T02n0125_增壹阿含經
大正藏第 02 冊 No. 0125 增壹阿含經
No. 125
增壹阿含經序
晉沙門釋道安撰
四阿含義同，中阿含首以明其旨，不復重序也。增壹阿含者，比法條貫以數相次也。數終十，令加其一，故曰增一也；且數數皆增，以增為義也。其為法也，多錄禁律，繩墨切厲，乃度世檢括也。外國巖岫之士、江海之人，於四阿含多詠味茲焉。
有外國沙門曇摩難提者，兜佉勒國人也，齠齔出家，孰與廣聞，誦二阿含，溫故日新，周行諸國，無土不涉。以秦建元二十年來詣長安，外國鄉人咸皆善之，武威太守趙文業求令出焉。佛念譯傳，曇嵩筆受，歲在甲申夏出，至來年春乃訖，為四十一卷，分為上下部。上部二十六卷全無遺忘，下部十五卷失其錄偈也。余與法和共考正之，僧[(豐*力)/石]、僧茂助校漏失，四十日乃了。此年有阿城之役，伐鼓近郊，而正專在斯業之中。全具二阿含一百卷，鞞婆沙、婆和須蜜、僧伽羅剎，傳此五大經。自法東流，出經之優者也。四阿含四十應真之所集也，十人撰一部，題其起盡，為錄偈焉，懼法留世久，遺逸散落也。
斯土前出諸經班班，有其中者，今為二阿含，各為新錄一卷，全其故目，注其得失，使見經尋之差易也
現代漢語譯本 《增壹阿含經》序 晉朝沙門釋道安撰寫 四部阿含的含義相同，其中《中阿含經》已在開頭闡明其宗旨，所以不再重複敘述。《增壹阿含經》則是按照法條的順序，以數字依次排列。數字到十就加一，所以稱為『增一』；而且數字不斷增加，所以以『增』為意義。這部經的內容，大多記錄戒律，規矩嚴格，是用來度化世人的準則。外國山洞裡的修行者、江海邊的人，對於四部阿含經大多喜歡吟詠和品味。 有一位外國沙門名叫曇摩難提，是兜佉勒國人。他從小就出家，博學多聞，能背誦兩部阿含經，溫習舊知識每天都有新的領悟。他周遊各國，沒有哪個地方沒去過。在秦建元二十年，他來到長安，外國同鄉都很敬重他，武威太守趙文業請求他翻譯佛經。佛念負責翻譯，曇嵩負責筆錄，在甲申年夏天開始翻譯，到第二年春天完成，共四十一卷，分為上下兩部。上部二十六卷完整無缺，下部十五卷遺失了記錄偈頌的部分。我與法和共同校對，僧[(豐*力)/石]、僧茂協助校正遺漏，用了四十天完成。這一年發生了阿城之戰，戰鼓聲近在郊外，而我們仍然專注于這項事業。完整地翻譯了兩部阿含經共一百卷，《鞞婆沙》、《婆和須蜜》、《僧伽羅剎》，傳譯了這五部大經。自從佛法東傳以來，這是翻譯的經典中最好的。四部阿含經是四十位應真（阿羅漢）所集結的，每十人撰寫一部，記錄其起始和結尾，並記錄偈頌，是擔心佛法流傳久遠，會有遺失散落的情況。 這片土地上之前翻譯的經典很多，其中有與這部經內容相同的，現在為兩部阿含經，各自新錄一卷，保留原來的目錄，並註明其得失，使人們在查詢經典時更容易區分。
English version Preface to the Ekottara Agama Sutra Composed by the Śramaṇa Shi Dao'an of the Jin Dynasty The meanings of the four Agamas are the same. The Madhyama Agama has already clarified its purpose at the beginning, so there is no need to repeat it. The Ekottara Agama is arranged according to the order of the Dharma, with numbers in sequence. When the number reaches ten, one is added, hence it is called 'Ekottara' (increasing by one); moreover, the numbers continuously increase, so 'increasing' is its meaning. The content of this sutra mostly records precepts and rules, which are strict and sharp, and are the standards for guiding people to transcend the world. Monks in foreign caves and people by the sea often recite and savor the four Agamas. There was a foreign Śramaṇa named Dharmānandi, a native of the country of Tukhara. He left home at a young age, was well-learned, could recite two Agamas, and gained new insights daily by reviewing old knowledge. He traveled to various countries, and there was no place he had not been. In the twentieth year of the Jianyuan era of the Qin Dynasty, he came to Chang'an. His foreign compatriots all respected him, and Zhao Wenye, the governor of Wuwei, requested him to translate the Buddhist scriptures. Buddhanandi was responsible for the translation, and Tamsong was responsible for the writing. The translation began in the summer of the year Jiashen and was completed in the spring of the following year, totaling forty-one volumes, divided into two parts. The upper part of twenty-six volumes was complete, while the lower part of fifteen volumes lost the recorded verses. I and Fahe jointly proofread it, and Seng[(豐*力)/石] and Sengmao assisted in correcting omissions, which took forty days to complete. In this year, the Battle of Acheng occurred, and the sound of war drums was near the suburbs, but we remained focused on this task. We completely translated two Agamas, totaling one hundred volumes, as well as the Vibhasa, the Vasumitra, and the Sangharaksa, transmitting these five great sutras. Since the eastward transmission of Buddhism, this is the best of the translated scriptures. The four Agamas were compiled by forty Arhats, with ten people writing each part, recording its beginning and end, and recording the verses, fearing that the Dharma would be lost and scattered over time. Many scriptures have been translated in this land before, some of which have the same content as this sutra. Now, for the two Agamas, a new volume has been recorded for each, retaining the original catalog and noting its gains and losses, making it easier for people to distinguish when searching for scriptures.
。合上下部，四百七十二經。凡諸學士撰此二阿含，其中往往有律語，外國不通與沙彌、白衣共視也。而今已后，幸共護之，使與律同，此乃茲邦之急者也。斯諄諄之誨，幸勿藐藐聽也。廣見而不知護禁，乃是學士通中創也。中本起康孟祥出，出大愛道品，乃不知是禁經，比丘尼法甚慊切真，割而去之，此乃是大鄙可痛恨者也。此二經有力道士乃能見，當以著心焉，如其輕忽不以為意者，幸我同志鳴鼓攻之可也。
增壹阿含經卷第一
東晉𦋺賓三藏瞿曇僧伽提婆譯
序品第一
自歸能仁第七仙， 演說賢聖無上軌； 永在生死長流河， 世尊今為度𪏭庶。 尊長迦葉及眾僧， 賢哲阿難無量聞； 善逝泥曰供舍利， 從拘夷國至摩竭。 迦葉端思行四等， 此眾生類墜五道； 正覺演道今去世， 憶尊巧訓懷悲泣。 迦葉思惟正法本， 云何流佈久在世？ 最尊種種吐言教， 總持懷抱不漏失。 誰有此力集眾法， 在在處處因緣本？ 今此眾中智慧士， 阿難賢善無量聞。 即擊揵椎集四部， 比丘八萬四千眾， 盡得羅漢心解脫， 以脫縛著處福田
現代漢語譯本：將上下兩部分合在一起，共有四百七十二部經典。凡是諸位學士編撰這兩部《阿含經》，其中常常有戒律的語句，外國不讓沙彌和在家俗人一起觀看。從今以後，希望大家共同守護這些經典，使之與戒律相同，這才是我們這個地方的當務之急。這些諄諄教誨，希望大家不要輕視。廣博見聞卻不守護禁戒，這是學士們在通達之中所犯的錯誤。中本《起世經》是康孟祥所出，其中有《大愛道品》，卻不知道這是禁戒的經典，其中關於比丘尼的戒律非常懇切真實，卻被刪除了，這真是非常可鄙可恨的事情。這兩部經典只有有道行的人才能看到，應當用心對待，如果輕忽不以為意，希望我的同道們可以鳴鼓而攻之。\n\n《增壹阿含經》卷第一\n\n東晉罽賓三藏瞿曇僧伽提婆譯\n\n序品第一\n\n歸依能仁第七仙，演說賢聖無上之道；\n永遠在生死長河中漂流，世尊如今為度脫眾生。\n尊敬的長者迦葉和眾僧，賢哲阿難具有無量的聞法；\n善逝泥曰供奉舍利，從拘夷國來到摩竭陀。\n迦葉專心思考修行四等心，這些眾生都墮入五道輪迴；\n正覺佛陀演說佛法如今已去世，回憶佛陀的教誨悲傷哭泣。\n迦葉思惟正法的根本，如何才能流傳久遠於世？\n最尊貴的佛陀種種教誨，總持在心中不遺漏。\n誰有這樣的力量彙集佛法，在各個地方講述因緣的根本？\n如今這眾僧中有智慧的人，阿難賢善具有無量的聞法。\n於是敲響犍椎召集四部弟子，比丘有八萬四千眾，\n都已證得羅漢果心解脫，以脫離束縛的身份成為福田。 現代漢語譯本：將上下兩部分合在一起，共有四百七十二部經典。凡是諸位學士編撰這兩部《阿含經》，其中常常有戒律的語句，外國不讓沙彌和在家俗人一起觀看。從今以後，希望大家共同守護這些經典，使之與戒律相同，這才是我們這個地方的當務之急。這些諄諄教誨，希望大家不要輕視。廣博見聞卻不守護禁戒，這是學士們在通達之中所犯的錯誤。《中本起世經》是康孟祥所出，其中有《大愛道品》，卻不知道這是禁戒的經典，其中關於比丘尼的戒律非常懇切真實，卻被刪除了，這真是非常可鄙可恨的事情。這兩部經典只有有道行的人才能看到，應當用心對待，如果輕忽不以為意，希望我的同道們可以鳴鼓而攻之。\n\n《增壹阿含經》卷第一\n\n東晉罽賓三藏瞿曇僧伽提婆譯\n\n序品第一\n\n歸依能仁第七仙，演說賢聖無上之道；\n永遠在生死長河中漂流，世尊如今為度脫眾生。\n尊敬的長者迦葉和眾僧，賢哲阿難具有無量的聞法；\n善逝泥曰供奉舍利，從拘夷國來到摩竭陀。\n迦葉專心思考修行四等心，這些眾生都墮入五道輪迴；\n正覺佛陀演說佛法如今已去世，回憶佛陀的教誨悲傷哭泣。\n迦葉思惟正法的根本，如何才能流傳久遠於世？\n最尊貴的佛陀種種教誨，總持在心中不遺漏。\n誰有這樣的力量彙集佛法，在各個地方講述因緣的根本？\n如今這眾僧中有智慧的人，阿難賢善具有無量的聞法。\n於是敲響犍椎召集四部弟子，比丘有八萬四千眾，\n都已證得羅漢果心解脫，以脫離束縛的身份成為福田。
English version: Combining the upper and lower parts, there are four hundred and seventy-two sutras. Whenever scholars compile these two Agamas, there are often precepts within them. Foreign countries do not allow novices and lay people to view them together. From now on, it is hoped that everyone will jointly protect these scriptures, making them consistent with the precepts. This is the most urgent matter for this land. These earnest teachings, it is hoped that you will not disregard them. To have broad knowledge but not protect the prohibitions is a mistake made by scholars in their understanding. The Middle Version of the 'Origin of the World Sutra' was produced by Kang Mengxiang, which includes the 'Chapter on Mahaprajapati', but it is not known that this is a scripture of prohibitions. The precepts for nuns are very sincere and true, yet they were removed. This is truly despicable and hateful. These two scriptures can only be seen by those with spiritual practice, and they should be treated with care. If they are neglected and not taken seriously, it is hoped that my fellow practitioners will beat the drum and attack them.\n\nThe Ekottara Agama Sutra, Volume 1\n\nTranslated by the Tripitaka Master Gautama Sanghadeva of Kipin, Eastern Jin Dynasty\n\nChapter 1: Introduction\n\nI take refuge in the seventh sage, the capable one, who expounded the supreme path of the virtuous and holy;\nForever drifting in the long river of birth and death, the World Honored One now liberates all beings.\nThe venerable elder Kasyapa and the Sangha, the wise Ananda with immeasurable hearing;\nThe Sugata Nidi offered relics, from the country of Kushinagar to Magadha.\nKasyapa focused his thoughts on practicing the four immeasurables, these beings fall into the five paths of rebirth;\nThe Rightly Enlightened One who expounded the Dharma has now passed away, recalling the Buddha's teachings with sorrow and tears.\nKasyapa pondered the root of the Right Dharma, how can it be transmitted and last long in the world?\nThe most honored Buddha's various teachings, he held them in his heart without losing any.\nWho has the power to gather the Dharma, to speak of the root of causes and conditions in every place?\nNow among this Sangha, there is a wise man, the virtuous Ananda with immeasurable hearing.\nThen he struck the gavel to gather the four assemblies, eighty-four thousand monks,\nAll have attained Arhatship and liberation of mind, using their freedom from bondage to become fields of merit. English version: Combining the upper and lower parts, there are four hundred and seventy-two sutras. Whenever scholars compile these two Agamas, there are often precepts within them. Foreign countries do not allow novices and lay people to view them together. From now on, it is hoped that everyone will jointly protect these scriptures, making them consistent with the precepts. This is the most urgent matter for this land. These earnest teachings, it is hoped that you will not disregard them. To have broad knowledge but not protect the prohibitions is a mistake made by scholars in their understanding. The 'Middle Version of the Origin of the World Sutra' was produced by Kang Mengxiang, which includes the 'Chapter on Mahaprajapati', but it is not known that this is a scripture of prohibitions. The precepts for nuns are very sincere and true, yet they were removed. This is truly despicable and hateful. These two scriptures can only be seen by those with spiritual practice, and they should be treated with care. If they are neglected and not taken seriously, it is hoped that my fellow practitioners will beat the drum and attack them.\n\nThe Ekottara Agama Sutra, Volume 1\n\nTranslated by the Tripitaka Master Gautama Sanghadeva of Kipin, Eastern Jin Dynasty\n\nChapter 1: Introduction\n\nI take refuge in the seventh sage, the capable one, who expounded the supreme path of the virtuous and holy;\nForever drifting in the long river of birth and death, the World Honored One now liberates all beings.\nThe venerable elder Kasyapa and the Sangha, the wise Ananda with immeasurable hearing;\nThe Sugata Nidi offered relics, from the country of Kushinagar to Magadha.\nKasyapa focused his thoughts on practicing the four immeasurables, these beings fall into the five paths of rebirth;\nThe Rightly Enlightened One who expounded the Dharma has now passed away, recalling the Buddha's teachings with sorrow and tears.\nKasyapa pondered the root of the Right Dharma, how can it be transmitted and last long in the world?\nThe most honored Buddha's various teachings, he held them in his heart without losing any.\nWho has the power to gather the Dharma, to speak of the root of causes and conditions in every place?\nNow among this Sangha, there is a wise man, the virtuous Ananda with immeasurable hearing.\nThen he struck the gavel to gather the four assemblies, eighty-four thousand monks,\nAll have attained Arhatship and liberation of mind, using their freedom from bondage to become fields of merit.
。 迦葉哀愍於世故， 加憶尊恩過去報； 世尊授法付阿難， 愿布演法長存世。 云何次第不失緒？ 三阿僧祇集法寶， 使后四部得聞法， 已聞便得離眾苦。 阿難便辭吾不堪， 諸法甚深若干種， 豈敢分別如來教， 佛法功德無量智！ 今尊迦葉能堪任， 世雄以法付耆舊； 大迦葉今為眾人， 如來在世請半坐。 迦葉報言雖有是， 年衰朽老多忘失， 汝今總持智慧業， 能使法本恒在世。 我今有三清凈眼， 亦復能知他心智， 一切眾生種種類， 無有能勝尊阿難。 梵天下降及帝釋， 護世四王及諸天， 彌勒兜術尋來集， 菩薩數億不可計。 彌勒梵釋及四王， 皆悉叉手而啟白： 一切諸法佛所印， 阿難是我法之器。 若使不欲法存者， 便為壞敗如來教； 愿存本要為眾生， 得濟危厄度眾難！ 釋師出世壽極短， 肉體雖逝法身在； 當令法本不斷絕， 阿難勿辭時說法！ 迦葉最尊及聖眾， 彌勒梵釋及四王， 哀請阿難時發言， 使如來教不滅盡。 阿難仁和四等具， 意轉入微師子吼， 顧眄四部瞻虛空， 悲泣揮淚不自勝
現代漢語譯本 迦葉因憐憫世人，憶念世尊過去的恩德； 世尊將佛法傳授給阿難，希望他弘揚佛法，使佛法長久流傳於世。 如何才能使佛法傳承有序而不失其要領呢？ 經過三大阿僧祇劫積累的佛法寶藏， 要讓後世四眾弟子都能聽聞佛法，聽聞后便能脫離各種苦難。 阿難推辭說自己不堪重任，佛法深奧且種類繁多， 怎敢分別如來的教誨，佛法的功德和智慧是無量的！ 現在尊者迦葉能夠勝任，世雄將佛法託付給年長的耆舊； 大迦葉現在爲了大眾，如同如來在世時一樣請他坐半席。 迦葉回答說雖然如此，但我年老體衰，常常遺忘， 你現在總持智慧之業，能夠使佛法根本恒久流傳於世。 我今有三清凈眼，也能夠知道他人的心智， 一切眾生種類繁多，沒有誰能勝過尊者阿難。 梵天下降和帝釋天，護世四王和諸天， 彌勒菩薩從兜率天趕來聚集，菩薩的數量數億不可計數。 彌勒、梵天、帝釋和四王，都合掌恭敬地稟告： 一切佛法都是佛所印證的，阿難是佛法的法器。 如果不想讓佛法流傳下去，就等於破壞如來的教誨； 希望爲了眾生儲存佛法的根本要義，使他們能夠脫離危難，度過各種苦難！ 釋迦牟尼佛出世的壽命極其短暫，肉身雖然逝去，但法身依然存在； 應當使佛法的根本不至於斷絕，阿難不要推辭，應當及時說法！ 最尊貴的迦葉和聖眾，彌勒、梵天、帝釋和四王， 都懇切地請求阿難及時說法，使如來的教誨不至於滅絕。 阿難仁慈和藹，具備四種平等心，心意轉為微妙的獅子吼， 環顧四眾弟子，瞻望虛空，悲傷地哭泣，不能自已。
English version Kāśyapa, out of compassion for the world, remembered the past kindness of the World Honored One; The World Honored One entrusted the Dharma to Ānanda, wishing him to propagate the Dharma and make it last long in the world. How can the Dharma be transmitted in an orderly manner without losing its essence? The treasure of the Dharma accumulated over three asamkhya kalpas, must allow the fourfold assembly of later generations to hear the Dharma, and upon hearing it, they can be freed from all kinds of suffering. Ānanda declined, saying he was not up to the task, the Dharma is profound and of many kinds, how could he dare to distinguish the Tathāgata's teachings, the merits and wisdom of the Dharma are immeasurable! Now, Venerable Kāśyapa is capable, the World Hero entrusts the Dharma to the elder; Great Kāśyapa, for the sake of the multitude, please take half a seat as if the Tathāgata were still in the world. Kāśyapa replied that although this is so, he is old and frail, and often forgets things, you now hold the wisdom of the Dharma, and can make the root of the Dharma last forever in the world. I now have three pure eyes, and can also know the minds of others, all sentient beings are of many kinds, no one can surpass Venerable Ānanda. Brahmā descended and Indra, the Four Heavenly Kings and the devas, Maitreya Bodhisattva came from Tuṣita Heaven to gather, the number of Bodhisattvas was countless. Maitreya, Brahmā, Indra, and the Four Kings, all with their palms together, respectfully reported: All the Dharmas are sealed by the Buddha, Ānanda is the vessel of the Dharma. If you do not want the Dharma to be preserved, it is equivalent to destroying the Tathāgata's teachings; We hope to preserve the essence of the Dharma for the sake of sentient beings, so that they can escape danger and overcome all kinds of difficulties! The life of Śākyamuni Buddha in the world is extremely short, although the physical body has passed away, the Dharma body still exists; The root of the Dharma should not be cut off, Ānanda, do not decline, you should speak the Dharma in time! The most venerable Kāśyapa and the holy assembly, Maitreya, Brahmā, Indra, and the Four Kings, earnestly requested Ānanda to speak the Dharma in time, so that the Tathāgata's teachings would not be extinguished. Ānanda was benevolent and kind, possessing the four equal minds, his mind turned into a subtle lion's roar, looking around at the fourfold assembly, gazing at the void, weeping sadly, unable to control himself.
。 便奮光明和顏色， 普照眾生如日初； 彌勒睹光及釋梵， 收舍遲聞無上法。 四部寂靜專一心， 欲得聞法意不亂； 尊長迦葉及聖眾， 直視睹顏目不眴。 時阿難說經無量， 誰能備具為一聚？ 我今當爲作三分， 造立十經為一偈。 契經一分律二分， 阿毗曇經復三分； 過去三佛皆三分： 契經、律、法為三藏。 契經今當分四段， 次名增一、二名中， 三名曰長多瓔珞， 雜經在後為四分。 尊者阿難作是念： 如來法身不敗壞， 永存於世不斷絕， 天人得聞成道果。 或有一法義亦深， 難持難誦不可憶； 我今當集一法義， 一一相從不失緒。 亦有二法還就二， 三法就三如連珠， 四法就四五亦然， 五法次六六次七， 八法義廣九次第， 十法從十至十一； 如是法寶終不忘， 亦恒處世久存在， 于大眾中集此法， 即時阿難升乎座； 彌勒稱善快哉說， 諸法義合宜配之。 更有諸法宜分部， 世尊所說各各異； 菩薩發意趣大乘， 如來說此種種別。 人尊說六度無極： 佈施、持戒、忍、精進、 禪、智慧力如月初， 逮度無極睹諸法
現代漢語譯本 於是，佛陀煥發出光明和色彩，像初升的太陽一樣普照眾生； 彌勒菩薩看到光明以及釋提桓因等天神，都收斂心神，渴望聽聞無上的佛法。 四眾弟子寂靜無聲，專心一意，想要聽聞佛法，心不散亂； 德高望重的迦葉尊者和聖眾，都目不轉睛地注視著佛陀的容顏。 當時，阿難尊者心想，佛陀所說的經典浩如煙海，誰能全部收集整理成一個整體呢？ 我今天應當將佛法分為三部分，建立十部經典作為一偈。 第一部分是契經，第二部分是律，第三部分是阿毗曇經； 過去三佛也是這樣分為三部分：契經、律、法，稱為三藏。 契經現在應當分為四段，第一段名為增一，第二段名為中， 第三段名為長，內容繁多如瓔珞，雜經放在最後作為第四部分。 尊者阿難這樣想：如來的法身不會敗壞， 將永遠存在於世間，不會斷絕，天人和眾生都能聽聞佛法，成就道果。 或許有些佛法含義深奧，難以受持、背誦和記憶； 我今天應當收集整理一法義，使之條理清晰，不失頭緒。 也有二法就歸於二，三法就歸於三，像連珠一樣； 四法就歸於四，五法也是如此，五法之後是六法，六法之後是七法， 八法含義廣泛，九法依次排列，十法從十到十一； 這樣，佛法的寶藏就不會被遺忘，也能夠長久地存在於世間， 在大眾之中整理這些佛法，阿難尊者隨即升座； 彌勒菩薩稱讚說：『太好了！』，『所說的佛法義理應當這樣合理地分配。』 還有一些佛法也應當分門別類，世尊所說的各有不同； 菩薩發心趣向大乘，如來也說了種種不同的法門。 人中之尊佛陀說了六度無極：佈施、持戒、忍辱、精進、 禪定、智慧，就像初升的月亮一樣，能夠達到無極的境界，證悟諸法。
English version Then, the Buddha emitted light and colors, illuminating all beings like the rising sun; Maitreya Bodhisattva, seeing the light, along with Śakra and other deities, composed themselves, eager to hear the supreme Dharma. The four assemblies were silent and focused, with undivided attention, desiring to hear the Dharma without distraction; The venerable Mahākāśyapa and the holy assembly gazed intently at the Buddha's face without blinking. At that time, Venerable Ānanda thought, 'The scriptures spoken by the Buddha are vast and boundless, who can collect and organize them into a whole?' 'Today, I should divide the Dharma into three parts, establishing ten scriptures as one verse.' 'The first part is the Sūtras, the second part is the Vinaya, and the third part is the Abhidharma Sūtras;' 'The three Buddhas of the past also divided it into three parts: Sūtras, Vinaya, and Dharma, known as the Tripitaka.' 'The Sūtras should now be divided into four sections, the first section is called Ekottara, the second is called Madhyama,' 'The third is called Dīrgha, with abundant content like a garland, and the miscellaneous Sūtras are placed last as the fourth section.' Venerable Ānanda thought thus: 'The Tathāgata's Dharma body will not decay,' 'It will exist forever in the world, without ceasing, and gods and beings will be able to hear the Dharma and attain the fruit of the path.' 'Perhaps some Dharma teachings are profound, difficult to uphold, recite, and remember;' 'Today, I should collect and organize one Dharma teaching, making it clear and orderly, without losing the thread.' 'There are also two Dharmas that are grouped into two, three Dharmas into three, like a string of pearls;' 'Four Dharmas are grouped into four, and five Dharmas are the same, after five Dharmas come six, and after six come seven,' 'Eight Dharmas have broad meanings, nine Dharmas are arranged in order, and ten Dharmas go from ten to eleven;' 'In this way, the treasure of the Dharma will not be forgotten, and it will exist in the world for a long time,' 'Among the assembly, organizing these Dharmas, Venerable Ānanda then ascended the seat;' Maitreya Bodhisattva praised, saying, 'Excellent! The meaning of the Dharma should be allocated reasonably like this.' 'There are also some Dharmas that should be categorized, the teachings of the World Honored One are different;' 'Bodhisattvas aspire to the Mahāyāna, and the Tathāgata has spoken of various different Dharma gates.' The Honored One among humans, the Buddha, spoke of the six perfections: giving, morality, patience, diligence, meditation, and wisdom, like the rising moon, able to reach the boundless realm and realize all Dharmas.
。 諸有勇猛施頭目， 身體血肉無所惜， 妻妾國財及男女， 此名檀度不應棄。 戒度無極如金剛， 不毀不犯無漏失， 持心護戒如壞瓶， 此名戒度不應棄。 或有人來截手足， 不起瞋恚忍力強， 如海含容無增減， 此名忍度不應棄。 諸有造作善惡行， 身口意三無厭足， 妨人諸行不至道， 此名進度不應棄。 諸有坐禪出入息， 心意堅固無亂念， 正使地動身不傾， 此名禪度不應棄。 以智慧力知塵數， 劫數兆載不可稱， 書䟽業聚意不亂， 此名智度不應棄。 諸法甚深論空理， 難明難了不可觀， 將來後進懷狐疑， 此菩薩德不應棄。 阿難自陳有是念： 菩薩之行愚不信， 除諸羅漢信解脫， 爾乃有信無猶豫。 四部之眾發道意， 及諸一切眾生類； 彼有牢信不狐疑， 集此諸法為一分。 彌勒稱善快哉說， 發趣大乘意甚廣； 或有諸法斷結使， 或有諸法成道果
現代漢語譯本 那些勇猛佈施頭顱和眼睛的人，不吝惜身體的血肉。 妻子、妾侍、國家財產以及兒女，這些都屬於佈施的範疇，不應捨棄。 持戒的功德如同金剛一般堅固，不毀壞、不觸犯，沒有絲毫遺漏。 守護自己的心，持守戒律如同守護易碎的瓶子，這屬於持戒的範疇，不應捨棄。 如果有人來砍斷手腳，也不生起嗔恨心，忍耐的力量強大。 如同大海一樣包容一切，沒有增減，這屬於忍辱的範疇，不應捨棄。 那些造作善惡行為的人，身、口、意三方面都沒有滿足的時候。 妨礙他人修行，不能達到正道，這屬於精進的範疇，不應捨棄。 那些坐禪時呼吸出入的人，心意堅定，沒有雜亂的念頭。 即使大地動搖，身體也不會傾斜，這屬於禪定的範疇，不應捨棄。 用智慧的力量知道微塵的數量，劫數的兆載都不可稱量。 書寫經文，聚集功德，心意不亂，這屬於智慧的範疇，不應捨棄。 諸法的道理非常深奧，論述空性的道理，難以明白，難以瞭解，不可觀察。 將來後學的人會心懷疑惑，這種菩薩的功德不應捨棄。 阿難自己陳述有這樣的想法：菩薩的修行，愚笨的人不會相信。 除了那些羅漢相信解脫之外，其餘的人才會有信心，不會猶豫。 四部大眾發起了修道的意願，以及所有一切眾生。 他們有堅定的信心，不懷疑，將這些法門集合為一體。 彌勒稱讚說得好啊，發起了大乘的意願非常廣大。 或者有些法門可以斷除煩惱，或者有些法門可以成就道果。
English version Those who bravely give their heads and eyes, do not begrudge their body's flesh and blood. Wives, concubines, national treasures, and children, all these belong to the category of giving, and should not be abandoned. The merit of keeping precepts is as firm as diamond, not destroyed, not violated, without any omissions. Guarding one's mind, keeping precepts as if guarding a fragile bottle, this belongs to the category of keeping precepts, and should not be abandoned. If someone comes to cut off hands and feet, one does not generate anger, and the power of patience is strong. Like the ocean that contains everything, without increase or decrease, this belongs to the category of forbearance, and should not be abandoned. Those who create good and evil deeds, their body, mouth, and mind are never satisfied. Hindering others' practice, unable to reach the right path, this belongs to the category of diligence, and should not be abandoned. Those who meditate on the breath, their minds are firm, without chaotic thoughts. Even if the earth shakes, the body will not tilt, this belongs to the category of meditation, and should not be abandoned. Using the power of wisdom to know the number of dust particles, the number of kalpas is immeasurable. Writing scriptures, accumulating merit, the mind is not disturbed, this belongs to the category of wisdom, and should not be abandoned. The principles of all dharmas are very profound, discussing the principle of emptiness, difficult to understand, difficult to comprehend, and cannot be observed. Future learners will have doubts, this merit of the Bodhisattva should not be abandoned. Ananda himself stated that he had such thoughts: the practice of the Bodhisattva, the foolish will not believe. Except for those Arhats who believe in liberation, others will have faith and will not hesitate. The four assemblies have initiated the intention to practice the path, as well as all sentient beings. They have firm faith, without doubt, and gather these dharmas into one. Maitreya praised, 'Well said!', initiating the intention of the Mahayana is very vast. Or some dharmas can cut off afflictions, or some dharmas can achieve the fruit of the path.
。 阿難說曰此云何？ 我見如來演此法， 亦有不從如來聞， 此法豈非當有疑？ 設我言見此義非， 于將來眾便有虛； 今稱諸經聞如是， 佛處所在城國土， 波羅捺國初說法， 摩竭國降三迦葉； 釋翅、拘薩、迦尸國， 瞻波、句留、毗舍離。 天宮、龍宮、阿須倫， 干沓和等拘尸城； 正使不得說經處， 當稱原本在舍衛。 吾所從聞一時事， 佛在舍衛及弟子， 祇桓精舍修善業， 孤獨長者所施園。 時佛在中告比丘： 當修一法專一心， 思惟一法無放逸。 云何一法？謂唸佛， 法念、僧念及戒念， 施念去相次天念， 息念、安般及身念， 死念除亂謂十念。 此名十念更有十， 次後當稱尊弟子； 初化拘鄰真佛子， 最後小者名須拔。 以此方便了一法， 二從二法三從三， 四五六七八九十， 十一之法無不了。 從一增一至諸法， 義豐慧廣不可盡； 一一契經義亦深， 是故名曰增壹含。 今尋一法難明瞭， 難持難曉不可明； 比丘自稱功德業， 今當稱之尊第一。 猶如陶家所造器， 隨意所作無狐疑； 如是阿含增一法， 三乘教化無差別
現代漢語譯本：阿難問道：『這是什麼意思呢？』我看到如來宣講此法，也有人不是從如來那裡聽聞的，這法難道不應該有疑問嗎？如果我說我所見到的這個道理不對，那麼對於未來的眾生就會有虛妄。現在稱引各經時都說『如是』，佛陀所處的城池國土，在波羅奈國初次說法，在摩竭國降伏三迦葉；還有釋翅、拘薩、迦尸等國，以及瞻波、句留、毗舍離等。天宮、龍宮、阿修羅，乾闥婆等，還有拘尸城；即使沒有說經的地方，也應當稱原本在舍衛城。我所聽聞的是一時的事情，佛陀在舍衛城和弟子們，在祇桓精舍修習善業，那是孤獨長者所佈施的園林。當時佛陀在其中告訴比丘們：『應當修習一種法，專心一意，思惟一種法，不要放逸。』什麼是一種法呢？就是念佛，念法、念僧以及念戒，念佈施，接著是念天，念息、安般以及念身，念死，去除雜亂，這稱為十念。這稱為十念，還有另外十種，接下來應當稱呼尊貴的弟子們；最初度化的拘鄰是真正的佛子，最後一位是須拔。用這種方便來了解一種法，從二法到三法，從三法到四法，五六七八九十，十一法沒有不瞭解的。從一法增加到諸法，意義豐富，智慧廣大，不可窮盡；每一部契經的意義都很深奧，所以稱為《增壹阿含》。現在尋找一種法都難以明瞭，難以受持，難以理解，不可明白；比丘們自稱功德事業，現在應當稱他們為第一。就像陶工所造的器皿，隨意製作，沒有疑惑；像這樣，《增壹阿含》的法，用三乘教化，沒有差別。 現代漢語譯本：阿難說：『這是什麼意思？』我見如來宣講此法，也有不是從如來處聽聞的，此法難道不該有疑問嗎？如果我說我所見此義不對，對於未來眾生便有虛妄。現在稱引諸經時都說『如是』，佛陀所處的城池國土，在波羅奈國初次說法，在摩竭國降伏三迦葉；釋翅、拘薩、迦尸國，瞻波、句留、毗舍離。天宮、龍宮、阿修羅，乾闥婆等拘尸城；即使沒有說經的地方，也應當稱原本在舍衛。我所聽聞的是一時之事，佛在舍衛和弟子們，在祇桓精舍修善業，是孤獨長者所施的園林。當時佛在其中告訴比丘：『應當修習一種法，專心一意，思惟一種法，不要放逸。』什麼是一種法？就是念佛，法念、僧念以及戒念，施念，接著是天念，息念、安般以及身念，死念，去除雜亂，這稱為十念。這稱為十念，還有另外十種，接下來應當稱呼尊貴的弟子們；最初度化的拘鄰是真正的佛子，最後一位是須拔。用這種方便來了解一種法，從二法到三法，從三法到四法，五六七八九十，十一法沒有不瞭解的。從一法增加到諸法，意義豐富，智慧廣大，不可窮盡；每一部契經的意義都很深奧，所以稱為《增壹阿含》。現在尋找一種法都難以明瞭，難以受持，難以理解，不可明白；比丘們自稱功德事業，現在應當稱他們為第一。就像陶工所造的器皿，隨意製作，沒有疑惑；像這樣，《增壹阿含》的法，用三乘教化，沒有差別。
English version: Ananda said, 'What does this mean?' I saw the Tathagata expounding this Dharma, and there are also those who did not hear it from the Tathagata. Shouldn't there be doubts about this Dharma? If I say that what I have seen is not correct, then there will be falsehood for future beings. Now, when citing various sutras, it is said 'Thus have I heard.' The cities and countries where the Buddha was, first preached in Varanasi, and subdued the three Kasyapas in Magadha; also the countries of Shakya, Kosala, and Kashi, as well as Champa, Kuru, and Vaishali. The heavenly palaces, dragon palaces, Asuras, Gandharvas, and the city of Kushinagar; even if there is no place where the sutras were spoken, it should be said that the original was in Shravasti. What I heard was a single event, the Buddha was in Shravasti with his disciples, practicing good deeds in the Jeta Grove, which was the garden donated by the elder Anathapindika. At that time, the Buddha told the monks: 'You should cultivate one Dharma, with a focused mind, contemplate one Dharma, and do not be negligent.' What is one Dharma? It is mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, and mindfulness of the precepts, mindfulness of giving, followed by mindfulness of the heavens, mindfulness of breathing, mindfulness of the body, and mindfulness of death, removing confusion, this is called the ten mindfulnesses. This is called the ten mindfulnesses, and there are ten more, and next, the honored disciples should be named; the first to be converted, Kaundinya, is a true son of the Buddha, and the last is Subhadra. Using this method to understand one Dharma, from two Dharmas to three Dharmas, from three Dharmas to four Dharmas, five, six, seven, eight, nine, ten, and eleven Dharmas, there is nothing that is not understood. From one Dharma increasing to all Dharmas, the meaning is rich, wisdom is vast, and inexhaustible; the meaning of each sutra is profound, therefore it is called the Ekottara Agama. Now, seeking one Dharma is difficult to understand, difficult to uphold, difficult to comprehend, and impossible to clarify; the monks claim their meritorious deeds, now they should be called the first. Just like the vessels made by a potter, made at will, without doubt; in this way, the Dharma of the Ekottara Agama, using the three vehicles to teach, has no difference. English version: Ananda asked, 'What does this mean?' I saw the Tathagata expounding this Dharma, and there are also those who did not hear it from the Tathagata. Shouldn't there be doubts about this Dharma? If I say that what I have seen is not correct, then there will be falsehood for future beings. Now, when citing various sutras, it is said 'Thus have I heard.' The cities and countries where the Buddha was, first preached in Varanasi, and subdued the three Kasyapas in Magadha; the countries of Shakya, Kosala, and Kashi, Champa, Kuru, and Vaishali. The heavenly palaces, dragon palaces, Asuras, Gandharvas, and the city of Kushinagar; even if there is no place where the sutras were spoken, it should be said that the original was in Shravasti. What I heard was a single event, the Buddha was in Shravasti with his disciples, practicing good deeds in the Jeta Grove, which was the garden donated by the elder Anathapindika. At that time, the Buddha told the monks: 'You should cultivate one Dharma, with a focused mind, contemplate one Dharma, and do not be negligent.' What is one Dharma? It is mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, and mindfulness of the precepts, mindfulness of giving, followed by mindfulness of the heavens, mindfulness of breathing, mindfulness of the body, and mindfulness of death, removing confusion, this is called the ten mindfulnesses. This is called the ten mindfulnesses, and there are ten more, and next, the honored disciples should be named; the first to be converted, Kaundinya, is a true son of the Buddha, and the last is Subhadra. Using this method to understand one Dharma, from two Dharmas to three Dharmas, from three Dharmas to four Dharmas, five, six, seven, eight, nine, ten, and eleven Dharmas, there is nothing that is not understood. From one Dharma increasing to all Dharmas, the meaning is rich, wisdom is vast, and inexhaustible; the meaning of each sutra is profound, therefore it is called the Ekottara Agama. Now, seeking one Dharma is difficult to understand, difficult to uphold, difficult to comprehend, and impossible to clarify; the monks claim their meritorious deeds, now they should be called the first. Just like the vessels made by a potter, made at will, without doubt; in this way, the Dharma of the Ekottara Agama, using the three vehicles to teach, has no difference.
。 佛經微妙極甚深， 能除結使如流河； 然此增一最在上， 能凈三眼除三垢。 其有專心持增一， 便為總持如來藏； 正使今身不盡結， 後生便得高才智。 若有書寫經卷者， 繒彩花蓋持供養， 此福無量不可計， 以此法寶難遇故。 說此語時地大動， 雨天華香至於膝， 諸天在空嘆善哉！ 上尊所說盡順宜。 契經一藏律二藏， 阿毗曇經為三藏； 方等大乘義玄邃， 及諸契經為雜藏。 安處佛語終不異， 因緣本末皆隨順； 彌勒諸天皆稱善， 釋迦文經得久存。 彌勒尋起手執華， 歡喜持用散阿難； 此經真實如來說， 使阿難尋道果成。
是時，尊者阿難及梵天將諸梵迦夷天，皆來會集；化自在天將諸營從，皆來會聚；他化自在天將諸營從，皆悉來會；兜術天王將諸天之眾，皆來會聚；艷天將諸營從，悉來會聚；釋提桓因將諸三十三天眾，悉來集會；提頭賴吒天王將干沓和等，悉來會聚；毗留勒叉天王將諸厭鬼，悉來會聚；毗留跛叉天王將諸龍眾，悉來會聚；毗沙門天王將閱叉、羅剎眾，悉來會聚
現代漢語譯本：佛經的教義微妙而又極其深奧，能夠像河流沖刷一樣去除煩惱的束縛；然而，這部《增一阿含經》最為殊勝，能夠凈化身、口、意三業，去除貪、嗔、癡三毒。如果有人專心持誦《增一阿含經》，就等於總持瞭如來所藏的一切智慧；即使今生不能完全斷除煩惱，來世也能獲得高超的才能和智慧。如果有人書寫這部經卷，用絲綢彩繪、鮮花寶蓋來供養，這種福報是無量無邊、不可計量的，因為這部佛法珍寶難以遇到。當佛陀說這些話的時候，大地發生震動，天空中降下花雨香氣，一直到人的膝蓋處，諸天在空中讚歎說：『太好了！』，上尊所說的都非常恰當。契經為一藏，律為二藏，阿毗曇經為三藏；方等大乘的義理玄妙深邃，以及其他的契經為雜藏。佛陀的教誨安穩不變，因緣本末都順應真理；彌勒菩薩和諸天都稱讚說好，釋迦牟尼佛的經典能夠長久流傳。彌勒菩薩隨即起身，手持鮮花，歡喜地散給阿難；這部經真實不虛，是如來所說，使阿難能夠迅速證得道果。 當時，尊者阿難和梵天帶著梵眾天人，都來集會；化自在天帶著他的隨從，都來集會；他化自在天帶著他的隨從，都來集會；兜率天王帶著他的天眾，都來集會；艷天帶著他的隨從，都來集會；釋提桓因帶著他的三十三天眾，都來集會；提頭賴吒天王帶著乾闥婆等，都來集會；毗留勒叉天王帶著諸厭鬼，都來集會；毗留跛叉天王帶著諸龍眾，都來集會；毗沙門天王帶著閱叉、羅剎眾，都來集會。
English version: The Buddha's teachings are subtle and extremely profound, capable of removing the bonds of affliction like a flowing river; however, this 'Ekottara Agama' is the most supreme, capable of purifying the three karmas of body, speech, and mind, and removing the three poisons of greed, anger, and ignorance. If someone wholeheartedly upholds the 'Ekottara Agama', it is equivalent to holding all the wisdom of the Tathagata's treasury; even if one cannot completely eradicate afflictions in this life, one will attain superior talent and wisdom in the next life. If someone writes this scripture and makes offerings with silk paintings, flower canopies, this merit is immeasurable and incalculable, because this Dharma treasure is difficult to encounter. When the Buddha spoke these words, the earth shook, and a rain of flowers and fragrance fell from the sky, reaching up to people's knees. The devas in the sky exclaimed: 'Excellent!' What the Supreme One has said is all very appropriate. The Sutras are one collection, the Vinaya is the second collection, and the Abhidhamma is the third collection; the profound and subtle meanings of the Vaipulya Mahayana, and other Sutras are the miscellaneous collection. The Buddha's teachings are stable and unchanging, the causes and conditions all follow the truth; Maitreya Bodhisattva and the devas all praised it as good, and the scriptures of Shakyamuni Buddha will be able to endure for a long time. Maitreya Bodhisattva then rose, holding flowers in his hand, and joyfully scattered them to Ananda; this scripture is true and not false, spoken by the Tathagata, enabling Ananda to quickly attain the fruit of the path. At that time, Venerable Ananda and Brahma, along with the Brahma Kayika devas, all came to assemble; the Paranirmitavasavartin deva, along with his retinue, all came to assemble; the Vasavartin deva, along with his retinue, all came to assemble; the Tusita deva king, along with his deva assembly, all came to assemble; the Yama deva, along with his retinue, all came to assemble; Sakra, along with his Thirty-three devas, all came to assemble; Dhrtarastra deva king, along with the Gandharvas, etc., all came to assemble; Virudhaka deva king, along with the Pretas, all came to assemble; Virupaksa deva king, along with the Nagas, all came to assemble; Vaisravana deva king, along with the Yaksas and Raksasas, all came to assemble.
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是時，彌勒大士告賢劫中諸菩薩等：「卿等勸勵諸族姓子、族姓女，諷誦受持增一尊法，廣演流佈，使天、人奉行。」
說是語時，諸天、世人、干沓和、阿須倫、伽留羅、摩睺勒、甄陀羅等，各各白言：「我等盡共擁護是善男子、善女人，諷誦受持增一尊法，廣演流佈，終不中絕。」
時，尊者阿難告優多羅曰：「我今以此增一阿含囑累于汝，善諷誦讀，莫令漏減，所以者何？其有輕慢此尊經者，便為墮落為凡夫行。何以故？此，優多羅，增一阿含，出三十七道品之教，及諸法皆由此生。」
時，大迦葉問阿難曰：「云何，阿難！增一阿含乃能出生三十七道品之教，及諸法皆由此生？」
阿難報言：「如是，如是，尊者迦葉！增一阿含出生三十七品，及諸法皆由此生；且置增一阿含，一偈之中，便出生三十七品及諸法。」
迦葉問言：「何等偈中出生三十七品及諸法？」
時，尊者阿難便說此偈：
「諸惡莫作， 諸善奉行， 自凈其意， 是諸佛教。
「所以然者，諸惡莫作，是諸法本，便出生一切善法；以生善法，心意清凈。是故，迦葉！諸佛世尊身、口、意行，常修清凈
現代漢語譯本 當時，彌勒大士告訴賢劫中的各位菩薩：『你們應當勸勉各族姓的男子、女子，誦讀受持《增一阿含經》，廣泛宣揚流佈，使天人和世人都能奉行。』 說完這話時，諸天、世人、乾闥婆、阿修羅、迦樓羅、摩睺羅伽、緊那羅等，各自說道：『我們都共同擁護這些善男子、善女人，讓他們誦讀受持《增一阿含經》，廣泛宣揚流佈，永不中斷。』 當時，尊者阿難告訴優多羅說：『我現在把這部《增一阿含經》囑託給你，你要好好地誦讀，不要讓它遺漏減少。為什麼呢？因為輕慢這部尊貴經典的，就會墮落為凡夫俗子的行為。為什麼呢？優多羅，這部《增一阿含經》闡述了三十七道品的教義，以及一切法都由此而生。』 當時，大迦葉問阿難說：『阿難，為什麼《增一阿含經》能夠產生三十七道品的教義，以及一切法都由此而生呢？』 阿難回答說：『是的，是的，尊者迦葉！《增一阿含經》產生三十七道品，以及一切法都由此而生；且不說整部《增一阿含經》，即使是一句偈語，也能產生三十七道品以及一切法。』 迦葉問道：『哪一句偈語能產生三十七道品以及一切法呢？』 當時，尊者阿難就說了這句偈語： 『諸惡莫作， 諸善奉行， 自凈其意， 是諸佛教。』 『之所以這樣說，是因為諸惡莫作，是一切法的根本，由此產生一切善法；因為產生善法，心意就清凈。所以，迦葉！諸佛世尊的身、口、意行為，常常修習清凈。』
English version At that time, the Bodhisattva Maitreya addressed the various Bodhisattvas in the Bhadrakalpa, saying, 'You should encourage the sons and daughters of all clans to recite and uphold the Ekottara Agama, widely propagate and disseminate it, so that gods and humans may practice it.' As he spoke these words, the gods, humans, gandharvas, asuras, garudas, mahoragas, kinnaras, and others each declared, 'We will all together protect these good men and good women, who recite and uphold the Ekottara Agama, widely propagate and disseminate it, and never let it be interrupted.' At that time, the Venerable Ananda said to Uttara, 'I now entrust this Ekottara Agama to you. Recite it well and do not let it be lost or diminished. Why is that? Because those who disrespect this venerable scripture will fall into the ways of ordinary people. Why is that? Uttara, this Ekottara Agama expounds the teachings of the thirty-seven factors of enlightenment, and all dharmas arise from it.' At that time, Mahakasyapa asked Ananda, 'Ananda, how can the Ekottara Agama give rise to the teachings of the thirty-seven factors of enlightenment, and how do all dharmas arise from it?' Ananda replied, 'Yes, yes, Venerable Kasyapa! The Ekottara Agama gives rise to the thirty-seven factors of enlightenment, and all dharmas arise from it. Moreover, not just the entire Ekottara Agama, but even a single verse can give rise to the thirty-seven factors of enlightenment and all dharmas.' Kasyapa asked, 'Which verse gives rise to the thirty-seven factors of enlightenment and all dharmas?' Then, the Venerable Ananda spoke this verse: 'Do no evil, Do good, Purify your mind, This is the teaching of all Buddhas.' 'The reason for this is that not doing evil is the root of all dharmas, and from this arises all good dharmas. Because good dharmas arise, the mind becomes pure. Therefore, Kasyapa! The body, speech, and mind actions of all Buddhas, the World Honored Ones, are always practiced in purity.'
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迦葉問曰：「云何，阿難！增壹阿含獨出生三十七品及諸法，餘四阿含亦復出生乎？」
阿難報言：「且置。迦葉！四阿含義，一偈之中，盡具足諸佛之教，及辟支佛、聲聞之教。所以然者，諸惡莫作，戒具之禁；清白之行，諸善奉行；心意清凈，自凈其意；除邪顛倒，是諸佛教，去愚惑想。云何，迦葉！戒清凈者，意豈不凈乎？意清凈者，則不顛倒；以無顛倒，愚惑想滅，諸三十七道品果便得成就。以成道果，豈非諸法乎？」
迦葉問曰：「云何，阿難！以此增一付授優多羅，不囑累余比丘一切諸法乎？」
阿難報言：「增一阿含則是諸法，諸法則是增一阿含，一無有二。」
迦葉問曰：「以何等故，以此增一阿含囑累優多羅，不囑累余比丘乎？」
阿難報曰：「迦葉當知，昔者九十一劫，毗婆尸如來、至真、等正覺出現於世。爾時，此優多羅比丘名曰伊俱優多羅，爾時彼佛以增一之法囑累此人，使諷誦讀。自此以後三十一劫，次復有佛名式詰如來、至真、等正覺。爾時，此優多羅比丘名目伽優多羅。式詰如來複以此法囑累其人，使諷誦讀。即彼三十一劫中，毗舍婆如來、至真、等正覺，復出於世。爾時，此優多羅比丘名龍優多羅，復以此法囑累其人，使諷誦讀
迦葉問道：『阿難，為什麼《增一阿含經》獨獨產生了三十七道品和各種法，而其餘四部《阿含經》卻沒有呢？』 阿難回答說：『先放一放這個問題，迦葉！四部《阿含經》的含義，在一首偈頌中，就完全包含了諸佛的教誨，以及辟支佛、聲聞的教誨。這是因為，諸惡莫作，是戒律的根本；清白的行為，是奉行諸善；心意清凈，是凈化自己的意念；去除邪見顛倒，這是諸佛的教導，去除愚癡迷惑的想法。迦葉，戒律清凈的人，心意難道不清凈嗎？心意清凈的人，就不會有顛倒；沒有顛倒，愚癡迷惑的想法就會滅除，三十七道品的結果就能成就。成就了道果，難道不是諸法嗎？』 迦葉問道：『阿難，為什麼要把這部《增一阿含經》託付給優多羅，而不囑咐其他比丘一切諸法呢？』 阿難回答說：『《增一阿含經》就是諸法，諸法就是《增一阿含經》，兩者沒有區別。』 迦葉問道：『因為什麼緣故，要把這部《增一阿含經》囑託給優多羅，而不囑託給其他比丘呢？』 阿難回答說：『迦葉你應當知道，過去九十一劫時，毗婆尸如來、至真、等正覺出現在世上。那時，這位優多羅比丘名叫伊俱優多羅，當時那位佛陀把《增一之法》囑託給這個人，讓他諷誦讀誦。此後三十一劫，又有一位佛陀名叫式詰如來、至真、等正覺。那時，這位優多羅比丘名叫目伽優多羅。式詰如來又把這個法囑託給他，讓他諷誦讀誦。在這三十一劫中，毗舍婆如來、至真、等正覺，又出現在世上。那時，這位優多羅比丘名叫龍優多羅，又把這個法囑託給他，讓他諷誦讀誦。』
Kasyapa asked: 'Ananda, why does the Ekottara Agama alone produce the thirty-seven factors of enlightenment and all the dharmas, while the other four Agamas do not?' Ananda replied: 'Let's put that aside for now, Kasyapa! The meaning of the four Agamas, in a single verse, completely encompasses the teachings of all Buddhas, as well as the teachings of Pratyekabuddhas and Sravakas. This is because, to abstain from all evil is the foundation of precepts; pure conduct is the practice of all good; a pure mind is the purification of one's own thoughts; to eliminate wrong views and inversions, this is the teaching of all Buddhas, to remove foolish and deluded thoughts. Kasyapa, if one's precepts are pure, is one's mind not pure? If one's mind is pure, then there will be no inversions; without inversions, foolish and deluded thoughts will be extinguished, and the results of the thirty-seven factors of enlightenment will be achieved. Having achieved the fruit of enlightenment, is that not all dharmas?' Kasyapa asked: 'Ananda, why entrust this Ekottara Agama to Uttara, and not instruct all other bhikshus in all the dharmas?' Ananda replied: 'The Ekottara Agama is all dharmas, and all dharmas are the Ekottara Agama; there is no difference between the two.' Kasyapa asked: 'For what reason was this Ekottara Agama entrusted to Uttara, and not to other bhikshus?' Ananda replied: 'Kasyapa, you should know that in the past, ninety-one kalpas ago, Vipasyin Tathagata, the Truly Enlightened One, appeared in the world. At that time, this Uttara bhikshu was named Ikku Uttara, and at that time, that Buddha entrusted the 'Ekottara Dharma' to this person, instructing him to recite and read it. After thirty-one kalpas, there was another Buddha named Sikhin Tathagata, the Truly Enlightened One. At that time, this Uttara bhikshu was named Muga Uttara. Sikhin Tathagata also entrusted this dharma to him, instructing him to recite and read it. Within those thirty-one kalpas, Visvabhu Tathagata, the Truly Enlightened One, also appeared in the world. At that time, this Uttara bhikshu was named Naga Uttara, and this dharma was again entrusted to him, instructing him to recite and read it.'
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「迦葉當知，此賢劫中有拘留孫如來、至真、等正覺，出現於世。爾時，優多羅比丘名雷電優多羅，復以此法囑累其人，使諷誦讀。此賢劫中次復有佛，名拘那含如來、至真、等正覺，出現於世。爾時，優多羅比丘名天優多羅，復以此法囑累其人，使諷誦讀。此賢劫中次復有佛，名迦葉如來、至真、等正覺，出現於世。爾時，優多羅比丘名梵優多羅，復以此法囑累其人，使諷誦讀。
「迦葉當知，今釋迦文如來、至真、等正覺，出現於世。今此比丘名優多羅，釋迦文佛雖般涅槃，比丘阿難猶存於世。世尊以法盡以囑累我，我今復以此法授與優多羅。所以者何？當觀其器，察知原本，然後授法。何以故？過去時於此賢劫中，拘留孫如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出現於世。爾時，有王名摩訶提婆，以法治化，未曾阿曲，壽命極長，端正無雙，世之希有，八萬四千歲中於童子身而自遊戲，八萬四千歲中以太子身以法治化，八萬四千歲中復以王法治化天下。
「迦葉當知，爾時世尊游甘梨園中，食后如昔常法中庭經行，我及侍者，爾時世尊便笑，口出五色光。我見已，前長跪白世尊曰：『佛不妄笑，愿聞本末
現代漢語譯本： 『迦葉應當知道，在這個賢劫中，有拘留孫如來、至真、等正覺，出現於世。那時，優多羅比丘名叫雷電優多羅，又把這個法囑託給那個人，讓他諷誦讀。在這個賢劫中，接著又有佛，名叫拘那含如來、至真、等正覺，出現於世。那時，優多羅比丘名叫天優多羅，又把這個法囑託給那個人，讓他諷誦讀。在這個賢劫中，接著又有佛，名叫迦葉如來、至真、等正覺，出現於世。那時，優多羅比丘名叫梵優多羅，又把這個法囑託給那個人，讓他諷誦讀。 『迦葉應當知道，現在釋迦文如來、至真、等正覺，出現於世。現在這個比丘名叫優多羅，釋迦文佛雖然已經般涅槃，比丘阿難仍然在世。世尊把法全部囑託給我，我現在又把這個法傳授給優多羅。為什麼呢？應當觀察他的器量，瞭解他的根基，然後才傳授佛法。為什麼呢？過去的時候，在這個賢劫中，拘留孫如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出現於世。那時，有位國王名叫摩訶提婆，用佛法治理教化，沒有絲毫偏頗，壽命極長，端正無比，世間罕見，在八萬四千歲中以童子之身嬉戲玩樂，在八萬四千歲中以太子之身用佛法治理教化，在八萬四千歲中又以國王之身治理天下。 『迦葉應當知道，那時世尊在甘梨園中游玩，飯後像往常一樣在中庭經行，我和侍者也在。那時世尊就笑了，口中發出五色光。我看見后，上前長跪稟告世尊說：『佛不會無緣無故地笑，希望聽聞其中的緣由。』
English version: 'Kasyapa, you should know that in this Bhadrakalpa, there appeared in the world the Tathagata Krakucchanda, the Arhat, the Samyak-sambuddha. At that time, the Bhikshu Uttara was named Lightning Uttara, and he entrusted this Dharma to that person, instructing him to recite it. In this Bhadrakalpa, there then appeared another Buddha, named the Tathagata Kanakamuni, the Arhat, the Samyak-sambuddha. At that time, the Bhikshu Uttara was named Heavenly Uttara, and he entrusted this Dharma to that person, instructing him to recite it. In this Bhadrakalpa, there then appeared another Buddha, named the Tathagata Kasyapa, the Arhat, the Samyak-sambuddha. At that time, the Bhikshu Uttara was named Brahma Uttara, and he entrusted this Dharma to that person, instructing him to recite it. 'Kasyapa, you should know that now the Tathagata Sakyamuni, the Arhat, the Samyak-sambuddha, has appeared in the world. Now this Bhikshu is named Uttara. Although the Buddha Sakyamuni has entered Nirvana, the Bhikshu Ananda is still alive. The World Honored One entrusted all the Dharma to me, and now I am passing this Dharma on to Uttara. Why is that? One should observe his capacity, understand his roots, and then transmit the Dharma. Why is that? In the past, in this Bhadrakalpa, the Tathagata Krakucchanda, the Arhat, the Samyak-sambuddha, perfect in knowledge and conduct, the Sugata, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Men, called Buddha, the Blessed One, appeared in the world. At that time, there was a king named Mahadeva, who ruled with Dharma, without any deviation, with an extremely long life, unparalleled in beauty, rare in the world. For 84,000 years, he played as a child; for 84,000 years, he ruled with Dharma as a prince; and for 84,000 years, he ruled the world as a king. 'Kasyapa, you should know that at that time, the World Honored One was strolling in the Gamlira Garden. After the meal, as was his custom, he was walking in the courtyard, and I and the attendants were also there. At that time, the World Honored One smiled, and five-colored light came out of his mouth. When I saw this, I knelt down and said to the World Honored One: 'The Buddha does not smile without a reason, I wish to hear the cause and the origin.'
。如來、至真、等正覺，終不妄笑。』爾時，迦葉！佛告我言：『過去世時於此賢劫中，有如來名拘留孫至真、等正覺，出現於世，復於此處為諸弟子而廣說法。複次，於此賢劫中，復有拘那含如來、至真、等正覺，出現於世，爾時彼佛亦於此處而廣說法。次復，此賢劫中迦葉如來、至真、等正覺，出現於世，迦葉如來亦於此處而廣說法。』
「爾時，迦葉！我于佛前長跪白佛言：『愿令后釋迦文佛亦於此處，與諸弟子具足說法，此處便為四如來金剛之座，恒不斷絕。』
「爾時，迦葉！釋迦文佛于彼坐，便告我言：『阿難！昔者此坐，賢劫之中有王出世，名摩訶提婆。乃至八萬四千歲以王法教化，訓之以德，經歷年歲，便告劫比言：「若見我首有白髮者，便時告吾。」爾時，彼人聞王教令，復經數年，見王首上有白髮生，便前長跪白大王曰：「大王當知，首上已生白髮。」時王告彼人言：「捉取金鑷，拔吾白髮，著吾手中。」爾時，彼人受王教令，便執金鑷，前拔白髮。
「『爾時，大王見白髮已，便說此偈：
「『「於今我首上， 已生衰耗毛； 天使已來至， 宜當時出家
現代漢語譯本：『如來、至真、等正覺，最終不會妄自發笑。』當時，迦葉！佛告訴我：『在過去的世間，在這個賢劫中，有一位如來，名為拘留孫，至真、等正覺，出現在世上，也在這裡為他的弟子們廣泛說法。再次，在這個賢劫中，又有一位拘那含如來、至真、等正覺，出現在世上，那時那位佛也在這裡廣泛說法。然後，在這個賢劫中，迦葉如來、至真、等正覺，出現在世上，迦葉如來也在這裡廣泛說法。』 『當時，迦葉！我在佛前長跪，對佛說：『希望後來的釋迦文佛也在這裡，為他的弟子們圓滿說法，這裡就成為四位如來的金剛寶座，永遠不會斷絕。』 『當時，迦葉！釋迦文佛坐在那個座位上，就告訴我：『阿難！過去，這個座位，在賢劫中有一位國王出現於世，名叫摩訶提婆。他用王法教化民眾，用德行訓導他們，經歷了八萬四千年，然後告訴他的侍從說：「如果看到我頭上長出白髮，就及時告訴我。」當時，那個人聽了國王的命令，又過了幾年，看到國王頭上長出白髮，就上前長跪，對國王說：「大王，您應該知道，您頭上已經長出白髮了。」當時，國王告訴那個人說：「拿來金鑷子，拔掉我的白髮，放在我的手中。」當時，那個人接受了國王的命令，就拿著金鑷子，上前拔掉了白髮。 『當時，大王看到白髮后，就說了這首偈語： 『「現在我的頭上，已經長出衰老的毛髮；天使已經到來，應該及時出家。」』
English version: 『The Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, never laughs in vain.』 At that time, Kashyapa! The Buddha told me: 『In the past world, during this Bhadrakalpa, there was a Tathagata named Krakucchanda, the Truly Enlightened One, the Perfectly Enlightened One, who appeared in the world, and also extensively taught the Dharma to his disciples here. Furthermore, in this Bhadrakalpa, there was also a Tathagata named Kanakamuni, the Truly Enlightened One, the Perfectly Enlightened One, who appeared in the world, and at that time that Buddha also extensively taught the Dharma here. Then, in this Bhadrakalpa, the Tathagata Kashyapa, the Truly Enlightened One, the Perfectly Enlightened One, appeared in the world, and the Tathagata Kashyapa also extensively taught the Dharma here.』 『At that time, Kashyapa! I knelt before the Buddha and said to the Buddha: 『May the future Shakyamuni Buddha also be here, fully teaching the Dharma to his disciples, so that this place will become the Vajra seat of the four Tathagatas, never to be broken.』 『At that time, Kashyapa! Shakyamuni Buddha sat on that seat and told me: 『Ananda! In the past, this seat, during the Bhadrakalpa, there was a king who appeared in the world, named Mahadeva. He taught the people with the law of the king, and guided them with virtue, for eighty-four thousand years, and then told his attendant: 「If you see white hair growing on my head, tell me immediately.」 At that time, that person heard the king's order, and after a few years, saw white hair growing on the king's head, and went forward, knelt down, and said to the king: 「Your Majesty, you should know that white hair has already grown on your head.」 At that time, the king told that person: 「Take the golden tweezers, pull out my white hair, and put it in my hand.」 At that time, that person accepted the king's order, took the golden tweezers, and went forward to pull out the white hair. 『At that time, after the great king saw the white hair, he spoke this verse: 『「Now on my head, aged hair has grown; the angel has arrived, it is time to leave home.」』
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「『「我今已食人中之福，宜當自勉昇天之德，剃除鬚髮，著三法衣，以信堅固，出家學道，離於眾苦。」
「『爾時，王摩訶提婆便告第一太子，名曰長壽：「卿今知不？吾首已生白髮，意欲剃除鬚髮，著三法衣，以信堅固，出家學道，離於眾苦。汝紹吾位，以法治化，勿令有失，違吾言教，造凡夫行。所以然者，若有斯人，違吾言者，便為凡夫之行。凡夫者，長處三塗、八難之中。」爾時，王摩訶提婆以王之位授太子已，復以財寶賜與劫比，便於彼處剃除鬚髮，著三法衣，以信堅固，出家學道，離於眾苦。於八萬四千歲善修梵行，行四等心，慈、悲、喜、護，身逝命終，生梵天上。
「『時，長壽王憶父王教，未曾暫舍。以法治化，無有阿曲，未經旬日，便復得作轉輪聖王，七寶具足。所謂七寶者，輪寶、象寶、馬寶、珠寶、玉女寶、典藏寶、典兵寶，是謂七寶。復有千子，勇猛智慧，能除眾苦，統領四方。
「『時，長壽王以前王法，如上作偈：
「『「敬法奉所尊， 不忘本恩報； 復能崇三業， 智者之所貴！」』
「我觀此義已，以此增一阿含授與優多羅比丘。何以故？一切諸法皆有所由
現代漢語譯本 『我如今已享受到人間的福報，應當自我勉勵，修習昇天之德。剃除鬚髮，穿上三法衣，以堅定的信念，出家學道，脫離一切苦難。』 『當時，摩訶提婆王便告訴第一太子，名叫長壽：『你可知曉？我的頭上已經長出白髮，我打算剃除鬚髮，穿上三法衣，以堅定的信念，出家學道，脫離一切苦難。你繼承我的王位，以正法治理國家，不要有所失誤，違揹我的教誨，做出凡夫俗子的行為。之所以這樣說，是因為如果有人違揹我的教誨，那就是凡夫俗子的行為。凡夫俗子，將長久處於三惡道、八難之中。』當時，摩訶提婆王將王位傳給太子后，又將財寶賜予劫比，就在那裡剃除鬚髮，穿上三法衣，以堅定的信念，出家學道，脫離一切苦難。他在八萬四千歲中，勤修梵行，行四等心，慈、悲、喜、舍，身逝命終，生於梵天之上。 『當時，長壽王牢記父王的教誨，從未曾片刻忘記。以正法治理國家，沒有絲毫偏頗，不到十天，便再次成為轉輪聖王，七寶具足。所謂的七寶是：輪寶、象寶、馬寶、珠寶、玉女寶、典藏寶、典兵寶，這就是七寶。他還有一千個兒子，勇猛而有智慧，能夠消除眾苦，統領四方。 『當時，長壽王依照前王的法度，像上面那樣作偈： 『「敬奉正法，尊重所尊，不忘根本恩德報答；又能崇尚身口意三業，這是智者所看重的！」』 『我觀察這個道理后，將這部《增一阿含經》傳授給優多羅比丘。為什麼呢？因為一切諸法都有其因由。』
English version 'Now that I have enjoyed the blessings of the human realm, I should strive to cultivate the virtues that lead to heaven. I will shave my head and beard, put on the three robes, and with firm faith, renounce the world to learn the Way and escape all suffering.' 'At that time, King Mahadeva said to his eldest son, named Long Life: 'Do you know? White hair has grown on my head, and I intend to shave my head and beard, put on the three robes, and with firm faith, renounce the world to learn the Way and escape all suffering. You shall inherit my throne and govern the kingdom with righteousness. Do not make mistakes, disobey my teachings, or act like an ordinary person. The reason I say this is that if anyone disobeys my teachings, they are acting like an ordinary person. Ordinary people will long dwell in the three evil realms and the eight difficulties.' At that time, after King Mahadeva had passed the throne to his son, he gave treasures to the people, and there he shaved his head and beard, put on the three robes, and with firm faith, renounced the world to learn the Way and escape all suffering. For eighty-four thousand years, he diligently practiced pure conduct, cultivated the four immeasurable minds of loving-kindness, compassion, joy, and equanimity. When his life ended, he was reborn in the Brahma heaven. 'At that time, King Long Life remembered his father's teachings and never forgot them for a moment. He governed the kingdom with righteousness, without any bias. In less than ten days, he once again became a wheel-turning king, possessing the seven treasures. The seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the jade maiden treasure, the treasurer treasure, and the military treasure. He also had a thousand sons, who were brave and wise, able to eliminate suffering and rule the four directions. 'At that time, King Long Life, following the laws of the previous king, composed the following verse, as mentioned above: 'Respect the Dharma, honor the venerable, do not forget the fundamental kindness and repay it; and be able to uphold the three karmas of body, speech, and mind, this is what the wise value!' 'Having observed this principle, I have transmitted this Ekottara Agama Sutra to the monk Uttara. Why? Because all dharmas have their causes.'
。」
時，尊者阿難告優多羅曰：「汝前作轉輪聖王時，不失王教，今復以此法而相囑累，不失正教，莫作凡夫之行。汝今當知，若有違失如來善教者，便墮凡夫地中。何以故？時，王摩訶提婆不得至竟解脫之地，未得解脫至安隱處；雖受梵天福報，猶不至究竟；如來善業，乃名究竟安隱之處，快樂無極，天、人所敬，必得涅槃。以是之故，優多羅！當奉持此法，諷誦讀念：莫令缺漏。」
爾時，阿難便說偈曰：
「於法當念故， 如來由是生； 法興成正覺， 辟支羅漢道。 法能除眾苦， 亦能成果實； 念法不離心， 今報后亦受。 若欲成佛者， 猶如釋迦文； 受持三藏法， 句逗不錯亂。 三藏雖難持， 義理不可窮； 當誦四阿含， 便斷天人徑。 阿含雖難誦， 經義不可盡； 戒律勿令失， 此是如來寶。 禁律亦難持， 阿含亦復然； 牢持阿毗曇， 便降外道術。 宣暢阿毗曇， 其義亦難持； 當誦三阿含， 不失經句逗。 契經阿毗曇， 戒律流佈世； 天人得奉行， 便生安隱處
現代漢語譯本 當時，尊者阿難對優多羅說：『你以前做轉輪聖王時，沒有違背王的教誨，現在又用這個佛法來囑託你，不要違背正教，不要做凡夫俗子的行為。你現在應當知道，如果有人違背如來的善教，就會墮入凡夫的境地。為什麼呢？因為當時的摩訶提婆王沒有達到究竟解脫的境界，沒有得到解脫到達安穩之處；即使享受梵天的福報，仍然沒有達到究竟。如來的善業，才稱得上是究竟安穩之處，快樂沒有窮盡，受到天人和人的尊敬，必定能夠證得涅槃。因此，優多羅！應當奉持這個佛法，諷誦讀念，不要讓它有缺失。』 當時，阿難就說了偈語： 『對於佛法應當常常憶念，如來由此而生； 佛法興盛成就正覺，辟支佛和阿羅漢的道果。 佛法能夠消除眾生的痛苦，也能夠成就果實； 憶念佛法不離心，今生受報，來世也受報。 如果想要成就佛果，就像釋迦牟尼佛一樣； 應當受持三藏佛法，句讀不要錯亂。 三藏雖然難以受持，其中的義理不可窮盡； 應當誦讀四阿含，就能斷絕天人輪迴的道路。 阿含雖然難以誦讀，經文的意義不可窮盡； 戒律不要讓它失落，這是如來的珍寶。 禁律也難以受持，阿含也是這樣； 牢牢地持守阿毗曇，就能降伏外道的法術。 宣揚闡述阿毗曇，其中的意義也難以持守； 應當誦讀三阿含，不要遺失經文的句讀。 契經、阿毗曇、戒律流傳於世； 天人和人能夠奉行，就能到達安穩的境地。』
English version At that time, the Venerable Ananda said to Uttara: 'When you were a Chakravartin King in the past, you did not disobey the king's teachings. Now, I entrust this Dharma to you, do not disobey the true teachings, and do not act like ordinary people. You should know now that if anyone violates the Tathagata's good teachings, they will fall into the realm of ordinary beings. Why? Because King Mahadeva at that time did not reach the ultimate liberation, did not attain liberation to a place of peace; even if he enjoyed the blessings of Brahma, he still did not reach the ultimate. The Tathagata's good deeds are called the ultimate place of peace, where happiness is endless, respected by gods and humans, and one will surely attain Nirvana. Therefore, Uttara! You should uphold this Dharma, recite and read it, and do not let it be lacking.' At that time, Ananda spoke in verse: 'One should always remember the Dharma, the Tathagata is born from it; The Dharma flourishes and achieves enlightenment, the path of Pratyekabuddhas and Arhats. The Dharma can eliminate the suffering of all beings, and can also achieve fruition; Remembering the Dharma without leaving the mind, one receives retribution in this life and also in the next. If one wants to achieve Buddhahood, like Shakyamuni Buddha; One should uphold the Tripitaka Dharma, and not confuse the phrases and pauses. Although the Tripitaka is difficult to uphold, its meaning is inexhaustible; One should recite the four Agamas, and then cut off the path of heavenly and human rebirth. Although the Agamas are difficult to recite, the meaning of the scriptures is inexhaustible; Do not let the precepts be lost, this is the Tathagata's treasure. The precepts are also difficult to uphold, and so are the Agamas; Firmly uphold the Abhidhamma, and then subdue the techniques of external paths. Proclaim and expound the Abhidhamma, its meaning is also difficult to uphold; One should recite the three Agamas, and not lose the phrases and pauses of the scriptures. The Sutras, Abhidhamma, and precepts are spread throughout the world; If gods and humans can practice them, they will reach a place of peace.'
。 設無契經法， 亦復無戒律； 如盲投于冥， 何時當見明？ 以是囑累汝， 並及四部眾， 當持勿輕慢， 于釋迦文尼！」
尊者阿難說是語時，天地六反震動，諸尊神天在虛空中，手執天華而散尊者阿難上，及散四部之眾。一切天、龍、鬼神、干沓和、阿須倫、加留羅、甄陀羅、摩休勒等，皆懷歡喜而悉嘆曰：「善哉！善哉！尊者阿難！上中下言，悉無不善，於法當恭敬。誠如所說，諸天、世人無不從法而得成就。若有行惡，便墮地獄、餓鬼、畜生。」
爾時，尊者阿難於四部眾中而師子吼，勸一切人，奉行此法。爾時，座上三萬天、人得法眼凈。爾時，四部之眾、諸天、世人，聞尊者所說，歡喜奉行。
增壹阿含經十念品第二
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；便成神通，去眾亂想，逮沙門果，自致涅槃。云何為一法？所謂唸佛，當善修行，當廣演布，便成神通，去眾亂想，逮沙門果，自致涅槃。是故，諸比丘！當修行一法，當廣佈一法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：如果沒有任何契合經典的教法，也沒有任何戒律，就如同盲人身處黑暗之中，何時才能見到光明？因此我囑託你們，以及四部大眾，應當秉持這些教法，不要輕慢釋迦牟尼的教誨！ 當尊者阿難說這些話時，天地六次震動，諸位尊神在空中，手持天花散落在尊者阿難身上，也散落在四部大眾身上。一切天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，都心懷歡喜，讚歎道：『太好了！太好了！尊者阿難！你所說的上中下之言，沒有一句不善，對於佛法應當恭敬。確實如你所說，諸天和世人無不因遵循佛法而獲得成就。如果有人作惡，就會墮入地獄、餓鬼、畜生道。』 當時，尊者阿難在四部大眾中如獅子吼般，勸告所有人奉行此法。當時，在座的三萬天人和人獲得了法眼清凈。當時，四部大眾、諸天和世人，聽聞尊者所說，都歡喜地奉行。 增一阿含經十念品第二 （一） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『應當修行一種法，應當廣佈一種法；就能成就神通，去除各種雜亂的想法，獲得沙門果位，最終達到涅槃。什麼是一種法呢？就是念佛，應當好好修行，應當廣泛宣揚，就能成就神通，去除各種雜亂的想法，獲得沙門果位，最終達到涅槃。所以，諸位比丘！應當修行一種法，應當廣佈一種法。』 諸位比丘！應當這樣學習。 當時，眾比丘聽聞佛陀所說，都歡喜地奉行。
English version: If there is no teaching that accords with the scriptures, and no precepts, it is like a blind person in the darkness, when will they see the light? Therefore, I entrust you, and the four assemblies, to uphold these teachings and not to be disrespectful to the teachings of Shakyamuni! When Venerable Ananda spoke these words, the earth shook six times, and the venerable deities in the sky, holding heavenly flowers, scattered them upon Venerable Ananda, and also upon the four assemblies. All the gods, dragons, ghosts, gandharvas, asuras, garudas, kinnaras, mahoragas, etc., were filled with joy and exclaimed: 'Excellent! Excellent! Venerable Ananda! Your words, from beginning to end, are all good, and one should be respectful towards the Dharma. Indeed, as you have said, all gods and people of the world attain achievement by following the Dharma. If one does evil, they will fall into hell, the realm of hungry ghosts, or the animal realm.' At that time, Venerable Ananda roared like a lion among the four assemblies, urging everyone to practice this Dharma. At that time, thirty thousand gods and humans in the assembly attained the purity of the Dharma eye. At that time, the four assemblies, the gods, and the people of the world, hearing what the Venerable had said, joyfully practiced it. Ekottara Agama Sutra, Chapter Two on the Ten Recollections (One) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One told the monks: 'You should practice one Dharma, you should widely propagate one Dharma; then you will attain supernatural powers, remove all confused thoughts, attain the fruit of a Shramana, and ultimately reach Nirvana. What is the one Dharma? It is mindfulness of the Buddha, you should practice it well, you should widely proclaim it, then you will attain supernatural powers, remove all confused thoughts, attain the fruit of a Shramana, and ultimately reach Nirvana. Therefore, monks! You should practice one Dharma, you should widely propagate one Dharma.' Monks! You should learn in this way. At that time, the monks, hearing what the Buddha had said, joyfully practiced it.
。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；便成神通，去眾亂想，逮沙門果，自致涅槃。云何為一法？所謂念法，當善修行，當廣演布，便成神通，去眾亂想，逮沙門果，自致涅槃。是故，諸比丘！當修行一法，當廣佈一法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；便成神通，去眾亂想，獲沙門果，自致涅槃。云何為一法？所謂念眾。當善修行，當廣演布，便成神通，除眾亂想，逮沙門果，自致涅槃。是故，諸比丘！當修行一法，當廣演布一法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；便成神通，除眾亂想，逮沙門果，自致涅槃。云何為一法？所謂念戒。當善修行，當廣演布，便成神通，除去眾想，逮沙門果，自致涅槃。是故，諸比丘！當修行一法，當廣佈一法
現代漢語譯本 （二） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『應當修行一種法，應當廣泛傳播一種法；這樣就能成就神通，去除各種雜亂的想法，獲得沙門果位，最終達到涅槃。』什麼是一種法呢？就是所謂的念法，應當好好修行，應當廣泛宣揚，這樣就能成就神通，去除各種雜亂的想法，獲得沙門果位，最終達到涅槃。所以，各位比丘！應當修行一種法，應當廣泛傳播一種法。各位比丘！應當這樣學習。』 那時，眾比丘聽聞佛陀所說，歡喜地奉行。 （三） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『應當修行一種法，應當廣泛傳播一種法；這樣就能成就神通，去除各種雜亂的想法，獲得沙門果位，最終達到涅槃。』什麼是一種法呢？就是所謂的念眾，應當好好修行，應當廣泛宣揚，這樣就能成就神通，去除各種雜亂的想法，獲得沙門果位，最終達到涅槃。所以，各位比丘！應當修行一種法，應當廣泛宣揚一種法。各位比丘！應當這樣學習。』 那時，眾比丘聽聞佛陀所說，歡喜地奉行。 （四） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『應當修行一種法，應當廣泛傳播一種法；這樣就能成就神通，去除各種雜亂的想法，獲得沙門果位，最終達到涅槃。』什麼是一種法呢？就是所謂的念戒，應當好好修行，應當廣泛宣揚，這樣就能成就神通，去除各種雜亂的想法，獲得沙門果位，最終達到涅槃。所以，各位比丘！應當修行一種法，應當廣泛傳播一種法
English version (Two) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the World-Honored One told the monks: 'You should cultivate one practice, you should widely propagate one practice; then you will achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a Shramana, and reach Nirvana by yourself.' What is this one practice? It is what is called mindfulness of the Dharma. You should cultivate it well, you should widely proclaim it, then you will achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a Shramana, and reach Nirvana by yourself. Therefore, monks! You should cultivate one practice, you should widely propagate one practice. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha had said, joyfully practiced it. (Three) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the World-Honored One told the monks: 'You should cultivate one practice, you should widely propagate one practice; then you will achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a Shramana, and reach Nirvana by yourself.' What is this one practice? It is what is called mindfulness of the Sangha. You should cultivate it well, you should widely proclaim it, then you will achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a Shramana, and reach Nirvana by yourself. Therefore, monks! You should cultivate one practice, you should widely proclaim one practice. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha had said, joyfully practiced it. (Four) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the World-Honored One told the monks: 'You should cultivate one practice, you should widely propagate one practice; then you will achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a Shramana, and reach Nirvana by yourself.' What is this one practice? It is what is called mindfulness of the precepts. You should cultivate it well, you should widely proclaim it, then you will achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a Shramana, and reach Nirvana by yourself. Therefore, monks! You should cultivate one practice, you should widely propagate one practice.
。如是，諸比丘！當作是學。」
是時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；便成神通，去眾亂想，逮沙門果，自致涅槃。云何為一法？所謂念施。當善修行，當廣演布，便成神通，除眾亂想，逮沙門果，自致涅槃。如是，諸比丘！當修行一法，當廣佈一法。如是。諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；便成神通，除諸亂想，獲沙門果，自致涅槃。云何為一法？所謂念天。當善修行，當廣演布，便成神通，除去諸想，獲沙門果，自致涅槃。是故，諸比丘！當修行一法，當廣佈一法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；便成神通，除諸亂想，獲沙門果，自致涅槃。云何為一法？所謂念休息
現代漢語譯本：『是的，諸位比丘！應當這樣學習。』 當時，比丘們聽聞佛陀所說，歡喜地奉行。 （五） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘：『應當修行一種法，應當廣泛傳播一種法；就能成就神通，去除各種雜亂的想法，獲得沙門果位，自己達到涅槃。』什麼是一種法呢？就是所謂的念施。應當好好修行，應當廣泛傳播，就能成就神通，去除各種雜亂的想法，獲得沙門果位，自己達到涅槃。『是的，諸位比丘！應當修行一種法，應當廣泛傳播一種法。』『是的，諸位比丘！應當這樣學習。』 當時，比丘們聽聞佛陀所說，歡喜地奉行。 （六） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘：『應當修行一種法，應當廣泛傳播一種法；就能成就神通，去除各種雜亂的想法，獲得沙門果位，自己達到涅槃。』什麼是一種法呢？就是所謂的念天。應當好好修行，應當廣泛傳播，就能成就神通，去除各種雜亂的想法，獲得沙門果位，自己達到涅槃。『所以，諸位比丘！應當修行一種法，應當廣泛傳播一種法。』『是的，諸位比丘！應當這樣學習。』 當時，比丘們聽聞佛陀所說，歡喜地奉行。 （七） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘：『應當修行一種法，應當廣泛傳播一種法；就能成就神通，去除各種雜亂的想法，獲得沙門果位，自己達到涅槃。』什麼是一種法呢？就是所謂的念休息。
English version: 『Yes, monks! You should train yourselves thus.』 At that time, the monks, having heard what the Buddha had said, joyfully practiced accordingly. (Five) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks, saying: 『You should cultivate one thing, you should widely propagate one thing; then you will attain supernormal powers, eliminate confused thoughts, attain the fruit of a recluse, and reach Nirvana by yourselves.』 What is that one thing? It is the so-called mindfulness of giving. You should cultivate it well, you should widely propagate it, then you will attain supernormal powers, eliminate confused thoughts, attain the fruit of a recluse, and reach Nirvana by yourselves. 『Yes, monks! You should cultivate one thing, you should widely propagate one thing.』 『Yes, monks! You should train yourselves thus.』 At that time, the monks, having heard what the Buddha had said, joyfully practiced accordingly. (Six) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks, saying: 『You should cultivate one thing, you should widely propagate one thing; then you will attain supernormal powers, eliminate confused thoughts, attain the fruit of a recluse, and reach Nirvana by yourselves.』 What is that one thing? It is the so-called mindfulness of the heavens. You should cultivate it well, you should widely propagate it, then you will attain supernormal powers, eliminate confused thoughts, attain the fruit of a recluse, and reach Nirvana by yourselves. 『Therefore, monks! You should cultivate one thing, you should widely propagate one thing.』 『Yes, monks! You should train yourselves thus.』 At that time, the monks, having heard what the Buddha had said, joyfully practiced accordingly. (Seven) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the monks, saying: 『You should cultivate one thing, you should widely propagate one thing; then you will attain supernormal powers, eliminate confused thoughts, attain the fruit of a recluse, and reach Nirvana by yourselves.』 What is that one thing? It is the so-called mindfulness of rest.
。當善修行，當廣演布，便成神通，去諸亂想，獲沙門果，自致涅槃。是故，諸比丘！當修行一法，當廣佈一法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；便成神通，除諸亂想，獲沙門果，自致涅槃。云何為一法？所謂念安般。當善修行，當廣演布，便成神通，去諸亂想，獲沙門果，自致涅槃。是故，諸比丘！當修行一法，當廣佈一法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；便成神通，除諸亂想，逮沙門果，自致涅槃。云何為一法？所謂念身非常。當善修行，當廣演布，便成神通，去眾亂想，得沙門果，自致涅槃。是故，諸比丘！當修行一法，當廣佈一法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：應當好好地修行，應當廣泛地宣揚，便能成就神通，去除各種雜亂的想法，獲得沙門的果位，自己達到涅槃。因此，各位比丘！應當修行一種法，應當廣泛地宣揚一種法。各位比丘！應當這樣學習。 當時，各位比丘聽了佛的教誨，歡喜地奉行。 （八） 我聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『應當修行一種法，應當廣泛地宣揚一種法；便能成就神通，去除各種雜亂的想法，獲得沙門的果位，自己達到涅槃。什麼是一種法呢？就是所謂的安般念。應當好好地修行，應當廣泛地宣揚，便能成就神通，去除各種雜亂的想法，獲得沙門的果位，自己達到涅槃。因此，各位比丘！應當修行一種法，應當廣泛地宣揚一種法。各位比丘！應當這樣學習。』 當時，各位比丘聽了佛的教誨，歡喜地奉行。 （九） 我聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『應當修行一種法，應當廣泛地宣揚一種法；便能成就神通，去除各種雜亂的想法，獲得沙門的果位，自己達到涅槃。什麼是一種法呢？就是所謂的念身無常。應當好好地修行，應當廣泛地宣揚，便能成就神通，去除各種雜亂的想法，獲得沙門的果位，自己達到涅槃。因此，各位比丘！應當修行一種法，應當廣泛地宣揚一種法。各位比丘！應當這樣學習。』 當時，各位比丘聽了佛的教誨，歡喜地奉行。 （一〇） 我聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。
English version: One should practice diligently, one should widely propagate, then one will achieve supernormal powers, eliminate all confused thoughts, attain the fruit of a Śramaṇa, and reach Nirvana by oneself. Therefore, O monks! One should practice one Dharma, one should widely propagate one Dharma. Thus, O monks! You should learn in this way. At that time, the monks, having heard what the Buddha said, joyfully practiced it. (8) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'One should practice one Dharma, one should widely propagate one Dharma; then one will achieve supernormal powers, eliminate all confused thoughts, attain the fruit of a Śramaṇa, and reach Nirvana by oneself. What is one Dharma? It is the so-called mindfulness of breathing. One should practice diligently, one should widely propagate, then one will achieve supernormal powers, eliminate all confused thoughts, attain the fruit of a Śramaṇa, and reach Nirvana by oneself. Therefore, O monks! One should practice one Dharma, one should widely propagate one Dharma. Thus, O monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (9) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'One should practice one Dharma, one should widely propagate one Dharma; then one will achieve supernormal powers, eliminate all confused thoughts, attain the fruit of a Śramaṇa, and reach Nirvana by oneself. What is one Dharma? It is the so-called mindfulness of the impermanence of the body. One should practice diligently, one should widely propagate, then one will achieve supernormal powers, eliminate all confused thoughts, attain the fruit of a Śramaṇa, and reach Nirvana by oneself. Therefore, O monks! One should practice one Dharma, one should widely propagate one Dharma. Thus, O monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (10) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；便成神通，除諸亂想，獲沙門果，自致涅槃。云何為一法？所謂念死。當善修行，當廣演布，便成神通，去眾亂想，得沙門果，自致涅槃。是故，諸比丘！當修行一法，當廣佈一法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
佛、法、聖眾念 戒、施及天念 休息、安般念 身、死念在后
增壹阿含經卷第一
「『「於今我首上， 已生衰耗毛； 天使已來至， 宜當時出家。
「『「我今已食人中之福，宜當自勉昇天之德，剃除鬚髮，著三法衣，以信堅固，出家學道，離於眾苦。」
「『時，長壽王告第一太子善觀曰：「卿今知不？吾已首上生白髮，意欲剃除鬚髮，著三法衣，以信堅固，出家學道，離於眾苦。汝紹吾位，以法治化，勿令有失，違吾言教，造凡夫行。所以然者，若有斯人，違吾言者，為凡夫之行。夫凡夫者，長處三塗、八難之中。」時，王長壽八萬四千歲善修梵行，行四等心，慈、悲、喜、護，身逝命終，生梵天上。時，王善觀憶父王教，未曾暫舍，以法治化，無有阿曲
現代漢語譯本：
當時，世尊告訴眾比丘：『應當修行一種法，應當廣泛傳播一種法；便能成就神通，去除各種雜亂的想法，獲得沙門果位，自己達到涅槃。』什麼是一種法呢？就是所謂的念死。應當好好修行，應當廣泛宣揚，便能成就神通，去除各種雜亂的想法，獲得沙門果位，自己達到涅槃。因此，各位比丘！應當修行一種法，應當廣泛傳播一種法。』各位比丘！應當這樣學習。
當時，眾比丘聽聞佛陀所說，歡喜地奉行。
唸佛、法、聖眾，戒、施以及天念， 休息、安般念，身、死念在后。
《增一阿含經》卷第一
『現在我的頭上，已經長出衰老的白髮； 死神已經來臨，應該及時出家。
『我現在已經享用過人間的福報，應該自我勉勵提升到天上的德行，剃除鬚髮，穿上三法衣，以堅定的信心，出家學道，脫離各種痛苦。』
『當時，長壽王告訴第一太子善觀說：『你現在知道嗎？我的頭上已經長出白髮，想要剃除鬚髮，穿上三法衣，以堅定的信心，出家學道，脫離各種痛苦。你繼承我的王位，用佛法治理國家，不要有所失誤，違揹我的教誨，做出凡夫俗子的行為。之所以這樣說，如果有人違揹我的話，就是凡夫俗子的行為。凡夫俗子，長久地處於三惡道、八難之中。』當時，長壽王活了八萬四千歲，好好地修行梵行，實行四種平等心，慈、悲、喜、舍，身逝命終，生到梵天上。當時，善觀王記住父王的教誨，未曾片刻忘記，用佛法治理國家，沒有絲毫的偏頗。 現代漢語譯本：
那時，世尊告訴眾比丘：『你們應當修習一種法，應當廣為傳播一種法；這樣就能成就神通，去除各種雜亂的思緒，獲得沙門的果位，最終達到涅槃。』什麼是一種法呢？就是所謂的憶念死亡。應當好好修習，應當廣為宣揚，這樣就能成就神通，去除各種雜亂的思緒，獲得沙門的果位，最終達到涅槃。因此，各位比丘！你們應當修習一種法，應當廣為傳播一種法。』各位比丘！你們應當這樣學習。
那時，眾比丘聽聞佛陀所說，歡喜地奉行。
憶念佛、法、聖眾，憶念戒律、佈施以及天道， 休息、安般念，憶念身體、死亡在後。
《增一阿含經》卷第一
『如今我的頭上，已經長出衰老的白髮； 死神已經降臨，應當及時出家。
『我如今已經享用過人間的福報，應當自我勉勵提升到天上的德行，剃除鬚髮，穿上三法衣，以堅定的信心，出家學道，脫離各種痛苦。』
『當時，長壽王告訴第一太子善觀說：『你現在知道嗎？我的頭上已經長出白髮，想要剃除鬚髮，穿上三法衣，以堅定的信心，出家學道，脫離各種痛苦。你繼承我的王位，用佛法治理國家，不要有所失誤，違揹我的教誨，做出凡夫俗子的行為。之所以這樣說，如果有人違揹我的話，就是凡夫俗子的行為。凡夫俗子，長久地處於三惡道、八難之中。』當時，長壽王活了八萬四千歲，好好地修行梵行，實行四種平等心，慈、悲、喜、舍，身逝命終，生到梵天上。當時，善觀王記住父王的教誨，未曾片刻忘記，用佛法治理國家，沒有絲毫的偏頗。
English version:
At that time, the World Honored One told the bhikkhus: 'You should cultivate one dharma, you should widely propagate one dharma; then you will achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a shramana, and reach Nirvana by yourselves.' What is this one dharma? It is the so-called mindfulness of death. You should cultivate it well, you should widely proclaim it, then you will achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a shramana, and reach Nirvana by yourselves. Therefore, bhikkhus! You should cultivate one dharma, you should widely propagate one dharma.' Bhikkhus! You should learn in this way.
At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
Mindfulness of the Buddha, the Dharma, and the Sangha, mindfulness of precepts, giving, and the heavens, Mindfulness of rest, mindfulness of breathing, mindfulness of the body and death come after.
Ekottara Agama Sutra, Volume 1
'Now on my head, gray hairs of decline have already grown; The messengers of death have already arrived, it is proper to leave home in time.
'Now that I have enjoyed the blessings of the human realm, I should strive to ascend to the virtues of the heavens, shave my beard and hair, put on the three robes, with firm faith, leave home to learn the Way, and be free from all suffering.'
'At that time, King Long Life told his first prince, Good Observer: 'Do you know now? White hairs have grown on my head, and I wish to shave my beard and hair, put on the three robes, with firm faith, leave home to learn the Way, and be free from all suffering. You shall inherit my throne, govern the country with the Dharma, do not make any mistakes, do not disobey my teachings, and do not act like an ordinary person. The reason for this is that if anyone disobeys my words, they are acting like an ordinary person. Ordinary people dwell for a long time in the three evil realms and the eight difficulties.' At that time, King Long Life lived for 84,000 years, practiced the Brahma conduct well, practiced the four immeasurable minds, loving-kindness, compassion, joy, and equanimity, and when his life ended, he was reborn in the Brahma heaven. At that time, King Good Observer remembered his father's teachings, never forgetting them for a moment, and governed the country with the Dharma, without any bias. English version:
At that time, the World Honored One told the bhikkhus: 'You should cultivate one dharma, you should widely propagate one dharma; then you will achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a shramana, and reach Nirvana by yourselves.' What is this one dharma? It is the so-called mindfulness of death. You should cultivate it well, you should widely proclaim it, then you will achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a shramana, and reach Nirvana by yourselves. Therefore, bhikkhus! You should cultivate one dharma, you should widely propagate one dharma.' Bhikkhus! You should learn in this way.
At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
Mindfulness of the Buddha, the Dharma, and the Sangha, mindfulness of precepts, giving, and the heavens, Mindfulness of rest, mindfulness of breathing, mindfulness of the body and death come after.
Ekottara Agama Sutra, Volume 1
'Now on my head, gray hairs of decline have already grown; The messengers of death have already arrived, it is proper to leave home in time.
'Now that I have enjoyed the blessings of the human realm, I should strive to ascend to the virtues of the heavens, shave my beard and hair, put on the three robes, with firm faith, leave home to learn the Way, and be free from all suffering.'
'At that time, King Long Life told his first prince, Good Observer: 'Do you know now? White hairs have grown on my head, and I wish to shave my beard and hair, put on the three robes, with firm faith, leave home to learn the Way, and be free from all suffering. You shall inherit my throne, govern the country with the Dharma, do not make any mistakes, do not disobey my teachings, and do not act like an ordinary person. The reason for this is that if anyone disobeys my words, they are acting like an ordinary person. Ordinary people dwell for a long time in the three evil realms and the eight difficulties.' At that time, King Long Life lived for 84,000 years, practiced the Brahma conduct well, practiced the four immeasurable minds, loving-kindness, compassion, joy, and equanimity, and when his life ended, he was reborn in the Brahma heaven. At that time, King Good Observer remembered his father's teachings, never forgetting them for a moment, and governed the country with the Dharma, without any bias.
。』
「迦葉！知不？爾時摩訶提婆，豈異人乎？莫作是觀，爾時王者，今釋迦文是；時長壽王者，今阿難身是；爾時善觀者，今優多羅比丘是；恒受王法未曾舍忘，亦不斷絕。時，善觀王復興父王敕，以法治化，不斷王教。所以然者，以父王教，難得違故。」
爾時，尊者阿難便說偈曰： 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第二
東晉罽賓三藏瞿曇僧伽提婆譯
廣演品第三
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；已修行一法，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，逮沙門果，自致涅槃。云何為一法？所謂唸佛。」
佛告諸比丘：「云何修行唸佛，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃？」
爾時，諸比丘白世尊曰：「諸法之本，如來所說。唯愿世尊為諸比丘說此妙義，諸比丘從如來聞已，便當受持。」
爾時，世尊告諸比丘：「諦聽！諦聽！善思念之，吾當為汝廣分別之。」
答曰：「如是。世尊！」諸比丘前受教已
現代漢語譯本 『迦葉！知道嗎？當時的摩訶提婆，難道是別人嗎？不要這樣看，當時的國王，就是現在的釋迦文；當時的長壽國王，就是現在的阿難；當時的善觀者，就是現在的優多羅比丘；他一直遵循著王法，從未捨棄遺忘，也從未斷絕。當時，善觀王又遵從父王的命令，用正法治理教化，不違背王家的教誨。之所以這樣，是因為父王的教誨，難以違背。』 當時，尊者阿難便說了偈語： 《大正藏》第02冊 No. 0125 《增壹阿含經》 《增壹阿含經》卷第二 東晉罽賓三藏瞿曇僧伽提婆譯 廣演品第三 （一） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『應當修行一種法，應當廣佈一種法；已經修行了一種法，便能獲得名譽，成就大的果報，各種善行普遍到來，得到甘露的滋味，到達無為的境界，便能成就神通，消除各種雜亂的想法，獲得沙門的果位，自己達到涅槃。什麼是一種法呢？就是所謂的唸佛。』 佛陀告訴眾比丘：『如何修行唸佛，便能獲得名譽，成就大的果報，各種善行普遍到來，得到甘露的滋味，到達無為的境界，便能成就神通，消除各種雜亂的想法，獲得沙門的果位，自己達到涅槃呢？』 當時，眾比丘對世尊說：『諸法的根本，都是如來所說的。唯愿世尊為眾比丘宣說這個微妙的意義，眾比丘從如來聽聞后，便會受持。』 當時，世尊告訴眾比丘：『仔細聽！仔細聽！好好思考，我將為你們詳細地分別解說。』 回答說：『是的，世尊！』眾比丘接受教誨。
English version 'Kashyapa! Do you know? That Mahadeva at that time, was he someone different? Do not view it that way. The king at that time is now Shakyamuni; the long-lived king at that time is now Ananda; the good observer at that time is now the Bhikkhu Uttara; he has always followed the king's law, never abandoning or forgetting it, nor has it ever been cut off. At that time, King Good Observer again followed his father's command, using the Dharma to govern and teach, not disobeying the royal teachings. The reason for this is that the father's teachings are difficult to disobey.' At that time, the Venerable Ananda then spoke a verse: Taisho Tripitaka Volume 02 No. 0125 Ekottara Agama Sutra Ekottara Agama Sutra Volume Two Translated by Tripitaka Master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty Chapter Three: Extensive Exposition (One) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, the World Honored One told the Bhikkhus: 'You should cultivate one Dharma, you should widely spread one Dharma; having cultivated one Dharma, you will then gain fame, achieve great rewards, all good things will universally arrive, you will obtain the taste of nectar, reach the state of non-action, then achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a Shramana, and reach Nirvana by yourself. What is one Dharma? It is what is called mindfulness of the Buddha.' The Buddha told the Bhikkhus: 'How does one cultivate mindfulness of the Buddha, so that one can gain fame, achieve great rewards, all good things will universally arrive, obtain the taste of nectar, reach the state of non-action, then achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a Shramana, and reach Nirvana by oneself?' At that time, the Bhikkhus said to the World Honored One: 'The root of all Dharmas is what the Tathagata has spoken. We wish that the World Honored One would explain this subtle meaning to the Bhikkhus, and the Bhikkhus, having heard it from the Tathagata, will then uphold it.' At that time, the World Honored One told the Bhikkhus: 'Listen carefully! Listen carefully! Think well, and I will explain it to you in detail.' They replied: 'Yes, World Honored One!' The Bhikkhus received the teaching.
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世尊告曰：「若有比丘正身正意，結跏趺坐，繫念在前，無有他想，專精唸佛。觀如來形，未曾離目；已不離目，便念如來功德：如來體者，金剛所成，十力具足，四無所畏，在眾勇健。如來顏貌，端正無雙，視之無厭；戒德成就，猶如金剛，而不可毀，清凈無瑕，亦如琉璃。如來三昧，未始有減，已息永寂，而無他念；憍慢強梁，諸情憺怕，欲意、恚想、愚惑之心、猶豫網結，皆悉除盡。如來慧身，智無崖底，無所掛礙。如來身者，解脫成就，諸趣已盡，無復生分，言我當更墮于生死。如來身者，度知見城，知他人根，應度不度，此死生彼，周旋往來生死之際，有解脫者，無解脫者，皆具知之。是謂修行唸佛，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃。是故，諸比丘！常當思惟，不離佛念，便當獲此諸善功德。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；修行、廣佈一法已，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，逮沙門果，自致涅槃
現代漢語譯本：
世尊告訴比丘們：『如果有比丘端正身體，集中意念，結跏趺坐，將意念專注於前方，沒有其他雜念，專心致志地念佛。觀想如來的形像，眼睛不曾離開；已經不離開眼睛，就思念如來的功德：如來的身體，是金剛所成，具備十種力量，四種無所畏懼，在眾人中勇猛強健。如來的容貌，端正無比，看之不厭；戒律品德圓滿成就，猶如金剛，不可毀壞，清凈無瑕，也像琉璃一樣。如來的禪定，從未減少，已經止息永恒寂靜，而沒有其他雜念；驕慢強橫，各種情緒都平靜下來，慾望、嗔恨、愚癡、猶豫不決的網結，全都消除乾淨。如來的智慧之身，智慧沒有邊際，沒有任何障礙。如來的身體，解脫成就，已經斷絕了所有輪迴的去處，不再有生的機會，說我將再次墮入生死輪迴。如來的身體，超越了知見之城，知道他人的根性，應該度化還是不應該度化，此生此死，在生死輪迴中往來，有解脫的，沒有解脫的，都完全知道。這就是修行唸佛，便能獲得名譽，成就大的果報，各種善行普遍到來，得到甘露的滋味，到達無為的境界，便能成就神通，消除各種雜亂的念頭，獲得沙門的果位，自己達到涅槃。因此，各位比丘！應當常常思惟，不離開對佛的憶念，便能獲得這些善的功德。各位比丘！應當這樣學習。』
當時，各位比丘聽了佛所說，歡喜地奉行。
（二）
我聽聞是這樣的：
一時，佛在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『應當修行一種法，應當廣泛傳播一種法；修行、廣泛傳播一種法之後，便能獲得名譽，成就大的果報，各種善行普遍到來，得到甘露的滋味，到達無為的境界，便能成就神通，消除各種雜亂的念頭，獲得沙門的果位，自己達到涅槃。』 現代漢語譯本：
世尊說：『諸位比丘，若有比丘能端正身心，結跏趺坐，將意念專注於前方，不起其他雜念，一心一意地念佛。觀想如來的形像，眼睛不曾離開；一旦不離開眼睛，便思念如來的功德：如來的身體，由金剛構成，具備十力，四無所畏，在眾人中勇猛無畏。如來的容貌，端正無比，令人百看不厭；戒德圓滿，猶如金剛般不可摧毀，清凈無瑕，如同琉璃一般。如來的禪定，從未減少，已達永恒寂靜，不起其他雜念；驕慢強梁，各種情緒都已平息，慾望、嗔恨、愚癡、猶豫不決的網結，都已徹底消除。如來的智慧之身，智慧無邊無際，沒有任何障礙。如來的身體，已成就解脫，斷絕了所有輪迴的去處，不再有生的機會，不會再說自己將再次墮入生死輪迴。如來的身體，已超越了知見之城，瞭解他人的根性，知道誰該度化，誰不該度化，在此生此死之間，在生死輪迴中往來，有解脫的，沒有解脫的，都完全知曉。這就是修行唸佛，便能獲得名譽，成就大的果報，各種善行普遍到來，得到甘露的滋味，到達無為的境界，便能成就神通，消除各種雜亂的念頭，獲得沙門的果位，自己達到涅槃。因此，諸位比丘！應當常常思惟，不離佛念，便能獲得這些善的功德。諸位比丘！應當這樣學習。』
當時，諸位比丘聽聞佛陀所說，歡喜奉行。
（二）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴諸位比丘：『應當修行一種法，應當廣泛傳播一種法；修行、廣泛傳播一種法之後，便能獲得名譽，成就大的果報，各種善行普遍到來，得到甘露的滋味，到達無為的境界，便能成就神通，消除各種雜亂的念頭，獲得沙門的果位，自己達到涅槃。』
English version:
The World Honored One said, 'If there is a bhikkhu who straightens his body and mind, sits in the lotus position, focuses his mind in front, has no other thoughts, and concentrates on reciting the Buddha's name. He contemplates the form of the Tathagata, never averting his eyes; once his eyes are fixed, he then contemplates the merits of the Tathagata: the Tathagata's body is made of diamond, possessing ten powers, four fearlessnesses, and is courageous and strong among the assembly. The Tathagata's appearance is incomparably dignified, and one never tires of looking at it; his moral precepts are perfectly accomplished, like a diamond, indestructible, pure and flawless, like crystal. The Tathagata's samadhi has never diminished, having reached eternal stillness and silence, without other thoughts; arrogance and stubbornness, all emotions are calmed, desires, anger, ignorance, and the net of doubt are all completely eliminated. The Tathagata's wisdom body has boundless wisdom, without any obstacles. The Tathagata's body has achieved liberation, having exhausted all paths of rebirth, with no further chance of being born, saying that I will fall into the cycle of birth and death again. The Tathagata's body has transcended the city of views, knowing the roots of others, whether they should be liberated or not, this life and death, going back and forth in the cycle of birth and death, those who are liberated and those who are not, he knows all. This is called practicing mindfulness of the Buddha, which will bring fame, great rewards, all good things will come, one will obtain the taste of nectar, reach the state of non-action, achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a shramana, and reach Nirvana by oneself. Therefore, bhikkhus! You should always contemplate, not abandoning the mindfulness of the Buddha, and you will obtain these good merits. Thus, bhikkhus! You should learn in this way.'
At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
(Two)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti.
At that time, the World Honored One told the bhikkhus, 'You should practice one dharma, you should widely propagate one dharma; having practiced and widely propagated one dharma, you will gain fame, great rewards, all good things will come, you will obtain the taste of nectar, reach the state of non-action, achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a shramana, and reach Nirvana by yourself.' English version:
The World Honored One said: 'Bhikkhus, if there is a bhikkhu who can straighten his body and mind, sit in the lotus position, focus his mind in front, not having other distractions, and wholeheartedly recite the Buddha's name. Contemplate the form of the Tathagata, never averting the eyes; once the eyes are fixed, then contemplate the merits of the Tathagata: the Tathagata's body is made of diamond, possessing ten powers, four fearlessnesses, and is courageous and fearless among the assembly. The Tathagata's appearance is incomparably dignified, causing one to never tire of looking; his moral precepts are perfect, like a diamond that cannot be destroyed, pure and flawless, like crystal. The Tathagata's samadhi has never diminished, having reached eternal stillness, without other distractions; arrogance and stubbornness, all emotions have been calmed, desires, anger, ignorance, and the net of doubt have all been completely eliminated. The Tathagata's wisdom body has boundless wisdom, without any obstacles. The Tathagata's body has achieved liberation, having cut off all paths of rebirth, with no further chance of being born, and will not say that he will fall into the cycle of birth and death again. The Tathagata's body has transcended the city of views, understanding the roots of others, knowing who should be liberated and who should not, in this life and death, going back and forth in the cycle of birth and death, those who are liberated and those who are not, he knows all. This is the practice of mindfulness of the Buddha, which will bring fame, great rewards, all good things will come, one will obtain the taste of nectar, reach the state of non-action, achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a shramana, and reach Nirvana by oneself. Therefore, bhikkhus! You should always contemplate, not abandoning the mindfulness of the Buddha, and you will obtain these good merits. Bhikkhus! You should learn in this way.'
At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
(Two)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti.
At that time, the World Honored One told the bhikkhus, 'You should practice one dharma, you should widely propagate one dharma; having practiced and widely propagated one dharma, you will gain fame, great rewards, all good things will come, you will obtain the taste of nectar, reach the state of non-action, achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a shramana, and reach Nirvana by yourself.'
。云何為一法？所謂念法。」
佛告諸比丘：「云何修行念法，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃？」
爾時，諸比丘白世尊曰：「諸法之本，如來所說。唯愿世尊為諸比丘說此妙義，諸比丘從如來聞已，便當受持。」
爾時，世尊告諸比丘：「諦聽！諦聽！善思念之，吾當為汝廣分別說。」
對曰：「如是。世尊！」諸比丘前受教已。
佛告之曰：「若有比丘正身正意，結跏趺坐，繫念在前，無有他想，專精念法。除諸欲愛，無有塵勞，渴愛之心，永不復興。夫正法者，于欲至無慾，離諸結縛、諸蓋之病。此法猶如眾香之氣，無有瑕疵亂想之念。是謂，比丘！修行念法者，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，逮沙門果，自致涅槃。是故，諸比丘！常當思惟，不離法念，便當獲此諸善功德。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：什麼是『一法』？就是所謂的『念法』。 佛陀告訴眾比丘：『如何修行念法，才能獲得名譽，成就大的果報，各種善行普遍達到，得到甘露的滋味，到達無為的境界，成就神通，去除各種雜亂的念頭，獲得沙門的果位，自己達到涅槃呢？』 當時，眾比丘對世尊說：『諸法的根本，是如來您所說的。希望世尊為眾比丘解說這個微妙的意義，眾比丘聽了如來的教誨后，就應當接受並奉行。』 當時，世尊告訴眾比丘：『仔細聽！仔細聽！好好思考，我將為你們詳細地分別解說。』 眾比丘回答說：『是的，世尊！』眾比丘接受教誨后。 佛陀告訴他們說：『如果有比丘端正身體，端正心意，結跏趺坐，將意念集中在前方，沒有其他的想法，專心精進地念法。去除各種慾望的愛戀，沒有塵世的勞苦，渴求愛慾的心，永遠不再興起。所謂正法，就是從慾望到達無慾，脫離各種束縛、各種煩惱的病癥。這種法就像各種香氣的氣息，沒有瑕疵和雜亂的念頭。這就是，比丘們！修行念法的人，就能獲得名譽，成就大的果報，各種善行普遍達到，得到甘露的滋味，到達無為的境界，成就神通，去除各種雜亂的念頭，獲得沙門的果位，自己達到涅槃。因此，各位比丘！應當經常思考，不離開對法的憶念，就應當獲得這些各種善的功德。各位比丘！應當這樣學習。』 當時，眾比丘聽了佛陀所說，歡喜地奉行。 （三） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。
English version: What is 『one dharma』? It is what is called 『mindfulness of dharma』. The Buddha told the monks, 『How does one practice mindfulness of dharma so as to gain fame, achieve great rewards, have all good deeds universally attained, obtain the taste of nectar, reach the state of non-action, achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a śramaṇa, and reach Nirvana by oneself?』 At that time, the monks said to the World Honored One, 『The root of all dharmas is what the Tathagata has spoken. We hope that the World Honored One will explain this subtle meaning to the monks. After the monks have heard the Tathagata』s teachings, they should accept and practice them.』 At that time, the World Honored One told the monks, 『Listen carefully! Listen carefully! Think well, and I will explain it to you in detail.』 The monks replied, 『Yes, World Honored One!』 The monks accepted the teachings. The Buddha told them, 『If there is a monk who straightens his body and mind, sits in the lotus position, focuses his mind in front of him, has no other thoughts, and diligently practices mindfulness of dharma. He eliminates all desires and attachments, has no worldly troubles, and the heart that craves love will never arise again. The so-called true dharma is to go from desire to non-desire, to be free from all bonds and the sickness of all afflictions. This dharma is like the fragrance of various scents, without flaws or confused thoughts. This is, monks! The one who practices mindfulness of dharma will gain fame, achieve great rewards, have all good deeds universally attained, obtain the taste of nectar, reach the state of non-action, achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a śramaṇa, and reach Nirvana by oneself. Therefore, monks! You should always contemplate, not depart from the mindfulness of dharma, and you should obtain all these good merits. Monks! You should learn in this way.』 At that time, the monks heard what the Buddha said and joyfully practiced it. (Three) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti.
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爾時，世尊告諸比丘：「當修行一法，當廣佈一法；修行一法已，便有名譽，成大功德，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，逮沙門果，自致涅槃。云何為一法？所謂念僧。」
佛告諸比丘：「云何修行念僧，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃？」
爾時，諸比丘白世尊曰：「諸法之本，如來所說。唯愿世尊為諸比丘說此妙義，諸比丘從如來聞已，便當受持。」
爾時，世尊告諸比丘：「諦聽！諦聽！善思念之，吾當為汝廣分別說。」
對曰：「如是。世尊！」諸比丘前受教已。
世尊告曰：「若有比丘正身正意，結跏趺坐，繫念在前，無有他想，專精念眾。如來聖眾，善業成就，質直順義，無有邪業，上下和穆，法法成就。如來聖眾，戒成就，三昧成就，智慧成就，解脫成就，度知見成就。聖眾者，所謂四雙八輩，是謂如來聖眾，應當恭敬，承事禮順。所以然者，是世福田故。於此眾中，皆同一器，亦以自度，復度他人至三乘道，如此之業名曰聖眾。是謂，諸比丘！若念僧者，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，逮沙門果，自致涅槃
現代漢語譯本： 那時，世尊告訴眾比丘：『應當修行一種法，應當廣佈一種法；修行一種法后，便能獲得名譽，成就大功德，各種善行普遍到來，得到甘露的滋味，到達無為的境界，便能成就神通，消除各種雜亂的念頭，獲得沙門果位，自己達到涅槃。』什麼是一種法呢？就是所謂的念僧。 佛告訴眾比丘：『如何修行念僧，便能獲得名譽，成就大果報，各種善行普遍到來，得到甘露的滋味，到達無為的境界，便能成就神通，消除各種雜亂的念頭，獲得沙門果位，自己達到涅槃？』 那時，眾比丘對世尊說：『諸法的根本，是如來您所說的。希望世尊為眾比丘宣說這其中的奧妙，眾比丘從如來這裡聽聞后，便會接受並奉行。』 那時，世尊告訴眾比丘：『仔細聽！仔細聽！好好思考，我將為你們詳細地分別解說。』 眾比丘回答說：『是的，世尊！』眾比丘接受教誨后。 世尊說：『如果有比丘端正身體，端正心意，結跏趺坐，將意念集中在前方，沒有其他雜念，專心一意地憶念僧眾。如來的聖眾，善業成就，正直順義，沒有邪惡的行為，上下和睦，法法成就。如來的聖眾，戒律成就，禪定成就，智慧成就，解脫成就，解脫知見成就。聖眾，就是所謂的四雙八輩，這就是如來的聖眾，應當恭敬，承事禮順。之所以這樣，是因為他們是世間的福田。在這個僧眾中，大家都是同一器皿，既能自我解脫，又能引導他人到達三乘之道，這樣的行為稱為聖眾。』 『這就是，眾比丘！如果憶念僧眾，便能獲得名譽，成就大果報，各種善行普遍到來，得到甘露的滋味，到達無為的境界，便能成就神通，消除各種雜亂的念頭，獲得沙門果位，自己達到涅槃。』
English version: At that time, the World Honored One told the bhikkhus: 'You should cultivate one dharma, you should widely propagate one dharma; having cultivated one dharma, you will then gain fame, achieve great merit, all good things will universally arrive, you will obtain the taste of nectar, reach the state of non-action, then you will achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a shramana, and reach Nirvana by yourself.' What is this one dharma? It is what is called mindfulness of the Sangha. The Buddha told the bhikkhus: 'How does one cultivate mindfulness of the Sangha, so that one can gain fame, achieve great rewards, all good things will universally arrive, obtain the taste of nectar, reach the state of non-action, then achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a shramana, and reach Nirvana by oneself?' At that time, the bhikkhus said to the World Honored One: 'The root of all dharmas is what the Tathagata has spoken. We wish that the World Honored One would explain this profound meaning to the bhikkhus, and the bhikkhus, having heard it from the Tathagata, will then accept and uphold it.' At that time, the World Honored One told the bhikkhus: 'Listen carefully! Listen carefully! Think well, and I will explain it to you in detail.' The bhikkhus replied: 'Yes, World Honored One!' The bhikkhus received the teaching. The World Honored One said: 'If there is a bhikkhu who straightens his body and mind, sits in the lotus position, focuses his mind in front, has no other thoughts, and concentrates on remembering the Sangha. The Tathagata's holy assembly, having accomplished good deeds, is upright and righteous, has no evil deeds, is harmonious above and below, and has accomplished all dharmas. The Tathagata's holy assembly has accomplished precepts, has accomplished samadhi, has accomplished wisdom, has accomplished liberation, and has accomplished the knowledge and vision of liberation. The holy assembly is what is called the four pairs and eight types of individuals, this is the Tathagata's holy assembly, and they should be respected, served, and obeyed. The reason for this is that they are the fields of merit in the world. In this assembly, everyone is of the same vessel, and they can both liberate themselves and guide others to the three vehicles. Such actions are called the holy assembly.' 'This is it, bhikkhus! If you remember the Sangha, you will then gain fame, achieve great rewards, all good things will universally arrive, obtain the taste of nectar, reach the state of non-action, then achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a shramana, and reach Nirvana by yourself.'
。是故，諸比丘！常當思惟，不離僧念，便當獲此諸善功德。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；修行一法已，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，逮沙門果，自致涅槃。云何為一法？所謂念戒。」
佛告諸比丘：「云何修行念戒，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃？」
爾時，諸比丘白世尊曰：「諸法之本，如來所說。唯愿世尊為諸比丘說此妙義，諸比丘從如來聞已，便當受持。」
爾時，世尊告諸比丘：「諦聽！諦聽！善思念之，吾當為汝廣分別說。」
諸比丘對曰：「如是。世尊！」諸比丘前受教已。
世尊告曰。「若有比丘正身正意，結跏趺坐，繫念在前，無有他想，專精念戒。所謂戒者，息諸惡故。戒能成道，令人歡喜，戒纓絡身，現眾好故。夫禁戒者，猶吉祥瓶，所愿便克，諸道品法，皆由戒成
現代漢語譯本：因此，各位比丘！應當經常思惟，不離對僧團的憶念，便能獲得這些美好的功德。各位比丘！應當這樣學習。 當時，各位比丘聽聞佛陀所說，歡喜地奉行。 （四） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『應當修行一種法，應當廣佈一種法；修行一種法后，便能獲得名譽，成就大的果報，各種善事普遍到來，得到甘露的滋味，到達無為的境界，便能成就神通，去除各種雜亂的想法，獲得沙門的果位，自己達到涅槃。』什麼是一種法呢？就是所謂的憶念戒律。 佛陀告訴各位比丘：『如何修行憶念戒律，便能獲得名譽，成就大的果報，各種善事普遍到來，得到甘露的滋味，到達無為的境界，便能成就神通，去除各種雜亂的想法，獲得沙門的果位，自己達到涅槃呢？』 當時，各位比丘對世尊說：『各種法的根本，都是如來您所說的。希望世尊為各位比丘解說這個微妙的意義，各位比丘從如來這裡聽聞后，便會接受並奉行。』 當時，世尊告訴各位比丘：『仔細聽！仔細聽！好好思考並憶念，我將為你們詳細地分別解說。』 各位比丘回答說：『是的。世尊！』各位比丘接受教誨后。 世尊說：『如果有比丘端正身體，端正心意，結跏趺坐，將意念集中在前方，沒有其他的想法，專心致志地憶念戒律。所謂的戒律，就是爲了止息各種惡行。戒律能夠成就道業，使人歡喜，戒律裝飾身體，顯現各種美好。持守戒律的人，就像吉祥的寶瓶，所希望的都能實現，各種道品之法，都是由戒律成就的。
English version: Therefore, O monks! You should always contemplate, not departing from the thought of the Sangha, then you will obtain these good merits. Thus, O monks! You should learn in this way. At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Four) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'You should cultivate one dharma, you should widely propagate one dharma; having cultivated one dharma, you will then gain fame, achieve great rewards, all good things will universally arrive, you will obtain the taste of nectar, reach the state of non-action, then you will achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a Shramana, and reach Nirvana by yourself.' What is the one dharma? It is the so-called mindfulness of precepts. The Buddha told the monks: 'How does cultivating mindfulness of precepts lead to gaining fame, achieving great rewards, all good things universally arriving, obtaining the taste of nectar, reaching the state of non-action, then achieving supernatural powers, eliminating all confused thoughts, attaining the fruit of a Shramana, and reaching Nirvana by yourself?' At that time, the monks said to the World-Honored One: 'The root of all dharmas is what the Tathagata has spoken. We wish that the World-Honored One would explain this subtle meaning to the monks, and the monks, having heard it from the Tathagata, will then accept and practice it.' At that time, the World-Honored One told the monks: 'Listen carefully! Listen carefully! Think well and remember it, I will explain it to you in detail.' The monks replied: 'Yes, World-Honored One!' The monks, having received the teaching. The World-Honored One said: 'If there is a monk who straightens his body and mind, sits in the lotus position, focuses his mind in front, has no other thoughts, and concentrates on mindfulness of precepts. The so-called precepts are for stopping all evil deeds. Precepts can accomplish the path, make people happy, precepts adorn the body, and manifest all good things. Those who uphold precepts are like auspicious vases, whatever they wish will be fulfilled, and all the dharmas of the path are accomplished by precepts.'
。如是，比丘！行禁戒者，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃。是故，諸比丘！常當思惟，不離戒念，便當獲此諸善功德。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；修行一法已，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，逮沙門果，自致涅槃。云何為一法？所謂念施。」
佛告諸比丘：「云何修行念施，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃？」
爾時，諸比丘白世尊曰：「諸法之本，如來所說。唯愿世尊為諸比丘說此妙義，諸比丘從如來聞已，便當受持。」
爾時，世尊告諸比丘：「諦聽！諦聽！善思念之，吾當為汝廣分別說。」
諸比丘對曰：「如是。世尊！」諸比丘前受教已。
世尊告曰：「若有比丘正身正意，結跏趺坐，繫念在前，無有他想，專精念施。我今所施，施中之上，永無悔心，無返報想，快得善利
現代漢語譯本：是的，比丘們！奉行戒律的人，會獲得巨大的果報，各種善行都會圓滿，能嚐到甘露的滋味，到達無為的境界，從而獲得神通，消除各種雜亂的念頭，獲得沙門的果位，最終達到涅槃。因此，各位比丘！應當經常思考，不離戒律的念頭，這樣就能獲得各種美好的功德。各位比丘！應當這樣學習。 當時，比丘們聽了佛的教誨，歡喜地奉行。 （五） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『應當修行一種法，應當廣泛傳播一種法；修行這種法之後，就會獲得名譽，成就巨大的果報，各種善行都會圓滿，能嚐到甘露的滋味，到達無為的境界，從而獲得神通，消除各種雜亂的念頭，獲得沙門的果位，最終達到涅槃。』什麼是一種法呢？就是所謂的念施。 佛陀告訴各位比丘：『如何修行念施，才能獲得名譽，成就巨大的果報，各種善行都會圓滿，能嚐到甘露的滋味，到達無為的境界，從而獲得神通，消除各種雜亂的念頭，獲得沙門的果位，最終達到涅槃呢？』 當時，各位比丘對世尊說：『各種法的根本，都是如來您所說的。希望世尊為各位比丘講解這個奧妙的道理，各位比丘聽了如來的教誨后，就會接受並奉行。』 當時，世尊告訴各位比丘：『仔細聽！仔細聽！好好思考，我將為你們詳細地分別解說。』 各位比丘回答說：『是的，世尊！』各位比丘接受教誨后。 世尊說：『如果有比丘端正身體，端正心意，結跏趺坐，將念頭集中在前方，沒有其他的想法，專心致志地想著佈施。我今天所做的佈施，是佈施中最好的，永遠沒有後悔的心，沒有回報的想法，很快就能獲得善的利益。
English version: Yes, monks! Those who practice precepts will achieve great rewards, all good deeds will be fulfilled, they will taste the flavor of nectar, reach the state of non-action, thereby gaining supernatural powers, eliminating all chaotic thoughts, attaining the fruit of a śramaṇa, and ultimately reaching Nirvana. Therefore, monks! You should always contemplate, not departing from the thought of precepts, and thus you will obtain all these good merits. Monks! You should learn in this way. At that time, the monks, having heard the Buddha's teachings, joyfully practiced them. (Five) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. At that time, the World Honored One told the monks: 'You should cultivate one dharma, you should widely propagate one dharma; having cultivated this dharma, you will gain fame, achieve great rewards, all good deeds will be fulfilled, you will taste the flavor of nectar, reach the state of non-action, thereby gaining supernatural powers, eliminating all chaotic thoughts, attaining the fruit of a śramaṇa, and ultimately reaching Nirvana.' What is this one dharma? It is the so-called mindfulness of giving. The Buddha told the monks: 'How does one cultivate mindfulness of giving, so as to gain fame, achieve great rewards, all good deeds will be fulfilled, taste the flavor of nectar, reach the state of non-action, thereby gaining supernatural powers, eliminating all chaotic thoughts, attaining the fruit of a śramaṇa, and ultimately reaching Nirvana?' At that time, the monks said to the World Honored One: 'The root of all dharmas is what the Tathagata has spoken. We hope that the World Honored One will explain this profound meaning to the monks, and the monks, having heard the Tathagata's teachings, will accept and practice them.' At that time, the World Honored One told the monks: 'Listen carefully! Listen carefully! Think well, and I will explain it to you in detail.' The monks replied: 'Yes, World Honored One!' The monks received the teachings. The World Honored One said: 'If there is a monk who straightens his body, straightens his mind, sits cross-legged, focuses his mind in front, has no other thoughts, and concentrates on the thought of giving. The giving I do today is the best of giving, with no regret in my heart, no thought of return, and I will quickly obtain good benefits.'
。若人罵我，我終不報；設人害我，手卷相加，刀杖相向，瓦石相擲，當起慈心，不興瞋恚。我所施者，施意不絕。是謂，比丘！名曰大施，便成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃。是故，諸比丘！常當思惟，不離施念，便當獲此諸善功德。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；修行一法已，便有名譽，成大果報，諸善普至，得甘露法，至無為處，便成神通，除諸亂想，逮沙門果，自致涅槃。云何為一法？所謂念天。」
佛告諸比丘：「云何修行念天，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃？」
爾時，諸比丘白世尊曰：「諸法之本，如來所說。唯愿世尊為諸比丘說此妙義，諸比丘從如來聞已，便當受持。」
爾時，世尊告諸比丘：「諦聽！諦聽！善思念之，吾當為汝廣分別說。」
諸比丘對曰：「如是。世尊！」諸比丘前受教已
現代漢語譯本：如果有人辱罵我，我最終不會報復；如果有人傷害我，即使他們用拳頭、刀杖、瓦片或石頭攻擊我，我也應當生起慈悲之心，不產生嗔恨。我所給予的，施捨的意念不會斷絕。這就是，比丘們！被稱為大施捨，便能成就大的果報，各種善行普遍到來，獲得甘露的滋味，到達無為的境界，便能成就神通，消除各種雜亂的念頭，獲得沙門的果位，最終達到涅槃。因此，各位比丘！應當常常思惟，不離施捨的念頭，便能獲得這些美好的功德。如此，各位比丘！應當這樣學習。 當時，各位比丘聽聞佛陀所說，歡喜地奉行。 （六） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『應當修行一種法，應當廣泛傳播一種法；修行一種法之後，便能獲得名譽，成就大的果報，各種善行普遍到來，獲得甘露的法味，到達無為的境界，便能成就神通，消除各種雜亂的念頭，獲得沙門的果位，最終達到涅槃。』什麼是一種法呢？就是所謂的念天。 佛陀告訴各位比丘：『如何修行念天，便能獲得名譽，成就大的果報，各種善行普遍到來，獲得甘露的滋味，到達無為的境界，便能成就神通，消除各種雜亂的念頭，獲得沙門的果位，最終達到涅槃？』 當時，各位比丘對世尊說：『諸法的根本，都是如來您所說的。希望世尊為各位比丘宣說這個微妙的意義，各位比丘從如來這裡聽聞之後，便會接受並奉行。』 當時，世尊告訴各位比丘：『仔細聽！仔細聽！好好思考，我將為你們詳細地分別解說。』 各位比丘回答說：『是的，世尊！』各位比丘向前接受教誨。
English version: If someone scolds me, I will ultimately not retaliate; if someone harms me, even if they attack me with fists, knives, sticks, tiles, or stones, I should generate a compassionate heart and not give rise to anger. What I give, the intention of giving will not cease. This, bhikkhus! is called great giving, and it will achieve great rewards, all kinds of good deeds will universally arrive, one will obtain the taste of nectar, reach the state of non-action, then one will achieve supernatural powers, eliminate all kinds of chaotic thoughts, obtain the fruit of a śramaṇa, and ultimately reach nirvana. Therefore, bhikkhus! you should always contemplate, not abandoning the thought of giving, and then you will obtain these wonderful merits. Thus, bhikkhus! you should learn in this way. At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (Six) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the bhikkhus: 'You should cultivate one dharma, you should widely propagate one dharma; having cultivated one dharma, you will then obtain fame, achieve great rewards, all kinds of good deeds will universally arrive, you will obtain the taste of the nectar of dharma, reach the state of non-action, then you will achieve supernatural powers, eliminate all kinds of chaotic thoughts, obtain the fruit of a śramaṇa, and ultimately reach nirvana.' What is one dharma? It is what is called mindfulness of the devas. The Buddha told the bhikkhus: 'How does one cultivate mindfulness of the devas, so that one can obtain fame, achieve great rewards, all kinds of good deeds will universally arrive, obtain the taste of nectar, reach the state of non-action, then achieve supernatural powers, eliminate all kinds of chaotic thoughts, obtain the fruit of a śramaṇa, and ultimately reach nirvana?' At that time, the bhikkhus said to the World Honored One: 'The root of all dharmas is what the Tathagata has spoken. We hope that the World Honored One will explain this subtle meaning to the bhikkhus, and the bhikkhus, having heard it from the Tathagata, will then accept and practice it.' At that time, the World Honored One told the bhikkhus: 'Listen carefully! Listen carefully! Think well, and I will explain it to you in detail.' The bhikkhus replied: 'Yes, World Honored One!' The bhikkhus stepped forward to receive the teachings.
。
世尊告曰：「若有比丘正身正意，結跏趺坐，繫念在前，無有他想，專精念天。身、口、意凈，不造穢行，行戒成身；身放光明，無所不照，成彼天身；善果報，成彼天身；眾行具足，乃成天身。如是，諸比丘！名曰念天，便得具足，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃。是故，諸比丘！常當思惟，不離天念，便當獲此諸善功德。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；修行一法已，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，逮沙門果，自致涅槃。云何為一法？所謂念休息。」
佛告諸比丘：「云何修行念休息，便有名譽，成大果報，眾善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃？」
爾時，諸比丘白世尊曰：「諸法之本，如來所說。唯愿世尊為諸比丘說此妙義，諸比丘從如來聞已，便當受持。」
爾時，世尊告諸比丘：「諦聽！諦聽！善思念之，吾當為汝廣分別說
現代漢語譯本 世尊說道：『如果有比丘端正身體，端正心意，結跏趺坐，專注于當下的念頭，沒有其他雜念，專心致志地思念天。身、口、意清凈，不做污穢的行為，行為符合戒律，身體放出光明，照耀一切，成就天身；善的果報，成就天身；各種修行都圓滿，才能成就天身。像這樣，各位比丘！這叫做思念天，就能圓滿，成就大的果報，各種善行普遍到來，得到甘露的滋味，到達無為的境界，就能成就神通，去除各種雜亂的想法，獲得沙門的果位，自己達到涅槃。因此，各位比丘！應當常常思惟，不離對天的思念，就能獲得這些善的功德。像這樣，各位比丘！應當這樣學習。』 當時，各位比丘聽了佛所說的話，歡喜地奉行。
（七）
我聽聞是這樣的：
一時，佛在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『應當修行一種法，應當廣泛傳播一種法；修行一種法之後，就能獲得名譽，成就大的果報，各種善行普遍到來，得到甘露的滋味，到達無為的境界，就能成就神通，去除各種雜亂的想法，獲得沙門的果位，自己達到涅槃。什麼叫做一種法呢？就是思念休息。』
佛告訴各位比丘：『如何修行思念休息，就能獲得名譽，成就大的果報，各種善行普遍到來，得到甘露的滋味，到達無為的境界，就能成就神通，去除各種雜亂的想法，獲得沙門的果位，自己達到涅槃呢？』
當時，各位比丘對世尊說：『各種法的根本，都是如來所說的。希望世尊為各位比丘解說這個微妙的意義，各位比丘從如來那裡聽聞之後，就應當接受並奉行。』
當時，世尊告訴各位比丘：『仔細聽！仔細聽！好好地思考，我將為你們詳細地分別解說。』
English version The World-Honored One said: 'If there is a bhikkhu who straightens his body and mind, sits in the lotus position, focuses his mind on the present, has no other thoughts, and concentrates on contemplating the heavens. If his body, speech, and mind are pure, he does not engage in defiled actions, and his conduct is in accordance with the precepts, his body will emit light, illuminating everything, and he will attain a heavenly body; good karmic results will lead to a heavenly body; and when all practices are complete, he will attain a heavenly body. Thus, bhikkhus! This is called contemplating the heavens, and it will be fulfilled, leading to great karmic results, all good deeds will universally arrive, the taste of nectar will be obtained, the state of non-action will be reached, supernatural powers will be attained, all confused thoughts will be eliminated, the fruit of a śramaṇa will be obtained, and one will reach Nirvana by oneself. Therefore, bhikkhus! You should always contemplate, not departing from the contemplation of the heavens, and you will obtain these good merits. Thus, bhikkhus! You should learn in this way.' At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
(Seven)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti.
At that time, the World-Honored One told the bhikkhus: 'You should practice one dharma, you should widely propagate one dharma; having practiced one dharma, you will gain fame, achieve great karmic results, all good deeds will universally arrive, the taste of nectar will be obtained, the state of non-action will be reached, supernatural powers will be attained, all confused thoughts will be eliminated, the fruit of a śramaṇa will be obtained, and one will reach Nirvana by oneself. What is this one dharma? It is the contemplation of rest.'
The Buddha told the bhikkhus: 'How does one practice the contemplation of rest, so that one gains fame, achieves great karmic results, all good deeds universally arrive, the taste of nectar is obtained, the state of non-action is reached, supernatural powers are attained, all confused thoughts are eliminated, the fruit of a śramaṇa is obtained, and one reaches Nirvana by oneself?'
At that time, the bhikkhus said to the World-Honored One: 'The root of all dharmas is what the Tathagata has spoken. We beseech the World-Honored One to explain this subtle meaning to the bhikkhus, and the bhikkhus, having heard it from the Tathagata, will accept and practice it.'
At that time, the World-Honored One told the bhikkhus: 'Listen carefully! Listen carefully! Think well, and I will explain it to you in detail.'
。」
諸比丘對曰：「如是。世尊！」諸比丘前受教已。
世尊告曰：「若有比丘正身正意，結跏趺坐，繫念在前，無有他想，專精念休息。所謂休息者，心意想息，志性詳諦，亦無卒暴，恒專一心，意樂閑居，常求方便，入三昧定。常念不貪，勝光上達。如是，諸比丘！名曰念休息，便得具足，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃。是故，諸比丘！常當思惟，不離休息念，便當獲此諸善功德。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；修行一法已，便有名譽，成大果報，諸善普具，得甘露味，至無為處，便成神通，除諸亂想，逮沙門果，自致涅槃。云何為一法？所謂念安般。」
佛告諸比丘：「云何修行念安般，便有名譽，成大果報，眾善普具，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃？」
爾時，諸比丘白世尊曰：「諸法之本，如來所宣。唯愿世尊為諸比丘說此妙義，諸比丘從如來聞已，便當受持
現代漢語譯本： 眾比丘回答說：『是的，世尊！』眾比丘接受教誨后。 世尊告誡說：『如果有比丘端正身體，集中意念，結跏趺坐，將意念專注於前方，沒有其他雜念，專心致志地修習止息。所謂的止息，是指心意念想止息，意志清晰明瞭，不急躁，始終專心一意，樂於獨處，經常尋求方便，進入三昧禪定。常念不貪，使智慧光明向上通達。像這樣，諸位比丘！這叫做修習止息，便能圓滿具足，成就大果報，各種善行普遍達到，獲得甘露的滋味，到達無為的境界，便能成就神通，去除各種雜亂的念頭，獲得沙門的果位，自己達到涅槃。因此，諸位比丘！應當經常思考，不離止息的念頭，便能獲得這些善的功德。像這樣，諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛所說，歡喜地奉行。 （八） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『應當修行一種法，應當廣泛傳播一種法；修行一種法后，便能獲得名譽，成就大果報，各種善行普遍具足，獲得甘露的滋味，到達無為的境界，便能成就神通，去除各種雜亂的念頭，獲得沙門的果位，自己達到涅槃。什麼是一種法呢？就是修習安般念。』 佛陀告訴眾比丘：『如何修習安般念，便能獲得名譽，成就大果報，各種善行普遍具足，獲得甘露的滋味，到達無為的境界，便能成就神通，去除各種雜亂的念頭，獲得沙門的果位，自己達到涅槃？』 當時，眾比丘對世尊說：『諸法的根本，是如來您所宣說的。唯愿世尊為眾比丘宣說這其中的奧妙，眾比丘從如來這裡聽聞后，便會受持奉行。』
English version: The monks replied, 'Yes, Venerable One!' Having received the teaching, the monks. The World-Honored One said, 'If a monk straightens his body, focuses his mind, sits cross-legged, directs his attention forward, has no other thoughts, and concentrates on the practice of cessation. The so-called cessation means the cessation of mental thoughts, a clear and detailed will, without haste, always with a focused mind, enjoying solitude, constantly seeking skillful means, entering samadhi. Constantly mindful of non-greed, the light of wisdom reaches upwards. Thus, monks! This is called the practice of cessation, and one will be fully accomplished, achieve great rewards, all good deeds will be universally attained, one will obtain the taste of nectar, reach the unconditioned state, achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a Shramana, and reach Nirvana by oneself. Therefore, monks! You should always contemplate, not departing from the thought of cessation, and you will obtain these good merits. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (8) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks, 'You should practice one Dharma, you should widely propagate one Dharma; having practiced one Dharma, you will gain fame, achieve great rewards, all good deeds will be universally complete, you will obtain the taste of nectar, reach the unconditioned state, achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a Shramana, and reach Nirvana by yourself. What is the one Dharma? It is the practice of mindfulness of breathing (Anapanasati).' The Buddha told the monks, 'How does one practice mindfulness of breathing, so that one gains fame, achieves great rewards, all good deeds are universally complete, one obtains the taste of nectar, reaches the unconditioned state, achieves supernatural powers, eliminates all confused thoughts, attains the fruit of a Shramana, and reaches Nirvana by oneself?' At that time, the monks said to the World-Honored One, 'The root of all Dharmas is what the Tathagata has proclaimed. We beseech the World-Honored One to explain this profound meaning to the monks, and the monks, having heard it from the Tathagata, will uphold and practice it.'
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爾時，世尊告諸比丘：「諦聽！諦聽！善思念之，吾當為汝廣分別說。」
諸比丘對曰：「如是。世尊！」諸比丘前受教已。
世尊告曰：「若有比丘正身正意，結跏趺坐，繫念在前，無有他想，專精念安般。所謂安般者。若息長時，亦當觀知我今息長；若復息短，亦當觀知我今息短；若息極冷，亦當觀知我今息冷；若復息熱，亦當觀知我今息熱。具觀身體，從頭至足皆當觀知。若復息有長短，亦當觀息有長有短，用心持身，知息長短，皆悉知之，尋息出入，分別曉了。若心持身知息長短，亦復知之，數息長短，分別曉了。如是，諸比丘！名曰念安般，便得具足，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃。是故，諸比丘！常當思惟，不離安般念，便當獲此諸善功德。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；修行一法已，便有名譽，成大果報，諸善普至，得甘露味，至無為道，便成神通，除諸亂想，逮沙門果，自致涅槃。云何為一法？所謂念身
那時，世尊告訴眾比丘：『仔細聽！仔細聽！好好思考，我將為你們詳細解說。』 眾比丘回答說：『是的，世尊！』眾比丘恭敬地接受了教誨。 世尊說：『如果有比丘端正身體，集中意念，結跏趺坐，將意念專注於前方，沒有其他雜念，專心致志地修習安般念。所謂安般念，就是當呼吸長時，應當觀察知道我現在呼吸長；如果呼吸短時，也應當觀察知道我現在呼吸短；如果呼吸極冷，也應當觀察知道我現在呼吸冷；如果呼吸熱時，也應當觀察知道我現在呼吸熱。仔細觀察身體，從頭到腳都應當觀察知道。如果呼吸有長短，也應當觀察呼吸有長有短，用心保持身體，知道呼吸的長短，都完全知道，隨著呼吸的出入，分別清楚地瞭解。如果用心保持身體，知道呼吸的長短，也知道，數呼吸的長短，分別清楚地瞭解。像這樣，眾比丘！這叫做修習安般念，便能圓滿具足，成就大的果報，各種善行普遍達到，得到甘露的滋味，到達無為的境界，便能成就神通，去除各種雜亂的想法，獲得沙門的果位，自己達到涅槃。因此，眾比丘！應當常常思考，不離開安般念，便能獲得這些善的功德。像這樣，眾比丘！應當這樣學習。』 當時，眾比丘聽了佛的教誨，歡喜地奉行。 （九） 我聽聞是這樣： 一時，佛在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『應當修行一種法，應當廣泛傳播一種法；修行這種法后，便能獲得名譽，成就大的果報，各種善行普遍達到，得到甘露的滋味，到達無為的道，便能成就神通，去除各種雜亂的想法，獲得沙門的果位，自己達到涅槃。什麼是一種法呢？就是念身。』
At that time, the World-Honored One told the bhikkhus: 'Listen carefully! Listen carefully! Think well, and I will explain it to you in detail.' The bhikkhus replied: 'Yes, World-Honored One!' The bhikkhus respectfully received the teaching. The World-Honored One said: 'If there is a bhikkhu who straightens his body, concentrates his mind, sits cross-legged, focuses his mind in front, has no other thoughts, and concentrates on practicing mindfulness of breathing. What is mindfulness of breathing? When the breath is long, one should observe and know that my breath is long now; if the breath is short, one should also observe and know that my breath is short now; if the breath is very cold, one should also observe and know that my breath is cold now; if the breath is hot, one should also observe and know that my breath is hot now. Carefully observe the body, from head to toe, one should observe and know. If the breath has length, one should also observe that the breath has length, maintain the body with the mind, know the length of the breath, know it completely, and follow the breath in and out, clearly understand it separately. If one maintains the body with the mind, knows the length of the breath, also knows, counts the length of the breath, and clearly understands it separately. Like this, bhikkhus! This is called practicing mindfulness of breathing, and one can achieve completeness, accomplish great rewards, all good deeds will be universally attained, one will obtain the taste of nectar, reach the state of non-action, then one can achieve supernatural powers, remove all kinds of chaotic thoughts, obtain the fruit of a śramaṇa, and reach Nirvana by oneself. Therefore, bhikkhus! You should always think, do not leave mindfulness of breathing, and you will obtain these good merits. Like this, bhikkhus! You should learn like this.' At that time, the bhikkhus heard the Buddha's teachings and joyfully practiced them. (Nine) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the World-Honored One told the bhikkhus: 'You should practice one dharma, you should widely propagate one dharma; after practicing this dharma, you will gain fame, achieve great rewards, all good deeds will be universally attained, you will obtain the taste of nectar, reach the path of non-action, then you can achieve supernatural powers, remove all kinds of chaotic thoughts, obtain the fruit of a śramaṇa, and reach Nirvana by yourself. What is one dharma? It is mindfulness of the body.'
。」
佛告諸比丘：「云何修行念身，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃？」
爾時，諸比丘白世尊曰：「諸法之本，如來所宣。唯愿世尊為諸比丘說此妙法，諸比丘從如來聞法已，便當受持。」
爾時，世尊告諸比丘：「諦聽！諦聽！善思念之，吾當為汝廣分別說。」
諸比丘對曰：「如是。世尊！」諸比丘前受教已。
世尊告曰：「若有比丘正身正意，結跏趺坐，繫念在前，無有他想，專精念身。所謂念身者，發、毛、爪、齒、皮、肉、筋、骨、膽、肝、肺、心、脾、腎、大腸、小腸、白䐈、膀胱、屎、尿、百葉、滄、蕩、脾、泡、溺、淚、唾、涕、膿、血、肪脂、㵪、髑髏、腦。何者是身為？地種是也？水種是也？火種是耶？風種是也？為父種、母種所造耶？從何處來？為誰所造？眼、耳、鼻、口、身、心，此終當生何處？如是。諸比丘！名曰念身，便得具足，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃。是故，諸比丘！常當思惟，不離身念，便當獲此諸善功德。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：佛陀告訴眾比丘：『如何修行念身，才能獲得名譽，成就大的果報，各種善行普遍達到，得到甘露的滋味，到達無為的境界，從而成就神通，消除各種雜亂的想法，獲得沙門的果位，自己達到涅槃呢？』 當時，眾比丘對世尊說：『諸法的根本，都是如來您所宣說的。希望世尊為我們比丘們宣說這個微妙的法，我們比丘們聽聞如來說法后，一定會接受並奉行。』 當時，世尊告訴眾比丘：『仔細聽！仔細聽！好好思考並記住，我將為你們詳細分別解說。』 眾比丘回答說：『是的，世尊！』眾比丘接受教誨后。 世尊說：『如果有比丘端正身體，端正心意，結跏趺坐，將意念集中在前方，沒有其他雜念，專心致志地念身。所謂念身，就是念頭髮、毛髮、指甲、牙齒、面板、肌肉、筋、骨、膽、肝、肺、心、脾、腎、大腸、小腸、白膜、膀胱、屎、尿、百葉、痰、涎、膿、泡、溺、淚、唾、涕、膿、血、脂肪、髓、頭蓋骨、腦。身體是什麼呢？是地種嗎？是水種嗎？是火種嗎？是風種嗎？是父母的精血所造嗎？從哪裡來？是誰造的？眼、耳、鼻、口、身、心，這些最終將生到哪裡？像這樣，諸位比丘！就叫做念身，便能得到具足，成就大的果報，各種善行普遍達到，得到甘露的滋味，到達無為的境界，從而成就神通，消除各種雜亂的想法，獲得沙門的果位，自己達到涅槃。因此，諸位比丘！應當經常思維，不離對身體的觀想，便能獲得這些善的功德。像這樣，諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地接受並奉行。
English version: The Buddha told the monks, 'How does one practice mindfulness of the body to gain fame, achieve great rewards, have all good things come, attain the taste of nectar, reach the state of non-action, thereby achieve supernatural powers, eliminate all confused thoughts, obtain the fruit of a Shramana, and reach Nirvana by oneself?' At that time, the monks said to the World Honored One, 'The root of all dharmas is what the Tathagata proclaims. We wish that the World Honored One would explain this wonderful Dharma to us monks. After hearing the Dharma from the Tathagata, we will accept and practice it.' At that time, the World Honored One told the monks, 'Listen carefully! Listen carefully! Think well and remember it, and I will explain it to you in detail.' The monks replied, 'Yes, World Honored One!' The monks received the teaching. The World Honored One said, 'If there is a monk who straightens his body and mind, sits in the lotus position, focuses his mind in front, has no other thoughts, and concentrates on mindfulness of the body. What is meant by mindfulness of the body is mindfulness of hair, body hair, nails, teeth, skin, flesh, tendons, bones, gall bladder, liver, lungs, heart, spleen, kidneys, large intestine, small intestine, white membrane, bladder, feces, urine, omentum, phlegm, saliva, pus, foam, tears, spittle, snot, pus, blood, fat, marrow, skull, and brain. What is the body? Is it the earth element? Is it the water element? Is it the fire element? Is it the wind element? Is it made from the essence of the father and mother? Where does it come from? Who made it? The eyes, ears, nose, mouth, body, and mind, where will these ultimately be born? Like this, monks! This is called mindfulness of the body, and one will be complete, achieve great rewards, have all good things come, attain the taste of nectar, reach the state of non-action, thereby achieve supernatural powers, eliminate all confused thoughts, obtain the fruit of a Shramana, and reach Nirvana by oneself. Therefore, monks! You should always contemplate, not separate from mindfulness of the body, and you will obtain these good merits. Like this, monks! You should learn in this way.' At that time, the monks heard what the Buddha said, and joyfully accepted and practiced it.
