T02n0123_佛說放牛經

大正藏第 02 冊 No. 0123 佛說放牛經

No. 123 [No. 99(1248), No. 125(49.1), No. 124]

佛說放牛經

後秦龜茲國三藏鳩摩羅什譯

聞如是：

一時，婆伽婆在舍衛國祇樹給孤獨園。是時，佛告諸比丘：「有十一法，放牛兒不知放牛便宜，不曉養牛。何等十一？一者放牛兒不知色，二者不知相，三者不知摩刷，四者不知護瘡，五者不知作煙，六者不知擇道行，七者不知愛牛，八者不知何道渡水，九者不知逐好水草，十者𤛓牛不遺殘，十一者不知分別養可用不可用。如是十一事，放牛兒不曉養護其牛者，牛終不滋息，日日有減。比丘！不知行十一事，如放牛兒者，終不成沙門，此法中終不種法律根栽，無有葉枝覆蔭；不行十一事強為沙門者，死墮三惡道。何等比丘十一行？比丘不知色，不知相應摩刷，不知摩刷應護瘡，不知護瘡應作煙，不知作煙，不知擇道行，不知愛牛，不知何道渡水，不知食處，不知敬長老。

「比丘！云何不知色？比丘！不知四大，不知四大所造色，比丘！如是不知。比丘！云何不知相？比丘！不知癡因緣相、不知黠因緣相

現代漢語譯本我聽聞是這樣的：一時，佛陀在舍衛國的祇樹給孤獨園。當時，佛陀告訴眾比丘：『有十一種法，放牛的人不知道放牛的便利之處，不瞭解如何養牛。哪十一種呢？第一，放牛的人不知道牛的顏色；第二，不知道牛的特徵；第三，不知道給牛擦拭身體；第四，不知道保護牛的傷口；第五，不知道製作煙霧驅蚊；第六，不知道選擇道路行走；第七，不知道愛護牛；第八，不知道哪條路可以渡水；第九，不知道尋找好的水草；第十，餵牛時不知道不遺漏殘餘；第十一，不知道分辨哪些牛可以養，哪些不可以養。像這樣十一種事，放牛的人不瞭解如何養護他的牛，牛最終不會繁殖，反而會日漸減少。比丘們！不知道實行這十一種事，就像放牛的人一樣，最終不能成為沙門，在這個佛法中最終不能種下法律的根基，沒有枝葉覆蓋庇廕；不行這十一種事卻勉強成為沙門的人，死後會墮入三惡道。比丘們！哪十一種修行呢？比丘不知道色，不知道相應的擦拭，不知道擦拭應該保護傷口，不知道保護傷口應該製作煙霧，不知道製作煙霧，不知道選擇道路行走，不知道愛護牛，不知道哪條路可以渡水，不知道食物的來源，不知道尊敬長老。』『比丘們！什麼叫做不知道色呢？比丘！不知道四大，不知道四大所造的色，比丘！像這樣就是不知道。比丘！什麼叫做不知道相呢？比丘！不知道愚癡的因緣相，不知道聰慧的因緣相。』

