T02n0101_雜阿含經

大正藏第 02 冊 No. 0101 雜阿含經

No. 101

雜阿含經

附吳魏二錄

（一）

聞如是：

一時佛在拘薩國，多比丘俱行往竹中，一竹中止，行止𨽁中柏樹間。在時，佃家婆羅門，姓為蒲盧，一竹外多犁者共會飯，能五百犁。是時佛念日尚早，今居前一竹中，行到佃家。多犁者飯時會，佛便至佃家飯會處。佃家見佛從來，已見為說如是：「我為自犁自種，已自犁自種為食；卿具譚行者，可犁可種，已犁已種當食。」佛報佃家說如是：「我亦犁亦種，已犁已種食。」佃家報佛如是：「雖佛說如是，我為犁為種，已犁已種食。我不見卿種具，若牛、若槅、若轅、若叉鄧，但言佃家種，從后說絕。我不見種具，說種具令我知種。」佛報：「信為種，行為水，慧為牛，慚為犁，心為鄧，意為金，身守口守食為壟，至誠治不止為竟，精進不捨槅，行行為安隱，行不復還已，行無有憂。如是已種，從是致甘露；如是種，一切從苦得脫。」便佃家滿器飯至佛上：「真佛能佃，實佛大佃，愿取我飯，哀故。」佛報說如是：「已說經故不可食，行者自知是法已問。佛說經常法如是，增法不必從是望道，但結盡疑索意止。是飯食飲供養祠，如是地入與中大福

現代漢語譯本 如是我聞： 一時，佛陀在拘薩羅國，與眾多比丘一同前往竹林，在一片竹林中停留，在行走的路徑中，他們停留在柏樹之間。當時，一位名叫蒲盧的佃農婆羅門，在竹林外與許多犁田的人一起吃飯，大約有五百人。這時，佛陀心想時間還早，現在住在前面的竹林中，便走到佃農的住處。當時，許多犁田的人正在吃飯，佛陀便來到他們吃飯的地方。佃農看到佛陀走來，便對佛陀說：『我親自耕田播種，然後靠自己耕種的食物為生；您這位修行人，也應該耕田播種，然後才能靠耕種的食物為生。』佛陀回答佃農說：『我也是耕田播種，然後靠耕種的食物為生。』佃農對佛陀說：『雖然您這樣說，我親自耕田播種，然後靠耕種的食物為生。我沒有看到您有耕種的工具，比如牛、犁、轅、叉等，您只是說自己耕種，這說法太籠統了。我沒有看到您的耕種工具，請您告訴我您的耕種工具是什麼。』佛陀回答說：『信仰是種子，行為是水，智慧是牛，慚愧是犁，心是鄧，意是金，守護身口意是田壟，至誠不懈地耕耘是終點，精進不捨是犁的橫木，這樣修行才能安穩，修行不會退轉，修行沒有憂愁。這樣耕種，就能獲得甘露；這樣耕種，一切都能從痛苦中解脫。』這時，佃農盛滿一器飯，送到佛陀面前說：『您真是能耕種的佛陀，真是偉大的佛陀，請接受我的飯食，這是我的誠意。』佛陀回答說：『因為我已經說了經，所以不能吃，修行人應該自己明白這個道理。佛陀所說的常法就是這樣，增長的法不必從這裡求道，只要斷除疑惑，停止妄想。這些飯食、飲料、供養、祭祀，都能帶來巨大的福報。』

English version Thus have I heard: At one time, the Buddha was in the country of Kosala, and together with many monks, they went to a bamboo grove, stopping in one of the bamboo groves, and in their walking path, they stayed among the cypress trees. At that time, a farmer Brahmin named Pulu, was eating with many plowmen outside the bamboo grove, about five hundred of them. At this time, the Buddha thought that it was still early, and now residing in the bamboo grove in front, he went to the farmer's residence. At that time, many plowmen were eating, and the Buddha came to the place where they were eating. The farmer saw the Buddha coming and said to the Buddha: 'I personally plow and sow, and then live by the food I grow; you, a practitioner, should also plow and sow, and then live by the food you grow.' The Buddha replied to the farmer: 'I also plow and sow, and then live by the food I grow.' The farmer said to the Buddha: 'Although you say so, I personally plow and sow, and then live by the food I grow. I have not seen you have any tools for plowing, such as oxen, plows, yokes, forks, etc. You just say you plow, which is too general. I have not seen your plowing tools, please tell me what your plowing tools are.' The Buddha replied: 'Faith is the seed, action is the water, wisdom is the ox, shame is the plow, the mind is the harrow, intention is the gold, guarding the body, mouth, and mind is the ridge, sincere and unremitting cultivation is the end, diligent and unyielding is the crossbar of the plow, practicing in this way can be peaceful, practice will not regress, practice has no worries. Cultivating in this way, one can obtain nectar; cultivating in this way, everything can be liberated from suffering.' At this time, the farmer filled a vessel with food and presented it to the Buddha, saying: 'You are truly a Buddha who can cultivate, truly a great Buddha, please accept my food, this is my sincerity.' The Buddha replied: 'Because I have already spoken the sutra, I cannot eat, practitioners should understand this principle themselves. The constant law spoken by the Buddha is like this, the law of growth does not necessarily seek the path from here, as long as doubts are eliminated and delusions are stopped. These meals, drinks, offerings, and sacrifices can bring great blessings.'

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。」婆羅門復白佛：「我今為是食與誰？」佛報如是：「無有世間若天、若魔、若梵、若沙門，一切令是飯食不能得消，但佛亦得道者，持是飯行，至無有蟲水便投中，若空地無有草掘埋。」婆羅門已受佛言便行，無有蟲水投中，已投中煙出燃沸大沸作聲，譬喻如揣鐵赤葉鐵一日在火燒，便投水便熱出汽出沸大沸有聲。如是已婆羅門持飯著水中，便煙出然沸大沸作聲。婆羅門驚怖毛起，便持頭面著佛足作禮言：「我可從佛得作沙門，離惡受教誡，從佛受行。」佛言：「可凈行道已從是。」婆羅門從佛受教誡，竟佛法到得不著道。

佛說如是。

（二）

一時佛在舍衛國祇樹給孤獨園。是時生聞婆羅門到佛。已到為問佛起居，一處坐。已一處坐，生聞為佛說如是：「聞佛說：『是但應與我佈施，不可與奇佈施，與我佈施大福，與奇佈施不大福。但與我弟子佈施，莫與奇弟子佈施，與我弟子佈施大福，與奇弟子佈施不大福

現代漢語譯本：婆羅門又問佛陀：『我現在要把這食物給誰呢？』佛陀回答說：『世間沒有天神、魔鬼、梵天、沙門等任何眾生能夠消化這食物，只有佛陀或得道者才能消化。你拿著這食物，走到沒有蟲子和水的地方，把它扔進去，或者在空地上沒有草的地方挖個坑埋起來。』婆羅門聽了佛陀的話就去做了，他找到沒有蟲子和水的地方把食物扔了進去，食物扔進去後，冒出煙，燃燒沸騰，發出巨大的聲響，就像一塊燒紅的鐵，在火中燒了一天，然後扔進水裡，會冒出熱氣，沸騰，發出巨大的聲響一樣。婆羅門把食物扔進水裡后，果然冒出煙，燃燒沸騰，發出巨大的聲響。婆羅門驚恐萬分，汗毛豎立，於是把頭和臉貼在佛陀的腳上，行禮說：『我願意跟隨佛陀出家做沙門，遠離罪惡，接受教誨，跟隨佛陀修行。』佛陀說：『可以，你先凈身修行，然後就可以跟隨我。』婆羅門接受了佛陀的教誨，最終領悟了佛法，達到了不執著的境界。 佛陀是這樣說的。 我聽佛陀這樣說： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，生聞婆羅門來到佛陀這裡。到了之後，他問候佛陀起居，然後坐在一旁。坐下後，生聞對佛陀說：『我聽說佛陀說：『佈施應該只給我，不應該給其他人。給我佈施有大福報，給其他人佈施沒有大福報。應該只給我的弟子佈施，不應該給其他弟子佈施。給我的弟子佈施有大福報，給其他弟子佈施沒有大福報。』

English version: The Brahmin then asked the Buddha, 'To whom should I give this food now?' The Buddha replied, 'There is no being in the world, whether gods, demons, Brahma, or ascetics, who can digest this food. Only a Buddha or an enlightened one can digest it. Take this food to a place without insects or water and throw it in, or dig a hole in a bare place without grass and bury it.' The Brahmin, having heard the Buddha's words, went and did as he was told. He found a place without insects or water and threw the food in. As soon as the food was thrown in, smoke arose, it burned and boiled, making a great noise, like a piece of red-hot iron that had been burning in the fire for a day, and then thrown into water, which would then steam, boil, and make a great noise. When the Brahmin threw the food into the water, smoke arose, it burned and boiled, making a great noise. The Brahmin was terrified, his hair stood on end, and he placed his head and face at the Buddha's feet, bowing and saying, 'I wish to leave home and become a monk under the Buddha, to turn away from evil, receive teachings, and follow the Buddha's practice.' The Buddha said, 'It is permissible. First, purify yourself through practice, and then you may follow me.' The Brahmin accepted the Buddha's teachings, and eventually understood the Dharma, reaching a state of non-attachment. Thus spoke the Buddha. (Two) At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the Brahmin Senavani came to the Buddha. Having arrived, he inquired about the Buddha's well-being and sat down to one side. Having sat down, Senavani said to the Buddha, 'I have heard the Buddha say: 『One should only give alms to me, not to others. Giving alms to me brings great merit, while giving alms to others does not bring great merit. One should only give alms to my disciples, not to other disciples. Giving alms to my disciples brings great merit, while giving alms to other disciples does not bring great merit.』'

。』若如是說者，為如是為與我佈施，與我弟子佈施為大福？設如是說者，為不罵佛不論議，為是佛言？不如說不？為法說不？不犯法不？為無有得長短不？」佛告婆羅門：「若人說佛說如是，但與我佈施莫與奇，與我弟子佈施莫與奇，與我弟子佈施大福，與奇弟子佈施福少。如是言不如言，為說我論議，亦不如言亦非法，諸有法論議。何以故？我不說如是，為與我佈施莫與奇，至如上說。若有說如是，便壞三倒道，佈施家壞福，受者壞德，亦自壞意。若有蕩釜亦蕩杅器，人持至園中棄園中，意生：『若園中蟲從食，令蟲身安隱從是活。』從是因緣我說能致福。何復問與人？我但說：『與持戒者福大，不持戒者福少。』」婆羅門報佛：「我亦說如是，持戒者福大，不持戒者福少。」「一切應與佈施隨可意，不持戒者少福，持戒者福大，若黑、白，亦赤、黃，亦所行，孔雀、牛、鴿亦爾。所是身案本從生，態力從聚，善惡從出，但案行，莫視色。人亦如是所有身生，亦道人，亦城中人、佃家，亦擔死人種，是為各有身從是生，持戒者能得度世，與是為大福，癡不及者不聞難受，與是少福

現代漢語譯本：『如果有人這樣說，『給我佈施，與給我的弟子佈施相比，哪個福報更大？』如果有人這樣說，『不要責罵佛，不要議論佛，這是佛說的話嗎？』這樣說對嗎？符合佛法嗎？不犯法嗎？有沒有長短之分？』佛陀告訴婆羅門：『如果有人說佛陀這樣說過，『只給我佈施，不要給其他人佈施，給我的弟子佈施福報大，給其他弟子佈施福報少。』這樣說是不對的，是曲解我的教義，不符合佛法，所有關於佛法的討論都不應該這樣。為什麼呢？我沒有說過這樣的話，『只給我佈施，不要給其他人佈施』，像上面說的那樣。如果有人這樣說，就會破壞三顛倒的道理，佈施的人會損失福報，接受佈施的人會損失德行，自己也會迷失本心。如果有人把鍋和木桶都洗乾淨，然後拿到園子里扔掉，心裡想：『如果園子里的蟲子能吃到這些，讓它們身體安穩，靠這些活下去。』從這個因緣來說，我說這樣做能帶來福報。為什麼還要問給誰佈施呢？我只是說：『給持戒的人佈施福報大，給不持戒的人佈施福報少。』婆羅門回答佛陀：『我也是這樣認為的，持戒的人福報大，不持戒的人福報少。』『一切都應該隨心意佈施，不持戒的人福報少，持戒的人福報大，無論是黑色的、白色的，還是紅色的、黃色的，還是所行走的，孔雀、牛、鴿子也是如此。身體的本性都是從出生而來，力量是從聚集而來，善惡是從行為中產生，只要看行為，不要看外表。人也是如此，所有身體的出生，無論是道人，還是城裡人、佃戶，還是抬死人的人，都是各有身體從這裡出生，持戒的人能夠度脫世間，給他們佈施福報大，愚癡的人不明白這個道理，難以接受，給他們佈施福報少。』 現代漢語譯本：佛陀說：『如果有人說，『只給我佈施，不要給其他人佈施，給我的弟子佈施福報大，給其他弟子佈施福報少。』這樣說是不對的，是曲解我的教義，不符合佛法。』佛陀說：『我沒有說過這樣的話，『只給我佈施，不要給其他人佈施』。如果有人這樣說，就會破壞三顛倒的道理，佈施的人會損失福報，接受佈施的人會損失德行，自己也會迷失本心。』佛陀說：『我只是說，給持戒的人佈施福報大，給不持戒的人佈施福報少。』婆羅門說：『我也是這樣認為的，持戒的人福報大，不持戒的人福報少。』佛陀說：『一切都應該隨心意佈施，不持戒的人福報少，持戒的人福報大。』佛陀說：『身體的本性都是從出生而來，力量是從聚集而來，善惡是從行為中產生，只要看行為，不要看外表。人也是如此，所有身體的出生，無論是道人，還是城裡人、佃戶，還是抬死人的人，都是各有身體從這裡出生，持戒的人能夠度脫世間，給他們佈施福報大，愚癡的人不明白這個道理，難以接受，給他們佈施福報少。』

English version: 'If someone says, 『Is it a greater blessing to give to me, or to give to my disciples?』 If someone says, 『Do not scold the Buddha, do not discuss the Buddha, is this what the Buddha said?』 Is this correct? Does it conform to the Dharma? Does it not violate the law? Is there no distinction between long and short?』 The Buddha told the Brahmin: 『If someone says that the Buddha said, 『Only give to me, do not give to others, giving to my disciples is a great blessing, giving to other disciples is a small blessing.』 This is incorrect, it is a misinterpretation of my teachings, it does not conform to the Dharma, and all discussions about the Dharma should not be like this. Why? I did not say such a thing, 『Only give to me, do not give to others,』 as mentioned above. If someone says this, they will destroy the three inverted views, the giver will lose blessings, the receiver will lose virtue, and they will also lose their own mind. If someone washes the pot and the wooden bucket clean, and then throws them away in the garden, thinking: 『If the insects in the garden can eat these, let them be safe and live on these.』 From this cause, I say that doing this can bring blessings. Why ask who to give to? I only say: 『Giving to those who uphold the precepts is a great blessing, giving to those who do not uphold the precepts is a small blessing.』 The Brahmin replied to the Buddha: 『I also think so, those who uphold the precepts have great blessings, those who do not uphold the precepts have small blessings.』 『Everything should be given according to one's intention, those who do not uphold the precepts have small blessings, those who uphold the precepts have great blessings, whether black, white, red, or yellow, or what they do, peacocks, cows, and pigeons are the same. The nature of the body comes from birth, strength comes from gathering, good and evil come from actions, just look at the actions, do not look at the appearance. People are the same, all bodies are born, whether they are Taoists, city people, tenants, or those who carry the dead, each has a body born from here, those who uphold the precepts can transcend the world, giving to them is a great blessing, foolish people do not understand this principle, it is difficult to accept, giving to them is a small blessing.』 English version: The Buddha said: 'If someone says, 『Only give to me, do not give to others, giving to my disciples is a great blessing, giving to other disciples is a small blessing.』 This is incorrect, it is a misinterpretation of my teachings, it does not conform to the Dharma.' The Buddha said: 'I did not say such a thing, 『Only give to me, do not give to others.』 If someone says this, they will destroy the three inverted views, the giver will lose blessings, the receiver will lose virtue, and they will also lose their own mind.' The Buddha said: 'I only say that giving to those who uphold the precepts is a great blessing, giving to those who do not uphold the precepts is a small blessing.' The Brahmin said: 'I also think so, those who uphold the precepts have great blessings, those who do not uphold the precepts have small blessings.' The Buddha said: 'Everything should be given according to one's intention, those who do not uphold the precepts have small blessings, those who uphold the precepts have great blessings.' The Buddha said: 'The nature of the body comes from birth, strength comes from gathering, good and evil come from actions, just look at the actions, do not look at the appearance. People are the same, all bodies are born, whether they are Taoists, city people, tenants, or those who carry the dead, each has a body born from here, those who uphold the precepts can transcend the world, giving to them is a great blessing, foolish people do not understand this principle, it is difficult to accept, giving to them is a small blessing.'