。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；修行一法已，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，逮沙門果，自致涅槃。云何為一法？所謂念死。」
佛告諸比丘：「云何修行念死，便有名譽，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃？」
爾時，諸比丘白世尊曰：「諸法之本，如來所宣。唯愿世尊為諸比丘說此妙法，諸比丘從如來聞法已，便當受持。」
爾時，世尊告諸比丘：「諦聽！諦聽！善思念之，吾當為汝廣分別說。」
諸比丘對曰：「如是。世尊！」諸比丘前受教已。
世尊告曰：「若有比丘正身正意，結跏趺坐，繫念在前，無有他想，專精念死。所謂死者，此沒生彼，往來諸趣，命逝不停，諸根散壞，如腐敗木，命根斷絕，宗族分離，無形無響，亦無相貌。如是，諸比丘！名曰念死，便得具足，成大果報，諸善普至，得甘露味，至無為處，便成神通，除諸亂想，獲沙門果，自致涅槃。是故，諸比丘！常當思惟，不離死念，便當獲此諸善功德。如是，諸比丘！當作是學
現代漢語譯本 （一〇） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『應當修行一種法，應當廣佈一種法；修行一種法后，便能獲得名譽，成就大的果報，各種善行普遍到來，得到甘露的滋味，到達無為的境界，便能成就神通，去除各種雜亂的想法，獲得沙門的果位，自己達到涅槃。』什麼是一種法呢？就是所謂的念死。 佛陀告訴眾比丘：『如何修行念死，便能獲得名譽，成就大的果報，各種善行普遍到來，得到甘露的滋味，到達無為的境界，便能成就神通，去除各種雜亂的想法，獲得沙門的果位，自己達到涅槃呢？』 當時，眾比丘對世尊說：『各種法的根本，都是如來您所宣說的。希望世尊為眾比丘宣說這種妙法，眾比丘從如來聽聞佛法后，便會接受並奉行。』 當時，世尊告訴眾比丘：『仔細聽！仔細聽！好好思考，我將為你們詳細分別解說。』 眾比丘回答說：『是的，世尊！』眾比丘接受教誨后。 世尊說：『如果有比丘端正身體，端正心意，結跏趺坐，將意念集中在前方，沒有其他想法，專心致志地念死。所謂死，就是此生結束而往生彼處，在各個輪迴中往來，生命逝去不停留，各種感官散壞，如同腐爛的木頭，生命之根斷絕，宗族分離，沒有形體，沒有聲響，也沒有相貌。像這樣，眾比丘！就叫做念死，便能得到具足，成就大的果報，各種善行普遍到來，得到甘露的滋味，到達無為的境界，便能成就神通，去除各種雜亂的想法，獲得沙門的果位，自己達到涅槃。因此，眾比丘！應當常常思惟，不離開對死亡的念想，便能獲得這些善的功德。像這樣，眾比丘！應當這樣學習。』
English version (Ten) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks, 'You should cultivate one dharma, you should widely propagate one dharma; having cultivated one dharma, you will then have fame, achieve great rewards, all good things will universally arrive, you will obtain the taste of nectar, reach the state of non-action, then achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a Shramana, and reach Nirvana by yourself.' What is this one dharma? It is called mindfulness of death. The Buddha told the monks, 'How does one cultivate mindfulness of death, so that one will have fame, achieve great rewards, all good things will universally arrive, obtain the taste of nectar, reach the state of non-action, then achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a Shramana, and reach Nirvana by oneself?' At that time, the monks said to the World Honored One, 'The root of all dharmas is what the Tathagata proclaims. We wish that the World Honored One would explain this wonderful dharma to the monks, and after the monks hear the dharma from the Tathagata, they will accept and uphold it.' At that time, the World Honored One told the monks, 'Listen carefully! Listen carefully! Think well, and I will explain it to you in detail.' The monks replied, 'Yes, World Honored One!' The monks received the teaching. The World Honored One said, 'If there is a monk who straightens his body and mind, sits in the lotus position, focuses his mind in front, has no other thoughts, and concentrates on mindfulness of death. What is called death is that this life ends and one is reborn elsewhere, going back and forth in various realms, life passes without stopping, the various senses break down, like rotten wood, the root of life is severed, the family is separated, there is no form, no sound, and no appearance. Like this, monks! This is called mindfulness of death, and one will then be complete, achieve great rewards, all good things will universally arrive, obtain the taste of nectar, reach the state of non-action, then achieve supernatural powers, eliminate all confused thoughts, attain the fruit of a Shramana, and reach Nirvana by oneself. Therefore, monks! You should always contemplate, not leaving the thought of death, and you will then obtain these good merits. Like this, monks! You should learn in this way.'
。」
爾時，諸比丘聞佛所說，歡喜奉行。
佛、法及聖眾， 乃至竟死念， 雖與上同名， 其義各別異。
增壹阿含經卷第二 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第三
東晉罽賓三藏瞿曇僧伽提婆譯
弟子品第四
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我聲聞中第一比丘，寬仁博識，善能勸化，將養聖眾，不失威儀，所謂阿若拘鄰比丘是。初受法味，思惟四諦，亦是阿若拘鄰比丘。善能勸導，福度人民，所謂優陀夷比丘是。速成神通，中不有誨，所謂摩訶男比丘是。恒飛虛空，足不蹈地，善肘比丘是。乘虛教化，意無榮冀，所謂婆破比丘是。居樂天上，不處人中，所謂牛跡比丘是。恒觀惡露不凈之想，善勝比丘是。將養聖眾，四事供養，所謂優留毗迦葉比丘是。心意寂然，降伏諸結，所謂江迦葉比丘是。觀了諸法，都無所著，所謂象迦葉比丘是。」
拘鄰、陀夷、男 善肘、婆第五 牛跡及善勝 迦葉三兄弟
（二）
「我聲聞中第一比丘，威容端正，行步庠序，所謂馬師比丘是。智慧無窮，決了諸疑，所謂舍利弗比丘是
當時，眾比丘聽聞佛陀所說，歡喜地奉行。 佛、法以及聖眾，乃至到生命終結都應憶念，雖然名稱相同，但其意義卻各有不同。 《增一阿含經》卷第二 《增一阿含經》卷第三 東晉罽賓三藏瞿曇僧伽提婆譯 弟子品第四 （一） 我聽聞是這樣的： 一時，佛陀在舍衛國祇樹給孤獨園。 當時，世尊告訴眾比丘：『我的聲聞弟子中，第一位比丘，寬厚仁慈，博學多識，善於勸導教化，照顧聖眾，不失威儀，就是阿若拘鄰比丘。最初領受佛法滋味，思惟四諦，也是阿若拘鄰比丘。善於勸導，以福德度化人民，就是優陀夷比丘。迅速成就神通，中間沒有懈怠，就是摩訶男比丘。經常飛行於虛空，腳不踩地，是善肘比丘。乘虛空教化，心中沒有榮華富貴的期望，就是婆破比丘。居住在天上，不處在人間，就是牛跡比丘。經常觀察身體的污穢不凈，是善勝比丘。照顧聖眾，提供四事供養，就是優留毗迦葉比丘。心意寂靜，降伏各種煩惱，就是江迦葉比丘。觀察瞭解諸法，沒有任何執著，就是象迦葉比丘。』 拘鄰、陀夷、男，善肘、婆為第五，牛跡及善勝，迦葉三兄弟。 （二） 『我的聲聞弟子中，第一位比丘，威儀容貌端正，行走步伐穩重有序，就是馬師比丘。智慧無窮，能決斷各種疑惑，就是舍利弗比丘。
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. The Buddha, the Dharma, and the Sangha, should be remembered until the end of life. Although they share the same name, their meanings are each different. 'Ekottara Agama Sutra', Scroll 2 'Ekottara Agama Sutra', Scroll 3 Translated by the Tripitaka master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty Chapter Four: Disciples (1) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. At that time, the World Honored One told the bhikkhus: 'Among my sravaka disciples, the foremost bhikkhu, who is generous and kind, learned and knowledgeable, good at exhorting and teaching, caring for the Sangha, and not losing his dignity, is the bhikkhu Ajnata Kaundinya. The first to receive the taste of the Dharma, and to contemplate the Four Noble Truths, is also the bhikkhu Ajnata Kaundinya. Good at exhorting and guiding, and using merit to liberate people, is the bhikkhu Udayin. Quickly attaining supernatural powers, without any laziness in between, is the bhikkhu Mahanama. Constantly flying in the sky, without his feet touching the ground, is the bhikkhu Good-Elbow. Teaching while riding in the sky, without any desire for glory or wealth, is the bhikkhu Bhava. Dwelling in the heavens, not among humans, is the bhikkhu Cow-Track. Constantly contemplating the impurity of the body, is the bhikkhu Good-Victory. Caring for the Sangha, providing the four requisites, is the bhikkhu Uruvilva Kasyapa. With a peaceful mind, subduing all fetters, is the bhikkhu Ganga Kasyapa. Observing and understanding all dharmas, without any attachment, is the bhikkhu Elephant Kasyapa.' Kaundinya, Udayin, Mahanama, Good-Elbow, Bhava is the fifth, Cow-Track and Good-Victory, the three Kasyapa brothers. (2) 'Among my sravaka disciples, the foremost bhikkhu, with dignified appearance, walking with measured steps, is the bhikkhu Asvajit. With boundless wisdom, resolving all doubts, is the bhikkhu Sariputra.'
。神足輕舉，飛到十方，所謂大目揵連比丘是。勇猛精進，堪任苦行，所謂二十億耳比丘是。十二頭陀，難得之行，所謂大迦葉比丘是。天眼第一，見十方域，所謂阿那律比丘是。坐禪入定，心不錯亂，所謂離曰比丘是。能廣勸率，施立齋講，陀羅婆摩羅比丘是。安造房舍，興招提僧，所謂小陀羅婆摩羅比丘是。貴豪種族，出家學道，所謂羅吒婆羅比丘是。善分別義，敷演道教，所謂大迦旃延比丘是。」
馬師、舍利弗 拘律、耳、迦葉 阿那律、離曰 摩羅、吒、旃延
（三）
「我聲聞中第一比丘，堪任受籌，不違禁法，所謂軍頭波漢比丘是。降伏外道，履行正法，所謂賓頭盧比丘是。瞻視疾病，供給醫藥，所謂識比丘是。四事供養衣被、飲食，亦是識比丘。能造偈頌，嘆如來德，鵬耆舍比丘是。言論辯了而無疑滯，亦是鵬耆舍比丘。得四辯才，觸難答對，所謂摩訶拘絺羅比丘是。清凈閑居，不樂人中，所謂堅牢比丘是。乞食耐辱，不避寒暑，所謂難提比丘是。獨處靜坐，專意念道，所謂今毗羅比丘是。一坐一食，不移乎處，所謂施羅比丘是。守持三衣，不離食、息，所謂浮彌比丘是
現代漢語譯本 『神通輕快，能飛到十方世界，這就是所謂的大目犍連比丘。勇猛精進，能承受苦行，這就是所謂的二十億耳比丘。能行十二種頭陀苦行，這種修行很難得，這就是所謂的大迦葉比丘。天眼第一，能看見十方世界，這就是所謂的阿那律比丘。坐禪入定，心不散亂，這就是所謂的離曰比丘。能廣泛勸導，施捨建立齋堂，這就是陀羅婆摩羅比丘。能建造房舍，興建僧院，這就是所謂的小陀羅婆摩羅比丘。出身高貴豪門，出家學道，這就是所謂的羅吒婆羅比丘。善於分辨義理，宣講佛法教義，這就是所謂的大迦旃延比丘。』 馬師、舍利弗，拘律、耳、迦葉，阿那律、離曰，摩羅、吒、旃延 『我的聲聞弟子中第一比丘，能接受籌碼，不違背戒律，這就是所謂的軍頭波漢比丘。能降伏外道，奉行正法，這就是所謂的賓頭盧比丘。能照顧病人，供給醫藥，這就是所謂的識比丘。四事供養衣被、飲食，也是識比丘。能創作偈頌，讚歎如來功德，這就是鵬耆舍比丘。言辭辯論清晰而沒有疑惑，也是鵬耆舍比丘。能獲得四種辯才，能應對各種難題，這就是所謂的摩訶拘絺羅比丘。清凈閑居，不喜歡在人群中，這就是所謂的堅牢比丘。乞食能忍受屈辱，不避寒暑，這就是所謂的難提比丘。獨自居住，專心修道，這就是所謂的今毗羅比丘。一日一坐一食，不移動地方，這就是所謂的施羅比丘。能守護三衣，不離食、息，這就是所謂的浮彌比丘。
English version 'With supernatural powers, he could fly to the ten directions, this is the so-called Mahāmaudgalyāyana Bhikkhu. Courageous and diligent, capable of enduring ascetic practices, this is the so-called Twenty Billion Ears Bhikkhu. Practicing the twelve dhūta ascetic practices, a rare practice, this is the so-called Mahākāśyapa Bhikkhu. With the foremost heavenly eye, seeing the ten directions, this is the so-called Aniruddha Bhikkhu. Sitting in meditation, with a calm mind, this is the so-called Li Ri Bhikkhu. Able to widely encourage, give alms and establish dining halls, this is Dharavamarabhikkhu. Able to build houses and establish monasteries, this is the so-called Small Dharavamarabhikkhu. Born into a noble and wealthy family, leaving home to study the Way, this is the so-called Rādhavarabhikkhu. Good at distinguishing meanings and expounding the Dharma, this is the so-called Mahākātyāyana Bhikkhu.' Aśvajit, Śāriputra, Koliya, Ear, Kāśyapa, Aniruddha, Li Ri, Mara, Ratha, Kātyāyana 'Among my Śrāvaka disciples, the foremost Bhikkhu, capable of receiving tokens and not violating the precepts, this is the so-called Kundopadhāniya Bhikkhu. Able to subdue heretics and practice the true Dharma, this is the so-called Piṇḍola Bhikkhu. Able to care for the sick and provide medicine, this is the so-called Śikṣā Bhikkhu. Providing the four requisites of clothing, food, etc., is also Śikṣā Bhikkhu. Able to compose verses praising the virtues of the Tathāgata, this is Paṅgīsa Bhikkhu. Eloquent and without doubt in debate, this is also Paṅgīsa Bhikkhu. Able to obtain the four kinds of eloquence and answer difficult questions, this is the so-called Mahākoṣṭhila Bhikkhu. Living in quiet seclusion, not enjoying being among people, this is the so-called Dṛḍha Bhikkhu. Begging for food and enduring humiliation, not avoiding cold or heat, this is the so-called Nanda Bhikkhu. Living alone, focusing on the path, this is the so-called Kumbhīra Bhikkhu. Sitting and eating once a day, not moving from the spot, this is the so-called Śīla Bhikkhu. Upholding the three robes, not separating from food and rest, this is the so-called Bhūmi Bhikkhu.'
。」
軍頭、賓頭盧 識、鵬、拘絺羅 善牢及難提 今毗、施羅、彌
（四）
「我聲聞中第一比丘，樹下坐禪，意不移轉，所謂狐疑離曰比丘是。苦身露坐，不避風雨，所謂婆嗟比丘是。獨樂空閑，專意思惟，所謂陀素比丘是。著五納衣，不著榮飾，所謂尼婆比丘是。常樂冢間，不處人中，所謂優多羅比丘是。恒坐草蓐，日福度人，所謂盧醯寧比丘是。不與人語，視地而行，所謂優鉗摩尼江比丘是。坐起行步，常入三昧，所謂刪提比丘是。好游遠國，教授人民，所謂曇摩留支比丘是。喜集聖眾，論說法味，所謂迦淚比丘是。」
狐疑、婆蹉離 陀蘇、婆、優多 盧醯、優迦摩 息、曇摩留、淚
（五）
「我聲聞中第一比丘，壽命極長，終不中夭，所謂婆拘羅比丘是。常樂閑居，不處眾中，所謂婆拘羅比丘是。能廣說法，分別義理，所謂滿愿子比丘是。奉持戒律，無所觸犯，優波離比丘是。得信解脫，意無猶豫，所謂婆迦利比丘是。天體端正，與世殊異，所謂難陀比丘是。諸根寂靜，心不變易，亦是難陀比丘。辯才捽髮，解人疑滯，所謂婆陀比丘是。能廣說義，理不有違，所謂斯尼比丘是。喜著好衣，行本清凈，所謂天須菩提比丘是
軍頭、賓頭盧，識、鵬、拘絺羅，善牢及難提，今毗、施羅、彌。 『我聲聞弟子中第一的比丘，在樹下禪坐，心意堅定不移，被稱為離狐疑的比丘。苦行露宿，不避風雨，被稱為婆蹉比丘。喜歡獨自清靜，專心思考，被稱為陀素比丘。穿著五種縫綴的舊衣，不追求華麗的裝飾，被稱為尼婆比丘。經常喜歡在墳墓間，不處在人群中，被稱為優多羅比丘。經常坐在草墊上，每天為人們帶來福祉，被稱為盧醯寧比丘。不與人交談，看著地面行走，被稱為優鉗摩尼江比丘。坐立行走，經常進入禪定，被稱為刪提比丘。喜歡遊歷遠方國家，教導人民，被稱為曇摩留支比丘。喜歡聚集聖眾，討論佛法，被稱為迦淚比丘。』 狐疑、婆蹉離，陀蘇、婆、優多，盧醯、優迦摩，息、曇摩留、淚。 『我聲聞弟子中第一的比丘，壽命極長，不會中途夭折，被稱為婆拘羅比丘。經常喜歡閑居，不處在人群中，被稱為婆拘羅比丘。能夠廣泛地宣講佛法，分辨義理，被稱為滿愿子比丘。奉持戒律，沒有觸犯，被稱為優波離比丘。獲得信解脫，心中沒有猶豫，被稱為婆迦利比丘。天生容貌端正，與世人不同，被稱為難陀比丘。諸根寂靜，心不改變，也是難陀比丘。辯才敏捷，能解除人們的疑惑，被稱為婆陀比丘。能夠廣泛地宣講佛法，道理沒有違背，被稱為斯尼比丘。喜歡穿著好衣服，行為清凈，被稱為天須菩提比丘。
Gunatou, Bin Toulu, Shi, Peng, Ju Chi Luo, Shan Lao Ji Nan Ti, Jin Pi, Shi Luo, Mi. 'Among my disciples who are Shravakas, the foremost Bhikshu who sits in meditation under a tree, with unwavering mind, is called the Bhikshu who is free from doubt. The one who practices asceticism, sleeping in the open, not avoiding wind and rain, is called Bhikshu Pocha. The one who enjoys solitude, focusing on contemplation, is called Bhikshu Tuosu. The one who wears five patched robes, not seeking ornate decorations, is called Bhikshu Nipo. The one who often likes to be among the tombs, not staying in crowds, is called Bhikshu Yuduoluo. The one who often sits on grass mats, bringing blessings to people daily, is called Bhikshu Luheining. The one who does not speak to people, walking while looking at the ground, is called Bhikshu Youqianmanijiang. The one who, in sitting, standing, and walking, often enters Samadhi, is called Bhikshu Shanti. The one who likes to travel to distant lands, teaching people, is called Bhikshu Tanmaliuzhi. The one who likes to gather with the holy assembly, discussing the taste of Dharma, is called Bhikshu Jialei.' Fox Doubt, Pocha Li, Tuosu, Po, Yuduoluo, Luhei, Youjiama, Xi, Tanmaliu, Lei. 'Among my disciples who are Shravakas, the foremost Bhikshu who has a very long life, never dying prematurely, is called Bhikshu Pokula. The one who often likes to live in seclusion, not staying in crowds, is called Bhikshu Pokula. The one who can widely preach the Dharma, distinguishing the meanings, is called Bhikshu Manyuanzi. The one who upholds the precepts, without any violations, is called Bhikshu Upali. The one who has attained faith liberation, with no hesitation in mind, is called Bhikshu Pokali. The one who has a naturally upright appearance, different from the world, is called Bhikshu Nanda. The one whose senses are tranquil, with an unchanging mind, is also Bhikshu Nanda. The one with quick eloquence, able to resolve people's doubts, is called Bhikshu Potuo. The one who can widely preach the Dharma, with no contradiction in the principles, is called Bhikshu Sini. The one who likes to wear fine clothes, with pure conduct, is called Bhikshu Tiansuxuputi.'
。常好教授諸後學者，難陀迦比丘是。善誨禁戒比丘尼僧，所謂須摩那比丘是。」
婆拘、滿、波離 婆迦利、難陀 陀、尼、須菩提 難陀、須摩那
（六）
「我聲聞中第一比丘，功德盛滿，所適無短，所謂尸婆羅比丘是。具足眾行道品之法，所謂優波先迦蘭陀子比丘是。所說和悅，不傷人意，所謂婆陀先比丘是。修行安般，思惟惡露，所謂摩訶迦延那比丘是。計我無常，心無有想，所謂優頭槃比丘是。能雜種論，暢悅心識，所謂拘摩羅迦葉比丘是。著弊惡衣，無所羞恥，所謂面王比丘是。不毀禁戒，誦讀不懈，所謂羅云比丘是。以神足力能自隱曀，所謂般兔比丘是。能化形體，作若干變，所謂周利般兔比丘是。」
尸婆、優波先 婆陀、迦延那 優頭、王、迦葉 羅云、二般兔
（七）
「我聲聞中第一比丘，豪族富貴，天性柔和，所謂釋王比丘是。乞食無厭足，教化無窮，所謂婆提婆羅比丘是。氣力強盛，無所畏難，亦是婆提婆羅比丘是。音響清徹，聲至梵天，所謂羅婆那婆提比丘是。身體香潔，熏乎四方，鴦迦阇比丘是。我聲聞中第一比丘，知時明物，所至無疑，所憶不忘，多聞廣遠，堪任奉上，所謂阿難比丘是。莊嚴服飾，行步顧影，所謂迦持利比丘是
現代漢語譯本：『常好教導後學者的，是難陀迦比丘。善於教誨持戒的比丘尼僧團的，是須摩那比丘。』 婆拘、滿、波離，婆迦利、難陀，陀、尼、須菩提，難陀、須摩那。 『我的聲聞弟子中第一的比丘，功德圓滿，所到之處沒有缺失的，是尸婆羅比丘。具足各種修行道品之法的，是優波先迦蘭陀子比丘。所說的話和藹可親，不傷害他人心意的，是婆陀先比丘。修行安般，思維不凈觀的，是摩訶迦延那比丘。認為『我』是無常的，心中沒有執著的，是優頭槃比丘。能夠雜談各種論題，使人心神愉悅的，是拘摩羅迦葉比丘。穿著破舊的衣服，不感到羞恥的，是面王比丘。不毀壞戒律，誦讀經典不懈怠的，是羅云比丘。以神足通力能夠隱身不現的，是般兔比丘。能夠變化形體，作出各種變化的，是周利般兔比丘。』 尸婆、優波先，婆陀、迦延那，優頭、王、迦葉，羅云、二般兔。 『我的聲聞弟子中第一的比丘，出身豪門富貴，天性柔和的，是釋王比丘。乞食不知滿足，教化眾生無窮盡的，是婆提婆羅比丘。氣力強盛，無所畏懼的，也是婆提婆羅比丘。聲音清澈響亮，能傳到梵天的，是羅婆那婆提比丘。身體散發香氣，薰染四方的，是鴦迦阇比丘。我的聲聞弟子中第一的比丘，知曉時機，明白事物，所到之處沒有疑惑，記憶力強，博聞廣識，堪能奉獻的，是阿難比丘。注重儀容服飾，行走時顧盼身影的，是迦持利比丘。
English version: 『The one who is always good at teaching later learners is the monk Nandaka. The one who is good at teaching the monastic order of nuns who uphold the precepts is the monk Sumana.』 Bhaggu, Manda, Pola, Bhakali, Nanda, Thada, Ni, Subhuti, Nanda, Sumana. 『Among my disciples who are the first monks, the one whose merits are complete and who has no shortcomings wherever he goes is the monk Sivala. The one who is complete in all the practices of the path is the monk Upasena Kalandaputra. The one whose words are gentle and do not hurt others' feelings is the monk Bhadraka. The one who practices mindfulness of breathing and contemplates the impurity of the body is the monk Mahakasyapa. The one who considers 『self』 to be impermanent and has no attachments in his heart is the monk Udumbara. The one who can discuss various topics and make people's minds happy is the monk Kumarajiva. The one who wears tattered clothes and is not ashamed is the monk Mianwang. The one who does not break the precepts and diligently recites the scriptures is the monk Rahula. The one who can use his supernatural powers to make himself invisible is the monk Pantaka. The one who can transform his body and make various changes is the monk Culapanthaka.』 Sivala, Upasena, Bhadraka, Kasyapa, Udumbara, Mianwang, Kasyapa, Rahula, Two Pantakas. 『Among my disciples who are the first monks, the one who comes from a wealthy and noble family and is gentle by nature is the monk Sakya. The one who is never satisfied with begging for food and whose teaching of sentient beings is endless is the monk Bhadraka. The one who is strong and fearless is also the monk Bhadraka. The one whose voice is clear and can reach the Brahma heavens is the monk Lavana Bhadraka. The one whose body emits a fragrance that permeates all directions is the monk Angaja. Among my disciples who are the first monks, the one who knows the right time, understands things, has no doubts wherever he goes, has a strong memory, is knowledgeable, and is capable of making offerings is the monk Ananda. The one who pays attention to his appearance and looks at his reflection while walking is the monk Kasyapa.
。諸王敬待，群臣所宗，所謂月光比丘是。天人所奉，恒朝侍省，所謂輸提比丘是。以舍人形，像天之貌，亦是輸提比丘。諸天師導，旨授正法，所謂天比丘是。自憶宿命無數劫事，所謂果衣比丘是。」
釋王、婆提波 羅婆、鴦迦阇 阿難、迦、月光 輸提、天、婆醯
（八）
「我聲聞中第一比丘，體性利根，智慧淵遠，所謂鴦掘魔比丘是。能降伏魔外道邪業，所謂僧迦摩比丘是。入水三昧，不以為難，所謂質多舍利弗比丘是。廣有所識，人所敬念，亦是質多舍利弗比丘是。入火三昧，普照十方，所謂善來比丘是。能降伏龍，使奉三尊，所謂那羅陀比丘是。降伏鬼神，改惡修善，所謂鬼陀比丘是。降干沓和，勤行善行，所謂毗盧遮比丘是。恒樂空定，分別空義，所謂須菩提比丘是。志在空寂，微妙德業，亦是須菩提比丘。行無想定，除去諸念，所謂耆利摩難比丘是。入無愿定，意不起亂，所謂焰盛比丘是。」
鴦掘、僧迦摩 質多、婆、那羅 閱叉、浮盧遮 善業及摩難
（九）
「我聲聞中第一比丘，入慈三昧，心無恚怒，梵摩達比丘是。入悲三昧，成就本業，所謂須深比丘是。得喜行德，無若干想，所謂娑彌陀比丘是
現代漢語譯本：'諸王敬待，群臣所尊崇，這就是所謂的月光比丘。天人所供奉，經常早晚侍奉，這就是所謂的輸提比丘。以捨棄人形，呈現天人的樣貌，這也是輸提比丘。諸天的導師，傳授正法，這就是所謂的天比丘。能回憶起宿世無數劫的事情，這就是所謂的果衣比丘。' '釋王、婆提波、羅婆、鴦迦阇，阿難、迦、月光，輸提、天、婆醯。' '我聲聞弟子中第一比丘，體性聰慧，智慧深遠，這就是所謂的鴦掘魔比丘。能降伏魔外道邪惡行為，這就是所謂的僧迦摩比丘。進入水三昧，不覺得困難，這就是所謂的質多舍利弗比丘。廣博見識，受人敬重，這也是質多舍利弗比丘。進入火三昧，普照十方，這就是所謂的善來比丘。能降伏龍，使其信奉三寶，這就是所謂的那羅陀比丘。降伏鬼神，使其改惡修善，這就是所謂的鬼陀比丘。降伏干沓和，勤勉修行善行，這就是所謂的毗盧遮比丘。恒常樂於空定，分別空性的意義，這就是所謂的須菩提比丘。志向在於空寂，具有微妙的德行，這也是須菩提比丘。修行無想定，去除各種念頭，這就是所謂的耆利摩難比丘。進入無愿定，心意不起波瀾，這就是所謂的焰盛比丘。' '鴦掘、僧迦摩，質多、婆、那羅，閱叉、浮盧遮，善業及摩難。' '我聲聞弟子中第一比丘，進入慈三昧，心中沒有嗔怒，是梵摩達比丘。進入悲三昧，成就本來的修行，這就是所謂的須深比丘。獲得喜的修行功德，沒有各種雜念，這就是所謂的娑彌陀比丘。'
English version: 'Respected by kings, revered by ministers, this is what is called the Moonlight Bhikkhu. Served by gods and humans, constantly attending morning and evening, this is what is called the Suthi Bhikkhu. Having abandoned human form, appearing in the likeness of a god, this is also the Suthi Bhikkhu. The guide of the gods, imparting the true Dharma, this is what is called the Heavenly Bhikkhu. Able to recall countless past lives, this is what is called the Fruit-Robe Bhikkhu.' 'Shakya King, Bhadrapala, Rava, Angaja, Ananda, Ka, Moonlight, Suthi, Heavenly, Bahe.' 'Among my disciples, the foremost Bhikkhu, with a sharp nature and profound wisdom, is what is called Angulimala Bhikkhu. Able to subdue the evil deeds of demons and heretics, this is what is called Sanghamaka Bhikkhu. Entering the water samadhi without difficulty, this is what is called Chitta Shariputra Bhikkhu. Widely knowledgeable and respected by people, this is also Chitta Shariputra Bhikkhu. Entering the fire samadhi, illuminating all directions, this is what is called the Well-Come Bhikkhu. Able to subdue dragons, making them revere the Three Jewels, this is what is called Narada Bhikkhu. Subduing ghosts and spirits, making them reform and cultivate goodness, this is what is called Guita Bhikkhu. Subduing Gandharvas, diligently practicing good deeds, this is what is called Virochana Bhikkhu. Constantly delighting in emptiness meditation, distinguishing the meaning of emptiness, this is what is called Subhuti Bhikkhu. Aspiring to emptiness and tranquility, possessing subtle virtues, this is also Subhuti Bhikkhu. Practicing the non-perception meditation, removing all thoughts, this is what is called Girimananda Bhikkhu. Entering the non-desire meditation, with the mind undisturbed, this is what is called Yamsheng Bhikkhu.' 'Angula, Sanghamaka, Chitta, Ba, Narada, Yaksha, Virochana, Good Deeds, and Mananda.' 'Among my disciples, the foremost Bhikkhu, entering the loving-kindness samadhi, with no anger in his heart, is Brahmadata Bhikkhu. Entering the compassion samadhi, accomplishing his original practice, this is what is called Sushen Bhikkhu. Obtaining the merit of joy, without various thoughts, this is what is called Samita Bhikkhu.'
。常守護心，意不捨離，所謂躍波迦比丘是。行焰盛三昧，終不解脫，所謂曇彌比丘是。言語粗獷，不避尊貴，所謂比利陀婆遮比丘是。入金光三昧，亦是比利陀婆遮比丘。入金剛三昧，不可沮壞，所謂無畏比丘是。所說決了，不懷怯弱，所謂須泥多比丘是。恒樂靜寂，意不處亂，所謂陀摩比丘是。義不可勝，終不可伏，所謂須羅陀比丘是。」
梵摩達、須深 娑彌、躍、曇彌 毗利陀、無畏 須泥陀、須羅
（一〇）
「我聲聞中第一比丘，曉了星宿，預知吉兇，所謂那伽波羅比丘是。恒喜三昧，禪悅為食，所謂婆私吒比丘是。常以喜為食，所謂須夜奢比丘是。恒行忍辱，對至不起，所謂滿愿盛明比丘是。修習日光三昧，所謂彌奚比丘是。明算術法，無有差錯，所謂尼拘留比丘是。分別等智，恒不忘失，所謂鹿頭比丘是。得雷電三昧者，不懷恐怖，所謂地比丘是。觀了身本，所謂頭那比丘是。最後取證得漏盡通，所謂須拔比丘是。」
那迦、吒、舍那 彌奚、尼拘留 鹿頭、地、頭那 須拔最在後
此百賢聖，悉應廣演。
增壹阿含經比丘尼品第五
（一）
「我聲聞中第一比丘尼，久出家學，國王所敬，所謂大愛道瞿曇彌比丘尼是
現代漢語譯本：『常守護內心，意念不離正道，這就是所謂的躍波迦比丘。修行火焰熾盛的三昧，最終卻不能解脫，這就是所謂的曇彌比丘。言語粗魯強硬，不避諱尊貴之人，這就是所謂的比利陀婆遮比丘。進入金光三昧，也是比利陀婆遮比丘。進入金剛三昧，不可摧毀，這就是所謂的無畏比丘。所說之理決斷明瞭，不懷有怯懦，這就是所謂的須泥多比丘。恒常喜愛清靜寂寞，心意不處在散亂之中，這就是所謂的陀摩比丘。義理不可戰勝，最終不可被降伏，這就是所謂的須羅陀比丘。』 梵摩達、須深，娑彌、躍、曇彌，毗利陀、無畏，須泥陀、須羅。 『我的聲聞弟子中第一比丘，通曉星宿，預知吉兇，這就是所謂的那伽波羅比丘。恒常喜愛三昧，以禪悅為食，這就是所謂的婆私吒比丘。常常以喜悅為食，這就是所謂的須夜奢比丘。恒常修行忍辱，面對侮辱不動怒，這就是所謂的滿愿盛明比丘。修習日光三昧，這就是所謂的彌奚比丘。精通算術之法，沒有差錯，這就是所謂的尼拘留比丘。分別諸法平等之智，恒常不忘失，這就是所謂的鹿頭比丘。得到雷電三昧的人，不懷有恐懼，這就是所謂的地比丘。觀察了身體的根本，這就是所謂的頭那比丘。最後取得證悟，得到漏盡通，這就是所謂的須拔比丘。』 那迦、吒、舍那，彌奚、尼拘留，鹿頭、地、頭那，須拔最後。 這百位賢聖，都應當廣為宣揚。 增壹阿含經比丘尼品第五 『我的聲聞弟子中第一比丘尼，出家學道已久，為國王所敬重，這就是所謂的大愛道瞿曇彌比丘尼。』
English version: 'Constantly guarding the mind, with intention not straying, this is what is called the Yueba Jia Bhikkhu. Practicing the Samadhi of blazing flames, yet ultimately not achieving liberation, this is what is called the Tanmi Bhikkhu. Speaking with rough and harsh words, not avoiding those of high status, this is what is called the Pilita Pozhe Bhikkhu. Entering the Samadhi of golden light, this is also the Pilita Pozhe Bhikkhu. Entering the Vajra Samadhi, indestructible, this is what is called the Fearless Bhikkhu. What is said is decisive and clear, without harboring timidity, this is what is called the Sunituo Bhikkhu. Constantly delighting in tranquility and solitude, with the mind not dwelling in chaos, this is what is called the Tuomo Bhikkhu. The meaning cannot be overcome, ultimately cannot be subdued, this is what is called the Sura Tuo Bhikkhu.' Fan Mo Da, Xu Shen, Suo Mi, Yue, Tan Mi, Pi Li Tuo, Wu Wei, Xu Ni Tuo, Su Luo. 'Among my disciples, the first Bhikkhu who understands the stars and foresees good and bad omens is what is called the Naga Poluo Bhikkhu. Constantly delighting in Samadhi, taking the joy of meditation as food, this is what is called the Po Si Zha Bhikkhu. Often taking joy as food, this is what is called the Xu Ye She Bhikkhu. Constantly practicing patience and forbearance, not becoming angry when facing insults, this is what is called the Man Yuan Sheng Ming Bhikkhu. Cultivating the Samadhi of sunlight, this is what is called the Mi Xi Bhikkhu. Being proficient in the methods of arithmetic, without error, this is what is called the Ni Ju Liu Bhikkhu. Discriminating the wisdom of equality, constantly not forgetting, this is what is called the Lu Tou Bhikkhu. One who obtains the Samadhi of thunder and lightning, without harboring fear, this is what is called the Di Bhikkhu. Observing the root of the body, this is what is called the Tou Na Bhikkhu. Finally attaining enlightenment and obtaining the extinction of outflows, this is what is called the Xu Ba Bhikkhu.' Na Jia, Zha, She Na, Mi Xi, Ni Ju Liu, Lu Tou, Di, Tou Na, Xu Ba is last. These hundred sages should all be widely proclaimed. The Fifth Chapter of the Bhikkhuni Section of the Ekottara Agama Sutra 'Among my disciples, the first Bhikkhuni, who has been practicing for a long time and is respected by the king, is what is called the Mahaprajapati Gautami Bhikkhuni.'
。智慧聰明，所謂讖摩比丘尼是。神足第一，感致諸神，所謂優缽華色比丘尼是。行頭陀法，十一限礙，所謂機梨舍瞿曇彌比丘尼是。天眼第一，所照無礙，所謂奢拘梨比丘尼是。坐禪入定，意不分散，所謂奢摩比丘尼是。分別義趣，廣演道教，所謂波頭蘭阇那比丘尼是。奉持律教，無所加犯，所謂波羅遮那比丘尼是。得信解脫，不復退還，所謂迦旃延比丘尼是。得四辯才，不懷怯弱，所謂最勝比丘尼是。」
大愛及讖摩 優缽、機曇彌 拘利、奢、蘭阇 那羅、迦旃、勝
（二）
「我聲聞中第一比丘尼，自識宿命無數劫事，所謂拔陀迦毗離比丘尼是。顏色端正，人所敬愛，所謂醯摩阇比丘尼是。降伏外道，立以正教，所謂輸那比丘尼是。分別義趣，廣說分部，所謂曇摩提那比丘尼是。身著粗衣，不以為愧，所謂優多羅比丘尼是。諸根寂靜，恒若一心，所謂光明比丘尼是。衣服齊整，常如法教，所謂禪頭比丘尼是。能雜種論，亦無疑滯，所謂檀多比丘尼是。堪任造偈，贊如來德，所謂天與比丘尼是。多聞博知恩慧接下，所謂瞿卑比丘尼是
現代漢語譯本：『智慧聰穎，被稱為讖摩比丘尼。神通第一，能感召諸神，被稱為優缽華色比丘尼。修行頭陀苦行，遵守十一項限制，被稱為機梨舍瞿曇彌比丘尼。天眼第一，所見無礙，被稱為奢拘梨比丘尼。坐禪入定，心意不散亂，被稱為奢摩比丘尼。能分別義理，廣泛宣揚佛法，被稱為波頭蘭阇那比丘尼。奉持戒律，沒有絲毫違犯，被稱為波羅遮那比丘尼。獲得信解脫，不再退轉，被稱為迦旃延比丘尼。獲得四種辯才，不膽怯軟弱，被稱為最勝比丘尼。』 大愛、讖摩，優缽、機曇彌，拘利、奢、蘭阇，那羅、迦旃、勝。 『我的聲聞弟子中第一比丘尼，能自知宿命，知曉無數劫前的事情，被稱為拔陀迦毗離比丘尼。容貌端正，受人敬愛，被稱為醯摩阇比丘尼。能降伏外道，建立正法，被稱為輸那比丘尼。能分別義理，廣泛宣說佛法，被稱為曇摩提那比丘尼。身穿粗布衣，不以此為恥，被稱為優多羅比丘尼。諸根寂靜，心常保持一心，被稱為光明比丘尼。衣服整齊，常如法教導，被稱為禪頭比丘尼。能進行各種論辯，沒有疑惑滯礙，被稱為檀多比丘尼。能創作偈頌，讚美如來功德，被稱為天與比丘尼。多聞博學，以恩惠接引後輩，被稱為瞿卑比丘尼。』
English version: 'The one with wisdom and intelligence is called Ksema Bhikkhuni. The one who is foremost in supernatural powers, able to attract the gods, is called Utpalavarna Bhikkhuni. The one who practices asceticism, observing eleven restrictions, is called Kisa Gotami Bhikkhuni. The one who is foremost in divine eye, with unobstructed vision, is called Sakula Bhikkhuni. The one who sits in meditation, with an undistracted mind, is called Sama Bhikkhuni. The one who can distinguish meanings and widely expound the Dharma, is called Patacara Bhikkhuni. The one who upholds the precepts without any transgression, is called Prajna Bhikkhuni. The one who has attained faith liberation and will not regress, is called Katyayani Bhikkhuni. The one who has attained the four kinds of eloquence, without timidity or weakness, is called Uttama Bhikkhuni.' Mahapajapati, Ksema, Utpala, Kisa Gotami, Sakula, Sama, Patacara, Prajna, Katyayani, Uttama. 'Among my female disciples, the foremost Bhikkhuni who knows her past lives for countless eons is called Bhadra Kapilani Bhikkhuni. The one with a beautiful appearance, respected and loved by people, is called Hema Bhikkhuni. The one who can subdue heretics and establish the true Dharma is called Suna Bhikkhuni. The one who can distinguish meanings and widely expound the Dharma is called Dhamma Dinna Bhikkhuni. The one who wears coarse clothing without shame is called Uttara Bhikkhuni. The one whose senses are tranquil, always with a focused mind, is called Prabha Bhikkhuni. The one whose clothes are neat and always teaches according to the Dharma is called Jenta Bhikkhuni. The one who can engage in various debates without doubt or hesitation is called Danta Bhikkhuni. The one who can compose verses to praise the virtues of the Tathagata is called Deva Bhikkhuni. The one who is learned and wise, and guides the younger generation with kindness, is called Gopi Bhikkhuni.'
。」
拔陀、阇、輸那 曇摩那、優多 光明、禪、檀多 天與及瞿卑
（三）
「我聲聞中第一比丘尼，恒處閑靜，不居人間，所謂無畏比丘尼是。苦體乞食，不擇貴賤，所謂毗舍佉比丘尼是。一處一坐，終不移易，所謂拔陀婆羅比丘尼是。遍行乞求，廣度人民，所謂摩怒呵利比丘尼是。速成道果，中間不滯，所謂陀摩比丘尼是。執持三衣，終不捨離，所謂須陀摩比丘尼是。恒坐樹下，意不改易，所謂珕須那比丘尼是。恒居露地，不念覆蓋，所謂奢陀比丘尼是。樂空閑處，不在人間，所謂優迦羅比丘尼是。長坐草蓐，不著服飾，所謂離那比丘尼是。著五納衣，以次分越，所謂阿奴波摩比丘尼是。」
無畏、多毗舍 婆陀、阿奴波 檀、須檀、奢多 優迦、離、阿奴
（四）
「我聲聞中第一比丘尼，樂空冢間，所謂優迦摩比丘尼是。多游于慈，愍念生類，所謂清明比丘尼是。悲泣眾生，不及道者，所謂素摩比丘尼是。喜得道者，愿及一切，所謂摩陀利比丘尼是。護守諸行，意不遠離，所謂迦羅伽比丘尼是。守空執虛，了之無有，所謂提婆修比丘尼是。心樂無想，除去諸著，所謂日光比丘尼是。修習無愿，心恒廣濟，所謂末那婆比丘尼是
現代漢語譯本 跋陀、阇、輸那，曇摩那、優多，光明、禪、檀多，天與及瞿卑。 （三） 『我的聲聞弟子中，第一比丘尼，總是處於清靜之處，不居住在人間，就是無畏比丘尼。以苦行乞食，不選擇貴賤，就是毗舍佉比丘尼。在一個地方坐著，始終不移動，就是跋陀婆羅比丘尼。到處乞求，廣泛地度化人民，就是摩怒呵利比丘尼。迅速成就道果，中間沒有停滯，就是陀摩比丘尼。執持三衣，始終不捨離，就是須陀摩比丘尼。總是坐在樹下，心意不改變，就是珕須那比丘尼。總是住在露天，不考慮遮蓋，就是奢陀比丘尼。喜歡空閑的地方，不在人間，就是優迦羅比丘尼。長時間坐在草墊上，不穿戴服飾，就是離那比丘尼。穿著五納衣，依次分越，就是阿奴波摩比丘尼。』 無畏、多毗舍，婆陀、阿奴波，檀、須檀、奢多，優迦、離、阿奴。 （四） 『我的聲聞弟子中，第一比丘尼，喜歡空曠的墳墓之間，就是優迦摩比丘尼。經常遊走于慈愛之中，憐憫眾生，就是清明比丘尼。為眾生悲傷哭泣，沒有得到道果，就是素摩比丘尼。歡喜得到道果的人，希望一切眾生都能得到，就是摩陀利比丘尼。守護自己的行為，心意不遠離，就是迦羅伽比丘尼。守護空性，執著于虛無，明白一切都是空無，就是提婆修比丘尼。內心喜歡無想，除去一切執著，就是日光比丘尼。修習無愿，心意總是廣闊地救濟眾生，就是末那婆比丘尼。
English version Bhadra, Jha, Shuna, Dhammana, Uttara, Light, Chan, Danta, Heaven and Gopi. (Three) 'Among my Shravaka disciples, the foremost Bhikkhuni, always dwells in quiet places, not living among humans, is the Fearless Bhikkhuni. Begging for food with ascetic practices, not choosing between noble and humble, is the Vishakha Bhikkhuni. Sitting in one place, never moving, is the Bhadravara Bhikkhuni. Begging everywhere, widely converting people, is the Manohari Bhikkhuni. Quickly achieving the fruit of the path, without delay in between, is the Dhamma Bhikkhuni. Holding the three robes, never abandoning them, is the Sudhamma Bhikkhuni. Always sitting under a tree, with unwavering intention, is the Lisuna Bhikkhuni. Always dwelling in the open, not thinking of covering, is the Shata Bhikkhuni. Enjoying secluded places, not among humans, is the Ujjala Bhikkhuni. Sitting on a grass mat for a long time, not wearing clothes, is the Lina Bhikkhuni. Wearing five patched robes, taking them in order, is the Anupama Bhikkhuni.' Fearless, Multi-Vishakha, Bhadra, Anupama, Dana, Sudana, Shata, Ujjala, Lina, Anu. (Four) 'Among my Shravaka disciples, the foremost Bhikkhuni, enjoys the empty space between tombs, is the Ujjala Bhikkhuni. Often wandering in loving-kindness, having compassion for living beings, is the Qingming Bhikkhuni. Weeping for sentient beings, not having attained the path, is the Suma Bhikkhuni. Rejoicing for those who have attained the path, wishing that all beings could attain it, is the Madari Bhikkhuni. Guarding one's actions, with the mind not straying, is the Kalaga Bhikkhuni. Guarding emptiness, clinging to nothingness, understanding that all is empty, is the Devasu Bhikkhuni. The mind enjoys non-thought, removing all attachments, is the Sunlight Bhikkhuni. Cultivating non-desire, with the mind always broadly helping beings, is the Manava Bhikkhuni.'
。諸法無疑，度人無限，所謂毗摩達比丘尼是。能廣說義，分別深法，所謂普照比丘尼是。」
優迦、明、素摩 摩陀、迦、提婆 日光、摩那婆 毗摩達、普照
（五）
「我聲聞中第一比丘尼，心懷忍辱，如地容受，所謂曇摩提比丘尼是。能教化人，使立檀會，所謂須夜摩比丘尼是。辦具床座，亦是須夜摩比丘尼是。心已永息，不興亂想，所謂因陀阇比丘尼是。觀了諸法，而無厭足，所謂龍比丘尼是。意強勇猛，無所染著，所謂拘那羅比丘尼是。入水三昧，普潤一切，所謂婆須比丘尼是。入焰光三昧，悉照萠類，所謂降提比丘尼是。觀惡露不凈，分別緣起，所謂遮波羅比丘尼是。育養眾人，施與所乏，守迦比丘尼是。我聲聞中最後第一比丘尼，拔陀軍陀羅拘夷國比丘尼是。」
曇摩、須夜摩 因提、龍、拘那 婆須、降、遮波 守迦、拔陀羅
此五十比丘尼，當廣說如上。
增壹阿含經清信士品第六
（一）
「我弟子中，初聞法藥，成賢聖證，三果商客是。第一智慧，質多長者是。神德第一，所謂犍提阿藍是。降伏外道，所謂掘多長者是。能說深法，所謂優波掘長者是。恒坐禪思，呵侈阿羅婆是。降伏魔宮，所謂勇健長者是
現代漢語譯本：『通曉一切佛法，毫無疑惑，能度化無量眾生，這就是毗摩達比丘尼。』『能廣泛宣說佛法義理，分別闡釋深奧的佛法，這就是普照比丘尼。』 優迦、明、素摩，摩陀、迦、提婆，日光、摩那婆，毗摩達、普照。 『我的聲聞弟子中，第一位比丘尼，心懷忍辱，像大地一樣能容納一切，這就是曇摩提比丘尼。』『能教化眾人，使他們建立佈施的場所，這就是須夜摩比丘尼。』『準備床鋪坐具，這也是須夜摩比丘尼。』『內心已經永遠平靜，不再生起雜亂的念頭，這就是因陀阇比丘尼。』『觀察一切諸法，而沒有厭倦滿足的時候，這就是龍比丘尼。』『意志堅強勇猛，沒有任何執著，這就是拘那羅比丘尼。』『進入水三昧，普遍滋潤一切，這就是婆須比丘尼。』『進入火焰光明三昧，照耀一切萌芽的生命，這就是降提比丘尼。』『觀察身體的污穢不凈，分別闡釋緣起法，這就是遮波羅比丘尼。』『養育眾人，施捨他們所缺乏的，這就是守迦比丘尼。』『我的聲聞弟子中最後一位第一比丘尼，是拔陀軍陀羅拘夷國的比丘尼。』 曇摩、須夜摩，因提、龍、拘那，婆須、降、遮波，守迦、拔陀羅。 這五十位比丘尼，應當像上面所說的那樣廣泛宣說。 《增一阿含經》清信士品第六 『我的弟子中，最初聽聞佛法，成就賢聖果位，是三果商客。』『第一有智慧的，是質多長者。』『神力第一的，是犍提阿藍。』『降伏外道的，是掘多長者。』『能宣說深奧佛法的，是優波掘長者。』『經常坐禪思維的，是呵侈阿羅婆。』『降伏魔宮的，是勇健長者。』
English version: 'She who is without doubt in all dharmas and can liberate limitless beings is called Bhimada Bhikkhuni.' 'She who can extensively explain the meaning and differentiate the profound dharma is called Prabhavati Bhikkhuni.' Ugga, Ming, Suma, Madha, Ka, Deva, Sunlight, Manava, Bhimada, Prabhavati. 'Among my sravaka disciples, the first bhikkhuni who is patient and tolerant, like the earth that can contain everything, is called Dhammatinna Bhikkhuni.' 'She who can teach people and establish alms-giving places is called Suyamā Bhikkhuni.' 'She who prepares beds and seats is also Suyamā Bhikkhuni.' 'She whose mind is forever at peace and no longer gives rise to chaotic thoughts is called Indaja Bhikkhuni.' 'She who observes all dharmas without ever being tired or satisfied is called Naga Bhikkhuni.' 'She whose will is strong and courageous, without any attachments, is called Kunala Bhikkhuni.' 'She who enters the water samadhi and universally nourishes all is called Vasu Bhikkhuni.' 'She who enters the flame light samadhi and illuminates all sprouting life is called Jati Bhikkhuni.' 'She who observes the impurity of the body and differentiates the law of dependent origination is called Capala Bhikkhuni.' 'She who nurtures all and gives what they lack is called Gopa Bhikkhuni.' 'The last first bhikkhuni among my sravaka disciples is Bhadra Kundalakesi from the country of Kuru.' Dhammatinna, Suyamā, Indaja, Naga, Kunala, Vasu, Jati, Capala, Gopa, Bhadra. These fifty bhikkhunis should be extensively explained as mentioned above. Ekottara Agama Sutra, Chapter Six on the Upasaka of Pure Faith 'Among my disciples, the first to hear the Dharma and attain the fruit of a sage is the merchant of the three fruits.' 'The first in wisdom is the elder Citta.' 'The first in spiritual power is Gandha Arana.' 'The one who subdues the heretics is the elder Khutta.' 'The one who can explain the profound Dharma is the elder Upagutta.' 'The one who constantly sits in meditation is Harita Alavaka.' 'The one who subdues the palace of Mara is the elder Virya.'
。福德盛滿，阇利長者是。大檀越主，所謂須達長者是。門族成就，泯兔長者是。」
三果、質、干提 掘、波及羅婆 勇、阇利、須達 泯兔是謂十
（二）
「我弟子中第一優婆塞，好問義趣，所謂生漏婆羅門是。利根通明，所謂梵摩俞是。諸佛信使，御馬摩納是。計身無我，喜聞笒婆羅門是。論不可勝，毗裘婆羅門是。能造誦偈，優婆離長者是。言語速疾，亦是優波離長者。喜施好寶，不有吝心，所謂殊提長者是。建立善本，所謂優迦毗舍離是。能說妙法，所謂最上無畏優婆塞是。所說無畏，善察人根，所謂頭摩大將領毗舍離是。」
生漏、梵摩俞 御馬及聞笒 毗裘、優波離 殊提、優、畏、摩
（三）
「我弟子中第一優婆塞，好喜惠施，所謂毗沙王是。所施狹少，光明王是。建立善本，王波斯匿是。得無根善信，起歡喜心，所謂王阿阇世是。至心向佛，意不變易，所謂優填王是。承事正法，所謂月光王子是。供奉聖眾，意恒平等，所謂造祇洹王子是。常喜濟彼，不自為己，師子王子是。善恭奉人，無有高下，無畏王子是。顏貌端正，與人殊勝，所謂雞頭王子是
現代漢語譯本：『福德圓滿的，是阇利長者。大施主，是須達長者。門第顯赫的，是泯兔長者。』 三果、質、干提，掘、波及羅婆，勇、阇利、須達，泯兔，這被稱為十位。 『我的弟子中第一的優婆塞，喜歡提問義理的，是生漏婆羅門。根性敏銳通達的，是梵摩俞。諸佛的信使，是御馬摩納。認為身體無我的，是喜聞笒婆羅門。辯論無敵的，是毗裘婆羅門。能創作誦偈的，是優婆離長者。言語敏捷的，也是優波離長者。喜歡佈施珍寶，沒有吝嗇之心的，是殊提長者。建立善根的，是優迦毗舍離。能說微妙佛法的，是最上無畏優婆塞。所說無所畏懼，善於觀察他人根性的，是頭摩大將領毗舍離。』 生漏、梵摩俞，御馬及聞笒，毗裘、優波離，殊提、優、畏、摩。 『我的弟子中第一的優婆塞，喜歡佈施的，是毗沙王。佈施雖少，但有光明的，是光明王。建立善根的，是波斯匿王。獲得無根的善信，生起歡喜心的，是阿阇世王。真心向佛，意志不變的，是優填王。奉行正法的，是月光王子。供奉聖眾，心意恒常平等的，是造祇洹王子。常常喜歡救濟他人，不為自己的，是師子王子。善於恭敬他人，沒有高低之分的，是無畏王子。容貌端正，勝過他人的，是雞頭王子。』
English version: 'The one with abundant merit is Elder Jali. The great benefactor is Elder Sudatta. The one with accomplished lineage is Elder Minta.' Three Fruits, Quality, Gandhi, Dig, Bojra, Brave, Jali, Sudatta, Minta, these are called ten. 'Among my disciples, the foremost lay disciple who likes to inquire about the meaning of the teachings is the Brahmin Sheng Lou. The one with sharp faculties and clear understanding is Brahma Yu. The messenger of all Buddhas is the horse-riding Mana. The one who considers the body as selfless is the Brahmin Xi Wen Qian. The one who is invincible in debate is the Brahmin Pi Qiu. The one who can compose verses is Elder Upali. The one who speaks quickly is also Elder Upali. The one who likes to give treasures and has no stinginess is Elder Shuti. The one who establishes good roots is Uka Vaisali. The one who can preach the wonderful Dharma is the foremost fearless lay disciple. The one who speaks fearlessly and is good at observing people's roots is General Toumo Vaisali.' Sheng Lou, Brahma Yu, Horse-riding and Wen Qian, Pi Qiu, Upali, Shuti, U, Fear, Mo. 'Among my disciples, the foremost lay disciple who likes to give is King Bisha. The one who gives little but has light is King Guangming. The one who establishes good roots is King Pasenadi. The one who obtains rootless good faith and generates joy is King Ajatasatru. The one who is sincere towards the Buddha and whose will does not change is King Udayana. The one who upholds the righteous Dharma is Prince Moonlight. The one who serves the holy assembly with a constant and equal mind is Prince Jeta Grove. The one who always likes to help others and not for himself is Prince Lion. The one who is good at respecting others without any distinction is Prince Fearless. The one whose appearance is dignified and surpasses others is Prince Chicken Head.'
。」
毗沙王、光明 波斯匿、阇王 月、祇桓、優填 師子、畏、雞頭
（四）
「我弟子中第一優婆塞，恒行慈心，所謂不尼長者是。心恒悲念一切之類，所謂摩訶納釋種是。常行喜心，所謂拔陀釋種是。恒行護心，不失善行，所謂毗阇先優婆塞是。堪任行忍，所謂師子大將是。能雜種論，所謂毗舍御優婆塞是。賢聖默然，難提婆羅優婆塞是。勤修善行，無有休息，所謂優多羅優婆塞是。諸根寂靜，所謂天摩優婆塞是。我弟子中最後受證，所謂拘夷那摩羅是。」
不尼、摩訶納 拔陀、優多羅 師子、毗舍、離 優多、天、摩羅
四十優婆塞盡，當廣說如上。
增壹阿含經清信女品第七
（一）
「我弟子中第一優婆斯，初受道證，所謂難陀難陀婆羅優婆斯是。智慧第一，久壽多羅優婆斯是。恒喜坐禪，須毗耶女優婆斯是。慧根了了，毗浮優婆斯是。堪能說法，鴦竭阇優婆斯是。善演經義，跋陀娑羅須焰摩優婆斯是。降伏外道，婆修陀優婆斯是。音響清徹，無優優婆斯是。能種種論，婆羅陀優婆斯是。勇猛精進。所謂須頭優婆斯是
現代漢語譯本 毗沙王、光明，波斯匿、阇王，月、祇桓、優填，師子、畏、雞頭。 （四） 『我的弟子中第一優婆塞，恒常行慈心，就是不尼長者。心常悲憫一切眾生，就是摩訶納釋種。常行喜心，就是拔陀釋種。恒常行護心，不失善行，就是毗阇先優婆塞。堪能行忍，就是師子大將。能雜種論，就是毗舍御優婆塞。賢聖默然，是難提婆羅優婆塞。勤修善行，沒有休息，就是優多羅優婆塞。諸根寂靜，就是天摩優婆塞。我的弟子中最後受證的，就是拘夷那摩羅。』 不尼、摩訶納，拔陀、優多羅，師子、毗舍、離，優多、天、摩羅。 四十優婆塞說完，應當像上面那樣廣說。 增壹阿含經清信女品第七 （一） 『我的弟子中第一優婆夷，最初受道證，就是難陀難陀婆羅優婆夷。智慧第一，是久壽多羅優婆夷。恒常喜歡坐禪，是須毗耶婆夷。慧根明瞭，是毗浮優婆夷。堪能說法，是鴦竭阇優婆夷。善於演說經義，是跋陀娑羅須焰摩優婆夷。降伏外道，是婆修陀優婆夷。音響清澈，是無優優婆夷。能作種種論，是婆羅陀優婆夷。勇猛精進，就是須頭優婆夷。』
English version King Vaishravana, Light, King Prasenajit, King Ajatashatru, Moon, Jeta Grove, Udayana, Lion, Fear, Cock's Head. (Four) 'Among my disciples, the foremost lay disciple who constantly practices loving-kindness is the elder Anatha-pindika. The one whose heart is always compassionate towards all beings is the Shakya Mahānāma. The one who constantly practices joy is the Shakya Bhadra. The one who constantly practices protective-mind, not losing good deeds, is the lay disciple Vijaya. The one who is capable of practicing patience is the general Simha. The one who is capable of various discussions is the lay disciple Vishakha. The one who is silent like a sage is the lay disciple Nandivara. The one who diligently cultivates good deeds without rest is the lay disciple Uttara. The one whose senses are tranquil is the lay disciple Tiamara. The last one among my disciples to attain realization is Kukkuta-mitra.' Anatha-pindika, Mahānāma, Bhadra, Uttara, Simha, Vishakha, Uttara, Tiamara, Kukkuta-mitra. The forty lay disciples are finished, and should be explained in detail as above. Ekottara Agama Sutra, Chapter Seven on Faithful Laywomen (One) 'Among my disciples, the foremost laywoman who first attained the path is Nanda Nandavara. The foremost in wisdom is Khujjuttara. The one who constantly enjoys meditation is Subhiya. The one with clear wisdom roots is Vibhu. The one who is capable of teaching the Dharma is Angaja. The one who is good at explaining the meaning of the scriptures is Bhadrasala Suyamama. The one who subdues heretics is Vasudatta. The one with a clear voice is Anupama. The one who is capable of various discussions is Bharata. The one who is courageous and diligent is Suda.'
。」
難陀陀、久壽 須、毗、鴦竭阇 須焰及無優 婆羅陀、須頭
（二）
「我弟子中第一優婆斯，供養如來，所謂摩利夫人是。承事正法，所謂須賴婆夫人是。供養聖眾，舍彌夫人是。瞻視當來過去賢士，所謂月光夫人是。檀越第一，雷電夫人是。恒行慈三昧，所謂摩訶光優婆斯是。行悲哀愍，毗提優婆斯是。喜心不絕，拔提優婆斯是。行守護業，難陀母優婆斯是。得信解脫，照曜優婆斯是。」
摩利、須賴婆 舍彌、光月、雷 大光、毗提、陀 難陀及照曜
（三）
「我弟子中第一，恒行忍辱，所謂無優優婆斯是。行空三昧，所謂毗仇先優婆斯是。行無想三昧，所謂優那陀優婆斯是。行無愿三昧，無垢優婆斯是。好教授彼，尸利夫人優婆斯是。善能持戒，鴦竭摩優婆斯是。形貌端正，雷焰優婆斯是。諸根寂靜，最勝優婆斯是。多聞博知，泥羅優婆斯是。能造頌偈，修摩迦提須達女優婆斯是。無所怯弱，亦是須達女優婆斯是。我聲聞中最後取證優婆斯者，所謂藍優婆斯是。」
無優、毗仇先 優那、無垢、尸 鴦竭、雷焰、勝 泥、修、藍摩女
此三十優婆斯，廣說如上
現代漢語譯本 難陀陀、久壽，須、毗、鴦竭阇，須焰及無優，婆羅陀、須頭。 （二） 『我的弟子中，第一的優婆夷，供養如來的是摩利夫人。承事正法的是須賴婆夫人。供養聖眾的是舍彌夫人。瞻視未來和過去的賢士的是月光夫人。佈施第一的是雷電夫人。恒常修行慈三昧的是摩訶光優婆夷。修行悲憫的是毗提優婆夷。喜悅之心不絕的是拔提優婆夷。修行守護業的是難陀母優婆夷。獲得信解脫的是照曜優婆夷。』 摩利、須賴婆，舍彌、光月、雷，大光、毗提、陀，難陀及照曜。 （三） 『我的弟子中，第一的，恒常修行忍辱的是無優優婆夷。修行空三昧的是毗仇先優婆夷。修行無想三昧的是優那陀優婆夷。修行無愿三昧的是無垢優婆夷。喜歡教導他人的是尸利夫人優婆夷。善於持戒的是鴦竭摩優婆夷。形貌端正的是雷焰優婆夷。諸根寂靜的是最勝優婆夷。多聞廣博的是泥羅優婆夷。能創作偈頌的是修摩迦提須達婆夷。無所畏懼的也是須達婆夷。我的聲聞弟子中最後證得果位的優婆夷是藍優婆夷。』 無優、毗仇先，優那、無垢、尸，鴦竭、雷焰、勝，泥、修、藍摩女。 這三十位優婆夷，詳細的解說如上所述。
English version Nandatā, Kuju, Su, Vi, Angaja, Suyam and Wu You, Bāluotuó, Sutou. (Two) 'Among my disciples, the foremost female lay disciple who makes offerings to the Tathagata is Lady Mali. The one who serves the Dharma is Lady Sulaipo. The one who makes offerings to the Sangha is Lady Shemi. The one who looks after the wise ones of the past and future is Lady Moonlight. The foremost in giving is Lady Thunder. The one who constantly practices the Samadhi of loving-kindness is Lady Mahaguang. The one who practices compassion is Lady Piti. The one whose heart of joy is unceasing is Lady Bati. The one who practices the work of protection is Lady Nandamu. The one who has attained liberation through faith is Lady Zhaoyao.' Mali, Sulaipo, Shemi, Guangyue, Lei, Daguang, Piti, Tuo, Nanda and Zhaoyao. (Three) 'Among my disciples, the foremost, who constantly practices patience, is Lady Wu You. The one who practices the Samadhi of emptiness is Lady Pichuxian. The one who practices the Samadhi of non-perception is Lady Yunatuo. The one who practices the Samadhi of non-desire is Lady Wugou. The one who likes to teach others is Lady Shili. The one who is good at upholding precepts is Lady Angemo. The one with a dignified appearance is Lady Leiyan. The one whose senses are tranquil is Lady Zuisheng. The one who is learned and knowledgeable is Lady Nilo. The one who can compose verses is Lady Xiumojiadisuda. The one who is fearless is also Lady Suda. Among my disciples who are hearers, the last female lay disciple to attain enlightenment is Lady Lan.' Wu You, Pichuxian, Yunatuo, Wugou, Shi, Angemo, Leiyan, Sheng, Ni, Xiu, Lanmonv. These thirty female lay disciples are described in detail as above.
。
增壹阿含經阿須倫品第八
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「受形大者，莫過阿須倫王。比丘當知，阿須倫形廣長八萬四千由延，口縱廣千由旬。比丘當知，或有是時，阿須倫王欲觸犯日時，倍復化身十六萬八千由旬，往日月前。日月王見已，各懷恐怖，不寧本處。所以然者，阿須倫形甚可畏故。彼日月王以懷恐懼，不復有光明；然阿須倫不敢前捉日月。何以故？日月威德有大神力，壽命極長，顏色端正，受樂無窮。欲知壽命長短者，住壽一劫。復是此間眾生福祐，令日月王不為阿須倫所見觸惱。爾時，阿須倫便懷愁憂，即于彼沒。
「如是。諸比丘！弊魔波旬恒在汝后，求其方便，壞敗善根。波旬便化極妙奇異色、聲、香、味、細滑之法，欲迷亂諸比丘意。波旬作是念：『我當會遇得比丘眼便，亦當得耳、鼻、口、身、意之便。』爾時，比丘雖見極妙六情之法，心不染著。爾時，弊魔波旬便懷愁憂，即退而去。所以然者，多薩阿竭、阿羅呵威力所致。何以故？諸比丘不近色、聲、香、味、細滑法。爾時，比丘恒作是學，受人信施，極為甚難，不可消化，墮墜五趣，不得至無上正真之道
現代漢語譯本 增壹阿含經阿修羅品第八 （一） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『受形體最大的，莫過於阿修羅王。比丘們應當知道，阿修羅的形體廣闊長達八萬四千由旬，口縱橫寬達千由旬。比丘們應當知道，有時，阿修羅王想要觸犯太陽時，會加倍化身成十六萬八千由旬，前往日月之前。日月王見到后，各自心懷恐懼，不安於原來的位置。之所以這樣，是因為阿修羅的形體非常可怕。日月王因為心懷恐懼，不再有光明；然而阿修羅不敢上前捉拿日月。為什麼呢？因為日月威德具有大神力，壽命極長，顏色端正，享受快樂無窮。想要知道壽命長短的，住世壽命為一劫。這又是此間眾生的福佑，使得日月王不被阿修羅所見觸惱。當時，阿修羅便心懷憂愁，隨即在那裡消失。 『就像這樣。各位比丘！惡魔波旬常常在你們身後，尋找機會，破壞你們的善根。波旬便化作極其美妙奇異的色、聲、香、味、細滑之法，想要迷惑各位比丘的心意。波旬這樣想：『我應當會遇到比丘的眼根方便，也應當得到耳、鼻、口、身、意根的方便。』當時，比丘們雖然見到極其美妙的六根之法，內心卻不被染著。當時，惡魔波旬便心懷憂愁，隨即退去。之所以這樣，是因為多薩阿竭、阿羅漢的威力所致。為什麼呢？因為各位比丘不接近色、聲、香、味、細滑之法。當時，比丘們常常這樣學習，接受別人的信施，極為困難，難以消化，會墮落五道，不能到達無上正真之道。』
English version Ekottara Agama Sutra, Asura Chapter 8 (1) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the World Honored One told the monks: 'Among those who have taken form, none is greater than the Asura King. Monks, you should know that the Asura's form is vast, extending eighty-four thousand yojanas in length and breadth, and his mouth is a thousand yojanas wide and long. Monks, you should know that sometimes, when the Asura King wishes to offend the sun, he doubles his form to one hundred and sixty-eight thousand yojanas and goes before the sun and moon. When the sun and moon kings see this, they are filled with terror and are not at peace in their places. The reason for this is that the Asura's form is very frightening. Because they are filled with fear, the sun and moon kings no longer have light; however, the Asura does not dare to seize the sun and moon. Why is that? Because the sun and moon have great power and virtue, extremely long lives, beautiful appearances, and endless enjoyment. If you want to know the length of their lives, they live for one kalpa. This is also the blessing of the beings in this world, which prevents the sun and moon kings from being seen or disturbed by the Asura. At that time, the Asura becomes sorrowful and disappears from that place. 'It is like this. Monks! The evil Mara Papiyan is always behind you, seeking opportunities to destroy your roots of goodness. Papiyan then transforms into extremely wonderful and strange forms of sight, sound, smell, taste, and touch, wanting to confuse the minds of the monks. Papiyan thinks: 'I should encounter the convenience of the monks' eyes, and I should also obtain the convenience of their ears, noses, mouths, bodies, and minds.' At that time, although the monks see the extremely wonderful six sense objects, their minds are not attached to them. At that time, the evil Mara Papiyan becomes sorrowful and retreats. The reason for this is due to the power of the Tathagata, Arhat. Why is that? Because the monks do not approach the forms of sight, sound, smell, taste, and touch. At that time, the monks always learn in this way, receiving the offerings of faith from others, which is extremely difficult, hard to digest, and will cause them to fall into the five realms, unable to reach the unsurpassed, true, and correct path.'
。要當專意，未獲者獲，未得者得，未度者度，未得證者教令成證。是故，諸比丘！未有信施，不起想念；以有信施，便能消化，不起染著。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有一人出現於世，多饒益人，安隱眾生，愍世群萌，欲使天、人獲其福祐。云何為一人？所謂多薩阿竭、阿羅呵、三耶三佛。是謂一人出現於世，多饒益人，安隱眾生，愍世群萌，欲使天、人獲其福祐。是故，諸比丘！常興恭敬于如來所。是故，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有一人出現於世，便有一人入道在於世間，亦有二諦、三解脫門、四諦真法、五根、六邪見滅、七覺意、賢聖八道品、九眾生居、如來十力、十一慈心解脫，便出現於世。云何為一人？所謂多薩阿竭、阿羅呵、三耶三佛
現代漢語譯本：應當專注於此，未獲得者令其獲得，未證得者令其證得，未度脫者令其度脫，未得解脫者教導令其成就解脫。因此，各位比丘！對於尚未有的信施，不要生起貪念；有了信施，便能消化，不生染著。如此，各位比丘！應當如此學習。 當時，各位比丘聽聞佛陀所說，歡喜奉行。 現代漢語譯本：我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『如果有一人出現於世，能利益眾人，使眾生安穩，憐憫世間一切生靈，想要使天人和人獲得福佑。』 誰是那一人呢？就是所謂的如來、應供、正等覺。這就是一人出現於世，能利益眾人，使眾生安穩，憐憫世間一切生靈，想要使天人和人獲得福佑。因此，各位比丘！應當常常對如來生起恭敬之心。因此，各位比丘！應當如此學習。 當時，各位比丘聽聞佛陀所說，歡喜奉行。 現代漢語譯本：我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『如果有一人出現於世，就有一人進入正道，世間也有二諦、三解脫門、四諦真理、五根、六邪見滅、七覺支、賢聖八道分、九眾生居、如來十力、十一慈心解脫，便會出現在世間。』 誰是那一人呢？就是所謂的如來、應供、正等覺。
English version: One should be intent on this: that those who have not attained, attain; those who have not realized, realize; those who have not crossed over, cross over; those who have not been liberated, be taught to achieve liberation. Therefore, bhikkhus, do not give rise to thoughts about offerings that have not yet come; when offerings have come, one can digest them without attachment. Thus, bhikkhus, should you train yourselves. Then, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. English version: Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus, saying: 'If one person appears in the world, he greatly benefits people, brings peace to beings, has compassion for all living things, and wishes to bring blessings to gods and humans. Who is that one person? It is the Tathagata, the Arahant, the Fully Enlightened One. This is the one person who appears in the world, greatly benefits people, brings peace to beings, has compassion for all living things, and wishes to bring blessings to gods and humans. Therefore, bhikkhus, always cultivate reverence for the Tathagata. Therefore, bhikkhus, should you train yourselves.' Then, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. English version: Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus, saying: 'If one person appears in the world, then one person enters the path in the world, and there are also the two truths, the three doors to liberation, the four noble truths, the five faculties, the destruction of the six wrong views, the seven factors of enlightenment, the noble eightfold path, the nine abodes of beings, the ten powers of the Tathagata, and the eleven liberations of loving-kindness, which appear in the world. Who is that one person? It is the Tathagata, the Arahant, the Fully Enlightened One.'
。是謂一人出現於世，便有一人入道在於世間，亦有二諦、三解脫門、四諦真法、五根、六邪見滅、七覺意、賢聖八道品、九眾生居、如來十力、十一慈心解脫，便出現於世。是故，諸比丘！常興恭敬于如來所，亦當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有一人出現於世，便有智慧光明出現於世。云何為一人？所謂多薩阿竭、阿羅呵、三耶三佛。是謂一人出現於世，便有智慧光明出現於世。是故，諸比丘！當信心向佛，無有傾邪。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有一人出現於世，無明大冥便自消滅。爾時，凡愚之士為此無明所見纏結，生死所趣，如實不知，周旋往來今世、後世，從劫至劫，無有解已；若多薩阿竭、阿羅呵、三耶三佛出現世時，無明大闇便自消滅。是故，諸比丘！當念承事諸佛。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：
『所謂一人出現於世，便有一人領悟真理，存在於世間，也因此有了二諦、三解脫門、四諦真理、五根、六邪見的滅除、七覺支、賢聖八道、九種眾生居所、如來的十力、十一慈心解脫，便顯現於世。所以，各位比丘！要常常對如來生起恭敬之心，也應當這樣學習。』
當時，各位比丘聽聞佛陀所說，歡喜地奉行。
（四）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『如果有一人出現於世，便有智慧光明出現於世。所謂一人是指什麼呢？就是多薩阿竭、阿羅呵、三耶三佛。這就是所謂一人出現於世，便有智慧光明出現於世。所以，各位比丘！應當對佛陀生起信心，不要有任何偏邪。各位比丘！應當這樣學習。』
當時，各位比丘聽聞佛陀所說，歡喜地奉行。
（五）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『如果有一人出現於世，無明的大黑暗便會自行消滅。當時，凡夫愚昧之人被這無明所見纏繞，對於生死輪迴的去向，不能如實知曉，在今生來世之間周旋往來，從一個劫到另一個劫，沒有解脫的時候；如果多薩阿竭、阿羅呵、三耶三佛出現於世，無明的大黑暗便會自行消滅。所以，各位比丘！應當念想承事諸佛。各位比丘！應當這樣學習。』
當時，各位比丘聽聞佛陀所說，歡喜地奉行。 現代漢語譯本：
『所謂一人出現於世，便有一人入道於世間，亦有二諦、三解脫門、四諦真法、五根、六邪見滅、七覺意、賢聖八道品、九眾生居、如來十力、十一慈心解脫，便出現於世。是故，諸比丘！常興恭敬于如來所，亦當作是學。』
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：『若有一人出現於世，便有智慧光明出現於世。云何為一人？所謂多薩阿竭、阿羅呵、三耶三佛。是謂一人出現於世，便有智慧光明出現於世。是故，諸比丘！當信心向佛，無有傾邪。如是，諸比丘！當作是學。』
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：『若有一人出現於世，無明大冥便自消滅。爾時，凡愚之士為此無明所見纏結，生死所趣，如實不知，周旋往來今世、後世，從劫至劫，無有解已；若多薩阿竭、阿羅呵、三耶三佛出現世時，無明大闇便自消滅。是故，諸比丘！當念承事諸佛。如是，諸比丘！當作是學。』
爾時，諸比丘聞佛所說，歡喜奉行。
English version:
'It is said that when one person appears in the world, one person attains enlightenment and exists in the world. Thus, there are the two truths, the three doors to liberation, the four noble truths, the five roots, the eradication of the six wrong views, the seven factors of enlightenment, the noble eightfold path, the nine abodes of beings, the ten powers of the Tathagata, and the eleven liberations of loving-kindness, which then appear in the world. Therefore, O bhikkhus! Always cultivate reverence for the Tathagata, and you should also learn in this way.'
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
(Four)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the World-Honored One said to the bhikkhus: 'If one person appears in the world, then the light of wisdom appears in the world. Who is this one person? It is the Tathagata, the Arhat, the Samyaksambuddha. This is what is meant by one person appearing in the world, and the light of wisdom appearing in the world. Therefore, O bhikkhus! Have faith in the Buddha, without any deviation. Thus, O bhikkhus! You should learn in this way.'
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
(Five)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the World-Honored One said to the bhikkhus: 'If one person appears in the world, the great darkness of ignorance will naturally disappear. At that time, foolish ordinary people are entangled by this ignorance, and they do not truly know where they are going in the cycle of birth and death. They revolve and wander between this life and the next, from one kalpa to another, without any release. If the Tathagata, the Arhat, the Samyaksambuddha appears in the world, the great darkness of ignorance will naturally disappear. Therefore, O bhikkhus! You should remember to serve the Buddhas. Thus, O bhikkhus! You should learn in this way.'
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. English version:
'It is said that when one person appears in the world, one person enters the path in the world, and there are also the two truths, the three doors to liberation, the four noble truths, the five roots, the eradication of the six wrong views, the seven factors of enlightenment, the noble eightfold path, the nine abodes of beings, the ten powers of the Tathagata, and the eleven liberations of loving-kindness, which then appear in the world. Therefore, O bhikkhus! Always cultivate reverence for the Tathagata, and you should also learn in this way.'
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
(Four)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the World-Honored One said to the bhikkhus: 'If one person appears in the world, then the light of wisdom appears in the world. Who is this one person? It is the Tathagata, the Arhat, the Samyaksambuddha. This is what is meant by one person appearing in the world, and the light of wisdom appearing in the world. Therefore, O bhikkhus! Have faith in the Buddha, without any deviation. Thus, O bhikkhus! You should learn in this way.'
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
(Five)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the World-Honored One said to the bhikkhus: 'If one person appears in the world, the great darkness of ignorance will naturally disappear. At that time, foolish ordinary people are entangled by this ignorance, and they do not truly know where they are going in the cycle of birth and death. They revolve and wander between this life and the next, from one kalpa to another, without any release. If the Tathagata, the Arhat, the Samyaksambuddha appears in the world, the great darkness of ignorance will naturally disappear. Therefore, O bhikkhus! You should remember to serve the Buddhas. Thus, O bhikkhus! You should learn in this way.'
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有一人出現於世，便有三十七品出現於世。云何三十七品道？所謂四意止、四意斷、四神足、五根、五力、七覺意、八真行，便出現於世。云何為一人？所謂多薩阿竭、阿羅呵、三耶三佛。是故，諸比丘！常當承事于佛，亦當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有一人沒盡於世，人民之類多懷愁憂，天及人民普失蔭覆。云何為一人？所謂多薩阿竭、阿羅呵、三耶三佛。是謂一人沒盡於世，人民之類多懷愁憂，天及人民普失蔭覆。所以然者，若多薩阿竭於世滅盡，三十七品亦覆滅盡。是故，諸比丘！常當恭敬于佛。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有一人出現於世，爾時天及人民便蒙光澤，便有信心於戒、聞、施、智慧，猶如秋時月光盛滿而無塵穢，普有所照。此亦如是
現代漢語譯本 （六） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果有一個人出現在世間，那麼三十七道品也會隨之出現。什麼是三十七道品呢？就是四念處、四正勤、四神足、五根、五力、七覺支、八正道，這些都會在世間出現。那麼，這個人是誰呢？就是如來、應供、正等覺。因此，各位比丘！應當常常侍奉佛陀，也應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （七） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果有一個人從世間消失，那麼人民大眾會感到悲傷憂愁，天人和人民都會失去庇護。這個人是誰呢？就是如來、應供、正等覺。這就是說，當這個人從世間消失時，人民大眾會感到悲傷憂愁，天人和人民都會失去庇護。之所以這樣，是因為如果如來在世間滅盡，三十七道品也會隨之滅盡。因此，各位比丘！應當常常恭敬佛陀。各位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （八） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果有一個人出現在世間，那時天人和人民就會蒙受光澤，就會對戒律、聽聞、佈施、智慧產生信心，就像秋天的月光盛滿而沒有塵埃污穢，普遍照耀一切。也是如此』
English version (6) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the bhikkhus: 'If one person appears in the world, then the thirty-seven factors of enlightenment also appear in the world. What are the thirty-seven factors of enlightenment? They are the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. These appear in the world. Who is this one person? It is the Tathagata, the Arhat, the Samyaksambuddha. Therefore, bhikkhus! You should always serve the Buddha, and you should also learn in this way.' At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (7) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the bhikkhus: 'If one person disappears from the world, then the people will feel much sorrow and grief, and gods and people will lose their protection. Who is this one person? It is the Tathagata, the Arhat, the Samyaksambuddha. This means that when this person disappears from the world, the people will feel much sorrow and grief, and gods and people will lose their protection. The reason for this is that if the Tathagata disappears from the world, the thirty-seven factors of enlightenment will also disappear. Therefore, bhikkhus! You should always respect the Buddha. Thus, bhikkhus! You should learn in this way.' At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (8) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the bhikkhus: 'If one person appears in the world, then gods and people will receive radiance, and they will have faith in morality, learning, giving, and wisdom, just like the autumn moonlight is full and without dust or impurity, shining everywhere. It is also like this.'
。若多薩阿竭、阿羅呵、三耶三佛出現世間，天及人民便蒙光澤，有信心於戒、聞、施、智慧，如月盛滿，普照一切。是故，諸比丘！興恭敬心於如來所。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有一人出現於世，爾時天及人民皆悉熾盛，三惡眾生便自減少。猶如國界聖王治化時，彼城中人民熾盛，鄰國力弱。此亦如是。若多薩阿竭出現世時，三惡趣道便自減少。如是，諸比丘！當信向佛。是故，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有一人出現於世，無與等者，不可摸則，獨步無侶，無有儔匹，諸天、人民無能及者，信、戒、聞、施、智慧，無能及者。云何為一人？所謂多薩阿竭、阿羅呵、三耶三佛。是謂一人出現於世，無與等者，不可摸則，獨步無伴，無有儔匹，諸天、人民無能及者，信、戒、聞、施、智慧，皆悉具足。是故，諸比丘！當信敬于佛。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：如果多薩阿竭、阿羅呵、三耶三佛出現在世間，天界和人間都會充滿光輝，人們會生起對戒律、聞法、佈施和智慧的信心，就像滿月一樣，普照一切。因此，諸位比丘！要對如來生起恭敬之心。諸位比丘！應當這樣學習。 當時，諸位比丘聽聞佛陀所說，歡喜地奉行。 現代漢語譯本：我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘：『如果有一個人出現在世間，那時天界和人間都會興盛，三惡道的眾生就會減少。就像一個國家的聖王治理國家時，那個國家的人民會興盛，鄰國會衰弱一樣。也是這樣，如果多薩阿竭出現在世間，三惡道的道路就會減少。因此，諸位比丘！應當信奉佛陀。所以，諸位比丘！應當這樣學習。』 當時，諸位比丘聽聞佛陀所說，歡喜地奉行。 現代漢語譯本：我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘：『如果有一個人出現在世間，沒有可以與之相比的，不可測度，獨一無二，沒有同伴，沒有匹敵，諸天和人民都無法企及，在信、戒、聞、施、智慧方面，也沒有人可以企及。這個人是誰呢？就是多薩阿竭、阿羅呵、三耶三佛。這就是說，有一個人出現在世間，沒有可以與之相比的，不可測度，獨一無二，沒有同伴，沒有匹敵，諸天和人民都無法企及，在信、戒、聞、施、智慧方面，都完全具備。因此，諸位比丘！應當信敬佛陀。諸位比丘！應當這樣學習。』 當時，諸位比丘聽聞佛陀所說，歡喜地奉行。
English version: If a Tathagata, Arhat, Samyaksambuddha appears in the world, the heavens and people will be filled with radiance, and they will have faith in precepts, learning, giving, and wisdom, like a full moon, illuminating everything. Therefore, O monks! Develop a respectful heart towards the Tathagata. Thus, O monks! You should learn this way. At that time, the monks, having heard what the Buddha said, joyfully practiced it. English version: Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'If one person appears in the world, then the heavens and people will all flourish, and the beings in the three evil realms will decrease. Just as when a holy king rules a country, the people in that city will flourish, and the neighboring countries will weaken. It is the same. If a Tathagata appears in the world, the paths of the three evil realms will decrease. Therefore, O monks! You should have faith in the Buddha. Therefore, O monks! You should learn this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. English version: Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'If one person appears in the world, there is no one equal to him, he is immeasurable, unique, without a companion, without a peer, the gods and people cannot reach him, and in faith, precepts, learning, giving, and wisdom, no one can reach him. Who is this one person? It is the Tathagata, Arhat, Samyaksambuddha. This is to say, one person appears in the world, there is no one equal to him, he is immeasurable, unique, without a companion, without a peer, the gods and people cannot reach him, and in faith, precepts, learning, giving, and wisdom, he is fully equipped. Therefore, O monks! You should have faith and respect for the Buddha. Thus, O monks! You should learn this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it.
。
須倫、益一道 光明及闇冥 道品、沒盡、信 熾盛、無與等
增壹阿含經卷第三 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第四
東晉罽賓三藏瞿曇僧伽提婆譯
一子品第九
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「猶如母人，心懷篤信，唯有一子，恒作是念：『云何當教，使成為人？』」
爾時，諸比丘白世尊曰：「我等，世尊！不解此義。世尊是諸法之本，如來所陳，靡不承受。唯愿世尊與諸比丘說此深法，聞已奉行。」
爾時，世尊告諸比丘：「諦聽！諦聽！善思念之，吾當為汝分別其義。」
諸比丘對曰：「如是。世尊！」爾時，諸比丘從佛受教。
世尊告曰：「猶彼優婆斯心懷篤信，作是教訓：『汝今在家，當如質多長者，亦如象童子。所以然者，此是其限，此是其量。世尊受證弟子，所謂質多長者、象童子也。』若童子意欲剃除鬚髮，著三法衣，出家學道，當如舍利弗、目犍連比丘。所以然者，此是其限，此是其量。所謂舍利弗、目犍連比丘！好學正法，莫作邪業，興起非法；設汝生此染著之想，便當墜墮三惡趣中
現代漢語譯本 須倫、益一道，光明與黑暗並存。 道品、滅盡、信，熾盛且無與倫比。
《增壹阿含經》卷第三 大正藏第02冊 No. 0125 《增壹阿含經》
《增壹阿含經》卷第四
東晉罽賓三藏瞿曇僧伽提婆譯
一子品第九
（一）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『就像一位母親，心中懷有堅定的信仰，只有一個兒子，她總是想著：『如何教導他，使他成為一個有用的人？』
當時，眾比丘對世尊說：『世尊！我們不理解這個道理。世尊是諸法的根本，如來所說的，沒有不接受的。只希望世尊為眾比丘解說這個深奧的道理，聽了之後我們一定奉行。』
當時，世尊告訴眾比丘：『仔細聽！仔細聽！好好思考，我將為你們分別解釋其中的含義。』
眾比丘回答說：『是的，世尊！』當時，眾比丘接受了佛陀的教誨。
世尊說：『就像那位優婆夷心中懷有堅定的信仰，這樣教導：『你現在在家，應當像質多長者，也像象童子。之所以這樣說，是因為這是他們的限度，這是他們的標準。世尊認可的弟子，就是質多長者和象童子。』如果這個童子想要剃除鬚髮，穿上三法衣，出家學道，應當像舍利弗、目犍連比丘。之所以這樣說，是因為這是他們的限度，這是他們的標準。他們就是舍利弗、目犍連比丘！要好好學習正法，不要做邪惡的事情，不要興起非法之念；如果你們生起這種貪戀執著的想法，就會墮入三惡道之中。』
English version The necessary and the beneficial go together, light and darkness coexist. The path, the end, faith, are blazing and incomparable.
Ekottara Agama Sutra, Volume 3 Taisho Tripitaka Vol. 02, No. 0125, Ekottara Agama Sutra
Ekottara Agama Sutra, Volume 4
Translated by Tripitaka Master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty
Chapter 9: The Only Son
(1)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti.
At that time, the World Honored One said to the monks, 'It is like a mother who has firm faith and only one son, and she always thinks, 'How should I teach him so that he becomes a useful person?''
At that time, the monks said to the World Honored One, 'World Honored One! We do not understand this meaning. The World Honored One is the root of all dharmas, and whatever the Tathagata says, we accept it. We only hope that the World Honored One will explain this profound dharma to the monks, and after hearing it, we will certainly practice it.'
At that time, the World Honored One said to the monks, 'Listen carefully! Listen carefully! Think well, and I will explain the meaning to you separately.'
The monks replied, 'Yes, World Honored One!' At that time, the monks received the Buddha's teachings.
The World Honored One said, 'It is like that Upasika who has firm faith, and teaches like this: 'Now that you are at home, you should be like the elder Citta, and also like the boy Elephant. The reason for this is that this is their limit, this is their standard. The disciples recognized by the World Honored One are the elder Citta and the boy Elephant.' If this boy wants to shave his hair and beard, put on the three robes, and leave home to learn the Way, he should be like the monks Sariputra and Maudgalyayana. The reason for this is that this is their limit, this is their standard. They are the monks Sariputra and Maudgalyayana! You must study the right dharma well, do not do evil things, and do not give rise to illegal thoughts; if you give rise to such thoughts of attachment and clinging, you will fall into the three evil realms.'
。善念專心，不得者得，不獲者獲，未得證者，今當受證。所以然者，諸比丘！信施之重，實不可消，令人不得至道。是故，諸比丘！莫生染著之意，已生當滅。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「篤信優婆斯唯有一女，彼當云何教訓成就？」
爾時，諸比丘白世尊曰：「我等，世尊！不解此義。世尊是諸法之本，如來所陳，靡不承受。唯愿世尊與諸比丘說此深法，聞已奉行。」
爾時，世尊告諸比丘：「諦聽！諦聽！善思念之，吾當為汝分別其義。」
諸比丘對曰：「如是。」爾時，諸比丘從佛受教。
世尊告曰：「猶彼篤信優婆斯教訓女曰：『汝今在家者，當如拘仇多羅優婆斯、難陀母。所以然者，此是其限，此是其量。世尊受證弟子，所謂拘仇多羅優婆斯、難陀母是。』若女意欲剃除鬚髮，著三法衣，出家學道者，當如讖摩比丘尼、優缽花色比丘尼。所以然者，此是其量，此是其限。所謂讖摩比丘尼、優缽華色比丘尼，好學正法，莫作邪業，興起非法；設汝生此染著之想，便當墜墮三惡趣中
現代漢語譯本：
『專心保持善念，沒有得到的將會得到，沒有獲得的將會獲得，沒有證悟的，現在應當證悟。之所以這樣，各位比丘！是因為信徒的佈施非常重大，實在不可輕易消化，會讓人無法達到真理之道。因此，各位比丘！不要產生貪戀執著的念頭，已經產生的應當滅除。各位比丘！應當這樣學習。』
當時，各位比丘聽聞佛陀所說，歡喜地奉行。
（二）
我聽聞是這樣：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『一位虔誠信徒的優婆夷只有一個女兒，她應當如何教導才能使她有所成就呢？』
當時，各位比丘對世尊說：『世尊！我們不理解這個道理。世尊是諸法的根本，如來所說的，沒有不接受的。希望世尊為各位比丘解說這個深奧的佛法，聽聞后我們會奉行。』
當時，世尊告訴各位比丘：『仔細聽！仔細聽！好好思考，我將為你們分別解釋其中的含義。』
各位比丘回答說：『是的。』當時，各位比丘接受了佛陀的教誨。
世尊說：『就像那位虔誠信徒的優婆夷教導女兒說：『你現在在家，應當像拘仇多羅優婆夷、難陀母那樣。之所以這樣，是因為這是她們的界限，這是她們的榜樣。世尊認可的弟子，就是拘仇多羅優婆夷、難陀母。』如果女兒想要剃除鬚髮，穿上三法衣，出家修道，應當像讖摩比丘尼、優缽花色比丘尼那樣。之所以這樣，是因為這是她們的榜樣，這是她們的界限。所謂讖摩比丘尼、優缽花色比丘尼，她們好好學習正法，不做邪惡的事情，不興起非法之事；如果你們產生這種貪戀執著的想法，就會墮入三惡道之中。』
English version:
'Maintain good thoughts with focus. What has not been attained will be attained, what has not been gained will be gained, and those who have not realized enlightenment, now shall realize it. The reason for this, bhikkhus, is that the offerings of the faithful are truly weighty and cannot be easily digested, preventing one from reaching the path of truth. Therefore, bhikkhus, do not give rise to thoughts of attachment and craving; those that have arisen should be extinguished. Thus, bhikkhus, should you train yourselves.'
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
(Two)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti.
At that time, the World-Honored One said to the bhikkhus, 'A devout female lay follower has only one daughter. How should she be taught and trained to achieve success?'
At that time, the bhikkhus said to the World-Honored One, 'World-Honored One, we do not understand this meaning. The World-Honored One is the root of all dharmas, and whatever the Tathagata speaks, we accept without fail. We beseech the World-Honored One to explain this profound dharma to the bhikkhus, so that having heard it, we may practice it.'
At that time, the World-Honored One said to the bhikkhus, 'Listen carefully! Listen carefully! Think well, and I will explain its meaning to you.'
The bhikkhus replied, 'Yes, indeed.' At that time, the bhikkhus received the Buddha's teaching.
The World-Honored One said, 'Just as that devout female lay follower teaches her daughter, saying, 'Now that you are at home, you should be like Khujjuttara, the female lay follower, and Nandamata. The reason for this is that this is their limit, this is their standard. The disciples recognized by the World-Honored One are Khujjuttara and Nandamata.' If the daughter wishes to shave her head and beard, put on the three robes, and leave home to practice the Way, she should be like Bhikkhuni Khema and Bhikkhuni Uppalavanna. The reason for this is that this is their standard, this is their limit. The so-called Bhikkhuni Khema and Bhikkhuni Uppalavanna, they study the true dharma well, do not do evil deeds, and do not engage in unlawful activities; if you give rise to such thoughts of attachment and craving, you will fall into the three evil realms.'
。善念專心，不果者果，不獲者獲，未得證者，今當受證。所以然者，諸比丘！信施之重，實不可消，令人不得至道之趣。是故，諸比丘！莫生染著之想，已生當滅。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我不見一法疾於心者，無譬可喻，猶如獼猴舍一取一，心不專定。心亦如是，前想、后想所不同者，以方便法不可摸則，心迴轉疾。是故，諸比丘！凡夫之人不能觀察心意。是故，諸比丘！常當降伏心意，令趣善道，亦當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我不見一法疾於心者，無譬可喻，猶如獼猴舍一取一，心不專定。心亦如是，前想、后想所念不同，是故，諸比丘！凡夫之人不能觀察心意所由。是故，諸比丘！常當降伏心意，得趣善道，是故，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：
『善念專一，沒有結果的會結果，沒有獲得的會獲得，沒有證悟的，現在應當證悟。』之所以這樣，各位比丘！是因為信施的恩情深重，實在無法輕易消受，會讓人無法達到正道。因此，各位比丘！不要產生貪戀執著的想法，已經產生的應當滅除。各位比丘！應當這樣學習。」
當時，各位比丘聽聞佛陀所說，歡喜地奉行。
（三）
我聽聞是這樣：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『我沒有見過有哪一種法比心更快，沒有可以比喻的，就像獼猴捨棄一個又取另一個，心不定下來。心也是這樣，前一個想法和后一個想法不同，因為心變化太快，難以捉摸。因此，各位比丘！凡夫俗人不能觀察自己的心意。因此，各位比丘！應當常常降伏自己的心意，讓它走向善道，也應當這樣學習。』
當時，各位比丘聽聞佛陀所說，歡喜地奉行。
（四）
我聽聞是這樣：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『我沒有見過有哪一種法比心更快，沒有可以比喻的，就像獼猴捨棄一個又取另一個，心不定下來。心也是這樣，前一個想法和后一個想法所想的不同，因此，各位比丘！凡夫俗人不能觀察自己的心意所由。因此，各位比丘！應當常常降伏自己的心意，從而走向善道，因此，各位比丘！應當這樣學習。』
當時，各位比丘聽聞佛陀所說，歡喜地奉行。
（五）
我聽聞是這樣：
一時，佛陀在舍衛國的祇樹給孤獨園。 現代漢語譯本：
『善念專一，沒有結果的會結果，沒有獲得的會獲得，沒有證悟的，現在應當證悟。』之所以這樣，各位比丘！是因為信施的恩情深重，實在無法輕易消受，會讓人無法達到正道。因此，各位比丘！不要產生貪戀執著的想法，已經產生的應當滅除。各位比丘！應當這樣學習。」
當時，各位比丘聽聞佛陀所說，歡喜地奉行。
（三）
我聽聞是這樣：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『我沒有見過有哪一種法比心更快，沒有可以比喻的，就像獼猴捨棄一個又取另一個，心不定下來。心也是這樣，前一個想法和后一個想法不同，因為心變化太快，難以捉摸。因此，各位比丘！凡夫俗人不能觀察自己的心意。因此，各位比丘！應當常常降伏自己的心意，讓它走向善道，也應當這樣學習。』
當時，各位比丘聽聞佛陀所說，歡喜地奉行。
（四）
我聽聞是這樣：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『我沒有見過有哪一種法比心更快，沒有可以比喻的，就像獼猴捨棄一個又取另一個，心不定下來。心也是這樣，前一個想法和后一個想法所想的不同，因此，各位比丘！凡夫俗人不能觀察自己的心意所由。因此，各位比丘！應當常常降伏自己的心意，從而走向善道，因此，各位比丘！應當這樣學習。』
當時，各位比丘聽聞佛陀所說，歡喜地奉行。
（五）
我聽聞是這樣：
一時，佛陀在舍衛國的祇樹給孤獨園。
English version:
'With focused good intentions, those without results will achieve results, those without attainment will attain, and those who have not realized enlightenment should now realize it.' The reason for this, bhikkhus, is that the weight of faith offerings is truly not to be easily dismissed, as it can prevent one from reaching the path of truth. Therefore, bhikkhus, do not give rise to thoughts of attachment and craving; those that have arisen should be extinguished. Thus, bhikkhus, you should train yourselves.'
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
(Three)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the Blessed One addressed the bhikkhus, saying: 'I do not see any one thing that is faster than the mind, there is no comparison, like a monkey abandoning one thing and taking another, the mind is not settled. The mind is also like this, the former thought and the latter thought are different, because the mind changes so quickly, it is difficult to grasp. Therefore, bhikkhus, ordinary people cannot observe their own minds. Therefore, bhikkhus, you should always subdue your minds, leading them towards the path of goodness, and you should also train yourselves in this way.'
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
(Four)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the Blessed One addressed the bhikkhus, saying: 'I do not see any one thing that is faster than the mind, there is no comparison, like a monkey abandoning one thing and taking another, the mind is not settled. The mind is also like this, the former thought and the latter thought are different, therefore, bhikkhus, ordinary people cannot observe the origin of their own minds. Therefore, bhikkhus, you should always subdue your minds, thereby reaching the path of goodness, therefore, bhikkhus, you should train yourselves in this way.'
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
(Five)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. English version:
'With focused good intentions, those without results will achieve results, those without attainment will attain, and those who have not realized enlightenment should now realize it.' The reason for this, bhikkhus, is that the weight of faith offerings is truly not to be easily dismissed, as it can prevent one from reaching the path of truth. Therefore, bhikkhus, do not give rise to thoughts of attachment and craving; those that have arisen should be extinguished. Thus, bhikkhus, you should train yourselves.'
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
(Three)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the Blessed One addressed the bhikkhus, saying: 'I do not see any one thing that is faster than the mind, there is no comparison, like a monkey abandoning one thing and taking another, the mind is not settled. The mind is also like this, the former thought and the latter thought are different, because the mind changes so quickly, it is difficult to grasp. Therefore, bhikkhus, ordinary people cannot observe their own minds. Therefore, bhikkhus, you should always subdue your minds, leading them towards the path of goodness, and you should also train yourselves in this way.'
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
(Four)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the Blessed One addressed the bhikkhus, saying: 'I do not see any one thing that is faster than the mind, there is no comparison, like a monkey abandoning one thing and taking another, the mind is not settled. The mind is also like this, the former thought and the latter thought are different, therefore, bhikkhus, ordinary people cannot observe the origin of their own minds. Therefore, bhikkhus, you should always subdue your minds, thereby reaching the path of goodness, therefore, bhikkhus, you should train yourselves in this way.'
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
(Five)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
。
爾時，世尊告諸比丘：「我恒觀見一人心中所念之事，此人如屈伸臂頃墮泥𪏭中。所以然者，由噁心故，心之生病墜墮地獄。」
爾時，世尊便說偈言：
「猶如有一人， 心懷瞋恚想， 今告諸比丘， 廣演其義趣。 今正是其時， 設有命終者， 假令入地獄， 由心穢行故。
「是故，諸比丘！當降伏心，勿生穢行。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我恒觀見一人心中所念之事，如屈伸臂頃而生天上。所以然者，由善心故；已生善心，便生天上。」
爾時，世尊便說偈言：
「設復有一人， 而生善妙心， 今告諸比丘， 廣演其義趣。 今正是其時， 設有命終者， 便得生天上， 由心善行故。
「是故，諸比丘！當發凈意，勿生穢行。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本 當時，世尊告訴眾比丘：『我經常看到一個人心中所想的事情，這個人就像屈伸手臂的瞬間就墮入泥潭之中。之所以這樣，是因為他心懷惡念，心生疾病，從而墜入地獄。』 當時，世尊就說了偈語： 『猶如有一個人，心中懷著嗔恨的想法，現在告訴各位比丘，廣泛地闡述其中的意義。現在正是時候，如果有人因此而死去，假設他墮入地獄，都是因為他內心污穢的行為。』 『所以，各位比丘！應當降伏自己的心，不要產生污穢的行為。各位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （六） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我經常看到一個人心中所想的事情，就像屈伸手臂的瞬間就升到天上。之所以這樣，是因為他心懷善念；已經生起善念，便會升到天上。』 當時，世尊就說了偈語： 『假設有一個人，生起了善良美好的心，現在告訴各位比丘，廣泛地闡述其中的意義。現在正是時候，如果有人因此而死去，便會升到天上，都是因為他內心善良的行為。』 『所以，各位比丘！應當發起清凈的意念，不要產生污穢的行為。各位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （七） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。
English version At that time, the World Honored One told the bhikkhus: 'I constantly observe the thoughts in a person's mind, and this person falls into the mud as quickly as the bending and stretching of an arm. The reason for this is because of their evil mind; the mind becomes diseased, and they fall into hell.' At that time, the World Honored One spoke a verse: 'Just like a person, who harbors thoughts of anger, I now tell you bhikkhus, to widely explain its meaning. Now is the time, if someone dies because of this, and they fall into hell, it is because of their defiled actions of the mind.' 'Therefore, bhikkhus! You should subdue your minds, and not generate defiled actions. Thus, bhikkhus! You should learn in this way.' At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (Six) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the bhikkhus: 'I constantly observe the thoughts in a person's mind, and as quickly as the bending and stretching of an arm, they are born in heaven. The reason for this is because of their good mind; having generated a good mind, they are born in heaven.' At that time, the World Honored One spoke a verse: 'Suppose there is a person, who generates a good and wonderful mind, I now tell you bhikkhus, to widely explain its meaning. Now is the time, if someone dies because of this, they will be born in heaven, because of their good actions of the mind.' 'Therefore, bhikkhus! You should generate pure intentions, and not generate defiled actions. Thus, bhikkhus! You should learn in this way.' At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (Seven) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
爾時，世尊告諸比丘：「我於此眾中，不見一法最勝最妙，眩惑世人，不至永寂，縛著牢獄，無有解已。所謂男子見女色已，便起想著，意甚愛敬，令人不至永寂，縛著牢獄，無有解已，意不捨離，周旋往來，今世後世，迴轉五道，動歷劫數。」
爾時，世尊便說偈曰：
「梵音柔軟聲， 如來說難見； 或復有時見， 繫念在目前。 亦莫與女人， 往來與言語； 恒羅伺捕人， 不得至無為。
「是故，諸比丘！當除諸色，莫起想著。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我於此眾中，不見一法最勝最妙，眩惑世人，不生永寂，縛著牢獄，無有解已。所謂女見男子色已，便起想著，意甚愛敬，令人不至永寂，縛著牢獄，無有解已。意不捨離，周旋往來，今世後世，迴轉五道，動歷劫數。」
爾時，世尊便說偈曰：
「若生顛倒想， 興念恩愛心， 除念意染著， 便無此諸穢。
「是故，諸比丘！當除諸色，莫起想著。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本： 當時，世尊告訴眾比丘：『我在這大眾之中，沒有見到哪一種法是最殊勝最微妙的，能夠迷惑世人，使他們不能達到永遠的寂靜，被束縛在牢獄之中，無法解脫。那就是男子見到女色之後，便產生愛慕之情，心中非常愛戀敬重，使人不能達到永遠的寂靜，被束縛在牢獄之中，無法解脫，心中不肯舍離，周旋往來，今生來世，在五道中輪迴，經歷無數劫數。』 當時，世尊便說了偈語： 『梵音柔和悅耳，如來說法難得一見；或者有時能見到，心念卻被眼前的景象所牽絆。也不要與女人，往來交談；她們像羅網一樣伺機捕捉人，使人不能達到無為的境界。』 『所以，各位比丘！應當去除各種色慾，不要產生愛慕之情。各位比丘！應當這樣學習。』 當時，眾比丘聽聞佛所說，歡喜地奉行。 （八） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我在這大眾之中，沒有見到哪一種法是最殊勝最微妙的，能夠迷惑世人，使他們不能達到永遠的寂靜，被束縛在牢獄之中，無法解脫。那就是女子見到男子色之後，便產生愛慕之情，心中非常愛戀敬重，使人不能達到永遠的寂靜，被束縛在牢獄之中，無法解脫，心中不肯舍離，周旋往來，今生來世，在五道中輪迴，經歷無數劫數。』 當時，世尊便說了偈語： 『如果產生顛倒的妄想，生起恩愛之心，去除心中的執念和染著，便不會有這些污穢。』 『所以，各位比丘！應當去除各種色慾，不要產生愛慕之情。各位比丘！應當這樣學習。』 當時，眾比丘聽聞佛所說，歡喜地奉行。
English version: At that time, the World Honored One told the bhikkhus, 'Among this assembly, I have not seen a single dharma that is most excellent and subtle, that can delude people, preventing them from reaching eternal tranquility, binding them in prison, and without release. That is, when a man sees a woman's form, he develops attachment, his mind filled with love and respect, causing him to be unable to reach eternal tranquility, bound in prison, and without release. His mind does not let go, he goes back and forth, in this life and the next, revolving through the five paths, experiencing countless kalpas.' At that time, the World Honored One spoke this verse: 'The Brahma's voice is soft and gentle, the Tathagata is difficult to see; or sometimes one sees, the mind is bound by what is before the eyes. Also, do not go back and forth with women, nor speak with them; they are always like nets, seeking to capture people, preventing them from reaching the unconditioned.' 'Therefore, bhikkhus! You should eliminate all forms, do not develop attachment. Thus, bhikkhus! You should learn in this way.' At that time, the bhikkhus, hearing what the Buddha had said, joyfully practiced it. (8) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the bhikkhus, 'Among this assembly, I have not seen a single dharma that is most excellent and subtle, that can delude people, preventing them from reaching eternal tranquility, binding them in prison, and without release. That is, when a woman sees a man's form, she develops attachment, her mind filled with love and respect, causing her to be unable to reach eternal tranquility, bound in prison, and without release. Her mind does not let go, she goes back and forth, in this life and the next, revolving through the five paths, experiencing countless kalpas.' At that time, the World Honored One spoke this verse: 'If one develops inverted thoughts, and gives rise to feelings of love and affection, by removing the mind's attachments and defilements, then these impurities will be gone.' 'Therefore, bhikkhus! You should eliminate all forms, do not develop attachment. Thus, bhikkhus! You should learn in this way.' At that time, the bhikkhus, hearing what the Buddha had said, joyfully practiced it.
。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我於此眾中，不見一法，無慾想便起欲想；已起欲想便增益。無瞋恚想便起瞋恚；已起瞋恚便增多。無睡眠想便起睡眠；已起睡眠便增多。無調戲想便起調戲；已起調戲便增多。無疑想便起疑想；已起疑想便增多。亦當觀惡露不凈想，設作亂想，無慾想便有欲想；已有欲想便增多。瞋恚、睡眠，本無疑想便起疑想；疑想已起便增多。是故，諸比丘！莫作亂想，常當專意。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我於此法中，不見一法，未有欲想便不生欲想；已生欲想便能滅之。未生瞋恚想便不生，已生瞋恚想便能滅之。未生睡眠想便不生；已生睡眠想便能滅之。未生調戲想便不生；已生調戲想便能滅之。未生疑想便不生；已生疑想便能滅之。亦當觀惡露不凈，已觀惡露不凈，未生欲想便不生；已生便能滅之。未生瞋恚便不生；已生瞋恚便能滅之。乃至疑，未生疑想便不生；已生疑想便能滅之。是故，諸比丘！常當專意觀不凈想。如是，諸比丘！當作是學
現代漢語譯本 （九） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『我在這眾生中，沒有見到一種法，在沒有慾念的想法時，便會生起慾念的想法；已經生起慾念的想法，便會增長。沒有嗔恚的想法時，便會生起嗔恚；已經生起嗔恚，便會增多。沒有睡眠的想法時，便會生起睡眠；已經生起睡眠，便會增多。沒有調戲的想法時，便會生起調戲；已經生起調戲，便會增多。沒有疑惑的想法時，便會生起疑惑；已經生起疑惑，便會增多。也應當觀察不凈的惡露，如果產生混亂的想法，沒有慾念的想法便會有慾念的想法；已經有慾念的想法便會增多。嗔恚、睡眠，本來沒有疑惑的想法便會生起疑惑的想法；疑惑的想法已經生起便會增多。因此，各位比丘！不要產生混亂的想法，應當常常專心。這樣，各位比丘！應當這樣學習。』 那時，眾比丘聽聞佛陀所說，歡喜地奉行。 （一〇） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『我在這法中，沒有見到一種法，在沒有慾念的想法時，便不會生起慾念的想法；已經生起慾念的想法，便能滅除它。沒有生起嗔恚的想法時，便不會生起，已經生起嗔恚的想法便能滅除它。沒有生起睡眠的想法時，便不會生起；已經生起睡眠的想法便能滅除它。沒有生起調戲的想法時，便不會生起；已經生起調戲的想法便能滅除它。沒有生起疑惑的想法時，便不會生起；已經生起疑惑的想法便能滅除它。也應當觀察不凈的惡露，已經觀察不凈的惡露，沒有生起慾念的想法便不會生起；已經生起便能滅除它。沒有生起嗔恚便不會生起；已經生起嗔恚便能滅除它。乃至疑惑，沒有生起疑惑的想法便不會生起；已經生起疑惑的想法便能滅除它。因此，各位比丘！應當常常專心觀察不凈的想法。這樣，各位比丘！應當這樣學習。』
English version (9) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'Among this assembly, I have not seen a single thing, where the thought of desire does not arise, and then the thought of desire arises; once the thought of desire has arisen, it increases. Where the thought of anger does not arise, and then anger arises; once anger has arisen, it increases. Where the thought of sleepiness does not arise, and then sleepiness arises; once sleepiness has arisen, it increases. Where the thought of playfulness does not arise, and then playfulness arises; once playfulness has arisen, it increases. Where the thought of doubt does not arise, and then doubt arises; once doubt has arisen, it increases. One should also contemplate the foulness of the impure, if confused thoughts arise, where the thought of desire does not exist, then the thought of desire arises; once the thought of desire exists, it increases. Anger, sleepiness, originally without the thought of doubt, then the thought of doubt arises; once the thought of doubt has arisen, it increases. Therefore, monks! Do not have confused thoughts, always be focused. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (10) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'Among this Dharma, I have not seen a single thing, where the thought of desire does not arise, and then the thought of desire does not arise; once the thought of desire has arisen, it can be extinguished. Where the thought of anger does not arise, then it does not arise, once the thought of anger has arisen, it can be extinguished. Where the thought of sleepiness does not arise, then it does not arise; once the thought of sleepiness has arisen, it can be extinguished. Where the thought of playfulness does not arise, then it does not arise; once the thought of playfulness has arisen, it can be extinguished. Where the thought of doubt does not arise, then it does not arise; once the thought of doubt has arisen, it can be extinguished. One should also contemplate the foulness of the impure, having contemplated the foulness of the impure, where the thought of desire does not arise, then it does not arise; once it has arisen, it can be extinguished. Where anger does not arise, then it does not arise; once anger has arisen, it can be extinguished. Even doubt, where the thought of doubt does not arise, then it does not arise; once the thought of doubt has arisen, it can be extinguished. Therefore, monks! Always be focused on contemplating the impure. Thus, monks! You should learn in this way.'
。」
爾時，諸比丘聞佛所說，歡喜奉行。
二斯及二心 一墮一生天 男女想受樂 二欲想在後
增壹阿含經護心品第十
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；修行一法，廣佈一法已，便得神通，諸行寂靜，得沙門果，至泥洹界。云何為一法？所謂無放逸行。云何為無放逸行？所謂護心也。云何護心？於是，比丘！常守護心有漏、有漏法，當彼守護心有漏、有漏法，于有漏法便得悅豫，亦有信樂，住不移易，恒專其意，自力勸勉。
「如是。比丘！彼無放逸行，恒自謹慎。未生欲漏便不生；已生欲漏便能使滅；未生有漏便不生；已生有漏便能使滅；未生無明漏便不生；已生無明漏便能使滅。比丘于彼無放逸行，閑靜一處，恒自覺知而自遊戲，欲漏心便得解脫，有漏心、無明漏心便得解脫。已得解脫，便得解脫智，生死已盡，梵行已立，所作已辦，更不復受有，如實知之。」
爾時，世尊便說斯偈：
「無憍甘露跡， 放逸是死徑； 無慢則不死， 慢者即是死。
「是故，諸比丘！當念修行無放逸行。如是，諸比丘！當作是學
現代漢語譯本 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 二種執著和二種心，一種墮落，一種昇天。 男女之間的慾望和快樂，兩種慾望的想法在後。 《增一阿含經·護心品》第十 （一） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『應當修行一種法，應當廣佈一種法；修行一種法，廣佈一種法后，便能獲得神通，諸行寂靜，證得沙門果，到達涅槃的境界。』什麼是『一種法』呢？就是不放逸的修行。什麼是不放逸的修行呢？就是守護自己的心。如何守護心呢？比丘們！要常常守護心中有漏、有漏的法，當他們守護心中有漏、有漏的法時，對於有漏法便會感到喜悅，也會有信樂，安住而不動搖，恒常專心致志，自我勉勵。 『如此，比丘們！他們不放逸的修行，恒常自我謹慎。未生的欲漏便不讓它生起；已生的欲漏便能使之滅除；未生的有漏便不讓它生起；已生的有漏便能使之滅除；未生的無明漏便不讓它生起；已生的無明漏便能使之滅除。比丘們在不放逸的修行中，閑靜地獨處，恒常自覺地覺知而自我安樂，欲漏的心便能得到解脫，有漏的心、無明漏的心便能得到解脫。已經得到解脫，便能獲得解脫的智慧，生死已經終結，清凈的修行已經建立，所作的事情已經完成，不再受後有，如實地知道這些。』 當時，世尊便說了這首偈： 『不驕慢是甘露的足跡，放逸是死亡的道路； 沒有驕慢就不會死亡，驕慢的人就是死亡。 『所以，比丘們！應當念修行不放逸的修行。』如此，比丘們！應當這樣學習。
English version At that time, the monks, having heard what the Buddha had said, joyfully practiced it. Two attachments and two minds, one falls, one ascends to heaven. The desires and pleasures between men and women, the thoughts of two desires come later. Ekottara Agama Sutra, Chapter Ten on Protecting the Mind (One) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, the World Honored One told the monks: 'You should cultivate one dharma, you should widely propagate one dharma; having cultivated one dharma, having widely propagated one dharma, you will then obtain supernatural powers, all actions will be tranquil, you will attain the fruit of a Shramana, and reach the realm of Nirvana.' What is 'one dharma'? It is the practice of non-negligence. What is the practice of non-negligence? It is guarding one's mind. How does one guard the mind? Monks! You should always guard your mind against the defiled, defiled dharmas. When they guard their minds against the defiled, defiled dharmas, they will then feel joy in the defiled dharmas, and they will also have faith and joy, abiding without wavering, constantly focusing their minds, and encouraging themselves. 'Thus, monks! They practice non-negligence, constantly being self-vigilant. Unborn desires will not arise; desires that have already arisen will be extinguished; unborn outflows will not arise; outflows that have already arisen will be extinguished; unborn ignorance will not arise; ignorance that has already arisen will be extinguished. Monks, in the practice of non-negligence, they dwell in solitude, constantly being aware and enjoying themselves, the mind of desire will be liberated, the mind of outflows, the mind of ignorance will be liberated. Having attained liberation, they will then attain the wisdom of liberation, birth and death will have ended, pure practice will have been established, what needs to be done will have been completed, they will no longer receive future existence, and they will truly know this.' At that time, the World Honored One then spoke this verse: 'Non-arrogance is the trace of nectar, negligence is the path of death; Without arrogance, there is no death, the arrogant one is death itself.' 'Therefore, monks! You should be mindful to practice non-negligence.' Thus, monks! You should learn in this way.
。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行一法，當廣佈一法；修行一法，廣佈一法已，便得神通，諸行寂靜，得沙門果，至泥洹處。云何為一法？謂無放逸行於諸善法。云何無放逸行？所謂不觸嬈一切眾生，不害一切眾生，不惱一切眾生，是謂無放逸行。彼云何名善法？所謂賢聖八道品：等見、等方便、等語、等行、等命、等治、等念、等定，是謂善法。」
爾時，世尊便說偈曰：
「施一切眾生， 不如法施人； 雖施眾生福， 一人法施勝。
「是故，諸比丘！當修行善法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當云何觀檀越施主？」
爾時，諸比丘白世尊曰：「世尊是諸法之王，唯愿世尊與諸比丘而說此義，聞已盡當奉持。」
爾時，世尊告諸比丘：「諦聽！諦聽！善思念之，我當與汝分別其義。」
對曰：「如是。世尊！」爾時，諸比丘從佛受教
現代漢語譯本 當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（二）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『應當修行一種法，應當廣佈一種法；修行一種法，廣佈一種法后，便能獲得神通，諸行寂靜，獲得沙門果，到達涅槃之處。什麼是一種法呢？就是不放逸地修行各種善法。什麼是不放逸的修行呢？就是不觸擾一切眾生，不傷害一切眾生，不惱害一切眾生，這就是不放逸的修行。那麼，什麼叫做善法呢？就是賢聖的八正道：正見、正思惟、正語、正業、正命、正精進、正念、正定，這就是善法。』
當時，世尊便說了偈語：
『佈施一切眾生，不如法佈施一人； 雖然佈施眾生有福，一人法佈施更殊勝。』
『所以，諸比丘！應當修行善法。』『就這樣，諸比丘！應當這樣學習。』
當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（三）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『應當如何看待佈施的施主呢？』
當時，眾比丘對世尊說：『世尊是諸法之王，唯愿世尊為眾比丘解說此義，聽聞后我們都將奉行。』
當時，世尊告訴眾比丘：『仔細聽！仔細聽！好好思考，我將為你們分別解釋其中的含義。』
眾比丘回答說：『是的，世尊！』當時，眾比丘接受了佛陀的教誨。
English version At that time, the monks, having heard what the Buddha had said, joyfully practiced it.
(Two)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World-Honored One told the monks: 'You should cultivate one dharma, you should widely propagate one dharma; having cultivated one dharma, having widely propagated one dharma, you will then attain supernatural powers, all actions will be tranquil, you will attain the fruit of a Shramana, and reach the place of Nirvana. What is the one dharma? It is to practice all good dharmas without negligence. What is practicing without negligence? It is not to disturb all living beings, not to harm all living beings, not to trouble all living beings, this is called practicing without negligence. What is called good dharma? It is the Noble Eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, this is called good dharma.'
At that time, the World-Honored One then spoke a verse:
'Giving to all living beings, is not as good as giving the Dharma to one person; Although giving to living beings brings merit, giving the Dharma to one person is more superior.'
'Therefore, monks! You should cultivate good dharmas.' 'Thus, monks! You should learn in this way.'
At that time, the monks, having heard what the Buddha had said, joyfully practiced it.
(Three)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World-Honored One told the monks: 'How should you view the donors who give alms?'
At that time, the monks said to the World-Honored One: 'The World-Honored One is the king of all dharmas, we beseech the World-Honored One to explain this meaning to the monks, and having heard it, we will all uphold it.'
At that time, the World-Honored One told the monks: 'Listen carefully! Listen carefully! Think well about it, I will explain its meaning to you separately.'
The monks replied: 'Yes, World-Honored One!' At that time, the monks received the Buddha's teachings.
。
世尊告曰：「檀越施主當恭敬，如子孝順父母，養之、侍之，長益五陰，于閻浮利地現種種義。觀檀越主能成人戒、聞、三昧、智慧。諸比丘多所饒益，於三寶中無所掛礙，能施卿等衣被、飲食、床榻、臥具、病瘦醫藥。是故，諸比丘！當有慈心於檀越所，小恩常不忘，況復大者！恒以慈心向彼檀越，說身、口、意清凈之行，不可稱量，亦無有限。身行慈，口行慈，意行慈，使彼檀越所施之物，終不唐捐，獲其大果，成大福祐，有大名稱，流聞世間，甘露法味。如是，諸比丘！當作是學。」
爾時，世尊便說偈曰：
「施以成大財， 所愿亦成就； 王及諸賊盜， 不能侵彼物。 施以得王位， 紹繼轉輪處； 七寶具足成， 本施之所致。 佈施成天身， 首著雜寶冠； 與諸妓女游， 本施之果報。 施得天帝釋， 天王威力盛； 千眼莊嚴形， 本施之果報。 佈施成佛道， 三十二相具； 轉無上法輪， 本施之果報。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本 世尊告誡說：『供養佈施的施主應當恭敬對待，如同子女孝順父母一樣，贍養他們、服侍他們，使他們的五蘊增長，在閻浮提這片土地上展現各種意義。觀察施主能夠成就戒律、聞法、禪定、智慧。各位比丘因此多有獲益，在三寶中沒有任何障礙，能夠施捨你們衣服、飲食、床榻、臥具、疾病醫藥。因此，各位比丘！應當對施主懷有慈悲之心，即使是小小的恩惠也不要忘記，更何況是大的恩惠！要常常以慈悲之心對待那些施主，宣說身、口、意清凈的行為，這種功德不可稱量，也沒有限度。身體行慈，口中行慈，心中行慈，使那些施主所佈施的物品，最終不會白白浪費，獲得巨大的果報，成就巨大的福佑，擁有巨大的名聲，流傳於世間，如同甘露法味。各位比丘！應當這樣學習。』 當時，世尊便說了偈語： 『佈施可以成就巨大的財富，所希望的也能實現；國王以及各種盜賊，都不能侵犯他的財物。 佈施可以得到王位，繼承轉輪王的地位；七寶具足圓滿，都是因為佈施所致。 佈施可以成就天人的身體，頭上戴著各種珍寶的頭冠；與諸天人一同遊樂，這是佈施的果報。 佈施可以成為天帝釋，天王威力強大；千眼莊嚴其身，這是佈施的果報。 佈施可以成就佛道，具足三十二種相好；轉動無上的法輪，這是佈施的果報。』 當時，各位比丘聽聞佛陀所說，歡喜奉行。 （四） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。
English version The World Honored One said: 'You should treat the donors who give offerings with respect, like children being filial to their parents, supporting them, serving them, increasing their five aggregates, and manifesting various meanings in this land of Jambudvipa. Observe that the donors can achieve precepts, learning, samadhi, and wisdom. The monks thus benefit greatly, having no obstacles in the Three Jewels, and are able to give you clothing, food, bedding, and medicine for illness. Therefore, monks! You should have a compassionate heart towards the donors, never forgetting even small kindnesses, let alone great ones! Always treat those donors with a compassionate heart, proclaiming the pure conduct of body, speech, and mind, the merit of which is immeasurable and limitless. Practice compassion in body, practice compassion in speech, practice compassion in mind, so that the things donated by those donors will not ultimately be wasted, but will obtain great rewards, achieve great blessings, have great fame, spread throughout the world, like the taste of sweet dew. Thus, monks! You should learn in this way.' At that time, the World Honored One spoke these verses: 'Giving can achieve great wealth, and what is desired can also be fulfilled; neither kings nor various thieves can invade his property. Giving can obtain the throne, inheriting the position of a wheel-turning king; the seven treasures are fully complete, all due to giving. Giving can achieve the body of a deva, wearing a crown of various jewels on the head; playing with the devas, this is the result of giving. Giving can become the deva Indra, the king of the devas with great power; adorned with a thousand eyes, this is the result of giving. Giving can achieve the path of Buddhahood, possessing the thirty-two marks; turning the unsurpassed Dharma wheel, this is the result of giving.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Four) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti.
。
爾時，世尊告諸比丘：「檀越施主當云何承事、供養，精進、持戒諸賢聖人？」
爾時，諸比丘白世尊曰：「世尊是諸法之王，唯愿世尊與諸比丘而說此義，盡當奉持。」
爾時，世尊告諸比丘：「諦聽！諦聽！善思念之，我當與汝分別其義。」
對曰：「如是，世尊！」爾時，諸比丘從佛受教。
世尊告曰：「檀越施主承事、供養，精進、持戒諸多聞者，猶如與迷者指示其路，糧食乏短而給施食，恐怖之人令無憂惱，驚畏者教令莫懼，無所歸者與作覆護，盲者作眼目，與病作醫王。猶如田家農夫修治田業，除去穢草，便能成就穀食。比丘常當除棄五盛陰病，求入無畏泥洹城中。如是，諸比丘！檀越施主承事、供養，精進、持戒諸多聞者，當施。」
爾時，阿那邠持長者集在彼眾，爾時長者阿那邠持白世尊曰：「如是，世尊！如是，如來！一切施主及與受者猶吉祥瓶，諸受施人如毗沙王，勸人行施如親父母，受施之人是後世良祐，一切施主及與受者猶如居士。」
世尊告曰：「如是，長者！如汝所言。」
阿那邠持長者白世尊曰：「自今已后，門不安守，亦不拒逆比丘、比丘尼、優婆塞、優婆斯，及諸行路乏糧食者
現代漢語譯本： 那時，世尊告訴眾比丘：『佈施的施主應當如何侍奉、供養那些精進、持戒的賢聖之人呢？』 那時，眾比丘對世尊說：『世尊是諸法之王，唯愿世尊為我們和眾比丘解說這個道理，我們都將奉行。』 那時，世尊告訴眾比丘：『仔細聽！仔細聽！好好思考，我將為你們分別解釋其中的含義。』 眾比丘回答說：『是的，世尊！』那時，眾比丘接受了佛的教誨。 世尊說：『佈施的施主侍奉、供養那些精進、持戒、博學多聞的人，就像為迷路的人指明道路，為缺少糧食的人提供食物，使恐懼的人不再憂愁，教導驚慌的人不要害怕，為無所依靠的人提供庇護，為盲人提供眼睛，為病人提供醫生。就像農夫耕種田地，清除雜草，才能獲得糧食。比丘也應當常常去除五蘊的疾病，尋求進入無畏的涅槃之城。如此，諸位比丘！佈施的施主侍奉、供養那些精進、持戒、博學多聞的人，應當如此佈施。』 那時，給孤獨長者也在眾中，那時給孤獨長者對世尊說：『是的，世尊！是的，如來！一切施主和接受佈施的人都像吉祥的寶瓶，接受佈施的人就像毗沙王，勸人佈施就像親生父母，接受佈施的人是後世的良善庇護，一切施主和接受佈施的人都像居士。』 世尊說：『是的，長者！正如你所說。』 給孤獨長者對世尊說：『從今以後，我的家門不再設防，也不會拒絕比丘、比丘尼、優婆塞、優婆夷，以及那些在路上缺少糧食的人。』
English version: At that time, the World Honored One said to the monks, 'How should donors serve and make offerings to the virtuous and holy ones who are diligent and uphold the precepts?' At that time, the monks said to the World Honored One, 'The World Honored One is the king of all dharmas. We beseech the World Honored One to explain this meaning to us and the monks, and we will all uphold it.' At that time, the World Honored One said to the monks, 'Listen carefully! Listen carefully! Think well, and I will explain the meaning to you.' They replied, 'Yes, World Honored One!' At that time, the monks received the Buddha's teachings. The World Honored One said, 'Donors who serve and make offerings to those who are diligent, uphold the precepts, and are learned, are like showing the way to those who are lost, providing food to those who lack it, relieving the worries of those who are fearful, teaching those who are frightened not to be afraid, providing shelter to those who have nowhere to go, giving sight to the blind, and being a physician to the sick. Just as a farmer cultivates the field, removes weeds, and then obtains grain. Monks should also constantly remove the diseases of the five aggregates, seeking to enter the fearless city of Nirvana. Thus, monks! Donors who serve and make offerings to those who are diligent, uphold the precepts, and are learned, should give in this way.' At that time, the elder Anathapindika was also in the assembly. Then, the elder Anathapindika said to the World Honored One, 'Yes, World Honored One! Yes, Tathagata! All donors and recipients are like auspicious vases. Those who receive offerings are like King Vaisravana. Those who encourage giving are like one's own parents. Those who receive offerings are a good refuge for future lives. All donors and recipients are like householders.' The World Honored One said, 'Yes, elder! It is as you say.' The elder Anathapindika said to the World Honored One, 'From now on, my doors will not be guarded, nor will I refuse monks, nuns, laymen, laywomen, and those who are lacking food on the road.'
。」
爾時，阿那邠持長者白世尊曰：「唯愿世尊及比丘眾受弟子請。」爾時，世尊默然受長者請。
爾時，長者見世尊默然受請，即禮佛三匝，還歸所在，到舍已，即其夜辦具甘饌種種飯食，廣敷坐具，自白：「時到，食具已辦，唯愿世尊愿時臨顧。」
爾時，世尊將諸比丘眾，著衣持缽，詣舍衛城，至長者家，到已，各自就座，諸比丘僧亦各隨次坐。爾時，長者見佛、比丘眾坐定，手自斟酌，行種種飲食。以行種種飲食，各收缽坐，更取卑座，在如來前欲聽聞法。
爾時，長者白世尊言：「善哉！如來！聽諸比丘隨所須物三衣、缽盂、針筒、尼師壇、衣帶、法澡罐，及餘一切沙門雜物，盡聽弟子家取之。」
爾時，世尊告諸比丘：「汝等若須衣裳、缽器及尼師壇、法澡罐，及餘一切沙門雜物，聽使此取，勿足疑難，起想著心。」
爾時，世尊與長者阿那邠持說微妙之法。說妙法已，便從坐起而去。
當於爾時，阿那邠持復於四城門而廣惠施，第五市中，第六在家，須食與食，須漿與漿，須車乘、妓樂、香薰、瓔珞，悉皆與之。
爾時，世尊聞長者阿那邠持於四城門中廣作惠施，復于大市佈施貧乏，復於家內佈施無量
現代漢語譯本 當時，給孤獨長者對世尊說：『唯愿世尊和比丘僧眾接受弟子的邀請。』當時，世尊默然接受了長者的邀請。 當時，長者見世尊默然接受邀請，便向佛禮拜三圈，回到自己的住所。到家后，當晚就準備了美味的食物和各種飯菜，鋪設了寬敞的座位，親自稟告說：『時間到了，食物已經準備好，唯愿世尊能按時前來。』 當時，世尊帶領眾比丘，穿好衣服，拿著缽，前往舍衛城，到達長者家。到達后，各自就座，眾比丘也依次坐下。當時，長者見佛和比丘僧眾坐定，便親自斟酌，分發各種飲食。分發完各種飲食后，各自收起缽，坐到較低的座位上，在如來面前想要聽聞佛法。 當時，長者對世尊說：『善哉！如來！允許諸位比丘隨需取用三衣、缽盂、針筒、尼師壇、衣帶、法澡罐，以及其他一切沙門用具，都允許從弟子家中取用。』 當時，世尊告訴眾比丘：『你們如果需要衣裳、缽器以及尼師壇、法澡罐，以及其他一切沙門用具，允許從這裡取用，不要有任何疑慮，不要產生貪著之心。』 當時，世尊為長者給孤獨宣說了微妙的佛法。說完妙法后，便從座位起身離去。 當時，給孤獨長者又在四個城門廣行佈施，在第五個集市中，第六個在家中，需要食物的給食物，需要飲料的給飲料，需要車乘、歌舞、香薰、瓔珞的，都給予他們。 當時，世尊聽到長者給孤獨在四個城門廣行佈施，又在大集市佈施給貧困的人，又在家裡佈施無量。
English version At that time, the elder Anathapindika said to the World Honored One, 'May the World Honored One and the assembly of monks accept my invitation.' At that time, the World Honored One silently accepted the elder's invitation. Then, the elder, seeing that the World Honored One had silently accepted the invitation, bowed to the Buddha three times and returned to his residence. Upon arriving home, that very night he prepared delicious food and various dishes, laid out spacious seating, and personally announced, 'The time has come, the food is ready, may the World Honored One come at the appointed time.' At that time, the World Honored One, leading the assembly of monks, put on their robes, took their bowls, and went to Shravasti, arriving at the elder's house. Upon arrival, they each took their seats, and the monks also sat down in order. Then, the elder, seeing that the Buddha and the assembly of monks were seated, personally poured and distributed various foods. After distributing the various foods, they each put away their bowls, sat on lower seats, and wished to hear the Dharma in front of the Tathagata. At that time, the elder said to the World Honored One, 'Excellent, Tathagata! Allow the monks to take whatever they need of the three robes, bowls, needles, nisidanas, belts, water pots, and all other monastic items, and allow them to take them from my house.' At that time, the World Honored One told the monks, 'If you need robes, bowls, nisidanas, water pots, and all other monastic items, you are allowed to take them from here, do not have any doubts, and do not develop any attachment.' At that time, the World Honored One spoke the subtle Dharma to the elder Anathapindika. After speaking the subtle Dharma, he rose from his seat and departed. At that time, the elder Anathapindika also widely gave alms at the four city gates, in the fifth market, and in the sixth household, giving food to those who needed food, drink to those who needed drink, and giving carriages, music, incense, and ornaments to those who needed them. At that time, the World Honored One heard that the elder Anathapindika was widely giving alms at the four city gates, also giving alms to the poor in the great market, and also giving limitless alms in his home.
。爾時，世尊告諸比丘：「我弟子中第一優婆塞好喜佈施，所謂須達長者是。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，阿那邠持長者便往至世尊所，頭面禮世尊足，在一面坐。世尊告曰：「云何，長者！貴家恒佈施貧乏耶？」
長者對曰：「如是。世尊！恒佈施貧乏，於四城門而廣佈施，覆在家中給與所須。世尊！我或時作是念，並欲佈施野、飛鳥、豬、狗之屬。我亦無是念，此應與，此不應與。亦復無是念，此應與多，此應與少。我恒有是念，一切眾生皆由食而存其命，有食便存，無食便喪。」
世尊告曰：「善哉！善哉！長者！汝乃以菩薩心，專精一意而廣惠施。然此眾生由食得濟，無食便喪。長者！汝當獲大果，得大名稱，有大果報，聲徹十方，得甘露法味。所以然者，菩薩之處恒以平等心而以惠施，專精一意，念眾生類由食而存，有食便濟，無食便喪。是謂，長者！菩薩心所安處而廣惠施。」
爾時，世尊便說偈曰：
「盡當普惠施， 終無吝悔心， 必當遇良友， 得濟到彼岸。
「是故，長者！當平等意而廣惠施。如是，長者！當作是學
現代漢語譯本：當時，世尊告訴眾比丘：『我的弟子中，最善於佈施的在家男居士，就是須達長者。』 當時，眾比丘聽聞佛陀所說，歡喜地遵照奉行。 （五） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，給孤獨長者前往世尊處，以頭面頂禮世尊雙足，然後在一旁坐下。世尊問他：『長者，你家是否經常佈施給貧困的人呢？』 長者回答說：『是的，世尊！我經常佈施給貧困的人，在四個城門都廣泛佈施，還在家中供給他們所需。世尊！我有時會這樣想，甚至想佈施給野獸、飛鳥、豬、狗等。我也沒有這樣的想法，這個應該給，那個不應該給。也沒有這樣的想法，這個應該多給，那個應該少給。我一直有這樣的想法，一切眾生都依靠食物來維持生命，有食物就能生存，沒有食物就會死亡。』 世尊說：『很好！很好！長者！你以菩薩的心，專心一意地廣泛施捨。確實，這些眾生依靠食物得以生存，沒有食物就會死亡。長者！你將獲得巨大的果報，得到巨大的名聲，有巨大的果報，聲名遠播，得到甘露法味。之所以這樣，是因為菩薩總是以平等心來施捨，專心一意，想著眾生依靠食物而生存，有食物就能活下去，沒有食物就會死亡。這就是，長者！菩薩心所安住的地方，從而廣泛施捨。』 當時，世尊就說了偈語： 『應當普遍施捨， 終不應有吝嗇後悔之心， 必定會遇到良友， 得以解脫到達彼岸。 『所以，長者！應當以平等心來廣泛施捨。長者！應當這樣學習。』
English version: At that time, the World Honored One told the monks, 'Among my disciples, the foremost lay disciple who delights in giving is the elder Sudatta.' At that time, the monks, having heard what the Buddha said, joyfully practiced accordingly. (Five) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the elder Anathapindika went to where the World Honored One was, bowed his head to the World Honored One's feet, and sat down to one side. The World Honored One said, 'How is it, elder? Does your family constantly give to the poor and needy?' The elder replied, 'Yes, World Honored One! We constantly give to the poor and needy, giving widely at the four city gates, and also providing for their needs at home. World Honored One! Sometimes I think of giving even to wild animals, birds, pigs, and dogs. I also do not have the thought that this one should be given to, and that one should not. Nor do I have the thought that this one should be given more, and that one should be given less. I always have the thought that all living beings rely on food to sustain their lives; with food, they live, and without food, they perish.' The World Honored One said, 'Excellent! Excellent! Elder! You, with a Bodhisattva's mind, are wholeheartedly and extensively giving. Indeed, these living beings are sustained by food, and without food, they perish. Elder! You will obtain great rewards, gain great renown, have great karmic results, your fame will spread in all directions, and you will obtain the taste of the nectar of Dharma. The reason for this is that a Bodhisattva always gives with an equal mind, wholeheartedly, thinking that living beings rely on food to survive; with food, they live, and without food, they perish. This is, elder! Where the Bodhisattva's mind dwells, and thus gives extensively.' At that time, the World Honored One spoke a verse: 'One should give universally, Never having a stingy or regretful heart, One will surely meet good friends, And be delivered to the other shore.' 'Therefore, elder! You should give extensively with an equal mind. Thus, elder! You should learn in this way.'
。」
爾時，長者聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「如我今日審知眾生根原所趣，亦知佈施之報。最後一摶之餘，已不自食，惠施他人，爾時不起憎嫉之心如毛髮許。以此眾生不知施之果報，如我皆悉知之。施之果報，平等之報，心無有異。是故，眾生不能平等施而自墮落，恒有慳嫉之心，纏裹心意。」
爾時，世尊便說偈曰：
「眾生不自覺， 如來之言教； 常當普惠施， 專向真人所。 志性以清凈， 所獲福倍多； 等共分其福， 后得大果報。 所施今善哉， 心向廣福田； 於此人間逝， 必生於天上。 以到彼善處， 快樂自娛樂； 吉祥甚歡悅， 一切無乏短。 以天威德業， 玉女為營從； 平等之施報， 故獲此福祐。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「汝等莫畏福報，所以然者，此是受樂之應，甚可愛敬。所以名為福者，有此大報。汝等當畏無福。所以然者，此名苦之原本，愁憂苦惱不可稱記，無有愛樂，此名無福
現代漢語譯本 當時，長者聽了佛的教誨，歡喜地遵照執行。
（六）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『正如我今天確切地知道眾生的根源和去向，也知道佈施的果報。即使是最後一口飯的剩餘，也不自己吃，而是施捨給他人，這時心中不起一絲一毫的憎恨嫉妒之心。因為眾生不知道佈施的果報，而我完全知道。佈施的果報是平等的，心中沒有差別。因此，眾生不能平等佈施而自我墮落，總是懷有吝嗇嫉妒之心，纏繞著心意。』
當時，世尊便說了偈語：
『眾生不自覺， 如來之言教； 常當普惠施， 專向真人所。 志性以清凈， 所獲福倍多； 等共分其福， 后得大果報。 所施今善哉， 心向廣福田； 於此人間逝， 必生於天上。 以到彼善處， 快樂自娛樂； 吉祥甚歡悅， 一切無乏短。 以天威德業， 玉女為營從； 平等之施報， 故獲此福祐。』
當時，眾比丘聽了佛的教誨，歡喜地遵照執行。
（七）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『你們不要害怕福報，因為這是享受快樂的應得，非常可愛和值得尊敬。之所以稱為福，是因為有這樣大的回報。你們應當害怕沒有福報。之所以這樣說，是因為這是痛苦的根源，憂愁苦惱無法計數，沒有快樂，這稱為沒有福報。』
English version At that time, the elder, having heard what the Buddha said, joyfully followed it.
(Six)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World Honored One told the monks, 'As I know today the origins and destinations of all beings, I also know the rewards of giving. Even the last morsel of food, I would not eat myself, but give it to others, and at that time, no hatred or jealousy would arise in my mind, not even a hair's breadth. Because beings do not know the rewards of giving, while I know them completely. The rewards of giving are equal, with no difference in mind. Therefore, beings cannot give equally and fall into degradation, always harboring stinginess and jealousy, which entangle their minds.'
At that time, the World Honored One spoke in verse:
'Beings are not aware, Of the Tathagata's teachings; Always give generously, Especially to the true ones. With a pure mind, The blessings gained are multiplied; Share the blessings equally, And later receive great rewards. What is given now is good, The mind directed towards the vast field of blessings; When passing from this human world, One will surely be born in the heavens. Having reached that good place, One will enjoy happiness and pleasure; Auspicious and joyful, With nothing lacking or short. With heavenly power and virtue, Jade maidens will attend; The reward of equal giving, Therefore, one obtains this blessing.'
At that time, the monks, having heard what the Buddha said, joyfully followed it.
(Seven)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World Honored One told the monks, 'You should not fear the rewards of blessings, for this is the due of enjoying happiness, which is very lovely and worthy of respect. What is called a blessing is because there is such a great reward. You should fear the lack of blessings. The reason for this is that it is the root of suffering, with sorrows and afflictions that cannot be counted, and no joy, this is called the lack of blessings.'
