and speak this verse.』 Then, Śakra, the lord of the gods, hearing what Venerable Mahāmaudgalyāyana said, rejoiced and was delighted, and suddenly disappeared. (505) Thus have I heard: At one time, the Buddha was staying in Rājagṛha
。時，尊者大目揵連在耆阇崛山中。
爾時，尊者大目揵連獨一靜處禪思，作是念：「昔有時，釋提桓因於界隔山石窟中，問世尊愛盡解脫之義，世尊為說，聞已隨喜，似欲更有所問義，我今當往問其喜意。」作是念已，如力士屈申臂頃，于耆阇崛山沒，至三十三天，去一分陀利池不遠而住。
時，天帝釋與五百婇女遊戲浴池，有諸天女，音聲美妙。爾時，帝釋遙見尊者大目揵連，語諸天女言：「莫歌。莫歌。」時，諸天女即便默然，天帝釋即詣尊者大目犍連所，稽首禮足，退住一面。
尊者大目揵連問帝釋言：「汝先於界隔山中問世尊愛盡解脫義，聞已隨喜，汝意云何？為聞說隨喜？為更欲有所問，故隨喜耶？」
天帝釋語尊者大目揵連：「我三十三天多著放逸樂，或憶先事，或時不憶。世尊今在王舍城迦蘭陀竹園，尊者欲知我先界隔山中所問事者，今可往問世尊，如世尊說，汝當受持。然我此處有好堂觀，新成未久，可入觀看。」
時，尊者大目揵連默然受請，即與天帝釋共入堂觀。彼諸天女遙見帝釋來，皆作天樂，或歌或舞。諸天女輩著身瓔珞莊嚴之具，出妙音聲，合於五樂，如善作樂，音聲不異。諸天女輩既見尊者大目揵連，悉皆慚愧，入室藏隱
現代漢語譯本：當時，尊者大目犍連在耆阇崛山中。 那時，尊者大目犍連獨自一人在安靜的地方禪思，心中想道：『過去，釋提桓因在界隔山石窟中，向世尊請教關於愛盡解脫的意義，世尊為他解說后，他聽了非常歡喜，似乎還想繼續請教其他問題。我現在應該去問問他當時歡喜的原因。』這樣想著，他像力士屈伸手臂一樣，從耆阇崛山消失，到達三十三天，在離一分陀利池不遠的地方停了下來。 當時，天帝釋正和五百位婇女在浴池中嬉戲，那些天女的歌聲非常美妙。這時，帝釋遠遠地看見尊者大目犍連，就對天女們說：『不要唱歌了，不要唱歌了。』天女們立刻安靜下來，天帝釋隨即走到尊者大目犍連面前，向他頂禮，然後退到一旁站立。 尊者大目犍連問帝釋說：『你先前在界隔山中向世尊請教關於愛盡解脫的意義，聽了之後非常歡喜，你當時的心意如何？是因為聽了世尊的解說而歡喜呢？還是因為還想請教其他問題而歡喜呢？』 天帝釋對尊者大目犍連說：『我住在三十三天，常常沉溺於享樂，有時會想起以前的事情，有時又會忘記。世尊現在在王舍城的迦蘭陀竹園，尊者如果想知道我先前在界隔山中所問的事情，現在可以去問世尊，世尊怎麼說，你就怎麼接受奉行。不過，我這裡有一座新落成的精美堂觀，你可以進去看看。』 當時，尊者大目犍連默然接受了邀請，就和天帝釋一起進入堂觀。那些天女遠遠地看見帝釋來了，都開始演奏天樂，有的唱歌，有的跳舞。天女們身上佩戴著華麗的瓔珞裝飾，發出美妙的聲音，配合著五種樂器，就像技藝高超的樂師一樣，聲音和諧動聽。天女們看見尊者大目犍連后，都感到慚愧，紛紛躲進房間里藏了起來。
English version: At that time, the Venerable Mahāmaudgalyāyana was on Mount Gṛdhrakūṭa. Then, the Venerable Mahāmaudgalyāyana, alone in a quiet place, was meditating and thought: 'In the past, Śakra, the lord of the gods, in a cave on the boundary mountain, asked the World Honored One about the meaning of the extinction of love and liberation. The World Honored One explained it to him, and he was delighted upon hearing it, seeming as if he wanted to ask further questions. I should now go and ask him the reason for his delight.' Having thought this, as quickly as a strong man bends and stretches his arm, he disappeared from Mount Gṛdhrakūṭa and arrived in the Thirty-three Heavens, stopping not far from the Pundarika Pond. At that time, Śakra was playing in the bathing pool with five hundred celestial maidens, and the voices of those celestial maidens were very beautiful. Then, Śakra saw the Venerable Mahāmaudgalyāyana from afar and said to the celestial maidens, 'Do not sing. Do not sing.' The celestial maidens immediately became silent, and Śakra went to the Venerable Mahāmaudgalyāyana, bowed at his feet, and stood to one side. The Venerable Mahāmaudgalyāyana asked Śakra, 'You previously asked the World Honored One about the meaning of the extinction of love and liberation on the boundary mountain, and you were delighted upon hearing it. What was your intention? Were you delighted because you heard the World Honored One's explanation, or were you delighted because you wanted to ask further questions?' Śakra said to the Venerable Mahāmaudgalyāyana, 'I, in the Thirty-three Heavens, often indulge in pleasures and sometimes remember past events, and sometimes I forget them. The World Honored One is now in the Kalandaka Bamboo Grove in Rājagṛha. If you wish to know what I asked on the boundary mountain, you can now go and ask the World Honored One. As the World Honored One says, you should accept and uphold it. However, I have a beautiful new hall here, which has not been completed for long. You can go in and take a look.' Then, the Venerable Mahāmaudgalyāyana silently accepted the invitation and entered the hall with Śakra. The celestial maidens, seeing Śakra coming from afar, all began to play celestial music, some singing and some dancing. The celestial maidens wore magnificent ornaments and emitted beautiful sounds, harmonizing with the five musical instruments, like skilled musicians, their sounds were harmonious and pleasing. When the celestial maidens saw the Venerable Mahāmaudgalyāyana, they all felt ashamed and hid themselves in their rooms.
。
時，天帝釋語尊者大目揵連：「觀此堂觀地好平正，其壁、柱、梁、重閣、牕牖、羅網、簾障，悉皆嚴好。」
尊者大目揵連語帝釋言：「憍尸迦！先修善法福德因緣，成此妙果。」
如是，帝釋三自稱歎，問尊者大目揵連，尊者大目揵連亦再三答。
時，尊者大目揵連作是念：「今此帝釋極自放逸，著界神住，嘆此堂觀，我當令彼心生厭離。」即入三昧，以神通力，以一足指撇其堂觀，悉令震動。時，尊者大目揵連即沒不現。
諸天女眾見此堂觀震掉動搖，顛沛恐怖，東西馳走，白帝釋言：「此是憍尸迦大師，有此大功德力耶？」
時，天帝釋語諸天女：「此非我師，是大師弟子大目揵連，梵行清凈，大德大力者。」
諸天女言：「善哉！憍尸迦！乃有如此梵行大德大力同學，大師德力當復如何？」
（五〇六）
如是我聞：
一時，佛住三十三天驄色虛軟石上，去波梨耶多羅、拘毗陀羅香樹不遠夏安居，為母及三十三天說法。爾時，尊者大目揵連在舍衛國祇樹給孤獨園安居
現代漢語譯本 當時，天帝釋對尊者大目犍連說：『看這殿堂，看這地面多麼平整，它的墻壁、柱子、梁、重樓、窗戶、羅網、簾幕，都非常莊嚴美好。』 尊者大目犍連對帝釋說：『憍尸迦！這是因為你先前修習善法福德的因緣，才成就了這美好的果報。』 像這樣，帝釋三次自我稱讚，並詢問尊者大目犍連，尊者大目犍連也再三回答。 當時，尊者大目犍連心想：『現在這帝釋太放縱自己了，執著于界神所住之處，讚歎這殿堂，我應當讓他心生厭離。』於是進入三昧，用神通力，用一個腳趾撇動那殿堂，使它全部震動。當時，尊者大目犍連就消失不見了。 眾天女看到這殿堂震動搖晃，顛倒傾斜，驚恐萬分，東西奔跑，對帝釋說：『這是憍尸迦大師，有這麼大的功德力量嗎？』 當時，天帝釋對眾天女說：『這不是我的老師，是大師的弟子大目犍連，他修行清凈，是具有大德大力量的人。』 眾天女說：『太好了！憍尸迦！竟然有如此修行清凈、具有大德大力量的同修，大師的德行力量又該如何呢？』 （五〇六） 我是這樣聽說的： 一時，佛陀住在三十三天，在青色的柔軟石頭上，離波梨耶多羅、拘毗陀羅香樹不遠的地方安居，為母親和三十三天眾生說法。當時，尊者大目犍連在舍衛國祇樹給孤獨園安居。
English version At that time, the heavenly king Śakra said to the venerable Mahāmaudgalyāyana: 『Look at this hall, look how level the ground is. Its walls, pillars, beams, multi-storied pavilions, windows, nets, and curtains are all magnificent and beautiful.』 The venerable Mahāmaudgalyāyana said to Śakra: 『Kauśika! It is because you previously cultivated good deeds and meritorious causes that you have achieved this wonderful result.』 In this way, Śakra praised himself three times and asked the venerable Mahāmaudgalyāyana, and the venerable Mahāmaudgalyāyana also answered three times. At that time, the venerable Mahāmaudgalyāyana thought: 『Now this Śakra is indulging himself too much, attached to the dwelling of the realm gods, praising this hall. I should make him feel aversion.』 Then he entered samadhi, and with his supernatural power, he moved the hall with one toe, causing it all to shake. At that time, the venerable Mahāmaudgalyāyana disappeared. The heavenly women saw the hall shaking and swaying, tilting and trembling, and they ran around in panic, saying to Śakra: 『Is this the great power of merit of your teacher, Kauśika?』 At that time, the heavenly king Śakra said to the heavenly women: 『This is not my teacher, but the disciple of the teacher, Mahāmaudgalyāyana, who is pure in conduct and has great virtue and power.』 The heavenly women said: 『Excellent! Kauśika! To have such a fellow practitioner who is pure in conduct and has great virtue and power, what must the virtue and power of the teacher be like?』 (506) Thus have I heard: At one time, the Buddha was dwelling in the Thirty-three Heavens, on a soft blue stone, not far from the Pāriyātra and Kovidāra fragrant trees, observing the summer retreat, teaching the Dharma to his mother and the beings of the Thirty-three Heavens. At that time, the venerable Mahāmaudgalyāyana was observing the summer retreat in the Jeta Grove of Anāthapiṇḍika in Śrāvastī.
。
時，諸四眾詣尊者大目揵連所，稽首禮足，退坐一面，白尊者大目揵連：「知世尊夏安居處不？」
尊者大目揵連答言：「我聞世尊在三十三天驄色虛軟石上，去波梨耶多羅、拘毗陀羅香樹不遠夏安居，為母及三十三天說法。」
時，諸四眾聞尊者大目揵連所說，歡喜隨喜，各從座起，作禮而去。
時，諸四眾過三月安居已，復詣尊者大目揵連所，稽首禮足，退坐一面。時，尊者大目揵連為諸四眾種種說法，示、教、照、喜；示、教、照、喜已，默然而住。
時，諸四眾從座而起，稽首作禮，白尊者大目揵連：「尊者大目揵連！當知我等不見世尊已久，眾甚虛渴欲見世尊。尊者大目揵連！若不憚勞者，愿為我等往詣三十三天，普為我等問訊世尊：『少病少惱，起居輕利，安樂住不？』又白世尊：『閻浮提四眾愿見世尊，而無神力升三十三天禮敬世尊，三十三天自有神力來下人中，唯愿世尊還閻浮提，以哀愍故。』」時，尊者大目犍連默然而許。
時，諸四眾知尊者大目犍連默然許已，各從座起，作禮而去。
爾時，尊者大目犍連知四眾去已，即入三昧，如其正受，如大力士屈伸臂頃，從舍衛國沒，於三十三天驄色虛軟石上，去波梨耶多羅、拘毗陀羅香樹不遠而現
現代漢語譯本：當時，四眾弟子來到尊者大目犍連的住所，向他頂禮，然後退坐在一旁，問尊者大目犍連：『您知道世尊在哪裡安居嗎？』 尊者大目犍連回答說：『我聽說世尊在三十三天，在驄色虛軟的石頭上，離波梨耶多羅和拘毗陀羅香樹不遠的地方安居，為他的母親和三十三天的眾神說法。』 當時，四眾弟子聽了尊者大目犍連所說，都歡喜讚歎，各自從座位上起身，行禮后離去。 過了三個月的安居期后，四眾弟子再次來到尊者大目犍連的住所，向他頂禮，然後退坐在一旁。當時，尊者大目犍連為四眾弟子宣講各種佛法，開示、教導、啓發、使他們歡喜；開示、教導、啓發、使他們歡喜后，便默然不語。 當時，四眾弟子從座位上起身，行禮后，對尊者大目犍連說：『尊者大目犍連！我們已經很久沒有見到世尊了，心中非常渴望見到世尊。尊者大目犍連！如果您不嫌勞累，希望您能為我們前往三十三天，代我們問候世尊：『身體是否安康，少病少惱，起居輕便，安樂自在？』並告訴世尊：『閻浮提的四眾弟子都想見到世尊，但沒有神力升到三十三天去禮敬世尊，而三十三天有神力可以來到人間，希望世尊能夠回到閻浮提，以慈悲心憐憫我們。』』當時，尊者大目犍連默許了。 當時，四眾弟子知道尊者大目犍連默許后，各自從座位上起身，行禮后離去。 那時，尊者大目犍連知道四眾弟子已經離去，便進入禪定，正如他所證得的正定一樣，像大力士屈伸手臂一樣，從舍衛國消失，出現在三十三天驄色虛軟的石頭上，離波梨耶多羅和拘毗陀羅香樹不遠的地方。
English version: At that time, the four assemblies went to the Venerable Mahāmaudgalyāyana, bowed their heads to his feet, and sat down to one side. They asked the Venerable Mahāmaudgalyāyana, 'Do you know where the World Honored One is dwelling in retreat?' The Venerable Mahāmaudgalyāyana replied, 'I have heard that the World Honored One is dwelling in retreat on the soft, bluish-gray stone in the Thirty-three Heavens, not far from the Pāriyātra and Kovidāra fragrant trees, teaching the Dharma to his mother and the gods of the Thirty-three Heavens.' At that time, the four assemblies, hearing what the Venerable Mahāmaudgalyāyana had said, rejoiced and were delighted. They each rose from their seats, paid their respects, and departed. After the three-month retreat had passed, the four assemblies again went to the Venerable Mahāmaudgalyāyana, bowed their heads to his feet, and sat down to one side. At that time, the Venerable Mahāmaudgalyāyana taught the Dharma to the four assemblies in various ways, showing, instructing, illuminating, and gladdening them. Having shown, instructed, illuminated, and gladdened them, he remained silent. At that time, the four assemblies rose from their seats, paid their respects, and said to the Venerable Mahāmaudgalyāyana, 'Venerable Mahāmaudgalyāyana! Know that we have not seen the World Honored One for a long time, and our hearts are very thirsty to see him. Venerable Mahāmaudgalyāyana! If you do not mind the trouble, we wish you would go to the Thirty-three Heavens for us and ask the World Honored One: 'Is your body well, with few illnesses and afflictions, your movements light and easy, and are you dwelling in peace?' Also, tell the World Honored One: 'The four assemblies of Jambudvīpa wish to see the World Honored One, but they do not have the divine power to ascend to the Thirty-three Heavens to pay their respects. The Thirty-three Heavens have the divine power to come down to the human realm. We wish that the World Honored One would return to Jambudvīpa out of compassion.' At that time, the Venerable Mahāmaudgalyāyana silently agreed. At that time, the four assemblies, knowing that the Venerable Mahāmaudgalyāyana had silently agreed, each rose from their seats, paid their respects, and departed. Then, the Venerable Mahāmaudgalyāyana, knowing that the four assemblies had left, entered into samādhi. As he had attained the right concentration, in the time it takes a strong man to stretch and bend his arm, he disappeared from Śrāvastī and appeared on the soft, bluish-gray stone in the Thirty-three Heavens, not far from the Pāriyātra and Kovidāra fragrant trees.
。爾時，世尊與三十三天眾無量眷屬圍繞說法。
時，尊者大目犍連遙見世尊，踴躍歡喜，作是念：「今日世尊，諸天大眾圍繞說法，與閻浮提眾會不異。」
爾時，世尊知尊者大目犍連心之所念，語尊者大目犍連言：「大目犍連！非為自力，我欲為諸天說法，彼即來集，欲令其去，彼即還去，彼隨心來，隨心去也。」
爾時，尊者大目犍連稽首佛足，退坐一面，白世尊言：「種種諸天大眾雲集，彼天眾中，有曾從佛世尊聞所說法，得不壞凈，身壞命終，來生於此？」
佛告尊者大目犍連：「如是，如是。此中種種諸天來雲集者，有從宿命聞法，得佛不壞凈，法、僧不壞凈，聖戒成就，身壞命終，來生於此。」
時，天帝釋見世尊與尊者大目犍連嘆說，諸天眾共語已，語尊者大目犍連：「如是，如是。尊者大目犍連！此中種種眾會皆是宿命，曾聞正法，得於佛不壞凈，法、僧不壞凈，聖戒成就，身壞命終，來生於此。」
時，有異比丘見世尊與尊者大目犍連及天帝釋語言善相述可已，語尊者大目犍連：「如是，如是。尊者大目犍連！是中種種諸天來會此者，皆是宿命曾聞正法，得於佛不壞凈，法、僧不壞凈，聖戒成就，身壞命終，而來生此
現代漢語譯本：當時，世尊被三十三天的眾多眷屬圍繞著說法。 當時，尊者大目犍連遠遠地看見世尊，歡喜雀躍，心想：『今日世尊被諸天大眾圍繞說法，和在閻浮提的集會沒什麼兩樣。』 這時，世尊知道尊者大目犍連心中所想，就對尊者大目犍連說：『大目犍連！不是靠我自己的力量，我想要為諸天說法，他們就來聚集；想要讓他們離去，他們就離去。他們是隨心而來，隨心而去。』 當時，尊者大目犍連向佛陀的腳稽首，退坐在一旁，對世尊說：『各種各樣的天眾雲集，這些天眾中，有沒有曾經從佛世尊那裡聽聞佛法，得到不壞的清凈，身壞命終后，來到這裡出生的？』 佛陀告訴尊者大目犍連：『是的，是的。這裡各種各樣的天眾來雲集，有的是從前世聽聞佛法，得到對佛不壞的清凈，對法、僧不壞的清凈，成就聖戒，身壞命終后，來到這裡出生的。』 當時，天帝釋看見世尊和尊者大目犍連互相讚歎，與諸天眾交談后，對尊者大目犍連說：『是的，是的。尊者大目犍連！這裡各種各樣的集會都是前世曾經聽聞正法，得到對佛不壞的清凈，對法、僧不壞的清凈，成就聖戒，身壞命終后，來到這裡出生的。』 當時，有另一位比丘看見世尊和尊者大目犍連以及天帝釋互相交談，彼此贊同后，對尊者大目犍連說：『是的，是的。尊者大目犍連！這裡各種各樣的天眾來集會，都是前世曾經聽聞正法，得到對佛不壞的清凈，對法、僧不壞的清凈，成就聖戒，身壞命終后，才來到這裡出生的。』
English version: At that time, the World Honored One was surrounded by a multitude of beings from the Thirty-Three Heavens, teaching the Dharma. Then, the Venerable Mahāmaudgalyāyana saw the World Honored One from afar, and with joy, thought: 'Today, the World Honored One is surrounded by a great assembly of gods, teaching the Dharma, no different from the gatherings in Jambudvipa.' At that time, the World Honored One, knowing the thoughts in the Venerable Mahāmaudgalyāyana's mind, said to the Venerable Mahāmaudgalyāyana: 'Mahāmaudgalyāyana! It is not by my own power. When I wish to teach the Dharma to the gods, they gather; when I wish them to leave, they depart. They come as they wish, and they leave as they wish.' Then, the Venerable Mahāmaudgalyāyana bowed at the feet of the Buddha, retreated to one side, and said to the World Honored One: 'Various assemblies of gods have gathered. Among these gods, are there any who, having heard the Dharma from the World Honored One in the past, attained indestructible purity, and after their bodies broke and their lives ended, were born here?' The Buddha told the Venerable Mahāmaudgalyāyana: 'Yes, yes. Among the various gods who have gathered here, some have heard the Dharma in past lives, attained indestructible purity in the Buddha, indestructible purity in the Dharma and Sangha, accomplished the noble precepts, and after their bodies broke and their lives ended, were born here.' Then, Śakra, the lord of the gods, seeing the World Honored One and the Venerable Mahāmaudgalyāyana praising each other, and after speaking with the assembly of gods, said to the Venerable Mahāmaudgalyāyana: 'Yes, yes. Venerable Mahāmaudgalyāyana! All the various assemblies here are from past lives, having heard the true Dharma, attained indestructible purity in the Buddha, indestructible purity in the Dharma and Sangha, accomplished the noble precepts, and after their bodies broke and their lives ended, were born here.' Then, another bhikkhu, seeing the World Honored One, the Venerable Mahāmaudgalyāyana, and Śakra, the lord of the gods, conversing and agreeing with each other, said to the Venerable Mahāmaudgalyāyana: 'Yes, yes. Venerable Mahāmaudgalyāyana! All the various gods who have gathered here are from past lives, having heard the true Dharma, attained indestructible purity in the Buddha, indestructible purity in the Dharma and Sangha, accomplished the noble precepts, and after their bodies broke and their lives ended, were born here.'
。」
時，有一天子從座起，整衣服，偏袒右肩，合掌白佛：「世尊！我亦成就於佛不壞凈，故來生此。」
復有天子言：「我得法不壞凈。」
有言得僧不壞凈，有言聖戒成就，故來生此。如是諸天無量千數，於世尊前各自記說得須陀洹法，悉于佛前即沒不現。
時，尊者大目犍連知諸天眾去，不久從座起，整衣服，偏袒右肩，白佛言：「世尊！閻浮提四眾稽首敬禮世尊足，問訊世尊：『少病少惱，起居輕利，安樂住不？』四眾思慕，愿見世尊。又白世尊：『我等人間無有神力升三十三天禮覲世尊，然彼諸天有大德力悉能來下至閻浮提，唯愿世尊還閻浮提，愍四眾故。』」
佛告目犍連：「汝可還彼，語閻浮提人：『卻後七日，世尊當從三十三天還閻浮提僧迦舍城，于外門外優曇缽樹下。』」
尊者大目揵連受世尊教，即入三昧。譬如力士屈伸臂頃，從三十三天沒，至閻浮提，告諸四眾：「諸人當知，世尊卻後七日，從三十三天還閻浮提僧迦舍城，于外門外優曇缽樹下。」
如期七日，世尊從三十三天下閻浮提僧迦舍城優曇缽樹下，天龍鬼神，乃至梵天，悉從來下，即於此時，名此會名天下處
現代漢語譯本 當時，有一位天子從座位上站起來，整理好衣服，露出右肩，合掌向佛陀說道：『世尊！我也成就了對佛陀的不壞凈信，所以才來到這裡。』 又有天子說：『我獲得了對法的不壞凈信。』 有的說獲得了對僧的不壞凈信，有的說成就了聖戒，所以才來到這裡。像這樣，無數的天人，在世尊面前各自講述自己獲得了須陀洹果的法，說完后都在佛陀面前消失不見。 當時，尊者大目犍連知道天眾離去後，不久也從座位上站起來，整理好衣服，露出右肩，對佛陀說：『世尊！閻浮提的四眾弟子向世尊稽首敬禮，問候世尊：『是否少病少惱，起居輕便，安樂居住？』四眾弟子思念仰慕，希望能見到世尊。又稟告世尊：『我們人間沒有神力可以升到三十三天去禮拜世尊，然而那些天人有大德力，都能降臨到閻浮提，唯愿世尊返回閻浮提，憐憫四眾弟子。』 佛陀告訴目犍連：『你可以回到那裡，告訴閻浮提的人：『七天之後，世尊將從三十三天返回閻浮提的僧迦舍城，在城外優曇缽樹下。』 尊者大目犍連線受了世尊的教誨，立即進入禪定。就像力士屈伸手臂一樣，從三十三天消失，到達閻浮提，告訴四眾弟子：『諸位應當知道，世尊七天之後，將從三十三天返回閻浮提的僧迦舍城，在城外優曇缽樹下。』 到了約定的七天，世尊從三十三天下到閻浮提的僧迦舍城優曇缽樹下，天龍鬼神，乃至梵天，都從天而降，就在此時，這個集會被稱為天下處。
English version At that time, a deva arose from his seat, adjusted his robes, bared his right shoulder, and with palms joined, said to the Buddha: 'Venerable One! I too have attained unwavering faith in the Buddha, and thus have come to be born here.' Another deva said: 'I have attained unwavering faith in the Dharma.' Some said they had attained unwavering faith in the Sangha, and some said they had perfected the noble precepts, and thus had come to be born here. In this way, countless thousands of devas, before the Venerable One, each recounted having attained the state of a Stream-enterer, and then all vanished from before the Buddha. Then, the Venerable Mahāmaudgalyāyana, knowing that the assembly of devas had departed, soon arose from his seat, adjusted his robes, bared his right shoulder, and said to the Buddha: 'Venerable One! The four assemblies of Jambudvipa bow their heads and pay homage to the feet of the Venerable One, inquiring of the Venerable One: 'Are you free from illness and affliction, are your movements light and easy, and do you dwell in peace?' The four assemblies are longing and yearning to see the Venerable One. They also report to the Venerable One: 'We humans do not have the divine power to ascend to the Thirty-three Heavens to pay homage to the Venerable One, but those devas have great power and are able to descend to Jambudvipa. We beseech the Venerable One to return to Jambudvipa, out of compassion for the four assemblies.' The Buddha said to Mahāmaudgalyāyana: 'You may return there and tell the people of Jambudvipa: 'In seven days, the Venerable One will return from the Thirty-three Heavens to the city of Sankasya in Jambudvipa, to the foot of the udumbara tree outside the city gate.' The Venerable Mahāmaudgalyāyana, having received the Buddha's instruction, immediately entered samadhi. As quickly as a strong man extends and retracts his arm, he vanished from the Thirty-three Heavens and arrived in Jambudvipa, and told the four assemblies: 'You should know that in seven days, the Venerable One will return from the Thirty-three Heavens to the city of Sankasya in Jambudvipa, to the foot of the udumbara tree outside the city gate.' As scheduled, on the seventh day, the Venerable One descended from the Thirty-three Heavens to the foot of the udumbara tree in the city of Sankasya in Jambudvipa. Devas, dragons, spirits, and even Brahmas, all came down from the heavens. At that time, this gathering was called the 'Place of the Descent of the World'.
。
（五〇七）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。時，有四十天子來詣尊者大目犍連所，稽首作禮，退坐一面。
時，尊者大目犍連語諸天子言：「善哉！諸天子！于佛不壞凈成就，法、僧不壞凈成就。」
時，四十天子從座起，整衣服，偏袒右肩，合掌白尊者大目揵連：「我得於佛不壞凈，於法、僧不壞凈，聖戒成就，故生天上。」有一天言：「得於佛不壞凈。」有言：「得法不壞凈。」有言：「得僧不壞凈。」有言：「聖戒成就，身壞命終，得生天上。」
時，四十天子于尊者大目犍連前，各自記說得須陀洹果，即沒不現。如四十天子。如是四百、八百、十千天子亦如是說。
（五〇八）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。時，尊者大目犍連與尊者勒叉那比丘共在耆阇崛山中。
尊者勒叉那晨朝詣尊者大目犍連所，語尊者大目犍連：「共出耆阇崛山，入王舍城乞食。」時，尊者大目犍連默然而許，即共出耆阇崛山，入王舍城乞食。行至一處，尊者大目犍連心有所念，欣然微笑
現代漢語譯本 （五〇七） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。當時，有四十位天子來到尊者大目犍連那裡，向他頂禮，然後退坐在一旁。 這時，尊者大目犍連對諸位天子說：『善哉！諸位天子！你們在佛陀那裡成就了不壞的凈信，在佛法和僧團那裡也成就了不壞的凈信。』 當時，四十位天子從座位上起身，整理好衣服，袒露右肩，合掌向尊者大目犍連稟告說：『我們因為在佛陀那裡獲得了不壞的凈信，在佛法和僧團那裡也獲得了不壞的凈信，並且成就了聖戒，所以才能往生天上。』其中一位天子說：『我因為獲得了對佛陀的不壞凈信。』有的說：『我因為獲得了對佛法的不壞凈信。』有的說：『我因為獲得了對僧團的不壞凈信。』有的說：『我因為成就了聖戒，身壞命終后，才能往生天上。』 當時，四十位天子在尊者大目犍連面前，各自講述自己證得須陀洹果的經歷，說完就消失不見了。像這四十位天子一樣，四百位、八百位、一萬位天子也都是這樣說的。 （五〇八） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。當時，尊者大目犍連和尊者勒叉那比丘一同在耆阇崛山中。 尊者勒叉那早晨來到尊者大目犍連那裡，對尊者大目犍連說：『我們一起離開耆阇崛山，到王舍城去乞食吧。』當時，尊者大目犍連默然同意了，於是他們一起離開耆阇崛山，進入王舍城乞食。走到一處時，尊者大目犍連心中有所思念，欣然微笑起來。
English version (507) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha. Then, forty devas came to the Venerable Mahamoggallana, bowed their heads in reverence, and sat down to one side. Then, the Venerable Mahamoggallana said to the devas, 'Well done, devas! You have achieved unwavering faith in the Buddha, and unwavering faith in the Dharma and the Sangha.' Then, the forty devas rose from their seats, adjusted their robes, bared their right shoulders, and with palms joined, said to the Venerable Mahamoggallana, 'We have attained birth in heaven because we have unwavering faith in the Buddha, unwavering faith in the Dharma and the Sangha, and have achieved the noble precepts.' One deva said, 'I attained unwavering faith in the Buddha.' Another said, 'I attained unwavering faith in the Dharma.' Another said, 'I attained unwavering faith in the Sangha.' Another said, 'I attained the noble precepts, and after the dissolution of the body, I was born in heaven.' Then, the forty devas, in the presence of the Venerable Mahamoggallana, each recounted their attainment of the Sotapanna fruit, and then vanished. Like these forty devas, four hundred, eight hundred, and ten thousand devas also spoke in the same way. (508) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha. Then, the Venerable Mahamoggallana and the Venerable Lakkhaṇa Bhikkhu were together on Mount Gijjhakuta. The Venerable Lakkhaṇa, in the morning, went to the Venerable Mahamoggallana and said to him, 'Let us go out from Mount Gijjhakuta and enter Rajagriha for alms.' Then, the Venerable Mahamoggallana silently agreed, and they went out from Mount Gijjhakuta together and entered Rajagriha for alms. As they were walking, the Venerable Mahamoggallana had a thought in his mind and smiled with joy.
。
尊者勒叉那見微笑已，即問尊者大目犍連言：「若佛及佛弟子欣然微笑，非無因緣，尊者今日何因何緣而發微笑？」
尊者大目犍連言：「所問非時，且入王舍城乞食，還於世尊前，當問是事，是應時問，當爲汝說。」
時，尊者大目揵連與尊者勒叉那入王舍城乞食而還，洗足，舉衣缽，俱詣佛所，稽首佛足，退坐一面。尊者勒叉那問尊者大目揵連：「我今晨朝與汝共出耆阇崛山乞食，汝於一處欣然微笑，我即問汝微笑因緣，汝答我言所問非時，今復問汝何因何緣欣然微笑？」
尊者大目犍連語尊者勒叉那：「我路中見一眾生，身如樓閣，啼哭號呼，憂悲苦痛，乘虛而行。我見是已，作是思惟：『如是眾生受如此身，而有如是憂悲大苦。』故發微笑。」
爾時，世尊告諸比丘：「善哉！善哉！我聲聞中，住實眼、實智、實義、實法，決定通達，見是眾生，我亦見此眾生，而不說者，恐人不信。所以者何？如來所說，有不信者，是愚癡人長夜受苦。」
佛告諸比丘：「過去世時，彼大身眾生在此王舍城，為屠牛兒，以屠牛因緣故，于百千歲墮地獄中，從地獄出，有屠牛餘罪，得如是身，常受如是憂悲惱苦。如是，諸比丘！如尊者大目犍連所見不異，汝等受持
尊者勒叉那看到大目犍連微笑后，便問大目犍連說：『佛陀和佛陀的弟子們如果高興地微笑，一定不是沒有原因的。尊者今天是因為什麼原因而微笑呢？』 尊者大目犍連說：『現在問這個問題不是時候，我們先去王舍城乞食，回來在世尊面前，再問這件事，那時問才合適，我再告訴你。』 當時，尊者大目犍連和尊者勒叉那進入王舍城乞食后返回，洗完腳，拿起衣缽，一起到佛陀那裡，向佛陀頂禮，然後退坐在一旁。尊者勒叉那問尊者大目犍連：『我今天早上和你一起從耆阇崛山出來乞食，你在一處高興地微笑，我當時就問你微笑的原因，你回答我說現在問不是時候，現在我再問你，你是因為什麼原因而高興地微笑呢？』 尊者大目犍連對尊者勒叉那說：『我在路上看到一個眾生，身體像樓閣一樣巨大，啼哭號叫，憂愁悲傷痛苦，在空中行走。我看到這種情況后，就想：『這樣的眾生承受這樣的身體，而且有這樣憂愁悲傷的巨大痛苦。』所以就笑了。』 這時，世尊告訴眾比丘：『好啊！好啊！我的聲聞弟子中，有真實眼、真實智慧、真實意義、真實法，能夠確定通達，看到這個眾生。我也看到了這個眾生，但是沒有說出來，是怕人們不相信。為什麼呢？因為如來說的話，如果有人不相信，這些愚癡的人就會長久地遭受痛苦。』 佛陀告訴眾比丘：『在過去世的時候，那個身體巨大的眾生，就在這王舍城，是一個屠牛的人，因為屠牛的緣故，在千百年來墮入地獄中，從地獄出來后，還有屠牛的剩餘罪業，所以得到這樣的身體，常常遭受這樣的憂愁悲傷的痛苦。就是這樣，各位比丘！就像尊者大目犍連所見到的那樣，沒有不同，你們要接受並記住。』
Venerable Lakkhaṇa, seeing Mahāmaudgalyāyana smile, asked him, 'If the Buddha and his disciples smile with joy, it is not without reason. Venerable, what is the cause and reason for your smile today?' Venerable Mahāmaudgalyāyana said, 'It is not the right time to ask that question. Let us first go to Rājagṛha for alms. When we return to the presence of the Blessed One, then ask about this matter. That will be the right time to ask, and I will tell you.' Then, Venerable Mahāmaudgalyāyana and Venerable Lakkhaṇa went to Rājagṛha for alms and returned. After washing their feet, they took their robes and bowls and went together to the Buddha. They bowed at the Buddha's feet and sat down to one side. Venerable Lakkhaṇa asked Venerable Mahāmaudgalyāyana, 'This morning, when we went out from Gṛdhrakūṭa Mountain for alms, you smiled with joy at one place. I asked you then the reason for your smile, and you replied that it was not the right time to ask. Now I ask you again, what is the cause and reason for your joyful smile?' Venerable Mahāmaudgalyāyana said to Venerable Lakkhaṇa, 'On the road, I saw a being whose body was like a mansion, crying and wailing, full of sorrow and pain, moving through the air. Having seen this, I thought, 『Such a being suffers such a body and has such great sorrow and pain.』 Therefore, I smiled.' At that time, the Blessed One said to the monks, 'Well done! Well done! Among my disciples, there are those who possess true vision, true wisdom, true meaning, and true Dharma, who have definitively understood and seen this being. I also saw this being, but I did not speak of it, for fear that people would not believe it. Why is that? Because if someone does not believe what the Tathāgata says, that foolish person will suffer for a long time.' The Buddha told the monks, 'In the past, that being with the large body was in this Rājagṛha, a butcher of cows. Because of the act of butchering cows, he fell into hell for hundreds of thousands of years. After coming out of hell, there was still residual karma from butchering cows, so he obtained such a body and constantly suffers such sorrow and pain. Thus, monks, what Venerable Mahāmaudgalyāyana saw is not different. You should accept and remember this.'
。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五〇九）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。爾時，尊者大目犍連與尊者勒叉那在耆阇崛山。
尊者勒叉那于晨朝時詣尊者大目犍連所，語尊者大目犍連：「共出耆阇崛山，入王舍城乞食。」尊者大目犍連默然而許，即共出耆阇崛山，入王舍城乞食。
行至一處，尊者大目犍連心有所念，欣然微笑。尊者勒叉那見尊者大目犍連微笑，即問言：「尊者！若佛及佛聲聞弟子欣然微笑，非無因緣，尊者今日何因何緣而發微笑？」
尊者大目犍連言：「所問非時，且乞食，還於世尊前，當問是事，是應時問。」
尊者大目犍連與尊者勒叉那共入城乞食，食已還，洗足，舉衣缽，俱詣佛所，稽首佛足，退坐一面。尊者勒叉那問尊者大目犍連：「我今晨朝與汝共入王舍城乞食，汝於一處欣然微笑，我即問汝何因緣笑，汝答我言所問非時，我今問汝何因何緣欣然微笑？」
尊者大目犍連語尊者勒叉那：「我于路中見一眾生，筋骨相連，舉身不凈，臭穢可厭，烏、鴟、雕、鷲、野干、餓狗隨而護食，或從脅肋探其內藏而取食之，極大苦痛，啼哭號呼
佛陀說完這部經后，眾比丘聽聞佛陀所說，都歡喜地奉行。 （五〇九） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹園。當時，尊者大目犍連和尊者勒叉那在耆阇崛山。 尊者勒叉那在早晨的時候來到尊者大目犍連那裡，對尊者大目犍連說：『一起離開耆阇崛山，到王舍城去乞食吧。』尊者大目犍連默默地答應了，就一起離開耆阇崛山，到王舍城去乞食。 走到一處，尊者大目犍連心中有所思念，欣然微笑。尊者勒叉那看到尊者大目犍連微笑，就問：『尊者！如果佛陀和佛陀的聲聞弟子欣然微笑，一定不是沒有原因的，尊者今天因為什麼原因而微笑呢？』 尊者大目犍連說：『現在問這個問題不是時候，先去乞食，回來到世尊面前，再問這件事，那時問才合適。』 尊者大目犍連和尊者勒叉那一起進城乞食，吃完飯後回來，洗了腳，拿起衣缽，一起到佛陀那裡，頂禮佛足，退坐在一旁。尊者勒叉那問尊者大目犍連：『我今天早上和你一起到王舍城乞食，你在一個地方欣然微笑，我當時就問你為什麼笑，你回答我說現在問不是時候，我現在問你，你是因為什麼原因而欣然微笑？』 尊者大目犍連對尊者勒叉那說：『我在路上看到一個眾生，筋骨相連，全身不乾淨，又臭又臟，令人厭惡，烏鴉、老鷹、雕、鷲、野狗、餓狗跟在後面守護著食物，有的從脅肋探取內臟來吃，非常痛苦，啼哭號叫。』
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (509) Thus have I heard: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha. At that time, the Venerable Maha Maudgalyayana and the Venerable Lakshana were on Mount Gijjhakuta. In the morning, the Venerable Lakshana went to the Venerable Maha Maudgalyayana and said to him, 'Let us leave Mount Gijjhakuta together and go to Rajagriha to beg for alms.' The Venerable Maha Maudgalyayana silently agreed, and they left Mount Gijjhakuta together and went to Rajagriha to beg for alms. As they were walking, the Venerable Maha Maudgalyayana had a thought in his mind and smiled with joy. The Venerable Lakshana, seeing the Venerable Maha Maudgalyayana smile, asked, 'Venerable one! If the Buddha and the Buddha's disciples smile with joy, it is not without a reason. What is the reason for your smile today?' The Venerable Maha Maudgalyayana said, 'It is not the right time to ask. Let us first beg for alms, and when we return to the presence of the World Honored One, then you can ask about this matter. That will be the right time to ask.' The Venerable Maha Maudgalyayana and the Venerable Lakshana went into the city together to beg for alms. After eating, they returned, washed their feet, picked up their robes and bowls, and together went to the Buddha. They bowed at the Buddha's feet and sat down to one side. The Venerable Lakshana asked the Venerable Maha Maudgalyayana, 'This morning, I went with you to Rajagriha to beg for alms. In one place, you smiled with joy. I asked you then why you were smiling, and you replied that it was not the right time to ask. Now I ask you, what was the reason for your joyful smile?' The Venerable Maha Maudgalyayana said to the Venerable Lakshana, 'On the road, I saw a being whose bones were connected, whose whole body was unclean, foul-smelling, and disgusting. Crows, eagles, vultures, jackals, and hungry dogs followed behind, guarding the food. Some were probing their ribs to take out their internal organs to eat. They were in great pain, crying and wailing.'
。我見是已，心即念言：『如是眾生得如是身，而受如是不饒益苦。』」
爾時，世尊告諸比丘：「善哉！比丘！我聲聞中住實眼、實智、實義、實法，決定通達，見如是眾生。我亦見是眾生，而不說者，恐不信故。所以者何？如來所說，有不信者，是愚癡人長夜當受不饒益苦。諸比丘！是眾生者，過去世時，於此王舍城為屠牛弟子，緣屠牛罪故，已百千歲墮地獄中受無量苦，彼屠牛惡行餘罪緣故，今得此身，續受如是不饒益苦。諸比丘！如大目揵連所見，真實不異，汝等受持。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五一〇）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。尊者大目犍連與尊者勒叉那在耆阇崛山中。
尊者勒叉那于晨朝時詣尊者大目犍連所，語尊者大目犍連：「共出耆阇崛山，入王舍城乞食。」尊者大目犍連默然而許，即共出耆阇崛山，入王舍城乞食。
行至一處，尊者大目犍連心有所念，欣然微笑。尊者勒叉那見尊者大目犍連微笑，即問言：「尊者！若佛及佛聲聞弟子欣然微笑，非無因緣，尊者今日何因何緣而發微笑？」
尊者大目犍連言：「所問非時，且乞食，還於世尊前，當問是事，是應時問
現代漢語譯本：我看到這種情況，心中就想：『這些眾生得到了這樣的身體，卻遭受如此不饒益的痛苦。』 當時，世尊告訴眾比丘：『好啊！比丘們！我的聲聞弟子中，有具備真實的眼力、真實的智慧、真實的意義、真實的法，能夠確定通達，見到這樣的眾生。我也見到這些眾生，但沒有說出來，是怕他們不相信。為什麼呢？如來所說，有不相信的人，這些愚癡的人將長久地遭受不饒益的痛苦。比丘們！這些眾生，在過去世時，在這王舍城做過屠牛的弟子，因為屠牛的罪過，已經在地獄中受了百千年的無量痛苦。他們因為屠牛的惡行所剩餘的罪業，現在才得到這樣的身體，繼續遭受如此不饒益的痛苦。比丘們！正如大目犍連所見，真實不虛，你們應當受持。』 佛說完這部經后，眾比丘聽了佛的教誨，歡喜地奉行。 （五一〇） 如是我聞： 一時，佛住在王舍城的迦蘭陀竹園。尊者大目犍連和尊者勒叉那在耆阇崛山中。 尊者勒叉那在早晨的時候來到尊者大目犍連那裡，對尊者大目犍連說：『一起出耆阇崛山，到王舍城去乞食吧。』尊者大目犍連默默地答應了，就一起出了耆阇崛山，到王舍城去乞食。 走到一處，尊者大目犍連心中有所思念，欣然微笑。尊者勒叉那看到尊者大目犍連微笑，就問：『尊者！如果佛和佛的聲聞弟子欣然微笑，一定不是沒有原因的，尊者今天因為什麼原因而發笑呢？』 尊者大目犍連說：『現在不是問這個的時候，先去乞食，回到世尊面前，再問這件事，那時問才合適。』
English version: 'Having seen this, I thought in my heart: 『These beings have obtained such a body, and yet suffer such unbeneficial pain.』' At that time, the World Honored One told the monks: 『Good, monks! Among my disciples who are hearers, there are those who possess true vision, true wisdom, true meaning, and true Dharma, who can definitively understand and see such beings. I also saw these beings, but did not speak of it, for fear that they would not believe. Why is that? What the Tathagata says, if there are those who do not believe, these foolish people will suffer unbeneficial pain for a long time. Monks! These beings, in their past lives, were disciples who slaughtered cows in this city of Rajagriha. Because of the sin of slaughtering cows, they have already suffered immeasurable pain in hell for hundreds of thousands of years. Because of the remaining sins of their evil deeds of slaughtering cows, they now have obtained this body and continue to suffer such unbeneficial pain. Monks! Just as Mahamoggallana has seen, it is true and not different, you should uphold it.』 After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (510) Thus have I heard: At one time, the Buddha was staying in the Kalanda Bamboo Grove in Rajagriha. Venerable Mahamoggallana and Venerable Lakkhaṇa were on Mount Gijjhakuta. Venerable Lakkhaṇa, in the morning, went to Venerable Mahamoggallana and said to Venerable Mahamoggallana: 『Let us go out of Mount Gijjhakuta and go to Rajagriha to beg for alms.』 Venerable Mahamoggallana silently agreed, and they went out of Mount Gijjhakuta together to beg for alms in Rajagriha. While walking to a certain place, Venerable Mahamoggallana had a thought in his mind and smiled with joy. Venerable Lakkhaṇa, seeing Venerable Mahamoggallana smile, asked: 『Venerable one! If the Buddha and the Buddha's disciples who are hearers smile with joy, it is certainly not without a reason. What is the reason that the Venerable one smiles today?』 Venerable Mahamoggallana said: 『Now is not the time to ask this. Let us first go beg for alms, and when we return to the presence of the World Honored One, then ask about this matter. That will be the appropriate time to ask.』
。」
尊者大目犍連與尊者勒叉那共入城乞食已，還洗足，舉衣缽，俱詣佛所，稽首佛足，退坐一面。尊者勒叉那問尊者大目犍連：「我今晨朝共入王舍城乞食，汝於一處欣然微笑，我即問汝微笑因緣，汝答我言所問非時，我今問汝何因何緣欣然微笑？」
尊者大目犍連語勒叉那：「我于路中見一大身眾生，舉身無皮，純一肉段，乘空而行，烏、鴟、雕、鷲、野干、餓狗隨而護食，或從脅肋探其內藏而取食之，苦痛切迫，啼哭號呼。我即思惟：『如是眾生得如是身，乃受如是不饒益苦。』」
佛告諸比丘：「善哉！比丘！我聲聞中，住實眼、實智、實義、實法，決定通達，見是眾生，我亦見是眾生，而不說者，恐不信故。所以者何？如來所說，有不信者，是愚癡人長夜當受不饒益苦。諸比丘！是眾生者，過去世時，於此王舍城為屠羊者，緣斯罪故，已百千歲墮地獄中受無量苦，今得此身，餘罪緣故，續受斯苦。諸比丘！如大目犍連所見，真實無異，汝等受持。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五一一）
如是我聞：
一時，佛住王舍城，乃至尊者大目犍連於路中見一大身眾生，舉體無皮，形如脯臘，乘虛而行
現代漢語譯本 尊者大目犍連和尊者勒叉那一起進城乞食后，洗完腳，拿起衣缽，一同前往佛陀所在之處，向佛陀的腳行禮，然後退坐在一旁。尊者勒叉那問尊者大目犍連：『今天早上我與你一同進入王舍城乞食，你在一處欣然微笑，我當時就問你微笑的原因，你回答我說現在不是問的時候。我現在問你，是什麼原因讓你欣然微笑？』 尊者大目犍連對勒叉那說：『我在路上看見一個巨大的眾生，全身沒有面板，純粹是一塊肉，在空中行走，烏鴉、鴟、雕、鷲、野干、餓狗跟在後面爭食，有的從脅肋探取內臟吃，痛苦萬分，啼哭號叫。我當時就想：『這樣的眾生得到這樣的身體，遭受如此不饒益的痛苦。』 佛陀告訴眾比丘：『好啊！比丘們！我的聲聞弟子中，有住于實眼、實智、實義、實法，能夠決定通達的人，他們能看見這樣的眾生。我也看見了這樣的眾生，但沒有說出來，是怕你們不相信。為什麼呢？因為如來說的話，有不相信的人，這些愚癡的人將長夜遭受不饒益的痛苦。比丘們！這個眾生，在過去世時，在這王舍城裡是屠羊的人，因為這個罪過，已經在地獄中受了百千年的無量痛苦，現在得到這樣的身體，是因為餘罪的緣故，繼續遭受這樣的痛苦。比丘們！正如大目犍連所見，真實不虛，你們應當受持。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜奉行。 （五一一） 如是我聞： 一時，佛陀住在王舍城，乃至尊者大目犍連在路上看見一個巨大的眾生，全身沒有面板，形狀像肉乾，在空中行走。
English version The Venerable Mahāmaudgalyāyana and the Venerable Lakṣaṇa, having gone into the city for alms, washed their feet, picked up their robes and bowls, and together went to where the Buddha was. They bowed at the Buddha's feet and sat down to one side. The Venerable Lakṣaṇa asked the Venerable Mahāmaudgalyāyana, 'This morning, when we went into Rājagṛha for alms, you smiled with delight at one place. I asked you the reason for your smile, and you replied that it was not the right time to ask. Now I ask you, what was the cause and reason for your smiling with delight?' The Venerable Mahāmaudgalyāyana said to Lakṣaṇa, 'On the road, I saw a large being, whose entire body was without skin, just a mass of flesh, moving through the air. Crows, kites, eagles, vultures, jackals, and hungry dogs followed it, vying for food. Some would probe its insides from its ribs to take food, causing it intense pain, and it cried and wailed. I thought to myself, 『Such a being has obtained such a body and is suffering such unbeneficial pain.』' The Buddha told the monks, 'Well done, monks! Among my disciples, those who dwell in true vision, true wisdom, true meaning, and true Dharma, who have definitive understanding, see such beings. I also saw such a being, but I did not speak of it, for fear that you would not believe it. Why is that? Because if the Tathāgata speaks and there are those who do not believe, those foolish people will suffer unbeneficial pain for a long time. Monks! This being, in a past life, was a sheep butcher in this city of Rājagṛha. Because of this sin, he has suffered immeasurable pain in hell for hundreds of thousands of years. Now he has obtained this body, and because of the remaining sin, he continues to suffer this pain. Monks! What Mahāmaudgalyāyana saw is true and without error. You should uphold it.' After the Buddha had spoken this discourse, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly. (511) Thus have I heard: At one time, the Buddha was staying in Rājagṛha, and the Venerable Mahāmaudgalyāyana saw a large being on the road, whose entire body was without skin, shaped like dried meat, moving through the air.
。乃至佛告諸比丘：「此眾生者，過去世時，於此王舍城為屠羊弟子，屠羊罪故，已百千歲墮地獄中受無量苦，今得此身，續受斯罪。諸比丘！如大目犍連所見，真實無異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五一二）
如是我聞：
一時，佛住王舍城，乃至路中見一大身眾生，舉體無皮，形如肉段，乘虛而行。乃至佛告諸比丘：「此眾生者，過去世時，於此王舍城自墮其胎，緣斯罪故，墮地獄中已百千歲，受無量苦，以餘罪故，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實無異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五一三）
如是我聞：
一時，佛住王舍城，乃至尊者大目犍連於路中見一大身眾生，舉體生毛，毛如大針，針皆火然，還燒其體，痛徹骨髓。乃至佛告諸比丘：「此眾生者，過去世時，於此王舍城為調象士，緣斯罪故，已百千歲墮地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如調象士，如是調馬士、調牛士、好讒人者，及諸種種苦切人者，亦復如是
現代漢語譯本：佛陀告訴眾比丘：『這個眾生，過去世時，在這王舍城是屠羊的弟子，因為屠羊的罪過，已經在地獄中受了百千年的無量痛苦，現在得到這個身體，繼續承受這種罪報。諸位比丘！正如大目犍連所見，真實不虛，應當受持奉行。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 現代漢語譯本：我聽到的是這樣的： 一時，佛陀住在王舍城，（大目犍連）在路上看到一個巨大的眾生，全身沒有面板，形狀像一塊肉，在空中行走。（大目犍連）乃至佛陀告訴眾比丘：『這個眾生，過去世時，在這王舍城自己墮胎，因為這個罪過，已經在地獄中受了百千年的無量痛苦，因為剩餘的罪過，現在得到這個身體，繼續承受這種痛苦。諸位比丘！正如大目犍連所見，真實不虛，應當受持奉行。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 現代漢語譯本：我聽到的是這樣的： 一時，佛陀住在王舍城，（大目犍連）在路上看到一個巨大的眾生，全身長滿毛，毛像大針一樣，針都燃燒著火焰，反過來燒灼他的身體，疼痛徹骨。（大目犍連）乃至佛陀告訴眾比丘：『這個眾生，過去世時，在這王舍城是馴象的人，因為這個罪過，已經在地獄中受了百千年的無量痛苦，地獄的剩餘罪過，現在得到這個身體，繼續承受這種痛苦。諸位比丘！正如大目犍連所見，真實不虛，應當受持奉行。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 像馴象的人一樣，馴馬的人、馴牛的人、喜歡讒言的人，以及各種用痛苦折磨人的人，也是這樣。
English version: Then the Buddha told the monks, 『This being, in a past life, was a disciple of a sheep butcher in this city of Rajagriha. Due to the sin of butchering sheep, he has suffered immeasurable pain in hell for hundreds of thousands of years. Now he has obtained this body and continues to suffer this retribution. Monks! What Maha Maudgalyayana saw is true and without error; you should accept and uphold it.』 After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. English version: Thus have I heard: At one time, the Buddha was staying in Rajagriha. (Maha Maudgalyayana) saw on the road a large being, whose entire body was without skin, shaped like a piece of meat, walking in the air. (Maha Maudgalyayana) Then the Buddha told the monks, 『This being, in a past life, aborted his own child in this city of Rajagriha. Due to this sin, he has suffered immeasurable pain in hell for hundreds of thousands of years. Because of the remaining sin, he has now obtained this body and continues to suffer this pain. Monks! What Maha Maudgalyayana saw is true and without error; you should accept and uphold it.』 After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. English version: Thus have I heard: At one time, the Buddha was staying in Rajagriha. (Maha Maudgalyayana) saw on the road a large being, whose entire body was covered in hair, the hair like large needles, the needles all ablaze, burning his body, the pain piercing to the bone. (Maha Maudgalyayana) Then the Buddha told the monks, 『This being, in a past life, was a trainer of elephants in this city of Rajagriha. Due to this sin, he has suffered immeasurable pain in hell for hundreds of thousands of years. Because of the remaining sin from hell, he has now obtained this body and continues to suffer this pain. Monks! What Maha Maudgalyayana saw is true and without error; you should accept and uphold it.』 After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Like the elephant trainers, so too are the horse trainers, the cattle trainers, those who like to slander, and all those who inflict suffering on others.
。
（五一四）
如是我聞：
一時，佛住王舍城，乃至尊者大目犍連於路中見一大身眾生，舉身生毛，毛利如刀，其毛火然，還割其體，痛徹骨髓。乃至佛告諸比丘：「此眾生者，過去世時，於此王舍城好樂戰諍，刀劍傷人，已百千歲墮地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五一五）
如是我聞：
一時，佛住王舍城，乃至尊者大目犍連於路中見一大身眾生，遍身生毛，其毛似箭，皆悉火然，還燒其身，痛徹骨髓。乃至佛告諸比丘：「此眾生者，過去世時，於此王舍城曾為獵師，射諸禽獸，緣斯罪故，已百千歲墮地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五一六）
如是我聞：
一時，佛住王舍城，乃至我于路中見一大身眾生，舉體生毛，毛如䂎𨥨，毛悉火然，還燒其身，痛徹骨髓
現代漢語譯本： （五一四） 我是這樣聽說的： 一時，佛住在王舍城。乃至尊者大目犍連在路上見到一個巨大的眾生，全身長滿毛髮，毛髮鋒利如刀，毛髮燃燒著火焰，反過來切割他的身體，疼痛直達骨髓。乃至佛告訴眾比丘：『這個眾生，在過去世時，在這王舍城喜歡爭鬥，用刀劍傷害他人，已經在地獄中受了百千年的無量痛苦，地獄的餘罪，現在得到這樣的身體，繼續承受這種痛苦。諸位比丘！正如大目犍連所見，真實不虛，應當受持。』 佛說完這部經，眾比丘聽了佛所說，歡喜地奉行。 （五一五） 我是這樣聽說的： 一時，佛住在王舍城。乃至尊者大目犍連在路上見到一個巨大的眾生，全身長滿毛髮，毛髮像箭一樣，都燃燒著火焰，反過來燒灼他的身體，疼痛直達骨髓。乃至佛告訴眾比丘：『這個眾生，在過去世時，在這王舍城曾經是獵人，射殺各種禽獸，因為這個罪過，已經在地獄中受了百千年的無量痛苦，地獄的餘罪，現在得到這樣的身體，繼續承受這種痛苦。諸位比丘！正如大目犍連所見，真實不虛，應當受持。』 佛說完這部經，眾比丘聽了佛所說，歡喜地奉行。 （五一六） 我是這樣聽說的： 一時，佛住在王舍城。乃至我在路上見到一個巨大的眾生，全身長滿毛髮，毛髮像鐵蒺藜一樣，毛髮都燃燒著火焰，反過來燒灼他的身體，疼痛直達骨髓。
English version: (514) Thus have I heard: At one time, the Buddha was dwelling in Rajagriha. Then, the Venerable Mahamudgalyayana saw on the road a being of enormous size, whose entire body was covered with hair. The hair was as sharp as knives, and it was ablaze with fire, cutting back into his body, causing pain that pierced to the marrow. Then the Buddha told the monks, 'This being, in a past life, in this Rajagriha, enjoyed fighting and harming others with swords. He has already suffered immeasurable pain in hell for hundreds of thousands of years. As a result of the remaining karmic debt from hell, he has now obtained this body and continues to suffer this pain. Monks! What Mahamudgalyayana has seen is true and not different. You should uphold it.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (515) Thus have I heard: At one time, the Buddha was dwelling in Rajagriha. Then, the Venerable Mahamudgalyayana saw on the road a being of enormous size, whose entire body was covered with hair. The hair was like arrows, all ablaze with fire, burning back into his body, causing pain that pierced to the marrow. Then the Buddha told the monks, 'This being, in a past life, in this Rajagriha, was once a hunter who shot various birds and beasts. Because of this sin, he has already suffered immeasurable pain in hell for hundreds of thousands of years. As a result of the remaining karmic debt from hell, he has now obtained this body and continues to suffer this pain. Monks! What Mahamudgalyayana has seen is true and not different. You should uphold it.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (516) Thus have I heard: At one time, the Buddha was dwelling in Rajagriha. Then, I saw on the road a being of enormous size, whose entire body was covered with hair. The hair was like iron caltrops, all ablaze with fire, burning back into his body, causing pain that pierced to the marrow.
。乃至佛告諸比丘：「此眾生者，過去世時，於此王舍城為屠豬人，䂎殺群豬，緣斯罪故，已百千歲墮地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五一七）
如是我聞：
一時，佛住王舍城，乃至我于路中見一大身無頭眾生，兩邊生目，胸前生口，身常流血，諸蟲唼食，痛徹骨髓。乃至佛告諸比丘：「此眾生者，過去世時，於此王舍城好斷人頭，緣斯罪故，已百千歲墮地獄中受無量苦，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如斷人頭，捉頭亦如是。
（五一八）
如是我聞：
一時，佛住王舍城。乃至我于路中見一眾生，陰卵如甕，坐則踞上，行則肩擔。乃至佛告諸比丘：「此眾生者，過去世時，于王舍城作鍛銅師，偽器欺人，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如鍛銅師，如是斗秤欺人、村主、市監，亦復如是
現代漢語譯本：甚至佛陀告訴眾比丘：『這個眾生，在過去世時，在這王舍城做屠豬人，殘殺眾豬，因為這個罪過，已經在地獄中受了百千年的無量痛苦，地獄的餘罪，今生得到這個身體，繼續承受這種痛苦。諸位比丘！就像大目犍連所見到的那樣，真實不虛，應當受持。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 （五一七） 如是我聞： 一時，佛陀住在王舍城，乃至我在路上看到一個巨大的無頭眾生，兩邊長著眼睛，胸前長著嘴巴，身體常常流血，被蟲子啃食，疼痛徹骨。甚至佛陀告訴眾比丘：『這個眾生，在過去世時，在這王舍城喜歡砍人頭，因為這個罪過，已經在地獄中受了百千年的無量痛苦，今生得到這個身體，繼續承受這種痛苦。諸位比丘！就像大目犍連所見到的那樣，真實不虛，應當受持。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 像砍人頭一樣，抓人頭也是如此。 （五一八） 如是我聞： 一時，佛陀住在王舍城。乃至我在路上看到一個眾生，陰囊像甕一樣大，坐著就坐在上面，走的時候就用肩膀扛著。甚至佛陀告訴眾比丘：『這個眾生，在過去世時，在王舍城做鍛銅匠，用假器物欺騙人，因為這個罪過，已經在地獄中受了無量痛苦，地獄的餘罪，今生得到這個身體，繼續承受這種痛苦。諸位比丘！就像大目犍連所見到的那樣，真實不虛，應當受持。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 像鍛銅匠一樣，用斗秤欺騙人、村長、市場管理者，也是如此。
English version: Furthermore, the Buddha told the monks, 'This being, in a past life, was a pig butcher in this city of Rajagriha. He slaughtered many pigs, and because of this sin, he has suffered immeasurable pain in hell for hundreds of thousands of years. The remaining karmic debt from hell has resulted in this body, and he continues to suffer this pain. Monks! What Maha Maudgalyayana saw is true and not different. You should uphold it.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (517) Thus have I heard: At one time, the Buddha was staying in Rajagriha. I saw a large, headless being on the road, with eyes on both sides and a mouth on its chest. Its body was constantly bleeding, and insects were devouring it, causing pain that pierced to the bone. Furthermore, the Buddha told the monks, 'This being, in a past life, enjoyed beheading people in this city of Rajagriha. Because of this sin, he has suffered immeasurable pain in hell for hundreds of thousands of years. Now he has this body and continues to suffer this pain. Monks! What Maha Maudgalyayana saw is true and not different. You should uphold it.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Like beheading people, grasping their heads is also the same. (518) Thus have I heard: At one time, the Buddha was staying in Rajagriha. I saw a being on the road whose scrotum was as large as a jar. When it sat, it sat on it, and when it walked, it carried it on its shoulders. Furthermore, the Buddha told the monks, 'This being, in a past life, was a coppersmith in Rajagriha who deceived people with fake utensils. Because of this sin, he has suffered immeasurable pain in hell. The remaining karmic debt from hell has resulted in this body, and he continues to suffer this pain. Monks! What Maha Maudgalyayana saw is true and not different. You should uphold it.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Like the coppersmith, those who deceive people with scales and measures, village chiefs, and market supervisors are also the same.
。
（五一九）
如是我聞：
一時，佛住王舍城。乃至路中見一眾生，以銅鐵羅網自纏其身，火常熾然，還燒其體，痛徹骨髓，乘虛而行。佛告諸比丘：「此眾生者，過去世時，於此王舍城為捕魚師，緣斯罪故，已地獄中受無量苦，地獄餘罪，今受此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如捕魚師，捕鳥、網兔，亦復如是。
（五二〇）
如是我聞：
一時，佛住王舍城。乃至路中見一眾生，頂有鐵磨，盛火熾然，轉磨其頂，乘虛而行，受無量苦。乃至佛告諸比丘：「此眾生者，過去世時，於此王舍城為卜占女人，轉式卜占，欺妄惑人，以求財物，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五二一）
如是我聞：
一時，佛住王舍城。乃至路中見一眾生，其身獨轉，猶若旋風，乘虛而行
現代漢語譯本 （五一九） 我是這樣聽說的： 一時，佛住在王舍城。在路上看見一個眾生，用銅鐵羅網纏繞自身，火焰不斷燃燒，反過來燒灼他的身體，疼痛直達骨髓，他乘空而行。佛告訴眾比丘：『這個眾生，在過去世時，在這王舍城做捕魚的人，因為這個罪過，已經在地獄中受了無量的苦，地獄的餘罪，現在受這個身體，繼續承受這種痛苦。眾比丘！就像大目犍連所見到的，真實不虛，應當受持。』 佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。 像捕魚的人一樣，捕鳥、用網捕兔的人，也是這樣。 （五二〇） 我是這樣聽說的： 一時，佛住在王舍城。在路上看見一個眾生，頭頂上有鐵磨，盛著熊熊燃燒的火焰，轉動著磨他的頭頂，他乘空而行，承受著無量的痛苦。佛告訴眾比丘：『這個眾生，在過去世時，在這王舍城做占卜的女人，用不正當的方式占卜，欺騙迷惑他人，以此來求取財物，因為這個罪過，已經在地獄中受了無量的苦，地獄的餘罪，現在得到這個身體，繼續承受這種痛苦。眾比丘！就像大目犍連所見到的，真實不虛，應當受持。』 佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。 （五二一） 我是這樣聽說的： 一時，佛住在王舍城。在路上看見一個眾生，他的身體獨自旋轉，就像旋風一樣，乘空而行。
English version (519) Thus have I heard: At one time, the Buddha was dwelling in Rajagriha. On the road, he saw a being whose body was entangled in a net of copper and iron, with flames constantly burning, which in turn burned his body, causing pain that pierced to the marrow, and he traveled through the air. The Buddha told the monks, 'This being, in a past life, was a fisherman in this Rajagriha. Because of this sin, he has already suffered immeasurable pain in hell. The remaining sins of hell have caused him to receive this body, and he continues to suffer this pain. Monks! What Maha Maudgalyayana saw is true and not different, you should uphold it.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Like the fisherman, those who catch birds and net rabbits are also like this. (520) Thus have I heard: At one time, the Buddha was dwelling in Rajagriha. On the road, he saw a being with an iron millstone on his head, filled with blazing fire, which turned and ground his head. He traveled through the air, suffering immeasurable pain. The Buddha told the monks, 'This being, in a past life, was a fortune-telling woman in this Rajagriha. She used improper methods of divination, deceiving and confusing people to seek wealth. Because of this sin, she has already suffered immeasurable pain in hell. The remaining sins of hell have caused her to receive this body, and she continues to suffer this pain. Monks! What Maha Maudgalyayana saw is true and not different, you should uphold it.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (521) Thus have I heard: At one time, the Buddha was dwelling in Rajagriha. On the road, he saw a being whose body was spinning alone, like a whirlwind, and he traveled through the air.
。乃至佛告諸比丘：「此眾生者，過去世時，於此王舍城為卜占師，誤惑多人，以求財物，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五二二）
如是我聞：
一時，佛住王舍城。乃至路中見一眾生，傴身藏行，狀如恐怖，舉體被服，悉皆火然，還燒其身，乘虛而行。佛告諸比丘：「此眾生者，過去世時，於此王舍城好行他淫，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五二三）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。時，尊者大目犍連、尊者勒叉那比丘晨朝共入波羅㮈城乞食，于路中，尊者大目犍連思惟顧念，欣然微笑。
時，尊者勒叉那白尊者大目犍連言：「世尊及世尊弟子欣然微笑，必有因緣，何緣尊者今日欣然微笑？」
尊者大目犍連語尊者勒叉那：「此非時問，且乞食，還詣世尊前，當問此事。」
時，俱入城乞食，還洗足，舉衣缽，俱詣世尊，稽首禮足，退坐一面
現代漢語譯本：佛陀告訴眾比丘：『這個眾生，在過去世時，在這王舍城做占卜師，用迷惑的手段欺騙了很多人，以此來獲取錢財。因為這個罪過，他已經在地獄中遭受了無量的痛苦。地獄的罪報結束后，今生得到這樣的身體，繼續承受這樣的痛苦。諸位比丘！正如大目犍連所見，真實不虛，你們應當接受並奉行。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地接受並奉行。 現代漢語譯本：我聽到的是這樣的： 一時，佛陀住在王舍城。在路上，佛陀看到一個眾生，彎著腰，躲躲藏藏地行走，樣子很恐懼。他全身都著火，火焰還燒著他的身體，在空中行走。佛陀告訴眾比丘：『這個眾生，在過去世時，在這王舍城喜歡與他人發生不正當的性關係。因為這個罪過，他已經在地獄中遭受了無量的痛苦。地獄的罪報結束后，今生得到這樣的身體，繼續承受這樣的痛苦。諸位比丘！正如大目犍連所見，真實不虛，你們應當接受並奉行。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地接受並奉行。 現代漢語譯本：我聽到的是這樣的： 一時，佛陀住在波羅奈國仙人居住的鹿野苑中。當時，尊者大目犍連和尊者勒叉那比丘早上一起進入波羅奈城乞食。在路上，尊者大目犍連思考著什麼，欣然微笑。 當時，尊者勒叉那對尊者大目犍連說：『世尊和世尊的弟子欣然微笑，必定有原因。是什麼原因讓尊者今天如此欣然微笑呢？』 尊者大目犍連對尊者勒叉那說：『現在不是問這個的時候，先去乞食，回來到世尊面前，再問這件事。』 當時，他們一起進城乞食，回來洗完腳，拿起衣缽，一起去見世尊，向世尊頂禮，然後退坐在一旁。
English version: The Buddha told the monks, 'This being, in a past life, was a fortune teller in this city of Rajagriha. He deceived many people with his misleading practices to gain wealth. Because of this sin, he has suffered immeasurable pain in hell. After his time in hell, he has now obtained this body and continues to suffer. Monks! What Mahamudgalyayana saw is true and not different. You should accept and practice it.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully accepted and practiced them. English version: Thus have I heard: At one time, the Buddha was staying in Rajagriha. On the road, the Buddha saw a being, hunched over and walking furtively, looking terrified. His whole body was on fire, and the flames were burning him as he walked through the air. The Buddha told the monks, 'This being, in a past life, in this city of Rajagriha, was fond of engaging in illicit sexual relations. Because of this sin, he has suffered immeasurable pain in hell. After his time in hell, he has now obtained this body and continues to suffer. Monks! What Mahamudgalyayana saw is true and not different. You should accept and practice it.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully accepted and practiced them. English version: Thus have I heard: At one time, the Buddha was staying in the Deer Park at the hermitage of the ascetics in the country of Varanasi. At that time, the venerable Mahamudgalyayana and the venerable Lakshana Bhikshu went together to the city of Varanasi to beg for alms in the morning. On the road, the venerable Mahamudgalyayana was contemplating something and smiled with joy. Then, the venerable Lakshana said to the venerable Mahamudgalyayana, 'When the World Honored One and the World Honored One's disciples smile with joy, there must be a reason. What is the reason that the venerable one is smiling with such joy today?' The venerable Mahamudgalyayana said to the venerable Lakshana, 'This is not the time to ask. Let's go beg for alms first, and when we return to the World Honored One, we can ask about this matter.' Then, they went together into the city to beg for alms. After returning, they washed their feet, picked up their robes and bowls, and went together to see the World Honored One. They bowed at the World Honored One's feet and then sat down to one side.
。時，尊者勒叉那問尊者大目犍連：「晨朝路中何因何緣欣然微笑？」
尊者大目犍連語尊者勒叉那：「我于路中見一大身眾生，舉體膿壞，臭穢不凈，乘虛而行，烏、鴟、雕、鷲、野干、餓狗隨逐護食，啼哭號呼，我念眾生得如是身，受如是苦，一何痛哉！」
佛告諸比丘：「我亦見此眾生，而不說者，恐不信故。所以者何？如來所說，有不信者，是愚癡人長夜受苦。此眾生者，過去世時，於此波羅㮈城為女人賣色自活。時，有比丘于迦葉佛所出家，彼女人以不清凈心請彼比丘，比丘直心受請，不解其意，女人瞋恚，以不凈水灑比丘身，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（五二四）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。乃至我于路中見一大身眾生，舉體火然，乘虛而行，啼哭號呼，受諸苦痛。乃至佛告諸比丘：「此眾生者，過去世時，於此波羅㮈城為自在王第一夫人，與王共宿，起瞋恚心，以然燈油灑王身上，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之
現代漢語譯本：當時，尊者勒叉那問尊者大目犍連：『早晨在路上，您因何事而高興地微笑？』 尊者大目犍連告訴尊者勒叉那：『我在路上看到一個巨大的眾生，全身潰爛，散發著惡臭，污穢不堪，在空中行走。烏鴉、鷂鷹、雕、鷲、野狗、餓狗跟在後面爭食，它啼哭號叫。我想到眾生竟然會得到這樣的身體，遭受這樣的痛苦，真是太悲慘了！』 佛陀告訴眾比丘：『我也看到了這個眾生，但沒有說出來，是怕你們不相信。為什麼呢？因為如來說的話，如果有人不相信，那這個人就會因為愚癡而長久地受苦。這個眾生，在過去世時，在這波羅奈城裡是一個靠賣淫為生的女人。當時，有一位比丘在迦葉佛那裡出家，這個女人用不清凈的心邀請那位比丘，比丘心地正直地接受了邀請，沒有理解她的意思。女人因此生氣，用不乾淨的水潑了比丘一身。因為這個罪過，她已經在地獄中受了無量的苦。地獄的罪報結束后，現在得到這樣的身體，繼續遭受這樣的痛苦。各位比丘！大目犍連所見到的，真實不虛，你們應當接受並奉行。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地接受並奉行。 （五二四） 如是我聞： 一時，佛陀住在波羅奈國仙人居住的鹿野苑中。乃至我（大目犍連）在路上看到一個巨大的眾生，全身燃燒著火焰，在空中行走，啼哭號叫，遭受各種痛苦。乃至佛陀告訴眾比丘：『這個眾生，在過去世時，在這波羅奈城裡是自在王的第一夫人。她和國王同寢時，心生嗔恨，把點燃的燈油潑在國王身上。因為這個罪過，她已經在地獄中受了無量的苦。地獄的罪報結束后，現在得到這樣的身體，繼續遭受這樣的痛苦。各位比丘！大目犍連所見到的，真實不虛，你們應當接受並奉行。』
English version: At that time, Venerable Lakkhaṇa asked Venerable Mahāmaudgalyāyana, 'Why were you smiling happily on the road this morning?' Venerable Mahāmaudgalyāyana told Venerable Lakkhaṇa, 'On the road, I saw a huge being, its entire body festering with pus, emitting a foul odor, and unclean, walking in the air. Crows, hawks, eagles, vultures, jackals, and hungry dogs followed behind, vying for food. It was crying and wailing. I thought about how beings could obtain such a body and suffer such pain, it is truly miserable!' The Buddha told the monks, 'I also saw this being, but I did not speak of it, for fear that you would not believe it. Why is that? Because if someone does not believe what the Tathagata says, that person will suffer long into the night due to their ignorance. This being, in a past life, was a woman in this city of Varanasi who made a living by selling her body. At that time, there was a monk who had left home under the Buddha Kāśyapa. This woman invited that monk with an impure heart. The monk accepted the invitation with a pure heart, not understanding her intentions. The woman became angry and splashed unclean water on the monk's body. Because of this sin, she has suffered immeasurable pain in hell. After the suffering in hell ended, she now has this body and continues to suffer. Monks! What Mahāmaudgalyāyana saw is true and not different, you should accept and practice it.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully accepted and practiced them. (524) Thus have I heard: At one time, the Buddha was dwelling in the Deer Park at the hermitage of the ascetics in the country of Varanasi. And then I (Mahāmaudgalyāyana) saw a huge being on the road, its entire body ablaze with fire, walking in the air, crying and wailing, suffering all kinds of pain. And then the Buddha told the monks, 'This being, in a past life, was the first wife of the sovereign king in this city of Varanasi. When she was sleeping with the king, she became angry and poured burning lamp oil on the king's body. Because of this sin, she has suffered immeasurable pain in hell. After the suffering in hell ended, she now has this body and continues to suffer. Monks! What Mahāmaudgalyāyana saw is true and not different, you should accept and practice it.'
。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（五二五）
如是我聞：
一時，佛住波羅㮈國仙人住處鹿野苑中。乃至尊者大目犍連言：「我于路中見一眾生，舉體糞穢，以涂其身，亦食糞穢，乘虛而行，臭穢苦惱，啼哭號呼。」乃至佛告諸比丘：「此眾生者，過去世時，於此波羅㮈城為自在王師婆羅門，以憎嫉心，請迦葉佛聲聞僧，以糞著飯下，試惱眾僧，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五二六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。乃至尊者大目犍連言：「我于路中見一大身眾生，頭上有大銅鑊，熾然滿中，群銅流灌身體，乘虛而行，啼哭號呼。」乃至佛告諸比丘：「此眾生者，過去世時，於此舍衛國迦葉佛所出家，為知事比丘，有檀越送油應付諸比丘。時，有眾多客比丘，知事比丘不時分油待客，比丘去然後乃分，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異。」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 現代漢語譯本：如是我聞：一時，佛陀住在波羅奈國的仙人居住處鹿野苑中。乃至尊者大目犍連說：『我在路上見到一個眾生，全身塗滿糞便，也吃糞便，在空中行走，臭穢苦惱，啼哭號叫。』乃至佛陀告訴眾比丘：『這個眾生，在過去世時，於此波羅奈城為自在王的老師婆羅門，因為憎恨嫉妒之心，請迦葉佛的聲聞僧吃飯，在飯里放糞便，以此來惱害眾僧，因為這個罪過，已經在地獄中受了無量苦，地獄的餘罪，現在得到這個身體，繼續承受這種痛苦。諸比丘！正如大目犍連所見，真實不虛，應當受持。』 現代漢語譯本：佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 現代漢語譯本：如是我聞：一時，佛陀住在舍衛國的祇樹給孤獨園。乃至尊者大目犍連說：『我在路上見到一個身體巨大的眾生，頭上頂著一個巨大的銅鍋，裡面燃燒著火焰，銅汁流淌灌注全身，在空中行走，啼哭號叫。』乃至佛陀告訴眾比丘：『這個眾生，在過去世時，於此舍衛國迦葉佛處出家，擔任知事比丘，有施主送來油應該分給眾比丘。當時，有很多客比丘，知事比丘沒有及時分油招待客人，等客比丘走了之後才分，因為這個罪過，已經在地獄中受了無量苦，地獄的餘罪，現在得到這個身體，繼續承受這種痛苦。諸比丘！正如大目犍連所見，真實不虛。』 現代漢語譯本：佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
English version: After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. English version: Thus I have heard: At one time, the Buddha was dwelling in the Deer Park at the hermitage of the ascetics in the country of Varanasi. Then, Venerable Mahāmaudgalyāyana said: 'On the road, I saw a being whose entire body was covered in filth, who also ate filth, who traveled through the air, stinking and suffering, crying and wailing.' Then, the Buddha told the monks: 'This being, in a past life, was a Brahmin who was the teacher of the sovereign king in this city of Varanasi. Because of hatred and jealousy, he invited the assembly of Śrāvakas of the Buddha Kāśyapa for a meal, and put filth in the food, thus causing distress to the assembly. Because of this sin, he has already suffered immeasurable pain in hell. The remaining karmic consequences of hell have resulted in him obtaining this body, and he continues to suffer this pain. Monks! What Mahāmaudgalyāyana saw is true and not different from reality, you should uphold it.' English version: After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. English version: English version: Thus I have heard: At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika's Park, in the country of Śrāvastī. Then, Venerable Mahāmaudgalyāyana said: 'On the road, I saw a being with a huge body, on whose head was a large copper cauldron, burning and full, with molten copper flowing and pouring over his body, who traveled through the air, crying and wailing.' Then, the Buddha told the monks: 'This being, in a past life, had left home at the place of the Buddha Kāśyapa in this city of Śrāvastī, and was a monastic administrator. A donor had sent oil that was to be distributed to the monks. At that time, there were many visiting monks, and the monastic administrator did not distribute the oil in a timely manner to the guests, but distributed it after the visiting monks had left. Because of this sin, he has already suffered immeasurable pain in hell. The remaining karmic consequences of hell have resulted in him obtaining this body, and he continues to suffer this pain. Monks! What Mahāmaudgalyāyana saw is true and not different from reality.' English version: After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
。
（五二七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。乃至尊者大目犍連言：「我于路中見一大身眾生，有熾熱鐵丸從身出入，乘虛而行，苦痛切迫，啼哭號呼。」乃至佛告諸比丘：「此眾生者，過去世時，於此舍衛國迦葉佛法中出家作沙彌，次守眾僧果園，盜取七果，持奉和上，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五二八）
如是我聞：
一時，佛住舍衛國。乃至尊者大目犍連言：「我于路中見一大身眾生，其舌廣長，見有利釿，炎火熾然，以釿其舌，乘虛而行，啼哭號呼。」乃至佛告諸比丘：「此眾生者，過去世時，於此舍衛國迦葉佛法中出家作沙彌，以斧破石蜜，供養眾僧，著斧刃者，盜取食之，緣斯罪故，入地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五二九）
如是我聞：
一時，佛住舍衛國
現代漢語譯本 （五二七） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。當時，尊者大目犍連說：『我在路上看到一個身形巨大的眾生，有熾熱的鐵丸從他身體里進進出出，他乘空而行，痛苦萬分，啼哭號叫。』佛陀告訴眾比丘：『這個眾生，在過去世時，于舍衛國迦葉佛的教法中出家做了沙彌，後來負責看守僧眾的果園，他偷取了七個果子，拿去供奉他的和尚，因為這個罪過，已經在地獄中受了無量的苦，地獄的餘罪未消，現在得到這樣的身體，繼續承受這樣的痛苦。諸位比丘！大目犍連所見到的，真實不虛，你們應當受持。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （五二八） 我是這樣聽說的： 一時，佛陀住在舍衛國。當時，尊者大目犍連說：『我在路上看到一個身形巨大的眾生，他的舌頭又寬又長，看到有鋒利的斧頭，火焰熾熱，用斧頭砍他的舌頭，他乘空而行，啼哭號叫。』佛陀告訴眾比丘：『這個眾生，在過去世時，于舍衛國迦葉佛的教法中出家做了沙彌，他用斧頭劈開石蜜，供養僧眾，他偷吃了粘在斧刃上的石蜜，因為這個罪過，在地獄中受了無量的苦，地獄的餘罪未消，現在得到這樣的身體，繼續承受這樣的痛苦。諸位比丘！大目犍連所見到的，真實不虛，你們應當受持。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （五二九） 我是這樣聽說的： 一時，佛陀住在舍衛國
English version (527) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Sravasti. Then, the Venerable Maha Maudgalyayana said: 'On the road, I saw a being with a huge body, from whose body fiery iron balls were going in and out. It was moving through the air, suffering intense pain, crying and wailing.' The Buddha told the monks: 'This being, in a past life, had left home and become a novice monk in the Dharma of the Buddha Kasyapa in this Sravasti. Later, he was in charge of guarding the monastic orchard. He stole seven fruits and offered them to his preceptor. Because of this sin, he has suffered immeasurable pain in hell. The remaining karmic debt from hell has caused him to obtain this body, and he continues to suffer this pain. Monks! What Maha Maudgalyayana saw is true and not different. You should uphold it.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. (528) Thus have I heard: At one time, the Buddha was dwelling in Sravasti. Then, the Venerable Maha Maudgalyayana said: 'On the road, I saw a being with a huge body, whose tongue was wide and long. I saw a sharp axe, with blazing fire, cutting his tongue. He was moving through the air, crying and wailing.' The Buddha told the monks: 'This being, in a past life, had left home and become a novice monk in the Dharma of the Buddha Kasyapa in this Sravasti. He used an axe to break open rock candy to offer to the monastic community. He stole and ate the rock candy that was stuck to the axe blade. Because of this sin, he suffered immeasurable pain in hell. The remaining karmic debt from hell has caused him to obtain this body, and he continues to suffer this pain. Monks! What Maha Maudgalyayana saw is true and not different. You should uphold it.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. (529) Thus have I heard: At one time, the Buddha was dwelling in Sravasti.
。乃至尊者大目犍連言：「我于路中見是大身眾生，有雙鐵輪在兩脅下，熾然旋轉，還燒其身，乘虛而行，啼哭號呼。」乃至佛告諸比丘：「此眾生者，過去世時，於此舍衛國迦葉佛法中出家作沙彌，持石蜜䴵供養眾僧，盜取二䴵著于掖下，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五三〇）
如是我聞：
一時，佛住舍衛國。乃至尊者大目犍連言：「我于路中見一大身眾生，以熾然鐵葉以纏其身，衣被床臥悉皆熱鐵，炎火熾然，食熱鐵丸，乘虛而行，啼哭號呼。」乃至佛告諸比丘：「此眾生者，過去世時，於此舍衛國迦葉佛法中出家作比丘，為眾僧乞衣食，供僧之餘，輒自受用，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如比丘，如是比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷，亦復如是。
（五三一）
如是我聞：
一時，佛住舍衛國
現代漢語譯本： 尊者大目犍連說：『我在路上看到一個巨大的眾生，他的兩脅下有雙鐵輪，熾熱地旋轉，反過來燒灼他的身體，他乘空而行，啼哭號叫。』佛陀告訴眾比丘：『這個眾生，在過去世時，在這個舍衛國迦葉佛的教法中出家做沙彌，拿著石蜜餅供養眾僧，卻偷拿了兩個餅藏在腋下，因為這個罪過，已經在地獄中受了無量的苦，地獄的餘罪，現在得到這個身體，繼續承受這樣的痛苦。諸位比丘！正如大目犍連所見，真實不虛，應當受持。』
佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。
（五三〇）
如是我聞：
一時，佛陀住在舍衛國。尊者大目犍連說：『我在路上看到一個巨大的眾生，他身上纏繞著熾熱的鐵葉，衣服、被子、床鋪都是熱鐵，火焰熾盛，吃著熱鐵丸，他乘空而行，啼哭號叫。』佛陀告訴眾比丘：『這個眾生，在過去世時，在這個舍衛國迦葉佛的教法中出家做比丘，為眾僧乞討衣食，供養僧眾后，卻私自享用剩餘的，因為這個罪過，已經在地獄中受了無量的苦，地獄的餘罪，現在得到這個身體，繼續承受這樣的痛苦。諸位比丘！正如大目犍連所見，真實不虛，應當受持。』
佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。
如同比丘一樣，比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷，也是如此。
（五三一）
如是我聞：
一時，佛陀住在舍衛國。 現代漢語譯本： 尊者大目犍連說：『我于路中見一大身眾生，有雙鐵輪在其兩脅下，熾熱旋轉，反燒其身，乘空而行，啼哭號呼。』佛陀告訴眾比丘：『此眾生在過去世時，於此舍衛國迦葉佛的教法中出家作沙彌，持石蜜餅供養眾僧，卻盜取二餅藏於腋下，因這罪過，已在地獄中受無量苦，地獄餘罪，今得此身，繼續受此苦。諸比丘！如大目犍連所見，真實不虛，當受持之。』
佛陀說完此經，眾比丘聽聞佛陀所說，歡喜奉行。
（五三〇）
如是我聞：
一時，佛陀住在舍衛國。尊者大目犍連說：『我于路中見一大身眾生，身上纏繞著熾熱的鐵葉，衣服、被褥、床鋪皆為熱鐵，火焰熾盛，吃著熱鐵丸，乘空而行，啼哭號呼。』佛陀告訴眾比丘：『此眾生在過去世時，於此舍衛國迦葉佛的教法中出家作比丘，為眾僧乞討衣食，供養僧眾后，卻私自享用剩餘的，因這罪過，已在地獄中受無量苦，地獄餘罪，今得此身，繼續受此苦。諸比丘！如大目犍連所見，真實不虛，當受持之。』
佛陀說完此經，眾比丘聽聞佛陀所說，歡喜奉行。
如同比丘，比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷，也是如此。
（五三一）
如是我聞：
一時，佛陀住在舍衛國。
English version: Then the venerable Mahāmaudgalyāyana said, 'On the road, I saw a huge being with two iron wheels under its flanks, burning and spinning, which in turn burned its body. It was moving through the air, crying and wailing.' Then the Buddha told the monks, 'This being, in a past life, had left home to become a novice monk in the Dharma of the Buddha Kāśyapa in this Śrāvastī. He offered rock candy cakes to the monastic community, but stole two cakes and hid them under his armpits. Because of this sin, he has suffered immeasurable pain in hell. The remaining karmic consequences of hell have led to this body, and he continues to suffer this pain. Monks! What Mahāmaudgalyāyana saw is true and not different. You should uphold it.'
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(530)
Thus have I heard:
At one time, the Buddha was staying in Śrāvastī. Then the venerable Mahāmaudgalyāyana said, 'On the road, I saw a huge being with its body wrapped in burning iron leaves. Its clothes, bedding, and bed were all made of hot iron, with flames blazing. It was eating hot iron balls, moving through the air, crying and wailing.' Then the Buddha told the monks, 'This being, in a past life, had left home to become a monk in the Dharma of the Buddha Kāśyapa in this Śrāvastī. He begged for food and clothing for the monastic community, but after offering to the community, he would use the leftovers for himself. Because of this sin, he has suffered immeasurable pain in hell. The remaining karmic consequences of hell have led to this body, and he continues to suffer this pain. Monks! What Mahāmaudgalyāyana saw is true and not different. You should uphold it.'
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
Just like the monks, so too are the nuns, the female novices, the male novices, the female novices, the laymen, and the laywomen.
(531)
Thus have I heard:
At one time, the Buddha was staying in Śrāvastī. English version: Then the venerable Mahāmaudgalyāyana said: 'On the road, I saw a large being with two iron wheels under its flanks, which were spinning fiercely and burning, in turn burning its body. It was moving through the air, crying and wailing.' The Buddha told the monks: 'This being, in a past life, had left home to become a novice monk in the Dharma of the Buddha Kāśyapa in this Śrāvastī. He offered rock candy cakes to the monastic community, but stole two cakes and hid them under his armpits. Because of this sin, he has suffered immeasurable pain in hell. The remaining karmic consequences of hell have led to this body, and he continues to suffer this pain. Monks! What Mahāmaudgalyāyana saw is true and not different. You should uphold it.'
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(530)
Thus have I heard:
At one time, the Buddha was staying in Śrāvastī. Then the venerable Mahāmaudgalyāyana said: 'On the road, I saw a large being with its body wrapped in burning iron leaves. Its clothes, bedding, and bed were all made of hot iron, with flames blazing. It was eating hot iron balls, moving through the air, crying and wailing.' The Buddha told the monks: 'This being, in a past life, had left home to become a monk in the Dharma of the Buddha Kāśyapa in this Śrāvastī. He begged for food and clothing for the monastic community, but after offering to the community, he would use the leftovers for himself. Because of this sin, he has suffered immeasurable pain in hell. The remaining karmic consequences of hell have led to this body, and he continues to suffer this pain. Monks! What Mahāmaudgalyāyana saw is true and not different. You should uphold it.'
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
Just like the monks, so too are the nuns, the female novices, the male novices, the female novices, the laymen, and the laywomen.
(531)
Thus have I heard:
At one time, the Buddha was staying in Śrāvastī.
。乃至尊者大目犍連言：「我于路中見一大身眾生，熾然鐵車而駕其頸，拔其頸筋，及連四腳筋以勒其頸，行熱鐵地，乘虛而去，啼哭號呼。」乃至佛告諸比丘：「此眾生者，過去世時，於此舍衛國駕乘牛車以自生活，緣斯罪故，于地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五三二）
如是我聞：
一時，佛住舍衛國。乃至尊者大目犍連言：「我于路中見一大身眾生，其舌長廣，熾然鐵釘以釘其舌，乘虛而行，啼哭號呼。」乃至佛告諸比丘：「此眾生者，過去世時，於此舍衛國迦葉佛法中出家作比丘，為摩摩帝，呵責諸比丘言：『諸長老！汝等可去此處，儉薄不能相供，各隨意去，求豐樂處，饒衣食所，衣、食、床臥、應病湯藥，可得不乏。』先住比丘悉皆捨去，客僧聞之亦復不來，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五三三）
如是我聞：
一時，佛住舍衛國
現代漢語譯本：尊者大目犍連說：『我在路上看到一個巨大的眾生，熾熱的鐵車駕在他的脖子上，拔出他的頸筋，並用連線四肢的筋來勒住他的脖子，在熱鐵地上行走，騰空而去，啼哭號叫。』佛陀告訴眾比丘：『這個眾生，在過去世時，在這個舍衛國駕著牛車為生，因為這個罪過，在地獄中受了無量的苦，地獄的餘罪，現在得到這個身體，繼續承受這種痛苦。諸位比丘！正如大目犍連所見，真實不虛，應當受持。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 現代漢語譯本：我聽到的是這樣的： 一時，佛陀住在舍衛國。尊者大目犍連說：『我在路上看到一個巨大的眾生，他的舌頭又長又寬，熾熱的鐵釘釘在他的舌頭上，騰空而行，啼哭號叫。』佛陀告訴眾比丘：『這個眾生，在過去世時，在這個舍衛國迦葉佛的教法中出家做了比丘，因為是摩摩帝，呵責眾比丘說：『各位長老！你們可以離開這裡，這裡貧乏不能供養你們，各自隨意去吧，去尋找豐饒快樂的地方，有充足的衣食，衣物、食物、床鋪、生病時的湯藥，可以得到而不缺乏。』先住的比丘都離開了，客僧聽了也不再來，因為這個罪過，已經在地獄中受了無量的苦，地獄的餘罪，現在得到這個身體，繼續承受這種痛苦。諸位比丘！正如大目犍連所見，真實不虛，應當受持。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 現代漢語譯本：我聽到的是這樣的： 一時，佛陀住在舍衛國。
English version: The Venerable Mahāmaudgalyāyana said, 『On the road, I saw a huge being, with a burning iron chariot yoked to its neck, its neck tendons pulled out, and the tendons of its four limbs connected to restrain its neck. It was walking on hot iron ground, moving through the air, crying and wailing.』 The Buddha told the monks, 『This being, in a past life, in this Śrāvastī, made a living by driving an ox cart. Because of this sin, it suffered immeasurable pain in hell. The remaining karmic debt from hell has resulted in this body, and it continues to suffer this pain. Monks! What Mahāmaudgalyāyana saw is true and not different. You should uphold it.』 After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. English version: Thus have I heard: At one time, the Buddha was staying in Śrāvastī. The Venerable Mahāmaudgalyāyana said, 『On the road, I saw a huge being, with a long and wide tongue, with burning iron nails piercing its tongue. It was moving through the air, crying and wailing.』 The Buddha told the monks, 『This being, in a past life, in this Śrāvastī, had left home to become a monk in the Dharma of the Buddha Kāśyapa. Because he was a 'mamamāti' (one who is attached to 'mine'), he rebuked the monks, saying, 『Elders! You can leave this place. It is poor and cannot provide for you. Each of you should go as you please, seeking a place of abundance and joy, where there is plenty of clothing and food, where clothing, food, bedding, and medicine for illness can be obtained without lack.』 The monks who were staying there all left, and the visiting monks, upon hearing this, also did not come. Because of this sin, he has already suffered immeasurable pain in hell. The remaining karmic debt from hell has resulted in this body, and it continues to suffer this pain. Monks! What Mahāmaudgalyāyana saw is true and not different. You should uphold it.』 After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. English version: Thus have I heard: At one time, the Buddha was staying in Śrāvastī.
。乃至尊者大目犍連言：「我于路中見一大身眾生，比丘之像，皆著鐵葉以為衣服，舉體火然，亦以鐵缽盛熱鐵丸而食之。」乃至佛告諸比丘：「此眾生者，過去世時，於此舍衛國迦葉佛法中出家作比丘，作摩摩帝，惡口形名諸比丘，或言此是惡禿，此惡風法，此惡衣服，以彼惡口故，先住者去，未來不來，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身，續受斯苦。諸比丘！如大目犍連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五三四）
如是我聞：
一時，佛住舍衛國。乃至佛告諸比丘：「此眾生者，過去世時，於此舍衛國迦葉佛法中出家作比丘，好起諍訟，斗亂眾僧，作諸口舌，令不和合，先住比丘厭惡捨去，未來者不來，緣斯罪故，已地獄中受無量苦，地獄餘罪，今得此身續受斯苦。諸比丘！如大目揵連所見，真實不異，當受持之。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五三五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。爾時，尊者阿那律住松林精舍。時，尊者大目犍連住跋祇聚落失收摩羅山恐怖稠林禽獸之處
現代漢語譯本：尊者大目犍連說：『我在路上見到一個巨大的眾生，外形像比丘，全身穿著鐵葉做成的衣服，全身燃燒著火焰，還用鐵缽盛著燒紅的鐵丸吃。』佛陀告訴眾比丘：『這個眾生，在過去世時，在這個舍衛國迦葉佛的教法中出家做了比丘，他喜歡用惡毒的言語辱罵其他比丘，說他們是『惡禿』，『惡風法』，『惡衣服』。因為他惡語傷人，導致先來的比丘厭惡離去，未來的人也不敢來。因為這個罪過，他已經在地獄中受了無量的苦。地獄的罪報結束后，現在得到這樣的身體，繼續承受這樣的痛苦。諸位比丘！大目犍連所見到的，真實不虛，你們應當謹記奉行。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地接受並遵照執行。 現代漢語譯本：我聽佛陀這樣說： 一時，佛陀住在舍衛國。佛陀告訴眾比丘：『這個眾生，在過去世時，在這個舍衛國迦葉佛的教法中出家做了比丘，他喜歡挑起爭端，擾亂僧團，搬弄是非，使僧團不和。導致先來的比丘厭惡離去，未來的人也不敢來。因為這個罪過，他已經在地獄中受了無量的苦。地獄的罪報結束后，現在得到這樣的身體，繼續承受這樣的痛苦。諸位比丘！大目犍連所見到的，真實不虛，你們應當謹記奉行。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地接受並遵照執行。 現代漢語譯本：我聽佛陀這樣說： 一時，佛陀住在舍衛國祇樹給孤獨園。當時，尊者阿那律住在松林精舍。當時，尊者大目犍連住在跋祇聚落失收摩羅山，那裡是令人恐懼的茂密森林，禽獸出沒的地方。
English version: The Venerable Mahāmaudgalyāyana said, 『On the road, I saw a huge being, resembling a bhikkhu, wearing clothes made of iron leaves, his whole body ablaze, and eating hot iron balls from an iron bowl.』 The Buddha told the bhikkhus, 『This being, in a past life, had ordained as a bhikkhu in the Dharma of the Buddha Kāśyapa in this Śrāvastī. He was a 『māma-māti』 (one who is proud and arrogant), and used harsh words to insult other bhikkhus, calling them 『evil bald heads,』 『evil wind Dharma,』 and 『evil clothes.』 Because of his harsh words, the bhikkhus who were there before left in disgust, and those who would have come did not come. Due to this sin, he has suffered immeasurable pain in hell. After his suffering in hell, he has now obtained this body and continues to suffer. Bhikkhus! What Mahāmaudgalyāyana saw is true and not different. You should uphold it.』 After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully accepted and practiced it. English version: Thus have I heard: At one time, the Buddha was staying in Śrāvastī. The Buddha told the bhikkhus, 『This being, in a past life, had ordained as a bhikkhu in the Dharma of the Buddha Kāśyapa in this Śrāvastī. He liked to start disputes, disrupt the Sangha, and create discord, causing disharmony. The bhikkhus who were there before left in disgust, and those who would have come did not come. Due to this sin, he has suffered immeasurable pain in hell. After his suffering in hell, he has now obtained this body and continues to suffer. Bhikkhus! What Mahāmaudgalyāyana saw is true and not different. You should uphold it.』 After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully accepted and practiced it. English version: Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anāthapiṇḍika』s Park in Śrāvastī. At that time, the Venerable Anuruddha was staying in the Pine Forest Monastery. At that time, the Venerable Mahāmaudgalyāyana was staying in the terrifying dense forest, a place of birds and beasts, on Mount Śiśumāra in the Bāgī village.
。
時，尊者阿那律獨一靜處，禪思思惟，作是念：「有一乘道，凈眾生，離憂、悲、惱、苦，得真如法，所謂四念處。何等為四？身身觀念處，受、心、法法觀念處。若於四念處遠離者，于賢聖法遠離；于賢聖法遠離者，于聖道遠離；聖道遠離者，于甘露法遠離；甘露法遠離者，則不能脫生、老、病、死、憂、悲、惱、苦。若於四念處信樂者，于聖法信樂；聖法信樂者，于聖道信樂；聖道信樂者，于甘露法信樂；甘露法信樂者，得脫生、老、病、死、憂、悲、惱、苦。」
爾時，尊者大目揵連知尊者阿那律心之所念，如力士屈伸臂頃，以神通力于跋祇聚落失收摩羅山恐怖稠林禽獸之處沒，至舍衛城松林精舍尊者阿那律前現，語阿那律言：「汝獨一靜處，禪思思惟，作是念：『有一乘道，令眾生清凈，離生、老、病、死、憂、悲、惱、苦，得真如法，所謂四念處。何等為四？身身觀念處，受、心、法法觀念處。若於四念處不樂者，于賢聖法不樂；聖法不樂者，于聖道不樂；不樂聖道者，于甘露法亦不樂；不樂甘露法者，則不能脫生、老、病、死、憂、悲、惱、苦。若於四念處信樂者，樂賢聖法；樂賢聖法者，樂於聖道；樂聖道者，得甘露法；得甘露法者，得脫生、老、病、死、憂、悲、惱、苦
現代漢語譯本：當時，尊者阿那律獨自一人在安靜的地方禪思，心中思量：『有一條唯一的道路，能夠凈化眾生，使他們脫離憂愁、悲傷、煩惱和痛苦，獲得真如之法，那就是所謂的四念處。哪四種呢？即身念處、受念處、心念處和法念處。如果遠離這四念處，就會遠離賢聖之法；遠離賢聖之法，就會遠離聖道；遠離聖道，就會遠離甘露之法；遠離甘露之法，就不能解脫生、老、病、死、憂、悲、惱、苦。如果信奉並樂於這四念處，就會信奉並樂於賢聖之法；信奉並樂於賢聖之法，就會信奉並樂於聖道；信奉並樂於聖道，就會信奉並樂於甘露之法；信奉並樂於甘露之法，就能解脫生、老、病、死、憂、悲、惱、苦。』 這時，尊者大目犍連知道尊者阿那律心中所想，就像力士屈伸手臂一樣迅速，他運用神通力，從跋祇聚落的失收摩羅山恐怖茂密的禽獸出沒之處消失，來到舍衛城的松林精舍，出現在尊者阿那律面前，對阿那律說：『你獨自一人在安靜的地方禪思，心中思量：『有一條唯一的道路，能夠使眾生清凈，脫離生、老、病、死、憂、悲、惱、苦，獲得真如之法，那就是所謂的四念處。哪四種呢？即身念處、受念處、心念處和法念處。如果對這四念處不感興趣，就會對賢聖之法不感興趣；對賢聖之法不感興趣，就會對聖道不感興趣；對聖道不感興趣，就會對甘露之法也不感興趣；對甘露之法不感興趣，就不能解脫生、老、病、死、憂、悲、惱、苦。如果信奉並樂於這四念處，就會樂於賢聖之法；樂於賢聖之法，就會樂於聖道；樂於聖道，就會獲得甘露之法；獲得甘露之法，就能解脫生、老、病、死、憂、悲、惱、苦。』
English version: At that time, the venerable Anuruddha was alone in a quiet place, meditating and contemplating, thinking: 'There is one path that purifies beings, frees them from sorrow, grief, distress, and suffering, and leads to the true Dharma, which is the so-called four foundations of mindfulness. What are the four? They are mindfulness of the body, mindfulness of feelings, mindfulness of mind, and mindfulness of mental objects. If one is far from these four foundations of mindfulness, one is far from the noble Dharma; if one is far from the noble Dharma, one is far from the noble path; if one is far from the noble path, one is far from the nectar of Dharma; if one is far from the nectar of Dharma, one cannot escape birth, old age, sickness, death, sorrow, grief, distress, and suffering. If one believes in and delights in these four foundations of mindfulness, one believes in and delights in the noble Dharma; if one believes in and delights in the noble Dharma, one believes in and delights in the noble path; if one believes in and delights in the noble path, one believes in and delights in the nectar of Dharma; if one believes in and delights in the nectar of Dharma, one can escape birth, old age, sickness, death, sorrow, grief, distress, and suffering.' Then, the venerable Mahamoggallana, knowing the thoughts in the venerable Anuruddha's mind, as quickly as a strong man extends or retracts his arm, through his spiritual power, disappeared from the terrifying, dense forest of the Shishumara Mountain in the Vajji village, and appeared before the venerable Anuruddha in the Pine Forest Monastery in Shravasti, and said to Anuruddha: 'You are alone in a quiet place, meditating and contemplating, thinking: 'There is one path that purifies beings, frees them from birth, old age, sickness, death, sorrow, grief, distress, and suffering, and leads to the true Dharma, which is the so-called four foundations of mindfulness. What are the four? They are mindfulness of the body, mindfulness of feelings, mindfulness of mind, and mindfulness of mental objects. If one is not interested in these four foundations of mindfulness, one is not interested in the noble Dharma; if one is not interested in the noble Dharma, one is not interested in the noble path; if one is not interested in the noble path, one is not interested in the nectar of Dharma; if one is not interested in the nectar of Dharma, one cannot escape birth, old age, sickness, death, sorrow, grief, distress, and suffering. If one believes in and delights in these four foundations of mindfulness, one delights in the noble Dharma; if one delights in the noble Dharma, one delights in the noble path; if one delights in the noble path, one obtains the nectar of Dharma; if one obtains the nectar of Dharma, one can escape birth, old age, sickness, death, sorrow, grief, distress, and suffering.'
。』耶？」
尊者阿那律語尊者大目揵連言：「如是，如是。尊者！」
大目犍連語尊者阿那律言：「云何名為樂四念處？」
尊者大目犍連：「若比丘身身觀念處，心緣身正念住調伏、止息、寂靜，一心增進。如是，受、心、法念處，正念住調伏、止息、寂靜，一心增進，尊者大目犍連，是名比丘樂四念處。」
時，尊者大目犍連即如其像三昧正受，從舍衛國松林精舍門，還至跋祇聚落失收摩羅山恐怖稠林禽獸之處。
（五三六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。乃至尊者大目犍連問尊者阿那律：「云何名為四念處修習多修習？」
尊者阿那律語尊者大目犍連言：「若比丘于內身起厭離想，于內身起不厭離想、厭離不厭離俱舍想，正念正知。如內身，如是外身、內外身，內受、外受、內外受，內心、外心、內外心，內法、外法、內外法，作厭離想、不厭離想、厭離不厭離俱舍想，住正念正知。如是，尊者大目犍連！是名四念處修習多修習。」
時，尊者大目犍連即入三昧，從舍衛國松林精舍入三昧神通力，如力士屈伸臂頃，還到跋祇聚落失收摩羅山恐怖稠林禽獸住處
現代漢語譯本 『是這樣嗎？』 尊者阿那律對尊者大目犍連說：『是的，是的，尊者！』 大目犍連問尊者阿那律：『什麼叫做樂於四念處？』 尊者大目犍連說：『如果比丘在身念處觀察身體，心專注于身體，以正念安住，調伏、止息、寂靜，一心精進。同樣，在受、心、法念處，以正念安住，調伏、止息、寂靜，一心精進。尊者大目犍連，這就叫做比丘樂於四念處。』 當時，尊者大目犍連立即進入如其所像的三昧正受，從舍衛國松林精舍門口，回到跋祇聚落失收摩羅山恐怖的茂密森林，禽獸出沒的地方。 （五三六） 我是這樣聽說的： 一時，佛住在舍衛國祇樹給孤獨園。乃至尊者大目犍連問尊者阿那律：『什麼叫做四念處的修習和多次修習？』 尊者阿那律對尊者大目犍連說：『如果比丘對自身生起厭離的想法，對自身生起不厭離的想法，生起厭離和不厭離都捨棄的想法，保持正念和正知。如同對自身一樣，對外身、內外身，對內受、外受、內外受，對內心、外心、內外心，對內法、外法、內外法，生起厭離的想法、不厭離的想法、厭離和不厭離都捨棄的想法，安住于正念和正知。這樣，尊者大目犍連！這就叫做四念處的修習和多次修習。』 當時，尊者大目犍連立即進入三昧，從舍衛國松林精舍以三昧神通力，如同力士屈伸手臂的瞬間，回到跋祇聚落失收摩羅山恐怖的茂密森林，禽獸居住的地方。
English version 'Is that so?' Venerable Anuruddha said to Venerable Mahāmaudgalyāyana, 'Yes, yes, Venerable!' Mahāmaudgalyāyana asked Venerable Anuruddha, 'What is called delighting in the four foundations of mindfulness?' Venerable Mahāmaudgalyāyana said, 'If a bhikkhu, in the contemplation of the body, observes the body, with the mind focused on the body, dwells in mindfulness, subduing, calming, and pacifying, and advances with one-pointedness. Likewise, in the contemplations of feeling, mind, and phenomena, dwells in mindfulness, subduing, calming, and pacifying, and advances with one-pointedness. Venerable Mahāmaudgalyāyana, this is called a bhikkhu delighting in the four foundations of mindfulness.' Then, Venerable Mahāmaudgalyāyana immediately entered the samadhi as it appeared to him, and from the gate of the Jeta Grove in Sāvatthī, returned to the terrifying dense forest of Mount Siṃśumāra in the Vajji village, a place frequented by birds and beasts. (536) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika's Park, in Sāvatthī. Then, Venerable Mahāmaudgalyāyana asked Venerable Anuruddha, 'What is called the cultivation and frequent cultivation of the four foundations of mindfulness?' Venerable Anuruddha said to Venerable Mahāmaudgalyāyana, 'If a bhikkhu develops a sense of aversion towards his inner body, develops a sense of non-aversion towards his inner body, and develops a sense of equanimity towards both aversion and non-aversion, with mindfulness and clear comprehension. Just as with the inner body, so with the outer body, and the inner and outer body; with inner feeling, outer feeling, and inner and outer feeling; with inner mind, outer mind, and inner and outer mind; with inner phenomena, outer phenomena, and inner and outer phenomena, developing a sense of aversion, a sense of non-aversion, and a sense of equanimity towards both aversion and non-aversion, dwelling in mindfulness and clear comprehension. Thus, Venerable Mahāmaudgalyāyana! This is called the cultivation and frequent cultivation of the four foundations of mindfulness.' Then, Venerable Mahāmaudgalyāyana immediately entered samadhi, and from the Jeta Grove in Sāvatthī, through the power of samadhi and psychic abilities, as quickly as a strong man extends and retracts his arm, returned to the terrifying dense forest of Mount Siṃśumāra in the Vajji village, a place frequented by birds and beasts.
。
雜阿含經卷第十九 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第二十
宋天竺三藏求那跋陀羅譯
（五三七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。爾時，尊者大目犍連、尊者阿那律住舍衛國手成浴池側。
尊者舍利弗詣尊者阿那律所，共相問訊慰勞已，於一面坐。尊者舍利弗語尊者阿那律言：「奇哉！阿那律！有大德神力，於何功德修習多修習而能至此？」
尊者阿那律語尊者舍利弗言：「於四念處修習多修習，成此大德神力。何等為四念處？內身身觀念處，精勤方便，正念正知，調伏世間貪憂。如是外身、內外身，內受、外受、內外受，內心、外心、內外心，內法、外法、內外法觀念處，精勤方便，正念正知，如是調伏世間貪憂。尊者舍利弗！是名四念處修習多修習，成此大德神力。
「尊者舍利弗！我於四念處善修習故，于小千世界少作方便，能遍觀察，如明目士夫于樓觀上，觀下平地種種之物，我少作方便，觀察小千世界亦復如是。如是我於四念處修習多修習，成此大德神力。」
時，二正士共論議已，各從座起而去
現代漢語譯本 《雜阿含經》第十九卷 《大正藏》第02冊 No. 0099 《雜阿含經》
《雜阿含經》第二十卷
宋代天竺三藏求那跋陀羅譯
（五三七）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。當時，尊者大目犍連和尊者阿那律住在舍衛國的手成浴池旁。
尊者舍利弗前往尊者阿那律的住所，互相問候慰勞之後，在一旁坐下。尊者舍利弗對尊者阿那律說：『奇特啊！阿那律！你擁有如此大的神通力量，是通過修習什麼功德而達到這種境界的呢？』
尊者阿那律對尊者舍利弗說：『通過修習四念處，並多次修習，才成就瞭如此大的神通力量。什麼是四念處呢？就是內身身觀念處，精勤方便，正念正知，調伏世間的貪慾和憂愁。同樣，外身、內外身，內受、外受、內外受，內心、外心、內外心，內法、外法、內外法觀念處，精勤方便，正念正知，這樣調伏世間的貪慾和憂愁。尊者舍利弗！這就是通過修習四念處，並多次修習，而成就如此大的神通力量。』
『尊者舍利弗！我因為善於修習四念處，所以在小千世界稍微用點方便，就能遍觀一切，就像明眼的男子站在樓閣上，觀看下面平地上各種各樣的東西一樣，我稍微用點方便，觀察小千世界也是這樣。我就是通過修習四念處，並多次修習，才成就瞭如此大的神通力量。』
當時，兩位正士互相討論完畢，各自從座位起身離開了。
English version The Nineteenth Volume of the Saṃyuktāgama Sūtra Taisho Tripitaka Volume 02, No. 0099, Saṃyuktāgama Sūtra
The Twentieth Volume of the Saṃyuktāgama Sūtra
Translated by the Tripiṭaka Master Guṇabhadra of India during the Song Dynasty
(537)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī. At that time, the Venerable Mahāmaudgalyāyana and the Venerable Anuruddha were dwelling near the Hand-Made Bathing Pond in Śrāvastī.
The Venerable Śāriputra went to where the Venerable Anuruddha was, and after exchanging greetings and pleasantries, sat down to one side. The Venerable Śāriputra said to the Venerable Anuruddha, 'It is amazing, Anuruddha! You possess such great spiritual power. Through the practice of what merit have you attained this state?'
The Venerable Anuruddha said to the Venerable Śāriputra, 'Through the practice and repeated cultivation of the four foundations of mindfulness, I have attained this great spiritual power. What are the four foundations of mindfulness? They are the contemplation of the body within, diligently and skillfully, with right mindfulness and right understanding, subduing worldly greed and sorrow. Likewise, the contemplation of the body without, the body within and without, the feeling within, the feeling without, the feeling within and without, the mind within, the mind without, the mind within and without, the dharma within, the dharma without, the dharma within and without, diligently and skillfully, with right mindfulness and right understanding, thus subduing worldly greed and sorrow. Venerable Śāriputra! This is called the practice and repeated cultivation of the four foundations of mindfulness, which leads to the attainment of this great spiritual power.'
'Venerable Śāriputra! Because I have well-practiced the four foundations of mindfulness, with a little effort, I can observe the entire small chiliocosm, just as a man with good eyesight standing on a tower can see all kinds of things on the ground below. With a little effort, I can observe the small chiliocosm in the same way. It is through the practice and repeated cultivation of the four foundations of mindfulness that I have attained this great spiritual power.'
Then, the two noble ones, having finished their discussion, each rose from their seats and departed.
。
（五三八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。尊者舍利弗、尊者大目犍連、尊者阿難、尊者阿那律住舍衛國。
爾時，尊者大目犍連詣尊者阿那律所，共相問訊慰勞已，於一面坐。時，尊者大目犍連問尊者阿那律：「於何功德修習多修習，成此大德神力？」
尊者阿那律語尊者大目犍連：「我於四念處修習多修習，成此大德神力。何等為四？內身身觀繫心住，精勤方便，正念正知，除世間貪憂，外身、內外身，內受、外受、內外受，內心、外心、內外心，內法、外法、內外法，觀繫心住，精進方便，除世間貪憂，是名四念處修習多修習。成此大德神力，于千須彌山以少方便悉能觀察，如明目士夫登高山頂，觀下千多羅樹林。如是我於四念處修習多修習，成此大德神力，以少方便見千須彌山。如是，尊者大目犍連！我於四念處修習多修習，成此大德神力。」
時二正士共論議已，各從座起而去。
（五三九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。尊者舍利弗、尊者大目犍連、尊者阿難、尊者阿那律住舍衛國手成浴池側。
爾時，尊者阿難往尊者阿那律所，共相問訊慰勞已，於一面坐
現代漢語譯本： （五三八） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。尊者舍利弗、尊者大目犍連、尊者阿難、尊者阿那律也住在舍衛國。 當時，尊者大目犍連去拜訪尊者阿那律，互相問候慰勞之後，在一旁坐下。尊者大目犍連問尊者阿那律：『您修習什麼功德，才能成就如此大的德行和神通力？』 尊者阿那律對尊者大目犍連說：『我修習四念處，通過多次修習，成就瞭如此大的德行和神通力。哪四種呢？內身觀身，繫心安住，精勤方便，正念正知，去除世間的貪慾和憂愁；外身、內外身，內受、外受、內外受，內心、外心、內外心，內法、外法、內外法，觀想繫心安住，精進方便，去除世間的貪慾和憂愁，這就是修習四念處。通過多次修習，成就瞭如此大的德行和神通力，能夠以少許方便就觀察到千座須彌山，就像視力好的人登上高山頂，觀察山下千棵多羅樹林一樣。我就是這樣通過多次修習四念處，成就瞭如此大的德行和神通力，能夠以少許方便就看到千座須彌山。尊者大目犍連，我就是這樣通過多次修習四念處，成就瞭如此大的德行和神通力。』 當時，兩位正士討論完畢，各自從座位起身離開了。 （五三九） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。尊者舍利弗、尊者大目犍連、尊者阿難、尊者阿那律住在舍衛國手成浴池旁。 當時，尊者阿難去拜訪尊者阿那律，互相問候慰勞之後，在一旁坐下。
English version: (538) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. The venerable Sariputta, the venerable Maha Moggallana, the venerable Ananda, and the venerable Anuruddha were also dwelling in Savatthi. Then, the venerable Maha Moggallana went to the venerable Anuruddha, and after exchanging greetings and pleasantries, sat down to one side. The venerable Maha Moggallana asked the venerable Anuruddha, 'By cultivating and frequently practicing what qualities have you attained such great virtue and psychic power?' The venerable Anuruddha said to the venerable Maha Moggallana, 'By cultivating and frequently practicing the four foundations of mindfulness, I have attained such great virtue and psychic power. What are the four? Contemplating the body internally, focusing the mind, with diligence and effort, with right mindfulness and right understanding, removing worldly greed and sorrow; contemplating the body externally, and both internally and externally; contemplating feelings internally, externally, and both internally and externally; contemplating the mind internally, externally, and both internally and externally; contemplating phenomena internally, externally, and both internally and externally, focusing the mind, with diligence and effort, removing worldly greed and sorrow. This is called cultivating and frequently practicing the four foundations of mindfulness. By this, I have attained such great virtue and psychic power, and with little effort, I can observe a thousand Mount Sumerus, just as a man with good eyesight, standing on a high mountain peak, can observe a thousand Tala tree groves below. Thus, by cultivating and frequently practicing the four foundations of mindfulness, I have attained such great virtue and psychic power, and with little effort, I can see a thousand Mount Sumerus. Thus, venerable Maha Moggallana, by cultivating and frequently practicing the four foundations of mindfulness, I have attained such great virtue and psychic power.' Then, the two noble ones, having discussed this, each rose from their seats and departed. (539) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. The venerable Sariputta, the venerable Maha Moggallana, the venerable Ananda, and the venerable Anuruddha were dwelling near the Hand-Made Bathing Pond in Savatthi. Then, the venerable Ananda went to the venerable Anuruddha, and after exchanging greetings and pleasantries, sat down to one side.
。尊者阿難問尊者阿那律：「於何功德修習多修習，成就如是大德大力大神通？」
尊者阿那律語尊者阿難：「我於四念處修習多修習，成此大德大力。何等為四？內身身觀念處繫心住，精勤方便，正念正知，除世間貪憂。如是外身、內外身，內受、外受、內外受，內心、外心、內外心，內法、外法、內外法觀念處繫心住，精勤方便，除世間貪憂。如是，尊者阿難！我於此四念處修習多修習，少方便，以凈天眼過天、人眼，見諸眾生，死時、生時，好色、惡色，上色、下色，善趣、惡趣，隨業受生，皆如實見。此諸眾生身惡行，口、意惡行，誹謗賢聖，邪見因緣，身壞命終，生地獄中。如是眾生，身善行，口，意善行，不謗賢聖，正見成就，以是因緣，身壞命終，得生天上。
「譬如明目士夫住四衢道，見諸人民若來、若去、若坐、若臥，我亦如是，於四念處修習多修習，成此大德大力神通，見諸眾生，死時、生時，善趣、惡趣。如是眾生身惡行，口、意惡行，誹謗賢聖，邪見因緣，生地獄中。如是眾生身善行，口、意善行，不謗賢聖，正見因緣，身壞命終，得生天上。如是，尊者阿難！我於四念處修習多修習，成此大德大力神通。」
時，二正士共論議已，各從座起而去
現代漢語譯本：尊者阿難問尊者阿那律：『修習什麼功德，才能成就如此大的德行、力量和神通？』 尊者阿那律對尊者阿難說：『我修習四念處，才成就如此大的德行和力量。哪四種呢？就是內心專注于觀察內身，精勤努力，保持正念和正知，去除世間的貪慾和憂愁。同樣地，觀察外身、內外身，內受、外受、內外受，內心、外心、內外心，內法、外法、內外法，都專注于觀察，精勤努力，去除世間的貪慾和憂愁。』 『阿難尊者，我通過修習這四念處，並稍加方便，就獲得了清凈的天眼，超越了天人和凡人的眼睛，能夠看到眾生的死亡和出生，看到他們的好壞顏色，高低等級，善惡去處，以及他們隨業受生的情形，都如實地看見。那些身行惡事、口說惡語、意念惡行的眾生，誹謗賢聖，因邪見的緣故，身壞命終後會墮入地獄。而那些身行善事、口說善語、意念善行的眾生，不誹謗賢聖，成就正見，因這些緣故，身壞命終後會升入天上。』 『就像一個視力良好的人站在十字路口，能看到人們的來來往往、坐臥起居一樣，我通過修習四念處，成就瞭如此大的德行、力量和神通，能夠看到眾生的死亡和出生，以及他們的善惡去處。那些身行惡事、口說惡語、意念惡行的眾生，誹謗賢聖，因邪見的緣故，會墮入地獄。而那些身行善事、口說善語、意念善行的眾生，不誹謗賢聖，成就正見，因這些緣故，身壞命終後會升入天上。阿難尊者，我就是通過修習四念處，才成就如此大的德行、力量和神通。』 當時，這兩位正士討論完畢后，各自從座位起身離開了。
English version: Venerable Ananda asked Venerable Anuruddha, 'By cultivating what qualities does one achieve such great virtue, power, and supernormal abilities?' Venerable Anuruddha said to Venerable Ananda, 'It is by cultivating the four foundations of mindfulness that I have achieved such great virtue and power. What are the four? It is when one dwells with the mind focused on observing the body internally, diligently and with effort, with right mindfulness and right understanding, removing worldly greed and sorrow. Similarly, observing the body externally, both internally and externally; observing feelings internally, externally, and both internally and externally; observing the mind internally, externally, and both internally and externally; observing mental objects internally, externally, and both internally and externally, one dwells with the mind focused, diligently and with effort, removing worldly greed and sorrow.' 'Venerable Ananda, by cultivating these four foundations of mindfulness, and with a little effort, I have attained the pure divine eye, surpassing the eyes of gods and humans, and I see beings dying and being born, their good and bad appearances, their high and low status, their good and bad destinations, and how they are reborn according to their karma, all as they truly are. Those beings who engage in evil actions of body, speech, and mind, who slander the noble ones, and who hold wrong views, upon the breaking up of the body, after death, are reborn in hell. And those beings who engage in good actions of body, speech, and mind, who do not slander the noble ones, and who have right view, upon the breaking up of the body, after death, are reborn in heaven.' 'Just as a man with good eyesight standing at a crossroads sees people coming and going, sitting and lying down, so too, by cultivating the four foundations of mindfulness, I have achieved such great virtue, power, and supernormal abilities, and I see beings dying and being born, and their good and bad destinations. Those beings who engage in evil actions of body, speech, and mind, who slander the noble ones, and who hold wrong views, are reborn in hell. And those beings who engage in good actions of body, speech, and mind, who do not slander the noble ones, and who have right view, upon the breaking up of the body, after death, are reborn in heaven. Venerable Ananda, it is by cultivating the four foundations of mindfulness that I have achieved such great virtue, power, and supernormal abilities.' Then, these two noble ones, having completed their discussion, each rose from their seats and departed.
。
（五四〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。爾時，尊者阿那律在舍衛國松林精舍，身遭病苦。
時，有眾多比丘詣尊者阿那律所，問訊慰勞已，於一面住，語尊者阿那律言：「尊者阿那律！所患增損可安忍不？病勢漸損不轉增耶？」
尊者阿那律言：「我病不安，難可安忍，身諸苦痛，轉增無損。」即說三種譬，如上叉摩經說。
「然我身已遭此苦痛，且當安忍，正念正知。」
諸比丘問尊者阿那律：「心住何所，而能安忍如是大苦，正念正知？」
尊者阿那律語諸比丘言：「住四念處，我于所起身諸苦痛能自安忍，正念正知。何等為四念處？謂內身身觀念處，乃至受、心、法觀念處，是名住於四念處，身諸苦痛能自安忍，正念正知。」
時，諸正士共論議已，歡喜隨喜，各從座起而去。
（五四一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。時，尊者阿那律在舍衛國松林精舍，病差未久。
時，有眾多比丘往詣阿那律所，問訊慰勞已，於一面坐，問尊者阿那律：「安隱樂住不？」
阿那律言：「安隱樂住，身諸苦痛漸已休息
現代漢語譯本： （五四〇） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。當時，尊者阿那律在舍衛國的松林精舍，身體遭受病痛。 當時，有許多比丘前往尊者阿那律的住所，問候慰問之後，在一旁坐下，對尊者阿那律說：『尊者阿那律！您的病情是好轉還是加重，可以忍受嗎？病勢是逐漸減輕還是沒有好轉？』 尊者阿那律說：『我的病痛不安，難以忍受，身體的各種痛苦，不斷加重沒有減輕。』他隨即說了三種譬喻，如同《叉摩經》所說。 『然而我的身體已經遭受這樣的痛苦，應當安忍，保持正念正知。』 比丘們問尊者阿那律：『您的心安住在什麼地方，才能忍受如此巨大的痛苦，保持正念正知？』 尊者阿那律對比丘們說：『安住在四念處，我對於身體所產生的各種痛苦能夠自我忍受，保持正念正知。什麼是四念處呢？就是內身身觀念處，乃至受、心、法觀念處，這就是安住在四念處，身體的各種痛苦能夠自我忍受，保持正念正知。』 當時，各位正士共同討論之後，歡喜隨喜，各自從座位起身離去。 （五四一） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。當時，尊者阿那律在舍衛國的松林精舍，病癒不久。 當時，有許多比丘前往阿那律的住所，問候慰問之後，在一旁坐下，問尊者阿那律：『您安穩快樂地住著嗎？』 阿那律說：『我安穩快樂地住著，身體的各種痛苦已經逐漸平息。』
English version: (540) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the venerable Anuruddha was in the Pine Forest Monastery in Shravasti, suffering from illness. Then, many monks went to the venerable Anuruddha, and after exchanging greetings and words of comfort, they sat down to one side and said to the venerable Anuruddha: 'Venerable Anuruddha! Is your illness improving or worsening, is it bearable? Is the illness gradually decreasing or not improving?' The venerable Anuruddha said: 'My illness is not peaceful, it is difficult to bear, and the various pains in my body are constantly increasing without decreasing.' He then spoke of three similes, as described in the 'Kshama Sutra'. 'However, since my body has already suffered such pain, I should endure it, maintaining right mindfulness and right awareness.' The monks asked the venerable Anuruddha: 'Where does your mind dwell, that you are able to endure such great pain, maintaining right mindfulness and right awareness?' The venerable Anuruddha said to the monks: 'By dwelling in the four foundations of mindfulness, I am able to endure the various pains that arise in my body, maintaining right mindfulness and right awareness. What are the four foundations of mindfulness? They are the contemplation of the body in the body, and so on, up to the contemplation of feelings, mind, and mental objects. This is what it means to dwell in the four foundations of mindfulness, and to be able to endure the various pains in the body, maintaining right mindfulness and right awareness.' Then, the noble ones, having discussed this together, rejoiced and were pleased, and each rose from their seat and departed. (541) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the venerable Anuruddha was in the Pine Forest Monastery in Shravasti, not long after recovering from his illness. Then, many monks went to Anuruddha's dwelling, and after exchanging greetings and words of comfort, they sat down to one side and asked the venerable Anuruddha: 'Are you dwelling in peace and happiness?' Anuruddha said: 'I am dwelling in peace and happiness, and the various pains in my body have gradually subsided.'
。」
諸比丘問尊者阿那律：「住何所住，身諸苦痛得安隱？」
尊者阿那律言：「住四念處，身諸苦痛漸得安隱。何等為四？謂內身身觀念處，乃至法法觀念處，是名四念處。住此四念處故，身諸苦痛漸得休息。」
時，諸正士共論議已，歡喜隨喜，各從座起而去。
（五四二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。時，尊者阿那律在舍衛國松林精舍。
時，有眾多比丘詣尊者阿那律所，共相問訊慰勞已，於一面坐，問尊者阿那律：「若比丘在於學地，上求安隱涅槃住，聖弟子云何修習多修習，於此法、律得盡諸漏，無漏心解脫、慧解脫，現法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』？」
尊者阿那律語諸比丘言：「若比丘在於學地，上求安隱涅槃心住，聖弟子云何修習多修習？於此法、律得盡諸漏，無漏心解脫、慧解脫，現法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』者？當住四念處。何等為四？謂內身身觀念處，乃至法法觀念處。如是四念處修習多修習，於此法、律得盡諸漏，無漏心解脫、慧解脫，現法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有
現代漢語譯本 比丘們問道：『尊者阿那律，以何種方式安住，才能使身體的痛苦得到安寧？』 尊者阿那律回答說：『安住於四念處，身體的痛苦就能逐漸得到安寧。哪四種呢？即內身身觀念處，乃至法法觀念處，這稱為四念處。安住于這四念處，身體的痛苦就能逐漸得到休息。』 當時，這些正士們共同討論完畢，歡喜讚歎，各自從座位起身離去。
（五四二）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。當時，尊者阿那律住在舍衛國的松林精舍。
當時，有眾多比丘前往尊者阿那律的住所，互相問候慰勞之後，在一旁坐下，問尊者阿那律：『如果比丘處於學地，向上追求安穩的涅槃境界，聖弟子應該如何修習和多加修習，才能在此法和律中漏盡一切煩惱，達到無漏的心解脫和慧解脫，在今生親自證悟：『我已生盡，梵行已立，所作已作，自知不再受後有』？』 尊者阿那律對比丘們說：『如果比丘處於學地，向上追求安穩的涅槃心境，聖弟子應該如何修習和多加修習，才能在此法和律中漏盡一切煩惱，達到無漏的心解脫和慧解脫，在今生親自證悟：『我已生盡，梵行已立，所作已作，自知不再受後有』呢？應當安住於四念處。哪四種呢？即內身身觀念處，乃至法法觀念處。像這樣修習和多加修習四念處，就能在此法和律中漏盡一切煩惱，達到無漏的心解脫和慧解脫，在今生親自證悟：『我已生盡，梵行已立，所作已作，自知不再受後有。』
English version The monks asked Venerable Anuruddha, 'By dwelling in what way can bodily pains be calmed?' Venerable Anuruddha replied, 'By dwelling in the four foundations of mindfulness, bodily pains are gradually calmed. What are the four? They are the contemplation of the body in the body, and so on, up to the contemplation of the Dhamma in the Dhamma. These are called the four foundations of mindfulness. By dwelling in these four foundations of mindfulness, bodily pains are gradually relieved.' Then, these noble ones, having discussed this together, rejoiced and, pleased, each rose from their seat and departed.
