T02n0107_佛說不自守意經
大正藏第 02 冊 No. 0107 佛說不自守意經
No. 107 [No. 99(277)]
佛說不自守意經
吳月支優婆塞支謙譯
聞如是：
一時，佛在舍衛國祇樹給孤獨園，佛告諸比丘，比丘應：「唯然。」佛言：「聽說自守亦不自守。」比丘便叉手從佛聽。
佛告比丘：「幾因緣不自守？若眼根不閉守，若眼墮色識意便泆，已意泆便更苦，已更苦便不得定意，已不得定意便不知至誠，如有已不知便不見如有，已不知已不見如有，便不捨結亦不度疑，已不捨結不度疑，便屬他因緣，異知已異知，便苦不安隱。如是說，耳亦爾、鼻亦爾、口亦爾、身亦爾、意亦爾，如是行名為不自守。」
佛復告比丘：「幾因緣自守？若眼根自守，止眼識不墮色意便不泆，已意不泆便更樂，已更樂便得定意，已得定意便諦，如有知諦如有見，已諦如知諦如見，便舍結亦度疑，便不信不至誠，便慧智，便意樂安隱，六根亦如是說，如是名為自守。所說自守不自守如是。」
佛說如是。皆歡喜受
現代漢語譯本 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園，佛告訴眾比丘，比丘回答：『是的。』佛說：『聽我說關於自守和不自守的道理。』比丘們便合掌恭敬地聽佛說法。 佛告訴比丘們：『有幾種因緣導致不自守？如果眼根不閉守，如果眼睛接觸到外色，意識就會放縱，意識放縱就會更加痛苦，更加痛苦就不能得到禪定，不能得到禪定就不能認識真理，如果不能認識真理就不能見到真如，如果不能認識真理不能見到真如，就不能捨棄煩惱也不能斷除疑惑，如果不能捨棄煩惱不能斷除疑惑，就會被其他因緣所束縛，認知就會產生偏差，認知產生偏差就會痛苦不安。』佛這樣說，耳朵、鼻子、口、身體、意念也是如此，這樣的行為叫做不自守。 佛又告訴比丘們：『有幾種因緣導致自守？如果眼根能夠自守，阻止眼識不被外色所誘惑，意識就不會放縱，意識不放縱就會更加快樂，更加快樂就能得到禪定，得到禪定就能認識真理，如果認識真理就能見到真如，如果認識真理見到真如，就能捨棄煩惱也能斷除疑惑，就不會被不真實不誠實所迷惑，就會有智慧，就會意念安樂。』六根也是這樣說的，這樣的行為叫做自守。所說的自守和不自守就是這樣。 佛說完這些，大家都歡喜接受。
English version The Buddha Speaks the Sutra of Not Guarding One's Mind Translated by Upasaka Zhi Qian of Yuezhi in Wu Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. The Buddha told the monks, and the monks replied: 'Yes, Venerable One.' The Buddha said: 'Listen to me about guarding oneself and not guarding oneself.' The monks then folded their hands and listened to the Buddha. The Buddha told the monks: 'What are the causes of not guarding oneself? If the eye faculty is not guarded, if the eye falls upon a form, the consciousness becomes unrestrained. Once the consciousness is unrestrained, one suffers more. Having suffered more, one cannot attain concentration. Having not attained concentration, one does not know the truth. If one does not know, one does not see reality. If one does not know and does not see reality, one cannot abandon attachments nor overcome doubt. If one cannot abandon attachments and overcome doubt, one is bound by other causes. Having different knowledge, one suffers and is not at peace.' The Buddha said this, and the same applies to the ear, nose, mouth, body, and mind. Such actions are called not guarding oneself. The Buddha further told the monks: 'What are the causes of guarding oneself? If the eye faculty is guarded, preventing eye consciousness from falling upon forms, the mind will not be unrestrained. If the mind is not unrestrained, one will be more joyful. Being more joyful, one can attain concentration. Having attained concentration, one knows the truth. If one knows the truth, one sees reality. If one knows the truth and sees reality, one can abandon attachments and overcome doubt. One will not be deceived by untruth and dishonesty, one will have wisdom, and one's mind will be at peace.' The same is said of the six faculties. Such actions are called guarding oneself. This is what is meant by guarding oneself and not guarding oneself. The Buddha spoke thus, and all were delighted and accepted it.
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The Buddha Speaks of the Sutra on Not Guarding One's Own Mind