T02n0113_佛說難提釋經

大正藏第 02 冊 No. 0113 佛說難提釋經

No. 113 [No. 99(857)]

佛說難提釋經

西晉沙門法炬譯

聞如是：

一時，佛行在俱舍梨國，樹名尼拘類。是時，多聚會比丘在迦梨講堂，樹間會坐為佛作衣，今佛不久夏竟，夏已盡佛自說：「三月已竟作衣已，當到多人處。」便難提釋聞，多聚會比丘在迦梨講堂樹間會坐，為佛作衣。今佛不久夏竟，夏已盡佛自說：「三月已竟作衣已，當到多人處。」難提釋已聞如是，便到佛所，已到為佛足禮，便坐一處。已坐，難提釋白佛言：「如是我聞，多聚會比丘在迦梨講堂樹間會坐，為佛作衣，今佛不久夏竟已，夏盡佛自說：『三月已竟，作衣已，當到多人處。』我聞是即愁憂，所食不覺味，諸方不分別，所聞善法不復念，所作世間業不復著。所以者何？甚久乃復得見佛並清凈行比丘。」難提釋言已竟，佛便報難提：「釋難提！若見我身，若不見我身，若見清凈行比丘，若不見清凈行比丘，常當行內五法。何等五？一者意常當有信，舍不信意。二者常當清凈行，舍不清凈行。三者常當樂佈施、舍慳貪。四者常當有慧、舍癡。五者常當多聞，莫樂不聞。難提！是為內五事。已當復有六念

現代漢語譯本我聽聞是這樣的：一時，佛在俱舍梨國，在一棵名為尼拘類的樹下行走。當時，許多比丘聚集在迦梨講堂，在樹間集會坐著為佛製作衣服。現在佛不久就要結束夏季安居，夏季結束后佛自己說：『三個月已經結束，衣服也做好了，應當到人多的地方去。』這時，難提釋聽到，許多比丘在迦梨講堂樹間集會坐著，為佛製作衣服。現在佛不久就要結束夏季安居，夏季結束后佛自己說：『三個月已經結束，衣服也做好了，應當到人多的地方去。』難提釋聽到這些，就來到佛所在的地方，到了之後向佛行禮，然後坐在一旁。坐下後，難提釋對佛說：『我聽聞，許多比丘在迦梨講堂樹間集會坐著，為佛製作衣服，現在佛不久就要結束夏季安居，夏季結束后佛自己說：「三個月已經結束，衣服也做好了，應當到人多的地方去。」我聽到這些就感到憂愁，吃飯也覺得沒有味道，對各方事物也無法分辨，聽聞的佛法也無法憶念，所做的世間俗事也不再執著。這是為什麼呢？因為要過很久才能再次見到佛和清凈修行的比丘。』難提釋說完后，佛就告訴難提：『釋難提！無論是見到我的身體，還是沒有見到我的身體，無論是見到清凈修行的比丘，還是沒有見到清凈修行的比丘，都應當常常奉行內在的五種法。哪五種呢？第一，心中應當常有信心，捨棄不信的念頭。第二，應當常常清凈修行，捨棄不清凈的修行。第三，應當常常樂於佈施，捨棄慳貪。第四，應當常常具有智慧，捨棄愚癡。第五，應當常常多聞佛法，不要喜歡不聽聞。難提！這就是內在的五件事。還有六種念頭應當修習』