English version The Buddha Speaks of the Sutra of Cowherding Translated by the Tripiṭaka Master Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty Thus have I heard: At one time, the Bhagavan was in the Jeta Grove of Anathapindika in Shravasti. At that time, the Buddha told the bhikshus: 'There are eleven things that a cowherd does not know about the benefits of herding cows, and does not understand how to raise cows. What are the eleven? First, the cowherd does not know the color of the cow; second, does not know the characteristics of the cow; third, does not know how to groom the cow; fourth, does not know how to protect the cow's wounds; fifth, does not know how to make smoke to repel insects; sixth, does not know how to choose a path to walk; seventh, does not know how to love the cow; eighth, does not know which path to cross the water; ninth, does not know how to find good water and grass; tenth, when feeding the cow, does not know not to leave any leftovers; eleventh, does not know how to distinguish which cows can be raised and which cannot. Like these eleven things, if a cowherd does not understand how to care for his cows, the cows will ultimately not reproduce, but will decrease day by day. Bhikshus! Not knowing how to practice these eleven things is like a cowherd, who ultimately cannot become a shramana, and in this Dharma, ultimately cannot plant the roots of the law, and has no branches to cover and shade; those who do not practice these eleven things but force themselves to become shramanas will fall into the three evil realms after death. Bhikshus! What are the eleven practices? A bhikshu does not know form, does not know the corresponding grooming, does not know that grooming should protect wounds, does not know that protecting wounds should make smoke, does not know how to make smoke, does not know how to choose a path to walk, does not know how to love the cow, does not know which path to cross the water, does not know the source of food, and does not know how to respect elders.' 'Bhikshus! What is meant by not knowing form? Bhikshus! Not knowing the four great elements, not knowing the form created by the four great elements, bhikshus! This is what is meant by not knowing. Bhikshus! What is meant by not knowing characteristics? Bhikshus! Not knowing the characteristics of the causes of ignorance, not knowing the characteristics of the causes of wisdom.'

。云何不知癡因緣相？比丘！不知黑緣，不知白緣，不知黑白緣。云何不知黠相？不知黑緣，不知白緣，不知白黑緣。比丘！如是不知相。比丘！云何應摩刷而不摩刷？比丘！設欲心發便樂著，不捨、不忘、不斷絕，起愚癡貪慳及余噁心，盡懷不吐舍。如是，比丘！應摩刷而不摩刷也。比丘！云何應護瘡而不護瘡？比丘！見色起想、聞聲愛著，思想形體不知為惡，不護眼根、耳、鼻、舌、身、心，盡馳外塵而不能護。如是，比丘！應護瘡而不護瘡。云何，比丘！應作煙而不作煙？比丘！所學聞不知為人說。如是，比丘！應起煙而不起煙。云何，比丘！不知擇道行？比丘！不入直道行，行於非道。云何行非道？比丘！入淫女里及酒會博戲處。如是，比丘！為不知行道。云何比丘不知愛？比丘！講說法寶時，不至心愛樂聽。如是，比丘！為不知愛。云何，比丘！不知渡水？比丘！不知四諦。何等四諦？比丘！不知苦諦、苦習諦、苦盡諦、苦盡道諦。如是，比丘！為不知渡水。云何，比丘！不知食處？比丘！不知四意止。何等四意止？比丘！不知內觀身、外觀身、內外觀身，不知內觀痛、外觀痛、內外觀痛，不知內觀意、外觀意、內外觀意，不知內觀法、外觀法、內外觀法。如是，比丘！為不知食處