(542)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, Venerable Anuruddha was dwelling in the Pine Forest Monastery in Savatthi.
Then, many monks went to Venerable Anuruddha, and after exchanging greetings and pleasantries, sat down to one side and asked Venerable Anuruddha, 'If a monk is on the path of training, seeking the peaceful abode of Nirvana, how should a noble disciple practice and cultivate to eradicate all defilements in this Dharma and Discipline, attain the taintless liberation of mind and liberation through wisdom, and realize for themselves in this very life: 『Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being』?' Venerable Anuruddha said to the monks, 'If a monk is on the path of training, seeking the peaceful abode of Nirvana, how should a noble disciple practice and cultivate to eradicate all defilements in this Dharma and Discipline, attain the taintless liberation of mind and liberation through wisdom, and realize for themselves in this very life: 『Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being』? One should dwell in the four foundations of mindfulness. What are the four? They are the contemplation of the body in the body, and so on, up to the contemplation of the Dhamma in the Dhamma. By practicing and cultivating these four foundations of mindfulness, one can eradicate all defilements in this Dharma and Discipline, attain the taintless liberation of mind and liberation through wisdom, and realize for themselves in this very life: 『Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.』'
。』」
時，諸比丘共聞尊者阿那律所說，歡喜隨喜，各從座起而去。
（五四三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。時，尊者阿那律在舍衛國松林精舍住。
時，有眾多比丘詣尊者阿那律所，與尊者阿那律共相問訊慰勞已，於一面坐。語尊者阿那律言：「若阿羅漢比丘諸漏已盡，所作已作，舍離重擔，離諸有結，正智心善解脫，亦修四念處耶？」
尊者阿那律語比丘言：「若比丘諸漏已盡，所作已作，舍離重擔，離諸有結，正智心善解脫，彼亦修四念處也。所以者何？不得者得，不證者證，為現法樂住故。所以者何？我亦離諸有漏，得阿羅漢，所作已作，心善解脫，亦修四念處故。不得者得，不到者到，不證者證，乃至現法安樂住。」
時，諸正士共論議已，歡喜隨喜，各從座起而去。
（五四四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。時，尊者阿那律在舍衛國松林精舍。
時，有眾多外道出家詣尊者阿那律所，共相問訊慰勞已，於一面坐。語尊者阿那律：「尊者何故於沙門瞿曇法中出家？」
尊者阿那律言：「為修習故
現代漢語譯本 當時，眾比丘聽聞阿那律尊者所說，都歡喜讚歎，各自從座位起身離去。
（五四三）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。當時，阿那律尊者住在舍衛國的松林精舍。
當時，有許多比丘前往阿那律尊者處，與尊者阿那律互相問候慰勞后，在一旁坐下。他們對阿那律尊者說：『如果一位阿羅漢比丘諸漏已盡，該做的已做完，放下重擔，脫離各種束縛，以正智獲得心解脫，他還會修習四念處嗎？』
阿那律尊者對比丘們說：『如果一位比丘諸漏已盡，該做的已做完，放下重擔，脫離各種束縛，以正智獲得心解脫，他也會修習四念處。為什麼呢？爲了獲得未獲得的，證得未證得的，爲了在當下安樂地住。為什麼呢？因為我也已脫離各種煩惱，證得阿羅漢果，該做的已做完，心已獲得解脫，我也修習四念處。爲了獲得未獲得的，到達未到達的，證得未證得的，乃至在當下安樂地住。』
當時，這些正士們共同討論完畢，歡喜讚歎，各自從座位起身離去。
（五四四）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。當時，阿那律尊者住在舍衛國的松林精舍。
當時，有許多外道出家者前往阿那律尊者處，互相問候慰勞后，在一旁坐下。他們問阿那律尊者：『尊者為何在沙門瞿曇的教法中出家？』
阿那律尊者說：『爲了修習的緣故。』
English version Then, the bhikkhus, having heard what the venerable Anuruddha had said, were delighted and rejoiced. They rose from their seats and departed.
(543)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, the venerable Anuruddha was dwelling in the Pine Forest Monastery in Savatthi.
Then, many bhikkhus went to the venerable Anuruddha, and after exchanging greetings and courtesies, sat down to one side. They said to the venerable Anuruddha: 'If a bhikkhu who is an arahant, whose taints are destroyed, who has done what was to be done, who has laid down the burden, who is free from the fetters of existence, who is liberated by right knowledge, does he also practice the four foundations of mindfulness?'
The venerable Anuruddha said to the bhikkhus: 'If a bhikkhu whose taints are destroyed, who has done what was to be done, who has laid down the burden, who is free from the fetters of existence, who is liberated by right knowledge, he also practices the four foundations of mindfulness. Why is that? It is for the sake of attaining what has not been attained, realizing what has not been realized, and for dwelling in the present moment with ease. Why is that? Because I, too, am free from all taints, have attained arahantship, have done what was to be done, and my mind is well liberated, and I also practice the four foundations of mindfulness. It is for the sake of attaining what has not been attained, reaching what has not been reached, realizing what has not been realized, and even for dwelling in the present moment with ease.'
Then, those noble ones, having discussed this, were delighted and rejoiced. They rose from their seats and departed.
(544)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, the venerable Anuruddha was dwelling in the Pine Forest Monastery in Savatthi.
Then, many ascetics of other sects went to the venerable Anuruddha, and after exchanging greetings and courtesies, sat down to one side. They said to the venerable Anuruddha: 'Venerable sir, why did you go forth in the doctrine and discipline of the ascetic Gotama?'
The venerable Anuruddha said: 'For the sake of training.'
。」
復問：「何所修習？」
答言：「謂修諸根、修諸力、修諸覺分、修諸念處，汝欲聞何等修？」
復問：「根、力、覺分，我不知其名字，況復問義，然我欲聞念處。」
尊者阿那律言：「諦聽，善思，當爲汝說。若比丘內身身觀念處，乃至法法觀念處。」
時，眾多外道出家聞尊者阿那律所說，歡喜隨喜，各從座起而去。
（五四五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。爾時，尊者阿那律在舍衛國住松林精舍。
時，尊者阿那律語諸比丘：「譬如大樹，生而順下，隨浚隨輸，若伐其根，樹必當倒，隨所而順下。如是比丘修四念處，長夜順趣浚輸，向于遠離；順趣浚輸，向于出要，順趣浚輸，向于涅槃。」
尊者阿那律說此經已，諸比丘聞其所說，歡喜奉行。
（五四六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。爾時，尊者摩訶迦旃延在跋蘭那聚落烏泥池側
現代漢語譯本 又問：『你修習什麼？』 回答說：『我修習諸根、諸力、諸覺支、諸念處，你想聽哪方面的修習？』 又問：『根、力、覺支，我連名字都不知道，更別說它們的含義了，但我很想聽聽念處。』 尊者阿那律說：『仔細聽，好好思考，我將為你解說。如果比丘在內身觀察身念處，乃至在法上觀察法念處。』 當時，許多外道出家聽到尊者阿那律所說，都歡喜讚歎，各自從座位上起身離去。
（五四五） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。當時，尊者阿那律住在舍衛國的松林精舍。 當時，尊者阿那律對眾比丘說：『譬如大樹，生長時向下傾斜，隨著深挖和輸導，如果砍伐它的根，樹必定會倒下，順著傾斜的方向倒下。同樣，比丘修習四念處，長久以來順應、趨向于深挖和輸導，趨向于遠離；順應、趨向于深挖和輸導，趨向于解脫；順應、趨向于深挖和輸導，趨向于涅槃。』 尊者阿那律說完這部經，眾比丘聽了之後，都歡喜奉行。
（五四六） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。當時，尊者摩訶迦旃延住在跋蘭那聚落的烏泥池邊。
English version Again he asked: 'What do you practice?' He replied: 'I practice the faculties, the powers, the factors of enlightenment, and the foundations of mindfulness. Which practice do you wish to hear about?' Again he asked: 'The faculties, powers, and factors of enlightenment, I do not even know their names, let alone their meanings. But I wish to hear about the foundations of mindfulness.' Venerable Anuruddha said: 'Listen carefully, think well, and I will explain it to you. If a bhikkhu contemplates the body in the body, up to contemplating the mind in the mind.' Then, many ascetics of other sects, hearing what Venerable Anuruddha had said, rejoiced and approved, and each rose from their seat and departed.
(545) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, Venerable Anuruddha was dwelling in the Pine Forest Monastery in Savatthi. Then, Venerable Anuruddha said to the bhikkhus: 'Just as a large tree, growing downwards, follows the digging and channeling, if its root is cut, the tree will surely fall, following the direction it was leaning. Similarly, a bhikkhu who practices the four foundations of mindfulness, for a long time follows and inclines towards digging and channeling, towards detachment; follows and inclines towards digging and channeling, towards liberation; follows and inclines towards digging and channeling, towards Nirvana.' Having spoken this discourse, Venerable Anuruddha, the bhikkhus, having heard what he said, rejoiced and practiced accordingly.
(546) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, Venerable Mahakaccana was dwelling near the Udani Pond in the village of Bhalandana.
。
時，有執澡灌杖梵志詣摩訶迦旃延所，共相問訊慰勞已，於一面坐，問摩訶迦旃延言：「何因何緣王、王共諍，婆羅門居士、婆羅門居士共諍？」
摩訶迦旃延答梵志言：「貪慾繫著因緣故，王、王共諍，婆羅門居士、婆羅門居士共諍。」
梵志復問：「何因何緣出家、出家而復共諍？」
摩訶迦旃延答言：「以見欲繫著故，出家、出家而復共諍。」
梵志復問：「摩訶迦旃延！頗有能離貪慾繫著及離此見欲繫著不？」
尊者摩訶迦旃延答言：「梵志！有，我大師如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊能離此貪慾繫著及見欲繫著。」
梵志復問：「佛世尊今在何所？」
答言：「佛世尊今在婆羅耆人中，拘薩羅國舍衛城祇樹給孤獨園。」
爾時，梵志從座起，整衣服，偏袒右肩，右膝著地，向佛所住處合掌讚歎。
「南無南無佛世尊、如來、應供、等正覺，能離欲貪諸繫著，悉能遠離貪慾縛及諸見欲，凈根本。」
時，持澡灌杖梵志聞尊者摩訶迦旃延所說，歡喜隨喜，從座起去。
（五四七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本：當時，有一位手持澡罐和手杖的婆羅門來到摩訶迦旃延的住所，互相問候慰勞之後，在一旁坐下，問摩訶迦旃延說：『是什麼原因，什麼緣故導致國王與國王之間互相爭鬥，婆羅門居士與婆羅門居士之間互相爭鬥？』 摩訶迦旃延回答婆羅門說：『因為貪慾的束縛，所以國王與國王之間互相爭鬥，婆羅門居士與婆羅門居士之間互相爭鬥。』 婆羅門又問：『是什麼原因，什麼緣故導致出家人與出家人之間也互相爭鬥？』 摩訶迦旃延回答說：『因為執著于見解的慾望，所以出家人與出家人之間也互相爭鬥。』 婆羅門又問：『摩訶迦旃延！有沒有人能夠脫離貪慾的束縛以及脫離這種見解的慾望？』 尊者摩訶迦旃延回答說：『婆羅門！有，我的大師如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊能夠脫離這種貪慾的束縛以及見解的慾望。』 婆羅門又問：『佛世尊現在在哪裡？』 回答說：『佛世尊現在在婆羅耆人中，拘薩羅國的舍衛城祇樹給孤獨園。』 當時，婆羅門從座位上站起來，整理衣服，袒露右肩，右膝著地，向佛陀所在的方向合掌讚歎。 『頂禮頂禮佛世尊、如來、應供、等正覺，能夠脫離貪慾的各種束縛，完全能夠遠離貪慾的束縛以及各種見解的慾望，清凈根本。』 當時，手持澡罐和手杖的婆羅門聽了尊者摩訶迦旃延所說的話，歡喜隨喜，從座位上站起來離開了。 （五四七） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version: At that time, a Brahmin who carried a water pot and a staff came to where Mahakatyayana was. After exchanging greetings and pleasantries, he sat down to one side and asked Mahakatyayana, 'What is the cause, what is the reason that kings fight with kings, and Brahmin householders fight with Brahmin householders?' Mahakatyayana replied to the Brahmin, 'It is because of the attachment to greed that kings fight with kings, and Brahmin householders fight with Brahmin householders.' The Brahmin further asked, 'What is the cause, what is the reason that renunciates fight with renunciates?' Mahakatyayana replied, 'It is because of the attachment to views that renunciates fight with renunciates.' The Brahmin further asked, 'Mahakatyayana! Is there anyone who can be free from the attachment to greed and free from this attachment to views?' The venerable Mahakatyayana replied, 'Brahmin! There is. My master, the Tathagata, the Arhat, the Perfectly Enlightened One, the one with perfect knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer of those who can be trained, the Teacher of Gods and Humans, the Buddha, the World-Honored One, can be free from this attachment to greed and the attachment to views.' The Brahmin further asked, 'Where is the Buddha, the World-Honored One, now?' He replied, 'The Buddha, the World-Honored One, is now among the people of Bharagga, in the Jeta Grove of Anathapindika's Park in Sravasti, in the country of Kosala.' At that time, the Brahmin rose from his seat, adjusted his robe, bared his right shoulder, knelt on his right knee, and, facing the direction where the Buddha was, joined his palms in reverence and praised him. 'Homage, homage to the Buddha, the World-Honored One, the Tathagata, the Arhat, the Perfectly Enlightened One, who can be free from all attachments to greed, who can completely be free from the bonds of greed and all attachments to views, and who is pure at the root.' Then, the Brahmin who carried the water pot and staff, having heard what the venerable Mahakatyayana had said, rejoiced and was pleased, and rose from his seat and departed. (547) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove of Anathapindika's Park in Sravasti.
。尊者摩訶迦旃延在婆羅那烏泥池側，與眾多比丘集於食堂，為持衣事。
時，有執杖梵志年耆根熟，詣食堂所，於一面柱杖而住。須臾默然已，語諸比丘：「諸長老！汝等何故見老宿士不共語問訊，恭敬命坐？」
時，尊者摩訶迦旃延亦在眾中坐。時，尊者摩訶迦旃延語梵志言：「我法有宿老來，皆共語問訊，恭敬禮拜，命之令坐。」
梵志言：「我見此眾中無有老於我者，不恭敬禮拜、命坐，汝云何言：『我法見有宿老，恭敬禮拜，命其令坐。』？」
摩訶迦旃延言：「梵志！若有耆年八十、九十，發白齒落，成就年少法者，此非宿士；雖復年少年二十五，色白髮黑，盛壯美滿，而彼成就耆年法者，為宿士數。」
梵志問言：「云何名為八十、九十，發白齒落，而覆成就年少之法，年二十五，膚白髮黑，盛壯美色，為宿士數？」
尊者摩訶迦旃延語梵志言：「有五欲功德。謂眼識色愛、樂、念，耳識聲、鼻識香、舌識味、身識觸愛、樂、念。於此五欲功德不離貪、不離欲、不離愛、不離念、不離濁。梵志！若如是者，雖復八十、九十，發白齒落，是名成就年少之法
現代漢語譯本：尊者摩訶迦旃延在婆羅那烏泥池邊，與眾多比丘聚集在食堂，討論關於持衣的事情。 當時，有一位拄著枴杖的婆羅門，年紀老邁，根基深厚，來到食堂，靠在一邊柱著枴杖站立。過了一會兒，他沉默片刻后，對眾比丘說：『各位長老！你們為什麼見到年長的長者不打招呼問候，不恭敬地請他坐下呢？』 當時，尊者摩訶迦旃延也坐在人群中。尊者摩訶迦旃延對婆羅門說：『在我的教法中，如果有年長的長者來，我們都會打招呼問候，恭敬地禮拜，請他坐下。』 婆羅門說：『我看到這群人中沒有比我更年長的，你們不恭敬禮拜、請坐，你為什麼說：『我的教法見到年長的長者，會恭敬禮拜，請他坐下』？』 摩訶迦旃延說：『婆羅門！如果有人年紀八十、九十，頭髮變白，牙齒脫落，卻還執著于年輕人的行為，這不能算是長者；即使有人年紀只有二十五歲，面板白皙，頭髮烏黑，正值壯年，但如果他具備長者的德行，就可以被視為長者。』 婆羅門問道：『什麼叫做八十、九十，頭髮變白，牙齒脫落，卻還執著于年輕人的行為，而二十五歲，面板白皙，頭髮烏黑，正值壯年，卻被視為長者呢？』 尊者摩訶迦旃延對婆羅門說：『有五種慾望的快樂。即眼睛對顏色的愛戀、快樂和執著，耳朵對聲音的愛戀，鼻子對氣味的愛戀，舌頭對味道的愛戀，身體對觸感的愛戀、快樂和執著。如果對這五種慾望的快樂不能放下貪婪、慾望、愛戀、執著和污濁，婆羅門！如果這樣，即使八十、九十，頭髮變白，牙齒脫落，也算是執著于年輕人的行為。』
English version: The Venerable Mahākātyāyana was at the side of the Barana Udini pond, gathered with many monks in the dining hall, discussing matters concerning the wearing of robes. At that time, there was a Brahmin who was old and of deep roots, leaning on a staff, who came to the dining hall and stood leaning on his staff to one side. After a moment of silence, he spoke to the monks: 'Venerable elders! Why do you not greet and inquire after an elder when you see one, and respectfully invite him to sit?' At that time, the Venerable Mahākātyāyana was also sitting among the assembly. The Venerable Mahākātyāyana said to the Brahmin: 'In my Dharma, when an elder comes, we all greet and inquire after him, respectfully bow, and invite him to sit.' The Brahmin said: 'I see that there is no one among this group older than me, yet you do not respectfully bow or invite me to sit. How can you say: 'In my Dharma, when an elder is seen, we respectfully bow and invite him to sit'?' Mahākātyāyana said: 'Brahmin! If someone is eighty or ninety years old, with white hair and missing teeth, but still engages in the behavior of the young, this is not considered an elder; even if someone is only twenty-five years old, with fair skin and black hair, in the prime of their life, but possesses the virtues of an elder, they are considered an elder.' The Brahmin asked: 'What is meant by being eighty or ninety years old, with white hair and missing teeth, yet still engaging in the behavior of the young, while someone who is twenty-five years old, with fair skin and black hair, in the prime of their life, is considered an elder?' The Venerable Mahākātyāyana said to the Brahmin: 'There are five kinds of sensual pleasures. These are the eye's attachment, pleasure, and clinging to sights, the ear's attachment to sounds, the nose's attachment to smells, the tongue's attachment to tastes, and the body's attachment, pleasure, and clinging to touch. If one cannot let go of greed, desire, attachment, clinging, and defilement towards these five sensual pleasures, Brahmin! If this is the case, even if one is eighty or ninety years old, with white hair and missing teeth, they are still considered to be engaging in the behavior of the young.'
。雖年二十五，膚白髮黑，盛壯美色，於五欲功德離貪、離欲、離愛、離念、離濁，若如是者，雖復年少年二十五，膚白髮黑，盛壯美色，成就老人法，為宿士數。」
爾時，梵志語尊者摩訶迦旃延：「如尊者所說義，我自省察，雖老則少，汝等雖少，成耆年法，世間多事，令便請還。」
尊者摩訶迦旃延言：「梵志！汝自知時。」
爾時，梵志聞尊者摩訶迦旃延所說，歡喜隨喜，還其本處。
（五四八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。尊者摩訶迦旃延在稠林中住。
時，摩偷羅國王是西方王子，詣尊者摩訶迦旃延所，禮摩訶迦旃延足，退坐一面，問尊者摩訶迦旃延：「婆羅門自言：『我第一，他人卑劣，我白，餘人黑，婆羅門清凈，非非婆羅門；是婆羅門子從口生，婆羅門所化，是婆羅門所有。』尊者摩訶迦旃延！此義云何？」
尊者摩訶迦旃延語摩偷羅王言：「大王！此是世間言說耳。世間言說言：『婆羅門第一，餘人卑劣，婆羅門白，餘人黑，婆羅門清凈，非非婆羅門。婆羅門從婆羅門生，生從口生，婆羅門所化，是婆羅門所有。』大王當知，業真實者，是依業者。」
王語尊者摩訶迦旃延：「此則略說，我所不解，愿重分別
現代漢語譯本：雖然年紀二十五歲，面板白皙，頭髮烏黑，正值壯年美貌，卻能對五欲功德做到離貪、離欲、離愛、離念、離濁，如果能這樣，即使年紀輕輕只有二十五歲，面板白皙，頭髮烏黑，正值壯年美貌，也算是成就了老人的修行，被視為有道行的宿士。 當時，梵志對尊者摩訶迦旃延說：『按照您所說的道理，我自我反省，雖然年老卻像年輕人一樣，你們雖然年輕，卻成就了老年人的修行，世間俗事繁多，請允許我告辭。』 尊者摩訶迦旃延說：『梵志，你自己把握時機吧。』 當時，梵志聽了尊者摩訶迦旃延所說的話，歡喜讚歎，回到了自己的住處。 （五四八） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。尊者摩訶迦旃延住在茂密的樹林中。 當時，摩偷羅國王是西方的王子，來到尊者摩訶迦旃延的住所，向摩訶迦旃延行禮，退坐在一旁，問尊者摩訶迦旃延：『婆羅門自稱：『我最尊貴，其他人卑賤，我膚色白皙，其他人膚色黝黑，婆羅門清凈，不是婆羅門的人不清凈；婆羅門的孩子是從口中生出來的，是婆羅門所教化的，是婆羅門所有的。』尊者摩訶迦旃延，這個道理是怎樣的呢？』 尊者摩訶迦旃延對摩偷羅王說：『大王，這只是世俗的說法罷了。世俗的說法是：『婆羅門最尊貴，其他人卑賤，婆羅門膚色白皙，其他人膚色黝黑，婆羅門清凈，不是婆羅門的人不清凈。婆羅門是從婆羅門生的，是從口中生出來的，是婆羅門所教化的，是婆羅門所有的。』大王應當知道，真正的真實是業，是依業而行的。』 國王對尊者摩訶迦旃延說：『這只是簡略的說法，我還不明白，希望您能詳細地解釋。』
English version: Although twenty-five years old, with fair skin and black hair, in the prime of youthful beauty, one can be free from greed, desire, love, attachment, and defilement regarding the five desires and merits. If one is like this, even though young at twenty-five, with fair skin and black hair, in the prime of youthful beauty, one has achieved the practice of an elder and is considered a venerable ascetic. At that time, the Brahmin said to Venerable Mahakatyayana, 'According to the meaning you have spoken, I reflect on myself, though old, I am like a young person, while you, though young, have achieved the practice of an elder. The world is full of affairs, please allow me to take my leave.' Venerable Mahakatyayana said, 'Brahmin, you know the right time yourself.' At that time, the Brahmin, having heard what Venerable Mahakatyayana said, rejoiced and returned to his own place. (548) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Venerable Mahakatyayana was dwelling in a dense forest. At that time, King Mathura, a prince from the West, went to where Venerable Mahakatyayana was, bowed at Mahakatyayana's feet, sat to one side, and asked Venerable Mahakatyayana, 'The Brahmins say of themselves: 'I am the highest, others are inferior, I am white, others are black, Brahmins are pure, non-Brahmins are not; the children of Brahmins are born from the mouth, are taught by Brahmins, and belong to Brahmins.' Venerable Mahakatyayana, what is the meaning of this?' Venerable Mahakatyayana said to King Mathura, 'Great King, this is merely worldly talk. Worldly talk says: 'Brahmins are the highest, others are inferior, Brahmins are white, others are black, Brahmins are pure, non-Brahmins are not. Brahmins are born from Brahmins, born from the mouth, taught by Brahmins, and belong to Brahmins.' Great King, you should know that what is truly real is karma, and one is dependent on karma.' The King said to Venerable Mahakatyayana, 'This is a brief explanation, which I do not understand. I wish you would explain it in detail.'
。」
尊者摩訶迦旃延言：「今當問汝，隨問答我。」即問言：「大王！汝為婆羅門王，于自國土，諸婆羅門、剎利、居士、長者，此四種人悉皆召來，以財以力使其侍衛，先起后臥，及諸使令，悉如意不？」
答言：「如意。」
復問：「大王！剎利為王、居士為王、長者為王，于自國土所有四姓悉皆召來，以財以力令其侍衛，先起后臥，及諸使令，皆如意不？」
答言：「如意。」
復問：「大王！如是四姓悉皆平等，有何差別？當知，大王！四種姓者，皆悉平等，無有勝如差別之異。」
摩偷羅王白尊者摩訶迦旃延：「實爾，尊者！四姓皆等，無有種種勝如差別。」
「是故，大王！當知四姓，世間言說為差別耳，乃至依業，真實無差別也。複次，大王！此國土中有婆羅門，有偷盜者，當如之何？」
王白尊者摩訶迦旃延：「婆羅門中有偷盜者，或鞭、或縛，或驅出國，或罰其金，或截手足耳鼻，罪重則殺，及其盜者。然婆羅門，則名為賊。」
復問：「大王！若剎利、居士、長者中有偷盜者，當復如何？」
王白尊者摩訶迦旃延：「亦鞭、亦縛，亦驅出國，亦罰其金，亦復斷截手足耳鼻，罪重則殺
現代漢語譯本 尊者摩訶迦旃延說：『我現在要問你，你隨我的問題回答。』隨即問道：『大王！你作為婆羅門王，在你的國土上，將婆羅門、剎帝利、居士、長者這四種人都召集來，用財物和力量讓他們侍奉你，先你而起，后你而臥，以及各種使喚，都如你意嗎？』 回答說：『如意。』 又問：『大王！剎帝利為王、居士為王、長者為王，在他們的國土上，將所有四種姓的人都召集來，用財物和力量讓他們侍奉，先起后臥，以及各種使喚，都如他們意嗎？』 回答說：『如意。』 又問：『大王！這四種姓都平等，有什麼差別呢？應當知道，大王！這四種姓的人，都是平等的，沒有高下貴賤的差別。』 摩偷羅王對尊者摩訶迦旃延說：『確實如此，尊者！四種姓都是平等的，沒有高下貴賤的差別。』 『所以，大王！應當知道四種姓，只是世俗言語上的差別罷了，乃至依據行為，實際上是沒有差別的。再者，大王！這個國土中有婆羅門，有偷盜的人，應當如何處置？』 國王對尊者摩訶迦旃延說：『婆羅門中有偷盜的人，有的鞭打，有的捆綁，有的驅逐出國，有的罰款，有的砍斷手腳耳鼻，罪行嚴重的就處死，對待偷盜者都是這樣。即使是婆羅門，也稱為賊。』 又問：『大王！如果剎帝利、居士、長者中有偷盜的人，又該如何處置呢？』 國王對尊者摩訶迦旃延說：『也是鞭打，也是捆綁，也是驅逐出國，也是罰款，也是砍斷手腳耳鼻，罪行嚴重的就處死。
English version The Venerable Mahakatyayana said, 'Now I will ask you, answer me as I ask.' Then he asked, 'Great King! As a Brahmin king, in your own country, you summon all four classes of people—Brahmins, Kshatriyas, householders, and elders—and use wealth and power to make them serve you, rising before you and sleeping after you, and all your commands are as you wish, is that so?' He replied, 'As I wish.' He asked again, 'Great King! If a Kshatriya is king, or a householder is king, or an elder is king, in their own country, they summon all four castes and use wealth and power to make them serve, rising before them and sleeping after them, and all their commands are as they wish, is that so?' He replied, 'As they wish.' He asked again, 'Great King! These four castes are all equal, what difference is there? You should know, Great King! These four castes are all equal, there is no difference of superiority or inferiority.' King Mathura said to the Venerable Mahakatyayana, 'Indeed, Venerable One! The four castes are all equal, there is no difference of superiority or inferiority.' 'Therefore, Great King! You should know that the four castes are only different in worldly speech, and even according to actions, there is actually no difference. Furthermore, Great King! In this country, if there are Brahmins who steal, what should be done?' The king said to the Venerable Mahakatyayana, 'If there are Brahmins who steal, some are whipped, some are bound, some are expelled from the country, some are fined, some have their hands, feet, ears, and noses cut off, and those whose crimes are serious are killed, and this is how all thieves are treated. Even if they are Brahmins, they are called thieves.' He asked again, 'Great King! If there are Kshatriyas, householders, or elders who steal, what should be done?' The king said to the Venerable Mahakatyayana, 'They are also whipped, also bound, also expelled from the country, also fined, also have their hands, feet, ears, and noses cut off, and those whose crimes are serious are killed.'
。」
「如是，大王！豈非四姓悉平等耶？為有種種差別異不？」
王白尊者摩訶迦旃延：「如是義者，實無種種勝如差別。」
尊者摩訶迦旃延復語王言：「當知，大王！四種姓者，世間言說言：『婆羅門第一，余悉卑劣，婆羅門白，餘人悉黑，婆羅門清凈，非非婆羅門。』當依業真實、業依耶？」
復問：「大王！婆羅門殺生、偷盜、邪淫、妄言、惡口、兩舌、綺語、貪、恚、邪見，作十不善業跡已，為生惡趣耶？善趣耶？于阿羅呵所為何所聞？」
王白尊者摩訶迦旃延：「婆羅門作十不善業跡，當墮惡趣，阿羅呵所，作如是聞。剎利、居士、長者亦如是說。」
復問：「大王！若婆羅門行十善業跡，離殺生，乃至正見，當生何所？為善趣耶？為惡趣耶？于阿羅呵所，為何所聞？」
王白尊者摩訶迦旃延：「若婆羅門行十善業跡者，當生善趣，阿羅呵所，作如是、聞如是，剎利、居士、長者亦如是說。」
復問：「云何？大王！如是四姓，為平等不？為有種種勝如差別？」
王白尊者摩訶迦旃延：「如是義者，則為平等，無有種種勝如差別。」
「是故，大王當知，四姓悉平等耳，無有種種勝如差別
現代漢語譯本 『是的，大王！難道不是四種姓都是平等的嗎？還是說有各種各樣的差別和不同呢？』 國王對尊者摩訶迦旃延說：『就這個道理而言，實際上並沒有各種優劣的差別。』 尊者摩訶迦旃延又對國王說：『大王應當知道，關於四種姓，世俗的說法是：『婆羅門第一，其餘都卑賤，婆羅門是白色的，其餘人都是黑色的，婆羅門是清凈的，不是婆羅門的人不清凈。』應當依據業的真實性，還是依據業的說法呢？』 又問：『大王！如果婆羅門殺生、偷盜、邪淫、妄語、惡語、兩舌、綺語、貪婪、嗔恚、邪見，做了這十種不善的業，會生到惡趣嗎？還是善趣呢？從阿羅漢那裡聽到了什麼？』 國王對尊者摩訶迦旃延說：『婆羅門做了這十種不善的業，應當墮入惡趣，這是從阿羅漢那裡聽到的。剎帝利、居士、長者也是這樣說的。』 又問：『大王！如果婆羅門行十善業，遠離殺生，乃至正見，會生到哪裡？是善趣嗎？還是惡趣呢？從阿羅漢那裡聽到了什麼？』 國王對尊者摩訶迦旃延說：『如果婆羅門行十善業，應當生到善趣，這是從阿羅漢那裡聽到的，剎帝利、居士、長者也是這樣說的。』 又問：『怎麼樣？大王！這四種姓是平等的嗎？還是有各種優劣的差別呢？』 國王對尊者摩訶迦旃延說：『就這個道理而言，是平等的，沒有各種優劣的差別。』 『所以，大王應當知道，四種姓都是平等的，沒有各種優劣的差別。』
English version 'Yes, Your Majesty! Are not the four castes all equal? Or are there various differences and distinctions?' The king said to the Venerable Mahākātyāyana, 'In this sense, there are indeed no various superior or inferior differences.' The Venerable Mahākātyāyana further said to the king, 'Your Majesty should know that regarding the four castes, the worldly saying is: 『Brahmins are the first, the rest are all inferior, Brahmins are white, the rest are all black, Brahmins are pure, those who are not Brahmins are impure.』 Should one rely on the truth of karma, or on the saying of karma?' He further asked, 'Your Majesty! If a Brahmin commits killing, stealing, sexual misconduct, false speech, harsh speech, divisive speech, idle chatter, greed, hatred, and wrong views, having done these ten unwholesome deeds, will he be born in a bad realm? Or a good realm? What have you heard from the Arhats?' The king said to the Venerable Mahākātyāyana, 'If a Brahmin commits these ten unwholesome deeds, he should fall into a bad realm, this is what I have heard from the Arhats. The Kshatriyas, householders, and elders also say the same.' He further asked, 'Your Majesty! If a Brahmin practices the ten wholesome deeds, abstaining from killing, up to right view, where will he be born? Is it a good realm? Or a bad realm? What have you heard from the Arhats?' The king said to the Venerable Mahākātyāyana, 'If a Brahmin practices the ten wholesome deeds, he should be born in a good realm, this is what I have heard from the Arhats, the Kshatriyas, householders, and elders also say the same.' He further asked, 'How is it? Your Majesty! Are these four castes equal? Or are there various superior or inferior differences?' The king said to the Venerable Mahākātyāyana, 'In this sense, they are equal, there are no various superior or inferior differences.' 'Therefore, Your Majesty should know that the four castes are all equal, there are no various superior or inferior differences.'
。世間言說故有：『婆羅門第一，婆羅門白，餘者悉黑，婆羅門清凈，非非婆羅門；婆羅門生，生從口生，婆羅門作，婆羅門化，婆羅門所有。』當知業真實、業依。」
王白尊者摩訶迦旃延：「實如所說，皆是世間言說，故有：『婆羅門勝，餘者卑劣，婆羅門白，餘者悉黑，婆羅門清凈，非非婆羅門；婆羅門生，生從口生，婆羅門化，婆羅門所有。』皆是業真實、依于業。」
爾時，摩偷羅王聞尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。
（五四九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。爾時，尊者摩訶迦旃延住阿槃提國拘羅羅咤精舍。尊者摩訶迦旃延晨朝著衣持缽，入拘羅羅咤精舍，次第乞食，至迦梨迦優婆夷舍。
時，優婆夷見尊者摩訶迦旃延，即敷床坐，請令就坐，前禮尊者摩訶迦旃延足，退住一面，白尊者摩訶迦旃延：「如世尊所說，答僧耆多童女所問，如世尊說僧耆多童女所問偈：
「實義存於心， 寂滅而不亂， 降伏諸勇猛， 可愛端正色。 一心獨靜思， 服食妙禪樂， 是則為遠離。 世間之伴黨， 世間諸伴黨， 無習近我者
現代漢語譯本：世間流傳著這樣的說法：『婆羅門是最高貴的，婆羅門是白色的，其餘人都是黑色的；婆羅門是純潔的，不是非婆羅門；婆羅門是天生的，從口中出生，婆羅門創造，婆羅門擁有。』應當知道，業是真實的，業是依靠。 國王對尊者摩訶迦旃延說：『確實如您所說，這些都是世間的說法，所以才有：『婆羅門是優勝的，其餘人是卑賤的；婆羅門是白色的，其餘人都是黑色的；婆羅門是純潔的，不是非婆羅門；婆羅門是天生的，從口中出生，婆羅門創造，婆羅門擁有。』這些都是業是真實的，依靠于業。』 當時，摩偷羅國王聽了尊者摩訶迦旃延所說，歡喜讚歎，行禮后離開了。 （五四九） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。當時，尊者摩訶迦旃延住在阿槃提國的拘羅羅咤精舍。尊者摩訶迦旃延早晨穿好衣服，拿著缽，進入拘羅羅咤精舍，依次乞食，來到迦梨迦優婆夷的住所。 當時，優婆夷見到尊者摩訶迦旃延，立即鋪設床座，請他坐下，上前禮拜尊者摩訶迦旃延的腳，退到一旁站立，對尊者摩訶迦旃延說：『正如世尊所說，回答僧耆多童女的提問，正如世尊所說僧耆多童女所問的偈： 『真實的意義存在於心中，寂靜而不混亂，降伏一切勇猛，擁有可愛端正的容貌。一心獨自靜思，享受美妙的禪悅，這就是遠離。世間的同伴，世間的同伴，沒有誰會接近我。』
English version: It is said in the world: 『Brahmins are the highest, Brahmins are white, and the rest are all black; Brahmins are pure, not non-Brahmins; Brahmins are born, born from the mouth, Brahmins create, and Brahmins possess.』 It should be known that karma is real, and karma is the basis. The king said to the Venerable Mahākātyāyana: 『Indeed, as you said, these are all worldly sayings, hence the saying: 『Brahmins are superior, and the rest are inferior; Brahmins are white, and the rest are all black; Brahmins are pure, not non-Brahmins; Brahmins are born, born from the mouth, Brahmins create, and Brahmins possess.』 All these are because karma is real and based on karma.』 At that time, King Mathura, having heard what the Venerable Mahākātyāyana said, rejoiced and praised it, then bowed and departed. (549) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī. At that time, the Venerable Mahākātyāyana was dwelling in the Kuralaraṭa Monastery in the Avanti country. The Venerable Mahākātyāyana, in the morning, having put on his robes and taken his bowl, entered the Kuralaraṭa Monastery, and went begging for alms in order, arriving at the residence of the laywoman Kālikā. At that time, the laywoman, seeing the Venerable Mahākātyāyana, immediately spread out a seat, invited him to sit down, bowed at the feet of the Venerable Mahākātyāyana, and stood to one side, saying to the Venerable Mahākātyāyana: 『As the World Honored One said, answering the question of the maiden Saṃghitā, as the World Honored One said in the verses of the question of the maiden Saṃghitā: 『The true meaning exists in the heart, tranquil and not confused, subduing all the valiant, possessing a lovely and upright appearance. With one mind, alone in quiet contemplation, enjoying the wonderful bliss of meditation, this is to be detached. The companions of the world, the companions of the world, none will approach me.』
。
「尊者摩訶迦旃延！世尊此偈，其義云何？」
尊者摩訶迦旃延語優婆夷言：「姊妹！有一沙門婆羅門言：『地一切入處正受，此則無上，為求此果。』姊妹！若沙門婆羅門于地一切入處正受，清凈鮮白者，則見其本，見患、見滅、見滅道跡；以見本、見患、見滅、見滅道跡故，得真實義存於心，寂滅而不亂。姊妹！如是水一切入處、火一切入處、風一切入處、青一切入處、黃一切入處、赤一切入處、白一切入處、空一切入處、識一切入處為無上者，為求此果。
「姊妹！若有沙門婆羅門，乃至於識處一切入處正受，清凈鮮白者，見本、見患、見滅、見滅道跡；以見本、見患、見滅、見滅道跡故，是則實義存於心，寂滅而不亂，善見、善入。是故世尊答僧耆多童女所問偈：
「實義存於心， 寂滅而不亂， 降伏諸勇猛， 可愛端正色。 一心獨靜思， 服食妙禪樂， 是則為遠離， 世間之伴黨， 世間諸伴黨， 無習近我者。
「如是，姊妹！我解世尊以如是義故，說如是偈。」
優婆夷言：「善哉！尊者說真實義，唯愿尊者受我請食。」
時，尊者摩訶迦旃延默然受請
現代漢語譯本 『尊者摩訶迦旃延！世尊這首偈語，它的含義是什麼呢？』 尊者摩訶迦旃延對優婆夷說：『姊妹！有些沙門婆羅門說：「地一切入處正受，這是無上的，爲了追求這個果報。」姊妹！如果沙門婆羅門對於地一切入處正受，達到清凈鮮明的狀態，就能看到它的本源，看到它的過患，看到它的滅盡，看到滅盡的道路；因為看到本源、過患、滅盡、滅盡的道路，就能將真實的意義存於心中，達到寂滅而不動搖。姊妹！像這樣，水一切入處、火一切入處、風一切入處、青一切入處、黃一切入處、赤一切入處、白一切入處、空一切入處、識一切入處，都被認為是無上的，爲了追求這個果報。 『姊妹！如果有沙門婆羅門，乃至對於識處一切入處正受，達到清凈鮮明的狀態，就能看到本源、看到過患、看到滅盡、看到滅盡的道路；因為看到本源、過患、滅盡、滅盡的道路，那麼真實的意義就存於心中，達到寂滅而不動搖，善於觀察，善於進入。所以世尊回答僧耆多童女所問的偈語是：』 『真實的意義存於心中，寂滅而不動搖，降伏各種勇猛的煩惱，（達到）可愛端正的境界。一心獨自靜思，享受美妙的禪定之樂，這就是遠離世間的伴黨，世間的各種伴黨，沒有能接近我的。』 『姊妹！我理解世尊就是因為這個意義，才說了這首偈語。』 優婆夷說：『太好了！尊者說的是真實的意義，希望尊者接受我的供養。』 當時，尊者摩訶迦旃延默默地接受了供養。
English version 'Venerable Mahākātyāyana! What is the meaning of this verse spoken by the World Honored One?' Venerable Mahākātyāyana said to the Upasika, 'Sister! Some ascetics and Brahmins say, 「The earth kasina attainment is supreme, and they seek this fruit.」 Sister! If an ascetic or Brahmin, through the earth kasina attainment, achieves a state of purity and clarity, they will see its origin, see its fault, see its cessation, and see the path to its cessation; because they see the origin, fault, cessation, and path to cessation, they will have the true meaning established in their heart, and be peaceful and unperturbed. Sister! Likewise, the water kasina, fire kasina, wind kasina, blue kasina, yellow kasina, red kasina, white kasina, space kasina, and consciousness kasina are considered supreme, and they seek this fruit.' 'Sister! If an ascetic or Brahmin, through the consciousness kasina attainment, achieves a state of purity and clarity, they will see the origin, see the fault, see the cessation, and see the path to its cessation; because they see the origin, fault, cessation, and path to cessation, then the true meaning is established in their heart, and they are peaceful and unperturbed, skilled in seeing, and skilled in entering. Therefore, the World Honored One answered the verse asked by the young nun Sangīti:』 'The true meaning is established in the heart, peaceful and unperturbed, subduing all fierce passions, (reaching) a lovely and upright state. With one mind, alone in quiet contemplation, enjoying the wonderful bliss of meditation, this is to be apart from the companions of the world, and the various companions of the world cannot approach me.』 'Sister! I understand that the World Honored One spoke this verse because of this meaning.' The Upasika said, 'Excellent! Venerable one, you speak the true meaning. May the Venerable one accept my offering of food.' At that time, Venerable Mahākātyāyana silently accepted the offering.
。
時，迦梨迦優婆夷知尊者摩訶迦旃延受請已，即辦種種凈美飲食，恭敬尊重，自手奉食。
時，優婆夷知尊者摩訶迦旃延食已，洗缽、澡嗽訖，敷一卑坐，于尊者摩訶迦旃延前恭敬聽法。
尊者摩訶迦旃延為迦梨迦優婆夷種種說法，示、教、照、喜；示、教、照、喜已，從座起而去。
（五五〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。爾時，尊者摩訶迦旃延在舍衛國祇樹給孤獨園。
尊者摩訶迦旃延語諸比丘：「佛世尊、如來、應、等正覺所知所見，說六法出苦處升于勝處，說一乘道凈諸眾生，離諸惱苦，憂悲悉滅，得真如法。何等為六？謂聖弟子念如來、應、等正覺所行法凈，如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。聖弟子念如來、應所行法故，離貪慾覺、離瞋恚覺、離害覺。如是，聖弟子出染著心。何等為染著心？謂五欲功德，於此五欲功德離貪、恚、癡，安住正念正智，乘于直道，修習唸佛，正向涅槃，是名如來、應、等正覺所知所見，說第一齣苦處升于勝處，一乘道凈于眾生，離苦惱，滅憂悲，得如實法
現代漢語譯本 當時，迦梨迦優婆夷知道尊者摩訶迦旃延接受了邀請，立即準備了各種乾淨精美的食物，恭敬尊重地親自供奉飲食。 當時，優婆夷知道尊者摩訶迦旃延用完餐后，洗了缽、漱了口，鋪設了一個矮座，在尊者摩訶迦旃延面前恭敬地聽法。 尊者摩訶迦旃延為迦梨迦優婆夷宣說了種種佛法，開示、教導、啓發、歡喜；開示、教導、啓發、歡喜后，便從座位起身離開了。 （五五〇） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。當時，尊者摩訶迦旃延也在舍衛國的祇樹給孤獨園。 尊者摩訶迦旃延對比丘們說：『佛世尊、如來、應供、正等覺所知所見，宣說了六種方法可以脫離苦難，昇華到殊勝的境界，宣說了一條通往清凈的道路，使眾生脫離煩惱痛苦，憂愁悲傷全部消滅，獲得真如之法。哪六種呢？就是聖弟子憶念如來、應供、正等覺所修行的清凈之法，如來、應供、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。聖弟子憶念如來、應供所修行的法，因此遠離貪慾的覺悟、遠離嗔恚的覺悟、遠離傷害的覺悟。這樣，聖弟子就脫離了染著之心。什麼是染著之心呢？就是五欲功德，對於這五欲功德，遠離貪、嗔、癡，安住于正念正智，走上正道，修習唸佛，正確地趨向涅槃，這就是如來、應供、正等覺所知所見，宣說的第一種脫離苦難，昇華到殊勝境界的方法，一條通往清凈的道路，使眾生脫離苦惱，消滅憂愁悲傷，獲得真實之法。』
English version At that time, the laywoman Kālikā, knowing that the Venerable Mahākātyāyana had accepted the invitation, immediately prepared various clean and delicious foods, respectfully and reverently offering them with her own hands. Then, the laywoman, knowing that the Venerable Mahākātyāyana had finished his meal, washed his bowl, rinsed his mouth, and spread out a low seat, respectfully listening to the Dharma in front of the Venerable Mahākātyāyana. The Venerable Mahākātyāyana expounded various aspects of the Dharma to the laywoman Kālikā, instructing, teaching, illuminating, and gladdening her; having instructed, taught, illuminated, and gladdened her, he rose from his seat and departed. (550) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī. At that time, the Venerable Mahākātyāyana was also in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī. The Venerable Mahākātyāyana said to the monks: 'The Blessed One, the Tathāgata, the Arhat, the Perfectly Enlightened One, through his knowledge and vision, has taught six ways to escape suffering and ascend to a superior state, and has taught a single path to purify all beings, freeing them from afflictions and suffering, extinguishing all sorrow and grief, and attaining the true Dharma. What are these six? They are when a noble disciple recollects the pure Dharma practiced by the Tathāgata, the Arhat, the Perfectly Enlightened One, the Tathāgata, the Arhat, the Perfectly Enlightened One, the one with perfect knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer of Those Who Can Be Trained, the Teacher of Gods and Humans, the Blessed One. Because a noble disciple recollects the Dharma practiced by the Tathāgata and the Arhat, he abandons the perception of greed, abandons the perception of hatred, and abandons the perception of harm. Thus, the noble disciple escapes the defiled mind. What is the defiled mind? It is the five sensual pleasures. Regarding these five sensual pleasures, one abandons greed, hatred, and delusion, dwells in right mindfulness and right wisdom, walks the straight path, practices mindfulness of the Buddha, and correctly moves towards Nirvana. This is what the Tathāgata, the Arhat, the Perfectly Enlightened One, through his knowledge and vision, has taught as the first way to escape suffering and ascend to a superior state, a single path to purify all beings, freeing them from suffering, extinguishing sorrow and grief, and attaining the true Dharma.'
。
「複次，聖弟子念于正法，念於世尊現法、律，離諸熱惱，非時，通達，即于現法，緣自覺悟。爾時，聖弟子念此正法時，不起欲覺、瞋恚、害覺。如是，聖弟子出染著心。何等為染著心？謂五欲功德。於此五欲功德離貪、恚、癡，安住正念正知，乘于直道，修習念法，正向涅槃，是名如來、應、等正覺所知所見，說第二齣苦處升于勝處，一乘道凈于眾生，離苦惱，滅憂悲，得如實法。
「複次，聖弟子念于僧法，善向、正向、直向、等向，修隨順行，謂向須陀洹、得須陀洹果，向斯陀含、得斯陀含，向阿那含、得阿那含，向阿羅漢、得阿羅漢。如是四雙八士，是名世尊弟子僧戒具足、定具足、慧具足、解脫具足、解脫知見具足，供養、恭敬、禮拜處，世間無上福田。聖弟子如是念僧時，爾時聖弟子不起欲覺、瞋恚、害覺。如是，聖弟子出染著心。何等為染著心？謂五欲功德。於此五欲功德離貪、恚、癡，安住正念正知，乘于直道，修習念僧，正向涅槃，是名如來、應、等正覺所知所見，說第三齣苦處升于勝處，一乘道凈于眾生，離苦惱，滅憂悲，得如實法。
「複次，聖弟子念于戒德，念不缺戒、不斷戒、純厚戒、不離戒、非盜取戒、善究竟戒、可讚嘆戒、梵行不憎惡戒
現代漢語譯本 『再者，聖弟子憶念正法，憶念世尊的現法和戒律，遠離各種煩惱，不執著於時間，通達真理，當下就能通過自身覺悟。這時，聖弟子憶念正法時，不會生起慾望、嗔恨和傷害的念頭。這樣，聖弟子就能擺脫染著之心。什麼是染著之心呢？就是對五欲功德的貪戀。對於這五欲功德，能夠遠離貪婪、嗔恨和愚癡，安住于正念和正知，走在正道上，修習憶念正法，正確地趨向涅槃，這就是如來、應供、正等覺所知所見的，所說的第二種脫離苦難、昇華到更高境界的方法，這是一條能夠凈化眾生、使他們脫離苦惱、消除憂愁悲傷、獲得真實智慧的唯一道路。 『再者，聖弟子憶念僧團的功德，他們善於修行、正直修行、直接修行、平等修行，修習隨順的修行，即趨向須陀洹果、證得須陀洹果，趨向斯陀含果、證得斯陀含果，趨向阿那含果、證得阿那含果，趨向阿羅漢果、證得阿羅漢果。這四雙八士，被稱為世尊的弟子僧團，他們戒律圓滿、禪定圓滿、智慧圓滿、解脫圓滿、解脫知見圓滿，是值得供養、恭敬、禮拜的，是世間無上的福田。聖弟子這樣憶念僧團時，不會生起慾望、嗔恨和傷害的念頭。這樣，聖弟子就能擺脫染著之心。什麼是染著之心呢？就是對五欲功德的貪戀。對於這五欲功德，能夠遠離貪婪、嗔恨和愚癡，安住于正念和正知，走在正道上，修習憶念僧團，正確地趨向涅槃，這就是如來、應供、正等覺所知所見的，所說的第三種脫離苦難、昇華到更高境界的方法，這是一條能夠凈化眾生、使他們脫離苦惱、消除憂愁悲傷、獲得真實智慧的唯一道路。 『再者，聖弟子憶念戒律的功德，憶念不缺戒、不斷戒、純厚戒、不離戒、非盜取戒、善究竟戒、可讚嘆戒、梵行不憎惡戒。
English version 'Furthermore, a noble disciple reflects on the Dhamma, reflects on the Blessed One's Dhamma and discipline, which are free from agitation, timeless, understandable, and which lead to self-realization in the present moment. At that time, when the noble disciple reflects on this Dhamma, he does not give rise to thoughts of desire, hatred, or harm. Thus, the noble disciple emerges from a mind of attachment. What is a mind of attachment? It is the merit of the five sensual pleasures. Regarding these five sensual pleasures, he is free from greed, hatred, and delusion, dwells in right mindfulness and right understanding, travels on the straight path, cultivates mindfulness of the Dhamma, and correctly heads towards Nirvana. This is what the Tathagata, the Arahant, the Fully Enlightened One knows and sees, and it is said to be the second way to escape suffering and ascend to a higher state, a single path that purifies beings, frees them from suffering, extinguishes sorrow and grief, and attains the true Dharma. 'Furthermore, a noble disciple reflects on the Sangha, who are practicing well, practicing uprightly, practicing directly, practicing harmoniously, and practicing in accordance with the path, namely, towards stream-entry, attaining stream-entry; towards once-returning, attaining once-returning; towards non-returning, attaining non-returning; towards Arahantship, attaining Arahantship. These four pairs of eight individuals are called the Blessed One's Sangha of disciples, who are complete in virtue, complete in concentration, complete in wisdom, complete in liberation, and complete in the knowledge and vision of liberation. They are worthy of offerings, worthy of respect, worthy of veneration, and are the unsurpassed field of merit in the world. When the noble disciple reflects on the Sangha in this way, he does not give rise to thoughts of desire, hatred, or harm. Thus, the noble disciple emerges from a mind of attachment. What is a mind of attachment? It is the merit of the five sensual pleasures. Regarding these five sensual pleasures, he is free from greed, hatred, and delusion, dwells in right mindfulness and right understanding, travels on the straight path, cultivates mindfulness of the Sangha, and correctly heads towards Nirvana. This is what the Tathagata, the Arahant, the Fully Enlightened One knows and sees, and it is said to be the third way to escape suffering and ascend to a higher state, a single path that purifies beings, frees them from suffering, extinguishes sorrow and grief, and attains the true Dharma. 'Furthermore, a noble disciple reflects on the virtues of morality, reflecting on morality that is not broken, not torn, unblemished, not defiled, not stolen, well-completed, praiseworthy, and not hated by those who practice the holy life.'
。若聖弟子念此戒時，自念身中所成就戒，當於爾時不起欲覺、瞋恚、害覺。如是，聖弟子出染著心。何等為染著心？謂五欲功德。於此五欲功德離貪、恚、癡，安住正念正知，乘于直道，修戒念，正向涅槃，是名如來、應、等正覺所知所見，說第四齣苦處升于勝處，一乘道凈于眾生，離苦惱，滅憂悲，得如實法。
「複次，聖弟子自念施法，心自欣慶。我今離慳貪垢、離在居家，解脫心施、常施、舍施、樂施、具足施、平等施。若聖弟子念于自所施法時，不起欲覺、瞋恚、害覺。如是，聖弟子出染著心。於何染著？謂五欲功德。於此五欲功德離貪、恚、癡，安住正念正知，乘于直道，修施念，正向涅槃，是名如來、應、等正覺所知所見，說第五齣苦處升于勝處，一乘道凈于眾生，離苦惱，滅憂悲，得如實法。
「複次，聖弟子念于天德，念四王天、三十三天，炎摩天、兜率陀天、化樂天、他化自在天，清凈信心，於此命終，生彼諸天。我亦如是，信、戒、施、聞、慧，於此命終，生彼天中。如是，聖弟子念天功德時，不起欲覺、瞋恚、害覺。如是，聖弟子出染著心。於何染著？謂五欲功德
現代漢語譯本：如果聖弟子在憶念此戒律時，憶念自己身中所成就的戒律，那時應當不起慾念、嗔恨、傷害的念頭。這樣，聖弟子就脫離了染著之心。什麼是染著之心呢？就是指五欲的功德。對於這五欲的功德，要遠離貪婪、嗔恨、愚癡，安住于正念正知，行於正道，修習戒律的憶念，正確地趨向涅槃。這就是如來、應供、正等覺所知所見，所說的第四個脫離苦難、昇華到殊勝境界的途徑，是唯一能凈化眾生、使之脫離苦惱、滅除憂愁悲傷、獲得真實法的道路。 現代漢語譯本：再者，聖弟子憶念自己所施捨的法，心中感到欣喜。我如今已遠離慳吝的污垢，脫離了居家生活，解脫了施捨的心，經常施捨、樂於施捨、圓滿施捨、平等施捨。如果聖弟子在憶念自己所施捨的法時，不起慾念、嗔恨、傷害的念頭。這樣，聖弟子就脫離了染著之心。對於什麼染著呢？就是指五欲的功德。對於這五欲的功德，要遠離貪婪、嗔恨、愚癡，安住于正念正知，行於正道，修習施捨的憶念，正確地趨向涅槃。這就是如來、應供、正等覺所知所見，所說的第五個脫離苦難、昇華到殊勝境界的途徑，是唯一能凈化眾生、使之脫離苦惱、滅除憂愁悲傷、獲得真實法的道路。 現代漢語譯本：再者，聖弟子憶念天上的功德，憶念四王天、三十三天、焰摩天、兜率天、化樂天、他化自在天，以清凈的信心，在此命終后，會往生到那些天界。我也像他們一樣，擁有信、戒、施、聞、慧，在此命終后，也會往生到天界之中。這樣，聖弟子在憶念天上的功德時，不起慾念、嗔恨、傷害的念頭。這樣，聖弟子就脫離了染著之心。對於什麼染著呢？就是指五欲的功德。
English version: If a noble disciple, while recollecting this precept, recollects the precepts he has accomplished in his own body, at that time he should not give rise to thoughts of desire, anger, or harm. Thus, the noble disciple departs from the mind of attachment. What is the mind of attachment? It refers to the merits of the five desires. Regarding these merits of the five desires, one should be free from greed, hatred, and delusion, abide in right mindfulness and right knowledge, walk the straight path, cultivate the recollection of precepts, and correctly move towards Nirvana. This is what the Tathagata, the Worthy One, the Perfectly Enlightened One knows and sees, and it is said to be the fourth way to escape suffering and ascend to a superior state, the one path that purifies beings, frees them from suffering, extinguishes sorrow and grief, and attains the true Dharma. English version: Furthermore, a noble disciple, recollecting the Dharma he has given, feels joy in his heart. 'I am now free from the defilement of stinginess, free from household life, liberated in the mind of giving, always giving, joyfully giving, fully giving, and equally giving.' If a noble disciple, while recollecting the Dharma he has given, does not give rise to thoughts of desire, anger, or harm. Thus, the noble disciple departs from the mind of attachment. To what is he attached? It refers to the merits of the five desires. Regarding these merits of the five desires, one should be free from greed, hatred, and delusion, abide in right mindfulness and right knowledge, walk the straight path, cultivate the recollection of giving, and correctly move towards Nirvana. This is what the Tathagata, the Worthy One, the Perfectly Enlightened One knows and sees, and it is said to be the fifth way to escape suffering and ascend to a superior state, the one path that purifies beings, frees them from suffering, extinguishes sorrow and grief, and attains the true Dharma. English version: Furthermore, a noble disciple recollects the virtues of the heavens, recollecting the Four Heavenly Kings, the Thirty-three Gods, the Yama Gods, the Tusita Gods, the Gods of Enjoying Creation, and the Gods of Controlling the Creations of Others, with pure faith, upon death, they will be reborn in those heavens. 'I am also like them, possessing faith, precepts, giving, learning, and wisdom, and upon death, I will also be reborn in the heavens.' Thus, when a noble disciple recollects the virtues of the heavens, he does not give rise to thoughts of desire, anger, or harm. Thus, the noble disciple departs from the mind of attachment. To what is he attached? It refers to the merits of the five desires.
。於此五欲功德離貪、恚、癡，安住正念正知，乘于直道，修天念，正向涅槃，是名如來、應、等正覺所知所見，說第六齣苦處升于勝處，一乘道凈于眾生，離苦惱，滅憂悲，得如實法。」
尊者摩訶迦旃延說此經已，諸比丘聞其所說，歡喜奉行。
（五五一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。爾時，尊者摩訶迦旃延住釋氏訶梨聚落精舍。
時，訶梨聚落長者詣尊者摩訶迦旃延所，稽首禮足，退坐一面，白尊者摩訶迦旃延：「如世尊義品答摩揵提所問偈：
「斷一切諸流， 亦塞其流源， 聚落相習近， 牟尼不稱歎。 虛空於五欲， 永以不還滿， 世間諍言訟， 畢竟不復為。
「尊者摩訶迦旃延！此偈有何義？」
尊者摩訶迦旃延答長者言：「眼流者，眼識起貪，依眼界貪慾流出，故名為流。耳、鼻、舌、身、意流者，謂意識起貪，依意界貪識流出，故名為流。」
長者復問尊者摩訶迦旃延：「云何名為不流？」
尊者迦旃延語長者言：「謂眼識、眼識所識色依生愛喜，彼若盡、無慾、滅、息、沒，是名不流。耳、鼻、舌、身、意、意識、意識所識法依生貪慾，彼若盡、無慾、滅、息、沒，是名不流
現代漢語譯本：『因此，對於五種慾望的功德，要遠離貪婪、嗔恨和愚癡，安住于正念和正知，行於正道，修習天念，正確地趨向涅槃。這被稱為如來、應供、正等覺所知所見，說明第六個脫離苦難之處，升入殊勝之境，一條道路凈化眾生，使他們遠離苦惱，滅除憂愁悲傷，獲得真實的法。』 尊者摩訶迦旃延說完這部經后，眾比丘聽了他的說法，歡喜地奉行。 （五五一） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。當時，尊者摩訶迦旃延住在釋迦族的訶梨聚落精舍。 當時，訶梨聚落的長者來到尊者摩訶迦旃延的住所，向他頂禮，退坐在一旁，對尊者摩訶迦旃延說：『正如世尊在義品中回答摩揵提所問的偈頌： 『斷絕一切諸流，也堵塞其源頭，聚落之間相互習近，牟尼不讚嘆。虛空對於五欲，永遠無法滿足，世間的爭論訴訟，最終不再發生。』 『尊者摩訶迦旃延！這偈頌是什麼意思？』 尊者摩訶迦旃延回答長者說：『所謂的眼流，是指眼識產生貪慾，依賴眼界貪慾流出，所以稱為流。耳、鼻、舌、身、意流，是指意識產生貪慾，依賴意界貪識流出，所以稱為流。』 長者又問尊者摩訶迦旃延：『什麼叫做不流呢？』 尊者迦旃延對長者說：『所謂的眼識、眼識所認識的色，如果依此產生愛喜，當這些愛喜完全消失、沒有慾望、滅盡、止息、消沒時，就稱為不流。耳、鼻、舌、身、意、意識、意識所認識的法，如果依此產生貪慾，當這些貪慾完全消失、沒有慾望、滅盡、止息、消沒時，就稱為不流。』
English version: 'Therefore, regarding the merits of the five desires, one should be free from greed, hatred, and delusion, abide in right mindfulness and right knowledge, walk the straight path, cultivate mindfulness of the heavens, and correctly move towards Nirvana. This is what is known and seen by the Tathagata, the Arhat, the Fully Enlightened One, explaining the sixth place of escape from suffering, ascending to a superior state, a single path that purifies beings, freeing them from distress, extinguishing sorrow and grief, and attaining the true Dharma.' After Venerable Mahakatyayana finished speaking this sutra, the monks, having heard his teachings, joyfully practiced them. (551) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, Venerable Mahakatyayana was dwelling in the hermitage of the Shakya's Hari village. Then, the elder of Hari village went to where Venerable Mahakatyayana was, bowed his head at his feet, and sat down to one side, saying to Venerable Mahakatyayana: 'As the World Honored One answered Magandhiya's question in the chapter on meaning with the verse: 'Cutting off all the streams, and also blocking their sources, the mutual familiarity of villages, the Muni does not praise. The void for the five desires, will never be filled, the worldly disputes and litigations, will ultimately cease to be.' 'Venerable Mahakatyayana! What is the meaning of this verse?' Venerable Mahakatyayana replied to the elder, 'The stream of the eye refers to the arising of greed through eye consciousness, flowing out based on the eye realm, hence it is called a stream. The streams of the ear, nose, tongue, body, and mind refer to the arising of greed through mind consciousness, flowing out based on the mind realm, hence they are called streams.' The elder further asked Venerable Mahakatyayana, 'What is meant by not flowing?' Venerable Katyayana said to the elder, 'When eye consciousness and the forms perceived by eye consciousness give rise to love and joy, if these are completely exhausted, without desire, extinguished, ceased, and disappeared, it is called not flowing. When ear, nose, tongue, body, mind, mind consciousness, and the dharmas perceived by mind consciousness give rise to greed, if these are completely exhausted, without desire, extinguished, ceased, and disappeared, it is called not flowing.'
。」
復問：「云何？」
尊者摩訶迦旃延答言：「謂緣眼及色，生眼識，三事和合生觸，緣觸生受，樂受、苦受、不苦不樂受，依此染著流。耳、鼻、舌、身、意、意識、意識法，三事和合生觸，緣觸生受——樂受、苦受、不苦不樂受，依此受生愛喜流，是名流源。云何亦塞其流源？謂眼界取心法境界繫著使，彼若盡、無慾、滅、息、沒，是名塞流源。耳、鼻、舌、身、意取心法境界繫著使，彼若盡、無慾、滅、息、沒，是名亦塞其流源。」
復問：「云何名習近相讚歎？」
尊者摩訶迦旃延答言：「在家、出家共相習近，同喜、同憂、同樂、同苦，凡所為作，悉皆共同，是名習近相讚歎。」
復問：「云何不讚嘆？」
「在家、出家不相習近，不同喜、不同憂、不同苦、不同樂，凡所為作，悉不相悅可，是名不相讚歎。」
「云何不空欲？」
「謂五欲功德，眼識色愛樂念長養，愛慾深染著。耳聲、鼻香、舌味、身觸愛樂念長養，愛慾深染著，於此五欲不離貪、不離愛、不離念、不離渴，是名不空欲。」
「云何名空欲？」
「謂於此五欲功德離貪、離欲、離愛、離念、離渴，是名空欲。說我係著使，是名心法還復滿
又問：『如何理解？』 尊者摩訶迦旃延回答說：『所謂因眼和色，產生眼識，三者和合產生觸，因觸產生感受，包括樂受、苦受、不苦不樂受，依此產生染著和流動。耳、鼻、舌、身、意、意識、意識法，三者和合產生觸，因觸產生感受——樂受、苦受、不苦不樂受，依此感受產生愛喜的流動，這稱為流動的根源。如何才能堵塞流動的根源呢？所謂眼界攝取心法境界的繫縛，如果這些都滅盡、無慾、寂滅、止息、消失，就稱為堵塞了流動的根源。耳、鼻、舌、身、意攝取心法境界的繫縛，如果這些都滅盡、無慾、寂滅、止息、消失，就稱為也堵塞了流動的根源。』 又問：『如何稱為習近相讚歎？』 尊者摩訶迦旃延回答說：『在家和出家的人互相親近，同喜、同憂、同樂、同苦，凡是所作所為，都一起參與，這稱為習近相讚歎。』 又問：『如何稱為不讚嘆？』 『在家和出家的人不互相親近，不同喜、不同憂、不同苦、不同樂，凡是所作所為，都不互相悅納，這稱為不相讚歎。』 『如何稱為不空欲？』 『所謂五欲的功德，眼識對色產生愛樂的念頭並加以滋養，愛慾深深地染著。耳對聲、鼻對香、舌對味、身對觸產生愛樂的念頭並加以滋養，愛慾深深地染著，對於這五欲不離貪、不離愛、不離念、不離渴，這稱為不空欲。』 『如何稱為空欲？』 『所謂對於這五欲的功德，離貪、離欲、離愛、離念、離渴，這稱為空欲。說我被繫縛，這稱為心法恢復圓滿。』
Again he asked: 'What does that mean?' The Venerable Mahākātyāyana replied: 'It means that due to the eye and form, eye-consciousness arises; the combination of these three gives rise to contact; due to contact, feeling arises, including pleasant feeling, unpleasant feeling, and neither-pleasant-nor-unpleasant feeling. Based on this, attachment and flow arise. Ear, nose, tongue, body, mind, mind-consciousness, and mind-consciousness-objects, the combination of these three gives rise to contact; due to contact, feeling arises—pleasant feeling, unpleasant feeling, and neither-pleasant-nor-unpleasant feeling. Based on this feeling, the flow of love and joy arises. This is called the source of flow. How can one block the source of flow? It means that the fetters of the mind's realm taken by the eye-sphere, if they are all extinguished, without desire, ceased, stopped, and disappeared, this is called blocking the source of flow. The fetters of the mind's realm taken by the ear, nose, tongue, body, and mind, if they are all extinguished, without desire, ceased, stopped, and disappeared, this is also called blocking the source of flow.' Again he asked: 'What is called 'practicing mutual praise'?' The Venerable Mahākātyāyana replied: 'When lay people and renunciates associate closely, sharing joy, sorrow, pleasure, and pain, and all their actions are done together, this is called practicing mutual praise.' Again he asked: 'What is called 'not praising'?' 'When lay people and renunciates do not associate closely, not sharing joy, sorrow, pain, or pleasure, and all their actions are not mutually agreeable, this is called not praising.' 'What is called 'not emptying desire'?' 'It means that regarding the merits of the five desires, the eye-consciousness generates a thought of love and pleasure for form and nurtures it, and desire is deeply attached. The ear for sound, the nose for smell, the tongue for taste, and the body for touch generate a thought of love and pleasure and nurture it, and desire is deeply attached. Regarding these five desires, not being free from greed, not being free from love, not being free from thought, and not being free from thirst, this is called not emptying desire.' 'What is called 'emptying desire'?' 'It means that regarding the merits of these five desires, being free from greed, free from desire, free from love, free from thought, and free from thirst, this is called emptying desire. Saying that I am bound by fetters, this is called the mind-dharma returning to fullness.'
。彼阿羅漢比丘諸漏已盡，斷其根本，如截多羅樹頭，于未來世更不復生。云何當復與他諍訟，是故世尊說義品答摩犍提所問偈：
「若斷一切流， 亦塞其流源， 聚落相習近， 牟尼不稱歎。 虛空于諸欲， 永已不還滿， 不復與世間， 共言語諍訟。
「是名如來所說偈義分別也。」
爾時，訶梨聚落長者聞尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。
（五五二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。爾時，尊者摩訶迦旃延住釋氏訶梨聚落精舍。
時，訶梨聚落主長者詣尊者摩訶迦旃延所，稽首禮足，退坐一面，白尊者摩訶迦旃延：「如世尊于界隔山天帝釋石窟說言：『憍尸迦！若沙門、婆羅門無上愛盡解脫，心正善解脫，究竟邊際，究竟無垢，究竟梵行，畢竟清凈。』云何於此法、律究竟邊際，究竟無垢，究竟梵行，畢竟清凈？」
尊者摩訶迦旃延語長者言：「謂眼、眼識、眼識所識色相依生喜，彼若盡、無慾、滅、息、沒，於此法、律究竟邊際，究竟無垢，究竟梵行，畢竟清凈。耳、鼻、舌、身、意、意識、意識所識法相依生喜，彼若盡、滅、息、沒，比丘於此法、律究竟無垢，究竟梵行，畢竟清凈
現代漢語譯本： 那些阿羅漢比丘已經斷盡了一切煩惱，斬斷了煩惱的根源，就像砍斷了多羅樹的樹頭一樣，在未來的世間不會再次產生。他們怎麼還會與他人爭論呢？所以世尊在《義品》中用偈語回答了摩犍提的提問： 『如果斷絕了一切的流，也堵塞了流的源頭，與村落互相親近，牟尼不會稱讚。虛空對於各種慾望，永遠不會再被填滿，不再與世間，共同進行言語爭論。』 『這就是如來所說的偈語的意義解釋。』 當時，訶梨聚落的長者聽到尊者摩訶迦旃延所說，歡喜讚歎，行禮后離開了。
（五五二）
我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。當時，尊者摩訶迦旃延住在釋迦族的訶梨聚落精舍。 當時，訶梨聚落的首領長者來到尊者摩訶迦旃延的住所，向他頂禮問候，然後退坐在一旁，對尊者摩訶迦旃延說：『世尊在界隔山天帝釋石窟曾說過：「憍尸迦！如果沙門、婆羅門達到了無上愛盡解脫，內心真正得到解脫，達到了究竟的邊際，究竟的無垢，究竟的梵行，最終的清凈。」那麼，如何才能在這法和律中達到究竟的邊際，究竟的無垢，究竟的梵行，最終的清凈呢？』 尊者摩訶迦旃延對長者說：『所謂眼、眼識、眼識所認識的色相所產生的喜悅，如果這些都斷盡、無慾、滅除、止息、消失，那麼在這法和律中就達到了究竟的邊際，究竟的無垢，究竟的梵行，最終的清凈。耳、鼻、舌、身、意、意識、意識所認識的法相所產生的喜悅，如果這些都斷盡、滅除、止息、消失，那麼比丘在這法和律中就達到了究竟的無垢，究竟的梵行，最終的清凈。』
English version: Those Arhat Bhikkhus have exhausted all their defilements, cut off the root of defilements, just like cutting off the top of a Tala tree, and will not be reborn in the future world. How could they still argue with others? Therefore, the World Honored One, in the 'Meaning Chapter,' answered Magandhiya's question with a verse: 'If one cuts off all the streams, and also blocks the source of the streams, being close to villages, the Muni does not praise. The void for all desires, will never be filled again, and will no longer engage in verbal disputes with the world.' 'This is the explanation of the meaning of the verse spoken by the Tathagata.' At that time, the elder of the Hari village, upon hearing what the Venerable Maha Katyayana had said, rejoiced and praised, paid his respects, and departed.
(552)
Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Venerable Maha Katyayana was dwelling in the Hari village monastery of the Sakyas. Then, the chief elder of Hari village went to the Venerable Maha Katyayana, bowed his head to his feet, and sat down to one side, saying to the Venerable Maha Katyayana: 'The World Honored One, in the Sakra's stone cave on the mountain of the boundary, said: 「Kausika! If a Shramana or Brahmin has attained the supreme exhaustion of love and liberation, with a mind that is truly well liberated, reaching the ultimate boundary, the ultimate purity, the ultimate Brahma-faring, and the final purity.」 How can one, in this Dharma and Vinaya, reach the ultimate boundary, the ultimate purity, the ultimate Brahma-faring, and the final purity?' The Venerable Maha Katyayana said to the elder: 'That is, the joy that arises from the eye, eye-consciousness, and the forms cognized by eye-consciousness, if these are exhausted, without desire, extinguished, ceased, and disappeared, then in this Dharma and Vinaya, one has reached the ultimate boundary, the ultimate purity, the ultimate Brahma-faring, and the final purity. The joy that arises from the ear, nose, tongue, body, mind, mind-consciousness, and the dharmas cognized by mind-consciousness, if these are exhausted, extinguished, ceased, and disappeared, then a Bhikkhu in this Dharma and Vinaya has reached the ultimate purity, the ultimate Brahma-faring, and the final purity.'
。」
時，訶梨聚落主長者聞尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。
（五五三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。爾時，尊者摩訶迦旃延在釋氏訶梨聚落。
聚落主長者詣尊者摩訶迦旃延所，稽首禮足，退坐一面，問尊者摩訶迦旃延：「如世尊界隔山石窟中為天帝釋說言：『憍尸迦！若沙門、婆羅門無上愛盡解脫，心善解脫，邊際究竟，究竟無垢，究竟梵行，畢竟清凈。』云何於此法、律究竟邊際，究竟無垢，究竟梵行，畢竟清凈？」
尊者迦旃延語長者言：「若比丘眼界取，心法境界繫著使，彼若盡、無慾、息、沒，於此法、律究竟邊際，究竟無垢，究竟梵行，究竟清凈。耳、鼻、舌、身、意、意界取，心法境界繫著使，若盡、離、滅、息、沒，於此法、律究竟邊際，究竟無垢，究竟梵行，畢竟清凈。」
時，訶梨聚落主長者聞尊者摩訶迦旃延所說，歡喜隨喜，作禮而去。
（五五四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。爾時，尊者摩訶迦旃延住釋氏訶梨聚落。
時，訶梨聚落主長者身遭病苦
現代漢語譯本 當時，訶梨聚落的首領長者聽了尊者摩訶迦旃延所說，歡喜讚歎，行禮后離去。
（五五三）
如是我聞：
一時，佛住在舍衛國的祇樹給孤獨園。當時，尊者摩訶迦旃延在釋迦族的訶梨聚落。
聚落的首領長者前往尊者摩訶迦旃延處，頂禮問候，退坐一旁，問尊者摩訶迦旃延：『如世尊在界隔山石窟中為天帝釋說：『憍尸迦！如果沙門、婆羅門達到無上愛盡解脫，心善解脫，邊際究竟，究竟無垢，究竟梵行，畢竟清凈。』如何才能在這法、律中達到究竟邊際，究竟無垢，究竟梵行，畢竟清凈呢？』
尊者迦旃延對長者說：『如果比丘對眼界有所執取，心被法境的繫縛所束縛，如果這些執取都滅盡、無慾、止息、消沒，那麼在這法、律中就達到了究竟邊際，究竟無垢，究竟梵行，究竟清凈。耳、鼻、舌、身、意、意界有所執取，心被法境的繫縛所束縛，如果這些執取都滅盡、離欲、止息、消沒，那麼在這法、律中就達到了究竟邊際，究竟無垢，究竟梵行，畢竟清凈。』
當時，訶梨聚落的首領長者聽了尊者摩訶迦旃延所說，歡喜讚歎，行禮后離去。
（五五四）
如是我聞：
一時，佛住在舍衛國的祇樹給孤獨園。當時，尊者摩訶迦旃延住在釋迦族的訶梨聚落。
當時，訶梨聚落的首領長者身患疾病痛苦
English version Then, the headman of the Hari village, upon hearing what the Venerable Mahākātyāyana had said, rejoiced and approved, paid his respects, and departed.
(553)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī. At that time, the Venerable Mahākātyāyana was in the Hari village of the Śākyas.
The headman of the village went to the Venerable Mahākātyāyana, bowed his head at his feet, sat down to one side, and asked the Venerable Mahākātyāyana: 'As the Blessed One said to Śakra, the lord of the gods, in the cave of the mountain range: 'Kauśika! If a śramaṇa or a brahmin has attained the unsurpassed extinction of craving, liberation of mind, ultimate limit, ultimate purity, ultimate holy life, and complete purity.' How does one in this Dharma and Discipline reach the ultimate limit, ultimate purity, ultimate holy life, and complete purity?'
The Venerable Kātyāyana said to the headman: 'If a bhikkhu takes hold of the eye realm, and the mind is bound by the fetters of the object of the mind, if these are extinguished, without desire, ceased, and dissolved, then in this Dharma and Discipline, one has reached the ultimate limit, ultimate purity, ultimate holy life, and complete purity. If one takes hold of the ear, nose, tongue, body, mind, and mind realm, and the mind is bound by the fetters of the object of the mind, if these are extinguished, without desire, ceased, and dissolved, then in this Dharma and Discipline, one has reached the ultimate limit, ultimate purity, ultimate holy life, and complete purity.'
Then, the headman of the Hari village, upon hearing what the Venerable Mahākātyāyana had said, rejoiced and approved, paid his respects, and departed.
(554)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī. At that time, the Venerable Mahākātyāyana was dwelling in the Hari village of the Śākyas.
Then, the headman of the Hari village was suffering from illness and pain.
。尊者摩訶迦旃延聞訶梨聚落主長者身遭病苦，聞已，晨朝著衣持缽，入訶梨聚落乞食，次第入訶梨聚落主長者舍。訶梨聚落主長者遙見尊者摩訶迦旃延，從座欲起。
尊者摩訶迦旃延見長者欲起，即告之言：「長者莫起！幸有餘座，我自可坐于餘座。」語長者言：「云何？長者！病可忍不？身諸苦痛漸差愈不？得無增耶？」
長者答言：「尊者！我病難忍，身諸苦痛轉增無損。」
即說三種譬，如前叉摩比丘經說。
尊者摩訶迦旃延語長者言：「是故，汝當修佛不壞凈、法不壞凈、僧不壞凈、聖戒成就，當如是學。」
長者答言：「如佛所說四不壞凈，我悉成就，我今成就佛不壞凈、法不壞凈、僧不壞凈、聖戒成就。」
尊者摩訶迦旃延語長者言：「汝當依此四不壞凈修習六念。長者！當唸佛功德，此如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。念法功德，於世尊正法、律現法離諸熱惱，非時通達，緣自覺悟，念僧功德，善向、正向、直向、等向，修隨順行，謂向須陀洹、得須陀洹，向斯陀含、得斯陀含，向阿那含、得阿那含，向阿羅漢、得阿羅漢
現代漢語譯本： 尊者摩訶迦旃延聽說訶梨聚落的首領長者身患疾病，聽到后，早上穿好衣服，拿著缽，進入訶梨聚落乞食，依次來到訶梨聚落首領長者的住所。訶梨聚落的首領長者遠遠地看見尊者摩訶迦旃延，想要從座位上起身。 尊者摩訶迦旃延看見長者想要起身，就告訴他說：『長者不要起身！如果還有空位，我自己可以坐到空位上。』他問長者說：『怎麼樣？長者！你的病還能忍受嗎？身體的各種痛苦漸漸好轉了嗎？有沒有加重呢？』 長者回答說：『尊者！我的病難以忍受，身體的各種痛苦反而加重，沒有減輕。』 接著說了三種譬喻，如同之前叉摩比丘經所說。 尊者摩訶迦旃延對長者說：『因此，你應當修習對佛的不壞凈信、對法的不壞凈信、對僧的不壞凈信、以及成就聖戒，應當這樣學習。』 長者回答說：『如佛所說的四種不壞凈信，我都已成就，我現在成就了對佛的不壞凈信、對法的不壞凈信、對僧的不壞凈信、以及成就了聖戒。』 尊者摩訶迦旃延對長者說：『你應當依據這四種不壞凈信修習六種憶念。長者！應當憶念佛的功德，這位如來、應供、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。憶念法的功德，在世尊的正法、律中，現世就能遠離各種熱惱，不需等待時機就能通達，依靠自己覺悟，憶念僧的功德，善於趨向、正直趨向、直接趨向、平等趨向，修習隨順的修行，即趨向須陀洹、證得須陀洹，趨向斯陀含、證得斯陀含，趨向阿那含、證得阿那含，趨向阿羅漢、證得阿羅漢。』
English version: Venerable Mahākātyāyana heard that the head elder of Harī village was suffering from illness. Upon hearing this, he dressed in the morning, took his bowl, and entered Harī village to beg for food, going in order to the residence of the head elder of Harī village. The head elder of Harī village saw Venerable Mahākātyāyana from afar and wanted to rise from his seat. Venerable Mahākātyāyana, seeing that the elder wanted to rise, told him, 'Elder, do not rise! If there is a spare seat, I can sit on it myself.' He asked the elder, 'How is it, elder? Is your illness bearable? Are the various pains in your body gradually improving? Or have they worsened?' The elder replied, 'Venerable, my illness is unbearable, and the various pains in my body have increased rather than decreased.' Then he spoke three similes, as mentioned in the previous discourse of the monk Kṣama. Venerable Mahākātyāyana said to the elder, 'Therefore, you should cultivate unwavering faith in the Buddha, unwavering faith in the Dharma, unwavering faith in the Sangha, and the accomplishment of noble precepts. You should learn in this way.' The elder replied, 'As the Buddha has spoken of the four unwavering faiths, I have accomplished them all. I have now accomplished unwavering faith in the Buddha, unwavering faith in the Dharma, unwavering faith in the Sangha, and the accomplishment of noble precepts.' Venerable Mahākātyāyana said to the elder, 'You should, based on these four unwavering faiths, cultivate the six recollections. Elder! You should recollect the virtues of the Buddha, this Tathāgata, worthy one, perfectly enlightened one, accomplished in knowledge and conduct, gone to bliss, knower of the world, unsurpassed one, trainer of those who can be trained, teacher of gods and humans, the Buddha, the Blessed One. Recollect the virtues of the Dharma, in the Blessed One's true Dharma and discipline, one can in this very life be free from all torments, attain understanding without waiting for the right time, and awaken through one's own realization. Recollect the virtues of the Sangha, those who are well-directed, rightly directed, directly directed, and equally directed, practicing in accordance with the path, that is, those who are directed towards becoming a Stream-enterer and attain Stream-entry, those who are directed towards becoming a Once-returner and attain Once-return, those who are directed towards becoming a Non-returner and attain Non-return, those who are directed towards becoming an Arhat and attain Arhatship.'
。如是四雙八士，是名世尊弟子僧，具足戒、定、慧、解脫、解脫知見，供養、恭敬、尊重之處，堪為世間無上福田。念戒功德，自持正戒，不毀不缺，不斷不壞，非盜取戒、究竟戒、可讚嘆戒、梵行戒、不憎惡戒。念施功德，自念佈施，心自欣慶，舍除慳貪，雖在居家，解脫心施、常施、樂施、具足施、平等施。念天功德，念四王天、三十三天、炎摩天、兜率陀天、化樂天、他化自在天，清凈信戒，於此命終，生彼天中。我亦如是清凈信、戒、施、聞、慧，生彼天中。長者！如是覺依四不壞凈，增六念處。」
長者白尊者摩訶迦旃延：「世尊說依四不壞凈，增六念處，我悉成就，我當修習唸佛功德，念法、念僧、念戒、念施、念天。」
尊者摩訶迦旃延語長者言：「善哉！長者！能自記說，得阿那含。」
是時，長者白尊者摩訶迦旃延，愿於此食。
尊者摩訶迦旃延默然受請。
訶梨聚落主長者知尊者摩訶迦旃延受請已，具種種凈美食，自手供養。飯食訖，澡缽、洗嗽畢，為長者種種說法，示、教、照、喜；示、教、照、喜已，從座起去。
（五五五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。爾時，尊者摩訶迦旃延于釋氏訶梨聚落住
現代漢語譯本：『如果他們是四雙八士，就稱為世尊的弟子僧團，他們具足戒、定、慧、解脫、解脫知見，是值得供養、恭敬、尊重之處，堪為世間無上的福田。』他們憶念戒的功德，自己持守正戒，不毀壞、不缺漏，不斷絕、不敗壞，不是盜取的戒，是究竟的戒，是可讚嘆的戒，是梵行的戒，是不憎惡的戒。他們憶念佈施的功德，自己憶念佈施，心中感到欣喜，捨棄慳吝貪婪，即使在家，也以解脫的心佈施，經常佈施，樂於佈施，具足佈施，平等佈施。他們憶念天的功德，憶念四王天、三十三天、炎摩天、兜率陀天、化樂天、他化自在天，他們清凈的信和戒，在此生命終結后，會生到那些天界中。『我也像他們一樣，有清凈的信、戒、佈施、聞、慧，也會生到那些天界中。』長者！像這樣覺悟並依靠四種不壞的清凈，可以增長六種憶念之處。」 長者對尊者摩訶迦旃延說：『世尊所說的依靠四種不壞的清凈，可以增長六種憶念之處，我都已經成就了，我應當修習憶念佛的功德，憶念法、憶念僧、憶念戒、憶念佈施、憶念天。』 尊者摩訶迦旃延對長者說：『善哉！長者！你能夠自己記述，已經證得阿那含果。』 當時，長者對尊者摩訶迦旃延說，希望在這裡用餐。 尊者摩訶迦旃延默然接受了邀請。 訶梨聚落的主長者知道尊者摩訶迦旃延接受了邀請后，準備了各種乾淨美味的食物，親自供養。飯食完畢，洗缽、漱口后，為長者宣說各種佛法，開示、教導、啓發、使之歡喜；開示、教導、啓發、使之歡喜后，從座位起身離去。 （五五五） 我聽到的是這樣的： 一時，佛住在舍衛國的祇樹給孤獨園。當時，尊者摩訶迦旃延住在釋迦族的訶梨聚落。
English version: 'If they are the four pairs of eight individuals, they are called the Sangha of the World Honored One's disciples, possessing the precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. They are worthy of offerings, respect, and reverence, and are a supreme field of merit in the world.' They contemplate the merit of precepts, upholding the correct precepts themselves, without breaking, lacking, severing, or corrupting them. They are not precepts that are stolen, but ultimate precepts, praiseworthy precepts, precepts of the pure life, and precepts without hatred. They contemplate the merit of giving, contemplating their own giving, feeling joy in their hearts, abandoning stinginess and greed. Even while living at home, they give with a liberated mind, give regularly, give joyfully, give completely, and give equally. They contemplate the merit of the heavens, contemplating the Four Heavenly Kings, the Thirty-three Gods, the Yama Heaven, the Tusita Heaven, the Nimmanarati Heaven, and the Paranimmita Vasavatti Heaven. With their pure faith and precepts, upon the end of this life, they will be reborn in those heavens. 'I, too, like them, have pure faith, precepts, giving, learning, and wisdom, and will be reborn in those heavens.' Elder! Thus, awakening and relying on the four indestructible purities, one can increase the six objects of mindfulness.」 The elder said to the Venerable Mahākātyāyana, 'The World Honored One said that by relying on the four indestructible purities, one can increase the six objects of mindfulness. I have accomplished all of these. I should practice mindfulness of the Buddha's merits, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of the precepts, mindfulness of giving, and mindfulness of the heavens.' The Venerable Mahākātyāyana said to the elder, 'Excellent! Elder! You are able to declare yourself, having attained the Anāgāmi fruit.' At that time, the elder said to the Venerable Mahākātyāyana, wishing to have a meal there. The Venerable Mahākātyāyana silently accepted the invitation. The chief elder of the Hāri village, knowing that the Venerable Mahākātyāyana had accepted the invitation, prepared various clean and delicious foods and offered them with his own hands. After the meal, having washed his bowl and rinsed his mouth, he expounded various teachings to the elder, showing, teaching, illuminating, and gladdening him; having shown, taught, illuminated, and gladdened him, he rose from his seat and departed. (555) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī. At that time, the Venerable Mahākātyāyana was dwelling in the Hāri village of the Śākyas.
。
時，有八城長者名曰陀施，身遭病苦。尊者摩訶迦旃延聞陀施長者身遭苦患，晨朝著衣持缽，入八城乞食，次到陀施長者舍，如訶梨長者經廣說。
（五五六）
如是我聞：
一時，佛住娑祇城安禪林中。
爾時眾多比丘尼詣佛所，稽首禮足，退住一面。
爾時，世尊為眾多比丘尼種種說法，示、教、照、喜；示、教、照、喜已，默然住。
時，諸比丘尼白佛言：「世尊！若無相心三昧，不涌、不沒，解脫已住，住已解脫，此無相心三昧，世尊說是何果、何功德？」
佛告諸比丘尼：「若無相心三昧，不涌、不沒，解脫已住，住已解脫，此無相心三昧智果、智功德。」
時，諸比丘尼聞世尊所說，歡喜隨喜，作禮而去。
時，眾多比丘尼往詣尊者阿難所，稽首禮足，退坐一面，白尊者阿難：「若無相心三昧，不涌、不沒，解脫已住，住已解脫，此三昧說，是何果、何功德？」
尊者阿難語諸比丘尼：「姊妹！若無相心三昧，不涌、不沒、解脫已住，住已解脫，世尊說是智果、智功德。」
諸比丘尼言：「奇哉！尊者阿難！大師及弟子同句、同味、同義，所謂第一句義
現代漢語譯本 當時，有八個城市的長老名叫陀施，他身患疾病，遭受痛苦。尊者摩訶迦旃延聽說陀施長老身患疾病，早上穿好衣服，拿著缽，進入八個城市乞食，然後來到陀施長老的住所，就像《訶梨長者經》中詳細描述的那樣。
（五五六）
我是這樣聽說的：
一時，佛陀住在娑祇城的安禪林中。
當時，許多比丘尼來到佛陀的住所，向佛陀頂禮，然後退到一旁站立。
這時，世尊為眾多比丘尼宣講各種佛法，開示、教導、啓發、使她們歡喜；開示、教導、啓發、使她們歡喜后，便默然不語。
這時，比丘尼們對佛陀說：『世尊！如果無相心三昧，不生起、不消滅，解脫后安住，安住后解脫，這無相心三昧，世尊說它是什麼果報、什麼功德？』
佛陀告訴比丘尼們：『如果無相心三昧，不生起、不消滅，解脫后安住，安住后解脫，這無相心三昧是智慧的果報、智慧的功德。』
這時，比丘尼們聽了世尊所說，歡喜讚歎，行禮后離去。
這時，許多比丘尼前往尊者阿難的住所，向阿難頂禮，然後退到一旁坐下，對尊者阿難說：『如果無相心三昧，不生起、不消滅，解脫后安住，安住后解脫，這三昧，您說它是什麼果報、什麼功德？』
尊者阿難對比丘尼們說：『姐妹們！如果無相心三昧，不生起、不消滅，解脫后安住，安住后解脫，世尊說它是智慧的果報、智慧的功德。』
比丘尼們說：『真是奇妙啊！尊者阿難！大師和弟子們所說的話語、含義、道理都相同，這就是所謂的第一句義。』
English version At that time, there was an elder of eight cities named Tosa, who was suffering from illness. The Venerable Mahakatyayana, having heard that Elder Tosa was suffering from illness, put on his robes in the morning, took his bowl, entered the eight cities to beg for food, and then arrived at Elder Tosa's residence, as described in detail in the 'Harita Elder Sutra'.
(556)
Thus have I heard:
At one time, the Buddha was dwelling in the Anjana Grove in the city of Saketa.
At that time, many bhikkhunis went to the Buddha, bowed their heads at his feet, and stood to one side.
Then, the Blessed One taught the many bhikkhunis various aspects of the Dharma, showing, instructing, illuminating, and gladdening them; having shown, instructed, illuminated, and gladdened them, he remained silent.
Then, the bhikkhunis said to the Buddha: 'Venerable Sir, if the signless concentration of mind does not arise or cease, and one dwells in liberation, and having dwelt, is liberated, what is the fruit and merit of this signless concentration of mind, as described by the Blessed One?'
The Buddha told the bhikkhunis: 'If the signless concentration of mind does not arise or cease, and one dwells in liberation, and having dwelt, is liberated, this signless concentration of mind is the fruit of wisdom and the merit of wisdom.'
Then, the bhikkhunis, having heard what the Blessed One had said, rejoiced and were pleased, paid their respects, and departed.
Then, many bhikkhunis went to the Venerable Ananda, bowed their heads at his feet, sat to one side, and said to the Venerable Ananda: 'If the signless concentration of mind does not arise or cease, and one dwells in liberation, and having dwelt, is liberated, what is the fruit and merit of this concentration, as you describe it?'
The Venerable Ananda said to the bhikkhunis: 'Sisters, if the signless concentration of mind does not arise or cease, and one dwells in liberation, and having dwelt, is liberated, the Blessed One says it is the fruit of wisdom and the merit of wisdom.'
The bhikkhunis said: 'How wonderful! Venerable Ananda! The Master and his disciples have the same words, the same meaning, and the same understanding, this is what is called the meaning of the first sentence.'
。今諸比丘尼詣世尊所，以如是句、如是味、如是義問世尊，世尊亦已如是句、如是味、如是義為我等說，如尊者阿難所說不異，是故奇特，大師及弟子同句、同味、同義。」
時，諸比丘尼聞尊者阿難所說，歡喜隨喜，作禮而去。
（五五七）
如是我聞：
一時，佛住拘睒彌國瞿師羅園。爾時，尊者阿難亦在彼住。
時，有阇知羅比丘尼詣尊者阿難所，稽首禮足，退坐一面，問尊者阿難：「若無相心三昧，不涌、不沒，解脫已住，住已解脫。尊者阿難！世尊說此何果、何功德？」
尊者阿難語阇知羅比丘尼：「若無相心三昧，不涌、不沒，解脫已住，住已解脫，世尊說是智果、智功德。」
阇知羅比丘尼言：「奇哉！尊者阿難！大師及弟子同句、同味、同義。尊者阿難！昔於一時，佛在娑祇城安禪林中。時，有眾多比丘尼往詣佛所，問如此義。爾時，世尊以如是句、如是味、如是義為諸比丘尼說，是故當知奇特，大師弟子所說同句、同味、同義，所謂第一句義。」
時，阇知羅比丘尼聞尊者阿難所說，歡喜隨喜，作禮而去。
如阇知羅比丘尼，迦羅跋比丘尼亦爾。
（五五八）
如是我聞：
一時，佛住俱睒彌國瞿師羅園
現代漢語譯本：現在這些比丘尼去到世尊那裡，用同樣的語句、同樣的含義、同樣的道理請問世尊，世尊也用同樣的語句、同樣的含義、同樣的道理為我們解說，和尊者阿難所說的一樣，沒有差別，所以真是奇特，大師和弟子所說的語句、含義、道理都相同。 當時，那些比丘尼聽了尊者阿難所說的話，都非常高興，隨喜讚歎，行禮后就離開了。 （五五七） 我是這樣聽說的： 有一次，佛陀住在拘睒彌國的瞿師羅園。當時，尊者阿難也住在那裡。 當時，有一位名叫阇知羅的比丘尼去到尊者阿難那裡，向他行禮問候，然後退坐在一旁，問尊者阿難：『如果無相心三昧，不生起也不消滅，解脫已經安住，安住后就解脫了。尊者阿難！世尊說這會帶來什麼結果、什麼功德呢？』 尊者阿難告訴阇知羅比丘尼：『如果無相心三昧，不生起也不消滅，解脫已經安住，安住后就解脫了，世尊說這是智慧的結果、智慧的功德。』 阇知羅比丘尼說：『真是奇特啊！尊者阿難！大師和弟子所說的語句、含義、道理都相同。尊者阿難！以前有一次，佛陀在娑祇城的安禪林中。當時，有很多比丘尼去到佛陀那裡，問了同樣的問題。那時，世尊用同樣的語句、同樣的含義、同樣的道理為那些比丘尼解說，所以應當知道真是奇特，大師和弟子所說的語句、含義、道理都相同，這就是第一句的含義。』 當時，阇知羅比丘尼聽了尊者阿難所說的話，都非常高興，隨喜讚歎，行禮后就離開了。 就像阇知羅比丘尼一樣，迦羅跋比丘尼也是這樣。 （五五八） 我是這樣聽說的： 有一次，佛陀住在拘睒彌國的瞿師羅園。
English version: Now, these bhikkhunis went to the Blessed One and asked him with the same words, the same meaning, and the same explanation. The Blessed One also explained to us with the same words, the same meaning, and the same explanation, just as Venerable Ananda has said, without any difference. Therefore, it is wonderful that the Master and the disciples use the same words, the same meaning, and the same explanation. Then, the bhikkhunis, having heard what Venerable Ananda had said, rejoiced and were delighted. They paid their respects and departed. (557) Thus have I heard: At one time, the Buddha was dwelling in Ghosita Park in Kosambi. At that time, Venerable Ananda was also dwelling there. Then, a bhikkhuni named Jāṇu-sīlā went to Venerable Ananda, bowed her head at his feet, and sat down to one side. She asked Venerable Ananda: 'If the signless concentration of mind does not arise or cease, and liberation is established, and having been established, there is liberation, Venerable Ananda, what result and what merit does the Blessed One say this has?' Venerable Ananda said to Jāṇu-sīlā bhikkhuni: 'If the signless concentration of mind does not arise or cease, and liberation is established, and having been established, there is liberation, the Blessed One says that this is the result of wisdom and the merit of wisdom.' Jāṇu-sīlā bhikkhuni said: 'It is wonderful, Venerable Ananda! The Master and the disciples use the same words, the same meaning, and the same explanation. Venerable Ananda, once upon a time, the Buddha was in the Anjana Grove in Saketa. At that time, many bhikkhunis went to the Buddha and asked the same question. Then, the Blessed One explained to those bhikkhunis with the same words, the same meaning, and the same explanation. Therefore, it should be known that it is wonderful that the Master and the disciples use the same words, the same meaning, and the same explanation, which is the meaning of the first statement.' Then, Jāṇu-sīlā bhikkhuni, having heard what Venerable Ananda had said, rejoiced and was delighted. She paid her respects and departed. Just like Jāṇu-sīlā bhikkhuni, so too was Kāla-bālikā bhikkhuni. (558) Thus have I heard: At one time, the Buddha was dwelling in Ghosita Park in Kosambi.
。爾時，尊者阿難亦住俱睒彌國瞿師羅園。
時，有異比丘得無相心三昧，作是念：「我若詣尊者阿難所，問尊者阿難：『若比丘得無相心三昧，不涌、不沒，解脫已住，住已解脫，此無相心三昧何果？世尊說此何功德？』尊者阿難若問我言：『比丘！汝得此無相心三昧耶？』『我未曾有。』實問異答。我當隨逐尊者阿難，脫有餘人問此義者，因而得聞。」
彼比丘即隨尊者阿難，經六年中，無有餘人問此義者，即自問尊者阿難：「若比丘問無相心三昧，不涌、不沒，解脫已住，住已解脫，世尊說此是何果、何功德？」
尊者阿難問彼比丘言：「比丘！汝得此三昧？」
彼比丘默然住，尊者阿難語彼比丘言：「若比丘得無相心三昧，不涌、不沒，解脫已住，住已解脫，世尊說此是智果、智功德。」
尊者阿難說此法時，異比丘聞其所說，歡喜奉行。
雜阿含經卷第二十 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第二十一
宋天竺三藏求那跋陀羅譯
（五五九）
如是我聞：
一時，佛住波羅利弗妒路國，尊者阿難及尊者迦摩亦在波羅利弗妒路雞林精舍
現代漢語譯本：當時，尊者阿難也住在俱睒彌國的瞿師羅園。 當時，有一位比丘證得了無相心三昧，他心想：『我如果去尊者阿難那裡，問他：『如果一位比丘證得了無相心三昧，不生起也不消退，已經解脫而安住，安住于解脫，這無相心三昧有什麼果報？世尊說它有什麼功德？』如果尊者阿難問我：『比丘，你證得這無相心三昧了嗎？』我回答說：『我沒有證得。』這樣就成了實際問卻回答了不同的內容。我應當跟隨尊者阿難，或許有其他人問到這個問題，我就可以因此聽到答案。』 那位比丘就跟隨尊者阿難，經過了六年，沒有其他人問到這個問題，他就自己問尊者阿難：『如果一位比丘問到無相心三昧，不生起也不消退，已經解脫而安住，安住于解脫，世尊說這是什麼果報，什麼功德？』 尊者阿難問那位比丘說：『比丘，你證得這個三昧了嗎？』 那位比丘沉默不語，尊者阿難對那位比丘說：『如果一位比丘證得了無相心三昧，不生起也不消退，已經解脫而安住，安住于解脫，世尊說這是智慧的果報，智慧的功德。』 尊者阿難說這個法的時候，那位比丘聽了他說的話，歡喜地奉行。 《雜阿含經》卷第二十 大正藏第02冊 No. 0099 《雜阿含經》 《雜阿含經》卷第二十一 宋天竺三藏求那跋陀羅譯 （五五九） 如是我聞： 一時，佛住在波羅利弗妒路國，尊者阿難和尊者迦摩也住在波羅利弗妒路雞林精舍。
English version: At that time, the Venerable Ananda was also dwelling in Ghosira Garden in the country of Kausambi. Then, there was a certain bhikkhu who had attained the signless concentration of mind. He thought, 'If I were to go to the Venerable Ananda and ask him, 「If a bhikkhu attains the signless concentration of mind, neither arising nor ceasing, having been liberated and abiding, abiding in liberation, what is the fruit of this signless concentration of mind? What merit did the Blessed One say it has?」 If the Venerable Ananda were to ask me, 「Bhikkhu, have you attained this signless concentration of mind?」 and I were to say, 「I have not,」 it would be a different answer from the actual question. I should follow the Venerable Ananda, and perhaps if someone else were to ask about this matter, I could hear the answer.' That bhikkhu then followed the Venerable Ananda. After six years, no one else had asked about this matter. So he himself asked the Venerable Ananda, 'If a bhikkhu asks about the signless concentration of mind, neither arising nor ceasing, having been liberated and abiding, abiding in liberation, what fruit and what merit did the Blessed One say it has?' The Venerable Ananda asked that bhikkhu, 'Bhikkhu, have you attained this concentration?' That bhikkhu remained silent. The Venerable Ananda said to that bhikkhu, 'If a bhikkhu attains the signless concentration of mind, neither arising nor ceasing, having been liberated and abiding, abiding in liberation, the Blessed One said that it is the fruit of wisdom, the merit of wisdom.' When the Venerable Ananda spoke this Dharma, that bhikkhu, having heard what he said, rejoiced and practiced it. The Samyukta Agama Sutra, Scroll 20 Taisho Tripitaka Volume 02, No. 0099, Samyukta Agama Sutra The Samyukta Agama Sutra, Scroll 21 Translated by the Tripiṭaka Master Guṇabhadra of the Song Dynasty from India (559) Thus have I heard: At one time, the Buddha was dwelling in the country of Parali-putra-du, and the Venerable Ananda and the Venerable Kama were also dwelling in the Chicken Grove Monastery in Parali-putra-du.
。
時，尊者迦摩詣尊者阿難所，共相問訊慰勞已，於一面坐。語尊者阿難：「奇哉！尊者阿難！有眼有色、有耳有聲、有鼻有香、有舌有味、有身有觸、有意有法，而有比丘有是等法，能不覺知。云何？尊者阿難！彼比丘為有想不覺知，為無想故不覺知？」
尊者阿難語迦摩比丘言：「有想者亦不覺知，況復無想。」
復問尊者阿難：「何等為有想于有而不覺知？」
尊者阿難語迦摩比丘言：「若比丘離欲、惡不善法，有覺有觀，離生喜樂，初禪具足住。如是有想比丘有法而不覺知。如是第二、第三、第四禪，空入處、識入處、無所有入處具足住。如是有想比丘有法而不覺知。云何無想有法而不覺知？如是比丘一切想不憶念，無想心三昧身作證具足住，是名比丘無想于有法而不覺知。」
尊者迦摩比丘復問尊者阿難：「若比丘無想心三昧，不涌不沒，解脫已住，住已解脫，世尊說此是何果、何功德？」
尊者阿難語迦摩比丘言：「若比丘無想心三昧，不涌不沒，解脫已住，住已解脫，世尊說此是智果、智功德。」
時，二正士共論議已，歡喜隨喜，各從坐起去。
（五六〇）
如是我聞：
一時，佛住俱睒彌國瞿師羅園。爾時，尊者阿難亦在彼住
現代漢語譯本： 當時，迦摩尊者來到阿難尊者處，互相問候慰勞后，在一旁坐下。他問阿難尊者：『真是奇怪啊，阿難尊者！有眼睛能看到顏色，有耳朵能聽到聲音，有鼻子能聞到氣味，有舌頭能嚐到味道，有身體能感受到觸覺，有意識能感知事物，而有些比丘擁有這些感官和對象，卻不能覺知。這是怎麼回事呢？阿難尊者！那些比丘是因為有念頭而不能覺知，還是因為沒有念頭而不能覺知？』 阿難尊者對迦摩比丘說：『有念頭的人也不能覺知，更何況是沒有念頭的人呢。』 迦摩比丘又問阿難尊者：『什麼是有念頭卻不能覺知呢？』 阿難尊者對迦摩比丘說：『如果比丘遠離慾望、邪惡的不善之法，有覺有觀，因遠離（欲）而生喜樂，具足安住于初禪。像這樣有念頭的比丘，擁有感官和對像卻不能覺知。同樣的，第二禪、第三禪、第四禪，以及空無邊處、識無邊處、無所有處，都具足安住。像這樣有念頭的比丘，擁有感官和對像卻不能覺知。那麼，沒有念頭卻不能覺知又是怎麼回事呢？如果比丘一切念頭都不憶念，以無念的心三昧，身體作證而具足安住，這就叫做比丘沒有念頭，擁有感官和對像卻不能覺知。』 迦摩比丘又問阿難尊者：『如果比丘處於無念心三昧，不生起也不消退，已經解脫而安住，安住后又解脫，世尊說這是什麼果報、什麼功德呢？』 阿難尊者對迦摩比丘說：『如果比丘處於無念心三昧，不生起也不消退，已經解脫而安住，安住后又解脫，世尊說這是智慧的果報、智慧的功德。』 當時，兩位賢者互相討論完畢，都歡喜隨順，各自從座位起身離去。 （五六〇） 我（阿難）是這樣聽說的： 一時，佛陀住在俱睒彌國的瞿師羅園。當時，阿難尊者也住在那裡。
English version: At one time, Venerable Kamma went to where Venerable Ananda was, and after exchanging greetings and pleasantries, sat down to one side. He said to Venerable Ananda, 『It』s amazing, Venerable Ananda! There are eyes and sights, ears and sounds, noses and smells, tongues and tastes, bodies and touches, minds and thoughts, and yet there are monks who, having these things, are not aware of them. How is this? Venerable Ananda! Are those monks unaware because they have perceptions, or because they have no perceptions?』 Venerable Ananda said to Kamma the monk, 『Those with perceptions are also unaware, let alone those without perceptions.』 Venerable Kamma then asked Venerable Ananda, 『What is it to have perceptions and yet be unaware?』 Venerable Ananda said to Kamma the monk, 『If a monk, having abandoned sensual desires and unwholesome states, enters and abides in the first jhana, which is accompanied by directed thought and evaluation, born of seclusion, and filled with joy and pleasure, such a monk with perceptions is unaware of these things. Similarly, the second, third, and fourth jhanas, as well as the sphere of infinite space, the sphere of infinite consciousness, and the sphere of nothingness, are all abided in. Such a monk with perceptions is unaware of these things. How is it that one without perceptions is unaware of these things? If a monk does not recall any perceptions, and abides in the cessation of perception and feeling, having realized it with his body, this is called a monk without perceptions being unaware of these things.』 Venerable Kamma the monk then asked Venerable Ananda, 『If a monk is in the cessation of perception and feeling, neither arising nor ceasing, having been liberated and abiding, and having abided, is liberated, what is the fruit and benefit of this, as the Blessed One has said?』 Venerable Ananda said to Kamma the monk, 『If a monk is in the cessation of perception and feeling, neither arising nor ceasing, having been liberated and abiding, and having abided, is liberated, the Blessed One has said that this is the fruit and benefit of wisdom.』 Then, the two noble ones, having discussed this, rejoiced and were pleased, and each rose from their seat and departed. (560) Thus have I heard: At one time, the Buddha was staying in the Ghosita Park in Kosambi. At that time, Venerable Ananda was also staying there.
。
時，尊者阿難告諸比丘：「若比丘！比丘尼於我前自記說，我當善哉慰勞問訊，或求以四道。何等為四？若比丘、比丘尼坐，作如是住心、善住心、局住心、調伏心、止、觀、一心、等受，分別於法量度，修習多修習已，得斷諸使。若有比丘、比丘尼於我前自記說，我則如是善哉慰喻，或求是，名說初道。
「複次，比丘、比丘尼正坐思惟，於法選擇，思量住心，善住、局住，調伏止觀，一心等受。如是正向多住，得離諸使，若有比丘、比丘尼於我前自記說，我當如是善哉慰喻，或求是，名第二說道。
「複次，比丘、比丘尼為掉亂所持，以調伏心坐、正坐，住心、善住心、局住心，調伏止觀，一心等受化。如是正向多住已，則斷諸使，若有比丘、比丘尼於我前自記說，我則如是善哉慰喻，或求是，名第三說道。
「複次，比丘、比丘尼止觀和合俱行，作如是正向多住，則斷諸使。若比丘、比丘尼於我前自記說者，我則如是善哉慰喻教誡，或求是，名第四說道。」
時，諸比丘聞尊者阿難所說，歡喜奉行。
（五六一）
如是我聞：
一時，佛住俱睒彌國瞿師羅園，尊者阿難亦在彼住
現代漢語譯本： 當時，尊者阿難告訴眾比丘：『如果比丘或比丘尼在我面前自我陳述，我應當好好地安慰問候他們，或者尋求四種方法。哪四種呢？如果比丘或比丘尼坐著，像這樣安住心、善安住心、專注安住心、調伏心，止、觀、一心、等受，分別衡量法，修習並多次修習后，得以斷除各種煩惱。如果有比丘或比丘尼在我面前自我陳述，我就會這樣好好地安慰他們，或者尋求這種方法，這稱為第一種方法。 『再者，比丘或比丘尼端正坐著思考，選擇法，思量安住心、善安住、專注安住，調伏止觀，一心等受。像這樣正確地傾向並多次安住，得以脫離各種煩惱。如果有比丘或比丘尼在我面前自我陳述，我應當這樣好好地安慰他們，或者尋求這種方法，這稱為第二種方法。 『再者，比丘或比丘尼被散亂所控制，用調伏的心坐著、端正坐著，安住心、善安住心、專注安住心，調伏止觀，一心等受。像這樣正確地傾向並多次安住后，就斷除了各種煩惱。如果有比丘或比丘尼在我面前自我陳述，我就會這樣好好地安慰他們，或者尋求這種方法，這稱為第三種方法。 『再者，比丘或比丘尼止觀結合並行，像這樣正確地傾向並多次安住，就斷除了各種煩惱。如果有比丘或比丘尼在我面前自我陳述，我就會這樣好好地安慰教誡他們，或者尋求這種方法，這稱為第四種方法。』 當時，眾比丘聽聞尊者阿難所說，歡喜地奉行。 （五六一） 如是我聞： 一時，佛住在俱睒彌國的瞿師羅園，尊者阿難也住在那裡。
English version: At that time, the Venerable Ananda told the bhikkhus: 'If a bhikkhu or bhikkhuni declares to me, I should properly comfort and inquire of them, or seek four ways. What are the four? If a bhikkhu or bhikkhuni sits, thus abiding in mind, well-abiding in mind, focused-abiding in mind, subdued mind, cessation, insight, one-pointedness, and equanimity, discerning and measuring the Dharma, having practiced and repeatedly practiced, they attain the cessation of all defilements. If a bhikkhu or bhikkhuni declares to me, I will thus properly comfort them, or seek this way, this is called the first way.' 'Furthermore, a bhikkhu or bhikkhuni sits upright, contemplating, choosing the Dharma, considering abiding in mind, well-abiding, focused-abiding, subduing cessation and insight, one-pointedness, and equanimity. Thus correctly inclining and repeatedly abiding, they attain freedom from all defilements. If a bhikkhu or bhikkhuni declares to me, I should thus properly comfort them, or seek this way, this is called the second way.' 'Furthermore, a bhikkhu or bhikkhuni is held by distraction, sitting with a subdued mind, sitting upright, abiding in mind, well-abiding in mind, focused-abiding in mind, subduing cessation and insight, one-pointedness, and equanimity. Thus correctly inclining and repeatedly abiding, they then cease all defilements. If a bhikkhu or bhikkhuni declares to me, I will thus properly comfort them, or seek this way, this is called the third way.' 'Furthermore, a bhikkhu or bhikkhuni combines cessation and insight, proceeding together, thus correctly inclining and repeatedly abiding, they then cease all defilements. If a bhikkhu or bhikkhuni declares to me, I will thus properly comfort and instruct them, or seek this way, this is called the fourth way.' At that time, the bhikkhus, having heard what the Venerable Ananda said, joyfully practiced it. (561) Thus have I heard: At one time, the Buddha was dwelling in Ghosita Park in Kosambi, and the Venerable Ananda was also dwelling there.
。
時，有異婆羅門詣尊者阿難所，共相問訊慰勞已，於一面坐，問尊者阿難：「何故於沙門瞿曇所修梵行？」
尊者阿難語婆羅門：「為斷故。」
復問：「尊者何所斷？」
答言：「斷愛。」
復問：「尊者阿難！何所依而得斷愛？」
答言：「婆羅門！依于欲而斷愛。」
復問：「尊者阿難！豈非無邊際？」
答言：「婆羅門！非無邊際。如是有邊際，非無邊際。」
復問：「尊者阿難！云何有邊際，非無邊際。」
答言：「婆羅門！我今問汝，隨意答我。婆羅門！于意云何？汝先有欲來詣精舍不？」
婆羅門答言：「如是，阿難！」
「如是，婆羅門！來至精舍已，彼欲息不？」
答言：「如是，尊者阿難！彼精進、方便、籌量，來詣精舍。」
復問：「至精舍已，彼精進、方便、籌量息不？」
答言：「如是，尊者阿難！」
復語婆羅門：「如是，婆羅門！如來、應、等正覺所知所見，說四如意足，以一乘道凈眾生、滅苦惱、斷憂悲。何等為四？欲定斷行成就如意足，精進定、心定、思惟定斷行成就如意足
現代漢語譯本：當時，有一位外道婆羅門來到尊者阿難的住所，互相問候慰問之後，在一旁坐下，問尊者阿難：『為什麼要在沙門瞿曇那裡修行梵行呢？』 尊者阿難對婆羅門說：『爲了斷除（煩惱）。』 （婆羅門）又問：『尊者要斷除什麼呢？』 （阿難）回答說：『斷除愛慾。』 （婆羅門）又問：『尊者阿難！依靠什麼才能斷除愛慾呢？』 （阿難）回答說：『婆羅門！依靠慾念來斷除愛慾。』 （婆羅門）又問：『尊者阿難！難道不是沒有邊際的嗎？』 （阿難）回答說：『婆羅門！不是沒有邊際。像這樣是有邊際的，不是沒有邊際的。』 （婆羅門）又問：『尊者阿難！怎樣是有邊際的，而不是沒有邊際的呢？』 （阿難）回答說：『婆羅門！我現在問你，你隨意回答我。婆羅門！你認為怎麼樣？你先前有想來精舍的慾望嗎？』 婆羅門回答說：『是的，阿難！』 『像這樣，婆羅門！來到精舍之後，那個慾望停止了嗎？』 （婆羅門）回答說：『是的，尊者阿難！是經過精進、方便、籌劃，才來到精舍的。』 （阿難）又問：『到了精舍之後，那個精進、方便、籌劃停止了嗎？』 （婆羅門）回答說：『是的，尊者阿難！』 （阿難）又對婆羅門說：『像這樣，婆羅門！如來、應供、正等覺所知所見，宣說四如意足，以唯一之道凈化眾生、滅除苦惱、斷除憂悲。哪四種呢？欲定斷行成就如意足，精進定、心定、思惟定斷行成就如意足。』
English version: At that time, a wandering Brahmin came to where Venerable Ananda was. After exchanging greetings and pleasantries, he sat down to one side and asked Venerable Ananda, 'Why do you practice the holy life under the ascetic Gautama?' Venerable Ananda said to the Brahmin, 'It is for the sake of abandoning.' He asked again, 'What do you abandon, Venerable?' He replied, 'I abandon craving.' He asked again, 'Venerable Ananda, by relying on what do you abandon craving?' He replied, 'Brahmin, by relying on desire, I abandon craving.' He asked again, 'Venerable Ananda, isn't it limitless?' He replied, 'Brahmin, it is not limitless. It has a limit, it is not limitless.' He asked again, 'Venerable Ananda, how does it have a limit, and not be limitless?' He replied, 'Brahmin, I will ask you now, answer as you please. Brahmin, what do you think? Did you previously have the desire to come to the monastery?' The Brahmin replied, 'Yes, Ananda!' 'So it is, Brahmin! Having come to the monastery, did that desire cease?' He replied, 'Yes, Venerable Ananda! It was through effort, means, and planning that I came to the monastery.' He asked again, 'Having arrived at the monastery, did that effort, means, and planning cease?' He replied, 'Yes, Venerable Ananda!' Then he said to the Brahmin, 'So it is, Brahmin! The Tathagata, the worthy one, the fully enlightened one, through his knowledge and vision, teaches the four bases of spiritual power, by which, through the one path, beings are purified, suffering is extinguished, and sorrow and grief are abandoned. What are the four? The base of spiritual power that is the accomplishment of concentration of intention, the base of spiritual power that is the accomplishment of concentration of effort, the base of spiritual power that is the accomplishment of concentration of mind, and the base of spiritual power that is the accomplishment of concentration of investigation.'
。如是，聖弟子修欲定斷行成就如意足，依離、依無慾、依出要、依滅、向于舍，乃至斷愛，愛斷已，彼欲亦息。修精進定、心定、思惟定斷行成就，依離、依無慾、依出要、依滅、向于舍，乃至愛盡，愛盡已，思惟則息。婆羅門！于意云何？此非邊際耶？」
婆羅門言：「尊者阿難！此是邊際，非不邊際。」
爾時，婆羅門聞尊者阿難所說，歡喜隨喜，從座起去。
（五六二）
如是我聞：
一時，佛住拘睒彌國瞿師羅園，尊者阿難亦在彼住。
爾時，瞿師羅長者詣尊者阿難所，稽首禮足，退坐一面，白尊者阿難：「云何名為世間說法者？云何名世間善向？云何名世間善到？」
尊者阿難語瞿師羅長者：「我今問汝，隨意答我。長者！于意云何？若有說法，調伏貪慾、調伏瞋恚、調伏愚癡，得名世間說法者不？」
長者答言：「尊者阿難！若有說法，能調伏貪慾、瞋恚、愚癡，是則名為世間說法。」
復問：「長者！于意云何？若世間向調伏貪慾、調伏瞋恚、調伏愚癡，是名世間善向；若世間已調伏貪慾、瞋恚、愚癡，是名善到耶？為非耶？」
長者答言：「尊者阿難！若調伏貪慾，已斷無餘，瞋恚、愚癡已斷無餘，是名善到
現代漢語譯本：『如此，聖弟子修習欲定，通過斷行成就如意足，依靠遠離、依靠無慾、依靠出離、依靠滅盡、趨向于捨棄，乃至斷除愛慾，愛慾斷除后，他的慾念也止息。修習精進定、心定、思惟定，通過斷行成就，依靠遠離、依靠無慾、依靠出離、依靠滅盡、趨向于捨棄，乃至愛慾滅盡，愛慾滅盡后，他的思惟也止息。婆羅門！你認為如何？這不是邊際嗎？』 婆羅門說：『尊者阿難！這是邊際，不是非邊際。』 當時，婆羅門聽了尊者阿難所說，歡喜隨喜，從座位起身離去。 （五六二） 如是我聞： 一時，佛住在拘睒彌國的瞿師羅園，尊者阿難也住在那裡。 當時，瞿師羅長者來到尊者阿難處，稽首禮足，退坐在一旁，對尊者阿難說：『什麼叫做世間說法者？什麼叫做世間善向？什麼叫做世間善到？』 尊者阿難對瞿師羅長者說：『我現在問你，你隨意回答我。長者！你認為如何？如果有人說法，調伏貪慾、調伏嗔恚、調伏愚癡，可以稱作世間說法者嗎？』 長者回答說：『尊者阿難！如果有人說法，能夠調伏貪慾、嗔恚、愚癡，那麼就可以稱作世間說法者。』 又問：『長者！你認為如何？如果世間趨向于調伏貪慾、調伏嗔恚、調伏愚癡，這可以稱作世間善向；如果世間已經調伏貪慾、嗔恚、愚癡，這可以稱作善到嗎？還是不是呢？』 長者回答說：『尊者阿難！如果調伏貪慾，已經斷除無餘，嗔恚、愚癡也已經斷除無餘，這就可以稱作善到。』
English version: 'Thus, a noble disciple cultivates the concentration of desire, achieving the psychic power through the practice of cessation, relying on detachment, relying on non-desire, relying on liberation, relying on cessation, tending towards relinquishment, and even to the cessation of craving. When craving is ceased, their desire also ceases. They cultivate the concentration of effort, the concentration of mind, and the concentration of contemplation, achieving them through the practice of cessation, relying on detachment, relying on non-desire, relying on liberation, relying on cessation, tending towards relinquishment, and even to the end of craving. When craving is ended, their contemplation also ceases. Brahmin, what do you think? Is this not the limit?' The Brahmin said, 'Venerable Ananda, this is the limit, not non-limit.' Then, the Brahmin, having heard what Venerable Ananda said, rejoiced and was pleased, and rose from his seat and departed. (562) Thus have I heard: At one time, the Buddha was dwelling in Ghosita Park in Kosambi, and Venerable Ananda was also dwelling there. Then, the householder Ghosita went to Venerable Ananda, bowed his head at his feet, sat down to one side, and said to Venerable Ananda, 'What is called a speaker of the world? What is called well-directed in the world? What is called well-arrived in the world?' Venerable Ananda said to the householder Ghosita, 'I will now ask you, answer as you please. Householder, what do you think? If someone speaks, subduing greed, subduing hatred, subduing delusion, can they be called a speaker of the world?' The householder replied, 'Venerable Ananda, if someone speaks, able to subdue greed, hatred, and delusion, then they can be called a speaker of the world.' He asked again, 'Householder, what do you think? If the world is directed towards subduing greed, subduing hatred, subduing delusion, is this called well-directed in the world; if the world has already subdued greed, hatred, and delusion, is this called well-arrived, or not?' The householder replied, 'Venerable Ananda, if greed is subdued, having been completely eradicated, and hatred and delusion have also been completely eradicated, then this can be called well-arrived.'
。」
尊者阿難答言：「長者！我試問汝，汝便真實答我，其義如此，當受持之。」
瞿師羅長者聞尊者阿難所說，歡喜隨喜，作禮而去。
（五六三）
如是我聞：
一時，佛住毗舍離獼猴池側重閣講堂，尊者阿難亦在彼住。
爾時，無畏離車，是尼犍弟子、聰明童子離車，是阿耆毗弟子，俱往尊者阿難所，共相問訊慰勞已，於一面坐。時，無畏離車語尊者阿難：「我師尼犍子滅熾然法，清凈超出，為諸弟子說如是道：『宿命之業，行苦行故，悉能吐之。身業不作，斷截橋樑，于未來世無復諸漏，諸業永盡；業永盡故，眾苦永盡；苦永盡故，究竟苦邊。』尊者阿難！此義云何？」
尊者阿難語離車言：「如來、應、等正覺所知所見，說三種離熾然清凈超出道，以一乘道凈眾生、離憂悲、越苦惱，得真如法。何等為三？如是，聖弟子住于凈戒，受波羅提木叉，威儀具足，信于諸罪過，生怖畏想。受持如是具足凈戒，宿業漸吐，得現法離熾然，不待時節，能得正法，通達現見觀察，智慧自覺。離車長者！是名如來、應、等正覺說所知所見說離熾然，清凈超出，以一乘道凈眾生、滅苦惱、越憂悲，得真如法
現代漢語譯本 尊者阿難回答說：『長者！我問你，你如實回答我，道理是這樣的，應當接受並奉行。』 瞿師羅長者聽了尊者阿難所說，歡喜讚歎，行禮后離去。 （五六三） 我聽聞是這樣的： 一時，佛陀住在毗舍離獼猴池邊的重閣講堂，尊者阿難也住在那裡。 當時，無畏離車，是尼犍的弟子，聰明的童子離車，是阿耆毗的弟子，一同前往尊者阿難處，互相問候慰勞后，在一旁坐下。當時，無畏離車對尊者阿難說：『我的老師尼犍子說滅除熾熱煩惱的方法，清凈超脫，為弟子們宣說這樣的道理：『過去的業，通過苦行，都能消除。身體的業不造作，斷絕橋樑，在未來世不再有各種煩惱，各種業永遠消盡；業永遠消盡，眾苦永遠消盡；苦永遠消盡，最終達到苦的盡頭。』尊者阿難！這個道理是怎樣的？』 尊者阿難對離車說：『如來、應供、正等覺所知所見，宣說三種滅除熾熱煩惱、清凈超脫的道路，用唯一的方法凈化眾生、遠離憂愁悲傷、超越痛苦煩惱，得到真如之法。哪三種呢？像這樣，聖弟子安住于清凈的戒律，受持波羅提木叉，威儀具足，相信各種罪過，產生畏懼的想法。受持這樣具足的清凈戒律，過去的業逐漸消除，得到現世滅除熾熱煩惱，不等待時節，能夠得到正法，通達現見觀察，智慧自覺。離車長者！這叫做如來、應供、正等覺所知所見所說的滅除熾熱煩惱，清凈超脫，用唯一的方法凈化眾生、滅除痛苦煩惱、超越憂愁悲傷，得到真如之法。』
English version Venerable Ananda replied, 'Elder! I will ask you, and you should answer me truthfully. The meaning is like this, and it should be accepted and practiced.' The elder Gushila, having heard what Venerable Ananda said, rejoiced and praised it, then bowed and departed. (563) Thus have I heard: At one time, the Buddha was dwelling in the multi-storied lecture hall by the Monkey Pond in Vaishali, and Venerable Ananda was also dwelling there. At that time, Fearless Licchavi, a disciple of the Niganthas, and the clever young Licchavi, a disciple of Ajivikas, went together to Venerable Ananda. After exchanging greetings and pleasantries, they sat down to one side. Then, Fearless Licchavi said to Venerable Ananda, 'My teacher, Nigantha, teaches the extinguishing of burning passions, pure transcendence, and explains to his disciples the following doctrine: 'Past karma, through the practice of austerities, can be completely eliminated. By not creating bodily karma, cutting off the bridge, in future lives there will be no more defilements, and all karma will be forever exhausted; when karma is forever exhausted, all suffering will be forever exhausted; when suffering is forever exhausted, one will ultimately reach the end of suffering.' Venerable Ananda! What is the meaning of this?' Venerable Ananda said to Licchavi, 'The Tathagata, the Worthy One, the Perfectly Enlightened One, through his knowledge and vision, teaches three paths of extinguishing burning passions, pure transcendence, using the one path to purify beings, to be free from sorrow and grief, to transcend suffering and affliction, and to attain the true suchness. What are the three? It is like this: a noble disciple dwells in pure precepts, upholds the Patimokkha, is complete in deportment, believes in all transgressions, and generates a sense of fear. By upholding such complete pure precepts, past karma is gradually eliminated, one attains the extinguishing of burning passions in this very life, without waiting for a time, one is able to attain the true Dharma, to understand through direct observation, and to have wisdom and self-awareness. Elder Licchavi! This is what the Tathagata, the Worthy One, the Perfectly Enlightened One, through his knowledge and vision, teaches as the extinguishing of burning passions, pure transcendence, using the one path to purify beings, to extinguish suffering and affliction, to transcend sorrow and grief, and to attain the true suchness.'