。比丘！昔我自念七年行慈心，復過七劫不來此世，復於七劫中生光音天，復於七劫生空梵天處為大梵天，無與等者統百千世界，三十六反為天帝釋形，無數世為轉輪王。是故，諸比丘！作福莫惓。所以然者，此名受樂之應，甚可愛敬，是謂名為福。汝等當畏無福。所以然者，苦之原本，愁憂苦惱不可稱記，此名無福。」
爾時，世尊便說此偈：
「快哉福報， 所愿者得， 速至滅盡， 到無為處。 正使億數， 天魔波旬， 亦不能嬈， 為福業者。 彼恒自求， 賢聖之道， 便盡除苦， 后無有憂。
「是故，諸比丘！為福莫厭。是故，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有承順一法，不離一法，魔波旬不能得其便，亦不能來觸嬈人。云何為一法？謂功德福業。所以然者，自憶往昔在道樹下，與諸菩薩集在一處，弊魔波旬將諸兵眾數千萬億，種種形貌，獸頭人身不可稱計，天、龍、鬼、神、阿須倫、迦留羅、摩休勒等，皆來運集
現代漢語譯本：比丘們！過去我曾自念，七年間修習慈心，之後又經歷了七個劫數沒有再來這個世間，又在七個劫數中生於光音天，又在七個劫數中生於空梵天，成為大梵天，沒有誰能與我相比，統領著千百個世界。我曾三十六次成為天帝釋，無數次成為轉輪王。因此，諸位比丘！行善積福不要懈怠。為什麼呢？因為這被稱為享受快樂的果報，非常值得愛戴和尊敬，這就是所謂的福。你們應當畏懼沒有福報。為什麼呢？因為那是痛苦的根源，憂愁苦惱無法計數，這被稱為沒有福報。 當時，世尊說了這首偈語： 『福報真是美好，所愿都能實現，迅速達到寂滅，到達無為的境界。即使有億萬數量的天魔波旬，也不能擾亂那些行善積福的人。他們總是追求賢聖之道，便能徹底消除痛苦，以後再也沒有憂愁。』 『所以，諸位比丘！行善積福不要厭倦。所以，諸位比丘！應當這樣學習。』 當時，諸位比丘聽了佛的教誨，歡喜地奉行。 （八） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘：『如果有人遵循一種法，不離開一種法，魔波旬就不能找到機會，也不能來侵擾這個人。什麼是一種法呢？就是功德福業。為什麼呢？我回憶起過去在菩提樹下，與諸位菩薩聚集在一起時，惡魔波旬率領著數千萬億的軍隊，各種各樣的形態，獸頭人身，數不勝數，天、龍、鬼、神、阿修羅、迦樓羅、摩休勒等，都聚集而來。』
English version: Monks! In the past, I myself reflected that for seven years I practiced loving-kindness, and then for seven kalpas I did not come to this world again. Then, for seven kalpas, I was born in the Heaven of Streaming Radiance, and for seven kalpas, I was born in the Empty Brahma Heaven, becoming the Great Brahma, with no equal, ruling over thousands of worlds. I was thirty-six times the god Indra, and countless times a wheel-turning king. Therefore, monks, do not be weary of doing good and accumulating merit. Why is that? Because this is called the reward of enjoying happiness, which is very worthy of love and respect. This is what is called merit. You should fear the lack of merit. Why is that? Because it is the root of suffering, and the sorrows and afflictions are countless. This is called the lack of merit. At that time, the World Honored One spoke this verse: 'How wonderful is the reward of merit, all wishes are fulfilled, quickly reaching extinction, reaching the state of non-action. Even if there are billions of Mara, the Evil One, they cannot disturb those who do good and accumulate merit. They always seek the path of the wise and holy, and thus completely eliminate suffering, and there will be no more sorrow.' 'Therefore, monks, do not be weary of doing good and accumulating merit. Therefore, monks, you should learn in this way.' At that time, the monks, having heard the Buddha's teachings, joyfully practiced them. (8) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, the World Honored One told the monks: 'If someone follows one dharma and does not depart from one dharma, Mara, the Evil One, cannot find an opportunity, nor can he come to harass that person. What is the one dharma? It is the merit of good deeds. Why is that? I recall that in the past, under the Bodhi tree, when I was gathered with the bodhisattvas, the evil Mara led tens of millions of troops, with various forms, beast heads and human bodies, countless in number, including gods, dragons, ghosts, spirits, asuras, garudas, and mahoragas, all gathered together.'
。
「時，魔波旬而語我言：『沙門速投于地！』佛以福德大力，降伏魔怨，諸塵垢消，無有諸穢，便成無上正真道。諸比丘！當觀此義，其有比丘功德具足者，弊魔波旬不能得其便，壞其功德。」
爾時，世尊便說此偈：
「有福快樂， 無福者苦， 今世後世， 為福受樂。
「是故，諸比丘！為福莫惓。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有比丘修行一法，便不能壞敗惡趣，一為趣善，一為趣泥洹。云何修行一法，不能壞敗惡趣？所謂心無篤信，是謂修此一法不壞敗惡趣。云何修行一法趣善處者？所謂心行篤信，是謂修此一法得趣善處。云何修行一法得至泥洹？所謂恒專心念，是謂修行此法得至泥洹。是故謂，諸比丘！專精心意，念諸善本。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有一人出現於世，此眾生類便增壽益算，顏色光潤，氣力熾盛，快樂無極，音聲和雅。云何為一人？所謂如來、至真、等正覺
現代漢語譯本 當時，魔王波旬對我說：『沙門，快點趴到地上！』佛陀憑藉福德的強大力量，降伏了魔王的怨恨，一切塵垢都消除了，沒有任何污穢，便成就了無上正等正覺。各位比丘！應當觀察這個道理，如果哪個比丘功德具足，魔王波旬就不能找到機會，破壞他的功德。 那時，世尊就說了這首偈語： 『有福的人快樂，沒有福的人痛苦，今生來世，因為有福而享受快樂。』 『所以，各位比丘！爲了獲得福報不要懈怠。』 當時，各位比丘聽了佛陀所說，歡喜地奉行。 （九） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『如果哪個比丘修行一種法，便不會墮入惡道，一種是趨向善道，一種是趨向涅槃。如何修行一種法，不會墮入惡道呢？就是心中沒有堅定的信仰，這就是修行這種法不會墮入惡道。如何修行一種法，趨向善道呢？就是心中有堅定的信仰，這就是修行這種法可以趨向善道。如何修行一種法，可以達到涅槃呢？就是經常專心念誦，這就是修行這種法可以達到涅槃。所以說，各位比丘！要專心致志，唸誦各種善的根本。各位比丘！應當這樣學習。』 當時，各位比丘聽了佛陀所說，歡喜地奉行。 （一〇） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『如果有一個人出現在世上，這個眾生就會增壽益算，臉色光潤，氣力旺盛，快樂無比，聲音和諧美好。這個人是誰呢？就是如來、至真、等正覺。
English version At that time, Mara Papiyas said to me, 『Shramana, quickly prostrate yourself on the ground!』 The Buddha, with the great power of merit, subdued the resentment of Mara, all defilements were eliminated, there was no impurity, and he attained the unsurpassed, true, and complete enlightenment. Monks! You should observe this principle: if any monk is complete in merit, Mara Papiyas cannot find an opportunity to destroy his merit. Then, the World-Honored One spoke this verse: 『Those with merit are happy, those without merit suffer, in this life and the next, they enjoy happiness because of merit.』 『Therefore, monks! Do not be lazy in cultivating merit.』 At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Nine) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks, 『If a monk cultivates one dharma, he will not fall into evil realms; one leads to good realms, and one leads to Nirvana. How does one cultivate one dharma and not fall into evil realms? It is when the mind lacks firm faith; this is said to be cultivating one dharma that does not lead to evil realms. How does one cultivate one dharma and go to good realms? It is when the mind has firm faith; this is said to be cultivating one dharma that leads to good realms. How does one cultivate one dharma and reach Nirvana? It is when one is constantly focused in mindfulness; this is said to be cultivating this dharma that leads to Nirvana. Therefore, monks! Be focused in mind and intention, and be mindful of the roots of all good. Thus, monks! You should learn.』 At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Ten) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks, 『If one person appears in the world, the lifespan of these beings will increase, their count will be extended, their complexion will be radiant, their strength will be vigorous, their happiness will be boundless, and their voices will be harmonious and beautiful. Who is this one person? It is the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One.』
。此謂一人出現於世，此眾生類便增壽益算，顏色光潤，氣力熾盛，快樂無極，音聲和雅。是故，諸比丘！常當專精一心念佛。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
無慢二、念壇 二施、堅無厭 施福、魔波旬 惡趣及一人
增壹阿含經卷第四 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第五
東晉罽賓三藏瞿曇僧伽提婆譯
不逮品第十一
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當滅一法，我證卿等成阿那含。云何為一法？所謂貪慾。諸比丘！當滅貪慾，我證卿等得阿那含。」
爾時，世尊便說此偈：
「貪淫之所染， 眾生墮惡趣； 當勤舍貪慾， 便成阿那含。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當滅一法，我證汝等成阿那含。云何為一法？所謂瞋恚是。諸比丘！當滅瞋恚，我證汝等得阿那含。」
爾時，世尊便說此偈：
「瞋恚之所染， 眾生墮惡趣； 當勤舍瞋恚， 便成阿那含
現代漢語譯本： 這就是說，當一個人出現在世上時，所有眾生的壽命就會增加，福報也會增多，臉色變得紅潤光澤，精力充沛，快樂無比，聲音也變得和諧悅耳。因此，各位比丘！應當常常專心一意地念佛。各位比丘！應當這樣學習。 當時，各位比丘聽了佛的教誨，歡喜地遵照奉行。 無慢二、念壇 二施、堅無厭 施福、魔波旬 惡趣及一人 《增壹阿含經》卷第四 大正藏第 02 冊 No. 0125 《增壹阿含經》 《增壹阿含經》卷第五 東晉罽賓三藏瞿曇僧伽提婆譯 不逮品第十一 （一） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『如果你們能滅除一種法，我就保證你們能證得阿那含果。這一法是什麼呢？就是貪慾。各位比丘！應當滅除貪慾，我就保證你們能證得阿那含果。』 當時，世尊就說了這首偈語： 『被貪慾所污染， 眾生會墮入惡道； 應當勤奮地捨棄貪慾， 便能成就阿那含果。』 當時，各位比丘聽了佛的教誨，歡喜地遵照奉行。 （二） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『如果你們能滅除一種法，我就保證你們能證得阿那含果。這一法是什麼呢？就是瞋恚。各位比丘！應當滅除瞋恚，我就保證你們能證得阿那含果。』 當時，世尊就說了這首偈語： 『被瞋恚所污染， 眾生會墮入惡道； 應當勤奮地捨棄瞋恚， 便能成就阿那含果』
English version: This means that when a person appears in the world, the lifespan of all living beings increases, their merits also increase, their complexions become rosy and radiant, their energy is vigorous, they experience boundless joy, and their voices become harmonious and pleasant. Therefore, O monks! You should always focus your mind on the Buddha. Thus, O monks! You should learn in this way. At that time, the monks, having heard what the Buddha had said, joyfully followed and practiced it. No arrogance two, mindfulness altar two giving, firm without weariness Giving blessings, Mara, evil realms and one person Ekottara Agama Sutra, Volume Four Taisho Tripitaka Volume 02 No. 0125 Ekottara Agama Sutra Ekottara Agama Sutra, Volume Five Translated by the Tripitaka Master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty Chapter Eleven: Not Attaining (One) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, the World Honored One said to the monks: 'If you can eliminate one thing, I guarantee that you will attain the Anagami fruit. What is this one thing? It is greed. O monks! You should eliminate greed, and I guarantee that you will attain the Anagami fruit.' At that time, the World Honored One spoke this verse: 'Those stained by lust, living beings fall into evil realms; You should diligently abandon greed, and then you will achieve the Anagami fruit.' At that time, the monks, having heard what the Buddha had said, joyfully followed and practiced it. (Two) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, the World Honored One said to the monks: 'If you can eliminate one thing, I guarantee that you will attain the Anagami fruit. What is this one thing? It is anger. O monks! You should eliminate anger, and I guarantee that you will attain the Anagami fruit.' At that time, the World Honored One spoke this verse: 'Those stained by anger, living beings fall into evil realms; You should diligently abandon anger, and then you will achieve the Anagami fruit.'
。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當滅一法，舍離一法，我證汝等成阿那含。云何為一法？所謂愚癡。是故，諸比丘！當滅愚癡，我與卿等證阿那含。」
爾時，世尊便說此偈：
「愚癡之所染， 眾生墮惡趣； 當勤舍愚癡， 便成阿那含。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當滅一法，舍離一法，我證汝等成阿那含。云何為一法？所謂慳貪。是故，諸比丘！當滅慳貪，我證汝等阿那含。」
爾時，世尊便說此偈：
「慳貪之所染， 眾生墮惡趣； 當勤舍慳貪， 便成阿那含。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我於此眾，初不見一法不可降伏，難得時宜，受諸苦報，所謂心是。諸比丘！此心不可降伏，難得時宜，受諸苦報。是故，諸比丘！當分別心，當思惟心，善念諸善本。如是，諸比丘！當作是學
現代漢語譯本 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （三） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『應當滅除一種法，捨棄一種法，我便能證明你們成就阿那含果。哪一種法呢？就是愚癡。因此，眾比丘！應當滅除愚癡，我便能證明你們成就阿那含果。』 當時，世尊便說了這首偈： 『被愚癡所染污，眾生墮入惡道；應當勤奮捨棄愚癡，便能成就阿那含果。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （四） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『應當滅除一種法，捨棄一種法，我便能證明你們成就阿那含果。哪一種法呢？就是慳貪。因此，眾比丘！應當滅除慳貪，我便能證明你們成就阿那含果。』 當時，世尊便說了這首偈： 『被慳貪所染污，眾生墮入惡道；應當勤奮捨棄慳貪，便能成就阿那含果。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （五） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我在這大眾中，初次不見有一種法是不可降伏的，難以調伏，會招致各種苦報的，那就是心。眾比丘！這心是不可降伏的，難以調伏，會招致各種苦報。因此，眾比丘！應當分別心，應當思惟心，善念各種善的根本。這樣，眾比丘！應當如此學習。』
English version At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Three) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'You should eliminate one thing, abandon one thing, and I will certify that you have attained Anagami. What is that one thing? It is ignorance. Therefore, monks! You should eliminate ignorance, and I will certify that you have attained Anagami.' At that time, the World-Honored One spoke this verse: 'Defiled by ignorance, beings fall into evil realms; one should diligently abandon ignorance, and then attain Anagami.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Four) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'You should eliminate one thing, abandon one thing, and I will certify that you have attained Anagami. What is that one thing? It is stinginess. Therefore, monks! You should eliminate stinginess, and I will certify that you have attained Anagami.' At that time, the World-Honored One spoke this verse: 'Defiled by stinginess, beings fall into evil realms; one should diligently abandon stinginess, and then attain Anagami.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Five) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'Among this assembly, I have never seen a single thing that is so unsubduable, so difficult to tame, and that brings about so much suffering, as the mind. Monks! This mind is unsubduable, difficult to tame, and brings about much suffering. Therefore, monks! You should discern the mind, you should contemplate the mind, and you should be mindful of the roots of goodness. Thus, monks! You should train yourselves.'
。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我於此眾，初不見一法易降伏者，易得時宜，受諸善報。所謂心是。諸比丘！當分別心，善念諸善本。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於此眾中，若有一人而作是念，我悉知之。然後此人不以飲食，在大眾中而虛妄語。我或復于異時，觀見此人，生染著心，念于財物，便於大眾中而作妄語。所以然者，諸比丘！財物染著甚為難捨，令人墜墮三惡道中，不得至無為之處！是故，諸比丘！已生此心，便當舍離；設未生者，勿復興心染著財物。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於此眾中而作是念：『正使命斷，不于眾中而作妄語。』我或復于異時觀見此人，生染著心，念于財物，便於大眾中而作妄語
現代漢語譯本 當時，眾比丘聽聞佛陀的教誨，都歡喜地遵照奉行。
（六）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『我在這大眾之中，從未見過有哪一種法像心一樣容易被降伏，容易把握時機，並獲得各種善報的。所以，諸位比丘！應當好好地分辨自己的心，善於憶念各種善的根本。』 諸位比丘！應當這樣學習。
當時，眾比丘聽聞佛陀的教誨，都歡喜地遵照奉行。
（七）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『在這大眾之中，如果有人這樣想：『我完全知道（自己的心念）。』然後這個人不因為飲食的緣故，在大眾之中說虛妄的話。我有時會看到這個人，生起貪染執著的心，想著財物，便在大眾之中說虛妄的話。之所以這樣，是因為，諸位比丘！對財物的貪染執著非常難以捨棄，會使人墮入三惡道之中，不能到達無為的境界！因此，諸位比丘！已經生起這種心念，就應當捨棄；如果還沒有生起，就不要再興起貪染執著財物的心。』 諸位比丘！應當這樣學習。
當時，眾比丘聽聞佛陀的教誨，都歡喜地遵照奉行。
（八）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『在這大眾之中，有人這樣想：『即使失去生命，也不會在大眾之中說虛妄的話。』我有時會看到這個人，生起貪染執著的心，想著財物，便在大眾之中說虛妄的話。
English version At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced accordingly.
(Six)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti.
At that time, the World-Honored One addressed the bhikkhus, saying: 'Among this assembly, I have never seen a single thing that is as easy to subdue, as easy to seize the opportune moment, and as easy to receive various good rewards as the mind. Therefore, bhikkhus! You should discern your minds well, and be mindful of the roots of all good. Thus, bhikkhus! You should train yourselves.'
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced accordingly.
(Seven)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti.
At that time, the World-Honored One addressed the bhikkhus, saying: 'Among this assembly, if there is someone who thinks, 'I know all (my thoughts),' and then this person does not speak falsely in the assembly for the sake of food, I may sometimes see this person, having developed a mind of attachment, thinking of possessions, and then speaking falsely in the assembly. The reason for this is, bhikkhus! Attachment to possessions is very difficult to relinquish, causing people to fall into the three evil realms, unable to reach the state of non-action! Therefore, bhikkhus! If this thought has already arisen, you should abandon it; if it has not yet arisen, do not give rise to a mind of attachment to possessions.' Thus, bhikkhus! You should train yourselves.
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced accordingly.
(Eight)
Thus have I heard:
At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti.
At that time, the World-Honored One addressed the bhikkhus, saying: 'Among this assembly, there is someone who thinks, 'Even if I lose my life, I will not speak falsely in the assembly.' I may sometimes see this person, having developed a mind of attachment, thinking of possessions, and then speaking falsely in the assembly.
。所以然者，諸比丘！財物染著甚為難捨，令人墮三惡道中，不得至無為之處！是故，諸比丘！已生此心，便當舍離；若未生者，勿復興心染著財物。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在羅閱城迦蘭陀竹園所，與大比丘眾五百人俱。
爾時，世尊告諸比丘：「云何，諸比丘！頗有見提婆達兜清白之法乎？然復提婆達兜為惡深重，受罪經劫不可療治。於我法中，不見毫釐之善可稱記者。以是之故，我今說提婆達兜諸罪之原首不可療治。猶如有人而墮深廁，形體沒溺，無有一凈處。有人慾來濟拔其命，安置凈處，遍觀廁側及彼人身，頗有凈處，吾欲手捉拔濟出之。彼人熟視，無一凈處而可捉者，便舍而去。如是，諸比丘！我觀提婆達兜愚癡之人，不見毫釐之法而可記者，受罪經劫不可療治。所以然者，提婆達兜愚癡專意，偏著利養，作五逆罪已，身壞命終，生惡趣中。如是，諸比丘！利養深重，令人不得至安隱之處。是故，諸比丘！以生利養心，便當舍離；若未生者，勿興染心。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：諸位比丘！之所以這樣說，是因為對財物的貪戀執著極難捨棄，它會使人墮入三惡道中，無法到達無為的境界！因此，諸位比丘！如果已經產生了這種貪戀之心，就應當捨棄；如果還沒有產生，就不要再興起貪戀財物的心。諸位比丘！應當這樣學習。 當時，諸位比丘聽了佛的教誨，都歡喜地遵照奉行。 （九） 我聽聞是這樣的： 一時，佛陀在羅閱城的迦蘭陀竹園，與五百位大比丘在一起。 當時，世尊告訴諸位比丘：『諸位比丘！你們有沒有看到提婆達多有任何清凈的修行？然而提婆達多作惡深重，所受的罪報要經歷無數劫都無法治癒。在我的教法中，看不到他有絲毫可以稱讚的善行。因此，我現在說提婆達多罪惡的根源是無法治癒的。就像有人掉進深廁，身體完全被污穢淹沒，沒有一處乾淨的地方。有人想來救他，把他安置在乾淨的地方，於是遍觀廁所周圍和那人的身體，看有沒有乾淨的地方，可以抓住把他救出來。那人仔細觀察，沒有一處可以抓住的地方，就只好放棄離開了。諸位比丘！我觀察提婆達多這個愚癡的人，看不到他有絲毫可以稱讚的修行，他所受的罪報要經歷無數劫都無法治癒。之所以這樣，是因為提婆達多愚癡執著，一心貪圖利益供養，做了五逆重罪之後，身壞命終，墮入惡道之中。諸位比丘！利益供養的誘惑非常深重，會使人無法到達安穩的境界。因此，諸位比丘！如果已經產生了貪圖利益供養的心，就應當捨棄；如果還沒有產生，就不要興起貪戀之心。諸位比丘！應當這樣學習。』 當時，諸位比丘聽了佛的教誨，都歡喜地遵照奉行。
English version: Therefore, bhikkhus! Attachment to material possessions is extremely difficult to relinquish, causing beings to fall into the three evil realms, unable to reach the state of non-action! Therefore, bhikkhus! If this mind has already arisen, then you should abandon it; if it has not arisen, do not let the mind of attachment to material possessions arise again. Thus, bhikkhus! You should train yourselves in this way. At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced accordingly. (Nine) Thus have I heard: At one time, the Buddha was in the Kalandaka Bamboo Grove in Rajagriha, together with a great assembly of five hundred bhikkhus. At that time, the World-Honored One said to the bhikkhus: 'Bhikkhus, have you seen any pure practice in Devadatta? Yet Devadatta's evil is profound and heavy, and the suffering he endures will last for eons, beyond cure. In my Dharma, there is not a single good deed of his that can be recorded. Therefore, I now say that the root of Devadatta's sins is incurable. It is like a person who has fallen into a deep latrine, his body completely submerged, with no clean spot. Someone wants to come and save his life, placing him in a clean place, so he looks all around the latrine and the person's body, to see if there is a clean spot where he can grab him and pull him out. The person looks carefully, but there is no clean spot to grab, so he gives up and leaves. Likewise, bhikkhus! I see that Devadatta, a foolish person, has not a single practice that can be recorded, and the suffering he endures will last for eons, beyond cure. The reason for this is that Devadatta is foolish and single-minded, clinging to gain and offerings, and having committed the five heinous crimes, his body will break and his life will end, and he will be reborn in an evil realm. Thus, bhikkhus! The allure of gain and offerings is profound and heavy, preventing beings from reaching a place of peace. Therefore, bhikkhus! If the mind of craving for gain and offerings has already arisen, then you should abandon it; if it has not arisen, do not let the mind of craving arise. Thus, bhikkhus! You should train yourselves in this way.' At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced accordingly.
。
（一〇）
聞如是：
一時，佛在羅閱城迦蘭陀竹園所，與大比丘眾五百人俱。
爾時，有一比丘聞如來記別調達，受罪一劫不可療治。時，彼比丘便至尊者阿難所，共相問訊已，在一面坐。爾時，彼比丘問阿難曰：「云何，阿難！如來盡觀提婆達兜原本已，然後記別，受罪一劫不可療治乎？頗有所由可得而記耶？」
時，阿難告曰：「如來所說終不虛設，身口所行而無有異。如來真實記提婆達兜別，受罪深重，當經一劫不可療治。」
爾時，尊者阿難即從坐起至世尊所，頭面禮足，在一面住。爾時，阿難白世尊曰：「有一比丘來至我所，而作是說：『云何，阿難！如來盡觀提婆達兜原本已，然後記別，受罪一劫不可療治乎？頗有因緣可得記別耶？』作是語已，各自捨去。」
世尊告曰：「彼比丘者必晚暮學出家，未久方來至我法中耳。如來所說終不虛妄，云何于中復起猶豫？」
爾時，世尊告阿難曰：「汝往至彼，語比丘言：『如來呼卿。』」
阿難對曰：「如是。世尊！」是時，阿難受世尊教，便往至彼比丘所，到已，語彼比丘曰：「如來呼卿。」彼比丘對曰：「如是。尊者！」爾時，彼比丘便嚴衣服，共阿難至世尊所
現代漢語譯本 （一〇） 我聽聞是這樣的： 一時，佛陀在王舍城迦蘭陀竹園，與五百位大比丘一同居住。 當時，有一位比丘聽到如來預言提婆達多將受罪一劫，無法治癒。當時，那位比丘便去拜訪尊者阿難，互相問候后，在一旁坐下。當時，那位比丘問阿難說：『阿難，如來是否完全瞭解提婆達多的本性后，才預言他將受罪一劫，無法治癒呢？是否有任何原因可以做出這樣的預言呢？』 當時，阿難回答說：『如來所說的話絕不虛妄，身口所行與所說一致。如來真實地預言提婆達多將受重罪，將經歷一劫無法治癒。』 當時，尊者阿難立即從座位起身，前往世尊處，頂禮佛足，在一旁站立。當時，阿難稟告世尊說：『有一位比丘來到我這裡，這樣說：『阿難，如來是否完全瞭解提婆達多的本性后，才預言他將受罪一劫，無法治癒呢？是否有任何因緣可以做出這樣的預言呢？』說完這些話后，他們各自離開了。』 世尊說：『那位比丘一定是晚近才出家，不久前才來到我的法中。如來所說的話絕不虛妄，為何還要對此產生懷疑呢？』 當時，世尊告訴阿難說：『你到那位比丘那裡，告訴他：『如來召見你。』』 阿難回答說：『是的，世尊！』當時，阿難接受世尊的教誨，便前往那位比丘處，到達后，告訴那位比丘說：『如來召見你。』那位比丘回答說：『是的，尊者！』當時，那位比丘便整理好衣服，與阿難一同前往世尊處。
English version (10) Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove in Rajagriha, together with a large assembly of five hundred bhikkhus. At that time, there was a certain bhikkhu who heard that the Tathagata had predicted that Devadatta would suffer for one kalpa, and that he could not be cured. Then, that bhikkhu went to the venerable Ananda, and after exchanging greetings, sat down to one side. Then, that bhikkhu asked Ananda, 'Ananda, did the Tathagata fully understand Devadatta's true nature before predicting that he would suffer for one kalpa and could not be cured? Is there any reason why such a prediction could be made?' Then, Ananda replied, 'What the Tathagata says is never false; his actions of body and speech are consistent with what he says. The Tathagata has truly predicted that Devadatta will suffer a heavy penalty, and will experience one kalpa without being cured.' Then, the venerable Ananda immediately rose from his seat and went to the World Honored One, bowed his head to his feet, and stood to one side. Then, Ananda reported to the World Honored One, 'A certain bhikkhu came to me and said, 'Ananda, did the Tathagata fully understand Devadatta's true nature before predicting that he would suffer for one kalpa and could not be cured? Is there any reason why such a prediction could be made?' After saying these words, they each departed.' The World Honored One said, 'That bhikkhu must have been ordained late, and has only recently come to my Dharma. What the Tathagata says is never false, why should there be any doubt about it?' Then, the World Honored One said to Ananda, 'Go to that bhikkhu and tell him, 'The Tathagata summons you.' Ananda replied, 'Yes, World Honored One!' Then, Ananda, having received the World Honored One's instruction, went to that bhikkhu, and upon arriving, told that bhikkhu, 'The Tathagata summons you.' That bhikkhu replied, 'Yes, venerable!' Then, that bhikkhu arranged his robes and went with Ananda to the World Honored One.
。到已，禮世尊足，在一面坐。
爾時，世尊告彼比丘：「云何，愚人！汝不信如來所說乎？如來所教無有虛妄，汝今乃欲求如來虛妄。」
時，彼比丘白世尊曰：「提婆達兜比丘者，有大神力，有大威勢。云何世尊記彼一劫受罪重耶？」
佛告比丘曰：「護汝口語，勿于長夜受苦無量。」
爾時，世尊便說此偈：
「游禪世俗通， 至竟無解脫， 不造滅盡跡， 復還墮地獄。
「若使我當見提婆達兜，身有毫釐之善法者，我終不記彼提婆達兜受罪一劫不可療治。是故，愚人！我不見提婆達兜有毫釐之善法，以是故，記彼提婆達兜受罪一劫不可療治。所以然者，提婆達兜愚癡，貪著利養，起染著心，作五逆惡，身壞命終，入地獄中。所以然者，利養心重，敗人善本，令人不到安隱之處！是故，諸比丘！設有利養心起，便當求滅；若不有心，勿興想著。如是，諸比丘！當作是學。」
爾時，彼比丘從坐起，整衣服，禮世尊足，白世尊曰：「今自悔過，唯愿垂恕！愚癡所致，造不善行。如來所說，無有二言，然我愚癡，起猶豫想。唯愿世尊受我悔過，改往修來。」乃至再三。
世尊告曰：「善哉！比丘！悔汝所念，恕汝不及，莫于如來興猶豫想
於是，他走到佛陀面前，頂禮佛足，然後在一旁坐下。 這時，佛陀對比丘說：『你這愚人！難道你不相信我所說的話嗎？我所教導的沒有虛妄，你現在卻想說我虛妄。』 當時，那位比丘對佛陀說：『提婆達多比丘有大神力，有大威勢。為什麼佛陀您卻說他要受一劫的重罪呢？』 佛陀對比丘說：『管好你的嘴，不要在漫長的黑夜裡遭受無量的痛苦。』 這時，佛陀說了這首偈語： 『即使通曉禪定和世俗之事，最終也無法解脫，不修習滅盡之道，還會再次墮入地獄。』 『如果我看到提婆達多身上有一絲一毫的善法，我絕不會說他要受一劫不可救藥的罪。所以，你這愚人！我沒有看到提婆達多身上有一絲一毫的善法，因此才說他要受一劫不可救藥的罪。之所以這樣，是因為提婆達多愚癡，貪圖名利供養，生起染著之心，做了五逆大惡，身壞命終，墮入地獄。之所以這樣，是因為貪圖名利供養的心太重，會敗壞人的善根，使人無法到達安穩之處！所以，各位比丘！如果生起貪圖名利供養的心，就應當設法滅除；如果沒有這種心，就不要去想它。各位比丘！應當這樣學習。』 當時，那位比丘從座位上站起來，整理好衣服，頂禮佛足，對佛陀說：『我現在懺悔自己的過錯，希望您能寬恕我！因為愚癡，做了不善的行為。您所說的話，沒有絲毫虛假，但我愚癡，產生了猶豫的想法。希望佛陀接受我的懺悔，改過自新。』他這樣說了再三。 佛陀說：『很好！比丘！懺悔你的想法，寬恕你的過失，不要對我產生猶豫的想法。』
Then, he approached the Blessed One, paid homage to his feet, and sat down to one side. At that time, the Blessed One said to that bhikkhu: 'How is it, foolish man! Do you not believe what the Tathagata has said? The Tathagata's teachings are without falsehood, yet you now seek to say that the Tathagata is false.' Then, that bhikkhu said to the Blessed One: 'The bhikkhu Devadatta has great spiritual power and great might. Why does the Blessed One say that he will suffer a heavy penalty for a kalpa?' The Buddha said to the bhikkhu: 'Guard your speech, lest you suffer immeasurable pain in the long night.' At that time, the Blessed One spoke this verse: 'Though one is versed in meditation and worldly affairs, ultimately there is no liberation. Not cultivating the path of cessation, one will fall back into hell.' 'If I were to see even a hair's breadth of good in Devadatta, I would certainly not say that he would suffer an incurable penalty for a kalpa. Therefore, foolish man! I do not see even a hair's breadth of good in Devadatta, and that is why I say that he will suffer an incurable penalty for a kalpa. The reason for this is that Devadatta is foolish, greedy for gain and offerings, and has developed a mind of attachment. He has committed the five heinous acts, and when his body breaks up, he will fall into hell. The reason for this is that the mind that is greedy for gain and offerings is heavy, it ruins the root of goodness in people, and prevents them from reaching a place of safety! Therefore, bhikkhus! If a mind of greed for gain and offerings arises, you should seek to extinguish it; if such a mind does not exist, do not think about it. Thus, bhikkhus! You should train yourselves.' At that time, that bhikkhu rose from his seat, arranged his robe, paid homage to the Blessed One's feet, and said to the Blessed One: 'I now repent of my faults, and I hope that you will forgive me! Because of my foolishness, I have committed unwholesome actions. What you have said is without any falsehood, but I, in my foolishness, have given rise to doubts. I hope that the Blessed One will accept my repentance and allow me to reform.' He said this again and again. The Blessed One said: 'Well done! Bhikkhu! Repent of your thoughts, forgive your faults, and do not have doubts about the Tathagata.'
。今受汝悔過，后更莫作。」乃至三四。
爾時，世尊便說此偈：
「設有作重罪， 悔過更不犯， 此人應禁戒， 拔其罪根原。」
爾時，彼比丘及四部眾聞佛所說，歡喜奉行。
四種阿那含 二心及二食 婆達二契經 智者當覺知
增壹阿含經壹入道品第十二
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有一入道，凈眾生行，除去愁憂，無有諸惱，得大智慧，成泥洹證。所謂當滅五蓋，思惟四意止。云何名為一入？所謂專一心，是謂一入。云何為道？所謂賢聖八品道，一名正見，二名正治，三名正業，四名正命，五名正方便，六名正語，七名正念，八名正定，是謂名道，是謂一入道。
「云何當滅五蓋？所謂貪慾蓋、瞋恚蓋、調戲蓋、眠睡蓋、疑蓋，是謂當滅五蓋。
「云何思惟四意止？於是，比丘內自觀身，除去惡念，無有愁憂；外自觀身，除去惡念，無有愁憂；內外觀身，除去惡念，無有愁憂。內觀痛痛而自娛樂，外觀痛痛，內外觀痛痛；內觀心而自娛樂，外觀心，內外觀心；內觀法，外觀法，內外觀法而自娛樂
『現在接受你的懺悔，以後不要再犯。』 這樣說了三四次。 當時，世尊便說了這首偈： 『即使犯下重罪， 如果懺悔后不再犯， 這個人應當遵守戒律， 拔除罪惡的根源。』 當時，那位比丘和四部大眾聽聞佛所說，歡喜奉行。 四種阿那含， 兩種心和兩種食， 婆達的兩種契經， 智者應當覺知。 增一阿含經入道品第十二 （一） 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴諸比丘：『有一種入道，能凈化眾生的行為，除去憂愁，沒有煩惱，獲得大智慧，成就涅槃的證悟。那就是應當滅除五蓋，思維四意止。什麼叫做一入？就是專一的心，這叫做一入。什麼叫做道？就是賢聖的八正道，一名正見，二名正思惟，三名正業，四名正命，五名正精進，六名正語，七名正念，八名正定，這叫做道，這叫做一入道。 『什麼叫做應當滅除五蓋？就是貪慾蓋、瞋恚蓋、掉舉蓋、睡眠蓋、疑蓋，這叫做應當滅除五蓋。 『什麼叫做思維四意止？就是，比丘內觀自身，除去惡念，沒有憂愁；外觀自身，除去惡念，沒有憂愁；內外觀察自身，除去惡念，沒有憂愁。內觀感受，並從中獲得快樂，外觀感受，內外觀察感受；內觀心，並從中獲得快樂，外觀心，內外觀察心；內觀法，外觀法，內外觀察法，並從中獲得快樂。』
'Now I accept your repentance, do not commit it again in the future.' This was said three or four times. At that time, the World Honored One then spoke this verse: 'Even if one commits a grave offense, If they repent and do not repeat it, This person should observe the precepts, And uproot the source of their sin.' At that time, that bhikkhu and the fourfold assembly, having heard what the Buddha said, joyfully practiced it. The four types of Anagami, Two minds and two foods, The two discourses of Bhadra, The wise should be aware of. Ekottara Agama Sutra, Chapter 12 on Entering the Path (1) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. At that time, the World Honored One told the bhikkhus: 'There is one way of entering the path that purifies the actions of sentient beings, removes sorrow, has no afflictions, obtains great wisdom, and achieves the realization of Nirvana. That is, one should eliminate the five hindrances and contemplate the four foundations of mindfulness. What is called one entry? It is a focused mind, this is called one entry. What is called the path? It is the Noble Eightfold Path, namely right view, right thought, right action, right livelihood, right effort, right speech, right mindfulness, and right concentration. This is called the path, this is called the one way of entering the path.' 'What is meant by eliminating the five hindrances? They are the hindrances of desire, anger, restlessness, drowsiness, and doubt. These are called the five hindrances to be eliminated.' 'What is meant by contemplating the four foundations of mindfulness? It is that a bhikkhu internally observes the body, removes evil thoughts, and has no sorrow; externally observes the body, removes evil thoughts, and has no sorrow; internally and externally observes the body, removes evil thoughts, and has no sorrow. Internally observes feelings and finds joy in them, externally observes feelings, internally and externally observes feelings; internally observes the mind and finds joy in it, externally observes the mind, internally and externally observes the mind; internally observes dharmas, externally observes dharmas, internally and externally observes dharmas, and finds joy in them.'
。
「云何比丘內觀身而自娛樂？於是，比丘觀此身隨其性行，從頭至足，從足至頭，觀此身中皆悉不凈，無有可貪。復觀此身有毛、發、爪、齒、皮、肉、筋、骨、髓、腦、脂膏、腸、胃、心、肝、脾、腎之屬，皆悉觀知。屎、尿、生熟二藏、目淚、唾、涕、血脈、肪、膽，皆當觀知，無可貪者。如是，諸比丘！當觀身自娛樂，除去惡念，無有愁憂。
「複次，比丘！還觀此身有地種耶？水、火、風種耶？如是，比丘觀此身。複次，比丘！觀此身，分別諸界，此身有四種，猶如巧能屠牛之士、若屠牛弟子，解牛節解，而自觀見此是腳，此是心，此是節，此是頭。如是，彼比丘分別此界，而自觀察此身有地、水、火、風種。如是，比丘觀身而自娛樂。
「複次，比丘！觀此身有諸孔，漏出不凈。猶如彼人觀竹園，若觀葦叢。如是，比丘觀此身有諸孔，漏出諸不凈。
「複次，比丘！觀死屍，或死一宿，或二宿，或三宿、四宿，或五宿、六宿、七宿，身體膀脹，臭處不凈。復自觀身與彼無異，吾身不免此患。若複比丘觀死屍，烏鵲、鴟鳥所見啖食；或為虎狼、狗犬、蟲獸之屬所見啖食。復自觀身與彼無異，吾身不離此患。是謂比丘觀身而自娛樂
現代漢語譯本： 『比丘如何通過內觀身體來獲得快樂呢？比丘觀察這個身體的自然運作，從頭到腳，從腳到頭，觀察這個身體里沒有什麼是乾淨的，沒有什麼是值得貪戀的。再觀察這個身體有毛髮、指甲、牙齒、面板、肌肉、筋、骨、骨髓、腦、脂肪、腸、胃、心、肝、脾、腎等，都要一一觀察瞭解。還有屎、尿、生臟和熟臟、眼淚、唾液、鼻涕、血液、脂肪、膽汁，都要觀察瞭解，沒有什麼是值得貪戀的。諸位比丘！應當這樣觀察身體來獲得快樂，去除邪惡的念頭，沒有憂愁。』 『再者，比丘！還要觀察這個身體有地、水、火、風這四種元素嗎？比丘應當這樣觀察這個身體。再者，比丘！觀察這個身體，分別各個組成部分，這個身體有四種元素，就像一個熟練的屠夫或者屠夫的徒弟，把牛分解開來，自己觀察到這是腳，這是心，這是關節，這是頭。同樣，比丘也應該這樣分別身體的各個部分，觀察到這個身體有地、水、火、風這四種元素。比丘應當這樣觀察身體來獲得快樂。』 『再者，比丘！觀察這個身體有許多孔洞，會流出不乾淨的東西。就像一個人觀察竹園，或者觀察蘆葦叢一樣。比丘應當這樣觀察這個身體有許多孔洞，會流出各種不乾淨的東西。』 『再者，比丘！觀察死屍，或者死了一夜，或者死了兩夜，或者死了三夜、四夜，或者死了五夜、六夜、七夜，身體腫脹，散發著臭味，不乾淨。再觀察自己的身體，和死屍沒有什麼不同，我的身體也逃脫不了這種結局。如果比丘觀察死屍，被烏鴉、喜鵲、鴟鳥等鳥類啄食；或者被虎狼、狗、蟲獸等動物啃食。再觀察自己的身體，和死屍沒有什麼不同，我的身體也逃脫不了這種結局。這就是比丘通過觀察身體來獲得快樂的方法。』
English version: 'How does a bhikkhu dwell contemplating the body in the body, finding joy? Here, a bhikkhu observes this body according to its nature, from head to foot, from foot to head, observing that there is nothing clean in this body, nothing to be craved. He further observes that this body has hair, nails, teeth, skin, flesh, sinews, bones, marrow, brain, fat, intestines, stomach, heart, liver, spleen, kidneys, and so on, all of which he observes and understands. Also, he observes and understands feces, urine, raw and cooked organs, tears, saliva, mucus, blood, fat, bile, and that there is nothing to be craved. Thus, bhikkhus! You should observe the body in this way to find joy, remove evil thoughts, and have no sorrow.' 'Furthermore, bhikkhus! You should also observe whether this body has the elements of earth, water, fire, and wind? Thus, a bhikkhu should observe this body. Furthermore, bhikkhus! Observing this body, distinguish its various parts. This body has four elements, just like a skilled butcher or a butcher's apprentice who dissects a cow, and observes that this is a foot, this is a heart, this is a joint, this is a head. Similarly, a bhikkhu should distinguish the various parts of the body, observing that this body has the elements of earth, water, fire, and wind. Thus, a bhikkhu should observe the body to find joy.' 'Furthermore, bhikkhus! Observe that this body has many openings, from which unclean things flow out. Just as a person observes a bamboo grove, or a reed thicket. Thus, a bhikkhu should observe that this body has many openings, from which various unclean things flow out.' 'Furthermore, bhikkhus! Observe a corpse, whether it has been dead for one night, two nights, three, four, five, six, or seven nights, the body is swollen, emitting a foul odor, and unclean. Then observe your own body, that it is no different from the corpse, and that my body cannot escape this fate. If a bhikkhu observes a corpse being pecked at by crows, magpies, owls, and other birds; or being eaten by tigers, wolves, dogs, insects, and other animals. Then observe your own body, that it is no different from the corpse, and that my body cannot escape this fate. This is how a bhikkhu finds joy by observing the body.'
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「複次，比丘！觀死屍，或啖半散落在地，臭處不凈。復自觀身與彼無異，吾身不離此法。複次，觀死屍，肉已盡，唯有骨在，血所涂染。復以此身觀彼身亦無有異。如是，比丘觀此身。複次，比丘！觀死屍筋纏束薪，復自觀身與彼無異。如是，比丘觀此身。
「複次，比丘！觀死屍骨節分散，散在異處，或手骨、腳骨各在一處；或膞骨，或腰骨，或尻骨，或臂骨，或肩骨，或脅骨，或脊骨，或項骨，或髑髏。復以此身與彼無異，吾不免此法，吾身亦當壞敗。如是，比丘觀身而自娛樂。
「複次，比丘！觀死屍白色、白珂色。復自觀身與彼無異，吾不離此法，是謂比丘自觀身。
「複次，比丘！若見死屍、骨青、瘀想，無可貪者，或與灰土同色不可分別。如是，比丘！自觀身除去惡念，無有愁憂；此身無常，為分散法。如是，比丘內自觀身，外觀身，內外觀身，解無所有。
「云何比丘內觀痛痛？於是，比丘得樂痛時，即自覺知我得樂痛；得苦痛時，即自覺知我得苦痛；得不苦不樂痛時，即自覺知我得不苦不樂痛。若得食樂痛時，便自覺知我得食樂痛；若得食苦痛時，便自覺知我得食苦痛；若得食不苦不樂痛時，亦自覺知我食不苦不樂痛
現代漢語譯本： 『再者，比丘！觀察死屍，有的被啃食得半散落在地上，散發著惡臭，不乾淨。再觀察自己的身體，與那死屍沒有不同，我的身體也逃脫不了這種規律。再者，觀察死屍，肉已經腐爛殆盡，只剩下骨頭，被血跡染污。再用自己的身體觀察那死屍，也沒有什麼不同。如此，比丘觀察自己的身體。再者，比丘！觀察死屍，筋脈纏繞著骨頭，像捆紮的柴薪，再觀察自己的身體，與那死屍沒有不同。如此，比丘觀察自己的身體。 『再者，比丘！觀察死屍，骨頭關節分散，散落在不同的地方，有的手骨、腳骨各在一處；有的股骨，有的腰骨，有的骶骨，有的臂骨，有的肩骨，有的肋骨，有的脊骨，有的頸骨，有的頭蓋骨。再用自己的身體與那死屍相比，也沒有什麼不同，我無法避免這種規律，我的身體也終將敗壞。如此，比丘觀察自己的身體，從而自我娛樂。 『再者，比丘！觀察死屍，呈現白色、白珂色。再觀察自己的身體，與那死屍沒有不同，我無法逃脫這種規律，這就是比丘觀察自己的身體。 『再者，比丘！如果看到死屍，骨頭呈現青色、瘀傷的樣子，沒有什麼值得貪戀的，或者與灰土同色，無法分辨。如此，比丘！觀察自己的身體，去除惡念，沒有憂愁；這個身體是無常的，終將分散。如此，比丘從內在觀察自己的身體，從外在觀察自己的身體，從內外觀察自己的身體，理解一切都是空無。 『比丘如何從內在觀察感受？當比丘感受到快樂的感受時，就清楚地知道自己感受到了快樂的感受；當感受到痛苦的感受時，就清楚地知道自己感受到了痛苦的感受；當感受到不苦不樂的感受時，就清楚地知道自己感受到了不苦不樂的感受。如果感受到因食物而來的快樂感受時，就清楚地知道自己感受到了因食物而來的快樂感受；如果感受到因食物而來的痛苦感受時，就清楚地知道自己感受到了因食物而來的痛苦感受；如果感受到因食物而來的不苦不樂感受時，也清楚地知道自己感受到了因食物而來的不苦不樂感受。
English version: 'Furthermore, O monks! Observe a corpse, some of it half-eaten and scattered on the ground, foul-smelling and impure. Then observe your own body, and see that it is no different from that corpse, my body cannot escape this law. Furthermore, observe a corpse, the flesh completely decayed, leaving only bones, stained with blood. Then observe your own body in comparison to that corpse, and see that there is no difference. Thus, a monk observes his own body. Furthermore, O monks! Observe a corpse, with tendons binding the bones like bundled firewood, then observe your own body, and see that it is no different from that corpse. Thus, a monk observes his own body. 'Furthermore, O monks! Observe a corpse, the bones of the joints scattered, lying in different places, some hand bones, some foot bones each in a separate place; some thigh bones, some hip bones, some sacrum bones, some arm bones, some shoulder bones, some rib bones, some spine bones, some neck bones, some skull. Then compare your own body to that corpse, and see that there is no difference, I cannot avoid this law, my body will also decay. Thus, a monk observes his own body, and thereby finds enjoyment. 'Furthermore, O monks! Observe a corpse, appearing white, the color of white shells. Then observe your own body, and see that it is no different from that corpse, I cannot escape this law, this is how a monk observes his own body. 'Furthermore, O monks! If you see a corpse, the bones appearing blue, bruised, with nothing to be desired, or the same color as ash and dirt, indistinguishable. Thus, O monks! Observe your own body, remove evil thoughts, have no sorrow; this body is impermanent, subject to disintegration. Thus, a monk observes his own body internally, observes his own body externally, observes his own body internally and externally, understanding that all is empty. 'How does a monk internally observe feelings? When a monk experiences a pleasant feeling, he clearly knows that he is experiencing a pleasant feeling; when he experiences a painful feeling, he clearly knows that he is experiencing a painful feeling; when he experiences a neither-pleasant-nor-painful feeling, he clearly knows that he is experiencing a neither-pleasant-nor-painful feeling. If he experiences a pleasant feeling arising from food, he clearly knows that he is experiencing a pleasant feeling arising from food; if he experiences a painful feeling arising from food, he clearly knows that he is experiencing a painful feeling arising from food; if he experiences a neither-pleasant-nor-painful feeling arising from food, he also clearly knows that he is experiencing a neither-pleasant-nor-painful feeling arising from food.'
。若得不食樂痛時，便自覺知我得不食樂痛；若得不食苦痛時，亦自覺知我不食苦痛；若得不食不苦不樂痛時，亦自覺知我得不食不苦不樂痛。如是，比丘內自觀痛。
「複次。若複比丘得樂痛時，爾時不得苦痛，爾時自覺知我受樂痛。若得苦痛時，爾時不得樂痛，自覺知我受苦痛。若得不苦不樂痛時，爾時無苦無樂，自覺知我受不苦不樂痛。彼習法而自娛樂，亦觀盡法，復觀習盡之法。或復有痛而現在前可知可見，思惟原本，無所依倚而自娛樂，不起世間想；于其中亦不驚怖，以不驚怖，便得泥洹：生死已盡，梵行已立，所作已辦，更不復受有，如真實知。如是，比丘內自觀痛，除去亂念，無有愁憂；外自觀痛，內外觀痛，除去亂念，無有愁憂。如是，比丘內外觀痛。
「云何比丘觀心心法而自娛樂？於是，比丘有愛慾心，便自覺知有愛慾心；無愛慾心，亦自覺知無愛慾心。有瞋恚心，便自覺知有瞋恚心；無瞋恚心，亦自覺知無瞋恚心。有愚癡心，便自覺知有愚癡心；無愚癡心，便自覺知無愚癡心。有愛念心，便自覺知有愛念心；無愛念心，便自覺知無愛念心。有受入心，便自覺知有受入心；無受入心，便自覺知無受入心。有亂念心，便自覺知有亂心；無亂心，便自覺知無亂心
現代漢語譯本：如果體驗到無關於飲食的快樂感受時，便能自覺知道我體驗到無關於飲食的快樂感受；如果體驗到無關於飲食的痛苦感受時，也能自覺知道我體驗到無關於飲食的痛苦感受；如果體驗到無關於飲食的非苦非樂感受時，也能自覺知道我體驗到無關於飲食的非苦非樂感受。如此，比丘在內在觀察感受。 進一步說，如果比丘體驗到快樂感受時，那時沒有痛苦感受，那時他自覺知道自己正在體驗快樂感受。如果體驗到痛苦感受時，那時沒有快樂感受，他自覺知道自己正在體驗痛苦感受。如果體驗到非苦非樂感受時，那時既沒有痛苦也沒有快樂，他自覺知道自己正在體驗非苦非樂感受。他通過修習佛法而自我愉悅，也觀察感受的生滅，進一步觀察感受生滅的規律。或者，當感受出現時，可以被感知和觀察到，他思考感受的根源，不依賴任何事物而自我愉悅，不產生世俗的念頭；對於感受的出現也不感到驚恐，因為不驚恐，便能達到涅槃：生死輪迴已經結束，清凈的修行已經建立，該做的事情已經完成，不再受後有，如實地知道。如此，比丘在內在觀察感受，去除雜亂的念頭，沒有憂愁；在外在觀察感受，在內外觀察感受，去除雜亂的念頭，沒有憂愁。如此，比丘在內外觀察感受。 比丘如何觀察心和心法而自我愉悅呢？於是，比丘如果心中有貪慾，便自覺知道心中有貪慾；如果心中沒有貪慾，也自覺知道心中沒有貪慾。如果心中有嗔恨，便自覺知道心中有嗔恨；如果心中沒有嗔恨，也自覺知道心中沒有嗔恨。如果心中有愚癡，便自覺知道心中有愚癡；如果心中沒有愚癡，便自覺知道心中沒有愚癡。如果心中有愛念，便自覺知道心中有愛念；如果心中沒有愛念，也自覺知道心中沒有愛念。如果心中有接受，便自覺知道心中有接受；如果心中沒有接受，也自覺知道心中沒有接受。如果心中有雜亂的念頭，便自覺知道心中有雜亂的念頭；如果心中沒有雜亂的念頭，便自覺知道心中沒有雜亂的念頭。
English version: If one experiences a pleasant feeling that is not related to food, one is aware that 'I am experiencing a pleasant feeling not related to food'; if one experiences a painful feeling not related to food, one is also aware that 'I am experiencing a painful feeling not related to food'; if one experiences a feeling that is neither painful nor pleasant not related to food, one is also aware that 'I am experiencing a feeling that is neither painful nor pleasant not related to food.' Thus, a bhikkhu observes feelings internally. Furthermore, if a bhikkhu experiences a pleasant feeling, at that time there is no painful feeling, and he is aware that 'I am experiencing a pleasant feeling.' If he experiences a painful feeling, at that time there is no pleasant feeling, and he is aware that 'I am experiencing a painful feeling.' If he experiences a feeling that is neither painful nor pleasant, at that time there is neither pain nor pleasure, and he is aware that 'I am experiencing a feeling that is neither painful nor pleasant.' He finds joy in practicing the Dharma, and also observes the arising and passing away of feelings, and further observes the law of the arising and passing away of feelings. Or, when a feeling arises, it can be perceived and observed, he contemplates the origin of the feeling, finds joy without relying on anything, and does not generate worldly thoughts; he is not frightened by the arising of feelings, and because he is not frightened, he attains Nirvana: the cycle of birth and death has ended, the pure practice has been established, what needed to be done has been completed, and there is no more rebirth, as he truly knows. Thus, a bhikkhu observes feelings internally, removing confused thoughts, and without sorrow; he observes feelings externally, and observes feelings both internally and externally, removing confused thoughts, and without sorrow. Thus, a bhikkhu observes feelings both internally and externally. How does a bhikkhu observe the mind and mental states and find joy? Thus, if a bhikkhu has a mind with desire, he is aware that 'there is a mind with desire'; if there is no mind with desire, he is also aware that 'there is no mind with desire.' If there is a mind with anger, he is aware that 'there is a mind with anger'; if there is no mind with anger, he is also aware that 'there is no mind with anger.' If there is a mind with delusion, he is aware that 'there is a mind with delusion'; if there is no mind with delusion, he is also aware that 'there is no mind with delusion.' If there is a mind with affection, he is aware that 'there is a mind with affection'; if there is no mind with affection, he is also aware that 'there is no mind with affection.' If there is a mind with acceptance, he is aware that 'there is a mind with acceptance'; if there is no mind with acceptance, he is also aware that 'there is no mind with acceptance.' If there is a mind with confused thoughts, he is aware that 'there is a mind with confused thoughts'; if there is no mind with confused thoughts, he is aware that 'there is no mind with confused thoughts.'
。有散落心，亦自覺知有散落心；無散落心，便自覺知無散落心。有普遍心，便自覺知有普遍心；無普遍心，便自覺知無普遍心。有大心，便自覺知有大心；無大心，便自覺知無大心。有無量心，便自覺知有無量心；無無量心，便自覺知無無量心。有三昧心，便自覺知有三昧心；無三昧心，便自覺知無三昧心。未解脫心，便自覺知未解脫心；已解脫心，便自覺知已解脫心。如是，比丘心相觀意止。
「觀習法，觀盡法，並觀習盡之法，思惟法觀而自娛樂。可知、可見、可思惟、不可思惟，無所猗，不起世間想，已不起想，便無畏怖；已無畏怖，便無餘；已無餘，便涅槃：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。如是，比丘內自觀心心意止，除去亂念，無有憂愁；外觀心，內外觀心心意止。如是，比丘心心相觀意止。
「云何比丘法法相觀意止？於是，比丘修念覺意，依觀、依無慾、依滅盡，舍諸惡法。修法覺意、修精進覺意、修念覺意、修猗覺意、修三昧覺意、修護覺意，依觀、依無慾、依滅盡，舍諸惡法。如是，比丘法法相觀意止。
「複次，比丘！于愛慾解脫，除惡不善法，有覺、有觀，有猗念，樂於初禪而自娛樂。如是，比丘法法相觀意止
現代漢語譯本：當內心散亂時，能自覺知道內心散亂；當內心不散亂時，能自覺知道內心不散亂。當內心處於普遍狀態時，能自覺知道內心處於普遍狀態；當內心不處於普遍狀態時，能自覺知道內心不處於普遍狀態。當內心廣大時，能自覺知道內心廣大；當內心不廣大時，能自覺知道內心不廣大。當內心無量時，能自覺知道內心無量；當內心不無量時，能自覺知道內心不無量。當內心處於三昧狀態時，能自覺知道內心處於三昧狀態；當內心不處於三昧狀態時，能自覺知道內心不處於三昧狀態。當內心未解脫時，能自覺知道內心未解脫；當內心已解脫時，能自覺知道內心已解脫。如此，比丘通過觀察內心來安住于正念。 觀察法的生起，觀察法的滅盡，並觀察生起和滅盡的規律，通過對法的思惟來獲得快樂。可知、可見、可思惟、不可思惟，不執著任何事物，不生起世俗的念頭，當念頭不再生起時，便沒有恐懼；當沒有恐懼時，便沒有剩餘的煩惱；當沒有剩餘的煩惱時，便達到涅槃：生死已經結束，清凈的修行已經建立，該做的事情已經完成，不再受輪迴之苦，如實地知道這一切。如此，比丘通過觀察自己的內心來安住于正念，去除雜亂的念頭，沒有憂愁；觀察外在的內心，觀察內在和外在的內心來安住于正念。如此，比丘通過觀察內心來安住于正念。 比丘如何通過觀察法來安住于正念呢？比丘修習念覺支，依靠觀察、依靠無慾、依靠滅盡，捨棄各種惡法。修習法覺支、修習精進覺支、修習念覺支、修習猗覺支、修習三昧覺支、修習護覺支，依靠觀察、依靠無慾、依靠滅盡，捨棄各種惡法。如此，比丘通過觀察法來安住于正念。 再者，比丘！從愛慾中解脫出來，去除邪惡不善的法，有覺、有觀，有喜悅的念頭，樂於初禪而獲得快樂。如此，比丘通過觀察法來安住于正念。
English version: When the mind is scattered, one is aware that the mind is scattered; when the mind is not scattered, one is aware that the mind is not scattered. When the mind is in a universal state, one is aware that the mind is in a universal state; when the mind is not in a universal state, one is aware that the mind is not in a universal state. When the mind is vast, one is aware that the mind is vast; when the mind is not vast, one is aware that the mind is not vast. When the mind is immeasurable, one is aware that the mind is immeasurable; when the mind is not immeasurable, one is aware that the mind is not immeasurable. When the mind is in a state of samadhi, one is aware that the mind is in a state of samadhi; when the mind is not in a state of samadhi, one is aware that the mind is not in a state of samadhi. When the mind is not liberated, one is aware that the mind is not liberated; when the mind is liberated, one is aware that the mind is liberated. Thus, a bhikkhu dwells contemplating the mind in the mind. Contemplating the arising of phenomena, contemplating the cessation of phenomena, and contemplating the arising and cessation of phenomena, one finds joy in contemplating the Dharma. Knowable, visible, thinkable, unthinkable, without attachment, not arising worldly thoughts, when thoughts no longer arise, there is no fear; when there is no fear, there is no remainder of suffering; when there is no remainder of suffering, there is Nirvana: birth and death are ended, the holy life is established, what needed to be done is done, there is no more rebirth, one knows this as it is. Thus, a bhikkhu dwells contemplating the mind in the mind, removing scattered thoughts, without sorrow; contemplating the external mind, contemplating the internal and external mind. Thus, a bhikkhu dwells contemplating the mind in the mind. How does a bhikkhu dwell contemplating phenomena in phenomena? Here, a bhikkhu cultivates mindfulness as a factor of enlightenment, relying on observation, relying on detachment, relying on cessation, abandoning all evil phenomena. Cultivating investigation of phenomena as a factor of enlightenment, cultivating energy as a factor of enlightenment, cultivating mindfulness as a factor of enlightenment, cultivating tranquility as a factor of enlightenment, cultivating concentration as a factor of enlightenment, cultivating equanimity as a factor of enlightenment, relying on observation, relying on detachment, relying on cessation, abandoning all evil phenomena. Thus, a bhikkhu dwells contemplating phenomena in phenomena. Furthermore, a bhikkhu! Having been liberated from sensual desire, having removed evil and unwholesome phenomena, with initial thought and sustained thought, with joyful mindfulness, finds joy in the first jhana. Thus, a bhikkhu dwells contemplating phenomena in phenomena.
。
「複次，比丘！舍有覺、有觀，內發歡喜，專其一意，成無覺、無觀，念猗喜安，游二禪而自娛樂。如是，比丘法法相觀意止。
「複次，比丘！舍于念，修于護，恒自覺知身覺樂，諸賢聖所求，護念清凈，行於三禪。如是，比丘法法相觀意止。
「複次，比丘！舍苦樂心，無復憂喜，無苦無樂，護念清凈，樂於四禪。如是，比丘法法相觀意止。彼行習法，行盡法，並行習盡之法而自娛樂，便得法意止而現在前。可知可見，除去亂想，無所依猗，不起世間想；已不起想，便無畏怖；已無畏怖，生死便盡；梵行已立，所作已辦，更不復受有，如實知之。諸比丘！依一入道眾生得清凈，遠愁憂，無復喜想，便逮智慧，得涅槃證。所謂滅五蓋，修四意止也。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我於是中不見一法速磨滅者，憎嫉梵行。是故，諸比丘！當修行慈忍，身行慈，口行慈，意行慈。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：'再者，比丘！捨棄有覺、有觀，內心生起歡喜，專注於一境，成就無覺、無觀，以念、喜、安為依止，在二禪中自在遊樂。如此，比丘便能以法觀法，使心止息。' '再者，比丘！捨棄念頭，修習守護，恒常自覺身受樂，這是賢聖所追求的，守護念頭清凈，行於三禪。如此，比丘便能以法觀法，使心止息。' '再者，比丘！捨棄苦樂之心，不再有憂愁和喜悅，無苦無樂，守護念頭清凈，安樂於四禪。如此，比丘便能以法觀法，使心止息。他修行習法，修行盡法，並行習盡之法而自娛樂，便能獲得法意止而顯現於前。可知可見，除去雜亂的思緒，無所依賴，不生起世俗的念頭；已經不生起念頭，便沒有畏懼和恐怖；已經沒有畏懼和恐怖，生死便會終結；梵行已經建立，所作已經完成，不再受後有，如實地知曉。諸位比丘！依靠一入道，眾生得以清凈，遠離憂愁，不再有喜悅的念頭，便能獲得智慧，證得涅槃。這就是所謂的滅除五蓋，修習四意止。' '當時，眾比丘聽聞佛陀所說，歡喜奉行。' '（二）' '我聽聞是這樣的：' '一時，佛陀在舍衛國祇樹給孤獨園。' '當時，世尊告訴諸比丘：『我在這裡沒有看到一種法比憎恨、嫉妒梵行更快磨滅的。因此，諸位比丘！應當修行慈忍，身行慈，口行慈，意行慈。如此，諸位比丘！應當這樣學習。』' '當時，眾比丘聽聞佛陀所說，歡喜奉行。' '（三）' '我聽聞是這樣的：' '一時，佛陀在舍衛國祇樹給孤獨園。'
English version: 'Furthermore, bhikkhus! Having abandoned thought and examination, with inner joy arising, focusing on one point, achieving no thought and no examination, with mindfulness, joy, and ease as support, one dwells in the second jhana, enjoying oneself. Thus, a bhikkhu contemplates the Dhamma in the Dhamma, bringing the mind to rest.' 'Furthermore, bhikkhus! Having abandoned mindfulness, cultivating protection, constantly being aware of bodily pleasure, which is sought by the noble ones, protecting mindfulness with purity, one dwells in the third jhana. Thus, a bhikkhu contemplates the Dhamma in the Dhamma, bringing the mind to rest.' 'Furthermore, bhikkhus! Having abandoned the mind of pain and pleasure, with no more sorrow or joy, neither pain nor pleasure, protecting mindfulness with purity, one delights in the fourth jhana. Thus, a bhikkhu contemplates the Dhamma in the Dhamma, bringing the mind to rest. He practices the Dhamma, practices the cessation of the Dhamma, and enjoys himself by practicing the cessation of the Dhamma, and then obtains the Dhamma-mind-rest which appears before him. It is knowable and visible, removing confused thoughts, without any dependence, not arising worldly thoughts; having not arisen thoughts, then there is no fear or terror; having no fear or terror, then birth and death will end; the holy life has been established, what needs to be done has been done, no longer receiving existence, as it is truly known. Bhikkhus! Relying on one who has entered the path, beings become pure, far from sorrow and worry, no longer having thoughts of joy, then they attain wisdom, and realize Nirvana. This is what is called the destruction of the five hindrances, and the cultivation of the four foundations of mindfulness.' 'At that time, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly.' '（Two）' 'Thus have I heard:' 'At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.' 'At that time, the Blessed One addressed the bhikkhus: 『I do not see a single thing that is destroyed more quickly than hatred and jealousy towards the holy life. Therefore, bhikkhus! You should practice loving-kindness and patience, practicing loving-kindness in body, practicing loving-kindness in speech, practicing loving-kindness in mind. Thus, bhikkhus! You should train yourselves.』' 'At that time, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly.' '（Three）' 'Thus have I heard:' 'At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.'
。
爾時，世尊告諸比丘：「若有一人出現世時，諸天、人民、魔及魔天、沙門、婆羅門，最尊最上，無與等者，福田第一，可事可敬。云何為一人？所謂多薩阿竭、阿羅呵、三耶三佛。是謂一人出現世時，過諸天、人民、阿須倫、魔及魔天、沙門、婆羅門上，最尊最上，無與等者，福田第一，可事可敬。如是，諸比丘！常當供養如來。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「其有瞻視病者，則為瞻視我已；有看病者，則為看我已。所以然者，我今躬欲看視疾病。諸比丘！我不見一人于諸天、世間、沙門、婆羅門施中，最上無過是施。其行是施，爾乃為施，獲大果報，得大功德，名稱普至，得甘露法味。所謂如來、至真、等正覺，知施中最上無過是施。其行是施，爾乃為施，獲大果報，得大功德。我今因此因緣而作是說：『瞻視病者，則為瞻視我已而無有異，汝等長夜獲大福祐。』如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本： 當時，世尊告訴眾比丘：『如果有一個人出現在世上，諸天、人民、魔及魔天、沙門、婆羅門，都以他為最尊貴、最至上，無人能與之相比，是第一福田，值得供奉和尊敬。』 那麼，這個人是誰呢？就是多薩阿竭、阿羅呵、三耶三佛。這樣的人出現在世上，超越諸天、人民、阿修羅、魔及魔天、沙門、婆羅門之上，最為尊貴、最為至上，無人能與之相比，是第一福田，值得供奉和尊敬。所以，諸位比丘！應當常常供養如來。諸位比丘！應當這樣學習。 當時，眾比丘聽了佛的教誨，歡喜地奉行。
（四）
我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果有人照顧病人，就等於照顧了我；如果有人看護病人，就等於看護了我。』 為什麼這樣說呢？因為我現在親自想要看護疾病。諸位比丘！我沒有看到在諸天、世間、沙門、婆羅門的佈施中，有比這更殊勝的佈施。如果行這種佈施，才是真正的佈施，能獲得巨大的果報，得到巨大的功德，名聲遠播，得到甘露法味。所謂如來、至真、等正覺，知道佈施中沒有比這更殊勝的佈施。如果行這種佈施，才是真正的佈施，能獲得巨大的果報，得到巨大的功德。我現在因為這個因緣而這樣說：『照顧病人，就等於照顧了我，沒有差別，你們將長久獲得巨大的福佑。』 所以，諸位比丘！應當這樣學習。 當時，眾比丘聽了佛的教誨，歡喜地奉行。
（五）
我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。
English version: At that time, the World Honored One told the bhikkhus: 'When a person appears in the world, the devas, people, Mara and Mara's devas, shramanas, and brahmins all consider him the most honored, the most supreme, incomparable, the foremost field of merit, worthy of offering and respect.' Who is this person? It is the Tathagata, Arhat, Samyaksambuddha. Such a person, when appearing in the world, surpasses the devas, people, asuras, Mara and Mara's devas, shramanas, and brahmins, being the most honored, the most supreme, incomparable, the foremost field of merit, worthy of offering and respect. Therefore, bhikkhus! You should always make offerings to the Tathagata. Bhikkhus! You should learn in this way. At that time, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them.
(Four)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the bhikkhus: 'He who attends to the sick, attends to me; he who cares for the sick, cares for me.' Why is that? Because I now personally wish to care for the sick. Bhikkhus! I have not seen among the offerings of devas, the world, shramanas, and brahmins, an offering more supreme than this. If one practices this offering, it is a true offering, and one will obtain great rewards, great merit, widespread fame, and the taste of the nectar of Dharma. The Tathagata, the Truthful One, the Perfectly Enlightened One, knows that there is no offering more supreme than this. If one practices this offering, it is a true offering, and one will obtain great rewards, great merit. I now say this because of this reason: 'Attending to the sick is the same as attending to me, there is no difference, and you will obtain great blessings for a long time.' Therefore, bhikkhus! You should learn in this way. At that time, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them.
(Five)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
爾時，世尊告諸比丘：「其有嘆譽阿練若者，則為嘆譽我已。所以然者，我今恒自嘆譽阿練若行；其有誹謗阿練若者，則為誹謗我已。其有嘆說乞食，則為嘆譽我已。所以然者，我恒嘆說能乞食者；其有謗毀乞食，則為毀我已。其有嘆說獨坐者，則為嘆說我已。所以然者，我恒嘆說能獨坐者；其有毀獨坐者，則為毀我已。其有嘆譽一坐一食者，則為嘆譽我已。所以然者，我恒嘆譽一坐一食者；其有毀者，則為毀我已。若有嘆說坐樹下者，則為嘆說我身無異。所以然者，我恒嘆譽在樹下者；若有毀彼在樹下者，則為毀我已。其有嘆說露坐者，則為嘆說我已。所以者何？我恒嘆說露坐者；其有毀辱露坐者，則毀辱我已。其有嘆說空閑處者，則為嘆說我已。所以者何？我恒嘆說空閑處者；其有毀辱空閑處者，則為毀辱我已。其有嘆說著五納衣者，則為嘆說我已。所以者何？我恒嘆說著五納衣者；其有毀辱著五納衣者，則為毀辱我已。
「其有嘆說持三衣者，則為嘆說我已。何以故？我恒嘆說持三衣者；其有毀辱持三衣者，則為毀辱我已。其有嘆說在冢間坐者，則為嘆說我已。何以故？我恒嘆說在塳間坐者；其有毀辱在冢間坐者，則為毀辱我已。其有嘆一食者，則為嘆說我已
現代漢語譯本： 當時，世尊告訴眾比丘：『如果有人讚美在寂靜處修行的人，那就是在讚美我。為什麼呢？因為我一直都在讚美在寂靜處修行的人；如果有人誹謗在寂靜處修行的人，那就是在誹謗我。如果有人讚美托缽乞食，那就是在讚美我。為什麼呢？因為我一直都在讚美能夠托缽乞食的人；如果有人誹謗托缽乞食，那就是在誹謗我。如果有人讚美獨處靜坐，那就是在讚美我。為什麼呢？因為我一直都在讚美能夠獨處靜坐的人；如果有人誹謗獨處靜坐，那就是在誹謗我。如果有人讚美一坐一食，那就是在讚美我。為什麼呢？因為我一直都在讚美一坐一食的人；如果有人誹謗一坐一食，那就是在誹謗我。如果有人讚美在樹下坐，那就是在讚美我的修行方式。為什麼呢？因為我一直都在讚美在樹下坐的人；如果有人誹謗在樹下坐的人，那就是在誹謗我。如果有人讚美露天而坐，那就是在讚美我。為什麼呢？因為我一直都在讚美露天而坐的人；如果有人侮辱露天而坐的人，那就是在侮辱我。如果有人讚美在空閑處修行，那就是在讚美我。為什麼呢？因為我一直都在讚美在空閑處修行的人；如果有人侮辱在空閑處修行的人，那就是在侮辱我。如果有人讚美穿著用廢棄布料縫製的衣服，那就是在讚美我。為什麼呢？因為我一直都在讚美穿著用廢棄布料縫製的衣服的人；如果有人侮辱穿著用廢棄布料縫製的衣服的人，那就是在侮辱我。 『如果有人讚美持有三衣，那就是在讚美我。為什麼呢？因為我一直都在讚美持有三衣的人；如果有人侮辱持有三衣的人，那就是在侮辱我。如果有人讚美在墳墓間坐，那就是在讚美我。為什麼呢？因為我一直都在讚美在墳墓間坐的人；如果有人侮辱在墳墓間坐的人，那就是在侮辱我。如果有人讚美一天只吃一餐，那就是在讚美我。』
English version: At that time, the World Honored One told the monks: 'Those who praise those who practice in secluded places are praising me. Why is that? Because I always praise the practice of those in secluded places; those who slander those who practice in secluded places are slandering me. Those who praise begging for alms are praising me. Why is that? Because I always praise those who are able to beg for alms; those who slander begging for alms are slandering me. Those who praise solitary sitting are praising me. Why is that? Because I always praise those who are able to sit alone; those who slander solitary sitting are slandering me. Those who praise eating one meal a day are praising me. Why is that? Because I always praise those who eat one meal a day; those who slander eating one meal a day are slandering me. Those who praise sitting under a tree are praising my way of practice. Why is that? Because I always praise those who sit under a tree; those who slander those who sit under a tree are slandering me. Those who praise sitting in the open are praising me. Why is that? Because I always praise those who sit in the open; those who insult those who sit in the open are insulting me. Those who praise practicing in secluded places are praising me. Why is that? Because I always praise those who practice in secluded places; those who insult those who practice in secluded places are insulting me. Those who praise wearing robes made of discarded cloth are praising me. Why is that? Because I always praise those who wear robes made of discarded cloth; those who insult those who wear robes made of discarded cloth are insulting me.' 'Those who praise holding three robes are praising me. Why is that? Because I always praise those who hold three robes; those who insult those who hold three robes are insulting me. Those who praise sitting among the tombs are praising me. Why is that? Because I always praise those who sit among the tombs; those who insult those who sit among the tombs are insulting me. Those who praise eating one meal a day are praising me.'
。何以故？我恒嘆說一食者；其有毀辱一食者，則為毀辱我已。其有嘆說日正中食者，則為嘆說我已。何以故？我恒嘆說正中食者；其有毀辱正中食者，則為毀辱我已。
「其有嘆說諸頭陀行者，則為嘆說我已。所以然者，我恒嘆說諸頭陀行；其有毀辱諸頭陀行者，則為毀辱我已。我今教諸比丘！當如大迦葉所行，無有漏失者。所以然者，迦葉比丘有此諸行。是故，諸比丘！所學常當如大迦葉。如是，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在羅閱城迦蘭陀竹園所，與大比丘眾五百人俱。
爾時，尊者大迦葉住阿練若，到時乞食，不擇貧富，一處一坐，終不移易，樹下，露坐，或空閑處，著五納衣，或持三衣，或在冢間，或時一食，或正中食，或行頭陀，年高長大。爾時，尊者大迦葉食后，便詣一樹下禪定。禪定已，從坐起，整衣服，往至世尊所。
是時，世尊遙見迦葉來，世尊告曰：「善來，迦葉！」
時，迦葉便至世尊所，頭面禮足，在一面坐。
世尊告曰：「迦葉！汝今年高長大，志衰朽弊。汝今可舍乞食，乃至諸頭陀行，亦可受諸長者請，並受衣裳。」
迦葉對曰：「我今不從如來教
現代漢語譯本：為什麼呢？我總是讚歎一食的修行者；如果有人詆譭一食的修行者，那就是詆譭我了。如果有人讚嘆正午時分的進食，那就是讚歎我了。為什麼呢？我總是讚歎正午時分的進食；如果有人詆譭正午時分的進食，那就是詆譭我了。 如果有人讚嘆頭陀苦行，那就是讚歎我了。之所以這樣，是因為我總是讚歎頭陀苦行；如果有人詆譭頭陀苦行，那就是詆譭我了。我現在教導各位比丘！應當像大迦葉那樣修行，不要有任何缺失。之所以這樣，是因為迦葉比丘有這些修行。因此，各位比丘！所學應當常常像大迦葉那樣。各位比丘！應當這樣學習。」 當時，各位比丘聽了佛的教誨，歡喜地奉行。 （六） 我聽聞是這樣的： 一時，佛陀在羅閱城的迦蘭陀竹園，與五百位大比丘在一起。 當時，尊者大迦葉住在阿蘭若，到時乞食，不選擇貧富，在一個地方坐著，始終不移動，在樹下，露天而坐，或者在空閑的地方，穿著五納衣，或者持三衣，或者在墳墓間，或者一天只吃一餐，或者正午時分進食，或者修行頭陀苦行，年紀已經很大了。當時，尊者大迦葉飯後，就到一棵樹下禪定。禪定完畢后，從座位起身，整理衣服，前往世尊所在的地方。 這時，世尊遠遠地看見迦葉來了，世尊說道：『歡迎你，迦葉！』 當時，迦葉就來到世尊那裡，頭面頂禮佛足，在一旁坐下。 世尊說道：『迦葉！你現在年紀大了，精神衰退。你現在可以放棄乞食，乃至各種頭陀苦行，也可以接受長者的邀請，並接受衣物。』 迦葉回答說：『我現在不聽從如來的教誨』
English version: Why is that? I always praise those who practice eating one meal a day; if someone disparages those who practice eating one meal a day, it is as if they are disparaging me. If someone praises eating at midday, it is as if they are praising me. Why is that? I always praise eating at midday; if someone disparages eating at midday, it is as if they are disparaging me. If someone praises the ascetic practices of the dhuta, it is as if they are praising me. The reason for this is that I always praise the ascetic practices of the dhuta; if someone disparages the ascetic practices of the dhuta, it is as if they are disparaging me. I now teach you, monks! You should practice like Mahakasyapa, without any shortcomings. The reason for this is that the monk Kasyapa has these practices. Therefore, monks! What you learn should always be like Mahakasyapa. Monks! You should learn in this way.』 At that time, the monks, having heard the Buddha's teachings, joyfully practiced them. (Six) Thus have I heard: At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha, together with a large assembly of five hundred monks. At that time, the venerable Mahakasyapa was dwelling in the wilderness, begging for food at the appropriate time, not choosing between the poor and the rich, sitting in one place, never moving, under a tree, sitting in the open, or in a secluded place, wearing five patched robes, or holding three robes, or in a cemetery, or eating one meal a day, or eating at midday, or practicing the dhuta ascetic practices, and was already very old. At that time, after eating, the venerable Mahakasyapa would go to a tree to meditate. Having finished meditating, he would rise from his seat, adjust his robes, and go to where the World Honored One was. At that time, the World Honored One saw Kasyapa coming from afar, and the World Honored One said: 『Welcome, Kasyapa!』 Then, Kasyapa went to where the World Honored One was, bowed his head to the feet of the Buddha, and sat down to one side. The World Honored One said: 『Kasyapa! You are now old and your spirit is declining. You can now give up begging for food, and even the various dhuta ascetic practices, and you can also accept the invitations of the elders, and accept clothing.』 Kasyapa replied: 『I will not follow the Tathagata's teachings now』
。所以然者，若當如來不成無上正真道者，我則成辟支佛。然彼辟支佛盡行阿練若，到時乞食，不擇貧富，一處一坐，終不移易，樹下，露坐，或空閑處，著五納衣，或持三衣，或在冢間，或時一食，或正中食，或行頭陀。如今不敢捨本所習，更學余行。」
世尊告曰：「善哉！善哉！迦葉！多所饒益，度人無量，廣及一切，天、人得度。所以然者，若，迦葉！此頭陀行在世者，我法亦當久在於世。設法在世，益增天道，三惡道便減，亦成須陀洹、斯陀含、阿那含三乘之道，皆存於世。諸比丘！所學皆當如迦葉所習。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「利養甚重，令人不得至無上正真之道。所以然者，諸比丘！彼提婆達兜愚人，取彼王子婆羅留支五百釜食供養。設彼不與者，提婆達兜愚人終不作此惡；以婆羅留支王子五百釜食日來供養，是故提婆達兜起五逆惡，身壞命終，生摩訶阿鼻地獄中。以此方便，當知利養甚重，令人不得至無上正真之道。若未生利養心不應生，已生當滅之。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：之所以這樣，是因為如果如來不能成就無上正真之道，我就會成為辟支佛。然而那些辟支佛都盡力修行阿練若，到時乞食，不選擇貧富，在一個地方坐著，始終不移動，在樹下，露天而坐，或者在空閑的地方，穿著五納衣，或者持三衣，或者在墳墓之間，或者一天只吃一頓飯，或者正午吃飯，或者修行頭陀行。現在我不敢捨棄原本所學的，再去學習其他的修行方式。 世尊告訴迦葉：『好啊！好啊！迦葉！你做了很多有益的事情，度化了無量的人，廣泛地惠及一切，天人和人都得到了度化。之所以這樣，是因為，迦葉！如果這種頭陀行在世間存在，我的佛法也應當長久地存在於世間。如果佛法在世間存在，就會增加天道的力量，三惡道就會減少，也會成就須陀洹、斯陀含、阿那含這三乘的道果，都存在於世間。各位比丘！你們所學的都應當像迦葉所修習的那樣。如此，各位比丘！應當這樣學習。』 當時，各位比丘聽了佛所說的話，歡喜地奉行。 （七） 我聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『利養非常重要，會使人不能達到無上正真之道。之所以這樣，各位比丘！那個提婆達多愚人，接受了王子婆羅留支五百釜食物的供養。如果他不接受這些供養，提婆達多這個愚人終究不會做這些惡事；因為婆羅留支王子每天用五百釜食物來供養他，所以提婆達多才起了五逆的惡行，身壞命終，墮入摩訶阿鼻地獄中。通過這個例子，應當知道利養非常重要，會使人不能達到無上正真之道。如果還沒有生起貪圖利養的心，就不應該生起，如果已經生起，就應當滅除它。如此，各位比丘！應當這樣學習。』 當時，各位比丘聽了佛所說的話，歡喜地奉行。
English version: The reason for this is that if the Tathagata does not achieve the unsurpassed, true, and right path, I will become a Pratyekabuddha. However, those Pratyekabuddhas all diligently practice in the wilderness, begging for food when the time comes, not choosing between the poor and the rich, sitting in one place, never moving, under a tree, sitting in the open, or in a secluded place, wearing five patched robes, or holding three robes, or among the tombs, or eating one meal a day, or eating at noon, or practicing asceticism. Now I dare not abandon what I have originally learned and learn other practices. The World Honored One said to Kasyapa, 'Excellent! Excellent! Kasyapa! You have done much good, liberated countless people, and widely benefited all, so that gods and humans have been liberated. The reason for this is, Kasyapa, if this ascetic practice exists in the world, my Dharma should also exist in the world for a long time. If the Dharma exists in the world, it will increase the power of the heavenly path, and the three evil paths will decrease. It will also achieve the fruits of Srotapanna, Sakrdagamin, and Anagamin, the three vehicles, all existing in the world. Monks! What you learn should all be like what Kasyapa has practiced. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (7) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the World Honored One said to the monks, 'Gains and offerings are very important, causing people to be unable to reach the unsurpassed, true, and right path. The reason for this is, monks, that foolish Devadatta accepted the offerings of five hundred cauldrons of food from Prince Bharalavaci. If he had not accepted these offerings, that foolish Devadatta would not have done these evil deeds; because Prince Bharalavaci offered him five hundred cauldrons of food daily, Devadatta then committed the five rebellious acts, his body destroyed and his life ended, and he fell into the Mahā Avīci hell. Through this example, you should know that gains and offerings are very important, causing people to be unable to reach the unsurpassed, true, and right path. If the mind of greed for gains and offerings has not yet arisen, it should not arise; if it has already arisen, it should be extinguished. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it.
。
（八）
聞如是：
一時，佛在羅閱城耆阇崛山中，與大比丘眾五百人俱。
爾時，提婆達兜壞亂眾僧，壞如來足，教阿阇世取父王殺，復殺羅漢比丘尼，在大眾中而作是說：「何處有惡？惡從何生？誰作此惡當受其報？我亦不作此惡而受其報。」
爾時，有眾多比丘，入羅閱城乞食而聞此語。提婆達兜愚人在大眾中而作是說：「何處有惡？惡從何生？誰作此惡而受其報？」爾時，眾多比丘食后攝取衣缽，以尼師壇著右肩上，便往至世尊所，頭面禮足，在一面坐。
爾時，眾多比丘白世尊曰：「提婆達兜愚人在大眾中而作是說：『云何為惡無殃，作福無報，無有受善惡之報。』」
爾時，世尊告諸比丘：「有惡、有罪，善惡之行皆有報應。若彼提婆達兜愚人知有善惡報者，便當枯竭，愁憂不樂；沸血便從面孔出，以彼提婆達兜不知善惡之報，是故在大眾中而作是說：『無善惡之報，為惡無殃，作善無福。』」
爾時，世尊便說此偈：
「愚者審自明， 為惡為有福； 我今豫了知， 善惡之報應。
「如是，諸比丘！當遠離惡，為福莫惓。諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本： （八） 我聽聞是這樣的： 一時，佛陀在王舍城附近的耆阇崛山中，與五百位大比丘一同居住。 當時，提婆達多破壞僧團，傷害佛陀的腳，教唆阿阇世王子殺害他的父王，又殺害了羅漢比丘尼。他在大眾中這樣說：『哪裡有惡？惡從哪裡產生？誰做了惡會受到報應？我也沒有做這些惡事，卻要受到報應。』 當時，許多比丘到王舍城乞食，聽到了這些話。提婆達多這個愚人在大眾中這樣說：『哪裡有惡？惡從哪裡產生？誰做了惡會受到報應？』 之後，許多比丘吃完飯，收拾好衣缽，把尼師壇搭在右肩上，就來到世尊那裡，頂禮佛足，在一旁坐下。 當時，許多比丘對世尊說：『提婆達多這個愚人在大眾中這樣說：『為什麼作惡沒有災禍，行善沒有福報，沒有善惡報應這回事。』 當時，世尊告訴眾比丘：『有惡，有罪，善惡的行為都有報應。如果提婆達多這個愚人知道有善惡報應，他就會枯竭，憂愁不樂；沸騰的血會從他的臉上流出來。因為提婆達多不知道善惡報應，所以才在大眾中這樣說：『沒有善惡報應，作惡沒有災禍，行善沒有福報。』 當時，世尊說了這首偈語： 『愚人應當自己明白， 作惡會有惡報，行善會有福報； 我現在預先知道， 善惡的報應是真實不虛的。』 『所以，各位比丘！應當遠離惡行，努力行善不要懈怠。各位比丘！應當這樣學習。』 當時，眾比丘聽了佛陀的教誨，歡喜地奉行。
English version: (8) Thus have I heard: At one time, the Buddha was dwelling on Mount Gijjhakuta in Rajagaha, together with a large assembly of five hundred bhikkhus. At that time, Devadatta was causing dissension in the Sangha, injuring the Buddha's foot, instigating Prince Ajatasattu to kill his father, and also killing an arahant bhikkhuni. He spoke thus in the assembly: 'Where is evil? From where does evil arise? Who commits evil and receives its retribution? I have not committed these evils, yet I receive retribution.' At that time, many bhikkhus went to Rajagaha for alms and heard these words. Devadatta, that foolish man, spoke thus in the assembly: 'Where is evil? From where does evil arise? Who commits evil and receives its retribution?' Then, after their meal, many bhikkhus gathered their robes and bowls, placed their sitting cloths on their right shoulders, and went to the Blessed One, bowed at his feet, and sat down to one side. Then, many bhikkhus said to the Blessed One: 'Devadatta, that foolish man, speaks thus in the assembly: 'Why is it that doing evil has no ill consequences, doing good has no reward, and there is no such thing as the retribution of good and evil?' Then, the Blessed One said to the bhikkhus: 'There is evil, there is sin, and the actions of good and evil all have their consequences. If that foolish Devadatta knew that there are consequences for good and evil, he would wither away, be filled with sorrow and unhappiness; boiling blood would flow from his face. Because Devadatta does not know the consequences of good and evil, he speaks thus in the assembly: 'There is no retribution for good and evil, doing evil has no ill consequences, and doing good has no reward.' Then, the Blessed One spoke this verse: 'The fool should understand for himself, That doing evil has evil consequences, and doing good has good consequences; I now know beforehand, The retribution of good and evil is true and not false.' 'Therefore, bhikkhus! You should abstain from evil, and strive to do good without being weary. Bhikkhus! You should train yourselves in this way.' Then, the bhikkhus, having heard the Buddha's words, rejoiced and practiced accordingly.
。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「受人利養甚重不易，令人不得至無為之處。所以然者，利養之報，斷入人皮，以斷皮，便斷肉；以斷肉，便斷骨；以斷骨，便徹髓。諸比丘！當以此方便，知利養甚重。若未生利養心便不生，已生求令滅之。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「受人利養甚為不易，令人不得至無為之處。所以然者，若彼師利羅比丘不貪利養者，不作爾許無量殺生，身壞命終，生地獄中。」
爾時，世尊便說此偈：
「受人利養重， 壞人清白行； 是故當制心， 莫貪著于味。 師利以得定， 乃至天帝宮； 便於神通退， 墮于屠殺中。
「諸比丘！當以此方便，知受人利養甚為不易。如是，比丘當作是學，未生利養心制令不生，已生此心求方便令滅。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 （九） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『接受別人的供養是非常沉重的，不容易，會使人無法到達無為的境界。為什麼這樣說呢？因為供養的報應，會像刀一樣割入人的面板，割破面板，就會割破肌肉；割破肌肉，就會割破骨頭；割破骨頭，就會直達骨髓。諸位比丘！應當用這種方式，知道接受供養是非常沉重的。如果還沒有生起貪圖供養的心，就不要讓它生起；如果已經生起，就要想辦法讓它滅除。諸位比丘！應當這樣學習。』 那時，眾比丘聽了佛陀所說，歡喜地奉行。 （一〇） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『接受別人的供養是非常不容易的，會使人無法到達無為的境界。為什麼這樣說呢？如果那位師利羅比丘不貪圖供養，就不會造作那麼多無量的殺生行為，身壞命終后，也不會墮入地獄之中。』 那時，世尊就說了這首偈語： 『接受別人的供養很沉重， 會破壞人的清凈行為； 所以應當控制自己的心， 不要貪著於美味。 師利因為得到禪定， 甚至到達天帝的宮殿； 卻因為神通退失， 墮落到屠殺之中。』 『諸位比丘！應當用這種方式，知道接受別人的供養是非常不容易的。因此，比丘應當這樣學習，沒有生起貪圖供養的心，就制止它不要生起；已經生起這種心，就要想辦法讓它滅除。諸位比丘！應當這樣學習。』 那時，眾比丘聽了佛陀所說，歡喜地奉行。
English version (9) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks, 'Receiving offerings from others is very burdensome and difficult, preventing one from reaching the state of non-action. Why is this so? Because the retribution of offerings cuts into a person's skin, and by cutting the skin, it cuts the flesh; by cutting the flesh, it cuts the bone; by cutting the bone, it penetrates the marrow. Monks! You should understand through this means that receiving offerings is very burdensome. If the desire for offerings has not arisen, do not let it arise; if it has arisen, seek to extinguish it. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (10) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks, 'Receiving offerings from others is very difficult, preventing one from reaching the state of non-action. Why is this so? If that monk, Shili Luo, had not been greedy for offerings, he would not have committed so many immeasurable acts of killing, and after his body broke and his life ended, he would not have fallen into hell.' At that time, the World Honored One then spoke this verse: 'Receiving offerings is burdensome, It destroys a person's pure conduct; Therefore, one should control the mind, And not be greedy for flavors. Shili, having attained samadhi, Even reached the palace of the heavenly emperor; But then his supernatural powers declined, And he fell into slaughter.' 'Monks! You should understand through this means that receiving offerings from others is very difficult. Therefore, monks should learn in this way: if the desire for offerings has not arisen, restrain it from arising; if this desire has arisen, seek means to extinguish it. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it.
。
增壹阿含經卷第五 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第六
東晉罽賓三藏瞿曇僧伽提婆譯
利養品第十三
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「受人利養甚為不易，令人不得至無為之處。所以然者，若修羅陀比丘不貪利養者，終不於法中，舍三法衣而作居家。
「修羅陀比丘大作阿練若行；到時乞食，一處一坐，或正中食，樹下露坐，樂閑居之處，著五納衣，或持三衣，或樂冢間，勤身苦行，行此頭陀。
「是時，修羅陀比丘常受蒲呼國王供養，以百味之食，日來給與。爾時，彼比丘意染此食，漸舍阿練若行：到時乞食，一處一坐，正中食，樹下露坐，閑居之處，著五納衣，或持三衣，或樂冢間，勤身苦體。盡舍此已，去三法衣，還為白衣，屠牛殺生，不可稱計，身壞命終，生地獄中。諸比丘！以此方便，知利養甚重，令人不得至無上正真之道。若未生利養，制令不生，已生，求方便使滅。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本 《增一阿含經》卷第五 大正藏第02冊 No. 0125 《增一阿含經》
《增一阿含經》卷第六
東晉罽賓三藏瞿曇僧伽提婆譯
利養品第十三
（一）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。
當時，世尊告訴眾比丘：『接受他人的供養並非易事，會使人無法到達無為的境界。為什麼這麼說呢？如果修羅陀比丘不貪圖利養，最終也不會在佛法中捨棄三法衣而成為在家之人。』
『修羅陀比丘曾大力修行阿蘭若行；到時乞食，一處一坐，或正午進食，在樹下露宿，喜歡清靜之處，穿著五納衣，或持三衣，或樂於在墳墓間，勤奮苦行，行持這種頭陀行。』
『當時，修羅陀比丘經常接受蒲呼國王的供養，每天都給他提供百味美食。那時，這位比丘的心被這些食物所染著，逐漸捨棄了阿蘭若行：到時乞食，一處一坐，正午進食，在樹下露宿，清靜之處，穿著五納衣，或持三衣，或樂於在墳墓間，勤奮苦行。他完全捨棄了這些修行，脫下三法衣，還俗成為白衣，屠牛殺生，數量不可計數，身壞命終，墮入地獄。諸位比丘！通過這件事，你們應該知道利養的危害是多麼嚴重，它會使人無法到達無上正真的道。如果尚未產生利養，就要制止它產生；如果已經產生，就要想辦法使它滅除。諸位比丘！你們應當這樣學習。』
當時，眾比丘聽聞佛陀所說，歡喜奉行。
（二）
如是我聞：
一時，佛在舍衛國祇樹給孤獨園。
English version Ekottara Agama Sutra, Scroll 5 Taisho Tripitaka Vol. 02, No. 0125, Ekottara Agama Sutra
Ekottara Agama Sutra, Scroll 6
Translated by Tripitaka Master Gautama Sanghadeva of Kipin, Eastern Jin Dynasty
Chapter 13: On Gains and Offerings
(1)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World Honored One addressed the monks, saying: 'Receiving gains and offerings from others is not easy; it prevents one from reaching the state of non-action. Why is this so? If the monk Shuradha had not been greedy for gains and offerings, he would not have abandoned the three robes of the Dharma and become a householder.'
'The monk Shuradha practiced diligently in the wilderness; he would beg for food at the appropriate time, eat in one place, sit in one place, eat at midday, sleep under trees, enjoy secluded places, wear five patched robes, or carry three robes, or dwell in cemeteries, diligently practicing asceticism, engaging in these dhuta practices.'
'At that time, the monk Shuradha often received offerings from King Puhu, who provided him with a hundred flavors of food daily. Then, the monk's mind became attached to this food, and he gradually abandoned his wilderness practices: begging for food at the appropriate time, eating in one place, sitting in one place, eating at midday, sleeping under trees, enjoying secluded places, wearing five patched robes, or carrying three robes, or dwelling in cemeteries, diligently practicing asceticism. Having completely abandoned these practices, he took off the three robes of the Dharma, returned to lay life, slaughtered cattle and killed living beings in countless numbers, and after his body was destroyed and his life ended, he was born in hell. Monks! Through this example, you should know how serious the harm of gains and offerings is; it prevents one from reaching the unsurpassed, true path. If gains and offerings have not yet arisen, one should prevent them from arising; if they have already arisen, one should seek ways to eliminate them. Thus, monks! You should learn in this way.'
At that time, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly.
(2)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
爾時，世尊告諸比丘：「當滅一法，我證汝等成果神通，諸漏得盡。云何為一法？所謂味欲。是故，諸比丘！當滅此味欲，我證汝等成神通果，諸漏得盡。」
爾時，世尊便說此偈：
「眾生著此味， 死墮惡趣中； 今當舍此欲， 便成阿羅漢。
「是故，諸比丘！常當舍此味著之想。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，于舍衛城內，有一長者，適喪一子，甚愛敬念，未曾能捨。彼見子死，便生狂惑，周旋往來，不停一處。若見人時，便作是語：「頗有見我兒乎？」
爾時，彼人漸漸往至祇洹精舍，到世尊所，在一面住。爾時，彼人白世尊曰：「瞿曇沙門！頗見我兒乎？」
世尊告長者曰：「何故顏貌不悅，諸根錯亂？」
爾時，長者報瞿曇曰：「焉得不爾。所以然者，我今唯有一子，舍我無常。甚愛敬念，未曾離目前；哀愍彼子，故令我生狂。我今問沙門，見我兒耶？」
世尊告曰：「如是，長者！如汝所問，生、老、病、死，世之常法；恩愛離苦、怨憎會苦，子舍汝無常，豈得不念乎
現代漢語譯本： 當時，世尊告訴眾比丘：『如果你們能滅除一種法，我就可以保證你們成就神通，所有煩惱都得以斷盡。這一法是什麼呢？就是對味覺的貪慾。因此，各位比丘！應當滅除這種對味覺的貪慾，我就可以保證你們成就神通，所有煩惱都得以斷盡。』 當時，世尊說了這首偈語： 『眾生貪著于味覺，死後會墮入惡道之中；現在應當捨棄這種貪慾，便能成就阿羅漢果。』 『因此，各位比丘！應當常常捨棄這種對味覺的執著。各位比丘！應當這樣學習。』 當時，眾比丘聽了佛的教誨，歡喜地奉行。
（三）
我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，在舍衛城內，有一位長者，剛剛失去一個兒子，他非常愛這個兒子，從未捨得離開。他看到兒子死了，就變得狂亂，到處走動，不能停留在同一個地方。如果見到人，就問：『有沒有看到我的兒子？』 當時，這個人漸漸地走到祇洹精舍，來到世尊那裡，站在一邊。當時，這個人對世尊說：『瞿曇沙門！你有沒有看到我的兒子？』 世尊告訴長者說：『你為什麼臉色不悅，神情錯亂？』 當時，長者回答瞿曇說：『怎麼能不這樣呢？原因是我現在只有一個兒子，他離開我而去世了。我非常愛他，從未讓他離開我的視線；我哀憐這個兒子，所以讓我變得狂亂。我現在問沙門，你看到我的兒子了嗎？』 世尊說：『是的，長者！正如你所問，生、老、病、死是世間的常態；恩愛離別的痛苦、怨恨相遇的痛苦，兒子離開你而去世，難道不應該思念嗎？』
English version: At that time, the World Honored One told the monks, 'If you can eliminate one thing, I can guarantee that you will achieve supernatural powers and all defilements will be exhausted. What is this one thing? It is the desire for taste. Therefore, monks! You should eliminate this desire for taste, and I can guarantee that you will achieve supernatural powers and all defilements will be exhausted.' At that time, the World Honored One spoke this verse: 'Beings who are attached to taste, will fall into evil realms after death; now you should abandon this desire, and you will achieve the state of an Arhat.' 'Therefore, monks! You should always abandon this attachment to taste. Monks! You should learn in this way.' At that time, the monks, having heard the Buddha's teachings, joyfully practiced them.
(3)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, in the city of Shravasti, there was an elder who had just lost a son. He loved this son very much and had never been willing to part with him. When he saw his son die, he became deranged, wandering around, unable to stay in one place. If he saw someone, he would ask, 'Have you seen my son?' At that time, this person gradually went to the Jeta Grove Monastery, came to the World Honored One, and stood to one side. At that time, this person said to the World Honored One, 'Shramana Gautama! Have you seen my son?' The World Honored One told the elder, 'Why is your face unhappy and your mind confused?' At that time, the elder replied to Gautama, 'How can it not be so? The reason is that I only had one son, and he has left me and passed away. I loved him very much and never let him out of my sight; I grieve for this son, which is why I have become deranged. Now I ask the Shramana, have you seen my son?' The World Honored One said, 'Yes, elder! As you have asked, birth, old age, sickness, and death are the natural laws of the world; the pain of separation from loved ones, the pain of encountering those you hate, your son has left you and passed away, shouldn't you be thinking of him?'
。」
爾時，彼人聞世尊所說，不入其懷，便舍而退去。前行見人，復作是語：「沙門瞿曇說言曰：『恩愛分別，便有快樂。』如沙門所說，為審爾不？」
前人對曰：「恩愛別離，有何樂哉？」
當於爾時，去舍衛城不遠，有眾多人而共博戲。爾時，彼人便作是念：「此諸男子聰明智慧，無事不知，我今當以此義問彼諸人。」爾時，即詣博戲所，問眾人曰：「沙門瞿曇向我說曰：『恩愛別離苦、怨憎會苦，此者快樂。』諸人等今于意云何？」
是時，諸博戲者報斯人曰：「恩愛別離，有何樂哉？言快樂者，此義不然。」
是時，彼人便作是念：「審如來言終不虛妄。云何恩愛別離，當有樂耶？此義不然。」
爾時，彼人入舍衛城，至宮門外稱：「沙門瞿曇而作是教：『恩愛別離、怨憎之會，此者快樂。』」爾時，舍衛城及中宮內，普傳此語，靡不周遍。
當於爾時，大王波斯匿及摩利夫人，共在高樓之上相娛樂戲。爾時，王波斯匿告摩利夫人曰：「沙門瞿曇審有斯語：『恩愛離別、怨憎之會，此皆快樂。』」
夫人報曰：「吾不從如來聞此言教，設當如來有此教者，事亦不虛。」
王波斯匿告曰：「猶如師教弟子：『為是、舍是
{ "translations": [ "當時，那個人聽了世尊所說的話，沒有領會其中的意思，就離開了。他往前走，遇到一個人，又問：『沙門瞿曇說：』恩愛分離，就會有快樂。『沙門所說的，是真的嗎？』", "那人回答說：『恩愛分離，有什麼快樂可言呢？』", "當時，在離舍衛城不遠的地方，有很多人在玩博戲。那時，那個人心想：『這些人聰明有智慧，沒有什麼不知道的，我應該把這個道理問問他們。』於是，他就到博戲的地方，問眾人說：『沙門瞿曇對我說：』恩愛分離是苦，怨恨相遇也是苦，這些都是快樂。『各位覺得怎麼樣？』", "當時，那些玩博戲的人回答說：『恩愛分離，有什麼快樂可言呢？說快樂，這道理不對。』", "當時，那個人心想：『佛陀說的話終究不會是虛妄的。怎麼會恩愛分離，反而有快樂呢？這道理不對。』", "當時，那個人進入舍衛城，在宮門外宣稱：『沙門瞿曇教導說：』恩愛分離、怨恨相遇，這些都是快樂。『」當時，舍衛城和王宮內外，都傳遍了這句話，沒有哪個地方不知道。", "當時，波斯匿王和摩利夫人，正在高樓上一起娛樂嬉戲。那時，波斯匿王對摩利夫人說：『沙門瞿曇真的說了這樣的話：』恩愛分離、怨恨相遇，這些都是快樂。『』", "夫人回答說：『我沒有從佛陀那裡聽到這樣的教誨，即使佛陀真的這樣教導，也不會是虛假的。』", "波斯匿王說：『就像老師教導弟子：』這是對的，這是錯的。『" ], "english_translations": [ "At that time, that person, having heard what the World Honored One said, did not grasp its meaning and departed. Going forward, he met another person and asked, 'The Shramana Gautama said: "Separation from loved ones brings happiness." Is what the Shramana said true?'", "The other person replied, 'What happiness is there in separation from loved ones?'", "At that time, not far from Shravasti, many people were playing dice. Then, that person thought, 'These men are intelligent and wise, there is nothing they do not know. I should ask them about this principle.' So, he went to the place of the dice game and asked the crowd, 'The Shramana Gautama told me: "Separation from loved ones is suffering, meeting with those you hate is suffering, these are happiness." What do you all think?'", "At that time, those playing dice replied to this person, 'What happiness is there in separation from loved ones? To say it is happiness, this principle is not right.'", "At that time, that person thought, 'Indeed, the words of the Tathagata are never false. How can separation from loved ones bring happiness? This principle is not right.'", "At that time, that person entered Shravasti and proclaimed outside the palace gate, 'The Shramana Gautama teaches: "Separation from loved ones, meeting with those you hate, these are happiness."' At that time, the entire city of Shravasti and within the palace, this saying spread everywhere, and there was no place that did not know it.", "At that time, King Pasenadi and Queen Mallika were enjoying themselves together on a high tower. Then, King Pasenadi said to Queen Mallika, 'The Shramana Gautama has indeed said these words: "Separation from loved ones, meeting with those you hate, these are all happiness."'", "The Queen replied, 'I have not heard this teaching from the Tathagata. Even if the Tathagata did teach this, it would not be false.'", "King Pasenadi said, 'It is like a teacher instructing a disciple: "This is right, this is wrong."'" ] }
。』弟子報言：『如是，大師！』汝今摩利亦復如是，彼瞿曇沙門雖作是說，汝應作是言：『如是不異，無有虛妄。』然卿速去，不須在吾前立。」
爾時，摩利夫人語竹膊婆羅門曰：「汝今往詣祇洹精舍，到如來所，持我名字，跪如來足，復以此義具白世尊云：『舍衛城內及中宮人有此言論，沙門瞿曇言恩愛別離、怨憎合會，此皆快樂。不審世尊有此教耶？』若世尊所有說者，汝善承受，還向我說。」
是時，竹膊婆羅門受夫人教敕，尋往至祇洹精舍。到世尊所，共相問訊。共相問訊已，在一面坐。
時，彼梵志白世尊曰：「摩利夫人禮世尊足，問訊如來興居輕利，游步康強乎？訓化盲冥，得無勞耶？」復作是語：「此舍衛城內普傳此言：『沙門瞿曇而作是教：「恩愛別離、怨憎之會，此樂快哉！」』不審世尊有是言教耶？」
爾時，世尊告竹膊婆羅門曰：「於此舍衛城內，有一長者喪失一子，彼念此子，狂惑失性，東西馳走，見人便問：『誰見我子？』然，婆羅門！恩愛別離苦、怨憎會苦，此皆無有歡樂。昔日此舍衛城中，復有一老母無常，亦復狂惑不識東西；復有一老父無常；亦復有兄弟姊妹皆悉無常。彼見此無常之變，生狂失性不識東西
現代漢語譯本：弟子回答說：『是的，大師！』你現在摩利也是這樣，那位瞿曇沙門雖然這樣說，你應該這樣說：『是這樣的，沒有虛妄。』然後你快去，不需要站在我面前。 現代漢語譯本：當時，摩利夫人對竹膊婆羅門說：『你現在去祇洹精舍，到如來那裡，拿著我的名字，跪拜如來的腳，再把這個意思詳細地告訴世尊說：『舍衛城內和後宮的人有這樣的議論，沙門瞿曇說恩愛別離、怨恨的人相遇，這些都是快樂的。不知道世尊有這樣的教導嗎？』如果世尊有這樣說，你好好接受，回來告訴我。』 現代漢語譯本：這時，竹膊婆羅門接受了夫人的教導，立刻前往祇洹精舍。到了世尊那裡，互相問候。互相問候完畢，在一旁坐下。 現代漢語譯本：當時，那位婆羅門對世尊說：『摩利夫人禮拜世尊的腳，問候如來起居安好，行走健康嗎？教化愚昧的人，沒有勞累嗎？』又這樣說：『這舍衛城內普遍流傳著這樣的話：『沙門瞿曇這樣教導：「恩愛別離、怨恨的人相遇，這是快樂的！」』不知道世尊有這樣的教導嗎？』 現代漢語譯本：當時，世尊告訴竹膊婆羅門說：『在這舍衛城內，有一位長者失去了一個兒子，他思念這個兒子，瘋狂迷惑，失去了本性，到處奔走，見到人就問：『誰看見我的兒子？』然而，婆羅門！恩愛別離是痛苦的，怨恨的人相遇也是痛苦的，這些都沒有快樂。以前這舍衛城中，又有一位老母親去世，也瘋狂迷惑，不認識東西；又有一位老父親去世；又有兄弟姐妹都去世了。他們看到這些無常的變化，產生瘋狂，失去了本性，不認識東西。
English version: The disciple replied, 『Yes, Master!』 You, Malika, should also do the same. Although that ascetic Gautama says this, you should say, 『It is so, there is no falsehood.』 Now go quickly, you need not stand before me.』 English version: At that time, Lady Malika said to the Brahmin Bamboo-Shoulder, 『Now go to the Jeta Grove Monastery, to the Tathagata, take my name, kneel at the Tathagata』s feet, and then explain this matter in detail to the World-Honored One, saying: 『There is this discussion within the city of Shravasti and among the palace women, that the ascetic Gautama says that separation from loved ones and meeting with those one hates are all happiness. I wonder if the World-Honored One has such a teaching?』 If the World-Honored One has said this, receive it well and return to tell me.』 English version: At that time, the Brahmin Bamboo-Shoulder, having received the lady』s instructions, immediately went to the Jeta Grove Monastery. Having arrived at the World-Honored One』s place, they exchanged greetings. After exchanging greetings, he sat down to one side. English version: Then, that Brahmin said to the World-Honored One, 『Lady Malika pays homage at the World-Honored One』s feet, and asks if the Tathagata is well, if his movements are healthy, and if his teaching of the blind is not tiring?』 He also said, 『This saying is widely spread within the city of Shravasti: 『The ascetic Gautama teaches: 「Separation from loved ones and meeting with those one hates, this is happiness!」』 I wonder if the World-Honored One has such a teaching?』 English version: At that time, the World-Honored One said to the Brahmin Bamboo-Shoulder, 『In this city of Shravasti, there was an elder who lost a son. He was thinking of this son, became mad and lost his mind, running around everywhere, asking people, 『Has anyone seen my son?』 However, Brahmin! Separation from loved ones is suffering, and meeting with those one hates is suffering, and there is no happiness in these. In the past, in this city of Shravasti, there was also an old mother who passed away, and she also became mad and confused; there was also an old father who passed away; and there were also brothers and sisters who all passed away. Seeing these impermanent changes, they became mad, lost their minds, and did not recognize anything.』
。婆羅門！昔日此舍衛城中有一人，新迎婦，端正無雙。爾時，彼人未經幾時，便自貧窮。時，彼婦父母見此人貧，便生此念：『吾當奪女更嫁與餘人。』彼人竊聞婦家父母欲奪吾婦，更嫁與余家。爾時，彼人衣裡帶利刀，便往至婦家，當於爾時，彼婦在墻外紡作。是時，彼人往至婦父母家問曰：『我婦今為所在？』婦母報言：『卿婦在墻外陰中紡作。』爾時，彼人便往至婦所。到已，問婦曰：『云卿父母欲奪汝更余嫁耶？』婦報言：『信有此語，然我不樂聞此言耶。』爾時，彼人即拔利劍，取婦刺殺，復取利劍，自刺其腹，並復作是語：『我二人俱取死。』婆羅門！當以此方便，知恩愛別離、怨憎會苦，此皆愁憂，實不可言。」
爾時，竹膊婆羅門白世尊曰：「如是。世尊！有此諸惱，實苦不樂。所以然者，昔我有一子，舍我無常。晝夜追憶，不離心懷。時我念兒，心意狂惑，馳走東西，見人便問：『誰見我兒？』沙門瞿曇今所說者，誠如所言。國事煩多，欲還所止。」
世尊告曰：「今正是時。」
竹膊婆羅門即從坐起，繞佛三匝而去。往來至摩利夫人所，以此因緣具白夫人
{ "translations": [ "現代漢語譯本：婆羅門啊！過去在舍衛城裡，有一個人新娶了妻子，容貌端正，世上無雙。當時，這個人沒過多久就變得貧窮了。那時，他妻子的父母看到這個人貧窮，就產生了這樣的想法：『我們應當把女兒奪回來，再嫁給別人。』那個人偷偷聽到妻子家的父母想要奪走他的妻子，再嫁給別人。當時，這個人衣里藏著一把利刀，就前往妻子的家。當時，他的妻子正在墻外陰涼處紡紗。這時，這個人來到妻子的父母家，問道：『我的妻子現在在哪裡？』妻子的母親回答說：『你的妻子在墻外陰涼處紡紗。』當時，這個人就前往妻子那裡。到了之後，問妻子說：『聽說你的父母想要把你奪走，再嫁給別人，是這樣嗎？』妻子回答說：『確實有這樣的話，但我並不喜歡聽到這些話。』當時，這個人就拔出利劍，刺殺了妻子，又拿起利劍，刺向自己的腹部，並且說道：『我們兩個人一起去死。』婆羅門啊！應當用這種方式，知道恩愛離別、怨恨相遇的痛苦，這些都是憂愁，實在難以言說。」， "當時，竹膊婆羅門對世尊說：『是這樣的，世尊！確實有這些煩惱，實在痛苦不快樂。之所以這樣，是因為過去我有一個兒子，離開我而無常去世了。我日夜追憶他，不曾離開心懷。當時我思念兒子，心意狂亂迷惑，到處奔走，見到人就問：『誰看見我的兒子了？』沙門瞿曇現在所說的，確實如您所言。國事繁多，我想回到我的住所了。』", "世尊說：『現在正是時候。』", "竹膊婆羅門就從座位上站起來，繞佛三圈后離去。他來到摩利夫人那裡，把這件事的因緣詳細地告訴了夫人。" ], "english_translations": [ "English version: Brahmin! In the past, in this city of Savatthi, there was a man who had newly married a wife, who was of unparalleled beauty. At that time, this man, not long after, became poor. Then, the parents of his wife, seeing that this man was poor, had this thought: 『We should take back our daughter and marry her to another man.』 The man secretly heard that his wife's parents wanted to take his wife away and marry her to another family. At that time, this man, with a sharp knife hidden in his clothes, went to his wife's house. At that time, his wife was spinning thread in the shade outside the wall. Then, this man went to his wife's parents' house and asked: 『Where is my wife now?』 The wife's mother replied: 『Your wife is spinning thread in the shade outside the wall.』 At that time, this man went to where his wife was. Having arrived, he asked his wife: 『Is it true that your parents want to take you away and marry you to another?』 The wife replied: 『There is indeed such talk, but I do not like to hear it.』 At that time, this man drew his sharp sword, stabbed and killed his wife, and then took the sharp sword and stabbed his own abdomen, and further said: 『We two will die together.』 Brahmin! In this way, one should understand the pain of separation from loved ones and the suffering of encountering those one hates; these are all sorrows, truly indescribable.", "At that time, the Brahmin Bamboo-Shoulder said to the World-Honored One: 『It is so, World-Honored One! There are indeed these afflictions, truly painful and unpleasant. The reason for this is that in the past I had a son who left me and passed away. Day and night I remember him, never leaving my heart. At that time, I missed my son, my mind was confused and bewildered, I ran around, and when I saw people, I would ask: 『Has anyone seen my son?』 What the Shramana Gautama has said is indeed as you have stated. Affairs of state are numerous, and I wish to return to my dwelling.』", "The World-Honored One said: 『Now is the right time.』", "The Brahmin Bamboo-Shoulder then rose from his seat, circumambulated the Buddha three times, and departed. He went to Lady Mallika and told her in detail the cause and circumstances of this matter." ] }
。
時，摩利夫人復至波斯匿王所，到已，白大王曰：「今欲有所問，唯愿大王事事見報！云何，大王！爲念琉璃王子不？」
王報言：「甚念！愛愍不去心首。」
夫人問曰：「若當王子有遷變者，大王！為有憂也？」
王復報言：「如是，夫人！如汝所言。」
夫人問曰：「大王當知，恩愛別離，皆興愁想。云何，大王！爲念伊羅王子乎？」
王報言：「我甚愛敬。」
夫人問曰：「大王！若當王子有遷變者，有愁憂耶？」
王報言：「甚有愁憂。」
夫人報言：「當以此方便知，恩愛別離，無有歡樂。云何，大王！念薩羅陀剎利種不？」
王報言：「甚愛敬念。」
夫人言：「云何，大王！若使薩羅陀夫人有變易者，大王為有憂耶？」
王報言：「吾有愁憂。」
夫人言：「大王！當知恩愛別離，此皆是苦。」
夫人言：「王念我不？」
王言：「我愛念汝。」
夫人言：「設當我身有變易者，大王有愁憂乎？」
王言：「設汝身有變易，便有愁憂。」
「大王！當以此方便知，恩愛別離、怨憎合會，無歡樂心
現代漢語譯本 當時，摩利夫人再次來到波斯匿王那裡，到達后，她對大王說：『現在我有些問題想問，希望大王能一一回答！大王，您是否思念琉璃王子？』 國王回答說：『非常思念！愛憐之心從未離開我的心頭。』 夫人問道：『如果王子發生什麼變故，大王會感到憂愁嗎？』 國王回答說：『是的，夫人，正如你所說。』 夫人問道：『大王應該知道，恩愛離別，都會引起愁思。大王，您是否思念伊羅王子？』 國王回答說：『我非常愛他，也尊敬他。』 夫人問道：『大王，如果王子發生什麼變故，您會感到憂愁嗎？』 國王回答說：『會非常憂愁。』 夫人說：『應該用這個道理來明白，恩愛離別，沒有歡樂。大王，您是否思念薩羅陀剎利種？』 國王回答說：『非常愛他，也思念他。』 夫人說：『大王，如果薩羅陀夫人發生什麼變故，大王會感到憂愁嗎？』 國王回答說：『我會感到憂愁。』 夫人說：『大王，應該知道恩愛離別，這都是痛苦。』 夫人說：『大王，您思念我嗎？』 國王說：『我愛著你，也思念你。』 夫人說：『如果我的身體發生什麼變故，大王會感到憂愁嗎？』 國王說：『如果你的身體發生變故，我就會感到憂愁。』 『大王，應該用這個道理來明白，恩愛離別、怨恨的人相遇，都不會有快樂的心情。』
English version At that time, Lady Mallika went again to King Prasenajit. Having arrived, she said to the great king, 'Now I wish to ask something; I hope the great king will answer everything! Great king, do you think of Prince Virudhaka?' The king replied, 'I think of him very much! My love and compassion never leave my heart.' The lady asked, 'If something were to happen to the prince, great king, would you be worried?' The king replied, 'Yes, lady, as you have said.' The lady asked, 'Great king, you should know that separation from loved ones always brings sorrow. Great king, do you think of Prince Ela?' The king replied, 'I love and respect him very much.' The lady asked, 'Great king, if something were to happen to the prince, would you be worried?' The king replied, 'I would be very worried.' The lady said, 'You should understand from this that separation from loved ones brings no joy. Great king, do you think of the Sakya clan?' The king replied, 'I love and think of them very much.' The lady said, 'Great king, if something were to happen to Lady Sakya, would you be worried?' The king replied, 'I would be worried.' The lady said, 'Great king, you should know that separation from loved ones is all suffering.' The lady said, 'Great king, do you think of me?' The king said, 'I love and think of you.' The lady said, 'If something were to happen to my body, would you be worried, great king?' The king said, 'If something were to happen to your body, I would be worried.' 'Great king, you should understand from this that separation from loved ones and meeting with those you hate bring no joy.'
。」
夫人言：「云何，大王！念迦尸、拘薩羅人民乎？」
王言：「我甚愛念迦尸、拘薩羅人民。」
夫人言：「迦尸、拘薩羅人民設當變易者，大王有愁憂乎？」
王言：「迦尸、拘薩羅人民當有變易者，我命不存，況言愁憂乎？所以然者，我因迦尸、拘薩羅國人民力，當得自存。以此方便，知命尚不存，何況不生愁憂乎？」
夫人言：「以此知之，恩愛別離，皆有此苦，無有歡樂。」
爾時，王波斯匿右膝著地，叉手合掌而向世尊！作是說：「甚奇！甚奇！彼世尊而說此法。若當彼沙門瞿曇來者，爾乃可得共言論。」復語夫人：「自今以後，當更看汝勝於常日，所著服飾與吾無異。」
爾時，世尊聞摩利夫人與大王立此論本，告諸比丘：「摩利夫人甚大聰明，設當王波斯匿問我此語者，我亦當以此義向彼王說之，如夫人向王所說而無有異。」又告諸比丘：「我聲聞中第一得證優婆斯，篤信牢固，所謂摩利夫人是。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在拔祇國尸牧摩羅山鬼林鹿園中。
爾時，那憂羅公長者往至世尊所，頭面禮足，在一面坐
現代漢語譯本： 夫人說：『大王，您在想什麼呢？是在想迦尸和拘薩羅的人民嗎？』 國王說：『我非常愛念迦尸和拘薩羅的人民。』 夫人說：『如果迦尸和拘薩羅的人民發生變故，大王會感到憂愁嗎？』 國王說：『如果迦尸和拘薩羅的人民發生變故，我恐怕性命都難保，更何況是憂愁呢？之所以這樣說，是因為我依靠迦尸和拘薩羅國人民的力量才能生存。由此可知，性命尚且難保，更何況不會產生憂愁呢？』 夫人說：『由此可知，恩愛別離，都會有這樣的痛苦，沒有真正的歡樂。』 這時，波斯匿王右膝跪地，雙手合十，面向世尊，說道：『太神奇了！太神奇了！世尊竟然能說出這樣的道理。如果那位沙門瞿曇來了，或許可以和他討論一番。』他又對夫人說：『從今以後，我會更加看重你，勝過往常，你所穿的服飾也和我一樣。』 這時，世尊聽到摩利夫人和大王之間的這段對話，告訴眾比丘：『摩利夫人非常聰明，如果波斯匿王問我同樣的問題，我也會用同樣的道理來回答他，和夫人對國王說的一模一樣。』又告訴眾比丘：『我的聲聞弟子中，第一位獲得優婆夷果位，並且信仰堅定的人，就是摩利夫人。』 當時，眾比丘聽了佛的教誨，都歡喜地遵照執行。 （四） 我聽到是這樣： 一時，佛在拔祇國尸牧摩羅山鬼林鹿園中。 當時，那憂羅公長者來到世尊所在的地方，頭面禮足，然後坐在一旁。
English version: The lady said, 'What are you thinking about, Your Majesty? Are you thinking about the people of Kashi and Kosala?' The king said, 'I deeply cherish the people of Kashi and Kosala.' The lady said, 'If the people of Kashi and Kosala were to change, would Your Majesty be worried?' The king said, 'If the people of Kashi and Kosala were to change, I fear my life would not be secure, let alone worry. The reason for this is that I depend on the strength of the people of Kashi and Kosala to survive. From this, it can be known that even life is not secure, how could there not be worry?' The lady said, 'From this, it can be known that separations from loved ones all have this suffering, and there is no true joy.' At that time, King Pasenadi knelt on his right knee, folded his hands, and faced the World Honored One, saying, 'How marvelous! How marvelous! The World Honored One can speak such a truth. If that Shramana Gautama were to come, perhaps we could discuss it.' He then said to the lady, 'From now on, I will value you even more than before, and the clothes you wear will be the same as mine.' At that time, the World Honored One heard this conversation between Lady Mallika and the king, and told the monks, 'Lady Mallika is very intelligent. If King Pasenadi were to ask me the same question, I would answer him with the same reasoning, exactly as the lady said to the king.' He also told the monks, 'Among my disciples, the first to attain the fruit of Upasika and have firm faith is Lady Mallika.' At that time, the monks, having heard the Buddha's teachings, joyfully followed them. (Four) Thus have I heard: At one time, the Buddha was in the Deer Park of the Ghost Forest on Mount Shimamara in the country of Vajji. At that time, the elder Nayuraka came to where the World Honored One was, bowed his head to his feet, and sat to one side.
。須臾，退坐白世尊曰：「我今年朽，加復抱病，多諸憂惱，唯愿世尊隨時教訓，使眾生類長夜獲安隱。」
爾時，世尊告長者曰：「如汝所言，身多畏痛，何可恃怙？但以薄皮而覆其上。長者當知，其有依憑此身者，正可須臾之樂；此是愚心，非智慧者所貴。是故，長者！雖心有病，令心無病。如是，長者！當作是學。」
爾時，長者聞說斯言，從坐起，禮世尊足，便退而去。爾時，長者復作是念：「我今可往至尊者舍利弗所問斯義。舍利弗去彼不遠，在樹下坐。」是時，那優羅公往至舍利弗所，頭面禮足，在一面坐。
是時，舍利弗問長者：「顏貌和悅，諸根寂靜，必有所因。長者！故當從佛聞法耶？」
時，長者白舍利弗言：「云何，尊者舍利弗！顏貌焉得不和悅乎？所以然者，曏者世尊以甘露之法，溉灌胸懷。」
舍利弗言：「云何，長者！以甘露之法，溉灌胸懷？」
長者報言：「於是，舍利弗！我至世尊所，頭面禮足，在一面坐。爾時，我白世尊曰：『年朽長大，恒抱疾病，多諸苦痛，不可稱計，唯愿世尊分別此身，普使眾生，獲此安隱！』爾時，世尊便告我言：『如是，長者！此身多諸衰苦，但以薄皮而覆其上
現代漢語譯本：過了一會兒，長者退回座位，對世尊說：『我今年老朽，又身患疾病，多有憂愁煩惱，只希望世尊隨時教導我，使眾生能夠長久地獲得安穩。』 這時，世尊告訴長者說：『正如你所說，身體多有畏懼和痛苦，有什麼可以依賴的呢？只不過是用一層薄皮覆蓋在上面罷了。長者應當知道，那些依賴這個身體的人，只能獲得短暫的快樂；這是愚昧的心，不是有智慧的人所看重的。所以，長者！即使心中有病，也要讓心沒有病。像這樣，長者！應當這樣學習。』 這時，長者聽了這些話，從座位上站起來，禮拜世尊的腳，然後退了下去。這時，長者又這樣想：『我現在可以去尊者舍利弗那裡請教這個道理。舍利弗離這裡不遠，正在樹下坐著。』這時，那優羅長者走到舍利弗那裡，頭面禮拜他的腳，在一旁坐下。 這時，舍利弗問長者：『你的臉色和悅，諸根寂靜，必定是有什麼原因。長者！莫非是剛從佛那裡聽聞佛法了嗎？』 這時，長者對舍利弗說：『尊者舍利弗，我的臉色怎麼能不和悅呢？之所以這樣，是因為剛才世尊用甘露般的佛法，灌溉了我的胸懷。』 舍利弗說：『怎麼，長者！用甘露般的佛法，灌溉了你的胸懷？』 長者回答說：『是這樣的，舍利弗！我到世尊那裡，頭面禮拜他的腳，在一旁坐下。那時，我對世尊說：『我年老體衰，一直身患疾病，有很多痛苦，無法計算，只希望世尊能夠分析這個身體，普遍使眾生獲得安穩！』那時，世尊就告訴我：『是的，長者！這個身體有很多衰敗和痛苦，只不過是用一層薄皮覆蓋在上面罷了。』
English version: After a short while, the elder retreated to his seat and said to the World Honored One, 'I am old and frail this year, and I am also suffering from illness, with many worries and troubles. I only hope that the World Honored One will teach me at any time, so that all sentient beings may obtain peace and security for a long night.' At that time, the World Honored One told the elder, 'As you have said, the body has many fears and pains, what can be relied upon? It is only covered by a thin layer of skin. Elder, you should know that those who rely on this body can only obtain temporary pleasure; this is a foolish mind, not valued by the wise. Therefore, elder! Even if the mind is sick, let the mind be without sickness. Like this, elder! You should learn in this way.' At this time, the elder, having heard these words, rose from his seat, bowed at the feet of the World Honored One, and then withdrew. At this time, the elder thought again, 'Now I can go to Venerable Sariputra to ask about this principle. Sariputra is not far from here, sitting under a tree.' At this time, Elder Nayu Luo went to Sariputra, bowed his head to his feet, and sat on one side. At this time, Sariputra asked the elder, 'Your face is pleasant, and your senses are tranquil, there must be some reason. Elder! Did you just hear the Dharma from the Buddha?' At this time, the elder said to Sariputra, 'Venerable Sariputra, how can my face not be pleasant? The reason for this is that just now the World Honored One irrigated my heart with the nectar-like Dharma.' Sariputra said, 'How is it, elder! Irrigated your heart with the nectar-like Dharma?' The elder replied, 'It is like this, Sariputra! I went to the World Honored One, bowed my head to his feet, and sat on one side. At that time, I said to the World Honored One, 'I am old and frail, always suffering from illness, with many pains, which cannot be counted. I only hope that the World Honored One can analyze this body, and universally enable all sentient beings to obtain peace and security!' At that time, the World Honored One then told me, 'Yes, elder! This body has many decays and sufferings, but it is only covered by a thin layer of skin.'
。長者當知，其有恃怙此身者，正可有斯須之樂，不知長夜受苦無量。是故，長者！此身雖有患，當使心無患。如是，長者！當作是學。』世尊以此甘露之法，而見溉灌。」
舍利弗言：「云何，長者！更不重問如來此義乎？云何身有患心無患。云何身有病心無病？」
長者白舍利弗言：「實無此辯重問世尊，身有患心有患，身有患心無患。尊者舍利弗必有此辯，愿具分別。」
舍利弗言：「諦聽！諦聽！善思念之，吾當與汝廣演其義。」
對曰：「如是。舍利弗！」從彼受教。
舍利弗告長者曰：「於是，長者！凡夫之人不見聖人，不受聖教，不順其訓；亦不見善知識，不與善知識從事。彼計色為我，色是我所，我是色所；色中有我，我中有色，彼色、我色合會一處，彼色、我色以集一處，色便敗壞，遷移不停，于中復起愁憂苦惱。痛、想、行、識，皆觀我有識，識中有我，我中有識，彼識、我識合會一處。彼識、我識以會一處，識便敗壞，遷移不停，于中復起愁憂苦惱。如是，長者！身亦有患，心亦有患。」
長者問舍利弗曰：「云何身有患、心無患耶？」
舍利弗言：「於是，長者！賢聖弟子承事聖賢，修行禁法，與善知識從事，親近善知識
現代漢語譯本：長者應當知道，那些依賴這個身體的人，只能獲得短暫的快樂，卻不知道長久地承受無量的痛苦。因此，長者！即使這個身體有病患，也應當讓內心沒有憂患。像這樣，長者！應當這樣學習。』世尊用這甘露般的佛法，來滋潤我們。」 舍利弗說：『長者，為什麼不再向如來請教這個道理呢？為什麼說身體有病患而內心沒有憂患？為什麼說身體有病而內心沒有病？』 長者對舍利弗說：『我實在沒有能力再次向世尊請教，關於身體有病患內心也有憂患，以及身體有病患內心沒有憂患的道理。尊者舍利弗一定有能力解釋，希望您能詳細地為我分別說明。』 舍利弗說：『仔細聽！仔細聽！好好思考，我將為你詳細地闡述其中的含義。』 長者回答說：『好的，舍利弗！』然後接受了教誨。 舍利弗告訴長者說：『長者，凡夫俗子不曾見過聖人，不接受聖人的教誨，不遵循聖人的訓誡；也不曾見過善知識，不與善知識交往。他們認為色身是『我』，色身是『我所擁有』的，『我』是色身的一部分；『我』在色身中，色身在『我』中，色身和『我』結合在一起，色身和『我』聚集在一起，色身就會敗壞，不斷變化，因此產生憂愁、痛苦和煩惱。感受、思想、行為、意識，都認為『我』有意識，意識在『我』中，『我』在意識中，意識和『我』結合在一起。意識和『我』聚集在一起，意識就會敗壞，不斷變化，因此產生憂愁、痛苦和煩惱。像這樣，長者！身體有病患，內心也有憂患。』 長者問舍利弗說：『為什麼說身體有病患，而內心沒有憂患呢？』 舍利弗說：『長者，賢聖的弟子侍奉聖賢，修行戒律，與善知識交往，親近善知識。
English version: The elder should know that those who rely on this body can only have momentary pleasure, but they do not know that they will suffer immeasurable pain for a long time. Therefore, elder! Even if this body has ailments, one should ensure that the mind has no worries. Thus, elder! One should learn in this way.』 The World Honored One uses this nectar-like Dharma to nourish us. Sariputra said, 『Elder, why not ask the Tathagata about this meaning again? Why is it said that the body has ailments but the mind has no worries? Why is it said that the body is sick but the mind is not sick?』 The elder said to Sariputra, 『I really do not have the ability to ask the World Honored One again about the meaning of the body having ailments and the mind also having worries, and the body having ailments but the mind having no worries. Venerable Sariputra must have the ability to explain, I hope you can explain it to me in detail.』 Sariputra said, 『Listen carefully! Listen carefully! Think carefully, and I will explain the meaning to you in detail.』 The elder replied, 『Okay, Sariputra!』 and then accepted the teaching. Sariputra told the elder, 『Elder, ordinary people have not seen the sages, do not accept the teachings of the sages, and do not follow the instructions of the sages; they have also not seen good teachers and do not associate with good teachers. They consider the physical form to be 『me』, the physical form to be 『what I possess』, and 『I』 to be a part of the physical form; 『I』 am in the physical form, the physical form is in 『me』, the physical form and 『I』 are combined together, the physical form and 『I』 are gathered together, and the physical form will decay and change constantly, thus producing sorrow, pain, and distress. Feelings, thoughts, actions, and consciousness all consider 『I』 to have consciousness, consciousness is in 『me』, 『I』 am in consciousness, consciousness and 『I』 are combined together. Consciousness and 『I』 are gathered together, and consciousness will decay and change constantly, thus producing sorrow, pain, and distress. Like this, elder! The body has ailments, and the mind also has worries.』 The elder asked Sariputra, 『Why is it said that the body has ailments, but the mind has no worries?』 Sariputra said, 『Elder, virtuous disciples serve the virtuous, practice the precepts, associate with good teachers, and draw near to good teachers.』
。彼亦不觀我有色；不見色中有我，我中有色；不見色是我所，我是色所。彼色遷轉不住，彼色以移易，不生愁憂、苦惱、憂色之患。亦復不見痛、想、行、識，不見識中有我，我中有識；亦不見識我所，亦不見我所識。彼識、我識以會一處，識便敗壞，于中不起愁憂、苦惱。如是，長者！身有患而心無患。是故，長者！當作是習，遺身去心，亦無染著。長者！當作是學。」
爾時，那憂羅公聞舍利弗所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊與數千萬眾，前後圍繞而為說法。爾時，江側婆羅門身負重擔，便至世尊所。到已舍擔，一面在世尊所，默然而住。爾時，彼婆羅門作是思惟：「今日沙門瞿曇與數千萬眾，前後圍繞而為說法。我今清凈，與沙門瞿曇等無有異。所以然者，沙門瞿曇食好粳糧，種種餚饌，今我食果蓏以自濟命。」
爾時，世尊以知婆羅門心中所念，告諸比丘：「其有眾生以二十一結染著心者，當觀彼人必墮惡趣，不生善處
現代漢語譯本：他也不認為我有形體；不認為形體中有我，我中有形體；不認為形體是我的所有，我是形體所擁有的。那形體遷流變化不停留，那形體因為移動變化，不會產生憂愁、痛苦、憂慮的煩惱。也不認為感受、思想、行為、意識中有我，不認為意識中有我，我中有意識；也不認為意識是我的所有，也不認為我是意識所擁有的。那意識、我的意識一旦會合在一起，意識就會敗壞，其中不會產生憂愁、痛苦。像這樣，長者！身體有病患而內心沒有病患。因此，長者！應當這樣修習，捨棄身體，放下內心，也不要執著。長者！應當這樣學習。」 當時，那憂羅長者聽了舍利弗所說，歡喜地接受並實行。 （五） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊被數千萬的眾人前後圍繞著說法。當時，江邊的婆羅門身負重擔，便來到世尊所在的地方。到了之後放下擔子，在一旁站在世尊面前，默默地站著。當時，那婆羅門這樣思量：『今天沙門瞿曇被數千萬的眾人前後圍繞著說法。我現在清凈，和沙門瞿曇一樣沒有什麼不同。之所以這樣，是因為沙門瞿曇吃好的粳米，各種美味佳餚，而我吃瓜果蔬菜來維持生命。』 當時，世尊知道婆羅門心中所想，告訴眾比丘：『如果眾生被二十一種束縛纏繞著心，應當知道這個人必定墮入惡道，不會生到善處。』
English version: He also does not perceive that 'I have form'; does not perceive that 'in form there is me, in me there is form'; does not perceive that 'form is what is mine, I am what is form's'. That form is constantly changing and does not stay still, that form, because of its movement and change, does not give rise to sorrow, suffering, or the affliction of worry. Nor does he perceive that in feeling, thought, action, or consciousness there is me, does not perceive that in consciousness there is me, in me there is consciousness; nor does he perceive that consciousness is what is mine, nor does he perceive that I am what is consciousness's. That consciousness, my consciousness, once they come together, consciousness will decay, and in that there will be no arising of sorrow or suffering. Thus, elder! The body may have illness, but the mind has no illness. Therefore, elder! You should practice in this way, abandoning the body, letting go of the mind, and not being attached. Elder! You should learn in this way.』 At that time, Elder Nayu Luo, having heard what Shariputra had said, joyfully accepted and practiced it. (Five) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One was surrounded by tens of millions of people, before and behind, expounding the Dharma. At that time, a Brahmin by the river, carrying a heavy burden, came to where the World Honored One was. Having arrived, he put down his burden and stood silently to one side before the World Honored One. At that time, that Brahmin thought to himself: 『Today, the Shramana Gautama is surrounded by tens of millions of people, before and behind, expounding the Dharma. I am now pure, and no different from the Shramana Gautama. The reason for this is that the Shramana Gautama eats fine rice and various delicacies, while I eat fruits and vegetables to sustain my life.』 At that time, the World Honored One, knowing what the Brahmin was thinking, told the monks: 『If beings are entangled in their minds by twenty-one fetters, it should be known that this person will certainly fall into evil realms and will not be born in good places.』
。云何為二十一結？瞋心結、恚害心結、睡眠心結、調戲心結、疑是心結、怒為心結、忌為心結、惱為心結、疾為心結、憎為心結、無慚心結、無愧心結、幻為心結、奸為心結、偽為心結、諍為心結、憍為心結、慢為心結，妒為心結、增上慢為心結、貪為心結，諸比丘！若有人有此二十一結染著心者，當觀其人必墮惡趣，不生善處。猶如白㲲新衣，久久朽故，多諸塵垢，意欲染成其色，青、黃、赤、黑終不得成。何以故？以有塵垢故。如是，比丘！若有人以此二十一結染著心者，當觀其人必墮惡趣，不生善處。
「設復有人無此二十一結染著心者，當知斯人必生天上，不墮地獄中。猶如新凈白㲲，隨意欲作何色，青、黃、赤、黑，必成其色，終不敗壞。所以然者，以其凈故。此亦如是，其有無此二十一結染著心者，當觀其人必生天上，不墮惡趣。
「若彼賢聖弟子起瞋恚心結，觀已，便能息之。起恚害心結、起睡眠心結、起調戲心結、起疑心結、起怒心結、起忌心結、起惱心結、起疾心結、起憎心結、起無慚心結、起無愧心結、起幻心結、起奸心結、起偽心結、起諍心結、起憍心結、起慢心結、起妒心結、起增上慢心結、起貪心結
現代漢語譯本：什麼是二十一種結？瞋心結、恚害心結、睡眠心結、調戲心結、疑心結、怒心結、忌心結、惱心結、疾心結、憎心結、無慚心結、無愧心結、幻心結、奸心結、偽心結、諍心結、憍心結、慢心結、妒心結、增上慢心結、貪心結。諸位比丘！如果有人被這二十一種結染著內心，應當知道這個人必定墮入惡道，不能生於善處。就像一塊潔白的新布，時間久了就會腐朽，沾染許多塵垢，想要把它染成青、黃、赤、黑等顏色，最終都不能成功。為什麼呢？因為它已經沾染了塵垢。同樣，比丘們！如果有人被這二十一種結染著內心，應當知道這個人必定墮入惡道，不能生於善處。 如果有人沒有被這二十一種結染著內心，應當知道這個人必定會生於天上，不會墮入地獄。就像一塊新凈的白布，隨意想要染成什麼顏色，青、黃、赤、黑，必定能染成想要的顏色，最終不會失敗。為什麼呢？因為它很乾凈。也是這樣，如果有人沒有被這二十一種結染著內心，應當知道這個人必定會生於天上，不會墮入惡道。 如果那位賢聖弟子生起瞋恚心結，觀察到后，便能平息它。生起恚害心結、生起睡眠心結、生起調戲心結、生起疑心結、生起怒心結、生起忌心結、生起惱心結、生起疾心結、生起憎心結、生起無慚心結、生起無愧心結、生起幻心結、生起奸心結、生起偽心結、生起諍心結、生起憍心結、生起慢心結、生起妒心結、生起增上慢心結、生起貪心結，觀察到后，便能平息它們。
English version: What are the twenty-one fetters? The fetter of anger, the fetter of malice, the fetter of drowsiness, the fetter of restlessness, the fetter of doubt, the fetter of resentment, the fetter of jealousy, the fetter of vexation, the fetter of envy, the fetter of hatred, the fetter of shamelessness, the fetter of lack of remorse, the fetter of illusion, the fetter of deceit, the fetter of hypocrisy, the fetter of contention, the fetter of arrogance, the fetter of pride, the fetter of envy, the fetter of excessive pride, and the fetter of greed. Monks, if someone's mind is stained by these twenty-one fetters, know that this person will surely fall into evil realms and not be born in good places. It is like a new white cloth that, over time, becomes old and decayed, covered with much dust. If one tries to dye it blue, yellow, red, or black, it will ultimately fail. Why? Because it is covered with dust. Likewise, monks, if someone's mind is stained by these twenty-one fetters, know that this person will surely fall into evil realms and not be born in good places. If someone's mind is not stained by these twenty-one fetters, know that this person will surely be born in the heavens and not fall into hell. It is like a new, clean white cloth that, if one wishes to dye it any color—blue, yellow, red, or black—it will surely take on that color and will not be ruined. Why? Because it is clean. Likewise, if someone's mind is not stained by these twenty-one fetters, know that this person will surely be born in the heavens and not fall into evil realms. If that noble disciple arises with the fetter of anger, having observed it, they can then calm it. If they arise with the fetter of malice, the fetter of drowsiness, the fetter of restlessness, the fetter of doubt, the fetter of resentment, the fetter of jealousy, the fetter of vexation, the fetter of envy, the fetter of hatred, the fetter of shamelessness, the fetter of lack of remorse, the fetter of illusion, the fetter of deceit, the fetter of hypocrisy, the fetter of contention, the fetter of arrogance, the fetter of pride, the fetter of envy, the fetter of excessive pride, or the fetter of greed, having observed them, they can then calm them.
。
「若彼賢聖弟子無瞋、無恚、無有愚惑，心意和悅，以慈心普滿一方而自娛樂，二方、三方、四方亦爾。四維上下，於一切中，一切亦一切，一切世間以無限無量，不可稱計，心無恚怒而自遊戲。以此慈心，遍滿其中，得歡喜已，心意便正。
「復以悲心普滿一方而自娛樂，二方、三方、四方亦爾，四維上下，於一切中，一切亦一切，一切世間以無量無限，不可稱計，心無恚怒而自遊戲。以此悲心，遍滿其中，得歡喜已，心意便正。
「復以喜心普滿一方而自娛樂，二方、三方、四方亦爾，四維上下，於一切中，一切亦一切，一切世間，以無量無限不可稱計，心無恚怒而自遊戲。以此喜心，遍滿其中，得歡喜已，心意便正。
「復以護心普滿一方而自娛樂，二方、三方、四方亦爾，四維上下，於一切中，一切亦一切，一切世間以無量無限不可稱計，心無恚怒而自遊戲。以此護心，遍滿其中，得歡喜已，心意便正。
「便於如來所成於信根，根本不移，豎高顯幢，不可移動。諸天、龍、神、阿須倫、沙門、婆羅門，或世人民，于中得歡喜，心意便正
現代漢語譯本：『如果那位賢聖弟子沒有嗔恨、沒有惱怒、沒有愚癡迷惑，心意平和喜悅，以慈愛之心充滿一方而自得其樂，二方、三方、四方也是如此。四維上下，在一切之中，一切也都是一切，整個世間都以無限無量、不可計數的心，沒有嗔怒地自在遊戲。以這慈愛之心，遍滿其中，獲得歡喜之後，心意就端正了。 『又以悲憫之心充滿一方而自得其樂，二方、三方、四方也是如此，四維上下，在一切之中，一切也都是一切，整個世間都以無限無量、不可計數的心，沒有嗔怒地自在遊戲。以這悲憫之心，遍滿其中，獲得歡喜之後，心意就端正了。 『又以喜悅之心充滿一方而自得其樂，二方、三方、四方也是如此，四維上下，在一切之中，一切也都是一切，整個世間都以無限無量、不可計數的心，沒有嗔怒地自在遊戲。以這喜悅之心，遍滿其中，獲得歡喜之後，心意就端正了。 『又以護念之心充滿一方而自得其樂，二方、三方、四方也是如此，四維上下，在一切之中，一切也都是一切，整個世間都以無限無量、不可計數的心，沒有嗔怒地自在遊戲。以這護念之心，遍滿其中，獲得歡喜之後，心意就端正了。 『於是，對於如來所成就的信根，根本不動搖，像豎立高高的旗幟一樣，不可動搖。諸天、龍、神、阿修羅、沙門、婆羅門，或者世間人民，從中得到歡喜，心意就端正了。』
English version: 'If that virtuous and noble disciple is without anger, without resentment, without foolish delusion, with a peaceful and joyful mind, he delights in filling one direction with a loving heart, and so too with the second, third, and fourth directions. Above, below, and in all directions, in everything, everything is also everything, the entire world with an immeasurable, infinite, and countless mind, without anger, plays freely. With this loving heart, filling it completely, having obtained joy, the mind becomes upright.' 'Again, he delights in filling one direction with a compassionate heart, and so too with the second, third, and fourth directions. Above, below, and in all directions, in everything, everything is also everything, the entire world with an immeasurable, infinite, and countless mind, without anger, plays freely. With this compassionate heart, filling it completely, having obtained joy, the mind becomes upright.' 'Again, he delights in filling one direction with a joyful heart, and so too with the second, third, and fourth directions. Above, below, and in all directions, in everything, everything is also everything, the entire world with an immeasurable, infinite, and countless mind, without anger, plays freely. With this joyful heart, filling it completely, having obtained joy, the mind becomes upright.' 'Again, he delights in filling one direction with a protective heart, and so too with the second, third, and fourth directions. Above, below, and in all directions, in everything, everything is also everything, the entire world with an immeasurable, infinite, and countless mind, without anger, plays freely. With this protective heart, filling it completely, having obtained joy, the mind becomes upright.' 'Then, regarding the root of faith established by the Tathagata, it is fundamentally unshakeable, like a tall banner erected, immovable. Gods, dragons, spirits, asuras, ascetics, brahmins, or the people of the world, from this they obtain joy, and their minds become upright.'
