T02n0100_別譯雜阿含經
大正藏第 02 冊 No. 0100 別譯雜阿含經
No. 100
別譯雜阿含經卷第一
失譯人名今附秦錄
初誦第一
（一）
如是我聞：
一時，佛在彌絺羅國庵婆羅園。爾時，尊者善生初始出家，剃除鬚髮，來詣佛所，頂禮佛足，在一面坐。佛告諸比丘：「此族姓子善生，有二種端嚴：一容貌瑰偉，天姿挺特。二能剃除鬚髮，身服法衣，深信家法會歸無常，出家學道，盡諸煩惱，具足無漏心得解脫，慧得解脫，身證無為，生死永盡，梵行已立，不受後有。」
佛說是已，即說偈言：
「比丘常寂定， 除欲離生死， 住最後邊身， 能破于魔軍， 修心斷諸結， 端正無等倫。」
佛說是經已，諸比丘聞佛所說，歡喜奉行。
（二）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，世尊與無央數大眾圍繞說法。當於爾時，有一比丘，容色憔悴，無有威德，來詣佛所，頂禮佛足，叉手合掌，向諸比丘，在一面坐。時，諸比丘皆作是念：「今此比丘，何故如是顏容毀悴，無有威德？」世尊爾時知諸比丘心之所念，即告之言：「汝諸比丘，見彼比丘禮我已不？」時，諸比丘白佛言：「世尊！唯然已見
現代漢語譯本 如是我聞： 一時，佛在彌絺羅國庵婆羅園。當時，尊者善生剛出家，剃除了鬚髮，來到佛陀所在的地方，頂禮佛足，在一旁坐下。佛陀告訴眾比丘：『這位善生，有兩種端莊之處：一是容貌俊美，天資卓越。二是能夠剃除鬚髮，身穿法衣，深信世間萬物終將歸於無常，出家修道，斷除一切煩惱，具足無漏的解脫，以智慧獲得解脫，親身證悟無為的境界，生死輪迴永遠終結，清凈的修行已經確立，不再受後世的生命。』 佛陀說完這些話，就說了偈語： 『比丘常住寂靜禪定， 斷除慾望，脫離生死， 安住于最後的身軀， 能夠摧破魔的軍隊， 修習心念，斷除一切束縛， 端正莊嚴，無與倫比。』 佛陀說完這部經，眾比丘聽聞佛陀所說，歡喜地奉行。 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，世尊被無數的大眾圍繞著說法。那時，有一位比丘，面容憔悴，沒有威儀，來到佛陀所在的地方，頂禮佛足，雙手合掌，面向眾比丘，在一旁坐下。當時，眾比丘都這樣想：『這位比丘，為什麼會這樣面容憔悴，沒有威儀呢？』世尊當時知道眾比丘心中所想，就告訴他們說：『你們這些比丘，看到那位比丘禮拜我了嗎？』當時，眾比丘對佛陀說：『世尊！是的，我們看到了。』
English version Thus have I heard: At one time, the Buddha was in the Ambara Garden in the country of Mithila. At that time, the venerable Sudatta had just left home, shaved his head and beard, and came to where the Buddha was, bowed at his feet, and sat to one side. The Buddha told the monks, 'This son of a good family, Sudatta, has two kinds of excellence: first, his appearance is magnificent, and his natural talent is outstanding. Second, he is able to shave his head and beard, wear the Dharma robes, deeply believe that all things in the world will eventually return to impermanence, leave home to cultivate the Way, cut off all afflictions, possess the taintless liberation, attain liberation through wisdom, personally realize the unconditioned state, the cycle of birth and death is forever ended, pure practice has been established, and he will no longer be subject to future lives.' After the Buddha finished speaking, he spoke a verse: 'A monk always dwells in tranquil meditation, Cuts off desires and escapes birth and death, Abides in his final body, Is able to destroy the army of Mara, Cultivates his mind and cuts off all bonds, Is upright and dignified, without equal.' 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 in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the World Honored One was surrounded by countless people, teaching the Dharma. At that time, there was a monk, with a haggard face and no dignity, who came to where the Buddha was, bowed at his feet, put his palms together, faced the monks, and sat to one side. At that time, all the monks thought, 'Why is this monk so haggard and without dignity?' The World Honored One, knowing what the monks were thinking, told them, 'You monks, did you see that monk bow to me?' At that time, the monks said to the Buddha, 'World Honored One! Yes, we saw him.'
。」佛復告言：「汝等今者勿于彼所生下劣想。何以故？彼比丘者，所作已辦，獲阿羅漢，舍于重擔，盡諸有結，得正解脫。而今汝等，不應于彼生輕賤想。汝等若當知見如我，然後乃可籌量于彼。若妄稱量，則為自損。」
爾時，世尊即說偈言：
「孔雀雖以色嚴身， 不如鴻鵠能高飛， 外形雖有美儀容， 未若斷漏功德尊。 今此比丘猶良馬， 能善調伏其心行， 斷欲滅結離生死， 受後邊身壞魔軍。」
佛說是已，諸比丘等，聞佛所說，歡喜奉行。
（三）
如是我聞：
一時，佛住王舍城迦蘭陀竹林。爾時，提婆達多獲得四禪，而作是念：「此摩竭提國誰為最勝？」覆自思惟：「今日太子阿阇世者，當紹王位，我今若得調伏彼者，則能控御一國人民。」時，提婆達多作是念已，即往詣阿阇世所，化作象寶，從門而入，非門而出。又化作馬寶，亦復如是。又復化作沙門，從門而入，飛虛而出。又化作小兒，眾寶瓔珞，莊嚴其身，在阿阇世膝上。時，阿阇世抱取嗚唼，唾其口中。提婆達多貪利養故，即咽其唾。提婆達多變小兒形，還伏本身。時，阿阇世見是事已，即生邪見，謂提婆達多神通變化，逾於世尊
現代漢語譯本：佛陀又告訴他們說：『你們現在不要對那位比丘產生輕視的想法。為什麼呢？因為那位比丘已經完成了他所要做的事情，獲得了阿羅漢的果位，放下了沉重的負擔，斷盡了一切煩惱的束縛，得到了真正的解脫。所以你們不應該對他產生輕視的想法。你們如果能夠像我一樣瞭解他，才可以去衡量他。如果妄加評判，只會損害自己。』 現代漢語譯本：當時，世尊就說了偈語： 現代漢語譯本：『孔雀雖然用美麗的羽毛裝飾身體，卻不如鴻鵠能夠高飛；外表雖然有美好的儀容，卻不如斷除煩惱的功德尊貴。現在的這位比丘就像良馬一樣，能夠很好地調伏自己的心念行為，斷除慾望，滅盡煩惱，脫離生死輪迴，接受最後一次的身體，摧毀魔軍。』 現代漢語譯本：佛陀說完這些話后，眾比丘聽了佛陀的教誨，都歡喜地遵照執行。 現代漢語譯本：（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林。當時，提婆達多獲得了四禪的境界，心中想：『在這個摩揭陀國，誰是最強大的呢？』他反覆思考後認為：『現在太子阿阇世將要繼承王位，如果我能夠調伏他，就能控制整個國家的人民。』當時，提婆達多有了這個想法后，就前往阿阇世那裡，變化成一頭寶象，從門進入，又從不是門的地方出去。他又變化成一匹寶馬，也是這樣。他又變化成一個沙門，從門進入，然後飛到空中離開。他又變化成一個小孩，身上佩戴著各種珍寶瓔珞，裝飾著身體，坐在阿阇世的膝蓋上。當時，阿阇世抱起小孩親吻，並把唾液吐到小孩的口中。提婆達多因為貪圖供養，就吞下了他的唾液。提婆達多變回小孩的形態，又恢復了原來的樣子。當時，阿阇世看到這些事情后，就產生了邪見，認為提婆達多的神通變化超過了世尊。
English version: The Buddha further said, 'You should not harbor any inferior thoughts about that bhikkhu. Why? Because that bhikkhu has completed what he needed to do, attained the state of an Arhat, laid down his heavy burden, exhausted all the bonds of existence, and achieved true liberation. Therefore, you should not have any contemptuous thoughts about him. Only if you understand him as I do can you measure him. If you make reckless judgments, you will only harm yourselves.' English version: At that time, the World Honored One spoke in verse: English version: 'Though a peacock adorns itself with beautiful feathers, it is not as capable of high flight as a swan. Though one may have a beautiful appearance, it is not as noble as the merit of one who has eradicated defilements. This bhikkhu is like a fine horse, able to well-tame his mind and actions, severing desires, extinguishing bonds, escaping the cycle of birth and death, receiving his last body, and destroying the army of Mara.' English version: After the Buddha spoke these words, the bhikkhus, having heard the Buddha's teachings, joyfully followed them. English version: (Three) English version: Thus have I heard: English version: At one time, the Buddha was dwelling in the Kalanda Bamboo Grove in Rajagriha. At that time, Devadatta had attained the four dhyanas and thought, 'Who is the most powerful in this Magadha country?' After pondering, he thought, 'Now Prince Ajatasatru will succeed to the throne. If I can subdue him, I will be able to control the people of the entire country.' Having had this thought, Devadatta went to Ajatasatru and transformed himself into a precious elephant, entering through the gate and exiting through a non-gate. He then transformed himself into a precious horse, doing the same. He then transformed himself into a shramana, entering through the gate and flying away into the sky. He then transformed himself into a child, adorned with various precious jewels and ornaments, sitting on Ajatasatru's lap. Ajatasatru embraced the child and kissed him, spitting saliva into the child's mouth. Devadatta, out of greed for offerings, swallowed the saliva. Devadatta then transformed back from the child's form to his original form. When Ajatasatru saw these things, he developed wrong views, thinking that Devadatta's supernatural powers surpassed those of the World Honored One.
。時，阿阇世于提婆達多所，深生敬信，日送五百車食而以與之。提婆達多與其徒眾五百人，俱共受其供。
時，有眾多比丘，著衣持缽入城乞食。飲食已訖，往詣佛所，白佛言：「世尊！向以時到，入城乞食，見提婆達多招集遠近，大獲供養。」佛告諸比丘：「汝等不應于提婆達所，生愿羨心。所以者何？此提婆達必為利養之所傷害。譬如芭蕉生實則死，蘆竹𤝙𤡣，騾懷妊等，亦復如是。提婆達多得於利養，如彼無異。提婆達多愚癡無智，不識義理，長夜受苦。是故汝等，若見於彼提婆達多為于利養之所危害，宜應捨棄貪求之事，審諦觀察，當作是解，莫貪利養。」即說偈言：
「芭蕉生實死， 蘆竹葦亦然， 貪利者如是， 必能自傷損。 而此利養者， 當爲衰損減， 嬰愚為利養， 能害於凈善。 譬如多羅樹， 斬則更不生。」
佛說此經已，諸比丘聞佛所說，歡喜奉行。
（四）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，眾多比丘，食時已到，著衣持缽入城乞食。時，諸比丘聞釋子象首比丘在於城內遇病命終，食訖回還，往至佛所，禮佛足已，在一面坐
現代漢語譯本：當時，阿阇世對提婆達多非常敬信，每天送五百車食物給他。提婆達多和他的五百個弟子一起接受這些供養。 當時，有很多比丘，穿著袈裟，拿著缽進入城裡乞食。吃完飯後，他們來到佛陀那裡，對佛陀說：『世尊！剛才到了乞食的時間，我們進城乞食，看到提婆達多招攬了遠近的人，得到了大量的供養。』佛陀告訴眾比丘：『你們不應該對提婆達多產生羨慕之心。這是為什麼呢？因為提婆達多必定會被利養所傷害。就像芭蕉樹結果實就會枯死，蘆葦和竹子結實也會枯萎，騾子懷孕也是一樣。提婆達多得到利養，就像它們一樣。提婆達多愚癡無知，不明白道理，將長久遭受痛苦。所以你們，如果看到提婆達多被利養所危害，就應該捨棄貪求之心，仔細觀察，應當這樣理解，不要貪圖利養。』佛陀就說了偈語： 『芭蕉樹結果實就會枯死，蘆葦和竹子也是這樣，貪圖利養的人也是這樣，必定會自我傷害。而這些利養，將會導致衰敗和減少，愚昧的人爲了利養，會損害清凈和善良。就像多羅樹一樣，砍斷了就不會再生長。』 佛陀說完這部經后，眾比丘聽了佛陀所說，歡喜地奉行。 （四） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有很多比丘，到了吃飯的時間，穿著袈裟，拿著缽進入城裡乞食。當時，眾比丘聽說釋迦族的象首比丘在城裡生病去世了，吃完飯後他們返回，來到佛陀那裡，禮拜佛足后，在一旁坐下。
English version: At that time, Ajatasattu had deep faith in Devadatta and sent him five hundred cartloads of food daily. Devadatta and his five hundred disciples all received these offerings. At that time, many monks, wearing their robes and carrying their bowls, entered the city to beg for food. After eating, they went to the Buddha and said to him, 'Venerable One, earlier, when it was time to beg for food, we entered the city and saw Devadatta gathering people from far and near, receiving great offerings.' The Buddha told the monks, 'You should not feel envious of Devadatta. Why is that? Because Devadatta will surely be harmed by these gains. It is like a banana tree that dies when it bears fruit, or reeds and bamboo that wither when they bear fruit, or a mule that is pregnant. Devadatta's gains are like these. Devadatta is foolish and ignorant, not understanding the principles, and will suffer for a long time. Therefore, if you see Devadatta being harmed by gains, you should abandon the desire for gain, observe carefully, and understand this, do not be greedy for gain.' Then the Buddha spoke a verse: 'The banana tree dies when it bears fruit, so do reeds and bamboo. Those who are greedy for gain are like this, they will surely harm themselves. And these gains will lead to decline and decrease. The foolish, for the sake of gain, harm purity and goodness. Like the palmyra tree, once cut down, it will not grow again.' After the Buddha finished speaking this sutra, the monks, having heard what the Buddha said, joyfully practiced it. (Four) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, many monks, when it was time to eat, wearing their robes and carrying their bowls, entered the city to beg for food. At that time, the monks heard that the Sakyan monk Elephant Head had fallen ill and died in the city. After eating, they returned and went to the Buddha, bowed at his feet, and sat down to one side.
。白佛言：「世尊！我等比丘，晨朝著衣持缽，入城乞食，聞象首比丘其命已終，唯愿世尊為我解說象首比丘為生何處？受何果報？」佛告諸比丘：「夫能增長三非法者，身壞命終，必墮地獄。云何名為三種非法？所謂增長慳貪、愚癡、瞋恚。今此比丘犯三非法，比丘當知，墮于地獄。」
爾時，世尊即說偈言：
「若生不善心， 成就貪瞋癡， 此身自作惡， 還復害於己， 如芭蕉生實， 自害於其身。 若無貪瞋癡， 是名為智慧， 不害於己身， 是名勝丈夫。 是以應除斷， 貪瞋癡大患。」
時，諸比丘聞佛所說，歡喜奉行。
（五）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，長老難陀著鮮凈衣，執持好缽，意氣憍慢，陵蔑餘人，自貢高言：「我是佛弟姨母之子。」爾時眾多比丘往至佛所，頂禮佛足，在一面坐。白佛言：「世尊！難陀比丘著鮮潔衣，手持凈缽，稱是佛弟，云是姨子，內自憍慢，陵蔑餘人。」佛聞語已，遣一比丘往召難陀。時，一比丘受佛敕已，往至其所，語難陀言：「世尊喚汝。」難陀聞已，即詣佛所，頂禮佛足，在一面立
白佛說：『世尊！我們這些比丘，早上穿好衣服拿著缽，進城乞食，聽說象首比丘已經去世了，希望世尊為我們解釋象首比丘投生到哪裡？承受什麼樣的果報？』佛告訴眾比丘：『凡是增長三種非法的人，身壞命終后，必定墮入地獄。哪三種非法呢？就是增長慳貪、愚癡、瞋恚。現在這個比丘犯了這三種非法，比丘們應當知道，他墮入了地獄。』 當時，世尊就說了偈語： 『如果生起不善的心，成就貪婪、嗔恨、愚癡，這身體自己作惡，反而會傷害自己，就像芭蕉樹結果實，反而會傷害自身。如果沒有貪婪、嗔恨、愚癡，這就叫做智慧，不會傷害自身，這才是真正的丈夫。因此應當斷除，貪婪、嗔恨、愚癡這些大患。』 當時，眾比丘聽了佛所說，歡喜地奉行。 （五） 我是這樣聽說的： 一時，佛在舍衛國的祇樹給孤獨園。當時，長老難陀穿著鮮艷乾淨的衣服，拿著精美的缽，意氣驕傲，輕視別人，自高自大地說道：『我是佛的弟弟，是姨母的兒子。』當時，許多比丘來到佛的住所，頂禮佛足，在一旁坐下。他們對佛說：『世尊！難陀比丘穿著鮮艷乾淨的衣服，手裡拿著乾淨的缽，自稱是佛的弟弟，說是姨母的兒子，內心驕傲自滿，輕視別人。』佛聽了這些話，就派一個比丘去召見難陀。當時，一個比丘接受了佛的命令，來到難陀那裡，對難陀說：『世尊叫你。』難陀聽了，就來到佛的住所，頂禮佛足，在一旁站立。
The white Buddha said: 'World Honored One! We monks, in the morning, put on our robes and carry our bowls, enter the city to beg for food, and have heard that the monk Elephant Head has passed away. We wish that the World Honored One would explain to us where the monk Elephant Head was reborn? What kind of karmic retribution does he receive?' The Buddha told the monks: 'Those who increase the three non-dharmas, after their bodies break and their lives end, will surely fall into hell. What are the three non-dharmas? They are increasing miserliness, ignorance, and anger. Now this monk has committed these three non-dharmas, monks should know that he has fallen into hell.' At that time, the World Honored One spoke a verse: 'If one gives rise to an unwholesome mind, accomplishing greed, hatred, and ignorance, this body itself creates evil, and in turn harms itself, like a banana tree bearing fruit, which harms its own body. If there is no greed, hatred, and ignorance, this is called wisdom, it does not harm oneself, this is called a true man. Therefore, one should eliminate and cut off, the great afflictions of greed, hatred, and ignorance.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Five) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in Sravasti. At that time, the elder Nanda was wearing bright and clean clothes, holding a fine bowl, arrogant and haughty, looking down on others, and boastfully saying: 'I am the Buddha's brother, the son of his aunt.' At that time, many monks went to the Buddha's place, bowed at the Buddha's feet, and sat on one side. They said to the Buddha: 'World Honored One! The monk Nanda is wearing bright and clean clothes, holding a clean bowl, claiming to be the Buddha's brother, saying he is the son of his aunt, inwardly arrogant and looking down on others.' Having heard these words, the Buddha sent a monk to summon Nanda. At that time, a monk, having received the Buddha's order, went to Nanda's place and said to Nanda: 'The World Honored One calls for you.' Nanda, having heard this, went to the Buddha's place, bowed at the Buddha's feet, and stood on one side.
。
佛告難陀：「汝實著鮮潔衣，手持好缽，稱是佛弟姨母之子，憍慢於人，有是事不？」難陀答言：「實爾，世尊。」
佛告難陀：「汝今不應作如是事，汝今應當樂阿練若，處冢間樹下，納衣乞食。若是我弟姨母所生，應當修行如是等事。」
爾時，世尊即說偈言：
「我當云何見？ 難陀樂苦行， 如彼阿練若， 冢間坐乞食， 山林閑靜處， 舍欲而入定。」
佛說是偈已，諸比丘聞佛所說，歡喜奉行。
（六）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，尊者難陀往至佛所，頂禮佛足，在一面坐。爾時，世尊告諸比丘：「善說法中，難陀比丘最為第一。容儀端正，豪姓之子，難陀比丘最為第一。能捨盛欲，難陀比丘最為第一。收攝諸根，飲食知量，于初后夜精勤修道，修念覺意，常現在前，難陀比丘最為第一。云何名難陀比丘能攝諸根？不著色聲香味觸法，是名難陀能攝諸根。云何名難陀比丘飲食知量？食以止飢，不為色力，為修梵行，裁自取足，如似脂車。又如治癰，不為色力，肥鮮端正，是名難陀飲食知量。云何名難陀比丘于初后夜精勤修道？晝則經行，夜則坐禪，除陰蓋心
現代漢語譯本 佛陀告訴難陀：『你確實穿著乾淨鮮亮的衣服，手裡拿著精美的缽，自稱是佛陀的弟弟和姨母的兒子，就驕傲自滿，輕視他人，有這回事嗎？』難陀回答說：『確實如此，世尊。』 佛陀告訴難陀：『你現在不應該做這樣的事，你現在應當喜歡住在寂靜的處所，在墳地或樹下，穿著粗布衣，乞食為生。如果是我弟弟和姨母所生的，就應當修行這些事情。』 當時，世尊就說了偈語： 『我應當如何看待？難陀喜歡苦行，像那些住在寂靜處所的人一樣，在墳地坐著乞食，在山林安靜的地方，捨棄慾望而進入禪定。』 佛陀說完這偈語后，眾比丘聽了佛陀所說，都歡喜地奉行。 （六） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，尊者難陀來到佛陀那裡，頂禮佛足，在一旁坐下。當時，世尊告訴眾比丘：『在善於說法的人中，難陀比丘最為第一。容貌端正，出身豪門，難陀比丘最為第一。能夠捨棄強烈的慾望，難陀比丘最為第一。能夠收攝諸根，飲食知量，在初夜和后夜精勤修道，修習念覺意，常使正念現前，難陀比丘最為第一。』 『什麼叫做難陀比丘能夠收攝諸根？不執著於色、聲、香、味、觸、法，這就叫做難陀能夠收攝諸根。什麼叫做難陀比丘飲食知量？吃飯是爲了止飢，不是爲了貪圖美味，而是爲了修行梵行，僅僅滿足所需，就像塗油的車軸一樣。又像治療癰瘡一樣，不是爲了貪圖美味，肥美新鮮，這就叫做難陀飲食知量。什麼叫做難陀比丘在初夜和后夜精勤修道？白天則經行，夜晚則坐禪，去除心中的五蓋』
English version The Buddha said to Nanda, 'Is it true that you wear clean and bright clothes, hold a fine bowl, and, claiming to be the Buddha's brother and aunt's son, are arrogant and look down on others?' Nanda replied, 'It is true, O Blessed One.' The Buddha said to Nanda, 'You should not act in this way now. You should now delight in living in secluded places, in graveyards or under trees, wearing coarse clothes, and begging for food. If you are born of my brother and aunt, you should practice these things.' At that time, the Blessed One spoke these verses: 'How should I see? Nanda delights in ascetic practices, like those who live in secluded places, sitting and begging for food in graveyards, in quiet places in the mountains and forests, abandoning desires and entering into meditation.' After the Buddha spoke these verses, the monks, having heard what the Buddha said, joyfully practiced accordingly. (6) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Venerable Nanda went to the Buddha, bowed at his feet, and sat down to one side. At that time, the Blessed One said to the monks, 'Among those who are good at teaching the Dharma, the monk Nanda is the foremost. In appearance and being born of a noble family, the monk Nanda is the foremost. In being able to abandon strong desires, the monk Nanda is the foremost. In controlling his senses, knowing the measure of food, diligently practicing the path in the early and late watches of the night, cultivating mindfulness, and keeping it present, the monk Nanda is the foremost.' 'What is meant by the monk Nanda being able to control his senses? Not being attached to form, sound, smell, taste, touch, and mental objects, this is called Nanda being able to control his senses. What is meant by the monk Nanda knowing the measure of food? Eating to stop hunger, not for the sake of deliciousness, but for the sake of practicing the holy life, merely satisfying what is needed, like a greased axle. And like treating a boil, not for the sake of deliciousness, fat, or freshness, this is called Nanda knowing the measure of food. What is meant by the monk Nanda diligently practicing the path in the early and late watches of the night? During the day, he walks, and at night, he sits in meditation, removing the five hindrances from his mind.'
。于其初夜，洗足已訖，正身端坐，繫念在前，入于禪定，訖于初夜。又于中夜，右脅著地，足足相累，繫心在明，修念覺意。於後夜初，正身端坐，繫念在前。而此難陀于初后夜專心行道，等無有異。族姓子，難陀得最上念覺，難陀比丘撿心不散，正觀東方，南西北方，亦復如是。撿心觀察，不令錯亂。苦受、樂受、不苦不樂受，悉知緣起，知此諸受起滅久近。亦知諸想起滅因緣，亦知諸覺當住起滅因緣。令諸比丘當作是學，守攝諸根，飲食知量，初中后夜，精勤修習，修最上念覺，當如難陀。」
佛告諸比丘：「我今教汝學難陀比丘所修之行，設有比丘所修之行，猶如難陀，我今亦當教汝等學。」
爾時，世尊即說偈言：
「若能善攝諸根者， 亦能繫念節飲食， 是則名為有智人。 善知心起之體相， 難陀如是我所嘆， 汝等應當如是學。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（七）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，有比丘名曰窒師，是佛姑子。恃佛故，恒懷憍慢，不敬長老有德比丘，無有慚愧，每常多言。若諸比丘少有所說，便生瞋恚。時，諸比丘見其如是，往詣佛所，合掌禮足，在一面坐
現代漢語譯本：在第一個夜晚，他洗完腳后，端正身體坐好，集中意念於前方，進入禪定，直到第一個夜晚結束。在半夜時分，他右側臥地，雙腳交疊，將心專注于光明，修習念覺意。在後半夜開始時，他端正身體坐好，集中意念於前方。而難陀在初夜和后夜都專心修行，沒有絲毫懈怠。族姓子，難陀獲得了最上等的念覺，難陀比丘能夠控制自己的心不散亂，正觀東方，南方、西方、北方也是如此。他控制自己的心進行觀察，不讓它錯亂。對於苦受、樂受、不苦不樂受，他都清楚地知道它們的緣起，知道這些感受的生起、滅去、持續時間的長短。他也知道各種想法的生起、滅去的因緣，也知道各種覺受的住留、生起、滅去的因緣。要讓各位比丘這樣學習，守護好自己的感官，飲食有節制，在初夜、中夜、后夜，精勤修習，修習最上等的念覺，應當像難陀一樣。」 佛陀告訴各位比丘：『我現在教導你們學習難陀比丘所修行的行為，如果有比丘所修行的行為，像難陀一樣，我現在也應當教導你們學習。』 當時，世尊就說了偈語： 『如果能夠很好地控制自己的感官，也能集中意念，節制飲食，這樣的人就叫做有智慧的人。能夠清楚地知道心的生起的狀態，難陀就像我所讚歎的那樣，你們應當像他那樣學習。』 佛陀說完這些話后，各位比丘聽了佛陀所說，歡喜地奉行。 （七） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位比丘名叫窒師，是佛陀的姑姑的兒子。他仗著佛陀的緣故，常常懷有驕慢之心，不尊敬年長的有德行的比丘，沒有慚愧之心，經常多言多語。如果各位比丘稍微說些什麼，他就會生氣。當時，各位比丘看到他這樣，就前往佛陀那裡，合掌行禮，在一旁坐下。
English version: In the first watch of the night, having washed his feet, he would sit upright, focusing his mind ahead, and enter into meditation, until the end of the first watch. In the middle watch of the night, he would lie down on his right side, with his feet overlapping, focusing his mind on clarity, and cultivate mindfulness of enlightenment. At the beginning of the last watch of the night, he would sit upright, focusing his mind ahead. And this Nanda, in the first and last watches of the night, would diligently practice the path, without any difference. Son of a noble family, Nanda attained the highest mindfulness of enlightenment. The monk Nanda could control his mind without distraction, observing the east, and likewise the south, west, and north. He would control his mind and observe, not letting it become confused. He clearly knew the arising of pleasant, unpleasant, and neutral feelings, knowing their origins, their arising, their passing away, and their duration. He also knew the causes and conditions for the arising and passing away of thoughts, and he knew the causes and conditions for the abiding, arising, and passing away of perceptions. Let the monks learn in this way, guarding their senses, being moderate in eating, and in the first, middle, and last watches of the night, diligently practice, cultivating the highest mindfulness of enlightenment, just like Nanda. The Buddha said to the monks, 'I now teach you to learn the practices of the monk Nanda. If there is a monk whose practices are like Nanda's, I should also teach you to learn them.' At that time, the World Honored One spoke these verses: 'If one can well control their senses, and also focus their mind and be moderate in eating, such a person is called wise. Knowing well the nature of the arising of the mind, Nanda is as I have praised him, you should learn like him.' After the Buddha finished speaking, the monks, having heard what the Buddha said, joyfully practiced it. (Seven) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, there was a monk named Tissa, who was the son of the Buddha's aunt. Relying on the Buddha's support, he was always arrogant, disrespectful to elder and virtuous monks, without any shame, and often spoke excessively. If the monks said anything, he would become angry. At that time, the monks, seeing him like this, went to the Buddha, bowed with their palms together, and sat to one side.
。白佛言：「世尊！窒師比丘常生憍慢，自說我是佛姑之子，輕慢諸餘長老比丘，恒多言說。若諸比丘少有所說，便生瞋忿。」
佛告諸比丘：「汝等今者可往喚彼窒師比丘。」諸比丘等受佛教已，往喚窒師。窒師受敕，即詣佛所，禮佛足已，在一面立。
如來爾時告窒師言：「汝見諸長宿比丘無恭敬心，無慚無愧，自多言說。若諸比丘少有所說，便生瞋忿。為實爾不？」窒師白言：「實爾，世尊。」
佛告窒師：「汝今若是我姑之子，應于宿德長老諸比丘深生恭敬，有慚有愧，應自少語。聞他所說，宜應忍受。」
爾時，世尊即說偈言：
「恒應修善莫生瞋， 若生瞋恚名不善。 窒師汝今於我所， 宜應斷瞋及憍慢， 習行諸善修梵行， 若如是者我慶悅。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（八）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，毗舍佉沙門般阇羅子于講堂上，集諸比丘而為說法，言辭圓滿，所說無滯，能令大眾聞者悅豫，聽之無厭，即得悟解。時，諸比丘聞其所說，踴躍歡喜，至心聽受，供養恭敬，撿心專意，聽其說法，不為利養及與名稱，應義才辯，無有窮盡，能令聞者憶持不忘，時，會大眾皆如是聽
現代漢語譯本：白佛說：『世尊！窒師比丘常常生起驕慢之心，自稱是佛的姑母之子，輕視其他年長的比丘，總是多言多語。如果其他比丘稍微說點什麼，他就會生氣發怒。』 佛告訴眾比丘：『你們現在可以去叫那個窒師比丘來。』眾比丘接受佛的教誨后，就去叫窒師。窒師接到命令，立即來到佛的住所，向佛行禮后，站在一旁。 這時，如來告訴窒師說：『你見到年長的比丘沒有恭敬心，沒有慚愧之心，自己卻多言多語。如果其他比丘稍微說點什麼，你就生氣發怒。是這樣嗎？』窒師回答說：『確實如此，世尊。』 佛告訴窒師：『你即使是我的姑母之子，也應該對年長有德行的比丘深懷恭敬之心，有慚愧之心，應該少說話。聽到別人說話，應該忍耐接受。』 這時，世尊就說了偈語： 『應當常常修習善行，不要生起嗔恨，如果生起嗔恨，就叫做不善。窒師你現在在我這裡，應該斷除嗔恨和驕慢，學習修行各種善行，修持清凈的梵行，如果能這樣，我會感到高興。』 佛說完這些話，眾比丘聽了佛的教誨，歡喜地奉行。 （八） 我是這樣聽說的： 一時，佛在舍衛國的祇樹給孤獨園。當時，毗舍佉沙門般阇羅子在講堂上，聚集眾比丘為他們說法，言辭圓滿，所說流暢無阻，能使大眾聽了感到喜悅，聽了不厭倦，立即就能領悟理解。當時，眾比丘聽他說法，踴躍歡喜，專心聽受，供養恭敬，集中精神，聽他說法，不是爲了利益供養和名聲，他的義理和辯才，無窮無盡，能使聽者記住不忘，當時，集會的大眾都這樣聽法。
English version: The white Buddha said, 'World Honored One! The monk Nitisara is always arrogant, claiming to be the son of the Buddha's aunt, looking down on other elder monks, and constantly talking too much. If other monks say even a little something, he gets angry and furious.' The Buddha told the monks, 'You can go and call that monk Nitisara now.' The monks, having received the Buddha's instruction, went to call Nitisara. Nitisara, upon receiving the order, immediately went to the Buddha's place, bowed at the Buddha's feet, and stood to one side. At that time, the Tathagata said to Nitisara, 'You show no respect for the elder monks, have no sense of shame, and talk too much yourself. If other monks say even a little something, you get angry and furious. Is this true?' Nitisara replied, 'It is true, World Honored One.' The Buddha told Nitisara, 'Even if you are the son of my aunt, you should have deep respect for the elder and virtuous monks, have a sense of shame, and should speak less. When you hear others speak, you should be patient and accept it.' At that time, the World Honored One spoke a verse: 'One should always cultivate goodness and not give rise to anger; if anger arises, it is called unwholesome. Nitisara, you are now here with me, you should cut off anger and arrogance, learn to practice all kinds of good deeds, and cultivate pure conduct; if you do so, I will be pleased.' After the Buddha finished speaking, the monks, having heard the Buddha's teachings, joyfully practiced them. (Eight) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the Shramana Vaisakha Panjaraputra was in the lecture hall, gathering the monks to preach the Dharma to them. His words were complete, his speech was fluent and unobstructed, able to make the assembly joyful upon hearing, never tiring of listening, and immediately able to understand. At that time, the monks, upon hearing his preaching, were joyful and delighted, listened attentively, made offerings with respect, focused their minds, and listened to his preaching, not for the sake of profit or fame. His meaning and eloquence were inexhaustible, able to make the listeners remember and not forget. At that time, the entire assembly listened in this way.
。有諸比丘往詣佛所，頂禮佛足，在一面立。白佛言：「世尊！毗舍佉比丘般阇羅子在講堂上為眾說法，不為利養、名稱、讚歎，應義辯才，無有窮盡，能令聞者憶持不忘。」
佛告諸比丘：「汝可往喚彼毗舍佉般阇羅子。」時，諸比丘受教，往喚毗舍佉。既受敕已，來詣佛所，頂禮佛足，在一面立。佛問毗舍佉言：「汝實集諸比丘為其說法，乃至令諸比丘至心聽受。有是事不？」答言：「實爾。」
佛贊之言：「善哉！善哉！毗舍佉！汝集諸比丘在講堂上為其說法，又復不為利養名稱，言辭圓滿，聞者歡喜，至心信受。汝自今已后，常應如是說法饒益。汝諸比丘，若多若少，應行二事：一者、應說法要。二者、若無所說，應當默然，不得論說諸餘俗事。汝等今者，莫輕默然。而默然者，有大利益。」
爾時，世尊即說偈言：
「若諸大眾中， 愚智共聚集， 若未有所說， 人則不別知； 若有所顯說， 然後乃別知。 是故汝今者， 常應說法要， 熾然於法炬， 豎立仙聖幢。 諸阿羅漢等， 咸妙法為幢； 諸仙勝人等， 以善語為幢。」
佛說是已，諸比丘等聞佛所說，歡喜奉行
現代漢語譯本：一些比丘來到佛陀所在的地方，向佛陀頂禮，然後站立在一旁。他們對佛陀說：『世尊！毗舍佉·般阇羅子比丘在講堂上為大眾說法，他不是爲了利益、名聲或讚揚，他的辯才符合義理，無窮無盡，能讓聽者記住而不忘。』 佛陀告訴眾比丘：『你們可以去叫毗舍佉·般阇羅子來。』當時，比丘們接受了教誨，去叫毗舍佉。他接受了命令后，來到佛陀所在的地方，向佛陀頂禮，然後站立在一旁。佛陀問毗舍佉：『你確實召集了眾比丘為他們說法，甚至讓眾比丘專心聽受，有這回事嗎？』他回答說：『確實如此。』 佛陀讚歎道：『好啊！好啊！毗舍佉！你召集眾比丘在講堂上為他們說法，而且不是爲了利益或名聲，你的言辭圓滿，聽者歡喜，真心信受。你從今以後，應當經常這樣說法來利益他人。你們眾比丘，無論多少，都應當實行兩件事：第一，應當宣說佛法要義；第二，如果沒有什麼可說的，就應當保持沉默，不得談論其他世俗之事。你們現在不要輕視沉默，因為沉默有很大的利益。』 當時，世尊就說了偈語： 『如果在大眾之中，愚笨和聰慧的人聚集在一起，如果還沒有說什麼，人們就無法分辨；如果有所顯說，然後才能分辨。所以你們現在，應當經常宣說佛法要義，點燃佛法的火炬，豎立聖賢的旗幟。諸位阿羅漢等，都以妙法為旗幟；諸位仙人勝者等，都以善語為旗幟。』 佛陀說完這些話后，眾比丘聽了佛陀的教誨，歡喜地奉行。
English version: Some monks went to where the Buddha was, bowed at his feet, and stood to one side. They said to the Buddha, 'Venerable Sir, the monk Visakha Panjalaraja is giving a discourse to the assembly in the lecture hall. He does not do it for gain, fame, or praise. His eloquence is in accordance with the meaning, and it is inexhaustible, enabling listeners to remember without forgetting.' The Buddha told the monks, 'You may go and summon that Visakha Panjalaraja.' At that time, the monks received the instruction and went to summon Visakha. Having received the order, he came to where the Buddha was, bowed at his feet, and stood to one side. The Buddha asked Visakha, 'Is it true that you gathered the monks to give them a discourse, even causing the monks to listen attentively? Is this the case?' He replied, 'It is true.' The Buddha praised him, saying, 'Excellent! Excellent, Visakha! You gather the monks in the lecture hall to give them a discourse, and you do not do it for gain or fame. Your words are complete, the listeners are delighted, and they sincerely believe and accept. From now on, you should always give discourses in this way to benefit others. You monks, whether many or few, should practice two things: first, you should proclaim the essence of the Dharma; second, if there is nothing to say, you should remain silent and not discuss other worldly matters. You should not now despise silence, for silence has great benefits.' At that time, the World Honored One spoke in verse: 'If in a great assembly, the foolish and the wise gather together, if nothing has been said, people cannot distinguish; if something is revealed and spoken, then they can distinguish. Therefore, you now should always proclaim the essence of the Dharma, ignite the torch of the Dharma, and erect the banner of the sages. All the Arhats and others, take the wonderful Dharma as their banner; all the victorious sages, take good speech as their banner.' After the Buddha had spoken these words, the monks, having heard the Buddha's teachings, joyfully practiced them.
。
（九）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。當於爾時，有眾多比丘集講堂中，各作衣服。時，有一年少比丘，出家未久，新受具戒，在僧中坐，不作僧衣。時，諸比丘作衣已訖，往至佛所，頂禮佛足，在一面坐。諸比丘白佛言：「世尊！我等比丘在講堂中裁作衣服，此年少比丘在僧中坐，不為眾僧造作衣服。」
佛告年少比丘言：「汝實不佐眾僧而作衣耶？」比丘白佛言：「世尊！我隨力所能，亦為僧作。」
爾時，世尊知彼比丘心之所念，告諸比丘：「汝等勿嫌年少比丘無所作也，彼比丘者，所作已辦，得阿羅漢，諸漏已盡，舍于重擔，獲于正智，心得解脫。」
爾時，世尊即說偈言：
「我涅槃法， 終不為彼， 懈怠無智， 之所獲得。 猶如良馬， 上大丈夫， 斷除愛結， 盡諸煩惱。 除祛四取， 獲于寂滅， 能壞魔軍， 住最後身。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（一〇）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時，有一比丘名曰長老，獨止一房，讚歎獨住。時，諸比丘往詣佛所，頂禮佛足，在一面坐。白佛言：「世尊！此長老比丘讚歎獨住、獨行、獨坐
現代漢語譯本 （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，有很多比丘聚集在講堂中，各自製作衣服。當時，有一位年輕的比丘，出家不久，剛受過具足戒，在僧團中坐著，沒有製作僧衣。當時，比丘們做完衣服后，來到佛陀那裡，頂禮佛足，在一旁坐下。比丘們對佛陀說：『世尊！我們比丘在講堂中裁剪製作衣服，這位年輕的比丘在僧團中坐著，沒有為僧團製作衣服。』 佛陀告訴年輕的比丘說：『你真的沒有幫助僧團製作衣服嗎？』比丘對佛陀說：『世尊！我盡我所能，也為僧團做了。』 當時，世尊知道那位比丘心中所想，告訴眾比丘：『你們不要嫌棄這位年輕的比丘沒有做事，這位比丘已經完成了他所要做的事，證得了阿羅漢果，各種煩惱都已斷盡，捨棄了重擔，獲得了真正的智慧，心已解脫。』 當時，世尊就說了偈語： 『我的涅槃之法， 終究不會被那些， 懈怠沒有智慧的人， 所獲得。 就像良馬， 是大丈夫所乘， 斷除了愛慾的束縛， 斷盡了各種煩惱。 除去了四種執取， 獲得了寂滅， 能夠摧毀魔軍， 住于最後之身。』 佛陀說完這些話，眾比丘聽了佛陀所說，歡喜地奉行。 （一〇） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位比丘名叫長老，獨自住在一個房間里，讚歎獨處。當時，眾比丘來到佛陀那裡，頂禮佛足，在一旁坐下。對佛陀說：『世尊！這位長老比丘讚歎獨住、獨行、獨坐』
English version (9) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, many monks gathered in the lecture hall, each making their robes. At that time, there was a young monk, not long after his ordination, newly received the full precepts, sitting in the Sangha, not making robes for the Sangha. At that time, the monks, having finished making their robes, went to the Buddha, bowed at his feet, and sat to one side. The monks said to the Buddha, 'Venerable One! We monks are cutting and making robes in the lecture hall, and this young monk is sitting in the Sangha, not making robes for the Sangha.' The Buddha said to the young monk, 'Is it true that you are not helping the Sangha to make robes?' The monk said to the Buddha, 'Venerable One! I have done what I could to help the Sangha.' At that time, the World Honored One, knowing what was in the monk's mind, said to the monks, 'Do not despise this young monk for not doing anything. This monk has completed what he had to do, attained Arhatship, all defilements are exhausted, he has cast off the burden, obtained true wisdom, and his mind is liberated.' At that time, the World Honored One spoke these verses: 'My Dharma of Nirvana, will never be attained by those, who are lazy and without wisdom. Like a fine horse, ridden by a great man, he has cut off the bonds of love, exhausted all afflictions. He has removed the four attachments, attained tranquility, able to destroy the army of Mara, and dwells in his last body.' Having spoken thus, the Buddha, the monks, having heard what the Buddha had said, joyfully practiced it. (10) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, there was a monk named Elder, who lived alone in a room, praising solitude. At that time, the monks went to the Buddha, bowed at his feet, and sat to one side. They said to the Buddha, 'Venerable One! This Elder monk praises living alone, walking alone, and sitting alone.'
。」
佛告比丘：「汝可喚彼長老比丘。」時，一比丘往至其所，語長老言：「世尊喚汝。」長老比丘受教敕已，來詣佛所，頂禮佛足，在一面立。
佛告長老：「汝實獨住，讚歎獨坐行法耶？」長老白佛言：「實爾，世尊。」佛復告言：「汝今云何樂於獨住，讚歎獨住？」長老白佛言：「世尊！我實獨入聚落，獨出獨坐。」佛復告言：「更有獨住，勝汝獨住。何等是耶？欲本干竭，來欲不起，現欲不生，是名婆羅門。無我、我所，斷于疑結，遠離諸入，滅于煩惱。」
爾時，世尊即說偈言：
「一切世間， 我悉知之。 捨棄一切， 盡諸愛結。 如此勝法， 名為獨住。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（一一）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，長老僧鉗從驕薩羅國遊行至舍衛國，到祇樹給孤獨園。爾時，本二知僧鉗來至舍衛國，著衣服瓔珞，種種莊嚴，攜將其子至僧鉗房。時，尊者僧鉗露地經行。到尊者所而語之言：「我子稚小，不能自活，故來相見尊者。」雖與相見，不共其語。第二第三，亦作是說。尊者僧鉗雖復相對，了不顧視，亦不與語。本二即言：「我來見爾，不共我語，此是爾子，爾自養活
現代漢語譯本：佛陀告訴比丘們：『你們可以去叫那位長老比丘來。』當時，一位比丘前往長老比丘那裡，告訴他：『世尊要見你。』長老比丘接受教誨后，來到佛陀面前，頂禮佛足，然後站立在一旁。 佛陀告訴長老：『你確實是獨自居住，讚歎獨坐的修行方法嗎？』長老回答佛陀說：『確實如此，世尊。』佛陀又問：『你現在是如何樂於獨住，讚歎獨住的呢？』長老回答佛陀說：『世尊！我確實是獨自進入村落，獨自出來，獨自坐著。』佛陀又說：『還有一種獨住，勝過你的獨住。那是什麼呢？就是慾望的根本已經枯竭，未來的慾望不再生起，現在的慾望也不產生，這才是真正的婆羅門。沒有『我』和『我所』的執著，斷除疑惑的束縛，遠離各種感官的誘惑，滅除煩惱。』 當時，世尊就說了偈語：『一切世間，我都完全瞭解。捨棄一切，斷盡所有愛慾的束縛。這樣的殊勝之法，才叫做獨住。』 佛陀說完這些話后，眾比丘聽了佛陀的教誨，都歡喜地奉行。 （一一） 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，長老僧鉗從驕薩羅國來到舍衛國，到達祇樹給孤獨園。當時，僧鉗的兩個舊相識來到舍衛國，他們穿著華麗的衣服和瓔珞，各種裝飾，帶著他們的孩子來到僧鉗的住所。當時，尊者僧鉗正在露天行走。他們走到尊者面前對他說：『我的孩子還小，不能自己生活，所以來見尊者。』雖然見了面，卻不和他說一句話。第二次、第三次，他們也這樣說。尊者僧鉗雖然面對著他們，卻完全不看他們，也不和他們說話。那兩個舊相識就說：『我們來見你，你卻不和我們說話，這是你的孩子，你自己養活吧！』
English version: The Buddha said to the monks, 'You may call that elder monk.' Then, one monk went to the elder monk and said, 'The World Honored One summons you.' The elder monk, having received the instruction, came to the Buddha, bowed at his feet, and stood to one side. The Buddha said to the elder, 'Is it true that you dwell alone, praising the practice of solitary sitting?' The elder replied to the Buddha, 'It is so, World Honored One.' The Buddha then asked, 'How do you now delight in dwelling alone, praising solitude?' The elder replied to the Buddha, 'World Honored One! I truly enter the village alone, come out alone, and sit alone.' The Buddha further said, 'There is another dwelling alone, superior to your dwelling alone. What is it? It is when the root of desire is withered, future desires do not arise, and present desires do not occur. This is what is called a Brahmin. Without attachment to 'self' or 'what belongs to self,' cutting off the bonds of doubt, distancing oneself from all sense inputs, and extinguishing afflictions.' At that time, the World Honored One spoke this verse: 'All the world, I know completely. Having abandoned all, having exhausted all bonds of love. Such a superior Dharma, is called dwelling alone.' After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully practiced them. (11) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the elder Sangkama came from the Kosala country to Shravasti, arriving at the Jeta Grove, Anathapindika's Park. At that time, two former acquaintances of Sangkama came to Shravasti, wearing fine clothes and necklaces, adorned in various ways, bringing their child to Sangkama's dwelling. At that time, the venerable Sangkama was walking in the open air. They went to the venerable one and said to him, 'My child is young and cannot live on his own, so we have come to see the venerable one.' Although they met, they did not speak a word to him. The second and third times, they said the same thing. Although the venerable Sangkama faced them, he did not look at them at all, nor did he speak to them. The two former acquaintances then said, 'We have come to see you, but you do not speak to us. This is your child, you should raise him yourself!'
。」著經行道頭，棄之而去，遠住遙看。爾時，尊者亦復不共子語。本二復自思念：「今此沙門善得解脫，能斷愛結。彼仙所斷，盡以獲得。」不滿所愿，還來取兒，負還向家。
爾時，世尊以凈天耳過於人耳，具聞僧鉗、本二所說。爾時，世尊即說偈言：
「見來亦不喜， 見去亦不憂， 舍除愛慾者， 最上婆羅門。 來時既不喜， 去時亦不憂， 離垢清凈行， 名智婆羅門。」
說是偈已，諸比丘聞佛所說，歡喜奉行。
善生及惡色 提婆並象首 二難陀、窒師 般阇羅、少年 長老並僧鉗
（一二）
如是我聞：
一時，佛住王舍城仙人山中。時，尊者阿難處於閑靜，默自思惟：「世尊昔來說三種香，所謂根、莖、華香，一切諸香，不出此三。然三種香，順風則聞，逆風不聞。」尊者阿難思惟是已，即從坐起，往至佛所，禮佛足畢，在一面立。白佛言：「世尊！我于曏者，獨處閑靜，默自思惟：『世尊所說根、莖、華等三種之香，眾香中上。然其香氣，順風則聞，逆則不聞。』世尊！頗覆有香，逆風順風皆能聞不？」
佛告阿難：「如是如是。世有好香，順逆皆聞
他們走到經行道的盡頭，便丟下孩子離開了，遠遠地看著。那時，尊者也不再和孩子說話。本二又自己思量：『現在這位沙門善於解脫，能夠斷除愛慾的束縛。他所斷除的，我們都得到了。』因為沒有達到願望，他們又回來抱起孩子，揹著他回家。 這時，世尊用清凈的天耳，超越了人耳的聽力，完全聽到了僧鉗和本二所說的話。當時，世尊就說了偈語： 『見到來時不歡喜，見到離去時不憂愁，捨棄愛慾的人，是最高貴的婆羅門。 來的時候不歡喜，去的時候也不憂愁，遠離污垢清凈修行的人，稱為有智慧的婆羅門。』 說完偈語后，眾比丘聽了佛所說的話，歡喜地奉行。 善生和惡色，提婆和象首，二難陀、窒師，般阇羅、少年，長老和僧鉗。 （一二） 我是這樣聽說的： 一時，佛住在王舍城的仙人山中。當時，尊者阿難獨自處於清靜之處，默默地思惟：『世尊過去說過三種香，即根香、莖香、花香，一切的香都離不開這三種。然而這三種香，順風時可以聞到，逆風時就聞不到。』尊者阿難思惟完畢，就從座位上起身，前往佛陀所在之處，禮拜佛足后，站在一旁。他稟告佛陀說：『世尊！我剛才獨自處於清靜之處，默默地思惟：『世尊所說的根香、莖香、花香這三種香，是眾香中最上等的。然而它們的香氣，順風時可以聞到，逆風時就聞不到。』世尊！是否還有一種香，無論順風逆風都能聞到呢？』 佛陀告訴阿難：『是的，是的。世間確實有好香，順風逆風都能聞到。』
They reached the end of the walking path, abandoned the child, and watched from afar. At that time, the Venerable One also did not speak to the child. The two thought to themselves, 'Now this Shramana is well liberated and can sever the bonds of desire. What he has severed, we have obtained.' Not fulfilling their wish, they returned to take the child, carrying him back home. At that time, the World Honored One, with his pure heavenly ear surpassing human ears, fully heard what Sangkhama and the two had said. Then, the World Honored One spoke these verses: 'Seeing one come, he is not pleased; seeing one go, he is not saddened. One who has abandoned desire is the highest Brahmin. When one comes, he is not pleased; when one goes, he is not saddened. One who practices pure conduct, free from defilement, is called a wise Brahmin.' After speaking the verses, the monks, having heard what the Buddha said, joyfully practiced accordingly. Good Birth and Evil Color, Deva and Elephant Head, the two Nandas, Tishya, Panjara, the Youth, the Elder, and Sangkhama. (One Two) Thus have I heard: At one time, the Buddha was dwelling on Mount Rishigiri in Rajagriha. At that time, the Venerable Ananda was in a quiet place, contemplating silently: 'The World Honored One has previously spoken of three kinds of fragrance, namely root, stem, and flower fragrance. All fragrances do not go beyond these three. However, these three fragrances can be smelled when the wind is favorable, but not when the wind is against them.' Having contemplated this, the Venerable Ananda rose from his seat, went to where the Buddha was, bowed at his feet, and stood to one side. He said to the Buddha, 'World Honored One! Just now, while alone in a quiet place, I was contemplating silently: 'The three kinds of fragrance, root, stem, and flower, spoken of by the World Honored One, are the best among all fragrances. However, their fragrance can be smelled when the wind is favorable, but not when the wind is against them.' World Honored One! Is there any fragrance that can be smelled both with and against the wind?' The Buddha said to Ananda, 'Yes, yes. There is indeed a good fragrance in the world that can be smelled both with and against the wind.'
。何者是耶？若聚落城邑，若男若女，修治不殺、不盜、不淫、不妄語、不飲酒，若諸天及得天眼者，盡皆稱歎。彼城邑聚落，若男若女持五戒者，如是戒香，順逆皆聞。」
爾時，世尊即說偈言：
「若栴檀沉水， 根莖及花葉， 此香順風聞， 逆風無聞者。 持戒香丈夫， 芳馨遍世界， 名聞滿十方， 逆順悉聞之。 栴檀及沉水， 優缽羅拔師， 如此香微劣， 不如持戒香。 如是種種香， 所聞處不遠， 戒香聞十方， 殊勝諸天香。 如此清凈戒， 不放逸為本， 安住無漏法， 正智得解脫。 眾魔雖欲求， 莫知其方所， 是名安隱道。 此道最清凈， 永離於諸向， 捨棄于眾趣。」
說是偈已，諸比丘聞佛所說，歡喜奉行。
（一三）
如是我聞：
一時，佛游摩竭提國，與千比丘俱。先是婆羅門耆舊有德，獲阿羅漢，諸漏已盡，盡諸有結，所作已辦，舍于重擔，逮得己利。如來往至善住天寺祠祀林中，頻婆娑羅王聞佛到彼祠祀林間，時，頻婆娑羅王即將騎隊，有萬八千輦輿，車乘萬有二千，婆羅門居士數千億萬，前後圍繞，往詣佛所
現代漢語譯本：什麼是戒香呢？無論是村落還是城市，無論是男人還是女人，如果他們修行不殺生、不偷盜、不邪淫、不妄語、不飲酒，那麼諸天以及獲得天眼的人都會讚歎他們。那個村落或城市，如果男人或女人持守五戒，這樣的戒香，順風和逆風都能聞到。 當時，世尊就說了偈語： 『如果栴檀、沉水，無論是根莖還是花葉，這種香只能順風聞到，逆風就聞不到了。持戒的丈夫，他的芳香遍佈世界，名聲傳遍十方，順風和逆風都能聞到。栴檀和沉水，以及優缽羅和拔師，這些香都微不足道，不如持戒的香。各種各樣的香，所能聞到的地方不遠，而戒香能傳遍十方，比諸天的香還要殊勝。這種清凈的戒律，以不放逸為根本，安住于無漏的法，以正智獲得解脫。眾魔雖然想找，也找不到他的所在，這就是安穩的道路。這條道路最清凈，永遠脫離各種方向，捨棄各種趣向。』 說完偈語后，眾比丘聽了佛所說，歡喜地奉行。 （一三） 如是我聞： 一時，佛在摩竭提國游化，與一千比丘同行。先前，婆羅門中德高望重的老者，已經獲得阿羅漢果位，諸漏已盡，所有結縛都已斷除，該做的都已完成，捨棄了重擔，獲得了自身的利益。如來前往善住天寺的祭祀林中，頻婆娑羅王聽說佛陀到了那個祭祀林，當時，頻婆娑羅王就帶領騎兵隊伍，有一萬八千輛輦車，一萬二千輛車乘，以及數千億萬的婆羅門居士，前後圍繞著，前往佛陀所在的地方。
English version: What is the fragrance of precepts? Whether it be a village or a city, whether men or women, if they cultivate not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol, then all the devas and those who have attained the divine eye will praise them. That village or city, if men or women uphold the five precepts, such is the fragrance of their precepts, that it can be smelled both with the wind and against the wind. At that time, the World Honored One spoke in verse: 'If sandalwood or agarwood, whether root, stem, or leaf, this fragrance can only be smelled with the wind, not against the wind. A man who upholds precepts, his fragrance pervades the world, his fame spreads in all ten directions, and it can be smelled both with the wind and against the wind. Sandalwood and agarwood, as well as utpala and bhadra, these fragrances are insignificant, not as good as the fragrance of precepts. Various kinds of fragrances can only be smelled not far away, but the fragrance of precepts can spread in all ten directions, more excellent than the fragrance of the devas. Such pure precepts, with non-negligence as their foundation, abiding in the unconditioned dharma, with right wisdom attaining liberation. Though demons seek, they cannot find his whereabouts, this is the path of peace. This path is the purest, forever free from all directions, abandoning all inclinations.' After speaking the verses, the monks, having heard what the Buddha said, joyfully practiced it. (13) Thus have I heard: At one time, the Buddha was traveling in the country of Magadha, together with a thousand monks. Previously, the venerable elders among the Brahmins had attained the state of Arhat, their outflows were exhausted, all fetters were broken, what needed to be done was done, they had laid down their burdens, and attained their own benefit. The Tathagata went to the sacrificial grove of the Good Abode Heavenly Temple. King Bimbisara, having heard that the Buddha had arrived at that sacrificial grove, at that time, King Bimbisara led his cavalry, with eighteen thousand palanquins, twelve thousand chariots, and hundreds of millions of Brahmin lay followers, surrounding him, went to where the Buddha was.
。至佛所已，舍象馬車，釋其容飾，往至佛所，長跪合掌，白佛言：「世尊！我是摩竭提王頻婆娑羅。」三自稱說。佛言：「如是，如是，摩竭提王頻婆娑羅。」時，頻婆娑羅禮佛足已，在一面坐。摩竭提國諸婆羅門，及以長者，禮佛足已，各前就坐。時，此坐中，或有舉手，或默然坐。
爾時，優樓頻螺迦葉坐于佛所，摩竭提人咸生疑惑，而作是念：「為佛是師，為優樓迦葉是師耶？」爾時，世尊知摩竭提人深心所念，即以偈問迦葉曰：
「汝于優樓所， 久修事火法， 今以何因緣， 卒得離斯業？」
優樓頻螺迦葉以偈答曰：
「我先事火時， 貪嗜於美味， 及以五欲色， 此皆是垢穢， 以是故棄捨， 事火祠火法。」
爾時，世尊復說偈言：
「我知汝不樂， 五欲及色味， 汝今所信樂， 當爲人天說。」
尊者優樓頻螺迦葉復說偈言：
「我先甚愚癡， 不識至真法， 祠祀火苦行， 謂為解脫因。 譬如生盲者， 不見解脫道， 今遇大人龍， 示我正見法。 今日始睹見， 無為正真跡， 利益於一切， 調御令解脫。 佛出現於世， 開示于真諦， 令諸含生類， 鹹得睹慧光
現代漢語譯本：到達佛陀所在的地方后，頻婆娑羅王捨棄了象、馬和車，脫下華麗的裝飾，走到佛陀面前，長跪合掌，對佛陀說：『世尊！我是摩揭陀國王頻婆娑羅。』他這樣自稱說了三次。佛陀說：『是的，是的，摩揭陀國王頻婆娑羅。』這時，頻婆娑羅禮拜佛足后，在一旁坐下。摩揭陀國的婆羅門和長者們也禮拜佛足后，各自上前就坐。當時，在座的人中，有的舉起手，有的默默地坐著。 那時，優樓頻螺迦葉坐在佛陀旁邊，摩揭陀人心中都產生了疑惑，心想：『是佛陀是老師，還是優樓迦葉是老師呢？』這時，世尊知道摩揭陀人心中所想，就用偈語問迦葉說：『你長期在優樓那裡修行事火之法，現在因為什麼因緣，突然放棄了這種修行呢？』 優樓頻螺迦葉用偈語回答說：『我以前事奉火時，貪圖美味，以及五種慾望和美色，這些都是污垢。因此我才捨棄了事火祭祀的修行。』 這時，世尊又說偈語：『我知道你不喜歡五欲和美色，你現在所信奉和喜愛的，應當為人和天人宣說。』 尊者優樓頻螺迦葉又說偈語：『我以前非常愚癡，不認識真正的佛法，把祭祀火和苦行，當作解脫的原因。就像天生的盲人，看不見解脫的道路。現在遇到了偉大的導師，為我指明了正見的佛法。今天才開始看見，無為的真正道路，利益一切眾生，調伏他們令得解脫。佛陀出現在世間，開示真正的真理，使一切有情眾生，都能見到智慧的光芒。』
English version: Having arrived at the place where the Buddha was, King Bimbisara of Magadha abandoned his elephants, horses, and chariots, removed his ornate decorations, and approached the Buddha. He knelt with his palms together and said to the Buddha, 'Venerable One! I am Bimbisara, the king of Magadha.' He stated this three times. The Buddha said, 'Yes, yes, Bimbisara, the king of Magadha.' Then, Bimbisara, having bowed at the Buddha's feet, sat down to one side. The Brahmins and elders of Magadha also bowed at the Buddha's feet and took their seats. At that time, some in the assembly raised their hands, while others sat in silence. At that time, Uruvilva Kasyapa was sitting near the Buddha, and the people of Magadha were filled with doubt, thinking, 'Is the Buddha the teacher, or is Uruvilva Kasyapa the teacher?' Then, the World Honored One, knowing what was in the hearts of the people of Magadha, asked Kasyapa in verse, 'You have long practiced the fire ritual at Uruvilva, what is the reason that you have suddenly abandoned this practice?' Uruvilva Kasyapa replied in verse, 'When I previously served the fire, I was greedy for delicious flavors, and for the five desires and beautiful forms. These are all defilements. Therefore, I abandoned the practice of serving and sacrificing to the fire.' Then, the World Honored One spoke in verse, 'I know that you do not delight in the five desires and beautiful forms. What you now believe in and delight in, you should proclaim to humans and gods.' The Venerable Uruvilva Kasyapa again spoke in verse, 'I was previously very foolish, not recognizing the true Dharma, and considered sacrificing to fire and practicing austerities to be the cause of liberation. Like a person born blind, who cannot see the path to liberation. Now I have met a great teacher, who has shown me the Dharma of right view. Today I have begun to see the true path of non-action, which benefits all beings, subduing them and leading them to liberation. The Buddha has appeared in the world, revealing the true truth, so that all sentient beings may see the light of wisdom.'
。」
爾時，世尊復說偈言：
「汝今為善來， 所求事已得， 汝有善思力， 能別最勝法。 汝今應觀察， 大眾之深心， 為其現神變， 使彼生敬信。」
尊者優樓頻螺迦葉即時入定，起諸神通，身升虛空，坐臥經行，即于東方，行住坐臥，現四威儀。身上出水，身下出火。身下出水，身上出火。入火光三昧，出種種色光，于其東方，現其神變，南西北方，亦復如是。現神足已，在佛前住，頂禮佛足，合掌而言：「大聖世尊是我之師，我於今者是佛之子。」佛言：「如是如是。汝從我學，是我弟子。」佛覆命言：「還就汝坐。」
時，摩竭提頻婆娑羅王聞佛所說，歡喜奉行。
（一四）
如是我聞：
一時，佛在王舍城迦蘭陀竹林。爾時，有陀驃比丘，力士之子。世尊於時敕陀驃比丘料理僧事，陀驃比丘奉命典知。後於一時，有一比丘名彌多求，于眾僧次，應當受請。陀驃爾時即依僧次，遣彌多求比丘應請詣彼。值彼設供，飲食粗澀。如是再三，私自惆悵，生大苦惱，向其姊妹彌多羅比丘尼說：「陀驃所差因緣，每得粗澀，苦惱於我。」即語彌多羅比丘尼言：「姊妹！陀驃比丘三以惡食，苦惱於我
現代漢語譯本 那時，世尊又說了偈語： 『你現在來得很好，所求的事情已經得到， 你具有很好的思考能力，能夠分辨最殊勝的佛法。 你現在應該觀察，大眾的內心深處， 為他們展現神通變化，使他們產生敬畏和信仰。』 尊者優樓頻螺迦葉立刻進入禪定，發起各種神通，身體升到空中，或坐或臥或行走，在東方，行走、站立、坐著、躺著，展現四種威儀。身上出水，身下出火。身下出水，身上出火。進入火光三昧，發出各種顏色的光芒，在東方，展現他的神通變化，南方、西方、北方，也都是這樣。展現神通后，站在佛前，頂禮佛足，合掌說道：『大聖世尊是我的老師，我從今以後是佛的弟子。』佛說：『是這樣，是這樣。你從我學習，是我的弟子。』佛又命令說：『回到你的座位。』 當時，摩竭提國的頻婆娑羅王聽到佛所說的話，歡喜地遵奉實行。 （一四） 我是這樣聽說的： 一時，佛在王舍城的迦蘭陀竹林。當時，有一位名叫陀驃的比丘，是力士的兒子。世尊當時命令陀驃比丘管理僧團事務，陀驃比丘接受命令負責管理。後來，在某個時候，有一位比丘名叫彌多求，在僧團的次序中，應當接受邀請。陀驃當時就按照僧團的次序，派遣彌多求比丘前往應邀。恰逢那次供養，飲食粗糙難以下嚥。像這樣再三，彌多求私下裡感到惆悵，產生很大的苦惱，向他的姐妹彌多羅比丘尼說：『陀驃所安排的因緣，每次得到的食物都很粗糙難以下嚥，讓我很苦惱。』就對彌多羅比丘尼說：『姐妹！陀驃比丘三次給我惡劣的食物，讓我很苦惱。
English version At that time, the World Honored One again spoke in verse: 'You have come well now, the matter you sought has been obtained, You have the power of good thought, able to distinguish the most excellent Dharma. You should now observe, the deep hearts of the multitude, Display to them spiritual transformations, causing them to generate reverence and faith.' The Venerable Uruvilva Kasyapa immediately entered samadhi, arose various spiritual powers, his body ascended into the sky, sitting, lying, and walking, in the east, walking, standing, sitting, and lying, displaying the four dignities. Water came out of his body, fire came out from under his body. Water came out from under his body, fire came out of his body. Entering the fire-light samadhi, he emitted various colors of light, in the east, displaying his spiritual transformations, the south, west, and north were also like this. Having displayed his spiritual powers, he stood before the Buddha, bowed at the Buddha's feet, and said with his palms together: 'The Great Sage World Honored One is my teacher, from now on I am a disciple of the Buddha.' The Buddha said: 'It is so, it is so. You learn from me, you are my disciple.' The Buddha again commanded: 'Return to your seat.' At that time, King Bimbisara of Magadha, having heard what the Buddha said, joyfully followed and practiced it. (One Four) Thus have I heard: At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha. At that time, there was a bhikkhu named Dhabya, the son of a strongman. The World Honored One at that time commanded the bhikkhu Dhabya to manage the affairs of the Sangha, and the bhikkhu Dhabya accepted the command to be in charge. Later, at a certain time, there was a bhikkhu named Mitrak, who, in the order of the Sangha, was to receive an invitation. Dhabya at that time, according to the order of the Sangha, sent the bhikkhu Mitrak to go to the invitation. It happened that the offering was coarse and difficult to swallow. Like this three times, Mitrak privately felt melancholy, and generated great suffering, and said to his sister, the bhikkhuni Mitra: 'The circumstances arranged by Dhabya, each time the food received is coarse and difficult to swallow, causing me great suffering.' He then said to the bhikkhuni Mitra: 'Sister! The bhikkhu Dhabya has given me bad food three times, causing me great suffering.'
。而汝今者，寧不為我設諸方便，報彼怨耶？」彌多羅比丘尼言：「我當云何能得相佐？」彌多求比丘言：「為汝計者，汝往佛所言：陀驃比丘先於我所，作非梵行。」我當證言：「實爾實爾。」彌多羅比丘尼言：「我當云何于凈戒人而作譭謗？」彌多求言：「姊妹，汝若不能為我作此事者，我自今後，更復不能與汝言語。」比丘尼言：「汝意必爾，我當從汝。」彌多求比丘言：「姊妹，我今先去，汝可後來。」
彌多比丘往至佛所，禮佛足已，在一面坐。彌多羅比丘尼復詣佛所，禮佛足已，在一面立。白佛言：「世尊！云何陀驃力士子，乃於我所作非梵行？」彌多求比丘言：「實爾，世尊。」時，陀驃比丘在大眾中。佛告陀驃比丘言：「聞是語不？」爾時，陀驃比丘白佛言：「世尊！佛自知我。」佛告陀驃：「汝今不應作如是語，若作是事，汝當言憶；若不作者，當言不憶。」即白佛言：「世尊！我實不憶有如此事。」時羅睺羅白佛言：「世尊！此陀驃比丘共彌多羅比丘尼作非梵行。」彌多求比丘證言：「我見陀驃比丘于彌多羅比丘尼所作非梵行，陀驃比丘欲何所道？」
佛告羅睺羅：「若彼彌多羅比丘尼誣謗于汝言：『羅睺羅今於我所作非梵行
現代漢語譯本：『而你現在，難道不為我設想一些辦法，來報復他嗎？』彌多羅比丘尼說：『我該如何才能幫助你呢？』彌多求比丘說：『我為你考慮，你到佛陀那裡說：陀驃比丘之前在我這裡，做了不符合清凈修行的事情。』我將作證說：『確實如此，確實如此。』彌多羅比丘尼說：『我怎麼能對一個持守清凈戒律的人進行誹謗呢？』彌多求說：『姐妹，如果你不能為我做這件事，我從今以後，再也不會和你說話了。』比丘尼說：『你心意已決，我將聽從你。』彌多求比丘說：『姐妹，我先走一步，你可以隨後過來。』 彌多比丘來到佛陀那裡，禮拜佛足后，在一旁坐下。彌多羅比丘尼也來到佛陀那裡，禮拜佛足后，在一旁站立。她對佛陀說：『世尊！為什麼陀驃力士子，竟然在我這裡做了不符合清凈修行的事情？』彌多求比丘說：『確實如此，世尊。』當時，陀驃比丘在大眾之中。佛陀告訴陀驃比丘說：『你聽到這些話了嗎？』當時，陀驃比丘對佛陀說：『世尊！佛陀您自己知道我。』佛陀告訴陀驃：『你現在不應該說這樣的話，如果做了這件事，你應該說記得；如果沒有做，就應該說不記得。』他立即對佛陀說：『世尊！我實在不記得有這樣的事。』這時，羅睺羅對佛陀說：『世尊！這個陀驃比丘和彌多羅比丘尼做了不符合清凈修行的事情。』彌多求比丘作證說：『我看見陀驃比丘在彌多羅比丘尼那裡做了不符合清凈修行的事情，陀驃比丘你還想說什麼？』 佛陀告訴羅睺羅：『如果彌多羅比丘尼誣陷你說：『羅睺羅現在在我這裡做了不符合清凈修行的事情』
English version: 『And you now, wouldn't you devise some means for me to retaliate against him?』 The bhikkhuni Mitara said, 『How can I assist you?』 The bhikkhu Mitaka said, 『I have a plan for you. Go to the Buddha and say: The bhikkhu Dabba previously engaged in non-celibate conduct with me.』 I will testify, 『Indeed, it is so, indeed it is so.』 The bhikkhuni Mitara said, 『How can I slander a person who observes pure precepts?』 Mitaka said, 『Sister, if you cannot do this for me, I will never speak to you again from now on.』 The bhikkhuni said, 『If that is your intention, I will comply with you.』 The bhikkhu Mitaka said, 『Sister, I will go first, you can come later.』 The bhikkhu Mitaka went to the Buddha, bowed at his feet, and sat to one side. The bhikkhuni Mitara also went to the Buddha, bowed at his feet, and stood to one side. She said to the Buddha, 『Venerable Sir! Why did Dabba, the son of the warrior, engage in non-celibate conduct with me?』 The bhikkhu Mitaka said, 『Indeed, it is so, Venerable Sir.』 At that time, the bhikkhu Dabba was in the assembly. The Buddha said to the bhikkhu Dabba, 『Did you hear these words?』 At that time, the bhikkhu Dabba said to the Buddha, 『Venerable Sir! The Buddha himself knows me.』 The Buddha said to Dabba, 『You should not speak like this now. If you did this, you should say you remember; if you did not do it, you should say you do not remember.』 He immediately said to the Buddha, 『Venerable Sir! I truly do not remember such a thing.』 At this time, Rahula said to the Buddha, 『Venerable Sir! This bhikkhu Dabba engaged in non-celibate conduct with the bhikkhuni Mitara.』 The bhikkhu Mitaka testified, 『I saw the bhikkhu Dabba engaging in non-celibate conduct with the bhikkhuni Mitara. What do you have to say, bhikkhu Dabba?』 The Buddha said to Rahula, 『If the bhikkhuni Mitara falsely accuses you, saying: 『Rahula has now engaged in non-celibate conduct with me』
。』彌多求比丘亦復證言：『我實見羅睺羅于彼彌多羅比丘尼所作非梵行。』汝何所道？」羅睺羅白佛言：「世尊！我若被誣，唯言婆伽婆自證知我。」佛告羅睺羅：「汝尚知爾，況彼清凈無有所犯，而當不知作如是語。」
佛告諸比丘：「汝等可為陀驃比丘作憶念羯磨；彌多羅比丘尼以自言故，為作滅擯。」爾時，諸比丘受佛敕已，于彌多求比丘苦切撿挍，語彌多求比丘言：「陀驃比丘共彌多羅比丘尼作非梵行，為何處見？為獨見耶？為共人見？」如是責問，彌多求比丘不能得對，方言誣謗陀驃比丘，先於僧次，差我受請，三得粗食。「我今實以貪瞋癡故，而生此謗。」
爾時，世尊出於靜室，在眾僧前敷座而坐。諸比丘等白佛言：「世尊！已為陀驃比丘作憶念羯磨，復為彌多羅比丘尼作滅擯竟，已為問彌多求，知其虛謗。」
爾時，世尊即說偈言：
「若成就一切， 所謂虛妄語， 則為棄後世， 無惡而不造。 寧當以此身， 吞食熱鐵丸， 不以破戒身， 而受凈信施。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（一五）
如是我聞：
一時，佛在王舍城迦蘭陀竹林
現代漢語譯本：彌多求比丘也作證說：『我確實看見羅睺羅在彌多羅比丘尼那裡做了不正當的行為。』你對此有什麼要說的？」羅睺羅對佛說：『世尊！如果我被誣陷，只有婆伽婆自己知道我的清白。』佛告訴羅睺羅：『你尚且知道這樣，何況那些清凈無犯的人，難道會不知道而說出這樣的話嗎？』 佛告訴眾比丘：『你們可以為陀驃比丘舉行憶念羯磨；彌多羅比丘尼因為自己的供詞，要對她進行滅擯。』當時，眾比丘接受佛的命令后，對彌多求比丘嚴厲地盤問，問彌多求比丘說：『陀驃比丘和彌多羅比丘尼做不正當的行為，你在哪裡看到的？是獨自看到的嗎？還是和別人一起看到的？』這樣責問，彌多求比丘無法回答，才說自己是誣陷陀驃比丘，之前在僧團的輪值中，安排我接受供養，三次得到了粗糙的食物。『我現在確實是因為貪婪、嗔恨、愚癡的緣故，才產生這樣的誹謗。』 當時，世尊從靜室出來，在眾僧面前鋪設座位坐下。眾比丘對佛說：『世尊！已經為陀驃比丘舉行了憶念羯磨，也為彌多羅比丘尼進行了滅擯，並且已經詢問了彌多求，知道他是虛妄誹謗。』 當時，世尊就說了偈語：『如果成就一切，所謂的虛妄語，就等於拋棄了後世，沒有哪種惡事不會去做。寧願用這個身體，吞食熱鐵丸，也不要用破戒的身體，接受清凈的信徒的佈施。』 佛說完這些話，眾比丘聽了佛所說，歡喜地奉行。 （一五） 如是我聞： 一時，佛在王舍城迦蘭陀竹林。
English version: The monk Mitrakshu also testified, saying, 『I actually saw Rahula engaging in unchaste conduct with the nun Mitra.』 What do you have to say about this?』 Rahula said to the Buddha, 『Venerable Sir, if I am being falsely accused, only the Bhagavan himself knows my innocence.』 The Buddha told Rahula, 『You know this, how much more so those who are pure and without fault, would they not know and speak such words?』 The Buddha told the monks, 『You may perform the act of remembrance for the monk Dhabya; and because of her own confession, the nun Mitra should be expelled.』 At that time, the monks, having received the Buddha's command, questioned the monk Mitrakshu severely, asking him, 『Where did you see the monk Dhabya and the nun Mitra engaging in unchaste conduct? Did you see it alone? Or did you see it with others?』 Under such questioning, the monk Mitrakshu could not answer, and then said that he had falsely accused the monk Dhabya, and that previously, in the rotation of the Sangha, he had been assigned to receive offerings, and had received coarse food three times. 『Now, it is truly because of greed, hatred, and delusion that I have created this slander.』 At that time, the World Honored One came out of his quiet chamber and sat down on a seat laid out in front of the assembly of monks. The monks said to the Buddha, 『Venerable Sir, we have already performed the act of remembrance for the monk Dhabya, and we have also expelled the nun Mitra, and we have questioned Mitrakshu and know that his accusations were false.』 At that time, the World Honored One spoke this verse: 『If one is accomplished in all, that is, in false speech, then it is as if one has abandoned the next life, and there is no evil that one would not commit. It is better to swallow a hot iron ball with this body, than to receive the offerings of pure believers with a body that has broken the precepts.』 Having spoken these words, the monks, having heard what the Buddha had said, joyfully followed his teachings. (15) Thus have I heard: At one time, the Buddha was in the Karanda Bamboo Grove in Rajagriha.
。爾時，陀驃比丘往詣佛所，于大眾中，頂禮佛足，白佛言：「世尊！我於今者，欲入涅槃，唯愿世尊聽我滅度。」如是三請。佛告陀驃：「汝入涅槃，我不遮汝。」時，陀驃比丘于如來前，作十八種變，踴身虛空。即于東方，現四威儀，青黃赤白，種種色像，或現為水，或現火聚。身上出水，身下出火。身上出火，身下出水。或現大身，滿虛空中，或復現小。履水如地，履地如水。南西北方，亦復如是。作是事已，即于空中，入火光三昧，火炎熾然，如大火聚，即入涅槃，無有遺燼，猶如酥油一時融盡。
爾時，世尊即說偈言：
「譬如熱鐵， 椎打星流。 散已尋滅， 莫知所至。 得正解脫， 亦復如是。 已出煩惱， 諸欲淤泥。 莫能知彼， 所趣方所。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（一六）
如是我聞：
一時，佛游化摩竭陀國桃河樹林。見放牧人，稱此林中有鴦掘魔羅賊，或傷害人。佛告牧人言：「彼賊或能不見傷害。」即便前進。復見牧人，亦作是語，佛如前答，至於再三。佛故答言：「彼惡人者，或不見害。」
佛到林中，鴦掘魔羅遙見佛來，左手持鞘，右手拔刀，騰躍而來，彼雖奔走，如來徐步，不能得及
現代漢語譯本：當時，陀驃比丘來到佛陀所在的地方，在大眾之中，向佛陀頂禮，然後對佛陀說：『世尊！我現在想要進入涅槃，只希望世尊允許我滅度。』他這樣請求了三次。佛陀告訴陀驃：『你進入涅槃吧，我不會阻止你。』當時，陀驃比丘在如來面前，展現了十八種變化，身體騰空而起。他先在東方，展現出四種威儀，青色、黃色、紅色、白色，各種不同的形象，有時變成水，有時變成火堆。身上出水，身下出火。身上出火，身下出水。有時現出巨大的身體，充滿虛空，有時又現出很小的身體。在水上行走如同在地上行走，在地上行走如同在水上行走。南方、西方、北方，也都是這樣。做完這些事後，他就在空中，進入火光三昧，火焰熾烈，如同巨大的火堆，然後就進入涅槃，沒有留下任何灰燼，就像酥油一下子完全融化一樣。 當時，世尊就說了偈語：『就像燒紅的鐵，用錘子敲打，火星四處飛濺。散開后立刻就熄滅了，不知道去了哪裡。獲得真正解脫的人，也是這樣。已經脫離了煩惱，擺脫了各種慾望的泥潭。沒有人能夠知道他們，去了哪裡。』 佛陀說完這些話后，眾比丘聽了佛陀所說，都歡喜地奉行。 （一六） 我是這樣聽說的： 有一次，佛陀在摩揭陀國的桃河樹林中游化。他看到放牧的人，說這片樹林里有鴦掘魔羅強盜，會傷害人。佛陀告訴牧人說：『那個強盜或許不會傷害你們。』然後就繼續前進。他又看到牧人，也說了同樣的話，佛陀像之前一樣回答，這樣說了三次。佛陀還是回答說：『那個惡人，或許不會傷害你們。』 佛陀來到樹林中，鴦掘魔羅遠遠地看到佛陀走來，左手拿著刀鞘，右手拔出刀，跳躍著衝過來，他雖然奔跑，如來卻慢慢地走，他還是追不上。
English version: At that time, the Bhikkhu Tishya went to where the Buddha was, bowed at the Buddha's feet in the assembly, and said to the Buddha, 'World Honored One! I now wish to enter Nirvana, I only hope that the World Honored One will allow me to pass away.' He requested this three times. The Buddha told Tishya, 'You may enter Nirvana, I will not stop you.' At that time, the Bhikkhu Tishya, in front of the Tathagata, manifested eighteen kinds of transformations, and his body rose into the air. First, in the east, he manifested the four dignities, blue, yellow, red, and white, various forms, sometimes appearing as water, sometimes as a pile of fire. Water came out of his body, and fire came out from below his body. Fire came out of his body, and water came out from below his body. Sometimes he appeared as a huge body, filling the void, and sometimes he appeared as a small body. He walked on water as if on land, and walked on land as if on water. The south, west, and north were the same. After doing these things, he entered the fire light samadhi in the air, the flames blazing, like a huge pile of fire, and then he entered Nirvana, leaving no ashes, just like butter melting away completely at once. At that time, the World Honored One spoke a verse: 'Like hot iron, struck by a hammer, sparks fly everywhere. After scattering, they immediately extinguish, and no one knows where they went. Those who have attained true liberation are also like this. They have already escaped from afflictions, and have gotten rid of the mud of various desires. No one can know where they have gone.' After the Buddha finished speaking, the Bhikkhus, having heard what the Buddha said, joyfully practiced it. (One Six) Thus have I heard: At one time, the Buddha was traveling in the Peach River forest in the Magadha country. He saw shepherds who said that there was a robber named Angulimala in this forest who would harm people. The Buddha told the shepherds, 'That robber might not harm you.' Then he continued forward. He saw the shepherds again, and they said the same thing, and the Buddha answered as before, saying this three times. The Buddha still answered, 'That evil person might not harm you.' The Buddha came to the forest, and Angulimala saw the Buddha coming from afar, his left hand holding the scabbard, his right hand drawing his sword, leaping and rushing over. Although he ran, the Tathagata walked slowly, and he still could not catch up.
。鴦掘魔羅極走力盡，而語佛言：「住！住！沙門。」佛語之言：「我今常住，汝自不住。」鴦掘魔羅即說偈言：
「沙門行不止， 自言我常住。 我今實自住， 今言我不住。 云何爾言住， 道我行不住？」
爾時，世尊即說偈言：
「我于諸眾生， 久舍刀杖害， 汝惱亂眾生， 不捨是惡業， 是故我言住， 汝名為不住。 我于有形類， 舍諸毒惡害， 汝不止惡業， 常作不善業， 是故我言住， 汝名為不住。 我于諸有命， 舍除眾惱害， 汝害有生命， 未除黑闇業， 以是我言住， 汝名為不住。 我樂於己法， 攝心不放逸， 汝不見四部， 一切所不住， 是名我實住， 汝名為不住。」
鴦掘魔羅復說偈言：
「我久處曠野， 未見如此人， 婆伽婆來此， 示我以善法。 我久修惡業， 今日悉舍離， 我今聽汝說， 順法斷諸惡。」 以刀內鞘中， 投棄于深坑， 即便稽首禮， 歸命於世尊， 信心甚猛利， 發意求出家。 佛起大悲心， 饒益諸世間， 尋言汝善來， 便得成沙門
現代漢語譯本 鴦掘魔羅竭盡全力追趕，氣喘吁吁地對佛說：『停下！停下！沙門。』佛對他說：『我一直安住，是你自己不安住。』鴦掘魔羅隨即說了偈語： 『沙門行走不停，卻說自己常住。我如今確實停住了，卻說我不安住。你為何說自己安住，卻說我行走不安住？』 這時，世尊也說了偈語： 『我對於一切眾生，早已捨棄刀杖的傷害，你卻惱亂眾生，不捨棄這種惡業，所以我說自己安住，你才是不安住。我對於有形之物，捨棄各種毒害，你卻不止息惡業，常常做不善之事，所以我說自己安住，你才是不安住。我對於一切有生命的東西，捨棄各種惱害，你卻傷害有生命的東西，沒有消除黑暗的業力，因此我說自己安住，你才是不安住。我樂於自己的法，攝持心意不放逸，你卻不見四部，一切都不能安住，這才是我的真實安住，你才是不安住。』 鴦掘魔羅又說了偈語： 『我長久在曠野，從未見過這樣的人，婆伽婆來到這裡，向我展示了善法。我長久以來修習惡業，今天全部捨棄，我如今聽從你的教誨，順應佛法斷除一切惡行。』 他將刀放入刀鞘，投入深坑，隨即稽首禮拜，歸命於世尊，信心非常猛烈，發願請求出家。 佛陀生起大悲心，饒益一切世間，隨即說『你來得好』，便讓他成了沙門。
English version Angulimala, having exerted all his strength, said to the Buddha, panting, 'Stop! Stop! Ascetic.' The Buddha said to him, 'I am always at rest; it is you who are not at rest.' Angulimala then spoke a verse: 'The ascetic walks without stopping, yet says he is always at rest. I am now truly stopped, yet you say I am not at rest. How can you say you are at rest, yet say I walk without rest?' At that time, the World-Honored One also spoke a verse: 'I, towards all beings, have long abandoned the harm of swords and staffs. You, however, trouble beings, not abandoning this evil karma. Therefore, I say I am at rest, and you are not at rest. I, towards all forms, have abandoned all poisons and harms. You, however, do not cease evil karma, constantly doing unwholesome deeds. Therefore, I say I am at rest, and you are not at rest. I, towards all living beings, have abandoned all troubles and harms. You, however, harm living beings, not having eliminated the darkness of karma. Therefore, I say I am at rest, and you are not at rest. I delight in my own Dharma, restraining my mind without negligence. You, however, do not see the four parts, all of which cannot be at rest. This is my true rest, and you are not at rest.' Angulimala again spoke a verse: 'I have long been in the wilderness, and have never seen such a person. The Bhagavan has come here, showing me the good Dharma. I have long practiced evil karma, but today I abandon it all. I now listen to your teachings, following the Dharma to cut off all evil.' He put his sword into its sheath, threw it into a deep pit, and then bowed his head in reverence, taking refuge in the World-Honored One. His faith was very strong, and he made a vow to request ordination. The Buddha arose with great compassion, benefiting all the world, and immediately said, 'You have come well,' and thus he became an ascetic.
。
爾時，鴦掘魔羅族姓子，鬚髮自落，被服法衣，已得出家，處於空靜，心無放逸，專精行道，勤修精進。以能專精，攝心正念，修無上梵行，盡諸苦際，于現法中，自身取證明知，己法自知，我生已盡，梵行已立，所作已辦，不受後有。
爾時，尊者無害已成羅漢，得解脫樂。即說偈言：
「我今字無害， 后為大殘害， 我今名有實， 真實是無害。 我今身離害， 口意亦復然， 終不害於他， 是真名無害。 我本血涂身， 故名鴦掘摩， 為大駛流㵱， 是故歸依佛。 歸依得具戒， 即逮得三明， 具知佛教法， 遵奉而修行。 世間調御者， 治以刀杖捶， 鐵鉤及鞭轡， 種種諸楚撻。 世尊大調御， 舍離諸惡法， 去離刀杖捶， 真是正調御。 渡水須橋船， 直箭須用火， 匠由斤斧正， 智以慧自調。 若人先造惡， 后止不復作， 是照於世間， 如月雲翳消。 若人先放逸， 后止不放逸， 正念離棘毒， 專心度彼岸。 作惡業已訖， 必應墮惡趣， 蒙佛除我罪， 得免於惡業。 諸人得我說， 皆除怨結心， 當以忍凈眼， 佛說無諍勝
現代漢語譯本 當時，鴦掘魔羅族姓的兒子，鬚髮自然脫落，穿上法衣，已經出家，住在空曠寂靜的地方，心中沒有放縱懈怠，專心精進地修行。因為能夠專心，攝持心念，以正念修行無上的清凈行為，斷盡一切痛苦的根源，在現世中，自身證悟並明白，自己已經知道，我的生命已經終結，清凈的行為已經確立，該做的事情已經完成，不再有來世的輪迴。 當時，尊者無害已經成為阿羅漢，獲得解脫的快樂。於是說了偈語： 『我現在的名字叫無害， 以前卻造成了巨大的傷害， 我現在的名字名副其實， 真實地成爲了無害。 我現在的身遠離了傷害， 口和意也是如此， 最終不會傷害他人， 這才是真正的無害。 我原本身上塗滿鮮血， 所以名叫鴦掘摩， 像巨大的急流一樣洶涌， 因此歸依了佛陀。 歸依佛陀后受持具足戒， 立即獲得了三明， 完全瞭解佛教的教法， 遵照奉行並修行。 世間的調御者， 用刀杖鞭打來管教， 用鐵鉤和鞭子， 以及各種各樣的鞭撻。 世尊是偉大的調御者， 捨棄一切惡法， 遠離刀杖鞭打， 才是真正的調御。 渡河需要橋樑和船隻， 筆直的箭需要用火來矯正， 工匠用斧頭來修正， 智者用智慧來調伏自己。 如果有人先前造作惡業， 後來停止不再造作， 這就像照耀世間的月亮， 驅散了雲霧的遮蔽。 如果有人先前放縱懈怠， 後來停止不再放縱懈怠， 以正念遠離荊棘毒害， 專心致志地到達彼岸。 造作惡業已經完成， 必定會墮入惡道， 蒙受佛陀消除我的罪業， 得以免除惡業的果報。 眾人聽了我的講述， 都消除了怨恨的結縛， 應當以忍辱清凈的眼光， 佛陀說無諍才是殊勝。』
English version At that time, the son of Angulimala, having his hair and beard naturally fallen off, wearing the robes of a monk, had already left home and was dwelling in a quiet and secluded place, his mind without negligence, diligently practicing the Way with focused effort. Because he was able to concentrate, control his mind with right mindfulness, and cultivate the supreme pure conduct, he exhausted all the roots of suffering. In this very life, he realized and understood for himself, knowing that his birth was ended, the pure conduct was established, what needed to be done was completed, and there would be no further existence. At that time, the Venerable Ahimsaka had already become an Arhat, having attained the bliss of liberation. He then spoke these verses: 'I am now named Ahimsaka (Harmless), But formerly I caused great harm, My name now has meaning, Truly I am harmless. My body is now free from harm, My speech and mind are also so, I will never harm another, This is the true meaning of harmless. I was once covered in blood, Therefore I was called Angulimala, Like a great rushing torrent, Therefore I take refuge in the Buddha. Having taken refuge and received the full precepts, I immediately attained the three knowledges, Fully understanding the Buddha's teachings, I follow and practice them. The world's tamers, Discipline with swords and sticks, With iron hooks and whips, And all sorts of beatings. The World Honored One is the great tamer, Abandoning all evil practices, Away from swords and sticks, This is true taming. To cross water, one needs bridges and boats, Straight arrows need fire to correct them, A craftsman uses an axe to straighten, A wise person uses wisdom to tame themselves. If someone previously committed evil deeds, And later stops and does not repeat them, It is like the moon shining in the world, Dispelling the clouds' obscuration. If someone was previously negligent, And later stops being negligent, With right mindfulness, they leave the thorns of poison, Concentrating, they cross to the other shore. Having completed evil deeds, One will surely fall into evil realms, Having received the Buddha's removal of my sins, I am freed from the consequences of evil deeds. When people hear my words, They all remove the bonds of resentment, They should look with the pure eyes of patience, The Buddha said that non-contention is supreme.'
。」
（一七）
如是我聞：
一時，佛在王舍城迦蘭陀竹林中。爾時，有一比丘，天未明曉，往趣河邊，襞疊衣服，安著一處，入河洗浴，露形出水，于河岸上，晞干其身。有天放光，照彼河岸，語比丘言：「汝出家未久，盛壯好發，何不受五欲樂，非時出家？」比丘答言：「我今出家，正是其時，獲于非時。」天語沙門：「云何出家是時，獲于非時。」沙門答言：「佛世尊說五欲是時，佛法是非時。五欲之樂，受味甚少，其患滋多，憂惱所集。我佛法中，現身受證，無諸熱惱。諸有所作，不觀時日。種少微緣，獲大果報。」
天覆問言：「佛云何說五欲是時？云何佛法名為非時？」比丘答言：「我既年稚，出家未久，學日又淺，豈曰能宣如來至真廣大深義。婆伽婆今者，在近迦蘭陀竹林，爾可自往，問其疑惑。」天答之言：「今佛侍從大威德天，盈集左右，如我弱劣，不能得見。汝今為我往白世尊，如來慈矜，若垂聽許，我當詣彼，咨啟所疑。」比丘答言：「汝若能往，我當爲汝啟白世尊。」天覆答言：「我隨汝往詣世尊所。」
爾時比丘往詣佛所。頂禮佛足，在一面立，具以天問而白世尊
現代漢語譯本 （十七） 我是這樣聽說的： 一時，佛陀在王舍城的迦蘭陀竹林中。當時，有一位比丘，在天還沒亮的時候，前往河邊，把衣服疊好，放在一處，然後下河洗澡。他裸著身體從水中出來，在河岸上晾乾身體。這時，有一位天神放出光芒，照亮了河岸，對那位比丘說：『你出家不久，正值年輕力壯，頭髮茂盛，為什麼不享受五欲之樂，卻在不適當的時候出家呢？』比丘回答說：『我今天出家，正是時候，獲得了不尋常的利益。』天神問沙門：『怎麼說出家是時候，卻獲得了不尋常的利益呢？』沙門回答說：『佛世尊說五欲是適當的時候，佛法是不適當的時候。五欲的快樂，享受到的滋味很少，而帶來的禍患卻很多，憂愁煩惱聚集。我在佛法中，現世就能得到驗證，沒有各種煩惱。所做的一切，不看時日。種下微小的因緣，就能獲得巨大的果報。』 天神又問：『佛陀怎麼說五欲是適當的時候？又怎麼說佛法是不適當的時候呢？』比丘回答說：『我年紀還小，出家不久，學習的時間又淺，怎麼能宣說如來至真廣大深奧的意義呢？婆伽婆現在就在附近的迦蘭陀竹林，你可以自己去，問他你的疑惑。』天神回答說：『現在佛陀身邊侍奉著許多大威德天，聚集在左右，像我這樣弱小的，不能得見。你現在為我稟告世尊，如果如來慈悲允許，我將前往那裡，請教我的疑惑。』比丘回答說：『如果你能去，我將為你稟告世尊。』天神回答說：『我隨你一起去見世尊。』 當時，比丘前往佛陀所在的地方。頂禮佛足，站在一邊，詳細地把天神的問題稟告了世尊。
English version (Seventeen) Thus have I heard: At one time, the Buddha was in the Karanda Bamboo Grove in Rajagriha. At that time, there was a monk who, before dawn, went to the riverbank, folded his robes, placed them in one spot, and entered the river to bathe. He emerged from the water naked and dried himself on the riverbank. A deva emitted light, illuminating the riverbank, and said to the monk, 'You have not been ordained long, you are young and strong, with a full head of hair. Why not enjoy the pleasures of the five senses, instead of ordaining at an inappropriate time?' The monk replied, 'My ordination today is timely, and I have gained what is not of the ordinary.' The deva asked the shramana, 'How is it that ordination is timely, yet you have gained what is not of the ordinary?' The shramana replied, 'The World Honored One has said that the five senses are timely, and the Dharma is not timely. The pleasure of the five senses is little in taste, but its suffering is great, a gathering of worries and afflictions. In my Dharma, I can attain realization in this very life, without any distress. Whatever I do, I do not consider the time. By planting a small cause, I obtain a great result.' The deva further asked, 'How does the Buddha say that the five senses are timely? And how is the Dharma called not timely?' The monk replied, 'I am still young, have not been ordained long, and my learning is shallow. How can I proclaim the profound and vast meaning of the Tathagata? The Bhagavan is now in the nearby Karanda Bamboo Grove. You can go there yourself and ask him your doubts.' The deva replied, 'Now the Buddha is attended by many devas of great power, gathered around him. I am too weak to see him. Please, go and inform the World Honored One on my behalf. If the Tathagata is compassionate and allows it, I will go there and ask my questions.' The monk replied, 'If you can go, I will inform the World Honored One on your behalf.' The deva replied, 'I will go with you to the World Honored One.' At that time, the monk went to where the Buddha was. He bowed at the Buddha's feet, stood to one side, and fully reported the deva's questions to the World Honored One.
。爾時，世尊即說偈言：
「名色中生相， 謂為真實有， 當知如斯人， 是名屬死徑。 若識于名色， 本空無有性， 是名尊敬佛， 永離於諸趣。」
佛問天曰：「汝解已未？」天即答言：「未解。世尊！」佛復說偈言：
「勝慢及等慢， 並及不如慢， 有此三慢者， 是可有諍論； 滅除此三慢， 是名不動想。」
佛告天曰：「汝解已未？」天答佛言：「未解。世尊！」佛復說偈言：
「斷愛及名色， 滅除三種慢； 不觸于諸欲， 滅除于瞋恚； 拔除諸毒根， 諸想愿欲盡。 若能如是者， 得度生死海。」
天白佛言：「我今已解。」
諸比丘聞佛所說，歡喜奉行。
（一八）
如是我聞：
一時，佛在王舍城迦蘭陀竹林。爾時，有一比丘，于清晨朝往趣河邊，脫衣洗浴，還出岸上，晞干其身。有天放光，照于河岸，問比丘言：「比丘！此是巢窟，夜則煙出，晝則火燃。有婆羅門見是事已，破彼巢窟，並掘其地。時有智人語婆羅門言：『以刀掘地。』見有一龜，婆羅門言：『取是龜來。』復語掘地，見一蝮蛇，語令捉取。復語掘地，見一肉段，語令挽取
現代漢語譯本：
當時，世尊就說了偈語：
『在名色中產生執著，認為它是真實存在的， 應當知道這樣的人，是走在通向死亡的道路上。 如果認識到名色，其本質是空無自性的， 這才是真正的尊敬佛陀，永遠脫離輪迴的苦難。』
佛問天神：『你理解了嗎？』天神回答說：『沒有理解，世尊！』佛又說了偈語：
『驕傲自大、與人攀比的傲慢，以及輕視他人的傲慢， 有這三種傲慢的人，就容易產生爭論； 消除這三種傲慢，就達到了心不動搖的境界。』
佛告訴天神：『你理解了嗎？』天神回答佛說：『沒有理解，世尊！』佛又說了偈語：
『斷除愛慾和對名色的執著，消除三種傲慢； 不被慾望所誘惑，消除心中的嗔恨； 拔除各種煩惱的根源，使一切妄想和慾望都消失。 如果能夠做到這樣，就能度過生死的苦海。』
天神對佛說：『我現在已經理解了。』
眾比丘聽了佛的教誨，歡喜地遵照奉行。
（一八）
我是這樣聽說的：
一時，佛陀在王舍城的迦蘭陀竹林。當時，有一位比丘，在清晨前往河邊，脫下衣服洗浴，然後從岸上出來，曬乾身體。這時，有一位天神放出光芒，照亮了河岸，問比丘說：『比丘！這裡有一個巢穴，晚上冒煙，白天燃燒。有一位婆羅門看到這種情況后，就破壞了那個巢穴，並挖掘了地面。當時，有一位智者告訴婆羅門說：『用刀挖掘地面。』結果看到一隻烏龜，婆羅門說：『把這隻烏龜拿來。』又叫人挖掘地面，看到一條毒蛇，叫人抓住它。又叫人挖掘地面，看到一塊肉，叫人把它拉出來。 現代漢語譯本：
當時，世尊即說偈語：
『執著于名色所生的現象，認為它是真實存在的， 應當知道這樣的人，是走在通向死亡的道路上。 如果能認識到名色，其本質是空無自性的， 這才是真正的尊敬佛陀，永遠脫離輪迴的苦難。』
佛問天神：『你理解了嗎？』天神回答說：『沒有理解，世尊！』佛又說偈語：
『勝過他人的傲慢，與人攀比的傲慢，以及不如他人的傲慢， 有這三種傲慢的人，就容易產生爭論； 消除這三種傲慢，就達到了心不動搖的境界。』
佛告訴天神：『你理解了嗎？』天神回答佛說：『沒有理解，世尊！』佛又說偈語：
『斷除愛慾和對名色的執著，消除三種傲慢； 不被慾望所誘惑，消除心中的嗔恨； 拔除各種煩惱的根源，使一切妄想和慾望都消失。 如果能夠做到這樣，就能度過生死的苦海。』
天神對佛說：『我現在已經理解了。』
眾比丘聽了佛的教誨，歡喜地遵照奉行。
（一八）
我是這樣聽說的：
一時，佛陀在王舍城的迦蘭陀竹林。當時，有一位比丘，在清晨前往河邊，脫下衣服洗浴，然後從岸上出來，曬乾身體。這時，有一位天神放出光芒，照亮了河岸，問比丘說：『比丘！這裡有一個巢穴，晚上冒煙，白天燃燒。有一位婆羅門看到這種情況后，就破壞了那個巢穴，並挖掘了地面。當時，有一位智者告訴婆羅門說：『用刀挖掘地面。』結果看到一隻烏龜，婆羅門說：『把這隻烏龜拿來。』又叫人挖掘地面，看到一條毒蛇，叫人抓住它。又叫人挖掘地面，看到一塊肉，叫人把它拉出來。'
English version:
At that time, the World Honored One spoke in verse:
'The appearance arising from name and form, Is regarded as truly existent. Know that such a person, Is on the path of death. If one understands name and form, To be fundamentally empty and without inherent nature, This is true respect for the Buddha, And one will forever be free from all realms of suffering.'
The Buddha asked the deva, 'Do you understand?' The deva replied, 'I do not understand, World Honored One!' The Buddha then spoke another verse:
'Superiority conceit, equality conceit, And inferiority conceit, Those who have these three conceits, Are prone to disputes. Eliminating these three conceits, Is called the state of unmoving thought.'
The Buddha said to the deva, 'Do you understand?' The deva replied to the Buddha, 'I do not understand, World Honored One!' The Buddha then spoke another verse:
'Cutting off craving and name and form, Eliminating the three conceits; Not touching desires, Eliminating anger; Uprooting the roots of all poisons, All thoughts and desires are exhausted. If one can do this, One will cross the sea of birth and death.'
The deva said to the Buddha, 'I now understand.'
The bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly.
(18)
Thus have I heard:
At one time, the Buddha was in the Kalandaka Bamboo Grove in Rajagaha. At that time, there was a bhikkhu who, in the early morning, went to the riverbank, took off his clothes, bathed, and then came out of the water to dry himself. A deva emitted light, illuminating the riverbank, and asked the bhikkhu, 'Bhikkhu! Here is a nest, smoke comes out at night, and fire burns during the day. A Brahmin, having seen this, destroyed the nest and dug up the ground. Then a wise man said to the Brahmin, 'Dig the ground with a knife.' They saw a turtle, and the Brahmin said, 'Bring that turtle here.' He then told them to dig the ground again, and they saw a viper, and he told them to catch it. He then told them to dig the ground again, and they saw a piece of meat, and he told them to pull it out. English version:
At that time, the World Honored One spoke in verse:
'The appearance arising from name and form, Is regarded as truly existent. Know that such a person, Is on the path of death. If one understands name and form, To be fundamentally empty and without inherent nature, This is true respect for the Buddha, And one will forever be free from all realms of suffering.'
The Buddha asked the deva, 'Do you understand?' The deva replied, 'I do not understand, World Honored One!' The Buddha then spoke another verse:
'The conceit of being superior, the conceit of being equal, and the conceit of being inferior, Those who have these three conceits, Are prone to disputes. Eliminating these three conceits, Is called the state of unmoving thought.'
The Buddha said to the deva, 'Do you understand?' The deva replied to the Buddha, 'I do not understand, World Honored One!' The Buddha then spoke another verse:
'Cutting off craving and attachment to name and form, eliminating the three conceits; Not being seduced by desires, eliminating anger; Uprooting the roots of all afflictions, causing all delusions and desires to cease. If one can do this, One will cross the sea of birth and death.'
The deva said to the Buddha, 'I now understand.'
The bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly.
(18)
Thus have I heard:
At one time, the Buddha was in the Kalandaka Bamboo Grove in Rajagaha. At that time, there was a bhikkhu who, in the early morning, went to the riverbank, took off his clothes, bathed, and then came out of the water to dry himself. A deva emitted light, illuminating the riverbank, and asked the bhikkhu, 'Bhikkhu! Here is a nest, smoke comes out at night, and fire burns during the day. A Brahmin, having seen this, destroyed the nest and dug up the ground. Then a wise man said to the Brahmin, 'Dig the ground with a knife.' They saw a turtle, and the Brahmin said, 'Bring that turtle here.' He then told them to dig the ground again, and they saw a viper, and he told them to catch it. He then told them to dig the ground again, and they saw a piece of meat, and he told them to pull it out.'
。復語掘地，見一刀舍，婆羅門言：『此是刀舍。』語令掘取。復語掘地，見楞祇芒毒蟲，語令掘取。復語掘地，見有二道，復語掘出。語更掘地，見有石聚，語令出石。復語掘地，見有一龍，婆羅門言：『莫惱于龍。』即跪彼龍。」
天語比丘言：「莫忘我語，可以問佛，佛有所說，至心憶持。所以者何？我不見若天、若魔、若梵，有能分別者，除佛及以聲聞弟子比丘，無能得解如是問者。」
爾時比丘往至佛所，頂禮佛足，在一面立。所聞天語，具向佛說：「世尊！云何巢窟夜則煙出，晝則火然？誰是婆羅門？誰是智人？云何是刀？云何是掘？云何為龜？云何蝮蛇？云何肉段？云何刀舍？云何楞祇芒毒蟲？云何二道？云何石聚？云何名龍？」
佛告比丘：「諦聽諦聽，當爲汝說。巢窟者，所謂是身。受于父母精氣，四大和合，衣食長養，乃得成身。而此身者，會至散敗，膀脹蟲爛乃至碎壞。夜煙出者，種種覺觀。晝火然者，從身口業，廣有所作。婆羅門者，即是如來。有智人者，即諸聲聞。刀喻智慧。掘地者，喻于精進。龜者，喻於五蓋。蝮蛇者，喻瞋惱害。肉段者，喻慳貪嫉妒。刀舍者，喻五欲。楞祇芒毒蟲，喻如愚癡。二道者，喻于疑。諸石聚者，喻於我慢。龍者，喻于羅漢，盡諸有結
現代漢語譯本：又挖地，看到一個刀鞘，婆羅門說：『這是刀鞘。』叫人挖出來。又挖地，看到楞祇芒毒蟲，叫人挖出來。又挖地，看到有兩條路，又叫人挖出來。又叫人繼續挖地，看到有石頭堆，叫人把石頭搬出來。又挖地，看到一條龍，婆羅門說：『不要驚擾這條龍。』就跪拜那條龍。 天人對比丘說：『不要忘記我的話，可以去問佛，佛所說的話，要真心記住。為什麼呢？我不見天、魔、梵天之中，有能分辨這些的，除了佛和聲聞弟子比丘，沒有人能解答這樣的問題。』 當時，比丘來到佛的住所，頂禮佛足，站在一邊。把聽到的天人的話，全部告訴佛：『世尊！為什麼巢穴晚上冒煙，白天燃燒？誰是婆羅門？誰是智者？什麼是刀？什麼是挖掘？什麼是龜？什麼是蝮蛇？什麼是肉塊？什麼是刀鞘？什麼是楞祇芒毒蟲？什麼是兩條路？什麼是石頭堆？什麼是龍？』 佛告訴比丘：『仔細聽，仔細聽，我來為你解說。巢穴，指的是身體。接受父母的精氣，四大和合，衣食滋養，才得以成身。而這個身體，終將散壞，膨脹腐爛甚至碎裂。晚上冒煙，指的是種種覺觀。白天燃燒，指的是從身口意所造作的各種行為。婆羅門，指的是如來。智者，指的是各位聲聞。刀，比喻智慧。挖掘，比喻精進。龜，比喻五蓋。蝮蛇，比喻嗔怒惱害。肉塊，比喻慳貪嫉妒。刀鞘，比喻五欲。楞祇芒毒蟲，比喻愚癡。兩條路，比喻疑惑。石頭堆，比喻我慢。龍，比喻羅漢，斷盡一切煩惱。』
English version: Again, digging in the ground, they saw a knife sheath, and the Brahmin said, 'This is a knife sheath.' He told them to dig it out. Again, digging in the ground, they saw a 'Lengqi Mang' poisonous insect, and he told them to dig it out. Again, digging in the ground, they saw two paths, and he told them to dig them out. Again, he told them to continue digging, and they saw a pile of stones, and he told them to remove the stones. Again, digging in the ground, they saw a dragon, and the Brahmin said, 'Do not disturb the dragon.' And he knelt before the dragon. A deva said to the bhikkhu, 'Do not forget my words, you can ask the Buddha, and whatever the Buddha says, remember it wholeheartedly. Why is that? I do not see among the devas, demons, or Brahmas anyone who can distinguish these things, except for the Buddha and his sravaka disciples, no one can understand such questions.' At that time, the bhikkhu went to the Buddha's place, bowed at the Buddha's feet, and stood to one side. He told the Buddha everything he had heard from the deva: 'Venerable One! Why does the nest emit smoke at night and burn during the day? Who is the Brahmin? Who is the wise person? What is the knife? What is the digging? What is the turtle? What is the viper? What is the piece of meat? What is the knife sheath? What is the 'Lengqi Mang' poisonous insect? What are the two paths? What is the pile of stones? What is called a dragon?' The Buddha told the bhikkhu, 'Listen carefully, listen carefully, I will explain it to you. The nest refers to the body. It receives the essence of the parents, the four elements combine, and it is nourished by food and clothing, thus forming the body. And this body will eventually decay, swell, rot, and even break apart. The smoke emitted at night refers to various perceptions and thoughts. The burning during the day refers to the various actions performed through body, speech, and mind. The Brahmin refers to the Tathagata. The wise person refers to the sravakas. The knife is a metaphor for wisdom. Digging is a metaphor for diligence. The turtle is a metaphor for the five hindrances. The viper is a metaphor for anger and harm. The piece of meat is a metaphor for stinginess and jealousy. The knife sheath is a metaphor for the five desires. The 'Lengqi Mang' poisonous insect is a metaphor for ignorance. The two paths are a metaphor for doubt. The pile of stones is a metaphor for pride. The dragon is a metaphor for an Arhat, who has exhausted all fetters.'
。」
爾時，世尊即說偈言：
「巢窟名為身， 覺觀如彼煙， 造作如火然， 婆羅門如佛， 智人是聲聞， 刀即是智慧， 掘地喻精進， 五蓋猶如龜， 瞋恚如蝮蛇， 貪嫉如肉段， 五欲如刀舍， 愚癡如楞祇， 疑者如二道， 我見如石聚， 汝今莫惱龍， 龍是真羅漢。 善答問難者， 唯有佛世尊。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（一九）
如是我聞：
一時，佛在波羅奈國仙人鹿野苑中。爾時，世尊著衣持缽入波羅奈城，見一比丘，身意不定，諸根散亂。時，彼比丘遙見佛已，低頭慚愧。佛乞食已，洗足入僧坊中，出於靜室，坐僧眾中，語諸比丘言：「我於今朝，見一比丘不攝諸根，時，彼比丘遙見我已，有慚愧色，低頭撿情，為是誰耶？」時，彼比丘即于坐起，以郁多羅僧著右肩上，叉手合掌，白佛言：「世尊！心意不定，諸根散者，即我身是也。」佛言：「善哉！比丘！見我乃能撿情攝意，見諸比丘、比丘尼、優婆塞、優婆夷，亦當如是，撿情攝意，如似見我。汝能如是，于長夜中安樂利益
當時，世尊就說了這首偈語： 『身體就像鳥巢，感覺和想法像煙霧，行為像燃燒的火焰，婆羅門就像佛陀，有智慧的人是聲聞弟子，刀就是智慧，挖掘土地比喻精進，五蓋就像烏龜，嗔恨像毒蛇，貪婪嫉妒像一塊肉，五欲像刀舍，愚癡像楞祇，疑惑像兩條路，我見像石頭堆，你現在不要惱怒羅漢，羅漢是真正的阿羅漢。 只有佛世尊才能善於回答難題。』 佛說完這些話，眾比丘聽了佛的教誨，都歡喜地遵照執行。 （一九） 我是這樣聽說的： 有一次，佛陀在波羅奈國的仙人鹿野苑。當時，世尊穿著袈裟，拿著缽，進入波羅奈城。他看到一個比丘，身心不定，六根散亂。那個比丘遠遠地看到佛陀后，低頭感到慚愧。佛陀乞食完畢，洗完腳進入僧房，從靜室出來，坐在僧眾中，對眾比丘說：『我今天早上，看到一個比丘不收攝六根，那個比丘遠遠地看到我后，面露慚愧之色，低頭反省，那是誰呢？』當時，那個比丘立刻從座位上站起來，把郁多羅僧搭在右肩上，雙手合掌，對佛說：『世尊！心意不定，六根散亂的人，就是我。』佛說：『好啊！比丘！見到我能夠反省收攝心意，見到其他比丘、比丘尼、優婆塞、優婆夷，也應當像這樣，反省收攝心意，就像見到我一樣。你能夠這樣做，在漫長的夜晚中就能獲得安樂和利益。』
At that time, the World Honored One spoke this verse: 'The body is like a nest, feelings and thoughts are like smoke, actions are like a burning fire, a Brahmin is like a Buddha, a wise person is a Shravaka, a knife is wisdom, digging the ground is a metaphor for diligence, the five hindrances are like a turtle, anger is like a venomous snake, greed and jealousy are like a piece of meat, the five desires are like a knife house, ignorance is like a 'lengqi', doubt is like two roads, self-view is like a pile of stones, you should not annoy the Arhat now, the Arhat is a true Arhat. Only the World Honored One, the Buddha, can skillfully answer difficult questions.' After the Buddha finished speaking, the monks, having heard the Buddha's teachings, joyfully followed them. (19) Thus have I heard: At one time, the Buddha was in the Deer Park at Isipatana in Varanasi. At that time, the World Honored One, wearing his robes and carrying his bowl, entered the city of Varanasi. He saw a monk whose mind and body were unsettled, and whose senses were scattered. When that monk saw the Buddha from afar, he lowered his head in shame. After the Buddha had finished begging for alms, he washed his feet and entered the monastery. He came out of the quiet room and sat among the assembly of monks, saying to them, 'This morning, I saw a monk who was not controlling his senses. When that monk saw me from afar, he showed a look of shame and lowered his head in reflection. Who was that?' At that time, that monk immediately rose from his seat, placed his upper robe over his right shoulder, and with his palms together, said to the Buddha, 'World Honored One! The one whose mind is unsettled and whose senses are scattered is me.' The Buddha said, 'Good! Monk! Seeing me, you are able to reflect and control your mind. When you see other monks, nuns, laymen, and laywomen, you should also be like this, reflecting and controlling your mind, as if you were seeing me. If you can do this, you will obtain peace and benefit throughout the long night.'
。」
有一比丘即于佛前，而說偈言：
「比丘乞食入聚落， 心意縱亂不暫定， 見佛精進攝諸根， 是故佛稱為善哉。」
（二〇）
如是我聞：
一時，佛在波羅奈國古仙人住處鹿野苑中。爾時，世尊時到，著衣持缽，入城乞食。有一比丘在天祠邊，心念惡覺，嗜慾在心。時，佛世尊語比丘言：「比丘！比丘！汝種苦子，極為鄙穢，諸根惡漏，有漏汁處，必有蠅集。」爾時，比丘聞佛所說，知佛世尊識其心念，生大怖畏，身毛皆豎，疾疾而去。
佛乞食還，食已洗足，還僧坊中，入靜房坐。從靜房出，在眾僧前敷座而坐。佛告諸比丘：「我今入城乞食，見一比丘在天祠邊，心念惡覺。嗜慾在心。我即語言：『比丘！比丘！汝種苦子，極為鄙穢，諸根惡漏，有漏汁處，必有蠅集。』是時，比丘聞佛所說，生大驚怖，身毛皆豎，疾疾而去。」
佛說是已，有一比丘從坐而起，叉手合掌，白佛言：「世尊！云何名種苦子？云何名為鄙穢？云何名為惡漏？云何名為蠅集？」
佛言：「諦聽！諦聽！當爲汝說。瞋恚嫌害，名種苦子。縱心五欲，名為鄙穢。由六觸入，不攝戒行，名為惡漏。煩惱止住，能起無明、憍慢、無慚、無愧，起諸結使，所謂蠅集
有一位比丘在佛陀面前，用偈語說道： 『比丘乞食進入村落，心意散亂不能片刻安定， 看到佛陀精進攝持諸根，所以佛陀被稱為善哉。』
（二〇）
我是這樣聽說的：
一時，佛陀在波羅奈國古仙人居住的鹿野苑中。當時，世尊到了乞食的時間，穿上衣服，拿著缽，進入城中乞食。有一位比丘在天神廟旁邊，心中想著不好的念頭，貪慾在心中。這時，佛陀對那位比丘說：『比丘！比丘！你種下苦的種子，極其卑劣污穢，諸根像有漏洞一樣，有漏汁的地方，必定會有蒼蠅聚集。』當時，比丘聽到佛陀所說，知道佛陀知道他的心念，感到非常害怕，渾身汗毛都豎了起來，急忙離開了。
佛陀乞食回來，吃完飯洗了腳，回到僧房中，進入靜室坐下。從靜室出來后，在眾僧面前鋪好座位坐下。佛陀告訴眾比丘：『我今天進城乞食，看到一位比丘在天神廟旁邊，心中想著不好的念頭，貪慾在心中。我就對他說：『比丘！比丘！你種下苦的種子，極其卑劣污穢，諸根像有漏洞一樣，有漏汁的地方，必定會有蒼蠅聚集。』當時，那位比丘聽到我所說，感到非常驚恐，渾身汗毛都豎了起來，急忙離開了。』
佛陀說完這些話后，有一位比丘從座位上站起來，雙手合十，對佛陀說：『世尊！什麼叫做種苦的種子？什麼叫做卑劣污穢？什麼叫做有漏洞？什麼叫做蒼蠅聚集？』
佛陀說：『仔細聽！仔細聽！我將為你們解說。嗔恨和嫌棄傷害，叫做種苦的種子。放縱心意追求五欲，叫做卑劣污穢。由於六種感官接觸外境，不約束自己的行為，叫做有漏洞。煩惱停留在心中，能夠產生無明、驕慢、無慚、無愧，產生各種束縛，這就叫做蒼蠅聚集。』
There was a bhikkhu who, in front of the Buddha, spoke in verse: 'A bhikkhu begging for alms enters a village, his mind is scattered and cannot be still for a moment, Seeing the Buddha diligently restraining his senses, therefore the Buddha is called 'Well done'.'
(20)
Thus have I heard:
At one time, the Buddha was in the Deer Park at the ancient hermitage of the sages in the country of Varanasi. At that time, the World Honored One, when it was time for alms, put on his robes, took his bowl, and entered the city to beg for alms. There was a bhikkhu by a heavenly shrine, his mind filled with evil thoughts, and desire in his heart. At that time, the Buddha said to the bhikkhu: 'Bhikkhu! Bhikkhu! You are planting the seeds of suffering, which are extremely vile and defiled. Your senses are like leaky places, and where there is leakage, flies will surely gather.' At that time, the bhikkhu, hearing what the Buddha said, knew that the Buddha knew his thoughts, and felt great fear, his hair stood on end, and he quickly left.
The Buddha returned from begging for alms, ate his meal, washed his feet, and returned to the monastery, entering his quiet room to sit. After coming out of the quiet room, he sat down on a seat prepared in front of the assembly of monks. The Buddha told the bhikkhus: 'Today, when I went into the city to beg for alms, I saw a bhikkhu by a heavenly shrine, his mind filled with evil thoughts, and desire in his heart. I said to him: 'Bhikkhu! Bhikkhu! You are planting the seeds of suffering, which are extremely vile and defiled. Your senses are like leaky places, and where there is leakage, flies will surely gather.' At that time, the bhikkhu, hearing what I said, felt great fear, his hair stood on end, and he quickly left.'
After the Buddha had spoken these words, a bhikkhu rose from his seat, folded his hands, and said to the Buddha: 'World Honored One! What is meant by planting the seeds of suffering? What is meant by vile and defiled? What is meant by leaky places? What is meant by flies gathering?'
The Buddha said: 'Listen carefully! Listen carefully! I will explain it to you. Anger, hatred, and harm are called planting the seeds of suffering. Indulging the mind in the five desires is called vile and defiled. Because of the six sense contacts with the external world, not restraining one's actions is called leaky places. When afflictions remain in the mind, they can give rise to ignorance, arrogance, shamelessness, and lack of remorse, and give rise to various fetters, this is called flies gathering.'
。」
爾時，世尊即說偈言：
「若有不攝諸根者， 增長欲愛種苦子， 作諸鄙穢常流出， 親近欲覺惱害覺， 若在聚落空閑處， 心終無有暫樂時。 若於己身修正定， 修集諸通得三明， 彼得快樂安隱眠， 能滅覺蠅使無餘， 能修得行住健處， 履行聖蹟到善方， 得正智跡終不還， 入于涅槃寂滅樂。」
佛說是已，諸比丘聞已，歡喜奉行。
（二一）
如是我聞：
一時，佛住舍衛國祇樹給孤獨園。爾時，有一比丘著衣持缽入城乞食。食已，回還洗足，攝持坐具，入得眼林中，在一樹下，敷草而坐，起惡覺觀，貪嗜五欲。得眼林神知比丘念，念于不凈，在此林中，不應嗜惡，作如是念：「我當𡨟寤。」即作是言：「比丘！比丘！何故作瘡？」比丘答言：「我當覆之。」林神復語：「汝瘡如𤬪，以何覆之？」比丘答言：「我以念覺，用覆此瘡。」林神贊言：「善哉！善哉！今此比丘善知覆瘡，真實覆瘡。」
佛以清凈天耳聞彼林神共比丘語。爾時，世尊即說偈言：
「世間嗜慾， 邪意所作。 瘡疣已生， 眾蠅唼食。 嗜慾即瘡， 覺觀即蠅。 我慢依貪， 鉆丈夫心。 貪利名稱， 疑惑所著
現代漢語譯本： 那時，世尊即說偈語： 『如果有人不能約束自己的感官，就會增長慾望和愛，種下痛苦的種子，做出各種卑鄙的事情，常常流露出不好的行為，親近慾望的感受和惱害的感受，無論在村落還是空閑的地方，心中終究沒有片刻的快樂。如果能專注于自身，修正禪定，修習各種神通，獲得三明，就能得到快樂，安穩地睡眠，能夠消滅煩惱，使之無餘，能夠修習，在健康的地方行走和居住，履行聖人的足跡，到達美好的地方，獲得正確的智慧，永不退轉，進入涅槃寂滅的快樂。』 佛說完這些，眾比丘聽了，歡喜地奉行。
（二一）
如是我聞： 一時，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘穿著衣服，拿著缽，進入城中乞食。吃完飯後，回到住處洗腳，整理好坐具，進入得眼林中，在一棵樹下，鋪上草坐下，生起不好的念頭，貪戀五欲。得眼林的神知道比丘的念頭，想到不凈的事情，在這個林中，不應該貪戀惡事，於是這樣想：『我應當喚醒他。』就說：『比丘！比丘！為什麼製造瘡？』比丘回答說：『我將覆蓋它。』林神又說：『你的瘡像膿皰，用什麼覆蓋它？』比丘回答說：『我用正念覺悟，來覆蓋這個瘡。』林神讚歎說：『好啊！好啊！這位比丘善於覆蓋瘡，真實地覆蓋了瘡。』 佛用清凈的天耳聽到林神和比丘的對話。那時，世尊即說偈語： 『世間的貪慾，是邪惡的意念所造成的。瘡和疣已經產生，許多蒼蠅叮咬。貪慾就像瘡，念頭就像蒼蠅。我慢依附於貪婪，鉆入人的心中。貪圖利益和名聲，被疑惑所束縛。』
English version: At that time, the World Honored One spoke in verse: 'If one does not restrain their senses, they will increase desire and love, planting the seeds of suffering, engaging in all sorts of vile actions, constantly displaying bad behavior, being close to feelings of desire and harm, whether in a village or a secluded place, their heart will never have a moment of joy. If one can focus on oneself, correct meditation, cultivate various supernatural powers, and attain the three insights, they can obtain happiness, sleep peacefully, be able to eliminate afflictions, leaving none behind, be able to cultivate, walk and live in healthy places, follow the footsteps of the saints, reach good places, obtain correct wisdom, never regress, and enter the joy of Nirvana's extinction.' After the Buddha finished speaking, the monks listened and joyfully practiced.
(Twenty-one)
Thus have I heard: At one time, the Buddha was staying in the Jeta Grove of Anathapindika's Garden in Shravasti. At that time, there was a monk who, wearing his robes and carrying his bowl, entered the city to beg for food. After eating, he returned to his dwelling, washed his feet, arranged his seat, entered the 'Eye-Gaining' Grove, sat down under a tree on a mat of grass, and arose with bad thoughts, craving the five desires. The spirit of the 'Eye-Gaining' Grove knew the monk's thoughts, thinking of impure things, and that in this grove, one should not crave evil things, so he thought: 'I should awaken him.' He then said: 'Monk! Monk! Why are you creating a sore?' The monk replied: 'I will cover it.' The grove spirit said again: 'Your sore is like a boil, what will you use to cover it?' The monk replied: 'I will use mindfulness and awareness to cover this sore.' The grove spirit praised him, saying: 'Good! Good! This monk is good at covering the sore, truly covering the sore.' The Buddha, with his pure heavenly ear, heard the conversation between the grove spirit and the monk. At that time, the World Honored One spoke in verse: 'The desires of the world are caused by evil thoughts. Sores and warts have already arisen, and many flies are biting. Desire is like a sore, and thoughts are like flies. Arrogance clings to greed, drilling into the hearts of men. Greedy for profit and fame, bound by doubt.'
。 不知出要， 內心修定。 具學諸通， 此不作瘡。 安隱見佛， 能得涅槃。」
說此偈已，諸比丘聞佛所說，歡喜奉行。
（二二）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，眾多比丘著衣持缽入城乞食。爾時，有一年少新學比丘，不以時節入于聚落。時，諸比丘處處見彼新學比丘，而語之言：「汝今新學，未知對治法門，云何處處經歷諸家？」新學比丘白諸比丘言：「大德諸長老等皆往諸家，云何遮我不至諸家？」
時，諸比丘乞食食已，收攝衣缽，洗足已，往至佛所，頂禮佛足，在一面坐。諸比丘等白佛言：「世尊！我等入城乞食，見一年少新學比丘，不以時節，往至諸家。我等語言：『汝是新學，未知對治，何緣非時往至他家？』答我等言：『諸老比丘亦到諸家，何故獨自而遮我耶？』」
爾時，世尊告諸比丘：「大曠野中有一大池，有諸大象入彼池中，以鼻拔取池中藕根，凈抖擻已，用水洗之，然後乃食，身體肥盛，極得氣力。諸小象等亦復食藕，不知抖擻並及水洗，合泥出食，後轉羸瘦，無有氣力，若死若近死。」
爾時，世尊而說偈言：
「大象入池時， 以鼻拔藕根， 抖擻洗去泥， 然後方食之
現代漢語譯本：
『不知出離的要義，內心修習禪定。 具足學習各種神通，這樣就不會產生煩惱。 安穩地見到佛陀，能夠證得涅槃。』
說完這偈頌后，眾比丘聽聞佛陀所說，歡喜奉行。
（二二）
如是我聞：
一時，佛陀在舍衛國祇樹給孤獨園。當時，眾多比丘穿著僧衣，拿著缽，進入城中乞食。當時，有一位年輕新學的比丘，不按時節進入村落。當時，眾比丘到處見到那位新學比丘，就對他說：『你現在是新學的，還不知道對治煩惱的方法，為什麼到處到各家去呢？』新學比丘對眾比丘說：『各位長老都到各家去，為什麼阻止我不去各家呢？』
當時，眾比丘乞食完畢，收好衣缽，洗完腳后，來到佛陀那裡，頂禮佛足，在一旁坐下。眾比丘對佛陀說：『世尊！我們進入城中乞食，見到一位年輕新學的比丘，不按時節，到各家去。我們對他說：『你是新學的，還不知道對治煩惱的方法，為什麼不在適當的時候到別人家去呢？』他回答我們說：『各位老比丘也到各家去，為什麼唯獨阻止我呢？』
當時，世尊告訴眾比丘：『大曠野中有一個大池塘，有許多大象進入池塘中，用鼻子拔取池塘中的藕根，乾淨地抖掉泥土，用水洗乾淨，然後才吃，身體肥壯，力氣很大。那些小象也吃藕，不知道抖掉泥土並用水洗，帶著泥土就吃，後來變得瘦弱，沒有力氣，不是死就是接近死亡。』
當時，世尊說了偈頌：
『大象進入池塘時，用鼻子拔取藕根， 抖掉泥土洗乾淨，然後才吃。』 現代漢語譯本：
『不知出離的要義，內心修習禪定。 具足學習各種神通，這樣就不會產生煩惱。 安穩地見到佛陀，能夠證得涅槃。』
說完這偈頌后，眾比丘聽聞佛陀所說，歡喜奉行。
（二二）
如是我聞：
一時，佛陀在舍衛國祇樹給孤獨園。當時，許多比丘穿著僧衣，拿著缽，進入城裡乞食。當時，有一位年輕新學的比丘，不按時節進入村落。當時，比丘們到處看到那位新學比丘，就對他說：『你現在是新學的，還不知道對治煩惱的方法，為什麼到處到各家去呢？』新學比丘對眾比丘說：『各位長老都到各家去，為什麼阻止我不去各家呢？』
當時，比丘們乞食完畢，收好衣缽，洗完腳后，來到佛陀那裡，頂禮佛足，在一旁坐下。比丘們對佛陀說：『世尊！我們進入城裡乞食，看到一位年輕新學的比丘，不按時節，到各家去。我們對他說：『你是新學的，還不知道對治煩惱的方法，為什麼不在適當的時候到別人家去呢？』他回答我們說：『各位老比丘也到各家去，為什麼唯獨阻止我呢？』
當時，世尊告訴比丘們：『大曠野中有一個大池塘，有許多大象進入池塘中，用鼻子拔取池塘中的藕根，乾淨地抖掉泥土，用水洗乾淨，然後才吃，身體肥壯，力氣很大。那些小象也吃藕，不知道抖掉泥土並用水洗，帶著泥土就吃，後來變得瘦弱，沒有力氣，不是死就是接近死亡。』
當時，世尊說了偈頌：
『大象進入池塘時，用鼻子拔取藕根， 抖掉泥土洗乾淨，然後才吃。』
English version:
'Not knowing the essence of detachment, cultivate inner concentration. Having fully learned all the spiritual powers, this will not create suffering. Peacefully seeing the Buddha, one can attain Nirvana.'
After speaking this verse, the monks, having heard what the Buddha said, joyfully practiced it.
(22)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, many monks, wearing their robes and carrying their bowls, entered the city to beg for alms. At that time, there was a young, newly ordained monk who entered the village at an inappropriate time. At that time, the monks saw the new monk everywhere and said to him, 'You are newly ordained and do not yet know the methods of overcoming defilements, why do you go to various houses everywhere?' The new monk said to the monks, 'The elders all go to various houses, why do you prevent me from going to various houses?'
At that time, the monks, having finished begging for alms, put away their robes and bowls, washed their feet, and went to the Buddha, bowed at his feet, and sat to one side. The monks said to the Buddha, 'World Honored One! We entered the city to beg for alms and saw a young, newly ordained monk who, at an inappropriate time, went to various houses. We said to him, 'You are newly ordained and do not yet know how to overcome defilements, why do you go to other people's houses at an inappropriate time?' He replied to us, 'The elder monks also go to various houses, why do you prevent only me?'
At that time, the World Honored One told the monks, 'In a great wilderness, there is a large pond. Many elephants enter the pond, use their trunks to pull up the lotus roots, shake off the mud cleanly, wash them with water, and then eat them, their bodies becoming strong and full of energy. The young elephants also eat lotus roots, but they do not know to shake off the mud and wash them with water, so they eat them with the mud, and later they become weak, without energy, and either die or are near death.'
At that time, the World Honored One spoke this verse:
'When elephants enter the pond, they use their trunks to pull up the lotus roots, Shake off the mud and wash them clean, and then they eat them.' English version:
'Not knowing the essence of detachment, cultivate inner concentration. Having fully learned all the spiritual powers, this will not create suffering. Peacefully seeing the Buddha, one can attain Nirvana.'
After speaking this verse, the monks, having heard what the Buddha said, joyfully practiced it.
(22)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, many monks, wearing their robes and carrying their bowls, entered the city to beg for alms. At that time, there was a young, newly ordained monk who entered the village at an inappropriate time. At that time, the monks saw the new monk everywhere and said to him, 'You are newly ordained and do not yet know the methods of overcoming defilements, why do you go to various houses everywhere?' The new monk said to the monks, 'The elders all go to various houses, why do you prevent me from going to various houses?'
At that time, the monks, having finished begging for alms, put away their robes and bowls, washed their feet, and went to the Buddha, bowed at his feet, and sat to one side. The monks said to the Buddha, 'World Honored One! We entered the city to beg for alms and saw a young, newly ordained monk who, at an inappropriate time, went to various houses. We said to him, 'You are newly ordained and do not yet know how to overcome defilements, why do you go to other people's houses at an inappropriate time?' He replied to us, 'The elder monks also go to various houses, why do you prevent only me?'
At that time, the World Honored One told the monks, 'In a great wilderness, there is a large pond. Many elephants enter the pond, use their trunks to pull up the lotus roots, shake off the mud cleanly, wash them with water, and then eat them, their bodies becoming strong and full of energy. The young elephants also eat lotus roots, but they do not know to shake off the mud and wash them with water, so they eat them with the mud, and later they become weak, without energy, and either die or are near death.'
At that time, the World Honored One spoke this verse:
'When elephants enter the pond, they use their trunks to pull up the lotus roots, Shake off the mud and wash them clean, and then they eat them.'
。 若有諸比丘， 具修清白法， 若受于利養， 無過能染著， 是名修行者， 猶如彼大象。 不善解方便， 后受於過患， 后受其苦惱， 如彼小象等。」
諸比丘聞佛所說，歡喜奉行。
阿難與結髮 及以二陀驃 賊並散倒吒 拔彌、慚愧根 苦子並覆瘡 小大食藕根
別譯雜阿含經卷第一 大正藏第 02 冊 No. 0100 別譯雜阿含經
別譯雜阿含經卷第二
失譯人名今附秦錄
初誦第二
（二三）
如是我聞：
一時，佛在王舍城，住寒林中。爾時，佛告諸比丘：「人生壽淺，會必歸終，應勤行道，凈修梵行，是故汝等不應懈怠，應修善行，修於法義，及以真行。」
爾時，魔王聞是說已，即作是念：「沙門瞿曇在王舍城，住寒林中，為諸聲聞而說法要，我當至彼而作壞亂。」爾時魔王作是念已，化為摩納，往至佛所，頂禮佛足，在一面立，而說偈言：
「人生壽長， 無諸嬈惱， 常得安隱， 無有死徑。」
佛作是念：「魔王波旬來作嬈亂。」即說偈言：
「人命短促， 多諸嬈害， 宜急修善， 如救頭燃。 當知波旬， 欲來惱觸
現代漢語譯本： 『如果有些比丘，具備清凈的修行，如果他們接受供養，卻沒有被貪慾所染污，這才能稱得上是修行者，就像那大象一樣。如果不善於運用方便法門，之後就會遭受過患，之後就會承受苦惱，就像那些小像一樣。』 眾比丘聽聞佛陀所說，歡喜地奉行。 阿難與結髮，以及二陀驃，盜賊和散倒吒，拔彌、慚愧根，苦子和覆瘡，小大食藕根。 《別譯雜阿含經》卷第一 大正藏第02冊 No. 0100 《別譯雜阿含經》 《別譯雜阿含經》卷第二 失譯人名今附秦錄 初誦第二 （二三） 如是我聞： 一時，佛陀在王舍城，住在寒林中。當時，佛陀告訴眾比丘：『人生壽命短暫，終將歸於死亡，應當勤奮修行，清凈地修持梵行，因此你們不應該懈怠，應當修習善行，修習佛法義理，以及真實的修行。』 當時，魔王聽到這些話后，就想：『沙門瞿曇在王舍城，住在寒林中，為眾聲聞講說佛法要義，我應當去那裡擾亂他。』當時魔王這樣想后，就化作一個年輕人，來到佛陀面前，頂禮佛足，站在一旁，並說偈語： 『人生壽命長久，沒有各種煩惱，常常得到安穩，沒有死亡的途徑。』 佛陀心想：『魔王波旬是來擾亂的。』於是就說偈語： 『人的生命短暫，充滿各種煩惱，應當趕緊修習善行，就像撲滅頭上燃燒的火焰一樣。應當知道波旬，是想來惱亂我。』
English version: 'If there are any monks who possess pure practice, if they receive offerings without being tainted by attachment, they are called practitioners, like that great elephant. If they are not skilled in using expedient means, they will later suffer from faults, and later endure suffering, like those young elephants.' The monks, having heard what the Buddha said, joyfully practiced it. Ananda and the braided hair, and the two Dhabas, thieves and scattered Daṭa, Bami, the root of shame, bitter fruit and covered sores, small and large eating lotus roots. Separate Translation of the Samyuktagama Sutra, Volume 1 Taisho Tripitaka Volume 02 No. 0100 Separate Translation of the Samyuktagama Sutra Separate Translation of the Samyuktagama Sutra, Volume 2 The name of the translator is lost, now attached to the Qin record First Recitation, Second (23) Thus have I heard: At one time, the Buddha was in Rajagriha, residing in the Cold Forest. At that time, the Buddha told the monks: 'Human life is short, and will inevitably end in death. You should diligently practice the Way, and purely cultivate the Brahma-faring. Therefore, you should not be lazy, but should cultivate good deeds, cultivate the meaning of the Dharma, and true practice.' At that time, the Demon King, having heard these words, thought: 'The Shramana Gautama is in Rajagriha, residing in the Cold Forest, teaching the essence of the Dharma to the Shravakas. I should go there and cause disruption.' At that time, the Demon King, having thought this, transformed into a young man, went to the Buddha, bowed at his feet, stood to one side, and spoke a verse: 'Human life is long, without various afflictions, always obtaining peace, there is no path to death.' The Buddha thought: 'The Demon King Mara has come to cause disruption.' Then he spoke a verse: 'Human life is short, full of various afflictions, one should quickly cultivate good deeds, like extinguishing a fire burning on one's head. You should know that Mara has come to trouble me.'
。」
爾時，魔王聞說偈已，即作是念：「沙門瞿曇知我心念。」愁憂苦惱，深生悔恨，便即隱形，還於天宮。
（二四）
如是我聞：
一時，佛在王舍城寒林之中。爾時，佛告諸比丘：「諸行無常，迅速不停，無可恃怙，是敗壞法，應當速離，趣解脫道。」
爾時，魔王波旬復作是念：「沙門瞿曇住王舍城在寒林中，為諸聲聞說如是法，我當往彼而為嬈亂。」爾時魔王作是念已，化為摩納，往至佛所，在一面立，而說偈言：
「晝夜恒在， 命常回來， 如輪軸轉， 週迴無已。」
佛知魔王來作嬈亂，即說偈言：
「命欲日夜盡， 壽者多患難， 猶如陷下河， 速盡無遺余， 是故汝波旬， 不應作壞亂。」
魔作是念：「佛知我心。」愁憂苦惱，極生悔恨，隱形而去，還於天宮。
（二五）
如是我聞：
一時，佛在王舍城迦蘭陀竹林。爾時，世尊于夜後分，經行林中。于其晨朝，洗足已，正身端坐，繫念在前。爾時，魔王作是念言：「沙門瞿曇在王舍城，于夜後分，林中經行。于其晨朝，洗足已，入于靜室，正身端坐，繫念在前。我今當往，而作嬈亂
現代漢語譯本 當時，魔王聽到這首偈語后，心想：『沙門瞿曇知道我的心思。』他感到憂愁苦惱，深深地悔恨，便立即隱去身形，返回天宮。
（二四）
我聽到的是這樣的：
一時，佛陀在王舍城的寒林中。當時，佛陀告訴眾比丘：『諸行都是無常的，迅速變化不停留，沒有什麼是可以依賴的，都是會敗壞的，應當儘快遠離，走向解脫之道。』
當時，魔王波旬又心想：『沙門瞿曇住在王舍城的寒林中，為眾聲聞宣說這樣的佛法，我應當去那裡擾亂他。』當時魔王這樣想后，就化作一個年輕人，來到佛陀面前，站在一邊，並說偈語道： 『晝夜不停留，生命常往復，如同車輪轉，週而復始無盡頭。』
佛陀知道魔王前來擾亂，就說偈語道： 『生命日夜消逝，壽命多有患難，猶如陷入深河，迅速耗盡無餘，所以你波旬，不應制造破壞。』
魔王心想：『佛陀知道我的心思。』他感到憂愁苦惱，極其悔恨，便隱去身形離去，返回天宮。
（二五）
我聽到的是這樣的：
一時，佛陀在王舍城的迦蘭陀竹林。當時，世尊在夜晚後半段，在林中經行。到了早晨，洗完腳后，端正身體坐下，集中意念於前方。當時，魔王心想：『沙門瞿曇在王舍城，在夜晚後半段，在林中經行。到了早晨，洗完腳后，進入靜室，端正身體坐下，集中意念於前方。我現在應當前去，擾亂他。』
English version At that time, the demon king, having heard the verse, thought, 'The Shramana Gautama knows my thoughts.' He was filled with sorrow, distress, and deep remorse, and immediately vanished, returning to his heavenly palace.
(24)
Thus have I heard:
At one time, the Buddha was in the Cold Forest of Rajagriha. At that time, the Buddha said to the monks, 'All conditioned things are impermanent, changing rapidly and without cease, nothing is reliable, they are subject to decay, and one should quickly depart from them, and proceed on the path to liberation.'
At that time, the demon king Mara again thought, 'The Shramana Gautama is dwelling in the Cold Forest of Rajagriha, teaching such Dharma to the disciples, I should go there and disturb him.' Having thought this, the demon king transformed himself into a young man, went to the Buddha, stood to one side, and spoke this verse: 'Day and night constantly, life always returns, like the turning of a wheel, revolving without end.'
The Buddha, knowing that the demon king had come to disturb him, spoke this verse: 'Life is diminishing day and night, the lifespan is full of suffering, like falling into a deep river, quickly exhausted without remainder, therefore you, Mara, should not cause destruction.'
The demon thought, 'The Buddha knows my thoughts.' He was filled with sorrow, distress, and extreme remorse, and vanished, departing and returning to his heavenly palace.
(25)
Thus have I heard:
At one time, the Buddha was in the Kalanda Bamboo Grove of Rajagriha. At that time, the World Honored One, in the latter part of the night, was walking in the forest. In the morning, having washed his feet, he sat upright, focusing his mind ahead. At that time, the demon king thought, 'The Shramana Gautama is in Rajagriha, in the latter part of the night, walking in the forest. In the morning, having washed his feet, he enters the quiet chamber, sits upright, focusing his mind ahead. I should go now and disturb him.'
。」作是念已，即便化為摩納之形，在佛前立，而說偈言：
「我心能化作， 羅網遍虛空， 沙門於我所， 終不得解脫。」
佛作是念：「魔來嬈亂。」即說偈言：
「世間有五欲， 愚者為所縛， 能斷此諸欲， 永盡一切苦。 我已斷諸欲， 意亦不染著， 波旬應當知， 我久壞欲網。」
爾時，魔王聞說偈已，不果所愿，憂愁苦惱，隱形而去，還於天宮。
（二六）
如是我聞：
一時，佛住王舍城迦蘭陀竹林。爾時，世尊于初夜後分，坐臥經行。于其晨朝，洗足入房，右脅著地，足足相累，繫心在明，修于念覺，而生起想。爾時，魔王波旬即作是念：「沙門瞿曇在王舍城迦蘭陀竹林中，經行坐臥。于其晨朝，洗足入房，右脅著地，足足相累，繫心在明，修于念覺，作于起想。我當至彼，而作嬈亂。」作是念已，化為摩納，在佛前住，而說偈言：
「何以睡眠？ 何以睡眠？ 云何睡眠， 如入涅槃？ 如所作辦， 而自安眠， 乃至日出， 故復眠也。」
佛知天魔來作嬈亂，即說偈言：
「愛網著諸有， 遍覆一切處， 我今破斯網， 諸愛永已斷
現代漢語譯本：他這樣想后，立刻化作摩納的形象，站在佛前，並說偈語： 『我的心能化作羅網，遍佈虛空，沙門在我這裡，終究無法解脫。』 佛心想：『魔來擾亂。』隨即說偈語： 『世間有五種慾望，愚笨的人被它們束縛，能斷絕這些慾望，就能永遠消除一切痛苦。 我已經斷絕了所有慾望，心意也不再執著，波旬應當知道，我早已摧毀了慾望的羅網。』 當時，魔王聽了偈語后，沒有達到願望，憂愁苦惱，隱身離去，回到天宮。 （二六） 我（阿難）是這樣聽說的： 一時，佛住在王舍城的迦蘭陀竹林。當時，世尊在初夜過後，坐著、躺著、經行。到了早晨，洗完腳進入房間，右側臥著，雙腳交疊，集中精神在光明上，修習念覺，並生起想法。當時，魔王波旬這樣想：『沙門瞿曇在王舍城的迦蘭陀竹林中，經行、坐臥。到了早晨，洗完腳進入房間，右側臥著，雙腳交疊，集中精神在光明上，修習念覺，並生起想法。我應當到那裡，去擾亂他。』他這樣想后，化作摩納，站在佛前，並說偈語： 『為什麼睡覺？為什麼睡覺？怎麼能像進入涅槃一樣睡覺？像完成了一切事情一樣，而自己安眠，甚至到太陽出來，還要繼續睡呢？』 佛知道天魔來擾亂，隨即說偈語： 『愛慾的羅網遍佈一切存在，覆蓋所有地方，我現在打破了這個羅網，所有的愛慾都已永遠斷絕。』
English version: Having thought thus, he immediately transformed into the form of a 'Manava', stood before the Buddha, and spoke a verse: 'My mind can transform into a net, spreading throughout the void. The Shramana, in my presence, will ultimately not find liberation.' The Buddha thought: 'The demon has come to disturb.' He then spoke a verse: 'In the world, there are five desires, by which the foolish are bound. One who can sever these desires will forever end all suffering. I have already severed all desires, and my mind is no longer attached. Mara should know that I have long since destroyed the net of desire.' At that time, the demon king, having heard the verse, did not achieve his wish. He was filled with sorrow and distress, concealed himself, and departed, returning to his heavenly palace. (26) 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, in the latter part of the first watch of the night, was sitting, lying down, and walking. In the morning, after washing his feet, he entered his room, lay down on his right side, with his feet placed one upon the other, focused his mind on the light, practiced mindfulness, and arose with a thought. At that time, the demon king Mara thought: 'The Shramana Gautama is in the Kalanda Bamboo Grove in Rajagriha, walking, sitting, and lying down. In the morning, after washing his feet, he enters his room, lies down on his right side, with his feet placed one upon the other, focuses his mind on the light, practices mindfulness, and arises with a thought. I should go there and disturb him.' Having thought thus, he transformed into a 'Manava', stood before the Buddha, and spoke a verse: 'Why sleep? Why sleep? How can you sleep as if entering Nirvana? As if having accomplished everything, you rest peacefully, even until the sun rises, you continue to sleep?' The Buddha, knowing that the heavenly demon had come to disturb, then spoke a verse: 'The net of craving is attached to all existences, covering all places. I have now broken this net, all cravings are forever severed.'
。 一切有生盡， 安隱涅槃樂， 波旬汝今者， 於我復何為？」
爾時，魔王聞說偈已，憂愁苦惱，即便隱形，還於天宮。
（二七）
如是我聞：一時，佛在王舍城耆阇崛山中。值天雲霧，降少微雨，電光暉赫，處處晃耀。爾時，世尊即于其夜露地經行。魔王波旬而作是念：「沙門瞿曇在王舍城耆阇崛山，值天雲霧，降少微雨，電光暉赫，處處光耀，于其夜中露地經行。我當往彼，而作壞亂。」爾時，魔王作是念已，在其山上，推大石下，欲到佛所。時，彼大石，自然碎壞。
爾時，世尊即說偈言：
「汝壞靈鷲山， 令如粉微塵， 巨海及大地， 悉皆分碎裂。 欲使正解脫， 生於怖畏相， 欲令毛髮豎， 終無有是處。」
爾時，魔王作是念言：「沙門瞿曇知我所念。」憂愁苦惱，即便隱身，還於天宮。
（二八）
如是我聞：
一時，佛在王舍城耆阇崛山。爾時，世尊于其中夜露地經行，洗足已，入靜房中，整身端坐，繫念在前。魔王波旬作是念言：「瞿曇沙門在王舍城耆阇崛山中，露地經行。我當往彼，而作嬈亂。」爾時，魔王即自變形作蟒蛇身，其形長大，猶如大船。雙目晃朗，如憍薩羅缽。吐舌炎炎，又如掣電
現代漢語譯本 『一切有生命的東西終將消逝，安穩的涅槃才是真正的快樂。波旬啊，你現在對我又能做什麼呢？』 當時，魔王聽了這偈語，憂愁苦惱，立刻隱去身形，返回天宮。
（二七）
我聽聞是這樣：一時，佛陀在王舍城的耆阇崛山中。當時天空中雲霧瀰漫，下著細微的雨，閃電的光芒明亮耀眼，到處閃爍。那時，世尊就在夜晚在露天的地方經行。魔王波旬心想：『沙門瞿曇在王舍城的耆阇崛山，正值天空中雲霧瀰漫，下著細微的雨，閃電的光芒明亮耀眼，到處閃爍，在這樣的夜晚在露天的地方經行。我應當去那裡，擾亂他。』當時，魔王這樣想后，就在山上，推下大石頭，想要砸到佛陀那裡。當時，那塊大石頭，自然碎裂。 那時，世尊就說了偈語： 『你即使能毀壞靈鷲山，讓它像粉塵一樣細微，即使能讓大海和大地，都完全分裂破碎。想要讓真正解脫的人，產生恐懼害怕，想要讓他的毛髮豎立，那是不可能的事情。』 當時，魔王心想：『沙門瞿曇知道我心裡想的。』憂愁苦惱，立刻隱去身形，返回天宮。
（二八）
我聽聞是這樣：
一時，佛陀在王舍城的耆阇崛山。當時，世尊在半夜在露天的地方經行，洗完腳后，進入靜室，整理好身體端坐，集中意念在前方。魔王波旬心想：『瞿曇沙門在王舍城的耆阇崛山中，在露天的地方經行。我應當去那裡，擾亂他。』當時，魔王就自己變形變成蟒蛇的身體，它的形狀巨大，像一艘大船。雙眼明亮，像憍薩羅缽。吐出的舌頭火焰騰騰，又像閃電一樣。
English version 'All that has life must come to an end, the peaceful Nirvana is the true joy. What can you, Mara, do to me now?' At that time, the demon king, having heard the verse, was filled with sorrow and distress, and immediately concealed his form, returning to his heavenly palace.
(Twenty-seven)
Thus have I heard: At one time, the Buddha was in Mount Gijjhakuta in Rajagaha. At that time, the sky was cloudy and misty, with light rain falling, and the flashes of lightning were bright and dazzling, shining everywhere. At that time, the World Honored One was walking in the open air at night. The demon king Mara thought: 'The Shramana Gautama is in Mount Gijjhakuta in Rajagaha, at a time when the sky is cloudy and misty, with light rain falling, and the flashes of lightning are bright and dazzling, shining everywhere, and he is walking in the open air at night. I should go there and cause him trouble.' At that time, the demon king, having thought this, pushed a large stone down from the mountain, intending to reach the Buddha. At that time, that large stone naturally shattered. At that time, the World Honored One spoke this verse: 'Even if you could destroy Mount Gijjhakuta, making it as fine as dust, even if you could make the great ocean and the earth completely split and shatter. To make one who is truly liberated feel fear and dread, to make his hair stand on end, that is impossible.' At that time, the demon king thought: 'The Shramana Gautama knows what I am thinking.' Filled with sorrow and distress, he immediately concealed his form, returning to his heavenly palace.
(Twenty-eight)
Thus have I heard:
At one time, the Buddha was in Mount Gijjhakuta in Rajagaha. At that time, the World Honored One was walking in the open air in the middle of the night, and after washing his feet, he entered the quiet room, straightened his body and sat upright, focusing his mind ahead. The demon king Mara thought: 'The Shramana Gautama is in Mount Gijjhakuta in Rajagaha, walking in the open air. I should go there and cause him trouble.' At that time, the demon king transformed himself into the body of a python, its shape was huge, like a large ship. Its eyes were bright, like Kosala bowls. Its tongue flickered like flames, and like lightning.
。出入息聲，如大雷震。住于佛前，以身繞佛，引頸舉頭，當佛頂上。
爾時，世尊知魔嬈亂，而說偈言：
「我處於閑寂， 繫心正解脫， 安禪修其身， 如昔諸佛法。 毒蛇極猛暴， 狀貌甚可畏， 蚊虻及蚤虱， 種種諸惱觸， 不動我一毛， 況能令我畏？ 假使虛空裂， 大地皆振動， 一切諸眾生， 皆生大驚懼， 欲令我怖畏， 終無有是處。 設復有毒箭， 中於我心者， 當於被箭時， 終不求救護， 然復此毒箭， 亦不能中我。」
爾時，魔王聞佛說偈，而作是念：「瞿曇沙門已知我心。」生大怖畏，憂愁悔恨，即變形去，還於天宮。
（二九）
如是我聞：
一時，佛在王舍城曼直林中。佛于初夜坐禪經行。初夜以訖，洗足入室，右脅著地，足足相累，繫心在明，作于起想。魔王波旬知佛心已，而作是念：「沙門瞿曇在王舍城曼直林中，于其初夜，坐禪經行。至中夜前，洗足入房，右脅著地，足足相累，繫心在明，作于起想。我今當往，而作壞亂。」爾時，魔王化作摩納，在如來前，而說偈言：
「云何無事務， 而作于睡眠？ 安寢不𡨟寤， 如似醉人眠
現代漢語譯本：他的呼吸聲，像巨大的雷鳴一樣。他停留在佛陀面前，用身體圍繞著佛陀，伸長脖子，舉起頭，在佛陀的頭頂上方。 那時，世尊知道魔在擾亂，就說了偈語： 『我處於清靜寂寞之處， 專心致志于真正的解脫， 安然禪定修養自身， 如同過去諸佛所行之法。 毒蛇極其兇猛暴烈， 形狀面貌非常可怕， 蚊子、牛虻以及跳蚤、虱子， 種種惱人的觸碰， 都不能動我一根毫毛， 何況能讓我感到畏懼？ 即使虛空破裂， 大地都震動起來， 一切眾生， 都產生巨大的驚恐， 想要讓我感到害怕， 終究沒有這樣的可能。 假設有毒箭， 射中我的心臟， 當被箭射中時， 我終究不會尋求救護， 然而這毒箭， 也不能真正傷到我。』 那時，魔王聽到佛陀說偈語，心中想：『沙門瞿曇已經知道我的心思。』他感到非常恐懼，憂愁悔恨，隨即變形離去，回到天宮。 （二九） 我是這樣聽說的： 一時，佛陀在王舍城曼直林中。佛陀在初夜時分坐禪經行。初夜過後，洗完腳進入房間，右側臥著，雙腳交疊，專心致志于光明，想著起身。魔王波旬知道佛陀的心思后，心中想：『沙門瞿曇在王舍城曼直林中，在初夜時分，坐禪經行。到中夜之前，洗完腳進入房間，右側臥著，雙腳交疊，專心致志于光明，想著起身。我現在應當前去，擾亂他。』那時，魔王化作一個年輕人，在如來面前，說了偈語： 『為何無所事事， 卻要睡覺？ 安穩地睡著不醒來， 就像醉酒的人一樣。』
English version: His breathing sounded like a great thunderclap. He stayed before the Buddha, circling him with his body, stretching his neck, and raising his head above the Buddha's crown. At that time, the World Honored One, knowing that Mara was causing disturbance, spoke a verse: 'I dwell in solitude and quiet, Focusing my mind on true liberation, Calmly meditating and cultivating myself, As the Buddhas of the past have done. Venomous snakes are extremely fierce and violent, Their appearances are very frightening, Mosquitoes, horseflies, and fleas, lice, All sorts of annoying touches, Cannot move a single hair on me, How much less can they make me fear? Even if the void were to crack, And the earth were to shake, All living beings, Would experience great terror, Wanting to make me afraid, There is ultimately no such possibility. Suppose there were a poisoned arrow, That struck my heart, When struck by the arrow, I would ultimately not seek rescue, Yet this poisoned arrow, Also cannot truly harm me.' At that time, the Mara King, hearing the Buddha speak the verse, thought: 'The Shramana Gautama already knows my thoughts.' He felt great fear, sorrow, and remorse, and immediately transformed and left, returning to his heavenly palace. (29) Thus have I heard: At one time, the Buddha was in the Mango Grove in Rajagriha. The Buddha was meditating and walking in the early part of the night. After the early part of the night, he washed his feet and entered his room, lying on his right side, with his feet overlapping, focusing his mind on the light, thinking of rising. Mara Papiyas, knowing the Buddha's thoughts, thought: 'The Shramana Gautama is in the Mango Grove in Rajagriha, meditating and walking in the early part of the night. Before the middle of the night, he washed his feet and entered his room, lying on his right side, with his feet overlapping, focusing his mind on the light, thinking of rising. I should go now and disturb him.' At that time, Mara transformed into a young man, and in front of the Tathagata, spoke a verse: 'Why, having nothing to do, Do you sleep? Sleeping soundly and not waking, Like a drunken person.'
。 人無財業者， 乃可自恣睡， 大有諸財業， 歡樂快睡眠。」
爾時，世尊知魔來嬈亂，而說偈言：
「我非無作睡， 亦非醉而眠。 我無世財故， 是以今睡眠， 我多得法財， 是以安睡眠。 我于睡眠中， 乃至出入息， 皆能有利益， 未嘗有損減。 寤則無疑慮， 睡眠無所畏。 譬如有毒箭， 人射中其心， 數數受苦痛， 猶尚能得睡。 我毒箭已拔， 何故而不睡？」
魔聞是偈，作是念：「沙門瞿曇已知我心。」心懷憂惱，于即還宮。
（三〇）
如是我聞：
一時，佛在王舍城毗婆波世山七葉窟中。爾時，有一比丘名曰求㥲，獨住仙山黑石窟中，處於閑靜，勤行精進，以不放逸，斷於我見，得時解脫，自身作證，復還退失。第二第三，乃至第六，亦還退失。比丘念言：「我今獨處，修行精進，六返退失，若更退失，以刀自割。」魔王波旬知佛在王舍城毗婆波世山七葉窟中，瞿曇弟子名曰求㥲，亦在王舍城獨住仙山黑石窟中，勤行精進，心不放逸，得時解脫，自身作證。得已，退失，如是六返。爾時，魔王而作是念：「求㥲比丘若第七得，必自傷害，出魔境界
現代漢語譯本 沒有財產的人，可以隨意睡覺，擁有大量財產的人，才能快樂地安睡。 這時，世尊知道魔來擾亂，就說了偈語： 『我不是無所事事才睡覺，也不是喝醉了才睡。我沒有世俗的財產，所以現在才睡覺，我擁有很多法財，所以才能安穩睡眠。我在睡眠中，乃至呼吸之間，都能有利益，從未有損失。醒來時沒有疑慮，睡眠時沒有畏懼。譬如有人被毒箭射中心臟，常常遭受痛苦，尚且還能睡覺。我的毒箭已經拔除，為什麼不能睡覺呢？』 魔聽到這偈語，心想：『沙門瞿曇已經知道我的心思。』心中憂愁煩惱，立刻返回魔宮。 （三〇） 我是這樣聽說的： 一時，佛陀在王舍城毗婆波世山的七葉窟中。當時，有一位比丘名叫求㥲，獨自住在仙山的黑石窟中，處於清靜之處，勤奮精進修行，因為不放逸，斷除了我見，獲得了暫時的解脫，自身作證，但又退失了。第二次、第三次，乃至第六次，也退失了。比丘心想：『我現在獨自修行，勤奮精進，已經六次退失，如果再退失，就用刀自殺。』魔王波旬知道佛陀在王舍城毗婆波世山的七葉窟中，瞿曇的弟子名叫求㥲，也在王舍城獨自住在仙山的黑石窟中，勤奮精進修行，心不放逸，獲得了暫時的解脫，自身作證。得到之後，又退失了，像這樣六次。當時，魔王心想：『求㥲比丘如果第七次得到，必定會自殘，超出我的魔境。』
English version Those without wealth can sleep at will, while those with great wealth can sleep happily. At that time, the World Honored One, knowing that Mara had come to disturb him, spoke in verse: 'I do not sleep idly, nor do I sleep drunk. I have no worldly possessions, therefore I sleep now. I have much Dharma wealth, therefore I sleep peacefully. Even in my sleep, even in my breathing, I can gain benefit, and have never suffered loss. When awake, I have no doubts, and when asleep, I have no fear. Just as a person shot in the heart with a poisoned arrow, who suffers pain repeatedly, can still sleep. My poisoned arrow has been removed, why should I not sleep?' Upon hearing this verse, Mara thought, 'The Shramana Gautama knows my thoughts.' With a troubled heart, he immediately returned to his palace. (30) Thus have I heard: At one time, the Buddha was in the Seven Leaf Cave on Mount Vipava in Rajagriha. At that time, there was a bhikkhu named Qiu Xun, who lived alone in the Black Stone Cave on the Immortal Mountain. He was in a quiet place, diligently practicing, and through non-negligence, he severed his self-view, attained temporary liberation, and testified to it himself, but then fell back. The second, third, and even the sixth time, he also fell back. The bhikkhu thought, 'I am now practicing alone, diligently and vigorously, and have fallen back six times. If I fall back again, I will cut myself with a knife.' Mara, the king of demons, knew that the Buddha was in the Seven Leaf Cave on Mount Vipava in Rajagriha, and that Gautama's disciple named Qiu Xun was also in Rajagriha, living alone in the Black Stone Cave on the Immortal Mountain, diligently practicing, with a non-negligent mind, attaining temporary liberation, and testifying to it himself. After attaining it, he fell back, like this six times. At that time, Mara thought, 'If the bhikkhu Qiu Xun attains it a seventh time, he will surely harm himself and go beyond my demonic realm.'
。」作是念已，捉琉璃琴，往到佛所，扣琴作偈：
「大智大精進， 有大神通達， 於法得自在， 威光極熾盛。 汝聲聞弟子， 今將欲自害， 人中最上者， 汝今應遮斷。 云何樂汝法？ 何故學他死？」
爾時，魔王說是偈已，佛告魔言：「波旬！汝今乃是諸放逸者之大親友，汝今所說自為說耳，乃不為彼比丘說也。」
爾時，世尊復說偈言：
「若人不怯弱， 堅修行精進， 恒樂於禪定， 晝夜修眾善。 干竭愛慾使， 壞汝魔軍眾， 今舍後邊身， 永入于涅槃。」
爾時，魔王憂悲苦惱，失琉璃琴，愁毒悔恨，還本宮殿。
佛告諸比丘：「當共汝等詣仙人山求㥲比丘所。」佛將諸比丘詣求㥲所，見求㥲尸東猶如煙聚。佛告諸比丘：「汝等見此煙聚已不？」諸比丘言：「已見，世尊。」尸南西北亦如是聚。佛告比丘：「此是波旬隱形繞求㥲所，覓其心識。」佛告比丘：「求㥲比丘以入涅槃，無有神識，無所至方。」
爾時，魔王化形摩納，而說偈言：
「上下及四方， 推求求㥲識， 莫知所至方， 神識竟何趣？」
爾時，世尊告波旬言：「如此健夫，破汝軍眾，以入涅槃
現代漢語譯本：他這樣想后，就拿起琉璃琴，來到佛陀所在的地方，彈琴作偈： 『大智大精進，有大神通力，對於佛法得自在，威光極其熾盛。 你的聲聞弟子，現在將要自殺，人中最尊貴者，你現在應該阻止他。 為何要樂於你的佛法？為何要學習他去死？』 當時，魔王說完這偈語后，佛陀告訴魔王說：『波旬！你現在是那些放縱者的好朋友，你現在所說的是為你自己說的，不是為那位比丘說的。』 當時，世尊又說偈語： 『如果人不怯懦，堅定修行精進，經常樂於禪定，日夜修習各種善行。 他會使愛慾枯竭，摧毀你的魔軍，現在捨棄這最後的身體，永遠進入涅槃。』 當時，魔王憂愁悲傷苦惱，丟失了琉璃琴，愁悶悔恨，回到自己的宮殿。 佛陀告訴眾比丘：『我們應當一起去仙人山，到求㥲比丘那裡。』佛陀帶領眾比丘來到求㥲所在的地方，看見求㥲的屍體東邊像一堆煙聚。佛陀告訴眾比丘：『你們看見這堆煙聚了嗎？』眾比丘說：『已經看見了，世尊。』屍體的南西北邊也像這樣聚集。佛陀告訴比丘：『這是波旬隱身繞著求㥲，尋找他的心識。』佛陀告訴比丘：『求㥲比丘已經進入涅槃，沒有神識，無所去處。』 當時，魔王化作摩納的形象，說了偈語： 『上下和四方，推求求㥲的識，不知道他去了哪裡，神識究竟去了哪裡？』 當時，世尊告訴波旬說：『這樣剛強的人，摧毀了你的軍隊，已經進入涅槃。』
English version: Having thought thus, he took his crystal lute, went to where the Buddha was, and played the lute, composing a verse: 'Great wisdom, great diligence, possessing great supernatural powers, being free in the Dharma, your majestic light is extremely brilliant. Your Śrāvaka disciple is now about to commit suicide; O most supreme among men, you should now stop him. Why take pleasure in your Dharma? Why learn from him to die?' At that time, after the demon king had spoken this verse, the Buddha said to the demon: 'Pāpiyas! You are now a great friend to those who are indulgent; what you have said is for your own sake, not for that bhikkhu.' At that time, the World-Honored One again spoke a verse: 'If a person is not timid, firmly practices diligence, constantly delights in meditation, and cultivates all good deeds day and night, he will dry up the causes of desire, destroy your demon army, now abandon this last body, and forever enter Nirvāṇa.' At that time, the demon king was sorrowful, grieved, and distressed, lost his crystal lute, and, full of melancholy and regret, returned to his palace. The Buddha said to the bhikkhus: 'We should go together to the mountain of the sages, to where the bhikkhu Puṇḍarīka is.' The Buddha led the bhikkhus to where Puṇḍarīka was, and saw Puṇḍarīka's corpse to the east, like a gathering of smoke. The Buddha said to the bhikkhus: 'Have you seen this gathering of smoke?' The bhikkhus said: 'We have seen it, World-Honored One.' The south, west, and north of the corpse were also gathered like this. The Buddha said to the bhikkhus: 'This is Pāpiyas, concealing himself, circling around Puṇḍarīka, seeking his consciousness.' The Buddha said to the bhikkhus: 'The bhikkhu Puṇḍarīka has already entered Nirvāṇa, has no consciousness, and has nowhere to go.' At that time, the demon king transformed himself into the form of a youth and spoke a verse: 'Above, below, and in the four directions, searching for Puṇḍarīka's consciousness, not knowing where he has gone, where has his consciousness ultimately gone?' At that time, the World-Honored One said to Pāpiyas: 'Such a strong man has destroyed your army and has entered Nirvāṇa.'
。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（三一）
如是我聞：
一時，佛在優樓比螺聚落尼連禪河菩提樹下，成佛未久。爾時，魔王而作是念：「佛在優樓比螺聚落尼連禪河菩提樹下，成佛未久。我當詣彼，伺求其便。」作是念已，往詣佛所，而說偈言：
「汝獨處閑靜， 閉默常寂然， 光顏顯神體， 諸根悉悅豫。 譬如失財者， 后還獲于財， 汝今玩禪寂， 歡喜亦如是。 既能遺國榮， 亦不悕名利， 何不與諸人， 而共為親友？」
爾時，世尊以偈答言：
「我久獲禪定， 其心常寂然， 破壞汝欲軍， 得於無上財。 我根恒恬豫， 心中得寂滅， 以壞汝欲軍， 修道情歡喜。 獨一離憒鬧， 安用親友為？」
爾時，魔王復說偈言：
「汝已獲正道， 安隱向涅槃， 既以得妙法， 宜常戢在懷， 誠應獨了知， 何以教眾人？」
爾時，世尊復說偈言：
「人不屬魔者， 咨吾彼岸法， 我為正分別， 諦實得盡滅， 止心不放逸， 魔不得其便。」
爾時，魔王復說偈言：
「譬如白石山， 其色類脂膏， 群鳥不別知， 飛來而噏食
現代漢語譯本 佛陀說完這些話后，眾比丘聽了佛陀的教誨，都歡喜地遵照奉行。 （三一） 我是這樣聽說的： 一時，佛陀在優樓比螺聚落的尼連禪河邊的菩提樹下，剛剛成佛不久。當時，魔王心中想：『佛陀在優樓比螺聚落的尼連禪河邊的菩提樹下，剛剛成佛不久。我應當去那裡，伺機尋找他的破綻。』這樣想著，就前往佛陀所在的地方，並說了偈語： 『你獨自一人處在清靜之地， 閉口不語，常常寂靜無聲， 容光煥發，神采奕奕， 諸根都感到愉悅舒暢。 就像失去錢財的人， 後來又重新獲得錢財一樣， 你現在享受禪定的寂靜， 歡喜的心情也是如此。 既然能夠捨棄國家的榮華， 也不貪圖名利， 為什麼不與眾人交往， 而要和他們成為親友呢？』 當時，世尊用偈語回答說： 『我早已獲得禪定， 內心常常寂靜無聲， 摧毀了你的慾望之軍， 獲得了無上的財富。 我的諸根恒常安寧愉悅， 心中得到寂滅的境界， 因為摧毀了你的慾望之軍， 修道的心情感到歡喜。 獨自一人遠離喧囂， 哪裡需要什麼親友呢？』 當時，魔王又說了偈語： 『你已經獲得了正道， 安穩地走向涅槃， 既然已經得到了妙法， 就應該常常把它藏在心中， 確實應該獨自領悟， 為什麼要教給眾人呢？』 當時，世尊又說了偈語： 『不屬於魔的人， 會向我請教彼岸的法門， 我會為他們正確地分別解說， 讓他們真實地得到滅盡， 止息內心，不放縱懈怠， 魔就無法找到機會。』 當時，魔王又說了偈語： 『就像白色的石頭山， 它的顏色像油脂一樣， 群鳥不能分辨清楚， 飛來就啄食它』
English version Having spoken thus, the Buddha, the monks, having heard what the Buddha had said, joyfully followed and practiced. (31) Thus have I heard: At one time, the Buddha was in the Uruvilva village, under the Bodhi tree by the Neranjara River, not long after his enlightenment. At that time, the Mara King thought to himself: 'The Buddha is in the Uruvilva village, under the Bodhi tree by the Neranjara River, not long after his enlightenment. I should go there and seek an opportunity to exploit him.' Having thought this, he went to where the Buddha was and spoke in verse: 'You dwell alone in quietude, Silent and always still, Your countenance shines with divine form, Your senses are all joyful and content. Like one who has lost wealth, And later regains it, You now enjoy the quiet of meditation, Your joy is like that. Since you can abandon the glory of a kingdom, And do not desire fame or gain, Why not associate with others, And be friends with them?' At that time, the World Honored One replied in verse: 'I have long attained meditation, My mind is always still, I have destroyed your army of desires, And obtained the supreme wealth. My senses are always peaceful and content, My heart has attained tranquility, Because I have destroyed your army of desires, My mind is joyful in practicing the Way. Alone, away from the noise and chaos, What need do I have for friends?' At that time, the Mara King again spoke in verse: 'You have already attained the right path, And are peacefully heading towards Nirvana, Since you have obtained the wonderful Dharma, You should always keep it in your heart, Indeed, you should understand it alone, Why teach it to others?' At that time, the World Honored One again spoke in verse: 'Those who do not belong to Mara, Will ask me about the Dharma of the other shore, I will correctly explain it for them, So that they may truly attain extinction, By stopping the mind and not being negligent, Mara will not find an opportunity.' At that time, the Mara King again spoke in verse: 'Like a white stone mountain, Its color is like grease, The birds cannot distinguish it, They fly over and peck at it.'
。 既不得其味， 嘴傷而虛還， 我今亦如是， 徒來無所為。」
爾時，魔王說是偈已，憂愁苦惱，極生悔恨，向一空處，蹲踞獨坐，以箭畫地，思作方計。時，魔三女：一名極愛，二名悅彼，三名適意。時，魔三女往至魔邊，向父說偈：
「父今名丈夫， 何以懷憂愁？ 我當以欲罥， 罥彼如捕鳥， 將來至父所， 使父得自在。」
爾時，魔王說偈答言：
「彼人善斷欲， 不可以欲牽， 已過魔境界， 是故我懷憂。」
彼魔三女化其形容，極為端嚴，往至佛所，即禮佛足，在一面立。三女同聲，俱白佛言：「我故來供養，與佛策使。」爾時，世尊無上斷愛，了不顧視，第二第三，亦作是語，佛不觀察。
時，魔三女退在一處，自共議論：「男子之法，所好各異，或愛小者，或愛中者，或愛大者。」即時一女，化作六百女人，或作小女，或作童女，或作未嫁女，或作已嫁女，或作已產女，或作未產女，化作如是眾多女已，俱往佛所，白佛言：「世尊！我等今來供養世尊，為其策使，給侍手足。」佛不觀察，第二第三，亦如是說，都不顧視
現代漢語譯本： 『既然得不到其中的滋味， 只會嘴上受傷，徒勞無功。 我現在也是這樣， 白跑一趟，毫無作為。』 當時，魔王說完這偈語后，憂愁苦惱，非常後悔，便走到一個空曠的地方，蹲著獨自坐下，用箭在地上畫來畫去，思考著對策。這時，魔王的三位女兒，一名叫極愛，二名叫悅彼，三名叫適意。魔王的三位女兒來到魔王身邊，向父親說了偈語： 『父親您是大丈夫， 為何如此憂愁？ 我們應當用慾望的羅網， 像捕鳥一樣抓住他， 帶到父親這裡， 讓父親您得到自在。』 當時，魔王用偈語回答說： 『那人善於斷絕慾望， 不能用慾望來牽引他， 他已經超越了魔的境界， 所以，我才感到憂愁。』 魔王的三位女兒改變了她們的容貌，變得極其端莊美麗，來到佛陀面前，立即禮拜佛足，站在一旁。三位女兒同聲對佛陀說：『我們特來供養，併爲佛陀效勞。』當時，世尊已經徹底斷絕了愛慾，根本不看她們。她們第二次、第三次這樣說，佛陀也不理睬。 這時，魔王的三位女兒退到一旁，自己商議說：『男人的喜好各不相同，有的喜歡小的，有的喜歡中等的，有的喜歡大的。』隨即，其中一個女兒化作六百個女人，有的化作小女孩，有的化作童女，有的化作未嫁的女子，有的化作已嫁的女子，有的化作已生育的女子，有的化作未生育的女子，變化成如此眾多的女子后，一同來到佛陀面前，對佛陀說：『世尊！我們現在來供養世尊，為世尊效勞，侍奉您的手足。』佛陀不理睬她們。她們第二次、第三次這樣說，佛陀都不看她們。
English version: 'Since one cannot obtain its flavor, Only the mouth is injured and returns empty. I am now also like this, Coming in vain, achieving nothing.' At that time, after the demon king spoke this verse, he was filled with worry and distress, and deeply regretted it. He went to an empty place, squatted down and sat alone, drawing on the ground with an arrow, thinking of a plan. At this time, the demon king's three daughters, named Extremely Loving, Pleasing Him, and Suitable Intention, came to the demon king's side and spoke a verse to their father: 'Father, you are a great man, Why are you so worried? We should use the net of desire, To catch him like a bird, Bring him to our father, So that father can be at ease.' At that time, the demon king replied with a verse: 'That person is good at cutting off desires, He cannot be drawn by desires, He has already passed the realm of demons, Therefore, I am worried.' The demon king's three daughters transformed their appearances, becoming extremely dignified and beautiful. They went to the Buddha, immediately bowed at his feet, and stood to one side. The three daughters said in unison to the Buddha: 'We have come to make offerings and serve the Buddha.' At that time, the World Honored One had completely cut off all desires and did not look at them at all. They spoke these words a second and third time, but the Buddha did not observe them. At this time, the demon king's three daughters retreated to one side and discussed among themselves: 'Men's preferences are different, some like small ones, some like medium ones, and some like large ones.' Immediately, one of the daughters transformed into six hundred women, some as little girls, some as young maidens, some as unmarried women, some as married women, some as women who had given birth, and some as women who had not given birth. After transforming into so many women, they all went to the Buddha and said to the Buddha: 'World Honored One! We have come to make offerings to the World Honored One, to serve the World Honored One, and to attend to your hands and feet.' The Buddha did not observe them. They spoke these words a second and third time, but the Buddha did not look at them.
。
時，魔女等復退一處，更共語言：「此必得無上斷愛慾解脫故，若不爾者，應見我等狂亂吐血，或能心裂。我等當往其所，以偈問難。」魔女極愛以偈問曰：
「端拱樹下坐， 閑靜獨思惟， 為失於財寶， 為欲求大財？ 城邑聚落中， 都無愛著心， 何不與眾人， 而共作親友？」
爾時，世尊說偈答言：
「我以得大財， 心中得寂滅， 我壞愛慾軍， 妙色都不著。 獨處而坐禪， 最受第一樂， 以是因緣故， 都不求親友。」
魔女適意復說偈言：
「比丘住何處， 能度五駛流， 六駛流亦過？ 入何禪定中， 得度大欲岸， 永離有攝縛？」
爾時，世尊復說偈言：
「身獲柔軟樂， 心得善解脫， 心離於諸業， 意不復退轉。 得斷覺觀法， 得離瞋愛掉， 得住此處住， 能度五駛流。 並度第六者， 作如是坐禪， 能度大欲結， 並離有攝流。」
魔女悅彼復說偈言：
「已斷于愛結， 離眾所著處， 多欲度駛流， 多欲度死岸， 唯有黠慧者， 能度如斯難
現代漢語譯本：當時，魔女們退到一處，又一起說道：『這個人必定是獲得了無上的斷除愛慾的解脫，如果不是這樣，我們應該會看到他狂亂吐血，或者心裂而死。我們應當去他那裡，用偈語向他問難。』魔女非常喜歡用偈語，於是問道： 『端正地坐在樹下，閑靜地獨自思考，是爲了失去的財寶，還是爲了追求更大的財富？在城邑村落中，都沒有愛戀執著的心，為什麼不和眾人一起，結交親友呢？』 這時，世尊用偈語回答說： 『我已經獲得了巨大的財富，心中得到了寂滅，我摧毀了愛慾的軍隊，對美妙的色相都不執著。獨自一人坐禪，是最快樂的，因為這個緣故，我都不尋求親友。』 魔女滿意地又用偈語說道： 『比丘住在什麼地方，能夠度過五條湍急的河流，也能度過六條湍急的河流？進入什麼樣的禪定中，能夠度過慾望的彼岸，永遠脫離存在的束縛？』 這時，世尊又用偈語說道： 『身體獲得柔軟的快樂，心得到很好的解脫，心遠離各種業力，意志不再退轉。斷除了覺觀的方法，脫離了嗔恨、愛慾和掉舉，能夠安住於此，就能度過五條湍急的河流。 並且度過第六條河流，像這樣坐禪，就能度過慾望的束縛，並且脫離存在的流動。』 魔女聽了很高興，又用偈語說道： 『已經斷除了愛慾的束縛，脫離了眾人執著的地方，很多人想要度過湍急的河流，很多人想要度過死亡的彼岸，只有聰明有智慧的人，才能度過這樣的困難。』
English version: At that time, the demonesses retreated to a place, and together they said, 'This one must have attained the supreme liberation from the cutting off of desire and lust. If not, we should see him go mad and vomit blood, or his heart break. We should go to him and question him with verses.' The demonesses were very fond of using verses, so they asked: 'Sitting upright under the tree, quietly contemplating alone, is it for the loss of treasures, or for the desire to seek greater wealth? In cities and villages, there is no heart of love and attachment, why not be with the people and make friends?' At that time, the World Honored One replied with verses: 'I have obtained great wealth, and my heart has attained tranquility. I have destroyed the army of desire and lust, and I am not attached to beautiful forms. Sitting in meditation alone is the greatest joy, and for this reason, I do not seek friends.' The demoness, pleased, again spoke in verses: 'Where does the bhikkhu dwell, that he can cross the five swift currents, and also cross the six swift currents? In what kind of meditation does he enter, that he can cross the shore of great desire, and forever be free from the bonds of existence?' At that time, the World Honored One again spoke in verses: 'The body obtains soft pleasure, the mind obtains good liberation, the mind is free from all karmic actions, and the will no longer retreats. Having cut off the methods of perception and contemplation, having escaped from anger, lust, and restlessness, being able to abide here, one can cross the five swift currents. And also cross the sixth current, practicing meditation in this way, one can cross the bonds of desire, and escape the flow of existence.' The demoness, pleased with this, again spoke in verses: 'Having cut off the bonds of desire, having escaped the places of attachment for the masses, many desire to cross the swift currents, many desire to cross the shore of death, only the wise and intelligent can cross such difficulties.'
。」
爾時，世尊復說偈言：
「大精進濟拔， 如來正法度， 如法得度脫， 智者莫不欣。」
三女不果所愿，還至父所。爾時，魔王呵責三女，因說偈言：
「三女占壞彼， 形容猶如電， 向彼大精進， 如風吹兜羅。 爪以欲壞山， 齒齰于鐵丸， 嬰愚以藕絲， 欲懸于太山。 佛已度眾著， 欲共彼講論， 罥摾欲捕風， 欲下虛空月。 以手掬大海， 望欲得干竭， 佛已離諸著， 欲往共講論。 舉腳度須彌， 大海中覓地， 佛已出諸著， 而往共講論。」
魔王憂愁悔恨，于即滅沒，還於天宮。
（三二）
如是我聞：
一時，佛在王舍城靈鷲山。爾時，佛與諸比丘讚歎涅槃法。魔王作是念：「佛在王舍城，與諸比丘贊涅槃法。我今當往，而作壞亂。」作是念已，即便化形，作一百人，五十人極為端正，五十人極為醜惡，時，諸比丘皆生驚怪，今以何故，極為端正，復有極丑？
佛知魔來欲作壞亂。爾時，世尊告波旬言：「汝于長夜生死之中，具受如是好惡之形，汝當云何得度苦岸？如是變化，復何用為？若有愛著于男女者，汝當變化作眾形相
現代漢語譯本 當時，世尊又說了偈語： 『大精進的佛陀救拔眾生，如來以正法度化， 如法修行得以解脫，有智慧的人沒有不歡喜的。』 三位魔女沒有達到願望，回到父親那裡。當時，魔王呵斥三位女兒，並說了偈語： 『三位女兒想破壞他，她們的姿色如同閃電， 去挑釁那位大精進的佛陀，就像風吹散兜羅樹的絨毛。 想用指甲破壞山，用牙齒咬鐵丸， 像愚蠢的人用藕絲，想懸掛太山。 佛陀已經度脫了執著，想和他辯論， 就像用網去捕捉風，想把空中的月亮拉下來。 用手去舀大海，希望把它弄乾， 佛陀已經脫離了所有執著，還想去和他辯論。 抬腳想跨過須彌山，在大海中尋找陸地， 佛陀已經超越了所有執著，還想去和他辯論。』 魔王憂愁悔恨，隨即消失，回到天宮。
（三二）
我（阿難）是這樣聽說的： 一時，佛陀在王舍城的靈鷲山。當時，佛陀和眾比丘讚歎涅槃之法。魔王心想：『佛陀在王舍城，和眾比丘讚歎涅槃之法。我現在應當去，破壞他們的修行。』這樣想后，就變化身形，變成一百個人，五十個人極其端正，五十個人極其醜陋。當時，眾比丘都感到驚怪，為什麼會出現如此端正和如此醜陋的人呢？ 佛陀知道魔王來想破壞修行。當時，世尊告訴波旬說：『你在漫長的生死輪迴中，已經承受了各種好壞的形體，你又如何才能度過苦難的彼岸呢？像這樣的變化，又有什麼用呢？如果有人貪戀男女之慾，你應當變化成各種各樣的形相。
English version At that time, the World Honored One again spoke in verse: 'The greatly diligent one rescues and delivers, the Tathagata uses the true Dharma to liberate, Those who practice according to the Dharma attain liberation, the wise are all delighted.' The three daughters did not achieve their wishes and returned to their father. At that time, the demon king rebuked his three daughters, and spoke in verse: 'The three daughters tried to ruin him, their appearances were like lightning, Going against that greatly diligent one, like the wind blowing away the cotton of the silk-cotton tree. Trying to destroy a mountain with fingernails, biting an iron ball with teeth, Like a foolish person using lotus threads, trying to hang Mount Tai. The Buddha has already transcended attachments, wanting to debate with him, Like trying to catch the wind with a net, wanting to pull down the moon in the sky. Using a hand to scoop the ocean, hoping to dry it up, The Buddha has already left all attachments, yet you want to debate with him. Lifting a foot to cross Mount Sumeru, searching for land in the ocean, The Buddha has already gone beyond all attachments, yet you want to debate with him.' The demon king was worried and remorseful, and then disappeared, returning to his heavenly palace.
(32)
Thus have I heard: At one time, the Buddha was at Vulture Peak in Rajagriha. At that time, the Buddha and the monks were praising the Dharma of Nirvana. The demon king thought: 'The Buddha is in Rajagriha, praising the Dharma of Nirvana with the monks. I should go now and disrupt their practice.' Having thought this, he immediately transformed himself, creating one hundred people, fifty of whom were extremely beautiful, and fifty of whom were extremely ugly. At that time, all the monks were astonished, wondering why there were such extremely beautiful and extremely ugly people? The Buddha knew that the demon had come to disrupt their practice. At that time, the World Honored One said to Mara: 'In the long night of birth and death, you have experienced such good and bad forms, how will you cross the shore of suffering? What is the use of such transformations? If there are those who are attached to the desires of men and women, you should transform into various forms.'
。我今都無男女之相，何用變化作眾形為？」
佛說是已，諸比丘聞佛所說，歡喜奉行。
長壽、何帝及罥摾 睡眠、經行、大毒蛇 無所為、求㥲、魔女 壞亂變形及好惡
（三三）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「堅持七行，必得帝釋。何以故？昔者，帝釋為人之時，發初履行：孝順父母；恭敬尊長；所言柔軟，斷于兩舌；好施；無慳；恒修實語，終不欺誑；不起瞋恚，設生嫌恨，尋思滅之。」
爾時，世尊即說偈言：
「于父母所， 極能孝順， 于諸尊長， 深心恭敬。 恒作軟善， 恩柔好語， 斷于兩舌， 慳貪瞋恚。 三十三天， 各作是語： 『如是行者， 勝我等輩， 應當別住， 以為天王。』」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（三四）
如是我聞：
一時，佛在毗舍離獼猴彼岸大講堂中。有一離車，名摩訶離，來詣佛所，禮佛足已，在一面坐。白佛言：「世尊！頗曾見帝釋不？」佛言：「我見。」離車白佛言：「有夜叉鬼，狀似帝釋，世尊所見將無是彼夜叉鬼耶？」佛告離車：「是帝釋身，我善識之。夜叉之形如帝釋者，我亦識知
現代漢語譯本 『我現在都沒有男女的形相了，哪裡還需要變化成各種各樣的形態呢？』 佛說完這些話，眾比丘聽了佛的教誨，都歡喜地遵照奉行。 長壽、何帝以及罥摾，睡眠、經行、大毒蛇，無所作為、尋求貪慾、魔女，破壞混亂、改變形態以及好與壞。 （三三） 我是這樣聽說的： 一時，佛在舍衛國的祇樹給孤獨園。當時，佛告訴眾比丘：『堅持七種行為，必定能夠成為帝釋。為什麼呢？過去，帝釋在做人的時候，開始修行時就做到：孝順父母；恭敬長輩；說話柔和，不說挑撥離間的話；樂於佈施；沒有吝嗇；始終說實話，從不欺騙；不起嗔恨心，即使產生怨恨，也立刻想辦法消除。』 當時，世尊就說了偈語： 『對於父母，能夠極盡孝順，對於各位長輩，內心深切恭敬。總是行為柔和善良，言語溫和美好，不說挑撥離間的話，沒有吝嗇貪婪和嗔恨。三十三天，各自都這樣說：『像這樣修行的人，勝過我們這些同輩，應當特別居住，成為天王。』 佛說完這些話，眾比丘聽了佛的教誨，都歡喜地遵照奉行。 （三四） 我是這樣聽說的： 一時，佛在毗舍離獼猴彼岸大講堂中。有一位離車人，名叫摩訶離，來到佛的住所，向佛行禮后，在一旁坐下。他問佛說：『世尊！您曾經見過帝釋嗎？』佛說：『我見過。』離車人問佛說：『有夜叉鬼，外形像帝釋，世尊您見到的難道不是那個夜叉鬼嗎？』佛告訴離車人：『那確實是帝釋的身形，我能清楚地辨認出來。至於外形像帝釋的夜叉，我也能辨認出來。』
English version 'I no longer have the form of male or female, why would I need to transform into various shapes?' After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully followed them. Longevity, Hedi, and Juejiang, sleep, walking meditation, the great poisonous snake, doing nothing, seeking desire, the demoness, destruction and chaos, changing forms, and good and evil. (33) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the Buddha told the monks: 'By upholding seven practices, one will surely become Sakra. Why is that? In the past, when Sakra was a human, he began his practice by: being filial to his parents; respecting elders; speaking softly, refraining from divisive speech; being generous; not being stingy; always speaking truthfully, never deceiving; not harboring anger, and if resentment arises, immediately finding a way to eliminate it.' At that time, the World Honored One spoke in verse: 'Towards parents, be extremely filial, towards all elders, have deep respect in your heart. Always act with gentleness and kindness, speak with soft and kind words, refrain from divisive speech, and be free from stinginess, greed, and anger. The thirty-three heavens, each say: 'Those who practice like this, surpass our peers, they should reside separately, and become the king of the heavens.' After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully followed them. (34) Thus have I heard: At one time, the Buddha was in the great lecture hall of the Monkey Shore in Vaishali. There was a Licchavi named Mahali, who came to the Buddha's place, bowed at the Buddha's feet, and sat to one side. He asked the Buddha: 'World Honored One! Have you ever seen Sakra?' The Buddha said: 'I have seen him.' The Licchavi asked the Buddha: 'There are Yaksha ghosts that resemble Sakra, could it be that the one you saw was that Yaksha ghost?' The Buddha told the Licchavi: 'That was indeed Sakra's form, I can clearly recognize it. As for the Yaksha who resembles Sakra, I can also recognize them.'
。帝釋本行，及所行事，我亦盡知。帝釋本為人時，極孝順父母；敬于尊長；所言柔軟，斷于兩舌；除去慳嫉；常好佈施；口常實語；除于瞋恚，不起嫌恨。」
爾時，世尊即說偈言：
「于父母所， 極能孝順， 于諸尊長， 深心恭敬， 恒作軟善， 恩柔好語， 斷于兩舌， 慳貪瞋恚。 三十三天， 各作是語： 『如是行者， 勝我等輩， 應當別住， 以為天王。』」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（三五）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，有一比丘往到佛所，頂禮佛足，在一面立。白佛言：「世尊！云何名帝釋？云何作帝釋相？」佛告比丘：「帝釋本在人中，所有佈施，生純信心，信心施於貧窮、沙門、婆羅門等。其所施時，施漿飲食，種種肴膳，種種華鬘，種種諸香，燒香、涂香，財帛床榻。以是因緣。時諸天等名為帝釋。」
比丘復白佛：「何故名帝釋為富蘭但那？」佛告比丘：「帝釋昔在人中，施無厭足，數數施故，諸天號名為富蘭但那。」
「以何因緣，複名帝釋為摩佉婆？」佛告比丘：「帝釋本作婆羅門，名摩佉婆
現代漢語譯本：釋提桓因的本行，以及他所做的事情，我也完全知曉。釋提桓因在做人時，極其孝順父母；尊敬長輩；說話柔和，斷絕兩舌；去除慳吝嫉妒；常常喜歡佈施；口中常說實話；去除嗔恚，不起嫌恨。 當時，世尊就說了偈語： 『對於父母， 極其能夠孝順， 對於各位長輩， 內心深處恭敬， 常常行為柔和善良， 言語恩愛美好， 斷絕兩舌， 慳貪嗔恚。 三十三天， 各自這樣說： 『像這樣修行的人， 勝過我們這些同輩， 應當特別居住， 作為天王。』 佛說完這些，各位比丘聽了佛所說，歡喜地奉行。 （三五） 我是這樣聽說的： 一時，佛在舍衛國祇樹給孤獨園。當時，有一位比丘來到佛的住所，頂禮佛足，站在一邊。稟告佛說：『世尊！為什麼叫帝釋？帝釋的相貌是什麼樣的？』佛告訴比丘：『帝釋原本在人間，所有佈施，都生出純凈的信心，以信心佈施給貧窮的人、沙門、婆羅門等。他佈施的時候，佈施漿水飲食，各種美味佳餚，各種花鬘，各種香，燒香、涂香，財物床榻。因為這個因緣，當時諸天就稱他為帝釋。』 比丘又稟告佛：『為什麼稱帝釋為富蘭但那？』佛告訴比丘：『帝釋過去在人間，佈施沒有厭足，多次佈施，所以諸天稱他為富蘭但那。』 『因為什麼因緣，又稱帝釋為摩佉婆？』佛告訴比丘：『帝釋原本是婆羅門，名叫摩佉婆』
English version: I also know all about Śakra』s past conduct and what he did. When Śakra was a human, he was extremely filial to his parents; respectful to his elders; his speech was gentle, he refrained from divisive speech; he eliminated stinginess and jealousy; he often liked to give alms; he always spoke truthfully; he eliminated anger and did not harbor resentment. At that time, the World Honored One spoke the following verse: 'Towards parents, He was extremely filial, Towards all elders, He was deeply respectful, He always acted gently and kindly, His words were loving and good, He refrained from divisive speech, Stinginess, greed, and anger. The thirty-three heavens, Each said this: 'One who practices like this, Surpasses our peers, Should reside separately, As the king of the gods.' After the Buddha finished speaking, the monks, having heard what the Buddha said, joyfully practiced it. (35) Thus have I heard: At one time, the Buddha was in the Jeta Grove in Śrāvastī, in the Garden of Anāthapiṇḍada. At that time, a certain monk went to where the Buddha was, bowed at the Buddha』s feet, and stood to one side. He said to the Buddha, 'World Honored One! Why is he called Śakra? What is the appearance of Śakra?' The Buddha told the monk, 'Śakra was originally among humans, and all his almsgiving arose from pure faith, with faith he gave to the poor, śramaṇas, brahmins, and others. When he gave, he gave drinks and food, various delicacies, various flower garlands, various fragrances, incense, perfumes, wealth, and beds. Because of this cause, the gods at that time called him Śakra.' The monk again said to the Buddha, 'Why is Śakra called Purandara?' The Buddha told the monk, 'Śakra in the past, when he was among humans, gave alms without satiety, and because he gave alms repeatedly, the gods called him Purandara.' 'For what reason is Śakra also called Maghavan?' The Buddha told the monk, 'Śakra was originally a Brahmin named Maghavan.'
。」
又問：「復何因緣，名婆娑婆？」佛言：「數數常以衣服施沙門、婆羅門，以是緣故，名婆娑婆。」
又問：「復何因緣，名憍尸迦？」佛告比丘：「帝釋本為人時，姓憍尸迦，故名憍尸迦。」「復何因緣，名舍脂夫？」佛告比丘：「帝釋娶毗摩質多羅阿修羅王女，名舍脂。」
又問：「復以何緣，名為千眼？」佛告比丘：「帝釋本為人時，極大聰明，斷事之時，須臾之間，能斷千事，以是因緣，故名千眼。」
「復以何緣，名因陀羅？」佛告比丘：「帝釋居天王位，斷理天事故，名因陀羅。」
爾時，世尊告比丘：「能具上七事，以是緣故，諸天號曰帝釋。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（三六）
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：「昔所有一夜叉，形狀甚小，顏色鄙惡，身形又黑，人不喜見，坐帝釋座上。爾時，三十三天見是夜叉坐于釋處，皆大瞋忿，種種毀罵。爾時，夜叉惡相漸滅，善色轉生，漸漸長大。諸天罵詈，瞋恚轉多，夜叉遂復身形長大，顏色鮮盛。諸天相將至帝釋所，白帝釋言：『有一夜叉，極為醜陋，身形甚小，坐帝釋處。我等諸天，盡共罵詈，而夜叉子顏色轉好，身形漸大
又問：『是何緣故，名為婆娑婆？』佛說：『因為他常常用衣服佈施給沙門和婆羅門，因此得名婆娑婆。』 又問：『是何緣故，名為憍尸迦？』佛告訴比丘：『帝釋前世為人時，姓憍尸迦，所以名為憍尸迦。』『是何緣故，名為舍脂夫？』佛告訴比丘：『帝釋娶了毗摩質多羅阿修羅王的女兒，名叫舍脂。』 又問：『是何緣故，名為千眼？』佛告訴比丘：『帝釋前世為人時，非常聰明，處理事務時，片刻之間就能決斷千件事，因此得名千眼。』 『是何緣故，名為因陀羅？』佛告訴比丘：『帝釋居於天王之位，處理天界事務，所以名為因陀羅。』 當時，世尊告訴比丘：『能夠具備以上七種德行，因此，諸天稱他為帝釋。』 佛說完這些話，眾比丘聽了佛的教誨，歡喜奉行。 （三六） 我聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。當時，世尊告訴眾比丘：『過去有一個夜叉，形體很小，顏色醜陋，身體又黑，人們不喜歡看到他，卻坐在帝釋的座位上。當時，三十三天看到這個夜叉坐在帝釋的位置上，都非常憤怒，紛紛責罵他。當時，夜叉的醜惡相貌逐漸消失，美好的顏色開始顯現，身體也漸漸長大。諸天越是責罵，瞋恚越是增多，夜叉的身形就變得更加高大，顏色也更加鮮艷。諸天一起去到帝釋那裡，告訴帝釋說：『有一個夜叉，極其醜陋，身形很小，坐在帝釋的位置上。我們這些天人，都一起責罵他，而那夜叉的顏色卻變得更好，身形也漸漸變大』
Again, they asked: 'What is the reason for the name 'Vāsava'?' The Buddha said: 'Because he often gave clothes to śramaṇas and brahmins, he is therefore named Vāsava.' Again, they asked: 'What is the reason for the name 'Kauśika'?' The Buddha told the monks: 'When Śakra was a human, his family name was Kauśika, hence the name Kauśika.' 'What is the reason for the name 'Śacīpati'?' The Buddha told the monks: 'Śakra married the daughter of the Asura king Vimalacitra, named Śacī.' Again, they asked: 'What is the reason for the name 'Thousand-Eyed'?' The Buddha told the monks: 'When Śakra was a human, he was extremely intelligent. When handling affairs, he could decide a thousand matters in a moment, hence the name Thousand-Eyed.' 'What is the reason for the name 'Indra'?' The Buddha told the monks: 'Śakra resides in the position of the king of gods, and handles the affairs of the heavens, hence the name Indra.' At that time, the World Honored One told the monks: 'Being endowed with the above seven qualities, for this reason, the gods call him Śakra.' After the Buddha finished speaking, the monks, having heard the Buddha's teachings, joyfully practiced them. (36) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Śrāvastī. At that time, the World Honored One told the monks: 'In the past, there was a yaksha, whose form was very small, whose color was ugly, and whose body was black. People did not like to see him, yet he sat on Śakra's seat. At that time, the thirty-three gods, seeing this yaksha sitting in Śakra's place, were all greatly angered and scolded him in various ways. At that time, the yaksha's ugly appearance gradually disappeared, and a beautiful color began to appear, and he gradually grew larger. The more the gods scolded and the more their anger increased, the more the yaksha's form grew larger and his color became more vibrant. The gods went together to Śakra and told Śakra: 'There is a yaksha, extremely ugly, whose form is very small, sitting in Śakra's place. We gods all scolded him together, but the yaksha's color became better and his form gradually grew larger.'
。』帝釋語言：『有是夜叉，得諸罵詈，形色轉好，名助人瞋。』爾時，帝釋還向坐所，偏袒右肩，手擎香爐，語夜又言：『大仙！我是帝釋，我是帝釋。』三自稱名，夜叉轉小，形色轉惡，於是消滅。帝釋還復帝釋坐，告諸天言：『自今以往，莫生瞋恚。若有惡對，慎莫加瞋。』即說偈言：
「『若他來侵欺， 莫還侵欺彼， 于來侵害者， 皆生於慈心。 無瞋無害者， 常應親近之， 彼即是賢聖， 亦賢聖弟子。 諸有瞋恚者， 為瞋山所障。 若有瞋恚時， 能少禁制者， 是名為善法， 如轡制惡馬。』」
佛告諸比丘：「帝釋居天王位，受諸欲樂，猶能制瞋，又常讚歎禁制瞋者，況汝比丘，信家非家，出家入道，剃除鬚髮，被服法衣，而不制瞋，贊離瞋者？是故比丘，當如是學。」
爾時，比丘聞佛所說，歡喜奉行。
（三七）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，世尊晨朝時到，著衣持缽，入城乞食。食已，洗足，攝坐具，詣得眼林中，遍觀察已，于閑靜處，在樹下，結加趺坐，住于天住。爾時，耆陀精舍中，有二比丘于僧斷事時，共生忿諍，一小默然忍，一瞋熾盛
現代漢語譯本：帝釋天說道：『有一種夜叉，受到辱罵后，形貌反而變得更好，名字叫做助人發怒。』當時，帝釋天回到自己的座位，袒露右肩，手持香爐，對夜叉說：『大仙！我是帝釋，我是帝釋。』連續三次自稱名字，夜叉反而變得越來越小，形貌也變得醜陋，於是就消失了。帝釋天回到自己的座位，告訴眾天神說：『從今以後，不要產生嗔恨。如果遇到惡意的對待，千萬不要以嗔恨迴應。』接著說了偈語： 『如果他人來侵犯欺辱，不要反過來侵犯欺辱他們，對於來侵犯的人，都要生起慈悲之心。對於沒有嗔恨、沒有傷害的人，應當經常親近他們，他們就是賢聖之人，也是賢聖的弟子。那些有嗔恨的人，被嗔恨的大山所阻礙。如果在產生嗔恨的時候，能夠稍微控制自己，這就叫做善法，就像用韁繩控制惡馬一樣。』 佛陀告訴眾比丘：『帝釋天身居天王之位，享受各種欲樂，尚且能夠控制嗔恨，並且經常讚歎那些能夠控制嗔恨的人，更何況你們這些比丘，捨棄家庭而出家修行，剃除鬚髮，身穿法衣，難道不應該控制嗔恨，讚歎那些遠離嗔恨的人嗎？所以比丘們，應當這樣學習。』 當時，比丘們聽了佛陀所說，歡喜地奉行。 （三七） 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，世尊在早晨的時候，穿好衣服，拿著缽，進入城中乞食。吃完飯後，洗了腳，收拾好坐具，前往得眼林中，四處觀察后，在安靜的地方，在一棵樹下，結跏趺坐，安住于天住。當時，在耆陀精舍中，有兩位比丘在僧團處理事務時，互相產生爭吵，一位稍微沉默忍耐，一位嗔恨熾盛。
English version: 'Shakra said: 『There is a Yaksha who, when reviled, becomes more beautiful in form and color, and is named 「Helper of Anger.」』 At that time, Shakra returned to his seat, bared his right shoulder, held a censer, and said to the Yaksha: 『Great Immortal! I am Shakra, I am Shakra.』 After proclaiming his name three times, the Yaksha became smaller and his form and color became worse, and then he vanished. Shakra returned to his seat and told the gods: 『From now on, do not generate anger. If you encounter evil treatment, be careful not to respond with anger.』 Then he spoke a verse: 『If others come to invade and deceive, do not return invasion and deception to them. Towards those who come to invade, generate a heart of compassion. Those who are without anger and without harm, you should always be close to them. They are the wise and holy, and also disciples of the wise and holy. Those who have anger, are obstructed by the mountain of anger. If, when anger arises, one can restrain it even a little, this is called good Dharma, like using reins to control a bad horse.』 The Buddha told the monks: 『Shakra, who dwells in the position of the King of Gods, enjoying all kinds of pleasures, is still able to control anger, and often praises those who restrain anger. How much more so should you monks, who have left home and entered the path, shaved your heads and beards, and wear the Dharma robes, not control anger and praise those who are free from anger? Therefore, monks, you should learn in this way.』 At that time, the monks, having heard what the Buddha said, joyfully practiced it. (37) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One, in the early morning, put on his robes, took his bowl, and entered the city to beg for food. After eating, he washed his feet, put away his sitting mat, and went to the Grove of the Gained Eye. After observing all around, in a quiet place, under a tree, he sat in the lotus position, abiding in the heavenly abode. At that time, in the Jeta Monastery, two monks, during the Sangha's handling of affairs, had a dispute with each other. One remained silent and endured, while the other's anger was blazing.
。彼熾盛者，自見己過，而來歸向默忍比丘，求欲懺悔。默忍比丘，不受其懺。如是展轉，諸比丘等共相論說，出大音聲。
如來爾時住于天住，以凈天耳過於人耳，遙聞是聲，即從坐起，至於僧中，在於僧前，敷座而坐。佛告諸比丘：「我於今朝著衣持缽，入城乞食，乃至來入林中靜坐，聞諸比丘高聲大喚，為作何事？」
爾時，比丘即白佛言：「世尊！耆陀精舍有二比丘僧斷事時，共生忿諍。一比丘者，小自默忍；其一比丘，熾盛多語。熾盛比丘，自知己過，歸誠懺悔，默忍比丘，不受其懺。展轉共道，出大音聲。」
佛告比丘：「云何愚癡，不受他懺？諸比丘！當知昔日釋提桓因在善法堂諸天眾中，而說偈言：
「『譬如用瓢器， 斟酥以益燈， 火然轉熾盛， 反更燒瓢器。 瞋心亦如是， 還自燒善根， 我終不含怒， 瞋已尋復散。 不如水㳬流， 回覆無窮已， 雖瞋不惡口， 不觸汝所諱。 所諱如要脈， 我終不傷害， 調伏于身已， 於己即有利。 無瞋無害者， 彼即是賢聖， 亦賢聖弟子， 常應親近之。 諸有瞋恚者， 重障猶如山
現代漢語譯本：那個情緒激動的比丘，意識到自己犯了錯，就去向默忍比丘請求懺悔。默忍比丘不接受他的懺悔。就這樣輾轉相告，眾比丘們一起議論，發出了很大的聲音。 那時，如來住在天界，用清凈的天耳，超越了人耳的聽力，遠遠地聽到了這個聲音，就從座位上起身，來到僧眾中，在僧眾面前鋪設座位坐下。佛告訴眾比丘：『我今天早上穿好衣服，拿著缽，進城乞食，直到來到這片樹林，聽到你們眾比丘大聲喧譁，是發生了什麼事？』 當時，比丘們就告訴佛說：『世尊！耆陀精舍有兩位比丘在僧團處理事務時，發生了爭執。一位比丘比較沉默寡言；另一位比丘，情緒激動，話很多。情緒激動的比丘，自己知道犯了錯，誠心懺悔，但默忍比丘不接受他的懺悔。大家輾轉相告，發出了很大的聲音。』 佛告訴比丘們：『怎麼如此愚癡，不接受別人的懺悔呢？眾比丘！你們應當知道，過去釋提桓因在善法堂的天眾中，說過這樣的偈語：』 『譬如用瓢器，舀取酥油來添燈，火燃燒得更加旺盛，反而會燒壞瓢器。嗔恨心也是這樣，反而會燒燬自己的善根。我終究不會懷恨在心，嗔怒過後很快就會消散。不像水流旋轉，回覆無窮無盡，即使生氣也不會惡語相向，不會觸碰你所忌諱的事情。所忌諱的事情就像要害，我終究不會傷害。調伏自己的身心，對自己就有好處。沒有嗔恨，沒有傷害的人，他們就是賢聖，也是賢聖的弟子，應當經常親近他們。那些有嗔恨的人，他們的障礙就像大山一樣。』
English version: That agitated bhikkhu, realizing his mistake, went to the silent bhikkhu seeking repentance. The silent bhikkhu did not accept his repentance. This was passed around, and the bhikkhus discussed it together, making a great noise. At that time, the Tathagata was dwelling in the heavenly realm, and with his pure heavenly ear, surpassing human hearing, he heard the sound from afar. He then rose from his seat, came to the sangha, and sat down on a seat prepared in front of the sangha. The Buddha said to the bhikkhus, 'This morning, I put on my robes, took my bowl, and went into the city for alms, and then came into this forest. I heard you bhikkhus shouting loudly. What has happened?' At that time, the bhikkhus told the Buddha, 'Venerable One! In Jeta Grove, two bhikkhus had a dispute while the sangha was handling matters. One bhikkhu is rather silent; the other bhikkhu is agitated and talks a lot. The agitated bhikkhu, knowing he had made a mistake, sincerely repented, but the silent bhikkhu did not accept his repentance. This was passed around, and they made a great noise.' The Buddha said to the bhikkhus, 'How foolish to not accept another's repentance? Bhikkhus! You should know that in the past, Sakka, Lord of the Devas, in the assembly of devas in the Sudhamma Hall, spoke these verses:' 'Like using a ladle to pour ghee to fuel a lamp, the fire burns more fiercely, but it ends up burning the ladle. Anger is also like this, it burns one's own roots of goodness. I will never hold a grudge, and my anger will quickly dissipate. Unlike the swirling flow of water, which returns endlessly, even when angry, I will not speak harshly, nor touch upon what you avoid. What is avoided is like a vital point, and I will never harm it. Having tamed my body and mind, it is beneficial to myself. Those without anger and without harm, they are the noble ones, and also the disciples of the noble ones, and should be frequently approached. Those who have anger, their obstacles are like a great mountain.'
。 若有瞋恚時， 能少禁制者， 是名為善業， 如轡制惡馬。』」
佛告諸比丘：「釋提桓因處天王位，天中自在，尚能修忍，讚歎忍者，況汝比丘，出家毀形，而當不忍讚歎于忍？」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（三八）
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：「昔釋提桓因將諸天眾，將欲往與阿修羅戰。時，釋提桓因語毗摩質多羅阿修羅王言：『我等今者，不必茍須多將人眾，共相傷害，但共講論，以決勝負。』毗摩質多羅語釋提桓因言：『憍尸迦！我等講論，若有勝負，誰當分別？』釋提桓因言：『我等眾中，並阿修羅，亦有聰哲、智慧、辯才，能當善惡，決勝負者。』毗摩質多言：『帝釋汝今先說。』帝釋答言：『我亦能說；汝是舊天，應當先說。』
「毗摩質多即說偈言：
「『今我見忍過， 愚者謂忍法， 彼怖故生忍， 便以己為勝。』
「釋提桓因復說偈言：
「『隨彼言怖畏， 己利最為勝， 財寶及諸利， 無勝忍辱者
現代漢語譯本： 『如果生起嗔恨心時，能夠稍微加以克制，這就可以稱為善業，就像用韁繩控制劣馬一樣。』 佛陀告訴眾比丘：『釋提桓因身居天王之位，在天界自在，尚且能夠修習忍辱，讚歎忍辱，何況你們這些出家修行、剃除鬚髮的比丘，難道不應該修習忍辱、讚歎忍辱嗎？』 佛陀說完這些話，眾比丘聽了佛陀的教誨，都歡喜地奉行。 （三八） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，世尊告訴眾比丘：『過去，釋提桓因率領天眾，準備與阿修羅作戰。當時，釋提桓因對毗摩質多羅阿修羅王說：『我們現在不必急於動用大量人馬，互相傷害，不如一起講論，以此來決定勝負。』毗摩質多羅對釋提桓因說：『憍尸迦！我們講論，如果分出勝負，由誰來評判呢？』釋提桓因說：『我們雙方的隊伍中，都有聰明、有智慧、有辯才的人，能夠分辨善惡，決定勝負。』毗摩質多說：『帝釋，你先說吧。』帝釋回答說：『我也能說，但你是老資格的天人，應該先說。』 『毗摩質多隨即說了偈語：』 『現在我看到忍辱的過失，愚蠢的人才認為忍辱是好的，他們因為恐懼才忍耐，就認為自己是勝利者。』 『釋提桓因又說了偈語：』 『順著那些說恐懼的話，認為自己的利益最重要，財富和各種利益，沒有比得上忍辱的。』
English version: 'If, when anger arises, one can restrain it even a little, this is called a good deed, like using reins to control a bad horse.' The Buddha told the monks, 'Shakra, the lord of the gods, who is in the position of a heavenly king and is free in the heavens, can still practice patience and praise it. How much more should you monks, who have left home and shaved your heads, not practice patience and praise it?' After the Buddha finished speaking, the monks, having heard the Buddha's teachings, joyfully practiced them. (38) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One told the monks, 'In the past, Shakra, the lord of the gods, led the heavenly host, preparing to fight with the Asuras. At that time, Shakra said to Vemacitrin, the king of the Asuras, 'We do not need to rush into using a large number of troops to harm each other. It would be better to discuss and decide the outcome.' Vemacitrin said to Shakra, 'Kausika! If we discuss and there is a victory or defeat, who will judge?' Shakra said, 'Among our groups, both the gods and the Asuras, there are intelligent, wise, and eloquent people who can distinguish good from evil and decide the outcome.' Vemacitrin said, 'Indra, you speak first.' Indra replied, 'I can also speak, but you are an elder god, you should speak first.' 'Vemacitrin then spoke a verse:' 'Now I see the fault of patience, only fools think patience is good. They endure because of fear, and then think they are the victors.' 'Shakra then spoke a verse:' 'Following those who speak of fear, thinking their own benefit is most important, wealth and all benefits, there is nothing that surpasses patience.'
。』
「毗摩質多羅復說偈言：
「『愚者無智慧， 要當須止制， 譬如彼后牛， 騰陌先牛上， 是故須刀杖， 摧伏于愚者。』
「釋提桓因以偈答言：
「『我觀止制愚， 默忍最為勝， 極大瞋恚忿， 能忍彼自息。 無瞋無害者， 彼即是賢聖， 亦賢聖弟子， 常應親近之。 諸有瞋恚者， 瞋重障如山。 若有瞋恚時， 能少禁制者， 是名為善業， 如轡制惡馬。』
「諸天及阿修羅眾有智慧者，詳共評議，量其勝負。以阿修羅說諍斗為本，釋提桓因止息諍訟，心無忿競，以阿修羅負，帝釋為勝。」
佛告諸比丘：「釋提桓因天中自在，長夜忍辱，贊忍辱法，汝等比丘，若能忍辱，讚歎忍者，稱出家法。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（三九）
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：「往昔之時，釋提桓因共阿修羅將欲戰鬥，治嚴已辦。爾時，釋提桓因告諸天言：『我等諸天，若得勝者，必以五縛系阿修羅，將詣天宮。』時，阿修羅亦敕己眾：『我等若勝，亦以五縛系釋提桓因，詣阿修羅宮
現代漢語譯本 毗摩質多羅又說偈語： 『愚笨的人沒有智慧，應當加以制止，就像那頭後來的牛，跳到先前的牛背上一樣，所以需要刀杖，來制服愚笨的人。』 釋提桓因用偈語回答說： 『我看制止愚笨的人，沉默忍耐最為殊勝，極大的嗔恨憤怒，能夠忍耐它自然平息。沒有嗔恨沒有傷害的人，他們就是賢聖，也是賢聖的弟子，應當經常親近他們。那些有嗔恨的人，嗔恨的障礙像山一樣。如果有嗔恨的時候，能夠稍微控制自己，這叫做善業，就像用韁繩控制惡馬一樣。』 諸天和阿修羅眾中有智慧的人，詳細地共同評議，衡量他們的勝負。因為阿修羅主張爭鬥，釋提桓因主張止息爭訟，心中沒有忿恨競爭，所以阿修羅失敗了，帝釋獲得了勝利。 佛告訴眾比丘：『釋提桓因在天界自在，長久以來忍辱，讚歎忍辱的法，你們這些比丘，如果能夠忍辱，讚歎忍辱的人，就符合出家人的修行。』 佛說完這些話，眾比丘聽了佛所說，歡喜地奉行。 （三九） 我是這樣聽說的： 一時，佛在舍衛國祇樹給孤獨園。當時，世尊告訴眾比丘：『過去的時候，釋提桓因和阿修羅將要戰鬥，已經準備好了。當時，釋提桓因告訴諸天說：『我們諸天，如果獲得勝利，必定用五種束縛捆綁阿修羅，帶到天宮。』當時，阿修羅也命令自己的部眾說：『我們如果勝利，也要用五種束縛捆綁釋提桓因，帶到阿修羅宮。』
English version Vemacitara then spoke in verse: 'The foolish have no wisdom, they must be restrained, like the later ox that jumps onto the back of the former ox, therefore, swords and staffs are needed to subdue the foolish.' Shakra, Lord of the Gods, replied in verse: 'I see that restraining the foolish, silent endurance is the most excellent, the greatest anger and rage, being able to endure it will naturally subside. Those without anger and without harm, they are the wise and holy, and also disciples of the wise and holy, one should always be close to them. Those who have anger, the obstacles of anger are like mountains. If there is anger, being able to control oneself a little, this is called good karma, like using reins to control a bad horse.' The wise among the gods and Asuras discussed in detail, weighing their victory and defeat. Because the Asuras advocated fighting, and Shakra, Lord of the Gods, advocated stopping disputes, with no resentment or competition in his heart, the Asuras were defeated, and Shakra was victorious. The Buddha told the monks: 'Shakra, Lord of the Gods, is at ease in the heavens, has long endured insults, and praises the Dharma of endurance. You monks, if you can endure insults and praise those who endure, you are in accordance with the practice of a renunciate.' After the Buddha finished speaking, the monks, having heard what the Buddha said, joyfully practiced it. (39) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One told the monks: 'In the past, Shakra, Lord of the Gods, and the Asuras were about to fight, and preparations had been made. At that time, Shakra, Lord of the Gods, told the gods: 'If we gods are victorious, we will surely bind the Asuras with five bonds and take them to the heavenly palace.' At that time, the Asuras also commanded their followers: 'If we are victorious, we will also bind Shakra, Lord of the Gods, with five bonds and take him to the Asura palace.'
。』爾時，諸天眾勝，即以五縛系毗摩質多羅，將詣天宮。毗摩質多見帝釋時，瞋恚罵詈，極出惡言。帝釋爾時親聞罵聲，默不加報。爾時，御者摩得伽即說偈言：
「『釋脂之夫摩佉婆， 汝為怖畏無力耶？ 毗摩質多面前罵， 極出惡言云何忍？』
「爾時，帝釋說偈答言：
「『我不怖畏而生忍， 亦不以我無力故， 而畏毗摩質多羅， 我以勝智自修忍。 愚者淺識智無及， 而常諍訟心不息， 若我以力用禁制， 與彼愚者同無異。』
「御者復說偈言：
「『嬰愚若放縱， 轉劇不休息， 如彼後行牛， 騰陌前牛上， 健者為以力， 禁制彼愚者。』
「帝釋復說偈言：
「『我觀制禁愚， 莫過於忍默， 瞋恚熾盛時， 唯忍最能制。 愚者謂有力， 而實是無力， 愚不識善惡， 無法可禁制。 我身有勇力， 能忍愚劣者， 是名第一忍， 忍中之善者。 微者于有力， 不得不行者， 是名怖畏忍， 不名為實忍。 威力得自在， 為他所毀罵， 默然不加報， 是名為勝忍。 微劣怖威力， 默然不能報， 是名為怖畏， 不名為行忍
現代漢語譯本：當時，諸天眾神戰勝了阿修羅，用五花繩索捆綁了毗摩質多羅，將他帶到天宮。毗摩質多羅見到帝釋時，怒火中燒，破口大罵，極盡惡言。帝釋當時親耳聽到這些辱罵，卻默默不語，沒有迴應。這時，御者摩得伽便說了偈語： 『釋脂之夫摩佉婆，你是因為害怕而無力反擊嗎？毗摩質多羅當面辱罵，極盡惡言，你為何能忍受？』 當時，帝釋用偈語回答說： 『我並非因為害怕才忍耐，也不是因為我沒有力量，才畏懼毗摩質多羅，我是用智慧來修持忍耐。愚蠢的人見識淺薄，智慧不足，常常爭吵不休，心無寧日。如果我用武力來制止他，那我和他這樣的愚人又有什麼區別呢？』 御者又說了偈語： 『如果放縱愚人，他們會變本加厲，永無休止，就像那頭跟在後面的牛，會跳到前面的牛身上。強者應該用力量來制止那些愚人。』 帝釋又說了偈語： 『我認為制止愚人最好的方法莫過於忍耐和沉默。當怒火燃燒時，只有忍耐才能平息。愚人以為自己強大，其實是無能為力。愚人不懂得善惡，無法用任何方法來制止。我自身有勇力，能夠忍受愚劣之人，這才是第一等的忍耐，是忍耐中的佼佼者。弱者面對強者，不得不忍讓，那是因為害怕，不能算是真正的忍耐。有力量，能自在運用力量，卻在被人辱罵時，默然不語，不加報復，這才是真正的勝忍。弱者因為害怕強者的力量，而不敢反駁，這只是出於恐懼，不能算是修行忍耐。』
English version: At that time, the victorious assembly of gods bound Vipracitti with five fetters and brought him to the heavenly palace. When Vipracitti saw Indra, he was filled with anger and cursed him, uttering the worst of words. Indra, hearing these curses with his own ears, remained silent and did not respond. Then, the charioteer Matali spoke in verse: 'O husband of Sachi, Maghavan, are you powerless because of fear? Vipracitti curses you to your face, uttering the worst of words, how can you endure it?' Then, Indra replied in verse: 'I do not endure out of fear, nor do I fear Vipracitti because I lack strength. I cultivate patience with my superior wisdom. The foolish are shallow in understanding and lack wisdom, they constantly argue and their minds are never at peace. If I were to restrain him with force, how would I be different from such a fool?' The charioteer spoke again in verse: 'If you indulge the foolish, they will become more extreme and never stop, like the ox that follows behind, jumping onto the ox in front. The strong should use their power to restrain the foolish.' Indra spoke again in verse: 'I believe that the best way to restrain the foolish is through patience and silence. When anger is raging, only patience can quell it. The foolish think they are strong, but in reality, they are powerless. The foolish do not know good from evil, and there is no way to restrain them. I have the courage and strength to endure the foolish, and this is the highest form of patience, the best among those who practice patience. The weak must endure the strong out of fear, and this cannot be considered true patience. Having power and being able to use it freely, yet remaining silent and not retaliating when insulted, this is called superior patience. The weak remain silent out of fear of the strong, and this is called fear, not the practice of patience.'
。 嬰愚無智等， 惡害以加他， 見他默然忍， 便以己為勝。 賢聖有智者， 謂忍最為勝， 是以聖賢眾， 恒贊忍功德。 除己並與他， 滅除諸難畏， 見他瞋恚盛， 但能行默忍。 彼瞋自然滅， 不煩刀杖力， 彼此得大利， 自利亦利他。 愚者謂忍怯， 賢智之所贊， 忍于勝己者， 怖畏患害故。 若於等己諍， 畏俱害故忍， 能忍卑劣者， 忍中最為上。』」
佛告諸比丘：「帝釋於三十三天最為自在，行於王法，尚能修忍，讚歎于忍，況諸比丘，毀形入法，應當修忍，讚歎于忍。若能修忍，及讚歎者，是出家法。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（四〇）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告比丘：「昔釋提桓因欲詣遊戲園，敕御者摩得梨伽：『汝駕千馬車。』時，摩得梨伽疾駕車已，即白釋言：『嚴駕已訖，宜知是時。』帝釋出毗禪延堂上，叉手合掌，東面向佛。摩得梨見帝釋東向合掌，心生驚懼，失所捉鞭，並所執轡
現代漢語譯本 『那些愚昧無知的人，會用惡毒的手段傷害他人，看到別人默默忍受，就以為自己佔了上風。』 『而有智慧的賢聖之人，認為忍耐是最為高尚的品德，因此聖賢們總是讚美忍耐的功德。』 『忍耐可以消除自己和他人所面臨的各種恐懼和災難，當看到他人怒火中燒時，只要能夠保持沉默和忍耐，』 『對方的怒氣自然就會平息，不需要動用刀槍棍棒的力量，這樣雙方都能獲得巨大的利益，既能利己也能利他。』 『愚蠢的人認為忍耐是怯懦的表現，而有智慧的人則讚美忍耐。忍耐比自己強大的人，是因為害怕遭受禍害。』 『如果和自己地位相等的人發生爭執，因為害怕雙方都受到傷害而忍耐，能夠忍耐比自己卑微弱小的人，才是忍耐中最為高尚的。』 佛陀告訴眾比丘：『帝釋在三十三天中最為自在，行使著王者的法則，尚且能夠修習忍耐，讚美忍耐，更何況你們這些剃除鬚髮、進入佛法的比丘，更應該修習忍耐，讚美忍耐。如果能夠修習忍耐，並且讚美忍耐，才是真正的出家修行之道。』 佛陀說完這些話，眾比丘聽了佛陀的教誨，都歡喜地接受並奉行。 （四〇） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，佛陀告訴比丘們：『過去，釋提桓因想要去遊樂園，就命令御者摩得梨伽說：「你駕上千匹馬拉的車。」當時，摩得梨伽迅速駕好車后，就稟告帝釋說：「已經準備好了，請您知曉時機。」帝釋從毗禪延堂上出來，雙手合十，面向東方朝拜佛陀。摩得梨看到帝釋面向東方合掌，心中驚恐，失手掉落了鞭子和韁繩。
English version 'The foolish and ignorant harm others with malicious intent, and when they see others silently endure, they believe they have won.' 'But the wise and virtuous consider patience to be the most noble virtue, and therefore, the sages always praise the merits of patience.' 'Patience can eliminate all kinds of fears and disasters for oneself and others. When you see others consumed by anger, if you can remain silent and patient,' 'their anger will naturally subside, without the need for weapons or force. In this way, both sides can gain great benefits, benefiting both oneself and others.' 'The foolish think patience is a sign of cowardice, while the wise praise it. To endure those stronger than oneself is out of fear of harm.' 'If one endures in a dispute with an equal, it is out of fear of mutual harm. But to endure those who are inferior is the highest form of patience.' The Buddha told the monks, 'Indra, the ruler of the Thirty-three Heavens, who is the most powerful, still practices and praises patience. How much more should you monks, who have renounced the world and entered the Dharma, practice and praise patience. If you can practice and praise patience, that is the true path of monastic life.' After the Buddha finished speaking, the monks, having heard the Buddha's teachings, joyfully accepted and practiced them. (40) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the Buddha told the monks, 'In the past, Sakra, Lord of the Devas, wanted to go to the pleasure garden, so he ordered his charioteer Matali, 「Harness the chariot with a thousand horses.」 Then, Matali quickly harnessed the chariot and reported to Sakra, 「It is ready, please know the time.」 Sakra came out of the Hall of Vaisravana, folded his hands, and faced east to pay homage to the Buddha. Matali, seeing Sakra facing east with his hands folded, was terrified and dropped the whip and reins.'
。帝釋語言：『汝見何事，驚怖乃爾，失馬鞭轡？』摩得梨言：『摩佉釋脂之夫，我見汝叉手東向，以是心懼，故失鞭轡。一切有生，皆敬于汝。一切地主，盡屬于汝。四天王及三十三天，皆禮敬汝。誰復有德，勝於汝者？叉手合掌，東向而立。』帝釋答言：『一切敬我，信如汝言。一切人天，所恭敬者，號之為佛。我今恭敬，禮向于佛。』爾時，帝釋即說偈言：
「『最大名稱世間尊， 汝摩得梨應當知， 我今于彼生敬信， 是故叉手合掌立。』
「摩得梨即說偈言：
「『爾時敬禮世間勝， 我亦隨汝恭敬禮。』
「作是語已，合掌禮敬，乘輦而去。」
佛告諸比丘：「帝釋自在處天王位，猶尚恭敬禮拜于佛，汝諸比丘，剃除鬚髮，出家學道，勤當敬佛，應出家法。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（四一）
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：「昔釋提桓因欲詣遊戲園，敕御者摩得梨：『汝駕千馬車。』時，摩得梨尋駕車已，詣帝釋所，即白釋言：『嚴駕已訖，宜知是時。』爾時，帝釋出毗禪延堂，合掌南向。時，摩得梨見已，心亦驚怕，失鞭及轡
現代漢語譯本：帝釋問道：『你看見了什麼，如此驚慌失措，連馬鞭和韁繩都掉了？』摩得梨回答說：『摩佉釋脂的丈夫啊，我看見你雙手合十面向東方，因此心中恐懼，所以才掉了鞭繩。一切有生命的眾生，都敬重您。一切地上的君主，都屬於您。四天王和三十三天，都向您行禮。還有誰的德行，能勝過您呢？您卻雙手合十，面向東方而立。』帝釋回答說：『一切都敬重我，正如你所說。一切人天所恭敬的，被稱為佛。我現在恭敬，是向佛禮拜。』當時，帝釋就說了偈語： 『世間最尊貴，名號最響亮的，摩得梨你應當知道，我現在對佛生起敬信，所以雙手合十而立。』 摩得梨也說了偈語： 『那時您敬禮世間最殊勝的，我也跟隨您一起恭敬禮拜。』 說完這些話，他們合掌敬禮，然後乘車離去。 佛告訴眾比丘：『帝釋身居自在天王之位，尚且恭敬禮拜佛陀，你們這些比丘，剃除鬚髮，出家學道，更應當勤勉敬佛，行出家之法。』 佛說完這些話，眾比丘聽了佛的教誨，歡喜奉行。 （四一） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，世尊告訴眾比丘：『過去，釋提桓因想要去遊樂園，就命令御者摩得梨說：『你駕上千匹馬拉的車。』當時，摩得梨立刻駕好車，來到帝釋那裡，稟告帝釋說：『車已經駕好，可以出發了。』當時，帝釋走出毗禪延堂，雙手合十面向南方。當時，摩得梨看見后，心中也感到驚恐，掉了鞭子和韁繩。
English version: Shakra asked: 'What did you see that made you so frightened that you dropped the whip and reins?' Matali replied: 'O husband of Makha Shachi, I saw you with your hands folded, facing east, and because of this, I was afraid and dropped the reins. All living beings respect you. All the rulers of the earth belong to you. The Four Heavenly Kings and the Thirty-three Gods all pay homage to you. Who else has virtue greater than yours? Yet you stand with your hands folded, facing east.' Shakra replied: 'All respect me, as you say. The one whom all humans and gods respect is called the Buddha. I am now paying homage to the Buddha.' At that time, Shakra spoke a verse: 'O Matali, you should know that the one with the greatest name and the most honored in the world, I now have faith and respect for him, therefore I stand with my hands folded.' Matali also spoke a verse: 'At that time, you paid homage to the most excellent one in the world, and I also follow you in paying homage.' After saying these words, they folded their hands in respect and then departed in their chariot. The Buddha told the monks: 'Shakra, who holds the position of the King of the Devas, still respectfully pays homage to the Buddha. You monks, who have shaved your heads and beards, left home to study the Way, should be even more diligent in respecting the Buddha and practicing the Dharma of leaving home.' After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully practiced them. (41) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One told the monks: 'In the past, Shakra, Lord of the Devas, wanted to go to the pleasure garden, so he ordered his charioteer Matali: 'Harness the chariot with a thousand horses.' At that time, Matali immediately harnessed the chariot and went to Shakra, reporting to Shakra: 'The chariot is ready, it is time to depart.' At that time, Shakra came out of the Vaisravana Hall, with his hands folded, facing south. When Matali saw this, he was also frightened and dropped the whip and reins.
。帝釋語言：『汝見何事，驚怖乃爾？』摩得梨言：『摩佉釋脂之夫！我今見汝合掌南向，心懷懼故，致失鞭轡。一切有生，皆敬于汝。一切地主，盡屬于汝。四天王天及三十三天，皆禮敬汝。誰復有德，勝於汝者？叉手合掌，南向而立。』帝釋答言：『一切敬我，信如汝言。一切天人，所恭敬者，名之為法，我今恭敬禮具足戒法。』爾時，帝釋即說偈言：
「『有諸出家者， 以修不放逸， 長夜入寂定， 修最上梵行。 捨棄於三毒， 能得解脫法， 有如是等法， 我今恭敬禮。 諸大阿羅漢， 遠離於欲者， 能滅無明闇， 斷除諸結使； 並在家修善， 不作惡業者， 如是正法子， 今我皆敬禮。』
「摩得梨言：『汝禮最勝，我願隨禮。』爾時，帝釋作是語已，合掌敬禮，乘輦而去。」
佛告諸比丘：「帝釋處於人天，而得自在，尚能恭敬禮敬於法，況汝比丘，剃除鬚髮，出家學道，而當不勤恭敬於法？」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（四二）
如是我聞：一時，佛在舍衛國祇樹給孤獨園。佛告諸比丘：「昔釋提桓因欲詣遊戲園，敕御者摩得梨：『汝嚴駕千馬車
現代漢語譯本：帝釋問道：『你看見什麼事，如此驚慌恐懼？』摩得梨回答說：『摩佉釋脂的丈夫啊！我看見你雙手合掌向南，心中害怕，以致失了鞭子和韁繩。一切有生命的東西都敬畏您。一切地上的君主都屬於您。四天王天和三十三天都向您行禮。還有誰的德行能勝過您呢？您卻叉手合掌，向南而立。』帝釋回答說：『一切都敬畏我，正如你所說。一切天人和人所尊敬的，稱之為法，我現在恭敬禮拜的是具足戒法。』當時，帝釋就說了偈語： 『那些出家修行的人，以不放逸的精神修行，長久地進入寂靜的禪定，修習最上等的梵行。他們捨棄了貪嗔癡三毒，能夠獲得解脫之法，對於這樣的法，我今天恭敬禮拜。那些偉大的阿羅漢，遠離了慾望，能夠滅除無明的黑暗，斷除各種煩惱的束縛；還有那些在家修行善行，不做惡業的人，這些正法的弟子，我今天都恭敬禮拜。』 摩得梨說：『您禮拜最殊勝的，我願意跟隨您一起禮拜。』當時，帝釋說完這些話后，合掌敬禮，然後乘車離去。 佛告訴眾比丘：『帝釋身處人天，能夠自在，尚且能夠恭敬禮拜於法，更何況你們這些比丘，剃除鬚髮，出家學道，難道不應該勤勉恭敬於法嗎？』 佛說完這些話后，眾比丘聽了佛的教誨，歡喜地奉行。 （四二） 如是我聞：一時，佛在舍衛國祇樹給孤獨園。佛告訴眾比丘：『過去，釋提桓因想要去遊樂園，就命令御者摩得梨說：『你準備好一千匹馬的車駕。』
English version: Śakra asked: 『What have you seen that you are so frightened?』 Matali replied: 『Husband of Makha Śacī! I saw you with your palms together facing south, and my heart was so frightened that I lost the whip and reins. All living beings revere you. All the rulers of the earth belong to you. The Four Heavenly Kings and the Thirty-three Gods all bow to you. Who else has merit greater than yours? Yet you stand with your hands clasped, facing south.』 Śakra replied: 『All revere me, as you say. What all gods and humans respect is called the Dharma, and what I now respectfully bow to is the fully ordained Dharma.』 At that time, Śakra spoke these verses: 『Those who have left home to practice, through diligent effort, enter into peaceful meditation for long periods, practicing the highest Brahmacarya. They have abandoned the three poisons of greed, hatred, and delusion, and are able to attain the Dharma of liberation. To such Dharma, I now respectfully bow. Those great Arhats, who have abandoned desires, are able to extinguish the darkness of ignorance, and cut off all the fetters of affliction; and those who practice good deeds at home, and do not commit evil, these disciples of the true Dharma, I now respectfully bow to them all.』 Matali said: 『You are bowing to the most excellent, I wish to follow you in bowing.』 At that time, after Śakra had spoken these words, he clasped his hands in reverence, and then departed in his chariot. The Buddha told the monks: 『Śakra, who dwells among gods and humans, and is free, is still able to respectfully bow to the Dharma. How much more so should you monks, who have shaved your heads and beards, left home to study the Way, diligently respect the Dharma?』 After the Buddha had spoken these words, the monks, having heard the Buddha's teachings, joyfully practiced them. (42) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Śrāvastī. The Buddha told the monks: 『In the past, Śakra, Lord of the Gods, wanted to go to the pleasure garden, and ordered his charioteer Matali: 『Prepare the chariot with a thousand horses.』
。』時，摩得梨駕車已訖，詣帝釋所，白帝釋言：『嚴駕已訖，宜知是時。』爾時，帝釋出毗禪延堂，合掌西向。時，御者摩得梨見是事已，亦生驚懼，失鞭及轡。帝釋語言：『汝見何事，驚怖乃爾？』摩得梨言：『摩佉釋脂之夫！我今見汝合掌西向，心懷懼，故致失鞭轡。一切有生，皆敬于汝。一切地主，盡屬于汝。四天王天及三十三天，皆禮敬汝。誰復有德，勝於汝者？叉手合掌，敬向西方。』帝釋答言『一切敬我，如汝所言。一切天人，所恭敬者，名之為僧，今我恭敬信向于僧。』爾時，摩得梨說偈問言：
「『人身膿汗滿， 劇于露死屍， 恒患飢渴苦， 豈羨彼無家？ 汝今以何故， 極能恭敬彼？ 彼有何威儀， 及以道德行？ 愿汝為我說， 我今至心聽。』
「爾時，釋提桓因即說偈言：
「『以彼無家故， 我實羨于彼， 彼亦無庫藏， 倉庫及穀米。 離諸眾事務， 節食諧全命， 善護于禁戒， 辯說美妙法。 勇健無怯心， 行聖默然法， 諸天阿修羅， 恒共有戰諍。 一切諸人中， 悉各有忿競， 今我所敬者， 悉皆離刀杖
現代漢語譯本：當摩得梨駕車完畢時，他前往帝釋的住所，稟告帝釋說：『車駕已經準備好了，請您知曉時辰。』那時，帝釋走出毗禪延堂，合掌向西。當時，御者摩得梨看到這一幕，也感到驚恐，手中的鞭子和韁繩都掉了。帝釋問他：『你看到了什麼，如此驚慌？』摩得梨回答說：『摩佉釋脂的丈夫啊！我看到您合掌向西，心中感到恐懼，所以才失手掉了鞭子和韁繩。一切有生命的眾生都敬畏您。一切地上的君主都屬於您。四天王天和三十三天都向您禮敬。還有誰的德行能勝過您呢？您為何要叉手合掌，敬向西方？』帝釋回答說：『一切都敬畏我，正如你所說。一切天人和人所恭敬的，被稱為僧，現在我恭敬信奉僧。』當時，摩得梨用偈語問道： 『人的身體充滿膿液和汗水，比腐爛的屍體還要污穢，總是遭受飢餓和乾渴的痛苦，難道會羨慕那些無家可歸的人嗎？您現在因為什麼緣故，如此恭敬他們？他們有什麼威儀，以及道德行為？希望您能為我解說，我將至誠地聆聽。』 那時，釋提桓因就用偈語回答說： 『因為他們無家可歸，我確實羨慕他們，他們也沒有倉庫，沒有儲藏的穀米。他們遠離各種俗務，節制飲食以維持生命，善於守護戒律，辯說美妙的佛法。他們勇敢而無畏，奉行聖者的寂靜之道，諸天和阿修羅，經常互相爭鬥。一切人中，都各自有紛爭，而我所敬奉的，都遠離刀劍爭鬥。』
English version: When Matali had finished driving the chariot, he went to Sakra's residence and reported to Sakra, 'The chariot is ready, please be aware of the time.' At that time, Sakra came out of the Vaisravana Hall, and with his palms together, faced west. At that time, the charioteer Matali, seeing this scene, was also frightened, and dropped the whip and reins in his hands. Sakra asked him, 'What did you see that made you so alarmed?' Matali replied, 'Husband of Makha Sachi! I saw you with your palms together facing west, and I felt fear in my heart, which is why I dropped the whip and reins. All living beings revere you. All the rulers of the earth belong to you. The Four Heavenly Kings and the Thirty-three Heavens all pay homage to you. Who else has virtue that surpasses yours? Why do you fold your hands and pay homage to the west?' Sakra replied, 'Everyone reveres me, as you say. Those who are revered by all gods and humans are called monks, and now I respectfully believe in the monks.' At that time, Matali asked in verse: 'The human body is full of pus and sweat, more foul than a decaying corpse, always suffering from hunger and thirst, how can one envy those who have no home? For what reason do you now show such respect to them? What kind of dignity do they have, and what kind of moral conduct? I hope you can explain it to me, and I will listen with sincerity.' At that time, Sakra, Lord of the Gods, replied in verse: 'Because they have no home, I truly envy them, they also have no storehouses, no stored grain or rice. They are far from all worldly affairs, they control their diet to sustain life, they are good at guarding the precepts, and they eloquently preach the wonderful Dharma. They are brave and fearless, they practice the silent path of the saints, the gods and asuras are constantly fighting each other. Among all people, there are conflicts, but those whom I respect are all far from swords and battles.'
。 一切皆積聚， 彼悉能遠離， 世間所愛著， 彼心皆捨棄。 我今敬禮者， 遠離一切過， 摩得梨！汝今 應當知此事。』
「爾時，摩得梨復說偈言：
「『汝禮者最勝， 我亦隨恭敬， 摩佉之所禮， 我今隨汝禮。』
「說是偈已，帝釋乘輿而去。」
佛告諸比丘：「彼帝釋者，處人天自在，尚能敬僧，況汝比丘，出家修道，各宜敬僧。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
帝釋、摩訶離 以何因、夜叉 得眼、得善勝 縛系及敬佛 敬法、禮僧十
別譯雜阿含經卷第二 大正藏第 02 冊 No. 0100 別譯雜阿含經
別譯雜阿含經卷第三
失譯人名今附秦錄
初誦第三
（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：「昔阿修羅集諸四兵象馬車步，悉皆嚴備鬥戰之具，欲詣忉利天宮，與諸天共鬥。爾時，帝釋聞阿修羅莊嚴四兵，即告須毗羅天子：『我聞阿修羅莊嚴四兵，汝亦莊嚴四兵，往與共鬥。』須毗羅白言：『此事最善。』作是語已，縱逸著樂，不憶此事
現代漢語譯本 『一切都會積聚，但他們都能從中解脫，世間所貪愛執著的，他們的心都能捨棄。我今天所敬禮的，是遠離一切過失的，摩得梨！你應該知道這件事。』 『那時，摩得梨又說了偈語：』 『你所禮敬的是最殊勝的，我也隨之恭敬，摩佉所禮敬的，我現在也跟隨你一起禮敬。』 『說完偈語后，帝釋就乘車離開了。』 佛陀告訴眾比丘：『那位帝釋，身處人天自在之位，尚且能夠尊敬僧眾，更何況你們這些出家修道的比丘，更應該各自尊敬僧眾。』 佛陀說完這些話，眾比丘聽了佛陀的教誨，歡喜地奉行。 帝釋、摩訶離，因何故，夜叉，得眼、得善勝，縛系及敬佛，敬法、禮僧十。 《別譯雜阿含經》卷第二 大正藏第02冊 No. 0100 《別譯雜阿含經》 《別譯雜阿含經》卷第三 失譯人名今附秦錄 初誦第三 （四三） 如是我聞： 一時，佛陀在舍衛國祇樹給孤獨園。那時，世尊告訴眾比丘：『過去，阿修羅集結了象、馬、車、步四種軍隊，都裝備好了戰鬥的武器，想要前往忉利天宮，與諸天戰鬥。當時，帝釋聽到阿修羅整備四種軍隊，就告訴須毗羅天子：『我聽說阿修羅整備了四種軍隊，你也整備四種軍隊，前去與他們戰鬥。』須毗羅回答說：『這件事最好。』說完這話后，就放縱享樂，不再記得這件事。
English version 'All things accumulate, but they are able to detach from them. Whatever the world clings to and loves, their hearts can relinquish. The one I now venerate is free from all faults. Madri! You should know this.' 'Then, Madri spoke another verse:' 'The one you venerate is the most excellent, and I also follow in reverence. The one whom Makha venerates, I now follow you in venerating.' 'Having spoken the verse, Indra departed in his chariot.' The Buddha told the monks, 'That Indra, who is in a position of freedom among humans and gods, is still able to respect the Sangha. How much more should you monks, who have left home to cultivate the Way, each respect the Sangha.' After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully practiced them. Indra, Mahali, for what reason, Yaksha, obtained the eye, obtained good victory, bound and revered the Buddha, revered the Dharma, and paid homage to the Sangha ten times. Separate Translation of the Samyuktagama Sutra, Volume 2 Taisho Tripitaka Volume 02, No. 0100, Separate Translation of the Samyuktagama Sutra Separate Translation of the Samyuktagama Sutra, Volume 3 Name of the translator lost, now attached to the Qin record First Recitation, Third (43) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One told the monks, 'In the past, the Asuras gathered four kinds of troops—elephants, horses, chariots, and infantry—all equipped with weapons of war, intending to go to the Trayastrimsa Heaven to fight with the gods. At that time, Indra, having heard that the Asuras had prepared four kinds of troops, told the Deva Subhira, 『I have heard that the Asuras have prepared four kinds of troops. You should also prepare four kinds of troops and go to fight them.』 Subhira replied, 『This is the best course of action.』 Having said this, he indulged in pleasure and no longer remembered the matter.
。帝釋聞阿修羅已來出城，復召須毗羅言：『阿修羅今已出城，汝可莊嚴四兵往彼共鬥。』須毗羅白言：『憍尸迦！此是善事。』須毗羅仍爾著樂，不修戰備。阿修羅莊嚴四兵，已至須彌山上，漸欲近來。帝釋復言：『我聞阿修羅漸來逼近，汝將四兵，可往擊之。』須毗羅即說偈言：
「『若有清閑無事處， 唯愿與我如此處。』
「帝釋即說偈答言：
「『若有如此閑樂處， 汝當將我共至彼。』
「須毗羅復說偈言：
「『我今懈怠不欲起， 雖具聞知不莊嚴， 天女五欲光四塞， 唯愿帝釋與此愿。』
「帝釋以偈答言：
「『若有如此懈墮處， 百千天女而圍繞， 五欲自恣受快樂， 汝若往彼與我俱。』
「須毗羅復說偈言：
「『天王若無事役處， 與我無苦受斯樂。』
「帝釋以偈答言：
「『汝須毗羅有如是， 我當與汝同是樂， 頗曾見聞無事業， 而得生活受樂者？ 汝今若有如是處， 可疾速往可隨汝， 汝當畏事好閑處， 應當速疾向涅槃。』
「聞是語已，須毗羅即集四兵，出與阿修羅戰。時，諸天得勝，阿修羅退壞，阿修羅已種種莊嚴而來還宮
現代漢語譯本：帝釋天聽到阿修羅已經出城，又召見須毗羅說：『阿修羅現在已經出城了，你可以整頓四軍前去與他們交戰。』須毗羅回答說：『憍尸迦，這是好事。』須毗羅仍然沉溺於享樂，不整頓戰備。阿修羅整頓好四軍，已經到達須彌山，漸漸逼近。帝釋天又說：『我聽說阿修羅漸漸逼近，你率領四軍，可以前去攻擊他們。』須毗羅就說了偈語： 『如果有個清閑無事的地方，我只希望能在那樣的地方。』 帝釋天就用偈語回答說： 『如果真有這樣閒適快樂的地方，你應當帶我一起去那裡。』 須毗羅又說了偈語： 『我現在懈怠不想動身，雖然知道情況也不整頓戰備，天女的五欲之光充滿四方，只希望帝釋天能滿足我的這個願望。』 帝釋天用偈語回答說： 『如果真有這樣懈怠墮落的地方，有成百上千的天女圍繞，可以隨意享受五欲的快樂，你如果去那裡，就帶我一起去。』 須毗羅又說了偈語： 『天王如果有個沒有差事役使的地方，讓我沒有痛苦地享受這種快樂。』 帝釋天用偈語回答說： 『你須毗羅如果真有這樣的地方，我應當和你一同享受這種快樂，你可曾見過或聽說過，有人不做事卻能生活並享受快樂的？你現在如果有這樣的地方，可以趕快去，我可以跟隨你，你既然畏懼做事喜歡清閑，就應當趕快去往涅槃。』 聽了這些話后，須毗羅就集結四軍，出城與阿修羅交戰。當時，諸天獲得勝利，阿修羅潰敗，阿修羅帶著各種裝飾返回宮殿。
English version: Indra, upon hearing that the Asuras had already left the city, summoned Suvira again, saying, 'The Asuras have now left the city. You should prepare the four divisions of troops and go to fight them.' Suvira replied, 'Kausika, this is a good thing.' Suvira, however, remained engrossed in pleasure and did not prepare for battle. The Asuras, having prepared their four divisions of troops, had already reached Mount Sumeru and were gradually approaching. Indra then said, 'I hear that the Asuras are gradually drawing near. You should lead the four divisions of troops and go to attack them.' Suvira then spoke a verse: 'If there is a place of leisure and inactivity, I only wish to be in such a place.' Indra then replied with a verse: 'If there is such a place of leisure and pleasure, you should take me there with you.' Suvira again spoke a verse: 'I am now lazy and do not wish to rise, although I know the situation, I do not prepare for battle. The light of the heavenly maidens' five desires fills all directions. I only wish that Indra would grant me this wish.' Indra replied with a verse: 'If there is such a place of laziness and indolence, surrounded by hundreds and thousands of heavenly maidens, where one can freely enjoy the pleasures of the five desires, if you go there, take me with you.' Suvira again spoke a verse: 'If, O King of Gods, there is a place where there are no duties to perform, let me enjoy this pleasure without suffering.' Indra replied with a verse: 'If you, Suvira, truly have such a place, I should share this pleasure with you. Have you ever seen or heard of anyone who does no work yet lives and enjoys pleasure? If you now have such a place, you can go quickly, and I can follow you. Since you fear work and love leisure, you should quickly go towards Nirvana.' Upon hearing these words, Suvira then gathered the four divisions of troops and went out to battle with the Asuras. At that time, the gods were victorious, and the Asuras were defeated. The Asuras, with various decorations, returned to their palace.