。莫事不知者，但事知者多慧道弟子，道弟子多信有枝根本，有因緣從因緣上天，有因緣從因緣墮惡道，有因緣從因緣度世，如是皆從因緣便。」生聞婆羅門從坐起，持頭面著佛足下，從今為歸佛持戒。

（三）

一時佛在舍衛國祇樹給孤獨園。有𨻗𫕈阇壯年婆羅門，至佛所，已至與佛共相問，已問一處坐，已坐為問佛：「如是持何等分別觀惡人？」佛報言：「譬喻惡人如月。」復問佛：「若人慾分別慧人，持何等觀？」「譬喻慧人如月。」復問佛：「何等為不慧人如月？」「譬喻二十九日，月明亦減、色亦減，方亦減、見亦減，在中夜過為減行，有時月為一切索盡，不復現如月盡時。愚癡亦如是，為從所得道者，聞經教誡、慧信已得，不奉行、不受聽、不著心，舍離教、不著行，便信減、戒減、聞減、施減、慧減中夜過亡。是婆羅門有一時令所愚人者，一切盡、一切不現所得好法，譬如月盡時二十九日，如是見愚癡者譬喻月。」復問佛：「欲知慧者行說。」「譬喻月十五日，明亦增、方亦增、見亦增，復一時為月一切增具止，十五日時亦如是

現代漢語譯本：『沒有什麼事情是不知道的，只是知道事情的人多是具有智慧的道弟子。道弟子多相信事物有根本，有因緣從因緣昇天，有因緣從因緣墮入惡道，有因緣從因緣度化世人，這些都是從因緣而來。』生聞婆羅門從座位上站起來，用頭面觸碰佛的腳，表示從今以後皈依佛門，持守戒律。 佛陀這樣說道。 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。有一位名叫𨻗𫕈的壯年婆羅門來到佛陀所在的地方，到達后與佛陀互相問候，問候完畢后在一旁坐下，坐下後問佛陀：『用什麼方法來分辨觀察惡人？』佛陀回答說：『可以把惡人比作月亮。』又問佛陀：『如果想分辨有智慧的人，用什麼方法觀察？』『可以把有智慧的人比作月亮。』又問佛陀：『什麼是不智慧的人像月亮？』『可以比作二十九日的月亮，月亮的光明減少、顏色減少、形狀減少、可見度減少，在半夜過後逐漸減少，有時月亮會完全消失，不再出現，就像月亮消失的時候。愚癡的人也是這樣，從已經獲得道的人那裡，聽到經文教誨、獲得智慧和信仰后，不奉行、不接受聽聞、不放在心上，捨棄教誨、不付諸行動，就會信仰減少、戒律減少、聽聞減少、佈施減少、智慧減少，就像半夜過後逐漸消亡。這位婆羅門有一段時間讓那些愚癡的人，一切都消失、一切都不顯現所獲得的好法，就像月亮消失時的二十九日，這樣看待愚癡的人就像月亮。』又問佛陀：『想知道有智慧的人的行為，請您說說。』『可以比作十五日的月亮，光明增加、形狀增加、可見度增加，過一段時間月亮會完全圓滿，十五日的時候也是這樣。

English version: 'There is nothing that is not known, but those who know things are mostly wise disciples of the Way. Disciples of the Way mostly believe that things have roots, that there are causes and conditions for ascending to heaven from causes and conditions, that there are causes and conditions for falling into evil paths from causes and conditions, and that there are causes and conditions for saving the world from causes and conditions. All these come from causes and conditions.' The Brahmin Shengwen rose from his seat, touched his head to the Buddha's feet, and declared that from now on he would take refuge in the Buddha and observe the precepts. The Buddha spoke thus. (Three) At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. There was a young Brahmin named 𨻗𫕈 who came to where the Buddha was. Having arrived, he exchanged greetings with the Buddha, and after the greetings, he sat down to one side. Having sat down, he asked the Buddha: 'How does one distinguish and observe an evil person?' The Buddha replied: 'An evil person can be likened to the moon.' He then asked the Buddha: 'If one wishes to distinguish a wise person, how should one observe them?' 'A wise person can be likened to the moon.' He further asked the Buddha: 'How is an unwise person like the moon?' 'They can be likened to the moon on the twenty-ninth day, when the moon's light diminishes, its color diminishes, its shape diminishes, and its visibility diminishes. After midnight, it gradually decreases, and sometimes the moon completely disappears, no longer appearing, just like when the moon disappears. A foolish person is also like this. From those who have attained the Way, having heard the teachings of the scriptures, having gained wisdom and faith, they do not practice, do not accept the teachings, do not keep them in their hearts, abandon the teachings, and do not put them into practice. Their faith diminishes, their precepts diminish, their hearing diminishes, their giving diminishes, and their wisdom diminishes, like gradually fading away after midnight. This Brahmin once made those foolish people, everything disappears, everything does not show the good dharma they have obtained, just like the twenty-ninth day when the moon disappears, this is how he views foolish people, like the moon.' He then asked the Buddha: 'I wish to know the actions of a wise person, please tell me.' 'They can be likened to the moon on the fifteenth day, when the light increases, the shape increases, and the visibility increases. After a while, the moon will be completely full, and it is the same on the fifteenth day.'

。慧者所道德言如法行便得信，從得信，聽事著意不捨離，所教合聚，便得增信、增戒、增聞、增施、增慧增高，敢言便中夜增滿，亦有一時增所，是智慧者一切行得具足所行凈教誡，譬喻月十五日明月時至，明慧人見如是。婆羅門，譬喻月從移說絕辭，譬如月明在中行，一切天下星宿從明所勝，信聞者亦爾，能佈施無有慳，難捨世間一切為從佈施明，譬如雷鳴云電俱多含水灑地，信聞者亦如是，能佈施無有慳，便從飲食滿設說復與，便有名聞聲如天雨墮，便多福汔與者得，如雨珍寶谷，名聞亦得天上，已有德行後世在天上。」便𨻗𫕈阇從坐起，持頭面著佛足禮，從今受佛教誡行。

（四）

一時佛在舍衛國祇樹給孤獨園。佛告比丘：「一時佛在優墮羅國，河名屈然，在邊尼拘類樹適得道時自念：『人行道一挈令行者，從憂懣苦不可意，能得度滅亦致正法。何等為正法？為四意止。何等為四意止？若比丘身身觀止行，自意知從世間癡不可意，能離外身身身相觀止，內身外身身身相觀止行，自意知從世間癡不可意，能離痛意法亦如是。若行者從四意離，便從行法離，已從行法離便從行道離，已從行道離便離甘露，離甘露已便不得度生老死憂惱，亦不得離苦，亦不得要

現代漢語譯本：有智慧的人，他們所說的道德言論，如果能依法奉行，便能獲得信仰。從獲得信仰開始，他們會專心聽講，不輕易捨棄。所教導的內容匯聚起來，便能增長信仰、戒律、見聞、佈施、智慧，並使其不斷提升。他們敢於直言，在深夜也能增長圓滿。也有時候，他們的增長是逐漸的。這是有智慧的人，他們的一切行為都能達到圓滿，所行所教都清凈。這就像月亮在十五日時，光明達到頂峰，有智慧的人能看到這樣的景象。婆羅門，這就像月亮從虧到盈，最終達到圓滿。月亮在空中執行時，天下所有的星宿都因它的光芒而黯然失色。有信仰和見聞的人也是如此，他們能慷慨佈施，沒有吝嗇之心。他們捨棄世間的一切，是爲了從佈施中獲得光明。這就像雷鳴電閃，雲層中充滿水分，灑向大地。有信仰和見聞的人也是如此，他們能慷慨佈施，沒有吝嗇之心。他們從飲食上滿足他人，並再次給予，他們的名聲就像天上的雨水一樣落下。他們會獲得許多福報，給予者也會得到福報，就像雨水滋潤珍寶和穀物一樣。他們的名聲也會傳到天上，因為他們已經擁有了德行，來世也會在天上。』這時，婆羅門𨻗𫕈阇從座位上站起來，用頭面觸碰佛的腳，行禮，並表示從今以後接受佛的教誨並奉行。 佛陀如是說。 一時，佛陀在舍衛國的祇樹給孤獨園。佛陀告訴比丘們：『曾經，佛陀在優墮羅國，一條名叫屈然的河邊，在一棵尼拘類樹下剛剛得道時，心中思量：『人們修行，如果能有一個引導者，讓他們從憂愁煩悶的痛苦中解脫出來，就能達到涅槃，也能獲得正法。什麼是正法呢？就是四念處。什麼是四念處呢？如果比丘在觀察身體時，能專注于身體的實相，自己就能明白，從世間的愚癡和不如意中，能夠脫離對身體的執著。觀察內身、外身，專注于身體的實相，自己就能明白，從世間的愚癡和不如意中，能夠脫離對身體的執著。觀察感受、心念、法也是如此。如果修行者能從四念處中解脫出來，就能從修行的方法中解脫出來。已經從修行的方法中解脫出來，就能從修行的道路中解脫出來。已經從修行的道路中解脫出來，就能脫離甘露（涅槃）。脫離甘露之後，就不會再經歷生老病死憂愁煩惱，也不會再受苦，也不會再需要』

English version: The wise, their moral words, if practiced according to the law, will gain faith. From gaining faith, they will listen attentively, not easily abandoning. What is taught, when gathered together, will increase faith, precepts, knowledge, generosity, and wisdom, and elevate them. They dare to speak directly, and even in the middle of the night, their growth will be complete. Sometimes, their growth is gradual. This is the wise, all their actions are complete, and their practice and teachings are pure. It is like the moon on the fifteenth day, when its light reaches its peak, the wise can see such a sight. Brahmin, it is like the moon from waning to waxing, finally reaching fullness. When the moon travels in the sky, all the stars in the world are overshadowed by its light. Those with faith and knowledge are also like this, they can give generously, without stinginess. They give up everything in the world, in order to gain light from giving. It is like thunder and lightning, the clouds full of water, sprinkling on the earth. Those with faith and knowledge are also like this, they can give generously, without stinginess. They satisfy others with food and drink, and give again, their reputation falls like rain from the sky. They will gain much merit, and the givers will also gain merit, like rain nourishing treasures and grains. Their reputation will also reach the heavens, because they have already possessed virtue, and in the next life they will be in the heavens.』 At this time, the Brahmin 𨻗𫕈阇 rose from his seat, touched the Buddha's feet with his head, paid his respects, and expressed that from now on he would accept the Buddha's teachings and practice them. (Four) At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. The Buddha told the monks: 『Once, the Buddha was in the country of Udara, by a river called Kurana, under a Nigrodha tree, just after attaining enlightenment, he thought in his heart: 『If people practice, if there is a guide to lead them out of the suffering of sorrow and vexation, they can reach Nirvana, and also obtain the true Dharma. What is the true Dharma? It is the four foundations of mindfulness. What are the four foundations of mindfulness? If a monk, when observing the body, can focus on the true nature of the body, he will understand that from the ignorance and unpleasantness of the world, he can detach from the attachment to the body. Observing the inner body, the outer body, focusing on the true nature of the body, he will understand that from the ignorance and unpleasantness of the world, he can detach from the attachment to the body. Observing feelings, thoughts, and dharmas is also the same. If a practitioner can detach from the four foundations of mindfulness, he can detach from the method of practice. Having detached from the method of practice, he can detach from the path of practice. Having detached from the path of practice, he can detach from the nectar (Nirvana). After detaching from the nectar, he will no longer experience birth, old age, sickness, death, sorrow, and vexation, nor will he suffer, nor will he need to』

。若行者有四意止能度，便能受得道者行，已能受得道者行便能得道，已得道便能滅老病死憂惱，便能得度苦，亦得要梵，便知我所念。譬如健人申臂屈復申，梵如是從天上止我前，已止，便說我如是如佛念如佛言：「道一挈令得清凈，令得離憂懣苦不可意，能得度滅能致正法，能致四意止，身身觀止行自意知從世間癡不可意離，外身身身相觀止，內身外身身身相觀止行，自意知從世間癡不可意能離，痛意法亦如是。若行者從四意離便從法行離，已從法行離便從行道離，已從行道離便離甘露，已離甘露便不得離生老死憂惱，亦不得離苦，亦不得苦，要是為知是行方便。」』

「雁足在水中一挈，　令自佛說我正行，　但受是言當爲使自計，　為一挈生死憂要。　出道教為哀故，　已上頭得度世亦從是，　今度后度亦從是，　是本清凈無為，　亦從是生老死盡，　從若干法受依行，　是道眼者說。」

（五）

一時佛在舍衛國祇樹給孤獨園。是時，自梵自明夜亦明梵往至佛，在時，佛火神足行，在時，自梵念：「是尚早至佛見，今佛亦火神足行令我今居前

現代漢語譯本：如果修行者具備四種意念止息的能力，就能接受得道者的修行方式；一旦接受了得道者的修行方式，就能得道；一旦得道，就能滅除衰老、疾病、死亡、憂愁和煩惱，就能解脫痛苦，也能達到梵天境界，從而明白我所思所想。就像一個健康的人伸出手臂，屈回后再伸出一樣，梵天就像這樣從天上來到我面前。他來到后，就對我說，就像佛陀所想、所說的那樣：『道，一舉一動都能使人清凈，使人遠離憂愁、煩惱和不快，能夠解脫，能夠達到正法，能夠達到四種意念止息。通過觀察自身，修行者能從世間的愚癡和不快中解脫出來；通過觀察外在的身體，修行者也能從世間的愚癡和不快中解脫出來；通過觀察內在和外在的身體，修行者也能從世間的愚癡和不快中解脫出來。感受、意念和法也是如此。如果修行者從四種意念止息中解脫出來，就能從法的修行中解脫出來；一旦從法的修行中解脫出來，就能從修行道路中解脫出來；一旦從修行道路中解脫出來，就能解脫甘露；一旦解脫甘露，就不能解脫生老病死憂愁煩惱，也不能解脫痛苦，也不能擺脫痛苦，這才是瞭解修行方便的途徑。』 『就像雁足在水中輕輕一點，佛陀親自說我正在修行。只要接受這些話，就應當自己思考，爲了擺脫生死憂愁。佛陀爲了憐憫眾生而宣講教義，已經得道的人和未來得道的人都是通過這個途徑。這是本源的清凈無為，也是生老病死終結的途徑。通過遵循若干法門進行修行，這就是有道眼的人所說的。』 佛陀就是這樣說的。 一時，佛陀在舍衛國的祇樹給孤獨園。當時，一位名叫梵天的神祇，在夜晚光明的時候來到佛陀面前。當時，佛陀正在以神足行走。這時，梵天心想：『現在還早，佛陀就出現了，而且正在以神足行走，讓我現在先到他面前。』

English version: If a practitioner possesses the four intentions of cessation, they can accept the practice of those who have attained the Way; once they accept the practice of those who have attained the Way, they can attain the Way; once they attain the Way, they can extinguish old age, sickness, death, sorrow, and distress, they can be liberated from suffering, and they can also reach the Brahma realm, thus understanding what I think and what I intend. Just as a healthy person extends their arm, retracts it, and then extends it again, Brahma came before me from the heavens in this way. Having arrived, he said to me, just as the Buddha thought and said: 『The Way, every action can make one pure, can make one free from sorrow, distress, and unpleasantness, can liberate, can reach the Right Dharma, can reach the four intentions of cessation. By observing oneself, the practitioner can be liberated from the ignorance and unpleasantness of the world; by observing the external body, the practitioner can also be liberated from the ignorance and unpleasantness of the world; by observing the internal and external body, the practitioner can also be liberated from the ignorance and unpleasantness of the world. Feelings, intentions, and the Dharma are also like this. If a practitioner is liberated from the four intentions of cessation, they can be liberated from the practice of the Dharma; once liberated from the practice of the Dharma, they can be liberated from the path of practice; once liberated from the path of practice, they can be liberated from the nectar; once liberated from the nectar, they cannot be liberated from the sorrow and distress of birth, old age, sickness, and death, nor can they be liberated from suffering, nor can they escape suffering, this is the way to understand the convenience of practice.』 『Just like a goose's foot lightly touching the water, the Buddha himself said that I am practicing correctly. As long as you accept these words, you should think for yourself, in order to get rid of the sorrow of birth and death. The Buddha preached the teachings out of compassion for all beings, those who have already attained the Way and those who will attain the Way in the future all go through this path. This is the original purity of non-action, and it is also the path to the end of birth, old age, and death. By following several Dharma methods to practice, this is what those with the eye of the Way say.』 The Buddha spoke in this way. (Five) At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. At that time, a deity named Brahma, in the light of the night, came to the Buddha. At that time, the Buddha was walking with divine feet. At this time, Brahma thought: 『It is still early, and the Buddha has already appeared, and is walking with divine feet, let me go before him now.』