現代漢語譯本：比丘，什麼是不瞭解愚癡的因緣相？比丘，不瞭解黑色的因緣，不瞭解白色的因緣，不瞭解黑白色的因緣。什麼是不瞭解聰慧的相？不瞭解黑色的因緣，不瞭解白色的因緣，不瞭解黑白色的因緣。比丘，像這樣是不瞭解相。比丘，什麼是應該擦拭卻不擦拭？比丘，如果慾望心生起就貪戀執著，不捨棄、不忘記、不斷絕，生起愚癡、貪婪、吝嗇以及其他噁心，全部懷藏而不吐露捨棄。像這樣，比丘，是應該擦拭卻不擦拭。比丘，什麼是應該保護瘡口卻不保護？比丘，看到顏色就生起想法，聽到聲音就愛戀執著，思想形體卻不知道是惡，不保護眼根、耳、鼻、舌、身、心，全部放縱于外在的塵境而不能保護。像這樣，比丘，是應該保護瘡口卻不保護。比丘，什麼是應該生煙卻不生煙？比丘，所學習聽聞的道理卻不為他人宣說。像這樣，比丘，是應該生煙卻不生煙。比丘，什麼是不瞭解選擇道路而行？比丘，不進入正道而行，卻行走于邪道。什麼是行走于邪道？比丘，進入妓院、酒會、賭博場所。像這樣，比丘，是不瞭解行走道路。比丘，什麼是不瞭解愛？比丘，在講說法寶時，不用至誠的心愛樂聽聞。像這樣，比丘，是不瞭解愛。比丘，什麼是不瞭解渡水？比丘，不瞭解四諦。什麼是四諦？比丘，不瞭解苦諦、苦集諦、苦滅諦、苦滅道諦。像這樣，比丘，是不瞭解渡水。比丘，什麼是不瞭解食物的處所？比丘，不瞭解四念處。什麼是四念處？比丘，不瞭解內觀身、外觀身、內外觀察身，不瞭解內觀受、外觀受、內外觀察受，不瞭解內觀心、外觀心、內外觀察心，不瞭解內觀法、外觀法、內外觀察法。像這樣，比丘，是不瞭解食物的處所。現代漢語譯本：比丘們，如何是不知曉愚癡的因緣相？比丘們，不知曉黑色的因緣，不知曉白色的因緣，不知曉黑白色的因緣。如何是不知曉聰慧的相？不知曉黑色的因緣，不知曉白色的因緣，不知曉黑白色的因緣。比丘們，像這樣是不知曉相。比丘們，如何是應該摩擦卻不摩擦？比丘們，如果慾望心生起便貪戀執著，不捨棄、不忘記、不斷絕，生起愚癡、貪婪、吝嗇以及其他噁心，全部懷藏而不吐露捨棄。像這樣，比丘們，是應該摩擦卻不摩擦。比丘們，如何是應該保護瘡口卻不保護？比丘們，看到顏色就生起想法，聽到聲音就愛戀執著，思想形體卻不知是惡，不保護眼根、耳、鼻、舌、身、心，全部放縱于外在的塵境而不能保護。像這樣，比丘們，是應該保護瘡口卻不保護。如何，比丘們，是應該生煙卻不生煙？比丘們，所學習聽聞的道理卻不為他人宣說。像這樣，比丘們，是應該生煙卻不生煙。如何，比丘們，是不知曉選擇道路而行？比丘們，不進入正道而行，卻行走于邪道。如何是行走于邪道？比丘們，進入妓院、酒會、賭博場所。像這樣，比丘們，是不知曉行走道路。如何，比丘們，是不知曉愛？比丘們，在講說法寶時，不用至誠的心愛樂聽聞。像這樣，比丘們，是不知曉愛。如何，比丘們，是不知曉渡水？比丘們，不知曉四諦。什麼是四諦？比丘們，不知曉苦諦、苦集諦、苦滅諦、苦滅道諦。像這樣，比丘們，是不知曉渡水。如何，比丘們，是不知曉食物的處所？比丘們，不知曉四念處。什麼是四念處？比丘們，不知曉內觀身、外觀身、內外觀察身，不知曉內觀受、外觀受、內外觀察受，不知曉內觀心、外觀心、內外觀察心，不知曉內觀法、外觀法、內外觀察法。像這樣，比丘們，是不知曉食物的處所。