。」
佛告諸比丘：「釋提桓因處天王位得大自在，猶自精勤，讚歎精進，況復汝等，信心出家，被服法衣，而當不勤精進，讚歎精進？若能精進，讚歎精進，如是為應出家之法。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（四四）
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：「往昔之時，遠於聚落阿練若處，多有諸仙在中而住。離仙處不遠，有天阿修羅，而共戰鬥。爾時，毗摩質多羅阿修羅王著五種容飾，首戴天冠，捉摩尼拂，上戴華蓋，帶于寶劍，眾寶革屣，到仙人住處。行不由門，從壁而入，亦復不與諸仙言語，共相問訊，還從壁出。爾時，有一仙人而作是語：『毗摩質多羅等無恭敬心，不與諸仙問訊共語，從壁而出。』復有一仙而作是言：『阿修羅等若當恭敬問訊諸仙，應勝諸天，今必不如。』有一仙問言：『此為是誰？』有一仙言：『此是毗摩質多阿修羅王。』仙人復言：『阿修羅法知見微淺，無有法教，無尊敬心，猶如農夫，諸天必勝，阿修羅負。』
「爾時帝釋後到仙邊，即舍天王五種容飾，從門而入，慰勞諸仙，遍往觀察，語諸仙言：『盡各安隱，無諸惱耶？』問訊已訖，從門而出
現代漢語譯本 佛陀告訴眾比丘：『釋提桓因身居天王之位，擁有極大的自在，尚且如此精勤，讚歎精進，更何況你們這些有信心出家，身披法衣的人，怎麼能不勤奮精進，讚歎精進呢？如果能夠精進，讚歎精進，這才符合出家修行的法則。』 佛陀說完這些話，眾比丘聽了佛陀的教誨，都歡喜地遵照奉行。 （四四） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，世尊告訴眾比丘：『在很久以前，遠離村落的阿蘭若處，有很多仙人居住在那裡。離仙人住處不遠的地方，有天人和阿修羅在互相戰鬥。當時，毗摩質多羅阿修羅王穿著五種裝飾，頭上戴著天冠，拿著摩尼拂塵，上面撐著華蓋，腰間佩戴著寶劍，腳穿鑲滿珠寶的革履，來到仙人居住的地方。他沒有從門進入，而是從墻壁穿入，也沒有和仙人們說話，互相問候，然後又從墻壁穿出。當時，有一位仙人說道：『毗摩質多羅等人沒有恭敬心，不和仙人們問候交談，而是從墻壁穿出。』又有一位仙人說道：『阿修羅等人如果能夠恭敬地問候仙人，就應該能勝過諸天，現在必定不如諸天。』有一位仙人問道：『這是誰？』有一位仙人說：『這是毗摩質多羅阿修羅王。』仙人又說：『阿修羅的法知見淺薄，沒有法教，沒有尊敬心，就像農夫一樣，諸天必定會勝利，阿修羅必定會失敗。』 『當時，帝釋後來到仙人身邊，立即捨棄天王的五種裝飾，從門進入，慰問仙人，到處觀察，對仙人們說：『大家都安穩嗎，沒有煩惱嗎？』問候完畢，從門而出。
English version The Buddha told the monks, 'Shakra, the lord of the gods, who holds the position of a heavenly king and possesses great freedom, still diligently strives and praises diligence. How much more so should you, who have gone forth with faith, wearing the robes of the Dharma, not be diligent and praise diligence? If you can be diligent and praise diligence, then you are acting in accordance with the Dharma of one who has gone forth.' Having spoken these words, the monks, hearing what the Buddha had said, joyfully followed his teachings. (44) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks, 'In the distant past, in a secluded forest far from villages, there were many hermits living there. Not far from the hermits' dwelling, there were gods and asuras engaged in battle. At that time, the Asura King Vimalacitra, adorned with five kinds of ornaments, wearing a heavenly crown, holding a jeweled whisk, with a canopy above, a jeweled sword at his waist, and jeweled leather shoes, arrived at the hermits' dwelling. He did not enter through the door but passed through the wall, and he did not speak to the hermits or exchange greetings, and then he left through the wall. At that time, one of the hermits said, 'Vimalacitra and the others have no respect, they do not greet or speak with the hermits, but pass through the wall.' Another hermit said, 'If the asuras were to respectfully greet the hermits, they should be able to overcome the gods, but now they are certainly inferior.' One hermit asked, 'Who is this?' Another hermit said, 'This is the Asura King Vimalacitra.' The hermit then said, 'The asuras' understanding of the Dharma is shallow, they have no Dharma teachings, and no respect. They are like farmers, the gods will surely win, and the asuras will surely lose.' 'At that time, Shakra later came to the hermits, immediately abandoning the five ornaments of a heavenly king, entering through the door, comforting the hermits, observing everywhere, and saying to the hermits, 'Are you all at peace, without any troubles?' After greeting them, he left through the door.'
。復有一仙問言：『此為是誰？安慰問訊，周遍察行，然後乃出，甚有法教，容儀端正。』一仙答言：『此是帝釋。』有一仙言：『諸天極能敬順，為行調適，諸天必勝，阿修羅負。』
「毗摩質多羅聞諸仙讚歎諸天，毀呰阿修羅，甚大瞋恚。諸仙聞已，往詣阿修羅所，語言：『我等聞爾，甚大瞋忿。』即說偈言：
「『我等故自來， 欲乞索所愿， 施我等無畏， 莫復生瞋忿， 我等若有過， 愿教責數我。』
「毗摩質多以偈答言：
「『不施汝無畏， 汝等侵毀我， 卑遜求帝釋， 於我生毀呰， 汝等求無畏， 我當與汝畏。』
「爾時，諸仙以偈答言：
「『如人自造作， 自獲于果報， 行善自獲善， 行惡惡自報。 譬如下種子， 隨種得果報， 汝今種苦子， 后必還自受。 我今乞無畏， 逆與我怖畏， 從今日已往， 使汝畏無盡。』
「諸仙面與阿修羅語已，即乘虛去。毗摩質多羅即于其夜，夢與帝釋交兵共戰，生大驚怕，第二亦爾。第三夢時，帝釋軍眾，果來求戰。時，毗摩質多即共交兵，阿修羅敗，帝釋逐進，至阿修羅宮。爾時，帝釋種種戰諍既得勝已，詣諸仙所
現代漢語譯本 又有一位仙人問道：『這是誰？』他安撫地詢問，仔細地觀察了一遍，然後才走出來，覺得他很有法度，容貌儀表端正。 一位仙人回答說：『這是帝釋。』 另一位仙人說：『諸天非常能夠恭敬順從，行為舉止恰當，諸天必定會勝利，阿修羅一定會失敗。』 毗摩質多羅聽到眾仙讚歎諸天，詆譭阿修羅，非常生氣。 眾仙聽到后，前往阿修羅的住所，說道：『我們聽說你非常憤怒。』 隨即用偈語說道： 『我們特意前來，想要請求你滿足我們的願望，請賜予我們無畏，不要再生氣，如果我們有什麼過錯，請教導責備我們。』 毗摩質多羅用偈語回答說： 『我不賜予你們無畏，你們侵犯詆譭我，卑躬屈膝地求帝釋，卻對我進行詆譭，你們尋求無畏，我將給予你們畏懼。』 當時，眾仙用偈語回答說： 『如同人自己造作，自己承受果報，行善自然獲得善報，作惡自然遭受惡報。 譬如下種子，隨著所種的種類得到相應的果報，你現在種下苦果的種子，以後必定會自己承受。 我們現在請求無畏，你卻反而給予我們恐懼，從今天開始，讓你永遠生活在恐懼之中。』 眾仙當面與阿修羅說完話后，就騰空離去。 毗摩質多羅當晚就夢見與帝釋交戰，感到非常驚恐，第二次夢見也是如此。 第三次做夢時，帝釋的軍隊真的前來求戰。 當時，毗摩質多羅就與他們交戰，阿修羅戰敗，帝釋乘勝追擊，一直打到阿修羅的宮殿。 那時，帝釋經過各種戰鬥取得勝利后，就前往眾仙的住所。
English version Then another celestial being asked, 'Who is this?' He inquired with reassurance, carefully observed all around, and then came out, finding him to be very disciplined, with a dignified appearance. One celestial being replied, 'This is Śakra (Indra).' Another celestial being said, 'The gods are extremely respectful and obedient, their conduct is appropriate, the gods will surely prevail, and the Asuras will be defeated.' Vemacitrin, upon hearing the celestial beings praise the gods and disparage the Asuras, became greatly enraged. The celestial beings, having heard this, went to the abode of the Asuras and said, 'We have heard that you are greatly angered.' They then spoke in verse: 'We have come here intentionally, seeking to ask for what we desire, grant us fearlessness, do not be angry again, if we have any faults, please teach and rebuke us.' Vemacitrin replied in verse: 'I will not grant you fearlessness, you have insulted and disparaged me, you humbly seek Śakra, yet you criticize me, you seek fearlessness, I shall give you fear.' At that time, the celestial beings replied in verse: 'As a person acts, so shall they receive the consequences, doing good naturally brings good, doing evil naturally brings evil. It is like sowing seeds, one receives the corresponding fruit according to what is sown, you are now sowing the seeds of bitterness, and you will surely bear the consequences yourself later. We now ask for fearlessness, yet you give us fear instead, from this day forward, may you live in endless fear.' After speaking face-to-face with the Asura, the celestial beings then departed into the sky. That night, Vemacitrin dreamt of engaging in battle with Śakra, and was greatly terrified, the second dream was the same. In the third dream, Śakra's army actually came seeking battle. At that time, Vemacitrin engaged in battle with them, the Asuras were defeated, and Śakra pursued them, reaching the palace of the Asuras. Then, after Śakra had won various battles, he went to the abode of the celestial beings.
。諸仙在東，帝釋在西，相對而坐。時，有東風仙人向帝釋即說偈言：
「『我身久出家， 腋下有臭氣， 風吹向汝去， 移避就南坐， 如此諸臭氣， 諸天所不喜。』
「爾時，帝釋以偈答言：
「『集聚種種華， 以為首上鬘， 香氣若干種， 能不生厭離。 諸仙人出家， 氣如諸華鬘， 我今頂戴受， 不以為厭患。』」
佛告諸比丘：「帝釋居天王位，長夜恭敬諸出家者，汝諸比丘，以信出家，亦應當作如是欽敬。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（四五）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，釋提桓因顏色殊妙，過於人天，于其中夜，來至佛所，稽首佛足，在一面坐。時，祇洹中，晃然大明，逾于晝日。爾時，釋提桓因即說偈言：
「除滅何事安隱眠？ 滅除何物無憂愁？ 滅何一法瞿曇贊？ 唯愿為我決眾疑。」
爾時，世尊說偈答言：
「滅除瞋恚安隱眠， 滅除瞋恚無憂愁， 去除瞋恚棘毒根， 汝今帝釋應當知， 如是瞋恚壞美善， 除滅上事聽所贊。」
釋提桓因聞佛所說，繞佛三匝，歡喜奉行
現代漢語譯本：眾仙在東方，帝釋在西方，相對而坐。當時，有一位東風仙人對帝釋說偈語道： 『我出家修行已久，腋下有臭氣，風吹向你那邊去，請你移到南邊坐吧，像這樣的臭氣，是眾天神都不喜歡的。』 當時，帝釋用偈語回答說： 『採集各種各樣的鮮花，編成頭上的花鬘，各種各樣的香氣，都不會讓人感到厭惡。各位仙人出家修行，身上的氣味就像這些花鬘一樣，我今天頂戴接受，不會因此感到厭煩。』 佛告訴眾比丘：『帝釋身居天王之位，長久以來都恭敬出家之人，你們這些比丘，因為信仰而出家，也應當像這樣欽佩敬重。』 佛說完這些話，眾比丘聽了佛的教誨，歡喜地遵照奉行。 （四五） 我聽到的是這樣的： 一時，佛在舍衛國祇樹給孤獨園。當時，釋提桓因容貌殊勝美妙，超過了人天，在半夜時分，來到佛的住所，向佛的足部行禮，在一旁坐下。當時，祇洹中，光芒大盛，比白天還要明亮。當時，釋提桓因就說偈語道： 『去除什麼才能安穩睡眠？去除什麼才能沒有憂愁？去除哪一種法是瞿曇所讚歎的？希望您能為我解答這些疑惑。』 當時，世尊用偈語回答說： 『去除嗔恚才能安穩睡眠，去除嗔恚才能沒有憂愁，去除嗔恚這個毒根，你現在應該知道，帝釋，像這樣的嗔恚會破壞美好善良，去除嗔恚是值得讚歎的。』 釋提桓因聽了佛所說的話，繞佛三圈，歡喜地遵照奉行。
English version: The immortals were in the east, and Emperor Śakra was in the west, sitting facing each other. At that time, a Wind Immortal from the east spoke a verse to Emperor Śakra: 'I have been a renunciate for a long time, and I have a foul odor under my armpits. The wind blows it towards you, so please move to the south to sit. Such odors are not pleasing to the gods.' At that time, Emperor Śakra replied with a verse: 'Gathering various kinds of flowers to make a garland for the head, the various fragrances do not cause aversion. The odor of the renunciate immortals is like these flower garlands. I accept it with reverence and do not find it repulsive.' The Buddha told the monks, 'Emperor Śakra, in his position as the king of the gods, has long respected those who have renounced the world. You monks, who have renounced the world out of faith, should also show such respect and reverence.' After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully followed them. (45) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Śrāvastī. At that time, Emperor Śakra's appearance was exceptionally beautiful, surpassing that of humans and gods. In the middle of the night, he came to the Buddha's place, bowed at the Buddha's feet, and sat to one side. At that time, the Jeta Grove was filled with great light, brighter than daytime. Then, Emperor Śakra spoke a verse: 'What must be eliminated to sleep peacefully? What must be eliminated to have no sorrow? What single dharma does Gautama praise for elimination? I wish you would resolve my doubts.' At that time, the World Honored One replied with a verse: 'Eliminating anger leads to peaceful sleep, eliminating anger leads to no sorrow, eliminating the root of anger, you should know, Emperor Śakra, that anger destroys goodness and beauty. Eliminating anger is what is praised.' Having heard the Buddha's words, Emperor Śakra circumambulated the Buddha three times and joyfully followed them.
。
（四六）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「月八日，四天王遣使者案行天下，伺察世間，有慈孝父母，敬順尊長，奉事沙門、婆羅門，修于善法，及行惡者，是故宜應修行善法，滅除眾惡，撿情守戒。至十四日，四天王復遣太子案行天下。至十五日，四天王自案行伺察，亦復如是。時，四天王既伺察已，往帝釋善法堂上，啟白帝釋並語：『諸天世間人中，多有不孝父母，不敬沙門、婆羅門者，不奉事師及家尊長，乃至無有多持戒者。』爾時，帝釋及諸天眾聞斯語已，慘然不樂，諸天咸作是言：『損諸天眾，益阿修羅。』若世間中，有人常能孝順父母，供養沙門、婆羅門，乃至多能持戒。四天王上啟帝釋，時諸天等極大歡喜，咸作是言：『世間人中，修行善事，極為賢善，作所應作，增益諸天，損阿修羅。』帝釋歡喜，即說偈言：
「『月八十四日， 及以十五日， 並及神足月， 受持清凈戒， 是人得生天， 功德如我身。』」
佛告諸比丘：「帝釋所說，不名善說
現代漢語譯本： （四十六） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，佛陀告訴眾比丘：『每月初八，四大天王會派遣使者巡視天下，觀察世間，是否有孝順父母、尊敬長輩、供奉沙門和婆羅門、修行善法的人，以及作惡的人。因此，你們應當修行善法，消除各種惡行，約束自己的情感，遵守戒律。到了十四日，四大天王又會派遣太子巡視天下。到了十五日，四大天王親自巡視觀察，情況也是如此。』當時，四大天王巡視完畢后，前往帝釋的善法堂，向帝釋稟告並說道：『諸天和世間的人中，大多不孝順父母，不尊敬沙門和婆羅門，不供奉老師和長輩，甚至沒有多少持戒的人。』當時，帝釋和諸天眾聽到這些話后，感到非常不悅，諸天都說：『這會損害天眾，增加阿修羅的力量。』如果世間有人能夠經常孝順父母，供養沙門和婆羅門，甚至能夠多持戒律。四大天王稟告帝釋后，諸天都非常高興，都說：『世間的人修行善事，非常賢善，做了應該做的事，增加了天眾的力量，減少了阿修羅的力量。』帝釋非常高興，就說了偈語： 『每月初八、十四日，以及十五日，還有神足月，受持清凈戒律的人，可以往生天界，功德就像我一樣。』 佛陀告訴眾比丘：『帝釋所說的，不能算是善說。』
English version: (Forty-six) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Buddha told the monks: 'On the eighth day of each month, the Four Heavenly Kings send messengers to patrol the world, observing whether there are people who are filial to their parents, respect their elders, serve the ascetics and Brahmins, and practice good deeds, as well as those who do evil. Therefore, you should practice good deeds, eliminate all evil actions, restrain your emotions, and observe the precepts. On the fourteenth day, the Four Heavenly Kings again send their princes to patrol the world. On the fifteenth day, the Four Heavenly Kings personally patrol and observe, and the situation is the same.' At that time, after the Four Heavenly Kings had finished their patrol, they went to the Sudharma Hall of Indra, reported to Indra, and said: 'Among the gods and people in the world, most are not filial to their parents, do not respect ascetics and Brahmins, do not serve their teachers and elders, and there are not many who observe the precepts.' At that time, Indra and the assembly of gods, upon hearing these words, felt very displeased, and the gods all said: 'This will harm the gods and increase the power of the Asuras.' If there are people in the world who can always be filial to their parents, make offerings to ascetics and Brahmins, and even observe many precepts, the Four Heavenly Kings, after reporting to Indra, the gods were very happy, and all said: 'The people in the world who practice good deeds are very virtuous, have done what they should do, have increased the power of the gods, and have reduced the power of the Asuras.' Indra was very happy and then spoke a verse: 'On the eighth, fourteenth, and fifteenth days of each month, as well as the miraculous month, those who observe pure precepts can be reborn in heaven, and their merits will be like mine.' The Buddha told the monks: 'What Indra said cannot be considered well-said.'
。所以者何？若漏盡阿羅漢，所作已辦，應作是偈：
「『月八十四日， 及以十五日， 並及神足月， 受持清凈戒， 斯人獲勝利， 功德如我身。』
「佛與羅漢應說斯偈，名稱實說，名為善說。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（四七）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「往昔之時，質多阿修羅王病患委困。時，釋提桓因往詣其所，阿修羅語帝釋言：『愿汝使我病差、安隱，身得平健，肥鮮如前。』帝釋語言：『汝可教我阿修羅幻化之法，我當使汝安隱、病差，歡樂如前。』阿修羅言：『待我問諸阿修羅等，若可爾者，我當教汝。』阿修羅王即問諸阿修羅。爾時，其中有一諂偽阿修羅語毗摩質多羅言：『帝釋長夜行直善行，無諸諂偽，汝可語帝釋言：「汝學阿修羅諂偽幻者，當入盧樓地獄。」帝釋若語汝言：「我不學彼阿修羅者，汝但捨去，汝患必愈。」』阿修羅王即用其語，說偈語帝釋言：
「『千眼帝釋舍脂夫， 若知幻法必當墮， 于彼盧留地獄中， 滿足一劫被燒煮。』
「爾時，帝釋聞斯語已，即言：『止止，不須幻法。』尋即愿言：『令汝病差、安隱無患
現代漢語譯本：這是什麼原因呢？如果漏盡煩惱的阿羅漢，已經完成了該做的事，就應該說這樣的偈頌： 『在每月的初八、十四日，以及十五日，還有神足月，受持清凈的戒律，這樣的人就能獲得勝利，他們的功德就像我一樣。』 佛陀和阿羅漢應該說這樣的偈頌，所說的名稱真實不虛，這叫做善說。 佛陀說完這些話后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （四七） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，佛陀告訴眾比丘：『在過去的時候，質多阿修羅王生病了，身體非常虛弱。當時，釋提桓因去探望他，阿修羅對帝釋說：「希望你能讓我的病好起來，身體安穩健康，像以前一樣強壯。」帝釋說：「你可以教我阿修羅的幻化之法，我就能讓你安穩、病好，像以前一樣快樂。」阿修羅說：「等我問問其他的阿修羅，如果可以的話，我就教你。」阿修羅王就去問其他的阿修羅。當時，其中有一個虛偽的阿修羅對毗摩質多羅說：「帝釋長久以來都奉行正直善良的行為，沒有虛偽，你可以告訴帝釋說：『如果你學習阿修羅的虛偽幻術，就會墮入盧樓地獄。』如果帝釋對你說：『我不學習阿修羅的幻術』，你就讓他走，你的病一定會好。」阿修羅王就聽了他的話，用偈頌對帝釋說： 『千眼帝釋，舍脂的丈夫，如果知道幻術，必定會墮落，在盧樓地獄中，要被燒煮一劫的時間。』 當時，帝釋聽了這些話后，就說：『算了算了，不需要幻術。』隨即發願說：『愿你的病好起來，安穩無患。』
English version: What is the reason for this? If an Arhat who has exhausted all defilements, having done what needs to be done, should recite this verse: 'On the eighth, fourteenth, and fifteenth days of the month, as well as the month of miraculous powers, upholding pure precepts, such a person attains victory, their merit is like mine.' The Buddha and Arhats should recite this verse, the names spoken are true and not false, this is called well-spoken. After the Buddha finished speaking, the monks, having heard the Buddha's teachings, joyfully practiced them. (47) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. At that time, the Buddha told the monks: 'In the past, the Asura King Citra was sick and very weak. At that time, Sakra, Lord of the Devas, went to visit him. The Asura said to Sakra: 「I wish you could make my illness better, my body stable and healthy, as strong as before.」 Sakra said: 「You can teach me the Asura's art of illusion, and I will make you stable, your illness better, and as happy as before.」 The Asura said: 「Wait for me to ask the other Asuras, if it is permissible, I will teach you.」 The Asura King then asked the other Asuras. At that time, one deceitful Asura said to Vepacitti: 「Sakra has long practiced upright and virtuous conduct, without deceit. You can tell Sakra: 『If you learn the Asura's deceitful illusions, you will fall into the Roruva hell.』 If Sakra says to you: 『I will not learn the Asura's illusions,』 then let him go, and your illness will surely be cured.」 The Asura King then followed his words and said to Sakra in a verse: 'Thousand-eyed Sakra, husband of Sachi, if you know the art of illusion, you will surely fall, into the Roruva hell, where you will be boiled for a kalpa.' At that time, Sakra, having heard these words, said: 'Enough, enough, I do not need the art of illusion.' Immediately he made a wish: 'May your illness be cured, may you be stable and without suffering.'
。』」
佛告諸比丘：「釋提桓因雖處天位，尚不諂曲，真實行事，況汝出家，剃除鬚髮，而當不離諸諂偽事，行質直乎？若行質直，應出家法。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（四八）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，帝釋來詣佛所，將欲還時，請受一戒。何謂一戒？「若我還宮，見諸怨憎，設來害我，我于彼所，終不加害。」毗摩質多羅既聞帝釋持如是戒，便捉利劍，于路而待。時，釋提桓因聞阿修羅在於路側捉劍而待，遙語阿修羅言：「止！止！汝今自縛。」毗摩質多語帝釋言：「汝于佛所，受一戒言：『若我還宮，見諸怨憎，設彼害我，我于彼所，終不加惡，豈可不受如是戒耶？』」帝釋答言：「我雖受戒，語汝住住，汝今自縛。如是之言，于戒無犯。」毗摩質多羅言：「憍尸迦放我！」帝釋語言：「汝作咒誓，更於我所，不為怨疾，我當放汝。」毗摩質多羅即說誓言：
「貪瞋妄語謗賢聖， 如是惡報使我得。」
爾時，帝釋聞斯誓已，即語毗摩質多羅言：「我今放汝。」
釋提桓因還至佛所，頂禮佛足，白佛言：「世尊！毗摩質多羅聞我受戒，即捉利劍，在於路側，伺圖於我
現代漢語譯本 佛陀告訴眾比丘：『釋提桓因雖然身居天位，尚且不諂媚虛偽，行事真實，何況你們出家之人，剃除了鬚髮，難道不應該遠離各種諂媚虛偽之事，奉行正直嗎？如果奉行正直，才符合出家人的法則。』 佛陀說完這些話，眾比丘聽聞佛陀的教誨，歡喜地接受並奉行。 （四八） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，帝釋天來到佛陀處，將要返回時，請求受持一條戒律。這條戒律是什麼呢？『如果我返回宮殿，見到那些怨恨我的人，即使他們來加害我，我也絕對不會對他們加以傷害。』毗摩質多羅聽到帝釋天持守這樣的戒律，便拿著利劍，在路上等候。當時，釋提桓因聽到阿修羅在路旁拿著劍等候，遠遠地對阿修羅說：『停下！停下！你現在是自縛。』毗摩質多羅對帝釋天說：『你在佛陀那裡，受持一條戒律說：『如果我返回宮殿，見到那些怨恨我的人，即使他們來加害我，我也絕對不會對他們加以傷害。』難道可以不遵守這樣的戒律嗎？』帝釋天回答說：『我雖然受了戒，說讓你停下，你現在是自縛。這樣的話，並沒有違犯戒律。』毗摩質多羅說：『憍尸迦放了我！』帝釋天說：『你發誓，以後不再對我懷有怨恨，我就放了你。』毗摩質多羅立即發誓說： 『貪婪、嗔恨、妄語、誹謗賢聖，這樣的惡報會讓我得到。』 當時，帝釋天聽到這個誓言后，就對毗摩質多羅說：『我現在放了你。』 釋提桓因返回到佛陀處，頂禮佛足，對佛陀說：『世尊！毗摩質多羅聽到我受戒，就拿著利劍，在路旁，伺機想要加害我。
English version The Buddha told the monks, 'Even Shakra, the lord of the gods, though in a heavenly position, is not deceitful or crooked, but acts truthfully. How much more should you, who have left home, shaved your heads and beards, not depart from all deceitful and false matters, and practice honesty? If you practice honesty, you are following the Dharma of a renunciate.' After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully accepted and practiced them. (48) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, Shakra came to the Buddha's place, and when he was about to return, he requested to receive one precept. What was this one precept? 'If I return to my palace and see those who hate me, even if they come to harm me, I will absolutely not harm them.' Vipracitti, having heard that Shakra was holding such a precept, took a sharp sword and waited on the road. At that time, Shakra, having heard that the Asura was waiting on the side of the road with a sword, said to the Asura from afar, 'Stop! Stop! You are now binding yourself.' Vipracitti said to Shakra, 'You received a precept from the Buddha, saying: 'If I return to my palace and see those who hate me, even if they come to harm me, I will absolutely not harm them.' How can you not abide by such a precept?' Shakra replied, 'Although I received the precept, saying 'stop' to you, you are now binding yourself. Such words do not violate the precept.' Vipracitti said, 'Kausika, release me!' Shakra said, 'Make an oath that you will no longer harbor resentment towards me, and I will release you.' Vipracitti immediately made an oath, saying: 'Greed, hatred, false speech, and slandering the wise and holy, may such evil retribution come upon me.' At that time, Shakra, having heard this oath, said to Vipracitti, 'I now release you.' Shakra returned to the Buddha's place, bowed at the Buddha's feet, and said to the Buddha, 'World Honored One! Vipracitti, having heard that I received the precept, took a sharp sword and waited on the side of the road, seeking to harm me.'
。時，我遙語阿修羅言：『止！止！汝今自縛。』毗摩質多即語我言：『汝于佛所受於一戒，若我還宮，見有怨憎，設來害我，我于彼所，終不加惡，豈可不受如是戒耶？』我即答言：『我雖受戒，但語汝住，汝今自縛。如是之言，于戒無犯。』毗摩質多羅即語我言：『憍尸迦！放我！』我即語言：『汝可重誓，更於我所，莫生憎疾，我當放汝。』時，毗摩質多羅聞我語已，即說誓言：
「『貪瞋妄語謗賢聖， 如是惡報使我得。』
「我聞其誓，即放令去。」帝釋復白佛言：「此阿修羅作重誓已，從今已后，更不作于怨憎惡耶？」佛告帝釋：「阿修羅設不作誓，猶不為惡，況作誓已？」
爾時，帝釋聞佛所說，踴躍歡喜，即于坐沒，尋還天宮。
（四九）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「昔於一時，帝釋與阿修羅戰。當於爾時，諸天不如，阿修羅勝。爾時，帝釋見已不如，尋即回駕，欲還天宮。于其道中，見苦娑羅樹，時，樹上有金翅鳥巢。爾時，帝釋即敕御者摩得梨言：『此巢中有二鳥卵，脫能傷損，汝可回車，避於此樹。』帝釋即向摩得梨而說偈言：
「『汝觀樹上巢， 巢中有二卵， 今車若往彼， 必沖而傷破
現代漢語譯本：當時，我遙遠地對阿修羅說：『停下！停下！你現在是自縛。』毗摩質多立刻對我說：『你從佛那裡受了一條戒律，如果我回到宮殿，看到有怨恨的人，即使他們來傷害我，我也不會對他們施加惡行，難道不應該遵守這樣的戒律嗎？』我立即回答說：『我雖然受了戒，但只是讓你停下，你現在是自縛。這樣的話，並沒有違反戒律。』毗摩質多羅就對我說：『憍尸迦！放開我！』我便說：『你可以重新發誓，以後不要對我產生憎恨，我就放你走。』當時，毗摩質多羅聽了我的話，就發誓說： 『貪婪、嗔恨、妄語、誹謗賢聖，這樣的惡報會讓我承受。』 『我聽了他的誓言，就放他走了。』帝釋又對佛說：『這個阿修羅發了重誓之後，從今以後，就不會再作怨恨的惡事了嗎？』佛告訴帝釋：『阿修羅即使不發誓，也不會作惡，何況已經發誓了呢？』 當時，帝釋聽了佛所說的話，歡喜踴躍，立即從座位上消失，很快就回到了天宮。 （四九） 如是我聞： 一時，佛在舍衛國祇樹給孤獨園。當時，佛告訴眾比丘：『過去，帝釋與阿修羅作戰。當時，諸天不如阿修羅，阿修羅獲勝。當時，帝釋看到自己失敗了，就立即迴轉車駕，想要回到天宮。在路上，他看到一棵苦娑羅樹，樹上有金翅鳥的巢。當時，帝釋就命令御者摩得梨說：『這個巢里有兩隻鳥卵，如果可能會被損壞，你可迴轉車駕，避開這棵樹。』帝釋就對摩得梨說了偈語： 『你看樹上的巢，巢里有兩隻卵，如果車子開過去，一定會衝撞而損壞。』
English version: At that time, I remotely said to the Asura: 'Stop! Stop! You are now self-bound.' Vimalacitra immediately said to me: 'You have received a precept from the Buddha, if I return to the palace and see those who harbor resentment, even if they come to harm me, I will not inflict evil upon them. Shouldn't I abide by such a precept?' I immediately replied: 'Although I have received the precept, I only told you to stop, you are now self-bound. Such words do not violate the precept.' Vimalacitra then said to me: 'Kausika! Release me!' I then said: 'You can make a new vow, and in the future, do not harbor hatred towards me, and I will release you.' At that time, Vimalacitra, upon hearing my words, made a vow, saying: 'Greed, hatred, false speech, and slander of the virtuous and sages, such evil retribution will befall me.' 'Upon hearing his vow, I released him.' Sakra then asked the Buddha: 'After this Asura made a solemn vow, from now on, will he no longer commit acts of resentment and evil?' The Buddha told Sakra: 'Even if the Asura did not make a vow, he would not commit evil, let alone having made a vow?' At that time, Sakra, upon hearing what the Buddha said, rejoiced and was elated, immediately disappearing from his seat and quickly returning to the heavenly palace. (49) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the Buddha told the monks: 'In the past, Sakra fought with the Asuras. At that time, the gods were inferior to the Asuras, and the Asuras were victorious. At that time, Sakra, seeing that he had failed, immediately turned his chariot around, wanting to return to the heavenly palace. On the way, he saw a bitter Sal tree, and there was a Garuda bird's nest in the tree. At that time, Sakra ordered the charioteer Matali, saying: 'There are two bird eggs in this nest, if they might be damaged, you should turn the chariot around and avoid this tree.' Sakra then spoke a verse to Matali: 'Look at the nest on the tree, there are two eggs in the nest, if the chariot goes there, it will surely collide and break them.'
。 我若以此身， 入阿修羅陣， 喪失於身命， 終不傷鳥卵。』
「說是偈已，尋即回車。時，阿修羅眾見帝釋回，生大恐怖，各作是言：『帝釋曏者，詐現退散。今復回者，必破我軍。』阿修羅眾即時退，諸天逐退，迫到其城。」佛告諸比丘：「釋提桓因居天王位，猶能長夜修于慈忍，汝等比丘，當如是學。」
諸比丘聞佛所說，歡喜奉行。
（五〇）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。
爾時，釋提桓因與拔利婆婁支阿修羅夜詣佛所，威光熾盛，禮佛足已，在一面坐。時，彼帝釋、毗婁支光明普照祇洹，猶如晝日。時，拔利毗婁支在一面坐，而說偈言：
「夫人常精進， 所求必使得， 既求得義理， 安隱受快樂。」
帝釋亦說偈言：
「夫人常精進， 所求必使得， 既求得事業， 修忍最為勝。」
爾時，帝釋白佛言：「世尊！我等所說，何者利益？何者無利？」佛告帝釋：「善分別者，皆是善說。汝等今當聽我所說。」即說偈言：
「一切眾生皆為利， 各各隨心之所欲， 等同利慾適愿樂， 夫人精勤求必得， 既得事業忍最勝， 是故應當修行忍
現代漢語譯本 『我如果以這身體，進入阿修羅的陣營，即使喪失生命，也終究不會傷害鳥卵。』 說完這偈語后，立刻就調轉車頭。當時，阿修羅眾看到帝釋返回，非常恐懼，各自說道：『帝釋剛才，是假裝退散。現在又返回，必定要攻破我軍。』阿修羅眾立刻退卻，諸天追趕退卻，逼近他們的城池。」佛告訴眾比丘：「釋提桓因身居天王之位，尚且能長久地修習慈悲忍耐，你們這些比丘，應當像他那樣學習。」 眾比丘聽聞佛所說，歡喜地奉行。 （五〇） 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。 當時，釋提桓因與拔利婆婁支阿修羅夜晚來到佛所，威光熾盛，禮拜佛足后，在一旁坐下。當時，帝釋和毗婁支的光明普照祇洹，如同白晝。當時，拔利毗婁支在一旁坐下，並說了偈語： 『人如果常常精進，所求必定能夠得到，既然求得義理，就能安穩地享受快樂。』 帝釋也說了偈語： 『人如果常常精進，所求必定能夠得到，既然求得事業，修習忍耐最為殊勝。』 當時，帝釋對佛說：『世尊！我們所說的，哪個有利益？哪個沒有利益？』佛告訴帝釋：『善於分別的人，說的都是善言。你們現在應當聽我說。』隨即說了偈語： 『一切眾生都爲了利益，各自隨著心中的慾望，都希望利益和慾望能使自己快樂，人如果精勤努力求取必定能夠得到，既然得到事業，忍耐最為殊勝，所以應當修行忍耐。』
English version 'If I were to enter the Asura ranks with this body, even if I were to lose my life, I would never harm the bird's eggs.' Having spoken this verse, he immediately turned his chariot around. At that time, the Asura host, seeing Indra return, were greatly terrified, and each said: 'Indra just now, was feigning retreat. Now that he has returned, he will surely break our army.' The Asura host immediately retreated, and the devas pursued them, pressing them to their city.」 The Buddha told the monks: 「Shakra, the lord of the devas, even in his position as king of the gods, is able to cultivate compassion and patience for a long time. You monks should learn from him.」 The monks, having heard what the Buddha said, joyfully followed his teachings. (50) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, Shakra, lord of the devas, and Bali Virochana Asura came to the Buddha at night, their radiance blazing, and after bowing at the Buddha's feet, sat to one side. At that time, the light of Indra and Virochana illuminated Jeta Grove as if it were daytime. Then, Bali Virochana, sitting to one side, spoke a verse: 'If a person is always diligent, what they seek will surely be obtained. Having obtained the meaning of the Dharma, one can peacefully enjoy happiness.' Indra also spoke a verse: 'If a person is always diligent, what they seek will surely be obtained. Having obtained success in one's endeavors, cultivating patience is the most excellent.' At that time, Indra said to the Buddha: 'World Honored One! Which of our words is beneficial? Which is not beneficial?' The Buddha told Indra: 'Those who are good at discerning, all speak well. Now you should listen to what I say.' Then he spoke a verse: 'All beings seek benefit, each according to the desires of their hearts. They all wish that benefit and desire will bring them happiness. If a person diligently seeks, they will surely obtain it. Having obtained success in one's endeavors, patience is the most excellent. Therefore, one should cultivate patience.'
。」
帝釋、毗婁支聞佛所說，禮佛足已，即于彼處，而沒還宮。
（五一）
如是我聞：
一時，佛在王舍城迦蘭陀竹林。爾時，王舍城中有一貧人，極為窮困，甚可憐愍，于佛法中，生清凈信，能凈持戒，少讀誦經，亦能小施。有此四事因緣果報，身壞命終，生忉利天勝妙善處。此新生天有三事勝：一色貌勝，二名稱勝，三壽命勝。諸天見已，皆共恭敬，往帝釋所，白帝釋言：「有新生天，有三事勝於余諸天。」帝釋言：「我先曾見，彼新生天，本為人時，貧窮困苦，極為寒悴，直以信心，向於三寶，能凈持戒，少多修施，今得生此忉利天上。」
爾時，帝釋即說偈言：
「若於三寶生凈信， 其心堅固不動轉， 持所受戒不毀犯， 當知此人不名貧。 名為智慧壽命人， 以敬無上三寶故， 得生天上受勝樂， 是故應當作斯學。」
爾時，諸天聞此偈已，歡喜信受，作禮還宮。
（五二）
如是我聞：一時，佛在王舍城耆阇崛山中。爾時，王舍城有九十六種外道，各各祠祀
現代漢語譯本 帝釋天和毗婁支聽了佛陀所說，禮拜佛足后，就在那裡消失，返回宮殿。
（五一）
我是這樣聽說的：
一時，佛陀在王舍城的迦蘭陀竹林。當時，王舍城中有一個貧窮的人，非常困苦，很值得憐憫。他對佛法生起了清凈的信心，能夠清凈地持守戒律，稍微讀誦佛經，也能做一些小小的佈施。因為這四種因緣果報，他身壞命終后，轉生到忉利天美好的地方。這個新生的天人有三件事勝過其他天人：一是容貌殊勝，二是名聲殊勝，三是壽命殊勝。眾天人見到后，都一起恭敬他，前往帝釋天那裡，稟告帝釋天說：『有一個新生的天人，有三件事勝過其他天人。』帝釋天說：『我之前就見過，這個新生的天人，他做人的時候，貧窮困苦，非常寒酸憔悴，只是因為對三寶有信心，能夠清凈地持守戒律，稍微做一些佈施，現在才能轉生到這忉利天上。』
當時，帝釋天就說了這首偈語：
『如果對三寶生起清凈的信心， 他的心堅定不動搖， 持守所受的戒律不毀犯， 應當知道這個人不算是貧窮。 他被稱為有智慧有壽命的人， 因為恭敬無上的三寶， 才能轉生到天上享受殊勝的快樂， 所以應當這樣學習。』
當時，眾天人聽了這首偈語后，歡喜信受，禮拜后返回宮殿。
（五二）
我是這樣聽說的：一時，佛陀在王舍城的耆阇崛山中。當時，王舍城有九十六種外道，各自祭祀
English version Shakra and Virochana, having heard what the Buddha said, bowed at the Buddha's feet, and then vanished from that place, returning to their palaces.
(51)
Thus have I heard:
At one time, the Buddha was in the Karanda Bamboo Grove in Rajagriha. At that time, there was a poor person in Rajagriha, extremely impoverished and very pitiable. He developed pure faith in the Buddha's teachings, was able to purely uphold the precepts, read scriptures a little, and was also able to give small offerings. Because of these four causes and conditions, when his body broke and his life ended, he was reborn in the excellent place of the Trayastrimsha Heaven. This newly born deva had three things that surpassed the other devas: first, his appearance was superior; second, his reputation was superior; and third, his lifespan was superior. When the devas saw this, they all respectfully went to Shakra and reported to Shakra, saying, 'There is a newly born deva who surpasses all other devas in three things.' Shakra said, 'I have seen him before. This newly born deva, when he was a human, was poor and miserable, extremely wretched and haggard. It was only because of his faith in the Three Jewels, his ability to purely uphold the precepts, and his small acts of giving that he was able to be reborn in this Trayastrimsha Heaven.'
At that time, Shakra spoke this verse:
'If one has pure faith in the Three Jewels, His mind is firm and unmoving, Upholding the precepts he has received without breaking them, Know that this person is not called poor. He is called a person of wisdom and longevity, Because of his respect for the supreme Three Jewels, He is able to be reborn in heaven and enjoy supreme happiness, Therefore, one should learn in this way.'
At that time, the devas, having heard this verse, joyfully accepted it, bowed, and returned to their palaces.
(52)
Thus have I heard: At one time, the Buddha was on Mount Gridhrakuta in Rajagriha. At that time, there were ninety-six kinds of non-Buddhist sects in Rajagriha, each making sacrifices
。設有檀越，信心於外道遮勒者，言當先供養我師遮勒；若信外道婆羅婆寔者，亦言先當供養我師婆羅婆寔；若信外道乾陀者，咸言先與我師乾陀大嚫后與餘者；若信外道名三水者，言當供養我師三水；若信外道名老聲聞者，言先供養我師老聲聞；若信外道大聲聞者，亦言供養我師大聲聞；若信佛者，咸言應先供養我師如來及以眾僧。
時釋提桓因作是念言：「今王舍城人生大邪見，佛僧在世，若生邪見，名為不善。」帝釋爾時尋自變身為老婆羅門，容貌端正，乘以白車，駕以白馬，諸摩納等圍繞左右，向于寺場，當中直過。時，王舍城人咸作是念：「今此老婆羅門先向何處，我等隨從。」爾時，帝釋知諸人等心之所念，回車南旋，向靈鷲山。到諸乘駕所住之處，于中而止。下車前進，往至佛所，頂禮佛足，在一面坐。
爾時，帝釋即說偈言：
「轉法輪聖王， 能度苦彼岸， 無怨憎恐怖， 我今稽首禮。 設人慾修福， 當於何處施？ 又欲精求福， 應生凈信敬
現代漢語譯本：如果有人是施主，信仰外道遮勒，他們會說應該先供養我的老師遮勒；如果信仰外道婆羅婆寔，也會說應該先供養我的老師婆羅婆寔；如果信仰外道乾陀，他們都會說應該先給我老師乾陀大額佈施，然後再給其他人；如果信仰外道名叫三水，他們會說應該供養我的老師三水；如果信仰外道名叫老聲聞，他們會說應該先供養我的老師老聲聞；如果信仰外道大聲聞，也會說應該供養我的老師大聲聞；如果信仰佛陀，他們都會說應該先供養我的老師如來以及眾僧。 當時，釋提桓因心想：『現在王舍城的人產生了很大的邪見，佛陀和僧眾都在世，如果產生邪見，這被稱為不善。』帝釋當時就自己變成了一個老婆羅門，容貌端正，乘坐著白色的車子，駕著白色的馬，許多摩納等人在他左右圍繞，向著寺廟的場地，從中間直穿而過。當時，王舍城的人都這樣想：『現在這個老婆羅門先去哪裡，我們跟隨他。』當時，帝釋知道這些人心中所想，就調轉車頭向南走，朝著靈鷲山的方向。到達了停放車輛的地方，在那裡停了下來。下車後向前走，來到佛陀所在的地方，頂禮佛足，在一旁坐下。 當時，帝釋就說了偈語： 『轉法輪的聖王，能夠度過苦難的彼岸，沒有怨恨、憎惡和恐怖，我現在稽首禮拜。如果有人想要修福，應該在什麼地方佈施？又想要精進地求福，應該生起清凈的信心和恭敬。』
English version: If there are donors who have faith in the heretic Chela, they say that they should first make offerings to my teacher Chela; if they believe in the heretic Bharabhava, they also say that they should first make offerings to my teacher Bharabhava; if they believe in the heretic Gandha, they all say that they should first give a large donation to my teacher Gandha and then to others; if they believe in the heretic named Trisalila, they say that they should make offerings to my teacher Trisalila; if they believe in the heretic named Old Sravaka, they say that they should first make offerings to my teacher Old Sravaka; if they believe in the heretic Great Sravaka, they also say that they should make offerings to my teacher Great Sravaka; if they believe in the Buddha, they all say that they should first make offerings to my teacher Tathagata and the Sangha. At that time, Sakra, Lord of the Devas, thought: 'Now the people of Rajagriha have developed great wrong views. While the Buddha and the Sangha are in the world, if they develop wrong views, this is called unwholesome.' Sakra then transformed himself into an old Brahmin, with a dignified appearance, riding in a white chariot drawn by white horses, surrounded by many Manavas, and went straight through the middle of the temple grounds. At that time, the people of Rajagriha all thought: 'Where is this old Brahmin going first? We will follow him.' At that time, Sakra knew what these people were thinking, so he turned his chariot south, towards Vulture Peak Mountain. He stopped at the place where the vehicles were parked. He got out of the chariot and walked forward, arriving at the place where the Buddha was, bowed at the Buddha's feet, and sat down to one side. At that time, Sakra spoke in verse: 'The Holy King who turns the Dharma wheel, who can cross the shore of suffering, without resentment, hatred, or fear, I now bow my head in reverence. If a person wishes to cultivate merit, where should they give? And if they wish to diligently seek merit, they should generate pure faith and respect.'
。 今日修佈施， 來世得善報， 於何福田中， 少施獲大果？」
爾時，世尊在耆阇崛山中，為天帝釋敷演祠中最為勝者，以偈答言：
「四果及四向， 禪定明行足， 功德力甚深， 猶如大海水。 此名為實勝， 調御之弟子， 于大黑闇中， 能燃智慧燈。 常為諸眾生， 說法而示道， 是名僧福田， 廣大無涯際。 若施斯福田， 是名為善與， 若祀斯福田， 是名為善祀。 焚物而祭天， 徒費而無補， 不名為善燒。 若於福田所， 少作諸功業， 后獲大富利， 乃名為善燒。 帝釋應當知， 是名良福田， 施僧次一人， 后必獲大果。 此事是時說， 世間解所說， 無量功德佛， 以百偈贊僧。 祠祀中最上， 無過僧福田， 若人種少善， 獲報無有量。 是以善丈夫， 應當施於僧， 能總持法者， 是則名為僧。 譬如大海中， 多有眾珍寶， 僧海亦如是， 多饒功德寶， 若能施僧寶， 是名善丈夫。 已獲歡喜信， 若能信心施， 當知如此人， 得三時歡喜， 以三時喜故， 能度三惡道， 除祛諸塵垢， 離煩惱毒箭
現代漢語譯本： 『今日行佈施，來世就能得到好的回報，在什麼樣的福田中，即使少量佈施也能獲得巨大的果報呢？』 當時，世尊在耆阇崛山中，為天帝釋闡述祭祀中最殊勝的，用偈語回答說： 『證得四果和趨向四果的修行者，禪定、智慧和德行都圓滿具足，他們的功德力量非常深厚，就像大海一樣深不可測。 這被稱為真正的殊勝，是佛陀調御的弟子，他們能在黑暗中點燃智慧的明燈。 他們常常為眾生說法，指引道路，這就是僧的福田，廣大無邊。 如果向這樣的福田佈施，就稱為善行；如果祭祀這樣的福田，就稱為善祭。 焚燒物品祭祀天神，只是徒勞無益，不能稱為善燒。如果在福田之處，稍微做一些功德，以後就能獲得巨大的財富利益，這才能稱為善燒。 帝釋應當知道，這才是真正的良田福地，向僧眾佈施，即使只供養一位，以後也必定獲得巨大的果報。 這件事是適時而說的，世間解脫者所說的，具有無量功德的佛陀，用百偈讚歎僧眾。 祭祀中最殊勝的，沒有超過僧的福田，如果有人種下少許善根，獲得的果報也是無量的。 因此，善良的丈夫，應當向僧眾佈施，那些能夠總持佛法的人，才能稱為僧。 譬如大海中，有很多珍貴的寶物，僧海也是如此，充滿著功德的寶藏，如果能夠佈施僧寶，就稱為善良的丈夫。 已經獲得歡喜和信心，如果能以信心佈施，應當知道這樣的人，能得到三時的歡喜，因為這三時的歡喜，能夠度脫三惡道，去除一切塵垢，遠離煩惱的毒箭。'
English version: 'If one practices giving today, one will receive good rewards in the next life. In what field of merit can one obtain great results even with a small offering?' At that time, the World Honored One was on Mount Gṛdhrakūṭa, explaining to Śakra, the lord of the gods, the most excellent of sacrifices, and answered in verse: 'Those who have attained the four fruits and are on the path to the four fruits, whose meditation, wisdom, and conduct are complete, their power of merit is profound, like the unfathomable ocean. This is called true excellence, the disciples of the Buddha who can light the lamp of wisdom in the darkness. They constantly teach the Dharma to all beings, showing them the path. This is the field of merit of the Sangha, vast and boundless. If one gives to such a field of merit, it is called a good deed; if one makes offerings to such a field of merit, it is called a good offering. Burning things to sacrifice to the gods is futile and useless, and cannot be called a good burning. If one does some meritorious deeds in the field of merit, one will obtain great wealth and benefits later, and this can be called a good burning. Śakra should know that this is the true field of merit. Giving to the Sangha, even if it is only to one person, will surely bring great rewards in the future. This matter was spoken at the right time. The Buddha, the one who has attained liberation in the world, with immeasurable merit, praised the Sangha with a hundred verses. Among all sacrifices, none is more excellent than the field of merit of the Sangha. If one plants a small seed of goodness, the rewards obtained will be immeasurable. Therefore, a virtuous person should give to the Sangha, those who can uphold the Dharma are called the Sangha. Just as the ocean contains many precious treasures, so too is the Sangha, filled with treasures of merit. If one can give to the Sangha, one is called a virtuous person. Having already obtained joy and faith, if one gives with faith, know that such a person will obtain joy in three times. Because of this joy in three times, one can cross over the three evil paths, remove all defilements, and be free from the poisonous arrows of affliction.'
。 凈心手自施， 自利亦利彼， 能設如此祠， 是人則名為， 世間明智者。 信心既清凈， 得至無為處， 世間之極樂， 智者得生彼。」
帝釋聞是偈已，踴躍歡喜，于坐處沒，還於天宮。帝釋還宮未久之間，王舍城中長者婆羅門即從坐起，偏袒右肩，右膝著地，合掌向佛，而白佛言：「唯愿世尊，及比丘僧，于明晨朝，受大祠歡喜請。」爾時，如來默然許之。時，王舍城婆羅門長者知佛默然受已請已，頂禮佛足，各還所止。時，諸人等既還家已，各各辦諸香美飲食，清凈香潔供設。辦已，晨朝敷座，具行凈水，遣使往詣靈鷲山中，白世尊言：「食時已到。」爾時，如來著衣持缽，眾僧圍繞，世尊在前，往詣彼城，到大祠所。既至彼已，如來敷座，于僧前坐，彼城中人，敷好床座，與僧而坐。爾時，諸長者等察眾坐定，各行凈水，諸婆羅門長者手自斟酌種種香美飲食。時，諸人等各各勸益。
爾時，世尊觀諸眾僧飯食已訖，即時收缽，付于阿難。時，諸人等各自敷座，在佛前坐，專心敬仰，求欲聽法。爾時，如來贊其所施，而說偈言：
「婆羅門經書， 祠祀火為最。 外道典籍中， 婆比室為最。 于諸世人中， 王者最為首
現代漢語譯本：
『以清凈之心親手佈施， 既能利益自己，也能利益他人， 能夠設立這樣的祭祀， 這個人就被稱為， 世間的明智之人。 信心一旦清凈， 就能到達無為的境界， 那是世間最極樂的地方， 有智慧的人能夠往生到那裡。』
帝釋天聽到這偈語后，歡喜雀躍，從座位上消失，回到了天宮。帝釋天回宮后不久，王舍城中的長者婆羅門就從座位上站起來，袒露右肩，右膝跪地，合掌向佛，對佛說：『唯愿世尊，以及諸位比丘僧，在明天早晨，接受我們的大祭祀歡喜供養。』當時，如來默然應允。這時，王舍城的婆羅門長者知道佛已經默許了他們的請求，就頂禮佛足，各自回到住處。當時，眾人回到家后，各自準備各種香美飲食，清凈香潔地佈置供品。準備完畢后，早晨鋪設座位，準備好凈水，派遣使者前往靈鷲山中，稟告世尊說：『用餐的時間到了。』當時，如來穿上袈裟，拿著缽，眾僧圍繞，世尊在前，前往那座城市，到達大祭祀的場所。到達后，如來鋪設座位，在僧眾前坐下，城中的人們鋪設好床座，讓僧眾坐下。當時，諸位長者等觀察到僧眾都坐定后，各自奉上凈水，諸位婆羅門長者親手斟酌各種香美飲食。當時，眾人各自勸請享用。
當時，世尊觀察到眾僧飯食完畢，立即收起缽，交給阿難。當時，眾人各自鋪設座位，在佛前坐下，專心敬仰，想要聽聞佛法。當時，如來讚歎他們的佈施，並說了偈語：
『婆羅門經典中，祭祀火最為尊貴。 外道典籍中，婆比室最為尊貴。 在世人之中，君王最為首要。' 現代漢語譯本：
『以清凈的心親自施行佈施， 既能使自己受益，也能使他人受益， 能夠設立這樣的祭祀， 這個人就被稱為， 世間有智慧的人。 當信心變得清凈時， 就能到達無為的境界， 那是世間最快樂的地方， 有智慧的人能夠往生到那裡。』
帝釋天聽了這首偈語后，歡喜雀躍，從座位上消失，回到了天宮。帝釋天回宮后不久，王舍城中的長者婆羅門就從座位上站起來，袒露右肩，右膝跪地，合掌向佛，對佛說：『希望世尊，以及各位比丘僧，在明天早晨，接受我們的大祭祀歡喜供養。』當時，如來默然應允。這時，王舍城的婆羅門長者知道佛已經默許了他們的請求，就頂禮佛足，各自回到住處。當時，眾人回到家后，各自準備各種香美飲食，清凈香潔地佈置供品。準備完畢后，早晨鋪設座位，準備好凈水，派遣使者前往靈鷲山中，稟告世尊說：『用餐的時間到了。』當時，如來穿上袈裟，拿著缽，眾僧圍繞，世尊在前，前往那座城市，到達大祭祀的場所。到達后，如來鋪設座位，在僧眾前坐下，城中的人們鋪設好床座，讓僧眾坐下。當時，各位長者等觀察到僧眾都坐定后，各自奉上凈水，各位婆羅門長者親手斟酌各種香美飲食。當時，眾人各自勸請享用。
當時，世尊觀察到眾僧飯食完畢，立即收起缽，交給阿難。當時，眾人各自鋪設座位，在佛前坐下，專心敬仰，想要聽聞佛法。當時，如來讚歎他們的佈施，並說了偈語：
『在婆羅門的經典中，祭祀火是最重要的。 在外道的典籍中，婆比室是最重要的。 在所有世人中，君王是最為首要的。』
English version:
'With a pure heart, one personally gives, Benefiting both oneself and others, Able to establish such a sacrifice, That person is then called, A wise one in the world. Once faith is purified, One can reach the state of non-action, The ultimate bliss in the world, The wise can be reborn there.'
Upon hearing this verse, Indra rejoiced and, disappearing from his seat, returned to his heavenly palace. Not long after Indra's return, the elder Brahmin of Rajagriha rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, addressed the Buddha: 'May the World-Honored One, and the assembly of monks, accept our great sacrificial feast with joy tomorrow morning.' At that time, the Tathagata silently consented. Knowing that the Buddha had accepted their request, the elder Brahmin of Rajagriha bowed at the Buddha's feet and returned to his dwelling. Upon returning home, the people prepared various fragrant and delicious foods, and arranged the offerings in a pure and clean manner. Having prepared everything, they set up seats in the morning, prepared pure water, and sent messengers to Vulture Peak to inform the World-Honored One: 'It is time for the meal.' At that time, the Tathagata put on his robe, took his bowl, and, surrounded by the monks, with the World-Honored One in the lead, went to the city and arrived at the place of the great sacrifice. Upon arriving, the Tathagata set up his seat and sat before the monks, while the people of the city set up beds for the monks to sit on. Then, the elders, observing that the monks were seated, each offered pure water, and the Brahmin elders personally served various fragrant and delicious foods. At that time, everyone urged each other to partake.
Then, the World-Honored One, observing that the monks had finished their meal, immediately put away his bowl and gave it to Ananda. Then, the people set up their seats and sat before the Buddha, respectfully desiring to hear the Dharma. At that time, the Tathagata praised their giving and spoke the following verse:
'In the Brahmin scriptures, the sacrifice of fire is the most revered. In the heretical texts, the Vapi-shala is the most revered. Among all people in the world, the king is the most paramount.' English version:
'With a pure heart, one personally gives, Benefiting both oneself and others, Able to establish such a sacrifice, That person is then called, A wise one in the world. Once faith becomes pure, One can reach the state of non-action, The ultimate bliss in the world, The wise can be reborn there.'
Upon hearing this verse, Indra rejoiced and, disappearing from his seat, returned to his heavenly palace. Not long after Indra's return, the elder Brahmin of Rajagriha rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, addressed the Buddha: 'May the World-Honored One, and the assembly of monks, accept our great sacrificial feast with joy tomorrow morning.' At that time, the Tathagata silently consented. Knowing that the Buddha had accepted their request, the elder Brahmin of Rajagriha bowed at the Buddha's feet and returned to his dwelling. Upon returning home, the people prepared various fragrant and delicious foods, and arranged the offerings in a pure and clean manner. Having prepared everything, they set up seats in the morning, prepared pure water, and sent messengers to Vulture Peak to inform the World-Honored One: 'It is time for the meal.' At that time, the Tathagata put on his robe, took his bowl, and, surrounded by the monks, with the World-Honored One in the lead, went to the city and arrived at the place of the great sacrifice. Upon arriving, the Tathagata set up his seat and sat before the monks, while the people of the city set up beds for the monks to sit on. Then, the elders, observing that the monks were seated, each offered pure water, and the Brahmin elders personally served various fragrant and delicious foods. At that time, everyone urged each other to partake.
Then, the World-Honored One, observing that the monks had finished their meal, immediately put away his bowl and gave it to Ananda. Then, the people set up their seats and sat before the Buddha, respectfully desiring to hear the Dharma. At that time, the Tathagata praised their giving and spoke the following verse:
'In the Brahmin scriptures, the sacrifice of fire is the most important. In the heretical texts, the Vapi-shala is the most important. Among all people in the world, the king is the most paramount.'
。 百川眾流中， 巨海名為最。 星辰諸宿中， 月光名為最。 于眾明之中， 日光最為最。 上下及四方， 世間及天人， 諸賢聖眾中， 佛最第一尊。」
爾時，世尊為王舍城人種種說法，示教利喜，諸人踴躍，從坐而退。
佛說是已，諸比丘聞佛所說，歡喜奉行。
須毗羅仙人 滅瞋、月八日 病並持一戒 鳥巢及婆梨 貧人及大祠
（五三）
如是我聞：
一時，佛在俱薩羅國漸次遊行，至舍衛城祇樹給孤獨園。時，波斯匿王聞佛來至舍衛國祇樹給孤獨園，往詣佛所，稽首問訊，在一面坐，而白佛言：「世尊！我昔聞爾出家求道，要成無上至真、等正覺。汝為實有如是語耶？將非他人謬傳者乎？為是譏嫌，致於毀呰，作此語也？」佛告波斯匿言：「如此語者，是真實語，非為毀呰，亦非增減，實是我語，實如法說，非非法說，一切外人亦無有能譏嫌我者。」
波斯匿王復作是言：「我雖聞爾有如此語，猶未能信
現代漢語譯本 在百川眾流之中，大海的名稱最為尊貴。 在星辰諸宿之中，月光的名稱最為尊貴。 在一切光明之中，日光最為尊貴。 在上下四方，世間和天人之中， 在諸位賢聖之中，佛是最為第一尊貴的。 當時，世尊為王舍城的人們宣說各種佛法，開示教導，使他們歡喜，眾人歡欣鼓舞，從座位上退下。 佛說完這些話后，眾比丘聽聞佛所說，歡喜地奉行。 須毗羅仙人，滅除嗔恨，在月亮初八日， 身患疾病並持守一條戒律，鳥巢和婆梨， 貧窮的人和大祭祀。 （五三） 我是這樣聽說的： 一時，佛在俱薩羅國逐漸游化，到達舍衛城的祇樹給孤獨園。當時，波斯匿王聽說佛來到舍衛國祇樹給孤獨園，就前往佛所，頂禮問候，在一旁坐下，對佛說：『世尊！我以前聽說您出家求道，要成就無上至真、等正覺。您真的說過這樣的話嗎？還是別人錯誤地傳達的呢？是不是有人譏諷誹謗，才說出這樣的話呢？』佛告訴波斯匿王說：『這樣的話，是真實的話，不是誹謗，也沒有增減，確實是我說的話，確實是如法所說，不是不如法所說，一切外道也沒有能夠譏諷誹謗我的。』 波斯匿王又說：『我雖然聽說您說過這樣的話，但還是不能相信。』
English version Among all the rivers and streams, the great sea is the most renowned. Among all the stars and constellations, the moonlight is the most renowned. Among all the lights, the sunlight is the most renowned. Above and below, in all directions, among the world and the heavenly beings, Among all the sages and saints, the Buddha is the most supreme and revered. At that time, the World Honored One preached various teachings to the people of Rajagriha, instructing and delighting them. The people were overjoyed and withdrew from their seats. After the Buddha finished speaking, the monks, having heard what the Buddha said, joyfully practiced it. The ascetic Subhira, having extinguished anger, on the eighth day of the moon, Suffering from illness and upholding one precept, bird's nest and Pari, The poor and the great sacrifice. (53) Thus have I heard: At one time, the Buddha was in the country of Kosala, gradually traveling until he reached the Jeta Grove in Sravasti. At that time, King Pasenadi heard that the Buddha had come to the Jeta Grove in Sravasti, so he went to the Buddha, bowed his head in greeting, sat to one side, and said to the Buddha: 'World Honored One! I have heard that you left home to seek the Way, desiring to attain the unsurpassed, true, and perfect enlightenment. Did you really say such things? Or is it that others have mistakenly conveyed them? Is it because of mockery and slander that such words are spoken?' The Buddha said to King Pasenadi: 'Such words are true words, not slander, nor have they been added to or taken away from. They are indeed my words, spoken in accordance with the Dharma, not contrary to the Dharma. No outsiders are able to mock or slander me.' King Pasenadi then said: 'Although I have heard that you have said such things, I am still unable to believe it.'
。何故不信？自昔諸人，有久出家，耆老宿舊，諸婆羅門：富蘭那迦葉、末伽梨俱賒梨子、刪阇耶毗羅邸子、阿阇多翅舍欽婆羅、迦據多迦栴延、尼乾陀阇提弗多羅，彼諸宿舊，尚自不信得阿耨多羅三藐三菩提，況汝年少而出家未久，而當得乎？」佛言：「大王！世有四事，小不可輕。何者為四？一者、王子雖小，最不可輕。二、龍子雖小，亦不可輕。三、火雖小，亦不可輕。四、比丘雖小，亦不可輕。」
爾時，世尊即說偈言：
「王者雖為小， 具習諸技藝， 生處既真正， 亦不雜鄙穢。 有大美名稱， 一切悉聞知， 如此雖言小， 其實不可輕。 欲護己命者， 不應輕於小。 剎利雖云小， 法應紹王位， 既紹王位已， 法當行謫罰， 是以應敬順， 不宜生輕慢。 于諸聚落中， 及以閑靜處， 若見小龍子， 形狀雖微細， 能大亦能小， 亦復能興云， 降注于大雨。 若以小故輕， 必能縱毒螫， 欲護身命者， 不宜輕於彼。 為於己利故， 宜應自擁護。 亦如有小火， 若具于眾緣， 猛炎甚熾盛， 遇于大暴風， 能焚燒山野， 既焚林野已， 遇時還復生， 欲護己命者， 不應輕小火
現代漢語譯本 『為什麼不相信呢？從前那些人，有出家很久的，年老資深的，像那些婆羅門：富蘭那迦葉、末伽梨俱舍梨子、刪阇耶毗羅胝子、阿耆多翅舍欽婆羅、迦據陀迦旃延、尼乾陀若提子，他們這些年老資深的，尚且不能相信自己能獲得無上正等正覺，何況你年紀輕輕出家不久，又怎麼能獲得呢？』佛說：『大王！世間有四件事，小了不可輕視。哪四件呢？第一，王子雖然年幼，最不可輕視。第二，龍子雖然年幼，也不可輕視。第三，火雖然小，也不可輕視。第四，比丘雖然年輕，也不可輕視。』 當時，世尊就說了偈語： 『國王雖然年幼， 如果掌握各種技藝， 出生高貴血統純正， 沒有混雜卑賤的血統。 擁有美好的名聲， 一切人都知道， 這樣雖然說年幼， 其實不可輕視。 想要保護自己性命的人， 不應該輕視年幼的。 剎帝利雖然年幼， 按照法律應該繼承王位， 既然繼承了王位， 就依法可以進行懲罰， 因此應該尊敬順從， 不應該產生輕慢之心。 在各個村落中， 以及在安靜的地方， 如果看到小龍子， 形狀雖然微小， 能大也能小， 也能興起雲霧， 降下大雨。 如果因為小而輕視， 必定會放出毒液蜇人， 想要保護自己性命的人， 不應該輕視它們。 爲了自己的利益， 應該自我保護。 也像小火一樣， 如果具備各種條件， 火焰就會非常猛烈， 遇到大風暴， 能焚燒山野， 燒燬林野之後， 遇到時機還會復燃， 想要保護自己性命的人， 不應該輕視小火。』
English version 'Why don't you believe? In the past, there were many who had been monks for a long time, elders and veterans, such as the Brahmins: Purana Kassapa, Makkhali Gosala, Sanjaya Belatthiputta, Ajita Kesakambali, Pakudha Kaccayana, and Nigantha Nataputta. Those veterans themselves do not believe they can attain Anuttara-samyak-sambodhi, how much less can you, who are young and have not been a monk for long, attain it?' The Buddha said, 'Great King! There are four things in the world that should not be underestimated because they are small. What are the four? First, a prince, though young, should not be underestimated. Second, a young dragon, though small, should not be underestimated. Third, a fire, though small, should not be underestimated. Fourth, a bhikkhu, though young, should not be underestimated.' At that time, the World Honored One spoke in verse: 'A king, though young, If skilled in all arts, Born of pure lineage, Not mixed with baseness. Possessing great renown, Known by all, Though said to be young, In truth, not to be slighted. Those who wish to protect their lives, Should not underestimate the young. A Kshatriya, though young, By law should inherit the throne, Having inherited the throne, By law can administer punishment, Therefore, should be respected and obeyed, Not to be treated with contempt. In villages and towns, And in quiet places, If you see a young dragon, Though its form is small, It can be large or small, And can raise clouds, And send down great rain. If you underestimate it because it is small, It will surely release its venomous sting, Those who wish to protect their lives, Should not underestimate them. For one's own benefit, One should protect oneself. Like a small fire, If it has all the conditions, Its flames will be very fierce, Meeting a great storm, It can burn mountains and fields, Having burned the forests and fields, It will revive when the time comes, Those who wish to protect their lives, Should not underestimate a small fire.'
。 若於凈戒所， 惡口加罵辱， 其身及子孫， 一切皆譭謗， 于未來世中， 當同受惡報， 是故應自護， 莫以惡加彼。 剎利具技藝， 龍子及與火， 比丘持凈戒， 此四不可輕。 為護己命故， 謹慎應遠離。」
爾時，波斯匿王聞此語已，其心戰慄，身毛為豎，即從坐起，偏袒右肩，合掌向佛，白佛言：「世尊！我於今者，實有過罪，自知毀犯，譬如嬰愚，狂癡無知，所作不善。唯愿世尊憐愍我故，聽我懺悔。」佛告波斯匿王言：「我今愍汝，聽汝懺悔。」時，波斯匿王既蒙懺悔，心大歡喜，作禮而去。
（五四）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，波斯匿王稟性仁孝，母初崩背，哀號戀慕，不自堪勝。燒葬母已，便自沐浴，衣發故濕，于日中時，往詣佛所，禮佛足已，在一面坐。佛告王曰：「王從何來？衣發故濕。」波斯匿王白佛言：「世尊！我之慈母情特尊敬，一旦崩背。我送母喪，遠至曠野，殯葬已訖，新浴洗故，衣發猶濕。」
佛告大王：「汝于母所極愛敬不？」王即答言：「實為愛敬。設令有人能使我母還得活者，我以象軍、車軍、馬軍、步軍悉以與之，續我母命，心無悔恨。設以半國賞之，亦不生恨
現代漢語譯本：如果對持守清凈戒律的人，惡語謾罵侮辱，那麼他自身以及他的子孫，一切都會遭到誹謗。在未來的世代中，他們將一同承受惡報。因此，應當自我保護，不要用惡行加害他人。剎帝利擁有技藝，龍子和火焰，以及持守清凈戒律的比丘，這四者不可輕視。爲了保護自己的性命，應當謹慎地遠離他們。 當時，波斯匿王聽了這些話后，內心戰慄，汗毛豎立，立刻從座位上站起來，袒露右肩，合掌向佛，對佛說：『世尊！我今天確實犯了過錯，自己知道犯了錯誤，就像一個愚蠢的嬰兒，狂妄無知，做了不好的事情。只希望世尊憐憫我，允許我懺悔。』佛告訴波斯匿王說：『我憐憫你，允許你懺悔。』當時，波斯匿王得到佛的允許懺悔后，內心非常歡喜，行禮后離開了。 （五四） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，波斯匿王天性仁慈孝順，他的母親剛去世，他哀號思念，悲痛欲絕。安葬母親后，他便自己沐浴，衣服頭髮還濕著，在中午時分，前往佛陀所在的地方，禮拜佛足后，坐在一旁。佛陀問波斯匿王說：『大王從哪裡來？衣服頭髮還濕著。』波斯匿王對佛陀說：『世尊！我慈愛的母親，我特別尊敬她，突然去世了。我送母親的喪事，遠到曠野，安葬完畢，剛洗過澡，所以衣服頭髮還濕著。』 佛陀告訴大王：『你對母親非常愛敬嗎？』國王立刻回答說：『確實非常愛敬。如果有人能使我的母親復活，我願意把象軍、車軍、馬軍、步軍全部給他，來延續我母親的生命，心中沒有悔恨。即使用一半的國土賞賜他，也不會感到後悔。』
English version: If one uses harsh words to scold and insult those who uphold pure precepts, then that person and their descendants will all be slandered. In future generations, they will suffer the same evil retribution. Therefore, one should protect oneself and not harm others with evil deeds. Kshatriyas with skills, dragon sons, fire, and monks who uphold pure precepts, these four should not be taken lightly. To protect one's own life, one should cautiously stay away from them. At that time, King Pasenadi, upon hearing these words, trembled in his heart, his hair stood on end, and he immediately rose from his seat, baring his right shoulder, and with palms joined, faced the Buddha, saying to the Buddha: 'World Honored One! I have indeed committed a fault today, knowing that I have made a mistake, like a foolish infant, arrogant and ignorant, doing what is not good. I only hope that the World Honored One will have compassion on me and allow me to repent.' The Buddha told King Pasenadi: 'I have compassion on you and allow you to repent.' At that time, King Pasenadi, having been granted repentance by the Buddha, was very happy in his heart, paid his respects, and left. (54) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, King Pasenadi was by nature kind and filial. His mother had just passed away, and he was wailing and longing for her, unable to bear the grief. After burying his mother, he bathed himself, his clothes and hair still wet, and at midday, he went to where the Buddha was, paid homage to the Buddha's feet, and sat to one side. The Buddha asked King Pasenadi: 'Where have you come from, O King? Your clothes and hair are still wet.' King Pasenadi said to the Buddha: 'World Honored One! My loving mother, whom I especially respected, suddenly passed away. I sent off my mother's funeral, far into the wilderness, and after the burial, I just bathed, so my clothes and hair are still wet.' The Buddha said to the King: 'Do you love and respect your mother very much?' The King immediately replied: 'Indeed, I love and respect her very much. If someone could bring my mother back to life, I would give him all my elephant army, chariot army, horse army, and infantry to prolong my mother's life, and I would have no regrets in my heart. Even if I were to reward him with half of my kingdom, I would not feel regretful.'
。」王復言曰：「佛語誠實，一切生者，會必歸死。」
佛言：「實爾！實爾！生必有死，五趣四生，無不終者。王者、臣民、婆羅門眾，會歸當死。灌頂人王，威力自在，統領國土，會歸終沒。轉輪聖王，王四天下，七寶具足，亦會當死。五通神仙，在於山藪，飲水食果，亦歸於死。三十三天，極受快樂，光色熾盛，處天宮殿，壽命延長，亦歸終沒。諸羅漢等，舍于重擔，逮得己利，盡諸有結，心得自在，正智解脫，後邊之身，亦歸散滅。諸辟支佛，獨一無侶，常在閑靜，亦當散滅。諸佛正覺，具於十力，有四無畏，得四無礙，能師子吼，身亦無常，會歸散滅。」佛言：「大王！我為大王，種種分別，生必有死。略而言之，無生不終。」
佛即說偈言：
「一切生皆死， 壽命必歸終， 隨業受緣報， 善惡各獲果。 修福上升天， 為惡入地獄， 修道斷生死， 永入于涅槃。 非空非海中， 非入山石間， 無有地方所， 脫之不受死。 諸佛與緣覺， 菩薩及聲聞， 猶舍無常身， 何況諸凡夫。」
時，波斯匿王聞佛所說，心開意解，更不憂愁，歡喜而去。
佛說是已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本： 王復言說：『佛說的是實話，一切有生命的，最終都會歸於死亡。』 佛說：『確實如此！確實如此！生必定有死，五道四生，沒有誰能逃脫死亡的終結。國王、臣民、婆羅門眾，最終都會歸於死亡。受過灌頂的國王，威力自在，統治國土，最終也會消亡。轉輪聖王，統治四天下，擁有七寶，也會歸於死亡。五通神仙，住在山林中，飲水食果，也會歸於死亡。三十三天，享受極樂，光芒熾盛，住在天宮，壽命長久，最終也會消亡。諸羅漢等，放下重擔，獲得自身利益，斷除一切煩惱，心得到自在，以正智解脫，最後的身軀，也會散滅。諸辟支佛，獨自一人，常在清靜之處，也會散滅。諸佛正覺，具備十力，有四無畏，得四無礙，能發出獅子吼，身體也是無常的，最終也會散滅。』佛說：『大王！我為大王，種種分別，生必定有死。簡而言之，沒有哪個生命不會終結。』 佛即說偈語： 『一切有生皆有死，壽命終將歸於盡，隨業受報應，善惡各自得果。修福者昇天，作惡者入地獄，修道者斷生死，永遠進入涅槃。不在空中，不在海中，不在山石間，沒有哪個地方，可以逃脫死亡。諸佛與緣覺，菩薩及聲聞，尚且捨棄無常身，何況是凡夫俗子。』 當時，波斯匿王聽聞佛所說，心開意解，不再憂愁，歡喜而去。 佛說完這些，眾比丘聽聞佛所說，歡喜奉行。
English version: King Fu said, 'The Buddha speaks truthfully, all who are born will inevitably return to death.' The Buddha said, 'Indeed! Indeed! Birth is inevitably followed by death. The five realms and four forms of birth, none can escape their end. Kings, subjects, Brahmins, all will eventually return to death. A king who has received the consecration, with power and freedom, ruling the land, will eventually perish. A Chakravartin king, ruling the four continents, possessing the seven treasures, will also return to death. Immortals with five supernatural powers, dwelling in the mountains, drinking water and eating fruit, will also return to death. The Thirty-three Heavens, enjoying supreme bliss, with radiant light, dwelling in heavenly palaces, with extended lifespans, will also eventually perish. Arhats, having laid down their burdens, attained their own benefit, extinguished all attachments, their minds free, liberated by right wisdom, their final bodies will also scatter. Pratyekabuddhas, solitary and without companions, always in quietude, will also scatter. Fully enlightened Buddhas, possessing the ten powers, having the four fearlessnesses, attaining the four unobstructed knowledges, able to roar like a lion, their bodies are also impermanent, and will eventually scatter.' The Buddha said, 'Great King! I have explained to you in various ways that birth is inevitably followed by death. In short, there is no birth that does not end.' The Buddha then spoke in verse: 'All that is born must die, life will surely come to an end, according to karma, one receives the consequences, good and evil each obtain their fruits. Those who cultivate merit ascend to heaven, those who do evil enter hell, those who cultivate the path sever birth and death, and forever enter Nirvana. Not in the sky, not in the sea, not in the mountains or rocks, there is no place where one can escape death. Buddhas and Pratyekabuddhas, Bodhisattvas and Sravakas, even they relinquish their impermanent bodies, how much more so ordinary beings.' At that time, King Pasenadi, hearing what the Buddha said, his mind opened and understood, no longer worried, and departed with joy. After the Buddha had spoken, the monks, hearing what the Buddha said, joyfully practiced accordingly.
。
（五五）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，波斯匿王在空閑處獨靜思惟：「夫為人者，云何愛己？云何惡己？」復作是念：「若身口意行於善業，遠離諸惡，是名愛己。若身口意行不善業，作眾惡行，名不愛己。」波斯匿王思惟是已，從靜處起，往詣佛所，頂禮佛足，在一面坐，即白佛言：「世尊！我獨靜處，作是思惟：『云何名愛己？云何不愛己？若能于身口意行善，是名愛己；若身口意行不善業，名不愛己。』」
佛言：「大王！實爾。若人身口意行惡者，是名不愛己。何以故？彼為惡者，雖有怨仇，不必速能有所傷害；自造惡業，毀害甚深，是以自作惡業，名為不愛己。又有為己故，作殺盜淫，是為損己。若人身口意行善者，設作是念：『我舍所愛居家妻子。』名不愛己，實是愛己。何以故？如此之人，雖有親友、父母、兄弟，恩徹骨髓，至其衰老，不能得救。要自身口意修行善，能自濟度，是名愛己。」
佛即說偈言：
「若人自愛己， 不以惡加彼， 無有造作惡， 得於快樂者。 若人自愛己， 應修諸善業， 速疾能獲得， 種種諸快樂。 夫欲愛己者， 應當自擁護， 譬如邊表城， 曠野多賊盜
現代漢語譯本 （五五） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，波斯匿王在空閑的地方獨自靜思：『作為一個人，怎樣才算是愛自己？怎樣才算是不愛自己？』他又這樣想：『如果身、口、意都行善業，遠離各種惡行，這叫做愛自己。如果身、口、意都行不善的業，做各種惡行，這叫做不愛自己。』波斯匿王這樣思索之後，從靜處起身，前往佛陀所在的地方，頂禮佛足，在一旁坐下，就對佛陀說：『世尊！我獨自靜思時，這樣想：『怎樣叫做愛自己？怎樣叫做不愛自己？如果能身、口、意都行善，這叫做愛自己；如果身、口、意都行不善的業，這叫做不愛自己。』 佛陀說：『大王！確實是這樣。如果一個人身、口、意都行惡，這叫做不愛自己。為什麼呢？因為那些作惡的人，即使有仇敵，也未必能很快地傷害到他；自己造作惡業，對自己的損害卻非常深重，所以自己作惡業，叫做不愛自己。還有人爲了自己，去做殺、盜、淫的事情，這是在損害自己。如果一個人身、口、意都行善，即使他這樣想：『我捨棄所愛的家室妻子。』認為這是不愛自己，實際上卻是愛自己。為什麼呢？因為這樣的人，即使有親友、父母、兄弟，恩情深厚，到了衰老的時候，也不能得到他們的救助。只有自己身、口、意修行善業，才能自我救度，這叫做愛自己。』 佛陀就說了偈語： 『如果有人愛自己， 不把惡加於他人， 沒有造作惡行， 就能得到快樂。 如果有人愛自己， 應當修習各種善業， 就能迅速獲得， 各種各樣的快樂。 想要愛自己的人， 應當自我保護， 譬如邊境的城池， 曠野里有很多盜賊。』
English version (55) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, King Pasenadi of Kosala was in a secluded place, contemplating alone: 'As a person, how does one love oneself? How does one not love oneself?' He further thought: 'If one's body, speech, and mind engage in good deeds, and stay away from all evils, this is called loving oneself. If one's body, speech, and mind engage in unwholesome deeds, committing various evils, this is called not loving oneself.' After King Pasenadi had contemplated this, he arose from his quiet place and went to where the Buddha was. He bowed at the Buddha's feet, sat to one side, and said to the Buddha: 'Venerable One, when I was alone in a quiet place, I thought: 'What is called loving oneself? What is called not loving oneself? If one can engage in good deeds with body, speech, and mind, this is called loving oneself; if one engages in unwholesome deeds with body, speech, and mind, this is called not loving oneself.' The Buddha said: 'Great King, it is indeed so. If a person engages in evil with body, speech, and mind, this is called not loving oneself. Why is that? Because those who do evil, even if they have enemies, may not be harmed quickly; but by creating evil karma themselves, they cause very deep harm to themselves. Therefore, creating evil karma is called not loving oneself. Furthermore, some people, for their own sake, commit killing, stealing, and sexual misconduct; this is harming oneself. If a person engages in good deeds with body, speech, and mind, even if they think: 'I am abandoning my beloved home and wife,' and consider this not loving oneself, it is actually loving oneself. Why is that? Because such a person, even if they have relatives, parents, and siblings, whose kindness is deeply ingrained, cannot be saved by them when they grow old. Only by practicing good deeds with one's own body, speech, and mind can one save oneself; this is called loving oneself.' The Buddha then spoke in verse: 'If a person loves oneself, One does not inflict evil on others, Without creating evil deeds, One will obtain happiness. If a person loves oneself, One should cultivate all good deeds, One will quickly obtain, All kinds of happiness. Those who wish to love themselves, Should protect themselves, Like a border city, In the wilderness, there are many thieves.'
。 得值無難時， 應當自隱藏， 若其失無難， 值難苦無窮。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（五六）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，波斯匿王于空閑處，作是思惟：「云何護己？云何不護己？」復自念言：「若人修善，名為護己；若人行惡，名不護己。」思惟是已，即從坐起，往詣佛所，禮佛足已，在一面坐。白佛言：「世尊！我于靜處作是思惟：『云何護己？云何不護己？』復作是念：『若修善行，名為護己；若行不善，名不護己。』」
佛告大王：「實爾！實爾！若以四兵象兵、馬兵、車兵、步兵圍繞自身，不名護己。何以故？非內護故。若人身口意善，雖無四兵，是名護己。何以故？有內護故。此內護者，勝於外護，故名護己。」
佛即說偈言：
「若人慾自護， 當護身口意， 修行于善法， 有慚亦有愧。 不護三業者， 邪見及眠睡， 障蔽諸善法， 隨從於惡魔。 則為自毀傷， 是以應自護， 修定及智慧， 常唸佛所教。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（五七）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：當獲得安穩的時候，應當懂得自我隱藏；如果失去了安穩，遭遇困境，那痛苦將是無窮無盡的。 佛陀說完這些話后，眾比丘聽了佛陀的教誨，都歡喜地遵照奉行。 （五六） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，波斯匿王在空閑的地方，思考著：『如何保護自己？如何不保護自己？』他又自己想到：『如果一個人修習善行，就叫做保護自己；如果一個人做惡事，就叫做不保護自己。』思考完這些，他就從座位上起身，前往佛陀所在的地方，向佛陀行禮后，在一旁坐下。他向佛陀說道：『世尊！我在安靜的地方思考：『如何保護自己？如何不保護自己？』我又想到：『如果修習善行，就叫做保護自己；如果做不善的事情，就叫做不保護自己。』 佛陀告訴國王說：『確實是這樣！確實是這樣！如果用四種軍隊，像兵、馬兵、車兵、步兵來包圍自己，這不叫做保護自己。為什麼呢？因為這不是內在的保護。如果一個人身、口、意都行善，即使沒有四種軍隊，這也叫做保護自己。為什麼呢？因為有內在的保護。這種內在的保護，勝過外在的保護，所以叫做保護自己。』 佛陀接著說了偈語： 『如果有人想要保護自己，應當守護自己的身、口、意，修行善法，要有慚愧之心。不守護身、口、意三業的人，會產生邪見和昏睡，遮蔽各種善法，跟隨惡魔。這樣就會自我毀傷，因此應當自我保護，修習禪定和智慧，常常憶念佛陀的教誨。』 佛陀說完這些話后，眾比丘聽了佛陀的教誨，都歡喜地遵照奉行。 （五七） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。
English version: When one obtains ease, one should know to conceal oneself; if one loses ease and encounters difficulties, then the suffering will be endless. After the Buddha spoke these words, the bhikkhus, having heard the Buddha's teachings, joyfully followed them. (56) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, King Pasenadi, in a secluded place, pondered: 'How does one protect oneself? How does one not protect oneself?' He further thought to himself: 'If a person cultivates good deeds, it is called protecting oneself; if a person does evil deeds, it is called not protecting oneself.' Having pondered this, he rose from his seat and went to where the Buddha was, bowed at the Buddha's feet, and sat down to one side. He said to the Buddha: 'Venerable Sir! In a quiet place, I pondered: 'How does one protect oneself? How does one not protect oneself?' And I thought: 'If one cultivates good deeds, it is called protecting oneself; if one does unwholesome deeds, it is called not protecting oneself.' The Buddha told the king: 'Indeed, it is so! Indeed, it is so! If one surrounds oneself with four kinds of troops—elephant troops, horse troops, chariot troops, and infantry—this is not called protecting oneself. Why is that? Because it is not internal protection. If a person's body, speech, and mind are good, even without the four kinds of troops, this is called protecting oneself. Why is that? Because there is internal protection. This internal protection is superior to external protection, therefore it is called protecting oneself.' The Buddha then spoke in verse: 'If one wishes to protect oneself, one should guard one's body, speech, and mind, cultivate good deeds, and have a sense of shame and remorse. Those who do not guard the three actions of body, speech, and mind will develop wrong views and drowsiness, obscuring all good deeds, and follow evil demons. Thus, they will harm themselves, therefore one should protect oneself, cultivate meditation and wisdom, and always remember the Buddha's teachings.' After the Buddha spoke these words, the bhikkhus, having heard the Buddha's teachings, joyfully followed them. (57) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti.
。爾時，波斯匿王于閑靜處，作是思惟：「世界之中，少有能得富貴財業。設得財業，不尚驕奢，貞廉知足，節于嗜慾，不惱眾生，如是人少。世界多有眾人，得勝財業，驕逸自恣，貪嗜于欲，加惱眾生，如是人多。」波斯匿王于閑靜處，思惟是已，從坐而起，往詣佛所，頂禮佛足，在一面坐，即白佛言：「世尊！我于靜處作是思惟：『世界之中，若設有人，得勝財業，心自知足，能不驕恣，不嗜于欲，不惱於人，如是人少。若復有人，得勝基業，憍逸自恣，貪嗜于欲，加惱眾生，如是人多。』」
佛言：「大王！實爾，實爾。世界之中，多有眾人，得封祿已，憍慢自恣，貪嗜于欲，苦楚眾生。如是愚人，長夜受苦，得大損減，命終之後，必入地獄。」
佛言：「大王！譬如魚師及其弟子，于捕魚法善巧方便，以細密網截流而拖，魚鱉黿鼉，水性之屬，為網所得。此水性等，入網之者，悉皆集在魚師之手，牽挽旋轉，任魚師意。世間之中，多有眾人，得勝封祿，憍慢自恣，貪嗜五欲，加惱眾生，亦復如是。所以者何？如斯愚人，即入魔網，為網所獲，週迴舉動，住魔所為
現代漢語譯本：當時，波斯匿王在清靜的地方，這樣思考：『世上很少有人能夠獲得富貴和財富。即使獲得了財富，也不崇尚驕奢淫逸，能夠保持貞潔廉正，知足常樂，節制慾望，不擾亂眾生，這樣的人很少。世上大多數人，一旦獲得巨大的財富，就會驕傲放縱，貪圖享樂，更加擾亂眾生，這樣的人很多。』波斯匿王在清靜的地方思考完畢后，從座位上起身，前往佛陀所在之處，頂禮佛足，在一旁坐下，然後對佛陀說：『世尊！我在清靜的地方這樣思考：『世上如果有人，獲得了巨大的財富，內心能夠知足，不驕傲放縱，不貪圖享樂，不擾亂他人，這樣的人很少。如果有人，獲得了巨大的基業，就驕傲放縱，貪圖享樂，更加擾亂眾生，這樣的人很多。』 佛陀說：『大王！確實如此，確實如此。世上大多數人，一旦獲得官職俸祿，就會驕傲自大，放縱自己，貪圖享樂，使眾生痛苦。這樣的愚人，長久以來都在受苦，遭受巨大的損失，死後必定墮入地獄。』 佛陀說：『大王！譬如漁夫和他的弟子，精通捕魚的方法，用細密的網攔截水流拖網，魚、鱉、黿、鼉等水生動物，都被網捕獲。這些水生動物，一旦入網，就全部聚集在漁夫手中，被牽拉旋轉，任由漁夫擺佈。世上大多數人，一旦獲得高官厚祿，就會驕傲自大，放縱自己，貪圖五欲，更加擾亂眾生，也是如此。這是為什麼呢？因為這些愚人，就如同進入了魔網，被網捕獲，一舉一動，都受魔的控制。』
English version: At that time, King Pasenadi, in a quiet place, pondered thus: 'In the world, few are those who can attain wealth and prosperity. Even if they attain wealth, they do not indulge in extravagance and luxury, but remain chaste and honest, content with what they have, restrain their desires, and do not trouble sentient beings; such people are few. Most people in the world, once they obtain great wealth, become arrogant and unrestrained, greedy for pleasure, and further trouble sentient beings; such people are many.' King Pasenadi, having pondered this in a quiet place, rose from his seat, went to where the Buddha was, bowed at the Buddha's feet, sat to one side, and then said to the Buddha: 'Venerable One! I was pondering in a quiet place: 'If there are people in the world who, having obtained great wealth, are content in their hearts, able to not be arrogant and unrestrained, not greedy for pleasure, and not trouble others, such people are few. If there are people who, having obtained great possessions, become arrogant and unrestrained, greedy for pleasure, and further trouble sentient beings, such people are many.' The Buddha said: 'Great King! It is indeed so, it is indeed so. In the world, many people, once they obtain official positions and salaries, become arrogant and unrestrained, greedy for pleasure, and cause suffering to sentient beings. Such foolish people suffer for a long time, incur great losses, and after death, they will surely fall into hell.' The Buddha said: 'Great King! It is like a fisherman and his disciples, who are skilled in the methods of fishing, using a fine net to intercept the flow of water and drag it, fish, turtles, soft-shelled turtles, and other aquatic creatures are caught by the net. These aquatic creatures, once they enter the net, are all gathered in the fisherman's hands, pulled and turned, at the fisherman's will. In the world, many people, once they obtain high positions and generous salaries, become arrogant and unrestrained, greedy for the five desires, and further trouble sentient beings, it is also like this. Why is this so? Because these foolish people, are like entering the net of Mara, being caught by the net, every action they take is controlled by Mara.'
。」
爾時，世尊即說偈言：
「縱逸著事業， 荒迷嗜五欲， 不知有惡果， 如魚入密網， 此業已成就， 極受大苦惱。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（五八）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，波斯匿王于閑靜處，作是思惟：「世界之中，少有於人，得勝封祿，而不憍恣，不嗜五欲，不惱眾生。世界之中，多有眾人，得勝基業，憍慢自恣，貪嗜五欲，加惱眾生。」思惟是已，從坐處起，即詣佛所，頂禮佛足，在一面坐，白佛言：「世尊！我今靜處，作是思惟：『世界之中，少有眾人，得勝基業，不憍恣，不貪五欲，不惱眾生。多有眾人，得勝基業，貪嗜五欲，加惱眾生。』」
佛言：「大王！如是，如是。實如汝語。譬如獵師，鑿阱捕鹿，驅入阱中，隨意而取。世界之中，多有眾人，得勝基業，憍逸自恣，貪嗜五欲，苦楚眾生，亦復如是。如斯愚人，入于魔阱，從魔所為，當入地獄，長夜受苦。」
爾時，世尊即說偈言：
「縱逸著事業， 荒迷嗜五欲， 不知后惡果， 如鹿入深阱， 極受諸苦惱。 行此惡業者， 悲苦更苦報， 悔恨何所及
現代漢語譯本 當時，世尊就說了這首偈語： 『放縱自己沉迷於世俗事務， 荒唐迷亂地貪圖五種慾望， 不知道會有惡果報應， 就像魚兒游入密網之中， 這樣的惡業一旦形成， 就會遭受極大的痛苦和煩惱。』 佛陀說完這些話后，眾比丘聽了佛陀的教誨，都歡喜地遵照奉行。 （五八） 我是這樣聽說的： 有一次，佛陀在舍衛國的祇樹給孤獨園。當時，波斯匿王在清靜的地方，這樣思索：『世間之人，很少有獲得高官厚祿，而不驕傲放縱，不貪圖五欲，不惱害眾生的。世間之人，大多是獲得顯赫的地位和產業后，就驕傲自大，放縱自己，貪圖五欲，更加惱害眾生。』思索完畢，他從座位上起身，來到佛陀所在的地方，頂禮佛足，在一旁坐下，對佛陀說：『世尊！我剛才在清靜的地方，這樣思索：『世間之人，很少有獲得顯赫的地位和產業，而不驕傲放縱，不貪圖五欲，不惱害眾生的。大多是獲得顯赫的地位和產業后，就貪圖五欲，更加惱害眾生。』 佛陀說：『大王，正是這樣，正是這樣。確實如你所說。譬如獵人，挖好陷阱捕捉鹿，把鹿驅趕到陷阱中，隨意捕取。世間之人，大多是獲得顯赫的地位和產業后，就驕傲放縱，貪圖五欲，苦害眾生，也是這樣。像這樣的愚人，進入魔的陷阱，被魔所利用，應當墮入地獄，長夜受苦。』 當時，世尊就說了這首偈語： 『放縱自己沉迷於世俗事務， 荒唐迷亂地貪圖五種慾望， 不知道會有惡果報應， 就像鹿兒掉入深坑之中， 會遭受極大的痛苦和煩惱。 做了這種惡業的人， 悲傷痛苦會帶來更痛苦的報應， 到那時後悔也來不及了。』
English version At that time, the World Honored One spoke this verse: 'Indulging in worldly affairs, Confused and addicted to the five desires, Not knowing there will be evil consequences, Like a fish entering a dense net, Once this karma is formed, One will suffer great pain and distress.' After the Buddha finished speaking, the monks, having heard the Buddha's teachings, joyfully followed them. (58) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, King Pasenadi, in a quiet place, pondered thus: 'In the world, few people obtain great honors and emoluments without becoming arrogant, without indulging in the five desires, and without harming sentient beings. In the world, many people, after obtaining great positions and wealth, become arrogant and self-indulgent, greedy for the five desires, and further harm sentient beings.' Having pondered this, he rose from his seat, went to where the Buddha was, bowed at the Buddha's feet, sat to one side, and said to the Buddha: 'World Honored One! I was just now in a quiet place, thinking: 'In the world, few people obtain great positions and wealth without becoming arrogant, without indulging in the five desires, and without harming sentient beings. Many people, after obtaining great positions and wealth, become greedy for the five desires and further harm sentient beings.' The Buddha said: 'Great King, it is so, it is so. It is indeed as you say. It is like a hunter who digs a pit to catch deer, drives the deer into the pit, and takes them at will. In the world, many people, after obtaining great positions and wealth, become arrogant and self-indulgent, greedy for the five desires, and cause suffering to sentient beings, and it is the same. Such foolish people enter the trap of Mara, are used by Mara, and should fall into hell, suffering for a long night.' At that time, the World Honored One spoke this verse: 'Indulging in worldly affairs, Confused and addicted to the five desires, Not knowing there will be evil consequences, Like a deer falling into a deep pit, One will suffer great pain and distress. Those who commit such evil deeds, Sorrow and pain will bring even more painful retribution, And then regret will be of no avail.'
。 修于善業者， 后獲妙果報， 臨終情歡豫， 后則無悔恨。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（五九）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，波斯匿王往詣佛所，頂禮佛足，在一面坐，即白佛言：「世尊！有一長者名摩訶南，其家巨富，多饒財寶。」
佛問王曰：「云何大富？」
王白佛言：「彼長者家，金銀珍寶，數千萬億，不可稱量，況復余財。雖有財富，不能飲食，所可食者，雜糠粗澀。若作羹時，渾煮姜罷，煮已還取，賣為財用。所可衣者，唯著粗布，五總疏弊，以為內衣。乘朽故車，連綴樹葉，以為傘蓋。未曾見其施沙門、婆羅門、貧窮乞兒。若欲食時，要先閉門，恐諸沙門、婆羅門等來從其乞。」
佛言：「大王！如此之人，非善丈夫。何以故？得斯財富，不能開意正直受樂，又復不能孝養、供給妻子，亦不賜與奴婢僕使，又不時時施諸沙門、婆羅門，亦復不求上業生天之報。譬如鹵地，有少汪水，以咸苦故，無能飲者，乃至竭盡。世間愚夫，亦復如是。大得財業，不能施用身自受樂，亦復末能供養父母及與妻子，並其眷屬、奴婢、僕使、親友知識，悉不惠與，雖豐財寶，都無利益
現代漢語譯本：
'那些致力於善行的人，將來會獲得美好的果報，臨終時心情愉悅，之後不會有悔恨。'
佛陀說完這些話后，眾比丘聽了佛陀的教誨，歡喜地奉行。
（五九）
我是這樣聽說的：
一時，佛陀在舍衛國的祇樹給孤獨園。當時，波斯匿王前往佛陀的住所，頂禮佛足，在一旁坐下，然後對佛陀說：『世尊！有一位長者名叫摩訶南，他家非常富有，擁有大量的財富。』
佛陀問國王說：『他有多富有呢？』
國王對佛陀說：『這位長者家中，金銀珠寶數以千萬億計，無法衡量，更不用說其他的財富了。雖然擁有財富，卻不能好好飲食，所吃的都是粗糙的糠麩。如果做湯，就用姜煮一下，煮完后還要把姜撈出來賣掉換錢。所穿的衣服，只是粗布，五處都破舊不堪，當做內衣。乘坐破舊的車子，用樹葉連綴起來當做傘蓋。從未見過他佈施給沙門、婆羅門、貧窮的乞丐。如果想吃飯，一定要先關上門，害怕沙門、婆羅門等人來向他乞討。』
佛陀說：『大王！這樣的人，不是善良的人。為什麼呢？得到了這些財富，卻不能開心地享受，也不能孝養、供養妻子，也不賞賜給奴婢僕人，也不時常佈施給沙門、婆羅門，也不求來世昇天的果報。就像鹽堿地，只有少量的積水，因為又鹹又苦，沒有人能喝，直到乾涸。世間的愚人，也是這樣。得到了大量的財富，卻不能施捨，自己享受，也不能供養父母和妻子，以及親屬、奴婢、僕人、親友，都不給予，雖然擁有大量的財富，卻沒有任何益處。' 現代漢語譯本：
'那些致力於善行的人，將來會獲得美好的果報，臨終時心情愉悅，之後不會有悔恨。'
佛陀說完這些話后，眾比丘聽了佛陀的教誨，歡喜地奉行。
（五九）
我是這樣聽說的：
一時，佛陀在舍衛國的祇樹給孤獨園。當時，波斯匿王前往佛陀的住所，頂禮佛足，在一旁坐下，然後對佛陀說：『世尊！有一位長者名叫摩訶南，他家非常富有，擁有大量的財富。』
佛陀問國王說：『他有多富有呢？』
國王對佛陀說：『這位長者家中，金銀珠寶數以千萬億計，無法衡量，更不用說其他的財富了。雖然擁有財富，卻不能好好飲食，所吃的都是粗糙的糠麩。如果做湯，就用姜煮一下，煮完后還要把姜撈出來賣掉換錢。所穿的衣服，只是粗布，五處都破舊不堪，當做內衣。乘坐破舊的車子，用樹葉連綴起來當做傘蓋。從未見過他佈施給沙門、婆羅門、貧窮的乞丐。如果想吃飯，一定要先關上門，害怕沙門、婆羅門等人來向他乞討。』
佛陀說：『大王！這樣的人，不是善良的人。為什麼呢？得到了這些財富，卻不能開心地享受，也不能孝養、供養妻子，也不賞賜給奴婢僕人，也不時常佈施給沙門、婆羅門，也不求來世昇天的果報。就像鹽堿地，只有少量的積水，因為又鹹又苦，沒有人能喝，直到乾涸。世間的愚人，也是這樣。得到了大量的財富，卻不能施捨，自己享受，也不能供養父母和妻子，以及親屬、奴婢、僕人、親友，都不給予，雖然擁有大量的財富，卻沒有任何益處。'
English version:
'Those who cultivate good deeds will receive wonderful rewards in the future. At the time of death, they will be joyful and will have no regrets afterwards.'
After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully practiced them.
(59)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, King Pasenadi went to the Buddha's place, bowed at his feet, and sat to one side. He then said to the Buddha, 'Venerable One! There is an elder named Mahanama, whose family is extremely wealthy and possesses vast riches.'
The Buddha asked the king, 'How wealthy is he?'
The king replied to the Buddha, 'In this elder's house, gold, silver, and jewels are countless, numbering in the tens of millions, beyond measure, not to mention other wealth. Although he has wealth, he cannot eat well; what he eats is coarse bran. If he makes soup, he boils it with ginger, and after boiling, he takes out the ginger and sells it for money. What he wears is only coarse cloth, worn and tattered in five places, used as undergarments. He rides in a dilapidated cart, with leaves strung together as an umbrella. He has never been seen giving alms to monks, Brahmins, or poor beggars. When he wants to eat, he must first close the door, fearing that monks, Brahmins, and others will come to beg from him.'
The Buddha said, 'Great King! Such a person is not a good man. Why? Having obtained this wealth, he cannot open his heart to enjoy it, nor can he be filial and provide for his wife, nor does he give to his servants and maids, nor does he give alms to monks and Brahmins from time to time, nor does he seek the reward of being reborn in heaven. It is like a barren land with a little puddle of water, which, because it is salty and bitter, no one can drink, until it dries up. The foolish people of the world are also like this. Having obtained great wealth, they cannot give it away, enjoy it themselves, nor can they provide for their parents and wife, as well as their relatives, servants, maids, and friends. They do not give to anyone. Although they have abundant wealth, it is of no benefit.' English version:
'Those who cultivate good deeds will receive wonderful rewards in the future. At the time of death, they will be joyful and will have no regrets afterwards.'
After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully practiced them.
(59)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, King Pasenadi went to the Buddha's place, bowed at his feet, and sat to one side. He then said to the Buddha, 'Venerable One! There is an elder named Mahanama, whose family is extremely wealthy and possesses vast riches.'
The Buddha asked the king, 'How wealthy is he?'
The king replied to the Buddha, 'In this elder's house, gold, silver, and jewels are countless, numbering in the tens of millions, beyond measure, not to mention other wealth. Although he has wealth, he cannot eat well; what he eats is coarse bran. If he makes soup, he boils it with ginger, and after boiling, he takes out the ginger and sells it for money. What he wears is only coarse cloth, worn and tattered in five places, used as undergarments. He rides in a dilapidated cart, with leaves strung together as an umbrella. He has never been seen giving alms to monks, Brahmins, or poor beggars. When he wants to eat, he must first close the door, fearing that monks, Brahmins, and others will come to beg from him.'
The Buddha said, 'Great King! Such a person is not a good man. Why? Having obtained this wealth, he cannot open his heart to enjoy it, nor can he be filial and provide for his wife, nor does he give to his servants and maids, nor does he give alms to monks and Brahmins from time to time, nor does he seek the reward of being reborn in heaven. It is like a barren land with a little puddle of water, which, because it is salty and bitter, no one can drink, until it dries up. The foolish people of the world are also like this. Having obtained great wealth, they cannot give it away, enjoy it themselves, nor can they provide for their parents and wife, as well as their relatives, servants, maids, and friends. They do not give to anyone. Although they have abundant wealth, it is of no benefit.'
。」
佛言：「大王！善丈夫者，得於財業，能自施用正直受樂，亦能供養師長父母及與妻子，並其眷屬、奴婢僕使、親友知識，乃至供養沙門、婆羅門、貧窮乞丐，悉能惠施。如斯善人，所得財寶，名為上業。作快樂因生天之緣，此人聚財，成就大善。譬如近城村邑聚落，有清冷池，流出好水，四邊平正，多饒林樹，種種華果，有柔軟草，遍佈其地，一切眾人，皆得洗浴，並獲好飲，飛禽走獸，翱翔嬉樂。善健丈夫，亦復如是，乃至生天，成就大善。」
爾時，世尊即說偈言：
「譬如堿鹵土， 中有冷汪水， 咸苦不可飲， 后自煎涸盡。 儜夫亦復爾， 雖有多財寶， 不能自衣食， 亦不施他人， 是名為儜者。 有財能佈施， 譬如平博地， 有好清流池， 林亦甚蔚茂， 人獸同快樂， 是名為智者。 如似大牛王， 生則受快樂， 死則生天上。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（六〇）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，城中有大長者，名摩訶男。無有子胤，遇患命終。爾時，國法若不生男，命終之後，家財入官。以是之故，摩訶南所有財產，應入國主
現代漢語譯本 佛陀說：『大王！善男子獲得財富后，能夠自己正直地享用，也能供養師長、父母、妻子，以及親屬、奴婢、僕人、朋友，甚至供養僧人、婆羅門、貧窮乞丐，都能慷慨施捨。這樣的善人，所獲得的財富，稱為上等功德。這是快樂的因，是昇天的緣由，此人積聚財富，成就大善。譬如靠近城鎮村莊的地方，有清涼的水池，流出好水，四邊平坦，周圍有很多樹木，各種花果，有柔軟的草，遍佈地面，所有的人都可以在那裡洗浴，並獲得好水飲用，飛鳥走獸，在那裡自由自在地嬉戲玩樂。善男子也是如此，乃至昇天，成就大善。』 當時，世尊就說了偈語： 『譬如堿鹵地， 中有冷水洼， 咸苦不能飲， 最終自己乾涸。 吝嗇之人也如此， 雖有許多財富， 不能自己衣食， 也不施捨他人， 這稱為吝嗇之人。 有財能佈施， 譬如平坦之地， 有美好的清流池， 樹林也茂盛， 大家共同快樂， 這稱為智者。 如似大牛王， 生時享受快樂， 死後升上天堂。』 佛陀說完這些話，眾比丘聽了佛陀的教誨，歡喜地奉行。 （六〇） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，城裡有一位大長者，名叫摩訶男。他沒有子嗣，因病去世。當時，國家的法律規定，如果沒有生下兒子，死後家產要歸入官府。因此，摩訶男的所有財產，應該歸入國主。
English version The Buddha said, 'Great King! A virtuous man, having acquired wealth, is able to use it righteously for his own enjoyment, and is also able to provide for his teachers, parents, wife, as well as his relatives, servants, attendants, friends, and acquaintances. He is even able to provide for monks, Brahmins, the poor, and beggars, being generous in his giving. Such a virtuous person, the wealth he obtains is called superior merit. It is the cause of happiness and the condition for being reborn in heaven. This person accumulates wealth and achieves great good. It is like a clear, cool pond near a town or village, with good water flowing out, its sides level, surrounded by many trees, various flowers and fruits, with soft grass covering the ground. All people can bathe there and obtain good water to drink. Birds and beasts fly and play happily there. A virtuous man is also like this, even to the point of being reborn in heaven, achieving great good.' At that time, the World Honored One spoke these verses: 'Like salty, alkaline soil, with a cold puddle in it, Salty and bitter, undrinkable, eventually drying up. A miser is also like this, though having much wealth, Unable to clothe or feed himself, nor give to others, This is called a miser. One who has wealth and can give, Is like a flat, open land, with a good, clear flowing pond, The forest is also lush, all share in the happiness, This is called a wise person. Like a great bull king, Enjoying happiness in life, after death, reborn in heaven.' After the Buddha finished speaking, the monks, having heard the Buddha's teachings, joyfully practiced them. (Sixty) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, there was a great elder in the city named Mahānāman. He had no offspring and died of illness. At that time, the law of the land was that if a man did not have a son, his family property would be confiscated by the government after his death. Therefore, all of Mahānāman's property should have been taken by the ruler.
。時，波斯匿王身體坌塵，往詣佛所，既頂禮已，卻坐一面。佛告王曰：「今日何故，身體坌塵，顏容改常，而來至此？」
波斯匿王白佛言：「世尊！舍衛城中，有大長者，名摩訶南，昨日命終，以無子故，所有財寶，稅入于宮，視其財寶，冒涉風塵，是以坌身。」
佛問王曰：「摩訶南實巨富耶？」
王即答言：「實爾！世尊。云何大富？金銀珍寶數千億萬，不可稱計，況復余財。雖有珍寶，多諸儲積，以慳貪故，惜不啖食，所可食者，秕稗雜糠，極為粗澀。若作羹時，煮姜一罷，煮已還取，賣為財用。所可著者，唯衣粗布，五總粗弊，以為內衣。乘朽故車，連綴樹葉，以為傘蓋。未曾見其修少佈施沙門、婆羅門、貧窮乞兒。」
佛言：「如此愚人，非善丈夫。何以故？雖有財寶，不能開意正直受樂，又復不能供養父母及與妻子，亦不賜與奴婢僕使，不時時施與沙門及婆羅門，亦復不求生天善報。」
佛告王曰：「此摩訶南乃往昔時，已曾於多伽羅瑟辟支佛所，種少善根。爾時佈施飲食，不至心施，不信心施，不手自施，不恭敬施，撩擲而與。佈施已訖，后復生悔，作是念言：『我之飲食，云何與此剃頭沙門？不如自與家中僕使。』于其捨身，得生舍衛城第一巨富大長者家
現代漢語譯本：當時，波斯匿王身上沾滿了塵土，前往佛陀所在的地方，行過頂禮后，退坐在一旁。佛陀問波斯匿王：『今天你為何身上沾滿塵土，臉色也和平常不一樣，來到這裡？』 波斯匿王對佛陀說：『世尊！舍衛城中，有一位大長者，名叫摩訶南，昨天去世了，因為沒有兒子，他所有的財產都充公了。我檢視他的財產，冒著風塵，所以身上沾滿了塵土。』 佛陀問波斯匿王：『摩訶南真的非常富有嗎？』 波斯匿王回答說：『確實如此！世尊。他有多富有呢？他的金銀珠寶數以千億萬計，無法計算，更不用說其他的財產了。雖然有這麼多珍寶，但他卻大量囤積，因為吝嗇貪婪，捨不得吃好的，吃的都是粗糙的糠秕雜糧。做羹湯的時候，煮一塊姜，煮完還要拿出來賣錢。穿的衣服，都是粗布，用五層粗糙破舊的布做內衣。乘坐破舊的車子，用樹葉連綴起來當傘蓋。從來沒有見過他佈施給沙門、婆羅門、貧窮的乞丐。』 佛陀說：『這樣愚蠢的人，不是善良的人。為什麼呢？雖然有財寶，卻不能開心地享受，也不能供養父母和妻子，也不賞賜給奴婢僕人，不時常佈施給沙門和婆羅門，也不求來世能得到善報。』 佛陀告訴波斯匿王：『這個摩訶南在過去的時候，曾經在多伽羅瑟辟支佛那裡，種下過少許善根。當時他佈施飲食，不是真心佈施，不是虔誠佈施，不是親手佈施，不是恭敬佈施，而是隨意丟擲著給。佈施完后，又後悔了，心裡想：『我的飲食，怎麼給了這個剃頭的沙門？還不如給家裡的僕人。』他死後，就投生到舍衛城第一巨富大長者的家裡。
English version: At that time, King Pasenadi, his body covered in dust, went to where the Buddha was. After bowing his head in reverence, he sat to one side. The Buddha asked the king, 'Why is it that today your body is covered in dust and your countenance is changed as you come here?' King Pasenadi replied to the Buddha, 'World Honored One! In the city of Shravasti, there was a great elder named Mahānāman who passed away yesterday. Because he had no son, all his wealth was confiscated by the palace. In inspecting his wealth, I was exposed to the wind and dust, and thus my body is covered in dust.' The Buddha asked the king, 'Was Mahānāman truly very wealthy?' The king answered, 'Indeed, World Honored One. How wealthy was he? His gold, silver, and jewels were in the hundreds of millions, beyond calculation, not to mention his other possessions. Although he had such treasures, he hoarded them, and because of his stinginess and greed, he was unwilling to eat well. He ate only coarse grains and husks. When making soup, he would boil a piece of ginger, and after boiling it, he would take it out and sell it for profit. The clothes he wore were only coarse cloth, with five layers of rough, worn-out cloth as his inner garments. He rode in a dilapidated cart, using leaves strung together as an umbrella. He was never seen giving alms to monks, Brahmins, or poor beggars.' The Buddha said, 'Such a foolish person is not a good man. Why? Although he has wealth, he cannot open his heart to enjoy it, nor can he support his parents and wife, nor give to his servants and maids, nor give alms to monks and Brahmins, nor seek good rewards in the next life.' The Buddha told the king, 'This Mahānāman, in a past life, had planted a few good roots with the Pratyekabuddha Tagarasikha. At that time, he gave food, but not with a sincere heart, not with faith, not with his own hands, not with respect, but rather he threw it away. After giving, he regretted it, thinking, 『Why did I give my food to this shaven-headed monk? It would have been better to give it to my servants at home.』 After his death, he was reborn into the family of the wealthiest elder in Shravasti.'
。雖復生彼富長者家，由先施食有悔心故，自然不喜著好衣裳，亦復不喜食於美食，鞍馬車乘嚴飾之具，悉不喜樂。大王當知，摩訶南于昔往日，其家豪富，為錢財故，殺異母弟，以是因緣，入于地獄，無量年歲受諸苦惱，由是之故，錢財七返，常沒于官。摩訶南于多伽羅瑟辟支佛所，施食因緣，受福已盡，如大罪人，捨身之後，入于地獄，摩訶南捨身，亦復如是，入大叫喚地獄。」
時，波斯匿王復白佛言：「世尊！彼摩訶南捨身實入大叫喚地獄耶？」
佛言：「實入。」
時，王聞已，悲泣流淚，王整衣服，偏袒右肩，合掌說偈：
「錢財谷帛並珍寶， 奴婢僕使及眷屬， 一切無隨無隨者， 亦不能取其少分。 為死所侵舍故尸， 一切財寶雖羅列， 都無一物是儲有， 亦復不能持少去。 為有何物隨逐人， 譬如有影隨其形， 善惡受報必不失， 唯此隨人猶如影。」
爾時，世尊以偈答言：
「善惡隨逐人， 譬如影隨形， 隨其所趣向， 未曾相舍離。 譬如少資糧， 越險增苦惱， 行惡亦如是， 不能至善徑。 譬如豐資糧， 安樂越險道， 修福者亦爾， 安隱至善處
現代漢語譯本：即使他再次投生到富裕的長者家中，由於先前佈施食物後心生後悔，自然不喜歡穿華麗的衣裳，也不喜歡吃美味的食物，對於鞍馬車乘等裝飾品，都感到不喜悅。大王應當知道，摩訶南在過去的日子裡，他的家族非常富有，爲了錢財，殺害了同父異母的弟弟，因為這個因緣，墮入了地獄，在無量年歲中遭受各種痛苦。也因為這個緣故，他的錢財七次都被官府沒收。摩訶南因為在多伽羅瑟辟支佛那裡佈施食物的因緣，所受的福報已經用盡，就像一個犯下大罪的人，捨棄身體之後，墮入地獄。摩訶南捨棄身體后，也是如此，墮入了叫喚地獄。 當時，波斯匿王再次問佛說：『世尊！那個摩訶南捨棄身體后真的墮入了叫喚地獄嗎？』 佛說：『確實墮入了。』 當時，國王聽了之後，悲傷地哭泣流淚。國王整理好衣服，袒露右肩，合掌說道： 『錢財穀物和珍寶，奴婢僕人和家眷，一切都不能跟隨，也沒有什麼能帶走，甚至連少許都不能帶走。 因為死亡的侵襲而捨棄了這具身體，即使所有的財寶都陳列在那裡，也沒有一樣東西是真正擁有的，也不能帶走絲毫。 有什麼東西會跟隨人呢？就像影子跟隨形體一樣，善惡的報應必定不會缺失，只有這個會像影子一樣跟隨人。』 這時，世尊用偈語回答說： 『善惡會跟隨人，就像影子跟隨形體一樣，無論他走向哪裡，都不會互相分離。 就像缺少資糧，越過險阻會增加痛苦一樣，作惡也是如此，不能到達善的道路。 就像擁有豐厚的資糧，安樂地越過險阻一樣，修福的人也是如此，安穩地到達善的地方。』
English version: Even if he were to be reborn into the household of a wealthy elder, due to the regret he felt after previously giving food, he would naturally not enjoy wearing fine clothes, nor would he enjoy eating delicious food. He would not find pleasure in the adornments of saddles, horses, carriages, and other such things. Great King, you should know that in the past, Mahānāma's family was very wealthy. For the sake of money, he killed his half-brother. Because of this, he fell into hell and suffered various torments for countless years. Also, because of this, his wealth was confiscated by the government seven times. The merit Mahānāma gained from giving food to the Pratyekabuddha Tagarasikhi has been exhausted. Like a great sinner, after abandoning his body, he fell into hell. Mahānāma, after abandoning his body, was also like this, falling into the Great Crying Hell. At that time, King Pasenadi asked the Buddha again, 'World Honored One! Did that Mahānāma truly fall into the Great Crying Hell after abandoning his body?' The Buddha said, 'He truly did.' At that time, upon hearing this, the king wept with sorrow. The king adjusted his clothes, bared his right shoulder, and said with his palms together: 'Wealth, grains, and treasures, servants, maids, and family members, none of these can follow, nor can anything be taken away, not even a small portion. Because of the invasion of death, this body is abandoned. Even if all the treasures are displayed there, nothing is truly owned, and nothing can be taken away. What is it that follows a person? It is like a shadow following a form. The retribution of good and evil will certainly not be missed. Only this follows a person like a shadow.' At that time, the World Honored One answered with a verse: 'Good and evil follow a person, just as a shadow follows a form. Wherever he goes, they will never be separated. Just as lacking provisions and crossing dangerous paths increases suffering, doing evil is also like this, unable to reach the path of goodness. Just as having abundant provisions and crossing dangerous paths with ease, those who cultivate merit are also like this, reaching the place of goodness in peace.'
。 譬如久別離， 至於曠遠處， 安隱得還家， 其心甚悅豫， 妻子及眷屬， 歡喜極快樂。 修善者亦爾， 善業來迎接， 亦如離眷屬， 會合得歡喜， 是以應積善， 當爲後世故。 欲得後世福， 應修行正行， 今不被譏呵， 后受于快樂。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（六一）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。當於爾時，波斯匿王欲設大祀，養千牛王，皆繫於柱，並及𤛆牛、水牛、乳牛犢，及小牛，盡各數千；䍧羖羊等，亦複數千；種種畜生，皆系祀場。時，余國中，諸婆羅門聞王大祀，自遠而至，進集舍衛城。時，眾多比丘于其晨朝，著衣持缽，入城乞食，聞波斯匿王欲設大祀，養千牛王，並及𤛆牛、水牛、乳牛、小牛及犢，盡各數千；䍧羖羊等，亦複數千。如是種種，諸畜生等，皆悉系著于彼祀場。又聞余國諸婆羅門，聞波斯匿王施設大祀，一切雲集在舍衛城。諸比丘乞食已訖，攝於衣缽，洗足已去，往詣佛所，頂禮佛足，在一面坐，白佛言：「世尊！我等今日入城乞食，聞如是事。」爾時，世尊聞是語已，即說偈言：
「月月百千祀， 修此以求福， 不如一信佛， 十六分中一
現代漢語譯本：譬如久別離的人，到了遙遠的地方，平安地回到家，心中非常喜悅，妻子和親屬都歡喜快樂。修行善業的人也是這樣，善業會來迎接他，就像離開親人後重逢一樣歡喜。因此，應當積累善業，爲了來世的緣故。想要得到來世的福報，就應當修行正道，今生不被譏諷，來世就能享受快樂。 佛陀說完這些話，眾比丘聽了佛陀的教誨，歡喜地奉行。 （六一） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，波斯匿王想要舉行大型祭祀，飼養一千頭牛王，都繫在柱子上，還有犎牛、水牛、乳牛犢和小牛，每種都有數千頭；公羊母羊等，也有數千只；各種牲畜，都被繫在祭祀的場所。當時，其他國家的婆羅門聽到國王要舉行大型祭祀，從遠方來到舍衛城聚集。當時，許多比丘在早晨穿上袈裟，拿著缽，進入城中乞食，聽到波斯匿王要舉行大型祭祀，飼養一千頭牛王，還有犎牛、水牛、乳牛、小牛和牛犢，每種都有數千頭；公羊母羊等，也有數千只。像這樣各種牲畜，都被繫在祭祀的場所。又聽說其他國家的婆羅門，聽到波斯匿王要舉行大型祭祀，都聚集在舍衛城。比丘們乞食完畢，收好衣缽，洗完腳后，來到佛陀那裡，頂禮佛足，在一旁坐下，對佛陀說：『世尊！我們今天進城乞食，聽到了這樣的事情。』當時，世尊聽到這些話后，就說了偈語： 『每月舉行成百上千次的祭祀，用這種方式來求福，不如對佛陀生起一念信心，這信心所帶來的功德，是那些祭祀的十六分之一。』
English version: For example, a person who has been separated for a long time, having reached a distant place, returns home safely, their heart is filled with joy, and their wife and relatives are extremely happy. Those who cultivate good deeds are also like this; good deeds will come to greet them, just like the joy of reuniting with loved ones after being separated. Therefore, one should accumulate good deeds for the sake of the next life. If one desires blessings in the next life, one should practice the right path, so that one will not be criticized in this life and will enjoy happiness in the next. After the Buddha finished speaking, the monks, having heard the Buddha's teachings, joyfully followed them. (Sixty-one) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, King Pasenadi wanted to hold a grand sacrifice, raising a thousand bull kings, all tied to pillars, along with humped cattle, water buffalo, milk calves, and small cattle, each numbering in the thousands; rams and ewes, also numbering in the thousands; various kinds of livestock, all tied in the sacrificial grounds. At that time, Brahmins from other countries, hearing of the king's grand sacrifice, came from afar and gathered in Sravasti. At that time, many monks, in the early morning, put on their robes, took their bowls, and entered the city to beg for food, hearing that King Pasenadi wanted to hold a grand sacrifice, raising a thousand bull kings, along with humped cattle, water buffalo, milk calves, and small cattle, each numbering in the thousands; rams and ewes, also numbering in the thousands. Like this, various kinds of livestock were all tied in the sacrificial grounds. They also heard that Brahmins from other countries, hearing of King Pasenadi's grand sacrifice, had all gathered in Sravasti. The monks, having finished begging for food, put away their robes and bowls, washed their feet, and went to the Buddha, bowed at his feet, and sat to one side, saying to the Buddha, 'Venerable One! Today, we entered the city to beg for food and heard of such things.' At that time, the Venerable One, having heard these words, spoke a verse: 'Performing hundreds and thousands of sacrifices every month, seeking blessings in this way, is not as good as having one thought of faith in the Buddha; the merit of this faith is one-sixteenth of those sacrifices.'
。 月月百千祀， 修此以求福， 不如一信法， 十六分中一。 月月百千祀， 修此以求福， 不如一信僧， 十六分中一。 月月百千祀， 修此以求福， 不如一慈心， 十六分中一。 月月百千祀， 修此以求福， 不如憐眾生， 十六分中一。 月月百千祀， 修此以求福， 不如憐鬼神， 十六分中一。 月月百千祀， 不如一善心， 憐愍畜生類， 十六分中一。 月月百千祀， 不如於佛說， 生信而愛樂， 十六分中一。 假使修諸祀， 及與事火法， 修此欲求福， 行此諸祠祀， 滿足一年中， 不如正身立， 一禮敬向佛， 四分中之一。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（六二）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時波斯匿王，收攝剎利、毗舍、首陀羅、沙門、婆羅門，持戒、破戒出家，乃至伎兒、旃陀羅等，悉皆系閉。時，諸比丘入城乞食，聞如是上事，食已，洗足，往詣佛所，頂禮佛足，在一面坐，白佛言：「世尊！我等入城乞食，聞波斯匿王收攝剎利、毗舍、首陀羅、沙門、婆羅門、出家持戒、破戒，及伎兒、旃陀羅等，悉皆系閉
現代漢語譯本 每月每月進行成百上千次的祭祀，以此來祈求福報，還不如對佛法生起一次信心，哪怕只有十六分之一的功德。 每月每月進行成百上千次的祭祀，以此來祈求福報，還不如對僧人生起一次信心，哪怕只有十六分之一的功德。 每月每月進行成百上千次的祭祀，以此來祈求福報，還不如生起一次慈悲心，哪怕只有十六分之一的功德。 每月每月進行成百上千次的祭祀，以此來祈求福報，還不如憐憫眾生一次，哪怕只有十六分之一的功德。 每月每月進行成百上千次的祭祀，以此來祈求福報，還不如憐憫鬼神一次，哪怕只有十六分之一的功德。 每月每月進行成百上千次的祭祀，還不如生起一次善心，憐憫畜生，哪怕只有十六分之一的功德。 每月每月進行成百上千次的祭祀，還不如聽聞佛陀所說，生起信心和愛樂，哪怕只有十六分之一的功德。 假設修習各種祭祀，以及事奉火神的法事，修習這些想要祈求福報，進行這些祭祀，即使滿足一整年，還不如端正身心，向佛陀恭敬地禮拜一次，哪怕只有四分之一的功德。 佛陀說完這些話后，眾比丘聽聞佛陀所說，歡喜地奉行。 （六二） 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，波斯匿王抓捕了剎帝利、吠舍、首陀羅、沙門、婆羅門，持戒和破戒的出家人，甚至包括藝人和旃陀羅等，全部都關押起來。當時，眾比丘入城乞食，聽聞了這件事，吃完飯，洗完腳，就前往佛陀所在的地方，頂禮佛足，在一旁坐下，對佛陀說：『世尊！我們入城乞食，聽聞波斯匿王抓捕了剎帝利、吠舍、首陀羅、沙門、婆羅門、持戒和破戒的出家人，以及藝人和旃陀羅等，全部都關押起來。』
English version Month after month, performing hundreds and thousands of sacrifices, seeking blessings through these acts, is not as meritorious as having just one instance of faith in the Dharma, even if it's only one-sixteenth of the merit. Month after month, performing hundreds and thousands of sacrifices, seeking blessings through these acts, is not as meritorious as having just one instance of faith in the Sangha, even if it's only one-sixteenth of the merit. Month after month, performing hundreds and thousands of sacrifices, seeking blessings through these acts, is not as meritorious as having just one instance of compassion, even if it's only one-sixteenth of the merit. Month after month, performing hundreds and thousands of sacrifices, seeking blessings through these acts, is not as meritorious as having just one instance of compassion for all beings, even if it's only one-sixteenth of the merit. Month after month, performing hundreds and thousands of sacrifices, seeking blessings through these acts, is not as meritorious as having just one instance of compassion for ghosts and spirits, even if it's only one-sixteenth of the merit. Month after month, performing hundreds and thousands of sacrifices, is not as meritorious as having just one instance of a good heart, showing compassion for animals, even if it's only one-sixteenth of the merit. Month after month, performing hundreds and thousands of sacrifices, is not as meritorious as listening to the Buddha's teachings, generating faith and joy, even if it's only one-sixteenth of the merit. Suppose one practices various sacrifices and fire rituals, seeking blessings through these practices, performing these sacrifices for a whole year, it is not as meritorious as standing upright and respectfully bowing to the Buddha once, even if it's only one-fourth of the merit. After the Buddha spoke these words, the monks, having heard what the Buddha said, joyfully practiced accordingly. (62) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, King Pasenadi of Kosala had arrested Kshatriyas, Vaishyas, Shudras, Shramanas, Brahmins, monks who upheld the precepts and those who broke them, even including actors and Chandalas, and had them all imprisoned. At that time, the monks went into the city to beg for alms, and having heard of this matter, after eating and washing their feet, they went to where the Buddha was, bowed at his feet, sat to one side, and said to the Buddha: 'Venerable One! We went into the city to beg for alms, and we heard that King Pasenadi had arrested Kshatriyas, Vaishyas, Shudras, Shramanas, Brahmins, monks who upheld the precepts and those who broke them, as well as actors and Chandalas, and had them all imprisoned.'
。」爾時，世尊聞斯語已，即說偈言：
「王者繫縛人， 以鐵木及繩， 賢聖觀斯事， 深知非牢縛。 若戀于妻子， 錢財及珍寶， 如是繫縛人， 堅牢過於彼。 妻子及財寶， 愚人生繫著， 其實如瀑流， 漂沒諸凡夫。 是以宜速逝， 趣向于解脫。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
三菩提及母 愛己及護己 捕魚並鹿阱 慳並及命終 祠祀及繫縛
別譯雜阿含經卷第三 大正藏第 02 冊 No. 0100 別譯雜阿含經
別譯雜阿含經卷第四
失譯人名今附秦錄
初誦第四
（六三）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。摩竭提國阿阇世王將領四兵來，共波斯匿王交陣大戰。時，阿阇世王，韋提希子，破波斯匿王所將軍眾。波斯匿王單乘一車，獨得入城。時，諸比丘入城乞食，見是事已，乞食訖，洗足，往詣佛所，頂禮佛足，在一面立。白佛言：「世尊！我等晨朝入城乞食，見阿阇世王及波斯匿王各嚴四兵，極大鬥戰。波斯匿王所將四兵為彼所破，唯王一身，單乘一車，獨得入城。」
爾時，世尊聞斯事已，即說偈言：
「勝則多怨疾， 負則惱不眠
現代漢語譯本 那時，世尊聽了這些話后，就說了偈語： 『國王用鐵、木頭和繩索來束縛人，賢聖之人觀察此事，深知這不是牢固的束縛。 如果貪戀妻子、錢財和珍寶，這樣的束縛比那些更堅固。 妻子和財寶，愚人會執著於它們，其實它們就像瀑布一樣，會淹沒所有凡夫俗子。 因此，應該迅速離開，走向解脫。』 佛說完這些，眾比丘聽了佛的教誨，歡喜地奉行。 三菩提和母親，愛自己和保護自己，捕魚和鹿陷阱，吝嗇和死亡，祭祀和束縛。 《別譯雜阿含經》卷第三 大正藏第02冊 No. 0100 《別譯雜阿含經》 《別譯雜阿含經》卷第四 失譯人名，今附秦錄 初誦第四 （六三） 如是我聞： 一時，佛在舍衛國祇樹給孤獨園。摩竭提國阿阇世王率領四軍前來，與波斯匿王交戰。當時，阿阇世王，韋提希的兒子，擊敗了波斯匿王的軍隊。波斯匿王獨自乘坐一輛車，獨自進入城中。當時，眾比丘入城乞食，見到此事後，乞食完畢，洗了腳，前往佛陀處，頂禮佛足，站在一旁。他們對佛說：『世尊！我們早上入城乞食，見到阿阇世王和波斯匿王各自率領四軍，進行了一場大戰。波斯匿王所率領的軍隊被擊敗，只有國王一人，獨自乘坐一輛車，獨自進入城中。』 那時，世尊聽了這些事後，就說了偈語： 『勝利會帶來許多怨恨，失敗則會讓人煩惱失眠。』
English version Then, the World Honored One, having heard these words, spoke in verse: 'Kings bind people with iron, wood, and ropes, but the wise observe this and know it is not a strong bond. If one is attached to wife, wealth, and treasures, such a bond is stronger than those. Wife and wealth, fools cling to them, but in reality, they are like a waterfall, drowning all ordinary people. Therefore, one should quickly depart and move towards liberation.' Having spoken thus, the monks, hearing the Buddha's teachings, joyfully practiced them. Bodhi and mother, loving oneself and protecting oneself, fishing and deer traps, stinginess and death, sacrifices and bonds. Separate Translation of the Samyuktagama Sutra, Volume 3 Taisho Tripitaka Volume 02, No. 0100, Separate Translation of the Samyuktagama Sutra Separate Translation of the Samyuktagama Sutra, Volume 4 Name of the translator lost, now attached to the Qin record First Recitation, Fourth (63) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. King Ajatasatru of Magadha led four armies to engage in a great battle with King Prasenajit. At that time, King Ajatasatru, son of Vaidehi, defeated the army of King Prasenajit. King Prasenajit, alone in a chariot, entered the city by himself. Then, the monks, entering the city for alms, saw this and, having finished their alms round, washed their feet and went to the Buddha, bowed at his feet, and stood to one side. They said to the Buddha, 'World Honored One! This morning, we entered the city for alms and saw King Ajatasatru and King Prasenajit each leading four armies in a great battle. The army led by King Prasenajit was defeated, and only the king himself, alone in a chariot, entered the city by himself.' Then, the World Honored One, having heard these things, spoke in verse: 'Victory breeds much hatred, defeat causes distress and sleeplessness.'
。 若無勝負者， 寂滅安睡眠。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（六四）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，摩竭提阿阇世王及波斯匿王各嚴四兵，交兵大戰。波斯匿王大破阿阇世王所將兵眾，並復擒得阿阇世王身。波斯匿王既得勝已，與阿阇世王同載一車，來詣佛所，頂禮佛足。時，波斯匿王白佛言：「世尊！此摩竭提阿阇世王，韋提希子，我于彼所，初無怨嫌。彼於我所，恒懷憎嫉。然其是我親友之子，以是之故，我今欲放，令得還國。」
佛言：「大王！可放令去。若能放彼王，于長夜有大利益。」
爾時，世尊即說偈言：
「力能破他軍， 還為他所壞； 力能侵掠人， 還為他所掠。 愚謂為無報， 必受于大苦； 若當命終時， 乃知實有報。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（六五）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，波斯匿王于閑靜處，作是思惟：「佛所教法，極有義利，能得現報，無有熱惱，不待時節，能將於人到于善處。語諸人言：『汝等來！善示汝妙法。夫為智者，自身取證，深得解達
現代漢語譯本 『若無勝負者，便寂靜安眠。』 佛陀說完這些話后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （六四） 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，摩竭提國的阿阇世王和波斯匿王各自率領四種軍隊，交戰大戰。波斯匿王大敗阿阇世王所率領的軍隊，並且擒獲了阿阇世王本人。波斯匿王得勝后，與阿阇世王同乘一輛車，來到佛陀所在的地方，頂禮佛足。當時，波斯匿王對佛陀說：『世尊！這位摩竭提國的阿阇世王，是韋提希的兒子，我對他原本沒有怨恨。他卻對我一直懷有憎恨嫉妒。然而，他畢竟是我親友的兒子，因此，我現在想放他回去，讓他回到自己的國家。』 佛陀說：『大王！可以放他回去。如果能放走這位國王，對你來說，在漫長的夜晚里會有很大的利益。』 當時，世尊就說了偈語： 『能用武力擊破他人軍隊的，也會被他人所擊破； 能用武力侵略掠奪他人的，也會被他人所侵略掠奪。 愚蠢的人以為沒有報應，必定會遭受巨大的痛苦； 如果當生命終結的時候，才知道確實有報應。』 佛陀說完這些話后，眾比丘聽了佛陀的教誨，歡喜地奉行。 （六五） 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，波斯匿王在閑靜的地方，這樣思索：『佛陀所教導的法，非常有意義和利益，能夠得到現世的報應，沒有煩惱，不等待時機，能夠引導人們到達善處。告訴人們說：『你們來！我將為你們展示美妙的佛法。作為有智慧的人，應該自己去驗證，深入理解和通達。』
English version 'If there is no victor or vanquished, then there is peaceful sleep.' After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully practiced them. (Sixty-four) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, King Ajatashatru of Magadha and King Pasenadi each mobilized four divisions of troops for a great battle. King Pasenadi greatly defeated the army led by King Ajatashatru and also captured King Ajatashatru himself. After King Pasenadi had won, he and King Ajatashatru rode together in one chariot to where the Buddha was, and bowed at the Buddha's feet. At that time, King Pasenadi said to the Buddha, 'Venerable One! This King Ajatashatru of Magadha, the son of Vaidehi, I originally had no resentment towards him. He, however, has always harbored hatred and jealousy towards me. Yet, he is the son of my friend, and for this reason, I now wish to release him and let him return to his own country.' The Buddha said, 'Great King! You may release him. If you can release this king, it will be of great benefit to you in the long night.' At that time, the World Honored One spoke this verse: 'Those who can break the armies of others with force, will also be broken by others; Those who can invade and plunder others with force, will also be invaded and plundered by others. The foolish think there is no retribution, but they will surely suffer great pain; If, when life ends, they realize there is indeed retribution.' After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully practiced them. (Sixty-five) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, King Pasenadi, in a quiet place, pondered thus: 'The Dharma taught by the Buddha is extremely meaningful and beneficial, capable of yielding present retribution, without affliction, not waiting for a time, and able to guide people to a good place. Telling people, 'Come! I will show you the wonderful Dharma. As wise people, you should verify it yourselves, deeply understand and comprehend it.'
。須善友，須善同伴，恒應親友如是善友，不向惡友並惡知識，遠離惡伴。』」思惟是已，從坐處起，往詣佛所，在一面坐。白佛言：「世尊！我于閑處，作是思惟：『佛所教法，有大義利，能招現報，無諸熱惱，不待時節，乃至不與惡友交遊。』」
佛告王曰：「實爾，實爾。佛所教法，有大義利，能招現報，乃至不與惡伴交遊。我于往時，在王舍城耆梨跋提林。爾時，阿難比丘獨在靜處，作是思惟：『善知識者，梵行半體。』阿難起已，來至我所，頂禮我已，而作是言：『善知識者，梵行半體，非惡知識、惡伴、惡友。』我告阿難：『止！止！莫作是語。所以者何？夫善知識、善友、善伴，乃是梵行全體。又善友伴者，不與惡知識、惡友、惡伴而為徒黨。何以故？我以善知識故，脫于生死。是故當知，善知識者，梵行全體。如是之事，應分別知。』佛所說法，有大義利，能招現報，乃至不與惡友惡伴惡知識等而為伴黨。」
爾時，世尊即說偈言：
「于諸善法中， 不放逸最勝。 若當放逸者， 賢聖所譏嫌。 若不放逸者， 獲于天帝位， 于諸天中勝。 于作無作中， 不放逸最勝。 若不放逸者， 坐禪盡諸漏， 逮得於勝果
『應當親近善友，應當與善友為伴，應當像親近朋友一樣親近這樣的善友，不應親近惡友和惡知識，應當遠離惡伴。』思考完這些，（國王）從座位上起身，前往佛陀所在之處，在一旁坐下。他向佛陀稟告說：『世尊！我在閑靜之處，這樣思考：『佛陀所教導的法，有巨大的利益，能夠招致當下的果報，沒有各種煩惱，不等待時機，甚至不與惡友交往。』 佛陀告訴國王說：『確實如此，確實如此。佛陀所教導的法，有巨大的利益，能夠招致當下的果報，甚至不與惡伴交往。我過去在王舍城的耆梨跋提林時，當時，阿難比丘獨自在安靜的地方，這樣思考：『善知識是梵行的一半。』阿難起身之後，來到我這裡，向我頂禮之後，這樣說道：『善知識是梵行的一半，而不是惡知識、惡伴、惡友。』我告訴阿難：『停止！停止！不要這樣說。為什麼呢？善知識、善友、善伴，才是梵行的全部。而且善友伴侶，不與惡知識、惡友、惡伴為伍。為什麼呢？我因為有善知識的緣故，才得以脫離生死。所以應當知道，善知識是梵行的全部。這樣的事情，應當分別瞭解。』佛陀所說的法，有巨大的利益，能夠招致當下的果報，甚至不與惡友、惡伴、惡知識等為伴。』 當時，世尊就說了偈語： 『在各種善法中，不放逸最為殊勝。 如果放逸的話，會被賢聖所譏嫌。 如果不放逸的話，就能獲得天帝的地位， 在諸天中最為殊勝。在有為和無為中， 不放逸最為殊勝。如果不放逸的話， 坐禪就能斷盡各種煩惱，獲得殊勝的果報。』
'One should befriend good companions, one should associate with good friends, one should befriend such good friends as one would close friends, one should not befriend bad friends and bad teachers, and one should stay away from bad companions.' Having contemplated this, (the king) rose from his seat and went to where the Buddha was, and sat down to one side. He reported to the Buddha, saying: 'Venerable Sir! In a quiet place, I thought thus: 'The Dharma taught by the Buddha has great benefits, can bring about immediate results, is without various afflictions, does not wait for the right time, and even does not associate with bad friends.' The Buddha told the king: 'Indeed, indeed. The Dharma taught by the Buddha has great benefits, can bring about immediate results, and even does not associate with bad companions. In the past, when I was in the Gijjhakuta forest in Rajagaha, at that time, the bhikkhu Ananda was alone in a quiet place, thinking thus: 'Good teachers are half of the holy life.' After Ananda got up, he came to me, bowed to me, and said: 'Good teachers are half of the holy life, not bad teachers, bad companions, or bad friends.' I told Ananda: 'Stop! Stop! Do not say that. Why? Good teachers, good friends, and good companions are the entirety of the holy life. Moreover, good friends and companions do not associate with bad teachers, bad friends, or bad companions. Why? Because of good teachers, I was able to escape from birth and death. Therefore, it should be known that good teachers are the entirety of the holy life. Such things should be understood separately.' The Dharma spoken by the Buddha has great benefits, can bring about immediate results, and even does not associate with bad friends, bad companions, or bad teachers.' At that time, the World Honored One then spoke a verse: 'Among all good dharmas, non-negligence is the most excellent. If one is negligent, one will be criticized by the wise and noble. If one is not negligent, one will obtain the position of the heavenly king, Being the most excellent among all the heavens. Among the conditioned and unconditioned, Non-negligence is the most excellent. If one is not negligent, Through meditation, one can exhaust all defilements and attain the supreme fruit.'
。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（六六）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，波斯匿王于閑靜處作是思惟：「頗有一法能得現利，及後世利？」作是念已，往詣佛所，頂禮佛足，退坐一面，白佛言：「世尊！頗有一法能得現利、後世利不？」
佛告王曰：「我有一法，修行增廣，現在未來多所饒益。所謂修行不放逸法，現得利益，來世亦利。譬如大地，能生百穀。一切草木一切善法，亦因不放逸生。不放逸增長，不放逸廣大。大王！猶如大地，一切種子，因地而生，因地增廣。一切眾生，因不放逸，亦復如是。一切根香中，黑堅實香最為第一，此事亦爾，一切善法，因不放逸。堅實香中，赤栴檀為第一，此事亦爾，一切善法，因不放逸為本。不放逸者，是實法因。不放逸者，善法生處。一切華鬘中，乾陀婆梨琴華鬘最為第一。一切善法中，不放逸第一。余如上說。
「一切水生華中，青蓮華第一。一切善法中，不放逸第一。余如上說。
「一切畜生跡中，像跡最大。一切善法中，不放逸第一。余如上說。
「如與賊戰，能先出鬥，名為第一。一切善法，不放逸第一。余如上說。
「一切獸中，師子第一
現代漢語譯本 佛陀說完這些話后，眾比丘聽了佛陀的教誨，都歡喜地遵照奉行。
（六六）
我是這樣聽說的：
一時，佛陀在舍衛國的祇樹給孤獨園。當時，波斯匿王在清靜的地方思考：『有沒有一種法能夠獲得現世的利益，以及來世的利益？』這樣想過後，他就前往佛陀那裡，頂禮佛足，退坐在一旁，對佛陀說：『世尊！有沒有一種法能夠獲得現世的利益和來世的利益呢？』
佛陀告訴國王說：『我有一種法，修行並加以擴充套件，現在和未來都能帶來很多利益。這就是修行不放逸的法，現在能得到利益，來世也能得到利益。譬如大地，能夠生長各種穀物。一切草木，一切善法，也都是因為不放逸而生。不放逸增長，不放逸廣大。大王！就像大地，一切種子，因為大地而生長，因為大地而擴充套件。一切眾生，因為不放逸，也是這樣。一切根香中，黑堅實香最為第一，這件事也是這樣，一切善法，因為不放逸。堅實香中，赤栴檀為第一，這件事也是這樣，一切善法，以不放逸為根本。不放逸，是真實法的因。不放逸，是善法產生的地方。一切花鬘中，乾陀婆梨琴花鬘最為第一。一切善法中，不放逸第一。其餘的如上面所說。
『一切水生花中，青蓮花第一。一切善法中，不放逸第一。其餘的如上面所說。
『一切畜生的足跡中，像的足跡最大。一切善法中，不放逸第一。其餘的如上面所說。
『就像與賊作戰，能夠先出戰的，稱為第一。一切善法，不放逸第一。其餘的如上面所說。
『一切野獸中，獅子第一』
English version After the Buddha finished speaking, the monks, having heard the Buddha's teachings, joyfully followed them.
(Sixty-six)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, King Pasenadi, in a quiet place, pondered: 'Is there a single dharma that can bring benefits in this life and in the next?' Having thought this, he went to the Buddha, bowed at his feet, sat to one side, and said to the Buddha: 'Venerable One! Is there a single dharma that can bring benefits in this life and in the next?'
The Buddha told the king: 'I have a dharma, which, if practiced and expanded, brings many benefits in the present and the future. This is the practice of non-negligence. It brings benefits in the present and also in the future. Just as the earth can produce all kinds of grains, all plants and all good dharmas arise from non-negligence. Non-negligence grows, non-negligence expands. Great King! Just as the earth is the cause of the growth and expansion of all seeds, so it is with all beings through non-negligence. Among all root fragrances, the black solid fragrance is the foremost. This is also the case with all good dharmas, which arise from non-negligence. Among solid fragrances, red sandalwood is the foremost. This is also the case with all good dharmas, which are rooted in non-negligence. Non-negligence is the cause of true dharma. Non-negligence is the place where good dharmas arise. Among all flower garlands, the Gandharva lyre flower garland is the foremost. Among all good dharmas, non-negligence is the foremost. The rest is as said above.'
'Among all water-born flowers, the blue lotus is the foremost. Among all good dharmas, non-negligence is the foremost. The rest is as said above.'
'Among all animal footprints, the elephant's footprint is the largest. Among all good dharmas, non-negligence is the foremost. The rest is as said above.'
'Just as in battle with thieves, the one who can strike first is called the foremost. Among all good dharmas, non-negligence is the foremost. The rest is as said above.'
'Among all beasts, the lion is the foremost.'
。善法之中，不放逸第一。余如上說。
「一切樓觀，高波那寫最為第一。善法之中，不放逸第一。余如上說。
「一切閻浮提樹，閻浮提界上樹最為第一。善法之中，不放逸為第一。余如上說。
「一切詹婆羅樹中，鳩羅苦婆羅最為第一。諸善法中，不放逸第一。余如上說。
「一切波吒羅樹中，錦文芭吒羅為第一。諸善法中，不放逸第一。余如上說。
「一切樹中，波利質多羅為第一。諸善法中，不放逸第一。余如上說。
「一切山中，須彌山第一。諸善法中，不放逸第一。余如上說。
「一切金中，閻浮檀金第一。諸善法中，不放逸第一。余如上說。
「一切妙衣，迦屍衣第一。諸善法中，不放逸第一。余如上說。
「一切色中，白為第一。諸善法中，不放逸第一。余如上說。
「一切鳥中，金翅為第一。諸善法中，不放逸第一。余如上說。
「一切明中，日光為第一。不放逸法，亦復如是。余如上說。
「如上說諸修行善行，不放逸者是其根本，是其生因。是故大王，汝今應修不放逸法，亦應依止不放逸法。王若如是，王之夫人，及以妃后，亦不放逸；王子大臣，及諸官屬亦復如是。若不放逸，即是守護中宮內外
現代漢語譯本 在所有善法中，不放逸最為重要。其他方面如前所述。 在所有樓閣中，高聳的波那寫最為第一。在所有善法中，不放逸最為重要。其他方面如前所述。 在所有閻浮提樹中，閻浮提界上的樹最為第一。在所有善法中，不放逸最為重要。其他方面如前所述。 在所有詹婆羅樹中，鳩羅苦婆羅最為第一。在所有善法中，不放逸最為重要。其他方面如前所述。 在所有波吒羅樹中，錦文芭吒羅為第一。在所有善法中，不放逸最為重要。其他方面如前所述。 在所有樹中，波利質多羅為第一。在所有善法中，不放逸最為重要。其他方面如前所述。 在所有山中，須彌山為第一。在所有善法中，不放逸最為重要。其他方面如前所述。 在所有金中，閻浮檀金為第一。在所有善法中，不放逸最為重要。其他方面如前所述。 在所有妙衣中，迦屍衣為第一。在所有善法中，不放逸最為重要。其他方面如前所述。 在所有顏色中，白色為第一。在所有善法中，不放逸最為重要。其他方面如前所述。 在所有鳥中，金翅鳥為第一。在所有善法中，不放逸最為重要。其他方面如前所述。 在所有光明中，日光為第一。不放逸法也是如此。其他方面如前所述。 如上所述，所有修行善行的人，不放逸是其根本，是其產生的根源。因此，大王，您現在應該修習不放逸法，也應該依止不放逸法。如果大王這樣做，大王的夫人、妃子，以及王子、大臣和所有官員也都會不放逸。如果不放逸，就是守護宮廷內外。
English version Among all good dharmas, non-negligence is the foremost. The rest is as mentioned above. Among all pavilions, the towering 'Pona-sha' is the foremost. Among all good dharmas, non-negligence is the foremost. The rest is as mentioned above. Among all Jambudvipa trees, the tree on the Jambudvipa realm is the foremost. Among all good dharmas, non-negligence is the foremost. The rest is as mentioned above. Among all Jampala trees, the 'Kura-Kura' is the foremost. Among all good dharmas, non-negligence is the foremost. The rest is as mentioned above. Among all Patala trees, the 'Brocade Patala' is the foremost. Among all good dharmas, non-negligence is the foremost. The rest is as mentioned above. Among all trees, the 'Parichattra' is the foremost. Among all good dharmas, non-negligence is the foremost. The rest is as mentioned above. Among all mountains, Mount Sumeru is the foremost. Among all good dharmas, non-negligence is the foremost. The rest is as mentioned above. Among all gold, Jambudana gold is the foremost. Among all good dharmas, non-negligence is the foremost. The rest is as mentioned above. Among all exquisite garments, Kashi garments are the foremost. Among all good dharmas, non-negligence is the foremost. The rest is as mentioned above. Among all colors, white is the foremost. Among all good dharmas, non-negligence is the foremost. The rest is as mentioned above. Among all birds, the golden-winged bird is the foremost. Among all good dharmas, non-negligence is the foremost. The rest is as mentioned above. Among all lights, sunlight is the foremost. The dharma of non-negligence is also like this. The rest is as mentioned above. As mentioned above, for all those who practice good deeds, non-negligence is their foundation, their source of origin. Therefore, great king, you should now cultivate the dharma of non-negligence, and you should also rely on the dharma of non-negligence. If the king does so, the king's wives, concubines, as well as the princes, ministers, and all officials will also be non-negligent. If there is non-negligence, it is the protection of the inner and outer palace.
。以不放逸故，倉庫盈滿。王不放逸，則為自護，並護一切。」
爾時，世尊即說偈言：
「不放逸最勝， 放逸多譏嫌； 今世不放逸， 後世得大利。 現利他世利， 解知二俱利， 是名為健夫， 明哲之所行。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（六七）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，波斯匿王于閑靜處，作是思惟：「世有三法：一者可憎，二不可愛，三不可追念。何謂可憎？所謂老也。何謂不可愛？所謂病也。何謂不可追念，所謂死也。」波斯匿王思惟是已，即從坐起，往詣佛所，頂禮佛已，在一面坐。白佛言：「世尊！我于靜處作是思惟：『世有三法：一者可憎，二者不可愛，三者不可追念。何謂可憎？所謂老也。何謂不可愛？所謂病也。何謂不可追念？所謂死也。』」
佛告王曰：「如是！如是！此三種法實如王言。」佛言：「大王！世間若無此三，佛不出世，亦不說法。以有此三故，佛出世為眾說法。」
爾時，世尊即說偈言：
「王車嚴飾盛， 莊挍甚奇妙， 久故色毀敗， 如身必歸老， 實法無衰老， 展轉相付故。 咄哉老賊惡， 端正殊妙色， 汝能壞敗也
現代漢語譯本：因為不放逸的緣故，倉庫就會盈滿。君王不放逸，就能自我保護，並且保護一切。 當時，世尊就說了偈語： 『不放逸最殊勝，放逸多遭人譏嫌；今生不放逸，來世能獲得大利益。能明白現世的利益和他世的利益，瞭解這兩種利益，這樣的人才稱得上是健壯的丈夫，是明智的人所應遵循的。』 佛陀說完這些話后，眾比丘聽了佛陀的教誨，都歡喜地奉行。 （六七） 我（阿難）是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，波斯匿王在清靜的地方，這樣思索：『世間有三種令人不悅的事：第一種是令人憎惡的，第二種是令人不喜歡的，第三種是令人無法追憶的。什麼叫令人憎惡的呢？就是衰老。什麼叫令人不喜歡的呢？就是疾病。什麼叫令人無法追憶的呢？就是死亡。』波斯匿王思索完這些，就從座位上起身，前往佛陀所在的地方，向佛陀頂禮后，在一旁坐下。他向佛陀稟告說：『世尊！我在清靜的地方這樣思索：『世間有三種令人不悅的事：第一種是令人憎惡的，第二種是令人不喜歡的，第三種是令人無法追憶的。什麼叫令人憎惡的呢？就是衰老。什麼叫令人不喜歡的呢？就是疾病。什麼叫令人無法追憶的呢？就是死亡。』 佛陀告訴國王說：『是這樣的！是這樣的！這三種情況確實如你所說。』佛陀說：『大王！世間如果沒有這三種情況，佛陀就不會出世，也不會說法。正因為有這三種情況，佛陀才出世為眾生說法。』 當時，世尊就說了偈語： 『國王的車輛裝飾華麗，佈置得非常奇妙，但時間久了也會顏色褪敗，就像身體最終會衰老一樣。只有真正的佛法不會衰老，因為它會輾轉相傳。可惡的老賊啊，你竟然能破壞如此端正美好的容顏！』
English version: Because of non-negligence, the storehouses are filled. If a king is not negligent, he protects himself and protects all. At that time, the World Honored One spoke in verse: 'Non-negligence is the most excellent, negligence is much criticized; in this life, non-negligence brings great benefit in the next life. Understanding the benefits of this life and the benefits of the next life, knowing both benefits, such a person is called a strong man, and is what the wise should follow.' After the Buddha finished speaking, the monks, having heard the Buddha's teachings, joyfully practiced them. (67) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, King Pasenadi, in a quiet place, pondered: 'There are three things in the world: one is hateful, the second is unlovable, and the third is unforgettable. What is hateful? It is old age. What is unlovable? It is sickness. What is unforgettable? It is death.' After King Pasenadi pondered this, he rose from his seat and went to where the Buddha was, bowed to the Buddha, and sat to one side. He said to the Buddha: 'World Honored One! In a quiet place, I pondered: 'There are three things in the world: one is hateful, the second is unlovable, and the third is unforgettable. What is hateful? It is old age. What is unlovable? It is sickness. What is unforgettable? It is death.' The Buddha said to the king: 'It is so! It is so! These three things are indeed as you say.' The Buddha said: 'Great King! If there were not these three things in the world, the Buddha would not appear in the world, nor would he teach the Dharma. Because there are these three things, the Buddha appears in the world to teach the Dharma to all beings.' At that time, the World Honored One spoke in verse: 'The king's chariot is splendidly adorned, arranged with great wonder, but after a long time, its color will fade, just as the body will eventually grow old. Only the true Dharma does not decay, because it is passed on from one to another. Oh, hateful old thief, you are able to destroy such a beautiful and wonderful appearance!'
。 設壽滿百年， 必入于死徑。 病來奪其力， 老將付與死。 是故常樂禪， 撿心勤精進， 了知生邊際， 勝彼魔軍眾， 度有生死岸。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（六八）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，波斯匿王往詣佛所，頂禮佛足，在一面坐。白佛言：「世尊！佈施之時，應與何處？」佛答王曰：「修佈施者，隨意所樂，佈施于彼。」
王復問佛：「佈施何處，得大果報？」
佛答王曰：「汝問異前。我今問汝，隨汝意答。如出軍陣，欲鬥戰時，如東方有剎利，盛壯有力，然其不能善解兵法，亦復不知善調其身，及以射術，畏憚前敵，生於驚懼，每常先退，不能住其所止之處；射箭不遠，設復射箭，終無所中，不堪處彼大陣之中。大王若鬥戰時，有如此人，王當安慰，汝親近我，當重賞賜。王能爾不？」
王言：「世尊！我實不用如是之人。何以故？鬥戰之時，所不須故。」
「南方有婆羅門，西方有毗舍，北方有首陀，亦復如是。如此人等，王當用不？」
王言：「若鬥戰時，皆所不用
現代漢語譯本：假設壽命能活到一百歲，最終也必然會走向死亡的道路。疾病會奪走人的力量，衰老會將人交付給死亡。因此，應當常常喜好禪定，約束內心，勤奮精進，明瞭生死的界限，戰勝魔軍的侵擾，從而度過生死的彼岸。 佛陀說完這些話后，眾比丘聽聞佛陀的教誨，都歡喜地遵照奉行。 （六八） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，波斯匿王前往佛陀所在的地方，頂禮佛足，然後坐在一旁。他向佛陀說道：『世尊！在佈施的時候，應該佈施給什麼地方呢？』佛陀回答國王說：『修行佈施的人，可以隨自己的意願，佈施給他們喜歡的地方。』 國王又問佛陀：『佈施給什麼地方，能夠得到更大的果報呢？』 佛陀回答國王說：『你問的問題和之前不同了。我現在問你，你隨自己的想法回答。比如在出兵打仗的時候，如果東方有一個剎帝利，他身體強壯有力，但是不擅長兵法，也不懂得如何調理自己的身體，以及射箭的技巧，他畏懼前方的敵人，感到驚恐，總是先退縮，不能堅守自己的位置；射箭也射不遠，即使射箭，也射不中目標，不能在戰場上發揮作用。大王，如果打仗的時候，有這樣的人，你會安慰他，讓他親近你，並給予他重賞嗎？』 國王說：『世尊！我實在不會用這樣的人。為什麼呢？因為打仗的時候，不需要這樣的人。』 『南方有婆羅門，西方有吠舍，北方有首陀羅，情況也和這個人一樣。這樣的人，大王你會用嗎？』 國王說：『如果打仗的時候，這些人我都不用。』
English version: Suppose one lives to be a hundred years old, they will inevitably enter the path of death. Sickness will rob them of their strength, and old age will deliver them to death. Therefore, one should always delight in meditation, restrain the mind, diligently strive forward, understand the boundaries of life and death, overcome the hordes of Mara, and thus cross the shore of life and death. After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully followed them. (Sixty-eight) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, King Pasenadi went to where the Buddha was, bowed at the Buddha's feet, and sat to one side. He said to the Buddha, 'Venerable One! When giving alms, where should one give?' The Buddha replied to the king, 'Those who practice giving alms may give to whomever they please, wherever they like.' The king then asked the Buddha, 'Where does one give alms to receive the greatest reward?' The Buddha replied to the king, 'Your question is different from the previous one. Now I ask you, answer as you see fit. For example, when going to battle, if there is a Kshatriya in the east, strong and powerful, but he is not skilled in military tactics, nor does he know how to condition his body, nor his archery skills, he fears the enemy ahead, feels terrified, always retreats first, cannot hold his position; his arrows do not fly far, and even if he shoots, he does not hit the target, he is not fit to be in the midst of the great battle. O King, if there is such a person when going to battle, would you comfort him, have him close to you, and give him great rewards?' The king said, 'Venerable One! I would certainly not use such a person. Why? Because in battle, such a person is not needed.' 'In the south there is a Brahmin, in the west a Vaishya, and in the north a Shudra, and they are the same. Would you use such people, O King?' The king said, 'If it is for battle, I would not use any of them.'
。」
佛言：「若鬥戰時，東方有剎利來，年在盛壯，身體丁大，驍勇有力，善解兵法，兼知射術，種種諸術，多諸手伎，善能調身，勇於向敵，大膽不懼，心無驚畏，見敵不退，住所住處；彎弓遠射，能中於物，箭不虛發，勇捍直進，能壞大陣。大王若鬥戰時，當用何者？」
王答佛言：「用勇健者。何以故？鬥戰之法，須勇健故。南西北方，亦復如是。」
佛告大王：「如是。大王！若有沙門、婆羅門，五支不具，不任福田。復有五支滿足，堪任福田，施得大果，得大利益，極為熾盛，果報增廣。云何名為具於五支？斷除五蓋。云何斷除五蓋？斷除欲蓋、瞋恚、睡眠、調悔及疑。自知除五欲，名斷除五蓋。云何滿足五支？滿足無學戒、定、慧、解脫、解脫知見。若能滿足如是五支，沙門、婆羅門，施得大果，名大熾然，果報深廣。」
爾時，世尊即說偈言：
「譬如有一人， 驍勇有大力， 兼善解射術， 眾技悉備知。 鬥戰須此人， 當厚賜財寶， 並與其爵賞， 不擇其種姓， 但錄其功勛， 大王應如是。 若能行善者， 柔和修忍辱， 能見四真諦， 得入于聖位
現代漢語譯本 佛說：『如果發生戰爭，東方來了一位剎帝利，正值壯年，體格健壯，驍勇有力，精通兵法，又擅長射箭，各種技藝都掌握，有很多技巧，善於調整身體，勇敢地面對敵人，膽大無畏懼，心中沒有驚慌，見到敵人不會退縮，駐紮在自己的營地；能彎弓遠射，能射中目標，箭無虛發，勇敢地直接衝鋒，能摧毀敵人的大陣。大王，如果發生戰爭，您會用哪種人呢？』 國王回答佛說：『我會用勇猛強健的人。為什麼呢？因為戰爭的法則，需要勇猛強健的人。南方、西方、北方的情況也是如此。』 佛告訴國王說：『是的，大王！如果有沙門、婆羅門，不具備五種條件，就不能成為福田。又有五種條件都具備的，才能成為福田，佈施能得到大的果報，得到大的利益，非常興盛，果報增長廣大。什麼叫做具備五種條件呢？就是斷除五蓋。什麼叫做斷除五蓋呢？就是斷除貪慾的覆蓋、嗔恚的覆蓋、睡眠的覆蓋、掉悔的覆蓋以及疑惑的覆蓋。自己知道已經去除五欲，就叫做斷除五蓋。什麼叫做滿足五種條件呢？就是滿足無學的戒、定、慧、解脫、解脫知見。如果能滿足這五種條件，沙門、婆羅門，佈施能得到大的果報，叫做非常興盛，果報深廣。』 當時，世尊就說了偈語： 『譬如有一個人，驍勇有大力，又精通射箭，各種技藝都具備。戰爭需要這樣的人，應當給予豐厚的財寶，並授予爵位賞賜，不選擇他的種姓，只看他的功勛，大王您應當像這樣。如果能行善的人，柔和地修習忍辱，能見到四種真諦，就能進入聖位。』
English version The Buddha said, 'If there is a battle, and a Kshatriya comes from the east, in his prime, with a strong body, brave and powerful, skilled in military strategy, also good at archery, mastering various skills, having many techniques, good at adjusting his body, bravely facing the enemy, bold and fearless, with no panic in his heart, not retreating when seeing the enemy, stationed in his own camp; able to draw his bow and shoot far, able to hit the target, with no arrow missing, bravely charging straight ahead, able to destroy the enemy's great formation. O King, if there is a battle, which kind of person would you use?' The king replied to the Buddha, 'I would use the brave and strong. Why? Because the law of battle requires the brave and strong. The situation in the south, west, and north is also the same.' The Buddha told the king, 'Yes, O King! If there are Shramanas and Brahmins who do not possess five qualities, they cannot be a field of merit. But those who possess all five qualities can be a field of merit, and giving alms to them will bring great rewards, great benefits, and be extremely prosperous, with the rewards increasing greatly. What are the five qualities? They are the removal of the five hindrances. What is the removal of the five hindrances? It is the removal of the hindrances of desire, anger, sleepiness, restlessness and remorse, and doubt. Knowing that one has removed the five desires is called removing the five hindrances. What is the fulfillment of the five qualities? It is the fulfillment of the non-learning precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. If one can fulfill these five qualities, giving alms to such Shramanas and Brahmins will bring great rewards, which is called extremely prosperous, with deep and vast rewards.' At that time, the World Honored One spoke in verse: 'It is like a person who is brave and has great strength, also skilled in archery, and possesses all kinds of skills. Such a person is needed in battle, and should be given abundant wealth, and granted titles and rewards, without considering his caste, but only his merits. O King, you should be like this. If one can practice good deeds, gently cultivate patience, can see the four noble truths, then one can enter the holy position.'
。 供養黠慧者， 不應擇種姓， 住處悉應有， 飲食並臥具， 如此之供養， 應有具戒者。 于大洪流中， 應作浮囊筏， 並造作橋船， 自渡亦濟他。 安直多聞者， 譬如有密雲， 遍覆於世界， 電光甚赫曜， 雷音聲遠震， 降注于大雨， 土地普沾洽， 眾卉木叢林， 無不蒙潤者。 禾稼既滋茂， 農夫生悅慶， 如是信施主， 多聞能惠施， 無有慳嫉者。 潤澤喻飲食， 勸讓益進與， 如雷音遠震， 譬如降注雨， 大獲于子實。 能修佈施者， 大獲于功德， 后得涅槃樂。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（六九）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，波斯匿王往詣佛所，頂禮佛足，在一面坐。白佛言：「世尊！婆羅門種常生婆羅門家，剎利種常生剎利家不？」
佛告王曰：「汝今不應作如是語。何以故？有四種人：一者從明入明，二者從明入冥，三者從冥入明，四者從冥入冥。何謂從冥入冥？若有眾生生於下賤、貧窮之者，或生魁膾技巧之家，或身羸瘦，其形極黑，聾盲瘖啞，諸根不具，為他作使，不得自在
現代漢語譯本 供養有智慧的人，不應該選擇他們的種姓，住所、飲食和臥具都應該提供，這樣的供養，應該給予持戒的人。 在大洪流中，應該製作浮囊和木筏，並建造橋樑和船隻，自己渡過也幫助他人渡過。 安住于正直且博學的人，就像有濃密的雲彩，遍佈覆蓋世界，電光非常閃耀，雷聲遙遠震動，降下大雨，土地普遍濕潤，各種花草樹木叢林，沒有不被滋潤的。 莊稼因此茂盛，農夫感到喜悅和慶幸，就像這樣，有信心的施主，博學且能佈施，沒有吝嗇和嫉妒。 滋潤就像飲食，勸導和給予能使人進步，就像雷聲遙遠震動，就像降下大雨，能獲得豐碩的果實。能修行佈施的人，能獲得巨大的功德，最終獲得涅槃的快樂。 佛陀說完這些話，眾比丘聽了佛陀所說，歡喜地奉行。 （六九） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，波斯匿王前往佛陀所在的地方，頂禮佛足，在一旁坐下。他問佛陀：『世尊！婆羅門種姓的人總是出生在婆羅門家庭，剎帝利種姓的人總是出生在剎帝利家庭嗎？』 佛陀告訴國王說：『你不應該這樣說。為什麼呢？有四種人：第一種是從光明走向光明，第二種是從光明走向黑暗，第三種是從黑暗走向光明，第四種是從黑暗走向黑暗。什麼是從黑暗走向黑暗呢？如果有的眾生出生在卑賤、貧窮的人家，或者出生在屠夫、工匠的家庭，或者身體瘦弱，形體極黑，聾啞失明，諸根不全，為他人做奴僕，不得自由。』
English version To offer to the wise, one should not choose their caste. Lodging, food, and bedding should all be provided. Such offerings should be given to those who uphold the precepts. In a great flood, one should make floats and rafts, and build bridges and boats, to cross oneself and help others cross. To dwell with the upright and learned is like having dense clouds, covering the world, with lightning flashing brightly, thunder rumbling far away, and heavy rain falling, so that the land is universally moistened, and all the flowers, plants, trees, and forests are nourished. The crops thus flourish, and the farmers feel joy and happiness. Likewise, a faithful donor, learned and generous, is without stinginess or jealousy. Nourishment is like food and drink. Encouragement and giving lead to progress, like thunder rumbling far away, like heavy rain falling, one can obtain abundant fruit. Those who practice giving can obtain great merit and ultimately attain the bliss of Nirvana. After the Buddha spoke these words, the monks, having heard what the Buddha said, joyfully practiced accordingly. (69) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, King Pasenadi went to where the Buddha was, bowed at the Buddha's feet, and sat to one side. He asked the Buddha: 'Venerable One! Do Brahmins always come from Brahmin families, and Kshatriyas always come from Kshatriya families?' The Buddha told the king: 'You should not speak like that. Why? There are four kinds of people: the first goes from light to light, the second goes from light to darkness, the third goes from darkness to light, and the fourth goes from darkness to darkness. What is going from darkness to darkness? If some beings are born into lowly, poor families, or into the families of butchers or craftsmen, or are weak, extremely dark in complexion, deaf, mute, blind, with incomplete faculties, working as servants for others, without freedom.'
。如此之人，或身行惡業，或口作惡業，或心念不善，身壞命終，墮于地獄，是名從冥入冥。如從廁出，復入一廁，我說此人從冥入冥。
「若如此人，生於下賤及魁膾技巧，或身羸瘦，其形極黑，聾盲瘖啞，諸根不具，為他走使，不得自在，是名為冥。若如此人，能身行善，能口行善，能意行善，身壞命終，得生天上。如此人從地而起，得升于床。從床而起，得乘于車。從車而起，得乘于馬。從馬而起，得乘于象。從象而起，得升宮殿。以是緣故，我說從冥入明。
「何謂從明入冥？若有人生於剎利家，或復生于婆羅門家，或生大長者家，多饒財寶，巨富無量，庫藏盈溢，多諸僕從，輔相大臣，親友眷屬，亦甚眾多，身形端正，有大威力，如是之人，是名為明。若此之人，身行惡業，口行惡業，意行惡業，身壞命終，墮于地獄。如人從宮殿下墮于象上，從象上下而乘于馬，從馬上下而乘于車，從車上下而坐于床，從床而下墮落於地，從地而墮墜于糞坑，我說此人從明入冥。
「何謂從明入明？若有人生於剎利大婆羅門家，或生長者，多饒財寶，巨富無量，庫藏盈溢，多諸僕從，輔相大臣，親友眷屬，亦甚眾多，身形端正，有大威力，此名為明
現代漢語譯本：像這樣的人，如果身體做惡事，或者口裡說惡語，或者心裡想不好的事情，那麼在身死命終之後，就會墮入地獄，這叫做從黑暗進入黑暗。就像從廁所出來，又進入另一個廁所一樣，我說這種人是從黑暗進入黑暗。 如果像這樣的人，出生在卑賤的屠夫或劊子手的家庭，或者身體瘦弱，形體極其黝黑，又聾又盲又啞，各種器官都不健全，只能給別人當奴僕，不能自由自在，這叫做處於黑暗之中。如果這樣的人，能夠身體行善，口裡說善語，心裡想善事，那麼在身死命終之後，就能升到天上。這樣的人就像從地上起來，可以升到床上。從床上起來，可以坐上車子。從車子上起來，可以騎上馬。從馬上起來，可以騎上大象。從大象上下來，可以升入宮殿。因為這個緣故，我說這是從黑暗進入光明。 什麼叫做從光明進入黑暗呢？如果有人出生在剎帝利（貴族）家庭，或者出生在婆羅門（祭司）家庭，或者出生在大富豪的家庭，擁有很多財富，極其富有，倉庫里堆滿了財寶，有很多僕人，有輔佐的大臣，親戚朋友也很多，身體端正，有很大的威望，這樣的人，叫做處於光明之中。如果這樣的人，身體做惡事，口裡說惡語，心裡想惡事，那麼在身死命終之後，就會墮入地獄。就像一個人從宮殿上掉到大象上，從大象上下來騎到馬上，從馬上下來坐到車上，從車上下來坐到床上，從床上掉到地上，從地上掉到糞坑裡一樣，我說這種人是從光明進入黑暗。 什麼叫做從光明進入光明呢？如果有人出生在剎帝利或婆羅門家庭，或者出生在富豪家庭，擁有很多財富，極其富有，倉庫里堆滿了財寶，有很多僕人，有輔佐的大臣，親戚朋友也很多，身體端正，有很大的威望，這樣的人，叫做處於光明之中。
English version: Such a person, if they commit evil deeds with their body, or speak evil words with their mouth, or think unwholesome thoughts in their mind, will, upon the destruction of their body and the end of their life, fall into hell. This is called going from darkness into darkness. It's like coming out of one toilet and entering another; I say this person goes from darkness into darkness. If such a person is born into a family of lowly butchers or executioners, or is physically weak and emaciated, with an extremely dark complexion, deaf, blind, and mute, with all their faculties impaired, forced to be a servant for others, unable to be free, this is called being in darkness. If such a person is able to do good deeds with their body, speak good words with their mouth, and think good thoughts in their mind, then upon the destruction of their body and the end of their life, they will be reborn in heaven. Such a person is like rising from the ground to a bed. From the bed, they rise to a carriage. From the carriage, they rise to a horse. From the horse, they rise to an elephant. From the elephant, they rise to a palace. For this reason, I say this is going from darkness into light. What is meant by going from light into darkness? If someone is born into a Kshatriya (noble) family, or a Brahmin (priest) family, or a wealthy merchant's family, possessing great wealth, immeasurable riches, overflowing storehouses, many servants, supporting ministers, and numerous relatives and friends, with a handsome appearance and great power, such a person is called being in light. If this person commits evil deeds with their body, speaks evil words with their mouth, and thinks evil thoughts in their mind, then upon the destruction of their body and the end of their life, they will fall into hell. It's like a person falling from a palace onto an elephant, from the elephant down to a horse, from the horse down to a carriage, from the carriage down to a bed, from the bed down to the ground, and from the ground falling into a cesspool. I say this person goes from light into darkness. What is meant by going from light into light? If someone is born into a Kshatriya or Brahmin family, or a wealthy family, possessing great wealth, immeasurable riches, overflowing storehouses, many servants, supporting ministers, and numerous relatives and friends, with a handsome appearance and great power, such a person is called being in light.
。如此之人，身行善業，口行善業，意行善業，身壞命終，得生天上。如似從一宮殿至於宮殿，從象至象，從馬至馬，從車至車，從床至床。如此之人，我說從明入明。」
爾時，世尊即說偈言：
「大王汝當知， 貧窮不信者， 瞋恚懷嫉妒， 恒起惡覺觀。 邪見無恭敬， 沙門婆羅門， 持戒及多聞， 見則加罵辱。 設有少財物， 無有奉施心， 毀罵施與者。 如此之業緣， 必墮于地獄， 是業墮地獄， 名從闇入闇。 大王今當知， 貧窮好施者， 有信無瞋恚， 慚愧而好施， 沙門婆羅門， 持戒及多聞， 起敬禮問訊， 常行正善行， 自施贊施者， 受者亦讚歎。 如是至後世， 生三十三天， 此名從此闇， 將入于明處。 大王又當知， 大富而不信， 心常懷瞋恚， 常起貪嫉妒， 邪見不恭敬， 沙門婆羅門， 持戒及多聞， 見則加罵辱， 無有奉施心。 從此而命終， 墮于惡地獄， 名從明入闇。 大王又當知， 大富信無瞋， 慚愧得具足， 能捨大慳心， 沙門婆羅門， 持戒及多聞， 起敬而問訊， 常行於正善， 自施贊施者， 受者所嘆譽
現代漢語譯本：這樣的人，身體力行善事，口中說善言，心中想善念，當他身壞命終時，便會升到天界。就像從一座宮殿到另一座宮殿，從一頭大象到另一頭大象，從一匹馬到另一匹馬，從一輛車到另一輛車，從一張床到另一張床。這樣的人，我說他們是從光明走向光明。 當時，世尊就說了偈語： 『大王你應當知道，貧窮又不相信因果的人，心中充滿嗔恨和嫉妒，經常產生惡念。他們持有邪見，對沙門和婆羅門這些持戒和博學的人，不恭敬，反而加以辱罵。即使有少許財物，也沒有佈施的心，還會譭謗那些樂於佈施的人。這樣的行為，必定會墮入地獄，這種因果就是從黑暗走向黑暗。大王你現在應當知道，貧窮但樂於佈施的人，有信仰，沒有嗔恨心，有慚愧心並且樂於佈施。他們對沙門和婆羅門這些持戒和博學的人，會恭敬地行禮問候，經常做正當的善事，自己佈施也讚歎佈施的人，接受佈施的人也讚歎他們。這樣的人，在來世會生到三十三天，這叫做從黑暗走向光明。 大王你又應當知道，富有卻不相信因果的人，心中常常懷有嗔恨，經常產生貪婪和嫉妒，持有邪見，對沙門和婆羅門這些持戒和博學的人，不恭敬，反而加以辱罵，沒有佈施的心。這樣的人，當他命終時，會墮入惡道地獄，這叫做從光明走向黑暗。大王你又應當知道，富有且相信因果的人，沒有嗔恨心，有慚愧心，能夠捨棄慳吝的心，對沙門和婆羅門這些持戒和博學的人，會恭敬地行禮問候，經常做正當的善事，自己佈施也讚歎佈施的人，接受佈施的人也讚歎他們。
English version: Such a person, whose actions are good, whose words are good, and whose thoughts are good, upon the dissolution of their body and the end of their life, will be reborn in the heavens. It is like going from one palace to another, from one elephant to another, from one horse to another, from one chariot to another, from one bed to another. Such a person, I say, goes from light into light. At that time, the World Honored One spoke in verse: 'Great King, you should know that the poor who do not believe, harbor anger and jealousy, and constantly give rise to evil thoughts. They hold wrong views, and towards the ascetics and Brahmins who uphold precepts and are learned, they are disrespectful and even hurl insults. Even if they have a little wealth, they have no intention to give, and they slander those who do give. Such actions will surely lead to hell; this karma of falling into hell is called going from darkness into darkness. Great King, now you should know that the poor who are generous, have faith, are without anger, are ashamed and generous. Towards the ascetics and Brahmins who uphold precepts and are learned, they respectfully greet and inquire, constantly practice righteous good deeds, give themselves and praise those who give, and those who receive also praise them. Such people, in their next life, will be born in the Thirty-three Heavens; this is called going from darkness into light. Great King, you should also know that the rich who do not believe, always harbor anger in their hearts, constantly give rise to greed and jealousy, hold wrong views, and towards the ascetics and Brahmins who uphold precepts and are learned, they are disrespectful and even hurl insults, and have no intention to give. When they die, they will fall into the evil hells; this is called going from light into darkness. Great King, you should also know that the rich who believe, are without anger, are full of shame, are able to give up their miserly hearts, and towards the ascetics and Brahmins who uphold precepts and are learned, they respectfully greet and inquire, constantly practice righteous good deeds, give themselves and praise those who give, and those who receive also praise them.'
。 舍此身命已， 以是果報故， 生三十三天， 此名從於明， 而入于明處。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（七〇）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。波斯匿王于日中時，乘駕輦輿，往詣佛所，身體塵坌。爾時，世尊而問王言：「大王！何故以日中來至於此，身體塵坌？」
王白佛言：「世尊！國事廣大，眾務猥多，斷理庶訖，來詣佛所，以是之故，身體坌塵。」
佛言：「大王！我今問汝，隨汝意答。大王！譬如有人從東方來，稟性正直，未曾虛欺，為眾所信。設語王言：『今者東方有大石山，上連於天，下連於地。從東方來，其所歷處所，有林卉有生之類，悉皆摧碎。』南西北方，亦復如是，皆為眾人，深生信心，亦相謂言：『今者四方有大石山，一時俱至，又無孔穴可逃避處，天龍人鬼，有生之類，咸皆碎滅，甚可怖畏。』」佛告王曰：「當於爾時，設何方計而得免難？」
王言：「世尊！當爾之時，更無方計，唯信佛法，修行真行，更無餘方。」
佛言：「大王！如王所說，乃至除信佛法，更無餘計
現代漢語譯本：'捨棄這身軀性命之後，因為這樣的果報，便能往生到三十三天，這叫做從光明走向光明之處。' 現代漢語譯本：'佛陀說完這些話后，眾比丘聽聞佛陀所說，都歡喜地奉行。' 現代漢語譯本：'（七〇）' 現代漢語譯本：'我是這樣聽說的：' 現代漢語譯本：'一時，佛陀在舍衛國的祇樹給孤獨園。波斯匿王在中午時分，乘坐輦車，前往佛陀所在之處，身上沾滿了塵土。當時，世尊問國王說：『大王！為何在中午時分來到這裡，身上沾滿了塵土？』' 現代漢語譯本：'國王稟告佛陀說：『世尊！國家事務繁多，政務繁忙，處理完各種事務后，才來拜見佛陀，因此身上沾滿了塵土。』' 現代漢語譯本：'佛陀說：『大王！我現在問你，你隨自己的想法回答。大王！譬如有一個人從東方來，天性正直，從不虛假欺騙，為眾人所信任。假設他告訴國王說：『現在東方有一座巨大的石山，上連天，下連地。從東方而來，它所經過的地方，所有的樹林花草和有生命的生物，都被摧毀。』南方、西方、北方，也都是這樣，大家都深信不疑，也互相告知說：『現在四方都有巨大的石山，同時到來，又沒有孔穴可以逃避，天龍人鬼，所有有生命的生物，都會被摧毀，非常可怕。』」佛陀告訴國王說：『在那個時候，有什麼辦法可以避免災難？』' 現代漢語譯本：'國王說：『世尊！在那個時候，沒有其他辦法，只有相信佛法，修行真正的行為，沒有其他方法。』' 現代漢語譯本：'佛陀說：『大王！正如你所說，除了相信佛法，沒有其他辦法。'
English version: 'Having given up this body and life, because of this karmic result, one will be reborn in the Thirty-three Heavens. This is called going from light to a place of light.' English version: 'After the Buddha spoke these words, the monks, having heard what the Buddha said, joyfully practiced accordingly.' English version: '(70)' English version: 'Thus have I heard:' English version: 'At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. King Pasenadi, at midday, rode in his carriage to where the Buddha was, his body covered in dust. At that time, the World Honored One asked the king, 『Great King! Why have you come here at midday, with your body covered in dust?』' English version: 'The king reported to the Buddha, 『World Honored One! The affairs of the state are vast, and the duties are numerous. After finishing dealing with various matters, I came to see the Buddha, and therefore my body is covered in dust.』' English version: 'The Buddha said, 『Great King! I will now ask you, and you may answer as you see fit. Great King! Suppose there is a person who comes from the east, who is honest by nature, never deceitful, and trusted by all. Suppose he tells the king, 『Now in the east there is a great stone mountain, reaching up to the sky and down to the earth. Coming from the east, wherever it passes, all the forests, plants, and living beings are crushed.』 The south, west, and north are the same. Everyone deeply believes this, and they also tell each other, 『Now there are great stone mountains from all four directions, arriving at the same time, and there are no holes to escape. Gods, dragons, humans, ghosts, and all living beings will be crushed, which is very frightening.』' The Buddha told the king, 『At that time, what method would there be to avoid the disaster?』' English version: 'The king said, 『World Honored One! At that time, there is no other method, only to believe in the Buddha's teachings, practice true conduct, and there is no other way.』' English version: 'The Buddha said, 『Great King! Just as you have said, there is no other way except to believe in the Buddha's teachings.』'
。大王！何故作如是語？」
波斯匿王白佛言：「世尊！設如灌頂受王位者，像兵、馬兵、車兵、步兵，各嚴戰具，如此大山，無可共鬥，刀箭弓槊，無可用處。若以咒術，錢財貢獻，如此之事，無如之何，亦復無有求名捔力諍勝之處。是故世尊！我言應修善法，遠離虛妄，除信佛法，更無餘計。」
佛言：「如是大王！如是大王！老山能壞壯年盛色，病山能壞一切強健，死山能壞一切壽命，衰耗之山能壞一切榮華富貴，妻子喪沒，眷屬分離，錢財亡失。大王！有如是四方碎壞世間，隨逐於人，實如汝言，唯有修行真法，除于佛法，更無餘計。」
爾時，世尊即說頌曰：
「譬如四方有大山， 廣大深厚無涯際， 從四面來一時至， 慞惶奔走無避處， 像車馬兵不能拒， 咒術財寶不能卻， 如是大王無常山， 老病死山衰滅山， 殘滅一切有生類， 剎利首陀婆羅門， 乃至下賤真陀羅， 在家出家修梵行， 及以全戒至毀禁， 悉皆殘滅無遺余。 是以智人應修善， 尊崇三寶行眾福， 身口及意常清凈， 現得名譽後生天。」
佛說是已，諸比丘聞佛所說，歡喜奉行
『大王！您為何說這樣的話？』 波斯匿王對佛說：『世尊！假設像灌頂一樣接受王位的人，即使有象兵、馬兵、車兵、步兵，各自裝備精良的戰具，面對如此巨大的山，也無法與之戰鬥，刀箭弓矛都無用武之地。如果用咒術、錢財供奉，對於這樣的情況，也無能為力，更沒有爭名奪利、爭強好勝的地方。所以，世尊！我說應該修習善法，遠離虛妄，除了信仰佛法，沒有其他辦法。』 佛說：『大王，您說得對！您說得對！衰老之山能摧毀壯年盛貌，疾病之山能摧毀一切強健，死亡之山能摧毀一切壽命，衰敗之山能摧毀一切榮華富貴，妻子喪亡，眷屬分離，錢財散失。大王！有這四方摧毀世間的大山，緊隨人們而來，確實如您所說，只有修行真正的佛法，除此之外，別無他法。』 當時，世尊即說偈頌： 『譬如四方有大山，廣大深厚無邊際，從四面來一時至，驚慌奔走無處避，像車馬兵不能擋，咒術財寶不能退，如此大王無常山，老病死山衰滅山，摧殘一切有生類，剎帝利首陀婆羅門，乃至旃陀羅，在家出家修梵行，以及持戒到毀戒，全部摧殘無遺余。因此智者應修善，尊崇三寶行眾福，身口意常保清凈，現世得名譽後生天。』 佛說完這些話，眾比丘聽了佛的教誨，歡喜奉行。
'Great King! Why do you speak such words?' King Pasenadi said to the Buddha, 'World Honored One! Suppose someone who has been consecrated to the throne, even with elephant soldiers, horse soldiers, chariot soldiers, and foot soldiers, each equipped with well-prepared weapons, facing such a great mountain, they would be unable to fight it. Swords, arrows, bows, and spears would be useless. If one were to use incantations or offer wealth, there would be nothing they could do in such a situation, and there would be no place to seek fame, compete for power, or strive for victory. Therefore, World Honored One! I say that one should cultivate good deeds, stay away from falsehood, and apart from believing in the Buddha's teachings, there is no other way.' The Buddha said, 'Great King, you are right! You are right! The mountain of old age can destroy the vigor of youth, the mountain of sickness can destroy all strength, the mountain of death can destroy all life, and the mountain of decay can destroy all glory and wealth, with wives and children dying, relatives separating, and wealth being lost. Great King! There are these four mountains that destroy the world, following people closely. Indeed, as you said, only by practicing the true Dharma, apart from the Buddha's teachings, is there no other way.' At that time, the World Honored One spoke this verse: 'It is like great mountains in four directions, vast, deep, and boundless, coming from all four sides at once, causing panic and nowhere to escape. Elephant chariots and horse soldiers cannot resist, incantations and treasures cannot repel them. Such is the mountain of impermanence, the mountain of old age, sickness, and death, the mountain of decay, destroying all living beings, Kshatriyas, Shudras, Brahmins, even Chandalas, those who are householders and those who have left home to practice the Brahma-faring, and those who uphold precepts to those who break them, all are destroyed without remainder. Therefore, the wise should cultivate good deeds, respect the Three Jewels, and practice many blessings, keeping body, speech, and mind always pure, gaining fame in this life and being reborn in heaven.' After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully practiced them.
。
（七一）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，波斯匿王往詣佛所，稽首佛足，在一面坐。時，祇洹中有長髮梵志七人，復有裸形尼干七人，復有一衣外道七人，身皆長大。波斯匿王見諸外道在祇洹中，經行彷徉。時，波斯匿王從坐而起，合掌敬心，向諸外道，自說：「我是波斯匿王。」如是三說。佛告波斯匿王：「何故見此長髮裸形一衣之人如此恭敬？」
王言：「世尊！我國有此三人，阿羅漢中，名為最勝。」
佛告王言：「汝不善知他心所趣，云何知是羅漢非羅漢也？如共久處，用意觀察，爾乃可知。持戒破戒，雖復久處，聰智慧知，愚者不知。若其父母，親里眷屬，有死亡者，可分別知。若無此事，難可了知。若遭厄難，為人強逼，令行殺害。或為女人私處逼迫，而不犯戒。可知堅實。隨逐觀察，乃能可知，凈行不凈，欲試其智，聽其所說，唯有智者，善能分別。唯有智人，久處共住，爾乃可知。」
王即贊佛言：「善哉！世尊！如佛所說，久處共住，爾乃可知。持戒破戒，臨難別人，觀察其行，知凈不凈，講說議論，乃別其智凡，此上說有智慧知，愚者不知。久處乃知，非可卒知
現代漢語譯本： （七一） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，波斯匿王前往佛陀所在的地方，頂禮佛足，然後在一旁坐下。當時，祇洹園中有七位長髮梵志，又有七位裸形尼干，還有七位穿一件衣服的外道，他們都身材高大。波斯匿王看到這些外道在祇洹園中來回走動。當時，波斯匿王從座位上站起來，合掌恭敬地向這些外道，自稱說：『我是波斯匿王。』這樣說了三次。佛陀告訴波斯匿王：『你為什麼見到這些長髮、裸形、穿一件衣服的人如此恭敬？』 波斯匿王說：『世尊！我國有這三種人，在阿羅漢中，被認為是最高勝的。』 佛陀告訴波斯匿王：『你不能很好地瞭解他人內心的想法，怎麼能知道他們是阿羅漢還是不是阿羅漢呢？如果長期相處，用心觀察，才能知道。持戒還是破戒，即使長期相處，聰明的人才能知道，愚笨的人不知道。如果他們的父母、親戚、眷屬有人去世，可以分辨出來。如果沒有這些事，很難了解。如果遭遇災難，被人強迫，讓他們去殺人。或者被女人私下逼迫，而不犯戒。才能知道他們是否堅定。跟隨觀察，才能知道他們是否清凈。想要測試他們的智慧，聽他們所說的話，只有聰明的人，才能善於分辨。只有聰明的人，長期相處，才能知道。』 波斯匿王立即讚歎佛陀說：『說得好啊！世尊！正如佛陀所說，長期相處，才能知道。持戒還是破戒，在危難時才能分辨，觀察他們的行為，才能知道是否清凈，聽他們的講說議論，才能分辨他們的智慧。以上所說，有智慧的人才能知道，愚笨的人不知道。長期相處才能知道，不是一下子就能知道的。』
English version: (71) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. At that time, King Pasenadi went to where the Buddha was, bowed at the Buddha's feet, and sat down to one side. At that time, in the Jeta Grove, there were seven long-haired Brahmins, seven naked ascetics, and seven ascetics wearing only one garment, all of whom were tall. King Pasenadi saw these ascetics walking back and forth in the Jeta Grove. Then, King Pasenadi rose from his seat, folded his palms respectfully towards the ascetics, and proclaimed, 'I am King Pasenadi.' He said this three times. The Buddha said to King Pasenadi, 'Why do you show such respect to these long-haired, naked, and one-garment people?' The king said, 'Venerable One, in my country, these three types of people are considered the most superior among the Arhats.' The Buddha said to the king, 'You do not understand the inclinations of others' minds well. How can you know whether they are Arhats or not? Only through long association and careful observation can one know. Whether they keep or break the precepts, even after a long time, only the wise can know, not the foolish. If their parents, relatives, or family members die, one can discern. If not for such events, it is difficult to know. If they encounter hardship, are forced to kill, or are privately pressured by women and do not break the precepts, then one can know their steadfastness. Only through following and observing can one know whether their conduct is pure or impure. To test their wisdom, listen to what they say; only the wise can discern well. Only the wise, through long association, can know.' The king immediately praised the Buddha, saying, 'Excellent, Venerable One! As the Buddha has said, only through long association can one know. Whether they keep or break the precepts, one can discern in times of difficulty. By observing their conduct, one can know whether it is pure or impure. By listening to their discussions, one can discern their wisdom. As said above, only the wise can know, not the foolish. Only through long association can one know, not immediately.'
。何以故？我所使人，亦使著如是形服，使遠至他國，察彼國中，或經八月，或至十月，作種種事已，還來歸國。五欲自恣，一切所作，如前無異。是以知佛所說實是善說。」王又白言：「世尊！我亦先知有如是事，但卒不觀察，便起恭敬。」
爾時，世尊即說偈言：
「不以見色貌， 而可觀察知， 若卒見人時， 不可即便信。 相貌似羅漢， 實不攝諸根， 形貌種種行， 都不可分別。 如似涂耳鐺， 亦復如涂錢， 愚者謂是金， 其內實是銅。 如是諸人等， 癡闇無所知， 外相似賢善， 內心實毒惡。 行時多將從， 表于賢勝者。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（七二）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，有五國王共集一處，各相謂言：「五欲之中，何者最妙？」一王說曰：「色為第一。」次王說言：「聲為第一。」次王說言：「味為第一。」第四王言：「香為第一。」第五王言：「細滑第一。」諸王心意，人各不同，各見第一，乃相謂言：「我等心意，所美不同，各競其理，可詣佛所，稟受分別。」波斯匿王而為上首，共詣佛所。五王爾時禮佛足已，在一面立
現代漢語譯本：這是什麼原因呢？我派遣的人，也讓他們穿戴這樣的服飾，讓他們遠行到其他國家，去觀察那個國家的情況，或許經過八個月，或許到十個月，做完各種事情后，再返回到自己的國家。他們放縱於五欲，一切所作所為，和之前沒有任何區別。因此，我知道佛所說的是真實而正確的道理。』國王又說道：『世尊！我也早就知道有這樣的事情，只是沒有仔細觀察，就產生了恭敬之心。』 當時，世尊就說了偈語： 『不能只憑外貌來觀察瞭解一個人，如果突然見到一個人，不能立刻就相信他。 外表看起來像羅漢，實際上並沒有約束自己的感官。 外形和行為多種多樣，都不能用來分別判斷。 就像塗了金的耳環，也像塗了金的錢幣，愚蠢的人以為是金子，其實裡面是銅。 這些人也是這樣，愚昧無知，外表看起來賢良善良，內心卻充滿毒惡。 出行時喜歡帶著許多隨從，以此來顯示自己比別人賢能。』 佛說完這些話后，眾比丘聽了佛的教誨，歡喜地奉行。 （七二） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有五位國王聚集在一起，各自說道：『在五欲之中，哪一種最為美妙？』一位國王說：『色慾是第一。』另一位國王說：『聲欲是第一。』又一位國王說：『味欲是第一。』第四位國王說：『香欲是第一。』第五位國王說：『觸欲是第一。』各位國王的想法各不相同，都認為自己所說是第一，於是互相說道：『我們各自的想法不同，都堅持自己的道理，可以一起去佛陀那裡，請他來為我們分辨。』波斯匿王作為首領，一起前往佛陀那裡。五位國王當時禮拜佛足后，站在一旁。
English version: Why is that? The people I send also wear such attire, and I send them far to other countries to observe the situation there. Perhaps after eight months, or even ten months, having completed various tasks, they return to their own country. They indulge in the five desires, and everything they do is no different from before. Therefore, I know that what the Buddha says is true and correct.』 The king also said, 『World Honored One! I also knew about such things long ago, but I did not observe them carefully, and thus developed respect.』 At that time, the World Honored One spoke in verse: 『One cannot understand a person simply by observing their appearance. If you suddenly see someone, you cannot immediately believe them. They may look like an Arhat, but in reality, they do not restrain their senses. Appearances and behaviors are diverse, and cannot be used to judge. Like a gold-plated earring, or a gold-plated coin, the foolish think it is gold, but inside it is copper. These people are also like this, ignorant and unknowing. Outwardly they appear virtuous and kind, but inwardly they are full of poison and evil. When they travel, they like to bring many followers, to show that they are more virtuous than others.』 After the Buddha finished speaking, the monks, having heard the Buddha's teachings, joyfully practiced them. (72) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, five kings gathered together and each said, 『Among the five desires, which is the most wonderful?』 One king said, 『The desire for form is the first.』 Another king said, 『The desire for sound is the first.』 Yet another king said, 『The desire for taste is the first.』 The fourth king said, 『The desire for fragrance is the first.』 The fifth king said, 『The desire for touch is the first.』 The kings』 thoughts were different, each thinking their own was the first. So they said to each other, 『Our thoughts are different, and we each insist on our own reasoning. We can go to the Buddha together and ask him to distinguish for us.』 King Pasenadi, as the leader, went to the Buddha together. The five kings then bowed at the Buddha's feet and stood to one side.
。白佛言：「世尊！我等五王私共議論五欲之中，何者第一？一王說言，色為第一。如此五王，所說不同，各稱第一。所說不同故，來詣佛所，咨問斯義，何者第一？」
佛說：「若於色中，取其像貌，心意封著，稱適其意。當於爾時，設有妙色勝於此者，但以所著為勝，不顧色妙。聲香味觸，亦復如是，乃至於觸受，其相貌心意計著，以為最勝。」
爾時，有一婆羅門名曰卑嶷，即從坐起，偏袒右肩，右膝著地，合掌向佛，白言：「世尊！欲有所說，唯愿聽許。」佛告卑嶷：「宜知是時。」
卑嶷即說偈言：
「央伽大王畜寶鎧， 摩竭提主得大利， 佛出其國最上寶， 名稱普聞如山王。 譬如蓮華新敷榮， 光映泉池香遍至， 佛亦如日處虛空， 光明周普照世界。 諦視如來智慧力， 猶如猛火炎熾盛， 開諸眼目作大明， 諸有疑惑來稟化， 一切悉得決所疑。」
五王皆讚美偈訖，各以上衣以用賞之。爾時，五王聞佛所說，皆大歡喜，從坐而去。王去已后，卑嶷合掌向佛，即以五衣奉上于佛，唯愿納受，佛即納受。
佛說是已，諸比丘聞佛所說，歡喜奉行。
（七三）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：白佛說：『世尊！我們五位國王私下裡共同討論，在五種慾望之中，哪一種最為重要？一位國王說，色慾最為重要。這五位國王，所說的都不相同，各自認為自己所說是最重要的。因為所說不同，所以來到佛這裡，請教這個道理，哪一種才是最重要的？』 佛說：『如果對於色慾，執著於它的外貌，心意被它束縛，認為它符合自己的心意。當這個時候，即使有更美好的顏色勝過它，也因為執著于自己所喜歡的，而不顧及其他美好的顏色。聲、香、味、觸，也是如此，乃至對於觸覺的感受，執著於它的外貌，心意被它束縛，認為它是最美好的。』 當時，有一位婆羅門名叫卑嶷，立刻從座位上站起來，袒露右肩，右膝跪地，合掌向佛，說道：『世尊！我有些話想說，希望您能允許。』佛告訴卑嶷：『現在是時候了，你可以說。』 卑嶷就說了偈語： 『央伽大王擁有寶貴的鎧甲，摩竭提國王獲得了巨大的利益，佛陀出現在他的國家，是最珍貴的寶物，他的名聲像山王一樣廣為人知。 譬如新開的蓮花，光彩照耀著泉池，香氣四處飄散，佛陀也像太陽一樣在空中，光明普照整個世界。 仔細觀察如來的智慧力量，就像猛烈的火焰一樣熾盛，開啟眾人的眼睛，帶來光明，所有有疑惑的人都來請教，一切疑惑都能得到解決。』 五位國王都讚美偈語完畢，各自用自己的上衣來賞賜他。當時，五位國王聽了佛所說的話，都非常高興，從座位上離開了。國王們離開之後，卑嶷合掌向佛，立刻將五件衣服奉獻給佛，希望佛能接受，佛就接受了。 佛說完這些話后，眾比丘聽了佛所說的話，都歡喜地奉行。 （七三） 如是我聞： 一時，佛在舍衛國祇樹給孤獨園。
English version: The white Buddha said, 'World Honored One! We five kings privately discussed among ourselves which of the five desires is the most important. One king said that form is the most important. These five kings, their opinions differ, each claiming their own is the most important. Because their opinions differ, they have come to the Buddha to inquire about this meaning, which one is the most important?' The Buddha said, 'If one is attached to the appearance of form, their mind is bound by it, and they consider it to be in accordance with their own desires. At that time, even if there is a more beautiful form that surpasses it, they will still consider the one they are attached to as superior, disregarding the other beautiful forms. The same is true for sound, smell, taste, and touch, even to the feeling of touch, they are attached to its appearance, their mind is bound by it, and they consider it to be the most superior.' At that time, there was a Brahmin named Biyi, who immediately rose from his seat, bared his right shoulder, knelt on his right knee, put his palms together towards the Buddha, and said, 'World Honored One! I have something to say, I hope you will allow it.' The Buddha told Biyi, 'It is the right time, you may speak.' Biyi then spoke in verse: 'King Anga possesses precious armor, the ruler of Magadha has obtained great benefits, the Buddha appeared in his country, the most precious treasure, his name is widely known like a mountain king. Like a newly blooming lotus flower, its light shines on the spring pool, its fragrance spreads everywhere, the Buddha is also like the sun in the sky, his light illuminates the whole world. Carefully observe the wisdom power of the Tathagata, it is like a raging fire, opening the eyes of all, bringing great light, all those who have doubts come to seek guidance, and all doubts can be resolved.' The five kings all praised the verses, and each used their own upper garment to reward him. At that time, the five kings heard what the Buddha said, and they were all very happy, and they left their seats. After the kings left, Biyi put his palms together towards the Buddha, and immediately offered five garments to the Buddha, hoping that the Buddha would accept them, and the Buddha accepted them. After the Buddha finished speaking, the monks heard what the Buddha said, and they joyfully practiced it. (73) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in the country of Shravasti.
。爾時，波斯匿王身體肥大，喘息極粗，往詣佛所，頂禮佛足，在一面坐。佛告王言：「王今身體極為重大，至於動轉，出入息時，極為大難。」
王白佛言：「如是，如是。如世尊教，今患此身，以為慚愧，用自譏呵。」
爾時，世尊即說偈言：
「夫人常當自憶念， 若得飲食應知量， 身體輕便受苦少， 正得消化護命長。」
爾時，烏帶摩納在於眾中。王告摩納言：「汝能受持此偈，於我食時，常能為我誦此偈不？若能誦者，我當賞汝日百金錢，我之所食常當聽汝先我前食。」烏帶摩納爾時答言：「我能。」佛重為波斯匿王種種說法，示教利喜，默然而住。波斯匿王禮佛而退，烏帶摩納小在後住，受持此偈。佛告摩納：「王若食時，恒為王說如此上偈。」
爾時，波斯匿王日日減食，身體日日轉小，漸得輕便。波斯匿王后至佛所，身體輕便，轉得端正。白佛言：「世尊！我於今者奉佛敕教，現身之中受無量樂。南無佛、婆伽婆、至真、等正覺！知我現報現前利益，由節食故。」
得勝、毀壞、從佛教 一法、福田、可厭患 明闇、石山、著一衣 諸王、喘息名跋瞿
（七四）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：當時，波斯匿王身體肥胖，喘氣非常粗重，來到佛陀那裡，頂禮佛足，在一旁坐下。佛陀告訴國王說：『你現在的身體非常沉重，以至於行動、呼吸時都非常困難。』 國王對佛陀說：『是的，是的。正如世尊所教導的，我現在為這個身體感到慚愧，並因此自我責備。』 當時，世尊就說了偈語： 『人應當常常記住，如果得到食物，應當知道適量，身體輕便就能減少痛苦，正常消化才能保護生命長久。』 當時，烏帶摩納在人群中。國王告訴摩納說：『你能夠記住這個偈語，在我吃飯的時候，常常為我誦讀嗎？如果能誦讀，我每天賞你一百金錢，我吃的食物也讓你先嚐。』烏帶摩納當時回答說：『我能。』佛陀又為波斯匿王說了種種佛法，開示教導，使他歡喜，然後默然不語。波斯匿王向佛陀行禮後退下，烏帶摩納稍後留下，記住了這個偈語。佛陀告訴摩納：『國王吃飯時，要常常為國王誦讀這個偈語。』 當時，波斯匿王每天減少食物，身體一天天變小，逐漸變得輕便。波斯匿王后來來到佛陀那裡，身體輕便，變得端正。他告訴佛陀說：『世尊！我現在奉行佛陀的教誨，在今生就獲得了無量的快樂。南無佛、婆伽婆、至真、等正覺！您讓我知道，我因為節制飲食而獲得了現世的利益。』 得勝、毀壞、從佛教，一法、福田、可厭患，明暗、石山、著一衣，諸王、喘息名跋瞿。 （七四） 如是我聞： 一時，佛陀在舍衛國祇樹給孤獨園。
English version: At that time, King Pasenadi's body was obese, and his breathing was very heavy. He went to the Buddha, bowed at his feet, and sat to one side. The Buddha said to the king, 'Your body is now very heavy, so that moving and breathing are very difficult.' The king said to the Buddha, 'Yes, yes. As the World-Honored One has taught, I am now ashamed of this body and reproach myself for it.' At that time, the World-Honored One spoke a verse: 'People should always remember, if they obtain food, they should know the proper amount. A light body will reduce suffering, and proper digestion will protect life and make it long.' At that time, Udayana was among the crowd. The king said to Udayana, 'Can you memorize this verse and recite it for me when I eat? If you can recite it, I will reward you with one hundred gold coins each day, and you shall taste my food before I eat.' Udayana then replied, 'I can.' The Buddha then spoke various teachings to King Pasenadi, instructing and delighting him, and then remained silent. King Pasenadi bowed to the Buddha and withdrew, while Udayana stayed behind to memorize the verse. The Buddha told Udayana, 'When the king eats, you should always recite this verse for him.' At that time, King Pasenadi reduced his food intake each day, and his body became smaller day by day, gradually becoming lighter. King Pasenadi later came to the Buddha, his body light and becoming more handsome. He said to the Buddha, 'World-Honored One! I now follow the Buddha's teachings, and in this life, I have received immeasurable joy. Homage to the Buddha, the Bhagavan, the Truly Enlightened One, the Perfectly Enlightened One! You have shown me that I have received present benefits from controlling my diet.' Victory, destruction, from the Buddha's teachings, one law, field of merit, detestable, light and darkness, stone mountain, wearing one garment, kings, breathing, named Bhaggu. (74) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
。時有摩納名阿修羅鹽，往詣佛所，不善口意，面于佛前，加諸罵辱。爾時，如來見聞是已，即說偈言：
「行善不瞋恚， 佈施常實語， 不瞋不害者， 勝於懷惡忿。 慳貪及妄語， 親近惡人者， 當知此眾生， 積瞋如丘山。 瞋恚如逸馬， 制之由轡勒， 控轡不名堅， 制心乃名堅。 是故我今者， 名為善調御。」
爾時，摩納即白佛言：「我實愚闇，所為不善，面于佛前，加諸罵辱。唯愿世尊哀受我懺。」
佛言：「摩納！知汝至心，憐愍汝故，受汝懺悔，使汝從今善法增長，無有退轉。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（七五）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有摩納名曰卑嶷，往詣佛所，面于佛前，不善口意，罵詈世尊，加諸誹謗種種觸惱。爾時，如來見聞是已，語卑嶷言：「譬如世間，于大節會，鋸無提日。當於其夜，汝于彼時，頗以衣服、瓔珞、種種肴膳，餉親戚不？」
卑嶷答言：「實爾！餉與。」
佛告卑嶷：「若彼不受汝之所餉，此餉屬誰？」
卑嶷答言：「若彼不受，我還自取。」
佛言：「如是，如是
現代漢語譯本：
曾經有一個名叫摩納的阿修羅，來到佛陀所在的地方，他心口不善，當著佛陀的面，對佛陀進行辱罵。 當時，如來佛看到並聽到這些后，就說了偈語：
『行善不發怒，佈施常說真話，不發怒不傷害他人，勝過心中懷有惡意和憤怒。 慳吝貪婪和說謊，親近惡人的人，應當知道這種人，積累的憤怒像山一樣。 憤怒像脫韁的野馬，要用韁繩來控制它，控制韁繩不算堅強，控制內心才算堅強。 因此，我現在被稱為善於調御的人。』
當時，摩納就對佛陀說：『我真是愚昧無知，所作所為都不好，當著佛陀的面，對佛陀進行辱罵。只希望世尊能夠接受我的懺悔。』
佛陀說：『摩納！我知道你是真心悔過，因為憐憫你，所以我接受你的懺悔，讓你從今以後善法增長，不會退轉。』
佛陀說完這些話后，眾比丘聽了佛陀所說，都歡喜地奉行。
（七五）
我是這樣聽說的：
一時，佛陀在舍衛國的祇樹給孤獨園。當時有一個名叫卑嶷的摩納，來到佛陀所在的地方，當著佛陀的面，心口不善，辱罵世尊，還加以誹謗和各種觸惱。 當時，如來佛看到並聽到這些后，對卑嶷說：『比如世間，在大型節日聚會時，會鋸無提日。在那天晚上，你那時，會用衣服、瓔珞、各種美味佳餚，送給親戚嗎？』
卑嶷回答說：『確實如此！會送給他們。』
佛陀告訴卑嶷：『如果他們不接受你送的東西，這些東西屬於誰呢？』
卑嶷回答說：『如果他們不接受，我就自己拿回來。』
佛陀說：『是這樣的，是這樣的。』 現代漢語譯本：
曾經有一個名叫摩納的阿修羅，來到佛陀所在的地方，他心口不善，當著佛陀的面，對佛陀進行辱罵。當時，如來佛看到並聽到這些后，就說了偈語：『行善不發怒，佈施常說真話，不發怒不傷害他人，勝過心中懷有惡意和憤怒。慳吝貪婪和說謊，親近惡人的人，應當知道這種人，積累的憤怒像山一樣。憤怒像脫韁的野馬，要用韁繩來控制它，控制韁繩不算堅強，控制內心才算堅強。因此，我現在被稱為善於調御的人。』當時，摩納就對佛陀說：『我真是愚昧無知，所作所為都不好，當著佛陀的面，對佛陀進行辱罵。只希望世尊能夠接受我的懺悔。』佛陀說：『摩納！我知道你是真心悔過，因為憐憫你，所以我接受你的懺悔，讓你從今以後善法增長，不會退轉。』佛陀說完這些話后，眾比丘聽了佛陀所說，都歡喜地奉行。（七五）我是這樣聽說的：一時，佛陀在舍衛國的祇樹給孤獨園。當時有一個名叫卑嶷的摩納，來到佛陀所在的地方，當著佛陀的面，心口不善，辱罵世尊，還加以誹謗和各種觸惱。當時，如來佛看到並聽到這些后，對卑嶷說：『比如世間，在大型節日聚會時，會鋸無提日。在那天晚上，你那時，會用衣服、瓔珞、各種美味佳餚，送給親戚嗎？』卑嶷回答說：『確實如此！會送給他們。』佛陀告訴卑嶷：『如果他們不接受你送的東西，這些東西屬於誰呢？』卑嶷回答說：『如果他們不接受，我就自己拿回來。』佛陀說：『是這樣的，是這樣的。』
English version:
At one time, there was an Asura named Mana who went to where the Buddha was. He was not kind in his speech or intentions, and in front of the Buddha, he heaped insults upon him. At that time, the Tathagata, having seen and heard this, spoke in verse:
'Practicing good without anger, giving alms and always speaking truthfully, not being angry and not harming others, is superior to harboring malice and anger in one's heart. Those who are stingy, greedy, and lie, and who associate with evil people, should know that such beings accumulate anger like a mountain. Anger is like a runaway horse, it must be controlled by reins. Controlling the reins is not considered strong, controlling the mind is considered strong. Therefore, I am now called the one who is well-tamed.'
At that time, Mana said to the Buddha, 'I am truly ignorant and foolish, my actions were not good, and in front of the Buddha, I heaped insults upon him. I only wish that the World Honored One would accept my repentance.'
The Buddha said, 'Mana! Knowing that you are sincere, and out of compassion for you, I accept your repentance, so that from now on your good deeds will increase and not diminish.'
After the Buddha said this, the monks, having heard what the Buddha said, joyfully practiced it.
(75)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, there was a Mana named Biyi who went to where the Buddha was. In front of the Buddha, he was not kind in his speech or intentions, he insulted the World Honored One, and added slander and various provocations. At that time, the Tathagata, having seen and heard this, said to Biyi, 'For example, in the world, during a large festival gathering, there is a day when they saw wood. On that night, at that time, would you give clothes, necklaces, and various delicacies to your relatives?'
Biyi replied, 'Indeed! I would give them.'
The Buddha told Biyi, 'If they do not accept what you give, to whom do these things belong?'
Biyi replied, 'If they do not accept them, I will take them back myself.'
The Buddha said, 'It is so, it is so.' English version:
Once, there was an Asura named Mana who went to where the Buddha was. He was not kind in his speech or intentions, and in front of the Buddha, he heaped insults upon him. At that time, the Tathagata, having seen and heard this, spoke in verse: 'Practicing good without anger, giving alms and always speaking truthfully, not being angry and not harming others, is superior to harboring malice and anger in one's heart. Those who are stingy, greedy, and lie, and who associate with evil people, should know that such beings accumulate anger like a mountain. Anger is like a runaway horse, it must be controlled by reins. Controlling the reins is not considered strong, controlling the mind is considered strong. Therefore, I am now called the one who is well-tamed.' At that time, Mana said to the Buddha, 'I am truly ignorant and foolish, my actions were not good, and in front of the Buddha, I heaped insults upon him. I only wish that the World Honored One would accept my repentance.' The Buddha said, 'Mana! Knowing that you are sincere, and out of compassion for you, I accept your repentance, so that from now on your good deeds will increase and not diminish.' After the Buddha said this, the monks, having heard what the Buddha said, joyfully practiced it. (75) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, there was a Mana named Biyi who went to where the Buddha was. In front of the Buddha, he was not kind in his speech or intentions, he insulted the World Honored One, and added slander and various provocations. At that time, the Tathagata, having seen and heard this, said to Biyi, 'For example, in the world, during a large festival gathering, there is a day when they saw wood. On that night, at that time, would you give clothes, necklaces, and various delicacies to your relatives?' Biyi replied, 'Indeed! I would give them.' The Buddha told Biyi, 'If they do not accept what you give, to whom do these things belong?' Biyi replied, 'If they do not accept them, I will take them back myself.' The Buddha said, 'It is so, it is so.'
。卑嶷！汝于如來、至真、等正覺所，面加罵辱，作諸謗毀，種種觸惱。汝雖與我，我不受取。譬如世人，有所舍與，前者受取，是名舍與，亦名受取。有人雖施，前人不受，是名為舍，不名為受。若人罵詈、瞋打、毀呰，更還報者，是名為舍，是名為受。若人罵詈、瞋打、毀呰，忍不加報，是名為舍，不名為受。」
卑嶷言：「瞿曇！我聞先舊長老宿德咸作是言：『世若有佛、無上正真、等正覺，面前罵詈，終不生惱。』我今罵汝，汝便生惱。」
爾時，世尊即說偈言：
「無有瞋恚者， 於何而得瞋？ 調順正命者， 無瞋汝當知。 若瞋不報瞋， 鬥戰難為勝； 若不加報者， 是則名為上。 不瞋勝於瞋， 行善勝不善； 佈施勝慳貪， 實言勝妄語； 不瞋不害者， 常與賢聖俱。 近諸惡人者， 積瞋如丘山。 瞋恚如狂馬， 制之由轡勒； 轡勒未為堅， 制心乃名堅。 是故我今者， 名為善調乘。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（七六）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，世尊在祇洹外露地經行
現代漢語譯本： 『卑嶷！你當著如來、至真、等正覺的面，加以辱罵，進行各種誹謗和觸惱。你雖然對我這樣做，我卻不接受。譬如世人，有所施捨，前者接受了，這叫做施捨，也叫做接受。有人雖然施捨，但前者不接受，這叫做施捨，不叫做接受。如果有人辱罵、嗔打、譭謗，你又還報，這叫做施捨，也叫做接受。如果有人辱罵、嗔打、譭謗，你忍耐而不還報，這叫做施捨，不叫做接受。』 卑嶷說：『瞿曇！我聽先前的長老宿德都這樣說：『世上如果有佛、無上正真、等正覺，當面辱罵他，他終究不會生氣。』我現在罵你，你卻生氣了。』 這時，世尊就說了偈語： 『沒有嗔恚的人，對什麼會產生嗔恚呢？調順身心、行為端正的人，沒有嗔恚，你應該知道。如果以嗔報嗔，爭鬥就難以取勝；如果不還報，這才是最高的境界。不嗔勝過嗔，行善勝過不善；佈施勝過慳貪，實話勝過妄語；不嗔不害的人，常常與賢聖同在。親近惡人，會積累如山般的嗔恚。嗔恚就像狂奔的馬，要用韁繩來控制它；韁繩還不是最堅固的，控制內心才叫做最堅固。所以，我現在被稱為善於調御的駕馭者。』 佛說完這些話，眾比丘聽了佛的教誨，歡喜地奉行。 （七六） 我是這樣聽說的： 一時，佛在舍衛國的祇樹給孤獨園。當時，世尊在祇洹外面的露天地方經行。
English version: 'Vile one! You have, in the presence of the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, added insults, made various slanders and provocations. Although you do this to me, I do not accept it. For example, if a person gives something, and the recipient accepts it, this is called giving and also called receiving. If someone gives, but the recipient does not accept, this is called giving, not receiving. If someone insults, gets angry, or slanders, and you retaliate, this is called giving and also called receiving. If someone insults, gets angry, or slanders, and you endure without retaliating, this is called giving, not receiving.' Vile one said, 'Gautama! I have heard the elders and venerable ones of old say, 『If there is a Buddha, the Supreme and Truly Enlightened One, the Perfectly Enlightened One in the world, even if you insult him to his face, he will not become angry.』 Now I insult you, and you become angry.' At that time, the World Honored One spoke in verse: 'For one without anger, what can cause anger? For one who is disciplined and righteous, there is no anger, you should know. If anger is repaid with anger, the battle is hard to win; if one does not retaliate, that is called the highest. Non-anger overcomes anger, good deeds overcome bad deeds; generosity overcomes stinginess, truth overcomes falsehood; one who is not angry and does not harm, is always with the wise and noble. Those who associate with evil people accumulate anger like mountains. Anger is like a wild horse, controlled by reins; reins are not the strongest, controlling the mind is the strongest. Therefore, I am now called a well-trained charioteer.' After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully practiced them. (76) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One was walking in the open air outside of Jeta Grove.
。時，婆羅突邏阇極為惡性，往詣佛所，面于佛前，惡口罵辱，生大瞋惱，加諸譭謗，望佛慚恥。爾時，世尊見聞是已，默然而住。時，婆羅突邏阇見佛默然，復作此言：「汝今默然，我已知汝墮于負處。」
爾時，如來即說偈言：
「除祛勝負者， 寂滅安隱眠。」
婆羅門言：「瞿曇！我實有過，嬰愚無智，所為不善，今我自知，唯愿世尊聽我懺悔。」
佛告婆羅門：「汝于面前，毀罵如來、阿羅呵、三藐三佛陀，加諸誹謗，種種觸惱，汝實愚小，癡惑無智，所作不善，我隨汝故，受汝懺悔，使汝善法增長，履行不退。」受懺悔已，婆羅門甚大歡喜，頂禮而去。
（七七）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，世尊于其晨朝，著衣持缽，入城乞食。時，婆羅門突邏阇遙見如來，疾走往趣，到佛所已，覆于佛前，面加罵辱，譭謗世尊，種種觸惱。又復掬土欲以坌佛，然所掬土，風吹自坌，不能污佛。
爾時，如來見是事已，即說偈言：
「無瞋人所橫加瞋， 清凈人所生譭謗， 如似散土還自坌， 譬如農夫種田殖， 隨所種者獲其報， 是人亦爾必得報
現代漢語譯本：當時，婆羅突邏阇非常惡劣，前往佛陀所在之處，當面惡語辱罵，生起極大的嗔恨和惱怒，並加以誹謗，希望佛陀感到羞愧。那時，世尊看到和聽到這些后，保持沉默。婆羅突邏阇見佛陀沉默，又說：『你現在沉默，我知道你已經理虧了。』 這時，如來說偈語：『去除勝負之心的人，才能寂靜安穩地入眠。』 婆羅門說：『瞿曇！我確實有錯，因為愚昧無知，所作所為不善，現在我認識到自己的錯誤，希望世尊允許我懺悔。』 佛陀告訴婆羅門：『你當面毀罵如來、阿羅漢、三藐三佛陀，加以誹謗，種種冒犯，你實在愚昧無知，所作所為不善，我隨順你的請求，接受你的懺悔，使你的善法增長，修行不退。』接受懺悔后，婆羅門非常歡喜，頂禮佛陀后離去。 （七七） 如是我聞： 一時，佛陀在舍衛國祇樹給孤獨園。當時，世尊在早晨穿好衣服，拿著缽，進入城中乞食。這時，婆羅門突邏阇遠遠看見如來，快步走上前，到佛陀面前，當面辱罵，誹謗世尊，種種冒犯。又抓起泥土想要撒向佛陀，然而抓起的泥土，被風吹散，反而落到自己身上，不能玷污佛陀。 這時，如來看到這件事後，就說偈語：『對沒有嗔恨的人橫加嗔恨，對清凈的人加以誹謗，就像散出的泥土反而落到自己身上，譬如農夫種田，種什麼就收穫什麼，這個人也是如此，必定會得到報應。』
English version: At that time, the Brahmin Bharadvaja was extremely malicious. He went to where the Buddha was, and in front of the Buddha, he cursed and insulted him with harsh words, generating great anger and resentment, and added slander, hoping the Buddha would feel ashamed. At that time, the World Honored One, having seen and heard this, remained silent. When Bharadvaja saw the Buddha was silent, he said again, 'You are now silent, I know you are at a disadvantage.' Then, the Tathagata spoke a verse: 'Those who have eliminated the desire for victory and defeat, sleep peacefully in tranquility.' The Brahmin said, 'Gautama! I have indeed made a mistake, because of my ignorance and lack of wisdom, my actions were not good. Now I recognize my mistake, I hope the World Honored One will allow me to repent.' The Buddha told the Brahmin, 'You have insulted the Tathagata, the Arhat, the Samyaksambuddha in person, added slander, and committed various offenses. You are truly ignorant and foolish, your actions were not good. I will follow your request and accept your repentance, so that your good deeds may grow and your practice will not regress.' After accepting the repentance, the Brahmin was very happy, bowed to the Buddha, and left. (Seventy-seven) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One, in the morning, put on his robes, took his bowl, and entered the city to beg for food. At this time, the Brahmin Bharadvaja saw the Tathagata from afar, quickly approached him, and in front of the Buddha, he cursed and insulted him, slandered the World Honored One, and committed various offenses. He also picked up dirt to throw at the Buddha, but the dirt he picked up was blown away by the wind and fell back on himself, unable to defile the Buddha. At this time, the Tathagata, having seen this, spoke a verse: 'Those who unjustly show anger to those without anger, and slander those who are pure, are like scattering dirt that falls back on themselves. Just as a farmer plants a field, whatever is planted is what is harvested, so it is with this person, they will surely receive their retribution.'
。」
婆羅門言：「我實有過，嬰愚無智，所為不善，唯愿如來聽我懺悔。」
佛言：「汝于如來阿羅呵三藐三佛陀所，面加譭謗，癡惑之甚，如汝所說。我愍汝故，受汝懺悔，使汝不退，善法增長。」婆羅門蒙佛聽許，歡喜而去。
（七八）
如是我聞：
一時，佛游俱薩羅國，還至舍衛國祇樹給孤獨園。爾時，有婆羅門名曰返戾，聞世尊游俱薩羅還舍衛祇樹給孤獨園。時，婆羅門而作是念：「我當往至沙門瞿曇所，彼有所說，我當返戾。」時，婆羅門作是念已，即詣佛所。爾時，世尊數千億眾前後圍繞，而為說法。世尊於時遙見彼婆羅門來，默無所說。時，婆羅門來到佛所，語佛言：「何不說法？我欲聽之。」
爾時，世尊即說偈言：
「若求過短者， 意欲譏彼闕， 汝不清凈心， 瞋恚極懷忿， 諸佛所說法， 終不能解悟。 善順離諍訟， 並祛不信心， 遠離諸惱害， 及以嫉妒想， 若能如此者， 善聽為汝說。」
時，婆羅門而作是念：「瞿曇沙門已知我心。」即起禮佛，而作是言：「我實有過，所念不善，唯愿世尊受我懺悔。」爾時，世尊以憐愍故，受其懺悔。返戾歡喜，頂禮而去
現代漢語譯本 婆羅門說：『我確實有錯，因為愚昧無知，所作所為都不好，只希望如來能聽我懺悔。』 佛說：『你當著如來、阿羅漢、三藐三佛陀的面加以譭謗，真是癡迷糊塗到了極點，就像你所說的那樣。我憐憫你，所以接受你的懺悔，讓你不退轉，善法增長。』婆羅門得到佛的允許，歡喜地離開了。 （七八） 我聽聞是這樣的： 一時，佛在拘薩羅國游化，之後回到舍衛國的祇樹給孤獨園。當時，有個婆羅門名叫返戾，聽說世尊在拘薩羅國游化后回到舍衛國的祇樹給孤獨園。當時，婆羅門心想：『我應當去沙門瞿曇那裡，他所說的，我都要反駁。』婆羅門這樣想后，就去了佛那裡。當時，世尊被數千億人前後圍繞，正在說法。世尊當時遠遠地看見那個婆羅門來了，就默默地沒有說話。當時，婆羅門來到佛那裡，對佛說：『為什麼不說？我想聽。』 當時，世尊就說了偈語： 『如果總是挑別人的短處， 一心想要譏諷別人的缺點， 你那不清凈的心， 充滿了嗔恨和憤怒， 就永遠不能理解諸佛所說的法。 只有善良順從，遠離爭訟， 並且消除不信任的心， 遠離各種惱害， 以及嫉妒的想法， 如果能做到這樣， 我才願意為你說法。』 當時，婆羅門心想：『沙門瞿曇已經知道我的心思了。』就起身向佛禮拜，並且說：『我確實有錯，所想的都不好，只希望世尊接受我的懺悔。』當時，世尊因為憐憫的緣故，接受了他的懺悔。返戾歡喜地頂禮后離開了。
English version The Brahmin said, 'I truly have erred, being foolish and ignorant, my actions were not good. I only wish that the Tathagata would hear my repentance.' The Buddha said, 'You have slandered the Tathagata, the Arhat, the Samyaksambuddha, your delusion is extreme, just as you have said. Because I pity you, I accept your repentance, so that you will not regress and your good qualities will grow.' The Brahmin, having received the Buddha's permission, departed joyfully. (Seven Eight) Thus have I heard: At one time, the Buddha was traveling in the country of Kosala, and then returned to the Jeta Grove in Sravasti, the garden of Anathapindika. At that time, there was a Brahmin named Fanli, who heard that the World Honored One had traveled in Kosala and returned to the Jeta Grove in Sravasti, the garden of Anathapindika. At that time, the Brahmin thought, 'I should go to the Shramana Gautama, and whatever he says, I will refute it.' Having thought this, the Brahmin went to the Buddha. At that time, the World Honored One was surrounded by thousands of millions of people, and was expounding the Dharma. The World Honored One saw the Brahmin coming from afar, and remained silent. Then, the Brahmin came to the Buddha and said, 'Why do you not speak? I wish to listen.' At that time, the World Honored One spoke in verse: 'If you seek the faults of others, Intending to criticize their shortcomings, Your mind is not pure, Filled with anger and resentment, You will never understand the Dharma spoken by the Buddhas. Only by being kind and compliant, staying away from disputes, And eliminating distrust, Staying away from all harm, And thoughts of jealousy, If you can do this, Then I will be willing to speak the Dharma for you.' At that time, the Brahmin thought, 'The Shramana Gautama already knows my mind.' He then rose, bowed to the Buddha, and said, 'I truly have erred, my thoughts were not good, I only wish that the World Honored One would accept my repentance.' At that time, the World Honored One, out of compassion, accepted his repentance. Fanli joyfully bowed and departed.
。
（七九）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，無害摩納往詣佛所，問訊安慰，情報備到，致問周訖，在一面坐。白佛言：「瞿曇！我名無害，因此名故，得無害不？」佛言：「汝身口意都不生害，故稱無害。」
爾時，世尊即說偈言：
「身不毀害， 口意亦然， 是故號汝， 名為無害。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（八〇）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，世尊于其晨朝，著衣持缽，入舍衛城，次第乞食，次到婆羅突邏阇大婆羅門家。時，婆羅門清凈澡手，即取佛缽，盛滿美飯，以奉世尊。于第二日及第三日，亦次乞食，至婆羅突邏阇。婆羅門作是念：「今此剃髮沙門數來乞食，似我知舊。」
佛于爾時知婆羅門心之所念，即說偈言：
「天雨數數降， 五穀數數熟， 道人數數乞， 檀越數數與。 數數生天上， 數數受果報， 婦女數懷妊， 數數生子息。 數數𤛓牛乳， 數數得酥酪， 數數受于生， 數數消滅盡。 數數至於死， 數數悲苦惱， 亦複數數燒， 數數埋冢墓
現代漢語譯本 （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，無害摩納來到佛陀所在的地方，問候安好，詳細稟報情況，致以問候完畢后，在一旁坐下。他向佛陀說道：『瞿曇！我的名字叫無害，因為這個名字的緣故，我能真正做到無害嗎？』佛陀說：『你的身、口、意都不產生傷害，所以才被稱為無害。』 當時，世尊就說了偈語： 『身體不作傷害，口和意念也是如此，因此稱你，名為無害。』 佛陀說完這些話，眾比丘聽了佛陀所說，歡喜地奉行。 （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，世尊在早晨穿好衣服，拿著缽，進入舍衛城，依次乞食，來到婆羅突邏阇大婆羅門家。當時，婆羅門洗凈雙手，就接過佛陀的缽，盛滿美味的飯食，供奉給世尊。第二天和第三天，佛陀也依次乞食，來到婆羅突邏阇家。婆羅門心想：『現在這個剃髮沙門多次來乞食，好像是我的舊相識。』 當時，佛陀知道婆羅門心中所想，就說了偈語： 『天雨常常降下，五穀常常成熟，道人常常乞食，施主常常佈施。 常常生到天上，常常得到果報，婦女常常懷孕，常常生下子女。 常常擠出牛奶，常常得到酥酪，常常承受出生，常常消滅殆盡。 常常走向死亡，常常悲傷苦惱，也常常被焚燒，常常被埋入墳墓。』
English version (79) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Brahmin youth named 'Harmless' went to where the Buddha was, greeted him, inquired about his well-being, reported everything in detail, and after the greetings were completed, sat down to one side. He said to the Buddha, 'Gautama! My name is Harmless. Because of this name, can I truly be harmless?' The Buddha said, 'Your body, speech, and mind do not produce harm, therefore you are called Harmless.' At that time, the World Honored One spoke this verse: 'The body does not harm, nor do speech and mind, therefore you are called, named Harmless.' After the Buddha spoke these words, the monks, having heard what the Buddha said, joyfully practiced it. (80) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One, in the early morning, put on his robes, took his bowl, entered the city of Shravasti, and went begging for alms in order, arriving at the house of the great Brahmin Bharadvaja. At that time, the Brahmin, having washed his hands, took the Buddha's bowl and filled it with delicious food, offering it to the World Honored One. On the second and third days, the Buddha also went begging for alms in order, arriving at Bharadvaja's house. The Brahmin thought, 'This shaven-headed ascetic comes begging for alms many times, it seems like he is an old acquaintance of mine.' At that time, the Buddha, knowing what the Brahmin was thinking, spoke this verse: 'Rain falls again and again, the five grains ripen again and again, ascetics beg again and again, donors give again and again. Again and again one is born in heaven, again and again one receives the fruit of karma, women conceive again and again, again and again they give birth to children. Again and again milk is drawn, again and again one obtains butter and cheese, again and again one undergoes birth, again and again one is extinguished. Again and again one goes to death, again and again one experiences sorrow and suffering, again and again one is burned, again and again one is buried in a tomb.'
。 得斷後有道， 則止不數數， 若不數數生， 亦不數數死， 得不數數憂， 亦不數號哭。」 爾時婆羅門， 聞說是偈已， 心生最上信， 踴躍甚歡喜， 即取世尊缽， 盛滿種種食， 欲以授與佛， 佛不為其受。 所以不受者， 為說法偈故。
時，婆羅門白佛言：「世尊！我於今者所施之食，奉上如來，世尊不受，當以與誰？」佛言：「我不見沙門婆羅門，若魔若梵，若食此食，有能如法得消化者。」佛復言：「此食宜應若置無蟲水中，無蟲草中。」
時，婆羅門承佛教敕，尋以此食置無蟲水中。即時熾然煙炎俱出，[淴-勿+(句-口+夕)][淴-勿+(句-口+夕)]振爆聲大叫裂。婆羅門作是言：「沙門瞿曇所為神足，實為希有！于少食中，尚作此變。」婆羅門見斯事已，即詣佛所，頂禮佛足，白佛言：「唯愿世尊聽我出家。」
佛言：「善來比丘！」鬚髮自落，法衣著身，便成沙門，獲具足戒。此族姓子，信家非家，出家修道，晝夜精勤，正念覺意，在前志念堅固，所作已辦，梵行已立，自身取證，不受後有，成阿羅漢，心善得解脫。
（八一）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：如果能夠斷絕後有的因緣，那麼就不會再有頻繁的止息（死亡），如果不再有頻繁的生，也就不再有頻繁的死，不再有頻繁的憂愁，也不會有頻繁的號哭。 現代漢語譯本：那時，婆羅門聽了這首偈語后，心中生起最上的信心，歡喜踴躍，立刻拿起世尊的缽，盛滿各種食物，想要獻給佛陀，佛陀卻沒有接受。 現代漢語譯本：佛陀不接受的原因，是爲了給他說法偈的緣故。 現代漢語譯本：當時，婆羅門對佛說：『世尊！我現在所施捨的食物，奉獻給如來，世尊不接受，應當給誰呢？』佛說：『我沒有看到任何沙門、婆羅門，無論是魔、是梵，如果吃了這食物，能夠如法消化。』佛又說：『這食物應該放在沒有蟲的水中，或者沒有蟲的草中。』 現代漢語譯本：當時，婆羅門接受佛的教誨，立刻把食物放在沒有蟲的水中。立刻就熾熱地冒出煙和火焰，發出『[淴-勿+(句-口+夕)][淴-勿+(句-口+夕)]』的振爆聲，大聲裂開。婆羅門說：『沙門瞿曇的神通，真是稀有！在少許食物中，尚且能產生這樣的變化。』婆羅門看到這件事後，就來到佛陀那裡，頂禮佛足，對佛說：『唯愿世尊允許我出家。』 現代漢語譯本：佛說：『善來比丘！』他的鬚髮自然脫落，法衣穿在身上，就成了沙門，獲得了具足戒。這個族姓子，相信家不是究竟的歸宿，出家修道，日夜精勤，正念覺意，在前志念堅固，所作已辦，梵行已立，自身取證，不再受後有，成為阿羅漢，心善得解脫。 現代漢語譯本：（八一） 現代漢語譯本：我是這樣聽說的： 現代漢語譯本：一時，佛在舍衛國祇樹給孤獨園。
English version: If one can sever the cause of future existence, then there will be no more frequent cessation (death). If there is no more frequent birth, then there will be no more frequent death. There will be no more frequent sorrow, nor frequent weeping. English version: At that time, after hearing this verse, the Brahmin's heart generated the highest faith, and he was overjoyed. He immediately took the World Honored One's bowl, filled it with various foods, and wanted to offer it to the Buddha, but the Buddha did not accept it. English version: The reason the Buddha did not accept it was to give him a verse of Dharma. English version: At that time, the Brahmin said to the Buddha, 'World Honored One! The food I am now offering to the Tathagata, if the World Honored One does not accept it, to whom should it be given?' The Buddha said, 'I have not seen any Shramana or Brahmin, whether it be Mara or Brahma, who, if they ate this food, could digest it according to the Dharma.' The Buddha further said, 'This food should be placed in water without insects, or in grass without insects.' English version: At that time, the Brahmin, following the Buddha's instructions, immediately placed the food in water without insects. Immediately, it blazed with smoke and flames, emitting a '[淴-勿+(句-口+夕)][淴-勿+(句-口+夕)]' bursting sound, and cracked open loudly. The Brahmin said, 'The supernatural powers of Shramana Gautama are truly rare! Even in a small amount of food, such a transformation can occur.' After seeing this, the Brahmin went to the Buddha, bowed at his feet, and said to the Buddha, 'May the World Honored One allow me to leave home.' English version: The Buddha said, 'Welcome, Bhikkhu!' His hair and beard naturally fell off, and the Dharma robe appeared on his body. He became a Shramana and received the full precepts. This son of a noble family, believing that home was not the ultimate refuge, left home to cultivate the Way. Day and night, he was diligent, with right mindfulness and awareness. His previous aspirations were firm, his work was done, his pure conduct was established, he attained self-realization, and he was no longer subject to future existence. He became an Arhat, and his mind was well liberated. English version: (Eighty-one) English version: Thus have I heard: English version: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti.
。爾時，舍衛城中婆私吒婆羅門女，于佛法僧前，心信清凈，歸依三寶，心不生疑，苦習滅道，亦不生疑，得見四諦，逮第一果，見法同等。其夫婆羅門姓，婆羅突邏阇為夫所使，足趺倒地，從地起已，叉手合掌，向佛方所，而作是言：「南無佛陀、如來、至真、等正覺，真金之色，圓光一尋，身體方整，如尼拘陀樹，說法第一，第七仙聖，解脫世雄，我之世尊。」
爾時，其夫婆羅門聞婦此語，極生瞋忿，而罵詈言：「汝是顛狂旃陀羅也。誰今為此癡旃陀羅，作蠱道也？更無如汝極下賤者，汝於三明大婆羅門所不能恭敬，方禮禿頭瘦黑之人，如此沙門，共耶那邏延斷人種者，極相讚歎。汝若信樂極深厚者，咄我於今，請與汝師，共相講論。」
婦語夫言：「我都不見若沙門、婆羅門、若天、若魔、若梵，有能與佛共講論者。」其婦復言：「南無佛陀、如來、至真、等正覺，真金之色，身體方整，圓光一尋，如尼拘陀樹，說法第一，第七仙聖，解脫世雄，我之世尊，汝自知。」
時，婆羅門即詣佛所，問訊已訖，在一面坐，說偈問曰：
「摧壞何物得安眠？ 除卻何法獲無憂？ 是何一法能死滅？ 瞿曇沙門為我說
現代漢語譯本：當時，舍衛城中一位名叫婆私吒的婆羅門女子，對佛、法、僧三寶生起了清凈的信心，皈依了三寶，心中不再有疑惑。她對苦、集、滅、道四諦的修行也不再有疑惑，並親見了四諦的真理，證得了初果，見到了法的平等性。她的丈夫，一個姓婆羅突邏阇的婆羅門，被他的妻子所使喚，腳不小心絆倒在地。他從地上起來后，雙手合十，面向佛陀所在的方向，說道：『頂禮佛陀、如來、至真、等正覺，您身如真金，光環一尋，身體端正，如尼拘陀樹一般，說法第一，是第七位聖仙，是解脫世間的雄者，是我的世尊。』 當時，這位婆羅門聽到妻子說這些話，非常生氣，就罵道：『你真是個瘋癲的賤民！是誰給你這個愚癡的賤民下了蠱？再也沒有像你這樣**的人了，你對三明大婆羅門不恭敬，反而去禮拜一個禿頭瘦黑的人，還和那些斷人種的沙門耶那邏延一起，極力讚歎他們。如果你真的如此深信不疑，那麼好，我現在就請你的老師來，和他辯論一番。』 他的妻子對丈夫說：『我沒有看到任何沙門、婆羅門、天、魔、梵天，有誰能和佛陀辯論的。』她又說：『頂禮佛陀、如來、至真、等正覺，您身如真金，身體端正，光環一尋，如尼拘陀樹一般，說法第一，是第七位聖仙，是解脫世間的雄者，是我的世尊，你自己應該知道。』 這時，婆羅門就去拜見佛陀，問候完畢后，在一旁坐下，用偈語問道：『摧毀什麼才能安眠？去除什麼才能無憂？是什麼法能夠滅亡？瞿曇沙門，請為我解說。』
English version: At that time, a Brahmin woman named Vasishtha in Shravasti, with a pure heart of faith in the Buddha, Dharma, and Sangha, took refuge in the Three Jewels, and her heart was free from doubt. She also had no doubts about the practice of the Four Noble Truths of suffering, its origin, its cessation, and the path, and she personally witnessed the Four Noble Truths, attained the first fruit, and saw the equality of the Dharma. Her husband, a Brahmin named Bharadvaja, was being served by his wife when he tripped and fell to the ground. After getting up, he folded his hands and faced the direction of the Buddha, saying: 'Homage to the Buddha, the Tathagata, the Truly Enlightened One, the Perfectly Awakened One, whose body is like pure gold, with a halo of one fathom, whose body is upright, like a banyan tree, the foremost in teaching, the seventh sage, the liberator of the world, my World Honored One.' At that time, when the Brahmin heard his wife say these words, he became extremely angry and scolded her, saying: 'You are a crazy Chandala! Who has bewitched you, you foolish Chandala? There is no one as ** as you. You do not respect the great Brahmins of the Three Vedas, but instead you bow to a bald, thin, and dark person, and you praise those shaven-headed ascetics, the Yanalayanas, who cut off the lineage of men. If you truly believe so deeply, then fine, I will now invite your teacher to debate with me.' His wife said to her husband: 'I have not seen any Shramana, Brahmin, deva, demon, or Brahma who can debate with the Buddha.' She further said: 'Homage to the Buddha, the Tathagata, the Truly Enlightened One, the Perfectly Awakened One, whose body is like pure gold, whose body is upright, with a halo of one fathom, like a banyan tree, the foremost in teaching, the seventh sage, the liberator of the world, my World Honored One, you should know this yourself.' Then, the Brahmin went to see the Buddha, and after paying his respects, he sat down to one side and asked in verse: 'What must be destroyed to find peace? What must be removed to be free from worry? What is the one thing that can die? Shramana Gautama, please explain this to me.'
。」
爾時，世尊說偈答言：
「摧壞瞋恚得安眠， 除滅瞋恚得無憂， 瞋恚詐親能死害， 摩納如是應當知， 滅除瞋恚聖所贊， 能害彼者得無憂。」
爾時，世尊為婆羅門如應說法，示教利喜，次第為說施論、戒論、生天之論，欲為不凈苦惱之本，出要為樂，廣示眾善白凈之法。時，婆羅門聞佛所說，心開意解，踴躍歡喜。佛知摩納心意調濡，踴躍歡喜，心無狐疑，堪任法器，為說一法，堪任解悟，如諸佛法，為說四諦，苦習盡道，廣為說已。時，婆羅突邏阇聞佛所說，如白凈㲲易受染色，即于坐上，見四真諦，了達諸法，得法真際，度疑彼岸，不隨於他，得無所畏，即從坐起，合掌向佛白言：「世尊！我已出離。今欲歸依佛法僧寶，盡我形壽為優婆塞，不殺、不盜、不淫、不妄語、不飲酒。」即于佛所，得不壞信，禮佛歸家。
其婦見夫如上嘆佛，「我師如是，汝共語耶？」夫答婦言：「我不見世間若沙門、若婆羅門、若天、若魔、若梵，有能與佛共論議者。」復語婦言：「與我衣來。」婦即與之，既得衣已，往詣佛所，頂禮佛足，在一面坐，白佛言：「世尊！唯愿聽我于佛法中出家學道。」佛即然許，命一比丘，度使出家。既出家已，稱出家法，獨已專精
現代漢語譯本： 當時，世尊用偈語回答說： 『摧毀嗔恚能得安眠，消除嗔恚能得無憂， 嗔恚偽裝親近卻能致人死地，摩納應當明白這個道理， 滅除嗔恚是聖者所讚歎的，能傷害嗔恚的人才能得到無憂。』 當時，世尊為婆羅門如理說法，開示教導，令其歡喜，依次為他講述佈施的道理、持戒的道理、以及昇天的道理，說明慾望是不清凈和痛苦的根源，指出解脫才是真正的快樂，廣泛地展示各種善良清凈的法門。當時，婆羅門聽聞佛陀所說，心開意解，歡欣鼓舞。佛陀知道摩納的心意已經調柔，歡欣鼓舞，心中沒有疑惑，堪當接受佛法的器皿，就為他說了一種法，他能夠理解領悟，如同諸佛所教導的，為他宣說了四聖諦，即苦、集、滅、道，詳細地解說之後。當時，婆羅突邏阇聽聞佛陀所說，如同潔白的布匹容易被染色一樣，當即在座位上，領悟了四真諦，通達了諸法的真實本質，到達了真理的彼岸，不再疑惑，不隨從他人，獲得了無所畏懼的境界，隨即從座位上起身，合掌向佛陀說道：『世尊！我已經出離了。現在想要皈依佛、法、僧三寶，盡我一生作為優婆塞，不殺生、不偷盜、不邪淫、不妄語、不飲酒。』當即在佛陀那裡，獲得了不壞的信心，禮拜佛陀后回家。 他的妻子見丈夫如此讚歎佛陀，問道：『我的老師是這樣的，你和他交談了嗎？』丈夫回答妻子說：『我沒有見到世間有任何沙門、婆羅門、天、魔、梵天，能夠和佛陀辯論的。』又對妻子說：『把我的衣服拿來。』妻子立即給了他，他得到衣服后，前往佛陀那裡，頂禮佛足，在一旁坐下，對佛陀說：『世尊！我希望能在佛法中出家修行。』佛陀立即允許，命令一位比丘，度她出家。她出家后，按照出家人的規矩，獨自專心修行。
English version: Then, the World Honored One replied in verse: 'Subduing anger brings peaceful sleep, eliminating anger brings freedom from sorrow, Anger, disguised as intimacy, can cause death; a man should understand this, The elimination of anger is praised by the saints; one who can harm anger attains freedom from sorrow.' At that time, the World Honored One spoke to the Brahmin according to the Dharma, instructing and delighting him, and sequentially explained the principles of giving, the principles of precepts, and the principles of rebirth in heaven, pointing out that desire is the root of impurity and suffering, and that liberation is true happiness, extensively demonstrating various virtuous and pure practices. At that time, the Brahmin, upon hearing what the Buddha said, had his mind opened and understood, and was filled with joy. The Buddha knew that the man's mind was softened, joyful, without doubt, and ready to receive the Dharma, so he spoke a Dharma that he could understand and realize, as taught by all Buddhas, and explained the Four Noble Truths, namely suffering, its origin, its cessation, and the path, in detail. At that time, Bharadvaja, upon hearing what the Buddha said, like a white cloth easily dyed, immediately understood the Four Noble Truths while sitting there, comprehended the true nature of all phenomena, reached the shore of truth, was no longer in doubt, did not follow others, and attained fearlessness. He then rose from his seat, put his palms together, and said to the Buddha: 'World Honored One! I have already departed. Now I wish to take refuge in the Buddha, Dharma, and Sangha, and for the rest of my life, I will be a lay disciple, not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol.' Immediately, he obtained unwavering faith in the Buddha, bowed to the Buddha, and returned home. His wife, seeing her husband praising the Buddha in this way, asked: 'Is my teacher like this? Did you speak with him?' The husband replied to his wife: 'I have not seen anyone in the world, whether a Shramana, a Brahmin, a god, a demon, or a Brahma, who can debate with the Buddha.' He then said to his wife: 'Bring me my clothes.' The wife immediately gave them to him. After receiving the clothes, he went to the Buddha, bowed at his feet, sat to one side, and said to the Buddha: 'World Honored One! I wish to leave home and practice the Way in the Dharma.' The Buddha immediately agreed and ordered a monk to ordain her. After she left home, she followed the rules of a monastic, and practiced diligently alone.
。余如婆羅突邏阇經中廣說，乃至得阿羅漢，心得好解脫。
佛說是已，諸比丘聞佛所說，歡喜奉行。
（八二）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，有一婆羅門名曰摩佉，往至佛所，問訊佛已，在一面坐。爾時，摩佉白佛言：「世尊！今我家中，若有一人來，及三人來，眾多人來，我盡施與。瞿曇！我行如是施，獲大福不也？」
佛時答：「有，實獲大福。若施一人，及眾多人，悉皆施與，獲得無量阿僧祇福。」
摩佉婆羅門即說偈言：
「我今樂設祠， 所以施復施， 為求福德故， 我今問牟尼， 愿聞佛所說。 我今謂世尊， 與梵天齊等， 云何得解脫？ 云何至諸趣？ 云何階梵天？ 云何作正禮， 及以為祠主， 得生於梵天， 壽命長無極？」
爾時，世尊說偈答曰：
「欲使設祠時， 歡喜而施與， 作已三時善， 緣善故心喜。 隨其安心施， 悉能離過患， 善除于貪慾， 正斷欲解脫。 若修慈無量， 是名具足祀， 便得心具足， 于善趣亦生。 如是祠祀者， 是名為正祀， 得生梵天上， 壽命極長久
現代漢語譯本：其餘的就像《婆羅突邏阇經》中詳細說的那樣，乃至證得阿羅漢果位，內心獲得徹底的解脫。 佛陀說完這些話后，眾比丘聽聞佛陀的教誨，都歡喜地奉行。 （八二） 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，有一位名叫摩佉的婆羅門來到佛陀的住所，向佛陀問候后，在一旁坐下。這時，摩佉對佛陀說：『世尊！現在我家，如果來一個人，或者三個人，或者很多人，我都會佈施給他們。瞿曇！我這樣做佈施，能獲得很大的福報嗎？』 佛陀回答說：『能，確實能獲得很大的福報。如果佈施給一個人，或者很多人，都給予佈施，能獲得無量無數的福報。』 摩佉婆羅門隨即說了偈語： 『我現在樂於設祭，所以不斷地佈施，是爲了求得福德的緣故。我現在請問牟尼（佛陀），希望聽聞佛陀的教誨。我現在認為世尊，與梵天齊等，如何才能獲得解脫？如何才能到達諸趣？如何才能升到梵天？如何才能行正確的禮儀，以及作為祭祀的主持者，才能往生到梵天，壽命長久無盡？』 這時，世尊用偈語回答說： 『想要設祭的時候，歡喜地佈施，做了之後，三個時辰都感到快樂，因為善的緣故內心歡喜。隨著內心安定的佈施，都能遠離過患，善於去除貪慾，正確地斷除慾望，獲得解脫。如果修習無量的慈心，這才是圓滿的祭祀，便能使內心圓滿，也能往生到善趣。像這樣祭祀的人，才稱為正確的祭祀，能往生到梵天之上，壽命極其長久。』
English version: The rest is as extensively explained in the 'Brahmatula Sutra,' up to attaining Arhatship, with the mind achieving complete liberation. After the Buddha finished speaking, the monks, having heard the Buddha's teachings, joyfully practiced them. (82) 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 Brahmin named Makha who went to the Buddha's place, greeted the Buddha, and sat down to one side. Then, Makha said to the Buddha, 'Venerable Sir, in my household now, if one person comes, or three people come, or many people come, I give to them all. Gautama, by doing such giving, do I gain great merit?' The Buddha replied, 'Yes, you truly gain great merit. If you give to one person, or many people, giving to all, you gain immeasurable, countless merit.' The Brahmin Makha then spoke in verse: 'I now delight in performing sacrifices, therefore I give and give again, for the sake of seeking merit. I now ask Muni (the Buddha), hoping to hear the Buddha's teachings. I now consider the Venerable One to be equal to Brahma, how can one attain liberation? How can one reach all realms? How can one ascend to Brahma? How can one perform the correct rites, and as the master of the sacrifice, be reborn in Brahma's realm, with a life of endless duration?' Then, the World Honored One answered in verse: 'When desiring to perform a sacrifice, give with joy, having done so, be happy for three periods, because of goodness, the heart is joyful. Giving with a peaceful mind, one can be free from faults, skillfully remove greed, correctly cut off desire, and attain liberation. If one cultivates immeasurable loving-kindness, this is called a complete sacrifice, one can then make the mind complete, and also be reborn in a good realm. One who sacrifices in this way, is called a correct sacrifice, and can be reborn in Brahma's heaven, with an extremely long life.'