。此是如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，于中得歡喜，心意便正，亦覆成就於法。如來法者，甚為清凈，不可移動，人所愛敬。如是智者當作是觀，便於中而得歡喜，亦覆成就於眾。如來聖眾甚為清凈，性行純和，法法成就，戒成就、三昧成就、智慧成就、解脫成就、解脫見慧成就。聖眾者，四雙八輩，此是如來聖眾，可愛可貴，實可承事。于中得歡喜，心意便正。
「彼復以此三昧，心清凈無瑕穢，諸結便盡，亦無玷汙，性行柔軟，逮于神通，便得自識無量宿命事，所從來處，靡不知之。若一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，成敗劫、不成敗劫、成敗不成敗劫、無數成敗劫、無數不成敗劫，我曾在彼，字某、名某、姓某，如是生、如是食、受如是苦樂，受命長短，從彼終生彼間，從彼終生此間。如是自識無數宿命事。
「復以此三昧，心清凈無瑕穢，知眾生心所念之事。彼復以天眼觀眾生類，有生者、有終者，善色、丑色，善趣、惡趣，若好、若丑，隨眾生行所作果報，皆悉知之。或有眾生，身行惡、口行惡、心行惡，誹謗賢聖，邪見造邪見行，身壞命終，生三惡道，趣泥𪏭中
現代漢語譯本：'這是如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊，於此之中獲得歡喜，心意便會端正，也因此成就佛法。如來的教法，非常清凈，不可動搖，為人們所愛戴和尊敬。有智慧的人應當這樣觀察，從而獲得歡喜，也因此成就僧團。如來的聖眾非常清凈，性情純正平和，在佛法上成就，戒律成就、禪定成就、智慧成就、解脫成就、解脫知見成就。聖眾包括四雙八輩，這就是如來的聖眾，可愛可貴，值得供養。於此之中獲得歡喜，心意便會端正。' '他又憑藉這種禪定，心清凈無垢，各種煩惱都已斷盡，也沒有任何污染，性情柔和，獲得神通，便能自己知道無數的宿命之事，知道自己從哪裡來，沒有不知道的。例如一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，成劫、壞劫、成壞劫、無數成劫、無數壞劫，我曾經在那裡，名字叫什麼，姓什麼，這樣出生，這樣吃飯，承受這樣的苦樂，壽命長短，從那裡死後生到那裡，從那裡死後生到這裡。這樣自己知道無數的宿命之事。' '他又憑藉這種禪定，心清凈無垢，知道眾生心中所想的事情。他又用天眼觀察眾生，有的出生，有的死亡，有的相貌端正，有的相貌醜陋，有的去善道，有的去惡道，無論是好是壞，都隨著眾生所作的業報，全部都知道。有的眾生，身行惡、口行惡、心行惡，誹謗賢聖，持邪見，做邪行，身壞命終，墮入三惡道，進入地獄之中。'
English version: 'This is the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer of Those Who Can Be Trained, the Teacher of Gods and Humans, called Buddha, the Blessed One. In this, one gains joy, the mind becomes upright, and one also achieves the Dharma. The Tathagata's Dharma is extremely pure, unshakeable, and loved and respected by people. The wise should observe in this way, thereby gaining joy and also achieving the Sangha. The Tathagata's Holy Assembly is extremely pure, with pure and harmonious nature, accomplished in the Dharma, accomplished in precepts, accomplished in samadhi, accomplished in wisdom, accomplished in liberation, and accomplished in the knowledge and vision of liberation. The Holy Assembly consists of four pairs and eight types of individuals. This is the Tathagata's Holy Assembly, lovable and precious, truly worthy of service. In this, one gains joy, and the mind becomes upright.' 'Furthermore, with this samadhi, the mind is pure and without defilement, all fetters are exhausted, and there is no contamination. The nature is gentle, and one attains supernatural powers. One then knows countless past lives, where one came from, and there is nothing one does not know. For example, one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, one hundred lives, one thousand lives, one hundred thousand lives, during periods of formation, destruction, formation and destruction, countless periods of formation, and countless periods of destruction. I was there, with such and such a name, such and such a surname, born in such a way, eating in such a way, experiencing such joys and sorrows, with such a lifespan, dying there and being born there, dying there and being born here. In this way, one knows countless past lives.' 'Furthermore, with this samadhi, the mind is pure and without defilement, one knows the thoughts in the minds of sentient beings. Furthermore, with the divine eye, one observes sentient beings, some being born, some dying, some with good appearances, some with ugly appearances, some going to good realms, some going to bad realms, whether good or bad, all according to the karmic results of their actions. Some sentient beings, whose actions are evil in body, speech, and mind, who slander the noble ones, hold wrong views, and practice wrong conduct, after the destruction of their bodies and the end of their lives, fall into the three evil realms, entering into hell.'
。或復有眾生，身行善、口行善、意行善，不誹謗賢聖，正見、無有邪見，身壞命終，生天上善處。是謂清凈天眼觀眾生類：有生者、有終者，善色、丑色，善趣、惡趣，若好、若丑，隨眾生行所作果報，皆悉知之。
「彼復以此三昧，心清凈無瑕穢，無有結使，心性柔軟，逮于神通。復以漏盡通而自娛樂。彼觀此苦，如實知之；復觀苦習，復觀苦盡，復觀苦出要，如實知之。彼作是觀已，欲漏心得解脫，有漏心、無明漏心得解脫。已得解脫，便得解脫智：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。如是，比丘！賢聖弟子心得解脫，雖復食粳糧、善美種種肴膳，摶若須彌，終無有罪。所以然者，以無慾、盡愛故，以無瞋、盡恚故，以無愚癡、盡愚癡故，是謂比丘中比丘！則內極沐浴已。」
爾時，江側婆羅門白世尊曰：「瞿曇沙門！可往至孫陀羅江側沐浴。」
世尊告曰：「云何，婆羅門！名之為孫陀羅江水？」
婆羅門曰：「孫陀羅江水是福之深淵，世之光明，其有人物在彼河水浴者，一切諸惡皆悉除盡。」
爾時，世尊便說此偈：
「此身無數劫， 經歷彼河浴； 及諸小陂池， 靡不悉周遍
現代漢語譯本：或者，還有一些眾生，他們身體力行善事，口中說善言，心中想善念，不誹謗賢聖之人，持有正見，沒有邪見。他們身壞命終后，會轉生到天上的美好之處。這就是清凈天眼所觀察到的眾生類別：有出生的，有死亡的，有容貌美好的，有容貌醜陋的，有去往善道的，有去往惡道的，無論是好是壞，都根據眾生所作所為的果報，全部都能知曉。 他們又憑藉這種三昧，內心清凈沒有瑕疵污垢，沒有煩惱的束縛，心性柔軟，獲得了神通。又以漏盡通來使自己快樂。他們觀察這苦，如實地瞭解它；又觀察苦的根源，又觀察苦的止息，又觀察脫離苦的途徑，如實地瞭解它們。他們這樣觀察后，欲漏的心得到解脫，有漏的心、無明漏的心都得到解脫。已經得到解脫，就獲得解脫的智慧：生死已經終結，清凈的修行已經建立，該做的事情已經完成，不再會再次受生，如實地瞭解這些。像這樣，比丘們！賢聖的弟子內心得到解脫，即使吃粳米飯、各種美味佳餚，堆積如須彌山，最終也不會有罪過。之所以這樣，是因為他們沒有慾望，愛已斷盡；沒有嗔恨，怒已斷盡；沒有愚癡，愚癡已斷盡。這就是比丘中的比丘！他們內心已經徹底洗滌乾淨了。 當時，江邊的婆羅門對世尊說：『瞿曇沙門！可以去孫陀羅江邊沐浴。』 世尊說：『婆羅門！你所說的孫陀羅江水是什麼意思呢？』 婆羅門說：『孫陀羅江水是福氣的深淵，是世間的光明，如果有人在這河水中沐浴，一切罪惡都會被清除乾淨。』 當時，世尊就說了這首偈語： 『這個身體在無數劫中，都經歷過那條河的沐浴；以及各種小池塘，沒有哪個地方沒有周遍去過。』
English version: Moreover, there are beings who practice good deeds with their body, speak good words with their mouth, and think good thoughts with their mind. They do not slander the virtuous and noble, hold right views, and have no wrong views. When their bodies break and their lives end, they are reborn in good places in the heavens. This is what the pure heavenly eye observes regarding the categories of beings: some are born, some die, some are beautiful, some are ugly, some go to good realms, some go to bad realms, whether good or bad, all according to the karmic consequences of their actions, all of which are known. Furthermore, with this samadhi, their minds are pure, without blemish or defilement, without the bonds of afflictions, their minds are gentle, and they attain supernatural powers. They also find joy in the extinction of outflows. They observe this suffering, and truly understand it; they observe the origin of suffering, they observe the cessation of suffering, and they observe the path to the end of suffering, and truly understand them. Having observed in this way, the mind is liberated from the outflow of desire, the mind is liberated from the outflow of existence, and the mind is liberated from the outflow of ignorance. Having attained liberation, they gain the wisdom of liberation: birth and death are exhausted, the pure conduct is established, what needed to be done is done, and there will be no further rebirth, they truly understand this. Thus, monks! The noble disciples whose minds are liberated, even if they eat rice, various delicious foods, piled up like Mount Sumeru, will ultimately have no fault. The reason for this is that they are without desire, love is exhausted; without hatred, anger is exhausted; without ignorance, ignorance is exhausted. This is a monk among monks! Their inner selves have been completely cleansed. At that time, a Brahmin by the river said to the World Honored One, 'Ascetic Gautama! You can go to the bank of the Sundara River to bathe.' The World Honored One said, 'Brahmin! What do you mean by the waters of the Sundara River?' The Brahmin said, 'The waters of the Sundara River are a deep abyss of blessings, the light of the world. If people bathe in that river, all evils will be completely removed.' At that time, the World Honored One spoke this verse: 'This body, in countless eons, has experienced bathing in that river; and in various small ponds, there is no place that has not been visited.'
。 愚者常樂彼， 闇行不清凈； 宿罪內充軀， 彼河焉能救？ 凈者常快樂， 禁戒清亦快； 清者作清行， 彼愿必果成。 設護不與取， 行慈不殺生； 守誠不妄語， 心等無增減。 汝今於此浴， 必獲安隱處； 彼河何所至， 猶盲投乎冥。」
爾時，婆羅門白世尊曰：「止！止！瞿曇！猶如僂者得伸，闇者見明，迷者示道，于闇室然明，無目者為作眼目。如是，沙門瞿曇！無數方便說此妙法，愿聽為道。」
爾時，江側婆羅門即得作道，受具足戒。所以族姓子，出家學道，修無上梵行：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。是時，尊者孫陀羅諦利即成阿羅漢。
爾時，尊者孫陀羅諦利聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在羅閱城耆阇崛山中，與大比丘五百人俱。
爾時，釋提桓因日時已過，向暮便往至世尊所，頭面禮足在一面坐。爾時，釋提桓因即以偈頌問如來義：
「能說能宣佈， 渡流成無漏； 以渡生死淵， 今問瞿曇義。 我觀此眾生， 所作福祐業； 造行若干種， 施誰福最尊
現代漢語譯本：愚昧的人常常以錯誤為樂，他們的行為在黑暗中進行，不清凈；他們內心充滿著過去的罪惡，那條河又怎能救得了他們呢？ 清凈的人常常快樂，遵守戒律的人也快樂；清凈的人做清凈的行為，他們的願望必定能夠實現。 如果能夠守護不偷盜，行慈愛不殺生；堅守誠實不妄語，心平等沒有增減。 你現在在這裡沐浴，必定能夠獲得安穩的處所；那條河又能到達哪裡呢？就像盲人投入黑暗一樣。
那時，婆羅門對世尊說：『停止！停止！瞿曇！就像彎腰的人得以伸直，黑暗中的人見到光明，迷路的人被指引道路，在黑暗的房間里點燃明燈，為沒有眼睛的人制造眼睛。像這樣，沙門瞿曇！用無數的方法講述這微妙的佛法，我願意聽從您的教導。』
那時，江邊的婆羅門立刻證悟了真理，接受了具足戒。因此，這位族姓子出家學道，修行無上的清凈行為：生死已經終結，清凈的行為已經建立，該做的事情已經完成，不再受輪迴之苦，如實地知曉了這一切。這時，尊者孫陀羅諦利就成爲了阿羅漢。
那時，尊者孫陀羅諦利聽聞佛陀所說，歡喜地奉行。
（六）
我聽聞是這樣的：
一時，佛陀在羅閱城的耆阇崛山中，與五百位大比丘在一起。
那時，釋提桓因過了中午，傍晚時分來到世尊那裡，頭面禮足后在一旁坐下。那時，釋提桓因用偈頌向如來請教佛法的意義：
『能夠宣說，能夠傳播，渡過煩惱的河流，成就無漏的境界；已經渡過生死的深淵，現在請問瞿曇佛法的意義。 我觀察這些眾生，所做的福德善業；造作各種各樣的行為，施捨給誰的福報最尊貴？』 現代漢語譯本：愚者常以惡為樂，行事闇昧不清凈；宿罪充滿身軀，那條河又怎能救得了他？ 清凈之人常感快樂，持戒清凈亦快樂；清凈之人行清凈行，其愿必能實現。 若能守護不偷盜，行慈悲不殺生；守信不妄語，心平等無增減。 你若在此沐浴，必能獲得安穩之處；那條河又能通向何處，如同盲人投入黑暗。
當時，婆羅門對世尊說：『停下！停下！瞿曇！猶如彎腰之人得以伸直，黑暗之人得見光明，迷路之人被指引道路，在暗室中點燃明燈，為無目之人制造眼睛。如此，沙門瞿曇！您以無數方便宣說此微妙之法，我願聽從您的教誨。』
當時，江邊的婆羅門立即證悟了真理，受了具足戒。因此，這位族姓子出家學道，修習無上梵行：生死已盡，梵行已立，所作已辦，不再受後有，如實知之。當時，尊者孫陀羅諦利即成阿羅漢。
當時，尊者孫陀羅諦利聽聞佛陀所說，歡喜奉行。
（六）
我聽聞是這樣的：
一時，佛陀在羅閱城耆阇崛山中，與五百位大比丘在一起。
當時，釋提桓因過了中午，傍晚時分來到世尊處，頭面禮足后在一旁坐下。當時，釋提桓因以偈頌請問如來佛法之義：
『能說能宣揚，渡過煩惱之流，成就無漏；已渡生死深淵，今問瞿曇佛法之義。 我觀此眾生，所作福德善業；造作種種行為，施予誰的福報最尊貴？』
English version: The foolish often delight in what is wrong, their actions are done in darkness, impure; their bodies are filled with past sins, how can that river save them? The pure are always happy, those who keep the precepts are also happy; the pure do pure deeds, their wishes will surely be fulfilled. If one can guard against stealing, practice loving-kindness and not kill; keep honesty and not lie, the mind is equal without increase or decrease. If you bathe here now, you will surely obtain a place of peace; where can that river lead? It is like a blind person throwing themselves into darkness.
At that time, the Brahmin said to the World Honored One: 'Stop! Stop! Gautama! It is like a bent person being straightened, a person in darkness seeing light, a lost person being shown the way, a lamp being lit in a dark room, and eyes being made for the blind. In this way, Shramana Gautama! You have spoken this wonderful Dharma with countless methods, I wish to listen to your teachings.'
At that time, the Brahmin by the river immediately realized the truth and received the full precepts. Therefore, this son of a noble family left home to study the Way, cultivating the supreme pure conduct: birth and death have ended, pure conduct has been established, what needed to be done has been done, no longer subject to rebirth, and he truly knew all of this. At this time, Venerable Sundara-Tiri became an Arhat.
At that time, Venerable Sundara-Tiri heard what the Buddha said and joyfully practiced it.
(Six)
Thus have I heard:
At one time, the Buddha was in Mount Gijjhakuta in Rajagriha, together with five hundred great Bhikkhus.
At that time, Sakka, the lord of the devas, after midday, in the evening, went to the World Honored One, bowed his head to his feet, and sat to one side. At that time, Sakka, the lord of the devas, asked the Tathagata about the meaning of the Dharma in verses:
'Able to speak, able to proclaim, crossing the river of afflictions, achieving the state of no outflows; having crossed the abyss of birth and death, now I ask Gautama about the meaning of the Dharma. I observe these sentient beings, the meritorious deeds they perform; creating various kinds of actions, to whom is the most honored merit given?' English version: The foolish often find pleasure in evil, their actions are obscure and impure; their bodies are filled with past sins, how can that river save them? The pure are always happy, those who keep the precepts are also happy; the pure perform pure actions, their wishes will surely be fulfilled. If one can guard against stealing, practice compassion and not kill; keep faith and not lie, the mind is equal without increase or decrease. If you bathe here, you will surely obtain a place of peace; where can that river lead, like a blind person throwing themselves into darkness.
At that time, the Brahmin said to the World Honored One: 'Stop! Stop! Gautama! It is like a bent person being straightened, a person in darkness seeing light, a lost person being shown the way, a lamp being lit in a dark room, and eyes being made for the blind. In this way, Shramana Gautama! You have spoken this wonderful Dharma with countless methods, I wish to listen to your teachings.'
At that time, the Brahmin by the river immediately realized the truth and received the full precepts. Therefore, this son of a noble family left home to study the Way, cultivating the supreme pure conduct: birth and death have ended, pure conduct has been established, what needed to be done has been done, no longer subject to rebirth, and he truly knew all of this. At that time, Venerable Sundara-Tiri became an Arhat.
At that time, Venerable Sundara-Tiri heard what the Buddha said and joyfully practiced it.
(Six)
Thus have I heard:
At one time, the Buddha was in Mount Gijjhakuta in Rajagriha, together with five hundred great Bhikkhus.
At that time, Sakka, the lord of the devas, after midday, in the evening, went to the World Honored One, bowed his head to his feet, and sat to one side. At that time, Sakka, the lord of the devas, asked the Tathagata about the meaning of the Dharma in verses:
'Able to speak, able to proclaim, crossing the river of afflictions, achieving the state of no outflows; having crossed the abyss of birth and death, now I ask Gautama about the meaning of the Dharma. I observe these sentient beings, the meritorious deeds they perform; creating various kinds of actions, to whom is the most honored merit given?'
。 尊今靈鷲山， 唯愿演此義； 知釋意所趣， 亦為施者宣。 四趣造福無， 四果具足成； 諸學得跡人， 宜信奉其法。 無慾亦無恚， 愚盡成無漏； 盡度一切淵， 施彼成大果。 諸此眾生類， 所作福德業； 造行若干種， 施僧獲福多。 此眾度無量， 猶海出珍寶； 聖眾亦如是， 演慧光明法。 瞿曇彼善處， 能施眾僧者； 獲福不可計， 最勝之所說。」
爾時，釋提桓因聞佛所說已，即禮佛足，便於彼退而去。爾時，釋提桓因聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在羅閱城耆阇崛山中，與大比丘五百人俱。
爾時，尊者須菩提亦在王舍城耆阇崛山側，別作屋廬而自禪思。爾時，尊者須菩提身得苦患，甚為沉重，便作是念：「我此苦痛為從何生？復從何滅？為至何所？」爾時，尊者須菩提便於露地而敷坐具，直身正意，專精一心，結跏趺坐，思惟諸入，欲害苦痛。
爾時，釋提桓因知尊者須菩提所念，便以偈敕波遮旬曰：
「善業脫諸縛， 居在靈鷲山； 今得極重患， 樂空諸根定。 速來往問疾， 覲省尊上顏； 既得獲大福， 種德莫過是
現代漢語譯本： 『如今我尊敬這靈鷲山，只希望能夠在此闡述佛法的真義；瞭解佛陀教誨的旨趣，也為佈施者宣講。四種輪迴中的眾生無法自行造福，只有證得四果才能圓滿成就；那些正在修學佛法並已有所成就的人，應當信奉佛法。沒有貪慾也沒有嗔恨，愚癡滅盡便能達到無漏的境界；徹底度過一切苦難的深淵，佈施給僧眾便能獲得巨大的果報。所有這些眾生，所做的各種福德善業，通過各種方式進行，佈施給僧眾所獲得的福報最多。這個僧團的功德無量，就像大海中出產珍寶一樣；聖賢僧眾也是如此，他們宣講智慧的光明之法。瞿曇佛所說的善妙之處，能夠佈施給僧眾的人，所獲得的福報是無法計算的，這是最殊勝的教誨。』 當時，釋提桓因聽聞佛陀的教誨后，便禮拜佛足，然後退下離去。當時，釋提桓因聽聞佛陀的教誨，歡喜地奉行。 （七） 我聽聞是這樣的： 一時，佛陀在羅閱城的耆阇崛山中，與五百位大比丘在一起。 當時，尊者須菩提也在王舍城的耆阇崛山旁，獨自建造房屋進行禪修。當時，尊者須菩提身體感到劇烈的痛苦，非常沉重，於是他思考道：『我這痛苦是從哪裡產生的？又將從哪裡消失？最終會到哪裡去？』當時，尊者須菩提便在空地上鋪設坐具，端正身體，專心致志，結跏趺坐，思惟諸入，想要消除痛苦。 當時，釋提桓因知道尊者須菩提的想法，便用偈語告誡波遮旬說： 『善業能夠解脫一切束縛，他住在靈鷲山中；如今他身患重病，樂於空寂，諸根安定。你快去問候他的病情，拜見這位尊者的容顏；既能獲得大福報，種下功德沒有比這更好的了。』
English version: 'Now I respect this Vulture Peak, and only wish to expound the true meaning of the Dharma here; to understand the purpose of the Buddha's teachings, and also to proclaim it to the givers. Beings in the four realms of rebirth cannot create blessings on their own, only by attaining the four fruits can they achieve perfection; those who are studying the Dharma and have made some progress should believe in the Dharma. Without greed or hatred, when ignorance is extinguished, one can reach the state of no outflows; completely crossing the abyss of all suffering, giving to the Sangha can bring great rewards. All these beings, whatever meritorious deeds they do, through various means, giving to the Sangha brings the most blessings. The merit of this Sangha is immeasurable, like the treasures produced from the sea; the noble Sangha is also like this, they proclaim the bright Dharma of wisdom. The wonderful place that Gautama Buddha spoke of, those who can give to the Sangha, the blessings they receive are incalculable, this is the most supreme teaching.' At that time, after hearing the Buddha's teachings, Sakra, Lord of the Gods, bowed at the Buddha's feet and then withdrew and departed. At that time, Sakra, Lord of the Gods, having heard the Buddha's teachings, joyfully practiced them. (Seven) Thus have I heard: At one time, the Buddha was in the Vulture Peak Mountain in Rajagriha, together with five hundred great Bhikkhus. At that time, Venerable Subhuti was also by the side of Vulture Peak Mountain in Rajagriha, having built a separate dwelling for his own meditation. At that time, Venerable Subhuti was suffering from severe pain in his body, which was very heavy, so he thought: 'Where does this pain of mine arise from? And where will it disappear to? Where will it ultimately go?' At that time, Venerable Subhuti spread out his seat in an open space, straightened his body, focused his mind, sat in the lotus position, contemplating the entrances, wanting to eliminate the pain. At that time, Sakra, Lord of the Gods, knowing Venerable Subhuti's thoughts, then admonished Pacasikha with a verse: 'Good deeds can release all bonds, he dwells on Vulture Peak Mountain; now he is suffering from a severe illness, enjoying emptiness, his senses are stable. Quickly go and inquire about his illness, pay respects to the face of this venerable one; you will gain great blessings, there is no greater way to plant merit than this.'
。」
時，波遮旬對曰：「如是。尊者！」
爾時，釋提桓因將五百天人及波遮旬，譬如士夫屈伸臂頃，便從三十三天沒，來至靈鷲山中，離尊者須菩提不遠，復以此偈語波遮旬曰：
「汝今覺善業， 樂禪三昧定； 柔和清凈音， 今使從禪坐。」
波遮旬對曰：「如是。」
爾時，波遮旬從釋提桓因聞語已，便調琉璃之琴，前至須菩提所，便以此偈嘆須菩提曰：
「結盡永無餘， 諸念不錯亂； 諸塵垢悉盡， 愿速從禪覺。 心息渡有河， 降魔度諸結； 功德如大海， 愿速從定起。 眼凈如蓮花， 諸穢永不著； 無歸與作歸， 空定速時起。 渡四流無為， 善解無老病； 以脫有為災， 唯尊時定覺。 五百天在上， 釋種躬自來； 欲覲聖尊顏， 解空速時起。」
爾時，尊者須菩提即從坐起，復嘆波遮旬曰：「善哉！波旬！汝今音與琴合，琴與音合，而無有異。然琴音不離歌音，歌音不離琴音，二事共合，乃成妙聲。」
爾時，釋提桓因便往至尊者須菩提所，頭面禮足在一面坐
現代漢語譯本 當時，波遮旬回答說：『是的，尊者！』 那時，釋提桓因帶領五百天人和波遮旬，像一個壯士屈伸手臂那樣迅速，便從三十三天降臨到靈鷲山中，離尊者須菩提不遠，又用這偈語對波遮旬說： 『你現在覺悟到善業，樂於禪定三昧；你那柔和清凈的聲音，現在要使他從禪坐中醒來。』 波遮旬回答說：『是的。』 當時，波遮旬從釋提桓因那裡聽到這些話后，便調好琉璃琴，來到須菩提面前，用這偈語讚歎須菩提說： 『煩惱結習已盡，永無殘留，一切念頭都不錯亂；一切塵垢都已清除乾淨，愿您迅速從禪定中醒來。 心已止息，渡過生死之河，降伏魔障，解脫一切煩惱；功德如大海般深廣，愿您迅速從禪定中起身。 眼睛清凈如蓮花，一切污穢都不能沾染；無所歸依者以您為歸依，空定之時愿您迅速起身。 渡過四種生死之流，達到無為的境界，善於理解沒有衰老和疾病的道理；已經脫離了有為的災難，唯愿尊者您從禪定中醒來。 五百天人在上方，釋提桓因親自前來；想要瞻仰聖尊的容顏，愿您從空定中迅速起身。』 當時，尊者須菩提立即從座位上起身，又讚歎波遮旬說：『善哉！波旬！你現在的聲音與琴聲相合，琴聲與聲音相合，而沒有差異。然而琴聲不離歌聲，歌聲不離琴聲，二者共同結合，才成就美妙的聲音。』 當時，釋提桓因便來到尊者須菩提面前，頭面禮足，在一旁坐下。
English version At that time, Pocchajuna replied, 'Yes, Venerable One!' Then, Sakra, lord of the devas, along with five hundred devas and Pocchajuna, as quickly as a strong man might stretch or bend his arm, descended from the Thirty-three Heavens to Mount Gridhrakuta, not far from the Venerable Subhuti, and again spoke this verse to Pocchajuna: 'You now realize good deeds, delight in meditative concentration; your gentle and pure voice, now cause him to rise from meditation.' Pocchajuna replied, 'Yes.' Then, Pocchajuna, having heard these words from Sakra, lord of the devas, tuned his crystal lute, approached Subhuti, and praised him with this verse: 'All fetters are exhausted, with nothing remaining, all thoughts are not confused; all defilements are completely removed, may you quickly awaken from meditation. The mind is at rest, having crossed the river of existence, having subdued Mara, having released all fetters; merit is as vast as the ocean, may you quickly rise from meditation. Eyes are pure like the lotus flower, all impurities do not cling; for those without refuge, you are the refuge, may you quickly rise from the empty meditation. Having crossed the four streams of existence, reaching the unconditioned state, well understanding the absence of old age and sickness; having escaped the calamities of conditioned existence, may the Venerable One awaken from meditation. Five hundred devas are above, Sakra himself has come; wishing to behold the face of the Holy One, may you quickly rise from the empty meditation.' Then, the Venerable Subhuti immediately rose from his seat, and praised Pocchajuna, saying, 'Excellent, Pocchajuna! Your voice now harmonizes with the lute, and the lute harmonizes with the voice, and there is no difference. Yet the sound of the lute does not depart from the sound of the song, and the sound of the song does not depart from the sound of the lute; the two together combine to create a wonderful sound.' Then, Sakra, lord of the devas, went to the Venerable Subhuti, bowed his head to his feet, and sat down to one side.
。爾時，釋提桓因白鬚菩提言：「云何善業所抱患苦有增損乎？今此身病為從何生？身生耶？意生乎？」
爾時，尊者須菩提語釋提桓因言：「善哉！拘翼！法法自生，法法自滅；法法相動，法法自息。猶如，拘翼！有毒藥，復有害毒藥。天帝釋！此亦如是，法法相亂，法法自息。法能生法，黑法用白法治，白法用黑法治。天帝釋！貪慾病者用不凈治，瞋恚病者用慈心治，愚癡病者用智慧治。如是，釋提桓因！一切所有皆歸於空，無我、無人，無壽、無命，無士、無夫，無形、無像，無男、無女。猶如，釋提桓因！風壞大樹，枝葉彫落；雷雹壞苗，華果初茂，無水自萎；天降時雨，生苗得存。如是，天帝釋！法法相亂，法法自定，我本所患疼痛苦惱，今日已除，無復患苦。」
是時，釋提桓因白鬚菩提言：「我亦有愁憂苦惱，今聞此法無復有愁憂。眾事猥多，欲還天上。已亦有事及諸天事，皆悉猥多。」
時，須菩提言：「今正是時，宜可時去。」
是時，釋提桓因即從坐起，前禮須菩提足，繞三匝而去。
是時，尊者須菩提便說此偈：
「能仁說此語， 根本悉具足； 智者獲安隱， 聞法息諸病。」
爾時，釋提桓因聞尊者須菩提所說，歡喜奉行
現代漢語譯本：當時，釋提桓因對須菩提說：『善業所帶來的痛苦和煩惱，是如何增減的呢？現在我這身體的疾病是從哪裡產生的？是身體本身產生的，還是意念產生的呢？』 當時，尊者須菩提對釋提桓因說：『好啊，拘翼！法是自己產生的，法也是自己消滅的；法與法之間相互作用，法與法之間也會自行平息。就像，拘翼！有毒藥，也有能解毒的藥。天帝釋！也是這樣，法與法之間相互干擾，法與法之間也會自行平息。法能產生法，用黑法來治理白法，用白法來治理黑法。天帝釋！貪慾的病要用不凈來治療，嗔恚的病要用慈悲心來治療，愚癡的病要用智慧來治療。像這樣，釋提桓因！一切事物最終都歸於空，沒有我，沒有人，沒有壽命，沒有生命，沒有士，沒有夫，沒有形狀，沒有形象，沒有男，沒有女。就像，釋提桓因！風能摧毀大樹，使其枝葉凋落；冰雹能摧毀幼苗，使其花果剛開始茂盛就枯萎；沒有水，植物也會自己枯萎；天降及時雨，幼苗就能存活。像這樣，天帝釋！法與法之間相互干擾，法與法之間也會自行安定，我原本所患的疼痛和苦惱，今天已經消除，不再有痛苦和煩惱了。』 這時，釋提桓因對須菩提說：『我也有憂愁和苦惱，現在聽了您說的法，不再有憂愁了。我有很多事情要處理，想回到天上了。我還有很多事情和天上的事情要處理。』 這時，須菩提說：『現在正是時候，你可以離開了。』 這時，釋提桓因立刻從座位上站起來，走到須菩提面前，禮拜他的腳，繞著他走了三圈，然後離開了。 這時，尊者須菩提就說了這首偈語： 『能仁說此語，根本悉具足；智者獲安隱，聞法息諸病。』 當時，釋提桓因聽了尊者須菩提所說的話，歡喜地接受並實行。
English version: At that time, Śakra, lord of the gods, said to Subhūti, 'How do the sufferings and afflictions caused by good karma increase or decrease? From where does this illness of my body arise? Does it arise from the body itself, or from the mind?' At that time, the venerable Subhūti said to Śakra, lord of the gods, 'Excellent, Kauśika! Dharmas arise by themselves, and dharmas also cease by themselves; dharmas interact with each other, and dharmas also settle by themselves. Just like, Kauśika! There is poison, and there is also an antidote to poison. Śakra, lord of the gods! It is also like this, dharmas interfere with each other, and dharmas also settle by themselves. Dharma can generate dharma, black dharma is used to treat white dharma, and white dharma is used to treat black dharma. Śakra, lord of the gods! The illness of greed is treated with impurity, the illness of anger is treated with loving-kindness, and the illness of ignorance is treated with wisdom. Thus, Śakra, lord of the gods! All things ultimately return to emptiness, there is no self, no person, no lifespan, no life, no man, no husband, no form, no image, no male, no female. Just like, Śakra, lord of the gods! The wind can destroy a large tree, causing its branches and leaves to wither; hail can destroy seedlings, causing their flowers and fruits to wither just as they begin to flourish; without water, plants will also wither by themselves; when timely rain falls, seedlings can survive. Thus, Śakra, lord of the gods! Dharmas interfere with each other, and dharmas also settle by themselves. The pain and suffering I originally had have been eliminated today, and there is no more pain and suffering.' At this time, Śakra, lord of the gods, said to Subhūti, 'I also have worries and afflictions, but now that I have heard the Dharma you have spoken, I no longer have worries. I have many matters to attend to and wish to return to the heavens. I have many matters of my own and matters of the gods to attend to.' At this time, Subhūti said, 'Now is the right time, you may leave.' At this time, Śakra, lord of the gods, immediately rose from his seat, went before Subhūti, bowed at his feet, walked around him three times, and then left. At this time, the venerable Subhūti then spoke this verse: 'The Sage speaks these words, the root is fully complete; the wise attain peace, hearing the Dharma ends all illness.' At that time, Śakra, lord of the gods, having heard what the venerable Subhūti had said, joyfully accepted and practiced it.
。
調達及二經 皮及利師羅 竹膞、孫陀利 善業、釋提桓
增壹阿含經卷第六 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第七
東晉罽賓三藏瞿曇僧伽提婆譯
五戒品第十四
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於是眾中，我不見一法修已、多修已，成地獄行、成畜生行、成餓鬼行。若生人中，受命極短，所謂殺生者也。諸比丘！若有人意好殺生，便墮地獄、餓鬼、畜生。若生人中，受命極短，所以然者，以斷他命故。是故，當學莫殺生。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於此眾中，我不見一法修行已、多修行已，受人中福，受天上福，得泥洹證，所謂不殺生也。」
佛告諸比丘：「若有人不行殺生，亦不念殺，受命極長。所以然者，以彼不嬈亂故。是故，諸比丘！當學不殺生。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 調達和二經，皮及利師羅，竹膞、孫陀利，善業、釋提桓。 《增壹阿含經》卷第六 大正藏第02冊 No. 0125 《增壹阿含經》 《增壹阿含經》卷第七 東晉罽賓三藏瞿曇僧伽提婆譯 五戒品第十四 （一） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『在這些眾生中，我沒有看到哪一種行為，通過修行和多次修行，會導致墮入地獄、畜生、餓鬼道。如果生在人道，也會壽命極短，這就是殺生的行為。諸位比丘！如果有人喜歡殺生，就會墮入地獄、餓鬼、畜生道。如果生在人道，也會壽命極短，原因在於他斷絕了其他眾生的生命。因此，應當學習不殺生。諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （二） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『在這些眾生中，我沒有看到哪一種行為，通過修行和多次修行，會使人獲得人間的福報、天上的福報，最終證得涅槃，這就是不殺生的行為。』 佛陀告訴眾比丘：『如果有人不行殺生，也不想殺生，就會壽命極長。原因在於他不擾亂其他眾生的生命。因此，諸位比丘！應當學習不殺生。諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。
English version Devadatta and the two sutras, Pi and Lishi Luo, Bamboo shoulder, Sundari, Good deeds, Shakra. Ekottara Agama Sutra, Volume Six Taisho Tripitaka Volume 02, No. 0125, Ekottara Agama Sutra Ekottara Agama Sutra, Volume Seven Translated by the Tripitaka master Gautama Sanghadeva of Kipin in the Eastern Jin Dynasty Chapter Fourteen on the Five Precepts (1) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, the World Honored One told the monks: 'Among these beings, I have not seen a single action that, through practice and repeated practice, leads to hell, the animal realm, or the realm of hungry ghosts. If born among humans, one's lifespan will be extremely short, and this is the act of killing. Monks! If someone enjoys killing, they will fall into hell, the realm of hungry ghosts, or the animal realm. If born among humans, their lifespan will be extremely short, because they have ended the lives of other beings. Therefore, one should learn not to kill. Monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (2) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, the World Honored One told the monks: 'Among these beings, I have not seen a single action that, through practice and repeated practice, leads to human blessings, heavenly blessings, and ultimately the attainment of Nirvana, and this is the act of not killing.' The Buddha told the monks: 'If someone does not kill and does not think of killing, their lifespan will be extremely long. The reason is that they do not disturb the lives of other beings. Therefore, monks! You should learn not to kill. Monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it.
。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於此眾中，我不見一法修行已、多修行已，成地獄行，餓鬼、畜生行。若生人中，極為貧匱，衣不蓋形，食不充口，所謂劫盜也。諸比丘！若有人意好劫盜，取他財物，便墮餓鬼、畜生中。若生人中，極為貧匱。所以然者，以斷他生業故。是故，諸比丘！當學遠離不與取。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於此眾中，我不見一法修行已、多修行已，受人中福，受天上福，得泥洹證，所謂廣施也。」
佛告諸比丘：「若有人廣行佈施，于現世中得色、得力，眾得具足，天上、人中食福無量。是故，諸比丘！當行佈施，勿有慳心。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於此眾中，不見一法修行已、多修行已，成地獄、餓鬼、畜生行。若生人中，居家姦淫，無有凈行，為人所譏，常被誹謗
現代漢語譯本 （三） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『在這世間，我沒有看到有一種行為，一旦修行或多次修行后，會讓人墮入地獄、餓鬼、畜生道。如果轉生為人，也會極其貧困，衣不蔽體，食不果腹，那就是劫盜。』諸位比丘！如果有人喜歡劫盜，拿取他人的財物，就會墮入餓鬼、畜生道。如果轉生為人，也會極其貧困。之所以這樣，是因為他斷絕了他人的生計。所以，諸位比丘！應當學習遠離不予而取的行為。諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。 （四） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『在這世間，我沒有看到有一種行為，一旦修行或多次修行后，會讓人享受人間的福報，享受天上的福報，最終證得涅槃，那就是廣行佈施。』 佛陀告訴眾比丘：『如果有人廣行佈施，在現世中會得到好的容貌、力量，一切都具足，在天上和人間都能享受無量的福報。所以，諸位比丘！應當廣行佈施，不要有吝嗇之心。諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。 （五） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『在這世間，我沒有看到有一種行為，一旦修行或多次修行后，會讓人墮入地獄、餓鬼、畜生道。如果轉生為人，居家生活卻行姦淫之事，沒有清凈的行為，會被人譏笑，常常遭受誹謗。
English version (Three) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'Among this assembly, I have not seen a single practice that, once practiced or practiced repeatedly, leads to the path of hell, the path of hungry ghosts, or the path of animals. If one is born among humans, they will be extremely poor, with clothes not covering their body and food not filling their mouth; this is what is called robbery. Monks! If someone is fond of robbery, taking the property of others, they will fall into the realm of hungry ghosts or animals. If they are born among humans, they will be extremely poor. The reason for this is that they cut off the livelihood of others. Therefore, monks! You should learn to abstain from taking what is not given. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Four) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'Among this assembly, I have not seen a single practice that, once practiced or practiced repeatedly, leads to receiving blessings among humans, receiving blessings in the heavens, and attaining the realization of Nirvana; this is what is called extensive giving.' The Buddha told the monks: 'If someone practices extensive giving, in this present life they will obtain good appearance, strength, and all things will be complete. In the heavens and among humans, they will enjoy immeasurable blessings. Therefore, monks! You should practice giving, and do not have a miserly heart. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Five) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'Among this assembly, I have not seen a single practice that, once practiced or practiced repeatedly, leads to the path of hell, the path of hungry ghosts, or the path of animals. If one is born among humans, living at home but engaging in adultery, without pure conduct, they will be ridiculed by others and constantly slandered.'
。云何一法？所謂邪淫也。」
佛告諸比丘：「若有人淫泆無度，好犯他妻，便墮地獄、餓鬼、畜生中。若生人中，閨門淫亂。是故，諸比丘！常當正意，莫興淫想，慎莫他淫。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，佛告諸比丘：「於此眾中，我不見一法修行已、多修行已，受人中福，受天上福，得泥洹證，所謂不他淫，身體香潔，亦無邪想。」
佛告諸比丘：「若有人貞潔不淫，便受天上、人中之福。是故，諸比丘！莫行邪淫以興淫意。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於此眾中，我不見一法修行已、多修行已，成地獄行，餓鬼、畜生行。若生人中，口氣臭惡，為人所憎，所謂妄語。諸比丘！若有人妄言、綺語、斗亂是非，便墮畜生、餓鬼中。所以者何？以其妄語故也。是故，當至誠，莫得妄語。是故，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：什麼是唯一的一法？那就是所謂的邪淫。 佛陀告訴眾比丘：『如果有人淫亂無度，喜歡侵犯別人的妻子，就會墮入地獄、餓鬼、畜生道中。如果轉生為人，家門也會因此蒙羞。所以，各位比丘！應當常常保持正念，不要產生淫慾的想法，謹慎不要犯邪淫。各位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （六） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，佛陀告訴眾比丘：『在這大眾之中，我沒有看到哪一種法，修行之後、多多修行之後，能獲得人間的福報，獲得天上的福報，證得涅槃，那就是不邪淫，身體清凈，也沒有邪念。』 佛陀告訴眾比丘：『如果有人貞潔不淫，就會獲得天上和人間的福報。所以，各位比丘！不要行邪淫，不要產生淫慾的想法。各位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （七） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『在這大眾之中，我沒有看到哪一種法，修行之後、多多修行之後，會造成地獄的果報，餓鬼、畜生的果報。如果轉生為人，口氣會臭穢，被人厭惡，那就是妄語。各位比丘！如果有人說妄語、花言巧語、挑撥是非，就會墮入畜生、餓鬼道中。為什麼呢？因為他們說了妄語的緣故。所以，應當真誠，不要說妄語。所以，各位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。
English version: What is the one thing? It is what is called sexual misconduct. The Buddha told the monks, 『If someone is unrestrained in their sexual desires and likes to violate other people's wives, they will fall into hell, the realm of hungry ghosts, and the animal realm. If they are reborn as humans, their family will be disgraced. Therefore, monks! You should always maintain right mindfulness, do not generate lustful thoughts, and be careful not to commit sexual misconduct. Monks! You should learn in this way.』 At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Six) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Buddha told the monks, 『Among this assembly, I do not see any one thing that, having been practiced, having been practiced much, can bring about blessings in the human realm, blessings in the heavenly realm, and the attainment of Nirvana, that is, not engaging in sexual misconduct, having a pure body, and having no evil thoughts.』 The Buddha told the monks, 『If someone is chaste and does not engage in sexual misconduct, they will receive blessings in the heavens and in the human realm. Therefore, monks! Do not engage in sexual misconduct and do not generate lustful thoughts. Monks! You should learn in this way.』 At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Seven) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks, 『Among this assembly, I do not see any one thing that, having been practiced, having been practiced much, will lead to the path of hell, the path of hungry ghosts, and the path of animals. If reborn as a human, one's breath will be foul and they will be hated by others, that is, false speech. Monks! If someone speaks falsely, uses flowery language, and stirs up conflict, they will fall into the animal and hungry ghost realms. Why is that? Because they spoke falsely. Therefore, you should be sincere and not speak falsely. Therefore, monks! You should learn in this way.』 At that time, the monks, having heard what the Buddha said, joyfully practiced it.
。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於此眾中，我不見一法修行已、多修行已，受人中福，受天上福，得泥洹證。云何為一法？所謂不妄語也。諸比丘！其不妄語者，口氣香芬，名德遠聞。是故，諸比丘！當行莫妄語。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於此眾中，我不見一法修行已、多修行已，受畜生、餓鬼、地獄罪。若生人中，狂愚癡惑，不識真偽，所謂飲酒也。諸比丘！若有人心好飲酒，所生之處，無有智慧，常懷愚癡。如是，諸比丘！慎莫飲酒。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「於此眾中，無有一法勝此法者，若修行已、多修行已，受人中福，受天上福，得泥洹證。云何為一法？所謂不飲酒也。諸比丘！若有人不飲酒，生便聰明，無有愚惑，博知經籍，意不錯亂。如是，諸比丘！當作是學
現代漢語譯本 （八） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『在這大眾之中，我沒有見到有一種法，修行之後、多多修行之後，能獲得人間的福報，能獲得天上的福報，能證得涅槃。這一法是什麼呢？就是不妄語。諸位比丘！不妄語的人，口氣芬芳，美名遠揚。所以，諸位比丘！應當力行不妄語。諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。 （九） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『在這大眾之中，我沒有見到有一種法，修行之後、多多修行之後，會遭受畜生、餓鬼、地獄的罪報。如果生在人間，就會狂妄愚癡，不能分辨真假，這一法就是飲酒。諸位比丘！如果有人喜歡飲酒，他所出生的地方，就沒有智慧，常常懷有愚癡。所以，諸位比丘！要謹慎不要飲酒。諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。 （一〇） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『在這大眾之中，沒有一種法能勝過這一法，如果修行之後、多多修行之後，能獲得人間的福報，能獲得天上的福報，能證得涅槃。這一法是什麼呢？就是不飲酒。諸位比丘！如果有人不飲酒，出生就會聰明，沒有愚癡迷惑，博覽群書，心意不會錯亂。所以，諸位比丘！應當這樣學習。』
English version (8) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'Among this assembly, I have not seen a single dharma that, having been practiced, having been practiced much, can receive human blessings, receive heavenly blessings, and attain the realization of Nirvana. What is this single dharma? It is not speaking falsely. Monks! Those who do not speak falsely have fragrant breath and their good reputation spreads far and wide. Therefore, monks! You should practice not speaking falsely. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (9) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'Among this assembly, I have not seen a single dharma that, having been practiced, having been practiced much, would lead to the suffering of animals, hungry ghosts, and hell. If born among humans, one would be arrogant, foolish, and confused, unable to distinguish truth from falsehood. This dharma is drinking alcohol. Monks! If someone likes to drink alcohol, wherever they are born, they will lack wisdom and always harbor foolishness. Therefore, monks! Be careful not to drink alcohol. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (10) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'Among this assembly, there is no dharma that surpasses this one, that, having been practiced, having been practiced much, can receive human blessings, receive heavenly blessings, and attain the realization of Nirvana. What is this single dharma? It is not drinking alcohol. Monks! If someone does not drink alcohol, they will be born intelligent, without foolishness or confusion, well-versed in scriptures, and their minds will not be disordered. Therefore, monks! You should learn in this way.'
。」
爾時，諸比丘聞佛所說，歡喜奉行。
第五地獄經 此名不善行 五者天及人 令知次第數
增壹阿含經有無品第十五
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當知有此二見。云何為二？所謂有見、無見。諸有沙門、婆羅門於此二見習已、誦已，終不從其法，如實而不知，此則非沙門、婆羅門。于沙門，則犯沙門法；于婆羅門，則犯婆羅門法，此沙門、終不以身作證而自遊戲。諸有沙門、婆羅門於此二見誦讀、諷念，知舍，如實而知，此則沙門持沙門行，婆羅門知婆羅門行，自身取證而自遊戲：生死已盡，梵行已立，更不復受有，如真知之。是故，諸比丘！於此二見不應習行，不應諷誦，盡當舍離。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此二見。云何為二見？所謂有見、無見。彼云何為有見？所謂欲有見、色有見、無色有見。彼云何為欲有見？所謂五欲是也。云何為五欲？所謂眼見色，甚愛敬念，未曾舍離，世人宗奉
現代漢語譯本 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 第五地獄經 此名為不善之行 五者，天與人，令知其次第之數。 增一阿含經 有無品第十五 （一） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『應當知道有兩種見解。哪兩種呢？就是所謂有見和無見。那些沙門、婆羅門如果學習、誦讀這兩種見解，卻始終不按照其法如實地瞭解，那麼他們就不是真正的沙門、婆羅門。對於沙門來說，他們就違犯了沙門之法；對於婆羅門來說，他們就違犯了婆羅門之法。這樣的沙門，終究不能以自身證悟而自在遊戲。那些沙門、婆羅門如果誦讀、諷誦這兩種見解，並且知道捨棄，如實地瞭解，那麼他們才是持守沙門之行的沙門，瞭解婆羅門之行的婆羅門，自身證悟而自在遊戲：生死已經終結，清凈的修行已經確立，不再受後有，如實地知曉真理。因此，眾比丘！對於這兩種見解，不應該學習修行，不應該諷誦，應當全部捨棄。』 眾比丘！應當這樣學習。 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （二） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有兩種見解。哪兩種見解呢？就是所謂有見和無見。那麼，什麼是有見呢？就是所謂欲有見、色有見、無色有見。那麼，什麼是欲有見呢？就是所謂的五欲。什麼是五欲呢？就是眼睛看到美好的事物，非常喜愛、敬重、念念不忘，世人所崇尚的。'
English version At that time, the monks, having heard what the Buddha had said, joyfully practiced it. The Fifth Hell Sutra: This is called unwholesome conduct. The fifth, gods and humans, are made to know the order of their numbers. Ekottara Agama Sutra, Chapter Fifteen on Existence and Non-existence (1) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One addressed the monks, saying: 'You should know that there are these two views. What are the two? They are the so-called view of existence and the view of non-existence. Those ascetics and Brahmins who have studied and recited these two views, but ultimately do not understand them according to the Dharma, are not true ascetics or Brahmins. For ascetics, they violate the ascetic's Dharma; for Brahmins, they violate the Brahmin's Dharma. Such ascetics will never attain self-realization and play freely. Those ascetics and Brahmins who recite and chant these two views, and know to abandon them, understanding them as they truly are, are the ascetics who uphold the ascetic's practice, the Brahmins who understand the Brahmin's practice, attaining self-realization and playing freely: birth and death are exhausted, the pure conduct is established, and they will no longer be subject to future existence, knowing the truth as it is. Therefore, monks! You should not practice or chant these two views; you should completely abandon them. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha had said, joyfully practiced it. (2) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One addressed the monks, saying: 'There are these two views. What are the two views? They are the so-called view of existence and the view of non-existence. What is the view of existence? It is the so-called view of existence in the desire realm, the view of existence in the form realm, and the view of existence in the formless realm. What is the view of existence in the desire realm? It is the so-called five desires. What are the five desires? They are when the eye sees a beautiful form, and one is very fond of it, respects it, and cannot let go of it, which is what worldly people revere.'
。若耳聞聲，鼻嗅香，口知味，身知細滑，意了諸法，是謂有見。彼云何名為無見？所謂有常見、無常見、有斷滅見、無斷滅見、有邊見、無邊見、有身見、無身見、有命見、無命見、異身見、異命見，此六十二見，名曰無見，亦非真見，是謂名為無見。是故，諸比丘！當舍此二見。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此二施。云何為二？所謂法施、財施。諸比丘！施中之上者不過法施。是故，諸比丘！常當學法施。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此二業。云何為二業？有法業、有財業。業中之上者，不過法業。是故，諸比丘！當學法業，不學財業。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此二恩。云何為二？所謂法恩、財恩。恩中之上者，所謂不過法恩也
現代漢語譯本：如果耳朵能聽到聲音，鼻子能聞到氣味，嘴巴能嚐到味道，身體能感覺到細滑，意識能瞭解各種事物，這叫做『有見』。那麼，什麼叫做『無見』呢？就是指那些常見的『有常見』、『無常見』、『有斷滅見』、『無斷滅見』、『有邊見』、『無邊見』、『有身見』、『無身見』、『有命見』、『無命見』、『異身見』、『異命見』，這六十二種見解，叫做『無見』，也不是真正的見解，所以稱為『無見』。因此，各位比丘！應當捨棄這兩種見解。各位比丘！應當這樣學習。」
「當時，各位比丘聽了佛的教誨，都歡喜地遵照執行。」
「（三）
我聽佛這樣說：
一時，佛在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『有兩種佈施。哪兩種呢？就是法佈施和財佈施。各位比丘！佈施中最高尚的莫過於法佈施。因此，各位比丘！應當經常學習法佈施。各位比丘！應當這樣學習。』
當時，各位比丘聽了佛的教誨，都歡喜地遵照執行。」
「（四）
我聽佛這樣說：
一時，佛在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『有兩種行為。哪兩種行為呢？有法業和財業。行為中最高尚的莫過於法業。因此，各位比丘！應當學習法業，不學習財業。各位比丘！應當這樣學習。』
當時，各位比丘聽了佛的教誨，都歡喜地遵照執行。」
「（五）
我聽佛這樣說：
一時，佛在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『有兩種恩惠。哪兩種呢？就是法恩和財恩。恩惠中最高尚的，莫過於法恩。』 現代漢語譯本：因此，各位比丘！應當學習法恩，不學習財恩。各位比丘！應當這樣學習。』
當時，各位比丘聽了佛的教誨，都歡喜地遵照執行。
English version: If the ear hears sounds, the nose smells fragrances, the mouth knows flavors, the body feels smoothness, and the mind understands all phenomena, this is called 『having sight』. Then, what is called 『not having sight』? It refers to the common views of 『having permanence』, 『not having permanence』, 『having annihilation』, 『not having annihilation』, 『having limits』, 『not having limits』, 『having a self』, 『not having a self』, 『having a life』, 『not having a life』, 『different self』, 『different life』. These sixty-two views are called 『not having sight』, and are not true views, therefore they are called 『not having sight』. Therefore, O monks! You should abandon these two views. Thus, O monks! You should learn in this way.』
『At that time, the monks, having heard what the Buddha said, joyfully followed his teachings.』
『(Three)
Thus I have heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti.
At that time, the World Honored One told the monks: 『There are two kinds of giving. What are the two? They are the giving of Dharma and the giving of wealth. O monks! Among all giving, the highest is no other than the giving of Dharma. Therefore, O monks! You should always learn to give Dharma. Thus, O monks! You should learn in this way.』
At that time, the monks, having heard what the Buddha said, joyfully followed his teachings.』
『(Four)
Thus I have heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti.
At that time, the World Honored One told the monks: 『There are two kinds of actions. What are the two kinds of actions? There are Dharma actions and wealth actions. Among all actions, the highest is no other than Dharma actions. Therefore, O monks! You should learn Dharma actions, and not learn wealth actions. Thus, O monks! You should learn in this way.』
At that time, the monks, having heard what the Buddha said, joyfully followed his teachings.』
『(Five)
Thus I have heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti.
At that time, the World Honored One told the monks: 『There are two kinds of kindness. What are the two? They are the kindness of Dharma and the kindness of wealth. Among all kindness, the highest is no other than the kindness of Dharma.』 English version: Therefore, O monks! You should learn the kindness of Dharma, and not learn the kindness of wealth. Thus, O monks! You should learn in this way.』
At that time, the monks, having heard what the Buddha said, joyfully followed his teachings.
。是故，諸比丘！當修行法恩。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「愚者有此二相像貌。云何為二？於是，愚者所不能辦者而辦之，垂辦之事厭而舍之。是謂，諸比丘！愚者有此二相像貌。複次，比丘！智者有二相像貌。云何為二？於是，智者所不能辦事亦不成辦，垂辦之事亦不厭舍。是故，諸比丘！愚者二相像貌當舍離之，當念修行智者二相。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此二法，內自思惟，專精一意，當禮如來。云何為二法？一為智慧，二為滅盡。是謂，比丘！內自思惟，專精一意，當禮如來。如是諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此二法，內自思惟，專精一意，當禮法寶，亦禮如來神廟。云何二法？有力、有無畏
現代漢語譯本：因此，各位比丘！應當修習法的恩惠。各位比丘！應當這樣學習。 當時，比丘們聽聞佛陀所說，歡喜地奉行。 （六） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『愚笨的人有這兩種表現。哪兩種呢？愚笨的人不能做的事情卻去做，快要完成的事情卻厭煩而放棄。這就是，各位比丘！愚笨的人的兩種表現。再者，比丘們！聰明的人有兩種表現。哪兩種呢？聰明的人不能做的事情也不去做，快要完成的事情也不會厭煩而放棄。因此，各位比丘！應當捨棄愚笨的兩種表現，應當想著修習聰明人的兩種表現。各位比丘！應當這樣學習。』 當時，比丘們聽聞佛陀所說，歡喜地奉行。 （七） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『有兩種法，內心自己思考，專心一意，應當禮敬如來。哪兩種法呢？一是智慧，二是滅盡。這就是，比丘們！內心自己思考，專心一意，應當禮敬如來。各位比丘！應當這樣學習。』 當時，比丘們聽聞佛陀所說，歡喜地奉行。 （八） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『有兩種法，內心自己思考，專心一意，應當禮敬法寶，也禮敬如來的神廟。哪兩種法呢？是有力量、無所畏懼。
English version: Therefore, O monks! You should cultivate the grace of the Dharma. Thus, O monks! You should learn this way. At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Six) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'The foolish have these two characteristics. What are the two? The foolish do what they cannot do, and they abandon what they are about to complete. This is, O monks! The two characteristics of the foolish. Furthermore, O monks! The wise have two characteristics. What are the two? The wise do not do what they cannot do, and they do not abandon what they are about to complete. Therefore, O monks! You should abandon the two characteristics of the foolish, and you should think about cultivating the two characteristics of the wise. Thus, O monks! You should learn this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Seven) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'There are these two dharmas, which, when contemplated internally with focused intention, should lead to reverence for the Tathagata. What are the two dharmas? One is wisdom, and the other is extinction. This is, O monks! When contemplated internally with focused intention, should lead to reverence for the Tathagata. Thus, O monks! You should learn this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Eight) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'There are these two dharmas, which, when contemplated internally with focused intention, should lead to reverence for the Dharma Jewel, and also to reverence for the stupa of the Tathagata. What are the two dharmas? They are strength and fearlessness.'
。是謂，比丘！有此二法，內自思惟，專精一意，當禮法寶及如來神廟。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此二法，內自思惟，專精一意，禮如來寺。云何為二法？如來與世間人民無與等者；如來有大慈大悲，矜念十方。是謂，比丘！有此二法，內自思惟，專精一意，禮如來寺。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有二因二緣起于正見。云何為二？受法教化，內思止觀。是謂，比丘！有此二因二緣起于正見。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
二見及二施 愚者有二相 禮法如來廟 正見最在後
增壹阿含經火滅品第十六
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，尊者難陀在舍衛城象華園中。是時，尊者難陀在閑靜處，便生是念：「如來出世甚為難遇，億劫乃出，實不可見，如來久遠長夜時乃出耳
現代漢語譯本：『比丘們！』這是說，有兩種法，內心要自己思考，專心致志，應當禮敬佛法寶藏和如來的神廟。『比丘們！』你們應當這樣學習。』 當時，比丘們聽了佛的教誨，歡喜地奉行。 （九） 我聽到是這樣： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴比丘們：『有兩種法，內心要自己思考，專心致志，禮敬如來的寺廟。哪兩種法呢？如來與世間人民沒有可以相比的；如來有大慈大悲，憐憫十方。』『比丘們！』這是說，有兩種法，內心要自己思考，專心致志，禮敬如來的寺廟。『比丘們！』你們應當這樣學習。』 當時，比丘們聽了佛的教誨，歡喜地奉行。 （一〇） 我聽到是這樣： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴比丘們：『有兩種因緣產生正見。哪兩種呢？接受佛法教化，內心思考止觀。』『比丘們！』這是說，有兩種因緣產生正見。『比丘們！』你們應當這樣學習。』 當時，比丘們聽了佛的教誨，歡喜地奉行。 二見和二施，愚者有二相，禮敬佛法如來廟，正見最在最後。 《增壹阿含經》火滅品第十六 （一） 我聽到是這樣： 一時，佛在舍衛國的祇樹給孤獨園。 當時，尊者難陀在舍衛城的象華園中。那時，尊者難陀在安靜的地方，就生起這樣的念頭：『如來出世非常難得，億劫才出現一次，實在難以見到，如來在漫長的歲月中才出現一次。』
English version: 『Monks!』 It is said, there are these two things, one should contemplate them internally, with focused intention, and should pay homage to the Dharma treasure and the sacred temples of the Tathagata. 『Monks!』 You should learn in this way.』 At that time, the monks, having heard the Buddha's teachings, joyfully practiced them. (Nine) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 『There are these two things, one should contemplate them internally, with focused intention, and pay homage to the temples of the Tathagata. What are the two things? The Tathagata is incomparable to the people of the world; the Tathagata has great compassion and mercy, and is mindful of the ten directions.』 『Monks!』 It is said, there are these two things, one should contemplate them internally, with focused intention, and pay homage to the temples of the Tathagata. 『Monks!』 You should learn in this way.』 At that time, the monks, having heard the Buddha's teachings, joyfully practiced them. (Ten) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 『There are two causes and two conditions for the arising of right view. What are the two? Receiving the teachings of the Dharma, and internally contemplating cessation and insight.』 『Monks!』 It is said, there are these two causes and two conditions for the arising of right view. 『Monks!』 You should learn in this way.』 At that time, the monks, having heard the Buddha's teachings, joyfully practiced them. Two views and two givings, the foolish have two characteristics, paying homage to the Dharma and the Tathagata's temples, right view is the last. Ekottara Agama Sutra, Chapter Sixteen, Extinguishing Fire (One) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Venerable Nanda was in the Elephant Flower Garden in Shravasti. At that time, the Venerable Nanda, in a quiet place, had this thought: 『The appearance of the Tathagata in the world is very rare, occurring only once in billions of kalpas, truly difficult to see, the Tathagata appears only after a long, long time.』
。猶如優曇缽花時乃出現，此亦如是。如來出世甚為難遇，億劫乃出，實不可見，此處亦難遇，一切諸行悉休息止，愛盡無餘，亦無染污，滅盡泥洹。」
爾時，有一魔行天子，知尊者難陀心中所念，便往至孫陀利釋種女所，飛在虛空，以頌而嗟嘆曰：
「汝今發歡喜， 嚴服作五樂； 難陀今舍服， 當來相娛樂。」
爾時，孫陀利釋種女聞天語已，歡喜踴躍，不能自勝，便自莊嚴，修飾房舍，敷好坐具，作倡妓樂，如難陀在家無異。爾時，王波斯匿集在普會講堂，聞難陀比丘還舍法服，習於家業。所以然者，有天在空中告其妻曰。是時，王波斯匿聞是語已，便懷愁憂，即乘駕白象，往至彼園。到已，便入華象池中，遙見尊者難陀，便前至難陀所，頭面禮足，在一面坐。
爾時，尊者難陀告波斯匿曰：「大王！何故來至此間，顏色變異？復有何事來至吾所？」
波斯匿報曰：「尊者當知，向在普集講堂，聞尊者舍法服，還作白衣。聞此語已，故來至此，不審尊者何所敕告？」
是時，難陀含笑徐告王曰：「不見不聞，大王何故作此語耶？大王！豈不從如來邊聞：我諸結已除，生死已盡，梵行已立，所作已辦，更不復受胞胎，如實而知，今成阿羅漢，心得解脫
現代漢語譯本：就像優曇缽花偶爾才會出現一樣，這種情況也是如此。如來佛出世非常難得，要經歷億劫才會出現一次，實在難以見到。這裡的情況也很難遇到，一切行為都停止休息，愛慾完全消失，沒有絲毫污染，滅盡煩惱，達到涅槃的境界。 當時，有一個魔行天子，知道尊者難陀心中所想，就前往孫陀利釋種女那裡，飛在空中，用偈頌感嘆道：『你現在應該感到歡喜，穿上華麗的衣服，奏起五種樂器；難陀現在要捨棄僧袍，將來會和你一起享樂。』 當時，孫陀利釋種女聽到天上的聲音后，歡喜雀躍，不能自已，便自己打扮，修飾房屋，鋪設好坐具，奏起歌舞音樂，就像難陀在家時一樣。當時，波斯匿王聚集在普會講堂，聽到難陀比丘要還俗，重新過在家生活。原因是，有天人在空中告訴他的妻子。這時，波斯匿王聽到這些話后，感到憂愁，就乘坐白象，前往那個園林。到達后，他進入華象池中，遠遠地看見尊者難陀，便走到難陀面前，頂禮他的雙足，在一旁坐下。 當時，尊者難陀告訴波斯匿王說：『大王！您為什麼來到這裡，臉色都變了？又有什麼事來找我呢？』 波斯匿王回答說：『尊者應該知道，我剛才在普集講堂，聽到尊者要捨棄僧袍，還俗做在家之人。聽到這些話后，我才來到這裡，不知道尊者有什麼要吩咐的？』 這時，難陀含笑慢慢地告訴國王說：『我沒有看到也沒有聽到，大王為什麼說這樣的話呢？大王！難道您沒有從如來佛那裡聽到：我的所有煩惱都已消除，生死輪迴已經結束，清凈的修行已經建立，該做的事情已經完成，不再受輪迴之苦，如實地知道，現在已經成為阿羅漢，內心得到解脫。』
English version: Just as the udumbara flower appears only rarely, so too is this the case. The appearance of a Tathagata is extremely rare, occurring only once in countless eons, truly difficult to witness. This situation here is also difficult to encounter, where all actions cease and rest, desires are completely extinguished, without any defilement, and the cycle of suffering is ended, reaching the state of Nirvana. At that time, a Mara-acting deva, knowing what Venerable Nanda was thinking, went to Sundari, a Sakyan woman, and flew in the sky, lamenting with a verse: 'You should now rejoice, adorn yourself with fine clothes, and play the five musical instruments; Nanda is now abandoning his robes, and will come to enjoy pleasures with you.' At that time, Sundari, the Sakyan woman, hearing the deva's words, was overjoyed and could not contain herself. She adorned herself, decorated her house, laid out fine seats, and made music and dancing, just as it was when Nanda was at home. At that time, King Pasenadi was gathered in the assembly hall and heard that the monk Nanda was returning to lay life. The reason was that a deva in the sky had told his wife. When King Pasenadi heard these words, he became worried and rode his white elephant to that garden. Upon arriving, he entered the Lotus Elephant Pond, and seeing Venerable Nanda from afar, he went to Nanda, bowed at his feet, and sat to one side. At that time, Venerable Nanda said to King Pasenadi: 'Great King! Why have you come here, with your face changed? And what matter brings you to me?' King Pasenadi replied: 'Venerable One, you should know that I was just in the assembly hall and heard that you were abandoning your robes and returning to lay life. Having heard these words, I came here, not knowing what you might command?' At this time, Nanda smiled and slowly told the king: 'I have neither seen nor heard, Great King, why do you speak such words? Great King! Have you not heard from the Tathagata: that all my fetters have been removed, the cycle of birth and death has ended, the pure life has been established, what needed to be done has been done, I will no longer be reborn, and I know this to be true, and now I have become an Arhat, my mind is liberated.'
。」
波斯匿曰：「我不從如來聞難陀比丘生死已盡，得阿羅漢，心得解脫。所以然者，有天來告孫陀利釋種女曰。是時，孫陀利夫人聞此語已，便作倡妓樂，修治服飾，敷諸坐具。我聞此語已，便來至尊者所。」
難陀告曰：「王不知不聞，何故大王而作是語？諸有沙門、婆羅門無不樂此休息樂、善逝樂、沙門樂、涅槃樂，而不自觀此淫火之坑。復當就者此事不然，骨猶如鎖，肉如聚石，猶蜜涂刀，坐貪小利，不慮後患。亦如果繁折枝，亦如假借不久當還，猶如劍樹之藪，亦如毒害藥，亦如毒藥，如毒華果，觀此淫慾亦復如是。意染著者此事不然，從火坑之慾乃至毒果，不觀此事，欲得度欲流、有流、見流、無明流者，此事不然。以不度欲流、有流、見流、無明流，而欲得入無餘泥洹界而般泥洹者，此事不然。大王當知，諸有沙門、婆羅門觀察此休息樂、善逝樂、沙門樂、涅槃樂，此事不然。彼以作是觀察，解了淫坑之火，猶如骨鎖、肉聚、蜜涂利刀、果繁折枝、假借不久，亦如劍樹、毒樹，如毒害藥，悉觀了知，此則有處。已解了知淫火所興，便能得渡欲流、有流、見流、無明流，此事必然。彼已渡欲流、有流、見流、無明流，此事必然
現代漢語譯本 波斯匿王說：『我不是從如來那裡聽說難陀比丘的生死已經終結，證得阿羅漢果，心已解脫。之所以這樣說，是因為有天人來告訴孫陀利釋種女說。當時，孫陀利夫人聽到這話后，就準備歌舞音樂，修飾打扮，鋪設各種坐具。我聽到這話后，就來到尊者這裡。』 難陀說：『大王您不知道也不曾聽說，為什麼大王會說這樣的話呢？所有沙門、婆羅門沒有不樂於這種休息之樂、善逝之樂、沙門之樂、涅槃之樂的，卻不自己觀察這淫慾之火坑。如果再要投入其中，這是不對的。骨頭就像鎖鏈，肉就像堆積的石頭，又像塗了蜜的刀刃，貪圖小利，不考慮後患。也像果實繁多的折斷的樹枝，也像借來的東西不久就要歸還，就像劍樹的叢林，也像毒害的藥物，也像毒藥，像有毒的花果，看待這淫慾也是如此。如果心被染著，這是不對的。從火坑般的慾望到有毒的果實，不觀察這些，想要度過欲流、有流、見流、無明流，這是不對的。如果不能度過欲流、有流、見流、無明流，卻想要進入無餘涅槃界而般涅槃，這是不對的。大王應當知道，所有沙門、婆羅門觀察這種休息之樂、善逝之樂、沙門之樂、涅槃之樂，這是不對的。他們通過這樣的觀察，瞭解了淫慾之火坑，就像骨鎖、肉聚、蜜涂的利刃、果實繁多的折枝、借來的東西不久就要歸還，也像劍樹、毒樹，像毒害的藥物，都觀察瞭解，這才是正確的。已經瞭解了淫慾之火的根源，便能度過欲流、有流、見流、無明流，這是必然的。他們已經度過欲流、有流、見流、無明流，這是必然的。』
English version King Pasenadi said, 『I did not hear from the Tathagata that the monk Nanda』s cycle of birth and death has ended, that he has attained Arhatship, and that his mind is liberated. The reason I say this is because a deva came and told Sundari, a woman of the Sakya clan. At that time, when Lady Sundari heard this, she prepared music and dancing, adorned herself, and laid out various seats. When I heard this, I came to the Venerable One.』 Nanda said, 『Your Majesty, you do not know and have not heard, why do you speak like this? All ascetics and Brahmins enjoy this bliss of rest, the bliss of the Well-Gone One, the bliss of asceticism, and the bliss of Nirvana, yet they do not observe this pit of lustful fire. If they were to enter it again, that would be wrong. Bones are like chains, flesh is like a pile of stones, like a honey-coated blade, greedy for small gains, not considering the consequences. It is also like a branch laden with fruit that is broken, like something borrowed that must soon be returned, like a thicket of sword trees, like poisonous medicine, like poison, like poisonous flowers and fruits, so is the view of lust. If the mind is stained by it, that is wrong. From the pit of desire to the poisonous fruit, without observing these, wanting to cross the flood of desire, the flood of becoming, the flood of views, and the flood of ignorance, that is wrong. If one cannot cross the flood of desire, the flood of becoming, the flood of views, and the flood of ignorance, yet wants to enter the realm of Nirvana without remainder and attain Parinirvana, that is wrong. Your Majesty should know that all ascetics and Brahmins who observe this bliss of rest, the bliss of the Well-Gone One, the bliss of asceticism, and the bliss of Nirvana, that is wrong. Through such observation, they understand the pit of lustful fire, like bone chains, piles of flesh, honey-coated blades, branches laden with fruit that are broken, something borrowed that must soon be returned, like sword trees, poisonous trees, like poisonous medicine, they observe and understand all of this, and that is correct. Having understood the origin of the fire of lust, they can cross the flood of desire, the flood of becoming, the flood of views, and the flood of ignorance, that is certain. They have already crossed the flood of desire, the flood of becoming, the flood of views, and the flood of ignorance, that is certain.』
。云何，大王！以何見何知而作是說？今我，大王！已成羅漢，生死已盡，梵行已立，所作已辦，更不復受母胞胎，心得解脫。」
爾時，王波斯匿心懷歡喜，善心生焉，白尊者難陀曰：「我今無狐疑如毛髮許，方知尊者成阿羅漢，今請辭還，國事眾多。」
難陀對曰：「宜知是時。」
爾時，王波斯匿即從坐起，頭面禮足，便退而去。波斯匿王去未幾時，時彼魔天來至尊者難陀所，住虛空中，復以此偈向難陀曰：
「夫人面如月， 金銀瓔珞身， 憶彼姿容顏， 五樂恒自娛。 彈琴鼓絃歌， 音響甚柔軟， 能除諸愁憂， 樂此林間為。」
是時，尊者難陀便作是念：「此是魔行天人。」覺知此已，復以偈報曰：
「我昔有此心， 淫泆無厭足； 為欲所纏裹， 不覺老病死。 我度愛慾淵， 無污無所染； 榮位悉是苦， 獨樂真如法。 我今無諸結， 淫怒癡悉盡； 更不習此法， 愚者當覺知。」
爾時，彼魔行天人聞此語便懷愁憂，即于彼沒不現。
爾時，眾多比丘以此因緣，具白世尊
現代漢語譯本：『大王，您是如何通過什麼見解和認知而說出這樣的話呢？』現在，大王，我已經成為阿羅漢，生死輪迴已經結束，清凈的修行已經建立，該做的事情已經完成，不再會再次受母胎之苦，內心已經獲得解脫。 當時，波斯匿王心中充滿歡喜，善念油然而生，對尊者難陀說：『我現在沒有絲毫的疑惑，就像頭髮絲那麼細微的疑惑都沒有，現在才知道尊者已經成為阿羅漢，現在請允許我告辭返回，國家事務繁多。』 難陀回答說：『您應該知道現在是時候了。』 當時，波斯匿王立即從座位上起身，頭面禮拜難陀的腳，然後退下離開了。波斯匿王離開后不久，那時魔天來到尊者難陀所在的地方，停留在虛空中，又用偈語對難陀說： 『夫人的容顏像月亮一樣美麗，身上佩戴著金銀的瓔珞，回憶起她那美麗的容貌，總是享受著五種感官的快樂。彈琴、鼓瑟、唱歌，聲音非常柔和，能夠消除各種憂愁，為什麼要在這樣的樹林里獨自修行呢？』 當時，尊者難陀就想：『這是魔行天人。』意識到這一點后，又用偈語回答說： 『我過去也有這樣的想法，對淫慾沒有厭足的時候；被慾望所纏繞，沒有覺察到衰老、疾病和死亡。我已經度過了愛慾的深淵，沒有被污染，也沒有被沾染；榮華富貴都是痛苦的根源，只有獨自享受真如之法才是真正的快樂。我現在沒有任何的束縛，淫慾、憤怒和愚癡都已經斷盡；我不會再學習這些法，愚蠢的人應該覺悟。』 當時，那個魔行天人聽到這些話后，心中充滿憂愁，立即消失不見了。 當時，許多比丘因為這個因緣，將事情詳細地稟告了世尊。
English version: 'How, O king, through what view and knowledge do you make such a statement?' Now, O king, I have become an Arhat, the cycle of birth and death has ended, the pure conduct has been established, what needed to be done has been done, I will no longer be reborn from a mother's womb, and my mind has been liberated. At that time, King Pasenadi's heart was filled with joy, and good thoughts arose. He said to the Venerable Nanda, 'I have no doubt, not even as much as a hair's breadth. Now I know that the Venerable has become an Arhat. Now, please allow me to take my leave and return, as there are many state affairs to attend to.' Nanda replied, 'You should know that it is time.' At that time, King Pasenadi immediately rose from his seat, bowed his head to Nanda's feet, and then withdrew and left. Not long after King Pasenadi left, the Mara Deva came to where Venerable Nanda was, stayed in the air, and again spoke to Nanda in verse: 'The lady's face is as beautiful as the moon, her body adorned with gold and silver necklaces. Recalling her beautiful appearance, she always enjoys the five sensual pleasures. Playing the lute, strumming the strings, and singing, the sounds are very soft and can dispel all sorrows. Why are you practicing alone in this forest?' At that time, Venerable Nanda thought, 'This is a Mara-acting deva.' Realizing this, he replied in verse: 'I used to have such thoughts, with no satiety for lust; entangled by desires, I was unaware of old age, sickness, and death. I have crossed the abyss of desire, unpolluted and unstained; glory and position are all sources of suffering, only enjoying the true Dharma alone is true happiness. I now have no fetters, lust, anger, and ignorance are all extinguished; I will not practice these things again, the foolish should awaken.' At that time, the Mara-acting deva, upon hearing these words, was filled with sorrow and immediately disappeared. At that time, many monks, because of this incident, reported the matter in detail to the World Honored One.
。爾時，世尊告諸比丘：「端正比丘者，無有勝難陀比丘；諸根澹泊，亦難陀比丘是；無有欲心，亦是難陀比丘；無有瞋恚，亦是難陀比丘；無有愚癡，亦是難陀比丘；成阿羅漢，亦是難陀比丘。所以然者，難陀比丘端正，諸根寂靜。」
爾時，世尊告諸比丘：「我聲聞中弟子端正者，難陀比丘是。諸根寂靜，是亦難陀比丘。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此二法涅槃界。云何為二？有餘涅槃界、無餘涅槃界。彼云何名為有餘涅槃界？於是，比丘滅五下分結，即彼般涅槃，不還來此世，是謂名為有餘涅槃界。彼云何名為無餘涅槃界？於是，比丘盡有漏成無漏，意解脫、智慧解脫，自身作證而自遊戲：生死已盡，梵行已立，更不受有，如實知之，是謂為無餘涅槃界。此二涅槃界，當求方便，至無餘涅槃界。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說烏喻，亦當說豬喻，善思念之，吾當演說。」
對曰：「如是
現代漢語譯本： 當時，世尊告訴眾比丘：『在端正的比丘中，沒有比難陀比丘更出色的；諸根平靜淡泊，也是難陀比丘；沒有慾望，也是難陀比丘；沒有嗔恨，也是難陀比丘；沒有愚癡，也是難陀比丘；成為阿羅漢，也是難陀比丘。之所以這樣，是因為難陀比丘端正，諸根寂靜。』 當時，世尊告訴眾比丘：『我的聲聞弟子中，端正的比丘是難陀比丘。諸根寂靜的，也是難陀比丘。』 當時，眾比丘聽聞佛所說，歡喜奉行。 （二） 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴眾比丘：『有這兩種涅槃境界。哪兩種呢？有餘涅槃界和無餘涅槃界。什麼叫做有餘涅槃界呢？就是比丘滅除了五下分結，就在那裡般涅槃，不再回到這個世間，這就叫做有餘涅槃界。什麼叫做無餘涅槃界呢？就是比丘斷盡了有漏，成就無漏，心解脫、智慧解脫，自身作證而自在遊戲：生死已經斷盡，清凈的修行已經建立，不再受後有，如實地知道這些，這就叫做無餘涅槃界。這兩種涅槃境界，應當尋求方便，達到無餘涅槃界。諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛所說，歡喜奉行。 （三） 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴眾比丘：『我現在要說烏鴉的比喻，也要說豬的比喻，好好思考，我將要演說。』 眾比丘回答說：『是的。』
English version: At that time, the World-Honored One told the bhikkhus: 'Among the handsome bhikkhus, there is none superior to Nanda bhikkhu; his senses are tranquil and serene, that too is Nanda bhikkhu; without desire, that too is Nanda bhikkhu; without anger, that too is Nanda bhikkhu; without ignorance, that too is Nanda bhikkhu; having become an Arhat, that too is Nanda bhikkhu. The reason for this is that Nanda bhikkhu is handsome, and his senses are peaceful.' At that time, the World-Honored One told the bhikkhus: 'Among my disciples who are hearers, the handsome bhikkhu is Nanda bhikkhu. The one whose senses are tranquil, that too is Nanda bhikkhu.' At that time, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. (Two) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One told the bhikkhus: 'There are these two realms of Nirvana. What are the two? The Nirvana realm with residue and the Nirvana realm without residue. What is called the Nirvana realm with residue? It is when a bhikkhu has extinguished the five lower fetters, and there attains Parinirvana, not returning to this world, this is called the Nirvana realm with residue. What is called the Nirvana realm without residue? It is when a bhikkhu has exhausted the outflows, attained the outflowless, with liberation of mind and liberation through wisdom, having realized it for himself, he dwells in bliss: birth is exhausted, the holy life is established, there is no more becoming, he knows this as it is, this is called the Nirvana realm without residue. These two realms of Nirvana, one should seek the means to reach the Nirvana realm without residue. Thus, bhikkhus! You should train yourselves.' At that time, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. (Three) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One told the bhikkhus: 'I will now speak of the simile of the crow, and also speak of the simile of the pig, think well on them, I will explain.' They replied: 'Yes.'
。世尊！」是時，諸比丘從佛受教。
世尊告曰：「彼云何名為人喻如烏？猶如有人在寂靜處，恒習淫慾，作諸惡行，后便羞恥，便自悔過，向人演說，陳所作事。所以然者，或為諸梵行人，所見譏彈：『此人習欲，作諸惡行。』彼作諸惡行已，向人悔過，自知羞恥，猶如彼烏恒患苦饑，便食不凈，尋即拭𠿘，恐有餘鳥見言：『此烏食不凈。』此亦如是。若有一人在閑靜處，習於淫慾，作不善行，后便羞恥而自悔過，向人演說陳所作事。所以然者，或為諸梵行人所見記識，此人習欲，作諸惡行，是謂名為人猶如烏。
「彼云何名為人如豬。若有一人在閑靜處，長習淫慾，作諸惡行，亦不羞恥，復非悔過，向人自譽，貢高自用：『我能得五欲自娛，此諸人等不能得五欲。』彼作惡已，不羞恥，此人喻如豬，恒食不凈，臥于不凈，便自跳踉向于余豬。此亦如是。若有一人習於淫慾，作諸惡行，亦不羞恥，復非悔過，向人自譽，貢高自用：『我能得五欲自娛，此諸人不能得五欲自娛。』是名為人如豬。是故，諸比丘！當舍遠離。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
「世尊！」當時，眾比丘接受了佛陀的教誨。 世尊說道：「什麼叫做人像烏鴉呢？譬如有人在安靜的地方，經常沉溺於淫慾，做各種惡行，之後感到羞恥，便自我悔恨，向別人講述，陳述自己所做的事情。之所以這樣，是因為或許會被其他修行梵行的人看到而譏諷：『這個人沉溺於淫慾，做各種惡行。』他做了惡行之後，向別人懺悔，自己知道羞恥，就像那烏鴉經常忍受飢餓之苦，便吃不乾淨的東西，隨即擦拭喙，害怕其他鳥看到說：『這烏鴉吃不乾淨的東西。』這個人也是這樣。如果有人在安靜的地方，沉溺於淫慾，做不好的事情，之後感到羞恥而自我悔恨，向別人講述陳述自己所做的事情。之所以這樣，是因為或許會被其他修行梵行的人看到並記住，這個人沉溺於淫慾，做各種惡行，這就叫做人像烏鴉。 「什麼叫做人像豬呢？如果有人在安靜的地方，長期沉溺於淫慾，做各種惡行，也不感到羞恥，也不悔恨，反而向別人自我誇耀，驕傲自大：『我能享受五欲的快樂，這些人不能享受五欲。』他做了惡事之後，不感到羞恥，這個人就像豬一樣，經常吃不乾淨的東西，躺在不乾淨的地方，便跳來跳去地走向其他豬。這個人也是這樣。如果有人沉溺於淫慾，做各種惡行，也不感到羞恥，也不悔恨，反而向別人自我誇耀，驕傲自大：『我能享受五欲的快樂，這些人不能享受五欲的快樂。』這就叫做人像豬。所以，各位比丘！應當捨棄遠離。各位比丘！應當這樣學習。」 當時，眾比丘聽了佛陀所說，歡喜地奉行。 （四） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。
'Venerable One!' At that time, the monks received the Buddha's teachings. The World-Honored One said: 'What is meant by a person being like a crow? It is like someone in a quiet place, constantly indulging in lust, committing various evil deeds, and then feeling ashamed, repenting, and telling others, recounting what they have done. The reason for this is that they might be seen and ridiculed by other practitioners of the holy life: 『This person indulges in lust and commits various evil deeds.』 After committing evil deeds, they confess to others, knowing their own shame, just like that crow constantly suffers from hunger, then eats unclean things, and immediately wipes its beak, fearing that other birds will see and say: 『This crow eats unclean things.』 This is also the case with a person. If someone in a quiet place indulges in lust, does bad things, and then feels ashamed and repents, telling others and recounting what they have done. The reason for this is that they might be seen and remembered by other practitioners of the holy life, that this person indulges in lust and commits various evil deeds. This is what is meant by a person being like a crow.' 'What is meant by a person being like a pig? If someone in a quiet place, for a long time indulges in lust, commits various evil deeds, and is not ashamed, nor does he repent, but instead boasts to others, being arrogant and self-important: 『I can enjoy the pleasures of the five desires, these people cannot enjoy the five desires.』 After doing evil, he is not ashamed. This person is like a pig, constantly eating unclean things, lying in unclean places, and then jumping around towards other pigs. This is also the case with a person. If someone indulges in lust, commits various evil deeds, and is not ashamed, nor does he repent, but instead boasts to others, being arrogant and self-important: 『I can enjoy the pleasures of the five desires, these people cannot enjoy the pleasures of the five desires.』 This is what is meant by a person being like a pig. Therefore, monks! You should abandon and stay away from such things. Monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Four) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
爾時，世尊告諸比丘：「我今當說人有似驢者，有似牛者，諦聽！諦聽！善思念之。」
諸比丘對曰：「如是。世尊！」是時，諸比丘從佛受教。
世尊告曰：「彼云何名人像驢者？若有一人，剃除鬚髮，著三法衣，以信牢固，出家學道。爾時，彼人諸根不定，若眼見色，隨起色想，流馳萬端，爾時眼根則非清凈，生諸亂想，不能制持，眾惡普至，亦復不能護于眼根。耳聞聲，鼻嗅香，舌知味，身知細滑，意知法，隨起識病，流馳萬端，爾時意根則非清凈，生諸亂想，不能制持，眾惡普至，亦復不能護于意根。無有威儀禮節之宜，行步進止，屈伸低仰，執持衣缽，都違禁戒，便為梵行人所見譏彈：『咄，此愚人像如沙門？』便取彈舉：『設是沙門者，宜不應爾。』彼作是說：『我亦是比丘！我亦是比丘！』猶如驢入牛群之中而自稱曰：『我亦是牛！我亦是牛！』然觀其兩耳復不似牛，角亦不似，尾亦不似，音聲各異。爾時，群牛或以角抵，或以腳蹋，或以口嚙者。今此比丘亦復如是，諸根不定，若眼見色，隨起色想，流馳萬端，爾時眼根則非清凈，生諸亂想，不能制持，眾惡普至，亦復不能護于眼根
現代漢語譯本： 當時，世尊告訴眾比丘：『我現在要說人有像驢的，有像牛的，仔細聽！仔細聽！好好思考。』 眾比丘回答說：『是的，世尊！』當時，眾比丘聽從佛的教誨。 世尊說：『什麼樣的人叫做像驢的呢？如果有一個人，剃除了鬚髮，穿上三法衣，因為堅定的信仰而出家修道。這時，這個人諸根不定，如果眼睛看到顏色，就隨著產生對顏色的想法，思緒萬千，這時眼根就不清凈，產生各種雜亂的想法，不能控制自己，各種惡念都來了，也不能守護自己的眼根。耳朵聽到聲音，鼻子聞到香味，舌頭嚐到味道，身體感覺到細滑，意識知道法，都隨著產生認識上的毛病，思緒萬千，這時意根就不清凈，產生各種雜亂的想法，不能控制自己，各種惡念都來了，也不能守護自己的意根。沒有威儀禮節，行走、進退、彎腰、抬頭，拿著衣缽，都違反戒律，就被其他修行人譏諷：『唉，這個愚人像個沙門嗎？』就指責他說：『如果是個沙門，就不應該這樣。』他卻說：『我也是比丘！我也是比丘！』就像驢子進入牛群中，自己說：『我也是牛！我也是牛！』但是看它的兩隻耳朵不像牛，角也不像，尾巴也不像，聲音也不同。這時，牛群有的用角頂它，有的用腳踢它，有的用嘴咬它。現在這個比丘也是這樣，諸根不定，如果眼睛看到顏色，就隨著產生對顏色的想法，思緒萬千，這時眼根就不清凈，產生各種雜亂的想法，不能控制自己，各種惡念都來了，也不能守護自己的眼根。
English version: At that time, the World Honored One said to the monks: 'I will now speak of those who are like donkeys and those who are like cows. Listen carefully! Listen carefully! Think well about it.' The monks replied: 'Yes, World Honored One!' At that time, the monks received the Buddha's teachings. The World Honored One said: 'What kind of person is called like a donkey? If there is a person who shaves off his beard and hair, wears the three robes, and leaves home to practice the Way with firm faith. At this time, this person's senses are not stable. If the eyes see a color, they immediately generate thoughts about that color, with a myriad of thoughts flowing. At this time, the eye sense is not pure, and various chaotic thoughts arise. They cannot control themselves, all kinds of evil thoughts come, and they cannot protect their eye sense. The ears hear sounds, the nose smells fragrances, the tongue tastes flavors, the body feels smoothness, and the mind knows the Dharma. All these give rise to cognitive problems, with a myriad of thoughts flowing. At this time, the mind sense is not pure, and various chaotic thoughts arise. They cannot control themselves, all kinds of evil thoughts come, and they cannot protect their mind sense. They lack proper demeanor and etiquette. Their walking, advancing, retreating, bending, and raising their heads, and holding their robes and bowls, all violate the precepts. They are ridiculed by other practitioners: 'Alas, does this foolish person look like a Shramana?' They point out and say: 'If he is a Shramana, he should not be like this.' But he says: 'I am also a Bhikkhu! I am also a Bhikkhu!' It is like a donkey entering a herd of cows and saying: 'I am also a cow! I am also a cow!' But looking at its two ears, they are not like a cow's, nor are its horns, nor its tail, and its voice is different. At this time, the herd of cows sometimes butts it with their horns, sometimes kicks it with their feet, and sometimes bites it with their mouths. Now this Bhikkhu is also like this. His senses are not stable. If the eyes see a color, they immediately generate thoughts about that color, with a myriad of thoughts flowing. At this time, the eye sense is not pure, and various chaotic thoughts arise. They cannot control themselves, all kinds of evil thoughts come, and they cannot protect their eye sense.'
。耳聞聲，鼻嗅香，舌知味，身了細滑，意知法，隨起識病，流馳萬端，爾時意根則非清凈，生諸亂想，不能制持，眾惡普至，亦復不能護念意根。無有威儀禮節之宜，行步進止，屈伸低仰，執持禁戒，便為梵行人所見譏彈：『咄，此愚人像如沙門？』便見彈舉：『設是沙門者，宜不應爾。』爾時彼作是說：『我是沙門。』猶如驢入于牛群，是謂人像驢者也。
「彼人云何像牛者耶？若有一人，剃除鬚髮，著三法衣，以信牢固，出家學道。爾時，彼人諸根寂定，飲食知節，竟日經行，未曾舍離意游三十七道品之法。若眼見色，不起色想，亦無流馳之念，爾時眼根則應清凈，生諸善想，亦能制持，無復諸惡，常擁護于眼根。耳聲、鼻香、口味、身細滑、意法不起識病，爾時意根則得清凈。彼人便到諸梵行人所，諸梵行人遙以見來，各自揚聲：『善來，同學！』隨時供養，不使有短，猶如良牛入牛眾中，而自稱說：『我今是牛！』然其毛尾、耳角、音聲都悉是牛，諸牛見已，各來舐體。此亦如是，剃除鬚髮，著三法衣，以信牢固，出家學道。爾時，彼人諸根寂定，飲食知節，竟日經行，未曾舍離意游三十七道品之法
現代漢語譯本：耳朵聽到聲音，鼻子聞到氣味，舌頭嚐到味道，身體感受到細滑，意識認知到法，隨著這些產生識別的毛病，思緒奔流，千頭萬緒。這時意根不清凈，產生各種雜亂的想法，不能控制和保持，各種惡念紛紛涌來，也不能守護意根。沒有威儀禮節，行走、進退、屈伸、低頭、抬頭，遵守戒律，都被修行人譏諷：『唉，這個愚人像個沙門嗎？』便被指責：『如果真是沙門，就不應該這樣。』這時他卻說：『我是沙門。』就像驢混入牛群，這就是人像驢的樣子。 那人怎樣才像牛呢？如果有一個人，剃除鬚髮，穿上三法衣，以堅定的信念出家學道。這時，他諸根寂靜，飲食有節制，整天都在經行，從不讓心離開三十七道品的修行。如果眼睛看到顏色，不起色相，也沒有散亂的念頭，這時眼根就清凈了，產生各種善念，也能控制和保持，沒有各種惡念，常常守護眼根。耳朵聽到聲音，鼻子聞到氣味，舌頭嚐到味道，身體感受到細滑，意識認知到法，不起識別的毛病，這時意根就清凈了。這個人來到修行人那裡，修行人遠遠地看到他來，都高聲說：『歡迎，道友！』隨時供養，不讓他缺少什麼，就像良牛進入牛群，自己說：『我就是牛！』他的毛、尾巴、耳朵、角、聲音都像牛，牛群看到他，都來舔他的身體。這個人也是這樣，剃除鬚髮，穿上三法衣，以堅定的信念出家學道。這時，他諸根寂靜，飲食有節制，整天都在經行，從不讓心離開三十七道品的修行。
English version: Hearing sounds with the ear, smelling fragrances with the nose, tasting flavors with the tongue, feeling smoothness with the body, and knowing the Dharma with the mind, these give rise to the sickness of perception, causing thoughts to flow and wander in countless directions. At this time, the mind-root is not pure, giving rise to various chaotic thoughts, unable to control and maintain itself. All kinds of evil thoughts arise, and one is unable to protect the mind-root. Lacking proper conduct and etiquette, in walking, advancing, retreating, bending, bowing, and observing precepts, one is ridiculed by fellow practitioners: 『Alas, does this fool resemble a Shramana?』 They are then criticized: 『If he were truly a Shramana, he should not act like this.』 At this point, he says: 『I am a Shramana.』 This is like a donkey entering a herd of cows; this is what it means to be a person who resembles a donkey. How does a person resemble a cow? If a person shaves their head and beard, wears the three robes, and with firm faith, leaves home to study the Way. At this time, their senses are tranquil, they are moderate in eating, they practice walking meditation all day long, and never let their mind stray from the practice of the thirty-seven factors of enlightenment. If the eyes see a color, they do not give rise to the thought of color, nor do they have scattered thoughts. At this time, the eye-root is pure, giving rise to various good thoughts, and they are able to control and maintain themselves. There are no evil thoughts, and they constantly protect the eye-root. Hearing sounds with the ear, smelling fragrances with the nose, tasting flavors with the tongue, feeling smoothness with the body, and knowing the Dharma with the mind, without the sickness of perception, at this time, the mind-root becomes pure. This person then goes to the place of fellow practitioners, and the fellow practitioners, seeing them from afar, all call out: 『Welcome, fellow practitioner!』 They provide for them at all times, not letting them lack anything, just like a good cow entering a herd of cows, and saying: 『I am a cow!』 Their fur, tail, ears, horns, and voice are all like a cow. When the cows see them, they all come to lick their body. This is also the case for this person, who shaves their head and beard, wears the three robes, and with firm faith, leaves home to study the Way. At this time, their senses are tranquil, they are moderate in eating, they practice walking meditation all day long, and never let their mind stray from the practice of the thirty-seven factors of enlightenment.
。若眼見色，不起色想，亦無流馳之念，爾時眼根則得清凈，生諸善想，亦能制持，無復諸惡，常擁護于眼根。耳聲、鼻香、口味、身細滑、意法不起識病，爾時意根則得具足，是謂此人像牛者也。如是，諸比丘！當學如牛，莫像如驢也。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說善、不善行，諦聽！諦聽！善思念之。」
諸比丘對曰：「如是。世尊！」
世尊告彼：「云何名為不善？云何名為善？所謂殺生為不善，不殺為善。不與取為不善，與取為善。淫泆為不善，不淫為善。妄語為不善，不妄語為善。綺語為不善，不綺語為善。兩舌為不善，不兩舌為善。斗亂彼此為不善，不鬥亂彼此為善。貪他為不善，不貪他為善。起恚為不善，不起恚為善。邪見為不善，正見為善。如是，比丘！行此惡已，墮畜生、餓鬼、地獄中。設行善者，便生人中、天上，及諸善趣阿須倫中。是故，當遠離惡行，修習善行。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：如果眼睛看到顏色，不產生對顏色的執著，也沒有隨波逐流的念頭，這時眼根就能清凈，產生各種善念，也能自我控制，不再有各種惡念，常常守護著眼根。耳朵聽到聲音、鼻子聞到氣味、舌頭嚐到味道、身體感受到細滑、意識接觸到事物時，不起識別的病態，這時意根就能圓滿具足，這就是說這個人像牛一樣。諸位比丘！應當學習像牛一樣，不要像驢一樣。諸位比丘！應當這樣學習。 當時，眾比丘聽了佛的教誨，歡喜地奉行。 （五） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我現在要說善行和不善行，仔細聽！仔細聽！好好思考！』 眾比丘回答說：『是的，世尊！』 世尊告訴他們：『什麼叫做不善？什麼叫做善？所謂殺生是不善，不殺生是善。偷盜是不善，不偷盜是善。邪淫是不善，不邪淫是善。妄語是不善，不妄語是善。花言巧語是不善，不花言巧語是善。兩舌是不善，不兩舌是善。挑撥離間是不善，不挑撥離間是善。貪圖他人財物是不善，不貪圖他人財物是善。生起嗔恨是不善，不生起嗔恨是善。邪見是不善，正見是善。這樣，比丘們！做了這些惡行，就會墮入畜生、餓鬼、地獄之中。如果做了善行，就會生在人間、天上，以及各種善趣的阿修羅中。所以，應當遠離惡行，修習善行。諸位比丘！應當這樣學習。』 當時，眾比丘聽了佛的教誨，歡喜地奉行。 （六） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。
English version: If the eye sees a color, and does not give rise to attachment to that color, nor does it have a wandering thought, then the eye faculty becomes pure, giving rise to good thoughts, and is able to control itself, no longer having evil thoughts, and constantly protects the eye faculty. When the ear hears a sound, the nose smells an odor, the tongue tastes a flavor, the body feels smoothness, and the mind encounters a phenomenon, without giving rise to the sickness of recognition, then the mind faculty becomes complete and fulfilled. This is what is meant by a person being like an ox. Monks! You should learn to be like an ox, not like a donkey. Monks! You should learn in this way. At that time, the monks, having heard the Buddha's teachings, joyfully practiced them. (Five) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One said to the monks: 'I will now speak about good and bad actions. Listen carefully! Listen carefully! And contemplate them well.' The monks replied: 'Yes, World-Honored One!' The World-Honored One told them: 'What is called bad? What is called good? Killing is bad, not killing is good. Stealing is bad, not stealing is good. Sexual misconduct is bad, not engaging in sexual misconduct is good. Lying is bad, not lying is good. Frivolous speech is bad, not engaging in frivolous speech is good. Sowing discord is bad, not sowing discord is good. Stirring up conflict is bad, not stirring up conflict is good. Coveting others' possessions is bad, not coveting others' possessions is good. Giving rise to anger is bad, not giving rise to anger is good. Wrong view is bad, right view is good. Thus, monks! Having done these bad actions, one will fall into the realms of animals, hungry ghosts, and hell. If one does good actions, one will be born among humans, in the heavens, and in the good realms of the Asuras. Therefore, one should avoid bad actions and cultivate good actions. Monks! You should learn in this way.' At that time, the monks, having heard the Buddha's teachings, joyfully practiced them. (Six) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
爾時，世尊告諸比丘：「我當與汝等說微妙法，初善、中善、至竟亦善，有義、有味，得修具足梵行之法，所謂二法也。諦聽！諦聽！善思念之，吾當與汝具足說之。」
諸比丘對曰：「如是。世尊！」是時，諸比丘從佛受教。
世尊告曰：「彼云何為二法？所謂邪見、正見，邪治、正治，邪語、正語，邪業、正業，邪命、正命，邪方便、正方便，邪念、正念：邪三昧、正三昧，是謂比丘名為二法。我今已與汝說此二法，如來所應為者，今已周訖。善念、觀誦，勿有懈惓，今不行者，後悔無及。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說燭明之法，亦當說由燭趣道之業。諦聽！諦聽！善思念之。」
諸比丘對曰：「如是。世尊！」
爾時，世尊告諸比丘：「彼云何名燭明者？所謂貪淫、瞋恚、愚癡盡。彼云何名為由燭趣道之業？所謂正見、正治、正語、正業、正命、正方便、正念、正三昧，是謂由燭趣道之業。我由此已說燭明，亦說由燭趣道之業，如來所應為者，今已周訖。善念、諷誦，勿有懈怠，今不行者，後悔無及
現代漢語譯本：
當時，世尊告訴眾比丘：『我將為你們講述微妙的佛法，這佛法初善、中善、至終都善，有意義、有滋味，能使人修習圓滿的梵行，這就是所謂的二法。仔細聽！仔細聽！好好思考，我將為你們詳細講述。』 眾比丘回答說：『是的，世尊！』當時，眾比丘接受了佛的教誨。 世尊說道：『這所謂的二法是什麼呢？就是邪見和正見，邪思和正思，邪語和正語，邪業和正業，邪命和正命，邪方便和正方便，邪念和正念，邪定和正定，這就是比丘所說的二法。我已經為你們講述了這二法，如來所應做的事，現在已經圓滿完成。要好好記住、觀察和背誦，不要懈怠，現在不修行，將來後悔就來不及了。』 當時，眾比丘聽了佛的教誨，歡喜地奉行。 （七） 我聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我現在將講述光明之法，也將講述通過光明走向正道的修行。仔細聽！仔細聽！好好思考。』 眾比丘回答說：『是的，世尊！』 當時，世尊告訴眾比丘：『這所謂的「光明」是什麼呢？就是貪慾、嗔恚、愚癡的止息。這所謂的「通過光明走向正道的修行」是什麼呢？就是正見、正思、正語、正業、正命、正方便、正念、正定，這就是通過光明走向正道的修行。我已經講述了光明，也講述了通過光明走向正道的修行，如來所應做的事，現在已經圓滿完成。要好好記住、諷誦，不要懈怠，現在不修行，將來後悔就來不及了。』
English version:
At that time, the World Honored One addressed the bhikkhus, saying: 'I will now explain to you the subtle Dharma, which is good in the beginning, good in the middle, and good in the end. It is meaningful and flavorful, and it enables one to cultivate the complete Brahma-faring. This is what is called the two dharmas. Listen carefully! Listen carefully! Think well, and I will explain it to you in detail.' The bhikkhus replied: 'Yes, World Honored One!' At that time, the bhikkhus received the Buddha's teachings. The World Honored One said: 'What are these two dharmas? They are wrong view and right view, wrong thought and right thought, wrong speech and right speech, wrong action and right action, wrong livelihood and right livelihood, wrong effort and right effort, wrong mindfulness and right mindfulness, wrong concentration and right concentration. These are what bhikkhus call the two dharmas. I have already explained these two dharmas to you. What the Tathagata should do has now been completed. Remember well, observe, and recite, do not be lazy. If you do not practice now, you will regret it later.' At that time, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them. (7) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One addressed the bhikkhus, saying: 'I will now explain the Dharma of illumination, and I will also explain the practice of going towards the path through illumination. Listen carefully! Listen carefully! Think well.' The bhikkhus replied: 'Yes, World Honored One!' At that time, the World Honored One addressed the bhikkhus, saying: 'What is this so-called 'illumination'? It is the cessation of greed, hatred, and delusion. What is this so-called 'practice of going towards the path through illumination'? It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the practice of going towards the path through illumination. I have already explained illumination, and I have also explained the practice of going towards the path through illumination. What the Tathagata should do has now been completed. Remember well, recite, do not be lazy. If you do not practice now, you will regret it later.'
。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此二力。云何為二力？所謂忍力、思惟力，設吾無此二力者，終不成無上正真等正覺。又無此二力者，終不于優留毗處六年苦行，亦復不能降伏魔怨，成無上正真之道，坐于道場。以我有忍力、思惟力故，便能降伏魔眾，成無上正真之道，坐于道場。是故，諸比丘！當求方便，修此二力，忍力、思惟力，便成須陀洹道、斯陀含道、阿那含道、阿羅漢道，于無餘涅槃界而般涅槃。如是。諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，尊者阿那律在拘尸那竭國本所生處。爾時，釋、梵、四天王及五百天人，並二十八大鬼神王，便往至尊者阿那律所。到已，頭面禮足，在一面住。復以此偈嘆阿那律曰：
「歸命人中上， 眾人所敬奉； 我等今不知， 為依何等禪？」
爾時，有梵志名曰阇拔吒，是梵摩喻弟子。復至尊者阿那律所，頭面禮足，在一面坐
現代漢語譯本 當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（八）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『有這兩種力量。哪兩種力量呢？就是忍耐的力量和思惟的力量。如果我沒有這兩種力量，最終不能成就無上正等正覺。又如果沒有這兩種力量，最終不會在優留毗處進行六年苦行，也不能降伏魔怨，成就無上正真之道，坐在道場。因為我有忍耐的力量和思惟的力量，才能降伏魔眾，成就無上正真之道，坐在道場。因此，眾比丘！應當尋求方便，修習這兩種力量，忍耐的力量和思惟的力量，便能成就須陀洹道、斯陀含道、阿那含道、阿羅漢道，在無餘涅槃界而般涅槃。』 如此。眾比丘！應當這樣學習。
當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（九）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，尊者阿那律在拘尸那竭國他出生的地方。當時，釋提桓因、梵天、四大天王以及五百天人，還有二十八大鬼神王，便前往尊者阿那律所在之處。到達后，他們頭面禮足，在一旁站立。又用這首偈頌讚嘆阿那律說：
『歸命人中上， 眾人所敬奉； 我等今不知， 為依何等禪？』
當時，有一位名叫阇拔吒的婆羅門，是梵摩喻的弟子。也來到尊者阿那律所在之處，頭面禮足，在一旁坐下。
English version At that time, the monks, having heard what the Buddha had said, joyfully practiced it.
(8)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World-Honored One told the monks: 'There are these two powers. What are the two powers? They are the power of patience and the power of contemplation. If I did not have these two powers, I would ultimately not have attained the Unsurpassed, Right, and Perfect Enlightenment. And if I did not have these two powers, I would ultimately not have practiced asceticism for six years in Uruvilva, nor would I have been able to subdue the demonic forces, attain the Unsurpassed, Right, and Perfect Path, and sit at the Bodhi tree. Because I have the power of patience and the power of contemplation, I was able to subdue the demonic hosts, attain the Unsurpassed, Right, and Perfect Path, and sit at the Bodhi tree. Therefore, monks! You should seek means to cultivate these two powers, the power of patience and the power of contemplation, and you will attain the path of a Stream-enterer, the path of a Once-returner, the path of a Non-returner, and the path of an Arhat, and enter Parinirvana in the realm of Nirvana without remainder.' Thus, monks! You should learn in this way.
At that time, the monks, having heard what the Buddha had said, joyfully practiced it.
(9)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the Venerable Anuruddha was in Kushinagar, at the place where he was born. At that time, Shakra, Brahma, the Four Heavenly Kings, and five hundred devas, along with twenty-eight great Yaksha kings, went to where the Venerable Anuruddha was. Having arrived, they bowed their heads to his feet and stood to one side. They then praised Anuruddha with this verse:
'Homage to the highest among men, Respected by all; We do not know now, Upon what kind of meditation do you rely?'
At that time, there was a Brahmin named Jabhata, a disciple of Brahmayu. He also came to where the Venerable Anuruddha was, bowed his head to his feet, and sat to one side.
。爾時，彼梵志問阿那律曰：「我昔在王宮生，未曾聞此自然之香，為有何人來至此間，為是天、龍、鬼神、人、非人乎？」
爾時，阿那律報梵志曰：「曏者釋、梵、四天王及五百天人，並二十八大鬼神王，來至我所，頭面禮足，在一面住。復以此偈而嘆我曰：
「『自歸人中上， 眾人所敬奉； 我等今不知， 為依何等禪？』」
梵志問曰：「以何等故，我今不見其形？釋、梵、四天王為何所在？」
阿那律報曰：「以汝無有天眼故也，是故不見釋、梵、四天王及五百天人，及二十八大鬼神王。」
梵志問曰：「設我能得天眼者，見此釋、梵、四天王及二十八大鬼神王耶？」
阿那律報曰：「設當得天眼者，便能見釋、梵、四天王及五百天人，並二十八大鬼神王。然復，梵志！此天眼者何足為奇！有梵天名曰千眼，彼見此千世界，如有眼之士，自手掌中觀其寶冠。此梵天亦如是，見此千世界無有掛礙，然此梵天不自見身所著衣服。」
梵志問曰：「何以故？千眼梵天不自見形所著服飾？」
阿那律曰：「以其彼天無有無上智慧眼故，故不自見己身所著服飾
現代漢語譯本：當時，那位婆羅門問阿那律說：『我以前在王宮裡出生，從未聞到過這種自然的香氣，是有什麼人來到這裡呢？是天神、龍、鬼神、人還是非人呢？』 當時，阿那律回答婆羅門說：『剛才釋提桓因、梵天、四大天王以及五百位天人，還有二十八位大鬼神王，來到我這裡，向我頂禮，然後站在一邊。他們還用偈頌讚嘆我說：』 『『您是人中至尊，眾人所敬奉；我們現在不知道，您是依靠什麼禪定？』』 婆羅門問道：『因為什麼緣故，我現在看不見他們的身影？釋提桓因、梵天、四大天王在哪裡呢？』 阿那律回答說：『因為你沒有天眼，所以看不見釋提桓因、梵天、四大天王以及五百位天人，還有二十八位大鬼神王。』 婆羅門問道：『如果我能得到天眼，就能看見釋提桓因、梵天、四大天王以及二十八位大鬼神王嗎？』 阿那律回答說：『如果能得到天眼，就能看見釋提桓因、梵天、四大天王以及五百位天人，還有二十八位大鬼神王。然而，婆羅門！這天眼又有什麼稀奇的呢！有一位梵天名叫千眼，他能看見這千個世界，就像有眼睛的人，在自己手掌中觀看他的寶冠一樣。這位梵天也是這樣，看見這千個世界沒有任何障礙，然而這位梵天卻看不見自己身上所穿的衣服。』 婆羅門問道：『為什麼呢？千眼梵天為什麼看不見自己身上所穿的衣服呢？』 阿那律說：『因為那位天人沒有無上的智慧眼，所以看不見自己身上所穿的衣服。』
English version: At that time, the Brahmin asked Aniruddha, 『I was born in the royal palace before, and I have never smelled such a natural fragrance. Who has come here? Is it a deva, a dragon, a ghost, a human, or a non-human?』 At that time, Aniruddha replied to the Brahmin, 『Just now, Śakra, Brahmā, the Four Heavenly Kings, and five hundred devas, along with twenty-eight great yaksha kings, came to me, bowed their heads to my feet, and stood to one side. They also praised me with these verses:』 『『You are the supreme among humans, revered by all; we do not know now, what kind of meditation do you rely on?』』 The Brahmin asked, 『For what reason can I not see their forms now? Where are Śakra, Brahmā, and the Four Heavenly Kings?』 Aniruddha replied, 『Because you do not have the divine eye, therefore you cannot see Śakra, Brahmā, the Four Heavenly Kings, the five hundred devas, and the twenty-eight great yaksha kings.』 The Brahmin asked, 『If I could obtain the divine eye, would I be able to see Śakra, Brahmā, the Four Heavenly Kings, and the twenty-eight great yaksha kings?』 Aniruddha replied, 『If you were to obtain the divine eye, you would be able to see Śakra, Brahmā, the Four Heavenly Kings, the five hundred devas, and the twenty-eight great yaksha kings. However, Brahmin! What is so extraordinary about this divine eye! There is a Brahmā named Thousand Eyes, who can see this thousand worlds, just as a person with eyes can see his own jeweled crown in the palm of his hand. This Brahmā is also like that, seeing these thousand worlds without any obstruction, yet this Brahmā cannot see the clothes he wears on his own body.』 The Brahmin asked, 『Why is that? Why can』t the Thousand-Eyed Brahmā see the clothes he wears on his own body?』 Aniruddha said, 『Because that deva does not have the supreme eye of wisdom, therefore he cannot see the clothes he wears on his own body.』
。」
梵志問曰：「設我得無上智慧眼者，見此身所著服飾不耶？」
阿那律曰：「若能得無上智慧眼者，則能見己形所著服飾。」
梵志問曰：「愿尊與我說極妙之法，使得無上智慧之眼。」
阿那律曰：「汝有戒耶？」
梵志問曰：「云何名之為戒？」
阿那律曰：「不作眾惡，不犯非法。」
梵志報曰：「如此戒者，我堪奉持如此之戒。」
阿那律曰：「汝今，梵志！當持禁戒，無失毫釐，亦當除去憍慢之結，莫計吾我染著之想。」
時，梵志復問阿那律曰：「何者是吾？何者是我？何者是憍慢結？」
阿那律曰：「吾者是神識也，我者是形體之具也。于中起識生吾、我者，是名為憍慢結也。是故，梵志！當求方便，除此諸結。如是，梵志！當作是學。」
梵志即從座起，禮阿那律足，繞三匝而去。未至所在，于中道思惟此義，諸塵垢盡，得法眼凈。
爾時，有天昔與此梵志親友，知識梵志心中所得諸塵垢盡，得法眼凈。爾時，彼天覆往至尊者阿那律所，頭面禮足，在一面住。即以此偈嘆阿那律曰：
「梵志未至家， 中道得道跡； 垢盡法眼凈， 無疑無猶豫
梵志問道：『如果我獲得了無上的智慧之眼，能看到我身上穿的衣服嗎？』 阿那律回答說：『如果能獲得無上的智慧之眼，就能看到自己身上穿的衣服。』 梵志問道：『希望您能為我講說最精妙的佛法，使我獲得無上的智慧之眼。』 阿那律問道：『你持戒嗎？』 梵志問道：『什麼叫做戒？』 阿那律回答說：『不做各種惡事，不觸犯非法之事。』 梵志回答說：『這樣的戒律，我能夠奉持。』 阿那律說：『你現在，梵志！應當持守戒律，不要有絲毫的缺失，也應當去除驕慢的束縛，不要執著于『我』的念頭。』 這時，梵志又問阿那律：『什麼是『我』？什麼是『我』？什麼是驕慢的束縛？』 阿那律說：『「我」是指神識，「我」是指形體的構成。在其中產生意識，認為有「我」的，就叫做驕慢的束縛。所以，梵志！應當尋求方法，去除這些束縛。這樣，梵志！應當這樣學習。』 梵志立刻從座位上站起來，禮拜阿那律的腳，繞著他走了三圈后離開。還沒到家，在半路上思考這個道理，各種塵垢都消除了，獲得了清凈的法眼。 當時，有個天人過去是這位梵志的親友，知道梵志心中所有的塵垢都消除了，獲得了清凈的法眼。當時，那位天人又來到尊者阿那律那裡，頭面禮足，站在一邊。就用這首偈頌讚嘆阿那律說： 『梵志還沒到家，在半路上就證得了道跡；塵垢都消除了，法眼清凈，沒有疑惑也沒有猶豫。』
The Brahmin asked: 'If I were to obtain the supreme eye of wisdom, would I be able to see the clothes I am wearing on this body?' Aniruddha replied: 'If one were to obtain the supreme eye of wisdom, then one would be able to see the clothes one is wearing on one's own body.' The Brahmin asked: 'I wish that you would explain to me the most wonderful Dharma, so that I may obtain the supreme eye of wisdom.' Aniruddha asked: 'Do you observe precepts?' The Brahmin asked: 'What is meant by precepts?' Aniruddha replied: 'Not committing various evil deeds, not violating what is unlawful.' The Brahmin replied: 'Such precepts, I am able to uphold such precepts.' Aniruddha said: 'Now, Brahmin! You should uphold the precepts, without the slightest lapse, and you should also remove the bonds of arrogance, do not cling to the thought of 'I' and 'mine'.' At this time, the Brahmin again asked Aniruddha: 'What is 'I'? What is 'mine'? What is the bond of arrogance?' Aniruddha said: '「I」 refers to consciousness, 「mine」 refers to the constituents of the physical body. The arising of consciousness within them, thinking there is an 「I」, is called the bond of arrogance. Therefore, Brahmin! You should seek a way to remove these bonds. Thus, Brahmin! You should learn in this way.' The Brahmin immediately rose from his seat, bowed at Aniruddha's feet, walked around him three times, and left. Before reaching home, while contemplating this meaning on the way, all defilements were eliminated, and he obtained the pure Dharma eye. At that time, there was a deva who was formerly a close friend of this Brahmin, who knew that all the defilements in the Brahmin's heart had been eliminated, and that he had obtained the pure Dharma eye. At that time, that deva again went to the Venerable Aniruddha, bowed his head to his feet, and stood to one side. He then praised Aniruddha with this verse: 'The Brahmin had not yet reached home, on the way he attained the path; all defilements were eliminated, the Dharma eye was pure, without doubt or hesitation.'
。」
爾時，尊者阿那律復以偈告天曰：
「我先觀彼心， 中間應道跡； 彼人迦葉佛， 曾聞此法教。」
爾時，尊者阿那律即其時離彼處，在人間游，漸漸至舍衛國，到世尊所，頭面禮足，在一面住。爾時，世尊具以法語告阿那律，阿那律受佛教已，便從坐起，頭面禮足，便退而去。
爾時，世尊告諸比丘：「我聲聞中弟子，得天眼第一者，所謂阿那律比丘是。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，尊者羅云奉修禁戒，無所觸犯，小罪尚避，況復大者，然不得有漏心解脫。爾時，眾多比丘便至世尊所，頭面禮足，在一面坐。爾時，眾多比丘白世尊曰：「羅云比丘奉修禁戒，無所觸犯，然故有漏心不解脫。」
爾時，世尊便說此偈：
「具足禁戒法， 諸根亦成就， 漸漸當逮得， 一切結使盡。
「是故，諸比丘！常當念修治正法，無有漏失。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 當時，尊者阿那律又用偈語告訴天人說： 『我先觀察他的心，中間應該有修道的軌跡；那個人在迦葉佛時，曾經聽聞過這個佛法教誨。』 當時，尊者阿那律隨即離開那個地方，在人間遊歷，漸漸來到舍衛國，到達世尊所在的地方，頂禮佛足，在一旁站立。當時，世尊用佛法教誨阿那律，阿那律接受佛的教誨后，就從座位起身，頂禮佛足，然後退下離開了。 當時，世尊告訴眾比丘：『我的聲聞弟子中，得到天眼第一的，就是阿那律比丘。』 當時，眾比丘聽聞佛所說，歡喜地奉行。 （一〇） 我聽聞是這樣： 一時，佛在舍衛國祇樹給孤獨園。 當時，尊者羅云奉行戒律，沒有觸犯任何戒條，小罪尚且避免，更何況大的罪過，然而卻不能得到有漏心的解脫。當時，眾多比丘來到世尊所在的地方，頂禮佛足，在一旁坐下。當時，眾多比丘稟告世尊說：『羅云比丘奉行戒律，沒有觸犯任何戒條，然而仍然不能得到有漏心的解脫。』 當時，世尊就說了這個偈語： 『具足戒律和佛法，諸根也成就，漸漸地應當能夠達到，一切煩惱的止息。』 『所以，各位比丘！應當常常唸誦修習正法，不要有任何遺漏。各位比丘！應當這樣學習。』 當時，眾比丘聽聞佛所說，歡喜地奉行。
English version At that time, the Venerable Aniruddha again addressed the Deva with a verse: 'I first observe his mind, in between there should be traces of the path; that person, during the time of Buddha Kasyapa, had heard this Dharma teaching.' At that time, the Venerable Aniruddha then departed from that place, traveled in the human realm, gradually arrived at Sravasti, reached the place where the World Honored One was, bowed his head to the feet of the Buddha, and stood to one side. At that time, the World Honored One instructed Aniruddha with the Dharma, and after Aniruddha received the Buddha's teaching, he rose from his seat, bowed his head to the feet of the Buddha, and then withdrew and departed. At that time, the World Honored One told the Bhikkhus: 'Among my Sravaka disciples, the one who has attained the foremost divine eye is the Bhikkhu Aniruddha.' At that time, the Bhikkhus, having heard what the Buddha said, joyfully practiced it. (10) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the Venerable Rahula observed the precepts, without any transgression, avoiding even minor offenses, let alone major ones, yet he could not attain the liberation of the defiled mind. At that time, many Bhikkhus went to the place where the World Honored One was, bowed their heads to the feet of the Buddha, and sat to one side. At that time, many Bhikkhus reported to the World Honored One: 'The Bhikkhu Rahula observes the precepts, without any transgression, yet he still cannot attain the liberation of the defiled mind.' At that time, the World Honored One then spoke this verse: 'Having fulfilled the precepts and the Dharma, the faculties are also accomplished, gradually one should be able to attain, the cessation of all fetters.' 'Therefore, O Bhikkhus! You should always be mindful to cultivate the Right Dharma, without any omissions. Thus, O Bhikkhus! You should learn in this way.' At that time, the Bhikkhus, having heard what the Buddha said, joyfully practiced it.
。
難陀、涅槃、烏 驢不善有二 燭及忍思惟 梵志及羅云◎
◎增壹阿含經安般品第十七之一
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊到時，著衣持缽，將羅云入舍衛城分衛。爾時，世尊右旋顧謂羅云：「汝今當觀色為無常。」
羅云對曰：「如是，世尊！色為無常。」
世尊告曰：「羅云！痛、想、行、識皆悉無常。」
羅云對曰：「如是，世尊！痛、想、行、識皆為無常。」
是時，尊者羅云復作是念：「此有何因緣，今方向城分衛，又在道路，何故世尊而面告誨我？今宜當還歸所在，不應入城乞食。」
爾時，尊者羅云即中道還到祇桓精舍，持衣缽，詣一樹下，正身正意，結跏趺坐，專精一心，念色無常，念痛、想、行、識無常。
爾時，世尊于舍衛城乞食已，食后在祇桓精舍而自經行，漸漸至羅云所。到已，告羅云曰：「汝當修行安般之法，修行此法，所有愁憂之想皆當除盡。汝今復當修行惡露不凈想，所有貪慾盡當除滅。汝今，羅云！當修行慈心，已行慈心，所有瞋恚皆當除盡。汝今，羅云！當行悲心，已行悲心，所有害心悉當除盡
現代漢語譯本 難陀、涅槃、烏，驢不善有二，燭及忍思惟，梵志及羅云。 這是《增一阿含經》安般品第十七之一。 （一） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊到了乞食的時間，穿好衣服，拿著缽，帶著羅云進入舍衛城乞食。這時，世尊向右轉頭看著羅云說：『你現在應當觀察色是無常的。』 羅云回答說：『是的，世尊！色是無常的。』 世尊告訴他說：『羅云！受、想、行、識也都是無常的。』 羅云回答說：『是的，世尊！受、想、行、識都是無常的。』 這時，尊者羅云又這樣想：『這是什麼因緣，現在正走向城裡乞食，又在路上，為什麼世尊要當面教誨我？現在應該返回住處，不應該進城乞食。』 當時，尊者羅云就中途返回到祇桓精舍，拿著衣缽，來到一棵樹下，端正身體，集中意念，結跏趺坐，專心一意，念著色是無常的，念著受、想、行、識是無常的。 這時，世尊在舍衛城乞食完畢后，在祇桓精舍經行，漸漸走到羅云所在的地方。到了之後，告訴羅云說：『你應當修行安般之法，修行此法，所有的憂愁和煩惱都會消除。你現在還應當修行惡露不凈想，所有的貪慾都會消除。你現在，羅云！應當修行慈心，修行慈心后，所有的嗔恚都會消除。你現在，羅云！應當修行悲心，修行悲心后，所有的害人之心都會消除。』
English version Nanda, Nirvana, and U, the donkey is not good in two ways, the candle and forbearance are pondered, the Brahmin and Rahula. This is the seventeenth part of the Anapanasati chapter of the Ekottara Agama Sutra. (1) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Sravasti, in the garden of Anathapindika. At that time, when it was time for the World Honored One to beg for alms, he put on his robes, took his bowl, and led Rahula into the city of Sravasti to beg for alms. Then, the World Honored One turned his head to the right and said to Rahula, 'You should now observe that form is impermanent.' Rahula replied, 'Yes, World Honored One! Form is impermanent.' The World Honored One said, 'Rahula! Feeling, perception, mental formations, and consciousness are all impermanent.' Rahula replied, 'Yes, World Honored One! Feeling, perception, mental formations, and consciousness are all impermanent.' At that time, the Venerable Rahula thought, 'What is the reason that we are now heading to the city to beg for alms, and on the road, why does the World Honored One teach me face to face? Now I should return to my dwelling place and not enter the city to beg for alms.' Then, the Venerable Rahula returned halfway to the Jeta Grove, took his robes and bowl, went to a tree, straightened his body, focused his mind, sat in the lotus position, and concentrated his mind, contemplating that form is impermanent, and contemplating that feeling, perception, mental formations, and consciousness are impermanent. At that time, after the World Honored One had finished begging for alms in the city of Sravasti, he walked in the Jeta Grove and gradually reached the place where Rahula was. After arriving, he said to Rahula, 'You should practice the method of Anapanasati. By practicing this method, all worries and sorrows will be eliminated. You should now also practice the contemplation of the foulness of the body, and all desires will be eliminated. Now, Rahula! You should practice loving-kindness, and after practicing loving-kindness, all anger will be eliminated. Now, Rahula! You should practice compassion, and after practicing compassion, all harmful thoughts will be eliminated.'
。汝今，羅云！當行喜心，已行喜心，所有嫉心皆當除盡。汝今，羅云！當行護心，已行護心，所有憍慢悉當除盡。」
爾時，世尊向羅云便說此偈：
「莫數起著想， 恒當自順法； 如此智之士， 名稱則流佈。 與人執炬明， 壞於大闇冥； 天龍戴奉敬， 敬奉師長尊。」
是時，羅云比丘復以此偈報世尊曰：
「我不起著想， 恒復順於法； 如此智之士， 則能奉師長。」
爾時，世尊作是教敕已，便舍而去，還詣靜室。
是時，尊者羅云復作是念：「今云何修行安般，除去愁憂，無有諸想？」是時，羅云即從坐起，便往世尊所。到已，頭面禮足，在一面坐。須臾退坐，白世尊曰：「云何修行安般，除去愁憂，無有諸想，獲大果報，得甘露味？」
世尊告曰：「善哉！善哉！羅云！汝乃能于如來前而師子吼，問如此義：『云何修行安般，除去愁憂，無有諸想，獲大果報，得甘露味？』汝今，羅云！諦聽！諦聽！善思念之。吾當為汝具分別說。」
對曰：「如是，世尊！」爾時，尊者羅云從世尊受教
現代漢語譯本：『羅云，你現在應當修習歡喜心，已經修習歡喜心，所有嫉妒之心都應當徹底去除。羅云，你現在應當修習慈悲心，已經修習慈悲心，所有驕慢之心都應當徹底去除。』 當時，世尊對羅云說了這首偈語： 『不要常常生起執著之想，應當恒常順應佛法；像這樣有智慧的人，名聲就會流傳開來。 像給別人點燃火炬一樣，可以破除巨大的黑暗；天龍都會敬奉，敬奉師長尊者。』 當時，羅云比丘又用這首偈語回答世尊說： 『我不會生起執著之想，恒常順應佛法；像這樣有智慧的人，就能侍奉師長。』 當時，世尊說完這些教誨后，就離開那裡，回到自己的靜室。 當時，尊者羅云又這樣想：『現在應該如何修習安般，去除憂愁，沒有各種雜念呢？』當時，羅云就從座位上起身，前往世尊那裡。到達后，頭面頂禮佛足，在一旁坐下。過了一會兒，他退坐到一邊，對世尊說：『應該如何修習安般，才能去除憂愁，沒有各種雜念，獲得大的果報，得到甘露的滋味呢？』 世尊說：『好啊！好啊！羅云！你竟然能在如來面前發出獅子吼，問這樣的問題：『應該如何修習安般，才能去除憂愁，沒有各種雜念，獲得大的果報，得到甘露的滋味？』羅云，你現在仔細聽！仔細聽！好好思考！我將為你詳細地分別解說。』 羅云回答說：『是的，世尊！』當時，尊者羅云接受了世尊的教誨。
English version: 『Rahula, now you should practice a joyful mind, having practiced a joyful mind, all jealousy should be completely eliminated. Rahula, now you should practice a compassionate mind, having practiced a compassionate mind, all arrogance should be completely eliminated.』 At that time, the World Honored One spoke this verse to Rahula: 『Do not frequently arise attached thoughts, always follow the Dharma; such a wise person, their name will spread. Like lighting a torch for others, it can break through great darkness; gods and dragons will revere and respect, respecting and serving the honored teachers.』 At that time, the monk Rahula again replied to the World Honored One with this verse: 『I will not arise attached thoughts, always following the Dharma; such a wise person can serve the honored teachers.』 At that time, after the World Honored One had given these teachings, he left and returned to his quiet chamber. At that time, the Venerable Rahula thought again: 『How should I now practice Anapanasati, to remove sorrow, and have no various thoughts?』 At that time, Rahula rose from his seat and went to the World Honored One. Having arrived, he bowed his head to the Buddha's feet and sat to one side. After a while, he retreated to one side and said to the World Honored One: 『How should one practice Anapanasati to remove sorrow, have no various thoughts, obtain great rewards, and attain the taste of nectar?』 The World Honored One said: 『Good! Good! Rahula! You are able to roar like a lion before the Tathagata, asking such a question: 『How should one practice Anapanasati to remove sorrow, have no various thoughts, obtain great rewards, and attain the taste of nectar?』 Rahula, now listen carefully! Listen carefully! Think well! I will explain it to you in detail.』 Rahula replied: 『Yes, World Honored One!』 At that time, the Venerable Rahula received the teachings of the World Honored One.
。
世尊告曰：「於是，羅云！若有比丘樂於閑靜無人之處，便正身正意，結跏趺坐，無他異念，系意鼻頭，出息長知息長，入息長亦知息長；出息短亦知息短，入息短亦知息短；出息冷亦知息冷，入息冷亦知息冷；出息暖亦知息暖，入息暖亦知息暖。盡觀身體入息、出息，皆悉知之。有時有息亦復知有，又時無息亦復知無。若息從心出亦復知從心出。若息從心入亦復知從心入。如是，羅云，能修行安般者，則無愁憂惱亂之想，獲大果報，得甘露味。」
爾時，世尊具足與羅云說微妙法已，羅云即從坐起，禮佛足，繞三匝而去。往詣安陀園，在一樹下，正身正意，結跏趺坐，無他余念，繫心鼻頭，出息長亦知息長，入息長亦知息長；出息短亦知息短，入息短亦知息短；出息冷亦知息冷，入息冷亦知息冷；出息暖亦知息暖，入息暖亦知息暖。盡觀身體入息、出息，皆悉知之。有時有息亦復知有，有時無息亦復知無。若息從心出亦復知從心出。若息從心入亦復知從心入。
爾時，羅云作如是思惟，欲心便得解脫，無復眾惡。有覺、有觀，念持喜安，游于初禪。有覺、有觀息，內自歡喜，專其一心，無覺、無觀，三昧念喜，游於二禪。無復喜念，自守覺知身樂，諸賢聖常所求護喜念，游於三禪
現代漢語譯本： 世尊告訴羅云：『羅云啊，如果有個比丘喜歡在安靜無人的地方，就端正身體，集中意念，盤腿而坐，沒有其他雜念，將意念集中在鼻尖，呼氣時知道呼氣長，吸氣時也知道吸氣長；呼氣短時知道呼氣短，吸氣短時也知道吸氣短；呼氣冷時知道呼氣冷，吸氣冷時也知道吸氣冷；呼氣暖時知道呼氣暖，吸氣暖時也知道吸氣暖。完全觀察身體的呼氣和吸氣，都清楚地知道。有時有呼吸也知道有呼吸，有時沒有呼吸也知道沒有呼吸。如果呼吸從心中呼出，也知道是從心中呼出。如果呼吸從心中吸入，也知道是從心中吸入。』羅云啊，像這樣修行安般的人，就不會有憂愁煩惱的念頭，能獲得大的果報，得到甘露的滋味。 當時，世尊詳細地為羅云講說了微妙的佛法后，羅云就從座位上站起來，向佛陀行禮，繞佛三圈后離開。他前往安陀園，在一棵樹下，端正身體，集中意念，盤腿而坐，沒有其他雜念，將意念集中在鼻尖，呼氣長時知道呼氣長，吸氣長時也知道吸氣長；呼氣短時知道呼氣短，吸氣短時也知道吸氣短；呼氣冷時知道呼氣冷，吸氣冷時也知道吸氣冷；呼氣暖時知道呼氣暖，吸氣暖時也知道吸氣暖。完全觀察身體的呼氣和吸氣，都清楚地知道。有時有呼吸也知道有呼吸，有時沒有呼吸也知道沒有呼吸。如果呼吸從心中呼出，也知道是從心中呼出。如果呼吸從心中吸入，也知道是從心中吸入。 當時，羅云這樣思考，慾念就得到了解脫，不再有各種惡念。他有覺知、有觀察，保持著喜悅和安寧的念頭，進入了初禪。覺知和觀察停止，內心感到歡喜，專心一意，沒有覺知和觀察，在三昧的喜悅中，進入了二禪。不再有喜悅的念頭，只是守護著覺知身體的快樂，這是賢聖之人常常追求和守護的喜悅念頭，進入了三禪。
English version: The World Honored One said to Rahula, 'Rahula, if a bhikkhu enjoys being in a quiet and secluded place, he should straighten his body, focus his mind, sit cross-legged, without any other thoughts, concentrate his mind on the tip of his nose, knowing when the out-breath is long, and knowing when the in-breath is long; knowing when the out-breath is short, and knowing when the in-breath is short; knowing when the out-breath is cool, and knowing when the in-breath is cool; knowing when the out-breath is warm, and knowing when the in-breath is warm. He should fully observe the out-breath and in-breath of the body, knowing them all clearly. Sometimes he knows there is breath, and sometimes he knows there is no breath. If the breath goes out from the heart, he also knows it goes out from the heart. If the breath goes into the heart, he also knows it goes into the heart. Rahula, one who practices Anapanasati in this way will have no thoughts of sorrow, worry, or confusion, and will obtain great rewards and the taste of nectar.' At that time, after the World Honored One had fully explained the subtle Dharma to Rahula, Rahula rose from his seat, bowed to the Buddha's feet, circumambulated him three times, and departed. He went to Andha Garden, sat under a tree, straightened his body, focused his mind, sat cross-legged, without any other thoughts, concentrated his mind on the tip of his nose, knowing when the out-breath is long, and knowing when the in-breath is long; knowing when the out-breath is short, and knowing when the in-breath is short; knowing when the out-breath is cool, and knowing when the in-breath is cool; knowing when the out-breath is warm, and knowing when the in-breath is warm. He fully observed the out-breath and in-breath of the body, knowing them all clearly. Sometimes he knew there was breath, and sometimes he knew there was no breath. If the breath went out from the heart, he also knew it went out from the heart. If the breath went into the heart, he also knew it went into the heart. At that time, Rahula thought in this way, and his desire was liberated, and he no longer had any evil thoughts. With initial thought and sustained thought, maintaining the joy and peace of mindfulness, he entered the first dhyana. With the cessation of initial thought and sustained thought, he felt inner joy, focused his mind, without initial thought and sustained thought, in the joy of samadhi, he entered the second dhyana. No longer having thoughts of joy, he only guarded the awareness of bodily pleasure, which is the joy that the wise and noble ones constantly seek and protect, and he entered the third dhyana.
。彼苦樂已滅，無復愁憂，無苦無樂，護念清凈，游於四禪。
彼以此三昧，心清凈無塵穢，身體柔軟，知所從來，憶本所作，自識宿命無數劫事。亦知一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、萬生、數十萬生，成劫、敗劫，無數成劫、無數敗劫，億載不可計，我曾生彼，名某姓某，食如此食，受如此苦樂，壽命長短，彼終生此，此終生彼。彼以此三昧，心清凈無瑕穢，亦無諸結。亦知眾生所起之心，彼復以天眼清凈無瑕穢，觀眾生類：生者、逝者，善色、惡色，善趣、惡趣，若好、若丑，所行、所造，如實知之。
或有眾生，身行惡、口行惡、意行惡，誹謗賢聖，行邪見，造邪見行，身壞命終，入地獄中。或復眾生，身行善、口行善、意行善，不誹謗賢聖，恒行正見、造正見行，身壞命終，生善處天上。是謂天眼清凈無瑕穢，觀眾生類：生者、逝者，善色、惡色，善趣、惡趣，若好、若丑，所行、所造，如實知之。復更施意，成盡漏心，彼觀此苦，如實知之。復觀苦習，亦知苦盡，亦知苦出要，如實知之。彼以作是觀，欲漏心得解脫，有漏、無明漏心得解脫，已得解脫，便得解脫智：生死已盡，梵行已立，所作已辦，更不復受有，如實知之
現代漢語譯本：他的苦樂已經滅盡，不再有憂愁，沒有痛苦也沒有快樂，守護著清凈的念頭，安住在四禪的境界中。 他憑藉這種三昧，心清凈沒有塵垢，身體柔軟，知道自己從哪裡來，回憶起過去所做的事情，自己知道無數劫以來的宿命。也知道一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、萬生、數十萬生，成劫、敗劫，無數成劫、無數敗劫，億載不可計數，我曾經生在那裡，名字叫什麼，姓什麼，吃什麼樣的食物，承受什麼樣的苦樂，壽命長短，他在那裡死去，又在這裡出生，在這裡死去，又在那裡出生。他憑藉這種三昧，心清凈沒有瑕疵，也沒有各種煩惱的束縛。他也知道眾生所生起的心念，他又以清凈無瑕疵的天眼，觀察眾生：出生的、死去的，善的、惡的，善趣的、惡趣的，好的、醜的，所作所為，如實地知道。 有的眾生，身行惡、口行惡、意行惡，誹謗賢聖，行邪見，造邪見的行為，身壞命終，墮入地獄之中。有的眾生，身行善、口行善、意行善，不誹謗賢聖，恒常行正見、造正見的行為，身壞命終，生到善處天上。這就是天眼清凈沒有瑕疵，觀察眾生：出生的、死去的，善的、惡的，善趣的、惡趣的，好的、醜的，所作所為，如實地知道。他又進一步用心，成就斷盡煩惱的心，他觀察這苦，如實地知道。又觀察苦的根源，也知道苦的滅盡，也知道脫離苦的方法，如實地知道。他因為這樣觀察，欲的煩惱心得解脫，有的煩惱、無明的煩惱心得解脫，已經得到解脫，就得到解脫的智慧：生死已經滅盡，清凈的修行已經建立，該做的事情已經完成，不再受後有，如實地知道。
English version: His suffering and joy have ceased, there is no more sorrow, neither pain nor pleasure, guarding a pure mind, dwelling in the four dhyanas. With this samadhi, his mind is pure and free from defilement, his body is supple, he knows where he came from, recalls what he has done in the past, and knows his own past lives for countless kalpas. He also knows one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, a hundred lives, a thousand lives, ten thousand lives, hundreds of thousands of lives, kalpas of formation, kalpas of destruction, countless kalpas of formation, countless kalpas of destruction, countless eons, 'I was born there, my name was so-and-so, my surname was so-and-so, I ate such food, I experienced such suffering and joy, my lifespan was such, I died there and was born here, I died here and was born there.' With this samadhi, his mind is pure and without blemish, and without any fetters. He also knows the thoughts that arise in beings' minds, and with his pure and unblemished heavenly eye, he observes beings: those who are born, those who die, the good, the bad, the good realms, the bad realms, the beautiful, the ugly, what they have done, what they have created, he knows it as it is. Some beings, whose actions of body, speech, and mind are evil, who slander the noble ones, who hold wrong views, and who engage in wrong actions, after the destruction of their bodies, fall into hell. Some beings, whose actions of body, speech, and mind are good, who do not slander the noble ones, who always hold right views, and who engage in right actions, after the destruction of their bodies, are born in good realms in heaven. This is the heavenly eye, pure and without blemish, observing beings: those who are born, those who die, the good, the bad, the good realms, the bad realms, the beautiful, the ugly, what they have done, what they have created, he knows it as it is. He further applies his mind, achieving a mind that has exhausted the outflows. He observes this suffering, and knows it as it is. He also observes the origin of suffering, and knows the cessation of suffering, and knows the way to escape suffering, as it is. Because of this observation, his mind is liberated from the outflow of desire, his mind is liberated from the outflow of existence and the outflow of ignorance. Having attained liberation, he attains the wisdom of liberation: birth and death are exhausted, the holy life is established, what had to be done is done, there is no more future existence, he knows it as it is.
。是時，尊者羅云便成阿羅漢。
是時，尊者羅云已成羅漢，便從坐起，更整衣服，往至世尊所，頭面禮足，在一面住，白世尊曰：「所求已得，諸漏除盡。」
爾時，世尊告諸比丘：「諸得阿羅漢者，無有與羅云等也。論有漏盡，亦是羅云比丘。論持禁戒者，亦是羅云比丘。所以然者，諸過去如來、等正覺，亦有此羅云比丘。欲言佛子，亦是羅云比丘，親從佛生，法之上者。」
爾時，世尊告諸比丘：「我聲聞中第一弟子能持禁戒，所謂羅云比丘是。」
爾時，世尊便說此偈：
「具足禁戒法， 諸根亦成就； 漸漸當逮得， 一切結使盡。」
爾時，諸比丘聞佛所說，歡喜奉行。
◎增壹阿含經卷第七 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第八
東晉罽賓三藏瞿曇僧伽提婆譯◎安般品之二
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「二人出現於世甚為難得。云何為二人？所謂如來、至真、等正覺出現於世甚為難得；轉輪聖王出現於世甚為難得。此二人出現於世間甚為難得。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：當時，尊者羅云便證得了阿羅漢果位。 現代漢語譯本：當時，尊者羅云已經成為阿羅漢，便從座位上起身，整理好衣物，來到世尊面前，頭面頂禮世尊的雙足，然後在一旁站立，對世尊說：『我所追求的已經得到，所有的煩惱都已斷盡。』 現代漢語譯本：這時，世尊告訴眾比丘：『所有證得阿羅漢果位的人中，沒有能與羅云相比的。論斷盡煩惱，羅云比丘也是第一。論持守戒律，羅云比丘也是第一。之所以這樣說，是因為過去諸佛、等正覺，也有這位羅云比丘。要說佛子，羅云比丘也是，他是從佛陀親生，是佛法中的佼佼者。』 現代漢語譯本：這時，世尊告訴眾比丘：『我的聲聞弟子中，第一能持守戒律的，就是羅云比丘。』 現代漢語譯本：這時，世尊便說了這首偈語： 現代漢語譯本：『具足戒律和佛法，諸根也調伏成就；漸漸地當能證得，一切煩惱都斷盡。』 現代漢語譯本：當時，眾比丘聽聞佛陀所說，歡喜地奉行。 現代漢語譯本：增壹阿含經卷第七 現代漢語譯本：大正藏第 02 冊 No. 0125 增壹阿含經 現代漢語譯本：增壹阿含經卷第八 現代漢語譯本：東晉罽賓三藏瞿曇僧伽提婆譯◎安般品之二 現代漢語譯本：（二） 現代漢語譯本：我聽聞是這樣： 現代漢語譯本：一時，佛陀在舍衛國祇樹給孤獨園。 現代漢語譯本：當時，世尊告訴眾比丘：『世間出現兩種人是非常難得的。哪兩種人呢？就是如來、至真、等正覺出現於世非常難得；轉輪聖王出現於世也非常難得。這兩種人出現於世間是非常難得的。』 現代漢語譯本：當時，眾比丘聽聞佛陀所說，歡喜地奉行。
English version: At that time, the Venerable Rahula attained the state of Arhat. English version: At that time, the Venerable Rahula, having become an Arhat, rose from his seat, adjusted his robes, went to where the World Honored One was, bowed his head to the ground at the World Honored One's feet, stood to one side, and said to the World Honored One: 'What I sought has been attained, all defilements are extinguished.' English version: Then, the World Honored One told the Bhikkhus: 'Among all those who have attained Arhatship, none is equal to Rahula. In terms of the extinction of defilements, Bhikkhu Rahula is also the foremost. In terms of upholding the precepts, Bhikkhu Rahula is also the foremost. The reason for this is that the past Tathagatas, the Perfectly Enlightened Ones, also had this Bhikkhu Rahula. If one speaks of a son of the Buddha, it is also Bhikkhu Rahula, born directly from the Buddha, the foremost in the Dharma.' English version: Then, the World Honored One told the Bhikkhus: 'Among my disciples who are hearers, the foremost in upholding the precepts is Bhikkhu Rahula.' English version: Then, the World Honored One spoke this verse: English version: 'Perfect in precepts and Dharma, the senses also accomplished; gradually one will attain, the extinction of all fetters.' English version: At that time, the Bhikkhus, having heard what the Buddha said, joyfully practiced it. English version: Ekottara Agama Sutra, Scroll 7 English version: Taisho Tripitaka, Vol. 02, No. 0125, Ekottara Agama Sutra English version: Ekottara Agama Sutra, Scroll 8 English version: Translated by the Tripitaka Master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty. ◎Section Two on Mindfulness of Breathing English version: (Two) English version: Thus have I heard: English version: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. English version: At that time, the World Honored One told the Bhikkhus: 'Two kinds of people appearing in the world are very rare. What are the two? They are the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, whose appearance in the world is very rare; and the Wheel-Turning Monarch, whose appearance in the world is also very rare. These two kinds of people appearing in the world are very rare.' English version: At that time, the Bhikkhus, having heard what the Buddha said, joyfully practiced it.
。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「二人出現於世甚為難得。云何為二人？所謂辟支佛出現世間甚為難得；如來弟子漏盡阿羅漢出現世間甚為難得。是謂，比丘！此二人者出現於世甚為難得。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此二法，在於世間，甚為煩惱。云何為二法？所謂作眾惡本，起諸怨嫌，復不造善行諸德之本。是謂，比丘！二法甚為煩惱。是故，諸比丘！當覺知此煩惱法，亦當覺知不煩惱法。諸煩惱之法，當念斷除；不煩惱之法，當念修行。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「邪見眾生所念、所趣及余諸行，一切無可貴者，世間人民所不貪樂。所以然者，以其邪見不善故也。猶如有諸苦果之子。所謂苦果、苦蔘子、葶藶子、畢地槃持子，及諸餘苦子，便於良地種此諸子，然後生苗猶復故苦。所以然者，以其子本苦故
現代漢語譯本 （三） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『世間出現兩種人非常難得。哪兩種人呢？就是辟支佛出現在世間非常難得；如來弟子中漏盡的阿羅漢出現在世間非常難得。比丘們，這兩種人出現在世間是非常難得的。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （四） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『世間存在兩種法，會帶來很大的煩惱。哪兩種法呢？就是造作各種惡行的根本，引起各種怨恨嫌隙，又不修造善行和功德的根本。比丘們，這兩種法會帶來很大的煩惱。因此，比丘們，應當覺知這些煩惱之法，也應當覺知不煩惱之法。對於煩惱之法，應當想著斷除；對於不煩惱之法，應當想著修行。比丘們，應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （五） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『邪見眾生所思所想、所追求以及其他一切行為，都沒有什麼值得珍貴的，世間人民也不會喜歡。之所以這樣，是因為他們的邪見是不善的。就好像有一些苦果的種子，比如苦果、苦蔘子、葶藶子、畢地槃持子，以及其他各種苦種子，即使把這些種子種在良田里，長出的苗仍然是苦的。之所以這樣，是因為種子本身就是苦的。』
English version (3) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. Then, the World-Honored One addressed the monks, saying: 'Two kinds of persons are very difficult to find in the world. What two? A Pratyekabuddha appearing in the world is very difficult to find; a disciple of the Tathagata, an Arhat who has eradicated all defilements, appearing in the world is very difficult to find. These two, monks, are very difficult to find in the world.' Then, the monks, having heard what the Buddha had said, joyfully practiced it. (4) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. Then, the World-Honored One addressed the monks, saying: 'There are these two things in the world that are very troublesome. What two things? Namely, the root of doing all evil, giving rise to all resentment and animosity, and not cultivating the root of good deeds and virtues. These two things, monks, are very troublesome. Therefore, monks, you should be aware of these troublesome things, and you should also be aware of the things that are not troublesome. The troublesome things should be thought of as being eradicated; the things that are not troublesome should be thought of as being cultivated. Thus, monks, you should train yourselves.' Then, the monks, having heard what the Buddha had said, joyfully practiced it. (5) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. Then, the World-Honored One addressed the monks, saying: 'The thoughts, pursuits, and all other actions of beings with wrong views are not worthy of esteem, and are not desired by the people of the world. The reason for this is that their wrong views are not good. It is like having the seeds of bitter fruits, such as bitter fruit, bitter gentian seeds, pepperwort seeds, and the seeds of the 'bitter-holding' plant, and other bitter seeds. If these seeds are planted in good soil, the sprouts that grow will still be bitter. The reason for this is that the seeds themselves are bitter.'