。
「複次，離車！如是凈戒具足，離欲、惡不善法，乃至第四禪具足住，是名如來、應、等正覺說離熾然，乃至得如實法。復有三昧正受，於此苦聖諦如實知，此苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知。具足如是智慧心，業更不造，宿業漸已斷，得現正法，離諸熾然，不待時節，通達現見，生自覺智。離車！是名如來、應、等正覺所知所見說第三離熾然，清凈超出，以一乘道凈眾生、離苦惱、滅憂悲，得如實法。」
爾時，尼犍弟子離車無畏默然住。
爾時，阿耆毗弟子離車聰慧重語離車無畏言：「怪哉！無畏！何默然住？于如來、應、等正覺所說、所知、所見、善說法，聞不隨喜耶？」
離車無畏答言：「我思惟其義，故默然住耳。誰聞世尊沙門瞿曇所說法不隨喜者？若有聞沙門瞿曇說法而不隨喜者，此則愚夫，長夜當受非義不饒益苦。」
時，尼犍弟子離車無畏、阿耆毗弟子聰慧重聞佛所說法，尊者阿難陀所說，歡喜隨喜，從座起去。
（五六四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。尊者阿難亦在彼住。
時，有異比丘尼于尊者阿難所，起染著心，遣使白尊者阿難：「我身遇病苦，唯愿尊者哀愍見看
現代漢語譯本： 『再者，離車！像這樣具足清凈的戒律，遠離慾望、邪惡的不善之法，乃至具足安住于第四禪，這被稱為如來、應供、正等覺所說的離熾然，乃至獲得如實之法。又具有三昧正受，對於這苦聖諦如實知曉，對於這苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知曉。具足這樣的智慧心，不再造作新的業，過去的業逐漸斷除，獲得當下真正的法，遠離一切熾熱的煩惱，不等待時機，通達現見，生起自覺的智慧。離車！這被稱為如來、應供、正等覺所知所見所說的第三種離熾然，清凈超脫，以唯一之道凈化眾生、脫離苦惱、滅除憂愁悲傷，獲得如實之法。』 當時，尼犍的弟子離車無畏沉默不語。 當時，阿耆毗的弟子離車聰慧對離車無畏說：『奇怪啊！無畏！為何沉默不語？對於如來、應供、正等覺所說、所知、所見、善說的法，聽了不隨喜嗎？』 離車無畏回答說：『我正在思考其中的含義，所以沉默不語罷了。誰會聽了世尊沙門瞿曇所說的法而不隨喜呢？如果有人聽了沙門瞿曇的說法而不隨喜，這個人就是愚癡之人，長久以來將遭受非義無益的痛苦。』 當時，尼犍的弟子離車無畏、阿耆毗的弟子聰慧再次聽聞佛所說的法，以及尊者阿難陀所說的法，歡喜隨喜，從座位上起身離去。 （五六四） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。尊者阿難也住在那裡。 當時，有一位比丘尼對尊者阿難生起染著之心，派遣使者告訴尊者阿難：『我身體感到病痛，希望尊者能夠慈悲憐憫前來探望。』
English version: 'Furthermore, Licchavi! One who is thus complete in pure precepts, having abandoned desire and evil unwholesome states, and dwells in the fourth jhana, this is called the Tathagata, the Arahant, the Fully Enlightened One's teaching on the cessation of burning, and thus attains the true Dharma. Moreover, one has right concentration, and truly knows the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering. Possessing such a wise mind, one no longer creates new karma, past karma is gradually cut off, one attains the present true Dharma, free from all burning, not waiting for a time, understanding through direct vision, and giving rise to self-realized wisdom. Licchavi! This is called the third cessation of burning known and seen by the Tathagata, the Arahant, the Fully Enlightened One, pure and transcendent, purifying beings with the one path, freeing them from suffering and distress, extinguishing sorrow and grief, and attaining the true Dharma.' At that time, the Nigantha disciple Licchavi Fearless remained silent. Then, the Ajivika disciple Licchavi Clever spoke to Licchavi Fearless, saying: 'Strange! Fearless! Why are you silent? Having heard the well-spoken Dharma taught, known, and seen by the Tathagata, the Arahant, the Fully Enlightened One, do you not rejoice?' Licchavi Fearless replied: 'I am contemplating its meaning, therefore I remain silent. Who would not rejoice upon hearing the Dharma spoken by the World Honored One, the Shramana Gautama? If there is anyone who does not rejoice upon hearing the Shramana Gautama's teaching, that person is foolish and will suffer non-beneficial pain for a long time.' Then, the Nigantha disciple Licchavi Fearless and the Ajivika disciple Licchavi Clever, having heard the Dharma spoken by the Buddha and by the Venerable Ananda, rejoiced and, pleased, rose from their seats and departed. (564) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. The Venerable Ananda was also dwelling there. At that time, a certain bhikkhuni developed a lustful mind towards the Venerable Ananda and sent a messenger to the Venerable Ananda, saying: 'I am suffering from illness, and I wish that the Venerable One would have compassion and come to see me.'
。」
尊者阿難晨朝著衣持缽，往彼比丘尼所。
彼比丘尼遙見尊者阿難來，露身體臥床上。尊者阿難遙見彼比丘尼身，即自攝𣫍諸根，回身背住。彼比丘尼見尊者阿難攝𣫍諸根，回身背住，即自慚愧，起著衣服，敷坐具，出迎尊者阿難，請令就座，稽首禮足，退住一面。
時，尊者阿難為說法言：「姊妹！如此身者，穢食長養、憍慢長養、愛所長養、淫慾長養。姊妹！依穢食者，當斷穢食，依于慢者，當斷憍慢，依于愛者，當斷愛慾。姊妹！云何名依于穢食，當斷穢食？謂聖弟子于食計數思惟而食，無著樂想、無憍慢想、無摩拭想、無莊嚴想，為持身故、為養活故、治飢渴病故、攝受梵行故，宿諸受令滅，新諸受不生，崇習長養，若力、若樂、若觸，當如是住。譬如商客以酥油膏以膏其車，無染著想、無憍慢想、無摩拭想、無莊嚴想，為運載故，如病瘡者涂以酥油，無著樂想、無憍慢想、無摩拭想、無莊嚴想，為瘡愈故。如是，聖弟子計數而食，無染著想、無憍慢想、無摩拭想、無莊嚴想，為養活故、治飢渴故、攝受梵行故，宿諸受離，新諸受不起，若力、若樂、若無罪觸安隱住。姊妹！是名依食斷食。
「依慢斷慢者
現代漢語譯本 尊者阿難早上穿好衣服，拿著缽，前往那位比丘尼的住所。 那位比丘尼遠遠看見尊者阿難來了，就裸著身體躺在床上。尊者阿難遠遠看見那位比丘尼的身體，立刻收攝自己的感官，轉身背對著她。那位比丘尼看見尊者阿難收攝感官，轉身背對著她，立刻感到慚愧，起身穿好衣服，鋪好坐具，出來迎接尊者阿難，請他坐下，頂禮他的雙足，然後退到一旁站立。 這時，尊者阿難為她說法道：『姊妹！這個身體，是靠污穢的食物滋養、靠驕慢滋養、靠愛慾滋養、靠淫慾滋養的。姊妹！依賴污穢食物的，應當斷除污穢食物；依賴驕慢的，應當斷除驕慢；依賴愛慾的，應當斷除愛慾。姊妹！什麼叫做依賴污穢食物，應當斷除污穢食物呢？就是聖弟子在吃飯時，會仔細思考食物的意義，不貪圖享樂，不生驕慢之心，不追求食物的美味，不爲了裝飾身體，而是爲了維持生命，爲了養活自己，爲了治療飢渴的疾病，爲了修行梵行，使過去的感受滅除，新的感受不生起，崇尚修行，增長力量、快樂和清凈的感受，應當這樣安住。譬如商人用酥油膏來保養他的車子，不貪圖享樂，不生驕慢之心，不追求保養的舒適，不爲了裝飾車子，而是爲了運輸貨物；又如病人用酥油塗抹瘡口，不貪圖享樂，不生驕慢之心，不追求塗抹的舒適，不爲了裝飾瘡口，而是爲了治癒瘡口。同樣，聖弟子仔細思考食物的意義而吃飯，不貪圖享樂，不生驕慢之心，不追求食物的美味，不爲了裝飾身體，而是爲了養活自己，爲了治療飢渴，爲了修行梵行，使過去的感受消除，新的感受不生起，增長力量、快樂和無罪的清凈感受，安穩地住著。姊妹！這就叫做依賴食物而斷除對食物的執著。』 『依賴驕慢而斷除驕慢的，
English version Venerable Ananda, in the morning, having dressed and taken his bowl, went to the place where that bhikkhuni was. That bhikkhuni, seeing Venerable Ananda coming from afar, lay naked on her bed. Venerable Ananda, seeing the bhikkhuni's body from afar, immediately restrained his senses, turned his back, and stood with his back to her. That bhikkhuni, seeing Venerable Ananda restraining his senses and turning his back, immediately felt ashamed, got up, put on her clothes, spread out a seat, went out to greet Venerable Ananda, invited him to sit down, bowed at his feet, and then stood to one side. Then, Venerable Ananda taught her the Dharma, saying: 'Sister! This body is nourished by impure food, nourished by pride, nourished by craving, and nourished by lust. Sister! Those who rely on impure food should abandon impure food; those who rely on pride should abandon pride; those who rely on craving should abandon craving. Sister! What is meant by relying on impure food and abandoning impure food? It means that a noble disciple, when eating, reflects on the purpose of food, without attachment to pleasure, without pride, without seeking deliciousness, without seeking adornment, but for the sake of maintaining the body, for the sake of sustaining life, for the sake of curing hunger and thirst, for the sake of supporting the holy life, so that past feelings may cease, new feelings may not arise, cultivating practice, increasing strength, joy, and pure feelings, and should abide in this way. Just as a merchant uses ghee to maintain his cart, without attachment to pleasure, without pride, without seeking comfort, without seeking adornment, but for the sake of transporting goods; or like a sick person applying ghee to a wound, without attachment to pleasure, without pride, without seeking comfort, without seeking adornment, but for the sake of healing the wound. Likewise, a noble disciple reflects on the purpose of food when eating, without attachment to pleasure, without pride, without seeking deliciousness, without seeking adornment, but for the sake of sustaining life, for the sake of curing hunger and thirst, for the sake of supporting the holy life, so that past feelings may cease, new feelings may not arise, increasing strength, joy, and blameless pure feelings, and abiding peacefully. Sister! This is called abandoning attachment to food by relying on food.' 'Those who abandon pride by relying on pride,'
。云何依慢斷慢？謂弟子聞某尊者、某尊者弟子盡諸有漏，無漏心解脫、慧解脫，現法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有。』聞已，作是念：『彼聖弟子盡諸有漏，乃至自知不受後有。我今何故不盡諸有漏，何故不自知不受後有。』當於爾時則能斷諸有漏，乃至自知不受後有。姊妹！是名依慢斷慢。
「姊妹！云何依愛斷愛？謂聖弟子聞某尊者、某尊者弟子盡諸有漏，乃至自知不受後有。我等何不盡諸有漏，乃至自知不受後有。彼于爾時能斷諸有漏，乃至自知不受後有。姊妹！是名依愛斷愛。姊妹！無所行者，斷截淫慾、和合橋樑。」
尊者阿難說是法時，彼比丘尼遠塵離垢，得法眼凈，彼比丘尼見法、得法、覺法、入法，度狐疑，不由於他，于正法、律，心得無畏。禮尊者阿難足，白尊者阿難：
「我今發露悔過：愚癡不善，脫作如是不流類事；今于尊者阿難所，自見過、自知過，發露懺悔，哀愍故！」
尊者阿難語比丘尼：「汝今真實自見罪、自知罪，愚癡不善，汝自知作不類之罪，汝今自知、自見而悔過，于未來世得具足戒。我今受汝悔過，哀愍故，令汝善法增長，終不退滅
現代漢語譯本：如何依靠驕慢來斷除驕慢？是指弟子聽到某位尊者或某位尊者的弟子已經斷盡了一切煩惱，達到了無煩惱的心解脫和智慧解脫，在當下親自證悟並確信：『我的生死已經終結，清凈的修行已經完成，該做的已經做完，自己知道不會再有來生。』聽到這些后，他會這樣想：『那些聖弟子已經斷盡了一切煩惱，乃至自己知道不會再有來生。我為什麼不能斷盡一切煩惱，為什麼不能自己知道不會再有來生呢？』當他這樣想的時候，就能斷除一切煩惱，乃至自己知道不會再有來生。姐妹們，這叫做依靠驕慢來斷除驕慢。 現代漢語譯本：姐妹們，如何依靠愛慾來斷除愛慾？是指聖弟子聽到某位尊者或某位尊者的弟子已經斷盡了一切煩惱，乃至自己知道不會再有來生。我們為什麼不能斷盡一切煩惱，乃至自己知道不會再有來生呢？』當他這樣想的時候，就能斷除一切煩惱，乃至自己知道不會再有來生。姐妹們，這叫做依靠愛慾來斷除愛慾。姐妹們，無所執著的人，會斷絕淫慾，斬斷結合的橋樑。 現代漢語譯本：當尊者阿難說這些法的時候，那位比丘尼遠離了塵垢，獲得了清凈的法眼。那位比丘尼見到了法，得到了法，覺悟了法，進入了法，度過了疑惑，不再依賴他人，對於正法和戒律，內心感到無所畏懼。她禮拜尊者阿難的腳，對尊者阿難說： 現代漢語譯本：『我現在發露懺悔：因為愚癡和不善，做了這樣不合規矩的事情；現在在尊者阿難這裡，自己看到自己的過錯，自己知道自己的過錯，發露懺悔，請您慈悲憐憫！』 現代漢語譯本：尊者阿難對比丘尼說：『你現在真實地看到了自己的罪過，自己知道自己的罪過，因為愚癡和不善，你自己知道做了不合規矩的事情，你現在自己知道、自己看到而懺悔，在未來世會得到圓滿的戒律。我現在接受你的懺悔，因為慈悲憐憫，讓你善法增長，永遠不會退失。』
English version: How does one use conceit to overcome conceit? It is when a disciple hears that a certain venerable one or a disciple of a certain venerable one has eradicated all defilements, attained the undefiled liberation of mind and liberation through wisdom, and directly knows and testifies: 『Birth is destroyed, the holy life has been lived, what had to be done has been done, and there is no more future existence.』 Having heard this, he thinks: 『Those noble disciples have eradicated all defilements, and know for themselves that there is no more future existence. Why can』t I eradicate all defilements, and why can』t I know for myself that there is no more future existence?』 At that time, he is able to eradicate all defilements, and knows for himself that there is no more future existence. Sisters, this is called using conceit to overcome conceit. English version: Sisters, how does one use craving to overcome craving? It is when a noble disciple hears that a certain venerable one or a disciple of a certain venerable one has eradicated all defilements, and knows for himself that there is no more future existence. 『Why can』t we eradicate all defilements, and why can』t we know for ourselves that there is no more future existence?』 At that time, he is able to eradicate all defilements, and knows for himself that there is no more future existence. Sisters, this is called using craving to overcome craving. Sisters, one who is without attachment will cut off sexual desire and the bridge of union. English version: When Venerable Ananda spoke these teachings, that bhikkhuni was freed from dust and defilement, and obtained the pure eye of the Dhamma. That bhikkhuni saw the Dhamma, attained the Dhamma, awakened to the Dhamma, entered the Dhamma, overcame doubt, was no longer dependent on others, and in the true Dhamma and discipline, her mind was without fear. She bowed at the feet of Venerable Ananda and said to him: English version: 『I now confess my wrongdoing: out of ignorance and unskillfulness, I did such an improper thing; now, in the presence of Venerable Ananda, I see my own fault, I know my own fault, and I confess it, out of compassion!』 English version: Venerable Ananda said to the bhikkhuni: 『You have now truly seen your own fault, you know your own fault, out of ignorance and unskillfulness, you know that you did an improper thing, and now you know and see it and confess it, in the future you will obtain the complete precepts. I now accept your confession, out of compassion, so that your good qualities may increase and never diminish.』
。所以者何？若有自見罪、自知罪，能悔過者，于未來世得具足戒，善法增長，終不退滅。」
尊者阿難為彼比丘尼種種說法，示、教、照、喜已，從座起去。
（五六五）
如是我聞：
一時，佛在橋池人間遊行，與尊者阿難俱，至婆頭聚落國北身恕林中。
爾時，婆頭聚落諸童子聞尊者阿難橋池人間遊行，住婆頭聚落國北身恕林中。聞已，相呼聚集，往詣尊者阿難所，稽首禮尊者阿難足，退坐一面。
時，尊者阿難語諸童子言：「帝種！如來、應、等正覺說四種清凈，戒清凈、心清凈、見清凈、解脫清凈。
「云何為戒清凈？謂聖弟子住于戒，波羅提木叉，戒增長，威儀具足，于微細罪能生恐怖，受持學戒。戒身不滿者，能令滿足；已滿者，隨順執持，欲精進方便超出，精勤勇猛，堪能諸身心法，常能攝受，是名戒凈斷。
「苦種！云何名為心凈斷？謂聖弟子離欲、惡不善法，乃至第四禪具足住；定身未滿者令滿，已滿者隨順執受，欲精進乃至常執受，是名心凈斷。
「苦種！云何名為見凈斷？謂聖弟子聞大師說法。如是如是說法，則如是如是入如實正觀。如是如是得歡喜、得隨喜、得從於佛
現代漢語譯本：這是什麼原因呢？如果有人能自己發現自己的罪過，自己知道自己的罪過，並且能夠悔改過錯，那麼在未來的世間，他就能得到圓滿的戒律，善法增長，最終不會退失。 尊者阿難為那些比丘尼做了各種開示，用開導、教誨、啓發、歡喜的方式引導她們之後，就從座位上起身離開了。 （五六五） 我是這樣聽說的： 有一次，佛陀在橋池人間，與尊者阿難一起，來到了婆頭聚落國北邊的身恕林中。 當時，婆頭聚落的許多童子聽說尊者阿難在橋池人間，住在婆頭聚落國北邊的身恕林中。聽聞后，他們互相呼喚聚集，前往尊者阿難所在的地方，向尊者阿難行禮，退坐在一旁。 這時，尊者阿難對那些童子說：『各位帝種！如來、應供、正等覺說了四種清凈，即戒清凈、心清凈、見清凈、解脫清凈。』 『什麼是戒清凈呢？就是聖弟子安住于戒律，遵守波羅提木叉，戒律增長，威儀具足，對於細微的罪過也能產生恐懼，受持學習戒律。戒身不圓滿的，能使之圓滿；已經圓滿的，能隨順執持，想要精進方便超出，精勤勇猛，能夠攝受各種身心之法，常常能夠攝受，這叫做戒清凈。』 『各位苦種！什麼叫做心清凈呢？就是聖弟子遠離慾望、惡不善法，乃至具足安住于第四禪；定身未圓滿的使之圓滿，已圓滿的隨順執受，想要精進乃至常常執受，這叫做心清凈。』 『各位苦種！什麼叫做見清凈呢？就是聖弟子聽聞大師說法。這樣這樣地說法，就能夠這樣這樣地進入如實正觀。這樣這樣地得到歡喜、得到隨喜、從佛陀那裡得到……』
English version: What is the reason for this? If someone can see their own faults, know their own faults, and be able to repent, then in future lives, they will obtain complete precepts, good deeds will increase, and they will never regress. Venerable Ananda gave various teachings to those nuns, guiding them with instruction, teaching, enlightenment, and joy, and then rose from his seat and left. (565) Thus have I heard: Once, the Buddha was in the human realm of Bridge Pond, together with Venerable Ananda, and they arrived at the Shanshu Forest north of the village of Potou. At that time, many young men of Potou village heard that Venerable Ananda was in the human realm of Bridge Pond, staying in the Shanshu Forest north of Potou village. Having heard this, they called each other together and went to where Venerable Ananda was, bowed at Venerable Ananda's feet, and sat down to one side. Then, Venerable Ananda said to those young men: 'O noble ones! The Tathagata, the Worthy One, the Perfectly Enlightened One, has spoken of four kinds of purity: purity of precepts, purity of mind, purity of view, and purity of liberation.' 'What is purity of precepts? It is when a noble disciple abides in precepts, observes the Patimokkha, increases in precepts, is complete in deportment, feels fear for even the smallest offenses, and upholds and learns the precepts. If the body of precepts is not complete, they make it complete; if it is complete, they maintain it accordingly, desiring to strive for progress, being diligent and courageous, capable of receiving all bodily and mental dharmas, and always able to receive them. This is called purity of precepts.' 'O noble ones! What is called purity of mind? It is when a noble disciple is free from desire, evil, and unwholesome dharmas, and abides in the fourth jhana; if the body of concentration is not complete, they make it complete; if it is complete, they maintain it accordingly, desiring to strive for progress and always receiving it. This is called purity of mind.' 'O noble ones! What is called purity of view? It is when a noble disciple hears the Master's teachings. As the teachings are given in this way, they enter into true and correct insight in this way. In this way, they obtain joy, obtain rejoicing, and obtain from the Buddha...'
。
「複次，聖弟子不聞大師說法，然從餘明智尊重梵行者說，聞尊重梵行者如是如是說，則如是如是入如實觀察。如是如是觀察，于彼法得歡喜、隨喜，信于正法。
「複次，聖弟子不聞大師說法，亦復不聞明智尊重梵行者說，隨先所聞受持者重誦習，隨先所聞受持者如是如是重誦已。如是如是得入彼法，乃至信于正法。
「複次，聖弟子不聞大師說法，不聞明智尊重梵行者說，又復不能先所受持重誦習，然先所聞法為人廣說，先所聞法如是如是為人廣說。如是如是得入於法，正智觀察，乃至信于正法。
「複次，聖弟子不聞大師說法，復不聞明智尊重梵行者說，又復不能先所受持重誦習，亦復不以先所聞法為人廣說，然于先所聞法獨一靜處思惟觀察。如是如是思惟觀察，如是如是得入正法，乃至信于正法。如是從他聞，內正思惟，是名未起正見令起，已起正見令增廣；是名未滿戒身令滿，已滿者隨順攝受，欲精進方便，乃至常攝受，是名見凈斷。
「苦種！云何為解脫清凈斷？謂聖弟子貪心無慾解脫，恚、癡心無慾解脫。如是解脫，未滿者令滿，已滿者隨順攝受，欲精進乃至常攝受，是名解脫凈斷
現代漢語譯本 『再者，聖弟子沒有聽聞大師說法，而是從其他明智、受尊敬的修行者那裡聽聞，聽聞受尊敬的修行者如此如此說，就如此如此地進入如實觀察。如此如此觀察，對於那法生起歡喜、隨喜，信受正法。 『再者，聖弟子沒有聽聞大師說法，也沒有聽聞明智、受尊敬的修行者說法，而是隨著先前所聽聞、受持的（法）重誦習，隨著先前所聽聞、受持的（法）如此如此重誦之後。如此如此地得以進入那法，乃至信受正法。 『再者，聖弟子沒有聽聞大師說法，沒有聽聞明智、受尊敬的修行者說法，又不能將先前所受持的（法）重誦習，而是將先前所聽聞的法為人廣泛宣說，將先前所聽聞的法如此如此為人廣泛宣說。如此如此地得以進入於法，以正智觀察，乃至信受正法。 『再者，聖弟子沒有聽聞大師說法，也沒有聽聞明智、受尊敬的修行者說法，又不能將先前所受持的（法）重誦習，也沒有將先前所聽聞的法為人廣泛宣說，而是在先前所聽聞的法上獨自一人在安靜的地方思惟觀察。如此如此思惟觀察，如此如此地得以進入正法，乃至信受正法。像這樣從他人聽聞，內心正確思惟，這叫做未生起的正見令其生起，已生起的正見令其增長廣大；這叫做未圓滿的戒身令其圓滿，已圓滿的隨順攝受，想要精進方便，乃至常常攝受，這叫做見清凈斷。 『苦種！什麼是解脫清凈斷？就是聖弟子對於貪心沒有慾望而解脫，對於嗔恚、愚癡心沒有慾望而解脫。像這樣解脫，未圓滿的令其圓滿，已圓滿的隨順攝受，想要精進乃至常常攝受，這叫做解脫清凈斷。』
English version 'Furthermore, a noble disciple does not hear the Dharma from the Master, but hears from other wise and respected practitioners of the holy life, hearing the respected practitioners say thus and thus, then thus and thus enters into true observation. Observing thus and thus, he gains joy and delight in that Dharma, and believes in the true Dharma. 'Furthermore, a noble disciple does not hear the Dharma from the Master, nor does he hear from wise and respected practitioners of the holy life, but rather, following what he has previously heard and upheld, he repeats and practices it, and after repeating what he has previously heard and upheld thus and thus. Thus and thus he is able to enter into that Dharma, and even believes in the true Dharma. 'Furthermore, a noble disciple does not hear the Dharma from the Master, does not hear from wise and respected practitioners of the holy life, and is also unable to repeat and practice what he has previously upheld, but rather widely proclaims the Dharma he has previously heard to others, widely proclaiming the Dharma he has previously heard thus and thus to others. Thus and thus he is able to enter into the Dharma, observing with right wisdom, and even believes in the true Dharma. 'Furthermore, a noble disciple does not hear the Dharma from the Master, nor does he hear from wise and respected practitioners of the holy life, and is also unable to repeat and practice what he has previously upheld, nor does he widely proclaim the Dharma he has previously heard to others, but rather, in solitude and quiet, contemplates and observes the Dharma he has previously heard. Thus and thus contemplating and observing, thus and thus he is able to enter into the true Dharma, and even believes in the true Dharma. Thus, hearing from others, and rightly contemplating within, this is called causing right view to arise when it has not yet arisen, and causing right view to increase and expand when it has already arisen; this is called causing the unfulfilled body of precepts to be fulfilled, and the fulfilled to be followed and embraced, desiring to strive diligently, and even constantly embracing, this is called the purification of view. 'O Suffering Kind! What is the purification of liberation? It is when a noble disciple is liberated from desire for greed, and is liberated from desire for hatred and delusion. Such liberation, causing the unfulfilled to be fulfilled, and the fulfilled to be followed and embraced, desiring to strive diligently, and even constantly embracing, this is called the purification of liberation.'
。」
苦種！尊者阿難說是法時，婆頭聚落諸童子聞尊者阿難所說，歡喜隨喜，作禮而去。
（五六六）
如是我聞：
一時，佛住庵羅聚落庵羅林中，與眾上座比丘俱。
時，有質多羅長者詣諸上座比丘，稽首禮足，退坐一面。
時，諸上座比丘為質多羅長者種種說法，示、教、照、喜；種種說法，示、教、照、喜已，默然住。時，質多羅長者稽首禮諸上座比丘足，往詣那伽達多比丘房，稽首禮那伽達多比丘足，退坐一面。
時，那伽達多比丘問質多羅長者，如所說：
「枝青以白覆， 一輻轉之車， 離結觀察來， 斷流不復縛。
「長者！此偈有何義？」
質多羅長者言：「尊者那伽達多！世尊說此偈耶？」
答言：「如是。」
質多羅長者語尊者那伽達多言：「尊者！須臾默然，我當思惟此義。」
須臾默然思惟已，語尊者那伽達多言：「青者謂戒也，白覆謂解脫也，一輻者身念也，轉者轉出也，車者止觀也，離結者有三種結，謂貪、恚、癡。彼阿羅漢諸漏已盡、已滅、已知、已斷根本，如截多羅樹頭更不復生，未來世滅不起法。
「觀察者謂見也，來者人也，斷流者愛流於生死
現代漢語譯本 『苦種！』尊者阿難在說法時，婆頭聚落的眾童子聽聞尊者阿難所說，歡喜隨喜，行禮后離去。
（五六六）
如是我聞：
一時，佛陀住在庵羅聚落的庵羅林中，與眾多上座比丘在一起。
當時，有質多羅長者來到諸位上座比丘處，稽首禮足，退坐在一旁。
當時，諸位上座比丘為質多羅長者宣說種種佛法，開示、教導、啓發、令其歡喜；種種說法，開示、教導、啓發、令其歡喜后，便默然不語。當時，質多羅長者稽首禮諸位上座比丘的足，前往那伽達多比丘的住所，稽首禮那伽達多比丘的足，退坐在一旁。
當時，那伽達多比丘問質多羅長者，如所說：
『枝條青翠被白色覆蓋，一根輻條轉動的車輪， 脫離束縛觀察而來，斷絕流轉不再受縛。』
『長者！這偈頌是什麼意思？』
質多羅長者說：『尊者那伽達多！是世尊說這偈頌的嗎？』
回答說：『是的。』
質多羅長者對尊者那伽達多說：『尊者！請稍作沉默，我當思考這偈頌的含義。』
稍作沉默思考後，對尊者那伽達多說：『青色指的是戒律，白色覆蓋指的是解脫，一根輻條指的是身念，轉動指的是轉出，車輪指的是止觀，脫離束縛指的是有三種束縛，即貪、嗔、癡。那些阿羅漢的諸漏已經斷盡、已經滅除、已經知曉、已經斷除根本，如同砍斷多羅樹的樹頭不再生長，未來世滅盡不再生起。』
『觀察指的是見解，來指的是人，斷絕流轉指的是愛慾之流在生死中』
English version 'A bitter seed!' When the Venerable Ananda was teaching the Dharma, the boys of the Bhadraka village, having heard what the Venerable Ananda said, rejoiced and were pleased, paid their respects, and departed.
(566)
Thus have I heard:
At one time, the Buddha was dwelling in the Amra Grove in the Amra village, together with many elder monks.
Then, the householder Citra came to the elder monks, bowed his head at their feet, and sat down to one side.
Then, the elder monks taught the Dharma to the householder Citra in various ways, showing, instructing, illuminating, and gladdening him; having taught the Dharma in various ways, showing, instructing, illuminating, and gladdening him, they remained silent. Then, the householder Citra bowed his head at the feet of the elder monks, went to the dwelling of the monk Nagadatta, bowed his head at the feet of the monk Nagadatta, and sat down to one side.
Then, the monk Nagadatta asked the householder Citra, as it was said:
'Green branches covered with white, a wheel with one spoke turning, Having come observing, free from bonds, cutting off the flow, no longer bound.'
'Householder! What is the meaning of this verse?'
The householder Citra said, 'Venerable Nagadatta! Did the World-Honored One speak this verse?'
He replied, 'Yes, it is so.'
The householder Citra said to the Venerable Nagadatta, 'Venerable! Please be silent for a moment, I will contemplate the meaning of this verse.'
Having contemplated in silence for a moment, he said to the Venerable Nagadatta, 'Green refers to precepts, white covering refers to liberation, one spoke refers to mindfulness of the body, turning refers to turning out, the wheel refers to cessation and contemplation, free from bonds refers to the three bonds, namely greed, hatred, and delusion. Those Arhats whose outflows are exhausted, extinguished, known, and whose roots are cut off, like the top of a palm tree that has been cut off and will not grow again, will not arise in the future world.'
'Observing refers to view, coming refers to a person, cutting off the flow refers to the flow of desire in birth and death.'
。彼羅漢比丘諸漏已盡、已知，斷其根本，如截多羅樹頭不復生，于未來世成不起法。
「不縛者謂三縛，貪慾縛、瞋恚縛、愚癡縛，彼阿羅漢比丘諸漏已盡、已斷、已知，斷其根本，如截多羅樹頭更不復生，于未來世成不起法。是故，尊者那伽達多！世尊說此偈：
「枝青以白覆， 一輻轉之車， 離結觀察來， 斷流不復縛。
「此世尊所說偈，我已分別也。」
尊者那伽達多問質多羅長者言：「此義汝先聞耶？」
答言：「不聞。」
尊者那伽達多言：「長者！汝得善利，於此甚深佛法，賢聖慧眼得入。」
時，質多羅長者聞尊者那伽達多所說，歡喜隨喜，作禮而去。
（五六七）
如是我聞：
一時，佛住庵羅聚落庵羅林精舍，與眾多上座比丘俱。
時，有質多羅長者詣諸上座比丘所，稽首禮足，退坐一面。時，諸上座比丘為質多羅長者種種說法，示、教、照、喜；示、教、照、喜已，默然住。
時，質多羅長者詣尊者那伽達多比丘所，稽首禮足，退坐一面。尊者那伽達多告質多羅長者：「有無量心三昧、無相心三昧、無所有心三昧、空心三昧
現代漢語譯本： 『那些阿羅漢比丘，他們的煩惱已經斷盡、已經明瞭，連根拔除，就像砍斷多羅樹的樹頭一樣不再生長，在未來的世間不會再產生。』 『所謂『不被束縛』，指的是三種束縛：貪慾的束縛、嗔恚的束縛、愚癡的束縛。那些阿羅漢比丘，他們的煩惱已經斷盡、已經斷除、已經明瞭，連根拔除，就像砍斷多羅樹的樹頭一樣不再生長，在未來的世間不會再產生。因此，尊者那伽達多！世尊說了這首偈：』 『枝條青翠被白色覆蓋，一個輪輻轉動的車輪，遠離束縛觀察而來，斷絕了流轉不再被束縛。』 『這首世尊所說的偈，我已經解釋清楚了。』 尊者那伽達多問質多羅長者說：『這個道理你之前聽過嗎？』 回答說：『沒有聽過。』 尊者那伽達多說：『長者！你真是得到了很大的利益，對於這甚深的佛法，能夠以賢聖的智慧之眼得以進入。』 當時，質多羅長者聽了尊者那伽達多所說的話，歡喜讚歎，行禮后離開了。 （五六七） 我聽到是這樣： 一時，佛陀住在庵羅聚落的庵羅林精舍，與眾多上座比丘在一起。 當時，有質多羅長者來到各位上座比丘那裡，頂禮他們的雙足，然後退坐在一旁。當時，各位上座比丘為質多羅長者說了種種佛法，開示、教導、啓發、使他歡喜；開示、教導、啓發、使他歡喜之後，就默默地住下來。 當時，質多羅長者來到尊者那伽達多比丘那裡，頂禮他的雙足，然後退坐在一旁。尊者那伽達多告訴質多羅長者說：『有無量心三昧、無相心三昧、無所有心三昧、空心三昧』
English version: 'Those Arhat monks, their defilements are exhausted, known, their roots are severed, like cutting off the top of a Tala tree, they will not grow again, and in the future world, they will not arise again.' 'The so-called 'not bound' refers to three bonds: the bond of greed, the bond of hatred, and the bond of ignorance. Those Arhat monks, their defilements are exhausted, severed, and known, their roots are severed, like cutting off the top of a Tala tree, they will not grow again, and in the future world, they will not arise again. Therefore, Venerable Nagadatta! The World Honored One spoke this verse:' 'Green branches covered with white, a wheel with one spoke turning, having come observing from detachment, having cut off the flow, no longer bound.' 'This verse spoken by the World Honored One, I have explained clearly.' Venerable Nagadatta asked the elder Cittara, 'Have you heard this meaning before?' He replied, 'I have not heard it.' Venerable Nagadatta said, 'Elder! You have truly gained great benefit, for in this profound Dharma of the Buddha, you are able to enter with the wise eye of the noble ones.' At that time, the elder Cittara, having heard what Venerable Nagadatta said, rejoiced and praised, paid his respects, and departed. (567) Thus have I heard: At one time, the Buddha was dwelling in the Amra Grove Monastery in Amra Village, together with many senior monks. At that time, the elder Cittara went to where the senior monks were, bowed at their feet, and sat down to one side. At that time, the senior monks spoke various teachings to the elder Cittara, showing, teaching, illuminating, and gladdening him; having shown, taught, illuminated, and gladdened him, they remained silent. At that time, the elder Cittara went to where Venerable Nagadatta was, bowed at his feet, and sat down to one side. Venerable Nagadatta said to the elder Cittara, 'There is the Samadhi of immeasurable mind, the Samadhi of no-sign mind, the Samadhi of nothingness mind, and the Samadhi of emptiness mind.'
。云何？長者！此法為種種義故種種名？為一義有種種名？」
質多羅長者問尊者那伽達多：「此諸三昧為世尊所說？為尊者自意說耶？」
尊者那伽達多答言：「此世尊所說。」
質多羅長者語尊者那伽達多：「聽我小思惟此義，然後當答。」
須臾思惟已，語尊者那伽達多：「有法種種義、種種句、種種味，有法一義種種味。」
復問長者：「云何有法種種義、種種句、種種味？」
長者答言：「無量三昧者，謂聖弟子心與慈俱，無怨、無憎、無恚，寬弘重心，無量修習普緣，一方充滿。如是二方、三方、四方上下，一切世間心與慈俱，無怨、無憎、無恚，寬弘重心，無量修習，充滿諸方，一切世間普緣住，是名無量三昧。云何為無相三昧？謂聖弟子於一切相不念，無相心三昧，身作證，是名無相心三昧。云何無所有心三昧？謂聖弟子度一切無量識入處，無所有，無所有心住，是名無所有心三昧。云何空三昧？謂聖弟子世間空，世間空如實觀察，常住不變易，非我、非我所，是名空心三昧，是名為法種種義、種種句、種種味
現代漢語譯本：『怎麼樣？長者！』這些法是因為種種意義而有種種名稱呢？還是因為一個意義而有種種名稱？』 質多羅長者問尊者那伽達多：『這些三昧是世尊所說的嗎？還是尊者您自己理解說的呢？』 尊者那伽達多回答說：『這是世尊所說的。』 質多羅長者對尊者那伽達多說：『請允許我稍微思考一下這個道理，然後我再回答。』 過了一會兒思考後，他告訴尊者那伽達多：『有的法有種種意義、種種語句、種種味道，有的法只有一個意義卻有種種味道。』 他又問長者：『怎麼樣是有法有種種意義、種種語句、種種味道呢？』 長者回答說：『無量三昧，是指聖弟子心中充滿慈愛，沒有怨恨、沒有憎惡、沒有憤怒，心胸寬廣，重心穩定，無量地修習，普遍地緣著一方。像這樣，二方、三方、四方、上下，一切世間心中都充滿慈愛，沒有怨恨、沒有憎惡、沒有憤怒，心胸寬廣，重心穩定，無量地修習，充滿各個方向，普遍地緣著一切世間而住，這叫做無量三昧。什麼是無相三昧呢？是指聖弟子對於一切相都不執著，以無相的心入三昧，身體力行地證悟，這叫做無相心三昧。什麼是無所有心三昧呢？是指聖弟子超越一切無量識入處，達到無所有，以無所有的心安住，這叫做無所有心三昧。什麼是空三昧呢？是指聖弟子觀察到世間是空的，如實地觀察到世間的空性，常住不變易，不是我，也不是我所擁有的，這叫做空心三昧，這就是所謂的法有種種意義、種種語句、種種味道。』
English version: 'How is it, Elder? Is this Dharma named in various ways because of various meanings, or does it have various names for one meaning?' The Elder Cittara asked the Venerable Nāgadatta, 'Are these samādhis spoken by the Blessed One, or are they spoken from your own understanding?' The Venerable Nāgadatta replied, 'These are spoken by the Blessed One.' The Elder Cittara said to the Venerable Nāgadatta, 'Allow me to contemplate this meaning a little, and then I will answer.' After contemplating for a moment, he said to the Venerable Nāgadatta, 'Some dharmas have various meanings, various phrases, and various flavors, while some dharmas have one meaning but various flavors.' He further asked the Elder, 'How is it that some dharmas have various meanings, various phrases, and various flavors?' The Elder replied, 'The immeasurable samādhi refers to a noble disciple whose heart is filled with loving-kindness, without resentment, without hatred, without anger, with a broad and stable mind, practicing immeasurably, universally focusing on one direction. Likewise, in two directions, three directions, four directions, above and below, the whole world is filled with loving-kindness, without resentment, without hatred, without anger, with a broad and stable mind, practicing immeasurably, filling all directions, universally dwelling on the whole world. This is called immeasurable samādhi. What is the signless samādhi? It refers to a noble disciple who does not cling to any signs, enters samādhi with a signless mind, and realizes it through bodily experience. This is called signless mind samādhi. What is the nothingness mind samādhi? It refers to a noble disciple who transcends all the realms of immeasurable consciousness, reaches nothingness, and dwells with a mind of nothingness. This is called nothingness mind samādhi. What is the emptiness samādhi? It refers to a noble disciple who observes that the world is empty, truly observes the emptiness of the world, remains constant and unchanging, not 'I' nor 'mine'. This is called emptiness mind samādhi. This is what is meant by dharmas having various meanings, various phrases, and various flavors.'
。」
復問長者：「云何法一義種種味？」
答言：「尊者！謂貪有量，若無諍者第一無量，謂貪者是有相，恚、癡者是有相，無諍者是無相。貪者是所有，恚、癡者是所有，無諍者是無所有。複次，無諍者空，于貪空，于恚、癡空，常住不變易空，非我、非我所，是名法一義種種味。」
尊者那伽達多問言：「云何？長者！此義汝先所聞耶？」
答言：「尊者！不聞。」
復告長者：「汝得大利，于甚深佛法，現賢聖慧眼得入。」
質多羅長者聞尊者那伽達多所說，歡喜隨喜，作禮而去。
（五六八）
如是我聞：
一時，佛住庵羅聚落庵羅林中，與諸上座比丘俱。
時，有質多羅長者詣諸上座比丘所，禮諸上座已，詣尊者伽摩比丘所，稽首禮足，退坐一面，白尊者伽摩比丘：「所謂行者，云何名行？」
伽摩比丘言：「行者，謂三行，身行、口行、意行。」
復問：「云何身行？云何口行？云何意行？」
答言：「長者！出息、入息名為身行。有覺、有觀名為口行。想、思名為意行
現代漢語譯本 然後（那伽達多）又問長者：『為什麼說一個法有種種不同的意義？』 長者回答說：『尊者，所謂貪慾是有量的，如果沒有爭鬥，那就是第一無量。貪慾是有相的，嗔恚和愚癡也是有相的，沒有爭鬥是無相的。貪慾是所有，嗔恚和愚癡是所有，沒有爭鬥是無所有。再者，沒有爭鬥是空，對於貪慾是空，對於嗔恚和愚癡是空，常住不變易是空，非我，非我所，這就是所謂一個法有種種不同的意義。』 尊者那伽達多問道：『長者，這個道理是你以前聽過的嗎？』 長者回答說：『尊者，我沒有聽過。』 （那伽達多）又告訴長者：『你獲得了大利益，在甚深的佛法中，現在以賢聖的智慧之眼得以進入。』 質多羅長者聽了尊者那伽達多所說，歡喜隨喜，作禮后離去。 （五六八） 我是這樣聽說的： 一時，佛陀住在庵羅聚落的庵羅林中，與眾上座比丘在一起。 當時，有質多羅長者來到眾上座比丘處，向眾上座行禮后，來到尊者伽摩比丘處，稽首禮足，退坐在一旁，問尊者伽摩比丘：『所謂行，是什麼叫做行？』 伽摩比丘說：『所謂行，是指三種行，身行、口行、意行。』 （質多羅）又問：『什麼是身行？什麼是口行？什麼是意行？』 （伽摩比丘）回答說：『長者，出息和入息叫做身行。有覺和有觀叫做口行。想和思叫做意行。』
English version Then (Nāgadatta) further asked the elder: 'Why is it said that one dharma has various different meanings?' The elder replied: 'Venerable one, so-called greed is limited, if there is no conflict, then it is the first immeasurable. Greed is with form, anger and ignorance are also with form, no conflict is without form. Greed is possession, anger and ignorance are possession, no conflict is non-possession. Furthermore, no conflict is empty, it is empty of greed, empty of anger and ignorance, constant and unchanging is empty, not self, not belonging to self, this is what is called one dharma having various different meanings.' Venerable Nāgadatta asked: 'Elder, is this principle something you have heard before?' The elder replied: 'Venerable one, I have not heard it.' (Nāgadatta) then told the elder: 'You have gained great benefit, in the profound Buddha-dharma, now with the wise and noble eye of wisdom you are able to enter.' The elder Cittara, having heard what Venerable Nāgadatta said, rejoiced and followed with joy, paid respects and departed. (568) Thus have I heard: At one time, the Buddha was dwelling in the Mango Grove in the Mango Village, together with many senior monks. At that time, the elder Cittara came to where the senior monks were, after paying respects to the senior monks, he went to where Venerable Gāma was, bowed his head to his feet, sat down to one side, and asked Venerable Gāma: 'What is meant by the term 'action'?' Venerable Gāma said: 'So-called action refers to three actions, bodily action, verbal action, and mental action.' (Cittara) further asked: 'What is bodily action? What is verbal action? What is mental action?' (Venerable Gāma) replied: 'Elder, exhaling and inhaling are called bodily action. Having awareness and observation is called verbal action. Perception and thought are called mental action.'
。」
復問：「何故出息、入息名為身行？有覺、有觀名為口行？想、思名為意行？」
答：「長者！出息、入息是身法，依于身、屬於身、依身轉，是故出息、入息名為身行。有覺、有觀故則口語，是故有覺、有觀是口行。想、思是意行，依於心、屬於心、依心轉，是故想、思是意行。」
復問：「尊者！覺、觀已，發口語，是覺、觀名為口行。想、思是心數法，依於心、屬於心想轉，是故想、思名為意行。」
復問：「尊者！有幾法？
「若人捨身時， 彼身尸臥地， 棄于丘塳間， 無心如木石。」
答言：「長者！
「壽暖及與識， 捨身時俱舍， 彼身棄塳間， 無心如木石。」
復問：「尊者！若死、若入滅盡正受，有差別不？」
答：「舍于壽暖，諸根悉壞，身命分離，是名為死。滅盡定者，身、口、意行滅，不捨壽命，不離於暖，諸根不壞，身命相屬，此則命終、入滅正受差別之相。」
復問：「尊者！云何入滅正受？」
答言：「長者！入滅正受，不言：『我入滅正受，我當入滅正受。』然先作如是漸息方便，如先方便，向入正受
現代漢語譯本 又問：『為什麼出息、入息稱為身行？有覺、有觀稱為口行？想、思稱為意行？』 回答說：『長者！出息、入息是身體的活動，依賴於身體、屬於身體、隨著身體運轉，所以出息、入息稱為身行。因為有覺、有觀才會有口語，所以有覺、有觀是口行。想、思是意念的活動，依賴於心、屬於心、隨著心運轉，所以想、思是意行。』 又問：『尊者！覺、觀之後，才發出口語，所以覺、觀稱為口行。想、思是心所法，依賴於心、屬於心、隨著心運轉，所以想、思稱為意行。』 又問：『尊者！有幾種法？』 『如果人捨棄身體時，那身體就躺在地上，被遺棄在墳墓之間，沒有心識如同木頭石頭。』 回答說：『長者！』 『壽命、溫暖和意識，在捨棄身體時一同捨棄，那身體被遺棄在墳墓之間，沒有心識如同木頭石頭。』 又問：『尊者！如果死亡、如果進入滅盡正受，有差別嗎？』 回答說：『捨棄壽命和溫暖，所有感官都壞滅，身體和生命分離，這稱為死亡。進入滅盡定的人，身、口、意行都滅盡，但不捨棄壽命，不離開溫暖，感官不壞滅，身體和生命相連，這就是死亡和進入滅盡正受的差別之處。』 又問：『尊者！如何進入滅盡正受？』 回答說：『長者！進入滅盡正受，不會說：『我進入滅盡正受，我將要進入滅盡正受。』而是先逐步進行止息的方便，如同先前的方便，趨向進入正受。』
English version Again he asked: 'Why are exhaling and inhaling called bodily action? Why are initial thought and sustained thought called verbal action? Why are perception and thought called mental action?' He answered: 'Elder! Exhaling and inhaling are bodily functions, they depend on the body, belong to the body, and move with the body, therefore exhaling and inhaling are called bodily action. Because there is initial thought and sustained thought, there is verbal speech, therefore initial thought and sustained thought are verbal action. Perception and thought are mental actions, they depend on the mind, belong to the mind, and move with the mind, therefore perception and thought are mental action.' Again he asked: 'Venerable one! After initial thought and sustained thought, verbal speech is produced, therefore initial thought and sustained thought are called verbal action. Perception and thought are mental phenomena, they depend on the mind, belong to the mind, and move with the mind, therefore perception and thought are called mental action.' Again he asked: 'Venerable one! How many phenomena are there?' 'When a person abandons the body, that body lies on the ground, abandoned among the mounds, without consciousness like wood or stone.' He answered: 'Elder!' 'Life, warmth, and consciousness, are abandoned together when the body is abandoned, that body is abandoned among the mounds, without consciousness like wood or stone.' Again he asked: 'Venerable one! Is there a difference between death and entering the cessation of perception and feeling?' He answered: 'Abandoning life and warmth, all the senses are destroyed, the body and life are separated, this is called death. One who enters the cessation of perception and feeling, bodily, verbal, and mental actions cease, but life is not abandoned, warmth is not departed, the senses are not destroyed, the body and life are connected, this is the difference between death and entering the cessation of perception and feeling.' Again he asked: 'Venerable one! How does one enter the cessation of perception and feeling?' He answered: 'Elder! Entering the cessation of perception and feeling, one does not say: 『I am entering the cessation of perception and feeling, I will enter the cessation of perception and feeling.』 But rather, one first gradually practices the means of cessation, like the previous means, moving towards entering the cessation.'
。」
復問：「尊者！入滅正受時，先滅何法？為身行、為口行、為意行耶？」
答言：「長者！入滅正受者，先滅口行，次身行、次意行。」
復問：「尊者！云何為出滅正受？」
答言：「長者！出滅正受者亦不念言：『我今出正受，我當出正受。』然先已作方便心，如其先心而起。」
復問：「尊者！起滅正受者，何法先起，為身行、為口行、為意行耶？」
答言：「長者！從滅正受起者，意行先起，次身行，后口行。」
復問：「尊者！入滅正受者。云何順趣、流注、浚輸？」
答言：「長者！入滅正受者，順趣于離、流注于離、浚輸于離，順趣于出、流注于出、浚輸于出，順趣涅槃、流注涅槃、浚輸涅槃。」
復問：「尊者！住滅正受時，為觸幾觸？」
答言：「長者！觸不動、觸無相、觸無所有。」
復問：「尊者！入滅正受時，為作幾法？」
答言：「長者！此應先問，何故今問，然當爲汝說。比丘入滅正受者，作於二法，止以觀。」
時，質多羅長者聞尊者迦摩所說，歡喜隨喜，作禮而去。
（五六九）
如是我聞：
一時，佛住庵羅聚落庵羅林中，與眾多上座比丘俱
現代漢語譯本 又問：『尊者！進入滅盡定的時候，先滅除哪種行為？是身行、口行還是意行呢？』 回答說：『長者！進入滅盡定的人，先滅除口行，其次是身行，最後是意行。』 又問：『尊者！如何從滅盡定中出來呢？』 回答說：『長者！從滅盡定中出來的人也不會想：『我現在要出定，我將要出定。』而是先有了方便的心，然後按照先前的心念而起身。』 又問：『尊者！從滅盡定中起來的時候，哪種行為先產生？是身行、口行還是意行呢？』 回答說：『長者！從滅盡定中起來的人，意行先產生，其次是身行，最後是口行。』 又問：『尊者！進入滅盡定的人，如何順應、流注、導向呢？』 回答說：『長者！進入滅盡定的人，順應于遠離、流注于遠離、導向于遠離，順應于出離、流注于出離、導向于出離，順應涅槃、流注涅槃、導向涅槃。』 又問：『尊者！住在滅盡定中的時候，會觸及幾種觸？』 回答說：『長者！觸及不動、觸及無相、觸及無所有。』 又問：『尊者！進入滅盡定的時候，會作幾種法？』 回答說：『長者！這個問題應該先問，為何現在才問，但還是為你解答。比丘進入滅盡定的時候，會作兩種法，即止和觀。』 當時，質多羅長者聽了尊者迦摩所說，歡喜隨喜，行禮后離去。 （五六九） 如是我聞： 一時，佛住在庵羅聚落的庵羅林中，與眾多上座比丘在一起。
English version Again he asked: 'Venerable sir, when entering the cessation of perception and feeling, what ceases first? Is it bodily action, verbal action, or mental action?' He replied: 'Layman, when entering the cessation of perception and feeling, verbal action ceases first, then bodily action, and lastly mental action.' Again he asked: 'Venerable sir, how does one emerge from the cessation of perception and feeling?' He replied: 'Layman, one emerging from the cessation of perception and feeling does not think: 『I am now emerging from the cessation, I will emerge from the cessation.』 Rather, one has already prepared the mind, and arises according to that prior intention.' Again he asked: 'Venerable sir, when arising from the cessation of perception and feeling, what arises first? Is it bodily action, verbal action, or mental action?' He replied: 'Layman, when arising from the cessation of perception and feeling, mental action arises first, then bodily action, and lastly verbal action.' Again he asked: 'Venerable sir, how does one who enters the cessation of perception and feeling incline, flow, and tend?' He replied: 'Layman, one who enters the cessation of perception and feeling inclines towards seclusion, flows towards seclusion, and tends towards seclusion; inclines towards detachment, flows towards detachment, and tends towards detachment; inclines towards Nirvana, flows towards Nirvana, and tends towards Nirvana.' Again he asked: 'Venerable sir, while dwelling in the cessation of perception and feeling, what kinds of contact are experienced?' He replied: 'Layman, contact with the unmoving, contact with the signless, contact with the nothingness.' Again he asked: 'Venerable sir, when entering the cessation of perception and feeling, what kinds of mental acts are performed?' He replied: 'Layman, this should have been asked earlier, why do you ask now? But I will tell you. A bhikkhu entering the cessation of perception and feeling performs two mental acts: tranquility and insight.' Then, the householder Cittara, having heard what the venerable Kamma had said, rejoiced and was pleased, and after paying homage, departed. (569) Thus have I heard: At one time, the Buddha was dwelling in the Mango Grove in the village of Ambala, together with many elder bhikkhus.
。
時，質多羅長者詣諸上座比丘所，稽首禮足，於一面坐。諸上座比丘為質多羅長者種種說法，示、教、照、喜；示、教、照、喜已，默然住。
時，質多羅長者從座起，偏袒右肩，右膝著地，合十指掌，請諸上座言：「唯愿諸尊受我薄食。」時，諸上座默然受請。
時，彼長者知諸上座默然受請已，禮足而去。還歸自家，辦種種飲食，敷床座，晨朝遣使白：「時到。」
時，諸上座著衣持缽，至長者舍，就座而坐，長者稽首禮諸上座足，於一面坐。白諸上座：「所謂種種界，云何為種種界？」
時，諸上座默然而住。如是再三。
爾時，尊者梨犀達多眾中下坐，白諸上座比丘言：「諸尊！我欲答彼長者所問。」
諸上座答言：「可。」
長者質多羅即問言：「尊者！所謂種種界，何等種種界？」
梨犀達多答言：「長者！眼界異、色界異、眼識界異；耳界異、聲界異、耳識界異；鼻界異、香界異、鼻識界異；舌界異、味界異、舌識界異；身界異、觸界異、身識界異；意界異、法界異、意識界異。如是，長者！是名種種界。」
爾時，質多羅長者下種種凈美飲食供養。眾僧食已，澡嗽、洗缽訖，質多羅長者敷一卑床，于上座前坐聽法
現代漢語譯本 當時，質多羅長者來到各位上座比丘的住所，頂禮他們的雙足，然後在一旁坐下。各位上座比丘為質多羅長者宣講各種佛法，開示、教導、啓發、令其歡喜；開示、教導、啓發、令其歡喜后，便默然不語。 這時，質多羅長者從座位上起身，袒露右肩，右膝跪地，合起雙手，恭敬地請求各位上座說：『唯愿各位尊者接受我準備的粗茶淡飯。』當時，各位上座默然接受了他的邀請。 這時，那位長者知道各位上座默然接受邀請后，便頂禮他們的雙足離去。回到自己家中，準備各種飲食，鋪設床座，清晨派人告知：『時間到了。』 這時，各位上座穿好衣服，拿著缽，來到長者的住所，坐到座位上，長者頂禮各位上座的雙足，在一旁坐下。他問各位上座：『所謂的種種界，什麼是種種界呢？』 當時，各位上座默然不語。這樣問了三次。 這時，尊者梨犀達多從僧眾中起身，走到下座，對各位上座比丘說：『各位尊者！我願意回答這位長者的問題。』 各位上座回答說：『可以。』 長者質多羅立即問道：『尊者！所謂的種種界，是什麼樣的種種界呢？』 梨犀達多回答說：『長者！眼界不同、色界不同、眼識界不同；耳界不同、聲界不同、耳識界不同；鼻界不同、香界不同、鼻識界不同；舌界不同、味界不同、舌識界不同；身界不同、觸界不同、身識界不同；意界不同、法界不同、意識界不同。如此，長者！這就是所謂的種種界。』 這時，質多羅長者拿出各種乾淨美味的食物供養。僧眾用完餐后，漱口、洗缽完畢，質多羅長者鋪設一張矮床，在上座面前坐下聽法。
English version At that time, the elder Citra went to the places of the senior monks, bowed his head to their feet, and sat down on one side. The senior monks expounded various teachings to the elder Citra, showing, teaching, illuminating, and gladdening him; having shown, taught, illuminated, and gladdened him, they remained silent. Then, the elder Citra rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms together, and respectfully requested the senior monks, saying, 'May the venerable ones accept my humble meal.' At that time, the senior monks silently accepted his invitation. Then, that elder, knowing that the senior monks had silently accepted his invitation, bowed to their feet and departed. Returning to his own home, he prepared various foods, laid out seats, and in the morning sent a messenger to announce, 'The time has come.' Then, the senior monks put on their robes, took their bowls, went to the elder's house, and sat down in their seats. The elder bowed to the feet of the senior monks and sat down on one side. He asked the senior monks, 'What are the various realms that are called the various realms?' At that time, the senior monks remained silent. This was asked three times. Then, the venerable Rishidatta rose from the assembly, went to the lower seat, and said to the senior monks, 'Venerable ones! I wish to answer the question of that elder.' The senior monks replied, 'You may.' The elder Citra immediately asked, 'Venerable one! What are the various realms that are called the various realms?' Rishidatta replied, 'Elder! The eye realm is different, the form realm is different, the eye consciousness realm is different; the ear realm is different, the sound realm is different, the ear consciousness realm is different; the nose realm is different, the smell realm is different, the nose consciousness realm is different; the tongue realm is different, the taste realm is different, the tongue consciousness realm is different; the body realm is different, the touch realm is different, the body consciousness realm is different; the mind realm is different, the dharma realm is different, the mind consciousness realm is different. Thus, elder! These are called the various realms.' Then, the elder Citra offered various clean and delicious foods. After the monks had eaten, rinsed their mouths, and washed their bowls, the elder Citra laid out a low bed and sat before the senior monks to listen to the Dharma.
。
爾時，上座為長者種種說法，示、教、照、喜已，從座起去。
時，諸上座于路中語梨犀達多：「善哉！善哉！梨犀達多比丘！汝真辯捷，知事而說，若於余時，汝應常如此應。」
時，諸上座聞梨犀達多所說，歡喜奉行。
（五七〇）
如是我聞：
一時，佛住庵羅聚落庵羅林中，與眾多上座比丘俱。
時，質多羅長者詣諸上座所，稽首禮足，退坐一面，白諸上座言：「諸世間所見，或說有我，或說眾生，或說壽命，或說世間吉兇。云何？尊者！此諸異見，何本、何集、何生、何轉？」
時，諸上座默然不答。如是三問，亦三默然。
時，有一下座比丘名梨犀達多，白諸上座言：「我欲答彼長者所問。」
諸上座言：「善能答者答。」
時，長者即問梨犀達多：「尊者！凡世間所見，何本、何集、何生、何轉？」
尊者梨犀達多答言：「長者！凡世間所見，或言有我，或說眾生，或說壽命，或說世間吉兇，斯等諸見，一切皆以身見為本，身見集、身見生、身見轉
現代漢語譯本 當時，上座為長者做了各種開示，通過展示、教導、啓發和喜悅的方式，然後從座位上起身離去。 這時，各位上座在路上對梨犀達多說：『太好了！太好了！梨犀達多比丘！你真是辯才敏捷，懂得事情並能說出來，如果以後有其他機會，你應該常常這樣。』 當時，各位上座聽了梨犀達多所說的話，都歡喜地接受並實行。 （五七〇） 我是這樣聽說的： 一時，佛陀住在庵羅聚落的庵羅林中，與眾多上座比丘在一起。 當時，質多羅長者來到各位上座所在的地方，向他們頂禮問候，然後退坐在一旁，對各位上座說：『世間所見的各種觀點，有的說有『我』，有的說有眾生，有的說有壽命，有的說世間有吉兇。請問，各位尊者！這些不同的見解，它們的根本、集起、產生和轉變是什麼？』 當時，各位上座都沉默不語，沒有回答。這樣問了三次，他們也沉默了三次。 當時，有一位下座比丘名叫梨犀達多，對各位上座說：『我想要回答那位長者所問的問題。』 各位上座說：『能回答的人就回答吧。』 當時，長者就問梨犀達多：『尊者！凡是世間所見的各種觀點，它們的根本、集起、產生和轉變是什麼？』 尊者梨犀達多回答說：『長者！凡是世間所見的各種觀點，有的說有『我』，有的說有眾生，有的說有壽命，有的說世間有吉兇，所有這些見解，一切都以身見為根本，由身見集起、由身見產生、由身見轉變。』
English version At that time, the senior monks, having spoken to the elder in various ways, showing, teaching, enlightening, and gladdening him, rose from their seats and departed. Then, the senior monks on the road said to Rishidatta: 'Excellent! Excellent! Bhikkhu Rishidatta! You are truly eloquent, knowing the matter and speaking accordingly. If there are other times, you should always be like this.' At that time, the senior monks, having heard what Rishidatta had said, joyfully accepted and practiced it. (570) Thus have I heard: At one time, the Buddha was dwelling in the Mango Grove in the Mango Village, together with many senior monks. Then, the elder Chitra came to where the senior monks were, bowed his head to their feet, and sat down to one side, saying to the senior monks: 'The various views seen in the world, some say there is a 'self', some say there are beings, some say there is a life span, and some say there are good and bad omens in the world. How is it, venerable ones? What is the root, the origin, the arising, and the transformation of these different views?' At that time, the senior monks remained silent and did not answer. He asked three times, and they remained silent three times. Then, there was a junior monk named Rishidatta, who said to the senior monks: 'I wish to answer the question asked by that elder.' The senior monks said: 'Let whoever can answer, answer.' Then, the elder asked Rishidatta: 'Venerable one! What is the root, the origin, the arising, and the transformation of all the views seen in the world?' Venerable Rishidatta replied: 'Elder! All the views seen in the world, some saying there is a 'self', some saying there are beings, some saying there is a life span, and some saying there are good and bad omens in the world, all these views are rooted in the view of self, arise from the view of self, are produced by the view of self, and are transformed by the view of self.'
。」
復問：「尊者！云何為身見？」
答言：「長者！愚癡無聞凡夫見色是我、色異我、色中我、我中色，受、想、行、識見是我、識異我、我中識、識中我。長者！是名身見。」
復問：「尊者！云何得無此身見？」
答言：「長者！謂多聞聖弟子不見色是我，不見色異我，不見我中色、色中我；不見受、想、行、識是我，不見識異我，不見我中識、識中我，是名得無身見。」
復問：「尊者！其父何名？於何所生？」
答言：「長者！我生於後方長者家。」
質多羅長者語尊者梨犀達多：「我及尊者二父本是善知識。」
梨犀達多答言：「如是，長者！」
質多羅長者語梨犀達多言：「尊者若能住此庵羅林中，我盡形壽供養衣服、飲食、隨病湯藥，尊者梨犀達多默然受請。」
時，尊者梨犀達多受質多羅長者請，供養障礙故，久不詣世尊所。
時，諸上座比丘為質多羅長者種種說法，示、教、照、喜；示、教、照、喜已，質多羅長者歡喜隨喜，作禮而去。
（五七一）
如是我聞：
一時，佛住庵羅聚落庵羅林中，與眾多上座比丘俱
現代漢語譯本 又問：『尊者！什麼是身見？』 答道：『長者！愚癡無知的凡夫認為色是我，色與我不同，我在色中，色在我中；受、想、行、識是我，識與我不同，我在識中，識在我中。長者！這叫做身見。』 又問：『尊者！如何才能沒有這種身見？』 答道：『長者！所謂多聞的聖弟子，不認為色是我，不認為色與我不同，不認為我在色中，色在我中；不認為受、想、行、識是我，不認為識與我不同，不認為我在識中，識在我中，這就叫做沒有身見。』 又問：『尊者！你的父親叫什麼名字？在哪裡出生的？』 答道：『長者！我出生在後方的長者家中。』 質多羅長者對尊者梨犀達多說：『我和尊者的父親本來就是好朋友。』 梨犀達多回答說：『是的，長者！』 質多羅長者對梨犀達多說：『尊者如果能住在這庵羅林中，我將終身供養您的衣服、飲食、以及生病時的湯藥。』尊者梨犀達多默然接受了邀請。 當時，尊者梨犀達多接受了質多羅長者的邀請，因為供養的緣故，很久沒有去拜見世尊。 當時，各位上座比丘為質多羅長者做了各種開示，教導，啓發，使他歡喜；開示，教導，啓發，使他歡喜后，質多羅長者歡喜隨喜，行禮后離去。 （五七一） 我是這樣聽說的： 一時，佛陀住在庵羅聚落的庵羅林中，與眾多上座比丘在一起。
English version Again he asked: 'Venerable sir, what is the view of self?' He replied: 'Householder, an ignorant, unlearned ordinary person sees form as self, form as different from self, self in form, and form in self; feeling, perception, mental formations, and consciousness as self, consciousness as different from self, self in consciousness, and consciousness in self. Householder, this is called the view of self.' Again he asked: 'Venerable sir, how does one get rid of this view of self?' He replied: 'Householder, a well-learned noble disciple does not see form as self, does not see form as different from self, does not see self in form, or form in self; does not see feeling, perception, mental formations, and consciousness as self, does not see consciousness as different from self, does not see self in consciousness, or consciousness in self. This is called getting rid of the view of self.' Again he asked: 'Venerable sir, what is your father's name? Where was he born?' He replied: 'Householder, I was born in the house of a householder in the rear.' Householder Cittara said to Venerable Likhidatta: 'My father and your father were originally good friends.' Likhidatta replied: 'That is so, householder!' Householder Cittara said to Likhidatta: 'If the Venerable One can stay in this Amra Grove, I will provide you with robes, food, and medicine for illness for the rest of my life.' Venerable Likhidatta silently accepted the invitation. At that time, Venerable Likhidatta accepted the invitation of Householder Cittara, and because of the support, he did not visit the World Honored One for a long time. At that time, the elder monks gave various teachings to Householder Cittara, showing, teaching, illuminating, and gladdening him; having shown, taught, illuminated, and gladdened him, Householder Cittara rejoiced, paid respects, and departed. (571) Thus have I heard: At one time, the Buddha was staying in the Amra Grove in the village of Amra, together with many elder monks.
。
時，有質多羅長者詣諸上座所，稽首禮足，退坐一面，白諸上座比丘言：「唯愿諸尊于牛牧中受我請食。」
時，諸上座默然受請。
質多羅長者知諸上座默然受請已，即自還家。星夜備具種種飲食，晨朝敷座，遣使白諸上座：「時到。」
諸上座著衣持缽，至牛牧中質多羅長者舍，就座而坐。
時，質多羅長者自手供養種種飲食。食已，洗缽、澡漱畢，質多羅長者敷一卑床，于上座前坐聽法。
時，諸上座為長者說種種法，示、教、照、喜；示、教、照、喜已，從座起去，質多羅長者亦隨後去。
諸上座食諸酥酪蜜飽滿，于春后月熱時，行路悶極。
爾時，有一下座比丘名摩訶迦，白諸上座：「今日大熱，我欲起雲雨微風，可爾不？」
諸上座答言：「汝能爾者，佳。」
時，摩訶迦即入三昧，如其正受。應時云起，細雨微下，涼風亹亹從四方來，至精舍門，尊者摩訶迦語諸上座言：「所作可止？」
答言：「可止。」
時，尊者摩訶迦即止神通，還於自房。
時，質多羅長者作是念：「最下座比丘而能有此大神通力，況復中座及與上座
現代漢語譯本：當時，有一位名叫質多羅的長者來到各位上座比丘的住所，他恭敬地頂禮他們的雙足，然後退到一旁坐下，對上座比丘們說道：『希望各位尊者能在牛牧場接受我的供養。』 當時，各位上座比丘默然接受了他的邀請。 質多羅長者知道各位上座比丘默許了他的邀請后，就自己回到家中。他連夜準備了各種飲食，清晨鋪設好座位，然後派人告知各位上座：『時間到了。』 各位上座比丘穿好衣服，拿著缽，來到牛牧場質多羅長者的住所，然後就座。 當時，質多羅長者親自供養各種飲食。用完餐后，洗凈缽，漱口完畢，質多羅長者鋪設了一張矮床，坐在上座比丘面前聽法。 當時，各位上座比丘為長者宣講各種佛法，開示、教導、啓發、歡喜；開示、教導、啓發、歡喜之後，就從座位起身離去，質多羅長者也隨後送行。 各位上座比丘因為吃了酥油、乳酪、蜂蜜而感到飽脹，在春末夏初炎熱的時候，走在路上感到非常悶熱。 這時，有一位名叫摩訶迦的下座比丘，對各位上座比丘說道：『今天天氣炎熱，我想施展神通，降下雲雨微風，可以嗎？』 各位上座比丘回答說：『如果你能做到，那就很好。』 當時，摩訶迦立即進入禪定，如其所愿。隨即雲彩涌起，細雨微微落下，涼風習習從四面八方吹來，一直到精舍門口。尊者摩訶迦對各位上座比丘說：『可以停止了嗎？』 他們回答說：『可以停止了。』 當時，尊者摩訶迦立即停止了神通，回到自己的房間。 當時，質多羅長者心想：『最下座的比丘都能有如此大的神通力，更何況是中座和上座的比丘呢？』
English version: At that time, a householder named Citra approached the elder monks, bowed respectfully at their feet, and sat to one side. He said to the elder monks, 'Venerable ones, I request that you accept my meal offering at the cow pasture.' At that time, the elder monks silently accepted his invitation. Knowing that the elder monks had silently accepted his invitation, Citra returned home. He prepared various foods throughout the night, set out seats in the morning, and sent a messenger to inform the elder monks, 'The time has come.' The elder monks put on their robes, took their bowls, and went to Citra's residence at the cow pasture, where they took their seats. Then, Citra personally offered various foods. After the meal, having washed their bowls and rinsed their mouths, Citra laid out a low seat and sat before the elder monks to listen to the Dharma. At that time, the elder monks taught the householder various aspects of the Dharma, showing, instructing, illuminating, and gladdening him. Having shown, instructed, illuminated, and gladdened him, they rose from their seats and departed, with Citra following behind to see them off. The elder monks, having eaten their fill of ghee, curds, and honey, felt extremely hot and uncomfortable walking in the heat of the late spring. Then, a junior monk named Mahaka said to the elder monks, 'Today is very hot. I wish to create clouds, rain, and a gentle breeze. Is that acceptable?' The elder monks replied, 'If you can do that, it would be good.' Then, Mahaka immediately entered samadhi, as he intended. At that moment, clouds arose, a light rain began to fall, and a cool breeze blew gently from all directions, reaching the gate of the monastery. Venerable Mahaka said to the elder monks, 'May I stop now?' They replied, 'You may stop.' Then, Venerable Mahaka immediately ceased his miraculous power and returned to his own room. At that time, Citra thought to himself, 'If the most junior monk has such great miraculous power, how much more so must the middle and senior monks have?'
。」即禮諸上座比丘足，隨摩訶迦比丘至所住房，禮尊者摩訶迦足，退坐一面，白言：「尊者！我欲得見尊者過人法神足現化。」
尊者摩訶迦言：「長者！勿見恐怖。」
如是三請，亦三不許。長者由復重請願見尊者神通變化。
尊者摩訶迦語長者言：「汝且出外，取乾草木積聚已，以一張㲲覆上。」
質多羅長者即如其教，出外聚薪成𧂐，來白尊者摩訶迦：「薪𧂐已成，以㲲覆上。」
時，尊者摩訶迦即入火光三昧，于戶鉤孔中出火焰光，燒其積薪都盡，唯白㲲不然，語長者言：「汝今見不？」
答言：「已見。尊者！實為奇特。」
尊者摩訶迦語長者言：「當知此者皆以不放逸為本，不放逸集、不放逸生、不放逸轉，不放逸故得阿耨多羅三藐三菩提。是故，長者！此及余功德，一切皆以不放逸為本，不放逸集、不放逸生、不放逸轉，不放逸故得阿耨多羅三藐三菩提，及余道品法。」
質多羅長者白尊者摩訶迦：「愿常住此林中，我當盡壽衣、被、飲食、隨病湯藥。」
尊者摩訶迦有行因緣故，不受其請。
質多羅長者聞說法已，歡喜隨喜，即從座起，作禮而去。
尊者摩訶迦不欲令供養利障罪故，即從座起去，遂不復還
現代漢語譯本：於是，他先禮拜了在座的所有比丘的腳，然後跟隨摩訶迦比丘來到他的住處，禮拜了尊者摩訶迦的腳，退到一旁坐下，說道：『尊者！我希望能親眼見到尊者展現超凡的神通變化。』 尊者摩訶迦說：『長者！不要害怕。』 他這樣請求了三次，尊者也三次沒有答應。長者仍然堅持想要親眼看到尊者的神通變化。 尊者摩訶迦對長者說：『你先出去，收集一些乾柴木頭堆積起來，然後用一張毯子蓋在上面。』 質多羅長者立刻按照他的指示，出去堆積柴火成堆，然後回來告訴尊者摩訶迦：『柴堆已經堆好，用毯子蓋上了。』 這時，尊者摩訶迦進入火光三昧，從門上的鉤孔中放出火焰，將堆積的柴火全部燒盡，只有白色的毯子沒有被燒燬。他問長者：『你現在看到了嗎？』 長者回答說：『看到了。尊者！這真是太神奇了。』 尊者摩訶迦對長者說：『你要知道，這一切都是以不放逸為根本，不放逸聚集、不放逸產生、不放逸運轉，因為不放逸才能證得無上正等正覺。所以，長者！這些以及其他的功德，一切都是以不放逸為根本，不放逸聚集、不放逸產生、不放逸運轉，因為不放逸才能證得無上正等正覺，以及其他的道品法。』 質多羅長者對尊者摩訶迦說：『希望您能常住在這片樹林中，我將盡我一生供養您的衣物、飲食、臥具和醫藥。』 尊者摩訶迦因為有其他要事，沒有接受他的請求。 質多羅長者聽聞佛法后，歡喜讚歎，立刻從座位上站起來，行禮后離開了。 尊者摩訶迦不希望因為接受供養而產生障礙和罪過，於是也從座位上起身離開了，再也沒有回來。
English version: Then, he first paid homage to the feet of all the monks present, and then followed the monk Mahakashyapa to his dwelling, paid homage to the feet of the venerable Mahakashyapa, retreated to one side and sat down, saying: 'Venerable one! I wish to see with my own eyes the venerable one display extraordinary supernatural transformations.' The venerable Mahakashyapa said: 'Elder! Do not be afraid.' He requested this three times, and the venerable one refused three times. The elder still insisted on wanting to see the venerable one's supernatural transformations with his own eyes. The venerable Mahakashyapa said to the elder: 'You go out first, gather some dry firewood and pile it up, and then cover it with a blanket.' The elder Chitra immediately followed his instructions, went out and piled up the firewood, and then came back to tell the venerable Mahakashyapa: 'The pile of firewood is ready, and it is covered with a blanket.' At this time, the venerable Mahakashyapa entered the fire light samadhi, and from the hook hole on the door, he released flames that burned all the piled firewood, only the white blanket was not burned. He asked the elder: 'Do you see it now?' The elder replied: 'I see it. Venerable one! This is truly amazing.' The venerable Mahakashyapa said to the elder: 'You should know that all of this is based on non-negligence, non-negligence gathers, non-negligence arises, non-negligence operates, and because of non-negligence, one can attain Anuttara-samyak-sambodhi. Therefore, elder! These and other merits, all are based on non-negligence, non-negligence gathers, non-negligence arises, non-negligence operates, and because of non-negligence, one can attain Anuttara-samyak-sambodhi, and other aspects of the path.' The elder Chitra said to the venerable Mahakashyapa: 'I hope that you can stay in this forest permanently, and I will provide you with clothing, food, bedding, and medicine for the rest of my life.' The venerable Mahakashyapa, because he had other matters to attend to, did not accept his request. After hearing the Dharma, the elder Chitra rejoiced and praised, immediately stood up from his seat, paid his respects, and left. The venerable Mahakashyapa, not wanting to create obstacles and sins by accepting offerings, also got up from his seat and left, never to return.
。
（五七二）
如是我聞：
一時，佛住庵羅林中，與眾多上座比丘俱。
爾時，眾多上座比丘集於食堂，作如是論議：「諸尊！于意云何？謂眼系色耶？色系眼耶？如是耳聲、鼻香、舌味、身觸、意法，為意系法耶？法系意耶？」
時，質多羅長者行有所營，便過精舍，見諸上座比丘集於食堂，即便前禮諸上座足，禮足已，問言：「尊者集於食堂，論說何法？」
諸上座答言：「長者！我等今日集此食堂，作如此論：『為眼系色耶？色系眼耶？如是耳聲、鼻香、舌味、身觸、意法，為意系法耶？為法系意耶？』」
長者問言：「諸尊者於此義云何記說？」
諸上座言：「于長者意云何？」
長者答諸上座言：「如我意，謂非眼系色，非色系眼，乃至非意系法，非法系意，然中間有欲貪者，隨彼系也。譬如二牛，一黑一白，駕以軛鞅。有人問言：『為黑牛系白牛？為白牛系黑牛？』為等問不？」
答言：「長者！非等問也。所以者何？非黑牛系白牛，亦非白牛系黑牛，然彼軛鞅是其系也。」
「如是，尊者！非眼系色，非色系眼，乃至非意系法，非法系意，然其中間，欲貪是其系也
現代漢語譯本： （五七二） 我是這樣聽說的： 一時，佛陀住在庵羅林中，與眾多上座比丘在一起。 當時，眾多上座比丘聚集在食堂，進行這樣的討論：『諸位尊者！你們認為怎麼樣？是眼睛束縛顏色呢？還是顏色束縛眼睛呢？像這樣，耳朵和聲音、鼻子和氣味、舌頭和味道、身體和觸感、意識和法，是意識束縛法呢？還是法束縛意識呢？』 當時，質多羅長者因為有事要辦，路過精舍，看見上座比丘們聚集在食堂，便上前禮拜上座比丘們的腳，禮拜完畢后，問道：『尊者們聚集在食堂，討論的是什麼法呢？』 上座比丘們回答說：『長者！我們今天聚集在這裡，討論這樣的問題：』是眼睛束縛顏色呢？還是顏色束縛眼睛呢？像這樣，耳朵和聲音、鼻子和氣味、舌頭和味道、身體和觸感、意識和法，是意識束縛法呢？還是法束縛意識呢？』 長者問道：『各位尊者對此義是如何理解的呢？』 上座比丘們說：『長者認為呢？』 長者回答上座比丘們說：『依我看來，不是眼睛束縛顏色，也不是顏色束縛眼睛，乃至不是意識束縛法，也不是法束縛意識，而是中間的慾望和貪婪在束縛它們。譬如兩頭牛，一黑一白，用軛套在一起。有人問：』是黑牛束縛白牛呢？還是白牛束縛黑牛呢？『這樣問對嗎？』 他們回答說：『長者！這樣問不對。為什麼呢？不是黑牛束縛白牛，也不是白牛束縛黑牛，而是那個軛在束縛它們。』 『是的，尊者們！不是眼睛束縛顏色，也不是顏色束縛眼睛，乃至不是意識束縛法，也不是法束縛意識，而是中間的慾望和貪婪在束縛它們。』
English version: (572) Thus have I heard: At one time, the Buddha was dwelling in the Ambara Grove, together with many elder monks. At that time, many elder monks gathered in the refectory, discussing thus: 'Venerable ones! What do you think? Does the eye bind to form, or does form bind to the eye? Likewise, with ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma, does the mind bind to dharma, or does dharma bind to the mind?' Then, the householder Cittara, having some business to attend to, passed by the monastery and saw the elder monks gathered in the refectory. He approached and bowed at the feet of the elder monks, and after bowing, asked: 'Venerable ones, what dharma are you discussing while gathered in the refectory?' The elder monks replied: 'Householder! Today we have gathered here in the refectory, discussing this: 'Does the eye bind to form, or does form bind to the eye? Likewise, with ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma, does the mind bind to dharma, or does dharma bind to the mind?' The householder asked: 'How do the venerable ones understand this meaning?' The elder monks said: 'What do you think, householder?' The householder replied to the elder monks: 'In my opinion, it is not that the eye binds to form, nor that form binds to the eye, and likewise, it is not that the mind binds to dharma, nor that dharma binds to the mind, but rather, the desire and greed in between bind them. For example, two oxen, one black and one white, are yoked together. If someone asks: 'Does the black ox bind the white ox, or does the white ox bind the black ox?' Is this a proper question?' They replied: 'Householder! That is not a proper question. Why? It is not that the black ox binds the white ox, nor that the white ox binds the black ox, but rather, the yoke binds them.' 'Likewise, venerable ones! It is not that the eye binds to form, nor that form binds to the eye, and likewise, it is not that the mind binds to dharma, nor that dharma binds to the mind, but rather, the desire and greed in between bind them.'
。」
時，質多羅長者聞諸上座所說，歡喜隨喜，作禮而去。
（五七三）
如是我聞：
一時，佛住庵羅林中。時，有阿耆毗外道是質多羅長者先人親厚，來詣質多羅長者所，共相問訊慰勞已，於一面住。
質多羅長者問阿耆毗外道：「汝出家幾時？」
答言：「長者！我出家已來二十餘年。」
質多羅長者問言：「汝出家來過二十年，為得過人法，究竟知見，安樂住不？」
答言：「長者！雖出家過二十年，不得過人法，究竟知見，安樂住，唯有裸形、拔髮、乞食，人間遊行，臥于土中。」
質多羅長者言：「此非名稱法、律，此是惡知，非出要道，非曰等覺，非讚歎處，不可依止。唐名出家過二十年，裸形、拔髮、乞食，人間遊行，臥灰土中。」
阿耆毗問質多羅長者：「汝為沙門瞿曇作弟子，於今幾時？」
質多羅長者答言：「我為世尊弟子過二十年。」
復問質多羅長者：「汝為沙門瞿曇弟子過二十年，復得過人法，勝、究竟知見不？」
質多羅長者答言：「汝今當知，質多羅長者要不復經由胞胎而受生，不復增于丘塳，不復起于血氣，如世尊所說五下分結，不見一結而不斷者，若一結不斷，當復還生此世
現代漢語譯本 當時，質多羅長者聽了諸位上座所說，歡喜讚歎，行禮后離去。
（五七三）
我聽聞是這樣的：
一時，佛陀住在庵羅林中。當時，有一位阿耆毗外道，是質多羅長者以前的親密朋友，來到質多羅長者處，互相問候慰問后，在一旁坐下。
質多羅長者問阿耆毗外道：『你出家多久了？』
回答說：『長者！我出家已經二十多年了。』
質多羅長者問道：『你出家已經二十多年了，是否獲得了超凡的法，究竟的知見，安樂的住處？』
回答說：『長者！雖然出家已經二十多年，沒有獲得超凡的法，究竟的知見，安樂的住處，只是裸露身體、拔掉頭髮、乞討食物，在人間**，睡在泥土中。』
質多羅長者說：『這不是所謂的正法和戒律，這是錯誤的見解，不是解脫之道，不是真正的覺悟，不值得讚歎，不可依止。白白出家二十多年，裸露身體、拔掉頭髮、乞討食物，在人間**，睡在灰土中。』
阿耆毗問質多羅長者：『你做沙門瞿曇的弟子，到現在多久了？』
質多羅長者回答說：『我做世尊的弟子已經二十多年了。』
又問質多羅長者：『你做沙門瞿曇的弟子已經二十多年了，是否獲得了超凡的法，殊勝的、究竟的知見？』
質多羅長者回答說：『你現在應當知道，質多羅長者不會再經歷胞胎而受生，不會再增加墳墓，不會再產生血氣，如世尊所說的五下分結，沒有一個結是不被斷除的，如果有一個結沒有斷除，就應當再次回到這個世間。』
English version At that time, the elder Citra, having heard what the venerable monks had said, rejoiced and approved, paid his respects, and departed.
(573)
Thus have I heard:
At one time, the Buddha was dwelling in the Ambara Grove. At that time, there was an Ajivika ascetic who was a close friend of the elder Citra from before. He came to the elder Citra, and after exchanging greetings and pleasantries, sat down to one side.
The elder Citra asked the Ajivika ascetic, 'How long have you been ordained?'
He replied, 'Elder, I have been ordained for over twenty years.'
The elder Citra asked, 'Having been ordained for over twenty years, have you attained any superhuman qualities, ultimate knowledge and insight, and a peaceful dwelling?'
He replied, 'Elder, although I have been ordained for over twenty years, I have not attained any superhuman qualities, ultimate knowledge and insight, or a peaceful dwelling. I only go naked, pluck out my hair, beg for food, wander among people, and sleep on the ground.'
The elder Citra said, 'This is not the way of the Dharma or the Vinaya. This is wrong knowledge, not the path to liberation, not true enlightenment, not worthy of praise, and not something to rely on. It is in vain that you have been ordained for over twenty years, going naked, plucking out your hair, begging for food, wandering among people, and sleeping in the dust.'
The Ajivika asked the elder Citra, 'How long have you been a disciple of the ascetic Gautama?'
The elder Citra replied, 'I have been a disciple of the World-Honored One for over twenty years.'
He further asked the elder Citra, 'Having been a disciple of the ascetic Gautama for over twenty years, have you attained any superhuman qualities, superior and ultimate knowledge and insight?'
The elder Citra replied, 'You should know now that the elder Citra will not be reborn through the womb, will not add to the burial mounds, and will not generate blood and breath. As the World-Honored One has said regarding the five lower fetters, there is not one fetter that has not been broken. If even one fetter were not broken, one would have to return to this world.'
。」
如是說時，阿耆毗迦悲嘆涕淚，以衣拭面，謂質多羅長者言：「我今當作何計？」
質多羅長者答言：「汝若能于正法、律出家者，我當給汝衣缽供身之具。」
阿耆毗迦須臾思惟已，語質多羅長者言：「我今隨喜，示我所作。」
時，質多羅長者將彼阿耆毗迦往詣諸上座所，禮諸上座足，於一面坐。白諸上座比丘言：「尊者！此阿耆毗迦是我先人親厚，今求出家作比丘，愿諸上座度令出家，我當供給衣缽眾具。」
諸上座即令出家，剃除鬚髮，著袈裟衣。出家已，思惟：「所以善男子剃除鬚髮，著袈裟衣，出家增進學道，凈修梵行……。」得阿羅漢。
（五七四）
如是我聞：
一時，佛住庵羅聚落庵羅林中，與諸上座比丘俱。
時，有尼犍若提子與五百眷屬詣庵羅林中，欲誘質多羅長者以為弟子。質多羅長者聞尼犍若提子將五百眷屬來詣庵羅林中，欲誘我為弟子，聞已，即往詣其所，共相問訊畢，各於一面坐。
時，尼犍若提子語質多羅長者言：「汝信沙門瞿曇得無覺無觀三昧耶？」
質多羅長者答言：「我不以信故來也。」
阿耆毗言：「長者！汝不諂、不幻、質直、質直所生
這樣說著的時候，阿耆毗迦悲傷地哭泣，用衣服擦拭著臉，對質多羅長者說：『我現在該怎麼辦呢？』 質多羅長者回答說：『如果你能在正法和戒律中出家，我將供給你衣服和缽等生活用品。』 阿耆毗迦稍微思考了一下，對質多羅長者說：『我現在很樂意，請告訴我該怎麼做。』 當時，質多羅長者帶著阿耆毗迦去見各位上座，禮拜了上座們的腳，在一旁坐下。他向上座比丘們說道：『各位尊者！這位阿耆毗迦是我先人的親密朋友，現在他請求出家做比丘，希望各位上座能度他出家，我將供給他的衣服和缽等用具。』 各位上座就讓他出家，剃除了他的鬚髮，穿上了袈裟。出家后，他思考著：『善男子剃除鬚髮，穿上袈裟，出家是爲了增進學道，清凈地修行梵行……』，最終證得了阿羅漢果。 （五七四） 我是這樣聽說的： 一時，佛陀住在庵羅聚落的庵羅林中，與各位上座比丘在一起。 當時，有尼犍若提子帶著五百名眷屬來到庵羅林中，想要引誘質多羅長者成為他的弟子。質多羅長者聽說尼犍若提子帶著五百名眷屬來到庵羅林中，想要引誘他成為弟子，聽后，就前往尼犍若提子那裡，互相問候完畢，各自在一旁坐下。 當時，尼犍若提子對質多羅長者說：『你相信沙門瞿曇能得到無覺無觀的三昧嗎？』 質多羅長者回答說：『我不是因為相信才來的。』 阿耆毗說：『長者！你不諂媚、不虛幻，正直，正直所生』
As he spoke, Ajivika lamented and wept, wiping his face with his robe, and said to the elder Cittara, 'What should I do now?' The elder Cittara replied, 'If you are able to leave home in the Dharma and Vinaya, I will provide you with robes and a bowl for your needs.' Ajivika pondered for a moment and then said to the elder Cittara, 'I am now willing, show me what to do.' At that time, the elder Cittara took Ajivika to the senior monks, bowed at their feet, and sat to one side. He said to the senior monks, 'Venerable ones! This Ajivika is a close friend of my ancestors, and now he seeks to leave home and become a monk. May the venerable ones ordain him, and I will provide his robes and other necessities.' The senior monks then allowed him to leave home, shaved his head and beard, and put on the monastic robes. After leaving home, he reflected, 'A good man shaves his head and beard, puts on monastic robes, and leaves home to advance in learning the Way, to purely practice the holy life...' and attained Arhatship. (574) Thus have I heard: At one time, the Buddha was dwelling in the Mango Grove in the village of Amra, together with the senior monks. At that time, Nigantha Nataputta, with five hundred followers, went to the Mango Grove, intending to entice the elder Cittara to become his disciple. The elder Cittara heard that Nigantha Nataputta was coming to the Mango Grove with five hundred followers, intending to entice him to become his disciple. Upon hearing this, he went to Nigantha Nataputta, and after exchanging greetings, they sat down to one side. Then, Nigantha Nataputta said to the elder Cittara, 'Do you believe that the Shramana Gautama has attained the samadhi of no perception and no thought?' The elder Cittara replied, 'I have not come because of belief.' Ajivika said, 'Elder! You are not flattering, not illusory, upright, born of uprightness.'
。長者！若能息有覺有觀者，亦能以繩繫縛于風，若能息有覺有觀者，亦可以一把土斷恒水流，我於行、住、坐、臥智見常生。」
質多羅長者問尼犍若提子：「為信在前耶？為智在前耶？信之與智，何者為先？何者為勝？」
尼犍若提子答言：「信應在前，然後有智，信智相比，智則為勝。」
質多羅長者語尼犍若提子：「我已求得息有覺有觀，內凈一心，無覺無觀，三昧生喜樂，第二禪具足住。我晝亦住此三昧，夜亦住此三昧，終夜常住此三昧，有如是智，何用信世尊為？」
尼犍若提子言：「汝諂曲、幻偽、不直、不直所生。」
質多羅長者言：「汝先言我不諂曲、不幻、質直、質直所生，今云何言諂曲、幻偽、不直、不直所生耶？若汝前實者，后則虛，后實者，前則虛。汝先言：『我於行、住、坐、臥知見常生。』汝於前后，小事不知。云何知過人法？若知、若見、安樂住事？」長者復問尼犍若提子：「有於一問、一說、一記論，乃至十問、十說、十記論，汝有此不？若無一問、一說、一記論，乃至十問、十說、十記論。云何能誘於我，而來至此庵羅林中欲誘誑我？」
於是尼犍若提子息閉掉頭，反拱而出，不復還顧
現代漢語譯本：長者啊！如果能夠止息有覺有觀的狀態，那也就能用繩子捆住風，如果能夠止息有覺有觀的狀態，也就能用一把土截斷恒河的流水。我無論行走、站立、坐著、躺臥，智慧見解都常在生起。 質多羅長者問尼犍若提子：『是信在前呢？還是智在前呢？信和智，哪個為先？哪個更勝一籌？』 尼犍若提子回答說：『應該先有信，然後才有智。信和智相比，智則更為殊勝。』 質多羅長者對尼犍若提子說：『我已經證得了止息有覺有觀，內心清凈，一心不亂，無覺無觀，三昧生起喜樂，安住于第二禪。我白天也安住于這種三昧，夜晚也安住于這種三昧，整夜都安住于這種三昧。我有這樣的智慧，還需要信奉世尊做什麼呢？』 尼犍若提子說：『你這是諂媚、虛偽、不正直、由不正直而生。』 質多羅長者說：『你先前說我不諂媚、不虛偽、質直、由質直而生，現在又怎麼說我諂媚、虛偽、不正直、由不正直而生呢？如果你先前說的是真的，那後面說的就是假的；如果後面說的是真的，那先前說的就是假的。你先前說：『我無論行走、站立、坐著、躺臥，知見都常在生起。』你對於前後這樣的小事都不知道，又怎麼能知道超越常人的法？又怎麼能知道、見到、安樂住的事情呢？』長者又問尼犍若提子：『對於一個問題、一種說法、一個記論，乃至十個問題、十種說法、十個記論，你有沒有這些能力？如果沒有一個問題、一種說法、一個記論，乃至十個問題、十種說法、十個記論，你又怎麼能引誘我，來到這庵羅林中想要欺騙我呢？』 於是，尼犍若提子閉口不言，掉頭轉身，反手作揖而出，不再回頭。
English version: 'Elder! If one can cease the state of having perception and thought, one could also bind the wind with a rope. If one can cease the state of having perception and thought, one could also stop the flow of the Ganges River with a handful of soil. Whether I am walking, standing, sitting, or lying down, my wisdom and insight are constantly arising.' The elder Cittara asked Nigantha Nataputta, 'Is faith prior, or is wisdom prior? Between faith and wisdom, which comes first? Which is superior?' Nigantha Nataputta replied, 'Faith should come first, and then there is wisdom. Compared to faith, wisdom is superior.' The elder Cittara said to Nigantha Nataputta, 'I have already attained the cessation of perception and thought, inner purity, one-pointedness of mind, without perception or thought, joy and happiness arising from samadhi, and abiding in the second jhana. I abide in this samadhi during the day, I abide in this samadhi during the night, and I constantly abide in this samadhi throughout the night. With such wisdom, what need do I have to believe in the World Honored One?' Nigantha Nataputta said, 'You are flattering, deceitful, dishonest, and born of dishonesty.' The elder Cittara said, 'You previously said that I am not flattering, not deceitful, honest, and born of honesty. How can you now say that I am flattering, deceitful, dishonest, and born of dishonesty? If what you said before was true, then what you say now is false; if what you say now is true, then what you said before is false. You previously said, 'Whether I am walking, standing, sitting, or lying down, my knowledge and insight are constantly arising.' You do not know even these small matters of before and after, how can you know the Dharma that surpasses ordinary people? How can you know, see, and abide in peace?' The elder further asked Nigantha Nataputta, 'Do you have the ability to answer one question, give one explanation, or make one pronouncement, or even ten questions, ten explanations, or ten pronouncements? If you do not have even one question, one explanation, or one pronouncement, or even ten questions, ten explanations, or ten pronouncements, how can you entice me to come to this Amra grove to deceive me?' Thereupon, Nigantha Nataputta became silent, turned his head, clasped his hands in reverse, and left without looking back.
。
（五七五）
如是我聞：
一時，佛住庵羅聚落庵羅林中，與眾多上座比丘俱。
爾時，質多羅長者病苦，諸親圍繞，有眾多諸天來詣長者所，語質多羅長者言：「長者！汝當發願得作轉輪王。」
質多羅長者語諸天言：「若作轉輪王，彼亦無常、苦、空、無我。」
時，長者親屬語長者：「汝當繫念。汝當繫念。」
質多羅長者語親屬：「何故汝等教我係念，繫念？」
彼親屬言：「汝作是言：『無常、苦、空、無我。』是故教汝繫念、繫念也。」
長者語諸親屬：「有諸天人來至我所，語我言：『汝當發願得作轉輪聖王，隨愿得果。』我即答言：『彼轉輪王亦復無常、苦、空、非我。』」
彼諸親屬語質多羅長者：「轉輪王有何，而彼諸天教汝愿求？」
長者答言：「轉輪王者以正法治化，是故諸天見如是福利故，而來教我為發願求。」
諸親屬言：「汝今用心，當如之何？」
長者答言：「諸親屬！我今作心，唯不復見胞胎受生，不增丘塳，不受血氣，如世尊說，五下分結我不見有，我不自見一結不斷，若結不斷，則還生此世
現代漢語譯本 （五七五） 我是這樣聽說的： 一時，佛陀住在庵羅聚落的庵羅林中，與眾多上座比丘在一起。 當時，質多羅長者生病受苦，親人們都圍在他身邊。有許多天人來到長者那裡，對質多羅長者說：『長者！您應當發願成為轉輪王。』 質多羅長者對天人們說：『即使成為轉輪王，他也是無常的、痛苦的、空虛的、無我的。』 這時，長者的親屬對長者說：『您應當繫念。您應當繫念。』 質多羅長者對親屬說：『你們為什麼教我係念，繫念？』 那些親屬說：『您說「無常、苦、空、無我」，所以才教您繫念、繫念。』 長者對親屬說：『有天人來到我這裡，對我說：「您應當發願成為轉輪聖王，隨愿就能得到結果。」我立即回答說：「那轉輪王也是無常的、痛苦的、空虛的、非我的。」』 那些親屬對質多羅長者說：『轉輪王有什麼好處，那些天人才教您發願求取？』 長者回答說：『轉輪王以正法治理天下，所以天人看到這樣的福報，才來教我發願求取。』 親屬們說：『您現在用心，打算怎麼樣？』 長者回答說：『各位親屬！我現在的心意是，不再見到胞胎受生，不再增加墳墓，不再受血氣之身。正如世尊所說，五下分結我沒有看到有，我沒有看到自己有一結沒有斷。如果結沒有斷，就會再生到這個世間。』
English version (575) Thus have I heard: At one time, the Buddha was dwelling in the Mango Grove in the Mango Village, together with many elder monks. At that time, the elder Cittara was suffering from illness, and his relatives were gathered around him. Many devas came to the elder and said to him, 'Elder! You should make a wish to become a Wheel-Turning King.' The elder Cittara said to the devas, 'Even if one becomes a Wheel-Turning King, he is also impermanent, suffering, empty, and without self.' Then, the elder's relatives said to him, 'You should be mindful. You should be mindful.' The elder Cittara said to his relatives, 'Why do you teach me to be mindful, to be mindful?' Those relatives said, 'You said, 'Impermanent, suffering, empty, and without self,' that is why we teach you to be mindful, to be mindful.' The elder said to his relatives, 'Devas came to me and said, 'You should make a wish to become a Holy Wheel-Turning King, and you will obtain the result according to your wish.' I immediately replied, 'That Wheel-Turning King is also impermanent, suffering, empty, and not-self.' Those relatives said to the elder Cittara, 'What is so great about a Wheel-Turning King that those devas teach you to wish for it?' The elder replied, 'A Wheel-Turning King governs with the righteous Dharma, therefore the devas, seeing such benefits, come to teach me to wish for it.' The relatives said, 'What is your intention now, what do you plan to do?' The elder replied, 'Dear relatives! My intention now is that I will no longer see rebirth in a womb, no longer increase the mounds of graves, and no longer receive a body of blood and breath. As the World Honored One has said, I do not see that I have any of the five lower fetters, and I do not see that I have any fetter that is not broken. If a fetter is not broken, then one will be reborn in this world.'
。」
於是長者即從床起，結加趺坐，正念在前，而說偈言：
「服食積所積， 廣度于眾難， 施上進福田， 殖斯五種力。 以斯義所欲， 俗人處於家， 我悉得此利， 已免於眾難。 世間所聞習， 遠離眾難事， 生樂知稍難， 隨順等正覺。 供養持戒者， 善修諸梵行， 漏盡阿羅漢， 及聲聞牟尼。 如是超越見， 于上諸勝處， 常行士夫施， 克終獲大果。 習行眾多施， 施諸良福田， 於此世命終， 化生於天上。 五欲具足滿， 無量心悅樂， 獲斯妙果報， 以無慳吝故。 在所處受生， 未曾不歡喜。」
質多羅長者說此偈已，尋即命終，生於不煩熱天。
爾時，質多羅天子作是念：「我不應停此，當往閻浮提禮拜諸上座比丘。」如力士屈伸臂頃，以天神力至庵羅林中，放身天光，遍照庵羅林。
時，有異比丘夜起出房，露地經行，見勝光明普照樹林。即說偈言：
「是誰妙天色， 住于虛空中， 譬如純金山， 閻浮檀凈光
現代漢語譯本 於是，長者立刻從床上起身，結跏趺坐，正念集中在前方，然後說了偈語： 『通過積累食物和衣物，我廣泛地幫助眾人脫離困境， 在殊勝的福田中佈施，培養這五種力量。 憑藉這些道理和願望，即使是居家之人， 我也能獲得這些利益，已經免除了各種苦難。 世間所聽聞和學習的，都是爲了遠離各種困難的事情， 要生起快樂和智慧是有些困難的，要隨順於正等正覺。 供養持戒的人，那些善於修行梵行的人， 那些漏盡煩惱的阿羅漢，以及聲聞牟尼。 像這樣超越世俗的見解，在這些殊勝的境界中， 經常進行士夫的佈施，最終會獲得巨大的果報。 習慣於進行大量的佈施，佈施給那些良善的福田， 在此世生命終結時，就會化生到天上。 五種慾望都得到滿足，心中充滿無量的喜悅， 獲得如此美妙的果報，都是因為沒有慳吝的緣故。 無論在何處受生，都未曾不感到歡喜。』 質多羅長者說完這偈語后，隨即去世，往生到不煩熱天。 當時，質多羅天子心想：『我不應該停留在這裡，我應該前往閻浮提禮拜各位上座比丘。』就像力士屈伸手臂一樣迅速，他以天神的力量到達了庵羅林中，放出自身的天光，照亮了整個庵羅林。 當時，有一位比丘在夜晚起身走出房間，在露天行走，看見殊勝的光明普照樹林。他便說了偈語： 『是誰擁有如此美妙的天色，停留在虛空中， 就像純金的山峰一樣，散發著閻浮檀的清凈光芒？』
English version Then the elder immediately got up from the bed, sat in the lotus position, with mindfulness focused ahead, and spoke the following verses: 'By accumulating food and clothing, I have extensively helped many people escape difficulties, By giving in the superior fields of merit, I cultivate these five powers. Through these principles and desires, even as a householder, I can obtain these benefits and have already avoided various sufferings. What is heard and learned in the world is to stay away from difficult matters, It is somewhat difficult to generate joy and wisdom, and to follow the path of perfect enlightenment. Offerings to those who uphold the precepts, those who are skilled in practicing the pure life, Those Arhats who have exhausted their defilements, and the Sravaka Munis. Like this, transcending worldly views, in these superior realms, Constantly performing the giving of a noble person, one will ultimately obtain great rewards. Accustomed to performing many acts of giving, giving to those good fields of merit, At the end of this life, one will be reborn in the heavens. The five desires are all fulfilled, the heart is filled with immeasurable joy, Obtaining such wonderful rewards, all because of not being stingy. Wherever one is reborn, one has never not felt joy.' After Elder Citra had spoken these verses, he immediately passed away and was reborn in the Abhāsa heaven. At that time, the deva Citra thought: 'I should not stay here, I should go to Jambudvipa to pay homage to the senior monks.' As quickly as a strong man extends and retracts his arm, he arrived at the Amra grove by his divine power, emitting his heavenly light, illuminating the entire Amra grove. At that time, a certain monk got up at night and went out of his room, walking in the open, and saw the superior light illuminating the grove. He then spoke the following verses: 'Who is it that possesses such wonderful heavenly color, staying in the void, Like a mountain of pure gold, emitting the pure light of Jambudana?'
。」
質多羅天子說偈答言：
「我是天人王， 瞿曇名稱子， 是庵羅林中， 質多羅長者， 以凈戒具足， 繫念自寂靜， 解脫身具足， 智慧身亦然， 我知法故來， 仁者應當知， 當於彼涅槃， 此法法如是。」
質多羅天子說此偈已，即沒不現。
雜阿含經卷第二十一 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第二十二
宋天竺三藏求那跋陀羅譯
（五七六）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。
時，有一天子，容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面。身諸光明遍照祇樹給孤獨園。
時，彼天子說偈白佛：
「不處難陀林， 終不得快樂， 忉利天宮中， 得天帝名稱。」
爾時，世尊說偈答言：
「童蒙汝何知， 阿羅漢所說， 一切行無常， 是則生滅法， 生者既覆滅， 俱寂滅為樂。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現
現代漢語譯本 質多羅天子以偈語回答說： 『我是天人王，名為瞿曇之子，', 『在庵羅林中，我是質多羅長者，', 『以清凈的戒律圓滿，專注于寂靜，', 『解脫了身體的束縛，智慧也同樣圓滿，', 『我因爲了解佛法而來，仁者應當知曉，', 『當於彼處涅槃，此法本應如此。』 質多羅天子說完這偈語后，就消失不見了。 《雜阿含經》卷第二十一 大正藏第 02 冊 No. 0099 《雜阿含經》 《雜阿含經》卷第二十二 宋天竺三藏求那跋陀羅譯 （五七六） 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，有一位天子，容貌極其美好，在後半夜來到佛陀所在之處，向佛陀的足部頂禮，然後退坐在一旁。他身上的光明遍照祇樹給孤獨園。 當時，那位天子以偈語對佛陀說： 『不在難陀林中，終究無法得到快樂，', 『在忉利天宮中，才能獲得天帝的稱號。』 這時，世尊以偈語回答說： 『你這幼稚的人知道什麼呢，阿羅漢所說的是，', 『一切行都是無常的，這就是生滅的法則，', 『生起之後終將滅去，寂滅才是真正的快樂。』 當時，那位天子又以偈語說道： 『我久已見到婆羅門，證得了涅槃，', 『一切恐懼都已過去，永遠超越了世間的恩愛。』 當時，那位天子聽聞佛陀所說，歡喜讚歎，向佛陀的足部頂禮，隨即消失不見。
English version The celestial being Citra replied with a verse: 'I am the king of the gods, known as the son of Gautama,' 'In the Amra grove, I am the elder Citra,' 'With pure precepts fulfilled, focused on tranquility,' 'Liberated from the body's bonds, wisdom is also complete,' 'I come because I understand the Dharma, the benevolent one should know,' 'One should attain Nirvana there, this is the way of the Dharma.' After the celestial being Citra spoke this verse, he vanished. Samyukta Agama Sutra, Volume 21 Taisho Tripitaka, Vol. 02, No. 0099, Samyukta Agama Sutra Samyukta Agama Sutra, Volume 22 Translated by Gunabhadra of the Song Dynasty from India (576) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, a celestial being, with an exceptionally beautiful appearance, came to the Buddha's place in the latter part of the night, bowed at the Buddha's feet, and then sat down to one side. The light from his body illuminated the entire Jeta Grove, Anathapindika's Park. At that time, that celestial being spoke a verse to the Buddha: 'Not in the Nanda Grove, can one ultimately find happiness,' 'In the Trayastrimsa Heaven, one can obtain the title of the Heavenly Emperor.' At that time, the World Honored One replied with a verse: 'What do you, a naive one, know, what the Arhats speak of,' 'All conditioned things are impermanent, this is the law of arising and ceasing,' 'What arises will eventually cease, tranquility is true happiness.' At that time, that celestial being spoke another verse: 'I have long seen the Brahmin, attain Nirvana,' 'All fears have passed, forever transcending worldly love and affection.' At that time, that celestial being, having heard what the Buddha said, rejoiced and praised, bowed at the Buddha's feet, and then vanished.
。
（五七七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有一天子，容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面。身諸光明遍照祇樹給孤獨園。
時，彼天子即說偈言：
「斷一切鉤鎖， 牟尼無有家， 沙門著教化， 我不說善哉。」
爾時，世尊說偈答言：
「一切眾生類， 悉共相纏縛， 其有智慧者， 孰能不愍傷？ 善逝哀愍故， 常教授眾生， 哀愍眾生者， 是法之所應。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，即沒不現。
（五七八）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。
時，有天子容色絕妙，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。
時，彼天子而說偈言：
「常習慚愧心， 此人時時有， 能遠離諸惡， 如顧鞭良馬。」
爾時，世尊說偈答言：
「常習慚愧心， 此人實希有， 能遠離諸惡， 如顧鞭良馬
現代漢語譯本： （五七七） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，有一位天子，容貌極其美好，在後半夜來到佛陀所在的地方，頂禮佛足，然後退坐在一旁。他身上的光明遍照祇樹給孤獨園。 當時，那位天子就說了偈語： 『斷絕一切束縛，牟尼沒有家，沙門執著于教化，我不說這是好的。』 這時，世尊用偈語回答說： 『一切眾生，都被相互纏縛，有智慧的人，誰能不憐憫他們呢？善逝因為哀憫的緣故，常常教導眾生，哀憫眾生，是符合佛法的。』 當時，那位天子又說了偈語： 『很久以前就見到婆羅門，已經證得涅槃，一切恐懼都已過去，永遠超越了世間的恩愛。』 當時，那位天子聽了佛陀所說，歡喜讚歎，隨即消失不見。 （五七八） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，有一位天子，容貌極其美好，在後半夜來到佛陀所在的地方，頂禮佛足，他身上的光明遍照祇樹給孤獨園。 當時，那位天子說了偈語： 『常常修習慚愧之心，這種人時時都有，能夠遠離各種惡行，就像駕馭良馬一樣。』 這時，世尊用偈語回答說： 『常常修習慚愧之心，這種人實在稀有，能夠遠離各種惡行，就像駕馭良馬一樣。』
English version: (577) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, a certain deva, of exceedingly beautiful appearance, came to the Buddha's place in the latter part of the night, bowed his head at the Buddha's feet, and withdrew to sit on one side. The light from his body illuminated the entire Jeta Grove, Anathapindika's Park. Then, that deva spoke these verses: 'Having severed all fetters, the Muni has no home, the Shramana clings to teachings, I do not say this is good.' At that time, the World-Honored One replied with these verses: 'All sentient beings are mutually entangled, those with wisdom, who could not feel compassion? The Sugata, out of compassion, constantly teaches sentient beings, to have compassion for sentient beings is in accordance with the Dharma.' Then, that deva spoke these verses again: 'Long ago I saw the Brahmin, having attained Nirvana, all fear has passed, forever transcending worldly love and affection.' Then, that deva, having heard what the Buddha said, rejoiced and applauded, and then vanished from sight. (578) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, a certain deva, of exceedingly beautiful appearance, came to the Buddha's place in the latter part of the night, bowed his head at the Buddha's feet, and the light from his body illuminated the entire Jeta Grove, Anathapindika's Park. Then, that deva spoke these verses: 'One who constantly cultivates a sense of shame, such a person exists from time to time, able to stay away from all evil deeds, like a good horse guided by the whip.' At that time, the World-Honored One replied with these verses: 'One who constantly cultivates a sense of shame, such a person is truly rare, able to stay away from all evil deeds, like a good horse guided by the whip.'
。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖悉過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（五七九）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。
時，有天子容色絕妙，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。
時，彼天子說偈問佛：
「不習近正法， 樂著諸邪見， 睡眠不自覺， 長劫心能悟。」
爾時，世尊說偈答言：
「專修于正法， 遠離不善業， 是漏盡羅漢， 險惡世平等。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖悉過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（五八〇）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。
時，有天子容色絕妙，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。
時，彼天子而說偈言：
「以法善調伏， 不隨於諸見， 雖復著睡眠， 則能隨時悟
現代漢語譯本 當時，那位天子又說了偈語： 『我長久以來見到婆羅門，已經證得涅槃，一切恐懼都已消除，永遠超越了世間的恩愛。』 當時，那位天子聽了佛所說，歡喜讚歎，向佛陀頂禮，隨即消失不見。
（五七九）
我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，有一位容貌絕美的天子，在後半夜來到佛陀所在之處，向佛陀頂禮，他身上的光明遍照祇樹給孤獨園。 當時，那位天子說了偈語問佛： 『不學習親近正法，喜歡執著各種邪見，沉睡而不自覺醒悟，要經過多久才能覺悟？』 這時，世尊說了偈語回答： 『專心修習正法，遠離不善的行為，這樣漏盡的羅漢，能平等對待險惡的世界。』 當時，那位天子又說了偈語： 『我長久以來見到婆羅門，已經證得涅槃，一切恐懼都已消除，永遠超越了世間的恩愛。』 當時，那位天子聽了佛所說，歡喜讚歎，向佛陀頂禮，隨即消失不見。
（五八〇）
我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，有一位容貌絕美的天子，在後半夜來到佛陀所在之處，向佛陀頂禮，他身上的光明遍照祇樹給孤獨園。 當時，那位天子說了偈語： 『以佛法善於調伏，不隨順各種見解，即使處於睡眠之中，也能隨時覺悟。』
English version Then, that Deva spoke in verse again: 'I have long seen the Brahmin, who has attained Nirvana, all fears have been overcome, and he has forever transcended worldly love.' Then, that Deva, having heard what the Buddha said, rejoiced and applauded, bowed at the Buddha's feet, and immediately disappeared.
(579)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, a Deva of extraordinary beauty came to the Buddha's place in the latter part of the night, bowed at the Buddha's feet, and the light from his body illuminated the entire Jeta Grove, Anathapindika's Park. Then, that Deva spoke in verse, asking the Buddha: 'Not learning to approach the Right Dharma, delighting in clinging to various wrong views, sleeping without awakening, how long will it take for the mind to awaken?' At that time, the World Honored One spoke in verse, answering: 'Diligently cultivating the Right Dharma, staying away from unwholesome actions, such an Arhat who has exhausted all outflows, can treat the dangerous world with equanimity.' Then, that Deva spoke in verse again: 'I have long seen the Brahmin, who has attained Nirvana, all fears have been overcome, and he has forever transcended worldly love.' Then, that Deva, having heard what the Buddha said, rejoiced and applauded, bowed at the Buddha's feet, and immediately disappeared.
(580)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, a Deva of extraordinary beauty came to the Buddha's place in the latter part of the night, bowed at the Buddha's feet, and the light from his body illuminated the entire Jeta Grove, Anathapindika's Park. Then, that Deva spoke in verse: 'Well-subdued by the Dharma, not following various views, even while sleeping, one can awaken at any time.'
。」
爾時，世尊說偈答言：
「若以法調伏， 不隨余異見， 無知已究竟， 能度世恩愛。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（五八一）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。
時，有天子容色絕妙，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。
時，彼天子說偈問佛：
「若羅漢比丘， 自所作已作， 一切諸漏盡， 持此後邊身， 記說言有我， 及說我所不？」
爾時，世尊即說偈答：
「若羅漢比丘， 自所作已作， 一切諸漏盡， 持此後邊身， 正復說有我， 我所亦無咎。」
時，彼天子復說偈言：
「若羅漢比丘， 自所作已作， 一切漏已盡， 持此最後身， 心依於我慢， 而說言有我， 及說於我所， 有如是說不。」
爾時，世尊說偈答言：
「已離於我慢， 無復我慢心， 超越我我所， 我說為漏盡。 于彼我我所， 心已永不著， 善解世名字， 平等假名說
現代漢語譯本 那時，世尊用偈語回答說： 『如果以佛法調伏，不隨從其他不同的見解，對於無知已經徹底瞭解，就能度脫世間的恩愛。』 當時，那位天子又說偈語道： 『長久以來見到婆羅門，已經證得涅槃，一切的恐懼都已過去，永遠超越了世間的恩愛。』 當時，那位天子聽聞佛陀所說，歡喜隨順，頂禮佛足，隨即消失不見。
（五八一）
我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，有一位天子容貌絕美，在後半夜來到佛陀所在之處，頂禮佛足，身上發出的光明遍照祇樹給孤獨園。 當時，那位天子用偈語問佛： 『如果羅漢比丘，自己所應做的已經做完，一切的煩惱都已斷盡，保持著這最後的身體， 記說有『我』，以及說『我所』嗎？』 那時，世尊就用偈語回答： 『如果羅漢比丘，自己所應做的已經做完，一切的煩惱都已斷盡，保持著這最後的身體， 即使說有『我』，說『我所』也沒有過失。』 當時，那位天子又說偈語道： 『如果羅漢比丘，自己所應做的已經做完，一切的煩惱都已斷盡，保持著這最後的身體， 心中依附於我慢，而說有『我』，以及說『我所』，有這樣的說法嗎？』 那時，世尊用偈語回答說： 『已經脫離了我慢，不再有我慢之心，超越了『我』和『我所』，我說這是煩惱斷盡。 對於『我』和『我所』，心中已經永遠不再執著，善於理解世俗的名稱，平等地用假名來說。』
English version Then, the World Honored One replied with a verse: 'If one is tamed by the Dharma, not following other different views, having completely understood ignorance, one can cross over the world's attachments.' At that time, that Deva spoke another verse: 'Having long seen the Brahmin, having attained Nirvana, all fears have passed, forever transcending the world's attachments.' At that time, that Deva, having heard what the Buddha said, rejoiced and followed, bowed at the Buddha's feet, and then disappeared.
(581)
Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, there was a Deva of extraordinary beauty, who came to the Buddha's place in the latter part of the night, bowed at the Buddha's feet, and the light from his body illuminated the entire Jeta Grove of Anathapindika's Park. At that time, that Deva asked the Buddha in a verse: 'If an Arhat Bhikkhu, having done what should be done, having exhausted all defilements, holding this last body, Does he record and say 'I am,' and say 'what is mine'?' Then, the World Honored One replied with a verse: 'If an Arhat Bhikkhu, having done what should be done, having exhausted all defilements, holding this last body, Even if he says 'I am,' there is no fault in saying 'what is mine.'' At that time, that Deva spoke another verse: 'If an Arhat Bhikkhu, having done what should be done, having exhausted all defilements, holding this last body, With his mind clinging to conceit, and saying 'I am,' and saying 'what is mine,' is there such a saying?' Then, the World Honored One replied with a verse: 'Having abandoned conceit, no longer having a conceited mind, having transcended 'I' and 'mine,' I say this is the exhaustion of defilements. Regarding 'I' and 'mine,' the mind no longer clings, understanding well the worldly names, speaking equally with conventional terms.'
。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（五八二）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。
時，有天子容色絕妙，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。
時，彼天子說偈白佛：
「若羅漢比丘， 漏盡持後身， 頗說言有我， 及說我所不？」
爾時，世尊說偈答言：
「若羅漢比丘， 漏盡持後身， 亦說言有我， 及說有我所。」
時，彼天子復說偈言：
「若羅漢比丘， 自所作已作， 已盡諸有漏， 唯持最後身， 何言說有我， 說何是我所。」
爾時，世尊說偈答言：
「若羅漢比丘， 自所作已作， 一切諸漏盡， 唯持最後身， 說我漏已盡， 亦不著我所， 善解世名字， 平等假名說。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（五八三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，羅睺羅阿修羅王障月天子
現代漢語譯本 當時，那位天子又說了偈語： 『我久已見到婆羅門，已經證得涅槃，一切恐懼都已過去，永遠超越了世間的恩愛。』 當時，那位天子聽聞佛陀所說，歡喜讚歎，頂禮佛足，隨即消失不見。 （五八二） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有一位天子容貌絕美，在後半夜來到佛陀所在之處，頂禮佛足，他身上的光明遍照祇樹給孤獨園。 當時，那位天子說了偈語請問佛陀： 『如果羅漢比丘，已經漏盡煩惱，持有最後之身，是否還會說有『我』，以及說『我所』呢？』 這時，世尊用偈語回答說： 『如果羅漢比丘，已經漏盡煩惱，持有最後之身，也會說有『我』，以及說有『我所』。』 當時，那位天子又說了偈語： 『如果羅漢比丘，自己所應作的已經完成，已經斷盡一切煩惱，唯有最後之身，為何還說有『我』，說什麼是我所擁有的呢？』 這時，世尊用偈語回答說： 『如果羅漢比丘，自己所應作的已經完成，一切煩惱都已斷盡，唯有最後之身，說『我』的煩惱已經斷盡，也不執著于『我所』，善於理解世俗的名稱，平等地用假名來說。』 當時，那位天子聽聞佛陀所說，歡喜讚歎，頂禮佛足，隨即消失不見。 （五八三） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，羅睺羅阿修羅王遮蔽了月亮天子。
English version Then, that celestial being spoke in verse: 'I have long seen the Brahmin, who has attained Nirvana, all fear has passed, and he has forever transcended worldly love.' Then, that celestial being, having heard what the Buddha said, rejoiced and applauded, bowed at the Buddha's feet, and immediately disappeared. (582) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, a celestial being of extraordinary beauty came to the Buddha in the latter part of the night, bowed at the Buddha's feet, and the light from his body illuminated the entire Jeta Grove, Anathapindika's Park. Then, that celestial being spoke in verse to the Buddha: 'If an Arhat monk, having exhausted all outflows, holds his last body, does he still speak of 'I' and 'mine'?' At that time, the World-Honored One replied in verse: 'If an Arhat monk, having exhausted all outflows, holds his last body, he also speaks of 'I' and 'mine'.' Then, that celestial being spoke in verse again: 'If an Arhat monk, having done what was to be done, having exhausted all outflows, holds only his last body, why does he still speak of 'I', and what does he mean by 'mine'?' At that time, the World-Honored One replied in verse: 'If an Arhat monk, having done what was to be done, having exhausted all outflows, holds only his last body, he says 'my outflows are exhausted,' and he is not attached to 'mine,' he understands worldly names, and speaks using conventional terms equally.' Then, that celestial being, having heard what the Buddha said, rejoiced and applauded, bowed at the Buddha's feet, and immediately disappeared. (583) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, Rahula, the Asura king, obscured the moon celestial being.
。時，諸月天子悉皆恐怖，來詣佛所，稽首佛足，退住一面。說偈嘆佛：
「今禮最勝覺， 能脫一切障， 我今遭苦惱， 是故來歸依。 我等月天子， 歸依于善逝， 佛哀愍世間， 愿解阿修羅。」
爾時，世尊說偈答言：
「破壞諸闇冥， 光明照虛空， 今毗盧遮那， 清凈光明顯。 羅睺避虛空， 速放飛兔像， 羅睺阿修羅， 即舍月而還。 舉體悉流污， 戰怖不自安， 神昏志迷亂， 猶如重病人。」
時，有阿修羅名曰婆稚，見羅睺羅阿修羅疾舍月還，便說偈言：
「羅睺阿修羅， 舍月一何速， 神體悉流污， 猶如重病人。」
羅睺阿修羅說偈答言：
「瞿曇說咒偈， 不速舍月者， 或頭破七分， 受諸鄰死苦。」
婆稚阿修羅復說偈言：
「佛興未曾有， 安隱於世間， 說咒偈能令， 羅睺羅舍月。」
佛說此經已，時月天子聞佛所說，歡喜隨喜，作禮而去。
（五八四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有一天子，容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面。身諸光明遍照祇樹給孤獨園
現代漢語譯本：當時，各個月亮天子都感到恐懼，來到佛陀所在的地方，向佛陀的腳稽首，然後退到一旁站立。他們用偈語讚歎佛陀： 『現在禮拜最殊勝的覺者，您能解除一切障礙，我如今遭遇苦惱，所以前來歸依。我們這些月亮天子，歸依于善逝，佛陀您慈悲憐憫世間，希望您能解救我們脫離阿修羅的困擾。』 這時，世尊用偈語回答說： 『您能破除一切黑暗，光明照耀虛空，現在毗盧遮那佛，清凈的光明顯現。羅睺趕快離開虛空，迅速放開月亮的形象，羅睺阿修羅，立即放棄月亮返回。他全身都流著污穢，戰慄恐懼，不能自安，精神昏沉，意志迷亂，就像一個重病的人。』 當時，有一個名叫婆稚的阿修羅，看到羅睺阿修羅迅速放棄月亮返回，便用偈語說道： 『羅睺阿修羅，放棄月亮為何如此迅速，神體全身都流著污穢，就像一個重病的人。』 羅睺阿修羅用偈語回答說： 『瞿曇說了咒語偈頌，如果不迅速放棄月亮，恐怕頭會破裂成七份，遭受臨近死亡的痛苦。』 婆稚阿修羅又用偈語說道： 『佛陀的出現是前所未有的，給世間帶來安寧，他所說的咒語偈頌，能讓羅睺放棄月亮。』 佛陀說完這部經后，當時月亮天子們聽到佛陀所說，歡喜隨喜，作禮后離去。 （五八四） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有一位天子，容貌絕美，在後半夜來到佛陀所在的地方，向佛陀的腳稽首，然後退到一旁坐下。他身上的光明遍照祇樹給孤獨園。
English version: At that time, all the lunar deities were terrified and came to the Buddha's place, bowed at the Buddha's feet, and then retreated to stand aside. They praised the Buddha with verses: 'Now we pay homage to the most supreme Awakened One, who can remove all obstacles. I am now suffering, therefore I come to take refuge. We, the lunar deities, take refuge in the Well-Gone One. Buddha, you have compassion for the world, we hope you can release us from the troubles of the Asuras.' Then, the World Honored One replied with verses: 'You can break through all darkness, and your light illuminates the void. Now, Vairochana Buddha, your pure light is manifest. Rahu, quickly leave the void, and quickly release the image of the moon. Rahu Asura, immediately abandon the moon and return. His whole body is covered in filth, trembling with fear, unable to find peace, his spirit is confused, his will is disordered, like a seriously ill person.' At that time, there was an Asura named Vachi, who saw Rahu Asura quickly abandoning the moon and returning, and said in verses: 'Rahu Asura, why did you abandon the moon so quickly? Your divine body is covered in filth, like a seriously ill person.' Rahu Asura replied in verses: 'Gautama spoke a mantra verse, if I did not quickly abandon the moon, my head would be broken into seven pieces, and I would suffer the pain of approaching death.' Vachi Asura again said in verses: 'The appearance of the Buddha is unprecedented, bringing peace to the world. The mantra verses he speaks can make Rahu abandon the moon.' After the Buddha finished speaking this sutra, the lunar deities at that time heard what the Buddha said, rejoiced and followed with joy, paid their respects and departed. (584) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, there was a deity, with an exceptionally beautiful appearance, who came to the Buddha's place in the latter part of the night, bowed at the Buddha's feet, and then retreated to sit aside. The light from his body illuminated the entire Jeta Grove of Anathapindika's Park.
。
時，彼天子說偈問佛：
「為有族本不？ 有轉生族耶？ 有俱相屬無， 云何解于縛？」
爾時，世尊說偈答言：
「我無有族本， 亦無轉生族， 俱相屬永斷， 解脫一切縛。」
時，彼天子復說偈言：
「何名為族本， 云何轉生族， 云何俱相續， 何名為堅縛？」
爾時，世尊說偈答言：
「母為世族本， 妻名轉生族， 子俱是相屬， 愛慾為堅縛， 我無此族本， 亦無轉生族， 俱相屬亦無， 是名脫堅縛。」
時，彼天子復說偈言：
「善哉無族本， 無生族亦善， 善哉無相屬， 善哉縛解脫。 久見婆羅門， 逮得般涅槃， 一切怨悉過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（五八五）
如是我聞：
一時，佛住釋氏優羅提那塔所。
爾時，世尊新剃鬚發，於後夜時結加趺坐，直身正意，繫念在前，以衣覆頭
現代漢語譯本 當時，那位天子用偈語向佛陀請教： 『是否有家族的根本？是否有轉生的家族？ 是否有相互關聯的束縛，如何才能解脫這些束縛？』 這時，世尊用偈語回答說： 『我沒有家族的根本，也沒有轉生的家族， 相互關聯的束縛已被永遠斷除，我已解脫一切束縛。』 當時，那位天子又用偈語說： 『什麼叫做家族的根本？什麼叫做轉生的家族？ 什麼叫做相互關聯的延續？什麼叫做堅固的束縛？』 這時，世尊用偈語回答說： 『母親是世俗家族的根本，妻子是轉生家族的象徵， 子女是相互關聯的延續，愛慾是堅固的束縛。 我沒有這樣的家族根本，也沒有轉生的家族， 相互關聯的束縛也沒有，這就是解脫堅固束縛的含義。』 當時，那位天子又用偈語說： 『沒有家族的根本真好，沒有轉生的家族也很好， 沒有相互關聯的束縛真好，解脫束縛真好。 我很久才見到婆羅門，他已證得涅槃， 超越了一切怨恨，永遠超脫了世俗的恩愛。』 當時，那位天子聽了佛陀所說，歡喜讚歎，頂禮佛足，隨即消失不見。 （五八五） 我是這樣聽說的： 一時，佛陀住在釋迦族的優羅提那塔附近。 當時，世尊剛剃完鬚髮，在後半夜結跏趺坐，身體端正，心意專注，將意念集中在前方，用衣服蓋住頭部。
English version Then, that celestial being spoke in verse, asking the Buddha: 'Is there a root of family? Is there a family of rebirth? Are there mutual attachments, and how to be freed from these bonds?' At that time, the World-Honored One replied in verse: 'I have no root of family, nor a family of rebirth, Mutual attachments are forever severed, I am freed from all bonds.' Then, that celestial being spoke again in verse: 'What is called the root of family? What is called the family of rebirth? What is called mutual continuity? What is called a firm bond?' At that time, the World-Honored One replied in verse: 'The mother is the root of the worldly family, the wife is the symbol of the family of rebirth, Children are the continuation of mutual attachments, desire is the firm bond. I have no such root of family, nor a family of rebirth, Mutual attachments are also absent, this is the meaning of being freed from firm bonds.' Then, that celestial being spoke again in verse: 'It is good to have no root of family, it is also good to have no family of rebirth, It is good to have no mutual attachments, it is good to be freed from bonds. I have long seen the Brahmin, who has attained Nirvana, Surpassing all resentment, forever transcending worldly love and affection.' Then, that celestial being, having heard what the Buddha said, rejoiced and praised, bowed at the Buddha's feet, and then disappeared. (585) Thus have I heard: At one time, the Buddha was dwelling near the Uro-dhana Stupa of the Sakyas. At that time, the World-Honored One, having just shaved his beard and hair, in the latter part of the night, sat cross-legged, with his body upright, his mind focused, concentrating his thoughts ahead, and covered his head with his robe.