English version The Buddha Speaks the Sutra of Nandis's Explanation Translated by the Śramaṇa Dharmarc of the Western Jin Dynasty Thus have I heard: At one time, the Buddha was walking in the country of Kosala, under a tree named Nigrodha. At that time, many monks gathered in the Kalika lecture hall, sitting together among the trees, making robes for the Buddha. Now the Buddha would soon end the summer retreat, and after the summer was over, the Buddha himself said: 'Three months have passed, the robes have been made, and I should go to a place with many people.' Then, Nandis heard that many monks were gathered in the Kalika lecture hall, sitting together among the trees, making robes for the Buddha. Now the Buddha would soon end the summer retreat, and after the summer was over, the Buddha himself said: 'Three months have passed, the robes have been made, and I should go to a place with many people.' Having heard this, Nandis went to where the Buddha was, and after arriving, bowed at the Buddha's feet, and then sat to one side. After sitting, Nandis said to the Buddha: 'I have heard that many monks are gathered in the Kalika lecture hall, sitting together among the trees, making robes for the Buddha. Now the Buddha will soon end the summer retreat, and after the summer is over, the Buddha himself said: 「Three months have passed, the robes have been made, and I should go to a place with many people.」 Hearing this, I feel worried, I don't taste the food I eat, I can't distinguish directions, I can't remember the good Dharma I've heard, and I'm no longer attached to worldly affairs. Why is this? Because it will be a long time before I can see the Buddha and the monks who practice pure conduct again.' After Nandis finished speaking, the Buddha then told Nandis: 'Nandis! Whether you see my body or do not see my body, whether you see monks who practice pure conduct or do not see monks who practice pure conduct, you should always practice the five inner dharmas. What are the five? First, your mind should always have faith, abandoning the thought of disbelief. Second, you should always practice pure conduct, abandoning impure conduct. Third, you should always be happy to give, abandoning stinginess. Fourth, you should always have wisdom, abandoning ignorance. Fifth, you should always listen to the Dharma, not enjoy not listening. Nandis! These are the five inner matters. There are also six thoughts that should be cultivated.'

。何等六？一念佛，二念法，三念比丘僧，四念戒，五念施與，六念天。

「難提！若慧弟子唸佛諸德，佛為有是：為如來、為無所著、為一切覺、為神行足、為已快、為有無量、為無有上、為男子師、為法御者、為天人師、為覺有是。若天、若人、若魔、若梵、若沙門、若婆羅門，為自慧證身生處已盡，為已著清凈行，所為當自識，但有是身從后不受。難提！是時慧弟子意不著貪慾，不著瞋恚，不著愚癡，便為直意；慧弟子意已直，已直意便得義、便得法、便見法、便大樂喜；已喜便生樂，從樂便身滅；身已滅便得安隱；已得安隱便得定，從定便如知如見，是為苦諦、是為習、是為盡、是為苦滅向道者諦。難提！若慧弟子在邪中為直念，有恨意便為舍，意有所著便不受。是為慧弟子樂道跡，為常唸佛德。

「難提！若慧弟子念法德佛所說，大為安隱為可見，為無時可相授，可得持慧者鉆，可得出可飽，可依從法得離所處。難提！是時慧弟子意不著貪慾、不著瞋恚、不著愚癡，便為直念；慧弟子意已直，已直意便得義、便得法、便見法、便大樂喜；已喜便生樂，從樂便身滅；身已滅便得安隱意，從安隱便得定；從定便如知如見，是為苦諦，是為習，是為盡，是為苦滅向道者諦

現代漢語譯本：哪六種呢？一是念佛，二是念法，三是念比丘僧，四是念戒，五是念佈施，六是念天。難提啊！如果智慧弟子憶念佛的種種功德，佛是這樣的：是如來、是無所執著、是一切覺悟者、是具有神足通、是已經解脫、是具有無量功德、是無上的、是男子導師、是法之引導者、是天人導師、是覺悟者。無論是天、人、魔、梵天、沙門、婆羅門，都因自己的智慧證悟到自身輪迴的終結，已經奉行清凈的修行，所作所為都應自己明瞭，只是這個身體之後不再受生。難提啊！這時，智慧弟子的心不執著于貪慾，不執著于嗔恚，不執著于愚癡，心就正直了；智慧弟子的心一旦正直，就獲得義理，獲得正法，見到正法，就產生極大的喜悅；喜悅之後就產生快樂，從快樂就身心寂滅；身心寂滅就獲得安穩；獲得安穩就獲得禪定，從禪定就如實知見，這就是苦諦、這就是集諦、這就是滅諦、這就是通向苦滅之道諦。難提啊！如果智慧弟子在邪念中能保持正念，有怨恨之心就捨棄，心有所執著就不接受。這就是智慧弟子樂於修道的足跡，是常常憶念佛的功德。難提啊！如果智慧弟子憶念佛所說的法之功德，法是偉大的安穩，是可見的，是無時無刻可以傳授的，是具有智慧的人可以深入探究的，是可以從中解脫和滿足的，是可以依從法而脫離所處困境的。難提啊！這時，智慧弟子的心不執著于貪慾，不執著于嗔恚，不執著于愚癡，心就正直了；智慧弟子的心一旦正直，就獲得義理，獲得正法，見到正法，就產生極大的喜悅；喜悅之後就產生快樂，從快樂就身心寂滅；身心寂滅就獲得安穩；獲得安穩就獲得禪定；從禪定就如實知見，這就是苦諦，這就是集諦，這就是滅諦，這就是通向苦滅之道諦。