。此邪見眾生亦復如是，所作身行、口行、意行，所趣、所念及諸惡行，一切無可貴者，世間人民所不貪樂。所以然者，以其邪見惡不善故。是故，諸比丘！當除邪見，習行正見。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「正見眾生所念、所趣及諸餘行，一切儘可貴敬，世間人民所可貪樂。所以者何？以其正見妙故。猶如有諸甜果，若甘蔗、若蒲桃果，及諸一切甘美之果，有人修治良地，而取種之，然後生子皆悉甘美，人所貪樂。所以然者，以其果子本甘美故，此正見眾生亦復如是，所念、所趣及諸餘行，一切皆可貪樂，世間人民無不喜者。所以者何？以其正見妙故。是故，諸比丘！當習行正見。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，尊者阿難在閑靜之處，獨自思惟，便生是念：「諸有生民，興愛慾想，便生欲愛，晝夜習之，無有厭足。」
爾時，尊者阿難向暮即從坐起，著衣正服，便往至世尊所。到已，頭面禮足，在一面坐
現代漢語譯本：持有邪見的人也是如此，他們所做的身行、口行、意行，所趨向的、所想的以及各種惡行，一切都沒有什麼值得珍視的，世間的人民也不會喜歡。之所以這樣，是因為他們持有邪見，是惡的、不善的。因此，各位比丘！應當去除邪見，修習正見。各位比丘！應當這樣學習。」 當時，各位比丘聽了佛的教誨，歡喜地奉行。 （六） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『持有正見的人，他們所想的、所趨向的以及其他各種行為，一切都值得珍視和尊敬，世間的人民也會喜歡。為什麼呢？因為他們持有正見，非常美好。就像有一些甜美的果實，比如甘蔗、葡萄等各種甘甜的果子，有人修整好土地，然後種植它們，之後長出的果實都非常甘美，人們都喜歡。之所以這樣，是因為果子本身就甘美。持有正見的人也是如此，他們所想的、所趨向的以及其他各種行為，一切都值得喜歡，世間的人民沒有不喜歡的。為什麼呢？因為他們持有正見，非常美好。因此，各位比丘！應當修習正見。各位比丘！應當這樣學習。』 當時，各位比丘聽了佛的教誨，歡喜地奉行。 （七） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，尊者阿難在安靜的地方，獨自思考，便產生這樣的想法：『凡是有生命的民眾，產生愛慾的想法，就會產生欲愛，日夜沉溺其中，沒有厭足的時候。』 當時，尊者阿難在傍晚時分，就從座位上起身，穿好衣服，整理好儀容，便前往世尊所在的地方。到達后，頭面頂禮佛足，在一旁坐下。
English version: Those with wrong views are also like this; their actions of body, speech, and mind, their inclinations, thoughts, and all their evil deeds, are all worthless and not desired by the people of the world. The reason for this is that their wrong views are evil and unwholesome. Therefore, monks, you should abandon wrong views and practice right views. Thus, monks, you should learn this.』 At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Six) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One said to the monks: 『The thoughts, inclinations, and all other actions of beings with right views are all worthy of respect and are desired by the people of the world. Why is this? Because their right views are excellent. It is like having sweet fruits, such as sugarcane, grapes, and all other sweet fruits. Someone cultivates good land and plants them, and then the fruits that grow are all sweet and desired by people. The reason for this is that the fruits themselves are sweet. Those with right views are also like this; their thoughts, inclinations, and all other actions are all desirable, and there is no one in the world who does not like them. Why is this? Because their right views are excellent. Therefore, monks, you should practice right views. Thus, monks, you should learn this.』 At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Seven) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the Venerable Ananda, in a quiet place, was contemplating alone and had this thought: 『When people have desires, they develop craving, and they indulge in it day and night, never finding satisfaction.』 Then, in the evening, the Venerable Ananda rose from his seat, put on his robes, and went to where the World-Honored One was. Having arrived, he bowed his head to the Buddha's feet and sat down to one side.
。爾時，尊者阿難白世尊曰：「向在靜閑之處，便生此念：『諸有眾生，興欲愛想，便生欲愛，長夜習之，無有厭足。』」
世尊告曰：「如是。阿難！如汝所言，諸有人民，興欲愛想，便增欲想，長夜習之，無有厭足。所以者何？昔者，阿難！過去世時有轉輪聖王，名曰頂生，以法治化，無有奸罔，七寶成就。所謂七寶者：輪寶、象寶、馬寶、珠寶、玉女寶、居士寶、典兵寶，是謂七寶。復有千子，勇猛強壯，能降伏諸惡，統領四天下不加刀杖。阿難當知，爾時頂生聖王便生此念：『我今有此閻浮提地，人民熾盛，多諸珍寶，我亦曾從耆年長老邊聞：「西有瞿耶尼土，人民熾盛，多諸珍寶。」我今當往統彼國土。』爾時，阿難！頂生適生斯念，將四部兵，從此閻浮地沒，便往至瞿耶尼土。
「爾時，彼土人民見聖王來，皆悉前迎，禮跪問訊：『善來，大王！今此瞿耶尼國，人民熾盛，唯愿聖王當於此治化諸人民，使從法教！』爾時，阿難！聖王頂生即于瞿耶尼統領人民，乃經數百千年。
「是時，聖王頂生復于余時便生此念：『我有閻浮提，人民熾盛，多諸珍寶，亦雨七寶，乃至於膝；今亦復有此瞿耶尼，人民熾盛，多諸珍寶。我亦曾從長年許聞：「復有弗于逮，人民熾盛，多諸珍寶
現代漢語譯本：當時，尊者阿難對世尊說：『我剛才在安靜的地方，就產生了這樣的想法：『所有眾生，如果生起對慾望的愛戀，就會產生慾望的愛，長久地習慣它，永遠不會滿足。』 世尊告訴阿難說：『是的，阿難！正如你所說，所有的人民，如果生起對慾望的愛戀，就會增長慾望的想法，長久地習慣它，永遠不會滿足。這是為什麼呢？阿難，過去世的時候，有一位轉輪聖王，名叫頂生，他用正法治理國家，沒有欺詐，擁有七種寶物。這七種寶物是：輪寶、象寶、馬寶、珠寶、玉女寶、居士寶、典兵寶，這就是七寶。他還有一千個兒子，勇猛強壯，能夠降伏各種邪惡，統治四大部洲，不用刀槍。阿難，你要知道，當時頂生聖王就產生了這樣的想法：『我現在擁有這閻浮提的土地，人民興盛，有很多珍寶，我也曾從年長的老人那裡聽說：「西方有瞿耶尼的土地，人民興盛，有很多珍寶。」我現在應當前往統治那個國家。』當時，阿難！頂生剛產生這個想法，就帶領四部軍隊，從這閻浮提消失，前往瞿耶尼的土地。 『當時，那個地方的人民看到聖王來了，都上前迎接，行禮跪拜問候：『歡迎您，大王！現在這瞿耶尼國，人民興盛，希望聖王您能在這裡治理人民，讓他們遵循正法教導！』當時，阿難！聖王頂生就在瞿耶尼統治人民，經歷了數百年千年。 『這時，聖王頂生在其他時候又產生了這樣的想法：『我擁有閻浮提，人民興盛，有很多珍寶，還下起了七寶雨，甚至到了膝蓋；現在我又擁有這瞿耶尼，人民興盛，有很多珍寶。我也曾從年長的人那裡聽說：「還有弗于逮，人民興盛，有很多珍寶。」』
English version: At that time, the Venerable Ananda said to the World Honored One: 'Just now, in a quiet place, I had this thought: 'All sentient beings, if they give rise to the thought of love for desire, will generate love for desire, habitually practice it for a long time, and never be satisfied.' The World Honored One told Ananda: 'That is so, Ananda! As you said, all people, if they give rise to the thought of love for desire, will increase the thought of desire, habitually practice it for a long time, and never be satisfied. Why is this so? Ananda, in the past, there was a Wheel-Turning Sage King named Top-Born, who governed the country with the righteous law, without deceit, and possessed seven treasures. These seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the jade maiden treasure, the householder treasure, and the military officer treasure, these are the seven treasures. He also had a thousand sons, brave and strong, able to subdue all evils, and ruled the four continents without using swords or spears. Ananda, you should know that at that time, King Top-Born had this thought: 'I now possess this land of Jambudvipa, where the people are prosperous and there are many treasures, and I have also heard from the elders: 'To the west, there is the land of Kuru, where the people are prosperous and there are many treasures.' I should now go and rule that country.' At that time, Ananda! As soon as Top-Born had this thought, he led four divisions of troops, disappeared from this Jambudvipa, and went to the land of Kuru. 'At that time, the people of that place, seeing the Sage King arrive, all came forward to greet him, bowing and asking: 'Welcome, Great King! Now this country of Kuru is prosperous, we hope that you, the Sage King, will govern the people here and guide them to follow the righteous teachings!' At that time, Ananda! King Top-Born ruled the people in Kuru for hundreds and thousands of years. 'At this time, King Top-Born had another thought at another time: 'I possess Jambudvipa, where the people are prosperous and there are many treasures, and it even rains seven treasures, up to the knees; now I also possess this Kuru, where the people are prosperous and there are many treasures. I have also heard from the elders: 'There is also Aparagodaniya, where the people are prosperous and there are many treasures.''
。」我今當往統彼國土，以法治化。』爾時，阿難！頂生聖王適生斯念，將四部兵，從瞿耶尼沒，便往至弗于逮。
「爾時，彼土人民見聖王來，皆悉前迎，禮跪問訊，異口同響而作是語：『善來，大王！今此弗于逮，人民熾盛，多諸珍寶，唯愿大王當於此治化諸人民，使從法教！』爾時，阿難！頂生聖王即于弗于逮統領人民，乃經百千萬歲。
「是時，聖王頂生復于余時便生此念：『我于閻浮提，人民熾盛，多諸珍寶，亦雨七寶，乃至於膝；今亦復有此瞿耶尼，人民熾盛，多諸珍寶；今亦復有此弗于逮國，人民熾盛，多諸珍寶。我亦曾從耆年長老邊聞：「復有郁單越，人民熾盛，多諸珍寶，所為自由，無固守者。壽不中夭，正壽千歲。在彼壽終必生天上，不墮余趣，著劫波育衣，食自然粳米。」我今當往統領彼國土，以法治化。』
「爾時，阿難！頂生聖王適生斯念，將四部兵，從弗于逮沒，便往至郁單越。遙見彼土郁然青色，見已，便問左右臣曰：『汝等普見此土郁然青色不乎？』對曰：『唯然，見之。』王告群臣曰：『此是柔軟之草，軟若天衣而無有異。此等諸賢當於斯坐。』小復前行，遙見彼土晃然黃色，便告諸臣曰：『汝等普見此土晃然黃色不乎？』對曰：『皆悉見之
『我如今應當前往統治那個國土，用佛法教化他們。』當時，阿難！頂生聖王剛產生這個念頭，就率領四部軍隊，從瞿耶尼消失，隨即到達了弗于逮。 當時，那個地方的人民看到聖王到來，都上前迎接，行禮跪拜問候，異口同聲地說：『歡迎您，大王！現在這個弗于逮，人民興盛，有很多珍寶，希望大王您能在這裡統治教化人民，讓他們遵從佛法教誨！』當時，阿難！頂生聖王就在弗于逮統治人民，經歷了百千萬年。 這時，聖王頂生又在其他時候產生了這樣的念頭：『我在閻浮提，人民興盛，有很多珍寶，也下起了七寶雨，甚至堆積到膝蓋；現在又有這個瞿耶尼，人民興盛，有很多珍寶；現在又有這個弗于逮國，人民興盛，有很多珍寶。我也曾從年長的長老那裡聽說：「還有郁單越，人民興盛，有很多珍寶，所作所為自由自在，沒有固守執著。壽命不會中途夭折，都是一千歲。在那裡壽命終結必定會生到天上，不會墮落到其他道，穿著劫波育衣，吃著天然的粳米。」我如今應當前往統治那個國土，用佛法教化他們。』 當時，阿難！頂生聖王剛產生這個念頭，就率領四部軍隊，從弗于逮消失，隨即到達了郁單越。遠遠看到那個地方鬱鬱蔥蔥的青色，看到后，就問左右大臣說：『你們都看到這個地方鬱鬱蔥蔥的青色了嗎？』回答說：『是的，看到了。』國王告訴群臣說：『這是柔軟的草，柔軟得像天衣一樣沒有差別。各位賢者應當在這裡坐下。』稍微向前走了一段路，遠遠看到那個地方閃耀的黃色，就告訴大臣們說：『你們都看到這個地方閃耀的黃色了嗎？』回答說：『都看到了。』
'I shall now go to rule that land and civilize it with the Dharma.' At that time, Ananda! King Tops-Born, having just conceived this thought, led his four divisions of troops, disappeared from Kuru, and went to Aparagodaniya. At that time, the people of that land, seeing the Holy King arrive, all came forward to greet him, bowing and paying respects, and said in unison: 'Welcome, Great King! Now this Aparagodaniya is prosperous with people and has many treasures. We wish that Your Majesty would rule and civilize the people here, and make them follow the Dharma!' At that time, Ananda! King Tops-Born ruled the people in Aparagodaniya for hundreds of millions of years. At this time, King Tops-Born again at another time had this thought: 'In Jambudvipa, the people are prosperous and there are many treasures, and it also rains seven treasures, even up to the knees; now there is also this Kuru, where the people are prosperous and there are many treasures; now there is also this Aparagodaniya, where the people are prosperous and there are many treasures. I have also heard from the elders that: "There is also Uttarakuru, where the people are prosperous and there are many treasures, where they are free to do as they please, and there are no attachments. Their lifespan is not cut short, but is a full thousand years. When they die there, they will surely be born in heaven, and will not fall into other realms, wearing robes of fine linen, and eating natural rice." I shall now go to rule that land and civilize it with the Dharma.' At that time, Ananda! King Tops-Born, having just conceived this thought, led his four divisions of troops, disappeared from Aparagodaniya, and went to Uttarakuru. From afar, he saw that land was lush and green, and having seen it, he asked his ministers: 'Do you all see that this land is lush and green?' They replied: 'Yes, we see it.' The king told his ministers: 'This is soft grass, as soft as heavenly clothing and no different. You worthy ones should sit here.' After going a little further, he saw that land was shining yellow, and told his ministers: 'Do you all see that this land is shining yellow?' They replied: 'We all see it.'
。』大王曰：『此名自然粳米，此等諸賢恒食此食。如今卿等，亦當食此粳米。』爾時，聖王小復前行，復見彼土普悉平正，遙見高臺顯望殊特，復告諸臣：『汝等頗見此土普地平正乎？』對曰：『如是，皆悉見之。』大王報曰：『此名劫波育樹衣，汝等亦復當著此樹衣。』
「爾時，阿難！彼土人民見大王來，皆起前迎，禮跪問訊，異音同響而作是說：『善來，聖王！此郁單越，人民熾盛，多諸珍寶，唯愿大王當於此治化諸人民，使從法教！』爾時，阿難！頂生聖王即于郁單越統領人民，乃經百千萬歲。
「是時，頂生聖王復于余時便生此念：『我今有閻浮地，人民熾盛，多諸珍寶，亦雨七寶，乃至於膝；今亦復有此瞿耶尼、弗于逮及此郁單越，人民熾盛，多諸珍寶。我亦曾從耆年長老邊聞：「有三十三天，快樂無比，壽命極長，衣食自然，玉女營從，不可稱計。」我今當往領彼天宮，以法治化。』
「爾時，阿難！頂生聖王適生斯念，將四部兵，從郁單越沒，便往至三十三天上。爾時，天帝釋遙見頂生聖王來，便作是說：『善來，大王！可就此坐。』爾時，阿難！頂生聖王即共釋提桓因一處坐。二人共坐，不可分別，顏貌舉動，言語聲響，一而不異
現代漢語譯本：國王說：『這叫做自然粳米，這些賢人都經常吃這種食物。現在你們也應當吃這種粳米。』當時，聖王稍微向前走，又看到那片土地普遍平坦，遠遠望見高臺顯得特別突出，又告訴各位大臣：『你們看到這片土地普遍平坦嗎？』回答說：『是的，都看到了。』國王說道：『這叫做劫波育樹衣，你們也應當穿這種樹衣。』 當時，阿難！那片土地的人民看到國王來了，都起身向前迎接，行禮跪拜問候，用不同的聲音發出相同的響聲說道：『歡迎您，聖王！這郁單越，人民興盛，有很多珍寶，只希望大王您在這裡統治教化人民，使他們遵從佛法教誨！』當時，阿難！頂生聖王就在郁單越統治人民，經歷了百千萬年。 這時，頂生聖王又在其他時候產生了這樣的想法：『我現在有閻浮提，人民興盛，有很多珍寶，也下七寶雨，甚至到膝蓋那麼深；現在又有這瞿耶尼、弗于逮和這郁單越，人民興盛，有很多珍寶。我也曾從年長的老人那裡聽說：「有三十三天，快樂無比，壽命極長，衣食自然，玉女侍奉，數不勝數。」我現在應當前往統治那裡的天宮，用佛法教化他們。』 當時，阿難！頂生聖王剛產生這個想法，就帶領四部兵，從郁單越消失，直接前往三十三天。當時，天帝釋遠遠看到頂生聖王來了，就說道：『歡迎您，大王！請坐這裡。』當時，阿難！頂生聖王就和釋提桓因坐在一起。兩人坐在一起，無法分辨，容貌舉止，言語聲音，完全一樣，沒有差別。
English version: The king said, 『This is called natural japonica rice, and these wise men always eat this food. Now you should also eat this japonica rice.』 At that time, the holy king walked a little further and saw that the land was generally flat, and he saw a high platform in the distance that looked particularly prominent. He then told his ministers, 『Do you see that this land is generally flat?』 They replied, 『Yes, we all see it.』 The king said, 『This is called the Kalpavriksha tree clothing, and you should also wear this tree clothing.』 At that time, Ananda! The people of that land saw the king coming, and they all got up to greet him, bowing and paying their respects. They spoke in different voices but with the same sound, saying, 『Welcome, Holy King! This Uttarakuru is prosperous with people and has many treasures. We only hope that Your Majesty will rule and teach the people here, so that they will follow the Dharma!』 At that time, Ananda! The Holy King Born-from-the-Top ruled the people in Uttarakuru for hundreds of millions of years. At this time, the Holy King Born-from-the-Top had another thought at another time: 『Now I have Jambudvipa, which is prosperous with people and has many treasures, and it also rains seven treasures, even up to the knees; now there are also this Aparagodaniya, Purvavideha, and this Uttarakuru, which are prosperous with people and have many treasures. I have also heard from the elders, 「There are the Thirty-three Heavens, which are incomparably happy, with extremely long lifespans, natural food and clothing, and countless jade maidens serving them.」 Now I should go to rule that heavenly palace and teach them with the Dharma.』 At that time, Ananda! As soon as the Holy King Born-from-the-Top had this thought, he led his four divisions of troops, disappeared from Uttarakuru, and went directly to the Thirty-three Heavens. At that time, Sakra, the Lord of the Gods, saw the Holy King Born-from-the-Top coming from afar and said, 『Welcome, Your Majesty! Please sit here.』 At that time, Ananda! The Holy King Born-from-the-Top sat with Sakra, Lord of the Gods. The two sat together, indistinguishable, their appearances, actions, words, and voices were exactly the same, without any difference.
。爾時，阿難！頂生聖王在彼，乃經數千百歲已，便生此念：『我今有此閻浮地，人民熾盛，多諸珍寶，亦雨七寶，乃至於膝；亦有瞿耶尼，亦復有弗于逮，亦復有郁單越，人民熾盛，多諸珍寶。我今至此三十三天，我今宜可害此天帝釋，便於此間獨王諸天。』爾時，阿難！頂生聖王適生此念，即于座上而自退墮，至閻浮里地，及四部兵皆悉落墮。爾時，亦失輪寶，莫知所在，像寶、馬寶同時命終，珠寶自滅，玉女寶、居士寶、典兵寶斯皆命終。
「爾時，頂生聖王身得重病，諸宗族親屬普悉運集，問訊王病：『云何，大王！若使大王命終之後，有人來問此義：「頂生大王臨命終時，有何言教？」設有此問，當何以報之？』頂生聖王報曰：『若使我命終，命終之後有人問者，以此報之：「頂生王者，領此四天下而無厭足，復至三十三天，在彼經數百千歲，意猶生貪，欲害天帝，便自墮落，即取命終。」』
「汝今，阿難！勿懷狐疑。爾時，頂生王者豈異人乎？莫作是觀。所以然者，時頂生王者即我身是。爾時，我領此四天下，及至三十三天，於五欲中，無有厭足。阿難！當以此方便，證知所趣，興貪慾心，倍增其想，于愛慾中而無厭足；欲求厭足，當從聖賢智慧中求
現代漢語譯本：那時，阿難！頂生聖王在那裡，經過數千百歲后，便產生這樣的念頭：『我如今擁有這閻浮提，人民興盛，珍寶眾多，甚至下雨都下七寶，一直到膝蓋那麼高；也有瞿耶尼，也有弗于逮，也有郁單越，人民興盛，珍寶眾多。我如今到了這三十三天，我如今應該可以加害天帝釋，就在這裡獨自統治諸天。』那時，阿難！頂生聖王剛產生這個念頭，就從座位上自己退墮下來，到了閻浮提，以及四部兵馬都全部墮落下來。那時，也失去了輪寶，不知道在哪裡，像寶、馬寶同時死亡，珠寶自己消失，玉女寶、居士寶、典兵寶也都全部死亡。 『那時，頂生聖王身患重病，各宗族親屬都紛紛聚集，問候王的病情：『大王，如果大王您去世之後，有人來問這件事：「頂生大王臨終時，有什麼遺言教誨？」如果有人這樣問，應當如何回答呢？』頂生聖王回答說：『如果我去世，去世之後有人問起，就用這話回答：「頂生王，統治這四天下卻不知滿足，又到了三十三天，在那裡經過數百千歲，心中仍然生起貪念，想要加害天帝，便自己墮落下來，隨即就去世了。」』 『你現在，阿難！不要心懷疑惑。那時的頂生王難道是別人嗎？不要這樣看。之所以這樣說，是因為那時的頂生王就是我的前身。那時，我統治這四天下，以及到了三十三天，對於五欲，沒有滿足的時候。阿難！應當用這個方便，來證明所追求的，興起貪慾之心，更加增長其慾望，對於愛慾沒有滿足的時候；想要尋求滿足，應當從聖賢的智慧中尋求。』
English version: At that time, Ananda! King Tops-Born, having been there for thousands of years, then had this thought: 『I now possess this Jambudvipa, where the people are flourishing, and there are many treasures, even raining down seven treasures up to the knees; there is also Kuru, there is also Aparagodaniya, and there is also Uttarakuru, where the people are flourishing, and there are many treasures. Now that I have reached the Thirty-three Heavens, I should harm the Lord Sakra, and rule the heavens alone here.』 At that time, Ananda! As soon as King Tops-Born had this thought, he fell from his seat, down to Jambudvipa, and all four divisions of his army fell down as well. At that time, he also lost the wheel treasure, not knowing where it was, the elephant treasure and the horse treasure died at the same time, the jewel treasure vanished by itself, and the jade maiden treasure, the householder treasure, and the military commander treasure all died. 『At that time, King Tops-Born became seriously ill, and all his relatives and family members gathered together, asking about the king』s illness: 『Your Majesty, if after your death, someone comes to ask about this matter: 「What were King Tops-Born』s last words and teachings?」 If someone asks this, how should we answer?』 King Tops-Born replied: 『If I die, and after my death someone asks, answer them with these words: 「King Tops-Born, ruling these four continents, was not satisfied, and went to the Thirty-three Heavens, where he spent hundreds of thousands of years, yet his heart still gave rise to greed, wanting to harm the Lord Sakra, and thus he fell down and immediately died.」』 『Now, Ananda! Do not harbor doubts. Was the King Tops-Born of that time someone else? Do not view it that way. The reason for this is that the King Tops-Born of that time was my former self. At that time, I ruled these four continents, and even reached the Thirty-three Heavens, and in the five desires, there was no satisfaction. Ananda! You should use this method to understand what is being pursued, that the mind of greed arises, and the desire increases, and in love and desire there is no satisfaction; if you want to seek satisfaction, you should seek it from the wisdom of the sages.』
。」
爾時，世尊于大眾中，便說此偈：
「貪淫如時雨， 于欲無厭足； 樂少而苦多， 智者所屏棄。 正使受天欲， 五樂而自娛； 不如斷愛心， 正覺之弟子。 貪慾延億劫， 福盡還入獄； 受樂詎幾時， 輒受地獄痛。
「是故，阿難！當以此方便，知于欲而去欲，永不興其想。當作是學。」
爾時，阿難聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，生漏婆羅門便往至世尊所，共相問訊，在一面坐。是時，生漏婆羅門白世尊曰：「當云何觀惡知識人？」
世尊告曰：「當觀如觀月。」
婆羅門曰：「當云何觀善知識？」
世尊告曰：「當觀如觀月。」
婆羅門曰：「沙門瞿曇今所說者，略說其要，未解廣義。唯愿瞿曇廣普說義，使未解者解。」
世尊告曰：「婆羅門！諦聽！諦聽！善思念之，吾當與汝廣演其義。」
婆羅門對曰：「如是，瞿曇！」生漏婆羅門從佛受教。
世尊告曰：「猶如，婆羅門！月末之月，晝夜周旋，但有其損，未有其盈。彼以減損，或復有時而月不現，無有見者
現代漢語譯本 當時，世尊在大眾之中，便說了這首偈語： 『貪戀淫慾如同及時的雨水，對於慾望永遠沒有滿足的時候； 快樂短暫而痛苦長久，有智慧的人會摒棄它。 即使享受天上的慾望，用五種快樂來娛樂自己； 也不如斷絕愛慾之心，成為真正覺悟的弟子。 貪慾會延續億萬劫，福報耗盡還會墮入地獄； 享受快樂的時間何其短暫，卻要遭受地獄的痛苦。 『所以，阿難！應當用這種方法，瞭解慾望並去除慾望，永遠不要再產生對它的想法。應當這樣學習。』 當時，阿難聽聞佛陀所說，歡喜地接受並奉行。 （八） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，生漏婆羅門來到世尊所在的地方，互相問候之後，在一旁坐下。這時，生漏婆羅門對世尊說：『應當如何看待惡知識之人？』 世尊告訴他：『應當像觀察月亮一樣觀察他們。』 婆羅門問：『應當如何看待善知識？』 世尊告訴他：『應當像觀察月亮一樣觀察他們。』 婆羅門說：『沙門瞿曇現在所說的，只是簡略地說了要點，沒有解釋詳細的含義。希望瞿曇能夠廣泛地解釋其含義，使不理解的人能夠理解。』 世尊告訴他：『婆羅門！仔細聽！仔細聽！好好思考，我將為你詳細地闡述其中的含義。』 婆羅門回答說：『好的，瞿曇！』生漏婆羅門接受了佛陀的教誨。 世尊告訴他：『比如，婆羅門！月末的月亮，日夜執行，只會虧損，不會盈滿。它不斷減損，有時甚至月亮不出現，沒有人能看見它。
English version At that time, the World Honored One, in the midst of the assembly, spoke this verse: 'Craving for lust is like timely rain, there is never satisfaction for desires; Pleasure is little, but suffering is much, the wise reject it. Even if one enjoys heavenly desires, and amuses oneself with the five pleasures; It is not as good as cutting off the mind of love and desire, and becoming a disciple of true enlightenment. Greed and desire extend for billions of kalpas, when blessings are exhausted, one returns to hell; How short is the time of enjoying pleasure, yet one readily suffers the pain of hell. 'Therefore, Ananda! You should use this method to understand desire and remove desire, and never again give rise to thoughts of it. You should learn in this way.' At that time, Ananda, having heard what the Buddha said, joyfully accepted and practiced it. (Eight) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. At that time, the Brahmin Senaloma went to where the World Honored One was, exchanged greetings, and sat down to one side. Then, the Brahmin Senaloma said to the World Honored One: 'How should one view evil companions?' The World Honored One told him: 'One should view them as one views the moon.' The Brahmin asked: 'How should one view good companions?' The World Honored One told him: 'One should view them as one views the moon.' The Brahmin said: 'What the Shramana Gautama has said now is a brief summary of the essentials, without explaining the detailed meaning. I hope that Gautama can broadly explain the meaning, so that those who do not understand can understand.' The World Honored One told him: 'Brahmin! Listen carefully! Listen carefully! Think well, and I will explain the meaning to you in detail.' The Brahmin replied: 'Yes, Gautama!' The Brahmin Senaloma received the Buddha's teachings. The World Honored One told him: 'For example, Brahmin! The moon at the end of the month, revolves day and night, only decreasing, not increasing. It constantly diminishes, and sometimes the moon does not appear, and no one can see it.'
。此亦如是，婆羅門！若惡知識，經歷晝夜，漸無有信，無有戒，無有聞，無有施，無有智慧，彼以無有信、戒、聞、施、智慧，是時彼惡知識身壞命終，入地獄中。是故，婆羅門！我今說是惡知識者，猶如月末之月。猶如，婆羅門！月初生時，隨所經過日夜，光明漸增，稍稍盛滿，便於十五日具足盛滿，一切眾生靡不見者。如是，婆羅門！若善知識，經歷日夜，增益信、戒、聞、施、智慧。彼以增益信、戒、施、聞、智慧，爾時善知識身壞命終，生天上善處。是故，婆羅門！我今說此善知識所趣，猶月盛滿。」
爾時，世尊便說此偈：
「若人有貪慾， 瞋恚癡不盡； 于善漸有減， 猶如月向盡。 若人無貪慾， 瞋恚癡亦盡； 于善漸有增， 猶如月盛滿。
「是故，婆羅門！當學如月初。」
爾時，生漏婆羅門白世尊曰：「善哉！瞿曇！猶如屈者得伸，冥者見明，迷者見路，于闇冥然明。此亦如是，沙門瞿曇無數方便為我說法，我今自歸世尊及法、眾僧，自今以往，聽我為優婆塞，盡形壽不殺生。」
爾時，生漏聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：婆羅門，情況也是這樣。如果一個人結交惡友，日夜相處，就會逐漸失去信心、戒律、知識、佈施和智慧。由於缺乏信心、戒律、知識、佈施和智慧，這個惡友在身死命終後會墮入地獄。因此，婆羅門，我說惡友就像月末的月亮。婆羅門，就像新月升起時，隨著日夜的推移，光明逐漸增加，慢慢變得圓滿，最終在十五日完全圓滿，一切眾生都能看見。同樣，婆羅門，如果一個人結交善友，日夜相處，就會增長信心、戒律、知識、佈施和智慧。由於增長了信心、戒律、佈施、知識和智慧，這個善友在身死命終後會升入天上的善處。因此，婆羅門，我說善友的歸宿就像滿月一樣。 當時，世尊說了這首偈語： 『如果一個人貪慾、嗔恚和愚癡沒有消除，他的善行就會逐漸減少，就像月亮走向虧缺一樣。如果一個人沒有貪慾、嗔恚和愚癡，他的善行就會逐漸增加，就像月亮走向圓滿一樣。』 『因此，婆羅門，應當學習像新月一樣增長善行。』 當時，生漏婆羅門對世尊說：『太好了，瞿曇！就像彎曲的東西被伸直，黑暗的地方見到光明，迷路的人找到道路，在黑暗中點亮了明燈。情況也是這樣，沙門瞿曇用無數方便為我說法，我現在皈依世尊、佛法和僧團，從今以後，請允許我成為優婆塞，終生不殺生。』 當時，生漏聽了佛陀所說，歡喜地接受並奉行。 （九） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。
English version: 'So it is, Brahmin! If an evil friend, through the passage of day and night, gradually loses faith, morality, learning, generosity, and wisdom, then, lacking faith, morality, learning, generosity, and wisdom, that evil friend, when his body breaks up at death, is reborn in hell. Therefore, Brahmin, I say that an evil friend is like the moon at the end of the month. Just as, Brahmin, when the new moon arises, its light gradually increases as the days and nights pass, slowly becoming full, and on the fifteenth day it is completely full, visible to all beings. Similarly, Brahmin, if a good friend, through the passage of day and night, increases faith, morality, learning, generosity, and wisdom, then, having increased faith, morality, generosity, learning, and wisdom, that good friend, when his body breaks up at death, is reborn in a good place in heaven. Therefore, Brahmin, I say that the destination of a good friend is like the full moon.' Then, the Blessed One spoke this verse: 'If a person has not exhausted greed, hatred, and delusion, their good deeds gradually diminish, like the moon waning. If a person has no greed, hatred, and delusion, their good deeds gradually increase, like the moon waxing full.' 'Therefore, Brahmin, one should learn to be like the new moon.' Then, the Brahmin Sronaloma said to the Blessed One, 'Excellent, Gotama! Just as a bent thing is straightened, what is hidden is revealed, a lost person finds the way, and a lamp is lit in the darkness. So it is, the ascetic Gotama has taught me the Dharma in countless ways. I now take refuge in the Blessed One, the Dharma, and the Sangha. From this day forward, may I be accepted as a lay follower, refraining from killing for the rest of my life.' Then, Sronaloma, having heard what the Buddha said, rejoiced and practiced accordingly. (9) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
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爾時，世尊告諸比丘：「我今當說善知識法，亦當說惡知識法，諦聽！諦聽！善思念之。」
諸比丘對曰：「如是。世尊！」爾時，諸比丘從佛受教。
世尊告曰：「彼云何名為惡知識法？於是，比丘！惡知識人便生此念：『我于豪族出家學道，余比丘者卑賤家出家。』依己姓望，毀訾餘人，是謂名為惡知識法。
「複次，惡知識人便生此念：『我極精進奉諸正法，余比丘者不精進持戒。』復以此義，毀呰他人，而自貢高，是謂為惡知識法。
「複次，惡知識者復作是念：『我三昧成就，余比丘者無有三昧，心意錯亂，而不一定。』彼依此三昧，常自貢高，毀呰他人，是謂名為惡知識法。
「複次，惡知識復作是念：『我智慧第一，此余比丘無有智慧。』彼依此智慧，而自貢高，毀呰他人，是謂名為惡知識法。
「複次，惡知識人復作是念：『我今常得飯食、床褥、臥具、病瘦醫藥，此余比丘不能得此供養之具。』彼依此利養之物，而自貢高，毀呰他人，是謂名為惡知識法。是謂，比丘！惡知識人行此邪業。
「彼云何為善知識之法？於是，比丘！善知識人不作是念：『我豪族家生，此余比丘不是豪族家。』己身與彼而無有異，是謂名為善知識法
現代漢語譯本： 那時，世尊告訴眾比丘：『我現在要說善知識的法，也要說惡知識的法，仔細聽！仔細聽！好好思考。』 眾比丘回答說：『是的，世尊！』那時，眾比丘從佛那裡接受教誨。 世尊說：『什麼叫做惡知識的法呢？比丘們！惡知識的人會產生這樣的想法：『我出身于豪門貴族而出家修道，其他的比丘則是出身于卑賤的家庭。』他們依仗自己的姓氏和門望，詆譭他人，這叫做惡知識的法。 『再者，惡知識的人會產生這樣的想法：『我非常精進地奉行正法，其他的比丘則不精進持戒。』他們又以此為理由，詆譭他人，而自我貢高，這叫做惡知識的法。 『再者，惡知識的人又會這樣想：『我的禪定成就，其他的比丘沒有禪定，心意錯亂，不能安定。』他們依仗自己的禪定，常常自我貢高，詆譭他人，這叫做惡知識的法。 『再者，惡知識的人又會這樣想：『我的智慧第一，其他的比丘沒有智慧。』他們依仗自己的智慧，而自我貢高，詆譭他人，這叫做惡知識的法。 『再者，惡知識的人又會這樣想：『我現在常常得到飯食、床鋪、臥具、生病時的醫藥，其他的比丘不能得到這些供養的物品。』他們依仗這些利益供養之物，而自我貢高，詆譭他人，這叫做惡知識的法。』比丘們！這就是惡知識的人所行的邪惡行為。 『那麼，什麼叫做善知識的法呢？比丘們！善知識的人不會這樣想：『我出身于豪門貴族，其他的比丘不是出身于豪門貴族。』他們認為自己和他人沒有差別，這叫做善知識的法。
English version: At that time, the World Honored One addressed the bhikkhus, saying: 'I will now speak about the qualities of a good friend and also the qualities of a bad friend. Listen attentively! Listen attentively! And contemplate well.' The bhikkhus replied: 'Yes, World Honored One!' At that time, the bhikkhus received the teachings from the Buddha. The World Honored One said: 'What are the qualities of a bad friend? Bhikkhus! A bad friend will have this thought: 'I have left home to practice the Way from a noble family, while the other bhikkhus have left home from humble families.' They rely on their own lineage and status to disparage others. This is called the qualities of a bad friend. 'Furthermore, a bad friend will have this thought: 'I am extremely diligent in upholding the true Dharma, while the other bhikkhus are not diligent in keeping the precepts.' They again use this reason to disparage others and become arrogant. This is called the qualities of a bad friend. 'Furthermore, a bad friend will also think: 'My samadhi is accomplished, while the other bhikkhus have no samadhi, their minds are confused and unstable.' They rely on their samadhi, constantly becoming arrogant and disparaging others. This is called the qualities of a bad friend. 'Furthermore, a bad friend will also think: 'My wisdom is the foremost, while these other bhikkhus have no wisdom.' They rely on their wisdom, becoming arrogant and disparaging others. This is called the qualities of a bad friend. 'Furthermore, a bad friend will also think: 'I always receive food, bedding, sleeping mats, and medicine when I am sick, while these other bhikkhus cannot obtain these offerings.' They rely on these material benefits, becoming arrogant and disparaging others. This is called the qualities of a bad friend.' Bhikkhus! This is the evil conduct of a bad friend. 'What then are the qualities of a good friend? Bhikkhus! A good friend will not think: 'I was born into a noble family, while these other bhikkhus were not born into noble families.' They see no difference between themselves and others. This is called the qualities of a good friend.'
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「複次，善知識人不作是念：『我今持戒，此余比丘不持戒行。』己身與彼無有增減，彼依此戒，不自貢高，不毀他人，是謂，比丘！名為善知識法。
「複次，比丘！善知識人復不作是念：『我三昧成就，此余比丘意亂不定。』己身與彼亦無增減，彼依此三昧，不自貢高，亦不毀呰他人，是謂，比丘！名為善知識法。
「複次，比丘！善知識人不作是念：『我智慧成就，此余比丘無有智慧。』己身與彼亦無增減，彼依此智慧，不自貢高，亦不毀他人，是謂，比丘！名為善知識法。
「複次，比丘！善知識人不作是念：『我能得衣被、飯食、床褥、臥具、疾病醫藥，此余比丘不能得衣被、飯食、床褥、臥具、疾病醫藥。』己身與彼亦無增減，彼依此利養，不自貢高，亦不毀他人，是謂，比丘！名為善知識法。」
爾時，世尊告諸比丘：「我今與汝分別惡知識法，亦復與汝說善知識法。是故，諸比丘！惡知識法當共遠離，善知識法念共修行。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在釋翅尼拘留園，與大比丘眾五百人俱。
爾時，國中豪貴諸大釋種五百餘人，欲有所論，集普義講堂
現代漢語譯本 『再者，善知識不會這樣想：』我持戒，其他比丘不持戒。『自己和他人之間沒有增減，他們依靠戒律，不自高自大，也不詆譭他人，這就是，比丘們！稱為善知識的法則。 『再者，比丘們！善知識不會這樣想：』我三昧成就，其他比丘心意散亂不定。『自己和他人之間也沒有增減，他們依靠三昧，不自高自大，也不詆譭他人，這就是，比丘們！稱為善知識的法則。 『再者，比丘們！善知識不會這樣想：』我智慧成就，其他比丘沒有智慧。『自己和他人之間也沒有增減，他們依靠智慧，不自高自大，也不詆譭他人，這就是，比丘們！稱為善知識的法則。 『再者，比丘們！善知識不會這樣想：』我能得到衣服、食物、床鋪、臥具、疾病醫藥，其他比丘不能得到衣服、食物、床鋪、臥具、疾病醫藥。『自己和他人之間也沒有增減，他們依靠這些利益供養，不自高自大，也不詆譭他人，這就是，比丘們！稱為善知識的法則。』 當時，世尊告訴眾比丘：『我現在為你們分別說明惡知識的法則，也為你們說明善知識的法則。因此，比丘們！應當共同遠離惡知識的法則，共同修行善知識的法則。』比丘們！應當這樣學習。 當時，眾比丘聽聞佛陀所說，歡喜奉行。 （一〇） 我聽聞是這樣的： 一時，佛陀在釋翅尼拘留園，與五百位大比丘眾在一起。 當時，國內的豪門貴族，五百多位釋迦族人，想要討論一些事情，聚集在普義講堂。
English version 『Furthermore, a good teacher does not think: 『I uphold the precepts, while these other monks do not.』 There is no increase or decrease between oneself and others. They rely on these precepts, not being arrogant, nor disparaging others. This, monks, is called the Dharma of a good teacher.』 『Furthermore, monks! A good teacher does not think: 『I have attained samadhi, while these other monks are distracted and unsettled.』 There is no increase or decrease between oneself and others. They rely on this samadhi, not being arrogant, nor disparaging others. This, monks, is called the Dharma of a good teacher.』 『Furthermore, monks! A good teacher does not think: 『I have attained wisdom, while these other monks have no wisdom.』 There is no increase or decrease between oneself and others. They rely on this wisdom, not being arrogant, nor disparaging others. This, monks, is called the Dharma of a good teacher.』 『Furthermore, monks! A good teacher does not think: 『I can obtain robes, food, bedding, lodging, and medicine for illness, while these other monks cannot obtain robes, food, bedding, lodging, and medicine for illness.』 There is no increase or decrease between oneself and others. They rely on these benefits and offerings, not being arrogant, nor disparaging others. This, monks, is called the Dharma of a good teacher.』 At that time, the World Honored One told the monks: 『I will now explain to you the Dharma of bad teachers, and I will also explain to you the Dharma of good teachers. Therefore, monks! You should together stay away from the Dharma of bad teachers, and together practice the Dharma of good teachers.』 Thus, monks! You should learn in this way. At that time, the monks, having heard what the Buddha had said, joyfully practiced it. (10) Thus have I heard: At one time, the Buddha was in the Shakya Nigrodha Garden, together with a great assembly of five hundred monks. At that time, more than five hundred members of the Shakya clan, who were wealthy and noble in the country, wanted to discuss some matters and gathered in the Hall of Universal Righteousness.
。爾時，世典婆羅門便往詣彼釋種所，語彼釋種言：「云何，諸君！此中頗有沙門、婆羅門及世俗人，能與吾共論議乎？」
爾時，眾多釋報世典婆羅門曰：「此中今有二人，高才博學，居在迦毗羅越國。云何為二人？一名周利槃特比丘，二名瞿曇，釋種如來、至真、等正覺。眾中少知無聞，亦無智慧，言語醜陋，不別去就，如此槃特之比。又此迦維羅越一國之中，無知無聞，亦無黠慧，為人醜陋，多諸穢惡，如此瞿曇之比。汝今可與彼論議。設婆羅門能與彼二人論議得勝者，我等五百餘人，便當供養隨時所須，亦當相惠千鎰純金。」
爾時，婆羅門便生此心：「此迦毗羅越釋種，悉皆聰明，多諸技術，奸宄虛偽，無有正行。設吾與彼二人論議而得勝者，何足為奇，或復彼人得吾便者，便為愚者所伏。」思此二理，「吾不堪與彼論議也。」作是語已，便退而去。
是時，周利槃特到時持缽，入迦毗羅越乞食。時，世典婆羅門遙見周利槃特來，便作是念：「我今當往問彼人義。」時，世典婆羅門便往至比丘所，語周利槃特曰：「沙門！為字何等？」
周利槃特曰：「止！婆羅門！何須問字？所以來此欲問義者，時可問之
現代漢語譯本：當時，世典婆羅門就前往釋迦族人那裡，對他們說：『各位，這裡有沒有沙門、婆羅門或者俗人，能夠和我辯論的？』 當時，許多釋迦族人回答世典婆羅門說：『這裡現在有兩個人，才華高超，學識淵博，住在迦毗羅衛國。哪兩個人呢？一個叫周利槃陀伽比丘，另一個叫瞿曇，是釋迦族的如來、至真、等正覺。眾人中少見多識、沒有智慧、言語粗俗、不辨是非的，就像槃陀伽這樣的人。而且這迦毗羅衛國中，無知無識、沒有智慧、為人醜陋、充滿污穢的，就像瞿曇這樣的人。你現在可以和他們辯論。如果婆羅門能和他們兩人辯論獲勝，我們五百多人就供養你一切所需，還會贈送你千鎰純金。』 當時，婆羅門心中想：『這迦毗羅衛的釋迦族人，個個都聰明，有很多技巧，奸詐虛偽，沒有正道。如果我和他們兩人辯論獲勝，那有什麼稀奇的，或許他們會抓住我的把柄，那我就被愚蠢的人打敗了。』考慮到這兩種情況，『我不應該和他們辯論。』說完這話，就退走了。 這時，周利槃陀伽到了吃飯的時候，拿著缽，進入迦毗羅衛城乞食。當時，世典婆羅門遠遠看見周利槃陀伽走來，就想：『我現在應該去問他一些道理。』於是，世典婆羅門就走到比丘那裡，對周利槃陀伽說：『沙門，你的名字是什麼？』 周利槃陀伽說：『住口，婆羅門！何必問名字？如果你來這裡是想問道理的，那就問吧。』
English version: At that time, the Brahmin Setika went to the Shakyas and said to them, 'Gentlemen, is there any Shramana, Brahmin, or layman here who can debate with me?' At that time, many Shakyas replied to the Brahmin Setika, 'Here now are two people, highly talented and learned, residing in Kapilavastu. Who are the two? One is named the Bhikkhu Culapanthaka, and the other is named Gautama, the Shakya Tathagata, the Truly Enlightened One, the Perfectly Enlightened One. Among the crowd, those who are ignorant, without wisdom, with crude speech, and unable to distinguish right from wrong, are like Panthaka. Moreover, in this country of Kapilavastu, those who are ignorant, without knowledge, without wisdom, ugly in appearance, and full of defilements, are like Gautama. You can now debate with them. If the Brahmin can debate and win against these two, we, more than five hundred people, will provide you with all your needs and also give you a thousand gold coins.' At that time, the Brahmin thought in his heart, 'These Shakyas of Kapilavastu are all clever, with many skills, deceitful and false, without righteous conduct. If I debate and win against these two, what is so remarkable about that? Perhaps they will seize my weakness, and then I will be defeated by fools.' Considering these two possibilities, 'I should not debate with them.' Having said this, he retreated and left. At this time, Culapanthaka, when it was time for his meal, took his bowl and entered Kapilavastu to beg for food. At that time, the Brahmin Setika saw Culapanthaka coming from afar and thought, 'I should now go and ask him about some principles.' So, the Brahmin Setika went to the Bhikkhu and said to Culapanthaka, 'Shramana, what is your name?' Culapanthaka said, 'Stop, Brahmin! Why ask about my name? If you have come here to ask about principles, then ask them.'
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婆羅門言：「沙門！能與吾共論議乎？」
周利槃特言：「我今尚能與梵天論議，何況與汝盲無目人乎？」
婆羅門言：「盲者即非無目人乎？無目則非盲耶？此是一義，豈非煩重。」
是時，周利槃特便騰逝空中作十八變。爾時，婆羅門便作是念：「此沙門止有神足，不解論議；設當與吾解此義者，身便當與作弟子。」
是時，尊者舍利弗以天耳聽聞有是語：「周利槃特與世典婆羅門作此論議。」是時，尊者舍利弗即變身作槃特形，隱槃特形，使不復現，語婆羅門曰：「汝婆羅門！若作是念：『此沙門止有神足，不堪論議。』者，汝今諦聽，吾當說之，報汝向議，依此論本，當更引喻。汝今，婆羅門！名字何等？」
婆羅門曰：「吾名梵天。」
周利槃特問曰：「汝是丈夫乎？」
婆羅門曰：「吾是丈夫。」
復問：「是人乎？」
婆羅門報曰：「是人。」
周利槃特問曰：「云何，婆羅門！丈夫亦是人，人亦是丈夫，此亦是一義，豈非煩重乎？然，婆羅門！盲與無目，此義不同
現代漢語譯本 婆羅門說：『沙門！你能和我一起辯論嗎？』 周利槃特說：『我現在還能和梵天辯論，何況是你這個盲人呢？』 婆羅門說：『盲人難道不是沒有眼睛的人嗎？沒有眼睛就不是盲人嗎？這明明是一個意思，難道不是多此一舉嗎？』 這時，周利槃特便騰空而起，施展了十八種變化。當時，婆羅門便想：『這個沙門只是有神通，不擅長辯論；如果能有人給我解釋這個道理，我便拜他為師。』 這時，尊者舍利弗用天耳聽到有這樣的對話：『周利槃特正在和世俗的婆羅門辯論。』當時，尊者舍利弗就變身成周利槃特的模樣，隱藏了周利槃特的身形，使他不再顯現，對婆羅門說：『你這個婆羅門！如果你認為：『這個沙門只是有神通，不擅長辯論。』那麼，你現在仔細聽著，我來給你解釋，迴應你剛才的辯論，並根據這個論點，再舉個例子。你現在，婆羅門！叫什麼名字？』 婆羅門說：『我叫梵天。』 周利槃特問：『你是丈夫嗎？』 婆羅門說：『我是丈夫。』 又問：『是人嗎？』 婆羅門回答說：『是人。』 周利槃特問：『那麼，婆羅門！丈夫也是人，人也是丈夫，這也是一個意思，難道不是多此一舉嗎？然而，婆羅門！盲和沒有眼睛，這兩個意思不同。』
English version The Brahmin said, 'Shramana! Can you debate with me?' Chudapanthaka said, 'I can even debate with Brahma now, let alone you, a blind person?' The Brahmin said, 'Is a blind person not someone without eyes? Is someone without eyes not blind? This is the same meaning, isn't it redundant?' At this time, Chudapanthaka rose into the air and performed eighteen transformations. Then, the Brahmin thought, 'This Shramana only has supernatural powers, he is not good at debate; if someone can explain this principle to me, I will become his disciple.' At this time, Venerable Shariputra heard with his divine ear that there was this conversation: 'Chudapanthaka is debating with a worldly Brahmin.' Then, Venerable Shariputra transformed himself into the appearance of Chudapanthaka, hid Chudapanthaka's form, so that he no longer appeared, and said to the Brahmin, 'You Brahmin! If you think: 'This Shramana only has supernatural powers, he is not good at debate.' then, you listen carefully now, I will explain it to you, respond to your previous debate, and based on this point, give another example. Now, Brahmin! What is your name?' The Brahmin said, 'My name is Brahma.' Chudapanthaka asked, 'Are you a man?' The Brahmin said, 'I am a man.' He asked again, 'Are you a person?' The Brahmin replied, 'I am a person.' Chudapanthaka asked, 'Then, Brahmin! A man is also a person, and a person is also a man, this is also the same meaning, isn't it redundant? However, Brahmin! Blind and without eyes, these two meanings are different.'
。」
婆羅門曰：「云何，沙門！名之為盲？」
周利槃特曰：「猶如不見今世、後世，生者、滅者，善色、惡色，若好、若丑，眾生所造善惡之行，如實而不知，永無所睹，故稱之為盲。」
婆羅門曰：「云何為無眼者乎？」
周利槃特曰：「眼者，無上智慧之眼。彼人無此智慧之眼，故稱之為無目也。」
婆羅門言：「止！止！沙門！舍此雜論，我今欲問深義。云何，沙門！頗不依法得涅槃乎？」
周利報曰：「不依五盛陰而得涅槃。」
婆羅門曰：「云何，沙門！此五盛陰有緣生耶？無緣生乎？」
周利槃特對曰：「此五盛陰有緣生，非無緣也。」
婆羅門曰：「何等是五盛陰緣？」
比丘曰：「愛是緣也。」
婆羅門曰：「何者是愛？」
比丘報曰：「生者是也。」
婆羅門曰：「何者名為生？」
比丘曰：「即愛是也。」
婆羅門曰：「愛有何道？」
沙門曰：「賢聖八品道是。所謂正見、正業、正語、正命、正行、正方便、正念、正定，是謂名為賢聖八品道。」
爾時，周利槃特廣為說法已，婆羅門從比丘聞如此教已，諸塵垢盡，得法眼凈，即于其處，身中刀風起而命終
現代漢語譯本 婆羅門問：『沙門，什麼叫做盲？』 周利槃特回答：『就像看不見今生和來世，看不見生和滅，看不見好的和壞的顏色，看不見美和丑，對於眾生所造的善惡行為，不能如實知曉，永遠都看不到，所以稱之為盲。』 婆羅門問：『什麼叫做沒有眼睛的人呢？』 周利槃特回答：『眼睛，指的是無上的智慧之眼。那人沒有這種智慧之眼，所以稱之為沒有眼睛。』 婆羅門說：『停！停！沙門！先放下這些雜亂的討論，我現在想問你更深奧的道理。沙門，難道不依靠佛法也能得到涅槃嗎？』 周利回答說：『不依靠五蘊也能得到涅槃。』 婆羅門問：『沙門，這五蘊是有因緣而生的嗎？還是沒有因緣而生的呢？』 周利槃特回答說：『這五蘊是有因緣而生的，不是沒有因緣的。』 婆羅門問：『什麼是五蘊的因緣呢？』 比丘回答說：『愛是因緣。』 婆羅門問：『什麼是愛呢？』 比丘回答說：『生就是愛。』 婆羅門問：『什麼叫做生呢？』 比丘回答說：『就是愛。』 婆羅門問：『愛有什麼道路可以遵循呢？』 沙門回答說：『賢聖八正道就是。也就是正見、正業、正語、正命、正精進、正念、正定，這就是所謂的賢聖八正道。』 當時，周利槃特廣為說法之後，婆羅門聽了比丘的教誨，所有的塵垢都消除了，得到了清凈的法眼，就在那個地方，身體內的刀風發作而去世。
English version The Brahmin asked: 'Shramana, what is called blind?' Chulapanthaka replied: 'It is like not seeing this life and the next, not seeing birth and death, not seeing good and bad colors, not seeing beauty and ugliness, and not knowing the good and bad actions created by sentient beings as they truly are, never seeing them, therefore it is called blind.' The Brahmin asked: 'What is called a person without eyes?' Chulapanthaka replied: 'Eyes refer to the eyes of supreme wisdom. That person does not have this eye of wisdom, therefore it is called without eyes.' The Brahmin said: 'Stop! Stop! Shramana! Put aside these miscellaneous discussions, I now want to ask you about a deeper meaning. Shramana, is it possible to attain Nirvana without relying on the Dharma?' Chulapanthaka replied: 'It is possible to attain Nirvana without relying on the five aggregates.' The Brahmin asked: 'Shramana, are these five aggregates born from causes and conditions, or are they born without causes and conditions?' Chulapanthaka replied: 'These five aggregates are born from causes and conditions, not without causes and conditions.' The Brahmin asked: 'What are the causes and conditions of the five aggregates?' The Bhikkhu replied: 'Craving is the cause and condition.' The Brahmin asked: 'What is craving?' The Bhikkhu replied: 'Birth is craving.' The Brahmin asked: 'What is called birth?' The Bhikkhu replied: 'It is craving.' The Brahmin asked: 'What path does craving have?' The Shramana replied: 'The Noble Eightfold Path is it. Namely, right view, right action, right speech, right livelihood, right effort, right mindfulness, and right concentration, this is called the Noble Eightfold Path.' At that time, after Chulapanthaka had extensively expounded the Dharma, the Brahmin, having heard the Bhikkhu's teachings, all his defilements were eliminated, he attained the pure Dharma eye, and right there, the wind of the knife in his body arose and he passed away.
。是時，尊者舍利弗還復其形，飛在空中，還詣所止。
是時，尊者周利槃特比丘往至普集講堂眾多釋種所。到已，語彼釋言：「汝等速辦蘇油、薪柴，往耶維世典婆羅門。」
是時，釋種即辦蘇、油，往耶維世典婆羅門。於四道頭起鍮婆，各各相率，便往至尊者周利槃特比丘所。到已，頭面禮足，在一面坐。
時，諸釋種以此偈，向尊者周利槃特說曰：
「耶維起鍮婆， 不違尊者教； 我等獲大利， 得遇此福祐。」
是時，尊者周利槃特便以此偈而報釋曰：
「今轉尊法輪， 降伏諸外道； 智慧如大海， 此來降梵志。 所作善惡行， 去來今現在； 億劫不忘失， 是故當作福。」
是時，尊者周利槃特廣與彼諸釋種說法已，諸釋白周利槃特言：「若尊者須衣被、飲食、床褥、臥具、病瘦醫藥，我等盡當事事供給，唯愿受請，勿拒微情。」時，尊者周利槃特默然可之。
爾時，諸釋種聞尊者周利槃特所說，歡喜奉行。
（一一）
聞如是：
一時，佛在羅閱城迦蘭陀竹園所，與大比丘五百人俱。
爾時，提婆達兜惡人便往至婆羅留支王子所，告王子言：「昔者，民氓壽命極長，如今人壽不過百年
現代漢語譯本：當時，尊者舍利弗恢復了原來的形體，飛在空中，回到了他居住的地方。 當時，尊者周利槃特比丘前往普集講堂，那裡聚集了許多釋迦族人。到達后，他告訴那些釋迦族人說：『你們快準備好酥油和柴火，去耶維世典婆羅門那裡。』 當時，釋迦族人立即準備好酥油和柴火，前往耶維世典婆羅門那裡。他們在四條道路的交匯處建造了火葬堆，互相帶領著，然後前往尊者周利槃特比丘那裡。到達后，他們頭面頂禮他的雙足，在一旁坐下。 當時，那些釋迦族人以這樣的偈語，向尊者周利槃特說道： 『在耶維建造火葬堆，沒有違背尊者的教誨；我們獲得了巨大的利益，能夠遇到這樣的福佑。』 當時，尊者周利槃特便用這樣的偈語回答釋迦族人說： 『現在轉動尊貴的法輪，降伏各種外道；智慧如大海般深廣，這次前來降伏梵志。所做的善惡行為，過去、現在、未來，即使經過億劫也不會遺忘，所以應當多做善事。』 當時，尊者周利槃特為那些釋迦族人廣泛地說法后，那些釋迦族人對周利槃特說：『如果尊者需要衣服、飲食、床鋪、臥具、醫藥等，我們都將盡力提供，只希望您接受我們的供養，不要拒絕我們微薄的心意。』當時，尊者周利槃特默然表示同意。 那時，那些釋迦族人聽了尊者周利槃特所說的話，歡喜地遵照執行。 （一一） 我聽聞是這樣的： 一時，佛陀在羅閱城的迦蘭陀竹園，與五百位大比丘在一起。 當時，提婆達多這個惡人前往婆羅留支王子那裡，告訴王子說：『以前，人們的壽命非常長，現在人的壽命不過百年。』
English version: At that time, the venerable Sariputra restored his original form, flew into the air, and returned to his dwelling place. At that time, the venerable Cūḷapanthaka Bhikkhu went to the Pūjita Assembly Hall, where many Śākya people were gathered. Having arrived, he said to those Śākyas, 'Quickly prepare ghee and firewood, and go to the Brahmin Yāveviśeṭa.' At that time, the Śākyas immediately prepared ghee and firewood, and went to the Brahmin Yāveviśeṭa. They built funeral pyres at the crossroads, led each other, and then went to the venerable Cūḷapanthaka Bhikkhu. Having arrived, they bowed their heads to his feet and sat down on one side. At that time, those Śākyas spoke to the venerable Cūḷapanthaka in this verse: 'Having built the funeral pyre at Yāvevi, we have not disobeyed the venerable's teachings; we have obtained great benefit, and have been able to encounter such blessings.' At that time, the venerable Cūḷapanthaka replied to the Śākyas with this verse: 'Now turning the noble Dharma wheel, subduing all the heretics; wisdom is as vast as the ocean, this time coming to subdue the Brahmins. The good and evil deeds done, past, present, and future, will not be forgotten even after billions of kalpas, therefore one should do good deeds.' At that time, after the venerable Cūḷapanthaka had extensively preached the Dharma to those Śākyas, the Śākyas said to Cūḷapanthaka, 'If the venerable needs clothing, food, bedding, sleeping mats, or medicine for illness, we will do our best to provide everything. We only hope that you will accept our offerings and not refuse our humble intentions.' At that time, the venerable Cūḷapanthaka silently agreed. Then, those Śākyas, having heard what the venerable Cūḷapanthaka had said, joyfully followed his instructions. (11) Thus have I heard: At one time, the Buddha was in the Kalandaka Bamboo Grove in Rājagṛha, together with five hundred great Bhikkhus. At that time, the evil Devadatta went to Prince Bharaluyuchi and told the prince, 'In the past, people's lifespans were extremely long, but now people's lifespans are no more than a hundred years.'
。王子當知，人命無常，備不登位，中命終者不亦痛哉！王子，時可斷父王命，統領國人。我今當殺沙門瞿曇！作無上至真、等正覺，于摩竭國界，新王、新佛，不亦快哉！如日貫云，靡所不照，如月云消，眾星中明。」爾時，婆羅留支王子即收父王，著鐵牢中，更立臣佐，統領人民。
爾時，有眾多比丘入羅閱城乞食，便聞提婆達兜教王子收父王，著鐵牢中，更立臣佐。是時，眾多比丘乞食，還歸所在，攝舉衣缽，往至世尊所。頭面禮足，白世尊曰：「朝入城乞食，聞提婆達兜愚人教王子使收父王，閉著牢獄，更立臣佐。復敕王子言：『汝殺父王，我害如來，於此摩竭國界，新王、新佛，不亦快哉！』」
「爾時，臣佐亦行非法；臣佐已行非法，爾時王太子亦行非法；太子已行非法，爾時群臣、長吏亦行非法；群臣、長吏已行非法，爾時國界人民亦行非法；國界人民已行非法，爾時人眾兵馬亦行非法；兵眾已行非法，爾時日月倒錯運度失時；日月已失時，便無年歲；已無年歲，日差月錯，無復精光；日月已無精光，爾時星宿現怪。星宿已現變怪，便有暴風起；已有暴風起，神祇瞋恚；神祇已瞋恚，爾時風雨不時。爾時穀子在地者便不長大，人民之類、蜎飛蠕動，顏色改變，壽命極短
現代漢語譯本：王子應當知道，人的生命是無常的，如果還沒登上王位就去世，那不是太令人痛惜了嗎！王子，現在可以斷絕父王的性命，統治國家的人民。我將要殺死沙門瞿曇！成就無上至真、等正覺，在這摩揭陀國界，成為新王、新佛，那不是很快樂嗎！就像太陽穿透雲層，沒有照不到的地方，就像月亮消散雲霧，在眾星中最為明亮。」當時，婆羅留支王子就囚禁了他的父王，關在鐵牢中，另立大臣輔佐，統治人民。 當時，有很多比丘進入羅閱城乞食，就聽說了提婆達多教唆王子囚禁父王，關在鐵牢中，另立大臣輔佐。當時，很多比丘乞食完畢，回到住處，收拾好衣缽，前往世尊那裡。他們頂禮世尊，稟告說：「早上入城乞食，聽到提婆達多這個愚人教唆王子囚禁父王，關在牢獄中，另立大臣輔佐。還命令王子說：『你殺死父王，我害死如來，在這摩揭陀國界，成為新王、新佛，那不是很快樂嗎！』」 「當時，大臣輔佐也施行非法；大臣輔佐施行非法之後，當時王太子也施行非法；太子施行非法之後，當時群臣、長官也施行非法；群臣、長官施行非法之後，當時國家的人民也施行非法；國家的人民施行非法之後，當時民眾和軍隊也施行非法；軍隊施行非法之後，當時日月執行顛倒，失去規律；日月失去規律之後，就沒有年歲；沒有年歲之後，日月執行錯亂，沒有光輝；日月沒有光輝之後，當時星宿出現怪異。星宿出現怪異之後，就會有暴風興起；有暴風興起之後，神祇就會憤怒；神祇憤怒之後，當時風雨就會不按時節。當時，地裡的穀子就不能生長，人民以及各種飛蟲蠕動，顏色改變，壽命極短。
English version: 'Prince, you should know that human life is impermanent. If one dies before ascending the throne, wouldn't that be a great pity! Prince, now is the time to end your father's life and rule the people of the kingdom. I will kill the Shramana Gautama! Attaining the supreme truth, the perfect enlightenment, in this Magadha kingdom, becoming the new king and the new Buddha, wouldn't that be wonderful! Like the sun piercing through the clouds, shining everywhere, like the moon dispelling the mist, shining brightly among the stars.' At that time, Prince Bharaluchi imprisoned his father, locked him in an iron cage, and established new ministers to assist him in ruling the people. At that time, many monks entered Rajagriha to beg for alms and heard that Devadatta had incited the prince to imprison his father, lock him in an iron cage, and establish new ministers to assist him. At that time, many monks finished begging for alms, returned to their dwellings, gathered their robes and bowls, and went to the World Honored One. They bowed their heads to the feet of the World Honored One and reported, 'This morning, while begging for alms in the city, we heard that the foolish Devadatta had incited the prince to imprison his father, lock him in a prison, and establish new ministers to assist him. He also ordered the prince, 'You kill your father, and I will harm the Tathagata. In this Magadha kingdom, we will become the new king and the new Buddha, wouldn't that be wonderful!'' 'At that time, the ministers also acted unlawfully; after the ministers acted unlawfully, the crown prince also acted unlawfully; after the prince acted unlawfully, the ministers and officials also acted unlawfully; after the ministers and officials acted unlawfully, the people of the kingdom also acted unlawfully; after the people of the kingdom acted unlawfully, the populace and the army also acted unlawfully; after the army acted unlawfully, the sun and moon reversed their course and lost their regularity; after the sun and moon lost their regularity, there were no years; after there were no years, the sun and moon moved erratically and had no light; after the sun and moon had no light, the stars showed strange signs. After the stars showed strange signs, violent winds would arise; after violent winds arose, the deities would become angry; after the deities became angry, the wind and rain would not be timely. At that time, the grains in the ground would not grow, the people and all kinds of flying insects would change color, and their lifespans would be extremely short.'
。
「若復有時，王法治正，爾時群臣亦行正法；群臣已行正法，時王太子亦行正法；王太子已行正法，爾時長吏亦行正法；長吏已行正法，國界人民亦行正法；日月順常，風雨以時，災怪不現，神祇歡喜，五穀熾盛；君臣和穆相視，如兄如弟，終無增損；有形之類，顏色光潤，食自消化，無有災害，壽命極長，人所愛敬。」
爾時，世尊便說此偈：
「猶如牛渡水， 導者而不正； 一切皆不正， 斯由本導故。 眾生亦如是， 眾中必有導； 導者行非法， 況復下細人。 萠類盡受苦， 由王法不正； 以知非法行， 一切民亦然。 猶如牛渡水， 導者而行正； 從者亦皆正， 斯由本導故。 眾生亦如是， 眾中必有導； 導者行正法， 況復下庶人。 萠類盡受樂， 由王法教正； 以知正法行， 一切民亦然。
「是故，諸比丘！當舍非法而行正法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 『如果有一天，國王依法公正治理國家，那時群臣也會奉行正法；群臣奉行正法后，國王的太子也會奉行正法；太子奉行正法后，地方長官也會奉行正法；長官奉行正法后，國家的人民也會奉行正法；日月執行正常，風雨適時，災禍怪事不會出現，神靈歡喜，五穀豐盛；君臣和睦相處，如同兄弟一般，始終沒有爭端；有形體的生物，顏色光澤潤澤，食物能夠自然消化，沒有災害，壽命很長，人們互相愛戴敬重。』 那時，世尊就說了這首偈語： 『就像牛群渡河，領頭的牛走不正，所有的牛都會走不正，這是因為領頭牛的緣故。 眾生也是這樣，人群中必定有領導者；如果領導者奉行非法，更何況是下層百姓呢？ 所有的人都會遭受痛苦，這是因為國王的法令不正；因為知道領導者奉行非法，所有的人民也會這樣。 就像牛群渡河，領頭的牛走正路，跟隨的牛也會走正路，這是因為領頭牛的緣故。 眾生也是這樣，人群中必定有領導者；如果領導者奉行正法，更何況是下層百姓呢？ 所有的人都會享受快樂，這是因為國王的法令教導正確；因為知道領導者奉行正法，所有的人民也會這樣。 『所以，各位比丘！應當捨棄非法而奉行正法。各位比丘！應當這樣學習。』 當時，各位比丘聽了佛陀所說，歡喜地奉行。
English version 'If there comes a time when the king governs justly according to the law, then the ministers will also practice the righteous law; after the ministers have practiced the righteous law, the king's crown prince will also practice the righteous law; after the crown prince has practiced the righteous law, the local officials will also practice the righteous law; after the local officials have practiced the righteous law, the people of the country will also practice the righteous law; the sun and moon will follow their regular course, wind and rain will be timely, disasters and strange occurrences will not appear, the deities will be pleased, and the five grains will flourish; the ruler and his ministers will live in harmony, regarding each other like brothers, and there will be no discord; beings with form will have radiant complexions, their food will digest naturally, there will be no calamities, their lifespans will be long, and people will love and respect one another.' At that time, the World Honored One spoke this verse: 'Just as when cattle cross a river, if the leader goes astray, all will go astray, because of the leader. So it is with sentient beings, there must be a leader among the people; if the leader practices what is not the law, how much more so the common people? All beings will suffer, because the king's law is not righteous; knowing that the leader practices what is not the law, all the people will do the same. Just as when cattle cross a river, if the leader goes straight, those who follow will also go straight, because of the leader. So it is with sentient beings, there must be a leader among the people; if the leader practices the righteous law, how much more so the common people? All beings will enjoy happiness, because the king's law teaches what is right; knowing that the leader practices the righteous law, all the people will do the same. 'Therefore, O monks! You should abandon what is not the law and practice the righteous law. Thus, O monks! You should learn.' At that time, the monks, having heard what the Buddha had said, joyfully practiced it.
。
增壹阿含經卷第八 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第九
東晉罽賓三藏瞿曇僧伽提婆譯
慚愧品第十八
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有二妙法擁護世間。云何為二法？所謂有慚、有愧也。諸比丘！若無此二法，世間則不別有父、有母、有兄、有弟、有妻子、知識、尊長、大小，便當與豬、雞、狗、牛、羊六畜之類而同一等。以其世間有此二法擁護世間，則別有父母、兄弟、妻子、尊長、大小，亦不與六畜共同。是故，諸比丘！當習有慚、有愧。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「世有二人，無有厭足而取命終。云何為二人？所謂得財物恒藏舉之；復有得物而喜與人。是謂二人無有厭足而取命終。」
爾時，有比丘白世尊曰：「我等，世尊！不解此略說之義。云何得物藏舉？云何得物與人？唯愿世尊廣演其義。」
世尊告曰：「諦聽！諦聽！善思念之，吾當為汝分別其義。」
對曰：「如是
現代漢語譯本 《增壹阿含經》卷第八 大正藏第02冊 No. 0125 《增壹阿含經》
《增壹阿含經》卷第九
東晉罽賓三藏瞿曇僧伽提婆譯
慚愧品第十八
（一）
我聽聞是這樣：
一時，佛陀在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『有兩種微妙的法守護世間。哪兩種法呢？就是慚和愧。諸位比丘！如果沒有這兩種法，世間就不會有父、母、兄、弟、妻子、親友、長輩、晚輩的分別，就會和豬、雞、狗、牛、羊等六畜一樣。因為世間有這兩種法守護，所以才有父母、兄弟、妻子、長輩、晚輩的分別，也不會和六畜一樣。因此，諸位比丘！應當學習有慚、有愧。諸位比丘！應當這樣學習。』
那時，眾比丘聽聞佛陀所說，歡喜奉行。
（二）
我聽聞是這樣：
一時，佛陀在舍衛國的祇樹給孤獨園。
那時，世尊告訴眾比丘：『世上有兩種人，永遠不會滿足而死去。哪兩種人呢？一種是得到財物就總是藏起來；另一種是得到財物就喜歡佈施給別人。這兩種人都是永遠不會滿足而死去的。』
那時，有比丘對世尊說：『世尊！我們不理解您剛才簡略說的意思。什麼是得到財物就藏起來？什麼是得到財物就佈施給別人？希望世尊詳細解釋其中的含義。』
世尊說：『仔細聽！仔細聽！好好思考，我將為你們分別解釋其中的含義。』
比丘回答說：『是的，世尊！』
English version Ekottara Agama Sutra, Scroll 8 Taisho Tripitaka Vol. 02, No. 0125, Ekottara Agama Sutra
Ekottara Agama Sutra, Scroll 9
Translated by Tripitaka Master Gautama Sanghadeva of Kipin, Eastern Jin Dynasty
Chapter 18: Shame and Remorse
(1)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti.
At that time, the World Honored One told the Bhikkhus, 'There are two wonderful dharmas that protect the world. What are these two dharmas? They are shame and remorse. Bhikkhus! If there were not these two dharmas, the world would not have the distinctions of father, mother, elder brother, younger brother, wife, relatives, elders, and juniors, and would be the same as pigs, chickens, dogs, cows, sheep, and other six kinds of livestock. Because the world has these two dharmas protecting it, there are distinctions of parents, siblings, wives, elders, and juniors, and it is not the same as the six kinds of livestock. Therefore, Bhikkhus! You should practice having shame and remorse. Thus, Bhikkhus! You should learn in this way.'
At that time, the Bhikkhus, having heard what the Buddha said, joyfully practiced it.
(2)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti.
At that time, the World Honored One told the Bhikkhus, 'There are two kinds of people in the world who die without ever being satisfied. What are these two kinds of people? One is the person who always hoards their wealth when they obtain it; the other is the person who is happy to give to others when they obtain wealth. These are the two kinds of people who die without ever being satisfied.'
At that time, a Bhikkhu said to the World Honored One, 'World Honored One! We do not understand the meaning of what you have just briefly said. What does it mean to hoard wealth when one obtains it? What does it mean to give to others when one obtains wealth? We hope that the World Honored One will explain the meaning in detail.'
The World Honored One said, 'Listen carefully! Listen carefully! Think well, and I will explain the meaning to you separately.'
The Bhikkhu replied, 'Yes, World Honored One!'
。」
爾時，佛告諸比丘：「於是，有族姓子學諸技術，或習田作，或習書疏，或習計算，或習天文，或習地理，或習卜相，或學遠使，或作王佐，不避寒暑、飢寒、勤苦，而自營己。彼作是功力而獲財物，彼人不能食啖，亦不與妻子，亦不與奴婢親親之屬，皆悉不與。彼所得財物，或王劫奪，或覆被賊，或火燒水漂，分散異處，不獲其利，即於家中有人分散此物，不得停住。是謂，比丘！得財藏舉者也。
「彼云何得財分佈？有族姓子學諸伎術，或習田作，或習書䟽，或習計算，或習天文、地理，或習卜相，或學遠使，或作王佐，不避寒暑、飢寒、勤苦，而自營己。彼作是功力而獲財物，彼人惠施眾生，給與父母、奴婢、妻子，亦復廣及沙門、婆羅門，造諸功德，種天上之福。是謂，比丘！得而惠施。是謂，比丘！二人無厭足。如前一人得財物而舉者，當念舍離；第二人得而廣佈，當學此業。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「常當法施，勿習食施。所以然者，汝等今有果報之祐，使我弟子恭敬於法，不貪利養。設貪利養者，則有大過於如來所
現代漢語譯本 當時，佛陀告訴眾比丘：『這裡，有善家子弟學習各種技藝，有的學習耕田，有的學習書寫，有的學習計算，有的學習天文，有的學習地理，有的學習占卜，有的學習出使遠方，有的做輔佐君王的官，不避寒冷暑熱、飢餓困苦，而自己經營生計。他們通過這些努力獲得財物，卻不自己食用，也不給妻子兒女，也不給奴婢親屬，一概不給。他們所得的財物，或者被國王搶奪，或者被盜賊偷走，或者被火燒水淹，分散到各處，不能獲得利益，即使在家中，也會有人分散這些財物，不能留存。這就是，比丘們，獲得財物卻將其藏起來的人。』 『那麼，什麼樣的人是獲得財物並將其分配出去呢？有善家子弟學習各種技藝，有的學習耕田，有的學習書寫，有的學習計算，有的學習天文、地理，有的學習占卜，有的學習出使遠方，有的做輔佐君王的官，不避寒冷暑熱、飢餓困苦，而自己經營生計。他們通過這些努力獲得財物，然後將財物佈施給眾生，給予父母、奴婢、妻子，也廣泛地佈施給沙門、婆羅門，創造各種功德，種下昇天的福報。這就是，比丘們，獲得財物並將其佈施出去的人。這就是，比丘們，這兩種人都沒有滿足的時候。像前面那個人獲得財物卻將其藏起來，應當想著捨棄；第二個人獲得財物並廣泛佈施，應當學習這種行為。所以，比丘們！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。 （三） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『應當經常進行法佈施，不要習慣於食物佈施。之所以這樣說，是因為你們現在有果報的庇佑，使得我的弟子們恭敬佛法，不貪圖利養。如果貪圖利養，就會有很大的過失，對如來所說的話不敬重。』
English version At that time, the Buddha told the monks: 'Here, there are sons of good families who learn various skills, some learn farming, some learn writing, some learn calculation, some learn astronomy, some learn geography, some learn divination, some learn to be envoys to distant lands, some serve as ministers to kings, not avoiding cold and heat, hunger and hardship, and manage their own livelihoods. They obtain wealth through these efforts, but they do not eat it themselves, nor do they give it to their wives and children, nor to their servants and relatives, they give it to no one. The wealth they obtain is either robbed by the king, or stolen by thieves, or burned by fire or washed away by water, scattered in various places, unable to obtain its benefits, and even within their own homes, there are people who will scatter this wealth, unable to keep it. This, monks, is what is meant by obtaining wealth and hoarding it.' 'Now, what kind of person obtains wealth and distributes it? There are sons of good families who learn various skills, some learn farming, some learn writing, some learn calculation, some learn astronomy and geography, some learn divination, some learn to be envoys to distant lands, some serve as ministers to kings, not avoiding cold and heat, hunger and hardship, and manage their own livelihoods. They obtain wealth through these efforts, and then they give it to all beings, give it to their parents, servants, and wives, and also widely give it to ascetics and Brahmins, creating various merits, planting the seeds of heavenly blessings. This, monks, is what is meant by obtaining wealth and giving it away. This, monks, is what is meant by these two types of people who are never satisfied. Like the first person who obtains wealth and hoards it, they should think of giving it up; the second person who obtains wealth and widely distributes it, they should learn this behavior. Therefore, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha had said, joyfully practiced it. (Three) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the World Honored One told the monks: 'You should always practice the giving of Dharma, do not become accustomed to the giving of food. The reason for this is that you now have the protection of karmic retribution, which causes my disciples to respect the Dharma and not be greedy for gain. If they are greedy for gain, then there will be a great fault, and they will not respect what the Tathagata has said.'
。何以故？謂眾生類不分別法，毀世尊教；已毀世尊教，后不復得至涅槃道，我便有恥。所以然者，謂如來弟子貪著利養，不行於法，不分別法，毀世尊教，不順正法；已毀世尊教，復不至涅槃道。汝今，比丘！當念法施，勿思欲施，便得稱譽，多聞四遠，恭敬於法，不貪財物，此則無有羞恥。所以然者，如來弟子以好法施，不貪思欲之施。是謂，比丘！當念法施，勿學財施。汝等比丘，吾說此義，為因何義而說此緣乎？」
爾時，諸比丘白世尊曰：「唯愿世尊事事分別。」
爾時，世尊告諸比丘：「昔有一人請吾供養，然吾爾時有遺余法而可除棄。有二比丘從遠方來，形體困篤，顏色變易。爾時，我便語彼比丘，作是語：『有遺余法而可除棄，隨時須者，便可取之而自營己。』時，一比丘便作是念：『世尊今日有遺余法而可除棄，隨時須者，便可取之。設復我等不取食者，便當以此食舍于凈地。若著水中。然今我等宜取此食，以充虛乏，加得氣力。』爾時，彼比丘復作是學：『佛亦作是說：「當行法施，莫行思欲之施。所以然者，施中之上無過財施，然復法施於中最尊。」我今堪任竟日不食，猶得自濟，不須受彼信施之福。』爾時，彼比丘便自息意，不取彼施，形體困篤，不自顧命
現代漢語譯本：這是什麼原因呢？因為眾生不能分辨佛法，毀壞世尊的教誨；一旦毀壞了世尊的教誨，以後就不能再到達涅槃之道，我會感到羞愧。之所以這樣，是因為如來的弟子貪圖利益供養，不修行佛法，不能分辨佛法，毀壞世尊的教誨，不遵循正法；一旦毀壞了世尊的教誨，就不能到達涅槃之道。你們這些比丘！應當想著法佈施，不要想著物質佈施，以便獲得稱讚，名聲遠揚，恭敬佛法，不貪圖財物，這樣就不會有羞愧。之所以這樣，是因為如來的弟子以好的佛法佈施，不貪圖物質的佈施。這就是，比丘們！應當想著法佈施，不要學習物質佈施。你們這些比丘，我說這個道理，是因什麼意義而說這個緣由呢？』 當時，眾比丘對世尊說：『希望世尊能詳細地解釋這件事。』 當時，世尊告訴眾比丘：『過去有一個人請我供養，當時有剩餘的食物可以丟棄。有兩個比丘從遠方來，身體疲憊，臉色憔悴。當時，我就對那兩個比丘說，這樣說：『有剩餘的食物可以丟棄，隨時需要的人，就可以拿去自己用。』當時，一個比丘就想：『世尊今天有剩餘的食物可以丟棄，隨時需要的人，就可以拿去。如果我等不吃這些食物，就應當把這些食物丟在乾淨的地方，或者丟在水裡。現在我等應該拿這些食物，來補充虛弱，增加力氣。』當時，那個比丘又這樣想：『佛也這樣說過：「應當行法佈施，不要行物質佈施。之所以這樣，是因為佈施之中沒有比財佈施更好的，然而法佈施在其中最尊貴。」我現在可以整天不吃飯，仍然可以自救，不需要接受信徒的供養。』當時，那個比丘就自己停止了念頭，不拿那些食物，身體疲憊，不顧自己的性命。
English version: Why is that? It is because sentient beings cannot distinguish the Dharma, and they destroy the teachings of the World Honored One. Once they have destroyed the teachings of the World Honored One, they will not be able to reach the path of Nirvana, and I would feel ashamed. The reason for this is that the disciples of the Tathagata are greedy for gain and offerings, do not practice the Dharma, cannot distinguish the Dharma, destroy the teachings of the World Honored One, and do not follow the righteous Dharma. Once they have destroyed the teachings of the World Honored One, they will not reach the path of Nirvana. You monks! You should think of giving the Dharma, not of giving material things, so that you may gain praise, be renowned far and wide, respect the Dharma, and not be greedy for wealth. Then there will be no shame. The reason for this is that the disciples of the Tathagata give good Dharma, not being greedy for material giving. This is, monks! You should think of giving the Dharma, not learn material giving. You monks, I speak this meaning, for what reason do I speak this cause?』 At that time, the monks said to the World Honored One, 『We wish that the World Honored One would explain this matter in detail.』 At that time, the World Honored One told the monks, 『In the past, there was a person who invited me to make offerings, and at that time there was leftover food that could be discarded. Two monks came from afar, their bodies were tired, and their faces were pale. At that time, I said to those two monks, saying, 『There is leftover food that can be discarded, and whoever needs it at any time can take it for themselves.』 At that time, one monk thought, 『The World Honored One today has leftover food that can be discarded, and whoever needs it at any time can take it. If we do not eat this food, we should throw this food in a clean place, or throw it in the water. Now we should take this food to replenish our weakness and increase our strength.』 At that time, that monk thought again, 『The Buddha also said, 「One should practice Dharma giving, not material giving. The reason for this is that among all giving, there is no giving better than material giving, yet Dharma giving is the most noble.」 I can go without food all day and still save myself, and I do not need to accept the offerings of believers.』 At that time, that monk stopped his thoughts, did not take that food, his body was tired, and he did not care for his life.
。
「彼時，第二比丘復作是念：『世尊亦有遺余之法而可除者，設我等不取食者，便當困篤。今以此食用充虛乏，加得氣力，晝夜安寧。』爾時，彼比丘便取食之，晝夜安隱，氣力充足。」
佛告諸比丘：「彼比丘雖復取彼供養，除去虛乏，氣力充足，不如先前比丘可敬，可貴，甚可尊重。彼比丘長夜名稱遠聞，于律知足，易充易滿。諸比丘當學法施，勿學思欲之施。我前所說者，由此因緣。」
爾時，世尊說此語已，便從坐起而去。
是時，眾多比丘復作是念：「曏者，世尊略說其要，竟不廣普，便從坐起，入寂靜室。今此眾中誰能堪任於此略義而廣普演其義者也？」是時，眾多比丘復作是念：「今尊者舍利弗，世尊所譽，我當盡共詣彼舍利弗所。」是時，眾多比丘便往至尊者舍利弗所，共相禮拜，在一面坐。在一面坐已。是時，眾多比丘所可從世尊聞事，盡向舍利弗說之。
是時，尊者舍利弗告諸比丘：「云何世尊弟子貪著利養，不修行法？云何世尊弟子貪修行法，不貪利養？」
爾時，眾多比丘白舍利弗曰：「我等乃從遠來，請問其義，得修行之。尊者舍利弗堪任者，便與我等廣演其義。」
舍利弗告曰：「諦聽！諦聽！善思念之，吾當與汝廣演其義
現代漢語譯本 『那時，第二位比丘又這樣想：『世尊也有一些可以去除的遺留之法，如果我們不吃東西，就會感到困頓虛弱。現在用這些食物來補充虛弱，增加力氣，就能日夜安寧。』當時，那位比丘就吃了食物，日夜安穩，力氣充足。 佛陀告訴眾比丘：『那位比丘雖然接受了供養，消除了虛弱，力氣充足，但不如先前的比丘那樣值得尊敬、珍貴，非常值得尊重。那位比丘長久以來名聲遠揚，在戒律上知足，容易滿足。眾比丘應當學習法佈施，不要學習貪求物質的佈施。我之前所說的，就是因為這個緣故。』 當時，世尊說完這些話后，就從座位上起身離開了。 這時，許多比丘又這樣想：『剛才，世尊只是簡略地說了要點，沒有詳細闡述，就從座位上起身，進入了寂靜的房間。現在，我們這些人中，誰能夠勝任將這簡略的含義廣泛地闡述出來呢？』這時，許多比丘又這樣想：『現在尊者舍利弗，是世尊所讚譽的，我們應當一起去拜訪舍利弗尊者。』當時，許多比丘就前往舍利弗尊者那裡，互相行禮后，在一旁坐下。坐下後，許多比丘就把從世尊那裡聽到的事情，都告訴了舍利弗。 當時，尊者舍利弗告訴眾比丘：『為什麼世尊的弟子會貪戀利益供養，而不修行佛法？為什麼世尊的弟子會貪求修行佛法，而不貪戀利益供養？』 當時，許多比丘對舍利弗說：『我們是從遠方而來，請教這個道理，以便能夠修行。尊者舍利弗如果能夠勝任，就請為我們詳細闡述這個道理。』 舍利弗說：『仔細聽！仔細聽！好好思考，我將為你們詳細闡述這個道理。』
English version 『At that time, the second bhikkhu thought again: 『The Blessed One also has some remaining teachings that can be removed. If we do not eat, we will become weak and distressed. Now, by using this food to replenish our weakness and gain strength, we can have peace day and night.』 At that time, that bhikkhu ate the food, and was peaceful day and night, with sufficient strength.』 The Buddha told the bhikkhus: 『Although that bhikkhu accepted the offerings, eliminated his weakness, and gained sufficient strength, he is not as respectable, precious, and worthy of great respect as the previous bhikkhu. That bhikkhu』s reputation has long been far-reaching, he is content with the precepts, and easily satisfied. Bhikkhus should learn to give the Dharma, not to learn to give material things out of desire. What I said earlier was for this reason.』 At that time, after the Blessed One finished speaking these words, he rose from his seat and left. At this time, many bhikkhus thought again: 『Just now, the Blessed One only briefly stated the key points, without elaborating in detail, and then rose from his seat and entered the quiet room. Now, among us, who is capable of widely explaining the meaning of this brief statement?』 At this time, many bhikkhus thought again: 『Now, Venerable Sariputta is praised by the Blessed One, we should all go to visit Venerable Sariputta.』 At that time, many bhikkhus went to Venerable Sariputta, greeted each other, and sat down on one side. After sitting down, many bhikkhus told Sariputta everything they had heard from the Blessed One. At that time, Venerable Sariputta told the bhikkhus: 『Why do the Blessed One』s disciples crave material offerings and not practice the Dharma? Why do the Blessed One』s disciples crave to practice the Dharma and not crave material offerings?』 At that time, many bhikkhus said to Sariputta: 『We have come from afar to ask about this principle, so that we can practice it. If Venerable Sariputta is capable, please explain this principle in detail for us.』 Sariputta said: 『Listen carefully! Listen carefully! Think well, and I will explain this principle in detail for you.』
。」
爾時，眾多比丘對曰：「如是。」
舍利弗告曰：「世尊弟子所學寂靜念安，聲聞弟子不如是學；世尊吐教所應滅法，而諸比丘亦不滅之；于中懈怠起諸亂想，所應為者而不肯行，所不應為者便修行之。爾時，諸賢長老比丘於三處便有羞恥。云何為三？世尊常樂寂靜之處，爾時聲聞不作是學，長老比丘便有羞恥。世尊教人當滅此法，然比丘不滅此法，長老比丘便有羞恥。于中起亂想之念，意不專一，長老比丘便有羞恥。
「諸賢當知，中比丘於三處便有羞恥。云何為三？世尊常樂寂靜之處，爾時聲聞不作是學，中比丘便有羞恥。世尊教人當滅此法，然彼比丘不滅此法，中比丘便有羞恥。于中起亂想之念，意不專一，中比丘便有羞恥。
「諸賢當知，年少比丘於三處便有羞恥。云何為三？世尊弟子常樂寂靜之處，爾時聲聞不作是學，年少比丘便有羞恥。世尊教人當滅此法，然彼比丘不滅此法，年少比丘便有羞恥。于中復起亂想之念，意不專一，年少比丘便有羞恥。是謂，諸賢！貪著于財，不著於法
現代漢語譯本 當時，眾多比丘回答說：『是的。』 舍利弗說道：『世尊的弟子所學習的是寂靜安寧的禪定，而聲聞弟子卻不這樣學習；世尊教導應當滅除的法，而各位比丘也不去滅除；在禪定中懈怠，生起各種雜亂的念頭，應該做的事情卻不肯去做，不應該做的事情卻去修行。這時，各位賢德的長老比丘在三個方面會感到羞愧。哪三個方面呢？世尊常常喜歡在寂靜的地方，而聲聞弟子卻不這樣學習，長老比丘就會感到羞愧。世尊教導人們應當滅除這種法，然而比丘卻不滅除這種法，長老比丘就會感到羞愧。在禪定中生起雜亂的念頭，心意不專一，長老比丘就會感到羞愧。 『各位賢德應當知道，中等比丘在三個方面會感到羞愧。哪三個方面呢？世尊常常喜歡在寂靜的地方，而聲聞弟子卻不這樣學習，中等比丘就會感到羞愧。世尊教導人們應當滅除這種法，然而那些比丘卻不滅除這種法，中等比丘就會感到羞愧。在禪定中生起雜亂的念頭，心意不專一，中等比丘就會感到羞愧。 『各位賢德應當知道，年輕比丘在三個方面會感到羞愧。哪三個方面呢？世尊的弟子常常喜歡在寂靜的地方，而聲聞弟子卻不這樣學習，年輕比丘就會感到羞愧。世尊教導人們應當滅除這種法，然而那些比丘卻不滅除這種法，年輕比丘就會感到羞愧。在禪定中又生起雜亂的念頭，心意不專一，年輕比丘就會感到羞愧。這就是，各位賢德！貪戀財物，而不執著于佛法。』
English version At that time, many monks replied, 'Yes.' Sariputra said, 'The disciples of the World Honored One learn peaceful and tranquil meditation, but the Sravaka disciples do not learn in this way; the World Honored One teaches the Dharma that should be extinguished, but the monks do not extinguish it; they are lazy in meditation, and they give rise to various confused thoughts, they do not do what they should do, and they practice what they should not do. At this time, the virtuous elder monks feel ashamed in three aspects. What are the three? The World Honored One often enjoys being in quiet places, but the Sravaka disciples do not learn in this way, and the elder monks feel ashamed. The World Honored One teaches people to extinguish this Dharma, but the monks do not extinguish this Dharma, and the elder monks feel ashamed. They give rise to confused thoughts in meditation, and their minds are not focused, and the elder monks feel ashamed.' 'Virtuous ones should know that the middle-ranking monks feel ashamed in three aspects. What are the three? The World Honored One often enjoys being in quiet places, but the Sravaka disciples do not learn in this way, and the middle-ranking monks feel ashamed. The World Honored One teaches people to extinguish this Dharma, but those monks do not extinguish this Dharma, and the middle-ranking monks feel ashamed. They give rise to confused thoughts in meditation, and their minds are not focused, and the middle-ranking monks feel ashamed.' 'Virtuous ones should know that the young monks feel ashamed in three aspects. What are the three? The disciples of the World Honored One often enjoy being in quiet places, but the Sravaka disciples do not learn in this way, and the young monks feel ashamed. The World Honored One teaches people to extinguish this Dharma, but those monks do not extinguish this Dharma, and the young monks feel ashamed. They again give rise to confused thoughts in meditation, and their minds are not focused, and the young monks feel ashamed. This is, virtuous ones! They are greedy for wealth and do not cling to the Dharma.'
。」
諸比丘白舍利弗曰：「云何比丘貪著於法，不著于財？」
舍利弗曰：「於是，比丘！世尊樂寂靜之處，聲聞亦學如來樂寂靜之處；世尊所說當滅此法，諸比丘便滅此法；不懈怠，亦不亂，所應行者便修行之，所不應行者便不行之。諸賢當知，長老比丘於三處便有名稱。云何為三？世尊樂寂靜之處，聲聞亦樂寂靜之處，長老比丘便有名稱。世尊教人當滅此法，爾時比丘便滅此法，長老比丘便有名稱。于中不起亂想之念，意常專一，長老比丘便有名稱。
「諸賢當知，中比丘於三處便有名稱。云何為三？世尊樂寂靜之處，聲聞亦樂寂靜之處，中比丘便有名稱。世尊教人當滅此法，爾時比丘便滅此法，中比丘便有名稱。于中不起亂想之念，意常專一，中比丘便得名稱。
「諸賢當知，年少比丘於三處便有名稱：云何為三？於是，比丘！世尊樂寂靜之處，年少比丘亦樂寂靜之處，年少比丘便有名稱。世尊教人當滅此法，爾時比丘便滅此法，年少比丘便有名稱。于中不起亂想之念，意常專一，年少比丘便有名稱。
「諸賢當知，貪之為病，甚大災患，瞋恚亦然。貪淫、瞋恚滅者，便得處中之道，眼生、智生，諸縛休息，得至涅槃。慳疾為病，亦復極重，煩惱燒煮，憍慢亦深
現代漢語譯本 眾比丘問舍利弗：『為什麼比丘會貪著于佛法，而不貪著于財物呢？』 舍利弗回答說：『各位比丘！世尊喜歡清靜的地方，聲聞弟子也學習如來喜歡清靜的地方；世尊所說應當捨棄的法，眾比丘就捨棄這些法；不懈怠，也不散亂，應該做的就去做，不應該做的就不做。各位賢者應當知道，年長的比丘在三個方面會有名聲。哪三個方面呢？世尊喜歡清靜的地方，聲聞弟子也喜歡清靜的地方，年長的比丘因此有名聲。世尊教導人們應當捨棄的法，那時比丘就捨棄這些法，年長的比丘因此有名聲。在這些方面不起散亂的念頭，心意常常專注，年長的比丘因此有名聲。 『各位賢者應當知道，中等比丘在三個方面會有名聲。哪三個方面呢？世尊喜歡清靜的地方，聲聞弟子也喜歡清靜的地方，中等比丘因此有名聲。世尊教導人們應當捨棄的法，那時比丘就捨棄這些法，中等比丘因此有名聲。在這些方面不起散亂的念頭，心意常常專注，中等比丘因此有名聲。 『各位賢者應當知道，年輕的比丘在三個方面會有名聲。哪三個方面呢？各位比丘！世尊喜歡清靜的地方，年輕的比丘也喜歡清靜的地方，年輕的比丘因此有名聲。世尊教導人們應當捨棄的法，那時比丘就捨棄這些法，年輕的比丘因此有名聲。在這些方面不起散亂的念頭，心意常常專注，年輕的比丘因此有名聲。 『各位賢者應當知道，貪慾是一種疾病，是很大的災禍，嗔恚也是如此。貪慾和嗔恚滅除的人，就能得到中道，生出智慧，各種束縛都停止，最終到達涅槃。慳吝和嫉妒也是疾病，而且非常嚴重，煩惱像火一樣煎熬，驕慢也很深重。』
English version The monks asked Sariputra, 'Why do monks crave the Dharma but not material possessions?' Sariputra replied, 'Monks, the World Honored One enjoys quiet places, and the disciples also learn to enjoy quiet places like the Tathagata; the Dharma that the World Honored One says should be abandoned, the monks abandon; they are not lazy, nor are they distracted, they do what should be done, and they do not do what should not be done. Wise ones should know that elder monks have a reputation in three aspects. What are the three? The World Honored One enjoys quiet places, and the disciples also enjoy quiet places, so the elder monks have a reputation. The World Honored One teaches people to abandon certain Dharma, and at that time the monks abandon that Dharma, so the elder monks have a reputation. In these matters, they do not have distracted thoughts, and their minds are always focused, so the elder monks have a reputation. 'Wise ones should know that middle-ranking monks have a reputation in three aspects. What are the three? The World Honored One enjoys quiet places, and the disciples also enjoy quiet places, so the middle-ranking monks have a reputation. The World Honored One teaches people to abandon certain Dharma, and at that time the monks abandon that Dharma, so the middle-ranking monks have a reputation. In these matters, they do not have distracted thoughts, and their minds are always focused, so the middle-ranking monks have a reputation. 'Wise ones should know that young monks have a reputation in three aspects. What are the three? Monks, the World Honored One enjoys quiet places, and the young monks also enjoy quiet places, so the young monks have a reputation. The World Honored One teaches people to abandon certain Dharma, and at that time the monks abandon that Dharma, so the young monks have a reputation. In these matters, they do not have distracted thoughts, and their minds are always focused, so the young monks have a reputation. 'Wise ones should know that greed is a disease, a great disaster, and so is anger. Those who have extinguished greed and anger attain the Middle Way, wisdom arises, all bonds are broken, and they reach Nirvana. Stinginess and jealousy are also diseases, and they are very serious, afflictions burn like fire, and arrogance is also deep.'
。幻偽不真，無慚、無愧，不能捨離，淫慾敗正，慢、增上慢亦復不捨。此二慢滅，便得處中之道，眼生、智生，諸縛休息，得至涅槃。」
比丘白曰：「云何，尊者舍利弗！處中之道，眼生、智生，諸縛休息，得至涅槃？」
舍利弗言：「諸賢當知，所謂賢聖八品道是。所謂正見、正治、正語、正行、正命、正方便、正念、正三昧。是謂，諸賢！處中之道，眼生、智生、諸縛休息，得至涅槃。」
爾時，眾多比丘聞尊者舍利弗所說，歡喜奉行。
（四）
聞如是：
一時，佛在羅閱城迦蘭陀竹園所，與大比丘眾五百人俱。
爾時，世尊到時，著衣持缽，入羅閱城乞食，在一街巷。爾時，彼巷有一梵志婦，欲飯食婆羅門，即出門，遙見世尊，便往至世尊所，問世尊曰：「頗見婆羅門不？」
爾時，尊者大迦葉先在其巷。世尊便舉手指示曰：「此是婆羅門。」
是時，梵志婦熟視如來面，默然不語。爾時，世尊便說此偈：
「無慾無恚者， 去愚無有癡； 漏盡阿羅漢， 是謂名梵志。 無慾無恚者， 去愚無有癡； 以舍結使聚， 是謂名梵志。 無慾無恚者， 去愚無有癡； 以斷吾我慢， 是謂名梵志
現代漢語譯本：虛幻不實，沒有慚愧之心，不能捨棄，沉溺於淫慾敗壞正道，傲慢和增上慢也同樣不能捨棄。這兩種慢一旦消除，便能達到中道，生出智慧之眼，智慧也隨之產生，各種束縛得以解除，最終到達涅槃的境界。 比丘問道：『尊者舍利弗，您所說的中道，如何才能生出智慧之眼，智慧也隨之產生，各種束縛得以解除，最終到達涅槃的境界呢？』 舍利弗回答說：『諸位賢者應當知道，我所說的就是賢聖八正道。即正見、正思惟、正語、正業、正命、正精進、正念、正定。這就是諸位賢者所說的中道，能生出智慧之眼，智慧也隨之產生，各種束縛得以解除，最終到達涅槃的境界。』 當時，眾多比丘聽聞尊者舍利弗所說，都歡喜地奉行。 （四） 我聽聞是這樣的： 一時，佛陀在王舍城迦蘭陀竹園，與五百位大比丘在一起。 當時，世尊到了吃飯的時間，穿好衣服，拿著缽，進入王舍城乞食，來到一條街巷。當時，這條巷子里有一位婆羅門婦女，正要給婆羅門準備飯食，她出門時，遠遠地看見了世尊，便走到世尊面前，問世尊說：『您有沒有看見婆羅門？』 當時，尊者大迦葉先在這條巷子里。世尊便舉起手指示意說：『這位就是婆羅門。』 這時，婆羅門婦女仔細地看著如來的面容，默默不語。這時，世尊便說了這首偈語： 『沒有貪慾和嗔恨的人，去除愚癡沒有迷惑；漏盡的阿羅漢，這才叫做婆羅門。 沒有貪慾和嗔恨的人，去除愚癡沒有迷惑；捨棄了各種煩惱的束縛，這才叫做婆羅門。 沒有貪慾和嗔恨的人，去除愚癡沒有迷惑；斷除了我慢，這才叫做婆羅門。』
English version: Illusory and unreal, without shame or guilt, unable to let go, indulging in lust corrupts the right path, arrogance and excessive pride are also not relinquished. When these two kinds of pride are extinguished, one attains the Middle Way, the eye of wisdom arises, wisdom also arises, all fetters are released, and one finally reaches the state of Nirvana. A monk asked: 'Venerable Sariputra, how does the Middle Way, as you describe it, lead to the arising of the eye of wisdom, the arising of wisdom, the release of all fetters, and the final attainment of Nirvana?' Sariputra replied: 'Wise ones should know that what I speak of is the Noble Eightfold Path. Namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This, wise ones, is the Middle Way, which leads to the arising of the eye of wisdom, the arising of wisdom, the release of all fetters, and the final attainment of Nirvana.' At that time, many monks, having heard what Venerable Sariputra had said, joyfully practiced it. (Four) Thus have I heard: At one time, the Buddha was in the Karanda Bamboo Grove in Rajagriha, together with a large assembly of five hundred monks. At that time, when it was time for the World Honored One to eat, he put on his robes, took his bowl, and entered Rajagriha to beg for alms, arriving at a certain street. At that time, in that street, there was a Brahmin woman who was about to prepare food for a Brahmin. When she went out, she saw the World Honored One from afar, and went to the World Honored One, asking: 'Have you seen a Brahmin?' At that time, Venerable Mahakasyapa was already in that street. The World Honored One then raised his hand and pointed, saying: 'This is a Brahmin.' At this time, the Brahmin woman gazed intently at the face of the Tathagata, and remained silent. At this time, the World Honored One spoke this verse: 'One without desire or hatred, who has removed ignorance and delusion; an Arhat who has exhausted all outflows, is what is called a Brahmin. One without desire or hatred, who has removed ignorance and delusion; who has relinquished the bonds of all afflictions, is what is called a Brahmin. One without desire or hatred, who has removed ignorance and delusion; who has severed the pride of self, is what is called a Brahmin.'
。 若欲知法者， 三佛之所說； 至誠自歸彼， 最尊無有上。」
爾時，世尊告大迦葉曰：「汝可往為此梵志婦，便現身，得免宿罪。」
是時，迦葉從佛受教，往至梵志婦舍已，就座而坐。是時，彼婆羅門婦便供辦肴膳種種飲食，以奉迦葉。
是時，迦葉即受食飲，欲度人故，而為彼人說此達嚫：
「祠祀火為上， 眾書頌為最； 王為人中尊， 眾流海為上。 眾星月為首， 照明日為先； 四維及上下， 于諸方域境。 天與世間人， 佛為最尊上； 欲求其福者， 當歸於三佛。」
是時，彼梵志婦聞此語已，即歡喜踴躍，不能自勝，前白大迦葉曰：「唯愿梵志恒受我請，在此舍食。」
是時，大迦葉即受彼請，在彼處受彼食。是時，婆羅門婦見迦葉食訖，更取一卑座，在迦葉前坐。是時，迦葉以次與說微妙之法。所謂論者：施論、戒論、生天之論，欲為不凈，斷漏為上，出家為要。尊者大迦葉已知彼梵志婦心開意解，甚懷歡喜。諸佛所可常說法者，苦、習、盡、道。
是時，尊者大迦葉悉為梵志婦說之時，梵志婦即于座上諸塵垢盡，得法眼凈。猶如新凈白褻，無有塵垢，易染為色
現代漢語譯本：如果想要了解佛法，就應當知道三世諸佛所宣說的教誨；至誠地皈依他們，他們是最尊貴、無與倫比的。 當時，世尊告訴大迦葉說：『你可以去為那位婆羅門婦人現身，這樣她就可以免除過去的罪業。』 這時，大迦葉遵從佛的教誨，前往婆羅門婦人的住所，就座而坐。當時，那位婆羅門婦人便準備了各種菜餚和食物，供奉大迦葉。 這時，大迦葉接受了食物和飲料，爲了度化她，便為她說了這首偈頌： 『祭祀火是最高的，各種經典頌歌是最重要的；國王是人中最尊貴的，眾河流以大海為歸宿。 眾星以月亮為首，照明以太陽為先；四方上下，在所有地域之中。 天界和世間的人，佛是最尊貴至上的；想要尋求福報的人，應當皈依三世諸佛。』 當時，那位婆羅門婦人聽到這些話后，立刻歡喜雀躍，無法自持，上前對大迦葉說：『希望梵志能一直接受我的邀請，在這裡用餐。』 當時，大迦葉接受了她的邀請，在那裡接受她的供養。當時，婆羅門婦人看到大迦葉用完餐后，又拿來一個矮座，坐在大迦葉面前。這時，大迦葉依次為她宣說了微妙的佛法。所說的內容包括：佈施的道理、持戒的道理、往生天界的道理，以及慾望是不清凈的，斷除煩惱是最重要的，出家是關鍵。尊者大迦葉知道那位婆羅門婦人已經心開意解，非常高興。諸佛所常宣說的佛法是：苦、集、滅、道。 當時，尊者大迦葉為婆羅門婦人詳細地宣說這些道理時，婆羅門婦人立刻在座位上，所有塵垢都消除了，獲得了清凈的法眼。就像新洗乾淨的白布，沒有塵垢，容易被染色一樣。
English version: If one wishes to know the Dharma, one should know the teachings spoken by the Buddhas of the three times; sincerely take refuge in them, for they are the most honored and unsurpassed. At that time, the World Honored One told Mahakasyapa, 'You may go and appear before that Brahmin woman, so that she may be freed from her past sins.' Then, Mahakasyapa, following the Buddha's teachings, went to the Brahmin woman's residence and sat down. At that time, the Brahmin woman prepared various dishes and food to offer to Mahakasyapa. Then, Mahakasyapa accepted the food and drink, and in order to liberate her, he spoke this verse for her: 'Sacrificing to fire is supreme, various scriptural hymns are most important; the king is the most honored among people, and all rivers flow to the sea. The stars are headed by the moon, illumination is preceded by the sun; in the four directions and above and below, in all regions and realms. For the heavens and the people of the world, the Buddha is the most honored and supreme; those who seek blessings should take refuge in the Buddhas of the three times.' At that time, when the Brahmin woman heard these words, she was immediately overjoyed and could not contain herself. She went forward and said to Mahakasyapa, 'May the Brahmin always accept my invitation and dine at this house.' Then, Mahakasyapa accepted her invitation and received her offerings there. At that time, when the Brahmin woman saw that Mahakasyapa had finished eating, she brought another low seat and sat in front of Mahakasyapa. Then, Mahakasyapa sequentially explained the subtle Dharma to her. What was discussed included: the principle of giving, the principle of keeping precepts, the principle of being reborn in the heavens, and that desires are impure, cutting off defilements is most important, and renunciation is key. The Venerable Mahakasyapa knew that the Brahmin woman's mind had opened and understood, and he was very happy. The Dharma that the Buddhas always teach is: suffering, its cause, its cessation, and the path. At that time, when the Venerable Mahakasyapa explained these principles in detail to the Brahmin woman, all the defilements of the Brahmin woman were immediately eliminated from her seat, and she obtained the pure Dharma eye. It was like a newly washed white cloth, without any defilement, easily dyed with color.
。時梵志婦亦復如是，即于座上得法眼凈，彼已得法、見法，分別其法，無有狐疑，已逮無畏，自歸三尊：佛、法、聖眾，受持五戒。是時，尊者大迦葉重為梵志婦說微妙法已，即從坐起而去。
迦葉去未久時，婦夫婿來至家。婆羅門見婦顏色甚悅，非復常人。時，婆羅門即問其婦，婦即以此因緣具向夫婿說之。時，婆羅門聞是語已，便將其婦共詣精舍。往至世尊所，時，婆羅門與世尊共相問訊，在一面坐。婆羅門婦頭面禮世尊足，在一面坐。時，婆羅門白世尊曰：「向有婆羅門來至我家，今為所在？」
爾時，尊者大迦葉去世尊不遠，結跏趺坐，正身正意，思惟妙法。
爾時，世尊遙指示大迦葉曰：「此是尊長婆羅門也。」
婆羅門曰：「云何，瞿曇！沙門即是婆羅門耶？沙門與婆羅門豈不異乎？」
世尊告曰：「欲言沙門者，即我身是。所以然者，我即是沙門。諸有奉持沙門戒律，我皆已得。如今欲論婆羅門者，亦我身是。所以然者，我即是婆羅門也。諸過去婆羅門，所持法行，吾已悉知。欲論沙門者，即大迦葉是。所以然者，諸有沙門律，迦葉比丘皆悉包攬。欲論婆羅門者，亦是迦葉比丘。所以然者，諸有婆羅門奉持禁戒，迦葉比丘皆悉了知
現代漢語譯本：當時，那位梵志的妻子也像這樣，當場就獲得了法眼清凈。她已經證得了佛法，見到了佛法，能夠分辨其中的道理，不再有任何疑惑，已經獲得了無畏的境界，皈依了三寶：佛、法、僧，並受持了五戒。這時，尊者大迦葉又為梵志的妻子宣說了微妙的佛法，然後就從座位上起身離開了。 迦葉離開后不久，梵志的丈夫回到了家。婆羅門看到妻子的臉色非常喜悅，與平常不同。當時，婆羅門就問他的妻子，妻子就把事情的來龍去脈都告訴了丈夫。當時，婆羅門聽了這些話后，就帶著妻子一起去了精舍。他們來到世尊那裡，婆羅門與世尊互相問候，然後在一旁坐下。婆羅門的妻子則向世尊頂禮，也在一旁坐下。當時，婆羅門對世尊說：『之前有一位婆羅門來到我家，現在在哪裡呢？』 當時，尊者大迦葉離世尊不遠，結跏趺坐，身心端正，正在思惟微妙的佛法。 這時，世尊遙指大迦葉說：『這位就是尊貴的婆羅門。』 婆羅門說：『怎麼，瞿曇！沙門就是婆羅門嗎？沙門和婆羅門難道不是不同的嗎？』 世尊說：『如果說沙門，那就是指我。之所以這樣說，是因為我就是沙門。所有奉持沙門戒律的人，我都已經做到了。如果現在要說婆羅門，那也是指我。之所以這樣說，是因為我就是婆羅門。過去所有婆羅門所持有的法行，我都已經完全瞭解。如果說沙門，那就是指大迦葉。之所以這樣說，是因為所有沙門的戒律，迦葉比丘都完全掌握。如果說婆羅門，那也是指迦葉比丘。之所以這樣說，是因為所有婆羅門所奉持的禁戒，迦葉比丘都完全瞭解。』
English version: At that time, the Brahmin's wife was also like this, and she immediately attained the purity of the Dharma Eye while sitting there. She had already attained the Dharma, seen the Dharma, could distinguish its principles, had no more doubts, had attained fearlessness, and had taken refuge in the Three Jewels: the Buddha, the Dharma, and the Sangha, and had received the five precepts. At this time, the Venerable Mahakasyapa again spoke the subtle Dharma to the Brahmin's wife, and then rose from his seat and left. Not long after Kasyapa left, the Brahmin's husband returned home. The Brahmin saw that his wife's complexion was very joyful, unlike her usual self. At that time, the Brahmin asked his wife, and his wife told her husband the whole story. At that time, after hearing these words, the Brahmin took his wife to the monastery. They came to the World Honored One, and the Brahmin greeted the World Honored One, and then sat down on one side. The Brahmin's wife bowed her head to the feet of the World Honored One, and also sat down on one side. At that time, the Brahmin said to the World Honored One: 'There was a Brahmin who came to my house earlier, where is he now?' At that time, the Venerable Mahakasyapa was not far from the World Honored One, sitting in the lotus position, with his body and mind upright, contemplating the subtle Dharma. At this time, the World Honored One pointed to Mahakasyapa from afar and said: 'This is the venerable Brahmin.' The Brahmin said: 'How is it, Gautama! Is a Shramana a Brahmin? Are Shramanas and Brahmins not different?' The World Honored One said: 'If you speak of a Shramana, that refers to me. The reason for this is that I am a Shramana. All those who uphold the precepts of a Shramana, I have already attained them. If now you speak of a Brahmin, that also refers to me. The reason for this is that I am a Brahmin. All the Dharma practices held by past Brahmins, I have already fully understood. If you speak of a Shramana, that refers to Mahakasyapa. The reason for this is that all the precepts of a Shramana, the Bhikkhu Kasyapa has fully grasped. If you speak of a Brahmin, that also refers to the Bhikkhu Kasyapa. The reason for this is that all the prohibitions upheld by Brahmins, the Bhikkhu Kasyapa fully understands.'
。」
爾時，世尊便說此偈：
「我不說梵志， 能知咒術者； 唱言生梵天， 此則不離縛。 無縛無生趣， 能脫一切結； 不復稱天福， 即沙門梵志。」
爾時，婆羅門白世尊曰：「言結縛者，何等名為結乎？」
世尊告曰：「欲愛是結，瞋恚是結，愚癡是結。如來者無此欲愛，永滅無餘，瞋恚、愚癡亦復如是。如來無復此結。」
婆羅門曰：「唯愿世尊說深妙法，無復有此諸結縛著。」
是時，世尊漸與彼婆羅門說微妙之論。所謂論者：施論、戒論、生天之論，欲為不凈，斷漏為上，出家為要。爾時，世尊知彼婆羅門心開意解，甚懷歡喜，古昔諸佛常所說法：苦、習、盡、道，爾時世尊盡為婆羅門說之。
時，婆羅門即于座上諸塵垢盡，得法眼凈。猶如新凈白褻，無有塵垢，易染為色。時婆羅門亦復如是，即于座上得法眼凈，彼已得法、見法，分別其法，無有狐疑，已逮無畏，自歸三尊：佛、法、聖眾，受持五戒，為如來真子，無復退還。
爾時，彼婆羅門夫婦聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在羅閱城迦蘭陀竹園所，與大比丘眾五百人俱
當時，世尊便說了這首偈語： 『我不說婆羅門，是能知曉咒術的人； 宣稱能生到梵天，這仍然沒有脫離束縛。 沒有束縛，沒有輪迴，能解脫一切的結； 不再追求天上的福報，這才是真正的沙門和婆羅門。』 當時，婆羅門問世尊說：『您說的結縛，指的是什麼呢？』 世尊回答說：『貪慾是結，嗔恨是結，愚癡是結。如來沒有這些貪慾，永遠滅盡無餘，嗔恨、愚癡也是如此。如來不再有這些結。』 婆羅門說：『希望世尊能講說深奧微妙的佛法，使我們不再有這些結縛纏繞。』 這時，世尊逐漸地為那位婆羅門講說微妙的道理。所講的道理是：佈施的道理、持戒的道理、生天的道理，說明慾望是不清凈的，斷除煩惱才是最上的，出家修行才是最重要的。當時，世尊知道那位婆羅門心意開解，非常歡喜，就講說過去諸佛經常講說的佛法：苦、集、滅、道。這時，世尊全部為婆羅門講說了這些道理。 當時，婆羅門在座位上，所有的塵垢都消除了，得到了清凈的法眼。就像新洗乾淨的白布，沒有塵垢，容易被染色一樣。當時的婆羅門也是這樣，在座位上就得到了清凈的法眼，他已經得到了佛法、見到了佛法，分別了佛法，沒有了疑惑，已經獲得了無畏，皈依了三寶：佛、法、僧，受持了五戒，成爲了如來的真子，不再退轉。 當時，那位婆羅門夫婦聽了佛所說的法，歡喜地奉行。 （五） 我聽佛這樣說： 一時，佛在王舍城迦蘭陀竹園，與五百位大比丘在一起。
At that time, the World Honored One spoke this verse: 'I do not call a Brahmin one who knows incantations; Who proclaims birth in Brahma's heaven, this is not free from bondage. Without bondage, without rebirth, able to break all fetters; No longer seeking heavenly blessings, that is a true Shramana and Brahmin.' Then, the Brahmin asked the World Honored One: 'What are these bonds you speak of?' The World Honored One replied: 'Desire is a bond, anger is a bond, ignorance is a bond. The Tathagata has no such desires, they are forever extinguished without remainder, anger and ignorance are also like this. The Tathagata no longer has these bonds.' The Brahmin said: 'May the World Honored One speak of the profound and subtle Dharma, so that we may no longer be entangled by these bonds.' At that time, the World Honored One gradually spoke to that Brahmin about the subtle principles. The principles spoken of were: the principle of giving, the principle of precepts, the principle of being born in heaven, explaining that desire is impure, that cutting off defilements is supreme, and that leaving home is essential. At that time, the World Honored One knew that the Brahmin's mind was open and understanding, and was very pleased, and spoke of the Dharma that all Buddhas of the past had always spoken: suffering, its cause, its cessation, and the path. At that time, the World Honored One fully explained these principles to the Brahmin. At that time, the Brahmin, while seated, had all his defilements removed, and attained the pure Dharma eye. Just like a newly cleaned white cloth, without any defilement, easily dyed with color. The Brahmin at that time was also like this, while seated, he attained the pure Dharma eye, he had already attained the Dharma, seen the Dharma, distinguished the Dharma, had no doubts, had already attained fearlessness, took refuge in the Three Jewels: the Buddha, the Dharma, and the Sangha, received the five precepts, and became a true son of the Tathagata, no longer retreating. At that time, the Brahmin couple, having heard what the Buddha had said, joyfully practiced it. (Five) Thus have I heard: At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha, together with a great assembly of five hundred Bhikkhus.
。
爾時，王阿阇世有象，名那羅祇梨，極為兇弊暴虐，勇健能降外怨，緣彼象力，使摩竭一國，無不靡伏。
爾時，提婆達兜便往至王阿阇世所。到已，而作是說：「大王當知，今此象惡，能降伏眾怨，可以醇酒，飲彼象醉。清旦，沙門瞿曇必來入城乞食，當放此醉象，蹋蹈殺之。」
時，王阿阇世聞提婆達兜教，即告令國中：「明日清旦，當放醉象，勿令人民在里巷遊行。」
是時，提婆達兜告王阿阇世曰：「若彼沙門瞿曇有一切智，知當來事者，明日必不入城乞食。」
王阿阇世曰：「亦如尊教，設有一切智者，明日清旦不入城乞食。」
爾時，羅閱城內男女大小事佛之者，聞王阿阇世清旦當放醉象害於如來，聞已，各懷愁憂，便往至世尊所，頭面禮足，在一面住，白世尊曰：「明日清旦，愿世尊勿復入城！所以然者，王阿阇世今有教令，敕語城內人民之類：『明日勿覆在里巷行來，吾欲放醉象，害沙門瞿曇。設沙門有一切智，明日清旦不入城乞食。』唯愿世尊勿復入城，傷害如來，世人喪目，無復救護。」
世尊告曰：「止！止！諸優婆塞！勿懷愁惱。所以然者，如來之身非俗數身，然不為他人所害，終無此事
現代漢語譯本 當時，阿阇世王有一頭名叫那羅祇梨的象，極其兇猛暴虐，勇猛健壯，能夠降伏外敵。憑藉這頭象的力量，使得摩竭陀國無人不臣服。 當時，提婆達多便前往阿阇世王那裡。到了之後，便這樣說道：『大王應當知道，現在這頭象兇惡，能夠降伏眾多敵人，可以用純酒把這頭象灌醉。明天清晨，沙門瞿曇必定會進城乞食，應當放出這頭醉象，踐踏殺死他。』 當時，阿阇世王聽了提婆達多的教唆，就告誡國內：『明天清晨，要放出醉象，不要讓人民在街巷裡。』 當時，提婆達多告訴阿阇世王說：『如果那個沙門瞿曇有一切智慧，知道將要發生的事情，明天必定不會進城乞食。』 阿阇世王說：『就按照您的教導，如果他真有一切智慧，明天清晨就不會進城乞食。』 當時，王舍城內信奉佛法的男女老少，聽到阿阇世王明天清晨要放出醉象來加害如來，聽后，各自懷著憂愁，便前往世尊那裡，頭面禮足，在一旁站立，對世尊說：『明天清晨，希望世尊不要再進城！之所以這樣說，是因為阿阇世王現在有命令，告誡城內的人民：『明天不要在街巷裡行走，我要放出醉象，加害沙門瞿曇。如果沙門有一切智慧，明天清晨就不會進城乞食。』只希望世尊不要再進城，傷害如來，世人失去眼睛，沒有了救護。』 世尊告誡說：『停止！停止！各位優婆塞！不要懷有憂愁。之所以這樣說，是因為如來的身體不是凡俗之身，不會被他人所傷害，絕對不會有這樣的事情。』
English version At that time, King Ajatasatru had an elephant named Naragiri, which was extremely fierce and violent, brave and strong, capable of subduing external enemies. Because of the elephant's power, the entire kingdom of Magadha was subdued. At that time, Devadatta went to King Ajatasatru. Upon arriving, he said, 'Your Majesty should know that this elephant is fierce and can subdue many enemies. You can intoxicate the elephant with pure wine. Tomorrow morning, the Shramana Gautama will surely enter the city to beg for food. You should release this drunken elephant to trample and kill him.' At that time, King Ajatasatru, upon hearing Devadatta's instruction, immediately announced to the kingdom, 'Tomorrow morning, a drunken elephant will be released. Do not let the people be in the streets and alleys.' At that time, Devadatta said to King Ajatasatru, 'If that Shramana Gautama has all-knowing wisdom and knows what will happen, he will surely not enter the city to beg for food tomorrow.' King Ajatasatru said, 'As you have instructed, if he truly has all-knowing wisdom, he will not enter the city to beg for food tomorrow morning.' At that time, the men, women, old, and young in Rajagriha who believed in the Buddha, upon hearing that King Ajatasatru would release a drunken elephant to harm the Tathagata tomorrow morning, were filled with sorrow. They went to the World Honored One, bowed their heads to his feet, stood to one side, and said to the World Honored One, 'Tomorrow morning, we hope that the World Honored One will not enter the city again! The reason for this is that King Ajatasatru has now issued an order, instructing the people in the city: 'Tomorrow, do not walk in the streets and alleys. I will release a drunken elephant to harm the Shramana Gautama. If the Shramana has all-knowing wisdom, he will not enter the city to beg for food tomorrow morning.' We only hope that the World Honored One will not enter the city again, harming the Tathagata. The people will lose their eyes and have no protection.' The World Honored One said, 'Stop! Stop! All you Upasakas! Do not be sorrowful. The reason for this is that the Tathagata's body is not a common body, and it will not be harmed by others. There will absolutely be no such thing.'
。諸優婆塞當知，閻浮里地東西廣七千由旬，南北長二十一千由旬；瞿耶尼縱廣八千由旬，如半月形；弗于逮縱廣九千由旬，土地方正；郁單越縱廣十千由旬，土地圓如滿月。正使此四天下醉象滿其中，如似稻、麻、叢林，其數如是，猶不能得動如來毫毛，況復得害於如來？終無此事！
「則舍四天下，復有如千天下、千日月、千須彌山、千四海水、千閻浮提、千瞿耶尼、千弗于逮、千郁單越、千四天王、千三十三天、千兜術天、千艷天、千化自在天、千他化自在天，此名千世界；乃至二千世界，此名中千世界；乃至三千世界，此名三千大千世界；滿其中伊羅缽龍王，猶不能動如來一毛，況復此象欲害如來哉？終無是處。所以然者，如來神力不可思議，如來出世，終不為人所傷害也。汝等各歸所在，如來自當知此變趣。」爾時，世尊與四部眾廣為說微妙之法。時，優婆塞、優婆斯聞正法已，各從坐起，頭面禮足，便退而去。
爾時，世尊清旦著衣持缽，欲入羅閱城乞食。是時，提頭賴吒天王將干沓和等，從東方來，侍從世尊。是時，毗留勒王將拘槃茶眾，侍從如來。西方毗留波叉將諸龍眾，侍從如來。北方天王拘毗羅將羅剎鬼眾，侍從如來
現代漢語譯本：各位優婆塞應當知道，閻浮提的土地東西寬七千由旬，南北長二萬一千由旬；瞿耶尼的縱橫寬八千由旬，形狀像半月；弗于逮的縱橫寬九千由旬，土地是方形的；郁單越的縱橫寬一萬由旬，土地圓得像滿月。即使這四大天下都擠滿了醉象，像稻子、麻、叢林一樣密集，數量如此之多，也無法動搖如來的一根毫毛，更何況是傷害如來呢？絕對不會發生這樣的事！ 捨棄這四大天下，還有一千個天下、一千個日月、一千座須彌山、一千個四海水、一千個閻浮提、一千個瞿耶尼、一千個弗于逮、一千個郁單越、一千個四天王、一千個三十三天、一千個兜率天、一千個艷天、一千個化自在天、一千個他化自在天，這稱為一千世界；乃至二千個世界，這稱為中千世界；乃至三千個世界，這稱為三千大千世界；即使其中充滿了伊羅缽龍王，也無法動搖如來的一根毫毛，更何況這些像想要傷害如來呢？絕對不可能發生這樣的事。之所以如此，是因為如來的神力不可思議，如來出世，終究不會被人所傷害。你們各自回到自己的地方，如來自然會知道這變化的緣由。』當時，世尊為四部大眾廣泛地宣說了微妙的佛法。當時，優婆塞、優婆夷聽聞正法后，各自從座位上起身，頂禮佛足，然後退去。 當時，世尊清晨穿好衣服，拿著缽，準備進入羅閱城乞食。這時，提頭賴吒天王帶領著乾闥婆等，從東方來，侍奉世尊。這時，毗留勒王帶領著鳩槃茶眾，侍奉如來。西方毗留波叉帶領著諸龍眾，侍奉如來。北方天王拘毗羅帶領著羅剎鬼眾，侍奉如來。
English version: 'O Upasakas, you should know that the land of Jambudvipa is seven thousand yojanas wide from east to west and twenty-one thousand yojanas long from north to south; the land of Kuru is eight thousand yojanas in width and length, shaped like a half-moon; the land of Aparagodaniya is nine thousand yojanas in width and length, and the land is square; the land of Uttarakuru is ten thousand yojanas in width and length, and the land is round like a full moon. Even if these four continents were filled with drunken elephants, as dense as rice paddies, hemp fields, or forests, their number being so great, they still could not move a single hair of the Tathagata, let alone harm the Tathagata? Such a thing would never happen!' 'Leaving aside these four continents, there are also a thousand worlds, a thousand suns and moons, a thousand Mount Sumerus, a thousand four great oceans, a thousand Jambudvipas, a thousand Kurus, a thousand Aparagodaniyas, a thousand Uttarakurus, a thousand Four Heavenly Kings, a thousand Trayastrimsha Heavens, a thousand Tushita Heavens, a thousand Yama Heavens, a thousand Nirmāṇarati Heavens, and a thousand Paranirmitavasavartin Heavens. This is called a thousand worlds; and then two thousand worlds, which is called a middle thousand world; and then three thousand worlds, which is called a great thousand world. Even if it were filled with the dragon kings of Elapatra, they could not move a single hair of the Tathagata, let alone these elephants wanting to harm the Tathagata? Such a thing is absolutely impossible. The reason for this is that the Tathagata's divine power is inconceivable. When the Tathagata appears in the world, he will never be harmed by anyone. You should each return to your respective places, and the Tathagata will naturally know the cause of this change.' At that time, the World Honored One extensively expounded the subtle Dharma to the four assemblies. At that time, the Upasakas and Upasikas, having heard the true Dharma, each rose from their seats, bowed their heads to the feet of the Buddha, and then departed. At that time, the World Honored One, in the early morning, put on his robes and took his bowl, intending to enter Rajagriha to beg for food. At this time, King Dhritarashtra, leading the Gandharvas and others, came from the east to attend upon the World Honored One. At this time, King Virudhaka, leading the Kumbhandas, attended upon the Tathagata. King Virupaksha of the west, leading the dragons, attended upon the Tathagata. King Kubera of the north, leading the Rakshasas, attended upon the Tathagata.
。是時，釋提桓因將諸天人數千萬眾，從兜術天沒，來至世尊所，時，梵天王將諸梵天數千萬眾，從梵天上來至世尊所。釋、梵、四天王及二十八天，大鬼神王各各相謂言：「我等今日當觀二神，龍象共鬥，誰者勝負？」
時，羅閱城四部之眾遙見世尊將諸比丘入城乞食，時城內人民皆舉聲喚曰。王阿阇世復聞此聲，問左右曰：「此是何等聲響，乃徹此間？」
侍臣對曰：「此是如來入城乞食，人民見已，故有此聲。」
阿阇世曰：「沙門瞿曇亦無聖道，不知人心來變之驗。」王阿阇世即敕象師：「汝速將象飲以醇酒，鼻帶利劍，即放使走。」
爾時，世尊將諸比丘詣城門，適舉足入門。時，天地大動，諸神尊天在虛空中散種種之華。時，五百比丘見醉象來，各各馳走，莫知所如。時，彼暴象遙見如來，便走趣向。侍者阿難見醉象來，在世尊后，不自安處，白世尊曰：「此象暴惡，將恐相害，宜可遠之。」
世尊告曰：「勿懼！阿難！吾今當以如來神手降伏此象。」
如來觀察暴象不近不遠，便化左右作諸師子王，于彼象後作大火坑。時，彼暴象見左右師子王及見火坑，即失尿放糞，無走突處，便前進向如來
現代漢語譯本：當時，釋提桓因率領數千萬天人，從兜率天降臨，來到世尊所在之處。同時，梵天王也率領數千萬梵天，從梵天界來到世尊所在之處。釋提桓因、梵天王、四大天王以及二十八天的諸位大鬼神王各自說道：『我們今日要觀看兩位神祇，如同龍象搏鬥一般，看看誰能獲勝？』 當時，羅閱城的四部大眾遠遠地看見世尊帶領眾比丘入城乞食。城內的人民都高聲呼喊。阿阇世王聽到這聲音，便問左右侍從：『這是什麼聲音，竟然傳到這裡？』 侍臣回答說：『這是如來入城乞食，人民看見后發出的聲音。』 阿阇世王說：『沙門瞿曇也沒有什麼聖道，不知道人心變化的徵兆。』阿阇世王隨即命令象師：『你立刻給象灌醉酒，在象鼻上綁上利劍，然後放它出去。』 那時，世尊帶領眾比丘來到城門，剛抬腳要進門。這時，天地大震動，諸位神祇在空中散下各種鮮花。當時，五百比丘看見醉象衝來，都各自逃散，不知所措。那頭暴象遠遠地看見如來，便朝他奔去。侍者阿難看見醉象衝來，在世尊身後，感到不安，便對世尊說：『這象兇暴，恐怕會傷害您，應該遠離它。』 世尊說道：『不要害怕！阿難！我今天將用如來的神力降伏這頭象。』 如來觀察到暴象不遠不近，便在左右化現出許多獅子王，在象的後面化出一個大火坑。當時，那頭暴象看見左右的獅子王和後面的火坑，立刻嚇得大小便失禁，無處可逃，便向前走向如來。
English version: At that time, Śakra, lord of the devas, led tens of millions of devas from the Tuṣita Heaven, arriving at the place where the World Honored One was. Simultaneously, Brahmā, the king of the Brahmā heavens, led tens of millions of Brahmās from the Brahmā heavens, also arriving at the place of the World Honored One. Śakra, Brahmā, the Four Heavenly Kings, and the great demon kings of the twenty-eight heavens each said to one another, 『Today, we shall observe two divine beings, like dragons and elephants fighting, to see who will be victorious?』 At that time, the four assemblies of Rājagṛha saw from afar the World Honored One leading the monks into the city to beg for alms. The people within the city all raised their voices in shouts. King Ajātaśatru, upon hearing this sound, asked his attendants, 『What is this sound that has reached here?』 The attendant replied, 『It is the Tathāgata entering the city to beg for alms, and the people are making this sound upon seeing him.』 King Ajātaśatru said, 『The Śramaṇa Gautama has no holy path and does not know the signs of the changing human heart.』 King Ajātaśatru then ordered the elephant trainer, 『Quickly give the elephant strong wine to drink, tie a sharp sword to its trunk, and then release it.』 At that time, the World Honored One led the monks to the city gate, and just as he was about to step inside, the earth and sky shook greatly, and the divine beings in the sky scattered various flowers. At that time, the five hundred monks, seeing the drunken elephant coming, all scattered and fled, not knowing where to go. The violent elephant, seeing the Tathāgata from afar, ran towards him. The attendant Ānanda, seeing the drunken elephant coming, felt uneasy behind the World Honored One and said to him, 『This elephant is violent and may harm you; it is best to move away from it.』 The World Honored One said, 『Do not fear, Ānanda! Today, I will subdue this elephant with the divine power of the Tathāgata.』 The Tathāgata, observing that the violent elephant was neither too near nor too far, transformed his left and right sides into many lion kings, and behind the elephant, he created a large pit of fire. At that time, the violent elephant, seeing the lion kings on its left and right and the pit of fire behind it, immediately lost control of its bladder and bowels, and having nowhere to flee, it advanced towards the Tathāgata.
。爾時，世尊便說此偈：
「汝莫害於龍， 龍現甚難遇， 不由害龍已， 而得生善處。」
爾時，暴象聞世尊說此偈，如被火燃，即自解劍，向如來跪雙膝，投地以鼻舐如來足。時，世尊伸右手摩象頭，而作是說：
「瞋恚生地獄， 亦作蛇蚖形； 是故當舍恚， 更莫受此身。」
爾時，神尊諸天在虛空中，以若干百千種花散如來上。是時，世尊與四部之眾、天、龍、鬼神說微妙法。爾時，見降象男女六萬餘人諸塵垢盡，得法眼凈，八萬天人亦得法眼凈。時，彼醉象身中刀風起，身壞命終，生四天王宮。
爾時，比丘、比丘尼，諸優婆塞、優婆夷，及天、龍、鬼神，聞世尊所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，尊者難陀著極妙之衣，色曜人目，著金廁履屣，復抆飾兩目，手執缽器，欲入舍衛城。爾時，眾多比丘遙見尊者難陀著極妙之衣，入舍衛城乞食。爾時，眾多比丘便往至世尊所，頭面禮足，在於一面坐，須臾退坐，白世尊曰：「曏者，難陀比丘著極妙之衣，色曜人目，入舍衛城乞食。」
爾時，世尊告一比丘：「汝速往至難陀比丘所：『如來呼卿！』」
對曰：「如是
現代漢語譯本：當時，世尊便說了這首偈語：『你不要傷害龍，龍的出現非常難得，不是通過傷害龍，就能得到好的去處。』 當時，暴象聽到世尊說這首偈語，如同被火燃燒，立即自己解下劍，向如來雙膝跪下，趴在地上用鼻子舔如來的腳。這時，世尊伸出右手撫摸象頭，並這樣說道：『嗔恚會產生地獄，也會變成蛇的形狀；因此應當捨棄嗔恚，不要再受這樣的身體。』 當時，神聖的諸天在虛空中，用成百上千種鮮花散在如來身上。這時，世尊為四部大眾、天、龍、鬼神宣說微妙的佛法。當時，看到降服的象和男女六萬多人，塵垢盡除，得到法眼清凈，八萬天人也得到法眼清凈。當時，那頭醉象身體里刀風發作，身體壞死而終，轉生到四天王宮。 當時，比丘、比丘尼，各位優婆塞、優婆夷，以及天、龍、鬼神，聽到世尊所說，歡喜地奉行。 （六） 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。 當時，尊者難陀穿著非常華麗的衣服，光彩奪目，穿著金色的廁所拖鞋，又修飾了雙眼，手裡拿著缽，想要進入舍衛城。當時，許多比丘遠遠地看到尊者難陀穿著非常華麗的衣服，進入舍衛城乞食。當時，許多比丘便前往世尊那裡，頭面禮足，在一旁坐下，過了一會兒退坐，對世尊說：『剛才，難陀比丘穿著非常華麗的衣服，光彩奪目，進入舍衛城乞食。』 當時，世尊告訴一位比丘：『你快去難陀比丘那裡，說：『如來叫你！』』 回答說：『是這樣。』
English version: At that time, the World-Honored One then spoke this verse: 'You should not harm a dragon, the appearance of a dragon is very rare, not by harming a dragon, can one obtain a good rebirth.' At that time, the enraged elephant, hearing the World-Honored One speak this verse, felt as if burned by fire, immediately unsheathed its sword, knelt on both knees before the Tathagata, prostrated on the ground and licked the Tathagata's feet with its trunk. At that time, the World-Honored One extended his right hand and stroked the elephant's head, and said: 'Anger gives rise to hell, and also takes the form of a serpent; therefore, one should abandon anger, and not receive such a body again.' At that time, the divine deities in the empty sky scattered hundreds and thousands of kinds of flowers upon the Tathagata. At that time, the World-Honored One preached the subtle Dharma to the four assemblies, gods, dragons, and spirits. At that time, seeing the subdued elephant and more than sixty thousand men and women, their defilements were exhausted, and they obtained the pure Dharma eye, and eighty thousand gods also obtained the pure Dharma eye. At that time, the wind of knives arose in the body of that drunken elephant, its body decayed and it died, and was reborn in the palace of the Four Heavenly Kings. At that time, the monks, nuns, laymen, laywomen, and gods, dragons, and spirits, hearing what the World-Honored One had said, joyfully practiced it. (Six) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the Venerable Nanda was wearing extremely exquisite clothes, dazzling to the eyes, wearing golden toilet slippers, and had also adorned his eyes, holding a bowl in his hand, intending to enter the city of Shravasti. At that time, many monks saw from afar the Venerable Nanda wearing extremely exquisite clothes, entering the city of Shravasti to beg for food. At that time, many monks went to the World-Honored One, bowed their heads to his feet, sat on one side, and after a while, retreated and sat down, saying to the World-Honored One: 'Just now, the monk Nanda was wearing extremely exquisite clothes, dazzling to the eyes, entering the city of Shravasti to beg for food.' At that time, the World-Honored One told a monk: 'You quickly go to the monk Nanda and say: 'The Tathagata calls for you!'' He replied: 'So it is.'
。世尊！」時，彼比丘受世尊教，頭面禮足而去。往至難陀比丘所，到已，語難陀曰：「世尊呼卿。」
是時，難陀聞比丘語，即來至世尊所，到已，頭面禮足，在一面坐。是時，世尊告難陀曰：「汝今何故著此極妙之衣，又則著履屣，入舍衛城乞食？」時，尊者難陀默然不語。
世尊復重告曰：「云何，難陀！汝豈不以信牢固出家學道乎？」
難陀對曰：「如是。世尊！」
世尊告曰：「汝今族姓子不應律行，以信牢固出家學道，何由復著極妙之衣，摩治形服，欲入舍衛城乞食？與彼白衣有何差別？」
爾時，世尊便說此偈：
「何日見難陀， 能治阿練行； 心樂沙門法， 頭陀度無極。
「汝今，難陀！更莫造此如是之行。」
爾時，尊者難陀及四部眾聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，尊者難陀不堪行梵行，欲脫法衣，習白衣行。
爾時，眾多比丘往至世尊所，頭面禮足，在一面坐。爾時，眾多比丘白世尊曰：「難陀比丘不堪行梵行，欲脫法服，習居家行。」
爾時，世尊告一比丘：「汝往至難陀所，云：『如來喚卿。』」
對曰：「如是
「世尊！」這時，那位比丘接受了世尊的教誨，頂禮佛足后離開了。他前往難陀比丘那裡，到了之後，對難陀說：「世尊叫你。」 當時，難陀聽到比丘的話，就來到世尊那裡，到了之後，頂禮佛足，在一旁坐下。這時，世尊告訴難陀說：「你現在為什麼穿著如此華麗的衣服，又穿著鞋子，進入舍衛城乞食呢？」當時，尊者難陀沉默不語。 世尊又再次說道：「怎麼樣，難陀！你難道不是因為堅定的信仰而出家修道的嗎？」 難陀回答說：「是的，世尊！」 世尊說：「你現在身為族姓子弟，不應該違背戒律，既然因為堅定的信仰而出家修道，為什麼又穿著如此華麗的衣服，修飾打扮，想要進入舍衛城乞食呢？這和那些在家俗人有什麼區別呢？」 這時，世尊就說了這首偈語： 『何時能見到難陀，能夠修行阿蘭若行；內心喜愛沙門之法，頭陀修行達到極致。』 「你現在，難陀！不要再做這樣的行爲了。」 當時，尊者難陀和四部大眾聽了佛所說的話，都歡喜地奉行。 （七） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，尊者難陀不能堅持修行梵行，想要脫下僧衣，去做在家俗人的行為。 當時，許多比丘來到世尊那裡，頂禮佛足，在一旁坐下。當時，許多比丘對世尊說：「難陀比丘不能堅持修行梵行，想要脫下僧衣，去做居家俗人的行為。」 當時，世尊告訴一位比丘：「你到難陀那裡去，說：『如來叫你。』」 那位比丘回答說：「是的，世尊！」
'Venerable One!' Then, that monk, having received the World-Honored One's instruction, bowed his head to his feet and departed. He went to where the monk Nanda was, and having arrived, said to Nanda, 'The World-Honored One calls for you.' At that time, Nanda, hearing the monk's words, came to where the World-Honored One was, and having arrived, bowed his head to his feet and sat down on one side. Then, the World-Honored One said to Nanda, 'Why are you now wearing such exquisite clothes, and also wearing shoes, entering Shravasti to beg for alms?' At that time, the venerable Nanda remained silent. The World-Honored One repeated, 'How is it, Nanda! Did you not leave home to study the Way with firm faith?' Nanda replied, 'Yes, Venerable One!' The World-Honored One said, 'You, a son of a noble family, should not act against the precepts. Having left home to study the Way with firm faith, why are you again wearing such exquisite clothes, adorning yourself, and wanting to enter Shravasti to beg for alms? What difference is there between you and those lay people?' At that time, the World-Honored One spoke this verse: 'When will I see Nanda, able to practice the forest life; with a mind delighting in the Dharma of the Shramana, the ascetic practice reaching the ultimate.' 'Now, Nanda! Do not do such things again.' At that time, the venerable Nanda and the four assemblies, having heard what the Buddha said, joyfully practiced it. (7) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the venerable Nanda was unable to practice the holy life, and wanted to take off his monastic robes and engage in the practices of a lay person. At that time, many monks went to where the World-Honored One was, bowed their heads to his feet, and sat down on one side. Then, many monks said to the World-Honored One, 'The monk Nanda is unable to practice the holy life, and wants to take off his monastic robes and engage in the practices of a householder.' At that time, the World-Honored One said to one monk, 'Go to where Nanda is, and say, 'The Tathagata calls for you.'' The monk replied, 'Yes, Venerable One!'