。
時，優羅提那塔邊有天神住，放身光明，遍照精舍，白佛言：「沙門憂耶？」佛告天神：「何所忘失？」
天神復問：「沙門為歡喜耶？」
佛告天神：「為何所得？」
天神復問：「沙門不憂不喜耶？」
佛告天神：「如是，如是。」
爾時，天神即說偈言：
「為離諸煩惱， 為無有歡喜， 云何獨一住？ 非不樂所壞。」
爾時，世尊說偈答言：
「我無惱解脫， 亦無有歡喜， 不樂不能壞， 故獨一而住。」
時，彼天神復說偈言：
「云何得無惱？ 云何無歡喜？ 云何獨一住？ 非不樂所壞。」
爾時世尊說偈答言：
「煩惱生歡喜， 喜亦生煩惱， 無惱亦無喜， 天神當護持。」
時，彼天神復說偈言：
「善哉無煩惱， 善哉無歡喜， 善哉獨一住， 不為不喜壞。 久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛。」
時，彼天神聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（五八六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 當時，在優羅提那塔附近住著一位天神，他身上散發著光明，照亮了整個精舍，並對佛陀說：『沙門，你是在憂愁嗎？』佛陀告訴天神：『我沒有什麼遺失。』 天神又問：『沙門，你是在歡喜嗎？』 佛陀告訴天神：『我沒有什麼所得。』 天神又問：『沙門，你既不憂愁也不歡喜嗎？』 佛陀告訴天神：『是的，是的。』 這時，天神就說了偈語： 『爲了遠離各種煩惱，爲了沒有歡喜， 為何獨自一人居住？不被不樂所摧毀。』 這時，世尊說了偈語回答： 『我沒有煩惱的束縛，也沒有歡喜， 不樂也不能摧毀我，所以我獨自一人居住。』 這時，那位天神又說了偈語： 『如何才能沒有煩惱？如何才能沒有歡喜？ 如何才能獨自一人居住？不被不樂所摧毀。』 這時，世尊說了偈語回答： 『煩惱產生歡喜，歡喜也產生煩惱， 沒有煩惱也沒有歡喜，天神應當守護。』 這時，那位天神又說了偈語： 『善哉，沒有煩惱！善哉，沒有歡喜！ 善哉，獨自一人居住，不被不喜所摧毀。 我很久才見到婆羅門，他已證得涅槃， 一切恐懼都已過去，永遠超越世俗的恩愛。』 這時，那位天神聽了佛陀所說，歡喜讚歎，向佛陀的腳稽首，隨即消失不見。 （五八六） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version At that time, there was a celestial being dwelling near the Urotinatha tower, emitting light that illuminated the entire monastery. He said to the Buddha, 'Shramana, are you in sorrow?' The Buddha told the celestial being, 'I have lost nothing.' The celestial being asked again, 'Shramana, are you in joy?' The Buddha told the celestial being, 'I have gained nothing.' The celestial being asked again, 'Shramana, are you neither in sorrow nor in joy?' The Buddha told the celestial being, 'Yes, yes.' Then, the celestial being spoke a verse: 'To be free from all afflictions, to have no joy, Why dwell alone? Not to be destroyed by displeasure.' Then, the World Honored One spoke a verse in reply: 'I have no bondage of affliction, nor do I have joy, Displeasure cannot destroy me, therefore I dwell alone.' Then, that celestial being spoke another verse: 'How can one be without affliction? How can one be without joy? How can one dwell alone? Not to be destroyed by displeasure.' Then, the World Honored One spoke a verse in reply: 'Affliction gives rise to joy, and joy also gives rise to affliction, Without affliction and without joy, celestial being, you should protect this.' Then, that celestial being spoke another verse: 'Good indeed, without affliction! Good indeed, without joy! Good indeed, dwelling alone, not to be destroyed by displeasure. I have seen the Brahmin after a long time, he has attained Nirvana, All fear has passed, forever transcending worldly love and affection.' Then, that celestial being, having heard what the Buddha said, rejoiced and praised, bowed at the Buddha's feet, and then disappeared. (586) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
時，有一天子，容色妙絕，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。
時，彼天子而說偈言：
「猶如利劍害， 亦如頭火燃， 斷除貪慾火， 正念求遠離。」
爾時，世尊說偈答言：
「譬如利劍害， 亦如頭火燃， 斷除於後身， 正念求遠離。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（五八七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有一天子，容色絕妙，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。
時，彼天子而說偈言：
「天女眾圍繞， 如毗舍脂眾， 癡惑叢林中， 何由而得出？」
爾時，世尊說偈答言：
「正直平等道， 離恐怖之方， 乘寂默之車， 法想為密覆， 慚愧為長縻， 正念為羈絡， 智慧善御士， 正見為前導， 如是之妙乘， 男女之所乘， 出生死叢林， 逮得安樂處
現代漢語譯本：當時，有一天子，容貌極其美妙，在後半夜來到佛陀所在的地方，向佛陀的腳稽首，身上發出的光明遍照了祇樹給孤獨園。 當時，那位天子說了偈語：『如同利劍的傷害，也像頭頂燃起的火焰，斷除貪慾，以正念尋求遠離。』 那時，世尊用偈語回答說：『譬如利劍的傷害，也像頭頂燃起的火焰，斷除後世的牽絆，以正念尋求遠離。』 當時，那位天子又說了偈語：『長久以來見到婆羅門，已經證得涅槃，一切恐懼都已過去，永遠超越世間的恩愛。』 當時，那位天子聽了佛陀所說，歡喜隨喜，向佛陀的腳稽首，隨即消失不見。 （五八七） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有一天子，容貌極其美妙，在後半夜來到佛陀所在的地方，向佛陀的腳稽首，身上發出的光明遍照了祇樹給孤獨園。 當時，那位天子說了偈語：『天女們圍繞著我，如同毗舍遮的鬼眾，在癡迷的叢林中，如何才能脫身而出？』 那時，世尊用偈語回答說：『正直平等的道路，是遠離恐怖的方法，乘坐寂靜的車子，以法想作為嚴密的遮蓋，以慚愧作為長長的韁繩，以正念作為籠頭，以智慧作為優秀的御者，以正見作為前導，這樣美妙的乘具，是男女都可以乘坐的，可以從生死叢林中脫身，到達安樂的境地。』
English version: At that time, there was a celestial being, whose appearance was exquisitely beautiful, who came to the Buddha's place in the latter part of the night, bowed his head to the Buddha's feet, and the light from his body illuminated the Jetavana Anathapindika Garden. At that time, that celestial being spoke a verse: 'Like the harm of a sharp sword, also like a fire burning on the head, cut off greed, with right mindfulness seek to be far away.' Then, the World Honored One replied with a verse: 'Like the harm of a sharp sword, also like a fire burning on the head, cut off the bonds of the future body, with right mindfulness seek to be far away.' At that time, that celestial being spoke another verse: 'Having long seen the Brahmin, having attained Nirvana, all fear has passed, forever transcending worldly love and affection.' At that time, that celestial being, having heard what the Buddha said, rejoiced and followed with joy, bowed his head to the Buddha's feet, and then disappeared. (587) Thus have I heard: At one time, the Buddha was dwelling in the Jetavana Anathapindika Garden in Shravasti. At that time, there was a celestial being, whose appearance was exquisitely beautiful, who came to the Buddha's place in the latter part of the night, bowed his head to the Buddha's feet, and the light from his body illuminated the Jetavana Anathapindika Garden. At that time, that celestial being spoke a verse: 'Surrounded by celestial maidens, like a crowd of Pisacas, in the forest of delusion, how can one escape?' Then, the World Honored One replied with a verse: 'The path of uprightness and equality, is the way to be free from fear, riding in the chariot of silence, with the thought of Dharma as a tight covering, with shame as the long reins, with right mindfulness as the bridle, with wisdom as the excellent charioteer, with right view as the guide, such a wonderful vehicle, can be ridden by both men and women, can escape from the forest of birth and death, and reach the place of peace and joy.'
。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（五八八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有一天子，容色絕妙，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。
時，彼天子說偈問佛：
「有四轉九門， 充滿貪慾住， 深溺烏泥中， 大象云何出？」
爾時，世尊說偈答言：
「斷愛喜長縻， 貪慾等諸惡， 拔愛慾根本， 正向于彼處。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（五八九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有一天子，容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面。身諸光明遍照祇樹給孤獨園
現代漢語譯本 當時，那位天子又說了偈語： 『我久已見到婆羅門，他已證得涅槃， 一切恐懼都已過去，永遠超越了世間的恩愛。』 當時，那位天子聽聞佛陀所說，歡喜讚歎，頂禮佛足，隨即消失不見。
（五八八）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，有一位天子，容貌絕美，在後半夜來到佛陀所在之處，頂禮佛足，他身上的光明遍照祇樹給孤獨園。
當時，那位天子說了偈語問佛： 『有四個轉動的九個門，充滿了貪慾的住所， 深深地陷入污泥之中，大象如何才能出來？』
那時，世尊說了偈語回答說： 『斷絕愛慾和喜悅的束縛，以及貪慾等各種惡念， 拔除愛慾的根本，才能正確地走向彼岸。』
當時，那位天子又說了偈語： 『我久已見到婆羅門，他已證得涅槃， 一切恐懼都已過去，永遠超越了世間的恩愛。』
當時，那位天子聽聞佛陀所說，歡喜讚歎，頂禮佛足，隨即消失不見。
（五八九）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，有一位天子，容貌絕美，在後半夜來到佛陀所在之處，頂禮佛足，退坐在一旁。他身上的光明遍照祇樹給孤獨園。
English version Then, that celestial being spoke in verse again: 'I have long seen the Brahmin, who has attained Nirvana, All fear has passed, forever transcending worldly love and affection.' Then, that celestial being, hearing what the Buddha said, rejoiced and applauded, bowed at the Buddha's feet, and immediately disappeared.
(588)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti.
Then, a celestial being, with an exquisite appearance, came to the Buddha's place in the latter part of the night, bowed at the Buddha's feet, and the light from his body illuminated the entire Jeta Grove, Anathapindika's Park.
Then, that celestial being spoke in verse, asking the Buddha: 'There are four revolving nine gates, filled with the dwelling of desire, Deeply immersed in the mud, how does the elephant get out?'
At that time, the World-Honored One spoke in verse, answering: 'Cut off the bonds of love and joy, and all evils such as desire, Uproot the root of desire, and then rightly go to that shore.'
Then, that celestial being spoke in verse again: 'I have long seen the Brahmin, who has attained Nirvana, All fear has passed, forever transcending worldly love and affection.'
Then, that celestial being, hearing what the Buddha said, rejoiced and applauded, bowed at the Buddha's feet, and immediately disappeared.
(589)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti.
Then, a celestial being, with an exquisite appearance, came to the Buddha's place in the latter part of the night, bowed at the Buddha's feet, and sat down to one side. The light from his body illuminated the entire Jeta Grove, Anathapindika's Park.
。
時，彼天子說偈問佛：
「賴吒槃提國， 有諸商賈客， 大富足財寶， 各各競求富， 方便欲財利， 猶如然熾火， 如是競勝心， 欲貪常馳騁， 云何當斷貪， 息世間勤求？」
爾時，世尊說偈答言：
「舍俗出非家， 妻子及財寶， 貪恚癡離欲， 羅漢盡諸漏， 正智心解脫， 愛盡息方便。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（五九〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「過去世時，拘薩羅國有諸商人，五百乘車，共行治生，至曠野中。曠野有五百群賊在後隨逐，伺便欲作劫盜。時，曠野中有一天神，止住路側。
「時，彼天神作是念：『當往詣彼拘薩羅國諸商人所，問其義理。若彼商人喜我所問，時解說者，我當方便令其安隱，得脫賊難；若不喜我所問者，當放舍之，如余天神。』
「時，彼天神作是念已，即放身光，遍照商人車營，而說偈言：
「『誰于覺睡眠， 誰復睡眠覺， 誰有解此義， 誰能為我說
現代漢語譯本：當時，那位天子用偈語向佛陀請教： 『賴吒槃提國，有一些商人和旅客，他們非常富有，各自都在競相追求財富，爲了獲得利益不擇手段，就像燃燒的火焰一樣。他們如此爭強好勝，貪慾之心無休止地馳騁。如何才能斷除貪慾，停止世間的辛勤追求呢？』 這時，世尊用偈語回答說： 『捨棄世俗，離開家庭，包括妻子和財富，遠離貪婪、嗔恨和愚癡，羅漢已經斷盡了一切煩惱，以正智之心獲得解脫，愛慾斷盡，一切追求也隨之停止。』 當時，那位天子又說偈語道： 『我很久以前就見到婆羅門，他們已經證得涅槃，超越了一切恐懼，永遠超脫了世間的恩愛。』 當時，那位天子聽了佛陀所說，歡喜讚歎，頂禮佛足，隨即消失不見。 （五九〇） 我聽聞是這樣的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『過去世時，拘薩羅國有一些商人，他們用五百輛車一起做生意，來到曠野中。曠野里有五百群盜在後面跟隨，伺機想要搶劫。當時，曠野中有一位天神，停留在路邊。 『當時，那位天神這樣想：『我應當去拜訪那些拘薩羅國的商人，詢問他們一些道理。如果那些商人喜歡我所問的，並且能夠解答，我就想辦法讓他們平安無事，脫離盜賊的災難；如果他們不喜歡我所問的，我就放棄他們，像其他天神一樣。』 『當時，那位天神這樣想完，就放出光明，照亮了商人的車隊營地，並用偈語說道： 『誰在覺醒中睡眠，誰又在睡眠中覺醒？誰能理解這個道理，誰能為我解說？』
English version: At that time, that celestial being asked the Buddha in verse: 'In the country of Raṣṭrapāṇḍi, there are merchants and travelers, very wealthy, each vying for riches, using any means for profit, like a blazing fire. They are so competitive, their greed constantly running wild. How can one cut off greed and cease the worldly pursuit?' Then, the World Honored One answered in verse: 'Leaving the secular, leaving home, including wife and wealth, away from greed, hatred, and delusion, the Arhat has exhausted all defilements, with right wisdom attaining liberation, desire is exhausted, and all pursuits cease.' At that time, that celestial being again spoke in verse: 'I have long seen the Brahmins, they have attained Nirvana, transcending all fears, forever free from worldly love and affection.' At that time, that celestial being, having heard what the Buddha said, rejoiced and praised, bowed at the Buddha's feet, and then disappeared. (590) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'In the past, in the country of Kosala, there were some merchants, who traveled together with five hundred carts to do business, arriving in a wilderness. In the wilderness, there were five hundred groups of thieves following behind, waiting for an opportunity to rob. At that time, there was a celestial being in the wilderness, staying by the roadside.' 'At that time, that celestial being thought: 『I should go visit those merchants of Kosala and ask them some questions. If those merchants like what I ask and can answer, I will find a way to keep them safe and free from the disaster of the thieves; if they do not like what I ask, I will abandon them, like other celestial beings.』 'At that time, that celestial being, having thought this, emitted light, illuminating the merchants' camp, and spoke in verse: 'Who sleeps while awake, and who awakens while asleep? Who can understand this meaning, who can explain it to me?'
。』
「爾時，商人中有一優婆塞信佛、信法、信比丘僧，一心向佛、法、僧，歸依佛、法、僧，于佛離疑，於法、僧離疑，于苦、集、滅、道離疑，見四聖諦得第一無間等果，在商人中與諸商人共為行侶。彼優婆塞於後夜時端坐思惟，繫念在前，於十二因緣逆順觀察，所謂是事有故是事有，是事起故是事起。謂緣無明行，緣行識，緣識名色，緣名色六入處，緣六入處觸，緣觸受，緣受愛，緣愛取，緣取有，緣有生，緣生老、死、憂、悲、惱、苦。如是純大苦聚集；如是無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入處滅，六入處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、死、憂、悲、惱、苦滅，如是如是純大苦聚滅。
「時，彼優婆塞如是思惟已，而說偈言：
「『我于覺睡眠， 我于睡眠覺， 我解知此義， 能為人記說
現代漢語譯本 當時，商人們中有一位優婆塞，他信奉佛、法、僧三寶，一心向往佛、法、僧，皈依佛、法、僧。他對佛不再有疑惑，對法和僧也不再有疑惑，對苦、集、滅、道四聖諦不再有疑惑，並且通過領悟四聖諦獲得了初果的無間等果位。這位優婆塞在商隊中與其他商人一同為伴。在後半夜時，他端坐思惟，將心念集中在眼前，對十二因緣進行逆向和順向的觀察。他思索道：『因為有了這個，所以才有了那個；因為這個生起，所以那個也生起。』也就是說，以無明為緣而有行，以行為緣而有識，以識為緣而有名色，以名色為緣而有六入處，以六入處為緣而有觸，以觸為緣而有受，以受為緣而有愛，以愛為緣而有取，以取為緣而有有，以有為緣而有生，以生為緣而有老、死、憂、悲、惱、苦。這樣就形成了純粹的大苦聚集；反之，如果無明滅盡，則行滅盡；行滅盡，則識滅盡；識滅盡，則名色滅盡；名色滅盡，則六入處滅盡；六入處滅盡，則觸滅盡；觸滅盡，則受滅盡；受滅盡，則愛滅盡；愛滅盡，則取滅盡；取滅盡，則有滅盡；有滅盡，則生滅盡；生滅盡，則老、死、憂、悲、惱、苦滅盡。這樣，純粹的大苦聚集就滅盡了。 當時，這位優婆塞如此思惟之後，便說了偈語： 『我從覺悟中入睡，我從睡夢中覺醒，我理解並知曉這個道理，能夠為他人講述。』
English version At that time, among the merchants, there was a lay disciple (Upasaka) who had faith in the Buddha, the Dharma, and the Sangha. He was wholeheartedly devoted to the Buddha, Dharma, and Sangha, taking refuge in them. He had no doubts about the Buddha, no doubts about the Dharma and the Sangha, and no doubts about the Four Noble Truths of suffering, its origin, its cessation, and the path to its cessation. He had attained the first stage of enlightenment, the 'first fruit' without interruption, through understanding the Four Noble Truths. This lay disciple traveled with the other merchants as companions. In the late hours of the night, he sat in meditation, focusing his mind, and contemplated the twelve links of dependent origination, both in forward and reverse order. He thought, 'Because this exists, that exists; because this arises, that arises.' That is, conditioned by ignorance, there are volitional formations; conditioned by volitional formations, there is consciousness; conditioned by consciousness, there are mind and body; conditioned by mind and body, there are the six sense bases; conditioned by the six sense bases, there is contact; conditioned by contact, there is feeling; conditioned by feeling, there is craving; conditioned by craving, there is clinging; conditioned by clinging, there is becoming; conditioned by becoming, there is birth; conditioned by birth, there are old age, death, sorrow, lamentation, pain, grief, and despair. Thus arises this whole mass of suffering. Conversely, with the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases; with the cessation of consciousness, mind and body cease; with the cessation of mind and body, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age, death, sorrow, lamentation, pain, grief, and despair cease. Thus, this whole mass of suffering ceases. Having contemplated in this way, the lay disciple then spoke these verses: 'I awaken from sleep into awareness, I awaken from awareness into sleep, I understand and know this meaning, and can explain it to others.'
。』
「時，彼天神問優婆塞：『云何覺睡眠？云何睡眠覺？云何能解知？云何能記說？』
「時，優婆塞說偈答言：
「『貪慾及瞋恚， 愚癡得離欲， 漏盡阿羅漢， 正智心解脫， 彼則為覺悟， 我于彼睡眠， 不知因生苦， 及苦因緣集， 於此一切苦， 得無餘滅盡， 又不知正道， 等趣息苦處， 斯等為常眠， 我于彼則覺， 如是覺睡眠， 如是睡眠覺， 如是善知義， 如是能記說。』
「時，彼天神復說偈言：
「『善哉覺睡眠， 善哉眠中覺， 善哉解知義， 善哉能記說， 久遠乃今見， 諸兄弟而來， 緣汝恩力故， 令諸商人眾， 得免於劫賊， 隨道安樂去。』
「如是，諸比丘！彼拘薩羅澤中諸商人眾皆得安隱從曠野出。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五九一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「過去世時，海洲上優婆塞至他優婆塞舍會坐，極毀呰欲，言：『此欲者，虛妄不實，欺誑之法，猶如幻化，誑于嬰兒。』還自己舍，恣於五欲，是優婆塞舍有天神止住
現代漢語譯本 當時，那位天神問優婆塞：『如何覺知睡眠？如何從睡眠中覺醒？如何能夠理解？如何能夠記述？』 當時，優婆塞用偈語回答說： 『貪慾和嗔恚，愚癡得以遠離， 煩惱已盡的阿羅漢，以正智獲得心靈解脫， 他們是覺悟的，我卻處於睡眠之中， 不知痛苦的產生，以及痛苦的因緣集聚， 對於這一切痛苦，能夠完全滅盡， 又不知曉通往止息痛苦的正確道路， 這些是常眠的狀態，而我從中覺醒， 如此覺知睡眠，如此從睡眠中覺醒， 如此善於理解其義，如此能夠記述。』 當時，那位天神又說偈語： 『善哉覺知睡眠，善哉從睡眠中覺醒， 善哉理解其義，善哉能夠記述， 久遠以來今日得見，諸位兄弟前來， 因你的恩德之力，使得商人們， 得以免於盜賊，平安地沿著道路離去。』 諸位比丘！就像這樣，拘薩羅澤中的商人們都得以平安地從曠野中出來。 佛陀說完這部經后，比丘們聽聞佛陀所說，歡喜奉行。 （五九一） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘：『過去世時，海島上的優婆塞到另一位優婆塞的住所聚會，極力詆譭慾望，說：『這慾望，虛妄不實，是欺騙之法，猶如幻化，欺騙嬰兒。』回到自己家中，卻放縱於五欲之中，這位優婆塞的住所里有天神居住。
English version Then, that deity asked the Upasaka: 'How does one perceive sleep? How does one awaken from sleep? How can one understand? How can one recount?' Then, the Upasaka replied in verse: 'Greed and hatred, and ignorance are abandoned, The Arhat whose outflows are exhausted, with right wisdom, has a mind liberated, They are awakened, while I am in sleep, Not knowing the arising of suffering, and the accumulation of the causes of suffering, Regarding all this suffering, to be completely extinguished without remainder, And not knowing the right path, that leads to the cessation of suffering, These are the states of constant sleep, from which I awaken, Thus is the perception of sleep, thus is the awakening from sleep, Thus is the good understanding of its meaning, thus is the ability to recount.' Then, that deity spoke in verse again: 'Well done is the perception of sleep, well done is the awakening from sleep, Well done is the understanding of its meaning, well done is the ability to recount, After a long time, today we see, brothers coming, Because of your grace and power, the merchants, Are able to escape from robbers, and go safely along the road.' Thus, O Bhikkhus! The merchants in the Kosala wilderness all came out of the wilderness safely. After the Buddha finished speaking this sutra, the Bhikkhus, having heard what the Buddha said, joyfully practiced it. (591) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, the Blessed One told the Bhikkhus: 'In the past, an Upasaka from an island went to the dwelling of another Upasaka for a gathering, and greatly disparaged desire, saying: 'This desire is false and unreal, a deceptive thing, like an illusion, deceiving infants.' Returning to his own home, he indulged in the five desires, and in the dwelling of this Upasaka, there was a deity residing.
。時，彼天神作是念：『是優婆塞不勝不類，于余優婆塞舍會坐眾中極毀呰欲，言：「如是欲者，虛偽不實，欺誑之法，如誑嬰兒。」還己舍已，自恣五欲，我今寧可發令覺悟。』而說偈言：
「『于大聚會中， 毀呰欲無常， 自沒于愛慾， 如牛溺深泥。 我觀彼會中， 諸優婆塞等， 多聞明解法， 奉持于凈戒。 汝見彼樂法， 而說欲無常， 如何自恣欲， 不斷于貪愛， 何故樂世間， 畜妻子眷屬。』
「時，彼天神如是如是開覺彼優婆塞已。如是如是彼優婆塞覺悟已，剃除鬚髮，著袈裟衣，正信非家，出家學道，精勤修習，盡諸有漏，得阿羅漢。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五九二）
如是我聞：
一時，佛住王舍城寒林中丘冢間。
時，給孤獨長者有小因緣至王舍城，止宿長者舍。夜見長者告其妻子、僕使、作人言：「汝等皆起，破樵然火，炊飯作䴵調和眾味，莊嚴堂舍
現代漢語譯本：當時，那位天神這樣想：『這個優婆塞言行不一，在其他優婆塞的集會中極力詆譭慾望，說：「像這樣的慾望，虛偽不實，是欺騙的法，如同欺騙嬰兒。」他卻回到自己的住所，放縱於五欲之中。我應該讓他覺悟。』於是說了偈語： 『在大眾集會中，詆譭慾望無常，自己卻沉溺於愛慾，如同牛陷入深泥。我看到那集會中，各位優婆塞等，多聞且明解佛法，奉持清凈的戒律。你看到他們樂於佛法，卻說慾望無常，為何自己放縱慾望，不斷除貪愛，為何貪戀世間，養育妻子眷屬。』 當時，那位天神這樣這樣地開導那位優婆塞。那位優婆塞這樣這樣地覺悟后，剃除鬚髮，穿上袈裟，以正信捨棄家庭，出家學道，精勤修行，斷盡一切煩惱，證得阿羅漢果。 佛說完這部經后，各位比丘聽了佛的教誨，歡喜地奉行。 （五九二） 我是這樣聽說的： 一時，佛住在王舍城寒林中的墳墓之間。 當時，給孤獨長者因為一些小事來到王舍城，住在一位長者的家中。夜裡，他看見那位長者告訴他的妻子、僕人、傭人說：『你們都起來，劈柴生火，煮飯做餅，調和各種味道，裝飾廳堂。』
English version: Then, that deity thought: 『This lay disciple is inconsistent. In the assembly of other lay disciples, he vehemently denounces desires, saying, 「Such desires are false and unreal, deceptive practices, like deceiving a baby.」 Yet, he returns to his own dwelling and indulges in the five desires. I should awaken him.』 So, he spoke in verse: 『In the great assembly, denouncing the impermanence of desires, yet himself immersed in lust, like an ox sinking in deep mud. I see in that assembly, the various lay disciples, learned and understanding the Dharma, upholding pure precepts. You see them delighting in the Dharma, yet you speak of the impermanence of desires. Why do you indulge in desires, not cutting off greed and love? Why are you attached to the world, raising a wife and family?』 Then, that deity thus and thus enlightened that lay disciple. That lay disciple, having thus and thus awakened, shaved his head and beard, donned the monastic robe, with right faith left his home, became a monk, diligently practiced, exhausted all defilements, and attained Arhatship. After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (592) Thus have I heard: At one time, the Buddha was dwelling in the charnel ground among the tombs in the Cold Forest of Rajagriha. At that time, the elder Anathapindika, having some small business in Rajagriha, stayed at the house of an elder. At night, he saw that elder telling his wife, servants, and workers: 『You all get up, chop wood and make a fire, cook rice and make cakes, mix various flavors, and decorate the hall.』
。」
給孤獨長者見已，作是念：「今此長者何所為作，為嫁女娶婦耶？為請賓客、國王、大臣耶？」念已，即問長者：「汝何所作？為嫁女娶婦？為請賓客、國王、大臣耶？」
時，彼長者答給孤獨長者言：「我不嫁女娶婦，亦不請呼國王、大臣，唯欲請佛及比丘僧，設供養耳。」
時，給孤獨長者聞未曾聞佛名字已，心大歡喜，身諸毛孔皆悉怡悅，問彼長者言：「何名為佛？」
長者答言：「有沙門瞿曇，是釋種子，于釋種中剃除鬚髮，著袈裟衣，正信非家，出家學道，得阿耨多羅三藐三菩提，是名為佛。」
給孤獨長者言：「云何名僧？」
彼長者言：「若婆羅門種剃除鬚髮，著袈裟衣，信家非家，而隨佛出家；或剎利種、毗舍種、首陀羅種善男子等剃除鬚髮，著袈裟衣，正信非家，彼佛出家而隨出家，是名為僧。今日請佛及現前僧，設諸供養。」
給孤獨長者問彼長者言：「我今可得往見世尊不？」
彼長者答言：「汝且住此，我請世尊來至我舍，於此得見。」
時，給孤獨長者即于其夜至心念佛，因得睡眠
給孤獨長者看到后，心想：『這位長者在做什麼呢？是嫁女兒娶媳婦嗎？還是邀請賓客、國王、大臣呢？』 想到這裡，就問那位長者：『您在做什麼？是嫁女兒娶媳婦？還是邀請賓客、國王、大臣呢？』 當時，那位長者回答給孤獨長者說：『我不是嫁女兒娶媳婦，也不是邀請國王、大臣，只是想邀請佛陀和比丘僧，設宴供養。』 當時，給孤獨長者聽到從未聽過的佛陀的名字后，心中非常歡喜，全身的毛孔都感到愉悅，就問那位長者說：『什麼是佛？』 那位長者回答說：『有一位沙門名叫瞿曇，是釋迦族的後裔，在釋迦族中剃除鬚髮，穿上袈裟，以正信離開家庭，出家修道，證得阿耨多羅三藐三菩提，這就是佛。』 給孤獨長者說：『什麼是僧？』 那位長者說：『如果婆羅門種姓的人剃除鬚髮，穿上袈裟，以信心離開家庭，跟隨佛陀出家；或者剎帝利種姓、吠舍種姓、首陀羅種姓的善男子等剃除鬚髮，穿上袈裟，以正信離開家庭，跟隨佛陀出家，這些人就稱為僧。今天我邀請佛陀和現前的僧眾，設宴供養。』 給孤獨長者問那位長者說：『我現在可以去拜見世尊嗎？』 那位長者回答說：『您先在這裡住下，我請世尊到我家來，您在這裡就可以見到他。』 當時，給孤獨長者當晚就一心念佛，因此得以入睡。
Upon seeing this, the elder Anathapindika thought: 'What is this elder doing? Is he marrying off a daughter or taking a wife? Or is he inviting guests, a king, or ministers?' Having thought this, he asked the elder: 'What are you doing? Are you marrying off a daughter or taking a wife? Or are you inviting guests, a king, or ministers?' At that time, the elder replied to Anathapindika: 'I am not marrying off a daughter or taking a wife, nor am I inviting a king or ministers. I only wish to invite the Buddha and the assembly of monks to offer them a meal.' At that time, upon hearing the name of the Buddha, which he had never heard before, Anathapindika was greatly delighted, and all the pores of his body were filled with joy. He asked the elder: 'What is a Buddha?' The elder replied: 'There is a Shramana named Gautama, who is a descendant of the Shakya clan. Among the Shakya clan, he shaved his head and beard, donned the monastic robe, left his home with faith, and practiced the path, attaining Anuttara-samyak-sambodhi. This is called a Buddha.' Anathapindika said: 'What is a Sangha?' The elder said: 'If a Brahmin by birth shaves his head and beard, dons the monastic robe, leaves his home with faith, and follows the Buddha into homelessness; or if a Kshatriya, Vaishya, or Shudra by birth, or any good man, shaves his head and beard, dons the monastic robe, leaves his home with faith, and follows the Buddha into homelessness, these are called the Sangha. Today, I am inviting the Buddha and the present Sangha to offer them a meal.' Anathapindika asked the elder: 'May I now go and see the World Honored One?' The elder replied: 'You may stay here for now. I will invite the World Honored One to come to my house, and you can see him here.' At that time, Anathapindika, that very night, focused his mind on the Buddha and was thus able to fall asleep.
。天猶未明，忽見明相，謂天已曉，欲出其舍，行向城門，至城門下，夜始二更，城門未開，王家常法，待遠使命來往，至初夜盡，城門乃閉，中夜已盡，輒復開門，欲令行人早得往來。
爾時，給孤獨長者見城門開，而作是念：「定是夜過天曉門開。」乘明相出於城門，出城門已，明相即滅，輒還闇冥。給孤獨長者心即恐怖，身毛為豎，得無為人及非人，或奸姣人恐怖我耶？即便欲還。
爾時，城門側有天神住。時，彼天神即放身光，從其城門至寒林丘塳間光明普照，告給孤獨長者言：「汝且前進，可得勝利，慎勿退還。」
時，彼天神即說偈言：
「善良馬百匹， 黃金滿百斤， 騾車及馬車， 各各有百乘， 種種諸珍奇， 重寶載其上， 宿命種善根， 得如此福報， 若人宗重心， 向佛行一步， 十六分之一， 過前福之上。
「是故，長者！汝目前進，慎勿退還！」即復說偈：
「雪山大龍象， 純金為莊飾， 巨身長大牙， 以此象施人， 不及向佛福， 十六分之一。
「是故，長者！當速前進，得其大利，非退還也
現代漢語譯本：天還沒亮，忽然看到亮光，以為天已經亮了，就想走出家門，前往城門。到了城門下，才知道才到二更，城門還沒開。這是王家的慣例，爲了方便遠方使者來往，要等到初夜結束才關閉城門，到了半夜結束，又會重新開門，是爲了讓行人能早點往來。 當時，給孤獨長者看到城門開了，就想：『一定是夜已過，天亮了，所以門開了。』就藉著亮光出了城門。出了城門后，亮光立刻消失，又恢復了黑暗。給孤獨長者心裡非常害怕，汗毛都豎了起來，心想：『難道是人或者非人，或者是什麼妖魔鬼怪在恐嚇我嗎？』就想返回。 這時，城門旁邊住著一位天神。當時，那位天神就放出光芒，從城門到寒林墳地之間都照得通亮，告訴給孤獨長者說：『你只管前進，可以獲得勝利，千萬不要退回去。』 當時，那位天神就說了偈語： 『一百匹良馬，一百斤黃金，騾車和馬車，每樣各有一百輛，各種珍奇的寶物，都裝載在上面。這是因為前世種下善根，才能得到這樣的福報。如果有人以虔誠的心，向佛走一步，那福報比之前的還要超過十六分之一。』 『所以，長者！你只管前進，千萬不要退回去！』又說了偈語： 『用純金裝飾的雪山大象，身軀巨大，長著大象牙，用這樣的大象佈施給別人，也不及向佛的福報的十六分之一。』 『所以，長者！應當快速前進，可以得到大利益，不要退回去！』
English version: The sky was not yet bright, when suddenly a light appeared. Thinking it was dawn, he wanted to leave his house and head towards the city gate. When he reached the city gate, he realized it was only the second watch of the night, and the gate was not yet open. It was the royal custom to wait until the end of the first watch of the night to close the city gate, to facilitate the passage of messengers from afar. And at the end of the middle watch, the gate would be reopened, to allow travelers to come and go early. At that time, Anathapindika, the elder, saw the city gate open and thought, 'It must be past night and dawn, so the gate is open.' He went out of the city gate by the light. Once he was out of the gate, the light immediately disappeared, and it became dark again. Anathapindika was terrified, his hair stood on end, and he thought, 'Could it be a human or non-human, or some kind of demon trying to frighten me?' He wanted to turn back immediately. At that moment, a deity lived beside the city gate. The deity then emitted a light that illuminated the area from the city gate to the cold forest burial ground, and said to Anathapindika, 'You should go forward, you will gain victory, do not retreat.' Then, the deity spoke in verse: 'A hundred good horses, a hundred pounds of gold, mule carts and horse carts, a hundred of each, all kinds of rare treasures, loaded on top. This is because of the good roots planted in past lives, that one can receive such blessings. If a person with a sincere heart, takes one step towards the Buddha, that blessing is more than one-sixteenth greater than the previous one.' 'Therefore, elder! You should go forward, do not retreat!' He then spoke another verse: 'A great snow mountain elephant, adorned with pure gold, with a huge body and long tusks, giving such an elephant in charity, is not even one-sixteenth of the merit of turning towards the Buddha.' 'Therefore, elder! You should quickly go forward, you will gain great benefit, do not retreat!'
。」復說偈言：
「金菩阇國女， 其數有百人， 種種眾妙寶， 瓔珞具莊嚴， 以是持施與， 不及行向佛， 一步之功德， 十六分之一。
「是故，長者！當速前進，得其勝利，非退還也。」
時，給孤獨長者問天神言：「賢者！汝是何人？」
天神答言：「我是摩頭息揵大摩那婆先，是長者善知識，于尊者舍利弗、大目揵連所起信敬心，緣斯功德，今得生天，典此城門，是故告長者：『但當進前，慎莫退還，前進得利，非退還也。』」
時，給孤獨長者作是念：「佛興於世，非為小事；得聞正法，亦非小事。是故天神勸我令進，往見世尊。」時，給孤獨長者尋其光明，逕至寒林丘塳間。
爾時，世尊出房露地經行，給孤獨長者遙見佛已，即至其前，以俗人禮法恭敬問訊：「云何？世尊！安隱臥不？」
爾時，世尊說偈答言：
「婆羅門涅槃， 是則常安樂， 愛慾所不染， 解脫永無餘。 斷一切希望， 調伏心熾燃， 心得寂止息， 止息安隱眠。」
爾時，世尊將給孤獨長者往入房中，就座而坐，端身繫念
現代漢語譯本：又說偈語道： 『金菩阇國的女子，數量有百人，她們佩戴著各種精美的寶物和瓔珞，裝飾得十分華麗。用這些來佈施，也比不上向佛行進一步的功德的十六分之一。 『所以，長者！應當快速前進，獲得勝利，不要退縮。』 當時，給孤獨長者問天神說：『賢者！您是什麼人？』 天神回答說：『我是摩頭息揵大摩那婆先，是長者的善知識，因為對尊者舍利弗、大目犍連生起了信敬之心，憑藉這個功德，現在得以昇天，掌管這座城門。所以我告訴長者：『只管前進，不要退縮，前進會得到利益，退縮則不會。』 當時，給孤獨長者心想：『佛陀出現在世間，不是小事；能夠聽聞正法，也不是小事。所以天神勸我前進，去見世尊。』當時，給孤獨長者順著光明，直接到了寒林丘塳之間。 那時，世尊走出房間，在露天的地方經行。給孤獨長者遠遠地看見佛陀后，就來到佛陀面前，用俗人的禮節恭敬地問候：『世尊！您睡得安穩嗎？』 當時，世尊用偈語回答說： 『婆羅門進入涅槃，才是真正的安樂，不受愛慾的污染，解脫后永遠沒有煩惱。斷除一切希望，調伏心中熾熱的慾望，心得到寂靜止息，止息后才能安穩入眠。』 當時，世尊帶領給孤獨長者進入房間，坐下，端正身體，集中意念。
English version: He then spoke in verse: 'The women of the kingdom of Kimposha, numbering a hundred, adorned with various exquisite jewels and necklaces, using these for almsgiving, is not even one-sixteenth of the merit of taking one step towards the Buddha. 'Therefore, elder! You should advance quickly and gain victory, do not retreat.' At that time, the elder Anathapindika asked the celestial being, 'Virtuous one! Who are you?' The celestial being replied, 'I am Madhusikhanda Mahamanava, a good friend of the elder. Because of the faith and reverence I had for the Venerable Sariputra and Maudgalyayana, I was reborn in heaven and now guard this city gate. Therefore, I tell the elder: 'Just go forward, do not retreat. Advancing will bring benefit, retreating will not.' At that time, the elder Anathapindika thought, 'The appearance of the Buddha in the world is no small matter; to hear the true Dharma is also no small matter. Therefore, the celestial being is urging me to go forward and see the World Honored One.' At that time, the elder Anathapindika followed the light and went directly to the area of the Cold Forest mounds. At that time, the World Honored One came out of his room and was walking in the open air. When the elder Anathapindika saw the Buddha from afar, he went before him and respectfully greeted him with the customary salutations: 'World Honored One! Did you sleep peacefully?' At that time, the World Honored One replied in verse: 'The Brahmin who has attained Nirvana is always at peace, undefiled by desire, and forever free from suffering. Having cut off all hope, and subdued the burning desires of the heart, the mind finds stillness and peace, and in that stillness, one sleeps peacefully.' At that time, the World Honored One led the elder Anathapindika into the room, sat down, straightened his body, and focused his mind.
。爾時，世尊為其說法，示、教、照、喜已，世尊說：「諸法無常，宜佈施福事、持戒福事、生天福事，欲味、欲患、欲出，遠離之福。」
給孤獨長者聞法、見法、得法、入法、解法，度諸疑惑，不由他信，不由他度，入正法、律，心得無畏，即從座起，正衣服，為佛作禮，右膝著地，合掌白佛言：「已度。世尊！已度。善逝！我從今日盡其壽命，歸佛、歸法、歸比丘僧，為優婆塞，證知我。」
爾時，世尊問給孤獨長者：「汝名何等？」
長者白佛：「名須達多。以常給孤貧辛苦故，時人名我為給孤獨。」
世尊復問：「汝居何處？」
長者白佛言：「世尊！在拘薩羅人間，城名舍衛，唯愿世尊來舍衛國，我當盡壽供養衣被、飲食、房舍、床臥、隨病湯藥。」
佛問長者：「舍衛國有精舍不？」
長者白佛：「無也，世尊！」
佛告長者：「汝可於彼建立精舍，令諸比丘往來宿止。」
長者白佛：「但使世尊來舍衛國，我當造作精舍僧房，令諸比丘往來止住。」爾時，世尊默然受請。
時，長者知佛世尊默然受請已，從座起，稽首佛足而去。
（五九三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本：當時，世尊為他說法，開示、教導、啓發、使他歡喜之後，世尊說：『諸法都是無常的，應該行佈施的福德之事、持戒的福德之事、生天的福德之事，以及認識到慾望的滋味、慾望的禍患、以及出離慾望，遠離這些的福德。』 給孤獨長者聽聞佛法、見到佛法、得到佛法、進入佛法、理解佛法，度脫了一切疑惑，不再依賴他人的信仰，不再需要他人引導，進入了正法和戒律，內心感到無所畏懼，隨即從座位上站起來，整理好衣服，向佛陀行禮，右膝跪地，合掌對佛說：『我已經度脫了。世尊！我已經度脫了。善逝！我從今天起，直到生命終結，都將皈依佛、皈依法、皈依比丘僧，成為優婆塞，請您證明我。』 當時，世尊問給孤獨長者：『你叫什麼名字？』 長者回答佛陀：『我名叫須達多。因為我經常幫助孤獨貧困的人，所以人們稱我為給孤獨。』 世尊又問：『你住在哪裡？』 長者回答佛陀說：『世尊！我住在拘薩羅國的人間，城名叫舍衛。我希望世尊能來舍衛國，我將盡我一生供養您衣物、飲食、房舍、床鋪、以及生病時的湯藥。』 佛陀問長者：『舍衛國有精舍嗎？』 長者回答佛陀：『沒有，世尊！』 佛陀告訴長者：『你可以在那裡建立精舍，讓比丘們來往住宿。』 長者回答佛陀：『只要世尊能來舍衛國，我就會建造精舍僧房，讓比丘們來往居住。』當時，世尊默然接受了邀請。 當時，長者知道佛世尊默然接受邀請后，從座位上站起來，向佛陀的腳稽首行禮，然後離開了。 （五九三） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version: At that time, the World Honored One, having expounded the Dharma for him, showing, teaching, illuminating, and gladdening him, said: 'All dharmas are impermanent. One should engage in meritorious deeds of giving, meritorious deeds of upholding precepts, meritorious deeds of being born in heaven, and understanding the taste of desire, the suffering of desire, and the escape from desire, the merit of being free from them.' The elder Anathapindika, having heard the Dharma, seen the Dharma, attained the Dharma, entered the Dharma, and understood the Dharma, having crossed over all doubts, not relying on the faith of others, not needing to be guided by others, entered the true Dharma and the Vinaya, his mind felt fearless. He then rose from his seat, adjusted his robes, bowed to the Buddha, knelt on his right knee, and with palms joined, said to the Buddha: 'I have crossed over. World Honored One! I have crossed over. Well-gone One! From this day until the end of my life, I take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha of monks, and become a lay disciple. Please acknowledge me.' At that time, the World Honored One asked the elder Anathapindika: 'What is your name?' The elder replied to the Buddha: 'My name is Sudatta. Because I often help the lonely and poor, people call me Anathapindika.' The World Honored One asked again: 'Where do you reside?' The elder replied to the Buddha: 'World Honored One! I reside in the human realm of Kosala, in a city called Shravasti. I wish that the World Honored One would come to Shravasti. I will, for the rest of my life, provide you with clothing, food, lodging, bedding, and medicine for illnesses.' The Buddha asked the elder: 'Is there a monastery in Shravasti?' The elder replied to the Buddha: 'No, World Honored One!' The Buddha told the elder: 'You can establish a monastery there, so that the monks can come and stay.' The elder replied to the Buddha: 'As long as the World Honored One comes to Shravasti, I will build a monastery and monks' quarters, so that the monks can come and reside.' At that time, the World Honored One silently accepted the invitation. Then, the elder, knowing that the World Honored One had silently accepted the invitation, rose from his seat, bowed at the Buddha's feet, and departed. (593) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
時，給孤獨長者疾病命終，生兜率天，為兜率天子，作是念：「我不應久住於此，當往見世尊。」作是念已，如力士屈申臂頃，于兜率天沒，現於佛前，稽首佛足，退坐一面。時，給孤獨天子身放光明，遍照祇樹給孤獨園。
時，給孤獨天子而說偈言：
「於此祇桓林， 仙人僧住止， 諸王亦住此， 增我歡喜心， 深信凈戒業， 智慧為勝壽， 以此凈眾生， 非族姓財物， 大智舍利弗， 正念常寂默， 閑居修遠離， 初建業良友。」
說此偈已，即沒不現。
爾時，世尊其夜過已，入于僧中，敷尼師壇，于眾前坐，告諸比丘：「今此夜中，有一天子，容色絕妙，來詣我所，稽首我足，退坐一面。而說偈言：
「於此祇桓林， 仙人僧住止， 諸王亦住此， 增我歡喜心， 深信凈戒業， 智慧為勝壽， 以此凈眾生， 非族姓財物， 大智舍利弗， 正念常寂默， 閑居修遠離， 初建業良友。」
爾時，尊者阿難白佛言：「世尊！如我解世尊所說，給孤獨長者生彼天上，來見世尊，然彼給孤獨長者于尊者舍利弗極相敬重。」
佛告阿難：「如是，如是。阿難！給孤獨長者生彼天上，來見於我
現代漢語譯本 當時，給孤獨長者因病去世，轉生到兜率天，成為兜率天子。他心想：『我不應該在這裡久留，應當去拜見世尊。』 這樣想著，就像力士屈伸手臂那樣迅速，從兜率天消失，出現在佛陀面前，向佛陀的腳行禮，然後退到一旁坐下。當時，給孤獨天子身上發出光明，照亮了整個祇樹給孤獨園。 這時，給孤獨天子說了偈語： 『在這祇桓林中， 有仙人和僧侶居住， 諸王也住在這裡， 這讓我心中充滿歡喜。 深信佛法，持守清凈戒律， 智慧才是最長久的生命。 以此來凈化眾生， 而不是依靠家族和財富。 大智的舍利弗， 正念常在，寂靜無聲。 他閑居修行，遠離塵囂， 是最初建立道業的良友。』 說完這偈語，他就消失不見了。 那時，世尊在夜晚過去後，來到僧眾中，鋪好坐具，在眾人面前坐下，告訴眾比丘：『今天夜裡，有一位天子，容貌非常美好，來到我這裡，向我的腳行禮，然後退到一旁坐下。他說了偈語：』 『在這祇桓林中， 有仙人和僧侶居住， 諸王也住在這裡， 這讓我心中充滿歡喜。 深信佛法，持守清凈戒律， 智慧才是最長久的生命。 以此來凈化眾生， 而不是依靠家族和財富。 大智的舍利弗， 正念常在，寂靜無聲。 他閑居修行，遠離塵囂， 是最初建立道業的良友。』 當時，尊者阿難對佛說：『世尊！依我理解世尊所說，是給孤獨長者轉生到天上，來拜見世尊。而且，給孤獨長者對尊者舍利弗非常敬重。』 佛陀告訴阿難：『是的，是的。阿難！給孤獨長者轉生到天上，來拜見我。』
English version At that time, the elder Anathapindika passed away due to illness and was reborn in the Tushita Heaven, becoming a Tushita deva. He thought, 'I should not stay here long; I should go to see the World Honored One.' Having thought this, as quickly as a strong man extends and retracts his arm, he disappeared from the Tushita Heaven and appeared before the Buddha, bowed at the Buddha's feet, and then sat down to one side. At that time, the Tushita deva Anathapindika emitted light from his body, illuminating the entire Jeta Grove Anathapindika's Park. Then, the Tushita deva Anathapindika spoke these verses: 'In this Jeta Grove, Sages and monks reside, Kings also dwell here, Increasing my joy. Deep faith, pure precepts, Wisdom is the greatest life. By this, beings are purified, Not by lineage or wealth. The wise Shariputra, With right mindfulness, always silent. He dwells in solitude, practicing detachment, A good friend who first established the path.' Having spoken these verses, he immediately disappeared. Then, the World Honored One, after the night had passed, entered the assembly of monks, spread out his sitting cloth, and sat down before the assembly, telling the monks, 'Tonight, a deva, with an exceptionally beautiful appearance, came to me, bowed at my feet, and then sat down to one side. He spoke these verses:' 'In this Jeta Grove, Sages and monks reside, Kings also dwell here, Increasing my joy. Deep faith, pure precepts, Wisdom is the greatest life. By this, beings are purified, Not by lineage or wealth. The wise Shariputra, With right mindfulness, always silent. He dwells in solitude, practicing detachment, A good friend who first established the path.' At that time, the venerable Ananda said to the Buddha, 'World Honored One! As I understand what the World Honored One has said, it was the elder Anathapindika who was reborn in that heaven and came to see the World Honored One. Moreover, that elder Anathapindika had great respect for the venerable Shariputra.' The Buddha told Ananda, 'It is so, it is so. Ananda! The elder Anathapindika was reborn in that heaven and came to see me.'
。」
爾時，世尊以尊者舍利弗故，而說偈言：
「一切世間智， 唯除于如來， 比舍利弗智， 十六不及一。 如舍利弗智， 天人悉同等， 比于如來智， 十六不及一。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（五九四）
如是我聞：
一時，佛住曠野精舍。
時，有曠野長者疾病命終，生無熱天。生彼天已，即作是念：「我今不應久於此住，不見世尊。」作是念已，如力士屈申臂頃，從無熱天沒，現於佛前。
時，彼天子天身委地，不能自立，猶如酥油委地，不能自立。如是，彼天子天身細軟，不自持立。
爾時，世尊告彼天子：「汝當變化作此粗身，而立於地。」
時，彼天子即自化形，作此粗身，而立於地。於是，天子前禮佛足，退坐一面。
爾時，世尊告手天子：「汝手天子，本於此間為人身時，所受經法，今故憶念不悉忘耶？」
手天子白佛言：「世尊！本所受持，今悉不忘。本人間時，有所聞法，不盡得者，今亦憶念，如世尊善說。世尊說言：『若人安樂處，能憶持法，非為苦處。』此說真實。如世尊在閻浮提，種種雜類，四眾圍繞，而為說法，彼諸四眾聞佛所說，皆悉奉行
現代漢語譯本 當時，世尊因為尊者舍利弗的緣故，說了這樣的偈語： 『世間一切的智慧，只有如來才能超越， 舍利弗的智慧，比不上如來的十六分之一。 舍利弗的智慧，與天人相同等， 比之於如來的智慧，連十六分之一都比不上。』 佛說完這部經后，眾比丘聽了佛的教誨，歡喜地奉行。
（五九四）
我是這樣聽說的：
一時，佛住在曠野精舍。
當時，有一位曠野長者因病去世，轉生到無熱天。他生到那裡后，立刻想到：『我不應該在這裡久留，我要去見世尊。』這樣想著，他像力士屈伸手臂那樣迅速，從無熱天消失，出現在佛的面前。
當時，那位天子的天身落地，不能自己站立，就像酥油落地一樣，不能自己站立。就這樣，那位天子的天身細軟，不能自己支撐站立。
這時，世尊告訴那位天子：『你應該變化成粗糙的身體，才能站立在地上。』
當時，那位天子立刻變化自己的形體，變成粗糙的身體，站立在地上。於是，天子向前禮拜佛的腳，然後退到一旁坐下。
這時，世尊告訴手天子：『你手天子，原本在此間做人時，所接受的經法，現在還記得，沒有全部忘記嗎？』
手天子對佛說：『世尊！我原本所受持的，現在都沒有忘記。我做人時，所聽聞的佛法，沒有完全領悟的，現在也都能回憶起來，就像世尊善說的那樣。世尊說過：『如果人在安樂的地方，能夠憶持佛法，就不會在苦難的地方。』這話是真實的。就像世尊在閻浮提，各種各樣的人，四眾弟子圍繞著您，您為他們說法，那些四眾弟子聽了佛所說，都奉行不違。』
English version At that time, the World Honored One, for the sake of the Venerable Shariputra, spoke these verses: 'All the wisdom in the world, only the Tathagata surpasses, Shariputra's wisdom is not even one-sixteenth of the Tathagata's. Shariputra's wisdom is equal to that of gods and humans, Compared to the Tathagata's wisdom, it is not even one-sixteenth.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them.
(594)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove.
At that time, a wealthy elder of the Jeta Grove died of illness and was reborn in the Heaven of No Heat. Having been born there, he immediately thought: 'I should not stay here long; I must go see the World Honored One.' Having thought this, as quickly as a strong man bends and stretches his arm, he disappeared from the Heaven of No Heat and appeared before the Buddha.
At that time, the heavenly body of that deva fell to the ground, unable to stand on its own, just like ghee falling to the ground, unable to stand on its own. Thus, the heavenly body of that deva was so delicate and soft that it could not support itself to stand.
At that time, the World Honored One said to that deva: 'You should transform into a coarser body so that you can stand on the ground.'
At that time, that deva immediately transformed his form, making it a coarser body, and stood on the ground. Then, the deva bowed at the Buddha's feet and retreated to sit on one side.
At that time, the World Honored One said to the deva named Hand: 'You, Hand deva, when you were a human in this world, the teachings you received, do you still remember them now, or have you forgotten them all?'
The Hand deva replied to the Buddha: 'World Honored One! What I originally received, I have not forgotten now. The Dharma I heard when I was a human, those I did not fully understand, I can now recall, just as the World Honored One has well explained. The World Honored One said: 'If a person in a place of comfort can remember the Dharma, they will not be in a place of suffering.' This saying is true. Just as the World Honored One is in Jambudvipa, with all kinds of people, surrounded by the four assemblies, and you preach the Dharma to them, those four assemblies, having heard what the Buddha has said, all practice it without fail.'
。我亦如是，于無熱天上，為諸天人大會說法，彼諸天眾悉受修學。」
佛告手天子：「汝於此人間時，于幾法無厭足故，而得生彼無熱天中？」
手天子白佛：「世尊！我於三法無厭足故，身壞命終，生無熱天。何等三法？我于見佛無厭故，身壞命終生無熱天；我于佛法無厭足故，生無熱天；供養眾僧無厭足故，身壞命終，生無熱天。」時，手天子即說偈言：
「見佛無厭足， 聞法亦無厭， 供養于眾僧， 亦未曾知足， 受持賢聖法， 調伏慳著垢， 三法不知足， 故生無熱天。」
時，手天子聞佛所說，歡喜隨喜，即沒不現。
（五九五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有無煩天子，容色絕妙，來詣佛所，稽首佛足，退坐一面。其身光明遍照祇樹給孤獨園。
時，彼天子而說偈言：
「生彼無煩天， 解脫七比丘， 貪瞋恚已盡， 超世度恩愛， 誰度于諸流， 難度死魔軍， 誰斷死魔縻， 永超煩惱軛
現代漢語譯本：『我亦是如此，在無熱天之上，為眾天人集會說法，那些天眾都接受並修行。』 佛告訴手天子：『你在此人間時，因為對哪幾種法沒有滿足，而得以生到那無熱天中？』 手天子對佛說：『世尊！我因為對三種法沒有滿足，所以身壞命終后，生到無熱天。是哪三種法呢？我對見到佛沒有滿足，所以身壞命終後生到無熱天；我對佛法沒有滿足，所以生到無熱天；對供養眾僧沒有滿足，所以身壞命終后，生到無熱天。』當時，手天子就說了偈語： 『見到佛沒有滿足，聽聞佛法也沒有滿足，供養眾僧，也從不知道滿足，受持賢聖的教法，調伏慳吝執著的污垢，對這三種法不知滿足，所以生到無熱天。』 當時，手天子聽聞佛所說，歡喜隨喜，隨即消失不見。 （五九五） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，有一位無煩天子，容貌絕美，來到佛的住所，頂禮佛足，退坐在一旁。他的身光遍照祇樹給孤獨園。 當時，那位天子說了偈語： 『生到那無煩天，解脫了七位比丘，貪慾、嗔恚已經斷盡，超越世俗，度脫了恩愛，誰能度過諸流，難以度過的死魔軍隊，誰能斷除死魔的束縛，永遠超越煩惱的枷鎖？』
English version: 'I am also like that, in the heaven of No Heat, I preach the Dharma to the assembly of gods and humans, and those gods all receive and practice it.' The Buddha said to the Hand Deva: 'When you were in this human world, because of which dharmas were you not satisfied, that you were able to be born in that heaven of No Heat?' The Hand Deva said to the Buddha: 'World Honored One! Because I was not satisfied with three dharmas, I was born in the heaven of No Heat after my body broke and my life ended. What are these three dharmas? I was not satisfied with seeing the Buddha, so I was born in the heaven of No Heat after my body broke and my life ended; I was not satisfied with the Buddha's Dharma, so I was born in the heaven of No Heat; I was not satisfied with offering to the Sangha, so I was born in the heaven of No Heat after my body broke and my life ended.' At that time, the Hand Deva spoke a verse: 'Seeing the Buddha is never enough, hearing the Dharma is also never enough, offering to the Sangha, one has never known satisfaction, upholding the teachings of the wise and noble, subduing the defilements of stinginess and attachment, not knowing satisfaction with these three dharmas, therefore one is born in the heaven of No Heat.' At that time, the Hand Deva, having heard what the Buddha said, rejoiced and was delighted, and then disappeared. (595) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, there was a Deva of No Affliction, whose appearance was exceptionally beautiful, who came to the Buddha's place, bowed at the Buddha's feet, and sat down to one side. His light illuminated the entire Jeta Grove, Anathapindika's Park. At that time, that Deva spoke a verse: 'Born in that heaven of No Affliction, seven Bhikkhus are liberated, greed and hatred are exhausted, transcending the world, crossing over love and affection, who can cross the streams, the difficult-to-cross army of the Death Mara, who can cut the bonds of the Death Mara, forever transcending the yoke of afflictions?'
。」
爾時，世尊說偈答言：
「尊者優波迦， 及波羅揵荼、 弗迦羅娑梨、 跋提、揵陀疊、 亦婆休難提， 及波毗瘦㝹， 如是等一切， 悉皆度諸流， 斷絕死魔縻， 度彼難度者， 斷諸死魔縻， 超越諸天軛， 說甚深妙法， 覺悟難知者， 巧便問深義， 汝今為是誰？」
時，彼天子說偈白佛：
「我是阿那含， 生彼無煩天， 故能知斯等， 解脫七比丘， 盡貪慾瞋恚， 永超世恩愛。」
爾時，世尊復說偈言：
「眼耳鼻舌身， 第六意入處， 若彼名及色， 得無餘滅盡， 能知此諸法， 解脫七比丘， 貪有悉已盡， 永超世恩愛。」
時，彼天子復說偈言：
「鞞跋楞伽村， 我于彼中住， 名難提婆羅， 造作諸瓦器， 迦葉佛弟子， 持優婆塞法， 供養于父母， 離欲修梵行， 世世為我友， 我亦彼知識， 如是等大士， 宿命共和合， 善修于身心， 持此後邊身
現代漢語譯本 那時，世尊用偈語回答說： 『尊者優波迦，以及波羅揵荼、弗迦羅娑梨、跋提、揵陀疊、還有婆休難提，以及波毗瘦㝹，像他們這樣的一切人，都已度過諸流，斷絕了死魔的束縛，度過了那些難以度過的人，斷絕了死魔的束縛，超越了諸天的枷鎖，宣說甚深微妙的佛法，覺悟了那些難以覺悟的人，巧妙地詢問深奧的道理，你現在是誰呢？』 當時，那位天子用偈語告訴佛： 『我是阿那含，生在無煩天，所以能夠知道這些人，解脫了七位比丘，斷盡了貪慾和瞋恚，永遠超越了世間的恩愛。』 那時，世尊又用偈語說： 『眼、耳、鼻、舌、身，第六個意入處，如果那些名和色，都得到無餘的滅盡，能夠知道這些法，解脫了七位比丘，貪慾都已經斷盡，永遠超越了世間的恩愛。』 當時，那位天子又用偈語說： 『在鞞跋楞伽村，我住在那裡，名叫難提婆羅，製造各種瓦器，是迦葉佛的弟子，持守優婆塞的戒律，供養父母，遠離慾望修行梵行，世世代代都是我的朋友，我也是他們的熟人，像這樣的大士，宿世的因緣和合，善於修持身心，持守這最後的身體。』
English version At that time, the World Honored One replied with a verse: 'Venerable Upaka, and Parakhanda, Phukkarasali, Bhadra, Gandhadhi, also Bahunandi, and Papivishunu, all such as these have crossed the streams, severed the bonds of death's Mara, crossed those difficult to cross, severed the bonds of death's Mara, transcended the yokes of the gods, proclaimed the profound and subtle Dharma, awakened those difficult to awaken, skillfully inquired into profound meanings, who are you now?' Then, that deva spoke to the Buddha in verse: 'I am an Anagami, born in the Aviha heaven, therefore I am able to know these, liberated seven monks, exhausted greed and hatred, forever transcended worldly love.' At that time, the World Honored One again spoke in verse: 'Eye, ear, nose, tongue, body, the sixth mind-entrance, if those name and form, all attain complete extinction, able to know these dharmas, liberated seven monks, greed has been completely exhausted, forever transcended worldly love.' Then, that deva again spoke in verse: 'In the village of Bhebalangaka, I lived there, named Nandibhara, making various pottery, a disciple of Kassapa Buddha, upholding the lay precepts, supporting my parents, renouncing desires and practicing brahmacharya, in every life they are my friends, and I am their acquaintance, such great beings, their past lives are in harmony, skillful in cultivating body and mind, holding this final body.'
。」
爾時，世尊復說偈言：
「如是汝賢士， 如汝之所說， 鞞跋楞伽村， 名難提婆羅， 迦葉佛弟子， 受優婆塞法， 供養于父母， 離欲修梵行， 昔是汝知識， 汝亦彼良友， 如是諸正士， 宿命共和合， 善修其身心， 持此後邊身。」
佛說此經已，時彼天子聞佛所說，歡喜隨喜，即沒不現。
（五九六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有一天子，容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面。身諸光明遍照祇樹給孤獨園。
時，彼天子說偈問佛：
「此世多恐怖， 眾生常惱亂， 已起者亦苦， 未起亦當苦， 頗有離恐處， 唯愿慧眼說。」
爾時，世尊說偈答言：
「無有異苦行， 無異伏諸根， 無異一切舍， 而得見解脫。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（五九七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 當時，世尊又說了偈語： 『賢士啊，正如你所說， 在鞞跋楞伽村，有個名叫難提婆羅的人， 他是迦葉佛的弟子，受了優婆塞的戒律， 供養父母，遠離慾望，修行梵行。 他過去是你的舊識，你也是他的好朋友， 像這樣的正人君子，宿世因緣和合， 善於修養身心，保持這最後的身體。』 佛說完這部經后，那位天子聽了佛所說，歡喜讚歎，隨即消失不見。
（五九六）
我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，有一位天子，容貌絕美，在後半夜來到佛的住所，向佛的腳行禮，然後退坐在一旁。他身上的光明遍照祇樹給孤獨園。 當時，那位天子說了偈語問佛： 『這個世間充滿了恐怖，眾生常常被煩惱所困擾， 已經產生的苦惱，以及尚未產生的苦惱，都將使人痛苦， 是否有一個地方可以遠離恐懼，希望您用智慧的眼睛告訴我。』 當時，世尊說了偈語回答說： 『沒有其他的苦行，沒有其他的調伏諸根， 沒有其他的捨棄一切，可以使人獲得解脫。』 當時，那位天子又說了偈語： 『我很久以前就見到婆羅門，已經證得涅槃， 一切的恐懼都已經過去，永遠超越了世間的恩愛。』 當時，那位天子聽了佛所說，歡喜讚歎，向佛的腳行禮，隨即消失不見。
（五九七）
我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。
English version Then, the World Honored One spoke again in verse: 'As you say, virtuous one, In the village of Bhebalangaka, there was one named Nandibhara, A disciple of Kassapa Buddha, who received the Upasaka precepts, He honored his parents, renounced desires, and practiced the holy life. He was your former acquaintance, and you were his good friend, Such righteous individuals, their past lives are in harmony, They cultivate their body and mind well, and maintain this final body.' After the Buddha finished speaking this sutra, that deva, hearing what the Buddha said, rejoiced and applauded, and then vanished.
(596)
Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, a deva, with an exceptionally beautiful appearance, came to the Buddha's place in the latter part of the night, bowed at the Buddha's feet, and sat down to one side. The light from his body illuminated the entire Jeta Grove, Anathapindika's Park. Then, that deva spoke in verse, asking the Buddha: 'This world is full of terror, beings are constantly troubled, The suffering that has arisen, and the suffering that has not yet arisen, will both cause pain, Is there a place to be free from fear, I wish you would tell me with your wise eyes.' Then, the World Honored One spoke in verse, answering: 'There is no other ascetic practice, no other subduing of the senses, No other renunciation of all things, that can lead to liberation.' Then, that deva spoke again in verse: 'Long ago I saw the Brahmin, who attained Nirvana, All fear has passed, forever transcending worldly love.' Then, that deva, hearing what the Buddha said, rejoiced and applauded, bowed at the Buddha's feet, and then vanished.
(597)
Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
時，有一天子，容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面。身諸光明遍照祇樹給孤獨園。
時，彼天子說偈問佛：
「云何諸眾生， 受身得妙色？ 云何修方便， 而得乘出道？ 眾生住何法， 為何所修習， 為何等眾生， 諸天所供養。」
爾時，世尊說偈答言：
「持戒明智慧， 自修習正受， 正直心繫念， 熾然憂悉滅， 得平等智慧， 其心善解脫， 斯等因緣故， 受身得妙色， 成就乘出道， 心住于中學， 如是德備者， 為諸天供養。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（五九八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有一天子，容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面。身諸光明遍照祇樹給孤獨園。
時，彼天子而說偈言：
「沉沒于睡眠， 欠呿不欣樂， 飽食心憒鬧， 懈怠不精勤， 斯十覆眾生， 聖道不顯現
現代漢語譯本 當時，有一天子，容貌絕美，在後半夜來到佛陀所在之處，向佛陀的腳稽首，然後退到一旁坐下。他身上散發的光芒照亮了整個祇樹給孤獨園。 當時，那位天子以偈語向佛陀請教： 『為何眾生，能獲得美好的容貌？』 『如何修行方便法門，才能證得解脫之道？』 『眾生安住於何種法，又修習何種法門？』 『是何種眾生，能受到諸天的供養？』 這時，世尊以偈語回答說： 『持守戒律，明瞭智慧，自我修習正定，』 『以正直的心念，熾盛的憂慮都能消滅，』 『獲得平等的智慧，內心得到善解脫，』 『因為這些因緣，能獲得美好的容貌，』 『成就解脫之道，內心安住于中道，』 『像這樣具備德行的人，會受到諸天的供養。』 當時，那位天子又以偈語說道： 『我久已見到婆羅門，已經證得涅槃，』 『一切恐懼都已消除，永遠超越世間的恩愛。』 當時，那位天子聽聞佛陀所說，歡喜讚歎，向佛陀的腳稽首，隨即消失不見。 （五九八） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有一天子，容貌絕美，在後半夜來到佛陀所在之處，向佛陀的腳稽首，然後退到一旁坐下。他身上散發的光芒照亮了整個祇樹給孤獨園。 當時，那位天子以偈語說道： 『沉溺於睡眠，打哈欠不快樂，』 『飽食後心煩意亂，懈怠不精進，』 『這十種障礙覆蓋眾生，聖道無法顯現。』
English version At that time, there was a celestial being, with an exceptionally beautiful appearance, who came to the Buddha's place in the latter part of the night, bowed at the Buddha's feet, and then sat down to one side. The light emanating from his body illuminated the entire Jeta Grove Anathapindika's Park. Then, that celestial being asked the Buddha in verse: 'Why do beings obtain beautiful appearances?' 'How does one cultivate expedient methods to attain the path of liberation?' 'In what Dharma do beings abide, and what Dharma do they practice?' 'What kind of beings are worshipped by the devas?' At that time, the World Honored One replied in verse: 'By upholding precepts, understanding wisdom, and self-cultivating right concentration,' 'With an upright mind, burning worries can be extinguished,' 'Obtaining equal wisdom, the mind achieves good liberation,' 'Because of these causes and conditions, one obtains a beautiful appearance,' 'Accomplishing the path of liberation, the mind abides in the middle way,' 'Those who possess such virtues are worshipped by the devas.' Then, that celestial being again spoke in verse: 'I have long seen the Brahmin, who has attained Nirvana,' 'All fears have been overcome, forever transcending worldly love and affection.' Then, that celestial being, having heard what the Buddha said, rejoiced and praised, bowed at the Buddha's feet, and then disappeared. (598) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove Anathapindika's Park in Shravasti. At that time, there was a celestial being, with an exceptionally beautiful appearance, who came to the Buddha's place in the latter part of the night, bowed at the Buddha's feet, and then sat down to one side. The light emanating from his body illuminated the entire Jeta Grove Anathapindika's Park. Then, that celestial being spoke in verse: 'Sinking into sleep, yawning without joy,' 'Being full of food, the mind is confused, lazy and not diligent,' 'These ten obstacles cover beings, and the holy path does not appear.'
。」
爾時，世尊說偈答言：
「心沒于睡眠， 欠呿不欣樂， 飽食心憒鬧， 懈怠不精勤， 精勤修習者， 能開發聖道。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（五九九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有一天子，容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面。身諸光明遍照祇樹給孤獨園。
時，彼天子而說偈言：
「外纏結非纏， 內纏纏眾生， 今問于瞿曇， 誰于纏離纏？」
爾時，世尊說偈答言：
「智者建立戒， 內心修智慧， 比丘勤修習， 于纏能解纏。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（六〇〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有一天子，容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面。身諸光明遍照祇樹給孤獨園
現代漢語譯本 當時，世尊用偈語回答說： 『內心沉溺於睡眠，呵欠連連，不快樂，飽食後心煩意亂，懈怠而不精進，只有精勤修習的人，才能開發出通往聖道的道路。』 當時，那位天子又說偈語道： 『我已久見婆羅門，證得般涅槃，一切恐懼都已過去，永遠超越了世間的恩愛。』 當時，那位天子聽聞佛陀所說，歡喜讚歎，頂禮佛足，隨即隱沒不見。 （五九九） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有一位天子，容貌絕美，在後半夜來到佛陀所在之處，頂禮佛足，退坐在一旁。他身上的光明遍照祇樹給孤獨園。 當時，那位天子說偈語道： 『外在的纏縛並非真正的纏縛，內在的纏縛才纏縛眾生，現在請問瞿曇，誰能從纏縛中解脫出來？』 當時，世尊用偈語回答說： 『智者建立戒律，內心修習智慧，比丘勤奮修習，就能從纏縛中解脫出來。』 當時，那位天子又說偈語道： 『我已久見婆羅門，證得般涅槃，一切恐懼都已過去，永遠超越了世間的恩愛。』 當時，那位天子聽聞佛陀所說，歡喜讚歎，頂禮佛足，隨即隱沒不見。 （六〇〇） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有一位天子，容貌絕美，在後半夜來到佛陀所在之處，頂禮佛足，退坐在一旁。他身上的光明遍照祇樹給孤獨園。
English version Then, the World-Honored One replied in verse: 'The mind immersed in sleep, yawning and not joyful, the mind disturbed by overeating, lazy and not diligent, only those who diligently practice can develop the path to sainthood.' Then, that deva spoke in verse again: 'I have long seen the Brahmin, attained Nirvana, all fear has passed, forever transcending worldly love and affection.' Then, that deva, having heard what the Buddha said, rejoiced and applauded, bowed at the Buddha's feet, and then disappeared. (599) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, a deva, with an exquisite appearance, came to the Buddha's place in the latter part of the night, bowed at the Buddha's feet, and sat down to one side. The light from his body illuminated the entire Jeta Grove, Anathapindika's Park. Then, that deva spoke in verse: 'External entanglements are not true entanglements, internal entanglements bind sentient beings. Now I ask Gotama, who can be liberated from entanglements?' Then, the World-Honored One replied in verse: 'The wise establish precepts, cultivate wisdom within, a bhikkhu who diligently practices can be liberated from entanglements.' Then, that deva spoke in verse again: 'I have long seen the Brahmin, attained Nirvana, all fear has passed, forever transcending worldly love and affection.' Then, that deva, having heard what the Buddha said, rejoiced and applauded, bowed at the Buddha's feet, and then disappeared. (600) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, a deva, with an exquisite appearance, came to the Buddha's place in the latter part of the night, bowed at the Buddha's feet, and sat down to one side. The light from his body illuminated the entire Jeta Grove, Anathapindika's Park.
。
時，彼天子而說偈言：
「難度難可忍， 沙門無知故， 多起諸艱難， 重鈍溺沉沒， 心隨覺自在， 數數溺沉沒， 沙門云何行， 善攝護其心？」
爾時，世尊說偈答言：
「如龜善方便， 以殼自藏六， 比丘習禪思， 善攝諸覺想， 其心無所依， 他莫能恐怖， 是則自隱密， 無能誹謗者。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（六〇一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有天子容色絕妙，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。
時，彼天子說偈問佛：
「薩羅小流注， 當於何反流， 生死之徑路， 於何而不轉， 世間諸苦樂， 何由滅無餘？」
爾時，世尊說偈答言：
「眼耳鼻舌身， 及彼意入處， 名色滅無餘， 薩羅小還流， 生死道不轉， 苦樂滅無餘。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛
現代漢語譯本 當時，那位天子說了這樣的偈語： 『難以忍受的困難，都是因為沙門無知造成的， 他們製造諸多艱難，遲鈍地沉溺其中， 心隨感覺而自在，屢屢沉溺其中， 沙門應當如何修行，才能善於守護自己的心呢？』 這時，世尊用偈語回答說： 『如同烏龜善於運用方法，用殼藏起六根， 比丘修習禪定，善於攝持各種感覺和想法， 他的心無所依傍，他人無法恐嚇他， 這就是自我隱蔽，沒有人能夠誹謗他。』 當時，那位天子又說了這樣的偈語： 『我終於見到了婆羅門，他們已經證得涅槃， 一切恐懼都已過去，永遠超越了世間的恩愛。』 當時，那位天子聽了佛陀所說，歡喜隨喜，頂禮佛足，隨即消失不見。 （六〇一） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有一位天子容貌絕美，在後半夜來到佛陀所在之處，頂禮佛足，他身上的光明遍照祇樹給孤獨園。 當時，那位天子用偈語問佛： 『薩羅小溪流，應當如何迴流？ 生死輪迴的道路，應當如何不再轉動？ 世間的一切苦樂，如何才能徹底滅盡？』 這時，世尊用偈語回答說： 『眼、耳、鼻、舌、身，以及意根的入處， 當名色徹底滅盡時，薩羅小溪流就會迴流， 生死輪迴的道路不再轉動，苦樂也徹底滅盡。』 當時，那位天子又說了這樣的偈語： 『我終於見到了婆羅門，他們已經證得涅槃， 一切恐懼都已過去，永遠超越了世間的恩愛。』
English version Then, that celestial being spoke these verses: 'Difficulties hard to endure, are due to the ignorance of the ascetics, They create many hardships, dully drowning in them, Their minds follow their senses freely, repeatedly drowning in them, How should ascetics practice, to skillfully guard their minds?' At that time, the World Honored One replied with verses: 'Like a turtle skillful in its ways, hiding its six senses in its shell, A bhikkhu practicing meditation, skillfully controls all feelings and thoughts, His mind has no attachment, no one can frighten him, This is self-concealment, no one can slander him.' Then, that celestial being spoke these verses again: 'I have finally seen the Brahmins, who have attained Nirvana, All fear has passed, forever transcending worldly love.' Then, that celestial being, hearing what the Buddha said, rejoiced and paid homage at the Buddha's feet, and then disappeared. (601) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, a celestial being of extraordinary beauty came to the Buddha's place in the latter part of the night, bowed at the Buddha's feet, and the light from his body illuminated the entire Jeta Grove, Anathapindika's Park. Then, that celestial being asked the Buddha in verses: 'The small stream of Salara, how should it flow back? The path of birth and death, how should it cease to turn? All the sufferings and joys of the world, how can they be completely extinguished?' At that time, the World Honored One replied with verses: 'The eye, ear, nose, tongue, body, and the entrances of the mind, When name and form are completely extinguished, the small stream of Salara will flow back, The path of birth and death will no longer turn, and suffering and joy will be completely extinguished.' Then, that celestial being spoke these verses again: 'I have finally seen the Brahmins, who have attained Nirvana, All fear has passed, forever transcending worldly love.'
。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（六〇二）
如是我聞：
一時，佛住在舍衛國祇樹給孤獨園。
時，有天子容色絕妙，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。
時，彼天子說偈問佛：
「伊尼耶鹿𨄔， 仙人中之尊， 少食不嗜味， 禪思樂山林， 我今敬稽首， 而問于瞿曇， 云何出離苦？ 云何苦解脫？ 我今問解脫， 於何而滅盡？」
爾時，世尊說偈答言：
「世間五欲德， 心法說第六， 于彼欲無慾， 解脫一切苦， 如是于苦出， 如是苦解脫， 汝所問解脫， 于彼而滅盡。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（六〇三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有天子容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面。身諸光明遍照祇樹給孤獨園
現代漢語譯本 當時，那位天子聽聞佛陀所說，歡喜讚歎，頂禮佛足，隨即隱沒不見。
（六〇二）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，有一位天子容貌絕美，在後半夜來到佛陀所在之處，頂禮佛足，他身上的光明遍照祇樹給孤獨園。
當時，那位天子以偈頌向佛陀請教：
『伊尼耶鹿𨄔，仙人中的至尊， 少食不貪美味，禪思樂於山林， 我今恭敬頂禮，向瞿曇請問， 如何才能出離苦？如何才能解脫苦？ 我今請問解脫，在何處才能滅盡？』
這時，世尊以偈頌回答說：
『世間的五種慾望，心法說是第六種， 對於這些慾望無慾求，就能解脫一切苦， 如此才能出離苦，如此才能解脫苦， 你所問的解脫，就在那裡滅盡。』
當時，那位天子又以偈頌說道：
『久已見到婆羅門，證得般涅槃， 一切怖畏已過，永遠超越世間恩愛。』
當時，那位天子聽聞佛陀所說，歡喜讚歎，頂禮佛足，隨即隱沒不見。
（六〇三）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，有一位天子容貌絕美，在後半夜來到佛陀所在之處，頂禮佛足，退坐在一旁。他身上的光明遍照祇樹給孤獨園。
English version Then, that celestial being, having heard what the Buddha said, rejoiced and applauded, bowed at the Buddha's feet, and immediately vanished.
(602)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
Then, a celestial being of exquisite beauty came to the Buddha in the latter part of the night, bowed at the Buddha's feet, and the light from his body illuminated the entire Jeta Grove, Anathapindika's Park.
Then, that celestial being spoke to the Buddha in verse:
'O Iniya deer, the most honored among sages, Who eats little and does not crave flavors, who delights in meditation in the mountains and forests, I now respectfully bow and ask of Gotama, How does one escape suffering? How does one find liberation from suffering? I now ask about liberation, where does it cease to exist?'
Then, the World-Honored One replied in verse:
'The five worldly desires, the mind is said to be the sixth, By having no desire for those desires, one is liberated from all suffering, Thus one escapes suffering, thus one is liberated from suffering, The liberation you ask about, ceases to exist there.'
Then, that celestial being spoke again in verse:
'Long have I seen the Brahmin, who has attained Parinirvana, All fear has been overcome, forever transcending worldly love and affection.'
Then, that celestial being, having heard what the Buddha said, rejoiced and applauded, bowed at the Buddha's feet, and immediately vanished.
(603)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
Then, a celestial being of exquisite beauty came to the Buddha in the latter part of the night, bowed at the Buddha's feet, and sat down to one side. The light from his body illuminated the entire Jeta Grove, Anathapindika's Park.
。
時，彼天子說偈問佛：
「云何度諸流？ 云何度大海？ 云何能捨苦？ 云何得清凈？」
爾時，世尊即說偈言：
「信能度諸流， 不放逸度海， 精進能除苦， 智慧得清凈。」
時，彼天子復說偈言：
「久見婆羅門， 逮得般涅槃， 一切怖已過， 永超世恩愛。」
時，彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
雜阿含經卷第二十二 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第二十三
宋天竺三藏求那跋陀羅譯
（六〇四）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊晨朝著衣持缽，共諸比丘僧入城乞食，如偈所說：
「身色如金山， 端嚴甚微妙， 行步如鵝王， 面如凈滿月， 世尊與眾俱。」
時，世尊以足踐城門限地，作六種震動，如偈所說：
「大海及大地， 城郭並諸山， 牟尼足所踐， 動搖如浪舟。」
佛變現如是神力。時，諸民人高聲唱言：「奇特未嘗有法！變現神力，如佛世尊，入城示現如是種種未曾有法
現代漢語譯本 當時，那位天子用偈語向佛陀請教： 『什麼能渡過諸河流？什麼能渡過大海？ 如何才能捨棄痛苦？如何才能獲得清凈？』 這時，世尊就用偈語回答說： 『信念能渡過諸河流，不放逸能渡過大海， 精進能去除痛苦，智慧能獲得清凈。』 當時，那位天子又用偈語說道： 『我很久以前就見到婆羅門，他已經證得涅槃， 一切恐懼都已過去，永遠超越了世間的恩愛。』 當時，那位天子聽了佛陀所說，歡喜讚歎，向佛陀的腳稽首，隨即消失不見。
《雜阿含經》卷第二十二 大正藏第 02 冊 No. 0099 《雜阿含經》
《雜阿含經》卷第二十三
宋天竺三藏求那跋陀羅譯
（六〇四）
我是這樣聽說的：
一時，佛陀住在王舍城的迦蘭陀竹園。
當時，世尊早晨穿好衣服，拿著缽，與眾比丘一起進入城中乞食，就像偈語所說： 『身色如同金山，端正莊嚴非常微妙， 行走如鵝王般優雅，面容如清凈圓滿的月亮， 世尊與大眾同行。』 當時，世尊用腳踩在城門門檻的地上，引發了六種震動，就像偈語所說： 『大海和大地，城郭和諸山， 牟尼的腳所踩之處，都像波浪中的船一樣搖動。』 佛陀顯現了這樣的神力。當時，民眾高聲呼喊：『真是奇特，從未有過的景象！顯現神力，像佛陀世尊一樣，進入城中示現如此種種前所未有的景象！』
English version At that time, that deva spoke in verse, asking the Buddha: 'By what does one cross the streams? By what does one cross the great sea? How does one abandon suffering? How does one attain purity?' Then, the World-Honored One spoke in verse, saying: 'By faith one crosses the streams, by non-negligence one crosses the sea, By diligence one removes suffering, by wisdom one attains purity.' At that time, that deva again spoke in verse, saying: 'Long have I seen the Brahmin, who has attained Nirvana, All fear has passed, forever transcending worldly love and affection.' At that time, that deva, having heard what the Buddha said, rejoiced and applauded, bowed at the Buddha's feet, and then disappeared.
Samyukta Agama Sutra, Scroll 22 Taisho Tripitaka Vol. 02, No. 0099, Samyukta Agama Sutra
Samyukta Agama Sutra, Scroll 23
Translated by Gunabhadra of the Song Dynasty from India
(604)
Thus have I heard:
At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha.
At that time, the World-Honored One, having put on his robes in the morning and holding his bowl, entered the city with the assembly of monks to beg for alms, as described in the verse: 'His body color is like a golden mountain, his form is extremely subtle and dignified, His gait is like that of a king of geese, his face is like a pure and full moon, The World-Honored One walks with the assembly.' At that time, the World-Honored One stepped on the threshold of the city gate, causing six kinds of tremors, as described in the verse: 'The great sea and the earth, the city walls and all the mountains, Where the Muni's feet stepped, they shook like a boat in the waves.' The Buddha manifested such miraculous power. At that time, the people cried out loudly, 'How marvelous, such a phenomenon has never occurred before! Manifesting miraculous power, like the World-Honored Buddha, entering the city and showing such unprecedented phenomena!'
。」如偈所說：
「地下即成平， 高地反為下， 由佛威神故， 荊棘諸瓦礫， 皆悉不復見， 聾盲及瘖啞， 即得見聞語， 城郭諸樂器， 不擊妙音出。」
時，彼世尊光相普照，如千日之焰，如偈所說：
「世尊身光明， 普照城邑中， 民人蒙佛光， 涼若栴檀涂。」
時，世尊順邑而行。時，彼有兩童子，一者上姓，二者次姓，共在沙中嬉戲。一名阇耶，二名毗阇耶，遙見世尊來，三十二大人相莊嚴其體。時，阇耶童子心念言：「我當以麥麨，仍手捧細沙，著世尊缽中。」
時，毗阇耶合掌隨喜，如偈所說：
「見大悲世尊， 通身一尋光， 勇顏睹世尊， 心生大敬信， 捧沙即奉施， 得離生老際。」
時，彼童子而發願言：「以惠施善根功德，令得一天下一傘蓋王，即於此生得供養諸佛。」如偈所說：
「牟尼知彼心， 及彼意所愿， 受果增善根， 及福田力故， 即以大悲心， 受其奉施沙。」
時，阇耶以此善根，當得為王，王閻浮提，乃至得成無上正覺，故世尊發微笑
現代漢語譯本：正如偈語所說： 『地面立刻變得平坦，高地反而變成低窪， 由於佛陀的威神之力，荊棘和瓦礫都消失不見， 聾子、盲人和啞巴，立刻能聽見、看見和說話， 城郭中的各種樂器，無需敲擊就能發出美妙的聲音。』 當時，世尊的光芒普照四方，如同千個太陽的光輝，正如偈語所說： 『世尊的身光，普照整個城邑， 民眾沐浴在佛光中，感覺涼爽如同塗抹了檀香。』 當時，世尊順著城邑行走。當時，有兩個童子，一個出身高貴，一個出身普通，一起在沙地裡玩耍。 一個名叫阇耶，一個名叫毗阇耶，他們遠遠看見世尊走來，三十二種大丈夫相莊嚴其身。 當時，阇耶童子心想：『我應當用麥粉，再用手捧起細沙，放入世尊的缽中。』 當時，毗阇耶合掌隨喜，正如偈語所說： 『看見大慈大悲的世尊，全身散發著一尋的光芒， 勇敢地瞻仰世尊，心中生起極大的敬信， 捧起沙子就奉獻出去，得以脫離生老之苦。』 當時，那兩個童子發願說：『以佈施的善根功德，愿能得到統治天下的傘蓋王位，並且在此生就能供養諸佛。』正如偈語所說： 『牟尼知道他們的心意，以及他們心中的願望， 接受他們的供養，增長善根，並且由於福田的力量， 就以大悲心，接受他們奉獻的沙子。』 當時，阇耶以此善根，將來會成為國王，統治閻浮提，乃至最終成就無上正覺，所以世尊發出了微笑。
English version: As the verse says: 'The ground immediately becomes level, the high places turn low, Due to the Buddha's divine power, thorns and rubble all disappear, The deaf, blind, and mute, immediately gain the ability to hear, see, and speak, The various musical instruments in the city, without being struck, emit wonderful sounds.' At that time, the World Honored One's light shone everywhere, like the radiance of a thousand suns, as the verse says: 'The World Honored One's body light, illuminates the entire city, The people bathed in the Buddha's light, feel cool as if smeared with sandalwood.' At that time, the World Honored One walked along the city. At that time, there were two boys, one of noble birth and one of common birth, playing together in the sand. One was named Jaya, and the other was named Vijaya. They saw the World Honored One coming from afar, his body adorned with the thirty-two marks of a great man. At that time, the boy Jaya thought: 'I should use wheat flour, and then with my hands, offer fine sand into the World Honored One's bowl.' At that time, Vijaya joined his palms in joyful agreement, as the verse says: 'Seeing the compassionate World Honored One, whose whole body emits a fathom of light, Bravely gazing upon the World Honored One, great reverence and faith arise in their hearts, Offering the sand they hold, they are able to escape the suffering of birth and old age.' At that time, the two boys made a vow: 'With the merit of this act of giving, may we obtain the umbrella-covered kingship over the world, and in this life be able to make offerings to all Buddhas.' As the verse says: 'The Muni knows their minds, and the wishes in their hearts, Accepting their offering, increasing their good roots, and due to the power of the field of merit, With great compassion, he accepts the sand they offer.' At that time, Jaya, with this good root, will become a king, ruling Jambudvipa, and eventually attain unsurpassed enlightenment, therefore the World Honored One smiled.
。
爾時，阿難見世尊發微笑，即便合掌向佛，而白佛言：「世尊！諸佛世尊阿羅訶三藐三佛陀，非無因緣而能發微笑，今佛世尊以何因緣而發微笑？」如偈所說：
「世尊離調笑， 無上世中尊， 齒白如珂玉， 最勝今發笑， 勇猛勤精進， 無師而自覺， 妙言令樂聞， 無上柔軟音， 而記彼童子， 梵音遠清徹， 無上兩足尊， 記彼施沙果。」
爾時，世尊告阿難曰：「如是，如是，如汝所說。諸佛無有因緣亦不發笑，我今笑者，其有因緣。阿難當知，於我滅度百年之後，此童子于巴連弗邑統領一方，為轉輪王，姓孔雀，名阿育，正法治化，又復廣佈我舍利，當造八萬四千法王之塔，安樂無量眾生。
「如偈所說：
「於我滅度后， 是人當作王， 孔雀姓名育， 譬如頂生王， 於此閻浮提， 獨王世所尊。
「阿難！取此缽中所施之沙，舍著如來經行處，當行彼處。」
阿難受教，即取缽沙，舍經行處。
「阿難當知，于巴連弗邑，有王名曰月護。彼王當生子，名曰頻頭娑羅，當治彼國。彼復有子，名曰修師摩
現代漢語譯本 當時，阿難看到世尊露出微笑，便合掌向佛，對佛說：『世尊！諸佛世尊、阿羅漢、正等覺，不會無緣無故地露出微笑。現在佛世尊因為什麼因緣而露出微笑呢？』正如偈頌所說： 『世尊遠離戲謔，是世間無上的尊者，牙齒潔白如珂玉，最殊勝的您今天露出微笑，勇猛精進，無師自悟，妙語令人樂於聽聞，擁有無上柔和的聲音，您記述那個童子，梵音清澈悠遠，無上兩足尊，您記述他佈施沙果。』 當時，世尊告訴阿難說：『是這樣，是這樣，正如你所說。諸佛沒有因緣也不會發笑，我今天發笑，是有因緣的。阿難你應當知道，在我滅度百年之後，這個童子將在巴連弗邑統治一方，成為轉輪王，姓孔雀，名阿育，以正法治理教化，又將廣泛分佈我的舍利，將建造八萬四千座法王之塔，安樂無量眾生。』 『正如偈頌所說：』 『在我滅度之後，這個人將成為國王，姓孔雀，名叫阿育，就像頂生王一樣，在這閻浮提，獨自為王，受世人尊敬。』 『阿難！取這個缽中所施的沙子，撒在如來經行的地方，應當在那裡行走。』 阿難接受教誨，立即取了缽中的沙子，撒在經行的地方。 『阿難你應當知道，在巴連弗邑，有位國王名叫月護。那位國王將生一個兒子，名叫頻頭娑羅，將治理那個國家。他又有兒子，名叫修師摩。
English version At that time, Ananda saw the World Honored One smile, and immediately joined his palms towards the Buddha, and said to the Buddha: 'World Honored One! The Buddhas, World Honored Ones, Arhats, Samyaksaṃbuddhas, do not smile without a cause. Now, for what reason does the World Honored One smile?' As the verse says: 'The World Honored One is free from jesting, the supreme honored one in the world, with teeth as white as jade, the most excellent one now smiles, courageous and diligent, self-awakened without a teacher, with wonderful words that are pleasing to hear, possessing a supreme gentle voice, you have noted that child, whose Brahma voice is far-reaching and clear, the supreme two-legged honored one, you have noted his offering of sand fruit.' At that time, the World Honored One said to Ananda: 'It is so, it is so, as you have said. The Buddhas do not smile without a cause, and my smile today has a cause. Ananda, you should know that a hundred years after my passing, this child will rule a region in Pataliputra, becoming a Chakravartin king, with the surname Peacock, named Ashoka, governing and teaching with the righteous Dharma, and will also widely distribute my relics, building eighty-four thousand Dharma King pagodas, bringing peace to countless beings.' 'As the verse says:' 'After my passing, this person will become a king, with the surname Peacock, named Ashoka, like the king born from the top of the head, in this Jambudvipa, he will be the sole king, respected by the world.' 'Ananda! Take the sand offered in this bowl, and scatter it where the Tathagata walks, and you should walk there.' Ananda received the teaching, and immediately took the sand from the bowl and scattered it where the Buddha walked. 'Ananda, you should know that in Pataliputra, there is a king named Moon Protector. That king will have a son named Bindusara, who will govern that country. He will also have a son named Sushim.
。
「時，彼瞻婆國有一婆羅門女，極為端正，令人樂見，為國所珍，諸相師輩見彼女相，即記彼女：『當爲王妃，又生二子，一當領一天下，一當出家學道，當成聖蹟。』
「時，彼婆羅門聞彼相師所說，歡喜無量，即持其女，詣巴連弗邑，種種莊嚴，莊嚴其體，欲嫁與修師摩王子。相師云：『應嫁與頻頭娑羅王，彼女當生福德子，子當紹王基。』婆羅門即以其女嫁與此王。王見其女，端正有德，即為夫人。前夫人及諸婇女見是夫人來，作是念言：『此女極為端正，國中所珍，王若與彼相娛樂者，棄捨我等，乃至目所不視。』
「諸女輩即使學習剃毛師業。彼悉學已，為王料理鬢髮。料理之時，王大歡喜，即問彼女：『汝何所求欲？』女啟王言：『唯愿王心愛念我耳！』如是三啟。
「時，王言：『我是剎利灌頂王，汝是剃毛師，云何得愛念汝？』彼女白王言：『我非是下姓生，乃是高族婆羅門之女。相師語我父云：此女應嫁與國王。是故來至此耳！』王言：『若然者，誰令汝習下劣之業？』女啟王言：『是舊夫人及婇女令我學此。』
「王即敕言：『自今勿複習下業。』王即立為第一夫人。王恒與彼自相娛樂，仍便懷體，月滿生子，生時安隱，母無憂惱。過七日後，立字無憂
現代漢語譯本 當時，瞻婆國有一位婆羅門女子，容貌極其端莊美麗，令人喜愛，被全國視為珍寶。相士們看了她的相貌后，就預言說：『她將來會成為王妃，並且會生下兩個兒子，其中一個將統治天下，另一個將出家修道，成就聖果。』 當時，那位婆羅門聽到相士們這樣說，非常高興，就帶著他的女兒，前往巴連弗邑，用各種飾品打扮她，想要把她嫁給修師摩王子。相士卻說：『應該把她嫁給頻頭娑羅王，她會生下有福德的兒子，兒子會繼承王位。』於是，婆羅門就把女兒嫁給了這位國王。國王見到她，覺得她端莊賢德，就立她為夫人。之前的夫人和宮女們看到這位夫人來了，就想：『這個女子非常美麗，是全國的珍寶，如果國王和她尋歡作樂，就會拋棄我們，甚至連看都不看我們一眼。』 於是，這些宮女們就去學習剃頭師的技藝。她們都學會後，就為國王梳理頭髮。在梳理頭髮的時候，國王非常高興，就問她們：『你們想要什麼？』宮女們回答說：『只希望國王能愛我們！』這樣說了三次。 當時，國王說：『我是剎帝利灌頂的國王，你們是剃頭師，怎麼能愛你們呢？』宮女們告訴國王說：『我們不是低賤的出身，而是高貴的婆羅門之女。相士告訴我父親說：這個女子應該嫁給國王。所以才來到這裡！』國王說：『如果是這樣，是誰讓你們學習低賤的技藝？』宮女們回答說：『是之前的夫人和宮女們讓我們學習的。』 國王就下令說：『從今以後，不要再學習低賤的技藝。』國王就立她為第一夫人。國王經常和她一起尋歡作樂，不久她就懷孕了，足月後生下了一個兒子，生產時平安順利，母親沒有憂愁煩惱。過了七天後，給孩子取名為無憂。
English version At that time, in the country of Champa, there was a Brahmin woman who was extremely beautiful and pleasing to the eye, and was treasured by the whole country. When the fortune tellers saw her appearance, they predicted: 'She will become a queen, and will give birth to two sons, one of whom will rule the world, and the other will leave home to practice the Way and achieve sainthood.' At that time, the Brahmin, upon hearing what the fortune tellers said, was overjoyed. He took his daughter to Pataliputra, adorned her with various ornaments, and intended to marry her to Prince Shishuma. However, the fortune tellers said: 'She should marry King Bimbisara, and she will give birth to a son of great merit, who will inherit the throne.' Therefore, the Brahmin married his daughter to this king. When the king saw her, he found her to be virtuous and beautiful, and made her his queen. The previous queen and the palace women, upon seeing this new queen, thought: 'This woman is extremely beautiful and is treasured by the whole country. If the king indulges in pleasure with her, he will abandon us, and may not even look at us.' Therefore, these palace women went to learn the skills of a barber. After they had all learned, they styled the king's hair. While styling his hair, the king was very pleased and asked them: 'What do you desire?' The women replied: 'We only wish that the king would love us!' They said this three times. At that time, the king said: 'I am a Kshatriya king, and you are barbers, how can I love you?' The women told the king: 'We are not of low birth, but are daughters of high-ranking Brahmins. The fortune tellers told my father: This woman should marry a king. That is why we came here!' The king said: 'If that is so, who made you learn such lowly skills?' The women replied: 'It was the previous queen and the palace women who made us learn this.' The king then ordered: 'From now on, do not learn such lowly skills.' The king then made her his first queen. The king often indulged in pleasure with her, and soon she became pregnant. After the full term, she gave birth to a son, the delivery was safe and smooth, and the mother had no worries or troubles. After seven days, the child was named Ashoka.
。又復生子，名曰離憂。無憂者，身體粗澀，父王不大附捉，情所不念。又王欲試二子，呼賓伽羅阿。語婆羅門言：『和上觀我諸子，於我滅后，誰當作王？』婆羅門言：『將此諸子出城金殿園館中，于彼當觀其相。』乃至出往彼園。
「時，阿育王母語阿育言：『承王出金殿園館中，觀諸王子，於我滅后，誰當作王。汝今云何不去？』阿育啟言：『王既不念我，亦復不樂見我。』母復言：『但往彼所。』阿育復啟：『母復敕令往，今便往去，愿母當送飲食。』母言：『如是。當出城去。』
「時，出門逢一大臣，名曰阿㝹羅陀。此臣問阿育言：『王子今至何所？』阿育答言：『聞大王出在金殿園館，觀諸王子，於我滅后，誰當作王。今往詣彼。』
「王先敕大臣：『若阿育來者，當使其乘老鈍象來，又復老人為眷屬。』時，阿育乘是老象，乃至園館中，于諸王子中地坐。
「時，諸王子各下飲食，阿育母以瓦器盛酪飯，送與阿育。如是諸王子各食飲食。時，父王問師言：『此中誰有王相，當紹我位？』時，彼相師視諸王子，見阿育具有王相，當得紹位。又作是念：『此阿育，王所不應，我若語言當作王者，王必愁憂不樂。』即語言：『我今總記。』王報言：『如師所教
現代漢語譯本：他又生了一個兒子，取名叫離憂。無憂的身體粗糙，父王不太喜歡他，心裡也不疼愛他。後來，國王想測試兩個兒子，就叫來賓伽羅阿。他告訴婆羅門說：『和尚觀察我的兒子們，在我死後，誰會成為國王？』婆羅門說：『把這些兒子帶到城外的金殿園館中，在那裡觀察他們的相貌。』於是他們就去了那個園館。 當時，阿育王的母親對阿育說：『聽說國王去了金殿園館，觀察王子們，看我死後誰會成為國王。你為什麼不去呢？』阿育回答說：『國王既然不喜歡我，也不想見到我。』母親又說：『你只管去那裡。』阿育又說：『母親您命令我去，我現在就去，希望母親能送些食物。』母親說：『好的，等你出城的時候我會送去。』 當時，出門時遇到一位大臣，名叫阿㝹羅陀。這位大臣問阿育說：『王子您現在要去哪裡？』阿育回答說：『聽說大王在金殿園館，觀察王子們，看我死後誰會成為國王。我現在要去那裡。』 國王事先命令大臣：『如果阿育來了，就讓他騎著老弱的象來，並且讓老人做他的隨從。』當時，阿育騎著這頭老象，到了園館，在眾王子中坐在地上。 當時，眾王子各自拿出食物，阿育的母親用瓦器盛著乳酪飯，送給阿育。就這樣，眾王子各自吃著食物。當時，父王問相師說：『這裡面誰有國王的相貌，可以繼承我的王位？』當時，那位相師觀察眾王子，看到阿育具有國王的相貌，應當繼承王位。他又想：『這個阿育，國王不喜歡他，如果我說他會成為國王，國王一定會愁悶不樂。』於是就說：『我先總的記一下。』國王回答說：『就按老師說的辦。』
English version: He then had another son, named Li You (Free from Sorrow). Wu You (Without Sorrow) had a rough body, and the father king did not like him much, nor did he cherish him in his heart. Later, the king wanted to test his two sons, so he summoned Bingjialuo A. He told the Brahmin, 'Monk, observe my sons, who will become king after my death?' The Brahmin said, 'Take these sons to the golden palace garden outside the city, and observe their appearances there.' So they went to that garden. At that time, King Ashoka's mother said to Ashoka, 'I heard that the king went to the golden palace garden to observe the princes, to see who will become king after my death. Why don't you go?' Ashoka replied, 'Since the king does not like me, nor does he want to see me.' The mother said again, 'Just go there.' Ashoka said again, 'Mother, since you order me to go, I will go now, and I hope mother can send some food.' The mother said, 'Okay, I will send it when you leave the city.' At that time, upon leaving the gate, he met a minister named A Nuo Luo Tuo. This minister asked Ashoka, 'Prince, where are you going now?' Ashoka replied, 'I heard that the king is in the golden palace garden, observing the princes, to see who will become king after my death. I am going there now.' The king had previously ordered the minister, 'If Ashoka comes, make him ride an old and weak elephant, and have old people as his attendants.' At that time, Ashoka rode this old elephant and arrived at the garden, sitting on the ground among the princes. At that time, the princes each brought out food, and Ashoka's mother sent him rice porridge with cheese in a clay pot. Thus, the princes each ate their food. At that time, the father king asked the physiognomist, 'Who among them has the appearance of a king and can inherit my throne?' At that time, the physiognomist observed the princes and saw that Ashoka had the appearance of a king and should inherit the throne. He also thought, 'This Ashoka, the king does not like him, if I say he will become king, the king will surely be worried and unhappy.' So he said, 'I will make a general note first.' The king replied, 'Do as the teacher says.'
。』師言：『此中若有乘好乘者，是人當作王。』時，諸王子聞彼所說，各念言：『我乘好乘。』時，阿育言：『我乘老宿象，我得作王。』
「時，王又復語師言：『愿更為觀授記。』師復答言：『此中有第一座者，彼當作王。』諸王子各相謂言：『我坐第一座。』阿育言：『我今坐地，是我勝座，我當作王。』
「復語師：『更為重觀。』師又報言：『此中上器、上食，此當得王。』乃至阿育念言：『我有勝乘、勝座、勝食。』時，王觀子相畢，便即還宮。
「時，阿育母問阿育言：『誰當作王？婆羅門復記誰耶？』阿育啟言：『上乘、上座、上器、上食，當作王子，自見當作王：老象為乘，以地為坐，素器盛食，粳米雜酪飯。』
「時，彼婆羅門知阿育當作王，數脩敬其母。其母亦重餉婆羅門，即便問言：『大王崩后，誰當作王？』師答言：『此不可說也。』如是乃至三問。師言：『吾當語汝，慎勿使人知，汝生此子，名曰阿育，是其人也。』夫人白言：『我聞此語，歡喜踴躍，若王聞者，于師所不生敬信，師今可還本住處；若子作王者，師當一切得吉利，盡形供養。』
「時，頻頭羅王邊國德叉尸羅反。時，王語阿育：『汝將四兵眾，平伐彼國。』王子去時，都不與兵甲
現代漢語譯本：『老師說：「這裡面如果有乘坐好坐騎的人，這個人就應當做國王。」當時，各位王子聽到老師這樣說，各自心裡想：「我乘坐的是好坐騎。」這時，阿育說：「我乘坐的是年老的馴象，我應當做國王。」 當時，國王又對老師說：「希望您再觀察一下，給他們授記。」老師又回答說：「這裡面有坐在第一位的人，他應當做國王。」各位王子各自互相說：「我坐在第一位。」阿育說：「我現在坐在地上，這是我的殊勝座位，我應當做國王。」 國王又對老師說：「請您再仔細觀察。」老師又回答說：「這裡面有使用上等器皿、吃上等食物的人，他應當做國王。」以至於阿育心裡想：「我有殊勝的坐騎、殊勝的座位、殊勝的食物。」當時，國王觀察完兒子的相貌后，就回宮了。 當時，阿育的母親問阿育說：「誰應當做國王？婆羅門又給誰授記了？」阿育回答說：「乘坐上等坐騎、坐在上等座位、使用上等器皿、吃上等食物的人，應當做王子，自己認為應當做國王：乘坐老象為坐騎，以地為座位，用素器盛食物，吃粳米雜酪飯。」 當時，那位婆羅門知道阿育應當做國王，多次尊敬他的母親。他的母親也重重地賞賜婆羅門，就問他說：「大王駕崩后，誰應當做國王？」老師回答說：「這不可以說的。」像這樣問了三次。老師說：「我應當告訴你，千萬不要讓人知道，你生的這個兒子，名叫阿育，就是這個人。」夫人說：「我聽到這話，歡喜雀躍，如果大王聽到，對老師就不會產生敬信，老師現在可以回到原來的住處；如果兒子做了國王，老師應當一切都得到吉利，終身供養。」 當時，頻頭羅王邊境的德叉尸羅反叛。當時，國王對阿育說：「你帶領四種軍隊，去平定那個國家。」王子出發時，都沒有給他兵器鎧甲。
English version: 'The teacher said, 'Among you, if there is someone who rides a good mount, that person shall be king.' At that time, all the princes, upon hearing what the teacher said, each thought, 'I ride a good mount.' Then, Ashoka said, 'I ride an old, trained elephant, I shall be king.' Then, the king again said to the teacher, 'I wish you would observe further and give them a prophecy.' The teacher replied again, 'Among you, the one who sits in the first seat, he shall be king.' The princes each said to one another, 'I sit in the first seat.' Ashoka said, 'I now sit on the ground, this is my superior seat, I shall be king.' The king again said to the teacher, 'Please observe more carefully.' The teacher replied again, 'Among you, the one who uses superior vessels and eats superior food, he shall be king.' To the point that Ashoka thought, 'I have a superior mount, a superior seat, and superior food.' At that time, after the king had observed the appearances of his sons, he returned to the palace. At that time, Ashoka's mother asked Ashoka, 'Who shall be king? Who did the Brahmin prophesy for?' Ashoka replied, 'The one who rides a superior mount, sits in a superior seat, uses superior vessels, and eats superior food, shall be the prince, and considers himself to be king: riding an old elephant as a mount, using the ground as a seat, using plain vessels for food, and eating rice with yogurt.' At that time, the Brahmin knew that Ashoka would be king, and he frequently respected his mother. His mother also rewarded the Brahmin generously, and asked him, 'After the king passes away, who shall be king?' The teacher replied, 'This cannot be said.' She asked three times in this manner. The teacher said, 'I shall tell you, but be careful not to let anyone know, the son you bore, named Ashoka, is that person.' The lady said, 'Upon hearing this, I am overjoyed, if the king were to hear, he would not have faith in the teacher, the teacher may now return to his original dwelling; if my son becomes king, the teacher shall receive all good fortune, and be provided for throughout his life.' At that time, the border region of King Bindusara, Taxila, rebelled. At that time, the king said to Ashoka, 'You shall lead the four divisions of the army and pacify that country.' When the prince departed, he was not given any weapons or armor.
。
「時，從者白王子言：『今往伐彼國，無有軍仗。云何得平？』阿育言：『我若為王，善根果報者，兵甲自然來。』應發是語時，尋聲地開，兵甲從地而出，即將四兵，往伐彼國。
「時，彼諸國民人聞阿育來，即平治道路，莊嚴城郭，執持吉瓶之水，及種種供養，奉迎王子，而作是言：『我等不反大王及阿育王子，然諸臣輩不利我等，我等是故背違聖化。』即以種種供養王子，請入城邑。平此國已，又使至伐佉沙國。
「時，彼二大力士為王平治道路，推諸山石。又復諸天宣令此國：『阿育當王此天下，汝等勿興逆意。』彼國王即便降伏。如是，乃至平此天下，至於海際。
「時，修師摩王子出外遊戲，又復遇逢一大臣，臣不修禮法，王子即使人打拍其身。大臣念言：『此王子未得王位，用性如是；若得王者，不可而當。又聞阿育得天下，得壞五百大臣，我等相與立阿育為王，領此天下。』
「又，德叉尸羅國反，諸臣共議：『令修師摩王子去。』王亦應可，即便往彼國，不能降伏。
「時，父王復得重疾，王語諸臣：『吾今欲立修師摩為王，令阿育往至彼國。』時，諸臣欲令阿育作王，以黃物涂阿育體及面手腳已，諸臣白王言：『阿育王子今得重疾
現代漢語譯本 當時，隨從的人對王子說：『現在去攻打那個國家，沒有軍備武器，怎麼能平定呢？』阿育說：『如果我能當上國王，憑藉善根的果報，兵器鎧甲自然會來。』他剛說完這句話，就聽到地面裂開的聲音，兵器鎧甲從地裡涌出，於是他率領四種軍隊，前去攻打那個國家。 當時，那個國家的百姓聽說阿育來了，就修整道路，裝飾城池，拿著吉祥瓶的水和各種供品，迎接王子，並說道：『我們不是要背叛大王和阿育王子，而是那些大臣對我們不利，我們因此才違背了聖上的教化。』他們用各種供品供奉王子，請他進入城邑。平定這個國家后，他又派兵去攻打佉沙國。 當時，那裡的兩位大力士為國王修整道路，推開山石。而且諸天也向這個國家宣告：『阿育將要統治天下，你們不要產生反叛之心。』那個國王就投降了。就這樣，阿育平定了天下，直到海邊。 當時，修師摩王子外出遊玩，又遇到一位大臣，這位大臣不遵守禮法，王子就讓人鞭打他。大臣心想：『這個王子還沒當上國王，就如此暴虐；如果當上國王，那還得了。』又聽說阿育得到了天下，還殺害了五百位大臣，我們不如一起擁立阿育為王，讓他統治天下。 此外，德叉尸羅國反叛，大臣們商議：『讓修師摩王子去吧。』國王也同意了，修師摩王子就去了那個國家，但沒能降服他們。 當時，父王又得了重病，國王對大臣們說：『我現在想立修師摩為王，讓阿育去那個國家。』當時，大臣們想讓阿育當國王，就用黃色的東西塗抹阿育的身體、臉、手和腳，然後大臣們對國王說：『阿育王子現在得了重病』
English version At that time, the followers said to the prince: 'Now we are going to attack that country, but we have no military equipment. How can we achieve peace?' Ashoka said, 'If I become king, by the merit of my good deeds, weapons and armor will come naturally.' As soon as he said this, they heard the sound of the ground splitting open, and weapons and armor emerged from the ground. Then he led the four divisions of the army to attack that country. At that time, the people of that country, hearing that Ashoka was coming, repaired the roads, decorated the city, and holding auspicious water in vases and various offerings, welcomed the prince, saying, 'We do not intend to betray the king or Prince Ashoka, but the ministers are not good to us, and that is why we have disobeyed the holy teachings.' They offered various gifts to the prince and invited him into the city. After pacifying this country, he sent troops to attack the country of Khasa. At that time, two strong men there repaired the roads for the king, pushing away rocks. Moreover, the gods proclaimed to this country: 'Ashoka will rule the world, do not harbor rebellious thoughts.' The king then surrendered. In this way, Ashoka pacified the world, all the way to the sea. At that time, Prince Sushimma went out to play and encountered a minister who did not observe the proper etiquette. The prince had him beaten. The minister thought, 'This prince is so violent even before becoming king; if he becomes king, it will be unbearable.' Hearing that Ashoka had conquered the world and killed five hundred ministers, they decided to support Ashoka as king to rule the world. Furthermore, the country of Taxila rebelled, and the ministers discussed, 'Let Prince Sushimma go.' The king agreed, and Prince Sushimma went to that country, but he could not subdue them. At that time, the father king became seriously ill again. The king said to the ministers, 'I now want to make Sushimma king and send Ashoka to that country.' At that time, the ministers wanted Ashoka to be king, so they smeared Ashoka's body, face, hands, and feet with yellow substances. Then the ministers said to the king, 'Prince Ashoka is now seriously ill.'
。』諸臣即便莊嚴阿育，將至王所：『今且立此子為王，我等后徐徐當立修師摩為王。』時，王聞此語，甚以不喜，憂愁不樂，默然不對。
「時，阿育心念口言：『我應正得王位者，諸天自然來，以水灌我頂，素繒系首。』尋聲諸天即以水灌阿育頂，素繒系首。時，王見此相貌，極生愁惱，即便命終。
「阿育王如禮法殯葬父王已，即立阿㝹樓陀為大臣。
「時，修師摩王子聞父崩背，今立阿育為王，心生不忍，即集諸兵，而來伐阿育。阿育王四門中，二門安二力士，第三門安大臣，自守東門。
「時，阿㝹樓陀大臣機關木象，又作阿育王像，像即騎象，安置東門外。又作無煙火坑聚，以物覆之。修師摩既來到時，阿㝹樓陀大臣語修師摩王子：『欲作王者，阿育在東門，可往伐之，能得此王者，自然得作王。』時，彼王子即趣東門，即墮火坑，便即死亡。
「爾時，有一大力士，名曰跋陀羅由陀，聞修師摩終亡，厭世，將無量眷屬，于佛法中出家學道，加勤精進，逮得漏盡，成阿羅漢道。
「阿育王正法治化。時，諸臣輩我等共立阿育為王故，輕慢于王，不行君臣之禮，王亦自知諸臣輕慢於我。
「時，王語諸臣曰：『汝等可伐花果之樹，植于刺棘
現代漢語譯本：眾大臣隨即莊重地擁立阿育，來到國王面前說：『現在先立這個兒子為王，我們之後再慢慢地擁立修師摩為王。』當時，國王聽到這話，非常不高興，憂愁不樂，沉默不語。 當時，阿育心中默唸並口中說道：『我如果應該真正得到王位，諸天自然會來，用水灌我的頭頂，用白色的絲綢繫在我的頭上。』話音剛落，諸天就用水灌阿育的頭頂，用白色的絲綢繫在他的頭上。當時，國王看到這種景象，非常憂愁惱怒，隨即就去世了。 阿育王按照禮法安葬了父王后，就任命阿㝹樓陀為大臣。 當時，修師摩王子聽到父親去世，現在立阿育為王，心中不甘，就集結軍隊，前來攻打阿育。阿育王在四個城門中，兩個門安排了兩個力士，第三個門安排了大臣，自己守衛東門。 當時，阿㝹樓陀大臣製作了機關木象，又製作了阿育王的雕像，雕像騎在木象上，安置在東門外。又挖了一個沒有煙的火坑，用東西覆蓋住。修師摩來到時，阿㝹樓陀大臣對修師摩王子說：『想要當國王，阿育在東門，可以去攻打他，能打敗他的人，自然就能當國王。』當時，那位王子就奔向東門，隨即掉入火坑，當場死亡。 那時，有一位大力士，名叫跋陀羅由陀，聽到修師摩去世，厭倦世俗，帶領無數眷屬，在佛法中出家修行，更加勤奮精進，最終證得漏盡，成就阿羅漢道。 阿育王以正法治理國家。當時，眾大臣因為當初是他們共同擁立阿育為王，就輕慢於他，不遵守君臣之禮，阿育王也知道眾大臣輕慢自己。 當時，阿育王對眾大臣說：『你們可以砍伐花果樹，種植荊棘。』
English version: The ministers then solemnly supported Ashoka and went to the king, saying, 'Now let's first establish this son as king, and later we will slowly establish Sushim as king.' At that time, the king heard these words, was very unhappy, worried and unhappy, and remained silent. At that time, Ashoka thought in his heart and said aloud, 'If I should truly obtain the throne, the heavens will naturally come, pour water on my head, and tie white silk around my head.' As soon as he spoke, the heavens poured water on Ashoka's head and tied white silk around his head. At that time, the king saw this scene, was very worried and angry, and then passed away. After King Ashoka buried his father according to the rites, he appointed Anuruddha as a minister. At that time, Prince Sushim heard that his father had passed away and that Ashoka was now established as king, and he was unwilling. So he gathered troops and came to attack Ashoka. King Ashoka arranged two strong men at two of the four city gates, a minister at the third gate, and he himself guarded the east gate. At that time, Minister Anuruddha made a mechanical wooden elephant and also made a statue of King Ashoka. The statue rode the wooden elephant and was placed outside the east gate. He also dug a smokeless fire pit and covered it with something. When Sushim arrived, Minister Anuruddha said to Prince Sushim, 'If you want to be king, Ashoka is at the east gate, you can go and attack him. Whoever can defeat him will naturally become king.' At that time, that prince rushed to the east gate, immediately fell into the fire pit, and died on the spot. At that time, there was a strong man named Bhadrayudha, who, upon hearing of Sushim's death, became weary of the world. He led countless followers, left home to practice in the Buddha's teachings, and with diligent effort, attained the end of outflows and became an Arhat. King Ashoka governed the country with righteous laws. At that time, the ministers, because they had jointly established Ashoka as king, became disrespectful to him and did not observe the rites of ministers to their king. King Ashoka also knew that the ministers were disrespectful to him. At that time, King Ashoka said to the ministers, 'You can cut down the flowering and fruit-bearing trees and plant thorns.'
。』諸臣答曰：『未嘗見聞卻除華果而植刺樹，而見除伐刺樹而植果實。』乃至王三敕令伐，彼亦不從。
「爾時，國王忿諸大臣，即持利劍，殺五百大臣。又時，王將婇女眷屬，出外園中游戲，見一無憂樹，華極敷盛。王見已，此華樹與我同名。心懷歡喜。王形體醜陋，面板粗澀，諸婇女輩，心不愛王，憎惡王故，以手毀折無憂華樹。王從眠覺，見無憂樹華狼藉在地，心生忿怒，系諸婇女，以火燒殺。王行暴惡，故曰暴惡阿育王。
「時，阿㝹樓陀大臣白王言：『王不應為是法。云何以手自殺人，諸臣婇女？王今當立屠殺之人，應有所殺，以付彼人。』王即宣教立屠殺者。彼有一山，名曰耆梨，中有一織師家。織師有一子，亦名耆梨，兇惡撾打繫縛小男小女，及捕水陸之生，乃至拒逆父母，是故世人傳云兇惡耆梨子。
「時，王諸使語彼：『汝能為王斬諸兇人不？』彼答曰：『一切閻浮提有罪者，我能凈除，況復此一方？』
「時，諸使輩還啟王言：『彼人已得兇惡者。』王言：『覓將來也！』諸使呼彼，彼答言：『小忍，先奉辭父母。』具說上事，父母言：『子不應行是事。』如是三敕，彼生不仁之心，即便殺父母已，然後乃至
現代漢語譯本：眾臣回答說：『我們從未見過砍掉果樹而種植荊棘的，只見過砍掉荊棘而種植果樹的。』即使國王三次下令砍伐，他們也不聽從。 當時，國王對大臣們很生氣，就拿起利劍，殺了五百個大臣。又有一次，國王帶著妃嬪眷屬，到外面的園林中游玩，看到一棵無憂樹，花開得非常茂盛。國王看到后，心想這花樹和我的名字相同，心裡很高興。國王的形體醜陋，面板粗糙，妃嬪們心裡都不喜歡國王，因為憎恨國王，就用手摺毀了無憂樹的花。國王從睡夢中醒來，看到無憂樹的花狼藉在地，心裡非常憤怒，就把妃嬪們都抓起來，用火燒死了。國王行為暴虐，所以被稱為暴惡阿育王。 當時，阿㝹樓陀大臣對國王說：『大王不應該這樣做。怎麼能親手殺人，殺大臣和妃嬪呢？大王現在應該設立專門殺人的人，應該殺的人，就交給他們去殺。』國王就下令設立了屠殺者。那裡有一座山，名叫耆梨，山中有一個織布工的家。織布工有一個兒子，也叫耆梨，他兇惡地毆打、捆綁小男孩小女孩，還捕捉水陸的生物，甚至違逆父母，所以世人傳說他是兇惡的耆梨子。 當時，國王的使者對他說：『你能為國王斬殺那些兇惡的人嗎？』他回答說：『整個閻浮提有罪的人，我都能清除乾淨，何況只是這一方？』 當時，使者們回去稟告國王說：『那個人已經得到了兇惡的人。』國王說：『把他找來！』使者們呼喚他，他回答說：『請稍等，我先向父母告別。』他把上面的事情都說了，父母說：『你不能做這件事。』這樣三次命令，他生起了不仁之心，就殺死了父母，然後才去。
English version: The ministers replied, 'We have never seen anyone remove fruit trees to plant thorn trees, but we have seen people remove thorn trees to plant fruit trees.' Even when the king ordered the felling three times, they did not obey. At that time, the king was angry with the ministers, so he took up a sharp sword and killed five hundred ministers. Another time, the king went to play in the outer garden with his concubines and attendants, and saw an Ashoka tree with its flowers in full bloom. When the king saw it, he thought that this flowering tree had the same name as him, and he was very happy. The king's body was ugly and his skin was rough. The concubines did not like the king in their hearts. Because they hated the king, they broke off the flowers of the Ashoka tree with their hands. When the king woke up from his sleep and saw the flowers of the Ashoka tree scattered on the ground, he was very angry. He arrested all the concubines and burned them to death. The king's behavior was tyrannical, so he was called the Tyrannical King Ashoka. At that time, Minister Anuruddha said to the king, 'Your Majesty should not do this. How can you kill people with your own hands, killing ministers and concubines? Your Majesty should now establish a person who specializes in killing, and those who should be killed should be handed over to them to kill.' The king then ordered the establishment of a slaughterer. There was a mountain there called Giri, and there was a weaver's house in the mountain. The weaver had a son, also named Giri, who was viciously beating and binding young boys and girls, and also capturing creatures on land and in water, and even disobeying his parents. Therefore, people said that he was the vicious son of Giri. At that time, the king's messengers said to him, 'Can you kill those vicious people for the king?' He replied, 'I can cleanse all the guilty people in Jambudvipa, let alone just this one place?' At that time, the messengers returned to report to the king, 'That person has already become a vicious person.' The king said, 'Find him and bring him here!' The messengers called to him, and he replied, 'Please wait a moment, I will first say goodbye to my parents.' He told them about the above matter, and his parents said, 'You should not do this.' After three such orders, he developed an unbenevolent heart, and then killed his parents before going.
。
「諸使問曰：『何以經久不速來也？』時，彼兇惡具說上事。諸使者以是事具啟王。王即敕彼：『我所有罪人，事應至死，汝當知之。』彼啟王言：『為我作舍。』王乃至為其作舍屋室，極為端嚴，唯開一門，門亦極精嚴，于其中間，作治罪之法羅列，狀如地獄，彼獄極為勝好。時，彼兇人啟王言：『今從王乞愿，若人來入此中者，不復得出。』王答言：『如汝所啟乞愿，當以與汝。』
「時，彼屠主往詣寺中，聽諸比丘說地獄事。時，有比丘講地獄經：『有眾生生地獄者，地獄即執彼罪人，以熱鐵鉗鉗開其口，以熱鐵丸著其口中。次融銅灌口，次復鐵斧斬截其體，次復杻械枷鎖檢系其身，次復火車爐炭，次復鐵鑊，次復灰河，次復刀山劍樹。』具如天五使經所說。彼屠主具聞比丘說是諸事，開其住處，所作治罪之法如彼所說，案此法而治罪人。
「又一時，商主將其婦入于大海，入海時，婦便生子，名曰為海。如是在海十有餘年，采諸重寶，還到本鄉，道中值五百賊，殺于商主，奪彼寶物。
「爾時，商主之子見父傷死，及失寶物，厭世間苦故，于如來法中出家學道，還其本土，遊行諸國，次至巴連弗邑。過此夜已，晨朝著衣持缽，入城次第乞食，誤入屠殺舍中
現代漢語譯本 『使者們問道：「為什麼這麼久還不回來？」當時，那個兇惡的人便把上面的事情都說了。使者們把這件事全部稟告了國王。國王就命令他說：「我所有的罪人，罪行應該處死的，你要知道。」那人稟告國王說：「請為我建造房屋。」國王就為他建造了房屋，極其端莊華麗，只開一個門，門也極其精巧嚴密，在房屋中間，陳列著懲治罪犯的刑具，樣子像地獄，那個監獄極其豪華。當時，那個兇惡的人稟告國王說：「現在向大王請求，如果有人進入這裡，就不能再出來。」國王回答說：「就按照你所請求的，給你。」 當時，那個屠夫到寺廟裡去，聽眾比丘們講說地獄的事情。當時，有比丘講說地獄的經典：『有眾生生到地獄，地獄就會抓住那些罪人，用燒紅的鐵鉗鉗開他們的嘴，把燒紅的鐵丸放進他們的嘴裡。接著用熔化的銅灌進他們的嘴裡，接著又用鐵斧砍斷他們的身體，接著又用枷鎖鐐銬束縛他們的身體，接著又讓他們進入火爐炭火中，接著又讓他們進入鐵鍋中，接著又讓他們進入灰河中，接著又讓他們登上刀山劍樹。』詳細情況就像《天五使經》所說的那樣。那個屠夫聽完比丘講說的這些事情，就打開他的住處，所設定的懲治罪犯的刑具就像比丘所說的那樣，按照這些方法來懲治罪人。 又有一天，一個商人帶著他的妻子進入大海，進入海里的時候，他的妻子就生了一個孩子，取名叫海。就這樣在海上過了十多年，採集了各種珍寶，返回家鄉，在路上遇到了五百個強盜，殺死了商人，搶走了他的寶物。 當時，商人的兒子看到父親被殺，又失去了寶物，厭惡世間的痛苦，就在如來的佛法中出家修行，回到他的家鄉，遊歷各國，然後到了巴連弗邑。過了這一夜，早晨穿好衣服，拿著缽，進入城裡依次乞食，誤入了屠宰場。
English version 'The messengers asked, 'Why have you not come back for so long?' At that time, the wicked man explained everything that had happened. The messengers reported the matter in full to the king. The king then ordered him, 'All my criminals who deserve to die, you should know about them.' He reported to the king, 'Please build a house for me.' The king then built a house for him, extremely grand and magnificent, with only one door, which was also very elaborate and secure. In the middle of the house, instruments of punishment were arranged, resembling hell, and the prison was extremely luxurious. At that time, the wicked man reported to the king, 'Now I ask the king, if anyone enters this place, they shall not come out again.' The king replied, 'As you have requested, it shall be granted to you.' At that time, the butcher went to the temple to listen to the monks talk about hell. At that time, a monk was lecturing on the scriptures of hell: 'When beings are born into hell, hell will seize those sinners, use hot iron tongs to pry open their mouths, and put hot iron balls into their mouths. Then, molten copper is poured into their mouths, then their bodies are cut with iron axes, then their bodies are bound with shackles and chains, then they are made to enter the furnace of fire and charcoal, then they are made to enter the iron cauldron, then they are made to enter the river of ashes, then they are made to climb the mountain of knives and the trees of swords.' The details are as described in the 'Heavenly Five Messengers Sutra.' After the butcher heard the monks speak of these things, he opened his dwelling, and the instruments of punishment he set up were as the monks had described, and he used these methods to punish sinners. Another time, a merchant took his wife into the sea. When they entered the sea, his wife gave birth to a child, who was named Sea. They spent more than ten years at sea, collecting various treasures, and returned to their hometown. On the way, they encountered five hundred bandits who killed the merchant and stole his treasures. At that time, the merchant's son saw his father killed and his treasures lost. Disgusted with the suffering of the world, he left home to practice the Dharma of the Tathagata. He returned to his hometown, traveled to various countries, and then arrived at Pataliputra. After spending the night, he put on his robes in the morning, took his bowl, and went into the city to beg for alms, mistakenly entering the slaughterhouse.