English version: What are the six? One is mindfulness of the Buddha, two is mindfulness of the Dharma, three is mindfulness of the Sangha of monks, four is mindfulness of precepts, five is mindfulness of giving, and six is mindfulness of the heavens. Nandi, if a wise disciple contemplates the virtues of the Buddha, the Buddha is such: a Tathagata, unattached, fully enlightened, possessing supernatural powers, liberated, immeasurable, unsurpassed, a teacher of men, a guide of the Dharma, a teacher of gods and humans, and an awakened one. Whether it be gods, humans, demons, Brahma, ascetics, or Brahmins, through their own wisdom they realize the end of their own cycle of rebirth, having practiced pure conduct, their actions are understood by themselves, and this body will not be reborn again. Nandi, at this time, the wise disciple's mind is not attached to greed, not attached to hatred, not attached to delusion, and thus the mind becomes upright; once the wise disciple's mind is upright, they attain meaning, attain the Dharma, see the Dharma, and experience great joy; having joy, they experience bliss, from bliss the body ceases; when the body ceases, they attain peace; having attained peace, they attain concentration, and from concentration they know and see things as they truly are, this is the truth of suffering, this is the truth of the origin of suffering, this is the truth of the cessation of suffering, this is the truth of the path leading to the cessation of suffering. Nandi, if a wise disciple maintains right mindfulness amidst wrong thoughts, they abandon hatred, and do not accept attachments. This is the path of a wise disciple who delights in the path, and is constantly mindful of the virtues of the Buddha. Nandi, if a wise disciple contemplates the virtues of the Dharma spoken by the Buddha, the Dharma is great peace, is visible, can be taught at any time, can be deeply explored by the wise, can provide liberation and satisfaction, and one can rely on the Dharma to escape their current predicament. Nandi, at this time, the wise disciple's mind is not attached to greed, not attached to hatred, not attached to delusion, and thus the mind becomes upright; once the wise disciple's mind is upright, they attain meaning, attain the Dharma, see the Dharma, and experience great joy; having joy, they experience bliss, from bliss the body ceases; when the body ceases, they attain peace; having attained peace, they attain concentration; and from concentration they know and see things as they truly are, this is the truth of suffering, this is the truth of the origin of suffering, this is the truth of the cessation of suffering, this is the truth of the path leading to the cessation of suffering.

。難提！若慧弟子在邪中為直念，有恨意便為舍，意有所著便不受。是為慧弟子樂道跡，為常念法德。

「難提！若慧弟子念比丘聚德，佛眾弟子為有清凈、為有定、為有脫、為有脫見慧、為有行、為有所得，為是世間福田，少施得福無有量。若眾中有須陀洹，為信有須陀洹，若眾有斯陀含，為信有斯陀含，若眾有阿那含，為信有阿那含，若眾有阿羅漢，為信有阿羅漢，是為男子，四雙賢者八輩人中第一人中之剛，為人師、為人中、應受恭敬者，是為三界中最人！難提！是時慧弟子意不著貪慾，不著瞋恚、不著愚癡，便為直意；慧弟子意已直，已直意便得義、便得法、便見法、便大樂喜；已喜便生樂，從樂便身滅；身已滅，便得安隱意；從安隱便得定，從定便如知如見，是為苦諦是為習、是為盡、是為苦滅向道者諦。難提！若慧弟子在邪中為直念，有恨意便為舍，意有所著便不受，是為慧弟子樂道跡，為常念比丘聚德。難提！若慧弟子自念戒德，佛所施戒不可犯、不可輕、不可毀、不可弄、不可試，慧者從戒得定，從定便離愛，意不著世間，譬如石破終不復合