。」到俱披犁比丘調達部，便自梵至俱披犁比丘調達部，已到為告俱披犁調達部：「如是俱披犁！俱披犁為持好意向舍利弗、目乾連比丘，亦余慧行道者。」俱披犁調達部便言：「卿為誰？」梵言：「我為梵。」俱披犁調達部報言：「佛說卿阿那含不？」梵言：「是。」俱披犁調達部報言：「何因緣得來到是間？」便梵思惟念：「是何以無有悲意？」便自梵說是絕：

「不可量欲量，　為是故世間少慧，　不可量欲作量，　如是世間自覆蓋。」

便梵行至佛，已到為佛足下禮，一處止。已一處止，自梵為佛說：「是我為自光明，夜亦已明為至佛，已至是時火神足行，我便思惟念：『尚早至見佛。』我已到見佛火神足，我便念令我居前，行俱披犁比丘調達部，我為便至俱披犁比丘調達部，已至俱披犁比丘調達部，我便告：『俱披犁俱披犁，持好心向舍利弗、目乾連比丘，亦同道行者。』便言：『卿為誰？』我言：『梵。』便報我：『佛說卿阿那含不？』我言：『是。』便報：『若何因緣得來到是？』我便思惟念：『咄！是何以無有悲意？』

「『不可量欲量，　是故世間少慧，　不可量說量，　世間人意計我自知。』」

佛便說：「俱披犁調達部破戲亦𠸻

現代漢語譯本：然後，這位梵天從梵天界來到俱披犁比丘提婆達多部，到達后，他告訴俱披犁提婆達多部：『俱披犁啊！俱披犁應該對舍利弗、目犍連比丘以及其他修行者持有善意。』俱披犁提婆達多部問道：『你是誰？』梵天回答說：『我是梵天。』俱披犁提婆達多部又問：『佛陀說你是不還者嗎？』梵天回答說：『是的。』俱披犁提婆達多部追問：『那你為何來到這裡？』梵天思索著：『他們為何沒有悲憫之心？』於是，梵天自己說了這首偈頌： 『不可度量的慾望想要去度量，因此世間缺少智慧。不可度量的慾望想要去度量，世間人就這樣自我矇蔽。』 然後，這位梵天來到佛陀面前，到達后，他向佛陀頂禮，然後站立在一旁。站立在一旁后，這位梵天向佛陀講述：『我爲了尋求光明，在夜裡已經明亮時來到佛陀這裡。到達時，火神正行走，我便思索：『現在去見佛陀還早。』我到達見到佛陀的火神后，我便想讓我走在前面，前往俱披犁比丘提婆達多部。我到達俱披犁比丘提婆達多部后，我便告訴他們：『俱披犁啊，俱披犁，應該對舍利弗、目犍連比丘以及其他同道修行者持有善意。』他們問：『你是誰？』我回答：『我是梵天。』他們又問：『佛陀說你是不還者嗎？』我回答：『是的。』他們又問：『那你為何來到這裡？』我便思索：『唉！他們為何沒有悲憫之心？』 『不可度量的慾望想要去度量，因此世間缺少智慧。不可度量的慾望想要去度量，世間人自以為是。』 佛陀便說：『俱披犁提婆達多部破壞了戲論，也……』

English version: Then, this Brahma went from the Brahma realm to the group of Kukuli Bhikkhu Devadatta. Having arrived, he said to the group of Kukuli Devadatta: 'Kukuli! Kukuli should hold good intentions towards Sariputta, Moggallana, and other practitioners.' The group of Kukuli Devadatta asked: 'Who are you?' The Brahma replied: 'I am Brahma.' The group of Kukuli Devadatta further asked: 'Did the Buddha say you are a non-returner?' The Brahma replied: 'Yes.' The group of Kukuli Devadatta then asked: 'Then why have you come here?' The Brahma pondered: 'Why do they have no compassion?' Then, the Brahma himself spoke this verse: 'Immeasurable desires seek to measure, therefore the world lacks wisdom. Immeasurable desires seek to measure, thus the world covers itself.' Then, this Brahma went to the Buddha. Having arrived, he bowed at the Buddha's feet and stood to one side. Having stood to one side, this Brahma told the Buddha: 'I, seeking light, came to the Buddha when the night was already bright. Upon arriving, the fire god was walking, and I thought: 'It is still early to see the Buddha.' After arriving and seeing the fire god of the Buddha, I thought to have myself go ahead to the group of Kukuli Bhikkhu Devadatta. After arriving at the group of Kukuli Bhikkhu Devadatta, I told them: 'Kukuli, Kukuli, you should hold good intentions towards Sariputta, Moggallana, and other fellow practitioners.' They asked: 'Who are you?' I replied: 'I am Brahma.' They asked: 'Did the Buddha say you are a non-returner?' I replied: 'Yes.' They asked: 'Then why have you come here?' I then thought: 'Alas! Why do they have no compassion?' 'Immeasurable desires seek to measure, therefore the world lacks wisdom. Immeasurable desires seek to measure, the people of the world think they know themselves.' The Buddha then said: 'The group of Kukuli Devadatta has destroyed the play and also...'

。」是時說是絕：「不可量欲量，　故世間難得慧，　不可量說量，　從是世間自覆蓋。」

（六）

一時佛在舍衛國祇樹給孤獨園。佛告比丘：「治生有三方便，未致利能致，已致不減。何等為三？是間比丘有治生者，晨念多方便盡力向治生，日中亦爾、晡時亦爾，求多方便盡力索令有利。比丘治生三法亦如是，未得好法能得致，已得好法不減。何等為三？是間諸比丘，有比丘晨時多受道思念意不離，日中、晡時亦爾，多合定意受行意不離，能多增道。」

（七）

一時佛在王舍國竹園烏𨽁。在是時有婆羅門名為不信重，在王舍國居，便不信重念如是：「是俱譚沙門王舍國止竹園𨽁，令我今行至俱譚沙門，俱譚沙門所說經，我當爲一切卻語不信。」便不信重從王舍國出到佛所，是時，佛為非一百眾會周匝坐，遍說法經。佛見不信重從遠欲來，已見便止不說經。不信重已到佛問訊一處坐，已一處坐，不信重為佛說：「是勸佛說經我欲聞。」佛報言：「婆羅門不信重。

「重是法不應，　亦不解言者，　亦彼意亂者，　亦悉欲諍者。　若為意離諍，　喜者亦諍，　能合恚諍，　如是者能解法語

現代漢語譯本：當時，世尊這樣說：『不可用慾望來衡量慾望，所以世間難以獲得智慧。不可用言語來衡量言語，因此世間被自身所覆蓋。』 一時，佛陀在舍衛國的祇樹給孤獨園。佛陀告訴比丘們：『謀生有三種方便，能使未獲得的利益獲得，已獲得的利益不減少。哪三種呢？這裡有比丘在謀生時，早晨思考多種方法，盡力去謀生；中午也這樣，傍晚也這樣，尋求多種方法，盡力去獲取利益。比丘修道的三種方法也是這樣，能使未獲得的好法獲得，已獲得的好法不減少。哪三種呢？這裡有比丘，早晨時多接受佛法，思考佛法，心不離佛法；中午、傍晚也這樣，多合於禪定，接受佛法，心不離佛法，能增長道行。』 一時，佛陀在王舍城的竹園烏𨽁。當時，有一位婆羅門名叫不信重，住在王舍城，他不相信佛法，心想：『這位瞿曇沙門住在王舍城的竹園𨽁，我今天去見瞿曇沙門，他所說的經，我都要一一反駁，不相信。』於是，不信重從王舍城出來，來到佛陀所在的地方。當時，佛陀正被非一百人的大眾圍繞著，正在說法。佛陀看到不信重從遠處走來，看到后就停止了說法。不信重來到佛陀面前，問候後坐在一旁。坐下後，不信重對佛陀說：『請佛陀說經，我想聽。』佛陀回答說：『婆羅門不信重，』 『對於法不應執著，也不理解言語的含義，心意混亂，又想爭辯的人，如果能使心遠離爭辯，即使喜歡爭辯，也能平息爭辯，這樣的人才能理解佛法。』

English version: At that time, the World-Honored One said: 'Desire cannot be measured by desire, therefore wisdom is difficult to obtain in the world. Speech cannot be measured by speech, therefore the world is covered by itself.' (Six) At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. The Buddha told the monks: 'There are three ways to manage one's livelihood, which can bring about benefits that have not yet been obtained, and not diminish benefits that have already been obtained. What are the three? Here, when a monk is managing his livelihood, he thinks of many ways in the morning, and strives to manage his livelihood; he does the same at noon and in the evening, seeking many ways and striving to obtain benefits. The three methods of a monk's cultivation are also like this, which can bring about good dharmas that have not yet been obtained, and not diminish good dharmas that have already been obtained. What are the three? Here, there are monks who, in the morning, receive and contemplate the Dharma, and their minds do not leave the Dharma; they do the same at noon and in the evening, often uniting their minds in meditation, receiving the Dharma, and their minds do not leave the Dharma, which can increase their practice of the Way.' (Seven) At one time, the Buddha was in the Bamboo Grove, Uruvela, in Rajagriha. At that time, there was a Brahmin named 'Distrustful,' who lived in Rajagriha. He did not believe in the Dharma and thought: 'This Shramana Gautama is staying in the Bamboo Grove, Uruvela, in Rajagriha. Today I will go to see Shramana Gautama, and I will refute everything he says, and not believe it.' So, Distrustful left Rajagriha and came to where the Buddha was. At that time, the Buddha was surrounded by a crowd of more than a hundred people, and was expounding the Dharma. The Buddha saw Distrustful coming from afar, and when he saw him, he stopped expounding the Dharma. Distrustful came to the Buddha, greeted him, and sat down to one side. After sitting down, Distrustful said to the Buddha: 'Please, Buddha, expound the Dharma, I want to listen.' The Buddha replied: 'Brahmin Distrustful,' 'One should not be attached to the Dharma, nor understand the meaning of words, nor be confused in mind, nor want to argue. If one can make the mind depart from argument, even if one likes to argue, one can calm the argument. Such a person can understand the Dharma.'

。」

便不信重從坐起，頭面著佛足下禮已覺：「已覺為愚、為癡、為不曉、為不工、為持惡意來，向如來、無所著，如有覺欲卻語不欲信。從今自悔過本守，自歸佛、自歸法、自歸比丘僧守本。」

（八）

一時佛在舍衛國祇樹給孤獨園。是時，佛告舍利弗：「我亦倉卒說弟子法，我亦具說，但為難得解者。」舍利弗便白佛：「倉卒說亦可，弟子法具說亦可，弟子法會有解者。」佛便告舍利弗：「當學如是，身識俱外一切思想，我是是我所，憍慢使便不復有，所意解所慧解，自見法自解自知得行，是身識俱外一切思想，我是是我所，憍慢使不復有。若舍利弗比丘！是身識俱，亦外思想一切我是是我所，憍慢使便不復有，所意解得慧解，見法慧行自見自知求行止，是名為，舍利弗比丘！無所著漏索盡至學度世，我為是故說是言。」從后說絕：

「度世說不致，　壞欲欲思想，　意不可俱爾，　亦除曉睡瞑，　亦還結疑，　觀意除凈，　本起思惟法，　已說度世慧，　亦說壞癡。」

（九）

一時佛在舍衛國祇樹給孤獨園

現代漢語譯本：

於是，他不再相信自己，重新坐起，頭面觸地禮拜佛足，並覺悟到：『我過去是愚癡、是無知、是不明事理、是不精進，是懷著惡意而來，面對如來、無所執著的您，我曾有覺悟卻又不想相信。從今以後，我將自我懺悔，堅守本心，皈依佛、皈依法、皈依比丘僧，守護本分。』

一時，佛陀在舍衛國的祇樹給孤獨園。當時，佛陀告訴舍利弗：『我有時倉促地講說弟子的修行方法，有時詳細地講說，但很難有人能理解。』舍利弗便對佛陀說：『倉促地說也可以，詳細地說也可以，弟子的修行方法總會有人理解的。』佛陀便告訴舍利弗：『應當這樣學習，對於身識以及一切外在的思想，認為『這是我』、『這是我的』，由此產生的驕慢就會不再存在。通過意解和慧解，自己見到法，自己理解，自己知道並實踐，這樣，對於身識以及一切外在的思想，認為『這是我』、『這是我的』，由此產生的驕慢就會不再存在。舍利弗，如果比丘對於身識以及一切外在的思想，認為『這是我』、『這是我的』，由此產生的驕慢不再存在，通過意解獲得慧解，見到法，通過智慧修行，自己見到，自己知道，並努力實踐，這就是舍利弗，比丘無所執著，漏盡，達到學習的最高境界，度脫世間。我正是為此才說這些話。』之後又說了偈語：

『度脫世間之說不導致， 壞滅慾望和思想， 意念不可與之俱存， 也去除昏睡和迷惑， 也消除疑惑的束縛， 觀察意念使其清凈， 從根本上思考法， 已說度脫世間的智慧， 也說了破除愚癡。』

一時，佛陀在舍衛國的祇樹給孤獨園。

English version:

Then, not believing himself, he rose again from his seat, bowed his head and face at the Buddha's feet, and realized: 'I have been foolish, ignorant, unknowing, unskillful, and have come with ill intent. Facing the Tathagata, the unattached one, I had an awakening but did not want to believe it. From now on, I will repent, keep my original intention, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha of monks, and guard my original duty.'

(8)

Thus I have heard:

At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Buddha said to Shariputra, 'I sometimes speak of the disciples' practice hastily, and sometimes I speak of it in detail, but it is difficult for people to understand.' Shariputra then said to the Buddha, 'Speaking hastily is also acceptable, speaking in detail is also acceptable, there will be those who understand the disciples' practice.' The Buddha then said to Shariputra, 'One should learn like this: regarding the body's consciousness and all external thoughts, the notion of 'this is me' and 'this is mine', the arrogance arising from this will no longer exist. Through understanding and wisdom, one sees the Dharma, understands it, knows it, and practices it. Thus, regarding the body's consciousness and all external thoughts, the notion of 'this is me' and 'this is mine', the arrogance arising from this will no longer exist. Shariputra, if a monk, regarding the body's consciousness and all external thoughts, the notion of 'this is me' and 'this is mine', the arrogance arising from this no longer exists, through understanding gains wisdom, sees the Dharma, practices with wisdom, sees for himself, knows for himself, and strives to practice, this, Shariputra, is called a monk who is unattached, whose outflows are exhausted, who has reached the highest level of learning, and who has crossed over the world. It is for this reason that I speak these words.' Afterwards, he spoke the following verses:

'The teaching of crossing the world does not lead to, Destroying desire and thought, The mind cannot coexist with them, Also removing drowsiness and confusion, Also eliminating the bonds of doubt, Observing the mind to purify it, From the root, contemplate the Dharma, The wisdom of crossing the world has been spoken, Also spoken is the destruction of ignorance.'

(9)

At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.