。世尊！」時，彼比丘受世尊教，即從坐起，禮世尊足，便退而去。至彼難陀比丘所云：「世尊喚。」
難陀對曰：「如是。」爾時難陀比丘尋隨此比丘至世尊所，頭面禮足，在一面坐。
是時，世尊告難陀曰：「云何，難陀！不樂修梵行，欲脫法衣，修白衣行乎？」
難陀對曰：「如是。世尊！」
世尊告曰：「何以故？難陀！」
難陀對曰：「欲心熾然，不能自禁。」
世尊告曰：「云何，難陀！汝非族姓子出家學道乎？」
難陀對曰：「如是。世尊！我是族姓子，以信牢固出家學道。」
世尊告曰：「汝族姓子！此非其宜，以舍家學道修清凈行。云何舍于正法欲習穢污？難陀當知，有二法無厭足，若有人習此法者終無厭足。云何為二法？所謂淫慾及飲酒。是謂二法無厭足。若有人習此二法，終無厭足，緣此行果，亦不能得無為之處。是故，難陀！當念舍此二法，后必成無漏之報。汝今，難陀！善修梵行，趣道之果，靡不由之。」
爾時，世尊便說此偈：
「蓋屋不密， 天雨則漏； 人不惟行， 漏淫怒癡。 蓋屋善密， 天雨不漏； 人能惟行， 無淫怒癡
現代漢語譯本：『世尊！』當時，那位比丘接受了世尊的教誨，立即從座位上起身，向世尊行禮，然後退了出去。他來到難陀比丘那裡說：『世尊召喚你。』 難陀回答說：『好的。』當時，難陀比丘隨即跟隨這位比丘來到世尊那裡，頭面觸地行禮，然後在一旁坐下。 這時，世尊告訴難陀說：『難陀，你為什麼不樂於修行梵行，想要脫下僧袍，去過在家人的生活呢？』 難陀回答說：『是的，世尊！』 世尊問道：『為什麼呢，難陀？』 難陀回答說：『因為慾念熾盛，無法自制。』 世尊說：『難陀，你不是出身于名門望族而出家修道的嗎？』 難陀回答說：『是的，世尊！我出身于名門望族，因為堅定的信仰而出家修道。』 世尊說：『你這個名門子弟！這不應該啊，你捨棄家庭出家修習清凈的行為。為什麼捨棄正法而想要沾染污穢呢？難陀你要知道，有兩種法是永遠無法滿足的，如果有人習染這兩種法，永遠不會滿足。哪兩種法呢？就是淫慾和飲酒。這兩種法是永遠無法滿足的。如果有人習染這兩種法，永遠不會滿足，因為這種行為的緣故，也無法得到無為的境界。所以，難陀！應當想著捨棄這兩種法，將來必定會成就無漏的果報。你現在，難陀！好好修行梵行，通往道果，沒有不是由此而來的。』 當時，世尊就說了這首偈語： 『如果屋頂不嚴密，雨水就會滲漏；如果人不約束自己的行為，就會滲漏淫慾、嗔怒和愚癡。如果屋頂嚴密，雨水就不會滲漏；如果人能約束自己的行為，就不會有淫慾、嗔怒和愚癡。』
English version: 『Venerable Sir!』 Then that monk, having received the Blessed One's instruction, immediately rose from his seat, bowed at the Blessed One's feet, and departed. He went to where the monk Nanda was and said, 『The Blessed One calls for you.』 Nanda replied, 『Yes, indeed.』 Then the monk Nanda immediately followed that monk to where the Blessed One was, bowed his head at his feet, and sat down to one side. At that time, the Blessed One said to Nanda, 『Why, Nanda, are you not happy to practice the holy life, and do you wish to discard your robes and live the life of a householder?』 Nanda replied, 『Yes, Venerable Sir!』 The Blessed One asked, 『Why is that, Nanda?』 Nanda replied, 『Because my desire is burning, and I cannot restrain myself.』 The Blessed One said, 『Nanda, were you not a clansman who went forth from home into homelessness?』 Nanda replied, 『Yes, Venerable Sir! I am a clansman who went forth from home into homelessness with firm faith.』 The Blessed One said, 『You clansman! This is not proper, that having left home to practice the pure life, you should abandon the true Dharma and wish to indulge in defilement. Nanda, know that there are two things that are never satisfied, and if one practices these things, one will never be satisfied. What are the two things? They are sexual desire and drinking alcohol. These two things are never satisfied. If one practices these two things, one will never be satisfied, and because of this behavior, one will not attain the unconditioned state. Therefore, Nanda! You should think of abandoning these two things, and in the future, you will surely attain the reward of non-outflow. Now, Nanda! Practice the holy life well, the fruit of the path, there is nothing that does not come from it.』 At that time, the Blessed One spoke this verse: 『If a roof is not well-sealed, rain will leak in; if a person does not restrain their actions, lust, anger, and delusion will leak in. If a roof is well-sealed, rain will not leak in; if a person can restrain their actions, there will be no lust, anger, or delusion.』
。」
爾時，世尊復作是念：「此族姓子欲意極多，我今宜可以火滅火。」是時，世尊即以神力手執難陀，猶如力人屈伸臂頃，將難陀至香山上。爾時，山上有一巖穴，復有一瞎獼猴在彼住止。是時，世尊右手執難陀而告之曰：「汝，難陀！頗見此瞎獼猴不？」
對曰：「如是。世尊！」
世尊告曰：「何者為妙？為孫陀利釋種妙耶？為此瞎獼猴妙乎？」
難陀對曰：「猶如有人傷極惡犬鼻，復加毒涂，彼犬倍惡。此亦如是。孫陀利釋女，今以此瞎獼猴相比，不可為喻，猶如大火𧂐焚燒山野，加益以乾薪，火轉熾然，此亦如是。我念彼釋女，不去心懷。」
爾時，世尊如屈伸臂頃，從彼山不現，便至三十三天。爾時，三十三天上諸天普集善法講堂，去善法講堂不遠，復有宮殿，五百玉女自相娛樂，純有女人，無有男子。爾時，難陀遙見五百天女，作倡伎樂，自相娛樂，見已，問世尊曰：「此是何等，五百天女作倡伎樂，自相娛樂？」
世尊告曰：「汝難陀自往問之。」
是時，尊者難陀便往至五百天女所，見彼宮舍，敷好坐具若干百種，純是女人，無有男子
現代漢語譯本： 當時，世尊又這樣想：『這個出身高貴的年輕人慾望極多，我現在應該用火來撲滅他的慾火。』這時，世尊就用神力，像力士屈伸手臂一樣，把難陀帶到了香山上。當時，山上有一個巖洞，裡面住著一隻瞎獼猴。這時，世尊右手拉著難陀，告訴他說：『你，難陀！看見這隻瞎獼猴了嗎？』 難陀回答說：『是的，世尊！』 世尊說：『哪個更美？是孫陀利釋種美呢？還是這隻瞎獼猴美呢？』 難陀回答說：『就像有人傷了一隻極惡的狗的鼻子，又塗上毒藥，那隻狗會更加兇惡。現在用這隻瞎獼猴和孫陀利釋女相比，簡直無法比喻，就像大火燃燒山野，又加上乾柴，火勢更加猛烈，也是這樣。我心裡想著那個釋女，無法忘懷。』 當時，世尊像屈伸手臂一樣，從那座山消失，就到了三十三天。當時，三十三天上的諸天都聚集在善法講堂，離善法講堂不遠，還有一座宮殿，五百個玉女在那裡自娛自樂，全是女人，沒有男人。當時，難陀遠遠地看見五百個天女，在唱歌跳舞，自娛自樂，看見后，問世尊說：『這是什麼地方，五百個天女在唱歌跳舞，自娛自樂？』 世尊說：『你難陀自己去問她們。』 這時，尊者難陀就去到五百個天女那裡，看見那宮殿里，鋪著各種各樣精美的坐具，全是女人，沒有男人。
English version: At that time, the World Honored One again thought: 'This young man of noble lineage has excessive desires. I should now use fire to extinguish his fire of desire.' At that moment, the World Honored One, using his divine power, like a strong man flexing his arm, took Nanda to Fragrant Mountain. At that time, there was a cave on the mountain, and a blind monkey lived there. Then, the World Honored One, holding Nanda by the right hand, said to him: 'You, Nanda! Do you see this blind monkey?' Nanda replied: 'Yes, World Honored One!' The World Honored One said: 'Which is more beautiful? Is Sundari of the Shakya clan more beautiful, or is this blind monkey more beautiful?' Nanda replied: 'It's like someone injuring the nose of an extremely vicious dog and then applying poison; that dog becomes even more vicious. It's the same here. Comparing this blind monkey to Sundari of the Shakya clan is beyond comparison. It's like a great fire burning a mountain and adding dry firewood, making the fire even more intense. It's the same here. I keep thinking about that Shakya woman, and I can't forget her.' At that time, the World Honored One, as quickly as flexing an arm, disappeared from that mountain and went to the Thirty-three Heavens. At that time, all the gods in the Thirty-three Heavens gathered in the Hall of Good Dharma. Not far from the Hall of Good Dharma, there was a palace where five hundred jade maidens were entertaining themselves. They were all women, with no men. At that time, Nanda saw from afar the five hundred heavenly maidens singing and dancing, entertaining themselves. After seeing this, he asked the World Honored One: 'What is this place, where five hundred heavenly maidens are singing and dancing, entertaining themselves?' The World Honored One said: 'You, Nanda, go and ask them yourself.' At that time, Venerable Nanda went to the place of the five hundred heavenly maidens and saw that in the palace, various kinds of exquisite seats were laid out. They were all women, with no men.
。是時，尊者難陀問彼天女曰：「汝等是何天女，各相娛樂，快樂如是？」
天女報曰：「我等有五百人，悉皆清凈，無有夫主。我等聞有世尊弟子，名曰難陀，是佛姨母兒，彼于如來所，清凈修梵行，命終之後當生此間，與我等作夫主，共相娛樂。」
是時，尊者難陀甚懷喜悅，不能自勝，便作是念：「我今是世尊弟子，且又復是姨母兒，此諸天女皆當爲我作婦。」是時，難陀便退而去，至世尊所。
世尊告曰：「云何，難陀！彼玉女何所言說？」
難陀報曰：「彼玉女各作是說：『我等各無夫主，聞有世尊弟子善修梵行，命終之後，當來生此。』」
世尊告曰：「難陀，汝意云何？難陀！汝意云何？」
難陀報曰：「爾時，即自生念：『我是世尊弟子，又且復是佛姨母兒，此諸天女盡當與我作妻。』」
世尊告曰：「快哉，難陀！善修梵行，我當與汝作證，使此五百女人皆為給使。」
世尊復告：「云何，難陀！孫陀利釋女妙耶？為是五百天女妙乎？」
難陀報曰：「猶如山頂瞎獼猴在孫陀利前，無有光澤，亦無有色。此亦如是。孫陀利在他天女前，亦復如是，無有光澤。」
世尊告曰：「汝善修梵行，我當證汝得此五百天人
現代漢語譯本：當時，尊者難陀問那些天女說：『你們是什麼天女，各自相娛，如此快樂？』 天女回答說：『我們有五百人，都清凈無染，沒有丈夫。我們聽說世尊有一位弟子，名叫難陀，是佛的姨母之子，他在如來那裡清凈修行梵行，命終之後應當會生到這裡，與我們做丈夫，一同享樂。』 當時，尊者難陀非常高興，不能自已，就想：『我現在是世尊的弟子，而且又是姨母的兒子，這些天女都應當做我的妻子。』當時，難陀就退了出去，來到世尊那裡。 世尊問他說：『怎麼樣，難陀！那些天女說了些什麼？』 難陀回答說：『那些天女各自都這樣說：『我們各自沒有丈夫，聽說世尊有一位弟子善於修行梵行，命終之後，應當會來到這裡。』 世尊問他說：『難陀，你覺得怎麼樣？難陀，你覺得怎麼樣？』 難陀回答說：『當時，我就自己想：『我是世尊的弟子，而且又是佛的姨母之子，這些天女都應當做我的妻子。』 世尊說：『好啊，難陀！你好好修行梵行，我當爲你作證，讓這五百個女人都做你的侍女。』 世尊又問：『怎麼樣，難陀！孫陀利釋女美妙嗎？還是這五百個天女美妙呢？』 難陀回答說：『就像山頂的瞎獼猴在孫陀利面前，沒有光澤，也沒有顏色。這也一樣。孫陀利在那些天女面前，也同樣如此，沒有光澤。』 世尊說：『你好好修行梵行，我當證明你得到這五百天人。』
English version: At that time, the Venerable Nanda asked those celestial maidens, 'What kind of celestial maidens are you, each enjoying yourselves, so happy?' The celestial maidens replied, 'We are five hundred in number, all pure and undefiled, without husbands. We have heard that there is a disciple of the World Honored One named Nanda, who is the son of the Buddha's aunt. He practices pure Brahma conduct with the Tathagata, and after his life ends, he should be born here, to be our husband and enjoy pleasures with us.' At that time, the Venerable Nanda was very happy, unable to control himself, and thought, 'I am now a disciple of the World Honored One, and also the son of his aunt. These celestial maidens should all become my wives.' At that time, Nanda then withdrew and went to the World Honored One. The World Honored One asked him, 'How is it, Nanda! What did those celestial maidens say?' Nanda replied, 'Those celestial maidens each said, 'We each have no husbands, and we have heard that there is a disciple of the World Honored One who is good at practicing Brahma conduct, and after his life ends, he should come here.' The World Honored One asked him, 'Nanda, what do you think? Nanda, what do you think?' Nanda replied, 'At that time, I thought to myself, 'I am a disciple of the World Honored One, and also the son of the Buddha's aunt. These celestial maidens should all become my wives.' The World Honored One said, 'Good, Nanda! If you practice Brahma conduct well, I will bear witness for you, and make these five hundred women all your attendants.' The World Honored One further asked, 'How is it, Nanda! Is Sundari the Sakyan woman beautiful? Or are these five hundred celestial maidens more beautiful?' Nanda replied, 'Like a blind monkey on a mountaintop in front of Sundari, without luster, and without color. It is also like this. Sundari in front of those celestial maidens is also like this, without luster.' The World Honored One said, 'If you practice Brahma conduct well, I will certify that you will obtain these five hundred celestial beings.'
。」
爾時，世尊便作是念：「我今當以火滅難陀火。」猶如力人屈伸臂頃，世尊右手執難陀臂將至地獄中。爾時，地獄眾生受若干苦惱。爾時，彼地獄中有一大鑊，空無有人。見已，便生恐懼，衣毛皆豎，前白世尊曰：「此諸眾生皆受苦痛，唯有此釜而獨空無人。」
世尊告曰：「此者名為阿毗地獄。」
爾時，難陀倍復恐怖，衣毛皆豎，白世尊曰：「此是阿毗地獄，而獨自空，亦無罪人？」
世尊告曰：「汝難陀自往問之。」
是時，尊者難陀便自問曰：「云何，獄卒！此是何獄？此是何獄空無有人？」
獄卒報曰：「比丘當知，釋迦文佛弟子名曰難陀，彼于如來所，凈修梵行，身壞命終，生善處天上，于彼壽千歲，快自娛樂。復于彼終，生此阿毗地獄中，此空鑊者即是其室。」
時，尊者難陀聞此語已，便懷怖懅，衣毛皆豎，即生此念：「此之空釜，正為我耳。」來至世尊所，頭面禮足，白世尊曰：「愿受懺悔，我自罪緣，不修梵行，觸嬈如來。」
爾時，尊者難陀便說此偈：
「人生不足貴， 天壽盡亦喪； 地獄痛酸苦， 唯有涅槃樂。」
爾時，世尊告難陀曰：「善哉！善哉！如汝所言，涅槃者最是快樂
現代漢語譯本： 當時，世尊便這樣想：『我今天應當用火來熄滅難陀的慾火。』就像力士屈伸手臂那樣迅速，世尊右手抓住難陀的手臂，將他帶到地獄中。當時，地獄裡的眾生正在遭受各種痛苦。那時，地獄裡有一個大鍋，空無一人。難陀看到后，感到恐懼，汗毛都豎了起來，向前對世尊說：『這些眾生都在受苦，唯獨這個鍋是空的，沒有人。』 世尊告訴他說：『這個叫做阿鼻地獄。』 當時，難陀更加恐懼，汗毛都豎了起來，對世尊說：『這是阿鼻地獄，卻獨自空著，也沒有罪人？』 世尊告訴他說：『你難陀自己去問問。』 這時，尊者難陀便自己問道：『獄卒！這是什麼地獄？為什麼這個地獄空無一人？』 獄卒回答說：『比丘應當知道，釋迦牟尼佛的弟子名叫難陀，他在如來那裡清凈修行，身壞命終后，會生到善處天上，在那裡享受千年的快樂。之後，他還會從那裡死去，生到這個阿鼻地獄中，這個空鍋就是他的位置。』 當時，尊者難陀聽到這些話后，感到恐懼，汗毛都豎了起來，心中想：『這個空鍋，正是為我準備的。』他來到世尊面前，頭面禮足，對世尊說：『我願懺悔，因為我自己的罪過，沒有好好修行，冒犯了如來。』 當時，尊者難陀便說了這首偈： 『人生不值得珍貴，天上的壽命終究也會消亡；地獄的痛苦是酸楚的，只有涅槃才是快樂。』 當時，世尊告訴難陀說：『好啊！好啊！正如你所說，涅槃是最快樂的。』
English version: At that time, the World Honored One thought, 'I should now use fire to extinguish Nanda's fire.' As quickly as a strong man extends and retracts his arm, the World Honored One grasped Nanda's arm with his right hand and took him to hell. At that time, the beings in hell were suffering various torments. Then, in that hell, there was a large cauldron, empty and without anyone. Upon seeing this, Nanda became frightened, his hair stood on end, and he said to the World Honored One, 'These beings are all suffering, but this cauldron alone is empty and without anyone.' The World Honored One said, 'This is called the Avici Hell.' At that time, Nanda was even more terrified, his hair stood on end, and he said to the World Honored One, 'This is the Avici Hell, yet it is empty and without any sinners?' The World Honored One said, 'You, Nanda, go and ask about it yourself.' Then, the Venerable Nanda asked, 'O hell guard! What is this hell? Why is this hell empty and without anyone?' The hell guard replied, 'O Bhikkhu, you should know that a disciple of Shakyamuni Buddha named Nanda, who practices pure conduct at the Tathagata's place, will, after his body breaks and his life ends, be born in a good place in the heavens, where he will enjoy a thousand years of happiness. After that, he will die there and be born in this Avici Hell, and this empty cauldron is his place.' At that time, when the Venerable Nanda heard these words, he was terrified, his hair stood on end, and he thought, 'This empty cauldron is prepared for me.' He came to the World Honored One, bowed his head to his feet, and said to the World Honored One, 'I wish to repent, because of my own sins, I did not practice well and offended the Tathagata.' At that time, the Venerable Nanda spoke this verse: 'Human life is not worth cherishing, the life in heaven will also eventually end; the pain of hell is bitter, only Nirvana is happiness.' At that time, the World Honored One said to Nanda, 'Good! Good! As you have said, Nirvana is the greatest happiness.'
。難陀！聽汝懺悔，汝愚、汝癡，自知有咎于如來所。今受汝悔過，后更莫犯。」
爾時，世尊屈伸臂頃，手執難陀，從地獄不現，便至舍衛城祇樹給孤獨園。爾時，世尊告難陀曰：「汝今，難陀！當修二法。云何為二法？所謂止與觀也。復當更修二法。云何為二法？生死不可樂，知涅槃為樂，是謂二法。復當更修二法。云何為二法？所謂智與辯也。」爾時，世尊以此種種法向難陀說。
是時，尊者難陀從世尊受教已，從坐起，禮世尊足，便退而去，至安陀園。到已，在一樹下結加趺坐，正身正意，繫念在前，思惟如來如此言教。是時，尊者在閑靜處，恒思惟如來教，不去須臾。所以族姓子，以信牢固出家學道，修無上梵行，生死已盡，梵行已立，所作已辦，更不復受有，如實知之。是時，尊者難陀便成阿羅漢。
已成阿羅漢，即從坐起，整衣服至世尊所，頭面禮足，在一面坐。是時，尊者難陀白世尊曰：「世尊前許證弟子五百天女者，今盡舍之。」
世尊告曰：「汝今生死已盡，梵行已立，吾即舍之。」
爾時，便說偈曰：
「我今見難陀， 修行沙門法； 諸惡皆以息， 頭陀無有失。」
爾時，世尊告諸比丘言：「得阿羅漢者，今難陀比丘是
現代漢語譯本：難陀！聽你的懺悔，你愚昧、你癡迷，自己知道對如來犯了過錯。現在接受你的悔過，以後不要再犯。' 這時，世尊伸縮手臂的瞬間，手抓住難陀，從地獄消失，就到了舍衛城的祇樹給孤獨園。這時，世尊告訴難陀說：『你現在，難陀！應當修習兩種法。哪兩種法呢？就是止和觀。還要再修習兩種法。哪兩種法呢？就是認為生死是不可喜樂的，知道涅槃是快樂的，這就是兩種法。還要再修習兩種法。哪兩種法呢？就是智慧和辯才。』這時，世尊用各種各樣的法向難陀開示。 當時，尊者難陀接受世尊的教誨后，從座位起身，禮拜世尊的腳，然後退下離開，到了安陀園。到達后，在一棵樹下結跏趺坐，端正身體，集中意念，把心念放在前面，思惟如來的教誨。當時，尊者在清靜的地方，經常思惟如來的教誨，片刻也不離開。所以，這位出身高貴的子弟，因為堅定的信仰而出家學道，修習無上的清凈行為，生死已經終結，清凈的行為已經確立，該做的事情已經完成，不再受輪迴，如實地知道這一切。這時，尊者難陀就成了阿羅漢。 已經成為阿羅漢后，就從座位起身，整理衣服來到世尊那裡，頭面禮拜世尊的腳，在一旁坐下。這時，尊者難陀對世尊說：『世尊之前答應給弟子五百天女的事情，現在全部放棄。』 世尊說：『你現在生死已經終結，清凈的行為已經確立，我這就放棄這件事。』 這時，就說了偈語： 『我今天看到難陀，修行沙門之法；一切惡行都已止息，頭陀修行沒有缺失。』 這時，世尊告訴眾比丘說：『得到阿羅漢果位的，現在難陀比丘就是。』
English version: 'Nanda! Listen to your repentance. You are foolish and deluded, knowing that you have committed a fault against the Tathagata. Now I accept your repentance, and you must not commit it again in the future.' At that time, in the blink of an eye, the World Honored One, with his hand grasping Nanda, disappeared from hell and arrived at the Jeta Grove in Sravasti. Then, the World Honored One said to Nanda, 'Now, Nanda! You should cultivate two dharmas. What are these two dharmas? They are tranquility and insight. You should also cultivate two more dharmas. What are these two dharmas? They are the understanding that birth and death are not desirable, and the knowledge that Nirvana is blissful. These are the two dharmas. You should also cultivate two more dharmas. What are these two dharmas? They are wisdom and eloquence.' At that time, the World Honored One taught Nanda with various dharmas. At that time, after receiving the teachings of the World Honored One, the Venerable Nanda rose from his seat, bowed at the feet of the World Honored One, and then withdrew and left, arriving at the Andha Grove. Having arrived, he sat cross-legged under a tree, straightened his body, focused his mind, and placed his thoughts in front of him, contemplating the teachings of the Tathagata. At that time, the Venerable One, in a quiet place, constantly contemplated the teachings of the Tathagata, not leaving for even a moment. Therefore, this son of a noble family, because of his firm faith, left home to study the Way, cultivating the supreme pure conduct. Birth and death had ended, pure conduct had been established, what needed to be done had been completed, and he would no longer be subject to rebirth, knowing all this as it truly is. At that time, the Venerable Nanda became an Arhat. Having become an Arhat, he rose from his seat, adjusted his robes, and went to the World Honored One, bowing his head at his feet, and sat to one side. At that time, the Venerable Nanda said to the World Honored One, 'The five hundred celestial maidens that the World Honored One previously promised to this disciple, I now relinquish them all.' The World Honored One said, 'Now that you have ended birth and death, and established pure conduct, I will relinquish this matter.' At that time, he spoke a verse: 'Today I see Nanda, practicing the Dharma of a Shramana; all evil deeds have ceased, and the ascetic practice is without fault.' At that time, the World Honored One said to the monks, 'Among those who have attained Arhatship, the monk Nanda is one now.'
。無淫、怒、癡，亦是難陀比丘。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在釋翅瘦迦毗羅越尼拘留園中，與大比丘五百人俱。
爾時，大愛道瞿曇彌便往至世尊所，頭面禮足，白世尊曰：「愿世尊長化愚冥，恒護生命。」
世尊告曰：「瞿曇彌！不應向如來作是言：『如來延壽無窮，恒護其命。』」
是時，大愛道瞿曇彌即說此偈：
「云何禮最勝， 世間無與等， 能斷一切疑， 由是說此語？」
爾時，世尊復以偈報瞿曇彌曰：
「精進意難缺， 恒有勇猛心； 平等視聲聞， 此則禮如來。」
是時，大愛道白世尊曰：「自今以後當禮世尊，如來今敕禮一切眾生，意無增減。天上、人中及阿須倫，如來為最上。」
是時，世尊可大愛道所說。即從坐起，頭面禮足，便退而去。
爾時，世尊告諸比丘：「我聲聞中第一弟子廣識多知，所謂大愛道是。」
是時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此二人，于如來眾而興誹謗
『沒有淫慾、嗔怒、愚癡，也是難陀比丘。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （八） 我聽聞是這樣： 一時，佛陀在釋迦族居住的迦毗羅衛城的尼拘留園中，與五百位大比丘在一起。 當時，大愛道瞿曇彌來到世尊處，頂禮佛足，對世尊說：『愿世尊能長久教化愚昧，永遠護佑生命。』 世尊告訴她說：『瞿曇彌！不應該對如來說這樣的話：『如來延年益壽，永遠護佑生命。』 當時，大愛道瞿曇彌就說了這首偈： 『如何禮敬最殊勝者，世間沒有能與之相比的，能斷除一切疑惑，因此才說這樣的話？』 當時，世尊又用偈語回答瞿曇彌說： 『精進的意志不可缺少，心中常懷勇猛之心；平等看待聲聞弟子，這就是禮敬如來。』 當時，大愛道對世尊說：『從今以後我應當禮敬世尊，如來現在教導要禮敬一切眾生，心意沒有增減。天上、人間以及阿修羅，如來是最至上的。』 當時，世尊認可了大愛道所說的話。隨即從座位起身，頂禮佛足，然後退下離去。 當時，世尊告訴眾比丘：『我的聲聞弟子中，第一位廣識多聞的就是大愛道。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （九） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有這兩種人，在如來的僧團中興起誹謗』
'Without lust, anger, and ignorance, he is also a Nanda Bhikkhu.' At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (Eight) Thus have I heard: At one time, the Buddha was in the Nigrodha Park in Kapilavastu, where the Shakyas resided, together with five hundred great bhikkhus. At that time, Mahapajapati Gotami went to the Blessed One, bowed her head at his feet, and said to the Blessed One: 'May the Blessed One long teach the ignorant and always protect life.' The Blessed One told her: 'Gotami! You should not say to the Tathagata such words as: 'May the Tathagata live long and always protect life.' At that time, Mahapajapati Gotami spoke this verse: 'How should one pay homage to the most excellent one, who is unparalleled in the world, who can dispel all doubts, and therefore these words are spoken?' At that time, the Blessed One replied to Gotami with a verse: 'The will to strive should not be lacking, always have a courageous heart; regard the sravakas equally, this is how to pay homage to the Tathagata.' At that time, Mahapajapati said to the Blessed One: 'From now on, I shall pay homage to the Blessed One. The Tathagata now instructs to pay homage to all beings, with no increase or decrease in intention. In the heavens, among humans, and among asuras, the Tathagata is the most supreme.' At that time, the Blessed One approved of what Mahapajapati said. Then he rose from his seat, bowed his head at her feet, and then withdrew and departed. At that time, the Blessed One told the bhikkhus: 'Among my sravaka disciples, the foremost in broad knowledge and learning is Mahapajapati.' At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (Nine) Thus have I heard: At one time, the Buddha was in Jeta Grove, Anathapindika's Park in Sravasti. At that time, the Blessed One told the bhikkhus: 'There are these two types of people who stir up slander in the Tathagata's Sangha.'
。云何為二人？謂非法言是法，謂法是非法，是謂二人，誹謗如來。復有二人不誹謗如來。云何為二？所謂非法即是非法，真法即是真法，是謂二人不誹謗如來。是故，諸比丘！非法當言非法，真法當言真法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一○）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此二人獲福無量。云何為二？所謂應稱譽者便嘆譽之，不應稱者亦不稱歎之，是謂二人獲福無量。復有二人受罪無量。何等為二？所謂可稱歎反更誹謗，不應稱歎者而更稱歎。諸比丘！莫作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
增壹阿含經卷第九 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第十
東晉罽賓三藏瞿曇僧伽提婆譯
勸請品第十九
（一）
聞如是：
一時，佛在摩竭國道場樹下。
爾時，世尊得道未久，便生是念：「我今甚深之法難曉難了，難可覺知，不可思惟，休息微妙，智者所覺知，能分別義理，習之不厭，即得歡喜。設吾與人說妙法者，人不信受，亦不奉行者，唐有其勞，則有所損
現代漢語譯本：什麼是兩種人呢？一種是說非法是法，另一種是說法是非法，這兩種人就是誹謗如來。還有兩種人不誹謗如來。什麼是這兩種人呢？一種是說非法就是非法，另一種是說真法就是真法，這兩種人就是不誹謗如來。所以，各位比丘！應該說非法就是非法，應該說真法就是真法。各位比丘！應當這樣學習。 當時，各位比丘聽了佛的教誨，都歡喜地奉行。 （十） 我聽佛這樣說： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『有兩種人獲得無量的福報。什麼是這兩種人呢？一種是應該稱讚的就稱讚，另一種是不應該稱讚的也不稱讚，這兩種人獲得無量的福報。還有兩種人遭受無量的罪過。什麼是這兩種人呢？一種是應該稱讚的反而誹謗，另一種是不應該稱讚的反而稱讚。各位比丘！不要這樣學習。』 當時，各位比丘聽了佛的教誨，都歡喜地奉行。 增壹阿含經卷第九 大正藏第 02 冊 No. 0125 增壹阿含經 增壹阿含經卷第十 東晉罽賓三藏瞿曇僧伽提婆譯 勸請品第十九 （一） 我聽佛這樣說： 一時，佛在摩竭陀國的道場樹下。 當時，世尊得道不久，就產生這樣的想法：『我所證悟的甚深佛法，難以理解，難以明白，難以覺察，不可思議，寂靜微妙，只有智者才能覺知，能夠分辨義理，修習它不會厭倦，並且會感到歡喜。如果我向人們宣說這微妙的佛法，他們不相信接受，也不奉行，那只是徒勞無功，反而會有所損失。』
English version: What are the two kinds of people? One is those who say what is not Dharma is Dharma, and the other is those who say what is Dharma is not Dharma. These two kinds of people slander the Tathagata. There are also two kinds of people who do not slander the Tathagata. What are these two kinds of people? One is those who say what is not Dharma is not Dharma, and the other is those who say what is true Dharma is true Dharma. These two kinds of people do not slander the Tathagata. Therefore, O Bhikkhus! What is not Dharma should be said to be not Dharma, and what is true Dharma should be said to be true Dharma. O Bhikkhus! You should learn in this way. At that time, the Bhikkhus, having heard what the Buddha had said, joyfully practiced it. (10) Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One told the Bhikkhus: 'There are two kinds of people who obtain immeasurable merit. What are these two kinds of people? One is those who praise those who should be praised, and the other is those who do not praise those who should not be praised. These two kinds of people obtain immeasurable merit. There are also two kinds of people who receive immeasurable demerit. What are these two kinds of people? One is those who slander those who should be praised, and the other is those who praise those who should not be praised. O Bhikkhus! Do not learn in this way.' At that time, the Bhikkhus, having heard what the Buddha had said, joyfully practiced it. Ekottara Agama Sutra, Scroll 9 Taisho Tripitaka, Vol. 02, No. 0125, Ekottara Agama Sutra Ekottara Agama Sutra, Scroll 10 Translated by the Tripitaka Master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty Chapter 19: Encouragement (1) Thus have I heard: At one time, the Buddha was under the Bodhi tree in the Magadha country. At that time, the World-Honored One, having attained enlightenment not long ago, had this thought: 'The profound Dharma that I have realized is difficult to understand, difficult to comprehend, difficult to perceive, inconceivable, tranquil and subtle, only the wise can perceive it, able to distinguish the meaning, practicing it without weariness, and gaining joy. If I were to preach this subtle Dharma to people, and they did not believe or accept it, nor practice it, it would be in vain, and there would be loss.'
。我今宜可默然，何須說法！」
爾時，梵天在梵天上，遙知如來所念，猶如士夫屈伸臂頃，從梵天上沒不現，來至世尊所，頭面禮足，在一面住。爾時，梵天白世尊曰：「此閻浮提必當壞敗，三界喪目。如來、至真、等正覺出現於世，應演法寶，然今復不暢演法味，唯愿如來普為眾生廣說深法！又此眾生根原易度。若不聞者，永失法眼。此應為法之遺子，猶如優缽蓮華、拘牟頭華、分陀利華，雖出於地，未出水上，亦未開敷。是時，彼華漸漸欲生，故未出水，或時此華以出水上，或時此華不為水所著。此眾生類亦復如是，為生、老、病、死所見逼促，諸根應熟，然不聞法而便喪者，不亦苦哉！今正是時，唯愿世尊當爲說法。」
爾時，世尊知梵天心中所念，又慈愍一切眾生故，說此偈曰：
「梵天今來勸， 如來開法門； 聞者得篤信， 分別深法要。 猶在高山頂， 普觀眾生類； 我今有此法， 升堂現法眼。」
爾時，梵天便作是念：「如來必為眾生說深妙法。」歡喜踴躍，不能自勝，頭面禮足已，即還天上。
爾時，梵天聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在波羅㮈國仙人鹿苑中
現代漢語譯本：『我現在應該保持沉默，何必說法呢！』 當時，梵天在梵天上，遙遠地知道如來的想法，就像一個壯士屈伸手臂那樣迅速，從梵天上消失不見，來到世尊所在的地方，頭面觸地禮拜，在一旁站立。當時，梵天對世尊說：『這閻浮提必定會衰敗，三界將失去光明。如來、至真、等正覺出現在世間，應該宣講佛法，然而現在卻不宣講佛法的滋味，只希望如來能夠爲了眾生廣泛地宣說深奧的佛法！而且這些眾生的根基容易被度化。如果他們不聽聞佛法，將永遠失去法眼。他們應該成為佛法的遺子，就像優缽羅花、拘牟頭花、分陀利花，雖然生長在泥土中，但還沒有露出水面，也沒有開放。這時，這些花漸漸想要生長，所以還沒有露出水面，有時這些花會露出水面，有時這些花不會被水沾染。這些眾生也是如此，被生、老、病、死所逼迫，諸根應該成熟，然而不聽聞佛法就死去，不是很痛苦嗎！現在正是時候，只希望世尊能夠為他們說法。』 當時，世尊知道梵天心中所想，又慈悲憐憫一切眾生，說了這首偈語： 『梵天今天來勸請，如來開啟佛法之門； 聽聞的人能夠得到堅定的信仰，分辨深奧的佛法要義。 就像站在高山頂上，普遍觀察眾生種類； 我現在擁有這佛法，升堂展現法眼。』 當時，梵天便這樣想：『如來必定會為眾生宣說深奧微妙的佛法。』歡喜踴躍，不能自已，頭面觸地禮拜后，就回到天上。 當時，梵天聽聞佛所說，歡喜地奉行。 （二） 我聽聞是這樣： 一時，佛在波羅奈國的仙人鹿苑中。
English version: 『Now I should remain silent, why should I preach!』 At that time, Brahma, in the Brahma heaven, knew remotely what the Tathagata was thinking. As quickly as a strong man bends and stretches his arm, he disappeared from the Brahma heaven and came to where the World Honored One was. He bowed his head to the ground in reverence and stood to one side. Then, Brahma said to the World Honored One, 『This Jambudvipa will surely decay, and the three realms will lose their light. The Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, has appeared in the world and should expound the Dharma. Yet now you do not expound the taste of the Dharma. I only wish that the Tathagata would widely preach the profound Dharma for all beings! Moreover, the roots of these beings are easy to be liberated. If they do not hear the Dharma, they will forever lose the Dharma eye. They should be the heirs of the Dharma, like the Utpala flower, the Kumuda flower, and the Pundarika flower. Although they grow in the earth, they have not yet emerged from the water, nor have they bloomed. At this time, these flowers gradually want to grow, so they have not yet emerged from the water. Sometimes these flowers will emerge from the water, and sometimes these flowers will not be touched by the water. These beings are also like this, being pressed by birth, old age, sickness, and death. Their roots should be ripe, but if they die without hearing the Dharma, wouldn't that be painful! Now is the right time, I only wish that the World Honored One would preach the Dharma for them.』 At that time, the World Honored One knew what Brahma was thinking, and out of compassion for all beings, spoke this verse: 『Brahma has come today to urge, the Tathagata to open the gate of Dharma; Those who hear will gain firm faith, and discern the profound essence of the Dharma. Like standing on a high mountain peak, observing all kinds of beings; Now I possess this Dharma, ascending the hall to reveal the Dharma eye.』 At that time, Brahma thought, 『The Tathagata will surely preach the profound and wonderful Dharma for all beings.』 He was overjoyed and could not contain himself. After bowing his head to the ground in reverence, he returned to heaven. At that time, Brahma heard what the Buddha had said and joyfully practiced it. (Two) Thus have I heard: At one time, the Buddha was in the Deer Park of the Sages in the country of Varanasi.
。
爾時，世尊告諸比丘：「有此二事，學道者不應親近。云何為二事？所謂著欲及樂之法，此是下卑凡賤之法，又此諸苦眾惱百端，是謂二事學道者不應親近。如是，舍此二事已，我自有至要之道得成正覺，眼生、智生，意得休息，得諸神通，成沙門果，至於涅槃。云何為至要之道得成正覺，眼生、智生，意得休息，得諸神通，成沙門果，至於涅槃？所謂此賢聖八品道是。所謂等見、等治、等語、等業、等命、等方便、等念、等定，此名至要之道。今我得成正覺，眼生、智生，意得休息，得諸神通，成沙門果，至於涅槃。如是，諸比丘！當學舍上二事，習於至要之道。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
羅云、迦葉、龍 二難、大愛道 誹謗、非梵法 二事最在後
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，釋提桓因至世尊所。到已，頭面禮足，在一面住，白世尊曰：「云何比丘斷于愛慾，心得解脫，乃至究竟安隱之處，無有諸患，天、人所敬？」
爾時，世尊告釋提桓因曰：「於是，拘翼！若是比丘聞此空法解無所有，則得解了一切諸法，如實知之
現代漢語譯本： 當時，世尊告訴眾比丘：『有兩種事，修道的人不應該親近。哪兩種事呢？就是貪著慾望和享樂的法，這是低劣卑賤的法，而且會帶來各種痛苦和煩惱，這就是修道人不應該親近的兩種事。這樣，捨棄這兩種事後，我自然有達到重要之道，成就正覺，生起智慧之眼，生起智慧，心意得到安息，獲得各種神通，成就沙門果，最終達到涅槃。什麼是達到重要之道，成就正覺，生起智慧之眼，生起智慧，心意得到安息，獲得各種神通，成就沙門果，最終達到涅槃呢？就是這賢聖的八正道。也就是正見、正思惟、正語、正業、正命、正精進、正念、正定，這稱為重要之道。現在我已成就正覺，生起智慧之眼，生起智慧，心意得到安息，獲得各種神通，成就沙門果，最終達到涅槃。所以，各位比丘！應當學習捨棄以上兩種事，修習重要之道。各位比丘！應當這樣學習。』 當時，眾比丘聽聞佛所說，歡喜奉行。 羅云、迦葉、龍，二難、大愛道，誹謗、非梵法，兩種事最後。
（三）
我聽聞是這樣的：
一時，佛在舍衛國祇樹給孤獨園。
當時，釋提桓因來到世尊處。到達后，頭面禮足，在一旁站立，對世尊說：『如何比丘斷除愛慾，心得到解脫，乃至到達究竟安穩之處，沒有各種憂患，受到天人和人的尊敬？』
當時，世尊告訴釋提桓因說：『拘翼啊！如果比丘聽聞這空性之法，理解一切皆無所有，就能理解一切諸法，如實地知道它們。』
English version: At that time, the World Honored One told the bhikkhus: 'There are two things that those who are learning the path should not be close to. What are these two things? They are attachment to desires and the pleasure of the Dharma. These are low and base practices, and they bring all kinds of suffering and afflictions. These are the two things that those who are learning the path should not be close to. Having abandoned these two things, I naturally have the essential path to achieve enlightenment, to give rise to the eye of wisdom, to give rise to wisdom, to have the mind at rest, to obtain all kinds of supernatural powers, to achieve the fruit of a shramana, and finally to reach Nirvana. What is the essential path to achieve enlightenment, to give rise to the eye of wisdom, to give rise to wisdom, to have the mind at rest, to obtain all kinds of supernatural powers, to achieve the fruit of a shramana, and finally to reach Nirvana? It is the Noble Eightfold Path. That is, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the essential path. Now I have achieved enlightenment, given rise to the eye of wisdom, given rise to wisdom, had my mind at rest, obtained all kinds of supernatural powers, achieved the fruit of a shramana, and finally reached Nirvana. Therefore, bhikkhus! You should learn to abandon the above two things and practice the essential path. Bhikkhus! You should learn in this way.' At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it. Rahula, Kasyapa, Dragon, the two Nandas, Mahaprajapati, slander, non-Brahma Dharma, these two things are last.
(3)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti.
At that time, Sakra, Lord of the Devas, came to the World Honored One. Having arrived, he bowed his head to the feet of the Buddha, stood to one side, and said to the World Honored One: 'How does a bhikkhu cut off desire, have his mind liberated, and reach the ultimate place of peace, without any worries, and be respected by gods and humans?'
At that time, the World Honored One said to Sakra, Lord of the Devas: 'Kausika! If a bhikkhu hears this Dharma of emptiness, and understands that all things are without substance, then he will understand all dharmas and know them as they truly are.'
。身所覺知苦樂之法，若不苦不樂之法，即於此身觀悉無常，皆歸於空。彼已觀此不苦不樂之變，亦不起想，以無有想，則無恐怖；以無恐怖，則般涅槃：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。是謂，釋提桓因！比丘斷于愛慾，心得解脫，乃至究竟安隱之處，無有災患，天、人所敬。」
爾時，釋提桓因禮世尊足已，繞三匝而退。
當於爾時，尊者大目犍連去世尊不遠結跏趺坐，正身正意，繫念在前。爾時，尊者大目犍連便作是念：「曏者，帝釋得道跡而問事耶？為不得道跡而問義耶？我今當試之。」爾時，尊者大目犍連即以神足，如屈伸臂頃，便至三十三天。
爾時，釋提桓因遙見大目犍連遠來，即起奉迎，並作是語：「善來！尊者大目犍連！尊自不至此，亦大久矣！愿欲與尊論說法義，愿在此處坐。」
是時，目犍連問釋提桓因曰：「世尊與汝說斷愛慾之法，我欲聞之，今正是時，可與我說之。」
釋提桓因白言：「我今諸天事猥多，或自有事，或復有諸天事，我所聞者即時而忘。昔者，目連，與諸阿須倫共鬥，當斗之日，諸天得勝，阿須倫退。爾時，我身躬往自戰，尋復領諸天還上天宮，坐最勝講堂
現代漢語譯本：對於身體所感受到的苦、樂，或者不苦不樂的感受，就觀察這身體的一切都是無常的，最終都歸於空無。他已經觀察到這不苦不樂的變化，也不再產生執著，因為沒有執著，就沒有恐懼；因為沒有恐懼，就達到涅槃：生死已經終結，清凈的修行已經建立，該做的已經完成，不再受輪迴之苦，如實地知道這一切。這就是，釋提桓因！比丘斷除了愛慾，心得到解脫，乃至到達究竟安穩的境地，沒有災禍，受到天人和世人的尊敬。」 當時，釋提桓因禮拜世尊的腳后，繞著世尊走了三圈然後退下。 當時，尊者大目犍連離世尊不遠，結跏趺坐，端正身體，集中意念。當時，尊者大目犍連就想：『剛才，帝釋是證悟了道跡而問事呢？還是沒有證悟道跡而問義呢？我現在要試探他。』當時，尊者大目犍連就用神通，像屈伸手臂一樣，瞬間就到了三十三天。 當時，釋提桓因遠遠地看見大目犍連來了，就起身迎接，並說道：『歡迎！尊者大目犍連！您很久沒有來這裡了！我希望和您討論佛法，請在這裡坐下。』 這時，目犍連問釋提桓因說：『世尊和您說了斷除愛慾的方法，我想聽聽，現在正是時候，可以和我說說嗎？』 釋提桓因回答說：『我現在諸天的事情很多，有時有自己的事，有時又有諸天的事，我所聽到的很快就忘記了。以前，目連，和阿修羅戰鬥，戰鬥那天，諸天獲勝，阿修羅退敗。當時，我親自前往戰鬥，隨後帶領諸天回到天宮，坐在最殊勝的講堂。』
English version: Regarding the feelings of pleasure, pain, or neither pleasure nor pain that the body experiences, one observes that all of this body is impermanent and ultimately returns to emptiness. Having observed this change of neither pleasure nor pain, one no longer clings to it, for without clinging, there is no fear; and without fear, one attains Nirvana: the cycle of birth and death has ended, the pure practice has been established, what needed to be done has been completed, and one no longer suffers the pain of rebirth, knowing all of this as it truly is. This, Shakra, is how a monk, having severed desire, achieves liberation of the mind, reaching the ultimate state of peace, free from calamity, and revered by gods and humans alike.』 At that time, Shakra, having bowed at the feet of the World Honored One, circumambulated him three times and then withdrew. At that time, the Venerable Maha Moggallana was sitting not far from the World Honored One, in the lotus position, with his body upright and his mind focused. At that time, the Venerable Maha Moggallana thought: 『Just now, did Shakra ask about the matter having attained the path, or did he ask about the meaning without having attained the path? I shall now test him.』 At that time, the Venerable Maha Moggallana, using his supernatural powers, arrived at the Thirty-Three Heavens in the time it takes to extend and retract an arm. At that time, Shakra, seeing Maha Moggallana coming from afar, rose to greet him and said: 『Welcome! Venerable Maha Moggallana! It has been a long time since you have come here! I wish to discuss the Dharma with you, please sit here.』 At this time, Moggallana asked Shakra: 『The World Honored One spoke to you about the method of severing desire, I wish to hear it, now is the right time, can you tell me about it?』 Shakra replied: 『I have many affairs of the gods now, sometimes my own affairs, and sometimes the affairs of the other gods, what I hear I quickly forget. Previously, Moggallana, when fighting with the Asuras, on the day of the battle, the gods were victorious, and the Asuras retreated. At that time, I personally went to battle, and then led the gods back to the heavenly palace, sitting in the most excellent lecture hall.』
。因鬥勝故，故名為最勝講堂，階巷成行，陌陌相值，一一階頭，七百樓閣，一一樓閣上，各七玉女，一一玉女各有七使人，愿尊目連在彼觀看。」
爾時，釋提桓因及毗沙門天王在尊者目連后，往至最勝講堂所。是時，釋提桓因及毗沙門天王，白大目犍連曰：「此是最勝講堂，悉可游看。」
目犍連曰：「天王！此處極為微妙，皆由前身所作福祐故，致此自然寶堂，猶如人間小有樂處，各自慶賀，如天宮無異，皆由前身作福所致。」
爾時，釋提桓因左右玉女，各各馳走，莫知所如，猶如人間有所禁忌，皆懷慚愧。是時，釋提桓因所將玉女亦復如是。遙見大目犍連來，各各馳走，莫知所湊。
時，大目犍連便作是念：「此釋提桓因意甚放逸，我今宜可使懷恐怖。」是時，尊者大目犍連即以右腳指案地，彼宮殿六變震動。是時，釋提桓因及毗沙門天王皆懷恐怖，衣毛皆豎，而作是念：「此大目犍連有大神足，乃能使此宮殿六返震動，甚奇！甚特！未曾有是！」
是時，大目犍連便作是念：「今此釋身以懷恐怖，我今宜可問其深義。」「云何，拘翼！如來所說除愛慾經者，今正是時，唯愿與我等說。」
釋提桓因報言：「目連！我前至世尊所，頭面禮足，在一面住
現代漢語譯本：因為爭鬥勝利的緣故，所以叫做最勝講堂。臺階巷道排列成行，縱橫交錯，每一級臺階上都有七百座樓閣，每一座樓閣上都有七位玉女，每一位玉女各有七個使喚的人，希望尊者目連在那裡觀看。 當時，釋提桓因和毗沙門天王在尊者目連身後，來到最勝講堂的地方。這時，釋提桓因和毗沙門天王對大目犍連說：『這裡是最勝講堂，您可以隨意遊覽觀看。』 目犍連說：『天王！這裡非常精妙，都是因為前世所做的福報所致，才會有這自然形成的寶堂，就像人間稍微有些快樂的地方，各自慶賀，和天宮沒什麼兩樣，都是因為前世修福所致。』 這時，釋提桓因左右的玉女，各自奔跑，不知去向，就像人間有什麼禁忌一樣，都感到慚愧。這時，釋提桓因帶來的玉女也是這樣。遠遠看見大目犍連來了，各自奔跑，不知躲到哪裡。 當時，大目犍連就想：『這個釋提桓因的心思太放縱了，我現在應該讓他感到恐懼。』這時，尊者大目犍連就用右腳指按地，那宮殿六次震動。這時，釋提桓因和毗沙門天王都感到恐懼，汗毛都豎了起來，心想：『這個大目犍連有大神力，竟然能讓這宮殿六次震動，真是太神奇了！太特別了！從來沒有過這樣的事！』 這時，大目犍連就想：『現在這個釋提桓因已經感到恐懼了，我現在應該問他一些深奧的道理。』『拘翼，如來所說的去除愛慾的經典，現在正是時候，希望你能為我們講說。』 釋提桓因回答說：『目連！我之前到世尊那裡，頭面禮足，在一旁站立。』
English version: Because of the victory in battle, it is called the Most Excellent Lecture Hall. The steps and lanes are arranged in rows, crisscrossing each other. At the top of each step, there are seven hundred pavilions. In each pavilion, there are seven jade maidens, and each jade maiden has seven attendants. May the Venerable Maudgalyayana observe this place. At that time, Shakra, Lord of the Devas, and Vaisravana, the Heavenly King, followed behind the Venerable Maudgalyayana, arriving at the Most Excellent Lecture Hall. Then, Shakra and Vaisravana said to Mahāmaudgalyāyana, 'This is the Most Excellent Lecture Hall, you may freely explore and observe it.' Maudgalyayana said, 'Heavenly King! This place is extremely exquisite, all due to the merits accumulated in previous lives, resulting in this naturally formed treasure hall. It is like a place of slight joy in the human world, where everyone celebrates, no different from the heavenly palace, all due to the merits accumulated in previous lives.' At this time, the jade maidens on Shakra's left and right each ran away, not knowing where to go, as if there were some taboos in the human world, all feeling ashamed. At this time, the jade maidens brought by Shakra were also like this. Seeing Mahāmaudgalyāyana coming from afar, they each ran away, not knowing where to hide. At that time, Mahāmaudgalyāyana thought, 'This Shakra's mind is too unrestrained, I should now make him feel fear.' Then, the Venerable Mahāmaudgalyāyana pressed the ground with his right toe, and the palace shook six times. At this time, Shakra and Vaisravana were both terrified, their hair stood on end, and they thought, 'This Mahāmaudgalyāyana has great supernatural powers, he can actually make this palace shake six times, it's truly amazing! Truly extraordinary! There has never been anything like this before!' At this time, Mahāmaudgalyāyana thought, 'Now that this Shakra is feeling fear, I should now ask him about profound meanings.' 'Kausika, the sutra spoken by the Tathagata about eliminating desire, now is the right time, I hope you can explain it to us.' Shakra replied, 'Maudgalyayana! I previously went to the World Honored One, bowed my head to his feet, and stood to one side.'
。是時，我即白世尊曰：『云何比丘斷于愛慾，心得解脫，乃至究竟至無為處，無有患苦，天、人所敬？』爾時，世尊便告我言：『於是，拘翼！諸比丘聞法已，都無所著，亦不著色，盡解一切諸法，了無所有。以知一切諸法已，若苦、若樂、若不苦不樂，觀了無常，滅盡無餘，亦無斷壞。彼以觀此，已都無所著，已不起世間想，復無恐怖；以無恐怖，便般涅槃：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。是謂，釋提桓因！比丘斷欲，心得解脫，乃至究竟無為之處，無有患苦，天、人所敬。』爾時，我聞此語已，便禮世尊足，繞三匝，即退而去，還歸天上。」
是時，尊者大目犍連以深法之語，向釋提桓因及向毗沙門具分別之。爾時，目犍連具說法已，猶如士夫屈伸臂頃，從三十三天沒不現，便來至舍衛城祇樹給孤獨園，至世尊所，頭面禮足，在一面坐。
爾時，目犍連即于座上白世尊曰：「如來前與釋提桓因說除欲之法，唯愿世尊當與我說之。」
爾時，世尊告目犍連曰：「汝當知之，釋提桓因來至我所，頭面禮足，在一面立
現代漢語譯本：當時，我立刻對世尊說：『比丘如何斷除愛慾，使心得到解脫，乃至最終到達無為的境界，沒有憂患痛苦，受到天人和世人的尊敬呢？』那時，世尊就告訴我：『拘翼啊！那些比丘聽聞佛法后，完全沒有任何執著，也不執著於色相，徹底理解一切諸法，了知一切皆空。因為已經瞭解一切諸法，無論是苦、樂、還是不苦不樂，都觀察到它們是無常的，最終會滅盡無餘，也不會斷滅損壞。他們通過這樣的觀察，已經完全沒有任何執著，不再產生世俗的念頭，也沒有任何恐懼；因為沒有恐懼，就進入涅槃：生死已經終結，清凈的修行已經完成，該做的事情已經做完，不再受輪迴之苦，如實地知道這一切。這就是，釋提桓因啊！比丘斷除慾望，使心得到解脫，乃至最終到達無為的境界，沒有憂患痛苦，受到天人和世人的尊敬。』當時，我聽了這些話后，就禮拜世尊的腳，繞佛三圈，然後退下離開，返回天界。 當時，尊者大目犍連用深奧的佛法，向釋提桓因和毗沙門詳細地分別解說。當時，目犍連詳細地說法后，就像一個壯士屈伸手臂那樣，從三十三天消失不見，就來到了舍衛城的祇樹給孤獨園，來到世尊那裡，頭面頂禮佛足，在一旁坐下。 當時，目犍連就在座位上對世尊說：『如來之前給釋提桓因講了去除慾望的方法，希望世尊也能為我講說。』 當時，世尊告訴目犍連說：『你應該知道，釋提桓因來到我這裡，頭面頂禮我的腳，在一旁站立』
English version: At that time, I immediately said to the World Honored One: 『How does a bhikkhu sever craving and desire, attain liberation of mind, and ultimately reach the state of non-action, free from suffering and pain, and revered by gods and humans?』 Then, the World Honored One told me: 『Kusika! Those bhikkhus, having heard the Dharma, have no attachments whatsoever, nor are they attached to form. They completely understand all dharmas, knowing that all is empty. Having understood all dharmas, whether it is suffering, pleasure, or neither suffering nor pleasure, they observe that they are impermanent, ultimately ceasing without remainder, and not being destroyed. Through this observation, they have no attachments whatsoever, no longer give rise to worldly thoughts, and have no fear; because they have no fear, they enter Nirvana: birth and death have ended, pure practice has been established, what needed to be done has been done, they no longer undergo rebirth, and they know this as it truly is. This, Shakra, is how a bhikkhu severs desire, attains liberation of mind, and ultimately reaches the state of non-action, free from suffering and pain, and revered by gods and humans.』 At that time, having heard these words, I bowed at the feet of the World Honored One, circumambulated him three times, and then withdrew and left, returning to the heavens. At that time, the Venerable Mahamoggallana, using profound Dharma teachings, explained them in detail to Shakra and Vaishravana. At that time, after Mahamoggallana had finished speaking in detail, just like a strong man flexing his arm, he disappeared from the Thirty-Three Heavens and came to the Jeta Grove in Shravasti, to where the World Honored One was, bowed his head to the feet of the Buddha, and sat down to one side. At that time, Mahamoggallana, from his seat, said to the World Honored One: 『The Tathagata previously spoke to Shakra about the method of removing desire, I hope the World Honored One will also speak about it to me.』 At that time, the World Honored One said to Mahamoggallana: 『You should know that Shakra came to me, bowed his head to my feet, and stood to one side』
。爾時，釋提桓因問我此義：『云何，世尊！比丘斷愛慾，心得解脫？』爾時，我告釋提桓因曰：『拘翼！若有比丘解知一切諸法空無所有，亦無所著，盡解一切諸法了無所有，以知一切諸法無常，滅盡無餘，亦無斷壞。彼已觀此，已都無所著，已不起世間想，復無恐怖；已無恐怖，便般涅槃：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。是謂，釋提桓因，比丘斷欲，心得解脫。』爾時，釋提桓因即從坐起，頭面禮我足，便退而去。還歸天上。」
爾時，大目犍連聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「世間有此二人，若見雷電霹靂，無有恐怖。云何為二人？獸王師子、漏盡阿羅漢。是謂，比丘！有此二人在於世間，若見雷電霹靂，不懷恐怖。是故，諸比丘！當學漏盡阿羅漢。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此二法，令人無有智慧。云何為二法？不喜問勝人，但貪睡眠無精進意。是謂，比丘！有此二法，令人無有智慧。復有二法，令人成大智慧
現代漢語譯本：當時，釋提桓因問我這個道理：『世尊，比丘如何斷除愛慾，使心得到解脫？』當時，我告訴釋提桓因說：『拘翼，如果比丘理解一切諸法都是空無所有，也沒有任何執著，完全理解一切諸法都是虛無的，因為知道一切諸法都是無常的，最終會滅盡而無剩餘，也不會斷滅損壞。他觀察到這些，就完全沒有任何執著，不會再產生世俗的念頭，也不會感到恐懼；沒有了恐懼，就進入涅槃：生死已經終結，清凈的修行已經完成，該做的已經做完，不再受輪迴之苦，如實地知道這些。這就是，釋提桓因，比丘斷除愛慾，使心得到解脫。』當時，釋提桓因立刻從座位上站起來，頭面頂禮我的雙足，然後退下離開了，返回天界。 當時，大目犍連聽到佛陀所說，歡喜地接受並實行。 （四） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『世間有這樣兩個人，即使看到雷電霹靂，也不會感到恐懼。哪兩個人呢？獸中之王獅子，以及斷盡煩惱的阿羅漢。這就是，比丘們，世間有這樣兩個人，即使看到雷電霹靂，也不會感到恐懼。因此，比丘們，應當學習成為斷盡煩惱的阿羅漢。』比丘們，應當這樣學習。 當時，眾比丘聽到佛陀所說，歡喜地接受並實行。 （五） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有兩種法，會使人沒有智慧。哪兩種法呢？不喜歡向勝過自己的人請教，只貪圖睡眠而沒有精進的心。這就是，比丘們，這兩種法會使人沒有智慧。還有兩種法，會使人成就大智慧。
English version: At that time, Śakra, the lord of the gods, asked me about this meaning: 『How, Venerable Sir, does a bhikkhu, by abandoning desire, attain liberation of mind?』 At that time, I said to Śakra, the lord of the gods: 『Kausika, if a bhikkhu understands that all phenomena are empty and without substance, and has no attachment, fully understands that all phenomena are without essence, knowing that all phenomena are impermanent, ceasing without remainder, and not subject to destruction. Having observed this, he has no attachment, no worldly thoughts arise, and there is no fear; having no fear, he attains Nirvana: birth and death are exhausted, the holy life is established, what was to be done is done, and there is no further existence, as he truly knows. This, Śakra, is how a bhikkhu, by abandoning desire, attains liberation of mind.』 At that time, Śakra, the lord of the gods, immediately rose from his seat, bowed his head to my feet, and then withdrew and departed, returning to the heavens. At that time, Mahāmaudgalyāyana, having heard what the Buddha had said, joyfully accepted and practiced it. (Four) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī. At that time, the Blessed One said to the bhikkhus: 『There are these two persons in the world who, when they see thunder and lightning, do not feel fear. Who are the two? The lion, king of beasts, and the arahant who has exhausted all defilements. These, bhikkhus, are the two persons in the world who, when they see thunder and lightning, do not feel fear. Therefore, bhikkhus, you should train yourselves to be arahants who have exhausted all defilements. Thus, bhikkhus, should you train yourselves.』 At that time, the bhikkhus, having heard what the Buddha had said, joyfully accepted and practiced it. (Five) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī. At that time, the Blessed One said to the bhikkhus: 『There are these two things that cause a person to lack wisdom. What are the two things? Not liking to ask those who are superior, and only craving sleep without any intention of striving. These, bhikkhus, are the two things that cause a person to lack wisdom. There are also two things that cause a person to attain great wisdom.
。云何為二法，好問他義，不貪睡眠有精進意。是謂，比丘！有此二法，令人有智慧，當學遠離惡法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此二法，令人貧賤，無有財貨。云何為二法？若見他施時便禁制之，又自不肯佈施。是謂，比丘！有此二法，令人貧賤，無有財寶。比丘！復有二法，令人富貴。云何為二法？若見人與他物時助其歡喜，己好佈施。是謂，比丘！有此二法，令人富貴。如是，諸比丘！當學惠施，勿有貪心。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此二法，令人生貧賤家。云何為二法？不孝父母、諸尊師長，亦不承事勝己者。是謂，比丘！有此二法，令人生貧賤家。諸比丘！復有二法生豪族家。云何為二？恭敬父母、兄弟、宗族，將至己家，惠施所有。是謂，比丘！有此二法，生豪族家。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本： 「什麼是兩種法呢？就是樂於詢問他人義理，不貪圖睡眠，有精進的意念。這就是，比丘們！這兩種法能使人有智慧，應當學習遠離惡法。像這樣，比丘們！應當這樣學習。」 當時，比丘們聽了佛所說，歡喜地奉行。
（六）
我聽佛這樣說： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴眾比丘：『有兩種法，使人貧賤，沒有財富。什麼是兩種法呢？就是看到別人佈施時就加以阻止，自己又不肯佈施。這就是，比丘們！這兩種法使人貧賤，沒有財寶。比丘們！還有兩種法，使人富貴。什麼是兩種法呢？就是看到別人給予他人財物時，就幫助他們歡喜，自己也樂於佈施。這就是，比丘們！這兩種法使人富貴。像這樣，比丘們！應當學習佈施，不要有貪心。』 當時，比丘們聽了佛所說，歡喜地奉行。
（七）
我聽佛這樣說： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴眾比丘：『有兩種法，使人生在貧賤的家庭。什麼是兩種法呢？就是不孝順父母、不尊敬師長，也不侍奉比自己優秀的人。這就是，比丘們！這兩種法使人生在貧賤的家庭。比丘們！還有兩種法使人生在豪門貴族之家。什麼是兩種法呢？就是恭敬父母、兄弟、宗族，把他們接到自己家中，把所有財物都佈施給他們。這就是，比丘們！這兩種法使人生在豪門貴族之家。像這樣，比丘們！應當這樣學習。』 當時，比丘們聽了佛所說，歡喜地奉行。
English version: 『What are the two things? They are being fond of asking about the meaning of others, not being greedy for sleep, and having the intention of diligence. These, bhikkhus, are the two things that make one wise; one should learn to stay away from evil things. Thus, bhikkhus, you should learn in this way.』 At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
(Six)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One told the bhikkhus: 『There are these two things that make people poor and without wealth. What are the two things? They are, when seeing others giving, one then restricts them, and one also does not want to give. These, bhikkhus, are the two things that make people poor and without wealth. Bhikkhus, there are also two things that make people rich and noble. What are the two things? They are, when seeing others giving to others, one helps them to be happy, and one is also fond of giving. These, bhikkhus, are the two things that make people rich and noble. Thus, bhikkhus, you should learn to give, and not have greed.』 At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
(Seven)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One told the bhikkhus: 『There are these two things that cause one to be born into a poor and lowly family. What are the two things? They are not being filial to parents, not respecting teachers, and also not serving those who are superior to oneself. These, bhikkhus, are the two things that cause one to be born into a poor and lowly family. Bhikkhus, there are also two things that cause one to be born into a noble family. What are the two things? They are respecting parents, brothers, and relatives, bringing them to one's own home, and giving all one's possessions to them. These, bhikkhus, are the two things that cause one to be born into a noble family. Thus, bhikkhus, you should learn in this way.』 At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，梵志女名須深，往至尊者大拘絺羅所。到已，頭面禮足，在一面坐。爾時，彼梵志女須深白拘絺羅曰：「優蹋藍弗、羅勒迦藍，此深法中，竟不受化，各取命終，世尊記此二人曰：『一人生不用處，一人生有想無想處。此二人盡其壽命，各覆命終，一人當爲邊地國王，傷害人民，不可稱計；一人當爲著翅惡貍，飛行走獸無得脫者；命終之後各生地獄中。』然復世尊不記彼人何時當盡苦際，何故世尊不記彼人當盡苦際？」
爾時，尊者拘絺羅語須深女人曰：「所以世尊不說者，皆由無人問此義故，是故，世尊不記彼人何時當盡苦際。」
須深女人曰：「於是如來以取涅槃，是故不得問之；若當在世者，往問其義。如今尊者拘絺羅與我說之，彼人何時當盡苦際？」
爾時，尊者拘絺羅便說此偈：
「種種果不同， 眾生趣亦然， 自覺覺人者， 我無此辯說。 禪智解脫辯， 憶本天眼通， 能盡苦原本， 我無此辯說。」
爾時，須深女人便說此偈：
「善逝有此智， 質直無瑕穢， 勇猛有所伏， 求于大乘行
現代漢語譯本 （八） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，一位名叫須深的婆羅門女子，前往尊者大拘絺羅的住所。到達后，她向尊者頂禮，然後在一旁坐下。這時，婆羅門女子須深對拘絺羅說：『優蹋藍弗和羅勒迦藍，他們修習如此深奧的法門，最終卻未能開悟，各自去世。世尊曾預言這二人：『一人將轉生到無想處，一人將轉生到非想非非想處。』這二人壽命終結后，又各自去世，一人將轉生為邊境的國王，殘害百姓，數量不可計數；一人將轉生為長著翅膀的惡貍，飛禽走獸都無法逃脫它的捕殺；死後都將墮入地獄。』然而，世尊卻沒有預言他們何時才能脫離苦海，為什麼世尊沒有預言他們何時才能脫離苦海呢？』 當時，尊者拘絺羅對須深女子說：『世尊之所以沒有說，是因為沒有人問過這個問題，所以世尊沒有預言他們何時才能脫離苦海。』 須深女子說：『如今如來已經入滅，所以無法詢問他；如果他還在世，我一定會去問他。現在請尊者拘絺羅告訴我，他們何時才能脫離苦海？』 當時，尊者拘絺羅便說了這首偈語： 『種種果實各不相同，眾生的去向也是如此，能夠自覺覺悟他人的人，我沒有這樣的辯才來說明。禪定智慧解脫的辯才，憶念前世的天眼通，能夠徹底瞭解痛苦的根源，我沒有這樣的辯才來說明。』 當時，須深女子便說了這首偈語： 『善逝擁有這樣的智慧，正直無瑕疵，勇猛降伏一切，追求大乘的修行。』
English version (8) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, a Brahmin woman named Susima went to the Venerable Mahakosthila. Having arrived, she bowed her head to his feet and sat down to one side. Then, the Brahmin woman Susima said to Mahakosthila, 'Udaka Ramaputta and Arada Kalama, despite practicing such profound teachings, did not attain enlightenment and each passed away. The World Honored One predicted of these two: 『One will be reborn in the realm of neither perception nor non-perception, and the other will be reborn in the realm of no perception.』 After their lives ended, they each passed away again. One will be reborn as a border king, harming countless people; the other will be reborn as a winged evil weasel, from which no flying or running creature can escape; after death, both will fall into hell.』 However, the World Honored One did not predict when they would be free from suffering. Why did the World Honored One not predict when they would be free from suffering?' At that time, the Venerable Mahakosthila said to the woman Susima, 'The reason the World Honored One did not speak of it is because no one asked about this meaning. Therefore, the World Honored One did not predict when they would be free from suffering.' The woman Susima said, 'Now that the Tathagata has entered Nirvana, it is impossible to ask him. If he were still alive, I would certainly ask him. Now, Venerable Mahakosthila, please tell me, when will they be free from suffering?' At that time, the Venerable Mahakosthila spoke this verse: 'Various fruits are different, so are the destinations of beings. Those who awaken themselves and others, I do not have the eloquence to explain this. The eloquence of meditative wisdom and liberation, the power of remembering past lives and the divine eye, the ability to completely understand the root of suffering, I do not have the eloquence to explain this.' At that time, the woman Susima spoke this verse: 'The Well-Gone One possesses such wisdom, upright and without blemish, courageous and subduing all, seeking the path of the Great Vehicle.'
是時，尊者拘絺羅復說此偈：
「是意甚難得， 能獲異法要； 難為能辦之， 向于奇特事。」
爾時，尊者與彼須深女人具說法要，便發喜心。時，彼女人即從坐起，頭面禮足，便退而去。
時，須深女人聞尊者拘絺羅所說，歡喜奉行。
（九）
聞如是：
一時，尊者摩訶迦遮延游婆那國深池水側，與大比丘眾五百人俱。
爾時，尊者迦遮延有此名聞，流聞四遠。尊者長老奸茶婆羅門在此游化。爾時，婆羅門聞尊者迦遮延在此池側游化，將五百比丘，尊者長老功德具足，「我今可往問訊彼人。」是時，上色婆羅門將五百弟子，往至尊者迦遮延所，共相問訊，在一面坐。爾時，彼婆羅門問尊者迦遮延曰：「如迦遮延所行，此非法、律，年少比丘不向我等諸高德婆羅門作禮。」
迦遮延曰：「婆羅門當知，彼如來、至真、等正覺，說此二地。云何為二地？一名老地，二名壯地。」
婆羅門問曰：「何者為老地？何者為壯地？」
迦遮延曰：「正使婆羅門年在八十、九十，彼人不止淫慾，作諸惡行，是謂婆羅門雖可言老，今在壯地。」
婆羅門曰：「何者年壯住在老地？」
迦遮延曰：「婆羅門！若有比丘年在二十，或三十、四十、五十，彼亦不習淫慾，亦不作惡行，是謂婆羅門年壯在老地。」
婆羅門曰：「此大眾中頗有一比丘不行淫法，不作惡行乎？」
迦遮延曰：「我大眾中無有一比丘習欲作惡者
現代漢語譯本：
當時，尊者拘絺羅又說了這首偈：
『這種心意很難得到， 能獲得殊勝的佛法要義； 難以做到卻能辦到， 趨向于奇特的事業。』
當時，尊者和那位須深女人詳細地講述了佛法的要義，她便生起了歡喜心。當時，那位女人立即從座位上站起來，頭面頂禮尊者的雙足，然後退了下去。
當時，須深女人聽了尊者拘絺羅所說的話，歡喜地奉行。
（九）
我聽聞是這樣：
一時，尊者摩訶迦遮延在婆那國深池水邊游化，與五百位大比丘在一起。
當時，尊者迦遮延的名聲遠播四方。尊者長老奸茶婆羅門也在這裡游化。當時，婆羅門聽到尊者迦遮延在這裡池邊游化，帶著五百位比丘，尊者長老功德圓滿，『我現在可以去拜訪他。』當時，上色婆羅門帶著五百位弟子，來到尊者迦遮延那裡，互相問候，在一旁坐下。當時，那位婆羅門問尊者迦遮延說：『按照迦遮延你所做的，這不符合法和律，年輕的比丘不向我們這些高德的婆羅門行禮。』
迦遮延說：『婆羅門應當知道，那位如來、至真、等正覺，說了這兩種境界。哪兩種境界呢？一種叫老地，一種叫壯地。』
婆羅門問道：『什麼是老地？什麼是壯地？』
迦遮延說：『即使婆羅門年紀八十、九十，他仍然不停止淫慾，做各種惡行，這就可以說婆羅門雖然年老，現在卻在壯地。』
婆羅門說：『什麼樣的是年紀壯卻住在老地呢？』
迦遮延說：『婆羅門！如果有比丘年紀二十，或者三十、四十、五十，他也不習淫慾，也不做惡行，這就可以說婆羅門年紀壯卻在老地。』
婆羅門說：『這大眾中難道有一位比丘不行淫法，不做惡行嗎？』
迦遮延說：『我的大眾中沒有一位比丘習欲作惡的。』 現代漢語譯本：
English version:
At that time, the Venerable Kucchila again spoke this verse:
'This mind is very difficult to obtain, Able to attain the essence of the extraordinary Dharma; Difficult to do, yet able to accomplish, Moving towards extraordinary deeds.'
At that time, the Venerable and that woman Susima explained the essence of the Dharma in detail, and she then generated a joyful mind. At that time, that woman immediately rose from her seat, bowed her head to the Venerable's feet, and then withdrew.
At that time, the woman Susima, having heard what the Venerable Kucchila had said, joyfully practiced it.
(Nine)
Thus have I heard:
At one time, the Venerable Mahakaccana was traveling near a deep pond in the country of Vana, together with a large assembly of five hundred bhikkhus.
At that time, the Venerable Kaccana's reputation spread far and wide. The Venerable Elder Jancabharaman was also traveling and teaching there. At that time, the Brahman heard that the Venerable Kaccana was traveling and teaching by the pond, bringing five hundred bhikkhus, the Venerable Elder was full of merit, 'I can now go and visit him.' At that time, the Brahman of high caste, with five hundred disciples, went to the Venerable Kaccana, greeted each other, and sat down on one side. At that time, that Brahman asked the Venerable Kaccana, 'According to what you, Kaccana, are doing, this is not in accordance with the Dharma and the Vinaya, the young bhikkhus do not bow to us, the Brahmans of high virtue.'
Kaccana said, 'Brahman, you should know that the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, spoke of these two states. What are the two states? One is called the old state, and the other is called the young state.'
The Brahman asked, 'What is the old state? What is the young state?'
Kaccana said, 'Even if a Brahman is eighty or ninety years old, he still does not stop indulging in sexual desire and commits various evil deeds, it can be said that although the Brahman is old, he is now in the young state.'
The Brahman said, 'What is it to be young in age but living in the old state?'
Kaccana said, 'Brahman! If there is a bhikkhu who is twenty, or thirty, forty, or fifty years old, he also does not indulge in sexual desire, nor does he commit evil deeds, it can be said that the Brahman is young in age but in the old state.'
The Brahman said, 'Among this assembly, is there a bhikkhu who does not practice sexual acts and does not commit evil deeds?'
Kaccana said, 'In my assembly, there is not a single bhikkhu who indulges in desire and commits evil deeds.' English version:
。」
時，婆羅門即從坐起，禮諸比丘足，並作是語：「汝今年少住于老地，我今年老住于少地。」爾時，彼婆羅門復往至迦遮延所，頭面禮足，而自陳說：「我今自歸迦遮延及比丘僧，盡形壽不殺。」
迦遮延曰：「汝今莫自歸我，我所自歸者汝可趣向之。」
婆羅門曰：「尊者迦遮延，為自歸誰？」
時，尊者迦遮延便長跪向如來所般涅槃處：「有釋種子出家學道，我恒自歸彼，然彼人即是我師。」
婆羅門曰：「此沙門瞿曇為在何處？我今欲見之。」
迦遮延曰：「彼如來已取涅槃。」
婆羅門言：「若如來在世者，我乃可百千由旬往問訊之。彼如來雖取涅槃，我今重自歸作禮及佛、法、眾，盡其形壽，不復殺生。」
爾時，上色婆羅門聞尊者迦遮延所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有二人出現世間，甚難得遇。云何為二人？能說法人出現於世，甚難得值；能聞法人受持奉行，甚難得值。是謂，比丘！有此二人出現世間，甚難得遇。是故，諸比丘！當學說法，當學聞法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一一）
聞如是：
一時，佛游摩竭國界，漸來至毗舍離城。爾時，在毗舍離北闇婆婆利園中，與大比丘眾五百人俱。
爾時，闇婆婆利女聞世尊來在園中，與大比丘五百人俱
現代漢語譯本 當時，婆羅門立刻從座位上站起來，向各位比丘行禮，並說道：『你們年紀輕輕卻住在年長者的地方，我年紀老邁卻住在年輕人的地方。』那時，那位婆羅門又去拜訪迦遮延，頭面觸地行禮，並自述道：『我現在皈依迦遮延和比丘僧團，終身不殺生。』 迦遮延說：『你現在不要皈依我，我所皈依的，你可以去向他皈依。』 婆羅門問：『尊者迦遮延，您是皈依誰呢？』 當時，尊者迦遮延便長跪面向如來涅槃的地方說：『有釋迦族的出家人修行，我一直皈依他，那個人就是我的老師。』 婆羅門問：『那位沙門瞿曇在哪裡？我現在想見他。』 迦遮延說：『那位如來已經涅槃了。』 婆羅門說：『如果如來在世，我即使遠隔百千由旬也會去拜訪他。雖然如來已經涅槃，我現在仍然皈依並禮敬佛、法、僧，終身不再殺生。』 當時，上色婆羅門聽了尊者迦遮延所說，歡喜地接受並實行。 （一〇） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『世間出現兩種人，非常難得遇到。是哪兩種人呢？能說法的人出現在世間，非常難得遇到；能聽聞佛法並接受奉行的人，也非常難得遇到。這就是，比丘們！這兩種人出現在世間，非常難得遇到。因此，各位比丘！應當學習說法，應當學習聽法。各位比丘！應當這樣學習。』 當時，各位比丘聽了佛陀所說，歡喜地接受並實行。 （一一） 我聽聞是這樣的： 一時，佛陀在摩竭國境內游化，逐漸來到毗舍離城。當時，在毗舍離北邊的闇婆婆利園中，與五百位大比丘在一起。 當時，闇婆婆利女聽說世尊來到園中，與五百位大比丘在一起。
English version At that time, the Brahmin immediately rose from his seat, bowed to all the monks, and said: 'You are young and dwell in the place of the old, while I am old and dwell in the place of the young.' Then, that Brahmin went to see Kaccayana again, bowed his head to the ground, and declared: 'I now take refuge in Kaccayana and the Sangha of monks, and will not kill for the rest of my life.' Kaccayana said: 'Do not take refuge in me now. You can go and take refuge in the one I take refuge in.' The Brahmin asked: 'Venerable Kaccayana, who do you take refuge in?' At that time, Venerable Kaccayana knelt down facing the place where the Tathagata had passed into Nirvana and said: 'There is a member of the Shakya clan who has left home to practice the Way. I always take refuge in him, and that person is my teacher.' The Brahmin asked: 'Where is that Shramana Gautama? I want to see him now.' Kaccayana said: 'That Tathagata has already entered Nirvana.' The Brahmin said: 'If the Tathagata were alive, I would travel hundreds of thousands of yojanas to visit him. Although the Tathagata has entered Nirvana, I now take refuge in and pay homage to the Buddha, the Dharma, and the Sangha, and will not kill for the rest of my life.' At that time, the Brahmin of high caste, having heard what Venerable Kaccayana said, joyfully accepted and practiced it. (10) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'There are two kinds of people who appear in the world, and they are very difficult to encounter. What are these two kinds of people? A person who can preach the Dharma appears in the world, and is very difficult to encounter; a person who can hear the Dharma, accept it, and practice it is also very difficult to encounter. These are the two kinds of people, monks! That are very difficult to encounter in the world. Therefore, monks! You should learn to preach the Dharma, and you should learn to hear the Dharma. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully accepted and practiced it. (11) Thus have I heard: At one time, the Buddha was traveling in the territory of Magadha, gradually arriving at the city of Vaishali. At that time, he was in the Ambapali Grove north of Vaishali, together with a large assembly of five hundred monks. At that time, the courtesan Ambapali heard that the World Honored One had come to the grove, together with five hundred great monks.
。爾時，彼女駕乘羽寶之車，便往出毗舍離城，至俠道口，即到世尊所，自下車往至世尊所。
爾時，世尊遙見彼女來，便告諸比丘：「皆悉專精，勿起邪想。」
是時，女人至世尊所，頭面禮足，在一面坐。爾時，世尊說極妙之法。
說極妙之法已，女白佛言：「唯然世尊！當受我請，及比丘僧。」爾時，世尊默然受女請。女見世尊默然受請已，即從坐起，頭面禮足，複道而歸。
爾時，毗舍離城男女大小，聞世尊在闇婆婆利園中，與大比丘眾五百人俱。時，城中有五百億童子，乘種種羽寶之車——其中或乘白車白馬，衣蓋、幢幡、侍從皆白；其中或乘赤車赤馬，衣蓋、幢幡、侍從皆赤；或乘青車青馬，衣蓋、幢幡、侍從皆青；或乘黃車黃馬，衣蓋、幢幡、侍從皆黃——威容嚴飾，如諸王法，出毗舍離城，往至世尊所，未到之頃，道逢彼女，走打車牛，馳向城內。
是時，諸童子問女曰：「汝是女人，應當羞辱，何以打牛走車，馳向城內？」
時女報曰：「諸賢當知，我明日請佛及比丘僧，是故走車耳。」
童子報曰：「我亦欲飯佛及比丘僧，今與汝千兩純金，可限明日，使我等飯。」
時女報曰：「止！止！族姓子！我不聽許。」
童子復報：「與汝二千兩、三千、四千、五千，乃至百千兩金，是非聽許，明日使我等飯佛及比丘僧。」
女報言：「我不聽許。所以然者，世尊恒說：『有二希望，世人不能捨離。云何為二？利望、命望。』誰能保我至明日者，我以先請如來，今當辦具
現代漢語譯本：當時，那位女子乘坐著裝飾有羽毛和寶物的車子，從毗舍離城出發，來到一條狹窄的道路口，然後到達了世尊所在的地方，她下了車，走到世尊面前。 現代漢語譯本：當時，世尊遠遠地看見她來了，就告訴眾比丘：『你們都要專心致志，不要產生邪念。』 現代漢語譯本：這時，女子來到世尊面前，頂禮佛足，然後在一旁坐下。這時，世尊為她宣說了極其微妙的佛法。 現代漢語譯本：說完微妙的佛法后，女子對佛說：『世尊，請您接受我的邀請，以及比丘僧眾的邀請。』當時，世尊默然接受了女子的邀請。女子見世尊默然接受邀請后，就從座位上站起來，頂禮佛足，然後沿著原路返回。 現代漢語譯本：當時，毗舍離城裡的男女老少，聽說世尊在闇婆婆利園中，與五百位大比丘僧眾在一起。當時，城中有五百億童子，乘坐著各種裝飾有羽毛和寶物的車子——其中有的乘坐白色的車子，拉車的馬是白色的，衣服、傘蓋、旗幟、侍從也都是白色的；有的乘坐紅色的車子，拉車的馬是紅色的，衣服、傘蓋、旗幟、侍從也都是紅色的；有的乘坐青色的車子，拉車的馬是青色的，衣服、傘蓋、旗幟、侍從也都是青色的；有的乘坐黃色的車子，拉車的馬是黃色的，衣服、傘蓋、旗幟、侍從也都是黃色的——他們威儀莊嚴，如同國王出行一般，從毗舍離城出發，前往世尊所在的地方。在他們還沒到達的時候，在路上遇到了那位女子，她正在鞭打牛，駕著車，飛快地向城內駛去。 現代漢語譯本：這時，那些童子問女子說：『你是一個女人，應該感到羞愧，為什麼鞭打牛，駕著車，飛快地向城內駛去？』 現代漢語譯本：當時，女子回答說：『各位賢者應當知道，我明天要邀請佛陀和比丘僧眾，所以才駕車飛奔。』 現代漢語譯本：童子們回答說：『我們也想供養佛陀和比丘僧眾，現在給你一千兩純金，請你把明天的供養機會讓給我們。』 現代漢語譯本：女子回答說：『住口！住口！各位貴族子弟！我不會答應的。』 現代漢語譯本：童子們又說：『給你二千兩、三千兩、四千兩、五千兩，甚至一百千兩黃金，你是否答應，明天讓我們來供養佛陀和比丘僧眾？』 現代漢語譯本：女子回答說：『我不會答應的。之所以這樣，是因為世尊經常說：『有兩種希望，世人不能捨棄。哪兩種呢？利益的希望和生命的希望。』誰能保證我活到明天呢？我已經先邀請了如來，現在應當準備供養的物品。』
English version: At that time, that woman, riding in a chariot adorned with feathers and jewels, departed from the city of Vaishali, reached a narrow road, and then arrived at the place where the World Honored One was. She got out of the chariot and went to the World Honored One. English version: At that time, the World Honored One, seeing her coming from afar, said to the monks, 'All of you should be focused and not give rise to any improper thoughts.' English version: Then, the woman arrived before the World Honored One, bowed her head to his feet, and sat down to one side. At that time, the World Honored One expounded the most profound Dharma for her. English version: After expounding the profound Dharma, the woman said to the Buddha, 'World Honored One, please accept my invitation, as well as the invitation of the monastic community.' At that time, the World Honored One silently accepted the woman's invitation. When the woman saw that the World Honored One had silently accepted the invitation, she rose from her seat, bowed her head to his feet, and then returned by the same route. English version: At that time, the men, women, old, and young of the city of Vaishali heard that the World Honored One was in the Ambapali Garden, together with five hundred great monks. At that time, there were five hundred billion young boys in the city, riding in various chariots adorned with feathers and jewels—some riding in white chariots with white horses, their clothes, parasols, banners, and attendants all white; some riding in red chariots with red horses, their clothes, parasols, banners, and attendants all red; some riding in blue chariots with blue horses, their clothes, parasols, banners, and attendants all blue; some riding in yellow chariots with yellow horses, their clothes, parasols, banners, and attendants all yellow—their demeanor was dignified and majestic, like that of kings on a procession. They departed from the city of Vaishali and went to the place where the World Honored One was. Before they arrived, they met the woman on the road, who was whipping the oxen and driving her chariot quickly towards the city. English version: At that time, the boys asked the woman, 'You are a woman, you should feel ashamed. Why are you whipping the oxen and driving your chariot so quickly towards the city?' English version: Then, the woman replied, 'Dear sirs, you should know that I am inviting the Buddha and the monastic community tomorrow, which is why I am driving the chariot so quickly.' English version: The boys replied, 'We also want to make offerings to the Buddha and the monastic community. Now, we will give you one thousand taels of pure gold, please let us have the opportunity to make the offerings tomorrow.' English version: The woman replied, 'Stop! Stop! Noble sons! I will not agree.' English version: The boys said again, 'We will give you two thousand, three thousand, four thousand, five thousand, or even one hundred thousand taels of gold. Will you agree to let us make the offerings to the Buddha and the monastic community tomorrow?' English version: The woman replied, 'I will not agree. The reason is that the World Honored One often says, 'There are two hopes that people cannot give up. What are the two? The hope for gain and the hope for life.' Who can guarantee that I will live until tomorrow? I have already invited the Tathagata first, and now I should prepare the offerings.'
。」
時，諸童子各振其手：「我等爾許人不如女人也。」作是語已，各自別去。
時，諸童子往至世尊所，頭面作禮，在一面住。爾時，世尊見童子來，告諸比丘：「汝等比丘，觀諸童子威容服飾，如天帝釋出遊觀時，等無差別。」
爾時，世尊告童子曰：「世間有二事，最不可得。云何為二？有反覆之人，作小恩常不忘，況復大者？是謂，諸童子！有此二事，最不可得。童子當知，念有反覆，亦識使小恩不忘，況復大者。」
爾時，世尊便說此偈：
「知恩識反覆， 恒念教授人； 智者所敬侍， 名聞天世人。
「如是。諸童子！當知作是學。」
爾時，世尊具與諸童子說微妙法。聞已，各從坐起，頭面禮足，便退而去。
是時，女人即其夜，辦種種甘饌飲食，敷諸坐具，清旦便白：「時到，今正是時，唯愿世尊臨顧鄙舍。」
爾時，世尊著衣持缽，將諸比丘前後圍繞，往至毗舍離城，到女舍。是時，女見世尊坐定，手自擎食上佛及比丘僧。飯佛及比丘僧已，行清凈水已，更取小金鏤座，在佛前坐。
爾時，女白世尊曰：「此闇婆婆利園用奉上如來及比丘僧，使當來、過去、現在眾僧，得止住中，愿世尊受此園。」
爾時，世尊為彼女故，便受此園。世尊便說此咒愿：
「園果施清涼， 橋樑渡人民； 近道作圊廁， 人民得休息。 晝夜獲安隱， 其福不可計； 諸法戒成就， 死必生天上。」
爾時，世尊說此記已，即起而去。
爾時，女聞佛所說，歡喜奉行
當時，那些孩子們各自揮舞著手臂說：『我們這麼多人還不如一個女人。』說完這些話后，他們各自離開了。 當時，那些孩子們來到世尊所在的地方，向他頂禮，然後站在一旁。這時，世尊看到孩子們來了，就告訴眾比丘：『你們這些比丘，看看這些孩子威嚴的容貌和服飾，就像天帝釋出遊觀光時一樣，沒有什麼差別。』 這時，世尊告訴孩子們說：『世間有兩件事，最難得到。哪兩件呢？就是有感恩之心的人，對於小的恩惠常常不忘記，更何況是大的恩惠呢？這就是，孩子們！這兩件事最難得到。孩子們應當知道，要記住別人的恩惠，也要懂得即使是小的恩惠也不要忘記，更何況是大的恩惠呢。』 這時，世尊就說了這首偈語： 『知道感恩並懂得回報， 常常想著教導自己的人； 這樣的人受到智者的尊敬和侍奉， 名聲傳遍天上人間。』 『就是這樣。孩子們！應當知道要這樣學習。』 這時，世尊詳細地為孩子們說了微妙的佛法。他們聽了之後，各自從座位上站起來，向世尊頂禮，然後退了出去。 這時，那個女人當晚就準備了各種美味的食物，鋪設好座位，清晨就稟告說：『時間到了，現在正是時候，希望世尊光臨寒舍。』 這時，世尊穿上袈裟，拿著缽，帶領著眾比丘前後圍繞著，前往毗舍離城，到了女人的住所。這時，女人看到世尊坐定后，親自端著食物供養佛陀和比丘僧。供養佛陀和比丘僧后，又行了凈水，然後取來一個小金鏤座，坐在佛陀面前。 這時，女人對世尊說：『我將這個暗婆婆利園奉獻給如來和比丘僧，讓未來、過去、現在的僧眾，都可以在這裡居住，希望世尊接受這個園林。』 這時，世尊爲了這個女人，就接受了這個園林。世尊就說了這個咒愿： 『施捨園林果實帶來清涼， 架設橋樑方便人民通行； 在道路附近建造廁所， 讓人民可以休息。 日夜都能獲得安穩， 這樣的福報不可估量； 如果能成就諸法戒律， 死後必定能升到天上。』 這時，世尊說完這個偈語后，就起身離開了。 這時，女人聽了佛陀所說的話，歡喜地奉行。
At that time, the boys each waved their hands, saying, 'We, so many people, are not as good as a woman.' Having said these words, they each departed. At that time, the boys went to where the World Honored One was, bowed their heads in reverence, and stood to one side. Then, the World Honored One, seeing the boys coming, said to the monks, 'You monks, observe the majestic appearance and attire of these boys, they are no different from when the Heavenly Emperor Sakra goes out for a tour.' Then, the World Honored One said to the boys, 'In this world, there are two things that are most difficult to obtain. What are the two? It is a person who is grateful, who never forgets small favors, let alone great ones. This is it, boys! These two things are most difficult to obtain. Boys should know, to remember favors, and also to recognize that even small favors should not be forgotten, let alone great ones.' At that time, the World Honored One spoke this verse: 'Knowing gratitude and understanding reciprocity, Always thinking of those who teach you; Such a person is respected and served by the wise, Their fame spreads throughout heaven and earth.' 'Thus it is. Boys! You should know to learn in this way.' At that time, the World Honored One explained the subtle Dharma in detail to the boys. After listening, they each rose from their seats, bowed their heads in reverence, and then withdrew. At that time, the woman prepared various delicious foods that night, laid out the seats, and in the early morning, she reported, 'The time has come, now is the right time, may the World Honored One grace my humble abode.' At that time, the World Honored One put on his robe, took his bowl, and led the monks, surrounded by them, to the city of Vaishali, to the woman's residence. Then, the woman, seeing the World Honored One seated, personally offered food to the Buddha and the monastic community. After offering food to the Buddha and the monastic community, she provided clean water, and then took a small golden seat and sat in front of the Buddha. At that time, the woman said to the World Honored One, 'I offer this Ambapali Garden to the Tathagata and the monastic community, so that the future, past, and present monastic communities may reside here. May the World Honored One accept this garden.' At that time, the World Honored One, for the sake of this woman, accepted the garden. The World Honored One then spoke this blessing: 'Offering gardens and fruits brings coolness, Building bridges facilitates people's passage; Constructing toilets near the roads, Allows people to rest. Day and night, they obtain peace and security, Such blessings are immeasurable; If one can accomplish the precepts of all dharmas, After death, one will surely be reborn in heaven.' At that time, the World Honored One, after speaking this verse, rose and departed. At that time, the woman, having heard what the Buddha said, joyfully practiced it.
。
斷愛及師子 無智、少於財 家貧、須深女 迦旃、法說、女
增壹阿含經卷第十 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第十一
東晉𦋺賓三藏瞿曇僧伽提婆譯
善知識品第二十
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當親近善知識，莫習惡行，信于惡業。所以然者，諸比丘！親近善知識已，信便增益，聞、施、智慧普悉增益。若比丘親近善知識，莫習惡行。所以然者，若近惡知識，便無信、戒、聞、施、智慧。是故，諸比丘！當親近善知識，莫近惡知識。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在羅閱城迦羅陀竹園所，與大比丘五百人俱。前後圍繞而為說法。
爾時，提婆達兜將五百比丘去如來不遠而逕過。世尊遙見提婆達兜自將門徒，便說此偈：
「莫親惡知識， 亦莫愚從事； 當近善知識， 人中最勝者。 人本無有惡， 習近惡知識， 后必種惡根， 永在闇冥中。」
是時，提婆達兜五百弟子聞世尊說此偈已，便來至世尊所，頭面禮足，在一面坐。斯須退坐，向世尊悔過：「我等愚惑，無所識知，唯愿世尊受我等懺悔。」
爾時，世尊受彼五百比丘懺悔，便與說法，令得信根。
爾時，五百比丘在閑靜之處思惟深法。所以然者，族姓子出家學道，以信堅固，修無上梵行
現代漢語譯本 斷絕愛慾如同斷絕獅子，沒有智慧，缺少財富。 家境貧寒，必須深深地依附女子，迦旃延，佛法所說，女子。
《增壹阿含經》卷第十 大正藏第 02 冊 No. 0125 《增壹阿含經》
《增壹阿含經》卷第十一
東晉罽賓三藏瞿曇僧伽提婆譯
善知識品第二十
（一）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『應當親近善知識，不要學習惡行，相信惡業。之所以這樣說，是因為諸位比丘，親近善知識后，信心就會增長，聽聞、佈施、智慧都會普遍增長。如果比丘親近善知識，就不會學習惡行。之所以這樣說，是因為如果親近惡知識，就會沒有信心、戒律、聽聞、佈施、智慧。因此，諸位比丘，應當親近善知識，不要親近惡知識。諸位比丘，應當這樣學習。』
當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（二）
我聽聞是這樣的：
一時，佛陀在羅閱城的迦蘭陀竹園，與五百位大比丘在一起。他們前後圍繞著佛陀，聽他說法。
當時，提婆達多帶領五百位比丘從如來不遠處經過。世尊遠遠地看見提婆達多帶著他的門徒，就說了這首偈語：
『不要親近惡知識，也不要與愚蠢的人共事；應當親近善知識，他們是人中最優秀的人。 人本來沒有惡，因為習近惡知識，之後必定種下惡根，永遠處在黑暗之中。』
當時，提婆達多的五百位弟子聽聞世尊說了這首偈語后，就來到世尊面前，頭面禮足，在一旁坐下。過了一會兒，他們退坐，向世尊懺悔：『我們愚昧迷惑，沒有認識，只希望世尊接受我們的懺悔。』
當時，世尊接受了這五百位比丘的懺悔，就為他們說法，使他們得到信根。
當時，五百位比丘在安靜的地方思惟深奧的佛法。之所以這樣，是因為出身高貴的子弟出家學道，以堅定的信心，修習無上的梵行。
English version Severing love is like severing a lion, lacking wisdom, and having little wealth. The family is poor, one must deeply rely on women, Katyayana, as the Dharma says, women.
Ekottara Agama Sutra, Scroll 10 Taisho Tripitaka, Vol. 02, No. 0125, Ekottara Agama Sutra
Ekottara Agama Sutra, Scroll 11
Translated by the Tripitaka Master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty
Chapter 20: Good Spiritual Friends
(1)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti.
At that time, the World Honored One told the monks: 'You should associate with good spiritual friends, do not practice evil deeds, and believe in evil karma. The reason for this is that, monks, having associated with good spiritual friends, faith will increase, and hearing, giving, and wisdom will all universally increase. If a monk associates with good spiritual friends, he will not practice evil deeds. The reason for this is that if one associates with evil spiritual friends, one will have no faith, precepts, hearing, giving, or wisdom. Therefore, monks, you should associate with good spiritual friends, and not associate with evil spiritual friends. Thus, monks, you should learn.'
At that time, the monks, having heard what the Buddha said, joyfully practiced it.
(2)
Thus have I heard:
At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha, together with five hundred great monks. They surrounded the Buddha, listening to him preach the Dharma.
At that time, Devadatta led five hundred monks past not far from the Tathagata. The World Honored One, seeing Devadatta leading his disciples from afar, spoke this verse:
'Do not associate with evil spiritual friends, nor engage in affairs with fools; you should associate with good spiritual friends, who are the most excellent among people. People are originally without evil, but by associating with evil spiritual friends, they will surely plant evil roots, and forever remain in darkness.'
At that time, Devadatta's five hundred disciples, having heard the World Honored One speak this verse, came to the World Honored One, bowed their heads to his feet, and sat on one side. After a while, they retreated and sat, confessing to the World Honored One: 'We are foolish and deluded, without understanding, we only hope that the World Honored One will accept our repentance.'
At that time, the World Honored One accepted the repentance of the five hundred monks, and then preached the Dharma to them, enabling them to gain the root of faith.
At that time, the five hundred monks were in quiet places, contemplating the profound Dharma. The reason for this is that sons of noble families, having left home to study the Way, with firm faith, cultivate the unsurpassed Brahma conduct.
。爾時，彼五百比丘便成阿羅漢：生死已盡，所作已辦，梵行已立，更不復受胎有，如實知之。爾時，五百人成阿羅漢。
諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊與無央數之眾圍繞說法。是時，曇摩留支在靜室中，獨自思惟，入禪三昧，觀見前身在大海中作魚，身長七百由旬。即從靜室起，猶如力士屈申臂頃，便往至大海中故死屍上而經行。
爾時，曇摩留支便說此偈：
「生死無數劫， 流轉不可計； 各各求所安， 數數受苦惱。 設復見身已， 意欲造舍宅； 一切支節壞， 形體不得全。 心已離諸行， 愛著永無餘； 更不受此形， 長樂涅槃中。」
爾時，尊者曇摩留支說此偈已，即從彼沒，來至舍衛祇洹精舍，往至世尊所。爾時，世尊見曇摩留支來，作是告曰：「善哉！曇摩留支！久來此間。」
曇摩留支白世尊曰：「如是。世尊！久來此間。」
爾時，上坐及諸比丘各生斯念：「此曇摩留支恒在世尊左右，然今世尊告曰：『善哉！曇摩留支！久來此間。』」
爾時，世尊知諸比丘心中所念，欲斷狐疑故，便告諸比丘：「非為曇摩留支久來此間，故我言此義。所以然者，昔者過去無數劫時，有定光如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐，出現於世，治在缽摩大國，與大比丘眾十四萬八千人俱
現代漢語譯本：當時，那五百位比丘便都成了阿羅漢：生死輪迴已經終結，該做的都已經做完，清凈的修行已經確立，不再會再次受胎轉生，如實地知曉了這些。當時，五百人成爲了阿羅漢。 眾比丘聽聞佛陀所說，歡喜地奉行。 （三） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊被無數的大眾圍繞著說法。這時，曇摩留支在靜室中，獨自思惟，進入禪定三昧，觀見到前世在大海中做魚，身長七百由旬。他立刻從靜室起身，就像力士屈伸手臂一樣迅速，便到了大海中他過去死亡的屍體上行走。 當時，曇摩留支便說了這首偈： 『生死輪迴無數劫，流轉漂泊不可計數；各自尋求安穩之處，卻屢屢遭受苦惱。即使再次見到身體，想要建造房屋；一切肢體都會壞滅，形體不能保全。心已經脫離了各種行為，愛戀執著永遠不再有；不再會受此形體，在長久的安樂涅槃中。』 當時，尊者曇摩留支說完這首偈后，就從那裡消失，來到了舍衛祇洹精舍，去到世尊那裡。當時，世尊見到曇摩留支來，這樣說道：『善哉！曇摩留支！你很久才來這裡啊。』 曇摩留支對世尊說：『是的，世尊！我很久才來這裡。』 當時，上座和眾比丘各自產生這樣的想法：『這位曇摩留支一直都在世尊左右，然而現在世尊卻說：「善哉！曇摩留支！你很久才來這裡。」』 當時，世尊知道眾比丘心中所想，爲了斷除他們的疑惑，便告訴眾比丘：『我不是因為曇摩留支很久才來這裡，才說這句話的。之所以這樣說，是因為過去無數劫時，有定光如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，佛、世尊，出現在世上，治理著缽摩大國，與大比丘眾十四萬八千人在一起。』
English version: At that time, those five hundred bhikkhus became Arhats: their cycle of birth and death had ended, what needed to be done was done, their pure practice was established, they would no longer be reborn, and they knew this as it truly was. At that time, five hundred people became Arhats. The bhikkhus, having heard what the Buddha said, joyfully practiced it. (Three) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the World Honored One was surrounded by a countless multitude, teaching the Dharma. At that time, Dhammaruci was in his quiet chamber, contemplating alone, entering into meditative absorption, and saw his past life as a fish in the great ocean, with a body seven hundred yojanas long. He immediately arose from his quiet chamber, as quickly as a strong man extends and retracts his arm, and went to the great ocean, walking on his old dead body. At that time, Dhammaruci spoke this verse: 'Countless eons of birth and death, wandering without measure; each seeks a place of peace, yet repeatedly suffers distress. Even if one sees the body again, desiring to build a dwelling; all limbs will decay, the form cannot be preserved. The mind has departed from all actions, attachment and desire are forever gone; no longer will this form be received, in the long-lasting bliss of Nirvana.' At that time, Venerable Dhammaruci, having spoken this verse, vanished from there and came to the Jeta Grove Monastery in Savatthi, going to where the World Honored One was. At that time, the World Honored One, seeing Dhammaruci come, said: 'Well done, Dhammaruci! You have come here after a long time.' Dhammaruci said to the World Honored One: 'Yes, World Honored One! I have come here after a long time.' At that time, the senior monks and the bhikkhus each had this thought: 'This Dhammaruci is always by the World Honored One's side, yet now the World Honored One says: "Well done, Dhammaruci! You have come here after a long time."' At that time, the World Honored One, knowing what the bhikkhus were thinking, and wishing to dispel their doubts, said to the bhikkhus: 'It is not because Dhammaruci has come here after a long time that I said this. The reason for this is that in the past, countless eons ago, there was a Dipankara Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, the Blessed One, who appeared in the world, ruling in the great country of Padma, together with a great assembly of bhikkhus, one hundred and forty-eight thousand in number.'
。爾時，四部之眾不可稱計，國王、臣吏、人民之類，皆來供養給其所須。
「爾時，有梵志名耶若達，在雪山側住，看諸秘讖，天文、地理靡不貫博，書䟽文字亦悉了知，諷誦一句五百言大人之相亦復了知，事諸火神、日月、星宿，教五百弟子宿夜不惓。耶若達梵志有弟子名曰云雷，顏貌端政，世之希有，發紺青色。云雷梵志聰明博見，靡事不通，恒為耶若達所見愛敬，不去須臾。是時，婆羅門所行咒術，盡皆備舉。
「爾時，云雷梵志便作是念：『我今所應學者悉皆備已。』然復自念：『書籍所載，諸有學梵志行術過者，當報師恩。又我今日所應學者皆復知之，我今宜可報于師恩。然復貧匱，空無所有可用供養師者；宜當往詣國界求所須者。』
「爾時，云雷梵志便往至師所，而白師曰：『梵志所學技術之法，今悉知已，然復書籍所載，諸有學術過者，當報師恩。然復貧乏，無有金銀珍寶可用供養者，今欲詣國界求索財物，用供養師。』
「爾時，耶若達婆羅門便作是念：『此云雷梵志我之所愛，不去心首。設吾死者尚不能別離，何況今日欲舍吾去。我今當作何方宜，使留得住耶？』
「是時，耶若達梵志即告云雷曰：『汝梵志！今故有婆羅門所應學者，卿尚不知。』是時，云雷梵志便前白師：『唯愿見教，何者未誦？』是時，耶若達梵志便思惟造五百言誦，告云雷曰：『今有此書名五百言誦，汝可受之。』云雷白言：『愿師見授，欲得諷誦！』
「比丘當知，爾時，耶若達便授弟子此五百言誦。未逕幾日，悉皆流利
現代漢語譯本：當時，四部大眾多得不可計數，國王、大臣、百姓之類，都來供養，供給他們所需。 當時，有一位名叫耶若達的婆羅門，住在雪山旁邊，觀看各種秘讖，對天文、地理無不精通，書寫文字也全部瞭解，背誦一句五百字的大人相貌也知道，侍奉火神、日月、星宿，教導五百弟子，從早到晚都不懈怠。耶若達婆羅門有一個弟子名叫云雷，容貌端正，世間少有，頭髮是深青色的。云雷婆羅門聰明博學，沒有不通曉的事情，一直被耶若達所喜愛和尊敬，片刻也不離開。當時，婆羅門所修行的咒術，他都全部掌握。 當時，云雷婆羅門就想：『我現在應該學的都已經學完了。』然後又想：『書籍上記載，凡是學問超過老師的婆羅門，都應當報答師恩。而且我今天應該學的都已經知道了，我今天應該報答師恩。但是我現在貧窮匱乏，空無一物可以用來供養老師；應該前往國界去尋求所需的東西。』 當時，云雷婆羅門就前往老師那裡，對老師說：『我所學的技術之法，現在都已經知道了，而且書籍上記載，凡是學問超過老師的，都應當報答師恩。但是我現在貧窮，沒有金銀珠寶可以用來供養，現在想前往國界去尋求財物，用來供養老師。』 當時，耶若達婆羅門就想：『這個云雷婆羅門是我所喜愛的，片刻也不離開我的心。即使我死了也不能和他分離，何況今天他要舍我而去。我現在應該想什麼辦法，才能讓他留下來呢？』 當時，耶若達婆羅門就告訴云雷說：『你這個婆羅門！現在還有婆羅門應該學的，你還不知道。』當時，云雷婆羅門就上前對老師說：『希望老師教導，什麼還沒有背誦？』當時，耶若達婆羅門就思考著編造了五百字的誦文，告訴云雷說：『現在有這本書名叫五百字誦，你可以接受它。』云雷說：『希望老師傳授，我想背誦！』 比丘應當知道，當時，耶若達就傳授給弟子這五百字誦。沒過幾天，云雷就全部背誦流利了。
English version: At that time, the assembly of the four groups was countless, and kings, ministers, and people all came to make offerings and provide for their needs. At that time, there was a Brahmin named Yajnadatta, who lived by the side of the Snow Mountain. He studied various secret prophecies, and was well-versed in astronomy and geography. He also understood all written texts, and knew the characteristics of a great man by reciting a five-hundred-word verse. He served the fire god, the sun, the moon, and the stars, and taught five hundred disciples tirelessly day and night. Yajnadatta Brahmin had a disciple named Cloud Thunder, whose appearance was handsome and rare in the world, with dark blue hair. Cloud Thunder Brahmin was intelligent and knowledgeable, and there was nothing he did not understand. He was always loved and respected by Yajnadatta, and never left his side for a moment. At that time, he had mastered all the spells practiced by Brahmins. At that time, Cloud Thunder Brahmin thought: 'Everything I should learn now, I have already learned.' Then he thought again: 'It is recorded in the books that all Brahmins whose knowledge surpasses their teachers should repay their teachers' kindness. And today, everything I should learn, I already know. Today, I should repay my teacher's kindness. But I am now poor and have nothing to offer my teacher; I should go to the border of the kingdom to seek what is needed.' At that time, Cloud Thunder Brahmin went to his teacher and said to him: 'The techniques and methods I have learned, I now know them all. Moreover, it is recorded in the books that all those whose knowledge surpasses their teachers should repay their teachers' kindness. But I am now poor and have no gold, silver, or jewels to offer. I now wish to go to the border of the kingdom to seek wealth to offer to my teacher.' At that time, Yajnadatta Brahmin thought: 'This Cloud Thunder Brahmin is the one I love, and he never leaves my heart. Even if I were to die, I could not bear to be separated from him, let alone today when he wants to leave me. What should I do to make him stay?' At that time, Yajnadatta Brahmin said to Cloud Thunder: 'You Brahmin! There are still things that a Brahmin should learn that you do not yet know.' At that time, Cloud Thunder Brahmin stepped forward and said to his teacher: 'I beg you to teach me, what have I not yet recited?' At that time, Yajnadatta Brahmin thought and composed a five-hundred-word verse, and said to Cloud Thunder: 'Now there is this book called the Five-Hundred-Word Verse, you can receive it.' Cloud Thunder said: 'I wish my teacher would impart it to me, I want to recite it!' Monks, you should know that at that time, Yajnadatta imparted this Five-Hundred-Word Verse to his disciple. In just a few days, he was able to recite it fluently.
。是時，耶若達婆羅門告五百弟子曰：『此云雷梵志技術悉備，無事不通，即以立名，名曰超術。此超術梵志極為高才，天文、地理靡不觀博，書䟽文字亦悉了知。』爾時，超術梵志復經數日，復白師曰：『梵志所學技術之法，今悉知已，然復書籍所載，諸有學術過者，當報師恩。加復貧乏，無有金銀珍寶可用供養師者，今欲詣國界求索財物，用供養師，唯愿聽許！』爾時，耶若達梵志告曰：『汝知是時。』超術梵志前禮師足，便退而去。
「爾時，缽摩大國去城不遠，有眾梵志普集一處，欲共大祠，亦欲講論。時，有八萬四千梵志共集。第一上坐亦復諷誦外道書䟽，莫不練知，天文、地理、星宿變怪，皆悉了知。各欲散時，便以五百兩金及金杖一枚，金澡罐一枚，牛千頭，用奉上師，與第一上坐。
「爾時，超術梵志聞，去缽摩大國不遠，有諸梵志八萬四千集在一處，其有試術過者，便與五百兩金及金杖一枚，金澡罐一枚，大牛千頭。是時，超術梵志自念：『我今何故家家乞求？不如詣彼大眾共捔技術。』是時，超術梵志便往至大眾所。
「爾時，眾多梵志遙見超術梵志，各各高聲喚曰：『善哉！祠主，今獲大利，乃使梵天躬自下降。』時，八萬四千諸梵志等各起共迎，異口同音而作是語：『善來，大梵神天！』時，超術梵志便生此念：『此諸梵志謂呼吾是梵天，然復吾亦非梵天。』是時，超術梵志語諸婆羅門曰：『止！止！諸賢！勿呼吾是梵天也。汝等豈不聞乎？雪山北有大梵志眾師，名耶若達，天文、地理靡不貫練
現代漢語譯本：當時，耶若達婆羅門告訴五百個弟子說：『這位云雷梵志技術全部具備，沒有不通曉的，就因此給他取名為超術。這位超術梵志極為高才，天文、地理沒有不廣泛涉獵的，書疏文字也都全部瞭解。』當時，超術梵志又過了幾天，再次對老師說：『梵志所學的技術方法，現在都已經知道了，然而書籍上記載的，如果有學術超過我的，我應當報答老師的恩情。加上我現在貧乏，沒有金銀珍寶可以用來供養老師，現在想去國界尋求財物，用來供養老師，希望您能允許！』當時，耶若達梵志說：『你認為可以就去吧。』超術梵志向前禮拜老師的腳，就退下離開了。 當時，缽摩大國離城不遠，有一群婆羅門聚集在一起，想要共同舉行大型祭祀，也想進行講論。當時，有八萬四千個婆羅門聚集在一起。第一位上座也誦讀外道書籍，沒有不精通的，天文、地理、星宿變化，都全部瞭解。各自想要散去的時候，就用五百兩黃金和一根金杖，一個金澡罐，一千頭牛，用來奉獻給老師，也就是第一位上座。 當時，超術梵志聽說，離缽摩大國不遠的地方，有八萬四千個婆羅門聚集在一起，如果有技術超過他們的，就給予五百兩黃金和一根金杖，一個金澡罐，一千頭大牛。當時，超術梵志自己想：『我現在為什麼還要挨家挨戶乞討呢？不如去那裡的大眾中比試技術。』當時，超術梵志就前往大眾所在的地方。 當時，眾多婆羅門遠遠地看見超術梵志，各自高聲喊道：『太好了！祭祀的主持人，今天獲得了大利益，竟然使得梵天親自降臨。』當時，八萬四千個婆羅門都起身迎接，異口同聲地說：『歡迎，大梵神天！』當時，超術梵志就產生了這樣的想法：『這些婆羅門以為我就是梵天，然而我並不是梵天。』當時，超術梵志對婆羅門們說：『停！停！各位賢者！不要稱呼我為梵天。你們難道沒有聽說嗎？雪山北面有一位大梵志眾師，名叫耶若達，天文、地理沒有不精通的』
English version: At that time, the Brahmin Yeruo Da told his five hundred disciples, 『This Cloud Thunder Brahmin is fully equipped with all skills, and there is nothing he does not understand. Therefore, he is named Chao Shu (Surpassing Skill). This Chao Shu Brahmin is extremely talented, and he has extensively studied astronomy and geography. He also fully understands the texts and writings.』 At that time, after a few more days, Chao Shu Brahmin again said to his teacher, 『The techniques and methods that the Brahmin has learned, I now know them all. However, if there are any scholars whose knowledge surpasses mine, as recorded in the books, I should repay the teacher's kindness. In addition, I am now poor and have no gold, silver, or treasures to offer to the teacher. I now wish to go to the border of the country to seek wealth to offer to the teacher. I hope you will allow it!』 At that time, the Brahmin Yeruo Da said, 『You know when the time is right.』 Chao Shu Brahmin bowed at the teacher's feet and then withdrew and left. At that time, not far from the city of the great country of Padma, a group of Brahmins gathered together, wanting to hold a large sacrifice together and also to discuss. At that time, eighty-four thousand Brahmins gathered together. The first senior also recited the texts of other religions, and there was nothing he was not proficient in. He fully understood astronomy, geography, and the changes of the stars. When they were about to disperse, they used five hundred taels of gold, a golden staff, a golden washbasin, and a thousand cows to offer to the teacher, who was the first senior. At that time, Chao Shu Brahmin heard that not far from the great country of Padma, there were eighty-four thousand Brahmins gathered together. If anyone's skills surpassed theirs, they would give five hundred taels of gold, a golden staff, a golden washbasin, and a thousand large cows. At that time, Chao Shu Brahmin thought to himself, 『Why should I beg from door to door now? It would be better to go to that crowd and compete in skills.』 At that time, Chao Shu Brahmin went to the place where the crowd was. At that time, many Brahmins saw Chao Shu Brahmin from afar, and they each shouted loudly, 『Excellent! The host of the sacrifice has obtained great benefits today, and Brahma himself has descended.』 At that time, the eighty-four thousand Brahmins all rose to greet him, and they said in unison, 『Welcome, great Brahma god!』 At that time, Chao Shu Brahmin had this thought, 『These Brahmins think I am Brahma, but I am not Brahma.』 At that time, Chao Shu Brahmin said to the Brahmins, 『Stop! Stop! Gentlemen! Do not call me Brahma. Have you not heard? North of the Snowy Mountains, there is a great Brahmin teacher named Yeruo Da, who is proficient in astronomy and geography』
。』諸梵志曰：『吾等聞之，但不見耳！』超術梵志曰：『我是其弟子，名曰超術。』是時，超術梵志便向彼眾第一上坐而告之曰：『設知技術者，向吾說之。』
「爾時，彼眾第一上坐即向超術梵志誦三藏技術，無有漏失。時，超術婆羅門復語彼上坐曰：『一句五百言，今可說之。』是時，彼上坐曰：『我不解此義，何等是一句五百言者？』時，超術梵志告曰：『諸賢！默然聽說一句五百言大人之相。』
「比丘當知，爾時，超術梵志便誦三藏之術，及一句五百言大人之相。爾時，八萬四千梵志嘆未曾有：『甚奇！甚特！我等初不聞一句五百言大人之相，今尊者宜在上頭第一上坐。』
「爾時，超術梵志移彼上坐已，便在第一上頭坐。爾時，彼眾上坐極懷瞋恚，發此誓願：『今此人移我坐處，自補其處。我今所誦經籍，持戒苦行，設當有福者，盡持用作誓：「此人所生之處，所欲作事，我恒當壞敗其功。」』
「是時，彼施之主即出五百兩金及金杖一枚，金澡罐一枚，牛千頭，好女一人，持用與上坐使咒愿。爾時，上坐告主人曰：『我今受此五百兩金及金杖、金澡罐，當用供養師。此女人，及牛千頭還施主人。所以然者，吾不習欲，亦不積財。』
「是時，超術梵志受此金杖、澡罐已，便往詣缽摩大國。其王名曰光明。時，彼國王請定光如來及比丘眾衣食供養。時，彼國王告令城內：『其有人民有香華，盡不得賣，若有賣者當重罰之；吾自出買，不須轉賣。』復敕人民，掃灑令凈，勿使有土沙穢惡；懸繒幡蓋，香汁塗地，作倡妓樂，不可稱計
現代漢語譯本：『眾梵志說：「我們聽說過，但沒見過啊！」超術梵志說：「我是他的弟子，名叫超術。」當時，超術梵志便走向眾人中第一位上座，對他說：「如果有人知道技術，請向我說說。」 當時，眾人中第一位上座便向超術梵志背誦三藏技術，沒有遺漏。這時，超術婆羅門又對那位上座說：「一句五百言，現在可以說說了。」當時，那位上座說：「我不理解這個意思，什麼是一句五百言呢？」這時，超術梵志說：「各位賢者！請安靜聽我說一句五百言的大人相。」 比丘們應當知道，當時，超術梵志便背誦三藏之術，以及一句五百言的大人相。當時，八萬四千梵志驚歎前所未有：「太神奇了！太特別了！我們從來沒聽說過一句五百言的大人相，現在尊者應該坐在第一上座。」 當時，超術梵志把那位上座移開，自己坐在第一上座。當時，那些上座們非常憤怒，發下誓願：「現在這個人移開我的座位，自己補上。我今天所誦的經籍，持戒苦行，如果有什麼福報，都用來發誓：『這個人所生之處，所想做的事，我都要破壞他的功勞。』 當時，那位施主拿出五百兩金子和一根金杖，一個金澡罐，一千頭牛，一個好女子，用來給上座讓他咒愿。當時，上座告訴施主說：『我今天接受這五百兩金子和金杖、金澡罐，用來供養我的老師。這個女子和一千頭牛還給施主。之所以這樣，是因為我不貪戀慾望，也不積攢財富。』 當時，超術梵志接受了金杖、澡罐后，便前往缽摩大國。那個國王名叫光明。當時，那位國王請定光如來和比丘眾供養衣食。當時，那位國王命令城內：『所有人民如果有香花，都不能賣，如果有賣的就重罰；我親自出錢買，不需要轉賣。』又命令人民，打掃乾淨，不要有泥沙污穢；懸掛綵帶幡蓋，用香汁塗地，演奏歌舞音樂，數不勝數。
English version: 'The Brahmins said, 『We have heard of it, but we have not seen it!』 The Brahmin Chao Shu said, 『I am his disciple, named Chao Shu.』 At that time, the Brahmin Chao Shu went to the first seat among the crowd and said to him, 『If anyone knows the technique, please tell me.』 At that time, the first seat among the crowd recited the three collections of techniques to the Brahmin Chao Shu without any omissions. At this time, the Brahmin Chao Shu said to the first seat again, 『One sentence of five hundred words, you can say it now.』 At that time, the first seat said, 『I do not understand this meaning, what is one sentence of five hundred words?』 At this time, the Brahmin Chao Shu said, 『Dear sirs! Please listen quietly to me about the characteristics of a great man in one sentence of five hundred words.』 Monks should know that at that time, the Brahmin Chao Shu recited the three collections of techniques, as well as the characteristics of a great man in one sentence of five hundred words. At that time, eighty-four thousand Brahmins exclaimed in unprecedented amazement, 『It』s so amazing! It』s so special! We have never heard of the characteristics of a great man in one sentence of five hundred words. Now the venerable should sit in the first seat.』 At that time, the Brahmin Chao Shu moved the first seat away and sat in the first seat himself. At that time, those first seats were very angry and made a vow, 『Now this person has moved my seat and filled it himself. The scriptures I have recited today, the precepts I have kept, and the ascetic practices I have done, if there is any merit, I will use it to make a vow: 「Wherever this person is born, whatever he wants to do, I will destroy his achievements.」』 At that time, the benefactor took out five hundred taels of gold, a gold staff, a gold washbasin, a thousand cows, and a beautiful woman to give to the first seat to make a wish. At that time, the first seat told the benefactor, 『Today I accept these five hundred taels of gold, the gold staff, and the gold washbasin to offer to my teacher. This woman and the thousand cows are returned to the benefactor. The reason for this is that I do not crave desires, nor do I accumulate wealth.』 At that time, after the Brahmin Chao Shu accepted the gold staff and washbasin, he went to the great country of Padma. The king's name was Guangming. At that time, the king invited the Tathagata Dingguang and the monks to offer food and clothing. At that time, the king ordered the city, 『All people who have fragrant flowers must not sell them, and those who sell them will be severely punished; I will buy them myself, there is no need to resell them.』 He also ordered the people to sweep and clean, not to have mud and sand; to hang ribbons and canopies, to paint the ground with fragrant juice, and to perform countless songs and dances.
。
「爾時，彼梵志見已，便問行道人曰：『今是何日？掃灑道路，除治不凈，懸繒幡蓋，不可稱計。將非國主太子有所娉娶？』彼行道人報曰：『梵志不知耶？缽摩大國王今請定光如來、至真、等正覺，衣食供養，故平治道路，懸繒幡蓋耳。』然梵志秘記亦有此語：『如來出世，甚難得遇，時時乃出，實不可見，猶如優曇缽華，時時乃出。』此亦如是，如來出現於世，甚不可值。又梵志書亦有語：『有二人出世甚難得值。云何二人？如來及轉輪聖王。此二人出現甚難得值。』爾時，彼復作是念：『我今可急速報佛恩，今且以此五百兩金奉上定光如來。』復作是念：『書記所載，如來不受金銀珍寶；我可持此五百兩金，用買華香，散如來上。』
「是時，梵志即入城內求買華香。爾時，城中行人報曰：『梵志不知耶？國王有教令，其有香華賣者當重罰之。』時，彼超術梵志便作是念：『是我薄祐，求華不獲，將知如何？』便還出城，在門外立。
「爾時，有婆羅門女名曰善味，持水瓶行取水，手執五枚華。梵志見已，語彼女人曰：『大妹！我今須華，愿妹見賣與我。』梵志女曰：『我何時是汝妹？為識我父母不？』時，超術梵志復生此念：『此女人性行寬博，意在戲笑。』即復語言：『賢女！我當與價，是非見惠此華。』梵志女曰：『豈不聞大王有嚴教，不得賣華乎？』
「梵志曰：『賢女！此事無苦，王不奈汝何！我今急須此五枚華，我得此華，汝得貴價。』梵志女曰：『汝急須華，欲作何等？』梵志報曰：『我今見有良地，欲種此華
當時，那位婆羅門看到這種情況后，便問一位修行人說：『今天是什麼日子？為什麼清掃道路，清除污穢，懸掛絲綢幡蓋，數量如此之多，難以計數。難道是國王或太子要娶妻嗎？』那位修行人回答說：『婆羅門你不知道嗎？缽摩大國王現在邀請定光如來、至真、等正覺前來，供養衣食，所以才平整道路，懸掛絲綢幡蓋。』然而，婆羅門的秘記中也有這樣的話：『如來出世，非常難得遇到，時常才出現一次，實在難以見到，就像優曇缽花一樣，時常才開放。』情況也是如此，如來出現在世間，非常難得遇到。而且，婆羅門的書籍中也有記載：『有兩個人出世非常難得遇到。哪兩個人呢？如來和轉輪聖王。這兩人出現非常難得遇到。』當時，他再次想到：『我現在可以趕緊報答佛恩，現在先用這五百兩黃金供奉定光如來。』他又想到：『書記上記載，如來不接受金銀珠寶；我可以拿著這五百兩黃金，用來購買鮮花香料，散在如來身上。』 這時，婆羅門就進城去購買鮮花香料。當時，城裡的行人告訴他說：『婆羅門你不知道嗎？國王有命令，凡是賣鮮花的人都要受到重罰。』當時，那位超術婆羅門便想到：『這是我福報淺薄，求花不得，這可怎麼辦？』於是就返回城外，站在城門外。 當時，有一位婆羅門女子名叫善味，拿著水瓶去取水，手裡拿著五朵花。婆羅門看到后，對那位女子說：『大妹！我現在需要花，希望你能賣給我。』婆羅門女子說：『我什麼時候是你的妹妹了？你認識我的父母嗎？』當時，超術婆羅門又想到：『這個女人性格開朗，喜歡開玩笑。』就又說道：『賢女！我會付錢的，請你把這些花賣給我吧。』婆羅門女子說：『難道你沒聽說大王有嚴令，不允許賣花嗎？』 婆羅門說：『賢女！這件事沒什麼大不了的，國王也奈何不了你！我現在急需這五朵花，我得到這些花，你得到高價。』婆羅門女子說：『你急需花，想做什麼？』婆羅門回答說：『我看到有一塊好地方，想把這些花種在那裡。』
At that time, when that Brahmin saw this, he asked a practitioner, 'What day is it today? Why are the roads being swept, impurities removed, and silk banners and canopies hung, in such countless numbers? Could it be that the king or the crown prince is getting married?' The practitioner replied, 'Brahmin, don't you know? King Padma is now inviting the Tathagata Dipankara, the Perfectly Enlightened One, to come and receive offerings of food and clothing, so the roads are being leveled and silk banners and canopies are being hung.' However, there was also this saying in the Brahmin's secret records: 'The appearance of a Tathagata in the world is very rare, occurring only occasionally, and is truly difficult to see, like the Udumbara flower, which blooms only occasionally.' It is the same, the appearance of a Tathagata in the world is very rare. Moreover, there is also a saying in the Brahmin's books: 'There are two people whose appearance in the world is very rare. Who are these two? The Tathagata and the Universal Monarch. The appearance of these two is very rare.' At that time, he thought again, 'I can now quickly repay the Buddha's kindness, and for now, I will offer these five hundred taels of gold to the Tathagata Dipankara.' He also thought, 'It is recorded in the books that the Tathagata does not accept gold, silver, or jewels; I can take these five hundred taels of gold and use them to buy flowers and incense to scatter on the Tathagata.' At this time, the Brahmin went into the city to buy flowers and incense. At that time, a passerby in the city told him, 'Brahmin, don't you know? The king has issued an order that anyone who sells flowers will be severely punished.' At that time, that super-skilled Brahmin thought, 'This is because my blessings are shallow, and I cannot obtain flowers. What should I do?' So he returned outside the city and stood outside the city gate. At that time, there was a Brahmin woman named Shanwei, who was carrying a water bottle to fetch water, and she was holding five flowers in her hand. When the Brahmin saw her, he said to the woman, 'Elder sister! I need flowers now, I hope you will sell them to me.' The Brahmin woman said, 'When was I ever your sister? Do you know my parents?' At that time, the super-skilled Brahmin thought again, 'This woman has a broad personality and likes to joke.' So he said again, 'Virtuous woman! I will pay you, please sell me these flowers.' The Brahmin woman said, 'Haven't you heard that the king has a strict order not to sell flowers?' The Brahmin said, 'Virtuous woman! This is not a big deal, the king can't do anything to you! I urgently need these five flowers now, if I get these flowers, you will get a high price.' The Brahmin woman said, 'What do you want to do with the flowers that you need so urgently?' The Brahmin replied, 'I see a good place, and I want to plant these flowers there.'
。』梵志女曰：『此華以離其根，終不可生。云何方言我欲種之？』梵志報曰：『如我今日所見良田，種死灰尚生，何況此華？』
「梵志女曰：『何者是良田，種死灰乃生乎？』梵志報曰：『賢女！有定光佛、如來、至真、等正覺，出現於世。』梵志女曰：『定光如來為何等類？』梵志即報彼女曰：『定光如來者，有如是之德，有如是之戒，成諸功德。』梵志女曰：『設有功德者，欲求何等福？』梵志報曰：『愿我後生當如定光如來、至真、等正覺，禁戒、功德亦當如是。』
「梵志女曰：『設汝許我世世作夫婦，我便與汝華。』梵志曰：『我今所行，意不著欲。』梵志女曰：『如我今身不求為汝作妻，使我將來世與汝作妻。』超術梵志曰：『菩薩所行，無有愛惜，設與我作妻者，必壞我心。』梵志女曰：『我終不壞汝施意，正使持我身施與人者，終不壞施心。』是時，便持五百金錢，用買五枚華，與彼女人，共作誓願，各自別去。
「是時，定光如來、至真、等正覺時到著衣持缽，與比丘僧前後圍繞，入缽摩大國。時，超術梵志遙見定光如來顏貌端政，見莫不歡，諸根寂靜，行不錯亂，有三十二相、八十種好。猶如澄水無有穢濁，光明徹照，無所掛礙。亦如寶山，出諸山上。見已，便發歡喜心，于如來所持此五莖華，至定光如來所。到已，在一面住。
「時，超術梵志白定光佛言：『愿見采受，設世尊今不授決者，便當於此處斷其命根，不願此生。』爾時，世尊告曰：『梵志！不可以此五莖華授無上等正覺
現代漢語譯本：梵志女說：『這花離開了根，終究不能生長。怎麼說你要種它呢？』梵志回答說：『就像我今天所見到的良田，種下死灰都能生長，何況這花呢？』 梵志女說：『什麼是良田，種下死灰都能生長呢？』梵志回答說：『賢女！有定光佛、如來、至真、等正覺，出現在世上。』梵志女說：『定光如來是什麼樣的人呢？』梵志就告訴她說：『定光如來，有這樣的德行，有這樣的戒律，成就各種功德。』梵志女說：『如果他有功德，想要求得什麼樣的福報呢？』梵志回答說：『我希望來世能像定光如來、至真、等正覺一樣，戒律、功德也像他一樣。』 梵志女說：『如果你答應我生生世世做夫妻，我就把花給你。』梵志說：『我現在的修行，心不執著于情慾。』梵志女說：『我今生不求做你的妻子，只求來世能做你的妻子。』超術梵志說：『菩薩的修行，沒有愛惜之情，如果與我做夫妻，必定會擾亂我的心。』梵志女說：『我終究不會破壞你的施捨之心，即使把我身體施捨給別人，也終究不會破壞你的施捨之心。』這時，她就拿出五百金錢，買了五枝花，給了那個女人，共同發誓，各自離去。 這時，定光如來、至真、等正覺，到了穿衣持缽的時候，與比丘僧前後圍繞，進入缽摩大國。當時，超術梵志遠遠地看見定光如來容貌端正，見到的人沒有不歡喜的，諸根寂靜，行走不亂，有三十二相、八十種好。就像清澈的水沒有污濁，光明透徹，沒有阻礙。也像寶山，聳立在群山之上。看見后，就生起歡喜心，在如來那裡拿著這五枝花，到了定光如來那裡。到了之後，站在一邊。 當時，超術梵志對定光佛說：『希望您能接受我的花，如果世尊現在不給我授記，我就在這裡斷絕自己的生命，不願活在這個世上。』這時，世尊告訴他說：『梵志！不能用這五枝花來求得無上等正覺。』
English version: The Brahmin girl said, 'This flower, having left its root, can never grow. How can you say you want to plant it?' The Brahmin replied, 'Just as I see today, even if dead ashes are planted in good soil, they will grow, let alone this flower?' The Brahmin girl said, 'What is this good soil where even dead ashes can grow?' The Brahmin replied, 'Virtuous girl! There is a Dipankara Buddha, a Tathagata, a Truly Enlightened One, who has appeared in the world.' The Brahmin girl said, 'What kind of being is this Dipankara Tathagata?' The Brahmin then told her, 'The Dipankara Tathagata has such virtues, such precepts, and has achieved all kinds of merits.' The Brahmin girl said, 'If he has merits, what kind of blessings does he seek?' The Brahmin replied, 'I wish that in my next life, I will be like the Dipankara Tathagata, the Truly Enlightened One, and that my precepts and merits will also be like his.' The Brahmin girl said, 'If you promise me that we will be husband and wife in every lifetime, I will give you the flower.' The Brahmin said, 'My current practice is not attached to desire.' The Brahmin girl said, 'I do not seek to be your wife in this life, but I ask to be your wife in the future.' The Brahmin named Chao Shu said, 'A Bodhisattva's practice has no attachment, if you were to be my wife, it would surely disturb my mind.' The Brahmin girl said, 'I will never destroy your intention to give, even if I were to give my body to others, I would never destroy your intention to give.' At that time, she took out five hundred gold coins, bought five flowers, gave them to that woman, made a vow together, and then each went their separate ways. At that time, Dipankara Tathagata, the Truly Enlightened One, at the time of putting on his robes and holding his bowl, entered the country of Bhauma, surrounded by monks. At that time, the Brahmin Chao Shu saw from afar that Dipankara Tathagata's appearance was dignified, and all who saw him were joyful. His senses were calm, his movements were not disordered, he had the thirty-two marks and eighty minor characteristics. He was like clear water without turbidity, his light was transparent, without obstruction. He was also like a precious mountain, standing above all other mountains. Upon seeing him, he generated a joyful heart, and holding these five flowers, he went to Dipankara Tathagata. Having arrived, he stood to one side. At that time, the Brahmin Chao Shu said to Dipankara Buddha, 'I hope you will accept my flowers. If the World Honored One does not give me a prediction now, I will end my life here, and I do not wish to live in this world.' At that time, the World Honored One said, 'Brahmin! You cannot use these five flowers to seek unsurpassed enlightenment.'
。』梵志白言：『愿世尊與我說菩薩所行法！』定光佛告曰：『菩薩所行，無所愛惜。』
「爾時，梵志便說偈言：
「『不敢以父母， 持施與外人； 諸佛真人長， 亦復不敢施。 日月周行世， 此二不可施； 餘者儘可施， 意決無有難。』
「爾時，定光佛復以此偈報梵志曰：
「『如汝所說施， 亦不如來言； 當忍億劫苦， 施頭身耳目。 妻子國財寶， 車馬僕從人； 設能堪與者， 今當授汝決。』
「爾時，摩納復說此偈：
「『大山熾如火， 億劫堪頂戴； 不能壞道意， 唯愿時授決。』
「爾時，定光如來默然不語。時，彼梵志手執五莖華，右膝著地，散定光如來，並作是說：『持是福祐，使將來世當如定光如來、至真、等正覺，而無有異！』即自散發在於淤泥。『若如來授我決者，便當以足蹈我發上過。』
「比丘當知：爾時，定光如來觀察梵志心中所念，便告梵志曰：『汝將來世當作釋迦文佛、如來、至真、等正覺。』
「時，超術梵志有同學，名曇摩留支，在如來邊，見定光佛授超術梵志決，又足蹈發上。見已，便作是說：『此禿頭沙門何忍，乃舉足蹈此清凈梵志發上？此非人行！』」
佛告諸比丘：「爾時耶若達梵志者，豈異人乎？莫作是觀。所以然者，爾時耶若達者，今白凈王是。爾時八萬四千梵志上坐者，今提婆達兜身是也。時超術梵志者，即我身是也。是時梵志女賣華者，今瞿夷是也。爾時祠主者，今執杖梵志是也
現代漢語譯本：梵志說道：『愿世尊為我講述菩薩所修行的法門！』定光佛回答說：『菩薩的修行，是沒有任何吝惜的。』 當時，梵志便說了偈語： 『不敢將父母，施捨給外人；諸佛真人長者，也不敢施捨。日月在世間執行，這兩者不可施捨；其餘的都可以施捨，心意已決，沒有任何困難。』 當時，定光佛又用偈語回答梵志說： 『你所說的佈施，不如我所說的；應當忍受億劫的苦難，佈施頭、身體、耳朵、眼睛。妻子、國家、財寶，車馬、僕人；如果能做到這些，現在就給你授記。』 當時，摩納又說了這個偈語： 『即使大山像火一樣燃燒，億劫都可以頂戴；也不能動搖修道的決心，只希望您現在就給我授記。』 當時，定光如來沉默不語。當時，那位梵志手持五莖蓮花，右膝跪地，將花散在定光如來身上，並說道：『愿以此功德，使我將來世能像定光如來一樣，成為至真、等正覺，沒有任何差別！』隨即自己散開頭髮鋪在泥濘中。『如果如來給我授記，就請用腳踩在我的頭髮上走過去。』 比丘們應當知道：當時，定光如來觀察梵志心中所想，便告訴梵志說：『你將來世會成為釋迦文佛、如來、至真、等正覺。』 當時，超術梵志有個同學，名叫曇摩留支，在如來身邊，看到定光佛給超術梵志授記，又用腳踩在他的頭髮上。看到后，便說道：『這個禿頭沙門怎麼忍心，竟然抬腳踩在這個清凈梵志的頭髮上？這不是人能做的事！』 佛告訴眾比丘：『當時的耶若達梵志，難道是別人嗎？不要這樣看。之所以這樣說，是因為當時的耶若達，就是現在的白凈王。當時八萬四千梵志的上座，就是現在的提婆達多。當時的超術梵志，就是我的前身。當時賣花的梵志女，就是現在的瞿夷。當時的祠主，就是現在的執杖梵志。』
English version: The Brahmin said, 'May the World Honored One tell me about the practices of a Bodhisattva!' Dipankara Buddha replied, 'A Bodhisattva's practice is without any attachment.' At that time, the Brahmin then spoke a verse: 'I dare not give my parents to others; I also dare not give the Buddhas, the true and venerable ones. The sun and moon revolve in the world; these two cannot be given away. All else can be given away; my mind is resolved, there is no difficulty.' At that time, Dipankara Buddha again replied to the Brahmin with this verse: 'Your giving is not like what I speak of; you should endure suffering for countless eons, giving away your head, body, ears, and eyes. Wife, country, treasures, carriages, horses, servants; if you can do these, I will now give you the prediction.' At that time, the Manava again spoke this verse: 'Even if a great mountain were burning like fire, I could bear it on my head for countless eons; it cannot destroy my resolve for the path. I only wish you would give me the prediction now.' At that time, Dipankara Tathagata remained silent. Then, that Brahmin, holding five lotus flowers in his hand, knelt on his right knee, scattered the flowers on Dipankara Tathagata, and said: 'May this merit cause me to become in the future like Dipankara Tathagata, a perfectly enlightened one, without any difference!' He then spread his hair in the mud. 'If the Tathagata gives me the prediction, then please step on my hair and walk over it.' Monks, you should know: At that time, Dipankara Tathagata observed the Brahmin's thoughts and told the Brahmin, 'In the future, you will become Shakyamuni Buddha, Tathagata, a perfectly enlightened one.' At that time, the Brahmin, named Dharmaruchi, a classmate of Sumedha, was by the Tathagata's side. He saw Dipankara Buddha give Sumedha the prediction and step on his hair. Having seen this, he said, 'How can this bald-headed Shramana bear to lift his foot and step on the hair of this pure Brahmin? This is not something a human would do!' The Buddha told the monks: 'Was the Brahmin Yajnadata of that time someone else? Do not think so. The reason is that Yajnadata of that time is now King Suddhodana. The chief of the eighty-four thousand Brahmins of that time is now Devadatta. The Brahmin Sumedha of that time is my former self. The Brahmin woman who sold flowers at that time is now Gopa. The master of the sacrifice at that time is now the Brahmin with the staff.'
。爾時曇摩留支，口所造行，吐不善響，今曇摩留支是也。然復曇摩留支無數劫中恒作畜生，最後受身在大海作魚，身長七百由旬，從彼命終，來生此間，與善知識從事，恒親近在善知識，習諸善法，根門通利。以此因緣故，我言：『久來此間。』曇摩留支亦復自陳：『如是，世尊！久來此間。』是故，諸比丘！常當修習身、口、意行。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說，有人似師子者，有似羊者，汝等諦聽！善思念之。」
諸比丘對曰：「如是。世尊！」爾時，諸比丘從佛受教。
世尊告曰：「彼人云何似師子者？於是，比丘！或有人得供養衣被、飲食、床臥具、病瘦醫藥；彼得已，便自食啖，不起染著之心，亦無有欲意，不起諸想，都無此念，自知出要之法。設使不得利養，不起亂念，無增減心。猶師子王食啖小畜，爾時，彼獸王亦不作是念：此者好，此者不好，不起染著之心，亦無慾意，不起諸想。此人亦復如是，若得供養衣被、飯食、床臥具、病瘦醫藥，彼得已，便自食啖，不起想著之意；設使不得，亦無諸念。
「猶如有人受人供養衣被、飯食、床臥具、病瘦醫藥，得已，便自食啖，起染著之心，生愛慾意，不知出要之道；設使不得，恒生此想念。彼人得供養已，向諸比丘而自貢高，毀蔑他人：『我所能得衣被、飯食、床臥具、病瘦醫藥，此諸比丘不能得之
現代漢語譯本：當時，曇摩留支過去的行為，口中說出不好的話語，現在的曇摩留支就是那個人。然而，曇摩留支在無數劫中一直做畜生，最後一次轉生在大海里做魚，身長七百由旬。從那次生命結束后，他來到這裡，跟隨善知識修行，經常親近善知識，學習各種善法，根基和理解能力都變得通達順利。因為這個因緣，我說：『他來這裡很久了。』曇摩留支也自己承認：『是的，世尊！我來這裡很久了。』因此，各位比丘！應當經常修習身、口、意的行為。各位比丘！應當這樣學習。 當時，各位比丘聽了佛的教誨，歡喜地奉行。 （四） 我聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『我現在要說，有些人像獅子，有些人像羊，你們仔細聽！好好思考！』 各位比丘回答說：『是的，世尊！』當時，各位比丘接受了佛的教誨。 世尊說：『這些人如何像獅子呢？比丘們！有些人得到供養的衣服、飲食、床鋪、醫藥，他們得到后，就自己食用，不起貪戀之心，也沒有慾望，不起各種妄想，完全沒有這些念頭，自己知道解脫的方法。即使沒有得到供養，也不會產生雜亂的念頭，沒有增減之心。就像獅子王吃小動物一樣，那時，獅子王也不會想：這個好，那個不好，不起貪戀之心，也沒有慾望，不起各種妄想。這個人也像這樣，如果得到供養的衣服、飲食、床鋪、醫藥，他得到后，就自己食用，不起貪戀的想法；即使沒有得到，也沒有各種念頭。 『就像有些人接受別人的供養，得到衣服、飲食、床鋪、醫藥，得到后，就自己食用，產生貪戀之心，生起愛慾，不知道解脫的方法；即使沒有得到，也總是產生這樣的想法。這個人得到供養后，就向其他比丘炫耀，貶低他人：『我能得到衣服、飲食、床鋪、醫藥，這些比丘卻不能得到。』
English version: At that time, Dhammaruci, through his actions of speech, uttered unwholesome sounds; this Dhammaruci is the same person now. However, Dhammaruci had been a beast for countless kalpas, and in his last rebirth, he was a fish in the great ocean, with a body seven hundred yojanas long. After that life ended, he came here, engaged with virtuous teachers, constantly stayed close to virtuous teachers, learned various virtuous practices, and his faculties and understanding became clear and smooth. Because of this cause, I said, 『He has been here for a long time.』 Dhammaruci also admitted himself, 『Yes, Venerable One! I have been here for a long time.』 Therefore, O monks! You should always cultivate the actions of body, speech, and mind. Thus, O monks! You should learn in this way. At that time, the monks, having heard what the Buddha had said, joyfully practiced it. (Four) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One said to the monks, 『I will now speak about those who are like lions and those who are like sheep. Listen carefully! Reflect well on it.』 The monks replied, 『Yes, Venerable One!』 At that time, the monks received the Buddha's teaching. The World-Honored One said, 『How is a person like a lion? Monks! Some people receive offerings of clothing, food, bedding, and medicine for sickness. Having received them, they eat them themselves, without arising any attachment, nor any desire, nor any thoughts. They have no such thoughts at all, and they know the way to liberation. Even if they do not receive offerings, they do not have confused thoughts, nor do they have any increase or decrease in their minds. Just like a lion king eating a small animal, at that time, the lion king does not think: 『This is good, this is not good,』 nor does he arise any attachment, nor any desire, nor any thoughts. This person is also like this; if he receives offerings of clothing, food, bedding, and medicine for sickness, having received them, he eats them himself, without arising any attachment; even if he does not receive them, he has no such thoughts. 『It is like some people who receive offerings of clothing, food, bedding, and medicine for sickness. Having received them, they eat them themselves, and they arise attachment, and they generate desire, and they do not know the way to liberation; even if they do not receive them, they always have such thoughts. Having received offerings, this person boasts to the other monks, belittling others: 『I am able to receive clothing, food, bedding, and medicine for sickness, but these monks are not able to receive them.』
。』猶如大群羊中有一羊，出羣已，詣大糞聚，此羊飽食屎已，還至羊群中，便自貢高：『我能得好食，此諸羊不能得食。』此亦如是，若有一人，得利養衣被、床臥具、病瘦醫藥，起諸亂想，生染著心，便向諸比丘而自貢高：『我能得供養，此諸比丘不能得供養。』是故，諸比丘！當學如師子王，莫如羊也。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有眾生知反覆者，此人可敬，小恩尚不忘，何況大恩！設使離此間千由旬、百千由旬，故不為遠，猶近我不異。所以然者，比丘當知，我恒嘆譽知返復者，諸有眾生不知反覆者，大恩尚不憶，何況小者！彼非近我，我不近彼，正使著僧伽梨在吾左右，此人猶遠。所以然者，我恒不說無反覆者。是故，諸比丘！當念反覆，莫學無反覆。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有人懈惰，種不善行，於事有損。若能不懈惰精進者，此者最妙，于諸善法便有增益。所以然者，彌勒菩薩經三十劫應當作佛、至真、等正覺，我以精進力、勇猛之心，使彌勒在後。過去恒沙多薩阿竭、阿羅訶、三耶三佛，皆由勇猛而得成佛。以此方便，當知懈惰為苦，作諸惡行，於事有損。若能精進勇猛心強，諸善功德便有增益。是故，諸比丘！當念精進，勿有懈怠
現代漢語譯本：就像一大群羊中有一隻羊，離開了羊群，走到一大堆糞便那裡，這隻羊吃飽了糞便后，回到羊群中，便自高自大地說：『我能得到好食物，這些羊卻不能得到食物。』情況也是這樣，如果有一個人，得到了供養的衣物、床鋪臥具、生病時的醫藥，就生起各種雜亂的想法，產生貪戀執著的心，便向其他比丘自高自大地炫耀：『我能得到供養，這些比丘卻不能得到供養。』因此，各位比丘！應當學習像獅子王那樣，不要像羊一樣。各位比丘！應當這樣學習。 當時，各位比丘聽了佛的教誨，歡喜地奉行。 （五） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『如果眾生知道報答恩情，這個人是值得尊敬的，即使是小恩小惠也不會忘記，更何況是大恩大德！即使這個人離開了這裡千里、百千里，也不算遙遠，就像在我身邊一樣。之所以這樣，各位比丘應當知道，我總是讚美那些知道報答恩情的人，那些不知道報答恩情的眾生，大恩大德尚且不記得，更何況是小恩小惠！他們不是親近我，我也不是親近他們，即使穿著僧伽梨在我左右，這個人仍然是遙遠的。之所以這樣，我總是不會說那些不知道報答恩情的人。因此，各位比丘！應當記住報答恩情，不要學習不報答恩情。各位比丘！應當這樣學習。』 當時，各位比丘聽了佛的教誨，歡喜地奉行。 （六） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『如果有人懈怠，種下不善的行為，對於事情是有損害的。如果能夠不懈怠而精進，這個人是最優秀的，對於各種善法就會有增長。之所以這樣，彌勒菩薩經過三十劫應當成佛、至真、等正覺，我因為精進的力量、勇猛的心，使得彌勒在後面。過去恒河沙數那麼多的如來、阿羅漢、三藐三佛陀，都是因為勇猛而得以成佛。通過這個道理，應當知道懈怠是痛苦的，會造作各種惡行，對於事情是有損害的。如果能夠精進勇猛，各種善的功德就會有增長。因此，各位比丘！應當記住精進，不要懈怠。
English version: It's like one sheep among a large flock, having left the flock, goes to a pile of dung. This sheep, having eaten its fill of dung, returns to the flock and boasts: 'I can get good food, but these sheep cannot.' It's the same way if someone receives offerings of clothing, bedding, and medicine when sick, they give rise to various confused thoughts, develop attachment, and then boast to other monks: 'I can receive offerings, but these monks cannot.' Therefore, monks! You should learn to be like the lion king, not like a sheep. Thus, monks! You should learn in this way. At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Five) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'If beings know how to reciprocate kindness, such a person is worthy of respect. They do not forget even small favors, let alone great ones! Even if they are thousands or hundreds of thousands of yojanas away, they are not far, but as if they are near me. The reason for this is, monks, you should know that I always praise those who know how to reciprocate kindness. Those beings who do not know how to reciprocate kindness, they do not remember even great favors, let alone small ones! They are not close to me, and I am not close to them. Even if they are wearing the sanghati robe by my side, they are still far away. The reason for this is that I never speak of those who do not reciprocate kindness. Therefore, monks! You should remember to reciprocate kindness, and do not learn to be ungrateful. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Six) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'If someone is lazy and cultivates unwholesome actions, it is detrimental to things. If one can be diligent and not lazy, this is the most excellent, and there will be an increase in all good dharmas. The reason for this is that Maitreya Bodhisattva, after thirty kalpas, should become a Buddha, the Truly Enlightened One, the Perfectly Enlightened One. I, through the power of diligence and a courageous heart, have caused Maitreya to be behind me. The past countless Tathagatas, Arhats, and Samyaksambuddhas all attained Buddhahood through courage. Through this method, you should know that laziness is suffering, it creates all kinds of evil actions, and it is detrimental to things. If one can be diligent and courageous, all good merits will increase. Therefore, monks! You should remember to be diligent and not be lazy.'