English version: Monks, what is not understanding the causes and conditions of ignorance? Monks, not understanding the causes of black, not understanding the causes of white, not understanding the causes of black and white. What is not understanding the characteristics of wisdom? Not understanding the causes of black, not understanding the causes of white, not understanding the causes of black and white. Monks, this is not understanding the characteristics. Monks, what is it to be in a state where one should rub but does not rub? Monks, if a desire arises, one becomes attached and clings, not abandoning, not forgetting, not cutting off, giving rise to ignorance, greed, stinginess, and other evil thoughts, keeping them all within without expressing or relinquishing them. Thus, monks, this is being in a state where one should rub but does not rub. Monks, what is it to be in a state where one should protect a wound but does not protect it? Monks, seeing a form, one generates thoughts; hearing a sound, one becomes attached; thinking about the form, one does not know it is evil; one does not protect the eye faculty, ear, nose, tongue, body, and mind, but instead, one is completely drawn to external objects and cannot protect oneself. Thus, monks, this is being in a state where one should protect a wound but does not protect it. Monks, what is it to be in a state where one should make smoke but does not make smoke? Monks, what one has learned and heard, one does not speak to others. Thus, monks, this is being in a state where one should make smoke but does not make smoke. Monks, what is not understanding how to choose a path to walk? Monks, not entering the straight path, one walks on the wrong path. What is walking on the wrong path? Monks, entering brothels, drinking parties, and gambling places. Thus, monks, this is not understanding how to walk the path. Monks, what is not understanding love? Monks, when speaking the Dharma, one does not listen with a sincere heart of love and joy. Thus, monks, this is not understanding love. Monks, what is not understanding how to cross the water? Monks, not understanding the Four Noble Truths. What are the Four Noble Truths? Monks, not understanding the Truth of Suffering, the Truth of the Origin of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path to the Cessation of Suffering. Thus, monks, this is not understanding how to cross the water. Monks, what is not understanding the place of food? Monks, not understanding the Four Foundations of Mindfulness. What are the Four Foundations of Mindfulness? Monks, not understanding the internal contemplation of the body, the external contemplation of the body, and the internal and external contemplation of the body; not understanding the internal contemplation of feeling, the external contemplation of feeling, and the internal and external contemplation of feeling; not understanding the internal contemplation of mind, the external contemplation of mind, and the internal and external contemplation of mind; not understanding the internal contemplation of phenomena, the external contemplation of phenomena, and the internal and external contemplation of phenomena. Thus, monks, this is not understanding the place of food. English version: Monks, how is it not understanding the causes and conditions of ignorance? Monks, not understanding the causes of black, not understanding the causes of white, not understanding the causes of black and white. How is it not understanding the characteristics of wisdom? Not understanding the causes of black, not understanding the causes of white, not understanding the causes of black and white. Monks, like this is not understanding the characteristics. Monks, how is it that one should rub but does not rub? Monks, if a desire arises, one becomes attached and clings, not abandoning, not forgetting, not cutting off, giving rise to ignorance, greed, stinginess, and other evil thoughts, keeping them all within without expressing or relinquishing them. Like this, monks, is that one should rub but does not rub. Monks, how is it that one should protect a wound but does not protect it? Monks, seeing a form, one generates thoughts; hearing a sound, one becomes attached; thinking about the form, one does not know it is evil; one does not protect the eye faculty, ear, nose, tongue, body, and mind, but instead, one is completely drawn to external objects and cannot protect oneself. Like this, monks, is that one should protect a wound but does not protect it. How, monks, is it that one should make smoke but does not make smoke? Monks, what one has learned and heard, one does not speak to others. Like this, monks, is that one should make smoke but does not make smoke. How, monks, is it not understanding how to choose a path to walk? Monks, not entering the straight path, one walks on the wrong path. How is it walking on the wrong path? Monks, entering brothels, drinking parties, and gambling places. Like this, monks, is not understanding how to walk the path. How, monks, is it not understanding love? Monks, when speaking the Dharma, one does not listen with a sincere heart of love and joy. Like this, monks, is not understanding love. How, monks, is it not understanding how to cross the water? Monks, not understanding the Four Noble Truths. What are the Four Noble Truths? Monks, not understanding the Truth of Suffering, the Truth of the Origin of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path to the Cessation of Suffering. Like this, monks, is not understanding how to cross the water. How, monks, is it not understanding the place of food? Monks, not understanding the Four Foundations of Mindfulness. What are the Four Foundations of Mindfulness? Monks, not understanding the internal contemplation of the body, the external contemplation of the body, and the internal and external contemplation of the body; not understanding the internal contemplation of feeling, the external contemplation of feeling, and the internal and external contemplation of feeling; not understanding the internal contemplation of mind, the external contemplation of mind, and the internal and external contemplation of mind; not understanding the internal contemplation of phenomena, the external contemplation of phenomena, and the internal and external contemplation of phenomena. Like this, monks, is not understanding the place of food.