。是時，佛告諸比丘：「是身有肌膚髓血生肉含滿屎尿，自視身見何等好？常有九孔惡病，常不凈，常灑可足慚，常與怨家合為至老死，亦與病俱。何以不惡身？會當墮、會當敗，以棄葬地中不復用，為狐狼所啖。何以見不慚，誰說貪淫？」如佛言：「少可多自心觀是，如屠杅屠機為骨聚，如然火如毒藥痛為撓，癡人喜為喜不自知，何不畏羅網貪淫為癡哉！錢、谷、金、銀、牛、馬、奴婢、人為命故求，命在呼吸本命亦自少，極壽百餘歲亦苦合。觀是誰為可者？如時過去便命稍少，命日俱盡，如疾河水，如日月盡，命疾是過去。人命去不復還，如是為不可得。人死時命去，設使若干財索天琦物，亦一切有死時對來，亦不樂，亦不可厭亦不可樂，亦不可自樂，無餘但自善作，無有餘所自作善所自然。若以知見死，當有何等人可隨貪淫？設使久壽設使亡去會當死，何以意索俱藥？何以故？不念靜極意愛兒，兒已死啼哭不過十日，已十日便忘之，愛兒婦亦爾，為家室親屬知識亦爾。以苦生致財物，死時人會棄，自愛身命在索棄亂，亦入土下但為陰去，生熟隨人如樹果實

現代漢語譯本：這時，佛陀告訴各位比丘：『這個身體有面板、肌肉、骨髓、血液，生長著肉，充滿著糞便和尿液，你們自己看看這身體有什麼好的？它常常有九個孔洞，充滿著各種疾病，常常不乾淨，常常令人感到羞愧，常常與怨敵（指疾病和衰老）結合直到老死，也與疾病相伴。為什麼不厭惡這個身體呢？它終將衰敗、終將毀壞，被遺棄在墳地裡不再被使用，被狐貍和狼吃掉。為什麼看到它不感到羞愧？是誰在說貪戀淫慾？』正如佛所說：『稍微多用心觀察一下，這身體就像屠宰用的砧板和屠宰機，是骨頭的堆積；又像燃燒的火焰，像毒藥一樣痛苦地折磨著人。愚癡的人喜歡它，卻不知道自己喜歡的是什麼。為什麼不畏懼像羅網一樣的貪慾，貪戀淫慾真是愚癡啊！錢財、穀物、金銀、牛馬、奴婢、人們爲了生命而追求，生命就在呼吸之間，而生命本身也很短暫，即使活到一百多歲也是痛苦的結合。看看誰是值得你貪戀的？就像時間過去，生命就逐漸減少，生命的日子終將耗盡，就像奔流的河水，就像日月終將消逝，生命迅速地流逝。人的生命一旦逝去就無法再回來，就像這樣是無法得到的。人死的時候生命就離開了，即使擁有無數的財富和珍奇的寶物，也終將面臨死亡，那時既不快樂，也不可厭惡，也不可自樂，沒有別的，只有自己行善，沒有其他可以依靠的，只有自己所做的善行是自然的。如果知道死亡，那麼還有什麼人會貪戀淫慾呢？即使長壽，即使早逝，終將都會死亡，為什麼還要執著于那些虛幻的慾望呢？為什麼呢？不要執著于那些虛妄的愛戀，即使是愛戀的兒女，兒女死了，哭泣也不過十天，十天之後就會忘記。愛戀妻子也是如此，對於家庭、親屬、朋友也是如此。用辛苦換來的財物，死的時候人們都會拋棄，自己愛惜的身體和生命，最終也會被拋棄，進入地下，最終化為塵土，就像樹上的果實一樣，生熟都隨人而定。

English version: At that time, the Buddha said to the monks, 'This body has skin, flesh, marrow, blood, growing meat, filled with feces and urine. Look at your own body, what is good about it? It constantly has nine openings, is full of diseases, is constantly unclean, constantly causes shame, constantly unites with enemies (referring to disease and old age) until old age and death, and is also accompanied by illness. Why not detest this body? It will eventually decay, eventually be destroyed, abandoned in the burial ground and no longer used, eaten by foxes and wolves. Why not feel ashamed when you see it? Who is it that speaks of lustful desires?' As the Buddha said, 'Observe a little more with your mind, this body is like a butcher's block and a slaughtering machine, a pile of bones; it is like a burning fire, like a poison that painfully torments people. Foolish people like it, but do not know what they like. Why not fear the net-like greed, lustful desires are truly foolish! Money, grain, gold, silver, cattle, horses, slaves, people seek for the sake of life, life is in the breath, and life itself is also short. Even if one lives to be over a hundred years old, it is a painful union. Look at who is worthy of your greed? Just as time passes, life gradually decreases, the days of life will eventually be exhausted, like a rushing river, like the sun and moon that will eventually disappear, life passes quickly. Once a person's life is gone, it cannot return, it is unattainable. When a person dies, life departs, even if one possesses countless wealth and rare treasures, death will eventually come. At that time, there is neither joy nor aversion, neither pleasure nor self-pleasure. There is nothing else but to do good deeds, there is nothing else to rely on, only the good deeds one has done are natural. If one knows death, then what kind of person would still be greedy for lustful desires? Even if one lives long, even if one dies early, one will eventually die. Why still cling to those illusory desires? Why? Do not cling to those false loves, even if it is the love of children, when children die, crying will not last more than ten days, after ten days they will be forgotten. The love of a wife is also like this, and it is the same for family, relatives, and friends. The wealth obtained through hardship, people will abandon it at the time of death. The body and life that one cherishes will eventually be abandoned, entering the ground, eventually turning into dust, just like the fruits on a tree, ripe or unripe, it depends on the person.'

。已見如是，有為人意隨中？天下一切萬物，一人得不自足，若得一分當那得自厭，無有數世五樂自樂遍之，當爲何等益人？已逢苦索受罪人意，為是有所益，不欲受靜索為蛇自身，如少多亦爾，如多少亦爾。如病為大小亦苦，如骨無有肉，狗得䶧之不厭。如是欲狗習是亦難得，已得當多畏之。是習所不久人亦墮惡，如人見夢已悟，不復得貪淫，亦如是劇夢為有樂，如黑虺如饑肉如樹果實實少末多亡，為增結為惡作本道家常不用是人，在天上舍樂，亦天上色樹，亦在端正如苑園，亦得天上王女，已得人不厭天上五樂，今當那得天下厭？為取二百骨百骨百二十段，為筋纏，為九孔常漏，為九十三種，為百病極，為肉血和，為生革肌，為中寒熱風，為屎尿，為千蟲，皆從身起，中亦有千孔亦有劇，為親已壞他，為從是不凈出，從鼻中涕出，從口涎唾出，從腋下流汗出，從孔處屎尿出，如是皆從身出劇。冢間死人誠可惡劇，舍后可惡劇，為所有不凈種，為從是本來如金涂，余為衣故香粉脂滓赤絮紺黛，為癡人見是，是亂意如畫瓶、如坑覆以草，人所抱愛後會悔。」比丘跪拜受教如是。

（一〇）

聞如是：一時佛在舍衛國祇樹給孤獨園。佛告比丘：「比丘聽！」「受教

{ "translations": [ "現代漢語譯本：已經看到這樣的情況，有人會順從自己的慾望嗎？天下一切萬物，一個人得到后不會自我滿足，如果得到一分就會想要更多，沒有哪個世俗的享樂能讓人永遠滿足，那又有什麼益處呢？已經遇到那些因貪求而受苦受罪的人，這樣做是有益處的，不要像蛇一樣爲了滿足慾望而傷害自己，無論是少還是多，都一樣。就像生病，無論是大病還是小病都痛苦，就像骨頭上沒有肉，狗啃食也不會滿足。如果想讓狗習慣這樣也很難，即使習慣了也會很害怕。這種習慣如果持續不久，人也會墮落。就像人做夢醒來后，不再貪戀夢中的淫樂，也像劇烈的夢境中會有快樂，就像黑色的毒蛇，就像飢餓時看到的肉，就像樹上的果實，果實少而末端多，會增加束縛，成為惡行的根源。道家常不用這樣的人，他們捨棄天上的快樂，也捨棄天上的彩色樹木，也捨棄端正如同花園的景色，也捨棄天上的王女，即使得到了，人也不會厭倦天上的五種快樂，現在又怎麼會厭倦世俗的快樂呢？身體是由二百塊骨頭，一百塊骨頭，一百二十段骨頭組成，用筋纏繞，有九個孔經常漏出污穢，有九十三種疾病，有百種痛苦，是肉和血的混合物，是生皮和肌肉，裡面有寒熱風，有屎尿，有千種蟲子，都從身體里產生，身體里也有千個孔洞，也有劇烈的痛苦，爲了親近而傷害他人，因為從不乾淨的地方出來，從鼻子里流出鼻涕，從嘴裡流出唾液，從腋下流出汗液，從孔洞里流出屎尿，這些都是從身體里流出的污穢。墳墓里的死人確實很可惡，死後更可惡，因為所有不乾淨的東西都從這裡產生，本來就像塗了金子，其餘的都是衣服、香粉、油脂、紅色絲絮、紺色顏料和黛色顏料，是愚癡的人看到這些，這些會擾亂心意，就像畫的瓶子，就像用草覆蓋的坑，人們所愛戀的，最終都會後悔。』比丘跪拜接受教誨。 （一〇） 聽聞是這樣的：一時，佛在舍衛國的祇樹給孤獨園。佛告訴比丘：『比丘們，聽著！』『遵命。』", "現代漢語譯本：佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要貪圖世俗的享樂。』比丘們說：『是的，世尊。』佛陀說：『比丘們，你們要像我一樣，不要

。」佛便說：「是比丘，人有四因緣，貪愛有輕重，從是離道。比丘，譬一人有四婦，第一婦為夫所重，坐起行步動作臥息未曾相離，沐浴莊飾飯食五樂常先與之，寒暑飢渴摩順護視，隨其所欲未曾與諍。第二婦者坐起言談常在左右，得之者喜，不得者憂，或致老病，或致斗訟。第三婦者時共會現，數相存問苦甘恣意，窮困瘦極便相患厭，或相遠離適相思念。第四婦者主給使令，趣走作務，諸劇難苦，輒往應之，而不問亦不與語，希于護視不在意中。此四婦夫一旦有死事，當遠徙去，便呼第一婦：『汝當隨我去。』第一婦報言：『我不隨卿。』婿言：『我重愛無有比，大小多少常順汝旨，養育護汝不失汝意，為那不相隨？』婦言：『卿雖愛重我，我終不能相隨。』夫便恨去，呼第二婦：『汝當隨我去。』第二婦報言：『卿所重愛第一婦尚不隨卿，我亦終不相隨。』婿言：『我始求汝時，勤苦不可言，觸寒逢暑忍饑忍渴，又更水火縣官盜賊與人共諍，儇儇咋咋乃得汝耳，為那不相隨？』婦言：『卿自貪利強求為我，我不求卿，何為持勤苦相語耶？』夫便恨去，復呼第三婦：『汝當隨我去。』第三婦報言：『我受卿恩施，送卿至城外，終不能遠行到卿所至處

現代漢語譯本：佛陀於是說：『各位比丘，人有四種因緣，貪愛有輕重之分，因此會背離正道。比丘們，譬如一個人有四個妻子，第一個妻子最受丈夫重視，一舉一動、坐臥起息都形影不離，沐浴打扮、飲食享樂總是先給她，寒冷暑熱、飢餓口渴都細心照料，順從她的意願從不爭吵。第二個妻子，一舉一動、言談笑語都在丈夫左右，得到她就高興，得不到就憂愁，有時會因她而生病，有時會因她而爭吵。第三個妻子，時常相會，經常問候，一起享受苦樂，一旦窮困潦倒就互相厭惡，或者互相分離，偶爾又會互相思念。第四個妻子，主要負責使喚，奔走勞作，各種艱難困苦的事情都讓她去做，丈夫不聞不問也不和她說話，很少關心她，也不放在心上。這四個妻子的丈夫一旦去世，要遠行離去，就呼喚第一個妻子：『你應當隨我一起去。』第一個妻子回答說：『我不跟你去。』丈夫說：『我如此重視你，無與倫比，無論大小事情都順從你的意思，養育你、照顧你，不讓你有任何不快，為什麼不跟我走？』妻子說：『你雖然很重視我，我終究不能跟你走。』丈夫便帶著遺憾離去，又呼喚第二個妻子：『你應當隨我一起去。』第二個妻子回答說：『你最重視的第一個妻子尚且不跟你走，我也終究不跟你走。』丈夫說：『我當初追求你的時候，付出的辛苦難以言說，頂著寒冷，冒著酷暑，忍饑挨渴，還要躲避水火、官府、盜賊，與人爭鬥，費盡周折才得到你，為什麼不跟我走？』妻子說：『是你自己貪圖利益，強求我，我並沒有求你，何必拿你付出的辛苦來跟我說呢？』丈夫便帶著遺憾離去，又呼喚第三個妻子：『你應當隨我一起去。』第三個妻子回答說：『我受過你的恩惠，送你到城外，終究不能遠行到你所去的地方。』 現代漢語譯本：'

English version: The Buddha then said, 'Monks, people have four causes and conditions, and their attachments vary in intensity, which leads them away from the path. Monks, imagine a man with four wives. The first wife is the most cherished by her husband. Her every move, whether sitting, standing, walking, or resting, is inseparable from him. Bathing, dressing, eating, and enjoying pleasures are always prioritized for her. He cares for her in cold and heat, hunger and thirst, and caters to her wishes without ever arguing. The second wife is always around him, talking and laughing. He is happy when he has her and sad when he doesn't. Sometimes, she causes him to fall ill or get into disputes. The third wife is someone he meets with occasionally, often asking about her well-being, sharing both joys and sorrows. But when they become poor and destitute, they grow tired of each other, or separate, only to miss each other occasionally. The fourth wife is mainly responsible for errands, running around doing chores. She is made to do all kinds of difficult and arduous tasks. The husband neither asks about her nor speaks to her. He rarely cares for her and doesn't pay her any attention. If this husband of the four wives were to die and have to leave far away, he would call out to the first wife, 'You should come with me.' The first wife would reply, 'I will not go with you.' The husband would say, 'I cherish you so much, beyond compare. I always follow your wishes, big or small. I have raised you and taken care of you, never letting you be unhappy. Why won't you come with me?' The wife would say, 'Although you cherish me, I cannot go with you.' The husband would leave with regret and call out to the second wife, 'You should come with me.' The second wife would reply, 'Even the first wife, whom you cherish the most, is not going with you, so I will not go with you either.' The husband would say, 'When I first sought you, the hardships I endured were indescribable. I braved the cold, the heat, hunger, and thirst. I had to avoid fire, the authorities, and thieves, and fight with others. I went through so much trouble to get you. Why won't you come with me?' The wife would say, 'It was your own greed that made you pursue me. I did not ask for you. Why are you telling me about the hardships you endured?' The husband would leave with regret and call out to the third wife, 'You should come with me.' The third wife would reply, 'I have received your kindness. I will see you to the edge of the city, but I cannot travel far to where you are going.'

。』夫自恨如去，還與第四婦共議言：『我當離是國界，汝隨我去。』第四婦報言：『我本去離父母來給卿使，死生苦樂當隨卿所到。』此夫不能得可意所重三婦自隨，但得苦丑不可意者俱去耳。」

佛言：「上頭所譬喻說，一人者是人意神，第一婦者是為人之身也，人好愛其身過於第一婦，至命盡死，意神隨逐罪福當獨遠去，身僵在地不肯隨去。」

佛言：「比丘不隨四行不得度脫。何等為四？一者憂苦，二者習欲，三者盡空，四者消滅諸惡。道要有八行，至誠在四諦。第二婦者是人之財產，得之者喜不得者愁，至命盡時財寶續在世間，亦不自隨去空坐之愁苦。第三婦者，謂父母妻子、兄弟五親、知識奴婢，以生時恩愛轉相思慕，至於命盡啼哭而送之到城外冢間，便棄死人各自還歸，憂思不過十日，便共飲食捐忘死人。第四婦者是人意，天下無有自愛守護意者，皆放心恣意貪慾瞋恚不信正道，身死當墮惡道，或入地獄或為畜生或為餓鬼，皆快意所致也。比丘！為道當自端心正意，當去愚癡之心，無愚癡之行，息不行惡，不行惡不受殃，不受其殃不生，不生亦不老，不老亦不病，不病亦不死，不死便得無為泥洹道。」

佛如如說是，比丘受歡喜

現代漢語譯本：『那人懊惱自己要離開，就和第四個妻子商量說：』我打算離開這個國家，你跟我一起走吧。』第四個妻子回答說：』我本來就是離開父母來服侍您的，無論生死苦樂，都應當跟隨您到任何地方。』這個丈夫沒能讓那些他喜歡和看重的前三個妻子跟隨自己，只能帶著那個他不喜歡又醜陋的妻子一起離開。 佛說：』上面所說的比喻，一個人指的是人的意念和精神，第一個妻子指的是人的身體，人愛惜自己的身體勝過愛第一個妻子，等到生命結束死亡時，意念和精神會獨自隨著罪福遠去，身體僵硬地躺在地上，不會跟隨離去。』 佛說：』比丘不遵循四種行為就不能得到解脫。哪四種呢？一是憂愁痛苦，二是習慣慾望，三是執著于空，四是消滅各種惡行。修道要有八種行為，至誠在於四諦。第二個妻子指的是人的財產，得到它就高興，得不到就憂愁，等到生命結束時，財寶仍然留在世間，也不會跟隨人離去，只會徒增憂愁痛苦。第三個妻子指的是父母、妻子、兄弟等五親、朋友、奴婢，因為活著的時候有恩愛，互相思念，等到生命結束時，他們會哭著送你到城外的墳墓，然後就拋棄死者各自回家，憂愁思念不會超過十天，就會一起吃飯，把死者忘得一乾二淨。第四個妻子指的是人的意念，天下沒有自己愛護和守護自己意念的人，都放縱自己的意念，貪婪慾望，嗔恨，不相信正道，身體死亡后就會墮入惡道，或者進入地獄，或者變成畜生，或者變成餓鬼，都是因為放縱意念造成的。比丘！修道應當端正自己的心意，去除愚癡的心，不做愚癡的行為，停止作惡，不作惡就不會遭受災禍，不遭受災禍就不會產生，不產生就不會衰老，不衰老就不會生病，不生病就不會死亡，不死就能得到無為的涅槃之道。』 佛就這樣說了，比丘們聽了都非常歡喜。

English version: 'The man, regretting his departure, discussed with his fourth wife, saying: 'I intend to leave this country; you come with me.' The fourth wife replied: 'I originally left my parents to serve you; in life, death, joy, or sorrow, I should follow you wherever you go.' This husband could not get the first three wives, whom he liked and valued, to follow him; he could only leave with the one he disliked and found ugly.' The Buddha said: 'The parable above speaks of a person, which is the mind and spirit of a person. The first wife represents the body of a person. People cherish their bodies more than the first wife. When life ends in death, the mind and spirit will go alone with their merits and demerits, while the body lies stiff on the ground, refusing to follow.' The Buddha said: 'Monks, one cannot attain liberation without following four practices. What are these four? First, sorrow and suffering; second, habitual desires; third, attachment to emptiness; and fourth, eliminating all evil deeds. The path requires eight practices, and sincerity lies in the Four Noble Truths. The second wife represents a person's property. Gaining it brings joy, while losing it brings sorrow. When life ends, the wealth remains in the world and does not follow, only adding to sorrow and suffering. The third wife represents parents, wives, brothers, the five relatives, friends, and servants. Because of the love and affection during life, they miss each other. When life ends, they cry and send you to the tomb outside the city, then abandon the dead and return home. Their sorrow and longing will not last more than ten days, and they will eat together, forgetting the dead completely. The fourth wife represents a person's mind. There is no one in the world who loves and protects their own mind. They all indulge their minds, greedily desiring, hating, and not believing in the righteous path. After death, they will fall into evil realms, either into hell, or as animals, or as hungry ghosts, all caused by indulging their minds. Monks! In cultivating the path, one should correct their mind and intention, remove the foolish mind, not engage in foolish actions, cease doing evil, and not doing evil will not bring disaster. Not suffering disaster will not lead to birth, not being born will not lead to aging, not aging will not lead to sickness, not being sick will not lead to death, and not dying will lead to the unconditioned path of Nirvana.' The Buddha spoke thus, and the monks received it with joy.