。
「時，彼比丘遙見舍里，見火車爐炭等治諸眾生，如地獄中，尋生恐怖，衣毛皆豎，便欲出門。時，兇惡即往，執彼比丘言：『入此中者，無有得出，汝今於此而死。』比丘聞其所說，心生悲毒，泣淚滿目。兇主問曰：『汝云何如小兒啼？』
「爾時，比丘以偈答曰：
「『我不恐畏死， 志願求解脫， 所求不成果， 是故我啼泣， 人身極難得， 出家亦復然， 遇釋師子王， 自今不重睹。』
「爾時，兇主語比丘曰：『汝今必死，何所憂惱？』比丘復以哀言答云：『乞我少時生命，可至一月。』彼兇不聽。如是日數漸減，止於七日，彼即聽許。
「時，此比丘知將死不久，勇猛精進，坐禪息心，終不能得道。至於七日，時，王宮內人有事至死，送付兇惡之人，令治其罪。兇主將是女人著臼中，以杵搗之，令成碎末。
「時，比丘見是事，極厭惡此身：『嗚呼！苦哉！我不久亦當如是。』而說偈言：
「『嗚呼大悲師， 演說正妙法， 此身如聚沫， 于義無有實。 曏者美女色， 今將何所在， 生死極可舍， 愚人而貪著。 繫心緣彼處， 今當脫鎖木， 令度三有海， 畢竟不復生
現代漢語譯本 當時，那位比丘遠遠地看見了刑場，看到火爐、炭火等正在懲治各種眾生，如同地獄一般，頓時心生恐懼，汗毛倒豎，便想逃出門去。這時，兇惡的獄卒立刻上前，抓住那位比丘說：『進入這裡的人，沒有能出去的，你今天就要死在這裡。』比丘聽了這話，心中悲痛萬分，淚流滿面。獄卒頭目問道：『你為什麼像小孩子一樣哭泣？』 當時，比丘用偈語回答說： 『我並不畏懼死亡， 我一心想要解脫， 所求的道果沒有成就， 所以才哭泣， 人身是極難得到的， 出家也是如此， 有幸遇到釋迦牟尼佛， 從今以後再也見不到了。』 當時，獄卒頭目對那位比丘說：『你今天必死無疑，還憂愁什麼呢？』比丘又用哀傷的語氣回答說：『請給我少許生命，可以到一個月。』獄卒頭目不答應。這樣，日子逐漸減少，最後定為七天，獄卒頭目才答應了他。 當時，這位比丘知道自己將不久於人世，便勇猛精進，坐禪靜心，但始終不能得道。到了第七天，當時，王宮內有人因事而死，被送給兇惡的獄卒，讓他們懲治其罪。獄卒頭目將這個女人放入石臼中，用杵搗碎，使之成為粉末。 當時，比丘看到這件事，極其厭惡這個身體：『唉！苦啊！我不久也將像這樣。』於是說偈語道： 『唉！大慈大悲的導師， 演說正妙的佛法， 這身體如同泡沫， 在真理上沒有真實性。 先前的美女容顏， 如今又在哪裡呢？ 生死輪迴極其應當捨棄， 愚蠢的人卻貪戀執著。 將心繫念于彼處， 現在應當掙脫枷鎖， 令我度過三有苦海， 最終不再受生。』
English version At that time, the monk saw the execution ground from afar, witnessing the furnaces, burning coals, and other instruments used to punish various beings, resembling hell. He was immediately filled with terror, his hair stood on end, and he wanted to flee. Then, the cruel guard immediately approached, seized the monk, and said, 'Those who enter here cannot leave; you will die here today.' Upon hearing this, the monk was overwhelmed with grief, tears streaming down his face. The chief guard asked, 'Why do you weep like a child?' At that time, the monk replied in verse: 'I do not fear death, I am determined to seek liberation, The fruit of my seeking has not been achieved, Therefore, I weep, A human body is extremely difficult to obtain, And so is renunciation, Having had the fortune to meet Shakyamuni Buddha, I will never see him again from now on.' Then, the chief guard said to the monk, 'You are certain to die today, what is there to worry about?' The monk replied with a sorrowful tone, 'Grant me a little more life, perhaps a month.' The chief guard refused. Gradually, the days were reduced, finally settling on seven days, which the chief guard agreed to. At that time, the monk knew that his death was imminent, so he practiced diligently, sitting in meditation to calm his mind, but he could not attain enlightenment. On the seventh day, someone in the royal palace died and was sent to the cruel guards to be punished. The chief guard placed the woman in a mortar and pounded her with a pestle until she was reduced to powder. When the monk saw this, he was extremely disgusted with his body: 'Alas! How painful! I will soon be like this.' Then he spoke in verse: 'Alas! The great compassionate teacher, Who expounds the true and wonderful Dharma, This body is like foam, It has no reality in truth. Where is the beauty of the woman from before, Where is it now? The cycle of birth and death should be abandoned, Yet fools cling to it. Focusing my mind on that place, Now I shall break free from these shackles, To cross the sea of the three realms, And ultimately not be reborn.'
。 如是勤方便， 專精修佛法， 斷除一切結， 得成阿羅漢。』
「時，彼兇惡人語此比丘：『期限已盡。』比丘問曰：『我不解爾之所說。』彼兇答曰：『先期七日，今既已滿。』比丘以偈答曰：
「『我心得解脫， 無明大黑闇， 斷除諸有蓋， 以殺煩惱賊， 慧日今已出， 鑑察心意識， 明瞭見生死， 今者愍人時， 隨順修聖法， 我今此身骸， 任爾之所為， 無復有吝惜。』
「爾時，彼兇主執彼比丘著鐵鑊油中，足與薪火，火終不然，假使然者，或復不熱。兇主見火不然，打拍使者，而自然火，火即猛盛；久久，開鐵鑊蓋，見彼比丘鐵鑊中蓮華上坐，生希有心，即啟國王，王即便嚴駕，將無量眾，來看比丘。
「時，彼比丘調伏時至，即身升虛空，猶如雁王，示種種變化，如偈所說。
「王見是比丘， 身升在虛空， 心懷大歡喜， 合掌觀彼聖：
「『我今有所白， 意中所不解， 形體無異人， 神通未曾有， 為我分別說， 修習何等法， 令汝得清凈， 為我廣敷演， 令得勝妙法， 我了法相已， 為汝作弟子， 畢竟無有悔
現代漢語譯本 『如果這樣勤奮方便，專心精進地修習佛法，就能斷除一切煩惱束縛，最終成就阿羅漢的果位。』 當時，那個兇惡的人對這位比丘說：『你的期限已經到了。』比丘問：『我不明白你說的意思。』那兇惡的人回答說：『先前約定七天，現在已經滿了。』比丘用偈語回答說： 『我的心已經解脫，擺脫了無明的巨大黑暗，斷除了各種煩惱的遮蓋，殺死了煩惱的賊寇。智慧的太陽現在已經升起，照見我的心識，明瞭地看清了生死的真相。現在是憐憫眾生的時候，我將順應聖法修行。我現在的這個身體，任憑你處置，我沒有絲毫的吝惜。』 當時，那個兇惡的首領把這位比丘放入鐵鍋的油中，在下面新增柴火，火卻始終沒有燒起來，即使燒起來，也可能不熱。兇惡的首領看到火沒有燒起來，就鞭打使者，這時火自然就燒起來了，而且火勢猛烈。過了很久，打開鐵鍋的蓋子，看到那位比丘在鐵鍋中的蓮花上端坐，心中生起稀有的想法，就稟告了國王。國王立刻準備車駕，帶領無數的人，來看這位比丘。 當時，這位比丘調伏眾生的時機到了，就騰身升到空中，像大雁王一樣，展示各種神通變化，就像偈語所說的那樣。 國王看到這位比丘，身體升在空中，心中非常歡喜，合掌瞻仰這位聖者： 『我現在有些事情要稟告，心中有些不明白的地方。你的形體和普通人沒有區別，但是神通卻從未見過。請為我分別解說，你修習了什麼法，才能如此清凈？請為我廣泛地宣講，讓我得到殊勝的妙法。我瞭解了法的真相后，就做你的弟子，永遠不會後悔。』
English version 'If one is diligent and skillful, and focuses intently on practicing the Buddha's teachings, one can cut off all fetters and attain the state of an Arhat.' At that time, the wicked man said to the monk, 'Your time is up.' The monk asked, 'I don't understand what you mean.' The wicked man replied, 'The agreed-upon seven days have now passed.' The monk responded with a verse: 'My mind is liberated, free from the great darkness of ignorance. I have cut off all coverings of existence, and slain the thieves of affliction. The sun of wisdom has now risen, illuminating my consciousness. I clearly see the truth of birth and death. Now is the time to have compassion for others, and I will follow the holy teachings. This body of mine, do with it as you please, I have no attachment to it.' At that time, the wicked leader placed the monk in an iron cauldron of oil, and added firewood underneath. The fire would not ignite, or if it did, it would not be hot. Seeing that the fire would not ignite, the wicked leader whipped the servants, and then the fire ignited naturally, and burned fiercely. After a long time, the lid of the cauldron was opened, and the monk was seen sitting on a lotus flower in the cauldron. The leader was amazed, and reported this to the king. The king immediately prepared his carriage, and led countless people to see the monk. At that time, the time for the monk to tame beings had arrived, and he rose into the sky, like a king of geese, displaying various miraculous transformations, as described in the verse. The king saw the monk, his body rising into the sky, and his heart was filled with great joy. He joined his palms and gazed at the holy one: 'I have something to ask, something I do not understand in my heart. Your form is no different from other people, yet your miraculous powers are unprecedented. Please explain to me, what practices did you cultivate to become so pure? Please expound upon it for me, so that I may receive the supreme Dharma. Once I understand the truth of the Dharma, I will become your disciple, and never have any regrets.'
。』
「時，彼比丘而作是念：『我今伏是王，多有所導，攝持佛法，當廣分佈如來舍利，安樂無量眾生，於此閻浮提，盡令信三寶。』以是因緣故，自顯其德。而向王說偈言：
「『我是佛弟子， 逮得諸漏盡， 又復是佛子， 不著一切有， 我今已調伏， 無上兩足尊， 息心得寂靜， 生死大恐怖， 我今悉得脫， 有離三有縛， 如來聖法中， 獲得如是利。』
「時，阿育王聞彼比丘所說，于佛所生大敬信，又白比丘言：『佛未滅度時，何所記說？』比丘答言：『佛記大王：「於我滅后，過百歲之時，于巴連弗邑，有三億家，彼國有王，名曰阿育，當王此閻浮提，為轉輪王，正法治化；又復廣佈我舍利，于閻浮提立八萬四千塔。」佛如是記大王。然大王今造此大地獄，殺害無量民人，王今宜應慈念一切眾生，施其無畏，令得安隱，佛之所記大王者，王當如法修行。』而說偈言：
「『當行哀愍心， 莫惱諸群生， 當修習佛法， 廣佈佛舍利。』
「時，彼阿育王于佛所極生敬信，合掌向比丘作禮：『我得大罪，今向比丘懺悔，我之所作甚為不可，愿為佛子，受我懺悔。舍心勿復責，我愚人今復歸命
現代漢語譯本 當時，那位比丘這樣想：『我如今要降伏這位國王，引導他走向正道，護持佛法，廣泛地分佈如來的舍利，使閻浮提的無量眾生得到安樂，都信奉三寶。』因為這個緣故，他顯現自己的德行，並向國王說了偈語： 『我是佛的弟子，已經證得諸漏已盡，又因為是佛的兒子，所以不執著於一切有。我如今已經調伏了無上的兩足尊，平息了心念，達到寂靜，脫離了生死的巨大恐怖。我如今已經完全解脫，脫離了三有的束縛，在如來的神聖教法中，獲得了這樣的利益。』 當時，阿育王聽了那位比丘所說的話，對佛產生了極大的敬信，又問比丘說：『佛在世的時候，有什麼預言嗎？』比丘回答說：『佛曾預言大王：「在我滅度之後，過一百年的時候，在巴連弗邑，會有三億戶人家，那個國家會有個國王，名叫阿育，他將統治這個閻浮提，成為轉輪王，用正法治理教化；又會廣泛地分佈我的舍利，在閻浮提建立八萬四千座佛塔。」佛是這樣預言大王的。然而大王現在建造這個大地獄，殺害了無數的百姓，大王現在應該慈悲憐憫一切眾生，給予他們無畏的保護，讓他們得到安穩，佛所預言的大王，您應當依法修行。』並說了偈語： 『應當懷有哀憫之心，不要惱害各種眾生，應當修習佛法，廣泛地分佈佛的舍利。』 當時，阿育王對佛產生了極大的敬信，合掌向比丘作禮：『我犯下了大罪，現在向比丘懺悔，我所做的事情非常不應該，希望作為佛的弟子，接受我的懺悔。請您不要再責怪我，我這個愚人現在重新歸依佛法。』
English version At that time, the monk thought to himself: 'I will now subdue this king, guide him to the right path, uphold the Dharma, widely distribute the relics of the Tathagata, bring peace to countless beings in Jambudvipa, and make them all believe in the Three Jewels.' For this reason, he manifested his virtue and spoke a verse to the king: 'I am a disciple of the Buddha, having attained the end of all outflows. Moreover, being a son of the Buddha, I am not attached to anything that exists. I have now subdued the supreme two-legged one, calmed my mind, attained tranquility, and escaped the great terror of birth and death. I am now completely liberated, free from the bonds of the three realms of existence. In the sacred Dharma of the Tathagata, I have obtained such benefits.' At that time, King Ashoka, upon hearing what the monk had said, developed great faith and reverence for the Buddha. He then asked the monk, 'What did the Buddha foretell when he was alive?' The monk replied, 'The Buddha foretold, 「After my passing, a hundred years will pass, and in Pataliputra, there will be three hundred million households. In that country, there will be a king named Ashoka, who will rule this Jambudvipa, becoming a Chakravartin king, governing and teaching with the righteous Dharma. He will also widely distribute my relics and build eighty-four thousand stupas in Jambudvipa.」 The Buddha foretold this about you, Great King. However, Great King, you are now building this great hell, killing countless people. You should now have compassion for all beings, grant them fearlessness, and let them attain peace. The Great King whom the Buddha foretold, you should practice according to the Dharma.' And he spoke a verse: 'You should have a compassionate heart, do not harm any living beings, you should practice the Buddha's Dharma, and widely distribute the Buddha's relics.' At that time, King Ashoka developed great faith and reverence for the Buddha. He put his palms together and bowed to the monk, saying, 'I have committed a great sin, and now I repent to the monk. What I have done is very wrong. I hope that as a disciple of the Buddha, you will accept my repentance. Please do not blame me any further. I, a foolish person, now take refuge in the Dharma again.'
。』而說偈言：
「『我今歸依佛， 無上勝妙法， 比丘諸眾尊， 我今盡命歸， 我今當勇猛， 奉受世尊敕， 於此閻浮提， 普立諸佛塔， 種種諸供養， 懸繒及幡幢， 莊嚴世尊塔， 妙麗世希有。』
「時，彼比丘度阿育王已，乘空而化。
「時，王從地獄出，兇主白王言：『王不復得去。』王曰：『汝今欲殺我耶？』彼曰：『如是。』王曰：『誰先入此中？』答曰：『我是。』王曰：『若然者，汝先應取死。』王即敕人，將此兇主著作膠舍里，以火燒之，又敕壞此地獄，施眾生無畏。
「時，王欲建舍利塔，將四兵眾，至王舍城，取阿阇世王佛塔中舍利，還復修治此塔，與本無異。如是取七佛塔中舍利，至羅摩村中。時，諸龍王將是王入龍宮中，王從龍索舍利供養，龍即與之。王從彼而出，如偈所說：
「『羅摩羅村中， 所有諸佛塔， 龍王所奉事， 守護而供養， 王從龍索分， 諸龍開懷與， 即持此舍利， 漸進于余方
現代漢語譯本：於是，他說了這樣的偈語：『我今皈依佛陀，皈依無上殊勝的佛法，皈依尊敬的比丘僧眾，我今將盡此一生皈依。我今應當勇猛精進，奉行世尊的教誨，在這閻浮提世界，普遍建立諸佛的佛塔，用種種供養，懸掛綵帶和幡幢，莊嚴世尊的佛塔，使其美妙無比，世所罕見。』 當時，那位比丘度化了阿育王之後，就騰空而去。 當時，阿育王從地獄出來，兇惡的獄卒對他說：『你不能再離開了。』阿育王說：『你現在想殺我嗎？』獄卒說：『是的。』阿育王說：『是誰先進入這裡的？』獄卒回答說：『是我。』阿育王說：『既然如此，你應當先死。』阿育王就命令手下，把這個兇惡的獄卒關進膠舍里，用火焚燒他，又命令摧毀這個地獄，讓眾生不再恐懼。 當時，阿育王想要建造舍利塔，就帶領四方軍隊，來到王舍城，從阿阇世王的佛塔中取出舍利，然後重新修繕這座佛塔，使其與原來一樣。像這樣，他從七座佛塔中取出舍利，來到羅摩村。當時，諸位龍王將阿育王迎入龍宮中，阿育王向龍王索取捨利供養，龍王就給了他。阿育王從龍宮出來，就像偈語所說：『在羅摩村中，所有諸佛的佛塔，都被龍王所供奉守護，阿育王向龍王索取一部分，龍王欣然給予，阿育王就拿著這些舍利，逐漸前往其他地方。』
English version: Then, he spoke these verses: 'I now take refuge in the Buddha, the supreme and wonderful Dharma, and the venerable Sangha of monks. I now dedicate my life to taking refuge. I shall now be courageous and diligent, following the World Honored One's teachings. In this Jambudvipa world, I will universally establish pagodas of all Buddhas, with various offerings, hanging streamers and banners, to adorn the pagodas of the World Honored One, making them wonderfully beautiful and rare in the world.' At that time, after the monk had converted King Ashoka, he ascended into the sky and vanished. At that time, King Ashoka came out of hell, and the cruel jailer said to him, 'You cannot leave again.' King Ashoka said, 'Do you want to kill me now?' The jailer said, 'Yes.' King Ashoka said, 'Who entered here first?' The jailer replied, 'It was me.' King Ashoka said, 'If that is so, you should die first.' King Ashoka then ordered his men to put the cruel jailer in a glue house and burn him with fire. He also ordered the destruction of this hell, so that living beings would no longer fear it. At that time, King Ashoka wanted to build stupas for the relics. He led his four armies to Rajagriha, took the relics from King Ajatashatru's stupa, and then repaired the stupa, making it the same as before. In this way, he took relics from seven stupas and came to Ramagrama. At that time, the dragon kings welcomed King Ashoka into the dragon palace. King Ashoka asked the dragon kings for relics to make offerings, and the dragon kings gave them to him. King Ashoka came out of the dragon palace, as the verses say: 'In Ramagrama, all the stupas of the Buddhas are revered and protected by the dragon kings. King Ashoka asked the dragon kings for a share, and the dragon kings gladly gave it. King Ashoka then took these relics and gradually proceeded to other places.'
。』
「時，王作八萬四千金、銀、琉璃、頗梨篋，盛佛舍利；又作八萬四千四寶瓶，以盛此篋，又作無量百千幡幢傘蓋，使諸鬼神各持舍利供養之具，敕諸鬼神言：『于閻浮提，至於海際，城邑聚落滿一億家者，為世尊立舍利塔。』
「時，有國名著叉尸羅，三十六億家，彼國人語鬼神言：『三十六篋舍利與我等，起立佛塔。』王作方便，國中人少者，令分與彼，令滿家數，而立為塔。
「時，巴連弗邑有上座，名曰耶舍，王詣彼所，白上座曰：『我欲一日之中，立八萬四千佛塔，遍此閻浮提，意願如是。』如偈贊曰：
「『大王名阿育， 于先八塔中， 各取其舍利， 於此閻浮提， 建立諸佛塔， 八萬及四千， 縱廣殊妙勝， 一日都使畢。』
「時，彼上座白王言：『善哉！大王！克后十五日月食時，令此閻浮提起諸佛塔。』如是乃至一日之中，立八萬四千塔，世間民人，興慶無量，共號名曰法阿育王。如偈贊曰：
「『王聖種孔雀， 安樂世間人， 於此閻浮提， 建立勝妙塔， 本名為惡王， 今造勝妙業， 共號名法王， 相傳至於后
現代漢語譯本 當時，國王制作了八萬四千個金、銀、琉璃、頗梨的箱子，用來盛放佛舍利；又製作了八萬四千個四寶瓶，用來盛放這些箱子，還製作了無數的幡幢傘蓋，讓眾鬼神各自拿著供養舍利的器具，並敕令眾鬼神說：『在閻浮提，凡是到達海邊，城邑聚落滿一億戶的地方，都要為世尊建立舍利塔。』 當時，有一個國家名叫著叉尸羅，有三十六億戶人家，那個國家的人對鬼神說：『請把三十六個舍利的箱子給我們，我們要建立佛塔。』國王想辦法，讓國內人口少的地方，分給他們一些，使之達到規定的戶數，然後建立佛塔。 當時，在巴連弗邑有一位上座，名叫耶舍，國王去到他那裡，對上座說：『我希望在一天之內，在整個閻浮提建立八萬四千座佛塔，我的心願是這樣。』正如偈頌所讚歎的： 『大王名叫阿育，從先前的八座塔中，各自取出舍利，在這閻浮提，建立諸佛塔，八萬和四千座，縱橫都非常殊勝美妙，一天之內全部完成。』 當時，那位上座對國王說：『太好了！大王！在十五日後的月食之時，讓這閻浮提興建起所有的佛塔。』就這樣，在一天之內，建立了八萬四千座塔，世間的人民，歡喜慶賀，無法計量，共同稱他為法阿育王。正如偈頌所讚歎的： 『國王是聖種孔雀族，使世間人民安樂，在這閻浮提，建立了殊勝美妙的塔，原本被稱為惡王，現在造了殊勝美妙的功業，共同稱他為法王，世代相傳到後世。』
English version At that time, the king made eighty-four thousand chests of gold, silver, lapis lazuli, and crystal to hold the Buddha's relics; he also made eighty-four thousand four-treasure bottles to hold these chests, and countless banners, canopies, and umbrellas, instructing the various spirits to each hold the implements for offering relics, and commanded the spirits, saying: 'In Jambudvipa, wherever it reaches the sea, and where there are one hundred million households in cities and villages, build stupas for the World Honored One.' At that time, there was a country named Taxila, with thirty-six billion households. The people of that country said to the spirits: 'Give us thirty-six chests of relics, and we will build a stupa.' The king devised a way to have the areas with fewer people in the country share with them, so that they would reach the required number of households, and then build the stupa. At that time, in Pataliputra, there was a senior monk named Yasha. The king went to him and said to the senior monk: 'I wish to build eighty-four thousand stupas throughout Jambudvipa in one day. This is my wish.' As the verse praises: 'The great king is named Ashoka, from the previous eight stupas, each taking relics, in this Jambudvipa, establishing all the Buddha's stupas, eighty thousand and four thousand, both in length and width, they are exceptionally wonderful, all completed in one day.' At that time, the senior monk said to the king: 'Excellent! Great King! On the lunar eclipse fifteen days from now, let all the stupas be erected in Jambudvipa.' Thus, in one day, eighty-four thousand stupas were built. The people of the world rejoiced immeasurably, and together called him Dharma Ashoka. As the verse praises: 'The king is of the holy peacock lineage, bringing peace to the people of the world, in this Jambudvipa, establishing wonderful stupas, originally called the evil king, now creating wonderful deeds, together called the Dharma King, passed down through the generations.'
。』
「王已建八萬四千塔，歡喜踴躍，將諸群臣往詣雞雀精舍，白耶舍上座曰：『更有比丘，佛所授記，當作佛事不？我當往詣彼所供養恭敬。』
「上座答曰：『佛臨般涅槃時，降伏阿波羅龍王、陶師旃陀羅、瞿波梨龍。』詣摩偷羅國，告阿難曰：『於我般涅槃后，百世之中，當有長者，名瞿多，其子名曰優波崛多，當出家學道，無相佛教授於人，最為第一，當作佛事。』佛告阿難曰：『遙見彼山不？』阿難白佛：『見也。世尊！』佛告阿難：『此山名優留曼茶，是阿蘭若處名那茶婆低，隨順寂靜。而偈贊曰：
「『優波崛比丘， 教授最第一， 名聞振四方， 最勝之所記， 於我滅度后， 當得作佛事， 度諸眾生類， 其數無有限。』
「時，王問上座曰：『尊者優波崛今已出世不？』上座答曰：『已出世，出家學道，降伏煩惱，是阿羅漢，共諸無量比丘眷屬一萬八千，住在優留曼茶山中阿蘭若處，哀愍眾生，如佛說凈妙法，度無量諸天及人，令入甘露城。』王聞已，歡喜踴躍，即敕群臣，速辦嚴駕，將無量眷屬往詣彼所，脩敬供養優波崛多。
「時，臣白王言：『彼聖既在王國，宜當遣信奉迎之，彼自當來
現代漢語譯本 『國王已經建造了八萬四千座佛塔，他歡喜雀躍，帶領眾大臣前往雞雀精舍，對耶舍上座說：『還有沒有比丘，是佛陀授記，將來會做佛事的？我應當前往他們那裡供養恭敬。』 上座回答說：『佛陀臨近涅槃時，降伏了阿波羅龍王、陶師旃陀羅、瞿波梨龍。』佛陀前往摩偷羅國，告訴阿難說：『在我涅槃后一百年內，會有一位長者，名叫瞿多，他的兒子名叫優波崛多，將會出家學道，他所教授的無相佛法，最為第一，將會做佛事。』佛陀告訴阿難說：『你遙望那座山嗎？』阿難回答佛陀說：『看到了，世尊！』佛陀告訴阿難說：『這座山名叫優留曼茶，是阿蘭若處，名叫那茶婆低，隨順寂靜。』並用偈語讚歎說： 『優波崛比丘， 教授最第一， 名聞振四方， 最勝之所記， 於我滅度后， 當得作佛事， 度諸眾生類， 其數無有限。』 當時，國王問上座說：『尊者優波崛現在已經出世了嗎？』上座回答說：『已經出世了，出家學道，降伏了煩惱，是阿羅漢，和無量比丘眷屬一萬八千人，住在優留曼茶山中的阿蘭若處，憐憫眾生，像佛陀一樣宣說清凈微妙的佛法，度化無量諸天和人，讓他們進入甘露城。』國王聽了，歡喜雀躍，立刻命令群臣，趕緊準備車駕，帶領無量眷屬前往那裡，脩敬供養優波崛多。 當時，大臣對國王說：『那位聖者既然在王國境內，應該派人送信去迎接他，他自然會來。』
English version 『The king had built eighty-four thousand pagodas, and, filled with joy, he led his ministers to the Chicken-Sparrow Monastery, saying to the Venerable Upasaka Yasha: 『Are there any other monks who have been prophesied by the Buddha to perform Buddha's work? I should go to them to offer my respect and veneration.』 The Venerable replied: 『When the Buddha was about to enter Nirvana, he subdued the Apalala Dragon King, the potter Chandala, and the Gopali Dragon.』 He went to the country of Mathura and told Ananda: 『One hundred years after my Nirvana, there will be an elder named Gota, whose son will be named Upagupta. He will leave home to study the Way, and his teaching of the formless Buddha Dharma will be the foremost. He will perform Buddha's work.』 The Buddha said to Ananda: 『Do you see that mountain in the distance?』 Ananda replied to the Buddha: 『I see it, World Honored One!』 The Buddha told Ananda: 『That mountain is called Urumanda, and it is a place of solitude called Nadapavati, which is conducive to tranquility.』 And he praised it with a verse: 『The monk Upagupta, Is the foremost in teaching, His fame will spread in all directions, He is the one who is prophesied to be the most excellent, After my passing, He will perform Buddha's work, He will liberate all sentient beings, Their number will be limitless.』 At that time, the king asked the Venerable: 『Has the Venerable Upagupta already appeared in the world?』 The Venerable replied: 『He has already appeared, left home to study the Way, subdued his afflictions, and is an Arhat. He resides in the solitude of the Urumanda Mountain with eighteen thousand monks, his retinue. He pities sentient beings, and like the Buddha, he proclaims the pure and wonderful Dharma, liberating countless gods and humans, leading them into the city of nectar.』 Upon hearing this, the king was filled with joy and immediately ordered his ministers to prepare the royal carriage and lead his countless retinue to that place to pay respect and offer veneration to Upagupta. At that time, a minister said to the king: 『Since that sage is within the kingdom, it would be appropriate to send a messenger to invite him. He will come on his own.』
。』王答臣曰：『不宜遣信至彼所，應當自往，彼不宜來也。』而說偈曰：
「『汝得金剛舌， 那能不斷壞， 諫我莫往彼， 親近田舍人。』
「王即遣信，往彼尊者所言：『某日當來尊所。』時，尊者思惟：『若王來者，無量將從，受諸大苦，逼殺害微蟲、聚落人民。』作是念已，答使者曰：『我當自往詣王所。』時，王聞尊者自來，歡喜踴躍，從摩偷羅至巴連弗邑，于其中間，開安舟航，于航懸諸幢蓋。
「時，尊者優波崛愍念王故，將一萬八千阿羅漢眾，隨於水道徑至王國。時，國中人啟王言：『尊者優波崛將一萬八千比丘眾來至。』
「王聞，大歡喜踴躍，即脫瓔珞，價直千萬，而授與之。王將諸大臣眷屬，即出往尊者所，即為下食，五體投地，向彼作禮，長跪合掌，而作是言：『我今領此閻浮提，受于王位，不以為喜；今睹尊者，踴躍無量，如來弟子，乃能如是，如睹于佛。』而說偈言：
「『寂滅已度世， 汝今作佛事， 世間愚癡滅， 如日照佛世， 為世作導師， 說法中第一， 眾生可依怙， 我今大歡喜。』
「時，王敕使者宣令國界：『尊者優波崛比丘今來此國
『國王回答大臣說：『不應該派使者去他那裡，應當親自前往，他不應該來。』並說了偈語： 『你長著金剛舌，怎麼能不斷壞，勸我不要去他那裡，親近鄉下人。』 『國王就派使者，去那位尊者那裡說：『某日我將去尊者那裡。』當時，尊者心想：『如果國王來，會有無數人跟隨，遭受各種痛苦，逼迫殺害微小的蟲子、村落人民。』這樣想后，回答使者說：『我應當親自去見國王。』當時，國王聽說尊者親自來，歡喜雀躍，從摩偷羅到巴連弗邑，在其中間，開闢了水路，在船上懸掛了各種旗幟和傘蓋。 『當時，尊者優波崛憐憫國王，帶領一萬八千阿羅漢僧眾，沿著水路直接到達王國。當時，國中有人稟告國王說：『尊者優波崛帶領一萬八千比丘僧眾來了。』 『國王聽了，非常歡喜雀躍，立刻脫下價值千萬的瓔珞，送給他們。國王帶領各位大臣眷屬，立刻出去迎接尊者，為他準備食物，五體投地，向他行禮，長跪合掌，說道：『我如今統治著閻浮提，接受王位，並不覺得歡喜；今天見到尊者，歡喜無量，如來弟子，竟然能如此，如同見到佛陀。』並說了偈語： 『寂滅已經度過世間，你現在做著佛的事業，世間的愚癡消滅了，如同太陽照耀佛陀的時代，為世人做導師，說法第一，眾生可以依靠，我今天非常歡喜。』 『當時，國王命令使者向全國宣告：『尊者優波崛比丘現在來到我國』
『The king replied to his minister, 『It is not appropriate to send a messenger to him; I should go myself. He should not come here.』 And he spoke a verse: 『You have a tongue of diamond, how can it not be broken? You advise me not to go to him, to be close to a country person.』 『The king then sent a messenger to the Venerable One, saying, 『I will come to the Venerable One on a certain day.』 At that time, the Venerable One thought, 『If the king comes, countless people will follow, suffering all kinds of pain, forcing the killing of tiny insects and the people of villages.』 Having thought this, he replied to the messenger, 『I should go to the king myself.』 At that time, the king, hearing that the Venerable One was coming himself, was overjoyed. From Mathura to Pataliputra, he opened a waterway in between, and hung various banners and canopies on the boats. 『At that time, the Venerable Upagupta, out of compassion for the king, led eighteen thousand Arhats along the waterway directly to the kingdom. At that time, someone in the kingdom reported to the king, 『The Venerable Upagupta has arrived with eighteen thousand monks.』 『Upon hearing this, the king was overjoyed and immediately took off a necklace worth millions and gave it to them. The king, along with his ministers and family, immediately went out to greet the Venerable One, prepared food for him, prostrated himself, paid homage, knelt with palms together, and said, 『I now rule Jambudvipa, and I do not find joy in receiving the throne; today, seeing the Venerable One, my joy is boundless. A disciple of the Tathagata is able to be like this, as if seeing the Buddha.』 And he spoke a verse: 『Having passed beyond the world into Nirvana, you now do the work of the Buddha. The ignorance of the world is extinguished, like the sun shining in the Buddha's era. You are a guide for the world, the foremost in teaching the Dharma, a refuge for all beings. Today, I am greatly joyful.』 『At that time, the king ordered the messenger to proclaim throughout the kingdom, 『The Venerable Upagupta Bhikkhu has now come to our country.』
。』如是唱言：
「『欲得富貴者， 遠離貧窮苦， 常處天上樂， 解脫涅槃者， 當值優波崛， 脩敬今供養， 未見諸佛者， 今睹優波崛。』
「時，王嚴飾國界，平治道路，懸繒幡蓋，燒香散華，及諸伎樂。舉國人民皆出奉迎尊者優波崛，供養恭敬。
「爾時，尊者優波崛白王言：『大王！當以正法治化，哀愍眾生，三寶難遇，於三寶中，常以供養恭敬，修念讚歎，廣為人說。所以者何？如來、應供、等正覺知人見人，常為記說：「我之正法，寄在國王，及我比丘僧等。」』而說偈曰：
「『世雄人中尊， 正勝妙大法， 寄付于大王， 及我比丘僧。』
「時，王白優波崛曰：『我已建正法。』而說偈曰：
「『我已造諸塔， 莊嚴諸國界， 種種興供養， 幡幢及諸寶， 廣佈佛舍利， 遍於閻浮提， 我興如是福， 意願悉已滿， 自身及妻兒， 珍寶及此地， 今已悉舍施， 供養賢聖塔。』
「時，尊者優波崛贊王言：『善哉！善哉！大王應行如是法。』而說偈言：
「『捨身及財命， 世世無所憂， 受福無有窮， 必得無上覺
現代漢語譯本：
他們這樣唱道：
『想要獲得富貴，遠離貧窮困苦， 常常身處天上快樂，解脫達到涅槃的人， 應當去拜見優波崛，修行恭敬供養， 沒有見過諸佛的人，現在可以見到優波崛。』
當時，國王裝飾國境，平整道路，懸掛綵帶幡蓋，焚香散花，以及各種樂器。全國人民都出來迎接尊者優波崛，供養恭敬。
那時，尊者優波崛對國王說：『大王！應當用正法治理教化，憐憫眾生，三寶難得遇到，對於三寶，要常常供養恭敬，修行憶念讚歎，廣泛地為人們宣說。這是為什麼呢？如來、應供、等正覺知道人、看見人，常常記述說：「我的正法，寄託在國王，以及我的比丘僧團等。」』並說了偈語：
『世間雄偉的人中尊，真正殊勝微妙的大法， 寄託給大王，以及我的比丘僧團。』
當時，國王對優波崛說：『我已經建立了正法。』並說了偈語：
『我已經建造了許多佛塔，莊嚴了各個國境， 用各種方式興辦供養，幡幢以及各種珍寶， 廣泛地分佈佛的舍利，遍佈整個閻浮提， 我興辦了這樣的福德，心願都已滿足， 自身以及妻子兒女，珍寶以及這片土地， 現在都已經全部捨棄佈施，供養賢聖的佛塔。』
當時，尊者優波崛讚歎國王說：『好啊！好啊！大王應當奉行這樣的法。』並說了偈語：
『捨棄身體以及財產生命，世世代代沒有憂愁， 享受福報沒有窮盡，必定能夠獲得無上覺悟。』 現代漢語譯本：
他們這樣唱道：
『若欲得富貴，遠離貧窮苦， 常處天上樂，解脫入涅槃， 當值優波崛，脩敬獻供養， 未見諸佛者，今睹優波崛。』
當時，國王嚴飾國境，修平道路，懸掛綵帶幡蓋，焚香散花，並奏響各種樂器。全國人民都出來迎接尊者優波崛，供養恭敬。
那時，尊者優波崛對國王說：『大王！應當以正法治理教化，憐憫眾生。三寶難得值遇，對於三寶，要常行供養恭敬，修習憶念讚歎，廣為他人宣說。為何如此？如來、應供、等正覺知人見人，常為記說：「我的正法，寄託在國王，以及我的比丘僧團等。」』並說偈道：
『世間雄偉人中尊，正勝微妙大法， 寄託于大王，以及我的比丘僧。』
當時，國王對優波崛說：『我已經建立了正法。』並說偈道：
『我已造諸塔，莊嚴諸國界， 種種興供養，幡幢及諸寶， 廣佈佛舍利，遍於閻浮提， 我興如是福，意願悉已滿， 自身及妻兒，珍寶及此地， 今已悉舍施，供養賢聖塔。』
當時，尊者優波崛讚歎國王說：『善哉！善哉！大王應當奉行這樣的法。』並說偈道：
『捨身及財命，世世無所憂， 受福無有窮，必得無上覺。』
English version:
They sang thus:
'Those who desire wealth and honor, to be far from poverty and suffering, To always dwell in heavenly bliss, and to attain liberation and Nirvana, Should meet Upagupta, practice reverence and make offerings, Those who have not seen the Buddhas, may now behold Upagupta.'
At that time, the king adorned the kingdom, leveled the roads, hung banners and canopies, burned incense, scattered flowers, and played various musical instruments. The people of the entire country came out to welcome Venerable Upagupta, making offerings and showing respect.
Then, Venerable Upagupta said to the king, 'Great King! You should govern and teach with the righteous Dharma, have compassion for all beings. The Three Jewels are rare to encounter. Towards the Three Jewels, always make offerings and show respect, practice mindfulness and praise, and widely proclaim it to others. Why is this so? The Tathagata, the Arhat, the Samyaksambuddha, knowing and seeing people, always records and says: "My righteous Dharma is entrusted to the king, and to my monastic community of monks."' And he spoke a verse:
'The world's hero, the honored among people, the truly supreme and wonderful Dharma, Is entrusted to the Great King, and to my monastic community of monks.'
At that time, the king said to Upagupta, 'I have already established the righteous Dharma.' And he spoke a verse:
'I have built many pagodas, adorned all the kingdoms, In various ways, I have made offerings, with banners, canopies, and various treasures, Widely distributed the Buddha's relics, throughout Jambudvipa, I have accumulated such merit, and all my wishes are fulfilled, My own self, my wife and children, treasures and this land, Now I have given them all away, to make offerings to the pagodas of the sages.'
Then, Venerable Upagupta praised the king, saying, 'Excellent! Excellent! Great King, you should practice such Dharma.' And he spoke a verse:
'Giving up body, wealth, and life, in every life, there will be no sorrow, Receiving blessings without end, one will surely attain unsurpassed enlightenment.' English version:
They chanted thus:
'Those who wish for wealth and honor, to be far from poverty and suffering, To always dwell in heavenly bliss, and to attain liberation and Nirvana, Should meet Upagupta, practice reverence and make offerings, Those who have not seen the Buddhas, may now behold Upagupta.'
At that time, the king adorned the borders of the kingdom, smoothed the roads, hung silken banners and canopies, burned incense, scattered flowers, and played various musical instruments. The people of the entire country came out to welcome Venerable Upagupta, making offerings and showing respect.
Then, Venerable Upagupta said to the king, 'Great King! You should govern and teach with the righteous Dharma, have compassion for all beings. The Three Jewels are difficult to encounter. Towards the Three Jewels, always make offerings and show respect, practice mindfulness and praise, and widely proclaim it to others. Why is this so? The Tathagata, the Arhat, the Samyaksambuddha, knowing and seeing people, always records and says: "My righteous Dharma is entrusted to the king, and to my monastic community of monks."' And he spoke a verse:
'The world's hero, the honored among people, the truly supreme and wonderful Dharma, Is entrusted to the Great King, and to my monastic community of monks.'
At that time, the king said to Upagupta, 'I have already established the righteous Dharma.' And he spoke a verse:
'I have built many pagodas, adorned all the kingdoms, In various ways, I have made offerings, with banners, canopies, and various treasures, Widely distributed the Buddha's relics, throughout Jambudvipa, I have accumulated such merit, and all my wishes are fulfilled, My own self, my wife and children, treasures and this land, Now I have given them all away, to make offerings to the pagodas of the sages.'
Then, Venerable Upagupta praised the king, saying, 'Excellent! Excellent! Great King, you should practice such Dharma.' And he spoke a verse:
'Giving up body, wealth, and life, in every life, there will be no sorrow, Receiving blessings without end, one will surely attain unsurpassed enlightenment.'
。』
「時，王請尊者優波崛入城，設種種座，請尊者就座，眾僧令往雞雀精舍。白尊者曰：『尊者顏貌端正，身體柔軟，而我形體醜陋，肌膚粗澀。』
「尊者說偈曰：
「『我行佈施時， 凈心好財物， 不如王行施， 以沙施於佛。』
「時，王以偈報曰：
「『我于童子時， 佈施于沙土， 今獲果如是， 何況餘妙施。』
「尊者復以偈贊曰：
「『快哉善大王， 佈施諸沙土， 無上福田中， 植果無窮盡。』
「時，阿育王告諸大臣：『我以沙佈施于佛，獲其果報如是。云何而不修敬於世尊？』王復白優波崛言：『尊者！示我佛所，說法、遊行處所，當往供養禮拜，為諸後世眾生攝受善根。』而說偈言：
「『示我佛說法， 諸國及住處， 供養當脩敬， 為后眾生故。』
「尊者言：『善哉！善哉！大王能發妙愿，我當示王處所，為后眾生。』
「時，王將四兵軍眾，及持種種供養香華、幡幢，及諸伎樂，便將尊者發去
現代漢語譯本 當時，國王請優波崛尊者入城，設定各種座位，請尊者就座，眾僧則前往雞雀精舍。他們對尊者說：『尊者容貌端正，身體柔和，而我們形體醜陋，面板粗糙。』 尊者說偈語道： 『我行佈施時，內心清凈，喜歡財物，不如國王行佈施，用沙子佈施給佛。』 當時，國王用偈語迴應說： 『我年幼時，曾佈施沙土，如今獲得這樣的果報，何況其他美好的佈施呢。』 尊者又用偈語讚歎道： 『真是快樂啊，偉大的國王，佈施那些沙土，在無上的福田中，種下的果實無窮無盡。』 當時，阿育王告訴各位大臣：『我用沙子佈施給佛，獲得的果報尚且如此。怎麼能不尊敬世尊呢？』國王又對優波崛說：『尊者！請您指示佛陀說法、居住的地方，我將前往供養禮拜，為後世眾生積累善根。』並說偈語道： 『請您指示佛陀說法，以及各個國家和居住的地方，我將供養並脩敬，爲了後世的眾生。』 尊者說：『好啊！好啊！大王能發出如此美好的願望，我將指示您佛陀的處所，爲了後世的眾生。』 當時，國王率領四方軍隊，帶著各種供養的香花、幡幢，以及各種樂器，便帶著尊者出發了。
English version At that time, the king invited the Venerable Upagupta into the city, prepared various seats, and invited the Venerable to be seated, while the monks went to the Chicken and Sparrow Monastery. They said to the Venerable, 'Venerable, your appearance is dignified, and your body is gentle, while our forms are ugly, and our skin is rough.' The Venerable spoke in verse: 'When I practice giving, my heart is pure, and I like material things, but it is not as good as the king's giving, who gave sand to the Buddha.' At that time, the king responded with a verse: 'When I was a child, I gave sand, and now I receive such a reward, how much more so with other wonderful giving.' The Venerable again praised with a verse: 'How joyful, great king, to give those sands, in the supreme field of merit, the fruits planted are endless.' At that time, King Ashoka told his ministers, 'I gave sand to the Buddha, and the reward I received is like this. How can I not respect the World Honored One?' The king then said to Upagupta, 'Venerable! Show me the places where the Buddha taught the Dharma and resided, I will go to make offerings and pay homage, to accumulate good roots for future generations.' And he spoke in verse: 'Show me where the Buddha taught the Dharma, and the various countries and places of residence, I will make offerings and pay respect, for the sake of future beings.' The Venerable said, 'Good! Good! Great King, you can make such a wonderful wish, I will show you the Buddha's places, for the sake of future beings.' At that time, the king led the four divisions of his army, carrying various offerings of incense, flowers, banners, and various musical instruments, and then set off with the Venerable.
。尊者隆頻林，此是如來生處，而說偈言：
「『如來初生處， 生時行七步， 顧視諸四方， 舉手指天上， 我今最後生， 當得無上道， 天上及於人， 我為無上尊。』
「時，王五體投地，供養禮拜，即立佛塔。尊者白王言：『大王欲見諸天見佛生時行七步處不？』王白言：『愿樂欲見。』
「時，尊者舉手，指摩耶夫人所攀樹枝，而告彼樹神曰：『樹神！今現，令王見之，生大歡喜。』尋聲即見，住尊者邊，而作是言：『何所教敕？我當奉行。』尊者語王言：『此神見佛生時。』
「王以偈問神曰：
「『汝見嚴飾身， 生時青蓮華， 足行於七步， 口中有所說。』
「神以偈答曰：
「『我見相好身， 生時二足尊， 舉足行七步， 口中有所說， 于諸天人中， 我為無上尊。』
「時，王問神言：『佛生有何瑞應？』神答言：『我不能宣說妙勝諸事，今略說少分：
「『光明能徹照， 身體具相好， 令人喜樂見， 感動于天地。』
「時，王聞神所說歡喜，施十萬兩珍寶而去。又將王入城裡，語言：『此處菩薩現三十二相、八十種好，莊嚴其體紫磨金色
現代漢語譯本： 『尊者隆頻林，這裡是如來出生的地方，並說了這樣的偈語： 『如來初生之處，出生時走了七步，環顧四方，舉手指著天上，我今是最後一次出生，應當證得無上道，天上和人間，我為無上尊。』 當時，國王五體投地，供養禮拜，隨即建立了佛塔。尊者對國王說：『大王想看諸天見到佛出生時行走七步的地方嗎？』國王回答說：『我非常想看。』 當時，尊者舉起手，指著摩耶夫人攀著的樹枝，對樹神說：『樹神！現在顯現，讓國王看到，生起大歡喜。』樹神立刻顯現，站在尊者旁邊，說道：『有何吩咐？我當遵行。』尊者告訴國王說：『這位神見證了佛出生的時候。』 國王用偈語問樹神： 『你見到莊嚴的身軀，出生時有青蓮花，足行走了七步，口中說了些什麼？』 樹神用偈語回答說： 『我見到相好莊嚴的身軀，出生時是二足尊，舉足走了七步，口中說了些話，在諸天和人間，我為無上尊。』 當時，國王問樹神說：『佛出生時有什麼祥瑞的徵兆？』樹神回答說：『我不能宣說那些微妙殊勝的事情，現在略說少許： 『光明能夠徹底照耀，身體具足相好，令人喜悅樂見，感動了天地。』 當時，國王聽了樹神所說，非常歡喜，佈施了十萬兩珍寶后離去。尊者又將國王帶入城裡，說道：『這裡是菩薩顯現三十二相、八十種好，莊嚴其身，呈現紫磨金色的地方。』
English version: 『Venerable Longpinlin, this is the place where the Tathagata was born, and he spoke this verse: 『Where the Tathagata was first born, he took seven steps at birth, looked around in all directions, pointed his finger to the sky, I am now in my last birth, I shall attain the unsurpassed path, in heaven and among humans, I am the unsurpassed one.』 At that time, the king prostrated himself, made offerings and worship, and immediately built a pagoda. The Venerable said to the king: 『Great King, do you wish to see the place where the gods saw the Buddha take seven steps at birth?』 The king replied: 『I very much wish to see it.』 At that time, the Venerable raised his hand, pointed to the branch of the tree that Maya was holding onto, and said to the tree spirit: 『Tree spirit! Appear now, let the king see, and generate great joy.』 The tree spirit immediately appeared, stood beside the Venerable, and said: 『What are your instructions? I shall obey.』 The Venerable told the king: 『This spirit witnessed the Buddha』s birth.』 The king asked the tree spirit in verse: 『You saw the adorned body, at birth there were blue lotuses, the feet walked seven steps, what was said from the mouth?』 The tree spirit replied in verse: 『I saw the body with excellent marks, at birth the two-legged honored one, the feet took seven steps, words were spoken from the mouth, among gods and humans, I am the unsurpassed one.』 At that time, the king asked the tree spirit: 『What auspicious signs were there when the Buddha was born?』 The tree spirit replied: 『I cannot fully describe the subtle and excellent events, now I will briefly say a little: 『The light can thoroughly illuminate, the body is complete with excellent marks, making people joyful to see, moving heaven and earth.』 At that time, the king heard what the tree spirit said, was very happy, gave ten thousand taels of treasure and left. The Venerable then led the king into the city, saying: 『This is the place where the Bodhisattva manifested the thirty-two marks and eighty minor marks, adorning his body, appearing in the color of purple gold.』
。』時，王向此處作禮，興種種供養。
「又將王至天寺中，語王言：『太子生時，令向彼神禮。時，諸神悉禮菩薩。時，諸民人為菩薩立名，今是天中天。』時，王復以種種供養。
「又將示處語王言：『此處父王以菩薩示諸婆羅門，瞻其相德。』王複種種供養。
「又示：『此處菩薩學堂，此處學乘象，此處學乘馬、乘車、弓弩。如是學一切伎術處，此處是菩薩治身，此處菩薩六萬夫人遊戲處，此處菩薩見老、病、死人。此處菩薩坐閻浮提樹下，坐禪得離欲，樹影不離身，父王向其作禮。此處菩薩將百千天神，出城而去。此處菩薩脫瓔珞，與車匿遣馬還國。』而說偈曰：
「『菩薩於此處， 脫瓔珞及冠， 授與于車匿， 遣馬還於國， 獨行無有侶， 便入學道山。』
「『又此處菩薩從獵師，易袈裟衣，被此衣已，而為出家。此處是仙人所稽請處，此處瓶沙王與菩薩半國處，此處問優藍弗仙人，此處菩薩六年苦行。』如偈所說：
「『苦行於六年， 極受諸苦惱， 知此非真道， 棄捨所習行。』
「此處二女奉菩薩乳糜，如偈所說：
「『大聖於此中， 受二女乳糜， 從此而起去， 往詣菩提樹
『當時，國王向這個地方行禮，並進行了各種供養。』 『又將國王帶到天寺中，告訴國王說：『太子出生時，讓向那裡的神靈行禮。當時，諸神都向菩薩行禮。當時，民眾為菩薩立名，現在他是天中之天。』當時，國王又進行了各種供養。』 『又指著一處地方告訴國王說：『這裡是父王讓菩薩給婆羅門看，觀察他的相貌和德行的地方。』國王又進行了各種供養。』 『又指著說：『這裡是菩薩的學堂，這裡學習騎象，這裡學習騎馬、乘車、射箭。像這樣學習一切技藝的地方，這裡是菩薩修身的地方，這裡是菩薩六萬夫人嬉戲的地方，這裡是菩薩見到老人、病人、死人的地方。這裡是菩薩坐在閻浮提樹下，坐禪得離欲的地方，樹影不離身，父王向他行禮。這裡是菩薩帶領百千天神，出城而去的地方。這裡是菩薩脫下瓔珞，交給車匿，遣馬回國的地方。』並說了偈語：』 『菩薩在這裡，脫下瓔珞和頭冠，交給車匿，遣馬回國，獨自一人沒有伴侶，便進入學道的山林。』 『又這裡是菩薩從獵人那裡，換取袈裟衣的地方，穿上這件衣服后，就出家了。這裡是仙人請求的地方，這裡是瓶沙王要給菩薩一半國土的地方，這裡是詢問優藍弗仙人的地方，這裡是菩薩六年苦行的地方。』如偈語所說：』 『苦行六年，極其受苦惱，知道這不是真道，放棄了所修行的。』 『這裡是兩位女子奉獻菩薩乳糜的地方，如偈語所說：』 『大聖在這裡，接受兩位女子的乳糜，從此起身離去，前往菩提樹。』
'At that time, the king paid homage to this place and made various offerings.' 'Then they took the king to the heavenly temple and told him: 'When the prince was born, he was made to pay homage to the gods there. At that time, all the gods paid homage to the Bodhisattva. At that time, the people gave the Bodhisattva a name, and now he is the 'Heaven of Heavens.' At that time, the king again made various offerings.' 'They also pointed to a place and told the king: 'This is where the father king showed the Bodhisattva to the Brahmins to observe his appearance and virtues.' The king again made various offerings.' 'They also pointed out: 'This is the Bodhisattva's school, here he learned to ride elephants, here he learned to ride horses, carriages, and archery. Like this, the place where he learned all kinds of skills, this is where the Bodhisattva cultivated himself, this is where the Bodhisattva's sixty thousand consorts played, this is where the Bodhisattva saw the old, the sick, and the dead. This is where the Bodhisattva sat under the Jambudvipa tree, meditated and attained detachment, the shadow of the tree did not leave his body, and the father king paid homage to him. This is where the Bodhisattva led hundreds of thousands of heavenly beings and left the city. This is where the Bodhisattva took off his necklace, gave it to Channa, and sent the horse back to the country.' And they spoke a verse: 'The Bodhisattva here, took off his necklace and crown, gave them to Channa, sent the horse back to the country, alone without a companion, and then entered the mountains to learn the Way.' 'Also, this is where the Bodhisattva exchanged his clothes for a kasaya from a hunter, and after wearing this garment, he left home. This is where the hermits made requests, this is where King Bimbisara offered half of his kingdom to the Bodhisattva, this is where he questioned the sage Udraka Ramaputra, this is where the Bodhisattva practiced asceticism for six years.' As the verse says: 'Practiced asceticism for six years, endured extreme suffering, knew this was not the true path, and abandoned what he had practiced.' 'Here, two women offered milk porridge to the Bodhisattva, as the verse says:' 'The Great Sage here, received milk porridge from two women, and from there he arose and went to the Bodhi tree.'
。』
「此處迦梨龍讚歎菩薩，如偈所說：
「『此處迦梨龍， 讚歎諸菩薩， 當隨古時道， 證無上妙果。』
「時，王向尊者而說偈曰：
「『我今欲見龍， 彼龍見佛者， 從此趣菩提， 證得勝妙果。』
「時，尊者以手指龍宮，語曰：『迦梨龍王！汝以見佛，今當現身。』時，龍王尋聲即出，住在尊前，合掌白言：『何所教敕？』時，尊者語王曰：『此龍王見佛，讚歎如來。』
「時，王合掌向龍，而說偈曰：
「『汝見金剛身， 我師無疇匹， 面如凈滿月， 為我說彼德， 十力之功德， 往詣道場時。』
「時，龍王以偈答曰：
「『我今當演說， 足踐于地時， 大地六種動， 光耀倍于日， 遍照三千界， 而趣菩提樹。』
「時，王如是等處處種種供養，及立塔廟。
「時，尊者將王至道樹下，語王曰：『此樹，菩薩摩訶薩以慈悲三昧力破魔兵眾，得阿耨多羅三藐三菩提。』而說偈言：
「『牟尼牛王尊， 於此菩提樹， 降伏惡魔軍， 得勝菩提果， 天人中特尊， 無能與等者。』
「時，王舍無量珍寶，種種供養，及起大塔廟
現代漢語譯本 『此處迦梨龍讚歎菩薩，如偈所說： 『此處迦梨龍， 讚歎諸菩薩， 當隨古時道， 證無上妙果。』 『時，王向尊者而說偈曰： 『我今欲見龍， 彼龍見佛者， 從此趣菩提， 證得勝妙果。』 『時，尊者以手指龍宮，語曰：『迦梨龍王！汝以見佛，今當現身。』時，龍王尋聲即出，住在尊前，合掌白言：『何所教敕？』時，尊者語王曰：『此龍王見佛，讚歎如來。』 『時，王合掌向龍，而說偈曰： 『汝見金剛身， 我師無疇匹， 面如凈滿月， 為我說彼德， 十力之功德， 往詣道場時。』 『時，龍王以偈答曰： 『我今當演說， 足踐于地時， 大地六種動， 光耀倍于日， 遍照三千界， 而趣菩提樹。』 『時，王如是等處處種種供養，及立塔廟。 『時，尊者將王至道樹下，語王曰：『此樹，菩薩摩訶薩以慈悲三昧力破魔兵眾，得阿耨多羅三藐三菩提。』而說偈言： 『牟尼牛王尊， 於此菩提樹， 降伏惡魔軍， 得勝菩提果， 天人中特尊， 無能與等者。』 『時，王舍無量珍寶，種種供養，及起大塔廟』
English version 'Here, the Kālika dragon praises the Bodhisattva, as the verse says: 'Here, the Kālika dragon, praises all Bodhisattvas, Following the ancient path, they will attain the supreme and wonderful fruit.' 'Then, the king spoke a verse to the Venerable One: 'I now wish to see the dragon, that dragon who has seen the Buddha, From here, they will proceed to Bodhi, and attain the supreme and wonderful fruit.' 'Then, the Venerable One pointed to the dragon palace and said: 'Kālika Dragon King! You have seen the Buddha, now show yourself.' Then, the Dragon King immediately came out upon hearing the voice, stood before the Venerable One, and with palms joined, said: 'What are your instructions?' Then, the Venerable One said to the king: 'This Dragon King has seen the Buddha and praised the Tathagata.' 'Then, the king joined his palms towards the dragon and spoke a verse: 'You have seen the Vajra body, my teacher, without equal, His face like a pure full moon, tell me of his virtues, The merits of the ten powers, when he went to the Bodhi site.' 'Then, the Dragon King answered with a verse: 'I will now explain, when his feet touched the ground, The earth shook in six ways, the light shone brighter than the sun, Illuminating the three thousand worlds, as he went towards the Bodhi tree.' 'Then, the king made various offerings in various places, and built pagodas and temples. 'Then, the Venerable One led the king to the Bodhi tree and said to the king: 'This tree is where the Bodhisattva Mahasattva, with the power of compassionate samadhi, broke the demon army and attained Anuttara-samyak-sambodhi.' And he spoke a verse: 'The Muni, the king of bulls, at this Bodhi tree, Subdued the evil demon army, and attained the victorious Bodhi fruit, The most honored among gods and humans, none can be compared to him.' 'Then, the king gave countless treasures, made various offerings, and built great pagodas and temples.'
。
「此處四天王各持一缽，奉上于佛，合為一缽。此處於賈客兄弟所受諸飯食。此處如來詣波羅奈國時，阿時婆外道問佛。此處仙人園鹿野苑，如來於中為五比丘三轉十二行法輪。而說偈言：
「『此處鹿野苑， 如來轉法輪， 三轉十二行， 五人得道跡。』
「時，王於是處興種種供養，及立塔廟。
「此處如來度優樓頻螺迦葉等仙人為道。此處如來為瓶沙王說法，王得見諦，及無量民人、諸天得道。此處如來為天帝釋說法，帝釋及八萬諸天得道。此處如來示大神力，種種變化。此處如來至天上，為母說法，將無量天眾，下於人間。
「王複種種供養，及立塔廟。
「時，尊者語阿育王，至鳩尸那竭國，言：『此處如來具足作佛事畢，于無餘般涅槃而般涅槃。』而說偈言：
「『度脫諸天人， 修羅龍夜叉， 建立無盡法， 佛事既已終。 于有得寂滅， 大悲入涅槃， 如薪盡火滅， 畢竟得常住。』
「時，王聞是語，憂惱迷悶擗地。時，諸臣輩以水洗心面，良久得穌，啼泣涕零。如是乃至興種種供養，立大塔廟。
「時，王復白尊者曰：『我意願欲得見佛諸大弟子佛之所記者，欲供養彼舍利，愿為示之
現代漢語譯本 『此處四天王各持一缽，奉獻給佛，合為一個缽。這裡是賈客兄弟接受飯食的地方。這裡是如來前往波羅奈國時，阿時婆外道向佛提問的地方。這裡是仙人園鹿野苑，如來在這裡為五位比丘三轉十二行法輪。並說了偈語：』 『「此處鹿野苑，如來轉法輪，三轉十二行，五人得道跡。」』 『當時，國王在這裡進行了各種供養，並建立了佛塔和寺廟。』 『這裡是如來度化優樓頻螺迦葉等仙人入道的地方。這裡是如來為瓶沙王說法，國王得見真諦，以及無數民眾和諸天得道的地方。這裡是如來為天帝釋說法，帝釋和八萬諸天得道的地方。這裡是如來展示大神力，進行各種變化的地方。這裡是如來到天上，為母親說法，並帶領無數天眾下到人間的地方。』 『國王再次進行了各種供養，並建立了佛塔和寺廟。』 『當時，尊者告訴阿育王，到達拘尸那竭國，說：「這裡是如來圓滿完成佛事，于無餘涅槃而入涅槃的地方。」並說了偈語：』 『「度脫諸天人，修羅龍夜叉，建立無盡法，佛事既已終。于有得寂滅，大悲入涅槃，如薪盡火滅，畢竟得常住。」』 『當時，國王聽到這些話，憂愁煩惱，昏迷倒地。當時，大臣們用水洗他的臉，過了很久才甦醒過來，哭泣流淚。就這樣，他進行了各種供養，並建立了大佛塔和寺廟。』 『當時，國王又對尊者說：「我希望能夠見到佛陀的各位大弟子，以及佛陀所記莂的弟子，想要供養他們的舍利，希望您能為我指引。」』
English version 'Here, the four heavenly kings each held a bowl, offering it to the Buddha, combining into one bowl. This is where the merchant brothers received their meals. This is where, when the Tathagata went to the country of Varanasi, the ascetic Ashibha questioned the Buddha. This is the Deer Park of the hermitage, where the Tathagata turned the twelve-spoked wheel of Dharma three times for the five monks. And he spoke a verse saying:' '「Here in the Deer Park, the Tathagata turned the wheel of Dharma, three turns of twelve spokes, five people attained the path.」' 'At that time, the king made various offerings at this place, and erected pagodas and temples.' 'Here is where the Tathagata converted the ascetics such as Uruvilva Kashyapa to the path. Here is where the Tathagata preached to King Bimbisara, and the king attained the truth, and countless people and gods attained the path. Here is where the Tathagata preached to Indra, and Indra and eighty thousand gods attained the path. Here is where the Tathagata displayed great divine power, performing various transformations. Here is where the Tathagata went to heaven, preached to his mother, and led countless heavenly beings down to the human world.' 'The king again made various offerings, and erected pagodas and temples.' 'At that time, the Venerable one told King Ashoka, upon reaching the country of Kushinagar, saying: 「Here is where the Tathagata completed his Buddha work, and entered Parinirvana without remainder.」 And he spoke a verse saying:' '「Delivering gods and humans, asuras, dragons, and yakshas, establishing the endless Dharma, the Buddha's work is finished. In existence, he attained tranquility, with great compassion entered Nirvana, like a fire extinguished when the fuel is gone, ultimately attaining permanence.」' 'At that time, the king heard these words, and was distressed and confused, falling to the ground. At that time, the ministers washed his face with water, and after a long time he revived, weeping and shedding tears. In this way, he made various offerings, and erected great pagodas and temples.' 'At that time, the king again said to the Venerable one: 「I wish to see the great disciples of the Buddha, those who were prophesied by the Buddha, and I wish to make offerings to their relics, I hope you can guide me.」'
。』時，尊者白王言：『善哉！善哉！大王能發如是妙心。』
「時，尊者將王至舍衛國，入祇桓精舍，以手指塔：『此是尊者舍利弗塔，王當供養。』王曰：『彼有何功德？』尊者曰：『是第二法王，隨轉法輪。』而說偈言：
「『一切眾生智， 比于舍利弗， 十六之一分， 以除如來智。 如來轉法輪， 是則能隨轉， 彼有無量德， 誰復能宣說。』
「時，王生大歡喜，舍十萬兩珍寶，供養其塔，而說偈言：
「『我禮舍利弗， 解脫諸恐怖， 名稱普於世， 智慧無有等。』
「次，復示大目揵連塔：『王應供養此塔。』
「王復問曰：『彼有何功德？』尊者答曰：『是神足第一，以足指踐地，地即震動，至於天宮，降伏難陀跋難陀龍王。』而說偈曰：
「『以足指動地， 至於帝釋宮， 神足無與等， 誰能盡宣說？ 二龍王兇暴， 見者莫不怖， 彼于神足力， 降伏息瞋恚。』
「時，王舍十萬兩珍寶，供養此塔，以偈贊曰：
「『神足中第一， 離於老病死， 有如是功德， 今禮目揵連。』
「次，復示摩訶迦葉塔，語王言：『此是摩訶迦葉塔，應當供養
現代漢語譯本：當時，尊者對國王說：『太好了！太好了！大王能發起如此美好的心願。』 當時，尊者將國王帶到舍衛國，進入祇桓精舍，用手指著佛塔說：『這是尊者舍利弗的佛塔，大王應當供養。』國王問：『他有什麼功德？』尊者說：『他是第二法王，隨佛陀轉法輪。』並說了偈語： 『一切眾生的智慧，與舍利弗相比，只有十六分之一，這還不包括如來的智慧。如來轉法輪，舍利弗則能隨之轉動，他有無量的功德，誰又能完全宣說呢？』 當時，國王非常歡喜，拿出十萬兩珍寶，供養佛塔，並說了偈語： 『我禮敬舍利弗，他能解脫一切恐怖，名聲傳遍世間，智慧無人能比。』 接著，又指著大目犍連的佛塔說：『大王應當供養這座佛塔。』 國王又問：『他有什麼功德？』尊者回答說：『他是神通第一，用腳趾踩地，大地就會震動，甚至到達天宮，降伏了難陀跋難陀龍王。』並說了偈語： 『用腳趾就能震動大地，甚至到達帝釋天宮，他的神通無人能比，誰能完全宣說呢？兩條兇暴的龍王，見到的人無不恐懼，他用神通的力量，降伏了它們，平息了它們的嗔恨。』 當時，國王拿出十萬兩珍寶，供養這座佛塔，並用偈語讚歎道： 『神通之中第一，遠離了衰老、疾病和死亡，有如此的功德，現在我禮敬目犍連。』 接著，又指著摩訶迦葉的佛塔，對國王說：『這是摩訶迦葉的佛塔，應當供養。』
English version: At that time, the Venerable One said to the king, 'Excellent! Excellent! Your Majesty is able to generate such a wonderful aspiration.' Then, the Venerable One took the king to Shravasti, entered the Jetavana Monastery, and pointed to a stupa, saying, 'This is the stupa of the Venerable Shariputra; Your Majesty should make offerings.' The king asked, 'What merits does he possess?' The Venerable One replied, 'He is the second Dharma King, following the turning of the Dharma wheel.' And he spoke a verse: 'The wisdom of all sentient beings, compared to Shariputra, is only one-sixteenth, excluding the wisdom of the Tathagata. The Tathagata turns the Dharma wheel, and he is able to follow it. He has immeasurable merits; who can fully proclaim them?' At that time, the king was greatly delighted, offered one hundred thousand taels of precious jewels to the stupa, and spoke a verse: 'I pay homage to Shariputra, who liberates from all fears, whose name is known throughout the world, and whose wisdom is unparalleled.' Next, he pointed to the stupa of Maha Maudgalyayana, saying, 'Your Majesty should make offerings to this stupa.' The king again asked, 'What merits does he possess?' The Venerable One replied, 'He is foremost in supernatural powers. With a toe, he can shake the earth, even reaching the heavenly palace, and subdue the Nanda and Upananda dragon kings.' And he spoke a verse: 'With a toe, he can shake the earth, even reaching the palace of Indra. His supernatural powers are unparalleled; who can fully proclaim them? The two fierce dragon kings, whom all who see them fear, he subdued with his supernatural powers, pacifying their anger.' At that time, the king offered one hundred thousand taels of precious jewels to this stupa, and praised it with a verse: 'Foremost in supernatural powers, free from old age, sickness, and death, possessing such merits, I now pay homage to Maudgalyayana.' Next, he pointed to the stupa of Maha Kasyapa, and said to the king, 'This is the stupa of Maha Kasyapa; you should make offerings.'
。』王問曰：『彼有何功德？』答曰：『彼少欲知足，頭陀第一，如來施以半座及僧伽梨衣，愍念眾生，興立正法。』即說偈曰：
「『功德田第一， 愍念貧窮類， 著佛僧伽梨， 能建於正法， 彼有如是德， 誰能具宣說。』
「時，王舍十萬兩珍寶，供養是塔，以偈贊曰：
「『常樂於寂靜， 依止林藪間， 少欲知足富， 今禮大迦葉。』
「次，復示尊者薄拘羅塔：『此是薄拘羅塔，應當供養。』王問曰：『彼有何功德？』尊者答曰：『彼無病第一，乃至不為人說一句法，寂然無言。』王曰：『以一錢供養。』諸臣白王：『功德既等，何故於此供養一錢？』王告之曰：『聽吾所說：
「『雖除無明癡， 智慧能鑑察， 雖有薄拘名， 於世何所益？』
「時，彼一錢還來至王所。時，大臣輩見是希有事，異口同音贊彼：『嗚呼！尊者！少欲知足，乃至不須一錢。』
「復示阿難塔，語王言：『此是阿難塔，應當供養。』王曰：『彼有何功德？』答曰：『此人是侍佛者，多聞第一，撰集佛經
現代漢語譯本：國王問道：『他有什麼功德？』回答說：『他少欲知足，是頭陀行第一，如來賜予他半座和僧伽梨衣，他憐憫眾生，興建正法。』隨即說了偈語： 『功德田中第一，憐憫貧窮的人們，身披佛陀的僧伽梨衣，能夠建立正法，他有這樣的功德，誰能完全宣說呢？』 當時，國王拿出十萬兩珍寶，供養這座塔，並用偈語讚歎道： 『常常喜歡寂靜，依止在樹林草叢間，少欲知足而富足，現在禮拜大迦葉。』 接著，又指著尊者薄拘羅的塔說：『這是薄拘羅的塔，應當供養。』國王問道：『他有什麼功德？』尊者回答說：『他無病第一，甚至不曾為他人說一句佛法，寂靜無言。』國王說：『用一錢供養。』大臣們對國王說：『功德既然相等，為什麼對這座塔只供養一錢？』國王告訴他們說：『聽我說：』 『雖然消除了無明愚癡，智慧能夠明察，雖然有薄拘羅的名字，對於世間有什麼益處呢？』 當時，那一錢又回到國王那裡。當時，大臣們看到這稀有的事情，異口同聲地讚歎道：『啊！尊者！少欲知足，甚至不需要一錢。』 又指著阿難的塔，告訴國王說：『這是阿難的塔，應當供養。』國王說：『他有什麼功德？』回答說：『這個人是侍奉佛陀的人，多聞第一，整理佛經』
English version: The king asked, 'What merits does he possess?' The answer was, 'He is content with few desires, foremost in ascetic practices, the Tathagata bestowed upon him half a seat and a sanghati robe, he pities sentient beings, and establishes the true Dharma.' Then he spoke a verse: 'First in the field of merit, compassionate to the poor, wearing the Buddha's sanghati robe, able to establish the true Dharma, he has such merits, who can fully proclaim them?' At that time, the king offered one hundred thousand taels of precious jewels to the stupa, and praised it with a verse: 'Always delighting in tranquility, dwelling in forests and thickets, content with few desires and rich in contentment, now I pay homage to Mahakasyapa.' Next, he pointed to the stupa of Venerable Bakula, saying, 'This is the stupa of Bakula, it should be venerated.' The king asked, 'What merits does he possess?' The Venerable replied, 'He is foremost in being free from illness, and never even spoke a single word of Dharma to anyone, remaining silent.' The king said, 'Offer one coin.' The ministers said to the king, 'Since the merits are equal, why offer only one coin to this stupa?' The king told them, 'Listen to what I say:' 'Though he has eliminated ignorance and delusion, and his wisdom can discern, though he has the name Bakula, what benefit is there to the world?' At that time, the one coin returned to the king. Then, the ministers, seeing this rare event, praised him in unison, 'Oh! Venerable one! Content with few desires, he does not even need one coin.' Again, he pointed to the stupa of Ananda, telling the king, 'This is the stupa of Ananda, it should be venerated.' The king said, 'What merits does he possess?' The answer was, 'This person was the attendant of the Buddha, foremost in learning, and compiled the Buddhist scriptures.'
。』而說偈曰：
「『奉持牟尼缽， 念至能決斷， 多聞之大海， 辯才柔軟音， 能悅天人眾， 善知三佛心， 一切悉明瞭， 功德之寶篋。 最勝所稱歎， 降伏煩惱諍， 如是等功德， 應當修供養。』
「王即舍百億兩珍寶，而供養其塔。
「時，諸臣白王言：『何故於此佈施供養皆悉勝前？』王曰：『聽吾所說心中所以：
「『如來之體身， 法身性清凈， 彼悉能奉持， 是故供養勝。 法燈常存世， 滅此愚癡冥， 皆由從彼來， 是故供養勝。 如大海之水， 牛跡所不容， 如是佛智海， 餘人不能持。 唯有阿難尊， 一聞悉受持， 終無忘失時， 是故供養勝。』
「爾時，王如是種種供養，向尊者合掌，而作是言：
「『我今受此形， 不復負此身， 修無量功德， 今為人中主， 我今取堅實， 造立諸塔廟， 莊嚴在於世， 如星莊嚴月， 奉佛弟子法， 應行諸禮節， 我今悉已作， 稽首尊者足， 蒙尊者恩力， 今見勝妙事， 快獲大善利， 從是分別法。』
「爾時，王供養上種種事，恒偏至菩提道場樹
現代漢語譯本 然後，他說了偈語： 『奉持牟尼的缽，唸誦直至能夠決斷， 如大海般廣博的知識，辯才如柔軟的音聲， 能夠使天人和大眾喜悅，善於瞭解三世佛的心意， 一切都明瞭通達，是功德的寶藏。 最殊勝的被稱讚，降伏煩惱的爭鬥， 像這樣的功德，應當修習供養。』 國王隨即捨棄百億兩珍寶，用來供養佛塔。 當時，眾臣對國王說：『為什麼這次的佈施供養都勝過之前？』國王說：『聽我說我心中的想法： 『如來的身體，法身本性清凈， 他都能夠奉持，因此供養他最為殊勝。 佛法之燈常存於世，熄滅愚癡的黑暗， 這一切都從他而來，因此供養他最為殊勝。 如同大海的水，牛蹄印不能容納， 佛的智慧之海也是如此，其他人不能夠領受。 只有阿難尊者，一聽就能全部接受並記住， 最終都不會遺忘，因此供養他最為殊勝。』 當時，國王像這樣進行種種供養，向尊者合掌，並說道： 『我今生受此身形，不再辜負此身， 修習無量的功德，如今成為人中的君主， 我今已獲得堅實的依靠，建造各種佛塔廟宇， 莊嚴地屹立於世間，如同星辰點綴月亮， 奉行佛陀弟子的教法，應當遵循各種禮節， 我如今都已做到，向尊者頂禮， 蒙受尊者的恩德，如今得見殊勝的景象， 快速獲得巨大的善利，從此能夠分辨佛法。』 當時，國王供養各種珍貴物品，經常前往菩提道場樹。
English version Then, he spoke in verse: 'Holding the Muni's bowl, reciting until able to decide, Knowledge as vast as the ocean, eloquence like a soft voice, Able to please gods and people, well understanding the minds of the three Buddhas, Everything is clear and understood, a treasure of merits. The most excellent one praised, subduing the strife of afflictions, Such merits as these, should be cultivated and offered to.' The king then gave away a hundred billion treasures to offer to the pagoda. At that time, the ministers said to the king, 'Why are these offerings and donations superior to the previous ones?' The king said, 'Listen to what I have in my heart: 'The body of the Tathagata, the Dharma body is pure in nature, He is able to uphold all, therefore offering to him is most superior. The lamp of Dharma always exists in the world, extinguishing the darkness of ignorance, All of this comes from him, therefore offering to him is most superior. Like the water of the ocean, which a cow's hoofprint cannot contain, So is the ocean of Buddha's wisdom, which others cannot hold. Only Venerable Ananda, upon hearing, can receive and remember all, And will never forget, therefore offering to him is most superior.' At that time, the king made various offerings, clasped his hands towards the Venerable, and said: 'I have received this form in this life, and will not fail this body, Cultivating immeasurable merits, now I am the ruler among men, I have now obtained a firm foundation, building various pagodas and temples, Adorning the world, like stars adorning the moon, Following the teachings of the Buddha's disciples, I should observe all the rituals, I have now done all of this, bowing my head to the Venerable's feet, Receiving the Venerable's grace, I now see the magnificent scene, Quickly obtaining great benefits, from this I can distinguish the Dharma.' At that time, the king offered various precious things, and constantly went to the Bodhi tree at the Bodhi field.
。此樹下如來得阿耨多羅三藐三菩提，世間希有珍寶供養之事，供養菩提樹。
「時，王夫人名曰低舍羅絺多，夫人作是念：『王極愛念於我，我亦念王，王今舍我去，持諸珍寶至菩提樹間。我今當作方便殺是菩提樹，樹既枯死，葉便凋落，王當不復往，彼可與我常相娛樂。』即喚咒師，語咒師言：『汝能殺菩提樹不？』彼答曰：『能，與我千兩金。』
「時，夫人即與千兩金錢。咒師往菩提樹間，以咒咒樹以綖系樹。時，樹漸漸枯死，葉即萎落，未即枯死，其葉凋落。白夫人曰：『復應以熱乳澆樹，乃可令枯。』夫人白王：『我今欲以乳供養菩提樹。』王曰：『隨卿意耶！』如是乃至以熱乳澆之，樹即枯燥。
「時，諸夫人白王言：『菩提樹忽然枯死，葉葉變落。』而說偈言：
「『如來所依樹， 名曰菩提者， 於是得正覺， 具足一切智， 大王今當知， 是樹今枯死， 葉色亦變異， 不知何以故。』
「時，王聞是語，即迷悶擗地，諸人輩以水澆王心面，良久而穌，即便泣淚言：
「『我見菩提樹， 便見於如來， 今聞彼樹死， 我今亦隨沒。』
「時，彼夫人見王憂愁不樂，而白王言：『主勿憂惱，我當喜悅王心
現代漢語譯本 『如果如來在這棵樹下證得阿耨多羅三藐三菩提，世間稀有的珍寶供養之事，就應該供養這棵菩提樹。』 當時，國王的夫人名叫低舍羅絺多，夫人心想：『國王非常愛我，我也愛國王，但現在國王卻要離開我，拿著各種珍寶到菩提樹那裡去。我應該想個辦法把這棵菩提樹殺死，樹一旦枯死，樹葉就會凋落，國王就不會再去那裡了，他就可以和我長相廝守了。』於是她叫來一個咒師，對咒師說：『你能殺死菩提樹嗎？』咒師回答說：『能，給我一千兩黃金。』 當時，夫人就給了咒師一千兩黃金。咒師來到菩提樹旁，用咒語詛咒這棵樹，並用繩子纏繞樹身。當時，樹漸漸枯死，樹葉也開始凋落，但還沒有完全枯死，只是樹葉凋落了。咒師告訴夫人說：『還應該用熱牛奶澆樹，才能讓它枯死。』夫人告訴國王說：『我現在想用牛奶供養菩提樹。』國王說：『隨你的意願吧！』就這樣，夫人用熱牛奶澆樹，樹就枯死了。 當時，各位夫人告訴國王說：『菩提樹突然枯死了，樹葉也一片片地掉落。』她們還說了偈語： 『如來所依的樹，名字叫做菩提樹， 如來在這樹下證得正覺，具足一切智慧。 大王您應該知道，這棵樹現在枯死了， 樹葉的顏色也變了，不知道是什麼原因。』 當時，國王聽到這些話，立刻昏迷倒地，眾人用水澆在國王的臉上，過了很久才甦醒過來，然後就哭著說： 『我看到菩提樹，就好像看到了如來， 現在聽說那棵樹死了，我也要隨之消亡。』 當時，那位夫人看到國王憂愁不樂，就對國王說：『大王不要憂愁煩惱，我一定會讓您高興起來。』
English version 'If the Tathagata attains Anuttara-samyak-sambodhi under this tree, the offering of rare and precious treasures in the world should be made to the Bodhi tree.' At that time, the king's wife, named Disara-chita, thought: 'The king loves me very much, and I also love the king, but now the king is leaving me, taking various treasures to the Bodhi tree. I should find a way to kill this Bodhi tree. Once the tree dies, its leaves will fall, and the king will not go there anymore. He can stay with me forever.' So she called a sorcerer and said to him: 'Can you kill the Bodhi tree?' The sorcerer replied: 'Yes, give me a thousand taels of gold.' At that time, the wife gave the sorcerer a thousand taels of gold. The sorcerer went to the Bodhi tree, cursed the tree with spells, and wrapped the tree with ropes. At that time, the tree gradually withered, and the leaves began to fall, but it had not completely withered, only the leaves had fallen. The sorcerer told the wife: 'You should also pour hot milk on the tree to make it wither.' The wife told the king: 'I now want to offer milk to the Bodhi tree.' The king said: 'As you wish!' In this way, the wife poured hot milk on the tree, and the tree withered. At that time, the other wives told the king: 'The Bodhi tree has suddenly withered, and the leaves are falling one by one.' They also spoke in verses: 'The tree on which the Tathagata relied, named the Bodhi tree, Under this tree, the Tathagata attained enlightenment, possessing all wisdom. Your Majesty should know that this tree is now withered, The color of the leaves has also changed, and we do not know why.' At that time, when the king heard these words, he immediately fainted and fell to the ground. The people poured water on the king's face, and after a long time, he woke up, and then cried and said: 'When I see the Bodhi tree, it is as if I see the Tathagata, Now that I hear that the tree has died, I will also perish with it.' At that time, the wife, seeing that the king was sad and unhappy, said to the king: 'Your Majesty, do not be sad and troubled, I will surely make you happy.'
。』王曰：『若無彼樹，我命亦無。如來於彼樹得阿耨多羅三藐三菩提，彼樹既無，我何用活耶？』
「夫人聞王決定語，還復以冷乳灌菩提樹下，彼樹尋復更生。王聞以乳溉灌樹還得生，日日送千甕乳溉灌其本，樹還復如先。諸夫人輩白王言：『菩提樹今復如先，無復有異。』
「時，王聞已，即生歡喜，詣菩提樹下，睹于菩提樹，目不暫舍，而說偈言：
「『諸王所未作， 瓶沙持國者， 我今應供養， 我今浴菩提。 諸乳及香水， 華香及涂香， 當復供養僧， 賢聖五部眾。』
「時，王各辦四寶甕，金、銀、琉璃、頗梨，盛諸香乳，及諸香湯，持種種飲食，幡幢、寶蓋各有千種，及種種花香伎樂，受持八支齋布薩，著白凈衣服，執持香爐，在於殿上，向四方作禮，心念口言：『如來賢聖弟子在諸方者，憐愍我故，受我供養
現代漢語譯本 國王說：『如果沒有那棵樹，我的生命也就沒有意義了。如來在那棵樹下證得阿耨多羅三藐三菩提，那棵樹既然沒有了，我活著還有什麼用呢？』 夫人聽了國王堅決的話，又用冷牛奶澆灌菩提樹下，那棵樹隨即又重新生長出來。國王聽說用牛奶澆灌樹還能復生，就每天送去一千甕牛奶澆灌樹根，樹又恢復了原來的樣子。各位夫人稟告國王說：『菩提樹現在又恢復了原來的樣子，沒有絲毫差異了。』 當時，國王聽了之後，立刻心生歡喜，來到菩提樹下，看著菩提樹，眼睛片刻也不離開，並且說了偈語： 『其他國王所沒有做過的，瓶沙持國者，我現在應當供養，我現在沐浴菩提樹。 用各種牛奶和香水，鮮花香和涂香，應當再次供養僧眾，賢聖五部眾。』 當時，國王各自準備了四寶甕，金、銀、琉璃、水晶，盛滿各種香乳，以及各種香湯，拿著各種飲食，幡幢、寶蓋各有千種，以及各種花香伎樂，受持八支齋戒，穿著潔白的衣服，拿著香爐，在殿堂上，向四方作禮，心中默唸口中說道：『如來的賢聖弟子在各方的，可憐我，接受我的供養吧。』
English version The king said, 'If that tree is gone, my life is meaningless. The Tathagata attained Anuttara-samyak-sambodhi under that tree. Since that tree is no more, what use is there for me to live?' The queen, hearing the king's resolute words, again poured cold milk at the base of the Bodhi tree, and the tree immediately grew back. The king, upon hearing that the tree could be revived by pouring milk, sent a thousand urns of milk daily to water its roots, and the tree returned to its former state. The ladies reported to the king, 'The Bodhi tree is now restored to its original state, without any difference.' At that time, the king, upon hearing this, was immediately filled with joy. He went to the Bodhi tree, gazed upon it without taking his eyes off it for a moment, and spoke these verses: 'What other kings have not done, the king of Bimbisara, I should now offer, I now bathe the Bodhi tree. With various milks and fragrant waters, flower fragrances and scented ointments, I should again make offerings to the Sangha, the five groups of noble ones.' At that time, the king prepared four jeweled urns each, of gold, silver, lapis lazuli, and crystal, filled with various fragrant milks and fragrant waters, holding various foods, banners, and jeweled canopies, each in thousands, as well as various flower fragrances and music. He observed the eight precepts of fasting, wore pure white clothes, held a censer, and in the palace hall, bowed to the four directions, silently thinking and speaking aloud: 'May the Tathagata's noble disciples in all directions, have compassion on me and accept my offerings.'
。』而說偈言：
「『如來賢聖子， 正順寂諸根， 離諸三界欲， 諸天應供養， 今當悉來集， 受我微心惠， 哀愍副我意， 令法種增長， 常樂於寂止， 解脫諸所著， 如來之真子， 從法而化生， 諸天所供養， 哀愍於我故， 今當悉來集， 副我之微意， 諸聖在處處， 罽賓多波婆， 大林離波多， 阿耨大池邊， 江河山藪間， 如是一切處， 諸聖在中者， 今當悉來集， 哀愍於我故， 副我之微意， 又在於天上， 尸梨沙宮殿， 香山石室中， 神通具足者， 今當悉來集， 哀愍於我故。』
「時，王如是語時，三十萬比丘悉來集。彼大眾中十萬是阿羅漢，二十萬是學人及凡夫比丘，上座之座無人坐。
「時，王問諸比丘：『上座之座，云何而無人坐？』時，彼大眾中有一比丘，名曰耶舍，是大阿羅漢，具足六通，白王言：『此座，上座之座，餘者豈敢於中而坐？』
「王復問曰：『于尊者所，更有上座耶？』尊者答曰：『更有上座，大王！佛之所說，名曰賓頭盧，是上座，應坐此處
現代漢語譯本：於是，國王說了這樣的偈語：『如來賢聖的弟子們，能夠端正地控制自己的感官，遠離三界中的慾望，是諸天應該供養的對象。現在請都來這裡聚集，接受我微薄的敬意，請慈悲地迴應我的心意，使佛法種子得以增長。他們常常安於寂靜，解脫一切執著，是如來的真子，從佛法中化生。他們是諸天所供養的，爲了憐憫我，現在請都來這裡聚集，迴應我微薄的心意。各位聖者，無論在罽賓、多波婆，還是大林離波多，或者阿耨大池邊，江河山林之間，所有這些地方，凡是有聖者在的，現在請都來這裡聚集，爲了憐憫我，迴應我微薄的心意。還有在天上，尸梨沙宮殿，香山石室中，那些神通具足的聖者，現在請都來這裡聚集，爲了憐憫我。』 當時，國王說完這些話，三十萬比丘都聚集來了。這大眾中有十萬是阿羅漢，二十萬是還在學習的比丘和凡夫比丘，上座的座位沒有人坐。 當時，國王問眾比丘：『上座的座位，為什麼沒有人坐呢？』當時，大眾中有一位比丘，名叫耶舍，是一位大阿羅漢，具有六神通，他告訴國王說：『這個座位是上座的座位，其他人怎麼敢坐呢？』 國王又問：『在尊者您這裡，還有更上座的人嗎？』尊者回答說：『還有更上座的人，大王！佛所說的，名叫賓頭盧，是上座，應該坐在這裡。』
English version: Then, the king spoke these verses: 'The virtuous and noble disciples of the Tathagata, who can rightly control their senses, are free from the desires of the three realms, and are worthy of the offerings of the gods. Now, please all gather here, accept my humble respect, and compassionately respond to my intentions, so that the seeds of the Dharma may grow. They are always content in stillness, liberated from all attachments, are the true children of the Tathagata, born from the Dharma. They are the ones whom the gods offer to, and out of compassion for me, please all gather here now, and respond to my humble intentions. All the sages, whether in Kasmira, Tapovana, or the great forest of Lipata, or by the Anavatapta Lake, among rivers, mountains, and forests, in all these places, wherever there are sages, please all gather here now, out of compassion for me, and respond to my humble intentions. Also, in the heavens, in the Sirisa palaces, in the stone chambers of Fragrant Mountain, those sages who possess supernatural powers, please all gather here now, out of compassion for me.' At that time, when the king had spoken these words, three hundred thousand monks had gathered. Among this assembly, one hundred thousand were Arhats, and two hundred thousand were monks still in training and ordinary monks. The seat of the senior monk was unoccupied. At that time, the king asked the monks: 'Why is the seat of the senior monk unoccupied?' Then, among the assembly, there was a monk named Yasa, a great Arhat, possessing the six supernatural powers, who said to the king: 'This seat is the seat of the senior monk, how could others dare to sit there?' The king then asked: 'Among you, venerable one, is there a more senior monk?' The venerable one replied: 'There is a more senior monk, O King! The one spoken of by the Buddha, named Pindola, is the senior monk, and should sit here.'
。』
「王大歡喜，而作是言：『于中有比丘見佛者不？』尊者答曰：『有也，大王！賓頭盧者，猶故在世。』
「王復白曰：『可得見彼比丘不？』尊者曰：『大王！不久當見，尋當來至。』
「時，王生大歡喜，而說偈言：
「『我今快得利， 攝受於我故， 令我自目見， 尊者賓頭盧。』
「時，尊者賓頭盧將無量阿羅漢，次第相隨。譬如雁王乘虛而來，在於上座處坐。諸比丘僧各修禮敬，次第而坐。
「時，王見尊者賓頭盧頭髮皓白，辟支佛體，頭面禮足，長跪合掌，睹尊者顏貌，而說偈言：
「『我今之王位， 統領閻浮提， 不以為歡喜， 今得見尊者， 我今見尊者， 便是見生佛， 心懷大踴躍， 勝見於王位。』
「復白尊者曰：『尊者見世尊耶？三界所尊仰。』
「時，尊者賓頭盧以手舉眉毛，視王而言：
「『我見於如來， 於世無譬類， 身作黃金色， 三十二相好， 面如凈滿月， 梵音聲柔軟， 伏諸煩惱諍， 常處於寂滅。』
「王復問曰：『尊者何處見佛？』尊者曰：『如來將五百阿羅漢，俱初在王舍城安居，我爾時亦覆在中
現代漢語譯本 國王非常高興，說道：『這裡面有見過佛的比丘嗎？』尊者回答說：『有的，大王！賓頭盧尊者，仍然在世。』 國王又問：『可以見到那位比丘嗎？』尊者說：『大王！不久就能見到，他很快就會來。』 當時，國王非常高興，並說了偈語： 『我今天真是幸運， 因為他來攝受我， 讓我親眼見到， 尊者賓頭盧。』 當時，尊者賓頭盧帶領著無數的阿羅漢，依次跟隨而來。就像雁王乘空而來一樣，坐在了上座的位置。眾比丘僧侶各自行禮，然後依次坐下。 當時，國王看到尊者賓頭盧頭髮雪白，像辟支佛的體態，頭面禮拜他的腳，長跪合掌，看著尊者的容貌，並說了偈語： 『我現在的王位， 統治著閻浮提， 都不覺得歡喜， 今天能見到尊者， 我今天見到尊者， 就像見到活佛一樣， 心中非常激動， 勝過擁有王位。』 又對尊者說：『尊者見過世尊嗎？三界所尊敬仰的。』 當時，尊者賓頭盧用手抬起眉毛，看著國王說： 『我見過如來， 在世間沒有可以比擬的， 身體是金色的， 有三十二種相好， 面容像皎潔的滿月， 梵音柔和， 降伏了一切煩惱爭鬥， 常處於寂靜涅槃。』 國王又問：『尊者在何處見到佛的？』尊者說：『如來帶領五百阿羅漢，最初在王舍城安居，我當時也在其中。』
English version The king was overjoyed and said, 『Are there any monks here who have seen the Buddha?』 The venerable one replied, 『Yes, Your Majesty! The venerable Pindola is still alive.』 The king then asked, 『Can I see that monk?』 The venerable one said, 『Your Majesty! You will see him soon; he will arrive shortly.』 At that time, the king was very happy and spoke a verse: 『I am truly fortunate today, Because he comes to embrace me, Allowing me to see with my own eyes, The venerable Pindola.』 At that time, the venerable Pindola led countless Arhats, following in order. Like a goose king flying through the air, he sat in the highest seat. The monks each paid their respects and then sat down in order. At that time, the king saw that the venerable Pindola』s hair was snow-white, with the appearance of a Pratyekabuddha. He bowed his head to his feet, knelt with his palms together, looked at the venerable one』s face, and spoke a verse: 『My current kingship, Ruling over Jambudvipa, Does not bring me joy, Today I can see the venerable one, Today I see the venerable one, It is like seeing a living Buddha, My heart is greatly moved, More than having a kingdom.』 He then said to the venerable one, 『Venerable one, have you seen the World Honored One? The one revered by the three realms.』 At that time, the venerable Pindola raised his eyebrows with his hand, looked at the king, and said: 『I have seen the Tathagata, In the world, there is no comparison, His body is golden in color, With thirty-two marks of excellence, His face is like a pure full moon, His Brahma voice is gentle, He has subdued all afflictions and strife, And is always in peaceful Nirvana.』 The king then asked, 『Where did the venerable one see the Buddha?』 The venerable one said, 『The Tathagata led five hundred Arhats, and initially stayed in Rajagriha for the rainy season retreat, and I was among them at that time.』
。』而說偈言：
「『大牟尼世尊， 離欲相圍繞， 在於王舍城， 結于夏三月。 我時在彼眾， 恒住如來邊， 大王今當知， 我目見真佛。』
「『又復，佛住舍衛國時，如來大作神力，種種變化，作諸佛形，滿在諸方，乃至阿迦尼吒天，我爾時亦在於中，見如來種種變化神通之相。』而說偈言：
「『如來神通力， 降伏諸外道， 佛游於十方， 我親見彼相。』
「『又復，如來在天上與母說法時，我亦在於中；與母說法竟，將諸天眾從天上來，下僧迦奢國。時，我見此二事。天人受福樂，優波羅比丘尼化作轉輪聖王，將無量眷屬，乘空而來，詣世尊所，我亦見此。』而說偈言：
「『如來在天上， 于彼結夏坐， 我亦在於中， 牟尼之眷屬。』
「『又復，世尊住舍衛國，五百阿羅漢俱。時，給孤獨長者女適在於富樓那跋陀那國。時，彼女請佛及比丘僧。時，諸比丘各乘空而往彼，我爾時以神力合大山，往彼受請。時，世尊責我：「汝那得現神足如是？我今罰汝，常在於世，不得取涅槃，護持我正法，勿令滅也
現代漢語譯本：然後他說了偈語： 『偉大的牟尼世尊，遠離慾望的束縛，在王舍城度過三個月的夏季安居。當時我在那個僧團中，一直住在如來身邊，大王您應當知道，我親眼見到了真正的佛陀。』 『還有，佛陀在舍衛國時，如來大顯神通，變化出各種各樣的佛像，遍佈各個方向，甚至到達阿迦尼吒天。那時我也在其中，見到了如來種種變化神通的景象。』然後他說了偈語： 『如來的神通力，降伏了各種外道，佛陀游化於十方，我親眼見到了那些景象。』 『還有，如來在天上為母親說法時，我也在其中；為母親說法完畢后，帶領諸天眾從天上下來，降臨到僧迦奢國。當時，我見到了這兩件事。天人享受福樂，優波羅比丘尼化作轉輪聖王，帶領無數眷屬，乘空而來，前往世尊所在之處，我也見到了這些。』然後他說了偈語： 『如來在天上，在那裡結夏安居，我也在其中，是牟尼的眷屬。』 『還有，世尊住在舍衛國，與五百阿羅漢在一起。當時，給孤獨長者的女兒嫁到了富樓那跋陀那國。那時，她邀請佛陀和比丘僧。當時，各位比丘各自乘空前往那裡，我當時用神通力合攏大山，前往那裡接受邀請。當時，世尊責備我說：「你為何顯現如此神通？我現在懲罰你，讓你常住世間，不得入涅槃，護持我的正法，不要讓它滅亡。」』
English version: Then he spoke in verses: 'The great Muni, the World Honored One, free from the bonds of desire, spent the three months of the summer retreat in Rajagriha. At that time, I was in that assembly, always staying by the Tathagata's side. Great King, you should know, I saw the true Buddha with my own eyes.' 'Furthermore, when the Buddha was in Shravasti, the Tathagata displayed great spiritual powers, transforming into various forms of Buddhas, filling all directions, even reaching the Akanishta Heaven. At that time, I was also among them, witnessing the Tathagata's various transformations and miraculous powers.' Then he spoke in verses: 'The Tathagata's spiritual power subdued all the heretics. The Buddha traveled in the ten directions, and I personally witnessed those sights.' 'Furthermore, when the Tathagata was in heaven teaching his mother, I was also among them; after finishing teaching his mother, he led the heavenly assembly down from heaven, descending to the country of Samkasya. At that time, I saw these two events. The heavenly beings enjoyed blessings and happiness, and the Bhikkhuni Utpalavarna transformed into a Chakravartin King, leading countless followers, coming through the air to where the World Honored One was. I also saw these things.' Then he spoke in verses: 'The Tathagata was in heaven, observing the summer retreat there. I was also among them, a member of Muni's retinue.' 'Furthermore, the World Honored One was staying in Shravasti, together with five hundred Arhats. At that time, the daughter of the elder Anathapindika was married in the country of Purnabhadra. At that time, she invited the Buddha and the Bhikkhu Sangha. At that time, the Bhikkhus each traveled there through the air. At that time, I used my spiritual power to merge a great mountain, going there to accept the invitation. At that time, the World Honored One rebuked me, saying: 'Why did you display such spiritual powers? I now punish you, making you stay in the world, not to enter Nirvana, to protect my true Dharma, and not let it perish.'
。」』而說偈曰：
「『世尊受彼請， 五百比丘俱， 時我以神力， 挑大山而去， 世尊責罰我， 住世未滅度， 護持我正法， 勿令法沒盡。』
「『又復，如來將諸比丘僧入城乞食。時，王共二童子沙土中戲，逢見佛來，捧于塵沙，奉上于佛。時，世尊記彼童子：「於我滅度百歲之後，此童子于巴連弗邑當受王位，領閻浮提，名曰阿育。當廣佈我舍利，一日之中，當造八萬四千塔。」今王身是也。我爾時亦在於中。』而說偈曰：
「『王于童子時， 以沙奉上佛， 佛記于王時， 我亦親在中。』
「時，王白尊者曰：『尊者今住在何處？』尊者答王曰：『在於北山，山名揵陀摩羅，共諸同梵行僧。』
「王復問曰：『有幾眷屬？』尊者答：『六萬阿羅漢比丘。』尊者曰：『王何須多問？今當施設供養于僧。食竟，使王歡喜。』王言：『如是，尊者！然我今先當供養佛念所覺菩提之樹，然後香美飲食施設於僧。』敕諸群臣，唱令國界：『王今舍十萬兩金佈施眾僧，千甕香湯溉灌菩提樹，集諸五眾。』
「時，王子名曰拘那羅，在王右邊，舉二指而不言說，意欲二倍供養
現代漢語譯本：然後他說了偈語： 『世尊接受了他的邀請，與五百比丘一同前往， 當時我用神力，挑起大山離去， 世尊責罰我，讓我住世不滅度， 護持我的正法，不要讓佛法滅盡。』
『又，如來帶領眾比丘僧入城乞食。當時，國王和兩個童子在沙土中玩耍，遇到佛陀前來，捧起塵沙，奉獻給佛陀。當時，世尊預言那個童子：『在我滅度百年之後，這個童子將在巴連弗邑接受王位，統治閻浮提，名叫阿育。他將廣泛傳播我的舍利，一天之內，將建造八萬四千座佛塔。』現在的國王就是他。我當時也在其中。』然後說了偈語：
『國王在童子時，用沙奉獻給佛陀， 佛陀預言國王時，我也親身在場。』
當時，國王對尊者說：『尊者現在住在哪裡？』尊者回答國王說：『在北山，山名犍陀摩羅，和各位同修僧人在一起。』
國王又問：『有多少眷屬？』尊者回答：『六萬阿羅漢比丘。』尊者說：『大王何必多問？現在應當為僧眾設定供養。用齋完畢，讓大王歡喜。』國王說：『好的，尊者！但我現在先要供養佛陀證悟菩提的菩提樹，然後用香美的飲食供養僧眾。』於是命令各位大臣，在全國宣告：『國王現在捨棄十萬兩黃金佈施給僧眾，用千甕香湯澆灌菩提樹，召集所有五眾。』
當時，王子名叫拘那羅，在國王右邊，舉起兩根手指而不說話，意思是想要加倍供養。
English version: Then he spoke in verse: 'The World Honored One accepted his invitation, and went with five hundred bhikkhus, At that time, I used my divine power to lift a great mountain and leave, The World Honored One punished me, making me stay in the world without passing away, To protect my true Dharma, and not let it be extinguished.'
'Also, the Tathagata led the assembly of bhikkhus into the city to beg for alms. At that time, the king and two young boys were playing in the sand, and when they saw the Buddha coming, they took handfuls of sand and offered it to the Buddha. At that time, the World Honored One prophesied about that boy: 'A hundred years after my passing, this boy will receive the throne in Pataliputra, rule Jambudvipa, and be named Ashoka. He will widely spread my relics, and in one day, he will build eighty-four thousand stupas.' The current king is that person. I was also there at that time.' Then he spoke in verse:
'When the king was a boy, he offered sand to the Buddha, When the Buddha prophesied about the king, I was also present.'
At that time, the king said to the Venerable One: 'Where does the Venerable One reside now?' The Venerable One replied to the king: 'On the north mountain, named Gandhamadana, with all the fellow monks.'
The king then asked: 'How many followers do you have?' The Venerable One replied: 'Sixty thousand Arhat bhikkhus.' The Venerable One said: 'Why does the king ask so much? Now we should set up offerings for the Sangha. After the meal, let the king be joyful.' The king said: 'Yes, Venerable One! But now I will first make offerings to the Bodhi tree where the Buddha attained enlightenment, and then offer fragrant and delicious food to the Sangha.' Then he ordered all the ministers to proclaim throughout the kingdom: 'The king is now giving away one hundred thousand taels of gold to the Sangha, using a thousand urns of fragrant water to irrigate the Bodhi tree, and gathering all five assemblies.'
At that time, the prince named Kunala, was on the king's right side, raised two fingers without speaking, meaning he wanted to double the offering.
。大眾見之，皆盡發笑，王亦發笑，而語言：『嗚呼！王子！乃有增益功德供養。』
「王復言：『我復以三十萬兩金供養眾僧，復加千甕香湯，洗浴菩提樹。』時，王子復舉四指，意在四倍。
「時，王瞋恚，語臣曰：『誰教王子作是事，與我興競？』臣啟王言：『誰敢與王興競？然王子聰慧利根，增益功德，故作是事耳！』
「時，王右顧視王子，白上座曰：『除我庫藏之物，餘一切物，閻浮提夫人、婇女、諸臣、眷屬，及我拘那羅子，皆悉佈施賢聖眾僧，唱令國界，集諸五眾。』而說偈曰：
「『除王庫藏物， 夫人及婇女， 臣民一切眾， 佈施賢聖僧， 我身及王子， 亦復悉舍與。』
「時，王、上座及比丘僧，以甕香湯洗浴菩提樹。
「時，菩提樹倍復嚴好，增長茂盛，以偈頌曰：
「『王浴菩提樹， 無上之所覺， 樹增于茂盛， 柯條葉柔軟。』
「時，王及諸群臣生大歡喜。
「時，王洗浴菩提樹已，次復供養眾僧。時，彼上座耶舍語王言：『大王！今大有比丘僧集，當發淳信心供養。』時，王從上至下，自手供養。
「時，彼有二沙彌，得食已，各以麨團歡喜丸，更互相擲。王見即笑而言：『此沙彌作小兒戲
現代漢語譯本 眾人見了，都大笑起來，國王也笑了，並說道：『哎呀！王子！你這是在增加功德供養啊。』 國王又說：『我再用三十萬兩黃金供養眾僧，再加一千甕香湯，洗浴菩提樹。』這時，王子又舉起四根手指，意思是四倍。 這時，國王生氣了，對大臣說：『是誰教王子做這種事，與我爭競？』大臣稟告國王說：『誰敢與您爭競呢？只是王子聰慧敏銳，爲了增加功德，所以才這樣做罷了！』 這時，國王向右邊看了看王子，對上座說：『除了我的庫藏之物，其餘一切東西，閻浮提的夫人、宮女、各位大臣、眷屬，以及我的拘那羅王子，都全部佈施給賢聖眾僧，通告全國，召集所有僧眾。』並說了偈語： 『除了國王的庫藏之物，夫人和宮女，臣民一切大眾，都佈施給賢聖僧，我的身體和王子，也全部捨棄。』 這時，國王、上座和比丘僧，用香湯洗浴菩提樹。 這時，菩提樹更加莊嚴美好，生長茂盛，並用偈語頌道： 『國王洗浴菩提樹，無上覺悟之所，樹木更加茂盛，枝條葉片柔軟。』 這時，國王和各位大臣都非常歡喜。 這時，國王洗浴菩提樹后，接著又供養眾僧。這時，那位上座耶舍對國王說：『大王！現在有許多比丘僧聚集，應當以純凈的信心供養。』這時，國王從上到下，親自供養。 這時，有兩位沙彌，得到食物后，各自拿著歡喜丸，互相投擲。國王看見了就笑著說：『這兩個沙彌在玩小孩子游戲。』
English version When the crowd saw this, they all burst into laughter, and the king also laughed, saying, 『Oh! Prince! You are indeed increasing the merit of your offerings.』 The king then said, 『I will again offer three hundred thousand taels of gold to the monks, and add a thousand jars of fragrant water to bathe the Bodhi tree.』 At this, the prince raised four fingers again, meaning four times as much. At this, the king became angry and said to his ministers, 『Who taught the prince to do this, to compete with me?』 The ministers replied to the king, 『Who would dare to compete with you? It is just that the prince is intelligent and sharp, and he is doing this to increase his merit!』 Then, the king looked to his right at the prince and said to the chief monk, 『Except for the contents of my treasury, all other things, the ladies and concubines of Jambudvipa, all the ministers, relatives, and my son Kunala, I will give them all to the virtuous monks. Let it be proclaimed throughout the kingdom, and gather all the monks.』 And he spoke a verse: 『Except for the king's treasury, the ladies and concubines, all the ministers and people, I will give to the virtuous monks. My body and the prince, I will also give away.』 Then, the king, the chief monk, and the monks bathed the Bodhi tree with fragrant water. At this time, the Bodhi tree became even more magnificent and lush, and it was praised in a verse: 『The king bathes the Bodhi tree, the place of supreme enlightenment, the tree grows more lush, its branches and leaves are soft.』 Then, the king and all the ministers were greatly delighted. After the king had bathed the Bodhi tree, he then made offerings to the monks. At this time, the chief monk Yasha said to the king, 『Great King! Now there are many monks gathered, you should make offerings with pure faith.』 Then, the king personally made offerings from the top to the bottom. At this time, there were two novices who, after receiving food, each took a ball of barley flour and playfully threw them at each other. The king saw this and laughed, saying, 『These novices are playing children's games.』
。』供養訖已，王還上座前立。上座語王言：『王莫生不信敬心。』王答上座：『無有不敬心，然見二沙彌作小兒戲，如世間小兒，以土團更互相擲。如是二沙彌以麨團、以歡喜丸，更互相擲。』上座白王言：『彼二沙彌是俱解脫阿羅漢，更相奉食。』王聞是已，增其信心，而作是念：『此二沙彌能展轉相施，我今亦當於一切僧人施絹、劫貝。』
「時，二沙彌知王心所念，二沙彌共相謂言：『令王倍增敬信。』一沙彌持鑊授與王，一沙彌授以染草。王問彼沙彌：『用作何等？』二沙彌白王言：『王因我故，施與眾僧絹及劫貝，我欲令大王染成其色，施與眾僧。』
「時，王作是念：『我雖心念，口未發言。此二達士得他心智，而知我心。』王即稽首敬禮眾僧，而說偈言：
「『孔雀之族姓， 內外親眷屬， 因此惠施故， 悉皆獲大利， 遭值良福田， 歡喜應時施。』
「時，王語沙彌言：『我因汝等施僧衣，施僧衣已，復以三衣並四億萬兩珍寶，嚫五部眾；嚫愿已，復以四十億萬兩珍寶，贖取閻浮提宮人、婇女，及太子、群臣。』
「阿育王所作功德，無量如是
現代漢語譯本：供養完畢后，國王回到上座前站立。上座對國王說：『大王不要生起不敬畏的心。』國王回答上座：『我沒有不敬畏的心，只是看到兩位沙彌在做小孩子玩的遊戲，像世間的小孩一樣，用土塊互相投擲。而這兩位沙彌是用麵團、用歡喜丸互相投擲。』上座告訴國王：『那兩位沙彌是俱解脫的阿羅漢，他們是在互相供養食物。』國王聽了這話，更加增長了信心，心裡想：『這兩位沙彌能互相施捨，我現在也應當向所有僧人佈施絹和劫貝。』 當時，兩位沙彌知道國王心裡所想，他們互相說道：『讓國王更加敬信。』一位沙彌把鍋遞給國王，另一位沙彌遞給他染料草。國王問那兩位沙彌：『用這些做什麼？』兩位沙彌告訴國王：『大王因為我們的緣故，佈施給眾僧絹和劫貝，我們想讓大王把它們染成顏色，佈施給眾僧。』 當時，國王心裡想：『我雖然心裡想，但口裡沒有說出來。這兩位通達的人有他心通，能知道我的心。』國王立刻向眾僧頂禮，並說了偈語： 『孔雀的族姓，內外親眷屬，因此佈施的緣故，都獲得大利益，遇到良善的福田，應當及時歡喜佈施。』 當時，國王對沙彌說：『我因為你們的緣故佈施僧衣，佈施僧衣后，又用三衣和四億萬兩珍寶，供養五部僧眾；供養完畢后，又用四十億萬兩珍寶，贖回閻浮提的宮人、婇女，以及太子、群臣。』 阿育王所做的功德，無量無邊就是這樣。
English version: After the offerings were completed, the king returned to stand before the senior monk. The senior monk said to the king, 'Your Majesty, do not give rise to a lack of faith and respect.' The king replied to the senior monk, 'I have no lack of respect, but I saw two novices playing children's games, like worldly children, throwing clods of earth at each other. These two novices were throwing dough balls and joy-filled balls at each other.' The senior monk told the king, 'Those two novices are Arhats who have attained liberation together; they are offering food to each other.' Upon hearing this, the king's faith increased, and he thought, 'These two novices can give to each other, I should also give silk and fine linen to all the monks.' At that time, the two novices knew what the king was thinking, and they said to each other, 'Let's increase the king's faith and respect even more.' One novice handed a pot to the king, and the other handed him dye grass. The king asked the two novices, 'What are these for?' The two novices told the king, 'Your Majesty, because of us, you are giving silk and fine linen to the monks, we want you to dye them and give them to the monks.' At that time, the king thought, 'Although I thought it in my heart, I did not speak it out loud. These two enlightened ones have the ability to know others' minds and know my thoughts.' The king immediately bowed and paid respect to the monks, and spoke a verse: 'The peacock's lineage, both inner and outer relatives, because of this giving, all have obtained great benefit, having encountered a field of good fortune, one should joyfully give at the right time.' At that time, the king said to the novices, 'Because of you, I am giving robes to the monks, and after giving the robes, I will also offer three robes and four hundred million units of treasure to the five groups of monks; after the offering, I will also use four billion units of treasure to redeem the palace women, concubines, princes, and ministers of Jambudvipa.' The merits that King Ashoka accumulated are immeasurable, like this.
。」
雜阿含經卷第二十三 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第二十四
宋天竺三藏求那跋陀羅譯
第五誦道品第一
（六〇五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四念處。何等為四？謂身身觀念處，受、心、法法觀念處。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六〇六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四念處。何等為四？謂身身觀念處，受、心、法法觀念處。如是，比丘！於此四念處修習滿足，精勤方便，正念正知，應當學。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六〇七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有一乘道，凈諸眾生，令越憂悲，滅惱苦，得如實法，所謂四念處。何等為四？身身觀念處，受、心、法法觀念處。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六〇八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 《雜阿含經》第二十三卷 大正藏第02冊 No. 0099 《雜阿含經》
《雜阿含經》第二十四卷
宋天竺三藏求那跋陀羅譯
第五誦道品第一
（六〇五）
我是這樣聽說的：
一時，佛住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『有四種念處。哪四種呢？就是身身觀念處，受、心、法法觀念處。』
佛說完這部經，眾比丘聽了佛所說的，都歡喜地奉行。
（六〇六）
我是這樣聽說的：
一時，佛住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『有四種念處。哪四種呢？就是身身觀念處，受、心、法法觀念處。比丘們！你們應當學習，在這四念處中修習圓滿，精勤方便，正念正知。』
佛說完這部經，眾比丘聽了佛所說的，都歡喜地奉行。
（六〇七）
我是這樣聽說的：
一時，佛住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『有一條唯一的道路，能使眾生清凈，超越憂愁悲傷，滅除煩惱痛苦，獲得如實的真理，那就是四念處。哪四種呢？就是身身觀念處，受、心、法法觀念處。』
佛說完這部經，眾比丘聽了佛所說的，都歡喜地奉行。
（六〇八）
我是這樣聽說的：
一時，佛住在舍衛國的祇樹給孤獨園。
English version The Samyukta Agama Sutra, Volume 23 Taisho Tripitaka Volume 02, No. 0099, Samyukta Agama Sutra
The Samyukta Agama Sutra, Volume 24
Translated by Tripitaka Master Gunabhadra of the Song Dynasty from India
The First Chapter of the Fifth Recitation on the Path
(605)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti.
At that time, the World-Honored One told the monks, 'There are four foundations of mindfulness. What are the four? They are the contemplation of the body in the body, the contemplation of feelings, the contemplation of the mind, and the contemplation of dharmas in dharmas.'
After the Buddha spoke this sutra, the monks, having heard what the Buddha had said, joyfully practiced it.
(606)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti.
At that time, the World-Honored One told the monks, 'There are four foundations of mindfulness. What are the four? They are the contemplation of the body in the body, the contemplation of feelings, the contemplation of the mind, and the contemplation of dharmas in dharmas. Thus, monks! You should learn to cultivate and fulfill these four foundations of mindfulness, diligently and skillfully, with right mindfulness and right knowledge.'
After the Buddha spoke this sutra, the monks, having heard what the Buddha had said, joyfully practiced it.
(607)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti.
At that time, the World-Honored One told the monks, 'There is one single path that purifies beings, enables them to transcend sorrow and grief, extinguishes suffering and pain, and attains the true reality, and that is the four foundations of mindfulness. What are the four? They are the contemplation of the body in the body, the contemplation of feelings, the contemplation of the mind, and the contemplation of dharmas in dharmas.'
After the Buddha spoke this sutra, the monks, having heard what the Buddha had said, joyfully practiced it.
(608)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti.
。
爾時，世尊告諸比丘：「若比丘離四念處者，則離如實聖法；離如實聖法者，則離聖道；離聖道者，則離甘露法；離甘露法者，不得脫生、老、病、死、憂、悲、惱、苦，我說彼于苦不得解脫。
「若比丘不離四念處者，得不離聖如實法；不離聖如實者，則不離聖道；不離聖道者，則不離甘露法；不離甘露法者，得脫生、老、病、死、憂、悲、惱、苦，我說彼人解脫眾苦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六〇九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說四念處集、四念處沒。諦聽，善思。何等為四念處集、四念處沒？食集則身集、食滅則身沒。如是隨身集觀住，隨身滅觀住，隨身集滅觀住，則無所依住，于諸世間永無所取。
「如是觸集則受集，觸滅則受沒。如是隨集法觀受住，隨滅法觀受住，隨集滅法觀受住，則無所依住，于諸世間都無所取。
「名色集則心集，名色滅則心沒。隨集法觀心住，隨滅法觀心住，隨集滅法觀心住，則無所依住，于諸世間則無所取。
「憶念集則法集，憶念滅則法沒。隨集法觀法住，隨滅法觀法住，隨集滅法觀法住，則無所依住，于諸世間則無所取
現代漢語譯本： 當時，世尊告訴眾比丘：『如果比丘不修習四念處，就遠離了如實的聖法；遠離了如實的聖法，就遠離了聖道；遠離了聖道，就遠離了甘露法；遠離了甘露法，就不能解脫生、老、病、死、憂、悲、惱、苦，我說這樣的人不能從痛苦中解脫。』 『如果比丘不遠離四念處，就能不遠離如實的聖法；不遠離如實的聖法，就不遠離聖道；不遠離聖道，就不遠離甘露法；不遠離甘露法，就能解脫生、老、病、死、憂、悲、惱、苦，我說這樣的人能從一切痛苦中解脫。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地奉行。 （六〇九） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我現在要說四念處的生起和四念處的滅沒。仔細聽，好好思考。什麼是四念處的生起和四念處的滅沒呢？食物的聚集導致身體的聚集，食物的滅盡導致身體的滅沒。這樣，觀察身體的聚集而安住，觀察身體的滅沒而安住，觀察身體的聚集和滅沒而安住，就能無所依住，在世間的一切事物中都無所執取。』 『同樣，接觸的聚集導致感受的聚集，接觸的滅盡導致感受的滅沒。這樣，觀察感受的聚集而安住，觀察感受的滅沒而安住，觀察感受的聚集和滅沒而安住，就能無所依住，在世間的一切事物中都無所執取。』 『名色的聚集導致心的聚集，名色的滅盡導致心的滅沒。這樣，觀察心的聚集而安住，觀察心的滅沒而安住，觀察心的聚集和滅沒而安住，就能無所依住，在世間的一切事物中都無所執取。』 『憶念的聚集導致法的聚集，憶念的滅盡導致法的滅沒。這樣，觀察法的聚集而安住，觀察法的滅沒而安住，觀察法的聚集和滅沒而安住，就能無所依住，在世間的一切事物中都無所執取。』
English version: At that time, the World Honored One told the bhikkhus: 'If a bhikkhu is separated from the four foundations of mindfulness, then he is separated from the true and noble Dharma; if he is separated from the true and noble Dharma, then he is separated from the noble path; if he is separated from the noble path, then he is separated from the nectar Dharma; if he is separated from the nectar Dharma, then he cannot be liberated from birth, old age, sickness, death, sorrow, grief, distress, and suffering. I say that such a person cannot be liberated from suffering.' 'If a bhikkhu is not separated from the four foundations of mindfulness, then he is not separated from the true and noble Dharma; if he is not separated from the true and noble Dharma, then he is not separated from the noble path; if he is not separated from the noble path, then he is not separated from the nectar Dharma; if he is not separated from the nectar Dharma, then he can be liberated from birth, old age, sickness, death, sorrow, grief, distress, and suffering. I say that such a person can be liberated from all suffering.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. (609) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the bhikkhus: 'I will now speak about the arising of the four foundations of mindfulness and the cessation of the four foundations of mindfulness. Listen carefully and contemplate well. What is the arising of the four foundations of mindfulness and the cessation of the four foundations of mindfulness? The accumulation of food leads to the accumulation of the body, and the cessation of food leads to the cessation of the body. Thus, dwelling in contemplation of the accumulation of the body, dwelling in contemplation of the cessation of the body, dwelling in contemplation of the accumulation and cessation of the body, one dwells without any dependence, and has no attachment to anything in the world.' 'Similarly, the accumulation of contact leads to the accumulation of feeling, and the cessation of contact leads to the cessation of feeling. Thus, dwelling in contemplation of the accumulation of feeling, dwelling in contemplation of the cessation of feeling, dwelling in contemplation of the accumulation and cessation of feeling, one dwells without any dependence, and has no attachment to anything in the world.' 'The accumulation of name and form leads to the accumulation of mind, and the cessation of name and form leads to the cessation of mind. Thus, dwelling in contemplation of the accumulation of mind, dwelling in contemplation of the cessation of mind, dwelling in contemplation of the accumulation and cessation of mind, one dwells without any dependence, and has no attachment to anything in the world.' 'The accumulation of memory leads to the accumulation of dharma, and the cessation of memory leads to the cessation of dharma. Thus, dwelling in contemplation of the accumulation of dharma, dwelling in contemplation of the cessation of dharma, dwelling in contemplation of the accumulation and cessation of dharma, one dwells without any dependence, and has no attachment to anything in the world.'
。是名四念處集、四念處沒。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六一〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我當說修四念處。諦聽，善思。云何修四念處？謂內身身觀念住，精勤方便，正智正念，調伏世間憂悲，外身、內外身觀住，精勤方便，正念正知，調伏世間憂悲。如是受、心、法，內法、外法、內外法觀念住，精勤方便，正念正知，調伏世間憂悲，是名比丘修四念處。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
過去、未來修四念處亦如是說。
（六一一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有善法聚、不善法聚。云何善法聚？所謂四念處，是為正說。所以者何？純一滿凈聚者，所謂四念處。云何為四？謂身身觀念處，受、心、法法觀念處。云何不善聚？不善聚者，所謂五蓋，是為正說。所以者何？純一逸滿不善聚者，所謂五蓋。何等為五？謂貪慾蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六一二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本：這是名為四念處的集結，四念處的消滅。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六一〇） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『我將要說如何修習四念處。仔細聽，好好思考。如何修習四念處呢？就是內心專注于觀察身體，精勤努力，運用正知正念，調伏世間的憂愁和悲傷；觀察外在的身體，以及內外在的身體，精勤努力，運用正念正知，調伏世間的憂愁和悲傷。同樣地，對於感受、心念、法，觀察內在的法、外在的法、以及內外在的法，精勤努力，運用正念正知，調伏世間的憂愁和悲傷，這就叫做比丘修習四念處。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 過去、未來修習四念處也是這樣說的。 （六一一） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有善法聚集，也有不善法聚集。什麼是善法聚集呢？就是四念處，這是正確的說法。為什麼呢？因為純粹圓滿清凈的聚集，就是四念處。哪四種呢？就是觀察身體的念處，觀察感受、心念、法的念處。什麼是不善法聚集呢？不善法聚集就是五蓋，這是正確的說法。為什麼呢？因為純粹充滿不善的聚集，就是五蓋。哪五種呢？就是貪慾蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六一二） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version: This is the gathering of the four foundations of mindfulness, and the cessation of the four foundations of mindfulness. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. (610) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One addressed the monks, saying: 'I will now speak about cultivating the four foundations of mindfulness. Listen carefully and contemplate well. How does one cultivate the four foundations of mindfulness? It is when one dwells contemplating the body internally, diligently and skillfully, with right knowledge and right mindfulness, subduing the sorrow and grief of the world; contemplating the body externally, and both internally and externally, diligently and skillfully, with right mindfulness and right knowledge, subduing the sorrow and grief of the world. Likewise, with regard to feelings, mind, and dharmas, contemplating internal dharmas, external dharmas, and both internal and external dharmas, diligently and skillfully, with right mindfulness and right knowledge, subduing the sorrow and grief of the world. This is called a monk cultivating the four foundations of mindfulness.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. The cultivation of the four foundations of mindfulness in the past and future is also spoken of in this way. (611) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One addressed the monks, saying: 'There are gatherings of wholesome dharmas and gatherings of unwholesome dharmas. What are the gatherings of wholesome dharmas? They are the four foundations of mindfulness, this is the correct explanation. Why is that? Because the gathering that is purely complete and pure is the four foundations of mindfulness. What are the four? They are the foundation of mindfulness of the body, the foundation of mindfulness of feelings, mind, and dharmas. What are the gatherings of unwholesome dharmas? The gatherings of unwholesome dharmas are the five hindrances, this is the correct explanation. Why is that? Because the gathering that is purely filled with unwholesomeness is the five hindrances. What are the five? They are the hindrance of desire, the hindrance of anger, the hindrance of sleepiness, the hindrance of restlessness and remorse, and the hindrance of doubt.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. (612) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti.
。
爾時，世尊告諸比丘：「如人執持四種強弓，大力方便射多羅樹影，疾過無閡。如是如來四種聲聞，增上方便，利根智慧，盡百年壽，于如來所百年說法教授，唯除食息、𥙷寫、睡眠，中間常說、常聽；智慧明利，于如來所說，盡底受持，無諸障閡，于如來所不加再問。如來說法無有終極，聽法盡壽，百歲命終，如來說法猶不能盡。當知如來所說無量無邊，名、句、味身亦復無量，無有終極，所謂四念處。何等為四？謂身念處，受、心、法念處。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
一切四念處經，皆以此總句，所謂「是故，比丘！於四念處修習，起增上欲，精勤方便，正念正智，應當學。」
（六一三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有不善聚、善聚。何等為不善聚？謂三不善根，是名正說。所以者何？純不善積聚者，謂三不善根。云何為三？謂貪不善根、恚不善根、癡不善根。云何為善聚？謂四念處。所以者何？純善滿具者，謂四念處，是名善說。云何為四？謂身念處，受、心、法念處。」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本： 那時，世尊告訴眾比丘：『譬如有人拿著四種強弓，用大力方便射擊多羅樹的影子，速度極快，毫無阻礙。同樣，如來的四種聲聞弟子，以增上的方便，銳利的智慧，即使活到一百歲，在如來處聽聞佛法教誨一百年，除了吃飯休息、大小便、睡覺，中間不停地說法、聽法；智慧明利，對於如來所說的法，完全接受領會，沒有絲毫障礙，對於如來所說的法不再重複提問。如來說法沒有窮盡，聽法者即使窮盡一生，活到百歲，如來說法仍然不能說完。應當知道如來說法是無量無邊的，名、句、味身也是無量的，沒有窮盡，這就是所謂的四念處。哪四種呢？就是身念處、受念處、心念處、法念處。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 一切四念處經，都以這句話作為總結，即『因此，比丘們！對於四念處要修習，生起增上欲，精勤方便，正念正知，應當學習。』
（六一三） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有不善的聚集，也有善的聚集。什麼是不善的聚集呢？就是三種不善的根本，這是正確的說法。為什麼呢？純粹不善的積聚，就是三種不善的根本。哪三種呢？就是貪不善根、嗔不善根、癡不善根。什麼是善的聚集呢？就是四念處。為什麼呢？純粹善的圓滿具足，就是四念處，這是正確的說法。哪四種呢？就是身念處、受念處、心念處、法念處。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
English version: At that time, the World Honored One addressed the bhikkhus, saying: 'It is like a person holding four strong bows, with great skill and ease shooting at the shadow of a tala tree, swiftly and without obstruction. Similarly, the four types of disciples of the Tathagata, with superior skill, sharp wisdom, even if they live to be a hundred years old, and listen to the Tathagata's teachings for a hundred years, except for eating, resting, excretion, and sleeping, constantly speaking and listening in between; with clear and sharp wisdom, they fully accept and understand what the Tathagata has said, without any obstruction, and do not ask the Tathagata again. The Tathagata's teachings are endless, and even if the listeners exhaust their lives, living to a hundred years old, the Tathagata's teachings still cannot be fully spoken. It should be known that the Tathagata's teachings are immeasurable and boundless, and the names, phrases, and meanings are also immeasurable and endless, which are called the four foundations of mindfulness. What are the four? They are the mindfulness of the body, the mindfulness of feelings, the mindfulness of the mind, and the mindfulness of the dharma.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. All sutras on the four foundations of mindfulness conclude with this summary statement: 'Therefore, bhikkhus! You should cultivate the four foundations of mindfulness, generate increased desire, diligently practice, with right mindfulness and right knowledge, you should learn.'
(613) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One addressed the bhikkhus, saying: 'There are unwholesome accumulations and wholesome accumulations. What are unwholesome accumulations? They are the three unwholesome roots, this is the correct explanation. Why is that? Purely unwholesome accumulations are the three unwholesome roots. What are the three? They are the unwholesome root of greed, the unwholesome root of hatred, and the unwholesome root of delusion. What are wholesome accumulations? They are the four foundations of mindfulness. Why is that? Purely wholesome and complete are the four foundations of mindfulness, this is the correct explanation. What are the four? They are the mindfulness of the body, the mindfulness of feelings, the mindfulness of the mind, and the mindfulness of the dharma.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
。
如三不善根，如是三惡行——身惡行、口惡行、意惡行，三想——欲想、恚想、害想，三覺——欲覺、恚覺、害覺，三界——欲界、恚界、害界。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六一四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有異比丘來詣佛所，稽首佛足，退坐一面，白佛言：「世尊！如所說『大丈夫』。云何名大丈夫、非大丈夫？」
佛告比丘：「善哉！善哉！比丘能問如來大丈夫義。諦聽，善思，當爲汝說。若比丘身身觀念住，彼身身觀念住已，心不離欲，不得解脫，盡諸有漏，我說彼非為大丈夫。所以者何？心不解脫故。若比丘受、心、法法觀念住，心不離欲，不得解脫，盡諸有漏，我不說彼為大丈夫。所以者何？心不解脫故。
「若比丘身身觀念住，心得離欲，心得解脫，盡諸有漏，我說彼為大丈夫也。所以者何？心解脫故。若受、心、法法觀念住，受、心、法法觀念住已，心離貪慾，心得解脫，盡諸有漏，我說彼為大丈夫也。所以者何？心解脫故。是名，比丘！大丈夫及非大丈夫。」
佛說此經已，諸比丘聞佛所說，歡喜隨喜，禮足而去
現代漢語譯本 就像三種不善的根源一樣，也有三種惡行——身體的惡行、語言的惡行、意念的惡行，三種想法——慾望的想法、嗔恨的想法、傷害的想法，三種感覺——慾望的感覺、嗔恨的感覺、傷害的感覺，三個界域——慾望的界域、嗔恨的界域、傷害的界域。 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。
（***）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，有一位比丘來到佛陀的住所，向佛陀的腳行禮，然後退坐在一旁，對佛陀說：『世尊！您所說的「大丈夫」，怎樣才算是大丈夫，怎樣又不是大丈夫呢？』 佛陀告訴比丘：『好啊！好啊！比丘你能夠問如來關於大丈夫的意義。仔細聽，好好思考，我將為你解說。如果比丘在觀察身體時，心仍然沒有離開慾望，沒有得到解脫，沒有斷盡所有的煩惱，我說他不是大丈夫。為什麼呢？因為他的心沒有解脫。如果比丘在觀察感受、心念、法時，心仍然沒有離開慾望，沒有得到解脫，沒有斷盡所有的煩惱，我也不說他是大丈夫。為什麼呢？因為他的心沒有解脫。』 『如果比丘在觀察身體時，心能夠離開慾望，心能夠得到解脫，能夠斷盡所有的煩惱，我說他就是大丈夫。為什麼呢？因為他的心解脫了。如果比丘在觀察感受、心念、法時，心能夠離開貪慾，心能夠得到解脫，能夠斷盡所有的煩惱，我說他就是大丈夫。為什麼呢？因為他的心解脫了。這就是，比丘！大丈夫和非大丈夫的定義。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地隨喜，行禮后離去。
English version Just like the three unwholesome roots, there are also three evil actions—evil actions of body, evil actions of speech, and evil actions of mind; three thoughts—thoughts of desire, thoughts of hatred, and thoughts of harm; three feelings—feelings of desire, feelings of hatred, and feelings of harm; three realms—the realm of desire, the realm of hatred, and the realm of harm. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(***)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti.