。云何，比丘！不知食不盡？比丘！設為國王長者清信士女請食，設種種餚饌至心進上，比丘不知齊限，食已有餘復欲持歸。如是，比丘！為不知食不盡。云何，比丘！不知敬長老？比丘！恭敬供養之云何不知？設有長老比丘，久習道德學問廣博，小比丘不至心禮敬，見之不起不為避坐，輕慢調戲不以善心待。如是，比丘！不知敬長老。其有比丘，不知行十一法，于吾法中不應為沙門，不種法律根栽，無枝葉覆蔭皆自朽壞，不如還為白衣。若強為沙門者必入三惡道。

「比丘！知放牛兒十一行養護，其能使滋息。云何十一？此放牛兒為：知色，知相，摩刷，護瘡，起煙，擇道，渡水，愛牛，逐水草，𤛓知遺殘齊限多少，分別牛好惡，養視可用者。如是放牛者，便能養護增益其牛。」

佛於是頌曰：

「放牛兒審諦，　　牛主有福德，六頭牛六年，　　成六十不減。放牛兒聰明，　　知分別諸相，如此放牛兒，　　先世佛所譽。

「如是十一法，比丘當行，便能於是法中種法律根栽，枝葉茂盛覆蔭大地，不復朽壞。何等十一？比丘知色、知相、知摩刷、知覆瘡、知時作煙、知行道、知愛、知渡水、知食處、知不盡、知敬長老舊學耆艾恭敬供養

現代漢語譯本：比丘們，什麼叫做『不知食不盡』呢？比丘們，假設有國王、長者、虔誠信佛的男女請你們吃飯，他們準備各種美味佳餚，真心誠意地供奉，但比丘們不知道適可而止，吃飽了還想把剩下的帶走。像這樣，比丘們，就叫做『不知食不盡』。什麼叫做『不知敬長老』呢？比丘們，恭敬供養長老，怎麼會不知道呢？假設有年長的比丘，長期修習道德，學問廣博，年輕的比丘卻不真心禮敬，見到他們不起身，不讓座，輕慢戲弄，不用善意對待。像這樣，比丘們，就叫做『不知敬長老』。如果哪個比丘，不知道奉行這十一種法，在我的佛法中就不應該做沙門，不能種下佛法的根基，沒有枝葉覆蓋庇廕，都會自己腐朽壞掉，不如還俗做普通人。如果勉強做沙門，必定會墮入三惡道。比丘們，要知道放牛的人有十一種方法來養護牛，才能使牛生長繁盛。這十一種方法是什麼呢？這個放牛的人要：知道牛的顏色，知道牛的體相，給牛擦拭身體，保護牛的傷口，按時點燃煙驅蚊，選擇道路，引導牛過河，愛護牛，尋找水草，知道牛吃剩的食物有多少，分辨牛的好壞，照顧可用的牛。像這樣放牛的人，就能養護並增加牛的數量。佛陀於是說了偈語：『放牛的人如果仔細認真，牛的主人就會有福德，六頭牛六年就能變成六十頭，數量不會減少。放牛的人如果聰明，知道分辨各種牛的特徵，這樣的放牛人，會被過去的佛所讚譽。』『像這樣十一種法，比丘們應當奉行，就能在佛法中種下根基，枝葉茂盛，覆蓋大地，不再腐朽壞掉。這十一種法是什麼呢？比丘們要知顏色、知體相、知擦拭、知保護傷口、知按時點菸、知行走道路、知愛護、知引導過河、知食物來源、知適可而止、知恭敬年長有德、學問淵博的比丘。』