。」
時，摩佉婆羅門聞佛所說，作禮而去，歡喜奉行。
（八三）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，剎利波羅毗空婆羅門往詣佛所，問訊世尊，在一面坐，即說偈言：
「剎利久修諸苦法， 終不能得名為凈。 婆羅門讀三圍陀， 如是得名為清凈。」
爾時，世尊說偈答言：
「汝謂為清凈， 其實為不凈。」
婆羅門問佛：「汝說清凈道，亦說無上清凈。云何是凈道？云何是無上清凈？」
佛偈答言：
「干竭欲淤泥， 亦竭于瞋癡， 是名無上凈。 正見正思惟、 正語及正業、 正命憑正志、 正念及正定， 如是婆羅門， 是名清凈道。 數數習正觀， 數數修正定， 增廣于正定， 得斷于貪慾， 亦斷瞋恚癡。」
婆羅門言：「汝說凈道已，亦說無上清凈。我今家事所纏，辭退還歸。」佛言：「婆羅門！宜知是時。」婆羅門聞佛所說，歡喜作禮而去
現代漢語譯本 當時，摩佉婆羅門聽了佛的教誨，行禮后離去，歡喜地遵照佛的教導修行。
（八三）
我是這樣聽說的：
一時，佛陀在舍衛國的祇樹給孤獨園。當時，剎利波羅毗空婆羅門來到佛陀所在的地方，向世尊問候，在一旁坐下，然後說了偈語：
『剎帝利長期修行各種苦行，最終也不能獲得清凈的名聲。 婆羅門誦讀三吠陀，這樣才能被稱為清凈。』
當時，世尊用偈語回答說：
『你認為的清凈，其實是不清凈的。』
婆羅門問佛：『您說的清凈之道，也說無上清凈。什麼是清凈之道？什麼是無上清凈？』
佛陀用偈語回答說：
『使慾望的污泥乾涸，也使嗔恨和愚癡乾涸，這叫做無上清凈。 正確的見解、正確的思考、正確的言語、正確的行為、正確的謀生、依靠正確的志向、正確的念頭和正確的禪定，像這樣的婆羅門，這叫做清凈之道。 反覆修習正確的觀察，反覆修正禪定，增長禪定，就能斷除貪慾，也能斷除嗔恚和愚癡。』
婆羅門說：『您已經說了清凈之道，也說了無上清凈。我現在被家事纏身，告辭回去。』佛說：『婆羅門！你應當知道時機。』婆羅門聽了佛的教誨，歡喜地行禮后離去。
English version At that time, the Brahmin Mokha heard what the Buddha said, paid his respects, and left, joyfully following the Buddha's teachings.
(83)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the Brahmin Kshatriya Paravibhakta came to where the Buddha was, greeted the World Honored One, sat to one side, and then spoke a verse:
'Kshatriyas who practice various austerities for a long time, ultimately cannot gain the name of purity. Brahmins who recite the three Vedas, in this way are called pure.'
At that time, the World Honored One replied with a verse:
'What you consider pure, is actually impure.'
The Brahmin asked the Buddha: 'You speak of the path to purity, and also of supreme purity. What is the path to purity? What is supreme purity?'
The Buddha replied with a verse:
'To dry up the mud of desire, and also to dry up anger and ignorance, this is called supreme purity. Right view, right thought, right speech, right action, right livelihood, relying on right aspiration, right mindfulness, and right concentration, such a Brahmin, this is called the path to purity. Repeatedly practice right observation, repeatedly correct concentration, increase concentration, and one can cut off greed, and also cut off anger and ignorance.'
The Brahmin said: 'You have spoken of the path to purity, and also of supreme purity. I am now entangled in household affairs, and take my leave to return.' The Buddha said: 'Brahmin! You should know the time.' The Brahmin heard what the Buddha said, joyfully paid his respects, and left.
。
第一阿修羅 卑嶷、二瞋罵 返戾及無害 羅阇、婆私吒 摩佉與剎利 是名為十種
別譯雜阿含經卷第四 大正藏第 02 冊 No. 0100 別譯雜阿含經
別譯雜阿含經卷第五
失譯人名今附秦錄
初誦第五
（八四）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，有一婆羅門往詣佛所，問訊佛已，在於佛前，而說偈言：
「云何戒具足， 威儀不闕減？ 修習何等業， 成就何等法， 而能得名為， 三明婆羅門？」
爾時，世尊說偈答曰：
「能知于宿命， 見天及惡趣， 盡于生死有， 三通並三明。 心得好解脫， 斷欲及一切， 成就上三明， 我名為三明。」
時，婆羅門聞佛所說，踴躍歡喜，退坐而去。
（八五）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，世尊晨朝著衣持缽，阿難從佛，向舍衛城。時，于糞聚窟中，見夫妻二人，年幾老大，柱杖戰慄，如老鸛雀。佛遙見已，告阿難言：「汝見夫妻二人極為老朽，在糞窟中不？」阿難白佛言：「唯然！已見。」
佛告阿難：「如斯老人，若年少時，在舍衛城中，應為第一長者
現代漢語譯本 第一阿修羅是卑嶷，第二是瞋罵。 返戾和無害，羅阇和婆私吒。 摩佉和剎利，這被稱為十種阿修羅。
《別譯雜阿含經》卷第四 大正藏第02冊 No. 0100 《別譯雜阿含經》
《別譯雜阿含經》卷第五
失譯人名，今附秦錄
初誦第五
（八四）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。當時，有一位婆羅門來到佛陀所在的地方，向佛陀問候之後，站在佛陀面前，用偈語說道：
『如何才能戒律圓滿，威儀不缺失？' 『修習什麼樣的行為，成就什麼樣的法，' 『才能被稱為，三明婆羅門？』
當時，世尊用偈語回答說：
『能夠知道前世的生命，看到天界和惡道，』 『斷盡生死輪迴，具備三通和三明。』 『內心得到很好的解脫，斷除慾望和一切煩惱，』 『成就至上的三明，我稱之為三明。』
當時，婆羅門聽了佛陀所說，歡喜踴躍，退坐離開了。
（八五）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。當時，世尊早晨穿好衣服，拿著缽，阿難跟隨佛陀，前往舍衛城。當時，在糞堆窟中，看到一對老夫妻，年紀很大，拄著枴杖顫抖，像老鸛雀一樣。佛陀遠遠地看到后，告訴阿難說：『你看到那對老夫妻非常衰老，在糞窟中嗎？』阿難回答佛陀說：『是的！我看到了。』
佛陀告訴阿難說：『像這樣的老人，如果年輕的時候，在舍衛城中，應該是第一長者。』
English version The first Asura is Biyi, the second is Chenma. Fanli and Wuhai, Luo She and Po Sizha. Moqie and Chali, these are called the ten kinds of Asuras.
'Separate Translation of the Miscellaneous Agamas' Volume Four Taisho Tripitaka Volume 02 No. 0100 'Separate Translation of the Miscellaneous Agamas'
'Separate Translation of the Miscellaneous Agamas' Volume Five
The name of the translator is lost, now attached to the Qin record
First Recitation Fifth
(Eighty-four)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Sravasti, in the Garden of Anathapindika. At that time, there was a Brahmin who went to where the Buddha was, greeted the Buddha, and stood before the Buddha, and spoke in verse:
'How can one be complete in precepts, and not lack in deportment?' 'What kind of actions should one cultivate, what kind of Dharma should one achieve,' 'To be called a Brahmin with the Three Knowledges?'
At that time, the World Honored One answered in verse:
'Able to know past lives, see the heavens and evil realms,' 'Exhausting the cycle of birth and death, possessing the three penetrations and three knowledges.' 'The mind attains good liberation, cutting off desires and all afflictions,' 'Achieving the supreme three knowledges, I call this the three knowledges.'
At that time, the Brahmin, having heard what the Buddha said, rejoiced and withdrew to sit aside and leave.
(Eighty-five)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Sravasti, in the Garden of Anathapindika. At that time, the World Honored One, in the morning, put on his robes and held his bowl, and Ananda followed the Buddha towards the city of Sravasti. At that time, in a dung heap cave, he saw an old couple, very old, leaning on canes and trembling, like old herons. The Buddha, seeing them from afar, said to Ananda: 'Do you see that old couple, very decrepit, in the dung heap?' Ananda replied to the Buddha: 'Yes! I have seen them.'
The Buddha said to Ananda: 'Such old people, if they were young, in the city of Sravasti, they should have been the foremost elders.'
。剃除鬚髮，被服法衣，應得羅漢。若少年時，聚積財錢，應為第二長者。若出家者，剃除鬚髮，被服法衣，應得阿那含。若第三時，聚集錢財，應為第三長者。剃除鬚髮，被服法衣，應得須陀洹。如今老熟，亦不能聚財，不能精勤，亦不得上人法。」
爾時，世尊即說偈言：
「少不修梵行， 亦不聚財寶， 猶如老鸛雀， 遷止守空池。 不修于梵行， 壯不聚財寶， 念壯所好樂， 住立如曲弓。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（八六）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，有一老婆羅門年耆根熟，先於往日，多造眾惡，極為粗弊，毀犯所禁，不信福善，不先作福，臨終之時，無所依止，往詣佛所，問訊佛已，在一面坐，而白佛言：「世尊！我于往日，多造眾惡，極為粗弊，毀犯所禁，不能修福，又不修善，亦復不能先作福德，臨終之時，無所依止。」佛言：「實如汝語。」老婆羅門言：「善哉！瞿曇！當爲我說，使我長夜獲于安樂，得義得利。」
佛言：「實如汝說，汝于往日，身口意業不作善行，毀犯禁戒，不修福德，不能先造，臨命終時，作所怙恃
現代漢語譯本：如果剃除鬚髮，穿上法衣，就應該證得羅漢果位。如果年輕時積聚財富，就應該成為第二富有的長者。如果出家，剃除鬚髮，穿上法衣，就應該證得阿那含果位。如果第三個時期積聚錢財，就應該成為第三富有的長者。剃除鬚髮，穿上法衣，就應該證得須陀洹果位。如今已經老邁，既不能積聚財富，也不能精進修行，也無法獲得超凡的佛法。' 當時，世尊就說了偈語： '年少時不修行梵行，也不積聚財寶，就像年老的鸛雀，遷徙到空池邊守候。不修行梵行，壯年時不積聚財寶，回憶壯年時的享樂，站立時像彎曲的弓。' 佛說完這些話，眾比丘聽了佛的教誨，歡喜地奉行。 （八六） 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位年老體衰的婆羅門，過去做了很多惡事，行為粗鄙，違犯戒律，不相信福報和善行，沒有提前積福，臨終時無所依靠，就去拜訪佛陀，問候佛陀后，在一旁坐下，對佛陀說：'世尊！我過去做了很多惡事，行為粗鄙，違犯戒律，不能修福，也不修善，也不能提前積福，臨終時無所依靠。'佛陀說：'確實如你所說。'老婆羅門說：'太好了！瞿曇！請為我講說，使我長夜獲得安樂，得到正義和利益。' 佛陀說：'確實如你所說，你過去身口意都沒有行善，違犯戒律，不修福德，不能提前造福，臨終時，沒有可以依靠的。'
English version: 'If one shaves their head and beard, and wears the monastic robes, they should attain the Arhatship. If in youth, one accumulates wealth, they should become the second wealthiest elder. If one leaves home, shaves their head and beard, and wears the monastic robes, they should attain the Anagami state. If in the third period, one accumulates wealth, they should become the third wealthiest elder. Shaving their head and beard, and wearing the monastic robes, they should attain the Srotapanna state. Now that one is old and frail, they can neither accumulate wealth, nor practice diligently, nor attain the superior Dharma.' At that time, the World Honored One spoke in verse: 'In youth, not practicing the holy life, nor accumulating wealth, like an old heron, moving to an empty pond to wait. Not practicing the holy life, in youth not accumulating wealth, recalling the pleasures of youth, standing like a bent bow.' After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully practiced them. (Eighty-six) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, there was an old and frail Brahmin, who in the past had committed many evil deeds, was extremely coarse, violated the precepts, did not believe in blessings and good deeds, did not accumulate merit beforehand, and at the time of death had nothing to rely on. He went to visit the Buddha, greeted the Buddha, and sat down on one side, saying to the Buddha: 'World Honored One! In the past, I committed many evil deeds, was extremely coarse, violated the precepts, could not cultivate merit, nor practice good deeds, nor accumulate merit beforehand, and at the time of death have nothing to rely on.' The Buddha said: 'Indeed, as you say.' The old Brahmin said: 'Excellent! Gautama! Please speak for me, so that I may obtain peace and happiness throughout the long night, and gain righteousness and benefit.' The Buddha said: 'Indeed, as you say, in the past, your body, speech, and mind did not perform good deeds, you violated the precepts, did not cultivate merit, could not create merit beforehand, and at the time of death, you have nothing to rely on.'
。汝於今者，實為衰老，先造眾罪，所作粗惡，不造福業，不修善行，不能先造，可畏之時，所歸依處。譬如有人，將欲死時，思愿逃避，入善舍宅，以自救護，如是之事，都不可得。是故今當身修善行，意口亦然，若三業善，臨命之時，即是舍宅，可逃避處。」
爾時，世尊即說偈言：
「人生壽命促， 必將付于死。 衰老之所侵， 無有能救者。 是以應畏死， 唯有入佛法。 若修善法者， 是則歸依處。」
佛說是已，第二經無差別，應求歸依處，大人宜修善。第三長行別偈則不同，偈言：
「壯盛及衰老， 三時皆過去， 余命既無幾， 常為老所患。 近到閻王際， 婆羅門欲生， 二間無住處， 汝都無資糧。 應作小明燈， 依憑于精勤， 前除于諸使， 不復生老死。」
（八七）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，有一老婆羅門往至佛所，問訊佛已，在一面坐，白佛言：「世尊！吾今朽邁，往昔已來，造作眾惡，未曾作福，未更修善，又所不行離於怖畏救護之法。善哉！瞿曇！為我說法，使我命終有所救護、屋宅、歸依、逃避之處。」
佛告婆羅門：「世間熾然。何謂熾然？謂老病死
現代漢語譯本： 『你現在已經衰老了，過去造作了許多罪惡，所做的事情粗劣惡劣，沒有積累福德，沒有修行善行，不能提前為可怕的時刻準備好可以依靠的地方。就像有人，在將要死亡的時候，想要逃避，進入好的房屋來保護自己，這樣的事情，是完全不可能得到的。所以現在應當身體力行地修行善行，意念和言語也要如此，如果身口意三方面都行善，臨終的時候，就是可以逃避的房屋，可以依靠的地方。』 當時，世尊就說了偈語： 『人生的壽命短暫，終將歸於死亡。 衰老侵蝕著身體，沒有人能夠救助。 因此應當畏懼死亡，唯有進入佛法。 如果修行善法，那就是可以依靠的地方。』 佛說完這些，第二部經文沒有差別，應該尋求依靠的地方，成年人應該修行善法。第三部長行經文的偈語則不同，偈語說： 『壯年和衰老，這三個時期都已過去， 剩下的生命已經不多，常常被衰老所困擾。 臨近閻王那裡，婆羅門想要生存， 這兩者之間沒有停留的地方，你也沒有任何資糧。 應該點燃小小的明燈，依靠精勤努力， 先前去除各種煩惱，不再經歷生老病死。』 （八七） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位年老的婆羅門來到佛陀那裡，向佛陀問候之後，在一旁坐下，對佛陀說：『世尊！我現在已經衰老，過去以來，造作了許多惡業，沒有做過福德，沒有修行善事，也沒有修行能夠遠離恐懼和救護的方法。善哉！瞿曇！請為我說法，使我臨終的時候有所救護、房屋、依靠、逃避的地方。』 佛陀告訴婆羅門：『世間充滿熾熱的痛苦。什麼是熾熱的痛苦呢？就是衰老、疾病和死亡。』
English version: 'You are now old, having committed many sins in the past, your actions were crude and evil, you have not accumulated merit, have not practiced good deeds, and cannot prepare in advance for a fearful time, a place to rely on. It's like someone, when about to die, wants to escape, to enter a good house to protect themselves, such a thing is completely impossible to obtain. Therefore, now you should practice good deeds with your body, mind, and speech, if all three aspects of body, speech, and mind are good, then at the time of death, it will be a house to escape to, a place to rely on.' At that time, the World Honored One spoke the verse: 'The lifespan of a person is short, and will eventually return to death. Old age erodes the body, and no one can save it. Therefore, one should fear death, and only enter the Buddha's Dharma. If one practices good deeds, then that is a place to rely on.' After the Buddha finished speaking, the second sutra was no different, one should seek a place to rely on, adults should practice good deeds. The verse of the third long sutra is different, the verse says: 'Youth and old age, these three periods have passed, The remaining life is not much, often troubled by old age. Approaching Yama's realm, the Brahmin wants to live, There is no place to stay between these two, and you have no resources. You should light a small lamp, rely on diligent effort, Previously remove all afflictions, and no longer experience birth, old age, sickness, and death.' (Eighty-seven) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, an old Brahmin came to the Buddha, greeted the Buddha, and sat down to one side, saying to the Buddha: 'World Honored One! I am now old, and in the past, I have committed many evil deeds, have not done any merit, have not practiced good deeds, and have not practiced the method of being free from fear and protection. Well done! Gautama! Please teach me the Dharma, so that when I die, I will have a place of protection, a house, a place to rely on, and a place to escape to.' The Buddha told the Brahmin: 'The world is full of burning suffering. What is burning suffering? It is old age, sickness, and death.'
。以是之故，應身修善，口意亦然。汝都不修身口意善，汝今若能于身口意修于善者，即是汝之船濟，乃至死時，能為汝救護，為汝屋宅，為汝歸依、逃避之處。」
爾時，世尊即說偈言：
「譬如失火家， 焚燒于屋宅， 宜急出財寶， 以置無火處。 生老病死火， 焚燒于眾生， 宜應修惠施， 賑眾于貧窮。 世間金寶等， 王賊水火侵， 死時悉舍離， 無有隨人者。 施逐人不捨， 猶如堅牢藏， 王賊及水火， 無能侵奪者。 慳貪不佈施， 是名常睡眠； 修施濟匱乏， 是名為覺悟。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（八八）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，烏答摩納往至佛所，問訊佛已，在一面坐，而作是言：「瞿曇！我如法乞財，供養父母。又以正理，使得樂處，正理供給，得大福不？」佛言：「如是供養，實得大福。」
佛言：「摩納！不限汝也，一切如法乞財，又以正理供養父母，正理使樂，正理供給，獲無量福。何以故？當知是人，梵天即在其家。若正理供養父母，是阿阇梨即在其家。若能正理供養父母，正理得樂，一切皆遙敬其家
現代漢語譯本：因此，應當修養身行善，口和意念也要如此。你們都不修養身口意之善，你們現在如果能在身口意上修習善行，那就是你們的渡船，乃至死亡之時，能為你們救護，成為你們的房屋，成為你們的歸宿、逃避之處。 當時，世尊即說偈語： 『譬如失火的房屋，燃燒著宅院，應該趕快拿出財寶，放置在沒有火的地方。生老病死的火焰，燃燒著眾生，應該修習佈施，救濟貧窮的人。世間的金銀財寶等，會被國王、盜賊、水火侵奪，死亡時都會捨棄，沒有一樣能跟隨人。佈施卻能跟隨人不捨棄，猶如堅固的寶藏，國王、盜賊以及水火，都不能侵奪。吝嗇貪婪不佈施，這叫做常常睡眠；修習佈施救濟匱乏，這叫做覺悟。』 佛說完這些話，眾比丘聽了佛所說，歡喜奉行。 （八八） 我聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。當時，烏答摩納來到佛的住所，向佛問訊后，在一旁坐下，這樣說道：『瞿曇！我如法乞討財物，供養父母。又用正當的道理，使他們得到快樂，用正當的道理供給他們，能得到大福報嗎？』佛說：『這樣供養，確實能得到大福報。』 佛說：『摩納！不只是你，一切如法乞討財物，又用正當的道理供養父母，用正當的道理使他們快樂，用正當的道理供給他們，都能獲得無量的福報。為什麼呢？應當知道這個人，梵天就在他家中。如果能用正當的道理供養父母，阿阇梨就在他家中。如果能用正當的道理供養父母，使他們快樂，一切都會遙遠地尊敬他的家。』
English version: Therefore, one should cultivate good deeds in body, and also in speech and mind. If you do not cultivate good deeds in body, speech, and mind, if you can now cultivate good deeds in body, speech, and mind, that will be your boat for crossing, and even at the time of death, it can protect you, be your house, be your refuge, and place of escape. At that time, the World Honored One spoke in verse: 'Like a house on fire, burning the dwelling, one should quickly take out the treasures and place them in a fire-free place. The fire of birth, old age, sickness, and death burns all living beings. One should practice giving and relieve the poor. Worldly gold and treasures, etc., are invaded by kings, thieves, water, and fire. At the time of death, all will be abandoned, and nothing will follow a person. Giving, however, follows a person and does not abandon them, like a strong treasure. Kings, thieves, and water and fire cannot seize it. Being stingy and not giving is called constant sleep; practicing giving and relieving the needy is called awakening.' After the Buddha finished speaking, the monks, having heard what the Buddha said, joyfully practiced it. (88) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, Udamana went to the Buddha's place, greeted the Buddha, and sat to one side, saying: 'Gautama! I beg for wealth lawfully and support my parents. Also, using proper principles, I make them happy, and provide for them with proper principles. Will I gain great merit?' The Buddha said: 'Such support indeed gains great merit.' The Buddha said: 'Manava! It is not limited to you. All who beg for wealth lawfully and support their parents with proper principles, make them happy with proper principles, and provide for them with proper principles, will obtain immeasurable merit. Why? Know that for such a person, Brahma is in their home. If one supports their parents with proper principles, the Acharya is in their home. If one can support their parents with proper principles and make them happy, all will respectfully honor their home from afar.'
。若能正理供養父母，正理使樂，正理供給，當知大天即在其家。若能正理供養父母，正理與樂供給，當知一切諸天即在其家。何以故？梵天王由正理供養父母故，得生梵世。若欲供養阿阇梨者，供養父母，即是阿阇梨。若欲禮拜，先應禮拜父母。若欲事火，先當供養父母。若欲事天，先當供養父母，即是供養諸天。」
爾時，世尊即說偈言：
「梵天及火神， 阿阇梨諸天， 若供養彼者， 應奉養二親， 今世得名譽， 來世生梵天。」
（八九）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，有一摩納名優北伽，往詣佛所，稽首問訊，在一面坐。白佛言：「世尊！婆羅門如法乞財，聚設大祀，教他設祀。如是之祀，為當作祀，為當不作？」
爾時，世尊說偈答言：
「馬脂及人脂， 牛脂並美食， 吸風開祀門， 此六名大祀； 作業雖廣大， 仙聖所毀呰。 䍧羊及羖羊， 牛王諸小牛， 一切殺生類， 此不為正祀， 如是是邪祀， 眾聖所不過。 若設正祀者， 終不惱群生， 不害有生命， 設祀斷諸有， 是名為正祀。 若設如是祀， 大仙必往彼， 施及祀場余， 宜與彼應供
現代漢語譯本：如果能夠以正當的道理供養父母，以正當的道理使他們快樂，以正當的道理供給他們所需，應當知道大天就在這個家中。如果能夠以正當的道理供養父母，以正當的道理給予他們快樂和供給，應當知道一切諸天都在這個家中。為什麼呢？因為梵天王就是因為以正當的道理供養父母，才得以轉生到梵天世界。如果想要供養阿阇梨（老師），供養父母就是供養阿阇梨。如果想要禮拜，應該先禮拜父母。如果想要祭祀火神，應該先供養父母。如果想要侍奉天神，應該先供養父母，這也就是供養諸天。 當時，世尊就說了偈語： 『梵天和火神，阿阇梨和諸天，如果想要供養他們，就應該奉養自己的父母，今生可以獲得名譽，來世可以轉生到梵天。』 （八九） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位名叫優北伽的摩納，前往佛陀所在的地方，行禮問候后，在一旁坐下。他向佛陀說道：『世尊！婆羅門按照傳統的方式乞討財物，聚集起來設定大型祭祀，教導他人設定祭祀。這樣的祭祀，是應該舉行，還是不應該舉行呢？』 當時，世尊用偈語回答說： 『馬的脂肪和人的脂肪，牛的脂肪和美味的食物，通過吸風來開啟祭祀之門，這六種被稱為大型祭祀；雖然所作的儀式很盛大，卻被聖賢所譴責。綿羊和山羊，牛王和小牛，一切被殺害的生命，這不是正確的祭祀，這樣的祭祀是邪惡的，不被眾聖所認可。如果設定正確的祭祀，就永遠不會傷害眾生，不傷害有生命的生物，設定祭祀是爲了斷除各種煩惱，這才是正確的祭祀。如果設定這樣的祭祀，大仙一定會前往那裡，施捨和祭祀場所剩餘的食物，應該給他們供養。』
English version: If one can righteously support their parents, righteously bring them joy, and righteously provide for their needs, know that the great devas reside in that home. If one can righteously support their parents, righteously give them joy and provide for them, know that all the devas reside in that home. Why is this so? Because the Brahma King, by righteously supporting his parents, was able to be reborn in the Brahma world. If you wish to honor your acharya (teacher), honoring your parents is honoring your acharya. If you wish to bow in reverence, you should first bow to your parents. If you wish to worship the fire god, you should first support your parents. If you wish to serve the devas, you should first support your parents, for this is the same as serving all the devas. At that time, the World Honored One spoke in verse: 'Brahma and the fire god, the acharyas and the devas, if you wish to honor them, you should serve your two parents. In this life, you will gain fame, and in the next life, you will be reborn in the Brahma world.' (89) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, there was a manava named Upaka, who went to where the Buddha was, bowed in greeting, and sat to one side. He said to the Buddha, 'World Honored One! Brahmins, according to tradition, beg for wealth, gather it to set up large sacrifices, and teach others to set up sacrifices. Should such sacrifices be performed, or should they not be performed?' At that time, the World Honored One answered in verse: 'Horse fat and human fat, cow fat and delicious food, opening the gates of sacrifice by drawing in the wind, these six are called great sacrifices; although the rituals performed are grand, they are condemned by the sages. Sheep and goats, bull kings and small calves, all living beings that are killed, this is not a righteous sacrifice. Such a sacrifice is evil and is not approved by the saints. If one sets up a righteous sacrifice, they will never harm living beings, they will not harm sentient beings, setting up a sacrifice is to cut off all afflictions, this is a righteous sacrifice. If one sets up such a sacrifice, the great sages will surely go there, and the offerings and the remaining food from the sacrificial site should be given to them.'
。 清凈心惠施， 時施施何處？ 當施勝福田。 云何勝福田？ 所謂修梵行。 若能如是施， 斯名廣大祀。 設如是大祀， 以如法聚財， 凈水手自與， 若能如是施， 諸天生信敬， 名為自他利， 必獲大果報。 如是設大祀， 唯有智者能， 能生於凈信， 亦得心解脫， 惱害不能加， 得世間眾樂， 得生於勝處。 是名為智者， 所設之大祀。」
佛說是已，優北伽摩納聞佛所說，歡喜而去。
（九〇）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有摩納名優北伽，往詣佛所，稽首問訊，在一面坐。白佛言：「世尊！婆羅門如法乞財，聚斂大祀，教他設祀。如是之祀，為當作祀，為當不作？」
爾時，世尊說偈答言：
「施設大祀具， 不擾害群生， 若能如是祀， 所作皆清凈， 是名祀深隱， 梵行者所受。 現於世間中， 名聞極遠者， 遠離於戰諍， 如是祀可讚， 諸佛所稱善。 祀及祀之道， 以清凈惠施， 宜施彼應供， 施時施何處， 斯名廣大祀， 諸天所信敬
現代漢語譯本：以清凈的心佈施，應該在何時何地佈施呢？應當佈施給殊勝的福田。什麼是殊勝的福田呢？就是那些修行梵行的人。如果能夠這樣佈施，就稱為廣大的祭祀。如果舉行這樣的大祭祀，用如法的方式積聚財富，用乾淨的水親手給予，如果能夠這樣佈施，諸天都會生起敬信，這稱為自利利他，必定獲得大的果報。像這樣舉行大祭祀，只有智者才能做到，能夠生起清凈的信心，也能獲得內心的解脫，煩惱和傷害不能加身，得到世間的各種快樂，能夠往生到殊勝的地方。這被稱為智者所舉行的大祭祀。 佛陀說完這些話后，優北伽摩納聽了佛陀所說，歡喜地離開了。 （九〇） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時有一位名叫優北伽的摩納，前往佛陀所在的地方，行禮問候后，在一旁坐下。他向佛陀說道：『世尊！婆羅門如法地乞討財富，聚集起來舉行大型祭祀，教導他人舉行祭祀。這樣的祭祀，應該舉行還是不應該舉行呢？』 這時，世尊用偈語回答說： 『如果準備祭祀的器具，不擾亂傷害眾生，如果能夠這樣祭祀，所做的一切都是清凈的，這稱為深奧的祭祀，是修行梵行的人所接受的。在世間顯現，名聲遠揚的人，遠離爭鬥，這樣的祭祀值得讚美，是諸佛所稱讚的。祭祀以及祭祀的道理，用清凈的心佈施，應該佈施給那些值得供養的人，佈施時應該在何處佈施，這稱為廣大的祭祀，是諸天所信敬的。』
English version: With a pure heart, one should give alms. When and where should one give? One should give to the most excellent field of merit. What is the most excellent field of merit? It is those who practice the holy life. If one can give in this way, it is called a great sacrifice. If one performs such a great sacrifice, accumulating wealth in a righteous manner, and giving with one's own hands using clean water, if one can give in this way, all the gods will generate faith and respect. This is called benefiting oneself and others, and one will surely obtain great rewards. Only the wise can perform such a great sacrifice, able to generate pure faith, and also attain liberation of the mind. Afflictions and harm cannot touch them, they obtain all the joys of the world, and are able to be reborn in a superior place. This is called the great sacrifice performed by the wise. After the Buddha finished speaking, Upaka Manava, having heard what the Buddha said, departed joyfully. (90) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, there was a Manava named Upaka, who went to where the Buddha was, bowed in greeting, and sat down to one side. He said to the Buddha, 'Venerable Sir! Brahmins righteously beg for wealth, gather it to perform large sacrifices, and teach others to perform sacrifices. Should such sacrifices be performed, or should they not be performed?' At that time, the World Honored One replied in verse: 'If one prepares the implements for sacrifice, without disturbing or harming living beings, if one can sacrifice in this way, all that is done is pure. This is called a profound sacrifice, accepted by those who practice the holy life. Those who appear in the world, whose fame is far-reaching, who are far from strife, such a sacrifice is worthy of praise, praised by all the Buddhas. Sacrifice and the principle of sacrifice, giving with a pure heart, one should give to those who are worthy of offerings. When should one give, and where should one give? This is called a great sacrifice, respected by all the gods.'
。 以如法聚財， 凈水手自與， 若能如是祀， 名為自他利， 必獲大果報。 如是之大祀， 唯有智者能， 能生於凈信， 亦得心解脫， 惱害不能加， 得世間最樂， 得生於勝處， 名為有智者。」
佛說是已，優北伽聞佛所說，歡喜而去。
（九一）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，有一摩納名曰佛移，往詣佛所，稽首問訊，在一面坐。白佛言：「世尊！為有幾法，教在家人處於家中得現報利，並得利樂？」
佛告摩納：「有四法使在家人得現世報，獲利益樂。何謂為四？一能精勤，二能守護諸根，三得善知識，四正理養命。云何精勤？隨所作業，家計資生，或為王臣，或為農夫，或復治生，或復牧人，隨其所作，不憚劬勞，寒暑風雨，飢渴飽滿，蚊虻蠅蜂，雖有勤苦，不捨作業，為成業故，終不休廢，是名精勤。云何名為守護諸根？若族姓子如法聚財，設有方計，不為王賊水火之所劫奪，怨憎之處悉不得侵，不生惡子，是名守護。云何名為近於善友？若族姓子近於善友，而此善友資性賢良，終不奸盜，亦不放逸飲酒醉亂，吐出實言，不為欺誑
現代漢語譯本：以合法的方式積聚財富，用乾淨的水親自洗手，如果能夠這樣祭祀，就叫做自利利他，必定獲得巨大的果報。這樣盛大的祭祀，只有智者才能做到，能夠產生清凈的信心，也能獲得內心的解脫，煩惱和傷害不能加身，得到世間最大的快樂，能夠出生在殊勝的地方，這叫做有智慧的人。 佛陀說完這些話后，優北伽聽了佛陀所說，歡喜地離開了。 （九一） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位名叫佛移的婆羅門青年，來到佛陀所在的地方，頂禮問候后，在一旁坐下。他向佛陀說道：『世尊！有沒有一些方法，可以教導在家的人，讓他們在家裡就能獲得現世的利益，並得到快樂呢？』 佛陀告訴佛移：『有四種方法可以讓在家的人獲得現世的報應，得到利益和快樂。哪四種呢？一是能夠精勤，二是能夠守護諸根，三是能夠結交善知識，四是用正當的方法謀生。什麼叫做精勤呢？無論從事什麼工作，爲了維持生計，無論是為國王大臣服務，還是做農民，或者做生意，或者放牧，無論做什麼，都不怕辛勞，不畏懼寒冷、炎熱、風雨，飢餓或飽足，蚊子、蒼蠅、蜜蜂的叮咬，即使有辛苦，也不放棄工作，爲了完成事業，最終不會停止或荒廢，這叫做精勤。什麼叫做守護諸根呢？如果一個家族的子弟用合法的方式積聚財富，有計劃地管理，不被國王、盜賊、水災、火災所搶奪，不被仇恨的人侵犯，不生出惡劣的子孫，這叫做守護。什麼叫做親近善友呢？如果一個家族的子弟親近善友，而這些善友的品性賢良，最終不會偷盜，也不會放縱飲酒醉亂，說出真實的話，不欺騙他人。
English version: Accumulating wealth lawfully, washing one's hands with clean water, if one can perform sacrifices in this way, it is called benefiting oneself and others, and one will surely receive great rewards. Such a grand sacrifice can only be done by the wise, who can generate pure faith, and also attain liberation of the mind. Troubles and harm cannot be inflicted upon them, they obtain the greatest happiness in the world, and are born in superior places. This is called a wise person. After the Buddha finished speaking, Upaka, having heard what the Buddha said, joyfully departed. (Ninety-one) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, there was a Brahmin youth named Bhava, who went to where the Buddha was, bowed his head in greeting, and sat to one side. He said to the Buddha, 'Venerable Sir, are there any teachings that can instruct lay people to obtain immediate benefits and happiness while living at home?' The Buddha told Bhava, 'There are four things that enable lay people to receive immediate rewards and obtain benefits and happiness. What are the four? First, being diligent; second, guarding the senses; third, associating with good friends; and fourth, earning a living by righteous means. What is diligence? Whatever work one does, to make a living, whether serving as a king's minister, or as a farmer, or doing business, or herding, whatever one does, one does not fear hardship, cold, heat, wind, rain, hunger or fullness, the bites of mosquitoes, flies, and bees. Even if there is hardship, one does not abandon the work. For the sake of completing the task, one will not stop or neglect it. This is called diligence. What is called guarding the senses? If a family's son accumulates wealth lawfully, manages it with a plan, and it is not robbed by kings, thieves, floods, or fires, not invaded by those who hate, and does not produce wicked offspring, this is called guarding. What is called associating with good friends? If a family's son associates with good friends, and these good friends are virtuous in nature, they will not steal, nor will they indulge in drinking and become intoxicated, they speak truthfully, and do not deceive others.'
。與如此人共為親友，未生憂惱能令不生，已生憂惱能使滅除，未生喜樂能使得生，已生喜樂能使不失，是名善友。云何名為正理養命？若族姓子知其財物，量其多少，節其財用，入多於出，莫茍輕用。譬如有人食優曇果，初食之時，樹上甚多。既食之已，醉眠七日。既醒悟已，方覺失果。宜處以理，奢儉得中。若有錢財，不能衣食，不能惠施，極自儉用，眾人咸言：『如此之人，死如狗死。』宜自籌量，不奢不儉，是名正理養命。」
摩納復白佛言：「修何等法，令在家人現受其利，後世得福？」
佛告摩納：「有四種法能獲福報。何謂為四？所謂信戒及施、聞、慧。云何名戒？能行不殺，乃至不飲酒。云何名施？施沙門、婆羅門、師長、父母、貧窮之者，乞與衣食、床敷、臥具、病瘦醫藥，種種所須，盡能惠與，名之為施。云何聞慧？如實知苦，知苦諦；如實知習，知習諦；如實知道，知道諦；如實知滅，知滅諦；是名聞慧具足。」
爾時，世尊即說偈言：
「精心修事業， 勤守護不失， 親近於善友， 能正理養命。 信戒施聞慧， 除斷于慳貪， 若能如是者， 速獲清凈道。 如是八種法， 能得現利喜， 于未來之世， 亦得天上樂
現代漢語譯本：與這樣的人做親友，未產生的憂愁能使之不產生，已產生的憂愁能使之消除，未產生的喜樂能使之產生，已產生的喜樂能使之不失去，這叫做善友。什麼叫做合理地維持生活？如果一個家族的子弟知道自己的財產，衡量其多少，節制其財用，收入多於支出，不隨意浪費。譬如有人吃優曇果，剛開始吃的時候，樹上有很多。吃完之後，醉眠七日。醒來之後，才發覺失去了果子。應該合理安排，奢侈和節儉適中。如果有錢財，不能用來衣食，不能用來佈施，極其節儉，眾人都會說：『這樣的人，死得像狗一樣。』應該自己衡量，不奢侈也不節儉，這叫做合理地維持生活。 摩納又問佛說：『修習什麼法，能使在家人今生獲得利益，來世得到福報？』 佛告訴摩納：『有四種法能獲得福報。哪四種呢？就是信、戒、施、聞、慧。什麼叫做戒？能做到不殺生，乃至不飲酒。什麼叫做施？佈施給沙門、婆羅門、師長、父母、貧窮的人，給予衣食、床鋪、臥具、疾病醫藥，各種所需，都能給予，這叫做施。什麼叫做聞慧？如實地知道苦，知道苦諦；如實地知道集，知道集諦；如實地知道道，知道道諦；如實地知道滅，知道滅諦；這叫做聞慧具足。』 當時，世尊就說了偈語： 『精心修習事業，勤奮守護不失，親近善友，能合理地維持生活。信、戒、施、聞、慧，去除斷絕慳貪，如果能這樣做，就能迅速獲得清凈之道。這八種法，能得到現世的利益和喜悅，在未來的世間，也能得到天上的快樂。』
English version: To be friends with such a person is to have someone who can prevent worries from arising, eliminate worries that have already arisen, bring about joy that has not yet arisen, and prevent the loss of joy that has already arisen. This is called a good friend. What is called righteous living? If a family's son knows his wealth, measures its amount, controls his expenses, makes his income greater than his expenditure, and does not waste it carelessly. It is like someone eating the Udumbara fruit; when he first eats it, there are many on the tree. After eating it, he sleeps drunk for seven days. When he wakes up, he realizes he has lost the fruit. One should manage things reasonably, balancing extravagance and frugality. If one has money but does not use it for clothing and food, nor for giving, being extremely frugal, everyone will say: 'Such a person dies like a dog.' One should consider oneself, neither extravagant nor frugal, this is called righteous living. Manava then asked the Buddha, 'What practices should one cultivate so that a householder can receive benefits in this life and blessings in the next?' The Buddha told Manava, 'There are four practices that can bring blessings. What are the four? They are faith, morality, giving, learning, and wisdom. What is morality? It is to abstain from killing, and even from drinking alcohol. What is giving? It is to give to ascetics, Brahmins, teachers, parents, and the poor, providing them with clothing, food, bedding, medicine for illness, and all their needs. This is called giving. What is learning and wisdom? It is to truly know suffering, to know the truth of suffering; to truly know the cause of suffering, to know the truth of the cause of suffering; to truly know the path, to know the truth of the path; to truly know the cessation of suffering, to know the truth of the cessation of suffering. This is called complete learning and wisdom.' At that time, the World Honored One spoke in verse: 'Diligently cultivate your endeavors, diligently guard against loss, be close to good friends, and live righteously. Faith, morality, giving, learning, and wisdom, eliminate and cut off greed. If one can do this, one will quickly attain the pure path. These eight practices can bring benefits and joy in this life, and in the future, one can also attain heavenly bliss.'
。」
佛說是已，佛移摩納聞佛所說，歡喜奉行。
（九二）
如是我聞：
一時，佛在彌絺羅國庵婆羅園。爾時，婆私吒婆羅門女新喪第六子，為喪子故，心意錯亂，裸形狂走，漸走不已，至彌絺羅庵婆羅園。爾時，世尊與無央數大眾圍繞說法。時，婆私吒婆羅門女遙見世尊，還得本心，慚愧蹲地。佛告阿難：「與其郁多羅僧，汝可將來，我為說法。」阿難受敕，即與郁多羅僧。婆私吒婆羅門女，尋取衣著，往詣佛所，頭面禮足。爾時，世尊為婆羅門女宣種種法，示教利喜，如昔諸佛，為說法要，施論、戒論、生天之論，欲為不凈苦惱之本，出要為樂。
爾時，世尊廣為說法，知彼至心欲離蓋纏，為說四諦苦習滅道。此婆私吒女聰明解悟，聞法能持，譬如凈白㲲易受染色。婆私吒女即于坐上，見四真諦，見法到法，知法度疑彼岸，自已證法，不隨他教，信不退轉，于佛教法，得無所畏，即從坐起，合掌禮佛，白佛言：「世尊！我今已得度於三惡，盡我形壽歸依三寶為優婆夷，盡壽不殺，清凈信向，不盜、不邪淫、不妄語、不飲酒，亦復如是。」時，彼婦女聞法歡喜，禮佛而去。
更于異時，婆私吒喪第七子，心不愁憂，亦不苦惱，亦不追念裸形狂走
佛陀說完這些話后，佛移摩納聽了佛陀所說，歡喜地接受並實行。 （九二） 我是這樣聽說的： 一時，佛陀在彌絺羅國的庵婆羅園。當時，婆私吒婆羅門女剛失去了第六個孩子，因為喪子之痛，心神錯亂，赤身裸體地瘋狂奔走，不停地走著，來到了彌絺羅的庵婆羅園。那時，世尊正被無數大眾圍繞著說法。當時，婆私吒婆羅門女遠遠地看見了世尊，恢復了本來的心智，感到慚愧地蹲在地上。佛陀告訴阿難：『給她一件郁多羅僧，你拿來，我為她說法。』阿難接受了佛陀的命令，立刻拿來了郁多羅僧。婆私吒婆羅門女，隨即穿上衣服，前往佛陀所在的地方，頭面禮拜佛足。當時，世尊為婆羅門女宣講各種佛法，開示教導，使她歡喜，就像過去的諸佛一樣，為她講說佛法的要義，佈施的道理、戒律的道理、昇天的道理，說明慾望是不清凈和痛苦的根源，解脫才是快樂的。 當時，世尊廣泛地為她說法，知道她真心想要脫離煩惱的束縛，就為她講說四諦——苦、集、滅、道。這位婆私吒女聰明且能理解，聽了佛法能夠記住，就像潔白的布容易被染色一樣。婆私吒女當即在座位上，領悟了四真諦，見法入法，明白佛法，度脫了疑惑的彼岸，自己證悟了佛法，不再受他人教導的影響，信心堅定不退轉，對於佛教的教法，得到了無所畏懼的境界，隨即從座位上站起來，合掌向佛陀行禮，對佛陀說：『世尊！我現在已經脫離了三惡道，我將盡我一生歸依三寶，成為優婆夷，終身不殺生，清凈地信奉佛法，不偷盜、不邪淫、不妄語、不飲酒，也同樣如此。』當時，那位婦女聽了佛法，非常歡喜，向佛陀行禮后離開了。 又過了些時候，婆私吒失去了第七個孩子，心中沒有憂愁，也沒有痛苦，也沒有再想起赤身裸體瘋狂奔走的事情。
Having spoken thus, the Buddha, Bhikshu Mānava, having heard what the Buddha said, joyfully accepted and practiced it. (Ninety-two) Thus have I heard: At one time, the Buddha was in the Ambara Garden in the country of Mithila. At that time, the Brahmin woman Vasishtha had just lost her sixth child. Because of the grief of losing her child, her mind was confused, and she ran naked and madly, continuing to run until she reached the Ambara Garden in Mithila. At that time, the World Honored One was surrounded by a countless multitude, expounding the Dharma. At that time, the Brahmin woman Vasishtha saw the World Honored One from afar, regained her original mind, and squatted on the ground in shame. The Buddha said to Ananda, 'Give her an Uttarasanga, you can bring it, and I will preach the Dharma for her.' Ananda received the Buddha's command and immediately brought the Uttarasanga. The Brahmin woman Vasishtha, immediately put on the clothes, went to where the Buddha was, and bowed her head to his feet. At that time, the World Honored One preached various Dharmas to the Brahmin woman, instructing and guiding her, making her happy, just like the Buddhas of the past, explaining the essentials of the Dharma, the principles of giving, the principles of precepts, the principles of being born in heaven, explaining that desire is the root of impurity and suffering, and that liberation is happiness. At that time, the World Honored One extensively preached the Dharma to her, knowing that she sincerely wanted to break free from the entanglements of afflictions, and explained the Four Noble Truths—suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering. This woman Vasishtha was intelligent and able to understand, and after hearing the Dharma, she was able to remember it, just like a clean white cloth is easily dyed. The woman Vasishtha immediately, in her seat, understood the Four Noble Truths, saw the Dharma and entered the Dharma, understood the Dharma, crossed the shore of doubt, realized the Dharma herself, was no longer influenced by the teachings of others, her faith was firm and unwavering, and regarding the teachings of Buddhism, she attained a state of fearlessness. She immediately rose from her seat, put her palms together, bowed to the Buddha, and said to the Buddha, 'World Honored One! I have now escaped the three evil realms, and I will take refuge in the Three Jewels for the rest of my life, becoming a lay disciple, and for the rest of my life I will not kill, I will purely believe in the Dharma, I will not steal, I will not commit sexual misconduct, I will not lie, and I will not drink alcohol, and so on.' At that time, that woman, having heard the Dharma, was very happy, bowed to the Buddha, and left. After some time, Vasishtha lost her seventh child, but her heart was not sorrowful, nor was she in pain, nor did she recall running naked and madly.
。
爾時，其夫婆羅突邏阇說偈問言：
「汝昔喪子時， 追念極荼毒， 愁憶纏心情， 彌時不飲食。 今者第七子， 遇患而命終， 汝備為慈母， 何故不哀念？」
時，婆私吒即便說偈答其夫言：
「從無量劫來， 受身無涯際， 由於恩愛故， 子孫不可計。 處處皆受身， 喪失亦非一， 生死曠路中， 受苦無窮已。 我了于生死， 往來之所趣， 是故於今者， 都無哀念情。」
其夫婆羅門復說偈言：
「如汝所說者， 自昔未曾有， 于誰得解悟， 而能忘所憂？」
時，婆私吒復以偈答：
「婆羅門當知， 往日三佛陀， 于彼彌絺羅， 庵婆羅園中， 說斷一切苦， 並與盡苦道， 修八聖道分， 安隱得涅槃。」
時，婆羅門復說偈言：
「我今亦欲詣， 庵婆羅園中， 咨問彼世尊， 除我念子苦。」
時，婆私吒復說偈言：
「佛身真金色， 圓光遍一尋， 永斷眾煩惱， 超度生死流。 如是大導師， 能調伏一切， 眾生咸蒙化， 故號為真濟。 汝今宜速往， 詣彼世尊所
現代漢語譯本 當時，她的丈夫婆羅突邏阇用偈語問道： 『你以前喪子時，追憶起來極其痛苦，憂愁和回憶纏繞心頭，很長時間不吃不喝。 現在第七個孩子，又因病去世，你作為慈母，為何不感到悲傷呢？』 這時，婆私吒就用偈語回答她的丈夫說： 『從無量劫以來，所受的身體沒有邊際，因為恩愛的原因，子孫數不勝數。 到處都受生，喪失的也不止一次，在生死漫長的道路中，所受的痛苦無窮無盡。 我瞭解了生死的來龍去脈，以及往來之處，所以現在，我沒有任何悲傷的情緒。』 她的丈夫婆羅門又用偈語說： 『像你所說的，自古以來從未有過，你從誰那裡得到開悟，而能忘卻憂愁呢？』 這時，婆私吒又用偈語回答說： 『婆羅門你應當知道，過去有三位佛陀，在那彌絺羅的庵婆羅園中， 宣說了斷除一切痛苦，以及達到痛苦止息的道路，修習八聖道分，就能安穩地得到涅槃。』 這時，婆羅門又用偈語說： 『我現在也想去庵婆羅園中，請教那位世尊，消除我思念孩子的痛苦。』 這時，婆私吒又用偈語說： 『佛陀的身體是真正的金色，圓光遍照一尋，永遠斷絕了各種煩惱，超越了生死的河流。 這樣偉大的導師，能夠調伏一切，眾生都蒙受教化，所以被稱為真正的救濟者。 你現在應該趕快去，到那位世尊那裡去。』
English version At that time, her husband, Bharadvaja, asked in verse: 'When you lost your children before, your memories were extremely painful, sorrow and recollection entangled your heart, and you didn't eat or drink for a long time. Now, the seventh child has died from illness, and you, as a loving mother, why do you not feel grief?' Then, Vasistha replied to her husband in verse: 'From countless eons, the bodies we have received are limitless, and because of love and affection, our descendants are countless. We are born everywhere, and the losses are not just once, in the long road of life and death, the suffering is endless. I understand the ins and outs of life and death, and where we go, so now, I have no feelings of grief at all.' Her husband, the Brahmin, again said in verse: 'What you say has never been heard before, from whom did you gain enlightenment, that you can forget your sorrows?' Then, Vasistha replied again in verse: 'Brahmin, you should know, in the past there were three Buddhas, in the Ambara Garden of Mithila, They preached the way to end all suffering, and the path to the cessation of suffering, by practicing the Eightfold Noble Path, one can peacefully attain Nirvana.' Then, the Brahmin again said in verse: 'Now I also want to go to the Ambara Garden, to ask that World Honored One, to remove my pain of missing my child.' Then, Vasistha again said in verse: 'The Buddha's body is true gold, the halo shines all around, he has forever cut off all afflictions, and has transcended the river of life and death. Such a great teacher, is able to subdue all, all beings receive his teachings, therefore he is called the true savior. You should go quickly now, to that World Honored One.'
。」
時，婆羅門聞婦所說，歡喜踴躍，即時嚴駕，詣彼園中，遙見世尊威光顯赫，倍生恭敬。到已頂禮，在一面坐。爾時，世尊以他心智觀察彼心，知其殷重，即時為說苦習滅道及八正道如此等法，能至涅槃。
時，婆羅門聞是法已，悟四真諦，已得見法，尋求出家，佛即聽許。既出家已，修不放逸，於三夜中，具得三明。佛記彼人得阿羅漢，是故更名為善生也。已得三明，敕其御者婆羅提言：「汝可乘于所駕寶車，還歸於家，語婆私吒：『汝於我所，可生隨喜。所以者何？佛今為我說四諦法，又蒙出家，獲於三明，是故於我應生凈信。』」時，婆羅提乘車還家，時，婆私吒見車已還，問御者言：「彼婆羅門見於佛不？」御者白言：「婆羅門即于坐上見四真諦，既見四諦，求索出家，佛聽出家，得出家已，於三夜中，獲阿羅漢。」爾時，其婦語御者言：「汝今能傳是善訊息，當賜汝馬及千金錢。」御者白言：「我今不用馬及金錢，我欲愿往詣佛所，聽受妙法。」
婆私吒言：「汝若如是，實為甚善。若汝出家，速能獲得阿羅漢道。」婆私吒語其女言：「汝善治家，受五欲樂，我欲出家
現代漢語譯本 當時，婆羅門聽到妻子所說，歡喜雀躍，立刻準備車駕，前往那個園林。遠遠地看見世尊威光顯赫，更加恭敬。到達后，頂禮世尊，在一旁坐下。這時，世尊用他心智觀察他的心意，知道他非常誠懇，就為他宣說了苦、集、滅、道四諦以及八正道等能夠達到涅槃的法門。 當時，婆羅門聽了這些佛法后，領悟了四真諦，已經見到了真理，於是請求出家，佛陀就允許了他。出家后，他精進修行不懈怠，在三個夜晚中，就獲得了三明。佛陀預言他將證得阿羅漢果位，因此改名為善生。他獲得三明後，就命令他的御者婆羅提說：『你可以乘坐我所駕的寶車，返回家中，告訴婆私吒：『你應當為我感到隨喜。為什麼呢？因為佛陀現在為我宣說了四諦法，我又蒙佛陀允許出家，獲得了三明，所以你應當對我生起清凈的信心。』當時，婆羅提乘車返回家中，婆私吒看見車子回來了，就問御者說：『那個婆羅門見到佛陀了嗎？』御者回答說：『婆羅門在座位上就領悟了四真諦，領悟四真諦后，就請求出家，佛陀允許他出家，出家后，在三個夜晚中，就證得了阿羅漢果位。』這時，他的妻子對御者說：『你今天能傳來這個好訊息，我應當賞賜你馬匹和千金。』御者回答說：『我今天不需要馬匹和金錢，我想要前往佛陀那裡，聽受妙法。』 婆私吒說：『你如果這樣，實在是太好了。如果你出家，很快就能證得阿羅漢道。』婆私吒對他的女兒說：『你好好管理家務，享受五欲之樂，我想要出家。』
English version At that time, the Brahmin, hearing what his wife said, was overjoyed and immediately prepared his carriage to go to that garden. From afar, he saw the World Honored One's majestic radiance, and his respect grew even more. Upon arriving, he bowed down to the World Honored One and sat to one side. At that time, the World Honored One, using his mind-reading wisdom, observed his heart and knew that he was very sincere, so he explained to him the Four Noble Truths of suffering, its cause, its cessation, and the path, as well as the Eightfold Path and other teachings that lead to Nirvana. At that time, the Brahmin, having heard these teachings, understood the Four Noble Truths, had already seen the truth, and then requested to leave home. The Buddha granted his request. After leaving home, he diligently practiced without laziness, and within three nights, he attained the Three Clear Knowledges. The Buddha predicted that he would attain the Arhatship, and therefore he was renamed 'Good Birth'. After attaining the Three Clear Knowledges, he ordered his charioteer, Bharadvaja, saying, 'You may take the precious carriage I rode in and return home, and tell Vasistha: 'You should rejoice in my merit. Why? Because the Buddha has now explained the Four Noble Truths to me, and I have been allowed to leave home by the Buddha, and have attained the Three Clear Knowledges, so you should have pure faith in me.' At that time, Bharadvaja returned home in the carriage. When Vasistha saw the carriage return, he asked the charioteer, 'Did that Brahmin see the Buddha?' The charioteer replied, 'The Brahmin understood the Four Noble Truths while sitting there. After understanding the Four Noble Truths, he requested to leave home, and the Buddha allowed him to leave home. After leaving home, within three nights, he attained Arhatship.' At this time, his wife said to the charioteer, 'If you can bring this good news, I will reward you with horses and a thousand gold coins.' The charioteer replied, 'I do not need horses or gold coins today. I wish to go to the Buddha and listen to the wonderful Dharma.' Vasistha said, 'If you do so, it is truly excellent. If you leave home, you will quickly attain the path of Arhatship.' Vasistha said to his daughter, 'You should manage the household well and enjoy the pleasures of the five desires. I wish to leave home.'
。」女孫陀利即白母言：「我父尚能捨五欲樂，出家求道，我今亦當隨而出家，離念兄弟眷戀之心，如大象去，小象亦隨，我亦如是，當隨出家，執持瓦缽而行乞食。我能修于易養之法，不作難養。」婆私吒言：「汝所欲者，真為吉善，所愿必成。我今觀汝不久必當得盡于欲，離諸結使。」時，婆羅門婆羅阇、婆私吒、並孫陀利，悉共相隨，俱時出家，皆得盡于諸苦邊際。
（九三）
如是我聞：
一時，佛在毗舍離國大林之中。爾時，如來著衣持缽，入城乞食。食訖，攝其衣缽，並復洗足，坐一樹下，住于天住。時，有一婆羅門名郁湊羅突邏阇，失產乳牛，遍處推求，經於六日，不知牛處，次第求覓，趣大林中，遙見如來在樹下坐，容貌殊特，諸根寂定，心意恬靜，獲于最上調伏之意，如似金樓，威光赫然。見是事已，往詣佛所，即于佛前而說偈言：
「云何比丘樂獨靜， 如是思惟何所得？」
爾時，世尊說偈答言：
「我于諸得失， 都無有愁憂， 汝莫謂於我， 與汝等無異。」
時，婆羅門復說偈言：
「此中真是梵住處， 實如比丘之所說， 我欲論我家中事， 唯愿少聽我所說
現代漢語譯本：女孫陀利對母親說：『我的父親尚且能捨棄五欲之樂，出家求道，我現在也應當跟隨他出家，捨棄對兄弟的眷戀之心，就像大象離去，小象也跟隨一樣，我也應當如此，跟隨出家，拿著瓦缽去乞食。我能修習容易奉養的方法，不做難以奉養的事。』婆私吒說：『你所希望的，真是吉祥美好，所愿必定能實現。我觀察你不久必定能夠斷盡慾望，脫離一切煩惱。』當時，婆羅門婆羅阇、婆私吒，以及孫陀利，都一起跟隨，同時出家，都得以斷盡一切痛苦的邊際。 現代漢語譯本：我是這樣聽說的：一時，佛陀在毗舍離國的大林中。當時，如來穿著袈裟，拿著缽，進入城中乞食。吃完飯後，收好袈裟和缽，又洗了腳，坐在一棵樹下，安住在天住的境界。當時，有一位婆羅門名叫郁湊羅突邏阇，丟失了產奶的母牛，到處尋找，經過六天，不知道牛在哪裡，依次尋找，來到大林中，遠遠看見如來坐在樹下，容貌特別，諸根寂靜，心意平靜，獲得了最上等的調伏之意，如同金樓一般，威光赫赫。看到這些后，就走到佛陀那裡，在佛陀面前說了偈語：『比丘為何樂於獨處靜修，這樣思惟能得到什麼？』當時，世尊用偈語回答說：『我對於得失，都沒有憂愁，你不要認為我，和你一樣沒有什麼不同。』當時，婆羅門又說了偈語：『這裡真是梵天居住的地方，確實如比丘所說，我想談談我家中之事，希望您能稍微聽我說說。』
English version: The maiden Sundari then said to her mother, 'My father is able to abandon the pleasures of the five desires and leave home to seek the Way. I too should follow him and leave home, abandoning the attachment to my brothers. Just as a large elephant departs and a small elephant follows, so too should I follow and leave home, carrying a clay bowl to beg for food. I can practice the method of being easily supported and not be difficult to care for.' Vasishtha said, 'What you desire is truly auspicious and good, and your wish will surely be fulfilled. I observe that you will soon be able to exhaust your desires and be free from all fetters.' At that time, the Brahmins Bharadvaja and Vasishtha, along with Sundari, all followed each other, left home together, and all attained the end of all suffering. English version: Thus have I heard: At one time, the Buddha was in the great forest of Vaishali. At that time, the Tathagata, wearing his robes and carrying his bowl, entered the city to beg for food. After eating, he put away his robes and bowl, washed his feet, and sat under a tree, abiding in the heavenly abode. At that time, there was a Brahmin named Utkroshtara-durdharsha who had lost his milk-producing cow. He searched everywhere for six days, not knowing where the cow was. He searched in order and came to the great forest. From afar, he saw the Tathagata sitting under a tree, his appearance extraordinary, his senses tranquil, his mind peaceful, having attained the highest state of taming, like a golden tower, his majestic light radiant. Having seen this, he went to the Buddha and spoke a verse before him: 'Why does the Bhikkhu delight in solitude, and what does he gain by such contemplation?' At that time, the World Honored One replied in verse: 'I have no sorrow or worry about gains or losses. Do not think that I am no different from you.' Then the Brahmin spoke another verse: 'This is truly a place where Brahma dwells, just as the Bhikkhu has said. I wish to speak about my household affairs, I hope you will listen to what I have to say.'
。 沙門汝今者， 宴坐林樹間， 亦無有失牛， 六日之憂苦， 當知此沙門， 真為寂然樂。 汝亦不種稻， 何憂于灌水？ 亦不憂稻穗， 有出不出者， 如是等眾苦， 汝今久舍離。 亦不種胡麻， 又不恐荒穢， 汝亦無如是， 耘耨之苦惱。 當知彼沙門， 實為寂然樂。 我家有草敷， 敷來經七月， 中有眾毒蟲， 蝎螫生苦惱， 汝無如是事， 沙門為快樂。 汝無有七子， 𢤱悷難教授， 舉貸負他債， 汝無如是事， 沙門為快樂。 汝又無七女， 或有產一子， 或有無子者， 喪夫來歸家， 無有如是事。 當知沙門樂， 亦無諸債主， 晨朝來至門， 債索所負者， 無有如是事， 沙門為快樂。 汝無有朽舍， 遍中諸空器， 鼷鼠在中戲， 摚觸出音聲， 擾亂廢我睡， 通夕不得眠。 汝無有惡婦， 醜陋目黃睛， 中夜強驅起， 日夕常罵詈， 或說家寒苦， 或云負他債， 沙門無此事， 當知為快樂。」
爾時，世尊復說偈言：
「婆羅門當知， 汝言為至誠， 無賊偷我牛， 已經於六日， 無有如斯事， 真實為快樂
現代漢語譯本 『沙門啊，你現在安坐在樹林間，沒有丟失牛的憂慮，也沒有六天的痛苦，應當知道這位沙門，真是享受寂靜的快樂。 你也不種植稻穀，為何要擔憂灌溉？也不用擔心稻穗是否能長出來，這些種種的苦惱，你現在都已捨棄。 你也不種植胡麻，也不用害怕荒蕪，你也沒有像耕耘鋤草那樣的苦惱。應當知道那位沙門，確實是享受寂靜的快樂。 我家有草鋪在地上，鋪了七個月，裡面有各種毒蟲，被蝎子蜇咬會產生痛苦，你沒有這樣的事，沙門真是快樂。 你沒有七個兒子，頑劣難以教導，也沒有舉債欠別人的錢，你沒有這些事，沙門真是快樂。你也沒有七個女兒，有的生了一個兒子，有的沒有孩子，喪夫后回到孃家，你沒有這些事。 應當知道沙門是快樂的，也沒有那些債主，早晨來到門口，討要所欠的債務，沒有這些事，沙門真是快樂。 你沒有破舊的房屋，裡面到處是空空的器皿，老鼠在裡面嬉戲，碰撞發出聲音，擾亂我的睡眠，整夜都無法入睡。 你沒有醜陋的妻子，長著黃色的眼睛，半夜強行把你叫起來，早晚都在責罵，或者說家裡貧寒，或者說欠了別人的債，沙門沒有這些事，應當知道是快樂的。』 這時，世尊又說偈語： 『婆羅門，你應當知道，你所說的是真誠的，沒有賊偷我的牛，已經過了六天，沒有這樣的事，這才是真正的快樂。』
English version 'Ascetic, you now sit peacefully among the trees, without the worry of lost cattle, nor the six days of suffering. It should be known that this ascetic truly enjoys the bliss of tranquility.' 'You do not plant rice, so why worry about irrigation? Nor do you fret about whether the rice ears will grow. All these various sufferings, you have now abandoned.' 'You do not plant sesame, nor do you fear the wilderness. You also do not have the toil of weeding and hoeing. It should be known that that ascetic truly enjoys the bliss of tranquility.' 'My house has grass laid down, laid for seven months. Inside are various poisonous insects, and the stings of scorpions cause suffering. You have none of these things; the ascetic is truly happy.' 'You do not have seven sons, unruly and difficult to teach, nor do you have debts owed to others. You have none of these things; the ascetic is truly happy. You also do not have seven daughters, some who have borne a son, some who are childless, and some who have returned home after losing their husbands. You have none of these things.' 'It should be known that the ascetic is happy, and there are no creditors who come to the door in the morning, demanding what is owed. You have none of these things; the ascetic is truly happy.' 'You do not have a dilapidated house, filled with empty vessels, where mice play, bumping and making noises, disturbing my sleep, so that I cannot sleep all night.' 'You do not have an ugly wife, with yellow eyes, who forces you to get up in the middle of the night, and scolds you morning and evening, or says the family is poor, or that we owe debts to others. The ascetic has none of these things; it should be known that he is happy.' At that time, the World Honored One spoke in verse: 'Brahmin, you should know that what you say is sincere. No thief has stolen my cattle, and six days have passed. There are no such things; this is true happiness.'
。 我實無稻田， 而生乏水想， 又不憂稻穗， 有出不出者， 我無如是苦， 當知為快樂。 我無胡麻田， 生草而荒穢， 我無如是事， 真實名為樂。 我實無草敷， 經歷於七月， 又無毒蟲出， 蝎螫家眷苦， 我無如是事， 真實為快樂。 我無有七子， 𢤱悷而難教， 各自而債負， 為他所敦蹙。 我又無七女， 或產不產者， 喪夫還歸家， 我無如此苦。 我亦無債主， 晨朝來扣門， 徴索所負物。 又亦無朽舍， 滿中諸空器， 鼷鼠戲其中， 摚觸出音聲， 擾亂廢我睡， 竟宿不得眠。 亦無有惡婦， 黃眼而醜陋， 中夜強驅起， 日夕常罵詈， 或說家貧苦， 或云負他債。 都無如斯苦， 真實為快樂。 婆羅門當知， 汝不斷愛憎， 不得免是苦， 斷欲離諸愛， 然後得快樂。」
爾時，世尊為婆羅門種種說法，示教利喜，廣說如上，乃至盡諸有結，不受後有。時，尊者郁湊羅突邏阇得阿羅漢，得解脫樂，踴躍歡喜，而說偈言：
「今我極憘樂， 大仙所說法， 聞法得解悟， 都無諸取捨， 不虛見世尊， 遇佛獲道果
現代漢語譯本 我沒有稻田，所以沒有為缺水而擔憂的念頭。 我也不用擔心稻穗的收成，是否會有或沒有。 我沒有這樣的苦惱，應當知道這是快樂。 我沒有胡麻田，不會因為雜草叢生而荒蕪。 我沒有這樣的煩惱，這才是真正的快樂。 我沒有草蓆，不用在七月里經歷鋪草的辛苦。 也沒有毒蟲出現，蝎子不會叮咬我的家人，使他們受苦。 我沒有這樣的煩惱，這才是真正的快樂。 我沒有七個兒子，他們頑劣難以管教。 各自欠著債務，被債主逼迫。 我又沒有七個女兒，她們可能生育也可能不生育。 喪夫后又回到孃家，我沒有這樣的苦惱。 我也沒有債主，早晨來敲門。 催討所欠的債務。我也沒有破舊的房屋， 裡面堆滿了空空的器皿，老鼠在其中嬉戲， 碰撞發出聲響，擾亂我的睡眠， 整夜都無法入睡。我也沒有兇惡的妻子， 她黃眼醜陋，半夜強行把我叫醒， 早晚都責罵我，或者說家裡貧窮， 或者說欠了別人的債。我都沒有這樣的苦惱， 這才是真正的快樂。婆羅門，你應該知道， 你不斷除愛憎，就不能免除這些痛苦， 斷除慾望，離開各種愛戀，然後才能得到快樂。」 當時，世尊為婆羅門說了種種佛法，開示教導，使他歡喜，廣泛地講述了以上內容，直到他斷盡了一切煩惱的束縛，不再受後世的輪迴。當時，尊者郁湊羅突邏阇證得了阿羅漢果，獲得了解脫的快樂，歡喜踴躍，並說了偈語： 『現在我非常喜悅快樂，因為大仙所說的佛法， 聽聞佛法后我得以開悟，心中不再有任何取捨， 我沒有白白見到世尊，遇到佛陀獲得了道果。』
English version I have no rice fields, so I have no thoughts of lacking water. Nor do I worry about the rice harvest, whether there will be any or not. I have no such suffering, I should know this is happiness. I have no sesame fields, so they won't be overgrown with weeds and become desolate. I have no such troubles, this is truly called happiness. I have no grass mats, so I don't have to endure the hardship of laying grass in July. Nor do poisonous insects appear, and scorpions do not sting my family, causing them suffering. I have no such troubles, this is truly happiness. I have no seven sons, who are unruly and difficult to teach. Each of them is in debt, and they are being pressed by creditors. Nor do I have seven daughters, who may or may not bear children. Returning home after losing their husbands, I have no such suffering. I also have no creditors, who come knocking on my door in the morning. Demanding the debts owed. Nor do I have a dilapidated house, Filled with empty vessels, where mice play, Making noises that disturb my sleep, So I cannot sleep all night. Nor do I have a wicked wife, With yellow eyes and an ugly face, who forces me to wake up in the middle of the night, And scolds me morning and evening, or says the family is poor, Or says we owe debts to others. I have none of these sufferings, This is truly happiness. Brahmin, you should know, If you do not cut off love and hatred, you cannot escape these sufferings, Cut off desires, leave all attachments, and then you can obtain happiness.」 At that time, the World Honored One spoke various teachings to the Brahmin, instructing and guiding him, making him happy, and extensively explained the above content, until he had cut off all the bonds of affliction and would no longer be subject to future rebirth. At that time, the Venerable Utsurotula-raja attained the Arhatship, obtained the joy of liberation, and was overjoyed, and spoke the following verse: 『Now I am extremely joyful and happy, because of the Dharma spoken by the Great Sage, Having heard the Dharma, I have gained enlightenment, and there is no longer any grasping or rejection in my heart, I have not seen the World Honored One in vain, having met the Buddha, I have obtained the fruit of the Path.』
。」
（九四）
如是我聞：
一時，佛在娑羅婆羅門聚落。爾時，世尊于其晨朝，著衣持缽，欲入娑羅聚落乞食。有非時云起，天降於雨，如來避雨至彼聚落。時，聚落中，婆羅門長者共集論處，遙見佛來，咸作是言：「剃髮道人知何等法？」佛聞其言，即告之曰：「汝婆羅門有知法者，不知法者。剎利居士，亦復如是。」
爾時，世尊即說偈言：
「終不于親友， 令其生屈伏， 王者亦不取， 不應伏者伏。 妻不求夫伏， 父母衰老至， 子應致敬養， 不宜生勃逆。 無有眾聚處， 而無賢良人， 無有善丈夫， 而不說法語。 斷于貪瞋癡， 所說皆如法。」
時，諸婆羅門言：「汝善知婆羅門法，來入此眾。」即時敷座，請佛就座：「為我說法，我等樂聽。」爾時，世尊入其眾中，坐其座上，為說種種法，示教利喜，而說偈言：
「若默無所說， 莫知其愚智， 要因於言說， 然後乃別知。 若說妙法者， 說法趣涅槃， 是以應言說， 熾然於法燈。 已立仙聖幢， 皆由於言說， 言說即聖幢， 是以不應嘿。」
佛說是已，從坐而去
現代漢語譯本： （九十四） 我是這樣聽說的： 一時，佛陀在娑羅婆羅門聚落。當時，世尊在早晨穿好衣服，拿著缽，想要進入娑羅聚落乞食。這時，天空中突然出現不合時宜的云，下起了雨，如來爲了避雨就到了那個聚落。當時，聚落中的婆羅門長者們聚集在一起討論事情，遠遠地看見佛陀來了，都說：『這個剃了頭髮的道人懂得什麼法？』佛陀聽見他們的話，就告訴他們說：『你們婆羅門中有懂得法的，也有不懂得法的。剎帝利居士也是這樣。』 當時，世尊就說了偈語： 『終究不應該讓親友屈服， 君王也不應該強取， 不應該讓不該屈服的人屈服。 妻子不應該要求丈夫屈服， 父母年老體衰時， 子女應該恭敬供養， 不應該產生叛逆。 沒有哪個聚會場所， 是沒有賢良的人的， 沒有哪個善男子， 是不說佛法的。 斷除貪嗔癡， 所說的一切都符合佛法。』 當時，那些婆羅門說：『您很瞭解婆羅門法，請到我們中間來。』他們立刻鋪設座位，請佛陀就座：『請為我們說法，我們很樂意聽。』當時，世尊進入他們中間，坐在座位上，為他們說了種種佛法，開示教導，使他們歡喜，並說了偈語： 『如果沉默不語， 就無法知道他是愚笨還是聰明， 必須通過言語， 才能分辨出來。 如果說的是微妙的佛法， 所說的法能引導人走向涅槃， 因此應該說話， 點燃佛法的明燈。 已經樹立了仙聖的旗幟， 都是通過言語， 言語就是聖者的旗幟， 因此不應該沉默。』 佛陀說完這些話，就從座位上離開了。
English version: (Ninety-four) Thus have I heard: At one time, the Buddha was in the Sālavarāhmaṇa settlement. At that time, the World-Honored One, in the early morning, put on his robes, took his bowl, and intended to enter the Sāla settlement to beg for food. Then, untimely clouds arose, and rain fell from the sky. The Tathagata, to avoid the rain, went to that settlement. At that time, the Brahmin elders in the settlement were gathered together discussing matters. Seeing the Buddha coming from afar, they all said, 'What Dharma does this shaven-headed ascetic know?' The Buddha, hearing their words, told them, 'Among you Brahmins, there are those who know the Dharma and those who do not. The Kshatriya householders are also the same.' At that time, the World-Honored One spoke these verses: 'One should never cause friends to be subjugated, Nor should a king seize by force, One should not subjugate those who should not be subjugated. A wife should not demand her husband's subjugation, When parents grow old and frail, Children should respectfully provide for them, They should not become rebellious. There is no gathering place, Where there are no virtuous people, There is no good man, Who does not speak the Dharma. Having severed greed, hatred, and delusion, All that is spoken is in accordance with the Dharma.' At that time, the Brahmins said, 'You are well-versed in Brahmin Dharma, please come among us.' They immediately spread out a seat and invited the Buddha to sit: 'Please preach the Dharma for us, we are happy to listen.' At that time, the World-Honored One entered among them, sat on the seat, and spoke various Dharmas for them, instructing and guiding them, making them happy, and spoke these verses: 'If one is silent and says nothing, One cannot know if they are foolish or wise, It is through speech, That one can then distinguish. If one speaks the wonderful Dharma, The Dharma that leads to Nirvana, Therefore, one should speak, Kindling the lamp of the Dharma. The banner of the sages has been raised, All through speech, Speech is the banner of the sages, Therefore, one should not be silent.' Having spoken these words, the Buddha departed from his seat.
。
（九五）
如是我聞：
一時，佛游拘薩羅。爾時，彼國有婆羅門名曰天敬，其聚落中，有止客舍。爾時，尊者優波摩那為佛侍者，止客舍中。如來於時微患風動，苦於背痛。尊者優婆摩那著衣持缽，詣天敬婆羅門家。爾時，天敬在於門中剃髮而坐。彼婆羅門遙見尊者，即說偈言：
「落髮服法衣， 手中執應器， 住立我門側， 將欲何所求？」
時，尊者優波摩那以偈答言：
「大羅漢善逝， 牟尼患背痛， 須少燸藥水， 故來從汝乞。」
時，婆羅門即取缽盛滿蘇油，黑石蜜一篋，燸藥水一車，而以與之。爾時，尊者既得之已，赍詣佛所，即以此油，並燸藥水洗涂佛身，飲黑蜜漿，背痛即愈。時，天敬婆羅門於後日朝，往詣佛所，問訊世尊，在一面坐。爾時，世尊以偈問婆羅門言：
「云何婆羅門， 行婆羅門法， 施何獲大果？ 何者是施時？ 於何福田中， 獲得于勝報？」
時，婆羅門復以偈答言：
「有多教學者， 多聞能總持， 父母真正凈， 顏容悉端嚴， 如是等名為， 三明婆羅門。 若施如斯處， 能獲大果報， 隨時施衣食， 是名勝福田
現代漢語譯本： （九五） 我是這樣聽說的： 一時，佛陀在拘薩羅國游化。當時，那個國家有個婆羅門名叫天敬，他的村落里，有一個供人暫住的客舍。當時，尊者優波摩那作為佛陀的侍者，住在客舍中。這時，如來稍微感到風邪侵擾，背部疼痛。尊者優波摩那穿好衣服，拿著缽，前往天敬婆羅門家。當時，天敬正在門口剃頭而坐。那婆羅門遠遠看見尊者，就說了偈語： 『剃了頭髮，穿上法衣，手中拿著應供的缽，站在我的門邊，想要尋求什麼呢？』 當時，尊者優波摩那用偈語回答說： 『大羅漢善逝，牟尼佛背部疼痛，需要少許熱藥水，所以前來向你乞求。』 當時，婆羅門立刻取來缽，盛滿酥油，一箱黑石蜜，一車熱藥水，都給了他。當時，尊者得到這些后，帶到佛陀那裡，就用這些油和熱藥水塗抹佛身，喝了黑蜜漿，背痛立刻就好了。當時，天敬婆羅門在第二天早上，前往佛陀那裡，問候世尊，在一旁坐下。當時，世尊用偈語問婆羅門說： 『婆羅門啊，你如何修行婆羅門法？施捨什麼能獲得大果報？什麼時候是施捨的好時機？在什麼樣的福田中，能獲得殊勝的果報？』 當時，婆羅門又用偈語回答說： 『有很多博學的人，多聞且能總持，父母真正清凈，容貌都端正莊嚴，像這樣的人被稱為三明婆羅門。如果施捨給這樣的人，能獲得大果報，隨時施捨衣食，這就是殊勝的福田。』
English version: (Ninety-five) Thus have I heard: At one time, the Buddha was traveling in Kosala. At that time, there was a Brahmin in that country named Tian Jing. In his village, there was a guest house for travelers. At that time, the Venerable Upamana, as the Buddha's attendant, was staying in the guest house. At this time, the Tathagata felt a slight wind ailment, and his back was in pain. The Venerable Upamana put on his robes, took his bowl, and went to the house of the Brahmin Tian Jing. At that time, Tian Jing was sitting at the door, shaving his head. The Brahmin saw the Venerable from afar and spoke a verse: 'Having shaved your head and donned the Dharma robes, holding an alms bowl in your hand, standing by my door, what do you seek?' At that time, the Venerable Upamana replied with a verse: 'The great Arhat, the Well-Gone One, the Muni, suffers from back pain, needing a little hot medicinal water, therefore I come to beg from you.' At that time, the Brahmin immediately took a bowl, filled it with ghee, a box of black rock honey, and a cart of hot medicinal water, and gave them to him. At that time, the Venerable, having received these, brought them to the Buddha, and used the oil and hot medicinal water to anoint the Buddha's body, and drank the black honey drink, and the back pain immediately healed. At that time, the Brahmin Tian Jing, the next morning, went to the Buddha, greeted the World Honored One, and sat to one side. At that time, the World Honored One asked the Brahmin with a verse: 'How, Brahmin, do you practice the Brahmin Dharma? What kind of giving yields great results? When is the right time to give? In what field of merit can one obtain superior rewards?' At that time, the Brahmin replied with a verse: 'There are many learned people, who are well-versed and can uphold the teachings, whose parents are truly pure, and whose appearances are all dignified and solemn. Such people are called the Three-Veda Brahmins. If one gives to such people, one can obtain great rewards. Giving food and clothing at any time is called a superior field of merit.'
。」
時，婆羅門復以偈問佛：
「瞿曇說何種， 名為婆羅門？ 云何為三明？ 施何得大果？ 何者是施時？ 云何勝福田？」
爾時，世尊以偈答言：
「明知於三世， 見人天惡趣， 得盡于生死， 並獲諸神通， 心智得解脫， 是謂為三明。 施彼得大果， 是名勝福田。」
時，天敬婆羅門聞佛所說，歡喜而去。
（九六）
如是我聞：
一時，佛游拘薩羅國，夜止娑羅林。爾時，有一婆羅門近林耕殖，由晨行田，因到佛所。白佛言：「世尊！我近林耕，故樂此林。汝今亦樂此娑羅林，將非此中而耕種耶？」時，婆羅門即說偈言：
「汝將欲種殖， 而樂此林耶？ 無侶憘空寂， 以此林樂耶？」
爾時，世尊說偈答曰：
「我於斯林中， 都無有所作， 拔斷其根本， 一切盡枯摧。 于林而無林， 已得出于林， 我永棄所樂， 禪定斷染著。」
時，婆羅門復說偈言：
「汝實名佛陀， 于諸世間尊， 善能滅諸結， 離於諸畜積。 世間之最上， 盡後有邊際， 汝傾欲華幢， 故號為世尊。」
婆羅門說是偈已，歡喜而去
現代漢語譯本 當時，婆羅門又用偈語問佛： 『瞿曇所說的，什麼叫做婆羅門？ 什麼叫做三明？施捨什麼能得到大果報？ 什麼時候是施捨的好時機？什麼才是殊勝的福田？』 這時，世尊用偈語回答說： 『明瞭知道過去、現在、未來三世， 能看見人道、天道和惡道， 能夠斷盡生死輪迴， 並且獲得各種神通， 心智得到解脫， 這就叫做三明。 施捨給這樣的人能得到大果報， 這才是殊勝的福田。』 當時，天敬婆羅門聽了佛所說，歡喜地離開了。
（九六）
我是這樣聽說的： 一時，佛在拘薩羅國游化，晚上住在娑羅樹林。當時，有一位婆羅門在樹林附近耕種，因為早晨在田里行走，就到了佛所在的地方。他向佛說：『世尊！我因為在樹林附近耕種，所以喜歡這片樹林。您現在也喜歡這片娑羅樹林，難道您也在這裡耕種嗎？』當時，婆羅門就說了偈語： 『您是想要種植，才喜歡這片樹林嗎？ 還是因為沒有伴侶，喜歡空寂，才喜歡這片樹林呢？』 這時，世尊用偈語回答說： 『我在這片樹林中， 都沒有任何作為， 我已經拔斷了它的根本， 一切都已枯萎摧毀。 身處樹林卻不執著于樹林， 已經超脫了樹林， 我永遠捨棄了所貪戀的， 通過禪定斷除了染著。』 當時，婆羅門又說了偈語： 『您真是名叫佛陀， 在世間是至尊的， 善於滅除各種煩惱結縛， 遠離各種積聚。 是世間最殊勝的， 斷盡了後有的邊際， 您傾倒了慾望的華幢， 所以被稱為世尊。』 婆羅門說完這偈語，歡喜地離開了。
English version Then, the Brahmin again asked the Buddha in verse: 'What kind of person, O Gautama, is called a Brahmin? What is meant by the three knowledges? What kind of giving yields great fruit? When is the right time to give? What is the most excellent field of merit?' At that time, the World-Honored One replied in verse: 'Clearly knowing the three times (past, present, and future), Seeing the realms of humans, gods, and evil destinies, Having exhausted the cycle of birth and death, And having attained all the supernormal powers, With the mind and wisdom liberated, This is what is called the three knowledges. Giving to such a person yields great fruit, This is called the most excellent field of merit.' Then, the Brahmin Tianjing, having heard what the Buddha said, rejoiced and departed.
(96)
Thus have I heard: At one time, the Buddha was traveling in the country of Kosala, and at night he stayed in the Sal tree forest. At that time, there was a Brahmin who was cultivating land near the forest. Because he was walking in the fields in the morning, he came to where the Buddha was. He said to the Buddha, 'World-Honored One! Because I cultivate near the forest, I enjoy this forest. You also enjoy this Sal tree forest now, are you also cultivating here?' At that time, the Brahmin spoke in verse: 'Do you desire to plant and cultivate, and therefore enjoy this forest? Or is it because you have no companions and enjoy solitude, that you enjoy this forest?' At that time, the World-Honored One replied in verse: 'In this forest, I have nothing to do, I have uprooted its roots, Everything is withered and destroyed. Being in the forest, yet not attached to the forest, I have already transcended the forest, I have forever abandoned what is desired, Through meditation, I have cut off all attachments.' Then, the Brahmin again spoke in verse: 'You are truly named Buddha, You are the most honored in the world, You are skilled in extinguishing all fetters, You are free from all accumulations. You are the most supreme in the world, You have exhausted the limits of future existence, You have overthrown the banner of desire, Therefore, you are called the World-Honored One.' Having spoken these verses, the Brahmin rejoiced and departed.
。
（九七）
如是我聞：
一時，佛游拘薩羅國，在娑羅林。時有一婆羅門去林不遠，五百摩納，從其受學。時彼婆羅門每念世尊如來何時來游此林，當往咨問，釋我疑滯。時婆羅門遣諸摩納，詣林採薪，欲以祀火。時諸摩納既至林已，見於如來在樹下坐，端正殊特，容貌和奕，如真金樓，暉光赫然。時諸摩納睹如來已，尋負薪歸，白其師言：「和上昔日，每思見佛，今者如來近在此林，若欲見者，宜知是時。」時婆羅門聞是語已，即詣佛所，問訊起居，在一面坐。即說偈言：
「深林極茂盛， 其中甚可畏， 何故獨宴坐， 修禪無懼心？ 又無眾音樂， 可以娛自身， 云何樂閑居？ 實為未曾有。 汝為求大梵， 世界自在主？ 為求于帝釋， 三十三天尊？ 何故樂獨處， 可畏深林中？ 常修于苦行， 將欲何所求？」
爾時，世尊說偈答言：
「著有所欲者， 多懷諸疑惑， 于無數境界， 各各生染著。 一切諸結使， 皆因無智起， 我斷無智根， 吐結欲泥干。 悉斷于志求， 亦無諸諂曲， 于諸善法中， 證知得清凈， 正得無上道， 修禪離欲者
現代漢語譯本 （九十七） 我是這樣聽說的： 一時，佛陀在拘薩羅國游化，住在娑羅樹林。當時有一位婆羅門，住在離樹林不遠的地方，有五百個年輕弟子跟隨他學習。這位婆羅門常常想著，世尊如來什麼時候會來到這片樹林，我應當前去請教，解除我的疑惑。當時，婆羅門派遣他的弟子們到樹林里去砍柴，準備用來祭祀火神。這些弟子到了樹林后，看見如來佛坐在樹下，儀容端正殊勝，容貌和藹可親，如同真金鑄成的樓閣，光輝燦爛。弟子們看到如來后，就揹著柴火回去，告訴他們的老師說：『和上您以前常常想見到佛陀，現在如來就在這片樹林附近，如果想見他，現在正是時候。』婆羅門聽了這話，就立刻前往佛陀所在的地方，向佛陀問候起居，然後在一旁坐下。他用偈語說道： 『茂密的深林， 其中非常可怕， 為何獨自靜坐， 修禪毫無畏懼？ 又沒有音樂， 可以娛樂自身， 為何樂於獨處？ 實在前所未有。 您是尋求大梵天， 世界自在的主宰？ 還是尋求帝釋天， 三十三天的尊者？ 為何樂於獨處， 在這可怕的深林中？ 常常修行苦行， 將要尋求什麼？』 這時，世尊用偈語回答說： 『執著于慾望的人， 心中充滿疑惑， 對於無數的境界， 各自產生貪戀。 一切的煩惱， 都是因為無知而起， 我已斷除無知的根源， 吐盡煩惱的泥垢。 完全斷除追求， 也沒有任何的諂媚和虛偽， 在一切善法中， 證悟清凈的境界， 真正證得無上道， 修禪遠離慾望的人。'
English version (Ninety-seven) Thus have I heard: At one time, the Buddha was traveling in the country of Kosala, staying in the Sal grove. At that time, there was a Brahmin not far from the grove, with five hundred young students learning from him. This Brahmin often thought, 'When will the World Honored One, the Tathagata, come to this grove? I should go and inquire, and resolve my doubts.' At that time, the Brahmin sent his students to the grove to gather firewood, intending to use it for fire sacrifices. When the students arrived at the grove, they saw the Tathagata sitting under a tree, with a dignified and extraordinary appearance, a gentle and amiable countenance, like a golden tower, radiating brilliant light. Upon seeing the Tathagata, the students immediately returned with their firewood and told their teacher, 'Venerable Sir, you have often wished to see the Buddha. Now the Tathagata is near this grove. If you wish to see him, now is the time.' Upon hearing this, the Brahmin immediately went to where the Buddha was, greeted him, and sat down to one side. He then spoke in verse: 'The deep forest is extremely lush, And within it is very frightening, Why do you sit alone in meditation, Practicing without fear? And there is no music, To entertain yourself, Why do you enjoy solitude? It is truly unprecedented. Are you seeking the Great Brahma, The sovereign of the world? Or are you seeking Indra, The lord of the Thirty-three Heavens? Why do you enjoy solitude, In this frightening deep forest? Constantly practicing asceticism, What do you seek?' At that time, the World Honored One replied in verse: 'Those attached to desires, Harbor many doubts, Towards countless realms, Each gives rise to attachment. All afflictions, Arise from ignorance, I have severed the root of ignorance, And expelled the mud of afflictions. Completely severed all seeking, And have no flattery or deceit, In all virtuous dharmas, I have realized purity, Truly attained the unsurpassed path, One who practices meditation and is free from desires.'
。」
爾時，婆羅門復說偈言：
「我今稽首禮， 歸依牟尼尊， 于諸禪自在， 解悟無量覺。 于天人中尊， 具三十二相， 端正無與等， 猶彼雪山王。 于林得解脫， 而不著于林， 清凈解脫者， 無生拔毒箭。 如來所說法， 于諸論中上， 言說最第一。 人中師子吼， 敷演四真諦， 廣度於一切， 自離於大苦， 亦度諸群生， 咸令得安樂， 愿為說此法， 我今歸命禮， 得度于彼岸。 離諸怖畏者， 善來住此林。 今我得值遇， 天人大導師， 能除滅眾生， 一切諸苦惱。」
爾時，婆羅門說是偈已，歡喜而去。
（九八）
如是我聞：
一時，佛游拘薩羅國。爾時，世尊止於孫陀利河岸。時彼岸側有住婆羅門，往詣佛所，問訊已訖，在一面坐，即白佛言：「汝欲入此河中浴耶？」佛問之曰：「入此河浴有何利益？」婆羅門言：「今此河者，古仙度處。若入洗浴，能除眾惡，清凈鮮潔，名為大吉。」
佛聞是已，即說偈言：
「非彼孫陀利， 得閉及恒河， 竭阇婆缽提， 入是諸河浴， 終不能洗除， 已作之惡業
現代漢語譯本： 當時，婆羅門又說了偈語： 『我今天稽首禮拜，歸依牟尼至尊，在各種禪定中自在，覺悟了無量的智慧。 在天人之中最為尊貴，具足三十二種殊勝的相貌，端正莊嚴無人能比，如同那雪山之王。 在樹林中獲得解脫，卻不執著于樹林，清凈解脫的人，拔除了無生的毒箭。 如來所說的法，在各種論述中最為殊勝，言語表達最為第一。 人中的獅子吼，宣講四種真諦，廣泛地度化一切眾生，自己脫離了巨大的痛苦，也度化了眾多的生命，使他們都得到安樂，愿您為我宣說此法，我今天歸命禮拜，得以度過彼岸。 遠離各種恐懼的人，歡迎您來到這片樹林居住。 今天我得以遇到，天人中的大導師，能夠消除眾生的一切痛苦煩惱。』 當時，婆羅門說完這偈語后，歡喜地離開了。
（九八）
我是這樣聽說的： 一時，佛陀在拘薩羅國游化。當時，世尊住在孫陀利河岸。那時，河的對岸住著一位婆羅門，他來到佛陀所在的地方，問候完畢后，在一旁坐下，然後對佛陀說：『您想進入這條河中沐浴嗎？』佛陀問他：『進入這條河沐浴有什麼好處呢？』婆羅門說：『這條河是古代仙人渡過的地方。如果進入其中洗浴，能夠消除各種罪惡，變得清凈潔白，被認為是最大的吉祥。』 佛陀聽了這些話后，就說了偈語： 『不是那孫陀利河，也不是恒河，竭阇婆缽提河，進入這些河流中沐浴，最終也不能洗除已經造作的惡業。'
English version: At that time, the Brahmin again spoke in verse: 'I now bow my head in reverence, taking refuge in the Muni, the most honored one, who is free in all meditations, and has awakened to immeasurable wisdom. The most revered among gods and humans, possessing thirty-two extraordinary marks, with a dignified appearance unmatched, like the king of the snowy mountains. Having attained liberation in the forest, yet not attached to the forest, the pure liberated one, has pulled out the arrow of no birth. The Dharma spoken by the Tathagata, is the most excellent among all discourses, the most supreme in expression. The lion's roar among humans, expounding the four noble truths, widely liberating all beings, having freed oneself from great suffering, also liberating numerous lives, enabling them all to attain peace and happiness, I wish you to expound this Dharma for me, I now take refuge and bow in reverence, to be able to cross to the other shore. One who is free from all fears, welcome to dwell in this forest. Today I have the opportunity to meet, the great teacher of gods and humans, who can eliminate all the suffering and afflictions of beings.' At that time, after the Brahmin finished speaking these verses, he departed with joy.
(Ninety-eight)
Thus have I heard: At one time, the Buddha was traveling in the country of Kosala. At that time, the World Honored One was staying on the bank of the Sundarika River. At that time, a Brahmin who lived on the other side of the river, went to where the Buddha was, after greeting him, sat down to one side, and then said to the Buddha: 'Do you wish to enter this river to bathe?' The Buddha asked him: 'What benefit is there in bathing in this river?' The Brahmin said: 'This river is where ancient sages crossed. If one enters it to bathe, one can eliminate all evils, become pure and clean, and it is considered the greatest auspiciousness.' After hearing these words, the Buddha spoke in verse: 'It is not the Sundarika River, nor the Ganges, nor the Gadhava-patti River, entering these rivers to bathe, will ultimately not wash away the evil deeds that have already been committed.'
。 大力缽健提， 並與愚下劣， 設共于中洗， 乃至百千年， 終不能除惡、 煩惱之垢穢。 若人心真凈， 具戒常布薩， 能修凈業者， 常得具足戒。 不殺及不盜， 不淫不妄語， 能信罪福者， 終不嫉於他， 法水澡塵垢， 宜於是處洗。 雖于孫陀利、 竭阇等諸河， 此皆是世水， 飲之及洗浴， 不能除垢污， 並祛諸惡業， 飲浴何用為？ 實語而調順， 舍瞋不害物， 此是真凈水。 若入凈戒河， 洗除諸塵勞， 雖不除外穢， 能祛于內垢。 兇險殘害者， 嬰愚造諸惡， 如是等不凈， 穢污垢惡者， 水正洗身垢， 不能除此惡。」
時，婆羅門聞佛所說，贊言：「善哉！善哉！誠如所言。夫洗浴者，能除身垢。為惡業者，非洗能除。」
（九九）
如是我聞：
一時，佛游拘薩羅孫陀利河岸。爾時，世尊新剃鬚發，宿彼河岸。后夜早起，以衣覆頭，正身端坐，繫念在前。時，彼河岸有祀火婆羅門祀火之法，余應施與諸婆羅門，于天欲曉，即持祀余，求婆羅門，欲以施之。過值于佛，爾時，世尊聞其行聲，即發卻覆，𡄇咳出聲
現代漢語譯本 即使是大力士，體魄強健，和愚笨低下的人一起，在水中洗浴，哪怕經過成百上千年，最終也不能去除他們內心的罪惡和煩惱的污垢。如果人的內心真正清凈，持守戒律，經常進行布薩，能夠修習清凈的善業，就能常常具備圓滿的戒律。不殺生，不偷盜，不邪淫，不妄語，能夠相信罪業和福報的人，最終不會嫉妒他人。用佛法的甘露洗滌塵垢，應該在這裡洗滌。即使在孫陀利河、竭阇河等河流中洗浴，這些都是世俗的水，飲用或洗浴，都不能去除污垢，並消除各種惡業，飲用和洗浴又有什麼用呢？說真實的話，行為調順，捨棄嗔恨，不傷害眾生，這才是真正的清凈之水。如果進入清凈戒律的河流，洗滌各種塵世的勞苦，雖然不能去除外在的污垢，卻能去除內心的污垢。兇險殘暴的人，愚昧無知而造作各種惡行，像這樣不乾淨，污穢骯髒的人，水只能洗滌身體的污垢，卻不能去除這些罪惡。」 當時，婆羅門聽了佛陀所說，讚歎道：『說得好啊！說得好啊！確實如您所說。洗浴只能去除身體的污垢，而作惡的人，不是洗浴就能去除罪惡的。』 （九九） 我是這樣聽說的： 一時，佛陀在拘薩羅國的孫陀利河岸邊游化。當時，世尊剛剃除鬚髮，在河岸邊過夜。後半夜早起，用衣服遮住頭，端正身體坐著，集中意念。當時，河岸邊有祭火的婆羅門，按照祭火的儀式，將剩餘的祭品施捨給其他婆羅門。在天快亮的時候，他拿著剩餘的祭品，尋找婆羅門，想要施捨給他們。他路過佛陀所在的地方，當時，世尊聽到他的腳步聲，就掀開遮蓋的衣服，清了清嗓子。
English version Even a strong man, with a robust physique, and those who are foolish and inferior, if they bathe together in water, even for hundreds or thousands of years, they will ultimately not be able to remove the defilements of evil and afflictions from their hearts. If a person's heart is truly pure, upholds the precepts, regularly observes the Uposatha, and is able to cultivate pure good deeds, they will always possess complete precepts. Not killing, not stealing, not engaging in sexual misconduct, not lying, those who believe in sin and merit will ultimately not be jealous of others. Washing away the dust with the nectar of the Dharma, one should cleanse oneself here. Even if one bathes in rivers like the Sundarika and the Kajjala, these are all worldly waters. Drinking or bathing in them cannot remove defilements and eliminate various evil deeds. What is the use of drinking and bathing? Speaking truthfully, acting harmoniously, abandoning anger, and not harming sentient beings, this is the true pure water. If one enters the river of pure precepts, washing away all worldly toils, although it cannot remove external defilements, it can remove internal defilements. Those who are dangerous and cruel, who are ignorant and commit various evil deeds, those who are unclean, defiled, and filthy, water can only wash away the defilements of the body, but cannot remove these evils.』 At that time, the Brahmin, having heard what the Buddha said, praised, 『Well said! Well said! Indeed, it is as you say. Bathing can only remove the defilements of the body, but for those who commit evil deeds, bathing cannot remove their evil.』 (99) Thus have I heard: At one time, the Buddha was wandering on the banks of the Sundarika River in Kosala. At that time, the World Honored One had just shaved his head and beard and spent the night on the riverbank. In the early hours of the morning, he got up, covered his head with his robe, sat upright, and focused his mind. At that time, there was a fire-worshipping Brahmin on the riverbank who, according to the fire-worshipping ritual, would give the remaining offerings to other Brahmins. As dawn was approaching, he took the remaining offerings, looking for Brahmins to give them to. He passed by where the Buddha was. At that time, the World Honored One heard his footsteps, so he uncovered his head and cleared his throat.
。此婆羅門既見佛已，而作是言：「此非婆羅門，乃是剃髮道人。」尋欲回還，復作是念：「夫剃髮者，不必沙門，婆羅門中亦有剃髮。我當至彼問其因緣，所生種姓。」時，婆羅門即至佛所，問訊言：「汝生何處？為姓何等？」
爾時，世尊以偈答言：
「不應問生處， 宜問其所行， 微木能生火， 卑賤生賢達。 亦生善調乘， 慚愧為善行， 精勤自調順， 度韋陀彼岸。 定意收其心， 具足修梵行， 晨朝應施與， 祠祀之遺余。 汝今婆羅門， 若欲修福者， 宜當速施與， 如是善丈夫。」
時，婆羅門說偈答言：
「我今遇善祀， 此處真祀火， 我今觀察汝， 實度韋陀岸。 昔來祠祀殘， 每施與餘人， 未曾得如汝， 勝妙可施處。」
婆羅門即以此食奉上世尊，佛不為受，即說偈言：
「先無惠施情， 說法而後與， 如斯之飲食， 不應為受取。 常法封如是， 故我不應食； 所以不受者， 為說法偈故。 現諸大人等， 盡滅于煩惱， 應以眾飲食， 種種供養之。 欲求福田者， 斯處亦應施， 若欲為福者， 我即是福田
現代漢語譯本：這位婆羅門見到佛陀后，心想：『這並非婆羅門，而是個剃了頭髮的修行人。』他正要轉身離開，又想：『剃髮的人，不一定是沙門，婆羅門中也有剃髮的。我應該去問問他剃髮的原因，以及他的種姓。』於是，婆羅門走到佛陀面前，問道：『你出生在哪裡？姓什麼？』 當時，世尊用偈語回答說：『不應該問出生地，應該問他的行為。微小的木頭能生出火焰，卑賤的出身也能產生賢達之人。也能產生善於調御的馬，慚愧是善行的基礎，精勤地自我調順，就能度過韋陀的彼岸。堅定意志收攝內心，圓滿地修持梵行，早晨應該佈施，將祭祀剩下的食物施捨出去。你現在是婆羅門，如果想修福，就應該儘快佈施，像這樣才是真正的善男子。』 這時，婆羅門用偈語回答說：『我今天遇到了好的祭祀對象，這裡才是真正的祭祀之火。我今天觀察你，你確實是度過了韋陀彼岸的人。以前祭祀剩下的食物，我總是施捨給其他人，從未遇到像你這樣殊勝的佈施對象。』 婆羅門隨即把食物供奉給世尊，佛陀沒有接受，並用偈語說：『先前沒有佈施的心意，聽了說法之後才佈施，這樣的食物，我不應該接受。這是常有的規矩，所以我不能吃；之所以不接受，是爲了說法偈的緣故。那些已經滅盡煩惱的大人們，應該用各種飲食來供養他們。如果想求福田，也應該在這裡佈施，如果想修福，我就是福田。』
English version: This Brahmin, having seen the Buddha, thought, 'This is not a Brahmin, but a shaven-headed ascetic.' He was about to turn back, but then thought, 'Those who shave their heads are not necessarily ascetics; there are also Brahmins who shave their heads. I should go ask him the reason for shaving his head, and his lineage.' So, the Brahmin went to the Buddha and asked, 'Where were you born? What is your lineage?' At that time, the World Honored One replied in verse: 'One should not ask about birth, but should ask about conduct. Small wood can produce fire, and humble origins can produce the wise. It can also produce well-trained steeds. Shame is the foundation of good conduct. Diligently self-disciplining, one can cross the shore of the Vedas. With a firm mind, gather the heart, and fully practice the Brahma-faring. In the morning, one should give alms, giving away the remains of sacrifices. You are now a Brahmin, if you wish to cultivate merit, you should quickly give alms, for such is a true good man.' Then, the Brahmin replied in verse: 'Today I have encountered a good object of sacrifice, here is the true fire of sacrifice. Today I observe you, you have indeed crossed the shore of the Vedas. In the past, the remains of sacrifices, I always gave to others, never have I encountered such a superior object of giving as you.' The Brahmin then offered the food to the World Honored One, but the Buddha did not accept it, and said in verse: 'Without the intention of giving beforehand, giving only after hearing the Dharma, such food, I should not accept. This is the usual rule, therefore I cannot eat it; the reason for not accepting is for the sake of the Dharma verse. Those great ones who have extinguished all afflictions, should be offered various foods. If one seeks a field of merit, one should also give here, if one wishes to cultivate merit, I am the field of merit.'
。」
時，婆羅門重白佛言：「今我此食當施與誰？」佛言：「我不見世間沙門、婆羅門、若天、若魔、若梵能受是食，正理消化，無有是處。」佛言：「宜置於彼無蟲水中。」時，婆羅門受佛教已，即持置彼無蟲水中，煙炎俱起，[淴-勿+(句-口+夕)][淴-勿+(句-口+夕)]作聲。時，婆羅門見是事已，生大驚怖，身毛為豎。以驚懼故，更採取薪，以用祀火。
爾時，世尊即到其所，而說偈言：
「汝齊整薪燃， 謂為得清凈， 薄福無智人， 乃然于外火。 婆羅門應當， 棄汝所燃火， 宜修內心火， 熾然不斷絕。 增廣如是火， 斯名為真祀； 數數生信施， 汝應如是祀。 汝今憍慢重， 非車所能載， 瞋毒猶如煙， 亦如油投火， 舌能熾惡言， 心為火伏藏， 不能自調順， 云何名丈夫？ 若以信為河， 戒為津濟渡， 如是清凈水， 善人之所贊。 若入信戒洗， 即汝毗陀咒， 能滅眾惡相， 得度于彼岸。 以法用為池， 瞿曇真濟渡， 清潔之凈水， 善丈夫所貴。 諸能洗浴者， 毗陀功德人， 身體不污濕， 得度于彼岸
現代漢語譯本 當時，婆羅門再次問佛陀：『我現在這食物應該施捨給誰呢？』佛陀說：『我看不見世間有任何沙門、婆羅門，或者天神、魔鬼、梵天能夠接受這食物，並以正當的方式消化，沒有這樣的可能。』佛陀說：『應該把它放到沒有蟲子的水中。』當時，婆羅門接受了佛陀的教誨，立即將食物放入沒有蟲子的水中，頓時煙霧和火焰一起升騰，發出『[淴-勿+(句-口+夕)][淴-勿+(句-口+夕)]』的聲音。當時，婆羅門看到這種情況，感到非常驚恐，渾身汗毛都豎了起來。因為驚懼，他再次撿來柴火，用來祭祀火焰。 這時，世尊來到他所在的地方，並說了偈語： 『你整齊地燃燒柴火，認為這樣就能得到清凈， 福薄而沒有智慧的人，竟然點燃外在的火焰。 婆羅門應當，拋棄你所點燃的火焰， 應該修習內心的火焰，讓它熾熱而不熄滅。 增長這樣的火焰，這才是真正的祭祀； 常常生起信心和佈施，你應該這樣祭祀。 你現在驕慢深重，不是車子所能承載的， 嗔恨的毒素猶如煙霧，也像油投入火焰， 舌頭能發出惡毒的言語，心是火焰的藏身之處， 不能自我調伏順從，怎麼能稱為大丈夫呢？ 如果以信心為河流，以戒律為渡口的船隻， 這樣的清凈之水，是善人所讚美的。 如果進入信戒的洗禮，這就是你的毗陀咒語， 能消滅各種惡相，得以度過彼岸。 以佛法為池塘，瞿曇是真正的渡船， 清潔的凈水，是善丈夫所珍貴的。 那些能夠洗浴的人，是具有毗陀功德的人， 身體不會被污染，得以度過彼岸。』
English version Then, the Brahmin asked the Buddha again, 'To whom should I give this food now?' The Buddha said, 'I do not see any Shramana, Brahmin, god, demon, or Brahma in the world who can accept this food and digest it properly; there is no such possibility.' The Buddha said, 'It should be placed in water that is free of insects.' At that time, the Brahmin, having received the Buddha's teaching, immediately placed the food in water free of insects, and smoke and flames arose together, making a '[淴-勿+(句-口+夕)][淴-勿+(句-口+夕)]' sound. When the Brahmin saw this, he was greatly frightened, and the hair on his body stood on end. Because of his fear, he gathered more firewood to offer to the fire. At that time, the World Honored One came to where he was and spoke in verse: 'You neatly burn firewood, thinking that you will attain purity, A person with little merit and no wisdom, actually ignites an external fire. A Brahmin should abandon the fire you have ignited, You should cultivate the fire within your heart, making it burn fiercely and unceasingly. Increasing such a fire, this is the true sacrifice; Constantly generate faith and giving, you should sacrifice in this way. You are now heavy with arrogance, not even a cart can bear it, The poison of anger is like smoke, also like oil poured into fire, The tongue can utter malicious words, the heart is the hiding place of fire, Unable to subdue and conform yourself, how can you be called a great man? If faith is the river, and precepts are the ferry to cross, Such pure water is praised by the virtuous. If you enter the baptism of faith and precepts, this is your Veda mantra, It can eliminate all evil signs, and allow you to cross to the other shore. Using the Dharma as a pond, Gautama is the true ferry, The clean and pure water is valued by virtuous men. Those who can bathe, are people with the merits of the Veda, Their bodies will not be defiled, and they will cross to the other shore.'
。 實語調諸根， 隱藏於三業， 具修于梵行， 忍慚愧最上。 信向質直人， 斯是法洗浴， 是故汝今者， 應當如是知。」
時，婆羅門聞佛所說，棄事火具，即起禮佛，合掌白言：「唯愿聽我于佛法中出家受具，得為比丘，入于佛法，修于梵行。」佛即聽許，令得出家受具足戒。時，彼尊者勤修克己，專精獨一，樂於閑靜，離於放逸，不樂親近出家在家。所以者何？此族姓子剃除鬚髮，服於法衣，正信出家，為修無上梵行，現在知見，自身證故。時此比丘修集定慧，得羅漢果，盡諸有漏，梵行已立，所作已辦，不受後有。
（一〇〇）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，有一髻發婆羅突邏阇婆羅門往詣佛所，問訊已訖，在一面坐。即說偈言：
「外發悉被髻， 內有髻發不？ 世間發所髻， 誰有能除者？」
爾時，世尊復說偈言：
「明智豎立戒， 心修于智慧， 專精能勤學， 年少除髻發
現代漢語譯本 『確實調伏諸根，隱藏於身口意三業，具足修行清凈的行為，以忍辱和慚愧為最上。信奉正直的人，這就是法的洗禮，所以你現在，應當這樣理解。』 當時，婆羅門聽了佛所說，就丟棄了祭火的器具，立即起身向佛禮拜，合掌說道：『唯愿允許我在佛法中出家受具足戒，成為比丘，進入佛法，修習清凈的行為。』佛就允許了他，讓他出家受具足戒。當時，那位尊者勤奮修行，克制自己，專心致志，喜歡清靜，遠離放逸，不喜歡親近出家在家之人。這是為什麼呢？因為這位族姓之子剃除了鬚髮，穿上法衣，以正信出家，是爲了修習無上的清凈行為，現在就能親身證悟。當時，這位比丘修習禪定和智慧，證得阿羅漢果，斷盡了一切煩惱，清凈的行為已經建立，該做的已經做完，不再有後世的輪迴。 （一〇〇） 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位名叫婆羅突邏阇的婆羅門，頭上梳著髮髻，來到佛陀所在的地方，問候完畢后，在一旁坐下。他隨即說了偈語： 『外表頭髮梳成髻，內心也有髮髻嗎？世間頭髮所結成的髻，誰有能力去除呢？』 當時，世尊又說了偈語： 『明智的人建立戒律，用心修習智慧，專心精進地學習，年輕人就能去除髮髻。』
English version 'Truly subduing the senses, hidden in the three karmas of body, speech, and mind, fully practicing pure conduct, with patience and shame as the highest. Believing in upright people, this is the washing of the Dharma, therefore you now, should understand it this way.' At that time, the Brahmin, having heard what the Buddha said, discarded his fire-worshiping tools, immediately rose and bowed to the Buddha, joining his palms and saying: 'I wish to be allowed to leave home and receive full ordination in the Buddha's Dharma, to become a Bhikkhu, enter the Dharma, and practice pure conduct.' The Buddha then permitted him, allowing him to leave home and receive full ordination. At that time, that venerable one diligently practiced, restrained himself, was focused and single-minded, enjoyed solitude, stayed away from indulgence, and did not like to be close to those who had left home or those who were still householders. Why was this? Because this son of a noble family had shaved his hair and beard, put on the Dharma robes, and left home with right faith, in order to practice the unsurpassed pure conduct, which he could now personally realize. At that time, this Bhikkhu cultivated meditation and wisdom, attained the fruit of Arhatship, exhausted all defilements, established pure conduct, completed what needed to be done, and would not be reborn again. (100) 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 Brahmin named Bharadvaja, who had a topknot, who went to where the Buddha was, and after greeting him, sat down to one side. He then spoke a verse: 'The hair on the outside is tied in a knot, is there also a knot of hair inside? Who has the ability to remove the knot of hair that is tied in the world?' At that time, the World Honored One spoke another verse: 'The wise establish precepts, cultivate wisdom with their minds, diligently and earnestly learn, and young people can remove the topknot.'
。」
時，婆羅門復說偈言：
「外發悉被髻， 內有髻發不？ 世間發所髻， 誰能斷除者？」
爾時，世尊復說偈言：
「眼耳鼻舌身， 及與于意法， 名色都無餘， 心意盡滅度， 若能如是者， 斷除于髻發。」 旃陀、婆私吒 失牛、講集處 天敬娑羅林 聚薪、二孫陀 一髻發為十
（一〇一）
如是我聞：
一時，佛在優樓頻螺聚落，泥連河岸菩提樹下，成佛未久。爾時，世尊獨坐思惟，而作是念：「夫人無敬心，不能恭順於其尊長，不受教誨，無所畏憚，縱情自逸，永失義利。若如是者，眾苦纏集。若人孝事尊長，敬養畏慎，隨順不逆，所愿滿足，得大義利。若如是者，觸事安樂。」復作是念：「一切世間，若天、若人，若天世界、若人世界、若魔世界、若梵世界、沙門、婆羅門，一切世間有生類中，若有戒、定、慧、解脫、解脫知見勝於我者，我當親近，依止於彼，供養恭敬。遍觀察已，都不見於世間人、天、魔、梵、沙門、婆羅門，一切世間有勝於我戒、定、慧、解脫、解脫知見，為我依止。」復作是念：「我所覺法，我今應當親近、供養、恭敬、誠心、尊重
現代漢語譯本 當時，婆羅門又說偈語： 『外表頭髮都梳成髮髻，內心也有髮髻嗎？' 『世間頭髮所結成的髮髻，誰能斷除它呢？』 這時，世尊又說偈語： 『眼、耳、鼻、舌、身，以及意和法，' 『名色都無剩餘，心意完全滅度，' 『如果能做到這樣，就能斷除髮髻。』 旃陀、婆私吒，丟失牛、講經集會處， 天人敬奉娑羅樹林，堆積柴火、兩個孫陀， 一個髮髻分為十個。
（一〇一）
我是這樣聽說的： 一時，佛陀在優樓頻螺聚落，尼連河岸菩提樹下，成佛不久。當時，世尊獨自靜坐思惟，心中這樣想：『人如果沒有敬畏之心，不能恭順長輩，不接受教誨，沒有畏懼，放縱自己，就會永遠失去道義和利益。如果這樣，各種痛苦就會纏繞聚集。如果人孝順長輩，尊敬供養，心懷畏懼謹慎，順從而不違逆，就能滿足願望，獲得巨大的道義和利益。如果這樣，所做的事情都會安樂。』又這樣想：『一切世間，無論是天、人，還是天界、人界、魔界、梵界，沙門、婆羅門，一切世間有生命的眾生中，如果有戒、定、慧、解脫、解脫知見勝過我的人，我就應當親近他，依止他，供養恭敬他。』經過仔細觀察，沒有發現世間人、天、魔、梵、沙門、婆羅門，一切世間有戒、定、慧、解脫、解脫知見勝過我，可以讓我依止的人。又這樣想：『我所覺悟的法，我現在應當親近、供養、恭敬、誠心、尊重。』
English version At that time, the Brahmin again spoke in verse: 'Is there a knot of hair inside, as the outer hair is all tied in a knot?' 'Who can cut off the knot of hair that is tied in the world?' Then, the World Honored One again spoke in verse: 'The eyes, ears, nose, tongue, body, and the mind and its objects,' 'Name and form are completely gone, the mind and its thoughts are completely extinguished,' 'If one can do this, one can cut off the knot of hair.' Chandha, Vāseṭṭha, lost cow, place of gathering for teaching, The gods respect the Sāla grove, gathering firewood, two Sundas, One knot of hair becomes ten.
(101)
Thus have I heard: At one time, the Buddha was in the village of Uruvilvā, under the Bodhi tree on the bank of the Nerañjarā River, not long after his enlightenment. At that time, the World Honored One sat alone in contemplation, and thought to himself: 'If people have no respect, cannot be obedient to their elders, do not accept teachings, have no fear, indulge themselves, they will forever lose righteousness and benefit. If this is the case, various sufferings will gather and entangle them. If people are filial to their elders, respect and support them, are fearful and cautious, follow and do not go against them, their wishes will be fulfilled, and they will obtain great righteousness and benefit. If this is the case, everything they do will be peaceful and happy.' He also thought: 'In all the world, whether it be gods, humans, the world of gods, the world of humans, the world of demons, the world of Brahma, ascetics, Brahmins, among all living beings in the world, if there is anyone whose precepts, concentration, wisdom, liberation, and knowledge of liberation are superior to mine, I should approach them, rely on them, and offer them respect and reverence.' After careful observation, he did not find anyone in the world of humans, gods, demons, Brahma, ascetics, or Brahmins, in all the world, whose precepts, concentration, wisdom, liberation, and knowledge of liberation were superior to his, for him to rely on. He also thought: 'The Dharma that I have awakened to, I should now approach, offer, respect, be sincere, and honor.'
。何以故？過去諸佛，一切皆悉親近、依止、供養、恭敬、尊重斯法，未來、現在諸佛，亦復親近、依止斯法，供養、恭敬，生尊重心。我今亦當如過去、未來、現在諸佛，親近、依止、供養、恭敬、尊重於法。」
爾時，梵主天王遙知世尊在優樓頻螺聚落，泥連河岸菩提樹下而作是念：「觀察世間，若天、若人、若魔、若梵、沙門、婆羅門，一切生類，若有勝我戒、定、慧、解脫、解脫知見者，我當依止，然都不見有能勝我者。又復觀察過去、未來、現在諸佛，悉皆親近、依止於法，供養、恭敬，生尊重心，我今亦當隨三世佛之所，應作親近、依止、供養、恭敬、尊重於法。」時，梵主天覆作是念：「我當從此處沒，往到佛所。」時，梵主天譬如壯士屈申臂頃，來至佛所。白佛言：「世尊！實如所念，誠如所念。」即說偈言：
「過去現在諸如來， 未來世中一切佛， 是諸正覺能除惱， 一切皆依法為師。 親近於法依止住， 斯是三世諸佛法， 是故欲尊於己者， 應先尊重敬彼法。 宜當憶念佛所教， 尊重供養無上法。」
爾時，梵王讚歎世尊，深生隨喜，作禮而去
現代漢語譯本：為什麼呢？因為過去所有的佛，都親近、依靠、供養、恭敬、尊重這個法；未來和現在的佛，也同樣親近、依靠這個法，供養、恭敬，並生起尊重之心。我現在也應當像過去、未來、現在的佛一樣，親近、依靠、供養、恭敬、尊重這個法。 當時，梵天之主遠遠地知道世尊在優樓頻螺村落，尼連河岸的菩提樹下，心中這樣想：『觀察世間，無論是天、人、魔、梵、沙門、婆羅門，一切眾生，如果有在戒、定、慧、解脫、解脫知見上勝過我的，我就應當依止他。然而我沒有看到有誰能勝過我。』他又觀察過去、未來、現在的佛，都親近、依靠這個法，供養、恭敬，並生起尊重之心。我現在也應當跟隨三世諸佛的做法，親近、依靠、供養、恭敬、尊重這個法。」當時，梵天之主又想：『我應當從這裡消失，前往佛陀所在之處。』當時，梵天之主像壯士屈伸手臂一樣，瞬間來到佛陀面前。他向佛陀說道：『世尊！確實如您所想，誠如您所想。』隨即說了偈語： 『過去、現在和未來的所有如來，這些正覺者能夠消除煩惱，一切都以法為師。親近法，依靠法而住，這是三世諸佛的法則。因此，想要尊重自己的人，應當首先尊重和敬奉這個法。應當記住佛陀的教誨，尊重和供養無上的法。』 當時，梵天之主讚歎世尊，內心深感隨喜，行禮后離去。
English version: Why is that? Because all Buddhas of the past have approached, relied upon, offered to, revered, and respected this Dharma; the Buddhas of the future and present also approach, rely upon this Dharma, offer to, revere, and generate a heart of respect. I too should, like the Buddhas of the past, future, and present, approach, rely upon, offer to, revere, and respect the Dharma. At that time, the Brahma Lord, knowing from afar that the World Honored One was in the village of Uruvilva, under the Bodhi tree on the bank of the Nairanjana River, thought thus: 'Observing the world, whether it be gods, humans, demons, Brahmas, ascetics, or Brahmins, all living beings, if there is anyone who surpasses me in precepts, concentration, wisdom, liberation, and the knowledge of liberation, I should rely on them. However, I do not see anyone who can surpass me.' He also observed that the Buddhas of the past, future, and present all approach, rely upon the Dharma, offer to, revere, and generate a heart of respect. I too should follow the actions of the Buddhas of the three times, approach, rely upon, offer to, revere, and respect the Dharma.' At that time, the Brahma Lord thought again: 'I should disappear from here and go to where the Buddha is.' Then, the Brahma Lord, as quickly as a strong man extends and retracts his arm, arrived before the Buddha. He said to the Buddha: 'World Honored One! It is indeed as you thought, truly as you thought.' Then he spoke in verse: 'All Tathagatas of the past, present, and future, these fully enlightened ones who can remove afflictions, all take the Dharma as their teacher. Approaching the Dharma, dwelling in reliance on the Dharma, this is the law of the Buddhas of the three times. Therefore, those who wish to respect themselves should first respect and revere this Dharma. One should remember the Buddha's teachings, respect and offer to the unsurpassed Dharma.' At that time, the Brahma Lord praised the World Honored One, deeply rejoiced, bowed, and departed.
。
（一〇二）
如是我聞：
一時，佛在優樓頻螺聚落，泥連河側菩提樹下，成佛未久。佛于樹下，獨坐思惟，而作是念：「唯有一道，能凈眾生，使離苦惱，亦能除滅不善惡業，獲正法利，所言法者，即四念處。云何名為四念處耶？觀身念處、觀受念處、觀心念處、觀法念處。若人不修四念處者，為遠離賢聖之法，遠離聖道。若離聖道，即遠離甘露。若遠離甘露，則不免生老病死、憂悲苦惱。如是等人，我說終不能得離於一切諸苦。若修四念處，即親近賢聖法者，若親近賢聖法，即親近賢聖道。若親近賢聖道，即親近甘露法。若親近甘露法，即能得免生老病死、憂悲苦惱。若免生老病死、憂悲苦惱，如是等人，即說離苦。」
時，梵主天遙知如來心之所念，作是念言：「我於今者，當至佛所，隨喜勸善。」思惟是已，譬如壯士屈申臂頃，來至佛所，頂禮佛足，在一面立。白佛言：「誠如世尊心之所念，唯有一道，能凈眾生，乃至得免憂悲苦惱。」時，梵主天即說偈言：
「唯此道出要， 斯處可精勤， 欲求遠離苦， 唯有此一道。 若涉斯道者， 如鶴飛空逝， 釋迦牟尼尊， 逮得於佛道
現代漢語譯本： （一〇二） 我是這樣聽說的： 一時，佛陀在優樓頻螺聚落，尼連河邊菩提樹下，成佛不久。佛陀在樹下，獨自靜坐思考，心中這樣想：『只有一條道路，能夠凈化眾生，使他們脫離苦惱，也能消除不善的惡業，獲得正法的利益，所說的法，就是四念處。』什麼叫做四念處呢？觀身念處、觀受念處、觀心念處、觀法念處。如果有人不修習四念處，就是遠離了賢聖的教法，遠離了聖道。如果遠離了聖道，就是遠離了甘露。如果遠離了甘露，就不能免除生老病死、憂愁悲傷苦惱。像這樣的人，我說他們終究不能脫離一切痛苦。如果修習四念處，就是親近了賢聖的教法，如果親近了賢聖的教法，就是親近了賢聖之道。如果親近了賢聖之道，就是親近了甘露法。如果親近了甘露法，就能免除生老病死、憂愁悲傷苦惱。如果免除了生老病死、憂愁悲傷苦惱，像這樣的人，就說是脫離了痛苦。 當時，梵主天遠遠地知道如來心中所想，心中這樣想：『我現在應當到佛陀那裡去，隨喜讚歎勸勉。』這樣想完，就像壯士屈伸手臂那樣迅速，來到佛陀那裡，頂禮佛足，站在一邊。對佛陀說：『確實像世尊心中所想，只有一條道路，能夠凈化眾生，乃至能夠免除憂愁悲傷苦惱。』當時，梵主天就說了偈語： 『只有這條道路能出離， 這個地方可以精進修行， 想要遠離痛苦， 只有這一條道路。 如果走上這條道路， 就像鶴鳥飛向天空逝去， 釋迦牟尼尊， 證得了佛道。』
English version: (102) Thus have I heard: At one time, the Buddha was in the village of Uruvilva, under the Bodhi tree by the Nairanjana River, not long after his enlightenment. The Buddha sat alone under the tree, contemplating, and thought to himself: 'There is only one path that can purify beings, enabling them to be free from suffering, and also eliminate unwholesome evil deeds, obtaining the benefit of the true Dharma. This Dharma is the Four Foundations of Mindfulness.' What are the Four Foundations of Mindfulness? They are the contemplation of the body, the contemplation of feelings, the contemplation of the mind, and the contemplation of phenomena. If a person does not practice the Four Foundations of Mindfulness, they are far from the teachings of the wise and noble, far from the noble path. If one is far from the noble path, one is far from the nectar. If one is far from the nectar, one cannot avoid birth, old age, sickness, death, sorrow, grief, and suffering. Such people, I say, will ultimately not be able to escape all suffering. If one practices the Four Foundations of Mindfulness, one is close to the teachings of the wise and noble. If one is close to the teachings of the wise and noble, one is close to the noble path. If one is close to the noble path, one is close to the nectar of the Dharma. If one is close to the nectar of the Dharma, one can avoid birth, old age, sickness, death, sorrow, grief, and suffering. If one avoids birth, old age, sickness, death, sorrow, grief, and suffering, such a person is said to be free from suffering.' At that time, Brahma Sahampati, knowing from afar what the Tathagata was thinking, thought to himself: 'I should now go to the Buddha, rejoice in his merit, and encourage him.' Having thought this, as quickly as a strong man extends and retracts his arm, he came to the Buddha, bowed at his feet, and stood to one side. He said to the Buddha: 'Indeed, as the World-Honored One thinks, there is only one path that can purify beings, and even enable them to avoid sorrow, grief, and suffering.' Then, Brahma Sahampati spoke these verses: 'Only this path leads to liberation, This is the place to strive diligently, If you wish to be free from suffering, There is only this one path. If one treads this path, Like a crane flying into the sky, Shakyamuni, the Honored One, Has attained the path of Buddhahood.'
。 一切正導師， 當以此覺道， 顯示于眾生， 常應數數說， 咸令一切知， 生有之邊際， 唯愿說一道， 愍濟諸眾生。 過去一切佛， 從斯道得度， 未來及今佛， 亦從此道度。 云何名為度？ 能度瀑駚流， 究竟於無邊， 調伏得極凈。 世間悉生死， 解知一切界， 為于具眼者， 宣明如此道。 譬如彼恒河， 流赴于大海， 聖道亦如是， 佛為開顯現， 斯道如彼河， 趣于甘露海。 昔來未曾聞， 轉妙法輪音， 唯愿天人尊， 度老病死者， 一切所歸命， 為轉妙法輪。」
時，梵主天頂禮佛足，即沒而去。
（一〇三）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時，梵主天于其中夜，光明倍常，來詣佛所，禮佛足已，在一面坐。梵主威光，照於時會，赫然大明。即于坐上而說偈言：
「剎利二足尊， 種姓真正者， 明行已具足， 人天中最勝。」
佛告梵主言：「誠如是言，誠如是言。剎利二足尊，種姓真正者，明行已具足，天人中最勝。」
時，梵主天聞佛所說，踴躍歡喜，頂禮佛足，于彼坐沒，還於天宮
現代漢語譯本： 一切真正的導師，都應當通過這種覺悟之道，向眾生展示，並經常反覆宣說，使所有人都明白，生命存在的邊際。只希望您能宣說這一條道路，來憐憫救濟眾生。 過去的一切佛，都是從這條道路獲得解脫，未來和現在的佛，也都是通過這條道路得度。 什麼叫做解脫呢？就是能夠度過洶涌的瀑流，最終到達無邊無際的境界，調伏煩惱，獲得極致的清凈。 世間的一切都處於生死輪迴之中，要了解一切世界的真相，為那些有智慧的人，闡明這條道路。 譬如那恒河，奔流向大海，聖道也是如此，佛為我們開顯出來，這條道路就像那河流，最終通向甘露的海洋。 過去從未聽聞，如此殊勝的法輪之音，只希望天人至尊，能夠救度那些受老病死之苦的人，我們都歸命于您，請您轉動這殊勝的法輪。 這時，梵天之主頂禮佛足，隨即消失離去。
（一〇三）
我是這樣聽說的：
一時，佛陀在舍衛國的祇樹給孤獨園。當時，梵天之主在半夜時分，身上發出比平時更加明亮的光芒，來到佛陀所在的地方，頂禮佛足后，在一旁坐下。梵天之主的光芒，照亮了整個會場，非常明亮。他就在座位上說偈語道： 『剎帝利是二足中的尊者，種姓最為純正，智慧和德行都已圓滿，是人天之中最殊勝的。』 佛陀告訴梵天之主說：『確實如你所說，確實如你所說。剎帝利是二足中的尊者，種姓最為純正，智慧和德行都已圓滿，是天人之中最殊勝的。』 這時，梵天之主聽了佛陀所說，歡喜踴躍，頂禮佛足，就在座位上消失，返回天宮。
English version: All true guides should, through this path of enlightenment, reveal it to sentient beings, and constantly and repeatedly proclaim it, so that all may understand the boundaries of existence. We only wish that you would expound this one path, to have compassion and save all beings. All Buddhas of the past attained liberation through this path, and the Buddhas of the future and present also attain liberation through this path. What is called liberation? It is the ability to cross the turbulent torrent, ultimately reaching the boundless realm, subduing afflictions, and attaining ultimate purity. All in the world are in the cycle of birth and death, one must understand the truth of all realms, and for those with wisdom, elucidate this path. Just as the Ganges River flows to the sea, so too is the holy path, which the Buddha reveals to us. This path is like that river, ultimately leading to the ocean of nectar. In the past, we have never heard such a wonderful sound of the Dharma wheel turning. We only hope that the honored one of gods and humans can save those who suffer from old age, sickness, and death. We all take refuge in you, please turn this wonderful Dharma wheel. At this time, the Lord Brahma bowed at the Buddha's feet and then disappeared.
(103)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the Lord Brahma, in the middle of the night, emitted light that was more brilliant than usual, came to where the Buddha was, bowed at his feet, and sat down to one side. The light of Lord Brahma illuminated the entire assembly, very brightly. He then spoke in verse from his seat: 'The Kshatriya is the most honored among the two-legged, of the purest lineage, with wisdom and virtue fully accomplished, the most supreme among humans and gods.' The Buddha told Lord Brahma, 'Indeed, as you say, indeed, as you say. The Kshatriya is the most honored among the two-legged, of the purest lineage, with wisdom and virtue fully accomplished, the most supreme among humans and gods.' At this time, Lord Brahma, having heard what the Buddha said, rejoiced and bowed at the Buddha's feet, then disappeared from his seat and returned to his heavenly palace.
。
（一〇四）
如是我聞：
一時，佛游拘薩羅國。時，彼國中有一阿蘭若住處，爾時世尊與諸大眾比丘僧俱在彼止宿。於時，世尊贊斯住處，說阿蘭若住處法。
時，梵主天知如來游于拘薩羅，與比丘眾止宿阿蘭若住處，讚歎阿蘭若住處，說阿蘭若住處法。梵主天王作是念言：「我今當詣佛所，讚歎隨喜。」時，梵主天即于彼沒，譬如壯士屈申臂頃，來詣佛所，頂禮佛足，在一面坐。即說偈言：
「處靜有敷具， 應斷于結縛， 若不能愛樂， 還應住僧中。 恒應正憶念， 調根行乞食， 具足禁戒者， 應至空靜處。 放舍于怖懼， 堅住于無畏， 斷除憍慢者， 堅心處中住。 如是我所聞， 不應懷疑惑， 一千阿羅漢， 於此斷生死。 學者二五百， 千一百須陀， 隨流修正道， 終不趣邪徑。 不能具宣說， 諸道得果者， 所以不能說， 畏懼不信敬。」
時，梵主天說是偈已，頂禮佛足，還於天宮。
（一〇五）
如是我聞：
一時，佛在釋翅迦毗羅衛林，與五百大比丘眾俱，皆是阿羅漢，諸漏已盡，所作已辦，舍于重擔，逮得己利，盡於後有，無復結使，正智解脫
現代漢語譯本 （一〇四） 我是這樣聽說的： 一時，佛陀在拘薩羅國游化。當時，這個國家有一個阿蘭若（寂靜處）的住所，那時世尊與眾多比丘僧一同在那裡止宿。當時，世尊讚歎這個住所，宣說了阿蘭若住所的修行方法。 這時，梵主天知道如來在拘薩羅國游化，與比丘眾在阿蘭若住所止宿，讚歎阿蘭若住所，宣說阿蘭若住所的修行方法。梵主天王心想：『我現在應當去佛陀那裡，讚歎隨喜。』這時，梵主天立刻從那裡消失，如同壯士屈伸手臂那樣迅速，來到佛陀所在的地方，頂禮佛足，在一旁坐下。隨即說了偈語： 『在寂靜處有鋪具，應當斷除煩惱的束縛，如果不能喜愛寂靜，還應當住在僧團中。 應當經常保持正念，調伏諸根，行乞食，具足戒律的人，應當去空曠寂靜的地方。 放下恐懼，堅定地安住于無畏，斷除驕慢的人，應當堅定地安住于中道。 這些是我所聽聞的，不應該心懷疑惑，一千位阿羅漢，在這裡斷除了生死。 還有兩千五百位學人，一千一百位須陀洹，他們都順著正道修行，最終不會走向邪路。 我不能完全宣說，那些證得道果的人，之所以不能說，是畏懼人們不相信不尊敬。』 這時，梵主天說完偈語后，頂禮佛足，返回天宮。 （一〇五） 我是這樣聽說的： 一時，佛陀在釋迦族的迦毗羅衛林中，與五百位大比丘眾在一起，他們都是阿羅漢，諸漏已盡，所作已辦，捨棄了重擔，獲得了自己的利益，斷盡了後有，沒有了煩惱，以正智解脫。
English version (104) Thus have I heard: At one time, the Buddha was traveling in the country of Kosala. At that time, there was a secluded dwelling place in that country, and the World-Honored One was staying there with a large assembly of monks. At that time, the World-Honored One praised this dwelling place and taught the practice of dwelling in a secluded place. Then, Brahma Sahampati, knowing that the Tathagata was traveling in Kosala, staying in a secluded dwelling place with the assembly of monks, praising the secluded dwelling place, and teaching the practice of dwelling in a secluded place, thought to himself: 'I should now go to the Buddha, praise and rejoice.' Then, Brahma Sahampati immediately vanished from there, as quickly as a strong man extends and retracts his arm, and came to where the Buddha was, bowed at the Buddha's feet, and sat down to one side. He then spoke these verses: 'In a quiet place with a mat, one should cut off the bonds of fetters. If one cannot delight in solitude, one should dwell in the Sangha. One should always maintain right mindfulness, tame the senses, and practice begging for alms. Those who are complete in precepts should go to a quiet and secluded place. Having abandoned fear, firmly abide in fearlessness. Those who have cut off arrogance should firmly abide in the middle way. This is what I have heard, and one should not harbor doubts. A thousand Arhats have here cut off birth and death. There are also two thousand five hundred learners, and one thousand one hundred Stream-enterers. They all follow the right path of practice and will never go astray. I cannot fully proclaim those who have attained the fruits of the path. The reason I cannot speak is because I fear disbelief and disrespect.' Then, after Brahma Sahampati had spoken these verses, he bowed at the Buddha's feet and returned to his heavenly palace. (105) Thus have I heard: At one time, the Buddha was in the Kapilavastu forest of the Sakyas, together with five hundred great monks, all of whom were Arhats, their outflows exhausted, their tasks completed, having laid down their burdens, having attained their own benefit, having exhausted future existence, without any more fetters, liberated by right knowledge.
。復有十世界大威德諸天，來至佛所，問訊佛僧。於時，世尊說于隨順涅盤之法。
有四梵身天各作是念：「今佛在釋翅迦羅衛林，與五百比丘僧俱，皆是大阿羅漢，諸漏已盡，所作已辦，舍于重擔，逮得己利，盡於後有，無復結使，正智解脫。復有十世界大威德天，來至佛所，問訊佛僧，世尊為其說于隨順涅盤之法。我於今者，當往于彼佛世尊所。」時，梵身天作是念已，即于彼沒，譬如壯士屈申臂頃，來至佛所，頂禮佛足，在一面立。時，第一梵身天而說偈言：
「今於此林中， 集會於大眾， 是故我等來， 正欲觀眾僧， 不以不善心， 壞僧破和合。」
第二梵身天覆說偈言：
「比丘誠實心， 宜應務精勤， 猶如善御者， 制馬令調順， 比丘亦如是， 應制御諸根。」
第三梵身天覆說偈言：
「譬如野馬被羈繫， 拔柱蹋塹安隱出， 諸比丘等亦如是， 拔三毒柱斷欲塹， 世尊導師之所調， 能出是等大龍象。」
第四梵身天覆說偈言：
「諸有歸依于佛者， 人中舍形得天身。」
時，四梵身天各說偈已，在於僧中，敬心戰慄，作禮而去
現代漢語譯本：又有十個世界的大威德諸天，來到佛陀所在之處，向佛陀和僧眾問候。當時，世尊為他們宣說了隨順涅槃的法門。 有四位梵身天各自心想：『現在佛陀在釋迦迦羅衛林，與五百位比丘僧在一起，他們都是大阿羅漢，諸漏已盡，所作已辦，捨棄了重擔，獲得了自身的利益，斷盡了後有，不再有任何煩惱，以正智解脫。又有十個世界的大威德天，來到佛陀所在之處，向佛陀和僧眾問候，世尊為他們宣說了隨順涅槃的法門。我們現在應當前往佛陀世尊那裡。』當時，梵身天這樣想后，就從那裡消失了，就像壯士屈伸手臂一樣迅速，來到了佛陀所在之處，頂禮佛足，站在一旁。當時，第一位梵身天說了偈語： 『如今在這林中，在大眾之中，因此我們前來，正是想觀看僧眾，不以不善的心，破壞僧團的和合。』 第二位梵身天又說了偈語： 『比丘應當以誠實的心，努力精進，就像善於駕馭的人，控制馬匹使其調順，比丘也應當如此，控制自己的諸根。』 第三位梵身天又說了偈語： 『譬如野馬被束縛，掙脫柱子，跨過溝塹，安穩地逃脫，諸位比丘也應當如此，拔除貪嗔癡三毒之柱，斷絕慾望的溝塹，世尊導師所調教的，能夠脫離這些大龍象。』 第四位梵身天又說了偈語： 『凡是歸依佛陀的人，在人中捨棄形體，可以獲得天身。』 當時，四位梵身天各自說完偈語后，在僧眾中，懷著敬畏之心，行禮后離去。
English version: Moreover, ten great powerful deities from other worlds came to the Buddha's place to greet the Buddha and the Sangha. At that time, the World Honored One spoke about the Dharma that leads to Nirvana. Four Brahma-bodied deities each thought: 'Now the Buddha is in the Shakya Karavira forest, together with five hundred Bhikkhu Sangha, all of whom are great Arhats, their outflows are exhausted, their tasks are completed, they have laid down their burdens, attained their own benefit, exhausted future existence, have no more fetters, and are liberated by right wisdom. Also, ten great powerful deities from other worlds came to the Buddha's place to greet the Buddha and the Sangha, and the World Honored One spoke to them about the Dharma that leads to Nirvana. We should now go to that Buddha, the World Honored One.' At that time, after the Brahma-bodied deities had this thought, they disappeared from there, as quickly as a strong man extends and retracts his arm, and came to the Buddha's place, bowed at the Buddha's feet, and stood to one side. At that time, the first Brahma-bodied deity spoke a verse: 'Now in this forest, among the great assembly, therefore we have come, precisely wanting to observe the Sangha, not with an unkind heart, to destroy the harmony of the Sangha.' The second Brahma-bodied deity spoke another verse: 'Bhikkhus with sincere hearts, should strive diligently, just like a skilled charioteer, controls the horses to be obedient, Bhikkhus should also be like this, controlling their senses.' The third Brahma-bodied deity spoke another verse: 'Just like a wild horse that is bound, breaks free from the post, jumps over the ditch, and escapes safely, the Bhikkhus should also be like this, uprooting the three poisons of greed, anger, and ignorance, cutting off the ditch of desire, those who are trained by the World Honored One, the teacher, are able to escape these great dragons and elephants.' The fourth Brahma-bodied deity spoke another verse: 'Those who take refuge in the Buddha, abandoning their human form, can obtain a heavenly body.' At that time, after the four Brahma-bodied deities had each spoken their verses, they stood among the Sangha, with respectful hearts, trembling, bowed, and departed.
。
（一〇六）
如是我聞：
一時，佛在王舍城迦蘭陀竹林。時，梵主天于其中夜，威光甚明，來至佛所。爾時，世尊入火光三昧。時，梵主天作是心念：「今者如來入於三昧，我來至此，甚為非時。」當爾之時，提婆達多親友瞿迦梨比丘，謗舍利弗及大目連。此梵主天即詣其所，扣瞿迦梨門喚言：「瞿迦梨！瞿迦梨！汝于舍利弗、目連當生凈信，彼二尊者，心凈柔軟，梵行具足。汝作是謗，後於長夜，受諸衰苦。」瞿迦梨即問之言：「汝為是誰？」答曰：「我是梵主天。」瞿迦梨言：「佛記汝得阿那含耶？」梵主答言：「實爾。」瞿迦梨言：「阿那含名為不還，汝云何還？」梵主天覆作是念：「如此等人，不應與語。」而說偈言：
「欲測無量法， 智者所不應， 若測無量法， 必為所燒害。」
時，梵主天說是偈已，即往佛所，頂禮佛足，在一面坐。以瞿迦梨所說因緣，具白世尊。佛告梵言：「實爾，實爾。欲測無量法，能燒凡夫。」爾時，世尊即說偈言：
「夫人生世， 斧在口中， 由其惡口， 自斬其身。 應贊者毀， 應毀者贊， 如斯惡人， 終不見樂。 迦梨偽謗， 于佛賢聖， 迦梨為重， 百千地獄
現代漢語譯本 （一〇六） 我是這樣聽說的： 一時，佛陀住在王舍城的迦蘭陀竹林。當時，梵主天在半夜時分，帶著非常明亮的光芒，來到佛陀所在的地方。那時，世尊正在入火光三昧。梵主天心想：『現在如來正在入定，我來這裡，實在不是時候。』就在那時，提婆達多的朋友瞿迦梨比丘，正在誹謗舍利弗和大目犍連。這位梵主天就去到瞿迦梨那裡，敲著瞿迦梨的門喊道：『瞿迦梨！瞿迦梨！你應當對舍利弗、目犍連生起清凈的信心，他們兩位尊者，心地清凈柔和，梵行圓滿。你這樣誹謗他們，將來會在漫長的黑夜裡，遭受各種衰敗和痛苦。』瞿迦梨就問他：『你是誰？』他回答說：『我是梵主天。』瞿迦梨說：『佛陀記說你證得阿那含果了嗎？』梵主回答說：『確實如此。』瞿迦梨說：『阿那含的意思是不再返回，你為什麼又回來了？』梵主天又想：『像這樣的人，不應該和他說話。』於是說了偈語： 『想要衡量無量的法，智者是不應該做的，如果衡量無量的法，必定會被它所燒害。』 當時，梵主天說完這偈語后，就去到佛陀那裡，頂禮佛足，在一旁坐下。把瞿迦梨所說的事情，詳細地告訴了世尊。佛陀告訴梵主天說：『確實是這樣，確實是這樣。想要衡量無量的法，會燒害凡夫。』當時，世尊就說了偈語： 『人生在世，斧頭在口中，由於惡語，自己斬斷自己。應該讚美的反而譭謗，應該譭謗的反而讚美，像這樣的惡人，終究不會快樂。迦梨虛假誹謗，佛陀和賢聖，迦梨所受的罪業深重，將墮入百千地獄。』
English version (106) Thus have I heard: At one time, the Buddha was dwelling in the Karanda Bamboo Grove in Rajagriha. Then, Brahma Sahampati, in the middle of the night, with a very bright light, came to where the Buddha was. At that time, the World-Honored One was entering the Samadhi of Fiery Light. Brahma Sahampati thought to himself: 'Now that the Tathagata is in samadhi, my coming here is not the right time.' At that time, Devadatta's friend, the monk Kokalika, was slandering Sariputra and Maha Maudgalyayana. This Brahma Sahampati then went to Kokalika, knocked on Kokalika's door, and called out: 'Kokalika! Kokalika! You should have pure faith in Sariputra and Maudgalyayana. These two venerable ones have pure and gentle hearts, and their conduct is perfect. If you slander them like this, you will suffer all kinds of decline and pain in the long night to come.' Kokalika then asked him: 'Who are you?' He replied: 'I am Brahma Sahampati.' Kokalika said: 'Did the Buddha predict that you would attain Anagami?' Brahma replied: 'Indeed.' Kokalika said: 'Anagami means non-returner, how is it that you have returned?' Brahma Sahampati then thought: 'Such a person should not be spoken to.' And he spoke a verse: 'To measure the immeasurable Dharma, is not what the wise should do; if one measures the immeasurable Dharma, one will surely be burned by it.' Then, after Brahma Sahampati spoke this verse, he went to the Buddha, bowed at his feet, and sat down to one side. He told the World-Honored One in detail about the situation with Kokalika. The Buddha told Brahma: 'Indeed, indeed. To measure the immeasurable Dharma will burn ordinary people.' At that time, the World-Honored One spoke a verse: 'A person is born into the world, an axe is in their mouth; because of their evil speech, they cut themselves. They slander those who should be praised, and praise those who should be slandered; such evil people will never find happiness. Kokalika falsely slandered the Buddha and the sages; Kokalika's karma is heavy, and he will fall into hundreds of thousands of hells.'
。 時阿浮陀 譭謗賢聖， 口意惡故， 入此地獄。」
時，梵主天聞是偈已，禮佛而退。
別譯雜阿含經卷第五
此卷末五經及第六卷初五經，皆國、宋本所無而丹本獨有者。第九是《梵問經》，第十是《度須跋經》。今撿《梵問經》者，與彼大本《雜阿含經》第四十四卷之初，同本異譯。《度須跋經》與大本第三十五卷十六幅已下，同本異譯。則國、宋二本無此經者，脫之耳。今依丹藏加之，分入二卷焉。 大正藏第 02 冊 No. 0100 別譯雜阿含經
別譯雜阿含經卷第六
失譯人名今附秦錄
（一〇七）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時，有二天，一名小勝善閉梵，二名小勝光梵，欲來詣佛。時，婆迦梵見此二梵，即問之曰：「欲何所至？」二梵答言：「我等欲往詣世尊所，問訊禮敬」。時，婆迦梵即說偈言：
「四梵字鸛雀， 三梵名為金， 七十二五百， 名曰為余毗
現代漢語譯本 『當時，阿浮陀因為口和意念的邪惡，誹謗賢聖，所以墮入這個地獄。』 『當時，梵主天聽到這首偈語后，向佛陀行禮後退下。』 《別譯雜阿含經》卷第五 此卷末尾的五部經和第六卷開頭的五部經，都是國本和宋本所沒有的，只有丹本才有。第九部是《梵問經》，第十部是《度須跋經》。現在查閱《梵問經》，發現它與大本《雜阿含經》第四十四卷的開頭，是同本異譯。《度須跋經》與大本第三十五卷十六幅之後的內容，是同本異譯。那麼國本和宋本沒有這些經，應該是遺漏了。現在根據丹藏補上，分入兩卷。 大正藏第02冊 No. 0100 《別譯雜阿含經》 《別譯雜阿含經》卷第六 失譯人名，現在附在秦錄中 （一〇七） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有兩位天人，一位名叫小勝善閉梵，另一位名叫小勝光梵，想要來拜見佛陀。當時，婆迦梵看見這兩位梵天，就問他們說：『你們想去哪裡？』兩位梵天回答說：『我們想去拜見世尊，問候並禮敬他。』當時，婆迦梵就說了偈語： 『四梵字是鸛雀，三梵字名為金，七十二和五百，名字叫做余毗。』
English version 'At that time, Avuta, because of the evil of his mouth and mind, slandered the virtuous and holy, and therefore entered this hell.' 'At that time, the Brahma Lord, having heard this verse, bowed to the Buddha and withdrew.' Separate Translation of the Samyukta Agama Sutra, Volume Five The last five sutras of this volume and the first five sutras of the sixth volume are not found in the Guo and Song editions, but only in the Dan edition. The ninth is the 'Brahma Question Sutra,' and the tenth is the 'Subha Sutra.' Now, examining the 'Brahma Question Sutra,' it is found to be a different translation of the same text as the beginning of the forty-fourth volume of the Great Edition of the Samyukta Agama Sutra. The 'Subha Sutra' is a different translation of the same text as the content after the sixteenth section of the thirty-fifth volume of the Great Edition. Therefore, the Guo and Song editions are missing these sutras, which must have been omitted. Now, according to the Dan Tripitaka, they are added and divided into two volumes. Taisho Tripitaka, Volume 02, No. 0100, Separate Translation of the Samyukta Agama Sutra Separate Translation of the Samyukta Agama Sutra, Volume Six The name of the translator is lost, now attached to the Qin record. (107) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti. At that time, there were two devas, one named Little Victory Good Closure Brahma, and the other named Little Victory Light Brahma, who wished to come to see the Buddha. At that time, Baka Brahma saw these two Brahmas and asked them, 'Where do you wish to go?' The two Brahmas replied, 'We wish to go to see the World Honored One, to inquire and pay our respects.' At that time, Baka Brahma spoke a verse: 'The four Brahma characters are stork and sparrow, the three Brahma characters are called gold, seventy-two and five hundred, the name is called Yu Pi.'
。 汝觀我金色， 赫然而明盛， 所有威光明， 暉光蔽梵天， 云何不觀我， 乃欲詣佛所？」
爾時，二梵以偈答言：
「汝今有少光， 映蔽于梵天， 當知此光色， 皆有諸過患， 明智得解脫， 不樂斯光色。」
爾時，二梵說是偈已，來詣佛所，頂禮佛足，在一面坐。二梵白佛言：「世尊！我等欲來見佛。時，婆迦梵因問我言：『欲何所至？』我等答言：『欲詣佛所。』時，婆迦梵說此偈言：
「『四梵名鸛雀， 三梵名為金， 七十二五百， 名曰為余毗。 汝觀我金色， 赫然大熾盛， 所有身光明， 暉光蔽梵天， 云何不觀我， 乃欲詣佛所？』
「我等即便說偈答言：
「『汝今有少光， 映蔽于梵天， 當知此光色， 皆有諸過患， 智者得解脫， 不樂斯光色。』」
佛言：「梵天！實爾，實爾。彼梵雖復少有光色，映蔽梵天，當知光色皆有過患，智者解了，不應樂此。」
佛為二梵種種說法，示教利喜。二梵聞法，歡喜頂禮，還於天宮。
（一〇八）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本 『你們看我這金色的身軀，多麼輝煌而明亮， 我所有的威光，光芒都遮蔽了梵天， 為什麼不看我，卻想要去佛陀那裡呢？』
當時，兩位梵天用偈語回答說：
『你現在只有少許光芒，映照遮蔽了梵天， 應當知道這光色，都有各種過患， 明智的人得到解脫，不貪戀這種光色。』
當時，兩位梵天說完這偈語后，來到佛陀那裡，頂禮佛足，在一旁坐下。兩位梵天對佛陀說：『世尊！我們想要來見佛陀。當時，婆迦梵天問我們說：「你們想要去哪裡？」我們回答說：「想要去佛陀那裡。」當時，婆迦梵天說了這偈語：
「『四個梵天名為鸛雀，三個梵天名為金， 七十二個五百，名為其餘毗。 你們看我這金色的身軀，多麼輝煌而熾盛， 我所有的身光，光芒都遮蔽了梵天， 為什麼不看我，卻想要去佛陀那裡？』
『我們隨即用偈語回答說：
『你現在只有少許光芒，映照遮蔽了梵天， 應當知道這光色，都有各種過患， 智者得到解脫，不貪戀這種光色。』
佛陀說：『梵天！確實如此，確實如此。那梵天即使只有少許光色，映照遮蔽梵天，應當知道光色都有過患，智者明白了這個道理，不應該貪戀這些。』
佛陀為兩位梵天說了種種佛法，開示教導，使他們歡喜。兩位梵天聽聞佛法后，歡喜地頂禮佛陀，回到天宮。
（一〇八）
我是這樣聽說的：
一時，佛陀在舍衛國祇樹給孤獨園
English version 'Look at my golden color, how radiant and bright, All my majestic light, its brilliance obscures Brahma, Why do you not look at me, but desire to go to the Buddha?'
At that time, the two Brahmas replied with a verse:
'You now have a little light, which reflects and obscures Brahma, You should know that this light and color, all have various faults, The wise attain liberation, and do not delight in this light and color.'
At that time, after the two Brahmas spoke this verse, they came to the Buddha, bowed at his feet, and sat to one side. The two Brahmas said to the Buddha: 'World-Honored One! We wished to come see the Buddha. At that time, Brahma Baka asked us, 「Where do you wish to go?」 We replied, 「We wish to go to the Buddha.」 At that time, Brahma Baka spoke this verse:
'「Four Brahmas are named Stork, three Brahmas are named Gold, Seventy-two five hundreds, are named the remaining Vibhu. Look at my golden color, how radiant and blazing, All my body's light, its brilliance obscures Brahma, Why do you not look at me, but desire to go to the Buddha?」'
'We then replied with a verse:
'You now have a little light, which reflects and obscures Brahma, You should know that this light and color, all have various faults, The wise attain liberation, and do not delight in this light and color.'
The Buddha said: 'Brahma! It is so, it is so. That Brahma, even if he has a little light and color, which reflects and obscures Brahma, you should know that light and color all have faults, the wise understand this principle, and should not delight in these things.'
The Buddha spoke various teachings for the two Brahmas, instructing and guiding them, making them happy. After hearing the teachings, the two Brahmas happily bowed to the Buddha and returned to their heavenly palace.
(108)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti.
。時，婆迦梵生於邪見言：「此處常堅實不壞，不復往來於其生死，若有過此不往來者，無有是處。」
爾時，世尊知婆迦梵心之所念，如來爾時譬如壯士屈申臂頃，尋即往彼婆迦梵宮。時，婆迦梵語佛言：「大仙！此處是常堅實不壞，都無往來。若有過此無往來者，無有是處。」
佛語梵言：「此處無常，汝今云何橫生常想？此處敗壞，而復橫生不敗壞想。此處不定，橫生定想。此處往來，汝今橫生不往來想。更有勝處，都無往來，汝便橫生更無勝想。」時，婆迦梵即說偈言：
「七十二梵作勝福， 悉皆於此而終沒， 一切諸梵皆知我， 唯我在此不退沒。」
爾時，世尊復說偈言：
「汝謂為長壽， 其實壽短促， 我知汝壽命， 百千尼羅浮。」
時，婆迦梵說偈答曰：
「婆伽婆世尊！ 汝智實無盡， 過於生老憂， 為具眼者說。 我先造何業， 修何等戒行， 在此梵天上， 壽命得延長？」
爾時，世尊復說偈言：
「往昔有群賊， 劫掠壞聚落， 剝脫繫縛人， 大取于財物。 汝當於爾時， 甚有大勇力， 救解于諸人， 然復不加害。 尋共彼諸人， 一劫中修善， 慈仁好惠施， 復能持戒行
現代漢語譯本：當時，婆迦梵生起了邪見，說：『這裡是常住、堅固、不壞的，不會再經歷生死輪迴。如果還有超出這裡而不輪迴的，那是不可能的。』 那時，世尊知道婆迦梵心中的想法，就像一個壯士屈伸手臂那樣迅速，立刻來到了婆迦梵的宮殿。婆迦梵對佛說：『大仙！這裡是常住、堅固、不壞的，完全沒有輪迴。如果還有超出這裡而不輪迴的，那是不可能的。』 佛對梵天說：『這裡是無常的，你為什麼會產生常住的想法？這裡是會敗壞的，你卻產生不敗壞的想法。這裡是不確定的，你卻產生確定的想法。這裡是有輪迴的，你卻產生沒有輪迴的想法。還有更殊勝的地方，完全沒有輪迴，你卻產生沒有更殊勝的想法。』當時，婆迦梵就說了偈語： 『七十二位梵天都修了殊勝的福報，他們都將在這裡終結。所有的梵天都知道我，只有我在這裡不會退沒。』 那時，世尊又說了偈語： 『你認為自己長壽，其實壽命很短暫。我知道你的壽命，只有百千尼羅浮。』 當時，婆迦梵說了偈語回答說： 『婆伽婆世尊！您的智慧真是無盡的，超越了生老憂愁，為有智慧的人宣說。我先前造了什麼業，修了什麼戒行，才能在這梵天上，壽命得以延長？』 那時，世尊又說了偈語： 『過去有一群強盜，搶劫破壞村落，剝奪捆綁人們，大肆掠奪財物。你當時非常有勇氣，解救了那些人，而且沒有傷害他們。你和那些人一起，在一劫中修善，慈悲仁愛，喜歡佈施，又能持守戒律。』
English version: At that time, the Brahma Bhakava arose with a wrong view, saying, 'This place is permanent, solid, and indestructible, and will not undergo the cycle of birth and death again. If there is any place beyond this that does not undergo rebirth, that is impossible.' Then, the World Honored One, knowing the thoughts in Bhakava's mind, as quickly as a strong man extends and retracts his arm, immediately went to Bhakava's palace. Bhakava said to the Buddha, 'Great Sage! This place is permanent, solid, and indestructible, and there is no cycle of rebirth at all. If there is any place beyond this that does not undergo rebirth, that is impossible.' The Buddha said to Brahma, 'This place is impermanent, why do you have the thought of permanence? This place is subject to decay, yet you have the thought of indestructibility. This place is uncertain, yet you have the thought of certainty. This place has rebirth, yet you have the thought of no rebirth. There is a more superior place, completely without rebirth, yet you have the thought that there is no more superior place.' At that time, Brahma Bhakava spoke a verse: 'Seventy-two Brahmas have all cultivated superior blessings, and they will all end here. All the Brahmas know me, only I will not decline here.' Then, the World Honored One spoke another verse: 'You think you have a long life, but in fact, your life is very short. I know your lifespan, it is only a hundred thousand Nila-phu.' At that time, Brahma Bhakava spoke a verse in reply: 'Bhagavan, World Honored One! Your wisdom is truly endless, surpassing the sorrows of birth and old age, and you speak for those with wisdom. What karma did I create in the past, what precepts did I practice, that I could have my lifespan extended in this Brahma heaven?' Then, the World Honored One spoke another verse: 'In the past, there was a group of robbers who plundered and destroyed villages, stripped and bound people, and plundered wealth. At that time, you were very courageous, rescuing those people, and you did not harm them. You and those people together, cultivated good deeds for a kalpa, were compassionate and kind, liked to give, and were able to uphold the precepts.'
。 汝于睡及寤， 宜憶本所行。 又有人乘船， 于彼恒河中， 惡龍提船人， 盡欲加毒害， 汝時為神仙， 救濟于彼命。 此汝昔日時， 修戒之所致。」
時，婆迦梵即說偈言：
「汝實能知我， 壽命之修短， 更有諸餘事， 汝亦悉知之。 汝光甚熾盛， 能蔽于諸梵， 靡所不了達， 故名婆伽婆。」
爾時，世尊為婆迦梵說種種法，示教利喜，尋復于彼沒，還祇洹。
（一〇九）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時，有一梵起大邪見，而作是言：「我此處常不見有能生於我宮，況復有能過於我上者？」
爾時，世尊入於三昧，從閻浮提沒，現於梵頂虛空中坐。尊者憍陳如以凈天眼觀於世尊為至何處？即知如來在梵頂上虛空中坐。時，憍陳如亦入是定，於此而沒，現梵頂上，處如來下，在於東面。
時，尊者摩訶迦葉以凈天眼觀于如來為至何處？尋知世尊在梵頂上，復入此定，於此處沒，在如來下，現梵頂上，在於南面。
尊者目連以凈天眼，觀于如來為至何處？尋知世尊在梵頂上，即入是定，於此處沒，現梵頂上，處如來下，現於西面
現代漢語譯本 『你無論在睡夢中還是清醒時，都應該回憶起你過去的行為。 又有人乘船在恒河中，惡龍想要抓住船上的人，並對他們施加毒害。 那時你作為神仙，救了他們的性命。 這是你過去持戒修行所獲得的果報。』
當時，婆迦梵就說了偈語：
『你確實能知道我的壽命長短，還有其他的事情，你也都知道。 你的光芒非常熾盛，能夠遮蔽所有的梵天，沒有什麼不瞭解的，所以被稱為婆伽婆。』
當時，世尊為婆迦梵說了種種佛法，開示教導，令其歡喜，隨即又在那裡消失，返回了祇洹精舍。
（一〇九）
我是這樣聽說的：
一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一個梵天產生了很大的邪見，並說：『我在這裡，從來沒有見過有誰能生到我的宮殿，更何況有誰能超越我？』
當時，世尊進入禪定，從閻浮提消失，顯現在梵天頂上的虛空中坐著。尊者憍陳如用清凈的天眼觀察世尊到了哪裡？立刻知道如來在梵天頂上的虛空中坐著。當時，憍陳如也進入這種禪定，從這裡消失，顯現在梵天頂上，在如來的下方，位於東面。
當時，尊者摩訶迦葉用清凈的天眼觀察如來到了哪裡？立刻知道世尊在梵天頂上，又進入這種禪定，從這裡消失，在如來的下方，顯現在梵天頂上，位於南面。
尊者目連用清凈的天眼，觀察如來到了哪裡？立刻知道世尊在梵天頂上，就進入這種禪定，從這裡消失，顯現在梵天頂上，在如來的下方，位於西面。
English version 'Whether you are asleep or awake, you should remember your past actions. There was once a person on a boat in the Ganges River, and an evil dragon wanted to seize the people on the boat and inflict harm upon them. At that time, you, as a celestial being, saved their lives. This is the result of your past practice of keeping the precepts.'
At that time, Bhagavān spoke in verse:
'You truly know the length of my life, and you also know all other things. Your light is very radiant, able to obscure all the Brahmas, and there is nothing you do not understand, therefore you are called Bhagavān.'
At that time, the World-Honored One spoke various teachings to Bhagavān, instructing and delighting him, and then disappeared from there, returning to Jeta Grove.
(109)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, a Brahma had a great wrong view, and said: 'Here, I have never seen anyone who could be born in my palace, let alone anyone who could surpass me?'
At that time, the World-Honored One entered samadhi, disappeared from Jambudvipa, and appeared sitting in the empty space at the top of the Brahma realm. Venerable Ajnatakaundinya, with his pure heavenly eye, observed where the World-Honored One had gone. He immediately knew that the Tathagata was sitting in the empty space at the top of the Brahma realm. At that time, Ajnatakaundinya also entered this samadhi, disappeared from here, and appeared at the top of the Brahma realm, below the Tathagata, on the east side.
At that time, Venerable Mahakasyapa, with his pure heavenly eye, observed where the Tathagata had gone. He immediately knew that the World-Honored One was at the top of the Brahma realm, and he also entered this samadhi, disappeared from here, and appeared at the top of the Brahma realm, below the Tathagata, on the south side.
Venerable Maudgalyayana, with his pure heavenly eye, observed where the Tathagata had gone. He immediately knew that the World-Honored One was at the top of the Brahma realm, and he entered this samadhi, disappeared from here, and appeared at the top of the Brahma realm, below the Tathagata, on the west side.
。
時，尊者阿那律復以凈天眼觀察如來為至何處？尋知世尊在梵頂上，亦入是定，於此處沒，現梵頂上，處如來下，在於北面。
爾時，世尊告梵天言：「汝本所見，為舍已不？」復告梵天：「汝本心念：『我不見有能生我宮者，況能出過？』汝今試觀此等天身，容貌光明，勝汝已不？」時，梵白佛：「唯然！已見。而今見之，斯等光明，昔所不見，而今見之，斯等光明，真為殊勝。自今已后，更不敢言此處常恒無有變易。」
佛告梵天：「此處無常，空不自在。」佛為彼梵種種說法，示教利喜，入如是三昧，從彼梵沒，還於祇洹。尊者憍陳如、摩訶迦葉、阿那律等，亦為彼梵種種說法，示教利喜，亦入是定，從彼處沒，還於祇洹；唯尊者大目犍連在彼而坐。
爾時，彼梵問目連言：「世尊弟子頗有如汝有大威德、神足者不？」目連答言：「諸餘聲聞亦有如是威德、神足。」尊者目連即說偈言：
「牟尼弟子大羅漢， 有大威德具三明， 得盡諸漏知他心， 能現神變化群生， 如是聲聞甚眾多， 是故汝今宜恭敬。」
時，尊者目連說是偈已，種種說法，示教利喜，亦入是定，從彼梵沒，還於祇洹
現代漢語譯本 當時，尊者阿那律又用清凈的天眼觀察如來去了哪裡？隨即知道世尊在梵頂之上，也進入了這種禪定，從這裡消失，顯現在梵頂之上，處在如來之下，在北面。 這時，世尊告訴梵天說：『你原本所見的，已經捨棄了嗎？』又告訴梵天：『你原本心裡想：『我沒有見到有能生出我宮殿的人，更何況能超越我？』你現在試著觀察這些天人的身體，容貌光明，勝過你了嗎？』當時，梵天對佛說：『是的！已經看到了。現在看到，這些光明，以前沒有見過，現在看到，這些光明，真是殊勝。從今以後，再也不敢說這裡是常恒不變的了。』 佛告訴梵天：『這裡是無常的，空虛不自在的。』佛為那梵天說了種種佛法，開示教導，使他歡喜，進入這種三昧，從那梵天處消失，回到祇洹。尊者憍陳如、摩訶迦葉、阿那律等，也為那梵天說了種種佛法，開示教導，使他歡喜，也進入這種禪定，從那裡消失，回到祇洹；只有尊者大目犍連在那裡坐著。 當時，那梵天問目連說：『世尊的弟子中，有像你一樣有大威德、神通的人嗎？』目連回答說：『其他的聲聞弟子也有這樣的威德、神通。』尊者目連就說了偈語： 『牟尼的弟子大阿羅漢，有大威德具足三明，能斷盡一切煩惱，知道他人心念，能顯現神通變化眾生，這樣的聲聞弟子非常多，所以你現在應該恭敬他們。』 當時，尊者目連說完這偈語后，說了種種佛法，開示教導，使他歡喜，也進入這種禪定，從那梵天處消失，回到祇洹。
English version At that time, the Venerable Aniruddha again used his pure heavenly eye to observe where the Tathagata had gone. He immediately knew that the World Honored One was on the summit of Brahma, also entering this samadhi. He disappeared from here and appeared on the summit of Brahma, below the Tathagata, on the north side. Then, the World Honored One said to Brahma, 'Have you abandoned what you originally saw?' He further said to Brahma, 'You originally thought, 'I have not seen anyone who can create my palace, let alone surpass me?' Now, try to observe these heavenly beings' bodies, their appearances and radiance, are they superior to you?' At that time, Brahma said to the Buddha, 'Yes! I have seen it. Now I see that this radiance, which I have not seen before, is truly extraordinary. From now on, I dare not say that this place is constant and unchanging.' The Buddha told Brahma, 'This place is impermanent, empty, and not self-governing.' The Buddha spoke various teachings to that Brahma, instructing, teaching, and delighting him. He entered this samadhi, disappeared from that Brahma, and returned to Jetavana. The Venerable Ajnatakaundinya, Mahakasyapa, Aniruddha, and others also spoke various teachings to that Brahma, instructing, teaching, and delighting him. They also entered this samadhi, disappeared from there, and returned to Jetavana; only the Venerable Mahamudgalyayana remained sitting there. At that time, that Brahma asked Maudgalyayana, 'Among the World Honored One's disciples, are there any who have great power and supernatural abilities like you?' Maudgalyayana replied, 'Other Sravaka disciples also have such power and supernatural abilities.' The Venerable Maudgalyayana then spoke a verse: 'The Muni's disciples, great Arhats, have great power and possess the three kinds of knowledge, they can exhaust all defilements, know others' minds, and manifest supernatural transformations for sentient beings. Such Sravaka disciples are very numerous, therefore you should now respect them.' At that time, after the Venerable Maudgalyayana finished speaking this verse, he spoke various teachings, instructing, teaching, and delighting him. He also entered this samadhi, disappeared from that Brahma, and returned to Jetavana.
。
（一一〇）
如是我聞：
一時，佛在拘尸那竭力士生地，娑羅林中。爾時，如來涅盤時到，告阿難曰：「汝可為我于雙樹間，北首敷座。」於時，阿難受佛敕已，于雙樹間，北首敷座。既敷座已，還至佛所，頂禮佛足，在一面坐。白佛言：「世尊！我于雙樹間，北首敷座，所作已竟。」
爾時，世尊即從坐起，往趣雙樹敷上，北首右脅而臥，足足相累，繫心在明，起于念覺，先作涅盤想。爾時，拘尸那竭國有一梵志名須跋陀羅，先住彼國，其年朽邁，一百二十。時，彼國中諸力士輩供養恭敬，尊重讚歎是阿羅漢。時，須跋陀羅傳聞人說婆伽婆於今日夜當入涅盤，作是念言：「我於法中，有所疑惑，唯有瞿曇，必能解釋，決我所疑。」作是念已，即出拘尸那竭，往詣娑羅林。
尊者阿難在外經行，時，須跋陀見阿難已，即詣其所，白阿難言：「我聞他說，沙門瞿曇於今日中夜當入無餘涅盤，吾今須見，咨決所疑。」阿難答言：「梵志！佛身疲惓，汝今擾惱。」須跋陀羅白阿難言：「我聞如來今日中夜入無餘涅盤，我昔曾聞宿舊仙言：『若如來、至真、等正覺出現於世，如優曇缽花，難可值遇。』我有少疑，思得咨決，愿聽我見
現代漢語譯本： （一一〇） 我是這樣聽說的： 一時，佛陀在拘尸那竭力士的出生地，娑羅樹林中。當時，如來涅槃的時間到了，告訴阿難說：『你可以在雙樹之間，為我鋪設一個頭朝北的座位。』當時，阿難接受佛陀的命令后，在雙樹之間，鋪設了一個頭朝北的座位。鋪設好座位后，回到佛陀那裡，頂禮佛足，在一旁坐下。對佛陀說：『世尊！我在雙樹之間，鋪設了一個頭朝北的座位，已經做完了。』 當時，世尊就從座位上起身，前往雙樹鋪設的座位上，頭朝北，右側臥下，雙腳交疊，將心專注于光明，生起念覺，先作涅槃的觀想。當時，拘尸那竭國有一個婆羅門名叫須跋陀羅，先前住在那個國家，年紀老邁，一百二十歲。當時，那個國家中的各位力士供養、恭敬、尊重、讚歎他是阿羅漢。當時，須跋陀羅聽到人們說婆伽婆今天晚上將要進入涅槃，就想：『我在佛法中，有些疑惑，只有瞿曇，必定能夠解釋，解決我的疑惑。』這樣想后，就離開拘尸那竭，前往娑羅樹林。 尊者阿難在外面經行，當時，須跋陀羅見到阿難后，就到他那裡，對阿難說：『我聽別人說，沙門瞿曇今天半夜將要進入無餘涅槃，我現在需要見他，請教我心中的疑惑。』阿難回答說：『婆羅門！佛陀身體疲憊，你現在去打擾他。』須跋陀羅對阿難說：『我聽說如來今天半夜進入無餘涅槃，我以前曾聽老仙人說過：『如果如來、至真、等正覺出現在世上，就像優曇缽花一樣，難以遇到。』我有一些疑惑，想要請教，希望允許我見他。』
English version: (110) Thus have I heard: At one time, the Buddha was in the Sal grove, the birthplace of the Malla warriors in Kushinagar. At that time, the Tathagata's time for Nirvana had arrived, and he said to Ananda, 'You may prepare a seat for me between the twin trees, with its head facing north.' Then, Ananda, having received the Buddha's command, prepared a seat between the twin trees, with its head facing north. Having prepared the seat, he returned to the Buddha, bowed at his feet, and sat to one side. He said to the Buddha, 'Venerable One! I have prepared a seat between the twin trees, with its head facing north, and it is done.' Then, the World-Honored One arose from his seat and went to the prepared seat between the twin trees, lying down with his head facing north, on his right side, with his feet overlapping, focusing his mind on the light, and arising in mindfulness, first contemplating Nirvana. At that time, there was a Brahmin named Subhadra in Kushinagar, who had previously lived in that country, and was old, one hundred and twenty years of age. At that time, the warriors of that country offered, respected, honored, and praised him as an Arhat. Then, Subhadra heard people say that the Bhagavan would enter Nirvana tonight, and thought, 'I have some doubts about the Dharma, and only Gautama can explain them and resolve my doubts.' Having thought this, he left Kushinagar and went to the Sal grove. The Venerable Ananda was walking outside, and when Subhadra saw Ananda, he went to him and said to Ananda, 'I have heard others say that the Shramana Gautama will enter Parinirvana tonight, and I need to see him now to ask about my doubts.' Ananda replied, 'Brahmin! The Buddha is weary, you are now disturbing him.' Subhadra said to Ananda, 'I have heard that the Tathagata will enter Parinirvana tonight, and I have heard old sages say, 'If a Tathagata, a Truly Enlightened One, appears in the world, it is as rare as the Udumbara flower.' I have some doubts, and I wish to ask about them, please allow me to see him.'
。」如是三請，阿難答言：「莫擾惱佛！」
爾時，世尊以凈天耳遙聞阿難遮須跋陀，不聽前進。佛告阿難：「莫遮彼人，聽其前進，隨意問難。」時，須跋陀羅聞佛慈矜，聽令前進，踴躍歡喜，即至佛所，問訊已訖，在一面坐。白佛言：「世尊！我有少疑，聽我問不？」佛言：「恣汝所問。」須跋陀羅既蒙聽許，白佛言：「世尊！外道六師種種異見，富蘭那迦葉、未迦梨俱賒梨子、阿阇耶毗羅坻子、阿阇多翅舍婆羅、迦尼陀迦旃延、尼乾陀阇提子，斯等六師各各自稱已為世尊竟，為實得一切智不？」
爾時，世尊即說偈言：
「三十一出家， 爾來過五十， 推求諸善法， 戒定行明達。 一切諸世間， 不知實方所， 況知實法者？ 若修八正道， 能獲于初果， 乃至第四果； 若不修八正， 初果不可知， 況復第四果？ 我于大眾中， 說法師子吼， 如此正法外， 亦無有沙門， 及與婆羅門。」
佛說是時，須跋陀羅遠塵離垢，得法眼凈。時，須跋陀羅整郁多羅僧，合掌向佛，白佛言：「世尊！我今已得過三惡道。」時，須跋陀羅白阿難言：「善哉！阿難！汝獲大利，為佛弟子，給侍第一。我於今者，亦得善利，于佛法中，愿得出家
這樣請求了三次，阿難回答說：『不要打擾佛陀！』 當時，世尊用清凈的天耳遠遠地聽到阿難阻止須跋陀，不讓他前進。佛陀告訴阿難：『不要阻止他，讓他過來，隨意提問。』當時，須跋陀羅聽到佛陀慈悲憐憫，允許他前進，歡喜雀躍，立刻來到佛陀面前，行禮完畢后，在一旁坐下。他向佛陀說道：『世尊！我有一些疑惑，可以問嗎？』佛陀說：『你儘管問吧。』須跋陀羅得到允許后，向佛陀說道：『世尊！外道六師各有不同的見解，富蘭那迦葉、末伽梨拘舍梨子、阿耆多翅舍欽婆羅、迦羅鳩馱迦旃延、尼犍子，這六位都各自聲稱自己是世尊，他們真的得到了一切智慧嗎？』 當時，世尊就說了偈語： 『三十一歲出家，至今已過五十， 推求各種善法，戒定修行明達。 一切世間的人，不知真實之處， 何況能知真實法？若修八正道， 能獲得初果，乃至第四果； 若不修八正道，初果都不可知， 何況第四果？我在大眾之中， 說法如獅子吼，如此正法之外， 也沒有沙門，以及婆羅門。』 佛陀說完這些話時，須跋陀羅遠離塵垢，得到了清凈的法眼。當時，須跋陀羅整理好袈裟，合掌向佛陀，對佛陀說道：『世尊！我現在已經超越了三惡道。』當時，須跋陀羅對阿難說：『太好了！阿難！你獲得了大利益，成為佛陀的弟子，侍奉第一。我現在也獲得了善利，在佛法中，我願意出家。』
Having requested thus three times, Ananda replied, 『Do not disturb the Buddha!』 At that time, the World Honored One, with his pure heavenly ear, heard from afar Ananda preventing Subhadda from advancing. The Buddha said to Ananda, 『Do not prevent him; let him come forward and ask whatever he wishes.』 Then, Subhadda, hearing the Buddha』s compassion and permission to advance, was overjoyed. He immediately went to the Buddha, paid his respects, and sat down to one side. He said to the Buddha, 『World Honored One! I have some doubts; may I ask them?』 The Buddha said, 『Ask whatever you wish.』 Having received permission, Subhadda said to the Buddha, 『World Honored One! The six heretical teachers have various different views: Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, and Nigantha Nataputta. These six teachers each claim to be the World Honored One. Have they truly attained all-knowing wisdom?』 At that time, the World Honored One spoke in verse: 『At thirty-one I left home, and since then fifty years have passed, Seeking all good dharmas, with precepts, meditation, and clear practice. All in the world do not know the true place, How much less can they know the true dharma? If one cultivates the Noble Eightfold Path, One can attain the first fruit, and even the fourth fruit; If one does not cultivate the Noble Eightfold Path, the first fruit cannot be known, How much less the fourth fruit? Among the assembly, I preach the Dharma with a lion』s roar; outside of this true Dharma, There are neither sramanas, nor brahmins.』 When the Buddha finished speaking, Subhadda was freed from defilement and attained the pure Dharma eye. Then, Subhadda adjusted his upper robe, put his palms together towards the Buddha, and said to the Buddha, 『World Honored One! I have now transcended the three evil realms.』 Then, Subhadda said to Ananda, 『Excellent, Ananda! You have gained great benefit, becoming a disciple of the Buddha, serving as the foremost attendant. I have also now gained good benefit; within the Buddha』s Dharma, I wish to leave home.』
。」阿難合掌白佛言：「須跋陀羅于佛法中，愿樂出家。」爾時，世尊即告須跋陀羅：「善來比丘！」鬚髮自落，法衣著身，即得具戒，得具戒已，即成羅漢。
須跋陀羅即作是念：「我今不忍見於世尊入般涅盤，我當先入。」須跋陀羅即時先入涅盤，如來於后亦入涅盤。爾時，眾中有一比丘。而說偈言：
「雙樹入涅盤， 枝條四遍佈， 上下而雨花， 繽紛散佛上。 所以雨花者， 世尊入涅盤。」
釋提桓因復說偈言：
「諸行無常， 是生滅法， 生滅滅已， 乃名涅盤。」
時，梵主天覆說偈言：
「世間有生類， 捨身歸終滅， 今者大聖尊， 具足於十力， 世尊無等倫， 今入于涅盤。」
時，尊者阿那律復說偈言：
「法主意止住， 出入息已斷， 如來所成就， 行力悉滿足。 今入于涅盤， 其心無怖畏， 都舍于諸受， 如油盡燈滅， 滅有入涅盤， 心意得解脫。」
時，眾睹已，身毛皆豎。佛入涅盤始經七日，爾時，阿難阇維如來右繞說偈：
「大悲梵世尊！ 體同真凈寶， 有大神通力， 火出自然身， 千㲲用纏身， 內外二不燒
現代漢語譯本：阿難合掌向佛稟告說：『須跋陀羅對佛法心生歡喜，願意出家。』當時，世尊就對須跋陀羅說：『善來比丘！』他的頭髮和鬍鬚自然脫落，袈裟自動穿在身上，立刻就受了具足戒，受戒后，即刻成了羅漢。 須跋陀羅心想：『我不忍心見到世尊入般涅盤，我應當先入。』須跋陀羅隨即先入涅盤，如來隨後也入涅盤。當時，大眾中有一位比丘，說了偈語： 『雙樹入涅盤，枝條四處散佈，上下紛紛落下花朵，繽紛散落在佛陀身上。之所以會下花雨，是因為世尊入涅盤。』 釋提桓因又說了偈語：『諸行無常，是生滅的法則，生滅滅盡，才稱為涅盤。』 當時，梵天之主又說了偈語：『世間有生命之物，捨棄身體終歸滅亡，如今大聖尊，具足十種力量，世尊無與倫比，如今入于涅盤。』 當時，尊者阿那律又說了偈語：『法主意念止息，出入呼吸已斷絕，如來所成就的，修行力量都已圓滿。如今入于涅盤，他的內心沒有恐懼，完全捨棄了各種感受，如同油盡燈滅，滅盡有為法而入涅盤，心意得到解脫。』 當時，眾人看到此景，都感到毛骨悚然。佛陀入涅盤剛過七天，當時，阿難繞著如來遺體火化，並說了偈語： 『大悲梵世尊！身體如同真凈的寶物，具有大神通力，火焰從自身自然發出，用千層細布纏繞身體，內外都沒有被燒燬。』
English version: Ananda, with his palms together, said to the Buddha, 'Subhadra, with joy in the Dharma, wishes to leave home.' At that time, the World Honored One said to Subhadra, 'Welcome, Bhikkhu!' His hair and beard fell off by themselves, and the monastic robe appeared on his body. He immediately received the full precepts and, having received them, instantly became an Arhat. Subhadra then thought, 'I cannot bear to see the World Honored One enter Parinirvana; I should enter first.' Subhadra immediately entered Nirvana first, and the Tathagata entered Nirvana afterward. At that time, a Bhikkhu among the assembly spoke a verse: 'The twin trees enter Nirvana, their branches spread in all directions, flowers rain down from above and below, scattering profusely upon the Buddha. The reason for the rain of flowers is that the World Honored One has entered Nirvana.' Shakra, Lord of the Devas, then spoke a verse: 'All conditioned things are impermanent, they are subject to arising and ceasing. When arising and ceasing cease, that is called Nirvana.' At that time, the Brahma Lord spoke a verse: 'Beings in the world, abandon their bodies and return to final extinction. Now the Great Sage, possessing the ten powers, the World Honored One, without equal, now enters Nirvana.' At that time, the Venerable Anuruddha spoke a verse: 'The Dharma Lord's mind is at rest, his in-breath and out-breath have ceased. The Tathagata's accomplishments, the power of his practice, are all fulfilled. Now he enters Nirvana, his heart without fear, completely abandoning all sensations, like a lamp extinguished when the oil is gone. Extinguishing existence, he enters Nirvana, his mind is liberated.' At that time, the assembly, witnessing this, felt their hair stand on end. It had been only seven days since the Buddha entered Nirvana. At that time, Ananda circumambulated the Tathagata's remains during cremation and spoke a verse: 'The Great Compassionate Brahma World Honored One! Your body is like a pure and precious jewel, possessing great supernatural powers. Fire emanates naturally from your body, wrapped in a thousand layers of fine cloth, yet neither inside nor outside is burned.'
。」
二誦第一
（一一一）
佛在王舍城迦蘭陀竹林。爾時，世尊告諸比丘：「汝等皆當勤修善行，漸漸增長，如月初生。」時，有比丘初始受戒，漸修慚愧，善持威儀，往返人間，柔和恭順，不為佷戾，能制身心，如明眼人避深空井，及山峻岸。比丘亦爾，如月初生，漸漸增長，善行日新。佛復告諸比丘：「今此會中，迦葉比丘勤修善行，如月初生，漸漸增長，漸修慚愧，往返人間，能制身心，柔和恭順，終不佷戾，如明眼人能避深井，遠離峻谷，迦葉比丘亦復如是。」
佛告比丘：「何等比丘與法相應，堪至諸家？」時，諸比丘白佛言：「世尊！如來則是諸法根本，諸法之導，法所依憑。善哉！世尊！愿為我等敷演斯義，我等聞已，至心受持。」
佛復告諸比丘：「諦聽！諦聽！至心憶念。若有比丘，無所染著，不愛縛家，不生增減，心無嫌恨，亦不嫉妒。見他利養，心生歡喜。見他施彼，亦不忿恨。于修福者，咸皆隨喜。又不自讚己有德行，諸所言說，恒為一切。見余比丘，同至他家，終不譏毀，于自他所，心無高下。若諸比丘能修善心，如向所說，乃名隨順，如法周旋，往返人間
現代漢語譯本 佛陀在王舍城的迦蘭陀竹林。當時，世尊告訴眾比丘：『你們都應當勤奮修行善行，逐漸增長，如同初生的月亮。』當時，有一位比丘剛受戒，逐漸修習慚愧之心，善於保持威儀，往來於人間，態度柔和恭順，不傲慢乖戾，能夠控制身心，如同明眼人避開深空的井，以及陡峭的山崖。這位比丘也是如此，如同初生的月亮，逐漸增長，善行日益更新。佛陀又告訴眾比丘：『現在這個集會中，迦葉比丘勤奮修行善行，如同初生的月亮，逐漸增長，逐漸修習慚愧之心，往來於人間，能夠控制身心，態度柔和恭順，終不傲慢乖戾，如同明眼人能夠避開深井，遠離陡峭的山谷，迦葉比丘也是如此。』 佛陀告訴比丘：『什麼樣的比丘與佛法相應，可以去各家乞食呢？』當時，眾比丘對佛陀說：『世尊！如來是諸法的根本，諸法的引導者，是佛法所依憑的。太好了！世尊！希望您為我們闡述這個道理，我們聽了之後，會真心接受並奉行。』 佛陀又告訴眾比丘：『仔細聽！仔細聽！要用心記住。如果有比丘，沒有執著，不貪戀俗家，不生起增減之心，心中沒有嫌恨，也不嫉妒。看到別人得到利益供養，心中生起歡喜。看到別人施捨給他人，也不憤恨。對於修行福德的人，都隨喜讚歎。又不自我誇耀自己有德行，所說的話，總是爲了大眾。看到其他比丘，一同去別人家，終不譏諷譭謗，對於自己和他人，心中沒有高下之分。如果各位比丘能夠修習善心，如同上面所說，才稱得上是隨順佛法，如法周旋，往來於人間。』
English version The Buddha was in the Karanda Bamboo Grove in Rajagriha. At that time, the World Honored One told the monks: 'You should all diligently cultivate good deeds, gradually increasing, like the newly born moon.' At that time, there was a monk who had just received the precepts, gradually cultivating a sense of shame, being good at maintaining proper conduct, going back and forth among people, being gentle and respectful, not arrogant or perverse, able to control his mind and body, like a sighted person avoiding a deep empty well, and steep cliffs. This monk was also like this, like the newly born moon, gradually increasing, his good deeds renewing daily. The Buddha again told the monks: 'Now in this assembly, the monk Kasyapa diligently cultivates good deeds, like the newly born moon, gradually increasing, gradually cultivating a sense of shame, going back and forth among people, able to control his mind and body, being gentle and respectful, never arrogant or perverse, like a sighted person able to avoid deep wells, staying away from steep valleys, the monk Kasyapa is also like this.' The Buddha told the monks: 'What kind of monk is in accordance with the Dharma and can go to various families for alms?' At that time, the monks said to the Buddha: 'World Honored One! The Tathagata is the root of all Dharmas, the guide of all Dharmas, the reliance of the Dharma. Excellent! World Honored One! We hope that you will explain this principle to us, and after we hear it, we will sincerely accept and practice it.' The Buddha again told the monks: 'Listen carefully! Listen carefully! Remember it with your heart. If there is a monk who has no attachments, does not crave worldly homes, does not give rise to thoughts of increase or decrease, has no resentment in his heart, and is not jealous. Seeing others receive benefits and offerings, he feels joy in his heart. Seeing others give to others, he is not resentful. For those who cultivate merit, he rejoices in their merit. He does not boast about his own virtues, and his words are always for the benefit of all. Seeing other monks going to other people's homes together, he never criticizes or slanders them, and in his heart, he has no sense of superiority or inferiority towards himself or others. If the monks can cultivate good minds, as mentioned above, then they can be said to be in accordance with the Dharma, acting in accordance with the Dharma, going back and forth among people.'
。」
爾時，世尊于虛空中而自運手，告諸比丘：「今我此手，不著于空，不縛于空，無有嫌隙，亦無瞋恚，此手寧有縛著、增減已不？」諸比丘即白佛言：「世尊！此空中手無縛無著，無有增減。」
佛告比丘：「如是，如是。若有比丘心無縛著，如空運手，乃可出入，往返諸家，不生增減，不生懊惱，亦不嫉妒。見他利養，心生歡喜。見他佈施，不與於己，亦不忿恨。見修福者，普皆隨喜，乃至心無高下。」佛告比丘：「迦葉比丘亦復如是，往返人間，心無縛著，乃至心無高下。」
佛復空中第二運手，告諸比丘：「如上所說，乃至迦葉比丘亦復如是。」
佛告比丘：「云何比丘出入諸家，為人說法？云何得名清凈說法？云何名為不清凈說？」時，諸比丘白佛言：「世尊！如來則是諸法根本，法之所導，法所依憑。善哉！世尊！愿為敷演，我等聞已，至心受持。」
佛告諸比丘：「諦聽！諦聽！至心憶念。若有比丘為人說法，作如是念：『我為彼人而說於法，當令彼人信敬於我，能多與我飲食、衣服、病瘦醫藥。』若作是說者，是名不凈
現代漢語譯本 當時，世尊在虛空中自己揮動手臂，告訴眾比丘：『現在我的這隻手，不附著于虛空，也不被虛空束縛，沒有隔閡，也沒有嗔恨。這隻手難道會有束縛、執著、增減嗎？』眾比丘回答佛說：『世尊！這虛空中的手沒有束縛，沒有執著，沒有增減。』 佛告訴比丘們：『是的，是的。如果有比丘心無束縛，像在虛空中揮動手臂一樣，就可以出入往返于各家，不產生增減，不產生懊惱，也不嫉妒。看到別人得到利益供養，心中歡喜。看到別人佈施，即使不是給自己，也不忿恨。看到修福的人，都隨喜讚歎，甚至心中沒有高下之分。』佛告訴比丘們：『迦葉比丘也是這樣，往返人間，心中沒有束縛，甚至心中沒有高下之分。』 佛又在空中第二次揮動手臂，告訴眾比丘：『就像上面所說的，乃至迦葉比丘也是這樣。』 佛告訴比丘們：『比丘如何出入各家，為人說法？如何才能稱為清凈說法？如何稱為不清凈說法？』當時，眾比丘對佛說：『世尊！如來是諸法的根本，是法的引導者，是法的依靠。太好了，世尊！希望您能詳細解說，我們聽了之後，會真心接受並奉行。』 佛告訴眾比丘：『仔細聽！仔細聽！用心記住。如果有比丘為人說法，心中這樣想：『我為那個人說法，應當讓那個人信服敬重我，能多給我飲食、衣服、生病時的醫藥。』如果這樣說，就稱為不清凈說法。
English version At that time, the World Honored One moved his hand in the empty space and said to the monks, 'Now, this hand of mine does not adhere to the void, nor is it bound by the void. There is no separation, nor is there any anger. Does this hand have any binding, attachment, or increase or decrease?' The monks replied to the Buddha, 'World Honored One, this hand in the void has no binding, no attachment, and no increase or decrease.' The Buddha told the monks, 'So it is, so it is. If a monk's mind is without attachment, like moving a hand in the void, then he can go in and out, travel to and from various homes, without generating increase or decrease, without generating vexation, and without jealousy. Seeing others receive benefits and offerings, he rejoices in his heart. Seeing others give alms, even if it is not to himself, he does not resent it. Seeing those who cultivate blessings, he universally rejoices, and even his mind has no sense of superiority or inferiority.' The Buddha told the monks, 'The monk Kasyapa is also like this, traveling to and from the human world, his mind without attachment, and even his mind without any sense of superiority or inferiority.' The Buddha again moved his hand in the air a second time and told the monks, 'As said above, even the monk Kasyapa is also like this.' The Buddha told the monks, 'How does a monk go in and out of various homes to preach the Dharma? How can it be called pure preaching? How can it be called impure preaching?' At that time, the monks said to the Buddha, 'World Honored One, the Tathagata is the root of all dharmas, the guide of the Dharma, and the reliance of the Dharma. Excellent, World Honored One! We hope you will explain it in detail, and after we hear it, we will sincerely accept and practice it.' The Buddha told the monks, 'Listen carefully! Listen carefully! Keep it in mind. If a monk preaches the Dharma for others, thinking like this: 'I am preaching the Dharma for that person, I should make that person believe and respect me, and be able to give me more food, clothing, and medicine when I am sick.' If he speaks like this, it is called impure preaching.'
。若有比丘為人說法，欲令聽者證解佛法，除現在苦，離諸熱惱，不擇時節，導示善趣，為其顯現，乃至能令知者自知，不從他教，離於生老病死、憂悲苦惱，能令聽者聞其所說，如法修行。為令聽者于長夜中，得法、得義、得利、得安，如是說者，名為清凈慈悲之說。憐愍利益，欲使正法得久住故，如是說法名為清凈。是故比丘應作是念，為人說法，當作是學。第三亦如上所說，迦葉比丘能如是說，為令聽者證解佛法，乃至欲令正法得久住故，憐愍利益，作如是說，是名清凈，稱可佛法。」
時，諸比丘聞佛所說，歡喜奉行。
（一一二）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「若有比丘將欲往詣于檀越家，先作是念：『若有所施，當速與我，勿令遲晚，至心施我，莫不至誠，愿使多得，勿令寡少。惠我精細，勿得粗澀。』若作是念，決定意者，往檀越家。檀越雖與，不至心施，不恭敬與，雖施飲食，不令豐足，與其粗澀，不與精細，設有施與，遲緩不速。而此比丘，不稱意故，羞恥愁憂，生損減心
現代漢語譯本：如果一位比丘為他人說法，想要讓聽者理解佛法，消除當下的痛苦，脫離各種煩惱，不選擇時間，引導他們走向善道，為他們開示，甚至能讓聽者自己明白，而不是從他人的教導中得知，從而脫離生老病死、憂愁悲傷痛苦，能讓聽者聽了他所說的，如法修行。爲了讓聽者在漫長的黑夜中，得到佛法、理解佛義、獲得利益、得到安樂，像這樣說法的人，稱為清凈慈悲的說法。因為憐憫和利益眾生，想要使正法能夠長久住世，像這樣說法稱為清凈。所以比丘應當這樣想，為他人說法，應當這樣學習。第三種情況也像上面所說，迦葉比丘能夠這樣說法，爲了讓聽者理解佛法，甚至想要讓正法能夠長久住世，因為憐憫和利益眾生，像這樣說法，這稱為清凈，符合佛法。 當時，各位比丘聽了佛所說的話，都歡喜地遵照奉行。 （一一二） 我是這樣聽說的： 有一次，佛陀在舍衛國的祇樹給孤獨園。當時，佛陀告訴各位比丘：『如果有一位比丘將要前往施主家，先這樣想：『如果有什麼佈施，應當快點給我，不要拖延，真心實意地給我，不要不誠懇，希望得到很多，不要太少。給我精細的食物，不要粗糙的。』如果這樣想，心意已定，就前往施主家。施主即使給了，也不是真心實意地給，不恭敬地給，即使佈施飲食，也不豐盛，給的是粗糙的，不是精細的，即使有佈施，也是遲緩不快。而這位比丘，因為不合心意，感到羞愧、憂愁，產生了減損的心。
English version: If a bhikkhu preaches the Dharma to others, desiring to enable the listeners to understand the Buddha's teachings, eliminate present suffering, and be free from all afflictions, without choosing a time, guiding them towards good paths, revealing the Dharma to them, even to the point where the listeners understand for themselves, not from the teachings of others, thus freeing themselves from birth, old age, sickness, death, sorrow, grief, and pain, and enabling the listeners to hear what he says and practice accordingly. In order to enable the listeners to obtain the Dharma, understand its meaning, gain benefits, and find peace in the long night, such a way of preaching is called pure and compassionate. Because of compassion and benefit for sentient beings, desiring to enable the true Dharma to abide for a long time, such a way of preaching is called pure. Therefore, a bhikkhu should think like this, when preaching the Dharma to others, one should learn in this way. The third case is also as described above, that the bhikkhu Kasyapa is able to preach in this way, in order to enable the listeners to understand the Buddha's teachings, even desiring to enable the true Dharma to abide for a long time, because of compassion and benefit for sentient beings, preaching in this way, this is called pure, and is in accordance with the Buddha's teachings. At that time, all the bhikkhus, having heard what the Buddha said, joyfully followed and practiced it. (112) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the Buddha told the bhikkhus: 'If a bhikkhu is about to go to the home of a donor, he should first think: 'If there is anything to give, it should be given to me quickly, without delay, given to me sincerely, not insincerely, hoping to receive much, not little. Give me fine food, not coarse food.' If he thinks like this, with a determined mind, he goes to the donor's home. Even if the donor gives, it is not given sincerely, not given respectfully, even if food is given, it is not abundant, what is given is coarse, not fine, even if there is giving, it is slow and not quick. And this bhikkhu, because it does not meet his expectations, feels ashamed, sorrowful, and develops a diminished mind.'
。而此比丘應作是念：『至檀越舍，彼非己家，云何而得稱遂其心？何故生念，欲令檀越速施不遲，乃至精細，不用粗澀？』若作是念，設無所得，心不悔恨，離於增減，無有怨嫌。設彼檀越少有所施，不至心與，遲晚不速，乃至與粗，不與精細，如是比丘心不嫌恨，亦不愧恥，心無增減。迦葉比丘作如是心，至檀越所，斯非己家，云何而得自稱其意，望彼至心，速施不遲，乃至精細，莫得粗澀？迦葉比丘作如是念，至檀越家，雖不得施，都無慚恥，心不損減。是故比丘，應作是心，至於他家。不應生念，速施於我，乃至精細。是故汝等當作是學，如迦葉比丘往檀越家。」
時，諸比丘聞佛所說，歡喜奉行。
（一一三）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，尊者摩訶迦葉在彼舍衛舊園林中毗舍佉講堂。時，尊者摩訶迦葉即于其夜，從定而起，從定起已，往詣佛所，頂禮佛足，在一面坐。佛告迦葉：「汝當教授諸比丘等，指導教照禪定之法，為說法要。何以故？我恒教授是比丘等，汝亦應爾。我常為諸比丘說於法要，汝亦應爾。」
迦葉白佛：「是諸比丘不能受語，難可教授
現代漢語譯本：這位比丘應當這樣想：『到了施主家，那裡不是自己的家，怎麼能要求稱心如意呢？為什麼會產生這樣的念頭，想要施主快速佈施，不拖延，甚至要精細的物品，不要粗糙的？』如果這樣想，即使沒有得到佈施，心中也不會後悔，不會有增減的情緒，也不會有怨恨。如果施主少量佈施，不是真心給予，遲緩不快，甚至給予粗糙的物品，不給精細的，這樣的比丘心中也不會嫌恨，也不會感到羞愧，心中沒有增減的情緒。迦葉比丘就是這樣想的，到了施主家，那裡不是自己的家，怎麼能要求稱心如意，希望他們真心、快速佈施，不拖延，甚至要精細的物品，不要粗糙的？迦葉比丘這樣想，到了施主家，即使沒有得到佈施，也不會感到慚愧，心中沒有損失。所以比丘，應當這樣想，到了別人家。不應該產生這樣的念頭，希望他們快速佈施給我，甚至要精細的物品。所以你們應當這樣學習，像迦葉比丘去施主家一樣。」 當時，眾比丘聽了佛的教誨，歡喜地奉行。 （一一三） 我是這樣聽說的： 一時，佛在舍衛國祇樹給孤獨園。當時，尊者摩訶迦葉在舍衛舊園林中的毗舍佉講堂。當時，尊者摩訶迦葉在那天晚上，從禪定中起身，起身之後，前往佛陀所在的地方，頂禮佛足，在一旁坐下。佛陀告訴迦葉：『你應當教導眾比丘，指導他們禪定的方法，為他們講說佛法要義。為什麼呢？我經常教導這些比丘，你也應當這樣。我經常為眾比丘講說佛法要義，你也應當這樣。』 迦葉對佛說：『這些比丘不能接受教誨，難以教導。
English version: And this monk should think thus: 『Having arrived at the donor's house, it is not one's own home, how can one expect to have one's wishes fulfilled? Why does one give rise to the thought, desiring the donor to give quickly, without delay, even with fine items, not coarse ones?』 If one thinks thus, even if one receives nothing, one's heart will not regret, will be free from increase or decrease, and will have no resentment. If the donor gives a small amount, not wholeheartedly, slowly and not quickly, even giving coarse items, not fine ones, such a monk's heart will not resent, nor feel ashamed, and his heart will have no increase or decrease. Kasyapa Bhikshu thought thus, having arrived at the donor's place, it was not his own home, how could he expect to have his wishes fulfilled, hoping they would give wholeheartedly, quickly, without delay, even with fine items, not coarse ones? Kasyapa Bhikshu thought thus, having arrived at the donor's house, even if he received no offering, he would not feel ashamed, and his heart would not be diminished. Therefore, a monk should think thus, having arrived at another's home. One should not give rise to the thought, hoping they will give to me quickly, even with fine items. Therefore, you should learn thus, like Kasyapa Bhikshu going to the donor's house.』 At that time, the monks, having heard what the Buddha said, joyfully practiced it. (113) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, Venerable Mahakasyapa was in the old garden of Sravasti, in the Visakha lecture hall. At that time, Venerable Mahakasyapa, that night, arose from meditation, and having arisen from meditation, went to where the Buddha was, bowed at the Buddha's feet, and sat to one side. The Buddha said to Kasyapa: 『You should teach the monks, guide them in the methods of meditation, and explain the essence of the Dharma to them. Why is that? I constantly teach these monks, and you should do so as well. I constantly explain the essence of the Dharma to the monks, and you should do so as well.』 Kasyapa said to the Buddha: 『These monks cannot accept instruction, they are difficult to teach.』
。」
佛告迦葉：「汝於今者，以何因緣，不為說法？」
迦葉復白佛言：「今二比丘：一是阿難共行弟子，名曰難荼。二是目連弟子，名阿毗浮。是二弟子互諍勝負，各自稱言：『我知見勝，我所說勝。』互共相引，欲決知見，及以言說：『為我說妙，為汝說妙？為我句義具足，為汝句義具足？』」
爾時，阿難侍於世尊，以扇扇佛。爾時，阿難語迦葉言：「止！止！尊者！聽我懺悔，如此比丘，新入佛法，愚無智慧，未有所解。」
尊者迦葉語阿難言：「爾止！阿難！汝莫僧中作偏黨語。」
爾時，世尊告一比丘：「汝可往喚彼二比丘。」時，彼比丘奉教往喚語二比丘言：「世尊喚汝。」時，二比丘承佛敕命，即往佛所，頂禮佛足，在一面立。爾時，世尊告二比丘：「汝等二人實作是語：『我讀誦多，我所知多，我所說言句偈不闕，欲決勝負。』為有是不？」時，二比丘白佛言：「實爾，世尊。」
佛復告言：「汝若解我所說修多羅、祇夜、授記、說偈、優他那、尼他那、伊帝目多伽、本生、毗佛略、未曾有、優波提舍、本事是十二部，汝若讀誦，令通利者，是等經中，為有勝負以不？」
時，二比丘白佛言：「世尊！是十二部實無是說
現代漢語譯本 佛陀告訴迦葉：『你現在因為什麼緣故，不為他人說法呢？』 迦葉再次對佛說：『現在有兩個比丘，一個是阿難的隨行弟子，名叫難荼；另一個是目連的弟子，名叫阿毗浮。這兩個弟子互相爭論勝負，各自聲稱：『我的見解勝過你，我所說的勝過你。』他們互相引證，想要決出見解和言說的勝負：『是我說的精妙，還是你說的精妙？是我的語句含義完備，還是你的語句含義完備？』 當時，阿難在世尊身邊侍奉，用扇子為佛扇風。這時，阿難對迦葉說：『住口！住口！尊者！聽我懺悔，這些比丘，新入佛法，愚昧無知，尚未有所理解。』 尊者迦葉對阿難說：『你住口！阿難！你不要在僧團中說偏袒的話。』 這時，世尊告訴一位比丘：『你可以去叫那兩個比丘來。』當時，那位比丘奉命前去，告訴那兩個比丘說：『世尊叫你們。』當時，那兩個比丘接受佛的命令，立即前往佛所在的地方，頂禮佛足，站在一旁。這時，世尊告訴那兩個比丘：『你們二人確實說了這樣的話：『我讀誦得多，我所知道的多，我所說的言辭偈頌沒有缺失，想要決出勝負。』有這回事嗎？』當時，那兩個比丘對佛說：『確實如此，世尊。』 佛又說：『如果你們理解我所說的修多羅、祇夜、授記、說偈、優陀那、尼陀那、伊帝目多伽、本生、毗佛略、未曾有、優波提舍、本事這十二部經典，如果你們能夠讀誦，並且通達領會，這些經典中，有勝負之分嗎？』 當時，那兩個比丘對佛說：『世尊！這十二部經典中確實沒有這種說法。』
English version The Buddha said to Kasyapa, 'For what reason do you not preach the Dharma now?' Kasyapa replied to the Buddha, 'Now there are two monks: one is Ananda's attendant disciple named Nanda, and the other is Maudgalyayana's disciple named Abhibhu. These two disciples are arguing over who is superior, each claiming, 'My understanding is superior, and what I say is superior.' They are citing each other, wanting to determine whose understanding and speech is superior: 'Is what I say profound, or is what you say profound? Are my sentences and meanings complete, or are yours complete?' At that time, Ananda was attending to the World Honored One, fanning him with a fan. Then, Ananda said to Kasyapa, 'Stop! Stop! Venerable one! Hear my confession, these monks are new to the Buddha's teachings, foolish and without wisdom, and have not yet understood.' Venerable Kasyapa said to Ananda, 'You stop! Ananda! Do not speak partial words in the Sangha.' At that time, the World Honored One told a monk, 'You may go and call those two monks.' Then, that monk, following the instruction, went and told the two monks, 'The World Honored One calls for you.' Then, the two monks, accepting the Buddha's command, immediately went to where the Buddha was, bowed at his feet, and stood to one side. Then, the World Honored One said to the two monks, 'You two indeed said these words: 'I have read more, I know more, the words and verses I speak are not lacking, and I want to determine who is superior.' Is this so?' Then, the two monks said to the Buddha, 'It is so, World Honored One.' The Buddha further said, 'If you understand the twelve divisions of scriptures that I have spoken, namely Sutra, Geya, Vyakarana, Gatha, Udana, Nidana, Itivuttaka, Jataka, Vaipulya, Adbhutadharma, Avadana, and Upadesha, if you can read them and understand them thoroughly, is there any superiority or inferiority in these scriptures?' Then, the two monks said to the Buddha, 'World Honored One! There is indeed no such saying in these twelve divisions of scriptures.'
。」
佛復告二比丘言：「說十二部經，為欲除滅諍訟勝負。汝今云何作如是說？汝等愚人，作如是解，我豈可有如是說耶？若生諍訟，此非佛法，又復不應出家之法。我佛法中，終不如是我勝汝負，乃至我所說法句義具足，汝之所說句義不足。如是諍訟，實非我說。汝二比丘！如斯之事，汝應作不？」
時，二比丘即禮佛足，白佛言：「我等聞佛所說，自知有過。實如嬰愚，無所知解。作不應作，所作不善，乃共相決種種勝負，實有是過。唯愿世尊憐愍我故，聽許懺悔。」
佛言：「知汝誠心殷重懺悔，汝實嬰愚，無所知解，所作不善，不如佛教，非出家法，乃諍勝負，各云多知，乃至我所言說句義具足，汝不具足。如是勝負，實不應作。吾今受汝誠心懺悔，使汝善法增長，無有退失。何以故？若能至心，實知有罪，然後懺悔，后莫復作。如是懺者，善法增長，無有退失。」
諸比丘聞佛所說，歡喜頂禮而去。
（一一四）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，尊者摩訶迦葉住舊園林毗舍佉講堂中。時，尊者迦葉于日沒時，從禪定起，往至佛所，禮佛足已，在一面坐。佛告迦葉：「汝可教授諸比丘等，當爲說法。所以者何？我恒教授，汝亦應爾
現代漢語譯本：佛陀又對兩位比丘說：『宣說十二部經典，是爲了消除爭論和勝負之心。你們現在怎麼能這樣說呢？你們這些愚笨的人，這樣理解，我怎麼會這樣說呢？如果產生爭論，這不是佛法，也不符合出家人的規矩。我的佛法中，絕不會有『我勝你負』，甚至『我所說的法句義理完備，你所說的句義理不足』這樣的說法。這樣的爭論，實在不是我所說的。你們兩位比丘！這樣的事情，你們應該做嗎？』 當時，兩位比丘立刻禮拜佛足，對佛說：『我們聽了佛陀所說，知道自己犯了過錯。我們實在像無知的嬰兒一樣，什麼都不懂。做了不該做的事，所作所為都不好，竟然互相爭論各種勝負，確實犯了這樣的過錯。只希望世尊憐憫我們，允許我們懺悔。』 佛陀說：『知道你們真心誠意地懺悔，你們確實像無知的嬰兒一樣，什麼都不懂，所作所為都不好，不符合佛陀的教誨，不符合出家人的規矩，竟然爭論勝負，各自說自己知道得多，甚至說我所說的話句義完備，你們的不完備。這樣的勝負之爭，實在不應該做。我現在接受你們真心誠意的懺悔，讓你們的善法增長，不會退失。為什麼呢？如果能夠真心實意地知道自己有罪，然後懺悔，以後不再犯。這樣懺悔的人，善法就會增長，不會退失。』 眾比丘聽了佛陀所說，歡喜地頂禮佛陀，然後離開了。 （一一四） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，尊者摩訶迦葉住在舊園林的毗舍佉講堂中。當時，尊者迦葉在日落時分，從禪定中起身，前往佛陀所在之處，禮拜佛足后，在一旁坐下。佛陀告訴迦葉：『你可以教導眾比丘，應當為他們說法。為什麼呢？我經常教導，你也應該這樣。』
English version: The Buddha further said to the two monks, 'The purpose of expounding the twelve divisions of scriptures is to eliminate disputes and the desire for victory. How can you now speak in this way? You foolish people, understanding it like this, how could I have said such a thing? If disputes arise, this is not the Dharma, nor is it in accordance with the rules for those who have left home. In my Dharma, there is absolutely no such thing as 'I win, you lose,' or even 'The meaning of the phrases I speak is complete, while the meaning of the phrases you speak is incomplete.' Such disputes are truly not what I have taught. You two monks! Should you be doing such things?' At that time, the two monks immediately bowed at the Buddha's feet and said to the Buddha, 'Having heard what the Buddha has said, we know that we have made a mistake. We are truly like ignorant infants, understanding nothing. We have done what we should not have done, and what we have done is not good. We have actually been arguing about various victories and defeats, and we have indeed committed this error. We only hope that the World Honored One will have compassion on us and allow us to repent.' The Buddha said, 'Knowing that you are sincerely and earnestly repenting, you are indeed like ignorant infants, understanding nothing, and what you have done is not good. It is not in accordance with the Buddha's teachings, nor is it in accordance with the rules for those who have left home. You have actually been arguing about victories and defeats, each saying that you know more, even saying that the meaning of the phrases I speak is complete, while yours is incomplete. Such disputes for victory and defeat should truly not be done. I now accept your sincere repentance, so that your good qualities may grow and not diminish. Why is this? If one can sincerely know that one has committed a sin, and then repent, and not repeat it again, then for such a person who repents, good qualities will grow and not diminish.' The monks, having heard what the Buddha had said, joyfully bowed to the Buddha and then departed. (114) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the Venerable Mahakasyapa was residing in the old garden's Vishakha lecture hall. At that time, the Venerable Kasyapa, at sunset, arose from meditation and went to where the Buddha was. Having bowed at the Buddha's feet, he sat to one side. The Buddha said to Kasyapa, 'You may teach the monks and should expound the Dharma for them. Why is this? I constantly teach, and you should do the same.'
。我常為諸比丘說法，汝亦應爾。」
迦葉白佛：「是諸比丘，難可教授，不能受語。」
佛告迦葉：「汝於今者，見何因緣，而不為說？」
迦葉對曰：「若不信者，退失善法，便生懈怠，無有慚愧，愚癡無智，貪著他物，有恚害心，睡蓋所覆，掉動不停，於法疑惑，深著我見，具于煩惱垢污之心，喜瞋失念，無暫定，有如是等種種不善惡法，決定具有。如斯等人，尚無少善，況復增進善法，無有退失？若復有人，具于信心，不退善法，精進不倦，能修慚愧，有智之人，具行善法，無有貪想，遠離瞋嫌，除睡眠蓋，心不掉動，無有疑惑，不著身見，心凈無染，不喜瞋恚，能住心念，具于禪定，善法不退，若有具上種種善法，我尚不說彼人善法停住，況不增長？如斯等人，于日夜中，善法增長。」
佛告迦葉：「如是！如是！如汝所說。若不信者，退失善法，乃至如斯等人，尚無少善，況復增長？若復有人，具信心者，不退善法，乃至我尚不說彼人善法停住，況不增長？」
時，諸比丘聞佛所說，歡喜奉行。
（一一五）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，尊者摩訶迦葉住舊園林毗舍佉講堂
現代漢語譯本：我經常為眾比丘說法，你也應該這樣做。 迦葉對佛說：『這些比丘很難教導，不能接受教誨。』 佛告訴迦葉：『你現在看到什麼原因，而不為他們說法呢？』 迦葉回答說：『如果他們不相信，就會退失善法，從而產生懈怠，沒有慚愧心，愚癡無知，貪戀外物，心懷怨恨，被睡眠所覆蓋，心神不定，對佛法疑惑不決，執著于自我見解，內心充滿煩惱污垢，喜怒無常，不能保持正念，像這樣的人，種種不善惡法已經根深蒂固。像這樣的人，連一點善根都沒有，更何況增長善法，不退失呢？如果有人，具有信心，不退失善法，精進不懈，能夠修習慚愧，是有智慧的人，能夠奉行善法，沒有貪慾，遠離嗔恨，去除睡眠的障礙，心不散亂，沒有疑惑，不執著于身見，內心清凈沒有污染，不喜怒，能夠保持正念，具有禪定，善法不會退失，如果有人具備以上種種善法，我尚且不敢說他的善法停滯不前，更何況不增長呢？像這樣的人，日夜都在增長善法。』 佛告訴迦葉：『是這樣的！是這樣的！正如你所說。如果不相信的人，就會退失善法，乃至像這樣的人，連一點善根都沒有，更何況增長呢？如果有人，具有信心，不退失善法，乃至我尚且不敢說他的善法停滯不前，更何況不增長呢？』 當時，眾比丘聽了佛的教誨，歡喜地奉行。 （一一五） 我是這樣聽說的： 一時，佛在舍衛國的祇樹給孤獨園。當時，尊者摩訶迦葉住在舊園林的毗舍佉講堂。
English version: I often preach to the monks, and you should do the same. Kasyapa said to the Buddha, 'These monks are difficult to teach and cannot accept instruction.' The Buddha said to Kasyapa, 'What reason do you see now that you do not preach to them?' Kasyapa replied, 'If they do not believe, they will lose their good qualities, and then become lazy, without shame, foolish and ignorant, greedy for external things, harboring resentment, covered by sleep, restless, doubtful about the Dharma, attached to self-views, their hearts full of defilements of afflictions, prone to joy and anger, unable to maintain mindfulness. Such people are deeply rooted in all kinds of unwholesome and evil qualities. Such people do not even have a little bit of good, let alone increase good qualities and not regress. If there is someone who has faith, does not regress in good qualities, is diligent and tireless, able to cultivate shame and remorse, is a wise person, able to practice good qualities, without greed, far from hatred, removing the hindrance of sleep, with a calm mind, without doubt, not attached to self-views, with a pure and undefiled heart, not prone to joy and anger, able to maintain mindfulness, possessing meditative concentration, and whose good qualities do not regress. If someone possesses all these good qualities, I would not even dare to say that their good qualities are stagnant, let alone not increasing? Such people increase their good qualities day and night.' The Buddha said to Kasyapa, 'It is so! It is so! Just as you have said. If those who do not believe lose their good qualities, and such people do not even have a little bit of good, how much less will they increase? If there is someone who has faith and does not regress in good qualities, I would not even dare to say that their good qualities are stagnant, how much less will they not increase?' At that time, the monks, having heard the Buddha's teachings, joyfully practiced them. (115) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. At that time, the Venerable Mahakasyapa was staying in the old garden, the Visakha Lecture Hall.
。時，尊者迦葉于日沒時，從禪定起，往詣佛所，頂禮佛足，在一面坐。佛告迦葉：「汝可教授諸比丘等，為其說法。所以者何？我常教授，汝亦應爾。我常為彼而說法要，汝亦應爾。」
迦葉白佛言：「世尊！是諸比丘不能受語，難可教授。」
佛告迦葉：「汝何以故，而不教授，為其說法？」
迦葉對曰：「世尊是法根本，是法之導，法所依憑。善哉！世尊，愿為敷演，我聞語已，至心受持。」
佛告迦葉：「汝今善聽，受持憶念，吾當為汝分別解說。」
迦葉白佛：「唯然，世尊，愿樂欲聞。」
佛告迦葉：「昔有比丘自修阿練若行，讚歎修阿練若行者，自行乞食，著糞掃衣，讚歎乞食著、糞掃衣者。少欲知足，常樂空閑寂靜之處，勤修精進，心不馳散，恒樂禪定，自盡諸漏，贊盡漏者。以是之故，一切比丘咸來親近，而問訊之。而此比丘語諸來者：『善來比丘！可就此坐。汝名為何？是誰弟子？履行賢良，應沙門法。夫出家者，宜應如汝，作于沙門。若見汝者，學汝所為，不久必當獲於己利。』新學比丘，睹斯事已，而作是念：『彼有比丘，共相恭敬，我今亦當習學其行，自修阿練若行，讚歎修阿練若行者，自行乞食，著糞掃衣，讚歎乞食著糞掃衣者
現代漢語譯本：當時，尊者迦葉在日落時分，從禪定中起身，前往佛陀所在之處，向佛陀頂禮，然後在一旁坐下。佛陀告訴迦葉：『你可以教導各位比丘，為他們說法。為什麼呢？我經常教導他們，你也應該這樣做。我經常為他們宣說佛法要義，你也應該這樣做。』 迦葉對佛陀說：『世尊！這些比丘難以接受教誨，很難教導。』 佛陀告訴迦葉：『你為什麼不教導他們，為他們說法呢？』 迦葉回答說：『世尊是佛法的根本，是佛法的引導者，是佛法所依賴的。太好了！世尊，請您為我們詳細闡述，我聽了之後，會全心全意地接受並奉行。』 佛陀告訴迦葉：『你現在仔細聽，接受並記住，我將為你分別解釋說明。』 迦葉對佛陀說：『是的，世尊，我非常樂意聽聞。』 佛陀告訴迦葉：『過去有一位比丘，自己修行阿蘭若行，讚歎修行阿蘭若行的人，自己行乞食物，穿著糞掃衣，讚歎行乞食物、穿著糞掃衣的人。他少欲知足，常常喜歡空閑寂靜的地方，勤奮修行精進，心不散亂，恒常喜愛禪定，自己斷盡一切煩惱，讚歎斷盡煩惱的人。因此，所有的比丘都來親近他，向他問候。而這位比丘對前來的人說：『歡迎各位比丘！請坐在這裡。你叫什麼名字？是誰的弟子？你的行為賢良，符合沙門之法。出家之人，應該像你這樣，做一個真正的沙門。如果有人看到你，學習你的行為，不久必定會獲得自己的利益。』新學的比丘，看到這種情況后，就想：『那位比丘，大家互相恭敬，我現在也應該學習他的行為，自己修行阿蘭若行，讚歎修行阿蘭若行的人，自己行乞食物，穿著糞掃衣，讚歎行乞食物、穿著糞掃衣的人。』
English version: At that time, the Venerable Kasyapa, at sunset, arose from his meditation and went to where the Buddha was. He bowed at the Buddha's feet and sat down to one side. The Buddha said to Kasyapa, 'You should teach the monks and preach the Dharma to them. Why is that? I often teach them, and you should do the same. I often preach the essence of the Dharma to them, and you should do the same.' Kasyapa said to the Buddha, 'World Honored One, these monks are unable to receive instruction and are difficult to teach.' The Buddha said to Kasyapa, 'Why do you not teach them and preach the Dharma to them?' Kasyapa replied, 'World Honored One, you are the root of the Dharma, the guide of the Dharma, and the reliance of the Dharma. Excellent! World Honored One, please explain it in detail for us. After hearing it, I will wholeheartedly accept and practice it.' The Buddha said to Kasyapa, 'Now listen carefully, receive and remember, and I will explain it to you separately.' Kasyapa said to the Buddha, 'Yes, World Honored One, I am very eager to hear.' The Buddha said to Kasyapa, 'In the past, there was a monk who practiced the Aranya practice himself, praised those who practiced the Aranya practice, went begging for food himself, wore discarded rags, and praised those who went begging for food and wore discarded rags. He was content with little, often liked quiet and secluded places, diligently practiced with effort, his mind was not scattered, he always loved meditation, he himself exhausted all defilements, and praised those who had exhausted defilements. Because of this, all the monks came to approach him and greet him. And this monk said to those who came, 'Welcome, monks! Please sit here. What is your name? Whose disciple are you? Your conduct is virtuous and in accordance with the Dharma of a Shramana. One who has left home should be like you, a true Shramana. If others see you and learn from your actions, they will surely obtain their own benefit soon.' The newly learning monks, seeing this, thought, 'That monk, everyone respects each other, I should also learn his actions, practice the Aranya practice myself, praise those who practice the Aranya practice, go begging for food myself, wear discarded rags, and praise those who go begging for food and wear discarded rags.'
。少欲知足，常樂空閑寂靜之處，勤修精進，心不馳散，恒樂禪定，自盡諸漏，贊盡漏者。以是之故，一切比丘咸來親近，安慰問訊。而此比丘語諸來者：「善來比丘！可就此坐。汝名為何？是誰弟子？履行賢良，應沙門法。出家之人，宜應如汝，作于沙門。若見汝者，學汝所為，不久必當獲己義利。」』諸新學者，若生是念，長夜利益，得義得樂，名自濟拔，能令正法得久住世，是人進趣，終不退沒。」
佛告迦葉：「若有比丘生則有福，初始出家，多得利養，衣服、湯藥、床敷、臥具，四事豐饒。復有比丘，見是比丘，親近談語，安慰問訊。時，此比丘語彼比丘：『汝名何等？是誰弟子？生則有福，多得利養，衣服、湯藥、床敷、臥具，四事豐饒。若有比丘親近汝者，四事不乏。』若有新學比丘，睹斯事已，應作是念：『彼有生福比丘，共相恭敬，我今亦當修如是行，衣服、臥具、飲食、湯藥，四事供養，亦常豐饒。』若新學比丘作如是意，學如是事已，是名長夜衰耗，都無利益，及以利樂，非沙門法，受諸苦惱，名自輕毀，梵行不立，沒于淤泥，為惡所欺，具于結使，數受諸有，名生熱惱，獲得苦報，必當受于生老病死。」
時，大迦葉及諸比丘聞佛所說，歡喜奉行
現代漢語譯本：'少欲知足，常常喜歡空閑寂靜的地方，勤奮修行精進，心不散亂，恒常喜愛禪定，自己斷盡一切煩惱，讚美斷盡煩惱的人。因為這個緣故，一切比丘都來親近他，安慰問候。而這位比丘對前來的人說：『歡迎你，比丘！請坐在這裡。你叫什麼名字？是誰的弟子？你的行為賢良，符合沙門的規範。出家的人，應該像你這樣，做一個真正的沙門。如果有人看到你，學習你的行為，不久必定能夠獲得自身的利益。』那些新學的人，如果產生這樣的想法，就會長久地獲得利益，得到好處和快樂，這叫做自我救拔，能夠使正法長久住世，這樣的人就會不斷進步，最終不會退步。' 現代漢語譯本：'佛陀告訴迦葉：『如果有的比丘天生有福，剛出家就得到很多供養，衣服、湯藥、床鋪、臥具，四種資具都很豐盛。又有比丘，看到這位比丘，就去親近他，和他談話，安慰問候。這時，這位比丘對那個比丘說：『你叫什麼名字？是誰的弟子？你天生有福，得到很多供養，衣服、湯藥、床鋪、臥具，四種資具都很豐盛。如果有比丘親近你，四種資具就不會缺乏。』如果有新學的比丘，看到這種情況，應該這樣想：『他是有福的比丘，大家互相恭敬，我現在也應當修習這樣的行為，使衣服、臥具、飲食、湯藥，四種供養，也常常豐盛。』如果新學的比丘產生這樣的想法，學習這樣的行為，這就叫做長久地衰敗，沒有任何利益，以及好處和快樂，不符合沙門的規範，遭受各種苦惱，這叫做自我輕賤，梵行不能建立，沉沒在污泥之中，被惡所欺騙，充滿煩惱，多次經歷生死輪迴，這叫做產生熱惱，獲得苦報，必定會遭受生老病死。』 現代漢語譯本：'當時，大迦葉和各位比丘聽了佛陀所說，歡喜地奉行。'
English version: 'Content with few desires, often delighting in quiet and secluded places, diligently practicing with effort, with a mind not scattered, constantly delighting in meditation, exhausting all defilements themselves, and praising those who have exhausted defilements. Because of this, all monks come to approach him, offering comfort and greetings. And this monk says to those who come: 『Welcome, monk! Please sit here. What is your name? Whose disciple are you? Your conduct is virtuous, befitting a Shramana. Those who have left home should be like you, acting as true Shramanas. If others see you and learn from your actions, they will soon surely attain their own benefit.』 If new learners have such thoughts, they will gain long-term benefits, attain advantages and happiness, which is called self-liberation, and will enable the Dharma to abide in the world for a long time. Such people will progress and never regress.' English version: 'The Buddha told Kasyapa: 『If there is a monk who is born with blessings, and upon first leaving home, receives many offerings, such as clothes, medicine, bedding, and other necessities, all in abundance. And if there is another monk who, upon seeing this monk, approaches him, talks with him, and offers comfort and greetings. Then, this monk says to that monk: 『What is your name? Whose disciple are you? You are born with blessings, receiving many offerings, such as clothes, medicine, bedding, and other necessities, all in abundance. If there are monks who approach you, they will not lack these four necessities.』 If a new learner monk sees this, he should think: 『That monk is blessed, and everyone respects him. I should also practice in this way, so that clothes, bedding, food, and medicine, the four offerings, will also be abundant.』 If a new learner monk has such thoughts and practices in this way, it is called long-term decline, with no benefit, advantage, or happiness. It is not in accordance with the Shramana』s conduct, and he will suffer various afflictions. This is called self-degradation, the Brahmacharya will not be established, he will sink into the mud, be deceived by evil, be full of defilements, repeatedly experience the cycle of birth and death, which is called generating heat and affliction, receiving painful retribution, and will surely suffer birth, old age, sickness, and death.』 English version: 'At that time, Mahakasyapa and all the monks, having heard what the Buddha said, joyfully practiced accordingly.'
。
（一一六）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，尊者摩訶迦葉住舊園林毗舍佉講堂。時，大迦葉于日沒時，從禪定起，往至佛所，頂禮佛足，卻坐一面。爾時，世尊告迦葉言：「汝今朽老，年既衰邁，著此商那糞掃納衣，垢膩厚重，汝今還可詣于僧中，食于僧食，檀越施衣，裁割壞色，而以著之。」
迦葉白佛言：「世尊！而此納衣是我久服，我亦讚歎著納衣者，云何可舍？」
佛告迦葉：「汝見著納衣者，有何義利？長夜服玩，自行阿練若行，讚歎阿練若行者，自行乞食，讚歎乞食者。」
迦葉白佛言：「世尊！我見納衣者有二種利：于現在世安樂而住；未來之世，為諸比丘作照明法，為後世人之所習學。後世人輩，當發是意：『昔佛在世，大德比丘，久修梵行，善樂佛法，深達法式，少欲知足。自行阿練若行，讚歎阿練若行者。著糞掃衣，讚歎著彼糞掃衣者。次行乞食，讚歎乞食者。』未來世人多生此心，欣慕斯法，為作救拔，義利安樂。」
佛贊迦葉：「善哉！善哉！汝若如是，于長夜中，憐愍世間，利益弘多，為作救濟，義利安樂。若有沙門及婆羅門毀頭陀者，是等即為毀呰於我。若有讚歎頭陀功德，是等即為讚歎於我
現代漢語譯本： （一一六） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，尊者摩訶迦葉住在舊園林的毗舍佉講堂。那時，大迦葉在日落時分，從禪定中起身，前往佛陀所在之處，頂禮佛足，然後退坐在一旁。這時，世尊告訴迦葉說：『你現在已經衰老，年紀大了，還穿著這件又臟又厚的破舊衲衣，你現在可以到僧團中去，吃僧團的食物，接受施主的佈施，把佈施的衣服裁剪縫補后穿上。』 迦葉對佛陀說：『世尊！這件衲衣是我穿了很久的，我也讚歎穿衲衣的人，怎麼可以捨棄呢？』 佛陀告訴迦葉：『你認為穿衲衣的人有什麼好處？長期穿著它，自己修行阿蘭若行，讚歎阿蘭若行的人，自己乞食，讚歎乞食的人。』 迦葉對佛陀說：『世尊！我認為穿衲衣的人有兩種好處：在現世能夠安樂地生活；在未來世，可以為其他比丘樹立榜樣，讓後世的人學習。後世的人會這樣想：『過去佛陀在世時，有大德比丘，長期修行梵行，喜愛佛法，深入瞭解佛法，少欲知足。自己修行阿蘭若行，讚歎阿蘭若行的人。穿破舊的衣服，讚歎穿破舊衣服的人。依次乞食，讚歎乞食的人。』未來世的人如果多生起這樣的心，欣慕這種修行方式，就能得到救拔，獲得利益和安樂。』 佛陀讚歎迦葉說：『好啊！好啊！你如果能這樣，就能在長夜中，憐憫世間，利益眾生，救濟他們，讓他們獲得利益和安樂。如果有沙門或婆羅門譭謗頭陀行，這些人就是在譭謗我。如果有讚歎頭陀功德的，這些人就是在讚歎我。』
English version: (116) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. At that time, the Venerable Mahakasyapa was dwelling in the old garden, the Visakha lecture hall. Then, Mahakasyapa, at sunset, arose from meditation and went to where the Buddha was, bowed down at the Buddha's feet, and sat down to one side. At that time, the World-Honored One said to Kasyapa, 'You are now old and advanced in years, wearing this worn-out, soiled rag robe, which is thick and greasy. You can now go to the Sangha, eat the Sangha's food, and accept the robes offered by donors, cut and sew them into patched robes to wear.' Kasyapa said to the Buddha, 'World-Honored One! This rag robe is what I have worn for a long time, and I also praise those who wear rag robes. How can I abandon it?' The Buddha said to Kasyapa, 'What benefit do you see in those who wear rag robes? They wear them for a long time, practice the ascetic life in the wilderness, praise those who practice the ascetic life in the wilderness, go begging for food, and praise those who go begging for food.' Kasyapa said to the Buddha, 'World-Honored One! I see two benefits in those who wear rag robes: they live happily in the present life; and in the future, they serve as an example for other monks, for people of later generations to learn from. People of later generations will think, 'In the past, when the Buddha was alive, there were great virtuous monks who practiced the pure life for a long time, loved the Buddha's teachings, deeply understood the Dharma, were content with little, practiced the ascetic life in the wilderness, and praised those who practiced the ascetic life in the wilderness. They wore rag robes and praised those who wore rag robes. They went begging for food and praised those who went begging for food.' If people of future generations develop this kind of mind, admiring this way of practice, they will be saved, and they will gain benefit and happiness.' The Buddha praised Kasyapa, 'Excellent! Excellent! If you are like this, you will, throughout the long night, have compassion for the world, benefit many, save them, and bring them benefit and happiness. If there are Sramanas or Brahmins who criticize the ascetic practices, they are criticizing me. If there are those who praise the merits of ascetic practices, they are praising me.'
。所以者何？我以種種因緣，無數方便，讚歎頭陀所得功德，安立頭陀，讚歎頭陀，諸行中勝。汝從今日已后，常應自行阿練若行，讚歎能行阿練若行者。」
時，大迦葉及諸比丘聞佛所說，歡喜奉行。
（一一七）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，尊者摩訶迦葉在於邊遠，草敷而住，衣被弊壞，染色變脫，鬚髮亦長，來詣佛所。爾時，世尊大眾圍繞，而為說法。時，諸比丘見迦葉已，皆生是念：「彼尊者不知出家所有威儀，衣色變穢，鬚髮亦長，威儀不具。」
爾時，世尊知諸比丘心之所念，為欲令彼生欽尚故，遙見迦葉，即語之言：「善來迦葉！」尋分半座，命令共坐，我當思惟：「汝先出家，我后出家，是故命汝，與爾分座。」
摩訶迦葉聞斯教已，即懷惶悚，便起合掌，頂禮佛足，白佛言：「世尊是我大師，我是弟子，云何與師同共同坐？」第二第三，亦作是言。
佛告迦葉：「實如汝言，我是汝師，汝是弟子。」即命迦葉：「汝可於彼所應坐處，于中而坐。」時，尊者迦葉即奉佛教，敷座而坐
現代漢語譯本：這是什麼原因呢？我以種種因緣，無數方便，讚歎頭陀所獲得的功德，確立頭陀的地位，讚歎頭陀，認為頭陀是所有修行中最殊勝的。你從今天以後，應當經常自己修行阿練若行，讚歎那些能夠修行阿練若行的人。 當時，大迦葉和眾比丘聽了佛所說的話，都歡喜地遵照奉行。 （一一七） 我是這樣聽說的： 一時，佛在舍衛國的祇樹給孤獨園。當時，尊者摩訶迦葉在偏遠的地方，鋪著草蓆而住，衣服破舊，顏色褪色，鬚髮也很長，來到佛所在的地方。當時，世尊被大眾圍繞，正在為大家說法。當時，眾比丘見到迦葉后，都產生這樣的想法：『那位尊者不知道出家人應有的威儀，衣服顏色污穢，鬚髮也很長，威儀不莊嚴。』 當時，世尊知道眾比丘心中所想，爲了讓他們產生敬佩之心，遠遠地看見迦葉，就對他說：『善來，迦葉！』隨即分出半個座位，命令他一起坐下，我心想：『你先出家，我后出家，所以命令你，與你分座。』 摩訶迦葉聽了這話后，立刻感到惶恐不安，便起身合掌，頂禮佛足，對佛說：『世尊是我的老師，我是弟子，怎麼能和老師同坐呢？』他第二次、第三次也這樣說。 佛告訴迦葉：『確實如你所說，我是你的老師，你是我的弟子。』隨即命令迦葉：『你可以在那個你應當坐的地方坐下。』當時，尊者迦葉就遵照佛的教誨，鋪好座位坐下了。
English version: Why is that? I, through various causes and conditions, and countless skillful means, praise the merits obtained by the practice of dhuta, establish the practice of dhuta, praise the practice of dhuta, considering it the most excellent among all practices. From this day forward, you should always practice the aranya practice yourself, and praise those who are able to practice the aranya practice. At that time, Mahakasyapa and the other monks, having heard what the Buddha said, joyfully accepted and practiced it. (117) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the venerable Mahakasyapa was dwelling in a remote place, sitting on a mat of grass, his clothes worn and faded, his hair and beard long, and he came to where the Buddha was. At that time, the World Honored One was surrounded by a large assembly, and was expounding the Dharma. When the monks saw Kasyapa, they all thought: 'That venerable one does not know the proper deportment of a renunciate, his clothes are soiled, his hair and beard are long, and his deportment is not proper.' At that time, the World Honored One, knowing what the monks were thinking, in order to cause them to have respect, seeing Kasyapa from afar, said to him: 'Welcome, Kasyapa!' Immediately, he offered half of his seat, and commanded him to sit together, thinking: 'You renounced before me, and I renounced after you, therefore I command you, to share my seat.' Mahakasyapa, having heard this teaching, immediately felt apprehensive, and rose, joined his palms, bowed at the Buddha's feet, and said to the Buddha: 'World Honored One is my teacher, and I am a disciple, how can I sit together with my teacher?' He said this a second and third time. The Buddha said to Kasyapa: 'Indeed, as you say, I am your teacher, and you are my disciple.' Then he commanded Kasyapa: 'You may sit in the place where you should sit.' At that time, the venerable Kasyapa, following the Buddha's teaching, spread out his seat and sat down.
。
爾時，世尊為欲令彼諸比丘等，益增厭惡，自呵責故，為欲讚歎摩訶迦葉功德尊重與佛齊故，告諸比丘：「我修離欲之定，入于初禪，作意思惟，迦葉比丘亦欲離惡不善，有覺有觀，入于初禪，亦復晝夜，欲入初禪；二禪、三禪，及第四禪，亦復如是。我若發心欲入慈心、無嫌怨心、無惱心、遍廣心、善修無量，于其東方，作如是心，南西北方，四維上下，亦作是心，我于晝夜，欲修是心。摩訶迦葉，亦復如是，欲入慈心、無嫌怨心、無惱心、遍廣心、善修無量，于其東方，作如是心，南西北方，四維上下，亦作是心。我若修于悲喜舍心，我于晝夜，常入此心。摩訶迦葉亦復如是，于晝夜中，常入此心。我欲滅除惱壞，卻於色想，除若干想，入無邊虛空，亦欲晝夜常入此定，識處不用處，非想非非想處，亦復如是。我亦欲入神通等定，能以一身作無量身，以無量身還作一身。我欲觀察諸方上下，入于石壁，無有障礙，猶如虛空，坐臥空中，如彼雁王，履地如水，履水如地，身至梵天，手捫日月
現代漢語譯本 那時，世尊爲了讓那些比丘們更加厭惡（世俗），自我責備，爲了讚歎摩訶迦葉的功德，使其受尊重如同佛陀一樣，告訴眾比丘：『我修習離欲的禪定，進入初禪，進行意思的思惟，迦葉比丘也想遠離惡和不善，有覺有觀，進入初禪，也同樣日夜都想進入初禪；二禪、三禪，以及第四禪，也都是這樣。我如果發心想進入慈心、無嫌怨心、無惱心、遍廣心、善修無量，在東方，生起這樣的心，南方、西方、北方，四維上下，也生起這樣的心，我日夜都想修習這種心。摩訶迦葉也同樣如此，想進入慈心、無嫌怨心、無惱心、遍廣心、善修無量，在東方，生起這樣的心，南方、西方、北方，四維上下，也生起這樣的心。我如果修習悲心、喜心、舍心，我日夜都常進入這種心。摩訶迦葉也同樣如此，在日夜中，常進入這種心。我想滅除惱壞，捨棄色想，除去各種雜念，進入無邊虛空，也想日夜常進入這種禪定，識處、不用處、非想非非想處，也都是這樣。我也想進入神通等禪定，能以一個身體化作無數個身體，以無數個身體再化作一個身體。我想觀察各方上下，進入石壁，沒有障礙，如同虛空，在空中坐臥，如同雁王，在地上行走如同在水上，在水上行走如同在地上，身體到達梵天，手能觸控日月』
English version At that time, the World Honored One, in order to make those monks increase their aversion (to the mundane), to self-reproach, and to praise the merits of Mahakasyapa, making him respected as the Buddha, told the monks: 『I cultivate the samadhi of detachment from desire, enter the first dhyana, and engage in mindful contemplation. The monk Kasyapa also desires to be free from evil and unwholesome things, with initial and sustained thought, entering the first dhyana, and also day and night desires to enter the first dhyana; the second dhyana, the third dhyana, and the fourth dhyana are also the same. If I resolve to enter into loving-kindness, without resentment, without vexation, with pervasive and boundless cultivation, in the east, I generate such a mind, in the south, west, north, the four intermediate directions, and above and below, I also generate such a mind, and I desire to cultivate this mind day and night. Mahakasyapa is also the same, desiring to enter into loving-kindness, without resentment, without vexation, with pervasive and boundless cultivation, in the east, he generates such a mind, in the south, west, north, the four intermediate directions, and above and below, he also generates such a mind. If I cultivate compassion, joy, and equanimity, I constantly enter into this mind day and night. Mahakasyapa is also the same, constantly entering into this mind day and night. I wish to eliminate vexation and destruction, abandon the perception of form, remove various thoughts, and enter into boundless space, and also wish to constantly enter into this samadhi day and night, the sphere of consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception are also the same. I also wish to enter into samadhi of supernormal powers, able to transform one body into countless bodies, and transform countless bodies back into one body. I wish to observe all directions above and below, enter into stone walls without obstruction, like empty space, sit and lie in the air like a swan king, walk on the ground as if on water, walk on water as if on the ground, reach the Brahma heaven with my body, and touch the sun and moon with my hand.』
。若我晝夜欲修是定，迦葉比丘，亦復如是，欲入于彼神通等定，能以一身作無量身，以無量身還為一身，觀察四方，四維上下，能以此身入于石壁，無有障閡，猶如虛空，坐臥空中，如彼雁王，履地如水，履水如地，身至梵天，手捫日月，亦欲晝夜常入此定。天眼、天耳，及他心智、宿命、漏盡，亦復如是。」爾時，世尊于彼無量大眾之中，稱讚迦葉功德，尊重如是，種種與己齊等。
時，諸比丘聞佛所說，歡喜奉行。
（一一八）
如是我聞：
一時，佛在王舍城，耆阇崛山迦蘭陀竹林。爾時，尊者摩訶迦葉、尊者阿難在耆阇崛山中。於時阿難食時已到，語尊者摩訶迦葉言：「大德！食時已到，可共乞食。」於是摩訶迦葉著衣持缽，與阿難出耆阇崛山，入王舍城乞食。阿難語摩訶迦葉言：「日時猶早，我欲至彼比丘尼精舍，觀諸比丘尼等所行法式。」迦葉答言：「可爾。」即時共詣比丘尼精舍。
爾時，諸比丘尼遙見二尊者來，即敷床座。既敷座已，白二尊者：「可就此坐。」時，二尊者即就其坐。諸比丘尼既見坐已，稽首禮足，在一面立。爾時，摩訶迦葉為比丘尼種種說法，示教利喜
現代漢語譯本：『如果我日夜都想修習禪定，迦葉比丘，也應當如此。想要進入神通等禪定，能以一個身體化為無數個身體，又以無數個身體還原為一個身體，觀察四方、四維和上下，能以這個身體穿入石壁，毫無阻礙，如同在虛空中一樣，能在空中坐臥，像大雁鳥王一樣，在地上行走如同在水上行走，在水上行走如同在地上行走，身體能到達梵天，手能觸控到日月，也想日夜都進入這種禪定。天眼、天耳，以及他心智、宿命、漏盡等神通，也應當如此。』當時，世尊在無量大眾之中，稱讚迦葉的功德，如此尊重他，種種方面都與自己相等。 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （一一八） 如是我聞： 一時，佛陀在王舍城，耆阇崛山的迦蘭陀竹林。當時，尊者摩訶迦葉、尊者阿難在耆阇崛山中。這時，阿難到了吃飯的時間，對尊者摩訶迦葉說：『大德！吃飯的時間到了，可以一起去乞食。』於是摩訶迦葉穿上衣服，拿著缽，與阿難一起走出耆阇崛山，進入王舍城乞食。阿難對摩訶迦葉說：『現在時間還早，我想去比丘尼精舍，看看比丘尼們修行的法式。』迦葉回答說：『可以。』他們就一起去了比丘尼精舍。 當時，比丘尼們遠遠看見兩位尊者來了，就鋪設床座。鋪好床座后，她們對兩位尊者說：『請坐在這裡。』兩位尊者就坐了下來。比丘尼們看到他們坐下後，稽首禮足，站在一旁。這時，摩訶迦葉為比丘尼們做了種種說法，開示教導，使她們歡喜。
English version: 'If I wish to practice meditation day and night, Kasyapa Bhikshu, it should be the same. Wishing to enter into meditative states of supernormal powers, being able to transform one body into countless bodies, and then countless bodies back into one body, observing the four directions, the four intermediate directions, and above and below, being able to pass through stone walls with this body without any obstruction, as if in empty space, being able to sit and lie in the air, like the king of geese, walking on the ground as if on water, walking on water as if on the ground, the body able to reach the Brahma heaven, the hand able to touch the sun and moon, also wishing to enter into this meditation day and night. The divine eye, the divine ear, as well as the knowledge of others' minds, past lives, and the extinction of outflows, should also be the same.' At that time, the World Honored One, among the immeasurable assembly, praised Kasyapa's merits, respecting him in such a way, in various aspects equal to himself. At that time, the Bhikshus, hearing what the Buddha had said, joyfully practiced it. (118) Thus have I heard: At one time, the Buddha was in Rajagriha, in the Kalanda Bamboo Grove on Mount Gridhrakuta. At that time, the Venerable Mahakasyapa and the Venerable Ananda were on Mount Gridhrakuta. Then, when it was time for Ananda to eat, he said to the Venerable Mahakasyapa, 'Venerable Sir, it is time to eat, we can go begging for food together.' Thereupon, Mahakasyapa put on his robes, took his bowl, and went out of Mount Gridhrakuta with Ananda, entering Rajagriha to beg for food. Ananda said to Mahakasyapa, 'It is still early, I would like to go to the Bhikshuni monastery to observe the practices of the Bhikshunis.' Kasyapa replied, 'Very well.' Then they went together to the Bhikshuni monastery. At that time, the Bhikshunis, seeing the two Venerables coming from afar, immediately spread out seats. After spreading the seats, they said to the two Venerables, 'Please sit here.' The two Venerables then sat down. The Bhikshunis, seeing them seated, bowed their heads and paid homage at their feet, standing to one side. At that time, Mahakasyapa gave various teachings to the Bhikshunis, instructing and guiding them, making them joyful.
。于彼眾中，有比丘尼名偷罹難陀，聞說法要，心不甘樂，即出惡言：「今者云何長老迦葉在阿難前為比丘尼而說法要？如賣針人，至針師門，求欲賣針，終不可售。今者迦葉，亦復如是，云何乃在阿難前而說於法？」作是語已，嘿然而住。
時，摩訶迦葉以凈天耳聞其所言，語長老阿難：「汝見是偷罹難陀比丘尼心不喜樂悅心，出粗言不？」是時阿難語迦葉言：「彼說何事？」迦葉答言：「彼作是說：『云何迦葉在阿難比提醯子牟尼之前而說法要？以汝同彼針師之子，以我名為賣針之人。』」尊者阿難語迦葉言：「止！止！尊者！嬰愚少智，不足具責，唯愿大德聽其懺悔。」
迦葉即語長老阿難言：「如來、世尊、多陀阿伽度、阿羅呵、三藐三佛陀為教導故，引彼月喻，日漸增長，能具慚愧。離於無慚，忍于罵辱，禁制身心，往返人間，為導於我，為說于汝，同彼月耶？」
阿難答言：「如來世雄，實不說我同於彼月。」
迦葉復言：「唯佛、世尊、多陀阿伽度、阿羅呵、三藐三佛陀、等正覺知者，說我同彼月初生時，日漸增長，能具慚愧。離於無慚，忍于罵辱，禁制身心，往返諸家。」
阿難白言：「實爾
現代漢語譯本：在那人群中，有一位名叫偷罹難陀的比丘尼，聽聞佛法要義，心中不悅，便說出惡語：『現在怎麼能讓長老迦葉在阿難面前為比丘尼講說佛法要義呢？就像賣針的人，到針匠那裡去賣針，終究是賣不出去的。現在的迦葉，也是這樣，怎麼能在阿難面前講法呢？』說完這些話，她就沉默不語了。 當時，摩訶迦葉用清凈的天耳聽到了她所說的話，就對長老阿難說：『你看到那位偷罹難陀比丘尼心中不高興，說出粗魯的話了嗎？』這時，阿難對迦葉說：『她說了什麼？』迦葉回答說：『她說：『為什麼迦葉要在阿難，也就是提醯子牟尼面前講說佛法要義？把你比作針匠的兒子，把我比作賣針的人。』尊者阿難對迦葉說：『算了！算了！尊者！她年幼無知，不值得責備，只希望大德能聽她懺悔。』 迦葉就對長老阿難說：『如來、世尊、多陀阿伽度、阿羅呵、三藐三佛陀爲了教導我們，引用月亮的比喻，逐漸增長，能夠具備慚愧之心。遠離無慚，忍受辱罵，約束身心，往返人間，是爲了引導我，也是爲了教導你，難道我們就像月亮一樣嗎？』 阿難回答說：『如來世雄，確實沒有說我像月亮一樣。』 迦葉又說：『只有佛、世尊、多陀阿伽度、阿羅呵、三藐三佛陀、等正覺知者，才說我像初生的月亮，逐漸增長，能夠具備慚愧之心。遠離無慚，忍受辱罵，約束身心，往返各家。』 阿難回答說：『確實如此。』
English version: Among that assembly, there was a bhikkhuni named Thullananda, who, upon hearing the essence of the Dharma, felt displeasure in her heart and uttered harsh words: 'How can Elder Kasyapa now preach the essence of the Dharma to the bhikkhunis in front of Ananda? It is like a needle seller going to a needle maker to sell needles, which ultimately cannot be sold. Kasyapa is the same now; how can he preach the Dharma in front of Ananda?' After saying these words, she remained silent. At that time, Maha Kasyapa, with his pure heavenly ear, heard what she had said and spoke to Elder Ananda: 'Did you see that bhikkhuni Thullananda was displeased and spoke rudely?' Then, Ananda said to Kasyapa: 'What did she say?' Kasyapa replied: 'She said: 'Why does Kasyapa preach the essence of the Dharma in front of Ananda, the son of Tihili Muni? She compared you to the son of a needle maker and me to a needle seller.' Venerable Ananda said to Kasyapa: 'Stop! Stop! Venerable one! She is young and ignorant, not worthy of blame. I only hope that the Great Virtue will allow her to repent.' Kasyapa then said to Elder Ananda: 'The Tathagata, the World Honored One, the Tathagata, Arhat, Samyak-sambuddha, for the sake of teaching, used the metaphor of the moon, gradually growing, able to possess a sense of shame. To be free from shamelessness, to endure insults, to restrain body and mind, to travel among people, was to guide me, and to teach you, are we like the moon?' Ananda replied: 'The World Honored One, the Lion of the Sakyas, indeed did not say that I am like the moon.' Kasyapa further said: 'Only the Buddha, the World Honored One, the Tathagata, Arhat, Samyak-sambuddha, the Perfectly Enlightened One, said that I am like the newly born moon, gradually growing, able to possess a sense of shame. To be free from shamelessness, to endure insults, to restrain body and mind, to travel among all families.' Ananda replied: 'It is indeed so.'