Then, a certain monk came to the Buddha, bowed down at the Buddha's feet, and sat down to one side. He said to the Buddha, 'Venerable Sir, as it is said, 「a great man.」 What is called a great man, and what is not a great man?' The Buddha said to the monk, 'Good, good! It is good that you, a monk, can ask the Tathagata about the meaning of a great man. Listen carefully, think well, and I will explain it to you. If a monk dwells contemplating the body in the body, and having dwelt contemplating the body in the body, his mind does not depart from desire, does not attain liberation, and does not exhaust all outflows, I say that he is not a great man. Why is that? Because his mind is not liberated. If a monk dwells contemplating feelings, mind, and dharmas in feelings, mind, and dharmas, and his mind does not depart from desire, does not attain liberation, and does not exhaust all outflows, I do not say that he is a great man. Why is that? Because his mind is not liberated.' 'If a monk dwells contemplating the body in the body, and his mind departs from desire, his mind attains liberation, and he exhausts all outflows, I say that he is a great man. Why is that? Because his mind is liberated. If a monk dwells contemplating feelings, mind, and dharmas in feelings, mind, and dharmas, and his mind departs from greed, his mind attains liberation, and he exhausts all outflows, I say that he is a great man. Why is that? Because his mind is liberated. This, monk, is the definition of a great man and not a great man.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, rejoiced and were pleased, and after paying their respects, they departed.
。
（六一五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，尊者阿難晨朝著衣持缽，入舍衛城乞食，于路中思惟：「我今先至比丘尼寺。」即往比丘尼寺。
諸比丘尼遙見尊者阿難來，疾敷床座，請令就座。
時，諸比丘尼禮尊者阿難足，退坐一面，白尊者阿難：「我等諸比丘尼修四念處繫心住，自知前後升降。」
尊者阿難告諸比丘尼：「善哉！善哉！姊妹！當如汝等所說而學，凡修習四念處善繫心住者，應如是知前後升降。」
時，尊者阿難為諸比丘尼種種說法，種種說法已，從座起去。
爾時，尊者阿難於舍衛城中乞食還，舉衣缽，洗足已，詣世尊所，稽首佛足，退坐一面。以比丘尼所說具白世尊。
佛告阿難：「善哉！善哉！應如是學四念處善繫心住，知前後升降。所以者何？心於外求，然後制令求其心，散亂心、不解脫皆如實知。若比丘于身身觀念住，于彼身身觀念住已，若身耽睡，心法懈怠，彼比丘當起凈信，取于凈相，起凈信心；憶念凈相已，其心則悅，悅已生喜；其心喜已，身則猗息；身猗息已，則受身樂；受身樂已，其心則定
現代漢語譯本 （六一五） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，尊者阿難早上穿好衣服，拿著缽，進入舍衛城乞食，在路上思索：『我今天先去比丘尼寺。』就前往比丘尼寺。 眾比丘尼遠遠看見尊者阿難來了，趕緊鋪好床座，請他坐下。 當時，眾比丘尼禮拜尊者阿難的腳，退坐在一旁，對尊者阿難說：『我們這些比丘尼修習四念處，繫心安住，自己知道前後升降。』 尊者阿難告訴眾比丘尼：『好啊！好啊！姐妹們！應當像你們所說的那樣學習，凡是修習四念處，善於繫心安住的人，應當像這樣知道前後升降。』 當時，尊者阿難為眾比丘尼說了種種佛法，說完種種佛法后，就從座位起身離開了。 當時，尊者阿難在舍衛城中乞食回來，收好衣缽，洗完腳后，前往世尊那裡，頂禮佛足，退坐在一旁。把比丘尼所說的話全部告訴了世尊。 佛告訴阿難：『好啊！好啊！應當像這樣學習四念處，善於繫心安住，知道前後升降。為什麼呢？心向外追求，然後制止它，讓它追求自己的心，散亂的心、不解脫的心，都如實知道。如果比丘在身上觀察身，安住于身身觀念，如果身體昏沉，心法懈怠，這位比丘應當生起清凈的信心，取清凈的相，生起清凈的信心；憶念清凈的相后，他的心就會喜悅，喜悅后就會生起喜樂；他的心喜樂后，身體就會輕安；身體輕安后，就會感受到身體的快樂；感受到身體的快樂后，他的心就會安定。』
English version (615) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, Venerable Ananda, in the morning, having dressed and taken his bowl, entered Savatthi to beg for alms. On the way, he thought, 'Today, I will first go to the nunnery.' And so he went to the nunnery. The nuns, seeing Venerable Ananda coming from afar, quickly spread out seats and invited him to sit down. Then, the nuns, having paid homage to Venerable Ananda's feet, sat down to one side and said to Venerable Ananda, 'We nuns, practicing the four foundations of mindfulness, dwell with our minds focused, and we know our progress and decline.' Venerable Ananda said to the nuns, 'Good! Good! Sisters! You should learn as you have said. Those who practice the four foundations of mindfulness, dwelling with their minds well-focused, should know their progress and decline in this way.' Then, Venerable Ananda taught the nuns in various ways. Having taught in various ways, he rose from his seat and departed. Then, Venerable Ananda, having returned from begging for alms in Savatthi, put away his robe and bowl, washed his feet, and went to the Blessed One. Having paid homage to the Buddha's feet, he sat down to one side. He told the Blessed One everything the nuns had said. The Buddha said to Ananda, 'Good! Good! One should learn in this way, practicing the four foundations of mindfulness, dwelling with the mind well-focused, and knowing progress and decline. Why is that? The mind seeks externally, and then one controls it, making it seek its own mind. One knows as it really is the scattered mind and the unliberated mind. If a bhikkhu dwells contemplating the body in the body, having dwelt contemplating the body in the body, if the body is drowsy and the mind is sluggish, that bhikkhu should arouse pure faith, take up a pure sign, and arouse pure faith; having recollected the pure sign, his mind will be joyful, and having joy, he will experience happiness; having happiness, his body will be tranquil; having tranquility, he will experience bodily pleasure; having experienced bodily pleasure, his mind will be concentrated.'
。心定者，聖弟子當作是學：『我於此義，外散之心攝令休息，不起覺想及已觀想，無覺無觀，舍念樂住；樂住已，如實知。』受、心、法念亦如是說。」
佛說此經已，尊者阿難聞佛所說，歡喜奉行。
（六一六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當取自心相，莫令外散。所以者何？若彼比丘愚癡、不辨、不善，不取自心相而取外相，然後退減，自生障閡。譬如廚士愚癡、不辨，不善巧便調和眾味，奉養尊主，酸咸酢淡，不適其意。不能善取尊主所嗜，酸咸酢淡，眾味之和。不能親侍尊主左右，司其所須，聽其所欲，善取其心，而自用意調和眾味，以奉尊主。若不適其意，尊主不悅，不悅故不蒙爵賞，亦不愛念。愚癡比丘亦復如是，不辨、不善，于身身觀住，不能除斷上煩惱，不能攝取其心，亦復不得內心寂靜，不得勝妙正念正知，亦復不得四種增上心法、現法樂住、本所未得安隱涅槃，是名比丘愚癡、不辨、不善，不能善攝內心之相而取外相，自生障閡。
「若有比丘黠慧才辯，善巧方便，取內心已，然後取于外相，彼於後時終不退減，自生障閡
現代漢語譯本：心意安定的人，聖弟子應當這樣學習：『我對於這個道理，要將向外散亂的心收攝回來，不起覺想和已有的觀想，達到無覺無觀的狀態，捨棄雜念，安住于喜樂之中；安住于喜樂之後，如實地了知。』感受、心念、法念也應當這樣說。 佛陀說完這部經后，尊者阿難聽聞佛陀所說，歡喜地接受並奉行。 （六一六） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴各位比丘：『應當攝取自己的心相，不要讓它向外散亂。為什麼呢？如果那個比丘愚癡、不明事理、不善巧，不攝取自己的心相而攝取外在的表象，之後就會退步減損，自己產生障礙。譬如廚師愚癡、不明事理、不善於調和各種味道，來奉養尊主，酸、咸、醋、淡，不合尊主的心意。不能很好地瞭解尊主所喜愛的，酸、咸、醋、淡，各種味道的調和。不能親自侍奉在尊主左右，管理他所需要的，聽從他的意願，善於瞭解他的心意，卻自作主張地調和各種味道，來奉養尊主。如果不能合他的心意，尊主就會不高興，不高興就不會得到賞賜，也不會被喜愛。愚癡的比丘也是這樣，不明事理、不善巧，在身觀身而住，不能去除上層的煩惱，不能攝取自己的心，也不能得到內心的寂靜，不能得到殊勝的正念正知，也不能得到四種增上心法、現法樂住、原本沒有得到的安穩涅槃，這就是比丘愚癡、不明事理、不善巧，不能很好地攝取內心的表象而攝取外在的表象，自己產生障礙。 『如果有比丘聰明有才辯，善於運用方便，攝取內心之後，然後再攝取外在的表象，他之後就不會退步減損，自己產生障礙。』
English version: A person whose mind is settled, a noble disciple should learn thus: 『Regarding this meaning, I will gather in my mind that scatters outwards, causing it to rest, not giving rise to thoughts or already formed conceptions, being without thought and without conception, abandoning distractions and dwelling in joy; having dwelt in joy, I will know it as it truly is.』 The same should be said of feelings, mind, and dharma. After the Buddha finished speaking this sutra, Venerable Ananda, having heard what the Buddha said, joyfully accepted and practiced it. (616) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One addressed the monks: 『You should take hold of the image of your own mind, and not let it scatter outwards. Why is that? If that monk is foolish, undiscriminating, and unskilled, not taking hold of the image of his own mind but taking hold of external appearances, then he will decline and diminish, creating obstacles for himself. It is like a cook who is foolish, undiscriminating, and unskilled in harmonizing various flavors, offering them to his master, the sour, salty, vinegary, and bland, not suiting his master's taste. He cannot skillfully discern what his master likes, the sour, salty, vinegary, and bland, the harmony of various flavors. He cannot personally attend to his master's side, managing what he needs, listening to his desires, skillfully understanding his mind, but instead, he arbitrarily harmonizes various flavors to offer to his master. If it does not suit his taste, the master will be displeased, and because of his displeasure, he will not receive rewards or be loved. A foolish monk is also like this, undiscriminating and unskilled, dwelling in contemplation of the body, unable to eliminate the higher defilements, unable to gather in his own mind, and also unable to attain inner tranquility, unable to attain superior right mindfulness and right knowledge, and also unable to attain the four kinds of higher mind practices, the present-life dwelling in joy, and the secure Nirvana that was not previously attained. This is called a monk who is foolish, undiscriminating, and unskilled, unable to skillfully take hold of the image of his own mind but taking hold of external appearances, creating obstacles for himself.』 『If there is a monk who is clever and eloquent, skilled in using skillful means, having taken hold of his inner mind, and then taking hold of external appearances, he will not decline or diminish later, creating obstacles for himself.』
。譬如廚士黠慧聰辯，善巧方便，供養尊主，能調眾味，酸咸酢淡，善取尊主所嗜之相，而和眾味，以應其心，聽其尊主所欲之味，數以奉之，尊主悅已，必得爵祿，愛念倍重。如是黠慧廚士善取尊主之心，比丘亦復如是。身身觀念住，斷上煩惱，善攝其心，內心寂止，正念正知，得四增心法，現法樂住，得所未得安隱涅槃，是名比丘黠慧辯才，善巧方便，取內心相，攝持外相，終無退減，自生障閡，受、心、法觀亦復如是。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六一七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「過去世時有一鳥，名曰羅婆，為鷹所捉，飛騰虛空，于空鳴喚言：『我不自覺，忽遭此難，我坐舍離父母境界而游他處，故遭此難。如何今日為他所困，不得自在。』鷹語羅婆：『汝當何處自有境界而得自在？』羅婆答言：『我于田耕壟中自有境界，足免諸難，是為我家父母境界。』
「鷹于羅婆起憍慢言：『放汝令去，還耕壟中，能得脫以不？』於是羅婆得脫鷹爪，還到耕壟大塊之下，安住止處，然後于塊上欲與鷹斗
現代漢語譯本：譬如一個聰慧機敏的廚師，善於運用各種巧妙的方法，來侍奉他的主人。他能調和各種味道，無論是酸、咸、醋、淡，都能準確地把握主人喜歡的口味，並以此來調配各種菜餚，以滿足主人的心意。他會仔細聆聽主人想要的味道，並多次奉上，主人因此感到高興，必然會給予他爵位和俸祿，更加喜愛和重視他。就像這樣，一個聰慧的廚師善於揣摩主人的心思，比丘也是如此。他專注于觀察自己的身體，斷除內心的煩惱，善於控制自己的心念，使內心平靜止息。他以正念和正知來修行，獲得四種增上心法，在當下體驗到安樂的境界，最終獲得從未有過的安穩涅槃。這就是比丘的聰慧和辯才，他善於運用各種巧妙的方法，來觀察自己的內心，並控制外在的言行，最終不會退步，也不會給自己製造障礙。對於感受、心念和法的觀察也是如此。 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地奉行。 （六一七） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『過去世的時候，有一隻鳥，名叫羅婆，被老鷹抓住了，在空中飛騰。它在空中鳴叫著說：「我沒有意識到，突然遭遇了這樣的災難。我因為離開了父母的領地，到其他地方遊玩，所以才遭遇了這樣的災難。今天我被它困住，不能自由。」老鷹對羅婆說：「你到哪裡才能有自己的領地，獲得自由呢？」羅婆回答說：「我在田地耕作的壟溝里有自己的領地，可以避免各種災難，那是我的家，也是我父母的領地。」』 『老鷹對羅婆產生了傲慢之心，說：「我放你走，讓你回到耕作的壟溝里，你就能逃脫嗎？」於是，羅婆掙脫了老鷹的爪子，回到了耕作壟溝的大土塊下面，安穩地停了下來。然後，它站在土塊上，想要和老鷹搏鬥。』
English version: For example, a clever and intelligent cook, skilled in various skillful means, serves his master. He can adjust all flavors, whether sour, salty, vinegary, or bland, accurately grasping the master's preferred tastes. He uses this to prepare various dishes to satisfy the master's heart. He carefully listens to the flavors the master desires and presents them repeatedly. The master, pleased, will surely grant him titles and rewards, loving and valuing him even more. Just like this, a clever cook is good at understanding his master's mind, and so is a bhikkhu. He focuses on observing his own body, cutting off inner afflictions, skillfully controlling his mind, and making his inner mind calm and still. He practices with right mindfulness and right knowledge, attaining the four enhancements of the mind, experiencing the bliss of the present moment, and ultimately achieving the never-before-attained peaceful Nirvana. This is the bhikkhu's cleverness and eloquence. He is skilled in using various skillful means to observe his own mind and control his external actions, ultimately not regressing or creating obstacles for himself. The observation of feelings, mind, and dharma is also the same. After the Buddha finished speaking this sutra, all the bhikkhus, having heard the Buddha's teachings, joyfully practiced them. (617) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the bhikkhus: 'In the past, there was a bird named Lava, who was caught by a hawk and was flying in the sky. It cried out in the sky, saying, "I was not aware, and suddenly encountered this disaster. Because I left my parents' territory and went to other places to play, I encountered this disaster. Today, I am trapped by it and cannot be free." The hawk said to Lava, "Where can you have your own territory and gain freedom?" Lava replied, "In the furrows of the cultivated field, I have my own territory, which can avoid all disasters. That is my home and my parents' territory."' 'The hawk became arrogant towards Lava, saying, "I will let you go and return to the furrows of the cultivated field. Can you escape then?" Thereupon, Lava escaped from the hawk's claws and returned to the large clod of earth in the furrows of the cultivated field, where it rested securely. Then, it stood on the clod, wanting to fight the hawk.'
。
「鷹則大怒，彼是小鳥，敢與我鬥，瞋恚極盛，駿飛直搏，於是羅婆入于塊下，鷹鳥飛勢，臆沖堅塊，碎身即死。
「時，羅婆鳥深伏塊下，仰說偈言：
「『鷹鳥用力來， 羅婆依自界， 乘瞋猛盛力， 致禍碎其身。 我具足通達， 依于自境界， 伏怨心隨喜， 自觀欣其力。 設汝有兇愚， 百千龍象力， 不如我智慧， 十六分之一。 觀我智殊勝， 摧滅于蒼鷹。』
「如是，比丘！如彼鷹鳥，愚癡自舍所親父母境界，游於他處，致斯災患。汝等比丘亦應如是，于自境界所行之處，應善守持，離他境界，應當學。
「比丘！他處他境界者，謂五欲境界，眼見可意、受、念妙色，欲心染著；耳識聲、鼻識香、舌識味、身識觸，可意、受、念妙觸，欲心染著。是名比丘他處他境界。比丘！自處父母境界者，謂四念處。云何為四？謂身身觀念處，受、心、法法觀念處。是故，比丘！于自行處父母境界而自遊行，遠離他處他境界，應當學。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六一八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本 老鷹非常憤怒，心想：『它不過是一隻小鳥，竟敢與我搏鬥！』它怒火中燒，猛地飛撲過去。這時，羅婆鳥躲到一塊石頭下面，老鷹飛速衝撞，胸部撞在堅硬的石頭上，頓時粉身碎骨，當場斃命。 當時，羅婆鳥深深地藏在石頭下面，仰頭說道： 『老鷹用盡全力來攻擊，羅婆鳥卻安守自己的地盤；它憑藉憤怒的強大力量，導致自己身亡。我完全通達事理，安守自己的領域；我心懷喜悅地看著仇敵，欣賞自己的力量。即使你愚蠢兇殘，擁有千百條龍象的力量，也不如我智慧的十六分之一。看我智慧多麼殊勝，竟然能摧毀蒼鷹！』 『比丘們！就像那隻老鷹一樣，愚蠢地捨棄自己父母的領地，跑到別處，招致這樣的災禍。你們這些比丘也應該這樣，在自己所行之處，要好好守護，遠離他人的領地，應當學習。』 『比丘們！他處他人的領地，指的是五欲的境界，眼睛看到喜歡的事物，心中產生感受、念頭和美好的想法，心生貪戀；耳朵聽到聲音、鼻子聞到香味、舌頭嚐到味道、身體感受到觸覺，這些都是令人喜歡、產生感受、念頭和美好的觸覺，使人心生貪戀。這叫做比丘他處他人的領地。比丘們！自己父母的領地，指的是四念處。什麼是四念處呢？就是身念處、受念處、心念處、法念處。因此，比丘們！要在自己所行之處，守護父母的領地，遠離他處他人的領地，應當學習。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地奉行。 （六一八） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version The hawk was furious, thinking, 'It's just a small bird, how dare it fight me!' Consumed by anger, it swooped down. At that moment, the rova bird hid under a rock. The hawk crashed at full speed, its chest hitting the hard rock, instantly shattering its body and dying on the spot. Then, the rova bird, deeply hidden under the rock, looked up and said: 'The hawk came with all its might, but the rova bird stayed within its own territory; it relied on the fierce power of anger, leading to its own demise. I fully understand the truth, staying within my own domain; I watch my enemy with joy, admiring my own strength. Even if you are foolish and cruel, possessing the strength of a thousand dragons and elephants, you are not equal to one-sixteenth of my wisdom. See how superior my wisdom is, that I could destroy the hawk!' 'Monks! Just like that hawk, foolishly abandoning its parents' territory and going elsewhere, it brought about such disaster. You monks should also be like this, in your own place of practice, you must guard it well, stay away from others' territories, you should learn this.' 'Monks! The territory of others refers to the realm of the five desires: the eyes seeing pleasing things, giving rise to feelings, thoughts, and beautiful ideas, causing attachment; the ears hearing sounds, the nose smelling fragrances, the tongue tasting flavors, the body feeling touch, all these are pleasing, giving rise to feelings, thoughts, and beautiful sensations, causing attachment. This is called the territory of others for monks. Monks! The territory of one's own parents refers to the four foundations of mindfulness. What are the four foundations of mindfulness? They are mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of phenomena. Therefore, monks! In your own place of practice, guard the territory of your parents, stay away from the territory of others, you should learn this.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (618) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
爾時，世尊告諸比丘：「於四念處多修習，當得四果，四種福利。云何為四？謂須陀洹果、斯陀含果、阿那含果、阿羅漢果。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六一九）
如是我聞：
一時，佛在拘薩羅人間遊行，于私伽陀聚落北身恕林中。
爾時，世尊告諸比丘：「過去世時有緣幢伎師，肩上豎幢，語弟子言：『汝等於幢上下向護我，我亦護汝，迭相護持，遊行嬉戲，多得財利。』時，伎弟子語伎師言：『不如所言，但當各各自愛護，遊行嬉戲，多得財利，身得無為安隱而下。』伎師答言：『如汝所言，各自愛護，然其此義亦如我說，己自護時即是護他，他自護時亦是護己；心自親近，修習隨護作證，是名自護護他。云何護他自護，不恐怖他、不違他、不害他，慈心哀彼，是名護他自護。』是故，比丘！當如是學。自護者修四念處，護他者亦修四念處。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六二〇）
如是我聞：
一時，佛住王舍城迦蘭陀竹園。
爾時，世尊告諸比丘：「大雪山中，寒冰險處，尚無猿猴，況復有人。或復有山，猿猴所居，而無有人
現代漢語譯本 當時，世尊告訴眾比丘：『如果能經常修習四念處，就能獲得四種果位，四種利益。哪四種呢？就是須陀洹果、斯陀含果、阿那含果和阿羅漢果。』 佛說完這部經后，眾比丘聽了佛的教誨，都歡喜地遵照奉行。
（六一九） 我是這樣聽說的： 有一次，佛陀在拘薩羅國的人間游化，住在私伽陀村落北邊的身恕林中。 當時，世尊告訴眾比丘：『過去世時，有一個緣幢的雜技藝人，肩上豎著一根長竿，對他的弟子說：『你們在竿子的上下兩端互相保護我，我也保護你們，互相扶持，這樣表演嬉戲，就能獲得很多財利。』當時，雜技弟對雜技藝人說：『不如你說的，我們不如各自保護自己，這樣表演嬉戲，也能獲得很多財利，而且身體也能安穩地下來。』雜技藝人回答說：『就像你說的，各自保護自己，但這個道理也像我說的，自己保護自己的時候也就是在保護他人，他人保護自己的時候也就是在保護自己；內心親近，修習隨護作證，這叫做自己保護自己也保護他人。怎樣叫做保護他人也保護自己呢？就是不恐嚇他人、不違揹他人、不傷害他人，用慈悲心對待他們，這叫做保護他人也保護自己。』所以，比丘們！應當這樣學習。自己保護自己的人要修習四念處，保護他人的人也要修習四念處。』 佛說完這部經后，眾比丘聽了佛的教誨，都歡喜地遵照奉行。
（六二〇） 我是這樣聽說的： 有一次，佛陀住在王舍城的迦蘭陀竹園。 當時，世尊告訴眾比丘：『在大雪山中，寒冷冰凍的險峻之地，尚且沒有猿猴居住，更何況是人呢。或者有的山，猿猴可以居住，卻沒有人類居住。
English version At that time, the World-Honored One told the bhikkhus: 'If you frequently cultivate the four foundations of mindfulness, you will attain the four fruits and four benefits. What are the four? They are the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, and the fruit of Arahantship.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha had said, joyfully practiced accordingly.
(619) Thus have I heard: At one time, the Buddha was traveling in the human realm of Kosala, residing in the Shinsu Grove north of the village of Sigadha. At that time, the World-Honored One told the bhikkhus: 'In the past, there was a rope-walking acrobat who held a pole on his shoulder and said to his disciple: 'You protect me from above and below on the pole, and I will protect you. By supporting each other, we can perform and have fun, and gain much profit.' At that time, the acrobat's disciple said to the acrobat: 'It's not as you say. We should each protect ourselves. By performing and having fun, we can also gain much profit, and our bodies can safely come down.' The acrobat replied: 'As you say, each protects themselves, but this principle is also as I said. When one protects oneself, one is also protecting others, and when others protect themselves, they are also protecting oneself; when the mind is close, cultivating and guarding, this is called protecting oneself and others. How is it that protecting others is also protecting oneself? It is by not frightening others, not opposing others, not harming others, and treating them with compassion. This is called protecting others and oneself.' Therefore, bhikkhus! You should learn in this way. Those who protect themselves should cultivate the four foundations of mindfulness, and those who protect others should also cultivate the four foundations of mindfulness.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha had said, joyfully practiced accordingly.
(620) Thus have I heard: At one time, the Buddha was residing in the Bamboo Grove of Kalandaka in Rajagriha. At that time, the World-Honored One told the bhikkhus: 'In the great snowy mountains, in the cold and dangerous places, there are not even monkeys, let alone people. Or there are mountains where monkeys live, but no humans live.'
。或復有山，人獸共居，于猿猴行處，獵師以黐膠涂其草上，有黠猿猴遠避而去，愚癡猿猴不能遠避，以手小觸，即膠其手；復以二手欲解求脫，即膠二手；以足求解，復膠其足；以口嚙草，輒復膠口。五處同膠，聯捲臥地。獵師既至，即以杖貫，擔負而去。
「比丘當知，愚癡猿猴舍自境界父母居處，游他境界，致斯苦惱。如是，比丘！愚癡凡夫依聚落住，晨朝著衣持缽，入村乞食，不善護身，不守根門，眼見色已，則生染著；耳聲、鼻香、舌味、身觸，皆生染著。愚癡比丘內根外境被五縛已，隨魔所欲。是故，比丘！當如是學，于自所行處父母境界依止而住，莫隨他處他境界行。云何比丘自所行處父母境界？謂四念處——身身觀念住，受、心、法法觀念住。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六二一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。時，尊者阿難與眾多比丘詣世尊所，稽首禮足，退坐一面。
尊者阿難白佛言：「世尊！此諸年少比丘當云何教授？云何為其說法？」
佛告阿難：「此諸年少比丘當以四念處教令修習
現代漢語譯本：或者還有山，（猿猴）共同居住在那裡，在猿猴經常活動的地方，獵人把粘膠塗在草上，聰明的猿猴遠遠地避開，愚蠢的猿猴不能遠遠避開，用手稍微一碰，手就被粘住了；又用兩隻手想解脫，兩隻手也被粘住了；用腳想解脫，腳也被粘住了；用嘴去咬草，嘴也被粘住了。五個地方都被粘住，蜷縮著躺在地上。獵人來了，就用棍子穿過它們，挑著擔走了。 『比丘們應當知道，愚蠢的猿猴捨棄自己生活的地方和父母的居所，到其他地方遊蕩，導致這樣的痛苦。同樣，比丘們！愚蠢的凡夫依靠村落居住，早晨穿好衣服拿著缽，進入村子乞食，不善於保護自己，不守護根門，眼睛看到顏色后，就產生貪戀；耳朵聽到聲音、鼻子聞到香味、舌頭嚐到味道、身體接觸到感覺，都產生貪戀。愚蠢的比丘內在的根和外在的境被五種束縛捆住后，就隨魔的意願而行。因此，比丘們！應當這樣學習，在自己所行的地方和父母的境界依止而住，不要跟隨其他地方和其他境界而行。什麼是比丘自己所行的地方和父母的境界呢？就是四念處——身體上觀察身體而住，感受、心、法上觀察感受、心、法而住。』 佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。 （六二一） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。當時，尊者阿難與眾多比丘來到世尊那裡，頂禮佛足，退坐在一旁。 尊者阿難對佛說：『世尊！這些年輕的比丘應當如何教導？應當如何為他們說法？』 佛告訴阿難：『應當用四念處教導這些年輕的比丘，讓他們修習。』
English version: Or there are mountains where monkeys live together. In places where monkeys often travel, hunters smear sticky glue on the grass. Clever monkeys avoid it from afar, but foolish monkeys cannot avoid it. They touch it slightly with a hand, and their hand gets stuck. They try to free themselves with both hands, and both hands get stuck. They try to free themselves with their feet, and their feet get stuck. They try to bite the grass with their mouth, and their mouth gets stuck. All five places are stuck, and they lie curled up on the ground. When the hunter arrives, he pierces them with a stick and carries them away. 'Monks, you should know that foolish monkeys abandon their own territory and their parents' dwelling, wandering into other territories, leading to such suffering. Likewise, monks! Foolish ordinary people rely on villages to live, and in the morning, they put on their robes and carry their bowls, entering the village to beg for food. They are not good at protecting themselves, and they do not guard their sense doors. When their eyes see a color, they become attached. When their ears hear a sound, their noses smell a fragrance, their tongues taste a flavor, and their bodies feel a touch, they all become attached. Foolish monks, with their inner senses and outer objects bound by the five fetters, follow the desires of Mara. Therefore, monks! You should learn in this way, dwelling in your own territory and your parents' realm, and not follow other places and other realms. What is the monk's own territory and parents' realm? It is the four foundations of mindfulness—dwelling in contemplation of the body as body, of feelings, of mind, and of mental objects as mental objects.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (621) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the Venerable Ananda, along with many monks, went to where the World Honored One was, bowed their heads at his feet, and sat down to one side. The Venerable Ananda said to the Buddha, 'World Honored One! How should these young monks be instructed? How should the Dharma be taught to them?' The Buddha told Ananda, 'These young monks should be taught and trained in the four foundations of mindfulness.'
。云何為四？謂身身觀念住，精勤方便，不放逸行，正智正念，寂定於心，乃至知身；受、心、法法觀念住，精勤方便，不放逸行，正念正智，寂靜於心，乃至知法。所以者何？若比丘住學地者，未得進上，志求安隱涅槃時，身身觀念住，精勤方便，不放逸行，正念正智，寂靜於心；受、心、法法觀念住，精勤方便，不放逸行，正念正智，寂靜於心，乃至於法遠離。若阿羅漢諸漏已盡，所作已作，舍諸重擔，盡諸有結，正知善解脫，當於彼時亦修身身觀念住，精勤方便，不放逸行，正念正智，寂靜於心；受、心、法法觀念住，乃至於法得遠離。」
時，尊者阿難歡喜隨喜，作禮而去。
（六二二）
如是我聞：
一時，佛在跋祇人間遊行，到鞞舍離國庵羅園中住。
爾時，庵羅女聞世尊跋祇人間遊行至庵羅園中住，即自莊嚴乘車，出鞞舍離城，詣世尊所，恭敬供養。詣庵羅園門，下車步進，遙見世尊與諸大眾圍繞說法。
世尊遙見庵羅女來，語諸比丘：「汝等比丘勤攝心住，正念正智。今庵羅女來，是故誡汝。云何為比丘勤攝心住？若比丘已生惡不善法當斷，生欲、方便，精進攝心
現代漢語譯本：什麼是四種（觀）？即身觀身念住，精勤方便，不放逸地修行，以正知正念，使心寂靜，乃至了知身體；受、心、法觀法念住，精勤方便，不放逸地修行，以正念正知，使心寂靜，乃至了知法。為什麼這樣說呢？如果比丘處於學地，尚未得到提升，志求安穩的涅槃時，身觀身念住，精勤方便，不放逸地修行，以正念正知，使心寂靜；受、心、法觀法念住，精勤方便，不放逸地修行，以正念正知，使心寂靜，乃至對於法達到遠離。如果阿羅漢諸漏已盡，所作已作，捨棄一切重擔，斷盡一切有結，正知善解脫，當在那時也修習身觀身念住，精勤方便，不放逸地修行，以正念正知，使心寂靜；受、心、法觀法念住，乃至對於法達到遠離。 當時，尊者阿難歡喜隨喜，作禮而去。 （六二二） 如是我聞： 一時，佛在跋祇人間游化，到達鞞舍離國的庵羅園中居住。 當時，庵羅女聽說世尊在跋祇人間游化，到達庵羅園中居住，就自己打扮好，乘坐馬車，出鞞舍離城，前往世尊所在的地方，恭敬供養。到達庵羅園門口，下車步行進入，遠遠看見世尊被眾多大眾圍繞著說法。 世尊遠遠看見庵羅女前來，告訴眾比丘：『你們比丘要勤勉地攝持心念，保持正念正知。現在庵羅女來了，所以告誡你們。什麼是比丘勤勉地攝持心念呢？如果比丘已經生起的惡不善法應當斷除，生起欲求、方便，精進地攝持心念』
English version: What are the four? They are the establishment of mindfulness of the body in the body, diligently and skillfully practicing, not being negligent, with right knowledge and right mindfulness, calming the mind, and thus knowing the body; the establishment of mindfulness of feelings, mind, and dharmas in feelings, mind, and dharmas, diligently and skillfully practicing, not being negligent, with right mindfulness and right knowledge, calming the mind, and thus knowing the dharmas. Why is this so? If a bhikkhu is in the stage of learning, not yet advanced, and aspires to the peaceful Nirvana, he establishes mindfulness of the body in the body, diligently and skillfully practicing, not being negligent, with right mindfulness and right knowledge, calming the mind; he establishes mindfulness of feelings, mind, and dharmas in feelings, mind, and dharmas, diligently and skillfully practicing, not being negligent, with right mindfulness and right knowledge, calming the mind, and thus achieving detachment from the dharmas. If an Arhat has exhausted all outflows, done what needs to be done, laid down all burdens, broken all fetters of existence, and has right knowledge of good liberation, at that time he also practices the establishment of mindfulness of the body in the body, diligently and skillfully practicing, not being negligent, with right mindfulness and right knowledge, calming the mind; he establishes mindfulness of feelings, mind, and dharmas in feelings, mind, and dharmas, and thus achieves detachment from the dharmas. At that time, Venerable Ananda rejoiced and expressed his approval, then bowed and departed. (622) Thus have I heard: At one time, the Buddha was traveling in the region of Vajji, and arrived at the Ambara Garden in the country of Vesali, where he stayed. At that time, Ambara, the woman, heard that the World Honored One was traveling in the region of Vajji and had arrived at the Ambara Garden, so she adorned herself, rode in her carriage, left the city of Vesali, and went to where the World Honored One was, to respectfully make offerings. Arriving at the gate of the Ambara Garden, she got out of her carriage and walked in, and from afar she saw the World Honored One surrounded by a large assembly, teaching the Dharma. The World Honored One, seeing Ambara coming from afar, said to the bhikkhus: 'You bhikkhus should diligently restrain your minds, and maintain right mindfulness and right knowledge. Now Ambara is coming, therefore I admonish you. What is it for a bhikkhu to diligently restrain his mind? If a bhikkhu has already generated evil and unwholesome dharmas, he should abandon them, generate desire, skillful means, and diligently restrain his mind.'
。未生惡不善法不令起，未生善法令生，已生善法令住不忘，修習增滿，生欲、方便，精勤攝心，是名比丘勤攝心住。
「云何名比丘正智？若比丘去來威儀常隨正智，回顧視瞻，屈伸俯仰，執持衣缽，行住坐臥，眠覺語默，皆隨正智住，是正智。
「云何正念？若比丘內身身觀念住，精勤方便，正智正念，調伏世間貪憂。如是受、心、法法觀念住，精勤方便，正智正念，調伏世間貪憂，是名比丘正念。是故汝等勤攝其心，正智正念，今庵羅女來，是故誡汝。」
時，庵羅女詣世尊所，稽首禮足，卻住一面。
爾時，世尊為庵羅女種種說法，示、教、照、喜；示、教、照、喜已，默然而住。
爾時，庵羅女整衣服，為佛作禮，合掌白佛：「唯愿世尊與諸大眾明日受我請中食。」
爾時，世尊默然受請。庵羅女知世尊默然受請已，稽首禮足，還歸自家，設種種食，佈置床座，晨朝遣使白佛：「時到。」
爾時，世尊與諸大眾詣庵羅女舍，就座而坐。
時，庵羅女手自供養種種飲食。食訖，澡漱、洗缽竟。時，庵羅女持一小床坐于佛前，聽佛說法
現代漢語譯本：對於尚未產生的惡不善法，要阻止它產生；對於尚未產生的善法，要令它產生；對於已經產生的善法，要令它保持不忘，修習增長圓滿。生起慾望、運用方法、精進努力、攝持心念，這叫做比丘勤于攝心而住。
什麼叫做比丘的正智？如果比丘在行走、來去時，威儀舉止都常隨正智；在回顧、觀看、屈身、伸展、俯身、仰頭，執持衣缽，行走、站立、坐下、躺臥，睡眠、覺醒、說話、沉默時，都隨正智而住，這就是正智。
什麼叫做正念？如果比丘在內身觀察身體的實相而住，精勤努力，運用正智正念，調伏世間的貪慾和憂愁。同樣地，在感受、心念、法念上觀察實相而住，精勤努力，運用正智正念，調伏世間的貪慾和憂愁，這叫做比丘的正念。所以你們要勤于攝持心念，運用正智正念。現在庵羅女來了，因此告誡你們。
這時，庵羅女來到世尊所在之處，頂禮佛足，退到一旁站立。
當時，世尊為庵羅女宣說種種佛法，開示、教導、啓發、歡喜；開示、教導、啓發、歡喜之後，便默然不語。
這時，庵羅女整理好衣服，向佛作禮，合掌對佛說：『唯愿世尊和諸位大眾明天接受我的供養，前來用午餐。』
當時，世尊默然接受了邀請。庵羅女知道世尊默然接受邀請后，頂禮佛足，回到自己家中，準備各種食物，佈置好床座，早晨派人稟告佛陀：『時間到了。』
當時，世尊和諸位大眾來到庵羅女的住所，就座而坐。
當時，庵羅女親自供養各種飲食。用完餐后，洗漱、洗缽完畢。這時，庵羅女拿來一張小床，坐在佛陀面前，聽佛說法。 現代漢語譯本：對於尚未生起的惡不善法，要使它不生起；對於尚未生起的善法，要使它生起；對於已經生起的善法，要使它保持不忘，修習增長圓滿。生起欲求、運用方便、精進努力、攝持心意，這稱為比丘勤于攝心而住。
什麼稱為比丘的正智？如果比丘在來去時的威儀舉止，常常隨順正智；在回顧、觀看、屈身、伸展、俯身、仰頭，執持衣缽，行走、站立、坐下、躺臥，睡眠、覺醒、說話、沉默時，都隨順正智而住，這就是正智。
什麼稱為正念？如果比丘在內身觀察身體的實相而住，精勤方便，以正智正念，調伏世間的貪慾和憂愁。同樣地，在感受、心念、法念上觀察實相而住，精勤方便，以正智正念，調伏世間的貪慾和憂愁，這稱為比丘的正念。因此你們要勤于攝持心意，以正智正念。現在庵羅女來了，所以告誡你們。
這時，庵羅女來到世尊所在之處，頂禮佛足，退到一旁站立。
當時，世尊為庵羅女宣說種種佛法，開示、教導、啓發、歡喜；開示、教導、啓發、歡喜之後，便默然不語。
這時，庵羅女整理好衣服，向佛作禮，合掌對佛說：『唯愿世尊和諸位大眾明天接受我的供養，前來用午餐。』
當時，世尊默然接受了邀請。庵羅女知道世尊默然接受邀請后，頂禮佛足，回到自己家中，準備各種食物，佈置好床座，早晨派人稟告佛陀：『時間到了。』
當時，世尊和諸位大眾來到庵羅女的住所，就座而坐。
當時，庵羅女親自供養各種飲食。用完餐后，洗漱、洗缽完畢。這時，庵羅女拿來一張小床，坐在佛陀面前，聽佛說法。
English version: 'Unwholesome states that have not arisen, he prevents from arising; wholesome states that have not arisen, he causes to arise; wholesome states that have arisen, he maintains, without forgetting, cultivates, and brings to fullness. Generating desire, employing means, exerting effort, and focusing the mind, this is called a bhikkhu dwelling with diligence in focusing the mind.'
'What is called a bhikkhu's right knowledge? If a bhikkhu, in his going and coming, maintains right knowledge in his deportment; in looking around, in bending and stretching, in holding his robe and bowl, in walking, standing, sitting, lying down, sleeping, waking, speaking, and being silent, he dwells with right knowledge, this is right knowledge.'
'What is right mindfulness? If a bhikkhu dwells contemplating the body in the body, diligently, with means, with right knowledge and right mindfulness, subduing the greed and distress of the world. Likewise, he dwells contemplating feelings, mind, and mental objects, diligently, with means, with right knowledge and right mindfulness, subduing the greed and distress of the world, this is called a bhikkhu's right mindfulness. Therefore, you should diligently focus your minds, with right knowledge and right mindfulness. Now, Ambapali has come, therefore I admonish you.'
At that time, Ambapali went to where the Blessed One was, bowed down at his feet, and stood to one side.
Then, the Blessed One taught Ambapali in various ways, showing, instructing, inspiring, and gladdening her; having shown, instructed, inspired, and gladdened her, he remained silent.
Then, Ambapali arranged her robe, bowed to the Buddha, and with palms joined, said to the Buddha, 'May the Blessed One and the assembly accept my invitation for the midday meal tomorrow.'
Then, the Blessed One accepted in silence. Ambapali, knowing that the Blessed One had accepted in silence, bowed down at his feet, returned to her own home, prepared various foods, arranged seats, and in the morning sent a messenger to inform the Buddha, 'It is time.'
Then, the Blessed One and the assembly went to Ambapali's residence and sat down.
Then, Ambapali personally served various foods. After the meal, she washed her hands and rinsed her bowl. Then, Ambapali brought a small seat and sat before the Buddha, listening to his teachings. English version: 'He does not allow unwholesome states that have not arisen to arise; he causes wholesome states that have not arisen to arise; he maintains wholesome states that have arisen, without forgetting, cultivates them, and brings them to fullness. Generating desire, employing means, exerting effort, and focusing the mind, this is called a bhikkhu dwelling with diligence in focusing the mind.'
'What is called a bhikkhu's right wisdom? If a bhikkhu, in his going and coming, his deportment is always in accordance with right wisdom; in looking around, in bending and stretching, in bowing and raising his head, in holding his robe and bowl, in walking, standing, sitting, lying down, sleeping, waking, speaking, and being silent, he dwells in accordance with right wisdom, this is right wisdom.'
'What is called right mindfulness? If a bhikkhu dwells contemplating the body in the body, diligently, with means, with right wisdom and right mindfulness, subduing the greed and distress of the world. Likewise, he dwells contemplating feelings, mind, and mental objects, diligently, with means, with right wisdom and right mindfulness, subduing the greed and distress of the world, this is called a bhikkhu's right mindfulness. Therefore, you should diligently focus your minds, with right wisdom and right mindfulness. Now, Ambapali has come, therefore I admonish you.'
At that time, Ambapali went to where the Blessed One was, bowed down at his feet, and stood to one side.
Then, the Blessed One taught Ambapali in various ways, showing, instructing, inspiring, and gladdening her; having shown, instructed, inspired, and gladdened her, he remained silent.
Then, Ambapali arranged her robe, bowed to the Buddha, and with palms joined, said to the Buddha, 'May the Blessed One and the assembly accept my invitation for the midday meal tomorrow.'
Then, the Blessed One accepted in silence. Ambapali, knowing that the Blessed One had accepted in silence, bowed down at his feet, returned to her own home, prepared various foods, arranged seats, and in the morning sent a messenger to inform the Buddha, 'It is time.'
Then, the Blessed One and the assembly went to Ambapali's residence and sat down.
Then, Ambapali personally served various foods. After the meal, she washed her hands and rinsed her bowl. Then, Ambapali brought a small seat and sat before the Buddha, listening to his teachings.
。
爾時，世尊為庵羅女說隨喜偈：
「施者人愛念， 多眾所隨從， 名稱日增高， 遠近皆悉聞， 處眾常和雅， 離慳無所畏。 是故智慧施， 斷慳永無餘。 上生忉利天， 長夜受快樂， 盡壽常修德， 娛樂難陀園， 百種諸天樂， 五欲悅其心。 彼於此人間， 聞佛所說法， 為善逝弟子， 樂彼受化生。」
爾時，世尊為庵羅女種種說法，示、教、照、喜；示、教、照、喜已，從座起而去。
（六二三）
如是我聞：
一時，佛住波羅奈仙人住處鹿野苑中。
爾時，世尊告諸比丘：「世間言美色，世間美色者，能令多人集聚觀看者不？」
諸比丘白佛：「如是，世尊！」
佛告比丘：「若世間美色，世間美色者，又能種種歌舞伎樂，復極令多眾聚集看不？」
比丘白佛：「如是，世尊！」
佛告比丘：「若有世間美色，世間美色者，在於一處，作種種歌舞伎樂戲笑，復有大眾雲集一處，若有士夫不愚不癡，樂樂背苦，貪生畏死，有人語言：『士夫，汝當持滿油缽，於世間美色者所及大眾中過，使一能殺人者，拔刀隨汝，若失一渧油者，輒當斬汝命
現代漢語譯本 當時，世尊為庵羅女說了隨喜的偈頌： 『佈施的人受人愛戴，許多人會跟隨他， 名聲日益增高，遠近的人都聽聞， 處在眾人之中總是和睦文雅，遠離慳吝而無所畏懼。 所以有智慧的人要佈施，斷除慳吝永不殘留。 （佈施者）將往生到忉利天，長久享受快樂， 一生都修習德行，在難陀園中娛樂， 享受百種天上的快樂，五欲使他心滿意足。 他們在此人間，聽聞佛陀所說的法， 成為善逝的弟子，樂於接受教化而往生。』 當時，世尊為庵羅女說了種種佛法，開示、教導、啓發、歡喜；開示、教導、啓發、歡喜之後，便從座位起身離去。
（六二三）
我（阿難）是這樣聽說的：
一時，佛陀住在波羅奈仙人居住的鹿野苑中。
當時，世尊告訴眾比丘：『世間所說的美色，世間的美色，能讓很多人聚集觀看嗎？』
眾比丘回答佛陀：『是的，世尊！』
佛陀告訴比丘：『如果世間的美色，世間的美色，又能進行各種歌舞伎樂，是不是更能讓很多人聚集觀看呢？』
比丘回答佛陀：『是的，世尊！』
佛陀告訴比丘：『如果有世間的美色，世間的美色，在一個地方，進行各種歌舞伎樂嬉笑，又有大眾聚集在一個地方，如果有一個不愚蠢不癡呆的男子，喜歡快樂厭惡痛苦，貪生怕死，有人對他說：『男子，你應當拿著盛滿油的缽，從世間美色所在的地方和大眾中走過，讓一個能殺人的人，拿著刀跟在你後面，如果滴落一滴油，就立刻斬殺你的性命。』
English version At that time, the World Honored One spoke the verses of rejoicing for the Ambapali woman: 'The giver is loved by people, many will follow him, His reputation increases daily, and is heard far and wide, He is always harmonious and refined among the crowd, free from stinginess and without fear. Therefore, the wise should give, cutting off stinginess forever without remainder. (The giver) will be reborn in the Trayastrimsa Heaven, enjoying happiness for a long time, Throughout his life, he will cultivate virtue, and enjoy himself in the Nandana Garden, Enjoying hundreds of heavenly pleasures, the five desires will satisfy his heart. They, in this human world, hear the Dharma spoken by the Buddha, Becoming disciples of the Well-Gone One, they are happy to receive teachings and be reborn.' At that time, the World Honored One spoke various teachings to the Ambapali woman, showing, teaching, illuminating, and gladdening; having shown, taught, illuminated, and gladdened, he rose from his seat and departed.
(623)
Thus have I heard:
At one time, the Buddha was dwelling in the Deer Park at Isipatana, the abode of the seers in Varanasi.
At that time, the World Honored One said to the monks: 'Do the so-called beauties of the world, the beauties of the world, cause many people to gather and watch?'
The monks replied to the Buddha: 'Yes, World Honored One!'
The Buddha said to the monks: 'If the beauties of the world, the beauties of the world, also perform various songs, dances, and music, would they cause even more people to gather and watch?'
The monks replied to the Buddha: 'Yes, World Honored One!'
The Buddha said to the monks: 'If there are beauties of the world, the beauties of the world, in one place, performing various songs, dances, music, and laughter, and there is a large crowd gathered in one place, if there is a man who is not foolish or ignorant, who likes pleasure and dislikes pain, who is greedy for life and afraid of death, and someone says to him: 'Man, you should carry a bowl filled with oil, and pass through the place where the beauties of the world are and among the crowd, and let a man who can kill, follow you with a sword, and if a single drop of oil falls, he will immediately cut off your life.'
。』云何？比丘！彼持油缽士夫能不念油缽，不念殺人者，觀彼伎女及大眾不？」
比丘白佛：「不也，世尊！所以者何？世尊！彼士夫自見其後有拔刀者，常作是念：『我若落油一渧，彼拔刀者當截我頭。』唯一其心，繫念油缽，於世間美色及大眾中徐步而過，不敢顧眄。」
「如是，比丘！若有沙門、婆羅門正身自重，一其心念，不顧聲色，善攝一切心法，住身念處者，則是我弟子，隨我教者。云何為比丘正身自重，一其心念，不顧聲色，攝持一切心法，住身念處。如是，比丘！身身觀念，精勤方便，正智正念，調伏世間貪憂，受、心、法法觀念住亦復如是。是名比丘正身自重，一其心念，不顧聲色，善攝心法，住四念處。」
爾時，世尊即說偈言：
「專心正念， 護持油缽， 自心隨護， 未曾至方， 甚難得過， 勝妙微細， 諸佛所說， 言教利劍。 當一其心， 專精護持， 非彼凡人， 放逸之事， 能入如是， 不放逸教。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六二四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本：『怎麼樣？比丘！那個拿著油缽的人，能不惦記著油缽，不惦記著要殺他的人，而去看那些歌舞伎女和人群嗎？』 比丘回答佛說：『不能，世尊！為什麼呢？世尊！那個人看到後面有拔刀的人，總是想著：『我如果讓油滴落一滴，那個拔刀的人就會砍我的頭。』他一心一意，專注于油缽，在世間的美色和人群中慢慢走過，不敢左顧右盼。』 『是這樣的，比丘！如果有沙門、婆羅門端正自身，重視自身，一心一意，不被聲色所動，善於攝持一切心法，安住于身念處，那麼就是我的弟子，遵循我的教導。怎樣才算是比丘端正自身，重視自身，一心一意，不被聲色所動，攝持一切心法，安住于身念處呢？像這樣，比丘！觀察身體，精勤努力，以正確的智慧和正念，調伏世間的貪慾和憂愁；感受、心、法，也像這樣觀察安住。這就叫做比丘端正自身，重視自身，一心一意，不被聲色所動，善於攝持心法，安住於四念處。』 這時，世尊就說了偈語： 『專心正念，護持油缽， 自心隨護，未曾至方， 甚難得過，勝妙微細， 諸佛所說，言教利劍。 當一其心，專精護持， 非彼凡人，放逸之事， 能入如是，不放逸教。』 佛說完這部經，眾比丘聽了佛所說，歡喜奉行。 （六二四） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。
English version: 'How is it, Bhikkhu? Can that man carrying the oil bowl not think of the oil bowl, not think of the one who would kill him, and instead look at the dancing girls and the crowd?' The Bhikkhu replied to the Buddha, 'No, Venerable Sir! Why is that? Venerable Sir! That man, seeing the one with a drawn sword behind him, always thinks: 『If I let even one drop of oil fall, that one with the drawn sword will cut off my head.』 He is single-minded, focused on the oil bowl, and walks slowly through the beautiful sights and the crowd, not daring to look around.' 'So it is, Bhikkhu! If there is a Samana or Brahmin who is upright and self-respecting, single-minded, not moved by sounds and sights, skilled in controlling all mental states, and dwells in mindfulness of the body, then he is my disciple, following my teachings. How does a Bhikkhu become upright and self-respecting, single-minded, not moved by sounds and sights, controlling all mental states, and dwelling in mindfulness of the body? Like this, Bhikkhu! Observing the body, diligently striving, with right wisdom and right mindfulness, subduing worldly greed and sorrow; feelings, mind, and mental objects are also observed and dwelt upon in the same way. This is called a Bhikkhu being upright and self-respecting, single-minded, not moved by sounds and sights, skilled in controlling mental states, and dwelling in the four foundations of mindfulness.' Then, the Venerable One spoke these verses: 'With focused mindfulness, protect the oil bowl, Guard your own mind, never before reached, Extremely difficult to overcome, supremely subtle, The teachings of the Buddhas, the sword of words. Be single-minded, diligently protect, Not for ordinary people, a matter of negligence, To enter such, a teaching of non-negligence.' Having spoken this discourse, the Bhikkhus, delighted by the Buddha's words, practiced accordingly. (624) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
。
爾時，尊者郁低迦來詣佛所，稽首佛足，退坐一面，白佛言：「善哉！世尊！為我說法，我聞法已，當獨一靜處，專精思惟，不放逸住，思惟：『所以善男子剃除鬚髮，正信非家，出家學道……。』」如上廣說，乃至「不受後有。」
佛告郁低迦：「如是，如是，如汝所說。但於我所說法，不悅我心，彼所事業亦不成就，雖隨我后，而不得利，反生障閡。」
郁低迦白佛：「世尊所說，我則能令世尊心悅，自業成就，不生障閡。唯愿世尊為我說法，我當獨一靜處，專精思惟，不放逸住……」如上廣說，乃至「不受後有。」如是第二、第三請。
爾時，世尊告郁低迦：「汝當先凈其初業，然後修習梵行。」
郁低迦白佛：「我今云何凈其初業，修習梵行？」
佛告郁低迦：「汝當先凈其戒，直其見，具足三業，然後修四念處。何等為四？內身身觀念住，專精方便，正智正念，調伏世間貪憂。如是外身、內外身身觀念住，受、心、法法觀念住……」亦如是廣說。
時，郁低迦聞佛所說，歡喜隨喜，從座起而去。
時，郁低迦聞佛教授已，獨一靜處，專精思惟，不放逸住，思惟：「所以善男子剃除鬚髮，著袈裟衣，正信非家，出家學道，乃至不受後有
現代漢語譯本： 當時，尊者郁低迦來到佛陀所在的地方，向佛陀的足部頂禮，然後退坐在一旁，對佛陀說：『太好了！世尊！請為我說法，我聽聞佛法后，將獨自一人在安靜的地方，專心精進地思考，不放逸地修行，思考：『為什麼善男子要剃除鬚髮，以堅定的信仰離開家庭，出家修道……』。」如上面所說的詳細內容，一直到『不再受後有』。 佛陀告訴郁低迦：『是這樣，是這樣，正如你所說。但是，如果我所說的法不能讓你心生歡喜，那麼你所做的事業也不會成功，即使跟隨在我身後，也得不到利益，反而會產生障礙。』 郁低迦對佛陀說：『世尊所說的，我能夠讓世尊心生歡喜，自己的事業也能成功，不會產生障礙。只希望世尊為我說法，我將獨自一人在安靜的地方，專心精進地思考，不放逸地修行……』。」如上面所說的詳細內容，一直到『不再受後有』。這樣請求了第二、第三次。 當時，世尊告訴郁低迦：『你應當先清凈你的初步修行，然後修習梵行。』 郁低迦問佛陀：『我現在應該如何清凈我的初步修行，修習梵行呢？』 佛陀告訴郁低迦：『你應當先清凈你的戒律，端正你的見解，具足身、口、意三業，然後修習四念處。哪四種呢？內身身觀念住，專心精進，以正智正念，調伏世間的貪慾和憂愁。像這樣，外身、內外身身觀念住，受、心、法法觀念住……』。」也像上面所說的詳細內容。 當時，郁低迦聽聞佛陀所說，歡喜讚歎，從座位上起身離去。 當時，郁低迦聽聞佛陀的教誨后，獨自一人在安靜的地方，專心精進地思考，不放逸地修行，思考：『為什麼善男子要剃除鬚髮，穿上袈裟，以堅定的信仰離開家庭，出家修道，一直到不再受後有』。
English version: At that time, the Venerable Udayika came to where the Buddha was, bowed his head at the Buddha's feet, and sat down to one side. He said to the Buddha, 'Excellent, O Blessed One! Please teach me the Dharma. Having heard the Dharma, I will dwell alone in a quiet place, diligently contemplate, and live without negligence, thinking: 『Why do good men shave their heads and beards, with true faith leave their homes, and go forth to study the Way….』' as described in detail above, up to 『not receiving future existence.』 The Buddha said to Udayika, 'It is so, it is so, as you have said. But if my teaching does not please your mind, then your endeavors will not succeed. Even if you follow me, you will not gain benefit, but rather create obstacles.' Udayika said to the Buddha, 'What the Blessed One has said, I can make it please the Blessed One's mind, and my own endeavors will succeed, without creating obstacles. I only wish that the Blessed One would teach me the Dharma, and I will dwell alone in a quiet place, diligently contemplate, and live without negligence…' as described in detail above, up to 『not receiving future existence.』 He requested this a second and third time. Then, the Blessed One said to Udayika, 'You should first purify your initial practice, and then cultivate the Brahma-faring.' Udayika asked the Buddha, 'How should I now purify my initial practice and cultivate the Brahma-faring?' The Buddha said to Udayika, 'You should first purify your precepts, straighten your views, perfect your three karmas of body, speech, and mind, and then cultivate the four foundations of mindfulness. What are the four? Contemplating the body within the body, diligently striving, with right wisdom and right mindfulness, subduing worldly greed and sorrow. Likewise, contemplating the body outside the body, the body within and outside the body, contemplating feelings, mind, and dharmas…' as described in detail above. Then, Udayika, having heard what the Buddha said, rejoiced and was pleased, and rose from his seat and departed. Then, Udayika, having heard the Buddha's teaching, dwelt alone in a quiet place, diligently contemplated, and lived without negligence, thinking: 『Why do good men shave their heads and beards, put on the monastic robe, with true faith leave their homes, and go forth to study the Way, up to not receiving future existence.』
。」
如郁低迦所問，如是異比丘所問亦如上說。
（六二五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有異比丘名婆醯迦，來詣佛所，稽首禮足，退坐一面，白佛言：「世尊！善哉世尊！為我說法……」如前郁低迦修多羅廣說。差別者：「如是，婆醯迦比丘！初業清凈，身身觀念住者，超越諸魔；受、心、法法觀念住者，超越諸魔。」
時，婆醯迦比丘聞佛說法教誡已，歡喜隨喜，作禮而去。獨一靜處，專精思惟，不放逸住，乃至不受後有。
（六二六）
第二經亦如上說。差別者：「如是，比丘！超越生死。」
（六二七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，尊者阿那律陀詣佛所，稽首禮足，退坐一面，白佛言：「世尊！若有比丘住于學地，未得上進安隱涅槃，而方便求，是聖弟子當云何于正法、律修習多修習，得盡諸漏，乃至自知不受後有？」
佛告阿那律：「若聖弟子住于學地，未得上進安隱涅槃，而方便求，彼于爾時，當內身身觀念住，精勤方便，正智正念，調伏世間貪憂。如是受、心、法法觀念住，精勤方便，正智正念，調伏世間貪憂
現代漢語譯本 正如郁低迦所問，其他比丘所問的也像上面所說一樣。
（六二五）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，有一位名叫婆醯迦的比丘，來到佛陀那裡，頂禮佛足，退坐在一旁，對佛陀說：『世尊！太好了，世尊！請為我說法……』就像前面郁低迦經中詳細說的那樣。不同之處在於：『是的，婆醯迦比丘！初業清凈，能夠安住于身身觀念的人，就能超越諸魔；安住于受、心、法法觀念的人，也能超越諸魔。』
當時，婆醯迦比丘聽聞佛陀的說法教誡后，歡喜隨喜，行禮告退。獨自一人在安靜的地方，專心精進地思考，不放逸地修行，最終達到了不受後有的境界。
（六二六）
第二部經也像上面所說一樣。不同之處在於：『是的，比丘！能夠超越生死。』
（六二七）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
當時，尊者阿那律陀來到佛陀那裡，頂禮佛足，退坐在一旁，對佛陀說：『世尊！如果有一位比丘處於學習階段，尚未達到安穩的涅槃境界，但又努力尋求，這位聖弟子應該如何正確地在正法和戒律中修習，才能斷盡一切煩惱，乃至自己知道不再有後世的生命？』
佛陀告訴阿那律陀：『如果聖弟子處於學習階段，尚未達到安穩的涅槃境界，但又努力尋求，那麼他應該在那個時候，安住于內身身觀念，精勤努力，以正智正念，調伏世間的貪慾和憂愁。同樣地，安住于受、心、法法觀念，精勤努力，以正智正念，調伏世間的貪慾和憂愁。』
English version As asked by Udikā, so it is said for what was asked by other monks.
(625)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī.
Then, there was a certain monk named Bāhika, who came to the Buddha, bowed his head at his feet, sat down to one side, and said to the Buddha: 'Venerable Sir! Excellent, Venerable Sir! Please teach me the Dharma...' as it was extensively explained in the previous Udikā Sūtra. The difference is: 'Yes, Bāhika, monk! One who is pure in their initial practice, who dwells contemplating the body in the body, transcends all Māras; one who dwells contemplating feelings, mind, and dharmas in dharmas, transcends all Māras.'
Then, the monk Bāhika, having heard the Buddha's teaching and admonition, rejoiced and was pleased, paid his respects, and departed. Alone in a quiet place, he diligently contemplated, dwelling without negligence, until he attained the state of no further existence.
(626)
The second discourse is also as described above. The difference is: 'Yes, monk! One transcends birth and death.'
(627)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī.
Then, the venerable Anuruddha came to the Buddha, bowed his head at his feet, sat down to one side, and said to the Buddha: 'Venerable Sir! If there is a monk who is dwelling in the stage of learning, not yet having attained the secure peace of Nirvana, but striving diligently, how should this noble disciple practice and cultivate the Dharma and the Vinaya, to exhaust all defilements, and even know for themselves that there will be no further existence?'
The Buddha said to Anuruddha: 'If a noble disciple is dwelling in the stage of learning, not yet having attained the secure peace of Nirvana, but striving diligently, then at that time, they should dwell contemplating the body in the body internally, diligently striving, with right wisdom and right mindfulness, subduing the worldly greed and sorrow. Likewise, dwelling contemplating feelings, mind, and dharmas in dharmas, diligently striving, with right wisdom and right mindfulness, subduing the worldly greed and sorrow.'
。如是聖弟子多修習已，得盡諸漏，乃至自知不受後有。」
爾時，尊者阿那律陀聞佛所說，歡喜隨喜，作禮而去。
（六二八）
如是我聞：
一時，佛住巴連弗邑雞林精舍。時，尊者優陀夷、尊者阿難陀亦住巴連弗邑雞林精舍。
爾時，尊者優陀夷詣尊者阿難所，共相問訊慰勞已，退坐一面，語尊者阿難：「如來、應供、等正覺所知所見，為諸比丘說聖戒，令不斷、不缺、不擇、不離、不戒取，善究竟、善持，智者所嘆、所不憎惡。何故如來、應、等正覺所見，為諸比丘說聖戒，不斷、不缺，乃至智者所嘆、所不憎惡？」
尊者阿難語優陀夷：「為修四念處故。何等為四？謂身身觀念住，受、心、法法觀念住。」
時，二正士共論議已，各還本處。
（六二九）
如是我聞：
一時，佛住巴連弗邑雞林精舍。爾時，尊者阿難、尊者跋陀羅亦在彼住。
時，尊者跋陀羅問尊者阿難言：「頗有法修習多修習，得不退轉耶？」
尊者阿難語尊者跋陀羅：「有法修習多修習，能令行者得不退轉，謂四念處。何等為四？身身觀念住，受、心、法法觀念住。」
時，二正士共論說已，各還本處
現代漢語譯本：'如果聖弟子這樣多加修習，就能斷盡一切煩惱，乃至自己知道不再有來世。' '當時，尊者阿那律陀聽了佛的教誨，歡喜讚歎，行禮后離去。' '（六二八）' '如是我聞：' '一時，佛住在巴連弗邑的雞林精舍。當時，尊者優陀夷和尊者阿難陀也住在巴連弗邑的雞林精舍。' '那時，尊者優陀夷去拜訪尊者阿難，互相問候慰問后，退坐在一旁，對尊者阿難說：『如來、應供、等正覺所知所見，為眾比丘宣說聖戒，使之不間斷、不缺失、不選擇、不偏離、不執取戒律，能夠善始善終、善於持守，為智者所讚歎、所不憎惡。為什麼如來、應供、等正覺所見，要為眾比丘宣說聖戒，使之不間斷、不缺失，乃至為智者所讚歎、所不憎惡呢？』 '尊者阿難對優陀夷說：『是爲了修習四念處。哪四種呢？就是身身觀念住，受、心、法法觀念住。』 '當時，兩位正士共同討論完畢，各自回到自己的住處。' '（六二九）' '如是我聞：' '一時，佛住在巴連弗邑的雞林精舍。當時，尊者阿難和尊者跋陀羅也住在那裡。' '當時，尊者跋陀羅問尊者阿難說：『有沒有一種法，通過修習和多加修習，能夠使人獲得不退轉的境界呢？』 '尊者阿難對尊者跋陀羅說：『有一種法，通過修習和多加修習，能夠使修行者獲得不退轉的境界，那就是四念處。哪四種呢？就是身身觀念住，受、心、法法觀念住。』 '當時，兩位正士共同討論完畢，各自回到自己的住處。'
English version: 'If a noble disciple cultivates in this way, they will exhaust all defilements, and even know for themselves that they will not have a future existence.' 'At that time, Venerable Anuruddha, having heard what the Buddha said, rejoiced and was pleased, paid homage, and departed.' ' (628)' 'Thus have I heard:' 'At one time, the Buddha was dwelling in the Chicken Grove Monastery in Pataliputra. At that time, Venerable Udāyi and Venerable Ānanda were also dwelling in the Chicken Grove Monastery in Pataliputra.' 'Then, Venerable Udāyi went to Venerable Ānanda, and after exchanging greetings and pleasantries, sat down to one side and said to Venerable Ānanda: 『The Tathāgata, the Worthy One, the Perfectly Enlightened One, through his knowledge and vision, has taught the noble precepts to the monks, so that they are unbroken, not flawed, not selective, not deviated, not taken as a mere ritual, but well-completed, well-maintained, praised by the wise, and not despised. Why is it that the Tathāgata, the Worthy One, the Perfectly Enlightened One, through his vision, teaches the noble precepts to the monks, so that they are unbroken, not flawed, and so on, even to being praised by the wise and not despised?』 'Venerable Ānanda said to Udāyi: 『It is for the sake of cultivating the four foundations of mindfulness. What are the four? They are mindfulness of the body in the body, mindfulness of feelings, mindfulness of mind, and mindfulness of phenomena in phenomena.』 'Then, the two noble ones, having discussed this, each returned to their own dwelling.' ' (629)' 'Thus have I heard:' 'At one time, the Buddha was dwelling in the Chicken Grove Monastery in Pataliputra. At that time, Venerable Ānanda and Venerable Bhaddara were also dwelling there.' 'Then, Venerable Bhaddara asked Venerable Ānanda: 『Is there a teaching that, through cultivation and repeated cultivation, can lead to non-regression?』 'Venerable Ānanda said to Venerable Bhaddara: 『There is a teaching that, through cultivation and repeated cultivation, can lead the practitioner to non-regression, and that is the four foundations of mindfulness. What are the four? They are mindfulness of the body in the body, mindfulness of feelings, mindfulness of mind, and mindfulness of phenomena in phenomena.』 'Then, the two noble ones, having discussed this, each returned to their own dwelling.'
。
（六三〇）
如是我聞：
一時，佛住巴連弗邑雞林精舍。爾時，尊者阿難、尊者跋陀羅亦在彼住。
時，尊者跋陀羅問尊者阿難：「頗有法修習多修習，令不凈眾生而得清凈，轉增光澤耶？」
尊者阿難語尊者跋陀羅：「有法修習多修習，能令不凈眾生而得清凈，轉增光澤，謂四念處。身身觀念住，受、心、法法觀念住。」
時，二正士共論議已，各還本處。
（六三一）
如是我聞：
一時，佛住巴連弗邑雞林精舍。爾時，尊者阿難、尊者跋陀羅亦在彼住。
時，尊者跋陀羅問尊者阿難：「頗有法修習多修習，能令未度彼岸眾生得度彼岸？」
尊者阿難語尊者跋陀羅：「有法修習多修習，能令未度彼岸眾生得度彼岸，謂四念處。何等為四？謂身身觀念住，受、心、法法觀念住。」
時，二正士共論議已，各還本處。
（六三二）
如是我聞：
一時，佛住巴連弗邑雞林精舍。爾時，尊者阿難、尊者跋陀羅亦在彼住。
尊者跋陀羅問尊者阿難：「頗有法修習多修習，得阿羅漢？」
尊者阿難語尊者跋陀羅：「有法修習多修習，而得阿羅漢，謂四念處
現代漢語譯本 （六三〇） 我是這樣聽說的： 一時，佛陀住在巴連弗邑的雞林精舍。當時，尊者阿難和尊者跋陀羅也住在那裡。 那時，尊者跋陀羅問尊者阿難：『有沒有一種法，通過修習和反覆修習，能使不凈的眾生變得清凈，並更加光彩照人呢？』 尊者阿難告訴尊者跋陀羅：『有一種法，通過修習和反覆修習，能使不凈的眾生變得清凈，並更加光彩照人，那就是四念處。即身念住、受念住、心念住、法念住。』 當時，兩位正士共同討論完畢，各自回到自己的住處。 （六三一） 我是這樣聽說的： 一時，佛陀住在巴連弗邑的雞林精舍。當時，尊者阿難和尊者跋陀羅也住在那裡。 那時，尊者跋陀羅問尊者阿難：『有沒有一種法，通過修習和反覆修習，能使尚未度過彼岸的眾生度過彼岸呢？』 尊者阿難告訴尊者跋陀羅：『有一種法，通過修習和反覆修習，能使尚未度過彼岸的眾生度過彼岸，那就是四念處。哪四種呢？即身念住、受念住、心念住、法念住。』 當時，兩位正士共同討論完畢，各自回到自己的住處。 （六三二） 我是這樣聽說的： 一時，佛陀住在巴連弗邑的雞林精舍。當時，尊者阿難和尊者跋陀羅也住在那裡。 尊者跋陀羅問尊者阿難：『有沒有一種法，通過修習和反覆修習，能夠證得阿羅漢果？』 尊者阿難告訴尊者跋陀羅：『有一種法，通過修習和反覆修習，能夠證得阿羅漢果，那就是四念處。』
English version (630) Thus have I heard: At one time, the Buddha was staying at the Chicken Forest Monastery in Pataliputra. At that time, Venerable Ananda and Venerable Bhadra were also staying there. Then, Venerable Bhadra asked Venerable Ananda: 'Is there a Dharma that, through practice and repeated practice, can cause impure beings to become pure and more radiant?' Venerable Ananda told Venerable Bhadra: 'There is a Dharma that, through practice and repeated practice, can cause impure beings to become pure and more radiant, and that is the four foundations of mindfulness. Namely, mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of dharmas.' Then, the two noble ones finished their discussion and each returned to their own dwelling. (631) Thus have I heard: At one time, the Buddha was staying at the Chicken Forest Monastery in Pataliputra. At that time, Venerable Ananda and Venerable Bhadra were also staying there. Then, Venerable Bhadra asked Venerable Ananda: 'Is there a Dharma that, through practice and repeated practice, can cause beings who have not crossed the shore to cross the shore?' Venerable Ananda told Venerable Bhadra: 'There is a Dharma that, through practice and repeated practice, can cause beings who have not crossed the shore to cross the shore, and that is the four foundations of mindfulness. What are the four? Namely, mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of dharmas.' Then, the two noble ones finished their discussion and each returned to their own dwelling. (632) Thus have I heard: At one time, the Buddha was staying at the Chicken Forest Monastery in Pataliputra. At that time, Venerable Ananda and Venerable Bhadra were also staying there. Venerable Bhadra asked Venerable Ananda: 'Is there a Dharma that, through practice and repeated practice, can attain Arhatship?' Venerable Ananda told Venerable Bhadra: 'There is a Dharma that, through practice and repeated practice, can attain Arhatship, and that is the four foundations of mindfulness.'
。何等為四？謂身身觀念住，受、心、法法觀念住。」
時，二正士共論議已，各還本處。
（六三三）
如是我聞：
一時，佛住巴連弗邑雞林精舍。
爾時，世尊告諸比丘：「所說一切法，一切法者，謂四念處，是名正說。何等為四？謂身身觀念住，受、心、法法觀念住。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六三四）
如是我聞：
一時，佛住巴連弗邑雞林精舍。
爾時，世尊告諸比丘：「若比丘於四念處修習多修習，名賢聖出離。何等為四？謂身身觀念住，受、心、法法觀念住。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如出離，如是正盡苦、究竟苦邊、得大果、得大福利、得甘露法、究竟甘露、甘露法作證，如上廣說。
（六三五）
如是我聞：
一時，佛住巴連弗邑雞林精舍。
爾時，世尊告諸比丘：「若比丘於四念處修習多修習，未凈眾生令得清凈，已凈眾生令增光澤。何等為四？謂身身觀念住，受、心、法法觀念住。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如凈眾生，如是未度彼岸者令度、得阿羅漢、得辟支佛、得阿耨多羅三藐三菩提，亦如上說
現代漢語譯本：什麼是四種呢？就是指在身體上安住于對身體的觀察，在感受、心念、法上安住于對感受、心念、法的觀察。 當時，兩位修行者共同討論完畢后，各自回到自己的住處。 （六三三） 我是這樣聽說的： 一時，佛陀住在巴連弗邑的雞林精舍。 那時，世尊告訴眾比丘：『所說的一切法，所謂一切法，指的是四念處，這才是正確的說法。什麼是四種呢？就是指在身體上安住于對身體的觀察，在感受、心念、法上安住于對感受、心念、法的觀察。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （六三四） 我是這樣聽說的： 一時，佛陀住在巴連弗邑的雞林精舍。 那時，世尊告訴眾比丘：『如果比丘在四念處上修習，並且多次修習，就稱為賢聖的出離。什麼是四種呢？就是指在身體上安住于對身體的觀察，在感受、心念、法上安住于對感受、心念、法的觀察。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 如同出離一樣，也如同正確地滅盡痛苦、達到痛苦的終點、獲得大果報、獲得大利益、獲得甘露法、達到甘露的究竟、證得甘露法，如上面所廣泛講述的那樣。 （六三五） 我是這樣聽說的： 一時，佛陀住在巴連弗邑的雞林精舍。 那時，世尊告訴眾比丘：『如果比丘在四念處上修習，並且多次修習，就能使未清凈的眾生得到清凈，使已清凈的眾生更加光彩。什麼是四種呢？就是指在身體上安住于對身體的觀察，在感受、心念、法上安住于對感受、心念、法的觀察。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 如同清凈眾生一樣，也如同使未度過彼岸的人度過彼岸、獲得阿羅漢果位、獲得辟支佛果位、獲得無上正等正覺，也如上面所說的那樣。
English version: What are the four? They are dwelling in contemplation of the body as body, of feelings, of mind, and of mental objects as mental objects. Then, the two righteous men, having discussed this, each returned to their own place. (633) Thus have I heard: At one time, the Buddha was staying at the Chicken Grove Monastery in Pataliputra. Then, the Blessed One addressed the monks, saying: 'What is said to be all dharmas, all dharmas, is the four foundations of mindfulness; this is called the correct teaching. What are the four? They are dwelling in contemplation of the body as body, of feelings, of mind, and of mental objects as mental objects.' After the Buddha had spoken this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. (634) Thus have I heard: At one time, the Buddha was staying at the Chicken Grove Monastery in Pataliputra. Then, the Blessed One addressed the monks, saying: 'If a monk cultivates and frequently practices the four foundations of mindfulness, it is called the noble's escape. What are the four? They are dwelling in contemplation of the body as body, of feelings, of mind, and of mental objects as mental objects.' After the Buddha had spoken this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. Like escape, so too is the correct ending of suffering, reaching the end of suffering, obtaining great fruit, obtaining great benefit, obtaining the nectar of dharma, reaching the ultimate nectar, realizing the nectar of dharma, as has been extensively explained above. (635) Thus have I heard: At one time, the Buddha was staying at the Chicken Grove Monastery in Pataliputra. Then, the Blessed One addressed the monks, saying: 'If a monk cultivates and frequently practices the four foundations of mindfulness, he will purify beings who are not yet pure, and make beings who are already pure more radiant. What are the four? They are dwelling in contemplation of the body as body, of feelings, of mind, and of mental objects as mental objects.' After the Buddha had spoken this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. Like purifying beings, so too is enabling those who have not crossed to the other shore to cross, attaining Arhatship, attaining Pratyekabuddhahood, attaining Anuttara-samyak-sambodhi, as has been said above.
。
（六三六）
如是我聞：
一時，佛住巴連弗邑雞林精舍。
爾時，世尊告諸比丘：「當爲汝說修四念處。何等為修四念處？若比丘！如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊出興於世，演說正法，上語亦善，中語亦善，下語亦善，善義善味，純一滿凈，梵行顯示。若族姓子、族姓女從佛聞法，得凈信心。如是修學，見在家和合欲樂之過，煩惱結縛，樂居空閑，出家學道，不樂在家，處於非家，欲一向清凈，盡其形壽，純一滿凈，鮮白梵行：『我當剃除鬚髮，著袈裟衣，正信非家，出家學道。』作是思惟已，即便放舍錢財親屬，剃除鬚髮，著袈裟衣，正信非家，出家學道，正其身行，護口四過，正命清凈，習賢聖戒，守諸根門，護心正念。眼見色時，不取形相，若於眼根住不律儀，世間貪憂、惡不善法常漏於心，而今于眼起正律儀；耳、鼻、舌、身、意起正律儀，亦復如是。
「彼以賢聖戒律成就，善攝根門，來往周旋，顧視屈伸，坐臥眠覺語默，住智正智。彼成就如此聖戒，守護根門，正智正念，寂靜遠離，空處、樹下、閑房獨坐，正身正念，繫心安住
現代漢語譯本 （六三六） 我是這樣聽說的： 一時，佛陀住在巴連弗邑的雞林精舍。 當時，世尊告訴眾比丘：『我將為你們講述如何修習四念處。什麼是修習四念處呢？比丘們！如來、應供、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊出現於世，宣說正法，開頭的言辭也善，中間的言辭也善，結尾的言辭也善，意義美好，味道純正，圓滿清凈，顯示梵行。如果善男子、善女人從佛陀那裡聽聞佛法，獲得清凈的信心。像這樣修學，看到在家生活和合欲樂的過患，被煩惱束縛，喜歡居住在空閑的地方，出家修道，不樂於在家，處於非家，想要一心清凈，盡其一生，純一圓滿，鮮明潔白的梵行：『我應當剃除鬚髮，穿上袈裟，以正信離開家庭，出家修道。』這樣思考之後，就立刻放下錢財和親屬，剃除鬚髮，穿上袈裟，以正信離開家庭，出家修道，端正自己的行為，守護口中的四種過失，以清凈的生命為生，學習賢聖的戒律，守護諸根的門戶，守護心念的清凈。當眼睛看到顏色時，不執著于外形，如果對眼根不加以約束，世間的貪慾、憂愁、惡不善法就會常常侵入心中，現在要對眼根生起正確的約束；耳朵、鼻子、舌頭、身體、意念生起正確的約束，也是如此。 『他以賢聖的戒律成就，善於攝持根門，來往周旋，顧視屈伸，坐臥眠覺語默，都保持智慧和正知。他成就了這樣的聖戒，守護根門，正知正念，寂靜遠離，在空曠的地方、樹下、閑靜的房間獨自坐著，端正身體，保持正念，繫心安住。』
English version (636) Thus have I heard: At one time, the Buddha was staying at the Chicken Grove Monastery in Pataliputra. Then, the Blessed One addressed the monks, saying: 'I will tell you about the practice of the four foundations of mindfulness. What are the four foundations of mindfulness? Monks! A Tathagata, an Arhat, a Fully Enlightened One, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed trainer of those who can be trained, a teacher of gods and humans, a Buddha, a Blessed One, arises in the world, teaching the Dharma, which is good in the beginning, good in the middle, and good in the end, with meaning and flavor, complete and pure, displaying the holy life. If a son or daughter of good family hears the Dharma from the Buddha and gains pure faith. Having thus trained, seeing the fault of the pleasures of household life, bound by defilements, they delight in living in secluded places, going forth from home into homelessness, not delighting in household life, living in homelessness, desiring to be completely pure, for the rest of their lives, complete and pure, a bright and white holy life: 「I will shave off my hair and beard, put on the yellow robe, and with right faith go forth from home into homelessness.」 Having thought thus, they immediately give up their wealth and relatives, shave off their hair and beard, put on the yellow robe, and with right faith go forth from home into homelessness, rectifying their bodily conduct, guarding against the four faults of speech, living a pure life, practicing the noble precepts, guarding the doors of the senses, and protecting the purity of their minds. When the eye sees a form, they do not grasp at its appearance; if they do not restrain the eye faculty, worldly greed, sorrow, and evil unwholesome states constantly flow into the mind, but now they establish right restraint over the eye; and likewise, they establish right restraint over the ear, nose, tongue, body, and mind. 'They are accomplished in the noble precepts, well-guarded in their sense doors, in their coming and going, in their looking around, in their bending and stretching, in their sitting, lying down, sleeping, waking, speaking, and being silent, they maintain wisdom and right knowledge. Having accomplished such noble precepts, guarding the sense doors, with right knowledge and right mindfulness, they dwell in solitude, in empty places, under trees, in secluded rooms, sitting alone, straightening their body, maintaining right mindfulness, and establishing their minds.'
。斷世貪憂，離貪慾，凈除貪慾；斷世瞋恚、睡眠、掉悔、疑蓋，離瞋恚、睡眠、掉悔、疑蓋，凈除瞋恚、睡眠、掉悔、疑蓋。斷除五蓋惱心，慧力羸、諸障閡分、不趣涅槃者，是故，內身身觀念住，精勤方便，正智正念，調伏世間貪憂；如是外身、內外身，受、心、法法觀念住，亦如是說。是名比丘修四念處。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六三七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修四念處……」如上廣說。差別者，乃至「如是出家已，住于靜處，攝受波羅提木叉律儀，行處具足，于細微罪生大怖畏，受持學戒，離殺、斷殺、不樂殺生，乃至一切業跡如前說，衣缽隨身，如鳥兩翼。如是學戒成就，修四念處。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六三八）
如是我聞：
一時，佛在王舍城迦蘭陀竹園。爾時，尊者舍利弗住摩竭提那羅聚落，疾病涅槃，純陀沙彌瞻視供養。
爾時，尊者舍利弗因病涅槃。
時，純陀沙彌供養尊者舍利弗已，取余舍利，擔持衣缽，到王舍城，舉衣缽，洗足已，詣尊者阿難所
現代漢語譯本：斷除世間的貪婪和憂愁，遠離貪慾，凈化貪慾；斷除世間的嗔恚、睡眠、掉舉、後悔、疑惑等障礙，遠離嗔恚、睡眠、掉舉、後悔、疑惑，凈化嗔恚、睡眠、掉舉、後悔、疑惑。斷除這五種覆蓋內心的障礙，這些障礙會削弱智慧的力量，阻礙修行，使人無法趨向涅槃。因此，要專注于內身的身念住，精勤努力，以正知正念來調伏世間的貪婪和憂愁；同樣地，也要專注于外身、內外身，以及受、心、法等念住。這就是比丘修習四念處的方法。」 佛陀說完這部經后，眾比丘聽聞佛陀的教誨，歡喜地奉行。 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『應當修習四念處……』（內容如上文廣說）。不同之處在於，乃至『像這樣出家后，住在安靜的地方，遵守波羅提木叉的戒律，行為舉止合乎規範，對於細微的罪過也心生大恐懼，受持戒律，遠離殺生、斷除殺生、不樂於殺生，乃至一切行為都如前文所說，衣缽隨身，如同鳥的兩翼。像這樣成就戒律，修習四念處。』 佛陀說完這部經后，眾比丘聽聞佛陀的教誨，歡喜地奉行。 如是我聞： 一時，佛陀住在王舍城的迦蘭陀竹園。那時，尊者舍利弗住在摩竭提的那羅聚落，因病而涅槃，純陀沙彌負責照料和供養。 那時，尊者舍利弗因病而涅槃。 當時，純陀沙彌供養完尊者舍利弗后，取走他的舍利，擔著衣缽，來到王舍城，放下衣缽，洗完腳后，去拜見尊者阿難。
English version: 'Having abandoned worldly greed and sorrow, one should be free from desire, and purify desire; having abandoned worldly anger, sleepiness, restlessness, remorse, and doubt, one should be free from anger, sleepiness, restlessness, remorse, and doubt, and purify anger, sleepiness, restlessness, remorse, and doubt. Having abandoned the five hindrances that trouble the mind, which weaken the power of wisdom, create obstacles, and prevent one from reaching Nirvana, therefore, one should dwell in contemplation of the body internally, with diligence and effort, with right knowledge and right mindfulness, to subdue worldly greed and sorrow; likewise, one should contemplate the body externally, both internally and externally, as well as feelings, mind, and mental objects. This is how a bhikkhu cultivates the four foundations of mindfulness.' After the Buddha spoke this discourse, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. 'Thus have I heard:' 'At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi.' 'At that time, the Blessed One addressed the bhikkhus: 「You should cultivate the four foundations of mindfulness…」 (as explained in detail above). The difference is, up to 「Having thus gone forth, dwelling in a quiet place, observing the Patimokkha precepts, with proper conduct, having great fear of even minor offenses, upholding the precepts, abstaining from killing, abandoning killing, not delighting in killing, and all other actions as previously described, carrying robes and bowl, like a bird with two wings. Having thus accomplished the precepts, one should cultivate the four foundations of mindfulness.」' After the Buddha spoke this discourse, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. 'Thus have I heard:' 'At one time, the Buddha was dwelling in the Bamboo Grove, Kalandaka's Park, in Rajagaha. At that time, the venerable Sariputta was dwelling in the village of Nalaka in Magadha, and having fallen ill, passed away, with the novice Cunda attending to and providing for him.' 'At that time, the venerable Sariputta passed away due to illness.' 'Then, the novice Cunda, having attended to the venerable Sariputta, took the remaining relics, carrying the robes and bowl, and went to Rajagaha. Having put down the robes and bowl, and washed his feet, he went to see the venerable Ananda.'
。禮尊者阿難足已，卻住一面，白尊者阿難：「尊者當知，我和上尊者舍利弗已涅槃，我持舍利及衣缽來。」
於是尊者阿難聞純陀沙彌語已，往詣佛所，白佛言：「世尊！我今舉體離解，四方易韻，持辯閉塞，純陀沙彌來語我言：『和上舍利弗已涅槃，持余舍利及衣缽來。』」
佛言：「云何？阿難！彼舍利弗持所受戒身涅槃耶？定身、慧身、解脫身、解脫知見身涅槃耶？」
阿難白佛言：「不也，世尊！」
佛告阿難：「若法我自知，成等正覺所說，謂四念處、四正斷、四如意足、五根、五力、七覺支、八道支涅槃耶？」
阿難白佛：「不也，世尊！雖不持所受戒身乃至道品法而涅槃，然尊者舍利弗持戒多聞，少欲知足，常行遠離，精勤方便，攝念安住，一心正受捷疾智慧、深利智慧、超出智慧、分別智慧、大智慧、廣智慧、甚深智慧、無等智慧，智寶成就，能示、能教、能照、能喜，善能讚歎，為眾說法。是故，世尊！我為法故，為受法者故，愁憂苦惱。」
佛告阿難：「汝莫愁憂苦惱。所以者何？若坐、若起、若作，有為敗壞之法，何得不壞，欲令不壞者，無有是處，我先已說，一切所愛念種種諸物、適意之事，一切皆是乖離之法，不可常保
現代漢語譯本：
他向尊敬的阿難行禮后，退到一旁站立，對阿難說：『尊敬的阿難，您應當知道，我的老師舍利弗尊者已經涅槃了，我帶著他的舍利和衣缽來了。』 於是，尊敬的阿難聽了純陀沙彌的話后，前往佛陀所在之處，對佛陀說：『世尊！我現在感到全身無力，四肢彷彿失去了協調，辯才也變得遲鈍。純陀沙彌來告訴我：『我的老師舍利弗已經涅槃，我帶著他的舍利和衣缽來了。』 佛陀說：『怎麼樣，阿難？舍利弗是帶著他所受持的戒身而涅槃的嗎？還是帶著定身、慧身、解脫身、解脫知見身而涅槃的呢？』 阿難對佛陀說：『不是的，世尊！』 佛陀告訴阿難：『如果我所親自證悟，成就正等正覺所宣說的法，也就是四念處、四正斷、四如意足、五根、五力、七覺支、八道支涅槃了嗎？』 阿難對佛陀說：『不是的，世尊！雖然他不是帶著所受持的戒身乃至道品法而涅槃，但是舍利弗尊者持戒精嚴，博學多聞，少欲知足，常行遠離，精進勤勉，攝心安住，一心正受，擁有敏捷的智慧、深刻的智慧、超凡的智慧、分別的智慧、廣大的智慧、甚深的智慧、無與倫比的智慧，成就了智慧的寶藏，能夠開示、教導、照亮、歡喜，善於讚歎，為大眾說法。因此，世尊！我爲了佛法，爲了接受佛法的人，感到憂愁苦惱。』 佛陀告訴阿難：『你不要憂愁苦惱。為什麼呢？無論是坐著、站著、還是行動，凡是有為法，都是會敗壞的，怎麼可能不壞呢？想要它不壞，這是不可能的。我之前已經說過，一切所愛念的種種事物、適意的事情，一切都是會分離的，不可能永遠保持。』
English version:
Having paid respects to the venerable Ananda, he stepped aside and stood, saying to the venerable Ananda, 'Venerable Ananda, you should know that my teacher, the venerable Sariputra, has already entered Nirvana, and I have come with his relics and robe and bowl.' Then, the venerable Ananda, having heard the words of the novice Cunda, went to where the Buddha was, and said to the Buddha, 'World Honored One! I now feel my whole body weakened, my limbs seem uncoordinated, and my eloquence has become dull. The novice Cunda came and told me: 『My teacher Sariputra has already entered Nirvana, and I have come with his relics and robe and bowl.』 The Buddha said, 'How is it, Ananda? Did Sariputra enter Nirvana with the body of precepts he had received? Or with the body of concentration, the body of wisdom, the body of liberation, or the body of the knowledge and vision of liberation?' Ananda said to the Buddha, 'No, World Honored One!' The Buddha told Ananda, 'If the Dharma that I have personally realized, that I have proclaimed upon achieving perfect enlightenment, namely the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path, did he enter Nirvana with these?' Ananda said to the Buddha, 'No, World Honored One! Although he did not enter Nirvana with the body of precepts he had received, nor with the factors of the path, the venerable Sariputra was strict in observing precepts, learned and wise, content with little, always practicing seclusion, diligent and energetic, mindful and composed, with one-pointed concentration, possessing swift wisdom, profound wisdom, transcendent wisdom, discriminating wisdom, great wisdom, vast wisdom, and immeasurable wisdom, having achieved the treasure of wisdom, able to reveal, teach, illuminate, and delight, skilled in praise, and able to preach the Dharma to the assembly. Therefore, World Honored One! I am sorrowful and distressed for the sake of the Dharma and for those who receive the Dharma.' The Buddha told Ananda, 'You should not be sorrowful or distressed. Why is that? Whether sitting, standing, or acting, all conditioned things are subject to decay, how could they not decay? To wish that they would not decay is impossible. I have said before that all beloved things, all pleasant things, are subject to separation, and cannot be kept forever.'
。譬如大樹，根、莖、枝、葉、華、果茂盛，大枝先折，如大寶山，大巖先崩。如是，如來大眾眷屬，其大聲聞先般涅槃，若彼方有舍利弗住者，于彼方我則無事，然其彼方，我則不空，以有舍利弗故，我先已說故。汝今，阿難！如我先說，所可愛念種種適意之事，皆是別離之法，是故汝今莫大愁毒。阿難！當知，如來不久亦當過去。是故，阿難！當作自洲而自依，當作法洲而法依，當作不異洲不異依。」
阿難白佛：「世尊！云何自洲以自依？云何法洲以法依？云何不異洲不異依？」
佛告阿難：「若比丘身身觀念處，精勤方便，正智正念，調伏世間貪憂。如是外身、內外身，受、心、法法觀念處，亦如是說。阿難！是名自洲以自依、法洲以法依、不異洲不異洲依。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六三九）
如是我聞：
一時，佛住摩偷羅國跋陀羅河側傘蓋庵羅樹林中，尊者舍利弗、目揵連涅槃未久。爾時，世尊月十五日布薩時，于大眾前敷座而坐。
爾時，世尊觀察眾會已，告諸比丘：「我觀大眾，見已虛空，以舍利弗、大目揵連般涅槃故。我聲聞唯此二人善能說法，教誡、教授，辯說滿足
現代漢語譯本：譬如一棵大樹，根、莖、枝、葉、花、果都茂盛，粗大的枝幹會先折斷，就像一座大寶山，巨大的巖石會先崩塌。同樣，如來佛的大眾眷屬中，那些偉大的聲聞弟子也會先進入涅槃。如果那個地方有舍利弗居住，那麼對於那個地方我便沒有什麼可擔心的，然而那個地方，我不會覺得空虛，因為有舍利弗在那裡，我之前已經說過了。你現在，阿難！正如我之前所說，所有可愛、令人懷念、種種舒適的事情，都是會分離的。所以你現在不要過於悲傷。阿難！你要知道，如來不久也將離去。因此，阿難！你們應當以自己為洲嶼，以自己為依靠；以法為洲嶼，以法為依靠；以不異的洲嶼為依靠，以不異的依靠為依靠。 阿難問佛：『世尊！什麼是以自己為洲嶼，以自己為依靠？什麼是以法為洲嶼，以法為依靠？什麼是以不異的洲嶼為依靠，以不異的依靠為依靠？』 佛告訴阿難：『如果比丘在身觀身念處，精勤努力，以正智正念，調伏世間的貪慾和憂愁。像這樣，對外身、內外身，受、心、法觀法念處，也應當這樣說。阿難！這叫做以自己為洲嶼，以自己為依靠；以法為洲嶼，以法為依靠；以不異的洲嶼為依靠，以不異的依靠為依靠。』 佛說完這部經后，眾比丘聽了佛的教誨，歡喜地奉行。 （六三九） 如是我聞： 一時，佛住在摩偷羅國跋陀羅河邊的傘蓋庵羅樹林中，尊者舍利弗和目犍連涅槃不久。那時，世尊在月圓十五日布薩時，在大眾面前鋪設座位坐下。 當時，世尊觀察大眾后，告訴眾比丘：『我觀察大眾，覺得已經空虛了，因為舍利弗和大目犍連已經進入涅槃。我的聲聞弟子中，只有他們二人善於說法，教誡、教授，辯才圓滿。』
English version: Just like a large tree, with its roots, trunk, branches, leaves, flowers, and fruits flourishing, the large branches break first, like a great treasure mountain, the large rocks collapse first. Similarly, among the retinue of the Tathagata, the great Sravakas will enter Nirvana first. If Sariputra dwells in that place, then I have nothing to worry about for that place, yet that place, I will not feel empty, because Sariputra is there, I have said this before. Now, Ananda! As I said before, all things that are lovely, memorable, and pleasing are subject to separation. Therefore, you should not be too sorrowful now. Ananda! You should know that the Tathagata will also pass away soon. Therefore, Ananda! You should make yourselves your own island and your own refuge; make the Dharma your island and your refuge; make the non-different island your refuge, and the non-different refuge your refuge. Ananda asked the Buddha: 'World Honored One! What does it mean to make oneself one's own island and one's own refuge? What does it mean to make the Dharma one's island and one's refuge? What does it mean to make the non-different island one's refuge, and the non-different refuge one's refuge?' The Buddha told Ananda: 'If a bhikkhu dwells contemplating the body in the body, diligently and with right wisdom and right mindfulness, subduing the greed and sorrow of the world. In this way, for the external body, the internal and external body, feelings, mind, and Dharma, one should also speak in this way. Ananda! This is called making oneself one's own island and one's own refuge; making the Dharma one's island and one's refuge; making the non-different island one's refuge, and the non-different refuge one's refuge.' After the Buddha finished speaking this sutra, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them. (639) Thus have I heard: At one time, the Buddha was dwelling in the Umbrella Mango Grove by the Bhadra River in the country of Mathura, not long after the Nirvana of the Venerable Sariputra and Maudgalyayana. At that time, on the full moon day of the fifteenth, the World Honored One, during the Uposatha, sat down on a seat prepared in front of the assembly. At that time, the World Honored One, having observed the assembly, told the bhikkhus: 'I observe the assembly and feel it is already empty, because Sariputra and Mahamoggallana have entered Nirvana. Among my Sravaka disciples, only these two were skilled in expounding the Dharma, teaching, instructing, and were complete in their eloquence.'
。有二種財，錢財及法財，錢財者從世人求，法財者從舍利弗、大目揵連求，如來已離施財及法財。
「汝等莫以舍利弗、目揵連涅槃故愁憂苦惱。譬如大樹，根、莖、枝、葉、華、果茂盛，大枝先折，亦如寶山，大巖先崩。如是，如來大眾之中，舍利弗、目揵連二大聲聞先般涅槃。是故，比丘！汝等勿生愁憂苦惱，何有生法、起法、作法、為法、壞敗之法而不磨滅？欲令不壞，無有是處，我先已說，一切可愛之物皆歸離散，我今不久亦當過去。是故汝等當知，自洲以自依、法洲以法依、不異洲不異依，謂內身身觀念住，精勤方便，正智正念，調伏世間貪憂。如是外身、內外身，受、心、法法觀念住，精勤方便，正智正念，調伏世間貪憂，是名自洲以自依，法洲以法依，不異洲不異依。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
雜阿含經卷第二十四 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第二十五
宋天竺三藏求那跋陀羅譯
（六四〇）
爾時，世尊告尊者阿難：「此摩偷羅國，將來世當有商人子，名曰掘多，掘多有子，名優波掘多，我滅度后百歲，當作佛事，于教授師中最為第一
現代漢語譯本：有兩種財富，一種是錢財，一種是法財。錢財是從世人那裡求得的，而法財則是從舍利弗、大目犍連那裡求得的。如來已經超越了施捨錢財和法財的階段。 『你們不要因為舍利弗和目犍連的涅槃而感到憂愁苦惱。譬如一棵大樹，根、莖、枝、葉、花、果都茂盛，但粗大的枝幹會先折斷；又如一座寶山，巨大的巖石會先崩塌。同樣，在如來的大眾之中，舍利弗和目犍連這兩位大弟子先般涅槃。因此，比丘們！你們不要產生憂愁苦惱，有什麼生法、起法、作法、為法、壞敗之法而不消亡呢？想要不壞滅，這是不可能的。我之前已經說過，一切可愛之物最終都會離散，我如今不久也將離去。所以你們應當明白，要以自己為洲嶼，以法為洲嶼，不以其他為洲嶼，也就是要安住于內身身觀念，精勤方便，以正智正念，調伏世間的貪慾和憂愁。同樣，也要安住于外身、內外身，受、心、法法觀念，精勤方便，以正智正念，調伏世間的貪慾和憂愁。這才是以自己為洲嶼，以法為洲嶼，不以其他為洲嶼。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 《雜阿含經》卷第二十四 《大正藏》第02冊 No. 0099 《雜阿含經》 《雜阿含經》卷第二十五 宋天竺三藏求那跋陀羅譯 （六四〇） 那時，世尊告訴尊者阿難：『這摩偷羅國，將來會有一位商人子，名叫掘多。掘多有一個兒子，名叫優波掘多。我滅度后一百年，他將做佛事，在教授師中最為第一。』
English version: There are two kinds of wealth: material wealth and Dharma wealth. Material wealth is sought from worldly people, while Dharma wealth is sought from Shariputra and Maudgalyayana. The Tathagata has transcended the giving of both material and Dharma wealth. 'You should not be sorrowful or distressed because of the Nirvana of Shariputra and Maudgalyayana. Just as a large tree, with its roots, trunk, branches, leaves, flowers, and fruits flourishing, will have its large branches break first; or like a precious mountain, where large rocks will collapse first. Similarly, among the Tathagata's assembly, the two great disciples, Shariputra and Maudgalyayana, have entered Nirvana first. Therefore, monks! You should not give rise to sorrow or distress. What is born, arises, is made, is conditioned, and is subject to decay, that does not perish? To wish that it would not perish is impossible. I have said before that all beloved things will eventually be scattered, and I too will soon pass away. Therefore, you should understand that you must be your own island, the Dharma your island, not another your island. That is, abide in the contemplation of the body within, with diligence and effort, with right wisdom and right mindfulness, subduing the greed and sorrow of the world. Likewise, abide in the contemplation of the body without, the body within and without, feelings, mind, and Dharma, with diligence and effort, with right wisdom and right mindfulness, subduing the greed and sorrow of the world. This is what it means to be your own island, the Dharma your island, not another your island.' After the Buddha spoke this sutra, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. Samyukta Agama Sutra, Scroll 24 Taisho Tripitaka, Vol. 02, No. 0099, Samyukta Agama Sutra Samyukta Agama Sutra, Scroll 25 Translated by Tripitaka Gunabhadra of the Song Dynasty from India (640) At that time, the World Honored One said to Venerable Ananda: 'In this country of Mathura, in the future, there will be a merchant's son named Gupta. Gupta will have a son named Upagupta. One hundred years after my Parinirvana, he will perform the Buddha's work and will be the foremost among the teachers.'
。阿難！汝遙見彼青色叢林不？」
阿難白佛：「唯然，已見。世尊！」
「阿難！是處名為優留曼茶山，如來滅后百歲，此山當有那吒跋置迦阿蘭若處，此處隨順寂默最為第一。」
爾時，世尊作是念：「我若以教法付囑人者，恐我教法不得久住；若付囑天者，恐我教法亦不得久住，世間人民則無有受法者。我今當以正法付囑人、天，諸天、世人共攝受法者，我之教法則千歲不動。」爾時，世尊起世俗心。
時，天帝釋及四大天王知佛心念，來詣佛所，稽首禮足，退坐一面。
爾時，世尊告天帝釋及四大天王：「如來不久當於無餘涅槃而般涅槃，我般涅槃后，汝等當護持正法。」
爾時世尊復告東方天王：「汝當於東方護持正法。」次告南方、西方、北方天王：「汝當於北方護持正法。過千歲后，我教法滅時，當有非法出於世間，十善悉壞。閻浮提中，惡風暴起，水雨不時，世多饑饉，雨則災雹，江河消滅，華果不成，人無光澤，蟲村鬼村悉皆磨滅，飲食失味，珍寶沉沒，人民服食粗澀草木。
「時，有釋迦王、耶槃那王、缽羅婆王、兜沙羅王，眾多眷屬。如來頂骨、佛牙、佛缽安置東方。西方有王，名缽羅婆，百千眷屬，破壞塔寺，殺害比丘
現代漢語譯本：阿難，你遠遠地看到那片青色的樹林了嗎？ 阿難回答佛說：『是的，世尊，我已經看到了。』 『阿難，那個地方叫做優留曼茶山。如來滅度后一百年，這座山將會有那吒跋置迦的修行場所，那裡最適合修行寂靜。』 當時，世尊心中想：『如果我把教法託付給人類，恐怕我的教法不能長久住世；如果託付給天神，恐怕我的教法也不能長久住世，世間人民就沒有接受佛法的人了。我現在應當把正法託付給人和天神，讓天神和世人共同接受佛法，我的教法才能千年不動搖。』當時，世尊生起了世俗的想法。 這時，天帝釋和四大天王知道佛的心意，來到佛的住所，頂禮佛足，退坐在一旁。 當時，世尊告訴天帝釋和四大天王：『如來不久將進入無餘涅槃而般涅槃，我般涅槃后，你們應當護持正法。』 當時，世尊又告訴東方天王：『你應當在東方護持正法。』接著告訴南方、西方、北方天王：『你們應當在北方護持正法。過了一千年后，我的教法滅亡時，將會有非法出現於世間，十善全部敗壞。閻浮提中，惡風暴起，雨水不按時節，世間多有饑荒，下雨則有災雹，江河消失，花果不結果實，人們沒有光澤，蟲村鬼村全部消滅，飲食失去味道，珍寶沉沒，人民只能吃粗糙的草木。 『那時，會有釋迦王、耶槃那王、缽羅婆王、兜沙羅王，以及眾多眷屬。如來的頂骨、佛牙、佛缽安置在東方。西方有一位國王，名叫缽羅婆，帶著成千上萬的眷屬，破壞佛塔寺廟，殺害比丘。』
English version: 'Ananda, do you see that blue forest in the distance?' Ananda replied to the Buddha, 'Yes, Venerable One, I have seen it.' 'Ananda, that place is called Mount Urumanda. A hundred years after the Tathagata's passing, there will be a place for practice called Natabhatika on this mountain, which is most suitable for practicing in silence.' At that time, the World Honored One thought: 'If I entrust the Dharma to humans, I fear that my Dharma will not last long; if I entrust it to the gods, I fear that my Dharma will also not last long, and the people of the world will have no one to receive the Dharma. Now I should entrust the true Dharma to both humans and gods, so that gods and people together can receive the Dharma, and my Dharma will not be shaken for a thousand years.' At that time, the World Honored One had a worldly thought. Then, Indra and the Four Heavenly Kings, knowing the Buddha's thoughts, came to the Buddha's place, bowed at his feet, and sat to one side. At that time, the World Honored One told Indra and the Four Heavenly Kings: 'The Tathagata will soon enter Parinirvana without remainder. After my Parinirvana, you should protect the true Dharma.' At that time, the World Honored One again told the Eastern Heavenly King: 'You should protect the true Dharma in the East.' Then he told the Southern, Western, and Northern Heavenly Kings: 'You should protect the true Dharma in the North. After a thousand years, when my Dharma is destroyed, there will be unrighteousness in the world, and the ten virtues will all be ruined. In Jambudvipa, evil winds will rise violently, rain will not come in season, there will be much famine in the world, and when it rains, there will be hail. Rivers will disappear, flowers and fruits will not bear fruit, people will have no luster, insect villages and ghost villages will all be destroyed, food will lose its taste, treasures will sink, and people will only eat coarse grass and wood.' 'At that time, there will be King Shakya, King Yavana, King Prabha, and King Dushara, along with many retinues. The Tathagata's skull bone, Buddha's tooth, and Buddha's bowl will be placed in the East. In the West, there will be a king named Prabha, with hundreds of thousands of retinues, who will destroy pagodas and temples and kill monks.'
。北方有王，名耶槃那，百千眷屬，破壞塔寺，殺害比丘。南方有王，名釋迦，百千眷屬，破壞塔寺，殺害比丘。東方有王，名兜沙羅，百千眷屬，破壞塔寺，殺害比丘。四方盡亂，諸比丘來集中國。
「時，拘睒彌國有王，名摩因陀羅西那，其王生子，手似血涂，身似甲冑，有大勇力。其生之日，五百大臣生五百子，皆類王子，血手胄身。
「時，拘睒彌國，一日雨血。拘睒彌王見此惡相，即大恐怖，請問相師。相師白王：『王今生子，當王閻浮提，多殺害人，生子七日，字曰難當，年漸長大。時，四惡王從四方來殺人民，摩因陀羅西那王聞則恐怖。』
「時，有天神告言：『大王且立難當為王，足能降伏彼四惡王。』時，摩因陀羅西那王受天神教，即舍位與子，以髻中明珠冠其子首，集諸大臣，香水灌頂。召五百大臣同日生子，身被甲冑，從王出征，與四惡王大眾戰；勝，殺害都盡，王閻浮提，治在拘睒彌鞞國。」
爾時，世尊告四大天王：「巴連弗國，于彼國當有婆羅門，名曰阿耆尼達多，通達比陀經論，彼婆羅門當納妻。彼時，中陰眾生當來與其作子，入母胎中時，彼母欲與人論議
現代漢語譯本：北方有一個國王，名叫耶槃那，他有成千上萬的眷屬，破壞佛塔寺廟，殺害僧侶。南方有一個國王，名叫釋迦，他有成千上萬的眷屬，破壞佛塔寺廟，殺害僧侶。東方有一個國王，名叫兜沙羅，他有成千上萬的眷屬，破壞佛塔寺廟，殺害僧侶。四方都陷入混亂，各地的僧侶都來到中國聚集。 當時，拘睒彌國有一個國王，名叫摩因陀羅西那，這個國王生了一個兒子，手像塗了血一樣，身體像穿著盔甲，非常有勇力。他出生的那天，五百個大臣也各自生了五百個兒子，都和王子一樣，手是血紅色的，身體穿著盔甲。 當時，拘睒彌國有一天下了血雨。拘睒彌國王看到這個不祥的徵兆，非常恐懼，就請教相師。相師告訴國王：『大王您現在生的這個兒子，將來會統治閻浮提，會殺害很多人。這個兒子出生七天後，名字叫做難當，年紀漸漸長大。那時，四個惡王會從四方來殺害人民，摩因陀羅西那國王聽到后非常恐懼。』 當時，有天神告訴他說：『大王您應該立難當為王，他足以降伏那四個惡王。』當時，摩因陀羅西那國王接受了天神的教誨，就把王位讓給了兒子，用髮髻中的明珠給兒子戴上王冠，召集所有大臣，用香水給兒子灌頂。又召集了五百個大臣在同一天出生的兒子，他們都身穿盔甲，跟隨國王出征，與四個惡王的大軍作戰；最終獲得了勝利，把他們全部殺光，統治了閻浮提，在拘睒彌鞞國治理國家。 那時，世尊告訴四大天王：『在巴連弗國，那個國家將會有一個婆羅門，名叫阿耆尼達多，他精通吠陀經論。這個婆羅門將會娶妻。那時，中陰眾生將會來投胎做他的兒子，當進入母親的胎中時，他的母親就喜歡與人辯論。』
English version: In the north, there was a king named Yevana, who had thousands of followers, destroyed pagodas and temples, and killed monks. In the south, there was a king named Shakya, who had thousands of followers, destroyed pagodas and temples, and killed monks. In the east, there was a king named Dushara, who had thousands of followers, destroyed pagodas and temples, and killed monks. All four directions were in chaos, and monks from all over gathered in China. At that time, there was a king in the country of Kausambi named Mahendrasena. This king had a son whose hands were like smeared with blood, and his body was like wearing armor, and he was very brave. On the day he was born, five hundred ministers also each had five hundred sons, all of whom were like the prince, with blood-red hands and wearing armor. At that time, it rained blood in the country of Kausambi one day. When the king of Kausambi saw this ominous sign, he was very frightened and consulted a fortune teller. The fortune teller told the king: 'Your Majesty, the son you have now will rule Jambudvipa in the future and will kill many people. This son will be named Nandana seven days after his birth, and he will gradually grow up. At that time, four evil kings will come from all directions to kill the people, and King Mahendrasena will be very frightened when he hears this.' At that time, a deity told him: 'Your Majesty, you should make Nandana the king, and he will be able to subdue those four evil kings.' At that time, King Mahendrasena accepted the deity's teachings, abdicated the throne to his son, crowned his son with the pearl from his hair bun, summoned all the ministers, and poured fragrant water on his son's head. He also summoned the sons of the five hundred ministers who were born on the same day, all of whom were wearing armor, and followed the king to battle, fighting against the armies of the four evil kings; they eventually won the victory, killing them all, and ruled Jambudvipa, governing the country in Kausambi. At that time, the World Honored One told the Four Heavenly Kings: 'In the country of Pataliputra, there will be a Brahmin named Agnidatta, who is proficient in the Vedas. This Brahmin will marry a wife. At that time, an intermediate being will come to be his son, and when he enters his mother's womb, his mother will like to argue with people.'
。彼婆羅門即問諸相師，相師答云：『是胎中眾生當了達一切論，故令母生如是論議之心，欲將人論議。』如是日月滿足，出生母胎，以為童子，了達一切經論，恒以經論教授五百婆羅門子，及余諸論教授餘人，以醫方教醫方者，如是有眾多弟子。有眾多弟子故，名曰弟子。次當從父母求出家學道，乃至父母聽其出家，彼即於我法中出家學道，通達三藏，善能說法，辯才巧妙，言語談說，攝多眷屬。」
又復，世尊告四大天王：「即此巴連弗邑國中，當有大商主，名曰須陀那，中陰眾生來入母胎。彼眾生入母胎時，令母質直柔和，無諸邪想，諸根寂靜。
「時，彼商主即問相師，相師答曰：『胎中眾生極為良善，故令母如是，乃至諸根寂靜。』至月滿足，便生童子，名曰修羅他。年紀漸長，乃至啟白父母，求出家學道。父母即聽，於我法中出家學道，勤行精進，修習道業，便得漏盡，證阿羅漢果。然寡聞、少欲、知足及少知，舊居在山藪林間，山名揵陀摩羅。
「時，彼聖人恒來為難當王說法。彼父王當無常，無常之日，難當見父過世，兩手抱父尸，悲號啼哭，憂惱傷心
現代漢語譯本：那婆羅門就去問相師，相師回答說：『這個胎中的眾生將通曉一切論典，所以才使得他母親產生這樣的論議之心，想要與人辯論。』這樣經過日月滿足，他從母胎出生，成為一個童子，通曉一切經論，經常用經論教導五百個婆羅門子，又用其他論典教導其他人，用醫方教導學習醫方的人，像這樣有很多弟子。因為有很多弟子，所以名叫弟子。之後他會向父母請求出家學道，直到父母允許他出家，他就在我的佛法中出家學道，通達三藏，善於說法，辯才巧妙，言語談論，攝受很多眷屬。 現代漢語譯本：又，世尊告訴四大天王：『在這巴連弗邑國中，將有一位大商主，名叫須陀那，中陰眾生會來投胎入他母親的腹中。當這個眾生進入母胎時，會使得他母親正直柔和，沒有邪念，諸根寂靜。』 現代漢語譯本：『當時，那位商主就去問相師，相師回答說：『胎中的眾生非常善良，所以才使得他母親這樣，乃至諸根寂靜。』等到月滿，就生下一個童子，名叫修羅他。年紀漸漸長大，直到他稟告父母，請求出家學道。父母就允許了他，他在我的佛法中出家學道，勤奮精進，修習道業，就證得漏盡，成就阿羅漢果。然而他寡聞、少欲、知足並且少知，以前住在山林之間，那座山名叫揵陀摩羅。 現代漢語譯本：『當時，那位聖人經常來為難當王說法。他的父王將要無常，在無常的那天，難當看見父親去世，雙手抱著父親的屍體，悲傷啼哭，憂愁傷心。』
English version: Then that Brahmin asked the soothsayers, and the soothsayers replied, 『The being in this womb will understand all treatises, therefore causing his mother to have such a mind for debate, desiring to argue with people.』 Thus, when the months and days were fulfilled, he was born from his mother's womb as a child, understanding all scriptures and treatises. He constantly used scriptures and treatises to teach five hundred Brahmin sons, and used other treatises to teach others. He used medical knowledge to teach those who studied medicine. In this way, he had many disciples. Because he had many disciples, he was called 'Disciple'. Later, he would ask his parents for permission to leave home and study the Way, until his parents allowed him to leave home. He then left home and studied the Way in my Dharma, mastering the Three Baskets, being skilled in preaching, having eloquent speech, and gathering many followers. English version: Furthermore, the World Honored One told the Four Heavenly Kings, 『In this city of Pataliputra, there will be a great merchant named Sudana. A being from the intermediate state will enter his mother's womb. When this being enters the womb, it will make his mother upright and gentle, without any evil thoughts, and with her senses tranquil.』 English version: 『At that time, the merchant asked the soothsayers, and the soothsayers replied, 『The being in the womb is extremely virtuous, therefore causing his mother to be like this, even to the point of her senses being tranquil.』 When the months were fulfilled, a child was born, named Suratha. As he grew older, he eventually told his parents, asking to leave home and study the Way. His parents then allowed him, and he left home and studied the Way in my Dharma, diligently practicing and cultivating the path, and then attained the extinction of outflows, realizing the fruit of an Arhat. However, he was of little learning, few desires, content, and of little knowledge. He used to live in the mountains and forests, on a mountain named Gandhamadana.』 English version: 『At that time, that sage often came to preach to the king who was difficult to deal with. His father, the king, would pass away. On the day of his passing, Nandana would see his father die, and he would hold his father's corpse in his arms, weeping and wailing, sorrowful and heartbroken.』
。時，彼三藏將多眷屬來詣王所，為王說法，王聞法已，憂惱即止，于佛法中生大敬信，而發聲唱言：『自今以後，我施諸比丘無恐畏，適意為樂。』而問比丘：『前四惡王毀滅佛法有幾年歲？』諸比丘答云：『經十二年。』王心念口言，作師子吼：『我當十二年中，當供養五眾，乃至辦諸供具。』即便行施，行施之日，天當降香澤之雨，遍閻浮提，一切實種皆得增長。諸方人眾皆持供養，來詣拘睒彌國，供養眾僧。
「時，諸比丘大得供養。諸比丘輩食人信施，而不讀誦經書，不薩阇為人受經。戲論過日，眠臥終夜，貪著利養，好自嚴飾，身著妙服，離諸出要、寂靜、出家、三菩提樂。形類比丘，離沙門功德，是法中之大賊，助作末世壞正法幢，建惡魔幢，滅正法炬，然煩惱火，壞正法鼓，毀正法輪，消正法海，壞正法山，破正法城，拔正法樹，毀禪定智慧，斷戒瓔珞，污染正道。
「時，彼天、龍、鬼神、夜叉、乾闥婆等，于諸比丘所生惡意，毀訾諸比丘，厭惡、遠離，不復相親，異口同音：『嗚呼！如是惡比丘，不應于如來法中
當時，那位三藏法師帶領眾多眷屬來到國王那裡，為國王說法。國王聽聞佛法后，憂愁煩惱立即止息，對佛法產生了極大的敬信，並大聲宣告：『從今以後，我將給予所有比丘無所畏懼的供養，讓他們感到舒適快樂。』他問比丘們：『之前那四位惡王摧毀佛法持續了多少年？』比丘們回答說：『經歷了十二年。』國王心中思量，口中發出如獅子般的吼聲：『我將在十二年內，供養五眾，乃至備辦一切供養之物。』他立即開始佈施。佈施的那天，天空降下香澤之雨，遍佈整個閻浮提，一切穀物種子都得以生長。四方民眾都帶著供養，來到拘睒彌國，供養僧眾。 當時，比丘們獲得了大量的供養。這些比丘們享用著人們的信施，卻不誦讀經書，也不為他人傳授佛法。他們整日嬉戲閑談，夜晚沉睡，貪戀利養，喜歡打扮自己，身穿華麗的衣服，遠離了出離、寂靜、出家和三菩提的快樂。他們外形像比丘，卻失去了沙門的功德，是佛法中的大盜賊，助長末世破壞正法的旗幟，建立惡魔的旗幟，熄滅正法的火炬，點燃煩惱的火焰，摧毀正法的鼓，破壞正法的法輪，消減正法的海洋，摧毀正法的山，破壞正法的城，拔除正法的樹，毀壞禪定智慧，斷絕戒律的瓔珞，污染正道。 當時，天、龍、鬼神、夜叉、乾闥婆等，對這些比丘產生了惡意，詆譭他們，厭惡、疏遠他們，不再親近，異口同聲地說：『唉！這樣的惡比丘，不應該存在於如來的佛法中。』
At that time, the Tripitaka master, with many followers, came to the king and preached the Dharma to him. Upon hearing the Dharma, the king's worries and distress immediately ceased, and he developed great faith and respect for the Buddha's teachings. He proclaimed loudly: 'From now on, I will provide all the monks with fearless offerings, so that they may feel comfortable and happy.' He asked the monks: 'How many years did the previous four evil kings destroy the Dharma?' The monks replied: 'It lasted for twelve years.' The king pondered in his heart and roared like a lion: 'Within twelve years, I will provide for the five assemblies, and even prepare all the necessary offerings.' He immediately began to give alms. On the day of giving, the sky rained fragrant nectar, covering the entire Jambudvipa, and all grain seeds grew. People from all directions brought offerings and came to Kausambi to offer to the Sangha. At that time, the monks received abundant offerings. These monks enjoyed the offerings given by the faithful, but they did not recite scriptures, nor did they teach the Dharma to others. They spent their days in idle chatter and play, and slept through the nights. They were greedy for gain, liked to adorn themselves, wore fine clothes, and were far from the joy of renunciation, tranquility, monastic life, and Bodhi. They were monks in appearance, but they had lost the virtues of a Shramana. They were great thieves in the Dharma, helping to raise the banner of destroying the true Dharma in the last age, establishing the banner of demons, extinguishing the torch of the true Dharma, igniting the flames of affliction, destroying the drum of the true Dharma, breaking the wheel of the true Dharma, diminishing the ocean of the true Dharma, destroying the mountain of the true Dharma, breaking the city of the true Dharma, uprooting the tree of the true Dharma, destroying meditation and wisdom, severing the necklace of precepts, and polluting the true path. At that time, gods, dragons, ghosts, yakshas, gandharvas, and others developed ill will towards these monks, slandering them, disliking and distancing themselves from them, no longer being close, and saying in unison: 'Alas! Such evil monks should not exist in the Dharma of the Tathagata.'
。』而說偈言：
「『非吉行惡行， 行諸邪見法， 此諸愚癡人， 打壞正法山， 行諸惡戒法， 棄諸如法行， 舍諸勝妙法， 拔除今佛法， 不信不調伏， 樂行諸惡行， 諂偽誑世間， 打破牟尼法， 毀形習諸惡， 兇暴及千行， 依法誑世人， 忿恨自貢高， 貪著求名利， 無惡業不備， 如佛所說法， 法沒有是相， 今者悉已見， 智者所輕賤， 此法今出已， 牟尼正法海， 不久當枯竭， 正法今少在， 惡人復來滅， 毀壞我正法。』
「時，彼諸天、龍、神等皆生不歡喜心，不復當護諸比丘，而同聲唱言：『佛法卻後七日滅盡。』號啕悲泣，共相謂言：『至比丘說戒日，共相鬥諍，如來正法于中而滅。』如是諸天悲惱啼泣
現代漢語譯本：於是，他說了這樣的偈語： 『不行善事而行惡事，奉行各種邪見之法，這些愚癡之人，摧毀了正法之山。 奉行各種惡戒之法，拋棄如法之行，捨棄殊勝微妙之法，拔除當今佛法。 不信佛法，不調伏自己，喜歡做各種惡行，諂媚虛偽地欺騙世人，破壞牟尼的教法。 外表修行卻習諸惡行，兇暴且行為惡劣，假借佛法欺騙世人，憤怒怨恨且自高自大。 貪圖名利，無惡不作，正如佛陀所說，法本無常，現在都已顯現，被智者所輕視。 此法如今已出現，牟尼的正法之海，不久將要枯竭，正法現在已經很少了。 惡人又來滅法，毀壞我的正法。』 當時，那些天、龍、神等都生起了不歡喜的心，不再護持那些比丘，他們同聲唱道：『佛法將在七日後滅盡。』他們號啕大哭，互相說道：『到了比丘說戒的日子，他們互相爭鬥，如來的正法就在其中滅亡。』這些天神悲傷地哭泣。
English version: Then, he spoke these verses: 'Not practicing good deeds but practicing evil deeds, adhering to various heretical views, these foolish people destroy the mountain of the true Dharma. Practicing various evil precepts, abandoning the practice of the Dharma, forsaking the supreme and subtle Dharma, uprooting the present Buddha's Dharma. Not believing in the Dharma, not subduing themselves, delighting in doing various evil deeds, flattering and falsely deceiving the world, destroying the teachings of Muni. Appearing to practice but engaging in evil deeds, being violent and behaving wickedly, deceiving the world by misusing the Dharma, being angry, resentful, and arrogant. Greedy for fame and profit, committing all kinds of evil, just as the Buddha said, the Dharma is impermanent, now all has appeared, and is despised by the wise. This Dharma has now appeared, the ocean of Muni's true Dharma, will soon dry up, the true Dharma is now scarce. Evil people come again to destroy the Dharma, ruining my true Dharma.' At that time, those gods, dragons, spirits, etc., all developed unhappy minds and no longer protected those monks. They cried out in unison: 'The Buddha's Dharma will be extinguished in seven days.' They wailed and wept, saying to each other: 'On the day the monks recite the precepts, they will fight each other, and the Tathagata's true Dharma will perish among them.' These gods were sad and wept.
。
「時，拘睒彌城中有五百優婆塞，聞諸天之言，共詣諸比丘眾中，諫諸比丘斗諍，而說偈言：
「『嗚呼苦劇歲， 愍念群生生， 其法今便滅， 釋師子王法， 惡輪壞法輪， 如是盡金剛， 乃能不即壞， 安隱時已滅， 危險法已起， 明智人已過， 今見如是相， 當知不復久， 牟尼法斷滅， 世間無復明， 離垢寂滅口， 牟尼日今沒， 世人失伏藏， 善惡無差別， 善惡無差已， 誰能得正覺， 法燈今在世， 及時行諸善， 無量諸福田， 此法今當滅， 是故我等輩， 知財不堅牢， 及時取堅實。』
「至十五日說戒時，法當沒，今日五百優婆塞，一日之中，造五百佛塔。時，諸優婆塞各有餘務，不復來往眾僧眾中。
「爾時，住揵陀摩羅山修羅他阿羅漢觀閻浮提：『今日何處有眾僧說戒？』見有拘睒彌國如來弟子說戒為布薩，即詣拘睒彌。
「時，彼僧眾乃有百千人，中唯有一阿羅漢，名曰修羅他。又復有一三藏，名曰弟子，此是如來最後大眾集。爾時，維那行舍羅籌，白三藏上座言：『眾僧已集，有百千人，今為說波羅提木叉
現代漢語譯本：當時，拘睒彌城中有五百位在家信徒，他們聽到了天神的話語，一同來到比丘僧團中，勸誡比丘們停止爭鬥，並說了這樣一些偈語： 『唉，這真是痛苦的年代啊，可憐眾生還在輪迴中掙扎。佛法現在就要衰敗了，釋迦獅子王的教法啊！惡的輪子正在破壞法輪，即使是金剛般的教法，也無法立刻避免衰敗。安穩的時代已經過去，危險的教法已經興起，明智的人已經離去。現在看到這樣的景象，應當知道佛法衰敗的日子不遠了。牟尼的教法即將斷滅，世間將不再有光明。清凈寂滅的教誨，牟尼的太陽現在就要隕落了。世人失去了寶藏，善與惡沒有了差別。善惡沒有差別之後，誰還能獲得正覺呢？佛法的明燈現在還在世間，要及時行善啊。無量的福田，這佛法現在就要衰敗了。所以我們這些人，知道財富不是堅固的，要及時獲取堅實的真理。』 到了十五日說戒的時候，佛法將要衰敗，今天這五百位在家信徒，在一天之內，建造了五百座佛塔。當時，這些在家信徒各自有其他事務，不再來往于僧團之中。 那時，住在揵陀摩羅山的修羅他阿羅漢觀察閻浮提：『今天哪裡有僧團在說戒呢？』他看到拘睒彌國有如來的弟子正在說戒，舉行布薩，就前往了拘睒彌。 當時，那裡的僧團有百千人，其中只有一位阿羅漢，名叫修羅他。還有一位三藏法師，名叫弟子，這是如來最後的僧眾集會。當時，維那行舍羅籌，稟告三藏上座說：『僧眾已經聚集，有百千人，現在可以誦說波羅提木叉了。』
English version: At that time, there were five hundred lay devotees in the city of Kausambi. Having heard the words of the gods, they went together to the assembly of monks, admonishing the monks to cease their disputes, and spoke these verses: 'Alas, this is a time of great suffering, pitying the beings still struggling in samsara. The Dharma is now about to decline, the teachings of the Lion King Shakyamuni! The wheel of evil is destroying the Dharma wheel, even the diamond-like Dharma cannot immediately avoid decay. The time of peace has passed, the dangerous Dharma has arisen, and the wise have departed. Seeing such signs now, one should know that the day of the Dharma's decline is not far off. The teachings of Muni are about to be extinguished, and the world will no longer have light. The pure and tranquil teachings, the sun of Muni is now about to set. The people of the world have lost their treasure, and there is no distinction between good and evil. After there is no distinction between good and evil, who can attain enlightenment? The lamp of the Dharma is still in the world, so act with goodness in time. The immeasurable fields of merit, this Dharma is now about to decline. Therefore, we, knowing that wealth is not firm, should obtain the firm truth in time.' On the fifteenth day, when the precepts were to be recited, the Dharma was about to decline. Today, these five hundred lay devotees built five hundred stupas in a single day. At that time, these lay devotees each had other affairs and no longer frequented the monastic community. Then, the Arhat Suratha, who resided on Mount Gandhamadana, observed Jambudvipa: 'Where is there a monastic community reciting the precepts today?' He saw that in the country of Kausambi, the disciples of the Tathagata were reciting the precepts, holding the Uposatha, and he went to Kausambi. At that time, there were hundreds of thousands of monks there, among whom there was only one Arhat, named Suratha. There was also a Tripitaka master, named Disciple, and this was the last gathering of the Tathagata's assembly. At that time, the Vinaya master distributed the counting sticks and reported to the Tripitaka elder: 'The monastic community has gathered, there are hundreds of thousands of people, now we can recite the Pratimoksha.'