現代漢語譯本：難提啊！如果一個有智慧的弟子在邪念中能夠保持正念，心中有怨恨就立即捨棄，心有所執著就不接受。這就是有智慧的弟子所樂於修行的道路，是常常憶念佛法功德的表現。難提啊！如果一個有智慧的弟子憶念僧團的功德，知道佛陀的弟子們具有清凈的戒行、禪定、解脫、解脫知見、修行、有所證悟，是世間的福田，少許佈施就能獲得無量的福報。如果僧團中有須陀洹，就相信有須陀洹；如果僧團中有斯陀含，就相信有斯陀含；如果僧團中有阿那含，就相信有阿那含；如果僧團中有阿羅漢，就相信有阿羅漢。這些人是男子漢，是四雙八輩賢聖中的第一等，是人師，是人中的佼佼者，是應當受到恭敬的人，是三界中最殊勝的人！難提啊！這時，有智慧的弟子心中不執著于貪慾，不執著于嗔恚，不執著于愚癡，心意就正直了；有智慧的弟子心意正直后，就能領悟真義，就能領悟佛法，就能見到佛法，就能獲得極大的喜悅；有了喜悅就會生起快樂，從快樂中身體的煩惱就會消滅；身體的煩惱消滅后，就能獲得安穩的心境；從安穩的心境中就能獲得禪定，從禪定中就能如實知見，這就是苦諦，這就是集諦，這就是滅諦，這就是通向苦滅的道諦。難提啊！如果一個有智慧的弟子在邪念中能夠保持正念，心中有怨恨就立即捨棄，心有所執著就不接受，這就是有智慧的弟子所樂於修行的道路，是常常憶念僧團功德的表現。難提啊！如果一個有智慧的弟子憶念戒律的功德，知道佛陀所制定的戒律是不可違犯、不可輕視、不可毀壞、不可戲弄、不可試探的，有智慧的人從持戒中獲得禪定，從禪定中就能遠離貪愛，心不執著於世間，就像石頭破碎后終究不能複合一樣。

English version: 'Nandi, if a wise disciple can maintain right mindfulness amidst wrong thoughts, they will abandon any feelings of hatred, and they will not accept any attachments. This is the path that a wise disciple delights in, and it is a constant remembrance of the virtues of the Dharma.' 'Nandi, if a wise disciple remembers the virtues of the Sangha, knowing that the Buddha's disciples possess purity, concentration, liberation, the wisdom of liberation, practice, attainment, and are a field of merit in the world, where even a small offering yields immeasurable blessings. If there are Srotapannas in the Sangha, they believe in the existence of Srotapannas; if there are Sakrdagamins, they believe in the existence of Sakrdagamins; if there are Anagamins, they believe in the existence of Anagamins; if there are Arhats, they believe in the existence of Arhats. These are men, the foremost among the four pairs and eight types of noble ones, teachers of men, the best among men, worthy of respect, and the most excellent in the three realms! Nandi, at this time, the wise disciple's mind is not attached to greed, not attached to hatred, not attached to delusion, and their mind becomes upright; once the wise disciple's mind is upright, they attain meaning, they attain the Dharma, they see the Dharma, and they gain great joy; having joy, they experience happiness, and from happiness, the body's afflictions cease; when the body's afflictions cease, they attain a peaceful mind; from a peaceful mind, they attain concentration, and from concentration, they know and see things as they truly are: this is the truth of suffering, this is the truth of the origin of suffering, this is the truth of the cessation of suffering, and this is the truth of the path leading to the cessation of suffering. Nandi, if a wise disciple can maintain right mindfulness amidst wrong thoughts, they will abandon any feelings of hatred, and they will not accept any attachments. This is the path that a wise disciple delights in, and it is a constant remembrance of the virtues of the Sangha. Nandi, if a wise disciple remembers the virtues of the precepts, knowing that the precepts established by the Buddha are inviolable, not to be taken lightly, not to be destroyed, not to be trifled with, and not to be tested, the wise person attains concentration from observing the precepts, and from concentration, they are freed from attachment, and their mind is not attached to the world, just as a broken stone can never be rejoined.'