。」
尊者迦葉語阿難言：「如來世尊于無量百千大眾之前，稱我名字言：『是大德有慚愧人，智慧深遠，喻似於己。』佛告比丘：『我今離於欲惡不善，有覺有觀，喜樂一心，入于初禪，晝夜常在如是定中。迦葉比丘亦常離於欲惡不善，有覺有觀，喜樂一心，入于初禪，晝夜恒在如是定中。』」
阿難答言：「實爾。迦葉！」二三四禪，慈悲喜捨及四禪定、三明、六通，亦復如是。
爾時，尊者摩訶迦葉于比丘尼大眾之前，作師子吼已，從坐而起，即還所止。
（一一九）
爾時，如來將欲涅槃。尊者阿難、摩訶迦葉在耆阇崛山。時世饑儉，乞食難得。於是尊者阿難將諸新學比丘，向于南山聚落。新學比丘之中，有諸年少，樂著嬉戲，耽嗜飲食，不攝諸根，無有威儀，初夜后夜，不勤行道，讀誦經典，左脅著地，自恣睡眠。既達彼已，諸比丘中，三十餘人罷道還俗。以是之故，徒眾減少，遊行己竟，還至於彼王舍大城耆阇崛山，收攝衣缽，洗手足已，往詣尊者大迦葉所，禮尊者足，在一面坐。時，大迦葉告阿難曰：「汝從何來？徒眾減少。」
阿難答言：「我往至彼南山聚落，弟子之中三十餘人，昔日儘是童真出家，罷道還俗，以是事故，徒眾減少
現代漢語譯本 尊者迦葉對阿難說：『如來世尊在無量百千大眾面前，稱讚我的名字說：「這位大德是有慚愧心的人，智慧深遠，可以比擬於我。」佛陀告訴比丘們：「我現在遠離慾望、邪惡和不善，有覺知和觀察，心中充滿喜悅和快樂，進入初禪，日夜都處於這種禪定之中。迦葉比丘也常常遠離慾望、邪惡和不善，有覺知和觀察，心中充滿喜悅和快樂，進入初禪，日夜都處於這種禪定之中。」』 阿難回答說：『確實如此，迦葉！』二禪、三禪、四禪，慈悲喜捨以及四禪定、三明、六通，也都是如此。 當時，尊者摩訶迦葉在比丘尼大眾面前，作獅子吼后，從座位上站起來，回到自己住的地方。 （一一九） 當時，如來將要涅槃。尊者阿難和摩訶迦葉在耆阇崛山。當時世道饑荒，乞食很難。於是尊者阿難帶領一些新學比丘，前往南山聚落。新學比丘中，有一些年輕人，喜歡嬉戲玩樂，貪圖飲食，不約束自己的感官，沒有威儀，初夜和后夜，不勤奮修行，讀誦經典，而是側身躺在地上，隨意睡覺。到達那裡后，比丘中有三十多人放棄修行還俗了。因為這個緣故，僧團人數減少，事情結束后，回到王舍大城耆阇崛山，收拾好衣缽，洗完手腳后，前往尊者大迦葉那裡，禮拜尊者的腳，在一旁坐下。當時，大迦葉問阿難說：『你從哪裡來？僧團人數怎麼減少了？』 阿難回答說：『我去了南山聚落，弟子中有三十多人，以前都是童真出家，現在放棄修行還俗了，因為這個緣故，僧團人數減少了。』
English version Venerable Kasyapa said to Ananda, 'The World Honored One, in front of countless hundreds of thousands of people, praised my name, saying, 「This great virtuous one is a person of shame and remorse, with profound wisdom, comparable to myself.」 The Buddha told the monks, 「I now am free from desire, evil, and unwholesomeness, with awareness and observation, filled with joy and happiness, entering the first dhyana, and I am constantly in this state of meditation day and night. The monk Kasyapa also often is free from desire, evil, and unwholesomeness, with awareness and observation, filled with joy and happiness, entering the first dhyana, and he is constantly in this state of meditation day and night.」' Ananda replied, 'Indeed, Kasyapa!' The second, third, and fourth dhyanas, loving-kindness, compassion, joy, equanimity, as well as the four dhyanas, the three insights, and the six supernormal powers, are also the same. At that time, Venerable Mahakasyapa, in front of the assembly of nuns, after making a lion's roar, rose from his seat and returned to his dwelling place. (119) At that time, the Tathagata was about to enter Nirvana. Venerable Ananda and Mahakasyapa were at Mount Gridhrakuta. At that time, the world was in famine, and it was difficult to beg for food. So Venerable Ananda led some newly ordained monks to the village of South Mountain. Among the newly ordained monks, there were some young people who liked to play and have fun, were greedy for food and drink, did not restrain their senses, had no proper conduct, and did not diligently practice the path, recite scriptures, or lie down on their sides to sleep at the beginning and end of the night. After arriving there, more than thirty of the monks gave up their practice and returned to lay life. Because of this, the monastic community decreased in number. After this matter was over, they returned to Mount Gridhrakuta in the great city of Rajagriha, put away their robes and bowls, washed their hands and feet, and went to Venerable Mahakasyapa, bowed at his feet, and sat to one side. At that time, Mahakasyapa asked Ananda, 'Where have you come from? Why has the monastic community decreased in number?' Ananda replied, 'I went to the village of South Mountain, and more than thirty of my disciples, who were all originally ordained as novices, have now given up their practice and returned to lay life. Because of this, the monastic community has decreased in number.'
。」
摩訶迦葉語阿難言：「如來何故制別眾食，而聽三人共一處食？如是之意為欲擁護于諸人故，使不損減。復為制伏惡欲比丘，斷除於人多眷屬故，稱僧名字，多有所求，減損諸家，破壞眾僧，使作二部故，令如法比丘不得供養衣服飲食，非法比丘多獲利養。惡欲比丘既得供養，與凈行者而共諍訟。汝以何故，于饑饉世，將彼新學年少比丘以為徒眾？而此比丘，樂著嬉戲，貪嗜飲食，諸根馳散，無有威儀，貪嗜睡眠，無有厭足。初夜后夜不勤行道，讀誦經典，云何而此如是徒眾遊行至彼南山聚落？既達彼已，三十餘人昔日儘是童子出家，罷道還俗。汝於今者，徒眾破壞。汝今無智，猶如小兒。」
阿難答言：「我已年邁，云何而言『猶如小兒』？」
迦葉復言：「我非無故稱汝名字以為小兒。今世饑饉，乞丐難得，而汝云何多將人眾，遊行至彼南山聚落？汝弟子中，有諸年少，樂著嬉戲，貪嗜飲食，諸根馳散，無有威儀，貪好睡眠，無有厭足。初夜后夜不勤行道，讀誦經典，使三十餘人休道還俗
現代漢語譯本 摩訶迦葉對阿難說：『如來為何制定分別用餐的制度，卻允許三人一起用餐？這樣做的目的是爲了保護大家，使他們不受到損失。也是爲了制伏有惡欲的比丘，斷除他們擁有過多眷屬的情況，他們假借僧人的名義，索取過多，減少了施主的供養，破壞了僧團，導致僧團分裂成兩派，使得如法的比丘得不到衣服飲食的供養，而非法比丘卻獲得很多利益。有惡欲的比丘得到供養后，會和清凈修行的比丘爭吵。你為什麼在饑荒的年代，帶領那些新學、年輕的比丘作為你的徒眾？這些比丘喜歡嬉戲，貪圖飲食，六根放縱，沒有威儀，貪睡，沒有滿足。初夜和后夜不勤奮修行，誦讀經典，為什麼帶著這樣的徒眾去南山聚落？到了那裡之後，三十多個人，以前都是童子出家，現在都放棄修行還俗了。你現在，徒眾都散了。你現在沒有智慧，就像小孩子一樣。』 阿難回答說：『我已經年紀大了，怎麼能說我『像小孩子一樣』呢？』 迦葉又說：『我不是無緣無故地稱你為小孩子。現在世道饑荒，乞討很難，你為什麼帶領這麼多人去南山聚落？你的弟子中，有很多年輕人，喜歡嬉戲，貪圖飲食，六根放縱，沒有威儀，貪睡，沒有滿足。初夜和后夜不勤奮修行，誦讀經典，導致三十多個人放棄修行還俗。』
English version Mahakasyapa said to Ananda, 'Why did the Tathagata establish the rule of separate meals, yet allow three people to eat together? The intention of this is to protect everyone, so that they do not suffer loss. It is also to subdue the bhikkhus with evil desires, to cut off their having too many followers, they use the name of the Sangha to demand too much, reducing the offerings of the donors, destroying the Sangha, causing the Sangha to split into two factions, so that the bhikkhus who follow the Dharma do not receive offerings of clothing and food, while the unlawful bhikkhus receive many benefits. After the bhikkhus with evil desires receive offerings, they will argue with the bhikkhus who practice purely. Why, in this time of famine, do you lead those newly learning, young bhikkhus as your followers? These bhikkhus like to play, are greedy for food, their six senses are unrestrained, they have no dignity, they are greedy for sleep, and they are not satisfied. They do not diligently practice in the early and late nights, nor do they recite scriptures. Why did you take such followers to the southern mountain village? After arriving there, more than thirty people, who were all novice monks in the past, have now given up their practice and returned to lay life. Now, your followers are scattered. You are now without wisdom, like a child.' Ananda replied, 'I am already old, how can you say that I am 『like a child』?' Kasyapa said again, 'I did not call you a child without reason. Now the world is in famine, and begging is difficult. Why did you lead so many people to the southern mountain village? Among your disciples, there are many young people who like to play, are greedy for food, their six senses are unrestrained, they have no dignity, they are greedy for sleep, and they are not satisfied. They do not diligently practice in the early and late nights, nor do they recite scriptures, causing more than thirty people to give up their practice and return to lay life.'
。如是所作，豈非同彼小兒者乎？」
爾時，帝舍難陀比丘尼聞大迦葉呵責尊者阿難比丘作小兒行，心中不悅，生大憂惱，即出粗言：「此大迦葉本是外道，而今云何毀呰阿難比提醯牟尼作小兒行？」
是時，迦葉以凈天耳聞比丘尼出斯粗言毀罵己已，於是迦葉告阿難曰：「帝舍難陀比丘尼身心中不悅，生大苦惱，發是惡言：『斯大迦葉本外道師，云何毀呰尊者阿難比提醯牟尼作小兒行？』」
即時阿難語迦葉曰：「此比丘尼稚小兒智，猶如嬰孩，唯愿大德，聽其懺悔。」
摩訶迦葉語阿難言：「我出家時，作是要誓：『世間若有阿羅漢者，我當歸依。』自出家來，未有異趣，唯依如來、無上至真、等正覺。我先在俗，未出家時，觀諸世間生老病死、憂悲愁惱眾苦聚集，如是之事，競來逼切。我于爾時，厭家迫迮，無有可處。樂出家法，能離塵垢。觀于在家，眾事憒鬧，猶如入于鉤棘之林，鉤剴刺牽，傷毀形服，難可得出。在家亦爾，緣務纏縛，沒于欲泥，不得修于清凈梵行。晝夜思惟，不見一法能勝於彼，剃除鬚髮，被服法衣，棄捨家業，信心出家。欲出家時，選擇家中，最下衣裳，得一弊衣，其價猶直十萬兩金，即便取之為僧伽梨。先所居業，一切悉舍，眷屬親戚，亦悉舍離
『如果這樣做，豈不是和小孩子一樣嗎？』 當時，帝舍難陀比丘尼聽到大迦葉呵責尊者阿難比丘像小孩子一樣行事，心中不悅，感到非常憂愁煩惱，就說出粗魯的話：『這個大迦葉本來是外道，現在怎麼能詆譭阿難比提醯牟尼像小孩子一樣行事呢？』 這時，迦葉用清凈的天耳聽到比丘尼說出這些粗魯的話來毀罵自己，於是迦葉告訴阿難說：『帝舍難陀比丘尼身心不悅，感到非常痛苦煩惱，說出這樣惡毒的話：『這個大迦葉本來是外道，怎麼能詆譭尊者阿難比提醯牟尼像小孩子一樣行事呢？』』 阿難立刻對迦葉說：『這位比丘尼像小孩子一樣幼稚，就像嬰兒一樣，希望大德您能聽她懺悔。』 摩訶迦葉對阿難說：『我出家的時候，發下這樣的誓言：『世間如果有阿羅漢，我就歸依他。』自從出家以來，我沒有改變過志向，只依止如來、無上至真、等正覺。我以前在家的時候，沒有出家時，看到世間生老病死、憂愁悲傷煩惱等各種痛苦聚集，這些事情不斷地逼迫著我。我當時厭倦了家庭的狹窄，沒有可以安身的地方。我喜歡出家修行，能夠遠離塵垢。看到在家，各種事情紛繁複雜，就像進入了佈滿鉤刺的樹林，鉤刺牽扯，傷害身體和衣服，難以脫身。在家也是這樣，被各種事務纏繞束縛，沉溺於慾望的泥潭，不能修習清凈的梵行。我日夜思索，沒有發現哪一種法能夠勝過出家，於是剃除鬚髮，穿上法衣，拋棄家業，以堅定的信心出家。在要出家的時候，我選擇家中最破舊的衣服，得到一件破舊的衣服，它的價值仍然值十萬兩黃金，我就把它拿來作為僧伽梨。我以前所擁有的產業，全部都捨棄了，親屬眷戀，也都捨棄了。
'If it is done like this, wouldn't it be the same as a child?' At that time, the Bhikkhuni Tissa Nanda heard Mahakasyapa scolding the Venerable Ananda Bhikkhu for acting like a child, and she was displeased in her heart, felt great sorrow and distress, and spoke harsh words: 'This Mahakasyapa was originally an outsider, how can he now slander Ananda Bhikkhu as acting like a child?' At this time, Kasyapa, with his pure heavenly ear, heard the Bhikkhuni utter these harsh words to slander him, and then Kasyapa said to Ananda: 'The Bhikkhuni Tissa Nanda is displeased in body and mind, feels great pain and distress, and utters these evil words: 'This Mahakasyapa was originally an outsider, how can he slander the Venerable Ananda Bhikkhu as acting like a child?'' Immediately Ananda said to Kasyapa: 'This Bhikkhuni is as childish as a young child, like an infant, may the great virtue, please listen to her repentance.' Mahakasyapa said to Ananda: 'When I left home, I made this vow: 'If there are Arhats in the world, I will take refuge in them.' Since leaving home, I have not changed my direction, I only rely on the Tathagata, the unsurpassed truth, the perfectly enlightened one. When I was at home before, before I left home, I saw the world's birth, old age, sickness, death, sorrow, grief, and distress, all kinds of sufferings gathered, and these things kept pressing me. At that time, I was tired of the narrowness of the family, and there was no place to settle down. I liked the Dharma of leaving home, which could be free from dust and dirt. Seeing that at home, all kinds of things were complicated and chaotic, like entering a forest full of thorns, the thorns pulled and hurt the body and clothes, making it difficult to get out. It is the same at home, entangled and bound by various affairs, sinking into the mud of desire, unable to cultivate pure Brahma conduct. I thought day and night, and did not find any Dharma that could surpass leaving home, so I shaved my beard and hair, put on the Dharma robe, abandoned my family business, and left home with firm faith. When I was about to leave home, I chose the most worn-out clothes in the house, and got a worn-out garment, which was still worth 100,000 taels of gold, and I took it as my Sanghati. All the property I had before, I gave up completely, and the family and relatives, I also gave up.'
。復作是念：『世間若有阿羅漢者，我當歸依，隨其出家。』時，彼王舍大城中間，有羅羅健陀。羅羅健陀中間，有多子塔。我端嚴殊妙，諸根寂定，心意惔怕，得於無上調伏之心，相好光飾，如真金樓。我既見已，心中踴躍，即作是念：『我昔推求出世之師，今所見者，真是我之婆伽婆、阿羅呵、三藐三佛陀也。』作是念已，心不散亂，專念觀佛。更正衣服，右繞三匝，䠒跪合掌，白佛言：『佛是我世尊，我是佛弟子。』如是三說。佛亦復言：『如是！迦葉。我是汝世尊，汝是我弟子。』亦復三說。佛告迦葉：『世間若有聲聞弟子，都無至心，實非世尊而言世尊，實非羅漢而言羅漢，非一切智言一切智。如是之人，頭當破壞作於七分。我於今日，實是知者，實是見者；實是羅漢，而言羅漢；實等正覺，言等正覺。我所敷演，實有因緣，非無因緣，而說法要。實有乘出，非無乘出。實有對治，非無對治。實有精進，非不精進。能斷結漏，非不能斷。迦葉！汝今應作是學，諸有所聽，是善法儀，應當至心受持莫忘，尊重憶念，舍于亂心，宜應專意觀五受陰增長損減，常應觀彼六入生滅，安心住於四念處中，修七覺意，轉令增廣，證八解脫，繫念隨身，未曾放舍，增長慚愧。』爾時，如來為我種種分別法要，示教利喜
現代漢語譯本：我又這樣想：『如果世間有阿羅漢，我應當歸依他，跟隨他出家。』當時，在王舍大城的中心，有一個叫羅羅健陀的地方。羅羅健陀的中心，有一座多子塔。我容貌端莊殊妙，諸根寂靜安定，心意平靜，獲得了無上的調伏之心，相好光明，如同真金樓閣。我見到他后，心中歡喜踴躍，立刻這樣想：『我過去尋求出世的導師，現在所見到的，真是我的婆伽婆、阿羅呵、三藐三佛陀啊。』這樣想后，心不散亂，專心念佛。整理好衣服，右繞佛三圈，跪下合掌，對佛說：『佛是我的世尊，我是佛的弟子。』這樣說了三遍。佛也回答說：『是的！迦葉。我是你的世尊，你是我的弟子。』也說了三遍。佛告訴迦葉：『世間如果有聲聞弟子，沒有至誠之心，實際上不是世尊卻說自己是世尊，實際上不是羅漢卻說自己是羅漢，不是一切智卻說自己是一切智。這樣的人，頭應當破裂成七份。我今天，確實是知者，確實是見者；確實是羅漢，才說自己是羅漢；確實是等正覺，才說自己是等正覺。我所宣講的，確實有因緣，不是沒有因緣，才說法的要義。確實有出離之道，不是沒有出離之道。確實有對治之法，不是沒有對治之法。確實有精進，不是不精進。能夠斷除煩惱，不是不能斷除。迦葉！你現在應當這樣學習，凡是聽到的，是善法儀，應當至心受持不要忘記，尊重憶念，捨棄散亂的心，應當專心觀察五受陰的增長和損減，常常應當觀察六入的生滅，安心住在四念處中，修習七覺支，使之增長廣大，證得八解脫，繫念隨身，不曾放棄，增長慚愧。』當時，如來為我種種分別法要，開示教導，使我歡喜。 現代漢語譯本：我又生起這樣的念頭：『如果世間有阿羅漢，我應當歸依他，跟隨他出家。』當時，在王舍城中心，有一個地方叫羅羅健陀。在羅羅健陀的中心，有一座多子塔。我容貌端正美好，諸根寂靜，心意平靜，獲得了無上的調伏之心，相好光明，如同真金樓閣。我見到他后，心中踴躍，立刻這樣想：『我過去尋求出世的導師，現在所見到的，真是我的婆伽婆、阿羅呵、三藐三佛陀啊。』這樣想后，心不散亂，專心觀佛。整理好衣服，右繞佛三圈，跪下合掌，對佛說：『佛是我的世尊，我是佛的弟子。』這樣說了三遍。佛也回答說：『是的！迦葉。我是你的世尊，你是我的弟子。』也說了三遍。佛告訴迦葉：『世間如果有聲聞弟子，沒有至誠之心，實際上不是世尊卻說自己是世尊，實際上不是羅漢卻說自己是羅漢，不是一切智卻說自己是一切智。這樣的人，頭應當破裂成七份。我今天，確實是知者，確實是見者；確實是羅漢，才說自己是羅漢；確實是等正覺，才說自己是等正覺。我所宣講的，確實有因緣，不是沒有因緣，才說法的要義。確實有出離之道，不是沒有出離之道。確實有對治之法，不是沒有對治之法。確實有精進，不是不精進。能夠斷除煩惱，不是不能斷除。迦葉！你現在應當這樣學習，凡是聽到的，是善法儀，應當至心受持不要忘記，尊重憶念，捨棄散亂的心，應當專心觀察五受陰的增長和損減，常常應當觀察六入的生滅，安心住在四念處中，修習七覺支，使之增長廣大，證得八解脫，繫念隨身，不曾放棄，增長慚愧。』當時，如來為我種種分別法要，開示教導，使我歡喜。
English version: Then I thought, 『If there is an Arhat in the world, I should take refuge in him and follow him to leave home.』 At that time, in the center of the great city of Rajagriha, there was a place called Roruka. In the center of Roruka, there was a stupa of many children. My appearance was dignified and wonderful, my senses were calm and settled, my mind was peaceful, I had attained the supreme mind of taming, my features were radiant, like a golden tower. When I saw him, my heart leaped with joy, and I immediately thought, 『I have been seeking a teacher who has left the world, and the one I see now is truly my Bhagavan, Arhat, Samyak-sambuddha.』 After thinking this, my mind was not distracted, and I focused on contemplating the Buddha. I adjusted my clothes, circumambulated him three times to the right, knelt down, put my palms together, and said to the Buddha, 『The Buddha is my World-Honored One, and I am the Buddha』s disciple.』 I said this three times. The Buddha also replied, 『Yes! Kashyapa. I am your World-Honored One, and you are my disciple.』 He also said this three times. The Buddha told Kashyapa, 『If there are Shravaka disciples in the world who do not have a sincere heart, who are not actually World-Honored Ones but claim to be World-Honored Ones, who are not actually Arhats but claim to be Arhats, who are not all-knowing but claim to be all-knowing, such people』s heads should break into seven pieces. Today, I am truly a knower, truly a seer; I am truly an Arhat, and therefore I say I am an Arhat; I am truly a Samyak-sambuddha, and therefore I say I am a Samyak-sambuddha. What I expound has a cause and condition, it is not without a cause and condition that I speak the essence of the Dharma. There is indeed a way of liberation, it is not without a way of liberation. There is indeed a remedy, it is not without a remedy. There is indeed diligence, it is not without diligence. It is possible to cut off the bonds of defilement, it is not impossible to cut them off. Kashyapa! You should now learn in this way, whatever you hear, which is the practice of good Dharma, you should sincerely receive and uphold it, do not forget it, respect and remember it, abandon the distracted mind, and you should focus on observing the increase and decrease of the five aggregates of feeling, you should always observe the arising and ceasing of the six entrances, settle your mind in the four foundations of mindfulness, cultivate the seven factors of enlightenment, make them grow and expand, realize the eight liberations, keep your mind on your body, never abandon it, and increase your shame and remorse.』 At that time, the Tathagata explained the essence of the Dharma to me in various ways, showing, teaching, and benefiting me with joy. English version: Then I had this thought: 『If there is an Arhat in the world, I should take refuge in him and follow him to leave home.』 At that time, in the center of Rajagriha, there was a place called Roruka. In the center of Roruka, there was a stupa of many children. My appearance was dignified and beautiful, my senses were calm, my mind was peaceful, I had attained the supreme mind of taming, my features were radiant, like a golden tower. When I saw him, my heart leaped with joy, and I immediately thought, 『I have been seeking a teacher who has left the world, and the one I see now is truly my Bhagavan, Arhat, Samyak-sambuddha.』 After thinking this, my mind was not distracted, and I focused on contemplating the Buddha. I adjusted my clothes, circumambulated him three times to the right, knelt down, put my palms together, and said to the Buddha, 『The Buddha is my World-Honored One, and I am the Buddha』s disciple.』 I said this three times. The Buddha also replied, 『Yes! Kashyapa. I am your World-Honored One, and you are my disciple.』 He also said this three times. The Buddha told Kashyapa, 『If there are Shravaka disciples in the world who do not have a sincere heart, who are not actually World-Honored Ones but claim to be World-Honored Ones, who are not actually Arhats but claim to be Arhats, who are not all-knowing but claim to be all-knowing, such people』s heads should break into seven pieces. Today, I am truly a knower, truly a seer; I am truly an Arhat, and therefore I say I am an Arhat; I am truly a Samyak-sambuddha, and therefore I say I am a Samyak-sambuddha. What I expound has a cause and condition, it is not without a cause and condition that I speak the essence of the Dharma. There is indeed a way of liberation, it is not without a way of liberation. There is indeed a remedy, it is not without a remedy. There is indeed diligence, it is not without diligence. It is possible to cut off the bonds of defilement, it is not impossible to cut them off. Kashyapa! You should now learn in this way, whatever you hear, which is the practice of good Dharma, you should sincerely receive and uphold it, do not forget it, respect and remember it, abandon the distracted mind, and you should focus on observing the increase and decrease of the five aggregates of feeling, you should always observe the arising and ceasing of the six entrances, settle your mind in the four foundations of mindfulness, cultivate the seven factors of enlightenment, make them grow and expand, realize the eight liberations, keep your mind on your body, never abandon it, and increase your shame and remorse.』 At that time, the Tathagata explained the essence of the Dharma to me in various ways, showing, teaching, and benefiting me with joy.
。我于爾時，尋隨佛后，未曾舍離。每作是念：『佛若坐者，我當以此僧伽梨，價直十萬兩金者，與如來敷之。』佛知我心之所念故，出道而住，我疾牒衣，以敷坐處。白佛言：『世尊！愿就此坐。』佛即坐上，既坐上已，語迦葉言：『此衣輕軟。』迦葉白佛：『實爾，世尊。唯愿世尊憐愍我故，當受此衣。』佛告迦葉：『汝能受我[仁-二+商]那納衣不？』迦葉答言：『我能受之。』爾時，如來即受迦葉所著大衣。我於是時，自從佛手受是[仁-二+商]那糞掃之衣。佛授我已，即便起去，我隨佛后，繞佛三匝，為佛作禮，即還所止。我於八日，學得三果。至第九日，盡諸有漏，得阿羅漢。阿難當知，若有人能正實說者，應當言：『我是佛長子，從佛口生，從法化生，持佛法家，禪定解脫諸三昧門中，出入無礙。』譬如轉輪聖王，所有長子，未受王位，五欲自恣。我於今者，亦復如是，是佛長子，從佛口生，從法化生，持佛法家，禪定解脫諸三昧門，出入無礙。如轉輪王所有象寶甚為高大，持一多羅樹葉覆其身體，欲令不現，可得爾耶？」
阿難即言：「如是樹葉，終不能覆彼大象身。」
尊者迦葉語阿難言：「彼猶易覆，無有人能障覆於我六通之者
現代漢語譯本：那時，我總是跟在佛陀身後，從未離開。我常常這樣想：『如果佛陀要坐下，我就用這件價值十萬兩黃金的僧伽梨給如來鋪上。』佛陀知道我心中所想，就走到路邊停了下來，我趕緊把衣服疊好，鋪在佛陀要坐的地方。我告訴佛陀：『世尊！請坐在這裡。』佛陀就坐了上去，坐下後，對迦葉說：『這件衣服很輕柔。』迦葉對佛陀說：『確實如此，世尊。希望世尊憐憫我，接受這件衣服。』佛陀告訴迦葉：『你能接受我的舊衲衣嗎？』迦葉回答說：『我能接受。』當時，如來就接受了迦葉所穿的大衣。那時，我從佛舵手中接過了這件舊衲衣。佛陀把衣服給我后，就起身離開了，我跟在佛陀身後，繞佛三圈，向佛陀行禮，然後回到自己的住處。我在八天內，修得了三果。到了第九天，斷盡了一切煩惱，證得了阿羅漢果。阿難，你要知道，如果有人能如實地說，就應該說：『我是佛陀的長子，從佛陀口中出生，從佛法化生，繼承佛法家業，在禪定解脫等各種三昧境界中，出入無礙。』就像轉輪聖王的長子，在沒有繼承王位之前，可以隨意享受五欲。我現在也是這樣，是佛陀的長子，從佛陀口中出生，從佛法化生，繼承佛法家業，在禪定解脫等各種三昧境界中，出入無礙。就像轉輪王的象寶非常高大，用一片多羅樹葉覆蓋它的身體，想要讓它不顯現，可能嗎？」 阿難回答說：『這樣的樹葉，終究不能覆蓋那大象的身體。』 尊者迦葉對阿難說：『那還容易遮蓋，沒有人能遮蔽我的六神通。』
English version: At that time, I always followed behind the Buddha, never leaving. I often thought: 『If the Buddha were to sit down, I would spread this sanghati, worth one hundred thousand gold pieces, for the Tathagata to sit on.』 Knowing my thoughts, the Buddha stepped aside and stopped, and I quickly folded the robe and spread it where the Buddha would sit. I said to the Buddha: 『Venerable One! Please sit here.』 The Buddha then sat down, and after sitting, said to Kasyapa: 『This robe is very light and soft.』 Kasyapa said to the Buddha: 『Indeed, Venerable One. May the Venerable One, out of compassion for me, accept this robe.』 The Buddha said to Kasyapa: 『Can you accept my old patched robe?』 Kasyapa replied: 『I can accept it.』 At that time, the Tathagata accepted the large robe that Kasyapa was wearing. Then, I received the old patched robe from the Buddha's hand. After giving me the robe, the Buddha got up and left, and I followed behind the Buddha, circumambulating him three times, paying homage to the Buddha, and then returned to my dwelling. Within eight days, I attained the three fruits. On the ninth day, I exhausted all defilements and attained Arhatship. Ananda, you should know that if someone can speak truthfully, they should say: 『I am the Buddha's eldest son, born from the Buddha's mouth, born from the Dharma, inheriting the Buddha's Dharma family, and I am unimpeded in entering and exiting the various samadhi states of meditation and liberation.』 Just like the eldest son of a Chakravartin king, before inheriting the throne, can freely enjoy the five desires. I am also like that now, the Buddha's eldest son, born from the Buddha's mouth, born from the Dharma, inheriting the Buddha's Dharma family, and I am unimpeded in entering and exiting the various samadhi states of meditation and liberation. Just like the elephant treasure of a Chakravartin king is very tall and large, if one were to cover its body with a single tala tree leaf, trying to make it invisible, would that be possible?』 Ananda replied: 『Such a leaf could never cover the body of that elephant.』 Venerable Kasyapa said to Ananda: 『That is still easy to cover, but no one can obstruct my six supernormal powers.』
。若有人于如意通中生疑惑者，我悉能為演說其義，令得明瞭。天耳通、知他心通、宿命通、生死智通、漏盡通，若復有人，於此通中生疑惑者，我亦能為演說其義，使得明瞭。」
阿難答曰：「我于長夜，每敬尊者，心生凈信。」
時，二尊者作是說已，歡喜而去。
（一二〇）
如是我聞：
一時，佛在王舍城耆阇崛山迦蘭陀竹林。爾時，尊者舍利弗及大迦葉俱在彼山。時，彼國中有諸異見六師徒黨，來詣尊者舍利弗所，問訊已訖，在一面坐，而作是言：「如來世尊頗說於我死此生彼，如是說不？」
舍利弗答言：「如斯之事，佛所不說。」
外道六師復作是言：「若如是者，說於我身在此間耶？更不生耶？」
舍利弗言：「如斯之事，佛亦不說。」
外道復言：「我於此死，亦生於彼，亦不生彼，如是說耶？」
舍利弗言：「佛亦不說。」
外道復言：「我死之後，非生非不生耶？」
舍利弗言：「佛亦不說。」
外道復言：「我先問汝，死此生彼，乃至非生非不生，悉不見答。汝若名為宿舊出家，應廣解義，為我分別。今者觀汝不能答我，便是童蒙，無智愚人。」時，彼外道作是語已，即從坐起，還其所止
現代漢語譯本：如果有人對如意通產生疑惑，我都能為他們講解其中的含義，使他們明白。天耳通、知他心通、宿命通、生死智通、漏盡通，如果有人對這些神通產生疑惑，我也能為他們講解其中的含義，使他們明白。 阿難回答說：『我長久以來，一直敬重尊者，心中生起清凈的信心。』 當時，兩位尊者說完這些話后，歡喜地離開了。 （一二〇） 我是這樣聽說的： 一時，佛陀在王舍城的耆阇崛山迦蘭陀竹林。當時，尊者舍利弗和大迦葉都在那座山上。那時，那個國家裡有一些持不同見解的六師及其黨徒，來到尊者舍利弗那裡，問候完畢后，在一旁坐下，說道：『如來世尊是否說過我死後會生到那裡，是這樣說的嗎？』 舍利弗回答說：『這樣的事情，佛陀沒有說過。』 外道六師又說：『如果這樣，那麼是說我的身體在這裡嗎？還是不再出生呢？』 舍利弗說：『這樣的事情，佛陀也沒有說過。』 外道又說：『我死後，既會生到那裡，又不會生到那裡，是這樣說的嗎？』 舍利弗說：『佛陀也沒有這樣說過。』 外道又說：『我死後，既非生也非不生嗎？』 舍利弗說：『佛陀也沒有這樣說過。』 外道又說：『我先前問你，死後生到那裡，乃至既非生也非不生，你都不能回答。你如果自稱是資深的出家人，就應該廣泛地解釋其中的含義，為我們分別說明。現在看你不能回答我，就是個幼稚無知、愚笨的人。』當時，那些外道說完這些話后，就從座位上站起來，回到他們住的地方。
English version: If anyone has doubts about the 'power of wish fulfillment,' I can explain its meaning to them, so they may understand. The 'divine ear,' 'knowing others' minds,' 'knowing past lives,' 'knowing the wisdom of life and death,' and 'the extinction of outflows,' if anyone has doubts about these powers, I can also explain their meaning to them, so they may understand. Ananda replied, 'For a long time, I have always respected the Venerable One, and pure faith has arisen in my heart.' At that time, after the two Venerables had spoken these words, they departed with joy. (120) Thus have I heard: At one time, the Buddha was in the Kalanda Bamboo Grove on Mount Gijjhakuta in Rajagaha. At that time, Venerable Sariputta and Mahakasyapa were both on that mountain. At that time, some of the six teachers with different views and their followers came to Venerable Sariputta, and after greeting him, sat down on one side and said, 'Did the Tathagata, the World Honored One, say that after I die, I will be born there, is that what he said?' Sariputta replied, 'The Buddha did not speak of such things.' The six heretical teachers said again, 'If that is so, then does it mean that my body is here? Or will it not be born again?' Sariputta said, 'The Buddha did not speak of such things either.' The heretics said again, 'After I die, will I both be born there and not be born there, is that what he said?' Sariputta said, 'The Buddha did not say that either.' The heretics said again, 'After I die, is it neither born nor not born?' Sariputta said, 'The Buddha did not say that either.' The heretics said again, 'I asked you earlier, about dying and being born there, and even about neither being born nor not being born, and you could not answer. If you call yourself a senior renunciate, you should widely explain the meaning and explain it to us. Now, seeing that you cannot answer me, you are just an ignorant and foolish person.' At that time, after those heretics had spoken these words, they rose from their seats and returned to their dwellings.
。
爾時，尊者摩訶迦葉去舍利弗不遠，外道去後，舍利弗即詣于彼大迦葉所，以外道問，向迦葉說：「如來何故，如是四問，默然不答？何以故，不引相似比類而答于彼？我昔曾聞，有人問佛：『於此死已，受後有不？』佛默然不答。又問：『死後不受有耶？』佛亦不答。又問：『我此死已，亦受後有，亦不受耶？』佛亦不答。又問：『我死之後，非受于有，非不受有耶？』佛亦不答。」
尊者迦葉語舍利弗言：「如來寧可說色滅已，生於後有，乃至非生非不生。世尊于彼色所盡處，正智解脫，然都無有死此生彼，死此不生彼，亦生亦不生，非生非不生，是故不答。如斯之義，甚深廣大，無量無邊，無有算數，乃至盡滅。受想乃至識，死此生彼，乃至非生非不生，亦復如是。此是動轉，此是憍慢，此是放逸，此是有為造作之業，此是愛結，此愛生彼愛不生，彼愛亦生彼，亦不生彼愛，非生彼非不生彼，如來愛盡得善解脫，愛盡生彼，有亦無也。不生彼，有亦無也。生彼不生彼，亦無也。非不有生彼，非不無生彼，亦無也。此義甚深，廣大無邊，無有算數，至於盡滅。大德舍利弗當知，以是因緣故，如來於問中，而不正答，死此生彼，此死不生彼，亦生彼亦不生彼，非生非不生
現代漢語譯本： 當時，尊者摩訶迦葉離舍利弗不遠。外道離開后，舍利弗就去到大迦葉那裡，把外道所問的問題告訴迦葉，說：『如來為什麼對這四個問題都保持沉默，不回答呢？為什麼不用相似的比喻來回答他們呢？我以前曾聽人說，有人問佛：『這個人死後，會投生到下一世嗎？』佛沒有回答。又問：『死後不會投生到下一世嗎？』佛也沒有回答。又問：『這個人死後，既會投生到下一世，又不會投生到下一世嗎？』佛也沒有回答。又問：『這個人死後，既不是投生到下一世，也不是不投生到下一世嗎？』佛也沒有回答。』 尊者迦葉對舍利弗說：『如來怎麼會說色法滅盡后，會投生到下一世，乃至既不是投生也不是不投生呢？世尊對於色法完全滅盡的地方，以正智獲得解脫，那裡根本不存在死後投生到這裡或那裡，死後不投生到那裡，既投生又不投生，既不是投生也不是不投生的情況，所以不回答。這樣的道理，非常深奧廣大，無量無邊，無法計算，乃至完全滅盡。受、想乃至識，死後投生到這裡或那裡，乃至既不是投生也不是不投生，也是如此。這些都是動搖不定，都是驕慢，都是放縱，都是有為造作的行為，都是愛慾的束縛。這種愛慾產生彼處的愛慾，不產生彼處的愛慾，彼處的愛慾既產生又不會產生，既不是產生也不是不產生。如來愛慾滅盡，獲得徹底的解脫，愛慾滅盡后，投生到那裡，也是不存在的。不投生到那裡，也是不存在的。投生到那裡又不投生到那裡，也是不存在的。既不是投生到那裡也不是不投生到那裡，也是不存在的。這個道理非常深奧，廣大無邊，無法計算，直至完全滅盡。大德舍利弗，你應該知道，因為這個緣故，如來對於這些問題，不直接回答，死後投生到這裡或那裡，死後不投生到那裡，既投生又不投生，既不是投生也不是不投生。』
English version: At that time, the Venerable Mahakasyapa was not far from Sariputra. After the outsiders had left, Sariputra went to Mahakasyapa and, referring to the questions of the outsiders, said to Kasyapa: 'Why did the Tathagata remain silent and not answer these four questions? Why did he not use similar analogies to answer them? I once heard that someone asked the Buddha: 'After this person dies, will he be reborn in the next life?' The Buddha did not answer. Again he asked: 'After death, will he not be reborn in the next life?' The Buddha also did not answer. Again he asked: 'After this person dies, will he both be reborn and not be reborn in the next life?' The Buddha also did not answer. Again he asked: 'After this person dies, will he neither be reborn nor not be reborn in the next life?' The Buddha also did not answer.' Venerable Kasyapa said to Sariputra: 'How could the Tathagata say that after the cessation of form, there would be rebirth in the next life, or even neither rebirth nor non-rebirth? The World Honored One, with his right wisdom, is liberated at the place where form is completely extinguished. There is no such thing as dying here and being born there, dying here and not being born there, both being born and not being born, or neither being born nor not being born. Therefore, he does not answer. Such a meaning is very profound and vast, immeasurable and boundless, beyond calculation, even to complete extinction. Feeling, perception, and even consciousness, dying here and being born there, or even neither being born nor not being born, are also the same. These are all fluctuations, arrogance, indulgence, conditioned actions, and the bonds of craving. This craving gives rise to craving in that place, does not give rise to craving in that place, craving in that place both arises and does not arise, and is neither arising nor not arising. The Tathagata, having extinguished craving, attains complete liberation. After the extinction of craving, being born there is also non-existent. Not being born there is also non-existent. Both being born and not being born there is also non-existent. Neither being born nor not being born there is also non-existent. This meaning is very profound, vast and boundless, beyond calculation, even to complete extinction. Great Virtue Sariputra, you should know that for this reason, the Tathagata does not directly answer these questions, such as dying here and being born there, dying here and not being born there, both being born and not being born, or neither being born nor not being born.'
。」
此二大人互相讚美，各還所止。
（一二一）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，尊者摩訶迦葉住舍衛國西園林中毗舍佉講堂。彼大迦葉于日沒時，從禪定起，往詣佛所，頂禮佛足，在一面坐。而白佛言：「世尊！以何因緣，如來初始制戒之時，極為鮮少，修行者多？今日何故，制戒轉增，履行者少？」
佛告迦葉：「如是，如是。眾生命濁、結使濁、眾生濁、劫濁、見濁，眾生轉惡，正法亦末，是故如來為諸弟子多制禁戒，少有比丘，能順佛語，受持禁戒，諸眾生等，漸漸退沒。譬如金寶漸漸損減，乃至相似金出。如來正法亦復如是，漸漸損減，像法乃出。像法出故，正法滅沒。迦葉當知，譬如海中所有船舫，多載眾寶，船必沉沒。如來教法亦復如是，以漸滅沒。如來正法，不因地沒，亦非水火風之所壞。若我法中，生於惡欲，行惡威儀，成就眾惡。法言非法，非法言法，非是毗尼說言毗尼，犯說非犯，非犯說犯，輕罪說重，重罪說輕。如斯之事，出於世者，皆由像法句味相似，令佛正法漸漸滅沒。迦葉當知，有五因緣能令法滅，一切咸共忘失章句，善法退轉。何等為五？不恭敬佛、不尊重佛、不供養佛、不能至心歸命于佛，然復依止佛法而住
現代漢語譯本 這兩位大人互相讚美，然後各自回到自己的住處。
（一二一）
我是這樣聽說的：
一時，佛陀在舍衛國的祇樹給孤獨園。當時，尊者摩訶迦葉住在舍衛國西園林的毗舍佉講堂。這位大迦葉在日落時分，從禪定中起身，前往佛陀所在之處，頂禮佛足，然後在一旁坐下。他向佛陀說道：『世尊！因為什麼緣故，如來最初制定戒律的時候，戒律很少，修行的人卻很多？今天又是什麼原因，戒律逐漸增多，而遵守的人卻很少呢？』
佛陀告訴迦葉：『是這樣的，是這樣的。眾生的生命污濁、煩惱污濁、眾生自身污濁、時代污濁、見解污濁，眾生越來越惡劣，正法也走向衰落，所以如來為弟子們制定了更多的禁戒，但很少有比丘能夠順從佛陀的教誨，受持禁戒，眾生們也漸漸地墮落。譬如金子和寶物漸漸減少，甚至出現相似的假金。如來的正法也是這樣，漸漸衰減，像法才出現。像法出現后，正法就滅亡了。迦葉你要知道，譬如海中的船隻，如果裝載過多的寶物，船必定會沉沒。如來的教法也是這樣，會逐漸衰落滅亡。如來的正法，不是因為地陷而消失，也不是被水火風所破壞。如果我的教法中，產生邪惡的慾望，做出邪惡的行為，成就各種惡行。把正法說成非法，把非法說成正法，把不是毗尼的說成毗尼，把犯戒說成不犯戒，把不犯戒說成犯戒，把輕罪說成重罪，把重罪說成輕罪。這些事情出現在世上，都是因為像法和正法相似，使得佛陀的正法漸漸滅亡。迦葉你要知道，有五種因緣能使佛法滅亡，大家都會忘記經文，善法也會退轉。是哪五種呢？不恭敬佛、不尊重佛、不供養佛、不能至心歸命于佛，卻還依附佛法而住。』
English version The two great men praised each other, and each returned to their respective places.
(121)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Venerable Mahakasyapa was residing in the Vishakha Lecture Hall in the Western Garden of Shravasti. This great Kasyapa, at sunset, arose from his meditation and went to where the Buddha was, bowed at the Buddha's feet, and sat down to one side. He then said to the Buddha: 'World Honored One! For what reason was it that when the Tathagata first established the precepts, they were very few, and there were many practitioners? And why is it that today, the precepts are increasing, but those who follow them are few?'
The Buddha said to Kasyapa: 'It is so, it is so. The lives of beings are turbid, their defilements are turbid, beings themselves are turbid, the age is turbid, and their views are turbid. Beings are becoming more and more evil, and the true Dharma is also declining. Therefore, the Tathagata has established more precepts for his disciples, but few are the monks who can follow the Buddha's words, uphold the precepts, and beings are gradually falling away. It is like gold and jewels gradually diminishing, until even imitation gold appears. The Tathagata's true Dharma is also like this, gradually diminishing, and the semblance Dharma appears. Because the semblance Dharma appears, the true Dharma is extinguished. Kasyapa, you should know that it is like ships in the sea, if they carry too many treasures, they will surely sink. The Tathagata's teachings are also like this, they will gradually decline and perish. The Tathagata's true Dharma does not perish because of the earth collapsing, nor is it destroyed by water, fire, or wind. If in my Dharma, evil desires arise, evil conduct is practiced, and all kinds of evil are accomplished. What is Dharma is called non-Dharma, and what is non-Dharma is called Dharma. What is not Vinaya is called Vinaya, and what is a transgression is called non-transgression, and what is non-transgression is called a transgression. Minor offenses are called major offenses, and major offenses are called minor offenses. When such things appear in the world, it is all because the semblance Dharma is similar to the true Dharma, causing the Buddha's true Dharma to gradually perish. Kasyapa, you should know that there are five causes that can lead to the extinction of the Dharma, and everyone will forget the scriptures, and good Dharma will decline. What are the five? Not respecting the Buddha, not honoring the Buddha, not making offerings to the Buddha, not wholeheartedly taking refuge in the Buddha, yet still relying on the Buddha's Dharma to live.'
。不敬法、不尊重法、不供養法，于正法中不能至心，然依法住。不恭敬戒、不尊重戒、不供養戒、不能至心持所受戒，然依戒住。不恭敬教授、不尊重教授、不供養教授。不能至心向教授者，以不恭敬、尊重、供養，亦不至心向教授故，然復依此教授而住。于同梵行，佛所贊者不恭敬、不尊重、不供養、不能至心禮拜問訊，然猶依彼而得安住。迦葉！以此上來五因緣故，能令正法，漸漸滅沒，衰退忘失。
「迦葉！復有五因緣故，能令正法久住於世，不沒不退，不忘不失。何等為五？恭敬世尊、尊重於佛、供養于佛、常能至心歸依于佛。於法于戒，及以教授、同梵行者，亦應供養、恭敬、尊重、至心向之，以此五種善因緣故，能使正法久住於世，不沒不退，不忘不失。以是義故，應當恭敬佛、法、教授、同梵行者。」
諸比丘等聞佛所說，歡喜奉行。
月喻、施與 角勝、無信 佛為根本 極老、納衣重 是時、眾減少 外道、法損壞
別譯雜阿含經卷第六 大正藏第 02 冊 No. 0100 別譯雜阿含經
別譯雜阿含經卷第七
失譯人名今附秦錄
二誦第二
（一二二）
爾時，世尊在王舍城迦蘭陀竹林
現代漢語譯本：不敬畏佛法、不尊重佛法、不供養佛法，對於正法不能全心全意，卻仍然依附佛法而住。不恭敬戒律、不尊重戒律、不供養戒律，不能全心全意持守所受的戒律，卻仍然依附戒律而住。不恭敬教導、不尊重教導、不供養教導，不能全心全意向教導者學習，因為不恭敬、不尊重、不供養，也不全心全意向教導者學習，卻仍然依附這些教導而住。對於同修道友，佛陀所讚歎的，不恭敬、不尊重、不供養，不能全心全意地禮拜問候，卻仍然依附他們而得以安住。迦葉！因為以上這五種原因，能使正法漸漸滅亡，衰退，被遺忘。 迦葉！還有五種原因，能使正法長久住世，不滅亡，不衰退，不被遺忘。是哪五種呢？恭敬世尊、尊重佛陀、供養佛陀、常常能全心全意歸依佛陀。對於佛法、戒律，以及教導者、同修道友，也應當供養、恭敬、尊重、全心全意地向他們學習，因為這五種善的因緣，能使正法長久住世，不滅亡，不衰退，不被遺忘。因為這個道理，應當恭敬佛、法、教導者、同修道友。 眾比丘聽聞佛陀所說，歡喜奉行。 月亮的譬喻、施與、角力獲勝、不信、佛為根本、極度衰老、納衣沉重、這時、人數減少、外道、佛法損壞。 《別譯雜阿含經》卷第六 大正藏第 02 冊 No. 0100 《別譯雜阿含經》 《別譯雜阿含經》卷第七 失譯人名今附秦錄 二誦第二 （一二二） 那時，世尊在王舍城迦蘭陀竹林。
English version: Not revering the Dharma, not respecting the Dharma, not making offerings to the Dharma, not being wholeheartedly devoted to the true Dharma, yet still abiding by the Dharma. Not revering the precepts, not respecting the precepts, not making offerings to the precepts, not being wholeheartedly committed to upholding the precepts one has received, yet still abiding by the precepts. Not revering the teachings, not respecting the teachings, not making offerings to the teachings, not being wholeheartedly devoted to the teachers, because of not revering, not respecting, not making offerings, and not being wholeheartedly devoted to the teachers, yet still abiding by these teachings. Towards fellow practitioners, those praised by the Buddha, not revering, not respecting, not making offerings, not being wholeheartedly devoted to paying respects and inquiring, yet still relying on them for peace. Kasyapa! Because of these five causes, the true Dharma will gradually perish, decline, and be forgotten. Kasyapa! There are also five causes that can make the true Dharma abide long in the world, not perish, not decline, not be forgotten. What are the five? Reverence for the World Honored One, respect for the Buddha, making offerings to the Buddha, always being wholeheartedly devoted to taking refuge in the Buddha. Towards the Dharma, the precepts, as well as the teachers and fellow practitioners, one should also make offerings, revere, respect, and wholeheartedly learn from them. Because of these five good causes, the true Dharma can abide long in the world, not perish, not decline, not be forgotten. Because of this principle, one should revere the Buddha, the Dharma, the teachers, and fellow practitioners. The monks, having heard what the Buddha said, joyfully practiced it. The metaphor of the moon, giving, victory in a contest, lack of faith, the Buddha as the root, extreme old age, heavy robes, at this time, the number of people decreases, external paths, the Dharma is damaged. Separate Translation of the Miscellaneous Agamas, Volume Six Taisho Tripitaka Volume 02 No. 0100 Separate Translation of the Miscellaneous Agamas Separate Translation of the Miscellaneous Agamas, Volume Seven Name of the translator lost, now attached to the Qin record Second Recitation, Second (122) At that time, the World Honored One was in the Kalanda Bamboo Grove in Rajagrha.
。時，彼城中有伎人主，號曰動發，往詣佛所。到佛所已，頭面禮足，卻坐一面，而作是言：「瞿曇！我于昔者曾從宿舊極老伎人邊聞：『于伎場上，施設戲具，百千萬人皆來觀看，彈琴作倡，鼓樂絃歌，種種戲笑。所作訖已，命終之後，生光照天。』如是所說為實為虛？」佛告之曰：「止！止！汝今莫問是事。」時，彼伎主第二第三，亦如是問，佛悉不答。
爾時，如來語伎主言：「我今問汝，隨汝意答。若有伎人，于伎場上，施設戲具，彈琴作倡，鼓樂絃歌，以是事故，百千種人，皆悉來集。如此諸人，本為愛慾、瞋恚、愚癡之所纏縛，復更造作放逸之事，豈不增其貪、恚、癡耶？譬如有人，為繩所縛，以水澆之，逾增其急。如是諸人，先為三毒之所纏縛，復更于彼伎場之上作倡伎樂，唯當增其三毒，熾盛如是。伎主汝為斯事，命終得生光照天者，無有是處。若有人計于伎場上作眾伎樂，命終生於光照天者，我說是人名為邪見。邪見之果，生於二處，若墮地獄，或墮畜生。」佛說是已，時，彼伎主悲泣墮淚。佛告伎主：「以是因緣故，汝三請，我不為汝說。」
爾時，伎主白佛言：「世尊！我今不以聞佛語故而便涕泣，我愍如斯諸伎人等，嬰愚無智，所作不善
現代漢語譯本：當時，那個城裡有一個歌舞藝人的領班，名叫動發，他前往佛陀所在的地方。到達佛陀那裡后，他頂禮佛足，然後退坐在一旁，說道：『瞿曇！我以前曾從一位年老的資深藝人那裡聽說：『在表演的場所，佈置好各種道具，成千上萬的人都來觀看，彈琴唱歌，敲鼓奏樂，各種嬉笑玩樂。表演結束后，他們死後會轉生到光芒照耀的天界。』這種說法是真的還是假的？』佛陀告訴他：『停止！停止！你現在不要問這件事。』當時，那個藝人領班第二次、第三次也這樣問，佛陀都沒有回答。 這時，如來對藝人領班說：『我現在問你，你隨意回答。如果有一個藝人，在表演的場所，佈置好各種道具，彈琴唱歌，敲鼓奏樂，因為這個緣故，成千上萬的人都聚集起來。這些人本來就被愛慾、嗔恚、愚癡所束縛，又更加造作放縱的事情，難道不是增加了他們的貪、嗔、癡嗎？譬如有人，被繩子捆綁，用水澆它，反而更加緊。這些人也是這樣，本來就被三毒所束縛，又在表演場所進行歌舞娛樂，只會增加他們的三毒，使其更加熾盛。藝人領班，你認為做這種事，死後能轉生到光芒照耀的天界，這是不可能的。如果有人認為在表演場所進行各種娛樂活動，死後能轉生到光芒照耀的天界，我說這個人是邪見。邪見的果報，會生在兩個地方，要麼墮入地獄，要麼墮入畜生道。』佛陀說完這些話后，那個藝人領班悲傷地哭泣起來。佛陀告訴藝人領班：『因為這個緣故，你三次請求，我都沒有為你解答。』 當時，藝人領班對佛陀說：『世尊！我今天不是因為聽了佛陀的話才哭泣，我是可憐那些歌舞藝人，他們愚昧無知，所作所為都不善。』
English version: At that time, in that city, there was a leader of performers, named 'Moving-Hair,' who went to where the Buddha was. Having arrived at the Buddha's place, he bowed his head to the ground at the Buddha's feet, then sat to one side and said, 'Gautama! I once heard from an old, experienced performer: 'In the performance arena, setting up various props, hundreds of thousands of people come to watch, playing the zither and singing, drumming and making music, all sorts of laughter and amusement. After the performance is over, upon death, they are reborn in a heaven of radiant light.' Is this saying true or false?' The Buddha told him, 'Stop! Stop! You should not ask about this matter now.' At that time, the leader of the performers asked a second and third time, and the Buddha did not answer. Then, the Tathagata said to the leader of the performers, 'I will ask you now, answer as you wish. If there is a performer, in the performance arena, setting up various props, playing the zither and singing, drumming and making music, and because of this, hundreds of thousands of people gather. These people are originally bound by desire, anger, and ignorance, and they further create acts of indulgence, wouldn't this increase their greed, anger, and ignorance? For example, if someone is bound by a rope, and you pour water on it, it becomes even tighter. These people are the same, originally bound by the three poisons, and then they engage in singing and dancing in the performance arena, it will only increase their three poisons, making them more intense. Leader of the performers, you think that doing this, upon death, one can be reborn in a heaven of radiant light, there is no such possibility. If someone thinks that by engaging in various entertainment activities in the performance arena, upon death, one can be reborn in a heaven of radiant light, I say that this person has wrong views. The result of wrong views is that one will be born in two places, either falling into hell or falling into the animal realm.' After the Buddha said this, the leader of the performers began to weep with sorrow. The Buddha told the leader of the performers, 'Because of this reason, you asked three times, and I did not answer you.' At that time, the leader of the performers said to the Buddha, 'World Honored One! I am not weeping today because I heard the Buddha's words, I pity those performers, they are ignorant and unwise, and what they do is not good.'
。彼于長夜，作如是見，于未來世，當受大苦，常被欺誑，為人所輕。若有伎人作如是言：『于伎場上作倡伎樂，命終生彼光照天。』者，如是之言名大妄語。若以此業，生光照天，無有是處。世尊！我從今日更不造彼如是惡業。」佛即告言：「汝今真實，于未來世，必生善處。」
爾時，伎主及諸比丘聞佛所說，歡喜奉行。
（一二三）
如是我聞：
一時，佛在王舍城迦蘭陀竹林。時，彼城中有善鬥將，為聚落主，往詣佛所，頂禮佛足，問訊已訖，在一面坐。白佛言：「世尊！我于昔者，曾從宿舊耆老邊聞：『若欲戰時，要當莊嚴所持器仗，牢自防護，勇猛直進，無有怯弱，能破前敵，傷殺物命，使余軍眾皆悉退散。作是事已，命終得生箭莊嚴天。』」彼時鬥將作如是問，佛告之曰：「止！不須說。汝於今者，所問義趣，甚為不善。」第二第三，亦如是問。
佛復告言：「汝已慇勤三問於我，汝若能受，當爲汝說。諸有戰者，牢自莊嚴，善知斗術，最為陣首，勇猛前進。如是戰將，豈不作意方便，欲得傷害彼諸軍眾，作是念言：『云何當繫縛于彼、傷害於彼，令其壞盡。』寧可不生如是念耶？戰將！汝于眾生所起三邪惡業。何等名為三邪惡業？所謂即是身口意也
現代漢語譯本：他長夜裡這樣想，在未來的世間，將要遭受巨大的痛苦，常常被欺騙，被人輕視。如果有藝人這樣說：『在戲臺上表演歌舞，死後會生到光照天。』這樣的話叫做大妄語。如果憑藉這種行為，能生到光照天，那是沒有道理的。世尊！我從今天起再也不做那樣的惡業了。」佛陀就告訴他說：「你現在說的是真實的，在未來的世間，必定會生到善處。」 當時，伎主和各位比丘聽了佛陀所說，歡喜地奉行。 （一二三） 我是這樣聽說的： 一時，佛陀在王舍城的迦蘭陀竹林。當時，那個城裡有一個善於戰鬥的將領，是聚落的首領，他前往佛陀那裡，頂禮佛足，問候完畢，在一旁坐下。他向佛陀說道：「世尊！我以前曾經從年長的老人那裡聽說：『如果想要戰鬥，一定要裝飾好所持的武器，牢固地保護自己，勇敢地向前沖，不要膽怯，能夠擊破前面的敵人，傷害殺戮生命，使其他的軍隊都退散。做了這些事後，死後可以生到箭莊嚴天。』」當時，這位將領這樣問，佛陀告訴他說：「停止！不必說了。你現在所問的意義，非常不好。」他第二次、第三次，也這樣問。 佛陀又告訴他說：「你已經慇勤地問了我三次，如果你能接受，我就為你解說。那些戰鬥的人，牢固地裝飾自己，精通戰鬥的技巧，站在隊伍的最前面，勇敢地前進。這樣的將領，難道不會有意地想方設法，想要傷害那些軍隊，這樣想：『怎樣才能捆綁他們、傷害他們，讓他們徹底毀滅。』難道不會產生這樣的想法嗎？將領！你對眾生起了三種邪惡的業。哪三種叫做邪惡的業呢？就是身、口、意。」
English version: He thought thus throughout the long night, 'In future lives, I will suffer great pain, constantly be deceived, and be looked down upon by others. If there is a performer who says, 'By performing songs and dances on the stage, one will be reborn in the Heaven of Radiant Light after death,' such words are called great lies. If by such actions, one could be reborn in the Heaven of Radiant Light, there is no such possibility. World-Honored One! From today onwards, I will no longer commit such evil deeds.' The Buddha then told him, 'What you say now is true, and in future lives, you will surely be reborn in a good place.' At that time, the chief performer and the monks, having heard what the Buddha said, joyfully practiced it. (123) Thus have I heard: At one time, the Buddha was in the Karanda Bamboo Grove in Rajagriha. At that time, in that city, there was a general skilled in battle, who was the leader of a settlement. He went to the Buddha, bowed at his feet, greeted him, and sat down to one side. He said to the Buddha, 'World-Honored One! In the past, I heard from old elders, 'If one wants to fight, one must adorn the weapons one holds, protect oneself firmly, advance bravely, without fear, be able to break through the enemy in front, injure and kill lives, and cause the rest of the army to scatter. After doing these things, one will be reborn in the Heaven of Arrow Adornment after death.'' At that time, the general asked this question, and the Buddha told him, 'Stop! There is no need to speak. The meaning of what you ask now is very bad.' He asked a second and third time, in the same way. The Buddha again told him, 'You have earnestly asked me three times. If you can accept it, I will explain it to you. Those who fight, firmly adorn themselves, are skilled in the art of battle, stand at the forefront of the formation, and advance bravely. Such a general, would he not intentionally devise ways to harm those armies, thinking, 'How can I bind them, harm them, and cause them to be completely destroyed?' Would such thoughts not arise? General! You have created three evil karmas towards sentient beings. What are these three evil karmas called? They are the actions of body, speech, and mind.'
。若以如是三不善業，身壞命終，得生天者，無有是處。戰將！汝今若如是見者，即是邪見。邪見之業必生二處，或在地獄，或墮畜生。」爾時，鬥將聞佛語已，悲泣流淚。佛復告曰：「我以是故，三請不說。今為汝說，何故涕泣？」
時，彼鬥將白佛言：「世尊！我不為聞是說故，而生悲惱；憐愍諸鬥戰者，長夜愚闇，嬰孩無智，所作不善，常為此事，于未來世，當受大苦。如是惡業，而實不得生於天中。若以此業，而生彼箭莊嚴天者，實無是處。世尊！我從今更不作于如是邪見。」佛即贊言：「善哉！善哉！汝所說者，甚為希有。」
爾時，鬥將聞佛所說，頂禮還去。
（一二四）
如是我聞：
一時，佛在王舍城迦蘭陀竹林。爾時，善調馬師聚落主往詣佛所，頂禮佛足，在一面坐。佛告調馬師曰：「以幾因緣，令馬得調？」
馬師言：「瞿曇！以三事故，能令馬調：一者、一向須濡。二者、一向須粗。三者、亦濡亦粗。」
佛語之言：「若斯三事不能調者，復當云何？」
馬師對曰：「打令命終。」馬師即言：「瞿曇！汝為無上調御之師，調丈夫時，以幾事調？」
佛言：「我亦以三事調御：一、須濡語。二者、粗語。三者、不濡不粗，而得調伏
現代漢語譯本：如果以這三種不善的行為，身死命終后還能生到天界，這是不可能的。戰將啊！你如果這樣認為，那就是邪見。邪見的行為必定導致兩種結果，要麼墮入地獄，要麼淪為畜生道。』當時，這位戰將聽了佛的話，悲傷地哭泣起來。佛又說：『我因此三次不願說。現在為你說了，你為何哭泣？』 當時，這位戰將對佛說：『世尊！我不是因為聽到這些話而感到悲傷；我是憐憫那些戰鬥的人，他們長久處於愚昧黑暗之中，像嬰孩一樣沒有智慧，所做都是不善的事情，常常做這些事，在未來世將要遭受巨大的痛苦。像這樣的惡業，實際上不可能生到天界。如果憑藉這樣的惡業，還能生到那些箭矢裝飾的天界，那是不可能的。世尊！我從今以後再也不會有這樣的邪見了。』佛立即讚歎說：『好啊！好啊！你所說的，非常難得。』 當時，這位戰將聽了佛所說，頂禮后離開了。 （一二四） 我是這樣聽說的： 一時，佛在王舍城的迦蘭陀竹林。當時，善於調馬的聚落首領來到佛的住所，頂禮佛足，在一旁坐下。佛對調馬師說：『用幾種方法，才能讓馬被調馴？』 馬師說：『瞿曇！用三種方法，就能讓馬被調馴：第一，完全用柔軟的方式。第二，完全用粗暴的方式。第三，既用柔軟的方式也用粗暴的方式。』 佛說：『如果這三種方法都不能調馴，那又該怎麼辦呢？』 馬師回答說：『就打到它死。』馬師接著說：『瞿曇！您是無上的調御之師，您調馴人的時候，用幾種方法調馴呢？』 佛說：『我也是用三種方法調御：第一，用柔和的語言。第二，用粗暴的語言。第三，不用柔和也不用粗暴的語言，就能調伏。』
English version: 'If, with these three unwholesome actions, one were to be reborn in heaven after the body breaks and life ends, there is no such possibility. Warrior! If you hold such a view, it is a wrong view. The actions of wrong view will certainly lead to two places, either in hell or in the animal realm.' At that time, the warrior, having heard the Buddha's words, wept with sorrow. The Buddha then said, 'For this reason, I thrice refrained from speaking. Now that I have spoken to you, why do you weep?' At that time, the warrior said to the Buddha, 'World Honored One! I am not saddened because of hearing these words; I pity those who engage in battle, who are in darkness of ignorance for a long time, like infants without wisdom, doing unwholesome deeds, constantly doing these things, and in the future will suffer great pain. Such evil actions cannot actually lead to rebirth in heaven. If with such actions, one could be reborn in those heavens adorned with arrows, there is no such possibility. World Honored One! From now on, I will no longer hold such wrong views.' The Buddha immediately praised him, saying, 'Excellent! Excellent! What you have said is very rare.' At that time, the warrior, having heard what the Buddha said, bowed and departed. (124) Thus have I heard: At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha. At that time, the head of the village, who was skilled in training horses, went to the Buddha's place, bowed at the Buddha's feet, and sat down to one side. The Buddha said to the horse trainer, 'By what means can a horse be trained?' The horse trainer said, 'Gautama! By three means can a horse be trained: first, by being completely gentle; second, by being completely harsh; third, by being both gentle and harsh.' The Buddha said, 'If these three means cannot train it, what then?' The horse trainer replied, 'Then it is beaten to death.' The horse trainer then said, 'Gautama! You are the supreme trainer of men. When you train men, by what means do you train them?' The Buddha said, 'I also train by three means: first, by gentle words; second, by harsh words; third, by words that are neither gentle nor harsh, and thus they are tamed.'
。云何名為一向須濡？如佛告比丘：『汝若修三業善者，獲善果報，此是天，此是人。』是名一向以濡而得調伏。云何名粗？如說三惡道，此是身口意業造惡果報。云何名為粗而濡？說身口意有諸善業，得生人天，此是身口意善所獲果報；亦說身口意有諸惡業，當墮三塗，斯亦身口意所獲果報。是則名為亦粗亦濡，而調眾生。」
馬師白佛：「若以此三不調伏者，當云何調？」
佛告之曰：「與其切言，若不調者，深加毀害。」
馬師對曰：「今汝沙門常說不殺，云何言害？」
佛言：「馬師！如是！如是！言如來者，實不應殺，所不應作。如來世尊以此三事用調眾生，若不調者，終不與語，亦不教詔，亦不指授。」佛告馬師：「于汝意云何？如來若不教授，設不與語，設不指授，如是者則名毀害，是真毀害。」
馬師對曰：「實爾！瞿曇。如來若當不與其語，不教授法，實成毀害，甚於世害。」馬師復言：「瞿曇！我自今已后，當斷毀害，更不造惡。」
佛即贊言：「馬師！如汝所說，實為真正。」
爾時，馬師聞佛所說，歡喜頂禮而去。
（一二五）
如是我聞：
一時，佛在王舍城迦蘭陀竹林
{ "translations": [ "現代漢語譯本：什麼是叫做『一向須濡』呢？就像佛陀告訴比丘：『如果你們修習身、口、意三業的善行，就能獲得善的果報，這會使你們投生到天界或人間。』這叫做一向用柔和的方式來調伏眾生。什麼是叫做『粗』呢？就像說三惡道，這是身、口、意三業造作惡行所得到的果報。什麼是叫做『粗而濡』呢？就是說身、口、意有各種善業，能夠投生到人間或天界，這是身、口、意善行所獲得的果報；也說身、口、意有各種惡業，會墮入三惡道，這也是身、口、意惡行所獲得的果報。這就叫做既用粗暴也用柔和的方式來調伏眾生。」， "馬師問佛：『如果用這三種方式都不能調伏，那該如何調伏呢？』", "佛陀告訴他：『要嚴厲地責備他，如果還不聽從，就進一步加以懲罰。』", "馬師反駁說：『現在你們沙門常常說不殺生，為什麼又說要懲罰呢？』", "佛陀說：『馬師，你說得對！你說得對！如來確實不應該殺生，不應該做任何惡事。如來世尊用這三種方式來調伏眾生，如果還是不能調伏，最終就不會再和他說話，也不會教導他，也不會指引他。』佛陀告訴馬師：『你覺得怎麼樣？如來如果不教導，不和他說話，不指引他，這樣就叫做懲罰，這才是真正的懲罰。』", "馬師回答說：『確實如此，瞿曇。如來如果不和他說話，不教導他佛法，這確實是懲罰，而且比世俗的懲罰更嚴重。』馬師又說：『瞿曇，我從今以後，要斷絕懲罰的行為，不再造作惡業。』", "佛陀立刻讚許說：『馬師，你所說的，確實是正確的。』", "當時，馬師聽了佛陀所說，歡喜地頂禮佛陀，然後離開了。", "（一二五）", "我是這樣聽說的：", "一時，佛陀在王舍城的迦蘭陀竹林。" ], "english_translations": [ "English version: What is called 『always using gentleness』? It is like when the Buddha told the monks: 『If you cultivate good deeds with your body, speech, and mind, you will obtain good karmic results, which will lead you to be born in the heavens or as a human.』 This is called always using gentleness to tame beings. What is called 『harsh』? It is like speaking of the three evil realms, which are the karmic results of evil deeds done with body, speech, and mind. What is called 『both harsh and gentle』? It is when it is said that if the body, speech, and mind have good deeds, one will be born in the human or heavenly realms, which are the karmic results of good deeds done with body, speech, and mind; it is also said that if the body, speech, and mind have evil deeds, one will fall into the three evil realms, which are also the karmic results of evil deeds done with body, speech, and mind. This is called using both harshness and gentleness to tame beings.", "Master Ma asked the Buddha: 『If these three methods cannot tame them, how should they be tamed?』", "The Buddha told him: 『Rebuke them severely, and if they still do not listen, then further punish them.』", "Master Ma retorted: 『Now you monks always say not to kill, why do you say to punish?』", "The Buddha said: 『Master Ma, you are right! You are right! The Tathagata should indeed not kill, and should not do any evil deeds. The Tathagata uses these three methods to tame beings, and if they still cannot be tamed, then ultimately he will not speak to them, nor teach them, nor guide them.』 The Buddha told Master Ma: 『What do you think? If the Tathagata does not teach, does not speak to them, does not guide them, this is called punishment, and this is true punishment.』", "Master Ma replied: 『Indeed, Gautama. If the Tathagata does not speak to them, does not teach them the Dharma, this is indeed punishment, and it is more severe than worldly punishment.』 Master Ma also said: 『Gautama, from now on, I will cease the act of punishment and no longer commit evil deeds.』", "The Buddha immediately praised him, saying: 『Master Ma, what you have said is indeed correct.』", "At that time, Master Ma, having heard what the Buddha said, joyfully bowed to the Buddha and then left.", "(125)", "Thus have I heard:", "At one time, the Buddha was in the Karanda Bamboo Grove in Rajagriha." ] }
。時，聚落主名曰惡性，往詣佛所，頂禮佛足，在一面坐。即白佛言：「世尊！如世有人無所修集，惱觸於他，作惱觸語。是故諸人，咸稱其人，名為極惡。」
佛告聚落主：「設有一人，惱觸于彼，作惱害語，出惱語故，令他瞋忿，以是之故，名為惡性。不修正見、正業、正語、正命、正念、正方便、正志、正定，不修正定故，惱觸于彼。以惱觸故，極生瞋忿。以瞋忿故，出瞋忿語。出瞋語故，名為惡性。」
時，村主言：「希有瞿曇！實如所言，以惱觸故，實名惡性。我以不修正見故，為彼觸惱。以惱觸故，稱我惡性。一切世人咸皆稱我，以為惡性，從是已來，名為惡性。」村主復言：「瞿曇！云何得不惱觸？」
「無惱觸故，得無惱語。雖復為彼之所惱觸，不惱於他。雖復為彼之所惱語，而不惱語以惱于彼。雖為他惱，不生心惱。以不惱故，世人咸稱能忍善者，亦復于彼生忍善想。若如是者，能修正見。修正見故，正業、正語、正命、正志、正方便、正定、正念。修正定故，為他所觸，而不生惱。不生惱故，名為忍善。」
村主言：「希有瞿曇！所說甚善。實如所言，我以不修正見故，為他所惱。為他惱故，出惱觸言，是以世人，稱我惡性，皆生惡想，故名惡性
現代漢語譯本：當時，一個名叫惡性的聚落首領來到佛陀所在的地方，向佛陀頂禮，然後在一旁坐下。他向佛陀說道：『世尊！如果世間有人不修習善行，冒犯他人，說冒犯的話。因此，人們都稱這個人是極惡之人。』 佛陀告訴聚落首領：『如果有人冒犯他人，說傷害的話，因為說了冒犯的話，使他人憤怒，因此被稱為惡性。他不修習正見、正業、正語、正命、正念、正方便、正志、正定，因為不修習正定，所以冒犯他人。因為冒犯，就極度產生憤怒。因為憤怒，就說出憤怒的話。因為說出憤怒的話，所以被稱為惡性。』 當時，村長說道：『稀有啊，瞿曇！確實如您所說，因為冒犯，確實被稱為惡性。我因為不修習正見，所以被他人冒犯。因為被冒犯，所以被稱為惡性。所有世人都稱我為惡性，從那時起，我就被稱為惡性。』村長又說道：『瞿曇！如何才能不冒犯他人呢？』 『不冒犯他人，就不會說冒犯的話。即使被他人冒犯，也不冒犯他人。即使被他人說冒犯的話，也不說冒犯的話去冒犯他人。即使被他人冒犯，也不生起內心的煩惱。因為不煩惱，世人都稱讚他為能忍耐的善人，也對他產生忍耐的善念。如果這樣，就能修習正見。修習正見，就能修習正業、正語、正命、正志、正方便、正定、正念。修習正定，即使被他人冒犯，也不會產生煩惱。不產生煩惱，就稱為能忍耐的善人。』 村長說道：『稀有啊，瞿曇！您說得太好了。確實如您所說，我因為不修習正見，所以被他人冒犯。因為被他人冒犯，所以說出冒犯的話，因此世人都稱我為惡性，都產生惡念，所以被稱為惡性。』
English version: At that time, a village chief named 'Evil Nature' came to where the Buddha was, bowed at the Buddha's feet, and sat to one side. He said to the Buddha, 'Venerable One! If there is someone in the world who does not cultivate good deeds, offends others, and speaks offensive words. Therefore, people all call this person extremely evil.' The Buddha told the village chief, 'If someone offends another, speaks harmful words, and because of speaking offensive words, causes others to become angry, they are therefore called 'Evil Nature'. They do not cultivate right view, right action, right speech, right livelihood, right mindfulness, right effort, right intention, and right concentration. Because they do not cultivate right concentration, they offend others. Because of the offense, they generate extreme anger. Because of anger, they speak angry words. Because of speaking angry words, they are called 'Evil Nature'.' At that time, the village chief said, 'Rare is it, Gotama! It is indeed as you say, because of offense, one is indeed called 'Evil Nature'. Because I do not cultivate right view, I am offended by others. Because I am offended, I am called 'Evil Nature'. All the people in the world call me 'Evil Nature', and from that time on, I have been called 'Evil Nature'.' The village chief further said, 'Gotama! How can one not offend others?' 'By not offending others, one will not speak offensive words. Even if one is offended by others, one does not offend others. Even if one is spoken to with offensive words, one does not speak offensive words to offend others. Even if one is offended by others, one does not generate inner affliction. Because of not being afflicted, people all praise them as a good person who can endure, and they also generate the thought of enduring goodness towards them. If it is like this, one can cultivate right view. By cultivating right view, one can cultivate right action, right speech, right livelihood, right intention, right effort, right concentration, and right mindfulness. By cultivating right concentration, even if one is offended by others, one will not generate affliction. Not generating affliction is called a good person who can endure.' The village chief said, 'Rare is it, Gotama! What you have said is very good. It is indeed as you say, because I do not cultivate right view, I am offended by others. Because I am offended by others, I speak offensive words, therefore the people of the world call me 'Evil Nature', and they all generate evil thoughts, therefore I am called 'Evil Nature'.'
。不修八正道故，為他所觸，出惱觸語，遂至瞋忿。有是想故，世人稱我，以為惡性。」
村主言：「瞿曇！我從今已后，如是惡性，卒暴、我慢、兇險，我當捨棄。」
佛贊之曰：「汝若如是，實為甚善。」
時，彼村主聞佛所說，歡喜頂禮而去。
（一二六）
爾時，有聚落主名如意珠頂發，往詣佛所，頂禮佛足，在一面坐，即白佛言：「世尊！我于往日在王宮殿，與諸輔相共一處坐，群臣眷屬詳議講論，所謂作沙門者，為得捉于錢寶，以不得捉金不？時，彼眾中有一人言：『縱令捉者，竟有何過？應當得捉。』有一人言：『不應得捉。沙門釋子不捉金寶。』世尊！如是二語，為得名為稱法而說，為不稱說？若作斯語，非為毀佛，非過言耶？為是佛說，為非是乎？」
佛告聚落主：「若作是說，斯名謗我，為不稱說，名為過說。然我所說，實不同彼。何以故？為比丘者，沙門釋子，法不應捉金等錢寶。若捉金等錢寶，彼非沙門釋子之法，佛之教法轉勝端嚴。佛如是說，為比丘者，不應捉于金等錢寶，設有捉者，非沙門法。」
村主言：「我于彼時，于大眾中，亦作是說，沙門釋子實不應捉金等錢寶，若有捉者，宜應自恣放逸五欲。」時，彼村主聞佛所說，頂禮而去
『因為不修習八正道，所以會被外境觸動，產生惱怒的言語，最終導致嗔恨和忿怒。因為有這樣的想法，世人就說我本性惡劣。』 村長說：『瞿曇！我從今以後，對於這種惡劣的本性，暴躁、傲慢、兇險，我應當捨棄。』 佛陀讚許道：『你如果能這樣做，實在是太好了。』 當時，那位村長聽了佛陀所說，歡喜地頂禮佛陀后離開了。 當時，有一位名叫如意珠頂發的聚落首領，來到佛陀所在的地方，頂禮佛足，在一旁坐下，然後對佛陀說：『世尊！我過去在王宮裡，和各位輔佐大臣一起坐著，群臣眷屬詳細地討論，關於做沙門的人，是否可以拿取錢財寶物，或者說是否不應該拿取金錢？當時，他們之中有一個人說：『即使拿了，又有什麼過錯呢？應該可以拿。』另一個人說：『不應該拿。沙門釋子不應該拿金錢寶物。』世尊！像這樣的兩種說法，是符合佛法而說的，還是不符合佛法而說的呢？如果說這樣的話，是不是誹謗佛陀，是不是過分的言論呢？這是佛陀所說的，還是不是佛陀所說的呢？』 佛陀告訴聚落首領：『如果這樣說，這就是誹謗我，是不符合佛法而說的，是過分的言論。然而我所說的，確實和他們不同。為什麼呢？因為對於比丘來說，沙門釋子，按照佛法是不應該拿取金錢等財寶的。如果拿取金錢等財寶，那就不符合沙門釋子的佛法，佛陀的教法更加殊勝莊嚴。佛陀是這樣說的，對於比丘來說，不應該拿取金錢等財寶，如果有人拿取，那就不是沙門的行為。』 村長說：『我當時在眾人之中，也是這樣說的，沙門釋子確實不應該拿取金錢等財寶，如果有人拿取，就應該放縱自己的慾望。』當時，那位村長聽了佛陀所說，頂禮佛陀后離開了。
'Because I do not cultivate the Eightfold Path, I am touched by external things, and produce words of annoyance, eventually leading to anger and resentment. Because of this thought, people call me evil by nature.' The village chief said, 'Gautama! From now on, I shall abandon this evil nature, this impetuosity, arrogance, and dangerousness.' The Buddha praised him, saying, 'If you do so, it is indeed very good.' At that time, the village chief, having heard what the Buddha said, joyfully bowed to the Buddha and departed. At that time, there was a village leader named Ruyi Zhu Dingfa, who went to where the Buddha was, bowed at the Buddha's feet, sat to one side, and then said to the Buddha, 'World Honored One! In the past, in the royal palace, I sat with the various ministers, and the court officials discussed in detail the matter of those who become ascetics, whether they should take money and treasures, or whether they should not take gold? At that time, one of them said, 'Even if they take it, what is the fault? They should be able to take it.' Another person said, 'They should not take it. The disciples of the Shramana should not take gold and treasures.' World Honored One! Are these two statements in accordance with the Dharma, or not in accordance with the Dharma? If such words are spoken, is it not slandering the Buddha, is it not excessive speech? Is this what the Buddha said, or is it not what the Buddha said?' The Buddha told the village leader, 'If one says this, it is slandering me, it is not in accordance with the Dharma, it is excessive speech. However, what I say is indeed different from them. Why? Because for a bhikkhu, a disciple of the Shramana, according to the Dharma, they should not take money and other treasures. If they take money and other treasures, then it is not in accordance with the Dharma of the disciples of the Shramana, the Buddha's teachings are more excellent and dignified. The Buddha said this, for a bhikkhu, they should not take money and other treasures, if someone takes them, then it is not the behavior of a Shramana.' The village chief said, 'At that time, among the crowd, I also said this, the disciples of the Shramana should indeed not take money and other treasures, if someone takes them, they should indulge their desires.' At that time, the village chief, having heard what the Buddha said, bowed to the Buddha and departed.
。
當於爾時，阿難比丘侍立佛側，以扇扇佛。佛告阿難曰：「汝可召諸比丘依此王舍城而住止者，盡集講堂。」爾時，阿難奉佛教已，如佛所命，敕諸比丘，盡集講堂。時，諸比丘各來集已，阿難詣佛，頂禮佛足，在一面坐。白佛言：「世尊！諸比丘僧依王舍城迦蘭陀竹林者，皆來集在講堂之中，唯愿世尊宜知是時。」
爾時，世尊即往講堂，于眾僧前敷座而坐。佛告比丘：「有如意珠頂發聚落主來至我所，頂禮我已，而作是言：『我于往日，在王宮殿，與諸輔相共議講論沙門之法，為應捉持金等錢寶，為不捉耶？時，彼眾中有一人言：「假令沙門捉持錢寶及金銀等，有何過咎？但捉無苦。」復有人言：「沙門之法，法不應捉金等錢寶。」如斯二人，其語不同，此二人言，何者稱法？』我即答言：『沙門釋子不應捉持金等錢寶。』時，聚落主而作是言：『我于昔時，于彼眾中，亦作是語，如斯沙門，得捉金等及以錢寶，亦應恣令受於五欲。』時，彼村主聞我所說，歡喜而去。」
佛告諸比丘：「汝等當知，彼如意珠頂發聚落主于眾人前作師子吼言：『沙門法不應受取金銀錢寶。』汝諸比丘從今已后，若有所須，欲捉之者，當作草木及捉糞想，寧捉糞穢，不捉寶物
現代漢語譯本 當時，阿難比丘侍立在佛陀身旁，用扇子為佛陀扇風。佛陀告訴阿難說：『你可以召集所有住在王舍城的比丘，都到講堂集合。』當時，阿難接受佛陀的教誨后，按照佛陀的命令，告知所有比丘，都到講堂集合。當時，各位比丘都來到講堂集合后，阿難來到佛陀面前，頂禮佛足，在一旁坐下。他稟告佛陀說：『世尊！住在王舍城迦蘭陀竹林的比丘僧眾，都已經來到講堂集合，唯愿世尊知道現在是時候了。』 當時，世尊就前往講堂，在僧眾面前鋪設座位坐下。佛陀告訴比丘們說：『有一個名叫如意珠頂發的聚落首領來到我這裡，頂禮我之後，這樣說道：『我過去在王宮裡，和各位輔佐大臣一起討論沙門（修行人）的戒律，討論他們是否應該持有金錢財寶。當時，他們之中有一個人說：「即使沙門持有金錢財寶，又有什麼過錯呢？只要持有，沒有痛苦。」另一個人說：「沙門的戒律，是不應該持有金錢財寶的。」這兩個人，說法不同，這兩個人的說法，哪一個符合佛法呢？』我當時回答說：『沙門釋子不應該持有金錢財寶。』當時，聚落首領這樣說道：『我過去在他們之中，也是這樣說的，像這樣的沙門，如果可以持有金錢財寶，也應該讓他們隨意享受五欲。』當時，那位村長聽了我的話，歡喜地離開了。』 佛陀告訴各位比丘說：『你們應當知道，那位如意珠頂發的聚落首領在眾人面前像獅子吼一樣地說：『沙門的戒律不應該接受金銀財寶。』你們各位比丘從今以後，如果有所需要，想要拿取金錢財寶，應當把它當作草木或者糞便一樣看待，寧願拿取糞便污穢之物，也不要拿取寶物。』
English version At that time, the bhikkhu Ananda was standing beside the Buddha, fanning him with a fan. The Buddha said to Ananda, 'You may summon all the bhikkhus who dwell in Rajagriha to assemble in the lecture hall.' Then, Ananda, having received the Buddha's teaching, as the Buddha commanded, instructed all the bhikkhus to assemble in the lecture hall. When all the bhikkhus had gathered, Ananda went to the Buddha, bowed at his feet, and sat to one side. He said to the Buddha, 'Venerable Sir, the Sangha of bhikkhus dwelling in the Karanda Bamboo Grove in Rajagriha have all assembled in the lecture hall. May the Venerable One know that it is time.' Then, the World Honored One went to the lecture hall, spread out a seat in front of the Sangha, and sat down. The Buddha said to the bhikkhus, 'A village chief named As-You-Wish-Jewel-Top-Knot came to me, bowed to me, and said, 'In the past, in the royal palace, I discussed with the ministers the rules of the shramanas (ascetics), whether they should hold gold and silver treasures. At that time, one of them said, 「Even if the shramanas hold money and treasures, what is the fault? As long as they hold it, there is no suffering.」 Another person said, 「The rules of the shramanas do not allow them to hold money and treasures.」 These two people, their words are different. Which of these two people's words are in accordance with the Dharma?」 I then answered, 「The shramanas, the disciples of the Shakya clan, should not hold money and treasures.」 At that time, the village chief said, 「In the past, among them, I also said this, that such shramanas, if they can hold money and treasures, should also be allowed to enjoy the five desires.」 Then, that village chief, having heard what I said, happily left.' The Buddha said to the bhikkhus, 'You should know that the village chief As-You-Wish-Jewel-Top-Knot, in front of the crowd, roared like a lion, saying, 「The rules of the shramanas do not allow them to accept gold and silver treasures.」 You bhikkhus, from now on, if you have any needs, if you want to take money and treasures, you should regard them as grass or dung. You would rather take dung and filth than take treasures.'
。」
時，諸比丘聞佛所說，歡喜頂禮而去。
（一二七）
如是我聞：
一時，佛在瞻波國竭城祇池岸。時，聚落主號王頂發，來詣佛所，頂禮尊足，在一面坐。佛告之曰：「此世間中，多有眾生依二種法：一貪慾樂，二名習於無益。身事非聖之法，徒受無益損減。習於欲樂，是名下賤係累之法。受欲樂者，凡有三種。云何為三？一者、聚非法財，殘害物命，自樂己身，而為己身作正樂因，此亦不名供養父母，亦不名與妻子及其僮僕，亦非親友、知識、眷屬、輔弼己者，亦復不名為供養供給沙門、婆羅門，諸福田等。若如是者，不修上道，不作樂因，不得樂報，是名第一欲樂。設受欲樂，或時如法，或不如法，或為殘害，或不殘害，以樂己身，安樂父母、妻子、僮僕、親友、眷屬、輔弼己者，悉皆供養供給，與正安樂，然不施與沙門、婆羅門，及諸福田，亦復不修正道，不作樂因，不求樂報，不作生天因緣，是名第二欲樂。」
佛復告聚落主：「若有集於財寶，如法而聚，而為殘害，以如法故，不造殘惡故，修自己身，正受其樂，亦名正理供養父母，及與妻子、僮僕、親友、眷屬、輔成己者，皆名正與安樂，正事給養
現代漢語譯本 當時，眾比丘聽聞佛陀所說，歡喜地頂禮佛陀后離去。
（一二七）
我是這樣聽說的：
一時，佛陀在瞻波國竭城的祇池岸邊。當時，有個聚落主名叫王頂發，來到佛陀所在的地方，頂禮佛足后，在一旁坐下。佛陀告訴他說：『這世間上，多數眾生依賴兩種法：一是貪圖享樂，二是習慣於無益之事。他們所做的事情不符合聖法，徒勞地遭受無益的損害。習慣於享樂，這被稱為是束縛的法。享受欲樂的人，大致有三種。哪三種呢？第一種是，聚集非法之財，殘害其他生命，自己享樂，並認為這是為自己創造快樂的原因，但這不算是供養父母，也不算是給予妻子、兒女和僕人，也不是給予親友、熟人、眷屬和輔佐自己的人，更不算是供養沙門、婆羅門等福田。如果這樣，就不修習上道，不創造快樂的原因，得不到快樂的果報，這是第一種欲樂。第二種是，即使享受欲樂，有時如法，有時不如法，有時殘害，有時不殘害，自己享樂，也讓父母、妻子、兒女、僕人、親友、眷屬和輔佐自己的人都得到安樂，並供養他們，給予他們正當的安樂，但不佈施給沙門、婆羅門以及其他福田，也不修習正道，不創造快樂的原因，不求快樂的果報，不創造昇天的因緣，這是第二種欲樂。』
佛陀又告訴聚落主：『如果有人積聚財富，如法地積聚，但爲了享樂而殘害其他生命，因為如法，所以不造作殘惡，修養自身，正當享受快樂，也算是正當供養父母，以及給予妻子、兒女、僕人、親友、眷屬和輔佐自己的人，都算是正當給予安樂，正當供養。'
English version Then, the monks, having heard what the Buddha had said, rejoiced, bowed their heads in reverence, and departed.
(One hundred and twenty-seven)
Thus have I heard:
At one time, the Buddha was in the country of Champa, on the bank of the Gichi Pond in the city of Kaja. At that time, a village chief named Wang Dingfa came to where the Buddha was, bowed his head in reverence at the Buddha's feet, and sat to one side. The Buddha said to him, 'In this world, many beings rely on two kinds of practices: one is the pleasure of desire, and the other is the habit of doing what is useless. Their actions are not in accordance with the holy Dharma, and they suffer useless harm in vain. Being accustomed to pleasure is called the law of bondage. Those who enjoy sensual pleasures are generally of three kinds. What are the three? The first is to accumulate illegal wealth, harm other lives, enjoy themselves, and consider this to be the cause of their own happiness, but this is not considered to be supporting parents, nor is it considered to be giving to wives, children, and servants, nor is it giving to relatives, acquaintances, dependents, and those who assist them, nor is it considered to be supporting the monks, Brahmins, and other fields of merit. If this is the case, they do not cultivate the higher path, do not create the cause of happiness, and do not receive the reward of happiness. This is the first kind of sensual pleasure. The second kind is that even if they enjoy sensual pleasures, sometimes lawfully, sometimes unlawfully, sometimes harming, sometimes not harming, they enjoy themselves, and also allow their parents, wives, children, servants, relatives, dependents, and those who assist them to have peace and happiness, and support them, giving them proper peace and happiness, but they do not give to monks, Brahmins, and other fields of merit, nor do they cultivate the right path, do not create the cause of happiness, do not seek the reward of happiness, and do not create the conditions for being born in heaven. This is the second kind of sensual pleasure.'
The Buddha again said to the village chief, 'If someone accumulates wealth, accumulates it lawfully, but harms other lives for the sake of enjoyment, because it is lawful, they do not commit evil, cultivate themselves, and properly enjoy happiness, it is also considered proper to support parents, and to give to wives, children, servants, relatives, dependents, and those who assist them, all of which are considered proper to give peace and happiness, and proper support.'
。時時供養沙門、婆羅門，修立福田，修于上道，種於樂因，求樂果報，作生天因緣，是名第三受于欲樂。我今為諸受欲樂者，皆悉同說。設受欲樂，我說下賤。設受欲樂，我說為中。設受欲樂，我說為上。何者下賤？非法聚財，又不非法聚財，自樂己身，而為己身作正樂因，此亦不供養，亦不名與妻子、僮僕、親友、眷屬，亦不隨時供養沙門、婆羅門諸福田等，不修上道，不作樂因，不得樂報，不作生天因緣，是名為下。何等名中？設受欲樂，或時如法，或不如法，或為殘害，以自樂身，亦復安樂父母、妻子、僮僕、親屬，乃至不作生天因緣，是名為中。云何名上？所謂如法聚財，不作殘害，身正受樂，正理供養父母及與妻子、僮僕、親友，乃至能作生天因緣，是名為上。
「何等無益三種苦身？所謂苦非聖法，無有義利，若有苦身，心已變壞。初犯禁戒，身心內外一切俱熱，追念此事，無時暫離。現在之世，不離煩熱，終不能得過人之法，是名初無益苦身法。若復有人，雖不犯戒，心亦不變，然複稱于身心二業，內外俱適，修學是事，現在之世，不離煩惱，終不能得過人之法，是名第二無益苦身
現代漢語譯本：時常供養僧侶、婆羅門，修立福田，修習上乘之道，種下快樂的因，追求快樂的果報，作為往生天界的因緣，這被稱為第三種享受慾望之樂。我現在為所有享受慾望之樂的人，都一併說明。假設享受慾望之樂，我說有下等。假設享受慾望之樂，我說有中等。假設享受慾望之樂，我說有上等。什麼是下等呢？用非法手段聚斂財富，或者不用非法手段聚斂財富，自己享樂，卻不為自己種下正當的快樂之因，也不供養，也不給妻子、僕人、親友、眷屬，也不時常供養僧侶、婆羅門等福田，不修習上乘之道，不種下快樂的因，得不到快樂的果報，不作為往生天界的因緣，這被稱為下等。什麼叫做中等呢？假設享受慾望之樂，有時如法，有時不如法，有時爲了殘害他人，以此來使自己享樂，也使父母、妻子、僕人、親屬安樂，甚至不作為往生天界的因緣，這被稱為中等。什麼叫做上等呢？就是用如法的方式聚斂財富，不殘害他人，自己正當享樂，用正當的道理供養父母以及妻子、僕人、親友，甚至能作為往生天界的因緣，這被稱為上等。 什麼是無益的三種苦身呢？就是說苦行不是聖法，沒有意義和利益，如果有苦行，心已經變壞。初犯禁戒，身心內外一切都感到熱惱，追憶此事，沒有片刻能夠放下。在現在的生活中，無法擺脫煩惱和熱惱，最終不能獲得超越常人的境界，這被稱為第一種無益的苦身法。如果有人，雖然沒有犯戒，心也沒有變壞，然而卻稱讚身心二業，內外都感到舒適，修習這些事情，在現在的生活中，無法擺脫煩惱，最終不能獲得超越常人的境界，這被稱為第二種無益的苦身法。
English version: Constantly making offerings to monks and Brahmins, cultivating fields of merit, practicing the superior path, planting the seeds of happiness, seeking the fruits of happiness, and creating the conditions for rebirth in heaven, this is called the third kind of enjoyment of sensual pleasures. I now explain this to all those who enjoy sensual pleasures. If one enjoys sensual pleasures, I say there is a lower kind. If one enjoys sensual pleasures, I say there is a middle kind. If one enjoys sensual pleasures, I say there is a superior kind. What is the lower kind? Accumulating wealth through illegal means, or not through illegal means, indulging oneself, but not planting the proper seeds of happiness for oneself, not making offerings, not giving to one's wife, servants, relatives, and family, not constantly making offerings to monks, Brahmins, and other fields of merit, not practicing the superior path, not planting the seeds of happiness, not obtaining the fruits of happiness, and not creating the conditions for rebirth in heaven, this is called the lower kind. What is called the middle kind? If one enjoys sensual pleasures, sometimes lawfully, sometimes unlawfully, sometimes harming others, in order to indulge oneself, and also to make one's parents, wife, servants, and relatives happy, but not creating the conditions for rebirth in heaven, this is called the middle kind. What is called the superior kind? It is accumulating wealth in a lawful way, not harming others, indulging oneself properly, making offerings to parents, wife, servants, and relatives with proper reason, and even creating the conditions for rebirth in heaven, this is called the superior kind. What are the three kinds of unprofitable suffering of the body? It means that ascetic practices are not the holy Dharma, they have no meaning or benefit, and if there are ascetic practices, the mind has already deteriorated. Having initially violated the precepts, the body and mind are all hot and troubled, and recalling this matter, there is no moment to let go. In the present life, one cannot escape from vexation and heat, and ultimately cannot attain a state beyond ordinary people, this is called the first kind of unprofitable suffering of the body. If someone, although not violating the precepts, and the mind has not deteriorated, yet praises the actions of body and mind, and feels comfortable both internally and externally, and practices these things, in the present life, one cannot escape from vexation, and ultimately cannot attain a state beyond ordinary people, this is called the second kind of unprofitable suffering of the body.
。複次若更有人，雖不犯戒，心不變異，然複稱于身心二業，內外俱適，修念此事，現在之世，不離惱熱，有少增進過人之法，或得少智，或得見法，或少禪定，是名第三無益苦身。
「聚落主！我亦不說無益苦行都為一種，有一苦行名為下品，復有苦行名為中品，又有苦行名為上品。云何名下？初毀戒時，心已變壞，身心內外一切俱熱，追念此事，無時暫離，于現在世，不離煩惱，終不能得過人之法，是名為下。云何名中？若復有人，雖不犯戒，心亦不變，然複稱于身心二業，內外俱適，修學此事，于現在世，不離惱熱，亦不能得過人之法，是名為中。云何名上？若更有人，雖不犯戒，心不變異，然複稱于身心二業，內外俱適，修學此事，於今現在，不能永斷一切煩惱，有少增進過人之法，或得少智，或得見法，或觸禪樂，是名為上。
「為，聚落主！除是二邊，趣向于道，所謂三種欲樂，及以三種無益苦身，趣向中道。何等名為舍於三種欲樂之事，及以三種無益苦身，向中道耶？聚落主！貪染欲樂，惱害自身，亦惱害他，自他俱害，現集諸惡，于當來世，亦集諸惡。以此因緣，心煩悲憂，受諸苦惱
現代漢語譯本：再者，如果還有人，即使沒有觸犯戒律，心性也沒有改變，卻仍然執著于身心二方面的行為，認為內外都適宜，並修習這種觀念，那麼在當今世上，他仍然無法擺脫煩惱和焦躁，即使有少許超越常人的進步，或者獲得少許智慧，或者見到真理，或者獲得少許禪定，這也被稱為第三種無益的苦行。 『村長！我並不是說所有的無益苦行都是一樣的。有一種苦行稱為下品，還有一種苦行稱為中品，又有一種苦行稱為上品。什麼叫做下品呢？最初毀壞戒律時，心性已經變壞，身心內外一切都感到焦躁，追憶此事，沒有片刻能夠擺脫，在當今世上，無法擺脫煩惱，最終不能獲得超越常人的能力，這叫做下品。什麼叫做中品呢？如果還有人，即使沒有觸犯戒律，心性也沒有改變，卻仍然執著于身心二方面的行為，認為內外都適宜，並修習這種行為，那麼在當今世上，他仍然無法擺脫煩惱和焦躁，也不能獲得超越常人的能力，這叫做中品。什麼叫做上品呢？如果還有人，即使沒有觸犯戒律，心性也沒有改變，卻仍然執著于身心二方面的行為，認為內外都適宜，並修習這種行為，那麼在當今，他雖然不能永遠斷除一切煩惱，但會有少許超越常人的進步，或者獲得少許智慧，或者見到真理，或者體驗到禪定的快樂，這叫做上品。』 『村長！排除這兩種極端，趨向于正道，也就是捨棄三種欲樂和三種無益的苦行，趨向中道。什麼叫做捨棄三種欲樂和三種無益的苦行，趨向中道呢？村長！貪戀欲樂，會傷害自身，也會傷害他人，自他都受到傷害，現在就積累各種惡業，在未來世也會積累各種惡業。因為這個緣故，內心煩惱悲傷，遭受各種痛苦。』
English version: Furthermore, if there is someone who, even without breaking the precepts, and whose mind has not changed, yet still clings to the actions of both body and mind, considering both inner and outer to be suitable, and cultivates this idea, then in this present life, he still cannot escape from vexation and agitation. Even if there is a slight advancement beyond ordinary people, or he gains a little wisdom, or sees the truth, or obtains a little samadhi, this is also called the third kind of unprofitable asceticism. 'Village chief! I am not saying that all unprofitable ascetic practices are the same. There is one ascetic practice called inferior, another called intermediate, and yet another called superior. What is called inferior? When one initially breaks the precepts, the mind has already deteriorated, and both body and mind feel agitated. Recalling this, one cannot escape it for even a moment. In this present life, one cannot escape from vexation and ultimately cannot obtain abilities beyond ordinary people. This is called inferior. What is called intermediate? If there is someone who, even without breaking the precepts, and whose mind has not changed, yet still clings to the actions of both body and mind, considering both inner and outer to be suitable, and cultivates this practice, then in this present life, he still cannot escape from vexation and agitation, nor can he obtain abilities beyond ordinary people. This is called intermediate. What is called superior? If there is someone who, even without breaking the precepts, and whose mind has not changed, yet still clings to the actions of both body and mind, considering both inner and outer to be suitable, and cultivates this practice, then in this present life, although he cannot permanently cut off all vexations, he will have a slight advancement beyond ordinary people, or gain a little wisdom, or see the truth, or experience the joy of samadhi. This is called superior.' 'Village chief! Excluding these two extremes, one should move towards the right path, which means abandoning the three kinds of sensual pleasures and the three kinds of unprofitable asceticism, and moving towards the middle path. What is meant by abandoning the three kinds of sensual pleasures and the three kinds of unprofitable asceticism, and moving towards the middle path? Village chief! Being greedy for sensual pleasures will harm oneself, and will also harm others. Both self and others are harmed. One accumulates various evil deeds in the present, and will also accumulate various evil deeds in the future. Because of this, the mind is troubled and sorrowful, and one suffers various pains.'
。設盡欲結，亦無自苦，亦不苦他，亦復無有自他之苦，現在之世，不集諸苦，于未來世，亦復不集一切眾苦，以是義故，得現法樂，離眾惱熱，不擇時節，得近涅槃。于現在世，能得道果，智者自知，明瞭無滯，不隨他教，是名初中道。聚落主！復有中道，離於惱熱，不擇時節，得近涅槃，智者自知，不隨他教，所謂正見、正語、正業、正命、正定、正方便、正志、正念，是名第二中道。」說是法時，王頂發聚落主遠塵離垢，得法眼凈。
爾時，王頂發聚落主知法、見法、得法，度疑彼岸，離於疑惑，不隨他教，不受異見，于佛法中，得自在辯。即從坐起，整衣服，合掌向佛，白佛言：「世尊！我於今日，已得出過，歸依于佛，亦復歸依法僧二寶，我持優婆塞戒，從今盡壽，歸依三寶。」
爾時，王頂發聚落主聞佛所說，歡喜踴躍，頂禮而去。
（一二八）
爾時，世尊遊行于末牢村邑，漸次至於優樓頻螺聚落，在鸚鵡閻無果林中。時，驢姓聚落主遙聞世尊游末牢邑，至優樓頻螺聚落鸚鵡閻無果林，作是思惟：「我聞世尊瞿曇所說之法，能滅現在一切苦習，我亦欲滅現在一切苦習，宜應詣彼，聽斯妙法，彼或為我說於盡滅苦習之道
現代漢語譯本：如果想要斷絕慾望的束縛，也不要自我折磨，也不要折磨他人，也不要有自己和他人受苦的想法。在現在的生活中，不積累各種痛苦，在未來的生活中，也不會積累一切痛苦。因為這個道理，就能獲得當下的快樂，遠離各種煩惱和熱惱，不選擇特定的時間，就能接近涅槃。在現在的生活中，能夠獲得道果，智者自己明白，清楚明瞭沒有阻礙，不跟隨他人的教導，這叫做最初的中道。聚落主啊！還有一種中道，遠離煩惱和熱惱，不選擇特定的時間，就能接近涅槃，智者自己明白，不跟隨他人的教導，這就是所謂的正見、正語、正業、正命、正定、正方便、正志、正念，這叫做第二種中道。』當佛陀說這些法的時候，王頂發聚落主遠離了塵垢，獲得了法眼清凈。 那時，王頂發聚落主明白了佛法，見到了佛法，獲得了佛法，度過了疑惑的彼岸，遠離了疑惑，不跟隨他人的教導，不接受不同的見解，在佛法中，獲得了自在的辯才。他立刻從座位上站起來，整理好衣服，合掌向佛陀，對佛陀說：『世尊！我今天已經得到了解脫，皈依佛陀，也皈依法和僧這二寶，我受持優婆塞戒，從今往後直到生命結束，都皈依三寶。』 那時，王頂發聚落主聽了佛陀所說的話，歡喜踴躍，頂禮佛陀后離開了。 （一二八） 那時，世尊在末牢村邑，逐漸到達優樓頻螺聚落，在鸚鵡閻無果林中。當時，驢姓聚落主遠遠地聽到世尊遊歷末牢邑，到達優樓頻螺聚落的鸚鵡閻無果林，他這樣想：『我聽說世尊瞿曇所說的法，能夠滅除現在的一切痛苦習性，我也想滅除現在的一切痛苦習性，應該去那裡，聽聞這美妙的佛法，他或許會為我講述如何徹底滅除痛苦習性的方法。』
English version: 'If one wishes to sever the bonds of desire, one should neither torment oneself, nor torment others, nor have the thought of suffering for oneself or others. In the present life, do not accumulate various sufferings, and in future lives, one will not accumulate all sufferings. Because of this principle, one can obtain present happiness, be free from various afflictions and torments, and without choosing a specific time, one can approach Nirvana. In the present life, one can attain the fruit of the path, the wise understand for themselves, clearly and without hindrance, not following the teachings of others, this is called the initial Middle Way. Village chief! There is also another Middle Way, free from afflictions and torments, without choosing a specific time, one can approach Nirvana, the wise understand for themselves, not following the teachings of others, this is what is called right view, right speech, right action, right livelihood, right effort, right mindfulness, this is called the second Middle Way.' When the Buddha spoke these teachings, the village chief Wang Dingfa was freed from defilement and obtained the pure Dharma eye. At that time, the village chief Wang Dingfa understood the Dharma, saw the Dharma, obtained the Dharma, crossed the shore of doubt, was free from doubt, did not follow the teachings of others, did not accept different views, and in the Buddha's Dharma, obtained the eloquence of freedom. He immediately rose from his seat, adjusted his clothes, put his palms together towards the Buddha, and said to the Buddha: 'World Honored One! Today I have attained liberation, I take refuge in the Buddha, and also take refuge in the Dharma and Sangha, the two treasures. I will uphold the lay vows, and from now until the end of my life, I will take refuge in the Three Treasures.' At that time, the village chief Wang Dingfa, having heard what the Buddha said, rejoiced and was elated, bowed to the Buddha and departed. (128) At that time, the World Honored One, in the village of Maluo, gradually arrived at the village of Uruvilva, in the Parrot Yan Wu Fruit Grove. At that time, the village chief of the Donkey clan, having heard from afar that the World Honored One was traveling in the village of Maluo and had arrived at the Parrot Yan Wu Fruit Grove in the village of Uruvilva, thought to himself: 'I have heard that the Dharma spoken by the World Honored One Gautama can extinguish all present habits of suffering, and I also wish to extinguish all present habits of suffering. I should go there and listen to this wonderful Dharma, and perhaps he will tell me how to completely extinguish the habits of suffering.'
。」時，彼驢姓思惟是已，即出聚落，往世尊所，頂禮佛足，在一面坐。白佛言：「世尊！我聞如來所說之法，能滅眾生現在苦習。善哉！世尊垂哀矜愍，愿為敷演現在能滅苦習之義。」
爾時，世尊即告之曰：「我若為汝說於過去曾更無量眾苦滅苦習法，汝或時信，或不信，或樂不樂。我今亦欲為汝說于未來無量眾苦滅苦習法，而汝或信，或不信，或樂不樂。」佛復告曰：「我於今者，即於此處，為汝說于滅苦習法，汝當諦聽，至心受持。諸有眾生，起小苦處，而此苦中，種種差別，是等眾苦，因欲而生，皆習於欲，欲為根本，欲為因緣。」
時，聚落主復白佛言：「善哉！世尊！今我根鈍，不解略說，唯愿垂愍，廣演斯義，令我開悟。」
佛復告言：「今我問汝，隨所樂答。此優樓頻螺聚落中，所有民眾，假設有人盡繫縛之，加諸罵辱，皆悉斬戮，汝頗于中，生苦惱不？」
聚落主言：「雖復憂慘，不必一向生大苦惱。」復白佛言：「世尊！此優樓頻螺聚落之中，是我愛者，則能生我憂悲苦惱，心不悅豫；非我愛者，非我所欲，非我所念，於斯等邊，我則無有憂悲苦惱。」
佛告之曰：「聚落主！是故當知，一切種種苦惱之生，皆由於欲，悉因於欲，欲為根本
現代漢語譯本：當時，那頭驢子心想，『是這樣啊』，就離開了村莊，來到世尊那裡，頂禮佛足，在一旁坐下。它對佛說：『世尊！我聽說如來所說的法，能夠消除眾生現在的痛苦和習氣。太好了！世尊請您慈悲憐憫，為我詳細講解現在就能消除痛苦和習氣的道理。』 這時，世尊就告訴它說：『如果我為你講述過去經歷的無數痛苦以及消除痛苦習氣的方法，你或許會相信，或許不相信，或許喜歡，或許不喜歡。我現在也想為你講述未來無數痛苦以及消除痛苦習氣的方法，而你或許會相信，或許不相信，或許喜歡，或許不喜歡。』佛又說：『我現在，就在這裡，為你講述消除痛苦習氣的方法，你應當仔細聽，真心接受並奉行。所有眾生，產生小的痛苦，而這些痛苦中，有種種差別，這些痛苦，都是因為慾望而產生，都是習慣於慾望，慾望是根本，慾望是因緣。』 當時，村長又對佛說：『太好了！世尊！我現在根性遲鈍，不理解您簡略的說法，只希望您慈悲憐憫，詳細地闡述這個道理，讓我開悟。』 佛又說：『現在我問你，你根據自己的想法回答。在這個優樓頻螺村中，如果有人把所有民眾都捆綁起來，加以辱罵，全部殺掉，你會在其中感到痛苦嗎？』 村長說：『雖然會感到憂愁慘痛，但不一定會產生很大的痛苦。』他又對佛說：『世尊！在這個優樓頻螺村中，如果是我所愛的人，就會讓我產生憂愁悲傷和痛苦，心中不愉快；如果不是我所愛的人，不是我想要的，不是我所想的，對於這些人，我就不會有憂愁悲傷和痛苦。』 佛告訴他說：『村長！所以應當知道，一切種種痛苦的產生，都是由於慾望，都是因為慾望，慾望是根本。』
English version: Then, that donkey thought, 'So it is,' and left the village, went to where the World Honored One was, bowed at the Buddha's feet, and sat to one side. It said to the Buddha, 'World Honored One! I have heard that the Dharma spoken by the Tathagata can eliminate the present suffering and habits of sentient beings. Excellent! World Honored One, please have compassion and pity, and explain in detail the meaning of how to eliminate suffering and habits in the present.' At that time, the World Honored One then told it, 'If I were to tell you about the countless sufferings experienced in the past and the methods to eliminate the habits of suffering, you might believe, or not believe, or like, or not like. I also want to tell you about the countless sufferings in the future and the methods to eliminate the habits of suffering, and you might believe, or not believe, or like, or not like.' The Buddha further said, 'Now, right here, I will tell you about the method to eliminate the habits of suffering. You should listen carefully, sincerely accept, and practice it. All sentient beings, when they experience small sufferings, and within these sufferings, there are various differences, these sufferings arise because of desire, are all accustomed to desire, desire is the root, desire is the cause.' At that time, the village chief again said to the Buddha, 'Excellent! World Honored One! My faculties are now dull, and I do not understand your brief explanation. I only hope that you will have compassion and pity, and explain this principle in detail, so that I may be enlightened.' The Buddha further said, 'Now I ask you, answer according to your own understanding. In this village of Uruvilva, if someone were to bind all the people, add insults, and kill them all, would you feel pain among them?' The village chief said, 'Although I would feel sorrow and distress, I would not necessarily experience great pain.' He further said to the Buddha, 'World Honored One! In this village of Uruvilva, if they are people I love, then they will cause me to feel sorrow, grief, and pain, and my heart will be unhappy; if they are not people I love, not what I want, not what I think of, then for these people, I will not have sorrow, grief, or pain.' The Buddha told him, 'Village chief! Therefore, you should know that the arising of all kinds of suffering is due to desire, is because of desire, and desire is the root.'
。」佛復告言：「聚落主！于汝意云何？若汝子未生，未依于母，未見聞時，頗于彼所，有欲親昵、愛念心不？」
對曰：「無也。」
佛復告言：「汝子依母而生長已，汝若見時，頗生欲親愛念以不？」
對曰：「實爾。」
佛言：「汝子依母生已，漸大，設當敗壞，王賊劫奪，若如是者，汝生苦惱憂悲念不？」
聚落主曰：「若遭是事，當於爾時，我心愁毒，若死若近死，況復不生憂悲苦惱？」
佛復告言：「是故當知，一切種種苦惱之生，皆因於欲，悉從欲生，欲為根本。」
聚落主言：「希有世尊！所說甚善！巧為方喻。」復白佛言：「我子設當在於遠處，遣使往看，使若還遲，我與其母心意不安，怪使遲晚，我子將不平安耶？」
佛言：「聚落主！是故當知，眾生苦惱，種種憂悲，皆因於欲，由欲而生，欲為根本。假使四愛敗壞變異，便生四種憂悲苦惱，若三亦皆生於憂悲苦惱，若有一愛，便生一憂悲苦惱。若無愛者，是則無有憂悲苦惱，離於塵垢，如池蓮華，不著於水。」
說是法時，驢姓聚落主遠離塵垢，得法眼凈，見法得法，解法知法，度疑離惑，不從他心，不趣異道，于佛教法，獲得辯力
現代漢語譯本：佛陀又對他說：『聚落主啊！你認為如何？如果你的孩子還沒出生，沒有依靠母親，沒有見聞的時候，你對他會有想要親近、愛戀的心嗎？』 回答說：『沒有。』 佛陀又說：『你的孩子依靠母親而生長后，你如果見到他，會產生想要親近愛戀的心嗎？』 回答說：『確實如此。』 佛陀說：『你的孩子依靠母親出生后，漸漸長大，假設他遭遇敗壞，被國王或盜賊搶奪，如果這樣，你會產生苦惱憂愁悲傷的念頭嗎？』 聚落主說：『如果遭遇這樣的事，那時我的內心會愁苦難受，如同死去或接近死亡，更何況不會產生憂愁悲傷苦惱呢？』 佛陀又說：『所以應當知道，一切種種苦惱的產生，都是因為慾望，都從慾望產生，慾望是根本。』 聚落主說：『稀有啊，世尊！您說得太好了！善於用比喻。』又對佛陀說：『我的孩子如果身處遠處，我派使者去看望，使者如果回來晚了，我和他母親就會心神不安，奇怪使者為什麼遲遲不歸，我的孩子是不是不平安呢？』 佛陀說：『聚落主啊！所以應當知道，眾生的苦惱，種種憂愁悲傷，都是因為慾望，由慾望而產生，慾望是根本。假設四種愛慾敗壞變異，就會產生四種憂愁悲傷苦惱，如果三種愛慾，也都會產生憂愁悲傷苦惱，如果有一種愛慾，就會產生一種憂愁悲傷苦惱。如果沒有愛慾，那就沒有憂愁悲傷苦惱，遠離塵垢，如同池塘中的蓮花，不沾染水。』 當佛陀說此法時，驢姓聚落主遠離塵垢，得到法眼清凈，見到法，得到法，理解法，知道法，度過疑惑，脫離迷惑，不隨從他人的想法，不走向其他道路，在佛教的教法中，獲得辯才。
English version: The Buddha further said, 'Village chief! What do you think? If your child has not yet been born, has not relied on the mother, and has not seen or heard anything, would you have a desire to be close to him or have affection for him?' He replied, 'No, I would not.' The Buddha further said, 'After your child has grown up relying on the mother, if you see him, will you have a desire to be close to him and have affection for him?' He replied, 'Indeed, I would.' The Buddha said, 'After your child is born relying on the mother and gradually grows up, suppose he is ruined, or is robbed by a king or a thief. If this happens, will you have thoughts of suffering, sorrow, and grief?' The village chief said, 'If such a thing were to happen, at that time my heart would be distressed and pained, as if dying or near death. How could I not have sorrow, grief, and suffering?' The Buddha further said, 'Therefore, you should know that all kinds of suffering arise because of desire, all come from desire, and desire is the root.' The village chief said, 'Rare indeed, World Honored One! What you have said is very good! You are skillful in using analogies.' He further said to the Buddha, 'If my child is far away, and I send a messenger to see him, if the messenger is late in returning, my wife and I will be uneasy, wondering why the messenger is late, and if my child is safe?' The Buddha said, 'Village chief! Therefore, you should know that the suffering of sentient beings, all kinds of sorrow and grief, are because of desire, arise from desire, and desire is the root. If the four kinds of attachments are ruined and change, then four kinds of sorrow, grief, and suffering will arise. If there are three kinds of attachments, then sorrow, grief, and suffering will also arise. If there is one kind of attachment, then one kind of sorrow, grief, and suffering will arise. If there is no attachment, then there is no sorrow, grief, and suffering, one is free from defilement, like a lotus flower in a pond, not attached to water.' When the Buddha spoke this Dharma, the village chief of the donkey clan was freed from defilement, attained the pure Dharma eye, saw the Dharma, attained the Dharma, understood the Dharma, knew the Dharma, crossed over doubt, left delusion, did not follow the thoughts of others, did not go to other paths, and in the teachings of Buddhism, obtained eloquence.
。即從坐起，整衣服，合掌白佛，而作是言：「世尊！我已出離，歸依三寶，從今日夜為優婆塞，盡我形壽，生清凈信。」聞佛所說，歡喜頂禮而去。
諸比丘聞佛所說，歡喜奉行。
（一二九）
爾時，世尊與千二百五十大比丘僧、千優婆塞、五百乞兒，而自圍繞，遊行摩竭提國，從一聚落至一聚落，從城至城，乃至到彼那羅健陀城賣疊園林，于中止住。時，閉口姓聚落主是尼乾陀弟子，聞佛在摩竭提游，乃至是中到此園林，作是念言：「我當往白師尼乾陀，然後往詣瞿曇邊。」時，閉口姓即往尼乾陀所，頂禮其足，在一面坐。時，尼乾陀即告之言：「汝能以二種論難瞿曇不？如兩鍓鉤，鉤取于魚，既不得吐，又不得咽，斯二種論，亦復如是，能令于彼不得吐咽。」
聚落主言：「唯愿教我，我當往問。何等二論能令瞿曇不得吐咽？」
尼乾陀言：「汝詣彼所，如我辭曰：『汝今瞿曇，頗欲利益諸家不？若不利益，與諸凡愚有何差別？若言利益，汝今云何將千二百比丘、千優婆塞、五百乞兒，從一聚落至一聚落，從城至城，破壞諸家。所經之處，為汝踐蹈、摧壞、傷毀，如雹害禾，是名破壞，非為利益
現代漢語譯本：他立刻坐起身，整理好衣服，合掌向佛陀行禮，說道：『世尊！我已經出家，皈依三寶，從今天起，直到我生命結束，我將成為優婆塞，保持清凈的信仰。』他聽了佛陀所說的話，歡喜地頂禮佛陀，然後離開了。 眾比丘聽了佛陀所說的話，歡喜地遵照執行。 （一二九） 當時，世尊被一千二百五十位大比丘僧、一千位優婆塞和五百位乞丐圍繞著，在摩竭提國，從一個村莊到另一個村莊，從一個城市到另一個城市，最後到達了那羅健陀城的賣疊園林，在那裡停留。當時，閉口姓的聚落主是尼乾陀的弟子，他聽說佛陀在摩竭提遊歷，最終來到了這個園林，他心想：『我應該先去告訴我的老師尼乾陀，然後再去見瞿曇。』於是，閉口姓的聚落主就去了尼乾陀那裡，頂禮他的腳，在一旁坐下。尼乾陀對他說：『你能夠用兩種論點來難倒瞿曇嗎？就像兩個魚鉤一樣，鉤住魚，讓它既不能吐出，也不能吞下，這兩種論點也是如此，能讓對方既不能吐出，也不能吞下。』 聚落主說：『請您教我，我將前去詢問。是哪兩種論點能讓瞿曇既不能吐出，也不能吞下？』 尼乾陀說：『你到他那裡，就按我的話問：『你現在，瞿曇，是否想要利益各家各戶？如果不想利益，那你和那些凡夫俗子有什麼區別？如果說想利益，那你現在為什麼帶著一千二百位比丘、一千位優婆塞和五百位乞丐，從一個村莊到另一個村莊，從一個城市到另一個城市，破壞各家各戶？你所經過的地方，都被你們踐踏、摧毀、破壞，就像冰雹傷害莊稼一樣，這叫做破壞，而不是利益。』
English version: Immediately, he sat up, adjusted his clothes, put his palms together, and bowed to the Buddha, saying, 'Venerable Sir! I have renounced the world and taken refuge in the Triple Gem. From this day forth, for the rest of my life, I will be a lay disciple, maintaining pure faith.' Having heard what the Buddha said, he joyfully bowed to the Buddha and departed. The monks, having heard what the Buddha said, joyfully followed his teachings. (129) At that time, the World Honored One, surrounded by twelve hundred and fifty great monks, one thousand lay disciples, and five hundred beggars, was traveling in Magadha, from one village to another, from one city to another, until he reached the Sell-Fold Garden in the city of Narakaṇṭha, where he stayed. At that time, the village chief of the Closed-Mouth clan, a disciple of Nigaṇṭha, heard that the Buddha was traveling in Magadha and had eventually arrived at this garden. He thought, 'I should first go and tell my teacher Nigaṇṭha, and then go to see Gotama.' So, the village chief of the Closed-Mouth clan went to Nigaṇṭha, bowed at his feet, and sat to one side. Nigaṇṭha then said to him, 'Can you challenge Gotama with two arguments? Like two fishhooks, hooking a fish so that it can neither spit it out nor swallow it, these two arguments are also like that, able to make the other neither spit it out nor swallow it.' The village chief said, 'Please teach me, and I will go and ask. What are the two arguments that can make Gotama neither spit it out nor swallow it?' Nigaṇṭha said, 'When you go to him, say as I tell you: 'Now, Gotama, do you wish to benefit all families? If you do not wish to benefit them, then what is the difference between you and ordinary fools? If you say you wish to benefit them, then why are you now leading twelve hundred monks, one thousand lay disciples, and five hundred beggars from one village to another, from one city to another, destroying families? The places you pass through are trampled, destroyed, and damaged by you, like hail damaging crops. This is called destruction, not benefit.'
。』」
爾時，閉口受其教已，詣賣疊林，往詣佛所，粗相問訊，在一面坐。即白佛言：「瞿曇！汝今寧可不欲增長利益於諸家耶？汝豈不常讚歎增長利益者乎？」
佛告之曰：「我于長夜，恒欲增長利益之法。」
時，聚落主而作是言：「汝若利益，何故今者于饑饉世，與千二百比丘、千優婆塞、五百乞兒，俱從一聚落至一聚落，從城至城，破壞諸家？斯非增長利益之法，所為損減，如雹害禾，汝壞人民亦復如是。」
佛告之曰：「我憶九十一劫已來，無有一家以熟食施，而致損減。汝今且觀一切諸家，多饒財寶，眷屬僮僕，像馬牛羊，是富基業，有不從施而得者？不盡從施我，獲斯果報。有八因緣能壞諸家：若為王賊所侵，為火所燒，大水所漂，失所伏藏，生於惡子，不解生業，威逼用財，惡子無理，用於財貨。一切世人皆云：『八事能破居家。』我今更說第九之破。言第九者，所謂無常。離是九種外，言沙門瞿曇能破諸家，無有是處。若棄如是九種因緣，言沙門瞿曇，能破諸家，不增長者，無有是處。不捨是語，不捨是欲，如斯等人，猶如拍鞠，必墮地獄
現代漢語譯本 當時，他聽從了佛的教誨，閉口不言，然後前往賣疊林，來到佛陀所在的地方，簡單地問候之後，在一旁坐下。他立刻對佛說：『瞿曇！你難道不想為各家各戶增加利益嗎？你不是經常讚美那些能增加利益的人嗎？』 佛陀告訴他說：『我一直以來，都希望能夠增長利益之法。』 當時，聚落主這樣說道：『如果你真的想增加利益，為什麼現在在饑荒的年代，你卻帶著一千二百個比丘、一千個優婆塞、五百個乞丐，從一個村莊到另一個村莊，從一個城市到另一個城市，破壞各家各戶？這不是增加利益的方法，而是減少利益，就像冰雹傷害莊稼一樣，你破壞人民也是如此。』 佛陀告訴他說：『我記得自從九十一劫以來，沒有一家因為施捨熟食而導致損失的。你現在看看所有人家，他們大多擁有財富、眷屬、僕人、大象、馬、牛、羊，這些都是他們富有的基礎，難道不是從佈施中得到的嗎？他們都是因為佈施我，才獲得這樣的果報。有八種原因會破壞家庭：被國王或盜賊侵犯，被火燒燬，被大水沖走，丟失隱藏的財物，生下不孝的兒子，不善於經營產業，用權力強迫使用錢財，不孝的兒子無理地揮霍錢財。所有世人都說：『這八件事會破壞家庭。』我現在再說第九種破壞。這第九種就是無常。除了這九種原因之外，說沙門瞿曇能破壞家庭，是沒有道理的。如果拋棄這九種原因，說沙門瞿曇能破壞家庭，不能增加利益，也是沒有道理的。不放棄這種說法，不放棄這種慾望，像這樣的人，就像拍打的皮球一樣，一定會墮入地獄。』
English version At that time, having received his teaching in silence, he went to the Sell-Stack Grove, approached the Buddha, offered a brief greeting, and sat down to one side. He immediately said to the Buddha: 'Gautama! Do you not wish to increase the benefit of all families? Do you not always praise those who increase benefit?' The Buddha replied to him: 'For a long time, I have always desired to increase the Dharma of benefit.' Then, the village chief said: 'If you truly wish to increase benefit, why is it that now, in a time of famine, you lead twelve hundred monks, one thousand lay followers, and five hundred beggars from one village to another, from one city to another, destroying families? This is not a way to increase benefit, but rather to decrease it, like hail damaging crops. You are destroying the people in the same way.' The Buddha replied to him: 'I remember that since ninety-one kalpas ago, no family has ever suffered loss from giving cooked food. Now, look at all the families, most of them have wealth, relatives, servants, elephants, horses, cattle, and sheep. These are the foundations of their wealth. Did they not obtain these from giving? They all obtained these rewards because of giving to me. There are eight reasons that can destroy a family: being invaded by a king or thieves, being burned by fire, being swept away by a great flood, losing hidden treasures, having an unfilial son, not being skilled in business, using power to force the use of money, and an unfilial son unreasonably squandering money. All people say: 'These eight things can destroy a household.' I will now speak of a ninth destruction. The ninth is impermanence. Apart from these nine reasons, it is unreasonable to say that the Shramana Gautama can destroy families. If one abandons these nine reasons and says that the Shramana Gautama can destroy families and not increase benefit, it is also unreasonable. If one does not abandon this view, does not abandon this desire, such a person, like a ball being struck, will surely fall into hell.'
。」
時，閉口姓聚落主聞是語已，心生驚怖，憂惱厭惡，身毛為豎，起禮佛足，歸命于佛，而作是言：「我今誠心向佛懺悔！我甚愚癡，猶如嬰兒，所作不善。今于佛前，虛妄不實，下賤妄語，唯愿哀愍，聽我懺悔！」
佛告之曰：「知汝至心，汝實知罪，實知愚癡，猶如嬰兒，所作不善，汝于如來阿羅呵，作大虛妄鄙賤之業。今自知罪，誠心懺悔，善法增長，惡事退滅。我今愍汝，受汝懺悔，令汝善法增長，常不退失。」
時，閉口姓聚落主聞佛所說，歡喜頂禮而去。
（一三〇）
如是我聞：
一時，佛在那羅乾陀城賣疊林中。爾時，閉口姓聚落主而作是念：「我今欲見沙門瞿曇，不見我師尼乾陀者，不得往彼。」即時往詣尼乾陀所，頂禮其足，在一面坐。時，尼乾陀即告之曰：「今我教汝，作二種難，令彼瞿曇既不得吐，又不得咽
現代漢語譯本 當時，閉口姓聚落的首領聽到這話后，心中驚恐，憂愁煩惱，厭惡至極，渾身汗毛豎立。他起身禮拜佛陀的雙足，歸順於佛，並說道：『我今天真心向佛懺悔！我非常愚癡，就像嬰兒一樣，做了不好的事情。如今在佛陀面前，我說了虛妄不實的妄語，希望您能憐憫我，聽我懺悔！』 佛陀告訴他說：『我知道你是真心懺悔的。你確實知道自己有罪，也確實知道自己愚癡，就像嬰兒一樣，做了不好的事情。你對如來阿羅漢做了如此虛妄卑賤的事情。現在你既然知道自己有罪，真心懺悔，善法就會增長，惡事就會消退。我憐憫你，接受你的懺悔，讓你善法增長，永遠不會退失。』 當時，閉口姓聚落的首領聽到佛陀所說，歡喜地頂禮佛陀后離開了。 （一三〇） 我是這樣聽說的： 一時，佛陀在那羅乾陀城的賣疊林中。當時，閉口姓聚落的首領心想：『我現在想去見沙門瞿曇，但如果不見我的老師尼乾陀，就不能去見他。』於是他立刻前往尼乾陀那裡，頂禮他的雙足，在一旁坐下。當時，尼乾陀就告訴他說：『我現在教你兩種難題，讓那個瞿曇既不能吐出，也不能嚥下。』
English version At that time, the head of the Shut-Mouth clan, upon hearing these words, felt fear in his heart, along with worry, distress, and extreme disgust. His body hair stood on end. He rose, bowed at the Buddha's feet, took refuge in the Buddha, and said: 'I now sincerely repent to the Buddha! I am very foolish, like an infant, and have done bad things. Now, before the Buddha, I have spoken false and untrue lies. I hope you will have mercy on me and hear my repentance!' The Buddha told him: 'I know that you are sincere in your repentance. You truly know that you are guilty, and you truly know that you are foolish, like an infant, and have done bad things. You have done such false and despicable deeds against the Tathagata Arhat. Now that you know your guilt and sincerely repent, good deeds will increase, and bad deeds will diminish. I have compassion for you and accept your repentance, so that your good deeds will increase and never be lost.' At that time, the head of the Shut-Mouth clan, upon hearing what the Buddha said, joyfully bowed to the Buddha and left. (130) Thus have I heard: At one time, the Buddha was in the Sold-Cloth Grove in the city of Narakaṇḍa. At that time, the head of the Shut-Mouth clan thought: 'I now want to see the Śramaṇa Gautama, but if I do not see my teacher Nigaṇṭha, I cannot go to see him.' So he immediately went to Nigaṇṭha, bowed at his feet, and sat to one side. At that time, Nigaṇṭha told him: 'I will now teach you two difficult questions, so that that Gautama can neither spit them out nor swallow them.'
。」
閉口姓即問之曰：「阿阇梨！以何二難能令瞿曇不得吐咽？」
復告之曰：「汝當往詣彼瞿曇所，作如是言：『汝可不為利益安樂一切眾生？汝亦讚歎利益安樂一切眾生之法，若言不為利益安樂一切眾生，與世凡愚有何差別？若言我欲利益安樂眾生，何不一切等同說法？云何而有不為說者？』」
時，聚落主受其教已，往詣佛所，粗相問訊，在一面坐。即白佛言：「汝實不欲利益安樂諸眾生耶？豈不常贊如是法乎？」
佛告之曰：「我于長夜，常欲利益一切眾生，亦恒讚歎如是之法。」
閉口姓言：「若如是者，何不為諸眾生等同說法，有不說者？」
佛告之曰：「我今問汝，隨所樂答。譬如世人，有三種田：有一上田良美沃壤，極為上好。第二田者，適處其中好。第三田者，曠野邊遠，沙鹵咸惡。有諸田夫，先於何田而下種子？」
閉口姓言：「為利益者，先種良田，望獲大利。」
佛告之言：「若良田盡，次種何田？」
閉口姓言：「次種中者。種中田已，次種下田。亦復擲子，亦望后時少有所獲。」
佛告之曰：「欲知上田，如我弟子，諸比丘、比丘尼，我為說法初中后善，成於己利，句義微妙，滿足利益，具足清白，顯發梵行
現代漢語譯本 閉口姓的人就問他：『阿阇梨！用哪兩個難題能讓瞿曇無法回答？』 他又告訴他說：『你應該去瞿曇那裡，這樣說：『你難道不為利益和安樂一切眾生嗎？你也讚歎利益和安樂一切眾生的法，如果說不為利益和安樂一切眾生，那和世俗的凡夫有什麼區別？如果說你想要利益和安樂眾生，為什麼不平等地為所有人說法？為什麼還有不為他們說法的人？』 當時，聚落主接受了他的教導后，就去佛陀那裡，簡單地問候了一下，在一旁坐下。然後對佛陀說：『你真的不想要利益和安樂一切眾生嗎？難道不是經常讚歎這樣的法嗎？』 佛陀告訴他說：『我長久以來，一直想要利益一切眾生，也一直讚歎這樣的法。』 閉口姓的人說：『如果這樣，為什麼不為所有眾生平等地說法，還有不為他們說法的人呢？』 佛陀告訴他說：『我現在問你，你隨意回答。比如世人，有三種田：一種是上等的良田，肥沃美好，非常上好。第二種田，適中，還算好。第三種田，在曠野邊遠，沙質貧瘠。有農夫，先在哪種田里播種？』 閉口姓的人說：『爲了獲得利益，先種良田，希望獲得大利。』 佛陀告訴他說：『如果良田都種完了，接下來種哪種田？』 閉口姓的人說：『接下來種中等的田。種完中等的田后，再種下等的田。也撒下種子，也希望以後能稍微有所收穫。』 佛陀告訴他說：『想知道上等的田，就像我的弟子，各位比丘、比丘尼，我為他們說法，開頭、中間、結尾都很好，成就他們自己的利益，語句和意義都微妙，滿足利益，具足清白，顯揚梵行。
English version The one with the closed mouth then asked him: 'Venerable teacher! What two difficulties can make Gautama unable to speak?' He further told him: 'You should go to that Gautama and say this: 'Do you not wish to benefit and bring happiness to all living beings? You also praise the Dharma that benefits and brings happiness to all living beings. If you say you do not wish to benefit and bring happiness to all living beings, what difference is there between you and ordinary worldly people? If you say you want to benefit and bring happiness to living beings, why do you not teach the Dharma equally to everyone? Why are there those to whom you do not teach?' At that time, the village chief, having received his instruction, went to the Buddha, greeted him briefly, and sat down to one side. He then said to the Buddha: 'Do you truly not wish to benefit and bring happiness to all living beings? Do you not always praise such a Dharma?' The Buddha told him: 'For a long time, I have always wished to benefit all living beings, and I have always praised such a Dharma.' The one with the closed mouth said: 'If that is so, why do you not teach the Dharma equally to all living beings, and why are there those to whom you do not teach?' The Buddha told him: 'I will now ask you, answer as you please. For example, in the world, there are three kinds of fields: one is a superior field, fertile and beautiful, extremely good. The second field is moderate, fairly good. The third field is on the edge of the wilderness, sandy and barren. If there are farmers, in which field do they sow seeds first?' The one with the closed mouth said: 'For the sake of benefit, they first sow the good field, hoping to gain great profit.' The Buddha told him: 'If the good fields are all sown, which field do they sow next?' The one with the closed mouth said: 'Next, they sow the moderate field. After sowing the moderate field, they then sow the inferior field. They also scatter seeds, hoping to gain a little something later.' The Buddha told him: 'If you want to know the superior field, it is like my disciples, the monks and nuns. I teach them the Dharma, which is good in the beginning, middle, and end, accomplishing their own benefit, with subtle words and meanings, fulfilling benefit, complete purity, and revealing the Brahma-faring.'
。彼比丘、比丘尼聽我法已，依止我住，歸依於我，依憑於我，我為舟主，而濟渡之。我為開眼，令得視瞻，住于安樂。彼等聞已，各作是言：『佛為我說，我等咸當盡心修行，便於我等長夜利益，得義得樂。』彼中田者，如我弟子優婆塞、優婆夷，我為說法初中后善，成就己利，句義微妙，滿足利益，具足清白，顯發梵行。彼優婆塞、優婆夷聽我法已，依止於我，歸依於我，依憑於我，我為舟主，而濟渡之。我為開眼，令得視瞻，住于安樂。彼等聞已，各作是言：『佛為我說，我等咸當至心修行，便於我等，長夜利益，得義得樂。』欲知下田沙鹵惡者，如諸外道，我亦為說初中后善，乃至顯發梵行。彼諸外道各能聽受，隨其所樂，乃至一句，解其義趣，亦為彼等，于長夜中，救濟利益，得義得樂。」
時，閉口姓聞佛所說，而作是言：「希有！瞿曇，善說美喻。」
佛告之曰：「為成斯義，更說譬喻。如世人有三種瓫：有一水瓫，堅完不損，無有孔裂，亦無滲漏。其第二瓫，亦完不破，無有孔裂，少有滲漏。第三瓫者，亦破亦漏。彼人注水，應先何器？」
對曰：「先於不破漏者。完器滿已，注第二器。其第二器雖完不破，然小滲漏
{ "translations": [ "現代漢語譯本：那些比丘、比丘尼聽聞我的教法后，依止我而住，歸順於我，依靠於我，我如同船主，將他們渡過生死苦海。我為他們開啟智慧之眼，使他們能夠看見真理，安住于快樂之中。他們聽聞后，各自說道：『佛陀為我們說法，我們都應當盡心修行，這樣才能使我們長久地獲得利益，得到真理和快樂。』那些田中良田，就像我的弟子優婆塞、優婆夷，我為他們說法，從開始到中間到最後都善妙，成就他們自身的利益，語句和意義都微妙，滿足他們的利益，具足清凈，彰顯梵行。這些優婆塞、優婆夷聽聞我的教法后，依止於我，歸順於我，依靠於我，我如同船主，將他們渡過生死苦海。我為他們開啟智慧之眼，使他們能夠看見真理，安住于快樂之中。他們聽聞后，各自說道：『佛陀為我們說法，我們都應當至心修行，這樣才能使我們長久地獲得利益，得到真理和快樂。』想要了解下等田地沙鹵惡劣的情況，就像那些外道，我也為他們說法，從開始到中間到最後都善妙，乃至彰顯梵行。那些外道各自能夠聽受，隨他們所喜好的，哪怕只是一句話，理解其中的意義，也為他們，在長久的時間裡，救濟他們，使他們獲得利益，得到真理和快樂。」， "當時，閉口姓聽到佛陀所說，便說道：『稀有啊！瞿曇，您說得真好，比喻真妙。』", "佛陀告訴他說：『爲了成就這個道理，我再說一個比喻。就像世人有三種水罐：第一種水罐，堅固完整沒有破損，沒有孔洞裂縫，也沒有滲漏。第二種水罐，也完整沒有破損，沒有孔洞裂縫，但稍微有些滲漏。第三種水罐，既有破損也有滲漏。那人注水，應該先注哪個器皿呢？』", "他回答說：『應該先注那個沒有破損也沒有滲漏的。等那個完整的器皿滿了之後，再注第二個器皿。第二個器皿雖然完整沒有破損，但是稍微有些滲漏。" ], "english_translations": [ "English version: Those monks and nuns, having heard my Dharma, dwell relying on me, take refuge in me, depend on me. I am like a boatman, ferrying them across the sea of suffering. I open their eyes, enabling them to see, and they dwell in peace. Having heard this, they each say: 『The Buddha has spoken to us, and we should all diligently practice, so that we may gain long-term benefit, attain truth and happiness.』 Those good fields in the land are like my disciples, the laymen and laywomen. I preach the Dharma to them, good in the beginning, middle, and end, fulfilling their own benefit, with subtle words and meanings, satisfying their needs, complete in purity, revealing the Brahma-faring. These laymen and laywomen, having heard my Dharma, rely on me, take refuge in me, depend on me. I am like a boatman, ferrying them across the sea of suffering. I open their eyes, enabling them to see, and they dwell in peace. Having heard this, they each say: 『The Buddha has spoken to us, and we should all wholeheartedly practice, so that we may gain long-term benefit, attain truth and happiness.』 To understand the inferior, barren, and bad fields, like those of the non-Buddhists, I also preach the Dharma to them, good in the beginning, middle, and end, even revealing the Brahma-faring. Those non-Buddhists can each listen and receive, according to their liking, even if it is just one sentence, understanding its meaning, and for them, in the long run, I provide salvation, benefit, truth, and happiness.", "At that time, the one named 'Closed Mouth' heard what the Buddha said and exclaimed: 『Rare indeed! Gautama, you speak so well, your metaphors are wonderful.』", "The Buddha told him: 『To further illustrate this point, I will give another analogy. Imagine a person has three water pots: the first pot is solid and complete, without any damage, no holes or cracks, and no leaks. The second pot is also complete and undamaged, without any holes or cracks, but it has a slight leak. The third pot is both damaged and leaking. When the person pours water, which vessel should they fill first?』", "He replied: 『They should first fill the one that is neither damaged nor leaking. After the complete vessel is full, then they should fill the second vessel. Although the second vessel is complete and undamaged, it has a slight leak.』" ] }
。」
佛復告言：「滿是瓫已，更注何處？其第三瓫，雖復漏破，亦應注水，為未漏間，暫得用故。其第一瓫喻我弟子諸比丘、比丘尼，我為說法，乃至令其得義得樂。其第二瓫喻我弟子諸優婆塞、優婆夷，我為說法，乃至得義得樂。其第三瓫喻諸外道，我為說法，若少聽受，乃至令其得義得樂。」
時，閉口姓聚落主聞佛所說，心生驚怖，憂愁厭惡，身毛為豎，起禮佛足，而作是言：「我今誠心向佛懺悔！我甚愚癡，猶如嬰兒，所作不善，面于佛前，虛妄不實，下賤妄語。唯愿哀愍，聽我懺悔！」
佛告之曰：「知汝至心，汝實知罪，實知愚癡，猶如嬰兒，所作不善。汝于如來阿羅呵所，虛妄下賤，作斯妄語。汝今知罪，誠心懺悔，善法日增，惡事退減。今我愍汝，受汝懺悔，令汝善法增長，常不退失。」
時，閉口姓聚落主聞佛所說，歡喜奉行，頂禮而去。
（一三一）
如是我聞：
一時，佛住那羅健陀城賣疊林中。爾時，結集論者聚落主作是思惟：「我今不應往見尼干，當到佛所。」作是念已，尋往詣佛，問訊已訖，在一面坐
現代漢語譯本 佛陀又說：『如果罈子都滿了，還能往哪裡倒呢？第三個罈子，即使已經破漏，也應該注水，因為在它還沒漏完的時候，還能暫時使用。第一個罈子比喻我的弟子比丘、比丘尼，我為他們說法，乃至讓他們獲得真義和快樂。第二個罈子比喻我的弟子優婆塞、優婆夷，我為他們說法，乃至讓他們獲得真義和快樂。第三個罈子比喻那些外道，我為他們說法，如果他們稍微聽受，乃至也能讓他們獲得真義和快樂。』 當時，閉口姓聚落主聽了佛陀所說，心中感到驚恐害怕，憂愁厭惡，渾身汗毛都豎了起來，他起身禮拜佛足，說道：『我現在真心向佛懺悔！我實在太愚癡了，就像嬰兒一樣，所做的不善之事，在佛陀面前，虛妄不實，說了妄語。唯愿您慈悲憐憫，聽我懺悔！』 佛陀告訴他說：『我知道你是真心懺悔，你確實知道自己有罪，確實知道自己愚癡，就像嬰兒一樣，所做的不善之事。你對如來阿羅漢說了虛妄之言，說了妄語。你現在知道自己有罪，真心懺悔，善法就會日益增長，惡事就會逐漸減少。現在我憐憫你，接受你的懺悔，讓你善法增長，永遠不會退失。』 當時，閉口姓聚落主聽了佛陀所說，歡喜地接受奉行，頂禮佛陀后離開了。 （一三一） 我是這樣聽說的： 一時，佛陀住在納羅健陀城的賣疊林中。當時，結集論者聚落主這樣思索：『我現在不應該去見尼干，應該到佛陀那裡去。』這樣想過後，就前往佛陀那裡，問訊完畢，在一旁坐下。
English version The Buddha further said: 'If the jars are full, where else can you pour? The third jar, even if it is leaking, should still be filled with water, because it can be used temporarily before it leaks completely. The first jar is a metaphor for my disciples, the monks and nuns, for whom I preach the Dharma, even to the point of enabling them to attain meaning and joy. The second jar is a metaphor for my disciples, the laymen and laywomen, for whom I preach the Dharma, even to the point of enabling them to attain meaning and joy. The third jar is a metaphor for the non-Buddhists, for whom I preach the Dharma, and if they listen even a little, it can enable them to attain meaning and joy.' At that time, the head of the village with the closed-mouth surname, upon hearing what the Buddha said, felt fear and dread in his heart, was filled with sorrow and disgust, and his body hair stood on end. He rose, bowed at the Buddha's feet, and said: 'I now sincerely repent to the Buddha! I am truly foolish, like an infant, and the unwholesome things I have done, before the Buddha, are false and untrue, I have spoken falsely. I beseech you to have compassion and listen to my repentance!' The Buddha told him: 'I know that you are sincere in your repentance. You truly know your guilt, you truly know your foolishness, like an infant, and the unwholesome things you have done. You have spoken falsely to the Tathagata, the Arhat, you have spoken falsely. Now that you know your guilt and sincerely repent, your good deeds will increase daily, and your bad deeds will gradually decrease. Now I have compassion for you, I accept your repentance, and I will cause your good deeds to increase and never diminish.' At that time, the head of the village with the closed-mouth surname, upon hearing what the Buddha said, joyfully accepted and practiced it, bowed to the Buddha, and departed. (131) Thus have I heard: At one time, the Buddha was staying in the Sold-Cloth Grove in the city of Narakaṇḍa. At that time, the head of the village who compiled the discourses thought to himself: 'I should not go to see the Nigaṇṭhas now, I should go to the Buddha.' Having thought this, he went to the Buddha, greeted him, and sat down to one side.
。爾時，佛告結集論者聚落主：「彼尼乾陀若提之子，為諸弟子說何等法？」
時，聚落主白佛言：「世尊！彼尼乾陀常作是說：『若作殺業，隨殺時多，必墮惡趣，入于地獄。偷盜邪淫及妄語等，亦復如是，隨作時多，必墮地獄。』」
爾時，世尊告聚落主：「若如尼干之所說者，眾生都無墜墮惡趣，入于地獄。所以者何？如尼干說，若作殺業，隨殺時多，必墮惡趣，入于地獄。偷盜邪淫及妄語等，亦如是者。一切眾生，殺生時少，不殺時多。若以時多入地獄者，殺生時少，不殺時多，是故不應墮惡趣中，入于地獄。偷盜邪淫及妄語等，亦復如是，作業時少，不作時多，悉皆不應墜墮惡趣，入于地獄。」
佛復告聚落主：「如汝說者，都無有人入于地獄。」
時，聚落主即白佛言：「實爾，瞿曇。」
佛復告聚落主：「世間若有教導者，出能善量，有慧分別，在思量地，以己言辯才，是凡夫地，為諸弟子說如是法。若殺生者，盡墮惡道，入于地獄，隨作業時多，以是多業，牽入地獄。盜竊邪淫並妄語時，亦復如是，隨作業時多，墮于惡趣，入于地獄。其諸弟子專心信樂彼師所說，至心受持，作如是言：『我教導主，知彼前境，見彼所見
現代漢語譯本：當時，佛陀告訴結集論者聚落的首領：『那個尼乾陀若提的兒子，為他的弟子們講的是什麼法？』 聚落首領回答佛陀說：『世尊！那個尼乾陀經常這樣說：『如果做了殺生的行為，隨著殺生時間的增多，必定會墮入惡道，進入地獄。偷盜、邪淫以及妄語等行為，也是如此，隨著做這些行為的時間增多，必定會墮入地獄。』 當時，世尊告訴聚落首領：『如果像尼乾陀所說的那樣，眾生就不會墮入惡道，進入地獄了。為什麼呢？就像尼乾陀所說，如果做了殺生的行為，隨著殺生時間的增多，必定會墮入惡道，進入地獄。偷盜、邪淫以及妄語等行為也是如此。一切眾生，殺生的時候少，不殺生的時候多。如果因為時間多就墮入地獄，那麼殺生時間少，不殺生時間多，因此不應該墮入惡道，進入地獄。偷盜、邪淫以及妄語等行為也是如此，做這些行為的時間少，不做這些行為的時間多，都應該不會墮入惡道，進入地獄。』 佛陀又告訴聚落首領：『如果像你所說的那樣，就沒有人會墮入地獄了。』 當時，聚落首領回答佛陀說：『確實是這樣，瞿曇。』 佛陀又告訴聚落首領：『世間如果有教導者，能夠善於衡量，有智慧分別，在思考的層面，用自己的言辭辯才，處於凡夫的境界，為他的弟子們講這樣的法：如果殺生，就會墮入惡道，進入地獄，隨著做殺生行為的時間增多，因為這些多的業力，被牽引進入地獄。盜竊、邪淫和妄語也是如此，隨著做這些行為的時間增多，就會墮入惡道，進入地獄。那些弟子們專心信奉他們老師所說的話，真心接受並奉行，並且這樣說：『我的教導者，知道他所面對的境界，看到他所看到的事情。』
English version: At that time, the Buddha said to the head of the assembly of compilers: 'What kind of Dharma does that son of Nigandha Nataputta preach to his disciples?' The head of the assembly replied to the Buddha: 'Venerable One, that Nigandha often says this: 『If one commits the act of killing, the more time one spends killing, the more certain one is to fall into evil realms and enter hell. Stealing, sexual misconduct, and lying are also the same; the more time one spends doing these, the more certain one is to fall into hell.』' At that time, the World Honored One said to the head of the assembly: 'If it were as Nigandha says, then no sentient beings would fall into evil realms and enter hell. Why is that? As Nigandha says, if one commits the act of killing, the more time one spends killing, the more certain one is to fall into evil realms and enter hell. Stealing, sexual misconduct, and lying are also the same. All sentient beings spend less time killing and more time not killing. If one falls into hell because of spending more time doing something, then since one spends less time killing and more time not killing, one should not fall into evil realms and enter hell. Stealing, sexual misconduct, and lying are also the same; one spends less time doing these and more time not doing them, so one should not fall into evil realms and enter hell.』 The Buddha further said to the head of the assembly: 'If it were as you say, then no one would enter hell.' At that time, the head of the assembly replied to the Buddha: 'Indeed, Gotama.' The Buddha further said to the head of the assembly: 'If there is a teacher in the world who is able to measure well, has wisdom to discern, is in a state of contemplation, and uses his own eloquence, being in the state of a common person, to preach such a Dharma to his disciples: if one kills, one will fall into evil realms and enter hell; the more time one spends killing, the more one is drawn into hell by these many karmic actions. Stealing, sexual misconduct, and lying are also the same; the more time one spends doing these, the more one will fall into evil realms and enter hell. Those disciples wholeheartedly believe in what their teacher says, sincerely accept and uphold it, and say: 『My teacher knows the realm he faces and sees what he sees.』'
。』此諸弟子復有弟子，而語之言：『我教導主作如是說，若有殺生時，隨殺時多，墮于惡趣，入于地獄。』彼孫弟子作是念言：『我先殺生，必墮地獄。偷盜、邪淫及妄語時，必墮惡道，入于地獄。』因此作見，即得是見，是名邪見。不捨是見，不解疑惑，不悔所作，惡業之因，而猶常作如是惡業，心不肯改，不能滿足。心所解脫，亦不滿足。慧解脫，亦不滿足。以心解脫、慧解脫，不滿足故，誹謗賢聖。謗賢聖故，即是邪見。」
佛復告聚落主：「設有一人，作是邪見，墮在惡道，入于地獄。一切眾生，皆有因緣染污心垢，以是緣故，一切眾生得業結使。設有佛出，如來、應、正遍知、阿羅呵、三藐三佛陀，佛以種種因緣呵于殺生、偷盜、邪淫，及妄語等，亦復如是。兼讚歎彼勝法，有決定信解。」
復白佛言：「我之世尊，真實知見，種種說法，令我得與弟子說如是法，種種因緣呵責殺生，讚歎不殺生。種種因緣贊不妄語、不邪淫、不偷盜。我于昔時，已曾殺生、偷盜、邪淫，及妄語等，我以此因緣，常自悔責。雖自悔責，而得名為不作罪業。是故深自悔責，如是惡業，以懺悔故，皆除疑悔，增進善業。更不殺生、偷盜、邪淫，及妄語等，悔責先造，后更不作種種惡業
現代漢語譯本：『這些弟子的弟子又對人說：』我教導說，主這樣說，如果有人殺生，隨著殺生的次數增多，就會墮入惡道，進入地獄。』那些孫弟子這樣想：』我如果先殺生，必定會墮入地獄。偷盜、邪淫和說謊時，也必定會墮入惡道，進入地獄。』因此產生這種見解，就得到了這種見解，這叫做邪見。不放棄這種見解，不解除疑惑，不後悔所做的事情，這是惡業的根源，卻仍然經常做這樣的惡業，內心不肯改變，不能滿足。內心的解脫，也不能滿足。智慧的解脫，也不能滿足。因為內心的解脫和智慧的解脫都不滿足，所以誹謗賢聖。誹謗賢聖，就是邪見。』 佛陀又告訴聚落主：『假設有一個人，產生這種邪見，就會墮入惡道，進入地獄。一切眾生，都有因緣染污了心垢，因為這個緣故，一切眾生都得到了業的束縛。假設有佛出世，如來、應供、正遍知、阿羅漢、三藐三佛陀，佛陀用種種因緣呵斥殺生、偷盜、邪淫和說謊等行為，也是這樣。同時讚歎那些殊勝的法，使人有堅定的信心和理解。』 聚落主又對佛說：『我的世尊，您真實地知見，用種種說法，使我能夠對弟子們說這樣的法，用種種因緣呵斥殺生，讚歎不殺生。用種種因緣讚歎不說謊、不邪淫、不偷盜。我過去曾經殺生、偷盜、邪淫和說謊等，我因為這些因緣，常常自我悔責。雖然自我悔責，卻可以被稱為沒有造作罪業。因此我深深地自我悔責，像這樣的惡業，因為懺悔的緣故，都消除了疑惑和悔恨，增進了善業。我不再殺生、偷盜、邪淫和說謊等，悔恨過去所造的，以後不再做種種惡業。』
English version: 『These disciples' disciples then tell others: 『I teach that the master says, if someone kills, the more they kill, the more they will fall into evil realms and enter hell.』 Those grandchildren think: 『If I kill first, I will surely fall into hell. When stealing, engaging in sexual misconduct, and lying, I will also surely fall into evil realms and enter hell.』 Because of this, they form this view, and this is called wrong view. They do not abandon this view, do not resolve their doubts, and do not regret what they have done. This is the cause of evil deeds, yet they still constantly commit such evil deeds, their hearts unwilling to change, and they are not satisfied. Their heart's liberation is also not satisfied. Their wisdom's liberation is also not satisfied. Because their heart's liberation and wisdom's liberation are not satisfied, they slander the virtuous and noble. Slandering the virtuous and noble is wrong view.』 The Buddha then told the village chief: 『Suppose there is a person who has this wrong view, they will fall into evil realms and enter hell. All sentient beings have causes and conditions that defile their minds, and because of this, all sentient beings are bound by karma. Suppose a Buddha appears, a Tathagata, an Arhat, a Perfectly Enlightened One, a Samyaksambuddha, the Buddha uses various causes and conditions to rebuke killing, stealing, sexual misconduct, and lying, and so on, it is the same. At the same time, they praise those superior teachings, giving people firm faith and understanding.』 The village chief then said to the Buddha: 『My World Honored One, you truly know and see, using various teachings, enabling me to tell my disciples such teachings, using various causes and conditions to rebuke killing, and praise not killing. Using various causes and conditions to praise not lying, not engaging in sexual misconduct, and not stealing. In the past, I have killed, stolen, engaged in sexual misconduct, and lied, etc. Because of these causes and conditions, I often regret myself. Although I regret myself, it can be said that I have not committed sinful deeds. Therefore, I deeply regret myself, such evil deeds, because of repentance, all doubts and regrets are eliminated, and good deeds are increased. I will no longer kill, steal, engage in sexual misconduct, and lie, etc., regretting what I have done in the past, and will no longer do various evil deeds in the future.』
。以是之故，心得滿足，而獲解脫，亦能滿足慧解脫。心慧滿故，不謗賢聖。不謗賢聖故，便得正見。」
佛告聚落主：「以能修于正見緣故，身壞命終，得向善趣，生於天上。以能懺悔正見之故，能凈一切眾生之心，亦能凈于眾生結業煩惱罪垢。賢聖弟子得聞此事，即時修學。若時及時分，時分中間，中間晝夜已過，如是時中，為殺時多，不殺時多？以義推之，殺生時少，不殺時多。我于彼時故作殺生，我實不善，所作非理。我從今已后，更不復殺。我於一切更不生嫌，更不生恨，亦不生嫉，深生歡喜。生歡喜故，深生愛樂。生愛樂故，深得猗樂。深猗樂故，得受於樂。以受樂故，其心得定。賢聖弟子心得定故，得與慈俱。與慈俱故，無怨嫌恨，得於無嫉，其心廣大，志趣弘博，無量無邊。善修慈故，于彼東方一切眾生都無怨嫌，南西北方，四維上下，亦復如是，於一切世界普生慈心，作是意解，當修立如是善心，于善中住。」
爾時，世尊取地少土，置於爪上，問造論姓聚落主言：「大地土多？爪上土多？」
聚落主言：「爪上之土極為鮮少，不可方喻。大地之土，百分、千分、千億分，不得比喻，共相挍量。」
佛告聚落主：「所有罪業，如爪上土，大地之土算數譬喻不能量度
現代漢語譯本：'因此，內心感到滿足，從而獲得解脫，也能滿足智慧的解脫。心智圓滿，就不會誹謗賢聖。不誹謗賢聖，就能獲得正見。' 現代漢語譯本：'佛陀告訴聚落主：'因為能夠修習正見，所以身壞命終后，能夠前往善道，生於天上。因為能夠懺悔正見，所以能夠凈化一切眾生的心，也能凈化眾生的結業煩惱罪垢。賢聖弟子聽到這件事，就會立即修學。如果及時，在時分之間，在晝夜之間，像這樣的時間裡，是殺生的時候多，還是不殺生的時候多？從道理上推斷，殺生的時候少，不殺生的時候多。我那時故意殺生，我實在是不好，所作所為不合道理。我從今以後，再也不殺生。我對一切不再產生嫌隙，不再產生怨恨，也不再產生嫉妒，內心深處充滿歡喜。因為產生歡喜，所以內心深處充滿愛樂。因為產生愛樂，所以內心深處獲得安樂。因為獲得安樂，所以能夠享受快樂。因為享受快樂，所以內心能夠安定。賢聖弟子內心安定，就能與慈悲同在。與慈悲同在，就沒有怨恨嫌隙，沒有嫉妒，內心廣大，志向弘遠，無量無邊。善於修習慈悲，對於東方的一切眾生都沒有怨恨嫌隙，南方、西方、北方，四維上下，也是如此，對於一切世界都普遍產生慈悲之心，這樣理解，應當修立這樣的善心，安住在善中。' 現代漢語譯本：'這時，世尊取起少許泥土，放在指甲上，問造論姓聚落主說：'大地的泥土多，還是指甲上的泥土多？' 現代漢語譯本：'聚落主說：'指甲上的泥土非常少，無法比喻。大地的泥土，百分、千分、千億分，都不能比喻，無法相互比較。' 現代漢語譯本：'佛陀告訴聚落主：'所有的罪業，就像指甲上的泥土，大地的泥土用算數譬喻都不能衡量。'
English version: 'Therefore, the mind feels satisfied, thus attaining liberation, and also fulfilling the liberation of wisdom. With a complete mind and wisdom, one will not slander the virtuous and noble. By not slandering the virtuous and noble, one can attain right view.' English version: 'The Buddha told the village chief: 'Because one can cultivate right view, after the body breaks and life ends, one can go to a good path and be born in heaven. Because one can repent of right view, one can purify the minds of all beings, and also purify the karmic afflictions and defilements of beings. When virtuous and noble disciples hear of this, they will immediately practice. If it is timely, between the time divisions, between day and night, in such a time, is the time of killing more, or the time of not killing more? Reasoning from the principle, the time of killing is less, and the time of not killing is more. At that time, I intentionally killed, I was truly not good, and what I did was unreasonable. From now on, I will no longer kill. I will no longer harbor resentment towards anyone, nor will I harbor hatred, nor will I harbor jealousy, and my heart will be filled with joy. Because joy arises, my heart will be filled with love. Because love arises, my heart will attain peace. Because peace is attained, one can enjoy happiness. Because one enjoys happiness, the mind can be settled. When a virtuous and noble disciple's mind is settled, they will be with compassion. Being with compassion, there will be no resentment or hatred, no jealousy, the mind will be vast, the aspiration will be grand, immeasurable and boundless. By cultivating compassion well, towards all beings in the east, there will be no resentment or hatred, and the same is true for the south, west, north, the four intermediate directions, and above and below. Towards all worlds, a compassionate heart will arise universally. Understanding this, one should establish such a good heart and dwell in goodness.' English version: 'At this time, the World Honored One took a small amount of soil, placed it on his fingernail, and asked the village chief of the Zaolun clan, 'Is there more soil on the earth, or more soil on the fingernail?' English version: 'The village chief said, 'The soil on the fingernail is extremely little, it cannot be compared. The soil on the earth, even if divided into hundreds, thousands, or hundreds of millions of parts, cannot be compared, they cannot be measured against each other.' English version: 'The Buddha told the village chief, 'All the karmic offenses are like the soil on the fingernail, the soil on the earth cannot be measured by numerical comparisons.'
。」
聚落主言：「如是，如是。惡業挍量，可知如是少業，不能牽人令墮惡道，亦不能住，亦不可計。夫行慈者，所得功德，如大地土；殺生之罪，如爪上土。悲之功德，如大地土；偷盜之罪，如爪上土。喜之功德，如大地土；邪淫之罪，如爪上土。舍之功德，如大地土；妄語之罪，如爪上土。」
如來分別如是法時，造論姓聚落主聞佛所說，遠塵離垢，得法眼清凈，得法證法，見法知法，得法邊際，度諸疑惑，不隨他信，尋得已辦。即起離坐，整衣合掌，白佛言：「世尊！我已得度！我已得度！今歸依佛，歸依法僧，為優婆塞，盡其形命，信心清凈。」聚落主復白佛言：「世尊！譬如為利養故，作于惡罵，日日轉惡，尚失己財，況復得利。我亦如是，為得利故，親近愚癡不善尼干。我以狂惑，親近於彼，供養恭敬，我于彼所，不得善利，為其所陷，將墮地獄。世尊拔我，得離惡趣，今重歸佛法僧，我盡形壽為優婆塞。我先於彼愚癡尼干所，有信心、愛念、恭敬，悉皆捨棄。我今第三亦重歸依佛法僧寶，盡我形壽為優婆塞，不生不信。」
時，造論姓聚落主聞佛所說，歡喜頂禮而去
現代漢語譯本 聚落主說：『是的，是的。惡業的輕重可以衡量，像這樣少的惡業，不能牽引人墮入惡道，也不能停留，也不可計算。行慈愛的人，所得到的功德，像大地上的土；殺生的罪過，像指甲上的土。行悲憫的人，所得到的功德，像大地上的土；偷盜的罪過，像指甲上的土。行喜悅的人，所得到的功德，像大地上的土；邪淫的罪過，像指甲上的土。行捨棄的人，所得到的功德，像大地上的土；妄語的罪過，像指甲上的土。』 當如來分別解說這些法時，造論姓聚落主聽聞佛所說，遠離塵垢，得到清凈的法眼，證悟佛法，見到佛法，瞭解佛法，達到佛法的邊際，度脫一切疑惑，不再隨從他人的信仰，立刻就明白了。他立即起身離開座位，整理衣裳，合掌向佛說：『世尊！我已經得度！我已經得度！現在歸依佛，歸依法，歸依僧，成為優婆塞，直到生命終結，信心清凈。』聚落主又對佛說：『世尊！譬如爲了利益供養，而作惡罵，日日變本加厲，尚且會失去自己的財產，更何況能得到利益。我也是這樣，爲了得到利益，親近愚癡不善的尼干。我因為狂妄迷惑，親近他們，供養恭敬，我從他們那裡，沒有得到任何好處，反而被他們陷害，將要墮入地獄。世尊救拔了我，使我脫離惡道，現在重新歸依佛法僧，我盡此一生都做優婆塞。我先前對那些愚癡的尼干所擁有的信心、愛念、恭敬，全部都捨棄了。我現在第三次重新歸依佛法僧三寶，盡我一生都做優婆塞，不再產生不信。』 當時，造論姓聚落主聽聞佛所說，歡喜地頂禮佛陀，然後離開了。
English version The head of the settlement said, 'Yes, yes. The weight of evil deeds can be measured. Such small evil deeds cannot lead a person to fall into evil paths, nor can they remain, nor can they be counted. The merit gained by one who practices loving-kindness is like the soil of the earth; the sin of killing is like the soil on a fingernail. The merit of compassion is like the soil of the earth; the sin of stealing is like the soil on a fingernail. The merit of joy is like the soil of the earth; the sin of sexual misconduct is like the soil on a fingernail. The merit of equanimity is like the soil of the earth; the sin of lying is like the soil on a fingernail.' When the Tathagata was explaining these teachings, the head of the settlement named 'Maker of Arguments' heard what the Buddha said, and he was freed from defilement, attained the pure Dharma eye, realized the Dharma, saw the Dharma, understood the Dharma, reached the edge of the Dharma, overcame all doubts, no longer followed the beliefs of others, and immediately understood. He immediately rose from his seat, adjusted his robe, and with palms joined, said to the Buddha, 'Venerable One! I have been delivered! I have been delivered! Now I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha, becoming a lay disciple, until the end of my life, with pure faith.' The head of the settlement further said to the Buddha, 'Venerable One! It is like making evil curses for the sake of gain, which become worse day by day, and one would still lose one's own wealth, let alone gain any benefit. It is the same with me. For the sake of gain, I associated with foolish and unwholesome ascetics. Because of my delusion, I associated with them, making offerings and showing respect. I did not receive any benefit from them; instead, I was ensnared by them and was about to fall into hell. The Venerable One has rescued me, enabling me to escape the evil paths. Now I take refuge in the Buddha, the Dharma, and the Sangha again, and I will be a lay disciple for the rest of my life. All the faith, affection, and respect I previously had for those foolish ascetics, I have now abandoned. Now, for the third time, I take refuge in the Triple Gem of the Buddha, the Dharma, and the Sangha, and I will be a lay disciple for the rest of my life, and I will not give rise to disbelief.' At that time, the head of the settlement named 'Maker of Arguments' heard what the Buddha said, and joyfully bowed to the Buddha and departed.
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動搖及斗諍 調馬與惡性 頂發並牟尼 王發及驢姓 饑饉與種田 說何論為十
別譯雜阿含經卷第七 大正藏第 02 冊 No. 0100 別譯雜阿含經
別譯雜阿含經卷第八
失譯人名今附秦錄
（一三二）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時，有一天光色倍常，于其夜中，來詣佛所，禮佛足已，在一面坐。時，此天光甚為熾盛，普照祇洹，悉皆大明。爾時，此天卻坐一面，而說偈言：
「住阿練若處， 寂滅修梵行， 日常食一食， 顏色極和悅。」
爾時，世尊復說偈言：
「不愁念過去， 亦不求未來， 現在正智食， 才欲為存身。 欲于未來世， 追念過去事， 六情皆怡悅， 是以顏色和。 如新生茅葦， 剪之置日中， 凡夫自燋干， 其事亦如是。」
天覆說偈贊言：
「往昔已曾見， 婆羅門涅槃， 久舍于嫌畏， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一三三）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時，有一天光色倍常，于其夜中，來詣佛所，禮佛足已，在一面坐
現代漢語譯本 動搖和爭鬥，調馴馬匹與惡劣的性情。 頭頂的頭髮和牟尼寶珠，國王的頭髮和驢的姓氏。 饑荒和耕種田地，說什麼算是十種（事物）。
《別譯雜阿含經》卷第七 大正藏第 02 冊 No. 0100 《別譯雜阿含經》
《別譯雜阿含經》卷第八
失譯人名今附秦錄
（一三二）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。當時，有一天人光芒異常，在夜裡來到佛陀所在之處，禮拜佛足后，在一旁坐下。當時，這天人的光芒非常熾盛，普照祇洹，全部都非常明亮。這時，這天人退坐一旁，說了偈語：
『住在寂靜的處所，寂滅地修持梵行，每天只吃一餐，容顏極其和悅。』
這時，世尊也說了偈語：
『不憂慮過去，也不追求未來，現在以正智為食，僅僅爲了維持生命。如果想要在未來世，追憶過去的事情，六根都會感到愉悅，因此容顏和悅。就像新生的茅草和蘆葦，剪下來放在太陽下，凡夫自己會焦乾，情況也是這樣。』
天人又說了偈語讚歎道：
『過去曾經見過，婆羅門進入涅槃，長久地捨棄了嫌隙和畏懼，能夠度脫世間的愛慾。』
這時，這天人說完偈語后，歡喜地返回天宮。
（一三三）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。當時，有一天人光芒異常，在夜裡來到佛陀所在之處，禮拜佛足后，在一旁坐下。
English version Shaking and strife, taming horses and evil nature. Hair on the crown and the Mani pearl, the king's hair and the donkey's surname. Famine and cultivating fields, what is said to be ten (things).
'Separate Translation of the Miscellaneous Agama Sutra', Scroll 7 Taisho Tripitaka Volume 02, No. 0100, 'Separate Translation of the Miscellaneous Agama Sutra'
'Separate Translation of the Miscellaneous Agama Sutra', Scroll 8
Translator's name lost, now appended to the Qin record
(132)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, a deva whose light was exceptionally bright came to the Buddha's place during the night, bowed at the Buddha's feet, and sat to one side. At that time, the deva's light was very intense, illuminating the entire Jeta Grove, making it all very bright. Then, this deva, having sat to one side, spoke a verse:
'Dwelling in secluded places, practicing the pure life in tranquility, eating only one meal a day, one's countenance is extremely harmonious and joyful.'
At that time, the World Honored One also spoke a verse:
'Not worrying about the past, nor seeking the future, nourishing oneself with right wisdom in the present, merely to sustain life. If one desires in the future to recall past events, the six senses will all be pleased, therefore one's countenance is harmonious. Like newly grown reeds and rushes, cut and placed in the sun, ordinary people will wither themselves, the situation is also like this.'
The deva then spoke a verse in praise:
'In the past, I have seen, Brahmins enter Nirvana, having long abandoned resentment and fear, able to cross over the worldly desires.'
At that time, this deva, having spoken this verse, joyfully returned to his heavenly palace.
(133)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, a deva whose light was exceptionally bright came to the Buddha's place during the night, bowed at the Buddha's feet, and sat to one side.
。時，此天光甚為熾盛，普照祇洹，悉皆大明。爾時，此天卻坐一面，而說偈言：
「諸有憍慢人， 終不可調習， 詐現修禪定， 放逸在空林， 由是放逸故， 不能度死岸。」
爾時，世尊復說偈言：
「舍慢常入定， 別想盡知法， 一切處解脫， 不放逸空林， 由不放逸故， 能度彼死岸。」
天贊偈言：
「往昔已曾見， 婆羅門涅槃， 怖畏久棄捨， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一三四）
如是我聞：一時，佛在舍衛國祇樹給孤獨園。時，有一天光色倍常，于其夜中，來詣佛所，禮佛足已，在一面坐。時，此天光甚為熾盛，普照祇洹，悉皆大明。爾時，此天卻坐一面，而說偈言：
「云何于晝夜， 福業常增長？ 如法而持戒， 何人趣天道？」
爾時，世尊復說偈言：
「種植園苑林， 洪流置橋船， 曠野造好井， 要路造客舍， 是人于日夜， 福業常增長， 正法凈持戒， 如是趣天道。」
天贊偈曰：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮
現代漢語譯本：當時，天光非常熾盛，普照祇洹，一切都變得明亮。那時，這位天人退坐一旁，說了偈語：『那些驕傲自滿的人，終究無法被調教，他們假裝修習禪定，卻在空林中放縱自己，因為放縱的緣故，不能渡過生死的彼岸。』 那時，世尊也說了偈語：『捨棄驕慢，常常進入禪定，分別思量，完全瞭解佛法，在一切處都得到解脫，不在空林中放縱自己，因為不放縱的緣故，能夠渡過生死的彼岸。』 天人讚嘆偈語說：『過去我曾見過，婆羅門進入涅槃，他們早已拋棄了恐懼和畏懼，能夠渡過世間的愛慾。』 當時，這位天人說完這些偈語后，歡喜地返回天宮。 （一三四） 如是我聞：一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天人，他的光芒比平時更加明亮，在夜裡來到佛陀所在的地方，向佛陀頂禮后，坐在一旁。那時，這位天人的光芒非常熾盛，普照祇洹，一切都變得明亮。那時，這位天人退坐一旁，說了偈語：『如何才能在白天和夜晚，福德善業不斷增長？如何才能如法持戒，什麼樣的人才能前往天道？』 那時，世尊也說了偈語：『種植園林，在洪流上架設橋樑和船隻，在曠野中建造水井，在要道上建造客舍，這樣的人在白天和夜晚，福德善業不斷增長，如法清凈地持守戒律，這樣的人才能前往天道。』 天人讚嘆偈語說：『過去我曾見過，婆羅門進入涅槃，他們早已拋棄了嫌惡和恐懼，能夠渡過世間的愛慾。』 當時，這位天人說完這些偈語后，歡喜地返回天宮。
English version: At that time, the heavenly light was extremely bright, illuminating Jetavana, and everything became bright. Then, this celestial being retreated to one side and spoke a verse: 'Those who are arrogant and conceited, can never be tamed, they pretend to practice meditation, but indulge themselves in the empty forest, because of their indulgence, they cannot cross the shore of death.' At that time, the World Honored One also spoke a verse: 'Abandon arrogance, often enter meditation, contemplate separately, fully understand the Dharma, attain liberation in all places, do not indulge in the empty forest, because of not indulging, one can cross the shore of death.' The celestial being praised in verse: 'In the past I have seen, Brahmins enter Nirvana, they have long abandoned fear and dread, and are able to cross the worldly desires.' At that time, this celestial being, after speaking these verses, joyfully returned to his heavenly palace. (One hundred and thirty-four) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, a celestial being, whose light was brighter than usual, came to the place where the Buddha was at night, bowed at the Buddha's feet, and sat to one side. At that time, the light of this celestial being was extremely bright, illuminating Jetavana, and everything became bright. Then, this celestial being retreated to one side and spoke a verse: 'How can one's meritorious deeds constantly increase day and night? How can one uphold the precepts according to the Dharma, and what kind of person can go to the heavenly realm?' At that time, the World Honored One also spoke a verse: 'Planting gardens and groves, building bridges and boats over torrents, building wells in the wilderness, building guesthouses on main roads, such a person's meritorious deeds constantly increase day and night, upholding the precepts purely according to the Dharma, such a person can go to the heavenly realm.' The celestial being praised in verse: 'In the past I have seen, Brahmins enter Nirvana, they have long abandoned aversion and fear, and are able to cross the worldly desires.' At that time, this celestial being, after speaking these verses, joyfully returned to his heavenly palace.
。
（一三五）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時，有一天光色倍常，于其夜中，來詣佛所。時，此天光甚為熾盛，遍照祇洹，悉皆大明。爾時，此天卻坐一面。而說偈言：
「云何得大力， 並獲于妙色？ 施何得安樂？ 何緣得凈眼？ 云何一切施？ 愿為我說之。」
爾時，世尊以偈答曰：
「施飲食得力， 施衣得盛色， 施乘得安樂， 燈明得凈目， 屋宅一切施， 如法教弟子， 能作如是施， 是名施甘露。」
天贊偈言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一三六）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時，有一天光色倍常，于其夜中，來詣佛所，威光熾盛，遍照祇洹，悉皆大明。爾時，此天禮佛足已，卻坐一面，而說偈言：
「世間天及人， 飲食生歡喜， 世間都無有， 飲食不生喜。」
爾時，世尊復說偈言：
「若有能信施， 使心極清凈， 今世若後世， 飲食福隨逐。」
爾時，此天聞佛所說，白佛言：「世尊！實為希有！善說斯偈
現代漢語譯本 （一三五） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一天人，光芒比平時更加明亮，在夜裡來到佛陀所在的地方。當時，這天人的光芒非常熾盛，照亮了整個祇洹，一切都變得非常明亮。這時，這天人退坐在一旁，用偈語說道： 『如何才能獲得強大的力量，並獲得美好的容貌？施捨什麼才能得到安樂？什麼原因才能得到清凈的眼睛？如何才能做到一切施捨？希望您能為我解說。』 這時，世尊用偈語回答說： 『施捨飲食可以獲得力量，施捨衣服可以獲得美好的容貌，施捨乘坐的工具可以獲得安樂，施捨燈火可以獲得清凈的眼睛，施捨房屋可以做到一切施捨，如法教導弟子，能夠做到這樣的施捨，就叫做施捨甘露。』 天人讚嘆偈語說： 『過去曾經見過，婆羅門進入涅槃，厭惡並長久地拋棄了，能夠度脫世間的愛慾。』 這時，這天人說完偈語后，歡喜地返回天宮。 （一三六） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一天人，光芒比平時更加明亮，在夜裡來到佛陀所在的地方，威光熾盛，照亮了整個祇洹，一切都變得非常明亮。這時，這天人禮拜佛陀的腳后，退坐在一旁，用偈語說道： 『世間的天人和人，都因飲食而生歡喜，世間沒有，因飲食而不生歡喜的。』 這時，世尊又用偈語說道： 『如果有人能夠相信施捨，使內心極其清凈，今生或來世，飲食的福報都會跟隨他。』 這時，這天人聽了佛陀所說，對佛陀說：『世尊！真是稀有！您說得真好！』
English version (135) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, a certain deva, whose light was exceptionally bright, came to the Buddha's place during the night. The light of this deva was so intense that it illuminated the entire Jeta Grove, making everything very bright. Then, this deva sat down to one side and spoke in verse: 'How does one obtain great strength, and also acquire beautiful appearance? By giving what does one obtain happiness? What causes one to obtain pure eyes? How does one give everything? I wish you would explain this to me.' Then, the World-Honored One replied in verse: 'By giving food, one obtains strength; by giving clothing, one obtains a beautiful appearance; by giving vehicles, one obtains happiness; by giving lamps, one obtains pure eyes; by giving dwellings, one gives everything; by teaching disciples according to the Dharma, one who can give in this way is called giving ambrosia.' The deva praised the verse, saying: 'In the past, I have seen, a Brahmin enter Nirvana, having long ago abandoned and detested, able to transcend worldly desires.' Then, after speaking this verse, the deva joyfully returned to his palace. (136) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, a certain deva, whose light was exceptionally bright, came to the Buddha's place during the night, his majestic light illuminating the entire Jeta Grove, making everything very bright. Then, this deva bowed at the Buddha's feet, sat down to one side, and spoke in verse: 'In the world, devas and humans, all rejoice in food; there is no one in the world who does not rejoice in food.' Then, the World-Honored One again spoke in verse: 'If one is able to believe in giving, making the mind extremely pure, in this life or the next, the blessings of food will follow.' Then, this deva, having heard what the Buddha said, said to the Buddha: 'World-Honored One! It is truly rare! You have spoken well!'
。」復白佛言：「世尊！我憶過去，有一人王名曰遲緩，然彼國王於四城門施於飲食，城中及市亦施飲食。時，王夫人白于王言：『王今作福，愿聽我等助王為福。』王聞其言，以城東門所施之食，回與夫人。王之太子亦白父言：『父母修福，我亦樂修。』王聞其言，以城南門所施之食，回與太子。輔相後來，啟白王言：『王今修善，夫人、太子皆修福業，唯愿聽我助修福業。』王聞其言，以城西門所施之食，回與輔相。時，有諸臣復白王言：『夫人、太子及以輔相咸修福德，我等今者亦樂助修。』王聞其言，即以北門所施之食，回與諸臣。時，國中人復白王言：『夫人、太子、輔相咸修福德，愿聽我等助修福業。』王聞其言，復以佈施回與人民。時，典施人白于王言：『王之所有，於四城門及以佈施，悉皆回與夫人、太子、輔相、大臣、國中人民，斷于王施，兼竭庫藏。』王即答言：『先所與者，已爾與盡，自今已后，他方小國所可貢獻，半入庫藏，半用修福。』世尊！我于爾時，長夜修福，我于長夜獲得勝報，常懷喜樂，所受福報，無有窮盡，不見邊際。如我所受，得大果報，乃知世尊善說斯偈。」
時，遲緩天子聞佛所說，歡喜踴躍，頂禮佛足，還於天宮
現代漢語譯本：然後，他再次對佛說：『世尊！我回憶過去，有一位國王名叫遲緩。這位國王在四個城門都施捨飲食，城裡和市場上也施捨飲食。當時，國王的夫人對國王說：『大王現在做善事，希望允許我們幫助大王做善事。』國王聽了她的話，就把東城門施捨的食物轉給了夫人。國王的太子也對父親說：『父母修善，我也樂意修善。』國王聽了他的話，就把南城門施捨的食物轉給了太子。輔相後來稟告國王說：『大王現在修善，夫人、太子都修善業，只希望允許我幫助修善業。』國王聽了他的話，就把西城門施捨的食物轉給了輔相。當時，有許多大臣又對國王說：『夫人、太子以及輔相都修善德，我們現在也樂意幫助修善。』國王聽了他的話，就把北城門施捨的食物轉給了大臣們。當時，國內的人民又對國王說：『夫人、太子、輔相都修善德，希望允許我們幫助修善業。』國王聽了他的話，又把佈施的食物轉給了人民。當時，負責施捨的人對國王說：『大王所有的，在四個城門以及佈施的食物，都全部轉給了夫人、太子、輔相、大臣、國內人民，斷絕了大王的施捨，也耗盡了國庫。』國王就回答說：『先前給的，已經全部給完了，從今以後，其他小國所進貢的，一半入國庫，一半用來修善。』世尊！我那時，長久地修善，我長久地獲得殊勝的果報，常常懷著喜悅，所受的福報，沒有窮盡，看不到邊際。就像我所受的，得到大的果報，才知道世尊善於說這首偈語。』 當時，遲緩天子聽了佛所說，歡喜雀躍，頂禮佛足，返回天宮。
English version: Then, he again said to the Buddha: 'World Honored One! I recall in the past, there was a king named Slow. This king gave food at the four city gates, and also gave food in the city and markets. At that time, the king's wife said to the king: 'Your Majesty is now doing good deeds, I hope you will allow us to help you do good deeds.' The king heard her words and gave the food that was given at the east gate to his wife. The king's prince also said to his father: 'My parents are cultivating good deeds, and I am also happy to cultivate good deeds.' The king heard his words and gave the food that was given at the south gate to his prince. The prime minister later reported to the king, saying: 'Your Majesty is now cultivating good deeds, and the wife and prince are all cultivating good deeds, I only hope you will allow me to help cultivate good deeds.' The king heard his words and gave the food that was given at the west gate to the prime minister. At that time, many ministers again said to the king: 'The wife, prince, and prime minister are all cultivating good virtues, and we are now also happy to help cultivate good deeds.' The king heard their words and gave the food that was given at the north gate to the ministers. At that time, the people of the country again said to the king: 'The wife, prince, and prime minister are all cultivating good virtues, I hope you will allow us to help cultivate good deeds.' The king heard their words and again gave the food that was given to the people. At that time, the person in charge of giving said to the king: 'All that Your Majesty has, the food given at the four city gates and the food given in charity, has all been given to the wife, prince, prime minister, ministers, and the people of the country, cutting off Your Majesty's giving, and also exhausting the national treasury.' The king then replied: 'What was given before has already been given completely, from now on, what other small countries offer as tribute, half will go into the national treasury, and half will be used to cultivate good deeds.' World Honored One! At that time, I cultivated good deeds for a long time, and I received excellent rewards for a long time, always with joy, and the blessings I received were endless and without limit. Just like what I received, I obtained great rewards, and then I knew that the World Honored One was good at speaking this verse.' At that time, the Slow Deva heard what the Buddha said, and was joyful and elated, bowed at the Buddha's feet, and returned to his heavenly palace.
。
（一三七）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時，有一天光色倍常，于其夜中，來詣佛所，甚為熾盛，遍照祇洹，卻在一面，而說偈言：
「如遠至他國， 誰為可親者？ 于其居家中， 復以誰為親？ 于其資財中， 復以誰為友？ 若至後世時， 復以誰為親？」
爾時，世尊說偈答曰：
「若遠至他國， 行伴名為親。 于自居家中， 慈母最為親。 于生財利所， 眷屬乃為友。 能修功福者， 是名後世親。」
天贊偈言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天聞佛所說，歡喜而去。
（一三八）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時，有一天光色倍常，于其夜中，來詣佛所，威光顯赫，普照祇洹，悉皆大明，卻坐一面，而說偈言：
「人生壽不定， 日日趣死徑， 無常所侵奪， 壽命甚短促。 老來侵壯色， 無有救護者， 恐怖畏向死， 作福得趣樂。」
爾時，世尊以偈答言：
「人生壽不定， 日日趣死徑， 無常所侵奪， 壽命甚短促， 老來侵壯色， 無有救護者
現代漢語譯本 （一三七） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天人，他的光芒比平時更加明亮，在夜晚來到佛陀所在的地方，光芒非常熾盛，照亮了整個祇洹，然後站在一旁，用偈語說道： 『如果遠行到其他國家，誰是可以親近的人呢？ 在自己的家中，又以誰為最親近呢？ 在財富方面，又以誰為朋友呢？ 如果到了後世，又以誰為親近呢？』 這時，世尊用偈語回答說： 『如果遠行到其他國家，旅伴可以稱為親近的人。 在自己的家中，慈愛的母親最為親近。 在生財獲利方面，親屬可以稱為朋友。 能夠修習功德福報的人，可以稱為後世的親人。』 天人讚嘆偈語說： 『過去曾經見過，婆羅門進入涅槃， 他們厭惡並捨棄了長久的執著，能夠度脫世間的愛慾。』 當時，這位天人聽了佛陀所說，歡喜地離開了。 （一三八） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天人，他的光芒比平時更加明亮，在夜晚來到佛陀所在的地方，威光顯赫，普照祇洹，一片光明，然後坐在一旁，用偈語說道： 『人生的壽命不定，每天都在走向死亡的道路， 無常會侵奪一切，壽命非常短暫。 衰老會侵蝕壯年的容顏，沒有人可以救護， 恐懼害怕死亡的到來，只有行善積福才能獲得快樂。』 這時，世尊用偈語回答說： 『人生的壽命不定，每天都在走向死亡的道路， 無常會侵奪一切，壽命非常短暫， 衰老會侵蝕壯年的容顏，沒有人可以救護
English version (137) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, a certain deva, whose light was exceptionally bright, came to the Buddha's place during the night. His radiance was very intense, illuminating the entire Jeta Grove. He then stood to one side and spoke in verse: 'When traveling far to another country, who is considered a close relative? In one's own home, who is the closest? Regarding wealth, who is a friend? And when one goes to the next life, who is a close relative?' Then, the World Honored One replied in verse: 'When traveling far to another country, a travel companion is considered a close relative. In one's own home, a loving mother is the closest. In matters of gaining wealth, relatives are considered friends. Those who cultivate merit and blessings are considered relatives in the next life.' The deva praised in verse: 'In the past, I have seen, Brahmins enter Nirvana, They have long detested and abandoned attachments, able to transcend worldly desires.' At that time, this deva, having heard what the Buddha said, departed joyfully. (138) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, a certain deva, whose light was exceptionally bright, came to the Buddha's place during the night. His majestic light was brilliant, illuminating the entire Jeta Grove, and it was all bright. He then sat to one side and spoke in verse: 'The lifespan of a person is uncertain, daily they walk the path to death, Impermanence seizes all, life is very short. Old age encroaches on youthful vigor, there is no one to protect, Fear and dread of death approach, only by doing good can one attain happiness.' Then, the World Honored One replied in verse: 'The lifespan of a person is uncertain, daily they walk the path to death, Impermanence seizes all, life is very short, Old age encroaches on youthful vigor, there is no one to protect
。 恐怖畏向死， 欲得寂滅樂， 應舍世五欲， 不宜深生著。」
天贊偈言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久捨棄， 能度世間愛。」
時，此天子聞佛所說，歡喜而去。
（一三九）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時，有一天光色倍常，于其夜中，來詣佛所，威光顯赫，遍照祇洹，悉皆大明，卻坐一面，而說偈言：
「四時不暫停， 命亦日夜盡， 壯年不久住， 恐怖死來至， 為于涅槃故， 應當勤修福。」
爾時，世尊以偈答言：
「四時不暫停， 命亦日夜盡， 壯年不久住， 恐怖死來至。 見於死生苦， 而生大怖畏， 舍世五欲樂， 當求于寂滅。」
天贊偈言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久捨棄， 能度世間愛。」
爾時，此天聞佛所說，歡喜而去。
（一四〇）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本 『恐懼死亡，渴望寂滅的快樂，應當捨棄世間的五種慾望，不應該深深地執著。』 天神讚歎說： 『過去曾經見過，婆羅門進入涅槃，他們厭惡恐懼，早已捨棄，能夠度脫世間的愛慾。』 當時，這位天子聽了佛所說，歡喜地離開了。 （一三九） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天神，光芒比平時更加明亮，在那夜裡，來到佛陀所在的地方，威光顯赫，照亮了整個祇洹，都變得非常明亮，然後坐在一旁，用偈語說道： 『四季不停留，生命也日夜耗盡，壯年不會長久，恐懼死亡即將到來，爲了涅槃的緣故，應當勤奮地修習福德。』 這時，世尊用偈語回答說： 『四季不停留，生命也日夜耗盡，壯年不會長久，恐懼死亡即將到來。看到生死的痛苦，因而產生巨大的恐懼，捨棄世間的五種慾望之樂，應當尋求寂滅。』 天神讚歎說： 『過去曾經見過，婆羅門進入涅槃，他們厭惡恐懼，早已捨棄，能夠度脫世間的愛慾。』 當時，這位天神聽了佛所說，歡喜地離開了。 （一四〇） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。
English version 'Fearing death and desiring the bliss of Nirvana, one should abandon the five worldly desires and not be deeply attached to them.' The deity praised, saying: 'In the past, I have seen Brahmins attain Nirvana; they have long abandoned fear and aversion, and are able to transcend worldly love.' At that time, this celestial being, having heard what the Buddha said, departed with joy. (139) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, a deity, whose light was exceptionally bright, came to the place where the Buddha was during the night. His majestic light illuminated the entire Jeta Grove, making it very bright. He then sat to one side and spoke in verse: 'The four seasons do not pause, and life is consumed day and night. Youth does not last long, and the fear of death is imminent. For the sake of Nirvana, one should diligently cultivate merit.' At that time, the World Honored One replied in verse: 'The four seasons do not pause, and life is consumed day and night. Youth does not last long, and the fear of death is imminent. Seeing the suffering of birth and death, one generates great fear. Abandoning the pleasures of the five worldly desires, one should seek tranquility.' The deity praised, saying: 'In the past, I have seen Brahmins attain Nirvana; they have long abandoned fear and aversion, and are able to transcend worldly love.' At that time, this deity, having heard what the Buddha said, departed with joy. (140) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti.
。爾時，夜中有一天子，光色倍常，來詣佛所，威光顯赫，遍於祇洹，悉皆大明，卻在一面，而說偈言：
「當思於何法， 應棄捨何法， 修行何勝事， 成就何等事， 能渡駛流水， 得名為比丘？」
爾時，世尊以偈答言：
「能斷於五蓋， 棄捨於五欲， 增上修五根， 成就五分法， 能渡駛流水， 得名為比丘。」
天贊偈言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天聞佛所說，歡喜而去。
（一四一）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時，有一天光色倍常，于其夜中，來詣佛所，威光顯照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「誰于睡名寤？ 誰于寤名睡？ 云何染塵垢？ 云何得清凈？」
佛以偈答言：
「若持五戒者， 雖睡名為寤。 若造五惡者， 雖寤名為睡。 若為五蓋覆， 名為染塵垢。 無學五分身， 清凈離塵垢。」
天覆說偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天聞佛所說，歡喜而去
現代漢語譯本：當時，夜裡有一位天人，光芒比平時更加明亮，來到佛陀所在的地方，威光顯赫，照遍了整個祇洹精舍，一片光明，他退到一旁，用偈語說道： 『應當思考什麼法，應當捨棄什麼法，修行什麼殊勝的事，成就什麼樣的事，才能渡過湍急的河流，被稱為比丘？』 當時，世尊用偈語回答說： 『能夠斷除五蓋，捨棄五欲，增上修習五根，成就五分法，就能渡過湍急的河流，被稱為比丘。』 天人讚嘆說： 『過去曾經見過，婆羅門進入涅槃，厭惡恐懼早已捨棄，能夠度脫世間的愛慾。』 當時，這位天人聽了佛陀所說，歡喜地離開了。 （一四一） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天人，光芒比平時更加明亮，在夜裡來到佛陀所在的地方，威光顯耀，照遍了整個祇洹精舍，一片光明，他退到一旁坐下，用偈語說道： 『誰在睡眠時被稱為清醒？誰在清醒時被稱為睡眠？如何被染上塵垢？如何才能得到清凈？』 佛陀用偈語回答說： 『如果持守五戒，即使在睡眠中也稱為清醒。如果造作五惡，即使在清醒時也稱為睡眠。如果被五蓋覆蓋，就稱為染上塵垢。無學的五分身，清凈而遠離塵垢。』 天人再次用偈語讚歎說： 『過去曾經見過，婆羅門進入涅槃，厭惡恐懼早已捨棄，能夠度脫世間的愛慾。』 當時，這位天人聽了佛陀所說，歡喜地離開了。
English version: At that time, a celestial being, whose radiance was exceptionally bright, came to where the Buddha was in the middle of the night. His majestic light illuminated the entire Jeta Grove, making it brilliantly bright. He stepped aside and spoke in verse: 'What Dharma should one contemplate? What Dharma should one abandon? What superior practice should one undertake? What kind of achievement should one attain to cross the swift-flowing stream and be called a Bhikkhu?' Then, the World Honored One replied in verse: 'One who can sever the five hindrances, abandon the five desires, cultivate the five faculties, and achieve the five aggregates of Dharma, can cross the swift-flowing stream and be called a Bhikkhu.' The celestial being praised in verse: 'In the past, I have seen Brahmins attain Nirvana, having long abandoned fear and aversion, and being able to transcend worldly love.' Then, this celestial being, having heard what the Buddha said, departed joyfully. (141) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, a celestial being, whose radiance was exceptionally bright, came to where the Buddha was in the middle of the night. His majestic light illuminated the entire Jeta Grove, making it brilliantly bright. He sat to one side and spoke in verse: 'Who is called awake while sleeping? Who is called asleep while awake? How does one become stained with defilement? How does one attain purity?' The Buddha replied in verse: 'One who upholds the five precepts, even while sleeping, is called awake. One who commits the five evils, even while awake, is called asleep. One who is covered by the five hindrances is called stained with defilement. The five aggregates of an Arhat are pure and free from defilement.' The celestial being again praised in verse: 'In the past, I have seen Brahmins attain Nirvana, having long abandoned fear and aversion, and being able to transcend worldly love.' Then, this celestial being, having heard what the Buddha said, departed joyfully.
。
阿練若、憍慢 修福日夜增 云何得大力 何物生歡喜 遠至、強親逼 日夜有損減 思惟及眠寤
（一四二）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時，有一天光色倍常，于其夜中，來詣佛所，威光顯赫，照于祇洹，赫然大明，卻坐一面，而說偈言：
「若人有子孫， 則便生歡喜。 財寶及六畜， 有則皆歡喜。 若人受身時， 亦復生歡喜。 若見無身者， 則無歡悅心。」
爾時，世尊以偈答言：
「若人有子孫， 則能生憂惱。 財寶及六畜， 斯是苦惱本。 若復受身者， 則為憂惱患。 若不受身者， 則名寂滅樂。」
天覆說偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天聞佛所說，歡喜而去。
（一四三）
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：「世有三種不調之馬，一切世人現悉知之。或有馬行步駿疾，然無好色，是則名為乘不具足。或復有馬，行步駿疾，雖有好色，是亦名為乘不具足。或有良馬，行步駿疾，然有好色，是則名為乘得具足。人亦三種，如彼三種不調之馬
現代漢語譯本 阿練若（指遠離塵囂的修行處）、憍慢（傲慢），修習福德日夜增長。 如何才能獲得強大的力量？什麼事物能帶來歡喜？ 遠離（修行處）、強大的親人逼迫，（福德）日夜都有損減。 （這些都需要）思考和在睡夢中覺悟。
（一四二）
如是我聞：
一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一天人，他的光芒比平時更加明亮，在那夜裡，來到佛陀所在的地方，威光顯赫，照亮了祇洹，光芒大盛，然後坐在一旁，說了偈語：
『如果有人有子孫，就會感到歡喜。 財寶和六畜，擁有了都會感到歡喜。 如果有人接受了身體，也會感到歡喜。 如果看到沒有身體的，就不會有歡悅的心。』
這時，世尊用偈語回答說：
『如果有人有子孫，就會產生憂愁煩惱。 財寶和六畜，都是痛苦煩惱的根源。 如果再次接受身體，就會有憂愁煩惱的患難。 如果不接受身體，就叫做寂滅的快樂。』
天人又說偈語讚歎道：
『過去曾經見過，婆羅門（修行者）涅槃， 厭惡恐懼，長久地拋棄（世俗），能夠度脫世間的愛慾。』
當時，這位天人聽了佛陀所說，歡喜地離開了。
（一四三）
如是我聞：
一時，佛陀在舍衛國的祇樹給孤獨園。當時，世尊告訴各位比丘：『世上有三種不調順的馬，世間所有的人都知道。有的馬跑得很快，但是沒有好的毛色，這就叫做乘坐不完備。有的馬跑得很快，雖然有好的毛色，這也叫做乘坐不完備。有的良馬，跑得很快，而且有好的毛色，這就叫做乘坐完備。人也有三種，就像那三種不調順的馬一樣。
English version Aranya (a secluded place for practice), arrogance, cultivating blessings increases day and night. How can one obtain great strength? What brings joy? Being far away (from the practice place), being pressured by strong relatives, (blessings) diminish day and night. (These all require) contemplation and awakening in sleep.
(142)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. At that time, a deva, whose light was brighter than usual, came to where the Buddha was during the night, with majestic radiance, illuminating the Jeta Grove, shining brightly, and then sat to one side, and spoke in verse:
'If a person has children, they will feel joy. Wealth and livestock, having them all brings joy. If a person receives a body, they will also feel joy. If one sees those without a body, they will have no joyful heart.'
At that time, the World Honored One replied in verse:
'If a person has children, they will generate worry and distress. Wealth and livestock are the root of suffering and distress. If one receives a body again, there will be the affliction of worry and distress. If one does not receive a body, it is called the joy of extinction.'
The deva then spoke in verse, praising:
'In the past, I have seen, a Brahmin (practitioner) attain Nirvana, Disliking fear, having long abandoned (the mundane), able to cross over the love of the world.'
At that time, this deva, having heard what the Buddha said, departed with joy.
(143)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. At that time, the World Honored One told the monks: 'There are three kinds of untamed horses in the world, which all people in the world know. Some horses run very fast, but do not have good color, this is called an incomplete mount. Some horses run very fast, although they have good color, this is also called an incomplete mount. Some good horses run very fast, and have good color, this is called a complete mount. People are also of three kinds, like those three kinds of untamed horses.'
。此三種人，于佛教法現所知見。何等為三？有人駿疾具足，色及可乘然不具足。或復有人，駿疾具足，顏色具足，乘不具足。或復有人，駿疾顏色及以可乘，悉皆具足。
「何者是駿疾具足，色不具足，乘不具足？如法中人，如實知苦，如實知苦集，如實知苦滅，如實知向盡苦道，如是知見已，斷於三結，所謂身見、戒取、疑。斷此三結，得須陀洹，不墮惡趣，于道決定，乃至人天七生，盡于苦際，是名駿疾具足。云何色不具足？若有問難阿毗曇、毗尼，不能善通，于深問難，不能了達，句味相順，不能稱說，不能如理而為具說，是名色不具足。云何可乘不具足？少於福德，所生之處，無有福德，不得利養、衣服、飲食、臥具、湯藥，是名乘不具足。是名駿疾具足，色不具足，乘不具足。
「云何駿疾具足，顏色具足，乘不具足？何者駿疾具足？如法中人，如實知苦，如實知苦集，如實知苦滅，如實知苦滅道，知見是已，斷於三結，所謂身見、戒取、疑。斷三結已，得須陀洹，不墮惡趣，于道決定，乃至七生人天，盡于苦際，是名駿疾具足。云何名色具足？若有問難阿毗曇、毗尼，能善解說，句味相應，稱理顯說，是名色得具足
現代漢語譯本：這三種人，在佛教的教法中，有其各自的認知和見解。是哪三種呢？第一種人，具有快速的修行能力，以及一定的修行成果，但外在表現和所依仗的條件卻不完備。第二種人，具有快速的修行能力，外在表現也很好，但所依仗的條件不完備。第三種人，修行能力、外在表現和所依仗的條件都非常完備。 什麼是修行能力快速，外在表現不完備，所依仗的條件也不完備呢？比如，在佛法中，有人能夠如實地瞭解痛苦，如實地瞭解痛苦的根源，如實地瞭解痛苦的止息，如實地瞭解通向痛苦止息的道路。當他有了這樣的認知和見解后，就斷除了三種束縛，即身見、戒禁取見和懷疑。斷除了這三種束縛，他就證得了須陀洹果位，不會墮入惡道，在修行道路上堅定不移，最多在人天之間輪迴七次，就能徹底解脫痛苦。這叫做修行能力快速。什麼叫做外在表現不完備呢？如果有人問他關於阿毗曇和毗尼的問題，他不能很好地理解和解釋，對於深奧的問題不能理解，不能流暢地表達，不能如理如實地解釋，這叫做外在表現不完備。什麼叫做所依仗的條件不完備呢？就是這個人福德很少，所出生的地方沒有福德，得不到供養、衣服、飲食、臥具和醫藥，這叫做所依仗的條件不完備。這就是修行能力快速，外在表現不完備，所依仗的條件也不完備的人。 什麼是修行能力快速，外在表現完備，所依仗的條件不完備呢？什麼是修行能力快速呢？比如，在佛法中，有人能夠如實地瞭解痛苦，如實地瞭解痛苦的根源，如實地瞭解痛苦的止息，如實地瞭解通向痛苦止息的道路。當他有了這樣的認知和見解后，就斷除了三種束縛，即身見、戒禁取見和懷疑。斷除了這三種束縛，他就證得了須陀洹果位，不會墮入惡道，在修行道路上堅定不移，最多在人天之間輪迴七次，就能徹底解脫痛苦。這叫做修行能力快速。什麼叫做外在表現完備呢？如果有人問他關於阿毗曇和毗尼的問題，他能夠很好地理解和解釋，能夠流暢地表達，能夠如理如實地解釋，這叫做外在表現完備。
English version: These three types of individuals, in the Buddhist teachings, have their own respective cognitions and views. What are these three? The first type of person possesses swiftness in practice and certain achievements, but their external manifestations and the conditions they rely on are not complete. The second type of person possesses swiftness in practice and good external manifestations, but the conditions they rely on are not complete. The third type of person has swiftness in practice, good external manifestations, and complete conditions they rely on. What does it mean to have swiftness in practice, incomplete external manifestations, and incomplete conditions? For example, in the Dharma, there is someone who can truly understand suffering, truly understand the origin of suffering, truly understand the cessation of suffering, and truly understand the path leading to the cessation of suffering. When they have this cognition and view, they break the three fetters, namely, self-view, clinging to rites and rituals, and doubt. Having broken these three fetters, they attain the state of Srotapanna, will not fall into evil realms, are steadfast on the path of practice, and at most will cycle through human and heavenly realms seven times before completely liberating from suffering. This is called swiftness in practice. What does it mean to have incomplete external manifestations? If someone asks them about Abhidhamma and Vinaya, they cannot understand and explain them well, cannot understand profound questions, cannot express themselves fluently, and cannot explain them truthfully and reasonably. This is called incomplete external manifestations. What does it mean to have incomplete conditions? It means that this person has little merit, is born in a place without merit, and does not receive offerings, clothing, food, bedding, and medicine. This is called incomplete conditions. This is a person with swiftness in practice, incomplete external manifestations, and incomplete conditions. What does it mean to have swiftness in practice, complete external manifestations, and incomplete conditions? What is swiftness in practice? For example, in the Dharma, there is someone who can truly understand suffering, truly understand the origin of suffering, truly understand the cessation of suffering, and truly understand the path leading to the cessation of suffering. When they have this cognition and view, they break the three fetters, namely, self-view, clinging to rites and rituals, and doubt. Having broken these three fetters, they attain the state of Srotapanna, will not fall into evil realms, are steadfast on the path of practice, and at most will cycle through human and heavenly realms seven times before completely liberating from suffering. This is called swiftness in practice. What does it mean to have complete external manifestations? If someone asks them about Abhidhamma and Vinaya, they can understand and explain them well, can express themselves fluently, and can explain them truthfully and reasonably. This is called complete external manifestations.
。云何名為乘不具足？少於福德，不能生便有大福德，不得利養、衣服、飲食、臥具、湯藥。是名駿疾及色得於具足，乘不具足。
「云何名為駿疾、色、乘悉皆具足？何等駿疾？如此法中如實知苦，如實知苦集，如實知苦滅，如實知苦滅道。既知見已，斷於三結，得須陀洹，七生人天，不墮惡趣，是名駿疾具足。云何色得具足？若有問難阿毗曇、毗尼，能為通釋，句味相順，稱理顯說，是名色得具足。云何名為乘得具足？若多福德，生便有福，能得利養、衣服、飲食、臥具、湯藥。是名乘得具足，是名第三駿疾、色、乘，悉皆具足。」
諸比丘聞佛所說，歡喜奉行。
（一四四）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「世有三馬，良善調順。或有馬駿疾具足，色乘不具。或復有馬駿疾及色二俱具足，乘不具足。或復有馬三事具足。人亦三差，如彼三馬。是三種人，佛教法中，現所知見，或有駿疾具足，色、乘不具足。有人具足於二，不具足一。有人三事具足。何者具足於一，不具於二？如佛法中，如實知苦，如實知苦集，如實知苦滅，如實知苦滅道，斷五下分結，得阿那含，是人不還，不墮惡趣
現代漢語譯本：什麼是叫做『乘不具足』呢？就是缺少福德，不能一生下來就擁有大福德，不能得到供養、衣服、飲食、臥具、湯藥。這叫做雖然『駿疾』和『色』都具備，但是『乘』不具備。 什麼是叫做『駿疾』、『色』、『乘』都具備呢？什麼是『駿疾』具備？就是在此法中如實地知曉苦，如實地知曉苦的生起，如實地知曉苦的滅除，如實地知曉滅除苦的道路。當他知曉並見到這些之後，就斷除了三種結縛，證得須陀洹果位，在人天之間往返七次，不會墮入惡道，這叫做『駿疾』具備。什麼是『色』具備？如果有人問難關於阿毗曇和毗尼的問題，他能夠通達解釋，語句和意義相互順應，符合道理地闡述，這叫做『色』具備。什麼是叫做『乘』具備？就是擁有很多福德，一生下來就有福報，能夠得到供養、衣服、飲食、臥具、湯藥。這叫做『乘』具備，這就是第三種『駿疾』、『色』、『乘』都具備的情況。 眾比丘聽聞佛陀所說，歡喜地奉行。 （一四四） 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，佛陀告訴眾比丘：『世上有三種馬，良善且調順。有的馬『駿疾』具備，但是『色』和『乘』不具備。有的馬『駿疾』和『色』都具備，但是『乘』不具備。有的馬三者都具備。人也有三種差別，就像那三種馬一樣。這三種人，在佛教的教法中，現在可以知道和見到，有的人『駿疾』具備，但是『色』和『乘』不具備。有的人具備兩種，不具備一種。有的人三者都具備。哪種是具備一種，不具備兩種呢？就像在佛法中，如實地知曉苦，如實地知曉苦的生起，如實地知曉苦的滅除，如實地知曉滅除苦的道路，斷除了五下分結，證得阿那含果位，這個人不再返回欲界，不會墮入惡道。
English version: What is meant by 『not possessing the vehicle』? It means lacking merit, unable to be born with great merit, unable to obtain offerings, clothing, food, bedding, and medicine. This is called having 『swiftness』 and 『form』 but not possessing the 『vehicle』. What is meant by possessing 『swiftness』, 『form』, and 『vehicle』? What is possessing 『swiftness』? It is in this Dharma to truly know suffering, to truly know the arising of suffering, to truly know the cessation of suffering, and to truly know the path to the cessation of suffering. Having known and seen these, one breaks the three fetters, attains the state of Stream-enterer, is reborn seven times in the human and heavenly realms, and does not fall into evil realms. This is called possessing 『swiftness』. What is possessing 『form』? If someone is questioned about Abhidhamma and Vinaya, they can explain them thoroughly, with words and meanings in harmony, and expound them reasonably. This is called possessing 『form』. What is meant by possessing the 『vehicle』? It is having much merit, being born with blessings, and being able to obtain offerings, clothing, food, bedding, and medicine. This is called possessing the 『vehicle』. This is the third case of possessing 『swiftness』, 『form』, and 『vehicle』. The monks, having heard what the Buddha said, joyfully practiced it. (144) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the Buddha told the monks: 『There are three kinds of horses in the world, good and well-trained. Some horses possess 『swiftness』 but not 『form』 and 『vehicle』. Some horses possess both 『swiftness』 and 『form』 but not the 『vehicle』. Some horses possess all three. People also have three differences, like those three horses. These three kinds of people, in the teachings of Buddhism, can now be known and seen. Some people possess 『swiftness』 but not 『form』 and 『vehicle』. Some people possess two but not one. Some people possess all three. Which is it that possesses one but not two? It is like in the Dharma of the Buddha, to truly know suffering, to truly know the arising of suffering, to truly know the cessation of suffering, to truly know the path to the cessation of suffering, to break the five lower fetters, and to attain the state of Non-returner. This person does not return to the desire realm and does not fall into evil realms.』
。云何色不具足？若有問難阿毗曇、毗尼，不能解釋，句味順理，不能稱說，是名色不具足。云何名為乘不具足？少於福德，不能生便有大福德，不得利養、衣服、飲食、臥具、湯藥，是名乘不具足。云何第二，二事具足，一不具足？是人于佛法中，見四真諦乃至斷五下分結，得阿那含。若有問難阿毗曇、毗尼，能為解演說，余如上說。一不具足，亦如上說，是名第二，具足於二，不具足一。云何第三，三事具足？是人于佛法中，如實知已，見四真諦已，得阿那含，乃至多有福德，獲于利養，是名第三，三事具足。」
時，諸比丘聞佛所說，歡喜奉行。
（一四五）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「譬如世間善乘之馬，凡有三種，人亦如是。有三種人，其第一者，駿疾、色、乘，悉皆具足。若有人于佛法中，如實知見四真諦，已斷於三漏，所謂欲漏、有漏、無明漏，解脫知見具足，盡諸有結，心得自在，生死已盡，梵行已立，所作已辦，不受後有，得阿羅漢，是名駿疾具足。余如上說。云何第二？二事具足，一不具足。于佛法中，如實知見四真諦已，乃至得阿羅漢，若通問難。余如上說。云何第三？三事具足
現代漢語譯本： 『什麼叫做色不具足？』如果有人問難關於阿毗曇和毗尼的問題，不能解釋，對於語句的含義和道理，不能恰當的表達，這就叫做色不具足。 『什麼叫做乘不具足？』缺少福德，不能輕易獲得大的福德，得不到供養、衣服、飲食、臥具、湯藥，這就叫做乘不具足。 『什麼叫做第二種人，兩種具足，一種不具足？』這種人在佛法中，領悟了四聖諦，乃至斷除了五下分結，證得阿那含果。如果有人問難關於阿毗曇和毗尼的問題，能夠解釋演說，其餘的如同上面所說。一種不具足，也如同上面所說，這就叫做第二種人，兩種具足，一種不具足。 『什麼叫做第三種人，三種都具足？』這種人在佛法中，如實地瞭解，領悟了四聖諦，證得阿那含果，乃至擁有很多福德，獲得供養，這就叫做第三種人，三種都具足。 當時，眾比丘聽聞佛陀所說，歡喜奉行。 （一四五） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，佛陀告訴眾比丘：『譬如世間善於駕馭的馬，大致有三種，人也是這樣。有三種人，第一種人，速度快、外形好、駕馭能力強，全部都具備。如果有人在佛法中，如實地瞭解並領悟了四聖諦，已經斷除了三種煩惱，也就是欲漏、有漏、無明漏，解脫的智慧和見解都具備，斷除了所有的束縛，內心獲得自在，生死已經終結，清凈的修行已經建立，該做的已經完成，不再有來世，證得阿羅漢果，這就叫做速度快具備。其餘的如同上面所說。』 『什麼叫做第二種人？兩種具備，一種不具備。』在佛法中，如實地瞭解並領悟了四聖諦，乃至證得阿羅漢果，如果能夠通達問難。其餘的如同上面所說。 『什麼叫做第三種人？三種都具備』
English version: 'What is meant by 'form not complete'?' If someone is questioned about the Abhidhamma and Vinaya and cannot explain, and cannot articulate the meaning and reason of the words, this is called 'form not complete'. 'What is meant by 'vehicle not complete'?' Lacking merit, unable to easily obtain great merit, not receiving offerings, clothing, food, bedding, and medicine, this is called 'vehicle not complete'. 'What is meant by the second type of person, complete in two aspects, incomplete in one?' This person, in the Buddha's teachings, understands the Four Noble Truths, and even eliminates the five lower fetters, attaining the Anagami fruit. If someone questions about the Abhidhamma and Vinaya, they can explain and expound, the rest is as mentioned above. One aspect is incomplete, also as mentioned above, this is called the second type of person, complete in two, incomplete in one. 'What is meant by the third type of person, complete in all three aspects?' This person, in the Buddha's teachings, truly understands, comprehends the Four Noble Truths, attains the Anagami fruit, and even possesses much merit, receiving offerings, this is called the third type of person, complete in all three aspects. At that time, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (145) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Buddha told the monks: 'Just as in the world there are three types of well-trained horses, so it is with people. There are three types of people, the first type is fast, good-looking, and well-trained, all three are complete. If someone in the Buddha's teachings, truly understands and comprehends the Four Noble Truths, has already eliminated the three outflows, namely the outflow of desire, the outflow of becoming, and the outflow of ignorance, possesses the wisdom and insight of liberation, has eliminated all bonds, the mind is free, birth and death have ended, pure practice has been established, what needed to be done has been done, there is no more future existence, attaining the Arhat fruit, this is called 'fast' complete. The rest is as mentioned above.' 'What is meant by the second type of person? Complete in two aspects, incomplete in one.' In the Buddha's teachings, truly understands and comprehends the Four Noble Truths, and even attains the Arhat fruit, if they can understand questions. The rest is as mentioned above. 'What is meant by the third type of person? Complete in all three aspects.'
。是人于佛法中，如實知見四真諦已，乃至有福德，能得利養，是名三事具足。」
佛說是已，時，諸比丘聞佛所說，歡喜奉行。
（一四六）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「如是三種善調乘馬，應為王者及王子乘。何等三種？所謂駿疾具足、色具足、乘具足。三種比丘，如彼三馬。若比丘具足三事，宜應禮拜供養，合掌讚歎，是名三事具足。云何色具足？具持禁戒，于波羅提木叉善能護持，往返出入，具諸威儀。于小罪中，心生大怖，堅持禁戒，無有毀損，是名色具足。云何力具足？惡法未生，能令不生惡法，已生方便令滅；善法未生方便令生，善法已生方便令增廣。是名力具足。云何駿疾具足？若佛法中，如實知見四真諦已，是名駿疾具足。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（一四七）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「有四良馬，王者應乘。何等為四？善調駿疾，能忍，善住不鬥。比丘如是成就四種，當應歸依，供養禮拜，合掌恭敬，於世間中，無上福田。何等為四？所謂善調駿疾，能令善住不鬥。」
佛說是已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：'如果一個人在佛法中，如實地瞭解和認識了四聖諦，並且有福德，能夠獲得供養，這就叫做三事具足。' 現代漢語譯本：'佛陀說完這些話后，眾比丘聽了佛陀的教誨，都歡喜地遵照執行。' 現代漢語譯本：'（一四六）' 現代漢語譯本：'我是這樣聽說的：' 現代漢語譯本：'一時，佛陀在舍衛國的祇樹給孤獨園。當時，佛陀告訴眾比丘：『有三種善於調教的馬，適合國王和王子乘坐。是哪三種呢？就是指速度快、外形好、駕馭好。比丘也像這三種馬一樣，如果比丘具備這三件事，就應該接受禮拜供養，合掌讚歎，這叫做三事具足。什麼叫做外形好呢？就是指嚴持戒律，對於波羅提木叉能夠很好地守護，往來出入都具備威儀。對於小罪，心中也生起大恐懼，堅持戒律，沒有毀壞，這就叫做外形好。什麼叫做力量好呢？就是指惡法還沒有產生，能夠讓它不產生；已經產生的，想辦法讓它滅除；善法還沒有產生，想辦法讓它產生；善法已經產生，想辦法讓它增長廣大。這就叫做力量好。什麼叫做速度快呢？就是在佛法中，如實地瞭解和認識了四聖諦，這就叫做速度快。』' 現代漢語譯本：'佛陀說完這些話后，眾比丘聽了佛陀的教誨，都歡喜地遵照執行。' 現代漢語譯本：'（一四七）' 現代漢語譯本：'我是這樣聽說的：' 現代漢語譯本：'一時，佛陀在舍衛國的祇樹給孤獨園。當時，佛陀告訴眾比丘：『有四種良馬，國王應該乘坐。是哪四種呢？就是指善於調教、速度快、能忍耐、安穩不爭鬥。比丘如果成就這四種品質，就應該歸依、供養、禮拜、合掌恭敬，是世間無上的福田。是哪四種呢？就是指善於調教、速度快、能安穩不爭鬥。』' 現代漢語譯本：'佛陀說完這些話后，眾比丘聽了佛陀的教誨，都歡喜地遵照執行。'
English version: 'If a person, within the Buddha's teachings, truly understands and sees the Four Noble Truths, and has the merit to receive offerings, this is called possessing the three qualities.' English version: 'After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully followed them.' English version: '(One hundred and forty-six)' English version: 'Thus have I heard:' English version: 'At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, the Buddha told the monks: 『There are three kinds of well-trained horses suitable for kings and princes to ride. What are the three? They are speed, good appearance, and good handling. Monks are like these three horses. If a monk possesses these three qualities, he should receive worship and offerings, and be praised with folded hands. This is called possessing the three qualities. What is meant by good appearance? It means strictly upholding the precepts, being able to well protect the Pratimoksha, and having proper conduct in comings and goings. Even for minor offenses, one feels great fear, adheres to the precepts, and does not violate them. This is called good appearance. What is meant by good strength? It means that if evil has not yet arisen, one can prevent it from arising; if it has arisen, one finds ways to eliminate it; if good has not yet arisen, one finds ways to make it arise; if good has already arisen, one finds ways to increase and expand it. This is called good strength. What is meant by speed? It means that within the Buddha's teachings, one truly understands and sees the Four Noble Truths. This is called speed.』' English version: 'After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully followed them.' English version: '(One hundred and forty-seven)' English version: 'Thus have I heard:' English version: 'At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, the Buddha told the monks: 『There are four kinds of good horses that kings should ride. What are the four? They are well-trained, fast, able to endure, and stable without fighting. If monks achieve these four qualities, they should be relied upon, offered to, worshipped, and respected with folded hands, for they are the supreme field of merit in the world. What are the four? They are well-trained, fast, and able to be stable without fighting.』' English version: 'After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully followed them.'
。
（一四八）
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：「有四種馬，賢人應乘，是世間所有。何等為四？其第一者，見舉鞭影，即便驚悚，隨御者意。其第二者，鞭觸身毛，即便驚悚，稱御者意。其第三者，鞭觸身肉，然後乃驚，隨御者意。其第四者，鞭徹肉骨，然後乃驚，稱御者意。丈夫之乘，亦有四種。何等為四？其第一者，聞他聚落，若男若女，為病所惱，極為困篤，展轉欲死。聞是語已，於世俗法，深知厭惡。以厭惡故，至心修善，是名丈夫調順之乘，如見鞭影，稱御者意。其第二者，見於己身聚落之中，若男若女，有得重病，遂至困篤，即便命終。睹斯事已，深生厭患。以厭患故，至心修善，是名丈夫調順之乘，如觸身毛，稱御者意。其第三者，雖復見於己聚落中有病死者，不生厭惡。見於己身、所有親族、輔弼己者，遇病困篤，遂至命終，然後乃能於世間法，生厭惡心。以厭惡故，勤修善行，是名丈夫調順之乘，如觸毛肉，稱御者意。其第四者，雖復見之所有親族、輔弼己者，遇病喪亡，而猶不生厭惡之心。若身自病，極為困篤，受大苦惱，情甚不樂，然後乃生厭惡之心。以厭惡故，修諸善行，是名丈夫善調之乘，如見鞭觸肉骨，隨御者意
現代漢語譯本： （一四八） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，世尊告訴眾比丘：『有四種馬，賢能的人應該駕馭，這是世間所有的。是哪四種呢？第一種，看到鞭子的影子，就立刻驚恐，順從駕馭者的意願。第二種，鞭子碰到身上的毛，就立刻驚恐，順從駕馭者的意願。第三種，鞭子碰到身上的肉，然後才驚恐，順從駕馭者的意願。第四種，鞭子穿透肉和骨頭，然後才驚恐，順從駕馭者的意願。丈夫的修行，也有四種。是哪四種呢？第一種，聽到其他村落，不論男女，被疾病困擾，非常痛苦，輾轉將死。聽到這些話后，對於世俗的法，深深地感到厭惡。因為厭惡的緣故，真心修習善法，這叫做丈夫調順的修行，如同看到鞭子的影子，就順從駕馭者的意願。第二種，看到自己村落中，不論男女，有人得了重病，以至於非常痛苦，隨即死去。看到這些事情后，深深地產生厭惡。因為厭惡的緣故，真心修習善法，這叫做丈夫調順的修行，如同鞭子碰到身上的毛，就順從駕馭者的意願。第三種，即使看到自己村落中有人因病死去，也不產生厭惡。看到自己身邊的親族、輔佐自己的人，遇到疾病困擾，以至於死去，然後才對世間的法，產生厭惡之心。因為厭惡的緣故，勤奮修習善行，這叫做丈夫調順的修行，如同鞭子碰到身上的肉，就順從駕馭者的意願。第四種，即使看到自己身邊的親族、輔佐自己的人，遇到疾病死亡，仍然不產生厭惡之心。如果自己生病，非常痛苦，遭受巨大的苦惱，心情非常不快樂，然後才產生厭惡之心。因為厭惡的緣故，修習各種善行，這叫做丈夫善於調順的修行，如同看到鞭子穿透肉和骨頭，才順從駕馭者的意願。』
English version: (148) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks, 'There are four kinds of horses that a wise person should ride, which exist in this world. What are the four? The first is one that, upon seeing the shadow of the whip, immediately becomes startled and follows the rider's will. The second is one that, when the whip touches its hair, immediately becomes startled and obeys the rider's will. The third is one that, when the whip touches its flesh, only then becomes startled and follows the rider's will. The fourth is one that, when the whip pierces through its flesh and bone, only then becomes startled and obeys the rider's will. The training of a man also has four kinds. What are the four? The first is one who, upon hearing that in other villages, whether men or women, are afflicted by illness, extremely distressed, and on the verge of death, upon hearing these words, deeply knows disgust for worldly things. Because of this disgust, he wholeheartedly cultivates goodness. This is called a man's well-trained practice, like seeing the shadow of the whip and obeying the rider's will. The second is one who, upon seeing in his own village, whether men or women, someone who has contracted a serious illness, leading to great distress, and then dying, upon witnessing these events, deeply generates aversion. Because of this aversion, he wholeheartedly cultivates goodness. This is called a man's well-trained practice, like the whip touching the hair and obeying the rider's will. The third is one who, even after seeing people in his own village die from illness, does not generate aversion. Upon seeing his own relatives and those who assist him, encountering illness and distress, leading to death, only then is he able to generate aversion towards worldly things. Because of this aversion, he diligently cultivates good deeds. This is called a man's well-trained practice, like the whip touching the flesh and obeying the rider's will. The fourth is one who, even after seeing his own relatives and those who assist him, encounter illness and death, still does not generate aversion. If he himself becomes ill, extremely distressed, and suffers great pain, feeling very unhappy, only then does he generate aversion. Because of this aversion, he cultivates various good deeds. This is called a man's well-trained practice, like seeing the whip pierce through flesh and bone and obeying the rider's will.'
。」
時諸比丘聞佛所說，歡喜奉行。
（一四九）
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：「馬有八種，過世間所知，現在可見。何等為八？一者，乘馬之人控轡秉策，將即遠路，而彼惡馬嚙銜跳躑，頓絕羈勒，破碎乘具，傷毀形體，是名馬過。其第二者，御者乘之，不肯前進，而此惡馬騰躍叵制，破碎乘具。其第三者，御者乘之，不肯著路，但逾坑塹。其第四者，若乘之時，不肯前進，返更卻行。其第五者，都不畏於御乘之人、鞭策之痛。其第六者，御馬之人，以鞭策之，方便距地二足雙立。其第七者，御馬之人意欲馳驟，返更臥地，不肯進路。其第八者，御馬之人意欲令行，而返停住。
「于佛法中，修學丈夫亦有如是八種過患。何等為八？若比丘同梵行者，有見聞疑事覺觸己身，即語彼言：『汝於今者，稚小無智，不善不了，汝今應當覺觸餘人，云何乃欲覺觸於我？汝自有過，反舉他事。』如是之人猶第一馬。其第二者，見他比丘有見聞疑罪，同梵行者即便語彼：『有罪人言，汝於今者，犯如是罪。』時有罪人復語彼言：『汝今自犯如是之罪，若懺悔者，然後乃可糾舉我罪。』如是之人猶第二馬所有過失
現代漢語譯本 當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（一四九）
我是這樣聽說的：
一時，佛陀在舍衛國的祇樹給孤獨園。當時，世尊告訴眾比丘：『馬有八種過失，超越世間所知，現在可以見到。是哪八種呢？第一種，駕馭馬的人控制韁繩，拿著鞭子，準備走遠路，而那匹惡馬卻咬嚼馬銜，跳躍掙扎，突然掙斷韁繩，破壞乘具，損傷身體，這叫做馬的過失。第二種，駕馭者騎上它，它不肯前進，而這匹惡馬卻騰躍難以控制，破壞乘具。第三種，駕馭者騎上它，它不肯走正路，只顧越過坑塹。第四種，騎上它的時候，它不肯前進，反而向後退。第五種，它完全不畏懼駕馭它的人和鞭子的抽打。第六種，駕馭馬的人用鞭子抽打它，它就方便地用兩隻後腿站立起來。第七種，駕馭馬的人想要它奔跑，它反而臥在地上，不肯前進。第八種，駕馭馬的人想要它行走，它反而停住。』
『在佛法中，修學的丈夫也有像這樣的八種過患。是哪八種呢？如果比丘與同修梵行的人，有見聞疑事觸及自身，就對他們說：『你現在年幼無知，不善於理解，你現在應當去觸及其他人，為什麼想要觸及我？你自己有過錯，反而舉出別人的事情。』這樣的人就像第一種馬。第二種，看見其他比丘有見聞疑的罪過，同修梵行的人就對他們說：『有罪的人說，你現在犯了這樣的罪。』這時有罪的人又對他們說：『你現在自己也犯了這樣的罪，如果懺悔了，然後才可以糾正我的罪。』這樣的人就像第二種馬的過失。
English version At that time, the monks, having heard what the Buddha said, joyfully practiced it.
(149)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. At that time, the World-Honored One told the monks: 'There are eight kinds of faults in horses, which surpass what the world knows, and are now visible. What are the eight? First, when a rider controls the reins and holds the whip, preparing to go a long distance, that wicked horse bites the bit, jumps and struggles, suddenly breaking the reins, destroying the riding gear, and injuring the body. This is called a horse's fault. Second, when the rider mounts it, it refuses to go forward, and that wicked horse leaps uncontrollably, destroying the riding gear. Third, when the rider mounts it, it refuses to stay on the road, only going over ditches. Fourth, when mounted, it refuses to go forward, but instead goes backward. Fifth, it has no fear of the rider or the pain of the whip. Sixth, when the rider whips it, it conveniently stands on its two hind legs. Seventh, when the rider wants it to run, it instead lies down on the ground, refusing to go forward. Eighth, when the rider wants it to go, it instead stops.'
'In the Buddha's Dharma, a man who practices also has eight such faults. What are the eight? If a monk, with a fellow practitioner, has something seen, heard, doubted, or felt that touches himself, he will say to them: 'You are now young and ignorant, not good at understanding, you should now touch others, why do you want to touch me? You have your own faults, but you bring up the affairs of others.' Such a person is like the first kind of horse. Second, seeing that other monks have faults of seeing, hearing, or doubt, the fellow practitioner will say to them: 'A guilty person says that you have now committed such a sin.' At this time, the guilty person will say to them: 'You yourself have now committed such a sin, if you repent, then you can correct my sin.' Such a person is like the fault of the second kind of horse.
。其第三者，若有比丘作見聞疑罪，為他所舉，便作異語，隨於愛瞋及以怖，癡心生忿怒，如是之人猶第三馬所有過失。其第四者，若有比丘亦復作于見聞疑罪，為他所舉，即便語彼舉事人言：『我都不憶犯如是罪。』當知此人同第四馬所有過失。其第五者，若有比丘亦復犯于見聞疑罪，同梵行者而來舉之。時，犯罪人即攝衣缽，隨意而去，其心都無畏忌眾僧及舉事者。當知斯人同第五馬所有過失。其第六者，若有比丘亦復犯于見聞疑罪，同梵行者而舉其事。時犯罪人即便於彼高處而坐，與諸長老比丘諍論道理，舉手大喚，作如是言：『汝等諸人，悉皆自犯見聞疑罪，而更說我犯如是罪。』當知斯人同第六馬所有過患。其第七者，若有比丘亦復犯于見聞疑罪，清凈比丘糾舉其事，彼有罪人嘿然而住，亦復不言有罪無罪，惱亂眾僧。當知斯人同第七馬所作過失。其第八者，若有比丘亦復犯于見聞疑罪，清凈比丘發舉其事，彼犯罪人即便舍戒，退失善根，罷道還俗。既休道已，在寺門邊，住立一面，語諸比丘：『我今還俗，為滿汝等所愿以不？汝今歡喜極快樂不？』當知是人同第八馬所有過患。」
諸比丘聞佛所說，歡喜奉行。
（一五〇）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：第三種情況，如果有個比丘犯了見聞疑罪，被他人檢舉，就改變說法，順著愛、嗔、恐懼和癡心生起憤怒，這樣的人就像第三種馬的過失一樣。第四種情況，如果有個比丘也犯了見聞疑罪，被他人檢舉，就對檢舉人說：『我根本不記得犯過這樣的罪。』應當知道這個人如同第四種馬的過失一樣。第五種情況，如果有個比丘也犯了見聞疑罪，被同修的僧人檢舉。這時，犯罪的人就收拾衣缽，隨意離開，心裡完全不畏懼僧眾和檢舉的人。應當知道這個人如同第五種馬的過失一樣。第六種情況，如果有個比丘也犯了見聞疑罪，被同修的僧人檢舉。這時，犯罪的人就坐在高處，與長老比丘們爭論道理，舉手大聲喊叫，說：『你們這些人，都自己犯了見聞疑罪，反而說我犯了這樣的罪。』應當知道這個人如同第六種馬的過失一樣。第七種情況，如果有個比丘也犯了見聞疑罪，被清凈的比丘檢舉，這個有罪的人就沉默不語，也不說自己有罪還是無罪，擾亂僧眾。應當知道這個人如同第七種馬的過失一樣。第八種情況，如果有個比丘也犯了見聞疑罪，被清凈的比丘檢舉，這個犯罪的人就捨棄戒律，失去善根，放棄修行還俗。還俗后，在寺廟門口，站在一邊，對眾比丘說：『我現在還俗了，滿足你們的願望了嗎？你們現在高興快樂嗎？』應當知道這個人如同第八種馬的過失一樣。 眾比丘聽了佛的教誨，歡喜地遵照執行。 （一五〇） 我是這樣聽說的： 一時，佛在舍衛國的祇樹給孤獨園。
English version: The third case is that if a bhikkhu commits an offense of seeing, hearing, or suspicion, and is accused by another, he changes his words, following love, anger, fear, and delusion, and becomes angry. Such a person is like the fault of the third horse. The fourth case is that if a bhikkhu also commits an offense of seeing, hearing, or suspicion, and is accused by another, he says to the accuser: 『I do not remember committing such a crime at all.』 Know that this person is like the fault of the fourth horse. The fifth case is that if a bhikkhu also commits an offense of seeing, hearing, or suspicion, and is accused by a fellow monk. At this time, the offender packs his robes and bowl, and leaves as he pleases, with no fear of the Sangha or the accuser. Know that this person is like the fault of the fifth horse. The sixth case is that if a bhikkhu also commits an offense of seeing, hearing, or suspicion, and is accused by a fellow monk. At this time, the offender sits in a high place, argues with the elder bhikkhus about the principles, raises his hand and shouts loudly, saying: 『All of you have committed offenses of seeing, hearing, or suspicion yourselves, and yet you say that I have committed such a crime.』 Know that this person is like the fault of the sixth horse. The seventh case is that if a bhikkhu also commits an offense of seeing, hearing, or suspicion, and is accused by a pure bhikkhu, the guilty person remains silent, neither admitting guilt nor denying it, and disturbs the Sangha. Know that this person is like the fault of the seventh horse. The eighth case is that if a bhikkhu also commits an offense of seeing, hearing, or suspicion, and is accused by a pure bhikkhu, the offender abandons the precepts, loses his good roots, gives up his practice, and returns to lay life. After leaving the monastic life, he stands at the side of the temple gate and says to the bhikkhus: 『I have now returned to lay life, have I fulfilled your wishes? Are you now happy and joyful?』 Know that this person is like the fault of the eighth horse. The bhikkhus, having heard what the Buddha said, joyfully followed his teachings. (150) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in the country of Savatthi.
。爾時，世尊告諸比丘：「有八種馬為賢所乘。所言賢者，轉輪聖王。何等為八？賢乘所生，是名第一賢馬之相。其第二者，極為調善，終不惱觸其餘凡馬，是名第二賢馬之相。其第三馬，所食之草，不擇好惡，悉盡無遺，是亦名為賢馬乘相。其第四者，有穢惡物，生不凈相，大小便處，終不于中止住眠臥，是名第四具賢馬相。其第五者，能示御者惡馬之過，能教御者治于惡馬所有疹態，是亦名為賢馬之相。其第六者，能忍重擔，而不求輕，恒作是念：『我常見於余馬擔時，當爲伐之。』是名第六賢乘馬相。其第七者，常在道中，初不越逸，道雖微淺，明瞭知之，是名第七賢馬之相。其第八者，病雖困篤，乃至臨終，力用不異，是名第八賢乘馬相。
「丈夫賢乘亦有八事。何等為八？其第一者，若有比丘善持禁戒，具足威儀，往返人間，無所毀犯，設誤犯于微小罪者，心生大畏。持所受戒，猶如瞎者護餘一目。當知是人同彼初馬生賢乘處。其第二者，若有比丘具足善法，終不惱觸同梵行者，共住安樂，如水乳合。當知是人同第二馬，生於賢處。其第三者，復有比丘受飲食時，不擇好惡，悉食無餘。當知斯人同第三馬，生於賢處
現代漢語譯本：
那時，世尊告訴各位比丘：『有八種馬是賢者所乘的。』這裡所說的賢者，指的是轉輪聖王。哪八種呢？第一種是賢者所乘的馬所生的，這被稱為第一種賢馬的特徵。第二種是極其馴良，絕不騷擾其他普通的馬，這被稱為第二種賢馬的特徵。第三種馬，吃草時不挑剔好壞，全部吃光，這也稱為賢馬的特徵。第四種馬，即使有污穢之物，產生不潔凈的現象，大小便的地方，也絕不在那裡停留或睡覺，這被稱為第四種具備賢馬特徵的馬。第五種馬，能夠指出駕馭者其他劣馬的過失，能夠教導駕馭者如何治理劣馬的各種毛病，這也稱為賢馬的特徵。第六種馬，能夠忍受重負，不求減輕，總是想著：『我常見其他馬負重時，應當為它們分擔。』這被稱為第六種賢者所乘的馬的特徵。第七種馬，常常在道路上行走，從不越軌，即使道路很細微，也能清楚地知道，這被稱為第七種賢馬的特徵。第八種馬，即使病重，甚至臨終，力量也不減弱，這被稱為第八種賢者所乘的馬的特徵。
『賢者所乘的丈夫也有八種特徵。』哪八種呢？第一種是，如果有比丘能夠很好地持守戒律，具足威儀，在人間往來，沒有違犯戒律，即使不小心犯了小小的罪過，也會心生大畏。持守所受的戒律，就像盲人保護自己僅有的一隻眼睛一樣。應當知道這個人就像第一種馬，生在賢者所乘之處。第二種是，如果有比丘具足善法，絕不騷擾同修道的人，和睦相處，如同水乳交融。應當知道這個人就像第二種馬，生在賢者所乘之處。第三種是，如果有比丘在接受飲食時，不挑剔好壞，全部吃完。應當知道這個人就像第三種馬，生在賢者所乘之處。
English version:
At that time, the World Honored One told the monks, 'There are eight kinds of horses that are ridden by the virtuous. The virtuous one here refers to the Wheel-Turning Sage King. What are the eight? The first is born from a horse ridden by the virtuous, this is called the first characteristic of a virtuous horse. The second is extremely well-trained, never disturbing other ordinary horses, this is called the second characteristic of a virtuous horse. The third horse, when eating grass, does not pick and choose, but eats it all, this is also called a characteristic of a virtuous horse. The fourth horse, even if there are dirty things, creating an unclean appearance, will never stop or sleep where it defecates or urinates, this is called the fourth characteristic of a virtuous horse. The fifth horse can point out the faults of other bad horses to the rider, and can teach the rider how to manage the various problems of bad horses, this is also called a characteristic of a virtuous horse. The sixth horse can endure heavy burdens without seeking to lighten them, always thinking, 'I often see other horses carrying burdens, I should share them.' This is called the sixth characteristic of a horse ridden by the virtuous. The seventh horse always stays on the road, never deviating, even if the road is very narrow, it knows it clearly, this is called the seventh characteristic of a virtuous horse. The eighth horse, even when seriously ill, even until death, its strength does not diminish, this is called the eighth characteristic of a horse ridden by the virtuous.
'A virtuous man also has eight characteristics.' What are the eight? The first is, if a monk can well uphold the precepts, be full of dignity, travel among people without violating the precepts, and even if he accidentally commits a small offense, he will feel great fear. He upholds the precepts he has received, like a blind person protecting his only eye. It should be known that this person is like the first horse, born in the place ridden by the virtuous. The second is, if a monk is full of good qualities, never disturbing his fellow practitioners, living together in harmony, like water and milk blending. It should be known that this person is like the second horse, born in the place ridden by the virtuous. The third is, if a monk, when receiving food, does not pick and choose, but eats it all. It should be known that this person is like the third horse, born in the place ridden by the virtuous.
。其第四者，若有比丘見諸惡法不清凈者，心生厭患，悉皆遠離三業不善，呵責惡法鄙陋下賤。當知是人同第四馬，生於賢處。其第五者，若有比丘既犯罪已，親于佛前陳己過罪，亦復于梵行所說，自發瑕疵。當知是人同第五馬，生於賢處。其第六者，若有比丘具足學戒，見同梵行諸比丘等，于戒有犯，心每念言：『我當修學，令無所毀。』當知斯人同第六馬，生於賢處。其第七者，若有比丘行八正道，不行邪徑。當知此人同第七馬不行非道，生於賢處。其第八者，若有比丘病雖困篤，乃至欲死，精勤無懈，志性堅固，不可輕動，恒欲進求諸勝妙法，心無疲倦。當知是人同第八馬，至死盡力，生於賢處，佛教法中，能得真實。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（一五一）
如是我聞：
一時，佛在那提迦國瓫寔迦精舍。爾時，世尊告大迦旃延：「定意莫亂，當如善乘，調攝諸根，勿同惡馬，諸根馳散。猶如惡馬系之槽上，唯念水草，余無所知。若不得食，斷絕羈靽。亦如有人多與欲結相應，以貪慾故，多有嫌恨之心，多起欲覺，以有欲覺，生諸惱害，種種惡覺由斯而生。以是事故，不知出要，終不能識欲之體相。若復有人，耽好睡眠，以常眠故，多起亂想，種種煩惱從之生長
現代漢語譯本：第四種人，如果比丘看到那些不凈的惡法，心中厭惡，完全遠離身口意的不善行為，呵斥惡法的卑劣。應當知道這個人如同第四種馬，生於賢善之處。第五種人，如果比丘犯了戒律，親自在佛前陳述自己的過錯，也在同修梵行的人面前說出自己的缺點。應當知道這個人如同第五種馬，生於賢善之處。第六種人，如果比丘具足學習戒律，看到同修梵行的比丘們在戒律上有違犯，心中常常想著：『我應當修學，使自己沒有毀犯。』應當知道這個人如同第六種馬，生於賢善之處。第七種人，如果比丘奉行八正道，不走邪路。應當知道這個人如同第七種馬，不走非道，生於賢善之處。第八種人，如果比丘即使病重，甚至快要死了，仍然精勤不懈，意志堅定，不可動搖，總是想要追求各種殊勝的妙法，心中沒有疲倦。應當知道這個人如同第八種馬，至死都盡力，生於賢善之處，在佛教的教法中，能夠得到真實的成就。」 佛陀說完這些話，眾比丘聽了佛陀的教誨，歡喜地奉行。 （一五一） 如是我聞： 一時，佛陀在那提迦國的瓫寔迦精舍。當時，世尊告訴大迦旃延：『要保持心意安定，不要散亂，應當像善於駕馭馬車的人一樣，調伏自己的諸根，不要像惡馬一樣，諸根放縱散亂。就像惡馬被繫在槽上，只想著水草，其他什麼都不知道。如果得不到食物，就會掙斷韁繩。也像有些人，常常與慾望的束縛相應，因為貪慾的緣故，心中多有嫌恨，多起慾念，因為有慾念，就產生各種惱害，各種惡念由此而生。因為這個緣故，不知道解脫的要領，最終不能認識慾望的本質。如果有人，貪圖睡眠，因為經常睡覺的緣故，多起妄想，各種煩惱由此生長。
English version: The fourth type of person, if a bhikkhu sees impure evil dharmas, feels disgust in his heart, completely avoids unwholesome actions of body, speech, and mind, and scorns the baseness of evil dharmas. It should be known that this person is like the fourth type of horse, born in a virtuous place. The fifth type of person, if a bhikkhu has violated precepts, personally confesses his faults before the Buddha, and also speaks of his shortcomings before those who practice the Brahma-faring. It should be known that this person is like the fifth type of horse, born in a virtuous place. The sixth type of person, if a bhikkhu fully studies the precepts, and sees fellow bhikkhus who practice the Brahma-faring violating the precepts, he often thinks: 『I should study and practice so that I have no violations.』 It should be known that this person is like the sixth type of horse, born in a virtuous place. The seventh type of person, if a bhikkhu practices the Noble Eightfold Path and does not walk on wrong paths. It should be known that this person is like the seventh type of horse, not walking on wrong paths, born in a virtuous place. The eighth type of person, if a bhikkhu, even when seriously ill, even near death, is still diligent and unremitting, with a firm will, unshakeable, always wanting to seek various excellent and wonderful dharmas, and his heart is not weary. It should be known that this person is like the eighth type of horse, exerting all his strength until death, born in a virtuous place, and in the teachings of Buddhism, he can attain true achievement.』 After the Buddha finished speaking these words, the bhikkhus listened to the Buddha's teachings and joyfully practiced them. (One hundred and fifty-one) Thus have I heard: At one time, the Buddha was in the Potika Monastery in the country of Nadika. At that time, the World Honored One said to Maha Kaccana: 『Keep your mind stable and not scattered, you should be like a skilled charioteer, taming your senses, do not be like a bad horse, letting your senses run wild and scattered. Just like a bad horse tied to a trough, only thinking about water and grass, knowing nothing else. If it does not get food, it will break the reins. It is also like some people, often corresponding to the bonds of desire, because of greed, there is much resentment in their hearts, many desires arise, and because of desires, various afflictions arise, and various evil thoughts arise from this. Because of this, they do not know the essentials of liberation, and ultimately cannot recognize the nature of desire. If someone is addicted to sleep, because of frequent sleep, many delusions arise, and various afflictions grow from this.
。以是義故，不知出要、對治之法。若復有人，多生掉悔，以其常生掉悔心故，于諸法相不能分明。當知掉悔為散亂因，以是因緣，不知出要、對治之法。若復有人，多生疑心，以疑心故，于諸法中猶豫不了。以斯義故，不知出要、對治之法。如善乘馬，系之櫪上，其心都不思於水草，不絕羈靽。譬如有人心無慾結，但有凈想，以不染著是欲想故，亦復不生掉悔疑等睡眠之蓋，以其不生五蓋之心因緣力故，便知出要、對治之法。比丘，如是不依于彼地水火風，亦復不依四無色定而生禪法，不依此世，不依他世，亦復不依日月星辰，不依見聞，不依識識，不依智知，不依推求心識境界，亦不依止覺知，獲得無所依止禪。若有比丘，不依如是諸地禪法，得深定故，釋提桓因、三十三天及諸梵眾，皆悉合掌恭敬尊重，歸依是人
現代漢語譯本：因為這個緣故，他們不知道解脫和對治的方法。如果有人經常產生掉舉和後悔，因為他們經常生起掉舉和後悔的心，所以對於各種法的現象不能清楚地分辨。應當知道掉舉和後悔是散亂的原因，因為這個因緣，他們不知道解脫和對治的方法。如果有人經常產生疑惑，因為疑惑的心，對於各種法猶豫不決。因為這個緣故，他們不知道解脫和對治的方法。就像善於駕馭馬的人，把馬繫在馬槽上，馬的心都不想水草，不解開韁繩。譬如有人心中沒有慾望的束縛，只有清凈的想法，因為不執著于慾望的想法，也不會產生掉舉、後悔、疑惑等睡眠的障礙，因為他們不生起五蓋的心，憑藉這種因緣的力量，便知道解脫和對治的方法。比丘們，就像這樣不依賴地、水、火、風，也不依賴四無色定而生起禪定，不依賴此世，不依賴他世，也不依賴日月星辰，不依賴見聞，不依賴識識，不依賴智知，不依賴推求心識的境界，也不依賴覺知，從而獲得無所依賴的禪定。如果有比丘不依賴像這樣的各種禪定，因為獲得甚深的禪定，釋提桓因、三十三天以及諸梵天大眾，都會合掌恭敬尊重，歸依這個人。 現代漢語譯本：因此，他們不瞭解解脫和對治的方法。如果有人經常生起掉舉和後悔，因為他們心中常有掉舉和後悔，所以不能清楚地分辨各種法的現象。應當知道掉舉和後悔是散亂的原因，因此他們不瞭解解脫和對治的方法。如果有人經常生起疑惑，因為疑惑的心，對於各種法猶豫不決。因此，他們不瞭解解脫和對治的方法。就像善於駕馭馬的人，把馬繫在馬槽上，馬的心都不想水草，不解開韁繩。譬如有人心中沒有慾望的束縛，只有清凈的想法，因為不執著于慾望的想法，也不會產生掉舉、後悔、疑惑等睡眠的障礙，因為他們不生起五蓋的心，憑藉這種因緣的力量，便了解解脫和對治的方法。比丘們，就像這樣不依賴地、水、火、風，也不依賴四無色定而生起禪定，不依賴此世，不依賴他世，也不依賴日月星辰，不依賴見聞，不依賴識識，不依賴智知，不依賴推求心識的境界，也不依賴覺知，從而獲得無所依賴的禪定。如果有比丘不依賴像這樣的各種禪定，因為獲得甚深的禪定，釋提桓因、三十三天以及諸梵天大眾，都會合掌恭敬尊重，歸依這個人。
English version: For this reason, they do not know the methods of liberation and counteraction. If someone frequently experiences restlessness and remorse, because they constantly generate a mind of restlessness and remorse, they cannot clearly distinguish the characteristics of various dharmas. It should be known that restlessness and remorse are the causes of distraction. Because of this cause, they do not know the methods of liberation and counteraction. If someone frequently experiences doubt, because of the mind of doubt, they hesitate and are uncertain about various dharmas. For this reason, they do not know the methods of liberation and counteraction. It is like a skilled horseman who ties his horse to a manger; the horse's mind does not think of water or grass, and it does not break its reins. It is like someone whose mind has no attachments to desires, but only pure thoughts. Because they are not attached to the thoughts of desire, they also do not generate the hindrances of restlessness, remorse, doubt, and sleep. Because they do not generate the mind of the five hindrances, by the power of this cause, they know the methods of liberation and counteraction. Monks, it is like this: not relying on earth, water, fire, or wind, nor relying on the four formless absorptions to generate meditative states, not relying on this world, not relying on other worlds, nor relying on the sun, moon, and stars, not relying on seeing and hearing, not relying on consciousness, not relying on intellectual knowledge, not relying on the realm of the mind's seeking, nor relying on awareness, one attains a meditation without reliance. If there is a monk who does not rely on such meditative states, and because of attaining deep concentration, Śakra, the lord of the gods, the Thirty-three Gods, and all the Brahma assemblies, will all join their palms in respect and reverence, and take refuge in this person. English version: Therefore, they do not understand the methods of liberation and counteraction. If someone often experiences restlessness and regret, because their mind is constantly filled with restlessness and regret, they cannot clearly distinguish the phenomena of various dharmas. It should be known that restlessness and regret are the causes of distraction, and therefore they do not understand the methods of liberation and counteraction. If someone often experiences doubt, because of the mind of doubt, they hesitate and are uncertain about various dharmas. Therefore, they do not understand the methods of liberation and counteraction. It is like a skilled horseman who ties his horse to a manger; the horse's mind does not think of water or grass, and it does not break its reins. It is like someone whose mind has no attachments to desires, but only pure thoughts. Because they are not attached to the thoughts of desire, they also do not generate the hindrances of restlessness, regret, doubt, and sleep. Because they do not generate the mind of the five hindrances, by the power of this cause, they understand the methods of liberation and counteraction. Monks, it is like this: not relying on earth, water, fire, or wind, nor relying on the four formless absorptions to generate meditative states, not relying on this world, not relying on other worlds, nor relying on the sun, moon, and stars, not relying on seeing and hearing, not relying on consciousness, not relying on intellectual knowledge, not relying on the realm of the mind's seeking, nor relying on awareness, one attains a meditation without reliance. If there is a monk who does not rely on such meditative states, and because of attaining deep concentration, Śakra, the lord of the gods, the Thirty-three Gods, and all the Brahma assemblies, will all join their palms in respect and reverence, and take refuge in this person.