。

（一一）

一時佛在王舍國雞山中，佛便告比丘：「人居世間，一劫中生死，取其骨藏之，不腐不消不滅，積之與須彌山等，人或有百劫生死者、或千劫生死者，尚未能得阿羅漢道泥洹。」佛告比丘：「人一劫中合會其骨，與須彌山等，我故現其本因緣。比丘！若曹皆當拔其本根、去離本根，用是故不復生死，不復生死便得度世泥洹道。」

（一二）

一時佛在舍衛國，行在祇樹須達園，佛便語比丘，比丘應：「唯然。受佛語。」佛便說：「色，比丘念本起苦，念非常、壞，去諦觀已，比丘色能諦觀，若能知色本念，若能知色非常、壞，若能知諦觀，便色愛為去。已色愛壞，便愛貪亦壞，已愛貪壞，便意脫，我為說如是。痛癢、思想、生死、識，為比丘念本，亦念識非常，亦當諦觀，若比丘能已到諦觀愛棄，已愛盡便愛貪盡，便脫生死得道。」

（一三）

一時佛在舍衛國祇樹給孤獨園。佛便告比丘：「我為若說惡從何所起，亦說善從何所起？比丘聽，念著意。」比丘應：「唯然

一時，佛陀在王舍城的雞山中，佛陀告訴比丘們：『人居住在世間，在一劫的時間裡經歷生死，將他們所遺留的骨頭收集起來，這些骨頭不腐爛、不消散、不滅亡，堆積起來可以與須彌山一樣高。有些人甚至經歷百劫生死，有些人經歷千劫生死，仍然不能證得阿羅漢道，達到涅槃。』佛陀告訴比丘們：『人一劫中所積累的骨頭，可以與須彌山一樣高，我將為你們揭示這其中的根本因緣。比丘們！你們都應當拔除其根本，遠離其根本，因此不再經歷生死，不再經歷生死便能得度世間的涅槃之道。』 一時，佛陀在舍衛國，住在祇樹給孤獨園，佛陀告訴比丘們，比丘們應答：『是的，接受佛陀的教誨。』佛陀便說：『比丘們，對於色，應當憶念其本源是苦，憶念其無常、敗壞，通過如實觀察，比丘們如果能夠如實觀察色，如果能夠知曉色的本源，如果能夠知曉色的無常、敗壞，如果能夠如實觀察，那麼對於色的愛慾就會被去除。當對於色的愛慾被去除，那麼愛貪也會被去除，當愛貪被去除，那麼心意就會解脫，我就是這樣說的。對於痛癢、思想、生死、識，比丘們也應當憶念其本源，也應當憶念識的無常，也應當如實觀察，如果比丘們能夠通過如實觀察而捨棄愛慾，當愛慾被捨棄，那麼愛貪就會被捨棄，那麼就能脫離生死，證得道果。』 一時，佛陀在舍衛國的祇樹給孤獨園。佛陀告訴比丘們：『我將為你們講述惡是從哪裡產生的，也講述善是從哪裡產生的？比丘們，仔細聽，用心思考。』比丘們應答：『是的，』

(11) At one time, the Buddha was in Mount Gijjhakuta in the kingdom of Rajagaha. The Buddha then told the monks: 'People living in the world, in one kalpa of life and death, if their bones are collected, they will not decay, disappear, or perish. Piled up, they would be as high as Mount Sumeru. Some people experience hundreds of kalpas of life and death, and some experience thousands of kalpas of life and death, yet they still cannot attain the path of Arhatship and Nirvana.' The Buddha told the monks: 'The bones accumulated by a person in one kalpa can be as high as Mount Sumeru. I will now reveal the fundamental cause and condition for this. Monks! You should all uproot the root cause, depart from the root cause, and therefore no longer experience life and death. No longer experiencing life and death, you will then be able to cross over to the path of Nirvana.' (12) At one time, the Buddha was in the kingdom of Savatthi, residing in Jeta's Grove, Anathapindika's Park. The Buddha then spoke to the monks, and the monks responded: 'Yes, we accept the Buddha's teachings.' The Buddha then said: 'Monks, regarding form, you should contemplate its origin as suffering, contemplate its impermanence and decay. Through true observation, if monks can truly observe form, if they can know the origin of form, if they can know the impermanence and decay of form, if they can truly observe, then the desire for form will be removed. When the desire for form is removed, then the craving for desire will also be removed. When the craving for desire is removed, then the mind will be liberated. This is what I say. For feelings, thoughts, life and death, and consciousness, monks should also contemplate their origin, also contemplate the impermanence of consciousness, and also truly observe. If monks can abandon desire through true observation, when desire is abandoned, then craving for desire will be abandoned, then they can escape life and death and attain the path.' (13) At one time, the Buddha was in Jeta's Grove, Anathapindika's Park in Savatthi. The Buddha then told the monks: 'I will tell you where evil arises from, and also where good arises from. Monks, listen carefully and contemplate with your minds.' The monks responded: 'Yes,'

「惡意為何等所？色過去、未來、今貪起自恚、畏、癡，一切見惡意，是名為所惡；痛癢亦爾，思想亦爾，生死亦爾，識亦爾。如是名為從所起惡。善意為何等？色過去、未來、今無有見是起，無有恚、無有畏、無有癡，無有一切嬈惡意，如是名為善意，如是名為痛癢、思想、生死、識。」佛言：「我所說善惡意如是。」

（一四）

一時佛在舍衛國祇樹給孤獨園。佛便告比丘：「有四意止。何等為四？在有比丘內身身觀止，盡力今知意不忘出從癡，為癡天下憂。外身身觀止，盡力今知意不忘出從癡，為癡天下憂。內外身身觀止，盡力今知意不忘出從癡，為癡天下憂。內痛癢痛癢相觀止，盡力今知意不忘出從癡，為天下憂。外痛癢痛癢相觀止，盡力今知意不忘出從癡，為天下憂。內外痛癢痛癢相觀止，盡力今知意不忘出從癡，為天下憂。內意意意相觀止，盡力今知意不忘出從癡，為天下憂。外意意意相觀止，盡力今知意不忘出從癡，為天下憂。內外意意意相觀止，盡力今知意不忘出從癡，為天下憂。內正法法法相觀止，盡力今知意不忘出從癡，為天下憂。內外正法法法相觀止，盡力今知意不忘出從癡，為天下憂。內外正法法法相觀止，盡力今知意不忘出從癡，為天下憂

『惡意』是指什麼？對於過去、現在、未來的色（物質），因貪、嗔、畏、癡而生起的一切見解，都稱為『所惡』；感受（痛癢）也是如此，思想也是如此，生死也是如此，意識也是如此。這稱為從『所』產生的惡。『善意』是指什麼？對於過去、現在、未來的色（物質），沒有因貪、嗔、畏、癡而生起的見解，沒有一切惱人的惡意，這稱為『善意』，感受（痛癢）、思想、生死、意識也是如此。』佛說：『我所說的善意和惡意就是這樣。』

（十四）

一時，佛陀在舍衛國的祇樹給孤獨園。佛陀告訴比丘們：『有四種意止。哪四種呢？有比丘在內身觀察身體的生滅變化，盡力覺知，使心不忘失，從愚癡中解脫出來，爲了解除世間的憂患。在外身觀察身體的生滅變化，盡力覺知，使心不忘失，從愚癡中解脫出來，爲了解除世間的憂患。在內外身觀察身體的生滅變化，盡力覺知，使心不忘失，從愚癡中解脫出來，爲了解除世間的憂患。在內感受觀察感受的生滅變化，盡力覺知，使心不忘失，從愚癡中解脫出來，爲了解除世間的憂患。在外感受觀察感受的生滅變化，盡力覺知，使心不忘失，從愚癡中解脫出來，爲了解除世間的憂患。在內外感受觀察感受的生滅變化，盡力覺知，使心不忘失，從愚癡中解脫出來，爲了解除世間的憂患。在內心觀察心的生滅變化，盡力覺知，使心不忘失，從愚癡中解脫出來，爲了解除世間的憂患。在外心觀察心的生滅變化，盡力覺知，使心不忘失，從愚癡中解脫出來，爲了解除世間的憂患。在內外心觀察心的生滅變化，盡力覺知，使心不忘失，從愚癡中解脫出來，爲了解除世間的憂患。在內正法觀察法的生滅變化，盡力覺知，使心不忘失，從愚癡中解脫出來，爲了解除世間的憂患。在外正法觀察法的生滅變化，盡力覺知，使心不忘失，從愚癡中解脫出來，爲了解除世間的憂患。在內外正法觀察法的生滅變化，盡力覺知，使心不忘失，從愚癡中解脫出來，爲了解除世間的憂患。』

『What is meant by 『malice』?』 All views arising from greed, hatred, fear, and delusion regarding the past, future, and present form (materiality) are called 『what is evil』; so too with feelings (pain and pleasure), thoughts, birth and death, and consciousness. This is called evil arising from 『what』. What is meant by 『good intention』? Regarding the past, future, and present form (materiality), there are no views arising from greed, hatred, fear, and delusion, and there is no malice that causes trouble; this is called 『good intention』, and so too with feelings (pain and pleasure), thoughts, birth and death, and consciousness.』 The Buddha said: 『This is what I mean by good intention and malice.』

(Fourteen)

At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. The Buddha then told the monks: 『There are four foundations of mindfulness. What are the four? There is a monk who contemplates the body in the body internally, striving to know, keeping the mind unforgetful, and freeing himself from delusion, in order to relieve the world of suffering. He contemplates the body in the body externally, striving to know, keeping the mind unforgetful, and freeing himself from delusion, in order to relieve the world of suffering. He contemplates the body in the body both internally and externally, striving to know, keeping the mind unforgetful, and freeing himself from delusion, in order to relieve the world of suffering. He contemplates feelings in feelings internally, striving to know, keeping the mind unforgetful, and freeing himself from delusion, in order to relieve the world of suffering. He contemplates feelings in feelings externally, striving to know, keeping the mind unforgetful, and freeing himself from delusion, in order to relieve the world of suffering. He contemplates feelings in feelings both internally and externally, striving to know, keeping the mind unforgetful, and freeing himself from delusion, in order to relieve the world of suffering. He contemplates the mind in the mind internally, striving to know, keeping the mind unforgetful, and freeing himself from delusion, in order to relieve the world of suffering. He contemplates the mind in the mind externally, striving to know, keeping the mind unforgetful, and freeing himself from delusion, in order to relieve the world of suffering. He contemplates the mind in the mind both internally and externally, striving to know, keeping the mind unforgetful, and freeing himself from delusion, in order to relieve the world of suffering. He contemplates the Dhamma in the Dhamma internally, striving to know, keeping the mind unforgetful, and freeing himself from delusion, in order to relieve the world of suffering. He contemplates the Dhamma in the Dhamma externally, striving to know, keeping the mind unforgetful, and freeing himself from delusion, in order to relieve the world of suffering. He contemplates the Dhamma in the Dhamma both internally and externally, striving to know, keeping the mind unforgetful, and freeing himself from delusion, in order to relieve the world of suffering.』

。佛說如是四意止，佛弟子當爲受行，精進為得道。」

（一五）

一時佛在舍衛國祇樹給孤獨園。佛便告比丘：「有是比丘一法，為一法相行想念多作，為身得息，為意所念，所待能止無有餘，但念黠行法念俱行。何等一法？為一法相習安般守意。若比丘安般守意，為習爲念為多住，便身得息，意亦所念所待，便止無有，便黠念法行滿具行，是為比丘所一法。為一法相便相行相多為身得息，為意相念相待，便止無有餘，但黠行法念增滿行。若比丘，是一法比丘能行能使能念能多作，得墮道。」

（一六）

一時佛在舍衛國祇樹給孤獨園，佛便告比丘：「有二力得上頭道。何等為二力？謂曉制力，謂意護力。何等為曉制力者？是聞有道真弟子，為是學身惡行為得惡福，今世後世我身行惡，我當自身犯，亦為嬈他人，所無所道人所同道，亦為犯戒，十方人亦說我惡，我亦隨不吉語言，我亦身敗便墮地獄中，是為身惡行謂惡福，今世惡如是，後世亦惡如是，便身惡棄為身，好念凈除身到不犯，如是身犯行心犯行，是名為曉制力。何等為行念力者？若所守致，若自守歸，若所止念行力，謂行之自到，爲念致求，如是名爲念行力道。說之如是

現代漢語譯本：佛說這四種意念止息的方法，佛的弟子應當接受並實行，精進修行以求得道。 現代漢語譯本：我聽聞是這樣的： 現代漢語譯本：一時，佛陀在舍衛國的祇樹給孤獨園。佛陀告訴比丘們：『有一種比丘修習一種法，以一種法的形象進行思考和憶念，並多次實踐，從而使身體得到安息，使意念專注，所依賴的都能止息而無餘，只是以智慧行法念並行。』 現代漢語譯本：『哪一種法呢？就是以一種法的形象來修習安般守意。如果比丘修習安般守意，勤加練習、憶念並多次安住其中，那麼身體就會得到安息，意念也會專注，所依賴的都會止息而無餘，然後以智慧行法念，修行圓滿。這就是比丘所修習的一種法。以一種法的形象進行思考和實踐，多次練習，從而使身體得到安息，使意念專注，所依賴的都能止息而無餘，只是以智慧行法念，修行增進圓滿。如果比丘能夠修行、運用、憶念並多次實踐這一法，就能證得道果。』 現代漢語譯本：佛陀如是說。 現代漢語譯本：一時，佛陀在舍衛國的祇樹給孤獨園。佛陀告訴比丘們：『有兩種力量可以使人達到更高的道果。哪兩種力量呢？就是曉制力，和意護力。』 現代漢語譯本：『什麼是曉制力呢？就是聽聞正法的真弟子，因為知道身體的惡行會帶來惡報，今生來世都會因為自己的惡行而受苦，也會擾亂他人，與那些沒有修道的人同流合污，也會犯戒，十方的人都會說他的壞話，他也會隨之說不吉利的話，他也會身敗名裂，墮入地獄。這就是身體的惡行所帶來的惡報，今生如此，來世也如此。於是他捨棄身體的惡行，以清凈的念頭來凈化身體，達到不犯惡行的境界。像這樣，身體的惡行和內心的惡行都被制止，這就是曉制力。』 現代漢語譯本：『什麼是行念力呢？就是所守護的，所歸依的，所止息的念頭，通過修行而達到，通過念頭來追求。像這樣，就叫做行念力。』佛陀如是說。

English version: The Buddha said that these are the four ways to stop the mind, and the Buddha's disciples should accept and practice them, diligently cultivating to attain the path. English version: Thus have I heard: English version: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. The Buddha then told the monks: 'There is a monk who practices one dharma, contemplates and remembers it in the form of one dharma, and practices it repeatedly, thereby allowing the body to rest, the mind to focus, and all that is relied upon to cease without remainder, only with wisdom to practice the dharma and mindfulness together.' English version: 'What is this one dharma? It is to practice mindfulness of breathing (anapanasati) in the form of one dharma. If a monk practices mindfulness of breathing, diligently practices, remembers, and dwells in it repeatedly, then the body will rest, the mind will focus, and all that is relied upon will cease without remainder, and then with wisdom, the practice of dharma and mindfulness will be fulfilled. This is the one dharma that a monk practices. By contemplating and practicing in the form of one dharma, practicing repeatedly, thereby allowing the body to rest, the mind to focus, and all that is relied upon to cease without remainder, only with wisdom to practice the dharma and mindfulness, the practice will be advanced and fulfilled. If a monk can practice, use, remember, and repeatedly practice this one dharma, he will attain the fruit of the path.' English version: The Buddha spoke thus. English version: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. The Buddha then told the monks: 'There are two powers that can lead one to a higher path. What are these two powers? They are the power of understanding and restraint, and the power of protecting the mind.' English version: 'What is the power of understanding and restraint? It is that a true disciple who has heard the true dharma knows that the evil deeds of the body will bring evil consequences, that in this life and the next, one will suffer because of one's own evil deeds, and will also disturb others, associating with those who have not cultivated the path, and will also break the precepts. People from all directions will speak ill of him, and he will also speak inauspicious words, and he will be ruined and fall into hell. This is the evil consequence of the evil deeds of the body, which is the same in this life and the next. Therefore, he abandons the evil deeds of the body, and purifies the body with pure thoughts, reaching the state of not committing evil deeds. In this way, the evil deeds of the body and the evil deeds of the mind are restrained, and this is the power of understanding and restraint.' English version: 'What is the power of mindfulness in practice? It is what is guarded, what is relied upon, and the thoughts that are stopped, which are attained through practice, and pursued through mindfulness. In this way, it is called the power of mindfulness in practice.' The Buddha spoke thus.