。難提！是時慧弟子意不著貪慾、不著瞋恚、不著愚癡、便為直意，慧弟子意已直，已直意便得義、便得法、便見法、便大樂喜；已喜便生樂，從樂便身滅；身已滅便得安隱意；從安隱便得定，從定便如知如見，是為苦諦，是為習，是為盡，是為苦滅向道者諦。難提！若慧弟子在邪中為直念，有恨意便為舍，意有所著便不受，是為慧弟子樂道跡，為常念戒德。難提！若慧弟子自念施與之德，快哉我已得作人，于慳貪之中能自拔，無有嫉之意，為常樂與為信所與，后必當得少施所得無量，從施得無為。難提！是時慧弟子意不著貪慾、不著瞋恚、不著愚癡，便為直意；慧弟子意已直，已直意便得義、便得法、便見法、便大樂喜；已喜便生樂，從樂便身滅，身已滅便得安隱意；從安隱便得定，從定便如知如見，是為苦諦，是為習，是為盡，是為苦滅向道者諦。難提！若慧弟子在邪中為直念，有恨意便為舍，意有所著便不受，是為慧弟子樂道跡，為常念施與之德。

「難提！若慧弟子念諸天德，第一照頭摩賴，第二忉利，第三艷，第四兜術，第五泥慢羅提，第六般泥迷陀和舍和提。若從信、若從清凈、若從聞、若從施、若從慧，各有行得上是六天，我亦能行五法，若信戒聞施慧，從是因緣得生天上

現代漢語譯本：「難提！當有智慧的弟子意念不執著于貪慾、不執著于嗔恚、不執著于愚癡時，他的意念就正直了。當有智慧的弟子的意念正直后，就能領悟真義、領悟佛法、見到佛法，從而獲得極大的喜悅。有了喜悅就會產生快樂，從快樂中身體的束縛就會消解。身體的束縛消解后，就能獲得安穩的心境。從安穩的心境中就能獲得禪定，從禪定中就能如實知見。這就是苦諦，這就是集諦，這就是滅諦，這就是通向苦滅的道諦。難提！如果智慧的弟子在邪念中能保持正念，有怨恨的念頭就捨棄，心有所執著就不接受，這就是智慧的弟子所樂於修行的道路，要常常憶念戒律的功德。難提！如果智慧的弟子自己憶念佈施的功德，會感到欣慰：『我已得為人身，能在慳貪中自我解脫，沒有嫉妒之心，常常樂於佈施，並以信心佈施，將來必定能從少許的佈施中獲得無量的福報，從佈施中獲得無為的境界。』難提！當有智慧的弟子意念不執著于貪慾、不執著于嗔恚、不執著于愚癡時，他的意念就正直了。當有智慧的弟子的意念正直后，就能領悟真義、領悟佛法、見到佛法，從而獲得極大的喜悅。有了喜悅就會產生快樂，從快樂中身體的束縛就會消解。身體的束縛消解后，就能獲得安穩的心境。從安穩的心境中就能獲得禪定，從禪定中就能如實知見。這就是苦諦，這就是集諦，這就是滅諦，這就是通向苦滅的道諦。難提！如果智慧的弟子在邪念中能保持正念，有怨恨的念頭就捨棄，心有所執著就不接受，這就是智慧的弟子所樂於修行的道路，要常常憶念佈施的功德。「難提！如果智慧的弟子憶念諸天的功德，第一是照頭摩賴天，第二是忉利天，第三是艷天，第四是兜術天，第五是泥慢羅提天，第六是般泥迷陀和舍和提天。如果從信心、從清凈、從聽聞、從佈施、從智慧，各自修行都能到達這六個天界。我也能修行五種法，即信心、戒律、聽聞、佈施、智慧，從這些因緣就能往生天上。」