。我等今者，不知當依何法則而得禪定？」
爾時，尊者薄迦梨在佛后立，以扇扇佛，即白佛言：「世尊！云何比丘修諸禪定，不依四大及四無色，乃至不依覺觀之想？若如是者，諸比丘等云何而得如是禪定？釋提桓因及諸大眾合掌恭敬，尊重讚歎得斯定者，而作是言：『此善男子，丈夫中上，依止何事而修諸禪？』」
佛告薄迦梨：「若有比丘深修禪定，觀彼大地悉皆虛偽，都不見有真實地想，水火風種，及四無色，此世、他世、日月星辰、識知見聞、推求覺觀、心意境界，及以于彼智不及處，亦復如是，皆悉虛偽，無有實法，但以假號，因緣和合，有種種名，觀斯空寂，不見有法，及以非法。」
爾時，世尊即說偈言：
「汝今薄迦梨， 應當如是知， 習於坐禪法， 觀察無所有。 天主憍尸迦， 及三十三天， 世界根本主， 大梵天王等， 合掌恭敬禮， 稽首人中尊， 咸皆稱斯言： 『南無善丈夫！ 我等不知汝， 依憑何法則， 而得是深定， 諸人所不了。』」
說斯法時，大迦旃延遠塵離垢，得法眼凈。薄迦梨比丘煩惱永滅，不受後生，盡諸有結。
時諸比丘聞佛所說，歡喜奉行
『我們現在不知道應當依據什麼法則才能獲得禪定？』 當時，尊者薄迦梨站在佛陀身後，用扇子為佛陀扇風，隨即對佛陀說：『世尊！比丘如何修習各種禪定，不依賴四大和四無色界，甚至不依賴覺觀之想？如果這樣，這些比丘又如何能獲得這樣的禪定？釋提桓因和諸位大眾合掌恭敬，尊重讚歎獲得這種禪定的人，並說：『這位善男子，是大丈夫中的佼佼者，他究竟依靠什麼來修習各種禪定？』 佛陀告訴薄迦梨：『如果有比丘深入修習禪定，觀察大地都是虛假的，根本看不到真實的大地之相，水、火、風等元素，以及四無色界，此世、他世、日月星辰、識知見聞、推求覺觀、心意境界，以及那些智慧無法觸及之處，也都是如此，都是虛假的，沒有真實的法，只是假借名稱，因緣和合，才有種種名稱，觀察這種空寂，看不到有法，也看不到非法。』 當時，世尊就說了偈語： 『你現在，薄迦梨，應當這樣知道， 修習坐禪的方法，觀察一切都是空無。 天主憍尸迦，以及三十三天， 世界根本的主宰，大梵天王等， 合掌恭敬禮拜，向人中之尊頂禮， 都稱讚說：『南無善丈夫！ 我們不知道您，依靠什麼法則， 才能獲得如此深定的禪定，這是眾人所不瞭解的。』 當佛陀說此法時，大迦旃延遠離塵垢，獲得法眼清凈。薄迦梨比丘的煩惱永遠滅盡，不再受後生，斷盡了一切有結。 當時，眾比丘聽聞佛陀所說，歡喜奉行。
'We now do not know what rules to follow to attain meditative concentration?' At that time, the Venerable Bhaggali was standing behind the Buddha, fanning him with a fan, and then said to the Buddha: 'World Honored One! How do monks cultivate various meditative concentrations without relying on the four great elements and the four formless realms, and even without relying on the thoughts of initial and sustained application of mind? If so, how can these monks attain such meditative concentration? Sakra, lord of the gods, and the great assembly, with palms joined in reverence, respect and praise those who attain this concentration, saying: 'This good man is the best among men, what does he rely on to cultivate various meditative concentrations?' The Buddha told Bhaggali: 'If a monk deeply cultivates meditative concentration, observing that the earth is all false, not seeing any real earth aspect, the elements of water, fire, and wind, as well as the four formless realms, this world, the other world, the sun, moon, and stars, the knowledge of seeing and hearing, the seeking of initial and sustained application of mind, the realm of mind and thought, and those places where wisdom cannot reach, are all like this, all false, without any real dharma, but only borrowed names, due to the combination of conditions, there are various names, observing this emptiness, not seeing any dharma, nor seeing non-dharma.' At that time, the World Honored One spoke the following verse: 'You now, Bhaggali, should know this, Practicing the method of seated meditation, observe that all is empty. Lord Sakra, and the thirty-three heavens, The fundamental rulers of the world, the Great Brahma King, etc., With palms joined in reverence, bowing to the honored one among men, All praise and say: 'Homage to the good man! We do not know what rules you rely on, To attain such deep meditative concentration, which is not understood by all.' When the Buddha spoke this Dharma, Maha Katyayana was freed from defilement and attained the pure Dharma eye. The monk Bhaggali's afflictions were forever extinguished, he was no longer subject to rebirth, and all fetters were broken. At that time, the monks, hearing what the Buddha had said, joyfully practiced it.
。
惡馬、調順馬 賢乘、三及四 鞭影並調乘 有過、八種惡 迦旃延離垢 十事悉皆竟
（一五二）
如是我聞：
一時，佛在迦毗羅衛國尼拘陀林。時釋摩男往詣佛所，頂禮佛足，在一面坐，而白佛言：「世尊！云何名為優婆塞義？唯愿如來為我敷演。」
佛告釋摩男：「在家白衣歸依三寶，以是義故，名優婆塞，汝即其人。」
時，釋摩男復白佛言：「世尊！云何名優婆塞信？」
佛告釋摩男：「于如來所，深生信心，安住信中，終不為彼沙門、婆羅門、若天、若魔、若梵、若人，不信所壞，是名優婆塞信。」
時釋摩男復白佛言：「云何優婆塞戒？」
佛告釋摩男：「不殺、不盜、不淫、不欺，及不飲酒等，是名優婆塞戒。」
又問：「云何施具足？」
佛告釋摩男：「優婆塞法應舍慳貪，一切眾生，皆悉為彼貪嫉所覆，以是義故，應離慳貪及嫉妒意，生放舍心，躬自施與，無有疲厭，是名施具足。」
又問：「云何智慧具足？」
佛告釋摩男：「優婆塞如實知苦，如實知苦集，如實知苦滅，如實知苦滅道，知此四諦，決定明瞭，是名慧具足。」
佛說是已，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 劣馬和調馴的馬，賢能的駕乘者，以及三和四匹馬的組合。 鞭子的影子和調馴的駕乘，有過失，有八種惡行。 迦旃延尊者遠離了污垢，十件事情都已圓滿完成。
（一五二）
如是我聞：
一時，佛陀在迦毗羅衛國的尼拘陀林。當時，釋摩男前往佛陀所在之處，頂禮佛足，在一旁坐下，然後對佛陀說：『世尊！什麼叫做優婆塞的意義？希望如來為我詳細解說。』
佛陀告訴釋摩男：『在家白衣皈依三寶，因為這個緣故，稱為優婆塞，你就是這樣的人。』
當時，釋摩男又問佛陀：『世尊！什麼叫做優婆塞的信心？』
佛陀告訴釋摩男：『對於如來，深深地生起信心，安住在信心之中，最終不會被那些沙門、婆羅門、天神、魔鬼、梵天、或者人類的不信所破壞，這叫做優婆塞的信心。』
當時，釋摩男又問佛陀：『什麼叫做優婆塞的戒律？』
佛陀告訴釋摩男：『不殺生、不偷盜、不邪淫、不妄語，以及不飲酒等，這叫做優婆塞的戒律。』
又問：『什麼叫做佈施圓滿？』
佛陀告訴釋摩男：『優婆塞應當捨棄慳吝貪婪，一切眾生都被貪婪嫉妒所覆蓋，因為這個緣故，應當遠離慳吝貪婪和嫉妒之心，生起佈施的心，親自施與，沒有疲倦厭煩，這叫做佈施圓滿。』
又問：『什麼叫做智慧圓滿？』
佛陀告訴釋摩男：『優婆塞如實地知道苦，如實地知道苦的生起，如實地知道苦的滅除，如實地知道滅除苦的道路，知道這四聖諦，確定明白，這叫做智慧圓滿。』
佛陀說完這些話后，眾比丘聽了佛陀所說，歡喜地奉行。
English version Bad horses, well-trained horses, virtuous riders, and combinations of three and four horses. The shadow of the whip and the trained riding, having faults, having eight kinds of evils. The Venerable Katyayana is free from defilements, and ten things are all completed.
(One hundred and fifty-two)
Thus have I heard:
At one time, the Buddha was in the Banyan Grove of Kapilavastu. At that time, the Sakyan Mahanama went to where the Buddha was, bowed at the Buddha's feet, sat to one side, and said to the Buddha: 'Venerable One! What is called the meaning of a lay disciple? May the Tathagata explain it to me in detail.'
The Buddha told Mahanama: 'A lay person who takes refuge in the Three Jewels, for this reason, is called a lay disciple, and you are such a person.'
At that time, Mahanama again asked the Buddha: 'Venerable One! What is called the faith of a lay disciple?'
The Buddha told Mahanama: 'Towards the Tathagata, deeply generate faith, abide in faith, and ultimately not be destroyed by the disbelief of those ascetics, Brahmins, gods, demons, Brahmas, or humans, this is called the faith of a lay disciple.'
At that time, Mahanama again asked the Buddha: 'What is called the precepts of a lay disciple?'
The Buddha told Mahanama: 'Not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol, etc., these are called the precepts of a lay disciple.'
He also asked: 'What is called the perfection of giving?'
The Buddha told Mahanama: 'A lay disciple should abandon stinginess and greed, all beings are covered by greed and jealousy, for this reason, one should abandon stinginess and greed and the mind of jealousy, generate a mind of giving, personally give, without fatigue or weariness, this is called the perfection of giving.'
He also asked: 'What is called the perfection of wisdom?'
The Buddha told Mahanama: 'A lay disciple truly knows suffering, truly knows the arising of suffering, truly knows the cessation of suffering, truly knows the path to the cessation of suffering, knows these Four Noble Truths, and is certain and clear, this is called the perfection of wisdom.'
After the Buddha finished speaking, the monks, having heard what the Buddha said, joyfully practiced it.
。
（一五三）
如是我聞：
一時，佛在迦毗羅衛國尼拘陀林。時釋摩男與五百優婆塞往詣佛所，頂禮佛足，在一面坐，白佛言：「世尊！如佛所說優婆塞義，在家白衣具丈夫志，歸命三寶，自言我是優婆塞者，云何而得須陀洹果？乃至阿那含耶？」
佛告釋摩男：「斷除三結，身見、戒取，及疑網等。斷三結已，成須陀洹，更不復受三塗之身，于無上道，生決定信，人天七返，盡諸苦際，入于涅槃，是名優婆塞得須陀洹。」
又問：「云何而得斯陀含果？」
佛告摩訶男：「斷三結已，薄淫怒癡，名斯陀含。」
又問：「云何而得阿那含果？」
佛告摩訶男：「若能斷三結及五下分，成阿那含。」
時摩訶男及五百優婆塞聞此法已，心生歡喜，而白佛言：「世尊！甚為希有！諸在家者，獲此勝利，一切咸應作優婆塞。」時摩訶男及諸優婆塞作是語已，禮佛而退。
諸比丘等聞佛所說，歡喜奉行。
（一五四）
如是我聞：
一時，佛在迦毗羅衛國尼拘陀林。時釋摩男往詣佛所，脩敬已畢，在一面坐，而白佛言：「世尊！云何名優婆塞具丈夫志？廣說如上
現代漢語譯本 （一五三） 我是這樣聽說的： 一時，佛陀在迦毗羅衛國的尼拘陀林。當時，釋摩男和五百位優婆塞前往佛陀所在的地方，頂禮佛足后，在一旁坐下，對佛陀說：『世尊！正如佛陀所說的優婆塞的意義，在家白衣，具有丈夫的志向，皈依三寶，自稱是優婆塞的人，如何才能證得須陀洹果？乃至阿那含果呢？』 佛陀告訴釋摩男：『斷除三種結縛，即身見、戒禁取見和疑網等。斷除這三種結縛后，就成就了須陀洹果，不再受三惡道的輪迴之苦，對於無上道，生起堅定的信心，在人天之間往返七次，就能徹底解脫一切痛苦，進入涅槃，這稱為優婆塞證得須陀洹果。』 又問：『如何才能證得斯陀含果呢？』 佛陀告訴摩訶男：『斷除三種結縛后，使淫慾、嗔恚、愚癡變得淡薄，就稱為斯陀含。』 又問：『如何才能證得阿那含果呢？』 佛陀告訴摩訶男：『如果能夠斷除三種結縛以及五下分結，就成就了阿那含果。』 當時，摩訶男和五百位優婆塞聽聞此法后，心中生起歡喜，對佛陀說：『世尊！真是太稀有了！在家之人，竟然能夠獲得這樣的勝利，所有人都應該成為優婆塞。』當時，摩訶男和眾優婆塞說完這些話后，向佛陀頂禮後退下。 眾比丘聽聞佛陀所說，歡喜奉行。 （一五四） 我是這樣聽說的： 一時，佛陀在迦毗羅衛國的尼拘陀林。當時，釋摩男前往佛陀所在的地方，行禮完畢后，在一旁坐下，對佛陀說：『世尊！什麼叫做優婆塞具有丈夫的志向？』詳細的說法如上所述。
English version (153) Thus have I heard: At one time, the Buddha was in the Banyan Grove of Kapilavastu. Then, Sakya Mahanama, along with five hundred lay disciples, went to where the Buddha was. They bowed at the Buddha's feet and sat to one side, saying to the Buddha, 'Venerable Sir, as the Buddha has explained the meaning of a lay disciple, a householder with the aspiration of a man, who takes refuge in the Three Jewels and calls himself a lay disciple, how does one attain the fruit of a Stream-enterer? And even the fruit of a Non-returner?' The Buddha said to Sakya Mahanama, 'By cutting off the three fetters: self-view, attachment to rites and rituals, and doubt. Having cut off these three fetters, one becomes a Stream-enterer, and will no longer be reborn in the three lower realms. One develops unwavering faith in the unsurpassed path, and after seven rebirths in the human and heavenly realms, one will exhaust all suffering and enter Nirvana. This is called a lay disciple attaining the fruit of a Stream-enterer.' He further asked, 'How does one attain the fruit of a Once-returner?' The Buddha told Mahanama, 'Having cut off the three fetters, and with the weakening of lust, anger, and delusion, one is called a Once-returner.' He further asked, 'How does one attain the fruit of a Non-returner?' The Buddha told Mahanama, 'If one can cut off the three fetters and the five lower fetters, one becomes a Non-returner.' Then, Mahanama and the five hundred lay disciples, having heard this teaching, were filled with joy and said to the Buddha, 'Venerable Sir, it is truly rare! That those who are householders can attain such victory, everyone should become a lay disciple.' Then, Mahanama and the lay disciples, having said these words, bowed to the Buddha and departed. The monks, having heard what the Buddha had said, joyfully practiced it. (154) Thus have I heard: At one time, the Buddha was in the Banyan Grove of Kapilavastu. Then, Sakya Mahanama went to where the Buddha was. After paying his respects, he sat to one side and said to the Buddha, 'Venerable Sir, what is meant by a lay disciple having the aspiration of a man?' The detailed explanation is as above.
。復當云何滿足諸行？」
佛告摩訶男：「優婆塞雖具足信，未具禁戒，是名有信，不具于戒。欲求具足信戒之者，當勤方便，求使具足，是名信戒滿足優婆塞。」佛復告摩訶男：「優婆塞雖具信戒，舍不具足，為具足故，勤修方便，令得具足。」
時，摩訶男白佛言：「世尊！我於今者，具信、戒、舍，具足三支。」
佛告摩訶男：「雖具三事，然不數往僧坊精舍，以是因緣，名不具足，應勤方便，數往塔寺。」
時，摩訶男言諸優婆塞：「我今應當具足信戒，及以舍心，詣于塔寺。」
佛告摩訶男：「若能具足信、戒、舍心，數詣塔寺，親近眾僧，是名具足。」佛告摩訶男：「雖復具足如上四事，若不聽法，名不具足。」
摩訶男言：「我能聽法。」
佛復告摩訶男：「雖能聽經，若不受持，亦名不具。雖能受持，不解其義，亦名不具。雖解義趣，而未能得如說修行，亦名不具。若能具足信、戒、舍心，數往塔寺聽法，受持、解其義趣，如說修行，是則名為滿足之行。摩訶男雖復具足信、戒、舍心，數詣塔寺，親近眾僧，然猶未能專心聽法，是亦名為行不具足。以斯義故，應當方便專心聽法。雖能聽法，若不受持，亦名不具，是故應當受持正法
現代漢語譯本：『那麼，如何才能圓滿地實踐所有這些行為呢？』 佛陀告訴摩訶男：『優婆塞雖然具備信心，但沒有持守戒律，這叫做有信心，但沒有持戒。想要具備信心和戒律的人，應當勤奮努力，尋求使自己具備，這叫做信心和戒律都圓滿的優婆塞。』佛陀又告訴摩訶男：『優婆塞雖然具備信心和戒律，但佈施不圓滿，爲了使佈施圓滿，應當勤奮修行，使自己達到圓滿。』 當時，摩訶男對佛陀說：『世尊！我現在具備信心、戒律和佈施，這三項都圓滿了。』 佛陀告訴摩訶男：『雖然具備這三項，但如果不經常去僧院精舍，因為這個原因，就叫做不圓滿，應當勤奮努力，經常去佛塔寺廟。』 當時，摩訶男對各位優婆塞說：『我現在應當圓滿信心、戒律和佈施，並前往佛塔寺廟。』 佛陀告訴摩訶男：『如果能夠圓滿信心、戒律和佈施，經常去佛塔寺廟，親近僧眾，這就叫做圓滿。』佛陀告訴摩訶男：『即使具備以上四項，如果不聽聞佛法，也叫做不圓滿。』 摩訶男說：『我能夠聽聞佛法。』 佛陀又告訴摩訶男：『即使能夠聽聞佛法，如果不接受並持守，也叫做不圓滿。即使能夠接受並持守，如果不理解其中的含義，也叫做不圓滿。即使理解了含義，但不能按照所說的去修行，也叫做不圓滿。如果能夠圓滿信心、戒律和佈施，經常去佛塔寺廟聽聞佛法，接受並持守，理解其中的含義，並按照所說的去修行，這就叫做圓滿的行為。摩訶男，即使具備信心、戒律和佈施，經常去佛塔寺廟，親近僧眾，但如果不能專心聽聞佛法，這也叫做行為不圓滿。因為這個原因，應當努力專心聽聞佛法。即使能夠聽聞佛法，如果不接受並持守，也叫做不圓滿，所以應當接受並持守正法。』
English version: 'Then, how can one fulfill all these practices?' The Buddha told Mahānāma, 'An upāsaka, though possessing faith, if not observing the precepts, is said to have faith but not precepts. One who seeks to possess both faith and precepts should diligently strive to acquire them, and this is called an upāsaka who has fulfilled both faith and precepts.' The Buddha further told Mahānāma, 'An upāsaka, though possessing faith and precepts, if not fulfilling generosity, should diligently practice to fulfill generosity.' At that time, Mahānāma said to the Buddha, 'Venerable One, I now possess faith, precepts, and generosity; these three are fulfilled.' The Buddha told Mahānāma, 'Though possessing these three, if one does not frequently visit the monasteries and viharas, for this reason, it is called unfulfilled. One should diligently strive to frequently visit the stupas and temples.' At that time, Mahānāma said to the upāsakas, 'I should now fulfill faith, precepts, and generosity, and go to the stupas and temples.' The Buddha told Mahānāma, 'If one can fulfill faith, precepts, and generosity, frequently visit the stupas and temples, and be close to the Sangha, this is called fulfillment.' The Buddha told Mahānāma, 'Even if one possesses the above four, if one does not listen to the Dharma, it is called unfulfilled.' Mahānāma said, 'I am able to listen to the Dharma.' The Buddha further told Mahānāma, 'Even if one can listen to the Dharma, if one does not accept and uphold it, it is also called unfulfilled. Even if one can accept and uphold it, if one does not understand its meaning, it is also called unfulfilled. Even if one understands the meaning, but cannot practice according to what is said, it is also called unfulfilled. If one can fulfill faith, precepts, and generosity, frequently go to the stupas and temples to listen to the Dharma, accept and uphold it, understand its meaning, and practice according to what is said, this is called a fulfilled practice. Mahānāma, even if one possesses faith, precepts, and generosity, frequently visits the stupas and temples, and is close to the Sangha, but if one cannot listen to the Dharma attentively, this is also called an unfulfilled practice. For this reason, one should strive to listen to the Dharma attentively. Even if one can listen to the Dharma, if one does not accept and uphold it, it is also called unfulfilled, therefore one should accept and uphold the true Dharma.'
。雖能受持，若不解義，亦名不具，是故應當解其言趣。雖解義味，若復不能如說修行，亦名不具，是故應當如說修行。若能具足信心，持戒及舍心等，數往僧坊，專心聽法，受持莫忘，解其義趣，信戒舍心，往詣塔寺，聽受經法，受持不忘，解其義趣。若復不能如說修行，是亦名為不具足也。摩訶男！優婆塞以信心故，則能持戒。以持戒故，能具舍心。具舍心故，能往詣僧坊。往詣僧坊故，能專心聽法。專心聽法故，則能受持。能受持故，解其義趣。解其義趣，能如說修行。能如說修行故，勤作方便，能令滿足。」
時摩訶男復白佛言：「世尊！云何優婆塞具足幾支，自利未利於他？」
佛告摩訶男：「具足八支能自利益，未利於他。何等為八？優婆塞自己有信，不能教他。自持凈戒，不能教人令持禁戒。自修于舍，不能教人令行佈施。自往詣塔寺，親近比丘，不能教人往詣塔寺，親近比丘。自能聽法，不能教人令聽正法。自能受持，不能教人受持。自能解義，不能教人令解其義。自能如說修行，不教他人如說修行。是名具足八支，唯能自利不能利他。」
時摩訶男復白佛言：「具足幾法，能自利益，亦利於他？」
佛告之曰：「若能具足十六支者，如是之人，能自他利
現代漢語譯本：即使能夠受持（佛法），如果不能理解其中的含義，也不能算是圓滿。因此，應當理解其言語的旨趣。即使理解了含義，如果不能按照所說的去修行，也不能算是圓滿。因此，應當按照所說的去修行。如果能夠具足信心，持戒以及佈施之心等，經常前往僧院，專心聽法，受持而不忘，理解其含義，具備信心、持戒、佈施之心，前往佛塔寺廟，聽受經法，受持而不忘，理解其含義。如果不能按照所說的去修行，這也叫做不圓滿。摩訶男！優婆塞因為有信心，就能持戒。因為持戒，就能具備佈施之心。具備佈施之心，就能前往僧院。前往僧院，就能專心聽法。專心聽法，就能受持。能受持，就能理解其含義。理解其含義，就能按照所說的去修行。能按照所說的去修行，就能勤奮地採取方法，使其圓滿。 這時，摩訶男又問佛說：『世尊！優婆塞具足多少支，能自利而不能利他呢？』 佛告訴摩訶男說：『具足八支能自利，而不能利他。是哪八支呢？優婆塞自己有信心，不能教導他人。自己持守凈戒，不能教導他人持守禁戒。自己修習佈施，不能教導他人行佈施。自己前往佛塔寺廟，親近比丘，不能教導他人前往佛塔寺廟，親近比丘。自己能聽法，不能教導他人聽聞正法。自己能受持，不能教導他人受持。自己能理解含義，不能教導他人理解其含義。自己能按照所說的去修行，不教導他人按照所說的去修行。這叫做具足八支，只能自利而不能利他。』 這時，摩訶男又問佛說：『具足多少法，能自利，也能利他呢？』 佛告訴他說：『如果能夠具足十六支，這樣的人，就能自利利他。』
English version: Even if one can uphold (the Dharma), if one does not understand its meaning, it is not considered complete. Therefore, one should understand the intent of the words. Even if one understands the meaning, if one cannot practice according to what is said, it is also not considered complete. Therefore, one should practice according to what is said. If one can have complete faith, uphold the precepts, and have a giving heart, frequently go to the monasteries, listen to the Dharma attentively, uphold it without forgetting, understand its meaning, have faith, uphold the precepts, have a giving heart, go to pagodas and temples, listen to the scriptures, uphold them without forgetting, and understand their meaning. If one cannot practice according to what is said, this is also called incomplete. Mahānāma! An Upāsaka, because of faith, can uphold the precepts. Because of upholding the precepts, one can have a giving heart. Having a giving heart, one can go to the monasteries. Going to the monasteries, one can listen to the Dharma attentively. Listening to the Dharma attentively, one can uphold it. Being able to uphold it, one can understand its meaning. Understanding its meaning, one can practice according to what is said. Being able to practice according to what is said, one can diligently take methods to make it complete. At this time, Mahānāma again asked the Buddha, 'Venerable One! How many qualities does an Upāsaka need to possess to benefit oneself but not others?' The Buddha told Mahānāma, 'Possessing eight qualities can benefit oneself but not others. What are these eight? An Upāsaka has faith himself but cannot teach others. He upholds the pure precepts himself but cannot teach others to uphold the precepts. He practices giving himself but cannot teach others to practice giving. He goes to pagodas and temples himself, and draws near to the Bhikkhus, but cannot teach others to go to pagodas and temples and draw near to the Bhikkhus. He can listen to the Dharma himself but cannot teach others to listen to the true Dharma. He can uphold it himself but cannot teach others to uphold it. He can understand the meaning himself but cannot teach others to understand its meaning. He can practice according to what is said himself but does not teach others to practice according to what is said. This is called possessing eight qualities, which can only benefit oneself but not others.' At this time, Mahānāma again asked the Buddha, 'How many qualities does one need to possess to benefit both oneself and others?' The Buddha told him, 'If one can possess sixteen qualities, such a person can benefit both oneself and others.'
。自生信心，教人令得。自行受持，教人受持。自行舍心，亦復教人令行舍心。身自往詣僧坊塔寺，亦復教人往詣僧坊，親近比丘。自能聽法，亦復教人令聽正法。自能受持，亦復教人令受持法。自解義趣，亦復教人解其義味。自如說行，亦復教人如說修行。若能具足十六支，此則名為自利利他。如斯之人，若在剎利眾，若婆羅門眾，若居士眾，若沙門眾，隨所至處，能為此眾作大照明，猶如日光，除諸闇冥，當知是人，甚為希有。」佛說是已，釋摩男禮佛而退。
時諸比丘聞佛所說，歡喜奉行。
（一五五）
如是我聞：
一時，佛在迦毗羅衛國尼拘陀林。爾時，釋摩男往詣佛所，頂禮佛足，卻坐一面，而白佛言：「世尊！此迦毗羅人民熾盛，安隱豐樂。我常在中，每自思惟：『若有狂象奔車、逸馬狂走之人來觸於我，我于爾時，或當忘失唸佛之心，或復忘失念法僧心。』復自念言：『若當忘失三寶心者，命終之時，當生何處？入何趣中？受何果報？』」
佛告之曰：「汝當爾時，勿生怖畏，命終之後，生於善處，不墮惡趣，不受惡報。譬如大樹初生長時，恒常東靡，若有斫伐，當向何方，然後墜落？當知此樹必東向倒。汝亦如是，長夜修善，若墮惡趣，受惡報者，無有是處
現代漢語譯本：自己生起信心，教導他人也生起信心。自己實踐受持，教導他人也受持。自己捨棄貪心，也教導他人實行舍心。自己親自前往僧院佛塔寺廟，也教導他人前往僧院，親近比丘。自己能夠聽聞佛法，也教導他人聽聞正法。自己能夠受持佛法，也教導他人受持佛法。自己理解佛法的意義，也教導他人理解佛法的深意。自己如佛所說去修行，也教導他人如佛所說去修行。如果能夠具備這十六種行為，這就叫做自利利他。這樣的人，無論在剎帝利眾、婆羅門眾、居士眾還是沙門眾中，無論到哪裡，都能為大眾帶來光明，就像太陽一樣，驅除黑暗，應當知道這樣的人，非常稀有。』佛說完這些話，釋摩男向佛行禮後退下。 當時，眾比丘聽聞佛所說，歡喜地奉行。 如是我聞： 一時，佛在迦毗羅衛國的尼拘陀林。當時，釋摩男前往佛陀所在之處，頂禮佛足，退坐一旁，對佛說：『世尊！這迦毗羅衛國人民興盛，安穩富足。我常住在這裡，常常自己思考：『如果有發狂的大象、奔跑的車輛、失控的馬匹衝撞我，我那時可能會忘記念佛的心，或者忘記念法僧的心。』我又想：『如果我忘記了三寶的心，臨終時，會生到哪裡？進入哪一道？承受什麼果報？』 佛告訴他說：『你那時，不要產生恐懼，命終之後，會生到善處，不會墮入惡道，不會承受惡報。譬如大樹剛生長時，總是向東傾斜，如果被砍伐，會向哪個方向倒下呢？應當知道這棵樹必定向東倒下。你也像這樣，長久以來修習善行，如果墮入惡道，承受惡報，這是不可能的。』
English version: 'Generating faith in oneself, and teaching others to generate faith. Practicing and upholding oneself, and teaching others to uphold. Abandoning greed oneself, and also teaching others to practice abandoning greed. Personally going to monasteries, pagodas, and temples, and also teaching others to go to monasteries, to be close to monks. Being able to listen to the Dharma oneself, and also teaching others to listen to the true Dharma. Being able to uphold the Dharma oneself, and also teaching others to uphold the Dharma. Understanding the meaning of the Dharma oneself, and also teaching others to understand its profound meaning. Practicing as the Buddha has said oneself, and also teaching others to practice as the Buddha has said. If one can fulfill these sixteen practices, this is called benefiting oneself and others. Such a person, whether in the assembly of Kshatriyas, Brahmins, householders, or ascetics, wherever they go, can bring great illumination to the assembly, like the sun, dispelling darkness. Know that such a person is very rare.' After the Buddha spoke these words, Shakyamuni bowed to the Buddha and withdrew. At that time, the monks, having heard what the Buddha had said, joyfully practiced it. Thus have I heard: At one time, the Buddha was in the Nigrodha Grove in Kapilavastu. At that time, Shakyamuni went to where the Buddha was, bowed at the Buddha's feet, and sat down to one side, and said to the Buddha: 'World Honored One! The people of this Kapilavastu are prosperous, peaceful, and affluent. I often dwell here, and often think to myself: 'If a mad elephant, a runaway cart, or a runaway horse were to collide with me, at that time I might forget the thought of the Buddha, or forget the thought of the Dharma and the Sangha.' I also think: 'If I forget the thought of the Three Jewels, where will I be born when I die? Into which realm will I enter? What karmic retribution will I receive?' The Buddha said to him: 'At that time, do not be afraid. After death, you will be born in a good place, you will not fall into evil realms, and you will not receive evil retribution. For example, when a large tree first grows, it always leans towards the east. If it is cut down, in which direction will it fall? Know that this tree will surely fall towards the east. You are also like this, having practiced good deeds for a long time. If you were to fall into evil realms and receive evil retribution, that would be impossible.'
。」時釋摩男聞佛所說，頂禮佛足，還其所止。
諸比丘聞佛所說，歡喜奉行。
（一五六）
如是我聞：
一時，佛在迦毗羅衛國尼拘陀林。爾時，釋摩男往詣佛所，頂禮佛足，在一面坐，而白佛言：「世尊！若有比丘在於學地，所作未辦，常欲進求阿羅漢果，入于涅槃。云何比丘修習幾法，盡諸有漏，心得無漏，心得解脫，慧得解脫，于現在世獲其果證，得無漏戒，決定自知，我生已盡，梵行已立，所作已辦，不受後有。」
佛告摩訶男：「若有比丘在於學地，未得無學，意恒進求，欲得涅槃，常修六念。譬如有人身體羸瘦，欲食美膳，為自樂故，諸比丘等，亦復如是，為涅槃故，修於六念。何等為六？一者、念于如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。當於爾時，無有貪慾、瞋恚、愚癡，唯有清凈質直之心。以直心故，得法得義，得親近佛，心生歡喜。以歡喜故，身得猗樂。以身樂故，其心得定。以得定故，怨家及己親族，於此二人，無怨憎想，心常平等，住法流水，入于定心，修唸佛心，趣向涅槃，是名唸佛。二者、念法
現代漢語譯本：當時，釋摩男聽聞佛陀所說，頂禮佛足，回到他所住的地方。 諸位比丘聽聞佛陀所說，歡喜地奉行。
（一五六）
如是我聞：
一時，佛陀在迦毗羅衛國的尼拘陀林。當時，釋摩男前往佛陀所在之處，頂禮佛足，在一旁坐下，對佛陀說：『世尊！如果有一位比丘還在學習階段，所應做的事情尚未完成，一直想要追求阿羅漢果，進入涅槃。那麼，比丘應該修習哪些法，才能斷盡所有煩惱，使心獲得無漏，心得解脫，智慧得解脫，在現世獲得果證，得到無漏的戒律，確定地知道，我生死已盡，清凈的修行已經建立，所應做的事情已經完成，不再有來世。』
佛陀告訴摩訶男：『如果有一位比丘還在學習階段，尚未證得無學，心中一直追求，想要得到涅槃，應當常常修習六種憶念。譬如有人身體虛弱，想要吃美味的食物，是爲了自己快樂的緣故，諸位比丘也是如此，爲了涅槃的緣故，修習六種憶念。哪六種呢？第一，憶念如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。當憶念這些的時候，心中沒有貪慾、嗔恚、愚癡，只有清凈正直的心。因為正直的心，所以能得到法和義，能親近佛陀，心中生起歡喜。因為歡喜，身體感到安樂。因為身體安樂，心就能安定。因為安定，對於怨家和自己的親族，這兩種人，都沒有怨恨的想法，心常平等，安住在法流中，進入禪定，修習唸佛的心，趨向涅槃，這叫做唸佛。第二，憶念法。』
English version: Then, Sh釋摩男, having heard what the Buddha said, bowed at the Buddha's feet and returned to his dwelling. The monks, having heard what the Buddha said, joyfully practiced it.
(156)
Thus have I heard:
At one time, the Buddha was in the Nigrodha Grove in Kapilavastu. At that time, Sh釋摩男 went to where the Buddha was, bowed at the Buddha's feet, sat down to one side, and said to the Buddha: 'Venerable Sir, if there is a monk who is still in the stage of learning, whose tasks are not yet completed, and who constantly desires to seek the fruit of Arhatship and enter Nirvana, how should a monk cultivate which practices to exhaust all defilements, so that the mind attains freedom from defilements, the mind attains liberation, wisdom attains liberation, and in the present life, he obtains the fruit of realization, attains the undefiled precepts, and knows for certain, 'My birth is exhausted, the holy life is established, what was to be done is done, there is no more future existence.'
The Buddha said to Mahānāma: 'If there is a monk who is still in the stage of learning, not yet having attained the state of no more learning, whose mind constantly seeks, desiring to attain Nirvana, he should constantly cultivate six recollections. Just as a person who is physically weak desires to eat delicious food for his own pleasure, so too, monks, for the sake of Nirvana, cultivate six recollections. What are the six? First, recollection of the Tathagata, the Worthy One, 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 Blessed One. At that time, there is no greed, hatred, or delusion, only a pure and upright mind. Because of the upright mind, one obtains the Dharma and its meaning, one can draw near to the Buddha, and joy arises in the mind. Because of joy, the body experiences ease. Because of bodily ease, the mind becomes concentrated. Because of concentration, towards enemies and one's own relatives, there is no thought of hatred, the mind is always equanimous, abiding in the flow of the Dharma, entering into concentration, cultivating the mind of recollection of the Buddha, and moving towards Nirvana. This is called recollection of the Buddha. Second, recollection of the Dharma.'
。所謂法者，即是如來所有功德，十力、無畏，必趣涅槃，應當至心觀察是法，智者自知，聖弟子者，應修念法。爾時，離於貪慾、瞋恚、愚癡，唯有清凈質直之心。以直心故，得義得法，以親近法，心生歡喜。以歡喜故，身得猗樂。得猗樂故，其心得定。以得定故，于怨憎所，其心平等，無有愛瞋，住法流水，入于定心。修念法觀，趣向涅槃，是名念法。三者、念僧。所謂僧者，如來弟子，得無漏法，能為世間作良福田。何等名為良福田耶？有向須陀洹，有得須陀洹已，有向斯陀含，有得斯陀含，有向阿那含，有得阿那含，有向阿羅漢，有得阿羅漢。是則名為良祐福田，具戒、定、慧、解脫、解脫知見，應當合掌恭敬其人。以念僧故，得法得義，得親近僧，心生歡喜。生歡喜故，乃得快樂。得快樂故，其心得定。以得定故，于怨憎所，其心平等，無有貪慾、瞋恚、愚癡，唯有清凈質直之心，住法流水，入于定心。修念僧觀，趣向涅槃，是名念僧。云何念戒？所謂不壞戒、不缺戒、不雜戒、無垢戒、離恐懼戒、非戒盜戒、清凈戒、具善戒，念如是等諸禁戒時，即得離於貪慾、瞋恚、愚癡、邪見。離諸惡故，得法得義，得親近戒，心生歡喜。以心喜故，乃得快樂。心得樂故，其心得定
現代漢語譯本：所謂『法』，指的是如來所擁有的所有功德，如十力、無畏等，這些都必然導向涅槃。應當以至誠之心觀察這些法，智者自會明白。作為聖弟子的修行人，應當修習念法。那時，他們會遠離貪慾、嗔恚和愚癡，心中唯有清凈正直。因為心懷正直，他們能領悟真義和佛法；通過親近佛法，心中會生起歡喜。因為歡喜，身體會感到輕安快樂。因為輕安快樂，心會進入禪定。因為進入禪定，對於怨恨和喜愛的人，他們的心會平等對待，沒有愛憎，安住于佛法的河流中，進入禪定狀態。修習念法觀，最終會趨向涅槃，這就是所謂的念法。第三是念僧。所謂的『僧』，指的是如來的弟子，他們已經證得無漏之法，能夠為世間眾生提供良田福地。什麼是良田福地呢？包括正在趨向須陀洹果位的修行人，已經證得須陀洹果位的修行人，正在趨向斯陀含果位的修行人，已經證得斯陀含果位的修行人，正在趨向阿那含果位的修行人，已經證得阿那含果位的修行人，正在趨向阿羅漢果位的修行人，以及已經證得阿羅漢果位的修行人。這些人被稱為良田福地，他們具備戒、定、慧、解脫和解脫知見。應當合掌恭敬他們。因爲念僧，他們能領悟佛法和真義，通過親近僧團，心中會生起歡喜。因為歡喜，他們會感到快樂。因為快樂，心會進入禪定。因為進入禪定，對於怨恨和喜愛的人，他們的心會平等對待，沒有貪慾、嗔恚和愚癡，心中唯有清凈正直，安住于佛法的河流中，進入禪定狀態。修習念僧觀，最終會趨向涅槃，這就是所謂的念僧。如何念戒呢？所謂的戒，指的是不毀壞的戒、不缺漏的戒、不雜染的戒、沒有污垢的戒、遠離恐懼的戒、不是盜戒的戒、清凈的戒、具備善行的戒。當憶念這些戒律時，就能遠離貪慾、嗔恚、愚癡和邪見。因為遠離了這些惡行，他們能領悟佛法和真義，通過親近戒律，心中會生起歡喜。因為歡喜，他們會感到快樂。因為快樂，心會進入禪定。 現代漢語譯本：因為進入禪定，對於怨恨和喜愛的人，他們的心會平等對待，沒有愛憎，安住于佛法的河流中，進入禪定狀態。修習念法觀，最終會趨向涅槃，這就是所謂的念法。第三是念僧。所謂的『僧』，指的是如來的弟子，他們已經證得無漏之法，能夠為世間眾生提供良田福地。什麼是良田福地呢？包括正在趨向須陀洹果位的修行人，已經證得須陀洹果位的修行人，正在趨向斯陀含果位的修行人，已經證得斯陀含果位的修行人，正在趨向阿那含果位的修行人，已經證得阿那含果位的修行人，正在趨向阿羅漢果位的修行人，以及已經證得阿羅漢果位的修行人。這些人被稱為良田福地，他們具備戒、定、慧、解脫和解脫知見。應當合掌恭敬他們。因爲念僧，他們能領悟佛法和真義，通過親近僧團，心中會生起歡喜。因為歡喜，他們會感到快樂。因為快樂，心會進入禪定。因為進入禪定，對於怨恨和喜愛的人，他們的心會平等對待，沒有貪慾、嗔恚和愚癡，心中唯有清凈正直，安住于佛法的河流中，進入禪定狀態。修習念僧觀，最終會趨向涅槃，這就是所謂的念僧。如何念戒呢？所謂的戒，指的是不毀壞的戒、不缺漏的戒、不雜染的戒、沒有污垢的戒、遠離恐懼的戒、不是盜戒的戒、清凈的戒、具備善行的戒。當憶念這些戒律時，就能遠離貪慾、嗔恚、愚癡和邪見。因為遠離了這些惡行，他們能領悟佛法和真義，通過親近戒律，心中會生起歡喜。因為歡喜，他們會感到快樂。因為快樂，心會進入禪定。
English version: The so-called 'Dharma' refers to all the merits of the Tathagata, such as the ten powers and fearlessness, which inevitably lead to Nirvana. One should observe these Dharmas with utmost sincerity, and the wise will understand them. As a holy disciple, one should practice mindfulness of the Dharma. At that time, they will be free from greed, hatred, and ignorance, and their hearts will be filled with purity and integrity. Because of their integrity, they will understand the true meaning and the Dharma; by being close to the Dharma, joy will arise in their hearts. Because of joy, the body will feel light and comfortable. Because of this comfort, the mind will enter into Samadhi. Because of entering Samadhi, their minds will treat those they hate and love equally, without love or hatred, dwelling in the stream of the Dharma, and entering a state of Samadhi. Practicing mindfulness of the Dharma will ultimately lead to Nirvana, and this is called mindfulness of the Dharma. The third is mindfulness of the Sangha. The so-called 'Sangha' refers to the disciples of the Tathagata who have attained the unconditioned Dharma and can provide a field of merit for the world. What is a field of merit? It includes practitioners who are on the path to becoming a Srotapanna, those who have already attained Srotapanna, those who are on the path to becoming a Sakadagami, those who have already attained Sakadagami, those who are on the path to becoming an Anagami, those who have already attained Anagami, those who are on the path to becoming an Arhat, and those who have already attained Arhat. These people are called fields of merit, and they possess the precepts, concentration, wisdom, liberation, and the knowledge of liberation. One should respectfully join their palms and pay homage to them. Because of mindfulness of the Sangha, they can understand the Dharma and its true meaning; by being close to the Sangha, joy will arise in their hearts. Because of joy, they will feel happiness. Because of happiness, the mind will enter into Samadhi. Because of entering Samadhi, their minds will treat those they hate and love equally, without greed, hatred, or ignorance, and their hearts will be filled with purity and integrity, dwelling in the stream of the Dharma, and entering a state of Samadhi. Practicing mindfulness of the Sangha will ultimately lead to Nirvana, and this is called mindfulness of the Sangha. How does one practice mindfulness of the precepts? The so-called precepts refer to those that are not broken, not incomplete, not mixed, without defilement, free from fear, not stolen, pure, and possessing good conduct. When one remembers these precepts, they can be free from greed, hatred, ignorance, and wrong views. Because they are free from these evils, they can understand the Dharma and its true meaning; by being close to the precepts, joy will arise in their hearts. Because of joy, they will feel happiness. Because of happiness, the mind will enter into Samadhi. English version: Because of entering Samadhi, their minds will treat those they hate and love equally, without love or hatred, dwelling in the stream of the Dharma, and entering a state of Samadhi. Practicing mindfulness of the Dharma will ultimately lead to Nirvana, and this is called mindfulness of the Dharma. The third is mindfulness of the Sangha. The so-called 'Sangha' refers to the disciples of the Tathagata who have attained the unconditioned Dharma and can provide a field of merit for the world. What is a field of merit? It includes practitioners who are on the path to becoming a Srotapanna, those who have already attained Srotapanna, those who are on the path to becoming a Sakadagami, those who have already attained Sakadagami, those who are on the path to becoming an Anagami, those who have already attained Anagami, those who are on the path to becoming an Arhat, and those who have already attained Arhat. These people are called fields of merit, and they possess the precepts, concentration, wisdom, liberation, and the knowledge of liberation. One should respectfully join their palms and pay homage to them. Because of mindfulness of the Sangha, they can understand the Dharma and its true meaning; by being close to the Sangha, joy will arise in their hearts. Because of joy, they will feel happiness. Because of happiness, the mind will enter into Samadhi. Because of entering Samadhi, their minds will treat those they hate and love equally, without greed, hatred, or ignorance, and their hearts will be filled with purity and integrity, dwelling in the stream of the Dharma, and entering a state of Samadhi. Practicing mindfulness of the Sangha will ultimately lead to Nirvana, and this is called mindfulness of the Sangha. How does one practice mindfulness of the precepts? The so-called precepts refer to those that are not broken, not incomplete, not mixed, without defilement, free from fear, not stolen, pure, and possessing good conduct. When one remembers these precepts, they can be free from greed, hatred, ignorance, and wrong views. Because they are free from these evils, they can understand the Dharma and its true meaning; by being close to the precepts, joy will arise in their hearts. Because of joy, they will feel happiness. Because of happiness, the mind will enter into Samadhi.
。以得定故，于怨憎所，其心平等，清凈質直，住法流水，入于定心。修念戒想，是名念戒。云何念施？念己所施，獲得善利，一切世間為慳嫉所覆，我於今者得離如是慳貪之垢，住舍心中，於一切物，心無吝惜，持用佈施。既佈施已，我心應喜。猶如大祠，分己財物，舍與他人。若能如是修施心者，于現世中，得法得義，得親近施，無有貪慾、瞋恚、愚癡，唯有清凈質直之心，應生歡喜。以歡喜故，身得快樂。身快樂故，其心得定。以心定故，于怨憎所，心無高下，住法流水，入于定心。修念施想，是名念施。云何念天？所謂四天王、三十三天、炎摩天、兜率天、化樂天、他化自在天，此諸天等，若當信心、因緣力故，生彼天者，我亦有信、戒、施、聞、慧，亦復如是。以此功德，生天上者，我亦具有如是功德，當生彼天。念如斯天，以念天故，離於貪慾、瞋恚、愚癡，唯有清凈質直之心，于現世中，得法得義，得親近天，心生歡喜。心歡喜故，身得快樂。得快樂故，其心得定。心得定故，于怨憎所，心無高下，住法流水，入于定心。修念天想，是名念天。
「摩訶男！若有比丘住于學地，所作未辦，常欲進求阿羅漢果，入于涅槃，應當至心修是六念
現代漢語譯本：因為有了禪定的緣故，對於怨恨憎惡的人，他的心也能平等對待，清凈正直，安住於法流之中，進入禪定之心。修習憶念戒律的觀想，這稱為憶念戒律。什麼是憶念佈施呢？憶念自己所施捨的，獲得了善的利益，一切世間都被慳吝嫉妒所覆蓋，我如今能夠脫離這樣的慳貪污垢，安住在舍心中，對於一切事物，心中沒有吝惜，拿來佈施。佈施之後，我的心應該感到歡喜。就像大型祭祀一樣，把自己的財物分給他人。如果能夠這樣修習佈施之心，在現世中，就能獲得佛法和義理，能夠親近佈施，沒有貪慾、嗔恚、愚癡，只有清凈正直的心，應該生起歡喜。因為歡喜的緣故，身體感到快樂。身體快樂的緣故，他的心就能安定。因為心安定的緣故，對於怨恨憎惡的人，心中沒有高低之分，安住於法流之中，進入禪定之心。修習憶念佈施的觀想，這稱為憶念佈施。什麼是憶念天呢？就是指四天王天、三十三天、焰摩天、兜率天、化樂天、他化自在天，這些天人，如果因為信心和因緣的力量，而生到那些天界，我也有信心、戒律、佈施、聞法、智慧，也像他們一樣。憑藉這些功德，能夠生到天上的，我也具有這樣的功德，應當生到那些天界。憶念這些天人，因為憶念天人的緣故，就能遠離貪慾、嗔恚、愚癡，只有清凈正直的心，在現世中，就能獲得佛法和義理，能夠親近天人，心中生起歡喜。心中歡喜的緣故，身體感到快樂。身體快樂的緣故，他的心就能安定。因為心安定的緣故，對於怨恨憎惡的人，心中沒有高低之分，安住於法流之中，進入禪定之心。修習憶念天人的觀想，這稱為憶念天人。 摩訶男！如果有比丘安住在學習的階段，所要做的事情還沒有完成，常常想要追求阿羅漢的果位，進入涅槃，應當至誠地修習這六種憶念。
English version: Because of having attained samadhi, towards those who are resented and hated, his mind can also be equal, pure and upright, abiding in the flow of Dharma, entering the mind of samadhi. Cultivating the contemplation of mindfulness of precepts, this is called mindfulness of precepts. What is mindfulness of giving? It is to remember one's own giving, having obtained good benefits, all the world is covered by stinginess and jealousy, I am now able to be free from such defilements of stinginess and greed, abiding in the mind of equanimity, towards all things, in the mind there is no stinginess, taking them to give. After giving, my mind should feel joy. Just like a large sacrifice, dividing one's own wealth and giving it to others. If one can cultivate the mind of giving in this way, in this present life, one can obtain the Dharma and its meaning, be able to be close to giving, without greed, hatred, and ignorance, only with a pure and upright mind, one should give rise to joy. Because of joy, the body feels happiness. Because the body is happy, his mind can be settled. Because the mind is settled, towards those who are resented and hated, in the mind there is no high or low, abiding in the flow of Dharma, entering the mind of samadhi. Cultivating the contemplation of mindfulness of giving, this is called mindfulness of giving. What is mindfulness of the devas? It refers to the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, and the Paranirmitavasavartin Heaven. If these devas, because of the power of faith and conditions, are born in those heavens, I also have faith, precepts, giving, hearing the Dharma, and wisdom, just like them. With these merits, those who can be born in the heavens, I also have such merits, and should be born in those heavens. Remembering these devas, because of remembering the devas, one can be free from greed, hatred, and ignorance, only with a pure and upright mind, in this present life, one can obtain the Dharma and its meaning, be able to be close to the devas, and joy arises in the mind. Because of joy in the mind, the body feels happiness. Because the body is happy, his mind can be settled. Because the mind is settled, towards those who are resented and hated, in the mind there is no high or low, abiding in the flow of Dharma, entering the mind of samadhi. Cultivating the contemplation of mindfulness of the devas, this is called mindfulness of the devas. Mahānāma! If there is a bhikkhu who abides in the stage of learning, what needs to be done has not yet been completed, and who constantly desires to seek the fruit of Arhatship and enter Nirvana, he should sincerely cultivate these six mindfulnesses.
。以能修習斯六念故，盡諸有漏，心得解脫，慧得解脫，于現在世，獲其證果。即得證已，作是唱言：『我生已盡，梵行已立，所作已辦，不受後有。』」
時摩訶男及諸比丘聞佛所說，歡喜奉行。
（一五七）
爾時，世尊在迦毗羅衛國尼拘陀林夏坐安居。爾時，眾多比丘于夏欲末，在講堂中，為佛縫衣。諸比丘等縫衣已訖，作是思惟：「我等於今，縫衣已竟，當逐佛遊行。」時，釋摩男聞諸比丘縫衣已訖，欲隨佛遊行，聞斯語已，即往佛所，稽首禮足，在一面坐，而白佛言：「世尊！我今身心甚為重鈍，迷於諸方，雖復聽法，心不甘樂。所以者何？我聞諸比丘等，縫衣已竟，當隨佛遊行，即生念言：『何時當復還見世尊，及以修心諸比丘等？』」
佛告之曰：「我及比丘雖去余處，汝若恒欲見於如來及比丘者，應以法眼至心觀察，常修五事。何等為五？所謂以具信故，能隨順教，非是無信，能隨順教。持凈戒故，能隨順教，非是毀禁能順教也。以多聞故，能隨順教，非以少聞能隨順教。非以慳吝能行佈施，以舍心故，能行佈施。非以愚癡能修智慧，以慧心故，能識法相。是故摩訶男！若欲見佛及比丘者，恒應修習如是五事，並六念法，若如是者，我及比丘便常在前
現代漢語譯本：如果能夠修習這六種憶念，就能斷除一切煩惱，使心得到解脫，智慧得到解脫，在今生就能獲得證果。一旦證得果位，就會這樣宣告：『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，不再有來世的輪迴。』 當時，摩訶男和眾比丘聽了佛陀的教誨，都歡喜地接受並奉行。 （一五七） 那時，世尊在迦毗羅衛國的尼拘陀林中安居過夏。當時，許多比丘在夏季快結束時，在講堂里為佛陀縫製衣服。比丘們縫完衣服后，心想：『我們現在縫衣已經結束，應該跟隨佛陀了。』當時，釋摩男聽到比丘們縫完衣服，準備跟隨佛陀，聽到這話后，就來到佛陀那裡，頂禮佛足，在一旁坐下，對佛陀說：『世尊！我現在身心感到非常沉重遲鈍，對方向感到迷茫，即使聽聞佛法，心裡也不感到快樂。這是為什麼呢？我聽到比丘們縫完衣服，準備跟隨佛陀，就想到：『什麼時候才能再次見到世尊，以及那些修行的比丘們呢？』 佛陀告訴他說：『我和比丘們即使去了別的地方，如果你想經常見到如來和比丘們，就應該用智慧的眼睛至誠地觀察，經常修習五件事。哪五件事呢？就是因為具有信心，所以能夠順從教導，而不是沒有信心，卻能順從教導。因為持守清凈的戒律，所以能夠順從教導，而不是毀壞戒律，卻能順從教導。因為博學多聞，所以能夠順從教導，而不是少聞寡見，卻能順從教導。不是因為吝嗇而行佈施，而是因為有捨棄的心，所以能夠行佈施。不是因為愚癡而修習智慧，而是因為有智慧的心，所以能夠認識法的真相。所以，摩訶男！如果想見到佛陀和比丘們，就應該經常修習這五件事，以及六種憶念法。如果這樣做，我和比丘們就常常在你面前。』
English version: 'By cultivating these six recollections, one can exhaust all defilements, achieve liberation of mind and liberation through wisdom, and attain the fruit of realization in this very life. Having attained this, one will proclaim: 『My birth is exhausted, the holy life is established, what had to be done is done, there is no more future existence.』' At that time, Mahānāma and the monks, having heard what the Buddha had said, joyfully accepted and practiced it. (One hundred and fifty-seven) At that time, the World-Honored One was dwelling in the Banyan Grove of Kapilavastu, observing the summer retreat. At that time, many monks, near the end of the summer, were sewing robes for the Buddha in the assembly hall. After the monks had finished sewing the robes, they thought: 『Now that we have finished sewing the robes, we should follow the Buddha.』 At that time, Śākya Mahānāma heard that the monks had finished sewing the robes and were about to follow the Buddha. Upon hearing this, he went to the Buddha, bowed at his feet, sat to one side, and said to the Buddha: 『World-Honored One! My body and mind feel very heavy and dull, I am confused about directions, and even when I hear the Dharma, my heart does not find joy. Why is this? When I heard that the monks had finished sewing the robes and were about to follow the Buddha, I thought: 『When will I be able to see the World-Honored One again, and the monks who are cultivating their minds?』' The Buddha said to him: 『Even if I and the monks go elsewhere, if you always wish to see the Tathāgata and the monks, you should observe with the eye of wisdom and with sincerity, and constantly cultivate five things. What are the five? They are: because of having faith, one can follow the teachings, not because of having no faith, one can follow the teachings. Because of upholding pure precepts, one can follow the teachings, not because of breaking precepts, one can follow the teachings. Because of being learned, one can follow the teachings, not because of being unlearned, one can follow the teachings. Not because of being stingy does one practice giving, but because of having a giving heart, one can practice giving. Not because of ignorance does one cultivate wisdom, but because of having a wise heart, one can recognize the true nature of the Dharma. Therefore, Mahānāma! If you wish to see the Buddha and the monks, you should constantly cultivate these five things, as well as the six recollections. If you do so, I and the monks will always be before you.』
。所謂僧者，名為和合。」
時摩訶男聞佛所說，歡喜禮足而去。
（一五八）
如是我聞：
一時，佛在迦毗羅衛國尼拘陀園林中。爾時，摩訶男釋往詣佛所，頂禮佛足，在一面坐，白佛言：「世尊！如我解佛所說之義，獲定心故，而得解脫。若如是者，為先得定后解脫耶？為先解脫后得定耶？定與解脫為俱時耶？所未曾得，所未曾行，過去未來所未曾生，現在亦無。」爾時，世尊嘿然不答，第二第三亦如是問，如來嘿然，悉皆不答。
時尊者阿難侍如來側，以扇扇佛。於時阿難作是念：「今釋摩訶男以此甚深之義咨問世尊，世尊今者，所患始除，氣力尚微，未堪說法，我當爲彼略說少法，令其還去。」時尊者阿難作是念已，即語釋摩男：「如來所說，說于學戒，亦說于彼無學之戒。說于學定，亦說于彼無學之定。說于學慧，亦說于彼無學之慧。說學解脫，亦說于彼無學解脫。」
時，摩訶男白阿難言：「云何如來說于學戒及無學戒，學定、無學定，學慧、無學慧，學解脫、無學解脫？」
阿難言：「如來聖眾住戒持波羅提木叉，具足威儀，行所行處，于小罪中，心生大怖，具持禁戒，是則名為持戒具足
現代漢語譯本：所謂僧人，名為和合。' 當時，摩訶男聽聞佛陀所說，歡喜地行禮后離去。 （一五八） 我是這樣聽說的： 一時，佛陀在迦毗羅衛國的尼拘陀園林中。當時，釋迦族的摩訶男前往佛陀所在之處，頂禮佛足，在一旁坐下，對佛陀說：『世尊！依我理解佛陀所說的意義，因為獲得禪定，所以得到解脫。如果這樣，是先得禪定后解脫呢？還是先解脫后得禪定呢？禪定與解脫是同時發生的嗎？那些未曾得到、未曾修行、過去未來未曾產生的事物，現在也沒有。』當時，世尊沉默不語，沒有回答。他第二次、第三次這樣問，如來都沉默不語，沒有回答。 當時，尊者阿難在如來身旁侍奉，用扇子為佛陀扇風。這時，阿難心想：『現在釋迦族的摩訶男用如此深奧的道理請教世尊，世尊剛從病中恢復，氣力還很微弱，不適合說法，我應當為他略說一些法，讓他回去。』當時，尊者阿難這樣想后，就對釋迦族的摩訶男說：『如來所說，說了有學之戒，也說了無學之戒。說了有學之定，也說了無學之定。說了有學之慧，也說了無學之慧。說了有學解脫，也說了無學解脫。』 當時，摩訶男對阿難說：『如何理解如來說的有學戒和無學戒，有學定、無學定，有學慧、無學慧，有學解脫、無學解脫呢？』 阿難說：『如來的聖眾安住于戒律，持守波羅提木叉，具足威儀，行於應行之處，對於小罪，心中生起大怖畏，具足持守禁戒，這稱為持戒具足。'
English version: 'The so-called Sangha is named harmony.' At that time, Mahanama, having heard what the Buddha said, joyfully paid his respects and departed. (One hundred and fifty-eight) Thus have I heard: At one time, the Buddha was in the Nigrodha Park in Kapilavastu. At that time, Mahanama of the Sakyas went to where the Buddha was, bowed at his feet, sat to one side, and said to the Buddha: 'Venerable Sir, as I understand the meaning of what the Buddha has said, because of obtaining concentration, one attains liberation. If this is so, is it that one first obtains concentration and then liberation? Or is it that one first attains liberation and then concentration? Are concentration and liberation simultaneous? Those things that have not been obtained, not been practiced, not arisen in the past or future, do not exist now either.' At that time, the World-Honored One remained silent and did not answer. He asked the same question a second and third time, and the Tathagata remained silent and did not answer. At that time, the Venerable Ananda was attending to the Tathagata, fanning the Buddha with a fan. Then Ananda thought: 'Now Mahanama of the Sakyas is asking the World-Honored One about such profound meaning. The World-Honored One has just recovered from illness, and his strength is still weak, not suitable for teaching. I should briefly explain some Dharma for him, so that he may return.' Then, having thought this, the Venerable Ananda said to Mahanama of the Sakyas: 'What the Tathagata has spoken of, he has spoken of the precepts of the learner, and also of the precepts of the non-learner. He has spoken of the concentration of the learner, and also of the concentration of the non-learner. He has spoken of the wisdom of the learner, and also of the wisdom of the non-learner. He has spoken of the liberation of the learner, and also of the liberation of the non-learner.' At that time, Mahanama said to Ananda: 'How does the Tathagata speak of the precepts of the learner and the precepts of the non-learner, the concentration of the learner and the concentration of the non-learner, the wisdom of the learner and the wisdom of the non-learner, the liberation of the learner and the liberation of the non-learner?' Ananda said: 'The holy assembly of the Tathagata abides in the precepts, upholds the Pratimoksha, is complete in deportment, acts in the proper places, and in regard to small offenses, their minds generate great fear, and they fully uphold the precepts. This is called being complete in upholding the precepts.'
。厭于欲惡及諸不善，離生喜樂，入于初禪，乃至入第四禪，是名為禪。如實知苦，如實知苦集，如實知苦滅，如實知苦滅道，如是知見，斷五下分結，身見、戒取、疑、欲愛、瞋恚。彼斷五下分結，便得化生，即于彼處，而得涅槃，名阿那含，更不還來至此欲界，是則名為學戒、學定、學慧、解脫。複次，更于異時，盡諸有漏，得於無漏，心得解脫，慧得解脫，現法取證，逮得無生，自知生死已盡，梵行已立，所作已辦，不復受有。當於爾時，得無學戒、無學定、無學慧、無學解脫。摩訶男！以是緣故，佛說于學及以無學。」時摩訶男聞其所說，歡喜頂禮而去。
時摩訶男既去不遠，佛告阿難：「此迦毗羅衛國諸比丘等，頗共諸釋講論如是深遠義不？」阿難白佛：「此迦毗羅衛諸比丘等，每與諸釋共論如是甚深之義。」
佛告阿難：「迦毗羅衛比丘與諸釋等，獲大善利，能解如是聖賢慧眼。」
諸比丘聞佛所說，歡喜奉行。
（一五九）
如是我聞：
一時，佛在迦毗羅衛國尼俱陀園林中。時粗手釋往詣摩訶男所，語摩訶男言：「如來說須陀洹，有幾不壞信？」
摩訶男釋答言：「如來所說須陀洹人，有四支不壞信
現代漢語譯本：厭倦慾望和邪惡，遠離這些而產生喜悅和快樂，進入初禪，乃至進入第四禪，這稱為禪定。如實地瞭解痛苦，如實地瞭解痛苦的根源，如實地瞭解痛苦的止息，如實地瞭解通往痛苦止息的道路，像這樣認知和理解，就能斷除五種下分結：身見、戒禁取、懷疑、欲愛和嗔恨。斷除這五種下分結后，便能化生，並在那裡證得涅槃，稱為阿那含，不再回到這個欲界。這稱為學習戒律、學習禪定、學習智慧和解脫。進一步，在其他時候，當所有有漏的煩惱都斷盡，獲得無漏的智慧，心得到解脫，智慧得到解脫，在今生就證得，達到無生，自己知道生死已經結束，清凈的修行已經建立，該做的已經完成，不再受輪迴。那時，就獲得無學的戒律、無學的禪定、無學的智慧和無學的解脫。摩訶男啊！因為這個緣故，佛陀才說有學習和無學兩種境界。』當時，摩訶男聽了佛陀所說，歡喜地頂禮后離開了。 摩訶男離開不久，佛陀告訴阿難：『迦毗羅衛國的這些比丘們，是否和釋迦族人一起討論如此深奧的道理？』阿難回答佛陀：『迦毗羅衛的這些比丘們，經常和釋迦族人一起討論如此深奧的道理。』 佛陀告訴阿難：『迦毗羅衛的比丘們和釋迦族人，獲得了巨大的利益，能夠理解如此聖賢的智慧之眼。』 眾比丘聽了佛陀所說，歡喜地奉行。 （一五九） 如是我聞： 一時，佛陀在迦毗羅衛國的尼拘陀園林中。當時，粗手釋去拜訪摩訶男，對摩訶男說：『佛陀說須陀洹，有幾種不壞的信心？』 摩訶男回答說：『佛陀所說的須陀洹人，有四種不壞的信心。』
English version: Being weary of desires and evils, and having detached from them, joy and happiness arise, entering the first dhyana, and even entering the fourth dhyana, this is called dhyana. Truly knowing suffering, truly knowing the origin of suffering, truly knowing the cessation of suffering, truly knowing the path to the cessation of suffering, with such knowledge and understanding, one can break the five lower fetters: self-view, attachment to rites and rituals, doubt, sensual desire, and hatred. Having broken these five lower fetters, one is reborn by transformation and attains Nirvana there, called an Anagami, and will not return to this realm of desire. This is called learning morality, learning concentration, learning wisdom, and liberation. Furthermore, at another time, when all defilements are exhausted, one attains the undefiled, the mind is liberated, wisdom is liberated, one realizes it in this life, attains the uncreated, and knows for oneself that birth and death are finished, the holy life is established, what had to be done is done, and there is no more rebirth. At that time, one attains the morality of the non-learner, the concentration of the non-learner, the wisdom of the non-learner, and the liberation of the non-learner. O Mahanama! For this reason, the Buddha speaks of both learning and non-learning.』 Then Mahanama, having heard what the Buddha said, rejoiced, bowed, and departed. Not long after Mahanama left, the Buddha said to Ananda, 『Do these monks of Kapilavastu discuss such profound teachings with the Sakyas?』 Ananda replied to the Buddha, 『These monks of Kapilavastu often discuss such profound teachings with the Sakyas.』 The Buddha said to Ananda, 『The monks of Kapilavastu and the Sakyas have gained great benefit, being able to understand such a noble and wise eye.』 The monks, having heard what the Buddha said, rejoiced and practiced accordingly. (159) Thus have I heard: At one time, the Buddha was in the Nigrodha Park in Kapilavastu. At that time, the Sakya named 'Rough Hand' went to visit Mahanama and said to Mahanama, 『The Buddha speaks of a Stream-enterer, how many indestructible faiths does he have?』 Mahanama replied, 『The Stream-enterer spoken of by the Buddha has four indestructible faiths.』
。所謂于佛不壞信，於法不壞信，于僧不壞信，聖所授戒得不壞信。」
粗手釋言：「汝今不應說言，如來說四不壞信。所以者何？如來唯說三不壞信，所謂於三寶所，得不壞信。」第二第三亦作是說，摩訶男亦作是答：「汝莫說言三不壞信，如是◎如來實說四不壞信。」二人紛紜，各競所見，不能得定，往詣佛所，頂禮佛足，在一面坐，請決所疑。
時，摩訶男白佛言：「世尊！彼粗手釋來至我所，作是言：『如來為說幾不壞信？』我即答言：『如來說於四不壞信，所謂三寶、聖所授戒。』粗手釋言：『如來唯說三不壞信，云何言四？所謂三寶。』第二第三亦作是說，第二第三我亦答言：『如來說四，實不說三。』彼之所說，我不能解。我之所說，彼亦不解。」
時，粗手釋即從坐起，白佛言：「世尊！假設佛不教我，僧不教我，比丘尼、優婆塞、優婆夷、若天、若魔、若梵，此諸人等，都不教我，向于佛者，我亦一心迴向于佛，法僧亦然。」
佛告摩訶男言：「粗手釋作如是語，◎汝云何答？」
摩訶男白佛言：「世尊！若如是者，我更無答。異於佛法，更無善處。離於佛法，更無真處。無異處善，無異處真
現代漢語譯本：所謂對佛陀有不可動搖的信心，對佛法有不可動搖的信心，對僧團有不可動搖的信心，以及對聖者所傳授的戒律有不可動搖的信心。 粗手釋說：『你現在不應該說如來說了四種不壞的信心。為什麼呢？如來只說了三種不壞的信心，就是對三寶的不可動搖的信心。』第二個人和第三個人也這樣說，摩訶男也這樣回答：『你不要說三種不壞的信心，如來確實說了四種不壞的信心。』兩個人爭論不休，各執己見，無法確定，於是前往佛陀那裡，頂禮佛足，在一旁坐下，請求佛陀解答他們的疑惑。 當時，摩訶男對佛陀說：『世尊！那個粗手釋來到我這裡，說：『如來說了幾種不壞的信心？』我回答說：『如來說了四種不壞的信心，就是對三寶和聖者所傳授的戒律的信心。』粗手釋說：『如來只說了三種不壞的信心，怎麼說是四種呢？就是對三寶的信心。』第二個人和第三個人也這樣說，第二個人和第三個人我也回答說：『如來說了四種，確實沒說三種。』他們說的話，我不能理解。我說的話，他們也不能理解。』 當時，粗手釋立刻從座位上站起來，對佛陀說：『世尊！假設佛陀不教導我，僧團不教導我，比丘尼、優婆塞、優婆夷，或者天、魔、梵等這些人，都不教導我，對於佛陀，我也會一心歸向佛陀，對於佛法和僧團也是如此。』 佛陀告訴摩訶男說：『粗手釋說了這樣的話，你如何回答？』 摩訶男對佛陀說：『世尊！如果這樣的話，我無話可說。除了佛法，沒有更好的地方。離開佛法，沒有真實的地方。沒有其他地方是好的，沒有其他地方是真實的。』
English version: The so-called unwavering faith in the Buddha, unwavering faith in the Dharma, unwavering faith in the Sangha, and unwavering faith in the precepts taught by the noble ones. Crude-Handed Interpreter said: 'You should not now say that the Tathagata spoke of four kinds of indestructible faith. Why is that? The Tathagata only spoke of three kinds of indestructible faith, that is, unwavering faith in the Three Jewels.' The second and third also said this, and Mahanama also replied: 'You should not say three kinds of indestructible faith, the Tathagata indeed spoke of four kinds of indestructible faith.' The two argued endlessly, each holding their own view, unable to reach a conclusion, so they went to the Buddha, bowed at his feet, sat to one side, and asked the Buddha to resolve their doubts. At that time, Mahanama said to the Buddha: 'Venerable One! That Crude-Handed Interpreter came to me and said: 'How many kinds of indestructible faith did the Tathagata speak of?' I replied: 'The Tathagata spoke of four kinds of indestructible faith, that is, faith in the Three Jewels and the precepts taught by the noble ones.' Crude-Handed Interpreter said: 'The Tathagata only spoke of three kinds of indestructible faith, how can you say four? That is, faith in the Three Jewels.' The second and third also said this, and to the second and third I also replied: 'The Tathagata spoke of four, and indeed did not speak of three.' What they said, I cannot understand. What I said, they also cannot understand.' At that time, Crude-Handed Interpreter immediately rose from his seat and said to the Buddha: 'Venerable One! Suppose the Buddha does not teach me, the Sangha does not teach me, the bhikkhunis, the upasakas, the upasikas, or the devas, maras, or brahmas, all these people do not teach me, towards the Buddha, I will also wholeheartedly turn towards the Buddha, and the same is true for the Dharma and the Sangha.' The Buddha said to Mahanama: 'Crude-Handed Interpreter has said these words, how do you answer?' Mahanama said to the Buddha: 'Venerable One! If that is the case, I have nothing more to say. Apart from the Buddha's teachings, there is no better place. Apart from the Buddha's teachings, there is no true place. There is no other place that is good, and no other place that is true.'
。」
佛復告摩訶男：「汝從今日，應如是解，具足四事，名不壞信，所謂于佛、法、僧、聖所念戒。粗手釋以不解故，作如是語，即聞佛說，即得解了。」
時摩訶男及粗手釋聞佛所說，歡喜頂禮而去。
（一六〇）
爾時，佛在迦毗羅衛國尼俱陀園林中。當爾之時，彼國諸釋集講論處，既集坐已，于其中間，各共談論，語摩訶男言：「無有前後，汝意謂誰以為后耶？粗手釋者，如來記彼得須陀洹，於人天中七生七死，得盡苦際。彼粗手釋毀犯禁戒，飲彼酒漿，佛尚記言得須陀洹。若如是者，有何前後？」復語摩訶男言：「汝可往詣於世尊所，問如斯義。」
時摩訶男釋尋如其言，即往佛所，頂禮佛足，在一面坐。白佛言：「世尊！迦毗羅釋集講論處，于其中間作如是論，語我言：『誰為前後？時粗手釋其命已終，如來記彼得須陀洹，於人天中七生七死，得盡苦際。彼粗手釋毀犯禁戒，飲放逸漿，若記彼得須陀洹，當知是即無有前後。』」
佛告之曰：「皆稱我為善逝，世尊作是語者，亦名善逝。稱善逝故，生善逝心，賢聖弟子生正直見，稱言善逝
現代漢語譯本 佛陀又告訴摩訶男：『你從今天起，應當這樣理解，具備四種條件，稱為不壞的信心，即是對佛、法、僧、聖所持戒律的信念。粗手釋因為不理解，所以說了那樣的話，一聽佛陀解說，立刻就明白了。』 當時，摩訶男和粗手釋聽了佛陀所說，歡喜地頂禮佛陀后離開了。
（一六〇）
那時，佛陀在迦毗羅衛國的尼俱陀園林中。當時，該國的釋迦族人聚集在講論的地方，坐定后，他們互相談論，對摩訶男說：『沒有先後之分，你認為誰是落後的呢？粗手釋，如來記說他證得須陀洹果，在人天之中經歷七次生死，就能徹底解脫痛苦。那個粗手釋毀犯戒律，飲酒，佛陀還記說他證得須陀洹果。如果這樣，那還有什麼先後之分呢？』他們又對摩訶男說：『你可以去請教世尊，問問這個道理。』 當時，摩訶男釋迦族人聽了他們的話，就去拜見佛陀，頂禮佛足后，在一旁坐下。他告訴佛陀：『世尊！迦毗羅釋迦族人聚集在講論的地方，他們之間這樣議論，對我說：『誰是落後的？當時粗手釋已經去世，如來記說他證得須陀洹果，在人天之中經歷七次生死，就能徹底解脫痛苦。那個粗手釋毀犯戒律，飲酒，如果記說他證得須陀洹果，那就可以知道這是沒有先後之分的。』 佛陀告訴他：『都稱我為善逝，世尊說這樣的話，也稱為善逝。因為稱善逝，所以生起善逝之心，賢聖弟子生起正直的見解，稱說善逝
English version The Buddha then told Mahanama, 'From today onwards, you should understand it this way. Having four qualities is called unshakeable faith, namely faith in the Buddha, the Dharma, the Sangha, and the precepts cherished by the noble ones. The coarse-handed Shakyas spoke that way because they did not understand. Upon hearing the Buddha's explanation, they immediately understood.' At that time, Mahanama and the coarse-handed Shakyas, having heard what the Buddha said, joyfully bowed to the Buddha and departed.
(160)
At that time, the Buddha was in the Nigrodha Park in Kapilavastu. At that time, the Shakyas of that country gathered at the discussion place. Once seated, they discussed among themselves, saying to Mahanama, 'There is no before or after. Who do you think is behind? The coarse-handed Shakya, the Tathagata has declared that he has attained Srotapanna, and after seven births and deaths among humans and gods, he will reach the end of suffering. That coarse-handed Shakya violated the precepts and drank alcohol, yet the Buddha still declared that he had attained Srotapanna. If that is the case, what is the meaning of before and after?' They then said to Mahanama, 'You can go to the World Honored One and ask about this meaning.' At that time, Mahanama Shakya, following their words, went to the Buddha, bowed at his feet, and sat to one side. He said to the Buddha, 'World Honored One! The Shakyas of Kapilavastu gathered at the discussion place, and among themselves, they discussed this, saying to me: 'Who is behind? At that time, the coarse-handed Shakya had already passed away, and the Tathagata declared that he had attained Srotapanna, and after seven births and deaths among humans and gods, he will reach the end of suffering. That coarse-handed Shakya violated the precepts and drank alcohol. If he is declared to have attained Srotapanna, then it can be known that there is no before or after.' The Buddha told him, 'All call me the Well-Gone One. When the World Honored One speaks like this, it is also called the Well-Gone One. Because of calling the Well-Gone One, the mind of the Well-Gone One arises, and the noble disciples give rise to right view, calling the Well-Gone One.'
。複次，摩訶男！如來弟子一向歸佛，亦復歸依法僧三寶，得疾智、利智、厭離智、道智，不墮地獄、餓鬼、畜生，及余惡趣，得八解脫，獲于身證，具八解脫，住于具戒，以智慧見，盡于諸漏，是則名為得俱解脫阿羅漢也。複次，摩訶男！賢聖弟子，亦如上說，慧解脫阿羅漢不得八解脫。複次，摩訶男！一向歸佛，余如上說，身證阿那含，成就八解脫，未盡諸漏。複次，摩訶男！一向歸佛，余如上說，不墮地獄、餓鬼、畜生，不墮惡趣。如來教法，彼隨順不逆，是名見到。複次，摩訶男！賢聖弟子一向歸依佛。余如上說。佛所教法，彼隨順解脫，是名信解脫。複次，摩訶男！若信佛語，欣尚玩習，忍樂五法，所謂信、精進、念、定、慧，是名賢聖弟子不墮三塗，是名堅法。複次，賢聖弟子信受佛語，然有限量，忍樂五法，如上所說，是名賢聖弟子不墮三塗，是名堅信。摩訶男！我今若說娑羅樹林能解義味，無有是處。假使解義，我亦記彼得須陀洹。以是義故，粗手釋我當不記彼釋得須陀洹。所以者何？彼粗手釋不犯性重，犯于遮戒，臨命終時，悔責所作。以悔責故，戒得完具，得須陀洹。人少有所犯，悔責完具，何故不記彼粗手釋得須陀洹？」
摩訶男釋聞佛所說，歡喜頂禮而去
現代漢語譯本：再者，摩訶男！如來的弟子一心歸順佛，也歸順佛法僧三寶，獲得快速的智慧、敏銳的智慧、厭離的智慧、通向解脫的智慧，不墮入地獄、餓鬼、畜生，以及其他惡道，獲得八種解脫，親身證悟，具備八種解脫，安住于持戒，以智慧洞見，斷盡一切煩惱，這被稱為獲得俱解脫的阿羅漢。再者，摩訶男！賢聖弟子，也如上面所說，慧解脫的阿羅漢沒有獲得八種解脫。再者，摩訶男！一心歸順佛，其餘如上面所說，親身證悟的阿那含，成就八種解脫，但沒有斷盡一切煩惱。再者，摩訶男！一心歸順佛，其餘如上面所說，不墮入地獄、餓鬼、畜生，不墮入惡道。如來教導的佛法，他隨順而不違逆，這稱為見到。再者，摩訶男！賢聖弟子一心歸順佛。其餘如上面所說。佛所教導的佛法，他隨順而解脫，這稱為信解脫。再者，摩訶男！如果相信佛的教誨，欣喜地學習，忍受並樂於五種修行方法，即信、精進、念、定、慧，這稱為賢聖弟子不墮入三惡道，這稱為堅固的法。再者，賢聖弟子信受佛的教誨，雖然有**，忍受並樂於五種修行方法，如上面所說，這稱為賢聖弟子不墮入三惡道，這稱為堅固的信心。摩訶男！我現在如果說娑羅樹林能夠理解佛法的意義，這是不可能的。即使理解了佛法的意義，我也會記述他獲得須陀洹果。因為這個原因，粗略地解釋佛法的人，我不應該記述他解釋佛法而獲得須陀洹果。為什麼呢？因為他粗略地解釋佛法沒有犯根本的戒律，只是犯了遮戒，臨終時，會懺悔自己所犯的錯誤。因為懺悔的緣故，戒律得以圓滿，從而獲得須陀洹果。一個人如果犯了小錯，通過懺悔得以圓滿，為什麼不記述他粗略地解釋佛法而獲得須陀洹果呢？』 摩訶男聽聞佛所說，歡喜地頂禮佛，然後離開了。
English version: Furthermore, Mahanama! A disciple of the Tathagata, who is solely devoted to the Buddha, and also takes refuge in the Triple Gem of the Dharma and the Sangha, obtains quick wisdom, sharp wisdom, wisdom of detachment, and wisdom of the path. He does not fall into hell, the realm of hungry ghosts, the animal realm, or other evil destinies. He attains the eight liberations, realizes them through his own body, possesses the eight liberations, abides in moral conduct, and through wisdom, sees the end of all defilements. This is called an Arhat who has attained both liberations. Furthermore, Mahanama! A noble disciple, as described above, an Arhat who is liberated through wisdom does not attain the eight liberations. Furthermore, Mahanama! One who is solely devoted to the Buddha, as described above, a Sakadagami who has realized it through his own body, attains the eight liberations, but has not ended all defilements. Furthermore, Mahanama! One who is solely devoted to the Buddha, as described above, does not fall into hell, the realm of hungry ghosts, the animal realm, or evil destinies. He follows the teachings of the Tathagata without opposition; this is called 'seeing'. Furthermore, Mahanama! A noble disciple who is solely devoted to the Buddha, as described above, follows the teachings of the Buddha and is liberated; this is called 'liberation through faith'. Furthermore, Mahanama! If one believes in the words of the Buddha, delights in learning, endures and enjoys the five practices, namely faith, diligence, mindfulness, concentration, and wisdom, this is called a noble disciple who does not fall into the three evil destinies; this is called 'firm Dharma'. Furthermore, a noble disciple who believes in the words of the Buddha, although there are ** , endures and enjoys the five practices, as described above, this is called a noble disciple who does not fall into the three evil destinies; this is called 'firm faith'. Mahanama! If I were to say that a grove of Sal trees could understand the meaning of the Dharma, that would be impossible. Even if they understood the meaning, I would record that they had attained the Srotapanna fruit. For this reason, I should not record that someone who roughly explains the Dharma has attained the Srotapanna fruit through their explanation. Why? Because their rough explanation does not violate the fundamental precepts, but only the prohibitive precepts. At the time of death, they will repent for their actions. Because of their repentance, their precepts will be complete, and they will attain the Srotapanna fruit. If a person commits a small fault and completes it through repentance, why should I not record that they have attained the Srotapanna fruit through their rough explanation of the Dharma?' Mahanama, having heard what the Buddha said, joyfully bowed down to the Buddha and departed.
。
云何優婆塞 得果、一切行 自輕及住處 十一與十二 解脫並舍羅 粗手為第十
別譯雜阿含經卷第八 大正藏第 02 冊 No. 0100 別譯雜阿含經
別譯雜阿含經卷第九(丹本第九卷初準)
失譯人名今附秦錄
（一六一）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，來詣佛所，身光顯照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「不生歡喜園， 終不能得樂。 是三十三天， 名稱滿世間， 常是彼天人， 之所居住處。」
爾時，世尊以偈答曰：
「汝如小嬰愚， 非爾智所及， 如斯之妙法， 乃是羅漢語。 諸行斯無常， 是生滅之法， 其生滅滅已， 寂滅乃為樂。」
天覆以偈贊曰：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一六二）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，來詣佛所，身光顯照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「能捨於家業， 斷諸一切法， 常教授於他， 不名善沙門
現代漢語譯本 『云何優婆塞』，如何成為一個優婆塞，才能獲得果位，並且在一切行為上都符合標準？ 要做到自輕，以及安住于修行之處，這是十一和十二的條件。 解脫和捨棄煩惱，以及粗手（指不精細的行為），這是第十個條件。
《別譯雜阿含經》卷第八 大正藏第02冊 No. 0100 《別譯雜阿含經》
《別譯雜阿含經》卷第九（丹本第九卷初準）
失譯人名，今附秦錄
（一六一）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。當時有一天人，光芒比平時更加明亮，來到佛陀所在之處，身上的光芒照耀整個祇洹精舍，非常明亮，然後退坐在一旁，用偈語說道：
『不在歡喜園中，終究不能得到快樂。 這三十三天，名稱響徹世間， 常常是那些天人，所居住的地方。』
這時，世尊用偈語回答說：
『你像個小嬰兒一樣愚笨，這不是你的智慧所能理解的。 像這樣的微妙之法，乃是羅漢所能理解的。 一切行為都是無常的，是生滅變化的法則， 當生滅都滅盡時，寂滅才是真正的快樂。』
天人又用偈語讚歎說：
『過去曾經見過，婆羅門進入涅槃， 他們厭惡並早已捨棄，能夠度脫世間愛慾。』
這時，這位天人說完這偈語后，歡喜地返回天宮。
（一六二）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。當時有一天人，光芒比平時更加明亮，來到佛陀所在之處，身上的光芒照耀整個祇洹精舍，非常明亮，然後退坐在一旁，用偈語說道：
『能夠捨棄家業，斷除一切法， 常常教導他人，不能稱之為善沙門。』
English version 'How does a lay disciple (Upasaka) achieve fruition and conform to all practices?' To be self-effacing and to dwell in the place of practice, these are the eleventh and twelfth conditions. Liberation and the abandonment of afflictions, as well as coarse actions (referring to unrefined behavior), this is the tenth condition.
The Miscellaneous Agama Sutra, Translated Separately, Volume 8 Taisho Tripitaka Vol. 02, No. 0100, The Miscellaneous Agama Sutra, Translated Separately
The Miscellaneous Agama Sutra, Translated Separately, Volume 9 (Based on the beginning of the 9th volume of the Dan version)
Name of the translator lost, now attached to the Qin record
(161)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, a deva, whose light was exceptionally bright, came to where the Buddha was. The light from his body illuminated the entire Jeta Grove, shining brilliantly. He then sat to one side and spoke in verse:
'One cannot find joy if not in a pleasure garden. The Thirty-three Heavens, their name fills the world, Are the places where those devas often reside.'
Then, the World Honored One replied in verse:
'You are as foolish as a small infant, this is beyond your understanding. Such a subtle Dharma is understood by Arhats. All actions are impermanent, they are the law of arising and ceasing, When arising and ceasing are extinguished, then tranquility is true joy.'
The deva then praised in verse:
'In the past, I have seen Brahmins enter Nirvana, They detested and long ago abandoned, the ability to transcend worldly desires.'
Then, after the deva spoke this verse, he joyfully returned to his heavenly palace.
(162)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, a deva, whose light was exceptionally bright, came to where the Buddha was. The light from his body illuminated the entire Jeta Grove, shining brilliantly. He then sat to one side and spoke in verse:
'One who can abandon family affairs, sever all dharmas, And constantly teach others, cannot be called a good Shramana.'
。」
爾時，世尊以偈答曰：
「夜叉汝當知， 若諸種姓中， 有遭苦難者， 諸有有智人， 不應不愍彼。 善逝以大悲， 安慰而教導， 羅漢法應爾。」
天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久舍離， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一六三）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，來詣佛所，身光顯照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「若有賢善人， 能具修慚愧， 譬如彼良馬， 不為𢤱悷惡。」
爾時，世尊以偈答曰：
「一切世間人， 少能修慚愧， 能遠離諸惡， 猶彼調乘馬。」
天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久舍離， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一六四）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，來詣佛所，身光顯照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「不善知己法， 好欲習他法， 是名睡不寤， 有時必得寤
現代漢語譯本 當時，世尊用偈語回答說： 『夜叉你應當知道，如果各種姓氏中，有人遭遇苦難，那些有智慧的人，不應該不憐憫他們。善逝以大慈悲，安慰並教導他們，羅漢的法理應當如此。』 天人又用偈語讚歎說： 『過去曾經見過，婆羅門進入涅槃，厭惡和恐懼早已捨棄，能夠度脫世間的愛慾。』 當時，這位天人說完這偈語后，歡喜地返回天宮。 （一六三） 我（阿難）是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天人，光芒比平時更加明亮，來到佛陀所在的地方，身上的光芒照耀，遍佈整個祇洹，非常明亮，然後退坐在一旁，用偈語說道： 『如果有人賢善，能夠具備修習慚愧之心，就像那良馬一樣，不會做出悖逆的惡行。』 當時，世尊用偈語回答說： 『世間所有的人，很少能夠修習慚愧之心，能夠遠離各種惡行，就像那被調馴的良馬一樣。』 天人又用偈語讚歎說： 『過去曾經見過，婆羅門進入涅槃，厭惡和恐懼早已捨棄，能夠度脫世間的愛慾。』 當時，這位天人說完這偈語后，歡喜地返回天宮。 （一六四） 我（阿難）是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天人，光芒比平時更加明亮，來到佛陀所在的地方，身上的光芒照耀，遍佈整個祇洹，非常明亮，然後退坐在一旁，用偈語說道： 『不善於瞭解自己的法，卻喜歡學習別人的法，這叫做睡而不醒，有時必定會醒悟。』
English version At that time, the World Honored One replied with a verse: 'O Yaksha, you should know, if among various lineages, there are those who encounter suffering, those who are wise should not fail to have compassion for them. The Well-Gone One, with great compassion, comforts and guides them; the Dharma of an Arhat should be like this.' The Deva then praised with a verse: 'In the past, I have seen Brahmins enter Nirvana, having long abandoned aversion and fear, able to transcend worldly desires.' At that time, this Deva, having spoken this verse, joyfully returned to his palace. (163) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, a Deva, whose light was exceptionally bright, came to where the Buddha was. The light from his body illuminated the entire Jeta Grove, shining brilliantly. He then sat to one side and spoke a verse: 'If there is a virtuous person, who can cultivate a sense of shame and remorse, they are like a good horse, not engaging in rebellious evil.' At that time, the World Honored One replied with a verse: 'Among all people in the world, few can cultivate a sense of shame and remorse, able to stay away from all evils, like a well-trained horse.' The Deva then praised with a verse: 'In the past, I have seen Brahmins enter Nirvana, having long abandoned aversion and fear, able to transcend worldly desires.' At that time, this Deva, having spoken this verse, joyfully returned to his palace. (164) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, a Deva, whose light was exceptionally bright, came to where the Buddha was. The light from his body illuminated the entire Jeta Grove, shining brilliantly. He then sat to one side and spoke a verse: 'Not being good at understanding one's own Dharma, but liking to learn the Dharma of others, this is called sleeping without awakening; sometimes one will surely awaken.'
。」
爾時，世尊以偈答曰：
「既善知己法， 不喜習他教， 漏盡阿羅漢， 棄惡就正法。」
天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久舍離， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一六五）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，來詣佛所，身光顯照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「不善調於法， 依止於異見， 是名睡不寤， 有時或得寤。」
爾時，世尊以偈答曰：
「於法善調順， 不依止邪見， 度愛之彼岸， 佛知已涅槃。」
天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久舍離， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一六六）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，來詣佛所，身光顯照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「比丘得羅漢， 盡諸有漏法， 如是滅結者， 住于最後身。 偽說言是我， 偽說言非我
現代漢語譯本 當時，世尊用偈語回答說： 『既然善於瞭解自己的法，就不喜歡學習其他的教義， 漏盡的阿羅漢，捨棄惡行而遵循正法。』 天人又用偈語讚歎說： 『過去曾經見過，婆羅門進入涅槃， 厭惡恐懼早已捨棄，能夠度脫世間的愛慾。』 當時，這位天人說完這偈語后，歡喜地返回天宮。
（一六五）
我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天人，光芒比平時更加明亮，來到佛陀所在的地方，身上的光芒照耀著整個祇洹，非常明亮，然後坐在一旁，用偈語說道： 『不善於調和佛法，依附於不同的見解， 這就像睡著了沒有醒來，有時或許會醒來。』 當時，世尊用偈語回答說： 『對於佛法善於調和順應，不依附於邪見， 度過愛慾的彼岸，佛陀知道已經涅槃。』 天人又用偈語讚歎說： 『過去曾經見過，婆羅門進入涅槃， 厭惡恐懼早已捨棄，能夠度脫世間的愛慾。』 當時，這位天人說完這偈語后，歡喜地返回天宮。
（一六六）
我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天人，光芒比平時更加明亮，來到佛陀所在的地方，身上的光芒照耀著整個祇洹，非常明亮，然後坐在一旁，用偈語說道： 『比丘證得阿羅漢果，斷盡一切有漏之法， 像這樣滅盡煩惱的人，住在最後的身體。 虛偽地說『是我』，虛偽地說『不是我』
English version At that time, the World Honored One replied with a verse: 'Having well understood one's own Dharma, one does not delight in learning other teachings, An Arhat who has exhausted the outflows, abandons evil and follows the Right Dharma.' The Deva then praised with a verse: 'In the past, I have seen, a Brahmin enter Nirvana, Having long abandoned aversion and fear, able to cross over worldly love.' At that time, this Deva, having spoken this verse, joyfully returned to his palace.
(One hundred and sixty-five)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, a Deva, whose light was exceptionally bright, came to where the Buddha was. The light from his body illuminated the entire Jeta Grove, shining brightly. He then sat to one side and spoke a verse: 'Not skilled in harmonizing the Dharma, relying on different views, This is like being asleep and not awakened, sometimes perhaps one will awaken.' At that time, the World Honored One replied with a verse: 'Skilled in harmonizing and conforming to the Dharma, not relying on wrong views, Having crossed over the shore of love, the Buddha knows he has entered Nirvana.' The Deva then praised with a verse: 'In the past, I have seen, a Brahmin enter Nirvana, Having long abandoned aversion and fear, able to cross over worldly love.' At that time, this Deva, having spoken this verse, joyfully returned to his palace.
(One hundred and sixty-six)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, a Deva, whose light was exceptionally bright, came to where the Buddha was. The light from his body illuminated the entire Jeta Grove, shining brightly. He then sat to one side and spoke a verse: 'A Bhikkhu who has attained Arhatship, has exhausted all outflows, Such a one who has extinguished the fetters, dwells in his last body. Falsely saying 'it is me', falsely saying 'it is not me'
。」
爾時，世尊以偈答曰：
「比丘得羅漢， 盡諸有漏法， 如斯滅結者， 住于最後身。 內心終不著， 我及以非我， 隨順世俗故， 亦說我非我。」
天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久舍離， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一六七）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，羅睺羅阿修羅王手障于月。時月天子極大驚怖，身毛為豎，往詣佛所，頂禮佛足，即說偈言：
「如來大精進， 我今歸命禮， 能於一切處， 悉皆得解脫。 今遭大艱難， 愿作我歸依， 世間之善逝， 應供阿羅漢， 我今來歸依， 如來愍世間， 使彼羅睺羅， 自然放舍我。」
爾時，世尊說偈答曰：
「月處虛空中， 能滅一切闇， 有大光明照， 清白悉明瞭。 月是世明燈， 羅睺應速放。」 羅睺聞偈已， 心中懷戰慄， 流汗如沐浴， 即速放彼月
現代漢語譯本 當時，世尊用偈語回答說： 『比丘證得阿羅漢果，斷盡一切有漏之法，像這樣滅盡煩惱的人，安住于最後的一世。 內心終不執著于『我』和『非我』，爲了順應世俗的說法，也說『我』和『非我』。』 天人又用偈語讚歎說： 『過去曾經見過，婆羅門進入涅槃，厭惡和恐懼早已捨棄，能夠度脫世間的愛慾。』 當時，這位天人說完這偈語后，歡喜地返回天宮。
（一六七）
我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，羅睺羅阿修羅王用手遮住了月亮。月天子非常驚恐，汗毛豎立，前往佛陀所在的地方，頂禮佛足，隨即說偈語道： 『如來您大精進，我現在歸命禮拜，您能在一切處，都得到解脫。 如今我遭遇大難，愿您做我的歸依，世間的善逝，應供阿羅漢， 我現在來歸依，如來您憐憫世間，使那羅睺羅，自然放開我。』 當時，世尊用偈語回答說： 『月亮處在虛空中，能夠滅除一切黑暗，有大光明照耀，清凈潔白都明亮。 月亮是世間的明燈，羅睺羅應該迅速放開它。』 羅睺羅聽了偈語后，心中感到戰慄，汗流如雨，立即迅速放開了月亮。
English version At that time, the World Honored One replied with a verse: 'A bhikkhu who has attained Arhatship, has exhausted all defiled dharmas, one who has extinguished the fetters in this way, dwells in his last body. His mind is never attached to 'I' or 'not-I', and in accordance with worldly conventions, he also speaks of 'I' and 'not-I'.' The deva then praised with a verse: 'In the past, I have seen a Brahmin enter Nirvana, having long abandoned aversion and fear, able to transcend worldly desires.' At that time, this deva, having spoken this verse, joyfully returned to his palace.
(167)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, Rahula, the Asura King, covered the moon with his hand. The moon deva was greatly terrified, his hair stood on end, and he went to where the Buddha was, bowed at the Buddha's feet, and then spoke a verse: 'O Tathagata, of great diligence, I now take refuge and bow to you, you are able to attain liberation in all places. Now I have encountered great difficulty, I wish you to be my refuge, the Well-Gone One of the world, worthy of offerings, an Arhat, I now come to take refuge, O Tathagata, you have compassion for the world, may that Rahula, naturally release me.' At that time, the World Honored One replied with a verse: 'The moon is in the empty sky, able to extinguish all darkness, with great light shining, pure and white, all is clear. The moon is the lamp of the world, Rahula should quickly release it.' Having heard the verse, Rahula trembled in his heart, sweat poured down like a bath, and he immediately quickly released the moon.
。
時，跋羅蒲盧旃見阿修羅王速疾放月，即說偈言：
「汝何故驚懼？ 速疾放于月， 身汗如沐浴， 掉動如病者？」
時，阿修羅復說偈言：
「我聞佛說偈， 若不放月者， 頭當破七分， 終不見安樂。」
時，跋羅蒲盧旃復說偈言：
「佛出未曾有， 見者得安隱， 阿修聞說偈， 即時放于月。」
（一六八）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，來詣佛所，身光顯照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「汝手為有杻， 及有靽桁不？ 不處於牢獄， 乃至系閉不？」
爾時，世尊以偈答曰：
「我都無手杻， 及以諸桁械， 羈靽系閉等， 一切皆永滅。 夜叉汝當知， 我脫如是事。」
天覆以偈問曰：
「云何名為杻？ 云何是桁械？ 云何是羈靽？ 云何為系閉？」
佛復以偈答曰：
「母即名為杻， 婦名為桁械， 子名為羈靽， 愛名為系閉。 我無母之杻， 亦無妻桁械， 無有子羈靽， 復無愛系閉。」
天覆說偈言：
「善哉得無杻！ 亦無有桁械。 善哉無羈靽！ 無系閉亦善
現代漢語譯本 當時，跋羅蒲盧旃看到阿修羅王迅速放出月亮，就說了偈語： 『你為何如此驚慌？』 『急忙放出月亮，』 『身上汗如沐浴，』 『顫抖得像個病人？』 當時，阿修羅又說了偈語： 『我聽佛陀說過偈語，』 『如果我不放出月亮，』 『我的頭會裂成七份，』 『永遠不會得到安樂。』 當時，跋羅蒲盧旃又說了偈語： 『佛陀出現是前所未有的，』 『見到他的人會得到安穩，』 『阿修羅聽到這偈語，』 『立刻就放出了月亮。』 （一六八） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一天，光芒比平時更加明亮，來到佛陀所在的地方，身上的光芒照耀著整個祇洹，非常明亮，然後坐在一旁，說了偈語： 『你的手上是否有手銬，』 『或者有腳鐐嗎？』 『你沒有被關在牢獄裡，』 『甚至沒有被囚禁嗎？』 這時，世尊用偈語回答說： 『我都沒有手銬，』 『以及各種腳鐐枷鎖，』 『束縛囚禁等，』 『一切都永遠消滅了。』 『夜叉你應該知道，』 『我擺脫了這些束縛。』 天又用偈語問道： 『什麼叫做手銬？』 『什麼叫做腳鐐枷鎖？』 『什麼叫做束縛？』 『什麼叫做囚禁？』 佛陀又用偈語回答說： 『母親就叫做手銬，』 『妻子叫做腳鐐枷鎖，』 『兒子叫做束縛，』 『愛慾叫做囚禁。』 『我沒有母親的手銬，』 『也沒有妻子的腳鐐枷鎖，』 『沒有兒子的束縛，』 『也沒有愛慾的囚禁。』 天又說了偈語： 『太好了，你沒有手銬！』 『也沒有腳鐐枷鎖。』 『太好了，沒有束縛！』 『沒有囚禁也很好！』
English version At that time, when Bālapūrujana saw the Asura King quickly releasing the moon, he spoke a verse: 『Why are you so frightened?』 『Quickly releasing the moon,』 『Your body is sweating as if you had bathed,』 『Trembling like a sick person?』 Then, the Asura spoke another verse: 『I heard the Buddha speak a verse,』 『If I do not release the moon,』 『My head will be split into seven pieces,』 『And I will never find peace.』 Then, Bālapūrujana spoke another verse: 『The Buddha's appearance is unprecedented,』 『Those who see him will find peace,』 『The Asura, hearing this verse,』 『Immediately released the moon.』 (168) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, a deva, whose light was exceptionally bright, came to where the Buddha was. The light from his body illuminated the entire Jeta Grove, shining brightly. He then sat to one side and spoke a verse: 『Are your hands bound by handcuffs,』 『Or do you have shackles on your feet?』 『You are not in prison,』 『Or even confined?』 Then, the World Honored One replied with a verse: 『I have no handcuffs,』 『Nor any shackles or fetters,』 『Bonds or confinement,』 『All have been forever extinguished.』 『Yaksa, you should know,』 『I have escaped from these bonds.』 The deva then asked in a verse: 『What is called a handcuff?』 『What are shackles and fetters?』 『What is called a bond?』 『What is called confinement?』 The Buddha replied with a verse: 『Mother is called a handcuff,』 『Wife is called shackles and fetters,』 『Son is called a bond,』 『Desire is called confinement.』 『I have no mother's handcuff,』 『Nor wife's shackles and fetters,』 『No son's bond,』 『Nor desire's confinement.』 The deva then spoke a verse: 『Excellent, you have no handcuffs!』 『Nor shackles and fetters.』 『Excellent, no bonds!』 『No confinement is also excellent!』
。」
天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久舍離， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一六九）
如是我聞：
一時，佛在釋翅鳩羅脾大斯聚落。爾時，世尊剃除鬚髮，未久之間，晨朝早起，正身端坐，以衣覆頭。時彼鳩羅脾大斯聚落之中，有一天神來至佛所，而問佛言：「汝憂愁耶？」佛言：「我無所失，何故憂愁？」天神復言：「汝歡喜耶？」佛答之曰：「我無所得，何故歡喜？」復言：「沙門汝不憂愁不歡喜耶？」佛言：「誠如所言。」
天即說偈言：
「比丘汝云何， 得無煩惱耶？ 汝無少歡喜， 獨坐于林野， 是處難忍樂。 而汝於今者， 不為不忍樂， 之所覆蔽障。」
爾時，世尊以偈答曰：
「我都無煩惱， 安住得解脫。 亦無有歡喜， 不樂所不亂， 天神應當知， 是故能獨住。」
天神復以偈問言：
「比丘汝今者， 何故無煩惱？ 云何無歡喜？ 而獨住林野， 不為彼不樂， 之所覆蔽障？」
爾時，世尊以偈答曰：
「歡喜即煩惱， 煩惱即歡喜。 我無喜煩惱， 天神應當知
現代漢語譯本 天神再次以偈頌讚嘆道： 『往昔我已曾見過，婆羅門進入涅槃， 他早已厭惡並捨棄了恐懼，能夠超越世間的愛慾。』 當時，這位天神說完這偈頌后，歡喜地返回了自己的宮殿。
（一六九）
我是這樣聽說的：
一時，佛陀住在釋迦族的鳩羅脾大斯聚落。當時，世尊剃除了鬚髮，沒過多久，清晨早起，端正身體坐著，用衣服遮蓋頭部。這時，鳩羅脾大斯聚落中，有一位天神來到佛陀所在之處，問佛陀說：『您憂愁嗎？』佛陀說：『我沒有什麼失去，為何要憂愁？』天神又問：『您歡喜嗎？』佛陀回答說：『我沒有什麼得到，為何要歡喜？』天神又說：『沙門，您既不憂愁也不歡喜嗎？』佛陀說：『確實如你所說。』
天神隨即說偈頌道： 『比丘，您是如何做到沒有煩惱的呢？ 您沒有絲毫歡喜，獨自坐在林野之中， 那裡難以忍受寂寞。而您現在， 沒有被難以忍受的寂寞所困擾。』
當時，世尊用偈頌回答說： 『我完全沒有煩惱，安住于解脫之中。 也沒有任何歡喜，不執著于不混亂的狀態， 天神你應當知道，因此我才能獨自安住。』
天神再次用偈頌問道： 『比丘，您現在，為何沒有煩惱？ 為何沒有歡喜？而獨自住在林野， 沒有被那難以忍受的寂寞所困擾？』
當時，世尊用偈頌回答說： 『歡喜即是煩惱，煩惱即是歡喜。 我沒有歡喜也沒有煩惱，天神你應當知道。
English version Then the deity praised with a verse: 'In the past, I have seen a Brahmin attain Nirvana, He had long ago abandoned fear and aversion, and was able to transcend worldly desires.' At that time, after the deity spoke this verse, he joyfully returned to his palace.
(One hundred and sixty-nine)
Thus have I heard:
At one time, the Buddha was dwelling in the Shakyan village of Kukarapi. At that time, the World-Honored One, having shaved his head and beard, not long after, arose early in the morning, sat upright, and covered his head with his robe. Then, in the village of Kukarapi, a deity came to where the Buddha was and asked him, 'Are you sorrowful?' The Buddha said, 'I have lost nothing, why should I be sorrowful?' The deity asked again, 'Are you joyful?' The Buddha replied, 'I have gained nothing, why should I be joyful?' The deity then said, 'Shramana, are you neither sorrowful nor joyful?' The Buddha said, 'Indeed, as you say.'
The deity then spoke a verse: 'O Bhikkhu, how do you attain freedom from affliction? You have no joy, sitting alone in the forest, Where it is difficult to endure solitude. Yet you now, Are not overcome by the unbearable solitude.'
At that time, the World-Honored One replied with a verse: 'I have no affliction at all, I dwell in liberation. Nor do I have any joy, I am not attached to the unperturbed state, O deity, you should know, therefore I can dwell alone.'
The deity again asked with a verse: 'O Bhikkhu, why are you now without affliction? Why are you without joy? And dwell alone in the forest, Not overcome by that unbearable solitude?'
At that time, the World-Honored One replied with a verse: 'Joy is affliction, and affliction is joy. I have neither joy nor affliction, O deity, you should know.'
。」
天神復說偈言：
「比丘快善哉！ 而無諸煩惱， 亦無有歡喜， 無歡喜善哉！ 善哉處閑獨！ 不樂所不亂。」
天神復以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久舍離， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一七〇）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，來詣佛所，身光顯照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「端坐百牟鋑， 頭上亦火然， 應勤思方便， 而斷于欲結。」
爾時，世尊以偈答曰：
「端坐百牟鋑， 頭上亦火然， 念覺之比丘， 應勤思方便， 而斷于邊見， 及以吾我見。」
天覆以偈贊曰：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天說是偈已，歡喜還宮。
（一七一）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本 天神又說偈語： 『比丘真好啊！沒有各種煩惱， 也沒有歡喜，沒有歡喜真好啊！ 獨處閑靜真好啊！不貪戀喧鬧之處。』 天神又用偈語讚歎說： 『過去曾經見過，婆羅門進入涅槃， 厭惡恐懼早已捨棄，能度脫世間的愛慾。』 當時，這位天神說完這偈語后，歡喜地返回天宮。
（一七〇）
我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天神，光芒比平時更加明亮，來到佛陀所在之處，身上的光芒照耀，遍及整個祇洹，非常明亮，然後退坐在一旁，說了偈語： 『端坐著，像有百根尖刺，頭上也像燃燒著火焰， 應當勤奮思考方法，斷除慾望的束縛。』 當時，世尊用偈語回答說： 『端坐著，像有百根尖刺，頭上也像燃燒著火焰， 有正念覺知的比丘，應當勤奮思考方法， 斷除邊見，以及我見。』 天神又用偈語讚歎說： 『過去曾經見過，婆羅門進入涅槃， 厭惡恐懼早已捨棄，能度脫世間的愛慾。』 當時，這位天神說完這偈語后，歡喜地返回天宮。
（一七一）
我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。
English version Then the deity spoke again in verse: 'How excellent is the bhikkhu! Without any afflictions, Nor is there joy, without joy is excellent! Excellent is dwelling in solitude! Not delighting in what is not tranquil.' The deity further praised in verse: 'In the past, it has been seen, a Brahmin entering Nirvana, Having long abandoned aversion and fear, able to cross over worldly love.' Then, this deity, having spoken this verse, joyfully returned to his palace.
(One Seven Zero)
Thus have I heard: At one time, the Buddha was in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, a deity, whose radiance was more brilliant than usual, came to where the Buddha was, his body's light shining, pervading the entire Jeta Grove, exceedingly bright, then sat down to one side, and spoke in verse: 'Sitting upright, as if with a hundred sharp points, and with fire burning on the head, One should diligently contemplate the means, to sever the bonds of desire.' Then, the World-Honored One replied in verse: 'Sitting upright, as if with a hundred sharp points, and with fire burning on the head, A bhikkhu with mindfulness and awareness, should diligently contemplate the means, To sever the extreme views, and the view of self.' The deity further praised in verse: 'In the past, it has been seen, a Brahmin entering Nirvana, Having long abandoned aversion and fear, able to cross over worldly love.' Then, this deity, having spoken this verse, joyfully returned to his palace.
(One Seven One)
Thus have I heard: At one time, the Buddha was in Jeta's Grove, Anathapindika's Park, in Savatthi.
。時有一天，光色倍常，于其夜中，來詣佛所，威光普照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「天女侍左右， 毗舍阇充滿， 愚癡黑闇林， 云何得過去？」
爾時，世尊以偈答曰：
「正直名為道， 無畏名方便， 無聲名快樂， 能覆善覺觀。 慚愧為拘靷， 念為諸翼從， 智慧為善乘， 正見為引導。 男子若女人， 能乘是乘者， 必捨棄名色， 離欲斷生死。」
天覆以偈贊曰：
「往昔已曾見， 婆羅門涅槃， 嫌怖久舍離， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一七二）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，于其夜中，來詣佛所，威光普照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「九門四輪轉， 內盛滿重銅， 深淤泥之中， 云何而得去？」
爾時，世尊以偈答曰：
「斷于喜愛結， 及以欲貪惡， 拔于愛根本， 然後安隱出。」
天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久舍離， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮
現代漢語譯本：有一天，一位天人的光芒異常明亮，在夜晚來到佛陀所在的地方，他的威光普照，照亮了整個祇洹精舍，非常明亮。他退到一旁坐下，然後用偈語說道：『天女侍立在我的左右，毗舍阇也到處都是，我身處愚癡黑暗的森林中，要如何才能擺脫這一切呢？』 這時，世尊用偈語回答說：『正直被稱為道路，無畏被稱為方便，無聲被稱為快樂，它能覆蓋善的覺察和觀察。慚愧是約束的韁繩，正念是跟隨的翅膀，智慧是良好的乘具，正見是引導的方向。無論是男子還是女人，如果能乘坐這輛車，必定會捨棄名色，脫離慾望，斷絕生死。』 天人又用偈語讚歎道：『我過去曾經見過婆羅門涅槃，他們早已厭惡並捨棄了恐懼，能夠度脫世間的愛慾。』 這時，這位天人說完偈語后，歡喜地返回了自己的宮殿。 （一七二） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天人，他的光芒異常明亮，在夜晚來到佛陀所在的地方，他的威光普照，照亮了整個祇洹精舍，非常明亮。他退到一旁坐下，然後用偈語說道：『九個門和四個輪子不停地轉動，內部盛滿了沉重的銅，我身處深深的泥沼之中，要如何才能擺脫這一切呢？』 這時，世尊用偈語回答說：『斷絕喜愛和慾望的束縛，以及貪婪的惡念，拔除愛慾的根本，然後才能安穩地脫離。』 天人又用偈語讚歎道：『我過去曾經見過婆羅門涅槃，他們早已厭惡並捨棄了恐懼，能夠度脫世間的愛慾。』 這時，這位天人說完偈語后，歡喜地返回了自己的宮殿。
English version: One day, a celestial being, whose light was exceptionally bright, came to where the Buddha was at night. His majestic light illuminated the entire Jetavana Monastery, shining brilliantly. He withdrew to one side and sat down, then spoke in verse: 'Celestial maidens attend to my left and right, and Pisacas are everywhere. I am in a forest of ignorant darkness, how can I escape all this?' At that time, the World-Honored One replied in verse: 'Uprightness is called the path, fearlessness is called the means, silence is called happiness, it can cover good awareness and observation. Shame is the rein of restraint, mindfulness is the following wings, wisdom is the good vehicle, and right view is the direction of guidance. Whether man or woman, if they can ride this vehicle, they will surely abandon name and form, break free from desire, and end birth and death.' The celestial being again praised in verse: 'I have seen Brahmins attain Nirvana in the past, they have long detested and abandoned fear, and are able to transcend worldly love.' At this time, after the celestial being spoke these verses, he joyfully returned to his palace. (172) Thus have I heard: At one time, the Buddha was in the Jetavana Grove of Anathapindika in the country of Sravasti. At that time, a celestial being, whose light was exceptionally bright, came to where the Buddha was at night. His majestic light illuminated the entire Jetavana Monastery, shining brilliantly. He withdrew to one side and sat down, then spoke in verse: 'Nine doors and four wheels are constantly turning, the inside is filled with heavy copper, I am in a deep mire, how can I escape all this?' At that time, the World-Honored One replied in verse: 'Cut off the bonds of affection and desire, as well as the evil thoughts of greed, uproot the root of desire, and then you can safely escape.' The celestial being again praised in verse: 'I have seen Brahmins attain Nirvana in the past, they have long detested and abandoned fear, and are able to transcend worldly love.' At this time, after the celestial being spoke these verses, he joyfully returned to his palace.
。
（一七三）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，于其夜中，來詣佛所，威光普照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「云何外結髮， 內亦有結髮， 世界俱結髮？ 我今問瞿曇， 云何令結髮， 作于不結髮？」
爾時，世尊以偈答曰：
「堅持立禁戒， 修心及智慧， 勤行於精進， 具念名比丘， 速能令結髮， 作于不結髮。」
天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一七四）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，于其夜中，來詣佛所，威光普照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「出家甚為難， 極難難可見， 愚者作沙門， 多有諸事難
現代漢語譯本： （一七三） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天人，光芒比平時更加明亮，在夜裡來到佛陀所在的地方，他的威光普照，照亮了整個祇洹，非常明亮。他退到一旁坐下，然後用偈語說道： 『為什麼外表結著髮髻，內心也有結髮，整個世界都像結著髮髻一樣？我現在要問瞿曇，怎樣才能讓結髮變成不結髮呢？』 那時，世尊用偈語回答說： 『堅持戒律，修習心性和智慧，勤奮精進，具備正念，這樣的人才稱為比丘，才能迅速地讓結髮變成不結髮。』 天人又用偈語讚歎說： 『我過去曾經見過，婆羅門進入涅槃，他們厭惡並長久地拋棄了世俗的恐懼，能夠度脫世間的愛慾。』 當時，這位天人說完這偈語后，歡喜地返回天宮。 （一七四） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天人，光芒比平時更加明亮，在夜裡來到佛陀所在的地方，他的威光普照，照亮了整個祇洹，非常明亮。他退到一旁坐下，然後用偈語說道： 『出家是非常困難的，極其難以見到，愚笨的人做了沙門，會有很多困難的事情。』
English version: (173) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, a certain deva, whose radiance was exceptionally bright, came to the Buddha's place during the night. His majestic light illuminated the entire Jeta Grove, shining brilliantly. He sat down to one side and spoke in verse: 'Why are there knots of hair externally, and also knots of hair internally? Why is the world all knotted up? I now ask Gotama, how can one make the knotted hair into unknotted hair?' Then, the World-Honored One replied in verse: 'By upholding precepts, cultivating the mind and wisdom, diligently practicing effort, and possessing mindfulness, one is called a bhikkhu, and can quickly make the knotted hair into unknotted hair.' The deva again praised in verse: 'In the past, I have seen Brahmins attain Nirvana, having long ago abandoned fear and aversion, and being able to transcend worldly desires.' Then, having spoken this verse, the deva joyfully returned to his palace. (174) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, a certain deva, whose radiance was exceptionally bright, came to the Buddha's place during the night. His majestic light illuminated the entire Jeta Grove, shining brilliantly. He sat down to one side and spoke in verse: 'Going forth is very difficult, extremely difficult to see. The foolish become ascetics, and there are many difficult matters.'
。 怖畏懈怠者， 常無歡喜心， 云何而得行， 于彼沙門法？ 不能禁其心， 數生不歡喜， 想欲得自在， 云何而除滅？」
爾時，世尊以偈答曰：
「比丘覆惡覺， 譬如龜藏六， 比丘無所依， 亦不惱害彼， 比丘入涅槃， 都無有譏論。」
天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一七五）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，于其夜中，來詣佛所，威光普照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「睡臥厭頻申， 頻申而不樂， 飲食不調適， 並心下狹劣， 五事來覆障， 不得見賢道。」
爾時，世尊以偈答曰：
「若人睡臥厭， 頻申而不樂， 飲食不調適， 並其心下劣， 精進舍五事， 后必見聖道。」
天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一七六）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：
'畏懼和懈怠的人，常常沒有歡喜心，這樣怎麼能修行沙門之法呢？如果不能控制自己的心，經常產生不歡喜的情緒，想要獲得自在，又怎麼能消除這些煩惱呢？'
當時，世尊用偈語回答說：
'比丘如果能遮蔽惡念，就像烏龜藏起六根一樣，比丘如果無所依戀，也不會惱害他人，這樣的比丘進入涅槃，就不會有任何譏諷和議論。'
天人又用偈語讚歎說：
'過去我曾見過，婆羅門進入涅槃，他們早已捨棄了恐懼和厭惡，能夠超越世間的愛慾。'
當時，這位天人說完這偈語后，歡喜地返回天宮。
（一七五）
我是這樣聽說的：
一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天人，光芒比平時更加明亮，在夜裡來到佛陀所在的地方，威光普照，照亮了整個祇洹，非常明亮，然後退坐在一旁，用偈語說道：
'貪睡、厭倦、頻繁地伸懶腰，伸懶腰時也不快樂，飲食不調，並且內心狹隘，這五件事會遮蔽障礙，使人無法見到賢聖之道。'
當時，世尊用偈語回答說：
'如果有人貪睡、厭倦、頻繁地伸懶腰，伸懶腰時也不快樂，飲食不調，並且內心狹隘，只要精進地捨棄這五件事，最終必定能見到聖道。'
天人又用偈語讚歎說：
'過去我曾見過，婆羅門進入涅槃，他們早已捨棄了恐懼和厭惡，能夠超越世間的愛慾。'
當時，這位天人說完這偈語后，歡喜地返回天宮。
（一七六）
我是這樣聽說的：
一時，佛陀在舍衛國的祇樹給孤獨園。 現代漢語譯本：
'畏懼和懈怠的人，常常沒有歡喜心，這樣怎麼能修行沙門之法呢？如果不能控制自己的心，經常產生不歡喜的情緒，想要獲得自在，又怎麼能消除這些煩惱呢？'
當時，世尊用偈語回答說：
'比丘如果能遮蔽惡念，就像烏龜藏起六根一樣，比丘如果無所依戀，也不會惱害他人，這樣的比丘進入涅槃，就不會有任何譏諷和議論。'
天人又用偈語讚歎說：
'過去我曾見過，婆羅門進入涅槃，他們早已捨棄了恐懼和厭惡，能夠超越世間的愛慾。'
當時，這位天人說完這偈語后，歡喜地返回天宮。
（一七五）
我是這樣聽說的：
一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天人，光芒比平時更加明亮，在夜裡來到佛陀所在的地方，威光普照，照亮了整個祇洹，非常明亮，然後退坐在一旁，用偈語說道：
'貪睡、厭倦、頻繁地伸懶腰，伸懶腰時也不快樂，飲食不調，並且內心狹隘，這五件事會遮蔽障礙，使人無法見到賢聖之道。'
當時，世尊用偈語回答說：
'如果有人貪睡、厭倦、頻繁地伸懶腰，伸懶腰時也不快樂，飲食不調，並且內心狹隘，只要精進地捨棄這五件事，最終必定能見到聖道。'
天人又用偈語讚歎說：
'過去我曾見過，婆羅門進入涅槃，他們早已捨棄了恐懼和厭惡，能夠超越世間的愛慾。'
當時，這位天人說完這偈語后，歡喜地返回天宮。
（一七六）
我是這樣聽說的：
一時，佛陀在舍衛國的祇樹給孤獨園。
English version:
'The fearful and the lazy, constantly lack a joyful heart. How can they practice the Dharma of a Shramana? If one cannot control their mind, and frequently generates unhappiness, desiring to attain freedom, how can they eliminate these afflictions?'
At that time, the World Honored One replied with a verse:
'A Bhikkhu who conceals evil thoughts, like a tortoise hiding its six senses, a Bhikkhu who is without attachment, will not harm others. Such a Bhikkhu enters Nirvana, and there will be no criticism or debate.'
The Deva then praised with a verse:
'In the past, I have seen Brahmins enter Nirvana, they have long abandoned fear and aversion, and are able to transcend worldly desires.'
At that time, this Deva, having spoken this verse, joyfully returned to his heavenly palace.
(175)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti. At that time, a Deva, whose light was exceptionally bright, came to the Buddha's place during the night. His majestic light illuminated the entire Jeta Grove, and was extremely bright. He then sat down to one side and spoke in verse:
'Sleepiness, weariness, frequent yawning, and unhappiness when yawning, improper diet, and a narrow mind, these five things cover and obstruct, preventing one from seeing the path of the wise.'
At that time, the World Honored One replied with a verse:
'If one is sleepy, weary, frequently yawning, and unhappy when yawning, has an improper diet, and a narrow mind, by diligently abandoning these five things, one will surely see the holy path.'
The Deva then praised with a verse:
'In the past, I have seen Brahmins enter Nirvana, they have long abandoned fear and aversion, and are able to transcend worldly desires.'
At that time, this Deva, having spoken this verse, joyfully returned to his heavenly palace.
(176)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti. English version:
'The fearful and the lazy, constantly lack a joyful heart. How can they practice the Dharma of a Shramana? If one cannot control their mind, and frequently generates unhappiness, desiring to attain freedom, how can they eliminate these afflictions?'
At that time, the World Honored One replied with a verse:
'A Bhikkhu who conceals evil thoughts, like a tortoise hiding its six senses, a Bhikkhu who is without attachment, will not harm others. Such a Bhikkhu enters Nirvana, and there will be no criticism or debate.'
The Deva then praised with a verse:
'In the past, I have seen Brahmins enter Nirvana, they have long abandoned fear and aversion, and are able to transcend worldly desires.'
At that time, this Deva, having spoken this verse, joyfully returned to his heavenly palace.
(175)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti. At that time, a Deva, whose light was exceptionally bright, came to the Buddha's place during the night. His majestic light illuminated the entire Jeta Grove, and was extremely bright. He then sat down to one side and spoke in verse:
'Sleepiness, weariness, frequent yawning, and unhappiness when yawning, improper diet, and a narrow mind, these five things cover and obstruct, preventing one from seeing the path of the wise.'
At that time, the World Honored One replied with a verse:
'If one is sleepy, weary, frequently yawning, and unhappy when yawning, has an improper diet, and a narrow mind, by diligently abandoning these five things, one will surely see the holy path.'
The Deva then praised with a verse:
'In the past, I have seen Brahmins enter Nirvana, they have long abandoned fear and aversion, and are able to transcend worldly desires.'
At that time, this Deva, having spoken this verse, joyfully returned to his heavenly palace.
(176)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti.
。時有一天，光色倍常，于其夜中，來詣佛所，威光普照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「池水云何竭？ 有何流還返？ 世間之苦樂， 何處都消盡？」
爾時，世尊以偈答曰：
「眼耳與鼻舌， 並及於身意， 名色都消盡， 如是池枯竭。 盡于諸結業， 世間之苦樂， 於斯盡無餘， 亦無有還返。」
天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一七七）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，于其夜中，來詣佛所，威光普照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「牟尼之世雄， 猶如伊尼延， 少食不嗜味， 寂然處林坐。 我今有少疑， 欲問于瞿曇， 苦從誰出要？ 云何解脫苦？ 苦於何處盡？ 愿為決所疑。」
爾時，世尊以偈答曰：
「世間有五欲， 意第六顯現， 除斷于喜欲， 遠離一切苦， 是名苦出要， 亦名苦解脫， 斯處名盡滅， 是事汝當知
現代漢語譯本：有一天，一位天神的光芒異常明亮，在夜晚來到佛陀所在的地方，他的威光普照整個祇洹精舍，光輝燦爛。他退坐在一旁，用偈語說道：『池水為何會乾涸？什麼會流回原處？世間的苦與樂，在何處才能完全消盡？』 那時，世尊用偈語回答說：『眼、耳、鼻、舌，以及身體和意念，當這些名色都消盡時，就像池水乾涸一樣。當一切煩惱和業力都消盡時，世間的苦與樂，就會完全消滅，不會再有回返。』 天神又用偈語讚歎道：『我過去曾見過，婆羅門進入涅槃，他們早已厭惡並拋棄了恐懼，能夠度脫世間的愛慾。』 當時，這位天神說完這偈語后，歡喜地返回天宮。 （一七七） 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天神，他的光芒異常明亮，在夜晚來到佛陀所在的地方，他的威光普照整個祇洹精舍，光輝燦爛。他退坐在一旁，用偈語說道：『牟尼世尊，猶如伊尼延一樣，少食且不貪美味，寂靜地在林中禪坐。我如今有些疑惑，想向瞿曇請教，苦從何處產生？如何才能解脫痛苦？痛苦在何處才能消盡？希望您能為我解答疑惑。』 那時，世尊用偈語回答說：『世間有五種慾望，加上意念這第六種顯現，當斷除對喜悅和慾望的執著，遠離一切痛苦，這就是所謂的脫離痛苦的途徑，也稱為解脫痛苦。這個地方被稱為滅盡，你應該明白這個道理。』
English version: One day, a deity, whose light was exceptionally bright, came to where the Buddha was during the night. His majestic light illuminated the entire Jeta Grove, shining brilliantly. He withdrew to one side and spoke in verse: 'Why does a pond dry up? What flows back to its source? Where do the sufferings and joys of the world completely cease?' Then, the World-Honored One replied in verse: 'The eyes, ears, nose, tongue, as well as the body and mind, when these forms and names all cease, it is like a pond drying up. When all afflictions and karmic actions cease, the sufferings and joys of the world will be completely extinguished, and there will be no return.' The deity again praised in verse: 'In the past, I have seen Brahmins enter Nirvana. They had long ago loathed and abandoned fear, and were able to transcend the love and desires of the world.' At that time, after the deity spoke these verses, he joyfully returned to his heavenly palace. (177) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in the country of Savatthi. At that time, a deity, whose light was exceptionally bright, came to where the Buddha was during the night. His majestic light illuminated the entire Jeta Grove, shining brilliantly. He withdrew to one side and spoke in verse: 'Muni, the hero of the world, is like an Iniyan, eating little and not craving flavors, sitting quietly in the forest. I now have some doubts and wish to ask Gotama, from where does suffering arise? How can one be liberated from suffering? Where does suffering cease? I hope you can resolve my doubts.' Then, the World-Honored One replied in verse: 'In the world, there are five desires, and the mind, the sixth, manifests. When one cuts off attachment to joy and desire, and stays away from all suffering, this is called the way out of suffering, and also called liberation from suffering. This place is called extinction, you should understand this principle.'
。」
天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一七八）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，于其夜中，來詣佛所，威光普照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「都無所緣攀， 又無安足處， 甚深洪流中， 誰能不沉沒？ 誰有勤精進， 能度瀑駛流？」
爾時，世尊以偈答曰：
「凈持于禁戒， 修智及禪定， 觀察內身念， 難度而得度。 得離於欲結， 出過色有使， 盡于歡喜有， 如是能履深， 而不為沒溺， 能度瀑駛流。」
天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一七九）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，赫然大明，遍於祇洹，來詣佛所，頂禮足已，在一面坐
現代漢語譯本 天神再次以偈頌讚嘆道： 『過去我曾見過，婆羅門進入涅槃， 他們厭惡恐懼，早已捨棄，能度脫世間的愛慾。』 當時，這位天神說完這偈頌后，歡喜地返回天宮。
（一七八）
我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天神，光芒比平時更加明亮，在夜裡來到佛陀所在之處，威光普照，遍及整個祇洹，光輝燦爛，然後退坐在一旁，以偈頌說道： 『沒有可以攀緣的，也沒有可以安足的地方， 在這深邃的洪流中，誰能不被淹沒？ 誰有勤奮精進，能渡過這湍急的瀑流？』 當時，世尊以偈頌回答說： 『清凈地持守戒律，修習智慧和禪定， 觀察內心的念頭，難以渡過的也能渡過。 能夠脫離欲的束縛，超越色界的執著， 斷盡對歡喜的執著，這樣就能在深水中行走， 而不被淹沒，能渡過湍急的瀑流。』 天神再次以偈頌讚嘆道： 『過去我曾見過，婆羅門進入涅槃， 他們厭惡恐懼，早已捨棄，能度脫世間的愛慾。』 當時，這位天神說完這偈頌后，歡喜地返回天宮。
（一七九）
我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天神，光芒比平時更加明亮，光輝燦爛，遍及整個祇洹，來到佛陀所在之處，頂禮佛足后，坐在一旁。
English version Then the deva, in verse, praised him again, saying: 'In the past, I have seen, Brahmins attain Nirvana, Having long abandoned fear and aversion, they can transcend worldly desires.' Then, having spoken this verse, the deva, delighted, returned to his palace.
(178)
Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, a certain deva, whose radiance was exceedingly bright, came to the Buddha's place during the night, his majestic light illuminating the entire Jeta Grove, shining brilliantly. He then sat down to one side and spoke in verse: 'There is nothing to grasp, nor any place to stand, In this deep, vast torrent, who can avoid being submerged? Who, with diligent effort, can cross this swift waterfall?' Then, the Blessed One replied in verse: 'By purely upholding the precepts, cultivating wisdom and meditation, Observing the inner thoughts, the difficult can be crossed. Having broken free from the bonds of desire, transcending the attachments of the form realm, Having exhausted the attachments to joy, thus one can walk in the deep, Without being submerged, and cross the swift waterfall.' Then the deva, in verse, praised him again, saying: 'In the past, I have seen, Brahmins attain Nirvana, Having long abandoned fear and aversion, they can transcend worldly desires.' Then, having spoken this verse, the deva, delighted, returned to his palace.
(179)
Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, a certain deva, whose radiance was exceedingly bright, shining brilliantly, illuminating the entire Jeta Grove, came to the Buddha's place, bowed down at his feet, and sat to one side.
。問言：「瞿曇！汝今能知一切眾生所著所縛，及知一切眾生得解脫者，並凈解脫不？」
爾時，世尊即告天曰：「我實盡知一切之所縛著，及得解脫、盡解脫、凈解脫者。」
天覆問言：「瞿曇！云何能知一切眾生之所縛著得解脫、盡解脫、凈解脫耶？」
佛復告言：「我盡觀見有，汝天當知，今我之心得善解脫，得解脫故，能知眾生之所縛著，得解脫、盡解脫、凈解脫，亦悉知之。」
天即贊言：「善哉！善哉！瞿曇！知縛著，乃至能知得凈解脫。」
天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一八〇）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，于其夜中，來詣佛所，威光顯照，遍於祇洹，晃然大明，卻坐一面，而問佛言：「瞿曇！汝為能度瀑駛流耶？」
爾時，世尊答言：「實爾！」
天言：「瞿曇！如此駛流，深廣無際，傍無攀緣，中無安足，而能得度，甚為奇特。」
佛言：「實爾
現代漢語譯本： 有人問佛說：『瞿曇！你現在能知道一切眾生所執著和束縛的東西，以及知道一切眾生得到解脫的人，以及完全解脫和清凈解脫的人嗎？』 當時，世尊就告訴天人說：『我確實完全知道一切眾生所束縛執著的東西，以及得到解脫、完全解脫、清凈解脫的人。』 天人又問：『瞿曇！你是如何能知道一切眾生所執著束縛的東西，以及得到解脫、完全解脫、清凈解脫的人的呢？』 佛又告訴他說：『我完全觀察到「有」的存在，天人你應該知道，現在我的心已經得到很好的解脫，因為得到解脫，所以能知道眾生所執著束縛的東西，以及得到解脫、完全解脫、清凈解脫的人，也完全知道這些。』 天人就讚歎說：『太好了！太好了！瞿曇！能知道執著束縛，乃至能知道得到清凈解脫。』 天人又用偈語讚歎說： 『過去已經見過，婆羅門進入涅槃， 厭惡恐懼早已拋棄，能度過世間的愛慾。』 當時，這位天人說完這偈語后，歡喜地返回天宮。 （一八〇） 我是這樣聽說的： 一時，佛在舍衛國祇樹給孤獨園。當時，有一位天人，光芒比平時更加明亮，在夜裡來到佛陀所在的地方，威光顯耀，照亮了整個祇洹，非常明亮，然後坐在一旁，問佛說：『瞿曇！你能夠渡過湍急的河流嗎？』 當時，世尊回答說：『確實如此！』 天人說：『瞿曇！如此湍急的河流，深廣無邊，旁邊沒有可以攀援的地方，中間沒有可以安腳的地方，而你卻能渡過，真是太奇特了。』 佛說：『確實如此！』
English version: Someone asked the Buddha, 'Gautama! Are you now able to know all the attachments and bonds of all sentient beings, and to know those who have attained liberation, as well as complete liberation and pure liberation?' At that time, the World Honored One told the deva, 'I truly know all the attachments and bonds of all sentient beings, as well as those who have attained liberation, complete liberation, and pure liberation.' The deva then asked, 'Gautama! How are you able to know the attachments and bonds of all sentient beings, and those who have attained liberation, complete liberation, and pure liberation?' The Buddha replied, 'I fully observe the existence of 'being'. You, deva, should know that my mind has now attained good liberation. Because of this liberation, I am able to know the attachments and bonds of sentient beings, as well as those who have attained liberation, complete liberation, and pure liberation. I know all of these.' The deva then praised, 'Excellent! Excellent! Gautama! You know the attachments and bonds, and even know those who have attained pure liberation.' The deva then praised with a verse: 'In the past, I have seen the Brahmin enter Nirvana, Having long abandoned aversion and fear, able to cross over the love of the world.' At that time, after the deva spoke this verse, he joyfully returned to his heavenly palace. (180) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, a deva, whose light was exceptionally bright, came to the Buddha's place during the night. His majestic light illuminated the entire Jeta Grove, shining brightly. He then sat to one side and asked the Buddha, 'Gautama! Are you able to cross the swift current?' At that time, the World Honored One replied, 'Indeed, I am!' The deva said, 'Gautama! Such a swift current, so deep and boundless, with no place to grasp on the sides, and no place to stand in the middle, yet you are able to cross it. This is truly remarkable.' The Buddha said, 'Indeed, it is!'
。」
天覆問曰：「瞿曇！汝今云何於此駛流，無可攀挽，無安足處，而能得度？」
佛答天曰：「若我懈怠，必為沉沒。若為沉沒，必為所漂。若我精進，必不沉沒。若不沉沒，不為所漂。我于如是大洪流中，無可攀挽，無安足處，而能得度此大駛流。」
天即贊言：「善哉！善哉！比丘於此駛流，無所攀挽，而能得度，甚為希有！」
天覆以偈贊言：
「我昔已曾見， 婆羅門涅槃， 久舍于嫌怖， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
牟鋑及天女 四轉輪、髻發 睡厭、極難盡 伊尼延、駛流 無縛著解脫 而能得濟度
（一八一）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，來詣佛所，身光顯照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「世間常驚懼， 眾生恒憂惱， 未得財封利， 及已得之者， 于得不得中， 能無喜懼心， 如斯之等事， 唯愿為我說。」
爾時，世尊以偈答曰：
「若有智慧者， 苦行攝諸根， 棄捨一切務， 除如此等人， 更無出生死
現代漢語譯本 天覆問：『瞿曇！你現在如何在這湍急的河流中，沒有可以攀援的地方，也沒有可以立足的地方，卻能夠渡過呢？』 佛回答天說：『如果我懈怠，必定會沉沒。如果沉沒，必定會被沖走。如果我精進，必定不會沉沒。如果不沉沒，就不會被沖走。我在這如此巨大的洪流中，沒有可以攀援的地方，也沒有可以立足的地方，卻能夠渡過這湍急的河流。』 天立刻讚歎說：『善哉！善哉！比丘在這湍急的河流中，沒有可以攀援的地方，卻能夠渡過，真是非常稀有！』 天又用偈語讚歎說： 『我過去曾經見過，婆羅門涅槃， 長久地捨棄了嫌隙和恐懼，能夠渡過世間的愛慾。』 當時，這位天說完這偈語后，歡喜地返回天宮。 牟鋑和天女，四轉輪、髮髻， 睡眠的厭倦、極難消除，伊尼延、湍急的河流， 沒有束縛的解脫，卻能夠得到救度。 （一八一） 我是這樣聽說的： 一時，佛在舍衛國祇樹給孤獨園。當時有一天，光芒比平時更加明亮，來到佛所在的地方，身上的光芒照耀，遍佈祇洹，非常明亮，退坐在一旁，用偈語說道： 『世間常常驚恐，眾生總是憂愁煩惱， 沒有得到財富和利益的人，以及已經得到的人， 在得到和得不到之間，能夠沒有喜悅和恐懼的心， 像這樣的事情，希望您能為我解說。』 當時，世尊用偈語回答說： 『如果有智慧的人，苦行約束諸根， 捨棄一切事務，除了這樣的人， 再沒有能出生死的人。』
English version The Deva then asked: 'Gautama! How is it that you are able to cross this swift current, with nothing to grasp onto, and no place to stand?' The Buddha replied to the Deva: 'If I were to be lazy, I would surely sink. If I were to sink, I would surely be swept away. If I were to be diligent, I would surely not sink. If I were not to sink, I would not be swept away. In this great flood, with nothing to grasp onto, and no place to stand, I am able to cross this swift current.' The Deva immediately praised him, saying: 'Well done! Well done! It is truly rare that a monk is able to cross this swift current, with nothing to grasp onto!' The Deva then praised him with a verse: 'I have seen in the past, a Brahmin attain Nirvana, Having long abandoned resentment and fear, able to cross over worldly desires.' At that time, after the Deva spoke this verse, he joyfully returned to his palace. Muni and the heavenly maidens, the four wheel-turnings, the hair knots, The weariness of sleep, extremely difficult to eliminate, Iniyan, the swift current, Without the bondage of attachment, yet able to attain salvation. (181) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, a Deva, whose light was exceptionally bright, came to where the Buddha was. The light from his body illuminated the entire Jeta Grove, shining brightly. He sat down to one side and spoke in verse: 'The world is always in fear, sentient beings are constantly worried and distressed, Those who have not obtained wealth and benefits, and those who have already obtained them, Between obtaining and not obtaining, to be able to have no joy or fear in their hearts, Such things as these, I wish you would explain to me.' At that time, the World Honored One replied in verse: 'If there are those with wisdom, who practice asceticism and restrain their senses, Abandoning all affairs, except for such people, There are no others who can escape birth and death.'
。 若不捨諸務， 常處於生死， 驚畏而怖迮， 憂愁等諸患， 苦惱所纏逼。 若舍於一切， 能除上諸患， 則離於生死， 憂怖等諸惡。」
天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一八二）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，于其夜中，來詣佛所，威光普照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「誰得色最勝？ 誰乘和合逝？ 當於其處住， 習學何事業？ 是何等種類， 而能供養天？」
爾時，世尊以偈答曰：
「持戒有智慧， 善能修己者， 念禪不放逸， 除去四熱惱。 正法意解脫， 如此得上色， 美妙獲最勝， 和合斯乘道。 應形彼處住， 習學于善法， 若有如是人， 名知供養天。」
天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一八三）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本 如果不能捨棄各種事務，就會常常處於生死輪迴之中，在驚恐和逼迫中感到畏懼，被憂愁等各種煩惱所纏繞。如果能夠捨棄一切，就能消除上述的各種煩惱，從而脫離生死輪迴，遠離憂愁和恐懼等各種惡事。 天神又用偈語讚歎道： 『過去我曾見過，婆羅門進入涅槃，他們早已捨棄了厭惡和恐懼，能夠超越世間的愛慾。』 當時，這位天神說完這偈語后，歡喜地返回天宮。 （一八二） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天神，光芒比平時更加明亮，在夜裡來到佛陀所在的地方，威光普照，照亮了整個祇洹，非常明亮，然後坐在一旁，用偈語說道： 『誰能獲得最殊勝的容貌？誰能乘坐和諧的道路而去？應當在什麼地方安住？應當學習什麼事業？是什麼樣的人，能夠供養天神？』 當時，世尊用偈語回答說： 『持守戒律，具有智慧，善於修養自己的人，專注于禪定而不放逸，能夠去除四種熱惱。通過正法獲得意念的解脫，這樣就能獲得殊勝的容貌，美妙而獲得最殊勝的境界，乘坐和諧的道路。應當安住在這樣的地方，學習善法，如果有這樣的人，就叫做懂得供養天神。』 天神又用偈語讚歎道： 『過去我曾見過，婆羅門進入涅槃，他們早已捨棄了厭惡和恐懼，能夠超越世間的愛慾。』 當時，這位天神說完這偈語后，歡喜地返回天宮。 （一八三） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。
English version If one does not relinquish all affairs, one will constantly remain in the cycle of birth and death, feeling fear amidst alarm and pressure, and be entangled by worries and other afflictions. If one can relinquish everything, one can eliminate all the aforementioned afflictions, thereby escaping the cycle of birth and death, and distancing oneself from worries, fears, and other evils. The deity then praised with a verse: 'In the past, I have seen Brahmins attain Nirvana, they have long abandoned aversion and fear, and are able to transcend worldly desires.' At that time, after the deity spoke this verse, he joyfully returned to his heavenly palace. (One hundred and eighty-two) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, a deity, whose light was exceptionally bright, came to the Buddha's place during the night, his majestic light illuminating the entire Jeta Grove, shining brightly, and then sat to one side, speaking in verse: 'Who obtains the most superior appearance? Who travels on the path of harmony? Where should one reside? What kind of work should one learn? What kind of person is able to make offerings to the gods?' At that time, the World Honored One replied in verse: 'Those who uphold precepts, possess wisdom, and are skilled in self-cultivation, who focus on meditation without negligence, are able to remove the four torments. Through the righteous Dharma, one attains liberation of the mind, thus obtaining a superior appearance, beautifully achieving the most supreme state, and traveling on the path of harmony. One should reside in such a place, learning the good Dharma, and if there is such a person, they are called those who know how to make offerings to the gods.' The deity then praised with a verse: 'In the past, I have seen Brahmins attain Nirvana, they have long abandoned aversion and fear, and are able to transcend worldly desires.' At that time, after the deity spoke this verse, he joyfully returned to his heavenly palace. (One hundred and eighty-three) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti.
。時有一天，光色倍常，于其夜中，來詣佛所，威光普照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「羅吒國商估， 財產極巨富， 各各相貪利， 貪求無厭足。 為財產斗諍， 愛慾結流漂， 如斯之等類， 誰能捨欲愛？」
爾時，世尊以偈答曰：
「棄捨于眾緣， 妻子及六畜， 一切所玩愛， 除去欲貪癡。 舍欲而出家， 此能斷欲結， 永舍於一切， 漂沒及諍訟。」
爾時天覆以偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天說此偈已，歡喜還宮。
（一八四）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「于往昔時，俱薩羅國有五百乘車，而以為伴，行到曠野險難之處，無有水草。有五百賊尋逐其車，規欲摽掠。時有天神，住曠野中，知賊欲劫，而作是念：『我今當往詣彼車所，我當問之，彼若能答，當爲救護。設有不通，我當放舍。』思惟是已，尋即來到行客車前，身光遍照，五百乘車盡皆大明，即便以偈問商估言：
「『誰于寤者名為睡？ 誰于睡者名為寤？ 誰能解達如斯義， 宜知是時應答我
現代漢語譯本：有一天，光芒異常明亮，在夜晚，來到佛陀所在之處，威光普照，遍及祇洹精舍，光輝燦爛，然後退坐一旁，以偈頌說道： 『羅吒國的商人們，財產極其富有，個個都貪圖利益，貪求沒有滿足的時候。爲了財產而爭鬥，被愛慾束縛而漂流，像這樣的人，誰能捨棄慾望和愛呢？』 當時，世尊用偈頌回答說： 『捨棄各種因緣，妻子和六畜，一切所玩樂和喜愛的，除去慾望、貪婪和愚癡。捨棄慾望而出家，這樣才能斷除慾望的束縛，永遠捨棄一切，漂泊和爭訟。』 當時，天人又用偈頌讚嘆說： 『過去曾經見過，婆羅門進入涅槃，厭惡恐懼，長久地捨棄，能夠度脫世間的愛慾。』 當時，這位天人說完偈頌后，歡喜地返回天宮。 （一八四） 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，佛陀告訴眾比丘：『在過去的時候，拘薩羅國有五百輛車，結伴而行，到達曠野險惡的地方，沒有水草。有五百個盜賊追逐這些車輛，打算搶劫。當時有一位天神，住在曠野中，知道盜賊想要搶劫，就想：『我現在應當前往那些車輛所在之處，我應當問他們，他們如果能夠回答，我就為他們救護。如果不能理解，我就放棄他們。』思考完畢，就立刻來到行客的車前，身光普照，五百輛車都變得明亮，隨即用偈頌問商人們說： 『誰在清醒的時候被稱為睡著？誰在睡著的時候被稱為清醒？誰能理解這樣的含義，應該知道現在是回答我的時候。』
English version: One day, the light was exceptionally bright, and in the night, it came to where the Buddha was, its majestic light shining everywhere, illuminating the Jetavana Monastery. It then retreated to one side and spoke in verse: 'The merchants of the Rota country, their wealth is extremely abundant, each one is greedy for profit, their desire is never satisfied. They fight for property, bound by desire and drifting, who among such people can abandon desire and love?' At that time, the World Honored One replied in verse: 'Abandon all conditions, wife and livestock, all that is played with and loved, remove desire, greed, and ignorance. Abandon desire and leave home, this can break the bonds of desire, forever abandoning all, drifting and disputes.' At that time, the deva again praised in verse: 'In the past, I have seen, a Brahmin enter Nirvana, disgusted and fearful, having long abandoned, able to cross over the love of the world.' At that time, this deva, having spoken this verse, joyfully returned to his palace. (184) Thus have I heard: At one time, the Buddha was in the Jetavana Grove of Anathapindika in Sravasti. At that time, the Buddha told the monks: 'In the past, in the country of Kosala, there were five hundred carts, traveling together, reaching a dangerous place in the wilderness, without water or grass. There were five hundred thieves pursuing these carts, intending to rob them. At that time, there was a deva, dwelling in the wilderness, knowing that the thieves wanted to rob, and thought: 'I should now go to where those carts are, I should ask them, if they can answer, I will protect them. If they cannot understand, I will abandon them.' Having thought this, he immediately came before the travelers' carts, his body shining brightly, all five hundred carts became bright, and then he asked the merchants in verse: 'Who is called asleep when awake? Who is called awake when asleep? Who can understand such meaning, should know that now is the time to answer me.'
。』
「時商估中，有優婆塞，於三寶所深得凈信，歸佛法僧，于佛法僧得了決定，無有狐疑。又於四諦，亦無疑心。已得見諦，獲于初果。晨朝早起，正身端坐，繫念在前，高聲誦經，誦法句偈，及波羅緣，種種經偈。彼優婆塞說偈答言：
「『我于寤者名為睡， 我于睡者名為寤， 我知斯事悉明瞭， 是故今者以偈答。』
「爾時，天神以偈問言：
「『汝今云何作是言： 我于寤者名為睡， 我于睡者名為寤？ 云何如此而答我？』
「優婆塞以偈答言：
「『斷除貪慾瞋恚癡， 諸漏已盡阿羅漢， 彼稱為寤我名睡。 不知苦習及滅道， 我于彼睡名為寤， 天神汝今應當知。』
「天神復說偈問言：
「『善哉于寤名為睡， 汝能善解答我問。 久來不見法兄弟， 今得相見大歡悅。 今爾眾伴為汝故， 一切安隱得歸還。』」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（一八五）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本 當時，在商人聚集的地方，有一位優婆塞，他對三寶（佛、法、僧）深具凈信，皈依佛法僧，對佛法僧有了堅定的信念，沒有任何懷疑。他對四諦（苦、集、滅、道）也沒有任何疑慮。他已經證得了見諦，獲得了初果。每天早晨，他早早起身，端正身體坐好，集中意念，高聲誦讀經文，誦讀法句偈，以及波羅緣等各種經偈。這位優婆塞用偈語回答說： 『我把清醒的人稱為睡著，我把睡著的人稱為清醒，我知道這些事情都清清楚楚，所以現在用偈語來回答。』 當時，天神用偈語問道： 『你現在為什麼這樣說：我把清醒的人稱為睡著，我把睡著的人稱為清醒？你為什麼這樣回答我？』 優婆塞用偈語回答說： 『斷除了貪慾、嗔恚、愚癡，諸漏已經斷盡的阿羅漢，他們被稱為清醒，而我則被稱為睡著。那些不知道苦、集、滅、道的人，我把他們睡著的狀態稱為清醒，天神你現在應當知道。』 天神又用偈語問道： 『很好，把清醒稱為睡著，你能夠很好地解答我的問題。很久沒有見到法兄弟了，今天能夠相見，真是非常高興。現在你的同伴們因為你的緣故，一切都平安地回來了。』 佛陀說完這些話，眾比丘聽了佛陀的教誨，都歡喜地奉行。 （一八五） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。
English version At that time, in a place where merchants gathered, there was an upasaka (a lay Buddhist practitioner) who had deep pure faith in the Three Jewels (Buddha, Dharma, Sangha). He took refuge in the Buddha, Dharma, and Sangha, and had firm conviction in them, without any doubt. He also had no doubts about the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering). He had already attained the vision of truth and achieved the first fruit. Every morning, he would rise early, sit upright, focus his mind, and loudly recite scriptures, including verses from the Dhammapada, and various sutras such as the Parayana. This upasaka replied with a verse: 'I call those who are awake as asleep, and I call those who are asleep as awake. I know these things clearly, therefore I now answer with a verse.' At that time, a deva (god) asked in a verse: 'Why do you now say: I call those who are awake as asleep, and I call those who are asleep as awake? Why do you answer me like this?' The upasaka replied with a verse: 'Those who have eradicated greed, hatred, and delusion, whose outflows are exhausted, the Arhats, they are called awake, while I am called asleep. Those who do not know suffering, the origin of suffering, the cessation of suffering, and the path, I call their state of sleep as awake. Deva, you should now understand.' The deva again asked in a verse: 'Excellent, calling the awake as asleep, you have answered my question well. It has been a long time since I saw my Dharma brothers, and today I am very happy to see you. Now, your companions, because of you, have all returned safely.' After the Buddha spoke these words, the bhikkhus (monks) who heard the Buddha's teachings, joyfully practiced them. (185) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti.
。爾時，佛告諸比丘：「乃往古昔，輸波羅城有優婆塞所居住處，諸優婆塞咸共集會於其堂上，訶欲之過：欲現外形，如露白骨；又如肉段，眾鳥競逐；欲如糞毒，亦螫亦污；又如火坑，亦如疥人，向火癢痛，愈增其疾；又如向風執炬逆走，若不放舍，必為所燒；亦如夢幻，又如假借，亦如樹果，又如鉾戟；欲為不凈，穢惡充滿；如食不消，噦臭可惡。雖復共集種種言說訶欲之過，然其還家，各自放逸。時優婆塞所集堂神，而作是念：『諸優婆塞集會此堂，說欲過患，及其還家，嗜慾滋甚，不名清凈，不依法行。我今為彼，作諸觸惱，令其覺寤。』作是念已，時彼堂神于優婆塞集會之時，即說偈言：
「『優婆塞集論， 說欲是無常， 汝等還自為， 欲流所沉沒。 譬如深淤泥， 老牛墜在中， 如今我觀察， 優婆塞眾多， 多聞持禁戒， 唯說一欲過， 言欲是無常， 但空有是言， 實無棄欲心， 貪著男女相。 貪著名非法， 汝等宜捨棄， 于佛教法中， 應如法修行。』
「爾時，天神說如是偈，諸優婆塞聞是偈已，皆悉解悟，厭惡于欲，剃除鬚髮，信家非家，出家學道，勤行精進，修戒定慧，悉皆獲得阿羅漢果
現代漢語譯本：當時，佛陀告訴眾比丘：『很久以前，在輸波羅城有一個優婆塞居住的地方，眾優婆塞常常聚集在那個廳堂上，斥責慾望的過失：慾望顯現外在的形態，就像暴露的白骨；又像一塊肉，引來眾鳥爭奪；慾望像糞便毒藥，既能刺痛又能污染；又像火坑，也像患疥瘡的人，向火取暖只會越抓越癢，加重病情；又像逆風執火把行走，如果不放手，必定會被燒傷；也像夢幻，又像借來的東西，又像樹上的果實，又像矛戟；慾望是不潔凈的，充滿了污穢；像吃下去無法消化的食物，嘔吐出來的氣味令人厭惡。』雖然他們聚在一起說了種種斥責慾望過失的話，但回到家后，各自又放縱慾望。當時，優婆塞們聚集的廳堂的神，就想：『這些優婆塞在這個廳堂里，說慾望的過患，但他們回到家后，對慾望的貪戀更加嚴重，這不叫清凈，也不是依法修行。我現在要給他們製造一些觸惱，讓他們覺悟。』這樣想著，當時那個廳堂的神在優婆塞們聚集的時候，就說了偈語： 『優婆塞們聚集在一起討論，說慾望是無常的，你們自己卻仍然被慾望的洪流所淹沒。就像深陷泥潭的老牛，我如今觀察到，眾多的優婆塞，雖然博學多聞，持守戒律，卻只說慾望的過失，說慾望是無常的，但只是空談而已，實際上並沒有捨棄慾望的心，仍然貪戀男女之相。貪戀名利，是不合法的，你們應該捨棄這些，在佛教的教法中，應該如法修行。』 當時，天神說了這樣的偈語，眾優婆塞聽了這偈語后，都醒悟了，厭惡慾望，剃除鬚髮，捨棄家庭，出家學道，勤奮精進，修持戒定慧，最終都獲得了阿羅漢果。
English version: At that time, the Buddha told the monks, 'Long ago, in the city of Supara, there was a place where lay practitioners (upasakas) resided. These upasakas would often gather in a hall and denounce the faults of desire: desire manifests outwardly like exposed white bones; or like a piece of meat, attracting birds to fight over it; desire is like poisonous excrement, both stinging and defiling; it is like a fire pit, or like a person with scabies, who, by scratching near the fire, only increases the itching and worsens the condition; it is like holding a torch against the wind, if not released, one will surely be burned; it is like a dream, like something borrowed, like fruit on a tree, like a spear; desire is impure, filled with filth; like undigested food, the vomit is foul and disgusting.' Although they gathered and spoke of the faults of desire, when they returned home, they each indulged in their desires. At that time, the spirit of the hall where the upasakas gathered thought, 'These upasakas speak of the faults of desire in this hall, but when they return home, their craving for desire only intensifies. This is not called purity, nor is it practicing according to the Dharma. I will now create some disturbances for them, so that they may awaken.' Having thought this, the spirit of the hall, when the upasakas gathered, spoke this verse: 'The upasakas gather to discuss, saying desire is impermanent, yet you yourselves are still submerged in the torrent of desire. Like an old ox stuck in deep mud, I now observe that many upasakas, though learned and upholding precepts, only speak of the faults of desire, saying desire is impermanent, but it is just empty talk, with no real intention to abandon desire, still craving the forms of men and women. Craving fame and profit is unlawful, you should abandon these, and within the teachings of Buddhism, you should practice according to the Dharma.' At that time, the heavenly spirit spoke this verse, and upon hearing it, all the upasakas awakened, disgusted with desire, shaved their heads and beards, left their homes, became monks, diligently practiced, cultivated morality, concentration, and wisdom, and all attained the fruit of Arhatship.
。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（一八六）
如是我聞：
一時，佛在王舍城迦蘭陀竹林。時須達多長者有少因緣，從舍衛國至王舍城，詣護彌長者家，見其家中，竟夜不睡，破薪然火，辦諸供具，安置高座，敷諸床榻。須達多長者見是事已，作是思惟：「今此長者施設供具，為欲結婚歡樂宴會？為欲屈彼頻婆娑羅王及大臣乎？」復更思念：「若請國王，及以官屬，婚姻宴會，而此長者不應躬身，而自棲棲，執于勞苦，然火作食；必有勝人，不審是誰？我今當問。」思惟是已，即以所念，問于長者。
時護彌長者即答之曰：「我亦不為婚姻歡會，亦不屈請頻婆娑羅王及大臣等，而為此會。我于明日，將欲請佛及比丘僧，故設斯供。」
須達多長者初聞佛名，身毛為豎，驚喜問言：「云何名佛？」
護彌答言：「釋種出家，剃除鬚髮，成於無上正真之道，號曰為佛。」
須達又問：「云何名僧？」
長者答曰：「若剎利子，剃除鬚髮，逐佛出家。婆羅門種、居士種、首陀羅種，如是之等，信家非家，隨佛出家，是名為僧。我於今者，請佛及僧
現代漢語譯本 佛陀說完這些話后，眾比丘聽了佛陀的教誨，都歡喜地遵照奉行。
（一八六）
我是這樣聽說的：
一時，佛陀在王舍城的迦蘭陀竹林。當時，須達多長者因為一些事情，從舍衛國來到王舍城，拜訪護彌長者的家。他看到護彌家中整夜不睡，劈柴燒火，準備各種供品，設定高座，鋪設床榻。須達多長者看到這些情況后，心中思忖：『這位長者準備這些供品，是爲了結婚的喜慶宴會嗎？還是爲了邀請頻婆娑羅王和他的大臣們呢？』他又進一步思考：『如果是邀請國王和官員，以及舉辦婚禮宴會，這位長者不應該親自忙碌，如此辛苦地劈柴燒火做飯；必定是有更尊貴的人要來，不知道是誰？我應該問問。』想到這裡，他就把心中的疑問問了長者。
當時，護彌長者回答說：『我不是爲了結婚的喜慶宴會，也不是爲了邀請頻婆娑羅王和他的大臣們，才準備這些。我明天要邀請佛陀和比丘僧眾，所以才準備這些供品。』
須達多長者第一次聽到『佛』這個名字，全身汗毛都豎了起來，驚喜地問道：『什麼是佛？』
護彌回答說：『釋迦族出家，剃除鬚髮，成就無上正等正覺的人，被稱為佛。』
須達多又問：『什麼是僧？』
長者回答說：『如果是剎帝利種姓的子弟，剃除鬚髮，跟隨佛陀出家。婆羅門種姓、居士種姓、首陀羅種姓，像這樣的人，相信佛法，離開家庭，跟隨佛陀出家，這些人被稱為僧。我現在要邀請佛陀和僧眾。
English version After the Buddha spoke these words, the monks, having heard the Buddha's teachings, joyfully followed them.
(One hundred and eighty-six)
Thus have I heard:
At one time, the Buddha was in the Karanda Bamboo Grove in Rajagriha. At that time, the elder Sudatta, due to some matters, came from Shravasti to Rajagriha and visited the house of the elder Hummi. He saw that Hummi's household was not sleeping all night, chopping wood and making fires, preparing various offerings, setting up high seats, and laying out beds. Upon seeing this, the elder Sudatta thought to himself: 'Is this elder preparing these offerings for a wedding celebration? Or is he inviting King Bimbisara and his ministers?' He further pondered: 'If it were to invite the king and officials, or for a wedding banquet, this elder would not be personally busy, toiling so hard, chopping wood, and cooking; there must be a more honored person coming, I wonder who it is? I should ask.' Having thought this, he asked the elder about his thoughts.
At that time, the elder Hummi replied: 'I am not preparing these for a wedding celebration, nor am I inviting King Bimbisara and his ministers. I am preparing these because tomorrow I will invite the Buddha and the community of monks.'
The elder Sudatta, upon first hearing the name 'Buddha,' felt his body hair stand on end and asked in surprise: 'What is a Buddha?'
Hummi replied: 'One who has renounced the Shakya clan, shaved his head and beard, and attained the unsurpassed, true, and complete enlightenment is called a Buddha.'
Sudatta then asked: 'What is a Sangha?'
The elder replied: 'If a son of the Kshatriya caste shaves his head and beard and follows the Buddha into homelessness. Those of the Brahmin caste, the householder caste, the Shudra caste, and so on, who believe in the Dharma, leave their homes, and follow the Buddha into homelessness, these are called the Sangha. I am now inviting the Buddha and the Sangha.'
。」
須達多問言：「今日如來為可見不？」
護彌答言：「如來近在迦蘭陀林，爾今小待，佛當自來受我供養。」
時須達多內心踴躍，思睹世尊，便小睡眠，眠已尋寤，天猶未曉，意謂平旦，即便早起，趣于城門。然彼城門，初夜后夜二時常開。時須達多既至門下，見城門開，謂天已曉，即出門外，欲詣佛所。先以唸佛故，有光明來照其身。到城外已，見一天祠，即時繞祠，恭敬禮拜，還復黑闇，心自念言：「天大黑闇，若人非人，或能害我，當還入城。」
時尸婆天神放光照曜，乃至祇洹悉皆大明。天神即語須達多言：「汝可前進，不宜退還。」爾時天神即說偈言：
「假使百匹馬， 載滿眾珍寶， 並及百金人， 以持用佈施， 如是展轉施， 遍滿閻浮提， 如是功德聚， 以用為一分， 不如有一人， 發心向佛所， 舉足行一步， 十六分中一。 假使雪山中， 所有大力象， 其數足滿百， 金寶莊挍身， 其體甚姝大， 其行極迅疾， 暴逸倍有力， 滿載諸雜寶， 以此用佈施， 不如向佛所， 一步之功德， 十六分中一
須達多問道：『今日如來是否可見？』 護彌回答說：『如來最近在迦蘭陀林，你稍等片刻，佛陀自會前來接受我的供養。』 當時須達多內心激動，渴望見到世尊，便小睡了一會兒。醒來時，天還沒亮，他以為天亮了，就早早起身，前往城門。那城門，初夜和后夜兩個時段都是常開的。須達多到了城門下，見城門開著，以為天已亮，就出了城門，想去佛陀那裡。因為他心中想著佛，所以有光明照耀他的身體。到了城外，他看到一座天祠，就繞著天祠，恭敬地禮拜，之後又恢復了黑暗。他心裡想：『天色太黑了，如果遇到非人，可能會傷害我，我還是回城吧。』 這時，尸婆天神放出光芒照耀，甚至照亮了整個祇洹。天神對須達多說：『你可繼續前進，不應退回。』當時天神說了偈語： 『假使有百匹馬，載滿各種珍寶，以及一百個金人，用來佈施，如此輾轉佈施，遍滿整個閻浮提，這樣的功德積累，用它來算作一份，也不如一個人，發心前往佛陀所在之處，舉足走一步，其功德為十六分之一。 假使雪山中，所有大力象，數量足夠一百，用金銀珠寶裝飾身體，它們體型非常雄偉，行走極其迅速，奔跑起來力量倍增，滿載各種雜寶，用這些來佈施，也不如向佛陀所在之處，走一步的功德，其功德為十六分之一。』
Sudatta asked, 'Is the Tathagata visible today?' Humi replied, 'The Tathagata is recently in the Kalandaka Grove. Wait a little while, and the Buddha will come to receive my offerings.' At that time, Sudatta's heart was filled with excitement, longing to see the World Honored One. He took a short nap. When he woke up, it was still dark. Thinking it was dawn, he got up early and went to the city gate. The city gate was always open during the first and last watches of the night. When Sudatta arrived at the gate and saw it open, he thought it was dawn and went out of the city, intending to go to the Buddha. Because he was mindful of the Buddha, a light shone upon his body. Upon reaching outside the city, he saw a heavenly shrine. He circled the shrine, respectfully bowing, and then it became dark again. He thought to himself, 'It's too dark. If I encounter non-humans, they might harm me. I should go back to the city.' At that moment, the celestial deity Shiva emitted light, illuminating even the entire Jeta Grove. The deity said to Sudatta, 'You should continue forward; you should not retreat.' Then the deity spoke in verse: 'Even if there were a hundred horses, loaded with various treasures, and a hundred golden men, used for giving, and such giving were spread throughout Jambudvipa, the accumulation of such merit, if considered as one part, would not equal that of a person who, with the intention of going to the Buddha's place, takes one step, the merit of which is one-sixteenth. Even if in the snowy mountains, there were a hundred mighty elephants, adorned with gold and jewels, their bodies magnificent, their movements extremely swift, their running power doubled, fully loaded with various treasures, using these for giving, it would not equal the merit of taking one step towards the Buddha's place, the merit of which is one-sixteenth.'
。 假使劍摩耆， 所出之寶女， 顏容甚端嚴， 其數足滿百， 瓔珞以嚴身， 真金為首飾， 頭著寶珠瓔， 以此用佈施， 所得之功德， 不如向佛所， 舉足行一步， 十六分中一。 是故我勸爾， 於此莫退還。」
時須達多即問之曰：「汝是誰耶？」
天即答言：「我是汝昔日親舊善身摩納，于舍利弗、大目連所，臨終之時，生歡喜心，命終生天，得為北方天王毗沙門子。我于如來弟子所，發心隨喜，尚獲此福，況復佛也？」
時須達多復自念言：「今此天神稱讚乃爾，以此量之，必知彼人功德尊勝。」爾時，世尊露地經行，須達多長者即詣佛所，初見世尊，不知禮敬，輒前直坐。時彼天神化作婆羅門，來至佛所，繞佛三匝，頂禮恭敬，然後就坐。時須達多既見之已，方效于彼，禮敬而坐，問訊：「不審聖體安樂以不？」
爾時，世尊以偈答曰：
「一切事安樂， 婆羅門涅槃， 無為欲所污， 解脫于諸有。 心斷諸欲求， 心除熱惱病， 其心得清凈， 寂滅安隱眠。」
爾時，世尊即將長者須達多入于房中，敷座而坐。時須達多禮佛足已，在一面坐
現代漢語譯本：假設劍摩耆，所獻出的寶女，容貌極其端莊美麗，數量足夠一百位，她們用瓔珞裝飾身體，用真金做頭飾，頭上戴著寶珠瓔珞，用這些來佈施，所得的功德，不如向佛陀那裡，抬腳走一步的功德的十六分之一。 因此我勸你，不要在這裡退縮。』 當時須達多就問他：『你是誰呀？』 天人回答說：『我是你以前的親友善身摩納，在舍利弗、大目犍連那裡，臨終的時候，生起歡喜心，命終後生到天上，成為北方天王毗沙門的兒子。我在如來的弟子那裡，發心隨喜，尚且獲得這樣的福報，更何況是佛陀呢？』 當時須達多又自己想：『現在這位天神如此稱讚，以此來衡量，必定知道那人的功德尊貴殊勝。』當時，世尊在露天行走，須達多長者就來到佛陀那裡，初次見到世尊，不知道禮敬，就直接坐下了。當時那位天神化作婆羅門，來到佛陀那裡，繞佛三圈，頂禮恭敬，然後才坐下。當時須達多看到之後，才效仿他，禮敬而坐，問候說：『不知聖體安康嗎？』 當時，世尊用偈語回答說： 『一切事都安樂，婆羅門已入涅槃，沒有被慾望所污染，解脫了所有的存在。心已斷絕各種慾望，心已消除熱惱的病痛，他的心清凈，寂靜安穩地睡眠。』 當時，世尊就帶領長者須達多進入房間，鋪設座位坐下。當時須達多禮拜佛足后，在一旁坐下。
English version: 'Suppose the sword-wielding Kema, the precious women she offers, with extremely dignified and beautiful appearances, numbering a full hundred, adorned with necklaces, with pure gold as head ornaments, wearing jeweled necklaces on their heads, using these for almsgiving, the merit gained is not even one-sixteenth of the merit of taking one step towards the Buddha. Therefore, I urge you, do not retreat here.' At that time, Sudatta asked him, 'Who are you?' The celestial being replied, 'I am your former friend, the virtuous-bodied Manava, who, at the time of death, in the presence of Sariputra and Maudgalyayana, generated a joyful mind, and after death, was reborn in heaven, becoming the son of the Northern Heavenly King Vaisravana. I, in the presence of the Tathagata's disciples, generated a mind of rejoicing, and still obtained such blessings, how much more so with the Buddha?' At that time, Sudatta thought to himself, 'Now this celestial being praises so much, by this measure, it must be known that that person's merit is noble and supreme.' At that time, the World Honored One was walking in the open, and the elder Sudatta came to the Buddha. Upon first seeing the World Honored One, not knowing how to pay respects, he sat down directly. At that time, the celestial being transformed into a Brahmin, came to the Buddha, circumambulated the Buddha three times, bowed respectfully, and then sat down. At that time, Sudatta, having seen this, then imitated him, paying respects and sitting down, asking, 'I wonder if your holy body is at peace?' At that time, the World Honored One replied with a verse: 'All things are peaceful, the Brahmin has entered Nirvana, not defiled by desires, liberated from all existence. The mind has severed all desires, the mind has eliminated the sickness of heat and vexation, his mind is pure, sleeping in tranquil peace.' At that time, the World Honored One then led the elder Sudatta into the room, laid out a seat and sat down. At that time, Sudatta, having bowed at the Buddha's feet, sat down on one side.
。佛為種種說法，示教利喜，施論、戒論、生天之論，欲為不凈，出要為樂。佛知須達多心意專正，踴躍歡喜，佛為說四真諦，即于座上見四真諦，如新凈㲲易受染色，須達多易悟，亦復如是，見法證法，斷八十億洞然之結，得須陀洹。即從座起，整衣服，禮佛足已，白佛言：「世尊！我名須達多，我以佈施貧乏之故，諸人稱為給孤獨氏。」
佛言：「汝是何國人？出生何種族？」
須達白言：「我所出生舍衛國，唯愿世尊往詣彼國，我當終身施設供養。」
佛告須達多：「彼國為有僧坊以不？」
須達多白佛言：「世尊但往于彼，我當營造，使諸比丘來往于彼。」爾時如來默然受請。
時須達多聞佛所說，並受其請，頂禮佛足，歡喜而去。
（一八七）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。爾時，須達多長者遇病困篤。於時世尊聞其病甚，即于晨朝，著衣持缽，往詣其家。須達長者遙見佛來，動身欲起，佛告長者：「不須汝起。」爾時世尊別敷座坐，佛告長者：「汝所患苦，為可忍不？醫療有降，不至增乎？」
長者白佛：「今所患苦，甚為難忍，所受痛苦，遂漸增長，苦痛逼切，甚可患厭
現代漢語譯本：佛陀爲了各種不同的情況說法，開示教導，使人受益和歡喜，講佈施的道理、持戒的道理、以及昇天的道理，指出慾望是不清凈的，解脫才是快樂。佛陀知道須達多心意專一純正，非常高興，就為他說了四聖諦。須達多當場就領悟了四聖諦，就像新洗乾淨的布容易被染色一樣，須達多也很快就開悟了。他見到了真理，證得了真理，斷除了八十億的煩惱結縛，證得了須陀洹果。他立刻從座位上站起來，整理好衣服，向佛陀頂禮，然後對佛陀說：『世尊！我的名字叫須達多，因為我經常佈施給貧窮的人，所以大家都叫我給孤獨。』 佛陀問：『你是哪個國家的人？出生于哪個種族？』 須達多回答說：『我出生在舍衛國，希望世尊能到那個國家去，我將終身供養您。』 佛陀告訴須達多：『那個國家有僧侶居住的場所嗎？』 須達多對佛陀說：『世尊您只管去那裡，我將建造僧舍，讓比丘們可以來往居住。』這時，如來默許了他的邀請。 當時，須達多聽了佛陀所說的話，並得到佛陀的應允，就向佛陀頂禮，歡喜地離開了。 （一八七） 我是這樣聽說的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，須達多長者生病，病情很嚴重。這時，世尊聽說他病得很重，就在早晨穿好衣服，拿著缽，前往他家。須達長者遠遠地看見佛陀來了，想要起身，佛陀告訴長者：『你不用起來。』這時，世尊另外鋪設座位坐下，佛陀問長者：『你所患的病，還能忍受嗎？治療后病情有所減輕，還是更加嚴重了呢？』 長者對佛陀說：『現在所患的病，實在難以忍受，所受的痛苦，逐漸加重，痛苦逼迫，實在令人厭煩。』
English version: The Buddha, for various situations, expounded the Dharma, teaching and benefiting, bringing joy, speaking of the principles of giving, the principles of precepts, and the principles of being born in heaven, pointing out that desires are impure, and liberation is happiness. The Buddha knew that Sudatta's mind was focused and pure, and was very pleased, so he spoke the Four Noble Truths to him. Sudatta immediately understood the Four Noble Truths, just as a newly washed cloth is easily dyed, Sudatta also quickly awakened. He saw the truth, realized the truth, cut off eighty billion fetters of afflictions, and attained the fruit of Srotapanna. He immediately stood up from his seat, tidied his clothes, bowed to the Buddha, and then said to the Buddha: 'Venerable One! My name is Sudatta, and because I often give to the poor, everyone calls me Anathapindika.' The Buddha asked: 'What country are you from? What race were you born into?' Sudatta replied: 'I was born in the country of Sravasti, I hope the Venerable One can go to that country, and I will provide for you for the rest of my life.' The Buddha told Sudatta: 'Is there a place for monks to live in that country?' Sudatta said to the Buddha: 'Venerable One, you just go there, and I will build monasteries so that the monks can come and live there.' At this time, the Tathagata silently accepted his invitation. At that time, Sudatta heard what the Buddha said, and having received the Buddha's consent, he bowed to the Buddha and left joyfully. (187) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the elder Sudatta fell ill and his condition was very serious. At this time, the World Honored One heard that he was very ill, so in the morning he put on his robes, took his bowl, and went to his house. The elder Sudatta saw the Buddha coming from afar and wanted to get up, but the Buddha told the elder: 'You don't need to get up.' At this time, the World Honored One laid out another seat and sat down. The Buddha asked the elder: 'Is the illness you are suffering from still bearable? Has the treatment reduced the illness, or has it become more serious?' The elder said to the Buddha: 'The illness I am suffering from now is really unbearable, the pain I am experiencing is gradually increasing, the pain is pressing, and it is really annoying.'
。譬如力人以繩繫於弱劣者頭，㨑搣掣頓，揉捺其頭，我患首疾，亦復如是。譬如屠家以彼利刀，而開牛腹，撓攪五內，我患腹痛，亦復如是。譬如二大力士，捉彼羸瘦極患之人，向火熇炙，我患身體，煩熱苦痛，亦復如是。」
佛告長者：「汝於今者，應于佛所生不壞信，法僧及戒，亦當如是。」
長者白言：「如佛所說，四不壞信，我亦具得。」
佛告長者：「依四不壞，爾今次應修於六念，汝當唸佛諸功德，憶佛十號，如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，是名唸佛。云何念法？如來所說勝妙之法，等同慶善，現在得利，及獲得證，離諸熱惱，不擇時節，能向善趣。現在開示，乃至智者自知，是名念法。云何念僧？常當憶念僧之德行，如來聖僧，得向具足，應病授藥，正真向道，所行次第，不越限度，能隨於佛。所行之法，須陀洹果，向須陀洹，斯陀含果，向斯陀含，阿那含果，向阿那含，阿羅漢果，向阿羅漢，是名如來聲聞僧。具足戒、定、慧、解脫、解脫知見，為他所請，如是等僧，宜應敬禮，合掌向之，是名念僧
現代漢語譯本：例如，如果有人用繩子繫住一個虛弱的人的頭，然後拉扯、扭動、按壓他的頭，我頭痛的感覺就像這樣。又如，屠夫用鋒利的刀剖開牛的肚子，翻攪它的內臟，我腹痛的感覺也像這樣。又如，兩個大力士抓住一個極度虛弱的人，把他放在火上烤，我身體感到煩躁、發熱和痛苦，也像這樣。 佛陀告訴長者：『你現在應該對佛陀產生不可動搖的信仰，對佛法、僧團和戒律也應該如此。』 長者回答說：『正如佛陀所說，這四種不可動搖的信仰，我也都具備了。』 佛陀告訴長者：『依靠這四種不可動搖的信仰，你現在應該進一步修習六念。你應該憶念佛陀的各種功德，憶念佛陀的十個稱號，即如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，這稱爲念佛。如何念法呢？如來所說的殊勝微妙的佛法，平等地帶來吉祥，現在就能獲得利益，並能獲得證悟，遠離各種煩惱，不分時節，能夠引導人們走向善道。現在開示，乃至有智慧的人自己能夠領悟，這稱爲念法。如何念僧呢？應該常常憶念僧團的德行，如來的聖僧，已經達到具足的境界，能夠對癥下藥，真正地走向正道，所修行的次第，不超越界限，能夠跟隨佛陀。他們所修行的法，包括須陀洹果、趨向須陀洹果、斯陀含果、趨向斯陀含果、阿那含果、趨向阿那含果、阿羅漢果、趨向阿羅漢果，這稱為如來的聲聞僧。他們具足戒、定、慧、解脫、解脫知見，為他人所請，這樣的僧團，應該恭敬禮拜，合掌向他們致敬，這稱爲念僧。』
English version: For example, if someone ties a rope around the head of a weak person, and then pulls, twists, and presses their head, my headache feels just like that. Or, like a butcher using a sharp knife to cut open a cow's belly and stir its internal organs, my stomachache feels just like that. Or, like two strong men grabbing an extremely weak person and roasting them over a fire, my body feels agitated, hot, and painful, just like that. The Buddha told the elder, 'Now you should have unwavering faith in the Buddha, and you should also have it in the Dharma, the Sangha, and the precepts.' The elder replied, 'As the Buddha has said, I have also attained these four unwavering faiths.' The Buddha told the elder, 'Relying on these four unwavering faiths, you should now further cultivate the six recollections. You should recollect the various merits of the Buddha, and recollect the ten titles of the Buddha, namely, Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Shasta deva-manushyanam, Buddha, and Bhagavan. This is called recollection of the Buddha. How to recollect the Dharma? The sublime and wonderful Dharma spoken by the Tathagata equally brings auspiciousness, one can obtain benefits in the present, and can attain enlightenment, free from all afflictions, regardless of time, and can guide people towards the path of goodness. It is revealed now, and even the wise can understand it themselves. This is called recollection of the Dharma. How to recollect the Sangha? One should always recollect the virtues of the Sangha, the holy Sangha of the Tathagata, who have reached the state of completeness, can prescribe the right medicine for the illness, truly walk the right path, the order of their practice does not exceed the limits, and they can follow the Buddha. The Dharma they practice includes the fruit of Srotapanna, the path to Srotapanna, the fruit of Sakadagami, the path to Sakadagami, the fruit of Anagami, the path to Anagami, the fruit of Arhat, and the path to Arhat. This is called the Shravaka Sangha of the Tathagata. They are complete with precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. They are invited by others. Such a Sangha should be respectfully worshipped, and one should fold their palms and pay homage to them. This is called recollection of the Sangha.'
。云何念戒？自念所行滿足之戒，白凈戒，不瑕戒，不缺戒，不穿漏戒，純凈戒，無垢穢戒，不求財物戒，智者所樂戒，無可譏嫌戒。次應自念，是名念戒。云何念施？己所行施，我得善利，應離慳貪，行於佈施，心無所著，悉能放舍。若施之時，手自授與，心常樂施，無有厭倦，舍心具足。若有乞索，常為開分，是名念施。云何念天？常當護心，念六慾天，念須陀洹、斯陀含，生彼六天。」
須達多白佛言：「世尊！如佛所說，六念之法，我已具修。」須達白佛：「唯愿世尊，在此中食。」佛默受請。日時既到，須達長者為于如來設眾餚饌，種種備具，清凈香潔。設是供已，合掌向佛，而作是言：「世尊出世，難可值遇。」佛為長者種種說法，示教利喜，從座而去。
須達長者于佛去後，尋于其夜，身壞命終，得生天上。既生天上，尋還佛所，須達天子光色倍常，照于祇洹，悉皆大明，頂禮佛足，在一面坐，而說偈言：
「此今猶故是， 祇洹之園林， 仙聖所住處， 林池甚閑靜。 法主居其中， 我今生喜樂， 信戒定慧業， 正命能使凈。 若能修如是， 向來之上行， 非種姓財富， 能得獲斯事
現代漢語譯本：什麼是憶念戒律？自己憶念所奉行的圓滿戒律，清凈的戒律，沒有瑕疵的戒律，沒有缺漏的戒律，沒有'漏'的戒律，純粹清凈的戒律，沒有污垢的戒律，不為求取財物的戒律，智者所喜愛的戒律，沒有可被譏諷嫌棄的戒律。其次應當自己憶念這些，這稱為憶念戒律。什麼是憶念佈施？自己憶念所行的佈施，我獲得了善的利益，應當遠離慳吝貪婪，實行佈施，心中沒有執著，完全能夠放下。如果佈施的時候，親手給予，心中常常樂於佈施，沒有厭倦，捨棄的心圓滿具足。如果有乞求的人，常常為他們開解分施，這稱為憶念佈施。什麼是憶念天？常常應當守護自己的心，憶念六慾天，憶念須陀洹、斯陀含，他們都生於這六慾天。 須達多對佛說：『世尊！如佛所說的六念之法，我已經全部修習。』須達對佛說：『唯愿世尊，在這裡用餐。』佛默然接受邀請。到了用餐的時間，須達長者為如來準備了各種美味佳餚，種種齊備，清凈香潔。供養完畢后，合掌向佛，說道：『世尊出世，難以值遇。』佛為長者說了種種佛法，開示教導，令其歡喜，然後從座位離開。 須達長者在佛陀離開后，當晚就身壞命終，得生天上。既生天上，立即回到佛陀所在之處，須達天子的光芒比以往更加明亮，照耀著祇洹精舍，全部都變得光明，他頂禮佛足，在一旁坐下，並說了偈語： 『這裡仍然是，祇洹的園林， 仙聖所居住的地方，林池非常幽靜。 法主居住其中，我今生起喜悅， 信戒定慧的功業，正命能夠使人清凈。 如果能夠修習這些，向上提升的行為， 不是種姓和財富，能夠獲得這樣的成就。』
English version: What is mindfulness of precepts? One should be mindful of the precepts one has practiced, precepts that are complete, pure, without blemish, without deficiency, without 'leakage', purely clean, without defilement, not for seeking wealth, precepts that are pleasing to the wise, and without any cause for criticism or dislike. Next, one should be mindful of these, this is called mindfulness of precepts. What is mindfulness of giving? One should be mindful of the giving one has practiced, that I have obtained good benefits, one should be free from stinginess and greed, practice giving, with no attachment in the heart, and be able to completely let go. If when giving, one gives with one's own hands, the heart is always happy to give, without weariness, and the heart of giving is complete. If there are those who beg, one should always open up and share with them, this is called mindfulness of giving. What is mindfulness of the devas? One should always guard one's heart, be mindful of the six desire realms, be mindful of the Stream-enterers and Once-returners, who are born in these six desire realms. Sudatta said to the Buddha, 'World Honored One! As the Buddha has said, the six mindfulness practices, I have already fully practiced.' Sudatta said to the Buddha, 'May the World Honored One, please have a meal here.' The Buddha silently accepted the invitation. When the time for the meal arrived, the elder Sudatta prepared various delicious dishes for the Tathagata, all kinds of things were prepared, clean and fragrant. After making the offering, he put his palms together towards the Buddha and said, 'It is difficult to encounter the World Honored One in this world.' The Buddha spoke various teachings to the elder, instructing and guiding him, making him happy, and then left his seat. After the Buddha left, the elder Sudatta, that very night, his body broke and his life ended, and he was born in the heavens. Having been born in the heavens, he immediately returned to where the Buddha was, the light of the deva Sudatta was even brighter than before, illuminating the Jetavana Monastery, making everything bright, he bowed at the Buddha's feet, sat on one side, and spoke a verse: 'This is still, the garden of Jetavana, The place where sages dwell, the groves and ponds are very peaceful. The Dharma Lord dwells within, I now feel joy, The deeds of faith, precepts, concentration, and wisdom, right livelihood can make one pure. If one can cultivate these, upwardly progressing actions, It is not lineage or wealth, that can obtain such an achievement.'
。 智慧舍利弗， 寂然持禁戒， 空處樂恬靜， 最勝無倫匹。」
佛告天曰：「如是！如是。」爾時，世尊即說偈言：
「信戒定慧業， 正念能使凈， 非種姓財富， 能獲如斯事。 智慧舍利弗， 寂滅能持戒， 空處樂恬靜， 最上無倫匹。」
須達天子聞佛所說，歡喜頂禮，于座上沒，還於天宮。
爾時，世尊于天未曉，入講堂中，敷座而坐，告諸比丘：「向有一天，光色倍常，來詣我所，其光暉曜，普照祇洹，悉皆大明。禮我足已，卻坐一面，而說斯偈：
「『此今猶故是， 祇洹之園林， 仙聖所住處， 林池甚閑靜。 法主居其中， 我今生悅樂， 信戒定慧業， 正命能使凈。 若能修如是， 向來之上事， 非種姓財富， 能獲如斯事。 智慧舍利弗， 寂然持禁戒， 空處樂恬靜， 最勝無倫匹。』」
爾時，尊者阿難在如來后，聞天說偈，即白佛言：「此必是須達長者，得生天上，是故還來贊舍利弗。」
佛言：「如是！如是。彼須達多生天上，來至我所，說如斯偈。」
爾時，阿難及諸比丘聞佛所說，歡喜奉行
現代漢語譯本： 『智慧的舍利弗，寂靜地持守戒律，在空閑之處享受寧靜，是最殊勝無與倫比的。』 佛陀告訴天人說：『是這樣的！是這樣的。』當時，世尊即說偈語： 『信、戒、定、慧的修行，以及正念能使人清凈，不是種姓和財富，能夠獲得這樣的成就。 智慧的舍利弗，寂滅地持守戒律，在空閑之處享受寧靜，是最上等無與倫比的。』 須達天子聽聞佛陀所說，歡喜地頂禮，從座位上消失，返回天宮。 當時，世尊在天未亮時，進入講堂，鋪好座位坐下，告訴眾比丘：『剛才有一天人，光芒比平時更加明亮，來到我這裡，他的光輝照耀，普照祇洹，一切都非常明亮。他禮拜我的腳后，退坐在一旁，說了這樣的偈語： 『這裡仍然是，祇洹的園林，是仙人和聖人居住的地方，林木和池塘非常幽靜。 法主居住在其中，我感到非常喜悅，信、戒、定、慧的修行，以及正命能使人清凈。 如果能夠修習這些，達到更高的境界，不是種姓和財富，能夠獲得這樣的成就。 智慧的舍利弗，寂靜地持守戒律，在空閑之處享受寧靜，是最殊勝無與倫比的。』 當時，尊者阿難在如來身後，聽到天人說偈，就對佛說：『這必定是須達長者，得生天上，所以回來讚歎舍利弗。』 佛陀說：『是這樣的！是這樣的。那須達多生到天上，來到我這裡，說了這樣的偈語。』 當時，阿難和眾比丘聽聞佛陀所說，歡喜地奉行。
English version: 'Wise Shariputra, silently upholds the precepts, enjoys tranquility in secluded places, is the most excellent and unparalleled.' The Buddha told the deva, 'It is so! It is so.' At that time, the World Honored One spoke in verse: 'Faith, precepts, concentration, wisdom, and right mindfulness can purify, not lineage or wealth can attain such things. Wise Shariputra, in stillness upholds the precepts, enjoys tranquility in secluded places, is the supreme and unparalleled.' Sudatta, the deva, hearing what the Buddha said, joyfully bowed in reverence, disappeared from his seat, and returned to his heavenly palace. At that time, before dawn, the World Honored One entered the lecture hall, spread out his seat and sat down, and told the monks, 'Just now a deva, whose light was more brilliant than usual, came to me, his radiance illuminating, shining throughout Jeta Grove, making everything very bright. After bowing at my feet, he sat to one side and spoke these verses: 'This is still, the Jeta Grove, the place where immortals and sages dwell, the woods and ponds are very peaceful. The Dharma Lord dwells within, I feel great joy, faith, precepts, concentration, wisdom, and right livelihood can purify. If one can cultivate these, reaching higher realms, not lineage or wealth can attain such things. Wise Shariputra, silently upholds the precepts, enjoys tranquility in secluded places, is the most excellent and unparalleled.' At that time, Venerable Ananda, behind the Tathagata, hearing the deva speak the verses, said to the Buddha, 'This must be Elder Sudatta, who has been reborn in heaven, and has come back to praise Shariputra.' The Buddha said, 'It is so! It is so. That Sudatta has been reborn in heaven, came to me, and spoke these verses.' At that time, Ananda and the monks, hearing what the Buddha said, joyfully practiced accordingly.
。
（一八八）
如是我聞：
一時，佛在曠野園第一林中。時首長者身遇困疾，爾時，世尊聞其患已，後日晨朝，著衣持缽，往詣其家。時首長者遙見佛來，動身欲起，佛告長者：「不須汝起。」佛即慰問：「汝所患苦，為可忍不？醫療有降，不至增耶？」
長者白佛：「今我患苦，極為難忍，所受痛劇，遂漸增長，苦痛逼切，甚可厭患。譬如有力之人，以手㨑搣無力者頭，揉捺牽掣，我患頭痛，亦復如是。譬如屠者以彼利刀，撓攪牛腹腸胃寸絕，我患腹痛，亦復如是。譬如二大力人，捉一羸病，向火熇炙，身體焦爛，患體熱痛，亦復如是。」
佛告長者：「汝今，應于佛所生不壞信，法僧及戒，亦當如是。」
長者白佛：「如佛所說，四不壞信，我已具得。」
佛告長者「依于如是四不壞信，應修六念。」
長者白佛：「如此六念，我已具修。」時首長者即白佛言：「唯愿世尊，在此中食。」佛默然受請。日時已到，彼首長者為于如來設眾肴膳，種種備具，清凈香潔。設是供已，尋便奉施，合掌向佛，而作是言：「世尊出世，難可值遇。」佛為長者種種說法，示教利喜，從座而去。
時首長者如來去後，尋于其夜，身壞命終，生無熱天
現代漢語譯本： （一八八） 我是這樣聽說的： 一時，佛陀在曠野園的第一片樹林中。當時，一位名叫首的長者身患重病。世尊得知他的病情后，第二天早晨，穿上袈裟，拿著缽，前往他家。首長者遠遠地看見佛陀來了，想要起身迎接，佛陀對長者說：『你不用起來。』佛陀隨即慰問說：『你所患的病痛，還能忍受嗎？治療後有所減輕，還是更加嚴重了呢？』 長者對佛陀說：『我現在所患的病痛，極其難以忍受，所感受的痛苦劇烈，並且逐漸加重，痛苦逼迫，非常令人厭惡。譬如一個有力的人，用手揉捏一個無力者的頭，揉搓按壓，牽拉扯動，我患的頭痛，也像這樣。譬如屠夫用鋒利的刀，攪動牛的腹部，腸胃寸寸斷絕，我患的腹痛，也像這樣。譬如兩個大力士，抓住一個虛弱的病人，放在火上炙烤，身體焦爛，我患的身體發熱疼痛，也像這樣。』 佛陀告訴長者：『你現在，應當對佛陀生起不壞的信心，對佛法、僧團以及戒律，也應當如此。』 長者對佛陀說：『如佛陀所說，四種不壞的信心，我已經完全具備了。』 佛陀告訴長者：『依靠這四種不壞的信心，應當修習六種憶念。』 長者對佛陀說：『這六種憶念，我已經完全修習了。』當時，首長者就對佛陀說：『唯愿世尊，在這裡用餐。』佛陀默然接受了邀請。到了用餐的時間，那位首長者為如來準備了各種美味佳餚，種種具備，清凈香潔。準備好供養后，隨即奉上，合掌向佛，說道：『世尊出世，難以值遇。』佛陀為長者說了種種佛法，開示教導，令他歡喜，然後從座位離開。 佛陀離開后，首長者當晚就身壞命終，往生到無熱天。
English version: (188) Thus have I heard: At one time, the Buddha was in the first grove of the Wilderness Garden. At that time, a chief elder was suffering from a severe illness. When the World Honored One heard of his illness, the next morning, he put on his robes, took his bowl, and went to his house. The chief elder saw the Buddha coming from afar and tried to rise, but the Buddha said to the elder, 'You do not need to rise.' The Buddha then inquired, 'Is the pain you are suffering bearable? Has the treatment reduced it, or has it worsened?' The elder said to the Buddha, 'The pain I am suffering now is extremely unbearable. The pain I feel is intense and is gradually increasing. The pain is pressing and very distressing. It is like a strong person kneading the head of a weak person with their hands, rubbing, pressing, pulling, and tugging. The headache I have is like that. It is like a butcher using a sharp knife to stir the stomach of a cow, cutting the intestines into pieces. The stomach pain I have is like that. It is like two strong men grabbing a weak patient and roasting them over a fire, their body burning and charring. The burning pain I have is like that.' The Buddha said to the elder, 'Now, you should generate unwavering faith in the Buddha, and also in the Dharma, the Sangha, and the precepts.' The elder said to the Buddha, 'As the Buddha has said, I have already fully attained the four unwavering faiths.' The Buddha said to the elder, 'Relying on these four unwavering faiths, you should cultivate the six recollections.' The elder said to the Buddha, 'I have already fully cultivated these six recollections.' At that time, the chief elder said to the Buddha, 'May the World Honored One please have a meal here.' The Buddha silently accepted the invitation. When it was time for the meal, the chief elder prepared various delicious dishes for the Tathagata, all kinds of things were prepared, clean and fragrant. After preparing the offerings, he immediately presented them, palms together, facing the Buddha, and said, 'It is rare to encounter the World Honored One in the world.' The Buddha spoke various teachings to the elder, instructing and guiding him, making him happy, and then left his seat. After the Buddha left, the chief elder passed away that very night and was reborn in the Heaven of No Heat.
。既生天已，即作此念：「我於今者，應往佛所。」作是念已，尋來佛所，光色倍常，照于祇洹，悉皆大明，頂禮佛已，卻坐一面，身滲入地，譬如蘇油。
佛告天子：「汝可化為粗身，當作住想。」時首天子受佛敕已，即便化作欲界粗形，不復滲沒。佛告首天子言：「汝行幾法不生厭足，身壞命終，生無熱天？」
首天白佛：「我行三法，心無厭足，故得生天。見佛，聽法，供養眾僧，無厭足故，命終得生無熱天上。」時首天子即說偈言：
「我樂常見佛， 不捨于聽法， 供養比丘僧， 受持賢聖法， 調伏貪嫉心， 得生無熱天。」
時首天子說是偈已，歡喜頂禮，即從座沒，還於天宮。
（一八九）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。時有一天，來至佛所，光色倍常，威光暉曜，遍照祇洹，悉皆大明，卻坐一面，而說偈言：
「七比丘解脫， 生於無煩天， 盡于善受有， 度世間愛著。 誰使度駛流？ 而此駛流者， 死極得自在， 甚難可得度。 誰救死罥弶？ 出過天境界
現代漢語譯本：既然已經生於天界，就產生了這樣的念頭：『我現在應該去佛陀那裡。』產生這個念頭后，立刻來到佛陀所在之處，光芒比平時更加明亮，照耀著祇洹精舍，一切都變得非常光明。他向佛陀頂禮之後，退坐在一旁，身體逐漸滲入地面，就像酥油一樣融化。 佛陀告訴天子：『你可以化為粗糙的身體，保持住形體的想法。』當時，首天子接受佛陀的命令后，立刻化作欲界的粗糙形體，不再滲入地面。佛陀告訴首天子說：『你修行哪幾種法不會感到厭倦，以至於身壞命終后，能夠往生到無熱天？』 首天子回答佛陀說：『我修行三種法，內心不會感到厭倦，所以能夠往生天界。這三種法是：見到佛陀、聽聞佛法、供養僧眾，因為對這三件事沒有厭倦，所以命終后能夠往生到無熱天上。』當時，首天子就說了偈語： 『我喜歡常見到佛陀，不捨棄聽聞佛法，供養比丘僧眾，受持賢聖的教法，調伏貪婪嫉妒的心，就能往生到無熱天。』 當時，首天子說完這偈語后，歡喜地頂禮佛陀，隨即從座位上消失，返回天宮。 （一八九） 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位天人來到佛陀所在之處，光芒比平時更加明亮，威光閃耀，照遍祇洹精舍，一切都變得非常光明。他退坐在一旁，說了偈語： 『七位比丘解脫了，往生到無煩天，他們徹底地享受了善業的果報，度脫了世間的愛慾執著。 誰能使人度過這湍急的河流？而這湍急的河流，死亡的極限，能夠獲得自在，是極其難以度過的。 誰能救出被死亡羅網所困的人？超越天界的境界？』
English version: Having been born in the heavens, he had this thought: 'I should go to the Buddha now.' Having had this thought, he immediately came to where the Buddha was. His radiance was more brilliant than usual, illuminating the Jeta Grove, making everything very bright. After bowing to the Buddha, he sat to one side, his body gradually sinking into the ground, like melting butter. The Buddha said to the deva: 'You can transform into a coarse body and maintain the idea of a form.' At that time, the chief deva, having received the Buddha's command, immediately transformed into a coarse form of the desire realm, no longer sinking into the ground. The Buddha said to the chief deva: 'What practices do you engage in without feeling weary, so that after your body breaks and your life ends, you can be reborn in the Abhassara Heaven?' The chief deva replied to the Buddha: 'I practice three things without feeling weary, and therefore I am able to be reborn in the heavens. These three things are: seeing the Buddha, hearing the Dharma, and making offerings to the Sangha. Because I am not weary of these three things, I am able to be reborn in the Abhassara Heaven after my life ends.' At that time, the chief deva spoke these verses: 'I delight in seeing the Buddha often, I do not abandon hearing the Dharma, I make offerings to the Bhikkhu Sangha, I uphold the teachings of the wise, I subdue the mind of greed and jealousy, and I am able to be reborn in the Abhassara Heaven.' At that time, after the chief deva spoke these verses, he joyfully bowed to the Buddha, and then disappeared from his seat, returning to his heavenly palace. (189) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, a deva came to where the Buddha was. His radiance was more brilliant than usual, his majestic light shining, illuminating the Jeta Grove, making everything very bright. He sat to one side and spoke these verses: 'Seven bhikkhus have been liberated, and have been reborn in the Aviha Heaven. They have completely enjoyed the fruits of their good karma, and have transcended the attachments of worldly desires. Who can enable one to cross this swift flowing river? And this swift flowing river, the limit of death, to obtain freedom, is extremely difficult to cross. Who can rescue those trapped in the snare of death? To go beyond the realm of the heavens?'
。」
爾時，世尊以偈答曰：
「優比羅建陀， 第三佛羯羅， 跋直羯提婆， 婆睺提毗紐， 如是等比丘， 盡度于駛流。 能度死自在， 盡斷生死罥， 出過于天界， 言說極深遠， 難識難可解， 所說無不善。 汝是何天耶？ 來問我此事。」
爾時，此天以偈答曰：
「我不還此有， 名為無煩天， 是故我盡知， 七比丘解脫， 斷棄于愛有， 度世之縛結。 我生天先緣， 今日當具說。 梵行盡于漏， 迦葉優婆塞， 瓦師養父母， 遠離於淫慾， 迦葉及父母， 愛答摩納等， 彼是我親友， 我亦與彼昵。 凈身守口意， 盡住最後身， 如是諸大人， 我共為善伴。」
爾時，世尊復答天曰：「如是！如是。實如所說。
「瓦師如爾言， 本毗婆陵伽， 難提婆瓦師， 迦葉優婆塞， 孝事于父母， 梵行盡于漏， 彼與我親友， 我亦為彼親。 如是諸大人， 本日相親近， 善修身口意， 住于最後身。」
爾時，彼天聞佛所說，歡喜頂禮而去
現代漢語譯本 當時，世尊用偈語回答說： 『優比羅建陀，第三佛羯羅，跋直羯提婆，婆睺提毗紐，像這樣的比丘們，都已度過生死之流。 他們能超越死亡的束縛，徹底斬斷生死的枷鎖，超出天界的限制，所說的話語極其深遠，難以理解和認識，但所說的沒有不善的。 你是哪位天神呢？來問我這件事。』 當時，這位天神用偈語回答說： 『我不再回到這個世界，我名為無煩天，因此我完全知道，七位比丘已經解脫，斷絕了對存在的愛戀，度過了世間的束縛。 我生於天界，有先前的因緣，今天應當詳細說出。迦葉優婆塞，他的梵行已經斷絕了煩惱，他是一位瓦匠，贍養父母，遠離淫慾。 迦葉和他的父母，以及愛答摩納等人，他們是我的親友，我也和他們親近。 他們清凈身口意，都住在最後的一生，像這樣的大德們，我曾和他們是很好的同伴。』 當時，世尊又回答天神說：『是這樣！是這樣。確實如你所說。 『瓦匠正如你所說，本名毗婆陵伽，難提婆瓦匠，迦葉優婆塞，他孝順父母，梵行已經斷絕了煩惱。 他和我是親友，我也和他親近。像這樣的大德們，我們本來就互相親近，他們善於修持身口意，住在最後的一生。』 當時，那位天神聽了佛陀所說，歡喜地頂禮而去。
English version Then, the World-Honored One replied in verse: 'Upila-khanda, the third Buddha-kara, Bhaṭṭika-devā, Bahu-dhi-viṇu, such monks as these, have all crossed the swift stream of existence. They are able to transcend the freedom of death, completely severing the fetters of birth and death, going beyond the limits of the heavens, their words are extremely profound, difficult to understand and recognize, yet what they say is without fault. What kind of deity are you? Coming to ask me about this matter.' Then, this deity replied in verse: 'I do not return to this world, I am named the Heaven of No-Trouble, therefore I fully know that seven monks have been liberated, having cut off the love for existence, and crossed the bonds of the world. I was born in the heavens, with a previous connection, today I should explain in detail. Kāśyapa the Upāsaka, his pure conduct has ended his defilements, he is a potter, supporting his parents, and abstaining from sexual desire. Kāśyapa and his parents, as well as Aida-manas and others, they are my close friends, and I am close to them as well. They purify their body, speech, and mind, all dwelling in their last life, such great ones, I was a good companion to them.' Then, the World-Honored One again replied to the deity: 'It is so! It is so. It is indeed as you say. 'The potter is as you say, originally named Vibha-linga, Nandi-bha the potter, Kāśyapa the Upāsaka, he is filial to his parents, his pure conduct has ended his defilements. He and I are close friends, and I am close to him as well. Such great ones, we were originally close to each other, they are skilled in cultivating their body, speech, and mind, dwelling in their last life.' Then, that deity, having heard what the Buddha said, joyfully bowed and departed.
。
常驚恐、顏色 羅吒國、估客 輸波羅、須達 須達多生天 首長者生天 又有無煩天
別譯雜阿含經卷第九 大正藏第 02 冊 No. 0100 別譯雜阿含經
別譯雜阿含經卷第十(丹本第十八卷初準)
失譯人名今附秦錄
（一九〇）
如是我聞：
一時，佛住王舍城迦蘭陀竹林。爾時，犢子梵志往詣佛所，慰問如來，在一面坐。白佛言：「世尊！我有少疑，將欲請問。汝若多聞，愿垂聽察。」
佛告犢子：「若有所疑，隨汝所問。」
犢子問曰：「身之與我為是一耶？」
佛言：「如此之事，我所不答。」
又問：「身我異耶？」
佛言：「如此之事，我亦不答。」
犢子復言：「今我問汝，我身一耶？汝不見答。身我異耶？汝復不答。如斯等問，尚不見答，云何而能記諸弟子死此生彼天人之中？汝若記彼死此生彼，寧可不是身留於此，我往于彼五道之中？若如斯者，身之與我則為別異。」
佛告梵志：「我說有取，記彼受生；若無取者，則無受生。複次犢子，譬如彼火，有取則然；若無取者，火則不然。」
犢子言：「瞿曇！我亦見火無取而然
現代漢語譯本 常驚恐，臉色不好。羅吒國，商人。 輸波羅，須達。須達多生天。 首長者生天。還有無煩天。
《別譯雜阿含經》卷第九 大正藏第02冊 No. 0100 《別譯雜阿含經》
《別譯雜阿含經》卷第十（丹本第十八卷初準）
失譯人名，今附秦錄
（一九〇）
如是我聞：
一時，佛住在王舍城的迦蘭陀竹林。當時，犢子梵志前往佛陀所在之處，慰問如來，在一旁坐下。他向佛陀說道：『世尊！我有一些疑惑，想要請教。如果您博學多聞，希望您能垂聽並加以觀察。』
佛陀告訴犢子：『如果有什麼疑惑，就隨你發問吧。』
犢子問道：『身體和我是同一個嗎？』
佛陀說：『這樣的問題，我不會回答。』
他又問：『身體和我是不同的嗎？』
佛陀說：『這樣的問題，我也不會回答。』
犢子又說：『現在我問您，我的身體和我是同一個嗎？您不回答。我的身體和我是不同的嗎？您也不回答。像這樣的問題，您都不回答，那您怎麼能記述弟子們死後會轉生到天界或人間呢？如果您能記述他們死後轉生，難道不是身體留在這裡，而我前往五道之中嗎？如果這樣，身體和我就應該是不同的。』
佛陀告訴梵志：『我說有執取，才記述他們受生；如果沒有執取，就沒有受生。再者，犢子，譬如火，有燃料就會燃燒；如果沒有燃料，火就不會燃燒。』
犢子說：『瞿曇！我也見過火沒有燃料也會燃燒。』
English version Often frightened, with a bad complexion. The country of Rota, a merchant. Subhuti, Sudatta. Sudatta was born in heaven. The chief elder was born in heaven. There is also the heaven of Avihas.
'Separate Translation of the Samyukta Agama Sutra', Scroll 9 Taisho Tripitaka Volume 02, No. 0100 'Separate Translation of the Samyukta Agama Sutra'
'Separate Translation of the Samyukta Agama Sutra', Scroll 10 (Based on the beginning of the 18th scroll of the Dan version)
The name of the translator is lost, now attached to the Qin record.
(190)
Thus have I heard:
At one time, the Buddha was staying in the Kalanda Bamboo Grove in Rajagriha. At that time, the Brahmin Vatsagotra went to where the Buddha was, greeted the Tathagata, and sat down to one side. He said to the Buddha: 'World Honored One! I have some doubts and would like to ask. If you are learned and wise, I hope you will listen and observe.'
The Buddha told Vatsagotra: 'If you have any doubts, ask whatever you wish.'
Vatsagotra asked: 'Are the body and I the same?'
The Buddha said: 'Such a question, I will not answer.'
He asked again: 'Are the body and I different?'
The Buddha said: 'Such a question, I also will not answer.'
Vatsagotra said again: 'Now I ask you, are my body and I the same? You do not answer. Are my body and I different? You also do not answer. Such questions, you do not answer, then how can you record that disciples after death will be reborn in the heavens or among humans? If you can record their rebirth after death, isn't it that the body remains here, while I go to the five paths? If so, the body and I should be different.'
The Buddha told the Brahmin: 'I say there is grasping, and thus I record their rebirth; if there is no grasping, there is no rebirth. Furthermore, Vatsagotra, like fire, if there is fuel, it will burn; if there is no fuel, the fire will not burn.'
Vatsagotra said: 'Gautama! I have also seen fire burn without fuel.'
。」
佛告犢子：「汝見何火無取而然？」
犢子復言：「譬如見大火，甚為熾盛，猛風絕炎，離火見然。」
佛告犢子：「如此絕炎，亦復有取。」
犢子言：「離火見然，以何為取？」
佛言：「如斯絕炎，因風而然，以風取故，炎得暫停。以風力故，絕炎可見。」
犢子言：「瞿曇！火尚可爾，人則不然。所以者何？身死於此，意生於彼，于其中間，誰為其取？」
佛言：「當於爾時，以愛為取，愛取因緣，眾生受生。一切世間，皆樂於取，一切皆為取所愛樂，一切悉皆以取為因。眾生見取，則生歡喜，一切眾生皆入于取。如來阿羅呵以無取故，而得成於無上正覺。」
犢子言：「我於今者，大有所作，欲還所止。」
佛言：「梵志！宜知是時。」
爾時，犢子聞佛所說，歡喜奉行。
（一九一）
如是我聞：
一時，佛在王舍城迦蘭陀竹林。爾時，犢子梵志往詣尊者大目連所。既到彼已，問訊尊者，在一面坐。爾時，犢子梵志問目連曰：「何因緣故，若沙門、婆羅門來問于佛，死此生彼，乃至非生非不生，默然不答。其餘沙門、婆羅門，若見有人來問難者，隨意為說。我昔曾問沙門瞿曇，死此生彼，默不見答
現代漢語譯本： 佛陀告訴犢子：『你看到什麼火是不需要憑藉其他東西就能燃燒的？』 犢子回答說：『比如看到大火，非常熾盛，猛烈的風吹滅了火焰，離開火源還能看到燃燒。』 佛陀告訴犢子：『即使是這樣熄滅的火焰，也是有憑藉的。』 犢子說：『離開火源還能燃燒，是憑藉什麼呢？』 佛陀說：『像這樣熄滅的火焰，是因為風而燃燒，憑藉風的力量，火焰才能暫時存在。因為風的力量，熄滅的火焰才能被看到。』 犢子說：『瞿曇！火尚且如此，人卻不是這樣。為什麼呢？身體死在這裡，意識生在那裡，在這中間，誰是憑藉呢？』 佛陀說：『當那個時候，是以愛為憑藉，因為愛的緣故，眾生才會受生。一切世間，都喜歡執取，一切都因為執取而感到快樂，一切都以執取為原因。眾生看到執取，就會產生歡喜，一切眾生都陷入執取之中。如來阿羅漢因為沒有執取，所以才成就無上正覺。』 犢子說：『我現在有很多事情要做，想要回到我住的地方。』 佛陀說：『梵志！應該知道時間。』 當時，犢子聽到佛陀所說，歡喜地接受並實行。
（一九一）
如是我聞：
一時，佛陀在王舍城迦蘭陀竹林。當時，犢子梵志前往拜訪尊者大目犍連。到達后，向尊者問候，在一旁坐下。當時，犢子梵志問目犍連說：『是什麼原因，如果沙門、婆羅門來問佛陀，關於死後生到哪裡，乃至非生非不生的問題，佛陀都默然不答。其他的沙門、婆羅門，如果看到有人來問難，就隨意為他們解說。我以前曾經問過沙門瞿曇，關於死後生到哪裡，他默然不答。』
English version: The Buddha said to Vacchagotta, 'What fire do you see that does not need to take anything to burn?' Vacchagotta replied, 'For example, seeing a great fire, very blazing, a strong wind extinguishes the flame, and one can see it burning away from the fire source.' The Buddha said to Vacchagotta, 'Even such an extinguished flame still has something it takes.' Vacchagotta said, 'Burning away from the fire source, what does it take?' The Buddha said, 'Such an extinguished flame burns because of the wind, and by taking the wind, the flame can temporarily exist. Because of the wind's power, the extinguished flame can be seen.' Vacchagotta said, 'Gotama! Fire may be like that, but people are not. Why? The body dies here, and consciousness is born there. In between, what is the taking?' The Buddha said, 'At that time, it is taking with love. Because of the cause of love, beings are born. All the world delights in taking, all are happy because of taking, and all have taking as their cause. When beings see taking, they rejoice, and all beings enter into taking. The Tathagata, the Arhat, achieves unsurpassed enlightenment because of no taking.' Vacchagotta said, 'I have much to do now and wish to return to my dwelling.' The Buddha said, 'Brahmin! Know the proper time.' Then, Vacchagotta, having heard what the Buddha said, joyfully accepted and practiced it.
(191)
Thus have I heard:
At one time, the Buddha was in the Karanda Bamboo Grove in Rajagaha. At that time, Vacchagotta the Brahmin went to visit the venerable Maha Moggallana. Having arrived, he greeted the venerable one and sat down to one side. Then, Vacchagotta the Brahmin asked Moggallana, 'For what reason, if a samana or brahmin comes to ask the Buddha about dying here and being born there, or even about neither being born nor not being born, he remains silent and does not answer. Other samanas and brahmins, if they see someone come to question them, explain as they please. I once asked the samana Gotama about dying here and being born there, and he remained silent and did not answer.'
。死此不生彼，死此亦生彼，亦不生彼，非生彼非不生彼，悉不見答。如斯之義，其餘沙門、婆羅門，皆悉答之。沙門瞿曇為何事故，默然不答？」
目連對曰：「其餘沙門、婆羅門，不知色從因生，不知色滅，不知色味，不知色過，不知色出要。以不能解如是義故著色，我生彼色，我不生彼著色，我亦生彼亦不生彼著色，我非生彼非不生彼。受想行識，亦復如是。如來如實知，色從因生，色從因滅，知色味，知色過，知色出要，如來如實知故，色生彼，心無取著，乃至色非生非不生，亦不取著。受想行識，亦復如是。如斯之義，甚深無量，無有邊際，非算數所知，無有方處，亦無去來，寂滅無相。」
爾時，犢子梵志聞尊者目連所說，歡喜奉行。
（一九二）
如是我聞：
一時，佛在王舍城迦蘭陀竹林。爾時，犢子梵志往詣佛所，問訊佛已，在一面坐。白佛言：「世尊！以何因緣，諸餘沙門，及婆羅門，若有所問，皆稱順答說，我死此生彼，我死此不生彼，我死此亦生彼亦不生彼，我非生彼非非生彼。」犢子復言：「瞿曇！如斯之難，何故不能稱順而答？」
佛告之曰：「諸餘沙門、婆羅門，不知色從因生，不知色滅，不知色過，不知色味，不知色出要
現代漢語譯本：『死後，此處的生命不會在彼處產生，死後，此處的生命會在彼處產生，或者既會產生又不會產生，或者既非產生也非不產生，所有這些問題你都不回答。』像這樣的問題，其他的沙門和婆羅門都會回答。沙門瞿曇為什麼對這些問題保持沉默，不作回答呢？」 目連回答說：『其他的沙門和婆羅門，不知道色（物質）從因緣而生，不知道色（物質）的滅亡，不知道色（物質）的滋味，不知道色（物質）的過患，不知道色（物質）的解脫之道。因為不能理解這些道理，所以他們執著於色（物質），認為『我』會在彼處產生，或者『我』不會在彼處產生，或者『我』既會產生又不會產生，或者『我』既非產生也非不產生。受、想、行、識也是如此。如來真實地知道，色（物質）從因緣而生，色（物質）從因緣而滅，知道色（物質）的滋味，知道色（物質）的過患，知道色（物質）的解脫之道。如來真實地知道這些，所以即使色（物質）在彼處產生，心中也不會執著，乃至色（物質）既非產生也非不產生，也不會執著。受、想、行、識也是如此。像這樣的道理，非常深奧，無量無邊，無法用算數來計算，沒有固定的方向，也沒有過去和未來，是寂滅無相的。』 當時，犢子梵志聽了尊者目連所說，歡喜地接受並奉行。 （一九二） 如是我聞： 一時，佛陀在王舍城的迦蘭陀竹林。當時，犢子梵志來到佛陀所在的地方，向佛陀問候后，在一旁坐下。他向佛陀說道：『世尊！是什麼原因，其他的沙門和婆羅門，如果被問到問題，都會順著回答說，『我死後會在此處產生，我死後不會在此處產生，我死後既會在此處產生又不會在此處產生，我死後既非產生也非不產生。』犢子又說：『瞿曇！像這樣的難題，你為什麼不能順著回答呢？』 佛陀告訴他：『其他的沙門和婆羅門，不知道色（物質）從因緣而生，不知道色（物質）的滅亡，不知道色（物質）的過患，不知道色（物質）的滋味，不知道色（物質）的解脫之道。
English version: 'After death, the life here does not arise there; after death, the life here does arise there; or it both arises and does not arise; or it neither arises nor does not arise—all these questions you do not answer.' Such questions, other ascetics and Brahmins all answer. Why does the ascetic Gautama remain silent and not answer these questions?' Maudgalyayana replied, 'Other ascetics and Brahmins do not know that form (matter) arises from causes, do not know the cessation of form (matter), do not know the taste of form (matter), do not know the faults of form (matter), and do not know the way out of form (matter). Because they cannot understand these principles, they are attached to form (matter), thinking that 'I' will arise there, or 'I' will not arise there, or 'I' will both arise and not arise, or 'I' will neither arise nor not arise. The same is true for feeling, perception, mental formations, and consciousness. The Tathagata truly knows that form (matter) arises from causes, that form (matter) ceases from causes, knows the taste of form (matter), knows the faults of form (matter), and knows the way out of form (matter). Because the Tathagata truly knows these things, even if form (matter) arises there, the mind is not attached, and even if form (matter) neither arises nor does not arise, there is no attachment. The same is true for feeling, perception, mental formations, and consciousness. Such principles are very profound, immeasurable, without limit, cannot be known by calculation, have no fixed direction, and have no past or future; they are tranquil and without characteristics.' At that time, the Brahmin Vatsa, having heard what the venerable Maudgalyayana had said, joyfully accepted and practiced it. (192) Thus have I heard: At one time, the Buddha was in the Karanda Bamboo Grove in Rajagriha. At that time, the Brahmin Vatsa went to where the Buddha was, greeted the Buddha, and sat down to one side. He said to the Buddha, 'Venerable Sir! What is the reason that other ascetics and Brahmins, when asked questions, all answer in accordance, saying, 'After death, I will arise here; after death, I will not arise here; after death, I will both arise and not arise here; after death, I will neither arise nor not arise.' Vatsa further said, 'Gautama! Why can you not answer such difficult questions in accordance?' The Buddha told him, 'Other ascetics and Brahmins do not know that form (matter) arises from causes, do not know the cessation of form (matter), do not know the faults of form (matter), do not know the taste of form (matter), and do not know the way out of form (matter).'
。以不能知色從因生，乃至不知色出要故，而於色，我死此生彼，死此不生彼，死此亦生彼亦不生彼，非生彼非非生彼，悉皆取著。受想行識，亦復如是。」復告犢子：「如來不爾，知色因，知色滅，知色味，知色過，知色出要。如實知之，如來如實能知色因、色滅、色過、色味、色出要，能知色，我死此生彼，乃至非生非非生彼，悉皆不著。受想行識，亦復如是。」
佛告犢子：「是故此義甚深廣大，無量無邊，非算數所及。」復告犢子：「以是因緣，諸餘沙門、婆羅門等，不達義趣，隨問強答。若問如來，我色生彼，不生彼，亦生彼亦不生彼，非生彼非非生彼，以無義理，置而不答。我已生彼，乃至非生非非生，悉皆不答。」
犢子言：「希有。瞿曇！汝及弟子，義與義句，及與句味，所說之事，等無差別。」犢子復言：「我于異時，至沙門目犍連所，我于爾時，以此句味問彼目連，彼以此義句味而答於我。瞿曇！汝今所可宣說，與彼無異，是故我今稱為希有。如此教法，昔所未有，亦未曾說，義理相順，善答斯問。」
犢子梵志聞佛所說，歡喜而去。
（一九三）
爾時，尊者僧提迦旃延在那提城群寔迦所住之處。爾時，犢子梵志以緣事故，往詣彼城
現代漢語譯本：'因為不能瞭解色法由因緣而生，乃至不能瞭解色法的出離之道，所以對於色法，執著于『我死後會生於彼處』、『我死後不會生於彼處』、『我死後既會生於彼處又不會生於彼處』、『我死後既非生於彼處也非非生於彼處』等種種見解。受、想、行、識也是如此。』佛陀又告訴犢子：『如來不是這樣，如來知道色法的因，知道色法的滅，知道色法的味，知道色法的過患，知道色法的出離之道。如實地知道這些，如來如實地能知道色法的因、色法的滅、色法的過患、色法的味、色法的出離之道，能知道色法，對於『我死後會生於彼處』，乃至『既非生於彼處也非非生於彼處』等種種見解，都不會執著。受、想、行、識也是如此。』 佛陀告訴犢子：『因此，這個道理非常深奧廣大，無量無邊，不是算數所能計算的。』佛陀又告訴犢子：『因為這個原因，其他的沙門、婆羅門等，不瞭解這個道理的意義，就隨意強行回答。如果問如來，『我死後會生於彼處』、『不會生於彼處』、『既會生於彼處又不會生於彼處』、『既非生於彼處也非非生於彼處』，因為沒有道理，所以如來會擱置而不回答。『我已生於彼處』，乃至『既非生也非非生』，這些問題，如來都不會回答。』 犢子說：『真是稀有啊，瞿曇！你和你的弟子，對於義理、義理的語句、以及語句的含義，所說的事情，完全沒有差別。』犢子又說：『我曾經在其他時候，去拜訪沙門目犍連，當時我用這些語句和含義問他，他也是用同樣的義理和語句含義來回答我。瞿曇！你現在所說的，和他的說法沒有差別，所以我現在才說真是稀有。這樣的教法，以前沒有出現過，也沒有人說過，義理相互順應，善於回答這些問題。』 犢子梵志聽了佛陀所說，歡喜地離開了。 （一九三） 當時，尊者僧提迦旃延在那提城的群寔迦所住的地方。當時，犢子梵志因為一些事情，前往那個城市。
English version: 'Because they do not understand that form arises from causes, and do not understand the way out of form, they cling to the idea that 『I will be born there after death,』 『I will not be born there after death,』 『I will both be born there and not be born there after death,』 『I will neither be born there nor not be born there after death,』 regarding form. The same is true for feeling, perception, mental formations, and consciousness.』 The Buddha further told Vacchagotta, 『The Tathagata is not like that. The Tathagata knows the cause of form, knows the cessation of form, knows the gratification of form, knows the danger of form, and knows the way out of form. Knowing these things as they truly are, the Tathagata truly knows the cause of form, the cessation of form, the danger of form, the gratification of form, and the way out of form. Knowing form, the Tathagata does not cling to the idea that 『I will be born there after death,』 or 『neither be born there nor not be born there after death.』 The same is true for feeling, perception, mental formations, and consciousness.』 The Buddha told Vacchagotta, 『Therefore, this meaning is very profound, vast, immeasurable, and beyond calculation.』 The Buddha further told Vacchagotta, 『For this reason, other ascetics and brahmins do not understand the meaning of this teaching, and they answer arbitrarily when asked. If they ask the Tathagata, 『Will I be born there after death?』 『Will I not be born there after death?』 『Will I both be born there and not be born there after death?』 『Will I neither be born there nor not be born there after death?』 Because there is no logic, the Tathagata will set it aside and not answer. 『I have already been born there,』 and so on, up to 『neither born nor not born,』 the Tathagata will not answer these questions.』 Vacchagotta said, 『It is amazing, Gotama! You and your disciples, regarding the meaning, the words of the meaning, and the meaning of the words, what you say is exactly the same.』 Vacchagotta further said, 『I once went to see the ascetic Moggallana, and at that time, I asked him with these words and meanings, and he answered me with the same meaning and words. Gotama! What you are saying now is no different from what he said, so I say it is amazing. Such a teaching has never appeared before, nor has it ever been spoken, the meanings are consistent with each other, and it is good at answering these questions.』 The Brahmin Vacchagotta, having heard what the Buddha said, rejoiced and departed. (193) At that time, the venerable Sanghatika Kaccayana was dwelling in the place of the group of Shishikas in the city of Nadika. At that time, the Brahmin Vacchagotta, due to some reason, went to that city.
。既至彼已，營事已訖，即便往彼尊者僧提迦旃延所，相問訊已，在一面坐。白尊者言：「我有所疑，欲相咨問，汝若閑裕，聽我所問，愿為解說。」
尊者告言：「犢子！我聽汝問，然後乃知。」
犢子問言：「以何因緣故，諸餘沙門、婆羅門，有人來問，死此生彼，死此不生彼，乃至非生彼非非生彼，悉皆能答；沙門瞿曇為以此問，色死此生彼，乃至非生彼非非生彼，無義理故，置不答乎？」
尊者告言：「我今問汝，隨汝所解，而答於我。于汝意云何？若因若緣，若行若根本，若行所從生，若色若無色，若有想若無想，以此因，以此緣，以此行，以此根本，以此行所從生，無餘寂滅，無想盡處，若如是等，無有因緣，無行無相，及盡滅法，如來寧可說，死此生彼，乃至說非生彼非非生彼耶？」
犢子言：「迦旃延！如是因，如是緣，如是行，如是根本，如是行所從生，是色是無色，是想是無想，此等諸法，皆至無餘盡滅，無想滅盡，是等諸法，無有因緣，如來云何而當說之？」犢子聞已，心懷歡喜，問尊者言：「汝為佛弟子，從來久近？」
尊者答言：「我為佛弟子，始過三年
現代漢語譯本：他到達那裡后，處理完事情，就立刻前往尊者僧提迦旃延那裡，互相問候之後，在一旁坐下。他向尊者說道：『我有些疑惑，想要請教您，如果您有空閑，請聽我發問，希望您能為我解答。』 尊者回答說：『犢子！我聽你發問，然後才能知道。』 犢子問道：『因為什麼緣故，其他的沙門、婆羅門，有人來問，死後會生到那裡，死後不會生到那裡，乃至既非生到那裡也非不生到那裡，他們都能回答；而沙門瞿曇對於這個問題，色身死後會生到那裡，乃至既非生到那裡也非不生到那裡，因為沒有意義，所以不回答呢？』 尊者回答說：『我現在問你，你根據你的理解來回答我。你認為如何？如果因為某種因，某種緣，某種行為，某種根本，某種行為所產生的，無論是色還是無色，無論是有想還是無想，因為這個因，這個緣，這個行為，這個根本，這個行為所產生的，都無餘寂滅，到達無想的盡頭，如果像這樣，沒有因緣，沒有行為，沒有相狀，以及滅盡的法，如來怎麼可能說，死後會生到那裡，乃至說既非生到那裡也非不生到那裡呢？』 犢子說：『迦旃延！像這樣的因，這樣的緣，這樣的行為，這樣的根本，這樣的行為所產生的，是色，是無色，是有想，是無想，這些法都達到無餘的滅盡，無想的滅盡，這些法沒有因緣，如來怎麼能說這些呢？』犢子聽了之後，心中歡喜，問尊者說：『您做佛的弟子，有多久了？』 尊者回答說：『我做佛的弟子，剛過三年。』
English version: Having arrived there and completed his business, he immediately went to the Venerable Sanghatikachchayana, and after exchanging greetings, sat down to one side. He said to the Venerable, 'I have some doubts and wish to ask you about them. If you are free, please listen to my questions and I hope you can explain them to me.' The Venerable replied, 'Vatsa, I will listen to your questions, and then I will know.' Vatsa asked, 'For what reason are other ascetics and Brahmins able to answer when asked whether one is reborn after death, or not reborn after death, or neither reborn nor not reborn after death; but when asked about the same regarding the physical body, whether it is reborn after death, or not reborn after death, or neither reborn nor not reborn after death, the ascetic Gautama does not answer because it is meaningless?' The Venerable replied, 'Now I ask you, answer me according to your understanding. What do you think? If due to some cause, some condition, some action, some root, some origin of action, whether it is form or formless, whether it is with perception or without perception, because of this cause, this condition, this action, this root, this origin of action, all are extinguished without remainder, reaching the end of no perception, if it is like this, without cause, without action, without characteristics, and the law of extinction, how could the Tathagata say that one is reborn after death, or say neither reborn nor not reborn after death?' Vatsa said, 'Katyayana, such a cause, such a condition, such an action, such a root, such an origin of action, whether it is form, formless, with perception, or without perception, all these dharmas reach complete extinction without remainder, the extinction of no perception, these dharmas have no cause, how could the Tathagata speak of these?' Vatsa, having heard this, was delighted in his heart and asked the Venerable, 'How long have you been a disciple of the Buddha?' The Venerable replied, 'I have been a disciple of the Buddha for just over three years.'
。」
犢子言：「迦旃延！汝獲大利，能于眾中，身口智慧辯才如是，于少時中，能具斯事，實為希有。」犢子言：「我今緣事，欲還所止。」
尊者言：「宜知是時。」
犢子梵志聞尊者語，歡喜而去。
（一九四）
如是我聞：
一時，佛在王舍城迦蘭陀竹林。爾時，犢子梵志往詣佛所，問訊佛已，卻坐一面。白佛言：「世尊！我有少疑，今欲咨問，若有閑裕，愿為解說。」
佛言：「隨意問難。」
犢子言：「以何緣故？諸餘沙門、婆羅門等，有人來問，死此生彼，乃至非生彼非非生彼，悉皆能答。沙門瞿曇以斯問，死此生彼，乃至非生彼非非生彼，無義理故，置而不答？」
佛告犢子：「吾今問汝，隨汝所解，而答於我
犢子說：『迦旃延！你獲得了巨大的利益，能夠在眾人之中，身口智慧和辯才都如此出色，在短時間內就能具備這些能力，真是非常稀有。』犢子說：『我現在因為有事，想要回到我住的地方。』 尊者說：『你應當知道現在是時候了。』 犢子梵志聽了尊者的話，歡喜地離開了。 （一九四） 我是這樣聽說的： 一時，佛陀在王舍城的迦蘭陀竹林。當時，犢子梵志前往佛陀所在的地方，向佛陀問候之後，退坐在一旁。他向佛陀說道：『世尊！我有一些疑惑，現在想要請教，如果世尊有空閑，希望能夠為我解答。』 佛陀說：『你可以隨意提問。』 犢子說：『因為什麼緣故？其他的沙門、婆羅門等人，如果有人來問，死後會生到哪裡，乃至非生到那裡也非非生到那裡，他們都能夠回答。而沙門瞿曇被問到這個問題，死後會生到哪裡，乃至非生到那裡也非非生到那裡，因為沒有意義和道理，所以就擱置不回答呢？』 佛陀告訴犢子：『我現在問你，你根據你的理解來回答我。』
The Brahmin Vatsa said, 'Katyayana! You have gained great benefit, being able to possess such eloquence, wisdom, and skillful speech among the assembly. To have acquired these abilities in such a short time is truly rare.' Vatsa said, 'I now have matters to attend to and wish to return to my dwelling.' The Venerable One said, 'It is fitting to know when the time is right.' The Brahmin Vatsa, hearing the Venerable One's words, departed with joy. (194) Thus have I heard: At one time, the Buddha was in the Karanda Bamboo Grove in Rajagriha. At that time, the Brahmin Vatsa went to where the Buddha was, greeted him, and sat down to one side. He said to the Buddha, 'Venerable One! I have some doubts and wish to inquire now. If you have the leisure, I would be grateful if you could explain them to me.' The Buddha said, 'Ask whatever you wish.' Vatsa said, 'For what reason is it that other ascetics and Brahmins, when asked about whether one who dies is reborn, or not reborn, or neither reborn nor not reborn, are all able to answer? But when the ascetic Gautama is asked about this, whether one who dies is reborn, or not reborn, or neither reborn nor not reborn, he sets it aside and does not answer because it is meaningless and without reason?' The Buddha said to Vatsa, 'I will now ask you, and you answer me according to your understanding.'
。于汝意云何？若因若緣，若行若根本，若行所從生，若色若無色，若有想若無想，以此因，以此緣，以此行，以此根本，以此行所從，無餘寂滅，無想盡處，若如是等，無有因緣，無行無想，及盡滅法，我寧於此無因緣等，盡滅法中，說死此生彼，乃至說非生彼非非生彼耶？」
犢子復白佛言：「如是因，如是緣，如是行，如是根本，如是行所從生，是色是無色，是想是無想，斯等諸法，皆至無餘盡滅，無想滅處，如是諸法，無有因緣，吾當云何而能答之？」爾時，犢子聞佛所說，心生歡喜，而作是言：「希有瞿曇！汝今弟子，說義句味，等無差別。」犢子復言：「我于異日，以少緣事，曾至於彼那提城群寔迦所住之處，問沙門僧提迦旃延如斯之事，彼以此義，而答於我，然義句味，及其文字，與今所說，等無有異，都無錯謬，是故我今稱為希有。如此教法，昔所未有，亦未曾說，義理相順，善答斯問。」
犢子梵志聞佛所說，歡喜而去。
（一九五）
如是我聞：
一時，佛在王舍城靈鷲山迦蘭陀竹林。彼時犢子梵志往詣佛所，問訊佛已，在一面坐。白佛言：「瞿曇！一切眾生為有我不？」佛默然不答。又問：「為無我耶？」佛亦不答
現代漢語譯本：『你的意思如何？如果因為因緣，或者因為行為，或者因為根本，或者因為行為所產生的，無論是物質的還是非物質的，無論是存在思想的還是不存在思想的，以這些因，以這些緣，以這些行為，以這些根本，以這些行為所產生的，達到無餘的寂滅，達到無想的盡頭，如果像這樣，沒有因緣，沒有行為，沒有思想，以及滅盡的法，我難道會在這種無因緣等，滅盡的法中，說死後生到那裡，甚至說非生到那裡也非非生到那裡嗎？』 犢子又對佛說：『像這樣的因，像這樣的緣，像這樣的行為，像這樣的根本，像這樣的行為所產生的，是物質的，是非物質的，是有思想的，是沒有思想的，這些法都達到無餘的滅盡，達到無想的滅盡之處，像這樣的法，沒有因緣，我應當如何回答呢？』當時，犢子聽了佛所說，心中歡喜，說道：『稀有啊，瞿曇！你現在的弟子，所說的義理和味道，完全沒有差別。』犢子又說：『我以前，因為一些小事，曾經到過那提城群寔迦所住的地方，問沙門僧提迦旃延同樣的事情，他用同樣的道理回答我，但是義理和味道，以及文字，和現在所說的，完全沒有不同，沒有絲毫的錯誤，所以我現在稱之為稀有。這樣的教法，以前沒有過，也沒有說過，義理相符，善於回答這個問題。』 犢子梵志聽了佛所說，歡喜地離開了。 （一九五） 我是這樣聽說的： 一時，佛在王舍城靈鷲山迦蘭陀竹林。當時，犢子梵志來到佛的住所，向佛問候后，在一旁坐下。對佛說：『瞿曇！一切眾生是有我的嗎？』佛沉默不語，沒有回答。又問：『是無我的嗎？』佛也沒有回答。
English version: 'What do you think? If because of a cause or a condition, or because of an action, or because of a root, or because of what arises from an action, whether it is material or immaterial, whether it is with thought or without thought, with these causes, with these conditions, with these actions, with these roots, with what arises from these actions, reaching complete cessation, reaching the end of no-thought, if it is like this, without cause or condition, without action, without thought, and with the cessation of the Dharma, would I, in this state of no cause or condition, in the cessation of the Dharma, say that after death one is born there, or even say that one is neither born there nor not born there?' Vatsa then said to the Buddha, 'Such a cause, such a condition, such an action, such a root, such a thing arising from action, whether it is material or immaterial, whether it is with thought or without thought, all these dharmas reach complete cessation, reaching the place of cessation of no-thought, such dharmas, without cause or condition, how should I answer?' At that time, Vatsa, hearing what the Buddha said, was delighted and said, 'Rare is it, Gautama! Your disciples now, the meaning and flavor of what they say, are completely without difference.' Vatsa also said, 'In the past, because of some small matter, I once went to the place where the ascetic Sanghika-Katyayana was staying in Natika, and asked him the same question, and he answered me with the same reasoning, but the meaning and flavor, and the words, are completely no different from what is said now, without any error, so I now call it rare. Such a teaching, never before existed, nor has it been spoken, the meaning is consistent, and it answers this question well.' The Brahmin Vatsa, hearing what the Buddha said, was delighted and left. (195) Thus have I heard: At one time, the Buddha was in the Karanda Bamboo Grove on Mount Gridhrakuta in Rajagriha. At that time, the Brahmin Vatsa went to the Buddha's place, greeted the Buddha, and sat down to one side. He said to the Buddha, 'Gautama! Do all beings have a self?' The Buddha remained silent and did not answer. He asked again, 'Is there no self?' The Buddha also did not answer.
爾時，犢子作是念：「我曾數問沙門瞿曇如是之義，默不見答。」
爾時，阿難侍如來側，以扇扇佛。彼時阿難聞其語已，即白佛言：「世尊！何故犢子所問默然不答？若不答者，犢子當言：『我問如來都不見答，增邪見耶？』」
佛告阿難：「于先昔，彼問一切諸法，若有我者，吾可答彼犢子所問。吾于昔時，寧可不於一切經說無我耶？以無我故，答彼所問，則違道理。所以者何？一切諸法，皆無我故。云何以我，而答于彼？若然者，將更增彼昔來愚惑。複次，阿難！若說有我，即墮常見；若說無我，即墮斷見
現代漢語譯本：當時，犢子心中想：『我曾多次問沙門瞿曇這樣的道理，他都沉默不答。』 當時，阿難在如來身旁侍奉，用扇子為佛扇風。那時阿難聽到犢子的話后，就對佛說：『世尊！為什麼犢子所問的問題您都沉默不答呢？如果不回答，犢子會說：『我問如來，他都不回答，這會增長他的邪見吧？』 佛告訴阿難：『在過去，他問一切諸法，如果說有『我』，我就可以回答犢子所問。我過去難道沒有在一切經典中說『無我』嗎？因為『無我』，如果回答他所問，就違背了道理。為什麼呢？因為一切諸法，都是『無我』的。怎麼能用『我』來回答他呢？如果那樣，將會更加增長他以往的愚昧迷惑。』 『再者，阿難！如果說有『我』，就落入常見；如果說無『我』，就落入斷見。』
English version: At that time, the calf thought to himself: 'I have asked the Shramana Gautama about such meanings many times, but he has remained silent and not answered.' At that time, Ananda was attending to the Tathagata's side, fanning the Buddha with a fan. When Ananda heard his words, he immediately said to the Buddha: 'World Honored One! Why do you remain silent and not answer the questions asked by the calf? If you do not answer, the calf will say: 'I asked the Tathagata, but he did not answer at all, will this increase his wrong views?'' The Buddha told Ananda: 'In the past, he asked about all dharmas, if there were a 'self', I could answer the calf's question. In the past, have I not said 'no-self' in all the scriptures? Because of 'no-self', if I were to answer his question, it would go against the principle. Why is that? Because all dharmas are 'no-self'. How can I answer him with a 'self'? If I did, it would further increase his past ignorance and confusion.' 'Furthermore, Ananda! If I were to say there is a 'self', I would fall into the view of permanence; if I were to say there is no 'self', I would fall into the view of annihilation.'
如來說法，舍離二邊，會於中道，以此諸法壞故不常，續故不斷，不常不斷，因是有是，因是生故，彼則得生，若因不生，則彼不生，是故因於無明，則有行生，因行故有識，因識故有名色，因名色故有六入，因六入故有觸，因觸故有受，因受故有愛，因愛故有取，因取故有有，因有故有生，因生故有老死，憂悲苦惱，眾苦聚集。因是故有果滅，無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，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，憂悲苦惱，眾苦聚集滅盡，則大苦聚滅。」
佛說是已，諸比丘聞佛所說，歡喜奉行。
（一九六）
如是我聞：
一時，佛在王舍城迦蘭陀竹林。爾時，犢子梵志往詣佛所，問訊佛已，在一面坐。問佛言：「瞿曇！汝頗作是見，作是論：『世界是常，唯我解了，餘人不知。』作是說不？」
佛告犢子：「我不作是見，不作是說：『唯我能知，餘人不解。』」
犢子又問：「汝若不作如是說者，一切世界悉無常耶？」
佛告犢子：「我亦不作如是說言：『世界無常，唯我能知，餘人不解。』」
犢子又問：「汝頗覆作如是論言：『世界亦常無常，唯我能知，餘人不解。』作是說耶？」
佛告犢子：
【現代漢語翻譯】 現代漢語譯本：如來所說的法，是捨棄兩種極端，會歸於中道。因此，這些法因為壞滅所以不是常住的，因為相續所以不是斷滅的，既不是常住也不是斷滅。因為有因，所以有果；因為這個生起，所以那個也生起。如果這個因不生起，那麼那個果也不會生起。因此，因為無明，所以有行產生；因為行，所以有識；因為識，所以有名色；因為名色，所以有六入；因為六入，所以有觸；因為觸，所以有受；因為受，所以有愛；因為愛，所以有取；因為取，所以有有；因為有，所以有生；因為生，所以有老死、憂愁、悲傷、痛苦、煩惱，種種苦聚集。因為這樣，所以有果的滅盡。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，則六入滅盡；六入滅盡，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、憂愁、悲傷、痛苦、煩惱，種種苦聚集都滅盡，這樣就滅盡了所有的大苦聚集。 佛陀說完這些話后，眾比丘聽了佛陀的教誨，都歡喜地奉行。
（一九六）
如是我聞：
一時，佛陀在王舍城（Rajagrha）的迦蘭陀竹林（Kalandaka Venuvana）。當時，犢子梵志（Vacchagotta）來到佛陀的住所，向佛陀問候后，在一旁坐下。他問佛陀：『喬達摩（Gotama），你是否持有這樣的見解，並這樣宣稱：『世界是常住的，只有我理解，其他人都不理解。』你這樣說嗎？』 佛陀告訴犢子：『我不持有這樣的見解，也不這樣說：『只有我能理解，其他人都不理解。』 犢子又問：『如果你不這樣說，那麼一切世界都是無常的嗎？』 佛陀告訴犢子：『我也不這樣說：『世界是無常的，只有我能理解，其他人都不理解。』 犢子又問：『你是否持有這樣的觀點，並這樣宣稱：『世界既是常住的也是無常的，只有我能理解，其他人都不理解。』你這樣說嗎？』 佛陀告訴犢子：
【English Translation】 English version: The Dharma taught by the Tathagata (Thus Come One) is to abandon the two extremes and meet in the Middle Way. Therefore, these dharmas are not permanent because they decay, and they are not discontinuous because they continue. They are neither permanent nor discontinuous. Because there is a cause, there is an effect; because this arises, that also arises. If this cause does not arise, then that effect will not arise. Therefore, because of ignorance (avidya), there is action (samskara); because of action, there is consciousness (vijnana); because of consciousness, there is name and form (nama-rupa); because of name and form, there are the six sense bases (sadayatana); because of the six sense bases, there is contact (sparsha); because of contact, there is feeling (vedana); because of feeling, there is craving (trishna); because of craving, there is grasping (upadana); because of grasping, there is becoming (bhava); because of becoming, there is birth (jati); because of birth, there is old age and death (jara-marana), sorrow, lamentation, pain, grief, and despair, the gathering of all suffering. Because of this, there is the cessation of the effect. With the cessation of ignorance, action ceases; with the cessation of action, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, 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, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age and death, sorrow, lamentation, pain, grief, and despair, the gathering of all suffering, all cease. Thus, the great mass of suffering is extinguished. Having spoken thus, the monks, delighted by the Buddha's words, practiced accordingly.
(196)
Thus have I heard:
At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove (Kalandaka Venuvana) in Rajagrha (Wangshecheng). Then, the Brahmin Vacchagotta (Duzi Fanzhi) went to where the Buddha was, greeted him, and sat down to one side. He asked the Buddha, 'Gotama (Qiaodamo), do you hold this view and proclaim: 『The world is permanent, only I understand it, and others do not.』 Do you say this?' The Buddha told Vacchagotta, 'I do not hold this view, nor do I say: 『Only I can understand, and others do not.』' Vacchagotta asked again, 'If you do not say this, then is the entire world impermanent?' The Buddha told Vacchagotta, 'I also do not say: 『The world is impermanent, only I can understand, and others do not.』' Vacchagotta asked again, 'Do you hold this view and proclaim: 『The world is both permanent and impermanent, only I can understand, and others do not.』 Do you say this?' The Buddha told Vacchagotta:
「我亦不作如是說言：『一切世界，亦常無常，唯我獨了，餘人不知。』」犢子又問：「汝頗覆作如是說言：『一切世界非常非無常，非非常非非無常，唯我能解，餘人不了。』作是說耶？」
佛告犢子：「我亦不作如是說言：『一切世界，非常非無常，非非常非非無常，唯我能知，餘人不解。』」
犢子復問：「世界有邊，世界無邊，亦有邊亦無邊，非有邊非無邊，非非有邊非非無邊。身即是命，命即是身，身異命異。眾生神我，死此生彼，為有為無，亦有亦無，非有非無，非非有非非無。瞿曇！汝今作是說耶？」
佛告犢子：「我不作是見，不作是論說言，世界有邊無邊，乃至非非有非非無。」
犢子復言：「瞿曇！汝今於斯法中，見何過患，不取一見？」
佛告犢子：「我亦不言世界是常，唯此事實，余皆愚闇。彼見結障，彼見所行及所觀處，彼見塵埃垢穢不凈，見結與苦俱能為害，能與憂惱，能令行人受郁[火*烝]熱，生諸憂患。若與見結相應，即是嬰愚，亦名無聞，亦名凡夫，能令生死迴流增長。」復告犢子：「世間常無常，亦常無常，非常非無常。世界有邊，及以無邊，亦有邊亦無邊，非有邊非無邊。眾生神我，死此生彼，若有若無，亦有亦無，非有非無，非非有非非無。若有人計斯見者，
【現代漢語翻譯】 現代漢語譯本 『我也不這樣說：『一切世界，既是常也是無常，只有我獨自了解，其他人不知道。』」犢子又問：『你是否又這樣說：『一切世界，既不是常也不是無常，既不是非常也不是非無常，只有我能理解，其他人不瞭解。』這樣說嗎？』 佛告訴犢子：『我也不這樣說：『一切世界，既不是常也不是無常，既不是非常也不是非無常，只有我能知道，其他人不理解。』」 犢子又問：『世界有邊，世界無邊，既有邊也無邊，不是有邊也不是無邊，不是非有邊也不是非無邊。身體就是生命，生命就是身體，身體和生命不同。眾生的神我，死後生到另一處，是有還是無，既有也有無，不是有也不是無，不是非有也不是非無。瞿曇！你現在是這樣說的嗎？』 佛告訴犢子：『我不持這種見解，也不作這種論說，說世界有邊無邊，乃至不是非有也不是非無。』 犢子又說：『瞿曇！你現在對於這個法，看到什麼過患，而不採取任何一種見解？』 佛告訴犢子：『我也不說世界是常，只有這個是事實，其餘都是愚昧無知的。那種見解是束縛，那種見解所行和所觀察之處，那種見解是塵埃污垢不乾淨，見解的束縛與痛苦一起能夠造成傷害，能夠帶來憂愁煩惱，能夠使修行人感到鬱悶煩躁，產生各種憂患。如果與見解的束縛相應，那就是愚昧無知，也叫做沒有聽聞，也叫做凡夫，能夠使生死輪迴增長。』又告訴犢子：『世間是常還是無常，既是常也是無常，既不是常也不是無常。世界有邊，以及無邊，既有邊也無邊，不是有邊也不是無邊。眾生的神我，死後生到另一處，是有還是無，既有也有無，不是有也不是無，不是非有也不是非無。如果有人執著這些見解，』
【English Translation】 English version 'I also do not say, 'All worlds are both permanent and impermanent; only I understand this, and others do not know.'" The Vacchagotta asked again, "Do you then say, 'All worlds are neither permanent nor impermanent, neither very permanent nor not very impermanent; only I can understand this, and others cannot?' Do you say this?" The Buddha told Vacchagotta, "I also do not say, 'All worlds are neither permanent nor impermanent, neither very permanent nor not very impermanent; only I can know this, and others do not understand.'" Vacchagotta asked again, "Is the world finite, is the world infinite, is it both finite and infinite, is it neither finite nor infinite, is it neither not finite nor not infinite? Is the body the same as the life, is the life the same as the body, are the body and life different? Do the sentient beings' souls, after death, go to another place, do they exist or not, do they both exist and not exist, do they neither exist nor not exist, do they neither not exist nor not not exist? Gotama! Do you say this now?" The Buddha told Vacchagotta, "I do not hold such views, nor do I make such statements, saying that the world is finite or infinite, and so on, up to neither not existing nor not not existing." Vacchagotta said again, "Gotama! In this Dharma, what fault do you see that you do not adopt any view?" The Buddha told Vacchagotta, "I also do not say that the world is permanent, that this alone is the truth, and all else is ignorance. That view is a bondage, that view's actions and observations, that view is dust, dirt, and impurity. The bondage of views, together with suffering, can cause harm, can bring sorrow and distress, can make practitioners feel depressed and agitated, and give rise to various worries. If one is in accordance with the bondage of views, that is ignorance, also called lack of learning, also called an ordinary person, and can cause the cycle of birth and death to grow." He further told Vacchagotta, "Whether the world is permanent or impermanent, both permanent and impermanent, or neither permanent nor impermanent. Whether the world is finite, or infinite, both finite and infinite, or neither finite nor infinite. Whether the sentient beings' souls, after death, go to another place, whether they exist or not, both exist and not exist, neither exist nor not exist, neither not exist nor not not exist. If someone holds these views,
名為嬰愚，亦名無聞，亦名凡夫，增長生死煩惱垢污，能令行人受郁[火*烝]熱，生諸憂患，無有安樂。以是義故，我於此見，無所執著。」
犢子又問：「汝若不計如是見者，汝今所計，為是何見？」
佛告犢子：「如來世尊，于久遠來諸有見者，悉皆除舍，都無諸見，雖有所見，心無取著。所謂見苦聖諦，見苦集諦，見苦滅諦，見至苦滅道諦，我悉明瞭，知見是已，視一切法皆是貪愛諸煩惱結，是我我所，名見取著，亦名憍慢。如斯之法，是可患厭，是故皆應當斷除之。既斷除已，獲得涅槃，寂滅清凈，如是正解脫。諸比丘等，若更受身於三有者，無有是處。」
犢子言：「瞿曇！汝於今者，見何因緣，說無生處？」
佛告犢子：「我還問汝，隨汝意答。譬如有人，于汝目前然大火聚，汝知是火然，不知此火聚，在汝前滅，汝知滅不？若復有人，來問汝言：『此火滅已，為至東方，南西北方，乃至下方，亦復如是。斯諸方中，為至何處？』若如是者，當云何答？」
犢子言：「瞿曇！若人問我，當如實答，若有草木及牛馬糞，此火與薪相得，便然不滅。草木牛糞，若都盡者，此火則滅，不至方所。」
佛告犢子：「如是！如是。若言色是如來，受想行識是如來者，無有是處。何以故？如來已斷如斯
【現代漢語翻譯】 現代漢語譯本：被稱為嬰愚（指像嬰兒一樣愚昧無知），也叫無聞（指沒有聽聞佛法），也叫凡夫（指普通的世俗之人），增長生死輪迴的煩惱和污垢，能使修行人遭受煩躁和熱惱，產生各種憂愁和苦難，沒有安樂。因為這個原因，我對於這種見解，沒有任何執著。 犢子（一個外道修行者）又問：『你如果不執著于這樣的見解，那麼你現在所持的，又是什麼樣的見解呢？』 佛陀告訴犢子：『如來世尊，從很久以前就捨棄了所有這些見解，完全沒有任何見解，即使有所見，心中也沒有執著。所謂見到苦聖諦（指人生是苦的真理），見到苦集諦（指苦的根源是集聚的），見到苦滅諦（指苦可以被滅除的真理），見到通往苦滅的道諦（指修行可以滅苦的真理），我全部都明瞭，知道這些之後，看待一切法都如同貪愛和各種煩惱的束縛，認為是我和我所擁有的，這叫做見取執著，也叫做驕慢。像這樣的法，是令人厭惡和應該捨棄的，所以都應當斷除。斷除之後，就能獲得涅槃（指解脫的境界），寂靜清凈，這就是真正的解脫。各位比丘，如果再受生於三界（指欲界、色界、無色界）之中，那是不可能的。』 犢子說：『瞿曇（佛陀的姓氏）！你現在看到什麼因緣，說沒有來生之處呢？』 佛陀告訴犢子：『我反問你，你隨自己的意思回答。比如有人，在你面前點燃一大堆火，你知道這火在燃燒，也知道這堆火在你面前熄滅，你知道它熄滅了嗎？如果有人來問你：『這火熄滅之後，是到了東方，還是南方，還是西方，還是北方，甚至下方，也是這樣。這些方向中，它到了哪裡？』如果這樣問，你應當如何回答？』 犢子說：『瞿曇！如果有人問我，我應當如實回答，如果有草木和牛馬糞，這火與燃料相遇，就會燃燒不滅。如果草木牛糞都燒盡了，這火就會熄滅，不會到任何地方。』 佛陀告訴犢子：『是這樣！是這樣！如果說色（指物質現象）是如來，受（指感受）、想（指思想）、行（指行為）、識（指意識）是如來，那是不可能的。為什麼呢？如來已經斷除了這些。』
【English Translation】 English version: Called 'infant-foolish' (referring to being as ignorant as an infant), also called 'unlearned' (referring to not having heard the Dharma), also called 'ordinary person' (referring to common worldly people), increasing the defilements and stains of birth and death, able to cause practitioners to suffer agitation and heat, producing various worries and sufferings, without any peace. Because of this reason, I have no attachment to this view. The Vatsa (a non-Buddhist practitioner) then asked: 'If you do not cling to such a view, then what view do you now hold?' The Buddha told Vatsa: 'The Tathagata, the World Honored One, has long since abandoned all such views, having no views at all, and even if there is a view, the mind has no attachment. What is called seeing the Noble Truth of Suffering (referring to the truth that life is suffering), seeing the Noble Truth of the Origin of Suffering (referring to the root of suffering is accumulation), seeing the Noble Truth of the Cessation of Suffering (referring to the truth that suffering can be eliminated), seeing the Noble Truth of the Path to the Cessation of Suffering (referring to the practice that can eliminate suffering), I understand all of them clearly. Knowing these, I view all dharmas as the bonds of greed and various defilements, considering them as 'me' and 'mine,' which is called clinging to views, also called arrogance. Such dharmas are detestable and should be abandoned, so they should all be cut off. Having cut them off, one attains Nirvana (referring to the state of liberation), peaceful and pure, which is true liberation. Monks, if one were to be reborn in the three realms (referring to the desire realm, form realm, and formless realm), that is impossible.' Vatsa said: 'Gautama (the Buddha's family name)! What cause do you see now that you say there is no place of rebirth?' The Buddha told Vatsa: 'I will ask you in return, answer as you wish. For example, if someone lights a large fire in front of you, you know that the fire is burning, and you also know that this fire is extinguished in front of you, do you know that it is extinguished? If someone comes and asks you: 'After this fire is extinguished, did it go to the east, or the south, or the west, or the north, or even below, it is the same. In which of these directions did it go?' If asked like this, how should you answer?' Vatsa said: 'Gautama! If someone asks me, I should answer truthfully, if there are grass and wood and cow dung, this fire will meet with fuel and burn without ceasing. If the grass, wood, and cow dung are all burned up, this fire will be extinguished and will not go anywhere.' The Buddha told Vatsa: 'That is so! That is so! If one says that form (referring to material phenomena) is the Tathagata, that feeling (referring to sensations), thought (referring to ideas), volition (referring to actions), and consciousness (referring to awareness) are the Tathagata, that is impossible. Why? The Tathagata has already cut off these things.'