English version: Monks, what is meant by 'not knowing the limit of eating'? Monks, suppose a king, an elder, or devout laymen and women invite you to a meal, and they prepare various delicacies and offer them with sincerity. However, the monks do not know the proper limit, and after eating their fill, they still want to take the leftovers home. In this way, monks, it is called 'not knowing the limit of eating.' What is meant by 'not respecting elders'? Monks, how can you not know how to respect and honor elders? Suppose there are elder monks who have long practiced virtue and have extensive knowledge, but the younger monks do not sincerely pay their respects, do not rise when they see them, do not offer them a seat, treat them with contempt and ridicule, and do not treat them with kindness. In this way, monks, it is called 'not respecting elders.' If any monk does not know how to practice these eleven dharmas, he should not be a Shramana in my Dharma, he cannot plant the roots of the Dharma, he has no branches and leaves to cover and protect, and he will decay and rot. It is better for him to return to being a layman. If he forces himself to be a Shramana, he will surely fall into the three evil realms. Monks, you should know that a cowherd has eleven ways to care for and protect cattle so that they can grow and thrive. What are these eleven ways? This cowherd must: know the color of the cattle, know their physical characteristics, groom their bodies, protect their wounds, make smoke at the right time to repel mosquitoes, choose the path, guide the cattle across the river, love the cattle, find water and grass, know how much food the cattle have left, distinguish between good and bad cattle, and take care of the useful cattle. In this way, the cowherd can care for and increase the number of cattle. The Buddha then spoke in verse: 'If the cowherd is careful and diligent, the owner of the cattle will have merit. Six cattle can become sixty in six years, and the number will not decrease. If the cowherd is intelligent and knows how to distinguish the characteristics of various cattle, such a cowherd will be praised by the Buddhas of the past.' 'Like these eleven dharmas, monks should practice them, and they will be able to plant the roots of the Dharma, their branches and leaves will flourish, cover the earth, and no longer decay. What are these eleven dharmas? Monks should know color, know physical characteristics, know grooming, know protecting wounds, know making smoke at the right time, know the path to walk, know love, know guiding across the river, know the source of food, know the limit of eating, and know how to respect elder monks who are virtuous and have extensive knowledge.'

。云何比丘知色？比丘！知四大造起色，如是，比丘！為知色。云何比丘知相？比丘！別癡別黠。云何癡？非所思而思、非所行而行、非所說而說，是為癡。云何為黠？思可思、行可行、說可說，是為黠。能別癡黠，是為知相。云何比丘應摩刷知摩刷？比丘！設生欲心能制遠避如吐惡見，設起瞋恚慳貪及余諸惡，能制遠避如吐惡見。如是，比丘！應刷知刷。云何比丘應護瘡而護？比丘！眼見色不分別好惡、守護眼根不著外色、遠舍諸惡護于眼根，耳聽聲、鼻嗅香、舌嗜味、身貪細滑意多念，制不令著，護此諸根不染、外塵如吐惡見。如是，比丘！為知護瘡。云何比丘時時放煙？比丘！如所學所聞所知，以是廣說，如是比丘為知放煙。云何比丘知行道？比丘行審諦八道，知不可行處，淫里、酒家、博戲處，終不妄入，如是比丘為知行道。云何比丘知愛？比丘！見說法寶時，至心聽受踴躍愛樂，如是比丘名為知愛。云何比丘知渡水處？比丘！知四諦。云何四諦？苦諦、苦習諦、苦盡諦、苦盡道諦。如是比丘為知渡水。云何比丘知食處？比丘！知四意止。云何四意止？比丘！觀內身、觀外身、觀內外身，觀內痛、觀外痛、觀內外痛，觀內意觀、外意觀、內外意，觀內法、觀外法、觀內外法，如是比丘為知食處