。』時，彼上座答言：『閻浮提如來弟子皆來集此，數有百千。如是眾中，我為上首，了達三藏，尚不學戒律，況復餘者而有所學。今當爲誰而說戒律？』而說偈言：
「『今是十五日， 夜靜月清明， 如是諸比丘， 今集聽說戒， 一切閻浮提， 眾僧最後集， 我是眾中上， 不學戒律法， 況復餘僧眾， 而有所學習， 何能牟尼法， 釋迦師子王， 彼戒誰有持， 是人乃能說。』
「爾時，彼阿羅漢修羅他立上座前，合掌白上座言：『上座！但說波羅提木叉，如佛在世時，舍利弗、目揵連等大比丘眾所學法，我今已悉學。如來雖滅度，於今已千歲，彼所制律儀，我悉已備足。』而說偈言：
「『上座聽我說， 我名修羅他， 漏盡阿羅漢， 僧中師子吼。 牟尼真弟子， 信佛諸鬼神， 聞彼聖所說， 悲哀泣流淚。 低頭念法滅， 從今去已后， 無有說法者， 毗尼別解脫。 不復在於世， 法橋今已壞， 法水不復流， 法海已枯竭。 法山已崩頹， 法會從今絕， 法幢不復見， 法足不復行。 律儀戒永沒， 法燈不復照， 法輪不復轉， 閉塞甘露門
現代漢語譯本：當時，那位上座回答說：『閻浮提的如來弟子都聚集在這裡，人數有成百上千。在這些人中，我是首領，通達三藏，尚且不學習戒律，更何況其他人呢？現在要為誰說戒律呢？』於是說了偈語： 『今天是十五日，夜晚寂靜，月光明亮，像這樣的各位比丘，今天聚集在一起聽戒。整個閻浮提，僧眾最後一次聚集，我是僧眾中的首領，不學習戒律法，更何況其餘的僧眾，又有什麼學習呢？如何能讓牟尼的教法，釋迦獅子王的教法，誰能持守那些戒律，那個人才能宣說。』 『那時，那位阿羅漢修羅他站在上座面前，合掌對上座說：『上座！請宣說波羅提木叉，就像佛在世時，舍利弗、目犍連等大比丘眾所學習的法一樣，我現在都已經學會了。如來雖然已經滅度，至今已經千年，他所制定的律儀，我都已經具備。』於是說了偈語： 『上座聽我說，我的名字叫修羅他，是漏盡的阿羅漢，在僧眾中如獅子吼。牟尼的真正弟子，相信佛的諸位鬼神，聽到聖者所說，悲傷地哭泣流淚。低頭想到佛法將要滅亡，從今以後，沒有說法的人，毗尼別解脫，不再存在於世間，法橋現在已經毀壞，法水不再流淌，法海已經枯竭。法山已經崩塌，法會從今斷絕，法幢不再出現，法足不再行走。律儀戒永遠消失，法燈不再照耀，法輪不再轉動，關閉了甘露之門。』
English version: At that time, the senior monk replied, 『The disciples of the Tathagata in Jambudvipa have all gathered here, numbering in the hundreds and thousands. Among these people, I am the leader, and I understand the three baskets of teachings, yet I do not study the precepts. How much less would others? Who should I speak the precepts for now?』 Then he spoke a verse: 『Today is the fifteenth day, the night is quiet, and the moon is bright. Such are the monks gathered here today to listen to the precepts. The entire Jambudvipa, this is the last gathering of the Sangha. I am the leader among the Sangha, and I do not study the precepts. How much less would the rest of the Sangha have any learning? How can the teachings of Muni, the teachings of the Shakya Lion King, be upheld? Only the one who upholds those precepts can proclaim them.』 『At that time, the Arhat Shurata stood before the senior monk, joined his palms, and said to the senior monk, 『Senior monk! Please proclaim the Pratimoksha, just as the Dharma that was studied by the great monks such as Shariputra and Maudgalyayana when the Buddha was alive. I have now learned it all. Although the Tathagata has passed away, it has been a thousand years now, and I have fully equipped myself with the rules he established.』 Then he spoke a verse: 『Senior monk, listen to me, my name is Shurata, I am an Arhat who has exhausted all outflows, roaring like a lion in the Sangha. The true disciples of Muni, the gods who believe in the Buddha, hearing what the sage said, wept with sorrow. Bowing their heads, they thought of the Dharma』s extinction. From now on, there will be no one to preach the Dharma, the Vinaya Pratimoksha will no longer exist in the world. The bridge of Dharma is now destroyed, the water of Dharma no longer flows, the sea of Dharma has dried up. The mountain of Dharma has collapsed, the Dharma assembly is now cut off, the banner of Dharma is no longer seen, the feet of Dharma no longer walk. The precepts of discipline are forever gone, the lamp of Dharma no longer shines, the wheel of Dharma no longer turns, and the gate of nectar is closed.』
。 法師不在世， 善人說妙道， 眾生不識善， 不異於野獸。』
「爾時，佛母摩訶摩耶夫人天上來下，詣諸眾僧所，號啕啼泣：『嗚呼！苦哉！是我之子經歷阿僧祇劫，修諸苦行，不顧勞體，積德成佛，今者忽然消滅。』而說偈言：
「『我是佛親母， 我子積苦行， 經歷無數劫， 究竟成真道。 悲泣不自勝， 今法忽磨滅， 嗚呼智慧人， 爾今何所在。 持法舍諍訟， 從佛口所生， 諸王無上尊， 真實佛弟子。 頭陀修妙行， 宿止林藪間， 如是真佛子， 今為何所在。 今者於世間， 無有諸威德， 曠野山林間， 諸神寂無言。 施戒愍群生， 信戒自莊嚴， 忍辱質直行， 觀察諸善惡。 如是諸勝法， 今忽都已盡。』
「爾時，彼上座弟子作是念言：『彼修羅他比丘自言：「如來所制戒律，我悉備持。」』爾時，上座有弟子，名曰安伽陀，起不忍之心，極生忿恨。從座起，罵辱彼聖：『汝是下座比丘，愚癡無智，而毀辱我和上。』即持利刀，殺彼聖人，而說偈言：
「『我名安伽陀， 失沙之弟子， 利劍殺汝身， 自謂我有德
現代漢語譯本 『法師不在世，善人宣講精妙的佛法，眾生卻不認識善，和野獸沒什麼區別。』 『這時，佛母摩訶摩耶夫人從天而降，來到眾僧所在之處，號啕大哭：『唉！真是痛苦啊！我的兒子經歷了無數劫，修行各種苦行，不顧身體的勞累，積攢功德最終成佛，如今卻忽然消逝了。』她還說了這樣的偈語： 『我是佛陀的親生母親，我的兒子積累苦行，經歷了無數劫，最終成就了真道。 悲傷哭泣不能自已，如今佛法忽然要消滅，唉，有智慧的人啊，你們現在在哪裡？ 持守佛法，捨棄爭訟，從佛口中教誨而出，諸王中無上的尊者，真實的佛弟子。 頭陀苦行，在林間草叢中過夜，像這樣的真佛子，現在在哪裡？ 如今在世間，沒有了威德之人，曠野山林之間，諸神都寂靜無聲。 佈施、持戒、憐憫眾生，以信仰和戒律來莊嚴自身，忍辱、正直地修行，觀察各種善惡。 像這樣的殊勝佛法，如今都已消失殆盡。』 『這時，那位上座弟子的心中想：『那個修羅他比丘自己說：「如來所制定的戒律，我都全部遵守。」』這時，上座弟子中，有一個名叫安伽陀的，心中生起不忍，極其憤怒。他從座位上站起來，辱罵那位聖人：『你是個下座比丘，愚癡無知，竟然譭謗我的和尚。』隨即拿起利刀，殺死了那位聖人，並說了這樣的偈語： 『我名叫安伽陀，是失沙的弟子，用利劍殺死你，自認為我有功德。』
English version 'When the Dharma master is not in the world, good people preach the wonderful Dharma, but sentient beings do not recognize goodness, and are no different from wild beasts.' 'At that time, the Buddha's mother, Mahamaya, descended from the heavens and came to where the monks were, wailing and crying: 'Alas! How painful! My son went through countless kalpas, practicing all kinds of ascetic practices, disregarding the fatigue of his body, accumulating merit and finally becoming a Buddha, but now he has suddenly vanished.' She also spoke these verses: 'I am the Buddha's own mother, my son accumulated ascetic practices, went through countless kalpas, and finally achieved the true path. Grief and weeping cannot be contained, now the Dharma is suddenly about to disappear, alas, wise people, where are you now? Holding the Dharma, abandoning disputes, coming from the Buddha's teachings, the supreme among kings, the true disciples of the Buddha. Practicing asceticism, spending the night in the forest and bushes, where are such true disciples of the Buddha now? Now in the world, there are no people of virtue, in the wilderness and mountains, the gods are all silent. Giving, keeping precepts, having compassion for all beings, adorning oneself with faith and precepts, practicing patience and honesty, observing all good and evil. Such excellent Dharma, now has all disappeared.' 'At this time, that senior disciple thought in his heart: 'That Shura-ta Bhikkhu himself said: "The precepts established by the Tathagata, I have all observed." ' At this time, among the senior disciples, there was one named Angada, who felt unbearable in his heart and became extremely angry. He stood up from his seat and insulted that saint: 'You are a junior Bhikkhu, foolish and ignorant, and you actually slander my teacher.' Then he took a sharp knife and killed that saint, and spoke these verses: 'My name is Angada, a disciple of Shisha, I kill you with a sharp sword, and think that I have merit.'
。』
「爾時，有一鬼名曰大提木佉，作是念言：『世間唯有此一阿羅漢，而為惡比丘弟子所害。』執持金剛利杵，杵頭火然，以此打破彼頭，即便命終，而說偈言：
「『我是惡鬼神， 名大提木佉， 以此金剛杵， 破汝頭七分。』
「爾時，阿羅漢弟子見彼弟子殺害其師，忿恨不忍，即殺三藏。爾時，諸天、世人悲哀啼泣：『嗚呼！苦哉！如來正法今便都盡。』尋即此大地六種震動，無量眾生號啕啼泣，極為愁惱：『嗚呼！今日正法不復現世。』作是語已，各各離散。
「爾時，拘睒彌國五百優婆塞聞已，往詣寺中，舉手拍頭，高聲大哭：『嗚呼！如來愍念世間，濟諸群生，無有鉅細，誰當爲我說法義？今者，人、天解脫不復可得，眾生今日猶在闇瞑，無有引導，長習諸惡，以此為歡，如諸野獸；不聞牟尼妙法，身壞命終，墮在三塗。譬如流星，世人從今已后，無復念慧、寂靜、三昧、十力妙法。』
「爾時，拘睒彌王聞諸比丘殺真人阿羅漢及三藏法師，心生悲惱，惋慨而坐。爾時，諸邪見輩諍競打破塔廟，及害比丘，從是佛法索然頓滅。」
爾時，世尊語釋提桓因：「四大天王，諸天、世人於我滅度之後，法盡之相，如上所說
現代漢語譯本：當時，有一個鬼名叫大提木佉，他這樣想：『世間只有這一位阿羅漢，卻被惡比丘弟子所害。』他拿著金剛利杵，杵頭燃著火，用它打破了那個弟子的頭，那弟子立刻就死了。大提木佉還說了偈語：『我是惡鬼神，名叫大提木佉，用這金剛杵，將你的頭打成七分。』 當時，阿羅漢的弟子們看到那個弟子殺害了自己的老師，憤怒難忍，就殺了三藏法師。當時，諸天和世人都悲哀地哭泣：『唉呀！太痛苦了！如來的正法現在就要完全消失了。』隨即，大地發生了六種震動，無數眾生號啕大哭，非常愁苦：『唉呀！今天正法不會再出現在世上了。』說完這些話，他們各自散去了。 當時，拘睒彌國的五百位優婆塞聽到這件事後，來到寺廟，舉起手拍打自己的頭，大聲痛哭：『唉呀！如來憐憫世間，救濟所有眾生，無論大小，誰來為我們講說佛法？現在，人天解脫不再可能，眾生今天仍然處在黑暗之中，沒有引導，長期習慣於各種惡行，以此為樂，就像野獸一樣；聽不到牟尼的妙法，身壞命終，墮入三惡道。就像流星一樣，世人從今以後，不再有念慧、寂靜、三昧、十力這些妙法了。』 當時，拘睒彌國王聽到比丘們殺害了真人阿羅漢和三藏法師，心中悲傷難過，惋惜地坐著。當時，那些邪見的人互相爭鬥，打破佛塔和寺廟，還殺害比丘，從此佛法就完全滅絕了。 當時，世尊告訴釋提桓因：『四大天王，諸天和世人在我滅度之後，佛法衰敗的景象，就像上面所說的那樣。』
English version: At that time, there was a ghost named Datimukha, who thought, 'There is only this one Arhat in the world, and he has been harmed by evil bhikkhu disciples.' He held a vajra pestle, the head of which was ablaze, and used it to smash the head of that disciple, who died immediately. Datimukha also spoke a verse: 'I am an evil ghost, named Datimukha, with this vajra pestle, I will break your head into seven pieces.' At that time, the disciples of the Arhat, seeing that disciple kill their teacher, were filled with unbearable anger and killed the Tripitaka master. At that time, the gods and people of the world wept in sorrow: 'Alas! How painful! The Tathagata's true Dharma is now about to completely disappear.' Immediately, the earth shook in six ways, and countless beings wailed and cried, extremely distressed: 'Alas! Today, the true Dharma will no longer appear in the world.' After saying these words, they each dispersed. At that time, five hundred upasakas of the country of Kausambi, upon hearing this, went to the temple, raised their hands and beat their heads, crying loudly: 'Alas! The Tathagata had compassion for the world, saving all beings, great and small. Who will now explain the Dharma to us? Now, liberation for humans and gods is no longer possible. Beings today are still in darkness, without guidance, long accustomed to all kinds of evil, taking pleasure in it, like wild beasts; they do not hear the wonderful Dharma of Muni, and when their bodies break and their lives end, they fall into the three evil paths. Like a shooting star, from now on, people will no longer have the wonderful Dharma of mindfulness, wisdom, tranquility, samadhi, and the ten powers.' At that time, the king of Kausambi, upon hearing that the bhikkhus had killed the true Arhat and the Tripitaka master, felt grief and sorrow in his heart, and sat down in lamentation. At that time, those with wrong views fought among themselves, destroying pagodas and temples, and also killing bhikkhus. From then on, the Buddha's Dharma was completely extinguished. At that time, the World Honored One said to Sakra, Lord of the Devas: 'The Four Great Heavenly Kings, the gods, and the people of the world, after my passing away, the signs of the Dharma's decline will be as described above.'
。是故汝等，今者不可不以勤力加於精進，護持正法，久令在世。」
爾時，諸天、世人聞佛所說，各各悲顏，以手揮淚，頂禮佛足，各自退去。
（六四一）
阿育王施半阿摩勒果因緣經
阿育王于如來法中得大敬信。時，王問諸比丘言：「誰于如來法中行大布施？」
諸比丘白王言：「給孤獨長者最行大施。」
王復問曰：「彼施幾許寶物？」
比丘答曰：「以億千金。」
王聞已。如是思惟：「彼長者尚能捨億千金，我今為王，何緣復以億千金施？當以億百千金施。」
時，王起八萬四千佛塔，于彼諸塔中復施百千金，復作五歲大會，會有三百千比丘，用三百億金供養于彼僧眾中。第一分是阿羅漢，第二分是學人，第三分是真實凡夫。除私庫藏，此閻浮提夫人、婇女、太子、大臣施與聖僧，四十億金還復贖取。如是計挍，用九十六億千金，乃至王得重病時，王自知命欲終盡。
時，有大臣名羅陀崛多。時，王宿命是施佛土時同伴小兒。時，彼大臣羅陀崛多見王重病，命垂欲盡，稽首以偈問王：
「顏貌常鮮澤， 百千婇女繞， 譬如諸蓮華， 蜜蜂當聚集， 今睹聖王顏， 無有諸鮮澤
現代漢語譯本：'因此，你們現在不可不更加勤勉努力，精進修行，護持正法，使其長久住世。' 現代漢語譯本：'當時，諸天和世人聽聞佛陀所說，都各自悲傷，用手拭淚，頂禮佛足，然後各自退去。' 現代漢語譯本：'（六四一）' 現代漢語譯本：'阿育王施半阿摩勒果因緣經' 現代漢語譯本：'阿育王對如來的佛法生起了極大的敬信。當時，國王問眾比丘：『誰在如來的佛法中行最大的佈施？』 現代漢語譯本：'眾比丘回答國王說：『給孤獨長者最行大布施。』 現代漢語譯本：'國王又問：『他佈施了多少寶物？』 現代漢語譯本：'比丘回答說：『用了一億千金。』 現代漢語譯本：'國王聽后，這樣思量：『那位長者尚且能捨一億千金，我如今身為國王，為何只施一億千金呢？應當施一億百千金。』 現代漢語譯本：'當時，國王建造了八萬四千座佛塔，在那些佛塔中又佈施了百千金，又舉辦了五年的大法會，法會有三百千比丘，用三百億金供養那些僧眾。第一部分是阿羅漢，第二部分是學人，第三部分是真實的凡夫。除了私庫的儲藏，這閻浮提的夫人、婇女、太子、大臣佈施給聖僧的四十億金又贖了回來。這樣計算，用了九十六億千金，乃至國王得了重病，國王自己知道生命將要終結。' 現代漢語譯本：'當時，有一位大臣名叫羅陀崛多。當時，國王的前世是佈施佛土時的一個同伴小孩。當時，那位大臣羅陀崛多看到國王重病，生命垂危，稽首以偈問國王：' 現代漢語譯本：'『您的容貌常保鮮亮光澤，百千婇女圍繞在您身邊，就像蓮花一樣，蜜蜂應當聚集，如今看到聖王的容顏，沒有了往日的鮮亮光澤。』
English version: 'Therefore, you all must now exert yourselves with diligence and vigor, practice diligently, protect the Right Dharma, and ensure that it remains in the world for a long time.' English version: 'At that time, the gods and people, upon hearing what the Buddha had said, were each filled with sorrow, wiped away their tears with their hands, bowed at the Buddha's feet, and then each departed.' English version: '(641)' English version: 'The Sutra of King Ashoka's Offering of Half an Amalaka Fruit' English version: 'King Ashoka developed great faith and respect for the Tathagata's Dharma. At that time, the king asked the monks, 『Who has made the greatest offering in the Tathagata's Dharma?』 English version: 'The monks replied to the king, 『The elder Anathapindika has made the greatest offering.』 English version: 'The king then asked, 『How many treasures did he offer?』 English version: 'The monks replied, 『One hundred million gold coins.』 English version: 'Upon hearing this, the king thought, 『That elder was able to give away one hundred million gold coins, and I, as king, why should I only give one hundred million gold coins? I should give one hundred million times one hundred million gold coins.』 English version: 'At that time, the king built eighty-four thousand stupas, and in those stupas, he also offered one hundred million gold coins. He also held a five-year grand assembly, where there were three hundred thousand monks, and he used three hundred billion gold coins to make offerings to those monks. The first group were Arhats, the second group were those still learning, and the third group were ordinary people. Apart from the private treasury, the forty billion gold coins offered by the ladies, concubines, princes, and ministers of Jambudvipa to the holy monks were also redeemed. Calculating in this way, he used ninety-six billion times one thousand gold coins, until the king became seriously ill, and the king knew that his life was about to end.' English version: 'At that time, there was a minister named Radhagupta. In a past life, the king was a young child who was a companion when offering to the Buddha's land. At that time, the minister Radhagupta, seeing that the king was seriously ill and his life was hanging by a thread, bowed his head and asked the king in verse:' English version: '『Your countenance always shines with freshness, surrounded by hundreds of thousands of concubines, like lotuses, where bees should gather. Now, seeing the holy king's face, it has lost its former freshness and luster.』
。」
王即以偈答：
「我今無所憂， 失財及王位， 此身及余親， 及諸種種寶， 我今所愁者， 不復睹賢聖， 四事以供養， 我今唯念此， 顏色有變異， 心意無所寧。
「又復，我常所愿，欲以滿億百千金作功德，今愿不得滿足，便就後世時，計挍前後所施金銀珍寶，唯減四億未滿。」王即辦諸珍寶，送與雞雀寺中。
法益之子，名三波提，為太子諸臣等，啟太子言：「大王將終不久，今以此珍寶送與寺舍中，今庫藏財寶已竭，諸王法以物為尊，太子今宜斷之，勿使大王用盡也。」時，太子即敕典藏者，勿復出與大王用之。
時，大王自知索諸物不復能得，所食金器送與寺中。時，太子令斷金器，給以銀器，王食已，復送與寺中。又斷銀器，給以銅器，王亦以此送與寺中。又斷銅器，給以瓦器。
時，大王手中有半阿摩勒果，悲淚告諸大臣：「今誰為地主？」
時，諸臣啟白大王：「王為地主。」
時，王即說偈答曰：
「汝等護我心， 何假虛妄語， 我今坐王位， 不復得自在。 阿摩勒半果， 今在於我手， 此即是我物， 於是得自由
國王隨即用偈語回答： 『我現在沒有什麼憂愁，失去財產和王位，這身體和其餘親人，以及各種各樣的珍寶，我現在所憂愁的是，不能再見到賢聖，用四事來供養他們，我現在只想著這件事，容顏有了變化，心意沒有安寧。 『而且，我常常希望，用滿一億百千金來做功德，現在願望不能滿足，便考慮到後世時，計算前後所施捨的金銀珍寶，還差四億沒有滿。』國王隨即準備各種珍寶，送到雞雀寺中。 法益的兒子，名叫三波提，作為太子的大臣們，稟告太子說：『大王將要去世不久，現在把這些珍寶送到寺廟裡，現在國庫的財寶已經枯竭，各國王的法則是以財物為尊，太子現在應該阻止他，不要讓大王用盡。』當時，太子就命令掌管庫藏的人，不要再拿出東西給大王使用。 當時，大王自己知道索要東西不能再得到，就把所用的金器送到寺中。當時，太子命令停止使用金器，改用銀器，國王吃完飯後，又把銀器送到寺中。又停止使用銀器，改用銅器，國王也把銅器送到寺中。又停止使用銅器，改用瓦器。 當時，大王手中拿著半個阿摩勒果，悲傷地流著淚告訴各位大臣：『現在誰是這片土地的主人？』 當時，各位大臣稟告大王說：『您是這片土地的主人。』 當時，國王就用偈語回答說： 『你們護著我的心，何必說虛妄的話，我現在坐在王位上，卻不能再自由自在。這半個阿摩勒果，現在在我手中，這才是我的東西，我才能自由支配。』
The king then replied with a verse: 'I have no worries now, having lost wealth and the throne, this body and the rest of my relatives, and all kinds of treasures. What I worry about now is not being able to see the virtuous sages again, to offer them the four requisites. I am only thinking about this now, my appearance has changed, and my mind is not at peace. 'Moreover, I have always wished to perform meritorious deeds with a full hundred million gold pieces. Now that my wish cannot be fulfilled, I consider the next life, calculating the gold, silver, and treasures I have given away before and after, and I am still four hundred million short.' The king then prepared various treasures and sent them to the Chicken Sparrow Temple. The son of Dharma Benefit, named Samprati, as the ministers of the crown prince, reported to the crown prince, 'The great king will soon pass away. Now he is sending these treasures to the temple. The treasury's wealth is now exhausted. The law of kings is to value possessions. The crown prince should now stop him, and not let the great king use it all up.' At that time, the crown prince ordered the keeper of the treasury not to give anything more to the great king. At that time, the great king knew that he could no longer obtain anything, so he sent the gold utensils he used to the temple. At that time, the crown prince ordered the cessation of gold utensils and replaced them with silver utensils. After the king finished eating, he sent the silver utensils to the temple. Then, the silver utensils were stopped, and copper utensils were used instead. The king also sent the copper utensils to the temple. Then, the copper utensils were stopped, and earthenware utensils were used instead. At that time, the great king held half an amalaka fruit in his hand, and with tears of sorrow, he said to the ministers, 'Who is the master of this land now?' At that time, the ministers reported to the great king, 'You are the master of this land.' At that time, the king replied with a verse: 'You protect my heart, why speak false words? I am now sitting on the throne, but I can no longer be free. This half amalaka fruit, now in my hand, this is my possession, and I am free to do with it as I please.'
。 嗚呼尊富貴， 可厭可棄捨， 先領閻浮提， 今一旦貧至。 如恒河駛流， 一逝而不返， 富貴亦復然， 逝者不復還。」
又復，如佛偈所說：
「凡盛必有衰， 以衰為究竟， 如來神口說， 真實無有異， 先時所教令， 速疾無有閡， 今有所求索， 無復從我教， 如風閡于山， 如水閡于岸， 我今所教令， 於今已永絕， 將從無量眾， 擊鼓吹貝螺， 常作諸伎樂， 受諸五欲樂， 婇女數百眾， 日夜自娛樂， 今者都永盡， 如樹無花實， 顏貌轉枯盡， 色力亦復然， 如花轉萎悴， 我今亦復爾。」
時，阿育王呼侍者言：「汝今憶我恩養，汝持此半阿摩勒果送雞雀寺中，作我意，禮拜諸比丘僧足，白言：『阿育王問訊諸大聖眾，我是阿育王，領此閻浮提，閻浮提是我所有，今者頓盡，無有財寶佈施眾僧，於一切財而不得自在。今唯此半阿摩勒果，我得自由，此是最後佈施檀波羅蜜，哀愍我故，納受此施，令我得供養僧福。』而說偈言：
「半阿摩勒果， 是我之所有， 於我得自在， 今舍于大眾。 緣心在於聖， 更無濟我者， 憐愍於我故， 納受阿摩勒
現代漢語譯本： 唉，曾經尊貴的富貴，如今卻令人厭惡，可以拋棄。 先前統治著整個閻浮提，如今卻突然變得一貧如洗。 就像恒河的流水一樣，一去不復返。 富貴也是如此，逝去之後不會再回來。
又如佛偈所說：
凡是興盛的必定會衰敗，以衰敗為最終的結局。 這是如來親口所說，真實不虛。 先前所教導的命令，迅速而沒有阻礙。 如今有所求索，卻不再聽從我的教誨。 就像風被山阻擋，像水被岸阻隔。 我如今所發佈的命令，從今以後永遠失效。 曾經率領無數的民眾，敲鼓吹響海螺。 經常演奏各種樂曲，享受各種感官的快樂。 有數百名美女，日夜陪伴我享樂。 如今這一切都永遠消失了，就像樹木沒有花朵和果實。 容顏逐漸枯槁，氣色和體力也同樣衰退。 就像花朵逐漸凋零枯萎，我現在也是這樣。
當時，阿育王呼喚侍者說：『你現在還記得我養育你的恩情，你拿著這半個阿摩勒果送到雞雀寺中，代表我的心意，禮拜各位比丘僧的腳，稟告說：「阿育王問候各位大聖，我是阿育王，統治著這閻浮提，閻浮提的一切都屬於我，如今卻突然失去了一切，沒有財寶可以佈施給眾僧，對於一切財富都不能自主。現在只有這半個阿摩勒果，我可以自由支配，這是我最後一次佈施，是檀波羅蜜，請你們可憐我，接受我的佈施，讓我能夠供養僧眾，獲得福報。」』並說了偈語：
『這半個阿摩勒果，是我唯一擁有的， 我可以自由支配，現在把它佈施給大眾。 我的心寄託在聖賢身上，再也沒有誰能救濟我了。 請你們可憐我，接受這阿摩勒果。』
English version: Alas, the honored wealth and nobility, now are detestable and can be discarded. Previously ruling over the entire Jambudvipa, now suddenly reduced to poverty. Like the swift flow of the Ganges, once gone, it never returns. Wealth and nobility are also like this, once gone, they do not come back.
Furthermore, as the Buddha's verse says:
All that flourishes must decline, with decline as the ultimate end. This is what the Tathagata said with his own mouth, it is true and without difference. The commands given earlier were swift and without hindrance. Now, when I seek something, they no longer follow my teachings. Like the wind blocked by a mountain, like water blocked by a shore. The commands I issue now are forever ineffective from this day forward. I once led countless people, beating drums and blowing conch shells. I often played various musical instruments, enjoying all kinds of sensual pleasures. I had hundreds of beautiful women, who entertained me day and night. Now all of this is gone forever, like a tree without flowers or fruit. My complexion is gradually withering, my color and strength are also declining. Like a flower that gradually withers and fades, I am now also like that.
At that time, King Ashoka called his attendant and said: 'You still remember the kindness of my nurturing you, take this half of an Amalaka fruit to the Chicken-Sparrow Temple, as my intention, bow to the feet of all the Bhikkhu monks, and report: 「King Ashoka sends greetings to all the great saints, I am King Ashoka, ruling over this Jambudvipa, everything in Jambudvipa belongs to me, but now I have suddenly lost everything, I have no treasures to give to the monks, I have no control over any wealth. Now I only have this half of an Amalaka fruit, which I can freely dispose of, this is my last offering, it is Dana Paramita, please have mercy on me, accept my offering, so that I can make offerings to the monks and gain blessings.」』 And he spoke the verse:
'This half of an Amalaka fruit, is all that I possess, I can freely dispose of it, now I give it to the assembly. My heart is placed on the saints, there is no one else who can save me. Please have mercy on me, accept this Amalaka fruit.'
。 為我食此施， 因是福無量， 世世受妙樂， 用之無有盡。」
時，彼使者受王敕已，即持此半阿摩勒果，至雞雀寺中，至上座前，五體著地作禮，長跪合掌，向上座而說偈曰：
「領于閻浮提， 一傘系一鼓， 遊行無所礙， 如日照於世， 業行報已至， 在世不復久， 無有王威德， 如日云所翳， 號曰阿育王， 稽首禮僧足， 送此佈施物， 謂半阿摩勒， 愿求來世福， 哀愍彼王故， 聖眾愍彼故， 受是半果施。」
時，彼上座告諸大眾：「誰聞是語而不厭世間？我等聞是事，不可不生厭離，如佛經所說。見他衰事，應生厭離，若有識類眾生者，聞是事豈得不捨世間？」而說偈曰：
「人王世中最， 阿育孔雀姓， 閻浮提自在， 阿摩勒為主， 太子及諸臣， 共奪大王施， 送半阿摩勒， 降伏憍財者， 使彼生厭心， 愚夫不識施， 因果受妙樂， 示送半摩勒。」
時，彼上座作是念言：「云何令此半阿摩勒，一切眾僧得其分食？」即教令研磨，著石榴羹中，行已，眾僧一切皆得周遍。
時，王復問傍臣曰：「誰是閻浮提王？」
臣啟王言：「大王是也
現代漢語譯本 『爲了我而食用這佈施，因此福德無量，世世代代享受美妙的快樂，用之不盡。』 當時，那位使者接受國王的命令后，就拿著這半個庵摩勒果，來到雞雀寺中，到上座面前，五體投地行禮，長跪合掌，向上座說偈語道： 『統治閻浮提，一把傘繫著一面鼓，**無所障礙，如同太陽照耀世間，業報已經到來，在世不久了，沒有了國王的威德，如同太陽被云遮蔽，名叫阿育王，稽首禮拜僧眾的腳，送來這佈施之物，說是半個庵摩勒果，愿求來世的福報，可憐他國王的緣故，聖眾可憐他的緣故，接受這半個果子的佈施。』 當時，那位上座告訴大眾：『誰聽到這些話而不厭惡世間？我們聽到這件事，不能不產生厭離之心，如同佛經所說。看到他人衰敗的事情，應該產生厭離之心，如果有識之眾生，聽到這件事怎麼能不捨棄世間呢？』於是說偈語道： 『人王是世間最尊貴的，阿育是孔雀的姓氏，在閻浮提自在，以庵摩勒果為主，太子和各位大臣，共同奪取了大王的佈施，送來半個庵摩勒果，是爲了降伏那些驕傲的富人，使他們產生厭離之心，愚蠢的人不認識佈施，因果會享受美妙的快樂，所以送來半個庵摩勒果。』 當時，那位上座這樣想：『如何讓這半個庵摩勒果，讓所有的僧眾都能分到食用？』就教導他們研磨，放在石榴羹中，分發后，所有的僧眾都得到了遍佈。 當時，國王又問身邊的臣子說：『誰是閻浮提的國王？』 臣子稟告國王說：『大王就是啊。』
English version 'For me to eat this offering, therefore the merit is immeasurable, generation after generation enjoying wonderful happiness, using it without end.' At that time, the messenger, having received the king's command, took this half amalaka fruit, went to the Chicken Sparrow Temple, and before the chief monk, prostrated himself with his five limbs touching the ground, knelt with palms together, and spoke a verse to the chief monk: 'Ruling over Jambudvipa, with one umbrella and one drum, **unobstructed, like the sun shining upon the world, the karmic retribution has arrived, not long remaining in the world, without the king's majesty, like the sun obscured by clouds, named King Ashoka, bowing his head to the feet of the monks, sending this offering, said to be half an amalaka fruit, wishing to seek blessings in the next life, out of pity for that king, may the holy assembly, out of pity for him, accept this offering of half a fruit.' At that time, the chief monk said to the assembly: 'Who, upon hearing these words, would not be disgusted with the world? Upon hearing this matter, we cannot but generate a sense of detachment, as the Buddha's scriptures say. Seeing the decline of others, one should generate a sense of detachment. If there are sentient beings with awareness, how can they not abandon the world upon hearing this matter?' And then he spoke a verse: 'The king of men is the most honored in the world, Ashoka is of the Peacock lineage, free in Jambudvipa, with the amalaka fruit as the main thing, the crown prince and all the ministers, together seized the king's offering, sending half an amalaka fruit, in order to subdue those arrogant wealthy people, to make them generate a sense of detachment, foolish people do not recognize offerings, the karmic result will be to enjoy wonderful happiness, therefore sending half an amalaka fruit.' At that time, the chief monk thought: 'How can this half amalaka fruit be distributed so that all the monks can partake of it?' He then instructed them to grind it, put it in pomegranate soup, and after distributing it, all the monks received it throughout. At that time, the king again asked the minister beside him: 'Who is the king of Jambudvipa?' The minister replied to the king: 'It is Your Majesty.'
。」
時，王從臥起而坐，顧望四方，合掌作禮，念諸佛德，心念口言：「我今復以此閻浮提施與三寶，隨意用之。」而說偈曰：
「今此閻浮提， 多有珍寶飾， 施與良福田， 果報自然得， 以此施功德， 不求天帝釋， 梵王及人主， 世界諸妙樂， 如是等果報， 我悉不用受， 以是施功德， 疾得成佛道， 為世所尊仰， 成得一切智， 世間作善友， 導師最第一。」
時，王以此語盡書紙上，而封緘之，以齒印印之。作如是事畢，便即就盡。
爾時，太子及諸臣、宮人、婇女、國界人民，興種種供養葬送，如王之法而阇維之。
爾時，諸臣欲立太子紹王位，中有一大臣，名曰阿㝹羅陀，語諸臣曰：「不得立太子為王。所以者何？大王阿育在時，本誓願滿十萬億金作諸功德，唯減四億，不滿十萬，以是故，今舍閻浮提施與三寶，欲令滿足。今是大地屬於三寶，云何而立為王？」
時，諸臣聞已，即送四億諸金，送與寺中，即便立法益之子為王，名三波提。次復太子，名毗梨訶波低，為紹王位，毗梨訶波低太子，名曰毗梨訶西那，次紹王位。毗梨訶西那太子，名曰沸沙須摩，次紹王位。沸沙須摩太子，名曰沸沙蜜多羅，次紹王位
現代漢語譯本 當時，國王從床上起身坐起，環顧四周，合掌行禮，心中默唸諸佛的功德，口中說道：『我今天再次將這閻浮提佈施給三寶，任憑他們使用。』並說偈語道： 『如今這閻浮提，多有珍寶裝飾，佈施給良田福地，果報自然獲得，以此佈施的功德，不求天帝釋，梵王以及人主，世間各種美妙的快樂，像這樣的果報，我都不願接受，以這佈施的功德，迅速成就佛道，為世人所尊敬仰慕，成就一切智慧，在世間做善良的朋友，是最第一的導師。』 當時，國王將這些話全部寫在紙上，然後封好，用牙齒印上印記。做完這些事後，便去世了。 那時，太子以及各位大臣、宮人、宮女、國內百姓，舉行各種供養儀式進行葬禮，按照國王的禮法進行火化。 當時，各位大臣想要立太子繼承王位，其中有一位大臣，名叫阿㝹羅陀，對各位大臣說：『不能立太子為王。為什麼呢？大王阿育在世時，本發誓愿要用十萬億金做各種功德，只差四億，沒有滿十萬億，因此，現在捨棄閻浮提佈施給三寶，想要使其圓滿。現在這片大地屬於三寶，怎麼能立太子為王呢？』 當時，各位大臣聽后，立即送上四億金，送到寺廟中，然後就立了法益的兒子為王，名叫三波提。接著是太子，名叫毗梨訶波低，繼承王位，毗梨訶波低太子，名叫毗梨訶西那，接著繼承王位。毗梨訶西那太子，名叫沸沙須摩，接著繼承王位。沸沙須摩太子，名叫沸沙蜜多羅，接著繼承王位。
English version At that time, the king rose from his bed and sat up, looked around, put his palms together in a gesture of respect, and recited the virtues of all Buddhas in his mind, saying aloud, 'I now again bestow this Jambudvipa to the Three Jewels, for them to use as they please.' And he spoke in verse: 'Now this Jambudvipa, is adorned with many treasures, giving to the field of good fortune, the karmic reward will naturally be obtained, with this merit of giving, I do not seek the heavenly king Indra, Brahma, or human rulers, all the wonderful pleasures of the world, such karmic rewards, I do not wish to receive, with this merit of giving, I will quickly achieve Buddhahood, to be revered and admired by the world, to achieve all wisdom, to be a good friend in the world, the foremost guide.' At that time, the king wrote all these words on paper, then sealed it, and stamped it with his tooth mark. After completing these matters, he then passed away. At that time, the crown prince, along with the ministers, palace attendants, concubines, and the people of the kingdom, held various offerings and funeral rites, cremating him according to the royal customs. At that time, the ministers wanted to enthrone the crown prince, but one of the ministers, named Anuradha, said to the other ministers, 'The crown prince cannot be made king. Why? When King Ashoka was alive, he vowed to perform meritorious deeds with ten trillion gold, but he was four hundred million short of the ten trillion, therefore, he now gives Jambudvipa to the Three Jewels, wishing to fulfill his vow. Now this land belongs to the Three Jewels, how can we enthrone the crown prince as king?' At that time, the ministers, upon hearing this, immediately sent four hundred million gold to the temple, and then they enthroned the son of Dharma-benefit as king, named Samprati. Next was the crown prince, named Virihapati, who succeeded to the throne, Virihapati's crown prince, named Virihasena, then succeeded to the throne. Virihasena's crown prince, named Pushyasuma, then succeeded to the throne. Pushyasuma's crown prince, named Pushyamitra, then succeeded to the throne.
。
時，沸沙蜜多羅問諸臣曰：「我當作何等事，令我名德久存於世？」
時，賢善諸臣信樂三寶者，啟王言：「阿育大王是王之前種姓，彼王在世，造立八萬四千如來塔，復興種種供養，此之名德，相傳至今。王欲求此名者，當造立八萬四千塔，及諸供養。」
王言：「大王阿育有大威德，能辦此事，我不能作，更思餘事。」
中有惡臣，不信曏者，啟王言：「世間二種法傳世不滅，一者作善，二者作惡。大王阿育作諸善行，王今當行惡行，打壞八萬四千塔。」
時，王用佞臣語，即興四兵眾，往詣寺舍，壞諸塔寺。王先往雞雀寺中，寺門前有石師子，即作師子吼。王聞之即大驚怖，非生獸之類，而能吼鳴，還入城中。如是再三，欲壞彼寺。
時，王呼諸比丘來，問諸比丘：「使我壞塔為善？壞僧房為善？」
比丘答曰：「二不應行。王其欲壞者，寧壞僧房，勿壞佛塔。」
時，王殺害比丘，及壞塔寺。如是漸漸至婆伽羅國，又復唱令：「若有人能得沙門釋子頭來者，賞之千金。」
爾時，彼國中有一阿羅漢，化作眾多比丘頭，與諸百姓，令送至於王所，令王庫藏財寶竭盡。時，彼王聞阿羅漢作如是事，倍復瞋恚，欲殺彼阿羅漢
現代漢語譯本 當時，沸沙蜜多羅問他的大臣們說：『我應該做些什麼事，才能使我的名聲和美德長久地流傳於世呢？』 當時，那些信仰和喜愛三寶的賢良大臣們向國王進言說：『阿育大王是您之前的先祖，他在世時，建造了八萬四千座如來佛塔，並興辦了各種供養活動，他的名聲和美德，一直流傳至今。大王如果想求得這樣的名聲，就應當建造八萬四千座佛塔，以及各種供養。』 國王說：『阿育大王有很大的威德，能夠辦成這件事，我做不到，還是考慮其他的事情吧。』 其中有一個不信佛法的奸臣，向國王進言說：『世間有兩種法可以流傳不滅，一種是行善，另一種是作惡。阿育大王做了許多善行，大王您現在應當做惡行，打壞八萬四千座佛塔。』 當時，國王聽信了奸臣的話，立即率領軍隊，前往寺廟，破壞佛塔和寺院。國王先來到雞雀寺，寺門前有一尊石獅子，石獅子突然發出獅子吼聲。國王聽到后非常驚恐，因為這不是活的野獸，卻能發出吼叫，於是就返回城中。像這樣反覆幾次，他都想破壞那座寺廟。 當時，國王召集眾比丘前來，問他們說：『讓我破壞佛塔好呢？還是破壞僧房好呢？』 比丘們回答說：『這兩件事都不應該做。大王如果一定要破壞，寧可破壞僧房，也不要破壞佛塔。』 當時，國王殺害了比丘，並破壞了佛塔和寺院。像這樣漸漸地到了婆伽羅國，他又下令說：『如果有人能拿來沙門釋子的頭，就賞賜他千金。』 那時，那個國家裡有一位阿羅漢，他化現出許多比丘的頭，交給百姓，讓他們送到國王那裡，使得國王的庫藏財寶都耗盡了。當時，國王聽到阿羅漢做了這樣的事，更加憤怒，想要殺害那位阿羅漢。
English version At that time, King Pushyamitra asked his ministers, 'What should I do to make my name and virtue last in the world?' At that time, the virtuous ministers who believed in and loved the Three Jewels advised the king, 'King Ashoka was your ancestor. When he was alive, he built eighty-four thousand stupas of the Tathagata and promoted various offerings. His name and virtue have been passed down to this day. If Your Majesty wishes to seek such a name, you should build eighty-four thousand stupas and make various offerings.' The king said, 'King Ashoka had great power and virtue and could accomplish this, but I cannot. Let's consider other matters.' Among them, there was a wicked minister who did not believe in Buddhism. He advised the king, 'There are two kinds of laws that can be passed down in the world, one is doing good, and the other is doing evil. King Ashoka did many good deeds. Your Majesty should now do evil deeds and destroy eighty-four thousand stupas.' At that time, the king listened to the wicked minister's words and immediately led his troops to the temples to destroy the stupas and monasteries. The king first went to the Chicken Sparrow Temple. There was a stone lion in front of the temple gate, and the stone lion suddenly roared like a lion. The king was very frightened when he heard it, because it was not a living beast, yet it could roar. So he returned to the city. He tried to destroy the temple several times like this. At that time, the king summoned the monks and asked them, 'Is it better for me to destroy the stupas or the monasteries?' The monks replied, 'Neither of these should be done. If Your Majesty must destroy something, it is better to destroy the monasteries than the stupas.' At that time, the king killed the monks and destroyed the stupas and monasteries. Gradually, he reached the country of Vakkala, and he issued another order, 'If anyone can bring the head of a Shramana Shakya, I will reward him with a thousand gold coins.' At that time, there was an Arhat in that country who transformed into many monks' heads and gave them to the people to send to the king, causing the king's treasury to be depleted. At that time, the king heard that the Arhat had done such a thing, and he became even more angry and wanted to kill the Arhat.
。
時，彼羅漢入滅盡正受，王作無量方便，殺彼聖人，終不能得。入滅盡三昧力故，不傷其體。如是漸進至佛塔門邊。
彼所塔中，有一鬼神，止住其中，守護佛塔，名曰牙齒。彼鬼神作是念：「我是佛弟子，受持禁戒，不殺害眾生，我今不能殺害於王。」又復作念：「有一神名曰為蟲，行諸惡行，兇暴勇健，求索我女，我不與之；今者為護正法故，當嫁與彼，令其守護佛法。」即呼彼神語言：「我今嫁女與汝，然共立約誓，汝要當降伏此王，勿使興諸惡行，壞滅正法。」
時，王所有一大鬼神，名曰烏茶，威德具足，故彼神不奈王何。時，牙齒神作方便，今日王威勢自然由此鬼神，我今誘誑共作親厚。如是與彼神作知識，極作知識已，即將此神至於南方大海中。
時彼蟲神排擋大山，推迮王上，及四兵眾，無不死盡。眾人唱言：「快哉！快哉！」是世人相傳，名為快哉。彼王終亡，孔雀苗裔於此永終，是故世間富樂不足為貪。阿育大王有智之人，覺世無常，身命難保，五家財物亦如幻化。覺了彼法，勤行精進，作諸功德，乃至臨終，繫心三寶，唸唸不絕，無所吝惜，唯愿盡成阿耨多羅三藐三菩提
現代漢語譯本 當時，那位羅漢進入滅盡定，國王用盡各種方法，想殺死這位聖人，最終都不能成功。因為他進入滅盡三昧的緣故，身體不會受到傷害。就這樣，他逐漸走到了佛塔的門邊。 那座塔中，有一個鬼神，住在裡面，守護著佛塔，名叫牙齒。那個鬼神這樣想：『我是佛的弟子，受持戒律，不殺害眾生，我今天不能殺害國王。』他又想：『有一個神名叫蟲，他做各種惡行，兇暴勇猛，想要我的女兒，我沒有給他；現在爲了守護正法，應當把女兒嫁給他，讓他來守護佛法。』於是他呼喚那個神說：『我現在把女兒嫁給你，但是要共同立下誓約，你一定要降伏這個國王，不要讓他興起各種惡行，破壞正法。』 當時，國王有一個大鬼神，名叫烏茶，威德具足，所以那個神不能對國王怎麼樣。當時，牙齒神想了個辦法，現在國王的威勢自然是由於這個鬼神，我今天誘騙他，和他搞好關係。就這樣，他和那個神成了朋友，關係非常密切之後，就把這個神帶到了南方的大海中。 當時，那個蟲神推倒大山，壓向國王和他的四方軍隊，沒有一個不死的。眾人高呼：『痛快！痛快！』這是世人相傳的，叫做痛快。那個國王最終滅亡，孔雀的後代也在這裡終結，所以世間的富貴快樂不值得貪戀。阿育大王是有智慧的人，覺悟到世事無常，生命難以保全，五家的財物也如同幻化。覺悟了這些道理，勤奮精進，行各種功德，乃至臨終，心繫三寶，唸唸不絕，沒有絲毫吝惜，只希望最終成就無上正等正覺。
English version At that time, the Arhat entered the Samadhi of Cessation, and the king tried countless ways to kill the saint, but ultimately failed. Because he had entered the Samadhi of Cessation, his body could not be harmed. In this way, he gradually reached the gate of the pagoda. In that pagoda, there was a ghost spirit dwelling within, guarding the pagoda, named 'Tooth'. That ghost spirit thought, 'I am a disciple of the Buddha, upholding the precepts, not harming living beings, I cannot kill the king today.' He also thought, 'There is a spirit named 'Worm', who commits all kinds of evil deeds, is fierce and brave, and seeks my daughter, which I have not given him; now, for the sake of protecting the Dharma, I should marry my daughter to him, and let him protect the Dharma.' So he called out to that spirit and said, 'I will now marry my daughter to you, but we must make a vow together, you must subdue this king, and not let him engage in evil deeds and destroy the Dharma.' At that time, the king had a great ghost spirit named 'Ucha', who was full of power and virtue, so that spirit could not do anything to the king. At that time, the Tooth spirit devised a plan, that the king's power now naturally comes from this ghost spirit, I will now deceive him and become close to him. In this way, he became friends with that spirit, and after becoming very close, he took this spirit to the southern ocean. At that time, the Worm spirit pushed down a great mountain, pressing down on the king and his four armies, and none survived. The people shouted, 'How delightful! How delightful!' This is what the world has passed down, called 'How delightful'. That king finally perished, and the descendants of the Peacock lineage ended here, so the wealth and happiness of the world are not worth coveting. King Ashoka was a wise man, who realized that the world is impermanent, life is difficult to preserve, and the wealth of the five families is like an illusion. Having realized these principles, he diligently practiced, performed various merits, and even at the time of his death, his mind was focused on the Three Jewels, with continuous thoughts, without any stinginess, only hoping to ultimately achieve Anuttara-samyak-sambodhi.
。
雜阿含經卷第二十五 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第二十六
宋天竺三藏求那跋陀羅譯
（六四二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有三根——未知當知根、知根、無知根。」爾時，世尊即說偈言：
「覺知學地時， 隨順直道進， 精進勤方便， 善自護其心， 如自知生盡， 無礙道已知， 以知解脫已， 最後得無知， 不動意解脫， 一切有能盡， 諸根悉具足， 樂於根寂靜， 持于最後身， 降伏眾魔怨。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六四三）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五根。何謂為五？謂信根、精進根、念根、定根、慧根。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六四四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五根。何等為五？謂信根、精進根、念根、定根、慧根
現代漢語譯本 《雜阿含經》第二十五卷 大正藏第02冊 No. 0099 《雜阿含經》
《雜阿含經》第二十六卷
宋天竺三藏求那跋陀羅譯
（六四二）
如是我聞：
一時，佛住在舍衛國祇樹給孤獨園。
那時，世尊告訴眾比丘：『有三種根——未知當知根、知根、無知根。』那時，世尊即說偈語：
『覺悟處於學地時， 隨順正道前進， 精進勤勉方便， 善於守護自己的心， 如實知曉生死已盡， 無礙之道已經知曉， 以知解脫之後， 最後獲得無知， 不動搖的意解脫， 一切有為法都能滅盡， 諸根全部具足， 樂於諸根的寂靜， 持有最後之身， 降伏一切魔怨。』
佛說完此經，眾比丘聽聞佛所說，歡喜奉行。
（六四三）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。
那時，世尊告訴眾比丘：『有五根。什麼是五根？即信根、精進根、念根、定根、慧根。』
佛說完此經，眾比丘聽聞佛所說，歡喜奉行。
（六四四）
如是我聞：
一時，佛住在舍衛國祇樹給孤獨園。
那時，世尊告訴眾比丘：『有五根。什麼是五根？即信根、精進根、念根、定根、慧根。
English version The Twenty-fifth Scroll of the Saṃyuktāgama Sūtra Taisho Tripitaka Volume 02, No. 0099, Saṃyuktāgama Sūtra
The Twenty-sixth Scroll of the Saṃyuktāgama Sūtra
Translated by Tripiṭaka Guṇabhadra of Tianzhu during the Song Dynasty
(642)
Thus have I heard:
At one time, the Buddha was staying in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī.
At that time, the World-Honored One told the monks, 'There are three roots—the root of not yet knowing that which should be known, the root of knowing, and the root of not knowing.' Then, the World-Honored One spoke in verse:
'When one is aware of being on the path of learning, One advances along the straight path, With diligence and skillful means, One guards one's own mind well, As one knows that birth is exhausted, The unobstructed path is already known, Having been liberated through knowledge, Finally, one attains not knowing, The unmoving liberation of mind, All conditioned things can be extinguished, All faculties are complete, One delights in the tranquility of the faculties, Holding the last body, Subduing all the enemies of Mara.'
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(643)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī.
At that time, the World-Honored One told the monks, 'There are five roots. What are the five? They are the root of faith, the root of diligence, the root of mindfulness, the root of concentration, and the root of wisdom.'
After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(644)
Thus have I heard:
At one time, the Buddha was staying in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī.
At that time, the World-Honored One told the monks, 'There are five roots. What are the five? They are the root of faith, the root of diligence, the root of mindfulness, the root of concentration, and the root of wisdom.'
。若比丘於此五根如實善觀察，如實善觀察者，於三結斷知，謂身見、戒取、疑，是名須陀洹，不墮惡趣法，決定正向于正覺，七有天人往生，究竟苦邊。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六四五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於此五根如實觀察者，不起諸漏，心得離欲解脫，是名阿羅漢，諸漏已盡，所作已作，離諸重擔，逮得己利，盡諸有結，正智心善解脫。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六四六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五根。何等為五？謂信根、精進根、念根、定根、慧根。信根者，當知是四不壞凈；精進根者，當知是四正斷；念根者，當知是四念處；定根者，當知是四禪；慧根者，當知是四聖諦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六四七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五根。何等為五？謂信根、精進根、念根、定根、慧根
現代漢語譯本：如果比丘能如實地善於觀察這五根，這樣如實善於觀察的人，就能斷除三種結縛，即身見、戒禁取見和懷疑。這樣的人被稱為須陀洹，不會墮入惡道，必定走向覺悟，經歷七次天人往生后，最終達到苦的盡頭。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六四五） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果能如實地觀察這五根，就不會產生煩惱，心就能從慾望中解脫出來，這就是阿羅漢，煩惱已經斷盡，該做的已經做完，脫離了所有重擔，獲得了自身的利益，斷盡了所有束縛，以正智之心獲得徹底的解脫。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六四六） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有五根。哪五根呢？即信根、精進根、念根、定根、慧根。信根，應當知道是四不壞凈；精進根，應當知道是四正斷；念根，應當知道是四念處；定根，應當知道是四禪；慧根，應當知道是四聖諦。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六四七） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有五根。哪五根呢？即信根、精進根、念根、定根、慧根。』
English version: If a bhikkhu truly and wisely observes these five faculties, one who truly and wisely observes will know the severing of three fetters, namely self-view, attachment to rites and rituals, and doubt. Such a person is called a stream-enterer, not subject to falling into evil realms, certainly headed towards enlightenment, after seven rebirths among gods and humans, ultimately reaching the end of suffering. After the Buddha spoke this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (645) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One told the bhikkhus: 'One who truly observes these five faculties will not give rise to defilements, and the mind will be liberated from desire. Such a person is called an Arhat, whose defilements are exhausted, what needed to be done is done, having laid down all burdens, having attained one's own benefit, having exhausted all fetters, with right knowledge, the mind is well liberated.' After the Buddha spoke this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (646) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One told the bhikkhus: 'There are five faculties. What are the five? They are the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. The faculty of faith, one should know, is the fourfold confidence; the faculty of effort, one should know, is the four right exertions; the faculty of mindfulness, one should know, is the four foundations of mindfulness; the faculty of concentration, one should know, is the four jhanas; the faculty of wisdom, one should know, is the four noble truths.' After the Buddha spoke this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (647) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One told the bhikkhus: 'There are five faculties. What are the five? They are the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.'
。
「何等為信根？若比丘于如來所起凈信心，根本堅固，余沙門、婆羅門、諸天、魔、梵、沙門、婆羅門，及余世間，無能沮壞其心者，是名信根。
「何等為精進根？已生惡不善法令斷，生欲、方便、攝心、增進；未生惡不善法不起，生欲、方便、攝心、增進；未生善法令起，生欲、方便、攝心、增進；已生善法住不忘，修習增廣，生欲、方便、攝心、增進，是名精進根。
「何等爲念根？若比丘內身身觀住，慇勤方便，正念正智，調伏世間貪憂；外身、內外身，受、心、法法觀念住亦如是說，是名念根。
「何等為定根？若比丘離欲惡不善法，有覺有觀，離生喜樂，乃至第四禪具足住，是名定根。
「何等為慧根？若比丘苦聖諦如實知，苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知，是名慧根。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六四八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「若比丘於此五根如實觀察已，於三結斷知。何等為三？謂身見、戒取、疑。是名須陀洹，不墮惡趣，決定正向三菩提，七有天人往生，究竟苦邊。」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 『什麼是信根？如果比丘對如來生起清凈的信心，根基穩固，沒有其他沙門、婆羅門、諸天、魔、梵、沙門、婆羅門以及世間眾生能夠動搖他的心，這就叫做信根。 『什麼是精進根？對於已經產生的惡不善法，要令其斷除，生起意願、方便、攝心、增進；對於尚未產生的惡不善法，要令其不生起，生起意願、方便、攝心、增進；對於尚未產生的善法，要令其生起，生起意願、方便、攝心、增進；對於已經產生的善法，要令其安住不忘，修習增廣，生起意願、方便、攝心、增進，這就叫做精進根。 『什麼是念根？如果比丘在內身觀察身體的實相，勤勉方便，正念正知，調伏世間的貪慾和憂愁；在外身、內外身，以及受、心、法等方面的觀察也是如此，這就叫做念根。 『什麼是定根？如果比丘遠離慾望和惡不善法，有覺有觀，從離欲中生起喜樂，乃至具足安住于第四禪，這就叫做定根。 『什麼是慧根？如果比丘如實地知道苦聖諦，如實地知道苦集聖諦、苦滅聖諦、苦滅道跡聖諦，這就叫做慧根。』 佛說完這部經后，眾比丘聽了佛的教誨，歡喜地奉行。 （六四八） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘……內容如上所說。不同之處在於：『如果比丘如實地觀察這五根，就能斷除三種結。哪三種呢？就是身見、戒取、疑。這就叫做須陀洹，不會墮入惡道，必定走向三菩提，在七次天人往生后，最終達到苦的盡頭。』 佛說完這部經后，眾比丘聽了佛的教誨，歡喜地奉行。
English version 'What is the root of faith? If a bhikkhu develops pure faith in the Tathagata, with a firm foundation, and no other samana, brahmana, deva, mara, brahma, samana, brahmana, or anyone in the world can shake his mind, this is called the root of faith.' 'What is the root of diligence? For evil and unwholesome states that have arisen, one generates desire, effort, mindfulness, and advancement to abandon them; for evil and unwholesome states that have not arisen, one generates desire, effort, mindfulness, and advancement to prevent them from arising; for wholesome states that have not arisen, one generates desire, effort, mindfulness, and advancement to bring them about; for wholesome states that have arisen, one generates desire, effort, mindfulness, and advancement to maintain them, cultivate them, and expand them. This is called the root of diligence.' 'What is the root of mindfulness? If a bhikkhu dwells contemplating the body internally, diligently, with mindfulness and clear comprehension, subduing the greed and distress in the world; and similarly contemplates the body externally, internally and externally, as well as feelings, mind, and mental objects, this is called the root of mindfulness.' 'What is the root of concentration? If a bhikkhu, having abandoned sensual desires and unwholesome states, enters and dwells in the first jhana, which is accompanied by initial and sustained thought, born of seclusion, and filled with joy and pleasure, and continues up to the fourth jhana, this is called the root of concentration.' 'What is the root of wisdom? If a bhikkhu truly understands the noble truth of suffering, truly understands the noble truth of the origin of suffering, truly understands the noble truth of the cessation of suffering, and truly understands the noble truth of the path leading to the cessation of suffering, this is called the root of wisdom.' Having spoken this discourse, the bhikkhus were delighted and practiced the Buddha's teachings. (648) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus... as described above. The difference is: 'If a bhikkhu, having truly observed these five roots, understands the breaking of the three fetters. What are the three? They are self-view, attachment to rites and rituals, and doubt. This is called a stream-enterer, who will not fall into the lower realms, is assured of enlightenment, and after seven rebirths among gods and humans, will reach the end of suffering.' Having spoken this discourse, the bhikkhus were delighted and practiced the Buddha's teachings.
。
（六四九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「若比丘於此五根如實觀察已，得盡諸漏，離欲解脫，是名阿羅漢。諸漏已盡，所作已作，離諸重擔，逮得己利，盡諸有結，正智心得解脫。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六五〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「諸比丘！若我於此信根、信根集、信根滅、信根滅道跡不如實知者，我終不得於諸天、魔、梵、沙門、婆羅門中，為出為離，心離顛倒，亦不得成阿耨多羅三藐三菩提。如信根，精進根、念根、定根、慧根亦如是說。
「諸比丘！我於此信根正智如實觀察故，信根集、信根滅、信根滅道跡正智如實觀察故，我于諸天、魔、梵、沙門、婆羅門眾中，為出為離，心離顛倒，成阿耨多羅三藐三菩提。如信根，精進、念、定、慧根亦如是說。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六五一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說
現代漢語譯本 （六四九） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘……如同上面所說。不同之處在於：『如果比丘如實觀察這五根，就能漏盡煩惱，脫離慾望的束縛而解脫，這就稱為阿羅漢。他們煩惱已盡，該做的已做完，脫離了所有重擔，獲得了自身的利益，斷盡了所有束縛，以正智心得解脫。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （六五〇） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘……如同上面所說。不同之處在於：『諸位比丘！如果我不如實知曉這信根、信根的生起、信根的滅盡、信根滅盡的道路，我終究不能在諸天、魔、梵、沙門、婆羅門中，成為出離者，心離顛倒，也不能成就無上正等正覺。如同信根一樣，精進根、念根、定根、慧根也是這樣說的。』 『諸位比丘！我因為如實觀察這信根的正智，如實觀察信根的生起、信根的滅盡、信根滅盡的道路的正智，我才能在諸天、魔、梵、沙門、婆羅門眾中，成為出離者，心離顛倒，成就無上正等正覺。如同信根一樣，精進、念、定、慧根也是這樣說的。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （六五一） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘……如同上面所說
English version (649) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One addressed the monks... as described above. The difference is: 'If a monk, having truly observed these five faculties, attains the exhaustion of all outflows, liberation from desire, and is thus liberated, this is called an Arhat. They have exhausted all outflows, done what was to be done, laid down all burdens, attained their own benefit, exhausted all fetters, and are liberated through right knowledge and mind.' Having heard what the Buddha had said, the monks rejoiced and practiced accordingly. (650) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One addressed the monks... as described above. The difference is: 'Monks! If I did not truly know the faculty of faith, the arising of the faculty of faith, the cessation of the faculty of faith, and the path leading to the cessation of the faculty of faith, I would never be able to be an escapee, with a mind free from delusion, among gods, demons, Brahmas, ascetics, and Brahmins, nor would I attain Anuttara-samyak-sambodhi. Just like the faculty of faith, the faculties of vigor, mindfulness, concentration, and wisdom are also spoken of in the same way.' 'Monks! Because I truly observed the right knowledge of the faculty of faith, and truly observed the right knowledge of the arising of the faculty of faith, the cessation of the faculty of faith, and the path leading to the cessation of the faculty of faith, I was able to be an escapee, with a mind free from delusion, among gods, demons, Brahmas, ascetics, and Brahmins, and attain Anuttara-samyak-sambodhi. Just like the faculty of faith, the faculties of vigor, mindfulness, concentration, and wisdom are also spoken of in the same way.' Having heard what the Buddha had said, the monks rejoiced and practiced accordingly. (651) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One addressed the monks... as described above.
。差別者：「諸比丘！我此信根集、信根沒、信根味、信根患、信根離不如實知者，我不得於諸天、魔、梵、沙門、婆羅門眾中，為解脫，為出為離，心離顛倒，成阿耨多羅三藐三菩提。如是精進根、念根、定根、慧根亦如是說。
「諸比丘！我于信根、信根集、信根沒、信根味、信根患、信根離如實知故，于諸天、魔、梵、沙門、婆羅門眾中，為解脫，為出為離，心離顛倒，得成阿耨多羅三藐三菩提。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六五二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「若比丘於此五根若利、若滿足，得阿羅漢。若軟、若劣，得阿那含。若軟、若劣，得斯陀含。若軟、若劣，得須陀洹。滿足者成滿足事，不滿足者成不滿足事，於此五根不空無果，若於此五根一切無者，我說彼為外道凡夫之數。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六五三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「若比丘于彼五根增上明利滿足者，得阿羅漢俱分解脫。若軟、若劣者，得身證。于彼若軟、若劣，得見到
現代漢語譯本：『諸位比丘！如果我對於信根的生起、信根的滅去、信根的滋味、信根的過患、信根的解脫不如實知，我就不能在天、魔、梵、沙門、婆羅門等眾生中，獲得解脫，獲得出離，內心遠離顛倒，成就無上正等正覺。精進根、念根、定根、慧根也應如此宣說。』 『諸位比丘！如果我對於信根的生起、信根的滅去、信根的滋味、信根的過患、信根的解脫如實知，就能在天、魔、梵、沙門、婆羅門等眾生中，獲得解脫，獲得出離，內心遠離顛倒，成就無上正等正覺。』 佛陀說完此經，諸位比丘聽聞佛陀所說，歡喜奉行。 （六五二） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘……如上所說。差別在於：『如果比丘對於這五根，如果銳利、如果圓滿，就能證得阿羅漢果。如果軟弱、如果低下，就能證得阿那含果。如果軟弱、如果低下，就能證得斯陀含果。如果軟弱、如果低下，就能證得須陀洹果。圓滿者成就圓滿之事，不圓滿者成就未圓滿之事，在這五根上不會空無結果，如果對於這五根完全沒有，我說他們是外道凡夫之流。』 佛陀說完此經，諸位比丘聽聞佛陀所說，歡喜奉行。 （六五三） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘……如上所說。差別在於：『如果比丘對於這五根，增上明利圓滿，就能證得阿羅漢俱分解脫。如果軟弱、如果低下，就能證得身證。如果軟弱、如果低下，就能證得見到。』
English version: 『Monks! If I did not truly understand the arising of the faculty of faith, the cessation of the faculty of faith, the gratification of the faculty of faith, the danger of the faculty of faith, and the escape from the faculty of faith, I would not be liberated, would not be released, would not have a mind free from delusion, and would not attain unsurpassed perfect enlightenment among gods, demons, Brahmas, ascetics, and Brahmins. The same should be said of the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.』 『Monks! Because I truly understand the faculty of faith, the arising of the faculty of faith, the cessation of the faculty of faith, the gratification of the faculty of faith, the danger of the faculty of faith, and the escape from the faculty of faith, I am liberated, released, have a mind free from delusion, and have attained unsurpassed perfect enlightenment among gods, demons, Brahmas, ascetics, and Brahmins.』 Having spoken this discourse, the monks were delighted and practiced the Buddha's teachings. (652) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks... as said above. The distinction is: 『If a monk is sharp and complete in these five faculties, he attains Arhatship. If he is weak and inferior, he attains Anagami. If he is weak and inferior, he attains Sakadagami. If he is weak and inferior, he attains Srotapanna. The complete one accomplishes complete things, the incomplete one accomplishes incomplete things. These five faculties are not empty and fruitless. If one has none of these five faculties, I say that he is among the number of non-Buddhist ordinary people.』 Having spoken this discourse, the monks were delighted and practiced the Buddha's teachings. (653) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks... as said above. The distinction is: 『If a monk is greatly sharp, clear, and complete in these five faculties, he attains Arhatship with liberation of both parts. If he is weak and inferior, he attains body-witness. If he is weak and inferior, he attains view-attainment.』
差別者：「諸比丘！我此信根集、信根沒、信根味、信根患、信根離不如實知者，我不得於諸天、魔、梵、沙門、婆羅門眾中，為解脫，為出為離，心離顛倒，成阿耨多羅三藐三菩提。如是精進根、念根、定根、慧根亦如是說。
「諸比丘！我于信根、信根集、信根沒、信根味、信根患、信根離如實知故，于諸天、魔、梵、沙門、婆羅門眾中，為解脫，為出為離，心離顛倒，得成阿耨多羅三藐三菩提。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六五二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「若比丘於此五根若利、若滿足，得阿羅漢。若軟、若劣，得阿那含。若軟、若劣，得斯陀含。若軟、若劣，得須陀洹。滿足者成滿足事，不滿足者成不滿足事，於此五根不空無果，若於此五根一切無者，我說彼為外道凡夫之數。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六五三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「若比丘于彼五根增上明利滿足者，得阿羅漢俱分解脫。若軟、若劣者，得身證
現代漢語譯本 『諸位比丘！如果我對於信根的生起、信根的滅去、信根的滋味、信根的過患、信根的解脫不如實知，我就不能在天、魔、梵、沙門、婆羅門等眾中，獲得解脫，獲得出離，心離顛倒，成就無上正等正覺。精進根、念根、定根、慧根也是這樣說的。 『諸位比丘！如果我對於信根、信根的生起、信根的滅去、信根的滋味、信根的過患、信根的解脫如實知，就能在天、魔、梵、沙門、婆羅門等眾中，獲得解脫，獲得出離，心離顛倒，成就無上正等正覺。』 佛陀說完此經，諸位比丘聽聞佛陀所說，歡喜奉行。 （六五二） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘……如上面所說。差別在於：『如果比丘對於這五根，如果銳利、如果圓滿，就能證得阿羅漢果。如果軟弱、如果低下，就能證得阿那含果。如果軟弱、如果低下，就能證得斯陀含果。如果軟弱、如果低下，就能證得須陀洹果。圓滿者成就圓滿之事，不圓滿者成就未圓滿之事，對於這五根不會空無結果，如果對於這五根完全沒有，我說他們屬於外道凡夫之列。』 佛陀說完此經，諸位比丘聽聞佛陀所說，歡喜奉行。 （六五三） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘……如上面所說。差別在於：『如果比丘對於這五根增上明利圓滿，就能證得阿羅漢俱分解脫。如果軟弱、如果低下，就能證得身證。
English version 'Monks, if I did not truly know the arising of the faculty of faith, the cessation of the faculty of faith, the gratification of the faculty of faith, the danger of the faculty of faith, and the escape from the faculty of faith, I would not have attained liberation, release, freedom from delusion, and unsurpassed perfect enlightenment among the gods, demons, Brahmas, ascetics, and Brahmins. The same is said of the faculties of energy, mindfulness, concentration, and wisdom.' 'Monks, because I truly know the faculty of faith, the arising of the faculty of faith, the cessation of the faculty of faith, the gratification of the faculty of faith, the danger of the faculty of faith, and the escape from the faculty of faith, I have attained liberation, release, freedom from delusion, and unsurpassed perfect enlightenment among the gods, demons, Brahmas, ascetics, and Brahmins.' Having spoken this discourse, the monks were delighted and practiced the Buddha's teachings. (652) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks... as said above. The distinction is: 'If a monk's five faculties are sharp and complete, he attains Arhatship. If they are weak and inferior, he attains Anagami. If they are weak and inferior, he attains Sakadagami. If they are weak and inferior, he attains Sotapanna. The complete achieve complete results, and the incomplete achieve incomplete results. These five faculties are not without result. If one has none of these five faculties, I say they belong to the category of non-Buddhist ordinary people.' Having spoken this discourse, the monks were delighted and practiced the Buddha's teachings. (653) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks... as said above. The distinction is: 'If a monk's five faculties are exceedingly sharp, bright, and complete, he attains Arhatship with liberation through both parts. If they are weak and inferior, he attains bodily realization.'
。于彼若軟、若劣，得見到。于彼若軟、若劣，得信解脫。于彼若軟、若劣，得一種。于彼若軟、若劣，得斯陀含。于彼若軟、若劣，得家家。于彼若軟、若劣，得七有。于彼若軟、若劣，得法行。于彼若軟、若劣，得信行。是名比丘根波羅蜜因緣知果波羅蜜，果波羅蜜因緣知人波羅蜜。如是滿足者作滿足事，減少者作減少事，彼諸根則不空無果，若無此諸根者，我說彼為作凡夫數。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六五四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五根。何等為五？謂信根、精進根、念根、定根、慧根。此五根，一切皆為慧根所攝受。譬如堂閣眾材，棟為其首，皆依于棟，以攝持故。如是五根，慧為其首，以攝持故。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六五五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五根。何等為五？謂信根、精進根、念根、定根、慧根。信根者，當知是四不壞凈；精進根者，當知是四正斷；念根者，當知是四念處；定根者，當知是四禪；慧根者，當知是四聖諦。此諸功德，一切皆是慧為其首，以攝持故
現代漢語譯本：對於那些根性軟弱或低劣的人，他們能夠獲得見道。對於那些根性軟弱或低劣的人，他們能夠獲得信解脫。對於那些根性軟弱或低劣的人，他們能夠獲得一種果位。對於那些根性軟弱或低劣的人，他們能夠獲得斯陀含果。對於那些根性軟弱或低劣的人，他們能夠獲得家家果。對於那些根性軟弱或低劣的人，他們能夠獲得七有果。對於那些根性軟弱或低劣的人，他們能夠獲得法行。對於那些根性軟弱或低劣的人，他們能夠獲得信行。這被稱為比丘以根波羅蜜的因緣來了解果波羅蜜，以果波羅蜜的因緣來了解人波羅蜜。像這樣，圓滿的人做圓滿的事，減少的人做減少的事，他們的這些根就不會空無結果。如果缺少這些根，我就說他們是凡夫之輩。 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 （六五四） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有五根。哪五根呢？即信根、精進根、念根、定根、慧根。這五根，一切都由慧根所攝受。譬如堂閣的眾多木材，棟樑是首要的，都依靠棟樑，因為它能攝持。同樣，這五根，慧根是首要的，因為它能攝持。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 （六五五） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有五根。哪五根呢？即信根、精進根、念根、定根、慧根。信根，應當知道是四不壞凈；精進根，應當知道是四正斷；念根，應當知道是四念處；定根，應當知道是四禪；慧根，應當知道是四聖諦。這些功德，一切都以慧為首，因為它能攝持。』
English version: For those who are weak or inferior in their faculties, they are able to attain the vision of the path. For those who are weak or inferior in their faculties, they are able to attain liberation through faith. For those who are weak or inferior in their faculties, they are able to attain one kind of fruition. For those who are weak or inferior in their faculties, they are able to attain the state of a Once-Returner. For those who are weak or inferior in their faculties, they are able to attain the state of a 'Family-to-Family' returner. For those who are weak or inferior in their faculties, they are able to attain the state of having seven more existences. For those who are weak or inferior in their faculties, they are able to attain the practice of the Dharma. For those who are weak or inferior in their faculties, they are able to attain the practice of faith. This is called a bhikkhu understanding the fruition of the perfections through the cause of the perfections of the faculties, and understanding the perfections of people through the cause of the perfections of the fruition. Thus, those who are complete do complete things, and those who are diminished do diminished things. These faculties of theirs will not be empty and without result. If these faculties are lacking, I say that they are counted among the ordinary people. Having spoken this discourse, the bhikkhus rejoiced in what the Buddha had said and practiced accordingly. (654) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus, saying: 'There are five faculties. What are the five? They are the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. All these five faculties are encompassed by the faculty of wisdom. Just as among the many timbers of a hall, the beam is the chief, and all depend on the beam, because it holds them together. Likewise, among these five faculties, wisdom is the chief, because it holds them together.' Having spoken this discourse, the bhikkhus rejoiced in what the Buddha had said and practiced accordingly. (655) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus, saying: 'There are five faculties. What are the five? They are the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. The faculty of faith, it should be known, is the fourfold unwavering confidence; the faculty of effort, it should be known, is the four right exertions; the faculty of mindfulness, it should be known, is the four foundations of mindfulness; the faculty of concentration, it should be known, is the four jhanas; the faculty of wisdom, it should be known, is the four noble truths. All these virtues, all have wisdom as their chief, because it holds them together.'
。」乃至……。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六五六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五根。何等為五？信根、精進根、念根、定根、慧根。若聖弟子成就慧根者，能修信根，依離、依無慾、依滅、向于舍，是名信根成就，信根成就，即是慧根。如信根，如是精進根、念根、定根、慧根亦如是說。是故就此五根，慧根為其首，以攝持故。譬如堂閣，棟為其首，眾材所依，以攝持故。如是五根，慧為其首，以攝持故。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六五七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五根。何等為五？信根、精進根、念根、定根、慧根。若聖弟子成就信根者，作如是學。聖弟子無始生死，無明所著，愛所繫，眾生長夜生死，往來流馳，不知本際，有因故有生死，因永盡者，則無生死，無明大闇聚障礙，誰般涅槃？唯苦滅、苦息、清涼、沒。如信根，如是精進根、念根、定根、慧根亦如是說。此五根，慧為首，慧所攝持。譬如堂閣，棟為首，棟所攝持。」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：乃至……。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六五六） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有五根。哪五根呢？信根、精進根、念根、定根、慧根。如果聖弟子成就了慧根，就能修習信根，依于離欲、依于無慾、依于滅盡、趨向于舍離，這稱為信根成就。信根成就，也就是慧根。』如同信根一樣，精進根、念根、定根、慧根也應如此解說。因此，在這五根中，慧根是首要的，因為它能攝持其他根。譬如堂閣，棟樑是首要的，眾多的木材都依附於它，因為它能攝持。同樣的，五根之中，慧根是首要的，因為它能攝持。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六五七） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有五根。哪五根呢？信根、精進根、念根、定根、慧根。如果聖弟子成就了信根，就應如此學習。聖弟子無始以來的生死，被無明所矇蔽，被愛慾所束縛，眾生在漫長的生死中，往來流轉，不知根本的邊際。因為有因，所以有生死；如果因永遠斷盡，就沒有生死。無明就像巨大的黑暗聚集，障礙著涅槃，誰能般涅槃呢？唯有苦滅、苦息、清涼、寂滅。』如同信根一樣，精進根、念根、定根、慧根也應如此解說。這五根中，慧根是首要的，被慧根所攝持。譬如堂閣，棟樑是首要的，被棟樑所攝持。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
English version: ...and so on. Having spoken this discourse, the bhikkhus were delighted with the Blessed One's words, and they practiced accordingly. (656) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus, saying: 'There are five faculties. What five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. If a noble disciple has attained the faculty of wisdom, he can cultivate the faculty of faith, relying on detachment, relying on dispassion, relying on cessation, and inclining towards relinquishment. This is called the attainment of the faculty of faith. The attainment of the faculty of faith is the faculty of wisdom. Just as with the faculty of faith, so it is with the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Therefore, among these five faculties, the faculty of wisdom is the foremost, because it holds them together. Just as in a hall, the beam is the foremost, and the various materials depend on it, because it holds them together. Likewise, among the five faculties, wisdom is the foremost, because it holds them together.' Having spoken this discourse, the bhikkhus were delighted with the Blessed One's words, and they practiced accordingly. (657) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus, saying: 'There are five faculties. What five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. If a noble disciple has attained the faculty of faith, he should learn thus: 'Noble disciples, in beginningless samsara, are obscured by ignorance and bound by craving. Beings wander in the long night of samsara, going to and fro, not knowing the origin. Because there is a cause, there is samsara. If the cause is completely extinguished, there is no samsara. Ignorance is like a great mass of darkness, obstructing Nirvana. Who can attain Nirvana? Only the cessation of suffering, the calming of suffering, coolness, and extinction.' Just as with the faculty of faith, so it is with the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Among these five faculties, wisdom is the foremost, and it holds them together. Just as in a hall, the beam is the foremost, and it is held together by the beam.' Having spoken this discourse, the bhikkhus were delighted with the Blessed One's words, and they practiced accordingly.
。
（六五八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五根——信根、精進根、念根、定根、慧根。何等為信根？謂聖弟子于如來所起信心，根本堅固，諸天、魔、梵、沙門、婆羅門及諸世間法所不能壞，是名信根。何等為精進根？謂四正斷。何等爲念根？謂四念處。何等為定根？謂四禪。何等為慧根？謂四聖諦，此諸功德，皆以慧為首。譬如堂閣，棟為其首。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六五九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五根。何等為五？謂信根、精進根、念根、定根、慧根。何等為信根？若聖弟子于如來發菩提心所得凈信心，是名信根。何等為精進根？于如來發菩提心所起精進方便，是名精進根。何等念根？于如來初發菩提心所起念根。何等為定根？于如來初發菩提心所起三昧，是名定根。何等為慧根？于如來初發菩提心所起智慧，是名慧根。所餘堂閣，譬如上說。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六六〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本： （六五八） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有五種根——信根、精進根、念根、定根、慧根。什麼是信根呢？是指聖弟子對於如來所產生的信心，根基堅固，任何天神、魔、梵天、沙門、婆羅門以及世間的一切法都不能破壞，這叫做信根。什麼是精進根呢？是指四正斷。什麼是念根呢？是指四念處。什麼是定根呢？是指四禪。什麼是慧根呢？是指四聖諦，這些功德，都以智慧為首。譬如堂閣，棟樑是它的首要。』 佛說完這部經，眾比丘聽了佛所說的，歡喜地奉行。 （六五九） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有五種根。哪五種呢？是指信根、精進根、念根、定根、慧根。什麼是信根呢？是指聖弟子對於如來發起菩提心所得到的清凈信心，這叫做信根。什麼是精進根呢？是指對於如來發起菩提心所產生的精進方便，這叫做精進根。什麼是念根呢？是指對於如來初發菩提心所產生的念根。什麼是定根呢？是指對於如來初發菩提心所產生的三昧，這叫做定根。什麼是慧根呢？是指對於如來初發菩提心所產生的智慧，這叫做慧根。其餘的堂閣，譬如上面所說。』 佛說完這部經，眾比丘聽了佛所說的，歡喜地奉行。 （六六〇） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。
English version: (658) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'There are five roots—the root of faith, the root of vigor, the root of mindfulness, the root of concentration, and the root of wisdom. What is the root of faith? It refers to the holy disciple's faith in the Tathagata, which is fundamentally firm and cannot be destroyed by any gods, demons, Brahmas, ascetics, Brahmins, or any worldly laws. This is called the root of faith. What is the root of vigor? It refers to the four right exertions. What is the root of mindfulness? It refers to the four foundations of mindfulness. What is the root of concentration? It refers to the four dhyanas. What is the root of wisdom? It refers to the four noble truths. All these merits are headed by wisdom. Just like a hall, the ridgepole is its head.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (659) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'There are five roots. What are the five? They are the root of faith, the root of vigor, the root of mindfulness, the root of concentration, and the root of wisdom. What is the root of faith? It refers to the pure faith obtained by a holy disciple when they generate the Bodhi mind towards the Tathagata. This is called the root of faith. What is the root of vigor? It refers to the skillful means of vigor that arise when one generates the Bodhi mind towards the Tathagata. This is called the root of vigor. What is the root of mindfulness? It refers to the root of mindfulness that arises when one first generates the Bodhi mind towards the Tathagata. What is the root of concentration? It refers to the samadhi that arises when one first generates the Bodhi mind towards the Tathagata. This is called the root of concentration. What is the root of wisdom? It refers to the wisdom that arises when one first generates the Bodhi mind towards the Tathagata. This is called the root of wisdom. The rest of the hall is as described above.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (660) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
爾時，世尊告諸比丘：「有五根。何等為五？謂信根、精進根、念根、定根、慧根。於此五根修習多修習，過去、未來、現在一切苦斷。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如苦斷，如是究竟苦邊、苦盡、苦息、苦沒，度苦流，于縛得解，害諸色，過去、未來、現在一切漏盡，亦如是說。
（六六一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有二種力。何等為二？謂數力及修力。何等為數力？謂聖弟子空閑林中樹下，作如是思惟：『身惡行，現法、後世受于惡報。我若行身惡行者，我當自悔教，他亦悔我，大師亦當悔我，大德梵行亦當悔我，以法責我惡名流佈，身壞命終，當生惡趣泥犁中。』如是現法后報，身惡行斷，修身善行。如身惡行，口、意惡行亦如是說，是名數力。何等為修力？若比丘學于數力，聖弟子數力成就已，隨得修力，得修力已，修力滿足。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六六二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「聖弟子學數力成就已，貪、恚、癡若節若盡
現代漢語譯本 當時，世尊告訴眾比丘：『有五種根。哪五種呢？即信根、精進根、念根、定根、慧根。對於這五種根，如果修習並多次修習，過去、未來、現在的一切苦都能斷除。』 佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。 如同斷除苦一樣，最終達到苦的邊際、苦的止息、苦的消滅、苦的滅盡，度脫苦的流轉，從束縛中解脫，破除各種色，過去、未來、現在的一切煩惱都滅盡，也應這樣說。 （六六一） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有兩種力量。哪兩種呢？即數力和修力。什麼是數力呢？即聖弟子在空閑的林中樹下，這樣思惟：『身惡行，在今生和來世都會遭受惡報。如果我行身惡行，我將自己後悔，別人也會責備我，大師也會責備我，大德梵行者也會責備我，會依法責備我，惡名會流傳，身壞命終后，會墮入惡趣地獄中。』這樣，今生和來世的惡報，身惡行就會斷除，修習身善行。如同身惡行一樣，口、意惡行也應這樣說，這叫做數力。什麼是修力呢？如果比丘學習數力，聖弟子數力成就后，就會隨之獲得修力，獲得修力后，修力就會圓滿。』 佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。 （六六二） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘……如上面所說。不同之處在於：『聖弟子學習數力成就后，貪、嗔、癡就會被節制或斷盡。』
English version At that time, the World Honored One told the bhikkhus: 'There are five roots. What are the five? They are the root of faith, the root of diligence, the root of mindfulness, the root of concentration, and the root of wisdom. By cultivating and repeatedly practicing these five roots, all suffering in the past, future, and present can be eliminated.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. Just as suffering is eliminated, so too is the ultimate end of suffering, the cessation of suffering, the extinction of suffering, the complete overcoming of suffering, liberation from bondage, the destruction of all forms, and the complete elimination of all defilements in the past, future, and present. This should also be said. (661) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, the World Honored One told the bhikkhus: 'There are two kinds of power. What are the two? They are the power of reflection and the power of cultivation. What is the power of reflection? It is when a noble disciple, in a secluded forest or under a tree, reflects thus: 「Evil bodily actions bring evil consequences in this life and the next. If I engage in evil bodily actions, I will regret it myself, others will blame me, the master will blame me, the noble brahmacharis will blame me, I will be reproached according to the Dharma, my evil reputation will spread, and after the dissolution of the body, I will be reborn in the evil realm of hell.」 Thus, by reflecting on the present and future consequences, evil bodily actions are abandoned, and good bodily actions are cultivated. Just as with evil bodily actions, so too with evil verbal and mental actions. This is called the power of reflection. What is the power of cultivation? If a bhikkhu learns the power of reflection, and the noble disciple has achieved the power of reflection, then the power of cultivation will follow, and having obtained the power of cultivation, the power of cultivation will be fulfilled.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (662) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, the World Honored One told the bhikkhus... as said above. The difference is: 'When a noble disciple has achieved the power of reflection, greed, hatred, and delusion will be either restrained or completely eliminated.'
。如是聖弟子依于數力，盡立數力，隨得修力，得修力已，修力滿足。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六六三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「何等為修力？謂修四念處。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如四念處，如是修四正斷、四如意足、五根、五力、七覺分、八聖道分、四道、四法句、止觀，亦如是說。
（六六四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有三種力。何等為三？謂信力、精進力、慧力。複次三力。何等為三？謂信力、念力、慧力。複次三力。何等為三？謂信力、定力、慧力。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六六五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有三力，謂信力、精進力、慧力。如是，比丘！當作是學：『我當成就信力、精進力、慧力。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
如精進力，念力、定力，亦如是說
現代漢語譯本：『如果聖弟子依靠這些力量，完全確立這些力量，隨之獲得修行之力，獲得修行之力后，修行之力就圓滿了。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六六三） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘……如上面所說。不同之處在於：『什麼是修行之力？是指修習四念處。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 如同四念處一樣，修習四正斷、四如意足、五根、五力、七覺支、八聖道分、四道、四法句、止觀，也應如此宣說。 （六六四） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有三種力量。是哪三種呢？是指信力、精進力、慧力。再有三種力量。是哪三種呢？是指信力、念力、慧力。再有三種力量。是哪三種呢？是指信力、定力、慧力。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六六五） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有三種力量，是指信力、精進力、慧力。比丘們！應當這樣學習：『我應當成就信力、精進力、慧力。』』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 如同精進力一樣，念力、定力，也應如此宣說。
English version: 'If a noble disciple relies on these powers, fully establishes these powers, then obtains the power of cultivation, and having obtained the power of cultivation, the power of cultivation is fulfilled.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (663) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the monks... as said above. The difference is: 'What is the power of cultivation? It refers to the practice of the four foundations of mindfulness.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Just like the four foundations of mindfulness, the practice of the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path, the four paths, the four dharma phrases, and cessation and contemplation should also be spoken of in this way. (664) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the monks: 'There are three powers. What are the three? They are the power of faith, the power of diligence, and the power of wisdom. Again, there are three powers. What are the three? They are the power of faith, the power of mindfulness, and the power of wisdom. Again, there are three powers. What are the three? They are the power of faith, the power of concentration, and the power of wisdom.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (665) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the monks: 'There are three powers, which are the power of faith, the power of diligence, and the power of wisdom. Monks! You should learn like this: 'I should achieve the power of faith, the power of diligence, and the power of wisdom.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Just like the power of diligence, the power of mindfulness and the power of concentration should also be spoken of in this way.
。
（六六六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有三力——信力、念力、慧力。何等為信力？謂聖弟子于如來所入于凈信，根本堅固，諸天、魔、梵、沙門、婆羅門及諸同法所不能壞，是名信力。何等為精進力？謂修四正斷。何等為慧力？謂四聖諦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
餘二力如上說。
（六六七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四力。何等為四？謂信力、精進力、念力、慧力。複次四力——信力、念力、定力、慧力。複次四力——覺力、精進力、無罪力、攝力。」
此諸經如上三力說。差別者：「何等為覺力？于善、不善法如實知，有罪、無罪，習近、不習近，卑法、勝法，黑法、白法，有分別法、無分別法，緣起法、非緣起法如實知，是名覺力。何等為精進力？謂四正斷……」如前廣說。「何等為無罪力？謂無罪身、口、意，是名無罪力。何等為攝力？謂四攝事，惠施、愛語、行利、同利。」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 （六六六） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有三種力量——信力、念力、慧力。什麼是信力？是指聖弟子對於如來生起清凈的信心，根基穩固，任何天神、魔、梵天、沙門、婆羅門以及其他同修都不能破壞，這稱為信力。什麼是精進力？是指修習四正斷。什麼是慧力？是指了解四聖諦。』 佛說完這部經，眾比丘聽了佛的教誨，歡喜地奉行。 其餘兩種力量如上面所說。 （六六七） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有四種力量。哪四種呢？是信力、精進力、念力、慧力。還有四種力量——信力、念力、定力、慧力。還有四種力量——覺力、精進力、無罪力、攝力。』 這些經文如同上面關於三種力量的說法。不同之處在於：『什麼是覺力？是指對於善法、不善法如實地瞭解，對於有罪、無罪，應該親近、不應該親近，低劣的法、殊勝的法，黑法、白法，有分別的法、無分別的法，緣起法、非緣起法如實地瞭解，這稱為覺力。什麼是精進力？是指修習四正斷……』如同前面詳細所說。『什麼是無罪力？是指身、口、意都沒有罪過，這稱為無罪力。什麼是攝力？是指四攝事，佈施、愛語、利行、同事。』 佛說完這部經，眾比丘聽了佛的教誨，歡喜地奉行。
English version (666) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the World-Honored One addressed the monks, saying: 'There are three powers—the power of faith, the power of mindfulness, and the power of wisdom. What is the power of faith? It refers to a noble disciple who has pure faith in the Tathagata, with a firm foundation that cannot be destroyed by any gods, demons, Brahmas, ascetics, Brahmins, or any fellow practitioners. This is called the power of faith. What is the power of diligence? It refers to practicing the four right exertions. What is the power of wisdom? It refers to understanding the four noble truths.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. The other two powers are as described above. (667) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the World-Honored One addressed the monks, saying: 'There are four powers. What are the four? They are the power of faith, the power of diligence, the power of mindfulness, and the power of wisdom. Furthermore, there are four powers—the power of faith, the power of mindfulness, the power of concentration, and the power of wisdom. Furthermore, there are four powers—the power of awareness, the power of diligence, the power of blamelessness, and the power of attraction.' These sutras are similar to the above description of the three powers. The difference is: 'What is the power of awareness? It refers to truly knowing good and bad dharmas, what is blameworthy and blameless, what should be approached and not approached, inferior and superior dharmas, dark and bright dharmas, dharmas with distinctions and without distinctions, dependent origination and non-dependent origination. This is called the power of awareness. What is the power of diligence? It refers to practicing the four right exertions...' as described in detail before. 'What is the power of blamelessness? It refers to having a blameless body, speech, and mind. This is called the power of blamelessness. What is the power of attraction? It refers to the four means of attraction: giving, kind speech, beneficial action, and consistency.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha had said, joyfully practiced it.
。
（六六八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「若最勝施者，謂法施。最勝愛語者，謂善男子樂聞，應時說法。行利最勝者，諸不信者能令入信，建立於信；立戒者以凈戒，慳者以施，惡智者以正智令入建立。同利最勝者，謂阿羅漢以阿羅漢、阿那含以阿那含、斯陀含以斯陀含、須陀洹以須陀洹、凈戒者以凈而授于彼。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六六九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「若所有法，是眾之所取，一切皆是四攝事。或有一取施者，或一取愛語者，或一取行利者，或一取同利者。過去世時，過去世眾，以有所取者，亦是四攝事。未來世眾，當有所取者，亦是四攝事。或一取施者，或一取愛語，或一取行利者，或一取同利。」
爾時，世尊即說偈言：
「佈施及愛語， 或有行利者， 同利諸行生， 各隨其所應。 以此攝世間， 猶車因釭運。 世無四攝事， 母恩子養忘， 亦無父等尊， 謙下之奉事
現代漢語譯本 （六六八） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘……如前面所說。不同之處在於：『如果說最殊勝的佈施，那就是法佈施。最殊勝的愛語，就是指善男子樂意聽聞，應時說法。最殊勝的利他行為，就是能使不信的人產生信仰，並建立在信仰之上；持戒的人以清凈的戒律，慳吝的人以佈施，惡智的人以正智引導他們建立。最殊勝的共同利益，就是指阿羅漢以阿羅漢、阿那含以阿那含、斯陀含以斯陀含、須陀洹以須陀洹、持凈戒的人以清凈的戒律來教導他們。』 佛說完這部經后，眾比丘聽了佛所說，歡喜地奉行。 （六六九） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘……如前面所說。不同之處在於：『如果說所有法，是大眾所接受的，一切都是四攝事。或者有人接受佈施，或者有人接受愛語，或者有人接受利他行為，或者有人接受共同利益。過去世時，過去世的大眾，有所接受的，也是四攝事。未來世的大眾，將有所接受的，也是四攝事。或者有人接受佈施，或者有人接受愛語，或者有人接受利他行為，或者有人接受共同利益。』 那時，世尊即說偈語： 『佈施以及愛語，或者有利他行為， 共同利益諸行生，各自隨其所應。 以此攝受世間，猶如車輪因軸運轉。 世間若無四攝事，母恩子養將被遺忘， 也將沒有父親等尊長，以及謙卑的奉事。'
English version (668) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One addressed the monks... as said above. The difference is: 'If the most excellent giving is mentioned, it is the giving of Dharma. The most excellent loving speech is when a good man is pleased to hear, and the Dharma is spoken at the right time. The most excellent beneficial conduct is to enable those who do not believe to enter into faith and establish themselves in faith; those who uphold precepts with pure precepts, the stingy with giving, and those of evil wisdom with right wisdom, leading them to establishment. The most excellent common benefit is when an Arhat teaches an Arhat, an Anagami teaches an Anagami, a Sakadagami teaches a Sakadagami, a Srotapanna teaches a Srotapanna, and those who uphold pure precepts teach others with pure precepts.' After the Buddha had spoken this sutra, the monks, having heard what the Buddha had said, joyfully practiced it. (669) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One addressed the monks... as said above. The difference is: 'If all dharmas are accepted by the multitude, all are the four means of gathering. Some accept giving, some accept loving speech, some accept beneficial conduct, and some accept common benefit. In the past, the multitudes of the past, whatever they accepted, were also the four means of gathering. The multitudes of the future, whatever they will accept, will also be the four means of gathering. Some accept giving, some accept loving speech, some accept beneficial conduct, and some accept common benefit.' At that time, the World-Honored One spoke this verse: 'Giving and loving speech, or those who practice beneficial conduct, Common benefit arises from all actions, each according to what is appropriate. With this, the world is gathered, just as a wheel turns because of its axle. If the world lacked the four means of gathering, the kindness of a mother and the nurturing of a child would be forgotten, And there would be no respect for fathers and other elders, nor humble service.'
。 以有四攝事， 隨順之法故， 是故有大士， 德被於世間。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六七〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四力。何等為四？謂覺力、精進力、無罪力、攝力……」如上說。「若比丘成就此四力者，得離五恐怖。何等五？謂不活恐怖、惡名恐怖、眾中恐怖、死恐怖、惡趣恐怖，是名五恐怖。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六七一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「聖弟子成就此四力者，當作是學。我不畏不活，我何緣畏不活？若身行不凈行、口不凈行、意不凈行，作諸邪貪，不信、懈怠、不精進、失念、不定、惡慧、慳、不攝者，彼應畏不活。我有四力，謂覺力、精進力、無罪力、攝力，有此四力成就故，不應畏如不活畏。如是惡名畏、眾中畏、死畏、惡趣畏亦如上說。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六七二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園
現代漢語譯本：
『因為有四種攝受眾生的方法，這是隨順世間的法則，所以有大士，他們的德行恩澤遍佈世間。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六七〇） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有四種力量。哪四種呢？就是覺悟力、精進力、無罪力、攝受力……』如上面所說。『如果比丘成就這四種力量，就能脫離五種恐懼。哪五種呢？就是不活的恐懼、惡名的恐懼、眾中的恐懼、死亡的恐懼、惡趣的恐懼，這稱為五種恐懼。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六七一） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘……如上面所說。不同之處在於：『聖弟子成就這四種力量，應當這樣學習。我不畏懼不活，我有什麼理由畏懼不活呢？如果身行不凈行、口不凈行、意不凈行，造作各種邪貪，不信、懈怠、不精進、失念、不定、惡慧、慳吝、不攝受，他們才應該畏懼不活。我有四種力量，就是覺悟力、精進力、無罪力、攝受力，因為成就這四種力量，所以不應該畏懼像不活這樣的恐懼。像惡名畏、眾中畏、死亡畏、惡趣畏也像上面所說一樣。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六七二） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。
English version:
'Because there are four methods of embracing beings, which are in accordance with the laws of the world, therefore there are great beings whose virtues and graces pervade the world.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (670) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Sravasti. At that time, the World Honored One told the monks: 'There are four powers. What are the four? They are the power of awakening, the power of diligence, the power of blamelessness, and the power of embracing...』 as mentioned above. 『If a monk achieves these four powers, he can be free from five fears. What are the five? They are the fear of not living, the fear of bad reputation, the fear of the assembly, the fear of death, and the fear of evil destinies. These are called the five fears.』 After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (671) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Sravasti. At that time, the World Honored One told the monks... as mentioned above. The difference is: 'A noble disciple who achieves these four powers should learn in this way. I am not afraid of not living, why should I be afraid of not living? If one's bodily actions are impure, one's verbal actions are impure, one's mental actions are impure, one engages in various evil desires, is without faith, lazy, not diligent, forgetful, unstable, of evil wisdom, stingy, and not embracing, then they should fear not living. I have four powers, which are the power of awakening, the power of diligence, the power of blamelessness, and the power of embracing. Because I have achieved these four powers, I should not fear the fear of not living. The fear of bad reputation, the fear of the assembly, the fear of death, and the fear of evil destinies are also as mentioned above.』 After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (672) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Sravasti.
。
爾時，世尊告諸比丘：「有四力——覺力、精進力、無罪力、攝力。何等為覺力？謂慧、大慧、深慧、難勝慧，是名覺力。何等為精進力？若於不善法不善數、黑黑數、有罪有罪數、不應親近不應親近數，離此諸法已，若諸餘善善數、白白數、無罪無罪數、應親近應親近數，如此等修習，增上精勤、欲、方便、堪能，正念正知而學，是名精進力。無罪力、攝力如上修多羅說。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六七三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五力。何等為五？信力、精進力、念力、定力、慧力。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（六七四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「諸比丘當作是學：『我當勤加精進，成就信力、精進力、念力、定力、慧力。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六七五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「彼信力，當知是四不壞凈
現代漢語譯本： 當時，世尊告訴眾比丘：『有四種力量——覺悟力、精進力、無罪力和攝受力。什麼是覺悟力呢？就是智慧、大智慧、深邃的智慧、難以戰勝的智慧，這稱為覺悟力。什麼是精進力呢？如果對於不善的法、不善的念頭、黑暗的念頭、有罪的念頭、不應親近的念頭，遠離這些法之後，對於其餘的善法、善的念頭、光明的念頭、無罪的念頭、應親近的念頭，像這樣修習，增長精勤、慾望、方便、能力，以正念正知而學習，這稱為精進力。無罪力和攝受力如之前的經文所說。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（六七三） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有五種力量。哪五種呢？信力、精進力、念力、定力、慧力。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（六七四） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘……如上面所說。不同之處在於：『眾比丘應當這樣學習：『我應當勤加精進，成就信力、精進力、念力、定力、慧力。』』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（六七五） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘……如上面所說。不同之處在於：『那信力，應當知道是四不壞凈。』
English version: At that time, the World-Honored One told the bhikkhus: 'There are four powers—the power of awakening, the power of diligence, the power of blamelessness, and the power of gathering. What is the power of awakening? It is wisdom, great wisdom, profound wisdom, and invincible wisdom; this is called the power of awakening. What is the power of diligence? If, regarding unwholesome dharmas, unwholesome thoughts, dark thoughts, sinful thoughts, thoughts that should not be approached, having abandoned these dharmas, one cultivates the remaining wholesome dharmas, wholesome thoughts, bright thoughts, blameless thoughts, thoughts that should be approached, thus cultivating, increasing diligence, desire, means, and ability, learning with right mindfulness and right knowledge, this is called the power of diligence. The power of blamelessness and the power of gathering are as described in the previous sutras.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
(673) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the bhikkhus: 'There are five powers. What are the five? The power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
(674) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the bhikkhus... as said above. The difference is: 'The bhikkhus should learn thus: 'I shall diligently strive to achieve the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom.' After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
(675) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the bhikkhus... as said above. The difference is: 'That power of faith, it should be known, is the fourfold indestructible purity.'
。精進力者，當知是四正斷。念力者，當知四念處。定力者，當知是四禪。慧力者，當知是四聖諦。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六七六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「是故，諸比丘！當作是學：『我成就信力、精進力、念力、定力、慧力。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六七七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五學力。何等為五？謂信力是學力、精進力是學力、慚力是學力、愧力是學力、慧力是學力。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六七八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「諸比丘！當作是學：『我當成就信力是學力、成就精進力是學力、成就慚力是學力、成就愧力是學力、成就慧力是學力。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六七九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說
現代漢語譯本：『精進力』，應當知道指的是四正斷；『念力』，應當知道指的是四念處；『定力』，應當知道指的是四禪；『慧力』，應當知道指的是四聖諦。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六七六） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘……如同上面所說。不同之處在於：『因此，諸位比丘！應當這樣學習：『我成就信力、精進力、念力、定力、慧力。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六七七） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有五種學習的力量。哪五種呢？即信力是學習的力量，精進力是學習的力量，慚力是學習的力量，愧力是學習的力量，慧力是學習的力量。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六七八） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘……如同上面所說。不同之處在於：『諸位比丘！應當這樣學習：『我當成就信力作為學習的力量，成就精進力作為學習的力量，成就慚力作為學習的力量，成就愧力作為學習的力量，成就慧力作為學習的力量。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六七九） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘……如同上面所說
English version: 'The power of diligence,' one should know, refers to the four right exertions; 'the power of mindfulness,' one should know, refers to the four foundations of mindfulness; 'the power of concentration,' one should know, refers to the four dhyanas; 'the power of wisdom,' one should know, refers to the four noble truths. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (676) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks... as said above. The difference is: 'Therefore, monks! You should learn thus: 'I will achieve the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (677) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'There are five powers of learning. What are the five? They are: the power of faith is a power of learning, the power of diligence is a power of learning, the power of shame is a power of learning, the power of embarrassment is a power of learning, and the power of wisdom is a power of learning.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (678) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks... as said above. The difference is: 'Monks! You should learn thus: 'I will achieve the power of faith as a power of learning, achieve the power of diligence as a power of learning, achieve the power of shame as a power of learning, achieve the power of embarrassment as a power of learning, and achieve the power of wisdom as a power of learning.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (679) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks... as said above.
。差別者：「何等信力是學力？于如來所善入于信，根本堅固，諸天、魔、梵、沙門、婆羅門及余同法所不能壞。何等為精進力是學力？謂四正斷……」如前廣說。「何等為慚力是學力？謂羞恥，恥于起惡不善法諸煩惱數，受諸有熾然苦報，于未來世生、老、病、死、憂、悲、苦、惱，是名慚力是學力。何等為愧力是學力？謂諸可愧事而愧，愧起諸惡不善法煩惱數，受諸有熾然苦報，于未來世生、老、病、死、憂、悲、苦、惱，是名愧力是學力。何等為慧力是學力？謂聖弟子住于智慧，成就世間生滅智慧，賢聖出厭離，決定正盡苦，是名慧力是學力。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六八〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘，如上所說。差別者：「是故，諸比丘！當作是學：『我當成就信力是學力，精進力、慚力、愧力、慧力是學力。』」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六八一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若比丘于善法若變、若退、若不久住者，他人當以五種白法來呵責汝
現代漢語譯本：差別在於：『什麼樣的信力是學力？』是指對於如來所善入的信心，根基堅固，諸天、魔、梵、沙門、婆羅門以及其他同修都無法破壞。『什麼樣的精進力是學力？』是指四正斷……』如前面所詳細說明的。『什麼樣的慚力是學力？』是指羞恥，羞恥于生起惡不善法以及各種煩惱，承受各種熾熱的痛苦報應，在未來世遭受生、老、病、死、憂、悲、苦、惱，這稱為慚力是學力。『什麼樣的愧力是學力？』是指對於可愧的事情感到慚愧，慚愧於生起各種惡不善法以及各種煩惱，承受各種熾熱的痛苦報應，在未來世遭受生、老、病、死、憂、悲、苦、惱，這稱為愧力是學力。『什麼樣的慧力是學力？』是指聖弟子安住于智慧，成就世間生滅的智慧，賢聖之人出離厭離，決定正確地滅盡痛苦，這稱為慧力是學力。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （六八〇） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘，如上面所說的。差別在於：『因此，諸位比丘！應當這樣學習：『我應當成就信力是學力，精進力、慚力、愧力、慧力是學力。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （六八一） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果比丘對於善法有所改變、退失、或者不能長久保持，他人應當用五種清凈的法來呵責你』
English version: The distinction is: 'What kind of faith-power is the power of learning? It refers to the faith that is well-entered into the Tathagata, with a firm foundation, which cannot be destroyed by gods, demons, Brahma, ascetics, Brahmins, and other fellow practitioners. 'What kind of diligence-power is the power of learning?' It refers to the four right efforts...』 as explained in detail earlier. 'What kind of shame-power is the power of learning?' It refers to being ashamed, ashamed of arising evil and unwholesome dharmas and various afflictions, enduring various burning painful retributions, and experiencing birth, old age, sickness, death, sorrow, grief, suffering, and distress in future lives. This is called shame-power as the power of learning. 'What kind of conscience-power is the power of learning?' It refers to feeling ashamed of shameful things, ashamed of arising various evil and unwholesome dharmas and various afflictions, enduring various burning painful retributions, and experiencing birth, old age, sickness, death, sorrow, grief, suffering, and distress in future lives. This is called conscience-power as the power of learning. 'What kind of wisdom-power is the power of learning?' It refers to the noble disciple abiding in wisdom, achieving the wisdom of arising and ceasing in the world, the wise and noble person departing from aversion, and decisively and correctly extinguishing suffering. This is called wisdom-power as the power of learning.』 After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (680) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the bhikkhus, as mentioned above. The distinction is: 'Therefore, bhikkhus! You should learn thus: 'I shall achieve faith-power as the power of learning, diligence-power, shame-power, conscience-power, and wisdom-power as the power of learning.』 After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (681) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the bhikkhus: 'If a bhikkhu changes, declines, or cannot maintain good dharmas for long, others should rebuke you with five pure dharmas.'
。何等為五？言汝不以信入于善法，若依信者，能離不善法，修諸善法。汝無精進、無慚、無愧、無慧入于善法故。若依慧者，能離諸不善法，修諸善法。
「若比丘于正法不變、不退、久住者，他人當以五種白法來慶慰汝。何等為五？正信入于善法，若依信者，離不善法，修諸善法，精進、慚、愧、慧入于善法，若依慧者，離不善法，修諸善法。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六八二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若比丘還戒者、退戒者，他人當以五種白法來呵責汝。何等為五？若比丘不以信入于善法，若依信者，離不善法，修諸善法。不以精進、慚、愧、慧入于善法；若依慧者，離不善法，修諸善法。若比丘盡其壽命，純一滿凈，梵行清白者，他人當以五種白法來慶慰汝……」如上說。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六八三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若比丘若不欲令惡不善法生者，唯有信善法，若信退滅者，不信永住，諸不善法則生
現代漢語譯本：什麼是五種（使人退步的）因素呢？就是說，你沒有以信心進入善法，如果依靠信心，就能遠離不善法，修習各種善法。你沒有精進、沒有慚愧、沒有羞恥、沒有智慧進入善法。如果依靠智慧，就能遠離各種不善法，修習各種善法。 如果比丘在正法中不改變、不退轉、長久安住，其他人應當用五種白法來慶賀你。什麼是五種呢？就是以正信進入善法，如果依靠信心，就能遠離不善法，修習各種善法；以精進、慚愧、羞恥、智慧進入善法，如果依靠智慧，就能遠離不善法，修習各種善法。 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜奉行。 （六八二） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果比丘還俗、退戒，其他人應當用五種白法來呵責你。什麼是五種呢？就是比丘沒有以信心進入善法，如果依靠信心，就能遠離不善法，修習各種善法。沒有以精進、慚愧、羞恥、智慧進入善法；如果依靠智慧，就能遠離不善法，修習各種善法。如果比丘盡其一生，純潔圓滿，梵行清白，其他人應當用五種白法來慶賀你……』如上面所說。 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜奉行。 （六八三） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果比丘不想讓惡不善法產生，唯一的方法就是信奉善法，如果信心退失，不信永存，各種不善法就會產生。
English version: What are the five? It is said that you do not enter into good dharmas with faith. If one relies on faith, one can abandon unwholesome dharmas and cultivate all good dharmas. You do not enter into good dharmas with diligence, shame, remorse, or wisdom. If one relies on wisdom, one can abandon all unwholesome dharmas and cultivate all good dharmas. If a bhikkhu does not change, does not regress, and dwells long in the true Dharma, others should congratulate you with five white dharmas. What are the five? It is to enter into good dharmas with right faith. If one relies on faith, one can abandon unwholesome dharmas and cultivate all good dharmas. To enter into good dharmas with diligence, shame, remorse, and wisdom. If one relies on wisdom, one can abandon unwholesome dharmas and cultivate all good dharmas. After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (682) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the bhikkhus: 'If a bhikkhu returns to lay life or regresses from the precepts, others should rebuke you with five white dharmas. What are the five? It is that the bhikkhu does not enter into good dharmas with faith. If one relies on faith, one can abandon unwholesome dharmas and cultivate all good dharmas. One does not enter into good dharmas with diligence, shame, remorse, or wisdom. If one relies on wisdom, one can abandon unwholesome dharmas and cultivate all good dharmas. If a bhikkhu lives his entire life, purely and completely, with pure conduct, others should congratulate you with five white dharmas...' as said above. After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (683) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the bhikkhus: 'If a bhikkhu does not wish for evil and unwholesome dharmas to arise, the only way is to have faith in good dharmas. If faith is lost, and disbelief remains, all unwholesome dharmas will arise.'
。乃至欲令惡不善法不生者，唯有精進、慚、愧、慧，若精進、慚、愧、慧力退滅，惡慧永住者，惡不善法則生。若比丘依于信者，則離不善法，修諸善法，依精進、慚、愧、慧者，則離不善法，修諸善法。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六八四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若比丘於色生厭、離欲、滅盡、不起、解脫，是名阿羅訶三藐三佛陀。受、想、行、識亦如是說。若複比丘於色生厭、離欲、不起、解脫者，是名阿羅漢慧解脫。受、想、行、識亦如是說。諸比丘！如來應等正覺、阿羅漢慧解脫有何種種別異。」
諸比丘白佛：「世尊是法根、法眼、法依，唯愿為說，諸比丘聞已，當受奉行。」
佛告比丘：「諦聽，善思，當爲汝說。如來、應、等正覺者，先未聞法，能自覺知，現法自知，得三菩提，于未來世能說正法，覺諸聲聞，所謂四念處、四正斷、四如意足、五根、五力、七覺分、八聖道分，是名如來、應、等正覺。所未得法能得，未制梵行能制，能善知道、善說道，為眾將導，然後聲聞成就隨法隨道，樂奉大師教誡、教授，善於正法，是名如來應等正覺、阿羅漢慧解脫種種別異
現代漢語譯本：乃至想要使惡不善法不產生，只有精進、慚、愧、慧。如果精進、慚、愧、慧的力量衰退消失，惡慧長存，那麼惡不善法就會產生。如果比丘依靠信心，就能遠離不善法，修習各種善法；依靠精進、慚、愧、慧，就能遠離不善法，修習各種善法。 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （六八四） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果比丘對色產生厭惡、離欲、滅盡、不起、解脫，這稱為阿羅訶三藐三佛陀。受、想、行、識也應如此說。如果比丘對色產生厭惡、離欲、不起、解脫，這稱為阿羅漢慧解脫。受、想、行、識也應如此說。諸位比丘！如來應等正覺和阿羅漢慧解脫有什麼種種差別呢？』 眾比丘對佛說：『世尊是法的根本、法的眼睛、法的依靠，希望您能為我們解說，眾比丘聽了之後，一定會接受奉行。』 佛陀告訴比丘們：『仔細聽，好好思考，我將為你們解說。如來、應、等正覺，在未曾聽聞佛法之前，能夠自己覺悟，當下自知，獲得三菩提，在未來世能夠宣說正法，覺悟諸聲聞，也就是四念處、四正斷、四如意足、五根、五力、七覺分、八聖道分，這稱為如來、應、等正覺。對於未曾得到的法能夠得到，未曾制定的梵行能夠制定，能夠善於知道、善於宣說，作為大眾的引導，然後聲聞成就隨法隨道，樂於奉行大師的教誡、教授，善於正法，這就是如來應等正覺和阿羅漢慧解脫的種種差別。』
English version: Furthermore, if one wishes to prevent the arising of evil and unwholesome states, one must rely on diligence, shame, remorse, and wisdom. If the power of diligence, shame, remorse, and wisdom diminishes and evil wisdom persists, then evil and unwholesome states will arise. If a bhikkhu relies on faith, he will abandon unwholesome states and cultivate wholesome states. By relying on diligence, shame, remorse, and wisdom, he will abandon unwholesome states and cultivate wholesome states. After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly. (684) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus, saying: 'If a bhikkhu experiences aversion, dispassion, cessation, non-arising, and liberation regarding form, this is called an Arahant Sammasambuddha. The same is said of feeling, perception, mental formations, and consciousness. If a bhikkhu experiences aversion, dispassion, non-arising, and liberation regarding form, this is called an Arahant liberated by wisdom. The same is said of feeling, perception, mental formations, and consciousness. Bhikkhus, what are the various differences between a Tathagata, a Fully Enlightened One, and an Arahant liberated by wisdom?' The bhikkhus said to the Buddha: 'Venerable Sir, the Blessed One is the root of the Dhamma, the eye of the Dhamma, and the reliance of the Dhamma. May the Blessed One please explain this, and the bhikkhus, having heard it, will accept and practice accordingly.' The Buddha told the bhikkhus: 'Listen carefully, reflect well, and I will explain it to you. A Tathagata, a Fully Enlightened One, before having heard the Dhamma, is able to awaken by himself, to know directly, to attain the three Bodhis, and in the future, to be able to teach the true Dhamma, awakening the disciples, namely the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. This is called a Tathagata, a Fully Enlightened One. He is able to attain what has not been attained, to establish what has not been established, to know well, to teach well, to guide the multitude, and then the disciples achieve the path, delight in following the master's teachings and instructions, and are skilled in the true Dhamma. This is the various differences between a Tathagata, a Fully Enlightened One, and an Arahant liberated by wisdom.'
。
「複次，五學力、如來十力。何等為學力？謂信力、精進力、念力、定力、慧力。何等為如來十力？謂如來處非處如實知，是名如來初力。若成就此力者，如來、應、等正覺得先佛最勝處智，轉于梵輪，于大眾中能師子吼而吼。
「複次，如來於過去、未來、現在業法，受因事報如實知，是名第二如來力。如來、應、等正覺成就此力，得先佛最勝處，能轉梵輪，于大眾中作師子吼而吼。
「複次，如來、應、等正覺禪解脫，三昧正受，染惡清凈，處凈如實知，是名如來第三力。若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，于大眾中師子吼而吼。
「複次，如來知眾生種種諸根差別如實知，是名如來第四力。若成就此力，如來、應、等正覺得先佛最勝處智，能轉梵輪，于大眾中師子吼而吼。
「複次，如來悉知眾生種種意解如實知，是名第五如來力。若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，于大眾中師子吼而吼。
「複次，如來悉知世間眾生種種諸界如實知，是名第六如來力。若於此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，于大眾中師子吼而吼。
「複次，如來於一切至處道如實知，是名第七如來力
現代漢語譯本： 『再者，有五種學力，以及如來的十種力量。什麼是學力呢？指的是信力、精進力、念力、定力、慧力。什麼是如來的十力呢？指的是如來對於是處與非處如實了知，這稱為如來的第一力。如果成就了這種力量，如來、應供、正等覺就能獲得先佛最殊勝的智慧，轉動法輪，在大眾之中能夠像獅子一樣吼叫。 『再者，如來對於過去、未來、現在的業法，以及受報的原因和結果如實了知，這稱為如來的第二力。如來、應供、正等覺成就了這種力量，就能獲得先佛最殊勝的地位，能夠轉動法輪，在大眾之中像獅子一樣吼叫。 『再者，如來、應供、正等覺對於禪定解脫、三昧正受，以及染污和清凈的處境如實了知，這稱為如來的第三力。如果成就了這種力量，如來、應供、正等覺就能獲得先佛最殊勝的智慧，能夠轉動法輪，在大眾之中像獅子一樣吼叫。 『再者，如來如實了知眾生種種不同的根器，這稱為如來的第四力。如果成就了這種力量，如來、應供、正等覺就能獲得先佛最殊勝的智慧，能夠轉動法輪，在大眾之中像獅子一樣吼叫。 『再者，如來如實了知眾生種種不同的意解，這稱為如來的第五力。如果成就了這種力量，如來、應供、正等覺就能獲得先佛最殊勝的智慧，能夠轉動法輪，在大眾之中像獅子一樣吼叫。 『再者，如來如實了知世間眾生種種不同的界，這稱為如來的第六力。如果成就了這種力量，如來、應供、正等覺就能獲得先佛最殊勝的智慧，能夠轉動法輪，在大眾之中像獅子一樣吼叫。 『再者，如來如實了知一切通往各處的道路，這稱為如來的第七力。
English version: 'Furthermore, there are five powers of learning and the ten powers of the Tathagata. What are the powers of learning? They are the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. What are the ten powers of the Tathagata? They are the Tathagata's true knowledge of what is possible and what is impossible, which is called the first power of the Tathagata. If one achieves this power, the Tathagata, the Arhat, the Fully Enlightened One, can attain the supreme wisdom of the previous Buddhas, turn the Dharma wheel, and roar like a lion in the assembly. 'Furthermore, the Tathagata has true knowledge of the karmic laws of the past, future, and present, as well as the causes and results of retribution, which is called the second power of the Tathagata. The Tathagata, the Arhat, the Fully Enlightened One, having achieved this power, can attain the supreme position of the previous Buddhas, turn the Dharma wheel, and roar like a lion in the assembly. 'Furthermore, the Tathagata, the Arhat, the Fully Enlightened One, has true knowledge of meditative liberation, the correct reception of samadhi, and the states of defilement and purity, which is called the third power of the Tathagata. If one achieves this power, the Tathagata, the Arhat, the Fully Enlightened One, can attain the supreme wisdom of the previous Buddhas, turn the Dharma wheel, and roar like a lion in the assembly. 'Furthermore, the Tathagata has true knowledge of the various faculties of beings, which is called the fourth power of the Tathagata. If one achieves this power, the Tathagata, the Arhat, the Fully Enlightened One, can attain the supreme wisdom of the previous Buddhas, turn the Dharma wheel, and roar like a lion in the assembly. 'Furthermore, the Tathagata has true knowledge of the various understandings of beings, which is called the fifth power of the Tathagata. If one achieves this power, the Tathagata, the Arhat, the Fully Enlightened One, can attain the supreme wisdom of the previous Buddhas, turn the Dharma wheel, and roar like a lion in the assembly. 'Furthermore, the Tathagata has true knowledge of the various realms of beings in the world, which is called the sixth power of the Tathagata. If one achieves this power, the Tathagata, the Arhat, the Fully Enlightened One, can attain the supreme wisdom of the previous Buddhas, turn the Dharma wheel, and roar like a lion in the assembly. 'Furthermore, the Tathagata has true knowledge of all paths leading to various destinations, which is called the seventh power of the Tathagata.'
。若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，于大眾中師子吼而吼。
「複次，如來於過去宿命種種事憶念：『從一生至百千生，從一劫至百千劫。我爾時于彼生如是族、如是姓、如是名、如是食、如是苦樂覺、如是長壽、如是久住、如是壽分齊。我于彼處死、此處生，彼處生、此處死，如是行、如是因、如是方。』宿命所更悉如實知，是名第八如來力。若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，于大眾中師子吼而吼。
「複次，如來以天眼凈過於人眼，見眾生死時、生時，妙色、惡色、下色、上色，向于惡趣、向于善趣、隨業法受悉如實知：『此眾生身惡業成就，口、意惡業成就，謗毀賢聖，受邪見業；以是因緣，身壞命終，墮惡趣，生地獄中。此眾生身善行，口、意善行，不謗賢聖，正見業法受；彼因彼緣，身壞命終，生善趣天上。』悉如實知，是名第九如來力。若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，于大眾中師子吼而吼。
「複次，如來諸漏已盡，無漏心解脫、慧解脫，現法自知身作證：『我生已盡，梵行已立，所作已作，自知不受後有。』是名第十如來力
現代漢語譯本：如果這種力量成就，如來、應供、正等覺就能獲得先佛最殊勝的智慧，能夠轉動法輪，在大眾中發出獅子般的吼聲。 現代漢語譯本：『再者，如來能夠回憶起過去宿世的種種事情：從一生到百千生，從一劫到百千劫。我那時在那一生中，是這樣的家族、這樣的姓氏、這樣的名字、這樣的食物、這樣的苦樂感受、這樣的壽命長短、這樣的居住時間、這樣的壽命終結。我從那裡死去，在這裡出生；在那裡出生，在這裡死去，如此的經歷、如此的原因、如此的方式。』對於過去宿世所經歷的一切都如實知曉，這被稱為第八如來力。如果這種力量成就，如來、應供、正等覺就能獲得先佛最殊勝的智慧，能夠轉動法輪，在大眾中發出獅子般的吼聲。 現代漢語譯本：『再者，如來以清凈的天眼，超越人眼，能夠看到眾生的死亡和出生，美好的顏色、醜陋的顏色、低下的顏色、高貴的顏色，走向惡趣的、走向善趣的，隨著各自的業報而承受果報，都如實知曉：『這個眾生，身造惡業，口、意造惡業，誹謗賢聖，接受邪見之業；因為這個因緣，身壞命終，墮入惡趣，生於地獄之中。這個眾生，身行善業，口、意行善業，不誹謗賢聖，接受正見之業；因為這個因緣，身壞命終，生於善趣天上。』都如實知曉，這被稱為第九如來力。如果這種力量成就，如來、應供、正等覺就能獲得先佛最殊勝的智慧，能夠轉動法輪，在大眾中發出獅子般的吼聲。 現代漢語譯本：『再者，如來已經斷盡了一切煩惱，獲得無漏的心解脫和智慧解脫，在現世親自證悟：『我的生死已經斷盡，清凈的修行已經建立，該做的已經做完，自己知道不再有來世。』這被稱為第十如來力。
English version: If this power is achieved, the Tathagata, the Arhat, the Perfectly Enlightened One, will attain the supreme wisdom of the previous Buddhas, be able to turn the Dharma wheel, and roar a lion's roar in the assembly. English version: 'Furthermore, the Tathagata can recall various past lives: from one life to hundreds of thousands of lives, from one kalpa to hundreds of thousands of kalpas. At that time, in that life, I was of such a family, such a surname, such a name, such food, such feelings of pleasure and pain, such a lifespan, such a duration of stay, such a life's end. I died there and was born here; I was born there and died here, such was the course, such was the cause, such was the manner.' Knowing all that was experienced in past lives as it truly was, this is called the eighth power of the Tathagata. If this power is achieved, the Tathagata, the Arhat, the Perfectly Enlightened One, will attain the supreme wisdom of the previous Buddhas, be able to turn the Dharma wheel, and roar a lion's roar in the assembly. English version: 'Furthermore, the Tathagata, with the pure divine eye surpassing the human eye, sees beings passing away and being born, beautiful colors, ugly colors, inferior colors, superior colors, those going to evil destinies, those going to good destinies, receiving the consequences according to their karma, knowing all as it truly is: 『This being, having accomplished evil deeds with body, speech, and mind, slandering the noble ones, accepting the karma of wrong views; because of this cause, when the body breaks and life ends, they fall into evil destinies, being born in hell. This being, having done good deeds with body, speech, and mind, not slandering the noble ones, accepting the karma of right views; because of this cause, when the body breaks and life ends, they are born in good destinies, in the heavens.』 Knowing all as it truly is, this is called the ninth power of the Tathagata. If this power is achieved, the Tathagata, the Arhat, the Perfectly Enlightened One, will attain the supreme wisdom of the previous Buddhas, be able to turn the Dharma wheel, and roar a lion's roar in the assembly. English version: 'Furthermore, the Tathagata has exhausted all defilements, attained the taintless liberation of mind and liberation through wisdom, realizing in this very life through personal experience: 『Birth has been exhausted, the holy life has been established, what had to be done has been done, I know that there is no more future existence.』 This is called the tenth power of the Tathagata.'
。若此力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，于大眾中師子吼而吼。
「如此十力，唯如來成就，是名如來與聲聞種種差別。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六八五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「譬如嬰兒，父母生已，付其乳母，隨時摩拭，隨時沐浴，隨時乳哺，隨時訊息。若乳母不謹慎者，兒或以草、以土諸不凈物著其口中，乳母當即教令除去。能時除卻者善，兒不能自卻者，乳母當以左手持其頭，右手探其哽，嬰兒當時雖苦，乳母要當苦探其哽，為欲令其子長夜安樂故。」
佛告諸比丘：「若嬰兒長大，有所識別，復持草、土諸不凈物著口中不？」
比丘白佛：「不也，世尊！嬰兒長大，有所別知，尚不以腳觸諸不凈物，況著口中。」
佛告比丘：「嬰兒小時，乳母隨時料理訊息，及其長大，智慧成就，乳母放舍，不勤訊息，以其長大不自放逸故。如是，比丘！若諸聲聞始學，智慧未足，如來以法隨時教授而訊息之；若久學智慧深固，如來放舍，不復隨時慇勤教授，以其智慧成就不放逸故。是故，聲聞五種學力，如來成就十種智力……」如上廣說
現代漢語譯本：如果這種力量成就，如來、應供、正等覺就能像過去的佛陀一樣，擁有最殊勝的智慧，能夠轉動法輪，在大眾之中發出獅子般的吼聲。 現代漢語譯本：『這十種力量，只有如來才能成就，這就是如來與聲聞種種不同的地方。』 現代漢語譯本：佛陀說完這部經后，眾比丘聽了佛陀的教誨，都歡喜地奉行。 現代漢語譯本：（六八五） 現代漢語譯本：我是這樣聽說的： 現代漢語譯本：一時，佛陀住在舍衛國的祇樹給孤獨園。 現代漢語譯本：那時，世尊告訴眾比丘：『譬如嬰兒，父母生下他后，就交給乳母照看，隨時給他擦拭身體，隨時給他洗澡，隨時餵他吃奶，隨時照顧他。如果乳母不謹慎，嬰兒可能會把草、土等不乾淨的東西放到嘴裡，乳母應當立即教他吐出來。如果能及時吐出來就好，如果嬰兒自己不能吐出來，乳母就應當用左手按住他的頭，用右手去掏他的喉嚨，嬰兒當時雖然痛苦，乳母也要用力去掏他的喉嚨，爲了讓他的孩子長久安樂。』 現代漢語譯本：佛陀告訴比丘們：『如果嬰兒長大了，有了辨別能力，還會把草、土等不乾淨的東西放到嘴裡嗎？』 現代漢語譯本：比丘們回答佛陀：『不會的，世尊！嬰兒長大了，有了辨別能力，甚至不會用腳去碰不乾淨的東西，更何況是放到嘴裡。』 現代漢語譯本：佛陀告訴比丘們：『嬰兒小時候，乳母隨時照顧他，等他長大了，智慧成熟了，乳母就放手了，不再勤加照顧，因為他長大了不會自己放縱。同樣，比丘們！如果聲聞弟子剛開始學習，智慧還不足夠，如來就用佛法隨時教導和照顧他們；如果學習很久了，智慧已經很深厚了，如來就放手了，不再隨時慇勤地教導，因為他們的智慧已經成熟，不會放縱自己。因此，聲聞有五種學習的力量，如來成就了十種智慧的力量……』如上面所說的廣泛解釋。
English version: If this power is achieved, the Tathagata, the Worthy One, the Perfectly Enlightened One, like the Buddhas of the past, will possess the most supreme wisdom, be able to turn the Dharma wheel, and roar like a lion in the assembly. English version: 'These ten powers are only achieved by the Tathagata, and this is the difference between the Tathagata and the Sravakas.' English version: After the Buddha finished speaking this sutra, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them. English version: (685) English version: Thus have I heard: English version: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. English version: At that time, the World Honored One told the bhikkhus: 'Suppose a baby is born to its parents, who then entrust it to a wet nurse. The wet nurse constantly wipes the baby, bathes it, feeds it milk, and cares for it. If the wet nurse is not careful, the baby might put grass, dirt, or other unclean things into its mouth. The wet nurse should immediately teach the baby to spit it out. If the baby can spit it out in time, that is good. If the baby cannot spit it out by itself, the wet nurse should hold its head with her left hand and reach into its throat with her right hand. Although the baby will suffer at that time, the wet nurse must forcefully reach into its throat for the sake of her child's long-term happiness.' English version: The Buddha told the bhikkhus: 'If the baby grows up and has the ability to discern, will it still put grass, dirt, or other unclean things into its mouth?' English version: The bhikkhus replied to the Buddha: 'No, World Honored One! When a baby grows up and has the ability to discern, it will not even touch unclean things with its feet, let alone put them in its mouth.' English version: The Buddha told the bhikkhus: 'When the baby is small, the wet nurse takes care of it at all times. When it grows up and its wisdom matures, the wet nurse lets go and no longer diligently cares for it, because it has grown up and will not indulge itself. Likewise, bhikkhus! If the Sravaka disciples are just beginning to learn and their wisdom is not yet sufficient, the Tathagata will teach and care for them with the Dharma at all times. If they have been learning for a long time and their wisdom is deep and firm, the Tathagata will let go and no longer diligently teach them, because their wisdom has matured and they will not indulge themselves. Therefore, the Sravakas have five powers of learning, and the Tathagata has achieved ten powers of wisdom...' as explained in detail above.