色故，受想行識，亦復如是，皆悉已斷。譬如有人斷多羅樹，斷已不生，如來亦爾，斷五陰已，不復受生。寂滅無想，是無生法。」
犢子言：「瞿曇！我於今者，樂說譬喻，唯愿聽說。」
佛告之曰：「隨汝意說。」
犢子即言：「譬如去于城邑聚落不遠，平博之處有娑羅林，是娑羅林已百千年，枝葉悉墮，唯貞實在。汝今瞿曇，亦復如是，已斷一切煩惱結縛，四倒邪惑，皆悉滅盡，唯有堅固真法身在。瞿曇！當知我今緣務，將欲還歸。」
佛言：「宜知是時。」
犢子梵志聞佛所說，歡喜而去。
（一九七）
一時，佛在王舍城迦蘭陀竹林。爾時，犢子梵志來詣佛所，問言：「瞿曇！若有愚癡，起如是見，作斯論言：『世間是常，唯此事實，余則無實。乃至我不生彼，非非生彼。』」
佛告犢子：「不知色者作是見，作是論說言，世間色悉皆是常，自執此見，以為真實，謂諸餘者，以為虛妄。常無常，亦常亦無常，非常非非常。世間有邊無邊，非有邊非無邊，非非有邊非非無邊。身一神一，身異神異。我死此生彼，死此不生彼，我死此亦生彼亦不生彼，我死此非生彼非非生彼，受想行識，亦復如是。」
犢子言：「瞿曇！若有智者，不取是見，不取是論，亦復不應起如此見，作如斯論言：『
【現代漢語翻譯】 現代漢語譯本：色（rupa，物質現象）是這樣，受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也是這樣，都已斷除。譬如有人砍斷多羅樹，砍斷後不再生長，如來（tathagata，佛的稱號）也是這樣，斷除五陰（panca-skandha，構成個體的五種要素）后，不再受生。寂滅無想，這是無生之法。 犢子（Vatsa，人名）說：『瞿曇（Gotama，佛的姓氏）！我現在喜歡說個比喻，希望您能聽聽。』 佛告訴他說：『隨你的意思說吧。』 犢子就說：『譬如離城邑村落不遠，在平坦的地方有一片娑羅樹林，這片娑羅樹林已經有百千年了，枝葉都已掉落，只剩下堅實的樹幹。您現在，瞿曇，也是這樣，已經斷除一切煩惱結縛，四種顛倒的邪見迷惑，都已滅盡，只剩下堅固的真法身存在。瞿曇！您應當知道我現在有事，將要回去了。』 佛說：『應該知道時間。』 犢子梵志（Vatsa brahmana，婆羅門種姓的犢子）聽了佛所說，歡喜地離開了。
一時，佛在王舍城（Rajagrha，古印度城市）的迦蘭陀竹林（Kalandaka-venu-vana，竹林名）。當時，犢子梵志來到佛的住所，問道：『瞿曇！如果有人愚癡，產生這樣的見解，說出這樣的論調：『世間是常住的，只有這個是真實的，其餘都不是真實的。乃至我不生於彼處，也不是不生於彼處。』 佛告訴犢子：『不瞭解色的人會產生這樣的見解，說世間的一切色都是常住的，自己執著這種見解，認為是真實的，認為其他的都是虛妄的。常與無常，亦常亦無常，非常非無常。世間有邊無邊，非有邊非無邊，非非有邊非非無邊。身和神是一體的，身和神是不同的。我死後會生到那裡，死後不會生到那裡，我死後既會生到那裡也不會生到那裡，我死後既不是生到那裡也不是不生到那裡。受、想、行、識也是這樣。』 犢子說：『瞿曇！如果有智慧的人，不接受這種見解，不接受這種論調，也不應該產生這樣的見解，說出這樣的論調：』
【English Translation】 English version: Form (rupa), and so are feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana); all are completely cut off. Just as someone cuts down a palmyra tree, and once cut, it does not grow again, so too is the Tathagata (the Buddha), having cut off the five aggregates (panca-skandha), no longer undergoes rebirth. Cessation, without thought, this is the dharma of non-arising.』 Vatsa (a proper name) said, 『Gotama (the Buddha's family name)! I would now like to speak a simile, I wish you would listen.』 The Buddha told him, 『Speak as you wish.』 Vatsa then said, 『Just as not far from a city or village, in a flat place, there is a sal forest, and this sal forest has been there for hundreds or thousands of years, its branches and leaves have all fallen, only the solid trunk remains. You, Gotama, are also like this, having cut off all the fetters of afflictions, the four inverted views and delusions, all have been extinguished, only the firm true dharma body remains. Gotama! You should know that I now have business and will return.』 The Buddha said, 『It is appropriate to know the time.』 Vatsa the Brahmin (Vatsa brahmana) heard what the Buddha said, rejoiced, and departed.
At one time, the Buddha was in the Kalandaka Bamboo Grove (Kalandaka-venu-vana) in Rajagrha (an ancient Indian city). At that time, Vatsa the Brahmin came to the Buddha's place and asked, 『Gotama! If there is a foolish person who holds such a view, making such a statement: 『The world is permanent, only this is real, and the rest is not real. Even that I am not born there, nor am I not born there.』 The Buddha told Vatsa, 『One who does not understand form holds such a view, saying that all forms in the world are permanent, clinging to this view, considering it real, and considering the rest to be false. Permanent and impermanent, both permanent and impermanent, neither permanent nor impermanent. The world has an end and is endless, neither has an end nor is endless, neither is not having an end nor not being endless. The body and the soul are one, the body and the soul are different. After I die, I will be born there, after I die, I will not be born there, after I die, I will both be born there and not be born there, after I die, I will neither be born there nor not be born there. Feeling, perception, mental formations, and consciousness are also like this.』 Vatsa said, 『Gotama! If there is a wise person, he does not accept this view, does not accept this statement, nor should he hold such a view, making such a statement:』
世界是常，此見為是，余見為非。』」
佛告犢子：「若能知色，解其性相，如斯等人，不起是見，不作是論言，世界常無常，亦常亦無常，非常非非常見，亦復如是。世界有邊無邊，亦有邊亦無邊，非有邊非非有邊，亦復如是。身一命一，身異命異。我死此生彼，死此不生彼，亦生彼亦不生彼，非生彼非非生彼，亦復如是。受想行識，亦如上說。若了知識，解其性相，如斯等人，不起是見，不作是論言，識是常，此見為是，余見為非。識為無常，亦常亦無常，非常非非常見，亦復如是。識有邊無邊，亦有邊亦無邊，非有邊非非有邊，亦復如是。身一命一，身異命異。我死此生彼，死此不生彼，亦生彼亦不生彼，非生彼非不生彼，亦復如是。不知者，如知者說；見者不見者，如知者說；解不解，亦如上說；通徹不通徹，亦如上說；有相無相，亦如上說；其義深淺，亦如上說；寤寤不寤寤，亦如上說。」
（一九八）
一時，佛在王舍城。爾時，犢子梵志往詣佛所，問訊佛已，在一面坐。白佛言：「瞿曇！我有少疑，若蒙聽察，乃敢發問。」佛默然不答。第二第三，亦如是問。第二第三，佛亦默然。犢子言：「瞿曇！我于長夜，與汝親厚，我有少問，唯愿答我。」
佛作是念：「犢子梵志長夜已來，稟性質
【現代漢語翻譯】 現代漢語譯本：『認為世界是永恒的，這種觀點是正確的，其他觀點是錯誤的。』
佛陀告訴犢子：『如果能夠了解色（物質現象），理解它的本質和現象，這樣的人就不會產生這種觀點，也不會做出這樣的論斷：世界是永恒的，或者無常的，或者既永恒又無常，或者既非永恒也非無常，其他觀點也是如此。世界有邊還是無邊，或者既有邊又無邊，或者既非有邊也非無邊，其他觀點也是如此。身體和生命是一體的，還是身體和生命是分離的。我死後會在此處生彼處，或者死後不會在此處生彼處，或者既會在此處生彼處又不會，或者既非在此處生彼處也非不在此處生彼處，其他觀點也是如此。受（感受）、想（思維）、行（意志）、識（意識），也如上面所說。如果瞭解了識，理解它的本質和現象，這樣的人就不會產生這種觀點，也不會做出這樣的論斷：識是永恒的，這種觀點是正確的，其他觀點是錯誤的。識是無常的，或者既永恒又無常，或者既非永恒也非無常，其他觀點也是如此。識有邊還是無邊，或者既有邊又無邊，或者既非有邊也非無邊，其他觀點也是如此。身體和生命是一體的，還是身體和生命是分離的。我死後會在此處生彼處，或者死後不會在此處生彼處，或者既會在此處生彼處又不會，或者既非在此處生彼處也非不在此處生彼處，其他觀點也是如此。不瞭解的人，就像瞭解的人說的那樣；看見的人和沒看見的人，就像瞭解的人說的那樣；理解和不理解，也如上面所說；通徹和不通徹，也如上面所說；有相和無相，也如上面所說；其意義的深淺，也如上面所說；覺悟和不覺悟，也如上面所說。』
（一九八）
一時，佛陀在王舍城。當時，犢子梵志來到佛陀所在的地方，向佛陀問候后，在一旁坐下。他向佛陀說道：『瞿曇（佛陀的姓氏）！我有一些疑惑，如果允許我請教，我才敢發問。』佛陀沉默不語。他第二次、第三次這樣問，佛陀也同樣保持沉默。犢子說：『瞿曇！我與你長期以來關係親近，我有一些問題，希望你能回答我。』
佛陀心想：『犢子梵志長期以來，秉性如此，
【English Translation】 English version: 'The world is permanent, this view is correct, and other views are wrong.'
The Buddha said to Vacchagotta (犢子): 'If one can understand form (色, material phenomena), comprehend its nature and characteristics, such a person will not hold this view, nor will they make such assertions: that the world is permanent, or impermanent, or both permanent and impermanent, or neither permanent nor impermanent, and so on. Whether the world has a boundary or is boundless, or both has a boundary and is boundless, or neither has a boundary nor is boundless, and so on. Whether the body and life are one, or the body and life are different. Whether after I die, I will be reborn here and there, or after I die, I will not be reborn here and there, or both will be reborn here and there and will not, or neither will be reborn here and there nor not be reborn here and there, and so on. Feeling (受), perception (想), mental formations (行), and consciousness (識) are also as described above. If one understands consciousness, comprehends its nature and characteristics, such a person will not hold this view, nor will they make such assertions: that consciousness is permanent, this view is correct, and other views are wrong. That consciousness is impermanent, or both permanent and impermanent, or neither permanent nor impermanent, and so on. Whether consciousness has a boundary or is boundless, or both has a boundary and is boundless, or neither has a boundary nor is boundless, and so on. Whether the body and life are one, or the body and life are different. Whether after I die, I will be reborn here and there, or after I die, I will not be reborn here and there, or both will be reborn here and there and will not, or neither will be reborn here and there nor not be reborn here and there, and so on. Those who do not know, speak like those who know; those who see and those who do not see, speak like those who know; understanding and not understanding, are also as described above; thorough and not thorough, are also as described above; with form and without form, are also as described above; the depth and shallowness of the meaning, are also as described above; awakened and not awakened, are also as described above.'
(198)
At one time, the Buddha was in Rajagaha (王舍城). At that time, Vacchagotta the Brahmin (犢子梵志) went to where the Buddha was, greeted the Buddha, and sat down to one side. He said to the Buddha: 'Gotama (瞿曇, Buddha's clan name)! I have some doubts, and if you would allow me to inquire, I would dare to ask.' The Buddha remained silent. He asked a second and third time in the same way, and the Buddha remained silent each time. Vacchagotta said: 'Gotama! I have been close to you for a long time, and I have some questions, I hope you will answer me.'
The Buddha thought: 'Vacchagotta the Brahmin, for a long time, has been of such a nature,
直，無有諂偽，諸有所問，皆求解故，不為惱亂，吾當聽之，若阿毗曇、毗尼，隨其所問。」佛告犢子：「恣汝所問，諸有所疑，無得疑難。」
犢子白佛言：「瞿曇！一切世間有不善不？」
佛答言：「有。」
又問：「頗有善不？」
犢子言：「瞿曇！愿為我說善不善法，令我解了。」
佛告犢子：「吾能多種說善不善，今當爲汝略說其要。」佛復告犢子：「欲為不善，離欲為善；瞋恚愚癡，是名不善，離瞋恚癡，是名為善；殺生不善，離殺為善；偷盜、邪淫、妄語、惡口、兩舌、貪恚、邪見，是名不善，離如是等，正見為善。吾為汝說三種不善，三種善。十種不善，十種善。」復告犢子：「若我弟子，解此三種善不善，及十種善不善，如實能知，便能盡欲，瞋恚、愚癡亦能永盡，貪慾諸惡都滅無餘。能盡貪慾、愚癡故，諸欲漏都盡。以盡漏故，成就無漏，心得解脫，慧得解脫，于見法中，自身解了，證知得法，自知生盡，梵行已立，所作已辦，更不受有。」
犢子白佛：「頗有一比丘，于佛教法，成就無漏，心得解脫，慧得解脫，于見法中，自身解了，證知得法，自知生盡，梵行已立，所作已辦，更不受有，為有是不？」
佛告犢子：「得是法者，不但一二，及以三四，乃至五百，多有比丘，
【現代漢語翻譯】 現代漢語譯本：正直，沒有諂媚虛偽，所有提問，都是爲了求解，不是爲了擾亂，我都會聽取，無論是關於阿毗曇（論藏）、毗尼（律藏），都隨你所問。」佛陀告訴犢子說：「你儘管問，所有疑惑，不要有所顧慮。」 犢子對佛說：「瞿曇（佛陀的尊稱）！世間一切都有不善嗎？」 佛陀回答說：「有。」 又問：「也有善嗎？」 犢子說：「瞿曇！希望您為我解說善與不善的法，讓我明白。」 佛陀告訴犢子說：「我能從多種角度解說善與不善，現在為你簡略地說其要點。」佛陀又告訴犢子說：「想要做不善，遠離慾望就是善；嗔恚和愚癡，這叫做不善，遠離嗔恚和愚癡，這叫做善；殺生是不善，不殺生就是善；偷盜、邪淫、妄語、惡口、兩舌、貪婪、嗔恨、邪見，這叫做不善，遠離這些，正見就是善。我為你說了三種不善，三種善。十種不善，十種善。」又告訴犢子說：「如果我的弟子，理解這三種善與不善，以及十種善與不善，如實地知道，就能斷盡慾望，嗔恚、愚癡也能永遠斷盡，貪慾等一切惡行都滅盡無餘。能斷盡貪慾、愚癡，一切慾望的煩惱都斷盡。因為斷盡煩惱，成就無漏，心得到解脫，智慧得到解脫，在現世中，自身明白，證悟得法，自己知道生死已盡，清凈的修行已經建立，該做的已經完成，不再受後有。」 犢子問佛：「是否有一位比丘，在佛教的教法中，成就無漏，心得到解脫，智慧得到解脫，在現世中，自身明白，證悟得法，自己知道生死已盡，清凈的修行已經建立，該做的已經完成，不再受後有，有這樣的人嗎？」 佛陀告訴犢子說：「得到這種法的人，不只是一兩個，或者三四個，乃至五百個，有很多比丘，
【English Translation】 English version: 'Upright, without flattery or deceit, all questions asked are for the sake of understanding, not to cause trouble, I will listen to them, whether about the Abhidhamma (the collection of philosophical texts), or the Vinaya (the monastic rules), according to what is asked.' The Buddha said to Vatsa, 'Ask whatever you wish, whatever doubts you have, do not hesitate.' Vatsa said to the Buddha, 'Gautama (an honorific title for the Buddha)! Is there unwholesomeness in all the world?' The Buddha replied, 'There is.' He asked again, 'Is there also wholesomeness?' Vatsa said, 'Gautama! I wish you would explain to me the wholesome and unwholesome dharmas, so that I may understand.' The Buddha said to Vatsa, 'I can explain wholesomeness and unwholesomeness in many ways, but now I will briefly explain the essentials for you.' The Buddha further said to Vatsa, 'The desire to do unwholesome actions, and the absence of desire is wholesome; anger and ignorance are called unwholesome, the absence of anger and ignorance is called wholesome; killing is unwholesome, not killing is wholesome; stealing, sexual misconduct, lying, harsh speech, divisive speech, greed, hatred, and wrong views are called unwholesome, the absence of these, right view is wholesome. I have explained to you three kinds of unwholesomeness, three kinds of wholesomeness. Ten kinds of unwholesomeness, ten kinds of wholesomeness.' He further said to Vatsa, 'If my disciples understand these three kinds of wholesomeness and unwholesomeness, and the ten kinds of wholesomeness and unwholesomeness, and truly know them, they will be able to extinguish desire, anger, and ignorance forever, and all evil actions such as greed will be extinguished without remainder. Because they can extinguish greed and ignorance, all the defilements of desire are extinguished. Because the defilements are extinguished, they achieve the unconditioned, the mind is liberated, wisdom is liberated, in this very life, they understand for themselves, realize the Dharma, know for themselves that birth is exhausted, the holy life is established, what had to be done is done, and there is no more rebirth.' Vatsa asked the Buddha, 'Is there a bhikkhu (monk) in the Buddha's teachings who has achieved the unconditioned, whose mind is liberated, whose wisdom is liberated, who in this very life understands for themselves, realizes the Dharma, knows for themselves that birth is exhausted, the holy life is established, what had to be done is done, and there is no more rebirth, is there such a person?' The Buddha said to Vatsa, 'Those who have attained this Dharma are not just one or two, or three or four, but even up to five hundred, there are many bhikkhus,'
心得解脫，慧得解脫，于現法中，自身取證。」
犢子復問：「佛教法中，頗有一比丘尼，心得解脫，慧得解脫不？」
佛告犢子：「我教法中，比丘尼等，得斯法者，非一二三，乃至五百，其數眾多。」
犢子又問：「除彼比丘及比丘尼，頗有一優婆塞，度疑彼岸以不？」
佛告犢子：「我佛法中，諸優婆塞度疑彼岸，非一二三，乃至五百，其數眾多，斷五下分結，成阿那含，不還欲界。」
犢子又問：「除比丘、比丘尼，修梵行者除優婆塞，頗有一優婆夷，除于疑悔，度疑彼岸不？」
佛告犢子：「我佛法中，得斯法者，非一二三，乃至五百，其數眾多，斷五下分結，成阿那含，不還欲界。」
犢子梵志復白佛言：「置比丘、比丘尼，並優婆塞、優婆夷修梵行者，是佛法中，頗有優婆塞，獨在居家，受五欲樂，度疑彼岸不？」
佛告犢子：「是佛法中，非一二三，乃至五百，其數眾多，如斯等人，乃與男女群居，逼迮共住，香華瓔珞，著細繒衣，用好旃檀眾妙雜香，以涂其身，受畜金銀種種珍寶，奴婢僮僕其數眾多，處斯憒鬧逼隘之中，能斷三結，得須陀洹，決定必至於三菩提，盡諸苦際。極鈍根者，任運七生，不至三惡，人天流轉，自然得盡諸苦邊際。」
犢子又問：「且置比丘、比丘尼、
【現代漢語翻譯】 現代漢語譯本 『心得解脫』（Citta-vimutti，指通過禪定等修行方式獲得的心靈解脫），『慧得解脫』（Paññā-vimutti，指通過智慧觀照獲得的解脫），在當下的修行中，自己親自體驗並證實這些解脫的境界。 犢子（Vacchagotta，一位梵志）又問：『在佛教的教法中，有沒有比丘尼（Bhikkhuni，佛教女性出家修行者）能夠達到心得解脫和慧得解脫的境界呢？』 佛陀告訴犢子：『在我的教法中，能夠達到這種境界的比丘尼，不是一兩個，也不是三五個，甚至有五百位之多，她們的數量非常眾多。』 犢子又問：『除了比丘（Bhikkhu，佛教男性出家修行者）和比丘尼，有沒有優婆塞（Upasaka，佛教在家男居士）能夠超越疑惑的彼岸呢？』 佛陀告訴犢子：『在我的教法中，能夠超越疑惑彼岸的優婆塞，不是一兩個，也不是三五個，甚至有五百位之多，她們的數量非常眾多，他們斷除了五下分結（Orambhāgiya-saṃyojana，束縛眾生於欲界的五種煩惱），成為阿那含（Anāgāmi，不還果，不再返回欲界受生的聖者）。』 犢子又問：『除了比丘、比丘尼這些修行梵行（Brahmacariya，清凈的修行生活）的人，以及優婆塞，有沒有優婆夷（Upasika，佛教在家女居士）能夠去除疑惑，超越疑惑的彼岸呢？』 佛陀告訴犢子：『在我的教法中，能夠達到這種境界的優婆夷，不是一兩個，也不是三五個，甚至有五百位之多，她們的數量非常眾多，她們斷除了五下分結，成為阿那含，不再返回欲界受生。』 犢子梵志又對佛陀說：『先不談比丘、比丘尼，以及修行梵行的優婆塞、優婆夷，在佛陀的教法中，有沒有優婆塞，獨自在家，享受五欲之樂（Pañca kāmaguṇā，指色、聲、香、味、觸五種感官慾望），卻能超越疑惑的彼岸呢？』 佛陀告訴犢子：『在我的教法中，能夠達到這種境界的優婆塞，不是一兩個，也不是三五個，甚至有五百位之多，她們的數量非常眾多。這樣的人，他們與男女共同居住，生活擁擠，佩戴香花瓔珞，穿著精美的絲綢衣服，使用上好的旃檀等各種香料塗抹身體，擁有金銀珠寶，奴婢僕人眾多，身處如此喧鬧擁擠的環境中，卻能斷除三結（Saṃyojana，指身見、戒禁取見、疑），證得須陀洹（Sotāpanna，入流果，預流聖者），必定會達到三菩提（Sambodhi，正等正覺），最終解脫一切痛苦。即使是根器最遲鈍的人，最多經過七次生死輪迴，也不會墮入三惡道（Apāya，地獄、餓鬼、畜生），在人天之間流轉，自然就能最終解脫一切痛苦。』 犢子又問：『先不談比丘、比丘尼、』
【English Translation】 English version 'Liberation of mind' (Citta-vimutti), 'liberation through wisdom' (Paññā-vimutti), in this very life, one realizes these through one's own experience.' Vacchagotta (a Brahmin) further asked: 'In the Buddha's teachings, are there any bhikkhunis (Buddhist female monastic) who have attained liberation of mind and liberation through wisdom?' The Buddha told Vacchagotta: 'In my teachings, there are bhikkhunis who have attained this, not just one or two, not just three or five, but even as many as five hundred, their number is very large.' Vacchagotta further asked: 'Besides bhikkhus (Buddhist male monastic) and bhikkhunis, are there any upasakas (Buddhist male lay followers) who have crossed the shore of doubt?' The Buddha told Vacchagotta: 'In my teachings, there are upasakas who have crossed the shore of doubt, not just one or two, not just three or five, but even as many as five hundred, their number is very large. They have severed the five lower fetters (Orambhāgiya-saṃyojana, the five fetters that bind beings to the realm of desire), and become Anāgāmi (Non-returner, a noble one who will not return to the realm of desire).' Vacchagotta further asked: 'Besides bhikkhus, bhikkhunis who practice the holy life (Brahmacariya), and upasakas, are there any upasikas (Buddhist female lay followers) who have removed doubt and crossed the shore of doubt?' The Buddha told Vacchagotta: 'In my teachings, there are upasikas who have attained this, not just one or two, not just three or five, but even as many as five hundred, their number is very large. They have severed the five lower fetters and become Anāgāmi, not returning to the realm of desire.' The Brahmin Vacchagotta again said to the Buddha: 'Leaving aside bhikkhus, bhikkhunis, and upasakas and upasikas who practice the holy life, in the Buddha's teachings, are there any upasakas who, while living at home and enjoying the five sensual pleasures (Pañca kāmaguṇā, the five sense objects of sight, sound, smell, taste, and touch), can cross the shore of doubt?' The Buddha told Vacchagotta: 'In my teachings, there are upasakas who have attained this, not just one or two, not just three or five, but even as many as five hundred, their number is very large. Such people live together with men and women, in crowded conditions, wearing garlands of flowers, fine silk clothes, using good sandalwood and various fragrant perfumes to anoint their bodies, possessing gold, silver, and various treasures, and many servants and attendants. Even in such noisy and crowded environments, they can sever the three fetters (Saṃyojana, self-view, attachment to rites and rituals, and doubt), attain Sotāpanna (Stream-enterer, a noble one who has entered the stream to enlightenment), and will surely reach Sambodhi (Perfect Enlightenment), ultimately ending all suffering. Even the dullest of them, after a maximum of seven rebirths, will not fall into the three lower realms (Apāya, hell, hungry ghosts, and animals), but will wander among humans and gods, and will naturally reach the end of all suffering.' Vacchagotta further asked: 'Leaving aside bhikkhus, bhikkhunis,'
優婆塞、優婆夷修梵行者，又置優婆塞在欲得須陀洹，頗有女人，在佛教法，作優婆夷，在於欲中度疑彼岸者不？」
佛告犢子：「我佛法中，諸優婆夷，在欲度疑，非一二三，乃至五百，其數眾多。諸優婆夷，雖處居家，如優婆塞，斷於三結，得須陀洹。」
犢子言：「瞿曇！汝于菩提，已得正覺，設當修梵行比丘、比丘尼、優婆塞、優婆夷、處欲優婆塞、處欲優婆夷，若如是等，不具道行，便為支不滿足。」犢子言：「瞿曇！汝今既得成等正覺，得果比丘、比丘尼、修梵行優婆塞、優婆夷、處欲優婆塞、處欲優婆夷，悉獲果證，于佛教法，是名具足。」犢子復言：「瞿曇！我今樂說譬喻，愿聽我說。」
「譬如天降大雨，隨下水流，注于大海。汝之教法，亦復如是，男女長幼，及以衰老，蒙佛法雨，于長夜中，盡趣涅槃。善哉！瞿曇！善哉！妙法，善哉！能入佛教法者。」犢子言：「我今相問，設得出家修梵行者，為久近成？」
佛告犢子：「若有外道異學，于佛法中，求出家者，先剃其鬚髮，滿足四月，于眾僧中，心意調濡，然後受戒，不必盡爾，亦隨人心。」犢子梵志聞佛語已，心生喜樂：「若蒙出家，得受戒者，假設四年，我尚為之，況四月也？」
佛告犢子：「吾先為汝說二種人，不必一切
【現代漢語翻譯】 現代漢語譯本： 「優婆塞（在家男居士）、優婆夷（在家女居士）修習梵行的人，又假設優婆塞想要證得須陀洹（初果），是否會有女人，在佛教的教法中，作為優婆夷，在欲界中度過疑惑到達彼岸的呢？」 佛陀告訴犢子說：「在我的佛法中，那些在欲界中度過疑惑的優婆夷，不是一兩個，甚至不是三五個，而是有五百之多，數量眾多。這些優婆夷，雖然身處居家生活，卻像優婆塞一樣，斷除了三結（身見、戒禁取見、疑），證得了須陀洹果。」 犢子說：「瞿曇（佛陀的姓氏）！您已經證得了菩提（覺悟），成就了正覺。假設修習梵行的比丘（出家男眾）、比丘尼（出家女眾）、優婆塞、優婆夷、在欲界的優婆塞、在欲界的優婆夷，如果這些人沒有完全修習道行，就不能算是圓滿。」犢子又說：「瞿曇！您現在既然已經成就了等正覺，證果的比丘、比丘尼、修習梵行的優婆塞、優婆夷、在欲界的優婆塞、在欲界的優婆夷，都獲得了果證，在佛教的教法中，這才能算是圓滿具足。」犢子又說：「瞿曇！我現在想說一個比喻，希望您能聽我說。」 「譬如天降大雨，雨水隨著地勢流淌，注入大海。您的教法也是如此，無論男女老少，都蒙受佛法的甘霖，在漫長的黑夜中，最終都趨向涅槃（寂滅）。太好了！瞿曇！太好了！妙法，太好了！能夠進入佛教教法的人。」犢子說：「我現在想問，假設有人出家修習梵行，需要多久才能成就呢？」 佛陀告訴犢子說：「如果有外道（佛教以外的宗教）或異學（不同的學說）的人，在佛法中尋求出家，首先要剃除鬚髮，經過四個月的考察，在僧團中，心意調柔，然後才能受戒，但也不必完全如此，也可以隨個人的意願。」犢子梵志（婆羅門種姓的修行人）聽了佛陀的話后，心中歡喜：「如果能夠出家，得到受戒的機會，即使要四年，我也願意，何況只是四個月呢？」 佛陀告訴犢子：「我先為你講兩種人，不必所有人都這樣。」
【English Translation】 English version: 『Those Upasakas (male lay followers) and Upasikas (female lay followers) who practice the holy life, and also, if an Upasaka desires to attain Srotapanna (stream-enterer), is there any woman, within the Buddha's teachings, who as an Upasika, crosses the sea of doubt while still in the realm of desire?』 The Buddha said to Vatsa, 『In my Dharma, there are many Upasikas who cross the sea of doubt while still in the realm of desire, not just one or two, or even three or five, but as many as five hundred. These Upasikas, though living in households, like Upasakas, have severed the three fetters (self-view, attachment to rites and rituals, and doubt) and attained the fruit of Srotapanna.』 Vatsa said, 『Gautama (Buddha's family name)! You have attained Bodhi (enlightenment) and achieved perfect awakening. If those who practice the holy life, such as Bhikkhus (monks), Bhikkhunis (nuns), Upasakas, Upasikas, Upasakas in the realm of desire, and Upasikas in the realm of desire, do not fully practice the path, then they cannot be considered complete.』 Vatsa continued, 『Gautama! Now that you have achieved perfect awakening, the Bhikkhus, Bhikkhunis, Upasakas, Upasikas who practice the holy life, Upasakas in the realm of desire, and Upasikas in the realm of desire, all have attained the fruits of practice. In the Buddha's teachings, this is what is meant by being complete.』 Vatsa further said, 『Gautama! I would like to share a simile, I hope you will listen.』 『It is like when the heavens send down heavy rain, and the water flows according to the terrain, pouring into the ocean. Your teachings are also like this, whether men or women, young or old, all receive the rain of the Dharma, and in the long night, all eventually move towards Nirvana (extinction). Excellent! Gautama! Excellent! Wonderful Dharma, excellent! Those who are able to enter the Buddha's teachings.』 Vatsa said, 『I would like to ask, if someone leaves home to practice the holy life, how long does it take to achieve it?』 The Buddha said to Vatsa, 『If there are those from other religions or different schools of thought who seek to leave home in the Dharma, they must first shave their heads and beards, undergo a four-month probationary period, and in the Sangha (monastic community), their minds must be tamed, and then they can receive the precepts. But it is not always necessary, it can also depend on the individual』s intention.』 Vatsa the Brahmin (a member of the priestly caste) heard the Buddha』s words and was delighted, 『If I could leave home and receive the precepts, even if it took four years, I would be willing, let alone just four months?』 The Buddha said to Vatsa, 『I will first tell you about two kinds of people, it is not necessary for everyone to be like this.』
悉皆如是。」
犢子言：「瞿曇！先者實作是說。」
佛告比丘：「汝等今者，與彼犢子，剃髮受戒。」爾時，比丘受佛敕已，即剃其發，並與受戒。
如比丘法，尊者犢子精勤修道，於半月中，具于學地，知法到法，見法覺法。既得學果，知已解已，得證法已。尊者犢子作是念：「我今應詣佛所。」作是念已，即往佛所，頂禮佛足，在一面立。白佛言：「世尊！我于學地，都證知已，唯愿世尊，重為我說，令我聞法，心得解脫。」
佛告犢子：「汝若速求心得解脫，應修二法，當學二法，增廣二法。言二法者，所謂智定，若能如是修習增廣，是則名為知種種界，通達諸界，知無數界。」
佛告犢子比丘：「若欲離欲惡不善者，有覺有觀，入于初禪。如是比丘，應修二法，定及智慧，乃至四禪，慈悲喜捨，空處、識處、不用處、非想非非想處，亦復如是。犢子！欲得須陀洹、斯陀含、阿那含者，悉皆應學如是二法。欲學身通，欲知他心智，欲知宿命，欲得天眼耳，欲得漏盡智，應修二法，增廣二法，知種種界，通達諸界，知無數界。」尊者犢子聞佛所說，歡喜頂禮而去。
大悲如來種種因緣教導，犢子受佛教已，于閑靜處，獨坐精勤，心不放逸，常處禪定。所以族姓子，剃除鬚髮，正欲為修無上梵行故，
【現代漢語翻譯】 現代漢語譯本 『一切都像這樣。』 犢子說：『瞿曇（Gautama，佛陀的姓氏）！先前確實是這樣說的。』 佛陀告訴比丘們：『你們現在，給這位犢子剃髮，並讓他受戒。』當時，比丘們接受佛陀的命令后，立即剃除了他的頭髮，併爲他授了戒。 依照比丘的修行方法，尊者犢子精勤地修習佛道，在半個月內，完全掌握了學地（Siksha-pada，修行階段），知曉了法，到達了法，見到了法，覺悟了法。既然已經獲得了學果（Siksha-phala，修行成果），知曉了，理解了，證得了法。尊者犢子這樣想：『我現在應該去佛陀那裡。』這樣想后，就前往佛陀那裡，頂禮佛足，站在一旁。他向佛陀稟告說：『世尊！我在學地已經完全證知了，只希望世尊，再次為我開示，讓我聽聞佛法，心得解脫。』 佛陀告訴犢子：『你如果想快速獲得心得解脫，應當修習二法，學習二法，增廣二法。所說的二法，就是智慧和禪定。如果能夠這樣修習增廣，就叫做知曉種種界（Dhatu，構成要素），通達諸界，知曉無數界。』 佛陀告訴犢子比丘：『如果想要遠離慾望、惡和不善，有覺有觀，進入初禪。這樣的比丘，應當修習二法，禪定和智慧，乃至四禪，慈悲喜捨（Brahmavihara，四種無量心），空處（Akasanancayatana，空無邊處）、識處（Vijnananancayatana，識無邊處）、不用處（Akincannayatana，無所有處）、非想非非想處（Naivasamjnanasamjnayatana，非想非非想處），也是這樣。犢子！想要獲得須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）的，都應當學習這二法。想要學習神通（Abhijnana，超自然能力），想要知道他人的心智，想要知道宿命，想要獲得天眼（Divyacaksu，天眼通）和天耳（Divyasrotra，天耳通），想要獲得漏盡智（Asravaksayajnana，斷盡煩惱的智慧），應當修習二法，增廣二法，知曉種種界，通達諸界，知曉無數界。』尊者犢子聽聞佛陀所說，歡喜地頂禮而去。 大悲如來以種種因緣教導，犢子接受佛陀的教誨后，在閑靜之處，獨自靜坐精勤修行，心不放逸，常處於禪定之中。所以這位族姓子，剃除鬚髮，正是爲了修習無上梵行（Brahmacarya，清凈的修行）的緣故。
【English Translation】 English version 'It is all like that.' Vatsa said, 'Gautama! It was indeed said so before.' The Buddha told the monks, 'Now, you should shave the head of this Vatsa and ordain him.' At that time, the monks, having received the Buddha's command, immediately shaved his head and ordained him. According to the practice of a monk, Venerable Vatsa diligently practiced the path, and within half a month, he fully mastered the stage of learning (Siksha-pada), knew the Dharma, reached the Dharma, saw the Dharma, and awakened to the Dharma. Having obtained the fruit of learning (Siksha-phala), knowing, understanding, and realizing the Dharma, Venerable Vatsa thought, 'Now I should go to the Buddha.' Having thought this, he went to the Buddha, bowed at his feet, and stood to one side. He reported to the Buddha, 'World-Honored One! I have fully realized the stage of learning, I only wish that the World-Honored One would explain it to me again, so that I may hear the Dharma and my mind may be liberated.' The Buddha told Vatsa, 'If you wish to quickly attain liberation of mind, you should practice two dharmas, learn two dharmas, and expand two dharmas. The two dharmas are wisdom and concentration. If you can practice and expand in this way, it is called knowing the various realms (Dhatu), understanding all realms, and knowing countless realms.' The Buddha told the monk Vatsa, 'If you wish to be free from desire, evil, and unwholesome things, with initial thought and sustained thought, enter the first dhyana. Such a monk should practice two dharmas, concentration and wisdom, up to the fourth dhyana, loving-kindness, compassion, joy, and equanimity (Brahmavihara), the sphere of infinite space (Akasanancayatana), the sphere of infinite consciousness (Vijnananancayatana), the sphere of nothingness (Akincannayatana), and the sphere of neither perception nor non-perception (Naivasamjnanasamjnayatana), it is also like this. Vatsa! Those who wish to attain Srotapanna (stream-enterer), Sakrdagamin (once-returner), and Anagamin (non-returner) should all learn these two dharmas. Those who wish to learn supernormal powers (Abhijnana), wish to know the minds of others, wish to know past lives, wish to obtain the divine eye (Divyacaksu) and divine ear (Divyasrotra), wish to obtain the knowledge of the extinction of outflows (Asravaksayajnana), should practice two dharmas, expand two dharmas, know the various realms, understand all realms, and know countless realms.' Venerable Vatsa, having heard what the Buddha said, joyfully bowed and departed. The Tathagata of great compassion taught through various causes and conditions. Vatsa, having received the Buddha's teachings, in a quiet place, sat alone diligently practicing, with his mind not lax, and constantly in meditation. Therefore, this son of a good family, having shaved his head and beard, was precisely for the sake of practicing the supreme holy life (Brahmacarya).
于現法中，自身取證，我生已盡，梵行已立，所作已辦，更不受有。
時眾多比丘往至佛所，爾時，尊者犢子見諸比丘，即問之言：「汝等欲何所至？」比丘答言：「我等將詣佛所，親近供養。」犢子比丘語諸比丘言：「汝等今者往至佛所，因以我語問訊世尊，起居輕利，少病少惱？並可為我白世尊言：『犢子比丘已報佛恩，為法供養，順佛所行。』」時眾多比丘往至佛所，禮佛足已，在一面坐。白佛言：「世尊！尊者犢子比丘，稽首世尊足下，問訊世尊，起居輕利，少病少惱？犢子比丘又作是言：『為我白佛，我已修行，隨順佛說，世尊所行，我已具得。』」
佛告比丘：「先汝有天來至我所言：『犢子比丘已得羅漢。』我已先知，天在後導，汝等今者覆在天后。」爾時，世尊記彼犢子已成羅漢。
身命及目連 希有迦旃延 未曾有、有我 見及於愚癡 犢子所出家
別譯雜阿含經卷第十 大正藏第 02 冊 No. 0100 別譯雜阿含經
別譯雜阿含經卷第十一(丹本第十九卷準)
失譯人名今附秦錄
（一九九）
一時，佛住王舍城。時有梵志，厥名優陟，來詣佛所，問訊佛已，在一面坐。即問佛言：「瞿曇！一切世界為有邊耶？為無邊耶？」
佛告優陟：「如斯等問，吾
【現代漢語翻譯】 現代漢語譯本：在當下的法中，我親自證悟，我已經了斷了生死，清凈的修行已經建立，該做的已經完成，不再受輪迴之苦。 當時，許多比丘前往佛陀所在之處。那時，尊者犢子（Vatsa）看見那些比丘，就問他們說：『你們要去哪裡？』比丘們回答說：『我們正要前往佛陀那裡，親近供養。』犢子比丘對那些比丘說：『你們現在前往佛陀那裡，請代我問候世尊，問他起居是否安好，是否少病少惱？並且可以替我稟告世尊說：『犢子比丘已經報答了佛恩，爲了佛法而供養，順從佛陀的教導。』當時，許多比丘前往佛陀所在之處，向佛陀頂禮后，在一旁坐下。他們對佛陀說：『世尊！尊者犢子比丘，向世尊頂禮，問候世尊，起居是否安好，是否少病少惱？犢子比丘還這樣說：『請替我稟告佛陀，我已經修行，順從佛陀的教導，世尊所行的，我已經完全證得。』 佛陀告訴比丘們：『先前有天人來到我這裡說：『犢子比丘已經證得阿羅漢果。』我早就知道了，天人在前引導，你們現在又在天人之後。』當時，世尊記述了那位犢子已經成就阿羅漢果。 身命和目連（Maudgalyayana），稀有的迦旃延（Katyayana），未曾有，有我，見解和愚癡，犢子所出家。 《別譯雜阿含經》卷第十 《大正藏》第 02 冊 No. 0100 《別譯雜阿含經》 《別譯雜阿含經》卷第十一（丹本第十九卷準） 失譯人名今附秦錄 （一九九） 一時，佛陀住在王舍城（Rajagrha）。當時，有一位婆羅門（Brahmin），名叫優陟（Uccai），來到佛陀所在之處，問候佛陀后，在一旁坐下。他問佛陀說：『喬達摩（Gautama），一切世界是有邊際的嗎？還是沒有邊際的呢？』 佛陀告訴優陟：『像這樣的問題，我
【English Translation】 English version: In the present Dharma, having realized it myself, my birth is exhausted, the holy life is established, what had to be done is done, and there is no more rebirth. At that time, many monks went to where the Buddha was. Then, Venerable Vatsa, seeing the monks, asked them, 'Where are you going?' The monks replied, 'We are going to the Buddha, to draw near and make offerings.' The monk Vatsa said to the monks, 'Now that you are going to the Buddha, please ask the World Honored One on my behalf if he is well, if he is free from illness and suffering? And please tell the World Honored One for me: 'The monk Vatsa has repaid the Buddha's kindness, making offerings to the Dharma, and following the Buddha's path.'' Then, many monks went to where the Buddha was, bowed at his feet, and sat to one side. They said to the Buddha, 'World Honored One! Venerable Vatsa bows at the feet of the World Honored One, asking if the World Honored One is well, if he is free from illness and suffering? The monk Vatsa also said this: 'Please tell the Buddha for me that I have practiced, following the Buddha's teachings, and what the World Honored One has done, I have fully attained.' The Buddha told the monks, 'Earlier, a deva came to me and said, 'The monk Vatsa has attained Arhatship.' I already knew this, the deva was leading the way, and now you are following after the deva.' At that time, the World Honored One declared that Vatsa had attained Arhatship. Body and life and Maudgalyayana, the rare Katyayana, unprecedented, having self, views and ignorance, Vatsa's renunciation. Separate Translation of the Samyukta Agama Sutra, Scroll 10 Taisho Tripitaka, Vol. 02, No. 0100, Separate Translation of the Samyukta Agama Sutra Separate Translation of the Samyukta Agama Sutra, Scroll 11 (Based on the 19th Scroll of the Dan Version) Name of the Translator Lost, Now Attached to the Qin Record (199) At one time, the Buddha was staying in Rajagrha. At that time, there was a Brahmin named Uccai, who came to where the Buddha was, greeted the Buddha, and sat to one side. He asked the Buddha, 'Gautama, is the entire world finite or infinite?' The Buddha told Uccai, 'Such questions, I
初不答。」
優陟言：「瞿曇！我問世界有邊無邊，悉不見答。若然者，汝常說法，解釋問難，為何所答？」
佛言：「優陟！吾于諸法，悉善知已，為聲聞弟子分別正道，蠲除眾苦，盡其邊際。」
優陟言：「瞿曇！汝于諸法，悉善知已，為聲聞弟子，說于正道，蠲除眾苦，盡其邊際。若如是者，汝所得道，為一切人盡行是道，為有多少而行斯道？」爾時，如來默然不答。第二第三亦如是問，如來默然，悉不加報。
爾時，阿難執扇侍佛，以扇扇佛，聞彼優陟所咨已，即語之言：「汝后所問，與前無異，是以世尊默然不答汝。我且為汝說一方喻譬。如邊守有城，墻壁牢實，欄楯窗牖，悉皆堅固。街巷裡陌，官府市肆，周障佈置，不相干錯。而此城中，唯有一門。時守門人，聰明智慧，有大念力，善能分別客舊諸人，識者聽入，不識則遮。時城中人，欲有出者，不知出要，周匝遍觀，更無孔穴，唯此一門乃從求出。而此守門智慧之人，雖不具知城中種類，然知其中將出城者，皆由此門。如是優陟，如來亦爾，雖不具悉思惟分別，然知出入，皆由此門。如來亦然，知過去苦，現在、未來苦之邊際，皆由斯道，得盡于苦。」
優陟梵志聞佛所說，歡喜而去。
（二〇〇）
一時，佛住王舍城迦蘭陀竹林。
【現代漢語翻譯】 現代漢語譯本 最初沒有回答。
優陟說：『瞿曇（Gautama，佛陀的姓氏）！我問世界有邊無邊，你都不回答。如果這樣，你常常說法，解釋疑問，為什麼不回答呢？』
佛說：『優陟！我對於一切法，都已完全瞭解，為聲聞弟子分別正道，消除眾苦，達到苦的盡頭。』
優陟說：『瞿曇！你對於一切法，都已完全瞭解，為聲聞弟子，說正道，消除眾苦，達到苦的盡頭。如果這樣，你所證得的道，是所有人都修行這條道，還是隻有一部分人修行這條道？』當時，如來沉默不答。第二次、第三次也這樣問，如來都沉默，沒有回答。
當時，阿難（Ananda，佛陀的十大弟子之一）拿著扇子侍奉佛陀，用扇子為佛陀扇風，聽到優陟所問的，就對他說：『你後面所問的，和前面沒有不同，所以世尊沉默不回答你。我且為你說一個比喻。比如邊境有座城，墻壁堅固，欄桿窗戶，都非常牢固。街巷裡弄，官府市場，周密佈置，互不干擾。而這座城中，只有一扇門。當時守門人，聰明智慧，有強大的記憶力，善於分辨新舊客人，認識的就讓進入，不認識的就阻攔。當時城裡的人，想要出去，不知道出去的要道，四處觀看，沒有其他孔穴，只有這扇門可以出去。而這位守門智慧的人，雖然不完全知道城中各種人，但知道其中將要出城的人，都從這扇門出去。像這樣，優陟，如來也是這樣，雖然不完全知道思惟分別，但知道出入，都從這扇門。如來也是這樣，知道過去苦，現在、未來苦的邊際，都由這條道，得以消除苦。』
優陟梵志（Upatissa，婆羅門種姓的修行者）聽了佛所說，歡喜而去。
（二〇〇）
一時，佛住在王舍城（Rajagrha，古印度城市）迦蘭陀竹林（Kalandaka Venuvana，竹林精舍）。
【English Translation】 English version Initially, there was no reply.
Upatissa said, 'Gautama! I asked about whether the world has a boundary or not, and you did not answer. If that is the case, you often preach the Dharma, explaining doubts, why do you not answer?'
The Buddha said, 'Upatissa! I have fully understood all dharmas, and for the sake of my Sravaka (hearer) disciples, I distinguish the right path, eliminate all suffering, and reach the end of suffering.'
Upatissa said, 'Gautama! You have fully understood all dharmas, and for the sake of your Sravaka disciples, you preach the right path, eliminate all suffering, and reach the end of suffering. If that is the case, is the path you have attained practiced by everyone, or only by some?' At that time, the Tathagata (Buddha) remained silent. The second and third times he was asked the same question, the Tathagata remained silent, without any response.
At that time, Ananda, holding a fan, was attending to the Buddha, fanning him. Having heard what Upatissa had asked, he said to him, 'What you asked later is no different from what you asked before, which is why the World Honored One remained silent and did not answer you. Let me tell you a parable. Imagine a city on the border, with strong walls, sturdy railings and windows. The streets and alleys, government offices, and markets are all well-arranged and do not interfere with each other. And in this city, there is only one gate. At that time, the gatekeeper is intelligent and wise, with great memory, and is good at distinguishing between new and old guests. Those he recognizes are allowed to enter, and those he does not recognize are blocked. At that time, the people in the city, wanting to go out, do not know the way out, and look around, finding no other openings, only this gate can be used to exit. And this wise gatekeeper, although he does not fully know all the kinds of people in the city, knows that those who are going to leave the city will all go through this gate. Just like this, Upatissa, the Tathagata is also like this. Although he does not fully know all the thoughts and distinctions, he knows that all entrances and exits are through this gate. The Tathagata is also like this, knowing the boundaries of past suffering, present suffering, and future suffering, all through this path, one can eliminate suffering.'
Upatissa the Brahmin (a member of the priestly caste) heard what the Buddha said, and went away rejoicing.
(200)
At one time, the Buddha was staying in the Kalandaka Bamboo Grove in Rajagrha.
爾時，尊者富那在靈鷲山，多諸異學外道梵志來至其所，問訊尊者富那，在一面坐。白尊者富那言：「我等皆聞沙門瞿曇說眾生斷，更不受生。此事云何？」
尊者答曰：「如我解佛所說義者，佛終不說眾生死已，更不復有死此生彼，佛實不見眾生之相。所以者何？凡夫妄想，以有慢故，言有眾生。如來斷慢，讚歎斷慢故，無眾生想。」時諸外道聞尊者說，不生歡喜，亦不嫌毀，即便還歸。
其去未久，富那即便往詣佛所，到佛所已，頂禮佛足，在一面立。以諸外道所問，具白世尊：「是諸外道皆言：『世尊說眾生斷，更不受生。此事云何？』我即答言：『如我解佛所說義者，佛終不說眾生死已，更不復有死此生彼，佛實不見眾生之想。所以者何？凡夫妄想，以有慢故，起于眾生。如來斷慢，讚歎斷慢，是故不起于眾生想。』」富那復言：「我為外道作如是說，將不違佛所說教法，致於謗毀，生增減耶？為同世尊之所宣說，為當異耶？為如法說，為不如法？為似法說，不似法說？不為同佛法者所譏呵耶？」
佛告富那：「汝說真實，非為譭謗，不增不減，如我所說，等無差別，是如法說，非非法說，無有同佛法者能譏呵汝。何以故？從本已來，一切皆為我慢所害，眾生煩惱，皆因我慢，而得生長。喜樂我慢，不
【現代漢語翻譯】 現代漢語譯本 當時，尊者富那（Purna）在靈鷲山（Grdhrakuta），許多持不同見解的外道梵志來到他那裡，向尊者富那問候，然後坐在一旁。他們對尊者富那說：『我們都聽說沙門瞿曇（釋迦牟尼佛）說眾生斷滅，不再受生。這是怎麼回事？』 尊者富那回答說：『依我理解佛陀所說的意義，佛陀最終沒有說眾生死後，就不再有從死亡到出生的輪迴，佛陀實際上沒有看到眾生的相狀。為什麼呢？凡夫俗子因為妄想，因為有我慢的緣故，才說有眾生。如來斷除了我慢，讚歎斷除我慢，所以沒有眾生的想法。』當時，那些外道聽了尊者富那的說法，既不歡喜，也不詆譭，就離開了。 他們離開后不久，富那便前往佛陀那裡，到達后，頂禮佛足，站在一旁。他將外道所問的問題，全部告訴了世尊：『那些外道都說：『世尊說眾生斷滅，不再受生。這是怎麼回事？』我便回答說：『依我理解佛陀所說的意義，佛陀最終沒有說眾生死後，就不再有從死亡到出生的輪迴，佛陀實際上沒有看到眾生的相狀。為什麼呢？凡夫俗子因為妄想，因為有我慢的緣故，才產生眾生的概念。如來斷除了我慢，讚歎斷除我慢，所以不起眾生的想法。』』富那又說：『我這樣對外道說，是否違背了佛陀所說的教法，導致誹謗，產生增減呢？是和世尊所宣說的一樣，還是不同呢？是如法說，還是不如法？是相似法說，還是不相似法說？不會被同修佛法的人譏笑嗎？』 佛陀告訴富那：『你說的真實，不是誹謗，沒有增減，和我所說的一樣，沒有差別，是如法說，不是不如法說，沒有同修佛法的人會譏笑你。為什麼呢？從根本上來說，一切都被我慢所害，眾生的煩惱，都是因為我慢而得以增長。喜歡我慢，不
【English Translation】 English version At that time, the venerable Purna (富那) was at Vulture Peak Mountain (靈鷲山), and many heterodox ascetics and Brahmins came to him, greeted the venerable Purna, and sat down on one side. They said to the venerable Purna, 'We have all heard that the Shramana Gautama (釋迦牟尼佛) says that beings are annihilated and will not be reborn. What is the meaning of this?' The venerable Purna replied, 'As I understand the meaning of what the Buddha has said, the Buddha ultimately did not say that after beings die, there is no longer any cycle of death and birth. The Buddha does not actually see the characteristics of beings. Why is this? Ordinary people, because of their delusions and because of their arrogance, say that there are beings. The Tathagata has eliminated arrogance and praises the elimination of arrogance, so there is no thought of beings.' At that time, those heterodox ascetics, upon hearing the venerable Purna's words, neither rejoiced nor disparaged them, and then they left. Not long after they left, Purna went to the Buddha. Upon arriving, he bowed at the Buddha's feet and stood to one side. He told the World Honored One all the questions that the heterodox ascetics had asked: 'Those heterodox ascetics all said, 'The World Honored One says that beings are annihilated and will not be reborn. What is the meaning of this?' I then replied, 'As I understand the meaning of what the Buddha has said, the Buddha ultimately did not say that after beings die, there is no longer any cycle of death and birth. The Buddha does not actually see the characteristics of beings. Why is this? Ordinary people, because of their delusions and because of their arrogance, give rise to the concept of beings. The Tathagata has eliminated arrogance and praises the elimination of arrogance, so there is no thought of beings.'' Purna further said, 'In speaking this way to the heterodox ascetics, am I contradicting the teachings of the Buddha, leading to slander, or causing additions or subtractions? Is it the same as what the World Honored One has proclaimed, or is it different? Is it in accordance with the Dharma, or not in accordance with the Dharma? Is it similar to the Dharma, or not similar to the Dharma? Will I not be ridiculed by those who practice the Buddha's Dharma?' The Buddha told Purna, 'What you have said is true, not slanderous, without additions or subtractions, the same as what I have said, without any difference. It is in accordance with the Dharma, not not in accordance with the Dharma. No one who practices the Buddha's Dharma will ridicule you. Why is this? From the beginning, everything has been harmed by arrogance. The afflictions of beings all grow because of arrogance. Those who delight in arrogance do not'
知我慢，以不知故，譬如循環不知端緒，亦如亂織莫知其首，亦如麻缊，亦如軍眾，被破壞時，擾攘亂走，眾生於何擾亂不定，此世他世，流馳不止，生死流轉，不能得出。」復告富那：「如是我慢，一切眾生，無盡盡滅無相，至於盡滅，悉皆散壞。若知如是，於人世界、天世界、魔世界、梵世界、沙門、婆羅門、天人，大眾之中，長夜得義，救拔得樂。」
時諸比丘聞佛所說，歡喜奉行。
（二〇一）
一時，佛在王舍城迦蘭陀竹林。爾時，尊者阿難於是夜中，詣多跋河，脫其衣裳，置於岸上，入河澡浴，著一浴衣，即出於水，待自身干。時有外道，名具迦那提，往至彼河。尊者阿難聞彼行聲，及𡄇咳聲，外道亦聞尊者之聲。
外道問言：「汝為是誰？」
阿難答言：「我是沙門。」
「沙門甚多，汝今為是何等沙門？」
阿難答言：「我是釋子。」
外道言：「我欲問難，汝若閑暇，聽我所問。」
阿難答言：「欲問便問，聽已當知。」
外道問言：「我死此生彼以不？」
阿難言：「如來不說。」
又問：「我死此不生彼，亦生亦不生，非生非非生彼不？」
阿難又言：「如斯等問，佛悉不答。」
外道言：「我今問汝，死此生彼，乃至非生非非生，悉不見答，汝寧不知如此事
【現代漢語翻譯】 現代漢語譯本：佛陀說：『因為不知我慢，就像循環一樣找不到頭緒，也像亂織的布一樣找不到開頭，又像一團亂麻，也像軍隊被擊潰時，擾亂奔走一樣。眾生在什麼地方擾亂不定呢？就是在此世和彼世之間，流轉不停，在生死輪迴中，無法解脫。』佛陀又告訴富那：『像我慢這樣的東西，一切眾生，無盡無滅，沒有相狀，最終都會消散壞滅。如果知道這個道理，在人世間、天界、魔界、梵天界、沙門、婆羅門、天人等大眾之中，就能長久獲得正義，得到解脫的快樂。』 當時，眾比丘聽了佛陀所說，都歡喜地奉行。
（二〇一）
一時，佛陀在王舍城迦蘭陀竹林。當時，尊者阿難在夜裡，來到多跋河，脫下衣服，放在岸上，進入河中洗澡，穿上浴衣，就從水中出來，等待身體乾燥。當時，有一個外道，名叫具迦那提，來到那條河邊。尊者阿難聽到他的腳步聲和咳嗽聲，外道也聽到了尊者的聲音。 外道問道：『你是誰？』 阿難回答說：『我是沙門。』 外道說：『沙門很多，你現在是哪一種沙門？』 阿難回答說：『我是釋迦牟尼佛的弟子。』 外道說：『我想要問你一些問題，如果你有空，請聽我問。』 阿難回答說：『想問就問吧，聽了之後我自然會知道。』 外道問道：『我死後會生到另一個世界嗎？』 阿難說：『如來不說這個。』 外道又問：『我死後不會生到另一個世界，或者既生又不是不生，或者既不是生也不是不生到另一個世界嗎？』 阿難又說：『像這樣的問題，佛陀都不回答。』 外道說：『我問你，死後生到另一個世界，乃至既不是生也不是不生，你都不能回答，難道你不知道這些事嗎？』
【English Translation】 English version: The Buddha said, 'Because of not knowing conceit (māna), it is like a cycle without beginning or end, like a tangled weave without a start, like a mass of hemp, or like an army when it is defeated, running around in confusion. Where do sentient beings become confused and unsettled? It is in this world and the next, flowing without ceasing, in the cycle of birth and death, unable to escape.' The Buddha then told Purna, 'Such is conceit, all sentient beings, without end or extinction, without form, will eventually scatter and perish. If one knows this, among the masses of the human world, the heavenly world, the demon world, the Brahma world, ascetics (śramana), Brahmins (brāhmaṇa), gods and humans, one will obtain righteousness for a long time, and gain the joy of liberation.' At that time, the monks, having heard what the Buddha said, joyfully practiced it.
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At one time, the Buddha was in the Kalandaka Bamboo Grove in Rajagriha. At that time, the Venerable Ananda, during the night, went to the Tapoda River, took off his clothes, placed them on the bank, entered the river to bathe, put on a bathing cloth, and came out of the water, waiting for his body to dry. At that time, there was an outsider (tīrthika), named Kukana, who came to that river. The Venerable Ananda heard his footsteps and coughing, and the outsider also heard the Venerable's voice. The outsider asked, 'Who are you?' Ananda replied, 'I am a śramana (ascetic).' The outsider said, 'There are many śramanas, what kind of śramana are you?' Ananda replied, 'I am a disciple of the Shakyamuni Buddha (Śākyaputra).' The outsider said, 'I want to ask you some questions, if you have time, please listen to my questions.' Ananda replied, 'Ask what you want, after listening I will naturally know.' The outsider asked, 'After I die, will I be born in another world?' Ananda said, 'The Tathagata (Tathāgata) does not speak of this.' The outsider then asked, 'After I die, will I not be born in another world, or will I both be born and not be born, or will I neither be born nor not be born in another world?' Ananda again said, 'Such questions, the Buddha does not answer.' The outsider said, 'I ask you, after death, will one be born in another world, and even whether one is neither born nor not born, you cannot answer, do you not know these things?'
乎？」
阿難言：「如是之事，我悉知見，非不知見。」
外道言：「汝所知見，為何謂也？」
阿難答言：「我所知見，見彼處所，見眾生行，乃至知見彼所從生，知見結業，舉動所作，見煩惱結，如墨聚集，無聞凡愚，與見結相應，順於未來，長處生死。我所知見，其事如是，豈可謂為不知見乎？」
外道俱迦那即問之曰：「汝名何等？」
阿難答言：「我名阿難。」
外道復言：「善哉，善哉！大師弟子，我今乃至共相談論，而不知汝乃是阿難，我若知汝，終不能得共相抗對。」
時彼外道聞阿難所說，歡喜而去。
（二〇二）
一時，佛在舍衛國祇樹給孤獨園。爾時，長者須達多好欲詣佛，親近供養。復作是念：「我若往彼，日時故早，如來猶未從禪定起，我今應先至彼外道所住之處。」即往其所，既至彼已，共相慰問，在一面坐。
異學外道問須達言：「汝可為我說，彼沙門瞿曇為作何見？」
須達答言：「如來所說，我不能及其所知見，在吾分外。」
外道言：「汝若不知佛之所見，頗覆能知比丘見不？」
須達答言：「如斯之事，我亦不知。」
外道復言：「汝若如是，竟何所見？若少所見，請聞其說。」
須達復言：「汝當先說汝之所見，然後我當自說所見。」
【現代漢語翻譯】 阿難說：『這樣的事情，我全部知道並親眼見過，不是不知道不見。』 外道說：『你所知道和見到的，是指什麼呢？』 阿難回答說：『我所知道和見到的，是見到那些地方，見到眾生的行為，乃至知道他們從哪裡出生，知道業力的束縛，舉動所作，見到煩惱的糾結，就像墨水聚集一樣，那些沒有聞法、愚昧無知的人，與這些見解的束縛相應，順應未來，增長生死輪迴。我所知道和見到的，事情就是這樣，怎麼能說我不知道不見呢？』 外道俱迦那隨即問他：『你叫什麼名字？』 阿難回答說：『我叫阿難。』 外道又說：『好啊，好啊！大師的弟子，我今天竟然和你談論了這麼久，卻不知道你就是阿難。如果我早知道是你，我絕對不會和你辯論。』 當時，那個外道聽了阿難所說的話，歡喜地離開了。
一時，佛陀在舍衛國的祇樹給孤獨園。當時，長者須達多（Anathapindika）很想去拜見佛陀，親近供養。他又想：『我如果現在去，時間還早，如來（Tathagata）可能還沒有從禪定中起來，我應該先去那些外道居住的地方。』於是他就去了那裡，到了之後，互相問候，在一旁坐下。 異學外道問須達多說：『你可以告訴我，那個沙門瞿曇（Samana Gotama）持有什麼見解？』 須達多回答說：『如來所說的，我不能理解他的知見，那超出了我的能力範圍。』 外道說：『你如果不知道佛陀的見解，那麼你能夠知道比丘的見解嗎？』 須達多回答說：『這樣的事情，我也不知道。』 外道又說：『你如果這樣，究竟有什麼見解呢？如果有一點見解，請說出來聽聽。』 須達多回答說：『你應當先說出你的見解，然後我再來說我的見解。』
【English Translation】 Ananda said, 'Such things, I have all known and seen, not unknown and unseen.' The heretic said, 'What do you mean by what you know and see?' Ananda replied, 'What I know and see is seeing those places, seeing the actions of sentient beings, even knowing where they come from, knowing the bondage of karma, actions and deeds, seeing the entanglement of afflictions, like the gathering of ink, those who have not heard the Dharma, ignorant and foolish, are in accordance with these bonds of views, conforming to the future, increasing the cycle of birth and death. What I know and see, the matter is like this, how can it be said that I do not know and see?' The heretic Kukana then asked him, 'What is your name?' Ananda replied, 'My name is Ananda.' The heretic said again, 'Good, good! A disciple of the great master, I have been talking with you for so long today, and did not know that you were Ananda. If I had known it was you, I would never have debated with you.' At that time, that heretic, having heard what Ananda said, happily departed.
At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the elder Anathapindika (須達多) desired to go to see the Buddha, to draw near and make offerings. He thought, 'If I go now, it is still early, the Tathagata (如來) may not have arisen from meditation yet, I should first go to the place where those heretics dwell.' So he went there, and having arrived, they greeted each other and sat down on one side. The heterodox heretic asked Anathapindika, 'Can you tell me, what views does that Samana Gotama (沙門瞿曇) hold?' Anathapindika replied, 'What the Tathagata says, I cannot comprehend his knowledge and views, it is beyond my capacity.' The heretic said, 'If you do not know the Buddha's views, can you know the views of the monks?' Anathapindika replied, 'Such things, I also do not know.' The heretic said again, 'If you are like this, what views do you have at all? If you have any views, please speak them so we can hear.' Anathapindika replied, 'You should first speak your views, and then I will speak my views.'
爾時，外道語須達言：「我所見者，眾生之類，是常是實，余皆妄語。」復有外道語須達言：「我之所見，一切無常，唯此為實，余皆妄語。」又復有言：「亦常無常，非常非無常，唯此為是，余皆妄語。世界有邊，世界無邊，亦有邊亦無邊，非有邊非無邊。身即是命，命即是身，身異命異。眾生神我，死此生彼，死此不生彼，死此亦生彼亦不生彼。如是長者，我所見者，死此非生彼非不生彼。」時諸外道各各自說己所見已，語須達言：「仁者當說。」
須達答言：「如我所見，一切眾生悉是有為，從諸因緣和合而有。言因緣者，即是業也。若假因緣和合有者，即是無常，無常即苦，苦即無我。以是義故，我于諸見，心無存著。汝諸外道作如是言：『一切諸法常，唯此為實，余皆妄語。』如此計者，乃是眾苦之根本也，以貪著斯諸邪見者，與苦相應，能忍大苦，于生死中，受無窮苦，皆由計有，世界是常，乃至死後非生於彼非不生彼。如斯諸見，實是有為，業集因緣之所和合。以此推之，當知無常，無常即苦，苦即無我。」
復有外道語須達言：「長者！眾生若是業集因緣和合而有，悉皆無常，無常即苦，苦即無我。若如是者，汝今亦復作諸苦本，與苦相應，于生死中，受無窮苦。」
須達答言：「我先已說
【現代漢語翻譯】 現代漢語譯本：當時，有外道對須達說：『我所見到的，眾生的種類，是常住的、真實的，其餘的都是虛妄的。』又有外道對須達說：『我所見到的，一切都是無常的，只有這個是真實的，其餘的都是虛妄的。』又有人說：『既是常住的也是無常的，既不是常住的也不是無常的，只有這個是對的，其餘的都是虛妄的。世界有邊際，世界沒有邊際，既有邊際也沒有邊際，既沒有邊際也沒有不邊際。身體就是生命，生命就是身體，身體和生命是不同的。眾生的神我，死後會生到那裡，死後不會生到那裡，死後既會生到那裡也不會生到那裡。像這樣，長者，我所見到的，死後既不會生到那裡也不會不生到那裡。』當時，這些外道各自說完自己所見之後，對須達說：『仁者，你應當說說你的見解。』 須達回答說：『依我所見，一切眾生都是有為法（由因緣和合而成的法），從各種因緣和合而產生。所說的因緣，就是業。如果是由因緣和合而有的，那就是無常的，無常就是苦，苦就是無我。因為這個道理，我對於各種見解，心中沒有執著。你們這些外道說：『一切諸法是常住的，只有這個是真實的，其餘的都是虛妄的。』這樣計較的人，是各種痛苦的根本。因為貪著這些邪見，與痛苦相應，能夠忍受巨大的痛苦，在生死輪迴中，遭受無窮的痛苦，都是因為執著于有，認為世界是常住的，乃至死後既不會生到那裡也不會不生到那裡。像這樣的各種見解，實際上是有為法，是業力聚集因緣所和合而成的。由此推論，應當知道是無常的，無常就是苦，苦就是無我。』 又有外道對須達說：『長者！眾生如果是業力聚集因緣和合而有的，就都是無常的，無常就是苦，苦就是無我。如果這樣的話，你現在也是在製造各種痛苦的根本，與痛苦相應，在生死輪迴中，遭受無窮的痛苦。』 須達回答說：『我先前已經說過
【English Translation】 English version: At that time, an outsider said to Sudatta, 'What I see, the kinds of beings, are permanent and real, and the rest are false.' Another outsider said to Sudatta, 'What I see, everything is impermanent, only this is real, and the rest are false.' Yet another said, 'It is both permanent and impermanent, neither permanent nor impermanent, only this is correct, and the rest are false. The world has an end, the world has no end, it both has an end and has no end, it neither has an end nor has no end. The body is the same as life, life is the same as the body, the body and life are different. The soul of beings, after death, will be born there, after death will not be born there, after death will both be born there and not be born there. Like this, elder, what I see is that after death, it will neither be born there nor not be born there.' At that time, these outsiders, after each stating their own views, said to Sudatta, 'Virtuous one, you should speak your view.' Sudatta replied, 'As I see it, all beings are conditioned (dharmas that arise from causes and conditions), arising from the combination of various causes and conditions. What is meant by causes and conditions is karma. If it arises from the combination of causes and conditions, then it is impermanent, impermanence is suffering, and suffering is no-self. Because of this principle, I have no attachment in my mind to various views. You outsiders say, 『All dharmas are permanent, only this is real, and the rest are false.』 Those who hold such views are the root of all suffering. Because of attachment to these wrong views, they are in accordance with suffering, able to endure great suffering, and in the cycle of birth and death, they suffer endless pain, all because of clinging to existence, believing that the world is permanent, and even after death, it will neither be born there nor not be born there. Such views are actually conditioned, combined by the accumulation of karma and conditions. From this, it should be known that it is impermanent, impermanence is suffering, and suffering is no-self.' Another outsider said to Sudatta, 'Elder! If beings are the result of the combination of karma and conditions, then they are all impermanent, impermanence is suffering, and suffering is no-self. If that is the case, then you are also creating the root of all suffering, in accordance with suffering, and in the cycle of birth and death, you will suffer endless pain.' Sudatta replied, 'I have already said earlier'
，一切諸見，心無所著，是故我今亦復不著如斯之見。」
時彼外道贊須達言：「如是長者，汝亦應當作如是說。」
爾時，須達于彼外道異見眾中，作師子吼，令諸外道邪見之心，皆悉息已，往詣佛所，頂禮佛足，在一面坐，以己所見，共外道談論，向如來說。佛即贊言：「善哉！應當如是摧諸外道，令墮負處，應熾盛正法之論。」
（二〇三）
一時，佛在王舍城迦蘭陀竹林。爾時，長爪梵志往詣佛所，在一面坐，而作是言：「如我今者，於一切法悉不忍受。」
佛告長爪梵志：「汝于諸法悉不忍者，見是忍不？」
長爪復言：「如此之見，我亦不忍。」
佛告長爪梵志：「汝若不忍如是見者，何故而言：『我于諸法，悉皆不忍。』誰為汝出不忍之語？」佛復告大姓：「汝若知若見，不忍是見，即斷是見，已棄是見。譬如有人，既嘔吐已，若如是者，于余見中，即不次第，便為不取，便是不生。」
長爪梵志復作是念：「汝所言我已斷是見，已棄是見，譬如人吐，便於諸見，無有次第，不取不生。」
佛告長爪：「若如是者，多有眾生，同汝所見，亦復如是論者，諸有異道沙門、婆羅門，若舍是見，更不受異見，是名少智，極為鮮薄，亦名愚癡。梵志當知，世間眾生，皆依三見，初言我忍
【現代漢語翻譯】 現代漢語譯本：『對於一切的見解，我的心中都沒有執著，所以我現在也不執著于這樣的見解。』 當時，那位外道讚歎須達說：『長者，你也應當這樣說。』 那時，須達在那外道異見的眾人中，發出獅子吼，使所有外道的邪見之心都平息了。然後他前往佛陀那裡，頂禮佛足，在一旁坐下，將自己所見，與外道談論的內容，向佛陀稟告。佛陀隨即讚歎說：『很好！應當這樣摧伏那些外道，使他們處於下風，應當弘揚正法的論述。』
（二〇三）
一時，佛陀在王舍城迦蘭陀竹林。當時，長爪梵志（一種外道修行者）前往佛陀那裡，在一旁坐下，說道：『像我這樣的人，對於一切法都不忍受。』 佛陀告訴長爪梵志：『你對於一切法都不忍受，那麼，你認為這個「不忍受」的見解，你忍受嗎？』 長爪回答說：『像這樣的見解，我也不忍受。』 佛陀告訴長爪梵志：『如果你不忍受這樣的見解，為什麼又說：「我對於一切法，都不忍受。」是誰讓你說出「不忍受」這樣的話呢？』佛陀又告訴大姓（指長爪）：『如果你知道或看到，不忍受這個見解，就應該斷除這個見解，拋棄這個見解。譬如有人，已經嘔吐了，如果這樣，對於其他的見解，就不會依次接受，就不會執取，就不會產生。』 長爪梵志又這樣想：『你所說我已經斷除這個見解，已經拋棄這個見解，就像人嘔吐一樣，對於各種見解，沒有次第，不執取，不產生。』 佛陀告訴長爪：『如果像你這樣，有很多眾生，和你持有相同的見解，也像你這樣論述，那些不同的外道沙門（出家修行者）、婆羅門（祭司），如果捨棄這個見解，不再接受其他的見解，這叫做少智，非常淺薄，也叫做愚癡。梵志應當知道，世間的眾生，都依賴三種見解，首先說我忍受』
【English Translation】 English version: 'Regarding all views, my mind has no attachment, therefore I now also do not cling to such a view.' At that time, that non-Buddhist praised Sudatta, saying, 'Elder, you should also speak like this.' Then, Sudatta, among that crowd of non-Buddhists with different views, roared like a lion, causing all the non-Buddhists' wrong views to cease. Then he went to the Buddha, bowed at his feet, and sat to one side, reporting to the Buddha what he had seen and discussed with the non-Buddhists. The Buddha then praised him, saying, 'Excellent! You should subdue those non-Buddhists in this way, causing them to be defeated, and you should vigorously promote the discourse of the true Dharma.'
(203)
At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha. At that time, the Brahmin Long-Nail (a type of non-Buddhist practitioner) went to the Buddha, sat to one side, and said, 'As for me, I do not tolerate any dharma.' The Buddha said to the Brahmin Long-Nail, 'If you do not tolerate all dharmas, do you tolerate this view of 「not tolerating」?' Long-Nail replied, 'I also do not tolerate such a view.' The Buddha said to the Brahmin Long-Nail, 'If you do not tolerate such a view, why do you say, 「I do not tolerate all dharmas?」 Who made you utter the words of 「not tolerating?」' The Buddha further said to the noble one (referring to Long-Nail), 'If you know or see that you do not tolerate this view, then you should cut off this view, abandon this view. It is like a person who has already vomited; if this is the case, then regarding other views, one will not accept them in sequence, will not grasp them, and will not generate them.' The Brahmin Long-Nail then thought, 'What you said about me having cut off this view, having abandoned this view, is like a person vomiting; regarding various views, there is no sequence, no grasping, and no generation.' The Buddha said to Long-Nail, 'If it is like this, there are many beings who hold the same view as you, and who also discuss it like you. Those different non-Buddhist Shramanas (ascetics) and Brahmins (priests), if they abandon this view and no longer accept other views, this is called little wisdom, extremely shallow, and also called foolishness. Brahmin, you should know that the beings in the world all rely on three views, first saying, 「I tolerate」'
一切，第二言一切不忍，第三言我少忍少不忍。賢聖弟子，觀察初見，能起貪慾、瞋恚、愚癡，常為如是三毒纏縛，不得遠離，能生患害，能生結使，不得解脫，喜樂於欲，守護縛著，是名為忍。若不忍者，能生貪慾、瞋恚、愚癡，常為如斯三毒所纏，不能遠離、獲得解脫，喜樂於欲，常為愛取，守護縛著，是名不忍。若見少忍少不忍，亦復如是。忍如上忍中說，不忍如上不忍中說。賢聖弟子若說言忍，便為與彼二見共諍。若言不忍，亦復與彼二見共諍。若言少忍少不忍，亦與二見共諍。以己所見，違於他故，便起諍論。若起諍論，必相毀害。以共諍論生毀害故，以見是過，生諸諍論故，便棄是見，不受余見。以是義故，能斷是見，棄離是見，猶如人吐，于諸見中，無有次第，不取不生。賢聖弟子若言忍，及以不忍，少忍少不忍，亦有是過。如是梵志，此色顯現四大所成，賢聖弟子見是身無常，既見無常，便能離欲。見此身滅，即便舍離。若見身無常，便離身欲，便離身愛，離身窟宅，除身決定想。梵志當知，受有三種，苦受、樂受、不苦不樂受。如此三受，以何為因？云何為習？因何而生？從何處出？以觸為因，因觸生習，習從觸生，因觸所生。若觸滅則受滅，離熱得涼。譬如日沒，身邊命邊，受身邊時，知是身邊
，受命邊時，知是命邊，如實而知，無有錯謬。賢聖弟子若受樂受，知身必壞。若受苦受、不苦不樂受，知身必壞。若受樂受、非和合受、苦受、不苦不樂受，亦復如是。云何名為與受不和合？所謂貪慾、瞋恚、愚癡，不與生老病死而共和合，憂悲苦惱，眾苦聚集。」
爾時，尊者舍利弗出家半月，侍如來側，以扇扇佛，於時如來為說斷于離欲之法。時舍利弗如是觀察，諸法無常，即便離欲證成，棄捨諸見，無生漏盡，心得解脫。
長爪梵志於諸法中，得法眼凈，如上所說。既得信心，即白佛言：「唯愿世尊聽我出家。」爾時，如來即聽出家，既出家已，勤修精進，得阿羅漢道。
（二〇四）
一時，佛在王舍城須摩竭陀池岸。爾時，奢羅浮梵志在大眾中，而作是言：「我知釋子所說教法，我所知見，勝彼釋子。」當於爾時，有眾多比丘入城乞食，見奢羅浮梵志在彼池岸，聞其所說，作如是言：「我知釋子所有法教，我所知者，出過于彼。」時諸比丘聞此語已，還至僧坊，收攝衣缽，洗手足已，往詣佛所，頂禮佛足，在一面坐。白佛言：「世尊！我等今日入城乞食，食訖已，還歸於其中，路經須摩竭陀池，彼池岸上有一梵志，名奢羅浮，在大眾中，唱如是言：『我知釋子所有教法，我所知者，出過于彼。』
【現代漢語翻譯】 現代漢語譯本：當感受到命終的時刻，知道這是命終的時刻，如實地知道，沒有絲毫的錯誤。賢聖弟子如果感受到快樂的感受，知道身體必然會壞滅。如果感受到痛苦的感受、不苦不樂的感受，也知道身體必然會壞滅。如果感受到快樂的感受、非和合的感受、痛苦的感受、不苦不樂的感受，也是如此。什麼叫做與感受不和合呢？就是指貪慾、嗔恚、愚癡，不與生老病死共同和合，憂愁、悲傷、痛苦、煩惱，種種痛苦聚集在一起。 當時，尊者舍利弗出家半個月，在如來身邊侍奉，用扇子為佛扇風，這時如來為他說斷除慾望的方法。當時舍利弗這樣觀察，諸法都是無常的，隨即斷除慾望，證得聖果，捨棄各種見解，不再有生死輪迴的煩惱，心得到解脫。 長爪梵志在諸法中，得到法眼清凈，就像上面所說的那樣。既然得到了信心，就對佛說：『希望世尊允許我出家。』當時，如來就允許他出家，出家后，勤奮修行，證得阿羅漢道。 （二〇四） 一時，佛在王舍城須摩竭陀池岸邊。當時，奢羅浮梵志在大眾中，這樣說道：『我知道釋迦牟尼弟子所說的教法，我所知道的，勝過那些釋迦牟尼弟子。』當時，有很多比丘進城乞食，看到奢羅浮梵志在池岸邊，聽到他所說的話，這樣說道：『我知道釋迦牟尼弟子所有的教法，我所知道的，超過他們。』當時，比丘們聽到這些話后，回到僧房，收拾好衣缽，洗完手腳，前往佛陀那裡，頂禮佛足，在一旁坐下。對比丘們說：『世尊！我們今天進城乞食，吃完飯後，返回僧房的途中，經過須摩竭陀池，那個池岸上有一個梵志，名叫奢羅浮，在大眾中，這樣說道：『我知道釋迦牟尼弟子所有的教法，我所知道的，超過他們。』
【English Translation】 English version: When experiencing the end of life, knowing it is the end of life, knowing it truthfully, without any error. If a virtuous disciple experiences a pleasant feeling, they know that the body will inevitably decay. If they experience a painful feeling, or a feeling that is neither painful nor pleasant, they also know that the body will inevitably decay. If they experience a pleasant feeling, a non-conjoined feeling, a painful feeling, or a feeling that is neither painful nor pleasant, it is also the same. What is meant by not being conjoined with feeling? It refers to greed, hatred, and delusion, which are not conjoined with birth, old age, sickness, and death, sorrow, grief, suffering, and distress, all kinds of suffering gathered together. At that time, Venerable Sariputra, having been ordained for half a month, was attending to the Tathagata, fanning the Buddha with a fan. At this time, the Tathagata spoke to him about the method of abandoning desire. At that time, Sariputra observed in this way, that all phenomena are impermanent, and immediately abandoned desire, attained the holy fruit, relinquished all views, had no more defilements of birth and death, and his mind was liberated. The Brahmin Long-Nail, among all phenomena, attained the purity of the Dharma Eye, as described above. Having gained faith, he said to the Buddha: 'May the World Honored One allow me to be ordained.' At that time, the Tathagata allowed him to be ordained. After being ordained, he diligently practiced and attained the path of Arhat. (204) At one time, the Buddha was at the shore of the Sumagadha Pond in Rajagriha. At that time, the Brahmin Sharaphu was in the assembly, and said: 'I know the teachings spoken by the disciples of Shakyamuni, and what I know surpasses those disciples of Shakyamuni.' At that time, many monks went into the city to beg for alms, saw the Brahmin Sharaphu at the pond shore, and heard what he said, and said: 'I know all the teachings of the disciples of Shakyamuni, and what I know surpasses them.' When the monks heard these words, they returned to the monastery, gathered their robes and bowls, washed their hands and feet, went to the Buddha, bowed at his feet, and sat on one side. They said to the Buddha: 'World Honored One! Today we went into the city to beg for alms, and after eating, on our way back to the monastery, we passed by the Sumagadha Pond. On the shore of that pond, there was a Brahmin named Sharaphu, in the assembly, saying: 'I know all the teachings of the disciples of Shakyamuni, and what I know surpasses them.'
善哉！世尊，唯愿當往彼池岸。」爾時，如來默然許之，與諸比丘前後圍繞，往詣于彼須摩竭陀池。
時奢羅浮遙見佛來，即從坐起，敷置高座，尋白佛言：「可就此坐。」佛即便就座，坐已而告之曰：「汝實作是言：『我知釋子所有法教，我所知者，出過于彼。』如是說不？」時彼梵志默然而住。佛復告曰：「何故默然而不答我？汝若解者，隨汝意說；若不解者，吾當為汝分別宣說，令汝具足；汝今若能具足說者，吾助爾喜。梵志當知，世若有人說言：『如來非阿羅呵、三藐三佛陀者。』如是說者，我稱善哉，當問彼言：『汝以何事，說言如來非阿羅呵、三藐三佛陀？』此眾生等，于理不決，不能正答，更說世間其餘談論，以諸雜語間錯其中，憍慢矜高，生毀害心。以不能答如斯問故，默然而住，慚愧低頭，失於機辯。奢羅浮！汝今亦爾。設復有人作如是言：『沙門瞿曇能善顯示，是有過法。』如是說者，我亦稱善。當問于彼：『以何智知如斯之事？』彼不能答，更說其餘世間談論，錯亂其中，辭窮理屈，慚愧低頭，默然而住，失於機辯，亦如汝今無有異也。若復說言：『沙門瞿曇所有弟子無善迴向，不具持戒。』我亦稱善，而問于彼：『汝以何法，驗知斯事？』彼不能答，更說世間其餘談論，錯亂其中，辭窮理
【現代漢語翻譯】 現代漢語譯本：'太好了！世尊，我們只希望前往那個池塘的岸邊。' 當時，如來默許了，與眾比丘前後圍繞，前往那個須摩竭陀池（Sumagadha，池塘名）。 當時，奢羅浮（Sarabhū，人名）遠遠看見佛陀來了，就從座位上站起來，鋪設高座，隨即對佛陀說：'請坐在這裡。' 佛陀就坐了下來，坐下後對他說：'你確實說過這樣的話：『我知道釋迦弟子所有的教法，我所知道的，超過他們。』是這樣說的嗎？' 當時，那個婆羅門沉默不語。佛陀又說：'為什麼沉默不回答我？你如果明白，就按你的意思說；如果不明白，我將為你分別解說，讓你明白；你現在如果能完整地說出來，我將幫助你高興。婆羅門，你要知道，世上如果有人說：『如來不是阿羅漢（Arahan，斷盡煩惱，應受供養的聖者）、三藐三佛陀（Samyaksambuddha，正等覺者）。』這樣說的人，我會稱讚他，並問他：『你根據什麼說如來不是阿羅漢、三藐三佛陀？』這些人，在道理上不能決斷，不能正確回答，反而說世間其他的談論，用各種雜亂的語言摻雜其中，驕傲自大，產生譭謗之心。因為不能回答這樣的問題，就沉默不語，慚愧地低下頭，失去了辯論的能力。奢羅浮！你現在也是這樣。假設有人說：『沙門瞿曇（Śramaṇa Gautama，釋迦牟尼佛的稱號）能很好地顯示，是有過失的法。』這樣說的人，我也會稱讚他。並問他：『你用什麼智慧知道這件事？』他不能回答，反而說其他的世間談論，錯亂其中，理屈詞窮，慚愧地低下頭，沉默不語，失去了辯論的能力，也像你現在一樣沒有什麼不同。如果又有人說：『沙門瞿曇的所有弟子沒有善的迴向，不具足持戒。』我也會稱讚他，並問他：『你用什麼方法，驗證知道這件事？』他不能回答，反而說世間其他的談論，錯亂其中，理屈
【English Translation】 English version: 'Excellent! World Honored One, we only wish to go to the bank of that pond.' At that time, the Tathagata silently agreed, and surrounded by the monks, went to that Sumagadha (name of a pond) pond. At that time, Sarabhū (name of a person) saw the Buddha coming from afar, and immediately rose from his seat, set up a high seat, and then said to the Buddha: 'Please sit here.' The Buddha then sat down, and after sitting, said to him: 'You indeed said such words: 『I know all the teachings of the disciples of Shakya, and what I know surpasses them.』 Is that what you said?' At that time, that Brahmin remained silent. The Buddha then said: 'Why are you silent and not answering me? If you understand, then speak according to your understanding; if you do not understand, I will explain it to you separately, so that you may understand; if you can now fully explain it, I will help you rejoice. Brahmin, you should know that if someone in the world says: 『The Tathagata is not an Arhat (Arahan, a saint who has eradicated all defilements and is worthy of offerings), a Samyaksambuddha (Samyaksambuddha, a fully enlightened one).』 If someone says this, I will praise him and ask him: 『Based on what do you say that the Tathagata is not an Arhat, a Samyaksambuddha?』 These people, unable to decide on the principle, cannot answer correctly, but instead speak of other worldly discussions, mixing them with various confused languages, becoming arrogant and conceited, and generating a heart of slander. Because they cannot answer such questions, they remain silent, shamefully lowering their heads, and losing their ability to debate. Sarabhū! You are also like this now. Suppose someone says: 『The Śramaṇa Gautama (Śramaṇa Gautama, title of Shakyamuni Buddha) can show well, but it is a flawed teaching.』 If someone says this, I will also praise him. And ask him: 『With what wisdom do you know this?』 He cannot answer, but instead speaks of other worldly discussions, mixing them up, becoming speechless and unreasonable, shamefully lowering his head, remaining silent, and losing his ability to debate, just like you are now, there is no difference. If someone says: 『All the disciples of Śramaṇa Gautama do not have good dedication, and do not fully uphold the precepts.』 I will also praise him, and ask him: 『By what method do you verify and know this?』 He cannot answer, but instead speaks of other worldly discussions, mixing them up, becoming speechless
屈，慚愧低頭，默然而住，失於機辯，汝今亦爾。」
當於爾時，奢羅浮同梵行者語奢羅浮：「汝今何故默然不答？汝昔日時，恒于大眾多人之中而言：『我所知見，出過瞿曇所有教法。』汝今宜問沙門瞿曇，云何乃使沙門瞿曇反問于汝？詰汝使說，作如是言：『汝所說者，若能具足，吾助爾喜，稱慶善哉；如其不具，吾當為汝分別宣示，令得具足。』」時奢羅浮聞斯語已，亦復默然，無所陳說。
爾時，世尊在須摩竭陀池岸，作師子吼已，即從坐起，還王舍城。
佛去不久，彼諸同行，種種呵責，作如是言：「汝於今者，如截角牛在屏處吼，汝亦如是。于閑靜處，作師子吼；于沙門瞿曇前，默然無所說。亦如童女，欲作男子聲，然不能作，還為女聲，汝亦如是。欲學瞿曇作師子吼而不能成，亦如雌野干欲作師子吼，然其出聲故作野干，終不能成師子之聲。」諸同行者如是種種呵責奢羅浮已，各四散而去。
（二〇五）
一時，佛在王舍城迦蘭陀竹林。時有梵志，名曰重巢，居在於彼須摩竭陀池岸上，于彼眾中作是唱言：「我所說偈，若有人能具足分別，顯示其義，我當爲其而作弟子。」時諸比丘食時已到，著衣持缽，入王舍城次第乞食，乞食已訖，即便還歸於其中，路經須摩竭陀池岸，聞彼梵志作是語
【現代漢語翻譯】 現代漢語譯本：屈服了，慚愧地低下頭，沉默不語，失去了辯論的能力，你現在也是這樣。' 當時，奢羅浮的同修對奢羅浮說：'你現在為什麼沉默不答？你以前常常在眾人面前說：'我所知所見，超過了瞿曇的所有教法。'你現在應該問沙門瞿曇，為什麼反而讓沙門瞿曇反問你？詰問你讓你說，並這樣說：'你所說的，如果能夠完整，我將幫助你高興，稱讚你做得好；如果不能完整，我將為你分別宣說，使之完整。'」當時，奢羅浮聽到這些話后，也沉默不語，無話可說。 這時，世尊在須摩竭陀池岸邊，發出獅子吼后，就從座位上起身，返回王舍城。 佛陀離開后不久，那些同修們紛紛責罵奢羅浮，這樣說：'你現在就像被割了角的牛在隱蔽的地方吼叫，你也像這樣。在安靜的地方，發出獅子吼；在沙門瞿曇面前，卻沉默無語。也像少女想要發出男子的聲音，卻不能發出，仍然是女子的聲音，你也像這樣。想要學瞿曇發出獅子吼卻不能成功，也像雌野干想要發出獅子吼，然而發出的聲音仍然是野乾的聲音，終究不能發出獅子的聲音。'那些同修們這樣種種責罵奢羅浮后，各自四散離去。 （二〇五） 一時，佛陀在王舍城迦蘭陀竹林。當時有一位婆羅門，名叫重巢（意為多次築巢），住在須摩竭陀池岸邊，在眾人中這樣宣稱：'我所說的偈頌，如果有人能夠完整地分別，顯示其含義，我將做他的弟子。'當時，眾比丘吃飯的時間到了，穿上袈裟，拿著缽，進入王舍城依次乞食，乞食完畢后，就返回住處，路過須摩竭陀池岸，聽到那位婆羅門說這些話。
【English Translation】 English version: 'He was subdued, bowed his head in shame, remained silent, and lost his ability to argue, and so are you now.' At that time, Śarabhū's fellow practitioners said to Śarabhū, 'Why are you now silent and not answering? In the past, you often said among the crowd, 'What I know and see surpasses all the teachings of Gautama.' You should now ask the Śramaṇa Gautama, why is it that the Śramaṇa Gautama is asking you instead? Questioning you and making you speak, saying, 'If what you say is complete, I will help you rejoice and praise you for doing well; if it is not complete, I will explain it to you separately, making it complete.'' At that time, Śarabhū, having heard these words, also remained silent, with nothing to say. At this time, the World Honored One, having roared like a lion on the bank of the Sumāgadhā pond, then rose from his seat and returned to Rājagṛha. Not long after the Buddha left, those fellow practitioners all scolded Śarabhū, saying, 'You are now like a bull with its horns cut off, roaring in a hidden place, and you are like that. In a quiet place, you roar like a lion; in front of the Śramaṇa Gautama, you are silent and have nothing to say. It is also like a young girl trying to make a man's voice, but cannot, and it remains a girl's voice, and you are like that. You want to learn from Gautama to roar like a lion but cannot succeed, just like a female jackal trying to roar like a lion, but the sound it makes is still that of a jackal, and it can never make the sound of a lion.' After those fellow practitioners had scolded Śarabhū in various ways, they each scattered and left. (205) At one time, the Buddha was in the Karaṇḍa Bamboo Grove in Rājagṛha. At that time, there was a Brahmin named Punarnivesa (meaning 'repeated nesting'), who lived on the bank of the Sumāgadhā pond, and he proclaimed among the crowd, 'If anyone can fully distinguish and show the meaning of the verses I have spoken, I will become his disciple.' At that time, the time for the monks to eat had arrived, they put on their robes, took their bowls, entered Rājagṛha to beg for alms in order, and after begging for alms, they returned to their dwelling, passing by the bank of the Sumāgadhā pond, and heard that Brahmin saying these words.
已，即還僧坊，收攝衣缽，洗手足已，往詣佛所，頂禮佛足，在一面坐。白佛言：「世尊！須摩竭陀池岸，有重巢梵志作如是語：『我所說偈，若有人能具足分別，顯示其義，我當爲彼而作弟子。』唯愿世尊往至彼池。」爾時，如來默然許之，與諸比丘前後圍繞，往詣彼池。
爾時，重巢梵志遙見佛來，即從坐起，敷置高座，語佛言：「瞿曇！可就此座。」於時如來即就其座，而告之曰：「云汝自言：『我所作偈，若有人能具足分別，顯示其義，我當爲彼而作弟子。』為有是不？」
梵志對曰：「實爾。瞿曇！」
佛復告曰：「汝所作偈，今當爲我誦其章句，吾當為汝分別解說。」
爾時，重巢梵志復敷高床而坐其上，自說偈言：
「若是比丘， 釋種子者， 應當如法， 清凈活命， 不宜嬈害， 于諸眾生。 宜應遠離， 不善諸法， 守意清凈， 護所受戒， 如是調伏， 隨順定智。」
爾時，世尊以偈答曰：
「若稱如是外， 隨順而履行， 于善丈夫中， 汝得為最勝。 比丘處閑靜， 清凈自調順， 不惱害眾生， 遠離一切惡。 如是調伏者， 隨順於定智， 柔和善濡心， 身口不造惡。 能攝三業者， 亦名順定智， 為世福田故， 持缽諸家
【現代漢語翻譯】 現代漢語譯本 於是，他回到僧房，收拾好衣缽，洗凈手腳后，前往佛陀所在之處，頂禮佛足，在一旁坐下。他向佛陀稟告說：『世尊！在須摩竭陀池（Sumagadha，一個池塘的名字）邊，有一位名叫重巢的婆羅門（Brahmin，古印度祭司階層）這樣說：『我所作的偈頌，如果有人能夠完全理解並解釋其含義，我就拜他為師。』我希望世尊能夠前往那個池塘。』當時，如來（Tathagata，佛陀的稱號）默許了，並與眾比丘前後圍繞，一同前往那個池塘。 那時，重巢婆羅門遠遠地看見佛陀來了，立刻從座位上站起來，鋪設高座，對佛陀說：『喬達摩（Gotama，佛陀的姓氏）！請坐到這裡。』於是，如來就坐到那個座位上，並對他說：『你說過：『我所作的偈頌，如果有人能夠完全理解並解釋其含義，我就拜他為師。』是這樣嗎？』 婆羅門回答說：『確實如此，喬達摩！』 佛陀又說：『你所作的偈頌，現在可以為我誦讀一遍，我將為你分別解釋。』 這時，重巢婆羅門又鋪設高床，坐在上面，自己誦說偈頌： 『如果是一位比丘（Bhiksu，佛教出家男子），是釋迦（Sakya，佛陀所屬的部族）的後裔，應當如法，清凈地生活，不應傷害任何眾生。應當遠離一切不善之法，守護自己的意念清凈，護持所受的戒律，這樣調伏自己，才能隨順於禪定智慧。』 這時，世尊（Bhagavat，佛陀的稱號）用偈頌回答說： 『如果能像你所說的那樣，隨順修行，在善人之中，你就是最殊勝的。比丘應當處在安靜的地方，清凈地調伏自己，不惱害眾生，遠離一切惡行。像這樣調伏自己的人，才能隨順於禪定智慧，內心柔和善良，身口不造惡業。能夠攝持身口意三業的人，也稱為隨順於禪定智慧，爲了成為世間的福田，才持缽乞食。』
【English Translation】 English version Then, he returned to the monastery, gathered his robes and bowl, washed his hands and feet, and went to where the Buddha was, bowed at the Buddha's feet, and sat to one side. He reported to the Buddha, 'Venerable Sir! On the bank of the Sumagadha Pond, there is a Brahmin named Re-nested who says, 『If anyone can fully understand and explain the meaning of the verses I have composed, I will become his disciple.』 I wish that the Venerable One would go to that pond.』 At that time, the Tathagata (Buddha's title) silently agreed, and surrounded by the monks, went to that pond. At that time, the Re-nested Brahmin saw the Buddha coming from afar, immediately rose from his seat, set up a high seat, and said to the Buddha, 'Gotama (Buddha's family name)! Please take this seat.' Then, the Tathagata sat on that seat and said to him, 'You said, 『If anyone can fully understand and explain the meaning of the verses I have composed, I will become his disciple.』 Is that so?' The Brahmin replied, 'Indeed, Gotama!' The Buddha then said, 'The verses you have composed, now recite them for me, and I will explain them to you separately.' At this time, the Re-nested Brahmin set up a high bed again, sat on it, and recited the verses himself: 'If a Bhiksu (Buddhist monk), is a descendant of Sakya (Buddha's clan), he should live righteously, purely, and should not harm any living beings. He should stay away from all unwholesome dharmas, guard his mind purely, uphold the precepts he has received, and by subduing himself in this way, he can follow the wisdom of meditation.' At this time, the Bhagavat (Buddha's title) answered with verses: 'If one practices according to what you have said, among the virtuous, you would be the most excellent. A Bhiksu should dwell in a quiet place, purify and subdue himself, not harm living beings, and stay away from all evil. One who subdues himself in this way follows the wisdom of meditation, with a gentle and kind heart, and does not commit evil deeds with body and speech. One who can control the three karmas of body, speech, and mind is also said to follow the wisdom of meditation, and carries a bowl to beg for alms in order to become a field of merit for the world.'
乞。 撿心修念處， 謙下處卑劣， 除欲棄貪求， 故獲無所畏。」
爾時，重巢梵志聞斯偈已，即生念言：「沙門瞿曇實知我心，我今宜應歸依三寶。」作是念已，即白佛言：「唯愿如來，聽我出家。」佛即聽許，出家為道，受具足戒，便成沙門，精勤修習，斷諸煩惱，得阿羅漢。
諸比丘聞佛所說，歡喜奉行。
（二〇六）
一時，佛在王舍城迦蘭陀竹林中。當於是時，摩竭提國諸外道輩，相與聚集須摩竭陀池上，作斯論言：「此是婆羅門諦，此是婆羅門諦。」爾時，如來在於精舍，以禪凈天耳聞其所說，即從定覺，往詣于彼須摩竭陀池上。
諸婆羅門遙見佛來，悉從座起，為佛敷座，白佛：「就坐。」
佛即就坐，而告之曰：「汝等聚集作何談論？」
諸婆羅門各白佛言：「瞿曇當知，我等今日共相聚集，作是說言：『此是婆羅門諦，此是婆羅門諦。』」
佛告之曰：「如是！如是！我昔求道，初成正覺，已證知竟。取要言之，一切世間不過三諦，吾當分別。何等為三？所謂一切不殺，此語是實，非虛妄說。此事若實，應勤精進，于諸眾生，恒生慈心，此是婆羅門初諦。我知是已，廣為人說。複次，婆羅門！一切苦集是生滅法，如斯之言，真實不虛。此事若實，應勤精進，于其中間，
【現代漢語翻譯】 現代漢語譯本 乞求（指托缽乞食）。 收攝內心修習四念處（身、受、心、法），謙虛處在卑下的位置，去除慾望，捨棄貪求，因此獲得無所畏懼的境界。
當時，重巢梵志（婆羅門的一種）聽了這首偈頌后，心中立刻想到：『沙門瞿曇（釋迦牟尼佛）確實知道我的心思，我現在應該歸依三寶（佛、法、僧）。』這樣想著，就對佛說：『唯愿如來，允許我出家。』佛就允許了他，讓他出家修行，受了具足戒，成為沙門，精勤修習，斷除各種煩惱，證得阿羅漢果。
眾比丘聽了佛的教誨，歡喜地奉行。
（二〇六）
一時，佛在王舍城（古印度城市名）的迦蘭陀竹林中。當時，摩竭提國（古印度十六雄國之一）的各種外道，聚集在須摩竭陀池邊，議論說：『這是婆羅門的真諦，這是婆羅門的真諦。』當時，如來在精舍（僧人居住的場所），用禪定所得的天耳通聽到他們所說，就從禪定中起身，前往須摩竭陀池邊。
那些婆羅門遠遠看見佛來了，都從座位上站起來，為佛鋪設座位，請佛：『請就坐。』
佛就坐下，對他們說：『你們聚集在這裡談論什麼？』
那些婆羅門各自對佛說：『瞿曇，您應該知道，我們今天聚集在一起，說：『這是婆羅門的真諦，這是婆羅門的真諦。』
佛告訴他們說：『是這樣！是這樣！我過去求道，初成正覺時，就已經證知了。總而言之，一切世間都離不開三種真諦，我將為你們分別解說。哪三種呢？第一，一切不殺生，這話是真實的，不是虛妄的。如果這件事是真實的，就應該勤奮精進，對一切眾生，恒常生起慈悲心，這是婆羅門的第一真諦。我知道這個道理后，就廣泛地為人們宣說。其次，婆羅門！一切苦的產生和聚集都是生滅變化的，這樣的話，真實不虛。如果這件事是真實的，就應該勤奮精進，在其中間，
【English Translation】 English version Begging (referring to begging for alms). Gathering the mind to cultivate the four foundations of mindfulness (body, feeling, mind, and dharma), being humble and in a lowly position, removing desires, abandoning greed, and thus attaining fearlessness.
At that time, the Brahmin Rechung (a type of Brahmin) heard this verse and immediately thought in his heart: 'The Shramana Gautama (Shakyamuni Buddha) truly knows my mind, and I should now take refuge in the Three Jewels (Buddha, Dharma, Sangha).' Thinking this, he said to the Buddha: 'May the Tathagata allow me to leave home.' The Buddha then allowed him to leave home to practice, received the full precepts, became a Shramana, diligently practiced, cut off all afflictions, and attained the Arhatship.
The Bhikkhus, having heard the Buddha's teachings, joyfully practiced them.
(206)
At one time, the Buddha was in the Karanda Bamboo Grove in Rajagriha (an ancient Indian city). At that time, various non-Buddhist ascetics of Magadha (one of the sixteen ancient Indian kingdoms) gathered at the Sumagadha Pond, discussing and saying: 'This is the truth of the Brahmins, this is the truth of the Brahmins.' At that time, the Tathagata was in the monastery (a place where monks live), and with his divine ear obtained through meditation, he heard what they were saying. He then arose from meditation and went to the Sumagadha Pond.
Those Brahmins, seeing the Buddha coming from afar, all rose from their seats, prepared a seat for the Buddha, and invited him: 'Please be seated.'
The Buddha sat down and said to them: 'What are you discussing here?'
Those Brahmins each said to the Buddha: 'Gautama, you should know that we have gathered together today, saying: 'This is the truth of the Brahmins, this is the truth of the Brahmins.'
The Buddha told them: 'It is so! It is so! When I was seeking the Way in the past, when I first attained enlightenment, I already knew this. In short, all the world cannot be separated from three truths, and I will explain them to you separately. What are the three? First, not killing any living being, this is true, not false. If this is true, one should diligently practice, and constantly generate compassion towards all living beings, this is the first truth of the Brahmins. After I knew this principle, I widely proclaimed it to people. Secondly, Brahmins! All the arising and gathering of suffering are subject to birth and death, and this statement is true and not false. If this is true, one should diligently practice, and in the meantime,
常宜修心，作生滅相，應如是住，是名婆羅門第二諦。我以知此生滅相故，成等正覺，常為眾生說如是法。複次，婆羅門！第三諦者，離我、我所，真實無我。若離如是三法相者，便能遠離一切諸惡。此事若實，應勤精進，求離眾惡，應如是住。」佛說是已，眾多外道聞佛所說，默然而坐。
爾時，世尊而作是念：「斯愚癡人常為諸魔之所覆蔽，是大眾中，乃至無有一人能信斯語，生志學想，修持梵行。」於時如來作斯念已，從坐起去。
佛去不久，爾時，須摩竭陀池神而說偈言：
「譬如畫水欲求跡， 下種鹵地求苗稼， 如以芳香薰臭穢， 水𣷽注波求濡弱， 吹彼鐵杵求妙聲， 如於盛冬求野馬， 彼諸外道亦如是， 雖聞妙法不信受。」
爾時，諸婆羅門聞此池神說是偈已，競隨佛后，求索出家，佛即聽許。既出家已，精勤修道，得阿羅漢果。
（二〇七）
爾時，尊者阿難在拘睒彌國瞿師羅園。時有梵志名曰闡陀，詣阿難所，問訊已訖，在一面坐，而作是言：「汝以何事，于彼沙門瞿曇法中，出家學道？」
阿難答言：「我今為欲斷惡生善，以是義故，于佛法中，出家學道。」
梵志復言：「斷何等惡？」
阿難答言：「我今欲為斷除貪慾、瞋恚、愚癡。」
梵志復言：「
【現代漢語翻譯】 現代漢語譯本 『應當經常修習內心，觀察生滅的現象，應當這樣安住，這被稱為婆羅門的第二真諦。我因爲了知這生滅的現象，成就了無上正等正覺，經常為眾生宣說這樣的法。』 『再者，婆羅門！第三真諦是，遠離我、我所，真實無我。如果能遠離這三種法相，就能遠離一切諸惡。如果此事真實，就應當勤奮精進，求得遠離眾惡，應當這樣安住。』 佛陀說完這些話后，許多外道聽了佛陀所說，都默默地坐著。 這時，世尊心中想：『這些愚癡的人常常被諸魔所矇蔽，在這大眾之中，甚至沒有一個人能相信這些話，產生學習的意願，修持清凈的梵行。』 這時，如來這樣想過後，就從座位上起身離開了。 佛陀離開不久，這時，須摩竭陀（Sumagadha，池名）池神說了偈語： 『譬如在水上作畫想要留下痕跡，在鹽堿地上播種想要得到莊稼，如同用芳香去薰染臭穢之物，用水滴去衝擊波浪想要使其柔軟，吹打鐵杵想要得到美妙的聲音，如同在盛冬尋找野馬一樣，那些外道也是如此，即使聽聞了妙法也不相信接受。』 這時，諸婆羅門聽了池神所說的偈語后，競相追隨佛陀，請求出家，佛陀就允許了他們。他們出家后，精勤修道，證得了阿羅漢果。
（二〇七） 這時，尊者阿難（Ananda，佛陀十大弟子之一）在拘睒彌國（Kosambi，古印度地名）的瞿師羅園（Ghositarama，精舍名）。當時，有一位名叫闡陀（Chanda，人名）的婆羅門，來到阿難所在的地方，問候完畢后，在一旁坐下，說道：『你因為什麼事，在那沙門瞿曇（Samana Gotama，釋迦牟尼佛）的教法中，出家修道？』 阿難回答說：『我現在是爲了斷除惡行，生起善行，因為這個緣故，在佛法中出家修道。』 婆羅門又問：『斷除什麼惡行？』 阿難回答說：『我現在想要斷除貪慾、瞋恚、愚癡。』 婆羅門又問：
【English Translation】 English version 'One should constantly cultivate the mind, observing the phenomena of arising and ceasing, and should dwell in this way. This is called the second truth of the Brahmin. Because I know this phenomenon of arising and ceasing, I have attained Supreme Enlightenment, and I constantly preach this Dharma to all beings.' 'Furthermore, Brahmin! The third truth is to be free from self and what belongs to self, truly without self. If one can be free from these three characteristics of Dharma, then one can be free from all evils. If this is true, one should diligently strive to seek freedom from all evils, and should dwell in this way.' After the Buddha finished speaking, many non-Buddhists listened to what the Buddha said and sat in silence. At this time, the World Honored One thought: 'These foolish people are constantly covered by all the demons. Among this assembly, there is not even one person who can believe these words, generate the desire to learn, and cultivate pure conduct.' At this time, after the Tathagata thought this, he got up from his seat and left. Not long after the Buddha left, at this time, the pond spirit of Sumagadha (a pond name) spoke a verse: 'It is like trying to leave a trace by painting on water, or trying to get crops by sowing seeds on saline land, like using fragrance to perfume something foul, or using water drops to impact waves to make them soft, or blowing on an iron pestle to get a beautiful sound, like looking for wild horses in the middle of winter. Those non-Buddhists are also like this, even if they hear the wonderful Dharma, they do not believe or accept it.' At this time, after the Brahmins heard the verse spoken by the pond spirit, they all followed the Buddha, requesting to leave home. The Buddha then allowed them. After they left home, they diligently cultivated the Way and attained the fruit of Arhatship.
(207) At this time, the Venerable Ananda (one of the Buddha's ten great disciples) was in Ghositarama (a monastery name) in the country of Kosambi (an ancient Indian place name). At that time, there was a Brahmin named Chanda (a person's name), who went to where Ananda was, greeted him, and sat down on one side, saying: 'For what reason did you leave home and cultivate the Way in the Dharma of the Samana Gotama (Shakyamuni Buddha)?' Ananda replied: 'I am now seeking to cut off evil and generate good, and for this reason, I have left home and cultivate the Way in the Buddha's Dharma.' The Brahmin asked again: 'What kind of evil do you cut off?' Ananda replied: 'I now want to cut off greed, hatred, and ignorance.' The Brahmin asked again:
汝等亦知斷除貪慾、瞋恚、癡耶？」
阿難答曰：「唯佛法中，有斷如是貪慾、瞋恚、愚癡之法，禁制身心。」
梵志又言：「如此貪慾、瞋恚、愚癡，有何過患？汝等法中禁制之耶？」
阿難對曰：「欲愛染著能生惱亂，于現在世，增長惡法，憂悲苦惱，由之而生；未來世中，亦復如是。瞋恚所著，愚癡所著，能壞己心，亦壞他心，自他俱惱，于現在世，增長諸惡；未來世中，亦復如是，增長諸惡。複次，若有染著此貪慾者，能令眾生盲無慧眼。貪慾因緣能令智慧微弱，損減諸善，不趣涅槃，不得三明及六神通，離菩提道。如貪慾，瞋恚、愚癡亦復如是。我等見斯貪慾、瞋恚、愚癡，有如是過患，以是義故，禁斷貪慾、瞋恚、愚癡。」
梵志又問：「頗覆有道修集增廣，能斷貪慾、瞋恚、愚癡耶？」
阿難答言：「有八聖道，所謂正見、正語、正業、正命、正方便、正定、正念、正志，能斷貪慾、瞋恚、愚癡，趣向涅槃。」
梵志復言：「如斯之道，極為甚善，修集增廣，能斷貪慾、瞋恚、愚癡。阿難當知，我今緣務，極為猥多，今欲還歸。」
阿難告曰：「宜知是時。」
梵志聞阿難所說，歡喜而去。
（二〇八）
一時，佛在舍衛國祇樹給孤獨園。爾時，尊者舍利弗往詣佛所，頂禮佛足
【現代漢語翻譯】 現代漢語譯本 佛陀問：『你們也知道要斷除貪慾、瞋恚、愚癡嗎？』 阿難回答說：『只有在佛法中，才有斷除貪慾、瞋恚、愚癡的方法，來約束身心。』 梵志又問：『像貪慾、瞋恚、愚癡這些，有什麼過患？你們的教法中要禁止它們嗎？』 阿難回答說：『對慾望的愛戀和執著會產生煩惱，在今生，會增長惡法，憂愁悲傷苦惱，都由此而生；來世也是這樣。被瞋恚所執著，被愚癡所執著，會毀壞自己的心，也會毀壞他人的心，自己和他人都會煩惱，在今生，會增長各種惡行；來世也是這樣，增長各種惡行。而且，如果有人執著于貪慾，會使眾生盲目，沒有智慧的眼睛。貪慾的因緣會使智慧變得微弱，減少各種善行，不能趨向涅槃（Nirvana，佛教的最高境界），不能獲得三明（Trividya，宿命明、天眼明、漏盡明）和六神通（Sadabhijna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），遠離菩提道（Bodhi，覺悟之道）。像貪慾一樣，瞋恚、愚癡也是如此。我們看到貪慾、瞋恚、愚癡有這樣的過患，因為這個原因，所以要禁止貪慾、瞋恚、愚癡。』 梵志又問：『有沒有什麼道可以修習增長，能夠斷除貪慾、瞋恚、愚癡呢？』 阿難回答說：『有八聖道（Arya Ashtanga Marga），也就是正見（Samyak-drishti，正確的見解）、正語（Samyak-vak，正確的言語）、正業（Samyak-karmanta，正確的行為）、正命（Samyak-ajiva，正確的謀生方式）、正方便（Samyak-vyayama，正確的努力）、正定（Samyak-samadhi，正確的禪定）、正念（Samyak-smriti，正確的念頭）、正志（Samyak-samkalpa，正確的意念），能夠斷除貪慾、瞋恚、愚癡，趨向涅槃。』 梵志又說：『這樣的道，非常好，修習增長，能夠斷除貪慾、瞋恚、愚癡。阿難，你要知道，我現在事務繁忙，非常多，現在要回去了。』 阿難說：『您應該知道現在是時候了。』 梵志聽了阿難所說，歡喜地離開了。 （二〇八） 一時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，尊者舍利弗（Sariputra）前往佛陀所在的地方，頂禮佛足。
【English Translation】 English version The Buddha asked: 'Do you also know to eliminate greed, hatred, and delusion?' Ananda replied: 'Only in the Buddha's teachings is there a method to eliminate greed, hatred, and delusion, to restrain the body and mind.' The Brahmin then asked: 'What are the faults of such things as greed, hatred, and delusion? Do you prohibit them in your teachings?' Ananda replied: 'Attachment to desire and craving can cause distress. In this present life, it increases evil deeds, and sorrow, grief, and suffering arise from it; the same is true in future lives. Being attached to hatred and delusion destroys one's own mind and also destroys the minds of others. Both oneself and others are troubled. In this present life, it increases various evils; the same is true in future lives, increasing various evils. Moreover, if someone is attached to this greed, it can make sentient beings blind, without the eyes of wisdom. The cause of greed can weaken wisdom, diminish various good deeds, prevent one from reaching Nirvana (the highest state in Buddhism), prevent one from attaining the Three Knowledges (Trividya: knowledge of past lives, divine eye, and the extinction of outflows) and the Six Supernormal Powers (Sadabhijna: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and the extinction of outflows), and lead one away from the path of Bodhi (the path of enlightenment). Just like greed, hatred and delusion are also like this. We see that greed, hatred, and delusion have such faults, and for this reason, we prohibit greed, hatred, and delusion.' The Brahmin then asked: 'Is there a path that can be cultivated and expanded, which can eliminate greed, hatred, and delusion?' Ananda replied: 'There is the Noble Eightfold Path (Arya Ashtanga Marga), namely Right View (Samyak-drishti), Right Speech (Samyak-vak), Right Action (Samyak-karmanta), Right Livelihood (Samyak-ajiva), Right Effort (Samyak-vyayama), Right Concentration (Samyak-samadhi), Right Mindfulness (Samyak-smriti), and Right Thought (Samyak-samkalpa), which can eliminate greed, hatred, and delusion, and lead to Nirvana.' The Brahmin then said: 'Such a path is extremely good. Cultivating and expanding it can eliminate greed, hatred, and delusion. Ananda, you should know that I am now very busy with many affairs, and I wish to return now.' Ananda said: 'You should know when it is the right time.' The Brahmin, hearing what Ananda said, departed with joy. (208) At one time, the Buddha was in the Jeta Grove (Jetavana) at Anathapindika's Park in Sravasti. At that time, the Venerable Sariputra went to where the Buddha was, and bowed at the Buddha's feet.
，在一面坐。於時如來為舍利弗種種說法，示教利喜已，默然而住。時舍利弗見佛默然，即從坐起，頂禮佛足，還其所止。未到所住處，道逢梵志，名曰優陟，問舍利弗：「從何處來？」
舍利弗言：「梵志當知，我於今日，詣世尊所，聽法來還。」
優陟復言：「汝今故未離於教法，猶如嬰兒未離乳耶？」
舍利弗言：「我今聽法無有厭足，不同嬰兒。何以故？嬰兒轉大，則離母乳。」
優陟復言：「我已久離聽法教誡。」
舍利弗言：「如汝法中，雖復教誡，無有義利，行於非道，不名乘出，不至菩提，是壞敗法，無有一法可恃怙者。汝之師尊，非是如來、阿羅呵、三藐三佛陀，汝今宜應速疾離彼邪師教法。譬如弊牛，志性輕躁，好為抵突，加復少乳，所生犢子，其形甚小，數數離母，隨意放逸，如汝師尊，無義教法，亦復如是，志性輕躁，所有教法，無有義利。所有弟子，稚小無智，遠離其師，隨意放逸，各自說言：『我已離於教誡之法。』如來法中，有義教誡。有義教誡，有善乘出，趣向菩提，不為邪見之所破壞，有諸善法，而可恃怙。我之世尊是如來、多陀阿伽度、阿羅呵、三藐三佛陀，諸弟子等，隨逐不捨，猶如善牛，志性不輕，不為抵突，加復多乳，其犢身體，日日長大，隨逐其母，終不捨
【現代漢語翻譯】 現代漢語譯本：
然後，他坐在一旁。這時，如來為舍利弗宣說了種種佛法，開示教導，令其歡喜后，便默然不語。當時，舍利弗見佛默然，便從座位起身，頂禮佛足，回到自己住處。在未到達住處時，路上遇到一位名叫優陟的梵志，他問舍利弗：『你從哪裡來？』 舍利弗回答說：『梵志應當知道，我今天去世尊那裡聽法，現在返回。』 優陟又說：『你現在還沒有離開教法，就像嬰兒沒有離開母乳一樣嗎？』 舍利弗說：『我今天聽法沒有厭倦滿足的時候，不像嬰兒。為什麼呢？因為嬰兒長大后，就會離開母乳。』 優陟又說：『我已經很久不聽教法了。』 舍利弗說：『像你們的教法，即使有教誡，也沒有意義和利益，所行的是邪道，不能算是出離，不能達到菩提，是敗壞的法，沒有一法可以依賴。你的師尊，不是如來（Tathagata，意為如實而來者）、阿羅呵（Arhat，意為應供）、三藐三佛陀（Samyaksambuddha，意為正等覺者），你現在應該迅速離開他的邪師教法。譬如一頭劣牛，性情輕浮急躁，喜歡牴觸衝撞，而且奶水很少，所生的小牛，體型很小，常常離開母牛，隨意放縱，就像你的師尊，沒有意義的教法，也是這樣，性情輕浮急躁，所有的教法，沒有意義和利益。所有的弟子，幼稚無知，遠離他們的師父，隨意放縱，各自說：『我已經離開了教誡之法。』如來的教法中，有意義的教誡。有意義的教誡，有善的出離，趨向菩提，不被邪見所破壞，有各種善法，可以依賴。我的世尊是如來、多陀阿伽度（Tathagata，意為如實而來者）、阿羅呵、三藐三佛陀，他的弟子們，跟隨不捨，就像一頭好牛，性情不輕浮，不牴觸衝撞，而且奶水很多，它的小牛身體，一天天長大，跟隨它的母親，最終不捨棄。
【English Translation】 English version:
Then, he sat down on one side. At that time, the Tathagata, for Shariputra, expounded various teachings, instructing and delighting him, and then remained silent. Then, Shariputra, seeing the Buddha silent, rose from his seat, bowed at the Buddha's feet, and returned to his dwelling. Before reaching his dwelling, he met a Brahmin named Upatishya on the road, who asked Shariputra, 'Where are you coming from?' Shariputra replied, 'Brahmin, you should know that today I went to the World Honored One to listen to the Dharma, and now I am returning.' Upatishya further said, 'Are you still not separated from the teachings, like an infant not separated from its mother's milk?' Shariputra said, 'Today, I listen to the Dharma without any sense of satiety, unlike an infant. Why? Because when an infant grows up, it will leave its mother's milk.' Upatishya further said, 'I have long since departed from listening to the teachings.' Shariputra said, 'In your teachings, even if there are precepts, they have no meaning or benefit. What you practice is a wrong path, which cannot be considered liberation, and cannot reach Bodhi. It is a corrupted teaching, with no Dharma to rely on. Your teacher is not a Tathagata (meaning 'the one who has thus come'), an Arhat (meaning 'worthy of offering'), or a Samyaksambuddha (meaning 'perfectly enlightened one'). You should quickly leave the teachings of that evil teacher. For example, a bad cow, with a frivolous and restless nature, likes to butt and push, and has little milk. The calf it gives birth to is very small, often leaves its mother, and indulges itself. Like your teacher, his teachings are meaningless, with a frivolous and restless nature, and all his teachings have no meaning or benefit. All his disciples are immature and ignorant, far from their teacher, indulging themselves, and each says, 「I have left the teachings.」 In the Tathagata's teachings, there are meaningful precepts. Meaningful precepts lead to good liberation, towards Bodhi, not destroyed by wrong views, and there are various good Dharmas to rely on. My World Honored One is a Tathagata, a Tathagata, an Arhat, a Samyaksambuddha. His disciples follow him without leaving, like a good cow, with a nature that is not frivolous, does not butt or push, and has much milk. Its calf grows bigger day by day, follows its mother, and ultimately does not leave.'
離。」
優陟梵志贊舍利弗：「善哉！善哉！汝獲善利，所受教誡，是出世法，趣向菩提，有善乘出，至於涅槃，不可沮壞，有所依憑。汝師世尊，是如來、阿羅呵、三藐三佛陀。」作是語已，各還所止。
（二〇九）
一時，佛在舍衛國祇樹給孤獨園。時有梵志名曰優陟，往詣佛所，問訊已訖，在一面坐，而作是言：「瞿曇于昔日時，諸外道等，相與聚集彼大講堂，作種種論。沙門瞿曇在於閑靜，修攝其心，智慧辯才，我於是時，亦共論議，作如是言：『此相應，此不相應。』譬如老牛，加復無目；我等亦爾，所有教法，甚為鄙陋，盲無慧眼。沙門瞿曇有大智慧，在於閑靜，修攝其心。瞿曇！汝今云何教諸弟子？」
佛告之曰：「我佛法中，童男童女共相聚會，歡娛燕會，隨意舞戲，是名相應。譬如有人，年過八十，頭白麵皺，牙齒墮落，然猶歌舞，作木牛馬，作于琵琶、箜篌、箏、笛，亦作小車及踏鞠戲。如斯老人，作如是事，名不相應。其有見者，當名此人為作智人，為作癡人？」
梵志對曰：「如是之人，名為嬰愚，無有智慧。」
佛告之曰：「我佛法中，相應相順，如童子戲。梵志當知，聖賢法中，如童子戲。」
優陟白佛：「云何比丘修集善法？」
佛告之曰：「比丘之法，應當遠離
【現代漢語翻譯】 現代漢語譯本 優陟梵志讚歎舍利弗說：『太好了！太好了！你獲得了極大的利益，所接受的教誨，是出世間的法，趨向菩提（覺悟），有善妙的乘法可以出離，到達涅槃（寂滅），不可被摧毀，有所依靠。你的老師世尊，是如來（真理的化身）、阿羅呵（應供）、三藐三佛陀（正等覺者）。』說完這些話后，他們各自回到自己的住所。
（二〇九）
一時，佛陀在舍衛國祇樹給孤獨園。當時有一位名叫優陟的梵志，來到佛陀的住所，問候完畢后，在一旁坐下，說道：『瞿曇（佛陀的姓氏），在過去的日子裡，那些外道們，聚集在那個大講堂里，進行各種辯論。沙門瞿曇（對佛陀的稱呼）卻在安靜的地方，修習自己的心，擁有智慧和辯才。那時，我也參與了辯論，說：『這個相應，這個不相應。』就像一頭老牛，又沒有眼睛一樣；我們也是這樣，所有的教法，非常鄙陋，盲目而沒有智慧的眼睛。沙門瞿曇有大智慧，在安靜的地方，修習自己的心。瞿曇！你現在是如何教導你的弟子的呢？』
佛陀告訴他說：『在我的佛法中，童男童女們聚在一起，歡快地宴飲，隨意地跳舞玩耍，這叫做相應。譬如有人，年紀超過八十歲，頭髮花白，面容皺紋，牙齒脫落，卻仍然唱歌跳舞，製作木牛木馬，彈奏琵琶、箜篌、箏、笛等樂器，還製作小車和玩踢球的遊戲。像這樣的老人，做這樣的事情，叫做不相應。看到的人，會認為這個人是聰明人，還是愚癡的人呢？』
梵志回答說：『這樣的人，叫做幼稚愚蠢，沒有智慧。』
佛陀告訴他說：『在我的佛法中，相應相順，就像孩童的遊戲一樣。梵志應當知道，聖賢的法中，也像孩童的遊戲一樣。』
優陟問佛陀：『比丘（出家修行的男子）如何修習善法呢？』
佛陀告訴他說：『比丘的修行方法，應當遠離
【English Translation】 English version The Brahmin Uccā praised Śāriputra, saying, 'Excellent! Excellent! You have obtained great benefit. The teachings you have received are transcendental, leading to Bodhi (enlightenment), with a good vehicle for departure, reaching Nirvana (extinction), indestructible, and with a firm foundation. Your teacher, the World Honored One, is the Tathagata (the one who has thus gone), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one).' Having said this, they each returned to their respective dwellings.
(209)
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Śrāvastī. At that time, there was a Brahmin named Uccā, who went to the Buddha's place. After exchanging greetings, he sat down to one side and said, 'Gautama (Buddha's clan name), in the past, the other ascetics gathered in that great assembly hall, engaging in various debates. The Śramana Gautama (a term for the Buddha) was in a quiet place, cultivating his mind, possessing wisdom and eloquence. At that time, I also participated in the debates, saying, 'This is appropriate, this is not appropriate.' Like an old ox, blind; we are also like that, all our teachings are very crude, blind and without the eye of wisdom. The Śramana Gautama has great wisdom, in a quiet place, cultivating his mind. Gautama! How do you teach your disciples now?'
The Buddha told him, 'In my Dharma, young boys and girls gather together, joyfully feasting, freely dancing and playing, this is called appropriate. For example, someone over eighty years old, with white hair, wrinkled face, and fallen teeth, still sings and dances, makes wooden oxen and horses, plays the pipa, konghou, zheng, and flute, and also makes small carts and plays kicking games. Such an old person, doing such things, is called inappropriate. Those who see it, would they consider this person wise or foolish?'
The Brahmin replied, 'Such a person is called childish and foolish, without wisdom.'
The Buddha told him, 'In my Dharma, what is appropriate and harmonious is like a child's play. Brahmin, you should know that in the Dharma of the sages, it is also like a child's play.'
Uccā asked the Buddha, 'How does a Bhikkhu (monk) cultivate good Dharma?'
The Buddha told him, 'The practice of a Bhikkhu should be to stay away from
諸惡不善，修諸善法，不調伏者，為調伏故，應勤修集。不得定者，為得定故，應勤修集。不解脫者，為解脫故，應勤修集。所未斷者，為令斷故，應勤修集。所未知者，為令知故，應勤修集。所不修者，為欲修故，應勤修集。所未得者，為欲得故，應勤修集。」
梵志白佛言：「世尊！何等不調，欲令調故，應勤修集？」
佛言：「眼不調，乃至意不調，為令調故，應勤修集。」
梵志言：「何等不解脫，欲令解脫，應勤修集？」
佛言：「心不解脫，為令解脫，應勤修集。」
梵志言：「何等為斷惡，應勤修集？」
佛言：「斷欲無明與愛故，應勤修集。」
梵志言：「何等不知，為知故，應勤修集？」
佛言：「未知名色，為令知故，應勤修集。」
梵志言：「何等不修，為修故，應勤修集？」
佛言：「未修定慧，不得八道，應勤修集。」
梵志白佛：「比丘之行，甚為真實，我今事多，欲還歸家。」
佛告之曰：「宜知是時。」
優陟梵志即從坐起，還其所止。
（二一〇）
一時，佛在王舍城迦蘭陀竹林。爾時，國中有一梵志，名曰尸卜，往詣佛所，問訊已訖，在一面坐，而作是言：「瞿曇！所言學者，云何名學？」
佛告之曰：「學故名學。」
梵志又問：「云
【現代漢語翻譯】 現代漢語譯本： 『要捨棄一切惡行和不善之法，修習一切善法。對於那些沒有被調伏的，爲了調伏他們，應當勤奮修習；對於那些沒有獲得禪定的，爲了獲得禪定，應當勤奮修習；對於那些沒有解脫的，爲了獲得解脫，應當勤奮修習；對於那些沒有斷除煩惱的，爲了斷除煩惱，應當勤奮修習；對於那些沒有認知的，爲了認知，應當勤奮修習；對於那些沒有修習的，爲了修習，應當勤奮修習；對於那些沒有獲得的，爲了獲得，應當勤奮修習。』
婆羅門（梵志）問佛陀：『世尊！什麼是不調伏，需要爲了調伏而勤奮修習的？』
佛陀回答說：『眼根不調伏，乃至意根不調伏，爲了調伏它們，應當勤奮修習。』
婆羅門問：『什麼是不解脫，需要爲了解脫而勤奮修習的？』
佛陀回答說：『心不解脫，爲了使心解脫，應當勤奮修習。』
婆羅門問：『什麼是需要斷除的惡，應當勤奮修習的？』
佛陀回答說：『斷除慾望、無明和愛，應當勤奮修習。』
婆羅門問：『什麼是不知，需要爲了知曉而勤奮修習的？』
佛陀回答說：『對於尚未知曉的名色（nama-rupa，指精神和物質現象），爲了知曉它們，應當勤奮修習。』
婆羅門問：『什麼是不修習，需要爲了修習而勤奮修習的？』
佛陀回答說：『尚未修習禪定和智慧，沒有獲得八正道，應當勤奮修習。』
婆羅門對佛陀說：『比丘的修行，真是真實不虛，我現在事情很多，想要回家了。』
佛陀告訴他：『你應當知道現在是時候了。』
優陟（Uccā）婆羅門隨即從座位起身，返回他所住的地方。
（二一〇）
一時，佛陀在王舍城（Rājagaha）的迦蘭陀竹林（Kalandaka Venuvana）。當時，國內有一位婆羅門，名叫尸卜（Sīpaka），前往佛陀所在之處，問候完畢后，在一旁坐下，說道：『喬達摩（Gotama）！你所說的「學者」，如何稱之為「學」？』
佛陀回答說：『因為學習，所以稱之為「學」。』
婆羅門又問：『那麼，什麼是學習呢？』
【English Translation】 English version: 'One should abandon all evil and unwholesome deeds, and cultivate all wholesome deeds. For those who are not tamed, one should diligently practice to tame them; for those who have not attained concentration, one should diligently practice to attain concentration; for those who are not liberated, one should diligently practice to attain liberation; for those who have not eradicated defilements, one should diligently practice to eradicate them; for those who have not known, one should diligently practice to know; for those who have not cultivated, one should diligently practice to cultivate; for those who have not attained, one should diligently practice to attain.'
The Brahmin (Brahmin) asked the Buddha: 'Venerable Sir, what is untamed, that one should diligently practice to tame?'
The Buddha replied: 'The eye is untamed, and so are the other senses up to the mind. To tame them, one should diligently practice.'
The Brahmin asked: 'What is not liberated, that one should diligently practice to attain liberation?'
The Buddha replied: 'The mind is not liberated. To liberate the mind, one should diligently practice.'
The Brahmin asked: 'What is the evil that should be eradicated, for which one should diligently practice?'
The Buddha replied: 'To eradicate desire, ignorance, and craving, one should diligently practice.'
The Brahmin asked: 'What is unknown, that one should diligently practice to know?'
The Buddha replied: 'The unknown is nama-rupa (name and form, referring to mental and physical phenomena). To know them, one should diligently practice.'
The Brahmin asked: 'What is uncultivated, that one should diligently practice to cultivate?'
The Buddha replied: 'The uncultivated are concentration and wisdom, and the unattained is the Noble Eightfold Path. One should diligently practice to cultivate them.'
The Brahmin said to the Buddha: 'The practice of the monks is truly genuine. I have many affairs now and wish to return home.'
The Buddha told him: 'You should know when it is the right time.'
The Brahmin Uccā then rose from his seat and returned to his dwelling.
(210)
At one time, the Buddha was in the Kalandaka Bamboo Grove (Kalandaka Venuvana) in Rajagaha (Rājagaha). At that time, there was a Brahmin in the country named Sīpaka, who went to where the Buddha was. After exchanging greetings, he sat down to one side and said: 'Gotama, what you call a 「learner,」 how is it called 「learning」?'
The Buddha replied: 'Because of learning, it is called 「learning.」'
The Brahmin then asked: 'Then, what is learning?'
何學故名為學也？」
佛言：「時時修學，增上戒故，名之為學。時時修學，增上心故，名之為學。時時修學，增上智故，名之為學。」
梵志復言：「瞿曇！若有阿羅漢，盡諸有漏，所作已辦，舍于重擔，逮得己利，心得自在，無復煩惱，正智得解脫，時，當何所學？」
佛言：「若有羅漢，盡諸煩惱，正見心得解脫，當於爾時，貪慾、瞋恚及以愚癡，一切悉斷，無有遺余，是名無學。若彼羅漢，盡于貪慾、瞋恚、愚癡，更不造作身口意惡，無所進求，以是義故，名為無學。」
爾時，尸卜梵志聞佛所說，歡喜而去。
（二一一）
一時，佛在王舍城迦蘭陀竹林。爾時，尸卜梵志往詣佛所，問訊已訖，在一面坐，而作是言：「瞿曇！若有婆羅門作是說：『隨所作業，悉是過去，本所作因，于現在世，所作諸業，能增過去不善之因。現在之世，若不造業，則能破壞生死之橋，四流永絕，更不流轉。以業盡故，苦亦得盡，苦盡則苦邊際盡。』瞿曇！此事云何？」
佛告尸卜：「如汝所言，彼諸沙門、婆羅門等，作如是說：『隨所造業，悉是過去本業因緣，乃至盡苦邊際。』若如是者，以何因緣，于現在世，而有種種風、冷、病等四大增損？若如是者，為自所作？為他所作？」
尸卜白佛：「他之所作
【現代漢語翻譯】 現代漢語譯本 『什麼叫做學？』 佛說：『時時修習，增長戒律，這叫做學。時時修習，增長心性，這叫做學。時時修習，增長智慧，這叫做學。』 梵志又說：『瞿曇！如果有人成了阿羅漢（斷盡煩惱，達到涅槃的聖者），斷盡了一切煩惱，該做的都做完了，捨棄了重擔，獲得了自身的利益，心已自在，不再有煩惱，以正智獲得解脫，那時，還學什麼呢？』 佛說：『如果有人成了阿羅漢，斷盡了一切煩惱，以正見獲得心的解脫，那時，貪慾、嗔恚以及愚癡，一切都斷盡，沒有絲毫殘留，這叫做無學。如果這位阿羅漢，斷盡了貪慾、嗔恚、愚癡，不再造作身口意惡，不再有所追求，因為這個緣故，叫做無學。』 當時，尸卜梵志聽了佛所說，歡喜地離開了。 （二一一） 一時，佛在王舍城迦蘭陀竹林。當時，尸卜梵志來到佛的住所，問候完畢，在一旁坐下，然後說道：『瞿曇！如果有的婆羅門這樣說：「一切所作的業，都是過去所作的因，在現在世所作的諸業，會增長過去不善的因。現在世，如果不造業，就能破壞生死的橋樑，四種煩惱的流轉永遠斷絕，不再流轉。因為業盡的緣故，苦也得以斷盡，苦斷盡了，苦的邊際也就斷盡了。」瞿曇！這件事怎麼樣？』 佛告訴尸卜：『正如你所說，那些沙門、婆羅門等，這樣說：「一切所造的業，都是過去本業的因緣，乃至斷盡苦的邊際。」如果這樣的話，因為什麼緣故，在現在世，會有種種風、冷、病等四大（地、水、火、風）的增減？如果這樣的話，是自己所作的？還是他人所作的？』 尸卜回答佛說：『是他人所作的。』
【English Translation】 English version 'What is called learning?' The Buddha said, 'Learning is so called because one constantly practices and cultivates, increasing precepts. Learning is so called because one constantly practices and cultivates, increasing the mind. Learning is so called because one constantly practices and cultivates, increasing wisdom.' The Brahmin further said, 'Gautama! If there is an Arhat (a perfected being who has attained Nirvana), who has exhausted all outflows, done what needs to be done, laid down the heavy burden, attained his own benefit, whose mind is free, without further afflictions, and who has attained liberation through right wisdom, what should he learn at that time?' The Buddha said, 'If there is an Arhat who has exhausted all afflictions and attained liberation of mind through right view, at that time, greed, hatred, and delusion are all completely cut off, with nothing remaining. This is called no-more-learning. If that Arhat has exhausted greed, hatred, and delusion, and no longer creates evil deeds of body, speech, and mind, and seeks nothing further, for this reason, he is called no-more-learning.' At that time, the Brahmin Śibika, having heard what the Buddha said, rejoiced and departed. (211) At one time, the Buddha was in the Kalandaka Bamboo Grove in Rājagṛha. At that time, the Brahmin Śibika went to where the Buddha was, greeted him, and sat down to one side, and then said, 'Gautama! If some Brahmins say this: 「All actions are due to past causes. The actions done in the present life increase the causes of past unwholesome deeds. If no actions are done in the present life, then the bridge of birth and death can be destroyed, the four streams of afflictions will be forever cut off, and there will be no more transmigration. Because actions are exhausted, suffering is also exhausted, and when suffering is exhausted, the boundary of suffering is exhausted.」 Gautama! What about this matter?' The Buddha said to Śibika, 'As you said, those Śramaṇas and Brahmins say, 「All actions are due to past causes, even to the exhaustion of the boundary of suffering.」 If that is so, for what reason are there various increases and decreases of the four great elements (earth, water, fire, and wind) such as wind, cold, and illness in the present life? If that is so, are they done by oneself or by others?' Śibika replied to the Buddha, 'They are done by others.'
。」
佛告尸卜：「云何自己所作？常拔鬚發，或舉手立，不在床坐。或復蹲坐，以之為業。或復坐臥于棘刺之上，或邊椽坐臥，或坐臥灰土，或牛屎塗地，于其中坐臥。或翹一足，隨日而轉，盛夏之月，五熱炙身，或食菜，或食稗子，或食舍樓伽，或食糟，或食油滓，或食牛糞。或日三事火，或於冬節，凍冰襯體。有如是等無量苦身法，是名自己所作。云何名為從他作苦？為他手足，及以力杖、瓦石打擲，如是等苦，是則名為從他得苦。一切世人，四大增損，或為風冷而起是患。如是等患，現所見事，云何彼諸婆羅門等，若作是見，言以此故，能盡苦際，即是自作過咎。如是等咎，一切世人，皆共知之，彼自虛說，以五因緣故，能令身心受諸苦惱。何等為五？所謂貪慾、瞋恚、掉悔、疑，如斯五法，能令眾生現在之世身心苦惱。復有五因緣故，于現在世，能令身心常得快樂，不受苦惱。何等為五？所謂能斷貪慾之心，則于現在，能令身心受法快樂。何以故？以有貪慾、瞋恚、掉悔故，能令眾生受諸苦惱，若能斷除，則受快樂，無有憂患，是故應當斷除如是貪慾、瞋恚、掉悔。若斷除者，無熱無惱，不待時節，當得解脫，必趣涅槃，尸卜！是名現在所得法。復有現前所得法，所謂正見、正語、正業、正命、正方便、
【現代漢語翻譯】 現代漢語譯本：佛陀告訴尸卜（Śibika，人名）說：『什麼叫做自己所作的苦行？就是經常拔自己的鬚髮，或者舉手站立，不坐在床上。或者蹲著坐，以此為修行的方式。或者坐在或躺在荊棘之上，或者坐在或躺在屋檐邊，或者坐在或躺在灰土中，或者用牛糞塗地，在其中坐臥。或者翹起一隻腳，隨著太陽轉動，在盛夏的月份，用五種熱源炙烤身體，或者吃蔬菜，或者吃稗子，或者吃舍樓伽（一種植物），或者吃酒糟，或者吃油渣，或者吃牛糞。或者一天三次烤火，或者在冬天，用冰凍身體。像這樣有無數種苦身的方法，這叫做自己所作的苦行。什麼叫做從他人那裡得到的苦？就是被他人用手腳，或者用棍棒、瓦片、石頭打，像這樣的苦，就叫做從他人那裡得到的苦。所有世人，四大（地、水、火、風）增減，或者因為風寒而生病。像這樣的疾病，是現在所能見到的事情，為什麼那些婆羅門（Brahmana，古印度祭司）等人，如果持有這樣的見解，說通過這些苦行，能夠達到苦的盡頭，這就是自己造成的過錯。像這樣的過錯，所有世人都知道，他們自己虛妄地說，因為五種原因，能夠使身心遭受各種苦惱。哪五種呢？就是貪慾、瞋恚、掉悔（心神不定和後悔）、疑。這五種法，能夠使眾生在現在的生活中身心苦惱。又有五種原因，在現在的生活中，能夠使身心常常得到快樂，不受苦惱。哪五種呢？就是能夠斷除貪慾之心，那麼在現在，就能夠使身心感受佛法的快樂。為什麼呢？因為有貪慾、瞋恚、掉悔，能夠使眾生遭受各種苦惱，如果能夠斷除，就能夠感受快樂，沒有憂愁和煩惱，所以應當斷除像這樣的貪慾、瞋恚、掉悔。如果斷除了，就沒有熱惱，不等待時節，就能夠得到解脫，必定趨向涅槃（Nirvana，佛教的最高境界），尸卜！這叫做現在所得到的法。還有現在就能得到的法，就是正見、正語、正業、正命、正方便、 正念、正定，尸卜！是名現法所得。是故尸卜！當如是學。』 English version: The Buddha said to Śibika: 'What is called self-inflicted suffering? It is constantly pulling out one's hair and beard, or standing with hands raised, not sitting on a bed. Or squatting, taking this as a practice. Or sitting or lying on thorns, or sitting or lying on the edge of a roof, or sitting or lying in ashes, or smearing the ground with cow dung and sitting or lying in it. Or raising one leg, turning with the sun, in the hot summer months, scorching the body with five sources of heat, or eating vegetables, or eating millet, or eating śālukā (a type of plant), or eating dregs, or eating oil residue, or eating cow dung. Or making fire three times a day, or in winter, freezing the body with ice. There are countless such methods of self-mortification, and this is called self-inflicted suffering. What is called suffering from others? It is being struck by others with hands and feet, or with sticks, tiles, and stones. Such suffering is called suffering from others. All people in the world, when the four elements (earth, water, fire, and wind) increase or decrease, or when they fall ill due to cold wind. Such illnesses are things that can be seen now. Why do those Brahmins (ancient Indian priests) and others, if they hold such a view, say that through these practices, they can reach the end of suffering? This is a fault of their own making. Such faults are known to all people in the world. They falsely claim that because of five reasons, they can cause the body and mind to suffer various afflictions. What are the five? They are greed, hatred, restlessness and remorse, and doubt. These five things can cause sentient beings to suffer in body and mind in their present lives. There are also five reasons why, in the present life, the body and mind can always be happy and free from suffering. What are the five? They are the ability to cut off the mind of greed, so that in the present, the body and mind can experience the joy of the Dharma. Why? Because having greed, hatred, and restlessness and remorse can cause sentient beings to suffer various afflictions. If they can be cut off, then one can experience happiness, without worry or distress. Therefore, one should cut off such greed, hatred, and restlessness and remorse. If they are cut off, there will be no heat or distress, and without waiting for a specific time, one can attain liberation and surely reach Nirvana (the highest state in Buddhism), Śibika! This is called the Dharma that is attained in the present. There is also the Dharma that can be attained in the present, which is right view, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, Śibika! This is called the Dharma that is attained in the present. Therefore, Śibika! You should learn in this way.'
【English Translation】 The Buddha said to Śibika: 'What is called self-inflicted suffering? It is constantly pulling out one's hair and beard, or standing with hands raised, not sitting on a bed. Or squatting, taking this as a practice. Or sitting or lying on thorns, or sitting or lying on the edge of a roof, or sitting or lying in ashes, or smearing the ground with cow dung and sitting or lying in it. Or raising one leg, turning with the sun, in the hot summer months, scorching the body with five sources of heat, or eating vegetables, or eating millet, or eating śālukā (a type of plant), or eating dregs, or eating oil residue, or eating cow dung. Or making fire three times a day, or in winter, freezing the body with ice. There are countless such methods of self-mortification, and this is called self-inflicted suffering. What is called suffering from others? It is being struck by others with hands and feet, or with sticks, tiles, and stones. Such suffering is called suffering from others. All people in the world, when the four elements (earth, water, fire, and wind) increase or decrease, or when they fall ill due to cold wind. Such illnesses are things that can be seen now. Why do those Brahmins (ancient Indian priests) and others, if they hold such a view, say that through these practices, they can reach the end of suffering? This is a fault of their own making. Such faults are known to all people in the world. They falsely claim that because of five reasons, they can cause the body and mind to suffer various afflictions. What are the five? They are greed, hatred, restlessness and remorse, and doubt. These five things can cause sentient beings to suffer in body and mind in their present lives. There are also five reasons why, in the present life, the body and mind can always be happy and free from suffering. What are the five? They are the ability to cut off the mind of greed, so that in the present, the body and mind can experience the joy of the Dharma. Why? Because having greed, hatred, and restlessness and remorse can cause sentient beings to suffer various afflictions. If they can be cut off, then one can experience happiness, without worry or distress. Therefore, one should cut off such greed, hatred, and restlessness and remorse. If they are cut off, there will be no heat or distress, and without waiting for a specific time, one can attain liberation and surely reach Nirvana (the highest state in Buddhism), Śibika! This is called the Dharma that is attained in the present. There is also the Dharma that can be attained in the present, which is right view, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, Śibika! This is called the Dharma that is attained in the present. Therefore, Śibika! You should learn in this way.'
正志、正念、正定。」
說是法時，尸卜梵志遠離塵垢，于諸法中，得法眼凈。既得道已，即整衣服，合掌向佛，而白佛言：「世尊！唯愿如來慈哀憐愍，聽我出家。」如來即聽出家，既出家已，于空靜處，慇勤精進，得阿羅漢。
（二一二）
一時，佛在那羅健陀置疊聚落庵婆羅林。時聚落中有一梵志，名那利婆力，在彼村住，其年衰邁，已百二十。彼聚落中，所住人民，咸謂是人真阿羅漢，悉共恭敬，而供養之。然斯梵志，有一親友福盡命終，得生天上。爾時，此天作是思惟：「我今若勸是那利婆力，詣佛所者，必不信受。我今當教，脫能信我。」作是念已，即往于彼老梵志所，威光炎熾，遍照其人所住之處。即至彼已，語梵志言：「云何於己實是怨家，詐現親相？云何于自善親友所，視之如己？云何說斷？云何無熱惱？汝今應當心中默唸，不應發言。若有能解如斯義者，當往其所，而求出家，凈修梵行。」爾時，此天作是語已，即沒不現。
於是那利婆力梵志聞斯語已，即往于彼富蘭那迦葉所，心中默唸如斯問難：「云何於己實是怨家，詐現親相？云何于自善親友所，視之如己？云何說斷？云何無熱惱？」然富蘭那迦葉尚不能知彼心所念，況能答之。復至刪阇耶毗羅胝子所，亦作如是心中所問，乃至
【現代漢語翻譯】 現代漢語譯本：『正志』、『正念』、『正定』。」 當佛陀宣講佛法時，尸卜梵志遠離了塵垢，在各種法中，獲得了法眼清凈。他證悟之後，整理好衣物，合掌向佛陀，對佛陀說：『世尊！唯愿如來慈悲憐憫，允許我出家。』如來就允許他出家。他出家后，在空寂之處，勤奮精進，證得了阿羅漢果。
一時，佛陀在那羅健陀的置疊聚落庵婆羅林。當時，聚落中有一位梵志，名叫那利婆力（Nalivabalika），住在村裡，他年事已高，已經一百二十歲了。聚落里的人們都認為他是真正的阿羅漢，都恭敬地供養他。然而，這位梵志有一位親友福報盡了，去世後轉生到了天上。那時，這位天人這樣想：『如果我現在勸那利婆力去佛陀那裡，他一定不會相信。我應該教導他，或許他能相信我。』這樣想著，他就前往那位老梵志那裡，威光熾盛，照亮了他所住的地方。到了那裡，他對梵志說：『為什麼把實際上是怨家的人，假裝成親人？為什麼把自己的善友，看得像自己一樣？為什麼說斷？為什麼沒有熱惱？你現在應該在心中默唸，不要說出來。如果有人能理解這些含義，就應該去他那裡，請求出家，清凈地修行梵行。』那時，這位天人說完這些話，就消失不見了。
於是，那利婆力梵志聽到這些話后，就前往富蘭那迦葉（Purana Kasyapa）那裡，心中默唸著這些疑問：『為什麼把實際上是怨家的人，假裝成親人？為什麼把自己的善友，看得像自己一樣？為什麼說斷？為什麼沒有熱惱？』然而，富蘭那迦葉尚且不能知道他心中所想，更何況能回答他。他又去刪阇耶毗羅胝子（Sanjaya Vairatiputra）那裡，也像這樣在心中提問，乃至
【English Translation】 English version: 'Right aspiration, right mindfulness, right concentration.' While the Buddha was expounding the Dharma, Sibu the Brahmin was freed from defilement and, among all dharmas, attained the pure Dharma eye. Having attained enlightenment, he arranged his robes, put his palms together towards the Buddha, and said to the Buddha: 'World Honored One! May the Tathagata have compassion and pity, and allow me to leave home.' The Tathagata then allowed him to leave home. After leaving home, in a quiet place, he diligently practiced and attained Arhatship.
At one time, the Buddha was in the Ambara Grove in the Setavyapura village of Naraka. At that time, there was a Brahmin in the village named Nalivabalika, who lived in the village. He was very old, already one hundred and twenty years old. The people in the village all considered him a true Arhat and respectfully made offerings to him. However, this Brahmin had a close friend whose merit had run out, and after death, he was reborn in the heavens. At that time, this deva thought: 'If I now persuade Nalivabalika to go to the Buddha, he will certainly not believe it. I should teach him, perhaps he will believe me.' Thinking this, he went to the old Brahmin, his majestic light blazing, illuminating the place where he lived. Having arrived there, he said to the Brahmin: 'Why do you pretend to be friendly with those who are actually your enemies? Why do you view your good friends as yourself? Why do you speak of cessation? Why is there no agitation? You should now contemplate these questions in your heart, and not speak them aloud. If there is someone who can understand these meanings, you should go to him, request to leave home, and purely practice the Brahma conduct.' At that time, after the deva spoke these words, he disappeared.
Then, after hearing these words, Nalivabalika the Brahmin went to Purana Kasyapa, silently contemplating these questions in his heart: 'Why do you pretend to be friendly with those who are actually your enemies? Why do you view your good friends as yourself? Why do you speak of cessation? Why is there no agitation?' However, Purana Kasyapa could not even know what he was thinking in his heart, let alone answer him. He also went to Sanjaya Vairatiputra, and asked the same questions in his heart, and so on.
尼揵陀若提子所，亦復如是，作心中難，彼若提子尚不能知是念，況復能答？
時那利婆力梵志遍至六師，悉不能知如斯之難：「若不能答，我今何為于其法中出家修道？不如還俗受五欲樂，我今家業甚為豐饒，寧在家居，佈施作福。」復作是念：「我當往詣沙門瞿曇所。」作是念已，即往佛所，于其中路，復作是念：「沙門瞿曇年少出家，而富蘭那六師之徒，悉是耆舊宿德之人，尚不能知，況彼沙門瞿曇？既是年少，出家未久，學日又淺，而當能解如斯之義？」作是念時，于其中路，回車欲還，復更思惟：「我昔曾從耆舊宿德老梵志所，聞如是說：『出家之人，年雖幼稚，不應輕蔑。何以故？年雖幼稚，有大神通及大智慧。』」作是念已，即往佛所。至佛所已，恭敬問訊，在一面坐。心中默唸如是四難：「云何於己實是怨家，詐現親相？云何于自善親友所，視之如己？云何說斷？云何無熱惱？」
爾時，世尊知彼梵志心之所念，即說偈言：
「屏處極毀罵， 百千種誹謗， 面前而讚歎， 言是善好人， 實能辨諸事， 詐偽而不實， 智者應當知， 此是怨詐親。 出言詐親善， 所作無利益， 云何于親友， 愛重如己身？ 不應于親友， 伺覓其過失， 親友心願同， 相念常不忘，
【現代漢語翻譯】 現代漢語譯本：尼揵陀若提子（Nigantha Nataputta，耆那教創始人）也是這樣，心中感到困惑。如果連尼揵陀若提子都不能理解這個念頭，更何況能回答呢？ 當時，那利婆力（Nalivabalika）梵志遍訪六師，他們都不能理解這樣的難題：『如果不能回答，我為何要在他們的教法中出家修行呢？不如還俗享受五欲之樂。我現在家業非常豐厚，寧願在家佈施積福。』他又想：『我應該去拜訪沙門瞿曇（Śākyamuni Buddha）。』這樣想著，他就前往佛陀所在之處。在路上，他又想：『沙門瞿曇年紀輕輕就出家了，而富蘭那（Pūraṇa Kāśyapa）等六師都是年長德高望重的人，他們尚且不能理解，更何況沙門瞿曇呢？他年紀輕輕，出家不久，學識又淺，怎麼可能理解這樣的道理呢？』這樣想著，他就在路上調轉車頭想要回去。但他又思索：『我以前曾從年長德高的老梵志那裡聽說：『出家之人，即使年紀幼小，也不應該輕視。為什麼呢？因為年紀幼小，也可能有大神通和大智慧。』這樣想著，他就前往佛陀所在之處。到了佛陀那裡，恭敬地問候，在一旁坐下。心中默唸著這四個難題：『為什麼有人表面上是朋友，實際上是仇敵？為什麼對待真正的親友，要像對待自己一樣？什麼是斷？什麼是沒有熱惱？』 這時，世尊知道這位梵志心中所想，就說了偈語： 『在背後極力譭謗，用千百種方式誹謗，當面卻讚歎，說他是好人，實際上能辨別各種事情，虛偽而不真實，智者應當知道，這是偽裝成朋友的仇敵。說出親善的話語，所做的事情卻沒有利益，為什麼對待親友，要像愛重自己一樣？不應該在親友身上，尋找他們的過失，親友之間心願相同，互相思念常常不忘，'
【English Translation】 English version: Nigantha Nataputta (founder of Jainism) was also like this, feeling confused in his heart. If even Nigantha Nataputta cannot understand this thought, how much less could he answer it? At that time, the Brahmin Nalivabalika visited the six teachers, and none of them could understand such a difficult question: 『If they cannot answer, why should I leave home to practice in their teachings? It would be better to return to lay life and enjoy the pleasures of the five desires. My family's wealth is very abundant now, I would rather stay at home, give alms, and make merit.』 He also thought: 『I should go visit the Śākyamuni Buddha.』 Thinking this, he went to where the Buddha was. On the way, he thought again: 『The Śākyamuni Buddha left home at a young age, while Pūraṇa Kāśyapa and the other six teachers are all old and highly respected people. If they cannot understand, how much less could the Śākyamuni Buddha? He is young, has not been ordained for long, and his learning is shallow, how could he possibly understand such a principle?』 Thinking this, he turned his chariot around on the road, wanting to go back. But then he pondered: 『I once heard from old and highly respected Brahmins: 『Those who have left home, even if they are young, should not be looked down upon. Why? Because even if they are young, they may have great supernatural powers and great wisdom.』 Thinking this, he went to where the Buddha was. Having arrived at the Buddha's place, he respectfully greeted him and sat down to one side. In his heart, he silently pondered these four difficult questions: 『Why do some people appear to be friends but are actually enemies? Why should one treat true friends as oneself? What is cessation? What is without affliction?』 At that time, the World Honored One, knowing what the Brahmin was thinking in his heart, spoke in verse: 『Behind one's back, they slander and defame, using a thousand different ways to slander, but to one's face, they praise and say that one is a good person. In reality, they can discern all matters, they are false and not genuine. The wise should know that this is an enemy disguised as a friend. They speak words of false kindness, but their actions bring no benefit. Why should one treat friends as if they were oneself? One should not seek out the faults of friends. Friends share the same aspirations, and their thoughts of each other are never forgotten.』
如是之親友， 不為他沮壞， 應當恒敬念， 愛重如己身。 何故說于斷？ 斷能生喜樂， 亦能得勝利， 至於寂滅所， 能修于勝果， 丈夫向正道， 以是義故斷。 云何得無熱？ 得於寂靜味， 獲得大智慧， 爾時得無熱， 遠離於諸惡， 入法歡喜味， 是名為無熱。」
爾時，梵志聞是偈已，即整衣服，而白佛言：「唯愿世尊，聽我出家。」於時如來即聽出家，既出家已，精勤修道，得阿羅漢。
（二一三）
須跋陀羅者，如集偈頌中說。
優陟、分匿、俱迦那 須達、長爪、奢羅浮 重床、三諦及闡陀 二不留得、尸卜根 尸卜、那羅婆力迦 須跋陀羅第十五
別譯雜阿含經卷第十一
別譯雜阿含經卷第十二(丹本第六卷十二張后準)
（二一四）
一時，佛在舍衛國祇樹給孤獨園。時有比丘尼名曰曠野，于其晨朝，著衣持缽，入城乞食，食訖洗缽，將欲向彼得眼林中。時魔王波旬作是心念：「瞿曇沙門今在舍衛得眼林中，其弟子曠野比丘尼入城乞食，食訖洗缽，收攝坐具，將欲往詣于彼林間，我當爲其而作擾亂。」爾時，波旬化作摩納，于彼路側，問曠野言：「欲何所詣？」
比丘尼答言：「我今欲詣閑靜之處。」
爾時，摩納聞是語已
【現代漢語翻譯】 現代漢語譯本 這樣的親友，不應被他人破壞，應當常常尊敬思念，愛重他們如同愛重自己。 為什麼說要斷除（煩惱）呢？斷除煩惱能產生喜樂，也能獲得勝利，到達寂滅的境界，能修得殊勝的果報，大丈夫應當走向正道，因為這個緣故要斷除煩惱。 如何才能得到無熱（清涼）呢？得到寂靜的滋味，獲得大智慧，那時就能得到無熱，遠離各種惡行，進入佛法的歡喜滋味，這就叫做無熱。 當時，這位婆羅門聽了這首偈頌后，整理好衣服，對佛說：『唯愿世尊，允許我出家。』當時，如來就允許他出家，出家后，他精勤修道，證得阿羅漢果。 （二一三） 須跋陀羅（Subhadda，人名）這個人，就像在集偈頌中所說的那樣。 優陟（Uccā，人名）、分匿（Phunika，人名）、俱迦那（Kukana，人名）、須達（Sudatta，人名）、長爪（Dīghanakha，人名）、奢羅浮（Sarābhu，人名）、重床（Punabbasu，人名）、三諦（Sacca，人名）以及闡陀（Chanda，人名）、二不留得（Dve-anāgāmi，指兩位不還果的聖者）、尸卜根（Sīvaka，人名）、尸卜（Sīvaka，人名）、那羅婆力迦（Nālabārika，人名）、須跋陀羅（Subhadda，人名）是第十五位。 《別譯雜阿含經》卷第十一 《別譯雜阿含經》卷第十二（丹本第六卷十二張后準） （二一四） 一時，佛陀在舍衛國祇樹給孤獨園。當時，有一位比丘尼名叫曠野，在早晨，穿好衣服，拿著缽，進入城中乞食，吃完飯洗好缽，準備前往得眼林中。當時，魔王波旬心想：『瞿曇沙門現在在舍衛得眼林中，他的弟子曠野比丘尼進入城中乞食，吃完飯洗好缽，收拾好坐具，準備前往那片樹林，我應當去擾亂她。』當時，波旬化作一個年輕人，在路邊問曠野說：『你想要去哪裡？』 比丘尼回答說：『我現在想要去清靜的地方。』 當時，這個年輕人聽了這話后
【English Translation】 English version Such relatives and friends should not be harmed by others, they should always be respected and remembered, and loved as oneself. Why is it said to cut off (afflictions)? Cutting off afflictions can produce joy and happiness, and can also achieve victory, reaching the state of Nirvana, and can cultivate superior results. A great person should walk the right path, and for this reason, afflictions should be cut off. How can one obtain coolness (freedom from heat)? By obtaining the taste of tranquility, and gaining great wisdom, then one can obtain coolness, be far away from all evils, and enter the joyful taste of the Dharma. This is called coolness. At that time, the Brahmin, having heard this verse, adjusted his clothes and said to the Buddha: 'May the World Honored One, allow me to leave home.' At that time, the Tathagata allowed him to leave home. After leaving home, he diligently cultivated the path and attained the state of Arhat. (213) Subhadda (person's name), is as it is said in the collection of verses. Uccā (person's name), Phunika (person's name), Kukana (person's name), Sudatta (person's name), Dīghanakha (person's name), Sarābhu (person's name), Punabbasu (person's name), Sacca (person's name), and Chanda (person's name), Dve-anāgāmi (two non-returners), Sīvaka (person's name), Sīvaka (person's name), Nālabārika (person's name), Subhadda (person's name) is the fifteenth. Miscellaneous Agama Sutra Translated Separately, Scroll 11 Miscellaneous Agama Sutra Translated Separately, Scroll 12 (Based on the Dan version, Volume 6, Sheet 12) (214) At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, there was a Bhikkhuni named Wilderness, who in the morning, put on her robes, took her bowl, and entered the city to beg for food. After eating, she washed her bowl and prepared to go to the Grove of the Gained Eye. At that time, Mara Papiyas thought: 'The Shramana Gautama is now in the Grove of the Gained Eye in Sravasti, and his disciple, the Bhikkhuni Wilderness, has entered the city to beg for food. After eating, she has washed her bowl, packed her sitting mat, and is preparing to go to that grove. I should go and disturb her.' At that time, Papiyas transformed into a young man, and on the side of the road, asked Wilderness, 'Where do you want to go?' The Bhikkhuni replied, 'I now want to go to a quiet place.' At that time, the young man, having heard these words
，即說偈言：
「一切世間中， 無有解脫者， 汝詣空靜處， 將欲何所作？ 汝今年盛美， 不受於五欲， 一旦衰老至， 后莫生憂悔。」
時比丘尼而作是念：「此為是誰？欲惱亂我，甚為欺詐。為是人耶？是非人乎？」作是念已，入定觀察，知是波旬欲來惱亂，即說偈言：
「世間有解脫， 我今自證知， 波旬汝愚鄙， 不解如斯跡。 欲如摽利戟， 陰賊拔刀逐， 汝言受五欲， 欲苦可怖畏。 欲能生憂惱， 欲能生追念， 欲能生百苦， 欲是眾苦本。 斷除一切愛， 滅諸無明闇， 逮證於盡滅， 住于無漏法。」
爾時，波旬而作是念：「曠野比丘尼，善知我心。」懊惱悔恨，慚愧還宮。
（二一五）
一時，佛在舍衛國祇樹給孤獨園。爾時，蘇摩比丘尼著衣持缽，入舍衛城乞食，食訖洗缽，收攝坐具，向得眼林。魔王波旬作是念：「今蘇摩比丘尼，著衣持缽，入城乞食，食訖洗缽，收攝坐具，向得眼林。」爾時，波旬化作婆羅門，在路側立，而作是言：「阿梨耶欲何所至？」
比丘尼答言：「我今欲詣彼寂靜處。」
爾時，波旬即說偈言：
「仙聖之所得， 斯處難階及， 非汝鄙穢智， 獲得如是處。」
時比丘尼作如是念：「此為
【現代漢語翻譯】 現代漢語譯本：
於是，魔說了偈語：
『在整個世間，沒有誰能得到解脫，你前往空寂之處，想要做什麼呢？你現在正值青春年華，不享受五欲（色、聲、香、味、觸），一旦衰老到來，之後莫要產生憂愁和後悔。』
當時，比丘尼心中想：『這是誰？想要擾亂我，真是欺騙。是人嗎？還是非人呢？』這樣想著，她進入禪定觀察，知道是波旬（魔王）想要來擾亂她，於是說了偈語：
『世間有解脫，我現在自己已經證悟，波旬你真是愚蠢鄙陋，不瞭解這樣的境界。慾望如同鋒利的標槍，陰險的賊人拔刀追趕，你說要享受五欲，慾望的痛苦是多麼可怕。慾望能產生憂愁煩惱，慾望能產生追憶思念，慾望能產生百般痛苦，慾望是眾苦的根源。斷除一切愛慾，滅除所有無明的黑暗，證得寂滅的境界，安住于無漏的法。』
當時，波旬心中想：『這曠野的比丘尼，竟然如此瞭解我的心思。』他懊惱悔恨，慚愧地返回了自己的宮殿。
（二一五）
一時，佛陀在舍衛國祇樹給孤獨園。當時，蘇摩比丘尼穿好衣服，拿著缽，進入舍衛城乞食，吃完飯洗好缽，收拾好坐具，前往得眼林。魔王波旬心想：『現在蘇摩比丘尼，穿好衣服，拿著缽，進入城裡乞食，吃完飯洗好缽，收拾好坐具，前往得眼林。』當時，波旬化作婆羅門，站在路邊，說道：『阿梨耶（尊者）想要去哪裡？』
比丘尼回答說：『我現在想要去那寂靜之處。』
當時，波旬說了偈語：
『那是聖賢才能到達的地方，難以攀登，不是你這種卑劣的智慧所能獲得的。』
當時，比丘尼心中想：『這是誰？』 English version:
Then, Mara spoke in verse:
'In all the world, there is no one who is liberated. You go to a quiet, empty place, what do you intend to do? You are now in your prime, not enjoying the five desires (form, sound, smell, taste, touch). Once old age arrives, do not have sorrow and regret later.'
At that time, the bhikkhuni thought: 'Who is this? Trying to disturb me, it is very deceitful. Is it a human? Or a non-human?' Thinking this, she entered into meditative concentration and observed, knowing that it was Mara (the demon king) who wanted to come and disturb her. So she spoke in verse:
'There is liberation in the world, I have now realized it myself. Mara, you are truly foolish and ignorant, not understanding such a state. Desire is like a sharp spear, a treacherous thief chasing with a drawn sword. You say to enjoy the five desires, the suffering of desire is so terrifying. Desire can produce sorrow and distress, desire can produce longing and remembrance, desire can produce a hundred kinds of suffering, desire is the root of all suffering. Cutting off all craving, extinguishing all the darkness of ignorance, attaining the state of extinction, abiding in the undefiled Dharma.'
At that time, Mara thought: 'This bhikkhuni in the wilderness, she truly understands my mind.' He was frustrated and regretful, and shamefully returned to his palace.
(215)
At one time, the Buddha was in Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the bhikkhuni Soma, having put on her robes and taken her bowl, entered Sravasti to beg for alms. After eating, she washed her bowl, gathered her sitting mat, and went towards the Blind Men's Grove. Mara, the demon king, thought: 'Now, the bhikkhuni Soma, having put on her robes and taken her bowl, has entered the city to beg for alms. After eating, she has washed her bowl, gathered her sitting mat, and is going towards the Blind Men's Grove.' At that time, Mara transformed himself into a Brahmin, stood by the side of the road, and said: 'Where does the Arya (venerable one) wish to go?'
The bhikkhuni replied: 'I now wish to go to that quiet place.'
At that time, Mara spoke in verse:
'That is a place attained by sages and saints, difficult to reach, not to be obtained by your base and defiled wisdom.'
At that time, the bhikkhuni thought: 'Who is this?'
【English Translation】 Then, he spoke in verse: 'In all the world, there is no one who is liberated. You go to a quiet, empty place, what do you intend to do? You are now in your prime, not enjoying the five desires. Once old age arrives, do not have sorrow and regret later.' At that time, the bhikkhuni thought: 'Who is this? Trying to disturb me, it is very deceitful. Is it a human? Or a non-human?' Thinking this, she entered into meditative concentration and observed, knowing that it was Mara who wanted to come and disturb her. So she spoke in verse: 'There is liberation in the world, I have now realized it myself. Mara, you are truly foolish and ignorant, not understanding such a state. Desire is like a sharp spear, a treacherous thief chasing with a drawn sword. You say to enjoy the five desires, the suffering of desire is so terrifying. Desire can produce sorrow and distress, desire can produce longing and remembrance, desire can produce a hundred kinds of suffering, desire is the root of all suffering. Cutting off all craving, extinguishing all the darkness of ignorance, attaining the state of extinction, abiding in the undefiled Dharma.' At that time, Mara thought: 'This bhikkhuni in the wilderness, she truly understands my mind.' He was frustrated and regretful, and shamefully returned to his palace. (215) At one time, the Buddha was in Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the bhikkhuni Soma, having put on her robes and taken her bowl, entered Sravasti to beg for alms. After eating, she washed her bowl, gathered her sitting mat, and went towards the Blind Men's Grove. Mara, the demon king, thought: 'Now, the bhikkhuni Soma, having put on her robes and taken her bowl, has entered the city to beg for alms. After eating, she has washed her bowl, gathered her sitting mat, and is going towards the Blind Men's Grove.' At that time, Mara transformed himself into a Brahmin, stood by the side of the road, and said: 'Where does the Arya wish to go?' The bhikkhuni replied: 'I now wish to go to that quiet place.' At that time, Mara spoke in verse: 'That is a place attained by sages and saints, difficult to reach, not to be obtained by your base and defiled wisdom.' At that time, the bhikkhuni thought: 'Who is this?'
是人？是非人乎？而欲惱我。」入定觀察，知是波旬，即說偈言：
「女相無所作， 唯意修禪定， 觀見於上法。 若有男女相， 可說于女人， 於法無所能。 若無男女相， 云何生分別？ 逮證於盡滅， 住于無漏法， 以是故當知， 波旬墮負處。」
爾時，波旬而作是念：「蘇摩比丘尼，善知我心。」憂愁悔恨，慚愧還宮。
（二一六）
一時，佛在舍衛國祇樹給孤獨園。爾時，翅舍憍曇彌比丘尼著衣持缽，入城乞食，食訖洗缽，收攝坐具，至得眼林，坐一樹下，住于天住。爾時，魔王波旬作是心念：「沙門瞿曇在於舍衛國祇樹給孤獨園，有比丘尼名翅舍憍曇彌著衣持缽，入城乞食，食訖洗缽，收攝坐具，至得眼林，坐一樹下，住于天住。」作是念已，化作摩納，欲為擾亂，即說偈言：
「汝今者何為， 懷憂坐樹下， 歔欷而流淚？ 將不喪子乎？ 獨處於林中， 欲求男子耶？」
時比丘尼而作是念：「此為是誰？甚為欺詐。為是人耶？是非人乎？而欲為我作大擾亂。」入定觀察，知是魔王，即說偈言：
「我斷恩愛已， 無慾無子想， 端坐林樹間， 無愁無熱惱。 逮得於滅盡， 安住無漏法。
爾時，波旬而作是念：「翅舍憍曇彌比丘尼，善知我
【現代漢語翻譯】 現代漢語譯本：'是人嗎？還是非人？竟然想來惱亂我。' 蘇摩比丘尼進入禪定觀察，知道是波旬（魔王），就說了偈語： 『女相併非真實存在，只是心意在修習禪定，觀察領悟至上的佛法。如果執著于男女之相，那才可說是女人，對於佛法就無能為力。如果心中沒有男女之相，又如何會產生分別？已經證得滅盡的境界，安住于無漏的清凈法中，因此應當知道，波旬你已經落敗了。』 當時，波旬心想：『蘇摩比丘尼，真是瞭解我的心思。』 他憂愁悔恨，慚愧地回到了自己的宮殿。
一時，佛陀在舍衛國（古印度地名）的祇樹給孤獨園（佛陀常住的精舍）。當時，翅舍憍曇彌（比丘尼的名字）比丘尼穿著僧衣，拿著缽，進入城中乞食。吃完飯，洗凈缽，收拾好坐具，來到得眼林，在一棵樹下坐著，安住在天住（一種禪定狀態）。當時，魔王波旬心想：『沙門瞿曇（佛陀的稱號）在舍衛國祇樹給孤獨園，有一位比丘尼名叫翅舍憍曇彌，她穿著僧衣，拿著缽，進入城中乞食。吃完飯，洗凈缽，收拾好坐具，來到得眼林，在一棵樹下坐著，安住在天住。』 想到這裡，波旬就化作一個年輕人，想要擾亂她，於是說了偈語： 『你現在為何，憂愁地坐在樹下，哭泣流淚？難道是失去了孩子嗎？獨自一人在林中，是想要尋找男子嗎？』 當時，比丘尼心想：『這個人是誰？真是太狡猾了。是人嗎？還是非人？竟然想來擾亂我。』 她進入禪定觀察，知道是魔王，就說了偈語： 『我已經斷絕了恩愛，沒有慾望，也沒有想過要孩子，端坐在林間樹下，沒有憂愁，也沒有煩惱。已經證得滅盡的境界，安住于無漏的清凈法中。』 當時，波旬心想：『翅舍憍曇彌比丘尼，真是瞭解我的心思。』
【English Translation】 English version: 'Is this a human? Or a non-human? Trying to disturb me.' The Bhikkhuni Soma entered into meditation and, knowing it was Mara (the demon), spoke this verse: 'The female form is not real, only the mind practices meditation, observing and understanding the supreme Dharma. If one clings to the form of male or female, then one can be called a woman, and one will be powerless in the Dharma. If there is no form of male or female in the mind, how can there be any discrimination? Having attained the cessation of suffering, abiding in the undefiled Dharma, therefore, know that, Mara, you have been defeated.' At that time, Mara thought: 'The Bhikkhuni Soma truly understands my mind.' He was sorrowful, regretful, and ashamed, and returned to his palace.
At one time, the Buddha was in the Jeta Grove in Sravasti (an ancient Indian city). At that time, the Bhikkhuni Kisa Gotami (name of a Bhikkhuni) put on her robes, took her bowl, and entered the city to beg for alms. After eating, she washed her bowl, gathered her sitting mat, and went to the Andhavana Grove, where she sat under a tree, abiding in the heavenly abode (a state of meditation). At that time, Mara, the demon king, thought: 'The ascetic Gautama (title of the Buddha) is in the Jeta Grove in Sravasti, and there is a Bhikkhuni named Kisa Gotami who has put on her robes, taken her bowl, and entered the city to beg for alms. After eating, she washed her bowl, gathered her sitting mat, and went to the Andhavana Grove, where she sat under a tree, abiding in the heavenly abode.' Having thought this, Mara transformed himself into a young man, intending to disturb her, and spoke this verse: 'Why are you now, sitting under a tree with sorrow, weeping and shedding tears? Have you lost a child? Alone in the forest, are you seeking a man?' At that time, the Bhikkhuni thought: 'Who is this? He is very deceitful. Is he a human? Or a non-human? Trying to greatly disturb me.' She entered into meditation and, knowing it was Mara, spoke this verse: 'I have severed all affection, I have no desires, nor do I think of having children, I sit upright under the trees in the forest, without sorrow or distress. I have attained the cessation of suffering, abiding in the undefiled Dharma.' At that time, Mara thought: 'The Bhikkhuni Kisa Gotami truly understands my mind.'
心。」憂愁悔恨，慚愧還宮。
（二一七）
一時，佛在舍衛國祇樹給孤獨園。爾時蓮華色比丘尼，于其晨朝，著衣持缽，入城乞食，食訖洗缽，收攝坐具，並洗足已，入得眼林，坐一樹下，端坐思惟，住于天住。爾時，魔王而作是念：「沙門瞿曇在舍衛國祇樹給孤獨園，蓮華色比丘尼，著衣持缽，入城乞食，食訖洗缽，收攝坐具，至得眼林中，坐一樹下，住于天住。我當爲其而作擾亂。」作是念已，化為摩納，往至其所，而說偈言：
「娑羅樹下坐， 如華善開敷， 獨一比丘尼， 汝今坐禪耶？ 更無第二伴， 能不畏愚癡？」
爾時，蓮華比丘尼即作是念：「此為是誰？擾亂於我，甚為欺詐。為是人耶？是非人乎？」入定觀察，知是波旬，即說偈言：
「百千奸偽賊， 皆悉令如汝， 不動我一毛， 故獨無所畏。」
爾時，魔王復說偈言：
「我今自隱形， 入汝腹中央， 或入汝眉間， 令汝不得見。」
時比丘尼復以偈答：
「我心得自在， 善修如意定， 斷絕大系縛， 終不怖畏汝。 我已吐諸結， 得拔三垢根， 怖畏根本盡， 故我無所畏。 我今住於此， 都無畏汝心， 汝軍眾盡來， 我亦不怖畏。 逮得於盡滅， 安住無漏法。
爾
【現代漢語翻譯】 現代漢語譯本： 『心』。她憂愁悔恨，感到慚愧，然後回到了宮殿。
（二一七）
一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，蓮華色比丘尼（Utpalavarṇā bhikṣuṇī），在早晨穿好衣服，拿著缽，進入城中乞食。吃完飯，洗凈缽，收拾好坐具，洗完腳后，進入得眼林（Andhavana），坐在一棵樹下，端正地坐著，思維禪定，安住于天住（divya-vihāra）。這時，魔王（Māra）心想：『沙門瞿曇（Śramaṇa Gautama）在舍衛國祇樹給孤獨園，蓮華色比丘尼穿好衣服，拿著缽，進入城中乞食。吃完飯，洗凈缽，收拾好坐具，來到得眼林中，坐在一棵樹下，安住于天住。我應當去擾亂她。』這樣想著，就化作一個摩納（māṇava，青年男子），來到她那裡，並說偈語：
『你坐在娑羅樹（śāla）下， 像花朵一樣美好地綻放， 獨自一人的比丘尼， 你現在是在坐禪嗎？ 沒有第二個伴侶， 難道不害怕愚癡嗎？』
當時，蓮華比丘尼心想：『這是誰？來擾亂我，真是欺詐。是人嗎？還是非人？』她入定觀察，知道是波旬（Pāpīyas），就說偈語：
『即使有成百上千的奸詐之徒， 都像你一樣， 也動搖不了我一根毫毛， 所以我獨自一人也無所畏懼。』
這時，魔王又說偈語：
『我現在隱去身形， 進入你的腹部中央， 或者進入你的眉間， 讓你看不見我。』
當時，比丘尼又用偈語回答：
『我的心已得自在， 善於修習如意定（ṛddhi-samādhi）， 斷絕了巨大的束縛， 終究不會畏懼你。 我已經吐出了所有的結縛， 拔除了三垢（rāga, dveṣa, moha）的根源， 怖畏的根本已經斷盡， 所以我無所畏懼。 我現在安住於此， 完全沒有畏懼你的心， 即使你的軍隊全部到來， 我也不會畏懼。 我已經證得了滅盡（nirodha）， 安住于無漏法（anāsrava-dharma）。』
【English Translation】 English version: 'heart.' She was sorrowful, regretful, and ashamed, and then returned to the palace.
(217)
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Śrāvastī. At that time, the bhikkhuni Utpalavarṇā, in the early morning, put on her robes, took her bowl, and entered the city to beg for food. After eating, she washed her bowl, gathered her sitting mat, and after washing her feet, entered the Andhavana, sat under a tree, sat upright, contemplated meditation, and dwelt in the divine abode (divya-vihāra). At that time, Mara thought: 'The Śramaṇa Gautama is in the Jeta Grove, Anathapindika's Park in Śrāvastī, and the bhikkhuni Utpalavarṇā has put on her robes, taken her bowl, and entered the city to beg for food. After eating, she washed her bowl, gathered her sitting mat, and came to the Andhavana, sat under a tree, and dwelt in the divine abode. I should go and disturb her.' Thinking this, he transformed himself into a māṇava (young man), went to her, and spoke in verse:
'You sit under the śāla tree, Like a flower blooming beautifully, A lone bhikkhuni, Are you meditating now? Without a second companion, Are you not afraid of ignorance?'
At that time, the bhikkhuni Utpalavarṇā thought: 'Who is this? Coming to disturb me, it is truly deceitful. Is it a human? Or a non-human?' She entered into meditation and observed, knowing it was Pāpīyas, and spoke in verse:
'Even if there were hundreds of thousands of deceitful thieves, All like you, They could not move a single hair of mine, Therefore, I am not afraid even alone.'
At this time, Mara again spoke in verse:
'I will now hide my form, Entering the center of your abdomen, Or entering between your eyebrows, So that you cannot see me.'
At that time, the bhikkhuni again replied in verse:
'My mind is free, Skilled in practicing the ṛddhi-samādhi, Having severed the great bonds, I will never fear you. I have already expelled all the fetters, Pulled out the roots of the three defilements (rāga, dveṣa, moha), The root of fear is exhausted, Therefore, I have no fear. I now dwell here, Without any fear of you in my heart, Even if your entire army comes, I will not be afraid. I have attained extinction (nirodha), And dwell in the unconditioned dharma (anāsrava-dharma).'
時，波旬而作是念：「蓮華色比丘尼善解我心。」憂愁悔恨，慚愧還宮。
（二一八）
一時，佛在舍衛國祇樹給孤獨園。爾時，石室比丘尼于其晨朝，著衣持缽，入城乞食，食訖洗缽，收攝坐具，向得眼林。爾時，魔王而作是念：「沙門瞿曇在舍衛國祇樹給孤獨園，中有石室比丘尼，著衣持缽，入城乞食，食訖洗缽，收攝坐具，向得眼林。我當爲其而作擾亂。」作是念已，化為摩納，往至其所，而說偈言：
「眾生是誰造？ 眾生造作誰？ 云何名眾生？ 眾生何所趣？」
時石室比丘尼聞是偈已，而作是念：「此為是誰？甚為欺詐。為是人耶？是非人乎？」入定觀察，知是魔王，以偈答言：
「眾魔生邪見， 謂有眾生想， 假空以聚會， 都無有眾生。 譬如因眾緣， 和合有車用， 陰界入亦爾， 因緣和合有。 業緣故聚會， 業緣故散滅， 斷除一切愛， 滅諸無明闇。 逮得於盡滅， 安住于無漏，
爾時，魔王而作是念：「此比丘尼善知我心。」憂愁悔恨，慚愧還宮。
（二一九）
一時，佛在舍衛國祇樹給孤獨園。時有比丘尼，名曰鼻[口*(利/爾)]，在舍衛國王園精舍，于其晨朝，著衣持缽，入城乞食，食訖洗缽，收攝坐具，向得眼林。於時魔王而
【現代漢語翻譯】 現代漢語譯本：當時，波旬（魔王）心想：『蓮華色比丘尼（一位比丘尼的名字）很瞭解我的心思。』他憂愁悔恨，慚愧地回到了自己的宮殿。
一時，佛陀在舍衛國（古代印度的一個王國）的祇樹給孤獨園（佛陀常住的精舍）中。當時，石室比丘尼（一位比丘尼的名字）在早晨穿好衣服，拿著缽，進入城中乞食。吃完飯，洗好缽，收拾好坐具，前往得眼林（一個地方）。這時，魔王心想：『沙門瞿曇（佛陀的另一個稱呼）在舍衛國祇樹給孤獨園，那裡有一位石室比丘尼，她穿好衣服，拿著缽，進入城中乞食。吃完飯，洗好缽，收拾好坐具，前往得眼林。我應當去擾亂她。』他這樣想著，就化作一個年輕人，來到她那裡，並說偈語：
『眾生是誰創造的？眾生又創造了誰？為什麼稱為眾生？眾生最終會去哪裡？』
當時，石室比丘尼聽到這偈語后，心想：『這是誰？真是欺詐。是人嗎？還是非人？』她入定觀察，知道是魔王，就用偈語回答說：
『眾魔生出邪見，認為有眾生的存在，這只是虛假的聚合，根本沒有眾生。譬如因為各種因緣，和合才有了車的作用，五蘊（色、受、想、行、識）、六界（地、水、火、風、空、識）、十二入（眼、耳、鼻、舌、身、意及其對應的六塵）也是如此，因緣和合而有。因為業的因緣而聚合，也因為業的因緣而散滅。斷除一切愛慾，滅除一切無明的黑暗。達到寂滅的境界，安住于無漏（沒有煩惱）的狀態。』
當時，魔王心想：『這位比丘尼很瞭解我的心思。』他憂愁悔恨，慚愧地回到了自己的宮殿。
一時，佛陀在舍衛國祇樹給孤獨園。當時，有一位比丘尼，名叫鼻[口*(利/爾)]（一位比丘尼的名字），在舍衛國王園精舍。在早晨，她穿好衣服，拿著缽，進入城中乞食。吃完飯，洗好缽，收拾好坐具，前往得眼林。這時，魔王心想：
【English Translation】 English version: Then, Mara (the demon king) thought, 'The bhikkhuni (a female monastic) Lotus-Color understands my mind well.' He was sorrowful, regretful, and ashamed, and returned to his palace.
At one time, the Buddha was in Jeta's Grove, Anathapindika's Park, in Savatthi (an ancient kingdom in India). At that time, the bhikkhuni Stone Chamber, in the early morning, put on her robes, took her bowl, and entered the city to beg for alms. After eating, she washed her bowl, gathered her sitting mat, and went to the Grove of the Giver of Sight. Then, Mara thought, 'The ascetic Gotama (another name for the Buddha) is in Jeta's Grove, Anathapindika's Park, in Savatthi. There is a bhikkhuni named Stone Chamber there. She puts on her robes, takes her bowl, and enters the city to beg for alms. After eating, she washes her bowl, gathers her sitting mat, and goes to the Grove of the Giver of Sight. I should go and disturb her.' Having thought this, he transformed himself into a young man, went to her, and spoke these verses:
'Who created beings? Who do beings create? Why are they called beings? Where do beings ultimately go?'
Then, the bhikkhuni Stone Chamber, having heard these verses, thought, 'Who is this? This is very deceitful. Is it a human? Or is it a non-human?' She entered into meditation and, knowing it was Mara, replied with these verses:
'Demons give rise to wrong views, thinking there are beings. It is just a false aggregation; there are no beings at all. Just as, due to various conditions, there is the function of a chariot when they come together, so it is with the aggregates (form, feeling, perception, mental formations, consciousness), the elements (earth, water, fire, wind, space, consciousness), and the sense bases (eye, ear, nose, tongue, body, mind and their corresponding objects). They exist due to the coming together of conditions. They gather due to the conditions of karma, and they disperse due to the conditions of karma. Having cut off all desires, extinguish all the darkness of ignorance. Having attained the cessation of suffering, abide in the state of being without outflows (free from defilements).'
Then, Mara thought, 'This bhikkhuni understands my mind well.' He was sorrowful, regretful, and ashamed, and returned to his palace.
At one time, the Buddha was in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, there was a bhikkhuni named Nasi[mouth*(li/er)], in the King's Park Monastery in Savatthi. In the early morning, she put on her robes, took her bowl, and entered the city to beg for alms. After eating, she washed her bowl, gathered her sitting mat, and went to the Grove of the Giver of Sight. Then, Mara thought:
作是念：「沙門瞿曇在舍衛國祇樹給孤獨園。有鼻[口*(利/爾)]比丘尼著衣持缽，入城乞食，食訖洗缽，收攝坐具，向得眼林。我當爲其而作擾亂。」作是念已，化為摩納，即于路側，而說偈言：
「誰造於色像？ 色像造作誰？ 色像從何出？ 色像何所趣？」
時比丘尼聞斯偈已，而作是念：「此為是誰？惱亂於我，甚為欺詐。為是人耶？是非人乎？」入定觀察，知是魔王，說偈報言：
「色像非自作， 亦非他所造， 眾緣起而有， 緣離則散滅。 譬如殖種子， 因地而生長， 陰界諸入等， 和合是色像。 因苦故生長， 因苦故散壞， 逮得於盡滅， 安住無漏法，
爾時，波旬而作是念：「此比丘尼善知我心。」憂愁悔恨，慚愧還宮。
（二二〇）
一時，佛在舍衛國祇樹給孤獨園。爾時，毗阇耶比丘尼從王園精舍，著衣持缽，入城乞食，食訖洗缽，收攝坐具，至得眼林，坐一樹下，住于天住。爾時，魔王而作是念：「沙門瞿曇在舍衛國祇樹給孤獨園王園精舍。毗阇耶比丘尼著衣持缽，入城乞食，食訖洗缽，收攝坐具，至得眼林，坐一樹下，住于天住。我當爲其而作擾亂。」作是念已，化為摩納，往詣其所，而說偈言：
「汝今極盛壯， 我年亦復少， 五
【現代漢語翻譯】 現代漢語譯本 她這樣想：『沙門瞿曇（釋迦牟尼佛）在舍衛國祇樹給孤獨園。有鼻[口*(利/爾)]比丘尼（一位比丘尼的名字）穿著僧衣，拿著缽，進城乞食。吃完飯，洗完缽，收拾好坐具，前往得眼林。我應當去擾亂她。』這樣想后，她化身為摩納（年輕的婆羅門），在路邊說偈語： 『是誰創造了色像（物質形態）？色像又是誰創造的？色像從哪裡來？色像又將去向哪裡？』 當時，比丘尼聽到這偈語后，心想：『這是誰？來擾亂我，真是欺詐。是人嗎？還是非人？』她入定觀察，知道是魔王，於是用偈語回答： 『色像不是自己創造的，也不是他人創造的，而是眾緣和合而生。緣分離散，它就消滅。譬如種植種子，因土地而生長。陰（五蘊）、界（十八界）、入（十二入）等，和合而成色像。因苦而生長，也因苦而散壞，最終達到滅盡，安住于無漏法（沒有煩惱的清凈法）。』 當時，波旬（魔王）心想：『這位比丘尼很瞭解我的心思。』他憂愁悔恨，慚愧地回到了自己的宮殿。
（二二〇）
一時，佛在舍衛國祇樹給孤獨園。當時，毗阇耶比丘尼（一位比丘尼的名字）從王園精舍出來，穿著僧衣，拿著缽，進城乞食。吃完飯，洗完缽，收拾好坐具，來到得眼林，坐在一棵樹下，安住于天住（禪定）。當時，魔王這樣想：『沙門瞿曇在舍衛國祇樹給孤獨園王園精舍。毗阇耶比丘尼穿著僧衣，拿著缽，進城乞食。吃完飯，洗完缽，收拾好坐具，來到得眼林，坐在一棵樹下，安住于天住。我應當去擾亂她。』這樣想后，他化身為摩納，來到她面前，說偈語： 『你現在正值盛年，我也很年輕，我們一起享受快樂吧，為什麼要出家呢？』
【English Translation】 English version She thought, 'The Shramana Gautama (Shakyamuni Buddha) is in Jeta Grove, Anathapindika's Park, in Shravasti. There is a Bhikkhuni named Nasika (a bhikkhuni's name) who, having put on her robes and taken her bowl, enters the city for alms. Having eaten, washed her bowl, and put away her sitting cloth, she goes to Andhavana (Blind Men's Grove). I should go and disturb her.' Having thought this, she transformed into a young Brahmin (Manava), and standing by the side of the road, spoke this verse: 'Who creates the form (rupa)? Who is the creator of form? From where does form arise? Where does form go?' Then, the Bhikkhuni, having heard this verse, thought, 'Who is this? Disturbing me, it is truly deceitful. Is it a human? Or a non-human?' She entered into meditation and, knowing it was Mara (the demon king), replied with this verse: 'Form is not self-created, nor is it created by another. It arises from the combination of conditions. When the conditions separate, it ceases. Just as a seed is planted, it grows because of the earth. The skandhas (aggregates), dhatus (elements), and ayatanas (sense bases) combine to form form. It grows because of suffering, and it is destroyed because of suffering. Having attained extinction, one abides in the unconditioned dharma (the pure dharma without defilements).' Then, Mara thought, 'This Bhikkhuni knows my mind well.' He was sorrowful, regretful, and ashamed, and returned to his palace.
(220)
At one time, the Buddha was in Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Bhikkhuni Vijaya (a bhikkhuni's name), having come from the Royal Garden Monastery, put on her robes, took her bowl, and entered the city for alms. Having eaten, washed her bowl, and put away her sitting cloth, she went to Andhavana, sat under a tree, and abided in the heavenly abode (meditation). Then, Mara thought, 'The Shramana Gautama is in the Royal Garden Monastery in Jeta Grove, Anathapindika's Park, in Shravasti. The Bhikkhuni Vijaya, having put on her robes and taken her bowl, enters the city for alms. Having eaten, washed her bowl, and put away her sitting cloth, she goes to Andhavana, sits under a tree, and abides in the heavenly abode. I should go and disturb her.' Having thought this, he transformed into a young Brahmin, went to her, and spoke this verse: 'You are now in your prime, and I am also young. Let us enjoy pleasures together. Why have you renounced the world?'
欲共歡娛， 放意而受樂， 何以獨坐此， 而不與我俱？」
時比丘尼聞是偈已，而作是念：「此為是誰？來惱於我，甚為欺詐。為是人耶？是非人乎？」入定觀察，知是魔王，說偈報言：
「作樂縱歌舞， 及餘五欲樂， 盡回用與汝， 非我之所宜。 人間一切樂， 並及天五欲， 盡回用與汝， 都非我所宜。 我斷一切愛， 滅諸無明闇，
（二二一）
一時，佛在舍衛國祇樹給孤獨園。爾時，有一比丘尼，名曰折羅，于其晨朝，著衣持缽，入城乞食，食訖洗缽，收攝坐具，入得眼林，在一樹下，正身端坐，入于天住。爾時，魔王作是念言：「沙門瞿曇在舍衛國祇樹給孤獨園，中有一比丘尼，名曰折羅，于其晨朝，著衣持缽，入城乞食，食已洗缽，收攝坐具，入得眼林中，在一樹下坐，入于天住。我今當往而作擾亂。」爾時，魔王作是念已，化摩納形，往至其所，而語之言：「阿利耶欲生何處？」
比丘尼言：「如我今者，都無生處。」
爾時，摩納即說偈言：
「有生必得樂， 生必受五欲， 汝受誰教敕， 言不用復生？」
折羅比丘尼說偈報言：
「生者必有死， 眾苦所纏縛， 一切苦應斷， 是以不求生。 具眼牟尼尊， 說斯真諦法， 苦因
【現代漢語翻譯】 現代漢語譯本 『你想要一同歡快享樂，放縱心意去感受快樂，為何獨自坐在這裡，不與我一同呢？』
當時，比丘尼聽到這首偈語后，心中思忖：『這是誰？來擾亂我，真是欺騙。是人嗎？還是非人呢？』她入定觀察，知道是魔王，便用偈語回答說：
『作樂縱情歌舞，以及其他五種慾望的快樂，全部都給你，不適合我。人間的一切快樂，以及天上的五種慾望，全部都給你，都不適合我。 我已斷除一切愛慾，滅除了所有無明的黑暗，'
（二二一）
一時，佛陀在舍衛國祇樹給孤獨園。當時，有一位比丘尼，名叫折羅（Cala），在清晨穿好衣服，拿著缽，進入城中乞食。吃完飯後，洗凈缽，收拾好坐具，進入得眼林，在一棵樹下，端正身體坐著，進入禪定狀態。當時，魔王心想：『沙門瞿曇在舍衛國祇樹給孤獨園，那裡有一位比丘尼，名叫折羅，在清晨穿好衣服，拿著缽，進入城中乞食。吃完飯後，洗凈缽，收拾好坐具，進入得眼林中，在一棵樹下坐著，進入禪定狀態。我現在應當前去擾亂她。』當時，魔王這樣想后，就化作摩納（Manava，年輕婆羅門）的形象，來到她面前，對她說：『阿利耶（Arya，聖者）想要往生何處？』
比丘尼說：『像我這樣，已經沒有任何往生之處了。』
當時，摩納就說偈語道：
『有生必定能得到快樂，有生必定能享受五欲，你受誰的教導，說不用再往生？』
折羅比丘尼用偈語回答說：
『有生必定有死，被眾多的痛苦所纏縛，一切痛苦都應當斷除，因此我不求往生。 具眼的牟尼尊（Muni，佛陀）說了這真實的法，痛苦的根源』
【English Translation】 English version 'You wish to enjoy pleasures together, indulging your desires and experiencing joy. Why do you sit here alone, not joining me?'
At that time, the Bhikkhuni, having heard this verse, thought to herself: 'Who is this? Coming to disturb me, it is truly deceitful. Is it a human? Or a non-human?' Entering into meditation, she knew it was Mara (demon king), and replied with a verse:
'To make merry with singing and dancing, and other pleasures of the five senses, all of that is for you, it is not suitable for me. All the pleasures of the human world, and the five desires of the heavens, all of that is for you, none of it is suitable for me. I have cut off all desires, extinguished all the darkness of ignorance,'
(221)
At one time, the Buddha was in Jeta Grove, Anathapindika's Park, in Savatthi. At that time, there was a Bhikkhuni named Cala, who in the early morning, having put on her robes and taken her bowl, entered the city to beg for alms. Having eaten, she washed her bowl, gathered her sitting mat, and entered the Andhavana (Blind Men's Grove), sitting under a tree, upright, and entered into heavenly abiding. At that time, Mara thought: 'The Samana Gotama is in Jeta Grove, Anathapindika's Park, in Savatthi, and there is a Bhikkhuni named Cala, who in the early morning, having put on her robes and taken her bowl, entered the city to beg for alms. Having eaten, she washed her bowl, gathered her sitting mat, and entered the Andhavana, sitting under a tree, and entered into heavenly abiding. I should now go and disturb her.' At that time, Mara, having thought this, transformed himself into the form of a Manava (young Brahmin), and went to her, saying: 'Arya (noble one), where do you wish to be reborn?'
The Bhikkhuni said: 'As for me, there is no place of rebirth at all.'
At that time, the Manava spoke a verse:
'Being born, one will surely obtain pleasure, being born, one will surely enjoy the five desires. By whose instruction do you say that you do not need to be reborn?'
The Bhikkhuni Cala replied with a verse:
'Being born, there is surely death, bound by many sufferings. All suffering should be cut off, therefore I do not seek rebirth. The Muni (sage), with eyes, has spoken this true Dharma, the cause of suffering'
生於苦， 皆應舍離之。 修聖八正道， 安隱趣涅槃， 世尊教導我， 我樂是教法。 我證知彼法， 是故不樂生，
（二二二）
一時，佛在舍衛國祇樹給孤獨園。爾時優波折羅比丘尼，住王園精舍，于其晨朝，著衣持缽，入舍衛城乞食，乞食已，洗缽洗足，攝持坐具，詣得眼林，在一樹下，正身端坐，入于天住。爾時，魔王作是念言：「今瞿曇沙門在舍衛國祇樹給孤獨園。王園精舍有比丘尼，名曰優波折羅，于其晨朝，著衣持缽，入舍衛城乞食，食訖洗足，收攝坐具，詣得眼林，在一樹下，正身端坐，入于天住。我今當往而作壞亂。」作是念已，化作摩納，即往其所，問比丘尼言：「阿利耶欲何處受身？」
比丘尼答曰：「我都無受身處。」
「忉利及炎摩， 兜率與化樂， 他化自在天， 是處極快樂， 汝應愿樂彼， 受于勝妙事。」
優波折羅比丘尼復說偈言：
他化自在天， 諸處雖受樂， 不離於我見， 必為魔所縛， 世間皆動搖， 彼亦歸遷謝。 無有諸凡夫， 離魔之境界， 世間皆熾然， 世間皆煙出， 離於動搖者， 我樂如此處，
爾時，魔王而作此念：「此比丘尼善知我心。」憂愁悔恨，慚愧還宮。
（二二三）
一時，佛
【現代漢語翻譯】 現代漢語譯本 生於苦，都應當捨棄它。 修習神聖的八正道，安穩地趨向涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴的狀態）， 世尊（釋迦牟尼佛的尊稱）教導我，我樂於接受這樣的教法。 我證悟了那樣的法，所以不再貪戀生死。
（二二二）
一時，佛陀在舍衛國（Savatthi，古印度城市）的祇樹給孤獨園（Jetavana Anathapindika，佛陀常住的精舍）。當時，優波折羅（Uppalavanna，一位著名的比丘尼）比丘尼住在王園精舍，在早晨，穿好衣服，拿著缽，進入舍衛城乞食。乞食完畢，洗凈缽和腳，收拾好坐具，前往得眼林，在一棵樹下，端正身體坐著，進入禪定狀態。這時，魔王（Mara，佛教中阻礙修行和解脫的惡魔）心想：『現在喬達摩（Gotama，釋迦牟尼的姓）沙門（Samana，指修行者）在舍衛國祇樹給孤獨園。王園精舍有一位比丘尼，名叫優波折羅，在早晨，穿好衣服，拿著缽，進入舍衛城乞食，吃完飯洗凈腳，收拾好坐具，前往得眼林，在一棵樹下，端正身體坐著，進入禪定狀態。我今天應當去擾亂她。』這樣想著，就化作一個年輕人，來到她那裡，問比丘尼說：『阿利耶（Arya，對聖者的尊稱）你想要在何處受生？』
比丘尼回答說：『我都沒有想要受生的地方。』
『忉利天（Tavatimsa，欲界六天之一），以及炎摩天（Yama，欲界六天之一），兜率天（Tusita，欲界六天之一）和化樂天（Nimmanarati，欲界六天之一）， 他化自在天（Paranimmita Vasavatti，欲界六天之一），這些地方都極其快樂， 你應該希望在那裡受生，享受殊勝美妙的事物。』
優波折羅比丘尼又說偈語：
『他化自在天，雖然在各處享受快樂， 但沒有脫離我見（Atta-ditthi，認為有「我」存在的錯誤見解），必定會被魔所束縛。 世間的一切都在動搖，那些地方也終將衰敗。 沒有哪個凡夫，能夠脫離魔的境界。 世間的一切都在燃燒，世間的一切都在冒煙， 遠離動搖的地方，我喜歡這樣的境界。』
這時，魔王心想：『這位比丘尼很瞭解我的心思。』感到憂愁悔恨，慚愧地回到了自己的宮殿。
（二二三）
一時，佛陀
【English Translation】 English version Born into suffering, all should be relinquished. Cultivating the Noble Eightfold Path, peacefully leading to Nirvana (the ultimate state of liberation from the cycle of birth and death). The Blessed One (a title for the Buddha) has taught me, and I delight in this teaching. I have realized that Dharma (the teachings of the Buddha), therefore I do not desire rebirth.
(222)
At one time, the Buddha was in Savatthi (an ancient Indian city) at Jetavana Anathapindika (a monastery where the Buddha often stayed). At that time, the bhikkhuni (a female monastic) Uppalavanna (a well-known bhikkhuni) was residing in the King's Park Monastery. In the morning, having put on her robes and taken her bowl, she entered Savatthi to beg for alms. Having finished her alms round, she washed her bowl and feet, gathered her sitting mat, and went to Andhavana (a forest), where she sat down under a tree, with her body upright, and entered into a state of meditative absorption. Then, Mara (the demon who obstructs spiritual practice) thought: 'Now the Samana (a religious ascetic) Gotama (the Buddha's family name) is in Savatthi at Jetavana Anathapindika. In the King's Park Monastery, there is a bhikkhuni named Uppalavanna, who in the morning, having put on her robes and taken her bowl, enters Savatthi to beg for alms. Having finished her meal, she washes her feet, gathers her sitting mat, and goes to Andhavana, where she sits down under a tree, with her body upright, and enters into a state of meditative absorption. I should go and disturb her.' Having thought this, he transformed himself into a young man and went to her, asking the bhikkhuni: 'Arya (a term of respect for a noble one), where do you wish to be reborn?'
The bhikkhuni replied: 'I have no desire to be reborn anywhere.'
'In Tavatimsa (one of the six heavens of the desire realm), and Yama (one of the six heavens of the desire realm), Tusita (one of the six heavens of the desire realm) and Nimmanarati (one of the six heavens of the desire realm), Paranimmita Vasavatti (one of the six heavens of the desire realm), these places are extremely joyful, You should wish to be reborn there, to enjoy the most excellent and wonderful things.'
The bhikkhuni Uppalavanna then spoke these verses:
'In Paranimmita Vasavatti, although one enjoys pleasure in various places, Yet not free from the view of self (Atta-ditthi, the false belief in a permanent self), one is surely bound by Mara. All in the world is in flux, and those places will also decay. There is no ordinary person who can escape the realm of Mara. All in the world is ablaze, all in the world is smoking, Away from the places of flux, I delight in such a state.'
Then, Mara thought: 'This bhikkhuni knows my mind well.' Feeling sorrow and regret, he returned to his palace in shame.
(223)
At one time, the Buddha
在舍衛國祇樹給孤獨園。爾時，王園精舍有一比丘尼，名曰動頭，于其晨朝，著衣持缽，入城乞食，乞食已，洗缽洗足，攝持坐具，詣得眼林，在一樹下，正身端坐，入于天住。爾時，魔王作是念言：「瞿曇沙門在舍衛城祇樹給孤獨園。有一比丘尼，名曰動頭，于其晨朝，著衣持缽，入舍衛城乞食，乞食已，洗缽洗足，收攝坐具，入得眼林中，在一樹下，正身端坐，入于天住。我今欲往而壞亂之。」作是念已，化作摩納，往詣其所，語比丘尼言「九十六種道，汝樂何道？」
比丘尼答言：「此道我都不樂。」
「受誰教剃髮， 自號比丘尼？ 不欲樂外道， 汝為甚愚癡。」
動頭比丘尼復說偈言：
「此外諸異道， 悉為邪見縛， 種種諸見縛， 終竟墮魔網。 釋種大世尊， 無比之丈夫， 一切種中勝， 降魔坐道場， 悉過一切上， 諸事皆解脫， 能調盡有邊。 彼佛教於我， 是我之世尊， 我樂彼教法。 我今知彼已， 盡除諸結漏，
曠野素彌 蘇瞿曇 蓮華石室
及毗羅 毗阇折羅 憂波折羅 第十名動頭(此下丹本第七卷)
（二二四）
◎如是我聞：
一時，佛在薩婆國竭阇池岸。爾時，世尊月十五日，在僧前坐說戒。當於是夜，月初出
【現代漢語翻譯】 現代漢語譯本：在舍衛國祇樹給孤獨園（Jetavana Anathapindika Garden）。當時，王園精舍有一位比丘尼，名叫動頭（Dongtou），在早晨穿好衣服，拿著缽，進入城裡乞食。乞食完畢后，她洗凈缽和腳，收拾好坐具，前往得眼林，在一棵樹下，端正身體坐著，進入禪定。那時，魔王（Mara）心想：『沙門瞿曇（Gautama）在舍衛城祇樹給孤獨園。有一位比丘尼，名叫動頭，在早晨穿好衣服，拿著缽，進入舍衛城乞食。乞食完畢后，她洗凈缽和腳，收拾好坐具，進入得眼林中，在一棵樹下，端正身體坐著，進入禪定。我現在想去破壞她的修行。』 這樣想著，魔王就化作一個摩納（Manava，年輕婆羅門），來到比丘尼那裡，對她說：『九十六種外道，你喜歡哪一種？』 比丘尼回答說：『這些道我都不喜歡。』 魔王說：『是誰教你剃髮，自稱比丘尼？你不喜歡外道，真是太愚癡了。』 動頭比丘尼又說偈語：『其他所有外道，都被邪見束縛，被各種見解束縛，最終都會落入魔網。釋迦族的大世尊（Sakyamuni），無與倫比的丈夫，在一切眾生中最為殊勝，降伏魔軍，坐在菩提樹下，超越一切，諸事都已解脫，能調伏一切有情。他教導了我，他是我的世尊，我喜歡他的教法。我現在已經瞭解了他，徹底除去了所有的煩惱。』 曠野素彌（Kuangye Sumi），蘇瞿曇（Suqutan），蓮華石室（Lianhua Shishi），以及毗羅（Pilu），毗阇折羅（Pizhe Zheluo），憂波折羅（Youbo Zheluo），第十位名叫動頭（Dongtou）。（以下丹本第七卷） 如是我聞：一時，佛在薩婆國竭阇池岸。當時，世尊在月十五日，在僧眾前坐著說戒。就在這天晚上，月亮剛剛升起。
【English Translation】 English version: At Savatthi (Sravasti), in the Jeta Grove, Anathapindika's monastery. At that time, there was a bhikkhuni (Buddhist nun) named Dongtou (Moving Head) in the Royal Garden Monastery. In the morning, she dressed, took her bowl, and entered the city for alms. After collecting alms, she washed her bowl and feet, gathered her sitting mat, and went to the Blind Man's Grove. There, under a tree, she sat upright, entering into meditative absorption. Then, Mara (the Evil One) thought: 'The ascetic Gautama (Gotama) is in Savatthi, in the Jeta Grove, Anathapindika's monastery. There is a bhikkhuni named Dongtou who, in the morning, dresses, takes her bowl, and enters Savatthi for alms. After collecting alms, she washes her bowl and feet, gathers her sitting mat, and goes to the Blind Man's Grove. There, under a tree, she sits upright, entering into meditative absorption. I will go and disrupt her.' Having thought this, Mara transformed himself into a Manava (a young Brahmin) and went to the bhikkhuni, saying, 'Of the ninety-six paths, which do you prefer?' The bhikkhuni replied, 'I do not prefer any of these paths.' Mara said, 'Who taught you to shave your head and call yourself a bhikkhuni? You do not like the external paths; you are very foolish.' The bhikkhuni Dongtou then spoke in verse: 'All other external paths are bound by wrong views, bound by various views, and ultimately fall into Mara's net. The great Sakyamuni (Sage of the Sakya clan), the incomparable man, the best among all beings, who defeated Mara and sat at the Bodhi tree, has surpassed all, is liberated in all things, and can tame all beings. He taught me, he is my Lord, and I delight in his teachings. Now that I know him, I have completely removed all defilements.' Kuangye Sumi (Wilderness Sumi), Suqutan (Suqutan), Lianhua Shishi (Lotus Stone Chamber), and Pilu (Pilu), Pizhe Zheluo (Pizhe Zheluo), Youbo Zheluo (Youbo Zheluo), the tenth is named Dongtou (Moving Head). (Below is the seventh volume of the Dan edition) Thus have I heard: At one time, the Buddha was on the bank of the Khedja Pond in the country of Savatthi. At that time, on the fifteenth day of the month, the World Honored One was sitting before the Sangha (Buddhist monastic community) reciting the precepts. On that night, the moon had just risen.
時，婆耆奢在彼眾中，作是念言：「我今欲以月為喻，讚歎于佛。」作是念已，從座而起，合掌向佛言：「世尊！我今欲有所說，唯愿善逝垂哀聽許。」
佛告婆耆奢：「聽汝所說。」
尊者婆耆奢即說偈言：
「猶如盛滿月， 無雲處空中， 光明照世界， 一切皆樂見。 釋迦牟尼尊， 世間大導師， 端嚴甚殊特， 名聞悉充滿。 月出白蓮榮， 日現紅蓮敷， 從佛受化者， 譬如華敷榮， 開彼宿善根， 悉令見道跡。」
時婆耆奢說此偈已，歡喜踴躍，還於所止。
（二二五）
一時，佛在舍衛國祇樹給孤獨園。爾時，世尊與無央數大眾圍繞而為說法。爾時，尊者憍陳如適從余處來詣佛所，頂禮佛足，在一面坐。時尊者婆耆奢亦在會中，作是念言：「我今欲在佛前以偈贊憍陳如。」作是念已，從坐而起，白佛言：「世尊！唯愿聽我少有所贊。」
佛告婆耆奢：「隨汝所說。」
「上座比丘憍陳如， 安處實語住利樂， 常樂空閑寂靜處， 聲聞所求佛教法， 悉皆逮得不放逸， 有大威德具三明， 知心差別諸善根， 如來長子憍陳如， 歸命稽首禮世尊。」
（二二六）
一時，佛在舍衛國祇樹給孤獨園。爾時，尊者舍利弗在講堂中，為眾說法，
【現代漢語翻譯】 現代漢語譯本：當時，婆耆奢（Bhagisha，佛陀弟子名）在那大眾中，心中想道：『我現在想用月亮來比喻，讚歎佛陀。』這樣想后，便從座位上站起來，合掌向佛陀說道：『世尊！我現在想說些話，希望善逝（Sugata，佛陀的稱號）慈悲允許。』 佛陀告訴婆耆奢：『允許你說。』 尊者婆耆奢隨即說了偈頌： 『猶如盛滿的月亮，在無雲的空中，光明照耀世界，一切眾生都樂於見到。釋迦牟尼（Shakyamuni，佛陀的姓）尊者，是世間偉大的導師，儀容端莊殊勝特別，名聲傳遍一切地方。月亮出現時白蓮盛開，太陽出現時紅蓮綻放，從佛陀那裡接受教化的人，就像花朵盛開一樣，開啟他們宿世的善根，使他們都能見到修行的道路。』 當時，婆耆奢說完這偈頌后，歡喜踴躍，回到自己住的地方。
現代漢語譯本：一時，佛陀在舍衛國（Shravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，世尊被無數的大眾圍繞著，為他們說法。當時，尊者憍陳如（Ajnatakaundinya，佛陀最早的五位弟子之一）剛從其他地方來到佛陀那裡，頂禮佛足，在一旁坐下。當時，尊者婆耆奢也在會中，心中想道：『我現在想在佛陀面前用偈頌讚嘆憍陳如。』這樣想后，便從座位上站起來，對佛陀說：『世尊！希望您允許我稍微讚歎一下。』 佛陀告訴婆耆奢：『隨你說吧。』 『上座比丘憍陳如，安住于真實之語，住于利益和快樂之中，常常喜歡空閑寂靜的地方，聲聞（Shravaka，佛陀的弟子）所追求的佛教教法，都已獲得而不放逸，具有大威德，具足三明（Trividya，宿命明、天眼明、漏盡明），知道眾生心意的差別和各種善根，如來（Tathagata，佛陀的稱號）的長子憍陳如，我歸命稽首禮敬世尊。』
現代漢語譯本：一時，佛陀在舍衛國（Shravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，尊者舍利弗（Sariputra，佛陀的十大弟子之一）在講堂中，為大眾說法。
【English Translation】 English version: At that time, Bhagisha (a disciple of the Buddha), in that assembly, thought to himself: 'I now wish to use the moon as a metaphor to praise the Buddha.' Having thought this, he rose from his seat, put his palms together towards the Buddha, and said: 'World Honored One! I now wish to say something, may the Sugata (an epithet of the Buddha) kindly permit me.' The Buddha said to Bhagisha: 'You are permitted to speak.' Venerable Bhagisha then spoke the following verses: 'Like a full moon, in the cloudless sky, its light illuminates the world, and all beings are delighted to see it. Shakyamuni (the Buddha's family name), the World Honored One, is the great teacher of the world, his appearance is dignified and exceptionally special, his fame fills all places. When the moon appears, white lotuses bloom, when the sun appears, red lotuses unfold, those who receive teachings from the Buddha, are like flowers blooming, opening their good roots from past lives, enabling them to see the path of practice.' At that time, after Bhagisha spoke these verses, he was filled with joy and returned to his dwelling place.
English version: At one time, the Buddha was in Shravasti at the Jetavana Anathapindika-arama. At that time, the World Honored One was surrounded by countless multitudes, teaching them the Dharma. At that time, Venerable Ajnatakaundinya (one of the first five disciples of the Buddha) had just come from another place to the Buddha, bowed at his feet, and sat to one side. At that time, Venerable Bhagisha was also in the assembly, and thought to himself: 'I now wish to praise Ajnatakaundinya with verses in front of the Buddha.' Having thought this, he rose from his seat and said to the Buddha: 'World Honored One! May you allow me to praise him a little.' The Buddha said to Bhagisha: 'Speak as you wish.' 'The senior monk Ajnatakaundinya, dwells in truth, dwells in benefit and happiness, always enjoys quiet and secluded places, the Buddhist teachings sought by the Shravakas (disciples of the Buddha), he has attained them all without negligence, he possesses great power and virtue, is complete with the three knowledges (Trividya: knowledge of past lives, divine eye, and the extinction of outflows), knows the differences in beings' minds and various good roots, Ajnatakaundinya, the eldest son of the Tathagata (an epithet of the Buddha), I take refuge and bow in reverence to the World Honored One.'
English version: At one time, the Buddha was in Shravasti at the Jetavana Anathapindika-arama. At that time, Venerable Sariputra (one of the ten great disciples of the Buddha) was in the lecture hall, teaching the Dharma to the assembly.
言音滿足，能使聽者心意喜樂，言辭正直，聞者開解，心無所為，所說辯了，諸比丘眾，至心聽受，聽者悅豫，尊重恭敬，至心憶念，等同歡喜，聽受其法。
爾時，尊者婆耆奢在於會中，心作是念：「我欲以偈贊舍利弗。」作是念已，即正衣服，從坐而起，合掌白舍利弗言：「唯愿尊者聽我所說。」
爾時，尊者告婆耆言：「若有所說，恣聽汝意。」
即說偈言：
「善哉舍利弗！ 明知道非道， 為諸比丘僧， 略廣而宣說。 此優波室駛， 出於微妙音， 聞者皆悅豫， 出聲和雅妙， 可樂甚可愛， 大眾聽無厭。」
（二二七）
一時，佛在王舍城住龍山側，與大比丘眾五百人俱，皆是阿羅漢，諸漏已盡，所作已辦，舍于重擔，盡諸有結，心得解脫。爾時，尊者目連觀察時坐五百比丘，皆離愛慾。爾時，世尊在眾僧前，敷座而坐。當於爾時，月半說戒。時尊者婆耆奢亦在眾中，而作是念：「我今在於佛僧之前，欲有贊說。」即從坐起，整其衣服，合掌向佛，而作是言：「唯愿世尊，聽我所說。」
佛言：「婆耆奢！隨汝所說。」
爾時，尊者婆耆奢即說偈言：
「無上之商主， 在於龍山側， 智慧能撫慰， 五百比丘僧。 目連神足者， 觀察五百心， 知此諸
【現代漢語翻譯】 現代漢語譯本 言語的聲音令人滿足，能使聽者內心感到喜悅，言辭正直，聽聞者能開悟理解，心中沒有任何執著，所說的話語清晰明瞭，各位比丘眾，專心致志地聽受，聽者感到喜悅，尊重恭敬，專心憶念，如同歡喜一樣，聽受佛法。 當時，尊者婆耆奢在集會中，心中這樣想：『我想要用偈頌讚美舍利弗。』這樣想過後，他整理好衣服，從座位上站起來，合掌對舍利弗說：『唯愿尊者聽我說。』 當時，尊者告訴婆耆奢說：『如果有什麼要說的，就隨你的意思說吧。』 於是，他說了偈頌： 『善哉，舍利弗（Sariputra）！你明瞭知道什麼是道，什麼不是道，為各位比丘僧，簡略或詳細地宣說。這位優波室駛（Upasiva），發出微妙的聲音，聽聞者都感到喜悅，發出的聲音和諧美妙，令人喜愛，大眾聽了都不會厭倦。』
一時，佛陀在王舍城（Rajagrha）的龍山旁居住，與五百位大比丘眾在一起，他們都是阿羅漢（Arhat），各種煩惱都已斷盡，該做的都已完成，捨棄了重擔，斷盡了各種束縛，心已得到解脫。當時，尊者目連（Maudgalyayana）觀察當時在座的五百位比丘，都已遠離愛慾。當時，世尊在僧眾前，鋪設座位坐下。正當那時，是月半說戒的日子。當時，尊者婆耆奢也在眾中，心中這樣想：『我現在在佛陀和僧眾面前，想要有所贊說。』於是，他從座位上站起來，整理好衣服，合掌向佛陀，這樣說道：『唯愿世尊，聽我說。』 佛陀說：『婆耆奢（Vagisa）！隨你說吧。』 當時，尊者婆耆奢就說了偈頌： 『無上的商主（指佛陀），在龍山旁，智慧能夠撫慰，五百位比丘僧。目連（Maudgalyayana）有神通，觀察五百位比丘的心，知道這些
【English Translation】 English version The sound of speech is satisfying, able to make the listeners' hearts joyful. The words are upright, and those who hear them gain understanding and enlightenment. Their minds are without attachment, and what is spoken is clear and distinct. All you Bhikkhus (monks), listen attentively and receive it. Those who listen feel joy, respect, and reverence. They remember it wholeheartedly, with the same joy, and receive the Dharma. At that time, the Venerable Vagisa was in the assembly, and he thought to himself: 'I wish to praise Sariputra (舍利弗) with verses.' Having thought this, he adjusted his robes, rose from his seat, and with palms joined, said to Sariputra: 'Venerable One, I beseech you to listen to what I have to say.' At that time, the Venerable One said to Vagisa: 'If there is anything to say, speak as you wish.' Then, he spoke the verses: 'Well done, Sariputra! You clearly know what is the path and what is not the path. For all the Bhikkhu Sangha (monk community), you explain it briefly or in detail. This Upasiva (優波室駛), emits a subtle sound. Those who hear it are all delighted. The sound is harmonious and wonderful, lovely and very pleasing. The assembly listens without weariness.'
At one time, the Buddha was dwelling near Mount Gijjhakuta (龍山) in Rajagrha (王舍城), together with a large assembly of five hundred Bhikkhus, all of whom were Arhats (阿羅漢), their outflows were exhausted, what needed to be done was done, they had laid down their burdens, all fetters were broken, and their minds were liberated. At that time, the Venerable Maudgalyayana (目連) observed the five hundred Bhikkhus present, all of whom were free from desire. At that time, the World Honored One sat down on a seat prepared in front of the Sangha. It was the time of the half-month recitation of the precepts. At that time, the Venerable Vagisa was also in the assembly, and he thought to himself: 'Now, in front of the Buddha and the Sangha, I wish to offer praise.' Then, he rose from his seat, adjusted his robes, and with palms joined, addressed the Buddha, saying: 'World Honored One, I beseech you to listen to what I have to say.' The Buddha said: 'Vagisa! Speak as you wish.' Then, the Venerable Vagisa spoke the verses: 'The supreme merchant (referring to the Buddha), is by Mount Gijjhakuta, his wisdom is able to comfort the five hundred Bhikkhus. Maudgalyayana, with his spiritual powers, observes the minds of the five hundred Bhikkhus, knowing that these
比丘， 咸斷欲結使。 一切皆具足， 牟尼大聖尊， 能度于苦岸， 世間最後身。 我今歸命禮， 瞿曇之大師。」
（二二八）
一時，佛在王舍城迦蘭陀竹林，夏坐安居。爾時，世尊與大比丘眾五百人俱，皆是阿羅漢，諸漏已盡，所作已辦，舍于重擔，盡諸有結，正智心得解脫，唯除一人，如來記彼現身盡漏。於七月十五日，自恣時到，佛于僧前，敷座而坐。爾時，世尊告諸比丘：「汝等當知我是婆羅門，于般涅槃，受最後身，無上良醫，拔于毒箭。汝等皆是我子，悉從於我心口而生，是我法子，從法化生，我今欲自恣，我身口意無過失不？」
爾時，尊者舍利弗在眾中坐，從坐而起，整其衣服，合掌向佛白言：「世尊！如佛所說：『我是婆羅門，于般涅槃，受最後身，無上良醫，拔于毒箭。汝等皆是我子，悉從於我心口而生，是我法子，從法化生。』我等不見如來身口有少過失。何以故？世尊能使不調者調，不寂滅者，使得寂滅。苦惱之者，能使安隱。未入涅槃者，使得涅槃。如來是知道者，是示道者，是說道者，是導道者，將來弟子相續不絕。世尊教法，次第修道，恒相教習，隨順正法，常應擁護，親愛善法。我等不見世尊若身口意有少過失。」
舍利弗言：「世尊自恣，說我若身口
【現代漢語翻譯】 現代漢語譯本： 比丘們，都已斷除了對慾望的束縛。 一切功德都已圓滿具足，牟尼（釋迦牟尼的尊稱，意為聖者）大聖尊， 能夠度過苦難的彼岸，是世間最後一次受生。 我今歸依禮敬，瞿曇（釋迦牟尼的姓）的大導師。 一時，佛陀在王舍城（古印度城市名）的迦蘭陀竹林（竹林精舍）中，進行夏季安居。當時，世尊與五百位大比丘在一起，他們都是阿羅漢（已證得解脫的聖者），諸煩惱已盡，該做的都已完成，捨棄了重擔，斷盡了所有束縛，以正智心得解脫，只有一人除外，如來預記他將在今生證得煩惱的斷盡。在七月十五日，自恣（僧團在安居結束時舉行的儀式）的時候到了，佛陀在僧眾面前，鋪設座位坐下。這時，世尊告訴眾比丘：『你們應當知道我是婆羅門（古印度社會最高階層，這裡指佛陀的聖潔），將要般涅槃（佛陀的最終寂滅），受最後一次的身體，是無上的良醫，能夠拔除毒箭（指煩惱）。你們都是我的孩子，都從我的心口而生，是我的法子，從法而化生，我現在想要自恣，我的身口意有沒有過失呢？』 這時，尊者舍利弗（佛陀的十大弟子之一，以智慧著稱）在眾中坐著，從座位上站起來，整理好衣服，合掌向佛陀稟告說：『世尊！正如佛陀所說：『我是婆羅門，將要般涅槃，受最後一次的身體，是無上的良醫，能夠拔除毒箭。你們都是我的孩子，都從我的心口而生，是我的法子，從法而化生。』我們沒有看到如來的身口有絲毫過失。為什麼呢？世尊能夠使不調伏的人調伏，使不寂滅的人寂滅。使苦惱的人得到安穩。使未入涅槃的人，得以進入涅槃。如來是知道道路的人，是指示道路的人，是講述道路的人，是引導道路的人，將來的弟子會相續不斷。世尊的教法，次第修道，恒常互相教習，隨順正法，應當常常擁護，親愛善法。我們沒有看到世尊的身口意有絲毫過失。』 舍利弗說：『世尊自恣，說我如果身口
【English Translation】 English version: Monks, all have severed the fetters of desire. All virtues are fully complete, Muni (an epithet for Shakyamuni, meaning sage), the great and holy one, Able to cross the shore of suffering, the last body in the world. I now take refuge and pay homage to the great teacher, Gautama (Shakyamuni's family name). At one time, the Buddha was in the Karanda Bamboo Grove (a bamboo grove monastery) in Rajagriha (an ancient Indian city), observing the summer retreat. At that time, the World-Honored One was with a great assembly of five hundred monks, all of whom were Arhats (enlightened beings who have attained liberation), their defilements exhausted, their tasks completed, having laid down their burdens, having completely severed all fetters, liberated through right knowledge and mind, except for one, whom the Tathagata (another name for the Buddha) had predicted would exhaust his defilements in this very life. On the fifteenth day of the seventh month, when the time for the Pavarana (a ceremony held at the end of the retreat) arrived, the Buddha sat down on a seat prepared before the Sangha (the monastic community). Then, the World-Honored One addressed the monks: 'You should know that I am a Brahmin (the highest social class in ancient India, here referring to the Buddha's purity), about to attain Parinirvana (the Buddha's final passing away), receiving my last body, the supreme physician, able to extract the poisoned arrow (referring to afflictions). You are all my children, born from my heart and mouth, my Dharma children, born from the Dharma. Now I wish to perform the Pavarana, is there any fault in my body, speech, or mind?' At that time, the Venerable Shariputra (one of the Buddha's ten chief disciples, known for his wisdom) was sitting in the assembly. He rose from his seat, adjusted his robe, and with palms joined, addressed the Buddha: 'World-Honored One! As the Buddha has said: 『I am a Brahmin, about to attain Parinirvana, receiving my last body, the supreme physician, able to extract the poisoned arrow. You are all my children, born from my heart and mouth, my Dharma children, born from the Dharma.』 We have not seen any fault in the Tathagata's body or speech. Why is that? The World-Honored One is able to tame the untamed, to pacify the unpacified. To bring peace to the afflicted. To lead those who have not entered Nirvana to Nirvana. The Tathagata is the one who knows the path, the one who shows the path, the one who speaks of the path, the one who guides the path, and future disciples will continue without end. The World-Honored One's teachings, the gradual practice of the path, constant mutual instruction, following the right Dharma, should always be protected, and the good Dharma should be cherished. We have not seen any fault in the World-Honored One's body, speech, or mind.' Shariputra said: 'World-Honored One, perform the Pavarana, and say if my body or speech
意有所闕短，垂哀教敕。」
佛告舍利弗：「我不見汝有少過失。何以故？汝舍利弗堅持凈戒，多聞、少欲、知足、遠離憒鬧、樂於閑靜，有精進，具足定心、智慧，疾智、捷智、展轉智、有大種智、別智，唯除如來，諸餘智慧，無能及汝，深遠之智，成就實智，示教利喜。心無嫉妒，見他有能，示教利喜，隨喜讚歎。若為四眾比丘、比丘尼、優婆塞、優婆夷，說法無有疲厭，是故汝今若身口意無有少過。」
舍利弗白言：「世尊！頗見是五百比丘于身口意有少過不？」
佛告舍利弗：「我不見五百比丘于身口意有少過失。何以故？是五百比丘，皆是阿羅漢，諸漏已盡，所作已辦，舍于重擔，逮得己利，盡諸有結，正智心得解脫。以是義故，我不見是五百比丘若身口意有少過失。」
舍利弗復白佛言：「世尊！終不譏彼小闕，亦不見五百比丘若身口意有少過失。世尊！此五百比丘幾具三明？幾得俱解脫？幾得慧解脫？」
佛言：「此比丘眾中，九十比丘具於三明，有百八十得俱解脫，其餘之者，盡慧解脫。」
舍利弗言：「此五百人離諸塵垢，無有腐敗，悉皆貞實。」
爾時婆耆奢在彼眾中，而作是念：「佛今自恣，我今欲說贊自恣偈。」婆耆奢合掌向佛，白佛言：「世尊！唯愿聽我所說。」
佛言
【現代漢語翻譯】 現代漢語譯本： 『我感到自己有所欠缺，希望您能慈悲教導。』 佛陀告訴舍利弗：『我沒有看到你有什麼過失。為什麼呢？因為你舍利弗持守清凈的戒律，博學多聞，少欲知足，遠離喧鬧，喜歡安靜，有精進心，具備禪定和智慧，有快速的智慧、敏捷的智慧、輾轉的智慧、廣大的智慧、分別的智慧。除了如來之外，其他人的智慧都無法與你相比，你的智慧深遠，成就了真實的智慧，能夠教導他人並使他們歡喜。你心中沒有嫉妒，看到別人有能力，就教導他們並使他們歡喜，隨喜讚歎。你為四眾弟子——比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）說法，從不感到疲倦厭煩。因此，你現在身口意都沒有任何過失。』 舍利弗說道：『世尊！您是否看到這五百位比丘在身口意方面有任何過失呢？』 佛陀告訴舍利弗：『我沒有看到這五百位比丘在身口意方面有任何過失。為什麼呢？因為這五百位比丘都是阿羅漢（斷盡煩惱的聖者），他們的煩惱已經斷盡，該做的已經做完，捨棄了重擔，獲得了自身的利益，斷盡了所有的束縛，以正智心得解脫。因此，我沒有看到這五百位比丘在身口意方面有任何過失。』 舍利弗又對佛陀說：『世尊！我終究不會批評他們的小缺點，也沒有看到這五百位比丘在身口意方面有任何過失。世尊！這五百位比丘中有多少位具足三明（宿命明、天眼明、漏盡明）？有多少位得到俱解脫（定慧解脫）？有多少位得到慧解脫（僅以智慧解脫）？』 佛陀說：『在這比丘眾中，有九十位比丘具足三明，有一百八十位得到俱解脫，其餘的都得到慧解脫。』 舍利弗說：『這五百人遠離了塵垢，沒有腐敗，全部都是真實可靠的。』 這時，婆耆奢（一位比丘）在眾中，心中想：『佛陀現在正在自恣（僧團在雨季安居結束時舉行的儀式），我想要說讚歎自恣的偈頌。』婆耆奢合掌向佛，對佛陀說：『世尊！希望您能聽我說。』 佛陀說：
【English Translation】 English version: 'I feel that I have some shortcomings, and I hope you will compassionately instruct me.' The Buddha said to Sariputra, 'I do not see any faults in you. Why is that? Because you, Sariputra, uphold pure precepts, are learned and knowledgeable, have few desires and are content, stay away from disturbances, enjoy tranquility, have diligence, possess concentration and wisdom, have quick wisdom, agile wisdom, transformative wisdom, great wisdom, and discerning wisdom. Except for the Tathagata, no one else's wisdom can compare to yours. Your wisdom is profound, you have achieved true wisdom, and you can teach others and make them happy. There is no jealousy in your heart. When you see others with abilities, you teach them and make them happy, and you rejoice and praise them. You preach the Dharma to the four assemblies—bhikkhus (monks), bhikkhunis (nuns), upasakas (male lay followers), and upasikas (female lay followers)—without ever feeling tired or weary. Therefore, you now have no faults in body, speech, or mind.' Sariputra said, 'World Honored One, do you see any faults in these five hundred bhikkhus in terms of their body, speech, or mind?' The Buddha said to Sariputra, 'I do not see any faults in these five hundred bhikkhus in terms of their body, speech, or mind. Why is that? Because these five hundred bhikkhus are all Arhats (enlightened beings who have eradicated all defilements). Their defilements have been eradicated, what needed to be done has been done, they have laid down their burdens, attained their own benefit, eradicated all fetters, and are liberated through right wisdom. Therefore, I do not see any faults in these five hundred bhikkhus in terms of their body, speech, or mind.' Sariputra again said to the Buddha, 'World Honored One, I will certainly not criticize their minor shortcomings, nor have I seen any faults in these five hundred bhikkhus in terms of their body, speech, or mind. World Honored One, among these five hundred bhikkhus, how many possess the three knowledges (past lives, divine eye, and eradication of defilements)? How many have attained liberation through both concentration and wisdom? How many have attained liberation through wisdom alone?' The Buddha said, 'Among this assembly of bhikkhus, ninety bhikkhus possess the three knowledges, one hundred and eighty have attained liberation through both concentration and wisdom, and the rest have attained liberation through wisdom alone.' Sariputra said, 'These five hundred people are free from defilements, without corruption, and all are truthful and reliable.' At that time, Vangisa (a bhikkhu) was in the assembly, and he thought, 'The Buddha is now observing the Pavarana (the ceremony at the end of the rainy season retreat), and I want to recite verses praising the Pavarana.' Vangisa put his palms together towards the Buddha and said to the Buddha, 'World Honored One, I hope you will listen to what I have to say.' The Buddha said,
：「婆耆！隨汝所說。」
婆耆奢即說偈言：
「此十五日清凈朝， 五百比丘同共處， 皆悉斷于結使縛， 盡於後有之大仙。 誠心親近凈世尊， 悉得解脫離後有， 斷于生死所作辦， 諸漏已盡滅掉悔。 除貪憍慢斷有結， 拔愛毒箭滅愛有， 人中師子離諸取， 盡諸有結滅怖畏。 如似轉輪大聖王， 群臣翼從而圍繞， 遊行大地至巨海， 譬如鬥戰得大勝。 無上商主弟子眾， 悉具三明滅于死， 斯等皆是佛真子， 離諸垢穢純清凈， 如日親友今敬禮。」
（二二九）
一時，佛在舍衛國祇樹給孤獨園。爾時，尊者婆耆奢在空靜處，時欲撿心，繫念思惟，卒起異想，生不喜樂，即自覺知：「我於今者，便失善利。夫出家者，名為難得；若有是心不名難得，我今便為退失善心，得於噁心，今當說心，多諸過惡，說厭患偈。」時彼尊者即說偈言：
「棄捨樂諸著， 及不樂著者， 舍衣貪嗜覺， 不造煩惱林。 欲枝下垂布， 眾生樂緣著， 能斷于欲林， 是名為比丘。 不垂下著欲， 無林名比丘， 第六意出覺。 然此欲覺者， 世間所樂著， 若得出覺意， 能離非結著， 不樂於勝欲。 樂出粗惡言， 不名為比丘， 樂嗜于受身，
【現代漢語翻譯】 現代漢語譯本： 「婆耆（Vāgiśa）！隨你所說。」 婆耆奢（Vāgiśa）隨即說偈言： 「在這十五日清凈的早晨，五百位比丘（bhikkhu）一同在此處， 他們都已斷除了結縛（saṃyojana），成為最後有的大仙（mahā-ṛṣi）。 他們誠心親近清凈的世尊（bhagavat），都已得到解脫，脫離了後有（punarbhava）， 斷除了生死，所作已辦，諸漏（āsava）已盡，滅除了悔恨。 他們除去了貪慾、驕慢，斷除了有結（bhava-saṃyojana），拔除了愛慾的毒箭，滅除了愛慾的存在， 人中的獅子（nara-siṃha）已脫離了一切執取，斷盡了一切有結，滅除了怖畏。 如同轉輪聖王（cakravartin），群臣侍從圍繞， 從大地到巨海，譬如在戰鬥中獲得大勝。 無上的商主（sārthavāha）的弟子們，都具備三明（tevijja），滅除了死亡， 這些人都是佛陀真正的兒子，脫離了一切垢穢，純凈清澈， 如同太陽的親友，我今天恭敬禮拜。」
（二二九）
一時，佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。當時，尊者婆耆奢（Vāgiśa）在空靜之處，想要檢視自己的心，繫念思惟，突然生起異樣的想法，心中不喜悅，隨即自覺知道：『我今天，便失去了善利。出家這件事，名為難得；若有這樣的心，便不名為難得，我今天便退失了善心，得到了噁心，現在應當說出心中的種種過錯，說出厭患的偈頌。』當時，那位尊者隨即說偈言： 「捨棄了對快樂的執著，以及對不快樂的執著， 捨棄了對衣服的貪戀，捨棄了對滋味的嗜好，不造作煩惱的叢林。 慾望的枝條向下垂布，眾生樂於攀緣執著， 能夠斷除慾望的叢林，這樣的人才名為比丘（bhikkhu）。 不向下垂著于慾望，沒有叢林的人才名為比丘， 第六意識（mano-vijñāna）生起覺悟。然而，這種慾望的覺悟， 是世間所樂於執著的，如果能夠生起覺悟的意念， 能夠脫離非結縛的執著，不樂於殊勝的慾望。 樂於說出粗惡的言語，不名為比丘， 樂於貪嗜于受身，
【English Translation】 English version: 『Vāgiśa! As you say.』 Then Vāgiśa spoke these verses: 『On this pure morning of the fifteenth day, five hundred bhikkhus (monks) are gathered together, All have severed the bonds of fetters (saṃyojana), great sages (mahā-ṛṣi) who have reached their final existence. They sincerely approach the pure Blessed One (bhagavat), all have attained liberation, freed from future existence (punarbhava), They have ended birth and death, done what was to be done, their outflows (āsava) are exhausted, they have extinguished remorse. They have removed greed and pride, severed the fetters of existence (bhava-saṃyojana), pulled out the poisonous arrow of craving, extinguished the existence of craving, Lions among men (nara-siṃha) have abandoned all grasping, ended all fetters of existence, extinguished fear. Like a great wheel-turning monarch (cakravartin), surrounded by his ministers and attendants, From the earth to the great ocean, like a great victory won in battle. The disciples of the supreme merchant (sārthavāha), all possess the three knowledges (tevijja), have extinguished death, These are all true sons of the Buddha, free from all defilements, purely clear, Like the sun's friends, I pay homage to them today.』
(229)
At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika's Park in Śrāvastī (Śrāvastī). At that time, the venerable Vāgiśa was in a secluded place, intending to examine his mind, focusing his thoughts, when suddenly a strange thought arose, and he felt displeasure. He immediately realized: 『Today, I have lost the good benefit. Going forth is said to be difficult to attain; if one has such a mind, it is not called difficult to attain. Today, I have lost the good mind and gained an evil mind. Now I should speak of the many faults of the mind, and speak verses of disgust.』 Then, that venerable one spoke these verses: 『Having abandoned attachment to pleasure, and attachment to displeasure, Having abandoned the craving for robes, having abandoned the craving for tastes, not creating a forest of afflictions. The branches of desire hang down, beings are fond of clinging to them, One who can cut off the forest of desire, that one is called a bhikkhu (monk). Not hanging down with desire, one without a forest is called a bhikkhu, The sixth consciousness (mano-vijñāna) arises with awakening. However, this awakening of desire, Is what the world is fond of clinging to, if one can arise with the thought of awakening, One can be free from the attachment of non-fetters, not fond of superior desires. Fond of speaking harsh words, one is not called a bhikkhu, Fond of craving for the body,
因見聞意識， 想著生五根， 能離欲想著， 不受涂污辱， 是名得解脫。 大地及虛空， 世間有色處， 悉皆歸散壞， 一切同盡滅。 知見是事已， 行法已決定， 諸處不生受， 質直不諂偽。 雖求念存身， 為有所利益， 若能如是者， 同彼入涅槃。」
（二三〇）
一時，佛在舍衛國祇樹給孤獨園。爾時，尊者婆耆奢與阿難俱，著衣持缽，入城乞食。見一女人，年在盛壯，容貌端正，便起欲想。爾時婆耆尋自覺知，極自呵責：「我今名為不得出家之利，我之壽命，極為難得，若生是心，名為不善。寧舍壽命，不作欲想，我於今者，不名出家。何以故？見於盛壯端正女人，即起愛心。若生此心，非我所宜。」即向阿難而說偈言：
「為欲結所勝， 燋然於我心， 唯愿為我說， 除欲善方便。」
爾時，阿難即說偈言：
「起于顛倒想， 能燒然其心， 凈想能生欲， 應修不凈觀。 獨處而坐禪， 速滅于貪慾， 莫數受燒然， 當觀察諸行， 無常無有樂， 並及無我法， 安心念此身， 多厭惡生死。 修習正智慧， 除七慢結使， 若知斷慢已， 苦則有邊際。」
(此下丹本第八卷六張后)
（二三一）
一時，佛在舍衛國
【現代漢語翻譯】 現代漢語譯本 因由見聞和意識， 想著產生五根（眼、耳、鼻、舌、身五種感覺器官）， 能夠遠離慾望的執著， 不受世俗的污染和侮辱， 這便稱為獲得解脫。 大地以及虛空， 世間一切有形之物， 都終將歸於散壞， 一切都將一同消亡。 當知曉並理解這些道理后， 修行佛法並堅定信念， 在任何境地都不再產生執著， 為人正直而不虛偽。 即使爲了利益眾生而保持念頭和身體的存在， 如果能夠做到這樣， 就如同他們一樣進入涅槃（佛教的最高境界）。
（二三〇）
一時，佛陀在舍衛國（古印度地名）的祇樹給孤獨園（佛陀常住的精舍）。當時，尊者婆耆奢（佛陀弟子）與阿難（佛陀十大弟子之一）一同，穿著僧衣，拿著缽，進入城中乞食。婆耆奢看到一個年輕貌美的女子，便生起了慾望。當時婆耆奢立刻意識到自己的錯誤，嚴厲地呵責自己：『我如今真是沒有得到出家的利益，我這人身極為難得，如果生起這樣的心念，就是不善。寧可捨棄生命，也不應該產生慾望，我如今，不配稱為出家人。為什麼呢？因為看到年輕貌美的女子，就生起了愛戀之心。如果生起這樣的心，是不應該的。』於是他向阿難說偈語道：
『慾望的束縛戰勝了我， 像火焰一樣燃燒著我的心， 希望你能為我講說， 去除慾望的善巧方便。』
當時，阿難就說偈語道：
『生起顛倒的妄想， 能夠燃燒你的心， 清凈的念頭也能生起慾望， 應該修習不凈觀（觀想身體不凈）。 獨自靜坐禪修， 迅速滅除貪慾， 不要多次被慾望燃燒， 應當觀察諸行（一切事物）的本質， 無常、無樂， 以及無我之法， 安心念想這個身體， 多厭惡生老病死。 修習正確的智慧， 去除七種慢的結使（我慢、過慢、慢過慢、增上慢、卑慢、邪慢、慢慢）， 如果知道斷除慢心， 苦難就會有盡頭。』
(此下丹本第八卷六張后)
（二三一）
一時，佛陀在舍衛國
【English Translation】 English version Due to seeing, hearing, and consciousness, Thinking about the arising of the five roots (the five sense organs: eyes, ears, nose, tongue, and body), Being able to detach from the clinging of desires, Not being tainted by worldly defilements and insults, This is called attaining liberation. The earth and the void, All forms in the world, Will eventually return to disintegration, Everything will perish together. Having known and understood these principles, Practicing the Dharma and firming the faith, No longer giving rise to attachments in any situation, Being upright and not hypocritical. Even if maintaining thoughts and the body for the benefit of sentient beings, If one can do this, They will enter Nirvana (the highest state in Buddhism) like them.
(230)
At one time, the Buddha was in the Jeta Grove (a monastery where the Buddha often stayed) in Sravasti (an ancient Indian city). At that time, Venerable Vakkali (a disciple of the Buddha) and Ananda (one of the ten great disciples of the Buddha) together, wearing monastic robes and carrying their bowls, entered the city to beg for alms. Vakkali saw a young and beautiful woman, and lust arose in him. At that moment, Vakkali immediately realized his mistake and severely rebuked himself: 'I have truly not gained the benefit of renunciation, this human body is extremely rare, if such a thought arises, it is not good. I would rather give up my life than have lustful thoughts, I am not worthy to be called a renunciate now. Why? Because upon seeing a young and beautiful woman, I have given rise to feelings of love. If such a thought arises, it is not appropriate for me.' Then he spoke a verse to Ananda:
'The bonds of desire have overcome me, Burning like a flame in my heart, I hope you can tell me, The skillful means to remove desire.'
At that time, Ananda spoke a verse:
'Arising from inverted delusions, Can burn your heart, Pure thoughts can also give rise to desire, One should practice the contemplation of impurity (contemplating the body as impure). Sitting alone in meditation, Quickly extinguish greed, Do not be burned by desire many times, One should observe the nature of all phenomena, Impermanence, no joy, And the doctrine of no-self, Calmly contemplate this body, And be disgusted with birth, old age, sickness, and death. Cultivate correct wisdom, Remove the seven fetters of pride (conceit, excessive conceit, excessive conceit of conceit, arrogance, false humility, wrong conceit, and conceit of conceit), If one knows how to cut off pride, Suffering will have an end.'
(Below this is from the sixth sheet of the eighth volume of the Dan edition)
(231)
At one time, the Buddha was in Sravasti
祇樹給孤獨園。時有一天，光色倍常，于其夜中，來至佛所，威光顯照，遍於祇洹，悉皆大明，卻坐一面，而說偈言：
「云何義利勝？ 誰為最親友？ 眾生依何等， 而得自濟活？ 修造何事務， 而能得聚斂？」
「種田為義利， 妻為最親友， 眾生依熟苗， 而得自濟活， 若能勤作者， 斯業勝聚斂。」
爾時，天覆說偈贊言：
「往昔已曾見， 婆羅門涅槃， 嫌怖久棄捨， 能度世間愛。」
爾時，此天說此偈已，歡喜而去。
（二三二）
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，于其中夜，來詣佛所，威光顯照，遍於祇洹，悉皆大明，卻坐一面，而說偈言：
「愛中子第一， 財中牛第一， 明中日第一， 淵中海第一。」
爾時，世尊以偈答言：
「所愛無過身， 能教第一財， 慧為第一明， 雨為第一淵。」
（二三三）
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，于其夜中，來詣佛所，威光顯照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「于其二足中， 剎利最為勝。 于彼四足中， 牛最為勝者。 若於娶妻中， 童女為最勝。 于諸兒息中， 長子為最勝。」
「兩
【現代漢語翻譯】 現代漢語譯本 在祇樹給孤獨園（Jetavana Anathapindika's Park），當時有一天人，光芒異常，在夜裡來到佛陀所在之處，威光顯耀，照亮整個祇洹（Jetavana），一片光明。他退坐在一旁，以偈語說道： 『什麼能帶來最大的利益？誰是最親近的朋友？眾生依靠什麼才能自給自足？修習什麼行為才能獲得積累？』 佛陀回答說：『耕種能帶來利益，妻子是最親近的朋友，眾生依靠成熟的莊稼才能自給自足，如果能勤勞耕作，這種行為就能帶來積累。』 這時，天人又以偈語讚歎道： 『我過去曾見過，婆羅門（Brahmin）進入涅槃（Nirvana），他們厭惡並長久地捨棄了世間的愛。』 這時，天人說完偈語，歡喜地離開了。
一時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園。當時有一天人，光芒異常，在半夜來到佛陀所在之處，威光顯耀，照亮整個祇洹，一片光明。他退坐在一旁，以偈語說道： 『在所愛之中，兒子最為重要；在財富之中，牛最為重要；在光明之中，太陽最為重要；在深淵之中，大海最為重要。』 這時，世尊以偈語回答說： 『所愛之中沒有比身體更重要的，教導是第一財富，智慧是第一光明，雨水是第一深淵。』
一時，佛陀在舍衛國祇樹給孤獨園。當時有一天人，光芒異常，在夜裡來到佛陀所在之處，威光顯耀，照亮整個祇洹，一片光明。他退坐在一旁，以偈語說道： 『在兩足生物中，剎帝利（Kshatriya）最為尊貴。在四足生物中，牛最為尊貴。在娶妻之中，童女最為尊貴。在所有兒子中，長子最為尊貴。』 佛陀回答說：『在兩足生物中，佛陀最為尊貴。在四足生物中，良馬最為尊貴。在娶妻之中，賢妻最為尊貴。在所有兒子中，順從的兒子最為尊貴。』
【English Translation】 English version At Jetavana Anathapindika's Park, there was once a deva (celestial being), whose light was extraordinary. In the night, he came to where the Buddha was, his majestic light illuminating the entire Jetavana, making it bright. He sat down to one side and spoke in verse: 'What brings the greatest benefit? Who is the closest friend? What do beings rely on to sustain themselves? What actions should one cultivate to accumulate merit?' The Buddha replied: 'Cultivating the land brings benefit, a wife is the closest friend, beings rely on ripe crops to sustain themselves, and if one works diligently, this action leads to accumulation.' Then, the deva praised in verse: 'I have seen in the past, Brahmins (Brahmin) attain Nirvana (Nirvana), they detested and long abandoned worldly love.' Then, the deva, having spoken these verses, departed joyfully.