現代漢語譯本：比丘如何知曉色法？比丘，知曉由四大元素構成的色法，如此，比丘，即為知曉色法。比丘如何知曉相？比丘，區分愚癡和聰慧。什麼是愚癡？不該思考的卻思考，不該做的卻做，不該說的卻說，這就是愚癡。什麼是聰慧？該思考的就思考，該做的就做，該說的就說，這就是聰慧。能夠區分愚癡和聰慧，就是知曉相。比丘如何應如擦拭般知曉擦拭？比丘，如果生起慾望之心，能夠像吐出惡見一樣加以控制和遠離；如果生起嗔恚、慳貪以及其他各種惡念，能夠像吐出惡見一樣加以控制和遠離。如此，比丘，應如擦拭般知曉擦拭。比丘如何應如保護瘡口般加以保護？比丘，眼睛看到色法時不分別好壞，守護眼根不執著于外在的色法，遠離各種惡念，守護眼根；耳朵聽到聲音、鼻子聞到氣味、舌頭品嚐味道、身體貪戀細滑的觸感、意念多生雜念時，加以控制不令執著，守護這些根不被外塵污染，如同吐出惡見一般。如此，比丘，即為知曉保護瘡口。比丘如何時時放煙？比丘，對於所學、所聞、所知，以此廣為宣說，如此，比丘即為知曉放煙。比丘如何知曉行道？比丘，行走時審慎地遵循八正道，知道不該去的地方，如淫穢場所、酒館、賭場，絕不妄入，如此，比丘即為知曉行道。比丘如何知曉愛？比丘，見到佛法寶藏時，至誠地聽聞接受，歡喜愛樂，如此，比丘名為知曉愛。比丘如何知曉渡水之處？比丘，知曉四聖諦。什麼是四聖諦？苦諦、苦集諦、苦滅諦、苦滅道諦。如此，比丘即為知曉渡水。比丘如何知曉食物之處？比丘，知曉四念處。什麼是四念處？比丘，觀照內身、觀照外身、觀照內外身；觀照內受、觀照外受、觀照內外受；觀照內意、觀照外意、觀照內外意；觀照內法、觀照外法、觀照內外法。如此，比丘即為知曉食物之處。

English version: How does a bhikkhu know form? Bhikkhu, knowing form as arising from the four great elements, thus, bhikkhu, is knowing form. How does a bhikkhu know characteristics? Bhikkhu, distinguishing between foolishness and wisdom. What is foolishness? Thinking what should not be thought, doing what should not be done, saying what should not be said, this is foolishness. What is wisdom? Thinking what should be thought, doing what should be done, saying what should be said, this is wisdom. Being able to distinguish between foolishness and wisdom is knowing characteristics. How should a bhikkhu know cleansing as if by wiping? Bhikkhu, if a desire arises, being able to control and avoid it like spitting out a bad view; if anger, stinginess, and other evils arise, being able to control and avoid them like spitting out a bad view. Thus, bhikkhu, one should know cleansing as if by wiping. How should a bhikkhu protect a wound as if protecting it? Bhikkhu, when the eye sees forms, not distinguishing between good and bad, guarding the eye faculty without clinging to external forms, abandoning all evils, guarding the eye faculty; when the ear hears sounds, the nose smells scents, the tongue tastes flavors, the body craves fine touch, and the mind has many thoughts, controlling them so as not to cling, guarding these faculties from being defiled by external dust, like spitting out a bad view. Thus, bhikkhu, is knowing how to protect a wound. How does a bhikkhu emit smoke from time to time? Bhikkhu, regarding what has been learned, heard, and known, speaking extensively about it, thus, bhikkhu, is knowing how to emit smoke. How does a bhikkhu know the path? Bhikkhu, walking mindfully on the Noble Eightfold Path, knowing places that should not be entered, such as brothels, taverns, and gambling houses, never entering them recklessly, thus, bhikkhu, is knowing the path. How does a bhikkhu know love? Bhikkhu, when seeing the treasure of the Dharma, listening and receiving it with sincerity, rejoicing and loving it, thus, bhikkhu, is called knowing love. How does a bhikkhu know the place to cross water? Bhikkhu, knowing the Four Noble Truths. What are the Four Noble Truths? The truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering. Thus, bhikkhu, is knowing how to cross water. How does a bhikkhu know the place of food? Bhikkhu, knowing the four foundations of mindfulness. What are the four foundations of mindfulness? Bhikkhu, contemplating the inner body, contemplating the outer body, contemplating the inner and outer body; contemplating inner feelings, contemplating outer feelings, contemplating inner and outer feelings; contemplating inner mind, contemplating outer mind, contemplating inner and outer mind; contemplating inner phenomena, contemplating outer phenomena, contemplating inner and outer phenomena. Thus, bhikkhu, is knowing the place of food.