。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「阿練比丘當修行二法。云何二法？所謂止與觀也。若阿練比丘得休息止，則戒律成就，不失威儀，不犯禁行，作諸功德。若復阿練比丘得觀已，便觀此苦，如實知之。觀苦習、觀苦盡、觀苦出要，如實知之。彼如是觀已，欲漏心解脫，有漏心、無明漏心得解脫，便得解脫智：生死已盡，梵行已立，所作已辦，更亦不復受有，如實知之。
「過去諸多薩阿竭、阿羅訶、三耶三佛，皆由此二法而得成就。所以然者，猶如菩薩坐樹王下時，先思惟此法止與觀也。若菩薩摩訶薩得止已，便能降伏魔怨；若復菩薩得觀已，尋成三達智，成無上至真、等正覺。是故，諸比丘！阿練比丘當求方便，行此二法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有阿練比丘在閑靜處，不在眾中，恒當恭敬，發歡喜心。若復阿練比丘在閑靜處，無有恭敬，不發歡喜心，正使在大眾中，為人所論、不知阿練之法，云：『此阿練比丘無恭敬心，不發歡喜！』
「複次，比丘！阿練比丘在閑靜處，不在眾中，常當精進，莫有懈慢，悉當解了諸法之要。若復阿練比丘在閑靜之處，有懈慢心，作諸惡行，彼在眾中，為人所論：『此阿練比丘懈怠，無有精進
現代漢語譯本：『是的，諸位比丘！應當這樣學習。』 當時，比丘們聽聞佛陀所說，歡喜地奉行。 （七） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘：『阿蘭若比丘應當修行兩種法。哪兩種法呢？就是止和觀。如果阿蘭若比丘得到止的休息，那麼戒律就會成就，不會失去威儀，不會觸犯禁行，會做各種功德。如果阿蘭若比丘得到觀，就會如實地觀察苦，如實地知道苦的生起，如實地觀察苦的滅盡，如實地觀察脫離苦的途徑。他這樣觀察后，欲漏的心就會解脫，有漏的心、無明漏的心也會解脫，就會得到解脫的智慧：生死已經結束，梵行已經建立，該做的已經完成，不再受後有，如實地知道。』 『過去許多薩阿竭、阿羅訶、三耶三佛，都是通過這兩種法而成就的。為什麼呢？就像菩薩坐在菩提樹下時，先思維止和觀這兩種法。如果菩薩摩訶薩得到止，就能降伏魔怨；如果菩薩得到觀，就能立即成就三達智，成就無上至真、等正覺。所以，諸位比丘！阿蘭若比丘應當尋求方便，修行這兩種法。是的，諸位比丘！應當這樣學習。』 當時，比丘們聽聞佛陀所說，歡喜地奉行。 （八） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘：『如果有阿蘭若比丘在閑靜之處，不在大眾之中，應當常常恭敬，生起歡喜心。如果阿蘭若比丘在閑靜之處，沒有恭敬心，不生起歡喜心，即使在大眾之中，也會被人議論，不瞭解阿蘭若之法，說：『這個阿蘭若比丘沒有恭敬心，不生起歡喜心！』 『再者，比丘！阿蘭若比丘在閑靜之處，不在大眾之中，應當常常精進，不要懈怠，應當完全瞭解諸法的要義。如果阿蘭若比丘在閑靜之處，有懈怠心，做各種惡行，他在大眾之中，就會被人議論：『這個阿蘭若比丘懈怠，沒有精進。』
English version: 『Thus, O monks! Should you train yourselves.』 Then, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (Seven) Thus have I heard: At one time, the Buddha was dwelling in Jeta』s Grove, Anathapindika』s Park, in Savatthi. Then, the Blessed One addressed the monks, saying: 『A forest-dwelling monk should cultivate two things. What two things? Namely, tranquility and insight. If a forest-dwelling monk attains the rest of tranquility, then his precepts are fulfilled, he does not lose his dignity, he does not violate the prohibitions, and he performs all kinds of meritorious deeds. If a forest-dwelling monk attains insight, he then observes suffering, knowing it as it truly is. He observes the arising of suffering, observes the cessation of suffering, and observes the path leading to the cessation of suffering, knowing them as they truly are. Having observed thus, his mind is liberated from the defilement of desire, his mind is liberated from the defilement of existence, and his mind is liberated from the defilement of ignorance, and he attains the wisdom of liberation: birth is ended, the holy life is fulfilled, what had to be done is done, there is no more coming into any state of being, knowing it as it truly is.』 『Many past Saggatas, Arahats, and Sammasambuddhas have all attained enlightenment through these two things. Why is that? It is like when a Bodhisattva sat under the Bodhi tree, he first contemplated these two things, tranquility and insight. If a Bodhisattva Mahasattva attains tranquility, he can subdue the forces of Mara; if a Bodhisattva attains insight, he immediately attains the three knowledges, and attains the unsurpassed, true, and complete enlightenment. Therefore, O monks! A forest-dwelling monk should seek means to practice these two things. Thus, O monks! Should you train yourselves.』 Then, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (Eight) Thus have I heard: At one time, the Buddha was dwelling in Jeta』s Grove, Anathapindika』s Park, in Savatthi. Then, the Blessed One addressed the monks, saying: 『If there is a forest-dwelling monk in a secluded place, not among the crowd, he should always be respectful and generate a joyful mind. If a forest-dwelling monk in a secluded place is not respectful and does not generate a joyful mind, even if he is in the crowd, people will discuss him, not understanding the ways of a forest-dweller, saying: 『This forest-dwelling monk has no respect and does not generate joy!』 『Furthermore, monks! A forest-dwelling monk in a secluded place, not among the crowd, should always be diligent, not be lazy, and should fully understand the essence of all dharmas. If a forest-dwelling monk in a secluded place has a lazy mind and engages in evil deeds, he will be discussed among the crowd: 『This forest-dwelling monk is lazy and has no diligence.』
。』是故，比丘！阿練比丘在閑靜處，不在眾中，常當下意發歡喜心，莫有懈慢、無有恭敬，念行精進，意不移轉，于諸善法，悉當具足。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有二人不能善說法語。云何為二人？無信之人與說信法，此事甚難；慳貪之人為說施法，此亦甚難。若復，比丘！無信之人與說信法，便興瞋恚，起傷害心，猶如狗惡，加復傷鼻，倍更瞋恚。諸比丘！此亦如是，無信之人與說信法，便起瞋恚，生傷害心。若復，比丘！慳貪之人與說施法，便生瞋恚，起傷害心，猶如癰瘡未熟，復加刀割，痛不可忍。此亦如是，慳貪之人與說施法，倍復瞋恚，起傷害心。是謂，比丘！此二人難為說法。
「複次，比丘！有二人易為說法。云何為二？有信之人與說信法，不慳貪人與說施法。若，比丘！有信之人與說信法，便得歡喜，意不變悔。猶如有病之人，與說除病之藥，便得平復。此亦如是，有信之人與說信法，便得歡喜，心不改變。若復無貪之人與說施法，即得歡喜，無有悔心。猶如有男女端政，自喜沐浴手面；復有人來，持好華奉上，倍有顏色；復以好衣服飾奉上其人，彼人得已，益懷歡喜。此亦如是，無慳貪之人與說施法，便得歡喜，無有悔心。是謂，比丘！此二人易為說法。是故，諸比丘！當學有信，亦當學佈施，莫有慳貪。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：'因此，比丘們！阿蘭若比丘在僻靜之處，不在人群中，應當常常心懷喜悅，不要懈怠、沒有恭敬，要念行精進，心意不轉移，對於各種善法，都要完全具備。如此，比丘們！應當這樣學習。' 當時，比丘們聽聞佛陀所說，歡喜地奉行。 （九） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：'有兩個人不能好好地宣說佛法。哪兩個人呢？對沒有信心的人說信法，這件事非常困難；對慳貪的人說佈施法，這件事也非常困難。如果，比丘們！對沒有信心的人說信法，他就會生起嗔恨，產生傷害之心，就像惡狗一樣，如果再傷到它的鼻子，就會更加嗔恨。比丘們！也是這樣，對沒有信心的人說信法，他就會生起嗔恨，產生傷害之心。如果，比丘們！對慳貪的人說佈施法，他就會生起嗔恨，產生傷害之心，就像未成熟的癰瘡，再用刀割，疼痛難忍。也是這樣，對慳貪的人說佈施法，他會更加嗔恨，產生傷害之心。這就是，比丘們！這兩種人難以對他們說法。' '再者，比丘們！有兩個人容易對他們說法。哪兩個人呢？對有信心的人說信法，對不慳貪的人說佈施法。如果，比丘們！對有信心的人說信法，他就會感到歡喜，心意不會改變。就像有病的人，給他除病的藥，病就會痊癒。也是這樣，對有信心的人說信法，他就會感到歡喜，心意不會改變。如果對不慳貪的人說佈施法，他就會感到歡喜，沒有悔恨之心。就像有容貌端正的男女，喜歡沐浴洗手洗臉；又有人來，拿著好花獻上，會更加容光煥發；再用好衣服裝飾他們，他們得到后，會更加歡喜。也是這樣，對不慳貪的人說佈施法，他就會感到歡喜，沒有悔恨之心。這就是，比丘們！這兩種人容易對他們說法。因此，比丘們！應當學習有信心，也應當學習佈施，不要慳貪。如此，比丘們！應當這樣學習。' 當時，比丘們聽聞佛陀所說，歡喜地奉行。
English version: 'Therefore, bhikkhus! A forest-dwelling bhikkhu, in a secluded place, not among the crowd, should always have a joyful mind, not be lazy, not be without respect, be mindful and diligent in practice, with his mind not wavering, and be fully equipped in all good dharmas. Thus, bhikkhus! You should train yourselves in this way.' At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (9) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the bhikkhus: 'There are two people who cannot properly expound the Dharma. Who are the two? It is very difficult to speak about the Dharma of faith to a person without faith; it is also very difficult to speak about the Dharma of giving to a miserly person. If, bhikkhus! you speak about the Dharma of faith to a person without faith, he will become angry and develop a harmful mind, just like a vicious dog, if its nose is injured, it will become even more angry. Bhikkhus! It is the same, if you speak about the Dharma of faith to a person without faith, he will become angry and develop a harmful mind. If, bhikkhus! you speak about the Dharma of giving to a miserly person, he will become angry and develop a harmful mind, just like an unripe boil, if it is cut with a knife, the pain is unbearable. It is the same, if you speak about the Dharma of giving to a miserly person, he will become even more angry and develop a harmful mind. This is, bhikkhus! these two types of people are difficult to teach the Dharma to.' 'Furthermore, bhikkhus! there are two people who are easy to teach the Dharma to. Who are the two? To speak about the Dharma of faith to a person with faith, and to speak about the Dharma of giving to a non-miserly person. If, bhikkhus! you speak about the Dharma of faith to a person with faith, he will be joyful and his mind will not change. Just like a sick person, if given medicine to cure the illness, he will recover. It is the same, if you speak about the Dharma of faith to a person with faith, he will be joyful and his mind will not change. If you speak about the Dharma of giving to a non-miserly person, he will be joyful and have no regret. Just like a handsome man or woman, who enjoys bathing and washing their hands and face; if someone comes and offers them beautiful flowers, they will become even more radiant; if they are then adorned with fine clothes, they will be even more joyful. It is the same, if you speak about the Dharma of giving to a non-miserly person, he will be joyful and have no regret. This is, bhikkhus! these two types of people are easy to teach the Dharma to. Therefore, bhikkhus! you should learn to have faith, and you should also learn to give, do not be miserly. Thus, bhikkhus! you should train yourselves in this way.' At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有二法與凡夫人，得大功德，成大果報，得甘露味，至無為處。云何為二法？供養父母，是謂二人獲大功德，成大果報。若復供養一生補處菩薩，獲大功德，得大果報。是謂，比丘！施此二人獲大功德，受大果報，得甘露味，至無為處。是故，諸比丘！常念孝順供養父母。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「教二人作善不可得報恩。云何為二？所謂父母也。若復，比丘！有人以父著左肩上，以母著右肩上，至千萬歲，衣被、飯食、床蓐臥具、病瘦醫藥，即于肩上放于屎溺，猶不能得報恩。比丘當知，父母恩重，抱之、育之，隨時將護，不失時節，得見日月。以此方便，知此恩難報。是故，諸比丘！當供養父母，常當孝順，不失時節。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，尊者槃特告弟朱利槃特曰：「若不能持戒者，還作白衣。」是時，朱利槃特聞此語已，便詣祇洹精舍門外立而墮淚。
爾時，世尊以天眼清凈，觀是朱利槃特比丘在門外立，而悲泣不能自勝
現代漢語譯本 （一〇） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有兩種行為對於凡夫俗子來說，可以獲得巨大的功德，成就巨大的果報，得到甘露的滋味，到達無為的境界。哪兩種行為呢？供養父母，這是說供養父母這二人可以獲得巨大的功德，成就巨大的果報。如果再供養一生補處的菩薩，也能獲得巨大的功德，得到巨大的果報。這就是說，比丘們！供養這二人可以獲得巨大的功德，承受巨大的果報，得到甘露的滋味，到達無為的境界。因此，各位比丘！要常常想著孝順供養父母。各位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （一一） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『教導兩個人行善是無法報答他們的恩情的。哪兩個人呢？就是父母。如果，比丘們！有人把父親放在左肩上，把母親放在右肩上，這樣持續千萬年，給他們穿衣、吃飯、提供床鋪臥具、生病時給他們醫藥，甚至在肩膀上讓他們大小便，仍然不能報答他們的恩情。比丘們應當知道，父母的恩情深重，他們抱養我們、養育我們，隨時照顧我們，不失時機，讓我們得見日月。通過這些方式，可知父母的恩情難以報答。因此，各位比丘！應當供養父母，常常孝順他們，不失時機。各位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （一二） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，尊者槃特告訴他的弟弟朱利槃特說：『如果不能持戒，就還俗做在家居士吧。』當時，朱利槃特聽了這話，就到祇洹精舍門外站著，流下了眼淚。 當時，世尊用清凈的天眼，看到朱利槃特比丘在門外站著，悲傷哭泣不能自已。
English version (10) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks, 'There are two acts that, for ordinary people, bring great merit, lead to great rewards, attain the taste of nectar, and reach the state of non-action. What are these two acts? Supporting one's parents; this is to say that supporting these two people brings great merit and leads to great rewards. If one also supports a Bodhisattva who is in their last life before Buddhahood, one also gains great merit and great rewards. This is to say, monks! Giving to these two brings great merit, receives great rewards, attains the taste of nectar, and reaches the state of non-action. Therefore, monks! Always remember to be filial and support your parents. Thus, monks! You should learn this.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (11) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks, 'It is impossible to repay the kindness of teaching two people to do good. Who are these two? They are one's parents. If, monks! Someone were to place their father on their left shoulder and their mother on their right shoulder, and carry them for thousands of years, providing them with clothing, food, bedding, and medicine when they are sick, even if they were to defecate and urinate on their shoulders, they still could not repay their kindness. Monks should know that the kindness of parents is profound; they embrace us, nurture us, care for us at all times, and without fail, allow us to see the sun and moon. Through these means, it is known that their kindness is difficult to repay. Therefore, monks! You should support your parents, always be filial to them, and not miss the opportunity. Thus, monks! You should learn this.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (12) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Venerable Panthaka told his younger brother, Chulapanthaka, 'If you cannot uphold the precepts, then return to being a layperson.' At that time, Chulapanthaka, having heard these words, went to stand outside the gate of the Jeta Grove monastery, and tears fell. At that time, the World Honored One, with his pure heavenly eye, saw that the monk Chulapanthaka was standing outside the gate, weeping with uncontrollable sorrow.
。時，世尊從靜室起，如似經行至祇洹精舍門外，告朱利槃特曰：「比丘！何故在此悲泣？」
朱利槃特報曰：「世尊！兄見驅逐：『若不能持戒者，還作白衣，不須住此。』是故悲泣耳。」
世尊告曰：「比丘！勿懷畏怖，我成無上等正覺，不由卿兄槃特得道。」
爾時，世尊手執朱利槃特詣靜室教使就坐，世尊復教使執掃㨹：「汝誦此字，為字何等？」
是時，朱利槃特誦得掃，復忘㨹；若誦得㨹，復忘掃。
爾時，尊者朱利槃特誦此掃㨹乃經數日。然此掃㨹複名除垢，朱利槃特復作是念：「何者是除？何者是垢？垢者灰土瓦石，除者清凈也。」復作是念：「世尊何故以此教誨我？我今當思惟此義。」以思惟此義，復作是念：「今我身上亦有塵垢，我自作喻，何者是除？何者是垢？」彼復作是念：「縛結是垢，智慧是除，我今可以智慧之㨹掃此結縛。」
爾時，尊者朱利槃特思惟五盛陰成者、敗者：所謂此色、色習、色滅，是謂痛、想、行、識，成者、敗者。爾時，思惟此五盛陰已，欲漏心得解脫，有漏心、無明漏心得解脫。已得解脫，便得解脫智：生死已盡，梵行已立，所作已辦，更不復受胎有，如實知之。尊者朱利槃特便成阿羅漢。已成阿羅漢，即從坐起，詣世尊所，頭面禮足，在一面坐。白世尊曰：「今已有智，今已有慧，今已解掃㨹。」
世尊告曰：「比丘！云何解之？」
朱利槃特報曰：「除者謂之慧，垢者謂之結。」
世尊告曰：「善哉！比丘！如汝所言，除者是慧，垢者是結
現代漢語譯本：當時，世尊從禪房起身，像是在經行一般走到祇洹精舍的門外，告訴朱利槃特說：『比丘！你為何在此悲傷哭泣？』 朱利槃特回答說：『世尊！我的哥哥要驅逐我，說：『如果不能持戒，就還俗做在家之人，不必住在這裡。』因此我才悲傷哭泣。』 世尊告訴他說：『比丘！不要心懷畏懼，我成就無上正等正覺，不是因為你的哥哥槃特才得道的。』 當時，世尊手牽著朱利槃特來到禪房，教他坐下，世尊又教他拿著掃帚：『你念這個字，這個字是什麼？』 當時，朱利槃特念得了『掃』，又忘了『㨹』；如果念得了『㨹』，又忘了『掃』。 當時，尊者朱利槃特念這個『掃㨹』經過了數日。然而這個『掃㨹』又名為『除垢』，朱利槃特又這樣想：『什麼是『除』？什麼是『垢』？『垢』是灰塵瓦礫，『除』是清凈。』又這樣想：『世尊為何用這個來教誨我？我現在應當思考這個意義。』因為思考這個意義，又這樣想：『現在我的身上也有塵垢，我用自己來比喻，什麼是『除』？什麼是『垢』？』他又這樣想：『束縛是『垢』，智慧是『除』，我現在可以用智慧的掃帚掃除這些束縛。』 當時，尊者朱利槃特思考五蘊的生起和敗壞：所謂此色生起、此色習、色滅，以及痛、想、行、識的生起和敗壞。當時，思考這五蘊之後，欲漏的心得到解脫，有漏的心、無明漏的心得到解脫。得到解脫后，便得到解脫的智慧：生死已經終結，清凈的修行已經建立，該做的事情已經完成，不再受輪迴之苦，如實地知道這些。尊者朱利槃特便成了阿羅漢。成為阿羅漢后，立即從座位起身，來到世尊那裡，頭面禮足，在一旁坐下。對世尊說：『現在我已經有了智慧，現在我已經有了慧根，現在我已經理解了『掃㨹』。』 世尊說：『比丘！你是如何理解的？』 朱利槃特回答說：『『除』指的是智慧，『垢』指的是束縛。』 世尊說：『很好！比丘！正如你所說，『除』是智慧，『垢』是束縛。』
English version: At that time, the World-Honored One arose from his quiet chamber, and as if walking, went to the gate of the Jetavana Monastery, and said to Culapanthaka, 'Bhikkhu! Why are you weeping here in sorrow?' Culapanthaka replied, 'World-Honored One! My brother wants to expel me, saying, 『If you cannot uphold the precepts, then return to being a layman, there is no need to stay here.』 Therefore, I am weeping in sorrow.' The World-Honored One said, 'Bhikkhu! Do not be afraid, I attained the Unsurpassed Perfect Enlightenment, not because of your brother Panthaka.' At that time, the World-Honored One took Culapanthaka by the hand and led him to the quiet chamber, instructing him to sit down. The World-Honored One then taught him to hold a broom, saying, 'Recite this word, what is this word?' At that time, Culapanthaka could recite 'broom', but forgot 'dustpan'; if he could recite 'dustpan', he forgot 'broom'. At that time, Venerable Culapanthaka recited 'broom and dustpan' for several days. However, 'broom and dustpan' is also called 'removing defilement'. Culapanthaka then thought, 'What is 'removing'? What is 'defilement'? 'Defilement' is dust and rubble, 'removing' is purity.' He also thought, 'Why does the World-Honored One use this to teach me? I should now contemplate this meaning.' Because of contemplating this meaning, he thought, 'Now there is also dust and defilement on my body, I will use myself as an analogy, what is 'removing'? What is 'defilement'?' He also thought, 'Bonds are 'defilement', wisdom is 'removing', I can now use the broom of wisdom to sweep away these bonds.' At that time, Venerable Culapanthaka contemplated the arising and passing away of the five aggregates: that is, the arising of this form, the habit of this form, the cessation of form, and the arising and passing away of feeling, perception, mental formations, and consciousness. At that time, after contemplating these five aggregates, the mind of desire-attachment was liberated, the mind of existence-attachment, and the mind of ignorance-attachment were liberated. Having attained liberation, he then attained the wisdom of liberation: birth and death have ended, pure conduct has been established, what needed to be done has been done, no longer to be reborn, he knew this as it is. Venerable Culapanthaka then became an Arhat. Having become an Arhat, he immediately arose from his seat, went to the World-Honored One, bowed his head to his feet, and sat to one side. He said to the World-Honored One, 'Now I have wisdom, now I have insight, now I understand 'broom and dustpan'.' The World-Honored One said, 'Bhikkhu! How do you understand it?' Culapanthaka replied, ''Removing' refers to wisdom, 'defilement' refers to bonds.' The World-Honored One said, 'Excellent! Bhikkhu! As you have said, 'removing' is wisdom, 'defilement' is bonds.'
。」
爾時，尊者朱利槃特向世尊而說此偈：
「今誦此已足， 如尊之所說； 智慧能除結， 不由其餘行。」
世尊告曰：「比丘！如汝所言，以智慧，非由其餘。」
爾時，尊者聞世尊所說，歡喜奉行。
（一三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此二法，不可敬待，亦不足愛著，世人所捐棄。云何為二法？怨憎共會，此不可敬待，亦不足愛著，世人所捐棄；恩愛別離，不可敬待，亦不足愛著，世人所捐棄。是謂，比丘！有此二法，世人所不喜，不可敬待。
「比丘！復有二法，世人所不棄。云何為二法？怨憎別離，世人之所喜；恩愛集一處，甚可愛敬，世人之所喜。是謂，比丘！有此二法，世人所喜。
「我今說此怨憎共會、恩愛別離；復說怨憎別離、恩愛共會，有何義？有何緣？」
比丘報曰：「世尊諸法之王，唯愿世尊與我等說，諸比丘聞已，當共奉行。」
世尊告曰：「諦聽！善思念之。吾當為汝分別說之。諸比丘！此二法由愛興，由愛生，由愛成，由愛起；當學除其愛，不令使生。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
增壹阿含經卷第十一 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第十二
東晉罽賓三藏瞿曇僧伽提婆譯
三寶品第二十一
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
當時，尊者朱利槃特向世尊說了這首偈： 『現在誦讀這些就足夠了，正如您所說；智慧能夠去除煩惱，不是通過其他行為。』 世尊告訴他：『比丘！正如你所說，要依靠智慧，而不是其他。』 當時，尊者聽到世尊所說，歡喜地奉行。
（一三）
我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有兩種法，不值得尊敬和期待，也不值得愛戀執著，是世人所拋棄的。哪兩種法呢？怨恨的人相聚，這不值得尊敬和期待，也不值得愛戀執著，是世人所拋棄的；恩愛的人分離，不值得尊敬和期待，也不值得愛戀執著，是世人所拋棄的。這就是，比丘們！這兩種法，是世人所不喜歡的，不值得尊敬和期待。』 『比丘們！還有兩種法，是世人所不拋棄的。哪兩種法呢？怨恨的人分離，是世人所喜歡的；恩愛的人相聚，非常值得愛戀和尊敬，是世人所喜歡的。這就是，比丘們！這兩種法，是世人所喜歡的。』 『我現在說這怨恨的人相聚、恩愛的人分離；又說怨恨的人分離、恩愛的人相聚，有什麼意義？有什麼緣由？』 比丘們回答說：『世尊是諸法之王，希望世尊為我們解說，眾比丘聽了之後，應當共同奉行。』 世尊告訴他們：『仔細聽！好好思考。我將為你們分別解說。比丘們！這兩種法由愛而興起，由愛而生，由愛而成，由愛而起；應當學習去除這種愛，不讓它產生。這樣，比丘們！應當這樣學習。』 當時，眾比丘聽了佛陀所說，歡喜地奉行。
增壹阿含經卷第十一 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第十二
東晉罽賓三藏瞿曇僧伽提婆譯
三寶品第二十一
（一）
我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。
Then, the Venerable Culapanthaka spoke this verse to the World Honored One: 'Having recited this now is sufficient, as the Honored One has said; wisdom can remove fetters, not by other practices.' The World Honored One said, 'Monk! As you have said, by wisdom, not by other means.' Then, the Venerable One, having heard what the World Honored One said, joyfully practiced it.
(13)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the monks, 'There are these two things, not to be respected or anticipated, nor to be loved or clung to, which are discarded by the world. What are the two things? Meeting with those you hate, this is not to be respected or anticipated, nor to be loved or clung to, which is discarded by the world; separation from those you love, this is not to be respected or anticipated, nor to be loved or clung to, which is discarded by the world. These are, monks! These two things, which are not liked by the world, not to be respected or anticipated.' 'Monks! There are also two things, which are not discarded by the world. What are the two things? Separation from those you hate, which is liked by the world; being together with those you love, which is very lovable and respectable, which is liked by the world. These are, monks! These two things, which are liked by the world.' 'Now I speak of meeting with those you hate, separation from those you love; and again I speak of separation from those you hate, being together with those you love, what is the meaning? What is the reason?' The monks replied, 'The World Honored One is the king of all dharmas, we wish that the World Honored One would explain it to us, and the monks, having heard it, should practice it together.' The World Honored One told them, 'Listen carefully! Think well about it. I will explain it to you separately. Monks! These two things arise from love, are born from love, are formed from love, and originate from love; you should learn to remove this love, not letting it arise. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it.
Ekottara Agama Sutra, Scroll 11 Taisho Tripitaka, Vol. 02, No. 0125, Ekottara Agama Sutra
Ekottara Agama Sutra, Scroll 12
Translated by the Tripitaka Master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty
Chapter 21, The Three Jewels
(1)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti.
。
爾時，世尊告諸比丘：「有三自歸之德。云何為三？所謂歸佛第一之德，歸法第二之德，歸僧第三之德。
「彼云何名為歸佛之德？諸有眾生，二足、四足、眾多足者，有色、無色，有想、無想，至尼維先天上，如來於中，最尊、最上，無能及者。由牛得乳，由乳得酪，由酪得酥，由酥得醍醐；然復醍醐于中，最尊、最上，無能及者。此亦如是，諸有眾生，二足、四足、眾多足者，有色、無色，有想、無想，至尼維先天上，如來於中，最尊、最上，無能及者。諸有眾生承事佛者，是謂承事第一之德。以獲第一之德，便受天上、人中之福，此名第一之德。
「云何名為自歸法者？所謂諸法：有漏、無漏，有為、無為，無慾、無染，滅盡、涅槃；然涅槃法于諸法中，最尊、最上，無能及者。由牛得乳，由乳得酪，由酪得酥，由酥得醍醐；然復醍醐于中，最尊、最上，無能及者。此亦如是，所謂諸法：有漏、無漏，有為、無為，無慾、無染，滅盡、涅槃；然涅槃法，于諸法中，最尊、最上，無能及者。諸有眾生承事法者，是謂承事第一之德，以獲第一之德，便受天上、人中之福，此名第一之德。
「云何名為自歸聖眾？所謂聖眾者，大眾大聚有形之類。眾生之中，如來眾僧於此眾中，最尊、最上，無能及者。由牛得乳，由乳得酪，由酪得酥，由酥得醍醐；然復醍醐于中，最尊、最上，無能及者。此亦如是，所謂聖眾者，大眾大聚者，有形之類眾生之中，如來眾僧於此眾中，最尊、最上，無能及者
現代漢語譯本 當時，世尊告訴眾比丘：『有三種皈依的功德。哪三種呢？就是皈依佛的第一功德，皈依法的第二功德，皈依僧的第三功德。』 『什麼叫做皈依佛的功德呢？所有眾生，無論是兩足、四足、多足的，有形的、無形的，有思想的、無思想的，乃至尼維先天上的，如來在他們之中，是最尊貴、最至上的，沒有誰能比得上。就像從牛得到乳，從乳得到酪，從酪得到酥，從酥得到醍醐；然而醍醐在其中，是最尊貴、最至上的，沒有誰能比得上。這裡也是這樣，所有眾生，無論是兩足、四足、多足的，有形的、無形的，有思想的、無思想的，乃至尼維先天上的，如來在他們之中，是最尊貴、最至上的，沒有誰能比得上。所有眾生侍奉佛的，這就是侍奉的第一功德。因為獲得第一功德，便能享受天上、人間的福報，這叫做第一功德。』 『什麼叫做皈依法的功德呢？就是指一切法：有漏的、無漏的，有為的、無為的，無慾的、無染的，滅盡的、涅槃的；然而涅槃法在一切法中，是最尊貴、最至上的，沒有誰能比得上。就像從牛得到乳，從乳得到酪，從酪得到酥，從酥得到醍醐；然而醍醐在其中，是最尊貴、最至上的，沒有誰能比得上。這裡也是這樣，就是指一切法：有漏的、無漏的，有為的、無為的，無慾的、無染的，滅盡的、涅槃的；然而涅槃法在一切法中，是最尊貴、最至上的，沒有誰能比得上。所有眾生侍奉法的，這就是侍奉的第一功德，因為獲得第一功德，便能享受天上、人間的福報，這叫做第一功德。』 『什麼叫做皈依聖眾呢？所謂聖眾，就是大眾聚集的有形之類。在眾生之中，如來的僧眾在這個群體中，是最尊貴、最至上的，沒有誰能比得上。就像從牛得到乳，從乳得到酪，從酪得到酥，從酥得到醍醐；然而醍醐在其中，是最尊貴、最至上的，沒有誰能比得上。這裡也是這樣，所謂聖眾，就是大眾聚集的有形之類眾生之中，如來的僧眾在這個群體中，是最尊貴、最至上的，沒有誰能比得上。
English version At that time, the World Honored One told the bhikkhus: 'There are three merits of taking refuge. What are the three? They are the first merit of taking refuge in the Buddha, the second merit of taking refuge in the Dharma, and the third merit of taking refuge in the Sangha.' 'What is called the merit of taking refuge in the Buddha? Among all beings, whether two-legged, four-legged, or many-legged, whether with form or without form, whether with thought or without thought, even up to the Nivi-pre-heaven, the Tathagata is the most honored and supreme among them, and none can compare. Just as from a cow comes milk, from milk comes curds, from curds comes butter, and from butter comes ghee; yet ghee is the most honored and supreme among them, and none can compare. It is the same here, among all beings, whether two-legged, four-legged, or many-legged, whether with form or without form, whether with thought or without thought, even up to the Nivi-pre-heaven, the Tathagata is the most honored and supreme among them, and none can compare. Those beings who serve the Buddha, this is called the first merit of service. By obtaining the first merit, one receives blessings in heaven and among humans, this is called the first merit.' 'What is called the merit of taking refuge in the Dharma? It refers to all dharmas: defiled and undefiled, conditioned and unconditioned, without desire and without attachment, cessation and Nirvana; yet Nirvana is the most honored and supreme among all dharmas, and none can compare. Just as from a cow comes milk, from milk comes curds, from curds comes butter, and from butter comes ghee; yet ghee is the most honored and supreme among them, and none can compare. It is the same here, it refers to all dharmas: defiled and undefiled, conditioned and unconditioned, without desire and without attachment, cessation and Nirvana; yet Nirvana is the most honored and supreme among all dharmas, and none can compare. Those beings who serve the Dharma, this is called the first merit of service. By obtaining the first merit, one receives blessings in heaven and among humans, this is called the first merit.' 'What is called taking refuge in the Holy Sangha? The so-called Holy Sangha refers to the great assembly of beings with form. Among all beings, the Tathagata's Sangha is the most honored and supreme in this assembly, and none can compare. Just as from a cow comes milk, from milk comes curds, from curds comes butter, and from butter comes ghee; yet ghee is the most honored and supreme among them, and none can compare. It is the same here, the so-called Holy Sangha refers to the great assembly of beings with form. Among all beings, the Tathagata's Sangha is the most honored and supreme in this assembly, and none can compare.'
。是謂承事第一之德，以獲第一之德，便受天上、人中之福，此名第一之德。」
爾時，世尊便說此偈：
「第一承事佛， 最尊無有上； 次復承事法， 無慾無所著； 敬奉賢聖眾， 最是良福田； 彼人第一智， 受福最在前。 若在天人中， 處眾為正導； 亦得最妙座， 自然食甘露。 身著七寶衣， 為人之所敬； 戒具最完全， 諸根不缺漏。 亦獲智慧海， 漸至涅槃界； 有此三歸者， 趣道亦不難。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此三福之業。云何為三？施為福業，平等為福業，思惟為福業。
「彼云何名施為福業？若有一人，開心佈施沙門、婆羅門、極貧窮者、孤獨者、無所趣曏者，須食與食，須漿給漿，衣被、飯食、床臥之具、病瘦醫藥、香花、宿止，隨身所便，無所愛惜，此名曰施福之業。
「云何名平等為福業？若有一人不殺、不盜，恒知慚愧，不興惡想。亦不盜竊，好惠施人，無貪吝心，語言和雅，不傷人心。亦不他淫，自修梵行，己色自足。亦不妄語，恒念至誠，不欺誑言，世人所敬，無有增損。亦不飲酒，恒知避亂。復以慈心遍滿一方，二方、三方、四方亦爾，八方、上下遍滿其中，無量無限，不可限，不可稱計。以此慈心普覆一切，令得安隱。復以悲、喜、護心，普滿一方，二方、三方、四方亦爾，八方、上下悉滿其中，無量無限，不可稱計
現代漢語譯本：這就是所謂的承事第一的功德，憑藉獲得第一的功德，便能承受天上和人間的福報，這被稱為第一的功德。 當時，世尊便說了這首偈語： 『第一承事佛，最尊貴無與倫比；其次承事佛法，無慾無所執著；恭敬奉養賢聖僧眾，是最良善的福田；那人具有第一的智慧，承受福報最先到來。 若在天人之中，在眾人中作為正確的引導；也能得到最美妙的座位，自然享用甘露；身上穿著七寶衣，為人們所尊敬；戒律具足最圓滿，諸根沒有殘缺。 也能獲得智慧的海洋，逐漸到達涅槃的境界；有這三皈依的人，走向正道也不困難。』 當時，眾比丘聽聞佛所說，歡喜地奉行。 （二） 我聽聞是這樣： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴眾比丘：『有這三種福業。哪三種呢？佈施是福業，平等是福業，思惟是福業。』 『那什麼叫做佈施的福業呢？如果有人，開心地佈施給沙門、婆羅門、極度貧窮的人、孤獨的人、無所依靠的人，需要食物就給食物，需要飲料就給飲料，衣被、飯食、床鋪臥具、疾病醫藥、香花、住宿，隨其所需，毫不吝惜，這叫做佈施的福業。』 『什麼叫做平等的福業呢？如果有人不殺生、不偷盜，常常知道慚愧，不生起惡念。也不偷竊，喜歡佈施給別人，沒有貪婪吝嗇的心，言語溫和，不傷害別人的心。也不邪淫，自己修持梵行，對自己的伴侶感到滿足。也不說謊，常常想著真誠，不說欺騙的話，為世人所尊敬，沒有增減。也不飲酒，常常知道避開混亂。又以慈悲心遍滿一方，兩方、三方、四方也是這樣，八方、上下都遍滿其中，無量無邊，不可限量，不可稱量。用這慈悲心普遍覆蓋一切，使他們得到安穩。又以悲心、喜心、護心，遍滿一方，兩方、三方、四方也是這樣，八方、上下都充滿其中，無量無邊，不可稱量。
English version: This is what is called the merit of the first service. By obtaining the merit of the first service, one receives blessings in heaven and among humans. This is called the first merit. At that time, the World Honored One spoke this verse: 'The first service is to the Buddha, the most honored and unsurpassed; next is to serve the Dharma, without desire or attachment; respectfully serving the Sangha of the wise and noble, is the most excellent field of merit; that person has the first wisdom, and receives blessings first. If among gods and humans, they are a correct guide among the crowd; they also obtain the most wonderful seat, and naturally enjoy ambrosia; their body is clothed in seven treasures, and they are respected by people; their precepts are most complete, and their faculties are not lacking. They also obtain the ocean of wisdom, and gradually reach the realm of Nirvana; those who have these three refuges, it is not difficult to walk the path.' At that time, the monks, hearing what the Buddha had said, joyfully practiced it. (Two) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the World Honored One told the monks: 'There are these three meritorious deeds. What are the three? Giving is a meritorious deed, equality is a meritorious deed, and contemplation is a meritorious deed.' 'What is called the meritorious deed of giving? If a person, with a joyful heart, gives to the Sramanas, Brahmins, the extremely poor, the lonely, and those without refuge, giving food to those who need food, drink to those who need drink, clothing, meals, bedding, medicine for the sick, incense, flowers, and lodging, whatever is convenient, without being stingy, this is called the meritorious deed of giving.' 'What is called the meritorious deed of equality? If a person does not kill, does not steal, always knows shame, and does not give rise to evil thoughts. They also do not steal, like to give to others, have no greedy or stingy heart, their speech is gentle, and they do not hurt others' hearts. They also do not commit adultery, cultivate pure conduct, and are content with their own partner. They also do not lie, always think of sincerity, do not speak deceitful words, are respected by the world, and do not increase or decrease. They also do not drink alcohol, and always know to avoid chaos. Furthermore, with a heart of loving-kindness, they fill one direction, two directions, three directions, and four directions, and so on, the eight directions, above and below, are all filled, immeasurable and boundless, beyond measure and calculation. With this heart of loving-kindness, they universally cover everything, allowing them to obtain peace. Furthermore, with a heart of compassion, joy, and equanimity, they fill one direction, two directions, three directions, and four directions, and so on, the eight directions, above and below, are all filled, immeasurable and boundless, beyond measure and calculation.'
。以此悲、喜、護心悉滿其中，是謂名為平等為福之業。
「彼法雲何名思惟為福業？於是，比丘！修行念覺意，依無慾、依無觀、依滅盡、依出要。修法覺意，修念覺意，修猗覺意，修定覺意，修護覺意，依無慾、依無觀、依滅盡、依出要。是謂名為思惟為福業。
「如是。比丘！有此三福之業。」
爾時，世尊便說此偈：
「佈施及平等， 慈心護思惟； 有此三處所， 智者所親近。 此間受其報， 天上亦復然； 緣有此三處， 生天必不疑。
「是故，諸比丘！當求方便，索此三處。如是，諸比丘！當作如是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有三因緣，識來受胎。云何為三？於是，比丘！母有欲意，父母共集一處，與共止宿，然復外識未應來趣，便不成胎。若復欲識來趣，父母不集，則非成胎。若復母人無慾，父母共集一處，爾時父欲意盛，母不大慇勤，則非成胎。若復父母集在一處，母欲熾盛，父不大慇勤，則非成胎。
「若復父母集在一處，父有風病，母有冷病，則不成胎。若復父母集在一處，母有風病，父有冷病，則非成胎。若復有時父母集在一處，父身水氣偏多，母無此患，則非成胎。
「若復有時父母集在一處，父相有子，母相無子，則不成胎。若有時父母集在一處，母相有子，父相無子，則不成胎。若復有時父母俱相無子，則非成胎
現代漢語譯本：以悲憫、喜悅和守護之心充滿其中，這被稱為平等和帶來福報的行為。 『那麼，什麼法被稱為思惟帶來福報的行為呢？』比丘們，修行念覺支，依于無慾、依于無觀、依于滅盡、依于出離。修習法覺支，修習念覺支，修習猗覺支，修習定覺支，修習護覺支，依于無慾、依于無觀、依于滅盡、依于出離。這被稱為思惟帶來福報的行為。 『如是，比丘們！有這三種帶來福報的行為。』 那時，世尊便說了這偈語： 『佈施及平等，慈心護思惟；有此三處所，智者所親近。此間受其報，天上亦復然；緣有此三處，生天必不疑。』 『因此，比丘們！應當尋求方便，獲得這三處。如是，比丘們！應當如此學習。』 那時，比丘們聽聞佛所說，歡喜奉行。 （三） 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。 那時，世尊告訴比丘們：『有三種因緣，識來受胎。哪三種呢？』比丘們，如果母親有慾望，父母聚集一處，共同止宿，然而外識沒有前來投胎，便不能成胎。如果外識前來投胎，父母沒有聚集，也不能成胎。如果母親沒有慾望，父母聚集一處，那時父親慾望強烈，母親不很慇勤，也不能成胎。如果父母聚集一處，母親慾望強烈，父親不很慇勤，也不能成胎。 『如果父母聚集一處，父親有風病，母親有冷病，也不能成胎。如果父母聚集一處，母親有風病，父親有冷病，也不能成胎。如果有時父母聚集一處，父親身體水氣偏多，母親沒有這種病患，也不能成胎。』 『如果有時父母聚集一處，父親有子相，母親沒有子相，也不能成胎。如果有時父母聚集一處，母親有子相，父親沒有子相，也不能成胎。如果有時父母雙方都沒有子相，也不能成胎。
English version: To fill oneself with compassion, joy, and a protective heart, this is called equality and an act that brings blessings. 'Now, what Dharma is called the act of contemplation that brings blessings?' Monks, practice the mindfulness enlightenment factor, relying on non-desire, relying on non-observation, relying on cessation, relying on detachment. Practice the Dharma enlightenment factor, practice the mindfulness enlightenment factor, practice the tranquility enlightenment factor, practice the concentration enlightenment factor, practice the equanimity enlightenment factor, relying on non-desire, relying on non-observation, relying on cessation, relying on detachment. This is called the act of contemplation that brings blessings. 'Thus, monks! There are these three acts that bring blessings.' At that time, the World Honored One spoke this verse: 'Giving and equality, a compassionate heart and protective contemplation; these three are the places that the wise draw near to. Here they receive their reward, and so it is in the heavens; because of these three places, there is no doubt of being born in the heavens.' 'Therefore, monks! You should seek means to obtain these three places. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Three) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'There are three conditions for consciousness to come and enter a womb. What are the three? Monks, if the mother has desire, and the parents gather in one place, and stay together, but the external consciousness does not come to enter, then a fetus cannot form. If the external consciousness comes to enter, but the parents do not gather, then a fetus cannot form. If the mother has no desire, and the parents gather in one place, and at that time the father's desire is strong, but the mother is not very attentive, then a fetus cannot form. If the parents gather in one place, and the mother's desire is strong, but the father is not very attentive, then a fetus cannot form.' 'If the parents gather in one place, and the father has a wind disorder, and the mother has a cold disorder, then a fetus cannot form. If the parents gather in one place, and the mother has a wind disorder, and the father has a cold disorder, then a fetus cannot form. If sometimes the parents gather in one place, and the father's body has an excess of water, and the mother does not have this ailment, then a fetus cannot form.' 'If sometimes the parents gather in one place, and the father has the sign of a child, and the mother does not have the sign of a child, then a fetus cannot form. If sometimes the parents gather in one place, and the mother has the sign of a child, and the father does not have the sign of a child, then a fetus cannot form. If sometimes both parents do not have the sign of a child, then a fetus cannot form.'
。
「若復有時識神趣胎，父行不在，則非成胎。若復有時父母應集一處，然母遠行不在，則不成胎。若復有時父母應集一處，然父身遇重患，時識神來趣，則非成胎。若復有時父母應集一處，識神來趣，然母身得重患，則非成胎。若復有時父母應集一處，識神來趣，然復父母身俱得疾病，則非成胎。
「若復，比丘！父母集在一處，父母無患，識神來趣，然復父母俱相有兒，此則成胎。是謂有此三因緣而來受胎。是故，比丘，當求方便，斷三因緣。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有眾生，欲起慈心，有篤信意，承受奉事父母、兄弟、宗族、室家、朋友、知識，當安三處，令不移動。云何為三？當發歡喜，于如來所，心不移動，彼如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。
「復當發意于正法中。如來法者，善說無礙，極為微妙，由此成果。如是智者當學知之！
「亦當發意于聖眾所。如來聖眾，悉皆和合，無有錯亂，法法成就：戒成就、三昧成就、智慧成就、解脫成就、解脫見慧成就。所謂聖眾者，四雙八輩、十二賢聖，此是如來聖眾，可敬、可貴，此是世間無上福田。諸有比丘學此三處，則成大果報。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本： 『如果有時意識神識投向胎兒，但父親沒有性行為，那就不能形成胎兒。如果有時父母應該聚集在一起，但母親遠行不在，那就不能形成胎兒。如果有時父母應該聚集在一起，但父親身患重病，此時意識神識前來投胎，也不能形成胎兒。如果有時父母應該聚集在一起，意識神識前來投胎，但母親身患重病，也不能形成胎兒。如果有時父母應該聚集在一起，意識神識前來投胎，但父母雙方都患有疾病，也不能形成胎兒。 『如果，比丘們！父母聚集在一起，父母沒有疾病，意識神識前來投胎，而且父母雙方都有生育能力，這樣才能形成胎兒。這就是有這三種因緣才能受胎。因此，比丘們，應當尋求方便，斷絕這三種因緣。像這樣，比丘們！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。 （四） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果有眾生，想要生起慈悲心，有堅定的信仰，願意承受奉事父母、兄弟、宗族、家庭、朋友、知識，應當安住於三個地方，使心不移動。哪三個呢？應當生起歡喜心，對於如來，心不移動，這位如來是至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。 『又應當發心于正法中。如來的法，善說無礙，極為微妙，由此成就果位。像這樣，智者應當學習並瞭解！』 『也應當發心于聖眾中。如來的聖眾，都和合一致，沒有錯亂，法法成就：戒成就、三昧成就、智慧成就、解脫成就、解脫知見成就。所謂的聖眾，就是四雙八輩、十二賢聖，這就是如來的聖眾，值得尊敬、值得珍貴，這是世間無上的福田。各位比丘如果學習這三個地方，就能成就大的果報。像這樣，比丘們！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。
English version: 'If at any time the consciousness-spirit is inclined towards the womb, but the father does not engage in intercourse, then a fetus cannot form. If at any time the parents should be together, but the mother is far away and not present, then a fetus cannot form. If at any time the parents should be together, but the father is seriously ill, and at that time the consciousness-spirit comes to seek rebirth, then a fetus cannot form. If at any time the parents should be together, the consciousness-spirit comes to seek rebirth, but the mother is seriously ill, then a fetus cannot form. If at any time the parents should be together, the consciousness-spirit comes to seek rebirth, but both parents are ill, then a fetus cannot form.' 'If, bhikkhus! the parents are together, the parents are without illness, the consciousness-spirit comes to seek rebirth, and both parents are capable of procreation, then a fetus can form. This is how these three conditions are necessary for conception. Therefore, bhikkhus, you should seek a way to sever these three conditions. Thus, bhikkhus! you should train yourselves.' At that time, the bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly. (Four) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One addressed the bhikkhus: 'If there are beings who wish to generate loving-kindness, have firm faith, and are willing to serve their parents, siblings, clan, family, friends, and acquaintances, they should settle in three places, making their minds unmoving. What are the three? They should generate joy, and towards the Tathagata, their minds should not waver. This Tathagata is the Truly Enlightened One, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer of Those Who Can Be Trained, the Teacher of Gods and Humans, called Buddha, the World-Honored One.' 'They should also set their minds on the True Dharma. The Dharma of the Tathagata is well-spoken, without hindrance, extremely subtle, and through it, one achieves fruition. Thus, the wise should learn and understand it!' 'They should also set their minds on the Noble Sangha. The Noble Sangha of the Tathagata is harmonious and united, without confusion, and each aspect of the Dharma is accomplished: the accomplishment of morality, the accomplishment of samadhi, the accomplishment of wisdom, the accomplishment of liberation, and the accomplishment of the knowledge and vision of liberation. The so-called Noble Sangha is the four pairs and eight individuals, the twelve noble ones. This is the Noble Sangha of the Tathagata, worthy of respect, worthy of veneration, and it is the unsurpassed field of merit in the world. If the bhikkhus train in these three places, they will achieve great results. Thus, bhikkhus! you should train yourselves.' At that time, the bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly.
。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，瞿波離比丘至世尊所，頭面禮足，在一面坐。爾時，彼比丘白世尊曰：「此舍利弗、目揵連比丘所行甚惡，造諸惡行。」
世尊告曰：「勿作是語。汝發歡喜心於如來所，舍利弗、目揵連比丘所行純善，無有諸惡。」
是時，瞿波離比丘再三白世尊曰：「如來所說誠無虛妄；然舍利弗、目揵連比丘所行甚惡，無有善本。」
世尊告曰：「汝是愚人，不信如來之所說乎？方言：『舍利弗、目揵連比丘所行甚惡。』汝今造此惡行，后受報不久。」
爾時，彼比丘即于坐上，身生惡瘡，大如芥子，轉如大豆，漸如阿摩勒果，稍如胡桃，遂如合掌，膿血流逸，身壞命終，生蓮華地獄中。
是時，尊者大目揵連聞瞿波離命終，便至世尊所，頭面禮足，在一面坐。斯須退坐，白世尊曰：「瞿波離比丘為生何處？」
世尊告曰：「彼命終者生蓮華地獄中。」
是時，目連白世尊曰：「我今欲往至彼地獄，教化彼人。」
世尊告曰：「目連！不須往彼。」
目連復重白世尊曰：「欲往至彼地獄中，教化彼人。」
爾時，世尊亦默然不對。
是時，尊者大目揵連如力士屈申臂頃，從舍衛沒不現，便至蓮華大地獄中。當爾時，瞿波離比丘身體火然，又有百頭牛，以犁其舌。
爾時，尊者大目揵連在虛空中結跏趺坐，彈指告彼比丘
現代漢語譯本： （五） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，瞿波離比丘來到世尊處，頂禮佛足，在一旁坐下。這時，那位比丘對世尊說：『舍利弗和目犍連比丘的行為非常惡劣，做了很多壞事。』 世尊告誡說：『不要這樣說。你應當對如來生起歡喜心，舍利弗和目犍連比丘的行為純粹善良，沒有任何惡行。』 這時，瞿波離比丘再三對世尊說：『如來所說確實沒有虛妄；但是舍利弗和目犍連比丘的行為確實很惡劣，沒有任何善的根基。』 世尊告誡說：『你真是愚蠢的人，不相信如來所說的話嗎？竟然說：『舍利弗和目犍連比丘的行為非常惡劣。』你現在造下這樣的惡行，不久就會受到報應。』 當時，那位比丘立刻在座位上，身上生出惡瘡，開始像芥菜籽那麼大，然後變成大豆那麼大，漸漸像阿摩勒果那麼大，稍後像胡桃那麼大，最後像合攏的手掌那麼大，膿血流淌，身體潰爛而死，墮入蓮花地獄中。 當時，尊者大目犍連聽到瞿波離去世的訊息，就來到世尊處，頂禮佛足，在一旁坐下。過了一會兒，他退坐一旁，對世尊說：『瞿波離比丘投生到哪裡去了？』 世尊說：『他死後墮入了蓮花地獄。』 這時，目犍連對世尊說：『我現在想去那個地獄，教化那個人。』 世尊說：『目犍連，不必去那裡。』 目犍連再次對世尊說：『我想去那個地獄，教化那個人。』 這時，世尊也沉默不語。 當時，尊者大目犍連像力士屈伸手臂一樣，從舍衛國消失不見，立刻到達蓮花大地獄中。當時，瞿波離比丘身體燃著火焰，還有一百頭牛用犁耕他的舌頭。 當時，尊者大目犍連在虛空中結跏趺坐，彈指告誡那位比丘
English version: (5) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the bhikkhu Gopali went to the World Honored One, bowed his head at his feet, and sat to one side. Then, that bhikkhu said to the World Honored One, 'The bhikkhus Sariputra and Maudgalyayana behave very badly and commit many evil deeds.' The World Honored One admonished, 'Do not speak like that. You should generate a joyful mind towards the Tathagata. The bhikkhus Sariputra and Maudgalyayana behave purely and virtuously, without any evil deeds.' At this time, the bhikkhu Gopali said to the World Honored One again and again, 'What the Tathagata says is indeed not false; however, the bhikkhus Sariputra and Maudgalyayana's behavior is indeed very bad, without any good foundation.' The World Honored One admonished, 'You are truly a foolish person, not believing what the Tathagata says? You even say, 'The bhikkhus Sariputra and Maudgalyayana's behavior is very bad.' You are now committing such evil deeds, and you will soon receive retribution.' At that time, that bhikkhu immediately developed sores on his body while still sitting. They started as small as mustard seeds, then grew as large as soybeans, gradually as large as amla fruits, then as large as walnuts, and finally as large as clasped hands. Pus and blood flowed, his body decayed, and he died, falling into the Lotus Hell. At that time, the Venerable Maha Maudgalyayana heard of Gopali's death and went to the World Honored One, bowed his head at his feet, and sat to one side. After a while, he retreated to one side and said to the World Honored One, 'Where was the bhikkhu Gopali reborn?' The World Honored One said, 'He died and fell into the Lotus Hell.' At this time, Maudgalyayana said to the World Honored One, 'I now wish to go to that hell and teach that person.' The World Honored One said, 'Maudgalyayana, there is no need to go there.' Maudgalyayana again said to the World Honored One, 'I wish to go to that hell and teach that person.' At this time, the World Honored One remained silent. At that time, the Venerable Maha Maudgalyayana, as quickly as a strong man extends and retracts his arm, disappeared from Shravasti and immediately arrived in the Great Lotus Hell. At that time, the bhikkhu Gopali's body was burning with flames, and there were a hundred oxen plowing his tongue. At that time, the Venerable Maha Maudgalyayana sat cross-legged in the void, snapped his fingers, and admonished that bhikkhu.
。
彼比丘即仰問曰：「汝是何人？」
目揵連報曰：「瞿波離！我是釋迦文佛弟子，字目揵連，姓拘利陀。」
是時，比丘見目連已，吐此惡言：「我今墮此惡趣，猶不免汝前乎？」說此語訖，即其時以有千頭牛以犁其舌。
目連見已，倍增愁悒，生變悔心，即于彼沒，還至舍衛國至世尊所，頭面禮足，在一面住。爾時，目連以此因緣具白世尊。
世尊告曰：「我前語汝，不須至彼見此惡人。」
爾時，世尊便說此偈：
「夫士之生， 斧在口中， 所以斬身， 由其惡言； 彼息我息， 此二俱善。 已造惡行， 斯墮惡趣， 此為最惡， 有盡無盡， 向如來惡， 此者最重。 一萬三千， 六一灰獄， 謗聖墮彼， 身口所造。」
爾時，世尊告諸比丘：「當學三法，成就其行。云何為三？身行善、口行善、意行善。如是，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有比丘成就三法，于現法中善得快樂，勇猛精進，得盡有漏。云何為三？於是，比丘！諸根寂靜，飲食知節，不失經行。
「云何比丘諸根寂靜？於是，比丘若眼見色，不起想著，無有識念，于眼根而得清凈，因彼求于解脫，恒護眼根。若耳聞聲，鼻嗅香，舌知味，身知細滑，意知法，不起想著，無有識念，于意根而得清凈，因彼求于解脫，恒護意根。如是，比丘諸根寂靜
現代漢語譯本 那位比丘立刻抬頭問道：『你是何人？』 目犍連回答說：『瞿波離！我是釋迦文佛的弟子，名叫目犍連，姓拘利陀。』 當時，比丘見到目犍連后，吐出惡語：『我如今墮入這惡道，難道還躲不開你嗎？』說完這話，立刻就有上千頭牛用犁來耕他的舌頭。 目犍連見此情景，更加憂愁，心中生起悔恨，隨即在那裡消失，回到舍衛國，來到世尊那裡，頭面頂禮佛足，在一旁站立。當時，目犍連將此事的前因後果都告訴了世尊。 世尊告誡說：『我之前就告訴過你，不必去那裡看這個惡人。』 當時，世尊便說了這首偈語： 『人活著，斧頭在口中，用來斬斷自身，都是因為惡語；他停止，我停止，這二者都好。已經造作惡行，就會墮入惡道，這是最惡的；有盡和無盡，向如來說惡語，這是最嚴重的。一萬三千，六十一灰獄，誹謗聖人會墮入那裡，都是身口所造的。』 當時，世尊告訴眾比丘：『應當學習三種法，成就修行。哪三種呢？身行善、口行善、意行善。如此，比丘們！應當這樣學習。』 當時，眾比丘聽聞佛所說，歡喜奉行。 （六） 我聽聞是這樣： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果有比丘成就三種法，在現世中就能獲得快樂，勇猛精進，得以斷盡煩惱。哪三種呢？在此，比丘！諸根寂靜，飲食知節，不廢經行。 『什麼是比丘諸根寂靜呢？在此，比丘如果眼睛看到顏色，不起貪著，沒有分別念，對於眼根就能得到清凈，因此而尋求解脫，恒常守護眼根。如果耳朵聽到聲音，鼻子聞到香氣，舌頭嚐到味道，身體感覺到細滑，意識了知法，不起貪著，沒有分別念，對於意根就能得到清凈，因此而尋求解脫，恒常守護意根。如此，比丘諸根寂靜。』
English version That monk immediately looked up and asked: 'Who are you?' Maudgalyayana replied: 'Gopali! I am a disciple of Shakyamuni Buddha, named Maudgalyayana, with the surname Koliya.' At that time, the monk, upon seeing Maudgalyayana, uttered evil words: 'Now that I have fallen into this evil realm, can I still not escape you?' After saying this, immediately a thousand oxen plowed his tongue. Upon seeing this, Maudgalyayana became even more sorrowful, and remorse arose in his heart. He then disappeared from there and returned to Sravasti, where he went to the World Honored One, bowed his head to the Buddha's feet, and stood to one side. At that time, Maudgalyayana told the World Honored One the entire cause and effect of the matter. The World Honored One admonished: 'I told you before, there was no need to go there to see this evil person.' At that time, the World Honored One then spoke this verse: 'A person's life, an axe is in the mouth, used to cut down oneself, all because of evil words; he stops, I stop, these two are good. Having already committed evil deeds, one will fall into evil realms, this is the most evil; with end and without end, speaking evil to the Tathagata, this is the most serious. Thirteen thousand, sixty-one ash hells, slandering the saints will fall there, all created by body and mouth.' At that time, the World Honored One told the monks: 'You should learn three dharmas, to accomplish practice. What are the three? Good conduct of body, good conduct of speech, good conduct of mind. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Six) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the World Honored One told the monks: 'If there is a monk who accomplishes three dharmas, in this very life he will obtain happiness, be courageous and diligent, and be able to exhaust all defilements. What are the three? Here, monks! The senses are tranquil, eating is moderate, and one does not neglect walking meditation. 'What is it for a monk to have tranquil senses? Here, if a monk sees a form with the eye, he does not give rise to attachment, has no discriminating thoughts, and for the eye sense, he obtains purity, and because of that, seeks liberation, and constantly guards the eye sense. If the ear hears a sound, the nose smells a fragrance, the tongue tastes a flavor, the body feels smoothness, the mind knows a dharma, he does not give rise to attachment, has no discriminating thoughts, and for the mind sense, he obtains purity, and because of that, seeks liberation, and constantly guards the mind sense. Thus, monks, the senses are tranquil.'
。
「云何比丘飲食知節？於是，比丘思惟飲食所從來處，不求肥白，趣欲支形，得全四大。我今當除故痛，使新者不生，令身有力，得修行道，使梵行不絕。猶如男女身生惡瘡，或用脂膏涂瘡。所以涂瘡者，欲使時愈故，此亦如是。諸比丘！飲食知節，於是，比丘思惟飯食所從來處，不求肥白，趣欲支形，得全四大，我今當除故痛，使新者不生，令身有力，得修行道，使梵行不絕。猶如過載之車所以膏轂者，欲致重有所至。比丘亦如是，飲食知節，思惟所從來處，不求肥白，趣欲支形，得全四大，我今當除故痛，使新者不生，令身有力，得修行道，使梵行不絕。如是，比丘飲食知節。
「云何比丘不失經行？於是，比丘前夜、后夜，恒唸經行，不失時節，常念系意在道品之中。若在晝日，若行、若坐，思惟妙法，除去陰蓋。復于初夜，若行、若坐，思惟妙法，除去陰蓋。復于中夜，右脅臥，思惟系意在明。彼復於後夜起，行思惟深法，除去陰蓋。如是，比丘不失經行。
「若有比丘諸根寂靜，飲食知節，不失經行，常念系意在道品之中，此比丘便成二果，于現法中得阿那含。猶如善御之士，在平正道中，御四馬之車，無有凝滯，所欲到處，必果不疑。此比丘亦復如是，若諸根寂靜，飲食知節，不失經行，常念系意在道品之中，此比丘便成二果，于現法中漏盡，得阿那含。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有三大患
現代漢語譯本： 『比丘如何做到飲食有節制呢？』比丘應當思考食物的來源，不追求肥美，只為維持身體，使四大調和。我應當去除舊有的病痛，使新的病痛不生，讓身體有力氣，能夠修行正道，使清凈的修行不中斷。就像男女身上生了惡瘡，用油脂塗抹瘡口。塗抹瘡口的原因，是爲了讓它及時痊癒，這也是同樣的道理。諸位比丘！飲食有節制，比丘應當思考食物的來源，不追求肥美，只為維持身體，使四大調和。我應當去除舊有的病痛，使新的病痛不生，讓身體有力氣，能夠修行正道，使清凈的修行不中斷。就像裝載重物的車子，給車軸塗油，是爲了讓它能夠到達目的地。比丘也是這樣，飲食有節制，思考食物的來源，不追求肥美，只為維持身體，使四大調和。我應當去除舊有的病痛，使新的病痛不生，讓身體有力氣，能夠修行正道，使清凈的修行不中斷。這樣，比丘就做到了飲食有節制。 『比丘如何做到不荒廢經行呢？』比丘應當在前夜和后夜，經常想著經行，不荒廢時間，常常把心意專注于修道的方法上。如果在白天，無論是行走還是坐著，都要思考微妙的佛法，去除心中的障礙。在初夜，無論是行走還是坐著，都要思考微妙的佛法，去除心中的障礙。到了中夜，右側臥著，思考並把心意專注于光明。然後在後夜起身，行走並思考深奧的佛法，去除心中的障礙。這樣，比丘就做到了不荒廢經行。 『如果比丘諸根寂靜，飲食有節制，不荒廢經行，常常把心意專注于修道的方法上，這位比丘就能成就兩種果位，在今生就能證得阿那含果。就像善於駕車的人，在平坦的道路上，駕馭四匹馬的車子，沒有阻礙，想要到達的地方，必定能夠到達。這位比丘也是這樣，如果諸根寂靜，飲食有節制，不荒廢經行，常常把心意專注于修道的方法上，這位比丘就能成就兩種果位，在今生就能漏盡煩惱，證得阿那含果。』 當時，眾比丘聽了佛的教誨，歡喜地奉行。 （七） 我聽佛這樣說： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有三大患』
English version: 'How does a bhikkhu know moderation in eating?' A bhikkhu should reflect on the source of food, not seeking richness or fatness, but only to sustain the body and maintain the four elements in balance. 'I will now remove old pains and prevent new ones from arising, so that my body has strength to practice the path and my pure conduct will not be interrupted.' It is like when a man or woman has a bad sore, they apply ointment to it. The reason for applying ointment is to make it heal quickly, and this is the same. Bhikkhus! Knowing moderation in eating, a bhikkhu should reflect on the source of food, not seeking richness or fatness, but only to sustain the body and maintain the four elements in balance. 'I will now remove old pains and prevent new ones from arising, so that my body has strength to practice the path and my pure conduct will not be interrupted.' It is like a heavily loaded cart, where the axles are oiled so that it can reach its destination. A bhikkhu is also like this, knowing moderation in eating, reflecting on the source of food, not seeking richness or fatness, but only to sustain the body and maintain the four elements in balance. 'I will now remove old pains and prevent new ones from arising, so that my body has strength to practice the path and my pure conduct will not be interrupted.' Thus, a bhikkhu knows moderation in eating. 'How does a bhikkhu not neglect walking meditation?' A bhikkhu should constantly be mindful of walking meditation in the early and late parts of the night, not wasting time, and always keeping their mind focused on the path. During the day, whether walking or sitting, they should contemplate the subtle Dharma, removing the hindrances. In the early part of the night, whether walking or sitting, they should contemplate the subtle Dharma, removing the hindrances. In the middle of the night, they should lie down on their right side, contemplating and focusing their mind on the light. Then, in the late part of the night, they should rise, walk, and contemplate the profound Dharma, removing the hindrances. Thus, a bhikkhu does not neglect walking meditation. 'If a bhikkhu has calmed their senses, knows moderation in eating, does not neglect walking meditation, and always keeps their mind focused on the path, this bhikkhu will achieve two fruits, and in this very life will attain Anagami. It is like a skilled charioteer, on a level road, driving a chariot with four horses, without any hindrance, and will surely reach their desired destination. This bhikkhu is also like this, if their senses are calmed, they know moderation in eating, do not neglect walking meditation, and always keep their mind focused on the path, this bhikkhu will achieve two fruits, and in this very life will exhaust all defilements and attain Anagami.' At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. (Seven) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One said to the bhikkhus, 'There are three great afflictions.'
。云何為三？所謂風為大患，痰為大患，冷為大患。是謂，比丘！有此三大患，然復此三大患有三良藥。云何為三？若風患者酥為良藥，及酥所作飯食。若痰患者蜜為良藥，及蜜所作飯食。若冷患者油為良藥，及油所作飯食。是謂，比丘！此三大患有此三藥。
「如是，比丘亦有此三大患。云何為三？所謂貪慾、瞋恚，愚癡。是謂，比丘！有此三大患。然復此三大患，有三良藥。云何為三？若貪慾起時，以不凈往治，及思惟不凈道。瞋恚大患者，以慈心往治，及思惟慈心道。愚癡大患者，以智慧往治，及因緣所起道。是謂，比丘！此三患有此三藥。是故，比丘！當求方便，索此三藥。如是，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有三惡行。云何為三？所謂身惡行、口惡行、意惡行。是謂，比丘！有三惡行。當求方便，修三善行。云何為三？身惡行者，當修身善行；口惡行者，當修口善行；意惡行者，當修意善行。」
爾時，世尊便說此偈：
「當護身惡行， 修習身善行， 念捨身惡行， 當學身善行。 當護口惡行， 修習口善行， 念舍口惡行， 當學口善行。 當護意惡行， 修習意善行， 念舍意惡行， 當學意善行。 身行為善哉， 口行亦復然， 意行為善哉， 一切亦如是。 護口意清凈， 身不為惡行， 凈此三行跡， 至仙無為處
現代漢語譯本： 什麼是三種大患呢？所謂風病是大患，痰病是大患，寒病是大患。這就是，比丘們！有這三大患，然而這三大患又有三種良藥。什麼是三種良藥呢？如果患風病，酥油是良藥，以及用酥油製作的飯食。如果患痰病，蜂蜜是良藥，以及用蜂蜜製作的飯食。如果患寒病，油是良藥，以及用油製作的飯食。這就是，比丘們！這三大患有這三種藥。 同樣，比丘們也有這三大患。什麼是三大患呢？所謂貪慾、嗔恚、愚癡。這就是，比丘們！有這三大患。然而這三大患，有三種良藥。什麼是三種良藥呢？如果貪慾生起時，用不凈觀來對治，以及思維不凈的道理。嗔恚大患，用慈心來對治，以及思維慈心的道理。愚癡大患，用智慧來對治，以及思維因緣所生的道理。這就是，比丘們！這三大患有這三種藥。因此，比丘們！應當尋求方便，索取這三種藥。這樣，比丘們！應當這樣學習。 當時，眾比丘聽聞佛所說，歡喜奉行。
（八）
我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴眾比丘：『有三種惡行。什麼是三種惡行呢？所謂身惡行、口惡行、意惡行。這就是，比丘們！有三種惡行。應當尋求方便，修習三種善行。什麼是三種善行呢？身惡行，應當修習身善行；口惡行，應當修習口善行；意惡行，應當修習意善行。』 當時，世尊便說了這偈語： 『應當守護身惡行，修習身善行，念捨身惡行，應當學習身善行。 應當守護口惡行，修習口善行，念舍口惡行，應當學習口善行。 應當守護意惡行，修習意善行，念舍意惡行，應當學習意善行。 身行為善啊，口行也是這樣，意行為善啊，一切也是這樣。 守護口意清凈，身體不做惡行，凈化這三種行為，到達仙人無為之處。』
English version: What are the three great afflictions? They are said to be wind as a great affliction, phlegm as a great affliction, and cold as a great affliction. These, bhikkhus, are the three great afflictions, and yet these three great afflictions have three good remedies. What are the three? If one suffers from wind, ghee is a good remedy, as well as food made with ghee. If one suffers from phlegm, honey is a good remedy, as well as food made with honey. If one suffers from cold, oil is a good remedy, as well as food made with oil. These, bhikkhus, are the three remedies for these three great afflictions. Likewise, bhikkhus, there are also these three great afflictions. What are the three? They are said to be greed, hatred, and delusion. These, bhikkhus, are the three great afflictions. And yet these three great afflictions have three good remedies. What are the three? If greed arises, it is treated with contemplation of impurity, and by contemplating the path of impurity. The great affliction of hatred is treated with loving-kindness, and by contemplating the path of loving-kindness. The great affliction of delusion is treated with wisdom, and by contemplating the path of dependent origination. These, bhikkhus, are the three remedies for these three afflictions. Therefore, bhikkhus, you should seek means to obtain these three remedies. Thus, bhikkhus, you should train yourselves. At that time, the bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly.
(8)
Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One said to the bhikkhus: 'There are three evil actions. What are the three? They are said to be evil actions of body, evil actions of speech, and evil actions of mind. These, bhikkhus, are the three evil actions. You should seek means to cultivate three good actions. What are the three? For evil actions of body, you should cultivate good actions of body; for evil actions of speech, you should cultivate good actions of speech; for evil actions of mind, you should cultivate good actions of mind.' At that time, the World-Honored One spoke this verse: 'Guard against evil actions of body, cultivate good actions of body, abandon evil actions of body, and learn good actions of body. Guard against evil actions of speech, cultivate good actions of speech, abandon evil actions of speech, and learn good actions of speech. Guard against evil actions of mind, cultivate good actions of mind, abandon evil actions of mind, and learn good actions of mind. Good is the action of body, so is the action of speech, good is the action of mind, and so is everything. Guard the purity of speech and mind, the body does not commit evil actions, purify these three actions, and reach the place of the unconditioned of the sages.'
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「如是，諸比丘！當舍三惡行，修三善行。如是，比丘！當作如是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，有眾多比丘到時，著衣持缽，入城乞食。是時，眾多比丘便生此念：「我等入城乞食，日時猶早，今可相率至外道梵志所。」
爾時，眾多比丘便往至異學梵志所。到已，共相問訊，在一面坐。是時，梵志問沙門曰：「瞿曇道士恒說欲論、色論、痛論、想論，如此諸論有何差別？我等所論亦是沙門所說，沙門所說亦是我等所論。說法同我說法，教誨同我教誨。」
是時，眾多比丘聞彼語已，亦不言善，復非言惡，即從坐起而去。並作是念：「我等當以此義往問世尊。」
爾時，眾多比丘食后便至世尊所。到已，頭面禮足，在一面坐。是時，眾多比丘從梵志所，問事因緣本末，盡白世尊。
爾時，世尊告諸比丘：「設彼梵志作是問者，汝等當以此義，酬彼來問：『欲有何味？復有何過？當舍離欲。色有何味？復有何過？當舍離色。痛有何味？復有何過？當舍離痛。』汝等設以此語酬彼來問者，彼諸梵志默然不對。設有所說者，亦不能解此深義，遂增愚惑，墮于邊際。所以然者，非彼境界。然復，比丘！魔及魔天、釋、梵、四天王、沙門、婆羅門、人及非人能解此深義者，除如來、等正覺及如來聖眾受吾教者，此即不論。
「欲有何味？所謂五欲者是。云何為五？眼見色，為起眼識，甚愛敬念，世人所喜
『如是，諸位比丘！應當捨棄三種惡行，修習三種善行。如此，比丘們！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （九） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，有許多比丘到了乞食的時間，穿好衣服，拿著缽，進入城中乞食。這時，許多比丘便生起這樣的念頭：『我們進入城中乞食，時間還早，現在可以一起去拜訪外道梵志。』 當時，許多比丘便前往異學梵志的住所。到達后，互相問候，在一旁坐下。這時，梵志問沙門說：『瞿曇道士經常談論慾望、色相、感受、思想，這些論述有什麼差別？我們所談論的也是沙門所說的，沙門所說的也是我們所談論的。說法和我們的說法相同，教誨和我們的教誨相同。』 當時，許多比丘聽了他們的話后，既沒有說好，也沒有說不好，就從座位上起身離開了。並且心中想著：『我們應當把這個道理去問世尊。』 當時，許多比丘用過齋飯後，便來到世尊的住所。到達后，頂禮佛足，在一旁坐下。這時，許多比丘將從梵志那裡聽到的事情的來龍去脈，全部告訴了世尊。 當時，世尊告訴眾比丘：『如果那些梵志這樣問，你們應當用這個道理來回答他們：『慾望有什麼滋味？又有什麼過患？應當捨棄慾望。色相有什麼滋味？又有什麼過患？應當捨棄色相。感受有什麼滋味？又有什麼過患？應當捨棄感受。』你們如果用這些話來回答他們，那些梵志就會默然不語。即使有所說，也不能理解這深奧的道理，反而會增加愚昧迷惑，陷入邊見。之所以這樣，是因為這不是他們的境界。然而，比丘們！魔及魔天、帝釋、梵天、四大天王、沙門、婆羅門、人和非人，能夠理解這深奧道理的，除了如來、等正覺以及如來聖眾中接受我教誨的人，其餘都不算。』 『慾望有什麼滋味？就是所謂的五欲。什麼是五欲呢？眼睛看到色相，產生眼識，非常喜愛和敬念，是世人所喜愛的。'
'Thus, bhikkhus, three evil actions should be abandoned, and three good actions should be cultivated. Thus, bhikkhus, should you train yourselves.' Then, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. (Nine) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, many bhikkhus, when it was time, dressed, took their bowls, and entered the city for alms. Then, many bhikkhus had this thought: 'We have entered the city for alms, and it is still early. Now, we can go together to the ascetics and brahmins of other sects.' Then, many bhikkhus went to the ascetics and brahmins of other sects. Having arrived, they exchanged greetings and sat down on one side. Then, the brahmins asked the ascetics: 'The ascetic Gotama constantly speaks about desire, form, feeling, and perception. What is the difference between these discussions? What we discuss is also what the ascetics discuss, and what the ascetics discuss is also what we discuss. The teachings are the same as our teachings, and the instructions are the same as our instructions.' Then, many bhikkhus, having heard their words, neither said it was good nor said it was bad, and they got up from their seats and left. And they thought: 'We should ask the Blessed One about this matter.' Then, many bhikkhus, after their meal, went to the Blessed One. Having arrived, they bowed their heads to his feet and sat down on one side. Then, many bhikkhus told the Blessed One the whole story of what had happened with the brahmins. Then, the Blessed One said to the bhikkhus: 'If those brahmins ask this question, you should answer them with this meaning: 'What is the taste of desire? What is its fault? Desire should be abandoned. What is the taste of form? What is its fault? Form should be abandoned. What is the taste of feeling? What is its fault? Feeling should be abandoned.' If you answer them with these words, those brahmins will remain silent. Even if they say something, they will not understand this profound meaning, and they will only increase their ignorance and fall into extremes. The reason for this is that it is not their realm. However, bhikkhus, those who can understand this profound meaning are the Buddha, the Fully Enlightened One, and the noble disciples of the Buddha who have received my teachings. Others, such as Mara and the gods of Mara, Sakka, Brahma, the Four Great Kings, ascetics, brahmins, humans, and non-humans, are not included.' 'What is the taste of desire? It is what is called the five sensual pleasures. What are the five? The eye sees a form, and eye-consciousness arises, which is greatly loved and cherished, and is pleasing to the world.'
。若耳聞聲、鼻嗅香、舌知味、身知細滑，甚愛敬念，世人所喜。若復於此五欲之中，起苦、樂心，是謂欲味。
「云何欲有何過者？若有一族姓子，學諸伎術，而自營己。或學田作，或學書䟽，或學傭作，或學算數，或學權詐，或學克鏤，或學通訊，至彼來此。或學承事王身，不避寒暑，記累勤苦，不自由己，作此辛苦而獲財業，是為欲為大過。現世苦惱，由此恩愛，皆由貪慾。然復彼族姓子，作此勤勞，不獲財寶，彼便懷愁憂，苦惱不可稱記。便自思惟：『我作此功勞，施諸方計，不得財貨。如此之比者，當念舍離。』是為當舍離欲。
「複次，彼族姓子或時作此方計而獲財貨，以獲財貨，廣施方宜，恒自擁護，恐王敕奪，為賊偷竊，為水所漂，為火所燒。復作是念：『正欲藏窖，恐后亡失，正欲出利，復恐不克。或家生惡子，費散吾財。』是為欲為大患，皆緣欲本，致此災變。
「複次，族姓子恒生此心，欲擁護財貨。后猶復為國王所奪，為賊所劫，為水所漂，為火所燒；所藏窖者亦復不克；正使出利亦復不獲；居家生惡子，費散財貨，萬不獲一，便懷愁憂苦惱，椎胸喚呼：『我本所得財貨，今盡忘失！』遂成愚惑，心意錯亂，是謂欲為大患，緣此欲本，不至無為。
「複次，緣此欲本，著鎧執仗，共相攻伐。以相攻伐，或在象眾前、或在馬眾前、或在步兵前、或在車眾前，見馬共馬斗、見象共象斗、見車共車斗、見步兵共步兵鬥，或相斫射，以槊相斫刺。如此之比，欲為大患。緣欲為本，致此災變
現代漢語譯本：如果耳朵聽到聲音、鼻子聞到香味、舌頭嚐到味道、身體感覺到細滑，就非常喜愛和敬重，這是世人所喜歡的。如果再對這五種慾望產生苦樂之心，就叫做慾望的滋味。 現代漢語譯本：『什麼是慾望的過患呢？』如果有一個家族的子弟，學習各種技藝來謀生。或者學習耕田，或者學習書寫，或者學習做工，或者學習算數，或者學習權謀詐術，或者學習雕刻，或者學習傳遞資訊，往來各地。或者學習侍奉君王，不避寒暑，記錄勞苦，不得自由，做這些辛苦的事情來獲取財富，這就是慾望帶來的大過患。現世的苦惱，都是因為恩愛，都是因為貪慾。然而，這個家族的子弟，做了這些辛勞的事情，卻沒有獲得財寶，他就會感到憂愁，苦惱得無法形容。他就會自己思考：『我做了這些功勞，想盡各種辦法，卻得不到財物。像這種情況，應當考慮捨棄。』這就是應當捨棄慾望。 現代漢語譯本：『其次，這個家族的子弟有時通過這些方法獲得了財富，有了財富后，就廣泛地進行安排，經常自己保護，害怕被國王沒收，被盜賊偷竊，被水沖走，被火燒燬。又會這樣想：『如果藏起來，又怕以後丟失，如果拿出去生利，又怕不能成功。或者家裡生了不孝的兒子，會把我的財產揮霍掉。』這就是慾望帶來的大禍患，都是因為慾望的根本，才導致這些災禍變故。 現代漢語譯本：『其次，這個家族的子弟經常產生這樣的想法，想要保護自己的財產。後來還是會被國王沒收，被盜賊搶劫，被水沖走，被火燒燬；所藏的財物也保不住；即使拿出去生利也得不到；家裡生了不孝的兒子，把財產揮霍掉，萬分之一都得不到，就會感到憂愁苦惱，捶胸頓足地呼喊：『我原本得到的財產，現在都丟失了！』於是變得愚蠢迷惑，心意錯亂，這就是慾望帶來的大禍患，因為這個慾望的根本，不能達到無為的境界。 現代漢語譯本：『其次，因為這個慾望的根本，人們穿上鎧甲，拿著武器，互相攻打。因為互相攻打，或者在象群前、或者在馬群前、或者在步兵前、或者在戰車前，看到馬和馬打鬥、看到象和象打鬥、看到車和車打鬥、看到步兵和步兵打鬥，或者互相砍殺，用長矛互相刺殺。像這種情況，慾望是很大的禍患。因為慾望的根本，才導致這些災禍變故。
English version: If the ear hears sounds, the nose smells fragrances, the tongue tastes flavors, and the body feels smoothness, one greatly loves and respects them, which is what worldly people like. If one further generates feelings of suffering and pleasure towards these five desires, it is called the taste of desire. English version: 'What are the faults of desire?' If a son of a family learns various skills to make a living. He might learn farming, or writing, or manual labor, or arithmetic, or scheming, or carving, or communication, traveling to and fro. Or he might learn to serve a king, not avoiding cold or heat, recording hardships, not being free, doing these hard things to obtain wealth, this is the great fault of desire. The sufferings of this world are all due to affection, all due to greed. However, this son of a family, having done these hard things, does not obtain treasures, he will feel sorrow, and his suffering will be indescribable. He will think to himself: 'I have done these merits, tried all sorts of methods, but have not obtained wealth. In such a case, one should consider abandoning it.' This is what it means to abandon desire. English version: 'Furthermore, this son of a family sometimes obtains wealth through these methods, and having obtained wealth, he makes extensive arrangements, constantly protecting it himself, fearing that it will be confiscated by the king, stolen by thieves, washed away by water, or burned by fire. He will also think: 'If I hide it, I fear it will be lost later, if I try to make a profit, I fear it will not succeed. Or a bad son might be born in the family, who will squander my wealth.' This is the great calamity of desire, all because of the root of desire, which leads to these disasters and changes. English version: 'Furthermore, this son of a family constantly has this thought, wanting to protect his wealth. Later, it will still be confiscated by the king, robbed by thieves, washed away by water, or burned by fire; the hidden wealth will also not be kept; even if he tries to make a profit, he will not succeed; a bad son will be born in the family, who will squander the wealth, not even one ten-thousandth will be left, and he will feel sorrow and suffering, beating his chest and crying out: 'The wealth I originally obtained is now all lost!' Thus he becomes foolish and confused, his mind disordered, this is the great calamity of desire, because of this root of desire, one cannot reach the state of non-action. English version: 'Furthermore, because of this root of desire, people put on armor, hold weapons, and attack each other. Because of attacking each other, either in front of the elephant troops, or in front of the horse troops, or in front of the infantry, or in front of the chariots, they see horses fighting horses, elephants fighting elephants, chariots fighting chariots, infantry fighting infantry, or they cut and kill each other, stabbing each other with spears. In such cases, desire is a great calamity. Because of the root of desire, these disasters and changes occur.'
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「複次，緣此欲本，著鎧執仗，或在城門、或在城上，共相斫射，或以槊刺、或以鐵輪而轢其頭，或消鐵相灑。受此苦惱，死者眾多。
「複次，欲者亦無有常，皆代謝變易，不停不解。此欲變易無常者，此謂欲為大患。
「云何當舍離欲？若能修行除貪慾者，是謂舍欲。謂諸有沙門、婆羅門，不知欲之大患，亦復不知舍欲之原，如實不知沙門、沙門威儀，不知婆羅門、婆羅門威儀，此非沙門、婆羅門，亦復不能舉身作證而自遊戲。謂諸沙門、婆羅門審知欲為大患，能捨離欲，如實不虛。知沙門有沙門威儀，知婆羅門有婆羅門威儀，已身作證而自遊戲，是為舍離於欲。
「云何色味？設有見剎利女種、婆羅門女種、長者女種，年十四、十五、十六，不長不短，不肥不瘦，不白不黑，端政無雙，世之希有。彼最初見彼顏色，起喜樂想，是謂色味。
「云何為色大患？複次。若后見彼女人，年八十、九十，乃至百歲，顏色變異，年過少壯，牙齒缺落，頭髮皓白，身體垢界，皮緩面皺，脊僂呻吟，身如故車，形體戰掉，扶杖而行。云何，比丘！初見妙色，后復變易，豈非是大患乎？」
諸比丘對曰：「如是。世尊！」
世尊告諸比丘：「是謂色為大患。複次，此若見彼女人，身抱重患，臥于床褥，失大小便，不能起止。云何，比丘！本見妙色，今致此患，豈非大患乎？」
諸比丘對曰：「如是。世尊！」
世尊告曰：「諸比丘！是謂色為大患。複次，比丘！若見彼女人身壞命終，將詣塳間
『再者，因為這種慾望的根本，人們穿上鎧甲，拿起武器，或在城門，或在城墻上，互相砍殺，或用長矛刺，或用鐵輪碾壓頭部，或潑灑鐵水。遭受這些痛苦，死去的人很多。 『再者，慾望也是無常的，都會新陳代謝，變化不停，不會停止。這種慾望變化無常，這就是說慾望是巨大的禍患。 『應當如何捨棄慾望呢？如果能夠修行去除貪慾，這就是捨棄慾望。那些沙門、婆羅門，不知道慾望的巨大禍患，也不知道捨棄慾望的根源，不真正瞭解沙門、沙門的威儀，不瞭解婆羅門、婆羅門的威儀，這些人不是沙門、婆羅門，也不能親身作證而自在遊戲。那些沙門、婆羅門真正知道慾望是巨大的禍患，能夠捨棄慾望，真實不虛。知道沙門有沙門的威儀，知道婆羅門有婆羅門的威儀，已經親身作證而自在遊戲，這就是捨棄慾望。 『什麼是色的滋味呢？假設看到剎帝利種姓的女子、婆羅門種姓的女子、長者種姓的女子，年齡十四、十五、十六歲，不高不矮，不胖不瘦，不白不黑，端莊美麗，世間罕見。最初看到她們的容貌，產生喜悅的想法，這就是色的滋味。 『什麼是色的大禍患呢？再者，如果後來看到那個女人，年齡八十、九十，甚至一百歲，容顏改變，年華老去，牙齒脫落，頭髮花白，身體污垢，面板鬆弛，面容皺紋，駝背彎腰，身體像舊車一樣，形體顫抖，拄著枴杖行走。怎麼樣，比丘們！最初看到美好的容貌，後來又發生變化，難道不是大禍患嗎？』 眾比丘回答說：『是的，世尊！』 世尊告訴眾比丘：『這就是色的大禍患。再者，如果看到那個女人，身患重病，躺在床上，大小便失禁，不能起身。怎麼樣，比丘們！原本看到美好的容貌，現在卻導致這種疾病，難道不是大禍患嗎？』 眾比丘回答說：『是的，世尊！』 世尊說：『諸位比丘！這就是色的大禍患。再者，比丘們！如果看到那個女人身體壞死，生命終結，被送到墳地』
'Furthermore, because of this root of desire, people put on armor and take up weapons, either at the city gate or on the city wall, they hack and shoot at each other, or stab with spears, or crush heads with iron wheels, or splash molten iron. Suffering these torments, many die.' 'Furthermore, desires are also impermanent, they all undergo metabolism, change without ceasing, and do not stop. This impermanence of desires, this is what is meant by desire being a great affliction.' 'How should one abandon desire? If one can cultivate the removal of greed, this is called abandoning desire. Those ascetics and Brahmins who do not know the great affliction of desire, nor do they know the origin of abandoning desire, do not truly understand the demeanor of ascetics and ascetics, do not understand the demeanor of Brahmins and Brahmins, these are not ascetics or Brahmins, nor can they personally testify and play freely. Those ascetics and Brahmins who truly know that desire is a great affliction, who can abandon desire, truly and without falsehood, who know that ascetics have the demeanor of ascetics, who know that Brahmins have the demeanor of Brahmins, who have personally testified and play freely, this is abandoning desire.' 'What is the taste of form? Suppose one sees a woman of the Kshatriya caste, a woman of the Brahmin caste, a woman of the elder caste, aged fourteen, fifteen, or sixteen, neither tall nor short, neither fat nor thin, neither white nor black, with unparalleled beauty, rare in the world. When one first sees their appearance, one has thoughts of joy and pleasure, this is the taste of form.' 'What is the great affliction of form? Furthermore, if later one sees that woman, aged eighty, ninety, or even a hundred years old, her appearance has changed, her youth has passed, her teeth have fallen out, her hair is white, her body is filthy, her skin is loose, her face is wrinkled, her back is hunched, her body is like an old cart, her form trembles, and she walks with a cane. How is it, monks! Having first seen a beautiful appearance, and later it changes, is this not a great affliction?' The monks replied: 'Yes, Venerable One!' The Venerable One told the monks: 'This is the great affliction of form. Furthermore, if one sees that woman, suffering from a serious illness, lying on a bed, incontinent of urine and feces, unable to get up. How is it, monks! Having originally seen a beautiful appearance, and now it leads to this illness, is this not a great affliction?' The monks replied: 'Yes, Venerable One!' The Venerable One said: 'Monks! This is the great affliction of form. Furthermore, monks! If one sees that woman's body is broken and her life has ended, and she is taken to the cemetery'
。云何，比丘！本見妙色，今以變改，于中見起苦樂想，豈非大患乎？」
諸比丘對曰：「如是。世尊！」
世尊告曰：「是謂色為大患。複次，若見彼女人，死經一日、二日、三日、四日、五日，乃至七日，身體膀脹爛臭，散落一處。云何，比丘！本有妙色，今致此變，豈非大患乎？」
諸比丘對曰：「如是。世尊！」
世尊告曰：「是謂色為大患。複次，若見彼女人，烏、鵲、鴟、鷲競來食啖，或為狐、狗、狼、虎所見食啖，或為蜎飛蠢動、極細蠕蟲而見食啖。云何，比丘！彼本有妙色，今致此變，于中起苦、樂想，豈非大患乎？」
諸比丘對曰：「如是。世尊！」
世尊告曰：「是謂色為大患。複次，若見彼女人身，蟲鳥以食其半，腸胃肉血污穢不凈。云何，比丘！彼本有妙色，今致此變，于中起苦、樂想，此非大患乎？」
諸比丘對曰：「如是。世尊！」
世尊告曰：「是謂色為大患。複次，若見彼女人身，血肉以盡，骸骨相連。云何，比丘！彼本有妙色，今致此變，于中起苦、樂想，此豈非大患乎？」
諸比丘對曰：「如是。世尊！」
世尊告曰：「是謂色為大患。複次，若見彼女人身，血肉以盡，唯有筋纏束薪。云何，比丘！本有妙色，今致此變，于中起苦、樂想，此非大患乎？」
諸比丘對曰：「如是。世尊！」
世尊告曰：「是謂色為大患
現代漢語譯本：『比丘們，你們想想，原本看到美好的容貌，現在卻變得如此不堪，如果因此產生苦樂的感受，這難道不是大患嗎？』 比丘們回答說：『是的，世尊。』 世尊說：『這就是說，色是大患。再者，如果看到那個女人，死後一天、兩天、三天、四天、五天，甚至七天，身體腫脹腐爛發臭，散落一地。比丘們，你們想想，原本美好的容貌，現在變成這樣，難道不是大患嗎？』 比丘們回答說：『是的，世尊。』 世尊說：『這就是說，色是大患。再者，如果看到那個女人，被烏鴉、喜鵲、貓頭鷹、老鷹爭相啄食，或者被狐貍、狗、狼、老虎等野獸吞食，或者被細小的昆蟲蠕動啃食。比丘們，你們想想，她原本美好的容貌，現在變成這樣，如果因此產生苦樂的感受，這難道不是大患嗎？』 比丘們回答說：『是的，世尊。』 世尊說：『這就是說，色是大患。再者，如果看到那個女人的身體，被蟲鳥吃掉一半，腸胃肉血污穢不凈。比丘們，你們想想，她原本美好的容貌，現在變成這樣，如果因此產生苦樂的感受，這難道不是大患嗎？』 比丘們回答說：『是的，世尊。』 世尊說：『這就是說，色是大患。再者，如果看到那個女人的身體，血肉已經消失，只剩下骨頭相連。比丘們，你們想想，她原本美好的容貌，現在變成這樣，如果因此產生苦樂的感受，這難道不是大患嗎？』 比丘們回答說：『是的，世尊。』 世尊說：『這就是說，色是大患。再者，如果看到那個女人的身體，血肉已經消失，只剩下筋纏繞著骨頭。比丘們，你們想想，原本美好的容貌，現在變成這樣，如果因此產生苦樂的感受，這難道不是大患嗎？』 比丘們回答說：『是的，世尊。』 世尊說：『這就是說，色是大患。』
English version: 'Monks, consider this: having seen a beautiful form, now it is changed, and from that arises feelings of pleasure and pain. Is this not a great affliction?' The monks replied: 'Yes, Venerable Sir.' The Blessed One said: 'This is what is meant by form being a great affliction. Furthermore, if one sees that woman, dead for one day, two days, three days, four days, five days, even seven days, her body swollen, rotten, and stinking, scattered in pieces. Monks, consider this: having had a beautiful form, now it has come to this change. Is this not a great affliction?' The monks replied: 'Yes, Venerable Sir.' The Blessed One said: 'This is what is meant by form being a great affliction. Furthermore, if one sees that woman, being eaten by crows, magpies, owls, and vultures, or being eaten by foxes, dogs, wolves, and tigers, or being eaten by tiny, wriggling worms. Monks, consider this: she once had a beautiful form, now it has come to this change, and from that arises feelings of pleasure and pain. Is this not a great affliction?' The monks replied: 'Yes, Venerable Sir.' The Blessed One said: 'This is what is meant by form being a great affliction. Furthermore, if one sees that woman's body, half-eaten by birds and insects, her intestines, flesh, and blood filthy and impure. Monks, consider this: she once had a beautiful form, now it has come to this change, and from that arises feelings of pleasure and pain. Is this not a great affliction?' The monks replied: 'Yes, Venerable Sir.' The Blessed One said: 'This is what is meant by form being a great affliction. Furthermore, if one sees that woman's body, the flesh and blood gone, only bones remaining. Monks, consider this: she once had a beautiful form, now it has come to this change, and from that arises feelings of pleasure and pain. Is this not a great affliction?' The monks replied: 'Yes, Venerable Sir.' The Blessed One said: 'This is what is meant by form being a great affliction. Furthermore, if one sees that woman's body, the flesh and blood gone, only sinews binding the bones. Monks, consider this: having had a beautiful form, now it has come to this change, and from that arises feelings of pleasure and pain. Is this not a great affliction?' The monks replied: 'Yes, Venerable Sir.' The Blessed One said: 'This is what is meant by form being a great affliction.'
。複次，若復見彼女人身，骸骨散落，各在一處，或腳骨一處，或膊骨一處，或䏶骨一處，或臗骨一處，或脅肋一處，或肩臂骨一處，或頸骨一處，或髑髏一處。云何，諸比丘！本有妙色，今致此變，于中起苦、樂想，此豈非大患乎？」
諸比丘對曰：「如是。世尊！」
世尊告曰：「是謂色為大患。複次，若見彼女人身，骨皓白色，或似鴿色。云何，比丘！本有妙色，今致此變，于中起苦、樂想，豈非大患乎？」
諸比丘對曰：「如是。世尊！」
世尊告曰：「是謂色為大患。複次，若見彼女人，骸骨經無數歲，或有腐爛壞敗，與土同色。云何，比丘！彼本有妙色，今致此變，于中起苦、樂想，豈非大患乎？」
諸比丘對曰：「如是。世尊！」
世尊告曰：「是謂色為大患。複次，此色無常、變易，不得久停，無有老幼，是謂色為大患。
「云何色為出要？若能捨離於色，除諸亂想，是謂舍離於色。謂諸沙門、婆羅門，於色著色，不知大患，亦不捨離，如實而不知，此非沙門、婆羅門，于沙門不知沙門威儀，于婆羅門不知婆羅門威儀，不能己身作證而自遊戲。謂諸有沙門、婆羅門，於色不著色，深知為大患，能知舍離，是謂于沙門知沙門威儀，于婆羅門知婆羅門威儀，己身作證而自遊戲，是謂舍離於色。
「云何為名痛味？於是，比丘！得樂痛時，便知我得樂痛；得苦痛時，便知我得苦痛；若得不苦不樂痛時，便知我得不苦不樂痛
現代漢語譯本：再者，如果看到那個女人的身體，骸骨散落，各在一處，或者腳骨在一處，或者肩胛骨在一處，或者大腿骨在一處，或者髖骨在一處，或者肋骨在一處，或者肩臂骨在一處，或者頸骨在一處，或者頭蓋骨在一處。怎麼樣，各位比丘！原本美好的容貌，現在變成這樣，對此產生苦樂的想法，這難道不是大患嗎？ 各位比丘回答說：『是的，世尊！』 世尊說：『這就是說色是大患。再者，如果看到那個女人的身體，骨頭呈現皓白色，或者像鴿子的顏色。怎麼樣，比丘！原本美好的容貌，現在變成這樣，對此產生苦樂的想法，難道不是大患嗎？』 各位比丘回答說：『是的，世尊！』 世尊說：『這就是說色是大患。再者，如果看到那個女人，骸骨經過無數年，有的已經腐爛敗壞，和泥土顏色一樣。怎麼樣，比丘！她原本美好的容貌，現在變成這樣，對此產生苦樂的想法，難道不是大患嗎？』 各位比丘回答說：『是的，世尊！』 世尊說：『這就是說色是大患。再者，這色是無常的、會變化的，不能長久停留，沒有老少之分，這就是說色是大患。』 『怎樣才能從色中解脫呢？如果能夠捨棄對色的執著，去除各種雜亂的想法，這就是捨棄了色。那些沙門、婆羅門，執著於色，不知道色是大患，也不能捨棄，不瞭解真相，這些人不是真正的沙門、婆羅門，他們不瞭解沙門的威儀，也不瞭解婆羅門的威儀，不能通過自身證悟而自在遊戲。那些沙門、婆羅門，不執著於色，深刻知道色是大患，能夠捨棄，這些人才是瞭解沙門威儀的沙門，瞭解婆羅門威儀的婆羅門，能夠通過自身證悟而自在遊戲，這就是捨棄了色。』 『什麼是感受的滋味？比丘們，當感受到快樂的感受時，就應該知道我正在感受快樂的感受；當感受到痛苦的感受時，就應該知道我正在感受痛苦的感受；當感受到不苦不樂的感受時，就應該知道我正在感受不苦不樂的感受。』
English version: Furthermore, if one sees that woman's body, with bones scattered, each in a different place, perhaps the foot bones in one place, or the shoulder bones in one place, or the thigh bones in one place, or the hip bones in one place, or the rib bones in one place, or the shoulder and arm bones in one place, or the neck bones in one place, or the skull in one place. What do you think, monks? The original beautiful form, now changed to this, and from this arises thoughts of pleasure and pain, is this not a great affliction? The monks replied: 'Yes, Venerable Sir!' The Blessed One said: 'This is what is meant by form being a great affliction. Furthermore, if one sees that woman's body, the bones are pure white, or like the color of a dove. What do you think, monks? The original beautiful form, now changed to this, and from this arises thoughts of pleasure and pain, is this not a great affliction?' The monks replied: 'Yes, Venerable Sir!' The Blessed One said: 'This is what is meant by form being a great affliction. Furthermore, if one sees that woman, the bones after countless years, some have decayed and rotted, the same color as the earth. What do you think, monks? Her original beautiful form, now changed to this, and from this arises thoughts of pleasure and pain, is this not a great affliction?' The monks replied: 'Yes, Venerable Sir!' The Blessed One said: 'This is what is meant by form being a great affliction. Furthermore, this form is impermanent, changing, cannot remain long, without old or young, this is what is meant by form being a great affliction.' 'How does one escape from form? If one can abandon attachment to form, remove all confused thoughts, this is what is meant by abandoning form. Those ascetics and Brahmins, attached to form, do not know the great affliction of form, nor can they abandon it, they do not understand the truth, these are not true ascetics or Brahmins, they do not understand the conduct of ascetics, nor the conduct of Brahmins, they cannot realize it themselves and play freely. Those ascetics and Brahmins, not attached to form, deeply know the great affliction of form, and can abandon it, these are the ascetics who understand the conduct of ascetics, the Brahmins who understand the conduct of Brahmins, they can realize it themselves and play freely, this is what is meant by abandoning form.' 'What is the taste of feeling? Monks, when experiencing a pleasant feeling, one should know 'I am experiencing a pleasant feeling'; when experiencing a painful feeling, one should know 'I am experiencing a painful feeling'; when experiencing a neither-pleasant-nor-painful feeling, one should know 'I am experiencing a neither-pleasant-nor-painful feeling.'
。若得食樂痛時，便知我得食樂痛；若得食苦痛時，便知我得食苦痛；若得食不苦不樂痛時，便知我得不苦不樂痛。不食苦痛時，便自知我不食苦痛；若不食樂痛時，便自知我不食樂痛；若不食不苦不樂痛時，便自知我不食不苦不樂痛。
「複次，比丘！若得樂痛，爾時不得苦痛，亦復無不苦不樂痛，爾時我唯有樂痛。若得苦痛時，爾時無有樂痛，亦無不苦不樂痛，唯有苦痛。若復，比丘！得不苦不樂痛時，爾時無有樂痛、苦痛，唯有不苦不樂痛。複次，痛者無常、變易之法，以知痛無常、變易法者，是謂痛為大患。
「云何痛為出要？若能于痛舍離於痛，除諸亂想，是謂舍離於痛。諸有沙門、婆羅門于痛著痛，不知大患，亦不捨離，如實而不知，此非沙門、婆羅門，于沙門不知沙門威儀，于婆羅門不知婆羅門威儀，不能以身作證而自遊戲。諸有沙門、婆羅門于痛不著痛，深知為大患，能知舍離，是謂于沙門知沙門威儀，于婆羅門知婆羅門威儀，以身作證而自遊戲，是謂舍離於痛。
「複次，比丘！若有沙門、婆羅門不知苦痛、樂痛、不苦不樂痛，如實而不知，復教化人使行者，此非其宜。若有沙門、婆羅門能捨離痛，如實而知，復勸教人使遠離之，此正其宜，是謂舍離於痛。
「我今，比丘！以說著欲、味欲，欲為大患，復能捨者；亦說著色、味色，色為大患，能捨離色；以說著痛、味痛，痛為大患，能捨離痛，諸如來所應行者，所謂施設者，我今周訖。常當念在樹下空閑之處，坐禪思惟，莫有懈怠，是謂我之教敕
現代漢語譯本：如果感受到快樂的感受時，便知道我感受到了快樂的感受；如果感受到痛苦的感受時，便知道我感受到了痛苦的感受；如果感受到不苦不樂的感受時，便知道我感受到了不苦不樂的感受。沒有感受到痛苦的感受時，便自己知道我沒有感受到痛苦的感受；如果沒有感受到快樂的感受時，便自己知道我沒有感受到快樂的感受；如果沒有感受到不苦不樂的感受時，便自己知道我沒有感受到不苦不樂的感受。 再者，比丘！如果感受到快樂的感受，那時就沒有痛苦的感受，也沒有不苦不樂的感受，那時我只有快樂的感受。如果感受到痛苦的感受時，那時就沒有快樂的感受，也沒有不苦不樂的感受，只有痛苦的感受。如果，比丘！感受到不苦不樂的感受時，那時就沒有快樂的感受、痛苦的感受，只有不苦不樂的感受。再者，感受是無常、變易的法則，因為知道感受是無常、變易的法則，這就是說感受是很大的禍患。 如何才能從感受中解脫出來呢？如果能夠捨棄感受，去除各種雜亂的想法，這就是捨棄感受。那些執著于感受的沙門、婆羅門，不知道感受是很大的禍患，也不能捨棄感受，不能如實地瞭解，這些人不是真正的沙門、婆羅門，對於沙門不知道沙門的威儀，對於婆羅門不知道婆羅門的威儀，不能以自身來證明而自在地修行。那些不執著于感受的沙門、婆羅門，深刻地知道感受是很大的禍患，能夠知道捨棄感受，這些人才是真正的沙門，知道沙門的威儀，才是真正的婆羅門，知道婆羅門的威儀，能夠以自身來證明而自在地修行，這就是捨棄感受。 再者，比丘！如果有沙門、婆羅門不知道痛苦的感受、快樂的感受、不苦不樂的感受，不能如實地瞭解，又教導他人修行，這是不合適的。如果有沙門、婆羅門能夠捨棄感受，如實地瞭解，又勸導他人遠離感受，這才是合適的，這就是捨棄感受。 我現在，比丘！已經說了對於慾望的執著、對於慾望的貪戀，慾望是很大的禍患，能夠捨棄慾望；也說了對於色相的執著、對於色相的貪戀，色相是很大的禍患，能夠捨棄色相；也說了對於感受的執著、對於感受的貪戀，感受是很大的禍患，能夠捨棄感受，這些都是如來所應該做的，所謂施設的教導，我已經全部講完了。你們應當常常在樹下空閑的地方，坐禪思惟，不要懈怠，這就是我的教誨。
English version: If one experiences a pleasant feeling, one knows, 'I am experiencing a pleasant feeling.' If one experiences a painful feeling, one knows, 'I am experiencing a painful feeling.' If one experiences a neither-pleasant-nor-painful feeling, one knows, 'I am experiencing a neither-pleasant-nor-painful feeling.' When one does not experience a painful feeling, one knows, 'I am not experiencing a painful feeling.' When one does not experience a pleasant feeling, one knows, 'I am not experiencing a pleasant feeling.' When one does not experience a neither-pleasant-nor-painful feeling, one knows, 'I am not experiencing a neither-pleasant-nor-painful feeling.' Furthermore, monks, when a pleasant feeling is experienced, at that time there is no painful feeling, nor is there a neither-pleasant-nor-painful feeling; at that time, there is only a pleasant feeling. When a painful feeling is experienced, at that time there is no pleasant feeling, nor is there a neither-pleasant-nor-painful feeling; there is only a painful feeling. And, monks, when a neither-pleasant-nor-painful feeling is experienced, at that time there is no pleasant feeling, no painful feeling; there is only a neither-pleasant-nor-painful feeling. Furthermore, feelings are impermanent and subject to change. Knowing that feelings are impermanent and subject to change, this is to see feelings as a great danger. How does one escape from feelings? If one can abandon feelings, eliminate all confused thoughts, this is called abandoning feelings. Those ascetics and brahmins who are attached to feelings, who do not know the great danger of feelings, and who do not abandon them, do not truly understand. These are not true ascetics or brahmins. They do not know the conduct of ascetics or brahmins, and they cannot practice and realize the truth for themselves. Those ascetics and brahmins who are not attached to feelings, who deeply understand the great danger of feelings, and who know how to abandon them, these are true ascetics who know the conduct of ascetics, and true brahmins who know the conduct of brahmins. They can practice and realize the truth for themselves. This is called abandoning feelings. Furthermore, monks, if there are ascetics or brahmins who do not know painful feelings, pleasant feelings, and neither-pleasant-nor-painful feelings as they truly are, and yet teach others to practice, this is not appropriate. If there are ascetics or brahmins who can abandon feelings, who truly understand them, and who also encourage others to abandon them, this is appropriate. This is called abandoning feelings. Now, monks, I have spoken about the attachment to desire, the craving for desire, that desire is a great danger, and that one can abandon desire. I have also spoken about the attachment to form, the craving for form, that form is a great danger, and that one can abandon form. I have also spoken about the attachment to feeling, the craving for feeling, that feeling is a great danger, and that one can abandon feeling. All that the Tathagatas should do, all that should be taught, I have now completed. You should always be mindful, in quiet places under trees, to sit in meditation and contemplate, and not be lazy. This is my teaching.
。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有三不牢要。云何為三？身不牢要、命不牢要、財不牢要。是謂，比丘！有此三不牢要。於此，比丘！三不牢要中，當求方便，成三牢要。云何為三？不牢要身，求于牢要；不牢要命，求于牢要；不牢要財，求于牢要。
「云何不牢要身，求于牢要？所謂謙敬禮拜，隨時問訊。是謂不牢要身，求于牢要。
「云何不牢要命，求于牢要？於是，若有善男子、善女人，盡形壽不殺生，不加刀杖，常知慚愧，有慈悲心，普念一切眾生；盡形壽不盜，恒念惠施，心無吝相；盡形壽不淫，亦不他淫；盡形壽不妄語，常念至誠，不欺世人；盡形壽不飲酒，意不錯亂，持佛禁戒。是謂命不牢要，求于牢要。
「云何財不牢要，求于牢要？若有善男子、善女人，常念惠施與沙門、婆羅門、諸貧匱者，須食者與食，須漿與漿，衣被、飲食、床敷臥具、病瘦醫藥、舍宅、城郭，所須之具悉皆與之。如是，財不牢要，求于牢要。
「是謂，比丘！以此三不牢要，求此三牢要。」
爾時，世尊便說此偈：
「知身不牢要， 命亦不牢固， 財貨衰耗法， 當求牢要者。 人身甚難得， 命亦不久停， 財貨磨滅法， 歡喜念惠施。」
爾時，諸比丘聞佛所說，歡喜奉行
當時，眾比丘聽聞佛陀的教誨，都歡喜地遵照奉行。 （一〇） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有三種不牢靠的事物。哪三種呢？身體不牢靠、生命不牢靠、財富不牢靠。這就是，比丘們！這有三種不牢靠的事物。對於這三種不牢靠的事物，應當尋求方法，成就三種牢靠的事物。哪三種呢？對於不牢靠的身體，尋求牢靠；對於不牢靠的生命，尋求牢靠；對於不牢靠的財富，尋求牢靠。』 『怎樣對於不牢靠的身體，尋求牢靠呢？就是謙虛恭敬地禮拜，隨時問候。這就是對於不牢靠的身體，尋求牢靠。』 『怎樣對於不牢靠的生命，尋求牢靠呢？就是，如果有善男子、善女人，終其一生不殺生，不使用刀杖，常懷慚愧之心，有慈悲心，普遍關懷一切眾生；終其一生不偷盜，常念佈施，心中沒有吝嗇之相；終其一生不邪淫，也不與他人邪淫；終其一生不妄語，常念真誠，不欺騙世人；終其一生不飲酒，意念不混亂，持守佛陀的戒律。這就是對於不牢靠的生命，尋求牢靠。』 『怎樣對於不牢靠的財富，尋求牢靠呢？如果有善男子、善女人，常念佈施給沙門、婆羅門、各種貧困的人，需要食物的就給食物，需要飲料的就給飲料，衣服、飲食、床鋪臥具、疾病醫藥、房屋、城郭，凡是他們需要的都給予。這樣，就是對於不牢靠的財富，尋求牢靠。』 『這就是，比丘們！用這三種不牢靠的事物，尋求這三種牢靠的事物。』 當時，世尊就說了這首偈語： 『知道身體不牢靠，生命也不牢固，財富是會衰敗的，應當尋求牢靠的。人身非常難得，生命也不能長久停留，財富是會消磨滅亡的，應當歡喜地想著佈施。』 當時，眾比丘聽聞佛陀的教誨，都歡喜地遵照奉行。
At that time, the monks, having heard what the Buddha had said, joyfully practiced accordingly. (10) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks, 'There are three things that are not reliable. What are the three? The body is not reliable, life is not reliable, and wealth is not reliable. This is it, monks! There are these three unreliable things. Among these three unreliable things, one should seek means to achieve three reliable things. What are the three? For the unreliable body, seek reliability; for the unreliable life, seek reliability; for the unreliable wealth, seek reliability.' 'How does one seek reliability for the unreliable body? It is through humbly and respectfully bowing, and inquiring at appropriate times. This is seeking reliability for the unreliable body.' 'How does one seek reliability for the unreliable life? It is that if there are good men or good women who, for their entire lives, do not kill, do not use knives or weapons, are always mindful of shame, have a compassionate heart, and universally care for all living beings; for their entire lives, do not steal, are always mindful of giving, and have no stinginess in their hearts; for their entire lives, do not engage in sexual misconduct, nor with others; for their entire lives, do not lie, are always mindful of sincerity, and do not deceive the world; for their entire lives, do not drink alcohol, so that their minds are not confused, and uphold the Buddha's precepts. This is seeking reliability for the unreliable life.' 'How does one seek reliability for the unreliable wealth? It is that if there are good men or good women who are always mindful of giving to the Shramanas, Brahmins, and all those in poverty, giving food to those who need food, giving drink to those who need drink, clothing, food, bedding, medicine for the sick, houses, cities, and all the things they need. In this way, one seeks reliability for the unreliable wealth.' 'This is it, monks! With these three unreliable things, seek these three reliable things.' At that time, the World-Honored One then spoke this verse: 'Knowing that the body is unreliable, life is also not firm, wealth is subject to decay, one should seek what is reliable. The human body is very difficult to obtain, life also does not stay long, wealth is subject to destruction, one should joyfully think of giving.' At that time, the monks, having heard what the Buddha had said, joyfully practiced accordingly.
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第一德、福業 三因、三安、瞿 三夜、病、惡行 苦除、不牢要
增壹阿含經三供養品第二十二
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有三人，世人所應供養。云何為三？如來、至真、等正覺，世人所應供養；如來弟子漏盡阿羅漢，世人所應供養；轉輪聖王，世人所應供養。
「有何因緣，如來世人所應供養乎？夫如來者，不伏者伏，不降者降，不度者度，未得解脫者令得解脫，未般涅槃者使成涅槃，無救護者與作救護，盲者與作眼目，病者與作救護。最尊第一，魔若魔天、天及人民，于中最尊福田，可敬可貴，與人作導，令知正路，未知道者與說導教，以此因緣，如來世人所應供養。
「復有何因緣，如來弟子漏盡阿羅漢世人所應供養乎？比丘當知，漏盡阿羅漢以度生死源，更不復受有，以得無上法，淫、怒、癡盡，永不得全，是世福田。以此因緣本末，使漏盡阿羅漢世人所應供養。
「復以何因緣，轉輪聖王世人所應供養？比丘當知，轉輪聖王以法治化，終不殺生，復教化人使不殺生；自不盜竊，亦復教他人使不偷盜；自不淫泆，復教他人不行淫泆；自不妄語，亦復教人使不妄語；自不兩舌，斗亂彼此，亦復教他人使不兩舌；自不嫉妒、恚、癡，亦復教他人不習此法；自行正見，復教他人使不邪見。以此因緣，以此本末，使轉輪聖王世人所應供養。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本 第一德、福業，三因、三安、瞿，三夜、病、惡行，苦除、不牢要。 《增壹阿含經》三供養品第二十二 （一） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有三種人，世人應當供養。哪三種呢？如來、至真、等正覺，世人應當供養；如來的弟子，漏盡的阿羅漢，世人應當供養；轉輪聖王，世人應當供養。』 『因為什麼因緣，如來是世人應當供養的呢？因為如來能調伏不肯被調伏的，降伏不肯被降伏的，度化不肯被度化的，使未得解脫的得到解脫，使未入涅槃的成就涅槃，為無救護的人提供救護，為盲人提供眼睛，為病人提供救護。是最尊貴第一的，魔、魔天、天以及人民，在他們之中是最尊貴的福田，值得尊敬和珍視，引導人們，使他們知道正確的道路，為不知道的人講解引導教誨。因為這個因緣，如來是世人應當供養的。』 『又因為什麼因緣，如來的弟子，漏盡的阿羅漢是世人應當供養的呢？比丘們應當知道，漏盡的阿羅漢已經度脫了生死的根源，不再受輪迴，因為得到了無上的佛法，淫慾、嗔怒、愚癡都已斷盡，永遠不會再有，是世間的福田。因為這個因緣的本末，使得漏盡的阿羅漢是世人應當供養的。』 『又因為什麼因緣，轉輪聖王是世人應當供養的呢？比丘們應當知道，轉輪聖王以正法治理教化，終身不殺生，也教化他人不殺生；自己不偷盜，也教導他人不偷盜；自己不邪淫，也教導他人不行邪淫；自己不妄語，也教導他人不妄語；自己不挑撥離間，也教導他人不挑撥離間；自己不嫉妒、嗔恚、愚癡，也教導他人不學習這些惡法；自己奉行正見，也教導他人不持邪見。因為這個因緣，因為這個本末，使得轉輪聖王是世人應當供養的。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。
English version First virtue, blessed deeds, three causes, three securities, Qu, three nights, sickness, evil deeds, suffering removed, not firm and essential. The Twenty-second Chapter on Three Offerings from the Ekottara Agama Sutra (1) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the World Honored One addressed the monks, 'There are three kinds of people whom the world should make offerings to. What are the three? The Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, the world should make offerings to; the Tathagata's disciples, the Arhats who have exhausted their outflows, the world should make offerings to; the Wheel-Turning Sage King, the world should make offerings to.' 'For what reason should the world make offerings to the Tathagata? Because the Tathagata subdues those who are not subdued, pacifies those who are not pacified, liberates those who are not liberated, enables those who have not attained liberation to attain it, enables those who have not entered Nirvana to achieve Nirvana, provides protection for those who have no protection, provides eyes for the blind, and provides protection for the sick. He is the most honored and foremost, among demons, demon-heavens, heavens, and people, he is the most honored field of merit, worthy of respect and cherishing, guiding people, enabling them to know the right path, explaining and guiding those who do not know. For this reason, the Tathagata is worthy of the world's offerings.' 'For what reason should the world make offerings to the Tathagata's disciples, the Arhats who have exhausted their outflows? Monks should know that the Arhats who have exhausted their outflows have already transcended the source of birth and death, no longer undergo rebirth, because they have attained the unsurpassed Dharma, lust, anger, and ignorance are all extinguished, and will never return, they are the field of merit in the world. Because of this cause and effect, the Arhats who have exhausted their outflows are worthy of the world's offerings.' 'For what reason should the world make offerings to the Wheel-Turning Sage King? Monks should know that the Wheel-Turning Sage King governs and teaches with the Dharma, never killing living beings, and also teaches others not to kill; he himself does not steal, and also teaches others not to steal; he himself does not engage in sexual misconduct, and also teaches others not to engage in sexual misconduct; he himself does not lie, and also teaches others not to lie; he himself does not sow discord, and also teaches others not to sow discord; he himself is not jealous, angry, or ignorant, and also teaches others not to learn these evil ways; he himself practices right view, and also teaches others not to hold wrong views. Because of this cause and effect, the Wheel-Turning Sage King is worthy of the world's offerings.' At that time, the monks, having heard what the Buddha had said, joyfully practiced it.
。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告阿難：「有三善根，不可窮盡，漸至涅槃界。云何為三？所謂于如來所而種功德，此善根不可窮盡。于正法而種功德，此善根不可窮盡。于聖眾而種功德，此善根不可窮盡。是謂，阿難！此三善根不可窮盡，得至涅槃界。是故，阿難！當求方便，獲此不可窮盡之福。如是，阿難！當作是學。」
爾時，阿難聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此三痛。云何為三？所謂樂痛、苦痛、不苦不樂痛。諸比丘當知，彼樂痛者，欲愛使也；彼苦痛者，瞋恚使也；不苦不樂痛者，是癡使也。是故，諸比丘！當學方便，求滅此使。所以然者，當自熾然，當自修行法，得無比法。諸比丘當知，我滅度后，其有比丘念自熾然，修其行法，得無比法，此則是第一聲聞。
「云何，比丘！當自熾然，當自修行，得修行法，獲無比法？於是，比丘！內自觀身，外自觀身，內外自觀身而自遊戲；內觀痛，外觀痛，內外觀痛；內觀意，外觀意，內外觀意；內觀法，外觀法，內外觀法而自遊戲。如是，比丘！當自熾然，盛修行其法，得無比法。諸比丘行此法者，于聲聞中第一弟子。如是，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有三事，覆則妙，露則不妙
現代漢語譯本 （二） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴阿難：『有三種善根，不可窮盡，逐漸達到涅槃的境界。哪三種呢？就是在如來那裡種下功德，這種善根不可窮盡；在正法那裡種下功德，這種善根不可窮盡；在聖眾那裡種下功德，這種善根不可窮盡。這就是，阿難！這三種善根不可窮盡，能夠達到涅槃的境界。所以，阿難！應當尋求方便，獲得這不可窮盡的福報。就這樣，阿難！應當這樣學習。』 那時，阿難聽聞佛陀所說，歡喜地奉行。 （三） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有這三種感受。哪三種呢？就是樂的感受、苦的感受、不苦不樂的感受。諸位比丘應當知道，那樂的感受，是欲愛的驅使；那苦的感受，是瞋恚的驅使；不苦不樂的感受，是愚癡的驅使。所以，諸位比丘！應當學習方便，尋求滅除這些驅使。之所以這樣，應當自己熾熱精進，應當自己修行佛法，獲得無與倫比的佛法。諸位比丘應當知道，我滅度之後，如果有比丘能夠念茲在茲地精進，修行佛法，獲得無與倫比的佛法，這便是第一聲聞。』 『怎麼樣，比丘！應當自己熾熱精進，應當自己修行，獲得修行的方法，獲得無與倫比的佛法呢？就是，比丘！在內觀察自己的身體，在外觀察自己的身體，在內外觀察自己的身體而自在遊戲；在內觀察感受，在外觀察感受，在內外觀察感受；在內觀察意念，在外觀察意念，在內外觀察意念；在內觀察法，在外觀察法，在內外觀察法而自在遊戲。這樣，比丘！應當自己熾熱精進，盛大地修行佛法，獲得無與倫比的佛法。諸位比丘修行此法，在聲聞弟子中就是第一。就這樣，比丘！應當這樣學習。』 那時，眾比丘聽聞佛陀所說，歡喜地奉行。 （四） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有三件事，遮蓋起來就很好，暴露出來就不好了。
English version (Two) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the World-Honored One said to Ananda, 'There are three roots of goodness that are inexhaustible, gradually leading to the realm of Nirvana. What are the three? They are: planting merit in the presence of the Tathagata, this root of goodness is inexhaustible; planting merit in the True Dharma, this root of goodness is inexhaustible; planting merit in the Sangha, this root of goodness is inexhaustible. These, Ananda, are the three roots of goodness that are inexhaustible and can lead to the realm of Nirvana. Therefore, Ananda, you should seek means to obtain this inexhaustible blessing. Thus, Ananda, you should learn.' Then, Ananda, having heard what the Buddha said, joyfully practiced it. (Three) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the World-Honored One said to the monks, 'There are these three feelings. What are the three? They are the feeling of pleasure, the feeling of pain, and the feeling of neither pleasure nor pain. Monks, you should know that the feeling of pleasure is driven by desire; the feeling of pain is driven by anger; and the feeling of neither pleasure nor pain is driven by ignorance. Therefore, monks! You should learn the means to seek the extinction of these drivers. The reason for this is that you should be zealous yourselves, you should practice the Dharma yourselves, and obtain the incomparable Dharma. Monks, you should know that after my passing, if there is a monk who is mindful and zealous, practices the Dharma, and obtains the incomparable Dharma, this is the foremost disciple among the Sravakas.' 'How, monks, should you be zealous yourselves, practice yourselves, obtain the method of practice, and obtain the incomparable Dharma? It is that, monks, you should internally observe your body, externally observe your body, and internally and externally observe your body while being at ease; internally observe feelings, externally observe feelings, and internally and externally observe feelings; internally observe thoughts, externally observe thoughts, and internally and externally observe thoughts; internally observe dharmas, externally observe dharmas, and internally and externally observe dharmas while being at ease. Thus, monks, you should be zealous yourselves, greatly practice the Dharma, and obtain the incomparable Dharma. Monks who practice this Dharma are the foremost disciples among the Sravakas. Thus, monks, you should learn.' Then, the monks, having heard what the Buddha said, joyfully practiced it. (Four) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, the World-Honored One said to the monks, 'There are three things that are good when covered, but not good when exposed.'
。云何為三？一者女人，覆則妙，露則不妙；婆羅門咒術，覆則妙，露則不妙；邪見之業，覆則妙，露則不妙。是謂，比丘！有此三事，覆則妙，露則不妙。
「復有三事，露則妙，覆則不妙。云何為三？日、月，露則妙，覆則不妙；如來法語，露則妙，覆則不妙。是謂，比丘！有此三事，露則妙，覆則不妙。」
爾時，世尊便說此偈：
「女人及咒術， 邪見不善行， 此是世三法， 覆隱而最妙。 日月廣所照， 如來正法語， 此是三世法， 露則第一妙。
「是故，諸比丘！當露現如來法，勿使覆隱。如是，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「此三有為有為相。云何為三？知所從起，知當遷變，知當滅盡。彼云何知所從起？所謂生，長大成五陰形，得諸持、入，是謂所從起。彼云何為滅盡？所謂死，命過不住、無常，諸陰散壞，宗族別離，命根斷絕，是謂為滅盡。彼云何變易？齒落、發白、氣力竭盡，年遂衰微，身體解散，是謂為變易法。是為，比丘！三有為有為相，當知此三有為相，善分別之。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「愚人有三相三法，不可恃怙。云何為三？於是，愚者不可思惟而思惟之；不可論說而論說之；不可行者而修習之
現代漢語譯本：什麼是三種情況？第一種是女人，遮掩起來就顯得美好，暴露出來就不美好；婆羅門咒術，遮掩起來就顯得美好，暴露出來就不美好；邪見的行為，遮掩起來就顯得美好，暴露出來就不美好。比丘們，這就是這三種情況，遮掩起來就顯得美好，暴露出來就不美好。 還有三種情況，暴露出來就顯得美好，遮掩起來就不美好。什麼是三種情況？太陽和月亮，暴露出來就顯得美好，遮掩起來就不美好；如來的教法，暴露出來就顯得美好，遮掩起來就不美好。比丘們，這就是這三種情況，暴露出來就顯得美好，遮掩起來就不美好。 當時，世尊說了這首偈語： 『女人和咒術，邪見的不善行為，這是世間的三種法，遮掩起來最美好。太陽和月亮廣照四方，如來正法，這是世間的三種法，暴露出來最美好。』 『因此，各位比丘！應當顯露如來的教法，不要使它被遮掩。比丘們，應當這樣學習。』 當時，各位比丘聽了佛的教誨，歡喜地奉行。 （五） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『這三種是有為法的特徵。什麼是三種？知道它的起源，知道它會變化，知道它會滅盡。他們如何知道它的起源？所謂生，長大成五蘊的形體，獲得各種持、入，這就是它的起源。他們如何知道它的滅盡？所謂死，生命過去不再存在、無常，各種蘊散壞，宗族離散，命根斷絕，這就是它的滅盡。他們如何知道它的變化？牙齒脫落、頭髮變白、氣力耗盡，年歲衰老，身體解散，這就是它的變化。比丘們，這就是有為法的三種特徵，應當知道這三種有為法的特徵，好好地分辨它們。比丘們，應當這樣學習。』 當時，各位比丘聽了佛的教誨，歡喜地奉行。 （六） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『愚人有三種特徵和三種行為，不可依賴。什麼是三種？愚人對於不應該思考的事情卻去思考；對於不應該談論的事情卻去談論；對於不應該做的事情卻去修習。
English version: What are the three things? The first is a woman; when covered, she is beautiful, but when exposed, she is not. The Brahmin's incantations; when covered, they are beautiful, but when exposed, they are not. The actions of wrong views; when covered, they are beautiful, but when exposed, they are not. These, bhikkhus, are the three things that are beautiful when covered, but not beautiful when exposed. There are also three things that are beautiful when exposed, but not beautiful when covered. What are the three? The sun and moon; when exposed, they are beautiful, but when covered, they are not. The Tathagata's teachings; when exposed, they are beautiful, but when covered, they are not. These, bhikkhus, are the three things that are beautiful when exposed, but not beautiful when covered. At that time, the World-Honored One spoke this verse: 'Women and incantations, evil actions of wrong views, these are the three worldly things, most beautiful when concealed. The sun and moon shine widely, the Tathagata's true teachings, these are the three worldly things, most beautiful when exposed.' 'Therefore, bhikkhus! You should reveal the Tathagata's teachings, do not let them be concealed. Thus, bhikkhus! You should train yourselves.' At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. (5) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One said to the bhikkhus: 'These three are the characteristics of conditioned things. What are the three? Knowing their origin, knowing their change, and knowing their cessation. How do they know their origin? It is called birth, growing into the form of the five aggregates, obtaining various holdings and entrances, this is called their origin. How do they know their cessation? It is called death, life passing away and ceasing to exist, impermanence, the disintegration of the aggregates, the separation of family, the severing of the life force, this is called their cessation. How do they know their change? Teeth falling out, hair turning white, strength exhausted, age declining, the body dissolving, this is called their change. Bhikkhus, these are the three characteristics of conditioned things, you should know these three characteristics of conditioned things, and discern them well. Thus, bhikkhus! You should train yourselves.' At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. (6) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One said to the bhikkhus: 'A fool has three characteristics and three actions, which are unreliable. What are the three? A fool thinks about what should not be thought about; speaks about what should not be spoken about; and practices what should not be practiced.'
。
「云何愚者不可思惟而思念之？於是，愚者意三行便思憶之。云何為三？於是，愚者起嫉心，於他財物及於女色，心念惡言悉興嫉心：『彼之所有，愿是我許。』如是，愚者不可思惟而思惟之。
「云何愚者不可論說而論說之？於是，愚者造口四過。云何為四？於是，愚者恒喜妄言、綺語、惡口、斗亂彼此。如是，愚者造口四過。
「云何愚者造于惡行？於是，愚者造身惡行，常念殺生、竊盜、淫泆。如是，愚者造于惡行。如是，比丘！愚者有此三行，愚癡之人習此三事。
「複次，比丘！智者有三事，當念修行。云何為三？於是，智者應思惟者，便思惟之；應論說者，便論說之；應行善者，便修行善。
「彼云何智者應思惟事，便思惟之？於是，智者思惟意三行。云何為三？於是，智者不嫉妒、恚、癡，常行正見，見他財貨，不生想念。如是，智者應思惟者，便思惟之。
「云何智者應論說之？於是，智者成就口四行。云何為四？於是，智者不行妄語，亦不教人妄語，見人妄語者意不喜樂，是謂智者而護其口。複次，智者不行綺語、惡口、斗亂彼此，亦不教人使行綺語、惡口、斗亂。如是，智者成就口四行。
「云何智者成就身三行？於是，智者思惟身行，無所觸犯。然復智者自不殺生，亦不教人殺生，見人殺者心不喜樂。自不偷竊，不教人盜，見人盜者心不喜樂。亦不淫泆，見他女人色，心不起想，亦不教人使行淫泆。設見老母，視之如己親，中者如姊，小者如妹，意無高下。如是，智者身成就三行，是謂智者所行
現代漢語譯本 『愚者如何進行不應思惟的思惟呢？』於是，愚者在意的三個方面進行思憶。哪三個方面呢？於是，愚者生起嫉妒心，對於他人的財物和女色，心中懷著惡念，充滿嫉妒：『但願那些都是我的。』像這樣，愚者進行不應思惟的思惟。 『愚者如何進行不應談論的談論呢？』於是，愚者造作口頭的四種過失。哪四種呢？於是，愚者總是喜歡妄語、花言巧語、惡語傷人、挑撥離間。像這樣，愚者造作口頭的四種過失。 『愚者如何造作惡行呢？』於是，愚者造作身體的惡行，總是想著殺生、偷盜、淫亂。像這樣，愚者造作惡行。比丘們！愚者有這三種行為，愚癡的人習慣於這三件事。 『再者，比丘們！智者有三件事，應當用心修行。哪三件呢？』於是，智者應該思惟的，就思惟；應該談論的，就談論；應該行善的，就行善。 『智者如何進行應該思惟的思惟呢？』於是，智者思惟意的三個方面。哪三個方面呢？於是，智者不嫉妒、不嗔恚、不愚癡，總是奉行正見，看到他人的財物，不生貪念。像這樣，智者進行應該思惟的思惟。 『智者如何進行應該談論的談論呢？』於是，智者成就口頭的四種行為。哪四種呢？於是，智者不說妄語，也不教唆他人說妄語，看到他人說妄語也不高興，這就是智者守護自己的口。再者，智者不說花言巧語、惡語傷人、挑撥離間，也不教唆他人說花言巧語、惡語傷人、挑撥離間。像這樣，智者成就口頭的四種行為。 『智者如何成就身體的三種行為呢？』於是，智者思惟身體的行為，不犯任何過錯。而且智者自己不殺生，也不教唆他人殺生，看到他人殺生也不高興。自己不偷盜，不教唆他人偷盜，看到他人偷盜也不高興。也不淫亂，看到其他女人的美色，心中不起邪念，也不教唆他人淫亂。如果看到年老的婦女，就視如自己的母親，年中的視如自己的姐姐，年幼的視如自己的妹妹，心中沒有高低之分。像這樣，智者身體成就三種行為，這就是智者所行的。
English version 'How does a fool think about what should not be thought about?' Then, a fool reflects on three aspects of the mind. What are the three? Then, a fool arises with jealousy, towards others' possessions and women, harboring evil thoughts, filled with jealousy: 'May those things be mine.' Thus, a fool thinks about what should not be thought about. 'How does a fool speak about what should not be spoken about?' Then, a fool commits four verbal transgressions. What are the four? Then, a fool always likes to lie, use flowery language, speak harshly, and cause discord. Thus, a fool commits four verbal transgressions. 'How does a fool commit evil deeds?' Then, a fool commits evil bodily deeds, always thinking of killing, stealing, and sexual misconduct. Thus, a fool commits evil deeds. Monks! A fool has these three actions, and a foolish person is accustomed to these three things. 'Furthermore, monks! A wise person has three things, which should be practiced diligently. What are the three? Then, a wise person thinks about what should be thought about; speaks about what should be spoken about; and does good deeds that should be done.' 'How does a wise person think about what should be thought about?' Then, a wise person thinks about three aspects of the mind. What are the three? Then, a wise person is not jealous, not angry, not ignorant, always practices right view, and upon seeing others' possessions, does not develop greed. Thus, a wise person thinks about what should be thought about. 'How does a wise person speak about what should be spoken about?' Then, a wise person achieves four verbal actions. What are the four? Then, a wise person does not lie, nor does he encourage others to lie, and is not pleased when seeing others lie. This is how a wise person guards their speech. Furthermore, a wise person does not use flowery language, speak harshly, or cause discord, nor does he encourage others to use flowery language, speak harshly, or cause discord. Thus, a wise person achieves four verbal actions. 'How does a wise person achieve three bodily actions?' Then, a wise person reflects on bodily actions, not committing any transgressions. Moreover, a wise person does not kill, nor does he encourage others to kill, and is not pleased when seeing others kill. He does not steal, nor does he encourage others to steal, and is not pleased when seeing others steal. He does not engage in sexual misconduct, and upon seeing the beauty of other women, does not develop lustful thoughts, nor does he encourage others to engage in sexual misconduct. If he sees an elderly woman, he regards her as his own mother; a middle-aged woman as his own sister; and a young woman as his own younger sister, without any sense of superiority or inferiority. Thus, a wise person achieves three bodily actions, and this is what a wise person practices.'
。如是，比丘！有此三有為之相。是故，諸比丘！愚者三相常當舍離，此三智者所行，不發斯須。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此三法，不可覺知，不見、不聞，經歷生死，未曾瞻睹，我及爾等曾不見聞。云何為三？所謂賢聖戒，不可覺知，不見、不聞，經歷生死，未曾瞻睹，我及爾等曾不見聞。賢聖三昧、賢聖智慧，不可覺知，不見、不聞，如今我身並及汝等，皆悉覺知賢聖禁戒、賢聖三昧、賢聖智慧，皆悉成就，不復受有，已斷生死根原。是故，諸比丘！當念修行此三法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有三法甚可敬愛，世人所貪。云何為三？所謂少壯，甚可愛敬，世人所貪。無病，甚可愛敬，世人所貪。壽命，甚可愛敬，世人所貪。是謂，比丘！有此三法，甚可愛敬，世人所貪。
「複次，比丘！雖有此三法，甚可愛敬，世人所貪，然更有三法，不可愛敬，世人所不貪。云何為三？雖有少壯，然必當老，不可愛敬，世人所不貪。比丘當知，雖有無病，然必當病，不可愛敬，世人所不貪。比丘當知，雖有壽命，然必當死，不可愛敬，世人所不貪。是故，諸比丘！設有少壯，當求不老，至涅槃界；雖有無病，當求方便，使不有病；雖有壽命，當求方便，使不命終
現代漢語譯本： 「是的，比丘們！這有三種有為的特徵。因此，比丘們！愚者的這三種特徵應當常常捨棄，這三種是智者所行的，不會片刻停留在那裡。所以，比丘們！你們應當這樣學習。」
當時，比丘們聽聞佛陀所說，歡喜地奉行。
（七）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴比丘們：「有這三種法，是不可覺知的，不見、不聞，經歷生死，未曾見過，我和你們都未曾見聞。哪三種呢？所謂賢聖的戒律，是不可覺知的，不見、不聞，經歷生死，未曾見過，我和你們都未曾見聞。賢聖的三昧、賢聖的智慧，是不可覺知的，不見、不聞，如今我身以及你們，都完全覺知了賢聖的禁戒、賢聖的三昧、賢聖的智慧，都完全成就，不再受有，已經斷絕了生死的根源。因此，比丘們！應當念修行這三種法。所以，比丘們！你們應當這樣學習。」
當時，比丘們聽聞佛陀所說，歡喜地奉行。
（八）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴比丘們：「有三種法非常值得敬愛，世人所貪求。哪三種呢？所謂少壯，非常可愛敬，世人所貪求。無病，非常可愛敬，世人所貪求。壽命，非常可愛敬，世人所貪求。這就是，比丘們！這有三種法，非常可愛敬，世人所貪求。
「再者，比丘們！雖然有這三種法，非常可愛敬，世人所貪求，然而還有三種法，不可愛敬，世人所不貪求。哪三種呢？雖然有少壯，然而必定會衰老，不可愛敬，世人所不貪求。比丘應當知道，雖然無病，然而必定會生病，不可愛敬，世人所不貪求。比丘應當知道，雖然有壽命，然而必定會死亡，不可愛敬，世人所不貪求。因此，比丘們！即使有少壯，應當尋求不老，到達涅槃的境界；即使無病，應當尋求方便，使不生病；即使有壽命，應當尋求方便，使不死亡。」 現代漢語譯本： 「是的，比丘們！這有三種有為的特徵。因此，比丘們！愚者的這三種特徵應當常常捨棄，這三種是智者所行的，不會片刻停留在那裡。所以，比丘們！你們應當這樣學習。」
當時，比丘們聽聞佛陀所說，歡喜地奉行。
（七）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴比丘們：「有這三種法，是不可覺知的，不見、不聞，經歷生死，未曾見過，我和你們都未曾見聞。哪三種呢？所謂賢聖的戒律，是不可覺知的，不見、不聞，經歷生死，未曾見過，我和你們都未曾見聞。賢聖的三昧、賢聖的智慧，是不可覺知的，不見、不聞，如今我身以及你們，都完全覺知了賢聖的禁戒、賢聖的三昧、賢聖的智慧，都完全成就，不再受有，已經斷絕了生死的根源。因此，比丘們！應當念修行這三種法。所以，比丘們！你們應當這樣學習。」
當時，比丘們聽聞佛陀所說，歡喜地奉行。
（八）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴比丘們：「有三種法非常值得敬愛，世人所貪求。哪三種呢？所謂少壯，非常可愛敬，世人所貪求。無病，非常可愛敬，世人所貪求。壽命，非常可愛敬，世人所貪求。這就是，比丘們！這有三種法，非常可愛敬，世人所貪求。
「再者，比丘們！雖然有這三種法，非常可愛敬，世人所貪求，然而還有三種法，不可愛敬，世人所不貪求。哪三種呢？雖然有少壯，然而必定會衰老，不可愛敬，世人所不貪求。比丘應當知道，雖然無病，然而必定會生病，不可愛敬，世人所不貪求。比丘應當知道，雖然有壽命，然而必定會死亡，不可愛敬，世人所不貪求。因此，比丘們！即使有少壯，應當尋求不老，到達涅槃的境界；即使無病，應當尋求方便，使不生病；即使有壽命，應當尋求方便，使不死亡。」
English version: 'Yes, monks! There are these three characteristics of the conditioned. Therefore, monks! These three characteristics of the foolish should always be abandoned. These three are what the wise practice, and they do not linger there for even a moment. Therefore, monks! You should train yourselves in this way.'
At that time, the monks, having heard what the Buddha said, joyfully practiced it.
(7)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the Blessed One said to the monks: 'There are these three things that are unknowable, unseen, unheard, experienced through the cycle of birth and death, never witnessed, and neither I nor you have ever seen or heard them. What three? The noble precepts are unknowable, unseen, unheard, experienced through the cycle of birth and death, never witnessed, and neither I nor you have ever seen or heard them. The noble concentration, the noble wisdom, are unknowable, unseen, unheard. Now, my body and yours have fully realized the noble precepts, the noble concentration, the noble wisdom, all fully accomplished, no longer subject to existence, having cut off the root of birth and death. Therefore, monks! You should be mindful to practice these three things. Therefore, monks! You should train yourselves in this way.'
At that time, the monks, having heard what the Buddha said, joyfully practiced it.
(8)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the Blessed One said to the monks: 'There are three things that are very worthy of love and respect, which people crave. What three? Youth is very worthy of love and respect, which people crave. Health is very worthy of love and respect, which people crave. Life is very worthy of love and respect, which people crave. These, monks! are the three things that are very worthy of love and respect, which people crave.
'Furthermore, monks! Although there are these three things that are very worthy of love and respect, which people crave, there are also three things that are not worthy of love and respect, which people do not crave. What three? Although there is youth, it will surely age, not worthy of love and respect, which people do not crave. Monks should know that although there is health, it will surely become ill, not worthy of love and respect, which people do not crave. Monks should know that although there is life, it will surely die, not worthy of love and respect, which people do not crave. Therefore, monks! Even if there is youth, one should seek non-aging, reaching the realm of Nirvana; even if there is health, one should seek a way to not become ill; even if there is life, one should seek a way to not die.' English version: 'Yes, monks! There are these three characteristics of the conditioned. Therefore, monks! These three characteristics of the foolish should always be abandoned. These three are what the wise practice, and they do not linger there for even a moment. Therefore, monks! You should train yourselves in this way.'
At that time, the monks, having heard what the Buddha said, joyfully practiced it.
(7)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the Blessed One said to the monks: 'There are these three things that are unknowable, unseen, unheard, experienced through the cycle of birth and death, never witnessed, and neither I nor you have ever seen or heard them. What three? The noble precepts are unknowable, unseen, unheard, experienced through the cycle of birth and death, never witnessed, and neither I nor you have ever seen or heard them. The noble concentration, the noble wisdom, are unknowable, unseen, unheard. Now, my body and yours have fully realized the noble precepts, the noble concentration, the noble wisdom, all fully accomplished, no longer subject to existence, having cut off the root of birth and death. Therefore, monks! You should be mindful to practice these three things. Therefore, monks! You should train yourselves in this way.'
At that time, the monks, having heard what the Buddha said, joyfully practiced it.
(8)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the Blessed One said to the monks: 'There are three things that are very worthy of love and respect, which people crave. What three? Youth is very worthy of love and respect, which people crave. Health is very worthy of love and respect, which people crave. Life is very worthy of love and respect, which people crave. These, monks! are the three things that are very worthy of love and respect, which people crave.
'Furthermore, monks! Although there are these three things that are very worthy of love and respect, which people crave, there are also three things that are not worthy of love and respect, which people do not crave. What three? Although there is youth, it will surely age, not worthy of love and respect, which people do not crave. Monks should know that although there is health, it will surely become ill, not worthy of love and respect, which people do not crave. Monks should know that although there is life, it will surely die, not worthy of love and respect, which people do not crave. Therefore, monks! Even if there is youth, one should seek non-aging, reaching the realm of Nirvana; even if there is health, one should seek a way to not become ill; even if there is life, one should seek a way to not die.'