Once, the Buddha was at Jetavana Anathapindika's Park in Sravasti (Sravasti). At that time, a deva, whose light was extraordinary, came to where the Buddha was in the middle of the night, his majestic light illuminating the entire Jetavana, making it bright. He sat down to one side and spoke in verse: 'Among those loved, a son is the most important; among wealth, a cow is the most important; among lights, the sun is the most important; among abysses, the sea is the most important.' Then, the World Honored One replied in verse: 'Among those loved, there is nothing more important than the body; teaching is the first wealth; wisdom is the first light; rain is the first abyss.'
Once, the Buddha was at Jetavana Anathapindika's Park in Sravasti. At that time, a deva, whose light was extraordinary, came to where the Buddha was in the night, his majestic light illuminating the entire Jetavana, making it bright. He sat down to one side and spoke in verse: 'Among two-legged beings, the Kshatriya (Kshatriya) is the most noble. Among four-legged beings, the cow is the most noble. Among those who marry, a maiden is the most noble. Among all sons, the eldest son is the most noble.' The Buddha replied: 'Among two-legged beings, the Buddha is the most noble. Among four-legged beings, a fine horse is the most noble. Among those who marry, a virtuous wife is the most noble. Among all sons, an obedient son is the most noble.'
足最勝正覺是， 四足中勝善乘是， 娶妻中勝貞女是， 兒子中勝孝者是。」
（二三四）
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，于其中夜，來詣佛所，威光顯照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「何物生為勝？ 何物入地勝？ 種子何者勝？ 擲種誰為勝？」
時有天子，先身從種田中得，因以為名，以偈答言：
「苗稼生為勝， 子入地第一， 擁護于耕牛， 兒擲種為勝。」
爾時，彼天語此天言：「我不問汝，我欲問佛。」復以偈問佛：
「明生最勝苗， 無明滅為勝， 親近供養佛， 擲種僧最勝。」
爾時，天覆以偈贊言：
（二三五）
「云何生世間？ 云何得和合？ 幾愛世間有？ 何物苦世間？」
「六愛生世間， 六觸能和合， 六愛能得有， 六情生諸苦。」
（二三六）
「云何劫世間？ 云何名苦惱？ 云何是一法？ 世間得自在。」
「意劫將諸趣， 意苦惱世間， 意名為一法， 世間得自在。」
（二三七）
「何物縛世間？ 云何得解脫？ 斷於何等法， 得至於涅槃？」
「欲縛於世間， 舍欲得解脫， 能
【現代漢語翻譯】 現代漢語譯本 『雙足之中，最殊勝的是正覺者（Buddha，佛陀）；四足之中，最殊勝的是善調御的良馬；娶妻之中，最殊勝的是貞潔的女子；兒子之中，最殊勝的是孝順的兒子。』
一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，有一天人，光芒比平時更加明亮，在半夜時分來到佛陀所在之處，威光顯耀，照亮了整個祇洹，光明赫赫。他退坐在一旁，以偈頌說道：
『什麼東西出生最為殊勝？什麼東西入地最為殊勝？什麼種子最為殊勝？誰播種最為殊勝？』
當時，有一位天子，前世因從種田中得名，便以偈頌回答說：
『禾苗生長最為殊勝，種子入地最為第一，保護耕牛最為重要，兒子播種最為殊勝。』
這時，那位天人對這位天人說：『我不是問你，我想問佛陀。』於是又以偈頌問佛陀：
『光明生起最殊勝，無明滅盡最殊勝，親近供養佛陀最殊勝，僧眾播種最殊勝。』
這時，天人又以偈頌讚嘆道：
『什麼東西生於世間？什麼東西能夠和合？世間有幾種愛？什麼東西使世間痛苦？』
『六種愛生於世間，六種觸能夠和合，六種愛能夠使人存在，六種情產生各種痛苦。』
『什麼東西劫奪世間？什麼東西名為苦惱？什麼東西是一法？世間如何獲得自在？』
『意念劫奪眾生，意念使世間苦惱，意念名為一法，世間由此獲得自在。』
『什麼東西束縛世間？如何才能解脫？斷除什麼法，才能到達涅槃（Nirvana）？』
『慾望束縛世間，捨棄慾望才能解脫，能夠斷除愛慾，就能到達涅槃。』
【English Translation】 English version 'Among bipeds, the most excellent is the Perfectly Enlightened One (Buddha); among quadrupeds, the most excellent is a well-trained good horse; among wives, the most excellent is a virtuous woman; among sons, the most excellent is a filial son.'
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti (Śrāvastī). At that time, a certain deva (deity), whose light was more brilliant than usual, came to the place where the Buddha was in the middle of the night. His majestic light illuminated the entire Jeta Grove, shining brightly. He sat down to one side and spoke in verse:
'What is the most excellent thing to be born? What is the most excellent thing to enter the earth? What seed is the most excellent? Who is the most excellent sower?'
At that time, a deva, who had received his name from his previous life working in the fields, replied in verse:
'The growing grain is the most excellent, the seed entering the earth is the first, protecting the oxen is most important, and a son sowing seeds is the most excellent.'
Then, that deva said to this deva, 'I am not asking you; I want to ask the Buddha.' He then asked the Buddha in verse:
'The arising of light is most excellent, the extinction of ignorance is most excellent, drawing near to and making offerings to the Buddha is most excellent, and the Sangha (monastic community) sowing seeds is most excellent.'
At that time, the deva again praised in verse:
'How is the world born? How is there harmony? How many kinds of love are there in the world? What causes suffering in the world?'
'Six kinds of love are born in the world, six kinds of contact can bring harmony, six kinds of love can cause existence, and six kinds of feelings give rise to all kinds of suffering.'
'What robs the world? What is called suffering? What is the one thing? How does the world attain freedom?'
'The mind robs all beings, the mind causes suffering in the world, the mind is called the one thing, and the world attains freedom through it.'
'What binds the world? How can one be liberated? By abandoning what dharma (teaching), can one reach Nirvana (Nirvana)?'
'Desire binds the world, abandoning desire leads to liberation, and by abandoning craving, one can reach Nirvana.'
斷于愛縛， 是名得涅槃。」
（二三八）
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，于其夜中，來詣佛所，威光普照，遍於祇洹，赫然大明，卻坐一面，而說偈言：
「何物覆世間？ 何物能圍繞？ 何物縛眾生？ 云何世間住？」
「老能覆世間， 死能為圍繞， 愛縛于眾生， 如法住世間。」
（二三九）
「何物迷世間？ 何物和合有？ 何誰污眾生？ 云何豎于幢？」
「無明迷世間， 愛著和合有， 瞋污染眾生， 我慢豎為幢。」
天覆以偈問言：
「何誰無蓋障？ 何誰斷于欲？ 誰出於污染， 誰能倒大幢？」
「如來無蓋障， 正智得解脫， 彼無有蓋障， 能盡于愛結， 出離於塵垢， 傾於我慢幢。」
（二四〇）
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，于其夜中，來詣佛所，威光普照，遍於祇洹。卻坐一面，而說偈言：
「人財何者勝？ 修行何善行， 能得快樂報？ 味中何最勝？ 云何諸壽中， 壽命得最勝？」
「于諸財物中， 信財第一勝， 如法修善行， 能獲快樂報。 于諸滋味中， 實語為第一， 于諸壽命中， 慧命為
【現代漢語翻譯】 現代漢語譯本 『斷除對愛的束縛，這就被稱為證得涅槃（Nirvana）。』
（二三八）
一時，佛陀在舍衛國（Shravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位天人，其光芒比平時更加明亮，在夜晚來到佛陀所在之處，威光普照，照亮了整個祇洹（Jetavana），光輝燦爛。他退坐在一旁，以偈頌說道：
『什麼覆蓋了世間？什麼能夠環繞一切？ 什麼束縛著眾生？世間如何存在？』
『衰老覆蓋了世間，死亡能夠環繞一切， 愛束縛著眾生，世間依法而存在。』
（二三九）
『什麼迷惑了世間？什麼和合而有？ 是誰污染了眾生？如何豎立起（我慢的）旗幟？』
『無明迷惑了世間，愛著和合而有， 嗔恨污染了眾生，我慢豎立為旗幟。』
天人再次以偈頌問道：
『誰沒有覆蓋和障礙？誰斷除了慾望？ 誰能脫離污染？誰能推倒（我慢的）大旗？』
『如來（Tathagata）沒有覆蓋和障礙，正智（Right Knowledge）使他得到解脫， 他沒有覆蓋和障礙，能夠斷盡愛的束縛， 出離塵垢，傾倒我慢的旗幟。』
（二四〇）
一時，佛陀在舍衛國（Shravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位天人，其光芒比平時更加明亮，在夜晚來到佛陀所在之處，威光普照，照亮了整個祇洹（Jetavana）。他退坐在一旁，以偈頌說道：
『在人的財富中，什麼最為殊勝？修行什麼善行， 能夠獲得快樂的果報？在各種滋味中，什麼最為殊勝？ 在各種壽命中，什麼壽命最為殊勝？』
『在各種財富中，信財最為殊勝， 如法修行善行，能夠獲得快樂的果報。 在各種滋味中，真實語為第一， 在各種壽命中，慧命為
【English Translation】 English version 'The cessation of the bondage of love, that is called the attainment of Nirvana.'
(238)
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, a certain deva, whose light was exceptionally bright, came to the Buddha's place during the night. His majestic light illuminated the entire Jetavana, shining brilliantly. He sat down to one side and spoke in verse:
'What covers the world? What is it that surrounds everything? What binds sentient beings? How does the world abide?'
'Old age covers the world, death surrounds everything, Love binds sentient beings, the world abides according to the Dharma.'
(239)
'What deludes the world? What comes into being through combination? Who defiles sentient beings? How is the banner (of conceit) raised?'
'Ignorance deludes the world, attachment comes into being through combination, Hatred defiles sentient beings, conceit is raised as a banner.'
The deva then asked again in verse:
'Who has no covering or obstruction? Who has cut off desire? Who is free from defilement? Who can topple the great banner (of conceit)?'
'The Tathagata has no covering or obstruction, Right Knowledge has brought him liberation, He has no covering or obstruction, he is able to exhaust the bonds of love, He is free from defilement, he topples the banner of conceit.'
(240)
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, a certain deva, whose light was exceptionally bright, came to the Buddha's place during the night. His majestic light illuminated the entire Jetavana. He sat down to one side and spoke in verse:
'Among human wealth, what is most excellent? What good practice, when cultivated, Can bring about a joyful reward? Among all flavors, what is most excellent? Among all lifespans, what lifespan is most excellent?'
'Among all wealth, faith is the most excellent, Righteous practice, when cultivated, can bring about a joyful reward. Among all flavors, truthful speech is the first, Among all lifespans, the lifespan of wisdom is
最勝。」
（二四一）
「人于生死中， 何者是二伴？ 誰為教授者， 歸向涅槃道？ 比丘樂何法， 而斷于結縛？」
「于諸生死中， 信為第二伴。 智慧如教授， 能樂涅槃者， 斷諸結使縛， 是則名比丘。」
（二四二）
「何善能至老？ 何善最安住？ 何寶為第一？ 何物賊不劫？」
「持戒善至老， 信最為安住， 智慧人勝寶， 福財賊不劫。」
（二四三）
「眾生誰所生？ 云何常馳求？ 云何于生死， 流轉不解脫？」
「愛生於眾生， 意馳于諸塵， 一切有命類， 輪轉于生死， 恒受于諸苦， 云何得解脫？」
（二四四）
于生死輪轉， 何者為怖畏？」
「眾生從愛生， 心意馳不停， 眾生處生死， 苦為大怖畏。」
（二四五）
生死常輪轉， 何者大怖畏？」
「愛能生眾生， 意識馳諸塵， 眾生處生死， 業為大怖畏。」
嫌怖久捨棄， 能度世間愛。」
（二四六）
「云何名非道？ 何物日夜逝？ 梵行誰為垢？ 誰惱害世間？ 云何名澡浴， 而能不用水？ 唯愿佛世尊， 為我分別
【現代漢語翻譯】 現代漢語譯本 『最殊勝。』
（二四一）
『人在生死輪迴中，什麼是最重要的兩個伴侶？誰是引導者，指引通往涅槃的道路？比丘樂於修習什麼法，才能斷除煩惱的束縛？』
『在生死輪迴中，信是第二個重要的伴侶。智慧如同引導者，能使人樂於追求涅槃。斷除一切煩惱的束縛，這樣的人才稱為比丘。』
（二四二）
『什麼善行能使人安穩地度過晚年？什麼善行最為穩固？什麼寶物最為珍貴？什麼東西是盜賊無法偷走的？』
『持戒的善行能使人安穩地度過晚年，信心最為穩固，智慧是人最珍貴的寶物，福德財富是盜賊無法偷走的。』
（二四三）
『眾生因何而生？為何總是奔波勞碌？為何在生死輪迴中流轉，無法解脫？』
『眾生因愛慾而生，心意追逐各種慾望。一切有生命的眾生，都在生死輪迴中流轉，不斷遭受各種痛苦，如何才能得到解脫？』
（二四四）
『在生死輪迴中，什麼最令人恐懼？』
『眾生因愛慾而生，心意不停地追逐。眾生在生死輪迴中，痛苦是最令人恐懼的。』
（二四五）
『在生死輪迴中，什麼最令人恐懼？』
『愛慾能使眾生出生，意識追逐各種慾望。眾生在生死輪迴中，業力是最令人恐懼的。』
『厭惡和恐懼早已被捨棄，能夠超越世間的愛慾。』
（二四六）
『什麼稱為非道？什麼東西日夜流逝？什麼會玷污梵行？什麼會惱害世間？什麼稱為洗浴，卻不需要用水？唯愿佛陀世尊，為我詳細解釋。』
【English Translation】 English version 'The most excellent.'
(241)
'In the cycle of birth and death, what are the two most important companions? Who is the teacher who guides towards the path of Nirvana? What Dharma does a Bhikkhu delight in, to break free from the bonds of affliction?'
'In the cycle of birth and death, faith is the second important companion. Wisdom is like a teacher, enabling one to delight in Nirvana. Breaking free from all the bonds of affliction, such a person is called a Bhikkhu.'
(242)
'What good deed leads to a peaceful old age? What good deed is most stable? What treasure is the most precious? What cannot be stolen by thieves?'
'The good deed of upholding precepts leads to a peaceful old age, faith is the most stable, wisdom is the most precious treasure, and the wealth of merit cannot be stolen by thieves.'
(243)
'From what are beings born? Why do they always strive and toil? Why do they transmigrate in the cycle of birth and death, unable to be liberated?'
'Beings are born from desire, and their minds chase after various desires. All living beings transmigrate in the cycle of birth and death, constantly suffering various pains. How can they attain liberation?'
(244)
'In the cycle of birth and death, what is the most fearful thing?'
'Beings are born from desire, and their minds chase ceaselessly. For beings in the cycle of birth and death, suffering is the most fearful thing.'
(245)
'In the cycle of birth and death, what is the most fearful thing?'
'Desire gives rise to beings, and consciousness chases after various desires. For beings in the cycle of birth and death, karma is the most fearful thing.'
'Disgust and fear have long been abandoned, and one is able to transcend worldly desires.'
(246)
'What is called the wrong path? What passes away day and night? What defiles the Brahmacarya (pure conduct)? What harms the world? What is called bathing, yet does not require water? May the Buddha, the World Honored One, explain this in detail for me.'
說。」
「欲名為非道， 人命日夜逝， 女為梵行垢， 亦惱害世間， 專修梵行者， 潔凈勝彼水。」
（二四七）
「何物為第一， 諸物中最勝？ 云何在處處， 而得於最上？ 有何一種法， 於世間自在？」
「于諸世物中， 四陰名最勝。 善於彼處處， 皆得為最上。 四陰名一法， 於世間自在。」
（二四八）
「偈為何者初？ 云何為分別？ 偈何所依止？ 偈以何為體？」
「偈以欲為初， 字為偈分別， 偈依止於名， 文章以為體。」
（二四九）
「以何知王車？ 云何知於火？ 云何分別國？ 云何知女人？」
「以幢知王車， 以煙知有火， 以主知有國， 以夫別女人。」
爾時此天以偈贊言：
信及第二及至老 種種生世間 非道、最上勝 偈為何者初 別車為第十
別譯雜阿含經第十二卷
別譯雜阿含經卷第十三(丹本第七卷六張已后準)
（二五〇）
一時，佛在舍衛國祇樹給孤獨園。時有長者，請佛及僧施設大會。爾時，世尊與諸大眾圍繞，至彼大長者家。時彼尊者婆耆奢，于僧直次守于僧坊。當於爾時，有多女人詣彼僧坊，時，女人中
【現代漢語翻譯】 現代漢語譯本 說： 『如果說這是非道，人的生命日夜流逝，女人是梵行的污垢，也擾亂世間，專修梵行的人，其潔凈勝過水。』
（二四七）
『什麼事物是第一，在所有事物中最殊勝？如何能在任何地方都達到最上？有什麼樣的一種法，能在世間自在？』
『在所有世間事物中，四陰（色、受、想、行）被稱為最殊勝。善於運用四陰，在任何地方都能達到最上。四陰被稱為一種法，能在世間自在。』
（二四八）
『偈頌的開始是什麼？如何進行分別？偈頌依靠什麼？偈頌的本體是什麼？』
『偈頌以慾望為開始，文字是偈頌的分別，偈頌依靠名稱，文章是偈頌的本體。』
（二四九）
『用什麼來識別王車？如何知道有火？如何區分國家？如何識別女人？』
『用旗幟來識別王車，用煙來知道有火，用君主來知道有國家，用丈夫來區分女人。』
那時，這位天人以偈頌讚嘆道：
『信以及第二，直到老去，種種生於世間，非道、最上勝，偈頌的開始是什麼，區分車為第十。』
《別譯雜阿含經》第十二卷
《別譯雜阿含經》卷第十三（丹本第七卷六張已后準）
（二五〇）
一時，佛陀在舍衛國祇樹給孤獨園。當時有一位長者，邀請佛陀和僧眾舉辦盛大的供養會。那時，世尊與眾多弟子圍繞著，來到那位大長者的家中。當時，尊者婆耆奢（Bhagisa），在僧團中輪值看守僧房。那時，有很多女人來到僧房，其中一位女人
【English Translation】 English version said: 'If it is said to be non-path, the life of people passes day and night, women are the defilement of Brahma conduct, and also disturb the world. Those who exclusively practice Brahma conduct, their purity surpasses water.'
(247)
'What is the first thing, the most excellent among all things? How can one attain the highest in every place? What kind of Dharma is it that is free in the world?'
'Among all worldly things, the four aggregates (skandha) (form, feeling, perception, mental formations) are called the most excellent. Being skilled in the four aggregates, one can attain the highest in every place. The four aggregates are called one Dharma, which is free in the world.'
(248)
'What is the beginning of a verse? How is it distinguished? What does a verse rely on? What is the essence of a verse?'
'A verse begins with desire, words are the distinctions of a verse, a verse relies on names, and the essence of a verse is its composition.'
(249)
'How do you know a king's chariot? How do you know there is fire? How do you distinguish a country? How do you know a woman?'
'You know a king's chariot by its banner, you know there is fire by smoke, you know there is a country by its ruler, and you distinguish a woman by her husband.'
At that time, this deva praised with a verse:
'Faith and the second, until old age, all kinds of things are born in the world, non-path, the most excellent, what is the beginning of a verse, distinguishing a chariot is the tenth.'
Separate Translation of the Samyukta Agama Sutra, Volume 12
Separate Translation of the Samyukta Agama Sutra, Volume 13 (According to the Dan version, Volume 7, after the sixth sheet)
(250)
At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, there was an elder who invited the Buddha and the Sangha to hold a grand offering ceremony. At that time, the World Honored One, surrounded by many disciples, came to the house of that great elder. At that time, the Venerable Bhagisa (Bhagisa), was on duty in the Sangha to guard the monastery. At that time, many women came to the monastery, and one of the women
，有一端正美色之者，時，婆耆奢見斯事已，為色壞心，生於欲想。復自思念：「我今妄想失於大利，期于非利，人身難得，命終亦然。若生是心，名為不善。寧舍壽命，不作欲想。我於今者，不名出家。何以故？見於少壯端正女人，不自製心，便生欲想，我今當說厭惡之患。」即說偈言：
「我今舍俗累， 住于出家法， 無明欲所逐， 將失本善心。 如牛食他苗， 甘味無制者， 五欲亦如是， 貪嗜無慚愧。 若不禁制者， 必害善法苗， 譬如剎利子， 具習諸伎藝， 設有善射術， 具滿一千人， 如是剎利子， 戰鬥力勝彼。 比丘念具足， 如彼剎利子， 常持智慧力， 斷滅于欲覺。 既除欲覺已， 快樂常寂滅， 我親佛前聞， 二種之親友， 趣向涅槃道， 是我心所樂， 我修不放逸， 處林住空寂。 我熟贊於心， 是名立正法， 后必趣于死， 若得涅槃時， 當知是噁心， 云何能見我？」
（二五一）
一時，佛在舍衛國祇樹給孤獨園。爾時，尊者婆耆奢于有德者，謙順柔軟諸比丘所，心生憍慢，尋自覺知，呵責於己：「我極失利，都無饒益，人身難得，出家難遇，我既得之，不能謹慎，輕於出家，輕於受命，以己智慧輕蔑于彼謙順柔
【現代漢語翻譯】 現代漢語譯本 有一個容貌端正美麗的女子，當時，婆耆奢（Bhagisha）看到這件事後，被美色迷惑了心，產生了慾望的念頭。他又自己思量：『我現在妄想，失去了大利益，追求非利益，人身難以獲得，生命終結也是如此。如果產生這種心念，就叫做不善。寧可捨棄生命，也不要產生慾望的念頭。我如今，不能算作是出家人。為什麼呢？看到年輕貌美的女子，不能控制自己的心，就產生慾望的念頭，我如今應當說厭惡慾望的過患。』於是說了偈語： 『我如今捨棄世俗的牽累，安住于出家修行的法中，被無明和慾望所驅使，將要失去本來的善心。如同牛吃了別人的禾苗，貪圖美味而沒有節制，五欲也是這樣，貪婪嗜好而不知羞愧。如果不能禁止和控制，必定會損害善法的幼苗，譬如剎利（Kshatriya）的王子，精通各種技藝，即使有善於射箭的本領，具備一千人，這樣的剎利王子，在戰鬥中也能勝過他們。比丘如果念力具足，就像那剎利王子一樣，常常持有智慧的力量，斷滅慾望的覺受。既然除去了慾望的覺受，就能常處於快樂寂滅的狀態，我親自在佛前聽聞，兩種親近的朋友，趣向涅槃的道路，這是我心中所喜愛的，我修習不放逸，住在樹林中，處於空寂之處。我熟練地讚歎自己的心，這叫做建立正法，最終必定會走向死亡，如果能證得涅槃時，應當知道這噁心，又怎麼能見到我呢？』
（二五一）
一時，佛陀在舍衛國（Shravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，尊者婆耆奢（Bhagisha）對於有德行、謙虛柔順的比丘們，心中生起驕慢，隨即自己覺察到，呵責自己說：『我極度地失去了利益，完全沒有益處，人身難以獲得，出家難以遇到，我既然得到了，卻不能謹慎，輕視出家，輕視受戒，用自己的智慧輕蔑那些謙虛柔順
【English Translation】 English version There was a woman of fine and beautiful appearance. At that time, Bhagisha, having seen this, his mind was corrupted by the beauty, and he gave rise to thoughts of desire. He then reflected to himself: 『I am now deluded, losing great benefit and pursuing what is not beneficial. The human body is difficult to obtain, and so is the end of life. If such a thought arises, it is called unwholesome. I would rather give up my life than give rise to thoughts of desire. As I am now, I cannot be called a renunciate. Why is that? Seeing a young and beautiful woman, I cannot control my mind and give rise to thoughts of desire. I should now speak of the suffering of aversion to desire.』 He then spoke in verse: 『I now abandon worldly entanglements, abiding in the Dharma of renunciation. Driven by ignorance and desire, I will lose my original good mind. Like a cow eating another's crops, indulging in flavors without restraint, the five desires are also like this, greedy and shameless. If one does not restrain them, they will surely harm the sprouts of good Dharma. Just like a Kshatriya prince, skilled in various arts, even if he has the skill of archery, and has a thousand men, such a Kshatriya prince, in battle, can overcome them. A bhikkhu who is complete in mindfulness, like that Kshatriya prince, always holds the power of wisdom, cutting off the feeling of desire. Having eliminated the feeling of desire, he is always in a state of joyful tranquility. I have personally heard before the Buddha, two kinds of close friends, heading towards the path of Nirvana, this is what my heart delights in. I cultivate non-negligence, dwelling in the forest, in a place of solitude. I skillfully praise my own mind, this is called establishing the true Dharma. Eventually, I will surely go to death, and if I attain Nirvana, I should know that this evil mind, how can it see me?』
(251)
At one time, the Buddha was in Shravasti, at the Jetavana Anathapindika-arama. At that time, the venerable Bhagisha, towards the virtuous, humble, and gentle bhikkhus, his mind arose with arrogance. He immediately became aware of it and rebuked himself: 『I have greatly lost benefit, there is no advantage at all. The human body is difficult to obtain, and renunciation is difficult to encounter. Since I have obtained it, I cannot be careful, I despise renunciation, I despise the precepts, and with my own intelligence, I look down upon those who are humble and gentle.
軟有德比丘，我今當說厭惡慢心。」即說偈言：
「汝悉舍諸慢， 不應自貢高， 莫以慢自退， 後悔無所及。 一切諸眾生， 皆為慢所害， 為害墮地獄。 是故我今者， 不應恃才辯， 而生憍慢心。 若遠憍慢者， 能捨諸障蓋， 凈心懷恭恪， 獲得於三明， 謙卑如是者， 名得念比丘。 憍陳如舍利， 龍脅及自恣， 不樂及欲結， 出離及憍慢。」
（二五二）
一時，佛在舍衛國祇樹給孤獨園。爾時，尊者婆耆奢獨處閑靜，善能修己，勤行精進，終不放逸，住如是地，逮得三明。時尊者婆耆奢作是念：「我今獨處閑靜，逮得三明，我欲贊己所得三明。」即說偈言：
「我昔如荒醉， 經歷諸城邑， 遊行得值佛， 即蒙大福利。 瞿曇大悲愍， 為我說正法， 我聞正法已， 即得清凈信。 思惟出家者， 世間大導師， 導化無不普， 男女及長幼， 中年及老病， 佛曰是親友， 能示善方所， 眾生無明盲， 將導示其門。 云何名為門？ 所謂四真諦， 從因則生苦， 從苦得出家， 見於八正道， 拔出諸眾生， 安隱趣涅槃。 我修不放逸， 林野空寂處， 獲得於三明， 作佛教已訖。」
（二五三）
一時
【現代漢語翻譯】 現代漢語譯本： 佛陀對軟有德比丘說：『我現在要講說厭惡慢心。』 於是說了偈語： 『你們應當捨棄一切的傲慢，不應該自高自大，不要因為傲慢而退步，到時後悔也來不及了。一切眾生，都因為傲慢而受害，因為傲慢而墮入地獄。所以，我不應該仗恃自己的才能和辯才，而生起驕慢之心。如果能遠離驕慢，就能捨棄一切障礙，以清凈的心懷著恭敬，就能獲得三明。像這樣謙卑的人，才稱得上是得到正念的比丘。憍陳如（Ajñāta Kauṇḍinya），舍利弗（Śāriputra），龍脅（Mahākāśyapa）以及自恣（Pravāraṇā），不樂（Arati）和欲結（Kāma-saṃyojana），都應出離和捨棄傲慢。』
一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，尊者婆耆奢（Vāgiśa）獨自一人在清靜的地方，善於修持自己，勤奮精進，從不懈怠。他安住于這樣的修行，最終獲得了三明。這時，尊者婆耆奢心想：『我現在獨自一人在清靜的地方，獲得了三明，我應該讚歎自己所獲得的三明。』 於是說了偈語： 『我過去就像一個醉漢，在各個城邑中游蕩，有幸遇到了佛陀，才蒙受了巨大的福報。瞿曇（Gautama）佛陀大慈大悲，為我宣說了正法，我聽聞正法后，立刻獲得了清凈的信心。我思惟出家，世間的大導師，他的教化普及一切，無論男女老少，中年和老病，佛陀都視他們為親友，能指示他們善的去處。眾生因為無明而盲目，佛陀引導他們，為他們指出道路。什麼是道路呢？就是所謂的四真諦（catvāri-ārya-satyāni），從因產生苦，從苦中出家，見到八正道（āryāṣṭāṅgamārga），就能拔出一切眾生，讓他們安穩地趨向涅槃（Nirvāṇa）。我修持不放逸，在林野空寂之處，獲得了三明，完成了佛陀的教誨。』
一時
【English Translation】 English version: The Buddha said to the Bhikkhu Soft Virtue: 'I will now speak about the aversion to conceit.' Then he spoke the verse: 'You should abandon all arrogance, you should not be conceited, do not retreat because of arrogance, it will be too late to regret. All sentient beings are harmed by arrogance, and fall into hell because of arrogance. Therefore, I should not rely on my talent and eloquence, and give rise to arrogance. If one can stay away from arrogance, one can abandon all obstacles, with a pure heart and respect, one can obtain the three knowledges. A humble person like this is called a Bhikkhu who has attained mindfulness. Ajñāta Kauṇḍinya, Śāriputra, Mahākāśyapa, as well as Pravāraṇā, Arati and Kāma-saṃyojana, should all depart from and abandon arrogance.'
At one time, the Buddha was in the Jeta Grove, Anāthapiṇḍada's Park in Śrāvastī. At that time, the Venerable Vāgiśa was alone in a quiet place, good at cultivating himself, diligent and vigorous, never negligent. He dwelt in such practice and finally attained the three knowledges. At this time, the Venerable Vāgiśa thought: 'Now I am alone in a quiet place, and I have attained the three knowledges, I should praise the three knowledges that I have attained.' Then he spoke the verse: 'In the past, I was like a drunkard, wandering in various cities, and I was fortunate to meet the Buddha, and I received great blessings. The Buddha Gautama is compassionate, and he preached the Dharma to me. After hearing the Dharma, I immediately gained pure faith. I contemplated leaving home, the great teacher of the world, his teachings are universal, regardless of men, women, old or young, middle-aged and sick, the Buddha regards them as friends, and can show them the good place to go. Sentient beings are blind because of ignorance, the Buddha guides them and shows them the way. What is the way? It is the so-called Four Noble Truths (catvāri-ārya-satyāni), from cause comes suffering, from suffering one leaves home, seeing the Noble Eightfold Path (āryāṣṭāṅgamārga), one can pull out all sentient beings, and let them safely go to Nirvana (Nirvāṇa). I practice non-negligence, in the quiet place of the forest, I have obtained the three knowledges, and completed the Buddha's teachings.'
At one time
，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「我今欲演說四句偈法，汝等至心諦聽諦聽，我今當說。云何名為四句義？
「善說最為上， 仙聖之所說， 愛語非粗語， 是名為第二。 實語非妄語， 是名為第三。 說法不非法， 是名為第四。 是名演四句， 四句之偈義。」
爾時，婆耆奢在眾會中，而作是念：「佛今演於四句之法，我今欲於一句以一偈贊。」爾時，婆耆奢即從座起，合掌向佛，白佛言：「世尊！我今婆耆奢欲有所說，唯愿聽許。」
佛告之言：「恣聽汝說。」
爾時，婆耆奢即說偈言：
「諸有所說不惱己， 亦不害他名善說。 常當愛語令他喜， 亦不造作諸過惡。 從諸佛口有所說， 必得安樂趣涅槃， 能斷諸苦贊善說， 實語甘露最無上， 實語應語得大利， 安立實說善丈夫。」
（二五四）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「世有良醫能治四病，應為王師。何謂為四？一、善能知病。二、能知病所從起。三者、病生已，善知治癒。四者、已差之病，令更不生。能如是者，名世良醫。佛亦成就四種之法，如來、至真、等正覺無上良醫，亦拔眾生四種毒箭。云何為四？所謂是苦，是苦習，是苦滅，是苦滅道。」
【現代漢語翻譯】 現代漢語譯本 佛陀在舍衛國祇樹給孤獨園。當時，佛陀告訴眾比丘：『我現在想演說四句偈的法，你們要專心諦聽，我將要解說。什麼叫做四句義呢？』 『善說最為上，這是聖賢所說的；愛語而非粗語，這稱為第二；實語而非妄語，這稱為第三；說法不違背正法，這稱為第四。這就是所說的四句，四句偈的意義。』 當時，婆耆奢在眾會中，心中想：『佛陀現在演說四句之法，我想要用一偈來讚歎其中的一句。』當時，婆耆奢立即從座位起身，合掌向佛，對佛說：『世尊！我婆耆奢現在想要說些話，希望您能允許。』 佛陀告訴他：『你隨意說吧。』 當時，婆耆奢就說了偈語： 『所說的話不惱害自己，也不傷害他人，這稱為善說。常常說愛語使他人歡喜，也不造作各種過錯。從諸佛口中所說出的，必定能得到安樂，趣向涅槃。能斷除各種痛苦，讚歎善說。實語如同甘露，最為無上。實語、應時之語能得到大利益，安立實說，是善丈夫。』
一時，佛陀在舍衛國祇樹給孤獨園。當時，佛陀告訴眾比丘：『世間有良醫能治療四種疾病，應該作為國王的老師。哪四種呢？一、善於知道疾病。二、能知道疾病從何而起。三、疾病產生后，善於知道如何治癒。四、已經治好的疾病，使它不再復發。能做到這樣的，稱為世間良醫。佛陀也成就了四種法，如來、至真、等正覺是無上的良醫，也能拔除眾生四種毒箭。哪四種呢？就是所謂的苦，苦的生起，苦的滅除，以及滅除苦的道路。』
【English Translation】 English version The Buddha was in Śrāvastī (舍衛國) at the Jeta Grove (祇樹給孤獨園), Anāthapiṇḍika』s Park. At that time, the Buddha said to the monks: 『I now wish to expound the Dharma of the four-line verse. You should listen attentively, and I will explain. What are the meanings of the four lines?』 『Speaking well is the highest, as spoken by the sages and saints; loving speech, not harsh speech, this is called the second; truthful speech, not false speech, this is called the third; speaking the Dharma without contradicting the Dharma, this is called the fourth. This is what is called the four lines, the meaning of the four-line verse.』 At that time, Vāgiśa (婆耆奢) was in the assembly, and he thought: 『The Buddha is now expounding the Dharma of the four lines, I wish to praise one of the lines with a verse.』 At that time, Vāgiśa immediately rose from his seat, put his palms together towards the Buddha, and said to the Buddha: 『World Honored One! I, Vāgiśa, now wish to say something, I hope you will allow it.』 The Buddha told him: 『You may speak as you wish.』 At that time, Vāgiśa then spoke the verse: 『What is spoken does not trouble oneself, nor harm others, this is called speaking well. Always speak loving words to make others happy, and do not create any faults. What is spoken from the mouths of all Buddhas, will surely attain peace and joy, and go towards Nirvāṇa (涅槃). Able to cut off all suffering, praise speaking well. Truthful speech is like nectar, the most supreme. Truthful speech, timely speech, can obtain great benefits, establishing truthful speech, is a good man.』
At one time, the Buddha was in Śrāvastī (舍衛國) at the Jeta Grove (祇樹給孤獨園), Anāthapiṇḍika』s Park. At that time, the Buddha said to the monks: 『In the world, there are good physicians who can cure four diseases, and they should be teachers of kings. What are the four? First, being good at knowing the disease. Second, being able to know where the disease arises from. Third, after the disease has arisen, being good at knowing how to cure it. Fourth, after the disease has been cured, preventing it from recurring. One who can do this is called a good physician in the world. The Buddha has also accomplished four kinds of Dharma, the Tathāgata (如來), the Truly Enlightened One (至真), the Perfectly Enlightened One (等正覺), is the supreme physician, and can also pull out the four poisonous arrows of sentient beings. What are the four? They are what is called suffering (苦), the arising of suffering (苦習), the cessation of suffering (苦滅), and the path to the cessation of suffering (苦滅道).』
佛告比丘：「生老病死，憂悲苦惱，如此毒箭，非是世間醫所能知，生苦因緣，及能斷生苦，亦不知老病死，憂悲苦惱因緣，及能斷除。唯有如來、至真、等正覺無上良醫，知生苦因緣，及以斷苦，乃至知老病死，憂悲苦惱，知其因緣，及以斷除。是以如來善能拔出四種毒箭，故得稱為無上良醫。」
爾時，尊者婆耆奢在彼會坐，作是念言：「我今當贊如來所說拔四毒箭喻法。」即從座起，合掌向佛，而說偈言：
「我今歸命佛， 愍于群生類， 最上第一尊， 能拔出毒箭。 世有四種醫， 能治四種病， 所謂療身疾， 嬰兒眼毒箭。 如來治眼病， 過於彼世醫， 能以智慧錍， 決無明眼膜。 如來治身患， 過於彼世醫， 世醫所療者， 唯能治四大。 如來善分別， 六界十八界， 以此法能治， 三毒身重病， 能治嬰愚病， 最勝無有上， 故我今敬禮， 瞿曇之大師。 醫王名迦留， 多施人湯藥， 復有一明醫， 名為婆呼盧， 瞻毗及耆婆， 如是醫王等， 皆能療眾病。 是等四種師， 治者必得差， 雖差病還發， 亦復不免死。 如來無上醫， 所可療治者， 拔毒盡苦際， 畢竟離生死， 終更不受苦。 無量億那由， 阿僧祇眾
【現代漢語翻譯】 現代漢語譯本 佛陀告訴比丘們：『生、老、病、死，憂愁、悲傷、痛苦、煩惱，這些就像毒箭一樣，不是世間的醫生所能瞭解的。他們不知道生之苦的因緣，也不知道如何斷除生之苦；他們也不知道老、病、死，憂愁、悲傷、痛苦、煩惱的因緣，也不知道如何斷除它們。只有如來（Tathagata，佛的稱號）、至真（Arhat，阿羅漢的稱號）、等正覺（Samyaksambuddha，完全覺悟的佛陀）無上的良醫，才知道生之苦的因緣，以及如何斷除生之苦，乃至知道老、病、死，憂愁、悲傷、痛苦、煩惱的因緣，以及如何斷除它們。因此，如來善於拔出這四種毒箭，所以被稱為無上的良醫。』 當時，尊者婆耆奢（Vakkali，佛陀弟子）在那個集會中坐著，心中想：『我現在應當讚美如來所說的拔除四種毒箭的比喻。』於是他從座位上站起來，合掌向佛，用偈頌說道： 『我現在歸命于佛，憐憫一切眾生，您是最上第一的尊者，能拔出毒箭。 世間有四種醫生，能治療四種疾病，他們治療身體的疾病，以及嬰兒眼睛中的毒箭。 如來治療眼睛的疾病，勝過世間的醫生，能用智慧的利器，決斷無明的眼膜。 如來治療身體的疾病，勝過世間的醫生，世間的醫生所能治療的，只能治療四大（地、水、火、風）。 如來善於分別六界（地、水、火、風、空、識）和十八界（六根、六塵、六識），用這些法能治療三毒（貪、嗔、癡）所引起的身體重病。 能治療愚癡的疾病，是最殊勝無上的，所以我現在敬禮，瞿曇（Gotama，佛的姓氏）的大師。 醫王名叫迦留（Kalu），經常給人湯藥，還有一位名醫，名叫婆呼盧（Bahula），瞻毗（Jambuka）和耆婆（Jivaka），這些醫王等，都能治療各種疾病。 這四種醫生，治療后病一定會好，雖然病好了還會復發，也無法避免死亡。如來是無上的醫生，所治療的，是拔除毒箭，達到痛苦的盡頭，最終脫離生死，永遠不再受苦。 無量億那由他（Nayuta，數量單位），阿僧祇（Asankhya，數量單位）的眾生，都蒙受佛陀的恩澤。』
【English Translation】 English version The Buddha said to the monks: 'Birth, old age, sickness, death, sorrow, lamentation, pain, and distress, these are like poisonous arrows, which worldly physicians cannot understand. They do not know the causes of the suffering of birth, nor how to end it; they also do not know the causes of old age, sickness, death, sorrow, lamentation, pain, and distress, nor how to eliminate them. Only the Tathagata (the title of the Buddha), the Arhat (the title of an enlightened being), the Samyaksambuddha (the fully enlightened Buddha), the unsurpassed physician, knows the causes of the suffering of birth, and how to end it, and even knows the causes of old age, sickness, death, sorrow, lamentation, pain, and distress, and how to eliminate them. Therefore, the Tathagata is skilled in extracting these four poisonous arrows, and thus is called the unsurpassed physician.' At that time, the Venerable Vakkali (a disciple of the Buddha) was sitting in that assembly, and he thought: 'Now I should praise the Tathagata's metaphor of extracting the four poisonous arrows.' Then he rose from his seat, put his palms together towards the Buddha, and spoke in verse: 'I now take refuge in the Buddha, who has compassion for all living beings, you are the supreme and foremost honored one, who can extract the poisonous arrows. There are four kinds of physicians in the world, who can treat four kinds of diseases, they treat physical illnesses, and the poisonous arrows in the eyes of infants. The Tathagata treats eye diseases, surpassing worldly physicians, and can use the sharp tool of wisdom to cut through the membrane of ignorance. The Tathagata treats physical illnesses, surpassing worldly physicians, what worldly physicians can treat is only the four great elements (earth, water, fire, and wind). The Tathagata is skilled in distinguishing the six elements (earth, water, fire, wind, space, and consciousness) and the eighteen realms (six sense organs, six sense objects, and six consciousnesses), and with these teachings can cure the serious illnesses of the body caused by the three poisons (greed, hatred, and delusion). He can cure the disease of ignorance, and is the most supreme and unsurpassed, therefore I now pay homage to the master, Gotama (the Buddha's family name). The physician king named Kalu often gives people medicine, and there is another famous physician named Bahula, Jambuka, and Jivaka, these physician kings, etc., can all treat various diseases. These four kinds of physicians, after treatment, the illness will surely get better, although the illness gets better, it will recur, and they cannot avoid death. The Tathagata is the unsurpassed physician, what he treats is the extraction of poisonous arrows, reaching the end of suffering, ultimately escaping birth and death, and never suffering again. Countless billions of Nayutas (a unit of number), Asankhyas (a unit of number) of beings, all receive the Buddha's grace.'
生， 佛治令盡苦， 畢竟不還發。 我今白大眾， 諸賢在會者， 甘露不死藥， 咸當至心服。 諸人應受信， 最上治目者， 療身拔毒箭， 諸醫無與等， 是故宜至心， 歸命瞿曇尊。」
（二五五）
一時，佛在王舍城迦蘭陀竹林。爾時，尼瞿陀劫波比丘住彼第一曠野林中，而此野中，復有一林。時此比丘于彼遇病，尊者婆耆供給彼病尼瞿陀劫波比丘，因此病故，即入涅槃。爾時，尊者婆耆奢耶旬供養和上尼瞿陀劫波已，漸次遊行至王舍城迦蘭陀竹林。時婆耆奢于其晨朝，著衣持缽，入王舍城乞食，乞食食已，洗缽，收攝坐具，往詣佛所，整其衣服，合掌向佛，說偈問曰：
「我今欲問佛， 無量之解慧， 現在斷疑惑， 于曠野城中， 比丘入涅槃， 生來有福德， 守攝身口意， 兼有大名聞， 尼瞿陀劫賓， 佛為作是名， 佛為婆羅門， 立如是名字。」
（二五六）
一時，佛在舍衛國祇樹給孤獨園。爾時，諸大聲聞耆舊之等，于佛左右，各造庵窟，于其中住。時憍陳如、頗發耆賢跋溝、摩訶南、耶舍那毗摩羅牛呞、尊者舍利弗、摩訶目連、摩訶迦葉、摩訶俱絺羅、摩訶劫賓那、尊者阿那律、尊者難陀迦、尊者鉗比啰、耶舍賒羅俱毗訶、富那拘毗羅、
【現代漢語翻譯】 現代漢語譯本 生（指眾生）， 佛陀教導令其徹底脫離痛苦，最終不再輪迴。 我今天告訴大家，各位在座的賢者， 這甘露般的不死之藥，都應當全心全意地服用。 諸位應當信受，這最上等的醫治者， 能療愈身體，拔除毒箭，所有醫生都無法與之相比。 因此應當全心全意，歸依瞿曇（Gautama）尊者。
一時，佛陀在王舍城（Rājagṛha）的迦蘭陀竹林（Kalandaka Venuvana）。當時，尼瞿陀劫波（Nigrodhakappa）比丘住在第一處曠野林中，而這曠野中，還有另一片樹林。當時這位比丘在那裡生病，尊者婆耆（Vāgīśa）照顧生病的尼瞿陀劫波比丘，因此病故，進入涅槃。當時，尊者婆耆奢（Vāgīśa）供養完和尚尼瞿陀劫波后，逐漸來到王舍城迦蘭陀竹林。當時，婆耆奢在早晨，穿好衣服，拿著缽，進入王舍城乞食，乞食完畢，洗好缽，收拾好坐具，前往佛陀所在之處，整理好衣服，合掌向佛陀，用偈頌問道：
『我今天想請問佛陀，您擁有無量的智慧， 現在想斷除我的疑惑，在曠野的城中， 有比丘入涅槃，他生來就具有福德， 守護身口意，兼有很大的名聲， 尼瞿陀劫賓（Nigrodhakappa），佛陀為他取了這個名字， 佛陀您是婆羅門（Brahmin），為他起了這樣的名字。』
一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anathapindika）。當時，諸位大聲聞（Śrāvaka）耆舊等，在佛陀左右，各自建造庵窟，住在其中。當時，憍陳如（Kauṇḍinya）、頗發耆（Bhaddiya）、賢跋溝（Vakkali）、摩訶南（Mahānāma）、耶舍（Yaśa）、那毗摩羅牛呞（Nābhimala-goghika）、尊者舍利弗（Śāriputra）、摩訶目連（Mahāmaudgalyāyana）、摩訶迦葉（Mahākāśyapa）、摩訶俱絺羅（Mahākauṣṭhila）、摩訶劫賓那（Mahākappina）、尊者阿那律（Aniruddha）、尊者難陀迦（Nandaka）、尊者鉗比啰（Kimbila）、耶舍賒羅俱毗訶（Yaśodhara-kuvihāra）、富那拘毗羅（Pūrṇa-kuvihāra）
【English Translation】 English version Birth, The Buddha teaches to end all suffering, ultimately not returning to rebirth. I now tell the assembly, all the wise ones present, This nectar-like medicine of immortality, all should take it with utmost sincerity. You should believe and accept, this supreme healer, Who can heal the body, remove the poisoned arrows, no doctor can compare. Therefore, you should wholeheartedly, take refuge in the venerable Gautama.
At one time, the Buddha was in the Kalandaka Bamboo Grove (Kalandaka Venuvana) in Rājagṛha. At that time, the monk Nigrodhakappa was dwelling in the first wilderness forest, and in this wilderness, there was another forest. At that time, this monk fell ill there, and the venerable Vāgīśa attended to the sick monk Nigrodhakappa, and because of this illness, he entered Nirvana. At that time, after the venerable Vāgīśa had finished attending to his preceptor Nigrodhakappa, he gradually came to the Kalandaka Bamboo Grove in Rājagṛha. Then, Vāgīśa, in the morning, put on his robes, took his bowl, entered Rājagṛha to beg for food, and after eating, washed his bowl, put away his sitting mat, went to where the Buddha was, adjusted his robes, put his palms together towards the Buddha, and asked in verse:
'I now wish to ask the Buddha, who has immeasurable wisdom, Now I want to dispel my doubts, in the city of the wilderness, A monk entered Nirvana, he was born with merit, Guarding his body, speech, and mind, and also had great fame, Nigrodhakappa, the Buddha gave him this name, You, Buddha, are a Brahmin, and gave him such a name.'
At one time, the Buddha was in the Jetavana Anathapindika Grove in Śrāvastī. At that time, the great Śrāvakas, elders, and others, on the left and right of the Buddha, each built hermitages and lived in them. At that time, Kauṇḍinya, Bhaddiya, Vakkali, Mahānāma, Yaśa, Nābhimala-goghika, the venerable Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākauṣṭhila, Mahākappina, the venerable Aniruddha, the venerable Nandaka, the venerable Kimbila, Yaśodhara-kuvihāra, Pūrṇa-kuvihāra,
拘婆尼、泥迦他毗羅，如是等輩，及諸餘大聲聞，各于草菴諸窟中住。于月十五日布薩，爾時，如來於眾僧前，敷座而坐，尊者婆耆奢亦在會中，即從座起，叉手合掌白佛言：「聽我所說。」
佛言：「我今恣汝所說。」
「諸大比丘等， 必干竭欲愛， 棄捨諸積聚， 勇捍無怖畏。 知時知節量， 不貪嗜五欲， 離一切垢穢， 深心有黠慧。 有如斯事故， 名為大比丘。」
（二五七）
一時，佛在舍衛國祇樹給孤獨園。爾時，尊者婆耆奢來至毗舍佉鹿子母講堂中，遇病困篤。爾時，富匿於彼瞻病。時，尊者婆耆奢告富匿言：「汝可往詣於世尊所，如我婆耆奢頂禮世尊足下，問訊世尊：『少病、少惱、起居輕利，無諸苦不？』」爾時，富匿受尊者教往詣佛所，頂禮佛足，在一面坐，合掌白佛言：「世尊！婆耆奢比丘在毗舍佉講堂中，病疹困篤，而語我言：『往世尊所，稱我名字，頂禮佛足，問訊世尊：「少病、少惱、起居輕利，無諸苦不？」』」爾時，富匿復白佛言：「此婆耆奢，或因困疾，即入涅槃，唯愿世尊，屈意往彼。」如來默然受富匿語。
爾時，富匿即還詣尊者婆耆奢所，白言：「和上！我問訊已，復啟世尊：『婆耆奢或因困病，入于涅槃。』世尊默然聽受我語。」
【現代漢語翻譯】 現代漢語譯本 拘婆尼（Kuhoni）、泥迦他毗羅（Nigathabila）等，以及其他大聲聞弟子，各自住在草菴或洞窟中。在每月十五日的布薩日，如來在僧眾前鋪設座位坐下，尊者婆耆奢（Bhagisha）也在會中，他從座位起身，叉手合掌對佛說：『請允許我發言。』 佛說：『我現在允許你發言。』 『諸位大比丘們，必須徹底斷絕慾望和愛戀，捨棄一切積聚，勇敢無畏。要懂得時機和節制，不貪戀五欲，遠離一切污垢，內心深處要有智慧。因為有這樣的緣故，才被稱為大比丘。』 （二五七） 一時，佛陀在舍衛國（Shravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，尊者婆耆奢來到毗舍佉（Visakha）鹿子母講堂，身患重病。當時，富匿（Punniya）在那裡照顧他。尊者婆耆奢告訴富匿說：『你可以去拜見世尊，代我婆耆奢頂禮世尊足下，問候世尊：『是否少病少惱，起居輕便，沒有痛苦？』』當時，富匿接受尊者的囑託，前往佛陀處，頂禮佛足，在一旁坐下，合掌對佛說：『世尊！婆耆奢比丘在毗舍佉講堂中，身患重病，他讓我來告訴您，代他頂禮佛足，問候世尊：「是否少病少惱，起居輕便，沒有痛苦？」』當時，富匿又對佛說：『這位婆耆奢，或許會因病重而入涅槃，希望世尊能屈尊前往探望。』如來默然接受了富匿的話。 當時，富匿立即返回尊者婆耆奢處，告訴他說：『和上！我已經問候過了，並稟告世尊：「婆耆奢或許會因病重而入涅槃。」世尊默然聽受了我的話。』
【English Translation】 English version Kuhoni, Nigathabila, and others of their kind, as well as other great Shravakas (great disciples), each dwelt in huts or caves. On the fifteenth day of the month, the Uposatha (observance day), the Tathagata (Buddha) sat on a seat prepared before the Sangha (monastic community), and the Venerable Bhagisha was also present. He rose from his seat, folded his hands, and said to the Buddha, 'Please allow me to speak.' The Buddha said, 'I now grant you permission to speak.' 'O great Bhikkhus (monks), you must completely eradicate desire and craving, abandon all accumulations, be brave and fearless. You must understand the right time and moderation, not be greedy for the five desires, be free from all defilements, and have wisdom deep within your hearts. Because of these reasons, you are called great Bhikkhus.' (257) At one time, the Buddha was in the Jetavana Anathapindika-arama (Jetavana Grove) in Shravasti. At that time, the Venerable Bhagisha came to the Visakha Migaramata (Visakha's Deer Park) lecture hall, suffering from a severe illness. At that time, Punniya was there taking care of him. The Venerable Bhagisha said to Punniya, 'You may go to see the World Honored One, and on my behalf, Bhagisha, bow down at the feet of the World Honored One, and ask the World Honored One: 「Are you free from illness and trouble, are you comfortable in your daily life, and are you without suffering?」' At that time, Punniya accepted the Venerable's instructions, went to the Buddha, bowed down at his feet, sat to one side, and with folded hands said to the Buddha, 'World Honored One! The Bhikkhu Bhagisha is in the Visakha lecture hall, suffering from a severe illness, and he told me to come and tell you, on his behalf, to bow down at your feet, and ask the World Honored One: 「Are you free from illness and trouble, are you comfortable in your daily life, and are you without suffering?」' At that time, Punniya also said to the Buddha, 'This Bhagisha, perhaps due to his severe illness, will enter Nirvana (final liberation), I hope the World Honored One will condescend to visit him.' The Tathagata silently accepted Punniya's words. At that time, Punniya immediately returned to the Venerable Bhagisha, and told him, 'Venerable! I have already inquired, and reported to the World Honored One: 「Bhagisha may enter Nirvana due to his severe illness.」 The World Honored One silently listened to my words.'
爾時，世尊從禪定起，即往毗舍佉講堂婆耆奢所。時婆耆奢遙見佛來，自力欲起，佛告之曰：「不須汝起。」爾時，世尊別敷座坐，告婆耆奢：「汝今身體苦痛為可忍不？能飲食不？」
時婆耆奢白言：「此痛轉增，無有瘳損，今我所患，譬如力士捉儜人發，㨑搣揉捺，我患頭痛，亦復如是。又如大力殺牛之人，以刀刺腹，割其腸肚，我患腹痛，亦復如是。又如瘦人為有力者強捉，火炙，身體燋然，我苦體痛，亦復如是。我於今日欲入涅槃，我于最後欲贊于佛。」
佛告之曰：「隨汝所說。」即說偈言(本無少偈)。
本如酒醉四句贊 龍脅、拔毒箭 尼瞿陀劫賓入涅槃 贊大聲聞 婆耆奢滅盡
（二五八）
一時佛游俱薩羅，還至舍衛國祇樹給孤獨園。時有摩納名曰極慢，其所承藉，七世以來，父母真正博通多聞，既自讀誦，亦教他人，其所聞者，聞則能持，四圍陀典，已達其趣：娑羅乾陀論，及與聲論、毗伽羅論、戲笑之論、毗陀羅論，善解法句義趣，通達如是種種諸論。容貌端正，才藝過人，難可儔匹，兼生豪族，又處富貴，自恃才力，生大憍慢，于父母所不生敬順，及和上阿阇梨、師長、親屬，斯不敬禮。
時極慢摩納聞佛從俱薩羅至舍衛國祇樹給孤獨園，將往佛所，而作是念：「我至彼時，
【現代漢語翻譯】 現代漢語譯本：當時，世尊從禪定中起身，隨即前往毗舍佉講堂婆耆奢（Bhagisha，一位比丘）所在之處。當時，婆耆奢遠遠地看見佛陀前來，想要自己起身迎接，佛陀告訴他說：『你不用起身。』這時，世尊另外鋪設座位坐下，告訴婆耆奢：『你現在身體的苦痛是否可以忍受？還能進食嗎？』 當時，婆耆奢回答說：『這疼痛越來越劇烈，沒有絲毫減輕，我現在所患的病痛，就像力士抓住弱者的頭髮，揉捏拉扯一樣，我頭痛的感受也是如此。又像大力殺牛的人，用刀刺入腹部，割開腸肚，我腹痛的感受也是如此。又像瘦弱的人被有力的人強行抓住，用火炙烤，身體焦灼，我身體疼痛的感受也是如此。我今天想要進入涅槃（Nirvana，佛教的最高境界），我將在最後讚美佛陀。』 佛陀告訴他說：『隨你所說。』隨即說了偈語（本來沒有少偈）。 本如酒醉四句贊，龍脅（Longxie，佛陀的別稱）、拔毒箭（Bá dú jiàn，比喻去除煩惱），尼瞿陀（Niguta，一位比丘）劫賓（Jiebin，一位比丘）入涅槃，贊大聲聞（Dà shēngwén，佛陀的弟子），婆耆奢（Bhagisha）滅盡（Mie jin，指涅槃）。 （二五八） 一時，佛陀在俱薩羅（Kosala，古印度十六雄國之一）游化，之後回到舍衛國（Shravasti，古印度城市）的祇樹給孤獨園（Jetavana Anathapindika-arama，佛陀在舍衛國的主要居所）。當時，有一位名叫極慢（Jiman，人名）的摩納（Manava，婆羅門教的青年學徒），他所憑藉的，是七世以來，父母都是真正博學多聞之人，他自己既能誦讀，也能教導他人，他所聽聞的，聽過就能記住，對於四圍陀典（Four Vedas，婆羅門教的根本經典），已經通達其旨趣：娑羅乾陀論（Saragandha，一種論書），以及聲論、毗伽羅論（Vyakarana，語法學）、戲笑之論、毗陀羅論（Vidala，一種論書），善於理解法句的意義和旨趣，通達如此種種論書。他容貌端正，才藝過人，難以找到匹敵之人，加上出身豪門，又處富貴，自恃才華和能力，生起極大的驕傲自滿，對於父母不生恭敬順從之心，對於和上（Upadhyaya，戒師）、阿阇梨（Acharya，導師）、師長、親屬，都不敬禮。 當時，極慢摩納聽說佛陀從俱薩羅來到舍衛國祇樹給孤獨園，就打算前往佛陀所在之處，心中想道：『我到那裡的時候，』
【English Translation】 English version: At that time, the World Honored One arose from meditation and went to where Bhagisha (a monk) was at the Vishakha lecture hall. Then, Bhagisha saw the Buddha coming from afar and tried to rise on his own, but the Buddha told him, 'You do not need to rise.' At that time, the World Honored One laid out another seat and sat down, and said to Bhagisha, 'Is the pain in your body bearable now? Are you able to eat?' Then, Bhagisha replied, 'This pain is increasing and not diminishing at all. The pain I am suffering now is like a strong man grabbing a weak person's hair, twisting, pulling, and kneading it. My headache feels the same. It is also like a strong man who kills a cow, stabbing its abdomen with a knife and cutting open its intestines. My abdominal pain feels the same. It is also like a thin person being forcibly grabbed by a strong person and burned with fire, their body scorched. My body pain feels the same. Today, I wish to enter Nirvana (the ultimate state of enlightenment), and I will praise the Buddha for the last time.' The Buddha told him, 'As you wish.' Then he spoke a verse (originally there were no few verses). Originally like a drunken four-line praise, Longxie (another name for the Buddha), removing the poisoned arrow (a metaphor for removing afflictions), Niguta (a monk), Jiebin (a monk) entering Nirvana, praising the great disciples (of the Buddha), Bhagisha extinguished (referring to Nirvana). (Two five eight) At one time, the Buddha was traveling in Kosala (one of the sixteen ancient kingdoms of India), and then returned to the Jetavana Anathapindika-arama (the main residence of the Buddha in Shravasti) in Shravasti (an ancient city in India). At that time, there was a Manava (a young Brahmin student) named Jiman, whose background was that for seven generations, his parents were truly learned and knowledgeable. He could recite and teach others. What he heard, he could remember. He had mastered the Four Vedas (the fundamental scriptures of Brahmanism), and understood their meaning: the Saragandha (a type of treatise), as well as phonetics, Vyakarana (grammar), treatises on humor, and Vidala (a type of treatise), he was good at understanding the meaning and purpose of the Dharma verses, and was proficient in all kinds of treatises. He had a handsome appearance, and his talent was outstanding, difficult to find a match. In addition, he was born into a wealthy family, and was in a position of wealth and honor. He relied on his talent and ability, and developed great arrogance and complacency. He did not have respect and obedience for his parents, and did not pay respect to his Upadhyaya (preceptor), Acharya (teacher), teachers, and relatives. At that time, Jiman Manava heard that the Buddha had come from Kosala to the Jetavana Anathapindika-arama in Shravasti, and planned to go to where the Buddha was, thinking in his heart, 'When I get there,'
若沙門瞿曇接待我者，我當問訊；若不問我，當默然還。」爾時，摩納作是念已，即詣佛所。
於時世尊大眾圍繞而為說法，極慢摩納雖往于彼，如來當時聊不顧視。時彼摩納默作是念：「沙門瞿曇都不以我而逕於懷。」尋欲歸依。爾時，世尊知其心念，即說偈言：
「為義來至此， 未得便欲還， 何不使獲得， 稱汝所來心？」
極慢摩納作是思惟：「沙門瞿曇知我所念。」即生信心，欲禮佛足。佛告摩納：「我錄汝心，不必禮敬，所為已足。」
爾時，大眾睹斯事已，怪未曾有，咸作是言：「沙門瞿曇有大神足，此極慢摩納於己父母、和上阿阇梨所，尚無恭敬，今見瞿曇能自謙下，恂恂恭順。」
爾時，極慢摩納見諸大眾言音暫止，在一面坐，端身正意，而說偈言：
「當於何等所， 不應起憍慢？ 復更於何所， 而當生謙讓？ 孰能卻眾苦？ 何者與利樂？ 供養何者勝， 為賢智所贊？」
「供養于父母， 以空凈滿月， 敬順兄諸親， 和上阿阇梨， 及余尊長等， 于彼不應慢， 宜當自謙下， 都應悉恭敬。 若見憂惱者， 應為除諸苦， 亦與其快樂， 普皆應供養。 若斷貪慾瞋， 並離愚癡者， 漏盡阿羅漢， 正智得解脫。 於斯上人所，
【現代漢語翻譯】 現代漢語譯本 『如果沙門瞿曇（釋迦牟尼的尊稱）接待我，我就向他問訊；如果他不理睬我，我就默默地離開。』當時，摩納（婆羅門教的青年）這樣想著，就前往佛陀所在的地方。 那時，世尊（佛陀）被大眾圍繞著說法，極慢摩納（非常傲慢的青年）雖然到了那裡，如來（佛陀）當時卻絲毫沒有看他。那時，摩納默默地想：『沙門瞿曇根本沒有把我放在心上。』他隨即想要離開。這時，世尊知道他的想法，就說了偈語： 『爲了求法來到這裡， 沒有得到就想回去， 為什麼不讓你獲得， 符合你來的心意？』 極慢摩納心想：『沙門瞿曇知道我的想法。』立刻生起了信心，想要禮拜佛足。佛陀告訴摩納：『我已經瞭解你的心意，不必行禮，這樣就足夠了。』 當時，大眾看到這件事，感到非常驚訝，都說：『沙門瞿曇有大神力，這個極慢摩納對於自己的父母、和上（老師）阿阇梨（導師）尚且沒有恭敬之心，現在見到瞿曇卻能自己謙卑下來，如此恭順。』 當時，極慢摩納看到大眾的議論暫時停止，就坐在一旁，端正身心，說了偈語： 『在什麼地方， 不應該生起驕慢？ 又在什麼地方， 應當生起謙讓？ 誰能去除眾苦？ 誰能給予快樂？ 供養誰最殊勝， 為賢智所讚歎？』 『供養父母， 如同以空凈的滿月， 尊敬順從兄弟親人， 和上（老師）阿阇梨（導師）， 以及其他尊長， 對於他們不應該驕慢， 應當自己謙卑， 都應該恭敬。 如果看到憂愁苦惱的人， 應當為他們解除痛苦， 也給予他們快樂， 普遍都應該供養。 如果斷除了貪慾、嗔恨， 並且遠離愚癡的人， 漏盡（煩惱已盡）的阿羅漢（已證悟的聖者）， 以正智獲得解脫。 對於這樣的人，
【English Translation】 English version 'If the Shramana Gautama (an honorific title for Shakyamuni Buddha) receives me, I will greet him; if he does not acknowledge me, I will silently leave.' At that time, the Manava (a Brahmin youth) thought this and went to where the Buddha was. At that time, the World Honored One (Buddha) was surrounded by a crowd, teaching the Dharma. Although the extremely arrogant Manava went there, the Tathagata (Buddha) did not even glance at him. Then, the Manava silently thought: 'The Shramana Gautama does not consider me at all.' He immediately wanted to leave. At that moment, the World Honored One, knowing his thoughts, spoke a verse: 'Having come here for the sake of the Dharma, And wanting to return without obtaining it, Why not let you obtain it, To fulfill the intention of your coming?' The extremely arrogant Manava thought: 'The Shramana Gautama knows my thoughts.' He immediately developed faith and wanted to bow at the Buddha's feet. The Buddha told the Manava: 'I have understood your mind, there is no need to bow, this is sufficient.' At that time, the crowd, seeing this event, were very surprised and said: 'The Shramana Gautama has great spiritual power. This extremely arrogant Manava does not even have respect for his own parents, Upadhyaya (teacher), and Acharya (mentor), yet now, seeing Gautama, he can humble himself and be so respectful.' At that time, the extremely arrogant Manava, seeing that the crowd's discussion had temporarily stopped, sat to one side, composed his body and mind, and spoke a verse: 'Towards whom, Should one not arise with arrogance? And towards whom, Should one arise with humility? Who can remove suffering? Who can give happiness? Whom is it most excellent to make offerings to, And is praised by the wise and virtuous?' 'Make offerings to parents, Like the empty and pure full moon, Respect and obey brothers and relatives, The Upadhyaya (teacher) and Acharya (mentor), And other elders, Towards them one should not be arrogant, One should be humble, And should be respectful. If one sees those who are worried and distressed, One should remove their suffering, And also give them happiness, One should universally make offerings. If one has cut off greed, hatred, And is far from ignorance, The Arhat (enlightened being) who has exhausted the outflows (of defilements), Has attained liberation with right wisdom. Towards such a superior person,
除慢不自高， 應當向歸依， 合掌而敬禮。」
爾時，世尊為極慢說諸法要，乃至不受後有。余如波羅蜜阇經中說。
（二五九）
一時佛游俱薩羅，至舍衛國祇樹給孤獨園。爾時，優竭提舍利婆羅門施設大祀，七百牛王系之於柱，牸牛、犢子、䍧羖羊等，如是種種所有畜生，不可稱計，在祀場中，處處系之，設諸肴膳，種種飲食。爾時，余國諸婆羅門聞彼設祀，悉來雲集。
時優竭提舍利婆羅門聞佛從俱薩羅到舍衛國祇樹給孤獨園，欲往佛所，作是念言：「我今設祀，所作會具，當問瞿曇，將不少耶？」時婆羅門乘羽葆車，所著衣裳，上下純白，提三岐金叉，持金藻盥，滿中凈水，諸摩納眾圍繞左右，余國種種諸婆羅門亦為翼從，來詣佛所，問訊已訖，在一面坐，具白佛言：「世尊！我於今者，設斯大祀，系七百牛王及諸畜生，乃至余國婆羅門等，悉來雲集。辦具已訖，欲設大祀。愿佛教我，滿足有勝，無少減不？」
佛言：「婆羅門！汝為祀主，大施求福，亦大得罪，豎三種刀，斯名不善。作于苦因，亦得苦報，得於苦利，受報亦苦。云何名為三種刀？意、口、身刀也。何名意刀？汝若祀時，意業不善，殺諸畜生，以為大祀，是名豎于意刀。何者口刀？汝欲祀時，而作是言：『我于明日當
【現代漢語翻譯】 現代漢語譯本 『要去除驕慢不自高，應當皈依佛法僧三寶，合掌恭敬頂禮。』 當時，世尊為那些極其傲慢的人宣說了佛法的要義，乃至讓他們不再受後有（指輪迴）。其餘的教義內容如同《波羅蜜阇經》中所說。
一時，佛陀在俱薩羅國游化，到達舍衛國的祇樹給孤獨園。當時，優竭提舍利（Ukkhedā-sāribrāhmaṇa）婆羅門正在準備盛大的祭祀，七百頭牛王被拴在柱子上，還有母牛、小牛、山羊、綿羊等各種牲畜，數量不可計數，都被拴在祭祀場地各處，並準備了各種佳餚和飲食。當時，其他國家的婆羅門聽到他要舉行祭祀，都紛紛前來聚集。
當時，優竭提舍利婆羅門聽說佛陀從俱薩羅國來到舍衛國的祇樹給孤獨園，想要去拜訪佛陀，心想：『我正在準備祭祀，所準備的祭祀用品，應該去問問喬達摩（Gotama，佛陀的姓氏），看看是否足夠？』於是，這位婆羅門乘坐著裝飾有羽毛的馬車，身穿上下純白的衣服，手持三叉金杖，拿著裝滿凈水的金盆，周圍圍繞著許多年輕的婆羅門，其他國家的各種婆羅門也跟隨在後，一同來到佛陀所在的地方。問候完畢后，他們在一旁坐下，向佛陀稟告說：『世尊！我現在正在準備盛大的祭祀，拴著七百頭牛王和各種牲畜，其他國家的婆羅門也都聚集在這裡。祭祀用品已經準備完畢，正要舉行祭祀。希望佛陀教導我，如何才能使祭祀圓滿殊勝，沒有絲毫缺失？』
佛陀說：『婆羅門！你作為祭祀的主持者，大肆佈施以求福報，同時也造下極大的罪業，豎立了三種刀，這被稱為不善。這是造作痛苦的原因，也會得到痛苦的果報，得到痛苦的利益，所受的報應也是痛苦的。什麼叫做三種刀呢？就是意刀、口刀和身刀。什麼叫做意刀呢？如果你在祭祀時，意念不善，殺害各種牲畜，作為盛大的祭祀，這就叫做豎立了意刀。什麼叫做口刀呢？如果你在祭祀時，說：『我明天要殺害這些牲畜，作為祭祀。』這就叫做豎立了口刀。
【English Translation】 English version 'Eliminate arrogance and do not be conceited, one should take refuge in the Triple Gem, and respectfully bow with palms together.' At that time, the World Honored One spoke the essentials of the Dharma to those who were extremely arrogant, even to the point that they would not be subject to future existence (referring to reincarnation). The rest of the teachings are as described in the Pāramitā-jñāna Sūtra.
At one time, the Buddha was traveling in Kosala, and arrived at the Jeta Grove in Sravasti, which was given by Anathapindika. At that time, the Brahmin Ukkhedā-sāribrāhmaṇa was preparing a grand sacrifice. Seven hundred bull kings were tied to pillars, along with cows, calves, goats, sheep, and other various livestock, an uncountable number, all tied up in various places in the sacrificial grounds. Various delicacies and foods were prepared. At that time, Brahmins from other countries, hearing of his sacrifice, all gathered there.
At that time, the Brahmin Ukkhedā-sāribrāhmaṇa heard that the Buddha had come from Kosala to the Jeta Grove in Sravasti, and wanted to visit the Buddha. He thought, 'I am preparing a sacrifice, and the sacrificial items I have prepared, I should ask Gotama (Buddha's family name) if they are sufficient?' So, the Brahmin rode in a chariot adorned with feathers, wearing pure white clothes from top to bottom, holding a three-pronged golden staff, and carrying a golden basin filled with pure water. He was surrounded by many young Brahmins, and various Brahmins from other countries also followed behind him. They came to where the Buddha was, and after greeting him, they sat to one side and reported to the Buddha, 'World Honored One! I am now preparing a grand sacrifice, with seven hundred bull kings and various livestock tied up, and Brahmins from other countries have also gathered here. The sacrificial items are ready, and I am about to perform the sacrifice. I wish the Buddha would teach me how to make the sacrifice complete and excellent, without any deficiency?'
The Buddha said, 'Brahmin! You, as the host of the sacrifice, are giving great offerings to seek blessings, but you are also creating great sins, erecting three kinds of knives, which are called unwholesome. This is creating the cause of suffering, and you will also receive the result of suffering, obtain the benefit of suffering, and the retribution you receive will also be suffering. What are the three kinds of knives? They are the knife of intention, the knife of speech, and the knife of action. What is the knife of intention? If, during the sacrifice, your intention is unwholesome, killing various livestock as a grand sacrifice, this is called erecting the knife of intention. What is the knife of speech? If, during the sacrifice, you say, 'Tomorrow I will kill these livestock as a sacrifice,' this is called erecting the knife of speech.'
殺爾許種種生命。』是名豎于口刀。云何名為身刀？汝若祀時，手牽牛王及諸畜生，受于咒愿，是名豎于身刀。」
佛言：「又有三種火，最勝最妙，宜應謹慎，亦當恭敬，非汝所事，邪見火也。何謂為三？一名恭敬火。二名苦樂俱火。三名福田火。云何名為恭敬火？應當供養、尊重、恭敬、擁護父母。何以故？父母求子，禱祀神祇，然後得子，父母赤白和合成身，生育長養，以是之故，名恭敬火。如是之火，應正供養，與眾快樂，令無乏苦。云何名為苦樂俱火？若族姓子起于精勤，積集錢財，于其妻子，並諸眷屬、奴婢、僕使、知友、輔相，及諸親族，皆應供養，供給所須，與其利樂，如是等輩，皆同苦樂，是名苦樂俱火。云何名為福田火？若沙門、婆羅門能斷貪慾，解脫貪慾，能斷瞋恚，解脫瞋恚，能斷愚癡，解脫愚癡，如是等沙門、婆羅門，名福田火。上趣諸天，能招樂報，此名福田火。是以族姓子，應當至心供養、恭敬，使得快樂。又有三種火必應滅之，何者三火？所謂貪慾、愚癡、瞋恚火，不如世間火，有時須然，有時須滅。」
爾時，世尊即說偈言：
「恭敬俱福田， 此三火應祀， 若勤心供養， 獲得三種樂。 云何為三樂？ 施戒及修定， 三種之果報， 人天涅槃樂。 若人於一
{ "translations": [ "現代漢語譯本：『殺害如此種種生命，』這被稱為豎立了口刀。什麼叫做身刀呢？如果你在祭祀時，用手牽著牛王以及各種牲畜，接受咒語和祝願，這就叫做豎立了身刀。」， "", "佛說：『還有三種火，最為殊勝和微妙，應該謹慎對待，也應當恭敬，不是你所應該侍奉的邪見之火。哪三種呢？第一種叫做恭敬火。第二種叫做苦樂俱火。第三種叫做福田火。什麼叫做恭敬火呢？應當供養、尊重、恭敬、擁護父母。為什麼呢？父母爲了求子，向神祇祈禱，然後才得到孩子，父母的赤白精血和合形成身體，生育養育，因此，叫做恭敬火。這樣的火，應該正確供養，給予他們快樂，讓他們沒有匱乏和痛苦。什麼叫做苦樂俱火呢？如果一個家族的子弟勤奮努力，積攢錢財，對於他的妻子，以及所有的眷屬、奴婢、僕人、朋友、輔佐的人，以及所有的親族，都應該供養，供給他們所需，給予他們利益和快樂，這些人與你同甘共苦，這就叫做苦樂俱火。什麼叫做福田火呢？如果沙門（出家修道者）、婆羅門（祭司）能夠斷除貪慾，解脫貪慾，能夠斷除瞋恚，解脫瞋恚，能夠斷除愚癡，解脫愚癡，這樣的沙門、婆羅門，叫做福田火。他們能上升到諸天，能夠招來快樂的果報，這叫做福田火。因此，家族的子弟，應當至誠地供養、恭敬他們，使他們快樂。還有三種火必須滅除，哪三種火呢？就是貪慾、愚癡、瞋恚之火，它們不像世間的火，有時需要點燃，有時需要熄滅。』", "", "這時，世尊就說了偈語：", "", "『恭敬、苦樂、福田，這三種火應該祭祀，如果勤勉用心供養，就能獲得三種快樂。哪三種快樂呢？佈施、持戒和修定，這三種的果報，是人天和涅槃的快樂。如果有人對一'" ], "english_translations": [ "English version: 『Killing such various kinds of lives,』 this is called erecting a mouth-knife. What is called a body-knife? If during a sacrifice, you lead a bull king and various livestock by hand, receiving incantations and blessings, this is called erecting a body-knife.」", "", "The Buddha said: 『There are also three kinds of fire, most excellent and subtle, which should be treated with caution and respect, not the fires of wrong views that you should serve. What are the three? The first is called the fire of respect. The second is called the fire of shared joy and suffering. The third is called the fire of the field of merit. What is called the fire of respect? One should provide for, respect, honor, and protect one's parents. Why? Parents pray to deities for a child, and then they get a child. The red and white essences of the parents combine to form the body, giving birth and nurturing. Therefore, it is called the fire of respect. Such a fire should be properly provided for, giving them happiness, and ensuring they have no lack or suffering. What is called the fire of shared joy and suffering? If a family's son diligently works and accumulates wealth, he should provide for his wife, all his relatives, servants, friends, assistants, and all his kin, supplying their needs, giving them benefits and happiness. These people share joy and suffering with you, and this is called the fire of shared joy and suffering. What is called the fire of the field of merit? If a śramaṇa (ascetic) or a Brahmin (priest) can cut off greed, be liberated from greed, can cut off anger, be liberated from anger, can cut off ignorance, be liberated from ignorance, such śramaṇas and Brahmins are called the fire of the field of merit. They can ascend to the heavens and bring about joyful rewards. This is called the fire of the field of merit. Therefore, a family's son should sincerely provide for and respect them, making them happy. There are also three fires that must be extinguished. What are these three fires? They are the fires of greed, ignorance, and anger, which are unlike worldly fires that sometimes need to be lit and sometimes need to be extinguished.』", "", "At that time, the World Honored One spoke in verse:", "", "『Respect, shared joy and suffering, and the field of merit, these three fires should be venerated. If one diligently provides for them, one will obtain three kinds of happiness. What are the three kinds of happiness? Giving, keeping precepts, and practicing meditation. The results of these three are the happiness of humans, gods, and nirvāṇa. If a person towards one』" ] }
切， 善解于方法， 于祠祀時節， 能養其眷屬， 供養應供者， 能供養應供， 終竟必獲得， 永離災患處。」
爾時，優竭提舍利婆羅門聞佛所說，即語烏答摩納：「汝可往詣彼祀場中，先所繫養諸畜生等，以系祀者，今悉散放，隨逐水草，盡其壽命，莫作拘礙。」
烏答摩納言：「和上如所教敕，我能為之。」即往祀場，宣告諸人：「我受優竭提舍利教敕，一切畜生悉皆解放，任意令去。」
烏答摩納往祀場所未久之間，如來於后即為優竭提舍利婆羅門如諸佛法為說法要，示教利喜。時婆羅門即受禁戒，乃至見諦。余如突羅阇品中所說。
時優竭提舍利婆羅門即整衣服，頂禮佛足，白佛言：「世尊！唯愿明日與諸大眾往祀場中，受我供設。」爾時，世尊默然受請。時婆羅門聞佛所說，又見受請，歡喜而去。
時婆羅門至祀場已，通夜辦具種種肴膳，乃至敷座，又具凈水。後日晨朝，往詣佛所，白佛言：「時到。」爾時，如來與諸大眾著衣持缽，往詣祀場，在眾僧前敷座而坐。時婆羅門睹佛大眾，寂然坐定，手行凈水，施設種種肴膳飲食，食訖攝缽。時婆羅門在世尊前敷座而坐，愿樂聽法。
爾時，如來即為咒愿：
「于諸大祀中， 祠祀火為上。 婆羅門書中， 薩婆底為上。
【現代漢語翻譯】 現代漢語譯本 『善於理解各種方法，在祭祀時節，能夠贍養自己的眷屬，供養值得供養的人，最終必定能夠獲得，永遠遠離災禍的地方。』 當時，優竭提舍利婆羅門聽了佛陀所說，就對烏答摩納說：『你可以去那個祭祀場所，把先前爲了祭祀而系養的那些牲畜等，現在全部放開，讓它們隨著水草，盡其天年，不要再加以拘束。』 烏答摩納說：『和尚，我一定按照您的教誨去做。』他立刻前往祭祀場所，宣告眾人：『我奉優竭提舍利的教誨，所有牲畜全部解放，任其自由離去。』 烏答摩納離開祭祀場所沒多久，如來隨後就為優竭提舍利婆羅門宣說諸佛的教法要義，開示教導，令其歡喜。當時，婆羅門就受持戒律，乃至證得真諦。其餘內容如同《突羅阇品》中所說。 當時，優竭提舍利婆羅門整理好衣服，頂禮佛足，對佛說：『世尊！希望您明天能帶領大眾前往祭祀場所，接受我的供養。』當時，世尊默然接受了邀請。婆羅門聽了佛陀所說，又見佛陀接受邀請，歡喜地離開了。 婆羅門到了祭祀場所后，通宵準備各種菜餚，乃至鋪設座位，又準備了乾淨的水。第二天早晨，前往佛陀所在之處，對佛說：『時間到了。』當時，如來帶領大眾穿好衣服，拿著缽，前往祭祀場所，在眾僧前鋪設座位坐下。婆羅門看到佛陀和大眾安靜地坐定，就親自奉上凈水，擺設各種菜餚飲食，佛陀用完餐后收起缽。婆羅門在世尊面前鋪設座位坐下，希望聽聞佛法。 當時，如來就為他們祝願： 『在各種大型祭祀中，祭祀火最為殊勝。在婆羅門的書籍中，薩婆底最為殊勝。
【English Translation】 English version 'Being skilled in understanding methods, at the time of sacrifices, being able to support one's family, making offerings to those worthy of offerings, one will ultimately attain, a place forever free from calamities.' At that time, Uggatasarira Brahmin, having heard what the Buddha said, spoke to Uttaramana: 'You may go to that sacrificial site, and all the livestock and other creatures that were previously tied up for sacrifice, now release them all, let them follow the water and grass, and live out their natural lives, do not restrain them any longer.' Uttaramana said: 'Venerable Sir, as you have instructed, I will do it.' He immediately went to the sacrificial site and announced to the people: 'I have received the instruction of Uggatasarira, all the livestock are to be released, let them go freely.' Not long after Uttaramana left the sacrificial site, the Tathagata then expounded the essential teachings of the Buddhas to Uggatasarira Brahmin, instructing and guiding him, causing him to rejoice. At that time, the Brahmin received the precepts, and even attained the truth. The rest is as described in the 'Tula-raja' chapter. At that time, Uggatasarira Brahmin adjusted his robes, bowed at the Buddha's feet, and said to the Buddha: 'World Honored One! I wish that tomorrow you would lead the assembly to the sacrificial site and accept my offerings.' At that time, the World Honored One silently accepted the invitation. The Brahmin, having heard what the Buddha said, and seeing that the Buddha had accepted the invitation, departed with joy. After the Brahmin arrived at the sacrificial site, he spent the entire night preparing various dishes, setting up seats, and preparing clean water. The next morning, he went to where the Buddha was and said to the Buddha: 'The time has come.' At that time, the Tathagata, along with the assembly, put on their robes, took their bowls, and went to the sacrificial site, where they sat down on the seats that had been prepared in front of the assembly. The Brahmin, seeing that the Buddha and the assembly were seated quietly, personally offered clean water and set out various dishes and food. After the Buddha finished eating, he put away his bowl. The Brahmin sat down on a seat in front of the World Honored One, hoping to hear the Dharma. At that time, the Tathagata then offered blessings: 'Among all great sacrifices, the sacrifice of fire is the most supreme. In the books of the Brahmins, Savitri is the most supreme.'
一切國土中， 人王最為上。 百川眾流中， 海水最為上。 列宿麗於天， 月光最為上。 一切眾明中， 日光最為上。 十方世界中， 佛為第一尊。」
爾時，世尊為婆羅門種種說法，示教利喜，從座而去。
（二六〇）
一時，佛在舍衛國祇樹給孤獨園。爾時，有摩納名僧伽羅，往詣佛所，問訊佛已，在一面坐，即白佛言：「世尊！云何觀察不善丈夫？」
佛言：「譬如觀月。」
又問：「云何觀察善勝丈夫？」
佛復答曰：「亦如觀月。」
爾時，摩納復白佛言：「云何不善丈夫觀之如月？」
佛言：「不善丈夫如十六日月光，漸減圓滿，轉虧，乃至於盡損減不現。如佛法中不能信心受持禁戒，少所讀誦，若修少施，于其後時，懈怠不勤，漸失信心，毀犯禁戒，復不佈施，親近惡友，不至僧坊咨受於法，不聽法故，身口意業造于不善，以造惡故，身壞命終，墮于惡道。是故當知惡丈夫者，猶如彼月漸漸損減，乃至滅盡。」
又問：「云何善勝丈夫亦復如月？」
佛言：「譬如初月，光明熾然，漸漸增長，至十五日圓滿具足。如佛法中，能有信心修行禁戒，習於多聞，修于佈施，卻除邪見，修于正見，于佛法中，得純信心，堅持禁戒，善修多聞，能施不慳，具于正見，
【現代漢語翻譯】 現代漢語譯本 在一切國土之中，人王最為尊貴。 在百川眾流之中，海水最為浩瀚。 在天上列宿之中，月光最為皎潔。 在一切光明之中，日光最為明亮。 在十方世界之中，佛為第一至尊。
當時，世尊為婆羅門（婆羅門：古印度社會中的祭司階層）宣說種種佛法，開示教導，令其歡喜，然後從座位起身離去。
（二六〇）
一時，佛陀在舍衛國（舍衛國：古印度十六雄國之一）的祇樹給孤獨園（祇樹給孤獨園：佛陀在世時常住的精舍）中。當時，有一位名叫僧伽羅（僧伽羅：人名）的摩納（摩納：古印度婆羅門教中的青年學徒）來到佛陀的住所，向佛陀問候致意后，在一旁坐下，然後對佛陀說：『世尊！如何觀察不善之人？』
佛陀說：『譬如觀察月亮。』
他又問：『如何觀察善勝之人？』
佛陀又回答說：『也像觀察月亮。』
當時，摩納又對佛陀說：『為什麼說不善之人觀察起來像月亮？』
佛陀說：『不善之人就像十六日（十六日：指農曆每月十六日）的月光，逐漸由圓滿轉為虧缺，乃至完全消失不見。就像在佛法中，不能生起信心受持戒律，很少讀誦佛經，即使修習佈施也只是少量，之後便懈怠不勤奮，逐漸失去信心，毀犯戒律，不再佈施，親近惡友，不去僧團請教佛法，因為不聽聞佛法，身口意三業造作不善，因為造作惡業，身壞命終后，墮入惡道。所以應當知道，惡人就像那月亮一樣，漸漸虧損，乃至完全消失。』
他又問：『為什麼說善勝之人也像月亮？』
佛陀說：『譬如初月，光明熾盛，漸漸增長，到十五日（十五日：指農曆每月十五日）時圓滿具足。就像在佛法中，能夠生起信心修行戒律，勤于聽聞佛法，修習佈施，去除邪見，修習正見，在佛法中，獲得純凈的信心，堅持戒律，善於修習聽聞佛法，能夠佈施而不吝嗇，具足正見，'
【English Translation】 English version Among all lands, the human king is the most supreme. Among all rivers and streams, the ocean is the most supreme. Among the stars that adorn the sky, the moonlight is the most supreme. Among all lights, the sunlight is the most supreme. In the ten directions of the world, the Buddha is the most honored one.
At that time, the World Honored One spoke various teachings to the Brahmins (Brahmins: the priestly class in ancient Indian society), instructing, guiding, and delighting them, and then departed from his seat.
(260)
At one time, the Buddha was in the Jeta Grove (Jeta Grove: a monastery where the Buddha often stayed during his lifetime) in Sravasti (Sravasti: one of the sixteen great kingdoms of ancient India), in the Garden of Anathapindika. At that time, there was a Manava (Manava: a young student in ancient Indian Brahmanism) named Sangara (Sangara: a personal name), who went to the Buddha's place, greeted the Buddha, sat down on one side, and then said to the Buddha: 'World Honored One! How should one observe an unwholesome person?'
The Buddha said: 'It is like observing the moon.'
He asked again: 'How should one observe a wholesome and victorious person?'
The Buddha replied again: 'Also like observing the moon.'
At that time, the Manava again said to the Buddha: 'Why is it said that an unwholesome person is observed like the moon?'
The Buddha said: 'An unwholesome person is like the moonlight of the sixteenth day (the sixteenth day: referring to the sixteenth day of the lunar month), gradually decreasing from fullness, until it is completely diminished and disappears. It is like in the Buddha's teachings, one cannot generate faith to uphold the precepts, rarely reads the scriptures, even if one practices giving, it is only a small amount, and later becomes lazy and not diligent, gradually loses faith, violates the precepts, no longer gives, associates with bad friends, does not go to the Sangha to seek the Dharma, because one does not listen to the Dharma, the actions of body, speech, and mind create unwholesome deeds, and because of creating evil deeds, after the body is destroyed and life ends, one falls into evil realms. Therefore, it should be known that an evil person is like that moon, gradually diminishing, until it completely disappears.'
He asked again: 'Why is it said that a wholesome and victorious person is also like the moon?'
The Buddha said: 'It is like the new moon, its light is blazing, gradually increasing, until the fifteenth day (the fifteenth day: referring to the fifteenth day of the lunar month) when it is full and complete. It is like in the Buddha's teachings, one is able to generate faith to practice the precepts, diligently listens to the Dharma, practices giving, removes wrong views, cultivates right views, in the Buddha's teachings, one obtains pure faith, upholds the precepts, is good at practicing listening to the Dharma, is able to give without being stingy, is complete with right views,'
信心持戒，多聞惠施，以漸增長，是善丈夫身口意行，親近善友，具修諸善，身壞命終，得生天上。是故當知善丈夫者亦復如月。」
「譬如盛滿月， 處於虛空中， 圓光甚暉曜， 映蔽于諸星。 亦如具信人， 戒聞舍貪嫉， 于諸嫉妒者， 如月蔽眾星。」
時僧伽羅摩納聞佛所說，踴躍而去。諸比丘聞佛所說，歡喜奉行。
（二六一）
一時，佛在舍衛國祇樹給孤獨園。爾時，有婆羅門名曰生聽，往詣佛所，問訊已訖，在一面坐，即白佛言：「我曾聞人說：『世尊言：「但施於我，莫施餘人，但施我弟子，莫施他弟子。若能施我及我弟子，得大果報；若施他人及余弟子，不得果報。」』實說是不？將非世人誹謗者乎？」
佛言：「此實虛妄，誹謗於我，都無此語。若如是說，作二種難：一者遮難，二者受者得減損難。若如此說，作大損減，身壞命終，墮三惡道。汝今應知，乃至洗缽之水，我尚說言：『施與蟲蟻，獲大福報。』況于施我？實作是語：『施持戒者，得福甚多，施破戒者，得福鮮少。』」
「一切佈施處， 我常生讚歎， 破戒得福少， 持戒獲大果。 黑白赤青牛， 生犢各差別， 駕用取其力， 不擇其產種。 人亦復如是， 剎利婆羅門， 毗舍首陀
【現代漢語翻譯】 現代漢語譯本：'以信心持守戒律，廣聞佛法，樂於佈施，逐漸增長善根，這是善男子在身口意三方面的修行。親近善友，修習各種善行，身壞命終后，便能往生天界。因此，應當知道，善男子也像月亮一樣。' '譬如一輪滿月，高懸于虛空之中，圓滿的光輝非常明亮，遮蔽了其他星辰的光芒。也像具有信心的人，持戒、廣聞、捨棄貪婪和嫉妒，對於那些嫉妒的人來說，就像月亮遮蔽了眾星一樣。' 當時，僧伽羅摩納（Samgharakshita，人名）聽聞佛陀所說，歡喜踴躍地離去。眾比丘聽聞佛陀所說，都歡喜地奉行。 （二六一） 一時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位婆羅門名叫生聽（Srotriya），前往佛陀所在之處，問候完畢后，在一旁坐下，然後對佛陀說：『我曾聽人說：「世尊說：『只佈施給我，不要佈施給其他人；只佈施給我的弟子，不要佈施給其他人的弟子。如果能佈施給我和我的弟子，就能得到很大的果報；如果佈施給其他人和其他弟子的，就得不到果報。』」這真的是您說的嗎？還是世人誹謗您呢？』 佛陀說：『這完全是虛妄的，是誹謗我，我根本沒有說過這樣的話。如果有人這樣說，就會造成兩種過失：一是遮蔽佈施的功德，二是接受佈施的人會因此而減少功德。如果這樣說，就會造成很大的損失，身壞命終后，會墮入三惡道。你應該知道，即使是洗缽的水，我也說過：「佈施給蟲蟻，也能獲得很大的福報。」更何況是佈施給我呢？我確實說過：「佈施給持戒的人，得到的福報很多；佈施給破戒的人，得到的福報很少。」』 '一切佈施之處，我常常讚歎，破戒的人得到的福報很少，持戒的人獲得的果報很大。黑、白、紅、青的牛，生下的小牛犢各有差別，駕車使用時，只取其力，不選擇其品種。人也是如此，剎帝利（Kshatriya，武士階級）、婆羅門（Brahmana，祭司階級）、毗舍（Vaishya，商人階級）、首陀羅（Shudra，奴隸階級）'
【English Translation】 English version: 'With faith, upholding the precepts, learning widely, and giving generously, one gradually increases in merit. This is the practice of a virtuous person in body, speech, and mind. By associating with good friends and cultivating all virtues, upon the dissolution of the body and the end of life, one is reborn in the heavens. Therefore, know that a virtuous person is like the moon.' 'Just as a full moon, situated in the vast sky, its round light shines brightly, obscuring the stars. Likewise, a person of faith, who practices precepts, learns widely, and abandons greed and jealousy, is like the moon obscuring the stars to those who are jealous.' Then, Samgharakshita (a proper noun) having heard what the Buddha said, rejoiced and departed. The monks, having heard what the Buddha said, joyfully practiced it. (261) At one time, the Buddha was in the Jetavana Anathapindika-arama in Sravasti. At that time, there was a Brahmin named Srotriya, who went to where the Buddha was, greeted him, and sat down to one side. He then said to the Buddha, 'I have heard people say: 「The World-Honored One says: 『Give only to me, do not give to others; give only to my disciples, do not give to the disciples of others. If you give to me and my disciples, you will receive great rewards; if you give to others and other disciples, you will not receive rewards.』」 Is this truly what you said? Or is it that people are slandering you?' The Buddha said, 'This is completely false, a slander against me. I have never said such a thing. If someone says this, it creates two faults: one is obstructing the merit of giving, and the other is that the recipient of the giving will have their merit diminished. If one says this, it causes great loss, and upon the dissolution of the body and the end of life, one will fall into the three evil realms. You should know that even the water used to wash the bowl, I have said, 「If given to insects and ants, one will receive great merit.」 How much more so when giving to me? I have indeed said: 「Giving to those who uphold the precepts brings much merit; giving to those who break the precepts brings little merit.」' 'In all places of giving, I always praise it. Those who break the precepts receive little merit, while those who uphold the precepts receive great rewards. Black, white, red, and blue cows, their calves are each different. When using them for driving, one only takes their strength, not choosing their breed. It is the same with people, Kshatriyas (warrior class), Brahmins (priest class), Vaishyas (merchant class), and Shudras (laborer class).'
羅， 真陀羅富且， 能持于凈戒， 施之得大果， 如似赍麻干， 舍之取珍寶。 嬰愚無智者， 未曾聽聞法， 不能修梵行， 施之獲少果。 若親近賢聖， 正覺及聲聞， 能信于善逝， 信根立堅固， 生處恒尊貴， 最後得涅槃。」
爾時，生聽聞佛所說，歡喜奉行。
（二六二）
一時，佛在舍衛國祇樹給孤獨園。爾時，世尊晨朝著衣持缽，入城乞食。有一老婆羅門，捉杖持缽而行乞食，時，佛見已，語婆羅門言：「汝今極老，何以捉杖持缽而行乞食？」
婆羅門言：「我有七子，各為妻娶，分財等與，我今無分。為子驅故，而行乞食。」
佛告之言：「我今為汝說偈，汝能于大眾中說此偈不？」
答言：「我能。」
「生子太歡喜， 為之聚財寶， 各為娶妻子， 而便驅棄我。 此等無孝慈， 口言為父母， 如彼羅剎子， 垂死驅棄我。 譬如馬槽櫪， 滿中置谷䴬， 少馬無敬讓， 驅蹋于老者。 此子亦如是， 無有愛敬心， 棄我使行乞， 不如杖愛我。 我今捉此杖， 御狗及羊馬， 行則佐我力， 闇夜為我伴。 指水知深淺， 若趺扶杖起， 蒙杖除多聞， 是杖愛念我。」
婆羅門受此偈已，誦讀使利。爾時，七
【現代漢語翻譯】 現代漢語譯本 羅（Ruo），真陀羅富且（Zhentuoluofu qie）， 能持守清凈的戒律，佈施能獲得巨大的果報， 就像拿著麻桿，捨棄它而取得珍寶一樣。 愚昧無知的凡夫，不曾聽聞佛法， 不能修行清凈的梵行，佈施只能獲得少許果報。 如果親近賢聖，正覺的佛陀以及聲聞弟子， 能夠信奉善逝（Sugata，佛陀的稱號），信根就能建立得堅固， 所生之處總是尊貴，最終能夠證得涅槃（Nirvana）。
當時，眾生聽聞佛陀所說，歡喜地奉行。
（二六二）
一時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，世尊（Bhagavan，佛陀的稱號）早晨穿好衣服，拿著缽，進入城中乞食。有一位年老的婆羅門（Brahmana），拄著枴杖，拿著缽也在乞食。當時，佛陀看見后，對婆羅門說：『你現在年紀這麼大了，為什麼還要拄著枴杖，拿著缽去乞食呢？』
婆羅門說：『我有七個兒子，他們各自娶了妻子，分了財產，現在我沒有份了。被兒子們趕出來，所以才乞食。』
佛陀告訴他說：『我現在為你講一首偈子，你能在眾人面前說這首偈子嗎？』
回答說：『我能。』
『生了兒子太歡喜，為他們積聚財寶， 各自娶了妻子，卻把我趕走。 這些兒子沒有孝心和慈愛，口頭上說是父母， 就像羅剎（Rakshasa，食人鬼）的兒子一樣，快要死了就把我趕走。 就像馬槽一樣，裡面裝滿了穀物， 小馬沒有敬讓之心，踐踏年老的馬。 這些兒子也是這樣，沒有愛敬之心， 拋棄我讓我去乞討，還不如枴杖愛我。 我現在拿著這根枴杖，用來驅趕狗和羊馬， 走路時幫助我用力，在黑暗的夜晚做我的伴侶。 用它來探測水的深淺，如果跌倒了扶著枴杖站起來， 依靠枴杖可以避免很多麻煩，這根枴杖愛護我。』
婆羅門接受這首偈子后，誦讀並使其熟練。當時，七個兒子
【English Translation】 English version Ruo, Zhentuoluofu qie, One who upholds pure precepts, giving brings great rewards, Like holding a hemp stalk, discarding it to obtain treasures. Foolish and ignorant beings, who have not heard the Dharma, Cannot cultivate pure conduct, giving only yields small rewards. If one draws near to the wise and holy, the fully enlightened Buddha and the Sravakas (disciples who hear the teachings), Able to believe in the Sugata (the Well-Gone One, an epithet of the Buddha), the root of faith is firmly established, The place of birth is always noble, and ultimately one attains Nirvana.
At that time, the beings, having heard what the Buddha said, joyfully practiced it.
(262)
At one time, the Buddha was in the Jetavana Anathapindika-arama in Sravasti. At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) in the morning, having put on his robes and taken his bowl, entered the city to beg for alms. There was an old Brahmana, holding a staff and a bowl, also begging for alms. At that time, the Buddha, having seen him, said to the Brahmana: 'You are now very old, why do you still hold a staff and a bowl to beg for alms?'
The Brahmana said: 'I have seven sons, each of whom has taken a wife, and they have divided the property, and now I have no share. I have been driven out by my sons, so I beg for alms.'
The Buddha told him: 'I will now speak a verse for you, can you speak this verse in front of the crowd?'
He replied: 'I can.'
'Having sons, I was too happy, I accumulated wealth for them, Each took a wife, and then they drove me away. These sons have no filial piety or compassion, they say they are parents, Like the sons of Rakshasa (a demon), they drive me away when I am about to die. Like a manger, filled with grain, The young horses have no respect, trampling the old ones. These sons are also like this, having no love or respect, They abandon me to beg, the staff loves me more. I now hold this staff, to drive away dogs and sheep and horses, When walking, it helps me with strength, and in the dark night, it is my companion. I use it to test the depth of the water, if I fall, I hold the staff to get up, Relying on the staff, I can avoid many troubles, this staff cherishes me.'
The Brahmana, having received this verse, recited it and made it proficient. At that time, the seven sons
子在大會中，時，婆羅門于大眾中而作是言：「汝等今當聽我所說。」大眾默然，即說上偈。七子慚愧，起來抱父各共脩敬，將父歸家，置本坐處，諸子各出妙㲲二張，奉上于父。
時婆羅門即作是念：「我今得樂，是瞿曇力，瞿曇即是我阿阇梨。婆羅門法，法應供養和上阿阇梨。」選最好衣往至佛所，問訊佛已，在一面坐，白佛言：「世尊！我今家中得諸利樂，是汝之恩，我經書中說：『阿阇梨者，應與阿阇梨分。和上者，應與和上分。』瞿曇！汝今是我阿阇梨，應憐愍我，受我此衣。」爾時，世尊以憐愍故，為受是衣。
婆羅門踴躍，從座而起，歡喜而去。
（二六三）
一時，佛在舍衛國祇樹給孤獨園。爾時，世尊著衣持缽，入城乞食。時有一老婆羅門，捉杖持缽而行乞食，遙見佛已，往至佛所，而作是言：「我捉杖持缽，從他乞食，汝亦乞食，我之與汝俱是比丘。」
「不必從他乞， 得名為比丘。 雖具在家法， 正修于梵行。 福果及惡報， 俱斷無相著， 干竭諸有結， 是名比丘法。」
（二六四）
一時，佛在王舍城迦蘭陀竹林。爾時，王舍城北有耕作婆羅門，名豆羅阇。爾時，世尊于其晨朝，著衣持缽，往至彼所。時婆羅門遙見佛來，即至佛所，白言：「世尊！
【現代漢語翻譯】 現代漢語譯本：當時，佛陀在大會中，一位婆羅門在大眾中說道：『你們現在應當聽我所說。』大眾都安靜下來，他就說了上面的偈語。他的七個兒子感到慚愧，起身擁抱父親，各自恭敬地向父親行禮，然後將父親帶回家中，安置在原來的座位上。每個兒子都拿出兩張精美的毛毯，獻給父親。 這時，婆羅門心中想：『我今天得到的快樂，是瞿曇（Gautama，佛陀的姓氏）的力量所致，瞿曇就是我的阿阇梨（Acharya，老師）。按照婆羅門教的規矩，應該供養和上（Upadhyaya，導師）和阿阇梨。』於是，他挑選了最好的衣服，前往佛陀所在之處，向佛陀問候后，在一旁坐下，對佛陀說：『世尊！我今天家中得到這些利益和快樂，都是您的恩德。我的經書中說：『阿阇梨應該得到阿阇梨的供養，和上應該得到和上的供養。』瞿曇！您現在是我的阿阇梨，應該憐憫我，接受我這件衣服。』當時，世尊因為憐憫的緣故，接受了這件衣服。 婆羅門非常高興，從座位上站起來，歡喜地離開了。
現代漢語譯本：一時，佛陀在舍衛國（Shravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，世尊穿著僧衣，拿著缽，進入城中乞食。當時，有一位年老的婆羅門，拄著枴杖，拿著缽，也在乞食。他遠遠地看見佛陀，就走到佛陀面前，說道：『我拄著枴杖，拿著缽，向別人乞食，你也乞食，我和你都是比丘（bhiksu，出家人）。』
『不必從他人乞食，才能被稱為比丘。 即使擁有在家的身份，也能修行清凈的梵行（brahmacarya，清凈的行為）。 福報和惡報，都已斷除，不再執著。 枯竭一切有結（samyojana，束縛），這才是比丘的修行。』
現代漢語譯本：一時，佛陀在王舍城（Rajagrha）的迦蘭陀竹林（Kalandaka Venuvana）。當時，王舍城北邊有一位耕作的婆羅門，名叫豆羅阇（Dola-raja）。當時，世尊在清晨，穿著僧衣，拿著缽，前往他所在的地方。當時，婆羅門遠遠地看見佛陀走來，就走到佛陀面前，說道：『世尊！』
【English Translation】 English version: At that time, while the Buddha was in the assembly, a Brahmin in the crowd said, 'You should now listen to what I have to say.' The crowd became silent, and he spoke the verse above. His seven sons felt ashamed, got up, embraced their father, and each respectfully paid homage to him. Then they took their father home and placed him in his original seat. Each son offered two exquisite blankets to their father. At this time, the Brahmin thought, 'The joy I have received today is due to the power of Gautama (the Buddha's family name). Gautama is my Acharya (teacher). According to Brahmin tradition, one should make offerings to one's Upadhyaya (mentor) and Acharya.' So, he selected the best clothes and went to where the Buddha was. After greeting the Buddha, he sat to one side and said to the Buddha, 'Venerable One! The benefits and joy I have received in my home today are all due to your kindness. My scriptures say, 'An Acharya should receive offerings from an Acharya, and an Upadhyaya should receive offerings from an Upadhyaya.' Gautama! You are now my Acharya, you should have compassion on me and accept these clothes.' At that time, the World Honored One, out of compassion, accepted the clothes. The Brahmin was overjoyed, rose from his seat, and happily departed.
English version: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the World Honored One, wearing his robes and carrying his bowl, entered the city to beg for alms. At that time, there was an old Brahmin, holding a staff and a bowl, also begging for alms. He saw the Buddha from afar and went to the Buddha, saying, 'I hold a staff and a bowl, begging from others, and you also beg for alms. You and I are both bhikshus (monks).'
'It is not necessary to beg from others to be called a bhikshu. Even while having the status of a householder, one can practice pure brahmacarya (holy life). Both the fruits of good and bad deeds are cut off, with no attachment. Having dried up all the samyojanas (fetters), this is the practice of a bhikshu.'
English version: At one time, the Buddha was in the Kalandaka Bamboo Grove in Rajagrha. At that time, there was a Brahmin farmer named Dola-raja north of Rajagrha. At that time, the World Honored One, in the early morning, wearing his robes and carrying his bowl, went to his place. At that time, the Brahmin saw the Buddha coming from afar and went to the Buddha, saying, 'Venerable One!'
我種作人耕種而食，不從人乞。瞿曇！汝今亦可耕種而食。」
佛言：「我亦耕種而食。」
時豆羅阇婆羅門即說偈言：
「汝自說知耕， 未見汝耕時， 汝若知耕者， 為我說耕法。」
爾時，世尊說偈答言：
「吾以信為種， 諸善為良田， 精進為調牛， 智慧為轅[輻-田+冏]， 慚愧為犁具， 念為御耕者， 身口意調順， 持戒為鞅子。 耕去煩惱穢， 甘雨隨時降， 蕓耨為善心， 大獲善苗稼， 趣向安隱處， 可以克永安。 吾所耕如是， 故得甘露果， 超升離三界， 不來入諸有。」
婆羅門言：「汝耕實是耕無上之勝耕。」婆羅門聞是偈，心生信解，盛滿缽飲食，來用奉佛，佛不受。余如上豆羅阇婆羅門所說，乃至不受後有。
（二六五）
一時，佛在舍衛國祇樹給孤獨園。爾時，有一比丘名曰梵天，遊行央伽國，來到瞻波至健伽池邊，後日晨朝，著衣持缽，入瞻波城，次第乞食，到于本家。爾時，尊者梵天母在中門中，以蘇米、胡麻以投火聚，望生梵天。尊者梵天在門中立，其母不識。爾時，毗沙門天王敬信梵天，即與無數夜叉之眾，乘虛而行，見梵天母祠祀於火，不見其兒，唯見道人，不謂己子。毗沙門天王即為其母而說偈言：
「婆
【現代漢語翻譯】 現代漢語譯本 『我』自己耕種勞作而食，不向他人乞討。瞿曇（Gautama，佛陀的姓）！你現在也可以耕種勞作而食。」 佛陀說：『我也耕種勞作而食。』 當時，豆羅阇（Dola-raja）婆羅門就說了偈語： 『你自稱知道耕種，卻未見你耕種之時，你若真知耕種，請為我說說耕種的方法。』 這時，世尊（佛陀的尊稱）說了偈語回答： 『我以「信」為種子，以諸善行為良田，以精進為調馴的牛，以智慧為犁轅，以慚愧為犁具，以正念為御耕之人，身口意調和順暢，持戒為韁繩。耕去煩惱污穢，甘露法雨隨時降臨，除草為善心，大獲善苗莊稼，趣向安穩之處，可以達到永恒的安樂。我所耕種就是這樣，所以得到甘露的果實，超脫昇華，離開三界（欲界、色界、無色界），不再進入諸有（輪迴）。』 婆羅門說：『你耕種的確實是無上殊勝的耕種。』婆羅門聽了這偈語，心中生起信解，盛滿缽的飲食，前來供奉佛陀，佛陀沒有接受。其餘的如同上面豆羅阇婆羅門所說，乃至不受後有（不再輪迴）。
（二六五）
一時，佛陀在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位比丘（bhikkhu，佛教出家男眾）名叫梵天（Brahmadeva），從央伽國（Anga）來到瞻波（Champa），在健伽池（Kankaya）邊。第二天早晨，他穿好衣服，拿著缽，進入瞻波城，依次乞食，到了自己家。當時，尊者梵天的母親正在中門，用酥米和胡麻投入火中，希望生到梵天。尊者梵天站在門中，他的母親沒有認出他。當時，毗沙門天王（Vaisravana，佛教護法神）敬信梵天，就帶著無數夜叉（yaksa，佛教護法鬼神）之眾，在空中行走，看見梵天的母親在祭祀火，沒有看見她的兒子，只看見一位道人，不認為是自己的兒子。毗沙門天王就為他的母親說了偈語：
【English Translation】 English version 'I' cultivate and eat by my own labor, not begging from others. Gautama! You can also cultivate and eat by your own labor now.' The Buddha said, 'I also cultivate and eat by my own labor.' At that time, the Brahmin Dola-raja spoke in verse: 'You claim to know cultivation, but I have not seen you cultivate. If you truly know cultivation, please tell me the method of cultivation.' Then, the World Honored One (a title for the Buddha) answered in verse: 'I take 'faith' as the seed, all good deeds as the fertile field, diligence as the trained ox, wisdom as the plow's yoke, shame as the plowshare, mindfulness as the plowman, harmony of body, speech, and mind, and keeping precepts as the reins. Cultivating away the defilements of afflictions, the sweet rain of Dharma falls timely, weeding is a good heart, a great harvest of good seedlings is obtained, heading towards a peaceful place, one can attain eternal peace. This is how I cultivate, therefore I obtain the fruit of nectar, transcending and rising, leaving the three realms (desire realm, form realm, formless realm), and not entering into the various existences (reincarnation).' The Brahmin said, 'Your cultivation is indeed the supreme and excellent cultivation.' The Brahmin, hearing this verse, generated faith and understanding in his heart, filled his bowl with food, and came to offer it to the Buddha, but the Buddha did not accept it. The rest is as described above with the Brahmin Dola-raja, even to not accepting future existence (no more reincarnation).
(Two hundred and sixty-five)
At one time, the Buddha was in the Jeta Grove Anathapindika-arama in Sravasti. At that time, there was a bhikkhu (Buddhist monk) named Brahmadeva, who came from Anga to Champa, by the Kankaya pond. The next morning, he put on his robes, took his bowl, entered the city of Champa, begged for alms in order, and arrived at his own home. At that time, Venerable Brahmadeva's mother was in the middle of the gate, throwing ghee, rice, and sesame seeds into the fire, hoping to be reborn in the Brahma heaven. Venerable Brahmadeva stood in the gate, but his mother did not recognize him. At that time, the Heavenly King Vaisravana, who had faith in Brahmadeva, traveled in the air with countless yakshas (Buddhist guardian spirits), saw Brahmadeva's mother worshiping the fire, did not see her son, but only saw a monk, and did not think it was her son. The Heavenly King Vaisravana then spoke a verse for his mother:
羅門家女， 梵天去此遠， 祀火望梵世， 斯非其逕路。 不解趣梵天， 勤苦事火為？ 梵天中梵天， 在汝門中立。 都無有取著， 亦無所養育， 遠離諸惡趣， 結使塵不著。 遠離諸欲求， 不染污世法， 如龍象善調， 而無所惱觸。 勝念之比丘， 心善得解脫， 如是應真者， 今來受汝供。 汝應然意燈， 凈心速施與。」
爾時，其母聞毗沙門說，心即覺悟，母即施食與梵天食已，為其作照明，後世安樂因。
（二六六）
一時，佛在舍衛國祇樹給孤獨園。爾時，有一婆羅門，往詣佛所，問訊佛已，在一面坐，白佛言：「世尊！世人稱汝為佛陀、佛迭，如是之名從何而生？」婆羅門說偈問言：
「佛陀是勝名， 名生津濟義， 為父母制名， 故名汝為佛。」
「今我哀愍汝， 當爲分別說， 所以有是稱， 汝今善諦聽。 佛知過去世， 未來世亦然， 現在普悉知， 諸行壞滅相。 明達了諸法， 應修者悉修， 應斷盡斷除， 以是故名佛。 總相及別相， 分別解了知， 一切悉知見， 是故名為佛。 婆羅門當知， 無量劫觀察， 諸行之苦惱， 受生必終沒。 遠塵離垢習， 拔毒箭煩惱， 得盡生死際，
【現代漢語翻譯】 現代漢語譯本 羅門家的女兒啊，梵天（Brahma，印度教的創造之神）離這裡很遙遠， 你祭祀火神希望到達梵天世界，這不是正確的道路。 你不瞭解通往梵天的方法，為何要勤苦地祭祀火神呢？ 真正的梵天，在你的門前站立。 他沒有任何執著，也不需要任何供養， 遠離一切惡道，沒有任何煩惱的束縛。 他遠離一切慾望，不被世俗的法則所污染， 如同調馴良好的龍象，不會被任何事物所觸動。 具有殊勝正念的比丘（bhikkhu，佛教的僧侶），心已得到解脫， 這樣的真理的實踐者，現在來到這裡接受你的供養。 你應該點燃智慧的明燈，以清凈的心快速地佈施供養。
那時，她的母親聽到毗沙門（Vaisravana，佛教的護法神）所說，心中立刻覺悟，母親佈施食物給梵天后，為他點亮了光明，這是後世安樂的原因。
一時，佛陀（Buddha，覺悟者）在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位婆羅門（Brahmana，印度教的祭司）來到佛陀所在的地方，向佛陀問候后，在一旁坐下，對佛陀說：『世尊！世人稱您為佛陀、佛迭，這樣的名號是從哪裡來的呢？』婆羅門用偈語問道：
『佛陀是殊勝的名號，這個名字有救度眾生的含義， 是父母為您制定的名字，所以稱您為佛陀。』
『現在我憐憫你，將為你分別解說， 為何會有這樣的稱呼，你現在仔細聽好。 佛陀知道過去世，也知道未來世， 現在的一切也完全知曉，知道諸行（samskara，一切有為法）的壞滅之相。 通達一切法，應該修習的都修習， 應該斷除的都斷除，因此被稱為佛陀。 總相和別相，都能分別瞭解， 一切都知曉看見，所以被稱為佛陀。 婆羅門應當知道，經過無量劫的觀察， 知道諸行的苦惱，受生必定會終結。 遠離塵垢的習氣，拔除毒箭般的煩惱， 得到生死輪迴的盡頭，
【English Translation】 English version O daughter of the Brahmin family, Brahma (the Hindu god of creation) is far from here, You worship the fire hoping to reach the world of Brahma, but this is not the correct path. You do not understand the way to reach Brahma, why do you diligently worship the fire? The true Brahma stands at your door. He has no attachments, nor does he need any offerings, He is far from all evil paths, and has no bonds of affliction. He is far from all desires, and is not defiled by worldly laws, Like a well-trained dragon elephant, he is not touched by anything. The bhikkhu (Buddhist monk) with superior mindfulness, whose mind is liberated, Such a practitioner of truth has come here to receive your offerings. You should light the lamp of wisdom, and quickly give offerings with a pure heart.
At that time, her mother, upon hearing what Vaisravana (a Buddhist guardian deity) said, immediately awakened in her heart. The mother gave food to Brahma and lit a light for him, which is the cause of happiness in future lives.
At one time, the Buddha (the Awakened One) was in the Jeta Grove Anathapindika-arama in Sravasti. At that time, a Brahmin (Hindu priest) came to where the Buddha was, greeted the Buddha, and sat down to one side, saying to the Buddha: 'Venerable One! People call you Buddha, Buddhadie, where do such names come from?' The Brahmin asked in verse:
'Buddha is a supreme name, this name has the meaning of saving sentient beings, It is the name given to you by your parents, therefore you are called Buddha.'
'Now I have compassion for you, and will explain it separately for you, Why there is such a title, you should listen carefully now. The Buddha knows the past lives, and also knows the future lives, He also fully knows everything in the present, knowing the nature of the destruction of all conditioned things (samskara). He understands all dharmas, and cultivates what should be cultivated, He eliminates what should be eliminated, therefore he is called Buddha. He understands both the general and specific characteristics, He knows and sees everything, therefore he is called Buddha. Brahmin should know, after observing for countless kalpas, He knows the suffering of all conditioned things, and that birth will inevitably end. He is far from the habits of defilement, and has pulled out the arrow-like afflictions, He has reached the end of the cycle of birth and death,
以是故名佛。」
婆羅門聞佛所說，歡喜奉行。
（二六七）
一時，佛在憍薩羅國遊行，至沙林聚落。爾時，世尊舍于道次，在一樹下，正身端坐，繫念在前。時有一婆羅門，姓曰煙氏，在佛後來，見佛跡中，千輻輪相，怪未曾有。即自思惟：「我未見人有如是跡，我當推尋是何人跡。」作是念已，即尋其跡，往至佛所，瞻仰尊顏，容色悅豫，睹者信敬，諸相寂定，心意亦定，得最上調心，寂滅之寂，身真金色，猶如金樓。即白佛言：「世尊！汝當得天也。」
佛言：「婆羅門！我不得天也。」
婆羅門言：「當得阿修羅，為得龍、揵闥婆、夜叉、緊那羅、摩睺羅伽也。」
佛言：「我皆不得。」
婆羅門言：「汝得人也。」
佛言：「我不得人也。」
婆羅門言：「我問汝為得天及龍、阿修羅、揵闥婆、夜叉、緊那羅、摩睺羅伽，及人，汝皆言不得，為何所得也？」
「我非天龍阿修羅， 緊那摩睺乾闥婆， 亦非夜叉及以人， 我漏已盡斷煩惱。 我雖調馴如龍象， 終不為他所制御， 不為他制斷疑故， 斷愛解脫離諸趣。 一切盡知斷後生， 如芬陀利善開敷， 處於水中得增長， 終不為水之所著。 清凈香潔人所樂， 八法不污如蓮華， 我亦如是生世間，
【現代漢語翻譯】 現代漢語譯本：因此被稱為佛陀。 婆羅門聽聞佛陀所說，歡喜地接受並奉行。
（二六七）
一時，佛陀在憍薩羅國（Kosala，古印度十六雄國之一）的沙林聚落。當時，世尊離開道路，在一棵樹下，端正身體坐著，集中意念於前方。這時，有一位婆羅門，姓煙氏，在佛陀身後，看到佛陀的腳印中有千輻輪相，感到非常驚奇，前所未見。他心想：『我從未見過有人有這樣的腳印，我應當去探尋這是什麼人的腳印。』這樣想著，他就沿著腳印，來到佛陀所在之處，瞻仰佛陀的尊容，容貌喜悅，見到的人都心生敬畏，諸相寂靜安定，心意也安定，達到了最上等的調伏心意，寂滅的境界，身體呈現真正的金色，如同金色的樓閣。他立刻對佛陀說：『世尊！您應當是天人吧。』 佛陀說：『婆羅門！我不是天人。』 婆羅門說：『那您應當是阿修羅（Asura，一種神道），或者是龍（Naga，蛇神）、乾闥婆（Gandharva，天上的樂神）、夜叉（Yaksa，守護神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）吧。』 佛陀說：『我都不是。』 婆羅門說：『那您是人吧。』 佛陀說：『我也不是人。』 婆羅門說：『我問您是天人、龍、阿修羅、乾闥婆、夜叉、緊那羅、摩睺羅伽，還是人，您都說不是，那您到底是什麼呢？』 『我非天龍阿修羅， 緊那摩睺乾闥婆， 亦非夜叉及以人， 我漏已盡斷煩惱。 我雖調馴如龍象， 終不為他所制御， 不為他制斷疑故， 斷愛解脫離諸趣。 一切盡知斷後生， 如芬陀利善開敷， 處於水中得增長， 終不為水之所著。 清凈香潔人所樂， 八法不污如蓮華， 我亦如是生世間，
【English Translation】 English version: Therefore, he is called Buddha. The Brahmin, having heard what the Buddha said, joyfully accepted and practiced it.
(267)
At one time, the Buddha was in the country of Kosala, at the village of Salin. At that time, the World Honored One left the path and sat under a tree, upright in posture, focusing his mind ahead. Then, there was a Brahmin named Yan, who came behind the Buddha and saw the thousand-spoked wheel marks in the Buddha's footprints, and was amazed, having never seen such a thing before. He thought to himself, 'I have never seen anyone with such footprints, I should investigate whose footprints these are.' Having thought this, he followed the footprints and came to where the Buddha was, gazing upon the Buddha's dignified face, which was pleasing to the eye. Those who saw him felt reverence, his features were serene and calm, his mind was also calm, having attained the highest level of mind control, the tranquility of extinction, his body was truly golden, like a golden pavilion. He immediately said to the Buddha, 'World Honored One! You must be a deva (god).' The Buddha said, 'Brahmin! I am not a deva.' The Brahmin said, 'Then you must be an Asura, or a Naga, a Gandharva, a Yaksa, a Kinnara, or a Mahoraga.' The Buddha said, 'I am none of those.' The Brahmin said, 'Then you are a human.' The Buddha said, 'I am not a human either.' The Brahmin said, 'I asked you if you were a deva, a Naga, an Asura, a Gandharva, a Yaksa, a Kinnara, a Mahoraga, or a human, and you said you were none of those, then what are you?' 'I am not a deva, a Naga, an Asura, a Kinnara, a Mahoraga, or a Gandharva, nor am I a Yaksa or a human, my outflows are exhausted, and my afflictions are cut off.' 'Though I am tamed like a dragon or an elephant, I am ultimately not controlled by others, I am not controlled by others because I have cut off doubt, I have cut off attachment and am liberated from all realms of existence.' 'I know all things, and have cut off future rebirth, like a white lotus that blooms beautifully, growing in the water, yet ultimately not attached to the water.' 'Pure and fragrant, pleasing to people, not defiled by the eight worldly conditions, like a lotus flower, I am also born into the world in this way.'
同於世法不染著。 無量劫來常觀察， 諸行所緣受苦惱， 諸受生者皆終沒， 遠塵離垢斷眾習， 拔出毒箭斷煩惱， 皆得盡于生死際。
「以是之故，號之為佛。」
煙姓婆羅門聞佛所說，歡喜而去。
慢、優竭提 生聽、極老 比丘、種作 及梵天 佛陀、輪相為第十
（二六八）
一時，佛在王舍城迦蘭陀竹林。爾時，世尊著衣持缽，入城乞食，到火姓達賴殊婆羅門家。爾時，火姓達賴殊于中門前祀祠於火，佛來至門，達賴殊遙見佛來，而語之言：「住！住！旃陀羅！莫來至此。」
佛告之言：「汝識旃陀羅，知旃陀羅法不？」
婆羅門答言：「不識不知旃陀羅、旃陀羅法，汝識旃陀羅，知旃陀羅法耶？」
佛告之言：「我識旃陀羅，知旃陀羅法。」
時婆羅門于坐處起，為佛敷座，而白佛言：「汝為我說旃陀羅法。」
爾時，世尊即坐其座，而說偈言：
「惡性喜瞋久嫌恨， 為人剛惡懷憍慢， 行於倒見及幻惑， 當知此是旃陀羅。 含忿嫉妒好惡欲， 難可調化無慚愧， 行如是者旃陀羅。 傷害胎生及卵生， 心無慈愍害生類， 傷殘毀害於四生， 當知是此旃陀羅。 若人赍物涉道路， 聚落空處有財寶， 悉能劫奪並害命， 行如是者旃陀羅
【現代漢語翻譯】 現代漢語譯本 與世俗法則相同但不被其污染。 無量劫以來，我常常觀察，一切行為所緣起的都是苦惱， 一切有情眾生最終都會消亡，遠離塵垢，斷除各種習氣， 拔出毒箭，斷除煩惱，都能最終了結生死輪迴。 『因此，我被稱為佛。』 煙姓婆羅門聽聞佛陀所說，歡喜而去。 慢、優竭提（Ukkhepa，一種投擲遊戲）生聽、極老、比丘、種作、以及梵天、佛陀、輪相為第十。 （二六八） 一時，佛陀在王舍城（Rājagaha）的迦蘭陀竹林（Kalandaka Venuvana）。當時，世尊著衣持缽，入城乞食，來到火姓婆羅門（Aggika-Bharadvaja）的家。當時，火姓婆羅門正在中門前祭祀火。佛陀來到門前，婆羅門遠遠看見佛陀走來，便對他說：『站住！站住！旃陀羅（Caṇḍāla，賤民）！不要到這裡來。』 佛陀告訴他說：『你認識旃陀羅嗎？知道旃陀羅的法則嗎？』 婆羅門回答說：『我不認識也不知道旃陀羅和旃陀羅的法則。你認識旃陀羅，知道旃陀羅的法則嗎？』 佛陀告訴他說：『我認識旃陀羅，知道旃陀羅的法則。』 這時，婆羅門從座位上起身，為佛陀鋪設座位，並對佛陀說：『請你為我講說旃陀羅的法則。』 當時，世尊就坐于座位上，並說偈語： 『性情惡劣，喜歡嗔恨，長久懷恨在心，為人剛強兇惡，心懷驕慢，行為顛倒，被幻象迷惑，應當知道這就是旃陀羅。 心中充滿憤怒、嫉妒、貪慾，難以調伏教化，沒有慚愧之心，行為如此的人就是旃陀羅。 傷害胎生和卵生的眾生，心中沒有慈悲憐憫，殘害眾生，傷害和毀壞四生（胎生、卵生、濕生、化生），應當知道這就是旃陀羅。 如果有人攜帶財物行走在道路上，在村落或空曠之處有財寶，都能夠搶奪並殺害，行為如此的人就是旃陀羅。
【English Translation】 English version Is the same as worldly laws but is not tainted by them. For countless eons, I have constantly observed that all actions are rooted in suffering, All sentient beings eventually perish, free from defilement, cutting off all habits, Pulling out the poisoned arrows, cutting off afflictions, all can ultimately end the cycle of birth and death. 'Therefore, I am called Buddha.' The Brahmin of the Smoke clan, having heard what the Buddha said, rejoiced and departed. Arrogance, Ukkhepa (a throwing game), listening, extreme old age, Bhikkhu, sowing, and Brahma, Buddha, the wheel mark are the tenth. (268) At one time, the Buddha was in the Kalandaka Bamboo Grove in Rajagaha. At that time, the World Honored One, having put on his robes and taken his bowl, entered the city to beg for alms, and came to the house of the Brahmin Aggika-Bharadvaja. At that time, the Brahmin Aggika-Bharadvaja was performing a fire sacrifice in front of the middle gate. The Buddha came to the gate, and the Brahmin, seeing the Buddha coming from afar, said to him, 'Stop! Stop! Caṇḍāla (outcast)! Do not come here.' The Buddha said to him, 'Do you know what a Caṇḍāla is? Do you know the laws of a Caṇḍāla?' The Brahmin replied, 'I do not know what a Caṇḍāla is, nor do I know the laws of a Caṇḍāla. Do you know what a Caṇḍāla is, and do you know the laws of a Caṇḍāla?' The Buddha said to him, 'I know what a Caṇḍāla is, and I know the laws of a Caṇḍāla.' Then the Brahmin rose from his seat, prepared a seat for the Buddha, and said to the Buddha, 'Please tell me about the laws of a Caṇḍāla.' At that time, the World Honored One sat on the seat and spoke in verse: 'One who is of evil nature, likes anger, holds grudges for a long time, is harsh and cruel, harbors arrogance, acts perversely, and is deluded by illusions, know that this is a Caṇḍāla. One who is full of anger, jealousy, and greed, is difficult to tame and teach, and has no sense of shame, one who acts in this way is a Caṇḍāla. One who harms beings born from wombs and eggs, has no compassion, harms living beings, injures and destroys the four kinds of birth (womb-born, egg-born, moisture-born, and transformation-born), know that this is a Caṇḍāla. If someone carries goods on the road, or there is wealth in a village or an empty place, and they are able to rob and kill, one who acts in this way is a Caṇḍāla.'
。 造行眾惡無悔恨， 是則名為旃陀羅。 舍自己妻及淫女， 邪奸他婦無所避， 如是亦名旃陀羅。 於己種姓及親友， 如是之處造邪惡， 不擇好惡而姦淫， 是亦名為旃陀羅。 以理問義為倒說， 如是亦名旃陀羅。 自嘆己德毀呰他， 貪著我慢下賤行， 如是亦名旃陀羅。 橫加誹謗極愚癡， 為小利故生誹謗， 如是亦名旃陀羅。 自己有過推與他， 專行欺誑謗毀人， 如是亦名旃陀羅。 多有財寶饒親族， 自食好美與他惡， 如是亦名旃陀羅。 己到他家得美食， 他若來時與粗惡， 如是亦名旃陀羅。 父母衰老離盛壯， 而不孝順加供養， 如是亦名旃陀羅。 父母兄弟及姊妹， 罵詈惡口無遜弟， 如是亦名旃陀羅。 沙門及與婆羅門， 中時垂至不施與， 更加罵詈而瞋恚， 貧窮乞丐請向家， 不與飲食亦不施， 如是亦名旃陀羅。 毀罵于佛及聲聞， 出家在家加毀罵， 如是亦名旃陀羅。 竟非羅漢詐稱是， 于天人中為殘賊， 生於大家婆羅門， 韋陀典籍悉通利， 數數造作諸惡業， 種姓不能遮謗毀， 亦不能遮地獄報， 現前為人所罵辱， 未來之世墮惡趣， 生旃陀羅須陀延。 得好名稱必不聞， 又得盛
【現代漢語翻譯】 現代漢語譯本 造作種種惡行而不悔恨，這樣的人被稱為旃陀羅（Candala，意為賤民）。 拋棄自己的妻子和（此處原文缺失，無法翻譯），與他人之妻邪淫而毫無顧忌，這樣的人也被稱為旃陀羅。 對於自己的種姓和親友，在這些關係中造作邪惡，不分好壞地進行姦淫，這樣的人也被稱為旃陀羅。 以歪理曲解正義，這樣的人也被稱為旃陀羅。 自我讚歎自己的德行，詆譭他人，貪戀我慢，行為（此處原文缺失，無法翻譯），這樣的人也被稱為旃陀羅。 橫加誹謗，極其愚癡，爲了小小的利益而誹謗他人，這樣的人也被稱為旃陀羅。 自己犯了過錯卻推卸給他人，專門進行欺騙和誹謗，這樣的人也被稱為旃陀羅。 擁有很多財富，親族也很富裕，自己享用美味佳餚，卻給他人粗劣的食物，這樣的人也被稱為旃陀羅。 自己到別人家得到美食，別人來自己家時卻給粗劣的食物，這樣的人也被稱為旃陀羅。 父母衰老，身體虛弱，卻不孝順供養，這樣的人也被稱為旃陀羅。 對父母、兄弟姐妹，惡語謾罵，毫無謙遜恭敬，這樣的人也被稱為旃陀羅。 沙門（Sramana，意為出家修行者）和婆羅門（Brahmana，意為祭司），在他們前來乞食時，不施捨，反而謾罵瞋恚，貧窮的乞丐前來乞討，不給飲食也不施捨，這樣的人也被稱為旃陀羅。 詆譭佛陀和聲聞（Sravaka，意為佛陀的弟子），無論是出家還是在家，都加以詆譭謾罵，這樣的人也被稱為旃陀羅。 明明不是阿羅漢（Arhat，意為已證悟的聖者），卻假裝是，在天人和人中如同殘賊，出生于大家族的婆羅門，精通韋陀（Veda，意為古印度經典）典籍，卻屢屢造作各種惡業，種姓不能遮擋誹謗和毀壞，也不能遮擋地獄的果報，現在被人辱罵，未來世會墮入惡道，生為旃陀羅須陀延（Sudra，意為首陀羅，印度種姓制度中的最低等級）。 好的名聲一定聽不到，又得到盛
【English Translation】 English version One who commits various evil deeds without remorse is called a Candala (outcaste). One who abandons his own wife and (missing in original text, cannot translate), and engages in adultery with other men's wives without any restraint, is also called a Candala. One who commits evil acts towards his own lineage and relatives, engaging in adultery without distinguishing between good and bad, is also called a Candala. One who distorts the meaning of righteousness with twisted logic is also called a Candala. One who praises his own virtues and disparages others, clinging to arrogance and acting (missing in original text, cannot translate), is also called a Candala. One who slanders others with extreme foolishness, slandering for petty gains, is also called a Candala. One who shifts his own faults onto others, engaging in deceit and slander, is also called a Candala. One who possesses great wealth and has wealthy relatives, enjoying delicious food himself while giving others inferior food, is also called a Candala. One who receives delicious food when visiting others, but gives inferior food when others visit him, is also called a Candala. One who does not show filial piety and provide for his parents when they are old and frail, is also called a Candala. One who curses and abuses his parents, siblings, showing no humility or respect, is also called a Candala. One who does not give alms to Sramanas (ascetics) and Brahmanas (priests) when they come begging, but instead curses and gets angry, and does not give food or alms to poor beggars who come to his house, is also called a Candala. One who slanders the Buddha and Sravakas (disciples of the Buddha), whether they are monks or laypeople, is also called a Candala. One who is not an Arhat (enlightened being) but pretends to be one, is like a robber among gods and humans. A Brahmana born into a great family, well-versed in the Vedas (ancient Indian scriptures), who repeatedly commits various evil deeds, his lineage cannot shield him from slander and destruction, nor can it shield him from the retribution of hell. He is cursed in this life, and in the future, he will fall into evil realms, being born as a Candala Sudra (the lowest caste in the Indian caste system). He will certainly not hear good reputation, and will receive great
樂生梵處， 種姓不能遮梵處， 現在稱歎終生天。 我今為汝顯示說， 如是之事應當知， 種姓不是婆羅門， 種姓不是旃陀羅， 凈業得作婆羅門， 惡行得為旃陀羅。」
婆羅門聞是偈，贊言：「如是！如是！大精進！實如所說，大牟尼！不以種姓是婆羅門，不以種姓旃陀羅。善能修行是婆羅門，作惡行者旃陀羅。」婆羅門聞是偈已，歡喜信解，盛滿缽飲食，持以奉佛，佛不為受。何以故？以是說法食故。婆羅門白佛言：「此食當以施誰？」
佛言：「我不見沙門、婆羅門、若天、若魔、若梵，能消此食者，無有是處。當以此食著凈無蟲水中。」
婆羅門即以此食著無蟲水中，煙炎俱起，滑滑大聲。爾時，婆羅門生未曾有想，佛世尊尚于食所，出大神足。婆羅門還至佛所，白佛言：「唯愿世尊聽我出家，得及道次。」
佛言：「善來比丘！」鬚髮自落，法服著身，即得具戒，如出家法，于空靜處，獨己精修。所以族姓子剃除鬚髮，被服法衣者，為正修無上梵行故。族姓子梵行已立，所作已辦，不受後有，成阿羅漢，得解脫樂。而說偈言：
「我昔迷正真， 愚惑造邪行， 不識清凈道， 又不知死路。 妄想生橫計， 劬勞承奉火， 空為虛妄事， 徒損無所獲。 今遇天中天，
【現代漢語翻譯】 現代漢語譯本 『樂生梵處』（指梵天所居之處）， 種姓不能阻礙到達梵天之處，現在人們稱讚他們終將昇天。 我現在為你們闡明，這樣的道理應當知曉， 種姓不是決定是否為婆羅門（古印度祭司階層）的標準，種姓也不是決定是否為旃陀羅（古印度賤民階層）的標準。 清凈的行為才能使人成為婆羅門，惡劣的行為則使人成為旃陀羅。
婆羅門聽了這首偈頌，讚歎道：『正是這樣！正是這樣！大精進者！您所說的確實如此，大牟尼（佛陀的尊稱）！不是因為種姓才是婆羅門，也不是因為種姓才是旃陀羅。善於修行的人才是婆羅門，作惡的人才是旃陀羅。』婆羅門聽了這首偈頌后，歡喜信服，盛滿缽的食物，拿著去供奉佛陀，佛陀沒有接受。為什麼呢？因為這是說法之食的緣故。 婆羅門問佛陀：『這食物應當施捨給誰呢？』 佛陀說：『我沒有看到任何沙門（出家修行者）、婆羅門、天人、魔、梵天，能夠消化這食物的，沒有這樣的地方。應當把這食物放到乾淨沒有蟲子的水中。』 婆羅門立即把食物放到沒有蟲子的水中，頓時煙火升起，發出巨大的滑滑聲。當時，婆羅門產生了前所未有的想法，佛世尊竟然在食物上，顯現出如此大的神通。婆羅門回到佛陀那裡，對佛陀說：『唯愿世尊允許我出家，得以進入修道的行列。』 佛陀說：『善來比丘！』他的鬚髮自然脫落，法衣穿在身上，立即得到具足戒，如同出家的方法一樣，在空曠寂靜的地方，獨自精進修行。所以，族姓子剃除鬚髮，穿上法衣，是爲了真正修行無上的梵行。族姓子梵行已經建立，該做的已經完成，不再受後有（輪迴），成為阿羅漢（斷絕煩惱的聖者），得到解脫的快樂。並說偈頌道： 『我過去迷失了正道真理，愚昧迷惑地造作邪惡的行為，不認識清凈的道路，也不知道死亡的道路。 妄想產生橫生的計較，辛勞地侍奉火，白白地爲了虛妄的事情，徒勞地損失而毫無所得。 現在遇到了天中之天（佛陀的尊稱），
【English Translation】 English version 'Born in the Brahma realm' (referring to the place where Brahma resides), Lineage cannot obstruct reaching the Brahma realm; now people praise them for eventually ascending to heaven. I will now explain to you, such a principle should be known, Lineage is not the standard for determining whether one is a Brahmin (ancient Indian priestly class), nor is lineage the standard for determining whether one is a Chandala (ancient Indian untouchable class). Pure actions make one a Brahmin, while evil actions make one a Chandala.
Upon hearing this verse, the Brahmin praised, 'It is so! It is so! Greatly diligent one! What you have said is indeed true, Great Sage (an honorific for the Buddha)! It is not by lineage that one is a Brahmin, nor is it by lineage that one is a Chandala. One who practices well is a Brahmin, and one who does evil is a Chandala.' Having heard this verse, the Brahmin was delighted and believed, filled a bowl with food, and took it to offer to the Buddha, but the Buddha did not accept it. Why? Because it was food from the teaching. The Brahmin asked the Buddha, 'To whom should this food be given?' The Buddha said, 'I have not seen any Shramana (ascetic), Brahmin, deva (god), Mara (demon), or Brahma who can digest this food; there is no such place. This food should be placed in clean water free of insects.' The Brahmin immediately placed the food in water free of insects, and instantly smoke and flames arose, making a great hissing sound. At that time, the Brahmin had a thought that had never occurred before; the World Honored Buddha had manifested such great supernatural power with food. The Brahmin returned to the Buddha and said, 'May the World Honored One allow me to leave home and enter the path of practice.' The Buddha said, 'Welcome, Bhikkhu!' His hair and beard naturally fell off, and the monastic robe appeared on his body. He immediately received full ordination, as is the method for leaving home, and in a quiet, secluded place, he diligently practiced alone. Therefore, a person of good lineage shaves their hair and beard and wears the monastic robe in order to truly practice the supreme Brahma conduct. The Brahma conduct of the person of good lineage has been established, what needed to be done has been done, they will no longer be subject to future existence (reincarnation), they become an Arhat (a saint who has extinguished all defilements), and attain the joy of liberation. And he spoke this verse: 'In the past, I was lost to the true path, foolishly and confusedly creating evil actions, not knowing the path of purity, nor knowing the path of death. Delusions gave rise to absurd calculations, laboriously serving fire, vainly for illusory things, fruitlessly losing without gain. Now I have encountered the one among the heavens (an honorific for the Buddha),
黑闇蒙惠光， 獲得樂中樂。 具戒得三明， 于佛教法中， 所作皆已訖。 本雖婆羅門， 實是旃陀羅， 今日真實是， 凈行婆羅門， 遠離於淤泥， 凈自澡浴已， 過韋陀彼岸。」
別譯雜阿含經卷第十三
(自極慢已下十一經，皆丹藏所無，于大本經中亦無同本異譯者。然其文相不異，當經前後。則丹藏無者，脫之耳。故此仍之。 癸卯歲高麗國大藏都監奉敕雕造)
別譯雜阿含經卷第十四(丹本第十卷初準)
（二六九）
一時，佛在王舍城耆尼山中。有一天女，名求迦尼娑，本是波純提女，光色倍常，于其夜中，來詣佛所，威光暉曜，普照此山，悉皆大明，頂禮佛足，在一面坐，即說偈言：
「口意宜修善， 不應作諸惡， 身不以小惡， 加害於世間。 觀欲空無實， 修于念覺意， 設自不樂苦， 莫作損減業。」
爾時，世尊贊天曰：「善哉！善哉！如汝所說：
「『口意宜修善， 不應作眾惡， 若自不樂苦， 莫作損減業。』」
時波純提女聞佛所說，歡喜頂禮，即于坐沒，還於天宮。
（二七〇）
一時，佛在舍衛國祇樹給孤獨園。爾時，阿難告諸比丘：「我今欲演四句之法，咸當善受，至心諦聽，憶持莫忘。云何名為演四
【現代漢語翻譯】 現代漢語譯本 『黑暗矇蔽了智慧之光， 獲得了快樂中的快樂。 持守戒律，獲得三明（宿命明、天眼明、漏盡明）， 在佛教的教法中， 所作都已經完成。 原本雖是婆羅門（古印度祭司階層）， 實際上是旃陀羅（古印度社會最下層賤民）， 今日真實地成為， 清凈修行的婆羅門， 遠離了污泥， 清凈地沐浴之後， 渡過了韋陀（古印度經典）的彼岸。』
別譯雜阿含經卷第十三
（自極慢已下十一經，皆丹藏所無，于大本經中亦無同本異譯者。然其文相不異，當經前後。則丹藏無者，脫之耳。故此仍之。 癸卯歲高麗國大藏都監奉敕雕造）
別譯雜阿含經卷第十四(丹本第十卷初準)
（二六九）
一時，佛陀在王舍城（古印度城市）的耆尼山中。有一天女，名叫求迦尼娑（天女名），原本是波純提（天女名）的女兒，光彩容貌格外超常，在那天夜裡，來到佛陀所在之處，威光閃耀，普照這座山，全都變得明亮，她頂禮佛足，在一旁坐下，隨即說偈語道：
『口和意都應當修習善行， 不應當造作各種惡事， 身體不應以微小的惡行， 去加害於世間。 觀察慾望是空虛不實的， 修習念覺意（七覺支之一）， 如果自己不喜歡痛苦， 就不要造作損減的業。』
這時，世尊讚歎天女說：『好啊！好啊！正如你所說：』
『口和意都應當修習善行， 不應當造作各種惡事， 如果自己不喜歡痛苦， 就不要造作損減的業。』
當時，波純提女聽聞佛陀所說，歡喜地頂禮，隨即在座位上消失，返回天宮。
（二七〇）
一時，佛陀在舍衛國（古印度城市）的祇樹給孤獨園。這時，阿難（佛陀的十大弟子之一）告訴眾比丘：『我現在想要演說四句之法，你們都應當好好接受，專心諦聽，記住不要忘記。什麼叫做演說四句之法呢？』
【English Translation】 English version 'Darkness obscures the light of wisdom, Obtaining joy within joy. Possessing precepts, attaining the three kinds of knowledge (knowledge of past lives, divine eye, and extinction of outflows), In the teachings of Buddhism, All that needed to be done is completed. Originally, though a Brahmin (priestly class in ancient India), In reality, a Candala (lowest caste in ancient Indian society), Today, truly becoming, A Brahmin of pure conduct, Having departed from the mud, Having purified oneself by bathing, Having crossed the shore of the Vedas (ancient Indian scriptures).'
Separate Translation of the Miscellaneous Agama Sutra, Scroll 13
(The eleven sutras from 'Extreme Arrogance' onwards are not found in the Dan Tripitaka, nor are there any identical or different translations in the main sutras. However, their wording is not different, and they are consistent with the preceding and following sutras. Therefore, those not in the Dan Tripitaka are omissions. Thus, they are retained here. Carved by imperial order by the Great Tripitaka Supervision Office of Goryeo in the year of Guimao.)
Separate Translation of the Miscellaneous Agama Sutra, Scroll 14 (Based on the beginning of the 10th scroll of the Dan edition)
(269)
At one time, the Buddha was in Mount Gijjhakuta in Rajagaha (ancient Indian city). There was a heavenly maiden named Kukanisa (name of a heavenly maiden), originally the daughter of Pacundi (name of a heavenly maiden), whose radiance and appearance were exceptionally extraordinary. In that night, she came to where the Buddha was, her majestic light shining brightly, illuminating the entire mountain, making it all bright. She bowed at the Buddha's feet, sat to one side, and then spoke in verse:
'Mouth and mind should cultivate goodness, One should not commit any evil deeds, The body should not, with small evils, Harm the world. Observe that desires are empty and unreal, Cultivate mindfulness as a factor of enlightenment (one of the seven factors of enlightenment), If one does not like suffering, Do not create diminishing karma.'
At that time, the World Honored One praised the heavenly maiden, saying: 'Excellent! Excellent! As you have said:'
'Mouth and mind should cultivate goodness, One should not commit any evil deeds, If one does not like suffering, Do not create diminishing karma.'
Then, Pacundi's daughter, having heard what the Buddha said, joyfully bowed and vanished from her seat, returning to her heavenly palace.
(270)
At one time, the Buddha was in Jeta Grove, Anathapindika's Park in Savatthi (ancient Indian city). At that time, Ananda (one of the ten great disciples of the Buddha) said to the monks: 'I now wish to expound the four-phrase Dharma. You should all receive it well, listen attentively, remember it, and do not forget it. What is meant by expounding the four-phrase Dharma?'
句法？
若自不樂苦， 莫作損減業。」
時有一婆羅門，去阿難不遠，聞說斯偈，即便思惟：「如此偈義，義味深遠，非是人作，必是非人之所宣說，當往問佛。」作是念已，時，婆羅門即詣佛所，問訊已訖，在一面坐，白佛言：「瞿曇！我從阿難聞說此偈，如我思惟，此偈句義，非人所作。」
佛告婆羅門：「實爾！實爾！實是非人之所宣說，非人所造。我于往時，在王舍城耆尼山中，求迦尼娑天女來詣我所，頂禮我已，在一面坐，即說斯偈。而斯偈者，實非人說。」
時婆羅門聞佛所說，歡喜而去。
（二七一）
一時，佛在王舍城耆尼山中。時求迦尼娑天，本是波純提女，身光晃曜，猶如電光。淳誠至信，歸依三寶，來詣佛所，在一面坐，以此光明，普照此山，悉皆洞然。求迦尼娑天女即說偈言：
「我今以種種， 讚詠佛法僧， 今但略宣說， 隨意所樂足。 口意宜修善， 不應造眾惡， 身不以小過， 加害於世間。 觀欲性相空， 修于念覺意，
爾時，世尊告天女言：「如是！如是！如汝所說。」求迦尼天女聞佛說已，歡喜頂禮，於此處沒，還於天宮。
（二七二）
如是我聞：一時，佛在毗舍離北獼猴彼岸精舍之中。時波純提天女、拙羅天女，光色倍常，往
【現代漢語翻譯】 現代漢語譯本 『如果自己不喜歡痛苦，就不要做會帶來損害和減少的業。』 當時，有一位婆羅門，離阿難不遠，聽到說了這個偈子，就思考道：『這個偈子的意義，含義深遠，不是人能作出來的，必定是非人所宣說的，我應當去問佛。』這樣想之後，這位婆羅門就來到佛陀那裡，問候完畢，在一旁坐下，對佛說：『瞿曇（Gautama，佛陀的姓）！我從阿難那裡聽到說了這個偈子，依我思考，這個偈子的意義，不是人所能作出來的。』 佛陀告訴婆羅門：『確實如此！確實如此！這確實不是人所宣說，不是人所造的。我過去在王舍城（Rājagṛha）的耆尼山（Gijjhakūṭa）中，請求迦尼娑天女（Kāṇisā devī）來到我這裡，她向我頂禮后，在一旁坐下，就說了這個偈子。而這個偈子，確實不是人說的。』 當時，婆羅門聽到佛陀所說，歡喜地離開了。
一時，佛陀在王舍城（Rājagṛha）的耆尼山（Gijjhakūṭa）中。當時，求迦尼娑天（Kāṇisā deva），原本是波純提女（Pāṭalī devī），她身光閃耀，猶如電光。她真誠至信，皈依三寶，來到佛陀那裡，在一旁坐下，用她的光明，普照這座山，全部都明亮起來。求迦尼娑天女就說了偈子： 『我現在用種種方式，讚美佛法僧（Buddha, Dharma, Sangha），現在只是略微宣說，隨心所欲地滿足。口和意都應當修善，不應當造作各種惡行，身體不應當因為小的過錯，就去傷害世間。觀察慾望的本性是空，修習念覺意（sati-sambojjhaṅga）。』 當時，世尊告訴天女說：『是這樣！是這樣！正如你所說。』求迦尼天女聽到佛陀所說，歡喜地頂禮，就在這裡消失，回到天宮。
如是我聞：一時，佛陀在毗舍離（Vaiśālī）北邊的獼猴彼岸精舍（Markaṭa-hrada-prasāda）中。當時，波純提天女（Pāṭalī devī）、拙羅天女（Cūḷā devī），光色比平時更加明亮，來到
【English Translation】 English version 'If one does not like suffering, one should not do deeds that cause harm and reduction.' At that time, there was a Brahmin, not far from Ānanda, who heard this verse and thought: 'The meaning of this verse is profound and deep, it is not something that a human could create, it must be proclaimed by a non-human being, I should go and ask the Buddha.' Having thought this, the Brahmin went to the Buddha, greeted him, sat to one side, and said to the Buddha: 'Gautama! I heard this verse from Ānanda, and as I think about it, the meaning of this verse is not something that a human could create.' The Buddha told the Brahmin: 'Indeed! Indeed! It is indeed not proclaimed by a human, not created by a human. In the past, in Rājagṛha, on Gijjhakūṭa Mountain, I requested the goddess Kāṇisā devī to come to me, and after she bowed to me, she sat to one side and spoke this verse. And this verse, indeed, was not spoken by a human.' At that time, the Brahmin, having heard what the Buddha said, happily departed.
At one time, the Buddha was in Rājagṛha, on Gijjhakūṭa Mountain. At that time, Kāṇisā deva, who was originally Pāṭalī devī, her body shining brightly like lightning. She was sincere and faithful, took refuge in the Three Jewels, came to the Buddha, sat to one side, and with her light, illuminated the entire mountain, making it all bright. Kāṇisā devī then spoke this verse: 'I now, in various ways, praise the Buddha, Dharma, and Sangha, now I only briefly proclaim, fulfilling what is desired. Mouth and mind should cultivate goodness, one should not create various evils, the body should not, because of small faults, harm the world. Observe that the nature of desire is empty, cultivate mindfulness of the enlightenment factor (sati-sambojjhaṅga).' At that time, the World Honored One told the goddess: 'It is so! It is so! Just as you have said.' Kāṇisā devī, having heard what the Buddha said, happily bowed, and disappeared from that place, returning to her heavenly palace.
Thus have I heard: At one time, the Buddha was in the Markaṭa-hrada-prasāda north of Vaiśālī. At that time, Pāṭalī devī and Cūḷā devī, their light and color brighter than usual, came to
詣佛所，頂禮佛足，在一面坐。時此二天女放大光明，遍照獼猴及毗舍離，悉皆大明。時拙羅天女即說偈言：
「世尊婆伽婆， 無上等正覺， 在於毗舍離， 住于大林中。 求迦尼娑天， 並及於拙羅， 波純提女等， 稽首尊足下。 我往昔曾聞， 能善稱說法， 牟尼世尊者， 今現在演說。 諸有生譏毀， 如斯深法者， 是則名愚癡， 后必墮惡趣。 有能贊聖法， 成就具于念， 是名有智者， 后必生善處。」
時求迦尼娑天女復說偈言：
「口意宜修善， 不應造眾惡，
爾時，世尊告天女言：「如是！如是！如汝所說。」時天女等聞佛說已，歡喜而去。
（二七三）
一時佛在舍衛國祇樹給孤獨園。時有一天，于其夜中，來詣佛所，威光大明，遍照祇洹，頂禮既已，退坐一面，而說偈言：
「不觸者勿觸， 觸者必還報， 以如是事故， 不應妄有觸。 若非津濟處， 不應作渡意。」
「可瞋而不瞋， 清凈無結使， 若欲惡加彼， 惡便及己身。 如逆風揚土， 塵來自坌身， 欲以瞋加彼， 彼受必還報。 是二併名惡， 兩俱不脫患， 若瞋不加報， 能伏于大怨。」
久棄捨嫌怖， 能度世間愛。」
（二
【現代漢語翻譯】 現代漢語譯本 她們來到佛陀所在之處，頂禮佛足后，在一旁坐下。這時，兩位天女放出強烈的光芒，照亮了獼猴和毗舍離，一切都變得明亮。拙羅天女隨即說了偈語： 『世尊，婆伽婆（Bhagavan，意為世尊），無上等正覺（Anuttara-samyak-sambodhi，意為無上正等正覺），您在毗舍離，居住在大林中。 求迦尼娑天（Kalanisa，天女名），以及拙羅（Culla，天女名），波純提女（Pacundi，天女名）等，都向您的尊足頂禮。 我過去曾聽聞，您能善巧地宣說佛法，牟尼世尊（Muni，意為聖者），現在正在演說。 那些對如此甚深的佛法產生譏毀的人，被稱為愚癡，死後必定會墮入惡道。 那些能夠讚歎聖法，並能保持正念的人，被稱為有智慧的人，死後必定會轉生到善處。』 這時，求迦尼娑天女也說了偈語： 『身口意都應當修習善行，不應造作各種惡業。 這時，世尊告訴天女們：『是這樣的！是這樣的！正如你們所說。』天女們聽聞佛陀的教誨后，歡喜地離開了。
一時，佛陀在舍衛國祇樹給孤獨園。當時，有一位天人，在夜晚來到佛陀所在之處，威光閃耀，照亮了整個祇洹精舍，頂禮佛陀后，退坐在一旁，說了偈語： 『不應觸碰的，就不要觸碰；觸碰了，必定會受到報應。因為這個緣故，不應妄加觸碰。 如果不是渡河的地方，就不應產生渡河的想法。』 『可以嗔怒而不嗔怒，保持清凈沒有煩惱，如果想把惡加給別人，惡就會回到自己身上。 就像逆風揚起塵土，塵土會回到自己身上一樣，想把嗔怒加給別人，別人一定會反過來報復。 這兩種行為都稱為惡，兩者都無法擺脫禍患，如果嗔怒而不報復，就能降伏最大的怨恨。』 『長久地捨棄嫌隙和恐懼，就能度脫世間的愛慾。』
【English Translation】 English version They went to where the Buddha was, bowed at his feet, and sat to one side. At that time, the two goddesses emitted great light, illuminating the monkeys and Vaishali, making everything bright. Then, the goddess Culla spoke in verse: 'Lord, Bhagavan (meaning 'Blessed One'), the unsurpassed, perfectly enlightened one (Anuttara-samyak-sambodhi), you are in Vaishali, dwelling in the great forest. Kalanisa (name of a goddess), and Culla (name of a goddess), Pacundi (name of a goddess), and others, bow at your venerable feet. I have heard in the past that you skillfully expound the Dharma, Muni (meaning 'Sage'), the Blessed One, is now teaching. Those who generate criticism and slander towards such profound Dharma are called foolish, and will surely fall into evil realms after death. Those who can praise the holy Dharma and maintain mindfulness are called wise, and will surely be reborn in good realms after death.' Then, the goddess Kalanisa also spoke in verse: 'One should cultivate good deeds with body, speech, and mind, and should not create various evil actions. At that time, the Buddha said to the goddesses, 'It is so! It is so! Just as you have said.' The goddesses, having heard the Buddha's teachings, departed joyfully.
At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, a deva (celestial being), during the night, came to where the Buddha was, with great radiant light, illuminating the entire Jeta Grove. Having bowed to the Buddha, he sat to one side and spoke in verse: 'What should not be touched, do not touch; if touched, there will surely be retribution. For this reason, one should not touch recklessly. If it is not a place to cross, one should not have the intention to cross.' 'One can be angry without being angry, remaining pure without afflictions. If one wishes to inflict evil on others, the evil will return to oneself. Just as when one throws dust against the wind, the dust returns to cover oneself, if one wishes to inflict anger on others, they will surely retaliate. Both of these actions are called evil, and neither can escape suffering. If one is angry without retaliating, one can subdue the greatest hatred.' 'Having long abandoned resentment and fear, one can cross over the worldly desires.'
七四）
一時，佛在舍衛國祇樹給孤獨園。時有一天，光顏熾盛，容色殊常，來詣佛所，頂禮佛足，在一面坐，而說偈言：
「嬰愚少智者， 造于諸惡業， 為已自作怨， 后受大苦報。」
「所作業不善， 作已自燒煮， 愚癡造眾惡， 受報悲啼哭。」
天覆以偈贊言：
爾時，此天說此偈已，歡喜頂禮，還於天宮。
（二七五）
一時佛在舍衛國祇樹給孤獨園。時有一天，威容光赫，顏色殊常，來詣佛所，既頂禮已，退坐一面，而說偈言：
「不以言說故， 得名為沙門， 此實趣向道， 成就堅履跡。 若有勇健者， 能深修禪定， 獲得于解脫， 壞於魔結縛。 作及不作業， 二俱稱實說， 詐偽無誠信， 智者所棄捐。 己身實無得， 虛贊以自憍， 詐偽虛誑說， 世間之大賊。」
「不顯己功德， 不知他心行， 知已復涅槃， 能度世間愛。」
爾時，此天聞佛偈已，而白佛言：「我於今者，實有罪過，唯愿聽我誠心懺悔。」時佛默然。天覆說偈言：
「我今說罪悔， 汝不受我悔， 懷噁心不善， 不捨于怨嫌。」
世尊以偈復答天曰：
「說罪言懺悔， 內心實不滅， 云何除嫌隙？ 云何而得善？」
天
【現代漢語翻譯】 現代漢語譯本 （七四） 一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，有一位天人，光芒熾盛，容貌非凡，來到佛陀所在之處，頂禮佛足，在一旁坐下，並以偈頌說道： 『愚昧無知的人，造作各種惡業，是為自己製造怨恨，將來會遭受巨大的苦報。』 『所作的業不善，做完后自己如同被燒煮，愚癡地造作各種惡行，受報時只能悲傷啼哭。』 天人又以偈頌讚嘆道： 當時，這位天人說完這些偈頌后，歡喜地頂禮佛陀，返回天宮。
（二七五） 一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，有一位天人，威嚴光耀，容貌非凡，來到佛陀所在之處，頂禮之後，退坐一旁，並以偈頌說道： 『不是因為言語上的宣稱，就能被稱為沙門（śramaṇa），真正的沙門是那些趣向正道，並堅定地踐行的人。 如果有人勇猛精進，能夠深入修習禪定（dhyāna），獲得解脫（vimoksha），破除魔的束縛。 對於所作和不作，都能如實地說出，那些虛偽不誠實的人，會被智者所拋棄。 自己實際上沒有獲得任何成就，卻虛假地讚美自己以求驕傲，這種虛偽的謊言，是世間的大盜。』 『不炫耀自己的功德，又能瞭解他人的心念，知曉后又能進入涅槃（nirvāṇa），這樣的人才能度脫世間的愛慾。』 當時，這位天人聽完佛陀的偈頌后，對佛陀說：『我今天確實犯了過錯，希望您能聽我誠心懺悔。』當時，佛陀默然不語。天人又以偈頌說道： 『我今天說出罪過懺悔，您卻不接受我的懺悔，心中懷有惡意，不肯捨棄怨恨。』 世尊以偈頌回答天人說： 『口頭上說懺悔，但內心的惡念並沒有消除，這樣如何消除嫌隙？又如何能獲得善果？』 天人
【English Translation】 English version (Seventy-four) At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Śrāvastī. At that time, a deva (celestial being), with radiant light and extraordinary appearance, came to where the Buddha was, bowed at the Buddha's feet, sat to one side, and spoke in verse: 'The foolish and ignorant, create all kinds of evil deeds, they make enemies for themselves, and will suffer great retribution in the future.' 'The deeds done are not good, having done them, they are self-tormented, foolishly creating all kinds of evil, and when receiving retribution, they can only weep in sorrow.' The deva further praised in verse: At that time, after this deva finished speaking these verses, he joyfully bowed to the Buddha and returned to his heavenly palace.
(Two hundred and seventy-five) At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Śrāvastī. At that time, a deva, with majestic radiance and extraordinary appearance, came to where the Buddha was, bowed, and sat to one side, and spoke in verse: 'Not by mere words can one be called a śramaṇa (ascetic), a true śramaṇa is one who is on the path and firmly practices it. If one is courageous and diligent, able to deeply cultivate dhyāna (meditation), attain vimoksha (liberation), and break the bonds of Mara (demon). Regarding what is done and not done, one should speak truthfully, those who are false and dishonest will be abandoned by the wise. One who has not actually attained anything, yet falsely praises oneself to be proud, such false lies are the great thieves of the world.' 'Not showing off one's own merits, and understanding the thoughts of others, knowing this and entering nirvāṇa (extinction), such a person can transcend worldly desires.' At that time, after this deva heard the Buddha's verses, he said to the Buddha: 'I have indeed committed a fault today, I hope you will listen to my sincere repentance.' At that time, the Buddha remained silent. The deva again spoke in verse: 'Today I confess my sins and repent, but you do not accept my repentance, harboring ill will, and not abandoning resentment.' The World Honored One replied to the deva in verse: 'Speaking of repentance, but the evil thoughts in your heart have not been eliminated, how can you remove the discord? And how can you obtain good results?' The deva
又說偈重問曰：
「人誰無𠎝過？ 人誰無誤失？ 何誰離愚癡？ 何誰常具念？」
「如來婆伽婆， 正智得解脫， 彼無諸𠎝過， 亦復無得失， 彼已離愚癡， 能具于正念。」
「我昔已曾見， 婆羅門涅槃，
（二七六）
一時，佛在王舍城迦蘭陀竹林。爾時，提婆達多友瞿迦梨，往詣佛所，在一面立。佛告瞿迦梨：「汝于舍利弗有緣，莫生嫌想。舍利弗、目連凈修梵行，心意柔軟，汝莫生嫌恨，長夜受諸苦惱。」
瞿迦梨言：「我信佛語，我隨於佛，然舍利弗、目連實有惡欲，惡欲于彼，實得自在，彼隨惡欲。」
佛復告瞿迦梨：「汝今勿于彼二人所，生嫌恨心。」如是至三。而瞿迦梨雖聞佛言，噁心不改，舍佛而去。去佛不遠，身生惡瘡，初如芥子，須臾之頃，猶如豆許，復漸長大，如毗梨果，身體爛潰，膿血流出，身壞命終，墮大蓮華地獄。
時有三天，光色倍常，于其夜中，來至佛所，頂禮佛足，在一面立。第一天白佛言：「世尊！瞿迦梨是夜命終。」第二天言：「墮大蓮華地獄。」第三天即說偈言：
「夫人生世， 斧在口中， 由其惡言， 自斬其身。 應贊而毀， 應毀而贊， 口出綺語， 后受苦殃。 綺語奪財， 是故小過，
【現代漢語翻譯】 現代漢語譯本 又說偈語再次提問： 『誰人沒有過錯？誰人沒有失誤？ 誰能脫離愚癡？誰能常保正念？』 『如來（Tathagata，佛的稱號）婆伽婆（Bhagavan，世尊），以正智獲得解脫， 他沒有各種過錯，也沒有得失， 他已脫離愚癡，能夠保持正念。』 『我過去曾經見過，婆羅門（Brahmana，古印度祭司階層）的涅槃（Nirvana，解脫）。』
一時，佛陀在王舍城（Rajagrha）的迦蘭陀竹林（Kalandaka Venuvana）。當時，提婆達多（Devadatta）的朋友瞿迦梨（Kokalika）來到佛陀所在的地方，站在一旁。佛陀告訴瞿迦梨：『你與舍利弗（Sariputra）有緣，不要對他產生嫌隙。舍利弗和目連（Maudgalyayana）清凈修行梵行，心意柔和，你不要對他們產生嫌恨，以免長夜遭受痛苦。』 瞿迦梨說：『我相信佛陀的話，我跟隨佛陀，然而舍利弗和目連確實有惡欲，他們對惡欲自在，他們隨順惡欲。』 佛陀再次告訴瞿迦梨：『你現在不要對他們二人產生嫌恨之心。』這樣說了三次。然而瞿迦梨雖然聽了佛陀的話，噁心仍然不改，離開了佛陀。離開佛陀不遠，身上生出惡瘡，開始像芥子一樣小，一會兒就如豆子般大，又逐漸長大，像毗梨果一樣，身體潰爛，膿血流出，身體壞死，命終，墮入大蓮華地獄（Mahapadma Naraka）。 當時有三位天人，光色比平時更加明亮，在夜裡來到佛陀所在的地方，頂禮佛足，站在一旁。第一位天人對佛陀說：『世尊！瞿迦梨今晚命終了。』第二位天人說：『墮入大蓮華地獄了。』第三位天人就說了偈語： 『人生在世，斧頭在口中，由於惡語，自斬其身。 應該讚美的反而譭謗，應該譭謗的反而讚美，口出花言巧語，之後遭受苦難。 花言巧語會奪走財富，所以小小的過錯，'
【English Translation】 English version Again, he spoke in verse, asking: 'Who is without faults? Who is without mistakes? Who is free from ignorance? Who is always mindful?' 'The Tathagata (the Buddha's title), the Bhagavan (the Blessed One), having attained liberation through right wisdom, He has no faults, nor does he have gains or losses, He has abandoned ignorance and is able to maintain right mindfulness.' 'I have seen in the past, the Nirvana (liberation) of the Brahmana (a member of the priestly class in ancient India).'
At one time, the Buddha was in the Kalandaka Venuvana (Bamboo Grove) in Rajagrha (the city of kings). At that time, Kokalika (Devadatta's friend) went to where the Buddha was and stood to one side. The Buddha said to Kokalika, 'You have a connection with Sariputra, do not harbor resentment towards him. Sariputra and Maudgalyayana practice the pure conduct of the holy life, their minds are gentle, do not harbor hatred towards them, lest you suffer long nights of pain.' Kokalika said, 'I believe the Buddha's words, I follow the Buddha, yet Sariputra and Maudgalyayana truly have evil desires, they are free in their evil desires, they follow their evil desires.' The Buddha again said to Kokalika, 'Now do not harbor hatred in your heart towards those two.' He said this three times. However, although Kokalika heard the Buddha's words, his evil mind did not change, and he left the Buddha. Not far from the Buddha, evil sores grew on his body, starting as small as a mustard seed, in a moment they were as large as a bean, and then gradually grew larger, like a bilva fruit, his body festered, pus and blood flowed out, his body decayed, and he died, falling into the Mahapadma Naraka (Great Lotus Hell). At that time, three devas (gods), whose light was brighter than usual, came to where the Buddha was during the night, bowed at his feet, and stood to one side. The first deva said to the Buddha, 'Venerable One! Kokalika died this night.' The second deva said, 'He has fallen into the Mahapadma Naraka.' The third deva then spoke in verse: 'A person born into the world, has an axe in their mouth, due to evil speech, they cut themselves. They praise what should be criticized, and criticize what should be praised, they speak flowery words, and afterwards suffer. Flowery words steal wealth, therefore, a small fault,'
謗佛聖賢， 是名大患。 受苦長遠， 具滿百千， 入尼羅浮， 及三十六， 入阿浮陀， 乃至墮彼， 五阿浮陀。 誹謗賢聖， 口意造惡， 入斯地獄。」
時彼三天禮佛足已，還於天宮。
爾時，佛告諸比丘：「汝等欲聞彼阿浮陀地獄壽命長短以不？」
比丘白言：「愿為我說，我等聞已，信受憶持。」
爾時，世尊告諸比丘：「二十佉利胡麻得波羅捺，滿溢一車，有長壽人，足滿百年取其一粒，如是胡麻一切都盡，此阿浮陀地獄所得壽命，猶故未盡。此二十阿浮陀抵，成一尼羅浮陀。二十尼羅浮陀抵，一呵吒吒。二十呵吒吒抵，一睺睺。二十睺睺抵，一蓮華地獄。二十蓮華地獄抵，一大蓮華地獄。瞿迦梨比丘以謗舍利弗、目連故，墮是大蓮華地獄中。」
佛告諸比丘：「被燒燋柱，尚不應謗，況情識類。」
（二七七）
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，威顏晃曜，遍照祇洹，來詣頂禮，退坐一面，而說偈言：
「云何輕賤他， 及不輕賤他？ 為他所輕賤， 以何為首目？ 我今問如來， 大仙為我說。」
「善知不輕賤， 不知名輕賤。 樂法名恭敬， 慢法名不恭。 不近善知識， 是名不敬首。 樂行於非法， 親
【現代漢語翻譯】 現代漢語譯本 誹謗佛陀和聖賢，這被稱為大禍患。 他們將遭受長久的痛苦，經歷百千劫難，先墮入尼羅浮（Nirarbuda，地獄名）， 然後是三十六個阿浮陀（Abuda，地獄名），乃至墮入五阿浮陀地獄。 誹謗賢聖之人，身口意造作惡業，將墮入這樣的地獄之中。」
這時，那三位天人禮拜佛陀的腳后，返回天宮。
那時，佛陀告訴眾比丘：『你們想聽聽阿浮陀地獄的壽命有多長嗎？』
比丘們回答說：『我們願意聽您說，聽後會信受並牢記。』
這時，世尊告訴眾比丘：『用二十佉利（khari，古代容量單位）的芝麻裝滿一輛波羅捺（Varanasi，古印度城市）的車，有一個長壽的人，每過一百年取走一粒芝麻，直到所有芝麻都取盡，阿浮陀地獄的壽命還沒有結束。二十個阿浮陀地獄的壽命，相當於一個尼羅浮陀地獄的壽命。二十個尼羅浮陀地獄的壽命，相當於一個呵吒吒（Atata，地獄名）地獄的壽命。二十個呵吒吒地獄的壽命，相當於一個睺睺（Hahava，地獄名）地獄的壽命。二十個睺睺地獄的壽命，相當於一個蓮華地獄的壽命。二十個蓮華地獄的壽命，相當於一個大蓮華地獄的壽命。瞿迦梨（Kokalika，人名）比丘因為誹謗舍利弗（Sariputra，佛陀弟子）和目連（Maudgalyayana，佛陀弟子），所以墮入這個大蓮華地獄中。』
佛陀告訴眾比丘：『即使是被燒焦的柱子，也不應該誹謗，更何況是有情識的眾生。』
（二七七）
一時，佛陀在舍衛國（Sravasti，古印度城市）的祇樹給孤獨園（Jetavana Anathapindika-arama，佛陀常住的精舍）。當時，有一位天人，光芒異常，威嚴顯赫，照亮了整個祇洹，來到佛陀面前頂禮，然後退坐在一旁，並說偈語：
『如何算是輕賤他人，又如何算是不輕賤他人？』 『被他人輕賤，其根本原因是什麼？』 『我今天請問如來，大仙請為我解說。』
『善於理解不輕賤的道理，才稱得上不輕賤；不理解，就叫做輕賤。』 『樂於聽聞佛法，就叫做恭敬；輕慢佛法，就叫做不恭敬。』 『不親近善知識，這是不恭敬的根本原因。』 『喜歡做非法的事情，親近惡友，』
【English Translation】 English version Slandering the Buddha and the sages is called a great calamity. They will suffer long-lasting pain, experiencing hundreds of thousands of kalpas, first falling into Nirarbuda (a hell), then into thirty-six Abuda (a hell), and even falling into the five Abuda hells. Those who slander the virtuous and sages, creating evil deeds through body, speech, and mind, will fall into such hells.」
At that time, the three devas bowed at the Buddha's feet and returned to their heavenly palace.
Then, the Buddha said to the monks, 'Do you want to hear how long the lifespan of the Abuda hell is?'
The monks replied, 'We wish to hear you speak, and after hearing, we will believe and remember it.'
At that time, the World Honored One told the monks, 'If you fill a cart in Varanasi with twenty khari (an ancient unit of volume) of sesame seeds, and a long-lived person takes one seed every hundred years, until all the sesame seeds are exhausted, the lifespan of the Abuda hell will still not be over. The lifespan of twenty Abuda hells is equivalent to the lifespan of one Nirarbuda hell. The lifespan of twenty Nirarbuda hells is equivalent to the lifespan of one Atata (a hell) hell. The lifespan of twenty Atata hells is equivalent to the lifespan of one Hahava (a hell) hell. The lifespan of twenty Hahava hells is equivalent to the lifespan of one Lotus hell. The lifespan of twenty Lotus hells is equivalent to the lifespan of one Great Lotus hell. The monk Kokalika (a person's name) fell into this Great Lotus hell because he slandered Sariputra (a disciple of the Buddha) and Maudgalyayana (a disciple of the Buddha).'
The Buddha told the monks, 'Even a charred pillar should not be slandered, let alone sentient beings with consciousness.'
(277)
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti (an ancient city in India). At that time, a deva, with extraordinary radiance and majestic appearance, illuminated the entire Jeta Grove, came to the Buddha, bowed, and then sat to one side, and spoke in verse:
'How is it considered to belittle others, and how is it considered not to belittle others?' 'What is the root cause of being belittled by others?' 'I ask the Tathagata today, Great Sage, please explain it to me.'
'Being good at understanding the principle of not belittling is called not belittling; not understanding is called belittling.' 'Being happy to hear the Dharma is called respect; being contemptuous of the Dharma is called disrespect.' 'Not being close to good teachers is the root cause of disrespect.' 'Liking to do unlawful things, being close to evil friends,'
友生怨嫉。 與怨為親友， 是為不敬首。 如有婦女人， 履行不貞良， 好與姦淫通， 作于無理行， 男子違禮度， 其義亦復然， 如是等名為， 輕賤之元首。 斗秤欺誑人， 巧偽不均平， 茍且懷貪利， 是名輕賤首。 博弈相侵欺， 損喪錢財盡， 如是等名為， 輕賤之首目。 嗜睡著美味， 早眠而晚起， 懈怠於事務， 而復喜瞋恚， 如斯之等人， 亦名輕賤首。 耳珰及镮釧， 擎蓋錦屣履， 貧窮自嚴飾， 是名輕賤首。 財物既鮮少， 愛著情愈濃， 雖生剎利種， 冀求得王位， 如是愚癡人， 是名輕賤首。 財寶其業大， 多眷屬親友， 自食於美味， 不分施與他， 受他好飲食， 及得財寶利， 彼來至己家， 都無報答心， 乃至不與食， 是名輕賤首。 父母年朽邁， 衰老既至已， 自食于甘美， 終不知供養， 如斯之等人， 是名輕賤首。 父母及兄弟， 親屬並姊妹， 打罵出惡言， 是名輕賤首。 沙門婆羅門， 中時來至家， 不請不施食， 是名輕賤首。 沙門婆羅門， 及貧窮乞丐， 罵辱不施食， 是名輕賤首。 謗佛及聲聞， 出家在家人， 為此非法事， 是名輕賤首。
【現代漢語翻譯】 現代漢語譯本 與朋友之間產生怨恨和嫉妒。 把仇敵當作親友，這是不敬的首要表現。 如果婦女行為不貞潔，喜歡與人通姦，做出不合情理的事情；男子違背禮儀規範，道理也是一樣。像這樣的人，被稱為輕賤的首要表現。 用斗秤欺騙他人，使用虛假的手段，不公平不公正，只顧貪圖利益，這被稱為輕賤的首要表現。 沉迷於賭博，互相欺詐，導致錢財損失殆盡，像這樣的人，被稱為輕賤的首要表現。 貪睡，喜歡美味，早睡晚起，在事務上懈怠，又喜歡發怒，像這樣的人，也被稱為輕賤的首要表現。 佩戴耳環和手鐲，拿著傘蓋，穿著華麗的鞋子，明明貧窮卻還要打扮自己，這被稱為輕賤的首要表現。 財物已經很少了，卻更加執著于情慾，即使生在剎利（Kshatriya，古印度四大種姓之一，指武士和統治者）種姓，還妄想得到王位，像這樣愚癡的人，被稱為輕賤的首要表現。 擁有大量的財富和產業，有很多眷屬和親友，自己享用美味，卻不分給他人；接受他人的好飲食，以及得到財物利益，當他們來到自己家時，卻沒有報答的心，甚至不給他們食物，這被稱為輕賤的首要表現。 父母年老體衰，已經到了衰老的階段，自己享用美味，卻不知道供養父母，像這樣的人，被稱為輕賤的首要表現。 對父母、兄弟、親屬和姐妹，打罵並說出惡語，這被稱為輕賤的首要表現。 沙門（Shramana，佛教出家修行者）和婆羅門（Brahmana，古印度祭司階層）在中午來到家中，不請他們吃飯，也不佈施食物，這被稱為輕賤的首要表現。 對沙門、婆羅門以及貧窮的乞丐，謾罵侮辱，不給他們食物，這被稱為輕賤的首要表現。 誹謗佛陀和聲聞（Shravaka，佛陀的弟子），無論是出家人還是在家人，做出這些非法的事情，這被稱為輕賤的首要表現。
【English Translation】 English version Harboring resentment and jealousy towards friends. Treating enemies as close friends, this is the foremost sign of disrespect. If a woman is unchaste, enjoys adultery, and acts unreasonably; if a man violates the code of conduct, the principle is the same. Such people are called the foremost signs of being despised. Deceiving others with scales and measures, using false means, being unfair and unjust, only caring about greed for profit, this is called the foremost sign of being despised. Indulging in gambling, deceiving each other, leading to the loss of all wealth, such people are called the foremost signs of being despised. Being greedy for sleep, enjoying delicious food, sleeping early and waking up late, being lazy in affairs, and also liking to be angry, such people are also called the foremost signs of being despised. Wearing earrings and bracelets, holding parasols, wearing fancy shoes, being poor but still dressing up, this is called the foremost sign of being despised. Having very little wealth, yet being more attached to desires, even if born into the Kshatriya (one of the four major castes in ancient India, referring to warriors and rulers) caste, still hoping to obtain the throne, such foolish people are called the foremost signs of being despised. Having a large amount of wealth and property, having many dependents and relatives, enjoying delicious food oneself, but not sharing with others; receiving good food from others, and receiving wealth and benefits, when they come to one's home, having no intention of repaying, not even giving them food, this is called the foremost sign of being despised. When parents are old and frail, having reached old age, enjoying delicious food oneself, but not knowing to provide for parents, such people are called the foremost signs of being despised. To parents, brothers, relatives, and sisters, scolding and speaking harsh words, this is called the foremost sign of being despised. When Shramanas (Buddhist renunciates) and Brahmanas (priestly class in ancient India) come to the house at midday, not inviting them to eat, nor giving them food, this is called the foremost sign of being despised. To Shramanas, Brahmanas, and poor beggars, scolding and insulting them, not giving them food, this is called the foremost sign of being despised. Slandering the Buddha and Shravakas (Buddha's disciples), whether they are renunciates or lay people, doing these unlawful things, this is called the foremost sign of being despised.
實非是羅漢， 自稱是羅漢， 天人婆羅門， 沙門中大賊， 若為如是者， 是名輕賤首。 如斯之等類， 為他所輕賤， 世間可輕賤， 我悉知見之， 宜應遠舍離， 如怖畏險道。」
（二七八）
一時，佛在舍衛國祇樹給孤獨園。時有一天，顏容暉赫，光色甚明，遍於祇洹，來詣佛所，頂禮足已，退坐一面，而說偈言：
「誰名為敬順？ 誰名為陵邈？ 誰為嬰愚戲， 如小兒弄土？」
「男子若敬順， 女人必陵邈。 男子若陵邈， 女人必敬順。 女人嬰愚戲， 如小兒弄土。」
爾時，此天說此偈已，歡喜還宮。
（二七九）
一時，佛在舍衛國祇樹給孤獨園。時有一天，身光晃曜，猶如電光，遍照祇洹，赫然甚明，來詣佛所，頂禮足已，退坐一面，而說偈言：
「覺觀意欲來， 遮止應遮止， 一切盡遮止， 不造生死塵。」
不應一切遮， 但遮惡覺觀。 惡惡應遮止， 遮止能遮止， 若能如是者， 不為生死遮。」
（二八〇）
一時，佛在舍衛國祇樹給孤獨園。時有一天，身光晃曜，遍照祇洹，來詣佛所，禮佛足已，退坐一面，而說偈言：
「云何得名稱？ 云何得財業？ 云何得稱譽？
【現代漢語翻譯】 現代漢語譯本 並非真正的阿羅漢（Arhat，已證悟的聖者），卻自稱是阿羅漢， 在天人、婆羅門（Brahmin，古印度祭司階層）和沙門（Shramana，出家修行者）中，他們是大盜。 如果有人是這樣，那他就是最卑劣的人。 像這樣的人，會被他人輕視， 世間所有可被輕視的人，我都清楚地知道， 應該遠遠地捨棄他們，就像害怕危險的道路一樣。
一時，佛陀在舍衛國（Shravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位天人，容貌光彩奪目，光芒非常明亮，照遍了祇洹（Jetavana），來到佛陀所在之處，頂禮佛足后，退坐在一旁，並說了偈語：
『誰被稱為恭敬順從？誰被稱為輕慢侮辱？』 『誰像個愚蠢的孩童，像小孩子玩泥土一樣？』
『男子如果恭敬順從，女人必定輕慢侮辱。 男子如果輕慢侮辱，女人必定恭敬順從。 女人像個愚蠢的孩童，像小孩子玩泥土一樣。』
當時，這位天人說完這偈語后，歡喜地返回天宮。
一時，佛陀在舍衛國（Shravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位天人，身光閃耀，猶如閃電，照遍了祇洹（Jetavana），非常明亮，來到佛陀所在之處，頂禮佛足后，退坐在一旁，並說了偈語：
『當覺觀（Vitarka-vicara，思維和考察）和意欲生起時，應該遮止那些應該遮止的，』 『應該完全遮止一切，不造作生死輪迴的塵埃。』
『不應該遮止一切，只應該遮止惡的覺觀。 惡的應該遮止，遮止那些應該遮止的， 如果能夠這樣做，就不會被生死輪迴所遮蔽。』
一時，佛陀在舍衛國（Shravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位天人，身光閃耀，照遍了祇洹（Jetavana），來到佛陀所在之處，禮拜佛足后，退坐在一旁，並說了偈語：
『如何才能獲得名聲？如何才能獲得財富？』 『如何才能獲得稱讚？』
【English Translation】 English version They are not truly Arhats (enlightened beings), yet they claim to be Arhats, Among gods, Brahmins (the priestly class in ancient India), and Shramanas (ascetics), they are great thieves. If someone is like this, they are the most despicable of all. Such people will be despised by others, I know clearly all those in the world who are despicable, They should be abandoned far away, just like fearing a dangerous path.
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, a deva (god) with a radiant face and brilliant light, illuminating the entire Jetavana, came to where the Buddha was, bowed at his feet, and sat to one side, and spoke these verses:
'Who is called respectful and obedient? Who is called contemptuous and insulting?' 'Who is like a foolish child, playing with dirt like a small child?'
'If a man is respectful and obedient, a woman will surely be contemptuous and insulting. If a man is contemptuous and insulting, a woman will surely be respectful and obedient. A woman is like a foolish child, playing with dirt like a small child.'
Then, after this deva spoke these verses, he happily returned to his heavenly palace.
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, a deva with a body shining like lightning, illuminating the entire Jetavana, very brightly, came to where the Buddha was, bowed at his feet, and sat to one side, and spoke these verses:
'When thoughts and desires arise, one should restrain what should be restrained,' 'One should completely restrain everything, not creating the dust of birth and death.'
'One should not restrain everything, but only restrain evil thoughts. Evil should be restrained, restrain what should be restrained, If one can do this, one will not be obscured by birth and death.'
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, a deva with a body shining, illuminating the entire Jetavana, came to where the Buddha was, bowed at his feet, and sat to one side, and spoke these verses:
'How can one gain fame? How can one gain wealth?' 'How can one gain praise?'
云何得親友？」
「持戒得名稱， 佈施得財寶， 實語得稱譽， 普施眾皆親。」
（二八一）
一時，佛在舍衛國祇樹給孤獨園。時有一天，光顏晃曜，赫然甚明，遍於祇洹，來詣佛所，頂禮佛足，退坐一面，而說偈言：
「云何生為人， 如見極明瞭， 集諸財寶利， 多少義云何？」
「先學眾技能， 次集諸財寶， 集財為四分， 一分供衣食， 二分營作事， 一分俟匱乏。 種田是初業， 商估是為次， 蕃息養牛群， 羔羊並六畜。 復有諸子息， 各為求妻婦， 出女並姊妹， 及六畜家法， 調和得利樂， 不和得苦惱。 作事令終訖， 終不中休廢， 智者善思惟， 深知于得失。 善解作不作， 財寶來趣己， 如河歸大海， 勤修於事業。 如蜂采眾華， 日日常增長， 晝夜聚財業， 如彼蜂增長。 財不寄老朽， 不與邊遠人， 惡人作鄙業， 勢力勝己者， 終不以財寶， 與如是等人。 與財為親厚， 債索時忿諍， 怪哉財義利， 失財失親友。 但如法聚財， 不應作非法， 丈夫如法作， 端嚴極熾盛。 既能自衣食， 又復惠施人， 調適不失度， 命終得生天。」
天覆以偈贊曰：
【現代漢語翻譯】 現代漢語譯本 「如何才能獲得親友？」 「持守戒律能獲得好名聲，佈施能獲得財富，說實話能獲得讚譽，普遍施予就能得到眾人的親近。」
（二八一）
一時，佛陀在舍衛國祇樹給孤獨園。當時有一天人，光芒耀眼，非常明亮，照遍了祇洹，來到佛陀所在的地方，頂禮佛足，退坐在一旁，用偈語說道：
「如何才能生而為人，像看到極明亮的事物一樣，聚集各種財富利益，多少才算合適呢？」
「首先要學習各種技能，然後聚集各種財富，聚集的財富要分為四份，一份用來供給自己衣食，兩份用來經營事業，一份用來應對匱乏的時候。 耕種田地是最初的事業，經商是其次，繁殖飼養牛群，羔羊和各種家畜也是如此。 還要為自己的子女們，各自尋求妻子，嫁出女兒和姐妹，以及處理家畜和家庭事務，調和得當就能獲得快樂，不和睦就會有苦惱。 做事要善始善終，絕不中途放棄，有智慧的人要善於思考，深刻了解得失。 善於瞭解什麼該做，什麼不該做，財富就會像河流歸向大海一樣，自然而然地來到自己身邊，要勤奮地修習事業。 就像蜜蜂採集各種花蜜一樣，每天都在增長，日夜積累財富，就像蜜蜂一樣不斷增長。 財富不要寄託給年老體衰的人，也不要給邊遠地區的人，不要給那些做卑劣事情的惡人，以及勢力超過自己的人。 最終不要把財富給這樣的人。給予財富是爲了親近，但討債時會發生爭吵，奇怪啊，財富的意義和利益，會因為失去財富而失去親友。 只要如法地聚集財富，不應該做非法的事情，大丈夫如法行事，就會端莊而興盛。 既能自己解決衣食，又能惠施他人，調和適度不失分寸，命終就能往生天界。」
天人又用偈語讚歎道：
【English Translation】 English version 「How does one gain friends and relatives?」 「By upholding precepts, one gains a good reputation; by giving, one gains wealth; by speaking truthfully, one gains praise; by giving universally, one gains the affection of all.」
(281)
At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. Then, a deva (a celestial being) with radiant light, exceedingly bright, illuminating the entire Jeta Grove, came to where the Buddha was, bowed at his feet, and sat to one side, speaking in verse:
「How does one live as a human, seeing things with utmost clarity, accumulating various wealth and benefits? How much is appropriate?」
「First, learn various skills, then accumulate various wealth. Divide the accumulated wealth into four parts: one part for food and clothing, two parts for business, and one part for times of need. Farming is the initial occupation, trading is the next, and raising herds of cattle, lambs, and various livestock is also important. Also, for one's children, seek wives for each of them, marry off daughters and sisters, and manage livestock and family affairs. Harmony brings happiness, while discord brings suffering. Complete tasks from beginning to end, never abandoning them halfway. The wise should contemplate carefully, deeply understanding gains and losses. By understanding what should and should not be done, wealth will naturally come to you, like rivers flowing to the sea. Diligently cultivate your endeavors. Like bees collecting various nectars, growing daily, accumulate wealth day and night, growing like those bees. Do not entrust wealth to the elderly or infirm, nor to those in distant lands, nor to evil people who do vile deeds, nor to those who are more powerful than oneself. Ultimately, do not give wealth to such people. Giving wealth is for closeness, but when demanding repayment, disputes arise. How strange, the meaning and benefit of wealth, losing wealth leads to losing friends and relatives. Only gather wealth lawfully, and do not engage in unlawful activities. A great person who acts lawfully will be dignified and prosperous. Having provided for one's own food and clothing, and also being generous to others, acting moderately and without excess, one will be reborn in the heavens after death.」
The deva then praised in verse:
久棄捨嫌怖， 以度世間愛。」
（二八二）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「乃往古昔，俱薩羅國有一善彈琴人，名俱㝹羅，涉路而行。時有六天女各乘宮殿，陵虛而行。天等出宮，語此人言：『舅可為我彈奏清琴，我當歌舞。』時彈琴人睹其容貌，光明異常，生希有想。問言：『姊妹！作何功德，得生斯處？爾先為我說其先因，我當爲爾彈奏清琴。』天女答曰：『汝今但當爲我彈琴，我于歌中，自說往緣。』時俱㝹羅於六天前即鼓琴，時，第一天女而說偈言：
「『諸能以上衣， 用施於他人， 人中生尊勝， 處天如我今。 身如真金聚， 光色甚凞怡， 天女有數百， 我為最尊勝。 施於所愛物， 其福勝如是。』
「第二天女復說偈言：
「『若以諸上味， 肴膳飲食施， 生人為男女， 男女中最勝。 若生於天上， 猶如我今日， 以舍所愛故， 隨意受快樂。 汝觀我宮殿， 乘空自在行， 身如真金聚， 光顏甚殊妙。 天女有數百， 我為最尊勝， 施上味飲食， 獲勝報如是。』
「第三天女復說偈言：
「『若以勝妙香， 佈施而修福， 生人得尊勝， 處天如我身， 以施勝香故， 獲報得如是。』
【現代漢語翻譯】 現代漢語譯本 『長久拋棄嫌隙和恐懼，以此來度脫世間的愛慾。』
一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，佛陀告訴眾比丘：『在很久很久以前，拘薩羅國（Kosala）有一位擅長彈琴的人，名叫俱㝹羅（Kuṇḍala），他走在路上。當時有六位天女各自乘坐宮殿，在空中飛行。天女們從宮殿出來，對這個人說：「舅舅，您可以為我們彈奏清琴，我們來唱歌跳舞。」當時彈琴人看到她們的容貌，光明異常，心中生起稀有的想法。他問道：「各位姊妹！你們做了什麼功德，能夠出生在這裡？你們先告訴我其中的因緣，我再為你們彈奏清琴。」天女們回答說：「您現在只管為我們彈琴，我會在歌中，自己說出往昔的因緣。」當時俱㝹羅在六位天女面前彈起琴，這時，第一位天女說了偈語：
『那些能夠將上好的衣服，用來佈施給他人的人，在人中出生會尊貴殊勝，在天上就像我今天這樣。 身體如同真金聚集，光澤顏色非常喜悅，天女有數百位，我是其中最尊貴的。 佈施自己所喜愛的東西，得到的福報就是這樣殊勝。』
第二位天女又說了偈語：
『如果用各種上好的美味，菜餚飲食來佈施，出生為人會是男孩或女孩，在男孩女孩中最為殊勝。 如果出生在天上，就像我今天這樣，因為捨棄了所愛之物，所以可以隨意享受快樂。 你看看我的宮殿，乘空自在飛行，身體如同真金聚集，光彩容貌非常殊妙。 天女有數百位，我是其中最尊貴的，佈施上好的美味飲食，獲得的殊勝果報就是這樣。』
第三位天女又說了偈語：
『如果用殊勝美妙的香，佈施而修福，出生為人會尊貴殊勝，在天上就像我一樣，因為佈施殊勝的香，獲得的果報就是這樣。』
【English Translation】 English version 'Having long abandoned dislike and fear, thus to cross over the love of the world.'
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Śrāvastī. At that time, the Buddha told the monks: 'In the ancient past, in the country of Kosala, there was a skilled lute player named Kuṇḍala, who was traveling on the road. At that time, six celestial maidens, each riding in a palace, were flying in the sky. The celestial maidens came out of their palaces and said to this man, 「Uncle, could you play a clear lute for us, and we will sing and dance.」 At that time, the lute player saw their appearances, which were extraordinarily radiant, and a rare thought arose in his mind. He asked, 「Sisters! What merits did you perform to be born in this place? First, tell me the cause of this, and then I will play the lute for you.」 The celestial maidens replied, 「You just play the lute for us now, and I will tell the story of my past lives in the song.」 At that time, Kuṇḍala played the lute in front of the six celestial maidens, and then the first celestial maiden spoke a verse:
'Those who can use fine clothing to give to others, when born among humans, will be honored and superior, and in heaven, they will be like me today. Their bodies are like a gathering of pure gold, their radiance and color are very joyful, there are hundreds of celestial maidens, and I am the most honored among them. Giving away what one loves, the blessings received are so superior.'
The second celestial maiden spoke another verse:
'If one uses various fine flavors, dishes, and food to give, when born as a human, they will be a boy or a girl, and the most superior among boys and girls. If born in heaven, like me today, because they have given up what they love, they can freely enjoy happiness. Look at my palace, flying freely in the sky, my body is like a gathering of pure gold, my radiance and appearance are very exquisite. There are hundreds of celestial maidens, and I am the most honored among them, giving fine food and drink, the superior reward obtained is like this.'
The third celestial maiden spoke another verse:
'If one uses superior and wonderful incense to give and cultivate blessings, when born as a human, they will be honored and superior, and in heaven, they will be like me, because of giving superior incense, the reward obtained is like this.'
「第四天女復說偈言：
「『我本人中時， 孝事難舅姑， 罵詈粗惡言， 我悉能忍受。 是故於今者， 獲得此天身， 以能孝順故， 隨意受快樂。 天女有百數， 我為最尊勝， 以能孝事故， 獲勝報如是。』
「第五天女復說偈言：
「『我于先身時， 屬人為婢使， 奉侍于大家， 隨順不瞋戾， 精勤不懈怠， 早起而晚臥。 若於大家所， 得少飲食時， 分施於沙門， 及與婆羅門， 是故得天身， 隨意受快樂。 天女數百中， 我最為尊勝， 處賤修福田， 獲勝報如是。』
「第六天女復說偈言：
「『我于先身時， 得見於比丘， 及以比丘尼， 生大歡喜心。 彼教我精勤， 得聞彼說法， 一日受齋法， 是故今生天。 隨意受快樂， 汝觀我宮殿， 乘空自在行， 身如真金色， 光顏甚殊妙。 天女數百中， 我為最尊勝。 汝今且觀我， 以用善教故， 獲勝報如是。』
「時彈琴者復說偈言：
「『我今極善行， 可樂薩羅林， 我今見天女， 晃曜如電光， 見聞如斯事， 還歸造功德。』」
爾時，比丘聞佛所說，歡喜奉行。
（二八三）
一時，佛在舍衛國祇樹給孤獨園。時有一
【現代漢語翻譯】 現代漢語譯本 第四位天女又說偈語： 『我做人的時候，孝順公婆很不容易，他們罵我，說粗暴惡劣的話，我都能忍受。因此，我今天才能獲得天身，因為能夠孝順，所以能隨意享受快樂。天女有幾百個，我是最尊貴的，因為能夠孝順，所以獲得如此殊勝的果報。』 第五位天女又說偈語： 『我前世的時候，是別人的婢女，服侍主人家，順從他們，不生氣，不發怒，勤勞不懈怠，早起晚睡。如果從主人家那裡得到一點食物，就分給沙門（出家修道的人）和婆羅門（古印度祭司），因此我才能得到天身，隨意享受快樂。幾百個天女中，我是最尊貴的，在卑賤的地位上修福，所以獲得如此殊勝的果報。』 第六位天女又說偈語： 『我前世的時候，見到比丘（出家男眾）和比丘尼（出家女眾），心中非常歡喜。他們教導我精進修行，我聽聞他們說法，有一天受持齋戒，因此我今天才能生到天上。隨意享受快樂，你看看我的宮殿，能在空中自由飛行，身體像真金色一樣，光彩容貌非常殊勝。幾百個天女中，我是最尊貴的。你現在看看我，因為接受善的教導，所以獲得如此殊勝的果報。』 這時，彈琴的人又說偈語： 『我現在要好好修行，喜歡這薩羅樹林，我現在看到天女，光芒閃耀如閃電，看到聽到這樣的事情，回去要努力造功德。』 當時，比丘們聽了佛所說的話，歡喜地奉行。 （二八三） 一時，佛在舍衛國祇樹給孤獨園。當時有一
【English Translation】 English version The fourth heavenly maiden then spoke in verse: 'When I was among humans, it was difficult to be filial to my parents-in-law. They would scold me with harsh and cruel words, but I could endure it all. Therefore, I have now obtained this heavenly body. Because I was able to be filial, I can enjoy happiness at will. Among hundreds of heavenly maidens, I am the most honored. Because I was able to be filial, I have obtained such a superior reward.' The fifth heavenly maiden then spoke in verse: 'In my previous life, I was a servant, serving the household of others. I obeyed them without anger or resentment, diligent and not lazy, rising early and sleeping late. If I received a little food from the household, I would share it with the Shramanas (ascetics) and Brahmins (priests). Therefore, I obtained a heavenly body and can enjoy happiness at will. Among hundreds of heavenly maidens, I am the most honored. By cultivating merit in a humble position, I have obtained such a superior reward.' The sixth heavenly maiden then spoke in verse: 'In my previous life, when I saw Bhikshus (monks) and Bhikshunis (nuns), I felt great joy in my heart. They taught me to be diligent in practice, and I heard their teachings. One day, I observed the fast, and therefore, I was born in heaven today. I enjoy happiness at will. Look at my palace, I can fly freely in the sky, my body is like pure gold, and my appearance is very beautiful. Among hundreds of heavenly maidens, I am the most honored. Now look at me, because I received good teachings, I have obtained such a superior reward.' At that time, the musician spoke in verse: 'Now I will practice diligently, I love this Sala grove. Now I see the heavenly maidens, shining like lightning. Having seen and heard such things, I will return and strive to create merit.' At that time, the Bhikshus, having heard what the Buddha said, joyfully practiced accordingly. (283) At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, there was a
天，光色倍常，來至佛所，頂禮佛足，在一面坐。是天威德，光明熾盛，普照祇洹，悉皆大明。彼天爾時即說偈言：
「云何起必壞？ 云何遮不生？ 云何舍所畏？ 云何成法樂？」
「瞋恚起時滅， 貪慾生必遮， 棄無明無畏， 證滅最為樂。 棄恚舍貪慾， 出於諸結使， 不著於色名， 觀諸法空林。 欲為生死根， 欲能生諸苦， 斷欲得解脫， 諸苦亦復然。 苦得解脫故， 苦本亦解脫， 嬰愚無智者， 放逸不觀苦。 是故沒苦海， 纏縛無窮已， 智者撿亂心， 不宜著諸欲。 夫為放逸行， 能壞禪定樂， 是故應攝想， 勿得著欲染。 譬如巨富者， 守護其珍寶。」
嫌怖已棄捨， 能度世間愛。」
（二八四）
一時，佛在舍衛國祇樹給孤獨園。爾時，有天，光色倍常，來至佛所，頂禮佛足，在一面坐。是天威德，光明熾盛，普照祇洹，悉皆大明。彼天爾時即說偈言：
「雖到於五塵， 不名為貪慾。 思想生染著， 乃名為貪慾。 欲能縛世間， 健者得解脫。」
「欲性本無常， 斷滅則悟道， 著欲生繫縛， 永不得解脫。 若以信為伴， 不信莫由起， 名稱轉增長， 壽終得生天。 若復斷除欲，
【現代漢語翻譯】 現代漢語譯本 一天，一位天神，他的光芒比平時更加明亮，來到佛陀所在的地方，向佛陀的腳行禮，然後坐在一旁。這位天神威德顯赫，光芒熾盛，普照整個祇洹精舍，一切都變得非常明亮。那時，這位天神說了這樣一首偈語： 『什麼會生起然後必然壞滅？什麼能遮擋不讓它生起？如何捨棄所畏懼的？如何成就佛法的快樂？』 『當嗔恚生起時就滅除它，貪慾生起時就必須遮擋它，捨棄無明（avidya）和恐懼，證得寂滅（nirvana）是最快樂的。捨棄嗔恚，放下貪慾，從各種煩惱的束縛中解脫出來，不執著於色（rupa）和名（nama），觀察諸法（dharma）如同空林一般。慾望是生死的根源，慾望能產生各種痛苦，斷除慾望就能獲得解脫，各種痛苦也同樣如此。因為痛苦得到解脫，痛苦的根源也得到解脫。愚癡無知的人，放縱自己而不觀察痛苦，因此沉沒在苦海中，被纏縛而沒有盡頭。有智慧的人會檢視混亂的心，不應該執著于各種慾望。如果放縱自己的行為，就會破壞禪定的快樂，所以應該收攝自己的念頭，不要被慾望所污染。就像一個非常富有的人，守護著他的珍寶一樣。』 『已經捨棄了恐懼，就能度脫世間的愛慾。』
一時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位天神，他的光芒比平時更加明亮，來到佛陀所在的地方，向佛陀的腳行禮，然後坐在一旁。這位天神威德顯赫，光芒熾盛，普照整個祇洹精舍，一切都變得非常明亮。那時，這位天神說了這樣一首偈語： 『即使接觸到五塵（panca kama guna），也不叫做貪慾。當思想產生染著時，才叫做貪慾。慾望能夠束縛世間，而強者能夠獲得解脫。』 『慾望的本性是無常的，斷滅慾望就能覺悟真理，執著慾望就會產生束縛，永遠無法解脫。如果以信心為伴侶，不信就不會產生，名聲會不斷增長，壽命終結后就能往生天界。如果能夠斷除慾望，
【English Translation】 English version Once, a deva (god), whose light was exceptionally bright, came to where the Buddha was, bowed at the Buddha's feet, and sat to one side. This deva was majestic, with radiant light that illuminated the entire Jetavana (monastery), making everything brilliantly clear. At that time, this deva spoke the following verse: 'What arises and is bound to perish? What can prevent it from arising? How to abandon what is feared? How to attain the joy of the Dharma (Buddhist teachings)?' 'When anger arises, extinguish it; when craving arises, it must be restrained; abandon ignorance (avidya) and fear, and attaining nirvana (extinction of suffering) is the greatest joy. Abandon anger, let go of craving, be freed from the bonds of all defilements, do not cling to form (rupa) and name (nama), and observe all dharmas (phenomena) as if they were an empty forest. Desire is the root of birth and death; desire can produce all kinds of suffering; cutting off desire leads to liberation, and so does suffering. Because suffering is liberated, the root of suffering is also liberated. The foolish and ignorant, indulging themselves without observing suffering, therefore sink into the sea of suffering, bound without end. The wise examine their confused minds and should not cling to various desires. If one indulges in their actions, it will destroy the joy of meditation; therefore, one should restrain their thoughts and not be tainted by desire. It is like a very wealthy person guarding their treasures.' 'Having abandoned fear, one can cross over the love of the world.'
At one time, the Buddha was in the Jetavana Anathapindika-arama (Jetavana Grove of Anathapindika) in Sravasti (Savatthi). At that time, a deva, whose light was exceptionally bright, came to where the Buddha was, bowed at the Buddha's feet, and sat to one side. This deva was majestic, with radiant light that illuminated the entire Jetavana, making everything brilliantly clear. At that time, this deva spoke the following verse: 'Even when encountering the five sense objects (panca kama guna), it is not called craving. When thoughts give rise to attachment, then it is called craving. Desire can bind the world, but the strong can attain liberation.' 'The nature of desire is impermanent; cutting off desire leads to enlightenment; clinging to desire creates bondage and one will never be liberated. If faith is one's companion, disbelief will not arise; one's reputation will grow, and at the end of life, one will be reborn in heaven. If one can cut off desire,
不數數受有， 不還來生死， 永入于涅槃。 知身空無我， 觀名色不堅， 不著于名色， 從是而解脫。 亦不見解脫， 及以非解脫， 哀愍利群生， 廣饒益一切。」
嫌怖久舍離， 能度世間愛。」
（二八五）
一時，佛在舍衛國祇樹給孤獨園。爾時，有天光明倍常，來至佛所，頭面禮佛，在一面坐，而說偈言：
「應共誰止住？ 復應親近誰？ 從誰所受法， 得利不生惡？」
「應共善人住， 親近於善者， 從彼人受法， 得利不生惡。 應共善人住， 親近於善者， 從彼人受法， 智者得利樂。 從彼人受法， 智者得名譽。 親近於善者， 從彼人受法， 智者得解慧， 是故應共住。 親族中尊勝， 能離於憂愁， 於一切苦中， 而能得解脫。 遠離諸惡趣， 能斷一切縛， 純受上妙樂， 得近於涅槃。」
（二八六）
一時，佛在舍衛國祇樹給孤獨園。爾時，有天光明倍常，普照祇洹，悉皆大明，來詣佛所，頂禮佛足，卻坐一面，而說偈言：
「貪吝貧窮苦， 皆由不惠施， 若欲求福德， 智者應施與。」
「可怖莫過貪， 貧乏恒飢渴， 恐貧不佈施， 不施畏甚大。 今世若後世
【現代漢語翻譯】 現代漢語譯本 不執著于計算和感受的存在， 不再輪迴于生死，永遠進入涅槃（Nirvana，佛教的最高境界，指解脫和寂滅）。 了知身體是空無自我的，觀察名（nama，精神現象）和色（rupa，物質現象）是不堅固的， 不執著于名和色，由此而獲得解脫。 也不執著于解脫，以及非解脫， 以慈悲心憐憫利益眾生，廣泛地饒益一切眾生。
厭惡和恐懼早已捨棄，能夠度脫世間的愛慾。
（二八五）
一時，佛陀在舍衛國（Savatthi）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位天人（deva）發出比平時更強烈的光芒，來到佛陀所在之處，頭面頂禮佛陀，在一旁坐下，並說偈語：
『應當與誰同住？又應當親近誰？從誰那裡接受佛法，能夠獲得利益而不產生惡行？』
『應當與善人同住，親近於善良的人，從那些人那裡接受佛法，能夠獲得利益而不產生惡行。 應當與善人同住，親近於善良的人，從那些人那裡接受佛法，智者能夠獲得利益和快樂。 從那些人那裡接受佛法，智者能夠獲得名譽。 親近於善良的人，從那些人那裡接受佛法，智者能夠獲得智慧和解脫，所以應當與他們同住。 在親族中最為尊勝，能夠遠離憂愁，在一切痛苦中，能夠獲得解脫。 遠離各種惡趣（duggati，指地獄、餓鬼、畜生三惡道），能夠斷除一切束縛，純粹地享受殊勝的快樂，得以接近涅槃。』
（二八六）
一時，佛陀在舍衛國（Savatthi）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位天人（deva）發出比平時更強烈的光芒，普照祇洹（Jetavana），使其一片光明，來到佛陀所在之處，頂禮佛足，退坐一旁，並說偈語：
『貪婪和吝嗇導致貧窮和痛苦，如果想要追求福德，智者應當佈施。』
『最可怕的莫過於貪婪，貧乏總是伴隨著飢渴，因為害怕貧窮而不佈施，不佈施的恐懼更大。 今生或來世，
【English Translation】 English version Not dwelling on the calculation and experience of existence, No longer returning to the cycle of birth and death, forever entering Nirvana (the ultimate state of liberation and extinction in Buddhism). Knowing that the body is empty of self, observing that nama (mental phenomena) and rupa (material phenomena) are impermanent, Not clinging to nama and rupa, thereby attaining liberation. Not clinging to liberation, nor to non-liberation, With compassion, having pity and benefiting all beings, extensively benefiting all.
Having long abandoned aversion and fear, able to transcend worldly desires.
(285)
At one time, the Buddha was in Savatthi (舍衛國) at the Jetavana Anathapindika-arama (祇樹給孤獨園). At that time, a deva (天人) with an unusually bright light came to where the Buddha was, bowed his head to the Buddha's feet, sat to one side, and spoke in verse:
'With whom should one dwell? And whom should one associate with? From whom should one receive the Dharma, so as to gain benefit and not generate evil?'
'One should dwell with good people, associate with the virtuous, and receive the Dharma from them, so as to gain benefit and not generate evil. One should dwell with good people, associate with the virtuous, and receive the Dharma from them, so that the wise may gain benefit and happiness. By receiving the Dharma from them, the wise may gain fame. By associating with the virtuous, and receiving the Dharma from them, the wise may gain wisdom and liberation, therefore one should dwell with them. The most honored among relatives, able to be free from sorrow, and in all suffering, able to attain liberation. Far from all evil realms (duggati, referring to the three evil paths of hell, hungry ghosts, and animals), able to break all bonds, purely enjoying supreme bliss, and able to approach Nirvana.'
(286)
At one time, the Buddha was in Savatthi (舍衛國) at the Jetavana Anathapindika-arama (祇樹給孤獨園). At that time, a deva (天人) with an unusually bright light, illuminating all of Jetavana (祇洹), came to where the Buddha was, bowed his head to the Buddha's feet, sat to one side, and spoke in verse:
'Greed and stinginess lead to poverty and suffering, if one wishes to seek merit, the wise should give alms.'
'Nothing is more terrifying than greed, poverty is always accompanied by hunger and thirst, because of the fear of poverty, one does not give alms, the fear of not giving is even greater. In this life or the next,
， 饑窮苦難計， 若得少能施， 得多亦能施。 生時得快樂， 壽終得生天， 難施而能施， 是名難作業。 嬰愚不知解， 諸佛賢聖法， 愚智俱命終， 生處各別異。 愚者墮地獄， 受于種種苦， 智者生人天， 乃可得解脫。 貧窮捃拾活， 以用養妻子， 凈心割少施， 其福無有量。 設百千大祀， 供養於一切， 不及貧佈施， 十六分中一。 大祀有鞭打， 侵掠他財寶， 種種苦惱人， 以成大祀業。 以惡取財寶， 眾皆不歡悅， 如是不凈施， 及以小凈施， 受報有好醜， 不可以相比。 如法聚財物， 終不非法求， 得財舍用施， 正直而施與。 具戒修禪定， 正直者受取， 福聚布四方， 猶如大海水。」
（二八七）
一時，佛在王舍城毗婆山側七葉窟中。時佛為佉陀羅刺腳，極為苦痛，如來默受，雖復苦痛，無所請求。
爾時，有八天子顏容端正，來詣佛所。中有一天言：「沙門瞿曇實是丈夫人中師子，雖受苦痛，不捨念覺，心無惱異，若復有人于瞿曇大師子所生誹謗者，當知是人甚大愚癡。」
第二天亦作是說：「瞿曇沙門丈夫龍象，雖受苦痛，不捨念覺，心無惱異，若復有人于瞿曇龍象所生誹謗者，當
【現代漢語翻譯】 現代漢語譯本 飢餓貧困的苦難難以計數，如果能稍微佈施一點，即使擁有很多也能佈施。 活著的時候得到快樂，壽命終結后能升到天界，在難以佈施的情況下還能佈施，這被稱為難能可貴的行為。 幼稚愚笨的人不理解諸佛和賢聖的教法，愚笨和智慧的人都會死亡，但他們投生的去處各不相同。 愚笨的人會墮入地獄，遭受各種各樣的痛苦，而智慧的人會轉生到人間或天界，最終可以獲得解脫。 貧窮的人靠撿拾為生，用這些來養活妻子兒女，如果能以清凈的心拿出少量佈施，其福報是無法估量的。 即使舉行成百上千的大型祭祀，供養一切眾生，也比不上貧窮者佈施的十六分之一。 大型祭祀中會有鞭打、侵奪他人財物的行為，用各種痛苦來折磨人，以此來完成祭祀的儀式。 用不正當的手段獲取財物，眾人都會不高興，像這樣不清凈的佈施，以及少量清凈的佈施，所得到的果報有好有壞，無法相提並論。 如果能通過正當的途徑積聚財富，始終不通過非法手段獲取，得到財富后能捨得佈施，以正直的心態給予他人。 持守戒律，修習禪定，正直的人接受佈施，福報會聚集到四面八方，就像大海的水一樣。
一時，佛陀在王舍城毗婆山旁的七葉窟中。當時，佛陀被佉陀羅刺（一種植物的刺）刺傷了腳，非常痛苦，如來默默承受，即使痛苦，也沒有任何抱怨。 這時，有八位容貌端正的天子來到佛陀所在的地方。其中一位天子說：『沙門瞿曇（釋迦牟尼佛的稱號）真是大丈夫中的獅子，即使遭受痛苦，也不放棄正念覺知，內心沒有煩惱和異樣，如果有人誹謗瞿曇大師子，應當知道這個人非常愚癡。』 第二天子也這樣說：『瞿曇沙門（釋迦牟尼佛的稱號）是大丈夫中的龍象，即使遭受痛苦，也不放棄正念覺知，內心沒有煩惱和異樣，如果有人誹謗瞿曇龍象，應當知道這個人非常愚癡。』
【English Translation】 English version The suffering of hunger and poverty is immeasurable; if one can give even a little, one can give even if one has much. In life, one gains happiness; at the end of life, one is reborn in the heavens. To give when it is difficult to give is called a difficult deed. The ignorant and foolish do not understand the teachings of the Buddhas and the wise; both the foolish and the wise will die, but their places of rebirth are different. The foolish fall into hell, enduring all kinds of suffering, while the wise are reborn in the human or heavenly realms, and can eventually attain liberation. The poor live by scavenging, using what they find to support their wives and children. If they can give a little with a pure heart, their merit is immeasurable. Even if one were to perform hundreds or thousands of great sacrifices, offering to all beings, it would not equal one-sixteenth of the merit of a poor person's giving. In great sacrifices, there is whipping and plundering of others' wealth, and people are tormented in various ways to complete the sacrificial rites. If wealth is acquired through evil means, people will not be happy. Such impure giving, as well as small pure giving, have good and bad results that cannot be compared. If one can accumulate wealth through righteous means, never seeking it through unrighteous ways, and is willing to give it away, giving with an upright heart, upholding the precepts, practicing meditation, and the upright receive the giving, merit will gather in all directions, like the water of the great ocean.
At one time, the Buddha was in the Seven Leaf Cave on the side of Mount Vipula in Rajagriha. At that time, the Buddha was pierced in the foot by a thorn of Khadira (a type of plant), and was in great pain. The Tathagata silently endured it, and even in pain, made no complaints. At that time, eight devas (heavenly beings) with beautiful appearances came to where the Buddha was. One of the devas said, 'The Shramana Gautama (title of Shakyamuni Buddha) is truly a lion among men. Even when suffering, he does not abandon mindfulness and awareness, and his mind is without distress or difference. If anyone slanders the great lion Gautama, know that this person is very foolish.' The second deva also said, 'The Shramana Gautama (title of Shakyamuni Buddha) is a dragon-elephant among men. Even when suffering, he does not abandon mindfulness and awareness, and his mind is without distress or difference. If anyone slanders the dragon-elephant Gautama, know that this person is very foolish.'
知是人甚大愚癡。」
第三天覆作是言：「沙門瞿曇如善乘牛。」第四天覆作是言：「沙門瞿曇如善乘馬。」第五天覆作是言：「沙門瞿曇猶如牛王。」第六天覆作是言：「沙門瞿曇無上丈夫。」第七天覆作是言：「沙門瞿曇人中蓮花。」
第八天覆作是言：「沙門瞿曇猶如分陀利，觀彼禪寂，極為善定，終不矜高，亦不卑下。止故解脫，解脫故止。」時第八天即說偈言：
「非彼清凈心， 假使滿百千， 通達五比施， 為于戒取縛， 沒溺愛慾海， 不能度彼岸。」
爾時，八天說此偈已，頂禮佛足，還其所止。
垂下及遮止 名稱及技能 彈琴並棄捨 種別、善丈夫 慳貪不惠施 八天為第十
（二八八）
一時，佛在舍衛國祇樹給孤獨園。時有一天，顏色殊常，來詣佛所，赫然大明，頂禮佛足，在一面坐，而說偈言：(丹本澄函第十一卷初準)
「譬如彼大地， 廣大無有邊， 又亦如巨海， 甚深無崖際。 須彌極高峻， 無以能喻及， 誰如那羅延？ 男子中無比。」
「無物廣于愛， 深大不過腹， 憍慢高須彌。 唯有佛世尊， 于諸男子中， 最勝無倫匹。」
（二八九）
一時，佛在舍衛國祇樹給孤獨園。時有一天，于其中夜，
【現代漢語翻譯】 現代漢語譯本 『這人真是太愚癡了。』 第三天又說：『沙門瞿曇（釋迦牟尼佛的稱號）像善於駕馭的牛。』第四天又說：『沙門瞿曇像善於駕馭的馬。』第五天又說：『沙門瞿曇猶如牛王。』第六天又說：『沙門瞿曇是無上的大丈夫。』第七天又說：『沙門瞿曇是人中的蓮花。』 第八天又說：『沙門瞿曇猶如分陀利（白蓮花），觀察他禪定寂靜，極為善於入定，終不驕傲自大，也不卑微低下。因為止息而解脫，因為解脫而止息。』當時第八天就說了偈語： 『如果內心不清凈，即使充滿百千，通達五種佈施，也會被戒律的執著所束縛，沉溺在愛慾的海洋中，不能到達彼岸。』 當時，八天說完這偈語后，頂禮佛足，回到他們所住的地方。 垂下和遮止，名稱和技能，彈琴並捨棄，種姓、善丈夫，慳貪不佈施，八天是第十。 （二八八） 一時，佛在舍衛國祇樹給孤獨園。當時有一天，顏色非常奇特，來到佛陀所在的地方，光芒赫赫，頂禮佛足，在一旁坐下，說了偈語： 『譬如那大地，廣大無邊際，又如那巨海，深邃無涯岸。須彌山極高峻，沒有什麼可以比擬，誰能像那羅延（印度教神祇）？在男子中無與倫比。』 『沒有什麼比愛更廣闊，沒有什麼比腹部更深大，驕慢高如須彌山。唯有佛世尊，在所有男子中，最殊勝無與倫比。』 （二八九） 一時，佛在舍衛國祇樹給孤獨園。當時有一天，在半夜時分，
【English Translation】 English version 'This person is extremely foolish.' On the third day, he again said, 'The Shramana Gautama (title of Shakyamuni Buddha) is like a well-trained ox.' On the fourth day, he again said, 'The Shramana Gautama is like a well-trained horse.' On the fifth day, he again said, 'The Shramana Gautama is like a king of oxen.' On the sixth day, he again said, 'The Shramana Gautama is the unsurpassed great man.' On the seventh day, he again said, 'The Shramana Gautama is a lotus among men.' On the eighth day, he again said, 'The Shramana Gautama is like a pundarika (white lotus), observing his meditative silence, he is extremely well-established in samadhi, never arrogant or condescending. Because of cessation, there is liberation; because of liberation, there is cessation.' At that time, the eighth deva spoke this verse: 'If the mind is not pure, even if filled a hundred thousand times, understanding the five kinds of giving, one will still be bound by the attachment to precepts, drowning in the sea of desire, unable to reach the other shore.' At that time, after the eight devas spoke this verse, they bowed at the Buddha's feet and returned to their dwelling place. Lowering and restraining, names and skills, playing the lute and abandoning, lineage, good man, stingy and not giving, the eight devas are the tenth. (288) At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, a deva, with an extraordinary appearance, came to where the Buddha was, shining brightly, bowed at the Buddha's feet, sat to one side, and spoke this verse: 'Like that great earth, vast and boundless, and like that great sea, deep and without shores. Mount Sumeru is extremely high and steep, nothing can be compared to it, who is like Narayana (Hindu deity)? Unparalleled among men.' 'Nothing is wider than love, nothing is deeper than the belly, arrogance is as high as Mount Sumeru. Only the World Honored Buddha, among all men, is the most supreme and unparalleled.' (289) At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, a deva, in the middle of the night,
來詣佛所，威光照曜，赫然甚明，頂禮佛足，在一面坐，而說偈言：
「何物火不燒， 旋嵐不能壞？ 劫盡大洪水， 一切浸爛壞， 何物于彼所， 而得不爛潰？ 男子若女人， 所有諸財寶， 以何方便故， 王賊不能侵？ 是何堅牢藏， 無能毀壞者？」
「福聚火不燒， 旋嵐不吹壞， 劫盡洪水浸， 不能令腐朽。 男女有福聚， 王賊不能侵， 福是堅牢藏， 無能侵毀者。」
（二九〇）
一時，佛在舍衛國祇樹給孤獨園。時有一天，于其夜中，來詣佛所，威光照曜，赫然大明，頂禮佛足，卻坐一面，而說偈言：
「誰能具曠路， 涉道之資糧？ 以何因緣故， 賊所不能劫？ 設復逢奸惡， 云何得守護？ 云何被劫奪， 而生大歡喜？ 云何常親近， 智者生欣悅？」
「信為遠資糧， 福聚非賊劫， 賊劫戒遮殺， 沙門劫生喜， 數親近沙門， 智者生欣悅。」
（二九一）
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，于其中夜，來詣佛所，威光赫然，悉皆大明，頂禮佛足，卻坐一面，而說偈言：
「樂者所思念， 稱意盡獲得， 一切諸樂中， 欲樂最為勝。」
「樂者無思念，
【現代漢語翻譯】 現代漢語譯本：
來到佛陀所在之處，威光照耀，非常明亮，頂禮佛足，在一旁坐下，並以偈語說道：
『什麼東西火燒不著，旋風也無法摧毀？ 劫難盡時的大洪水，一切都會被浸泡腐爛， 什麼東西在那時，卻不會腐爛潰敗？ 男子或女人，所有的財寶， 用什麼方法，才能不被國王或盜賊侵奪？ 什麼是堅固的寶藏，無法被摧毀？』
『福德積聚火燒不著，旋風也吹不壞， 劫難盡時的大洪水浸泡，也不能使其腐朽。 男女若有福德積聚，國王和盜賊都不能侵奪， 福德是堅固的寶藏，無法被侵犯摧毀。』
（二九〇）
一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika's Monastery in Sravasti）。當時有一天人，在夜裡來到佛陀所在之處，威光照耀，非常明亮，頂禮佛足，退坐一旁，並以偈語說道：
『誰能具備遠行的資糧，作為旅途的準備？ 因為什麼因緣，不會被盜賊搶劫？ 即使遇到奸惡之人，如何才能得到守護？ 如何被搶奪后，反而生起大歡喜？ 如何才能經常親近，讓智者感到欣悅？』
『信心是遠行的資糧，福德積聚不會被盜賊搶劫， 盜賊搶劫戒律會阻止殺戮，沙門被搶劫會生起歡喜， 經常親近沙門，智者會感到欣悅。』
（二九一）
一時，佛陀在舍衛國祇樹給孤獨園。當時有一天人，光色比平時更加明亮，在半夜時分，來到佛陀所在之處，威光赫然，非常明亮，頂禮佛足，退坐一旁，並以偈語說道：
『快樂的人所思念的，都能如意獲得， 一切快樂之中，慾望的快樂最為殊勝。』
『快樂的人沒有思念， English version:
Having arrived at the Buddha's place, his majestic light shone brightly, he bowed at the Buddha's feet, sat to one side, and spoke in verse:
'What is it that fire cannot burn, nor can a whirlwind destroy? When the great flood at the end of a kalpa (cosmic cycle) comes, everything will be soaked and rotten, What is it that will not rot and decay at that time? For men or women, all their treasures, By what means can they not be invaded by kings or thieves? What is the firm treasure that cannot be destroyed?'
'The accumulation of merit cannot be burned by fire, nor can it be blown away by a whirlwind, When the great flood at the end of a kalpa comes, it cannot make it decay. If men and women have an accumulation of merit, kings and thieves cannot invade it, Merit is a firm treasure that cannot be invaded or destroyed.'
(290)
At one time, the Buddha was in the Jetavana Anathapindika's Monastery in Sravasti. At that time, a deva (god) came to the Buddha's place in the night, his majestic light shone brightly, he bowed at the Buddha's feet, sat to one side, and spoke in verse:
'Who can possess the provisions for a long journey, the resources for the path? By what cause and condition can one not be robbed by thieves? Even if one encounters evil people, how can one be protected? How can one be robbed and yet feel great joy? How can one always be close to, and bring joy to the wise?'
'Faith is the provision for a long journey, the accumulation of merit cannot be robbed by thieves, Thieves robbing precepts will prevent killing, a shramana (ascetic) being robbed will feel joy, Frequently being close to shramanas brings joy to the wise.'
(291)
At one time, the Buddha was in the Jetavana Anathapindika's Monastery in Sravasti. At that time, a deva, whose light was brighter than usual, came to the Buddha's place in the middle of the night, his majestic light shone brightly, he bowed at the Buddha's feet, sat to one side, and spoke in verse:
'What the joyful person thinks of, they obtain as they wish, Among all pleasures, the pleasure of desire is the most supreme.'
'The joyful person has no thoughts,
【English Translation】 Having come to where the Buddha was, his majestic light shone, exceedingly bright, he bowed at the Buddha's feet, sat to one side, and spoke in verse: 'What is it that fire does not burn, nor can a whirlwind destroy? When the great flood at the end of a kalpa (cosmic cycle) comes, everything will be soaked and rotten, What is it that will not rot and decay at that time? For men or women, all their treasures, By what means can they not be invaded by kings or thieves? What is the firm treasure that cannot be destroyed?' 'The accumulation of merit cannot be burned by fire, nor can it be blown away by a whirlwind, When the great flood at the end of a kalpa comes, it cannot make it decay. If men and women have an accumulation of merit, kings and thieves cannot invade it, Merit is a firm treasure that cannot be invaded or destroyed.'
(290)
At one time, the Buddha was in the Jetavana Anathapindika's Monastery in Sravasti. At that time, a deva (god) came to the Buddha's place in the night, his majestic light shone brightly, he bowed at the Buddha's feet, sat to one side, and spoke in verse:
'Who can possess the provisions for a long journey, the resources for the path? By what cause and condition can one not be robbed by thieves? Even if one encounters evil people, how can one be protected? How can one be robbed and yet feel great joy? How can one always be close to, and bring joy to the wise?'
'Faith is the provision for a long journey, the accumulation of merit cannot be robbed by thieves, Thieves robbing precepts will prevent killing, a shramana (ascetic) being robbed will feel joy, Frequently being close to shramanas brings joy to the wise.'
(291)
At one time, the Buddha was in the Jetavana Anathapindika's Monastery in Sravasti. At that time, a deva, whose light was brighter than usual, came to the Buddha's place in the middle of the night, his majestic light shone brightly, he bowed at the Buddha's feet, sat to one side, and spoke in verse:
'What the joyful person thinks of, they obtain as they wish, Among all pleasures, the pleasure of desire is the most supreme.'
'The joyful person has no thoughts,
苦者有愿求， 若人舍思愿， 是為最為勝。」
（二九二）
一時，佛在舍衛國祇樹給孤獨園。時有一天，光顏殊特，赫然大明，來詣佛所，頂禮佛足，退坐一面，而說偈言：
「佛為天人師， 于諸物中勝， 能知一切法， 利益諸世間。 一切諸難中， 何物最為難？ 唯愿大仙尊， 為我分別說。」
「於他得自在， 忍彼觸惱難。 貧窮能佈施， 危厄持戒難。 盛年處榮貴， 舍欲出家難。」
（二九三）
一時，佛在舍衛國祇樹給孤獨園。時有一天，來詣佛所，威光晃曜，赫然大明，頂禮佛足，退坐一面，而說偈言：
「車為云何生？ 誰將車所至？ 車去為遠近， 車云何損滅？」
「從業出生車， 心將轉運去， 去至因盡處， 因盡則滅壞。」
（二九四）
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色倍常，來詣佛所，身光晃曜，遍照祇洹，悉皆大明。時此天子卻坐一面，而白佛言：「世尊！須多蜜奢鋸陀女生子。」
佛言：「斯是不善，非是善也。」
爾時，此天即說偈言：
「子生世言樂， 生子極欣慶， 父母漸老朽， 何故說不善？」
「我知生子者， 必有愛別離， 陰聚和合苦
【現代漢語翻譯】 現代漢語譯本 有痛苦的人會有所求，如果有人捨棄了思慮和願望，這才是最為殊勝的。
（二九二）
一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，有一位天人，容貌光彩殊特，光芒赫赫，來到佛陀所在之處，頂禮佛足，退坐在一旁，並以偈頌說道：
『佛陀是天人的導師，在一切事物中最為殊勝，能夠知曉一切法，利益世間眾生。在一切困難之中，什麼是最為困難的？唯愿大仙尊，為我分別解說。』
『在他人處獲得自在，忍受他人的觸惱是困難的。貧窮時能夠佈施是困難的，危難時能夠持戒是困難的。在盛年處在榮華富貴之中，捨棄慾望出家是困難的。』
（二九三）
一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，有一位天人，來到佛陀所在之處，威光閃耀，光芒赫赫，頂禮佛足，退坐在一旁，並以偈頌說道：
『車是如何產生的？是誰將車運到目的地？車行駛的距離是遠還是近？車是如何損毀消滅的？』
『車是從業力中產生的，心將它運轉到目的地，到達因緣盡頭的地方，因緣盡了就會損毀消滅。』
（二九四）
一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，有一位天人，光色比平時更加明亮，來到佛陀所在之處，身光閃耀，遍照祇洹（Jetavana），一切都變得光明。這時，這位天子退坐在一旁，對佛陀說道：『世尊！須多蜜奢鋸陀（Sudhammā-sakuṭā）的女兒生了孩子。』
佛陀說：『這是不善的，不是善的。』
這時，這位天人就以偈頌說道：
『孩子出生時，世人說這是快樂的，生了孩子極其歡慶，父母漸漸衰老，為什麼說是不善的呢？』
『我知道生孩子的人，必定會有愛別離的痛苦，五蘊和合是苦的。
【English Translation】 English version Those who suffer have desires, if one abandons thoughts and desires, that is the most excellent.
(292)
At one time, the Buddha was in the Jeta Grove (Jetavana) of Anathapindika's Park in Śrāvastī. At that time, a deva (celestial being), with extraordinary radiant appearance and brilliant light, came to where the Buddha was, bowed at the Buddha's feet, and sat to one side, and spoke in verse:
'The Buddha is the teacher of gods and humans, the most excellent among all things, able to know all dharmas (teachings), benefiting all beings in the world. Among all difficulties, what is the most difficult? May the great sage, please explain it to me.'
'To gain freedom from others, to endure their vexations is difficult. To give alms when poor is difficult, to uphold precepts in danger is difficult. To renounce desires and become a monk in one's prime of life and glory is difficult.'
(293)
At one time, the Buddha was in the Jeta Grove (Jetavana) of Anathapindika's Park in Śrāvastī. At that time, a deva (celestial being), came to where the Buddha was, with dazzling light and brilliant radiance, bowed at the Buddha's feet, and sat to one side, and spoke in verse:
'How is a chariot born? Who carries the chariot to its destination? Is the distance the chariot travels far or near? How is the chariot destroyed and extinguished?'
'The chariot is born from karma (action), the mind carries it to its destination, it reaches the place where the causes end, and when the causes end, it is destroyed and extinguished.'
(294)
At one time, the Buddha was in the Jeta Grove (Jetavana) of Anathapindika's Park in Śrāvastī. At that time, a deva (celestial being), whose light was more radiant than usual, came to where the Buddha was, his body shining brightly, illuminating the entire Jetavana, making everything bright. Then, this deva sat to one side and said to the Buddha: 'World Honored One! Sudhammā-sakuṭā's daughter has given birth to a child.'
The Buddha said: 'This is not good, it is not virtuous.'
Then, this deva spoke in verse:
'When a child is born, people say it is joyful, giving birth to a child is extremely celebrated, parents gradually grow old, why do you say it is not good?'
'I know that those who give birth to children will inevitably experience the pain of separation from loved ones, the aggregation of the five skandhas (aggregates) is suffering.'
， 此都非是子。 是名與諸苦， 嬰愚謂為樂， 是故我說言， 生子為不善。 不善作善想， 不愛作愛想， 苦作於樂想， 放逸所極熟。」
（二九五）
一時，佛在舍衛國祇樹給孤獨園。時有一天，光顏暉曜，威色倍常，赫然大明，來詣祇洹，頂禮佛足，在一面坐，而說偈言：
「云何自思算， 不為煩惱覆？ 云何複名為， 永離於眾數？」
「若善算計者， 二漏不流轉， 名色永已滅， 彼名離眾處。 總數不覆藏， 已去于總數。」
（二九六）
一時，佛在舍衛國祇樹給孤獨園。時有一天，光色暉曜，赫然大明，來詣祇洹，頂禮佛足，退坐一面，而說偈言：
「何物重於地？ 何物高於空？ 何物疾于風？ 何物多草木？」
「持戒重於地， 憍慢高於空， 心念疾于風， 亂想多草木。」
（二九七）
一時，佛在舍衛國祇樹給孤獨園。時有一天，威顏晃曜，光色殊常，來詣祇洹，赫然大明，頂禮佛足，退坐一面，而說偈言：
「修行何戒行？ 復作何威儀？ 有何功德力？ 造作何業行？ 具足何等法， 得生於天上？ 愿世尊悲愍， 為我開顯說。」
「我今為汝說， 汝當至心聽。
【現代漢語翻譯】 現代漢語譯本 這些都不是真正的『子』。 這些被稱為苦，愚昧的人卻認為它們是樂。 因此我說，生子是不好的。 把不好的當作好的，把不愛的當作愛的， 把苦當作樂，這是放縱到了極點。」
一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika's Monastery） 。當時，有一位天人，光彩照耀，威嚴無比，極其明亮，來到祇洹，頂禮佛足，在一旁坐下，並說了偈語： 「如何自我思考計算，才能不被煩惱所覆蓋？ 又如何才能被稱為，永遠脫離了眾多的束縛？」
「如果善於計算，兩種漏（煩惱）就不會流轉， 名色（nama-rupa，精神和物質現象）永遠滅盡，那人就脫離了眾多的束縛。 總數不再覆蓋隱藏，已經超越了總數。」
一時，佛陀在舍衛國祇樹給孤獨園。當時，有一位天人，光彩照耀，極其明亮，來到祇洹，頂禮佛足，退坐一旁，並說了偈語： 「什麼東西比大地更重？什麼東西比天空更高？ 什麼東西比風更快？什麼東西比草木更多？」
「持戒比大地更重，驕慢比天空更高， 心念比風更快，雜亂的思緒比草木更多。」
一時，佛陀在舍衛國祇樹給孤獨園。當時，有一位天人，威嚴光彩照耀，光色非凡，來到祇洹，極其明亮，頂禮佛足，退坐一旁，並說了偈語： 「修行什麼戒行？又做什麼樣的威儀？ 有什麼功德力？造作什麼樣的業行？ 具足什麼樣的法，才能生到天上？ 愿世尊慈悲，為我開示解說。」
「我現在為你解說，你應當專心聽。
【English Translation】 English version These are not truly 『children』. These are called suffering, but the foolish consider them to be pleasure. Therefore, I say that having children is not good. To think of the bad as good, to think of the unloved as loved, To think of suffering as pleasure, this is indulgence to the extreme.」
At one time, the Buddha was in the Jeta Grove, Anathapindika's Monastery in Sravasti. At that time, a deva (celestial being), with radiant light, extraordinary majesty, and great brightness, came to Jeta Grove, bowed at the Buddha's feet, sat to one side, and spoke in verse: 「How should one contemplate and calculate so as not to be covered by afflictions? And how can one be called forever free from the multitude of bonds?」
「If one calculates well, the two outflows (afflictions) will not flow, Name and form (nama-rupa, mental and physical phenomena) are forever extinguished, that person is free from the multitude of bonds. The total is no longer covered or hidden, having already transcended the total.」
At one time, the Buddha was in the Jeta Grove, Anathapindika's Monastery in Sravasti. At that time, a deva, with radiant light and great brightness, came to Jeta Grove, bowed at the Buddha's feet, sat to one side, and spoke in verse: 「What is heavier than the earth? What is higher than the sky? What is faster than the wind? What is more numerous than plants and trees?」
「Observing precepts is heavier than the earth, arrogance is higher than the sky, Thoughts are faster than the wind, and confused thoughts are more numerous than plants and trees.」
At one time, the Buddha was in the Jeta Grove, Anathapindika's Monastery in Sravasti. At that time, a deva, with majestic and radiant light, extraordinary in color, came to Jeta Grove, with great brightness, bowed at the Buddha's feet, sat to one side, and spoke in verse: 「What precepts should one practice? And what kind of conduct should one adopt? What meritorious power is there? What kind of actions should one perform? What kind of Dharma (teachings) should one possess to be born in the heavens? May the World Honored One have compassion and explain it to me.」
「I will now explain it to you, you should listen attentively.
諸欲生天者， 先當斷殺生。 善修于禁戒， 守攝於諸根， 不害有生類， 便得生天上。 不盜他財物， 彼與樂受取， 斷于奸盜心， 便得生天上。 不奸他婦女， 度邪淫彼岸， 自足己妻色， 便得生天上。 為利自己身， 亦欲利於彼， 併爲財利故， 遠離諸放逸。 實語不虛妄， 便得生天上。 除去于兩舌， 不鬥亂彼此， 樂出和合語， 以此因緣故， 便得生天上。 斷于粗惡言， 讒刺觸惱故， 吐辭皆柔軟， 聞者生欣悅， 以是業緣故， 得生於天上。 除斷于綺語， 不談無益事， 知時而說法， 便得生天上。 若聚落曠野， 不生貪利想， 於他財物所， 不起愚癡心， 便得生天上。 慈心不害物， 不挾怨憎心， 向于群生類， 心無怒害想， 便得生天上。 信業及果報， 能修信施者， 二事俱生信， 具足得正見， 便得生天上。 如斯眾善法， 白凈十業道， 悉能修行者， 必得生天上。」
久舍于嫌怖， 能度世間愛。」
大地、火不燒 誰赍糧、所愿 甚能及車乘 鋸陀女、算數 何重並十善
別譯雜阿含經卷第十四
別譯雜阿含經卷第十五(丹本第十一卷第五張準)
【現代漢語翻譯】 現代漢語譯本 想要往生天界的人，首先應當斷除殺生。 好好地修持戒律，守護和控制自己的感官。 不傷害有生命的眾生，便能往生天界。 不偷盜他人的財物，給予他人快樂並接受，斷除偷盜的念頭，便能往生天界。 不姦淫他人的婦女，超越邪淫的彼岸，滿足於自己的妻子，便能往生天界。 爲了自己的利益，也爲了他人的利益，並且爲了財物利益的緣故，遠離各種放縱的行為。 說真實的話不虛妄，便能往生天界。 除去兩舌的惡習，不挑撥離間，喜歡說和合的話，因為這個因緣，便能往生天界。 斷除粗暴惡劣的言語，不使用讒言和刺激惱怒的話，說出的話語都柔和，聽的人感到歡喜，因為這樣的業緣，便能往生天界。 除去綺語，不說沒有意義的事情，知道時機而說法，便能往生天界。 無論在村落還是曠野，不生起貪圖利益的想法，對於他人的財物，不起愚癡的念頭，便能往生天界。 以慈悲心不傷害眾生，不懷有怨恨的心，對待一切眾生，心中沒有憤怒和傷害的想法，便能往生天界。 相信業和果報，能夠修持佈施的人，對這兩件事都生起信心，具足正見，便能往生天界。 像這樣的各種善法，清凈的十善業道，全部都能修行的人，必定能夠往生天界。 長久地捨棄嫌隙和恐懼，能夠度脫世間的愛慾。 大地和火不能燒燬，誰能攜帶糧食，什麼能滿足願望？ 什麼能像車乘一樣快速，鋸陀女（Jutoda，指一位女性的名字）的算數如何？ 什麼最重要，以及十善是什麼？
【English Translation】 English version Those who desire to be born in the heavens, should first abstain from killing. Diligently cultivate the precepts, guard and control their senses. Not harming living beings, one will be born in the heavens. Not stealing others' possessions, giving joy to others and receiving it, cutting off the thought of stealing, one will be born in the heavens. Not committing adultery with other's wives, crossing the shore of improper sexual conduct, being content with one's own wife, one will be born in the heavens. For one's own benefit, and also for the benefit of others, and for the sake of material gain, stay away from all forms of indulgence. Speaking truthfully without falsehood, one will be born in the heavens. Eliminating the evil habit of double-tongued speech, not causing discord, delighting in speaking harmonizing words, because of this cause, one will be born in the heavens. Cutting off harsh and evil speech, not using slander and irritating words, speaking words that are gentle, making the listeners happy, because of this karmic cause, one will be born in the heavens. Eliminating frivolous speech, not speaking meaningless things, knowing the right time to teach the Dharma, one will be born in the heavens. Whether in villages or in the wilderness, not giving rise to thoughts of greed for gain, regarding others' possessions, not giving rise to foolish thoughts, one will be born in the heavens. With a compassionate heart not harming beings, not harboring resentment, towards all living beings, having no thoughts of anger or harm, one will be born in the heavens. Believing in karma and its results, those who can practice giving, having faith in these two things, possessing right view, one will be born in the heavens. Such are the various good dharmas, the pure ten paths of good karma, those who can practice all of them, will surely be born in the heavens. Long abandoning suspicion and fear, one can cross over the love of the world. The earth and fire cannot burn, who can carry provisions, what can fulfill wishes? What can be as fast as a chariot, what is the calculation of Jutoda (Jutoda, a woman's name)? What is most important, and what are the ten good deeds?
（二九八）
一時，佛在舍衛國祇樹給孤獨園。爾時，有一天子名曰因陀羅，光色倍常，于其夜中，來詣佛所，身光暉曜，遍照祇洹，赫然大明，頂禮佛足，卻坐一面，而說偈言：
「云何不知壽？ 云何覺了壽？ 云何貪著壽？ 云何繫縛壽？」
「色不能知壽， 行不覺了壽， 貪著己身壽， 愛壽為繫縛。」
時因陀羅天子復說偈言：
「如佛之所說， 色非壽命者， 云何共意識， 而得成身聚？」
世尊復以偈答曰：
「識依歌羅羅， 歌羅羅最初， 歌羅羅生胞， 從胞生肉段， 肉段生堅䩕， 從䩕生五胞， 從胞生髮爪， 由是生五根， 男女相別異， 遷變不暫住， 以是因緣故， 云何有壽命？」
時彼天子聞佛所說，歡喜頂禮，還於天宮。
（二九九）
一時，佛在舍衛國祇樹給孤獨園。時有天子名曰釋迦，光色倍常，于其夜中，來詣佛所，身光暉曜，遍照祇洹，赫然大明，頂禮佛足，卻坐一面，而說偈言：
「斷於一切結， 當舍眾事務， 若有教授他， 不名善沙門。」
「夜叉應當知， 諸種苦惱逼， 智者宜悲愍， 說法而教導。 不應放舍彼， 墜墮于苦道， 羅漢懷慈慧， 救拔無過咎。」
時釋迦天
【現代漢語翻譯】 現代漢語譯本 （二九八）
一時，佛陀在舍衛國祇樹給孤獨園。當時，有一位名叫因陀羅（Indra，天神名）的天子，他的光芒比平時更加明亮，在夜晚來到佛陀所在的地方，他的身光照耀，遍佈祇洹精舍，光輝燦爛，他頂禮佛足，然後坐在一旁，用偈語說道：
『如何才能不知壽命？如何才能覺悟壽命？如何貪戀執著壽命？如何被壽命所束縛？』
佛陀回答說：『色（rupa，物質現象）不能知曉壽命，行（sankhara，意志行為）不能覺悟壽命，貪戀執著自己的身體就是貪戀壽命，愛戀壽命就會被壽命所束縛。』
當時，因陀羅天子又用偈語說道：
『正如佛陀所說，色不是壽命的本身，那麼，色如何與意識（vijnana，識別作用）結合，形成身體的聚合呢？』
世尊又用偈語回答說：
『意識依附於歌羅羅（kalala，受精卵），歌羅羅是最初的形態，歌羅羅產生胞（abbuda，胚胎），從胞產生肉段（pesi，肉塊），肉段產生堅䩕（ghana，硬塊），從堅䩕產生五胞（pasakha，肢體），從胞產生毛髮和指甲，由此產生五根（indriya，感覺器官），男女的相貌各不相同，遷流變化沒有片刻停止，因為這些因緣，怎麼會有壽命的存在呢？』
當時，那位天子聽了佛陀所說，歡喜地頂禮佛陀，然後返回天宮。
（二九九）
一時，佛陀在舍衛國祇樹給孤獨園。當時，有一位名叫釋迦（Sakka，天帝名）的天子，他的光芒比平時更加明亮，在夜晚來到佛陀所在的地方，他的身光照耀，遍佈祇洹精舍，光輝燦爛，他頂禮佛足，然後坐在一旁，用偈語說道：
『斷除一切煩惱結縛，應當捨棄各種事務，如果有人教導他人，就不能稱之為善沙門（samana，修行者）。』
佛陀回答說：
『夜叉（yaksa，守護神）應當知道，各種苦惱逼迫眾生，智者應該悲憫他們，為他們說法並教導他們。不應該放棄他們，讓他們墮入痛苦的道路，羅漢（arhat，覺悟者）懷有慈悲和智慧，救拔眾生沒有過錯。』
當時，釋迦天子
【English Translation】 English version (298)
At one time, the Buddha was in Jeta Grove, Anathapindika's Park in Sravasti. At that time, a deva (god) named Indra, whose radiance was exceptionally bright, came to the Buddha's place during the night. His body's light shone, illuminating the entire Jeta Grove, brilliantly bright. He bowed at the Buddha's feet, sat to one side, and spoke in verse:
'How does one not know life? How does one understand life? How does one crave and cling to life? How is one bound by life?'
The Buddha replied: 'Form (rupa) cannot know life, volitional activities (sankhara) cannot understand life. Craving and clinging to one's own body is craving life, and loving life is to be bound by it.'
Then, the deva Indra spoke again in verse:
'As the Buddha has said, form is not life itself, then how does form combine with consciousness (vijnana) to form the aggregation of the body?'
The World Honored One replied in verse:
'Consciousness depends on the kalala (embryo), the kalala is the initial form. From the kalala arises the abbuda (embryo), from the abbuda arises the pesi (flesh), from the pesi arises the ghana (solid mass), from the ghana arise the five pasakha (limbs), from the pasakha arise hair and nails, and from these arise the five indriya (sense organs). The appearances of male and female are different, changing without a moment's pause. Because of these conditions, how can there be a life?'
Then, that deva, having heard what the Buddha said, joyfully bowed to the Buddha and returned to his heavenly palace.
(299)
At one time, the Buddha was in Jeta Grove, Anathapindika's Park in Sravasti. At that time, a deva named Sakka, whose radiance was exceptionally bright, came to the Buddha's place during the night. His body's light shone, illuminating the entire Jeta Grove, brilliantly bright. He bowed at the Buddha's feet, sat to one side, and spoke in verse:
'Having severed all fetters, one should abandon all affairs. If one teaches others, one cannot be called a good samana (ascetic).'
The Buddha replied:
'Yaksas (guardian spirits) should know that various sufferings oppress beings. The wise should have compassion for them, teach them the Dharma, and guide them. One should not abandon them, letting them fall into the path of suffering. An arhat (enlightened one) possesses compassion and wisdom, and there is no fault in saving beings.'