。」比丘歡喜起作禮。

（一七）

一時佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「有三力。何等三力？一者信力，二者精進力，三者黠力。信力為何等？在有道弟子為佛道無有能壞意，得佛恩行止，說佛如是語，如諦無所著，諦覺黠要得樂天下父，如是到佛棄惡到黠行，或是名為信力。精進力為何等？在有比丘已生惡意斷故，求欲行求為精進為受正意，未生惡意不便起，未生善意為求生，已法意為止不忘不減，日增日多行念滿欲生求受精進位制意出，是名精進力。黠力為何等？若有比丘是苦習如諦知是習，苦是苦、習是苦、儘是苦要受，是名為慧力。」

佛告比丘，比丘已聞受行如說。

（一八）

一時佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「有四力。何等為四力？一者意力，二者精進力，三者不犯力，四者守力。意力為何等？若有比丘知善惡濁如至誠知，亦知犯亦知不犯，亦知可行亦知不可行，亦知非亦知增，亦知白亦知黑，亦知從得濁如諦知，是名為意力

現代漢語譯本：比丘聽了歡喜，起身向佛作禮。 現代漢語譯本：我聽佛這樣說： 現代漢語譯本：一時，佛在舍衛國，住在祇樹給孤獨園。佛告訴比丘們：『有三種力量。哪三種力量？一是信力，二是精進力，三是智慧力。信力是什麼？在於有道行的弟子，對於佛道沒有能動搖其心意的，得到佛的恩澤，行為舉止都符合佛的教導，說佛所說的真理，如實不虛，覺悟到智慧是得到快樂的根本，如同天下的父親一樣，這樣才能達到佛的境界，捨棄惡行，修習智慧，這叫做信力。精進力是什麼？在於有比丘已經生起的惡念要斷除，努力修行，追求正念，未生起的惡念不讓它產生，未生起的善念要努力讓它產生，已經生起的善念要保持不忘不減，日益增長，修行念頭圓滿，想要接受修行，努力精進，這叫做精進力。智慧力是什麼？如果有比丘對於苦的根源如實知曉，知道苦是苦，苦的根源是苦，苦的止息是苦的必要承受，這叫做慧力。』 現代漢語譯本：佛告訴比丘們，比丘們聽了，接受並按照佛所說的修行。 現代漢語譯本：一時，佛在舍衛國，住在祇樹給孤獨園。佛告訴比丘們：『有四種力量。哪四種力量？一是意力，二是精進力，三是不犯力，四是守護力。意力是什麼？如果有比丘知道善惡清濁，如實知道，也知道什麼是犯戒，什麼是不犯戒，也知道什麼是可行，什麼是不可行，也知道什麼是錯的，什麼是對的，也知道什麼是清凈，什麼是污濁，也知道從哪裡得到污濁，如實知道，這叫做意力。』

English version: The monks, pleased, rose and bowed to the Buddha. English version: At one time, the Buddha was in Shravasti, residing in Jeta's Grove, Anathapindika's Park. The Buddha then told the monks, 'There are three powers. What are these three powers? The first is the power of faith, the second is the power of diligence, and the third is the power of wisdom. What is the power of faith? It lies in a disciple who has attained the path, whose mind cannot be swayed from the Buddha's path, who receives the Buddha's grace, whose conduct aligns with the Buddha's teachings, who speaks the truth as the Buddha does, without attachment, who understands that wisdom is the root of happiness, like a father to the world, and thus reaches the Buddha's state, abandoning evil and cultivating wisdom. This is called the power of faith. What is the power of diligence? It lies in a monk who has already generated evil thoughts and strives to eliminate them, who seeks to practice and cultivate right mindfulness, who prevents unarisen evil thoughts from arising, who strives to generate unarisen good thoughts, who maintains arisen good thoughts without forgetting or diminishing them, who increases them daily, who fulfills the practice of mindfulness, who desires to receive the practice, and who strives diligently. This is called the power of diligence. What is the power of wisdom? If a monk truly understands the origin of suffering, knows that suffering is suffering, the origin of suffering is suffering, and the cessation of suffering is necessary to endure, this is called the power of wisdom.' English version: The Buddha told the monks, and the monks, having heard, accepted and practiced as the Buddha said. English version: At one time, the Buddha was in Shravasti, residing in Jeta's Grove, Anathapindika's Park. The Buddha then told the monks, 'There are four powers. What are these four powers? The first is the power of intention, the second is the power of diligence, the third is the power of non-offense, and the fourth is the power of protection. What is the power of intention? If a monk knows good and evil, purity and impurity, as they truly are, also knows what is an offense and what is not an offense, also knows what is permissible and what is not permissible, also knows what is wrong and what is right, also knows what is pure and what is impure, also knows where impurity comes from, as it truly is, this is called the power of intention.'

。精進力為何等？在有比丘在有濁所惡說，所犯說，所不可說，所黑說，不用進人說，如是輩為棄之，若所為濁好說，不犯說、可習說、可說、白說、所道說，如是輩濁，為行為貪慾，為行為精進，為受意為制意？是名為精進力。不犯力為何等？在有比丘為不犯身受行止，為不犯口，為不犯心受行止，是名為不犯力。守力為何等？謂四輩。何等為四輩？一為攝，二為佈施，三為相哀，四為相助善行，是名為守力。」

（一九）

一時佛在舍衛國祇樹給孤獨園。佛便告比丘：「人有五力令女人欺男子。何為五力？一者色，二者端正，三者多男兄弟，四者家豪，五者多財產。何等為色？謂女人不良，已不良便不欲治生。當瞋恚不欲持家，是女人自謂端正無比，自謂多男兄弟強，自謂豪貴家，自謂多財產，如是女人為不良。若有女人貞良無有女色，大貞便為持兩善教，已受兩善教便欲治產，不欲瞋恚，便欲秉持家，如是者不用端正，故為是人但心為人耳，不用多男兄弟強，不用家豪貴自貢高，不用多財產意適等耳，便為受教，已教善持之不懈，便欲治生。心和不欲瞋恚，便不棄家事，便欲治生憂持家，如是為貞良女人意。」

佛說如是

現代漢語譯本：什麼是精進力？當有比丘在有污濁、惡劣的言說，所犯的過失，不可說的，黑暗的言說，不值得向人說的，像這樣的人就應該捨棄。如果所說的是清凈、美好的言說，沒有犯過失，可以學習的，可以說的，光明的言說，值得宣揚的，像這樣的污濁，是爲了行為上的貪慾，爲了行為上的精進，爲了接受意念，爲了控制意念嗎？這被稱為精進力。什麼是不犯力？當有比丘不犯身體的感受和行為，不犯口，不犯心的感受和行為，這被稱為不犯力。什麼是守力？有四種。哪四種？一是攝受，二是佈施，三是相互憐憫，四是相互幫助行善，這被稱為守力。 佛是這樣說的。 一時，佛在舍衛國的祇樹給孤獨園。佛告訴比丘們：『人有五種力量會讓女人欺騙男子。哪五種力量？一是容貌，二是端正，三是多兄弟，四是家世豪門，五是多財產。什麼是容貌？指女人不善良，不善良就不想經營生計。當她生氣時，不想持家，這樣的女人自認為容貌無比，自認為有很多強大的兄弟，自認為出身豪門，自認為有很多財產，這樣的女人是不良的。如果有女人貞潔善良，沒有美貌，非常貞潔，就會接受兩種好的教誨，接受兩種好的教誨后，就想經營產業，不想生氣，就想主持家務，這樣的人不需要端正的容貌，所以這個人只是用心待人罷了，不需要有很多強大的兄弟，不需要家世豪門而自高自大，不需要有很多財產而自滿，就會接受教誨，接受教誨后就會好好地堅持下去不懈怠，就想經營生計。心平氣和不想生氣，就不會拋棄家務，就想經營生計，憂慮持家，這樣的才是貞潔善良的女人。』

English version: What is the power of diligence? When a monk encounters impure, evil speech, offenses, unspeakable things, dark speech, things not worth telling others, such people should be abandoned. If what is spoken is pure, good speech, without offense, worthy of learning, speakable, bright speech, worthy of being proclaimed, is such impurity for the sake of greed in action, for the sake of diligence in action, for receiving intention, for controlling intention? This is called the power of diligence. What is the power of non-offense? When a monk does not offend in bodily feelings and actions, does not offend in speech, does not offend in mental feelings and actions, this is called the power of non-offense. What is the power of guarding? There are four kinds. What are the four? First is gathering, second is giving, third is mutual compassion, fourth is mutual assistance in good deeds, this is called the power of guarding. (19) At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. The Buddha then told the monks: 'There are five powers that allow women to deceive men. What are the five powers? First is appearance, second is beauty, third is many brothers, fourth is a wealthy family, fifth is much property. What is appearance? It refers to a woman who is not virtuous, and if she is not virtuous, she does not want to manage her livelihood. When she is angry, she does not want to manage the household. Such a woman considers herself incomparably beautiful, considers herself to have many strong brothers, considers herself from a wealthy family, considers herself to have much property. Such a woman is not virtuous. If a woman is chaste and virtuous, without beauty, very chaste, she will accept two good teachings. After accepting two good teachings, she will want to manage her property, not want to be angry, and want to manage the household. Such a person does not need a beautiful appearance, so this person is only sincere to others. She does not need many strong brothers, does not need a wealthy family to be arrogant, does not need much property to be complacent. She will accept teachings, and after accepting teachings, she will persevere without being lazy, and will want to manage her livelihood. She will be peaceful and not want to be angry, will not abandon household affairs, and will want to manage her livelihood and worry about managing the household. Such is the mind of a chaste and virtuous woman.'

（二〇）

一時佛在舍衛國祇樹給孤獨園。佛告諸比丘：「比丘！諸不聞者，不聞俱相類相聚相應相可，多聞者，多聞俱相類相聚相應相可；慳者，慳俱相類相聚相應相可，佈施者，佈施俱相類相聚相應相可；黠者，黠俱相類相聚相應相可，癡者，癡俱相類相聚相應相可；多欲者，多欲俱相類相聚相應相可，少欲者，少欲俱相類相聚相應相可；難持者，難持俱相類相聚相應相可，易持者，易持俱相類相聚相應相可；難給者，難給俱相類相聚相應相可，易給者，易給俱相類相聚相應相可；不足者，不足俱相類相聚相應相可，足者，足俱相類相聚相應相可；不守者，不守俱相類相聚相應相可，守者，守俱相類相聚相應相可。」佛說：「比丘！如是，黠人當分別是因緣，可行者當爲行，不可行者當爲莫行。」

（二一）

一時佛在舍衛國祇樹給孤獨園。佛告比丘：「天上釋為故世在人中有七愿，為如至命、為如求就、為所從本，故為釋。何等為七？到命要當爲父母孝。到命要當爲見老為禮。當爲不出口炎言。當爲隨意法語言。當爲至命要不怒讒妄語。當爲至命要至誠語，至誠喜至誠止，常信不欺天下。當爲至命要天下慳，我當爲意中不隨慳家中

（二十） 一時，佛陀在舍衛國的祇樹給孤獨園。佛陀告訴眾比丘：『比丘們！不聞法的人，會與不聞法的人聚集在一起，彼此相似、相應、認可；多聞法的人，會與多聞法的人聚集在一起，彼此相似、相應、認可；慳吝的人，會與慳吝的人聚集在一起，彼此相似、相應、認可；佈施的人，會與佈施的人聚集在一起，彼此相似、相應、認可；聰明的人，會與聰明的人聚集在一起，彼此相似、相應、認可；愚癡的人，會與愚癡的人聚集在一起，彼此相似、相應、認可；貪慾多的人，會與貪慾多的人聚集在一起，彼此相似、相應、認可；少欲的人，會與少欲的人聚集在一起，彼此相似、相應、認可；難以調伏的人，會與難以調伏的人聚集在一起，彼此相似、相應、認可；容易調伏的人，會與容易調伏的人聚集在一起，彼此相似、相應、認可；難以滿足的人，會與難以滿足的人聚集在一起，彼此相似、相應、認可；容易滿足的人，會與容易滿足的人聚集在一起，彼此相似、相應、認可；不守戒的人，會與不守戒的人聚集在一起，彼此相似、相應、認可；守戒的人，會與守戒的人聚集在一起，彼此相似、相應、認可。』佛陀說：『比丘們！就是這樣，聰明的人應當分辨這些因緣，可以做的就去做，不可以做的就不要做。』 （二十一） 一時，佛陀在舍衛國的祇樹給孤獨園。佛陀告訴比丘們：『天上的帝釋過去在人間時有七個願望，爲了達到這些願望，爲了追求成就，爲了遵循本性，所以成爲了帝釋。這七個願望是什麼呢？第一，到死都要孝順父母。第二，到死都要尊敬老人。第三，不出口傷人的話。第四，要說符合佛法的話。第五，到死都不要發怒、誹謗、說謊。第六，到死都要說真誠的話，真誠地歡喜，真誠地停止，永遠相信而不欺騙天下。第七，到死都要看到天下人慳吝，我都要在心中不隨順慳吝的習性。』

(20) At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. The Buddha said to the monks: 'Monks! Those who do not hear the Dharma gather with those who do not hear the Dharma, they are similar, in accord, and agreeable; those who hear much Dharma gather with those who hear much Dharma, they are similar, in accord, and agreeable; the stingy gather with the stingy, they are similar, in accord, and agreeable; the generous gather with the generous, they are similar, in accord, and agreeable; the wise gather with the wise, they are similar, in accord, and agreeable; the foolish gather with the foolish, they are similar, in accord, and agreeable; those with many desires gather with those with many desires, they are similar, in accord, and agreeable; those with few desires gather with those with few desires, they are similar, in accord, and agreeable; the difficult to control gather with the difficult to control, they are similar, in accord, and agreeable; the easy to control gather with the easy to control, they are similar, in accord, and agreeable; the difficult to satisfy gather with the difficult to satisfy, they are similar, in accord, and agreeable; the easy to satisfy gather with the easy to satisfy, they are similar, in accord, and agreeable; those who do not keep precepts gather with those who do not keep precepts, they are similar, in accord, and agreeable; those who keep precepts gather with those who keep precepts, they are similar, in accord, and agreeable.' The Buddha said: 'Monks! It is like this, wise people should discern these causes and conditions, what can be done should be done, and what cannot be done should not be done.' (21) At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. The Buddha said to the monks: 'The heavenly Sakra, in his past life as a human, had seven wishes. To fulfill these wishes, to seek accomplishment, and to follow his nature, he became Sakra. What are these seven wishes? First, until death, one must be filial to one's parents. Second, until death, one must respect the elderly. Third, one must not speak hurtful words. Fourth, one must speak words that accord with the Dharma. Fifth, until death, one must not be angry, slander, or lie. Sixth, until death, one must speak truthfully, be sincerely joyful, sincerely stop, and always believe without deceiving the world. Seventh, until death, seeing the world's stinginess, I must not follow the habit of stinginess in my heart.'