English version: 『Nandi! When a wise disciple's mind is not attached to greed, not attached to anger, not attached to ignorance, then his mind is upright. When a wise disciple's mind is upright, he will understand the meaning, understand the Dharma, see the Dharma, and thus obtain great joy. With joy, happiness arises, and from happiness, the body's fetters are released. When the body's fetters are released, one obtains a peaceful mind. From a peaceful mind, one obtains concentration, and from concentration, one knows and sees things as they truly are. This is the truth of suffering, this is the truth of the cause of suffering, this is the truth of the cessation of suffering, and this is the truth of the path leading to the cessation of suffering. Nandi! If a wise disciple can maintain right mindfulness amidst wrong thoughts, abandon thoughts of resentment, and not accept attachments, this is the path that a wise disciple delights in practicing, and he should always remember the merits of precepts. Nandi! If a wise disciple reflects on the merits of giving, he will feel gratified: 『I have obtained a human body, and I can free myself from stinginess. I have no jealousy, I am always happy to give, and I give with faith. In the future, I will surely obtain immeasurable blessings from a small act of giving, and from giving, I will obtain the unconditioned state.』 Nandi! When a wise disciple's mind is not attached to greed, not attached to anger, not attached to ignorance, then his mind is upright. When a wise disciple's mind is upright, he will understand the meaning, understand the Dharma, see the Dharma, and thus obtain great joy. With joy, happiness arises, and from happiness, the body's fetters are released. When the body's fetters are released, one obtains a peaceful mind. From a peaceful mind, one obtains concentration, and from concentration, one knows and sees things as they truly are. This is the truth of suffering, this is the truth of the cause of suffering, this is the truth of the cessation of suffering, and this is the truth of the path leading to the cessation of suffering. Nandi! If a wise disciple can maintain right mindfulness amidst wrong thoughts, abandon thoughts of resentment, and not accept attachments, this is the path that a wise disciple delights in practicing, and he should always remember the merits of giving.』『Nandi! If a wise disciple reflects on the virtues of the gods, the first is the God of the Shining Head, the second is the God of the Thirty-three, the third is the God of Splendor, the fourth is the God of Contentment, the fifth is the God of the Unwavering Mind, and the sixth is the God of the Well-Established Mind. If one practices from faith, from purity, from hearing, from giving, or from wisdom, each can reach these six heavens. I can also practice five dharmas: faith, precepts, hearing, giving, and wisdom. From these causes and conditions, one can be reborn in heaven.』

。難提！是時慧弟子意，不著貪慾、不著瞋恚、不著愚癡，便為直意；慧弟子意已直，已直意便得義、便得法、便見法、便大樂喜；已喜便生樂，從樂便身滅；身已滅便得安隱意，從安隱便得定；從定便如知如見，是為苦諦是為習，是為儘是為苦滅向道者諦。難提！若慧弟子在邪中為直念，有恨意便為舍，意有所著便不受，是為慧弟子樂道跡，為常念諸天德。」

佛說如是。難提釋大歡喜受，著意常行是六念，起坐持頭面著佛足禮

難提！這是有智慧的弟子所應有的心意，不執著于貪慾、不執著于嗔恚、不執著于愚癡，這便是正直的心意；有智慧的弟子心意已經正直，心意正直便能領悟真義、便能領悟佛法、便能見到真理、便能獲得極大的喜悅；有了喜悅便會產生快樂，從快樂便會身心寂滅；身心寂滅便能獲得安穩的心境，從安穩便能進入禪定；從禪定便能如實知見，這就是苦諦、這就是集諦、這就是滅諦、這就是通向苦滅的道諦。難提！如果智慧的弟子在邪念中能保持正念，有怨恨的念頭便會捨棄，心有所執著便不會接受，這就是有智慧的弟子所樂於修行的道路，是常常憶念諸天功德的修行方法。佛陀如此說道。難提尊者聽后非常歡喜，接受教誨，專心致志地修行這六種憶念，起身整理衣衫，頭面頂禮佛足。

Nandi, this is the intention of a wise disciple: not clinging to greed, not clinging to hatred, not clinging to delusion. This is a straightforward intention. When a wise disciple's intention is straightforward, they attain meaning, they attain the Dharma, they see the Dharma, and they experience great joy. Having joy, they experience happiness, and from happiness, the body ceases. When the body ceases, they attain a peaceful mind, and from peace, they attain concentration. From concentration, they know and see things as they truly are. This is the truth of suffering, this is the truth of the origin of suffering, this is the truth of the cessation of suffering, and this is the truth of the path leading to the cessation of suffering. Nandi, if a wise disciple maintains right mindfulness amidst wrong thoughts, they abandon any hateful thoughts, and they do not accept any attachments. This is the path that a wise disciple delights in, and it is a practice of constantly remembering the virtues of the devas. The Buddha spoke thus. Nandi was greatly delighted, accepted the teachings, and diligently practiced these six recollections. He rose, arranged his robes, and bowed his head to the Buddha's feet.

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The Buddha Speaks the Sutra of Nandika's Explanation