Then, the deva Sakka
子聞佛所說，歡喜頂禮，還於天宮。
（三〇〇）
一時，佛在舍衛國祇樹給孤獨園。時有天子名曰最勝長者，神光暉赫，遍照祇洹，頂禮佛足，卻坐一面，而說偈言：
「常學說善偈， 親近敬沙門， 恒樂空靜處， 寂定於諸根。」
恒樂空寂處， 寂定於心意。」
時最勝長者天子聞佛所說，歡喜頂禮，還於天宮。
（三〇一）
一時，佛在舍衛國祇樹給孤獨園。時有一天名曰尸毗，威光顯曜，顏色殊常，遍於祇洹，赫然大明，頂禮佛足，卻坐一面，而說偈言：
「應共誰止住？ 宜與誰和合？ 于誰得正法， 獲勝無過患？」
「應共賢聖住， 宜與賢和合， 從賢咨正法， 獲勝無𠎝過。」
時尸毗天子聞佛所說，歡喜頂禮，還於天宮。
（三〇二）
一時，佛在舍衛國祇樹給孤獨園。時有天子名月自在，威光顯照，遍於祇洹，頂禮佛足，卻坐一面，而說偈言：
「修禪至盡處， 食草雞鹿戒， 成就於棄樂， 逮得於四禪。」
「雖復修彼禪， 猶在生死網， 能具正念者， 獨處心惔怕， 遠離於生死， 如鵠出網羅。」
時月自在天子聞佛所說，歡喜頂禮，還於天宮。
（三〇三）
一時，佛在舍衛國祇樹給孤獨園。時
【現代漢語翻譯】 現代漢語譯本：天子聽聞佛陀所說，歡喜地頂禮，然後返回天宮。
一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，有一位名叫最勝長者（Śreṣṭhin）的天子，他的神光輝煌，照遍了祇洹（Jetavana），他頂禮佛足，退坐在一旁，並說了偈語： 『應當常學習說善妙的偈語，親近並尊敬沙門（śramaṇa），恒常喜愛空寂之處，使諸根寂靜安定。』
『恒常喜愛空寂之處，使心意寂靜安定。』 當時，最勝長者天子聽聞佛陀所說，歡喜地頂禮，然後返回天宮。
一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，有一位名叫尸毗（Śibi）的天子，他的威光顯耀，容顏殊勝，照遍了祇洹（Jetavana），光芒赫然，他頂禮佛足，退坐在一旁，並說了偈語： 『應當與誰同住？應當與誰和合？從誰那裡得到正法？獲得殊勝而沒有過患？』
『應當與賢聖同住，應當與賢者和合，從賢者那裡請教正法，獲得殊勝而沒有憂患。』 當時，尸毗天子聽聞佛陀所說，歡喜地頂禮，然後返回天宮。
一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，有一位名叫月自在（Candraprabha）的天子，他的威光顯耀，照遍了祇洹（Jetavana），他頂禮佛足，退坐在一旁，並說了偈語： 『修習禪定直至極致，持守食草、雞鹿的戒律，成就捨棄享樂，從而獲得四禪（dhyāna）。』
『即使修習那樣的禪定，仍然在生死之網中，能夠具足正念的人，獨處時內心平靜，遠離生死，如同鴻鵠脫離羅網。』 當時，月自在天子聽聞佛陀所說，歡喜地頂禮，然後返回天宮。
一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時
【English Translation】 English version: The celestial being, having heard what the Buddha said, joyfully bowed in reverence and returned to his heavenly palace.
At one time, the Buddha was in Śrāvastī at the Jetavana Anāthapiṇḍada-ārāma. At that time, there was a celestial being named Śreṣṭhin, whose divine light shone brilliantly, illuminating Jetavana. He bowed at the Buddha's feet, sat to one side, and spoke these verses: 'One should always learn to speak good verses, be close to and respect the śramaṇas, constantly delight in empty and quiet places, and pacify one's senses.'
'Constantly delight in empty and quiet places, and pacify one's mind.' Then, the celestial being Śreṣṭhin, having heard what the Buddha said, joyfully bowed in reverence and returned to his heavenly palace.
At one time, the Buddha was in Śrāvastī at the Jetavana Anāthapiṇḍada-ārāma. At that time, there was a celestial being named Śibi, whose majestic light was radiant, his appearance extraordinary, illuminating Jetavana with a brilliant glow. He bowed at the Buddha's feet, sat to one side, and spoke these verses: 'With whom should one dwell? With whom should one be in harmony? From whom does one obtain the true Dharma? How does one achieve victory without fault?'
'One should dwell with the virtuous and noble, be in harmony with the virtuous, inquire about the true Dharma from the virtuous, and achieve victory without affliction.' Then, the celestial being Śibi, having heard what the Buddha said, joyfully bowed in reverence and returned to his heavenly palace.
At one time, the Buddha was in Śrāvastī at the Jetavana Anāthapiṇḍada-ārāma. At that time, there was a celestial being named Candraprabha, whose majestic light shone brightly, illuminating Jetavana. He bowed at the Buddha's feet, sat to one side, and spoke these verses: 'Practicing meditation to the utmost, observing the vows of eating grass and behaving like a deer, achieving the abandonment of pleasures, and thereby attaining the four dhyānas.'
'Even if one practices such meditation, one is still within the net of birth and death. One who is able to maintain right mindfulness, when alone, has a peaceful mind, and is far from birth and death, like a swan escaping from a net.' Then, the celestial being Candraprabha, having heard what the Buddha said, joyfully bowed in reverence and returned to his heavenly palace.
At one time, the Buddha was in Śrāvastī at the Jetavana Anāthapiṇḍada-ārāma. At that time,
有天子名曰毗忸，威光炳曜，赫然大明，來詣祇洹，頂禮佛足，卻坐一面，而說偈言：
「諸親近佛者， 無不得歡喜， 咸令一切人， 樂於汝法教， 能令修學者， 獲得不放逸。」
「此法善教誡， 知時不放逸， 于魔得自在， 魔不得其便。」
時毗忸天子聞佛所說，歡喜頂禮，還於天宮。
（三〇四）
一時，佛在舍衛國祇樹給孤獨園。時有天子名般阇羅，光色暉曜，赫然甚明，威儀詳序，來詣佛所，頂禮佛足，退坐一面，而說偈言：
「在家纏眾務， 出家甚寬博， 牟尼由專精， 從禪出覺了， 廓然而大悟， 開發顯大智。」
「雖處眾緣務， 亦能獲得法， 能具念力者， 由能專定故， 唯有明智人， 逮證於涅槃。」
時般阇羅天子聞佛所說，歡喜頂禮，還於天宮。
（三〇五）
一時，佛在舍衛國祇樹給孤獨園。時有天子名須尸摩，與其眷屬五百人俱，來詣佛所，頂禮佛足，在一面坐。爾時，世尊告阿難言：「世若有人，能稱實說，彼當應言：『舍利弗比丘持戒多聞，少欲知定，樂於閑靜，精勤修定，有大念力，成就智慧，速疾智利智，善知出要，深解出乘，滿足實智。』」
阿難白佛言：「世尊！誠如聖教，若稱實說，彼應當言
【現代漢語翻譯】 現代漢語譯本 有一位名叫毗忸（Vipula）的天子，他的威光閃耀，非常明亮，來到祇洹（Jetavana），頂禮佛足，然後退坐在一旁，用偈語說道： 『所有親近佛陀的人，沒有不感到歡喜的，都能使一切人，樂於您的教法，能使修行的人，獲得不放逸。』 『這教法善於教誡，知道時機不放逸，對於魔能得自在，魔就不能得其便。』 當時，毗忸天子聽聞佛陀所說，歡喜地頂禮，返回天宮。
一時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位名叫般阇羅（Pañcalacanda）的天子，他的光芒閃耀，非常明亮，威儀莊重，來到佛陀所在之處，頂禮佛足，退坐在一旁，用偈語說道： 『在家之人被眾多事務纏繞，出家之人則非常寬廣，牟尼（Muni，指佛陀）因為專精，從禪定中覺悟，豁然大悟，開發顯現大智慧。』 『即使身處眾多事務之中，也能獲得佛法，能具備念力的人，因為能夠專心禪定，唯有明智的人，才能證得涅槃（Nirvana）。』 當時，般阇羅天子聽聞佛陀所說，歡喜地頂禮，返回天宮。
一時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位名叫須尸摩（Susima）的天子，和他的五百眷屬一起來到佛陀所在之處，頂禮佛足，坐在一旁。這時，世尊告訴阿難（Ananda）說：『世間如果有人，能夠如實地說，他應當說：『舍利弗（Sariputta）比丘持戒多聞，少欲知足，樂於閑靜，精勤修定，有大念力，成就智慧，快速敏捷的智慧，善於知道出離之道，深刻理解出離之乘，圓滿真實的智慧。』 阿難對佛陀說：『世尊！確實如您所教導，如果如實地說，他應當說：』
【English Translation】 English version There was a Deva named Vipula, whose majestic light shone brightly, who came to Jetavana, bowed at the Buddha's feet, and sat to one side, and spoke in verses: 'All who draw near to the Buddha, none fail to rejoice, and cause all people to delight in your Dharma teachings, and enable those who practice to attain non-negligence.' 'This Dharma is good in admonishing, knowing the time to be non-negligent, and in regard to Mara, one gains freedom, and Mara cannot find an opportunity.' Then, Deva Vipula, having heard what the Buddha said, joyfully bowed and returned to his heavenly palace.
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. At that time, there was a Deva named Pañcalacanda, whose light shone brightly, with dignified bearing, who came to where the Buddha was, bowed at his feet, and sat to one side, and spoke in verses: 'Those who are householders are entangled in many affairs, while those who have left home are very broad-minded, the Muni (Buddha) through concentration, awakened from meditation, and with great enlightenment, developed and manifested great wisdom.' 'Even while engaged in many affairs, one can attain the Dharma, those who possess mindfulness, because they are able to concentrate, only the wise attain Nirvana.' Then, Deva Pañcalacanda, having heard what the Buddha said, joyfully bowed and returned to his heavenly palace.
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. At that time, there was a Deva named Susima, who came with his five hundred attendants to where the Buddha was, bowed at his feet, and sat to one side. Then, the World Honored One said to Ananda: 'If there is anyone in the world who can speak truthfully, he should say: 'The Bhikkhu Sariputta is virtuous, learned, content with little, enjoys solitude, diligently practices meditation, has great mindfulness, has attained wisdom, quick and sharp wisdom, is skilled in knowing the way out, deeply understands the vehicle of liberation, and is complete in true wisdom.' Ananda said to the Buddha: 'World Honored One! Indeed, as you have taught, if one speaks truthfully, he should say: '
：『舍利弗比丘持戒多聞，最為第一，乃至成就實智。』」
時諸天子聞于如來及與阿難贊舍利弗，天之容貌轉復端嚴，其身光曜，倍更殊常，遍照祇洹，赫然大明。
時須尸摩天子顏貌威光轉熾盛已，合掌向佛，而說偈言：
「舍利弗多聞， 咸稱為大智， 持戒善調順， 世尊所讚歎。」
持戒善調順， 世尊所讚歎， 得無生寂滅， 破魔住後身。」
時須尸摩聞佛所說，歡喜頂禮，還於天宮。
（三〇六）
一時，佛在舍衛國祇樹給孤獨園。時有天子名曰赤馬，光色倍常，來詣佛所，頂禮佛足，卻坐一面，白佛言：「世尊！當於何處而能得有不生老死，不沒不出，眾生盡處？如是邊際，為可知不？」
爾時，世尊告赤馬天子言：「不生老死，既不終沒，亦不出生，無有人能行至邊際，亦無有能往詣于彼，盡其崖限。」
時赤馬天子白佛言：「世尊！世尊所說，甚善希有，不生老死，乃至無能得其邊際。所以者何？念我過去，曾為仙人，號名赤馬，斷于欲結，得世五通，神力駿疾，過於日月，舉足一踔，能渡大海。而作是念：『我今神力駿疾如是，我當行盡眾生邊際。』我于爾時，志欲專求眾生邊故，心意𢛌𢛌都無閑暇，唯除洗手，並飲食時及大小便，于百年中，竟不能得眾生
【現代漢語翻譯】 現代漢語譯本：『舍利弗比丘持戒多聞，最為第一，乃至成就實智。』 當時，諸天子聽到如來和阿難讚歎舍利弗，他們的容貌變得更加端莊美麗，身上的光芒也更加耀眼，比平時更加不同尋常，照亮了整個祇洹精舍，光輝燦爛。 這時，須尸摩天子的容貌和威光變得更加熾盛，他合掌向佛，並說了偈語： 『舍利弗多聞廣博，大家都稱讚他有大智慧，持戒清凈，善於調伏身心，是世尊所讚歎的。』 『持戒清凈，善於調伏身心，是世尊所讚歎的，他已證得無生寂滅的境界，破除了魔障，不再受後世輪迴。』 這時，須尸摩天子聽了佛陀所說，歡喜地頂禮佛陀，然後返回天宮。
（三〇六）
一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位名叫赤馬的天子，他的光芒比平時更加明亮，來到佛陀的住所，頂禮佛足，然後退坐在一旁，對佛陀說：『世尊！在什麼地方能夠得到不生老死，不沒不出，眾生終盡之處？這樣的邊際，可以知道嗎？』 這時，世尊告訴赤馬天子說：『不生老死，既不終沒，也不出生，沒有人能夠走到它的邊際，也沒有人能夠到達那裡，窮盡它的界限。』 這時，赤馬天子對佛陀說：『世尊！您所說的，真是太好太稀有了，不生老死，乃至沒有人能夠到達它的邊際。這是為什麼呢？回想我過去，曾經是一位仙人，名叫赤馬，斷除了欲界的煩惱，獲得了世間的五種神通，神力迅猛，超過日月，舉足一跳，就能渡過大海。當時我這樣想：『我現在的神力如此迅猛，我應當走到眾生的邊際。』那時，我一心想要尋求眾生的邊際，心意急切，沒有片刻的空閑，除了洗手、吃飯、大小便的時候，在一百年裡，最終也沒有找到眾生的邊際。
【English Translation】 English version: 『The Bhikkhu Sariputta is foremost in keeping the precepts and in learning, even to the attainment of true wisdom.』 Then, when the devas heard the Tathagata and Ananda praising Sariputta, their appearances became even more beautiful and dignified, and the radiance of their bodies became even more brilliant, surpassing their usual state, illuminating the entire Jeta Grove with great splendor. At that time, the deva Susima, his countenance and radiance becoming even more intense, joined his palms and spoke a verse to the Buddha: 『Sariputta is greatly learned, and all call him wise; he keeps the precepts well, is well-disciplined, and is praised by the World Honored One.』 『He keeps the precepts well, is well-disciplined, and is praised by the World Honored One; he has attained the extinction of no-birth, has broken the bonds of Mara, and will not be reborn.』 Then, Susima, having heard what the Buddha said, joyfully bowed his head in reverence and returned to his heavenly palace.
(306)
At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, there was a deva named Red Horse, whose radiance was extraordinary, who came to the Buddha's place, bowed at his feet, and sat to one side, saying to the Buddha: 『World Honored One! Where can one attain the place of no birth, no old age, no death, no disappearance, no appearance, and the end of all beings? Is such a boundary knowable?』 Then, the World Honored One said to the deva Red Horse: 『No birth, no old age, no death, neither disappearing nor appearing, no one can reach its boundary, nor can anyone go there and exhaust its limits.』 Then, the deva Red Horse said to the Buddha: 『World Honored One! What you have said is truly excellent and rare, that there is no birth, no old age, no death, and that no one can reach its boundary. Why is this so? I recall that in the past, I was an ascetic named Red Horse, who had severed the bonds of desire and attained the five worldly supernormal powers. My spiritual power was swift, surpassing the sun and moon, and with one leap, I could cross the great ocean. At that time, I thought: 『My spiritual power is so swift, I should reach the boundary of all beings.』 At that time, I was solely focused on seeking the boundary of all beings, my mind was restless and without any leisure, except when washing my hands, eating, and relieving myself. For a hundred years, I was ultimately unable to find the boundary of all beings.』
邊際，而便命終。以是故知，如來善說，不生老死，不出不沒，欲往于彼，知其邊際，都無是處。」
佛告赤馬天子曰：「如是！如是！若有不生老死，不出不沒，眾生邊際，實無是處。若欲知者，眾生邊際即是涅槃，若盡苦際，是即名為得其邊際。」
「雖有是神力， 終無有能得， 行盡眾生邊。 若不得邊際， 何能盡苦際？ 是故我牟尼， 得名善知世， 唯有勝智人， 能曉了邊際， 梵行已得立， 正智眾生邊， 度邊之彼岸。」
時赤馬天子聞佛所說，歡喜頂禮，還於天宮。
（三〇七）
一時，佛在王舍城迦蘭陀竹林。當於爾時，有六天子，本是外道六師徒黨，一名難勝，二名自在，三名顯現，四名決勝，五名時起，六名輕弄。此六天子咸于其夜，來詣佛所，在一面坐。斯諸天光倍勝於常，遍照祇洹，赫然大明。爾時，難勝即說偈言：
「可譏毀比丘， 四時自禁制， 見聞其住已， 是人離諸惡。」
自在天子復說偈言：
「苦行可譏毀， 撿攝於己身， 斷惡口忿諍， 苦樂同世尊， 于其法主所， 不造作眾惡。」
顯現天子復說偈言：
「斬截及傷害， 祠祀火燒等， 皆無善惡報， 迦葉之所說。」
決勝天子復說偈言：
「尼
【現代漢語翻譯】 現代漢語譯本 （如果有人試圖）到達（眾生的）邊際，（他）就會在（到達）邊際時死去。因此可知，如來善於宣說，（眾生）不生不老不死，不出現也不消失，如果想要到達那個邊際，（就會發現）根本沒有這樣的地方。 佛陀告訴赤馬天子說：『是的！是的！如果存在不生老死，不出現也不消失的眾生邊際，那確實是不存在的。如果想要知道（眾生的）邊際，眾生的邊際就是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），如果苦的邊際被終結，這就叫做到達了邊際。』 『即使有這樣的神力，最終也沒有人能夠到達，（並）走完眾生的邊際。如果不能到達邊際，又怎麼能終結苦的邊際呢？因此我，牟尼（Muni，指佛陀），被稱為善知世間（的人），只有擁有殊勝智慧的人，才能瞭解邊際，梵行（Brahmacarya，指清凈的修行生活）才能得以確立，以正智（Samyak-prajna，指正確的智慧）瞭解眾生的邊際，度過邊際到達彼岸。』 當時，赤馬天子聽聞佛陀所說，歡喜地頂禮，返回天宮。 （三〇七） 一時，佛陀在王舍城（Rajagrha）的迦蘭陀竹林（Kalandaka Venuvana）。當時，有六位天子，他們原本是外道六師（指六位非佛教的宗教導師）的徒黨，第一位名叫難勝（Nandivardhana），第二位名叫自在（Svayambhu），第三位名叫顯現（Subhuti），第四位名叫決勝（Jayanta），第五位名叫時起（Kala），第六位名叫輕弄（Lalita）。這六位天子都在當晚來到佛陀所在的地方，在一旁坐下。這些天子的光芒比平時更加明亮，照亮了整個祇洹（Jetavana，指佛陀常住的精舍），非常耀眼。當時，難勝就說了偈語： 『可以譏諷譭謗比丘（Bhikkhu，指佛教出家修行者），（他們）在四個時段自我約束，看到聽到他們的住處，這個人就遠離了各種惡行。』 自在天子又說了偈語： 『苦行可以被譏諷譭謗，（他們）檢點約束自己的身心，斷絕惡語和爭吵，苦樂與世尊（指佛陀）相同，在他們的法主（指佛陀）那裡，不造作各種惡行。』 顯現天子又說了偈語： 『斬截和傷害，祠祀和火燒等，都沒有善惡的報應，這是迦葉（Kasyapa，指外道六師之一）所說的。』 決勝天子又說了偈語： 『尼犍子（Nigantha，指耆那教徒）』
【English Translation】 English version '(If someone tries) to reach the edge (of sentient beings), (he) will die at the edge. Therefore, it is known that the Tathagata (Buddha) speaks well, (sentient beings) are not born, do not age, do not die, do not appear, and do not disappear. If one wants to reach that edge, (one will find) that there is no such place at all.' The Buddha said to the Red Horse Deva: 'Yes! Yes! If there were an edge of sentient beings that does not experience birth, aging, death, appearance, or disappearance, it would truly not exist. If one wants to know the edge (of sentient beings), the edge of sentient beings is Nirvana (the state of liberation from the cycle of birth and death). If the edge of suffering is ended, this is called reaching the edge.' 'Even with such divine power, ultimately no one can reach (and) walk the edge of sentient beings. If one cannot reach the edge, how can one end the edge of suffering? Therefore, I, Muni (referring to the Buddha), am called the one who knows the world well. Only those with superior wisdom can understand the edge, the Brahmacarya (pure spiritual life) can be established, and with right knowledge (Samyak-prajna) understand the edge of sentient beings, crossing the edge to reach the other shore.' At that time, the Red Horse Deva, having heard what the Buddha said, joyfully bowed in reverence and returned to his heavenly palace. (307) At one time, the Buddha was in the Kalandaka Bamboo Grove (Kalandaka Venuvana) in Rajagrha. At that time, there were six devas (heavenly beings), who were originally followers of the six heretical teachers (referring to six non-Buddhist religious teachers). The first was named Nandivardhana, the second was named Svayambhu, the third was named Subhuti, the fourth was named Jayanta, the fifth was named Kala, and the sixth was named Lalita. These six devas all came to where the Buddha was that night and sat to one side. The light of these devas was brighter than usual, illuminating the entire Jetavana (the monastery where the Buddha often stayed), very brightly. At that time, Nandivardhana spoke a verse: 'The Bhikkhus (Buddhist monks) can be criticized and slandered, (they) restrain themselves in four periods, seeing and hearing their dwelling, this person is far from all evil deeds.' The deva Svayambhu then spoke a verse: 'Ascetic practices can be criticized and slandered, (they) examine and restrain their own body and mind, cut off evil speech and disputes, suffering and joy are the same as the World Honored One (referring to the Buddha), in their Dharma Lord's (referring to the Buddha) place, they do not commit various evil deeds.' The deva Subhuti then spoke a verse: 'Cutting and harming, sacrifices and burning with fire, etc., have no karmic retribution of good or evil, this is what Kasyapa (referring to one of the six heretical teachers) said.' The deva Jayanta then spoke a verse: 'The Niganthas (referring to Jain followers)'
干若提子， 常說如是言， 長夜修苦行， 斷除于妄語， 離羅漢不遠， 墮於世尊數。」
「從今令汝等， 獨己若多眾， 我觀皆鄙穢， 悉同於死屍， 云何以野干， 同彼師子王？ 汝尊裸形眾， 極惡喜妄語， 如斯外道等， 彼去羅漢遠。」
時有天子復說偈言：
「作彼苦行者， 深為可譏毀， 雖處於閑靜， 徒為勞苦事。 愿當擁護彼， 為其作教導， 必趣於色有， 生梵世歡喜。」
爾時，世尊復以偈答：
「世界所有色， 此處及他處， 並在虛空中， 有大光明者， 如是等一切， 悉入魔罥𣚦， 譬如捕魚師， 以網掩眾魚。」
又有一天覆說偈言：
「說有及欲過， 並諸癡幻惡， 一切悉斷除， 讚歎斷欲結。 應向彼禮拜， 供養以稱讚， 所以如是者， 彼即世尊故。」
有一天子復說偈言：
「說有及瞋過， 並諸癡幻惡， 一切悉斷除， 讚歎斷瞋結。 應向彼禮拜， 供養以讚歎，
時一天子復說偈言：
「說有及癡過， 並諸癡幻惡， 一切悉斷除， 讚歎斷癡者。」
「說有憍慢過， 並諸慢幻惡， 一切悉斷除， 讚歎斷憍慢。」
「說有諸見過， 並諸見幻惡，
【現代漢語翻譯】 現代漢語譯本 『干若提子（Ganakas，一種苦行外道），常常這樣說，』 『長久以來修持苦行，斷除了虛妄的言語，』 『離阿羅漢（Arahan，已證悟的聖者）不遠了，可以被算作世尊（Bhagavan，佛陀的尊稱）的行列。』
『從今以後，無論是你們獨自一人還是多人，』 『在我看來，你們都卑鄙污穢，和死屍沒什麼兩樣，』 『怎麼能把野干（一種野獸）和獅子王相提並論呢？』 『你們這些裸形外道，極其邪惡，喜歡說謊，』 『像你們這樣的外道，離阿羅漢的境界還很遙遠。』
當時，有一位天子又說偈語：
『那些修持苦行的人，實在很可笑，』 『雖然身處清靜之地，卻只是徒勞地做著辛苦的事情。』 『我願擁護他們，為他們指引教導，』 『他們必定會趨向色界（Rupa-loka，佛教宇宙觀中的欲界之上），在梵天世界（Brahma-loka，色界最高層）獲得歡喜。』
那時，世尊又用偈語回答：
『世間所有色法（Rupa，物質現象），無論此處還是他處，』 『以及在虛空中，有大光明的事物，』 『所有這些，都落入了魔網（Mara's net，指魔的控制），』 『就像捕魚的人，用網覆蓋住所有的魚。』
又有一天子說偈語：
『宣說有（bhava，存在）和慾望的過患，以及各種愚癡和虛幻的惡行，』 『一切都應斷除，讚歎斷除慾望的束縛。』 『應當向他禮拜，供養並稱贊，』 『之所以這樣做，是因為他就是世尊。』
有一位天子又說偈語：
『宣說有和嗔恨的過患，以及各種愚癡和虛幻的惡行，』 『一切都應斷除，讚歎斷除嗔恨的束縛。』 『應當向他禮拜，供養並稱贊，』
當時，一位天子又說偈語：
『宣說有和愚癡的過患，以及各種愚癡和虛幻的惡行，』 『一切都應斷除，讚歎斷除愚癡的人。』
『宣說有和驕慢的過患，以及各種驕慢和虛幻的惡行，』 『一切都應斷除，讚歎斷除驕慢的人。』
『宣說有和各種見解的過患，以及各種見解和虛幻的惡行，』
【English Translation】 English version 'Ganakas (a type of ascetic), often say thus,' 'Having practiced austerities for a long time, having eliminated false speech,' 'They are not far from the Arahan (enlightened saint), and can be counted among the Bhagavan (the Blessed One, a title for the Buddha).'
'From now on, whether you are alone or in a group,' 'In my view, you are all despicable and filthy, no different from corpses,' 'How can a jackal be compared to a lion king?' 'You naked ascetics, extremely evil, delight in lying,' 'Such ascetics as you are far from the state of an Arahan.'
Then, a Deva (a celestial being) spoke in verse:
'Those who practice austerities are truly laughable,' 'Although they are in quiet places, they are only doing laborious things in vain.' 'I wish to protect them and guide them with teachings,' 'They will surely go to the Rupa-loka (the realm of form, above the desire realm in Buddhist cosmology), and find joy in the Brahma-loka (the highest realm of form).'
Then, the Bhagavan replied in verse:
'All forms (Rupa, material phenomena) in the world, whether here or elsewhere,' 'And those in the sky, with great light,' 'All of these are caught in Mara's net (the control of Mara, the demon),' 'Just like a fisherman, who covers all the fish with a net.'
Then, another Deva spoke in verse:
'Proclaiming the faults of existence (bhava) and desire, and all kinds of ignorance and illusory evils,' 'All should be eliminated, praise the cutting off of the bonds of desire.' 'One should bow to him, make offerings and praise him,' 'The reason for this is that he is the Bhagavan.'
Then, another Deva spoke in verse:
'Proclaiming the faults of existence and anger, and all kinds of ignorance and illusory evils,' 'All should be eliminated, praise the cutting off of the bonds of anger.' 'One should bow to him, make offerings and praise him,'
Then, a Deva spoke in verse:
'Proclaiming the faults of existence and ignorance, and all kinds of ignorance and illusory evils,' 'All should be eliminated, praise the one who has cut off ignorance.'
'Proclaiming the faults of existence and pride, and all kinds of pride and illusory evils,' 'All should be eliminated, praise the one who has cut off pride.'
'Proclaiming the faults of existence and various views, and all kinds of views and illusory evils,'
一切悉斷除， 讚歎斷見者。」
「說有愛著過， 並諸愛幻惡， 一切悉斷除， 讚歎斷愛者。」
「王舍城諸山， 毗富羅最上， 大地諸山中， 雪山王最上。 四方諸世界， 上下及四維， 一切天人中， 如來最為尊。」
時諸天子聞佛所說，各說偈已，歡喜頂禮，還於天宮。
因陀羅問壽 斷於一切結 說善稱長者 尸毗問共住 速疾問邊際 婆睺咨大喜
大喜毗忸問 般阇羅揵持 須深摩問第一 有外道問諸見
（三〇八）
一時，佛在舍衛國祇樹給孤獨園。時有天子名曰摩佉，來詣佛所，光色熾盛，赫然大明，禮佛足已，卻住一面，而說偈言：
「害誰安隱眠？ 害誰不憂愁？ 滅何等一法， 為聖所稱歎？」
「害瞋安隱眠， 害瞋得無憂， 瞋恚之毒根， 詐親傷害人， 滅是等一法， 賢聖所稱歎。」
爾時，摩佉聞佛所說，歡喜頂禮，還於天宮。
（三〇九）
一時，佛在舍衛國祇樹給孤獨園。時有天子名曰彌佉，來詣佛所，威光顯耀，赫然大明，頂禮佛足已卻坐一面，而說偈言：
「云何於世間， 顯發於照明？ 何者是無上， 第一之照明？ 如是甚深義， 愿佛為我說。」
爾時世尊，以偈答曰
【現代漢語翻譯】 現代漢語譯本 『一切都徹底斷除，讚歎斷除見解的人。』 『說有愛慾執著帶來的過患，以及各種愛慾的虛幻和邪惡，一切都徹底斷除，讚歎斷除愛慾的人。』 『在王舍城的所有山中，毗富羅山（Vipula，山名）最為殊勝；在大地上的所有山中，雪山（Himavat，喜馬拉雅山）之王最為殊勝。在四方世界，上下以及四維空間，一切天人和眾生中，如來（Tathagata，佛的稱號）最為尊貴。』 當時，諸位天子聽聞佛陀所說，各自說完偈頌后，歡喜地頂禮佛陀，返回各自的天宮。 因陀羅（Indra，帝釋天）問壽命，斷除一切結縛；說善稱長者；尸毗（Sibi，國王名）問共住；速疾問邊際；婆睺（Bahu，人名）諮詢大喜。 大喜毗忸（Mahavibhu，人名）問；般阇羅揵持（Pancalaganda，人名）問；須深摩（Susima，人名）問第一；有外道問各種見解。 （三〇八） 一時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位名叫摩佉（Makha）的天子，來到佛陀所在之處，光芒熾盛，極其明亮，禮拜佛陀雙足后，退到一旁站立，並說偈頌道： 『傷害誰才能安穩睡眠？傷害誰才能沒有憂愁？滅除哪一種法，會被聖者所稱讚？』 『傷害嗔恨才能安穩睡眠，傷害嗔恨才能沒有憂愁。嗔恚是毒根，偽裝親近卻傷害他人。滅除這種法，會被賢聖所稱讚。』 當時，摩佉聽聞佛陀所說，歡喜地頂禮佛陀，返回自己的天宮。 （三〇九） 一時，佛陀在舍衛國祇樹給孤獨園。當時，有一位名叫彌佉（Mikha）的天子，來到佛陀所在之處，威光顯耀，極其明亮，頂禮佛陀雙足后，退到一旁坐下，並說偈頌道： 『如何在世間，顯發光明？什麼是最無上、第一的光明？如此甚深的道理，愿佛陀為我解說。』 當時，世尊以偈頌回答說：
【English Translation】 English version 'All are completely cut off, praise to those who cut off views.' 'It is said that there are faults in attachment and love, and all the illusions and evils of love. All are completely cut off, praise to those who cut off love.' 'Among all the mountains of Rajagriha, Mount Vipula is the most supreme; among all the mountains on earth, the king of the Snowy Mountains (Himavat) is the most supreme. In all the worlds of the four directions, above, below, and in the four intermediate directions, among all gods and humans, the Tathagata is the most honored.' Then, the devas, having heard what the Buddha said, each spoke verses, joyfully bowed their heads in reverence, and returned to their respective heavenly palaces. Indra asked about longevity, cutting off all fetters; it is said that the good elder is praised; Sibi asked about dwelling together; Speedily asked about the boundary; Bahu inquired about great joy. Mahavibhu asked about great joy; Pancalaganda asked; Susima asked about the first; some outsiders asked about various views. (308) At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. At that time, a deva named Makha came to where the Buddha was, his radiance blazing, extremely bright. Having bowed at the Buddha's feet, he stood to one side and spoke a verse: 'By harming whom does one sleep peacefully? By harming whom does one have no sorrow? By extinguishing which one thing is one praised by the sages?' 'By harming anger does one sleep peacefully, by harming anger does one have no sorrow. Anger is a poisonous root, pretending to be close but harming others. By extinguishing this one thing, one is praised by the wise and noble.' Then, Makha, having heard what the Buddha said, joyfully bowed his head in reverence and returned to his heavenly palace. (309) At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. At that time, a deva named Mikha came to where the Buddha was, his majestic light shining, extremely bright. Having bowed at the Buddha's feet, he sat to one side and spoke a verse: 'How in the world is illumination manifested? What is the supreme, the foremost illumination? Such a profound meaning, may the Buddha explain it to me.' Then, the World Honored One answered with a verse:
：
「於一切世間， 凡有三照明， 云何三照明？ 所謂日月火。 能于晝夜中， 處處為照明， 天上及人間， 唯佛無上明。」
時，彌佉天子聞佛所說，歡喜頂禮還於天宮。
（三一〇）
一時佛在舍衛國祇樹給孤獨園。時，有天子名曇摩尸，來詣佛所，威光暉赫，遍於祇洹。卻坐一面，而說偈言：
「婆羅門今者， 斷三有欲結。 不願求諸有， 竟何為所作？」
「婆羅門無作， 唸作已終訖， 涉水足盡底， 以至於彼岸， 若足不盡底， 不能到彼岸， 手足必運動， 是名有所作。 以此為方喻， 以明無作義， 曇摩汝當知， 已盡于諸漏， 住于最後身， 諸有愛慾過， 一切悉斷除， 超渡生死海。」
爾時，曇摩天子聞佛所說，歡喜頂禮，還於天宮。
（三一一）
一時，佛在舍衛國祇樹給孤獨園。時有天子名多羅健陀，來詣佛所，光顏暉赫，明遍祇洹，卻坐一面，而說偈言：
「斷除于幾法？ 棄捨于幾法？ 增進修幾法？ 比丘成幾法？ 凡修除幾法？ 得度于駛流。」
「除五欲受陰， 棄捨於五蓋， 增進修五根， 成就五分身， 如是之比丘， 超渡生死海。」
爾時，多羅健陀天子聞佛所說，歡
【現代漢語翻譯】 現代漢語譯本 在一切世間，凡有三種光明照耀， 什麼是三種光明照耀呢？就是指太陽、月亮和火。 它們能在白天和夜晚，在各處提供照明， 天上和人間，只有佛陀的光明是無上的。
當時，彌佉天子聽聞佛陀所說，歡喜地頂禮，返回天宮。
（三一〇）
一時，佛陀在舍衛國祇樹給孤獨園。當時，有一位天子名叫曇摩尸（Dhammasi），來到佛陀所在之處，他的威光非常明亮，照遍了祇洹（Jetavana）。他退坐在一旁，用偈語說道：
『婆羅門（Brahmin）啊，現在你已斷除了三有（bhava）的慾望束縛。 不願再追求任何存在，究竟你所做的是什麼呢？』
『婆羅門啊，我已無所作為，因為我所應做的都已完成， 就像涉水的人，腳已觸及水底，最終到達彼岸， 如果腳沒有觸及水底，就不能到達彼岸， 手腳必須有所動作，這叫做有所作為。 以此作為比喻，來闡明無為的意義， 曇摩（Dhammasi）你應該知道，我已經斷盡了一切煩惱， 住在最後的一生，一切愛慾的過患， 都被完全斷除，超越了生死的苦海。』
當時，曇摩天子聽聞佛陀所說，歡喜地頂禮，返回天宮。
（三一一）
一時，佛陀在舍衛國祇樹給孤獨園。當時，有一位天子名叫多羅健陀（Taragandha），來到佛陀所在之處，他的光彩非常明亮，照遍了祇洹，他退坐在一旁，用偈語說道：
『斷除了幾種法？捨棄了幾種法？ 增進修習了幾種法？比丘成就了幾種法？ 凡是修除幾種法？才能得度于這湍急的河流？』
『斷除五欲（kāma）的受陰（vedanākkhandha），捨棄五蓋（pañca nīvaraṇāni）， 增進修習五根（pañcendriyāṇi），成就五分法身（pañca dhammakkhandhā）， 像這樣的比丘，就能超越生死的苦海。』
當時，多羅健陀天子聽聞佛陀所說，歡喜地頂禮，還於天宮。
【English Translation】 English version In all the world, there are three illuminations, What are the three illuminations? They are the sun, the moon, and fire. They can provide light everywhere during the day and night, In the heavens and among humans, only the Buddha's light is supreme.
Then, the Deva (celestial being) Mikha, having heard what the Buddha said, joyfully bowed and returned to his heavenly palace.
(310)
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, a Deva named Dhammasi came to where the Buddha was, his majestic light shining brightly throughout Jetavana. He sat down to one side and spoke in verse:
'O Brahmin, now you have severed the bonds of desire for the three existences (bhava).' 'Not wishing to seek any existence, what, then, is it that you do?'
'O Brahmin, I have no more actions to do, for what needed to be done is finished,' 'Like one who crosses water, his feet have reached the bottom, and he has reached the other shore,' 'If the feet have not reached the bottom, one cannot reach the other shore,' 'The hands and feet must move, this is called having something to do.' 'Using this as a metaphor, to explain the meaning of non-action,' 'Dhammasi, you should know, I have exhausted all defilements,' 'Dwelling in the last life, all the faults of desire,' 'Have been completely cut off, having crossed the sea of birth and death.'
Then, the Deva Dhammasi, having heard what the Buddha said, joyfully bowed and returned to his heavenly palace.
(311)
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, a Deva named Taragandha came to where the Buddha was, his radiant light shining brightly throughout Jetavana. He sat down to one side and spoke in verse:
'What kinds of things are cut off? What kinds of things are abandoned?' 'What kinds of things are cultivated? What kinds of things does a Bhikkhu (monk) accomplish?' 'What kinds of things are removed through practice? To cross the swift current?'
'The feeling aggregate (vedanākkhandha) of the five desires (kāma) is cut off, the five hindrances (pañca nīvaraṇāni) are abandoned,' 'The five faculties (pañcendriyāṇi) are cultivated, the five aggregates of the Dhamma (pañca dhammakkhandhā) are accomplished,' 'Such a Bhikkhu crosses the sea of birth and death.'
Then, the Deva Taragandha, having heard what the Buddha said, joyfully bowed and returned to his heavenly palace.
喜頂禮，還於天宮。
（三一二）
一時，佛在舍衛國祇樹給孤獨園。時有天子名曰迦默，來詣佛所，光色暉赫，明照祇洹，禮佛足已，卻坐一面，而白佛言：「世尊！云何名為難為難作？」
「學者為難作， 具足於戒定， 得離眾緣務， 恬靜而快樂。」
爾時，迦默天子復白佛言：「誠如聖教，默靜為難。」
「迦默汝今者， 難得而欲得， 晝夜修定意， 必能安靜默。」
時迦默復白佛言：「心意難定。」
世尊復以偈答：
「定攝擾亂心， 決定根難住， 壞於死罥網， 能獲于聖智。」
迦默復白佛言：「深險道岨難，何由得濟渡？」
「非聖必墮險， 頹墜莫由過， 賢聖履險途， 安隱從中度。」
爾時，迦默聞佛所說，歡喜頂禮，還於天宮。
（三一三）
一時，佛在舍衛國祇樹給孤獨園。時有天子名曰迦默，來詣佛所，光明赫然，遍照祇洹，禮佛足已，卻住一面，而說偈言：
「貪慾及瞋恚， 以何為根本？ 樂不樂恐怖， 為是而誰耶？ 嬰孩捉母乳， 意覺從何生？」
「從愛至我心， 如尼拘陀樹， 根鬚從土生， 然後入于地。 各各于異處， 愛著生於欲， 亦如摩樓多， 纏縛覆林樹。 若知其根本
【現代漢語翻譯】 現代漢語譯本 （三一二） 一時，佛陀在舍衛國祇樹給孤獨園。當時，有一位名叫迦默（Kāma，意為『慾望』）的天子來到佛陀所在的地方，他的光芒非常耀眼，照亮了整個祇洹精舍。他向佛陀頂禮后，退坐在一旁，對佛陀說：『世尊！什麼叫做難以做到、難以完成的事情呢？』 佛陀回答說：『修行人難以做到，要具足戒律和禪定，能夠遠離各種世俗的牽絆，達到寧靜和快樂的狀態。』 這時，迦默天子又對佛陀說：『確實如您所教導的，保持默靜是很難的。』 佛陀說：『迦默，你現在想要得到的是難以得到的，如果你能日夜修習禪定，必定能夠達到安靜默然的境界。』 迦默又對佛陀說：『心意難以安定。』 世尊又用偈語回答說：『禪定能夠攝持散亂的心，堅定不移的根基難以動搖，能夠破除死亡的羅網，獲得聖者的智慧。』 迦默又對佛陀說：『深險的道路難以逾越，要如何才能渡過呢？』 佛陀說：『不是聖賢的人必定會墮入險境，墜落後無法脫身。而賢聖之人即使行走在險途，也能安穩地從中度過。』 這時，迦默聽了佛陀所說的話，歡喜地頂禮，然後返回天宮。 （三一三） 一時，佛陀在舍衛國祇樹給孤獨園。當時，有一位名叫迦默（Kāma）的天子來到佛陀所在的地方，他的光芒非常耀眼，照亮了整個祇洹精舍。他向佛陀頂禮后，站在一旁，用偈語說道： 『貪慾和嗔恚，它們的根本是什麼？快樂、不快樂和恐懼，這些又是爲了誰而產生的呢？嬰兒吮吸母親的乳汁，這種感覺又是從哪裡來的呢？』 佛陀回答說：『從愛到我執，就像尼拘陀樹（Nigrodha，榕樹），它的根鬚從土壤中生長出來，然後深入地下。各種不同的地方，愛著產生於慾望，也像摩樓多（Māluvā，一種蔓生植物）一樣，纏繞覆蓋著樹林。如果知道它的根本，
【English Translation】 English version (312) At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. At that time, a deva named Kāma (meaning 'desire') came to the place where the Buddha was, his light shining brightly, illuminating the entire Jeta Grove. After bowing at the Buddha's feet, he sat to one side and said to the Buddha, 'World Honored One! What is called difficult to do and difficult to accomplish?' The Buddha replied, 'It is difficult for a practitioner to do, to be complete in precepts and meditation, to be able to be free from all worldly entanglements, and to attain a state of tranquility and happiness.' At this time, the deva Kāma again said to the Buddha, 'Indeed, as you have taught, maintaining silence is difficult.' The Buddha said, 'Kāma, what you now desire is difficult to obtain, but if you can practice meditation day and night, you will surely be able to attain a state of quietude and silence.' Kāma again said to the Buddha, 'The mind is difficult to stabilize.' The World Honored One again answered with a verse, 'Meditation can restrain the scattered mind, the firm foundation is difficult to shake, it can break the net of death, and obtain the wisdom of the sages.' Kāma again said to the Buddha, 'The deep and dangerous path is difficult to cross, how can one get across?' The Buddha said, 'Those who are not sages will surely fall into danger, and once fallen, they cannot escape. But the virtuous and sages, even if they walk on a dangerous path, can safely pass through it.' At this time, Kāma, having heard what the Buddha said, joyfully bowed in reverence and then returned to his heavenly palace. (313) At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. At that time, a deva named Kāma came to the place where the Buddha was, his light shining brightly, illuminating the entire Jeta Grove. After bowing at the Buddha's feet, he stood to one side and spoke in verse: 'Greed and hatred, what is their root? Pleasure, displeasure, and fear, for whom are these produced? An infant sucking its mother's milk, from where does this feeling arise?' The Buddha replied, 'From love to self-attachment, like the Nigrodha tree (banyan tree), its roots grow from the soil and then go deep into the ground. In various different places, attachment arises from desire, also like the Māluvā (a kind of creeper), which twines and covers the forest trees. If one knows its root,
， 夜叉當舍離， 能渡生死海， 度更不受有。」
時迦默天子聞佛所說，歡喜頂禮，還於天宮。
（三一四）
一時，佛在舍衛國祇樹給孤獨園。時有天子名曰栴檀，來詣佛所，光顏熾盛，明照祇洹，卻立一面，而說偈言：
「我今問瞿曇， 種別大利智， 除去諸障蔽， 知見悉明瞭， 止住於何處？ 為習何法教？ 於後世不畏， 得善之果報。」
「除棄口意惡， 身不行非善， 若處於居家， 佈施如流水， 信心數受戒， 攝念分財與， 天當住此處， 習學如上事， 若能勤心行， 後世都無畏。」
時栴檀天子聞佛所說，歡喜頂禮，還於天宮。
（三一五）
「云何度駛流？ 晝夜恒精進， 如此駛流中， 濤波甚暴急， 無有攀挽處， 亦無安足地， 誰能處深流， 而不為漂沒？」
「一切戒完具， 定慧充其心， 思惟內心念， 此能度難度。 除去于欲想， 度有結使流， 盡于喜愛有， 處深不沉沒。」
（三一六）
一時，佛在舍衛國祇樹給孤獨園。時有天子名曰迦葉，身光倍常，來詣佛所，所出光明遍照祇洹，卻坐一面，而白佛言：「比丘！我今欲說比丘勝利。」
佛告迦葉：「恣汝所說。」
【現代漢語翻譯】 現代漢語譯本 『夜叉（一種鬼神）應當捨棄， 能夠渡過生死輪迴的苦海， 渡過之後不再受輪迴之苦。』 當時，迦默天子（Deva Kamada）聽聞佛陀所說，歡喜地頂禮，返回天宮。
一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位天子名叫栴檀（Candana），來到佛陀所在之處，他的光芒熾盛，照亮了整個祇洹，他退到一旁站立，並以偈語說道： 『我今天請問瞿曇（Gotama，佛陀的姓氏）， 如何才能獲得廣大的智慧， 去除一切障礙遮蔽， 使知見完全明瞭， 應當安住於何處？ 應當修習何種教法？ 才能在後世無所畏懼， 獲得善的果報？』 『捨棄口和意的惡行， 身體不做不善之事， 如果身處居家生活， 佈施要像流水一樣， 經常以信心受持戒律， 攝持正念並分享財物， 天人應當安住於此， 修習如上所說之事， 如果能夠勤勉修行， 後世就不會有任何畏懼。』 當時，栴檀天子聽聞佛陀所說，歡喜地頂禮，返回天宮。
『如何才能渡過這湍急的河流？ 日夜不停地精進， 在這湍急的河流中， 波濤洶涌，非常猛烈， 沒有可以攀援的地方， 也沒有可以安腳的陸地， 誰能身處深流之中， 而不被漂沒呢？』 『一切戒律都圓滿具足， 禪定和智慧充滿內心， 思惟內心的念頭， 這樣就能渡過難以渡過的河流。 去除對慾望的執著， 渡過有結使的河流， 斷盡對存在的喜愛， 身處深流之中也不會沉沒。』
一時，佛陀在舍衛國祇樹給孤獨園。當時，有一位天子名叫迦葉（Kasyapa），他的身光比平時更加明亮，來到佛陀所在之處，他所發出的光明遍照祇洹，他退到一旁坐下，對佛陀說：『比丘（Bhikkhu，對出家修行者的稱呼）！我現在想說說比丘的勝利。』 佛陀告訴迦葉：『你可以隨意說。』
【English Translation】 English version 'The Yaksha (a type of spirit) should abandon, Able to cross the sea of birth and death, Having crossed, no longer subject to existence.' Then, Deva Kamada, having heard what the Buddha said, joyfully bowed and returned to his heavenly palace.
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Śrāvastī. At that time, a deva named Candana came to where the Buddha was, his radiance blazing, illuminating the entire Jeta Grove. He stood to one side and spoke in verse: 'I now ask Gotama (Buddha's family name), What kind of great wisdom can be attained, Removing all obstacles and obscurations, So that knowledge and insight are completely clear, Where should one dwell? What teachings should one practice? To be fearless in the future, And obtain the reward of good deeds?' 'Abandon evil deeds of mouth and mind, Do not engage in unwholesome actions with the body, If living in a household, Give alms like flowing water, Frequently uphold precepts with faith, Maintain mindfulness and share wealth, The deva should dwell here, Practice as mentioned above, If one can diligently practice, There will be no fear in the future.' Then, Deva Candana, having heard what the Buddha said, joyfully bowed and returned to his heavenly palace.
'How can one cross the swift current? Constantly striving day and night, In this swift current, The waves are turbulent and fierce, There is nothing to grasp onto, Nor is there any place to set foot, Who can be in the deep current, And not be swept away?' 'All precepts are fully complete, Meditation and wisdom fill the mind, Contemplating the thoughts within, This can cross the difficult-to-cross current. Removing attachment to desires, Crossing the current of fetters, Extinguishing the love of existence, One will not sink in the deep current.'
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Śrāvastī. At that time, a deva named Kasyapa, whose radiance was twice as bright as usual, came to where the Buddha was, the light he emitted illuminating the entire Jeta Grove. He sat to one side and said to the Buddha, 'Bhikkhu (a term for a monastic)! I now wish to speak about the victories of the bhikkhus.' The Buddha said to Kasyapa, 'You may speak as you wish.'
爾時，迦葉即說偈言：
「比丘能具念， 心得善解脫， 諸欲有所求， 逮得無垢處。 能知於世間， 有垢及無垢， 舍離一切有， 亦無諸畜積， 是名為比丘， 有勝利功德。」
時迦葉天子說此偈已，歡喜頂禮，還於天宮。
（三一七）
一時，佛在舍衛國祇樹給孤獨園。時有一天名曰迦葉，光色倍常，即于其夜，來詣佛所，身光顯照，遍於祇洹，卻坐一面，白佛言：「比丘大德！我今亦復欲說比丘所得功德。」
佛言：「迦葉！隨汝意說。」
迦葉即說偈言：
愿求得涅槃， 已知於世間。 解有及非有， 深知諸法空， 是名為比丘， 離有獲涅槃。」
摩佉問所害 彌佉咨照明 曇摩誦應作 多羅詢所短 極難及伏藏 迦默決二疑 實智及渡流 栴檀之所說 無垢有非有 斯兩迦葉談
(此中章次因陀羅夜叉與上因陀羅天子所說不異，以其繁重故闕而不傳，次章釋迦夜叉與上釋迦天子不別，亦闕不書)
(此下丹本第十二卷初)
（三一八）
一時，佛游摩竭提國，將欲向彼崛默夜叉宮中。時崛默夜叉往詣佛所，頂禮佛足，在一面坐，白佛言：「世尊！唯愿如來及比丘僧，於今日夜在我宮宿。」爾時，世尊默然許之。
時崛默夜叉為欲
【現代漢語翻譯】 現代漢語譯本 當時，迦葉（Kasyapa，佛陀弟子名）即說偈語道： 『比丘如果能夠保持正念，內心就能得到很好的解脫， 對於各種慾望有所追求，也能達到沒有污垢的境界。 能夠了解世間，有污垢和沒有污垢的差別， 捨棄一切有為法，也不積蓄任何東西， 這樣的比丘，才是有勝利功德的。』 當時，迦葉天子說完這偈語后，歡喜地頂禮佛陀，返回天宮。
一時，佛陀在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，有一位天人名叫迦葉（Kasyapa），他的光芒比平時更加明亮，就在那天晚上，來到佛陀所在的地方，他的身光照亮了整個祇洹（Jetavana），然後退坐在一旁，對佛陀說：『比丘大德！我現在也想說說比丘所獲得的功德。』 佛陀說：『迦葉！你可以隨意說。』 迦葉即說偈語道： 『願望是求得涅槃（Nirvana），已經瞭解世間。 理解有和非有，深刻了解諸法皆空， 這樣的比丘，才能脫離有為法，獲得涅槃。』
摩佉（Makha）詢問所要殺害的對象，彌佉（Megha）請教照明的方法， 曇摩（Dharma）誦讀應該做的事情，多羅（Tara）詢問所欠缺的， 極難（Dukkara）和伏藏（Nidhana），迦默（Kama）決斷兩個疑惑， 實智（Satya-jnana）和渡過河流，栴檀（Candana）所說的話， 無垢和有非有，這是兩位迦葉（Kasyapa）所談論的。
（這裡因為因陀羅夜叉（Indra Yaksha）所說與上面的因陀羅天子（Indra Deva）所說沒有區別，因為內容繁複所以省略不傳，下一章釋迦夜叉（Sakya Yaksha）與上面的釋迦天子（Sakya Deva）沒有區別，也省略不寫）
（以下是丹本第十二卷的開頭）
一時，佛陀在摩竭提國（Magadha）游化，將要前往崛默夜叉（Kukkuta Yaksha）的宮殿。當時，崛默夜叉來到佛陀所在的地方，頂禮佛足，坐在一旁，對佛陀說：『世尊！希望如來和比丘僧，今天晚上在我的宮殿住宿。』當時，世尊默然答應了。 當時，崛默夜叉爲了
【English Translation】 English version At that time, Kasyapa (a disciple of the Buddha) spoke in verse: 'A bhikkhu (monk) who can maintain mindfulness, his mind will attain good liberation, Even if he has desires, he can reach a state without defilement. He can understand the world, the difference between defiled and undefiled, Abandoning all conditioned things, and not accumulating anything, Such a bhikkhu is one who has victory and merit.' Then, the deva Kasyapa, having spoken this verse, joyfully bowed to the Buddha and returned to his heavenly palace.
At one time, the Buddha was in the Jetavana Anathapindika-arama in Sravasti. At that time, there was a deva named Kasyapa, whose light was brighter than usual. That night, he came to where the Buddha was, his body light illuminating the entire Jetavana, then he sat to one side and said to the Buddha: 'Venerable Bhikkhu! I also wish to speak about the merits attained by a bhikkhu.' The Buddha said: 'Kasyapa! You may speak as you wish.' Kasyapa then spoke in verse: 'The wish is to attain Nirvana, having understood the world. Understanding existence and non-existence, deeply knowing that all dharmas are empty, Such a bhikkhu can be free from conditioned things and attain Nirvana.'
Makha asks about what should be killed, Megha inquires about the method of illumination, Dharma recites what should be done, Tara asks about what is lacking, Dukkara and Nidhana, Kama resolves two doubts, Satya-jnana and crossing the river, what Candana said, The undefiled and existence and non-existence, these are what the two Kasyapas discussed.
(Here, because what Indra Yaksha said is no different from what Indra Deva said above, it is omitted due to its complexity. The next chapter, Sakya Yaksha, is no different from Sakya Deva above, and is also omitted.)
(The following is the beginning of the twelfth volume of the Dan version)
At one time, the Buddha was traveling in Magadha, about to go to the palace of Kukkuta Yaksha. At that time, Kukkuta Yaksha came to where the Buddha was, bowed at his feet, sat to one side, and said to the Buddha: 'Venerable One! I hope that the Tathagata and the Sangha of bhikkhus will stay in my palace tonight.' At that time, the World Honored One silently agreed. At that time, Kukkuta Yaksha, in order to
安置佛徒眾故，即時化作五百宮殿，床敷臥具，皆悉備足。又復化作五百火爐，中火熾然，都無煙氣。請佛詣宮，奉以上房，五百比丘以次取房。爾時，如來入房坐已，崛默夜叉在一面立，而說偈言：
「得正憶念樂， 憶念正亦樂， 志念常不忘， 正念得安眠， 正念得賢樂。 不害不杖捶， 不勝亦不負， 於一切眾生， 普皆生慈愍， 離一切怨憎， 斯乃為大樂， 更無有過者。」
時崛默夜叉說此偈已，歡喜頂禮而還。
（三一九）
一時，佛在白山。爾時，尊者象護為佛侍者。於時世尊夜中經行，天降微雨，電光晃曜。時天帝釋即便化作琉璃寶堂，以覆佛上，作是事已，來詣佛所，頂禮佛足，如來經行，猶未休止。時彼國人若小兒啼泣，不時止者，輒以薄俱羅鬼而以恐之。然諸佛常法，師不入室，弟子不得在前入房，而先眠睡。爾時，像護作是心念：「今夜既久，世尊不眠，我當作薄俱羅鬼，恐其令眠。」作斯念已，尋便反被，俱執至經行道頭，而語佛言：「沙門！沙門！薄俱羅鬼來。」
爾時，佛告象護：「汝甚愚癡，以薄俱羅鬼恐怖於我，汝寧不知如來久斷驚懼、毛豎、一切畏耶？」
時釋提桓因見聞是已，白佛言：「世尊！佛法之中亦有如是出家人也。」
佛告天
【現代漢語翻譯】 現代漢語譯本 爲了安置佛陀的弟子們，（崛默夜叉）立刻化現出五百座宮殿，床鋪臥具都準備齊全。又化現出五百個火爐，爐中火焰熾熱，卻沒有一絲煙氣。他請佛陀進入宮殿，奉上最好的房間，五百位比丘依次進入房間。這時，如來佛進入房間坐下後，崛默夜叉站在一旁，說了以下偈語： 『獲得正念的快樂，憶念正法也快樂， 心志堅定不忘失，正念使人安眠， 正念帶來賢善的快樂。不傷害，不鞭打， 不爭勝，也不失敗，對於一切眾生， 普遍生起慈悲憐憫，遠離一切怨恨， 這才是最大的快樂，沒有比這更殊勝的了。』 當時，崛默夜叉說完這偈語后，歡喜地頂禮佛陀，然後離開了。
一時，佛陀在白山。當時，尊者象護（Upasthita）擔任佛陀的侍者。那時，世尊在夜間經行，天空下著細雨，電光閃耀。這時，天帝釋（Śakra devānām indra）立刻化現出琉璃寶堂，覆蓋在佛陀上方。做完這些事後，他來到佛陀面前，頂禮佛足。如來佛繼續經行，沒有停止。當時，那個國家的人，如果小孩哭鬧不止，就用薄俱羅鬼（Bokula）來恐嚇他們。然而，諸佛的常法是，老師不進入房間，弟子不得先於老師進入房間，更不能先睡覺。當時，像護心想：『今晚已經很晚了，世尊還沒有睡覺，我應該扮成薄俱羅鬼，恐嚇他讓他睡覺。』想到這裡，他立刻反穿衣服，拿著棍子走到經行道的盡頭，對佛陀說：『沙門！沙門！薄俱羅鬼來了。』 當時，佛陀告訴象護：『你真是愚癡，竟然用薄俱羅鬼來恐嚇我，難道你不知道如來早已斷除驚恐、毛骨悚然和一切畏懼了嗎？』 當時，釋提桓因（Śakra devānām indra）看到並聽到這些后，對佛陀說：『世尊！佛法之中竟然也有這樣的出家人啊。』 佛陀告訴天帝釋：
【English Translation】 English version To settle the Buddha's disciples, (Guhyamukha Yaksha) immediately transformed into five hundred palaces, with beds and bedding all fully prepared. He also transformed into five hundred fire pits, with flames blazing inside, but without any smoke. He invited the Buddha to enter the palace, offering the best room, and the five hundred Bhikkhus entered the rooms in order. At that time, after the Tathagata entered the room and sat down, Guhyamukha Yaksha stood to one side and spoke the following verses: 'The joy of obtaining right mindfulness, the joy of remembering the right Dharma, With a steadfast mind, never forgetting, right mindfulness brings peaceful sleep, Right mindfulness brings virtuous joy. Not harming, not striking, Not conquering, nor being defeated, towards all living beings, Universally generating compassion and pity, abandoning all hatred, This is the greatest joy, there is nothing more superior than this.' At that time, after Guhyamukha Yaksha finished speaking these verses, he joyfully bowed to the Buddha and then departed.
Once, the Buddha was at White Mountain. At that time, the Venerable Upasthita was serving as the Buddha's attendant. At that time, the World Honored One was walking in the night, and a light rain was falling from the sky, with lightning flashing. At this time, Śakra devānām indra immediately transformed into a crystal palace, covering the Buddha. After doing this, he came to the Buddha, bowed at his feet. The Tathagata continued walking, without stopping. At that time, the people of that country, if a child cried incessantly, would use Bokula (a type of ghost) to frighten them. However, the usual practice of the Buddhas is that the teacher does not enter the room, and the disciples must not enter the room before the teacher, let alone sleep first. At that time, Upasthita thought: 'It is already late tonight, and the World Honored One has not yet slept. I should pretend to be Bokula, to frighten him so that he will sleep.' Thinking this, he immediately put his clothes on backwards, took a stick, and went to the end of the walking path, saying to the Buddha: 'Shramana! Shramana! Bokula is coming.' At that time, the Buddha told Upasthita: 'You are truly foolish, using Bokula to frighten me. Do you not know that the Tathagata has long since cut off fear, goosebumps, and all dread?' At that time, Śakra devānām indra, having seen and heard this, said to the Buddha: 'World Honored One! There are such renunciates in the Buddha's Dharma.' The Buddha told Śakra devānām indra:
帝：「憍尸迦！瞿曇種姓極為寬廓，多所容納，如是之人，不久亦當得清凈法。」
「若於自己法， 具行婆羅門， 到于彼岸者， 盡諸有結漏。 若於自己法， 具行婆羅門， 名到于彼岸， 觀諸受滅沒。 到于彼岸者， 觀因之盡沒。 能度于彼岸， 觀結使寂滅。 度于彼岸者， 觀生老病死。 度于彼岸者， 能度毗舍阇， 薄俱羅彼岸。」
爾時，帝釋聞佛所說，歡喜頂禮，還於天宮。
（三二〇）
爾時，尊者阿那律從佛遊行，至彼摩竭提國鬼子母宮。時阿那律中夜早起，正身端坐，誦法句偈，及波羅延大德之偈，又復高聲誦習其義，及修多羅等。時鬼子母所愛小子，字賓伽羅，啼泣墮淚。時鬼子母慰撫子言：「道人誦經，汝莫啼泣。」即說偈言：
「汝賓伽羅止爾聲， 聽道人誦法句偈， 聽是偈已除破戒， 獲得清凈能守禁。 汝賓伽羅止爾聲， 聽道人誦法句偈， 聽是偈已得不殺。 汝賓伽羅止爾聲， 聽道人誦法句偈， 聽是偈已得實語。 聽是偈已離鬼胎， 是故汝應止啼聲。」
（三二一）
一時，佛在摩竭提國富那婆修夜叉母宮。佛于其夜，在彼宮宿，其子夜叉婆修，及女優怛羅，夜中啼泣。其母爾時慰撫男女，欲令不啼，即說偈
【現代漢語翻譯】 現代漢語譯本 帝釋（Indra）說：『憍尸迦（Kausika）！瞿曇（Gotama）的種姓非常寬廣，能夠容納很多人，這樣的人，不久也將獲得清凈的佛法。』
『如果婆羅門（Brahmana）能夠依照自己的法修行， 到達彼岸，就能斷盡所有的煩惱結縛。 如果婆羅門能夠依照自己的法修行， 就稱為到達彼岸，能觀察到諸受的滅盡。 到達彼岸的人，能觀察到因的滅盡。 能夠度過彼岸的人，能觀察到煩惱的寂滅。 度過彼岸的人，能觀察到生老病死。 度過彼岸的人，能度過毗舍阇（Pisaca）， 到達薄俱羅（Bakula）的彼岸。』
這時，帝釋（Indra）聽了佛陀所說，歡喜地頂禮，然後回到天宮。
（三二〇）
這時，尊者阿那律（Anuruddha）從佛陀那裡離開，來到摩竭提國（Magadha）的鬼子母（Hariti）宮殿。當時，阿那律（Anuruddha）在半夜早起，端正身體坐著，誦讀法句偈（Dhammapada），以及波羅延（Parayana）大德的偈頌，又高聲誦習其中的含義，以及修多羅（Sutra）等。這時，鬼子母（Hariti）所喜愛的小兒子，名叫賓伽羅（Pingala），啼哭流淚。鬼子母（Hariti）安慰兒子說：『道人正在誦經，你不要哭泣。』隨即說了偈頌：
『你賓伽羅（Pingala）停止哭聲，聽道人誦讀法句偈， 聽了這些偈頌就能去除破戒，獲得清凈能夠守持戒律。 你賓伽羅（Pingala）停止哭聲，聽道人誦讀法句偈， 聽了這些偈頌就能做到不殺生。你賓伽羅（Pingala）停止哭聲， 聽道人誦讀法句偈，聽了這些偈頌就能說實話。 聽了這些偈頌就能脫離鬼胎，所以你應該停止哭泣。』
（三二一）
一時，佛陀在摩竭提國（Magadha）富那婆修（Punabbasu）夜叉母的宮殿。佛陀在那天晚上，在那個宮殿住宿，她的兒子夜叉婆修（Vasu），以及**怛羅（Bhadra），在夜裡啼哭。他們的母親當時安慰男女，想要讓他們不要哭泣，隨即說了偈頌：
【English Translation】 English version Indra said, 'Kausika! The lineage of Gotama is extremely broad and accommodating, and such a person will soon attain the pure Dharma.'
'If a Brahmana practices according to his own Dharma, he reaches the other shore, and all the bonds of defilements are exhausted. If a Brahmana practices according to his own Dharma, he is said to have reached the other shore, observing the cessation of all sensations. One who has reached the other shore observes the cessation of causes. One who can cross the other shore observes the pacification of defilements. One who has crossed the other shore observes birth, old age, sickness, and death. One who has crossed the other shore can cross over Pisaca, to the other shore of Bakula.'
Then, Indra, having heard what the Buddha had said, joyfully bowed in reverence and returned to his heavenly palace.
(320)
At that time, the Venerable Anuruddha, having departed from the Buddha, went to the palace of Hariti in Magadha. Then, Anuruddha arose early in the middle of the night, sat upright, and recited the verses of the Dhammapada, as well as the verses of the great sage Parayana, and also loudly recited and studied their meanings, as well as the Sutras. At that time, Hariti's beloved young son, named Pingala, cried and shed tears. Hariti comforted her son, saying, 'The ascetic is reciting scriptures, do not cry.' Then she spoke the verses:
'You, Pingala, stop your crying, listen to the ascetic reciting the verses of the Dhammapada, having heard these verses, you will remove the breaking of precepts, and obtain purity and be able to keep the precepts. You, Pingala, stop your crying, listen to the ascetic reciting the verses of the Dhammapada, having heard these verses, you will achieve non-killing. You, Pingala, stop your crying, listen to the ascetic reciting the verses of the Dhammapada, having heard these verses, you will speak truthfully. Having heard these verses, you will be freed from the ghost womb, therefore you should stop crying.'
(321)
At one time, the Buddha was in the palace of Punabbasu, the Yaksha mother, in Magadha. The Buddha stayed in that palace that night, and her son, the Yaksha Vasu, and **Bhadra, cried in the night. Their mother then comforted her children, wanting them not to cry, and then spoke the verses:
言：
「富那婆修， 及優怛羅， 汝等今者， 宜止啼聲。 佛之世雄， 所說法要， 使我得聞， 非父非母， 能脫苦惱。 唯有世尊， 善巧說法， 能令聞者， 永離諸苦。 一切眾生， 隨於欲流， 沒生死海， 我欲聽法， 斷斯欲流。 富那婆修， 及優怛羅， 是故汝等， 宜應默然。」
時富那婆修，即說偈言：
「我今隨母教， 更不生音聲， 小妹優怛羅， 爾今亦默然， 愿聽彼沙門， 說于微妙法。 佛于摩竭提， 人中最為上， 廣為諸眾生， 演說斷苦法。 說苦能生苦， 說苦出要道， 說賢聖八道， 安隱趣涅槃。 善哉聞沙門， 所說法之要。」
母以偈答：
「汝是知見者， 所說稱我心， 汝善讚歎彼， 世間之導師。 以汝等默故， 令我見四諦， 優怛羅后時， 亦當見四諦。」
（三二二）
一時佛游摩竭提國，至摩尼行夜叉宮。時摩尼行夜叉共諸夜叉，不在己宮，集於余處。有一女人，持好香華，並赍美酒，來至於此夜叉宮中。爾時，世尊處彼宮坐，諸根寂定。時此女人見於如來，在宮中坐，顏色悅豫，志意湛然，諸根寂定，得上調心，譬如金樓。見斯事已，即生此念：「我於今者，便
【現代漢語翻譯】 現代漢語譯本： 她說： 『富那婆修（Punavasu），還有優怛羅（Uttara），你們現在，應該停止哭泣。佛陀是世間的雄杰，他所說的法要，讓我能夠聽聞，不是父母，能夠使人脫離苦惱。只有世尊，善於巧妙說法，能夠讓聽聞的人，永遠脫離各種痛苦。一切眾生，都順著慾望的河流，沉沒在生死苦海中，我想要聽聞佛法，斷絕這慾望的河流。富那婆修，還有優怛羅，所以你們，應該保持沉默。』 這時，富那婆修，就說了偈語： 『我現在聽從母親的教導，不再發出聲音，小妹優怛羅，你也現在保持沉默，希望能夠聽聞那位沙門（Samana，指修行者），宣說微妙的佛法。佛陀在摩竭提（Magadha）國，是人中最尊貴的，廣泛地為眾生，演說斷除痛苦的方法。說苦的產生，說脫離苦難的要道，說賢聖的八正道，安穩地趨向涅槃（Nirvana）。太好了，能夠聽聞沙門，所說的佛法要義。』 母親用偈語回答： 『你是有見識的人，所說的話正合我意，你善於讚歎那位，世間的導師。因為你們保持沉默，讓我能夠見到四諦（catvari-arya-satyani，佛教基本教義，即苦、集、滅、道），優怛羅以後，也應當能夠見到四諦。』
（三二二）
一時，佛陀在摩竭提國游化，來到摩尼行（Manibhadra）夜叉（Yaksa，守護神）的宮殿。當時，摩尼行夜叉和眾夜叉，不在自己的宮殿，聚集在其他地方。有一位女人，拿著美好的香花，並帶著美酒，來到這個夜叉宮中。這時，世尊在那個宮殿里坐著，諸根寂靜安定。這時，這位女人看見如來，在宮殿中坐著，容顏喜悅，心意清凈，諸根寂靜安定，已經達到調伏內心的境界，就像金色的樓閣一樣。看到這種情況后，她立刻產生這樣的念頭：『我現在，就應該……』
【English Translation】 English version: She said: 'Punavasu, and Uttara, you should now stop crying. The Buddha is the hero of the world, and the Dharma he speaks, I want to hear, not parents, can liberate from suffering. Only the World Honored One, is skilled in teaching the Dharma, and can enable those who hear it, to be forever free from all suffering. All sentient beings, follow the flow of desire, and sink in the sea of birth and death, I want to hear the Dharma, to cut off this flow of desire. Punavasu, and Uttara, therefore you, should remain silent.' At this time, Punavasu, then spoke in verse: 'I now follow my mother's teaching, and will no longer make a sound, little sister Uttara, you should also now remain silent, hoping to hear that Samana (ascetic), expound the subtle Dharma. The Buddha in Magadha, is the most honored among men, widely for all beings, expounds the method of ending suffering. He speaks of the arising of suffering, speaks of the essential path to escape suffering, speaks of the Noble Eightfold Path, to peacefully approach Nirvana. It is wonderful to hear the Samana, speak of the essence of the Dharma.' The mother replied in verse: 'You are a person of insight, what you say is in accordance with my heart, you are good at praising that, the guide of the world. Because you are silent, it allows me to see the Four Noble Truths (catvari-arya-satyani, the basic teachings of Buddhism, namely suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), Uttara later, should also be able to see the Four Noble Truths.'
(322)
At one time, the Buddha was traveling in the country of Magadha, and came to the palace of the Yaksa (guardian deity) Manibhadra. At that time, Manibhadra Yaksa and the other Yaksas, were not in their own palace, but gathered elsewhere. There was a woman, holding beautiful fragrant flowers, and carrying fine wine, who came to this Yaksa palace. At this time, the World Honored One was sitting in that palace, his senses were calm and settled. At this time, this woman saw the Tathagata, sitting in the palace, his countenance joyful, his mind pure, his senses calm and settled, having reached the state of taming the mind, like a golden pavilion. Having seen this, she immediately had this thought: 'I should now...'
為現見摩尼行夜叉。」時此女人前禮佛足，而說偈言：
「汝實應供養， 請與我所愿， 使汝得賢善， 此摩竭提人， 咸從汝求愿， 汝常稱其心， 能與福慶祐。 汝今稱我願， 令我現在樂， 來世得生天。」
「汝慎莫放逸， 而生於憍慢， 常當樂信戒， 汝當自化度。 請求摩尼行， 彼將何所為？ 未若汝自修， 生天之業緣。」
時彼女人聞斯偈已，復作是念：「彼必不是摩尼夜叉，乃是瞿曇沙門。」即此女人尋以香花、酒瓶，屏於一處，頂禮佛足，合掌向佛，而說偈言：
「云何能獲得， 現樂後生天？ 趣向於何事， 能得受快樂？ 當作何業行？ 我今問瞿曇， 云何今得樂， 命終得生天？」 「施與調諸根， 能生於快樂， 正見賢善俱， 親近於沙門， 正命自活者， 何用生於彼， 三十三天中， 彼即苦羅網。 汝除于欲愛， 至心聽我說， 我今當爲汝， 說無塵垢法， 汝諸夜叉眾， 善哉聽甘露。」
爾時，世尊即為說法，示教利喜，如諸佛法，說施論、戒論、生天之論，欲為不凈，出世為要。佛知其心，志意調順，為說四諦苦集滅道。女人意聰，聞法信悟，如新凈㲲，易受染色，即于座上見四聖諦法，知法逮得於
【現代漢語翻譯】 現代漢語譯本 『爲了見到摩尼行（Mani-ga，意為如意寶珠的行動）夜叉（Yaksa，一種鬼神）。』當時，這個女人走到佛陀的腳前，行禮並說了偈語： 『您實在應該接受供養，請滿足我的願望，使您獲得賢善的果報。這摩竭提（Magadha，古印度地名）的人們，都向您祈求願望，您總是能滿足他們的心願，能給予他們福慶和庇佑。現在請滿足我的願望，使我今生快樂，來世得生天界。』 『你應當謹慎，不要放縱自己，產生驕慢之心，要常常樂於信奉戒律，你應當自己修行度化自己。請求摩尼行，他又能做什麼呢？不如你自己修行，種下生天的因緣。』 當時，那個女人聽了這偈語后，又想：『他一定不是摩尼夜叉，而是瞿曇（Gotama，佛陀的姓氏）沙門（Samana，出家修行者）。』於是，這個女人立刻把香花、酒瓶放到一邊，頂禮佛足，合掌向佛，說了偈語： 『怎樣才能獲得今生的快樂和來世的生天？應該追求什麼，才能得到快樂？應該做什麼樣的行為？我現在請問瞿曇，怎樣才能今生快樂，命終得生天界？』 『佈施和調伏諸根（indriya，指眼、耳、鼻、舌、身、意六種感覺器官），能帶來快樂。具有正見，與賢善的人在一起，親近沙門，以正當的職業為生，又何必生到那三十三天（Trayastrimsa，佛教欲界六天之一）中呢？那裡也是苦的羅網。你應當去除慾望和愛戀，專心聽我說，我現在將為你宣說沒有塵垢的法，你們這些夜叉眾，好好聽這甘露法吧。』 當時，世尊就為她說法，開示教導，使她歡喜，如同諸佛的教法，宣說佈施的道理、持戒的道理、生天的道理，說明慾望是不清凈的，出離世間才是重要的。佛陀知道她的心意，志向調順，就為她宣說四諦（catvari-arya-satyani，苦、集、滅、道）的道理。這個女人心意聰慧，聽聞佛法后信受領悟，如同新洗乾淨的布，容易被染色一樣，當即在座位上證悟了四聖諦法，知曉了法，獲得了
【English Translation】 English version 'To see the Yaksa (a type of spirit) Mani-ga (meaning 'jewel-like action').' Then this woman bowed at the Buddha's feet and spoke these verses: 'You are truly worthy of offerings, please grant my wish, so that you may attain virtuous merit. The people of Magadha (an ancient Indian kingdom) all seek wishes from you, and you always fulfill their desires, granting them blessings and protection. Now, please fulfill my wish, so that I may be happy in this life and be reborn in heaven in the next life.' 'You should be careful not to be indulgent and arrogant. You should always be happy to believe in the precepts. You should cultivate and liberate yourself. What can asking Mani-ga do? It is better for you to cultivate yourself and create the causes for rebirth in heaven.' Then, after hearing these verses, the woman thought, 'He must not be the Yaksa Mani-ga, but rather the Samana (ascetic) Gotama (Buddha's family name).' Immediately, this woman put aside the incense, flowers, and wine bottle, bowed at the Buddha's feet, joined her palms, and spoke these verses to the Buddha: 'How can one obtain happiness in this life and rebirth in heaven in the next? What should one pursue to obtain happiness? What kind of actions should one perform? I now ask Gotama, how can one be happy in this life and be reborn in heaven after death?' 'Giving and controlling the senses (indriya, referring to the six sense organs: eyes, ears, nose, tongue, body, and mind) can bring happiness. Having right view, being with virtuous people, being close to Samanas, and living by right livelihood, why would one need to be reborn in the Trayastrimsa (one of the six heavens in the desire realm of Buddhism)? That is also a net of suffering. You should remove desire and attachment, and listen attentively to what I say. I will now explain the Dharma without defilement for you. You Yaksa beings, listen well to this nectar of Dharma.' Then, the World Honored One taught her the Dharma, instructing and delighting her, according to the teachings of all Buddhas, explaining the principles of giving, the principles of precepts, and the principles of rebirth in heaven, clarifying that desires are impure and that liberation from the world is essential. The Buddha knew her mind and that her intentions were aligned, so he explained the Four Noble Truths (catvari-arya-satyani, suffering, origin, cessation, and path). This woman was intelligent, and after hearing the Dharma, she believed and understood it, like a newly washed cloth that easily takes on dye. She immediately realized the Four Noble Truths while sitting there, understood the Dharma, and attained
法，盡法崖底，斷于疑網，渡疑彼岸，不隨於他，即起禮佛，合掌而言：「世尊！我已得出，我已得出，我盡形壽歸依三寶，成就不殺。」
時此女人聞法歡喜，頂禮而去。
（三二三）
一時佛游摩竭提國，至箭毛夜叉宮，于夜止宿。時箭毛夜叉與諸夜叉余處聚會，不在宮中。時箭毛同伴其名為炙，此炙夜叉見佛在於箭毛舍中，詣箭毛夜叉所，而語之言：「汝得大利，如來、至真、等正覺今在汝宮，于中止宿。」
箭毛夜叉言：「彼云何在我宮宿？」
時夜叉復語之言：「彼雖人類，實是如來、至真、等正覺。」
箭毛復言：「我今還宮，足自別知，為是如來、至真、等正覺？為非是耶？」箭毛夜叉聚會既訖，尋還己宮，以身欲觸佛，佛身轉遠，即問佛言：「沙門！今者為驚懼耶？」
佛言：「我不畏，汝觸極惡。」
箭毛復言：「沙門！我今問難，汝若解釋，甚善無量；若不答我，當破汝心，令熱沸血從面而出，又拔汝膊，擲置婆耆河岸。」
佛言：「我不見世間若天、魔、梵、沙門、婆羅門，有能令我心意顛倒，破我之心，面出沸血，能拔我膊，擲置於彼婆耆岸者。」
爾時，箭毛即說偈言：
「貪慾瞋恚， 以何為本？ 樂及不樂， 怖畏毛豎， 為是何耶？ 彼意覺者，
【現代漢語翻譯】 現代漢語譯本：此女子聽聞佛法后，徹底領悟了佛法的精髓，斷除了心中的疑惑，渡過了疑惑的彼岸，不再受他人影響。她隨即起身向佛陀行禮，合掌說道：『世尊！我已得解脫，我已得解脫。我將盡我一生皈依佛、法、僧三寶，並奉行不殺生。』 當時，這位女子聽聞佛法後心生歡喜，向佛陀頂禮后離去。
一時，佛陀在摩竭提國游化，來到箭毛夜叉的宮殿，在那裡過夜。當時，箭毛夜叉正與其他的夜叉在別處聚會，不在宮中。箭毛夜叉的同伴，名叫炙，這個炙夜叉看見佛陀在箭毛的住所中，就去到箭毛夜叉那裡，對他說：『你真是太幸運了，如來、至真、等正覺（如來：佛的稱號之一，意為「如實而來」；至真：指佛的真理；等正覺：指佛所證悟的平等正覺）現在在你的宮殿中，在那裡過夜。』 箭毛夜叉說：『他怎麼會在我的宮殿里過夜？』 那個夜叉又對他說：『他雖然是人類，但實際上是如來、至真、等正覺。』 箭毛又說：『我現在就回宮，親自看看，他到底是如來、至真、等正覺，還是不是？』箭毛夜叉聚會結束后，立即回到自己的宮殿，想要用身體去觸碰佛陀，佛陀的身體卻移開了。他便問佛陀：『沙門（指修行者）！你現在是害怕了嗎？』 佛陀說：『我不害怕，你觸碰我，那是極惡的行為。』 箭毛又說：『沙門！我現在要問你一些難題，如果你能解答，那就太好了；如果你不能回答我，我就要破開你的心，讓熱血從你的臉上噴出來，還要拔下你的胳膊，扔到婆耆河岸。』 佛陀說：『我沒有看到世間有任何天、魔、梵（指梵天）、沙門、婆羅門，能夠使我的心意顛倒，破開我的心，讓熱血從我的臉上噴出來，能夠拔下我的胳膊，扔到婆耆河岸。』 這時，箭毛夜叉就說了偈語： 『貪慾和瞋恚，以什麼為根本？快樂和不快樂，恐懼和毛骨悚然，這些又是什麼原因？那些覺悟的人，
【English Translation】 English version: Having heard the Dharma, the woman thoroughly understood the essence of the teachings, severed the net of doubt, crossed the shore of uncertainty, and was no longer influenced by others. She then rose and bowed to the Buddha, joining her palms and saying: 'World Honored One! I have attained liberation, I have attained liberation. For the rest of my life, I will take refuge in the Triple Gem (Buddha, Dharma, Sangha), and I will uphold the precept of not killing.' At that time, this woman, having heard the Dharma, was filled with joy, bowed to the Buddha, and departed.
Once, the Buddha was traveling in the country of Magadha, and he arrived at the palace of the Yaksha (a type of nature spirit) Arrow-Hair, where he stayed for the night. At that time, the Yaksha Arrow-Hair was gathering with other Yakshas elsewhere, and was not in his palace. Arrow-Hair's companion, named 'Azh', saw the Buddha in Arrow-Hair's dwelling, and went to Arrow-Hair, saying to him: 'You are very fortunate, the Tathagata (one of the titles of the Buddha, meaning 'the one who has thus come'), the Truly Enlightened One, the Perfectly Enlightened One (Tathagata: one of the titles of the Buddha, meaning 'the one who has thus come'; Truly Enlightened One: refers to the truth of the Buddha; Perfectly Enlightened One: refers to the Buddha's perfect enlightenment) is now in your palace, staying there for the night.' Arrow-Hair Yaksha said: 'How could he be staying in my palace?' That Yaksha replied to him: 'Although he is a human, he is actually the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One.' Arrow-Hair then said: 'I will now return to my palace and see for myself whether he is the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, or not.' After the gathering of the Yakshas ended, Arrow-Hair immediately returned to his palace, intending to touch the Buddha with his body, but the Buddha's body moved away. He then asked the Buddha: 'Shramana (a wandering ascetic)! Are you afraid now?' The Buddha said: 'I am not afraid. Your touching me is an extremely evil act.' Arrow-Hair then said: 'Shramana! I will now ask you some difficult questions. If you can answer them, that would be excellent; if you cannot answer me, I will break open your heart, causing hot blood to gush from your face, and I will also tear off your arms and throw them on the bank of the Vaggi River.' The Buddha said: 'I have not seen anyone in the world, whether gods, demons, Brahma (the creator god), Shramanas, or Brahmins, who could cause my mind to be disturbed, break open my heart, cause hot blood to gush from my face, or tear off my arms and throw them on the bank of the Vaggi River.' At that time, Arrow-Hair Yaksha spoke the following verse: 'What is the root of greed and hatred? What is the cause of pleasure and displeasure, fear and goosebumps? Those who are enlightened,
住在何處？ 嬰孩小兒， 云何生便， 知捉于乳？」
「愛從以我生， 如尼拘陀樹， 欲愛隨所著， 亦如摩樓多， 纏縛尼拘樹。 夜叉應當知， 若知其根本， 必能捨棄離。 知彼根本者， 能度生死海， 度于有駛流， 更不受後有。」
時箭毛夜叉聞佛所說，心開意解，歡喜踴躍，即受三歸。
（三二四）
一時，佛在舍衛國祇樹給孤獨園。爾時，優婆夷有一男兒，受持八戒，于戒有缺，以犯戒故，鬼著而狂。時優婆夷即說偈言：
「十四十五日， 及以月八日， 如來神足月， 清凈持八戒。 修行不缺減， 鬼神不擾亂， 我從羅漢所， 得聞如是事。」
時有夜叉而說偈言：
神足月齋日， 持戒不毀缺， 具受八支齋， 鬼神不擾亂。 汝于羅漢所， 所聞皆稱實。 我今必當放。」 夜叉作是語： 「毀戒鬼擾弄， 若有所毀缺， 現在鬼神惱， 將來獲惡果。 受戒如執刀， 急緩俱能傷， 智者須菩提， 得中則無害， 不持法沙門， 后受地獄苦。 如彼拙用刀， 必傷于其手， 善捉者不傷， 能護沙門法， 后必得涅槃。」 夜叉捉兒竟， 捉已尋復放。 時彼優婆夷， 尋語其子言： 「汝今當聽
【現代漢語翻譯】 現代漢語譯本 『（嬰孩）住在哪裡？小小的嬰兒，是如何一出生，就知道抓取乳汁的呢？』 『愛慾從「我」的概念產生，就像尼拘陀樹（榕樹），慾望和愛戀依附於所執著的事物，也像摩樓多（一種藤蔓）纏繞著尼拘陀樹。夜叉（鬼神）應當明白，如果知道它的根本，必定能夠捨棄並遠離。知道那個根本的人，能夠度過生死的海洋，渡過有急流的地方，不再承受後世的生命。』 當時，箭毛夜叉聽到佛陀所說，心中開悟，歡喜雀躍，立即皈依了三寶。
一時，佛陀住在舍衛國祇樹給孤獨園。當時，有一位優婆夷（女居士）有一個兒子，受持八戒，但在持戒上有缺失，因為犯戒的緣故，被鬼附身而發狂。當時，這位優婆夷就說了偈語： 『在十四、十五日，以及每月的初八，如來神足月（指佛陀顯現神蹟的月份），清凈地持守八戒。 修行不缺減，鬼神就不會擾亂，我從羅漢（阿羅漢）那裡，聽聞了這樣的事情。』 當時，有一個夜叉說了偈語： 『在神足月齋日，持戒不毀壞缺失，完全受持八支齋戒，鬼神就不會擾亂。 你從羅漢那裡聽到的，都是真實不虛的。我現在必定會放了他。』夜叉說了這些話： 『毀壞戒律，鬼就會來擾亂，如果有所毀壞缺失，現在就會被鬼神惱害，將來會獲得惡果。 受戒就像拿著刀，用得太急或太緩都會傷到自己，智者須菩提（佛陀的弟子）懂得中道就不會受害。 不持守佛法的沙門（出家人），將來會遭受地獄的痛苦。就像拙劣地使用刀，必定會傷到自己的手，善於使用刀的人就不會受傷，能夠守護沙門之法，將來必定能夠得到涅槃。』夜叉抓住孩子后，抓住后就放開了。 當時，那位優婆夷，就對她的兒子說：『你現在應當聽著』
【English Translation】 English version 'Where does (the infant) dwell? How does a tiny baby, upon being born, know to grasp for milk?' 'Desire arises from the concept of 'I,' like the Nigrodha tree (banyan tree). Desire and love cling to what they are attached to, just as the Maluta (a type of vine) entwines the Nigrodha tree. Yakshas (spirits) should understand that if they know its root, they will surely be able to abandon and detach from it. Those who know that root can cross the ocean of birth and death, cross the swift currents, and no longer endure future lives.' At that time, the Yaksha Arrow-Hair, upon hearing what the Buddha said, had his mind opened and understood, rejoiced and leaped for joy, and immediately took refuge in the Three Jewels.
At one time, the Buddha was dwelling in the Jeta Grove of Anathapindika in Sravasti. At that time, there was a Upasika (female lay follower) who had a son. He had taken the Eight Precepts, but had deficiencies in keeping them. Because of breaking the precepts, he was possessed by a ghost and went mad. At that time, the Upasika spoke this verse: 'On the fourteenth, fifteenth, and eighth days of the month, the month of the Buddha's miraculous powers, I purely observe the Eight Precepts. If practice is not diminished, ghosts and spirits will not disturb. I have heard these things from the Arhats (enlightened beings).' At that time, a Yaksha spoke this verse: 'On the fast days of the month of miraculous powers, if one keeps the precepts without breaking or diminishing them, and fully observes the Eight Precepts, ghosts and spirits will not disturb. What you have heard from the Arhats is all true. I will surely release him now.' The Yaksha spoke these words: 'Breaking the precepts, ghosts will come to disturb. If there is any breaking or deficiency, one will be troubled by ghosts and spirits now, and will receive evil consequences in the future. Taking precepts is like holding a knife; if used too quickly or too slowly, one will injure oneself. The wise Subhuti (a disciple of the Buddha) understands the middle way and will not be harmed. A Shramana (monk) who does not uphold the Dharma will suffer the pain of hell in the future. Just like someone who clumsily uses a knife will surely injure their own hand, but one who uses it skillfully will not be injured. One who can protect the Shramana's Dharma will surely attain Nirvana in the future.' After the Yaksha grabbed the child, he released him. At that time, the Upasika said to her son: 'Now you should listen.'
我， 夜叉之所說， 諸有遲緩業， 梵行不清凈， 邪命並諂曲， 彼不成大果。 譬如拙用刀， 必自傷害手， 善持沙門法， 后必近涅槃， 如似善捉刀， 不自傷其手。」
爾時，優婆夷為子種種說是法已，其子尋即生於厭惡，既厭惡已，便求出家，剃除鬚髮，即著法服，年少出家，不能深樂出家之法，以不樂故，便還歸家。
時優婆夷遙見子來，舉手大喚，而說偈言：
「舍既被燒， 煙炎熾盛， 善出諸物， 何以復來， 而欲入火？ 舍既焚燒， 煙炎熾盛， 何緣復來， 欲被燒害？」
爾時，其子復說偈言：
「一切世人死， 必應悲號哭， 現在若不見， 亦復應啼泣， 母今以何故， 如彼餓鬼哭？」
其母復說偈言：
「汝以先舍欲， 出家為沙門。 汝今欲還家， 恐為魔所縛。 我今以是故， 是以哭于汝。」 時優婆夷， 如是種種， 呵責其子， 使生厭惡。
爾時，其子即向阿練若處，精勤修道，晝夜不廢，獲阿羅漢。
（三二五）
一時佛游摩竭提國，往至於彼曠野夜叉所住之宮，于夜止宿。時彼夜叉與諸夜叉余處聚會，不在己宮。時有夜叉名曰驢駒，見於如來在曠野宮宿，即往于彼曠野鬼所，而語之言：「
【現代漢語翻譯】 現代漢語譯本 我，夜叉（Yaksha，一種鬼神）所說，那些行為遲緩、修行不清凈、以不正當手段謀生且諂媚虛偽的人，他們不會獲得大的果報。譬如一個笨拙的人用刀，必定會傷害自己的手。善於奉持沙門（Sramana，出家修行者）戒律的人，最終必定接近涅槃（Nirvana，解脫）。就像善於用刀的人，不會傷害自己的手。 當時，優婆夷（Upasika，在家女信徒）為她的兒子說了種種佛法后，她的兒子立刻產生了厭惡之心。產生厭惡之心后，便尋求出家，剃除鬚髮，穿上僧袍。但是，他年少出家，不能真正喜愛出家修行，因為不喜歡，就又回家了。 這時，優婆夷遠遠地看見兒子回來，舉起手大聲呼喊，並說了偈語：『家已經被燒燬，煙火熊熊燃燒，你已經好好地把東西都拿出來了，為什麼還要回來，想要再次進入火中呢？家既然已經被燒燬，煙火熊熊燃燒，你為什麼還要回來，想要被燒傷呢？』 當時，她的兒子也說了偈語：『所有世人死去，都應該悲傷哭泣，現在如果看不見，也應該哭泣。母親你現在為什麼像餓鬼一樣哭泣呢？』 她的母親又說了偈語：『你先前已經捨棄慾望，出家做了沙門。你現在想要回家，恐怕是被魔所束縛了。我正是因為這個原因，才為你哭泣。』當時，優婆夷這樣種種呵斥她的兒子，使他產生厭惡之心。 當時，她的兒子就前往阿練若（Aranya，寂靜處）修行，精勤修道，晝夜不懈，最終證得阿羅漢（Arhat，已斷除煩惱的聖者）果位。 （三二五） 一時，佛陀在摩竭提國（Magadha，古印度國名）游化，來到曠野夜叉所居住的宮殿，在那裡過夜。當時，那個夜叉和其它夜叉在別處聚會，不在自己的宮殿里。當時，有個夜叉名叫驢駒，看見如來在曠野宮殿過夜，就前往曠野鬼所，對他們說：「
【English Translation】 English version I, as spoken by the Yaksha (a type of spirit), those who are slow in their actions, whose conduct is not pure, who live by dishonest means, and who are deceitful, they will not attain great results. It is like a clumsy person using a knife, who will surely hurt their own hand. Those who uphold the Sramana (ascetic) practices well, will surely approach Nirvana (liberation) in the end. It is like a person who is skilled with a knife, who will not hurt their own hand. At that time, the Upasika (female lay follower) spoke various teachings to her son, and her son immediately developed a sense of disgust. Having developed this disgust, he sought to leave home, shaved his head and beard, and donned the monastic robes. However, being young when he left home, he could not truly enjoy the monastic life, and because he did not enjoy it, he returned home. At this time, the Upasika saw her son returning from afar, raised her hand and shouted loudly, and spoke these verses: 『The house has already been burned, the flames are raging, you have already taken everything out safely, why do you return, wanting to enter the fire again? Since the house has been burned, the flames are raging, why do you return, wanting to be burned?』 At that time, her son also spoke these verses: 『All people in the world die, and should be mourned with weeping, if they are not seen now, they should also be wept for. Mother, why are you crying like a hungry ghost?』 His mother then spoke these verses: 『You had previously abandoned desires, and left home to become a Sramana. Now you want to return home, I fear you are bound by Mara (demon). It is for this reason that I am crying for you.』 At that time, the Upasika scolded her son in various ways, causing him to develop a sense of disgust. At that time, her son went to the Aranya (secluded place), diligently practiced the Way, day and night without fail, and finally attained the state of Arhat (a perfected being). (325) At one time, the Buddha was traveling in the country of Magadha (an ancient Indian kingdom), and came to the palace where the Yaksha of the wilderness lived, and stayed there for the night. At that time, that Yaksha and other Yakshas were gathered elsewhere, not in their own palace. At that time, there was a Yaksha named Donkey Colt, who saw the Tathagata (the Buddha) staying in the wilderness palace, and went to the wilderness ghosts, and said to them:
汝獲大利，如來、至真、等正覺在汝宮宿。」
曠野答言：「彼人云何在我宮宿？」
時驢駒夜叉復語之言：「雖是人類，實是如來、至真、等正覺。」
曠野復言：「汝審真實，是如來、至真、等正覺？為非是耶？」爾時，曠野聚會已訖，還於己宮，既見佛已，而作是言：「出去！沙門。」如來爾時以彼住處故，隨語出。復語佛言：「沙門還入。」佛斷我慢，復隨語入。第二第三，語佛出入，佛悉隨之。第四亦言：「沙門出去。」佛言：「汝已三請，我於今者，不為汝出。」
曠野即言：「我欲問難，汝若解釋，當聽汝坐；若不答我，當令汝心意倒錯，又破汝心，使熱沸血從面而出，挽汝之膊，擲置婆耆河岸。」
佛言：「不見世間若天、若魔、若梵、沙門、婆羅門，有能以我如汝語者。汝欲問者，隨汝所問。」
時曠野鬼即說偈言：
「一切財寶中， 何者最為勝？ 修行何善行， 能招於樂報？ 于諸美味中， 何者最為勝？ 于諸壽命中， 何者壽命勝？」
「于諸人中財， 信財第一勝。 修行於法者， 能得於快樂。 實語最美味， 智慧壽命勝。」
時曠野夜叉復說偈言：
「誰渡于駛流？ 誰渡于大海？ 誰能捨離苦？ 誰得於清凈？」
「信能渡駛
【現代漢語翻譯】 現代漢語譯本： 『你獲得了巨大的利益，如來（Tathagata，佛的稱號）、至真（Arhat，阿羅漢）、等正覺（Samyaksambuddha，完全覺悟者）將會在你的宮殿住宿。』 曠野回答說：『那個人怎麼會在我的宮殿住宿呢？』 當時，驢駒夜叉又對他說：『雖然是人類，但實際上是如來、至真、等正覺。』 曠野又說：『你確定是真的嗎？是如來、至真、等正覺？還是不是呢？』那時，曠野的聚會已經結束，回到自己的宮殿，見到佛陀后，就說：『出去！沙門（Sramana，出家修行者）。』如來當時因為住在那裡，就順著他的話出去了。他又對佛說：『沙門回來。』佛陀斷除了我慢，又順著他的話進去了。第二次、第三次，叫佛陀出去、進來，佛陀都順從了他。第四次，又說：『沙門出去。』佛陀說：『你已經請我三次了，我今天不會再為你出去了。』 曠野就說：『我想要問你一些難題，如果你能解釋，我就讓你坐下；如果你不能回答我，我就要讓你心意顛倒錯亂，還要破開你的心，使熱血從臉上流出來，抓住你的肩膀，把你扔到婆耆河岸。』 佛陀說：『我沒有見過世間的天、魔、梵天、沙門、婆羅門，有誰能像你這樣對我說話。你想問什麼，就問吧。』 當時，曠野夜叉就說了偈語： 『在一切財寶中，什麼最為殊勝？修行什麼善行，能夠招來快樂的果報？在各種美味中，什麼最為殊勝？在各種壽命中，什麼壽命最為殊勝？』 『在所有人的財富中，信財最為殊勝。修行佛法的人，能夠得到快樂。真實的話語最為美味，智慧的壽命最為殊勝。』 當時，曠野夜叉又說了偈語： 『誰能渡過湍急的河流？誰能渡過大海？誰能捨離痛苦？誰能得到清凈？』 『信心能夠渡過湍急的河流，不放逸能夠渡過大海，精進能夠舍離痛苦，智慧能夠得到清凈。』
【English Translation】 English version: 'You have gained great benefit, the Tathagata (the title of the Buddha), the Arhat (worthy one), the Samyaksambuddha (fully enlightened one) will stay in your palace.' Kuangye (Wilderness) replied, 'How can that person stay in my palace?' At that time, the Donkey-Colt Yaksha (a type of spirit) further said to him, 'Although he is a human, he is actually the Tathagata, the Arhat, the Samyaksambuddha.' Kuangye further said, 'Are you sure it is true? Is he the Tathagata, the Arhat, the Samyaksambuddha? Or is he not?' At that time, Kuangye's gathering had ended, and he returned to his own palace. Upon seeing the Buddha, he said, 'Get out! Sramana (ascetic monk).' The Tathagata, at that time, because he was staying there, followed his words and went out. He then said to the Buddha, 'Sramana, come back in.' The Buddha, having eliminated his arrogance, followed his words and went back in. The second and third times, he told the Buddha to go out and come in, and the Buddha complied. The fourth time, he also said, 'Sramana, get out.' The Buddha said, 'You have asked me three times, and today I will not go out for you again.' Kuangye then said, 'I want to ask you some difficult questions. If you can explain them, I will let you sit down; if you cannot answer me, I will make your mind confused and disordered, and I will also break open your heart, causing hot blood to flow from your face. I will grab your shoulders and throw you onto the bank of the Vaggi River.' The Buddha said, 'I have not seen anyone in the world, whether gods, demons, Brahma, Sramanas, or Brahmins, who can speak to me as you do. Ask whatever you want to ask.' At that time, the Kuangye Yaksha spoke in verse: 'Among all treasures, what is the most superior? What good deeds should one practice to bring about joyful rewards? Among all delicacies, what is the most superior? Among all lifespans, what lifespan is the most superior?' 'Among all the wealth of people, the wealth of faith is the most superior. Those who practice the Dharma can obtain happiness. Truthful speech is the most delicious, and the lifespan of wisdom is the most superior.' At that time, the Kuangye Yaksha spoke in verse again: 'Who can cross the swift current? Who can cross the great ocean? Who can abandon suffering? Who can attain purity?' 'Faith can cross the swift current, non-negligence can cross the great ocean, diligence can abandon suffering, and wisdom can attain purity.'
流， 不放逸渡海， 精進能離苦， 智慧能清凈。」
曠野夜叉復說偈言：
「云何能得信？ 云何能得財？ 云何得名稱？ 云何得善友？」
爾時，世尊復以偈言：
「阿羅漢得信， 行法得涅槃， 順行所應作， 精勤能聚財。 實語名遠聞， 廣施得親友， 汝可廣請問， 沙門婆羅門， 誰邊得實語？ 離我誰有法？ 九十六種道， 汝觀察諦問， 誰法有不害， 能具調順者？」
爾時，曠野復說偈言：
「何須更問彼？ 沙門婆羅門， 大精進顯示， 善分別說法。 我今念汝恩， 由汝示我故， 令我今得見， 無上大商主。 我從於今日， 隨所行來處， 城邑及聚落， 常當歸命佛， 顯示于正法。」
時曠野夜叉聞佛所說，歡喜踴躍，歸依三寶，並受禁戒為佛弟子。
（三二六）
一時，佛在王舍城迦蘭陀竹林。爾時，王園精舍有比丘尼，名曰毗𠼝(毗𠼝秦言雄也)。時彼國人一切共為俱蜜頭星會，七日七夜歡娛聚集，無有延請比丘尼者。時有夜叉，于彼毗𠼝比丘尼所生信敬心，知諸國人都無請者，于里巷中說斯偈言：
「王舍城諸人， 一切咸醉眠， 毗𠼝比丘尼， 寂然入善定， 行者實是雄， 成就於雄法。 而此
【現代漢語翻譯】 現代漢語譯本 『不放逸』能渡過生死之流，精進修行能脫離痛苦，智慧能使人清凈。
曠野夜叉又說偈語：
『如何才能獲得信仰？如何才能獲得財富？如何才能獲得名聲？如何才能獲得善友？』
這時，世尊又用偈語回答：
『證得阿羅漢果位能獲得信仰，奉行佛法能證得涅槃，順應修行之道而行，精勤努力能積聚財富。說實話能使名聲遠揚，廣行佈施能獲得親近的朋友。你可以廣泛地去請教沙門（出家修行者）和婆羅門（祭司），在誰那裡能聽到真理？除了我之外，誰擁有正法？九十六種外道，你要仔細觀察並如實提問，誰的教法是不傷害眾生的，能夠具備調伏和順從的品質？』
這時，曠野夜叉又說偈語：
『何必再去問那些沙門和婆羅門呢？您以大精進力顯示真理，善於分別解說佛法。我今天感念您的恩德，因為您的開示，使我今天得見無上的大導師。我從今天開始，無論走到哪裡，在城鎮或村落，都將歸命于佛，並宣揚正法。』
當時，曠野夜叉聽聞佛陀所說，歡喜踴躍，皈依三寶，並受持戒律，成為佛陀的弟子。
（三二六）
一時，佛陀在王舍城迦蘭陀竹林。當時，王園精舍有一位比丘尼，名叫毗𠼝（毗𠼝，意為雄）。當時，那個國家的人們都在一起舉行俱蜜頭星會，七天七夜歡娛聚集，沒有邀請比丘尼的。當時，有一位夜叉，對那位毗𠼝比丘尼生起了信敬之心，知道所有國人都沒有邀請她，就在里巷中說了這樣的偈語：
『王舍城的人們，都沉醉於睡眠之中，而毗𠼝比丘尼，卻寂靜地進入了禪定，修行者真是雄偉，成就了雄偉的修行。而這
【English Translation】 English version 'Non-negligence' crosses the stream of birth and death, diligence can liberate from suffering, and wisdom can purify.
The Yaksha of the wilderness spoke again in verse:
'How can one obtain faith? How can one obtain wealth? How can one obtain fame? How can one obtain good friends?'
At that time, the World Honored One replied in verse:
'Attaining Arhatship brings faith, practicing the Dharma leads to Nirvana, acting in accordance with the path of practice, diligence can accumulate wealth. Speaking truthfully makes one's name known far and wide, generous giving brings close friends. You can widely inquire of the Shramanas (ascetics) and Brahmins (priests), from whom can you hear the truth? Besides me, who possesses the true Dharma? The ninety-six heterodox paths, you should carefully observe and truthfully ask, whose teachings do not harm sentient beings, and possess the qualities of taming and obedience?'
At that time, the Yaksha of the wilderness spoke again in verse:
'Why ask those Shramanas and Brahmins again? You display the truth with great diligence, and skillfully explain the Dharma. Today I am grateful for your kindness, because of your teachings, I have seen the supreme great guide today. From today onwards, wherever I go, in towns or villages, I will take refuge in the Buddha and proclaim the true Dharma.'
At that time, the Yaksha of the wilderness, hearing what the Buddha said, rejoiced and took refuge in the Three Jewels, and received the precepts, becoming a disciple of the Buddha.
(326)
At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha. At that time, there was a Bhikkhuni (nun) named Bhikkhuni Bhadra (Bhadra means 'heroic' in Qin language) in the Royal Garden Monastery. At that time, the people of that country were all together celebrating the Kumid Head Star Festival, gathering for seven days and seven nights of revelry, without inviting the Bhikkhunis. At that time, a Yaksha, having developed faith and respect for that Bhikkhuni Bhadra, knowing that all the people of the country had not invited her, spoke this verse in the streets:
'The people of Rajagriha are all drunk in sleep, while Bhikkhuni Bhadra is quietly entering into Samadhi (meditative absorption), the practitioner is truly heroic, having achieved heroic practice. And this
比丘尼， 善能修諸根， 永離於塵垢， 寂滅到涅槃。 如斯大德人， 宜勤加供養。 汝等今云何， 都無請命者？」
時彼城中諸優婆塞聞是偈已，各持衣服及諸肴膳而來，施與彼比丘尼。於時夜叉見諸人等，各各供養，復說偈言：
「毗𠼝比丘尼， 斷除一切結， 優婆塞有智。 能施於彼食， 以施彼食故， 得大福增長。 毗𠼝比丘尼， 斷一切結使。 優婆塞有智， 能施毗𠼝衣， 以施彼衣故， 得大福增長。」
（三二七）
一時，佛在王舍城迦蘭陀竹林。時王園精舍有比丘尼，名曰白凈。爾時，國人一切共作俱蜜頭星會，七日七夜歡娛聚集，無有請彼比丘尼者。時有夜叉于白凈比丘尼所生信敬心，知諸國人都無請者，于里巷中說斯偈言：
「王舍城諸人， 一切皆醉眠， 不請比丘尼， 修于諸根者。 白凈白凈法， 比丘尼善定， 汝等今云何， 都無命請者？」
時彼城中諸人聞是偈已，各持衣食施比丘尼。於時夜叉見得衣食，復說偈言：
「白凈比丘尼， 斷除于愛結。 優婆塞有智， 能施於彼食， 以施彼食故， 獲于無量福。 白凈比丘尼， 斷除于慳貪。 優婆塞有智， 能施於彼衣， 以施彼衣故， 獲于無量福。
【現代漢語翻譯】 現代漢語譯本 『比丘尼（bhikkhuni，女性出家人），善於修習諸根（indriya，指眼、耳、鼻、舌、身、意六根），永遠遠離塵垢（rajas，指煩惱），寂滅到達涅槃（nirvana，指解脫）。像這樣的大德之人，應該勤加供養。你們現在怎麼都無人邀請呢？』
當時城中的優婆塞（upasaka，在家男居士）們聽到這偈頌后，各自拿著衣服和各種食物前來，佈施給那位比丘尼。這時，夜叉（yaksha，一種守護神）看到人們各自供養，又說偈頌道：
『毗𠼝（Vipassi，佛陀名號）比丘尼，斷除了一切結（samyojana，指束縛眾生的煩惱），優婆塞們有智慧，能夠佈施食物給她，因為佈施食物的緣故，得到大福增長。毗𠼝比丘尼，斷除了一切結使（klesha，指煩惱的根本）。優婆塞們有智慧，能夠佈施衣服給毗𠼝，因為佈施衣服的緣故，得到大福增長。』
（三二七）
一時，佛陀在王舍城（Rajagrha）的迦蘭陀竹林（Kalandaka Venuvana）。當時，王園精舍有一位比丘尼，名叫白凈。那時，全國人民一起舉行俱蜜頭星會，七天七夜歡娛聚集，沒有人邀請那位比丘尼。當時，有一位夜叉對白凈比丘尼生起信敬之心，知道全國人民都沒有邀請她，就在里巷中說了這偈頌：
『王舍城的人們，全都沉醉於睡眠，不邀請修習諸根的比丘尼。白凈（Sukla，比丘尼的名字）擁有白凈的法，比丘尼善於禪定，你們現在怎麼都無人命請呢？』
當時城中的人們聽到這偈頌后，各自拿著衣食佈施給比丘尼。這時，夜叉看到她得到衣食，又說偈頌道：
『白凈比丘尼，斷除了愛結（raga，指貪愛）。優婆塞們有智慧，能夠佈施食物給她，因為佈施食物的緣故，獲得無量福報。白凈比丘尼，斷除了慳貪（matsarya，指吝嗇）。優婆塞們有智慧，能夠佈施衣服給她，因為佈施衣服的緣故，獲得無量福報。』
【English Translation】 English version 'The bhikkhuni (female monastic), well-trained in the faculties (indriya, referring to the six senses: eyes, ears, nose, tongue, body, and mind), forever free from defilements (rajas, referring to afflictions), has reached the peace of nirvana (liberation). Such a great virtuous one should be diligently honored. Why is it that none of you invite her now?'
Then, the upasakas (male lay followers) in the city, upon hearing this verse, each brought clothes and various foods to offer to that bhikkhuni. At that time, a yaksha (a type of guardian spirit), seeing the people making offerings, spoke another verse:
'Vipassi (name of a Buddha) bhikkhuni, has cut off all fetters (samyojana, referring to the afflictions that bind beings), the upasakas are wise, able to offer her food, and by offering food, they gain great merit. Vipassi bhikkhuni, has cut off all defilements (klesha, referring to the root of afflictions). The upasakas are wise, able to offer Vipassi clothes, and by offering clothes, they gain great merit.'
(327)
At one time, the Buddha was in the Kalandaka Bamboo Grove in Rajagrha (Royal City). At that time, there was a bhikkhuni named Sukla (White) in the Royal Garden Monastery. Then, all the people of the country were celebrating the Kumidatu Star Festival, gathering for seven days and seven nights of revelry, and no one invited that bhikkhuni. At that time, a yaksha, having faith and respect for the bhikkhuni Sukla, knowing that none of the people of the country had invited her, spoke this verse in the streets:
'The people of Rajagrha, all are drunk in sleep, not inviting the bhikkhuni who cultivates the faculties. Sukla (name of the bhikkhuni), with her pure dharma, the bhikkhuni is well-established in meditation, why is it that none of you invite her now?'
Then, the people of the city, upon hearing this verse, each brought clothes and food to offer to the bhikkhuni. At that time, the yaksha, seeing that she had received clothes and food, spoke another verse:
'The bhikkhuni Sukla, has cut off the fetter of desire (raga, referring to attachment). The upasakas are wise, able to offer her food, and by offering food, they obtain immeasurable merit. The bhikkhuni Sukla, has cut off miserliness (matsarya, referring to stinginess). The upasakas are wise, able to offer her clothes, and by offering clothes, they obtain immeasurable merit.'
」
（三二八）
一時，佛在王舍城迦蘭陀竹林。時二夜叉：一名七岳，二名雪山。此二夜叉共為親友，而作誓言：「若汝宮中有妙寶出，當語於我；若我宮中有妙寶出，亦當語汝。」時雪山夜叉宮中，有千葉蓮花，大如車輪，紺琉璃莖，金剛為須。雪山夜叉睹斯事已，即便遣使語彼七岳言：「我宮中有是異物，汝可來觀。」
爾時，七岳夜叉聞是語已，即作心念：「如來世尊近在不遠，可使詣雪山夜叉所言，我當必詣彼，往看寶華。」作是念已，即復遣使言：「我此中有如來、至真、等正覺，在此現形，汝宮雖有如是寶華，為何所益？」
爾時，雪山夜叉聞其使語，侍從五百夜叉，往詣于彼七岳夜叉所止宮中。雪山夜叉向於七岳而說偈言：
「十五日夜月， 圓足極凈明， 聞命將徒眾， 今故來相造， 應當親近誰？ 誰是汝羅漢？」
七岳夜叉說偈答曰：
「如來世所尊， 王舍城最上， 說於四諦法， 斷除一切苦。 說苦從因生， 能生苦名習， 賢聖八正道， 趣向于寂滅。 彼是我羅漢， 汝當親近之。」
雪山夜叉復說偈言：
「普于群生類， 若有慈等心， 于愛不愛覺， 為得自在不？」
七岳夜叉復以偈答：
「心意極調柔， 于諸群萠類，
【現代漢語翻譯】 現代漢語譯本 一時，佛陀在王舍城迦蘭陀竹林。當時有兩位夜叉（Yaksha，一種守護神）：一位名叫七岳，另一位名叫雪山。這兩位夜叉是好朋友，他們曾立下誓言：『如果你的宮殿里出現珍寶，一定要告訴我；如果我的宮殿里出現珍寶，也一定要告訴你。』當時，雪山夜叉的宮殿里出現了一朵千葉蓮花，大如車輪，花莖是深藍色的琉璃，花須是金剛做的。雪山夜叉看到這種情況后，立即派使者告訴七岳說：『我的宮殿里出現了這樣的奇異之物，你可以來看看。』 當時，七岳夜叉聽到這話后，心中想：『如來世尊（Tathagata，佛陀的稱號）離這裡不遠，可以先派人去告訴雪山夜叉，說我一定會去他那裡看這寶花。』想到這裡，他立即派使者說：『我這裡有如來、至真、等正覺（Samyaksambuddha，完全覺悟者）在此顯現，你的宮殿即使有這樣的寶花，又有什麼用呢？』 當時，雪山夜叉聽到使者的話，帶著五百位夜叉侍從，前往七岳夜叉的宮殿。雪山夜叉對著七岳說偈語： 『十五的夜晚，月亮圓滿而極其明亮，我聽到你的訊息，帶著我的部眾，現在特地來拜訪你。你應該親近誰？誰是你的阿羅漢（Arhat，已證悟的聖者）？』 七岳夜叉用偈語回答說： 『如來是世間所尊重的，在王舍城是最偉大的，他宣說四諦法（Four Noble Truths，佛教的基本教義），斷除一切痛苦。他宣說痛苦從因緣而生，能生痛苦的原因叫做習（Samudaya，集諦），賢聖的八正道（Eightfold Path，佛教的修行方法）能引導人們走向寂滅（Nirvana，涅槃）。他就是我的阿羅漢，你應該親近他。』 雪山夜叉又說偈語： 『對於一切眾生，如果具有慈悲平等的心，對於愛與不愛的感覺，是否能得到自在呢？』 七岳夜叉又用偈語回答： 『心意極其調柔，對於一切眾生，
【English Translation】 English version At one time, the Buddha was in the Karanda Bamboo Grove in Rajagriha (Wangshecheng). At that time, there were two Yakshas (Yaksha, a type of guardian deity): one named Seven Peaks, and the other named Snow Mountain. These two Yakshas were close friends, and they had made a vow: 'If a precious treasure appears in your palace, you must tell me; if a precious treasure appears in my palace, I must also tell you.' At that time, in the palace of the Snow Mountain Yaksha, a thousand-petaled lotus flower appeared, as large as a chariot wheel, with a dark blue lapis lazuli stem and diamond stamens. Upon seeing this, the Snow Mountain Yaksha immediately sent a messenger to tell Seven Peaks, saying, 'Such a strange object has appeared in my palace; you can come and see it.' At that time, upon hearing these words, the Seven Peaks Yaksha thought, 'The Tathagata (Tathagata, an epithet of the Buddha), the World Honored One, is not far from here. I can first send someone to tell the Snow Mountain Yaksha that I will definitely go to see the precious flower.' Having thought this, he immediately sent a messenger, saying, 'Here, I have the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One (Samyaksambuddha, a fully enlightened being), appearing here. Even if your palace has such a precious flower, what is the benefit?' At that time, upon hearing the messenger's words, the Snow Mountain Yaksha, along with five hundred Yaksha attendants, went to the palace where the Seven Peaks Yaksha resided. The Snow Mountain Yaksha spoke a verse to Seven Peaks: 'On the fifteenth night, the moon is full and extremely bright. Having heard your message, I have come to visit you with my retinue. Who should one be close to? Who is your Arhat (Arhat, an enlightened saint)?' The Seven Peaks Yaksha replied in verse: 'The Tathagata is revered by the world, the greatest in Rajagriha. He speaks of the Four Noble Truths (Four Noble Truths, the basic teachings of Buddhism), cutting off all suffering. He speaks of suffering arising from causes, and the cause of suffering is called Samudaya (Samudaya, the origin of suffering). The Noble Eightfold Path (Eightfold Path, the Buddhist path of practice) leads to Nirvana (Nirvana, liberation). He is my Arhat; you should be close to him.' The Snow Mountain Yaksha spoke another verse: 'For all living beings, if one has a compassionate and equal mind, can one attain freedom from the feelings of love and dislike?' The Seven Peaks Yaksha replied in verse: 'The mind is extremely gentle, towards all living beings,'
了知一切法， 為世大導師， 于愛不愛覺， 心皆得自在。」
「若能真實語， 終不虛妄言， 慈愍眾生類， 除斷于殺生， 遠離於放逸， 于禪而不空。」
七岳夜叉復說偈言：
「終不虛妄語， 遠離於殺害， 常舍諸放逸， 佛無不定時。」
「若不著于欲， 心無諸擾亂， 為有法眼耶？ 盡于愚癡不？ 能捨諸煩惱， 得於解脫不？」
「超出欲淤泥， 心凈無擾亂， 法眼甚清徹， 得盡于愚癡， 永離眾結使， 獲得于解脫。」
「誰無別離惱？ 誰能不綺語？ 誰見物不貪？ 誰不生想見？」
「久斷愛別苦， 未曾無義言， 除舍貪慾心， 永無邪見想。」
「頗具于諸明， 戒行清凈不？ 為能盡諸漏， 不受後有耶？」
「明行悉具足， 持戒行清凈， 久斷諸結漏， 永不受後有。」
「如來三業中， 頗具眾善行， 汝今得遵行， 讚歎真實法。」
「如來身口意， 具足眾善行， 明達悉充備， 我贊真實法。」
「牟尼天世雄， 𨄔如伊梨延， 少食不著味。 仙聖處林禪， 我等可共往， 禮敬瞿曇尊。」
爾時，七岳夜叉共雪山等，將千夜叉同時俱往，既到
【現代漢語翻譯】 現代漢語譯本 『了知一切法（dharma，宇宙的真理），是世間偉大的導師，對於喜愛和不喜愛的事物，內心都能獲得自在。』 『如果能說真實的話，最終不會說虛妄的言語，慈悲憐憫眾生，斷除殺生，遠離放逸，在禪定中不落空。』 七岳夜叉（Yaksha，一種守護神）又說偈語： 『最終不說虛妄的話，遠離殺害，常常捨棄各種放逸，佛陀出現沒有不定的時間。』 『如果不執著于慾望，內心沒有各種擾亂，是否具有法眼（dharma-cakṣus，能洞察真理的智慧之眼）？是否能徹底消除愚癡？是否能捨棄各種煩惱，獲得解脫？』 『已經超越慾望的泥潭，內心清凈沒有擾亂，法眼非常清澈，能夠徹底消除愚癡，永遠脫離各種束縛，獲得解脫。』 『誰沒有別離的煩惱？誰能不說綺語（無意義的言語）？誰見到事物不貪婪？誰不產生妄想和見解？』 『很久以前就斷除了愛別離的痛苦，未曾說過無意義的話，除去了貪慾之心，永遠沒有邪見的妄想。』 『是否具備各種智慧，戒行是否清凈？是否能徹底消除各種煩惱，不再受後世的輪迴？』 『智慧和行為都完全具備，持戒修行清凈，很久以前就斷除了各種煩惱，永遠不再受後世的輪迴。』 『如來（Tathāgata，佛陀的稱號）的身、口、意三業中，是否具備各種善行，你現在能夠遵行，讚歎真實的佛法。』 『如來的身、口、意，都具備各種善行，智慧通達完備，我讚歎真實的佛法。』 『牟尼（Muni，聖者）是天世的雄杰，如同伊梨延（Iriyan，一種鳥）一樣，少食不貪戀味道。仙聖在林中禪修，我們可一同前往，禮敬瞿曇（Gautama，佛陀的姓）尊。』 當時，七岳夜叉和雪山等，帶領一千夜叉一同前往，到達之後
【English Translation】 English version 'Having understood all dharmas (universal truths), he is the great teacher of the world; his mind is free from both love and hate.' 'If one speaks truthfully, one will never utter falsehoods; with compassion for all beings, one will cease killing, abstain from negligence, and not be empty in meditation.' The Yaksha (a type of guardian spirit) of Seven Peaks spoke again in verse: 'Ultimately, one does not speak falsely, abstains from killing, always abandons all negligence, and the Buddha's appearance is not at an uncertain time.' 'If one is not attached to desires, and the mind is without disturbances, does one possess the dharma-cakṣus (the eye of wisdom that sees the truth)? Can one completely eliminate ignorance? Can one abandon all afflictions and attain liberation?' 'Having transcended the mire of desire, the mind is pure and without disturbances; the dharma-cakṣus is very clear, able to completely eliminate ignorance, forever free from all bonds, and attain liberation.' 'Who is without the sorrow of separation? Who can refrain from idle talk? Who does not covet when seeing things? Who does not generate illusions and views?' 'Long ago, the pain of separation from loved ones was severed; one has never spoken meaningless words, has removed the mind of greed, and forever has no illusions of wrong views.' 'Does one possess all wisdom, and is one's conduct pure? Can one completely eliminate all outflows and not be subject to future existence?' 'Wisdom and conduct are fully possessed, one's conduct is pure, long ago all outflows were severed, and one will never be subject to future existence.' 'In the Tathāgata's (the Buddha's title) three karmas of body, speech, and mind, are all good deeds possessed? You are now able to follow and praise the true Dharma.' 'The Tathāgata's body, speech, and mind all possess good deeds; wisdom is complete and thorough, I praise the true Dharma.' 'Muni (sage) is the hero of the heavenly world, like the Iriyan (a type of bird), eating little and not craving flavors. The sages meditate in the forest; we can go together to pay homage to the venerable Gautama (the Buddha's family name).' At that time, the Yaksha of Seven Peaks and Snow Mountain, along with a thousand Yakshas, went together, and upon arriving
佛所，各整衣服，合掌敬禮，而說偈言：
「婆伽婆世雄， 佛陀兩足尊， 諸天所不知， 具眼悉明瞭。」
爾時，雪山、七岳等說此偈已，在一面坐。雪山夜叉以偈問佛：
「云何苦出要？ 云何舍離苦？ 世尊為我說， 苦於何處盡？」
「五欲意第六， 於此處離欲， 解脫于諸苦， 斯是苦出要。 如斯解脫苦， 即于苦處滅。 汝今問於我， 為汝如是說。」
雪山夜叉復以偈問：
「云何池流回？ 何處無安立？ 苦樂於何處， 滅盡無有餘？」
「眼耳鼻舌身， 意根為第六， 此處池流回， 此無安立處。 名色不起轉， 此處得盡滅。」
「云何世間生？ 云何得和聚？ 幾為世間受？ 幾事為苦求？」
「世間從六生， 因六得和集， 從六生於受， 六事恒苦求。」
「云何修善法， 晝夜不懈怠？ 云何度駛流， 無有安足處， 亦無所攀緣， 處深不沉沒？」
「一切戒無犯， 智慧具禪定， 思惟眾過患， 具足於念力。 此能度難度， 遠離欲和合， 舍諸有結使， 盡于歡喜有。 如是人名為， 處深不沉沒。」
「誰度于駛流？ 孰能越大海？ 誰能捨于苦？ 云何得清凈？
【現代漢語翻譯】 現代漢語譯本 佛陀所在之處，他們各自整理好衣服，合掌恭敬行禮，並以偈頌說道： 『婆伽婆（Bhagavat，世尊）是世間的英雄，佛陀是兩足尊，諸天所不瞭解的，具足慧眼者都完全明瞭。』 當時，雪山、七岳等說完這偈頌后，在一旁坐下。雪山夜叉以偈頌問佛： 『如何才能脫離痛苦的束縛？如何才能捨棄痛苦？世尊請為我解說，痛苦在何處才能徹底止息？』 『五種感官慾望加上意念，這第六種，在此處舍離慾望，就能從一切痛苦中解脫，這就是脫離痛苦的要訣。如此解脫痛苦，即在痛苦之處滅盡。你現在問我，我為你如此解說。』 雪山夜叉再次以偈頌問道： 『什麼像池水一樣迴旋流動？什麼地方沒有安穩的立足之處？苦與樂在何處，才能滅盡而無餘？』 『眼、耳、鼻、舌、身，加上意根為第六，此處像池水一樣迴旋流動，此處沒有安穩的立足之處。當名色（nama-rupa，精神與物質）不再生起和流轉時，此處就能得到徹底的滅盡。』 『世間是如何產生的？如何才能聚集在一起？世間承受多少？多少事情是為追求痛苦？』 『世間從六處產生，因六處而聚集，從六處產生感受，六件事情總是帶來痛苦的追求。』 『如何修習善法，日夜不懈怠？如何才能度過湍急的河流，沒有安穩的立足之處，也沒有可以攀緣的地方，身處深淵而不沉沒？』 『一切戒律都不違犯，智慧具足禪定，思維眾多的過患，具足念力。這樣就能度過難以度過的河流，遠離慾望的結合，捨棄一切煩惱的束縛，滅盡對歡喜的執著。這樣的人被稱為，身處深淵而不沉沒。』 『誰能度過湍急的河流？誰能超越大海？誰能捨棄痛苦？如何才能得到清凈？』
【English Translation】 English version Where the Buddha was, they each adjusted their robes, joined their palms in reverence, and spoke in verses: 'Bhagavat (the Blessed One), the hero of the world, Buddha, the two-footed尊 (Venerable One), what the devas (gods) do not know, those with eyes of wisdom fully understand.' Then, Snow Mountain, Seven Peaks, and others, having spoken these verses, sat down on one side. The Snow Mountain Yaksha (a type of nature spirit) asked the Buddha in verses: 'How does one escape from suffering? How does one abandon suffering? World Honored One, please explain to me, where does suffering completely cease?' 'The five sensual desires and the sixth, the mind, by abandoning desire here, one is liberated from all suffering; this is the key to escaping suffering. Thus liberated from suffering, it is extinguished at the very place of suffering. You have asked me now, and I explain it to you thus.' The Snow Mountain Yaksha again asked in verses: 'What flows like a pond in a circle? Where is there no stable place to stand? Where do suffering and joy cease completely without remainder?' 'The eyes, ears, nose, tongue, body, and the mind as the sixth, here it flows like a pond in a circle, here there is no stable place to stand. When nama-rupa (name and form, mind and matter) no longer arise and revolve, here one attains complete extinction.' 'How does the world arise? How does it come together? How much does the world experience? How many things are sought for suffering?' 'The world arises from six sources, it gathers because of six, from six arises experience, and six things are always sought for suffering.' 'How does one cultivate good dharma (teachings), without laziness day and night? How does one cross the swift current, where there is no stable place to stand, nor anything to cling to, and be in the deep without sinking?' 'Without violating any precepts, with wisdom and meditation, contemplating the many faults, and possessing mindfulness. Thus one can cross the difficult to cross, be apart from the union of desires, abandon all the fetters of existence, and extinguish the attachment to joy. Such a person is called, being in the deep without sinking.' 'Who crosses the swift current? Who can cross the great ocean? Who can abandon suffering? How does one attain purity?'
」
「信能度駛流， 不放逸越海， 精進能捨苦， 智慧能使凈。 汝詣諸沙門， 及諸婆羅門， 各各種別問， 誰有知法者？ 誰能說實舍？ 離我誰能說？」
「我今聞佛說， 疑網皆已除， 何須種別問， 沙門婆羅門？ 世雄善顯示， 具實分別說， 七岳恩深重， 能使我得見。 無上大導師， 我今所至處， 城邑及聚落， 在在並處處， 日夜常歸依， 如來三佛陀， 法中之正法。」 一千諸夜叉， 心各懷踴躍， 皆合掌向佛， 咸求為弟子， 歸依佛世尊。
（三二九）
一時，佛在王舍城迦蘭陀竹林。爾時，尊者舍利弗、大目犍連在靈鷲山。時舍利弗新剃髮竟，晨朝早起，正身端坐，以衣覆頭。當於彼時，有二夜叉：一名為害，二名復害。爾時，復害見舍利弗，語為害言：「我於今者，欲以拳打剃頭沙門。」
為害答言：「而此比丘有大神德，汝勿為此，長夜受苦。」第二第三，亦如是諫。復害故欲以拳打舍利弗，以不用其所諫曉故，乃至以身躬自抱捉。
爾時，復害噁心熾盛，雖聞他諫，乃至抱捉，都不從順。即以拳打舍利弗頭，既打之已，復害夜叉語為害言：「今打比丘，便為燒煮於我，汝今應當救拔於我。」作是語時，地自開裂
【現代漢語翻譯】 現代漢語譯本 『信念能渡過激流，不放逸能超越大海，精進能捨棄痛苦，智慧能使人清凈。 你去拜訪那些沙門（出家修道者）和婆羅門（祭司），分別向他們詢問，誰是真正瞭解佛法的人？ 誰能說出真正的捨棄之道？誰能說出離我執的道理？』
『我現在聽聞佛陀的教誨，心中的疑惑都已消除，何必再去向其他沙門或婆羅門詢問呢？ 世尊您善於開示，詳盡而真實地分別解說，您的恩德如七座山嶽般深重，能使我得見真理。 您是無上的大導師，我今後所到之處，無論城鎮或村落，無論何時何地， 我都會日夜歸依如來（佛陀），歸依法中的正法。』 一千位夜叉（守護神），心中都充滿喜悅，都合掌向佛陀， 都請求成為佛陀的弟子，歸依佛世尊。
（三二九）
一時，佛陀在王舍城（古印度城市）的迦蘭陀竹林（竹林精舍）。當時，尊者舍利弗（佛陀十大弟子之一，以智慧著稱）、大目犍連（佛陀十大弟子之一，以神通著稱）在靈鷲山（山名）。當時，舍利弗剛剃完頭髮，清晨早起，端正身體坐著，用衣服蓋住頭。 那時，有兩位夜叉：一個名叫害，一個名叫復害。當時，復害看見舍利弗，對害說：『我現在想用拳頭打這個剃頭的沙門。』 害回答說：『這位比丘（出家男子）有大神力，你不要這樣做，會讓你長久受苦。』他第二次、第三次這樣勸告。 復害仍然想用拳頭打舍利弗，因為不聽勸告，甚至用身體抱住舍利弗。 當時，復害的惡念熾盛，雖然聽到勸告，甚至抱住舍利弗，都不聽從。他用拳頭打了舍利弗的頭，打完之後，復害夜叉對害說：『現在打了比丘，就像在燒煮我一樣，你現在應該救我。』當他說這話時，地面自己裂開了。
【English Translation】 English version 'Faith can cross the rushing stream, diligence can surpass the sea, effort can relinquish suffering, and wisdom can purify. Go to the ascetics (Shramanas) and the Brahmins (priests), and ask them individually, who truly understands the Dharma? Who can speak of true renunciation? Who can speak of detachment from self?'
'Now that I have heard the Buddha's teachings, all my doubts have been dispelled. Why should I ask other ascetics or Brahmins? World Honored One, you are skilled in revealing, explaining in detail and truthfully. Your kindness is as deep as seven mountains, enabling me to see the truth. You are the supreme guide. Wherever I go, whether in cities or villages, at any time and in any place, I will always take refuge in the Tathagata (Buddha), the Dharma, and the true Dharma within the Dharma.' A thousand Yakshas (guardian spirits), their hearts filled with joy, all joined their palms towards the Buddha, all requesting to become disciples of the Buddha, taking refuge in the World Honored One.
(329)
At one time, the Buddha was in the Kalanda Bamboo Grove (Venuvana) in Rajagriha (ancient Indian city). At that time, Venerable Sariputra (one of the Buddha's ten great disciples, known for his wisdom) and Mahamoggallana (one of the Buddha's ten great disciples, known for his supernatural powers) were on Vulture Peak (mountain name). At that time, Sariputra had just shaved his head, and early in the morning, he sat upright, covering his head with his robe. At that time, there were two Yakshas: one named Harm, and the other named Re-harm. At that time, Re-harm saw Sariputra and said to Harm, 'I want to punch this shaven-headed ascetic now.' Harm replied, 'This Bhikkhu (monk) has great spiritual power. You should not do this, or you will suffer for a long time.' He advised him in this way a second and third time. Re-harm still wanted to punch Sariputra, and because he did not listen to the advice, he even embraced Sariputra with his body. At that time, Re-harm's evil thoughts were intense. Although he heard the advice, and even embraced Sariputra, he did not obey. He punched Sariputra on the head. After punching him, the Yaksha Re-harm said to Harm, 'Now that I have hit the Bhikkhu, it is as if I am being burned. You should save me now.' As he said these words, the ground split open by itself.
，現身陷入無間地獄。
爾時，尊者大目揵連去舍利弗坐處不遠，坐一樹下，尋聞打于舍利弗聲，往詣尊者舍利弗所，而語之言：「不能堪忍受如是苦，將無驚怖，散壞身耶？」
舍利弗言：「我身忍受，都無苦痛，亦不散壞。」
尊者即讚歎言：「實有神德，假令復害以手打彼耆阇崛山，猶當碎壞，而舍利弗都無異相。」
斯二尊者作是語時，爾時，世尊晝在房坐，以凈天耳遙聞其言，即說偈言：
「正心如大山， 安住無動搖， 諸所可染著， 染不染著法， 遠離於愛樂。 所謂愛樂者， 即是塵欲法。 若來加惱觸， 不報惱觸者， 是名不惱觸。 若如是修心， 終不受于苦。」
因陀羅、釋迦、崛默白山、賓迦羅、富那婆修、曼遮尼羅、箭毛、受齋、曠野及雄、凈、七岳並雪山。害及於無害。是名第十四
別譯雜阿含經卷第十五
別譯雜阿含經卷第十六(丹本第十七卷初準)
（三三〇）
爾時，世尊在毗舍離獼猴陂岸大講堂中。時有四十波利蛇迦比丘皆阿練若，著糞掃衣，盡行乞食，悉在學地，未離欲法，咸至佛所，頂禮佛足，在一面坐。
爾時，世尊作是念：「此諸比丘皆阿練若，著糞掃衣，盡行乞食，悉是學人，未斷諸結，吾當為彼，如應說法，令諸比
【現代漢語翻譯】 現代漢語譯本：現身墮入無間地獄。
當時，尊者大目犍連在離舍利弗（Sariputra）尊者坐處不遠的地方，坐在一棵樹下，聽到有人擊打舍利弗的聲音，便前往尊者舍利弗處，對他說：『你不能忍受這樣的痛苦，難道不會感到驚恐，身體散壞嗎？』
舍利弗說：『我的身體能夠忍受，完全沒有痛苦，也不會散壞。』
尊者大目犍連隨即讚歎道：『你真是具有神力啊！即使有人用手擊打耆阇崛山（Grdhrakuta），山也會被擊碎，而舍利弗你卻毫無異樣。』
這兩位尊者在交談時，當時，世尊白天在房中靜坐，用清凈的天耳聽到他們的對話，便說了偈語：
『正心如大山，安住無動搖， 諸所可染著，染不染著法， 遠離於愛樂。所謂愛樂者， 即是塵欲法。若來加惱觸， 不報惱觸者，是名不惱觸。 若如是修心，終不受于苦。』
因陀羅（Indra）、釋迦（Sakya）、崛默白山（Kruma-bhadra）、賓迦羅（Pingala）、富那婆修（Punarvasu）、曼遮尼羅（Manchanila）、箭毛（Sarapatra）、受齋（Upavasatha）、曠野及雄（Aranya-vrsabha）、凈（Suddha）、七岳（Saptaparvata）並雪山（Himavat）。害及於無害。這是第十四。
《別譯雜阿含經》卷第十五
《別譯雜阿含經》卷第十六（丹本第十七卷初準）
（三三〇）
當時，世尊在毗舍離（Vaisali）獼猴陂岸的大講堂中。當時有四十位波利蛇迦（Parishajika）比丘，他們都是在阿練若（Aranya）修行，穿著糞掃衣，完全依靠乞食為生，都在學習階段，尚未斷除慾望，都來到佛陀處，頂禮佛足，在一旁坐下。
當時，世尊心想：『這些比丘都是在阿練若修行，穿著糞掃衣，完全依靠乞食為生，都是在學習的人，尚未斷除各種煩惱，我應當為他們，如理說法，使他們都能斷除各種煩惱。』
【English Translation】 English version: Presenting themselves, they fall into the Avici hell.
At that time, the Venerable Maha Maudgalyayana, not far from where the Venerable Sariputra was sitting, sat under a tree. He heard the sound of someone striking Sariputra, and went to the Venerable Sariputra, saying to him, 'You cannot endure such suffering, will you not be terrified and your body break down?'
Sariputra said, 'My body can endure it, there is no pain at all, nor will it break down.'
The Venerable Maha Maudgalyayana then praised him, saying, 'You truly have divine power! Even if someone were to strike Mount Grdhrakuta with their hand, it would be shattered, yet Sariputra, you show no difference.'
While these two Venerables were speaking, at that time, the World Honored One was sitting in his room during the day. With his pure heavenly ear, he heard their conversation and spoke a verse:
'A righteous mind is like a great mountain, Standing firm and unmoving, All that can be tainted, Tainted and untainted dharmas, Far from love and joy. What is called love and joy, Is the dharma of worldly desires. If afflictions come to touch, Not retaliating against the afflictions, Is called not being afflicted. If one cultivates the mind in this way, One will ultimately not suffer.'
Indra, Sakya, Kruma-bhadra, Pingala, Punarvasu, Manchanila, Sarapatra, Upavasatha, Aranya-vrsabha, Suddha, Saptaparvata, and Himavat. Harm and non-harm. This is the fourteenth.
Separate Translation of the Samyuktagama Sutra, Scroll 15
Separate Translation of the Samyuktagama Sutra, Scroll 16 (Based on the beginning of the 17th scroll of the Dan version)
(330)
At that time, the World Honored One was in the great lecture hall on the bank of the Monkey Pond in Vaisali. At that time, there were forty Parishajika Bhikkhus, all of whom were practicing in the Aranya, wearing rag robes, relying entirely on alms for sustenance, all in the learning stage, not yet free from desires. They all came to the Buddha, bowed at his feet, and sat to one side.
At that time, the World Honored One thought, 'These Bhikkhus are all practicing in the Aranya, wearing rag robes, relying entirely on alms for sustenance, all are learners, not yet free from all fetters. I should teach them the Dharma appropriately, so that they may all be free from all fetters.'
丘不起于坐，心得解悟，盡諸結漏。」
佛告之曰：「比丘當知，生死長遠，無有邊際，無有能知其根源者，一切眾生皆為無明之所覆蓋，愛結所使，纏系其頸，生死長途，流轉無窮，過去億苦無能知者，譬如恒河流入四海。我今問汝：汝處生死，所出血多？為恒河多？」
時諸比丘白佛言：「世尊！如我解佛所說義者，我處生死，身所出血，多彼恒河四大海水。」
佛告諸比丘：「善哉！善哉！汝從往世所受象身，為他截鼻、截耳，或時截足，鐵鉤[邱-丘+(卯/亞)]頭，及以斬項，所出之血，無量無邊。又受牛、馬、騾、驢、駱駝、豬、雞、犬、豕，種種禽獸，如受雞形，截其羽翼，及其項足，身所出血，是諸禽獸，各被割截，所出之血，不可計量。」復告諸比丘：「色為是常？是無常乎？」
諸比丘白佛言：「世尊！色是無常。」
佛復問言：「色若無常，為當是苦？為非苦乎？」
比丘對曰：「無常故苦。」
佛復告言：「若無常苦是敗壞法，於此法中，賢聖弟子計有我，及我所不？」
比丘對曰：「不也。世尊！」
佛復告曰：「受、想、行、識為是常耶？為無常乎？」
比丘對曰：「斯皆無常。」
佛復問言：「若是無常，為是苦耶？為非苦耶？」
佛又問言：「若無常
【現代漢語翻譯】 現代漢語譯本 『他』沒有從座位上起身，內心就已解脫開悟，斷盡了一切煩惱的束縛。 佛陀告訴他們說：『比丘們應當知道，生死輪迴漫長而遙遠，沒有邊際，沒有人能夠知道它的根源。一切眾生都被無明（avidyā，指對真理的無知）所覆蓋，被愛慾的束縛所驅使，像繩索一樣纏繞著他們的脖子。在生死的漫長旅途中，他們不斷地流轉，過去所受的苦難數以億計，沒有人能夠知道。這就像恒河的水流入四海一樣。我現在問你們：你們在生死輪迴中所流的血多，還是恒河的水多？』 當時，眾比丘對佛陀說：『世尊！依我理解佛陀所說的意義，我們在生死輪迴中所流的血，比恒河和四大海的水還要多。』 佛陀告訴眾比丘：『好啊！好啊！你們從前世所受的象身，被別人割斷鼻子、耳朵，有時被截斷腳，用鐵鉤刺穿頭部，以及被斬斷脖子，所流的血，無量無邊。又受牛、馬、騾、驢、駱駝、豬、雞、狗、豕等各種禽獸的身體，比如受雞的身體，被截斷翅膀，以及脖子和腳，身體所流的血，這些禽獸，各自被割截，所流的血，不可計量。』 佛陀又告訴眾比丘：『色（rūpa，指物質現象）是常住的嗎？還是無常的呢？』 眾比丘對佛陀說：『世尊！色是無常的。』 佛陀又問：『如果色是無常的，那麼它是苦的嗎？還是非苦的呢？』 比丘們回答說：『因為無常所以是苦的。』 佛陀又說：『如果無常是苦的，是敗壞的法，那麼對於這種法，賢聖弟子會認為有我（ātman，指永恒不變的自我）以及我所擁有的嗎？』 比丘們回答說：『不會的，世尊！』 佛陀又說：『受（vedanā，指感受）、想（saṃjñā，指認知）、行（saṃskāra，指意志）、識（vijñāna，指意識）是常住的嗎？還是無常的呢？』 比丘們回答說：『這些都是無常的。』 佛陀又問：『如果這些是無常的，那麼是苦的嗎？還是非苦的呢？』 佛陀又問：『如果無常』
【English Translation】 English version 'He' did not rise from his seat, and his mind was already liberated and enlightened, having exhausted all the bonds of defilements. The Buddha told them: 'Monks, you should know that the cycle of birth and death is long and far-reaching, without end, and no one can know its origin. All sentient beings are covered by ignorance (avidyā), driven by the bonds of desire, which entangle their necks like ropes. In the long journey of birth and death, they continuously transmigrate, and the suffering they have endured in the past is countless, and no one can know it. It is like the water of the Ganges flowing into the four seas. Now I ask you: Is the blood you have shed in the cycle of birth and death more, or is the water of the Ganges more?' At that time, the monks said to the Buddha: 'World Honored One! According to my understanding of the meaning of what the Buddha has said, the blood we have shed in the cycle of birth and death is more than the water of the Ganges and the four great oceans.' The Buddha told the monks: 'Good! Good! In your past lives, you have taken the form of elephants, and had your noses and ears cut off by others, and sometimes your feet were cut off, your heads were pierced with iron hooks, and your necks were severed. The blood that flowed was immeasurable and boundless. You have also taken the forms of cows, horses, mules, donkeys, camels, pigs, chickens, dogs, and swine, and various other birds and beasts. For example, when you took the form of a chicken, your wings were cut off, as well as your necks and feet. The blood that flowed from your bodies, these birds and beasts, each being cut and severed, the blood that flowed was immeasurable.' The Buddha further told the monks: 'Is form (rūpa) permanent, or is it impermanent?' The monks said to the Buddha: 'World Honored One! Form is impermanent.' The Buddha asked again: 'If form is impermanent, then is it suffering, or is it not suffering?' The monks replied: 'Because it is impermanent, it is suffering.' The Buddha further said: 'If impermanence is suffering, and is a decaying phenomenon, then in this phenomenon, would a noble disciple consider that there is a self (ātman) and that which belongs to the self?' The monks replied: 'No, World Honored One!' The Buddha further said: 'Are feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) permanent, or are they impermanent?' The monks replied: 'These are all impermanent.' The Buddha asked again: 'If these are impermanent, then are they suffering, or are they not suffering?' The Buddha asked again: 'If impermanent'
苦是敗壞法，賢聖弟子寧計是中我、我所不？」
佛告比丘：「善哉！善哉！色是無常，無常故即無我，若無有我，則無我所，如是知實正慧觀察，受、想、行、識亦復如是。是故比丘，若有是色，乃至少時，過去、未來、現在，若內、若外，若近、若遠，此盡無我，及以我所，如是稱實正見所見。若受、想，若行、若識，若多、若少，若內、若外，若近、若遠，過去、未來、現在，都無有我，亦無我所，如實知見。賢聖弟子見是事已，即名多聞。於色厭惡，受、想、行、識亦生厭惡，以厭惡故得離欲，得離欲故，則解脫。得解脫故，則解脫知見。若得解脫知見，即知我生已盡，梵行已立，所作已辦，更不受有。」
佛說是時，四十波利蛇迦比丘不受後有，心得解脫。
（三三一）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「汝等當知，生死長遠，無有邊際，無有能知其根源者。一切眾生皆為無明之所覆蓋，愛結纏縛，流轉生死，無有窮已，過去億苦無能知者，譬如恒河流注四海。」復告比丘：「生死長遠，于昔過去受形已來，憂悲哭泣，所出目淚為多？為恒河多？」
時諸比丘白佛言：「世尊！如我解佛所說義者，生死長遠，目所出淚，逾彼恒河，亦多四海。」
佛告比丘：「善哉
【現代漢語翻譯】 現代漢語譯本：'苦是會敗壞的法，賢聖的弟子難道會認為其中有我或者我所嗎？' 佛陀告訴比丘們：'說得好！說得好！色是無常的，因為無常所以無我，如果沒有我，就沒有我所。像這樣以真實的智慧觀察，受、想、行、識也是如此。因此，比丘們，如果有色，哪怕是極少的時間，無論是過去、未來、現在，無論是內在、外在，無論是近處、遠處，這些都無我，以及我所，像這樣以真實的見解來看待。如果受、想、行、識，無論是多、少，無論是內在、外在，無論是近處、遠處，過去、未來、現在，都沒有我，也沒有我所，如實地知見。賢聖的弟子見到這些事後，就稱為多聞。對於色感到厭惡，對於受、想、行、識也產生厭惡，因為厭惡而得以離欲，因為離欲而解脫。因為解脫而有解脫的知見。如果得到解脫的知見，就知道我生已盡，梵行已立，所作已辦，不再受後有。' 佛陀說這些話的時候，四十位波利蛇迦（Parishajika，一種修行者）比丘不再受後有，內心得到解脫。
一時，佛陀在舍衛國（Shravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，佛陀告訴眾比丘：'你們應當知道，生死是漫長而沒有邊際的，沒有人能夠知道它的根源。一切眾生都被無明（Avidya，無知）所覆蓋，被愛結（Tanha，渴愛）纏縛，在生死中流轉，沒有窮盡。過去所受的億萬苦難沒有人能夠知道，就像恒河（Ganga）的水流向四海一樣。'又告訴比丘們：'生死漫長，從過去受形以來，憂愁悲傷哭泣，所流出的眼淚是多呢？還是恒河的水多呢？' 當時，眾比丘對佛陀說：'世尊！依我理解佛陀所說的意義，生死漫長，眼睛所流出的眼淚，超過恒河，也超過四海。' 佛陀告訴比丘們：'說得好！'
【English Translation】 English version: 'Is suffering a decaying phenomenon, and would a noble disciple consider that there is a self or something belonging to self within it?' The Buddha told the monks, 'Well said! Well said! Form is impermanent, and because it is impermanent, it is without self. If there is no self, then there is nothing belonging to self. Observing with true wisdom in this way, feeling, perception, mental formations, and consciousness are also the same. Therefore, monks, if there is form, even for a very short time, whether past, future, or present, whether internal or external, whether near or far, all of this is without self and without anything belonging to self. This is how to see with true and correct view. If feeling, perception, mental formations, or consciousness, whether much or little, whether internal or external, whether near or far, past, future, or present, there is no self, nor anything belonging to self, as it is truly known and seen. A noble disciple, having seen these things, is called learned. They become disgusted with form, and also become disgusted with feeling, perception, mental formations, and consciousness. Because of this disgust, they attain detachment. Because of detachment, they are liberated. Because of liberation, they have the knowledge of liberation. If they attain the knowledge of liberation, they know that birth is exhausted, the holy life is established, what had to be done is done, and there is no more future existence.' When the Buddha spoke these words, forty monks of Parishajika (a type of ascetic) were liberated from future existence, and their minds were liberated.
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Buddha told the monks, 'You should know that birth and death are long and without end, and no one can know their origin. All beings are covered by ignorance (Avidya), bound by the knot of craving (Tanha), and wander in birth and death without end. No one can know the billions of sufferings they have endured in the past, just as the Ganges (Ganga) River flows into the four seas.' He further told the monks, 'Birth and death are long. Since you have taken form in the past, have the tears you have shed from sorrow and weeping been more, or has the water of the Ganges been more?' At that time, the monks said to the Buddha, 'World Honored One! As I understand the meaning of what the Buddha has said, birth and death are long, and the tears shed from the eyes exceed the Ganges, and even the four seas.' The Buddha told the monks, 'Well said!'
！善哉！所集目淚，實多四海。誠如汝言，過去來世，父母棄背，伯叔、兄弟、姊妹、兒子、宗親、眷屬，悉皆死喪，及失錢財、象、馬、牛、羊，或受鞭杖，或被傷刖，侵毀形體，乃至系閉，如斯眾苦，悲惱流淚，不可稱計。譬如瀑流，漂眾草木，聚沫塞路。愛之聚沫，遮賢聖道，血渧受身，數受地獄、餓鬼、畜生，及余惡趣。」
佛問比丘：「色為是常？是無常乎？」
比丘對曰：「色是無常。」
佛復問言：「色若無常，為當是苦？為非苦耶？」
佛告比丘：「若無常苦是敗壞法，於斯法中，賢聖弟子寧計有我，及我所不？」
比丘對曰：「不也。世尊！」佛又問言：「受、想、行、識為是常耶？是無常乎？」
佛又問言：「若是無常，為是苦耶？為非苦乎？」
比丘對曰：「無常故苦。」又問：「若無常苦是敗壞法，賢聖弟子寧計是中我、我所不？」
佛告比丘：「善哉！善哉！色是無常，無常故苦，苦即無我。若無有我，則無我所，如是知實正慧觀察，受、想、行、識，亦復如是。是故比丘，若有是色，乃至少許，過去、未來、現在，若內、若外，若近、若遠，此盡無我，及以我所，如是稱實正見所見。若受、想、行、識，若多、若少，若內、若外，若遠、若近，過去、未來、現在
【現代漢語翻譯】 現代漢語譯本：'太好了！你所積聚的眼淚，確實比四大海的水還多。正如你所說，過去和未來世，父母遺棄背離，伯父、叔父、兄弟、姐妹、兒子、宗親、眷屬，全都死亡喪失，以及失去錢財、大象、馬、牛、羊，或者遭受鞭打棍杖，或者被傷害殘廢，侵損毀壞身體，乃至被囚禁，像這樣的種種痛苦，悲傷惱怒流下的眼淚，不可計數。譬如瀑布奔流，沖漂各種草木，泡沫堆積堵塞道路。愛慾的泡沫，遮蔽了賢聖之道，血滴沾染身體，多次墮入地獄、餓鬼、畜生，以及其他惡道。' 佛陀問比丘：'色（物質現象）是常住不變的嗎？還是無常變化的呢？' 比丘回答說：'色是無常的。' 佛陀又問：'如果色是無常的，那麼它是苦的嗎？還是非苦的呢？' 佛陀告訴比丘：'如果無常是苦的，是敗壞之法，那麼在這種法中，賢聖弟子會認為有我，以及我所擁有的嗎？' 比丘回答說：'不會的，世尊！' 佛陀又問：'受（感受）、想（思維）、行（意志）、識（意識）是常住不變的嗎？還是無常變化的呢？' 佛陀又問：'如果它們是無常的，那麼它們是苦的嗎？還是非苦的呢？' 比丘回答說：'因為無常所以是苦的。' 佛陀又問：'如果無常是苦的，是敗壞之法，那麼賢聖弟子會認為其中有我，以及我所擁有的嗎？' 佛陀告訴比丘：'太好了！太好了！色是無常的，因為無常所以是苦的，苦即是無我。如果沒有我，就沒有我所擁有的，像這樣以真實的智慧觀察，受、想、行、識也是如此。所以比丘，如果有色，哪怕是極少許，無論是過去、未來、現在，無論是內在的、外在的，無論是近的、遠的，這些都無我，以及我所擁有的，像這樣以真實的智慧觀察所見。受、想、行、識，無論是多、是少，無論是內在的、外在的，無論是遠的、近的，過去、未來、現在，也都是如此。'
【English Translation】 English version: 'Excellent! The tears you have accumulated are indeed more than the waters of the four great oceans. As you have said, in past and future lives, parents abandon and turn away, uncles, brothers, sisters, sons, relatives, and family members all die and are lost, as well as the loss of money, elephants, horses, cattle, and sheep, or suffering from beatings and whippings, or being injured and maimed, damaging and destroying the body, even being imprisoned. Such sufferings, sorrows, and anguishes cause tears to flow, which are beyond measure. It is like a waterfall rushing down, carrying away all kinds of plants and trees, with foam piling up and blocking the road. The foam of desire obscures the path of the wise and noble, drops of blood stain the body, and one repeatedly falls into hell, the realm of hungry ghosts, the animal realm, and other evil realms.' The Buddha asked the monks: 'Is form (material phenomena) permanent or impermanent?' The monks replied: 'Form is impermanent.' The Buddha further asked: 'If form is impermanent, is it suffering or not suffering?' The Buddha told the monks: 'If impermanence is suffering, and is a decaying phenomenon, then in this phenomenon, would a noble disciple consider there to be a self, or something belonging to a self?' The monks replied: 'No, Venerable One!' The Buddha then asked: 'Are feeling (sensation), perception (thought), mental formations (volition), and consciousness permanent or impermanent?' The Buddha further asked: 'If they are impermanent, are they suffering or not suffering?' The monks replied: 'Because they are impermanent, they are suffering.' The Buddha further asked: 'If impermanence is suffering, and is a decaying phenomenon, then would a noble disciple consider there to be a self, or something belonging to a self?' The Buddha told the monks: 'Excellent! Excellent! Form is impermanent, and because it is impermanent, it is suffering, and suffering is non-self. If there is no self, then there is nothing belonging to a self. Observing with true wisdom in this way, feeling, perception, mental formations, and consciousness are also the same. Therefore, monks, if there is form, even a little bit, whether past, future, or present, whether internal or external, whether near or far, all of this is non-self, and nothing belongs to a self. This is what is seen by true wisdom. Feeling, perception, mental formations, and consciousness, whether much or little, whether internal or external, whether far or near, past, future, or present, are also the same.'
，都無有我，亦無我所，如實知見，賢聖弟子見是事已，即名多聞，於色解脫，受、想、行、識，亦得解脫，憂悲苦惱一切解脫。」
（三三二）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘言：「生死長遠，無有邊際，無有能知其根源者。一切眾生皆為無明之所覆蓋，愛結纏縛，流轉生死，無有窮已，過去億苦無能知者。」復告比丘：「譬如恒河流注四海，于昔過去生死曠遠，飲于母乳比恒河水，何者為多？」
比丘白佛：「如我解佛所說義者，過去久遠所飲母乳，多彼恒河，及四海水。」
「受形已來，無量無邊，或受象、馬、駝、驢、牛、羊、鹿等，種種畜獸，所飲母乳，不可稱計。譬如瀑流，漂諸草木，合成聚集，妨塞途路。愛之聚沫，亦復如是，能遮聖道。」余如上說。
（三三三）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「生死長遠，無有邊際，無有能知其根源者。一切眾生皆為無明之所覆蓋，愛所纏縛，流轉生死，無有窮已，過去億苦無能知者。假設有人，斬截天下大地草木，悉以為籌，盡此諸籌，欲數過去無量世來所生之母，亦不能盡其邊際。假設斬于大地草木，悉皆以為四指之籌，欲算過去所生之父，終不能得知其邊際。」復告比丘：「生死長遠，邊不
【現代漢語翻譯】 現代漢語譯本 『都無有我，也沒有我所擁有的，如實地知曉並看見這些，賢聖的弟子見到這些事後，就被稱為多聞，對於色（物質）解脫，對於受（感受）、想（思維）、行（意志）、識（意識）也得到解脫，憂愁、悲傷、痛苦、煩惱都完全解脫。』
（三三二）
一時，佛陀在舍衛國祇樹給孤獨園。當時，佛陀告訴眾比丘：『生死輪迴漫長遙遠，沒有邊際，沒有人能夠知道它的根源。一切眾生都被無明（ignorance）所覆蓋，被愛慾的束縛所纏繞，在生死中流轉，沒有窮盡，過去所受的億萬苦難沒有人能夠知曉。』佛陀又告訴比丘：『譬如恒河的水流注入四海，在過去漫長的生死輪迴中，所飲的母乳比恒河的水，哪一個更多呢？』
比丘回答佛陀：『依我理解佛陀所說的意義，過去久遠所飲的母乳，比恒河以及四海的水還要多。』
『自從受生以來，無量無邊，或者受生為象、馬、駱駝、驢、牛、羊、鹿等各種畜生，所飲的母乳，不可計數。譬如瀑布的水流，沖刷著草木，匯聚在一起，阻礙了道路。愛慾的泡沫也是如此，能夠遮蔽通往聖道的道路。』其餘的如上面所說。
（三三三）
一時，佛陀在舍衛國祇樹給孤獨園。當時，佛陀告訴眾比丘：『生死輪迴漫長遙遠，沒有邊際，沒有人能夠知道它的根源。一切眾生都被無明所覆蓋，被愛慾所纏縛，在生死中流轉，沒有窮盡，過去所受的億萬苦難沒有人能夠知曉。假設有人，砍斷天下所有的大地草木，全部用來作為籌碼，用盡這些籌碼，想要數清過去無量世以來所生的母親，也不能窮盡它的邊際。假設砍斷大地草木，全部用來作為四指長的籌碼，想要計算過去所生的父親，最終也不能得知它的邊際。』佛陀又告訴比丘：『生死輪迴漫長遙遠，沒有邊際，
【English Translation】 English version 'There is no self, nor anything belonging to self. Knowing and seeing this as it truly is, a noble disciple, having seen this, is called learned. He is liberated from form (rupa), and also liberated from feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). He is completely liberated from sorrow, grief, suffering, and distress.'
(332)
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. Then, the Buddha said to the monks: 'The cycle of birth and death is long and endless, and no one can know its origin. All beings are covered by ignorance (avidya), bound by the knot of craving (tanha), and wander in the cycle of birth and death without end. No one can know the countless sufferings of the past.' The Buddha further said to the monks: 'Just as the Ganges River flows into the four seas, in the vast expanse of past lives, which is more, the milk you have drunk from your mothers or the water of the Ganges?'
The monks replied to the Buddha: 'As I understand the meaning of what the Buddha has said, the milk we have drunk in the distant past is more than the Ganges and the four seas.'
'Since taking form, countless and boundless, having been born as elephants, horses, camels, donkeys, cows, sheep, deer, and various other animals, the milk you have drunk is immeasurable. Just as a waterfall washes away grass and trees, gathering them together and blocking the path, so too is the foam of craving, which can obstruct the path to enlightenment.' The rest is as described above.
(333)
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. Then, the Buddha said to the monks: 'The cycle of birth and death is long and endless, and no one can know its origin. All beings are covered by ignorance, bound by craving, and wander in the cycle of birth and death without end. No one can know the countless sufferings of the past. Suppose someone were to cut down all the grass and trees on earth and use them as counters. Even if they used all these counters, they could not count the number of mothers they have had in countless past lives. Suppose they cut down all the grass and trees on earth and used them as four-finger-long counters, they could not count the number of fathers they have had in the past.' The Buddha further said to the monks: 'The cycle of birth and death is long and endless, without end,
可得。」余如上說。「汝諸比丘，當作是學，斷于生死，斷于諸有，更不受有。」
（三三四）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「生死長遠，無有邊際，無有能知其根源者。一切眾生皆為無明之所覆蓋，愛所纏縛，流轉生死，無有窮已；過去億劫恒受眾苦，一切無有能得知者。」復告比丘：「假設有人，丸大地土，猶如豆粒，以此豆粒欲數過去所受生母，盡此地土，亦不能得盡其邊際。」余如上說。「是故汝等，應作是學，學斷後有，勤求方便，斷於後有。」
（三三五）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「生死長遠，無有邊際，無有能知其根源者。一切眾生皆為無明之所覆蓋，愛所纏縛，流轉生死，無有窮已，過去億數所受眾苦，一切無有能得知者。」
佛告比丘：「汝觀世間喜樂之眾，受上樂者，汝等決定應作是念：『我從過去以來，受如此樂，數受斯樂，亦皆敗失，如是生死長遠。』」余如上說。「汝等今者，當作是學，勤修方便，斷於後有。」
（三三六）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「生死長遠。」余如上說。「若見眾生受極苦毒，憂愁懊惱，當作是念：『我從昔來無量劫中，亦受如是無量苦惱，生死長
【現代漢語翻譯】 現代漢語譯本：『可以得到。』其餘的如上面所說。『你們這些比丘，應當這樣學習，斷絕生死，斷絕各種存在，不再承受存在。』 現代漢語譯本：一時，佛陀在舍衛國祇樹給孤獨園。當時，佛陀告訴眾比丘：『生死漫長遙遠，沒有邊際，沒有人能夠知道它的根源。一切眾生都被無明（avidyā，指對真理的無知）所覆蓋，被愛慾所纏縛，在生死中流轉，沒有窮盡；過去無數劫以來一直承受各種痛苦，沒有人能夠知道這些。』佛陀又告訴比丘：『假設有人，把大地上的土捏成豆粒大小，用這些豆粒來數過去所受的母親的次數，即使把這些土都用完，也不能數盡其邊際。』其餘的如上面所說。『因此你們應當這樣學習，學習斷絕後有（punarbhava，指來世的生命），勤奮尋求方法，斷絕後有。』 現代漢語譯本：一時，佛陀在舍衛國祇樹給孤獨園。當時，佛陀告訴眾比丘：『生死漫長遙遠，沒有邊際，沒有人能夠知道它的根源。一切眾生都被無明（avidyā）所覆蓋，被愛慾所纏縛，在生死中流轉，沒有窮盡，過去無數劫以來所承受的各種痛苦，沒有人能夠知道這些。』 現代漢語譯本：佛陀告訴比丘：『你們觀察世間享受快樂的眾生，那些享受最高快樂的人，你們一定要這樣想：『我從過去以來，也曾享受過這樣的快樂，多次享受過這樣的快樂，但也都敗壞消失了，可見生死是如此漫長。』其餘的如上面所說。『你們現在應當這樣學習，勤奮修習方法，斷絕後有。』 現代漢語譯本：一時，佛陀在舍衛國祇樹給孤獨園。當時，佛陀告訴眾比丘：『生死漫長遙遠。』其餘的如上面所說。『如果看到眾生承受極度的痛苦，憂愁懊惱，應當這樣想：『我從過去無量劫以來，也曾承受過這樣無量的痛苦煩惱，生死漫長遙遠。』其餘的如上面所說。『你們現在應當這樣學習，勤奮修習方法，斷絕後有。』
【English Translation】 English version: 'It can be obtained.' The rest is as said above. 'You monks, should learn in this way, severing birth and death, severing all existences, and no longer receiving existence.' English version: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, the Buddha told the monks: 'Birth and death are long and far-reaching, without boundaries, and no one can know its origin. All sentient beings are covered by ignorance (avidyā), bound by craving, flowing in birth and death, without end; in the past countless eons, they have constantly endured all kinds of suffering, and no one can know this.' The Buddha further told the monks: 'Suppose someone were to make the earth into pellets the size of beans, and use these pellets to count the number of mothers they have had in the past, even if all the earth were used up, they could not reach the end of it.' The rest is as said above. 'Therefore, you should learn in this way, learning to sever future existence (punarbhava), diligently seeking methods to sever future existence.' English version: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, the Buddha told the monks: 'Birth and death are long and far-reaching, without boundaries, and no one can know its origin. All sentient beings are covered by ignorance (avidyā), bound by craving, flowing in birth and death, without end; in the past countless eons, they have endured all kinds of suffering, and no one can know this.' English version: The Buddha told the monks: 'When you observe the beings in the world enjoying happiness, those who enjoy the highest happiness, you must think like this: 『I have enjoyed such happiness in the past, I have enjoyed such happiness many times, but they have all decayed and disappeared, thus birth and death are so long.』 The rest is as said above. 'You should now learn in this way, diligently cultivating methods to sever future existence.' English version: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, the Buddha told the monks: 'Birth and death are long and far-reaching.' The rest is as said above. 'If you see beings enduring extreme suffering, sorrow, and distress, you should think like this: 『I have also endured such immeasurable suffering and distress in countless eons in the past, and birth and death are long and far-reaching.』 The rest is as said above. 'You should now learn in this way, diligently cultivating methods to sever future existence.'
遠。』」余如上說。「汝等比丘，當作是學，應勤方便，斷於後有，莫作起有因緣。」
（三三七）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「生死長遠。」余如上說。「汝等比丘，若見有人，心生驚怖，身毛為豎，當知前身曾作怨害，是故生死長遠。」余如上說。「汝等比丘，應作是學，當勤方便，斷於後有。」
（三三八）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「生死長遠。」余如上說。「若見眾生自然愛樂，起于欲心，心極親愛，汝等當知，先身之時，必為父母、兄弟、妻子，或作和上、阿阇梨、師長所尊，是故當知，生死長遠。」余如上說。「汝等比丘，應作是學，勤修方便，斷於後有，莫作生有因緣。」
（三三九）
一時，佛在舍衛國祇樹給孤獨園。時有一婆羅門，往詣佛所，問訊世尊，在一面坐。白佛言：「世尊！未來當有幾佛出世？」
佛答之言：「未來當有恒河沙諸佛出現於世。」
時婆羅門聞佛所說，作是念：「我當於未來佛所修梵行，回還不遠。」復作是念：「我竟不問過去之世幾佛出世？」作是念已，還至佛所，白佛言：「世尊！過去之世幾佛出世？」
佛答之曰：「過去有無量恒河沙諸佛已出於世。」
時婆羅門復作是
【現代漢語翻譯】 現代漢語譯本：『遠。』其餘如上所述。『你們這些比丘，應當這樣學習，應當勤奮努力，斷除後有的產生，不要製造導致產生後有的因緣。』 現代漢語譯本：（三三七）一時，佛陀在舍衛國祇樹給孤獨園。當時，佛陀告訴眾比丘：『生死是漫長而遙遠的。』其餘如上所述。『你們這些比丘，如果看到有人，心中產生驚恐，汗毛豎立，應當知道他前世曾經作過怨恨傷害的事情，所以生死是漫長而遙遠的。』其餘如上所述。『你們這些比丘，應當這樣學習，應當勤奮努力，斷除後有的產生。』 現代漢語譯本：（三三八）一時，佛陀在舍衛國祇樹給孤獨園。當時，佛陀告訴眾比丘：『生死是漫長而遙遠的。』其餘如上所述。『如果看到眾生自然而然地喜愛，產生慾望之心，心中極其親愛，你們應當知道，他前世的時候，必定是父母、兄弟、妻子，或者是和上（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）、師長所尊敬的人，所以應當知道，生死是漫長而遙遠的。』其餘如上所述。『你們這些比丘，應當這樣學習，勤奮修習方便法門，斷除後有的產生，不要製造導致產生後有的因緣。』 現代漢語譯本：（三三九）一時，佛陀在舍衛國祇樹給孤獨園。當時，有一位婆羅門，前往佛陀所在之處，問候世尊，在一旁坐下。他向佛陀說道：『世尊！未來將會有多少佛陀出世？』 現代漢語譯本：佛陀回答說：『未來將會有像恒河沙一樣多的諸佛出現在世間。』 現代漢語譯本：當時，婆羅門聽了佛陀所說，心中想：『我應當在未來的佛陀那裡修習梵行，這樣輪迴就不會太遠。』他又想：『我竟然沒有問過去世有多少佛陀出世？』這樣想過後，他又回到佛陀那裡，向佛陀說道：『世尊！過去世有多少佛陀出世？』 現代漢語譯本：佛陀回答說：『過去已經有無量像恒河沙一樣多的諸佛出世。』 現代漢語譯本：當時，婆羅門又這樣想
【English Translation】 English version: 'Far.' The rest is as above. 'You monks, should learn in this way, you should diligently strive to cut off the arising of future existence, do not create the causes and conditions for the arising of future existence.' English version: (337) At one time, the Buddha was in Jeta Grove, Anathapindika's Park in Sravasti. At that time, the Buddha told the monks: 'Birth and death are long and far-reaching.' The rest is as above. 'You monks, if you see someone, whose heart is filled with fear, and whose body hair stands on end, you should know that in their previous life they had committed acts of resentment and harm, therefore birth and death are long and far-reaching.' The rest is as above. 'You monks, should learn in this way, you should diligently strive to cut off the arising of future existence.' English version: (338) At one time, the Buddha was in Jeta Grove, Anathapindika's Park in Sravasti. At that time, the Buddha told the monks: 'Birth and death are long and far-reaching.' The rest is as above. 'If you see a sentient being naturally loving, giving rise to desires, and feeling extremely affectionate, you should know that in their previous life, they were certainly parents, siblings, spouse, or a person respected by the Upadhyaya (preceptor), Acarya (teacher), or teacher, therefore you should know that birth and death are long and far-reaching.' The rest is as above. 'You monks, should learn in this way, diligently cultivate skillful means, cut off the arising of future existence, do not create the causes and conditions for the arising of future existence.' English version: (339) At one time, the Buddha was in Jeta Grove, Anathapindika's Park in Sravasti. At that time, there was a Brahmin who went to where the Buddha was, greeted the World Honored One, and sat down to one side. He said to the Buddha: 'World Honored One! How many Buddhas will appear in the future?' English version: The Buddha replied: 'In the future, there will be as many Buddhas appearing in the world as there are sands in the Ganges River.' English version: At that time, the Brahmin, upon hearing what the Buddha said, thought: 'I should cultivate pure conduct under the future Buddhas, so that the cycle of rebirth will not be too far away.' He then thought: 'I did not ask how many Buddhas appeared in the past?' After thinking this, he returned to where the Buddha was and said to the Buddha: 'World Honored One! How many Buddhas appeared in the past?' English version: The Buddha replied: 'In the past, there have been countless Buddhas, as many as the sands of the Ganges River, who have already appeared in the world.' English version: At that time, the Brahmin thought again
念：「過去、未來諸佛出世，我不值遇，今得值佛，云何空過？我當於佛法中出家學道。」即起合掌白佛言：「世尊！唯愿慈愍，聽我出家，于佛法中，修行梵行。」佛即聽許，尋得出家。既出家已，獨處閑靜，精勤修習，斷于生死，得阿羅漢。
（三四〇）
一時佛住王舍城毗富羅山足。佛告諸比丘：「若有一人，於一劫中，流轉受生，收其白骨，若不毀壞，積以為聚，如毗富羅山。賢聖弟子隨時聞，如實知苦聖諦，如實知苦集、知苦滅、知趣苦滅道，如是知見已，斷於三結，所謂身見、戒取、疑，名須陀洹，不墮惡趣，決定菩提，趣于涅槃，極至七生七死，得盡苦際。」說是事已，復說偈言：
「一人一劫中， 流轉受生死， 積骨以為聚， 集之在一處， 使不毀敗壞， 猶如毗富羅。 若觀四真諦， 正智所鑑察， 說苦因從生， 苦滅八聖道， 安隱趣涅槃， 流轉生死輪， 任運過七生， 得盡于苦際。」
時諸比丘聞佛所說，歡喜奉行，頂禮而去。
血淚及母乳 土丸如豆粒 恐怖及彼愛 恒沙及骨聚
（三四一）
一時，佛在舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「生死長遠。」亦如上說。爾時，眾中有一比丘，從坐而起，整衣服，合掌向佛，白佛言
【現代漢語翻譯】 現代漢語譯本：他想：『過去和未來的諸佛出世時，我都沒有遇到，現在我遇到了佛，怎麼能空過呢？我應當在佛法中出家學道。』於是他起身，合掌對佛說：『世尊！唯愿您慈悲憐憫，允許我出家，在佛法中修行清凈的梵行。』佛就允許了他，他隨即出家。出家后，他獨自住在清靜的地方，精進勤奮地修行，斷除了生死輪迴，證得了阿羅漢果。
一時，佛住在王舍城毗富羅山腳下。佛告訴眾比丘：『如果有一個人在一個劫的時間裡，不斷地流轉生死，收集他所有的白骨，如果不被毀壞，堆積起來就像毗富羅山一樣高。賢聖的弟子如果能隨時聽聞，如實地知道苦聖諦（duhkha satya，關於苦的真理），如實地知道苦集（duhkha samudaya，苦的起因），知道苦滅（duhkha nirodha，苦的止息），知道通往苦滅的道路（duhkha nirodha marga，滅苦之道），像這樣知見之後，就能斷除三種結縛，也就是身見（satkayadrishti，認為有真實自我的錯誤觀念）、戒禁取見（shilavrataparamarsha，執著于不正確的戒律和儀式）、疑（vicikitsa，對佛法僧的懷疑），這樣的人被稱為須陀洹（srotapanna，入流者），不會墮入惡道，必定會證得菩提（bodhi，覺悟），趨向涅槃（nirvana，解脫），最多經歷七次生死，就能徹底結束痛苦。』說完這些，佛又說了偈語：
『一個人在一劫中，流轉經歷生死，積累的白骨堆積在一起，如果不被毀壞，就像毗富羅山一樣高。如果能觀察四聖諦（catvari arya satyani，四條高貴的真理），用正確的智慧去觀察，瞭解苦的產生原因，苦的止息以及通往苦滅的八聖道（astangika marga，八正道），就能安穩地趨向涅槃，脫離生死輪迴，最多經歷七次生死，就能徹底結束痛苦。』
當時，眾比丘聽了佛的教誨，歡喜地接受並奉行，頂禮佛后離去。
血淚和母乳，土丸像豆粒，恐懼和愛慾，恒河沙數和骨堆。
一時，佛在舍衛國祇樹給孤獨園。那時，世尊告訴眾比丘：『生死輪迴是漫長而遙遠的。』也像上面所說的那樣。當時，大眾中有一位比丘，從座位上站起來，整理好衣服，合掌向佛，對佛說：
【English Translation】 English version: He thought, 'The Buddhas of the past and future appeared in the world, but I did not encounter them. Now that I have encountered the Buddha, how can I let this opportunity pass in vain? I should leave home and study the Way in the Buddha's teachings.' Then he rose, joined his palms, and said to the Buddha, 'World Honored One! I beseech your compassion and mercy, allow me to leave home and practice the pure Brahma-faring in the Buddha's teachings.' The Buddha then granted his request, and he immediately left home. After leaving home, he lived alone in a quiet place, diligently practiced, cut off the cycle of birth and death, and attained Arhatship (arahant, a perfected being).
At one time, the Buddha was staying at the foot of Mount Vipula in Rajagriha. The Buddha told the monks, 'If a person were to transmigrate through birth and death for one kalpa (aeon), and collect all their white bones, if they were not destroyed, they would pile up like Mount Vipula. If a noble disciple were to hear at any time, and truly know the Noble Truth of Suffering (duhkha satya), truly know the cause of suffering (duhkha samudaya), know the cessation of suffering (duhkha nirodha), and know the path leading to the cessation of suffering (duhkha nirodha marga), having such knowledge and insight, they would cut off the three fetters, namely, the view of self (satkayadrishti), attachment to rites and rituals (shilavrataparamarsha), and doubt (vicikitsa). Such a person is called a Stream-enterer (srotapanna), will not fall into evil realms, is assured of enlightenment (bodhi), and will proceed to Nirvana (nirvana), at most experiencing seven births and deaths, and will reach the end of suffering.' Having said this, the Buddha then spoke in verse:
'A person in one kalpa, transmigrates through birth and death, the accumulated white bones piled together, if not destroyed, would be like Mount Vipula. If one observes the Four Noble Truths (catvari arya satyani), and contemplates with right wisdom, understanding the cause of suffering, the cessation of suffering, and the Noble Eightfold Path (astangika marga) leading to the cessation of suffering, one will peacefully proceed to Nirvana, escape the cycle of birth and death, and at most experience seven births, and will reach the end of suffering.'
At that time, the monks, having heard what the Buddha had said, joyfully accepted and practiced it, bowed to the Buddha, and departed.
Tears of blood and mother's milk, earth pellets like beans, fear and desire, sands of the Ganges and piles of bones.
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the World Honored One told the monks, 'The cycle of birth and death is long and far-reaching.' It was also as described above. At that time, one of the monks in the assembly rose from his seat, adjusted his robe, joined his palms towards the Buddha, and said to the Buddha:
：「世尊！劫為久近？」
佛告比丘：「吾可為汝敷演而說，恐汝不解。」
比丘白佛：「頗可方喻說不？」
佛言：「可作方喻。以鐵為城，縱橫正等，高一由旬，設盛芥子，滿中流溢。假設有人百年之中，取一芥子，城中芥子，可得都盡，劫之邊際，不可得知。」復告比丘：「劫之長遠，其喻如是。如斯長劫，百千億萬，乃至百億萬苦惱，無量無邊粗惡痛苦，意所不喜，猶如聚沫，血渧受身，數受地獄、餓鬼、畜生惡趣之中，人中惡趣，是故應斷後有，宜勤方便，遠離諸有。汝等比丘，當作是學。」
（三四二）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「生死長遠。」余如上說。于彼眾中有一比丘，即從坐起，偏袒右肩，胡跪合掌，白佛言：「世尊！劫為久近？」
佛告比丘：「可為汝說，汝不能解。」
比丘白佛：「為可作方喻以不？」
佛言：「可作方喻。」佛告比丘：「如有硬石，無有孔穴，共同一體，縱廣高下，滿一由旬。假使有人，以細羅縠衣，或初摩細濡，或以細㲲，百年一拂，令其壞盡，劫猶未盡。是故我說，劫之長遠，邊際難得。劫之久近，其喻如是。如是長劫，數百、數千、數萬、數千億萬衆生，於斯長劫之中受大苦惱，粗澀痛苦，意所不喜，如似聚沫，
【現代漢語翻譯】 現代漢語譯本： 『世尊！劫的時間是長還是短呢？』 佛陀告訴比丘：『我可以為你們詳細解說，但恐怕你們不能理解。』 比丘對佛說：『可以用比喻來說明嗎？』 佛陀說：『可以用比喻。假設有一個鐵城，縱橫相等，高一由旬（古印度長度單位，約11-16公里），裡面裝滿了芥子，多到溢出來。假設有人每百年取出一粒芥子，直到城裡的芥子全部取完，也無法得知劫的邊際。』佛陀又告訴比丘：『劫的漫長，就像這樣比喻。像這樣漫長的劫，經歷百千億萬，乃至百億萬的苦惱，無量無邊的粗惡痛苦，心中不喜，就像泡沫一樣，血滴滴落在身上，多次在受地獄、餓鬼、畜生等惡道之中，以及人中的惡道，所以應當斷絕後有，應該勤奮方便，遠離各種存在。你們這些比丘，應當這樣學習。』
一時，佛陀在舍衛國祇樹給孤獨園。當時，佛陀告訴眾比丘：『生死輪迴漫長。』其餘的如同上面所說。在他們之中，有一位比丘，立即從座位上站起來，袒露右肩，右膝跪地，合掌向佛陀稟告說：『世尊！劫的時間是長還是短呢？』 佛陀告訴比丘：『可以為你說，但你不能理解。』 比丘對佛說：『可以用比喻來說明嗎？』 佛陀說：『可以用比喻。』佛陀告訴比丘：『假設有一塊堅硬的石頭，沒有孔洞，整體一致，縱橫高低都有一由旬。假設有人用細羅縠衣，或者用初次摩擦的細軟布，或者用細毛織物，每百年拂拭一次，直到石頭完全磨損，劫的時間仍然沒有結束。所以我說，劫的漫長，邊際難以得知。劫的長短，就像這樣比喻。像這樣漫長的劫，數百年、數千年、數萬年、數千億萬的眾生，在這漫長的劫中遭受巨大的苦惱，粗糙痛苦，心中不喜，就像泡沫一樣，
【English Translation】 English version: 'Venerable One! How long or short is a kalpa?' The Buddha told the bhikkhus, 'I can explain it in detail for you, but I am afraid you will not understand.' The bhikkhu said to the Buddha, 'Can it be explained with a metaphor?' The Buddha said, 'A metaphor can be used. Suppose there is an iron city, equal in length and width, one yojana (an ancient Indian unit of distance, about 11-16 kilometers) high, filled with mustard seeds, overflowing. Suppose someone takes out one mustard seed every hundred years, until all the mustard seeds in the city are taken out, the end of the kalpa cannot be known.' The Buddha further told the bhikkhus, 'The length of a kalpa is like this metaphor. Such a long kalpa, experiencing hundreds of thousands of millions, even hundreds of millions of sufferings, immeasurable and boundless coarse and evil pains, which are not pleasing to the mind, like foam, blood dripping on the body, repeatedly experiencing hell, hungry ghosts, animals and other evil realms, as well as evil realms among humans, therefore one should cut off future existence, one should diligently practice, and stay away from all existences. You bhikkhus should learn in this way.'
At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the Buddha told the bhikkhus, 'The cycle of birth and death is long.' The rest is as mentioned above. Among them, there was a bhikkhu who immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, reported to the Buddha, 'Venerable One! How long or short is a kalpa?' The Buddha told the bhikkhu, 'I can tell you, but you will not understand.' The bhikkhu said to the Buddha, 'Can it be explained with a metaphor?' The Buddha said, 'A metaphor can be used.' The Buddha told the bhikkhu, 'Suppose there is a hard stone, without holes, a unified whole, one yojana in length, width, and height. Suppose someone uses a fine silk cloth, or a soft cloth that has been rubbed smooth, or a fine wool fabric, and wipes it once every hundred years, until the stone is completely worn away, the time of the kalpa is still not over. Therefore, I say, the length of a kalpa is difficult to know the end. The length of a kalpa is like this metaphor. In such a long kalpa, hundreds, thousands, tens of thousands, hundreds of millions of beings, in this long kalpa, suffer great distress, coarse and painful, which are not pleasing to the mind, like foam,
血渧所受，數受地獄、餓鬼、畜生，入于惡趣。是故汝等，當斷後有，勤修行道，離於諸有因緣，應作是學。」
（三四三）
一時，佛在舍衛國祇樹給孤獨園。爾時，眾中有一比丘，從坐而起，整衣服，長跪合掌，白佛言：「世尊！從昔已來，多少劫過？」
佛告比丘：「吾可說之，汝不能解。」
比丘白佛言：「可作方喻說不？」
佛言：「可作方喻。假設有人，年滿百歲，於一日中，晨起、日中及日暮，三時各憶百千劫事，如是日日憶念，滿足百年，猶不能得過去劫數邊際。劫數長遠，亦復如是。眾生於是長遠劫中，受眾苦極粗澀痛苦，心不生喜，數受地獄、餓鬼、畜生，入于惡趣。是故比丘，應斷後有，勤修方便，絕離諸有。汝等比丘，應作是學。」
（三四四）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「生死長遠。」余如上說。「乃至過去億數之劫不可得知，於此大地，無有不是汝等故身生處死處。」復告比丘：「生死長遠，邊際難知。汝等比丘，應勤方便，斷離諸有。」
（三四五）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「生死長遠。」乃至如上所說。復告比丘：「此世間中，無有一人不作汝父母、兄弟、姊妹、妻子、眷屬，及以和上、
【現代漢語翻譯】 現代漢語譯本 （三四二） 所受的血滴，會使眾生多次墮入地獄、餓鬼、畜生道，進入惡趣。因此，你們應當斷絕未來的輪迴，勤奮修行正道，脫離各種存在的因緣，應當這樣學習。
（三四三）
一時，佛陀在舍衛國祇樹給孤獨園。當時，僧團中有一位比丘，從座位上站起來，整理好衣服，長跪合掌，對佛陀說：『世尊！從過去到現在，已經過了多少劫？』
佛陀告訴比丘：『我可以告訴你，但你無法理解。』
比丘對佛陀說：『可以用比喻來說明嗎？』
佛陀說：『可以用比喻。假設有一個人，活到一百歲，每天早晨、中午和傍晚，三次分別回憶一百千劫的事情，這樣日復一日地回憶，直到滿一百年，仍然無法得知過去劫數的邊際。劫數如此漫長，也是如此。眾生在這漫長的劫數中，遭受各種極其粗糙的痛苦，心中沒有喜悅，多次墮入地獄、餓鬼、畜生道，進入惡趣。因此，比丘們，應當斷絕未來的輪迴，勤奮修行方便法門，徹底脫離各種存在。你們這些比丘，應當這樣學習。』
（三四四）
一時，佛陀在舍衛國祇樹給孤獨園。當時，佛陀告訴眾比丘：『生死輪迴漫長。』其餘內容如上所述。『乃至過去億萬劫都無法得知，在這大地上，沒有哪個地方不是你們過去生生死死的地方。』佛陀又告訴比丘：『生死輪迴漫長，邊際難以知曉。你們這些比丘，應當勤奮修行方便法門，斷絕各種存在。』
（三四五）
一時，佛陀在舍衛國祇樹給孤獨園。當時，佛陀告訴眾比丘：『生死輪迴漫長。』乃至如上所說。佛陀又告訴比丘：『在這個世間，沒有一個人不曾做過你們的父母、兄弟、姐妹、妻子、眷屬，以及和尚（Upadhyaya，指親教師）、
【English Translation】 English version (342) The drops of blood received cause beings to repeatedly fall into hell, the realm of hungry ghosts, and the animal realm, entering into evil destinies. Therefore, you should cut off future existence, diligently practice the path, and detach from the causes of all existences. You should learn in this way.
(343)
At one time, the Buddha was in Jeta Grove, Anathapindika's Park in Sravasti. At that time, a certain bhikkhu (monk) in the assembly rose from his seat, adjusted his robe, knelt down with palms together, and said to the Buddha: 'Venerable One! How many kalpas (aeons) have passed since the beginning?'
The Buddha told the bhikkhu: 'I can tell you, but you cannot understand.'
The bhikkhu said to the Buddha: 'Can you explain it using a simile?'
The Buddha said: 'A simile can be used. Suppose there is a person who lives to be a hundred years old, and each day, in the morning, at noon, and in the evening, three times a day, they recall the events of a hundred thousand kalpas. If they continue to recall in this way for a hundred years, they still cannot reach the boundary of the past kalpas. The kalpas are so long, and it is the same. In these long kalpas, beings endure all kinds of extremely coarse suffering, their hearts do not rejoice, and they repeatedly fall into hell, the realm of hungry ghosts, and the animal realm, entering into evil destinies. Therefore, bhikkhus, you should cut off future existence, diligently practice skillful means, and completely detach from all existences. You bhikkhus should learn in this way.'
(344)
At one time, the Buddha was in Jeta Grove, Anathapindika's Park in Sravasti. At that time, the Buddha told the bhikkhus: 'The cycle of birth and death is long.' The rest is as described above. 'Even the past billions of kalpas cannot be known, and there is no place on this earth that is not a place where you have been born and died in the past.' The Buddha further told the bhikkhus: 'The cycle of birth and death is long, and its boundary is difficult to know. You bhikkhus should diligently practice skillful means and cut off all existences.'
(345)
At one time, the Buddha was in Jeta Grove, Anathapindika's Park in Sravasti. At that time, the Buddha told the bhikkhus: 'The cycle of birth and death is long.' And so on, as described above. The Buddha further told the bhikkhus: 'In this world, there is no one who has not been your parents, brothers, sisters, wives, relatives, as well as your Upadhyaya (preceptor),'
阿阇梨、所尊之者，此世間中，無一眾生不殺害汝，為汝怨。亦復無有一眾生等，不食于汝身肉之者。如是無始生死，余如上說。是故比丘，應勤方便，斷離諸有，當作斯學。」
（三四六）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「譬如天雨，既至於地，即便生泡，速生速滅，生死之法，速生速滅，亦復如是。無始生死，長遠若斯。是故比丘，應勤方便，斷離諸有，當作是學。」
（三四七）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「死生長遠。」如上所說。復告比丘：「天雨密緻，如縛掃彗，東西南北，及以四維，間無空處。東方無量世界眾生，熾盛安樂，無量世界悉皆碎壞，無量世界眾生滿中，無量世界悉皆空虛，無有眾生在中居止；南西北方、四維上下，亦復如是。生死無始。」余如上說。「是故比丘，當勤方便，斷離諸有，應作是學。」
（三四八）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「生死長遠。」如上所說。乃至無始生死，亦如上說。復告比丘：「譬如擲杖，或根著地，或頭著地，或墮不凈、穢惡之處，或復墮于清凈之處。一切眾生亦復如是，為無明所覆，或生天上及在人中，或墮地獄、餓鬼、畜生，或復墮于阿修羅有，以
【現代漢語翻譯】 現代漢語譯本：阿阇梨（老師），受尊敬的人，在這個世間，沒有一個眾生不曾殺害過你，成為你的仇敵。也沒有一個眾生不曾吃過你的身肉。這樣的無始生死輪迴，其餘的道理如上面所說。因此，比丘們，應當勤加方便，斷除一切有，應當這樣學習。 現代漢語譯本：一時，佛陀在舍衛國祇樹給孤獨園。那時，佛陀告訴眾比丘：『譬如天降雨水，落到地上，立即產生泡沫，迅速生起又迅速滅去，生死的法則，也是這樣迅速生起又迅速滅去。無始的生死輪迴，漫長得就像這樣。因此，比丘們，應當勤加方便，斷除一切有，應當這樣學習。』 現代漢語譯本：一時，佛陀在舍衛國祇樹給孤獨園。那時，佛陀告訴眾比丘：『生死漫長。』如上面所說。又告訴比丘：『天降雨水密集，如同捆紮的掃帚，東西南北以及四維方向，沒有空隙之處。東方無量世界中的眾生，熾盛安樂，無量世界全部碎壞，無量世界充滿眾生，無量世界全部空虛，沒有眾生在其中居住；南西北方、四維上下，也是這樣。生死沒有開始。』其餘的道理如上面所說。『因此，比丘們，應當勤加方便，斷除一切有，應當這樣學習。』 現代漢語譯本：一時，佛陀在舍衛國祇樹給孤獨園。那時，佛陀告訴眾比丘：『生死漫長。』如上面所說。乃至無始的生死輪迴，也如上面所說。又告訴比丘：『譬如投擲木杖，有時根部著地，有時頭部著地，有時落在不乾淨、污穢的地方，有時又落在清凈的地方。一切眾生也是這樣，被無明所覆蓋，有時生到天上或在人間，有時墮入地獄、餓鬼、畜生，有時又墮入阿修羅道，因為無明覆蓋的緣故。』其餘的道理如上面所說。『因此，比丘們，應當勤加方便，斷除一切有，應當這樣學習。』
【English Translation】 English version: 'O Acharya (teacher), revered one, in this world, there is not a single sentient being who has not harmed you, becoming your enemy. Nor is there a single sentient being who has not eaten your flesh. Such is the beginningless cycle of birth and death, and the rest is as described above. Therefore, monks, you should diligently strive to abandon all existence, and thus should you train yourselves.' English version: 'At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the Buddha said to the monks: 『Just as when rain falls from the sky and reaches the ground, it immediately forms bubbles, which quickly arise and quickly vanish, so too is the law of birth and death, quickly arising and quickly vanishing. The beginningless cycle of birth and death is as long as this. Therefore, monks, you should diligently strive to abandon all existence, and thus should you train yourselves.』' English version: 'At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the Buddha said to the monks: 『Birth and death are long.』 As described above. He further told the monks: 『The rain falls densely, like a bound broom, in the east, west, north, south, and the four intermediate directions, with no empty space. In the east, countless worlds of beings are flourishing and joyful, countless worlds are completely destroyed, countless worlds are filled with beings, and countless worlds are completely empty, with no beings dwelling within them; the south, west, north, the four intermediate directions, and above and below are also like this. Birth and death have no beginning.』 The rest is as described above. 『Therefore, monks, you should diligently strive to abandon all existence, and thus should you train yourselves.』' English version: 'At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the Buddha said to the monks: 『Birth and death are long.』 As described above. Even the beginningless cycle of birth and death is as described above. He further told the monks: 『It is like throwing a stick, sometimes the root lands on the ground, sometimes the tip lands on the ground, sometimes it falls in an unclean, filthy place, and sometimes it falls in a clean place. All sentient beings are also like this, covered by ignorance, sometimes born in the heavens or among humans, sometimes falling into hell, the realm of hungry ghosts, or the animal realm, and sometimes falling into the realm of Asuras, because of being covered by ignorance.』 The rest is as described above. 『Therefore, monks, you should diligently strive to abandon all existence, and thus should you train yourselves.』'
是義故，生死長遠。」廣說如上。「是故比丘，當斷諸有，應如是學。」
（三四九）
一時，佛在舍衛國祇樹給孤獨園。爾時，佛告諸比丘：「譬如五輻車輪，其有力者，旋轉速疾。一切眾生，亦復如是，為無明覆，輪轉五道，所謂人、天、地獄、餓鬼，及以畜生，如是無始生死。是故比丘，當斷諸有，應作善法。」
（三五〇）
一時，佛在王舍城毗富羅山下。爾時，世尊告諸比丘：「諸行無常，是生滅法，無有住時，不可保信，是壞敗法。以是義故，汝諸比丘，于諸行所，應知止足，生厭惡想，離於愛慾，而求解脫。」
復告比丘：「此毗富羅山，往昔之時，名曰婆耆半阇。爾時，此城名帝彌羅，彼時人民壽四萬歲，諸人民等，欲上此山，經於四日，然後乃能至彼山頂。時世有佛，號迦孫如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為諸弟子而說法要，初中后善，其義深遠，其語巧妙，純一無雜，具足清白梵行之相。比丘當知，爾時，婆耆半阇山相，於今已滅，人民盡死，是佛世尊入涅槃后，人壽轉減。以是義故，諸行無常，是生滅法，無有住時，不可保信，是壞敗法。是故比丘，于諸行所，應知止足，生厭惡想，離於愛慾，而求解脫。」
復告
【現代漢語翻譯】 現代漢語譯本：'因為這個原因，生死才會如此長久。'（詳細的解釋如上所述）。'因此，比丘們，應當斷除一切有，應當這樣學習。' 現代漢語譯本：一時，佛陀在舍衛國的祇樹給孤獨園。當時，佛陀告訴眾比丘：'譬如五輻車輪，有力的轉動得非常快速。一切眾生也是這樣，被無明覆蓋，在五道中輪轉，即人、天、地獄、餓鬼和畜生，這樣無始無終地生死。因此，比丘們，應當斷除一切有，應當行善法。' 現代漢語譯本：一時，佛陀在王舍城毗富羅山下。當時，世尊告訴眾比丘：'諸行無常，是生滅之法，沒有停留的時候，不可靠，是會壞敗的。因為這個原因，你們這些比丘，對於諸行，應當知道止足，生起厭惡的想法，遠離愛慾，從而求解脫。' 現代漢語譯本：又告訴比丘們：'這座毗富羅山，在過去的時候，名叫婆耆半阇（山名）。那時，這座城名叫帝彌羅（城名），當時的人民壽命有四萬歲，那些人民想要上這座山，要經過四天，然後才能到達山頂。當時世上有佛，號迦孫（佛名）如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為弟子們說法要，初善、中善、后善，其義深遠，其語巧妙，純一無雜，具足清凈的梵行之相。比丘們應當知道，那時，婆耆半阇山的樣子，如今已經消失，人民都已死去，這位佛世尊入涅槃后，人的壽命逐漸減少。因為這個原因，諸行無常，是生滅之法，沒有停留的時候，不可靠，是會壞敗的。因此，比丘們，對於諸行，應當知道止足，生起厭惡的想法，遠離愛慾，從而求解脫。' 現代漢語譯本：又告訴
【English Translation】 English version: 'It is for this reason that birth and death are prolonged.' (The detailed explanation is as above.) 'Therefore, monks, you should cut off all existence, and you should learn in this way.' English version: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, the Buddha told the monks: 'It is like a five-spoked wheel, which, when powerful, rotates very quickly. All sentient beings are also like this, covered by ignorance, revolving in the five paths, namely humans, gods, hells, hungry ghosts, and animals, thus endlessly in birth and death. Therefore, monks, you should cut off all existence, and you should practice good deeds.' English version: At one time, the Buddha was at the foot of Mount Vipula in Rajagriha. At that time, the World Honored One told the monks: 'All conditioned things are impermanent, they are subject to arising and ceasing, they have no abiding time, they are unreliable, and they are subject to decay. For this reason, you monks, regarding all conditioned things, should know contentment, generate a sense of disgust, detach from desire, and thus seek liberation.' English version: He further told the monks: 'This Mount Vipula, in the past, was called Vaggipanja (mountain name). At that time, this city was called Temira (city name), and the people at that time had a lifespan of 40,000 years. Those people who wanted to ascend this mountain had to spend four days before they could reach the summit. At that time, there was a Buddha in the world, named Kakusandha (Buddha's name), the Tathagata, the Arhat, the Perfectly Enlightened One, perfect in knowledge and conduct, the Sugata, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, the World Honored One, who taught the Dharma to his disciples, good in the beginning, good in the middle, and good in the end, its meaning profound, its words skillful, pure and unmixed, possessing the characteristics of pure and noble conduct. Monks should know that at that time, the appearance of Mount Vaggipanja has now disappeared, the people have all died, and after this Buddha, the World Honored One, entered Nirvana, the lifespan of humans gradually decreased. For this reason, all conditioned things are impermanent, they are subject to arising and ceasing, they have no abiding time, they are unreliable, and they are subject to decay. Therefore, monks, regarding all conditioned things, you should know contentment, generate a sense of disgust, detach from desire, and thus seek liberation.' English version: He further told
比丘：「乃往昔時，此山名曰朋迦，於時此城名阿毗迦，時，彼世人壽三萬歲，此諸眾生，若欲上山，經於三日，便得往還。時世有佛世尊，號迦那含牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。爾時，如來普為大眾演說法要，所演說者，初中后善，其義深遠，其語巧妙，具足清凈，顯發梵行之相。比丘當知，彼佛世尊入涅槃后，人民轉減，於時山相，於今已滅，人民死盡。是故比丘，諸行無常，是變易法，不可恃怙，會歸磨滅。汝等應當于諸行所，宜知止足，生厭惡想，離於愛慾，而求解脫。」
佛復告諸比丘：「乃往古昔，此山名曰善邊，爾時，國土名曰赤馬，於時人民壽二萬歲。當爾之時有佛出世，號曰迦葉如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，廣為大眾敷演分別諸法秘奧，其所說者初中后善，其義深遠，其語巧妙，純一無雜，具足清白梵行之相。比丘當知，善邊山名於今已滅，人皆終沒，彼佛世尊入般涅槃，人命轉減。以是義故，諸行無常，是變易法，無有住時，不可恃怙，會歸磨滅。是故宜應于諸行所，生於止足，厭惡之想，離於愛慾，而求解脫。
「此山今複名毗富羅，而斯國土名摩竭提，是中眾生壽命
【現代漢語翻譯】 現代漢語譯本：比丘說：『在很久以前，這座山叫做朋迦（朋迦：山名），那時這座城市叫做阿毗迦（阿毗迦：城市名）。當時，那裡的人們壽命有三萬歲。那些人如果想上山，需要三天才能往返。那時，世上有一位佛，號為迦那含牟尼（迦那含牟尼：佛名）如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。當時，如來普遍為大眾演說佛法要義，所說的法，開頭、中間、結尾都很好，意義深遠，言辭巧妙，具足清凈，彰顯梵行的相貌。比丘們應當知道，那位佛世尊入涅槃后，人民逐漸減少，那時山的樣子，到現在已經消失了，人民也都死盡了。因此，比丘們，一切行為都是無常的，是會變化的，不可依賴，最終都會消亡。你們應當對一切行為，知道適可而止，產生厭惡的想法，遠離愛慾，從而求解脫。』 佛又告訴眾比丘：『在很久以前，這座山叫做善邊（善邊：山名），那時，這個國家叫做赤馬（赤馬：國家名），當時的人們壽命有二萬歲。那時，有一位佛出世，號為迦葉（迦葉：佛名）如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，廣泛地為大眾闡述和分別諸法的奧秘，他所說的法，開頭、中間、結尾都很好，意義深遠，言辭巧妙，純一無雜，具足清凈梵行的相貌。比丘們應當知道，善邊山的名字到現在已經消失了，人們都已終結，那位佛世尊入般涅槃，人的壽命逐漸減少。因為這個原因，一切行為都是無常的，是會變化的，沒有停留的時候，不可依賴，最終都會消亡。因此，應當對一切行為，產生適可而止、厭惡的想法，遠離愛慾，從而求解脫。』 『這座山現在又叫做毗富羅（毗富羅：山名），而這個國家叫做摩竭提（摩竭提：國家名），這裡的眾生壽命
【English Translation】 English version: The Bhikshu said: 'In the past, this mountain was called Pungka (Pungka: mountain name), and at that time, this city was called Abhika (Abhika: city name). At that time, the people there lived for thirty thousand years. If those people wanted to go up the mountain, it would take three days to go back and forth. At that time, there was a Buddha in the world, named Kanakamuni (Kanakamuni: Buddha's name), the Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan. At that time, the Tathagata universally expounded the essentials of the Dharma to the masses. What he taught was good in the beginning, middle, and end, with profound meaning, skillful words, complete purity, and manifesting the characteristics of Brahma-conduct. Bhikshus should know that after that Buddha Bhagavan entered Nirvana, the population gradually decreased, and the appearance of the mountain at that time has now disappeared, and the people have all died. Therefore, Bhikshus, all actions are impermanent, are subject to change, cannot be relied upon, and will eventually perish. You should know when to stop with all actions, generate a sense of disgust, stay away from desire, and thus seek liberation.' The Buddha again told the Bhikshus: 'In the distant past, this mountain was called Shanbian (Shanbian: mountain name), and at that time, this country was called Chima (Chima: country name). At that time, the people lived for twenty thousand years. At that time, a Buddha appeared in the world, named Kashyapa (Kashyapa: Buddha's name), the Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan, who extensively explained and distinguished the mysteries of all dharmas to the masses. What he taught was good in the beginning, middle, and end, with profound meaning, skillful words, pure and unmixed, and complete with the characteristics of pure Brahma-conduct. Bhikshus should know that the name of Shanbian Mountain has now disappeared, and the people have all ended. That Buddha Bhagavan entered Parinirvana, and the lifespan of people gradually decreased. For this reason, all actions are impermanent, are subject to change, have no time to stay, cannot be relied upon, and will eventually perish. Therefore, one should generate a sense of knowing when to stop and disgust with all actions, stay away from desire, and thus seek liberation.' 'This mountain is now called Vipula (Vipula: mountain name), and this country is called Magadha (Magadha: country name). The lifespan of the beings here is
百年，或增或減，此諸眾生若欲上山，須臾之頃，即便往還。我釋迦文出現於世，十號具足，為眾演說無量經典，其所說者，初中后善，其義深遠，其語巧妙，純一無雜，具足清白梵行之相。」
復告比丘：「此山名字並及國人，不久亦當悉皆滅盡，我亦不久當入涅槃。以是義故，諸行無常，是變易法，無有住時不可恃怙，會歸磨滅。是故比丘，宜應至心於諸行所，生止足想，厭惡之心，離於愛慾，而求解脫。」
「婆耆半阇帝彌羅， 阿毗迦羅朋伽迦， 善邊之山赤馬國， 毗富羅山摩竭提， 諸山悉滅人亦終， 佛入涅槃壽命滅。
「以是義故，諸行無常，是生滅法，生滅滅已，寂滅為樂。」
城、山、過去 無地方所 眾生無不是 粗雨渧雨、如縛掃彗 擲杖、還轉輪 毗富羅(此下與丹本第二十卷準)
（三五一）
爾時，眾多比丘在俱薩羅園竹林中夏坐安居。彼園林中，有天神住，天神愁念，而作是言：「今僧自恣，月十五日已復欲去。」
更有天神即問之言：「汝今何故愁憂如是？」即說偈言：
「天神汝今者， 何以懷愁憂？ 凈戒諸比丘， 今日當自恣， 得遇如是事， 宜應自欣悅。」
彼林天神以偈答曰：
「我亦知彼等， 今日當自恣， 非是
【現代漢語翻譯】 現代漢語譯本： 『百年時間，或者增加或者減少，這些眾生如果想要上山，片刻之間，就能往返。我釋迦文（Sakyamuni，佛教創始人）出現在世間，具備十種稱號，為大眾演說無量經典，他所說的內容，開始、中間、結尾都很好，其意義深遠，其語言巧妙，純粹而沒有雜質，具備清凈梵行的特徵。』 又告訴比丘們：『這座山的名字以及這個國家的人民，不久也將全部滅盡，我也將不久進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。因為這個道理，一切事物都是無常的，是會變化的，沒有停留的時候，不可依賴，最終都會消亡。所以比丘們，應該真心實意地對於一切事物，生起知足的想法，厭惡的心情，遠離愛慾，從而求解脫。』 『婆耆半阇帝彌羅（Vajjipañca-timira，地名），阿毗迦羅朋伽迦（Abhikarapungaka，地名），善邊之山赤馬國（Sudassana-rattha，地名），毗富羅山摩竭提（Vipula-Magadha，地名），這些山都會消滅，人也會終結，佛陀進入涅槃，壽命也會終結。』 『因為這個道理，一切事物都是無常的，是生滅變化的，生滅滅盡之後，寂滅才是快樂。』 城、山、過去，沒有地方所，眾生沒有不是這樣的。粗雨滴雨，如同捆綁的掃帚，投擲的木杖，還會轉動輪子。 毗富羅（Vipula，山名） （三五一） 當時，許多比丘在俱薩羅（Kosala，古印度地名）園竹林中進行夏季安居。那個園林中，有天神居住，天神憂愁地想，並且這樣說：『現在僧團自恣（Pravāraṇā，佛教術語，指僧團在安居結束后，互相指出過失的儀式），十五日之後又要離開了。』 又有天神問他說：『你現在為什麼這樣憂愁呢？』就用偈語說： 『天神你現在，為什麼懷著憂愁？持守清凈戒律的比丘們，今天將要自恣，遇到這樣的事情，應該自己感到欣悅。』 那片林中的天神用偈語回答說： 『我也知道他們，今天將要自恣，不是因為這個原因而憂愁，而是因為他們將要離開這裡。』
【English Translation】 English version: 'For a hundred years, or more or less, if these beings wish to go up the mountain, they can go and return in an instant. I, Sakyamuni (the founder of Buddhism), appeared in the world, possessing ten titles, and expounded countless scriptures for the masses. What he said was good in the beginning, middle, and end, its meaning profound, its language skillful, pure and without impurities, possessing the characteristics of pure Brahma conduct.' He further told the monks: 'The name of this mountain and the people of this country will soon all be extinguished, and I will soon enter Nirvana (the Buddhist term for the state of liberation from the cycle of birth and death). Because of this principle, all things are impermanent, subject to change, have no time to stay, cannot be relied upon, and will eventually perish. Therefore, monks, you should sincerely generate a sense of contentment, aversion, and detachment from desires towards all things, and thus seek liberation.' 'Vajjipañca-timira (a place name), Abhikarapungaka (a place name), Sudassana-rattha (a place name), Vipula-Magadha (a place name), these mountains will all be destroyed, people will also end, the Buddha will enter Nirvana, and life will also end.' 'Because of this principle, all things are impermanent, subject to arising and ceasing, and after arising and ceasing have ceased, tranquility is bliss.' Cities, mountains, the past, there is no place that is not like this, all beings are like this. Coarse rain, like a tied broom, a thrown stick, will also turn the wheel. Vipula (name of a mountain) (351) At that time, many monks were in the bamboo grove of Kosala (an ancient Indian place name) for the summer retreat. In that grove, there was a deity dwelling, and the deity was worried, thinking and saying: 'Now the Sangha (Buddhist monastic community) is observing Pravāraṇā (a Buddhist term for the ceremony where monks point out each other's faults after the retreat), and after the fifteenth day, they will leave again.' Another deity asked him: 'Why are you so worried now?' and said in verse: 'Deity, why are you now, harboring such worry? The monks who uphold pure precepts, today will observe Pravāraṇā, encountering such an event, you should be joyful.' The deity in that grove replied in verse: 'I also know that they, today will observe Pravāraṇā, it is not for this reason that I am worried, but because they will leave this place.'
無慚愧， 同諸外道等。 斯等皆精勤， 具有慚愧者， 收斂衣缽已， 自恣各散去。 比丘既散已， 此林空無人， 更無所聞見， 是故我愁憂。」
時諸比丘既自恣已，各散出林，還其所止。爾時，天神見其四散，心懷憂慘，即說偈言：
「諸比丘去已， 但見游居處， 牟尼諸弟子， 多聞有知見， 善能具分別， 種種清凈說。 如斯持法人， 今者安所詣？」
時余天神復說偈言：
「此諸比丘等， 四散道不同， 有向摩竭提， 或有詣跋耆， 亦復有向彼， 毗舍離國者。 此阿練若處， 集會諸比丘， 譬如野鳥鹿， 棲止無恒所。 此諸比丘等， 捨棄于緣務， 常求空閑處， 靜坐得安樂。」
（三五二）
有一比丘，從俱薩羅國，詣俱薩羅林，于中止住，晝日睡眠。時彼林中，有天神作是念言：「今此比丘處林而睡，甚非所宜，非沙門法，污辱此林。我於今者，當覺悟之。」作是念已，即往其所，𡄇咳彈指，而說偈言：
「咄比丘汝起， 無得嗜睡眠， 如是睡眠者， 竟有何義利？ 身遭極重病， 云何而安眠？ 毒箭中汝心， 求拔云何眠？ 汝既能出家， 舍離眾緣務， 當滿本願求， 勿為睡所覆。 𧄼瞢無覺了，
【現代漢語翻譯】 現代漢語譯本 『沒有慚愧之心，如同那些外道一樣。』 『這些精進修行的人，都具有慚愧之心， 收拾好衣缽之後，各自隨意散去。』 『比丘們散去之後，這片樹林空無一人， 再也聽不到也看不到什麼，因此我感到憂愁。』
當時，比丘們在自恣結束后，各自散出樹林，回到他們各自的住所。那時，天神看到他們四散而去，心中感到憂傷，便說了偈語：
『比丘們離去之後，只能看到他們曾經居住的地方， 牟尼（釋迦牟尼）的弟子們，博學多聞，具有見識， 善於分辨，能夠清晰地講述各種清凈的教義。 像這樣奉持佛法的人，如今都到哪裡去了呢？』
當時，另一位天神又說了偈語：
『這些比丘們，四散到不同的地方， 有的去了摩竭提（Magadha），有的去了跋耆（Vajji）， 也有的去了毗舍離（Vesali）國。 這片阿練若（Aranya，指寂靜的修行場所）之地， 這些比丘們，就像野鳥和鹿一樣， 棲息的地方沒有固定的住所。 這些比丘們，捨棄了世俗的事務， 常常尋求空閑的地方，才能得到安樂。』
（三五二）
有一位比丘，從俱薩羅（Kosala）國來到俱薩羅林，在那裡居住，白天睡覺。當時，林中的一位天神這樣想：『現在這位比丘在樹林里睡覺，非常不合適，不符合沙門（Sramana，指修行者）的規範，玷污了這片樹林。我今天應當叫醒他。』這樣想后，就來到比丘所在的地方，咳嗽並彈指，然後說了偈語：
『喂，比丘，你起來吧，不要貪睡， 像這樣睡覺，究竟有什麼意義呢？ 身患重病，怎麼還能安睡呢？ 毒箭射中你的心，想要拔出，怎麼還能睡覺呢？ 你既然已經出家，捨棄了各種世俗的事務， 就應當滿足你最初的願望，不要被睡眠所覆蓋。 昏昏沉沉，沒有覺悟，
【English Translation】 English version 'Without shame, like those of other paths.' 'These diligent practitioners, all possess a sense of shame, Having gathered their robes and bowls, they each depart as they please.' 'After the monks have dispersed, this forest is empty and without anyone, There is nothing more to hear or see, therefore I am sorrowful.'
At that time, after the monks had completed their self-admonishment, they each dispersed from the forest, returning to their respective dwellings. Then, the gods, seeing them scattered, felt sadness in their hearts and spoke these verses:
'After the monks have departed, only their former dwelling places are seen, The disciples of Muni (Buddha), learned and knowledgeable, Skilled in discernment, able to clearly explain various pure teachings. Where have those who uphold the Dharma like this gone now?'
At that time, another god spoke these verses:
'These monks, scattered in different directions, Some have gone to Magadha, some to Vajji, And some have gone to the country of Vesali. This Aranya (Aranya, a quiet place for practice), These monks, like wild birds and deer, Have no fixed place to dwell. These monks, having abandoned worldly affairs, Constantly seek secluded places, to attain peace and happiness.'
(352)
There was a monk who came from the country of Kosala to the Kosala forest, where he stayed, sleeping during the day. At that time, a god in the forest thought: 'Now this monk is sleeping in the forest, which is very inappropriate, not in accordance with the rules of a Sramana (Sramana, a practitioner), and defiles this forest. I should wake him up today.' Having thought this, he went to the monk's place, coughed and snapped his fingers, and then spoke these verses:
'Hey, monk, get up, do not indulge in sleep, What is the meaning of sleeping like this? How can you sleep peacefully when you are seriously ill? A poisoned arrow has struck your heart, wanting to pull it out, how can you still sleep? Since you have left home, abandoning all worldly affairs, You should fulfill your original aspiration, do not be overcome by sleep. Drowsy and without awareness,
失於昔所愿， 欲體性無常， 掉動不停住， 眴息不可保， 凡夫愚惑著。 汝今已出家， 離於在家縛， 云何離縛已， 而復樂眠睡？ 若未斷愛慾， 其心未解脫， 未得最上智， 不具斯事者， 不名為出家。 云何安睡眠， 欲稱出家法？ 應當勤精進， 晝夜不懈惓， 堅固求涅槃。 所求既未獲， 出家為何眠？ 慧識卻無明， 盡于諸漏結， 善調於心行， 獲最後邊身， 能具如上事， 乃可安眠睡。」
（三五三）
爾時，復有一比丘，亦住于彼俱薩羅林，晝入房坐，起于惡覺，依于貪嗜。時林天神知彼比丘起于惡覺，依于貪嗜。「不能稱可出家法式，是不善事，處此林中，起于惡覺。我於今者，當𡨟悟之。」作是念已，即往其所，而說偈言：
「比丘惡怖欲， 故來處此林， 形雖坐林間， 心意出林表， 馳騁逐外塵， 起于惡覺觀。 若滅諸欲著， 然後得解脫， 既得解脫已， 乃爾知快樂。 汝應舍不樂， 安心樂此法， 我今𡨟悟汝， 令汝還得念。 欲如惡焦山， 煎涸諸善法， 惡焦無厭足， 難可得小離。 勿貪于欲樂， 坌污已凈心， 如鳥為塵坌， 奮翮振塵穢。 比丘亦如是， 禪思去塵勞， 塵垢
【現代漢語翻譯】 現代漢語譯本 失去了過去所發的誓願，想要體驗到身體的本性是無常的，它不停地動搖，沒有片刻可以保持穩定，呼吸之間都無法保證，凡夫俗子愚昧迷惑地執著於此。 你現在已經出家，脫離了在家的束縛，為什麼已經脫離了束縛，卻又貪圖睡眠呢？ 如果還沒有斷除愛慾，內心就沒有解脫，沒有獲得最高的智慧，不具備這些條件，就不能稱為出家。 怎麼能安然睡眠，還想稱作出家人的修行？應當勤奮精進，日夜不懈怠，堅定地尋求涅槃。 所追求的還沒有得到，出家是爲了什麼而睡覺呢？用智慧來識別並去除無明，斷盡所有的煩惱結縛，好好調伏自己的心行，獲得最後一次的身體，能夠具備以上這些條件，才可以安然睡眠。
當時，還有一位比丘，也住在那個俱薩羅（Kosala，古印度十六雄國之一）的樹林里，白天進入房間坐禪，卻生起了不好的念頭，執著于貪慾。 這時，林中的天神知道這位比丘生起了不好的念頭，執著于貪慾，心想：『這不符合出家人的修行，是不好的事情，身處這片樹林中，卻生起不好的念頭。我現在應當去開導他。』 這樣想著，天神就來到比丘所在的地方，並說了偈語： 『比丘因為害怕慾望的侵擾，所以來到這片樹林，雖然身體坐在林間，心意卻在林外，馳騁追逐外在的塵埃，生起不好的念頭。 如果滅除了對慾望的執著，然後才能得到解脫，既然得到了解脫，才能知道真正的快樂。 你應該捨棄不快樂，安心地享受佛法帶來的快樂，我現在開導你，讓你重新回到正念。 慾望就像燃燒的山，煎熬枯竭所有的善法，慾望的火焰永遠無法滿足，很難稍微離開它。 不要貪戀慾望的快樂，玷污已經清凈的心，就像鳥兒被塵土沾染，抖動翅膀去除塵土一樣。 比丘也應該這樣，通過禪思去除塵勞，去除污垢。'
【English Translation】 English version Having lost the vows of the past, desiring to experience the impermanent nature of the body, it constantly wavers, with no moment of stability, even the breath cannot be guaranteed, and ordinary people are foolishly attached to it. You have now left home, freed from the bonds of household life, why, having been freed, do you still indulge in sleep? If you have not yet severed desire, your mind is not liberated, you have not attained the highest wisdom, and you do not possess these qualities, you cannot be called a renunciate. How can you sleep peacefully and still claim to be practicing the Dharma of a renunciate? You should strive diligently, day and night without laziness, firmly seeking Nirvana. What you seek has not yet been attained, why sleep after renouncing the world? Use wisdom to discern and remove ignorance, exhaust all the bonds of affliction, properly tame your mind, attain the final body, and only when you possess these qualities can you sleep peacefully.
At that time, there was another Bhikkhu (Buddhist monk), also dwelling in that Kosala (one of the sixteen ancient Indian kingdoms) forest, who, during the day, entered his dwelling to meditate, but arose with evil thoughts, clinging to craving. Then, a Deva (god) of the forest, knowing that the Bhikkhu had arisen with evil thoughts, clinging to craving, thought: 'This is not in accordance with the practice of a renunciate, it is not good, being in this forest, yet arising with evil thoughts. I should now awaken him.' Thinking this, the Deva went to where the Bhikkhu was and spoke these verses: 'Bhikkhu, fearing the terror of desire, you came to this forest, though your body sits in the forest, your mind is outside the forest, running after external dust, arising with evil thoughts. If you extinguish the attachment to desires, then you will attain liberation, and having attained liberation, you will know true happiness. You should abandon unhappiness, and peacefully enjoy the happiness brought by the Dharma, I now awaken you, so that you may return to mindfulness. Desire is like a burning mountain, scorching and withering all good qualities, the flames of desire are never satisfied, and it is difficult to leave it even a little. Do not crave the pleasures of desire, defiling your already pure mind, just as a bird is covered in dust, it shakes its wings to remove the dust. So too should the Bhikkhu, through meditation, remove the dust of defilements, remove the impurities.'
來染心， 正念能除舍。 愛慾即塵垢， 非謂外埃土， 欲覺及瞋癡， 謂之為塵勞。 攝心有智者， 爾乃能除去。」
（三五四）
爾時，復有一比丘，亦住于彼俱薩羅林，晝入房坐，而於欲所，起清凈想。彼林天神知其所念，為覺悟故，即說偈言：
「汝思欲凈想， 欲覺之所吞， 舍欲不凈心， 妄取欲凈想。 比丘汝今者， 處林獨閑坐， 應唸佛法僧， 及已所受戒， 多獲歡喜心， 便知苦邊際。」
（三五五）
爾時，復有一比丘，游俱薩羅國，止一林中，于其日中，盛熱之時，心生不樂。時此比丘即說偈言：
「日中既盛熱， 林木甚鬱蒸， 眾禽以熱故， 各自停不飛， 布穀厲其聲， 我聞生驚懼。」
彼林天神聞此偈已，即說偈言：
「日中盛熱時， 眾鳥皆停住， 布穀厲聲鳴， 汝應生快樂， 不應生怖懼， 此處當畏誰？」
（三五六）
爾時，尊者阿那律游俱薩羅國，止住一林。時阿那律天上本妻，來至此林，禮尊者足，在一面坐，即說偈言：
「汝昔天上時， 善巧奏琴樂， 又復能歌舞， 縱意受快樂。 汝當發心愿， 還向本宮殿， 處三十三天， 彼天豐諸欲， 天女恒翼從， 極樂甚可樂。」
尊
【現代漢語翻譯】 現代漢語譯本 『當染污心生起時，正念能夠去除它。』 『愛慾就是塵垢，不是指外在的塵土，』 『慾念、嗔恨和愚癡，被稱為塵勞。』 『能夠攝持心念的有智慧的人，才能去除這些。』
（三五四）
那時，又有一位比丘，也住在俱薩羅（Kosala，古印度十六雄國之一）的森林裡，白天進入房間禪坐，卻對慾望生起清凈的念頭。那片森林的天神知道他的想法，爲了讓他覺悟，就說了偈語：
『你思念慾望的清凈，卻被慾望的念頭所吞噬，』 『捨棄慾望的不凈之心，卻妄想執取慾望的清凈。』 『比丘啊，你現在獨自在森林裡閑坐，』 『應當憶念佛、法、僧（Buddha, Dharma, Sangha，佛教三寶），以及自己所受的戒律，』 『多生歡喜心，便能知道苦的邊際。』
（三五五）
那時，又有一位比丘，在俱薩羅國遊歷，停留在森林中，在正午炎熱的時候，心中感到不快樂。這時，這位比丘就說了偈語：
『正午時分如此炎熱，林木也悶熱難耐，』 『眾鳥因為炎熱，各自停息不再飛翔，』 『布穀鳥淒厲地鳴叫，我聽了感到驚恐。』
那片森林的天神聽到這偈語后，就說了偈語：
『正午炎熱的時候，眾鳥都停息下來，』 『布穀鳥淒厲地鳴叫，你應該感到快樂，』 『不應該感到恐懼，這裡應當畏懼誰呢？』
（三五六）
那時，尊者阿那律（Anuruddha，佛陀十大弟子之一）在俱薩羅國遊歷，住在一片森林裡。這時，阿那律在天上的妻子，來到這片森林，禮拜尊者的腳，在一旁坐下，就說了偈語：
『你以前在天上時，擅長彈奏琴樂，』 『又能歌善舞，縱情享受快樂。』 『你應該發願，回到原來的宮殿，』 『在三十三天（Trayastrimsa，佛教欲界六天之一），那裡充滿各種慾望，』 『天女們總是侍奉左右，極其快樂，非常值得嚮往。』 尊者阿那律回答說： 『我已斷除一切慾望，不再貪戀天上的快樂。』
【English Translation】 English version 'When defiled thoughts arise, mindfulness can remove them.' 'Desire and lust are the defilements, not external dust,' 'Desire, anger, and ignorance are called the defilements of toil.' 'Those who are wise and can control their minds are able to remove these.'
(354)
At that time, there was another bhikkhu (monk), also dwelling in the Kosala (ancient Indian kingdom) forest, who entered his room during the day to meditate, but had pure thoughts about desire. The deva (deity) of that forest, knowing his thoughts, spoke a verse to awaken him:
'You think of the purity of desire, but are swallowed by the thoughts of desire,' 'Abandoning the impure mind of desire, you falsely grasp at the purity of desire.' 'Bhikkhu, you are now sitting alone in the forest,' 'You should remember the Buddha, Dharma, and Sangha (the three jewels of Buddhism), and the precepts you have received,' 'Generate much joy, and then you will know the end of suffering.'
(355)
At that time, there was another bhikkhu, wandering in the Kosala country, who stayed in a forest. During the heat of midday, he felt unhappy. Then, this bhikkhu spoke a verse:
'The midday is so hot, the forest is stifling,' 'The birds, because of the heat, have stopped flying,' 'The cuckoo cries out shrilly, and I am frightened by the sound.'
The deva of that forest, hearing this verse, spoke a verse:
'When the midday is hot, all the birds rest,' 'The cuckoo cries out shrilly, you should feel joy,' 'You should not feel fear, whom should you fear here?'
(356)
At that time, Venerable Anuruddha (one of the ten great disciples of the Buddha) was wandering in the Kosala country, staying in a forest. Then, Anuruddha's wife from heaven came to this forest, bowed at the Venerable's feet, and sat to one side, and spoke a verse:
'When you were in heaven, you were skilled at playing the lute,' 'And you could sing and dance, indulging in pleasure.' 'You should make a wish to return to your original palace,' 'In the Trayastrimsa heaven (one of the six heavens of the desire realm in Buddhism), there are abundant desires,' 'The heavenly maidens always attend to you, it is extremely joyful and very desirable.' Venerable Anuruddha replied: 'I have cut off all desires, and no longer crave the pleasures of heaven.'
者阿那律說偈答曰：
「天女極為苦， 依止於身見， 諸樂生天者， 一切無不苦。 我不受後有， 更不生彼天， 天女汝當知， 我盡于生死。」
（三五七）
爾時，復有一比丘，在俱薩羅國，止一林住，晝夜誦習，精勤修道，得阿羅漢。已得阿羅漢，止不誦習。彼時天神而說偈言：
「汝常誦法句， 精勤不休廢， 今何故默然， 都無所誦習？」
比丘說偈答言：
「我先求法句， 未得離欲結， 吾今既離欲， 法句義已成。 我今已知見， 不墮于諸道， 所其得出要， 何用文字為？ 世間諸所有， 一切聞見事， 悉皆都舍離， 不受於後有。」
（三五八）
爾時，復有一比丘，在俱薩羅國，依止彼林，眼視不明，請醫佔之。醫語之言：「比丘！若能嗅蓮華香，眼還得明。」彼比丘即信其言，又語之曰：「我於何處得斯蓮花？」醫即答言：「汝若欲得蓮花香者，當詣蓮花池所。」時彼比丘即用其言，至彼池所，端坐嗅香。爾時，天神見其如是，即說偈言：
「池中所生華， 香氣甚馝馥， 汝都不見主， 云何偷花香？ 而汝於今者， 真實得名盜， 大仙汝何故， 而盜于彼香？」
「天神汝當知， 蓮華生池中， 我不傷根莖
【現代漢語翻譯】 現代漢語譯本 阿那律（Anuruddha，佛陀的十大弟子之一，以天眼第一著稱）尊者以偈回答說： 『天女你真是非常痛苦，因為你執著于身見（Sakkāya-diṭṭhi，認為五蘊和合的身體是真實的我）， 那些樂於往生天界的人，沒有一個不是在受苦。 我不再受後有（punabbhava，指來世的生命），更不會再生到天界， 天女你應當知道，我已經斷盡了生死輪迴。』
（三五七）
當時，又有一位比丘，在俱薩羅國（Kosala，古印度十六雄國之一）的一處樹林中居住，日夜誦習佛法，精勤修行，證得了阿羅漢果（Arahat，佛教修行所能達到的最高果位）。他證得阿羅漢果后，便不再誦習佛法。這時，一位天神以偈說道： 『你過去常常誦讀佛法語句，精勤不懈怠， 現在為何沉默不語，完全不再誦習了呢？』
比丘以偈回答說： 『我過去是爲了求得佛法語句，那時還沒有斷除對慾望的執著， 我現在已經斷除了慾望，佛法語句的意義已經在我心中成就。 我現在已經有了正確的知見，不會再墮入各種輪迴之道， 我已經找到了解脫的關鍵，又何必執著于文字呢？ 世間所有的一切，所有聽聞和見到的事物， 我都已經完全捨棄，不再受後有的束縛。』
（三五八）
當時，又有一位比丘，在俱薩羅國，依止在那片樹林中，他的眼睛看不清楚，就請醫生來診治。醫生對他說：『比丘！如果能聞到蓮花的香味，你的眼睛就能恢復光明。』那位比丘相信了醫生的話，又問他說：『我到哪裡才能找到蓮花呢？』醫生回答說：『如果你想得到蓮花的香味，就應該去蓮花池邊。』當時，那位比丘就按照醫生的話，來到蓮花池邊，端坐著聞蓮花的香味。這時，一位天神看到他這樣，就以偈說道： 『池塘里生長的蓮花，香氣非常濃郁， 你都沒有見到蓮花的主人，怎麼能偷聞蓮花的香味呢？ 你現在，確實可以被稱作是偷盜， 大仙，你為何要偷聞蓮花的香味呢？』
『天神你應當知道，蓮花生長在池塘中， 我沒有傷害它的根莖，
【English Translation】 English version Venerable Anuruddha (one of the Buddha's ten chief disciples, known for his divine eye) replied in verse: 'O heavenly maiden, you are truly suffering greatly, because you cling to the view of self (Sakkāya-diṭṭhi, the belief that the five aggregates of the body are a real self), Those who delight in being reborn in the heavens, none of them are free from suffering. I will not be subject to future existence (punabbhava, referring to future lives), nor will I be reborn in the heavens, O heavenly maiden, you should know that I have exhausted the cycle of birth and death.'
(357)
At that time, there was another bhikkhu (monk), dwelling in a forest in the country of Kosala (one of the sixteen ancient Indian kingdoms), who recited the Dharma day and night, diligently practicing the path, and attained the state of Arahant (the highest state of enlightenment in Buddhism). Having attained Arahantship, he ceased reciting the Dharma. Then, a deva (god) spoke in verse: 'You used to constantly recite the verses of the Dharma, diligently and without ceasing, Why are you now silent, and no longer reciting at all?'
The bhikkhu replied in verse: 'I used to seek the verses of the Dharma, when I had not yet severed the bonds of desire, Now that I have severed desire, the meaning of the Dharma verses has been realized within me. Now I have correct understanding, and will not fall into the various paths of rebirth, I have found the key to liberation, so why should I cling to words? All things in the world, all that is heard and seen, I have completely abandoned, and am no longer bound by future existence.'
(358)
At that time, there was another bhikkhu, dwelling in that forest in the country of Kosala, whose eyesight was unclear, so he consulted a doctor. The doctor said to him: 'Bhikkhu! If you can smell the fragrance of a lotus flower, your eyes will regain their sight.' That bhikkhu believed the doctor's words, and asked him: 'Where can I find a lotus flower?' The doctor replied: 'If you wish to obtain the fragrance of a lotus flower, you should go to the lotus pond.' Then, that bhikkhu followed the doctor's advice, went to the lotus pond, and sat there smelling the fragrance of the lotus flowers. At that time, a deva saw him doing this, and spoke in verse: 'The lotus flowers that grow in the pond, their fragrance is very rich, You have not seen the owner of the lotus flowers, how can you steal the fragrance of the lotus flowers? You now, can truly be called a thief, Great sage, why are you stealing the fragrance of the lotus flowers?'
'O deva, you should know, the lotus flowers grow in the pond, I have not harmed their roots or stems,
， 亦不偷盜取， 但遠嗅香氣。 以何因緣故， 名為偷香者？ 我不受此語。」
天神復說偈言：
「池中有香花， 不問其主取， 檀越不施與， 世人名為盜。 大仙汝偷香， 一向成盜罪。」
時有一人來入此池，以鐮芟截蓮花根葉，重負而去。比丘見已，復說偈言：
「斯人入池中， 斬拔花根子， 狼籍而踐蹈， 重擔而赍歸。 何故不遮彼， 語言汝盜取？」
天神說偈答言：
「彼人入池者， 恒作于惡業， 譬如乳兒母， 而著于黑衣， 雖有諸唌唾， 都不見污辱。 汝如白凈衣， 易受其點污， 是故止制汝， 不能遮于彼。 惡人如衣黑， 造惡不譏呵； 鮮白上有點， 猶如蠅腳等， 世人皆共見。 設諸賢智人， 有少微細過， 其喻亦如是， 珂貝上黑點， 人皆遠見之。 若斷結使者， 諸業皆潔凈， 有如毛髮惡， 人見如丘山。」
比丘復說偈言：
「天今利益我， 為欲拔濟故， 隨所見我處， 數數覺悟我。」
「汝不以錢財， 而用市我得， 又不破他國， 虜掠見擒獲。 損益汝自知， 誰逐汝覺悟？ 汝今應自忖， 諸有損益事。」
（三五九）
爾時，尊者十力迦葉在俱薩羅
【現代漢語翻譯】 現代漢語譯本 『我也沒有偷盜，只是遠遠地聞了聞香氣。』『因為什麼緣故，你被叫做偷香者？我不接受這種說法。』 天神又說偈語： 『池塘里有香花，不問花的主人就取用，檀越（施主）沒有施捨給你，世人稱之為盜竊。大仙你偷了香，完全構成了盜竊罪。』 這時，有一個人來到池塘里，用鐮刀割斷蓮花的根莖葉子，然後揹著重物離開了。比丘看到后，又說偈語： 『這個人進入池塘，斬斷拔起花根和蓮子，狼藉地踐踏，然後揹著重擔離開。為什麼不去阻止他，反而說我偷取？』 天神說偈語回答： 『那個人進入池塘，一直都在做惡業，就像哺乳的嬰兒的母親，穿著黑色的衣服，即使沾上一些唾液，也不會覺得污穢。你就像穿著潔白的衣服，很容易被玷污，所以要制止你，而不能阻止他。惡人就像黑色的衣服，即使作惡也不會被指責；潔白的衣服上有一點污點，就像蒼蠅的腳印一樣，世人都會看到。即使是賢明有智慧的人，有一點細微的過失，也像珂貝（一種玉石）上的黑點一樣，人們都會遠遠地看到。如果斷除了煩惱的人，所有的行為都清凈，即使有像毛髮一樣細微的惡行，人們也會看得像丘山一樣大。』 比丘又說偈語： 『天神今天利益我，是爲了救拔我，無論在哪裡看到我，都多次提醒我。』 『你不是用錢財買到我，也不是攻破其他國家，俘虜我而抓獲。你的損失和利益你自己知道，誰會追著你來提醒你？你現在應該自己衡量，所有關於損失和利益的事情。』 （三五九） 當時，尊者十力迦葉（佛陀的十大弟子之一）在俱薩羅（古印度十六雄國之一）
【English Translation】 English version 'I did not steal, I only smelled the fragrance from afar.' 'For what reason are you called a fragrance thief? I do not accept this statement.' The deity then spoke in verse: 'There are fragrant flowers in the pond, taking them without asking the owner, the Danapati (donor) did not give them to you, the world calls it theft. Great sage, you stole the fragrance, which constitutes the crime of theft.' At this time, a person came into the pond, using a sickle to cut off the roots and leaves of the lotus, and then left carrying a heavy load. Upon seeing this, the Bhikkhu spoke in verse again: 'This person enters the pond, cutting and pulling up the flower roots and lotus seeds, trampling them in disarray, and then leaves carrying a heavy load. Why not stop him, but instead say that I am stealing?' The deity replied in verse: 'That person who enters the pond is always doing evil deeds, like a mother with a nursing infant, wearing black clothes, even if some saliva gets on it, she will not feel it is dirty. You are like wearing pure white clothes, easily stained, so you must be stopped, but he cannot be stopped. Evil people are like black clothes, even if they do evil, they will not be criticized; a small stain on white clothes, like a fly's footprint, everyone will see it. Even if wise and virtuous people have a small fault, it is like a black spot on a cowrie shell (a type of jade), people will see it from afar. If those who have cut off their afflictions, all their actions are pure, even if there is evil as fine as a hair, people will see it as large as a mountain.' The Bhikkhu spoke in verse again: 'The deity is benefiting me today, in order to save me, wherever you see me, you repeatedly remind me.' 'You did not buy me with money, nor did you conquer other countries, capture me and seize me. You know your own losses and benefits, who would chase after you to remind you? You should now measure yourself, all matters concerning losses and benefits.' (359) At that time, the Venerable Ten-Power Kasyapa (one of the Buddha's ten great disciples) was in Kosala (one of the sixteen ancient kingdoms of India).
國遷泥窟中。有一獵師名連迦，去尊者不遠，施鹿罥摾。爾時，尊者憐愍獵師，為其說法，彼不解法。尊者迦葉指端出光，獵師雖見，亦不厭離如此惡事，但自思念：「鹿來入罥？為不入罥？」
爾時，遷泥窟神而說偈言：
「獵師處深山， 少智盲無目， 非時又所說， 徒自失其言。 假令汝十指， 一時都出光， 終不能令彼， 得見於四諦。 彼都無智故， 造作諸非法， 不樂及睡眠， 厭離倒凈想， 安住阇利那， 誦習花迦葉。」
（三六〇）
爾時，跋耆子游俱薩羅國，住止彼林。時彼國人一切皆作拘蜜提大會，七日七夜。爾時，跋耆子見是事已，心小退壞，即說偈言：
「我在林樹間， 譬如彼棄木， 我今如棄木， 獨處寓空林， 今日到滿月， 誰苦劇於我？」
爾時，天神知其所念，說偈問言：
「汝今處空林， 云何似棄木？ 地獄羨忉利， 天慕汝亦然。」
（三六一）
爾時，有一比丘在俱薩羅，止住彼林，修持禁戒，已為滿足，更不求勝。時彼天神即說偈言：
「不應以持戒， 多聞及禪定， 住于空靜處， 未盡諸漏結。 不應作是事， 用智自損減， 遠離凡夫法， 逮得菩提樂。」
（三六二）
爾時，俱薩羅國
【現代漢語翻譯】 現代漢語譯本 在遷泥窟中，有一個名叫連迦的獵人，離尊者（指迦葉尊者）不遠，他正在設定捕鹿的陷阱。當時，尊者憐憫這個獵人，想為他說法，但他不理解佛法。尊者迦葉從指尖發出光芒，獵人雖然看見了，卻仍然不厭惡自己的惡行，只是在想：『鹿會進入陷阱嗎？還是不會進入陷阱？』 這時，遷泥窟的神說了偈語： 『獵人身處深山， 少智愚昧如盲人， 非時說教無意義， 徒勞無功白費言。 即使你十指， 同時都發出光芒， 也不能讓他， 得見四諦真理。 他因無智慧， 造作種種非法事， 不喜樂也不睡眠， 厭離顛倒的清凈想， 安住于阇利那（Jalina，指一種修行方式）， 誦習花迦葉（指迦葉尊者）。』 （三六〇） 當時，跋耆子（Vajjiputta）遊歷俱薩羅國，住在那裡的一片樹林中。那時，該國的人們都在舉行拘蜜提（Kumudī）大會，連續七天七夜。當時，跋耆子看到這種情況，心中有些沮喪，就說了偈語： 『我身處樹林間， 如同被遺棄的木頭， 我如今像棄木， 獨自住在空曠的樹林里， 今日是滿月之日， 誰的痛苦比我更甚？』 這時，天神知道他的想法，就說了偈語問他： 『你如今身處空林， 為何說自己像棄木？ 地獄眾生羨慕忉利天（Tāvatiṃsa，欲界六天之一）， 天人也羨慕你。』 （三六一） 當時，有一位比丘在俱薩羅國，住在那裡的一片樹林中，他修行戒律，已經感到滿足，不再追求更高的境界。這時，天神就說了偈語： 『不應以持戒， 多聞和禪定， 住在空靜之處， 而未斷盡煩惱。 不應做這樣的事， 用智慧自我損減， 遠離凡夫的修行， 才能獲得菩提的快樂。』 （三六二） 當時，俱薩羅國
【English Translation】 English version In the mud cave, there was a hunter named Lenka, not far from the Venerable (referring to Venerable Kasyapa), who was setting up deer snares. At that time, the Venerable, out of compassion for the hunter, wanted to preach the Dharma to him, but he did not understand it. Venerable Kasyapa emitted light from his fingertips, and although the hunter saw it, he still did not detest his evil deeds, but was only thinking: 'Will the deer enter the snare? Or will it not enter the snare?' At this time, the deity of the mud cave spoke a verse: 'The hunter is in the deep mountains, With little wisdom, blind and ignorant, Speaking at the wrong time is meaningless, Effort in vain, words wasted. Even if your ten fingers, All emit light at once, It still cannot make him, See the Four Noble Truths. Because he has no wisdom, He commits all kinds of unlawful deeds, Neither enjoys pleasure nor sleep, Detests the inverted idea of purity, Abides in Jalina (referring to a practice), And recites the flower Kasyapa (referring to Venerable Kasyapa).' (360) At that time, Vajjiputta was traveling in the country of Kosala, staying in a forest there. At that time, the people of that country were all holding the Kumudī festival, for seven days and seven nights. At that time, Vajjiputta, seeing this situation, felt a little discouraged and spoke a verse: 'I am in the forest among the trees, Like a piece of discarded wood, I am now like discarded wood, Living alone in the empty forest, Today is the full moon, Whose suffering is greater than mine?' At this time, the deity, knowing his thoughts, spoke a verse asking him: 'You are now in the empty forest, Why do you say you are like discarded wood? The beings in hell envy the Tāvatiṃsa heaven (one of the six heavens of the desire realm), And the gods also envy you.' (361) At that time, there was a bhikkhu in Kosala, staying in a forest there, who practiced the precepts and was already satisfied, no longer seeking higher realms. At this time, the deity spoke a verse: 'One should not rely on keeping precepts, Extensive learning, and meditation, Staying in a quiet place, Without having exhausted all defilements. One should not do such things, Using wisdom to diminish oneself, By abandoning the practices of ordinary people, One can attain the joy of Bodhi.' (362) At that time, the country of Kosala
有一比丘，號曰龍與，住止彼林，好樂家法，晨入聚落，日暮乃還。爾時，天神作是念言：「此年少比丘親近憒鬧，朝往暮還。我於今者，為作覺悟。」即說偈言：
「去時何太早？ 回還何逼暮？ 瞻形觀相貌， 如似在家者。 數數常往返， 苦樂同世俗， 龍與汝當知， 宜應自思量。 勿貪著居家， 以損清凈行， 汝今慎勿為， 無自在所牽。」
（三六三）
爾時，復有眾多比丘在俱薩羅國，止住彼林。眾多比丘掉動不停，少於慚恥，輕躁佷戾，識念不定，心意惶惶，諸根馳散。爾時，天神作是念：「比丘之法不應如是，斯甚不善。我當爲其說覺悟偈。」即說偈言：
「瞿曇諸弟子， 正命用自活， 乞食及住時， 常思于無常， 于彼住坐臥， 亦復思無常。 已自難將養， 佷戾心馳散， 譬如世俗人， 食訖皆睡眠， 棄于自己舍， 親近著他家。 如為人所迫， 強逼作沙門， 無實無信心， 亦不求出家， 強著僧伽梨， 如老牛駕犁。」
爾時，諸比丘即答之言：「今者汝欲譏我等耶？」天覆說偈答言：
「我不見種姓， 亦不稱名字， 我今敬禮僧， 譏毀作過者， 若能住精進， 我今亦禮足。」
（三六四）
爾時，憍薩羅國
【現代漢語翻譯】 現代漢語譯本 有一位比丘，名叫龍與（Longyu），住在那個樹林里，喜歡在家俗人的生活方式。他早上進入村落，傍晚才返回。當時，一位天神這樣想：『這個年輕的比丘親近喧鬧，早出晚歸。我今天應該讓他覺悟。』於是，天神說了這樣的偈語： 『你為何去得如此早？為何回來得如此晚？看你的樣子，就像一個在家俗人。你頻繁地往返，和世俗之人一樣感受苦樂。龍與啊，你應該自己好好想想。不要貪戀居家生活，以至於損害了清凈的修行。你現在要謹慎，不要被那些不自在的事物所牽引。』 當時，還有許多比丘住在俱薩羅國（Kosala）的那個樹林里。這些比丘動盪不安，缺少慚愧之心，輕浮暴躁，心神不定，心意惶恐，六根散亂。當時，一位天神這樣想：『比丘的修行不應該這樣，這非常不好。我應該為他們說一些覺悟的偈語。』於是，天神說了這樣的偈語： 『喬達摩（Gautama）的弟子們，應該以正當的方式謀生，乞食和居住時，要常常思念無常。在住處坐臥時，也要思念無常。你們已經很難自我約束，暴躁且心神散亂，就像世俗之人一樣，吃完飯就睡覺，拋棄自己的住所，親近他人的家。就像被人強迫一樣，被迫出家為沙門，沒有真實的信仰，也不追求出家，只是勉強穿著僧伽梨（samghati），就像老牛拉犁一樣。』 當時，那些比丘回答說：『你現在是想譏諷我們嗎？』天神又說了偈語回答： 『我不是看你們的種姓，也不是稱呼你們的名字。我今天尊敬僧團，譏諷那些犯錯的人。如果你們能夠精進修行，我也會禮敬你們的足。』 當時，在憍薩羅國（Kosala）
【English Translation】 English version There was a bhikkhu (monk), named Longyu, who lived in that forest, and he enjoyed the ways of householders. He would enter the village in the morning and return only in the evening. At that time, a deva (god) thought, 『This young bhikkhu is associating with noise and bustle, going out early and returning late. I should awaken him today.』 Then, the deva spoke this verse: 『Why do you go so early? Why do you return so late? Looking at your form and appearance, you seem like a householder. You frequently go back and forth, experiencing joys and sorrows like worldly people. Longyu, you should reflect on this yourself. Do not be greedy for household life, so as to damage your pure practice. You must be careful now, do not be led by things that are not free.』 At that time, there were also many bhikkhus living in that forest in Kosala. These bhikkhus were restless, lacking in shame, frivolous and irritable, with unsettled minds, anxious hearts, and scattered senses. At that time, a deva thought, 『The practice of bhikkhus should not be like this, it is very bad. I should speak some verses of awakening for them.』 Then, the deva spoke this verse: 『The disciples of Gautama should live by right livelihood, and when begging for food and dwelling, they should always contemplate impermanence. When sitting and lying down in their dwelling, they should also contemplate impermanence. You have already become difficult to manage, irritable and with scattered minds, like worldly people who sleep after eating, abandoning their own dwellings and associating with the homes of others. It is as if you were forced, compelled to become a samana (ascetic), without true faith, nor seeking to leave home, merely wearing the samghati (monk's robe) like an old ox pulling a plow.』 At that time, those bhikkhus replied, 『Are you now trying to mock us?』 The deva then spoke a verse in reply: 『I do not look at your lineage, nor do I call out your names. Today, I respect the Sangha (monastic community), and I criticize those who make mistakes. If you can practice diligently, I will also bow at your feet.』 At that time, in Kosala
有一比丘，林中止住，與一長者共為親友。是時長者有一兒婦，年少端正，時，此比丘少共語言，眾人皆謗，謂為非法。是時比丘聞是語已，心中懊惱，欲向林中而自刑戮。天神念言：「彼比丘實無過患，於此林中，若自刑害，甚為非理。我當令其使得覺悟。」
時此天神即便化作彼兒婦形，至比丘所。比丘見已，即向化婦而說偈言：
「如市在四衢， 甚為寬博處， 唯有染污語， 三四人眾中， 親近生誹謗。 汝知是事已， 宜應速疾去， 勿得此間住。」
時化天神復說偈言：
「出家應忍受， 譏毀誹謗言， 謗語是不實， 不宜生愁惱。 空聲不著己， 但是虛妄語， 自省無過咎， 不應生惱苦。 聞謗而恐畏， 云何處深林？ 譬如彼野鹿， 終身行不立， 能忍諸音聲， 善惡上中下， 有識之佳人， 成就具正行， 不以他語故， 得名賊牟尼。 汝今自審己， 既無諸過咎， 賢聖及諸天， 亦知汝無過。」
時化天神說是偈已，即于其處隱沒不現。彼時比丘晝夜精勤，心不懈息，斷除煩惱，得成羅漢。
別譯雜阿含經卷第十六
【現代漢語翻譯】 現代漢語譯本 有一位比丘（bhiksu，佛教出家男眾），住在樹林中，與一位長者（gṛhapati，在家富裕的佛教信徒）是親密的朋友。當時，這位長者有一個年輕貌美的兒媳。這位比丘有時會和她交談幾句，眾人因此誹謗他，說他行為不端。比丘聽到這些話后，心中懊惱，想要到樹林深處自殺。 這時，一位天神（deva，佛教中的神靈）心想：『這位比丘實際上並沒有過錯，如果他在這樹林中自殺，實在是不合道理。我應當讓他覺悟。』 於是，這位天神立即化作那位兒媳的模樣，來到比丘面前。比丘見到后，就對著化身成的女子說了偈語： 『如同在四通八達的十字路口， 那是多麼寬闊的地方， 卻只有污穢的言語， 在三四個人群中， 親近就會產生誹謗。 你既然知道這些事， 就應該趕快離開， 不要在這裡停留。』 這時，化身的天神又說了偈語： 『出家人應當忍受， 譏諷和誹謗的言語， 誹謗的話是不真實的， 不應該因此而感到憂愁。 空洞的聲音不會附著在自己身上， 那只是虛妄的言語， 自己反省沒有過錯， 就不應該產生煩惱痛苦。 聽到誹謗就感到恐懼， 又怎麼能在深林中修行？ 就像那野鹿一樣， 終身都無法安定下來， 能夠忍受各種聲音， 無論是好是壞，是高是低。 有見識的賢人， 成就了正確的修行， 不會因為別人的言語， 就被稱為賊牟尼（muni，指修行者）。 你現在自己審視自己， 既然沒有過錯， 賢聖和諸天， 也都知道你沒有過錯。』 化身的天神說完這些偈語后，就在那裡消失不見了。那時，比丘日夜精進修行，心不懈怠，斷除了煩惱，最終證得了阿羅漢果（arhat，佛教修行者所能達到的最高境界之一）。
【English Translation】 English version There was a bhiksu (Buddhist monk) dwelling in a forest, who was a close friend of a grhapati (wealthy lay Buddhist). At that time, the grhapati had a young and beautiful daughter-in-law. This bhiksu sometimes spoke a few words with her, and the people slandered him, saying that his behavior was improper. When the bhiksu heard these words, he was distressed and wanted to go deep into the forest to kill himself. At this time, a deva (god in Buddhism) thought: 『This bhiksu has actually done nothing wrong. If he kills himself in this forest, it is very unreasonable. I should make him realize the truth.』 Then, this deva immediately transformed into the form of that daughter-in-law and came to the bhiksu. When the bhiksu saw her, he spoke a verse to the transformed woman: 『Like a crossroads in the marketplace, That is such a wide and open place, Yet there are only defiled words, Among three or four people, Closeness breeds slander. Since you know these things, You should leave quickly, Do not stay here.』 At this time, the transformed deva spoke another verse: 『A renunciate should endure, The words of mockery and slander, The words of slander are not true, You should not feel sorrow because of them. Empty sounds do not attach to oneself, They are just false words, If you reflect on yourself and find no fault, You should not generate distress and suffering. If you are afraid upon hearing slander, How can you practice in the deep forest? Like the wild deer, Who can never settle down in life, Able to endure all kinds of sounds, Whether good or bad, high or low. A wise person with understanding, Who has achieved correct practice, Will not be called a thief muni (a practitioner) because of others' words. Now you should examine yourself, Since you have no faults, The sages and devas, Also know that you have no faults.』 After the transformed deva spoke these verses, he disappeared from that place. At that time, the bhiksu practiced diligently day and night, without laziness, eliminated his afflictions, and finally attained the state of arhat (one of the highest states of enlightenment in Buddhism).