。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六八六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「如來有六種力。若六種力成就，如來、應、等正覺得先佛最勝處智，能轉梵輪，于大眾中師子吼而吼。謂處非處如實知，如來初力。複次，過去、未來、現在心樂法受如實知……」如上廣說，「是名第二如來力。複次，如來禪、解脫、三昧、正受如實知……」如上廣說，「是名如來第三力。複次，如來過去種種宿命之事如實知……」如上廣說，「是名如來第四力。複次，如來天眼凈過於人眼，見諸眾生死此生彼……」如上廣說，「是名如來第五力。複次，如來結漏已盡，無漏心解脫、慧解脫……」如上廣說，乃至「于眾中師子吼而吼，是名如來第六力。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六八七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「若有來問我如來處非處力，如如來處非處智力所知見覺，成等正覺，為彼記說。
「若復來問如來自以樂受智力，如如來自以樂受智力所知見覺，成等正覺，為彼記說，是名第二如來智力
現代漢語譯本：佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『如來有六種力量。如果這六種力量成就，如來、應供、正等覺就能獲得先佛最殊勝的智慧，能夠轉動法輪，在大眾中如獅子般吼叫。第一種力量是如實知曉什麼是處，什麼是非處。第二種力量是如實知曉過去、未來、現在眾生的心意和所受的法。』……如上詳細解說，『這稱為如來的第二種力量。』『第三種力量是如實知曉如來的禪定、解脫、三昧、正受。』……如上詳細解說，『這稱為如來的第三種力量。』『第四種力量是如實知曉如來過去種種宿命之事。』……如上詳細解說，『這稱為如來的第四種力量。』『第五種力量是如來的天眼清凈，勝過人眼，能看見眾生死後往生何處。』……如上詳細解說，『這稱為如來的第五種力量。』『第六種力量是如來的煩惱已盡，獲得無漏的心解脫和智慧解脫。』……如上詳細解說，乃至『在大眾中如獅子般吼叫，這稱為如來的第六種力量。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘……如上所說。不同之處在於：『如果有人來問我如來的處非處力，如來以處非處智力所知所見所覺，成就正等正覺，就為他們解說。』 『如果有人來問如來以樂受智力，如來以樂受智力所知所見所覺，成就正等正覺，就為他們解說，這稱為如來的第二種智力。』
English version: After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'The Tathagata has six powers. If these six powers are accomplished, the Tathagata, the Worthy One, the Perfectly Enlightened One, can obtain the most excellent wisdom of the previous Buddhas, can turn the Dharma wheel, and roar like a lion in the assembly. The first power is to truly know what is the proper place and what is not the proper place. The second power is to truly know the past, future, and present minds and the Dharma that beings receive.'... As explained in detail above, 'This is called the second power of the Tathagata.' 'The third power is to truly know the Tathagata's meditation, liberation, samadhi, and right reception.'... As explained in detail above, 'This is called the third power of the Tathagata.' 'The fourth power is to truly know the various past lives of the Tathagata.'... As explained in detail above, 'This is called the fourth power of the Tathagata.' 'The fifth power is that the Tathagata's heavenly eye is pure, surpassing human eyes, and can see where beings are reborn after death.'... As explained in detail above, 'This is called the fifth power of the Tathagata.' 'The sixth power is that the Tathagata's afflictions are exhausted, and he has obtained the liberation of mind and the liberation of wisdom without outflows.'... As explained in detail above, up to 'roaring like a lion in the assembly, this is called the sixth power of the Tathagata.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks... as mentioned above. The difference is: 'If someone comes to ask me about the Tathagata's power of proper and improper places, the Tathagata, with the power of wisdom of proper and improper places, knows, sees, and perceives, and achieves perfect enlightenment, then I will explain it to them.' 'If someone comes to ask about the Tathagata's power of wisdom of pleasant feelings, the Tathagata, with the power of wisdom of pleasant feelings, knows, sees, and perceives, and achieves perfect enlightenment, then I will explain it to them, this is called the second power of wisdom of the Tathagata.'
。
「若有來問如來禪定、解脫、三昧、正受智力，如如來禪定、解脫、三昧、正受，為彼記說。
「若有來問宿命所更智力，如如來宿命所更所知見覺，為彼記說。
「若有來問如來天眼智力，如如來天眼所見，為彼記說。
「若有來問如來漏盡智力，如如來漏盡智力所知見覺，為彼記說。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六八八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有七力。何等為七？信力、精進力、慚力、愧力、念力、定力、慧力。」
爾時，世尊即說偈言：
「信力精進力， 慚力及愧力， 正念定慧力， 是說名七力， 成就七力者， 得盡諸有漏。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六八九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有七力……」如上說。差別者：「是故，比丘！當如是學：『我當成就信力。』如是精進力、慚力、愧力、念力、定力、慧力亦當學。」
佛說此經已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 『如果有人來問關於如來的禪定、解脫、三昧、正受智力，就如如來的禪定、解脫、三昧、正受一樣，為他們解說。 『如果有人來問關於宿命所經歷的智力，就如如來所知所見所覺的宿命經歷一樣，為他們解說。 『如果有人來問關於如來的天眼智力，就如如來天眼所見一樣，為他們解說。 『如果有人來問關於如來的漏盡智力，就如如來漏盡智力所知所見所覺一樣，為他們解說。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六八八） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有七種力量。哪七種呢？信力、精進力、慚力、愧力、念力、定力、慧力。』 那時，世尊即說偈語： 『信力精進力，慚力及愧力，正念定慧力，是說名七力，成就七力者，得盡諸有漏。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六八九） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有七種力量……』如上面所說。不同之處在於：『因此，比丘們！應當這樣學習：『我應當成就信力。』精進力、慚力、愧力、念力、定力、慧力也應當這樣學習。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
English version 'If someone comes to ask about the Tathagata's meditative concentration, liberation, samadhi, and the power of right reception, explain it to them as the Tathagata's meditative concentration, liberation, samadhi, and right reception are. 'If someone comes to ask about the power of knowledge of past lives, explain it to them as the Tathagata's knowledge, vision, and awareness of past lives are. 'If someone comes to ask about the Tathagata's power of the divine eye, explain it to them as the Tathagata's divine eye sees. 'If someone comes to ask about the Tathagata's power of the extinction of outflows, explain it to them as the Tathagata's power of the extinction of outflows is known, seen, and perceived.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (688) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks, 'There are seven powers. What are the seven? The power of faith, the power of diligence, the power of shame, the power of embarrassment, the power of mindfulness, the power of concentration, and the power of wisdom.' At that time, the World-Honored One spoke in verse: 'The power of faith, the power of diligence, the power of shame and the power of embarrassment, the power of right mindfulness, concentration, and wisdom, these are said to be the seven powers. Those who achieve the seven powers will exhaust all outflows.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (689) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks, 'There are seven powers...' as said above. The difference is: 'Therefore, monks! You should learn like this: 'I shall achieve the power of faith.' The power of diligence, the power of shame, the power of embarrassment, the power of mindfulness, the power of concentration, and the power of wisdom should also be learned in this way.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
。
（六九〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有七力……」如上說。差別者，爾時，世尊即說偈言：
「信力精進力， 及說慚愧力， 念力定慧力， 是名為七力。 七力成就者， 疾斷諸有漏。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六九一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有七力。何等為七？信力、精進力、慚力、愧力、念力、定力、慧力。何等為信力？于如來所起信心，深入堅固，諸天、魔、梵、沙門、婆羅門及余同法所不能壞，是名信力。何等為精進力？謂四正斷……」如上廣說。「何等為慚力？謂恥惡不善法……」如上說。「何等為愧力？于可愧事愧，愧起惡不善法……」如上說。「何等爲念力？謂四念處……」如上說。「何等為定力？謂四禪……」如上說。「何等為慧力？謂四聖諦……」如上說。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六九二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有八力
現代漢語譯本 （六九〇） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有七種力量……』如前面所說。不同的是，那時，世尊說了偈語： 『信力、精進力，以及慚愧力， 念力、定力、慧力，這稱為七力。 成就這七力的人，能迅速斷除各種有漏。』 佛說完這部經，眾比丘聽了佛所說，歡喜奉行。 （六九一） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有七種力量。哪七種呢？信力、精進力、慚力、愧力、念力、定力、慧力。什麼是信力？對於如來所生起的信心，深入而堅固，諸天、魔、梵、沙門、婆羅門以及其他同修都不能破壞，這稱為信力。什麼是精進力？就是四正斷……』如前面詳細所說。『什麼是慚力？就是以羞恥之心遠離邪惡不善之法……』如前面所說。『什麼是愧力？對於可愧的事感到羞愧，羞愧於生起邪惡不善之法……』如前面所說。『什麼是念力？就是四念處……』如前面所說。『什麼是定力？就是四禪……』如前面所說。『什麼是慧力？就是四聖諦……』如前面所說。 佛說完這部經，眾比丘聽了佛所說，歡喜奉行。 （六九二） 我是這樣聽說的： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有八種力量』
English version (690) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the World-Honored One addressed the monks: 'There are seven powers...' as mentioned before. The difference is that, at that time, the World-Honored One spoke these verses: 'The power of faith, the power of diligence, and the power of shame and remorse, The power of mindfulness, the power of concentration, and the power of wisdom, these are called the seven powers. Those who have achieved these seven powers can quickly cut off all outflows.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (691) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the World-Honored One addressed the monks: 'There are seven powers. What are the seven? The power of faith, the power of diligence, the power of shame, the power of remorse, the power of mindfulness, the power of concentration, and the power of wisdom. What is the power of faith? It is the faith that arises in the Tathagata, deep and firm, which cannot be destroyed by gods, demons, Brahma, ascetics, Brahmins, or any other fellow practitioners. This is called the power of faith. What is the power of diligence? It is the four right exertions...' as explained in detail before. 'What is the power of shame? It is the shame of evil and unwholesome dharmas...' as mentioned before. 'What is the power of remorse? It is the remorse for shameful things, remorse for the arising of evil and unwholesome dharmas...' as mentioned before. 'What is the power of mindfulness? It is the four foundations of mindfulness...' as mentioned before. 'What is the power of concentration? It is the four dhyanas...' as mentioned before. 'What is the power of wisdom? It is the four noble truths...' as mentioned before. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (692) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the World-Honored One addressed the monks: 'There are eight powers.'
。何等為八？謂自在王者力、斷事大臣力、結恨女人力、啼泣嬰兒力、毀呰愚人力、審諦黠慧力、忍辱出家力、計數多聞力。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六九三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「謂自在王力者，王者現自在威力。斷事大臣力者，大臣現斷事之力。結恨女人力者，女人之法現結恨力。啼泣嬰兒力者，嬰兒之法現啼泣力。毀呰愚人力者，愚人之法觸事毀呰。審諦黠慧力者，智慧之人常現審諦。忍辱出家力者，出家之人常現忍辱。計數多聞力者，多聞之人常現思惟計數。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六九四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，尊者舍利弗詣世尊所，稽首禮足，退坐一面，白佛言：「世尊！漏盡比丘有幾力？」
佛告舍利弗：「漏盡比丘有八力。何等為八？謂漏盡比丘心順趣于離、流注于離、浚輸于離，順趣于出、流注于出、浚輸于出，順趣涅槃、流注涅槃、浚輸涅槃。若見五欲，猶見火坑
現代漢語譯本：什麼是八種力量？它們是：自在的君王的力量、決斷事務的大臣的力量、懷恨在心的女人的力量、啼哭的嬰兒的力量、詆譭他人的愚人的力量、審慎明智的智者的力量、忍辱的出家人的力量、以及精通計算和博聞強記的人的力量。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六九三） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘……如上所說。不同之處在於：『自在的君王的力量』，是指君王展現其自在的威力；『決斷事務的大臣的力量』，是指大臣展現其決斷事務的力量；『懷恨在心的女人的力量』，是指女人天性中展現的懷恨的力量；『啼哭的嬰兒的力量』，是指嬰兒天性中展現的啼哭的力量；『詆譭他人的愚人的力量』，是指愚人天性中觸事就詆譭；『審慎明智的智者的力量』，是指有智慧的人常常展現審慎明智；『忍辱的出家人的力量』，是指出家的人常常展現忍辱；『精通計算和博聞強記的人的力量』，是指博聞強記的人常常展現思惟和計算。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六九四） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，尊者舍利弗來到世尊處，頂禮佛足，退坐一旁，對佛說：『世尊！漏盡的比丘有幾種力量？』 佛陀告訴舍利弗：『漏盡的比丘有八種力量。什麼是八種力量？它們是：漏盡的比丘心傾向於遠離、流注于遠離、深入于遠離；傾向於出離、流注于出離、深入于出離；傾向於涅槃、流注于涅槃、深入于涅槃。如果看到五欲，就像看到火坑一樣。
English version: What are the eight? They are: the power of a sovereign king, the power of a minister who decides matters, the power of a woman who harbors resentment, the power of a crying infant, the power of a foolish person who disparages, the power of a discerning and wise person, the power of a renunciate who practices patience, and the power of one who is skilled in calculation and has extensive learning. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (693) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks... as mentioned above. The difference is: 'The power of a sovereign king' refers to the king manifesting his sovereign power; 'the power of a minister who decides matters' refers to the minister manifesting his power to decide matters; 'the power of a woman who harbors resentment' refers to the power of resentment manifested in a woman's nature; 'the power of a crying infant' refers to the power of crying manifested in an infant's nature; 'the power of a foolish person who disparages' refers to the foolish person's nature of disparaging everything they encounter; 'the power of a discerning and wise person' refers to the wise person constantly manifesting discernment; 'the power of a renunciate who practices patience' refers to the renunciate constantly manifesting patience; 'the power of one who is skilled in calculation and has extensive learning' refers to the one with extensive learning constantly manifesting contemplation and calculation. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (694) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Venerable Shariputra went to where the World Honored One was, bowed his head to his feet, retreated and sat to one side, and said to the Buddha: 'World Honored One! How many powers does a monk who has exhausted the outflows possess?' The Buddha told Shariputra: 'A monk who has exhausted the outflows has eight powers. What are the eight? They are: the monk who has exhausted the outflows, his mind inclines towards detachment, flows towards detachment, and delves into detachment; inclines towards liberation, flows towards liberation, and delves into liberation; inclines towards Nirvana, flows towards Nirvana, and delves into Nirvana. If he sees the five desires, he sees them as if they were a pit of fire.'
。如是見已，于慾念、欲受、欲著，心不永住，修四念處、四正斷、四如意足、五根、五力、七覺分、八聖道分。」
佛說此經已，尊者舍利弗聞佛所說，歡喜奉行。
（六九五）
如尊者舍利弗問經。如是異比丘問佛。
（六九六）
問諸比丘經亦如上說。
（六九七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有九力。何等為九力？謂信力、精進力、慚力、愧力、念力、定力、慧力、數力、修力。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六九八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有九力。何等為九？謂信力、精進力、慚力、愧力、念力、定力、慧力、數力、修力。何等為信力？于如來所起正信心，深入堅固……」如上說。「何等為精進力？謂四正斷……」如上說。「何等為慚力？……」如上說。「何等為愧力？……」如上說。「何等爲念力？謂內身身觀住……」如上說。「何等為定力？謂四禪。何等為慧力？謂四聖諦。何等為數力？謂聖弟子若於閑房、樹下作如是學：『身、口惡行者于現法後世當受惡報……』」如上廣說
現代漢語譯本：如此觀察之後，對於慾望、慾望的感受、慾望的執著，內心不再長久停留，修習四念處、四正斷、四如意足、五根、五力、七覺支、八聖道分。 佛陀說完這部經后，尊者舍利弗聽聞佛陀所說，歡喜地奉行。 （六九五） 如同尊者舍利弗所問的經一樣。其他比丘問佛陀也是如此。 （六九六） 詢問眾比丘的經也如上面所說。 （六九七） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有九種力量。哪九種力量呢？即是信力、精進力、慚力、愧力、念力、定力、慧力、數力、修力。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六九八） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有九種力量。哪九種呢？即是信力、精進力、慚力、愧力、念力、定力、慧力、數力、修力。什麼是信力？對於如來生起正確的信心，深入而堅固……』如上面所說。『什麼是精進力？即是四正斷……』如上面所說。『什麼是慚力？……』如上面所說。『什麼是愧力？……』如上面所說。『什麼是念力？即是內觀身住……』如上面所說。『什麼是定力？即是四禪。什麼是慧力？即是四聖諦。什麼是數力？即是聖弟子如果在閑靜的房間、樹下這樣學習：『身、口惡行的人在今生和來世都會遭受惡報……』如上面廣說。
English version: Having seen thus, the mind does not dwell long on desire, the feeling of desire, and the attachment to desire, and cultivates the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path. After the Buddha finished speaking this sutra, Venerable Sariputra, having heard what the Buddha said, joyfully practiced it. (695) Just like the sutra where Venerable Sariputra asked. Other monks asking the Buddha is also like this. (696) The sutra asking the monks is also as described above. (697) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One told the monks: 'There are nine powers. What are the nine powers? They are the power of faith, the power of diligence, the power of shame, the power of embarrassment, the power of mindfulness, the power of concentration, the power of wisdom, the power of calculation, and the power of cultivation.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (698) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One told the monks: 'There are nine powers. What are the nine? They are the power of faith, the power of diligence, the power of shame, the power of embarrassment, the power of mindfulness, the power of concentration, the power of wisdom, the power of calculation, and the power of cultivation. What is the power of faith? It is the arising of correct faith in the Tathagata, deep and firm...' as described above. 'What is the power of diligence? It is the four right exertions...' as described above. 'What is the power of shame?...' as described above. 'What is the power of embarrassment?...' as described above. 'What is the power of mindfulness? It is dwelling in the contemplation of the body within...' as described above. 'What is the power of concentration? It is the four jhanas. What is the power of wisdom? It is the four noble truths. What is the power of calculation? It is when a noble disciple, in a quiet room or under a tree, learns thus: 'Those who commit evil deeds with body and speech will receive evil consequences in this life and the next...' as described in detail above.
。「何等為修力？謂修四念處……」如前說。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（六九九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有十力。何等為十？自在王者力、斷事大臣力、機關工巧力、刀劍賊盜力、怨恨女人力、啼泣嬰兒力、毀呰愚人力、審諦黠慧力、忍辱出家力、計數多聞力。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七〇〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「謂自在王力者，王者現自在威力。斷事大臣力者，大臣現斷事之功力。機關工巧力，造機關者現其工巧力。刀劍盜賊力，盜賊必現刀劍力。計數多聞力者，凡思惟計數現多聞之力。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七〇一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有十種如來力。若此力成就，如來、應、等正覺得先佛最勝處，能轉梵輪，于大眾中師子吼而吼。何等為十？謂如來處非處如實知，是名初力……」乃至漏盡，如上說
現代漢語譯本 『什麼是修習的力量？』是指修習四念處……』如之前所說。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（六九九） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有十種力量。哪十種呢？是自在王者的力量、決斷事務大臣的力量、機關工匠的技巧力量、刀劍盜賊的力量、怨恨女人的力量、啼哭嬰兒的力量、譭謗愚人的力量、審慎聰慧的力量、忍辱出家的力量、計數多聞的力量。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（七〇〇） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘……如上面所說。不同之處在於：『所謂自在王的力量，是指王者展現自在的威力。決斷事務大臣的力量，是指大臣展現決斷事務的功力。機關工匠的技巧力量，是指製造機關的人展現他們的技巧力量。刀劍盜賊的力量，是指盜賊必然展現刀劍的力量。計數多聞的力量，是指凡是思考計數的人展現多聞的力量。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（七〇一） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有十種如來的力量。如果成就這些力量，如來、應供、正等覺就能達到先佛最殊勝的境界，能夠轉動梵輪，在大眾中發出獅子吼。哪十種呢？是指如來對是處非處如實知，這稱為第一力……』乃至漏盡，如上面所說。
English version 'What is the power of cultivation?' It refers to the cultivation of the four foundations of mindfulness...' as previously stated. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(699) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'There are ten powers. What are the ten? They are the power of a sovereign king, the power of a minister who decides matters, the power of a skilled artisan of mechanisms, the power of swords and thieves, the power of resentful women, the power of crying infants, the power of slandering fools, the power of careful wisdom, the power of forbearance in renunciation, and the power of counting and extensive learning.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(700) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks... as mentioned above. The difference is: 'The so-called power of a sovereign king refers to the king displaying his sovereign might. The power of a minister who decides matters refers to the minister displaying his ability to decide matters. The power of a skilled artisan of mechanisms refers to those who create mechanisms displaying their skill. The power of swords and thieves refers to thieves necessarily displaying the power of swords. The power of counting and extensive learning refers to all those who think and count displaying the power of extensive learning.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it.
(701) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'There are ten powers of the Tathagata. If these powers are achieved, the Tathagata, the Worthy One, the Fully Enlightened One, can reach the most supreme state of the previous Buddhas, can turn the wheel of Dharma, and roar the lion's roar in the assembly. What are the ten? They are that the Tathagata knows what is possible and impossible as it truly is, this is called the first power...' up to the exhaustion of outflows, as mentioned above.
。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七〇二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘……如上說。差別者：「若有來問如來處非處智力，如如來處非處智力所知所見所覺，成等正覺，為彼記說。如是乃至漏盡智力……」廣說如上。
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七〇三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若所有法，彼彼意解作證，悉皆如來無畏智所生。若比丘來為我聲聞，不諂不偽，質直心生，我則教誡、教授為其說法。晨朝為彼教誡、教授說法，至日中時得勝進處；若日暮時為彼教誡、教授說法，至晨朝時得勝進處。如是教授已，彼生正直心，實則知實、不實知不實，上則知上、無上則知無上，當知、當見、當得、當覺者，皆悉了知，斯有是處。
「謂五學力、十種如來力。何等為五學力？謂信力、精進力、念力、定力、慧力。如來十種力。何等為十？謂是處如實知非處……」如上十力廣說。「若有來問處非處智力者，如如來處非處智等正覺所知所見所覺，為彼記說，乃至漏盡智力，亦如是說
現代漢語譯本：佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 現代漢語譯本：如是我聞： 現代漢語譯本：一時，佛陀住在舍衛國的祇樹給孤獨園。 現代漢語譯本：那時，世尊告訴眾比丘……如上面所說。不同之處在於：『如果有來問如來關於處非處智力的問題，如來以其處非處智力所知、所見、所覺，成就等正覺，就為他們解說。像這樣乃至漏盡智力……』詳細的解說如上面所說。 現代漢語譯本：佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 現代漢語譯本：如是我聞： 現代漢語譯本：一時，佛陀住在舍衛國的祇樹給孤獨園。 現代漢語譯本：那時，世尊告訴眾比丘：『如果所有法，通過各自的理解而作證，都由如來的無畏智所生。如果有比丘來做我的聲聞弟子，不諂媚不虛偽，生起正直的心，我就會教誡、教授他們，為他們說法。早上為他們教誡、教授說法，到中午時就能獲得進步；如果傍晚為他們教誡、教授說法，到早上時就能獲得進步。這樣教授之後，他們生起正直的心，真實地知道真實，不真實地知道不真實，高上的知道高上，無上的知道無上，應當知道、應當見到、應當得到、應當覺悟的，都能完全瞭解，這是有可能的。』 現代漢語譯本：『所謂五學力、十種如來力。什麼是五學力？即信力、精進力、念力、定力、慧力。如來的十種力。什麼是十種？即是處如實知非處……』如上面十力詳細解說。『如果有來問處非處智力的人，如來以其處非處智等正覺所知、所見、所覺，為他們解說，乃至漏盡智力，也像這樣解說。』
English version: After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. English version: Thus have I heard: English version: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. English version: Then, the Blessed One addressed the bhikkhus... as mentioned above. The difference is: 'If someone comes to ask the Tathagata about the knowledge and power of what is possible and impossible, the Tathagata, with his knowledge and power of what is possible and impossible, which he knows, sees, and perceives, having attained complete and perfect enlightenment, explains it to them. Likewise, even up to the knowledge and power of the extinction of defilements...' The detailed explanation is as mentioned above. English version: After the Buddha finished speaking this sutra, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. English version: Thus have I heard: English version: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. English version: Then, the Blessed One addressed the bhikkhus: 'If all dharmas, through their respective understanding and realization, are all born from the Tathagata's fearless wisdom. If a bhikkhu comes to be my disciple, not flattering or deceitful, with a sincere heart, I will instruct and teach them, and explain the Dharma to them. In the morning, I will instruct and teach them, and explain the Dharma, so that by noon they can make progress; if in the evening I instruct and teach them, and explain the Dharma, by morning they can make progress. Having been instructed in this way, they will develop a sincere heart, truly knowing what is true, knowing what is untrue, knowing what is superior, knowing what is unsurpassed, and they will fully understand what should be known, what should be seen, what should be attained, and what should be awakened to, and this is possible.' English version: 'These are the five powers of learning and the ten powers of the Tathagata. What are the five powers of learning? They are the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. The ten powers of the Tathagata. What are the ten? They are the true knowledge of what is possible and impossible...' The detailed explanation of the ten powers is as mentioned above. 'If someone comes to ask about the knowledge and power of what is possible and impossible, the Tathagata, with his knowledge and power of what is possible and impossible, which he knows, sees, and perceives, having attained complete and perfect enlightenment, explains it to them, and likewise, even up to the knowledge and power of the extinction of defilements.'
。諸比丘！處非處智力者，我說是定非不定，乃至漏盡智者，我說是定非不定，定者正道，非定者邪道。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七〇四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若不正思惟者，未起貪慾蓋則起，已起貪慾蓋重生令增廣；未起瞋恚、睡眠、掉悔、疑蓋則起，已起瞋恚、睡眠、掉悔、疑蓋重生令增廣。未起念覺支不起，已起念覺支則退；未起擇法、精進、猗、喜、定、舍覺支不起，已起擇法、精進、猗、喜、定、舍覺支則退。
「若比丘正思惟者，未起貪慾蓋不起，已起貪慾蓋令滅；未起瞋恚、睡眠、掉悔、疑蓋不起，已起瞋恚、睡眠、掉悔、疑蓋則斷。未起念覺支則起，已起者重生令增廣；未起擇法、精進、猗、喜、定、舍覺支則起，已起者重生令增廣。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七〇五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五退法。何等為五？謂貪慾、瞋恚、睡眠、掉悔、疑蓋，是則退法。若修習七覺支，多修習令增廣，是則不退法
現代漢語譯本：『諸位比丘！對於處與非處的智慧力量，我說這是確定的而非不確定的，乃至對於漏盡的智慧，我說這是確定的而非不確定的。確定的是正道，不確定的是邪道。』 佛陀說完這部經后，比丘們聽聞佛陀所說，歡喜奉行。 （七〇四） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴諸位比丘：『如果不正思惟，未生起的貪慾蓋就會生起，已生起的貪慾蓋會再次生起並使其增長；未生起的瞋恚、睡眠、掉悔、疑蓋也會生起，已生起的瞋恚、睡眠、掉悔、疑蓋會再次生起並使其增長。未生起的念覺支不會生起，已生起的念覺支會退失；未生起的擇法、精進、猗、喜、定、舍覺支不會生起，已生起的擇法、精進、猗、喜、定、舍覺支會退失。』 『如果比丘正思惟，未生起的貪慾蓋就不會生起，已生起的貪慾蓋會滅除；未生起的瞋恚、睡眠、掉悔、疑蓋不會生起，已生起的瞋恚、睡眠、掉悔、疑蓋會斷除。未生起的念覺支會生起，已生起的念覺支會再次生起並使其增長；未生起的擇法、精進、猗、喜、定、舍覺支會生起，已生起的擇法、精進、猗、喜、定、舍覺支會再次生起並使其增長。』 佛陀說完這部經后，比丘們聽聞佛陀所說，歡喜奉行。 （七〇五） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴諸位比丘：『有五種退失之法。是哪五種呢？即貪慾、瞋恚、睡眠、掉悔、疑蓋，這些是退失之法。如果修習七覺支，多加修習使其增長，這就是不退失之法。』
English version: 『Monks, regarding the power of wisdom concerning what is possible and what is impossible, I say it is definite, not indefinite; and regarding the wisdom of the extinction of defilements, I say it is definite, not indefinite. What is definite is the right path, and what is indefinite is the wrong path.』 After the Buddha spoke this discourse, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (704) Thus have I heard: At one time, the Buddha was dwelling in Jeta』s Grove, Anathapindika』s Park, in Savatthi. Then, the Blessed One addressed the monks, 『If one does not think correctly, unarisen sensual desire arises, and arisen sensual desire is reborn and increases; unarisen anger, sleepiness, restlessness, remorse, and doubt arise, and arisen anger, sleepiness, restlessness, remorse, and doubt are reborn and increase. The unarisen mindfulness enlightenment factor does not arise, and the arisen mindfulness enlightenment factor declines; the unarisen investigation of the Dhamma, energy, joy, tranquility, concentration, and equanimity enlightenment factors do not arise, and the arisen investigation of the Dhamma, energy, joy, tranquility, concentration, and equanimity enlightenment factors decline.』 『If a monk thinks correctly, unarisen sensual desire does not arise, and arisen sensual desire is extinguished; unarisen anger, sleepiness, restlessness, remorse, and doubt do not arise, and arisen anger, sleepiness, restlessness, remorse, and doubt are abandoned. The unarisen mindfulness enlightenment factor arises, and the arisen mindfulness enlightenment factor is reborn and increases; the unarisen investigation of the Dhamma, energy, joy, tranquility, concentration, and equanimity enlightenment factors arise, and the arisen investigation of the Dhamma, energy, joy, tranquility, concentration, and equanimity enlightenment factors are reborn and increase.』 After the Buddha spoke this discourse, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (705) Thus have I heard: At one time, the Buddha was dwelling in Jeta』s Grove, Anathapindika』s Park, in Savatthi. Then, the Blessed One addressed the monks, 『There are five factors of decline. What are the five? They are sensual desire, anger, sleepiness, restlessness, and doubt. These are factors of decline. If one cultivates the seven factors of enlightenment, cultivates them frequently and increases them, these are factors of non-decline.』
。何等為七？謂念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支、舍覺支，是名不退法。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七〇六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五法，能為黑闇，能為無目，能為無智，能羸智慧，非明、非等覺，不轉趣涅槃。何等為五？謂貪慾、瞋恚、睡眠、掉悔、疑。如此五法能為黑闇，能為無目，能為無智，非明、非正覺，不轉趣涅槃。
「若有七覺支，能作大明，能為目，增長智慧，為明、為正覺，轉趣涅槃。何等為七？謂念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支、舍覺支。為明、為目，增長智慧，為明、為正覺，轉趣涅槃。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七〇七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五障、五蓋，煩惱於心，能羸智慧，障閡之分，非明、非正覺，不轉趣涅槃。何等為五？謂貪慾蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋。如此五蓋，為覆為蓋，煩惱於心，令智慧羸，為障閡分，非明、非等覺，不轉趣涅槃
現代漢語譯本：什麼是七種不退之法？它們是念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支和舍覺支，這被稱為不退之法。 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （七〇六） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有五種法，能使人陷入黑暗，使人失去眼睛，使人沒有智慧，削弱智慧，不能帶來光明，不能帶來正覺，不能導向涅槃。這五種法是什麼呢？它們是貪慾、瞋恚、睡眠、掉悔和疑。這五種法能使人陷入黑暗，使人失去眼睛，使人沒有智慧，不能帶來光明，不能帶來正覺，不能導向涅槃。』 『如果有七覺支，就能帶來光明，能成為眼睛，增長智慧，帶來光明，帶來正覺，導向涅槃。這七覺支是什麼呢？它們是念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支和舍覺支。它們帶來光明，成為眼睛，增長智慧，帶來光明，帶來正覺，導向涅槃。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （七〇七） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有五種障礙、五種覆蓋，它們煩惱內心，削弱智慧，成為障礙，不能帶來光明，不能帶來正覺，不能導向涅槃。這五種是什麼呢？它們是貪慾蓋、瞋恚蓋、睡眠蓋、掉悔蓋和疑蓋。這五種覆蓋，是覆蓋和障礙，煩惱內心，使智慧衰弱，成為障礙，不能帶來光明，不能帶來正覺，不能導向涅槃。』
English version: What are the seven factors of non-regression? They are the mindfulness enlightenment factor, the investigation of dharma enlightenment factor, the effort enlightenment factor, the tranquility enlightenment factor, the joy enlightenment factor, the concentration enlightenment factor, and the equanimity enlightenment factor. These are called the factors of non-regression. After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (706) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks, 'There are five things that can lead to darkness, can cause one to lose sight, can cause one to be without wisdom, weaken wisdom, not bring about light, not bring about enlightenment, and not lead to Nirvana. What are these five things? They are greed, hatred, sleepiness, restlessness and remorse, and doubt. These five things can lead to darkness, can cause one to lose sight, can cause one to be without wisdom, not bring about light, not bring about enlightenment, and not lead to Nirvana.' 'If there are seven factors of enlightenment, they can bring about great light, can be the eyes, increase wisdom, bring about light, bring about enlightenment, and lead to Nirvana. What are these seven factors of enlightenment? They are the mindfulness enlightenment factor, the investigation of dharma enlightenment factor, the effort enlightenment factor, the tranquility enlightenment factor, the joy enlightenment factor, the concentration enlightenment factor, and the equanimity enlightenment factor. They bring about light, are the eyes, increase wisdom, bring about light, bring about enlightenment, and lead to Nirvana.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (707) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks, 'There are five hindrances, five coverings, that trouble the mind, weaken wisdom, become obstacles, do not bring about light, do not bring about enlightenment, and do not lead to Nirvana. What are these five? They are the hindrance of greed, the hindrance of hatred, the hindrance of sleepiness, the hindrance of restlessness and remorse, and the hindrance of doubt. These five coverings are coverings and obstacles, trouble the mind, weaken wisdom, become obstacles, do not bring about light, do not bring about enlightenment, and do not lead to Nirvana.'
。
「若七覺支，非覆非蓋，不惱於心，增長智慧，為明、為正覺，轉趣涅槃。何等為七？謂念覺支等……」如上說，乃至舍覺支。「如此七覺支，非翳非蓋，不惱於心，增長智慧，為明、為正覺，轉趣涅槃。」爾時，世尊即說偈曰：
「貪慾瞋恚蓋， 睡眠掉悔疑， 如此五種蓋， 增長諸煩惱， 此五覆世間， 深著難可度， 障蔽于眾生， 令不見正道。 若得七覺支， 則能為照明， 唯此真諦言， 等正覺所說， 念覺支為首， 擇法正思惟， 精進猗喜覺， 三昧舍覺支， 如此七覺支， 牟尼之正道， 隨順大仙人， 脫生死怖畏。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七〇八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若族姓子舍諸世務，出家學道，剃除鬚髮，著袈裟正信非家，出家學道。如是出家，而於其中，有愚癡士夫依止聚落城邑，晨朝著衣持缽，入村乞食，不善護身，不守根門，不攝其念，觀察女人少壯好色而生染著，不正思惟，心馳取相，趣色慾想，為欲心熾盛，燒心燒身，返俗還戒而自退沒。厭離俗務，出家學道而反染著，增諸罪業而自破壞，沈翳沒溺
現代漢語譯本：『如果七覺支，不是覆蓋，不是遮蓋，不惱亂內心，增長智慧，成為光明、成為正覺，轉向涅槃。什麼是七覺支呢？就是念覺支等等……』如上所說，乃至舍覺支。『如此七覺支，不是障礙，不是遮蓋，不惱亂內心，增長智慧，成為光明、成為正覺，轉向涅槃。』那時，世尊就說了偈語： 『貪慾、嗔恚是覆蓋，睡眠、掉舉、後悔、疑惑，這五種覆蓋，增長各種煩惱，這五種覆蓋世間，深深執著難以度脫，遮蔽眾生，使他們看不見正道。如果得到七覺支，就能成為照明，唯有這才是真理，是等正覺所說。念覺支為首，擇法、正思惟，精進、猗、喜覺，三昧、舍覺支，如此七覺支，是牟尼的正道，隨順大仙人，脫離生死怖畏。』 佛說完這部經，眾比丘聽了佛所說，歡喜奉行。 （七〇八） 如是我聞： 一時，佛住在舍衛國祇樹給孤獨園。 那時，世尊告訴眾比丘：『如果善男子捨棄世俗事務，出家學道，剃除鬚髮，穿著袈裟，以正信離開家庭，出家學道。這樣出家，而其中，有愚癡的人依止村落城鎮，早晨穿好衣服拿著缽，進入村莊乞食，不善於保護自己，不守護根門，不攝持念頭，觀察女人年輕貌美而生起貪染執著，不正思惟，心隨外相，產生**的念頭，因為慾望心熾盛，燒灼內心和身體，返回世俗，還俗破戒而自我沉淪。厭離世俗事務，出家學道反而又生起貪染執著，增加各種罪業而自我破壞，沉沒溺亡。』
English version: 'If the seven factors of enlightenment are not a covering, not a concealment, do not disturb the mind, increase wisdom, become light, become enlightenment, and turn towards Nirvana. What are the seven factors? They are mindfulness enlightenment factor, etc...' As mentioned above, up to equanimity enlightenment factor. 'These seven factors of enlightenment are not an obstruction, not a concealment, do not disturb the mind, increase wisdom, become light, become enlightenment, and turn towards Nirvana.' At that time, the World Honored One spoke the following verses: 'Greed and hatred are coverings, sleep, restlessness, regret, and doubt, these five coverings increase various afflictions, these five cover the world, deeply attached and difficult to overcome, obscuring sentient beings, causing them not to see the right path. If one obtains the seven factors of enlightenment, they can become illumination, only this is the truth, spoken by the Fully Enlightened One. Mindfulness enlightenment factor is the first, discernment of dharma, right thought, effort, joy, and rapture enlightenment factors, concentration and equanimity enlightenment factors, these seven factors of enlightenment are the right path of the Muni, following the great sage, escaping the fear of birth and death.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (708) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the monks: 'If a man of good family abandons worldly affairs, leaves home to study the Way, shaves his head and beard, wears the robe, with right faith leaves his home, and leaves home to study the Way. Having left home in this way, among them, there are foolish men who rely on villages and towns, in the morning put on their robes and carry their bowls, enter the village to beg for food, are not good at protecting themselves, do not guard their sense doors, do not restrain their thoughts, observe women who are young and beautiful and give rise to attachment and clinging, do not think correctly, their minds follow external appearances, give rise to thoughts of ** , because the desire mind is intense, burning the mind and body, return to the secular world, break their vows and fall back into the world. Having renounced worldly affairs, left home to study the Way, they instead give rise to attachment and clinging, increase various sins and destroy themselves, sinking and drowning.'
。
「有五種大樹，其種至微，而樹生長巨大，而能映障眾雜小樹，蔭翳萎悴，不得生長。何等五？謂揵遮耶樹、迦捭多羅樹、阿濕波他樹、優曇缽羅樹、尼拘留他樹。如是五種心樹，種子至微，而漸漸長大，蔭覆諸節，能令諸節蔭覆墮臥。何等為五？謂貪慾蓋漸漸增長，睡眠、掉悔、疑蓋漸漸增長，以增長故，令善心蔭覆墮臥。
「若修習七覺支，多修習已，轉成不退。何等為七？謂念覺支、擇法、精進、猗、喜、定、舍覺支。如是七覺支，修習多修習已，轉成不退轉。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七〇九）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
「若比丘專一其心，側聽正法，能斷五法，修習七法，令其轉進滿足。何等為斷五法？謂貪慾蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋，是名五法斷。何等修習七法？謂念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支、舍覺支，修此七法，轉進滿足。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七一〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「聖弟子清凈信心，專精聽法者，能斷五法，修習七法，令其滿足
現代漢語譯本 『有五種大樹，它們的種子非常微小，但樹木生長巨大，能夠遮蔽其他雜亂的小樹，使它們因陰暗而枯萎，無法生長。這五種樹是什麼呢？它們是揵遮耶樹、迦捭多羅樹、阿濕波他樹、優曇缽羅樹和尼拘留他樹。這五種心樹也是如此，種子非常微小，但漸漸長大，遮蔽了所有的枝節，使枝節因陰暗而衰落。這五種心樹是什麼呢？它們是貪慾的覆蓋漸漸增長，以及睡眠、掉悔、疑的覆蓋漸漸增長。因為這些增長，使得善心被遮蔽而衰落。』 『如果修習七覺支，並多次修習，就會轉變為不退的狀態。這七覺支是什麼呢？它們是念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支和舍覺支。如果修習這七覺支，並多次修習，就會轉變為不退轉的狀態。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （七〇九） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 『如果比丘專心一意，側耳傾聽正法，就能斷除五種障礙，修習七種法，使其進步並達到圓滿。需要斷除的五種障礙是什麼呢？它們是貪慾的覆蓋、瞋恚的覆蓋、睡眠的覆蓋、掉悔的覆蓋和疑的覆蓋，這被稱為五種障礙的斷除。需要修習的七種法是什麼呢？它們是念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支和舍覺支。修習這七種法，就能進步並達到圓滿。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。 （七一〇） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『聖弟子如果具有清凈的信心，專心聽聞佛法，就能斷除五種障礙，修習七種法，使其達到圓滿。』
English version 'There are five great trees, whose seeds are very small, but the trees grow huge, and can overshadow all other small trees, causing them to wither and not grow due to the shade. What are these five? They are the Nigrodha tree, the Kapittha tree, the Asvattha tree, the Udumbara tree, and the Nyagrodha tree. Similarly, there are five mind-trees, whose seeds are very small, but gradually grow large, overshadowing all the branches, causing the branches to fall into decay due to the shade. What are these five? They are the cover of greed gradually increasing, and the cover of sleep, restlessness, remorse, and doubt gradually increasing. Because of this increase, the good mind is overshadowed and falls into decay.' 'If one cultivates the seven factors of enlightenment, and cultivates them often, one will transform into a state of non-regression. What are these seven? They are the enlightenment factors of mindfulness, investigation of the Dhamma, energy, tranquility, joy, concentration, and equanimity. If one cultivates these seven factors of enlightenment, and cultivates them often, one will transform into a state of non-regression.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (709) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. 'If a monk focuses his mind and attentively listens to the true Dharma, he can abandon five things and cultivate seven things, causing him to progress and reach fulfillment. What are the five things to be abandoned? They are the cover of greed, the cover of hatred, the cover of sleep, the cover of restlessness and remorse, and the cover of doubt. These are called the abandonment of the five things. What are the seven things to be cultivated? They are the enlightenment factors of mindfulness, investigation of the Dhamma, energy, tranquility, joy, concentration, and equanimity. By cultivating these seven things, one can progress and reach fulfillment.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (710) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, the World Honored One told the monks: 'A noble disciple who has pure faith and attentively listens to the Dharma can abandon five things and cultivate seven things, causing him to reach fulfillment.'
。何等為五？謂貪慾蓋，瞋恚、睡眠、掉悔、疑，此蓋則斷。何等七法？謂念覺支，擇法、精進、猗、喜、定、舍覺支。此七法修習滿足，凈信者，謂心解脫；智者，謂慧解脫；貪慾染心者，不得不樂；無明染心者，慧不清凈。是故，比丘！離貪慾者心解脫，離無明者慧解脫。若彼比丘離貪慾，心解脫，得身作證；離無明，慧解脫，是名比丘斷愛縛結，慢無間等，究竟苦邊。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七一一）
如是我聞：
一時，佛住王舍城耆阇崛山中。
時，有無畏王子，日日步涉，仿佯遊行，來詣佛所，與世尊面相問訊慰勞已，退坐一面，白佛言：「世尊！有沙門、婆羅門作如是見，作如是說：『無因、無緣眾生煩惱，無因、無緣眾生清凈。』世尊復云何？」
佛告無畏：「沙門、婆羅門為其說，不思而說，愚癡、不辨、不善，非知思，不知量，作如是說：『無因、無緣眾生煩惱，無因、無緣眾生清凈。』所以者何？有因、有緣眾生煩惱，有因、有緣眾生清凈故。何因、何緣眾生煩惱？何因、何緣眾生清凈？謂眾生貪慾增上，於他財物、他眾具而起貪言：『此物於我有者，好、不離、愛樂
現代漢語譯本：什麼是五蓋？它們是貪慾蓋、瞋恚蓋、睡眠蓋、掉悔蓋和疑蓋，這些蓋障會被斷除。什麼是七覺支？它們是念覺支、擇法覺支、精進覺支、猗覺支、喜覺支、定覺支和舍覺支。這七覺支如果修習圓滿，對於有凈信的人來說，稱為心解脫；對於有智慧的人來說，稱為慧解脫；被貪慾污染的心，必然不會感到快樂；被無明污染的心，智慧不清凈。因此，比丘們！離貪慾者，心解脫；離無明者，慧解脫。如果那位比丘離貪慾，心解脫，證得身證；離無明，慧解脫，這就稱為比丘斷除了愛縛結，慢無間等，最終到達苦的盡頭。」 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （七一一） 如是我聞： 一時，佛陀住在王舍城的耆阇崛山中。 當時，有一位名叫無畏的王子，每天都來回走動，徘徊，來到佛陀所在的地方，與世尊互相問候慰勞后，退坐在一旁，對佛陀說：『世尊！有些沙門、婆羅門持有這樣的觀點，這樣說：『眾生的煩惱沒有原因，沒有條件；眾生的清凈也沒有原因，沒有條件。』世尊您又是怎麼認為的呢？』 佛陀告訴無畏：『那些沙門、婆羅門那樣說，是不經過思考就說的，是愚癡、不明事理、不善巧的，他們不瞭解思考，不瞭解衡量，才這樣說：『眾生的煩惱沒有原因，沒有條件；眾生的清凈也沒有原因，沒有條件。』為什麼呢？因為眾生的煩惱是有原因、有條件的，眾生的清凈也是有原因、有條件的。什麼原因、什麼條件導致眾生煩惱？什麼原因、什麼條件導致眾生清凈？是眾生貪慾增長，對於他人的財物、他人的用具，就生起貪念，說：『如果這些東西是我的，那該多好，我不想失去它們，我喜歡它們。』
English version: What are the five? They are the cover of desire, the cover of anger, the cover of sleep, the cover of restlessness and remorse, and the cover of doubt. These covers are broken. What are the seven factors? They are the enlightenment factor of mindfulness, the enlightenment factor of investigation of the Dhamma, the enlightenment factor of energy, the enlightenment factor of tranquility, the enlightenment factor of joy, the enlightenment factor of concentration, and the enlightenment factor of equanimity. If these seven factors are cultivated and fulfilled, for those with pure faith, it is called liberation of the mind; for those with wisdom, it is called liberation of wisdom; a mind stained by desire will inevitably not feel joy; a mind stained by ignorance will have unclear wisdom. Therefore, monks! One who is free from desire has liberation of the mind; one who is free from ignorance has liberation of wisdom. If that monk is free from desire, has liberation of the mind, and attains bodily realization; is free from ignorance, has liberation of wisdom, this is called a monk who has broken the bonds of love, the absence of pride, and has ultimately reached the end of suffering.』 After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (711) Thus have I heard: At one time, the Buddha was dwelling on Mount Gijjhakuta in Rajagaha. At that time, there was a prince named Abhaya, who would walk back and forth daily, wandering, and come to where the Buddha was. After greeting and exchanging pleasantries with the World Honored One, he sat down to one side and said to the Buddha: 『World Honored One! Some ascetics and Brahmins hold such views, saying: 『Beings' afflictions have no cause, no condition; beings' purity has no cause, no condition.』 What is your view, World Honored One?』 The Buddha said to Abhaya: 『Those ascetics and Brahmins who say that, speak without thinking, are foolish, ignorant, and unskilled. They do not understand thinking, do not understand measuring, and thus say: 『Beings' afflictions have no cause, no condition; beings' purity has no cause, no condition.』 Why is that? Because beings' afflictions have a cause and a condition, and beings' purity also has a cause and a condition. What cause and what condition lead to beings' afflictions? What cause and what condition lead to beings' purity? It is that beings' desire increases, and regarding others' possessions and others' belongings, they give rise to greed, saying: 『If these things were mine, how wonderful, I do not want to lose them, I like them.』
。』於他眾生而起恨心、兇心，計挍、欲打、欲縛、欲伏，加諸不道。為造眾難，不捨瞋恚，身睡眠、心懈怠、心掉動，內不寂靜，心常疑惑，過去疑、未來疑、現在疑。無畏。如是因、如是緣眾生煩惱。如是因、如是緣眾生清凈。」
無畏白佛：「瞿曇！一分之蓋，足煩惱心，況復一切？」無畏白佛：「瞿曇！何因、何緣眾生清凈？」
佛告無畏：「若婆羅門有一勝念，決定成就，久時所作，久時所說，能隨憶念，當於爾時習念覺支。修念覺已，念覺滿足，念覺滿足已，則于選擇分別思惟，爾時擇法覺支修習。修擇法覺支已，擇法覺支滿足，彼選擇分別思量法已，則精進方便。精進覺支於此修習，修精進覺支已，精進覺支滿足，彼精進方便已，則歡喜生，離諸食想。修喜覺支，修喜覺支已，則喜覺支滿足，喜覺支滿足已，身心猗息，則修猗覺支。修猗覺支已，猗覺滿足，身猗息已，則愛樂，愛樂已心定，則修定覺支。修定覺支已，定覺滿足，定覺滿足已，貪憂滅，則舍心生，修舍覺支。修舍覺支已，舍覺支滿足。如是，無畏！此因、此緣眾生清凈
現代漢語譯本：'對於其他眾生生起憎恨之心、兇惡之心，算計、想要毆打、想要捆綁、想要制伏，施加不公正的對待。製造各種困難，不肯捨棄嗔恚，身體昏睡、內心懈怠、內心躁動，內心不得安寧，心中常常疑惑，對過去疑惑、對未來疑惑、對現在疑惑。沒有畏懼。像這樣的因、像這樣的緣導致眾生煩惱。像這樣的因、像這樣的緣導致眾生清凈。' 無畏對佛說：'瞿曇！一部分的覆蓋，就足以使內心煩惱，更何況是一切呢？'無畏對佛說：'瞿曇！是什麼因、什麼緣導致眾生清凈？' 佛告訴無畏：'如果婆羅門有一種殊勝的念頭，確定能夠成就，對於過去所做的事情、過去所說的話，能夠隨之憶念，在那個時候就應當修習念覺支。修習念覺支之後，念覺支就圓滿，念覺支圓滿之後，就會選擇分別思惟，在那個時候修習擇法覺支。修習擇法覺支之後，擇法覺支就圓滿，他選擇分別思量法之後，就會精進方便。精進覺支在這個時候修習，修習精進覺支之後，精進覺支就圓滿，他精進方便之後，就會產生歡喜，遠離各種飲食的念頭。修習喜覺支，修習喜覺支之後，喜覺支就圓滿，喜覺支圓滿之後，身心就會安寧，就修習猗覺支。修習猗覺支之後，猗覺支就圓滿，身體安寧之後，就會愛樂，愛樂之後內心就會安定，就修習定覺支。修習定覺支之後，定覺支就圓滿，定覺支圓滿之後，貪慾和憂愁就會滅除，就會產生舍心，修習舍覺支。修習舍覺支之後，舍覺支就圓滿。像這樣，無畏！這是眾生清凈的因、這是眾生清凈的緣。'
English version: 'Towards other beings, they arise with hatred, with malice, calculating, wanting to strike, wanting to bind, wanting to subdue, inflicting unjust treatment. Creating various difficulties, not abandoning anger, the body is drowsy, the mind is lazy, the mind is agitated, the inner self is not peaceful, the mind is constantly doubtful, doubtful about the past, doubtful about the future, doubtful about the present. Without fear. Such causes, such conditions lead to the afflictions of beings. Such causes, such conditions lead to the purification of beings.' Fearless said to the Buddha, 'Gautama! A portion of covering is enough to trouble the mind, let alone everything?' Fearless said to the Buddha, 'Gautama! What cause, what condition leads to the purification of beings?' The Buddha told Fearless, 'If a Brahmin has a superior thought, which is certain to be accomplished, for a long time what has been done, what has been said, he can recall it, at that time he should practice the mindfulness enlightenment factor. After practicing the mindfulness enlightenment factor, the mindfulness enlightenment factor is fulfilled, after the mindfulness enlightenment factor is fulfilled, then he will choose to discriminate and contemplate, at that time he practices the dharma-discrimination enlightenment factor. After practicing the dharma-discrimination enlightenment factor, the dharma-discrimination enlightenment factor is fulfilled, after he chooses to discriminate and contemplate the dharma, then he will be diligent and skillful. The diligence enlightenment factor is practiced at this time, after practicing the diligence enlightenment factor, the diligence enlightenment factor is fulfilled, after he is diligent and skillful, then joy will arise, and he will be detached from all thoughts of food. He practices the joy enlightenment factor, after practicing the joy enlightenment factor, the joy enlightenment factor is fulfilled, after the joy enlightenment factor is fulfilled, the body and mind will be tranquil, then he practices the tranquility enlightenment factor. After practicing the tranquility enlightenment factor, the tranquility enlightenment factor is fulfilled, after the body is tranquil, then he will have love and joy, after love and joy the mind will be stable, then he practices the concentration enlightenment factor. After practicing the concentration enlightenment factor, the concentration enlightenment factor is fulfilled, after the concentration enlightenment factor is fulfilled, greed and sorrow will be extinguished, then the equanimity mind will arise, he practices the equanimity enlightenment factor. After practicing the equanimity enlightenment factor, the equanimity enlightenment factor is fulfilled. Thus, Fearless! This is the cause, this is the condition for the purification of beings.'
。」
無畏白瞿曇：「若一分滿足，令眾生清凈，況復一切？」無畏白佛：「瞿曇！當何名此經？云何奉持？」
佛告無畏王子：「當名此為覺支經。」
無畏白佛：「瞿曇！此為最勝覺分。瞿曇！我是王子，安樂亦常求安樂，而希出入，今來上山，四體疲極，得聞瞿曇說覺支經，悉忘疲勞。」
佛說此已，王子無畏聞佛所說，歡喜隨喜，從座起，稽首禮佛足而去。
雜阿含經卷第二十六 大正藏第 02 冊 No. 0099 雜阿含經
雜阿含經卷第二十七
宋天竺三藏求那跋陀羅譯
（七一二）
如是我聞：
一時，佛住王舍城耆阇崛山……如上說。差別者：「有沙門、婆羅門作如是見、如是說：『無因、無緣眾生無智、無見，無因、無緣眾生智、見』……」
如是廣說，乃至無畏王子聞佛所說，歡喜隨喜，禮佛足而去。
（七一三）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有眾多比丘晨朝著衣持缽，入舍衛城乞食。時，眾多比丘作是念：「今日太早，乞食時未至，我等且過諸外道精舍
現代漢語譯本 無畏王子瞿曇說：『如果一部分滿足，就能使眾生清凈，更何況全部滿足呢？』無畏王子問佛：『瞿曇！這部經應該叫什麼名字？我們應該如何奉持？』 佛告訴無畏王子：『這部經應該叫做覺支經。』 無畏王子對佛說：『瞿曇！這是最殊勝的覺悟之分。瞿曇！我身為王子，平時安逸享樂，也常常追求安樂，喜歡出入遊玩。今天來到山上，四肢疲憊不堪，聽聞瞿曇您講說覺支經，所有的疲勞都忘記了。』 佛說完這些話，無畏王子聽聞佛所說，歡喜讚歎，從座位上起身，向佛頂禮后離去。 《雜阿含經》卷第二十六 大正藏第 02 冊 No. 0099 《雜阿含經》
《雜阿含經》卷第二十七
宋天竺三藏求那跋陀羅譯
（七一二）
如是我聞：
一時，佛住在王舍城耆阇崛山……（內容如前所述）。不同之處在於：『有沙門、婆羅門持有這樣的見解，這樣說：『眾生無因無緣，沒有智慧，沒有見解；眾生無因無緣，有智慧，有見解』……』 如此廣泛地講述，乃至無畏王子聽聞佛所說，歡喜讚歎，向佛頂禮后離去。
（七一三）
如是我聞：
一時，佛住在舍衛國祇樹給孤獨園。
當時，有眾多比丘早上穿好衣服，拿著缽，進入舍衛城乞食。當時，眾多比丘心想：『今天太早了，乞食的時間還沒到，我們先去那些外道精舍看看吧。』
English version Prince Abhaya said to Gautama: 'If a part of it is fulfilled, it leads to the purification of beings, how much more so if all of it is fulfilled?' Prince Abhaya asked the Buddha: 'Gautama! What should this sutra be called? How should we uphold it?' The Buddha told Prince Abhaya: 'This sutra should be called the Sutra of the Limbs of Enlightenment.' Prince Abhaya said to the Buddha: 'Gautama! This is the most excellent part of enlightenment. Gautama! I am a prince, usually enjoying comfort and seeking pleasure, and I like to go out and about. Today, coming to the mountain, my limbs are exhausted. Having heard Gautama speak of the Sutra of the Limbs of Enlightenment, all my fatigue has been forgotten.' After the Buddha finished speaking, Prince Abhaya, having heard what the Buddha said, rejoiced and applauded. He rose from his seat, bowed at the Buddha's feet, and departed. Samyukta Agama Sutra, Volume 26 Taisho Tripitaka, Vol. 02, No. 0099, Samyukta Agama Sutra
Samyukta Agama Sutra, Volume 27
Translated by Gunabhadra of the Song Dynasty from India
(712)
Thus have I heard:
At one time, the Buddha was staying at Mount Gijjhakuta in Rajagaha... (as described above). The difference is: 'There are ascetics and Brahmins who hold such views and say: 'Beings are without cause or condition, without wisdom or insight; beings are without cause or condition, with wisdom and insight'...' Thus it was extensively explained, until Prince Abhaya, having heard what the Buddha said, rejoiced and applauded. He bowed at the Buddha's feet and departed.
(713)
Thus have I heard:
At one time, the Buddha was staying at Jeta Grove in Anathapindika's Park in Sravasti.
At that time, many monks, having put on their robes and taken their bowls, entered Sravasti to beg for alms. At that time, many monks thought: 'It is too early today, the time for begging for alms has not yet arrived. Let us first go to the hermitages of those non-Buddhist ascetics.'
。」
眾多比丘即入外道精舍，與諸外道共相問訊慰勞，問訊慰勞已，於一面坐已，諸外道問比丘言：「沙門瞿曇為諸弟子說法，斷五蓋覆心，慧力羸，為障礙分，不轉趣涅槃，住四念處，修七覺意。我等亦復為諸弟子說斷五蓋覆心，慧力羸，善住四念處，修七覺分。我等與彼沙門瞿曇有何等異？俱能說法。」
時，眾多比丘聞外道所說，心不喜悅，反呵罵，從座起去。入舍衛城，乞食已，還精舍，舉衣缽，洗足已，往詣佛所，稽首佛足，退坐一面。以諸外道所說，具白世尊。
爾時，世尊告眾多比丘：「彼外道說是語時，汝等應反問言：『諸外道！五蓋者，種應有十。七覺者，種應有十四。何等為五蓋之十、七覺之十四？』如是問者，彼諸外道則自駭散，說諸外道法，瞋恚、憍慢、毀呰、嫌恨、不忍心生，或默然低頭，失辯潛思。所以者何？我不見諸天、魔、梵、沙門、婆羅門、天、人眾中，聞我所說歡喜隨順者，唯除如來及聲聞眾於此聞者。
「諸比丘！何等為五蓋之十？謂有內貪慾，有外貪慾。彼內貪慾者即是蓋，非智非等覺，不轉趣涅槃。彼外貪慾即是蓋，非智非等覺，不轉趣涅槃。謂瞋恚有瞋恚相，若瞋恚及瞋恚相即是蓋，非智非等覺，不轉趣涅槃
眾多比丘進入外道的精舍，與那些外道互相問候，慰問。問候慰問完畢后，在一旁坐下。那些外道問比丘們說：『沙門瞿曇為他的弟子們說法，教導他們斷除覆蓋內心的五種障礙，這些障礙會削弱智慧的力量，成為修行的阻礙，使人無法趨向涅槃。他還教導他們安住於四念處，修習七覺支。我們也是這樣教導我們的弟子，斷除五蓋，安住四念處，修習七覺支。我們和沙門瞿曇有什麼不同呢？我們都能說法。』 當時，許多比丘聽到外道這樣說，心中不悅，反而呵斥他們，然後起身離開。他們進入舍衛城乞食，返回精舍后，收拾好衣缽，洗完腳，就去拜見佛陀，向佛陀行禮后，退坐在一旁。他們將外道所說的話，詳細地告訴了世尊。 這時，世尊告訴眾比丘：『當那些外道說這些話時，你們應該反問他們：『各位外道！所謂的五蓋，其種類應該有十種。所謂的七覺支，其種類應該有十四種。什麼是五蓋的十種，七覺支的十四種呢？』這樣問他們，那些外道就會自己驚慌失措，他們所說的外道之法，會讓他們產生嗔恨、驕慢、譭謗、嫌隙、不忍之心，或者沉默不語，低頭不語，失去辯論的能力。為什麼呢？因為我沒有看到在諸天、魔、梵、沙門、婆羅門、天人之中，有誰聽到我所說的法會歡喜隨順的，除了如來和聲聞弟子們。' 『諸位比丘！什麼是五蓋的十種呢？就是有內在的貪慾，有外在的貪慾。這內在的貪慾就是一種障礙，它不是智慧，不能使人覺悟，不能使人趨向涅槃。這外在的貪慾也是一種障礙，它不是智慧，不能使人覺悟，不能使人趨向涅槃。還有嗔恚，有嗔恚的表象，這嗔恚和嗔恚的表象都是障礙，它不是智慧，不能使人覺悟，不能使人趨向涅槃。'
Many monks entered the heretics' monastery and exchanged greetings and pleasantries with them. After the greetings, they sat down to one side. The heretics asked the monks, 'The ascetic Gautama teaches his disciples to abandon the five hindrances that cover the mind, which weaken the power of wisdom, become obstacles, and prevent one from reaching Nirvana. He also teaches them to abide in the four foundations of mindfulness and cultivate the seven factors of enlightenment. We also teach our disciples to abandon the five hindrances, abide in the four foundations of mindfulness, and cultivate the seven factors of enlightenment. What is the difference between us and the ascetic Gautama? We both teach the Dharma.' At that time, many monks, upon hearing what the heretics said, were displeased and instead rebuked them, then rose from their seats and left. They went into Shravasti to beg for alms, and after returning to the monastery, they put away their robes and bowls, washed their feet, and went to see the Buddha. After bowing at the Buddha's feet, they sat down to one side. They told the World-Honored One in detail what the heretics had said. Then, the World-Honored One told the monks, 'When those heretics say these things, you should ask them in return: 'Venerable heretics! The five hindrances should have ten types. The seven factors of enlightenment should have fourteen types. What are the ten types of the five hindrances and the fourteen types of the seven factors of enlightenment?' If you ask them this, those heretics will become confused and scattered. Their heretical teachings will cause them to generate anger, arrogance, slander, resentment, and intolerance, or they will become silent, lower their heads, and lose their ability to argue. Why is this? Because I have not seen among the gods, demons, Brahmas, ascetics, Brahmins, or humans anyone who, upon hearing what I say, will joyfully follow it, except for the Tathagata and the assembly of disciples who hear it.' 'Monks! What are the ten types of the five hindrances? They are internal greed and external greed. This internal greed is a hindrance; it is not wisdom, it does not lead to enlightenment, and it does not lead to Nirvana. This external greed is also a hindrance; it is not wisdom, it does not lead to enlightenment, and it does not lead to Nirvana. Then there is anger, and the appearance of anger. This anger and the appearance of anger are hindrances; they are not wisdom, they do not lead to enlightenment, and they do not lead to Nirvana.'
。有睡有眠，彼睡彼眠即是蓋，非智非等覺，不轉趣涅槃。有掉有悔，彼掉彼悔即是蓋，非智非等覺，不轉趣涅槃。有疑善法，有疑不善法，彼善法疑、不善法疑即是蓋，非智非等覺，不轉趣涅槃。是名五蓋說十。
「何等為七覺分說十四？有內法心念住，有外法心念住。彼內法念住即是念覺分，是智是等覺，能轉趣涅槃。彼外法念住即是念覺分，是智是等覺，能轉趣涅槃。
「有擇善法、擇不善法。彼善法擇，即是擇法覺分，是智是等覺，能轉趣涅槃。彼不善法擇，即是擇法覺分，是智是等覺，能轉趣涅槃。
「有精進斷不善法，有精進長養善法。彼斷不善法精進，即是精進覺分。是智是等覺，能轉趣涅槃。彼長養善法精進，即是精進覺分，是智是等覺，能轉趣涅槃。
「有喜，有喜處。彼喜即是喜覺分，是智是等覺，能轉趣涅槃。彼喜處，亦即是喜覺分，是智是等覺，能轉趣涅槃。
「有身猗息，有心猗息。彼身猗息，即是猗覺分，是智是等覺，能轉趣涅槃。彼心猗息，即是猗覺分，是智是等覺，能轉趣涅槃。
「有定，有定相。彼定即是定覺分，是智是等覺，能轉趣涅槃。彼定相即是定覺分，是智是等覺，能轉趣涅槃。
「有舍善法，有舍不善法
現代漢語譯本：有昏沉和睡眠，這昏沉和睡眠就是蓋障，它們不是智慧，不是正覺，不能引導人們趨向涅槃。有掉舉和後悔，這掉舉和後悔就是蓋障，它們不是智慧，不是正覺，不能引導人們趨向涅槃。對善法有疑惑，對不善法有疑惑，對善法的疑惑和對不善法的疑惑就是蓋障，它們不是智慧，不是正覺，不能引導人們趨向涅槃。這被稱為五蓋，共說了十種。 什麼是七覺支，說了十四種呢？有對內法的心的念住，有對外法的心的念住。這內法的念住就是念覺支，是智慧，是正覺，能引導人們趨向涅槃。這外法的念住就是念覺支，是智慧，是正覺，能引導人們趨向涅槃。 有選擇善法，有選擇不善法。這選擇善法就是擇法覺支，是智慧，是正覺，能引導人們趨向涅槃。這選擇不善法就是擇法覺支，是智慧，是正覺，能引導人們趨向涅槃。 有精進斷除不善法，有精進增長善法。這斷除不善法的精進就是精進覺支，是智慧，是正覺，能引導人們趨向涅槃。這增長善法的精進就是精進覺支，是智慧，是正覺，能引導人們趨向涅槃。 有喜，有喜悅的處所。這喜就是喜覺支，是智慧，是正覺，能引導人們趨向涅槃。這喜悅的處所也是喜覺支，是智慧，是正覺，能引導人們趨向涅槃。 有身體的輕安，有內心的輕安。這身體的輕安就是輕安覺支，是智慧，是正覺，能引導人們趨向涅槃。這內心的輕安就是輕安覺支，是智慧，是正覺，能引導人們趨向涅槃。 有禪定，有禪定的狀態。這禪定就是定覺支，是智慧，是正覺，能引導人們趨向涅槃。這禪定的狀態就是定覺支，是智慧，是正覺，能引導人們趨向涅槃。 有捨棄善法，有捨棄不善法。
English version: There is drowsiness and sleep; this drowsiness and sleep are hindrances, they are not wisdom, not enlightenment, and do not lead to Nirvana. There is restlessness and remorse; this restlessness and remorse are hindrances, they are not wisdom, not enlightenment, and do not lead to Nirvana. There is doubt about good dharmas, and doubt about bad dharmas; this doubt about good dharmas and doubt about bad dharmas are hindrances, they are not wisdom, not enlightenment, and do not lead to Nirvana. These are called the five hindrances, and ten are spoken of. What are the seven factors of enlightenment, of which fourteen are spoken? There is mindfulness of the mind on internal dharmas, and mindfulness of the mind on external dharmas. This mindfulness of the mind on internal dharmas is the mindfulness enlightenment factor, it is wisdom, it is enlightenment, and it leads to Nirvana. This mindfulness of the mind on external dharmas is the mindfulness enlightenment factor, it is wisdom, it is enlightenment, and it leads to Nirvana. There is choosing good dharmas, and choosing bad dharmas. This choosing good dharmas is the dharma-discrimination enlightenment factor, it is wisdom, it is enlightenment, and it leads to Nirvana. This choosing bad dharmas is the dharma-discrimination enlightenment factor, it is wisdom, it is enlightenment, and it leads to Nirvana. There is diligence in abandoning bad dharmas, and diligence in cultivating good dharmas. This diligence in abandoning bad dharmas is the diligence enlightenment factor, it is wisdom, it is enlightenment, and it leads to Nirvana. This diligence in cultivating good dharmas is the diligence enlightenment factor, it is wisdom, it is enlightenment, and it leads to Nirvana. There is joy, and there is a place of joy. This joy is the joy enlightenment factor, it is wisdom, it is enlightenment, and it leads to Nirvana. This place of joy is also the joy enlightenment factor, it is wisdom, it is enlightenment, and it leads to Nirvana. There is physical tranquility, and there is mental tranquility. This physical tranquility is the tranquility enlightenment factor, it is wisdom, it is enlightenment, and it leads to Nirvana. This mental tranquility is the tranquility enlightenment factor, it is wisdom, it is enlightenment, and it leads to Nirvana. There is concentration, and there is the state of concentration. This concentration is the concentration enlightenment factor, it is wisdom, it is enlightenment, and it leads to Nirvana. This state of concentration is the concentration enlightenment factor, it is wisdom, it is enlightenment, and it leads to Nirvana. There is relinquishing good dharmas, and there is relinquishing bad dharmas.
。彼善法舍，即是舍覺分，是智是等覺，能轉趣涅槃。彼不善法舍，即是舍覺分，是智是等覺，能轉趣涅槃，是名七覺分說為十四。」
佛說此經已，眾多比丘聞佛所說，歡喜奉行。
（七一四）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
時，有眾多比丘……如上說。差別者：「有諸外道出家作如是說者，當復問言：『若心微劣猶豫者，爾時應修何等覺分？何等為非修時？若復掉心者、掉心猶豫者，爾時復修何等覺分？何等為非時？』如是問者，彼諸外道心則駭散，說諸異法，心生忿恚、憍慢、毀呰、嫌恨、不忍，或默然低頭，失辯潛思。所以者何？我不見諸天、魔、梵、沙門、婆羅門、天、人眾中，聞我所說歡喜隨喜者，唯除如來及聲聞眾於此聞者。
「諸比丘！若爾時其心微劣、其心猶豫者，不應修猗覺分、定覺分、舍覺分。所以者何？微劣心生、微劣猶豫，以此諸法增其微劣故。譬如小火，欲令其燃，增以燋炭。云何？比丘！非為增炭令火滅耶？」
比丘白佛：「如是，世尊！」
「如是，比丘！微劣猶豫，若修猗覺分、定覺分、舍覺分者，此則非時，增懈怠故。若掉心起，若掉心猶豫，爾時不應修擇法覺分、精進覺分、喜覺分
現代漢語譯本：他捨棄善法，就是捨棄覺悟的組成部分，這是智慧，是正等覺，能引導趨向涅槃。他捨棄不善法，就是捨棄覺悟的組成部分，這是智慧，是正等覺，能引導趨向涅槃，這被稱為七覺分說為十四種。」 佛陀說完這部經后，眾多比丘聽聞佛陀所說，歡喜地奉行。 （七一四） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，有眾多比丘……如上面所說。不同之處在於：『有些外道出家的人這樣說，應當反問他們：『如果心力微弱、猶豫不決時，那時應該修習哪種覺悟的組成部分？哪種是不應該修習的？如果心浮躁、心浮躁且猶豫不決時，那時又應該修習哪種覺悟的組成部分？哪種是不應該修習的？』這樣問他們，那些外道的心就會驚慌失措，說出各種不同的道理，心中產生憤怒、驕慢、譭謗、嫌恨、不忍，或者沉默低頭，失去辯論能力，陷入沉思。為什麼呢？我沒有見到諸天、魔、梵、沙門、婆羅門、天人眾中，聽到我所說而歡喜隨喜的，只有如來和聲聞眾聽到這些才會歡喜。 『諸位比丘！如果那時心力微弱、心猶豫不決，不應該修習猗覺分、定覺分、舍覺分。為什麼呢？因為心力微弱、猶豫不決，修習這些法會增加其微弱。譬如小火，想要讓它燃燒，卻增加焦炭。怎麼樣？比丘們！增加焦炭不是讓火熄滅嗎？』 比丘們回答佛陀：『是的，世尊！』 『是的，比丘們！心力微弱、猶豫不決，如果修習猗覺分、定覺分、舍覺分，這就不是時候，會增加懈怠。如果心浮躁，或者心浮躁且猶豫不決，那時不應該修習擇法覺分、精進覺分、喜覺分。
English version: 'His abandonment of good dharmas is the abandonment of the enlightenment factors; it is wisdom, it is perfect enlightenment, and it can lead to Nirvana. His abandonment of unwholesome dharmas is the abandonment of the enlightenment factors; it is wisdom, it is perfect enlightenment, and it can lead to Nirvana. This is called the seven enlightenment factors being spoken of as fourteen.' After the Buddha finished speaking this sutra, many monks, having heard what the Buddha said, joyfully practiced it. (714) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, there were many monks... as described above. The difference is: 'Some ascetics from other sects say this, and one should ask them in return: 'If the mind is weak and hesitant, which enlightenment factor should be cultivated at that time? Which is not the time to cultivate? If the mind is agitated, or agitated and hesitant, which enlightenment factor should be cultivated at that time? Which is not the time?' When asked in this way, those ascetics from other sects will be bewildered, speak various different doctrines, and their minds will generate anger, arrogance, slander, resentment, and intolerance, or they will remain silent with their heads lowered, losing their ability to argue and falling into contemplation. Why is that? I have not seen among the gods, demons, Brahmas, ascetics, Brahmins, gods, and humans, anyone who hears what I say and rejoices in it, except for the Tathagata and the assembly of disciples who hear these things. 'Monks! If at that time the mind is weak and hesitant, one should not cultivate the tranquility enlightenment factor, the concentration enlightenment factor, or the equanimity enlightenment factor. Why is that? Because a weak mind and hesitation, cultivating these dharmas will increase its weakness. For example, a small fire, wanting to make it burn, one adds charred coal. How is it? Monks! Isn't adding charred coal making the fire go out?' The monks replied to the Buddha: 'Yes, Venerable One!' 'Yes, monks! A weak and hesitant mind, if one cultivates the tranquility enlightenment factor, the concentration enlightenment factor, or the equanimity enlightenment factor, this is not the right time, and it will increase laziness. If an agitated mind arises, or an agitated and hesitant mind, at that time one should not cultivate the dharma-discrimination enlightenment factor, the effort enlightenment factor, or the joy enlightenment factor.'
。所以者何？掉心起、掉心猶豫，以此諸法能令其增。譬如熾火，欲令其滅，足其乾薪，于意云何？豈不令火增熾燃耶？」
比丘白佛：「如是，世尊！」
佛告比丘：「如是掉心生、掉心猶豫，修擇法覺分、精進覺分、喜覺分，增其掉心。諸比丘！若微劣心生、微劣猶豫，是時應修擇法覺分、精進覺分、喜覺分。所以者何？微劣心生、微劣猶豫，以此諸法示、教、照、喜。譬如小火，欲令其燃，足其乾薪。云何？比丘！此火寧熾燃不？」
比丘白佛：「如是，世尊！」
佛告比丘：「如是微劣心生、微劣猶豫，當於爾時修擇法覺分、精進覺分、喜覺分，示、教、照、喜。若掉心生、掉心猶豫，修猗覺分、定覺分、舍覺分。所以者何？掉心生、掉心猶豫，此等諸法，能令內住一心攝持。譬如燃火，欲令其滅，足其燋炭，彼火則滅。如是，比丘！掉心猶豫，修擇法覺分、精進、喜，則非時，修猗、定、舍覺分，自此則是時，此等諸法內住一心攝持。念覺分者，一切兼助。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七一五）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五蓋、七覺分，有食、無食，我今當說
現代漢語譯本：這是什麼原因呢？因為掉舉心生起、掉舉心猶豫，這些法會使它增長。譬如熾熱的火焰，想要讓它熄滅，卻給它新增乾柴，你認為會怎麼樣？難道不會讓火焰更加熾烈燃燒嗎？' 比丘回答佛說：'是的，世尊！' 佛告訴比丘：'像這樣，掉舉心生起、掉舉心猶豫時，如果修習擇法覺支、精進覺支、喜覺支，就會增長掉舉心。諸位比丘！如果微弱的心生起、微弱的猶豫生起，這時應該修習擇法覺支、精進覺支、喜覺支。這是什麼原因呢？因為微弱的心生起、微弱的猶豫生起，用這些法來開示、教導、照亮、歡喜。譬如小火，想要讓它燃燒，就給它新增乾柴。怎麼樣？比丘們！這火難道不會燃燒起來嗎？' 比丘回答佛說：'是的，世尊！' 佛告訴比丘：'像這樣，微弱的心生起、微弱的猶豫生起時，應當在那時修習擇法覺支、精進覺支、喜覺支，來開示、教導、照亮、歡喜。如果掉舉心生起、掉舉心猶豫，就修習猗覺支、定覺支、舍覺支。這是什麼原因呢？因為掉舉心生起、掉舉心猶豫，這些法能使內心安住於一心並攝持。譬如燃燒的火焰，想要讓它熄滅，卻給它新增焦炭，那火焰就會熄滅。像這樣，比丘們！掉舉心猶豫時，修習擇法覺支、精進、喜覺支，就不是時候；修習猗覺支、定覺支、舍覺支，這時才是時候，這些法能使內心安住於一心並攝持。念覺支，則是一切兼顧輔助。' 佛說完這部經后，眾比丘聽聞佛所說，歡喜奉行。 （七一五） 如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：'有五蓋、七覺支，有食、無食，我現在要說。'
English version: What is the reason for this? Because when restlessness arises, and when the mind is hesitant, these things cause it to increase. It's like a blazing fire; if you want to extinguish it, but you add dry wood, what do you think will happen? Wouldn't it make the fire burn even more fiercely?' The monks replied to the Buddha, 'Yes, Venerable One!' The Buddha told the monks, 'In the same way, when restlessness arises, and when the mind is hesitant, if you cultivate the investigation-of-dhamma enlightenment factor, the energy enlightenment factor, and the joy enlightenment factor, it will increase the restlessness. Monks! If a weak mind arises, and weak hesitation arises, at that time you should cultivate the investigation-of-dhamma enlightenment factor, the energy enlightenment factor, and the joy enlightenment factor. What is the reason for this? Because when a weak mind arises, and weak hesitation arises, these things are used to show, teach, illuminate, and bring joy. It's like a small fire; if you want it to burn, you add dry wood. What do you think, monks? Wouldn't this fire blaze up?' The monks replied to the Buddha, 'Yes, Venerable One!' The Buddha told the monks, 'In the same way, when a weak mind arises, and weak hesitation arises, at that time you should cultivate the investigation-of-dhamma enlightenment factor, the energy enlightenment factor, and the joy enlightenment factor, to show, teach, illuminate, and bring joy. If restlessness arises, and the mind is hesitant, then cultivate the tranquility enlightenment factor, the concentration enlightenment factor, and the equanimity enlightenment factor. What is the reason for this? Because when restlessness arises, and the mind is hesitant, these things can cause the mind to dwell internally and be held in one-pointedness. It's like a burning fire; if you want to extinguish it, but you add charcoal, the fire will go out. In the same way, monks! When restlessness and hesitation arise, cultivating the investigation-of-dhamma enlightenment factor, energy, and joy is not the right time; cultivating the tranquility enlightenment factor, concentration, and equanimity enlightenment factor, that is the right time, these things can cause the mind to dwell internally and be held in one-pointedness. The mindfulness enlightenment factor is an aid to all.' After the Buddha spoke this discourse, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (715) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks, 'There are five hindrances and seven enlightenment factors, with food and without food, I will now explain.'
。諦聽，善思，當爲汝說。譬如身依食而立，非不食。如是五蓋依于食而立，非不食。貪慾蓋以何為食？謂觸相，于彼不正思惟，未起貪慾令起，已起貪慾能令增廣，是名欲愛蓋之食。
「何等為瞋恚蓋食？謂障礙相，于彼不正思惟，未起瞋恚蓋令起，已起瞋恚蓋能令增廣，是名瞋恚蓋食。
「何等為睡眠蓋食？有五法。何等為五？微弱、不樂、欠呿、多食、懈怠，于彼不正思惟，未起睡眠蓋令起，已起睡眠蓋能令增廣，是名睡眠蓋食。
「何等為掉悔蓋食？有四法。何等為四？謂親屬覺、人眾覺、天覺、本所經娛樂覺。自憶念、他人令憶念而生覺，于彼起不正思惟，未起掉悔令起，已起掉悔令其增廣，是名掉悔蓋食。
「何等為疑蓋食？有三世。何等為三？謂過去世、未來世、現在世。於過去世猶豫、未來世猶豫、現在世猶豫，于彼起不正思惟，未起疑蓋令起，已起疑蓋能令增廣，是名疑蓋食。
「譬如身依于食而得長養，非不食。如是七覺分依食而住，依食長養，非不食。
「何等爲念覺分不食？謂四念處不思惟，未起念覺分不起，已起念覺分令退，是名念覺分不食
現代漢語譯本：仔細聽，好好思考，我將為你們講述。比如身體依靠食物才能存在，不能沒有食物。同樣，五種障礙也依靠『食物』而存在，不能沒有『食物』。貪慾的障礙以什麼為『食物』呢？是感官接觸的體驗，對這些體驗進行不正確的思考，使得未產生的貪慾產生，已經產生的貪慾更加增長，這就是貪慾障礙的『食物』。 什麼是嗔恚障礙的『食物』呢？是阻礙的體驗，對這些體驗進行不正確的思考，使得未產生的嗔恚產生，已經產生的嗔恚更加增長，這就是嗔恚障礙的『食物』。 什麼是睡眠障礙的『食物』呢？有五種情況。是哪五種呢？是身體虛弱、不快樂、打哈欠、吃得過多、懈怠，對這些情況進行不正確的思考，使得未產生的睡眠障礙產生，已經產生的睡眠障礙更加增長，這就是睡眠障礙的『食物』。 什麼是掉悔障礙的『食物』呢？有四種情況。是哪四種呢？是回憶親屬、回憶人群、回憶天神、回憶過去經歷的娛樂。自己回憶或者他人讓你回憶而產生的感受，對這些感受進行不正確的思考，使得未產生的掉悔產生，已經產生的掉悔更加增長，這就是掉悔障礙的『食物』。 什麼是疑慮障礙的『食物』呢？有三種時間。是哪三種呢？是過去、未來、現在。對過去的事情猶豫不決，對未來的事情猶豫不決，對現在的事情猶豫不決，對這些猶豫不決進行不正確的思考，使得未產生的疑慮產生，已經產生的疑慮更加增長，這就是疑慮障礙的『食物』。 比如身體依靠食物才能生長，不能沒有食物。同樣，七種覺悟的因素也依靠『食物』而存在，依靠『食物』而增長，不能沒有『食物』。 什麼是不滋養正念覺悟因素的『食物』呢？就是不思考四念處，使得未產生的正念覺悟因素不產生，已經產生的正念覺悟因素退失，這就是不滋養正念覺悟因素的『食物』。
English version: Listen carefully, think well, and I will tell you. Just as the body relies on food to exist, it cannot exist without food. Similarly, the five hindrances rely on 'food' to exist, they cannot exist without 'food'. What is the 'food' for the hindrance of craving? It is the experience of sensory contact, and incorrect thinking about these experiences causes unarisen craving to arise, and already arisen craving to increase. This is the 'food' of the hindrance of craving. What is the 'food' for the hindrance of ill-will? It is the experience of obstruction, and incorrect thinking about these experiences causes unarisen ill-will to arise, and already arisen ill-will to increase. This is the 'food' of the hindrance of ill-will. What is the 'food' for the hindrance of sloth and torpor? There are five conditions. What are the five? They are weakness, displeasure, yawning, overeating, and laziness. Incorrect thinking about these conditions causes unarisen sloth and torpor to arise, and already arisen sloth and torpor to increase. This is the 'food' of the hindrance of sloth and torpor. What is the 'food' for the hindrance of restlessness and remorse? There are four conditions. What are the four? They are the recollection of relatives, the recollection of crowds, the recollection of deities, and the recollection of past pleasures. Feelings that arise from one's own recollection or from others causing one to recollect, and incorrect thinking about these feelings causes unarisen restlessness and remorse to arise, and already arisen restlessness and remorse to increase. This is the 'food' of the hindrance of restlessness and remorse. What is the 'food' for the hindrance of doubt? There are three times. What are the three? They are the past, the future, and the present. Hesitation about the past, hesitation about the future, hesitation about the present, and incorrect thinking about these hesitations causes unarisen doubt to arise, and already arisen doubt to increase. This is the 'food' of the hindrance of doubt. Just as the body relies on food to grow, it cannot exist without food. Similarly, the seven factors of enlightenment rely on 'food' to exist, rely on 'food' to grow, and cannot exist without 'food'. What is the 'food' that does not nourish the mindfulness factor of enlightenment? It is not contemplating the four foundations of mindfulness, which causes unarisen mindfulness factor of enlightenment not to arise, and already arisen mindfulness factor of enlightenment to decline. This is the 'food' that does not nourish the mindfulness factor of enlightenment.
。
「何等為擇法覺分不食？謂于善法撰擇，于不善法撰擇，于彼不思惟，未起擇法覺分令不起，已起擇法覺分令退，是名擇法覺分不食。
「何等為精進覺分不食？謂四正斷，于彼不思惟，未起精進覺分令不起，已起精進覺分令退，是名精進覺分不食。
「何等為喜覺分不食？有喜，有喜處法，于彼不思惟，未起喜覺分不起，已起喜覺分令退，是名喜覺分不食。
「何等為猗覺分不食？有身猗息及心猗息，于彼不思惟，未生猗覺分不起，已生猗覺分令退，是名猗覺分不食。
「何等為定覺分不食？有四禪，于彼不思惟，未起定覺分不起，已起定覺分令退，是名定覺分不食。
「何等為舍覺分不食？有三界，謂斷界、無慾界、滅界，于彼不思惟，未起舍覺分不起，已起舍覺分令退，是名舍覺分不食。
「何等為貪慾蓋不食？謂不凈觀，于彼思惟，未起貪慾蓋不起，已起貪慾蓋令斷，是名貪慾蓋不食。
「何等為瞋恚蓋不食？彼慈心思惟，未生瞋恚蓋不起，已生瞋恚蓋令滅，是名瞋恚蓋不食。
「何等為睡眠蓋不食？彼明照思惟，未生睡眠蓋不起，已生睡眠蓋令滅，是名睡眠蓋不食
現代漢語譯本 『什麼是不滋養擇法覺支？』指的是對於善法進行選擇，對於不善法進行選擇，對於這些不進行思考，使得未生起的擇法覺支不生起，已生起的擇法覺支退失，這叫做不滋養擇法覺支。 『什麼是不滋養精進覺支？』指的是四種正斷，對於這些不進行思考，使得未生起的精進覺支不生起，已生起的精進覺支退失，這叫做不滋養精進覺支。 『什麼是不滋養喜覺支？』指的是有喜，有喜悅之處的法，對於這些不進行思考，使得未生起的喜覺支不生起，已生起的喜覺支退失，這叫做不滋養喜覺支。 『什麼是不滋養猗覺支？』指的是有身體的猗息和心的猗息，對於這些不進行思考，使得未生起的猗覺支不生起，已生起的猗覺支退失，這叫做不滋養猗覺支。 『什麼是不滋養定覺支？』指的是四禪，對於這些不進行思考，使得未生起的定覺支不生起，已生起的定覺支退失，這叫做不滋養定覺支。 『什麼是不滋養舍覺支？』指的是三界，即斷界、無慾界、滅界，對於這些不進行思考，使得未生起的舍覺支不生起，已生起的舍覺支退失，這叫做不滋養舍覺支。 『什麼是不滋養貪慾蓋？』指的是不凈觀，對於此進行思考，使得未生起的貪慾蓋不生起，已生起的貪慾蓋斷除，這叫做不滋養貪慾蓋。 『什麼是不滋養瞋恚蓋？』指的是慈心觀，對於此進行思考，使得未生起的瞋恚蓋不生起，已生起的瞋恚蓋滅除，這叫做不滋養瞋恚蓋。 『什麼是不滋養睡眠蓋？』指的是光明觀，對於此進行思考，使得未生起的睡眠蓋不生起，已生起的睡眠蓋滅除，這叫做不滋養睡眠蓋。
English version 'What is not nourishing the dharma-selection enlightenment factor?' It refers to selecting good dharmas, selecting unwholesome dharmas, not contemplating them, causing the dharma-selection enlightenment factor that has not arisen not to arise, and causing the dharma-selection enlightenment factor that has arisen to decline. This is called not nourishing the dharma-selection enlightenment factor. 'What is not nourishing the energy enlightenment factor?' It refers to the four right exertions, not contemplating them, causing the energy enlightenment factor that has not arisen not to arise, and causing the energy enlightenment factor that has arisen to decline. This is called not nourishing the energy enlightenment factor. 'What is not nourishing the joy enlightenment factor?' It refers to having joy, having dharmas that are places of joy, not contemplating them, causing the joy enlightenment factor that has not arisen not to arise, and causing the joy enlightenment factor that has arisen to decline. This is called not nourishing the joy enlightenment factor. 'What is not nourishing the tranquility enlightenment factor?' It refers to having bodily tranquility and mental tranquility, not contemplating them, causing the tranquility enlightenment factor that has not arisen not to arise, and causing the tranquility enlightenment factor that has arisen to decline. This is called not nourishing the tranquility enlightenment factor. 'What is not nourishing the concentration enlightenment factor?' It refers to the four jhanas, not contemplating them, causing the concentration enlightenment factor that has not arisen not to arise, and causing the concentration enlightenment factor that has arisen to decline. This is called not nourishing the concentration enlightenment factor. 'What is not nourishing the equanimity enlightenment factor?' It refers to the three realms, namely the realm of cessation, the realm of non-desire, and the realm of extinction, not contemplating them, causing the equanimity enlightenment factor that has not arisen not to arise, and causing the equanimity enlightenment factor that has arisen to decline. This is called not nourishing the equanimity enlightenment factor. 'What is not nourishing the sensual desire hindrance?' It refers to the contemplation of the impure, contemplating this, causing the sensual desire hindrance that has not arisen not to arise, and causing the sensual desire hindrance that has arisen to be eliminated. This is called not nourishing the sensual desire hindrance. 'What is not nourishing the ill-will hindrance?' It refers to the contemplation of loving-kindness, contemplating this, causing the ill-will hindrance that has not arisen not to arise, and causing the ill-will hindrance that has arisen to be extinguished. This is called not nourishing the ill-will hindrance. 'What is not nourishing the sloth and torpor hindrance?' It refers to the contemplation of light, contemplating this, causing the sloth and torpor hindrance that has not arisen not to arise, and causing the sloth and torpor hindrance that has arisen to be extinguished. This is called not nourishing the sloth and torpor hindrance.
。
「何等為掉悔蓋不食？彼寂止思惟，未生掉悔蓋不起，已生掉悔蓋令滅，是名掉悔蓋不食。
「何等為疑蓋不食？彼緣起法思惟，未生疑蓋不起，已生疑蓋令滅，是名疑蓋不食。譬如身依食而住、依食而立；如是七覺分依食而住、依食而立。
「何等爲念覺分食？謂四念處思惟已，未生念覺分令起，已生念覺分轉生令增廣，是名念覺分食。
「何等為擇法覺分食？有擇善法，有擇不善法，彼思惟已，未生擇法覺分令起，已生擇法覺分重生令增廣，是名擇法覺分食。
「何等為精進覺分食？彼四正斷思惟，未生精進覺分令起，已生精進覺分重生令增廣，是名精進覺分食。
「何等為喜覺分食？有喜，有喜處，彼思惟，未生喜覺分令起，已生喜覺分重生令增廣，是名喜覺分食。
「何等為猗覺分食，有身猗息、心猗息思惟，未生猗覺分令起，已生猗覺分重生令增廣，是名猗覺分食。
「何等為定覺分食？謂有四禪思惟，未生定覺分令生起，已生定覺分重生令增廣，是名定覺分食。
「何等為舍覺分食？有三界。何等三？謂斷界、無慾界、滅界。彼思惟，未生舍覺分令起，已生舍覺分重生令增廣，是名舍覺分食
現代漢語譯本 『什麼是不滋養掉悔蓋？』他寂靜地思索，未生起的掉悔蓋不會生起，已生起的掉悔蓋令其滅除，這稱為不滋養掉悔蓋。 『什麼是不滋養疑蓋？』他思索緣起之法，未生起的疑蓋不會生起，已生起的疑蓋令其滅除，這稱為不滋養疑蓋。譬如身體依靠食物而存在、依靠食物而站立；同樣，七覺分依靠食物而存在、依靠食物而站立。 『什麼是念覺分的食物？』思索四念處之後，未生起的念覺分令其生起，已生起的念覺分使其轉生並增長，這稱爲念覺分的食物。 『什麼是擇法覺分的食物？』有對善法的選擇，有對不善法的選擇，他思索之後，未生起的擇法覺分令其生起，已生起的擇法覺分使其重生並增長，這稱為擇法覺分的食物。 『什麼是精進覺分的食物？』他思索四正斷，未生起的精進覺分令其生起，已生起的精進覺分使其重生並增長，這稱為精進覺分的食物。 『什麼是喜覺分的食物？』有喜，有喜悅之處，他思索，未生起的喜覺分令其生起，已生起的喜覺分使其重生並增長，這稱為喜覺分的食物。 『什麼是猗覺分的食物？』思索身體的猗息、心的猗息，未生起的猗覺分令其生起，已生起的猗覺分使其重生並增長，這稱為猗覺分的食物。 『什麼是定覺分的食物？』思索四禪，未生起的定覺分令其生起，已生起的定覺分使其重生並增長，這稱為定覺分的食物。 『什麼是舍覺分的食物？』有三界。哪三界？即斷界、無慾界、滅界。他思索，未生起的舍覺分令其生起，已生起的舍覺分使其重生並增長，這稱為舍覺分的食物。
English version 'What is the non-nourishment of the restlessness and remorse hindrance?' He contemplates in stillness, the restlessness and remorse hindrance that has not arisen does not arise, and the restlessness and remorse hindrance that has arisen is made to cease. This is called the non-nourishment of the restlessness and remorse hindrance. 'What is the non-nourishment of the doubt hindrance?' He contemplates the law of dependent origination, the doubt hindrance that has not arisen does not arise, and the doubt hindrance that has arisen is made to cease. This is called the non-nourishment of the doubt hindrance. Just as the body exists and stands by relying on food, so too do the seven factors of enlightenment exist and stand by relying on food. 'What is the food for the mindfulness enlightenment factor?' Having contemplated the four foundations of mindfulness, the mindfulness enlightenment factor that has not arisen is made to arise, and the mindfulness enlightenment factor that has arisen is made to regenerate and increase. This is called the food for the mindfulness enlightenment factor. 'What is the food for the investigation of dharma enlightenment factor?' There is the selection of wholesome dharmas, and there is the selection of unwholesome dharmas. Having contemplated this, the investigation of dharma enlightenment factor that has not arisen is made to arise, and the investigation of dharma enlightenment factor that has arisen is made to regenerate and increase. This is called the food for the investigation of dharma enlightenment factor. 'What is the food for the energy enlightenment factor?' He contemplates the four right exertions, the energy enlightenment factor that has not arisen is made to arise, and the energy enlightenment factor that has arisen is made to regenerate and increase. This is called the food for the energy enlightenment factor. 'What is the food for the joy enlightenment factor?' There is joy, and there is a place of joy. He contemplates, the joy enlightenment factor that has not arisen is made to arise, and the joy enlightenment factor that has arisen is made to regenerate and increase. This is called the food for the joy enlightenment factor. 'What is the food for the tranquility enlightenment factor?' Contemplating the tranquility of the body and the tranquility of the mind, the tranquility enlightenment factor that has not arisen is made to arise, and the tranquility enlightenment factor that has arisen is made to regenerate and increase. This is called the food for the tranquility enlightenment factor. 'What is the food for the concentration enlightenment factor?' Contemplating the four jhanas, the concentration enlightenment factor that has not arisen is made to arise, and the concentration enlightenment factor that has arisen is made to regenerate and increase. This is called the food for the concentration enlightenment factor. 'What is the food for the equanimity enlightenment factor?' There are three realms. What three? Namely, the realm of cessation, the realm of non-desire, and the realm of extinction. He contemplates, the equanimity enlightenment factor that has not arisen is made to arise, and the equanimity enlightenment factor that has arisen is made to regenerate and increase. This is called the food for the equanimity enlightenment factor.
。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七一六）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「于內法中，我不見一法，未生惡不善法令生，已生惡不善法重生令增廣，未生善法不生，已生則退，所謂不正思惟。諸比丘！不正思惟者，未生貪慾蓋令生，已生者重生令增廣，未生瞋恚、睡眠、掉悔、疑蓋令生，已生者重生令增廣。未生念覺分不生，已生者令退，未生擇法、精進、喜、猗、定、舍覺分令不生，已生者令退。
「我不見一法能令未生惡不善法不生，已生者令斷，未生善法令生，已生者重生令增廣，正思惟。比丘！正思惟者，未生貪慾蓋令不生，已生者令斷，未生瞋恚、睡眠、掉悔、疑蓋令不生，已生者令斷。未生念覺分令生，已生者重生令增廣，未生擇法、精進、喜、猗、定、舍覺分令生，已生者重生令增廣。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七一七）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「于外法中，我不見一法，未生惡不善法令生，已生者重生令增廣，未生善法令不生，已生者令退，如惡知識、惡伴黨
現代漢語譯本 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（七一六）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『在內在的法中，我沒有見到一種法，能使未生的惡不善法生起，已生的惡不善法重新生起並增長，未生的善法不生起，已生的善法退失，那就是不正思惟。諸比丘！不正思惟會使未生的貪慾蓋生起，已生的貪慾蓋重新生起並增長；使未生的瞋恚、睡眠、掉悔、疑蓋生起，已生的重新生起並增長；使未生的念覺分不生起，已生的退失；使未生的擇法、精進、喜、猗、定、舍覺分不生起，已生的退失。』
『我沒有見到一種法，能使未生的惡不善法不生起，已生的斷除，未生的善法生起，已生的重新生起並增長，那就是正思惟。比丘們！正思惟會使未生的貪慾蓋不生起，已生的斷除；使未生的瞋恚、睡眠、掉悔、疑蓋不生起，已生的斷除；使未生的念覺分生起，已生的重新生起並增長；使未生的擇法、精進、喜、猗、定、舍覺分生起，已生的重新生起並增長。』
佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜地奉行。
（七一七）
如是我聞：
一時，佛陀住在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『在外在的法中，我沒有見到一種法，能使未生的惡不善法生起，已生的重新生起並增長，未生的善法不生起，已生的退失，就像惡知識、惡伴黨一樣。
English version Having spoken this discourse, the bhikkhus were delighted and practiced the teachings of the Buddha.
(716)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
Then, the Blessed One addressed the bhikkhus: 'Among internal phenomena, I do not see a single phenomenon that causes unarisen evil and unwholesome states to arise, arisen evil and unwholesome states to re-arise and increase, unarisen wholesome states not to arise, and arisen wholesome states to decline. That is wrong thinking. Bhikkhus! Wrong thinking causes unarisen sensual desire to arise, arisen sensual desire to re-arise and increase; it causes unarisen ill-will, sloth and torpor, restlessness and remorse, and doubt to arise, and arisen ones to re-arise and increase; it causes unarisen mindfulness enlightenment factor not to arise, and arisen ones to decline; it causes unarisen investigation of the Dhamma, energy, joy, tranquility, concentration, and equanimity enlightenment factors not to arise, and arisen ones to decline.'
'I do not see a single phenomenon that causes unarisen evil and unwholesome states not to arise, arisen ones to be abandoned, unarisen wholesome states to arise, and arisen ones to re-arise and increase. That is right thinking. Bhikkhus! Right thinking causes unarisen sensual desire not to arise, and arisen ones to be abandoned; it causes unarisen ill-will, sloth and torpor, restlessness and remorse, and doubt not to arise, and arisen ones to be abandoned; it causes unarisen mindfulness enlightenment factor to arise, and arisen ones to re-arise and increase; it causes unarisen investigation of the Dhamma, energy, joy, tranquility, concentration, and equanimity enlightenment factors to arise, and arisen ones to re-arise and increase.'
Having spoken this discourse, the bhikkhus were delighted and practiced the teachings of the Buddha.
(717)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
Then, the Blessed One addressed the bhikkhus: 'Among external phenomena, I do not see a single phenomenon that causes unarisen evil and unwholesome states to arise, arisen ones to re-arise and increase, unarisen wholesome states not to arise, and arisen ones to decline, like bad friends and bad companions.'
。惡知識、惡伴黨者，未生貪慾蓋令生，已生者重生令增廣。未生瞋恚、睡眠、掉悔、疑蓋令生，已生者重生令增廣。未生念覺分令不生，已生者令退，未生擇法、精進、喜、猗、定、舍覺分令不生，已生者令退。
「諸比丘！我不見一法，未生惡不善法令不生，已生者令斷，未生善法令生，已生者重生令增廣，所謂善知識、善伴黨、善隨從者，若善知識、善伴黨、善隨從者，未生貪慾蓋令不生，已生者令斷，未生瞋恚、睡眠、掉悔、疑蓋令不生，已生者令斷。未生念覺分令生，已生者重生令增廣，未生擇法、精進、喜、猗、定、舍覺分令生，已生者重生令增廣。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七一八）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，尊者舍利弗告諸比丘：「有七覺分。何等為七？謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分。此七覺分決定而得，不勤而得，我隨所欲，覺分正受。若晨朝時、日中時、日暮時，若欲正受，隨其所欲，多入正受。譬如王大臣，有種種衣服，置箱簏中，隨其所須，日中所須、日暮所須，隨欲自在。如是，比丘！此七覺分，決定而得，不勤而得，隨意正受
現代漢語譯本：惡劣的知識、惡劣的同伴和黨羽，會使尚未產生的貪慾覆蓋產生，使已經產生的貪慾覆蓋重新產生並使其增長擴大。會使尚未產生的嗔恚、睡眠、掉悔、疑蓋產生，使已經產生的嗔恚、睡眠、掉悔、疑蓋重新產生並使其增長擴大。會使尚未產生的念覺分不產生，使已經產生的念覺分退失，會使尚未產生的擇法、精進、喜、猗、定、舍覺分不產生，使已經產生的擇法、精進、喜、猗、定、舍覺分退失。 『諸位比丘！我沒有見到一種法，能使尚未產生的惡不善法不產生，使已經產生的惡不善法斷除，使尚未產生的善法產生，使已經產生的善法重新產生並使其增長擴大，那就是善知識、善同伴、善隨從。如果有了善知識、善同伴、善隨從，就能使尚未產生的貪慾覆蓋不產生，使已經產生的貪慾覆蓋斷除，使尚未產生的嗔恚、睡眠、掉悔、疑蓋不產生，使已經產生的嗔恚、睡眠、掉悔、疑蓋斷除。能使尚未產生的念覺分產生，使已經產生的念覺分重新產生並使其增長擴大，能使尚未產生的擇法、精進、喜、猗、定、舍覺分產生，使已經產生的擇法、精進、喜、猗、定、舍覺分重新產生並使其增長擴大。』 佛陀說完這部經后，眾比丘聽聞佛陀所說，歡喜奉行。 （七一八） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，尊者舍利弗告訴眾比丘：『有七覺分。哪七種呢？分別是念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分。這七覺分是確定可以獲得的，不需勤奮就能獲得，我隨心所欲，都能正確地進入覺分的狀態。無論是早晨、中午還是傍晚，如果想要正確地進入覺分的狀態，都能隨心所欲，多次進入這種狀態。』譬如國王的大臣，有各種各樣的衣服，放在箱子里，根據需要，無論是白天需要還是晚上需要，都能隨意取用。『同樣，比丘們！這七覺分，是確定可以獲得的，不需勤奮就能獲得，可以隨意進入這種狀態。』
English version: Bad knowledge, bad companions, and bad followers cause unarisen greed to arise, and cause arisen greed to re-arise and increase. They cause unarisen anger, sleepiness, restlessness, remorse, and doubt to arise, and cause arisen anger, sleepiness, restlessness, remorse, and doubt to re-arise and increase. They cause unarisen mindfulness enlightenment factor not to arise, and cause arisen mindfulness enlightenment factor to decline. They cause unarisen investigation of the Dhamma, energy, joy, tranquility, concentration, and equanimity enlightenment factors not to arise, and cause arisen investigation of the Dhamma, energy, joy, tranquility, concentration, and equanimity enlightenment factors to decline. 'Monks, I do not see a single thing that causes unarisen evil and unwholesome states not to arise, causes arisen evil and unwholesome states to be abandoned, causes unarisen wholesome states to arise, and causes arisen wholesome states to re-arise and increase, like good knowledge, good companions, and good followers. If there are good knowledge, good companions, and good followers, they cause unarisen greed to not arise, and cause arisen greed to be abandoned. They cause unarisen anger, sleepiness, restlessness, remorse, and doubt to not arise, and cause arisen anger, sleepiness, restlessness, remorse, and doubt to be abandoned. They cause unarisen mindfulness enlightenment factor to arise, and cause arisen mindfulness enlightenment factor to re-arise and increase. They cause unarisen investigation of the Dhamma, energy, joy, tranquility, concentration, and equanimity enlightenment factors to arise, and cause arisen investigation of the Dhamma, energy, joy, tranquility, concentration, and equanimity enlightenment factors to re-arise and increase.' After the Buddha spoke this discourse, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (718) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, Venerable Sariputta addressed the monks: 'There are seven factors of enlightenment. What are the seven? They are the mindfulness enlightenment factor, the investigation of the Dhamma enlightenment factor, the energy enlightenment factor, the joy enlightenment factor, the tranquility enlightenment factor, the concentration enlightenment factor, and the equanimity enlightenment factor. These seven factors of enlightenment are definitely attainable, attainable without effort, and I can enter into the factors of enlightenment at will. Whether it is in the morning, at noon, or in the evening, if I wish to enter into the factors of enlightenment, I can do so at will, entering into them many times. Just as a king's minister has various kinds of clothes, placed in chests, and according to need, whether needed during the day or at night, he can use them at will. Similarly, monks, these seven factors of enlightenment are definitely attainable, attainable without effort, and one can enter into them at will.'
。我此念覺分，清凈純白，起時知起，滅時知滅，沒時知沒，已起知已起，已滅知已滅，如是擇法、精進、喜、猗、定、舍覺分亦如是說。」
尊者舍利弗說此經已，諸比丘聞其所說，歡喜奉行。
（七一九）
如是我聞：
一時，佛住巴連弗邑。爾時，尊者優波摩、尊者阿提目多住巴連弗邑雞林精舍。
爾時，尊者阿提目多晡時從禪覺，詣尊者優波摩所，共相問訊慰勞已，退坐一面，問尊者優波摩：「尊者！能知七覺分方便，如是樂住正受，如是苦住正受？」
優波摩答言：「尊者阿提目多！比丘善知方便修七覺分，如是樂住正受，如是苦住正受。」
復問：「云何比丘善知方便修七覺分？」
優波摩答言：「比丘方便修念覺分時知思惟：『彼心不善解脫，不害睡眠，不善調伏掉悔，不害睡眠，如我念覺處法思惟，精進方便，不得平等。』如是擇法、精進、喜、猗、定、舍覺分，亦如是說。若比丘念覺分方便時先思惟：『心善解脫，正害睡眠，調伏掉悔，如我於此念覺處法思惟已，不勤方便，而得平等。』如是。阿提目多！比丘知方便修七覺分，如是樂住正受，如是不樂住正受。」
時，二正士共論義已，各從座起而去
現代漢語譯本：我的這個念覺支，清凈純白，生起時知道它生起，滅去時知道它滅去，消失時知道它消失，已經生起知道它已經生起，已經滅去知道它已經滅去，像這樣，對於擇法、精進、喜、輕安、定、舍覺支，也應當這樣說。 尊者舍利弗說完這部經后，眾比丘聽了他所說的，都歡喜地奉行。 （七一九） 我是這樣聽說的： 一時，佛陀住在巴連弗邑。當時，尊者優波摩和尊者阿提目多住在巴連弗邑的雞林精舍。 那時，尊者阿提目多在下午從禪定中醒來，前往尊者優波摩的住所，互相問候慰問之後，退坐在一旁，問尊者優波摩：『尊者，您能知道修習七覺支的方法，從而能夠安樂地住于正受，或者苦惱地住于正受嗎？』 優波摩回答說：『尊者阿提目多，比丘善於知道修習七覺支的方法，從而能夠安樂地住于正受，或者苦惱地住于正受。』 阿提目多又問：『比丘如何善於知道修習七覺支的方法呢？』 優波摩回答說：『比丘在修習念覺支時，會思考：『這個心沒有得到很好的解脫，不能克服昏睡，不能很好地調伏掉舉和後悔，不能克服昏睡，如果我對於念覺支的法進行思考，精進努力，就不能達到平等。』對於擇法、精進、喜、輕安、定、舍覺支，也應當這樣說。如果比丘在修習念覺支時，先思考：『心已經得到很好的解脫，能夠克服昏睡，調伏掉舉和後悔，如果我對於這個念覺支的法進行思考，不用勤奮努力，就能達到平等。』就是這樣。阿提目多，比丘知道修習七覺支的方法，從而能夠安樂地住于正受，或者不能安樂地住于正受。』 當時，這兩位正士討論完這些道理后，各自從座位上起身離開了。
English version: 'My mindfulness enlightenment factor is pure and white. When it arises, I know it arises; when it ceases, I know it ceases; when it disappears, I know it disappears; when it has arisen, I know it has arisen; when it has ceased, I know it has ceased. Likewise, the enlightenment factors of investigation of the Dhamma, energy, joy, tranquility, concentration, and equanimity should also be spoken of in this way.' After Venerable Sariputta had spoken this discourse, the bhikkhus were delighted and practiced accordingly. (719) Thus have I heard: At one time, the Buddha was dwelling in Pataliputta. At that time, Venerable Upama and Venerable Atimutta were dwelling in the Cock Grove Monastery in Pataliputta. Then, Venerable Atimutta, having arisen from meditation in the afternoon, went to Venerable Upama, and after exchanging greetings and courtesies, sat down to one side and asked Venerable Upama: 'Venerable, are you able to know the means for the seven enlightenment factors, such that one can dwell in pleasant feeling with right concentration, or dwell in painful feeling with right concentration?' Upama replied: 'Venerable Atimutta, a bhikkhu who knows well the means for cultivating the seven enlightenment factors can dwell in pleasant feeling with right concentration, or dwell in painful feeling with right concentration.' He asked again: 'How does a bhikkhu know well the means for cultivating the seven enlightenment factors?' Upama replied: 'When a bhikkhu cultivates the mindfulness enlightenment factor, he reflects: 『This mind is not well liberated, it does not overcome drowsiness, it does not well subdue restlessness and remorse, it does not overcome drowsiness. If I reflect on the Dhamma of the mindfulness enlightenment factor, and exert effort, I will not attain equanimity.』 The same should be said for the enlightenment factors of investigation of the Dhamma, energy, joy, tranquility, concentration, and equanimity. If a bhikkhu, when cultivating the mindfulness enlightenment factor, first reflects: 『The mind is well liberated, it overcomes drowsiness, it subdues restlessness and remorse. If I reflect on the Dhamma of this mindfulness enlightenment factor, without exerting effort, I will attain equanimity.』 Thus, Atimutta, a bhikkhu knows the means for cultivating the seven enlightenment factors, and can dwell in pleasant feeling with right concentration, or not dwell in pleasant feeling with right concentration.' Then, these two noble ones, having discussed these matters, each rose from their seats and departed.
。
（七二〇）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。爾時，尊者阿那律亦住舍衛國松林精舍。
時，有眾多比丘詣阿那律所，共相問訊慰勞，問訊慰勞已，退坐一面，語尊者阿那律：「尊者知方便修七覺分時生樂住不？」
尊者阿那律語諸比丘言：「我知比丘方便修七覺分時生樂住。」
諸比丘問尊者阿那律：「云何知比丘方便修七覺分時生樂住？」
尊者阿那律語諸比丘：「比丘方便修念覺分，善知思惟，我心善解脫，善害睡眠，善調伏掉悔。如此念覺分處法思惟已，精勤方便，心不懈怠，身猗息不動亂，繫心令住，不起亂念，一心正受。如是擇法、精進、喜、猗、定、舍覺分亦如是說，是名知比丘方便修七覺分時生樂住。」
時，眾多比丘聞尊者阿那律所說，歡喜隨喜，從座起而去。
（七二一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「轉輪聖王出世之時，有七寶現於世間，金輪寶、象寶、馬寶、神珠寶、玉女寶、主藏臣寶、主兵臣寶
現代漢語譯本 （七二〇） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。當時，尊者阿那律也住在舍衛國的松林精舍。 當時，有許多比丘前往阿那律的住所，互相問候慰問，問候慰問完畢后，退坐在一旁，對尊者阿那律說：『尊者知道如何方便地修習七覺支，從而產生安樂的住處嗎？』 尊者阿那律對眾比丘說：『我知道比丘如何方便地修習七覺支，從而產生安樂的住處。』 眾比丘問尊者阿那律：『如何知道比丘方便地修習七覺支，從而產生安樂的住處呢？』 尊者阿那律對眾比丘說：『比丘方便地修習念覺支，善於思考，我的心得到很好的解脫，很好地克服了睡眠，很好地調伏了掉舉和後悔。像這樣對念覺支所處的法進行思考後，精勤方便，心不懈怠，身體平靜安穩不躁動，繫心使之安住，不起雜亂的念頭，一心正受。像這樣，擇法覺支、精進覺支、喜覺支、猗覺支、定覺支、舍覺支也像這樣說，這就叫做知道比丘方便地修習七覺支，從而產生安樂的住處。』 當時，眾多比丘聽了尊者阿那律所說，歡喜隨喜，從座位上起身離去。 （七二一） 如是我聞： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『轉輪聖王出現於世的時候，有七寶會顯現於世間，分別是金輪寶、象寶、馬寶、神珠寶、玉女寶、主藏臣寶、主兵臣寶。』
English version (720) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. At that time, the venerable Anuruddha was also dwelling in the Pine Forest Monastery in Shravasti. Then, many monks went to where Anuruddha was, exchanged greetings and pleasantries with him, and after the greetings and pleasantries, sat down to one side and said to the venerable Anuruddha: 'Venerable one, do you know how to skillfully cultivate the seven factors of enlightenment so as to abide in happiness?' The venerable Anuruddha said to the monks: 'I know how a monk skillfully cultivates the seven factors of enlightenment so as to abide in happiness.' The monks asked the venerable Anuruddha: 'How does one know that a monk skillfully cultivates the seven factors of enlightenment so as to abide in happiness?' The venerable Anuruddha said to the monks: 'A monk skillfully cultivates the mindfulness factor of enlightenment, is skilled in contemplation, my mind is well liberated, has well overcome sleep, and has well subdued restlessness and remorse. Having contemplated the dharma where the mindfulness factor of enlightenment is situated, he is diligent and skillful, his mind is not lazy, his body is tranquil and not agitated, he focuses his mind to abide, not arising with scattered thoughts, and is single-mindedly absorbed. In the same way, the investigation-of-dharma factor of enlightenment, the energy factor of enlightenment, the joy factor of enlightenment, the tranquility factor of enlightenment, the concentration factor of enlightenment, and the equanimity factor of enlightenment are also described, this is called knowing how a monk skillfully cultivates the seven factors of enlightenment so as to abide in happiness.' Then, many monks, having heard what the venerable Anuruddha said, rejoiced and were pleased, and rose from their seats and departed. (721) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Shravasti. Then, the Blessed One said to the monks: 'When a Wheel-Turning Monarch appears in the world, seven treasures appear in the world: the golden wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the treasurer treasure, and the military advisor treasure.'
。如是，如來出世，亦有七覺分寶現，齋戒處樓觀上，大臣圍繞，有金輪寶從東方出，輪有千輻，齊轂圓輞，輪相具足，有此吉瑞，必是轉輪聖王，我今決定為轉輪王。即以兩手承金輪寶，著左手中，右手旋轉，而說是言：『若是轉輪聖王金輪寶者，當復轉輪聖王古道而去。』於是輪寶即發，王蕃前隨，而於東方乘虛而逝，向于東方，游古聖王正直之道。王隨輪寶，四兵亦從，若所至方，輪寶住者，王于彼住，四兵亦住。東方諸國處處小王，見聖王來，悉皆歸伏。
「如來出興於世，有七覺分現於世間，所謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（七二二）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「轉輪聖王出於世時，有七寶現於世間。云何轉輪聖王出於世時，金輪寶現有？時，剎利灌頂聖王，月十五日，沐浴清凈，受持齋戒，于樓閣上，大臣圍繞。有金輪寶從東方出，輪有千輻，齊轂圓輞，輪相具足，天真金寶。古昔傳聞，剎利灌頂大王月十五日布薩時，沐浴清凈，受持福善。善來大王，此是王國，此國安隱，人民豐樂，愿于中止，教化國人，我則隨從
『如果這樣，如來出世，也會有七覺分寶出現，在齋戒的樓閣上，大臣們環繞著。這時，會有金輪寶從東方出現，輪子有一千個輻條，輪轂和輪輞整齊圓滿，輪子的形狀完整。出現這種吉祥的徵兆，必定是轉輪聖王。我現在可以確定自己是轉輪聖王。』於是，他用雙手捧起金輪寶，放在左手中，用右手旋轉，並說道：『如果是轉輪聖王的金輪寶，就應當沿著轉輪聖王過去的道路前進。』於是，輪寶就出發了，國王在前面跟隨，向東方騰空而去，沿著古代聖王正直的道路前進。國王跟隨輪寶，四種軍隊也跟隨。輪寶停在哪個地方，國王就住在那裡，四種軍隊也住在那裡。東方各國的國王們，看到聖王到來，都歸順臣服。 『如來出現在世間，會有七覺分在世間顯現，即念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分。』 佛陀說完這部經后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （七二二） 我是這樣聽說的： 一時，佛陀住在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『轉輪聖王出現於世時，會有七寶出現於世間。轉輪聖王出現於世時，金輪寶是如何出現的呢？當時，剎帝利灌頂聖王在每月十五日，沐浴清凈，受持齋戒，在樓閣上，大臣們環繞著。這時，會有金輪寶從東方出現，輪子有一千個輻條，輪轂和輪輞整齊圓滿，輪子的形狀完整，是天然的金寶。古老的傳說中，剎帝利灌頂大王在每月十五日布薩時，沐浴清凈，受持福善。』『善哉大王，這裡是王國，這個國家安穩，人民富足快樂，希望您在這裡停留，教化國人，我等將跟隨您。』
'If so, when the Tathagata appears in the world, the seven factors of enlightenment will also appear. In the pavilion where fasting is observed, ministers will be surrounding. At that time, a golden wheel treasure will emerge from the east. The wheel will have a thousand spokes, with the hub and rim perfectly round and complete. With such an auspicious sign, it must be a Chakravartin King. I am now certain that I am a Chakravartin King.' Then, he held the golden wheel treasure with both hands, placed it in his left hand, and rotated it with his right hand, saying: 'If this is the golden wheel treasure of a Chakravartin King, it should follow the ancient path of the Chakravartin Kings.' Thereupon, the wheel treasure set off, with the king following in front, and it ascended into the air towards the east, following the righteous path of the ancient sage kings. The king followed the wheel treasure, and the four divisions of the army also followed. Wherever the wheel treasure stopped, the king would reside there, and the four divisions of the army would also reside there. The kings of the various countries in the east, upon seeing the arrival of the sage king, all submitted and surrendered. 'When the Tathagata appears in the world, the seven factors of enlightenment will manifest in the world, namely, the enlightenment factor of mindfulness, the enlightenment factor of investigation of the Dharma, the enlightenment factor of energy, the enlightenment factor of joy, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity.' After the Buddha finished speaking this sutra, the monks, having heard the Buddha's teachings, joyfully practiced them. (722) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'When a Chakravartin King appears in the world, seven treasures will appear in the world. How does the golden wheel treasure appear when a Chakravartin King appears in the world? At that time, a Kshatriya consecrated king, on the fifteenth day of the month, having bathed and purified himself, observing the fast, would be on a pavilion, surrounded by ministers. Then, a golden wheel treasure would emerge from the east, the wheel having a thousand spokes, with the hub and rim perfectly round and complete, a natural golden treasure. In ancient legends, when a Kshatriya consecrated king observed the Uposatha on the fifteenth day of the month, he would bathe and purify himself, and observe meritorious deeds.' 'Well done, Great King, this is the kingdom, this country is peaceful, and the people are prosperous and happy. We hope that you will stay here and teach the people, and we will follow you.'
。聖王答言：『諸聚落主！汝今但當善化國人，有不順者，當來白我，當如法化，莫作非法，亦令國人善化非法，若如是者，則從我化。』於是聖王從東海度，乘古聖王道，至於南海；至於南海，度于南海，至西海；乘于古昔聖王之道，度于西海，至於北海。南、西、北方諸小國王奉迎啟請，亦如東方廣說。於是金輪寶，聖王隨從，度于北海，還至王宮正治殿上，住虛空中，是為轉輪聖王出興於世，金輪寶現於世間。
「云何為轉輪聖王出興於世，白象寶現於世間？若剎利灌頂大王純色之象，其色鮮好，七支拄地，聖王見已，心則欣悅，今此寶象，來應於我，告善調象師，令速調此寶象，調已送來。像師受命，不盈一日，像即調伏，一切調伏相悉皆具足，猶如余象經年調者，今此象寶一日調伏亦復如是。調已送詣王所，上白大王：『此像已調，唯王自知時。』爾時，聖王觀察此象調相已備，即乘寶象，于晨旦時周行四海，至日中時還歸王宮，是名轉輪聖王出興於世，如此象寶現於世間。
「何等為轉輪聖王出興於世，馬寶現於世間？轉輪聖王所有馬寶純一青色，烏頭澤尾，聖王見馬，心生欣悅，今此神馬來應我故，付調馬師，令速調之，調已送來
現代漢語譯本：聖王回答說：『各位聚落的首領！你們現在只需好好教化你們的國民，如果有不順從的，就來告訴我，我會依法教化他們，不要做非法的事情，也要讓國民好好地改正非法行為，如果能這樣，就是聽從我的教化。』於是聖王從東海出發，沿著古代聖王的道路，到達南海；到達南海后，渡過南海，到達西海；沿著古代聖王的道路，渡過西海，到達北海。南方、西方、北方的小國王們都前來迎接並請求歸附，情況和東方的情況大致相同。於是金輪寶，聖王跟隨它，渡過北海，回到王宮的正治殿上，停留在虛空中，這就是轉輪聖王出現於世，金輪寶顯現於世間。 『什麼是轉輪聖王出現於世，白象寶顯現於世間呢？如果剎帝利灌頂大王擁有一頭純色的象，顏色鮮艷美好，七個部位都著地，聖王看到后，心中非常高興，認為這頭寶像是來應和自己的，就告訴善於調象的馴象師，讓他儘快調教這頭寶象，調教好後送來。馴象師接受命令，不到一天，這頭象就被調教馴服了，一切調伏的特徵都具備了，就像其他像需要經過多年調教一樣，而這頭象寶一天就調教好了。調教好後送到國王那裡，稟告大王：『這頭像已經調教好了，請大王自行決定何時使用。』這時，聖王觀察這頭象的調教情況已經完備，就騎上寶象，在早晨時分巡視四海，到中午時分回到王宮，這就是轉輪聖王出現於世，這樣的象寶顯現於世間。 『什麼是轉輪聖王出現於世，馬寶顯現於世間呢？轉輪聖王擁有的馬寶是純一的青色，頭是烏黑的，尾巴光澤，聖王看到這匹馬，心中非常高興，認為這匹神馬是來應和自己的，就交給馴馬師，讓他儘快調教它，調教好後送來。
English version: The holy king replied, 『Leaders of the settlements! You should now focus on educating your people well. If there are any who do not obey, they should come and report to me. I will educate them according to the law. Do not do anything unlawful, and also guide your people to correct their unlawful behavior. If you do this, you are following my teachings.』 Then, the holy king departed from the East Sea, following the path of the ancient holy kings, and reached the South Sea. Upon reaching the South Sea, he crossed it and arrived at the West Sea. Following the path of the ancient holy kings, he crossed the West Sea and reached the North Sea. The small kings of the South, West, and North came to welcome him and requested to submit, similar to what happened in the East. Then, the golden wheel treasure, with the holy king following it, crossed the North Sea and returned to the main hall of the palace, hovering in the air. This is the appearance of the Chakravartin king in the world, and the manifestation of the golden wheel treasure. 『What is the appearance of the Chakravartin king in the world, and the manifestation of the white elephant treasure? If a Kshatriya king has a pure-colored elephant, with a bright and beautiful color, and its seven limbs touching the ground, the holy king, upon seeing it, will be very pleased, thinking that this treasure elephant has come to respond to him. He will then tell the skilled elephant trainer to quickly train this treasure elephant and send it to him after it is trained. The trainer, upon receiving the order, will have the elephant trained and subdued in less than a day. All the signs of training will be complete, just as other elephants are trained over many years. This treasure elephant is trained in one day. After it is trained, it is sent to the king, and the trainer reports to the king, 『This elephant is trained, it is up to the king to decide when to use it.』 At that time, the holy king, observing that the elephant is fully trained, will ride the treasure elephant and tour the four seas in the morning, returning to the palace by noon. This is the appearance of the Chakravartin king in the world, and the manifestation of such an elephant treasure. 『What is the appearance of the Chakravartin king in the world, and the manifestation of the horse treasure? The horse treasure of the Chakravartin king is of a pure blue color, with a black head and a glossy tail. The holy king, upon seeing the horse, will be very pleased, thinking that this divine horse has come to respond to him. He will then hand it over to the horse trainer, telling him to quickly train it and send it to him after it is trained.』
。馬師奉教，不盈一日，其馬即調，猶如余馬經年調者，馬寶調伏亦復如是。知馬調已，還送奉王，白言：『大王！此馬已調。』爾時，聖王觀察寶馬調相已備，于晨旦時乘此寶馬周行四海，至日中時還歸王宮，是名轉輪聖王出興於世，馬寶現於世間。
「何等為轉輪聖王出興於世，摩尼珠寶現於世間？若轉輪聖王所有寶珠，其形八楞，光澤明照，無諸類隙，于王宮內，常為燈明。轉輪聖王察試寶珠，陰雨之夜，將四種兵入于園林，持珠前導，光明照耀，面一由旬，是為轉輪聖王出興於世，摩尼寶珠現於世間。
「何等為轉輪聖王出興於世，賢玉女寶現於世間？轉輪聖王所有玉女，不黑不白、不長不短、不粗不細、不肥不瘦，支體端正，寒時體暖、熱時體涼，身體柔軟如迦陵伽衣，身諸毛孔，出栴檀香，口鼻出息，作優缽羅香。后臥先起，瞻王意色，隨宜奉事，軟言愛語，端心正念，發王道意，心無違越，況復身、口，是為轉輪聖王寶女。
「云何為轉輪聖王主藏臣寶現於世間？謂轉輪聖王主藏大臣本行施故，生得天眼，能見伏藏，有主無主、若水若陸、若遠若近，悉能見之，轉輪聖王須珍寶，即便告敕，隨王所須，輒以奉上
現代漢語譯本：馬師接受教導，不到一天，那馬就被馴服了，就像別的馬經過多年馴服一樣，馬寶的馴服也是如此。知道馬已經馴服后，就送還給國王，稟告說：『大王！這馬已經馴服了。』那時，聖王觀察寶馬馴服的相貌已經完備，在早晨時乘坐這寶馬周遊四海，到中午時返回王宮，這就是轉輪聖王出現於世，馬寶顯現於世間。 現代漢語譯本：『什麼叫做轉輪聖王出現於世，摩尼珠寶顯現於世間？如果轉輪聖王所有的寶珠，它的形狀是八個棱角，光澤明亮，沒有各種瑕疵，在王宮內，常常作為燈光照明。轉輪聖王檢驗寶珠，在陰雨的夜晚，帶領四種軍隊進入園林，拿著寶珠在前面引導，光明照耀，覆蓋一由旬的範圍，這就是轉輪聖王出現於世，摩尼寶珠顯現於世間。』 現代漢語譯本：『什麼叫做轉輪聖王出現於世，賢玉女寶顯現於世間？轉輪聖王所有的玉女，不黑不白、不長不短、不粗不細、不肥不瘦，肢體端正，寒冷時身體溫暖、炎熱時身體涼爽，身體柔軟像迦陵伽衣，身上的毛孔，散發出栴檀香，口鼻呼出的氣息，散發出優缽羅香。她總是后睡先起，觀察國王的臉色，隨時侍奉，輕聲細語，溫柔愛語，心思端正，念頭純正，啓發國王的治國之道，心中沒有違背，更何況是身、口，這就是轉輪聖王的寶女。』 現代漢語譯本：『什麼叫做轉輪聖王主藏臣寶顯現於世間？就是轉輪聖王的主藏大臣因為前世的佈施行為，生來就具有天眼，能夠看見隱藏的寶藏，無論是有主的還是無主的，無論是水裡的還是陸地的，無論是遠的還是近的，都能夠看見。轉輪聖王需要珍寶，就下令，大臣就按照國王所需要的，立即奉上。』
English version: The horse trainer, upon receiving instruction, in less than a day, had the horse trained, just as other horses are trained over years. The taming of the horse treasure was also like this. Knowing the horse was trained, he returned it to the king, reporting, 'Your Majesty! This horse is trained.' At that time, the holy king, observing that the horse treasure's trained appearance was complete, in the morning rode this horse treasure around the four seas, returning to the palace by noon. This is called the appearance of the Wheel-Turning Holy King in the world, and the manifestation of the horse treasure in the world. English version: 'What is meant by the Wheel-Turning Holy King appearing in the world, and the manifestation of the Mani jewel in the world? If the Wheel-Turning Holy King possesses a jewel, its shape is eight-sided, its luster is bright, without any flaws, and within the palace, it constantly serves as a light. The Wheel-Turning Holy King tests the jewel, and on a rainy night, leads the four kinds of troops into the garden, holding the jewel in front to guide them, its light shining, covering a yojana in area. This is the appearance of the Wheel-Turning Holy King in the world, and the manifestation of the Mani jewel in the world.' English version: 'What is meant by the Wheel-Turning Holy King appearing in the world, and the manifestation of the virtuous jade maiden treasure in the world? The jade maiden of the Wheel-Turning Holy King is neither black nor white, neither tall nor short, neither coarse nor fine, neither fat nor thin, her limbs are well-proportioned, her body is warm in cold weather and cool in hot weather, her body is as soft as a Kalinga garment, the pores of her body emit sandalwood fragrance, and the breath from her mouth and nose emits the fragrance of the blue lotus. She always goes to bed later and rises earlier, observing the king's expression, serving him at all times, speaking softly and lovingly, with a sincere heart and righteous thoughts, inspiring the king's path of governance, and never deviating in her heart, let alone in her body and speech. This is the treasure maiden of the Wheel-Turning Holy King.' English version: 'What is meant by the Wheel-Turning Holy King's chief treasurer treasure appearing in the world? It refers to the chief treasurer of the Wheel-Turning Holy King, who, due to his past acts of giving, is born with divine eyes, able to see hidden treasures, whether they are owned or unowned, whether in water or on land, whether far or near, he can see them all. When the Wheel-Turning Holy King needs treasures, he gives an order, and the minister immediately offers them according to the king's needs.'
。於是聖王有時試彼大臣，觀其所能，