。云何比丘知食不盡？比丘！若國王長者清信士女，以信樂心請于比丘，供養飲食種種餚饌，加敬進勸，比丘知節供身則止，思惟佛語：『施者雖豐，當自知限，不為盡受。』如是比丘知食不盡。云何比丘知敬長老舊學耆艾恭敬供養？比丘！當親近是輩禮敬供養，出入迎逆見來避坐，任力進上，勿以懈慢。如是比丘知，敬長老。比丘！能行是十一事者，於此法中種法律根栽枝葉滋茂，多所覆蔭清凈無垢。」

爾時，世尊以偈頌曰：

「有信精進學，　　受食知節限，恭敬于長老，　　是行佛稱譽。如此十一法，　　比丘學是者，晝夜定心意，　　六年得羅漢。」

諸比丘聞佛所說，歡喜受行

現代漢語譯本：『比丘如何知道不應過量進食呢？比丘們，如果國王、長者或虔誠的男女信徒，以虔誠歡喜的心情邀請比丘，供養各種飲食和菜餚，並恭敬地勸請，比丘應當知道適可而止，只取夠維持身體所需的量，並思考佛陀的教誨：『佈施者雖然慷慨，自己應當知道節制，不應全部接受。』這樣的比丘就是知道不應過量進食。『比丘如何知道應當尊敬年長、有經驗、年老的僧人並恭敬供養呢？比丘們，應當親近這些僧人，禮敬供養他們，在他們出入時迎接或迴避，看到他們來時讓座，盡力幫助他們，不要懈怠怠慢。』這樣的比丘就是知道應當尊敬年長者。『比丘們，如果能夠實行這十一件事，就能在此佛法中種下法律的根基，使枝葉繁茂，覆蓋廣闊，清凈無垢。』當時，世尊以偈頌說道：『有信心、精進學習，接受食物知道節制，恭敬年長的僧人，這樣的行為是佛陀所稱讚的。如果比丘學習這十一法，晝夜都能保持心意堅定，六年就能證得阿羅漢果。』眾比丘聽聞佛陀所說，歡喜地接受並實行。

English version: 『How does a monk know not to overeat? Monks, if a king, elder, or devout male or female believer invites a monk with a sincere and joyful heart, offering various foods and dishes, and respectfully urges him to eat, the monk should know to stop at a moderate amount, taking only what is needed to sustain the body, and contemplate the Buddha's teaching: 『Although the giver is generous, one should know self-restraint and not accept everything.』 Such a monk knows not to overeat. 『How does a monk know to respect and reverently support elder, experienced, and aged monks? Monks, one should approach these monks, pay them respect and offer support, greet or avoid them when they enter or leave, offer them a seat when they arrive, assist them to the best of one's ability, and not be lazy or negligent.』 Such a monk knows to respect elders. 『Monks, if one can practice these eleven things, one can plant the roots of the law in this Dharma, causing the branches and leaves to flourish, providing broad coverage, and becoming pure and without defilement.』 At that time, the World Honored One spoke in verse: 『Having faith, diligently learning, accepting food with moderation, respecting elder monks, such conduct is praised by the Buddha. If a monk learns these eleven practices, and can keep his mind steadfast day and night, he can attain Arhatship in six years.』 The monks, hearing what the Buddha had said, joyfully accepted and practiced it.

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The Buddha's Discourse on Cow Herding