。行佈施放手常與所求，名好佈施，佈施等分。為是釋天王故世在人中為是七愿，說為至命要具行就，為從是本釋釋得。」從后說絕：

「為孝父母，　姓中有老人禮，　不炎說隨意說讒妄言棄，　從慳自出諦不怒喜行言。

「為是故能得上天，在所人慾行是，當爲天上禮如是。」

（二二）

一時佛在舍衛國，行在祇樹給孤獨園。佛便以爪甲頭取土已取，便告比丘：「比丘！知是云何？何等為多？爪頭土何如地土多？」比丘可便報：「佛爪甲上土少，不可比地土，無有比，亦非百倍，亦非千倍，亦非萬倍，亦非億倍，亦無有數，亦無有數喻亦無聚，亦不可說譬喻，是地土甚多。」佛便告比丘：「如是人所不知智黠眼行如地土，如是人所為智黠眼行如爪上土。如是人所為智黠眼行，如是可學智黠眼行無有過，黠生當爲自活，如是比丘欲行道者可學。」

（二三）

一時佛在舍衛國祇樹給孤獨園。佛便告比丘：「身為無有反覆，身不念恩，若有小痛因作病，舉身並痛，常隨意所欲得，眼與好色，耳與好聲，鼻與好香，舌與美味，身與細軟，養身如是，舍人壞敗，身不欲度人。何以故？不盡隨戒法但作罪

現代漢語譯本：'行佈施時，要常常放手給予所求之物，這被稱為好的佈施，佈施要平等對待。因為這是爲了釋提桓因，所以世人在人間要實踐這七個願望，要說到做到，並徹底執行，這是從根本上理解釋提桓因的含義。'從後文來看，這句話的意思是： '要孝順父母，在家族中要尊敬長輩，不要隨意說謊，不要說讒言，要摒棄虛妄之言，要從吝嗇中解脫出來，要真誠，不要輕易發怒，要喜悅地實踐自己的諾言。' '因此，人才能升上天界，凡是想這樣做的人，都應該像對待天上的禮儀一樣對待這些準則。' 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀用指甲尖取了一點土，然後告訴比丘們：『比丘們，你們知道這是什麼意思嗎？哪一個更多？指甲上的土多還是地上的土多？』比丘們回答說：『佛陀，指甲上的土很少，不能和地上的土相比，沒有可比性，不是百倍，也不是千倍，也不是萬倍，也不是億倍，沒有數量，也沒有數量的比喻，也沒有聚集，無法用比喻來說明，地上的土非常多。』佛陀告訴比丘們：『就像這樣，人們所不瞭解的智慧和明智的行為就像地上的土一樣多，而人們所實踐的智慧和明智的行為就像指甲上的土一樣少。人們所實踐的智慧和明智的行為，應該學習這種沒有過失的智慧和明智的行為，這樣才能自立。所以，比丘們，想要修行的人應該學習這些。』 一時，佛陀在舍衛國祇樹給孤獨園。佛陀告訴比丘們：『身體是沒有反覆的，身體不會念恩，如果有一點小痛就會引發疾病，全身都會疼痛，總是想要滿足自己的慾望，眼睛喜歡美好的顏色，耳朵喜歡美好的聲音，鼻子喜歡美好的氣味，舌頭喜歡美味，身體喜歡柔軟的觸感，這樣養護身體，卻捨棄了人，身體不想度化他人。為什麼呢？因為沒有完全遵守戒律，只是在造罪。』

English version: 'When giving alms, one should always let go of what is requested, this is called good almsgiving, and almsgiving should be equal. Because this is for Sakra, therefore people in the world should practice these seven wishes, they should say what they mean and carry it out thoroughly, this is to understand the meaning of Sakra from the root.' From the following text, the meaning of this sentence is: 'Be filial to parents, respect elders in the family, do not lie casually, do not slander, abandon false words, break free from stinginess, be sincere, do not get angry easily, and joyfully fulfill your promises.' 'Therefore, people can ascend to heaven, and all those who want to do this should treat these principles as if they were heavenly etiquette.' (22) At one time, the Buddha was in Sravasti, residing in the Jeta Grove, Anathapindika's Park. The Buddha took a bit of soil with the tip of his fingernail and then told the monks: 'Monks, do you know what this means? Which is more? The soil on the fingernail or the soil on the ground?' The monks replied: 'Buddha, the soil on the fingernail is very little, it cannot be compared to the soil on the ground, there is no comparison, it is not a hundred times, nor a thousand times, nor ten thousand times, nor a hundred million times, there is no number, nor a metaphor for the number, nor a gathering, it cannot be explained by metaphor, the soil on the ground is very much.' The Buddha told the monks: 'Just like this, the wisdom and wise actions that people do not understand are as many as the soil on the ground, and the wisdom and wise actions that people practice are as little as the soil on the fingernail. The wisdom and wise actions that people practice, one should learn this wisdom and wise actions without fault, so that one can be self-reliant. Therefore, monks, those who want to practice should learn these.' (23) At one time, the Buddha was in Sravasti, in the Jeta Grove, Anathapindika's Park. The Buddha told the monks: 'The body is without repetition, the body does not remember kindness, if there is a little pain it will cause illness, the whole body will ache, it always wants to satisfy its desires, the eyes like beautiful colors, the ears like beautiful sounds, the nose likes beautiful smells, the tongue likes delicious tastes, the body likes soft touches, nurturing the body like this, but abandoning people, the body does not want to liberate others. Why? Because it has not fully followed the precepts, but is only creating sins.'

。」佛便告比丘：「過世有王名為大華，欲死時說言：『咄！當用身作何等？養護百歲盡力如是，一死事來身便壞敗。』如是身為無有反覆，便知是為若，當用為視養？有劇如怨家，身自求罪，已得小痛便見憂態，常與最好五樂，久視之會當老病死？比丘可念而不忘是，已知是當行教人。」

佛教如是。

（二四）

一時佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「師子畜生王從自處出，已自處出便欠，已欠便視便四面觀。便三反師子聲行，便所意至處便行，已見有山河中深疾，過使難度，便師子在從是邊河自止，便度邊作識觀意念：『從是下到識處出已。』已便下，若師子王所識直不得出便復還，復度不得復還，常欲得識處出，至死師子王不止不行不置。所識不得故亦如是，所有癡人不諦受所學聞，便為人聚行說到人牽出，所癡人亦不置癡態行，亦不欲所，不諦受經所要，若如是便黠人可覺是：『是我當爲學經力力行，我當爲學問力，我當爲精觀行力，我當爲不放，師子王死態難出，覺少人慾為道。』當學如是。」

（二五）

一時佛在王舍國講堂中

現代漢語譯本：佛陀對比丘們說：『過去有一位國王名叫大華，臨死時說道：「唉！這身體有什麼用呢？養護它一百年，盡力如此，一旦死亡來臨，身體便會敗壞。』這身體一旦壞了就無法復原，既然如此，又何必如此看重它，如此養護它呢？它就像一個怨家，自己招來罪過，稍微感到一點疼痛就憂心忡忡，總是享受最好的五種欲樂，但長久來看，終究會面臨衰老、疾病和死亡。比丘們，你們應當記住這些，不要忘記，明白這些道理后，應當去教導他人。』 佛教的道理就是這樣。 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀對比丘們說：『獅子，作為畜生之王，從自己的領地出來，出來后就打哈欠，打完哈欠就四處張望。然後發出三聲獅吼，就朝著自己想去的地方走去。如果看到有山河深險，難以逾越，獅子就會停在河邊，然後觀察思考：『從這裡下去，就能從那個地方出來。』然後它就下去，如果獅子王發現自己無法從所選定的地方出來，就會返回，如果再次嘗試還是無法通過，它還會返回，它總是想要從自己選定的地方出來，直到死亡也不會停止嘗試。那些愚癡的人，不認真接受所學的佛法，卻喜歡在人群中談論，被人牽著鼻子走，這些愚癡的人也不會停止愚癡的行為，也不想真正理解佛法，不認真接受佛經的要義。如果這樣，那麼有智慧的人就會意識到：『我應當努力學習佛法，努力修行，努力精進觀察，我不能懈怠，就像獅子王那樣，即使面臨死亡也難以放棄。』覺悟到很少有人想要修行佛法，應當像這樣學習。』 一時，佛陀在王舍城的講堂中

English version: The Buddha told the monks, 'In the past, there was a king named Great Flower, who, when dying, said, 「Alas! What is the use of this body? Nurturing it for a hundred years, exerting all my strength, and when death comes, the body will decay.」 Once this body is ruined, it cannot be restored. Since this is so, why should we value it so much and care for it so much? It is like an enemy, bringing about its own suffering. It feels a little pain and becomes worried. It always enjoys the best of the five pleasures, but in the long run, it will face old age, sickness, and death. Monks, you should remember these things and not forget them. After understanding these principles, you should go and teach others.' Such is the teaching of Buddhism. (24) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, the Garden of Anathapindika. The Buddha told the monks, 'A lion, the king of beasts, comes out from its own territory. After coming out, it yawns, and after yawning, it looks around. Then it roars three times and goes to the place it intends to go. If it sees a deep and dangerous mountain or river that is difficult to cross, the lion will stop at the riverbank and then observe and think, 「If I go down here, I can come out from that place.」 Then it goes down. If the lion king finds that it cannot come out from the chosen place, it will return. If it tries again and still cannot pass, it will return again. It always wants to come out from the place it has chosen, and it will not stop trying until death. Those foolish people do not seriously accept the Dharma they have learned, but like to talk about it in crowds, being led by the nose. These foolish people will not stop their foolish behavior, nor do they want to truly understand the Dharma, nor do they seriously accept the essence of the scriptures. If this is the case, then wise people will realize, 「I should strive to learn the Dharma, strive to practice, strive to observe diligently, and I must not be lazy, just like the lion king, who even in the face of death, finds it difficult to give up.」 Realizing that few people want to practice the Dharma, one should learn in this way.' This is what the Buddha said. (25) At one time, the Buddha was in the lecture hall in the city of Rajagriha.

。在時名為阿遬輪子婆羅門至佛，已至為粗惡口惡罵佛劇罵訶止，佛便為婆羅門阿遬輪子說經譬喻：「若人無有惡，為持惡口說向，清白行無有，惡癡人從是致殃。譬如人逆向風末塵來坌。」即時婆羅門阿遬輪子，為持頭面著足曰：「知過受悔，如癡、如愚，如不解、如不了，名為愚癡者，為度世者，持弊惡口罵亦數諫為，佛當爲愚癡人故受悔過，從今自守不復犯。」佛報言：「已婆羅門悔過，如愚、如癡、如不解不了，為罵如來惡喙，已見覆悔自說自守后不敢犯，是道行中望增道不減，若已見自悔過，自現不匿現守本不復犯。」婆羅門便自歸佛。

（二六）

一時佛在王舍國時，有婆羅門名為不侵行者，至佛所與佛談，一處坐。已一處坐，不侵行者向佛說如是：「我名為不侵。」佛報言：「如名意亦爾？」爾乃婆羅門應：「不侵。」從后說絕：

「若身不侵者，　　口善意亦然， 如是名不侵，　　無所侵為奇。」

即不侵行者從坐起，持頭面著佛足下，從今持教誡不復犯五戒。

（二七）佛說七處三觀經

現代漢語譯本：當時，一位名叫阿遬輪子的婆羅門來到佛陀面前，用粗俗惡劣的言語辱罵佛陀，極盡謾罵之能事。佛陀便為婆羅門阿遬輪子講述了一個譬喻：『如果一個人沒有做過惡事，卻被別人用惡語謾罵，他本身是清白的，沒有過錯，那麼這個愚癡的人反而會因此招致災禍。這就好比一個人逆風揚塵，塵土反而會撲到自己身上。』當時，婆羅門阿遬輪子立即將頭面伏地，向佛陀懺悔說：『我知道自己錯了，我感到後悔，我像個癡呆、像個愚人、像個不明白事理的人，我真是個愚癡的人。我竟然用惡語辱罵您這樣一位度化世人的聖者，您多次勸誡我，我卻依然如此。佛陀您應該原諒我這個愚癡的人，我從今以後一定約束自己，不再犯同樣的錯誤。』佛陀回答說：『婆羅門，你既然已經悔過，承認自己像個癡呆、像個愚人、像個不明白事理的人，用惡語辱罵如來，現在又認識到錯誤並懺悔，發誓以後不再犯，這在修行道路上是增長而不是減退。如果一個人認識到自己的錯誤並懺悔，公開承認而不隱瞞，並且發誓不再犯，這才是真正的修行。』婆羅門聽后，便皈依了佛陀。 一時，佛陀在王舍國時，有一位婆羅門名叫不侵行者，來到佛陀處與佛陀交談，並坐在一旁。坐定后，不侵行者對佛陀說：『我的名字叫不侵。』佛陀回答說：『你的名字和你的行為一樣嗎？』婆羅門回答說：『是的，我的行為也像我的名字一樣，不侵犯他人。』隨後，他說了這樣一段話： 『如果身體不侵犯他人， 言語和意念也善良， 這樣才稱得上不侵犯， 不侵犯他人才是奇特。』 不侵行者聽后，立即從座位上起身，將頭面伏在佛陀的腳下，表示從今以後將遵守佛陀的教誨，不再犯五戒。

English version: At that time, a Brahmin named Asu-lunzi came to the Buddha and used coarse and abusive language to insult him, going to the extreme of verbal abuse. The Buddha then told the Brahmin Asu-lunzi a parable: 'If a person has not done anything wrong, but is verbally abused by others, he is innocent and without fault. Then this foolish person will instead bring disaster upon himself. It is like a person throwing dust against the wind, the dust will instead fall on himself.' At that moment, the Brahmin Asu-lunzi immediately prostrated himself with his head to the ground, repenting to the Buddha, saying: 'I know I was wrong, I feel remorseful, I was like a fool, like an idiot, like someone who doesn't understand things, I am truly a foolish person. I actually used abusive language to insult you, a sage who is guiding the world. You have repeatedly advised me, yet I still acted this way. Buddha, you should forgive me, this foolish person. From now on, I will definitely restrain myself and not make the same mistake again.' The Buddha replied: 'Brahmin, since you have already repented, admitting that you were like a fool, like an idiot, like someone who doesn't understand things, using abusive language to insult the Tathagata, and now you recognize your mistake and repent, vowing not to commit it again, this is an increase rather than a decrease on the path of practice. If a person recognizes their mistake and repents, openly admitting it without concealing it, and vows not to commit it again, this is true practice.' After hearing this, the Brahmin took refuge in the Buddha. (26) At one time, when the Buddha was in the city of Rajagriha, there was a Brahmin named 'Non-Aggressor' who came to the Buddha, talked with him, and sat down to one side. After sitting down, the Non-Aggressor said to the Buddha: 'My name is Non-Aggressor.' The Buddha replied: 'Is your name consistent with your actions?' The Brahmin replied: 'Yes, my actions are also like my name, I do not aggress against others.' Then, he said the following: 'If the body does not aggress against others, Speech and thoughts are also kind, Then one can be called Non-Aggressor, Not aggressing against others is truly remarkable.' After hearing this, the Non-Aggressor immediately rose from his seat, prostrated himself with his head at the Buddha's feet, indicating that from now on he would abide by the Buddha's teachings and no longer violate the five precepts. (27) The Buddha Speaks the Sutra on the Seven Places and Three Contemplations At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti.

。佛便呼比丘：「七處為知，三處為觀，疾為在道法脫結，無有結，意脫從黠得法，已見法自證道，受生盡，行道竟，作可作，不復來還。」佛問比丘：「何等為七處？善為知是。聞比丘色如本諦知？亦知色習，亦知色盡，亦知色滅度行，亦知色味，亦知色苦，亦知色出要，亦至誠；如是痛癢、思想、生死，識如本知，識習、識盡、識盡、受行本知，亦知識味，亦知識苦，亦知識出要，亦知識本至誠。何等為色如諦如？所色為四本，亦在四大，亦為在四大蚖，所色本如是如本知。何等色習如本知？愛習為色習，如是色習為知。何等為色盡如至誠？知愛盡為色盡，如是色盡為至誠知。何等為色行盡如至誠知？若是色為是八行，諦見到諦定為八，如是色盡受行如至誠知本。何等為知色味如至誠知？所色慾生喜生欲生，如是色為味如至誠知。何等為色惱如至誠知？所色不常、苦、轉法，如是為色惱如至誠知。何等為色要如至誠知？所色慾貪能解，能棄欲、能度欲，如是為色知要如至誠。何等為痛癢能知？六痛癢眼栽痛癢，耳鼻舌身意栽痛癢，如是為知痛癢。何等為痛癢習？栽習為痛癢習，如是習為痛癢習。何等為痛癢盡知？栽盡為痛癢盡知，如是為痛癢盡知

現代漢語譯本：佛陀於是對比丘們說：『在七個方面進行了解，在三個方面進行觀察，就能迅速在佛法中解脫束縛，不再有任何束縛，心從智慧中解脫，獲得正法，已經親見真理，自我證悟，生死輪迴結束，修行圓滿，該做的都已完成，不再返回輪迴。』佛陀問比丘們：『什麼是七個方面？善於瞭解這些。比丘們，你們是否如實地瞭解色（物質）的本性？也瞭解色的生起，也瞭解色的滅盡，也瞭解導致色滅盡的修行，也瞭解色的樂味，也瞭解色的苦惱，也瞭解色的出離之道，並且達到真實誠懇？對於感受、思想、行為、意識，也如實地瞭解它們的本性，瞭解它們的生起，瞭解它們的滅盡，瞭解導致它們滅盡的修行，也瞭解它們的樂味，也瞭解它們的苦惱，也瞭解它們的出離之道，並且達到真實誠懇。什麼是如實地瞭解色的本性？所謂的色，由四大元素構成，也存在於四大元素之中，也依賴於四大元素，色的本性就是如此。什麼是如實地瞭解色的生起？愛慾的生起就是色的生起，這就是對色生起的瞭解。什麼是如實地瞭解色的滅盡？瞭解愛慾的滅盡就是色的滅盡，這就是對色滅盡的真實瞭解。什麼是如實地瞭解導致色滅盡的修行？如果說色是八正道，即正見、正思惟、正語、正業、正命、正精進、正念、正定，這就是對導致色滅盡的修行的真實瞭解。什麼是如實地瞭解色的樂味？由色所產生的喜悅和慾望，這就是對色樂味的真實瞭解。什麼是如實地瞭解色的苦惱？色是無常的、苦的、變化的，這就是對色苦惱的真實瞭解。什麼是如實地瞭解色的出離之道？能夠去除貪慾，能夠捨棄慾望，能夠超越慾望，這就是對色出離之道的真實瞭解。什麼是能夠了解感受？六種感受，即眼、耳、鼻、舌、身、意所產生的感受，這就是對感受的瞭解。什麼是感受的生起？感受的產生就是感受的生起，這就是對感受生起的瞭解。什麼是感受的滅盡？感受的產生滅盡就是感受的滅盡，這就是對感受滅盡的瞭解。 現代漢語譯本：』

English version: Then the Buddha called to the monks: 'Knowing in seven places, observing in three places, one quickly becomes unbound in the Dharma, without any bonds, the mind is freed from wisdom, having obtained the Dharma, having personally seen the truth, self-realized, the cycle of birth and death is ended, the practice is completed, what needed to be done is done, no longer returning to the cycle.' The Buddha asked the monks: 'What are the seven places? It is good to understand these. Monks, do you truly understand the nature of form (matter)? Also understand the arising of form, also understand the cessation of form, also understand the practice that leads to the cessation of form, also understand the pleasure of form, also understand the suffering of form, also understand the way out of form, and reach true sincerity? For feelings, thoughts, actions, and consciousness, also truly understand their nature, understand their arising, understand their cessation, understand the practice that leads to their cessation, also understand their pleasure, also understand their suffering, also understand the way out of them, and reach true sincerity. What is truly understanding the nature of form? The so-called form is composed of the four great elements, also exists within the four great elements, and also depends on the four great elements, the nature of form is like this. What is truly understanding the arising of form? The arising of craving is the arising of form, this is the understanding of the arising of form. What is truly understanding the cessation of form? Understanding the cessation of craving is the cessation of form, this is the true understanding of the cessation of form. What is truly understanding the practice that leads to the cessation of form? If form is the Eightfold Path, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, this is the true understanding of the practice that leads to the cessation of form. What is truly understanding the pleasure of form? The joy and desire that arise from form, this is the true understanding of the pleasure of form. What is truly understanding the suffering of form? Form is impermanent, suffering, and changing, this is the true understanding of the suffering of form. What is truly understanding the way out of form? Being able to remove greed, being able to abandon desire, being able to transcend desire, this is the true understanding of the way out of form. What is being able to understand feelings? The six feelings, namely the feelings arising from the eye, ear, nose, tongue, body, and mind, this is the understanding of feelings. What is the arising of feelings? The arising of feelings is the arising of feelings, this is the understanding of the arising of feelings. What is the cessation of feelings? The cessation of the arising of feelings is the cessation of feelings, this is the understanding of the cessation of feelings.' English version: '

。何等為痛癢受行？若受八行，諦見到諦定意為八，如是痛癢如盡受行為道。何等為痛癢味識？是為痛癢求來可求喜，如是為痛癢識味為知。何等為痛癢惱識？所痛癢為不常、敗、苦、轉法意，如是為痛癢惱識。何等為痛癢要？所痛癢欲能活為愛貪能度，如是為痛癢要識如諦知。何等為思想識？為身六思想，眼栽思想，耳鼻舌身意栽思想，如是是六識思想。何等為思想習識？栽習為思想習，如是為思想習識。何等為思想盡識？盡為思想盡識，如是為思想盡識。何等為思想盡受行識？是為八行識，識諦見到諦定意為八，如是盡思想受行識。何等為思想味識？所為思想因緣生樂得意喜，如是思想味識。何等為思想惱識？所為思想不常、盡、苦、轉法，如是為思想惱識。何等為思想要識？所思想欲能解、欲貪能斷、欲貪能自度，如是為思想要識。何等為生死識？為六身生死識，眼栽生死識，耳鼻舌身意栽行，如是為生死識。何等為生死習？栽習為生死習識。何等為生死盡識？栽盡為生死盡識。何等為生死欲盡愛行識？為是八行，識諦見至諦定為八，如是為生死欲滅受行識。何等為生死味識？所為生死因緣生樂喜意，如是為生死味識。何等為生死惱識？所有生死不常、盡、苦、轉法，如是為生死惱識

現代漢語譯本：什麼是痛癢的感受行為？如果感受八種行為，即通過觀察真諦而達到專注的八種方式，那麼痛癢的感受行為就如同走向終結的道路。什麼是痛癢的滋味認知？就是從痛癢中尋求快樂和喜悅，這就是對痛癢滋味的認知。什麼是痛癢的惱怒認知？就是認為痛癢是無常的、會衰敗的、痛苦的、會變化的，這就是對痛癢惱怒的認知。什麼是痛癢的必要認知？就是認為痛癢是想要活下去的慾望，是愛和貪婪能夠度過的，這就是對痛癢必要性的如實認知。什麼是思想的認知？就是身體的六種思想，即眼睛、耳朵、鼻子、舌頭、身體和意念所產生的思想，這就是六種認知思想。什麼是思想的習性認知？就是由習慣產生的思想，這就是思想的習性認知。什麼是思想的終結認知？就是思想的終結，這就是思想的終結認知。什麼是思想的終結感受行為認知？就是八種行為的認知，即通過觀察真諦而達到專注的八種方式，這就是思想的終結感受行為認知。什麼是思想的滋味認知？就是因思想的因緣而產生的快樂和喜悅，這就是思想的滋味認知。什麼是思想的惱怒認知？就是認為思想是無常的、會終結的、痛苦的、會變化的，這就是思想的惱怒認知。什麼是思想的必要認知？就是認為思想是想要理解、想要斷除貪婪、想要自我解脫的慾望，這就是思想的必要認知。什麼是生死的認知？就是身體的六種生死認知，即眼睛、耳朵、鼻子、舌頭、身體和意念所產生的行為，這就是生死的認知。什麼是生死的習性？就是由習慣產生的生死認知。什麼是生死的終結認知？就是生死的終結認知。什麼是想要終結生死的愛慾行為認知？就是八種行為，即通過觀察真諦而達到專注的八種方式，這就是想要滅絕生死的感受行為認知。什麼是生死的滋味認知？就是因生死的因緣而產生的快樂和喜悅，這就是生死的滋味認知。什麼是生死的惱怒認知？就是認為生死是無常的、會終結的、痛苦的、會變化的，這就是生死的惱怒認知。 English version: What is the feeling of pain and pleasure? If one experiences eight kinds of actions, that is, the eight ways of reaching concentration through observing the truth, then the feeling of pain and pleasure is like the path towards ending. What is the taste of pain and pleasure? It is seeking happiness and joy from pain and pleasure, this is the cognition of the taste of pain and pleasure. What is the cognition of the annoyance of pain and pleasure? It is thinking that pain and pleasure are impermanent, will decay, are painful, and will change, this is the cognition of the annoyance of pain and pleasure. What is the necessary cognition of pain and pleasure? It is thinking that pain and pleasure are the desire to live, that love and greed can overcome, this is the true cognition of the necessity of pain and pleasure. What is the cognition of thought? It is the six thoughts of the body, that is, the thoughts produced by the eyes, ears, nose, tongue, body, and mind, these are the six cognitions of thought. What is the habitual cognition of thought? It is the thought produced by habit, this is the habitual cognition of thought. What is the cognition of the end of thought? It is the end of thought, this is the cognition of the end of thought. What is the cognition of the end of feeling and action of thought? It is the cognition of eight actions, that is, the eight ways of reaching concentration through observing the truth, this is the cognition of the end of feeling and action of thought. What is the taste cognition of thought? It is the happiness and joy produced by the causes and conditions of thought, this is the taste cognition of thought. What is the annoyance cognition of thought? It is thinking that thought is impermanent, will end, is painful, and will change, this is the annoyance cognition of thought. What is the necessary cognition of thought? It is thinking that thought is the desire to understand, the desire to cut off greed, the desire to liberate oneself, this is the necessary cognition of thought. What is the cognition of birth and death? It is the six cognitions of birth and death of the body, that is, the actions produced by the eyes, ears, nose, tongue, body, and mind, this is the cognition of birth and death. What is the habit of birth and death? It is the cognition of birth and death produced by habit. What is the cognition of the end of birth and death? It is the cognition of the end of birth and death. What is the cognition of the desire to end the love and desire of birth and death? It is the eight actions, that is, the eight ways of reaching concentration through observing the truth, this is the cognition of the feeling and action of wanting to extinguish birth and death. What is the taste cognition of birth and death? It is the happiness and joy produced by the causes and conditions of birth and death, this is the taste cognition of birth and death. What is the annoyance cognition of birth and death? It is thinking that birth and death are impermanent, will end, are painful, and will change, this is the annoyance cognition of birth and death.

What is the feeling of pain and pleasure? If one experiences eight kinds of actions, that is, the eight ways of reaching concentration through observing the truth, then the feeling of pain and pleasure is like the path towards ending. What is the taste of pain and pleasure? It is seeking happiness and joy from pain and pleasure, this is the cognition of the taste of pain and pleasure. What is the cognition of the annoyance of pain and pleasure? It is thinking that pain and pleasure are impermanent, will decay, are painful, and will change, this is the cognition of the annoyance of pain and pleasure. What is the necessary cognition of pain and pleasure? It is thinking that pain and pleasure are the desire to live, that love and greed can overcome, this is the true cognition of the necessity of pain and pleasure. What is the cognition of thought? It is the six thoughts of the body, that is, the thoughts produced by the eyes, ears, nose, tongue, body, and mind, these are the six cognitions of thought. What is the habitual cognition of thought? It is the thought produced by habit, this is the habitual cognition of thought. What is the cognition of the end of thought? It is the end of thought, this is the cognition of the end of thought. What is the cognition of the end of feeling and action of thought? It is the cognition of eight actions, that is, the eight ways of reaching concentration through observing the truth, this is the cognition of the end of feeling and action of thought. What is the taste cognition of thought? It is the happiness and joy produced by the causes and conditions of thought, this is the taste cognition of thought. What is the annoyance cognition of thought? It is thinking that thought is impermanent, will end, is painful, and will change, this is the annoyance cognition of thought. What is the necessary cognition of thought? It is thinking that thought is the desire to understand, the desire to cut off greed, the desire to liberate oneself, this is the necessary cognition of thought. What is the cognition of birth and death? It is the six cognitions of birth and death of the body, that is, the actions produced by the eyes, ears, nose, tongue, body, and mind, this is the cognition of birth and death. What is the habit of birth and death? It is the cognition of birth and death produced by habit. What is the cognition of the end of birth and death? It is the cognition of the end of birth and death. What is the cognition of the desire to end the love and desire of birth and death? It is the eight actions, that is, the eight ways of reaching concentration through observing the truth, this is the cognition of the feeling and action of wanting to extinguish birth and death. What is the taste cognition of birth and death? It is the happiness and joy produced by the causes and conditions of birth and death, this is the taste cognition of birth and death. What is the annoyance cognition of birth and death? It is thinking that birth and death are impermanent, will end, are painful, and will change, this is the annoyance cognition of birth and death.

。何等為生死要識？所為生死欲貪避、欲貪能斷、欲貪能度，如是為生死要識。何等為識身六衰識？眼栽識耳鼻舌身意，如是為識識。何等為識習？命字習為識習，如是習為識。何等為識盡受行為識？命字盡識，如是為盡識。何等為識盡受行為識？八行，諦見至諦定為八，如是為識盡欲受行如諦識。何等為識味知？所識因緣故生樂生喜意，如是味生為味識知。何等為識惱識？所識為盡、為苦、為轉，如是識惱識。何等要識，所識欲貪能治、欲貪能斷能度，如是為要識。如是比丘七處為覺知。何等為七？色、習、盡、道、味、苦、要，是五陰各有七事。

「何等為三觀？識亦有七事，得五陰成六事，觀身為一色，觀五陰二，觀六衰三，故言三觀。比丘！能曉七處亦能三觀，不久行隨道，斷結無有結意，脫黠會見要，一證受止已，斷生死竟，行所作竟，不復來還墮生死，得道。」

佛說如是。比丘歡喜受行

現代漢語譯本：什麼是生死之要的認識？所說的生死，是指對慾望的貪戀和逃避，以及對慾望的斷除和超越。像這樣，就是對生死之要的認識。什麼是認識身體的六種衰敗？眼睛、耳朵、鼻子、舌頭、身體和意念的認識，像這樣，就是對認識的認識。什麼是認識的習性？以『命』字為習性，就是認識的習性。像這樣，習性就是認識。什麼是認識的盡頭？以『命』字的盡頭為認識，像這樣，就是認識的盡頭。什麼是認識的盡頭？八種修行，從諦見到諦定為八種，像這樣，就是認識的盡頭，如實地認識慾望的受行。什麼是認識的滋味？因為認識的因緣而產生快樂和喜悅，像這樣，滋味產生就是對滋味的認識。什麼是認識的惱怒？所認識的是盡頭、是苦、是轉變，像這樣，就是認識的惱怒。什麼是重要的認識？所認識的是能夠治理慾望的貪戀，能夠斷除和超越慾望的貪戀，像這樣，就是重要的認識。像這樣，比丘，七個地方是覺知的所在。哪七個？色、習、盡、道、味、苦、要，這五陰各有七種事。『什麼是三種觀察？認識也有七種事，得到五陰成就六種事，觀察身體為一種色，觀察五陰為二，觀察六衰為三，所以說三種觀察。比丘！能夠明白七個地方，也能夠明白三種觀察，不久就能按照道修行，斷除煩惱，沒有煩惱的意念，脫離智慧的束縛，見到要點，一旦證悟，就停止了輪迴，斷除了生死，完成了該做的事，不再回到生死輪迴，證得了道。』佛陀就是這樣說的。比丘們歡喜地接受並修行。

English version: What is the essential understanding of birth and death? What is meant by birth and death is the craving and avoidance of desires, as well as the cutting off and transcending of desires. Thus, this is the essential understanding of birth and death. What is the understanding of the six decays of the body? The understanding of the eyes, ears, nose, tongue, body, and mind, thus, this is the understanding of understanding. What is the habit of understanding? The habit of the word 'life' is the habit of understanding. Thus, habit is understanding. What is the end of understanding? The end of the word 'life' is understanding, thus, this is the end of understanding. What is the end of understanding? Eight practices, from the seeing of truth to the establishing of truth, are eight. Thus, this is the end of understanding, truly understanding the experience of desire. What is the taste of understanding? Because of the conditions of understanding, joy and happiness arise. Thus, the arising of taste is the understanding of taste. What is the vexation of understanding? What is understood is the end, is suffering, is transformation. Thus, this is the vexation of understanding. What is the essential understanding? What is understood is the ability to manage the craving of desire, to cut off and transcend the craving of desire. Thus, this is the essential understanding. Thus, monks, seven places are where awareness is. What are the seven? Form, habit, end, path, taste, suffering, and essential. These five aggregates each have seven aspects. 'What are the three observations? Understanding also has seven aspects, obtaining the five aggregates completes six aspects, observing the body as one form, observing the five aggregates as two, observing the six decays as three, therefore it is said three observations. Monks! If you can understand the seven places, you can also understand the three observations. Soon you will practice according to the path, cut off the fetters, have no intention of fetters, escape the bondage of wisdom, see the essential point, once enlightened, you will stop the cycle of rebirth, cut off birth and death, complete what needs to be done, no longer return to the cycle of birth and death, and attain the path.' The Buddha spoke thus. The monks joyfully accepted and practiced.

《雜阿含經》

The Samyukta Agama