。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「猶如春時天雨大雹，設如來不出世，眾生入地獄，亦復如是。是時，女人入地獄多於男子。所以然者，比丘當知，以三事故，眾生之類，身壞命終，入三惡趣。云何為三？所謂貪慾、睡眠、調戲，有此三事纏著心意，身壞命終，入三惡趣。
「女人竟日習玩三法而自娛樂。云何為三？晨朝以嫉妒心而自纏縛，若至日中，復以睡眠結而自纏裹，向暮以貪慾心而自纏縛。以此因緣，使彼女人身壞命終，生三惡趣。是故，諸比丘！當念離此三法。」
爾時，世尊便說此偈：
「嫉妒睡眠調， 貪慾是惡法， 牽人至地獄， 至竟無解脫。 是以當舍離， 嫉妒及睡調， 亦當舍于欲， 莫造彼惡行。
「是故，諸比丘！當念去離嫉妒，無慳吝心，常行惠施，不著睡眠，當行不染，不著貪慾。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此三法，習之、玩之，不知厭足，亦復不能至休息處。云何為三？所謂貪慾。若有人習此法，初無厭足。若復有人習飲酒者，初無厭足。若復有人修習睡眠，初無厭足。是謂，比丘！若有人習此三法者，初無厭足，亦復不能至滅盡之處。是故，諸比丘！常當舍離此三法，不親近之
『如是，諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （九） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『就像春天時天降大冰雹一樣，如果如來沒有出世，眾生就會墮入地獄，也是如此。那時，女人墮入地獄的要比男人多。這是什麼原因呢？比丘們應當知道，因為有三種原因，眾生在身壞命終后，會墮入三惡道。哪三種呢？就是貪慾、睡眠、嬉戲，這三種事物纏繞著心意，身壞命終后，就會墮入三惡道。』 『女人整天都在習玩這三種法而自娛自樂。哪三種呢？早晨以嫉妒心來束縛自己，到了中午，又以睡眠的束縛來纏裹自己，傍晚又以貪慾心來束縛自己。因為這些因緣，使得那些女人身壞命終后，墮入三惡道。所以，諸位比丘！應當想著遠離這三種法。』 當時，世尊就說了這首偈： 『嫉妒睡眠和嬉戲，貪慾都是惡法， 牽引人墮入地獄，最終無法解脫。 因此應當舍離，嫉妒以及睡眠和嬉戲， 也應當捨棄貪慾，不要造作那些惡行。 『所以，諸位比丘！應當想著遠離嫉妒，沒有慳吝之心，常常行佈施，不貪戀睡眠，應當行不染著，不貪戀慾望。如是，諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （一〇） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有這三種法，習之、玩之，不知厭足，也不能到達休息之處。哪三種呢？就是貪慾。如果有人習此法，最初就沒有滿足的時候。如果有人習飲酒，最初也沒有滿足的時候。如果有人修習睡眠，最初也沒有滿足的時候。這就是，比丘們！如果有人習這三種法，最初就沒有滿足的時候，也不能到達滅盡之處。所以，諸位比丘！應當常常舍離這三種法，不親近它們。』
'Thus, bhikkhus, should you train yourselves.' Then those bhikkhus, having heard what the Buddha said, were delighted and practiced accordingly. (9) Thus have I heard: At one time the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then the Blessed One addressed the bhikkhus, saying: 'Just as in springtime, when there is a great hailstorm, if the Tathagata did not appear in the world, beings would fall into hell, so it is. At that time, women fall into hell more than men. Why is that? Bhikkhus, you should know that it is because of three things that beings, when their bodies break up after death, fall into the three evil realms. What are the three? They are greed, sleep, and playfulness. These three things entangle the mind, and when the body breaks up after death, one falls into the three evil realms.' 'Women spend their days practicing and playing with these three things for their own amusement. What are the three? In the morning, they bind themselves with jealousy; at midday, they wrap themselves in the bonds of sleep; and in the evening, they bind themselves with greed. Because of these causes, those women, when their bodies break up after death, are born in the three evil realms. Therefore, bhikkhus, you should be mindful to abandon these three things.' Then the Blessed One spoke this verse: 'Jealousy, sleep, and playfulness, greed are evil things, They drag people to hell, and there is no escape. Therefore, you should abandon, jealousy, sleep, and playfulness, You should also abandon desire, and not commit those evil deeds.' 'Therefore, bhikkhus, you should be mindful to abandon jealousy, have no stinginess, always practice giving, not be attached to sleep, practice non-attachment, and not be attached to greed. Thus, bhikkhus, should you train yourselves.' Then those bhikkhus, having heard what the Buddha said, were delighted and practiced accordingly. (10) Thus have I heard: At one time the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then the Blessed One addressed the bhikkhus, saying: 'There are these three things, which if practiced and played with, one does not know satisfaction, nor can one reach a place of rest. What are the three? They are greed. If someone practices this, there is no satisfaction at the beginning. If someone practices drinking alcohol, there is no satisfaction at the beginning. If someone practices sleep, there is no satisfaction at the beginning. This is, bhikkhus, if someone practices these three things, there is no satisfaction at the beginning, nor can one reach the place of extinction. Therefore, bhikkhus, you should always abandon these three things and not associate with them.'
。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
供養、三善根 三痛、三覆露 相、法、三不覺 愛敬、春、無足
增壹阿含經卷第十二 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第十三
東晉罽賓三藏瞿曇僧伽提婆譯
地主品第二十三
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，王波斯匿告諸群臣曰：「汝等催嚴羽寶之車，吾欲往詣世尊所，禮拜問訊。」
是時，左右受王教令，尋嚴駕羽寶之車，即白王曰：「嚴駕已辦，今正是時。」
爾時，王波斯匿即乘寶羽之車，步騎數千，前後圍繞，出舍衛國，至祇洹精舍，往詣世尊所。如諸王法，除去五飾，所謂蓋、天冠、劍、履屣及金拂，舍著一面，至世尊所。頭面禮足，在一面坐。
爾時，世尊與說深法，勸樂令喜。是時，王波斯匿聞說法已，白世尊曰：「唯愿世尊受我三月請，及比丘僧，莫在余處。」是時，世尊默然受波斯匿請。
時，王波斯匿見世尊默然受請，即從坐起，頭面禮足，便退而去。還至舍衛城，敕諸群臣曰：「吾欲飯佛及比丘僧三月供養，給所須物：衣被、飯食、床臥具、病瘦醫藥，汝等亦當發歡喜心。」
諸臣對曰：「如是。」
時，王波斯匿即于宮門外，作大講堂，極為殊妙，懸繒幡蓋，作倡妓樂，不可稱計。施諸浴池，辦諸油燈，辦種種飯食，味有百種。是時，王波斯匿即白：「時到，唯愿世尊臨顧此處
現代漢語譯本：『如是，諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 供養、三善根，三痛、三覆露，相、法、三不覺，愛敬、春、無足。 《增一阿含經》卷第十二 大正藏第02冊 No. 0125 《增一阿含經》 《增一阿含經》卷第十三 東晉罽賓三藏瞿曇僧伽提婆譯 地主品第二十三 （一） 我聽聞是這樣的： 一時，佛陀在舍衛國祇樹給孤獨園。 當時，波斯匿王告訴各位大臣說：『你們快準備好裝飾華麗的寶車，我想要前往世尊那裡，禮拜問候。』 這時，左右侍從接受國王的命令，立刻準備好裝飾華麗的寶車，然後稟告國王說：『已經準備妥當，現在正是時候。』 當時，波斯匿王就乘坐裝飾華麗的寶車，率領數千步兵和騎兵，前後簇擁著，離開舍衛國，前往祇洹精舍，去到世尊那裡。按照諸王的禮儀，脫下五種裝飾品，即傘蓋、天冠、寶劍、鞋子和金拂塵，放在一邊，然後來到世尊面前。頭面禮足，在一旁坐下。 當時，世尊為他講述深奧的佛法，勸導他，使他歡喜。這時，波斯匿王聽聞佛法后，對世尊說：『唯愿世尊接受我三個月的供養，以及比丘僧眾，不要去其他地方。』這時，世尊默然接受了波斯匿王的請求。 當時，波斯匿王見世尊默然接受了他的請求，就從座位上起身，頭面禮足，然後退下離去。回到舍衛城后，他命令各位大臣說：『我想要供養佛陀和比丘僧眾三個月，供給他們所需的物品：衣服、食物、床鋪臥具、醫藥，你們也應當發歡喜心。』 大臣們回答說：『遵命。』 當時，波斯匿王就在宮門外建造了一座大型講堂，非常精美，懸掛著絲綢幡蓋，安排了歌舞伎樂，數量不可計數。設定了浴池，準備了油燈，準備了各種各樣的食物，味道有上百種。這時，波斯匿王稟告說：『時間到了，唯愿世尊光臨這裡。』
English version: 'Thus, O monks! You should train yourselves.' At that time, the monks, having heard what the Buddha had said, joyfully practiced it. Offerings, three roots of good, three pains, three concealments, form, dharma, three non-perceptions, love and respect, spring, without feet. 'Ekottara Agama Sutra', Scroll 12 Taisho Tripitaka Vol. 02, No. 0125, 'Ekottara Agama Sutra' 'Ekottara Agama Sutra', Scroll 13 Translated by the Tripitaka Master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty Chapter 23: The Landlord (1) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, King Pasenadi said to his ministers, 'You should quickly prepare the ornate jeweled chariot, I wish to go to the World Honored One to pay my respects and inquire after his well-being.' At that time, the attendants, having received the king's command, immediately prepared the ornate jeweled chariot and reported to the king, 'The chariot is ready, now is the right time.' At that time, King Pasenadi then rode in the ornate jeweled chariot, with thousands of foot soldiers and cavalry surrounding him, left Sravasti, and went to the Jeta Grove Monastery, to the place of the World Honored One. According to the custom of kings, he removed the five ornaments, namely the canopy, the crown, the sword, the shoes, and the golden whisk, and placed them aside, then went to the World Honored One. He bowed his head to the feet of the Buddha and sat to one side. At that time, the World Honored One spoke profound Dharma to him, encouraging him and making him happy. At that time, King Pasenadi, having heard the Dharma, said to the World Honored One, 'May the World Honored One accept my invitation for three months, along with the community of monks, and not go elsewhere.' At that time, the World Honored One silently accepted Pasenadi's invitation. At that time, King Pasenadi, seeing that the World Honored One had silently accepted his invitation, rose from his seat, bowed his head to the feet of the Buddha, and then withdrew. Returning to Sravasti, he commanded his ministers, 'I wish to offer food to the Buddha and the community of monks for three months, providing them with the necessary items: clothing, food, bedding, and medicine for the sick. You should also rejoice in this.' The ministers replied, 'As you command.' At that time, King Pasenadi built a large lecture hall outside the palace gate, which was extremely magnificent, hung with silk banners and canopies, and arranged for countless musicians and dancers. He set up bathing pools, prepared oil lamps, and prepared various kinds of food, with hundreds of flavors. At that time, King Pasenadi reported, 'The time has come, may the World Honored One grace this place with his presence.'
。」
爾時，世尊以見時到，著衣持缽，將諸比丘僧，前後圍繞，入舍衛城，至彼講堂所。到已，就座而坐，及比丘僧各隨次而坐。
是時，王波斯匿將諸宮人，手自行食，供給所須，乃至三月，無所短乏，給與衣被、飯食、床臥具、病瘦醫藥。見世尊食訖，持種種華散世尊及比丘僧上，更取小座于如來前坐，白世尊曰：「我曾從佛聞以因緣本末：施畜生食者，獲福百倍；與犯戒人食者，獲福千倍；施持戒人食者，獲福萬倍；施斷欲仙人食者，獲福億倍；與向須陀洹食者，獲福不可計。況覆成須陀洹乎？況向斯陀含、得斯陀含道！況向阿那含、得阿那含道！況向阿羅漢、得阿羅漢道！況向辟支佛、得辟支佛！況向如來、至真、等正覺！況成佛及比丘僧！其福功德不可稱計，我今所作功德，今日已辦。」
世尊告曰：「大王！勿作是語，作福無厭。今日何故說所作已辦？所以然者，生死長遠，不可稱記。
「過去久遠，有王名曰地主，統領此閻浮里地。彼王有臣名曰善明，少小與王周旋，無所畏難。是時，彼王分閻浮地半與彼臣使治。是時，善明小王自造城郭，東西十二由旬，廣七由旬，土地豐熟，人民眾多。
「爾時，彼城名曰遠照，善明王主第一夫人名日月光，不長、不短，不肥、不瘦，不白、不黑，顏貌端政，世之希有。口出優缽華香，身作栴檀香。未經幾日，身便懷妊。彼夫人即往白王：『我今有娠。』王聞此語，歡喜踴躍，不能自勝！便敕左右，更施設座具，快樂無比。夫人懷妊日數遂滿，生一男兒
那時，世尊看到時機已到，便穿上袈裟，拿著缽，帶領著眾比丘僧，前後圍繞著，進入舍衛城，來到講堂。到達后，便就座而坐，眾比丘僧也各自按次序坐下。 這時，波斯匿王帶著宮人們，親手準備食物，供給所需，甚至長達三個月，沒有絲毫短缺，供給了衣服、飯食、床鋪臥具、以及治療疾病的藥物。看到世尊用完餐后，便拿著各種鮮花散在世尊和比丘僧身上，又在如來面前取了一個小座坐下，對世尊說：『我曾從佛陀那裡聽到因緣本末：佈施給畜生食物，可以獲得百倍的福報；佈施給犯戒的人食物，可以獲得千倍的福報；佈施給持戒的人食物，可以獲得萬倍的福報；佈施給斷欲的仙人食物，可以獲得億倍的福報；佈施給趨向須陀洹果位的人食物，所獲福報不可計數。更何況是成就須陀洹果位呢？更何況是趨向斯陀含果位、獲得斯陀含道呢！更何況是趨向阿那含果位、獲得阿那含道呢！更何況是趨向阿羅漢果位、獲得阿羅漢道呢！更何況是趨向辟支佛果位、成就辟支佛呢！更何況是趨向如來、至真、等正覺果位呢！更何況是成就佛果以及供養比丘僧呢！其福德功德不可稱量，我今天所做的功德，今天已經完成了。』 世尊告訴他說：『大王！不要這樣說，做善事是不會厭倦的。今天為什麼說所做的已經完成了呢？之所以這樣說，是因為生死輪迴漫長，無法計算。』 『過去很久以前，有一位國王名叫地主，統治著這閻浮提。這位國王有一位大臣名叫善明，從小就和國王在一起，無所畏懼。當時，國王把閻浮提的一半分給這位大臣治理。當時，善明小王自己建造城池，東西長十二由旬，寬七由旬，土地肥沃，人民眾多。』 『當時，這座城池名叫遠照，善明王的第一夫人名叫日月光，不高不矮，不胖不瘦，不白不黑，容貌端莊美麗，世間罕見。口中散發出優缽羅花的香味，身上散發出栴檀的香味。沒過幾天，她就懷了身孕。這位夫人就去告訴國王說：『我現在懷孕了。』國王聽到這話，歡喜雀躍，不能自已！便命令左右，重新佈置座位，快樂無比。夫人懷孕的日子滿了，生下了一個男孩。
At that time, the World Honored One, seeing that the time had come, put on his robe, took his bowl, and, surrounded by the assembly of monks, entered the city of Shravasti and went to the lecture hall. Having arrived, he sat down on his seat, and the monks also sat down in their respective order. At this time, King Pasenadi, along with his palace attendants, personally prepared food and provided for their needs, for as long as three months, without any shortage, providing clothing, food, bedding, and medicine for illnesses. Seeing that the World Honored One had finished his meal, he scattered various flowers on the World Honored One and the assembly of monks, and then took a small seat and sat before the Tathagata, saying to the World Honored One: 'I have heard from the Buddha the origin and end of causes and conditions: giving food to animals brings a hundredfold blessing; giving food to those who break the precepts brings a thousandfold blessing; giving food to those who uphold the precepts brings a ten thousandfold blessing; giving food to ascetics who have renounced desires brings a hundred millionfold blessing; giving food to those who are approaching the state of Srotapanna brings immeasurable blessings. How much more so for those who have attained the state of Srotapanna? How much more so for those who are approaching the state of Sakadagami and attaining the path of Sakadagami! How much more so for those who are approaching the state of Anagami and attaining the path of Anagami! How much more so for those who are approaching the state of Arhat and attaining the path of Arhat! How much more so for those who are approaching the state of Pratyekabuddha and attaining Pratyekabuddha! How much more so for those who are approaching the state of Tathagata, the Truly Enlightened One, the Perfectly Enlightened One! How much more so for those who have attained Buddhahood and for the assembly of monks! Their merit and virtue are immeasurable. The merit I have made today is completed today.' The World Honored One said to him: 'Great King! Do not speak like this, for making merit is without end. Why do you say that what you have done is completed today? The reason for this is that the cycle of birth and death is long and immeasurable.' 'In the distant past, there was a king named Earth Lord, who ruled over this Jambudvipa. This king had a minister named Good Light, who had been with the king since childhood and had no fear. At that time, the king divided half of Jambudvipa to be governed by this minister. At that time, the minor king Good Light built his own city, twelve yojanas in length from east to west, and seven yojanas in width, with fertile land and a large population.' 'At that time, this city was called Far Shining, and King Good Light's first wife was named Sun and Moon Light. She was neither tall nor short, neither fat nor thin, neither white nor black, with a dignified and beautiful appearance, rare in the world. Her mouth emitted the fragrance of the utpala flower, and her body emitted the fragrance of sandalwood. Not many days passed before she became pregnant. This wife then went to tell the king: 'I am now pregnant.' Upon hearing this, the king was overjoyed and could not contain himself! He then ordered his attendants to rearrange the seating, and he was incomparably happy. The days of the wife's pregnancy were fulfilled, and she gave birth to a boy.'
。當生之時，閻浮里內晃然金色，顏貌端政，三十二相，身體金色。善明大王見此太子，歡喜踴躍，慶賀無量，便召諸師，婆羅門、道士，躬抱太子，使彼瞻相：『我今以生此子，卿等與吾瞻相，便立名字。』
「時，諸相師受王教令，各共抱瞻，觀察形貌，咸共白王：『聖王！太子端政無雙，諸根不缺，有三十二相。今此王子當有兩趣。若當在家者，便為轉輪聖王，七寶具足。所謂七寶者，輪寶、象寶、馬寶、珠寶、玉女寶、居士寶、典兵寶，是為七。當有千子，勇悍剛強，能卻眾敵，於此四海之內，不加刀杖，自然靡伏。若此王子出家學道者，成無上正覺，名德遠布，彌滿世界。生此王子，當此之日，光明遠照，今字王子名曰燈光。』時，諸相師以立名字，各退坐而去。
「時，王竟日抱此太子，未常離目。時，王為此王子立三講堂，秋、冬、夏節隨適所宜，宮人婇女充滿宮裡，使吾太子於此遊戲。
「時，王太子年二十九，以信堅固，出家學道；即日出家，即夜成佛。爾時，閻浮里地悉共聞知：『彼王太子出家學道，即日成佛。』父王清旦聞王太子出家學道，即夜成佛。時，父王便作是念：『昨夜吾聞諸天在空皆共稱善，此必善應，非有惡向，我今可往而共相見。』
「時，王將四十億眾，男女圍繞，便詣燈光如來所。到已，頭面禮足，在一面坐；及四十億眾，各共禮足，在一面坐。是時，如來與父王及四十億眾漸說妙論，所謂論者，施論、戒論、生天之論，欲為穢污，漏不凈行，出家為要，獲清凈報
現代漢語譯本：當他出生時，閻浮提內一片金光，容貌端正，具足三十二相，身體呈金色。善明大王見到這位太子，歡喜雀躍，慶賀不已，便召集各位相師、婆羅門和道士，親自抱著太子，讓他們為太子看相：『我如今生了此子，你們為我看看他的相貌，併爲他取個名字。』 現代漢語譯本：當時，各位相師接受國王的命令，各自抱著太子仔細觀察他的形貌，都一同稟告國王：『聖王！太子容貌端正無雙，諸根完好無缺，具足三十二相。這位王子將來會有兩種發展方向。如果他在家，就會成為轉輪聖王，擁有七寶。所謂的七寶是：輪寶、象寶、馬寶、珠寶、玉女寶、居士寶、典兵寶，這便是七寶。他將有一千個兒子，勇猛剛強，能夠擊退所有敵人，在這四海之內，不用刀槍就能使他們自然臣服。如果這位王子出家修道，就會成就無上正覺，名聲遠播，遍滿世界。這位王子出生時，光明遠照，現在給王子取名為燈光。』當時，各位相師為太子取好名字后，各自退下離去。 現代漢語譯本：當時，國王整日抱著這位太子，眼睛從未離開過他。當時，國王為這位王子建造了三座講堂，分別在秋、冬、夏三季，根據季節的適宜性使用，宮女和嬪妃們充滿宮殿，讓太子在這裡嬉戲玩耍。 現代漢語譯本：當時，國王的太子二十九歲時，因為信仰堅定，出家修道；當天出家，當晚就成佛了。那時，閻浮提的所有人都聽說了：『那位國王的太子出家修道，當天就成佛了。』父王清晨聽到太子出家修道，當晚就成佛的訊息。當時，父王便這樣想：『昨晚我聽到諸天在空中都一同稱讚，這必定是好的徵兆，不會有壞的預兆，我現在可以去見見他。』 現代漢語譯本：當時，國王帶領四十億民眾，男女老少圍繞著他，便前往燈光如來所在之處。到達后，國王頭面禮足，在一旁坐下；那四十億民眾，也各自禮足，在一旁坐下。這時，如來為父王和四十億民眾逐漸講述微妙的道理，所講的道理是：佈施的道理、持戒的道理、昇天的道理，慾望是污穢的，不凈的行為是漏失的，出家才是重要的，可以獲得清凈的果報。
English version: At the time of his birth, the Jambudvipa was filled with golden light, his countenance was upright, he possessed the thirty-two marks, and his body was golden. King Shanming, upon seeing this prince, was overjoyed and celebrated immeasurably. He then summoned all the seers, Brahmins, and Taoists, and personally held the prince, asking them to examine his features: 『Now that I have given birth to this son, you all should examine his features for me and give him a name.』 English version: At that time, the seers, having received the king's command, each held the prince and carefully observed his appearance. They all reported to the king: 『Holy King! The prince's countenance is uniquely upright, his faculties are complete, and he possesses the thirty-two marks. This prince will have two paths. If he remains at home, he will become a Chakravartin king, possessing the seven treasures. The so-called seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the jade maiden treasure, the householder treasure, and the military officer treasure, these are the seven. He will have a thousand sons, brave and strong, capable of repelling all enemies. Within these four seas, without using swords or weapons, they will naturally submit. If this prince leaves home to study the Way, he will attain unsurpassed perfect enlightenment, his virtue will spread far and wide, filling the world. At the time of this prince's birth, the light shone far and wide, so now we name the prince Lamp Light.』 At that time, the seers, having given the prince a name, each withdrew and departed. English version: At that time, the king held this prince in his arms all day long, never taking his eyes off him. At that time, the king built three lecture halls for this prince, to be used in the autumn, winter, and summer seasons, according to the suitability of the season. Palace women and concubines filled the palace, allowing the prince to play and enjoy himself here. English version: At that time, when the king's prince was twenty-nine years old, due to his firm faith, he left home to study the Way; he left home on that very day and became a Buddha that very night. At that time, everyone in Jambudvipa heard: 『That king's prince left home to study the Way and became a Buddha on that very day.』 The father king heard in the early morning that the prince had left home to study the Way and had become a Buddha that very night. At that time, the father king thought: 『Last night I heard the gods in the sky all praising this, this must be a good omen, not a bad one, I can go and see him now.』 English version: At that time, the king, leading forty billion people, men and women surrounding him, went to where Lamp Light Tathagata was. Having arrived, the king bowed his head to the ground in reverence and sat to one side; and the forty billion people each bowed in reverence and sat to one side. At this time, the Tathagata gradually explained the subtle teachings to the father king and the forty billion people. The teachings were about: the teachings of giving, the teachings of precepts, the teachings of being born in heaven, that desires are defiled, that impure actions are leaking, that leaving home is essential, and that one can obtain pure rewards.
。爾時，如來觀眾生意，心性柔和；諸佛如來常所說法，苦、習、盡、道，盡與彼四十億眾廣說其義，即于坐上，諸塵垢盡，得法眼凈。
「時，四十億眾白燈光如來曰：『我等意願剃除鬚髮，出家學道。』大王當知。爾時，四十億眾盡得出家學道，即以其日成阿羅漢。
「爾時，燈光如來將四十億眾，皆是無著，游彼國界。國土人民四事供養，衣被、飲食、床臥具、病瘦醫藥，無所渴乏。是時，地主大王聞子燈光成無上正真、等正覺，將四十億眾，皆是無著，游彼國界。『我今當遣信，往請如來在此游化；若使來者，充我本願；若不來者，我躬自當往拜跪問訊。』即敕一臣：『汝往至彼問訊如來，持我名字，頭面禮足，興居輕利，游步康強。云王地主問訊如來，興居輕利，游步康強。唯愿世尊臨顧此土。』
「爾時，彼人受王教敕便往至彼國界。到已，頭面禮足，在一面立，便作是說：『大王地主禮如來足，問訊禮竟，興居輕利，游步康強，唯愿世尊臨顧彼國。』爾時，世尊默然受彼請。
「時，燈光如來將諸大眾，以漸人間遊行，與大比丘四十億眾俱。在在處處，靡不恭敬者，衣被、飯食、床臥具、病瘦醫藥，皆悉貢獻，漸至地主國界，時，地主大王聞燈光如來至此國界，在北婆羅園中，將大比丘眾四十億人：『我今可躬自往迎。』時，地主大王復將四十億眾往詣燈光如來所。到已，頭面禮足，在一面坐。及四十億眾禮足已，在一面坐
現代漢語譯本：當時，如來觀察眾生的根器，心性柔和；諸佛如來經常宣說的苦、集、滅、道四諦，都為那四十億大眾廣泛地講解其含義，他們當即在座位上，所有塵垢都消盡，獲得了清凈的法眼。 當時，四十億大眾對燈光如來說：『我們願意剃除鬚髮，出家修道。』大王您應當知道。當時，四十億大眾都出家修道，當天就都成了阿羅漢。 當時，燈光如來帶領著四十億眾，他們都已無所執著，在那個國界游化。國土人民用四事供養，衣服、飲食、床鋪臥具、醫藥，沒有缺乏的。這時，地主大王聽說他的兒子燈光成了無上正等正覺，帶領著四十億眾，他們都已無所執著，在那個國界游化。『我現在應當派使者，前去邀請如來在此游化；如果他能來，就滿足了我的心願；如果他不來，我就親自前去拜見問候。』於是命令一位大臣：『你前去問候如來，以我的名義，頂禮他的雙足，問候起居是否安好，行走是否康健。說地主國王問候如來，起居是否安好，行走是否康健。希望世尊能光臨此地。』 當時，那人接受國王的命令就前往那個國界。到達后，頂禮佛足，站在一旁，便這樣說道：『大王地主頂禮如來雙足，問候禮畢，起居是否安好，行走是否康健，希望世尊能光臨那個國家。』當時，世尊默然接受了他的邀請。 當時，燈光如來帶領著大眾，逐漸地在人間游化，與大比丘四十億眾同行。所到之處，沒有不恭敬的，衣服、飯食、床鋪臥具、醫藥，都全部供奉，逐漸到達地主國王的國界。這時，地主大王聽說燈光如來到達這個國界，在北婆羅園中，帶領著大比丘眾四十億人：『我現在可以親自前去迎接。』當時，地主大王又帶領著四十億人前往燈光如來所在的地方。到達后，頂禮佛足，在一旁坐下。以及那四十億人頂禮佛足后，在一旁坐下。
English version: At that time, the Tathagata observed the beings' capacities, their minds being gentle and harmonious; the Four Noble Truths of suffering, its origin, its cessation, and the path, which the Buddhas and Tathagatas often taught, were extensively explained to those forty billion people, and immediately on their seats, all defilements were exhausted, and they obtained the pure Dharma Eye. Then, the forty billion people said to Dipankara Tathagata: 'We wish to shave our heads and beards, and leave home to practice the Way.' Great King, you should know. At that time, all forty billion people left home to practice the Way, and on that very day, they all became Arhats. At that time, Dipankara Tathagata led the forty billion people, all of whom were without attachments, to travel in that realm. The people of the land provided the four necessities: clothing, food, bedding, and medicine, without any lack. At this time, the land-owning king heard that his son, Dipankara, had attained the unsurpassed, true, and complete enlightenment, and was leading forty billion people, all of whom were without attachments, to travel in that realm. 'I should now send a messenger to invite the Tathagata to travel and transform here; if he comes, it will fulfill my wish; if he does not come, I will personally go to pay respects and inquire.' He then ordered a minister: 'You go to inquire after the Tathagata, using my name, bow at his feet, and ask if his health is well, and if his walking is strong. Say that the land-owning king inquires after the Tathagata, if his health is well, and if his walking is strong. May the World Honored One come to this land.' At that time, that person received the king's order and went to that realm. Having arrived, he bowed at the Buddha's feet, stood to one side, and then said: 'The land-owning king bows at the Tathagata's feet, having completed the inquiry, if his health is well, and if his walking is strong, may the World Honored One come to that country.' At that time, the World Honored One silently accepted the invitation. At that time, Dipankara Tathagata led the great assembly, gradually traveling in the human world, together with forty billion great Bhikkhus. Wherever they went, there was no one who was not respectful, clothing, food, bedding, and medicine were all offered, and they gradually reached the land-owning king's realm. At this time, the land-owning king heard that Dipankara Tathagata had arrived in this realm, in the Northern Bharata Garden, leading forty billion Bhikkhus: 'I can now personally go to welcome him.' At that time, the land-owning king again led forty billion people to the place where Dipankara Tathagata was. Having arrived, they bowed at the Buddha's feet and sat to one side. And the forty billion people, having bowed at the Buddha's feet, sat to one side.
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「爾時，燈光如來漸與彼王及四十億眾面說妙論，所謂論者，施論、戒論、生天之論，欲為穢污，漏不凈行，出家為要，獲清凈報。爾時，如來觀眾生意，心性柔和，諸佛如來常所說法：苦、習、盡、道，盡與彼四十億眾廣說其義，即于坐上，諸塵垢盡，得法眼凈。
「時，四十億眾白燈光如來曰：『我等意願剃除鬚髮，出家學道。』大王當知。爾時，四十億眾盡得出家學道，即以其日，成阿羅漢道。時，地主國王即從坐起，頭面禮足，便退而去。
「時，燈光如來將八十億眾，皆是阿羅漢，游彼國界，國土人民四事供養：衣被、飯食、床臥具、病瘦醫藥，事事供給，無所乏短。是時，地主國王復于余時，將諸群臣至彼如來所，頭面禮足，在一面坐。是時，燈光如來與彼國王說微妙法，地主大王白如來曰：『唯愿世尊盡我形壽受我供養，及比丘僧，當供給衣被、飯食、床臥具、病瘦醫藥，悉當供給。』爾時，燈光如來默然受彼王請。
「時，王見佛默然受請，重白世尊：『我今從世尊求愿，唯見聽許！』世尊告曰：『如來法者，以過此愿。』王白世尊：『我今求愿者，極為凈妙。』世尊告曰：『所求之愿，云何凈妙？』王白世尊：『如我意中，今日眾僧在一器食，明日複用余器食；今日眾僧著一種服，明日復更易服；今日眾僧坐一種座，明日復更坐餘座；今日使人與眾僧使，明日復更易使人。我所求愿者，正謂此耳。』燈光如來告曰：『隨汝所愿，今正是時。』
「地主大王歡喜踴躍，不能自勝，即從坐起，頭面禮足，便退而去。還至宮中
現代漢語譯本：當時，燈光如來逐漸地為那位國王和四十億大眾宣說微妙的佛法，所說的內容包括佈施的道理、持戒的道理、以及能夠昇天的道理。他指出慾望是污穢的，不凈的行為會帶來煩惱，出家修行才是獲得清凈果報的關鍵。那時，如來觀察到眾生的意念柔和，便為他們宣講諸佛如來常說的四聖諦：苦、集、滅、道，並詳細解釋其中的含義。就在聽法的時候，四十億大眾的塵垢煩惱都消除了，獲得了清凈的法眼。 當時，這四十億大眾對燈光如來說：『我們願意剃除鬚髮，出家修行。』大王您應當知道，當時，這四十億人都出家修行了，並且在當天就證得了阿羅漢果位。那時，地主國王從座位上站起來，向佛陀頂禮，然後就退下了。 當時，燈光如來帶領著八十億位阿羅漢，在那個國家游化，當地的人民用四種供養來供奉他們：衣服、飲食、床鋪臥具、以及醫藥，事事都供給，沒有絲毫的短缺。過了一段時間，地主國王又帶著他的群臣來到如來所在的地方，向佛陀頂禮，然後在一旁坐下。這時，燈光如來為國王宣說微妙的佛法，地主國王對如來說：『我希望世尊能夠在我有生之年接受我的供養，也包括比丘僧團，我會供給他們衣服、飲食、床鋪臥具、以及醫藥，一切都會供給。』當時，燈光如來默然接受了國王的請求。 當時，國王看到佛陀默然接受了他的請求，又對世尊說：『我現在向世尊請求一個願望，希望您能允許！』世尊說：『如來的法，已經超越了這些願望。』國王對世尊說：『我所求的願望，是非常清凈美好的。』世尊問：『你所求的願望，如何清凈美好呢？』國王對世尊說：『我的意思是，今天僧眾用這個器皿吃飯，明天就用其他的器皿吃飯；今天僧眾穿這種衣服，明天就換另一種衣服；今天僧眾坐這種座位，明天就換另一種座位；今天用這個人來侍奉僧眾，明天就換另一個人。我所求的願望，正是這些。』燈光如來說：『隨你的願望，現在正是時候。』 地主國王歡喜雀躍，無法抑制自己的激動，立刻從座位上站起來，向佛陀頂禮，然後就退下了。回到宮中。
English version: At that time, the Tathagata Dipankara gradually expounded the wonderful Dharma to that king and forty billion people. The teachings included the principles of giving, the principles of keeping precepts, and the principles of being reborn in heaven. He pointed out that desires are defiling, impure actions lead to suffering, and that renouncing the household life is the key to obtaining pure rewards. At that time, the Tathagata observed that the minds of the beings were gentle, so he expounded the Four Noble Truths that all Buddhas teach: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering, explaining their meanings in detail. As they listened to the Dharma, the defilements of the forty billion people were eliminated, and they obtained the pure Dharma eye. At that time, the forty billion people said to the Tathagata Dipankara, 'We wish to shave our heads and be ordained to practice the Way.' Your Majesty should know that at that time, all forty billion people renounced the household life to practice the Way, and on that very day, they attained the state of Arhat. At that time, the king of the land rose from his seat, bowed his head to the feet of the Buddha, and then withdrew. At that time, the Tathagata Dipankara, leading eighty billion Arhats, traveled through that country. The people of the land offered them four kinds of requisites: clothing, food, bedding, and medicine, providing everything without any shortage. After some time, the king of the land, along with his ministers, came to where the Tathagata was, bowed his head to the feet of the Buddha, and sat down to one side. At this time, the Tathagata Dipankara expounded the wonderful Dharma to the king. The king of the land said to the Tathagata, 'I wish that the World Honored One would accept my offerings for the rest of my life, including the Sangha of monks. I will provide them with clothing, food, bedding, and medicine, I will provide everything.' At that time, the Tathagata Dipankara silently accepted the king's request. At that time, the king saw that the Buddha had silently accepted his request, and again said to the World Honored One, 'I now ask the World Honored One for a wish, I hope you will allow it!' The World Honored One said, 'The Dharma of the Tathagata transcends these wishes.' The king said to the World Honored One, 'The wish I seek is extremely pure and wonderful.' The World Honored One asked, 'How is the wish you seek pure and wonderful?' The king said to the World Honored One, 'My intention is that today the Sangha uses this vessel to eat, and tomorrow they use other vessels to eat; today the Sangha wears this kind of clothing, and tomorrow they change to another kind of clothing; today the Sangha sits on this kind of seat, and tomorrow they sit on another kind of seat; today this person serves the Sangha, and tomorrow another person serves them. The wish I seek is precisely this.' The Tathagata Dipankara said, 'According to your wish, now is the time.' The king of the land was overjoyed and could not contain his excitement. He immediately rose from his seat, bowed his head to the feet of the Buddha, and then withdrew. He returned to the palace.
。到已，告諸群臣：『我今意欲盡其形壽供養燈光如來、至真、等正覺及比丘眾衣被、飯食、床臥具、病瘦醫藥，汝等亦當勸發佐吾供辦。』諸臣對曰：『如大王教。』去城不遠一由旬內，造立堂舍，雕文刻鏤，五色玄黃，懸繒幡蓋，作倡伎樂，香汁灑地，修治浴池，辦具燈明及甘饌、飲食、施設坐具。便白：『時到，今正是時，愿尊屈顧！』
「時，燈光如來以知時至，著衣持缽，將比丘眾，前後圍繞，便往至講堂所，各各就座而坐。時，地主大王見佛、比丘僧坐訖，將宮人婇女及諸大臣，手自斟酌，行種種飲食，味各百種。大王當知，爾時，地主國王七萬歲中，供養燈光如來及八十億眾諸阿羅漢，未曾懈廢。時，彼如來教化周訖，便於無餘涅槃界而般涅槃。
「時，地主大王以若干百種香花供養，於四衢道路，起四廟寺，各用七寶金、銀、琉璃、水精，懸繒幡蓋，及八十億眾各各以漸于無餘涅槃界而般涅槃。爾時，大王取八十億眾，收其舍利，各各興起神寺，皆懸繒幡蓋，香華供養。大王當知。爾時，地主大王復供養燈光如來寺及八十億羅漢寺，復經七萬歲，隨時供養，然燈、散華，懸繒幡蓋。大王當知，燈光如來遺法滅盡，然後彼王方取滅度。
「爾時，地主大王者豈是異人乎？莫作是觀。所以然者，爾時地主大王者，即我身是。我于爾時，七萬歲中，以衣被、飯食、床臥具、病瘦醫藥，供養彼佛，令不減少。般涅槃后，復於七萬歲中供養形像舍利，燒香、然燈，懸繒幡蓋，無所渴乏。我于爾時，以此功德，求在生死獲此福祐，不求解脫
現代漢語譯本：於是，他告訴所有大臣：『我現在想用我全部的壽命來供養燈光如來、至真、等正覺以及比丘僧眾的衣服、食物、床鋪臥具、生病時的醫藥，你們也應當勸勉協助我來準備這些供養。』大臣們回答說：『遵照大王的旨意。』在離城不遠的一由旬內，建造了殿堂房舍，雕刻著花紋，色彩斑斕，懸掛著絲綢幡蓋，演奏著音樂，用香水灑地，修整了浴池，準備了燈火照明以及美味的食物、飲料，設定了座位。然後稟告說：『時間到了，現在正是時候，希望尊者屈尊光臨！』 當時，燈光如來知道時間已到，就穿上衣服，拿著缽，帶領著比丘僧眾，前後圍繞著，前往講堂，各自就座而坐。當時，地主大王看到佛陀和比丘僧都坐好后，就帶領著宮女和大臣們，親自斟酒，奉上各種各樣的食物，每種食物都有上百種味道。大王您應當知道，當時，地主國王在七萬年中，供養燈光如來和八十億位阿羅漢，從未懈怠。當時，那位如來教化完畢，就在無餘涅槃界進入涅槃。 當時，地主大王用各種各樣的香花供養，在四通八達的道路上，建造了四座廟宇，都用七寶金、銀、琉璃、水晶裝飾，懸掛著絲綢幡蓋，並且八十億位僧眾也各自逐漸在無餘涅槃界進入涅槃。當時，大王收集了八十億位僧眾的舍利，各自興建了神寺，都懸掛著絲綢幡蓋，用香花供養。大王您應當知道，當時，地主大王又供養燈光如來的寺廟和八十億位羅漢的寺廟，又經過了七萬年，隨時供養，點燃燈火，散佈鮮花，懸掛絲綢幡蓋。大王您應當知道，燈光如來的遺法滅盡后，那位國王才進入滅度。 當時，地主大王難道是別人嗎？不要這樣認為。為什麼呢？因為當時的地主大王，就是我的前身。我在那時，七萬年中，用衣服、食物、床鋪臥具、生病時的醫藥，供養那位佛陀，沒有絲毫減少。在佛陀涅槃后，又在七萬年中供養佛陀的形像舍利，燒香、點燈，懸掛絲綢幡蓋，沒有絲毫缺乏。我當時，憑藉這些功德，在生死輪迴中獲得這些福報，而不是爲了求解脫。
English version: Then, he announced to all his ministers: 『I now intend to use my entire lifespan to offer to Dipankara Tathagata, the Perfectly Enlightened One, and the Sangha of monks, clothing, food, bedding, and medicine for illnesses. You should also encourage and assist me in preparing these offerings.』 The ministers replied: 『As Your Majesty commands.』 Within a yojana of the city, he built halls and houses, carved with patterns, colorful, hung with silk banners, with music playing, the ground sprinkled with fragrant water, the bathing pools repaired, lamps prepared, as well as delicious food and drinks, and seats arranged. Then they reported: 『The time has come, now is the right time, may the Venerable One condescend to visit!』 At that time, Dipankara Tathagata, knowing the time had come, put on his robes, took his bowl, and led the Sangha of monks, surrounded by them, to the lecture hall, where they each took their seats. At that time, the King of the Land, seeing that the Buddha and the Sangha had all sat down, led the palace women and ministers, personally pouring wine and offering various kinds of food, each with hundreds of flavors. Your Majesty should know that at that time, the King of the Land, for seventy thousand years, offered to Dipankara Tathagata and eighty billion Arhats, never slacking. At that time, that Tathagata, having completed his teachings, entered Nirvana in the realm of no remainder. At that time, the King of the Land made offerings of various kinds of fragrant flowers, and at the crossroads, built four temples, all decorated with the seven treasures of gold, silver, lapis lazuli, and crystal, hung with silk banners, and the eighty billion monks also gradually entered Nirvana in the realm of no remainder. At that time, the King collected the relics of the eighty billion monks, and built shrines for each of them, all hung with silk banners, and offered fragrant flowers. Your Majesty should know that at that time, the King of the Land also offered to the temple of Dipankara Tathagata and the temples of the eighty billion Arhats, for another seventy thousand years, making offerings at all times, lighting lamps, scattering flowers, and hanging silk banners. Your Majesty should know that after the Dharma of Dipankara Tathagata had been extinguished, that king then entered Parinirvana. At that time, was the King of the Land someone else? Do not think so. Why? Because the King of the Land at that time was none other than myself. At that time, for seventy thousand years, I offered clothing, food, bedding, and medicine for illnesses to that Buddha, without any reduction. After the Buddha entered Parinirvana, for another seventy thousand years, I offered to the Buddha's image and relics, burning incense, lighting lamps, and hanging silk banners, without any lack. At that time, with these merits, I sought these blessings in the cycle of birth and death, not seeking liberation.
。大王當知，爾時所有福德，今有遺余耶？莫作是觀！如我今日觀彼富有，無有毫釐如毛髮許。所以然者，生死長遠，不可稱記，于中悉食福盡，無有毫釐許在。是故，大王！莫作是說言：『我所作福祐，今日已辦。』大王！當作是說：『我今身、口、意所作眾行，盡求解脫，不求在生死福業，便於長夜安隱無量。』」
爾時，王波斯匿便懷恐懼，衣毛皆豎，悲泣交集；以手抆淚，頭面禮世尊足，自陳過狀：「如愚、如騃，無所覺知，唯愿世尊受我悔過！今五體投地，改已往之失，更不造此言教，唯愿世尊受我悔過。」如是再三。
世尊告曰：「善哉！善哉！大王！今于如來前悔其非法，改往修來，我今要受汝悔過，更莫復造。」
爾時，于大眾中有一比丘尼，名迦旃延，即從坐起，頭面禮足，白世尊曰：「今世尊所說，甚為微妙。又世尊告波斯匿王作是語：『大王當知，身、口、意所作眾行，盡求解脫，莫求在生死食其福業，更于長夜獲安隱無量。』所以然者，我自憶三十一劫，飯式詰如來、至真、等正覺，出現於世，明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，游在野馬世界。
「爾時，彼佛到時著衣持缽，入野馬城乞食。是時，城內有一使人，名曰純黑。時，彼使人見如來執缽入城乞食。見已，便作是念：『今如來入城必須飲食。』即入家出食施與如來，興發此愿：『持此功德，莫墮三惡趣中；使我當來之世，亦當值如此聖尊；亦當使彼聖尊為我說法，時得解脫。』世尊並波斯匿王咸共知之
現代漢語譯本：大王應當知道，那時所積累的福德，現在還有剩餘嗎？不要這樣認為！就像我今天觀察那些富人，他們的福德連一根毫毛的剩餘都沒有。之所以這樣，是因為生死輪迴漫長無盡，無法計算，在這過程中，所有的福德都已消耗殆盡，沒有絲毫剩餘。因此，大王！不要說：『我所做的福德，今天已經用完了。』大王！應當這樣說：『我今生身、口、意所做的一切行為，都爲了求解脫，不求在生死輪迴中享受福報，這樣才能在漫長的黑夜中獲得無量的安穩。』 當時，波斯匿王聽後感到恐懼，汗毛都豎了起來，悲傷地哭泣；他用手擦拭眼淚，頭面觸地禮拜世尊的腳，向世尊懺悔自己的過錯：『我像愚人一樣，無知無覺，只希望世尊接受我的懺悔！現在我五體投地，改正過去的錯誤，以後再也不說這樣的話了，只希望世尊接受我的懺悔。』他這樣再三地懺悔。 世尊告訴他說：『好啊！好啊！大王！現在你在如來面前懺悔自己的非法行為，改正過去的錯誤，修持未來的善行，我接受你的懺悔，以後不要再犯同樣的錯誤了。』 當時，在聽眾中有一位比丘尼，名叫迦旃延，她從座位上站起來，頭面觸地禮拜世尊的腳，對世尊說：『今天世尊所說的，非常微妙。而且世尊告訴波斯匿王說：『大王應當知道，身、口、意所做的一切行為，都爲了求解脫，不要在生死輪迴中享受福報，這樣才能在漫長的黑夜中獲得無量的安穩。』之所以這樣說，是因為我回憶起三十一劫前，飯式詰如來、至真、等正覺，出現在世間，他明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，在野馬世界游化。 『當時，那位佛陀到時間就穿上袈裟，拿著缽，進入野馬城乞食。當時，城裡有一個僕人，名叫純黑。當時，那個僕人看見如來拿著缽進入城裡乞食。看見后，他就想：『現在如來進入城裡，一定需要飲食。』於是他就回家拿出食物供養如來，併發出這樣的願望：『愿以此功德，不要墮入三惡道中；使我將來也能遇到這樣的聖尊；也讓這位聖尊為我說法，使我那時能夠解脫。』世尊和波斯匿王都知道這件事。
English version: 'Your Majesty should know, the merits accumulated at that time, do they have any remainder now? Do not think so! Just as I observe those wealthy people today, their merits do not have even a hair's breadth of remainder. The reason for this is that the cycle of birth and death is long and immeasurable, and within it, all merits are exhausted, with not even a hair's breadth remaining. Therefore, Your Majesty! Do not say: 'The merits I have made, I have used up today.' Your Majesty! You should say: 'All the actions I perform with my body, speech, and mind in this life are for the sake of seeking liberation, not for seeking to enjoy the rewards of merit in the cycle of birth and death, so that I may obtain immeasurable peace in the long night.'' At that time, King Pasenadi was filled with fear, his hair stood on end, and he wept with sorrow; he wiped away his tears with his hand, prostrated himself with his head and face at the feet of the World Honored One, and confessed his faults: 'I am like a fool, ignorant and unaware, I only wish that the World Honored One would accept my repentance! Now I prostrate myself with my five limbs, correct my past mistakes, and will never say such words again, I only wish that the World Honored One would accept my repentance.' He repented in this way again and again. The World Honored One said to him: 'Good! Good! Your Majesty! Now that you have repented of your unlawful actions before the Tathagata, corrected your past mistakes, and cultivated future good deeds, I accept your repentance, and do not commit the same mistakes again.' At that time, among the assembly, there was a Bhikkhuni named Katyayana, who rose from her seat, prostrated herself with her head and face at the feet of the World Honored One, and said to the World Honored One: 'What the World Honored One has said today is very profound. And the World Honored One told King Pasenadi: 'Your Majesty should know that all the actions performed by body, speech, and mind are for the sake of seeking liberation, not for seeking to enjoy the rewards of merit in the cycle of birth and death, so that one may obtain immeasurable peace in the long night.' The reason for this is that I recall thirty-one kalpas ago, the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, named 'Fan Shi Ji', appeared in the world, he was perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, called Buddha, the World Honored One, and he traveled in the Yema world. 'At that time, that Buddha, when it was time, would put on his robe, take his bowl, and enter the city of Yema to beg for food. At that time, there was a servant in the city named Chun Hei. At that time, that servant saw the Tathagata entering the city with his bowl to beg for food. Upon seeing this, he thought: 'Now that the Tathagata has entered the city, he must need food.' So he went home and brought out food to offer to the Tathagata, and made this vow: 'May this merit not cause me to fall into the three evil realms; may I also encounter such a Holy One in the future; and may that Holy One also teach me the Dharma, so that I may be liberated at that time.' The World Honored One and King Pasenadi both knew of this matter.'
。當爾時，純黑使人者豈異人乎？莫作是觀。所以然者，爾時純黑使人者，即我身是。
「我于爾時，飯式詰如來作此誓願：『使將來之世，值如此聖尊，與我說法，時得解脫。』我於三十一劫不墮三惡趣中，生天、人中，最後今日受此身份，遭值聖尊得出家學道，盡諸有漏，成阿羅漢。若世尊所說極為微妙，語波斯匿王：『身、口、意所作眾行，盡求解脫，莫在生死食此福業。』我若見比丘、比丘尼、優婆塞、優婆斯，歡喜心意向如來者，我便生此念：『此諸賢士，用意猶不愛敬供奉如來？』設我見四部之眾，即往告曰：『汝等諸賢，為須何物，衣缽耶？尼師檀耶？針筒耶？澡罐耶？及余沙門什物，我盡當供給。』我已許之，便在處處乞求。若我得者是其大幸；若使不得，便往至郁單越、瞿耶尼、弗于逮，求索來與。所以然者，皆由此四部之眾得涅槃道。」
爾時，世尊觀察迦旃延比丘尼心，便告諸比丘：「汝等頗見如此之比信心解脫，如迦旃延比丘尼乎？」
諸比丘對曰：「不見也，世尊！」
世尊告曰：「我聲聞中第一比丘尼，得信解脫者，所謂迦旃延比丘尼是也。」
爾時，迦旃延比丘尼及波斯匿王、四部之眾，聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在羅閱城耆阇崛山中，與大比丘眾五百人俱。
爾時，尊者婆拘盧在一山曲，補納故衣
現代漢語譯本：當時，那個純黑的人難道是別人嗎？不要這樣看。之所以這樣說，是因為當時那個純黑的人，就是我自身啊。 『我當時，在飯食時向如來發下這樣的誓願：『愿將來世，遇到像您這樣的聖尊，為我說法，那時我便能得到解脫。』我在三十一劫中沒有墮入三惡道，而是生在天上和人間，最後今天得到這個身體，有幸遇到聖尊得以出家學道，斷盡一切煩惱，成就阿羅漢。如果世尊所說的極為微妙，就告訴波斯匿王：『身、口、意所做的一切行為，都應尋求解脫，不要在生死輪迴中消耗這些福報。』如果我看到比丘、比丘尼、優婆塞、優婆夷，以歡喜心意向佛陀，我就會這樣想：『這些賢士，為什麼不用心愛敬供奉如來呢？』如果我看到四眾弟子，就會前去告訴他們：『各位賢士，你們需要什麼？是衣服、缽盂嗎？還是坐具、針筒、澡罐？以及其他沙門用具，我都會盡力供給。』我已經許下這個承諾，便會到處乞求。如果我能得到，那是我的大幸；如果得不到，我就會去郁單越、瞿耶尼、弗于逮，求取來給他們。之所以這樣做，都是因為這四眾弟子能夠由此得到涅槃之道。』 當時，世尊觀察迦旃延比丘尼的心，便告訴眾比丘：『你們是否見過像迦旃延比丘尼這樣有信心並得到解脫的人呢？』 眾比丘回答說：『沒有見過，世尊！』 世尊說：『我的聲聞弟子中，第一位得到信解脫的比丘尼，就是迦旃延比丘尼。』 當時，迦旃延比丘尼以及波斯匿王、四眾弟子，聽聞佛陀所說，都歡喜地奉行。 （二） 我聽聞是這樣的： 一時，佛陀在羅閱城的耆阇崛山中，與五百位大比丘在一起。 當時，尊者婆拘盧在一個山彎處，縫補舊衣服。
English version: At that time, was that person of pure black different from anyone else? Do not view it that way. The reason for this is that the person of pure black at that time was none other than myself. 'At that time, during mealtime, I made this vow to the Tathagata: 'May I, in the future, encounter a holy one like you, who will teach me the Dharma, so that I may attain liberation.' For thirty-one kalpas, I did not fall into the three evil realms, but was born in the heavens and among humans. Finally, today, I have received this body, and have had the good fortune to encounter the holy one, to leave home and study the Way, to exhaust all defilements, and to become an Arhat. If what the World Honored One says is extremely profound, I will tell King Pasenadi: 'All actions of body, speech, and mind should seek liberation, and not consume these meritorious deeds in the cycle of birth and death.' If I see monks, nuns, laymen, and laywomen, with joyful hearts turned towards the Tathagata, I will think: 'Why do these virtuous ones not wholeheartedly love, respect, and serve the Tathagata?' If I see the fourfold assembly, I will go and tell them: 'Virtuous ones, what do you need? Is it robes, bowls, sitting mats, needle cases, water pots, or other monastic items? I will provide them all.' I have made this promise, and I will beg everywhere. If I obtain them, it will be my great fortune; if I do not, I will go to Uttarakuru, Aparagodaniya, and Purvavideha to seek them and bring them back. The reason for this is that all of the fourfold assembly can attain the path of Nirvana through this.' At that time, the World Honored One observed the mind of Bhikkhuni Katyayani and said to the monks: 'Have you seen anyone with such faith and liberation as Bhikkhuni Katyayani?' The monks replied: 'We have not, World Honored One!' The World Honored One said: 'Among my disciples, the foremost Bhikkhuni who has attained liberation through faith is Bhikkhuni Katyayani.' At that time, Bhikkhuni Katyayani, King Pasenadi, and the fourfold assembly, hearing what the Buddha said, joyfully practiced it. (Two) Thus have I heard: At one time, the Buddha was in Mount Gijjhakuta in Rajagriha, together with a great assembly of five hundred monks. At that time, the Venerable Bakula was in a mountain bend, mending old clothes.
。是時，釋提桓因遙見尊者婆拘盧在一山曲補納故衣，見已，便作是念：「此尊者婆拘盧已成阿羅漢，諸縛已解，長壽無量，恒自降伏，思惟非常、苦、空、非身，不著世事，亦復不與他人說法，寂默自修如外道異學。不審此尊能與他說法？為不堪任乎？我今當與試之。」
爾時，天帝釋便從三十三天沒不現，來至耆阇崛山，在尊者婆拘盧前住，頭面禮足，在一面立。爾時，釋提桓因便說此偈：
「智者所嘆說， 何故不說法？ 壞結成聖行， 何為寂然住？」
爾時，尊者婆拘盧復以此偈，報釋提桓因曰：
「有佛舍利弗， 阿難均頭槃， 亦及諸尊長， 善能說妙法。」
爾時，釋提桓因白尊者婆拘盧曰：「眾生之根有若干種，然尊當知，世尊亦說眾生種類，多於地土，何故尊者婆拘盧不與他人說法？」
婆拘盧報曰：「眾生之類難可覺知，世界若干，國土不同，皆著我所、非我所。我今觀察此義已，故不與人說法。」
釋提桓因曰：「愿尊與我說我所、非我所之義。」
尊者婆拘盧曰：「我人壽命，若男、若女士夫之類，盡依此命而得存在。然復，拘翼！世尊亦說：『比丘當知，當自熾然，無起邪法，亦當賢聖默然。』我觀此義已，故默然耳。」
是時，釋提桓因遙向世尊叉手，便說此偈：
「歸命十力尊， 圓光無塵翳， 普為一切人， 此者甚奇特
現代漢語譯本：當時，釋提桓因遠遠地看見尊者婆拘盧在一個山彎里縫補舊衣服。看到后，他心想：『這位尊者婆拘盧已經成了阿羅漢，所有的束縛都已解脫，壽命無量，他總是自我降伏，思考無常、苦、空、非身，不執著於世俗之事，也不給別人說法，只是像外道異學一樣寂靜地獨自修行。不知道這位尊者能不能給別人說法？還是他不能勝任呢？我今天應當試探他一下。』 那時，天帝釋便從三十三天消失不見，來到耆阇崛山，站在尊者婆拘盧面前，頭面禮拜他的腳，然後站立在一旁。這時，釋提桓因便說了這首偈語：『智者所讚歎的道理，為什麼不說呢？已經破除煩惱結成就聖行，為什麼寂靜地住著呢？』 當時，尊者婆拘盧也用這首偈語回答釋提桓因說：『有佛陀的舍利弗、阿難、均頭槃，以及其他各位尊長，他們都善於宣說微妙的佛法。』 這時，釋提桓因對尊者婆拘盧說：『眾生的根性有各種各樣，然而尊者應當知道，世尊也說過眾生的種類，比地上的泥土還要多，為什麼尊者婆拘盧不給別人說法呢？』 婆拘盧回答說：『眾生的種類難以覺察，世界各不相同，國土也不同，都執著于『我所』和『非我所』。我觀察到這個道理后，所以不給別人說法。』 釋提桓因說：『希望尊者給我講講『我所』和『非我所』的含義。』 尊者婆拘盧說：『我、人、壽命，無論是男人還是女人，都依賴這個生命而存在。然而，拘翼！世尊也說過：『比丘應當知道，應當自我熾燃，不要生起邪法，也應當像賢聖一樣保持沉默。』我觀察到這個道理后，所以保持沉默。』 這時，釋提桓因遙遠地向世尊合掌，便說了這首偈語：『歸命于具有十力的尊者，圓滿的光芒沒有塵埃遮蔽，普遍地爲了所有的人，這個人真是太奇特了！』
English version: At that time, Śakra, lord of the devas, saw the venerable Vakula from afar, mending his old robes in a mountain bend. Upon seeing him, he thought, 'This venerable Vakula has already become an Arhat, all his bonds are broken, his life is immeasurable, he always subdues himself, contemplates impermanence, suffering, emptiness, and non-self, is not attached to worldly affairs, and does not preach to others, but silently cultivates himself like the non-Buddhist ascetics. I wonder if this venerable one can preach to others? Or is he incapable? I should test him today.' Then, Śakra, lord of the devas, disappeared from the Trayastriṃśa Heaven and came to Mount Gṛdhrakūṭa, standing before the venerable Vakula, bowing his head to his feet, and then standing to one side. At that time, Śakra, lord of the devas, spoke this verse: 'The wisdom praised by the wise, why not preach it? Having broken the bonds and achieved the holy path, why do you dwell in silence?' Then, the venerable Vakula also replied to Śakra, lord of the devas, with this verse: 'There are Śāriputra, Ānanda, Mahākauṣṭhila, and other venerable elders of the Buddha, who are skilled in expounding the wonderful Dharma.' At that time, Śakra, lord of the devas, said to the venerable Vakula, 'The roots of sentient beings are of various kinds, but the venerable one should know that the World Honored One also said that the kinds of sentient beings are more numerous than the soil on the earth. Why does the venerable Vakula not preach to others?' Vakula replied, 'The kinds of sentient beings are difficult to perceive, the worlds are different, and the lands are different, all are attached to 'mine' and 'not-mine'. Having observed this principle, I therefore do not preach to others.' Śakra, lord of the devas, said, 'May the venerable one explain to me the meaning of 'mine' and 'not-mine'.' The venerable Vakula said, 'I, person, life, whether man or woman, all exist depending on this life. However, Kauśika! The World Honored One also said: 'Monks should know, should be self-illuminating, should not give rise to evil dharmas, and should also be silent like the noble ones.' Having observed this principle, I therefore remain silent.' At that time, Śakra, lord of the devas, clasped his hands towards the World Honored One from afar and spoke this verse: 'I take refuge in the Honored One with ten powers, whose perfect light is without dust or obstruction, universally for all people, this one is truly extraordinary!'
。」
尊者婆拘盧報曰：「何故帝釋而作是說：『此者甚奇特』？」
釋提桓因報言：「自念我昔至世尊所，到已，禮世尊足，而問此義：『天、人之類有何想念？』爾時，世尊告我曰：『此世界若干種，各各殊異，根原不同。』我聞此語已，尋對曰：『如是，世尊所說世界若干種，各各不同，設與彼眾生說法，咸共受持有成果者。』我以此故說：『此者甚奇特！』然尊者婆拘盧所說，亦復如是。世界若干種，各各不同。」
是時，釋提桓因便作是念：「此尊堪任與人說法，非為不能。」是時，釋提桓因即從坐起而去。
爾時，釋提桓因聞尊者婆拘盧所說，歡喜奉行。
（三）
聞如是：
一時，佛在占波國雷聲池側。
是時，尊者二十億耳在一靜處，自修法本，不捨頭陀十二法行，晝夜經行，不離三十七道品之教，若坐、若行，常修正法，初夜、中夜、竟夜，恒自克勵，不捨斯須，然復不能于欲漏法心得解脫。是時，尊者二十億耳所經行處，腳壞血流，盈滿路側，猶如屠牛之處，烏鵲食血，然復不能于欲漏心得解脫。是時，尊者二十億耳便作是念：「釋迦文佛苦行精進弟子中，我為第一，然我今日漏心不得解脫；又我家業，多財饒寶，宜可舍服，還作白衣，持財物廣惠施。然今作沙門，甚難不易！」
爾時，世尊遙知二十億耳心之所念，便騰游虛空，至彼經行處，敷坐具而坐。是時，尊者二十億耳前至佛所，頭面禮足，在一面坐
現代漢語譯本 尊者婆拘盧回答說：『為什麼帝釋會這樣說：『這真是太奇特了』？』 釋提桓因回答說：『我回想過去到世尊那裡，到了之後，禮拜世尊的腳，然後問這個道理：『天、人這類眾生有什麼想法？』當時，世尊告訴我：『這個世界有若干種類，各自不同，根源也不同。』我聽了這話后，立刻回答說：『是的，世尊所說的世界有若干種類，各自不同，如果給那些眾生說法，他們都會接受並有所成就。』我因此才說：『這真是太奇特了！』然而尊者婆拘盧所說的，也是這樣。世界有若干種類，各自不同。』 這時，釋提桓因便這樣想：『這位尊者能夠給別人說法，不是不能。』這時，釋提桓因就從座位上起身離開了。 當時，釋提桓因聽了尊者婆拘盧所說，歡喜地奉行。 （三） 我聽聞是這樣的： 一時，佛在占波國雷聲池邊。 當時，尊者二十億耳在一個安靜的地方，自己修習佛法，不捨棄頭陀十二種苦行，日夜經行，不離開三十七道品的教誨，無論是坐著還是行走，常常修正法，初夜、中夜、后夜，都自我勉勵，不曾懈怠片刻，然而仍然不能從欲漏法中得到解脫。當時，尊者二十億耳所經行的地方，腳都磨破流血，血流滿路，就像屠宰牛的地方一樣，烏鴉喜鵲都來吃血，然而仍然不能從欲漏法中得到解脫。當時，尊者二十億耳便這樣想：『在釋迦文佛苦行精進的弟子中，我算是第一了，然而我今天仍然不能從漏心中得到解脫；而且我家業豐厚，有很多財富和珍寶，應該捨棄僧服，還俗做個在家居士，用財物廣施恩惠。現在做沙門，真是太難了！』 當時，世尊遙知二十億耳心中所想，便騰空來到他經行的地方，鋪好坐具坐下。當時，尊者二十億耳來到佛前，頭面禮足，在一旁坐下。
English version Venerable Bhakkula replied, 'Why did Sakka say, 『This is very marvelous』?' Sakka, lord of the devas, replied, 'I recall that in the past I went to the Blessed One, and having arrived, I bowed down at the Blessed One's feet, and asked this question: 『What are the thoughts of beings such as gods and humans?』 At that time, the Blessed One told me: 『This world has various kinds, each different, with different origins.』 Having heard these words, I immediately replied: 『Yes, the Blessed One has said that the world has various kinds, each different, and if the Dharma is taught to those beings, they will all accept it and achieve results.』 It is for this reason that I said: 『This is very marvelous!』 However, what Venerable Bhakkula has said is also the same. The world has various kinds, each different.' At that time, Sakka, lord of the devas, thought: 'This venerable one is capable of teaching the Dharma to others, he is not incapable.' At that time, Sakka, lord of the devas, immediately rose from his seat and departed. At that time, Sakka, lord of the devas, having heard what Venerable Bhakkula had said, joyfully practiced it. (Three) Thus have I heard: At one time, the Buddha was at the Thunder Pond in the country of Campa. At that time, Venerable Vimsati-kotika was in a quiet place, practicing the Dharma by himself, not abandoning the twelve ascetic practices, walking day and night, not departing from the teachings of the thirty-seven factors of enlightenment. Whether sitting or walking, he constantly practiced the Dharma, during the first watch, middle watch, and last watch of the night, always striving diligently, not abandoning it for a moment, yet he was still unable to attain liberation from the defilements of sensual desire. At that time, the place where Venerable Vimsati-kotika walked was filled with blood from his broken feet, like a place where cattle are slaughtered, with crows and magpies eating the blood, yet he was still unable to attain liberation from the defilements of sensual desire. At that time, Venerable Vimsati-kotika thought: 'Among the disciples of Sakyamuni Buddha who practice asceticism diligently, I am the foremost, yet today I am still unable to attain liberation from the defilements of my mind; moreover, my family has great wealth and many treasures, I should abandon my monastic robes, return to lay life, and use my wealth to give generously. Now, being a monk is very difficult!' At that time, the Blessed One, knowing from afar what was in Vimsati-kotika's mind, rose into the air and went to the place where he was walking, spread out his seat and sat down. At that time, Venerable Vimsati-kotika went before the Buddha, bowed his head to his feet, and sat down to one side.
。
爾時，世尊問二十億耳曰：「汝向何故作是念：『釋迦文尼佛精進苦行弟子中，我為第一，然我今日漏心不得解脫；又我家業，饒財多寶，宜可舍服，還作白衣，持財物廣施。然今作沙門，甚難不易。』」
二十億耳對曰：「如是。世尊！」
世尊告曰：「我今還問汝，隨汝報我。云何，二十億耳！汝本在家時，善彈琴乎？」
二十億耳對曰：「如是。世尊！我本在家時，善能彈琴。」
世尊告曰：「云何，二十億耳！若彈弦極急，向不齊等，爾時琴音可聽采不？」
二十億耳對曰：「不也。世尊！」
世尊告曰：「云何，二十億耳！若琴絃復緩，爾時琴音可聽采不？」
二十億耳對曰：「不也，世尊！」
世尊告曰：「云何，二十億耳！若琴絃不急不緩，爾時琴音可聽采不？」
二十億耳對曰：「如是。世尊！若琴絃不緩不急，爾時琴音便可聽采。」
世尊告曰：「此亦如是。極精進者，猶如調戲；若懈怠者，此墮邪見；若能在中者，此則上行。如是不久，當成無漏人。」
爾時，世尊與二十億耳比丘說微妙法已，還雷音池側。
爾時，尊者二十億耳思惟世尊教敕，不捨須臾，在閑靜處修行其法。所以族姓子出家學道，剃除鬚髮，修無上梵行：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。尊者二十億耳便成阿羅漢。
爾時，世尊告諸比丘：「我聲聞中第一弟子精勤苦行，所謂二十億耳比丘是。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本： 當時，世尊問二十億耳說：『你剛才為什麼會有這樣的想法：『在釋迦牟尼佛精進苦行的弟子中，我算是第一了，然而我今天內心仍然沒有得到解脫；而且我家業豐厚，財富眾多，應該捨棄僧服，還俗做個在家居士，用財物廣行佈施。現在做沙門，實在太難了，不容易。』 二十億耳回答說：『是的，世尊！』 世尊說：『我現在反問你，你如實回答我。怎麼樣，二十億耳！你以前在家的時候，擅長彈琴嗎？』 二十億耳回答說：『是的，世尊！我以前在家的時候，很擅長彈琴。』 世尊說：『怎麼樣，二十億耳！如果琴絃繃得太緊，音調不均勻，那時候琴聲好聽嗎？』 二十億耳回答說：『不好聽，世尊！』 世尊說：『怎麼樣，二十億耳！如果琴絃又太鬆弛，那時候琴聲好聽嗎？』 二十億耳回答說：『不好聽，世尊！』 世尊說：『怎麼樣，二十億耳！如果琴絃不緊不松，那時候琴聲好聽嗎？』 二十億耳回答說：『是的，世尊！如果琴絃不鬆不緊，那時候琴聲就好聽了。』 世尊說：『修行也是這樣。過於精進，就像在玩耍；如果懈怠，就會墮入邪見；如果能保持中道，這才是上乘的修行。這樣堅持下去，不久就能成為無漏之人。』 當時，世尊給二十億耳比丘講了微妙的佛法后，就回到雷音池邊。 當時，尊者二十億耳思惟世尊的教誨，片刻不敢懈怠，在清靜的地方修行佛法。他之所以出家學道，剃除鬚髮，修習無上梵行，就是爲了達到：生死已經終結，梵行已經建立，該做的已經做完，不再受輪迴之苦，如實地瞭解了真諦。尊者二十億耳便證得了阿羅漢果。 當時，世尊告訴眾比丘：『我的聲聞弟子中，精進苦行第一的，就是二十億耳比丘。』 當時，眾比丘聽了佛的教誨，都歡喜地奉行。
English version: At that time, the World Honored One asked Twenty Billion Ears, 『Why did you have this thought: 『Among the disciples of Shakyamuni Buddha who practice diligent asceticism, I am the foremost, yet today my mind has not attained liberation; moreover, my family is wealthy and possesses many treasures, I should abandon my monastic robes, return to lay life, and use my wealth to give generously. Now, being a monk is very difficult and not easy.』』 Twenty Billion Ears replied, 『Yes, World Honored One!』 The World Honored One said, 『Now I will ask you in return, answer me truthfully. How is it, Twenty Billion Ears! When you were at home, were you skilled at playing the lute?』 Twenty Billion Ears replied, 『Yes, World Honored One! When I was at home, I was very skilled at playing the lute.』 The World Honored One said, 『How is it, Twenty Billion Ears! If the lute strings are too tight and the tones are uneven, is the sound of the lute pleasing to hear?』 Twenty Billion Ears replied, 『No, World Honored One!』 The World Honored One said, 『How is it, Twenty Billion Ears! If the lute strings are too loose, is the sound of the lute pleasing to hear?』 Twenty Billion Ears replied, 『No, World Honored One!』 The World Honored One said, 『How is it, Twenty Billion Ears! If the lute strings are neither too tight nor too loose, is the sound of the lute pleasing to hear?』 Twenty Billion Ears replied, 『Yes, World Honored One! If the lute strings are neither too loose nor too tight, then the sound of the lute is pleasing to hear.』 The World Honored One said, 『It is the same with practice. Excessive diligence is like playing around; if one is lazy, one will fall into wrong views; if one can maintain the middle way, this is the superior practice. If you persist in this way, you will soon become a person without outflows.』 At that time, after the World Honored One had spoken the subtle Dharma to the monk Twenty Billion Ears, he returned to the side of Thunder Sound Pond. At that time, the Venerable Twenty Billion Ears contemplated the teachings of the World Honored One, not neglecting them for a moment, and practiced the Dharma in a quiet place. The reason why he had left home to study the Way, shaved his head and beard, and cultivated the supreme pure conduct was to achieve: the end of birth and death, the establishment of pure conduct, the completion of what needed to be done, no longer receiving rebirth, and truly understanding the truth. The Venerable Twenty Billion Ears then attained the state of Arhat. At that time, the World Honored One told the monks, 『Among my disciples who are hearers, the foremost in diligent asceticism is the monk Twenty Billion Ears.』 At that time, the monks, having heard what the Buddha had said, joyfully practiced accordingly.
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（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，舍衛城中婆提長者遇病命終，然彼長者無有子息，所有財寶盡沒入官。爾時，王波斯匿塵土坌身來至世尊所，頭面禮足，在一面坐。
是時，世尊問王曰：「大王！何故塵土坌身來至我所？」
波斯匿王白世尊曰：「此舍衛城內有長者名婆提，今日命終，彼無子姓，躬往收攝財寶，理使入官。純金八萬斤，況復余雜物乎！然彼長者存在之日，所食如此之食，極為弊惡，不食精細，所著衣服垢坌不凈，所乘車騎極為瘦弱。」
世尊告曰：「如是，大王！如王來言：『夫慳貪之人得此財貨，不能食啖，不與父母、妻子、僕從、奴婢，亦復不與朋友、知識，亦復不與沙門、婆羅門、諸尊長者。若有智之士得此財寶，便能惠施廣濟，一切無所愛惜，供給沙門、婆羅門、諸高德者。』」
時，王波斯匿說曰：「此婆提長者命終，為生何處？」
世尊告曰：「此婆提長者命終，生涕哭大地獄中。所以然者，此斷善根之人，身壞命終，生涕哭地獄中。」
波斯匿王曰：「婆提長者斷善根耶？」
世尊告曰：「如是。大王！如王所說，彼長者斷于善根，然彼長者故福已盡，更不造新。」
王波斯匿曰：「彼長者頗有遺余福乎？」
世尊告曰：「無也，大王！乃無毫釐之餘有存在者，如彼田家公，但收不種，后便窮困，漸以命終。所以然者，但食故業，更不造新。此長者亦復如是，但食故福，更不造新福，此長者今夜當在涕哭地獄中
現代漢語譯本 （四） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，舍衛城中一位名叫婆提的長者因病去世，而這位長者沒有子嗣，所有的財產都充公了。這時，波斯匿國王滿身塵土來到世尊處，頭面禮足，在一旁坐下。 這時，世尊問國王說：『大王！你為何滿身塵土來到我這裡？』 波斯匿王對世尊說：『這位舍衛城內有一位名叫婆提的長者，今天去世了，他沒有子嗣，我親自去收取他的財產，按理充公。光是黃金就有八萬斤，更何況其他的雜物呢！然而這位長者在世的時候，吃的食物非常粗劣，不精細，穿的衣服又臟又破，乘坐的車馬也極其瘦弱。』 世尊說：『是的，大王！正如你所說：『那些慳貪的人得到這些財富，自己不捨得吃用，也不給父母、妻子、僕人、奴婢，也不給朋友、熟人，更不給沙門、婆羅門、各位尊長。如果有智慧的人得到這些財富，就能廣施恩惠，不吝惜一切，供養沙門、婆羅門、各位高德之人。』 這時，波斯匿王說：『這位婆提長者去世后，會投生到哪裡呢？』 世尊說：『這位婆提長者去世后，會投生到涕哭大地獄中。之所以這樣，是因為這個人斷絕了善根，身壞命終后，就會投生到涕哭地獄中。』 波斯匿王說：『婆提長者斷絕了善根嗎？』 世尊說：『是的，大王！正如你所說，這位長者斷絕了善根，而且他過去的福報已經用盡，不再造新的福報。』 波斯匿王說：『這位長者還有剩餘的福報嗎？』 世尊說：『沒有了，大王！連一絲一毫的剩餘都沒有了，就像那些農夫，只知道收割而不播種，最後就會窮困潦倒，漸漸死去。之所以這樣，是因為他們只消耗過去的積累，不再創造新的。這位長者也是這樣，只消耗過去的福報，不再創造新的福報，這位長者今晚就會在涕哭地獄中。』
English version (4) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, in the city of Shravasti, an elder named Bhadra passed away due to illness. This elder had no children, and all his wealth was confiscated by the government. Then, King Pasenadi, covered in dust, came to the World Honored One, bowed his head to his feet, and sat to one side. At this time, the World Honored One asked the king, 'Great King! Why have you come to me covered in dust?' King Pasenadi replied to the World Honored One, 'In this city of Shravasti, there was an elder named Bhadra who passed away today. He had no descendants, so I personally went to collect his wealth to be confiscated by the government. There were eighty thousand catties of pure gold, not to mention other miscellaneous items! However, during his lifetime, this elder ate such poor food, not refined at all, wore dirty and tattered clothes, and rode in extremely weak and thin carriages.' The World Honored One said, 'Indeed, Great King! As you have said: 'Those who are stingy and greedy, upon obtaining wealth, do not eat or use it themselves, nor do they give it to their parents, wives, servants, or slaves, nor to their friends or acquaintances, and certainly not to the Shramanas, Brahmins, or venerable elders. If a wise person obtains this wealth, they will be able to bestow it widely, without any attachment, and provide for the Shramanas, Brahmins, and those of high virtue.' Then, King Pasenadi said, 'Where will this elder Bhadra be reborn after his death?' The World Honored One said, 'This elder Bhadra, after his death, will be reborn in the Weeping Great Hell. The reason for this is that this person has severed his roots of goodness, and after his body breaks and his life ends, he will be reborn in the Weeping Hell.' King Pasenadi said, 'Has elder Bhadra severed his roots of goodness?' The World Honored One said, 'Yes, Great King! As you have said, this elder has severed his roots of goodness, and his past blessings have been exhausted, and he does not create new blessings.' King Pasenadi said, 'Does this elder have any remaining blessings?' The World Honored One said, 'No, Great King! There is not even a trace of any remaining blessings. It is like those farmers who only know how to harvest but do not sow, and eventually become impoverished and gradually die. The reason for this is that they only consume their past accumulations and do not create new ones. This elder is also like that, only consuming his past blessings and not creating new ones. This elder will be in the Weeping Hell tonight.'
。」
爾時，波斯匿王便懷恐怖，收淚而曰：「此長者昔日作何功德福業生在富家？復作何不善根本，不得食此極富之貨，不樂五樂之中？」
爾時，世尊告波斯匿王曰：「過去久遠迦葉佛時，此長者在此舍衛城中為田家子。爾時，佛去世后，有辟支佛出世，往詣此長者家。爾時，此長者見辟支佛在門外，見已，便生是念：『如此尊者出世甚難，我今可以飲食往施此人。』爾時，長者便施彼辟支佛食，辟支佛得食已，便飛在虛空而去。時，彼長者見辟支佛作神足，作是誓願：『持此善本之愿，使世世所生之處，不墮三惡趣，常多財寶。』後有悔心：『我向所有食，應與奴僕，不與此禿頭道人使食。』
「爾時，田家長者豈異人乎？莫作是觀。所以然者，爾時田家長者，今此婆提長者是。是時施已，發此誓願，持此功德，所生之處不墮惡趣，恒多財饒寶，生富貴之家，無所渴乏。既復施已，後生悔心：『我寧與奴僕使食，不與此禿頭道人使食。』以此因緣本末，不得食此極有之貨，亦復不樂五樂之中，不自供養；復不與父母、兄弟、妻子、僕從、朋友、知識，不施沙門、婆羅門、諸尊長者，但食故業，不造新者。是故，大王！若有智之士得此財貨，當廣佈施，莫有所惜，復當得無極之財。如是，大王！當作是學。」
爾時，波斯匿王白世尊曰：「自今以後，當廣佈施沙門、婆羅門四部之眾，諸外道、異學來乞求者，我不堪與。」
世尊告曰：「大王！莫作是念。所以然者，一切眾生皆由食得存，無食便喪
現代漢語譯本 當時，波斯匿王感到恐懼，擦乾眼淚說：『這位長者過去做了什麼功德善業，出生在富裕之家？又做了什麼不善的根本，以至於不能享用這極多的財富，也不喜歡五種享樂？』 當時，世尊告訴波斯匿王說：『在過去很久遠的迦葉佛時代，這位長者在這舍衛城中是一個農夫的兒子。當時，佛去世后，有一位辟支佛出世，來到這位長者的家。當時，這位長者看見辟支佛在門外，看見后，就產生這樣的想法：『如此尊者出世非常難得，我現在可以用飲食去佈施這個人。』當時，長者就佈施食物給那位辟支佛，辟支佛得到食物后，就飛到空中離開了。當時，那位長者看見辟支佛顯現神足，就發誓愿：『憑藉這個善業的願力，使我世世所生之處，不墮入三惡道，常常擁有很多財富。』後來又後悔：『我剛才的食物，應該給奴僕，不應該給這個禿頭道人吃。』 『當時，那個農夫的長者難道是別人嗎？不要這樣看。之所以這樣說，是因為當時的農夫長者，就是現在的婆提長者。當時佈施之後，發了這個誓願，憑藉這個功德，所生之處不墮入惡道，常常擁有很多財富，出生在富貴之家，沒有缺乏。既然佈施之後，又後悔：『我寧願給奴僕吃，也不應該給這個禿頭道人吃。』因為這個因緣的本末，所以不能享用這極多的財富，也不喜歡五種享樂，不自己供養；也不給父母、兄弟、妻子、僕人、朋友、熟人，不佈施給沙門、婆羅門、各位尊長，只是吃過去的舊業，不造新的善業。所以，大王！如果有智慧的人得到這些財富，應當廣泛佈施，不要吝惜，這樣才能得到無盡的財富。所以，大王！應當這樣學習。』 當時，波斯匿王對世尊說：『從今以後，我應當廣泛佈施給沙門、婆羅門四部大眾，那些外道、異學來乞求的，我不願意給。』 世尊告訴他說：『大王！不要這樣想。之所以這樣說，是因為一切眾生都依靠食物才能生存，沒有食物就會死亡。
English version At that time, King Pasenadi was filled with fear, wiped away his tears, and said, 'What meritorious deeds did this elder perform in the past to be born into a wealthy family? And what unwholesome roots did he create that he cannot enjoy this immense wealth, nor does he delight in the five pleasures?' At that time, the World Honored One told King Pasenadi, 'In the distant past, during the time of the Buddha Kasyapa, this elder was the son of a farmer in this city of Sravasti. At that time, after the Buddha had passed away, a Pratyekabuddha appeared in the world and went to this elder's house. When the elder saw the Pratyekabuddha at the door, he had this thought: 『It is very rare for such a venerable one to appear in the world. I can now offer him food.』 At that time, the elder offered food to the Pratyekabuddha, and after receiving the food, the Pratyekabuddha flew into the sky and departed. When the elder saw the Pratyekabuddha perform miraculous feats, he made this vow: 『By the power of this good deed, may I be born in places where I do not fall into the three evil realms, and may I always have abundant wealth.』 Later, he regretted it, thinking: 『The food I had should have been given to my servants, not to this bald-headed ascetic.』 『Was that farmer elder someone else? Do not think so. The reason is that the farmer elder at that time is this Elder Bhadra now. At that time, after giving, he made this vow, and by the merit of this, he was born in places where he did not fall into evil realms, always had abundant wealth, and was born into a wealthy family, lacking nothing. However, after giving, he regretted it, thinking: 『I would rather have given it to my servants than to this bald-headed ascetic.』 Because of this cause and effect, he cannot enjoy this immense wealth, nor does he delight in the five pleasures, he does not provide for himself; nor does he give to his parents, brothers, wife, servants, friends, acquaintances, nor does he give to ascetics, Brahmins, or venerable elders, but only consumes his past karma, not creating new good karma. Therefore, O King! If a wise person obtains this wealth, he should give generously, without being stingy, and thus he will obtain limitless wealth. Therefore, O King! You should learn in this way.』 At that time, King Pasenadi said to the World Honored One, 'From now on, I will give generously to the four assemblies of ascetics and Brahmins, but I am unwilling to give to those heretics and those of different teachings who come begging.' The World Honored One said, 'O King! Do not think in this way. The reason is that all living beings survive by food, and without food, they will perish.'
。」
爾時，世尊便說此偈：
「念當廣惠施， 終莫斷施心， 必當值賢聖， 度此生死源。」
爾時，波斯匿王白世尊曰：「我今倍復歡慶向于如來，所以然者，一切眾生皆由食得存，無食不存。」爾時，波斯匿王曰：「自今以後，當廣惠施，無所吝惜。」
是時，世尊與王說微妙之法。時，王即從坐起，頭面禮足，便退而去。
爾時，王波斯匿聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，尊者阿難在閑靜處，便生此念：「世間頗有此香，亦逆風香，亦順風香，亦逆順風香乎？」爾時，尊者阿難便從坐起，往詣世尊所，頭面禮足，在一面坐。
爾時，尊者阿難白世尊曰：「我于閑靜之處，便生此念：『世間頗有此香，亦逆風香，亦順風香，亦逆順風香乎？』」
爾時，世尊告阿難曰：「有此妙香，亦逆風香，亦順風香，亦逆順風香。」
是時，阿難白世尊曰：「此是何者香？亦逆風香，亦順風香，亦逆順風香。」
世尊告曰：「有此之香，然此香氣力，亦逆風香，亦順風香，亦逆順風香。」
阿難白佛言：「此何等香，亦逆風香，亦順風香，亦逆順風香。」
世尊告曰：「此三種香，亦逆風香，亦順風香，亦逆順風香。」
阿難言：「何等為三？」
世尊告曰：「戒香、聞香、施香。是謂，阿難！有此香種，然復此逆風香，亦順風香，亦逆順風香。諸世間所有之香，此三種香最勝、最上，無與等者，無能及者
那時，世尊便說了這首偈語： 『應當廣行佈施，始終不要斷絕佈施的心，必定會遇到賢聖之人，從而度脫這生死的根源。』 那時，波斯匿王對世尊說：『我現在更加歡喜慶幸歸向如來，之所以這樣，是因為一切眾生都依靠食物才能生存，沒有食物就不能生存。』那時，波斯匿王說：『從今以後，我應當廣行佈施，不會吝惜。』 這時，世尊為國王宣說了微妙的佛法。當時，國王立即從座位起身，頭面頂禮佛足，然後退了出去。 那時，波斯匿王聽聞佛所說，歡喜地奉行。 （五） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，尊者阿難在安靜的地方，便生起這樣的念頭：『世間是否有這樣的香，既能逆風飄香，也能順風飄香，也能逆風順風都飄香呢？』那時，尊者阿難便從座位起身，前往世尊所在之處，頭面頂禮佛足，在一旁坐下。 那時，尊者阿難對世尊說：『我在安靜的地方，便生起這樣的念頭：『世間是否有這樣的香，既能逆風飄香，也能順風飄香，也能逆風順風都飄香呢？』』 那時，世尊告訴阿難說：『有這種美妙的香，既能逆風飄香，也能順風飄香，也能逆風順風都飄香。』 這時，阿難對世尊說：『這是什麼香呢？既能逆風飄香，也能順風飄香，也能逆風順風都飄香。』 世尊說：『有這種香，然而這種香的氣力，既能逆風飄香，也能順風飄香，也能逆風順風都飄香。』 阿難對佛說：『這是什麼香，既能逆風飄香，也能順風飄香，也能逆風順風都飄香。』 世尊說：『這是三種香，既能逆風飄香，也能順風飄香，也能逆風順風都飄香。』 阿難說：『哪三種呢？』 世尊說：『戒香、聞香、施香。這就是，阿難！有這種香，而且這種香既能逆風飄香，也能順風飄香，也能逆風順風都飄香。世間所有的一切香，這三種香最殊勝、最上等，沒有能與之相比的，沒有能趕得上的。』
At that time, the World Honored One then spoke this verse: 'One should widely practice giving, never ceasing the mind of giving, one will surely encounter the wise and holy, and thus cross over the source of birth and death.' At that time, King Pasenadi said to the World Honored One: 'I am now even more joyful and fortunate to turn towards the Tathagata, the reason being that all living beings rely on food to survive, without food they cannot survive.' At that time, King Pasenadi said: 'From now on, I shall widely practice giving, without being stingy.' At this time, the World Honored One explained the subtle Dharma to the king. Then, the king immediately rose from his seat, bowed his head to the Buddha's feet, and then withdrew. At that time, King Pasenadi, having heard what the Buddha said, joyfully practiced it. (Five) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, Venerable Ananda, in a quiet place, had this thought: 'Is there such a fragrance in the world that can travel against the wind, with the wind, and both against and with the wind?' At that time, Venerable Ananda rose from his seat, went to where the World Honored One was, bowed his head to the Buddha's feet, and sat to one side. At that time, Venerable Ananda said to the World Honored One: 'In a quiet place, I had this thought: 'Is there such a fragrance in the world that can travel against the wind, with the wind, and both against and with the wind?'' At that time, the World Honored One told Ananda: 'There is such a wonderful fragrance that can travel against the wind, with the wind, and both against and with the wind.' At this time, Ananda said to the World Honored One: 'What is this fragrance? That can travel against the wind, with the wind, and both against and with the wind.' The World Honored One said: 'There is this fragrance, and the power of this fragrance can travel against the wind, with the wind, and both against and with the wind.' Ananda said to the Buddha: 'What is this fragrance that can travel against the wind, with the wind, and both against and with the wind?' The World Honored One said: 'These are three kinds of fragrance that can travel against the wind, with the wind, and both against and with the wind.' Ananda said: 'What are the three?' The World Honored One said: 'The fragrance of precepts, the fragrance of learning, and the fragrance of giving. This is, Ananda! There is this kind of fragrance, and this fragrance can travel against the wind, with the wind, and both against and with the wind. Of all the fragrances in the world, these three fragrances are the most excellent, the most supreme, none can compare to them, none can surpass them.'
。猶如由牛有酪，由酪有酥，由酥有醍醐，然此醍醐最勝、最上，無與等者，亦不能及。此亦如是，諸所有世間諸香，此三種香最勝、最上，無能及者。」
爾時，世尊便說此偈：
「木蜜及栴檀， 優缽及諸香， 亦諸種種香， 戒香最為勝。 此戒以成就， 無慾無所染， 等智而解脫， 逝處魔不知。 此香雖為妙， 及諸檀蜜香， 戒香之為妙， 十方悉聞之。 栴檀雖有香， 優缽及餘香， 此諸眾香中， 聞香最第一。 栴檀雖有香， 優缽及餘香， 此諸眾香中， 施香最第一。
「是謂此三種香，亦逆風香，亦順風香，亦逆順風香。是故，阿難！當求方便，成此三香。如是，阿難！當作是學。」
爾時，阿難聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在羅閱城迦蘭陀竹園所，與大比丘眾五百人俱。
爾時，世尊到時著衣持缽，入羅閱城乞食。爾時，提婆達兜亦入城乞食。時，提婆達兜所入巷中，佛亦往至彼，然佛遙見提婆達兜來，便欲退而去。
是時，阿難白世尊曰：「何故欲遠此巷？」
世尊告曰：「提婆達兜今在此巷，是以避之。」
阿難白佛言：「世尊！豈畏提婆達兜乎？」
世尊告曰：「我不畏提婆達兜也，但此惡人不應與相見。」
阿難曰：「然，世尊！可使此提婆達兜乃可使在他方。」
爾時，世尊便說此偈言：
「我終無此心， 使彼在他方， 彼自當造行， 便自在他所
現代漢語譯本：就像從牛奶中提煉出奶酪，從奶酪中提煉出酥油，從酥油中提煉出醍醐一樣，而這醍醐是最殊勝、最上等的，沒有可以與之相比的，也沒有可以企及的。這道理也是如此，世間所有的香中，這三種香是最殊勝、最上等的，沒有可以企及的。 當時，世尊便說了這首偈語： 『木蜜和栴檀，優缽和各種香，以及各種各樣的香，戒香最為殊勝。成就這戒香，無慾無染，以平等的智慧而解脫，逝去之處魔王不知曉。這香雖然美妙，以及各種檀蜜香，戒香的美妙，十方都能聞到。栴檀雖然有香，優缽和其餘的香，在這各種香中，聞香最第一。栴檀雖然有香，優缽和其餘的香，在這各種香中，施香最第一。』 『這就是這三種香，既有逆風香，也有順風香，也有逆順風香。所以，阿難！應當尋求方便，成就這三種香。如此，阿難！應當這樣學習。』 當時，阿難聽聞佛所說，歡喜地奉行。 （六） 我聽聞是這樣的： 一時，佛陀在羅閱城的迦蘭陀竹園，與五百位大比丘在一起。 當時，世尊到了乞食的時間，穿上衣服，拿著缽，進入羅閱城乞食。當時，提婆達多也進入城中乞食。當時，提婆達多所進入的巷子，佛陀也前往那裡，然而佛陀遠遠地看見提婆達多來了，便想要退避離開。 這時，阿難對世尊說：『為什麼想要遠離這條巷子？』 世尊說：『提婆達多現在在這條巷子里，所以要避開他。』 阿難對佛陀說：『世尊！難道是害怕提婆達多嗎？』 世尊說：『我不是害怕提婆達多，只是這個惡人不應該與他相見。』 阿難說：『那麼，世尊！可以使這個提婆達多到其他地方去。』 當時，世尊便說了這首偈語： 『我終究沒有這樣的想法，使他到其他地方去，他自己會造作行為，便會自己到其他地方去。』
English version: Just as from milk comes cheese, from cheese comes butter, and from butter comes ghee, and this ghee is the most excellent, the most supreme, with nothing comparable to it, nor can anything reach it. This is also the case, among all the worldly fragrances, these three fragrances are the most excellent, the most supreme, with nothing that can reach them. At that time, the World Honored One spoke this verse: 'Wood honey and sandalwood, utpala and various fragrances, and all kinds of fragrances, the fragrance of precepts is the most excellent. Achieving this fragrance of precepts, without desire and without defilement, with equal wisdom one is liberated, and the place where one departs is unknown to Mara. Although this fragrance is wonderful, and all kinds of sandalwood honey fragrances, the wonder of the fragrance of precepts is heard in all ten directions. Although sandalwood has fragrance, utpala and other fragrances, among all these fragrances, the fragrance of hearing is the most supreme. Although sandalwood has fragrance, utpala and other fragrances, among all these fragrances, the fragrance of giving is the most supreme.' 'These are the three kinds of fragrances, which are against the wind, with the wind, and against and with the wind. Therefore, Ananda! You should seek means to achieve these three fragrances. Thus, Ananda! You should learn in this way.' At that time, Ananda, having heard what the Buddha said, joyfully practiced it. (Six) Thus have I heard: At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha, together with five hundred great Bhikkhus. At that time, when it was time for the World Honored One to beg for food, he put on his robes, took his bowl, and entered Rajagriha to beg for food. At that time, Devadatta also entered the city to beg for food. At that time, the alley that Devadatta entered, the Buddha also went there, but the Buddha saw Devadatta coming from afar, and wanted to retreat and leave. At this time, Ananda said to the World Honored One: 'Why do you want to stay away from this alley?' The World Honored One said: 'Devadatta is now in this alley, so I am avoiding him.' Ananda said to the Buddha: 'World Honored One! Are you afraid of Devadatta?' The World Honored One said: 'I am not afraid of Devadatta, but this evil person should not be seen.' Ananda said: 'Then, World Honored One! You can make this Devadatta go to another place.' At that time, the World Honored One spoke this verse: 'I have no such intention, to make him go to another place, he himself will create actions, and will himself go to another place.'
。」
阿難白世尊曰：「然提婆達兜有過於如來所。」
世尊告曰：「愚惑之人不應與相見。」是時，世尊向阿難而說此偈：
「不應見愚人， 莫與愚從事， 亦莫與言論， 說於是非事。」
是時，阿難復以此偈報世尊曰：
「愚者何所能， 愚者有何過， 正使共言說， 竟有何等失？」
爾時，世尊復以此偈報阿難曰：
「愚者自造行， 所作者非法， 正見反常律， 邪見日以滋。
「是故，阿難！莫與惡知識從事。所以然者，與愚人從事，無信、無戒、無聞、無智，與善知識從事，便增益諸功德，戒具成就。如是，阿難！當作是學。」
爾時，阿難聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在羅閱城迦蘭陀竹園所，與五百人俱。
爾時，王阿阇世恒以五百釜食給與提婆達兜。彼時，提婆達兜名聞四遠，戒德具足，名稱悉備，乃能使王日來供養。
是時，提婆達兜得此利養已，諸比丘聞之，白世尊曰：「國中人民，嘆說提婆達兜名稱遠布，乃使王阿阇世恒來供養。」
爾時，世尊告諸比丘：「汝等比丘，莫施此心，貪提婆達兜利養。所以然者，提婆達兜愚人造此三事，身、口、意行，終無驚懼，亦不恐怖，如今提婆達兜愚人，當復盡此諸善功德，如取惡狗鼻壞之，倍復兇惡。提婆達兜愚人亦復如是，受此利養，遂起貢高。是故，諸比丘！亦莫興意著于利養。設有比丘著于利養，而不獲三法。云何為三？所謂賢聖戒、賢聖三昧、賢聖智慧而不成就
阿難對世尊說：『是的，提婆達多確實對如來有所冒犯。』 世尊告誡說：『愚昧迷惑的人不應該與他們相見。』這時，世尊向阿難說了這首偈： 『不應該見愚人，不要與愚人共事，也不要與他們爭論，說那些是非之事。』 這時，阿難又用這首偈回答世尊說： 『愚人能做什麼呢？愚人有什麼過錯呢？即使與他們交談，究竟會有什麼損失呢？』 這時，世尊又用這首偈回答阿難說： 『愚人自己造作行為，所做的事情不合法度，正見反而違背常理，邪見日益增長。 『所以，阿難！不要與惡知識交往。原因是，與愚人交往，會變得沒有信仰、沒有戒律、沒有聞法、沒有智慧；與善知識交往，就會增長各種功德，戒律圓滿成就。所以，阿難！應當這樣學習。』 這時，阿難聽了佛所說，歡喜地奉行。 （七） 我聽聞是這樣： 一時，佛在王舍城迦蘭陀竹園，與五百人在一起。 當時，阿阇世王經常用五百釜的食物供養提婆達多。那時，提婆達多名聲遠揚，戒律品德具足，名聲遠播，以至於能讓國王每天都來供養。 這時，提婆達多得到這些供養后，眾比丘聽說了，就對世尊說：『國內的人民都讚歎提婆達多的名聲遠播，以至於能讓阿阇世王每天都來供養。』 這時，世尊告訴眾比丘：『你們這些比丘，不要生起這種貪圖提婆達多供養的心。原因是，提婆達多這個愚人造作身、口、意三方面的行為，始終沒有驚懼，也不感到恐懼，如今提婆達多這個愚人，將會耗盡他所有的善功德，就像抓住惡狗的鼻子把它弄壞一樣，反而更加兇惡。提婆達多這個愚人也是這樣，接受這些供養，就變得貢高自大。所以，眾比丘！也不要生起貪圖供養的心。如果有比丘貪圖供養，就不能獲得三種法。哪三種呢？就是賢聖戒、賢聖三昧、賢聖智慧，都不能成就。』
Ananda said to the World Honored One, 'Yes, Devadatta has indeed offended the Tathagata.' The World Honored One cautioned, 'Foolish and deluded people should not be seen.' At that time, the World Honored One spoke this verse to Ananda: 'One should not see a fool, nor associate with a fool, nor argue with them, speaking of right and wrong matters.' At this time, Ananda again replied to the World Honored One with this verse: 'What can a fool do? What fault does a fool have? Even if one talks with them, what loss would there ultimately be?' At this time, the World Honored One again replied to Ananda with this verse: 'A fool creates his own actions, what he does is unlawful, right views go against the norm, and wrong views increase daily.' 'Therefore, Ananda! Do not associate with evil companions. The reason is that associating with fools leads to a lack of faith, discipline, learning, and wisdom; associating with good companions increases all merits, and discipline is fully accomplished. Therefore, Ananda! You should learn in this way.' At this time, Ananda heard what the Buddha said and joyfully practiced it. (Seven) Thus have I heard: At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha, with five hundred people. At that time, King Ajatasatru regularly provided Devadatta with five hundred cauldrons of food. At that time, Devadatta's fame spread far and wide, his precepts and virtues were complete, and his reputation was so great that he was able to have the king come to make offerings daily. At this time, after Devadatta received these offerings, the monks heard about it and said to the World Honored One, 'The people in the country praise Devadatta's widespread fame, to the extent that King Ajatasatru comes to make offerings daily.' At this time, the World Honored One told the monks, 'You monks, do not give rise to this mind of greed for Devadatta's offerings. The reason is that Devadatta, this fool, creates actions in body, speech, and mind, and is never startled or afraid. Now, Devadatta, this fool, will exhaust all his good merits, just like grabbing a bad dog by the nose and breaking it, making it even more vicious. Devadatta, this fool, is also like this, receiving these offerings, he becomes arrogant. Therefore, monks! Do not give rise to the intention of being attached to offerings. If there are monks who are attached to offerings, they will not obtain three dharmas. What are the three? They are the noble precepts, noble samadhi, and noble wisdom, which will not be accomplished.'
。若有比丘不著利養，便獲三法。云何為三？所謂賢聖戒、賢聖三昧、賢聖智慧。若欲成此三法，當發善心，不著利養。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此三不善根。云何為三？貪不善根、恚不善根、癡不善根。若比丘有此三不善根者，墮三惡趣。云何為三？所謂地獄、餓鬼、畜生。如是，比丘！若有此三不善根者，便有三惡趣。
「比丘當知，有此三善根。云何為三？不貪善根、不恚善根、不癡善根，是謂比丘有此三善根。若有此三善根者，便有二善處，涅槃為三。云何二趣？所謂人、天是也。是謂比丘有此三善者，則生此善處。是故，諸比丘！當離三不善根，修三善根。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此三聚。云何為三？所謂等聚、邪聚、不定聚。彼云何為等聚？所謂等見、等治、等語、等業、等命、等方便、等念、等定，是謂等聚。彼云何名為邪聚？所謂邪見、邪治、邪語、邪業、邪命、邪方便、邪念、邪定，是謂邪聚。彼云何名為不定聚？所謂不知苦、不知習、不知盡、不知道、不知等聚、不知邪聚，是謂名為不定聚。
「諸比丘當知，復有三聚。云何為三？所謂善聚、等聚、定聚。彼云何名善聚？所謂三善根
現代漢語譯本： 如果比丘不貪求利養，就能獲得三種功德。是哪三種呢？就是賢聖的戒律、賢聖的三昧（禪定）、賢聖的智慧。如果想要成就這三種功德，應當發起善良的心，不貪求利養。各位比丘！應當這樣學習。 當時，各位比丘聽了佛的教誨，都歡喜地奉行。
（八）
我聽到是這樣：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『有三種不善的根本。是哪三種呢？就是貪的不善根、嗔的不善根、癡的不善根。如果比丘有這三種不善根，就會墮入三種惡道。是哪三種呢？就是地獄、餓鬼、畜生。各位比丘！如果有了這三種不善根，就會墮入三種惡道。』
『比丘們應當知道，有三種善的根本。是哪三種呢？就是不貪的善根、不嗔的善根、不癡的善根。各位比丘，這就是三種善根。如果有了這三種善根，就會有兩處善報，涅槃是第三種。哪兩處呢？就是人道和天道。各位比丘，如果有了這三種善根，就會生到這些善處。所以，各位比丘！應當遠離三種不善根，修習三種善根。各位比丘！應當這樣學習。』
當時，各位比丘聽了佛的教誨，都歡喜地奉行。
（九）
我聽到是這樣：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『有三種聚集。是哪三種呢？就是正聚、邪聚、不定聚。什麼是正聚呢？就是正見、正思惟、正語、正業、正命、正精進、正念、正定，這就是正聚。什麼是邪聚呢？就是邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定，這就是邪聚。什麼是不定聚呢？就是不知道苦、不知道苦的生起、不知道苦的滅盡、不知道滅苦的道路、不知道正聚、不知道邪聚，這就是不定聚。』
『各位比丘應當知道，還有三種聚集。是哪三種呢？就是善聚、正聚、定聚。什麼是善聚呢？就是三種善根。
English version: If a bhikkhu does not cling to gain, he will obtain three things. What are the three? They are the noble precepts, noble samadhi (concentration), and noble wisdom. If one wishes to achieve these three things, one should generate a good mind and not cling to gain. Thus, bhikkhus! You should train yourselves in this way. At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
(8)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the World-Honored One said to the bhikkhus: 'There are these three unwholesome roots. What are the three? They are the unwholesome root of greed, the unwholesome root of hatred, and the unwholesome root of delusion. If a bhikkhu has these three unwholesome roots, he will fall into the three evil realms. What are the three? They are hell, the realm of hungry ghosts, and the animal realm. Thus, bhikkhus! If one has these three unwholesome roots, one will fall into the three evil realms.'
'Bhikkhus, you should know that there are these three wholesome roots. What are the three? They are the wholesome root of non-greed, the wholesome root of non-hatred, and the wholesome root of non-delusion. Bhikkhus, these are the three wholesome roots. If one has these three wholesome roots, one will have two good destinations, and Nirvana is the third. What are the two destinations? They are the human realm and the heavenly realm. Bhikkhus, if one has these three wholesome roots, one will be born in these good destinations. Therefore, bhikkhus! You should abandon the three unwholesome roots and cultivate the three wholesome roots. Thus, bhikkhus! You should train yourselves in this way.'
At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
(9)
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi.
At that time, the World-Honored One said to the bhikkhus: 'There are these three groups. What are the three? They are the right group, the wrong group, and the undetermined group. What is the right group? It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the right group. What is the wrong group? It is wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. This is the wrong group. What is the undetermined group? It is not knowing suffering, not knowing the arising of suffering, not knowing the cessation of suffering, not knowing the path to the cessation of suffering, not knowing the right group, and not knowing the wrong group. This is called the undetermined group.'
'Bhikkhus, you should know that there are also three groups. What are the three? They are the wholesome group, the right group, and the fixed group. What is the wholesome group? It is the three wholesome roots.'
。何等善根？所謂不貪善根、不恚善根、不癡善根，是謂善聚。云何名為等聚？所謂賢聖八品道，等見、等治、等語、等業、等命、等方便、等念、等三昧，是謂等聚。彼云何名為定聚？所謂知苦、知習、知盡、知道、知善聚、知惡趣、知定聚，是謂名為定聚。是故，諸比丘！此三聚中，邪聚、不定聚，當遠之，此正聚者當奉行。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此三觀想。云何為三？所謂觀欲想、瞋恚想、殺害想。是謂比丘有此三想。比丘當知，若有觀欲想，命終時便墮地獄中。若觀瞋恚想，命終時生畜生中。所謂雞狗之屬，蛇蚖之類而生其中。若觀害想，亦命終者生餓鬼中，形體燒然，苦痛難陳。是謂，比丘！有此三想生地獄中、餓鬼、畜生。
「復有三想，云何為三？所謂出要想、不害想、不恚想。若有人有出要想者，命終之時生此人中。若有不害想者，命終時自然天上。若有人不殺心者，命終時斷五結，便於彼處而般涅槃。是謂，比丘！有此三想，常念修行，此三惡想當遠離之。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本： 『何謂善根？』所謂不貪的善根、不嗔的善根、不癡的善根，這被稱為善聚。『何謂等聚？』所謂賢聖的八正道，即正見、正思惟、正語、正業、正命、正精進、正念、正定，這被稱為等聚。『何謂定聚？』所謂瞭解苦、瞭解苦的根源、瞭解苦的止息、瞭解滅苦之道、瞭解善聚、瞭解惡趣、瞭解定聚，這被稱為定聚。因此，各位比丘！在這三聚中，邪聚和不定聚應當遠離，而這正聚應當奉行。各位比丘！應當如此學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。
（一〇）
我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有這三種觀想。哪三種呢？所謂觀欲想、嗔恚想、殺害想。各位比丘，這就是這三種想法。比丘應當知道，如果有人觀欲想，命終時就會墮入地獄。如果觀嗔恚想，命終時就會生於畜生道中，例如雞狗之類，蛇蚖之類，而生於其中。如果觀殺害想，命終時也會生於餓鬼道中，形體被燒灼，痛苦難以言說。各位比丘！這就是這三種想法，會使人墮入地獄、餓鬼、畜生。』 『還有三種想法，哪三種呢？所謂出離想、不害想、不嗔想。如果有人有出離想，命終時就會生於人道。如果有人有不害想，命終時自然會生於天上。如果有人沒有殺心，命終時就會斷除五結，並在那裡入般涅槃。各位比丘！這就是這三種想法，應當常常唸誦修行，這三種惡想應當遠離。各位比丘！應當如此學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。
English version: 'What are the roots of good? ' The roots of good are non-greed, non-hatred, and non-delusion; these are called the 'good group'. 'What is the 'equal group'?' The noble eightfold path, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration; this is called the 'equal group'. 'What is the 'fixed group'?' It is understanding suffering, understanding the origin of suffering, understanding the cessation of suffering, understanding the path to the cessation of suffering, understanding the good group, understanding the evil realms, and understanding the fixed group; this is called the 'fixed group'. Therefore, monks, among these three groups, the wrong group and the uncertain group should be avoided, and this right group should be practiced. Monks, you should learn in this way.' At that time, the monks, having heard what the Buddha said, rejoiced and practiced accordingly.
(10)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the monks, 'There are these three thoughts. What are the three? They are the thought of desire, the thought of anger, and the thought of harm. Monks, these are the three thoughts. Monks should know that if one has the thought of desire, upon death, one will fall into hell. If one has the thought of anger, upon death, one will be born among animals, such as chickens and dogs, snakes and vipers. If one has the thought of harm, upon death, one will also be born among hungry ghosts, with bodies burning, and suffering indescribable. Monks, these are the three thoughts that cause one to be born in hell, among hungry ghosts, and among animals.' 'There are also three thoughts. What are the three? They are the thought of renunciation, the thought of non-harm, and the thought of non-anger. If one has the thought of renunciation, upon death, one will be born among humans. If one has the thought of non-harm, upon death, one will naturally be born in the heavens. If one has no intention to kill, upon death, one will break the five fetters and attain Nirvana there. Monks, these are the three thoughts that should be constantly practiced, and these three evil thoughts should be avoided. Monks, you should learn in this way.' At that time, the monks, having heard what the Buddha said, rejoiced and practiced accordingly.
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地主、婆拘、耳 婆提、逆順香 愚、世、三不善 三聚、觀在後
增壹阿含經卷第十三 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第十四
東晉罽賓三藏瞿曇僧伽提婆譯
高幢品第二十四之一
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「昔者，天帝釋告三十三天：『卿等若入大戰中時，設有恐怖畏懼之心者，汝等還顧視我高廣之幢，設見我幢者，便無畏怖。若不憶我幢者，當憶伊沙天王幢；以憶彼幢者，所有畏怖，便自消滅。若不憶我幢，及不憶伊沙幢者，爾時當憶婆留那天王幢；以憶彼幢，所有恐怖，便自消滅。』
「我今亦復告汝等，設有比丘、比丘尼、優婆塞、優婆夷，若有畏怖衣毛豎者，爾時當念我身，此是如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出現於世。設有恐怖衣毛豎者，便自消滅。
「若復不念我者，爾時當念於法。如來法者甚為微妙，智者所學。以念法者，所有恐怖，便自消滅。
「設不念我，復不念法，爾時當念聖眾。如來聖眾極為和順，法法成就：戒成就、三昧成就、智慧成就、解脫成就、解脫見慧成就。所謂四雙八輩，此是如來聖眾，可敬可事，世間福田，是謂如來聖眾。爾時若念僧已，所有恐怖，便自消滅
現代漢語譯本 地主、婆拘、耳，婆提、逆順香，愚、世、三不善，三聚、觀在後。 《增壹阿含經》卷第十三 大正藏第02冊 No. 0125 《增壹阿含經》 《增壹阿含經》卷第十四 東晉罽賓三藏瞿曇僧伽提婆譯 高幢品第二十四之一 （一） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『過去，天帝釋告訴三十三天：』你們如果進入大戰之中，心中感到恐懼害怕，你們就回頭看我的高大旗幟，如果看到我的旗幟，就不會有畏懼。如果想不起我的旗幟，就應當想起伊沙天王的旗幟；想起他的旗幟，所有的畏懼就會自行消滅。如果想不起我的旗幟，也想不起伊沙天王的旗幟，那時就應當想起婆留那天王的旗幟；想起他的旗幟，所有的恐懼就會自行消滅。』 『我現在也告訴你們，如果有比丘、比丘尼、優婆塞、優婆夷，如果感到恐懼害怕，汗毛豎立，那時就應當憶念我的身體，我是如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，出現於世。如果感到恐懼害怕，汗毛豎立，就會自行消滅。』 『如果想不起我，那時就應當憶念佛法。如來的佛法非常微妙，是智者所學習的。憶念佛法，所有的恐懼就會自行消滅。』 『如果想不起我，又想不起佛法，那時就應當憶念聖眾。如來的聖眾非常和合順從，在法上成就：戒成就、三昧成就、智慧成就、解脫成就、解脫知見成就。所謂四雙八輩，這就是如來的聖眾，值得尊敬供養，是世間的福田，這就是如來的聖眾。那時如果憶念僧眾，所有的恐懼就會自行消滅。』
English version Landlord, Po Ju, Ear, Po Ti, Reverse and Forward Incense, Ignorance, World, Three Unwholesome, Three Aggregates, Observation in the Rear. 'Ekottara Agama Sutra', Volume 13 Taisho Tripitaka Volume 02, No. 0125, 'Ekottara Agama Sutra' 'Ekottara Agama Sutra', Volume 14 Translated by Tripitaka Master Gautama Sanghadeva of Kipin, Eastern Jin Dynasty Chapter 24, 'The High Banner', Part One (1) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. At that time, the World Honored One told the monks: 'In the past, Sakra, the Lord of the Gods, told the Thirty-three Gods: 'If you enter a great battle and feel fear and terror in your hearts, you should look back at my tall banner. If you see my banner, you will have no fear. If you cannot remember my banner, you should remember the banner of King Isa; by remembering his banner, all fear will be extinguished. If you cannot remember my banner, nor the banner of King Isa, then you should remember the banner of King Varuna; by remembering his banner, all fear will be extinguished.' 'Now I also tell you, if there are monks, nuns, laymen, or laywomen who feel fear and terror, and their hair stands on end, then they should remember my body. I am the Tathagata, the Arhat, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer of Those Who Can Be Trained, the Teacher of Gods and Humans, called Buddha, the Blessed One, who has appeared in the world. If they feel fear and terror, and their hair stands on end, it will be extinguished by itself.' 'If you cannot remember me, then you should remember the Dharma. The Dharma of the Tathagata is very subtle and is learned by the wise. By remembering the Dharma, all fear will be extinguished.' 'If you cannot remember me, nor the Dharma, then you should remember the Sangha. The Sangha of the Tathagata is extremely harmonious and accomplished in the Dharma: accomplished in precepts, accomplished in samadhi, accomplished in wisdom, accomplished in liberation, and accomplished in the knowledge and vision of liberation. These are the four pairs and eight types of individuals, the Sangha of the Tathagata, worthy of respect and offering, the field of merit in the world. This is the Sangha of the Tathagata. If you remember the Sangha, all fear will be extinguished.'
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「比丘當知，釋提桓因猶有淫、怒、癡，然三十三天念其主即無恐怖；況復如來無有欲、怒、癡心，當念有恐怖乎？若有比丘有恐怖者，便自消滅。是故，諸比丘！當念三尊：佛、法、聖眾。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，拔祇國界有鬼，名為毗沙。在彼國界，極為兇暴，殺民無量，恒日殺一人，或日殺二人、三人、四人、五人、十人、二十人、三十人、四十人、五十人。爾時，諸鬼神、羅剎充滿彼國。
是時，拔祇人民皆共集聚，而作是說：「我等可得避此國至他國界，不須住此。」
是時，毗沙惡鬼知彼人民心之所念，便語彼人民曰：「汝等莫離此處至他邦土。所以然者，終不免吾手。卿等日日持一人祠吾，吾要不觸擾汝。」
是時，拔祇人民日取一人祠彼惡鬼。是時，彼鬼食彼人已，取骸骨擲著他方山中，然彼山中骨滿溪谷。
爾時，有長者名善覺，在彼住止，饒財多寶，積財千億，騾、驢、駱駝不可稱計，金、銀、珍寶、車𤦲、馬瑙、真珠、虎珀亦不可稱。爾時，彼長者有兒，名那優羅，唯有一子，甚愛敬念，未曾離目前。爾時，有此限制，那優羅小兒，次應祠鬼。
是時，那優羅父母沐浴此小兒，與著好衣，將至冢間，至彼鬼所
現代漢語譯本： 『比丘們應當知道，釋提桓因尚且有淫慾、嗔怒、愚癡，然而三十三天的人們只要念著他們的主就不會感到恐懼；更何況如來沒有慾望、嗔怒、愚癡之心，當念著他會有恐懼嗎？如果有比丘感到恐懼，那恐懼就會自行消滅。因此，各位比丘！應當憶念三尊：佛、法、聖眾。各位比丘！應當這樣學習。』 當時，各位比丘聽聞佛所說，歡喜地奉行。
（二）
我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，跋祇國境內有一個鬼，名叫毗沙。在那個國境內，它極其兇暴，殺害了無數百姓，每天殺一人，有時一天殺二人、三人、四人、五人、十人、二十人、三十人、四十人、五十人。當時，各種鬼神、羅剎充滿了那個國家。 那時，跋祇國的人民都聚集在一起，這樣說道：『我們或許可以離開這個國家到其他地方去，不必住在這裡。』 這時，毗沙惡鬼知道那些人民心中所想，便對那些人民說：『你們不要離開這裡到其他地方去。因為，你們終究逃不過我的手掌。你們每天拿一個人來祭祀我，我就不會打擾你們。』 這時，跋祇國的人民每天取一個人來祭祀那個惡鬼。這時，那個鬼吃掉那個人后，就把骸骨扔到其他地方的山中，結果那山中骨頭堆滿了溪谷。 當時，有一個長者名叫善覺，住在那裡，他擁有很多財富，積累了千億的財產，騾子、驢子、駱駝數不勝數，金、銀、珍寶、車渠、瑪瑙、珍珠、琥珀也數不勝數。當時，那個長者有一個兒子，名叫那優羅，只有一個兒子，他非常愛護和敬重他，從未讓他離開自己的視線。當時，有這樣的規定，那優羅小兒，這次應該被用來祭祀鬼。 這時，那優羅的父母給這個小兒沐浴，給他穿上好衣服，帶他到墳地，到那個鬼所在的地方。
English version: 'Monks, you should know that even Sakra, the lord of the gods, still has lust, anger, and delusion, yet the thirty-three gods have no fear when they think of their lord. How much more so should the Tathagata, who has no lust, anger, or delusion, have no fear when thought of? If a monk has fear, that fear will vanish by itself. Therefore, monks! You should remember the Three Jewels: the Buddha, the Dharma, and the Sangha. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it.
(Two)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, in the territory of the Vajji country, there was a ghost named Visakha. In that territory, it was extremely fierce, killing countless people. It killed one person every day, or sometimes two, three, four, five, ten, twenty, thirty, forty, or fifty people a day. At that time, various ghosts and rakshasas filled that country. At that time, the people of Vajji all gathered together and said, 'Perhaps we can leave this country and go to other territories; we don't need to stay here.' At this time, the evil ghost Visakha, knowing what the people were thinking, said to them, 'You should not leave here to go to other lands. Because, you will ultimately not escape my grasp. If you offer me one person every day, I will not disturb you.' At this time, the people of Vajji took one person every day to sacrifice to that evil ghost. At this time, after the ghost had eaten that person, it threw the bones into the mountains elsewhere, and as a result, the mountains were filled with bones in the valleys. At that time, there was an elder named Sudatta, who lived there. He was very wealthy, having accumulated billions of treasures. Mules, donkeys, and camels were countless, and gold, silver, jewels, conch shells, agate, pearls, and amber were also countless. At that time, that elder had a son named Nayura, his only son, whom he loved and respected very much, never letting him out of his sight. At that time, there was this rule that the young child Nayura was next in line to be sacrificed to the ghost. At this time, Nayura's parents bathed the child, dressed him in fine clothes, and took him to the graveyard, to the place where the ghost was.
。到已，啼哭喚呼，不可稱計，並作是說：「諸神，地神，皆共證明：我等唯有此一子，愿諸神明當證明此；及二十八大鬼神王當共護此，無令有乏，及四天王咸共歸命，愿擁護此兒，使得免濟；及釋提桓因亦向歸命，愿濟此兒命；及梵天王亦復歸命，愿脫此命；諸有鬼神護世者亦向歸命，使脫此厄；諸如來弟子漏盡阿羅漢，我今亦復歸命，使脫此厄；諸辟支佛無師自覺亦復自歸，使脫此厄；彼如來今亦自歸，不降者降，不度者度，不獲者獲，不脫者脫，不般涅槃者使般涅槃，無救者與作救護，盲者作眼目，病者作大醫王，若天、龍、鬼神、一切人民、魔及魔天，最尊、最上，無能及者，可敬可貴，為人作良祐福田，無有出如來上者。然如來當鑑察之，愿如來當照此至心。」是時，那優羅父母即以此兒付鬼已，便退而去。
爾時，世尊以天眼清凈，復以天耳徹聽，聞有此言，那優羅父母啼哭不可稱計。爾時，世尊以神足力，至彼山中惡鬼住處。時，彼惡鬼集在雪山北鬼神之處。是時，世尊入鬼住處而坐，正身正意，結跏趺坐。
是時，那優羅小兒漸以至彼惡鬼住處。是時，那優羅小兒遙見如來在惡鬼住處，光色炳然，正身正意，繫念在前，顏色端政，與世有奇，諸根寂靜，得諸功德，降伏諸魔，如此諸德不可稱計。有三十二相、八十種好，莊嚴其身，如須彌山，出諸山頂，面如日月，亦如金山，光有遠照。見已，便起歡喜心向于如來，便生此念：「此必不是毗沙惡鬼。所以然者，我今見之，極有歡喜之心，設當是惡鬼者，隨意食之
現代漢語譯本：到了那時，啼哭呼喚的聲音，無法計數，並且這樣說道：『諸神，地神，都共同證明：我們只有這一個孩子，希望諸神明能夠證明這一點；以及二十八位大鬼神王共同守護他，不要讓他有所缺乏；以及四大天王都歸順於他，希望擁護這個孩子，使他能夠免除災難；以及釋提桓因也向他歸順，希望救這個孩子的性命；以及梵天王也再次歸順，希望他能脫離此難；所有守護世界的鬼神也都向他歸順，使他脫離這個厄運；所有如來的弟子，漏盡煩惱的阿羅漢，我現在也歸順於他，使他脫離這個厄運；所有辟支佛，無師自悟的，也自己歸順，使他脫離這個厄運；那位如來現在也自己歸順，不降伏的令其降伏，不度化的令其度化，沒有獲得的令其獲得，沒有解脫的令其解脫，不入涅槃的令其入涅槃，沒有救護的給予救護，盲人給予眼睛，病人給予大醫王，無論是天、龍、鬼神、一切人民、魔以及魔天，最尊貴、最至上，沒有誰能比得上，值得尊敬和珍貴，為人們作良好的福田，沒有誰能超越如來。然而如來應當明察這一切，希望如來能夠照見這顆至誠的心。』這時，那優羅的父母就把這個孩子交給了鬼，然後就離開了。 那時，世尊用清凈的天眼，又用天耳徹底聽聞，聽到了這些話，那優羅的父母啼哭的聲音無法計數。那時，世尊用神通力，到達了那座山中惡鬼居住的地方。當時，那些惡鬼聚集在雪山北部的鬼神之處。這時，世尊進入鬼的住處坐下，端正身體，集中意念，結跏趺坐。 這時，那優羅的小孩漸漸地到了惡鬼居住的地方。這時，那優羅的小孩遠遠地看見如來在惡鬼的住處，光芒閃耀，端正身體，集中意念，神情莊嚴，與世俗不同，諸根寂靜，獲得了各種功德，降伏了各種魔，這些功德無法計數。他有三十二相、八十種好，莊嚴他的身體，像須彌山一樣，高出所有山頂，面容像日月一樣，也像金山一樣，光芒照耀遠方。看見后，就生起了歡喜心，面向如來，就產生了這樣的念頭：『這一定不是毗沙惡鬼。之所以這樣認為，是因為我現在看見他，心中極其歡喜，如果真的是惡鬼，早就隨意吃掉我了。』
English version: Then, the cries and calls were countless, and they said, 'Gods, earth gods, all bear witness: we have only this one child, may the gods bear witness to this; and may the twenty-eight great demon kings jointly protect him, not letting him lack anything; and may the four heavenly kings all submit to him, wishing to protect this child, so that he may be spared from disaster; and may Sakra also submit to him, wishing to save this child's life; and may Brahma also submit again, wishing him to escape this difficulty; may all the ghosts and gods who protect the world also submit to him, so that he may escape this calamity; all the disciples of the Tathagata, the Arhats who have exhausted their defilements, I now also submit to him, so that he may escape this calamity; all the Pratyekabuddhas, who are self-enlightened without a teacher, also submit themselves, so that he may escape this calamity; that Tathagata now also submits himself, causing those who do not submit to submit, causing those who are not liberated to be liberated, causing those who have not attained to attain, causing those who are not freed to be freed, causing those who do not enter Nirvana to enter Nirvana, giving protection to those who have no protection, giving eyes to the blind, giving a great physician to the sick, whether it be gods, dragons, ghosts, all people, demons, and demon heavens, the most honored, the most supreme, none can compare, worthy of respect and precious, making a good field of merit for people, none can surpass the Tathagata. However, the Tathagata should observe all this, may the Tathagata see this sincere heart.' At this time, the parents of Nayu Luo gave the child to the ghost and then left. At that time, the World Honored One, with his pure heavenly eye, and with his heavenly ear, heard these words, the cries of Nayu Luo's parents were countless. At that time, the World Honored One, with his supernatural power, arrived at the place where the evil ghost lived in the mountain. At that time, those evil ghosts gathered at the place of the ghosts and gods in the north of the snowy mountain. At this time, the World Honored One entered the ghost's dwelling and sat down, upright in body and mind, sitting in the lotus position. At this time, the child Nayu Luo gradually arrived at the place where the evil ghost lived. At this time, the child Nayu Luo saw from afar the Tathagata in the evil ghost's dwelling, his light shining brightly, upright in body and mind, his mind focused, his appearance dignified, different from the world, his senses tranquil, having attained all kinds of merits, having subdued all kinds of demons, these merits were countless. He had the thirty-two marks and eighty minor marks, adorning his body, like Mount Sumeru, rising above all the mountain peaks, his face like the sun and moon, also like a golden mountain, his light shining far away. Having seen this, he felt joy in his heart, facing the Tathagata, and the thought arose: 'This must not be the evil ghost Vaisravana. The reason for this is that I now see him, and my heart is extremely joyful, if he were truly an evil ghost, he would have eaten me at will.'
。」
是時，世尊告曰：「那優羅！如汝所言，我今是如來、至真、等正覺，故來救汝，及降此惡鬼。」
是時，那優羅聞此語已，歡喜踴躍，不能自勝，便來至世尊所，頭面禮足，在一面坐。
是時，世尊與說妙義。所謂論者，施論、戒論、生天之論，欲為穢惡，漏不凈行，出家為要，去諸亂想。爾時，世尊以見那優羅小兒心意歡喜，意性柔軟，諸佛世尊常所說法，苦、習、盡、道，是時世尊具與彼說。彼即于坐上，諸塵垢盡，得法眼凈。彼以見法、得法，成就諸法、承受諸法，無有狐疑，解如來教，歸佛、法、聖眾，而受五戒。
是時，毗沙惡鬼還來到本住處。爾時，惡鬼遙見世尊端坐思惟，身不傾動。見以，便興恚怒，雨雷電霹靂向如來所，或雨刀劍；未墮地之頃，便化優缽蓮華。是時，彼鬼倍復瞋恚，雨諸山河石壁；未墮地之頃，化作種種飲食。是時，彼鬼復化作大象，吼喚向如來所。爾時，世尊復化作師子王。是時，彼鬼倍化作師子形向如來所。爾時，世尊化作大火聚。是時，彼鬼倍復瞋恚，化作大龍而有七首。爾時，世尊化作大金翅鳥。
是時，彼鬼便生此念：「我今所有神力，今以現之，然此沙門衣毛不動，我今當往問其深義。」是時，彼鬼問世尊曰：「我今毗沙欲問深義，設不能報我者，當持汝兩腳擲著海南。」
世尊告曰：「惡鬼當知，我自觀察，無天及人民、沙門、婆羅門、若人、非人，能持我兩腳擲海南者。但今欲問義者，便可問之
當時，世尊說道：『那優羅！正如你所說，我現在是如來、至真、等正覺，所以來救你，並降伏這個惡鬼。』 當時，那優羅聽到這話后，歡喜雀躍，無法自持，便來到世尊面前，頭面禮足，在一旁坐下。 當時，世尊為他宣說微妙的道理。所說的道理是：佈施的道理、持戒的道理、昇天的道理，說明慾望是污穢的，行為不凈，出家修行才是重要的，可以去除各種雜亂的念頭。那時，世尊看到那優羅小兒心意歡喜，性情柔和，就為他宣說了諸佛世尊常說的道理：苦、集、滅、道。當時，世尊詳細地為他解說。他當即在座位上，各種塵垢都消除了，得到了清凈的法眼。他因為見到法、得到法，成就了各種法、接受了各種法，沒有疑惑，理解了如來的教誨，歸依佛、法、聖眾，並受持了五戒。 當時，毗沙惡鬼又回到原來的住處。那時，惡鬼遠遠地看見世尊端坐思惟，身體紋絲不動。看見后，便心生憤怒，降下雷電霹靂向如來所在之處，或者降下刀劍；但還沒落到地上，就都變成了優缽蓮花。當時，那惡鬼更加憤怒，降下各種山河石壁；但還沒落到地上，就都變成了各種飲食。當時，那惡鬼又化作大象，吼叫著向如來所在之處衝去。那時，世尊又化作獅子王。當時，那惡鬼又化作獅子的形狀向如來所在之處衝去。那時，世尊化作巨大的火堆。當時，那惡鬼更加憤怒，化作七頭巨龍。那時，世尊化作大金翅鳥。 當時，那惡鬼便產生這樣的念頭：『我所有的神力，現在都展現出來了，然而這個沙門卻紋絲不動，我應該去問他深奧的道理。』當時，那惡鬼問世尊說：『我毗沙想要問你深奧的道理，如果不能回答我，我就把你兩隻腳扔到南海里。』 世尊說道：『惡鬼應當知道，我仔細觀察，沒有天神、人民、沙門、婆羅門、人或者非人，能夠把我兩隻腳扔到南海里。但是現在你想問道理，就問吧。』
At that time, the World Honored One said: 'Nayuta! As you have said, I am now the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, therefore I have come to save you and subdue this evil demon.' At that time, Nayuta, upon hearing these words, was overjoyed and could not contain himself. He then came to the World Honored One, bowed his head to the ground at his feet, and sat down to one side. At that time, the World Honored One spoke to him about the wonderful teachings. The teachings he spoke of were: the teaching of giving, the teaching of precepts, the teaching of being born in heaven, explaining that desires are impure, that unwholesome conduct is defiled, that leaving home to practice is essential, and that it can remove all confused thoughts. At that time, the World Honored One, seeing that the child Nayuta's mind was joyful and his nature was gentle, spoke to him about the teachings that all Buddhas and World Honored Ones always speak of: suffering, its cause, its cessation, and the path. At that time, the World Honored One explained them to him in detail. He immediately, while still seated, had all his defilements removed and obtained the pure Dharma eye. Because he saw the Dharma, obtained the Dharma, accomplished all Dharmas, and accepted all Dharmas, he had no doubts, understood the Tathagata's teachings, took refuge in the Buddha, the Dharma, and the Sangha, and received the five precepts. At that time, the evil demon Visha returned to his original dwelling place. At that time, the evil demon saw from afar that the World Honored One was sitting in meditation, his body not moving at all. Upon seeing this, he became angry and rained down thunder and lightning towards the place where the Tathagata was, or rained down swords; but before they fell to the ground, they all turned into blue lotus flowers. At that time, the evil demon became even more angry and rained down various mountains, rivers, and stone walls; but before they fell to the ground, they all turned into various foods. At that time, the evil demon transformed into a large elephant, roaring and charging towards the place where the Tathagata was. At that time, the World Honored One transformed into a lion king. At that time, the evil demon transformed into the shape of a lion and charged towards the place where the Tathagata was. At that time, the World Honored One transformed into a huge fire. At that time, the evil demon became even more angry and transformed into a great dragon with seven heads. At that time, the World Honored One transformed into a great golden-winged bird. At that time, the evil demon had this thought: 'All my divine powers, I have now displayed them, yet this Shramana does not move at all. I should go and ask him about the profound meaning.' At that time, the evil demon asked the World Honored One, saying: 'I, Visha, want to ask you about the profound meaning. If you cannot answer me, I will throw your two feet into the South Sea.' The World Honored One said: 'Evil demon, you should know that I have observed carefully, and there is no god, person, Shramana, Brahmin, human, or non-human who can throw my two feet into the South Sea. But now, if you want to ask about the meaning, then ask.'
。」
是時，惡鬼問曰：「沙門！何等是故行？何等是新行？何等是行滅？」
世尊告曰：「惡鬼當知，眼是故行，曩時所造，緣痛成行；耳、鼻、口、身意，此是故行，曩時所造，緣痛成行。是謂，惡鬼，此是故行。」
毗沙鬼曰：「沙門！何等是新行？」
世尊告曰：「今身所造身三、口四、意三，是謂，惡鬼！此是新行。」
時惡鬼曰：「何等是行滅？」
世尊告曰：「惡鬼當知，故行滅盡，更不興起，復不造行，能取此行，永以不生，永盡無餘，是謂行滅。」
是時，彼鬼白世尊曰：「我今極饑，何故奪我食？此小兒是我所食，沙門！可歸我此小兒。」
世尊告曰：「昔我未成道時，曾為菩薩，有鴿投我，我尚不惜身命，救彼鴿厄。況我今日已成如來，能捨此小兒令汝食啖？汝今惡鬼盡其神力，吾終不與汝此小兒。云何，惡鬼，汝曾迦葉佛時，曾作沙門，修持梵行，后復犯戒，生此惡鬼。」
爾時，惡鬼承佛威神，便憶曩昔所造諸行。爾時，惡鬼至世尊所，頭面禮足，並作是說：「我今愚惑，不別真偽，乃生此心向于如來，唯愿世尊受我懺悔。」如是三、四。
世尊告曰：「聽汝悔過，勿復更犯。」爾時，世尊與毗沙鬼說微妙法，勸令歡喜。
時，彼惡鬼手擎數千兩金，奉上世尊，白世尊曰：「我今以此山谷施招提僧，唯愿世尊與我受之，及此數千兩金。」如是再三。
爾時，世尊即受此山谷，便說此偈：
「園果施清涼， 及作水橋樑， 設能造大船， 及諸養生具
現代漢語譯本 當時，惡鬼問道：『沙門！什麼是舊業？什麼是新業？什麼是業的止息？』 世尊告訴他：『惡鬼，你要知道，眼睛是舊業，是過去所造，因感受而形成的行為；耳朵、鼻子、口、身體和意念，這些都是舊業，是過去所造，因感受而形成的行為。這就是，惡鬼，所謂的舊業。』 毗沙鬼說：『沙門！什麼是新業？』 世尊告訴他：『現在身體所造的身三業、口四業、意三業，這就是，惡鬼！所謂的新業。』 當時惡鬼說：『什麼是業的止息？』 世尊告訴他：『惡鬼，你要知道，舊業滅盡，不再興起，也不再造新業，能夠斷絕這些行為，永遠不再產生，永遠徹底消滅，這就是業的止息。』 當時，那惡鬼對世尊說：『我現在非常飢餓，為什麼奪走我的食物？這個小孩是我的食物，沙門！應該把這個小孩還給我。』 世尊告訴他：『過去我還沒成道時，曾經作為菩薩，有鴿子投奔我，我尚且不吝惜自己的生命，救了那鴿子的危難。何況我今天已經成了如來，怎麼會捨棄這個小孩讓你吃掉？你現在這個惡鬼，用盡你的神力，我終究不會把這個小孩給你。怎麼樣，惡鬼，你曾經在迦葉佛時期，做過沙門，修行梵行，後來又犯了戒律，才生為這個惡鬼。』 當時，惡鬼承受佛的威神之力，便回憶起過去所造的種種行為。當時，惡鬼來到世尊面前，頭面頂禮，並這樣說道：『我現在愚昧迷惑，不辨真假，竟然生出這樣的心來對待如來，只希望世尊接受我的懺悔。』這樣說了三四次。 世尊告訴他：『允許你懺悔過錯，不要再犯。』當時，世尊為毗沙鬼說了微妙的佛法，勸導他歡喜。 當時，那惡鬼手捧數千兩黃金，獻給世尊，對世尊說：『我現在把這個山谷佈施給僧團，只希望世尊接受，以及這數千兩黃金。』這樣說了再三。 當時，世尊就接受了這個山谷，並說了這首偈語： 『園林果樹施清涼， 以及建造水橋樑， 如果能造大船隻， 以及各種養生具』
English version At that time, the evil spirit asked: 'Shramana! What are old actions? What are new actions? What is the cessation of actions?' The World-Honored One told him: 'Evil spirit, you should know that the eye is an old action, created in the past, and actions formed by feelings; the ear, nose, mouth, body, and mind, these are all old actions, created in the past, and actions formed by feelings. This is, evil spirit, what is called old actions.' The Vaisravana ghost said: 'Shramana! What are new actions?' The World-Honored One told him: 'The three actions of body, four of speech, and three of mind that are created by the present body, this is, evil spirit! What is called new actions.' At that time, the evil spirit said: 'What is the cessation of actions?' The World-Honored One told him: 'Evil spirit, you should know that when old actions are extinguished, they no longer arise, and new actions are no longer created, being able to cut off these actions, never to be born again, and to be completely extinguished without remainder, this is the cessation of actions.' At that time, the evil spirit said to the World-Honored One: 'I am extremely hungry now, why do you take away my food? This child is my food, Shramana! You should return this child to me.' The World-Honored One told him: 'In the past, when I had not yet attained enlightenment, I was once a Bodhisattva, and a pigeon came to me for refuge, and I did not spare my own life to save that pigeon from danger. How much more so now that I have become a Tathagata, how could I give up this child for you to eat? You, this evil spirit, use all your divine power, I will never give this child to you. How is it, evil spirit, you were once a Shramana during the time of Kashyapa Buddha, practicing pure conduct, but later you broke the precepts, and were born as this evil spirit.' At that time, the evil spirit, receiving the majestic power of the Buddha, remembered all the actions he had created in the past. At that time, the evil spirit came before the World-Honored One, bowed his head to the ground, and said: 'I am now foolish and confused, unable to distinguish truth from falsehood, and have even given rise to such thoughts towards the Tathagata, I only hope that the World-Honored One will accept my repentance.' He said this three or four times. The World-Honored One told him: 'I allow you to repent your faults, do not commit them again.' At that time, the World-Honored One spoke the subtle Dharma to the Vaisravana ghost, encouraging him to be joyful. At that time, the evil spirit held up several thousand taels of gold, offered them to the World-Honored One, and said to the World-Honored One: 'I now donate this valley to the Sangha, I only hope that the World-Honored One will accept it, as well as these several thousand taels of gold.' He said this again and again. At that time, the World-Honored One accepted this valley, and then spoke this verse: 'Gardens and fruit trees provide coolness, And build water bridges, If one can build large ships, And all kinds of life-sustaining tools'
。 晝夜無懈息， 獲福不可量， 法義戒成就， 終後生天上。」
是時，彼鬼白世尊曰：「不審世尊更有何教？」
世尊告曰：「汝今舍汝本形，著三衣，作沙門，入拔只城，在在處處作此教令：『諸賢當知，如來出世，不降者降，不度者度，不解脫者令知解脫，無救者與作救護，盲者作眼目，諸天、世人、天、龍、鬼神、魔、若魔天、若人、非人，最尊、最上，無與等者，可敬、可貴，為人作良祐福田。今日度那優羅小兒及降毗沙惡鬼，汝等可往至彼受化。』」
對曰：「如是。世尊！」
爾時，毗沙鬼作沙門，披服著三法衣，入諸里巷，作此教令：「今日世尊度那優羅小兒，及降伏毗沙惡鬼，汝等可往受彼教誨。」
當於爾時，拔祇國界人民熾盛。是長者善覺聞此語已，歡喜踴躍，不能自勝，將八萬四千人民眾生，至彼世尊所。到已，頭面禮足，在一面坐。爾時，拔祇人民或有禮足者，或有擎手者。爾時，八萬四千之眾，已在一面坐。
是時，世尊漸與說微妙之法。所謂論者，施論、戒論、生天之論，欲不凈想，漏為大患。爾時，世尊觀察彼八萬四千眾，心意歡悅。諸佛世尊常所說法：苦、習、盡、道，普與彼八萬四千眾而說此法，各于座上，諸塵垢盡，得法眼凈。猶如白凈之衣，易染為色。此八萬四千眾亦復如是，諸塵垢盡，得法眼凈，得法、見法、分別諸法，無有狐疑，得無所畏，自歸三尊：佛、法、聖眾，而受五戒。
爾時，那優羅父長者白世尊曰：「唯愿世尊當受我請。」爾時，世尊默然受請
現代漢語譯本 『日夜不懈怠，獲得的福報不可估量，遵循佛法戒律，最終將往生天界。』 這時，那個鬼對世尊說：『不知世尊還有什麼教誨？』 世尊告訴他說：『你現在捨棄你原來的形貌，穿上三衣，做沙門，進入拔只城，在各處宣說這個教令：『各位賢者應當知道，如來出世，能降伏不肯降伏的，度化不肯被度化的，讓不解脫的知道解脫，給無救助的提供救護，給盲人作眼睛，是諸天、世人、天龍、鬼神、魔、魔天、人、非人中最尊貴、最至上的，無與倫比，值得尊敬和珍視，是人們的良田福地。今天度化了那優羅小兒，並降伏了毗沙惡鬼，你們可以前往那裡接受教化。』 鬼回答說：『是的，世尊！』 當時，毗沙鬼變成沙門，穿上三法衣，進入各街巷，宣說這個教令：『今天世尊度化了那優羅小兒，並降伏了毗沙惡鬼，你們可以前往那裡接受他的教誨。』 當時，拔祇國界的人民非常興盛。長者善覺聽到這些話后，歡喜雀躍，不能自已，帶領八萬四千人民眾生，來到世尊所在的地方。到達后，他們頭面禮足，在一旁坐下。當時，拔祇的人民有的禮足，有的合掌。那時，八萬四千人已經在一旁坐下。 這時，世尊逐漸為他們宣說微妙的佛法。所說的內容包括佈施的道理、持戒的道理、往生天界的道理，以及慾望是不清凈的，煩惱是巨大的禍患。這時，世尊觀察到這八萬四千人的心意歡喜。諸佛世尊常說的佛法：苦、集、滅、道，普遍地為這八萬四千人宣說。他們各自在座位上，塵垢盡除，得到了清凈的法眼。就像潔白的布，容易被染上顏色一樣。這八萬四千人也是如此，塵垢盡除，得到了清凈的法眼，證悟了佛法，見到了佛法，分別了諸法，不再有疑惑，獲得了無所畏懼，皈依了三寶：佛、法、僧，並受持了五戒。 這時，那優羅的父親長者對世尊說：『唯愿世尊接受我的邀請。』這時，世尊默然接受了邀請。
English version 'Day and night without ceasing, the blessings obtained are immeasurable; accomplishing the Dharma and precepts, one will be reborn in heaven after death.' At that time, the ghost said to the World Honored One: 'I wonder, World Honored One, what other teachings do you have?' The World Honored One told him: 'Now, abandon your original form, put on the three robes, become a Shramana, enter the city of Vajji, and in every place, proclaim this teaching: 'All worthy ones should know that the Tathagata has appeared in the world, subduing those who do not submit, liberating those who are not liberated, enabling those who are not enlightened to know enlightenment, providing refuge for those without refuge, giving sight to the blind, being the most honored and supreme among gods, humans, dragons, ghosts, demons, demon gods, humans, and non-humans, incomparable, worthy of respect and reverence, and a field of merit for people. Today, he has liberated the child Na-yu-lo and subdued the evil ghost Visha. You may go there to receive his teachings.' The ghost replied: 'Yes, World Honored One!' At that time, the ghost Visha transformed into a Shramana, donned the three Dharma robes, entered the streets and alleys, and proclaimed this teaching: 'Today, the World Honored One has liberated the child Na-yu-lo and subdued the evil ghost Visha. You may go there to receive his teachings.' At that time, the people of the Vajji kingdom were very prosperous. When the elder Shan-jue heard these words, he was overjoyed and could not contain himself. He led eighty-four thousand people to the place where the World Honored One was. Upon arriving, they bowed their heads to the ground in reverence and sat to one side. At that time, some of the people of Vajji bowed their heads to the ground, while others joined their palms. At that time, the eighty-four thousand people were already seated to one side. At this time, the World Honored One gradually expounded the subtle Dharma to them. The teachings included the principles of giving, the principles of keeping precepts, the principles of being reborn in heaven, and the idea that desires are impure and afflictions are great calamities. At this time, the World Honored One observed that the minds of these eighty-four thousand people were joyful. The Dharma that all Buddhas and World Honored Ones always teach: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering, was universally taught to these eighty-four thousand people. Each of them, in their seats, had their defilements removed and obtained the pure Dharma eye. Just like a white cloth that is easily dyed with color, these eighty-four thousand people were also like that, their defilements were removed, they obtained the pure Dharma eye, they realized the Dharma, saw the Dharma, distinguished the Dharma, had no more doubts, obtained fearlessness, took refuge in the Three Jewels: the Buddha, the Dharma, and the Sangha, and received the five precepts. At this time, the elder, the father of Na-yu-lo, said to the World Honored One: 'May the World Honored One accept my invitation.' At this time, the World Honored One silently accepted the invitation.
。
時彼長者以見世尊默然受已，即從坐起，頭面禮足，退還所在，辦種種飲食，味若干種，清旦自白：「時到。」
爾時，世尊到時，著衣持缽，入拔祇城，至長者家，就座而坐。是時，長者以見世尊坐定，自手斟酌，行種種飲食，以見世尊食訖，行清凈水已，便取一座，在如來前坐，白世尊曰：「善哉！世尊！若四部之眾，須衣被、飲食、床臥具、病瘦醫藥，盡使在我家取之。」
世尊告曰：「如是，長者！如汝所言。」
世尊即與長者說微妙之法，以說法竟，便從坐起而去。
爾時，世尊如屈申臂頃，從拔祇不現，還來至舍衛祇洹精舍。爾時，世尊告諸比丘：「若四部之眾，須衣被、飲食、床臥具、病瘦醫藥者，當從那優羅父舍取之。」
爾時，世尊復告比丘：「如我今日優婆塞中第一弟子，無所愛惜，所謂那優羅父是。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在釋翅尼拘留園中，與大比丘眾五百人俱。
爾時，釋種諸豪姓者數千人眾，往詣世尊所，到已，頭面禮足，在一面坐。
爾時，諸釋白世尊曰：「今日當作王，治領此國界，我等種姓便為不朽，無令轉輪聖王位於汝斷滅。若當世尊不出家者，當於天下作轉輪聖王，統四天下，千子具足，我等種姓名稱遠布，轉輪聖王出於釋姓。以是故，世尊！當作王治，無令王種斷絕。」
世尊告曰：「我今正是王身，名曰法王
現代漢語譯本：當時那位長者看到世尊默然接受了邀請，就從座位上起身，頭面頂禮佛足，退回自己的住所，準備了各種各樣的飲食，味道多種多樣，清晨親自稟告說：『時間到了。』 這時，世尊到了吃飯的時間，穿上袈裟，拿著缽，進入跋祇城，來到長者家中，坐到座位上。當時，長者看到世尊坐定，親自斟酌，奉上各種飲食。看到世尊吃完飯，奉上乾淨的水后，就拿了一個座位，在如來面前坐下，對世尊說：『太好了！世尊！如果四部弟子需要衣服、飲食、床鋪臥具、生病時的醫藥，都可以在我家取用。』 世尊說：『是的，長者！正如你所說。』 世尊就為長者宣說了微妙的佛法，說完法后，就從座位上起身離開了。 當時，世尊像屈伸手臂那樣短暫的時間，就從跋祇城消失，回到了舍衛祇洹精舍。這時，世尊告訴眾比丘：『如果四部弟子需要衣服、飲食、床鋪臥具、生病時的醫藥，可以從那優羅父的家中取用。』 當時，世尊又告訴比丘們：『像我今天所說的優婆塞中第一弟子，毫無吝惜，指的就是那優羅父。』 當時，眾比丘聽了佛陀所說，歡喜地奉行。 （三） 我聽聞是這樣的： 一時，佛陀在釋翅尼拘留園中，與五百位大比丘在一起。 當時，釋迦族的眾多豪門貴族數千人，前往世尊所在的地方，到達后，頭面頂禮佛足，在一旁坐下。 當時，各位釋迦族人對世尊說：『今天您應當做國王，治理這個國家，我們釋迦族的姓氏才能不朽，不要讓轉輪聖王的王位在您這裡斷絕。如果世尊不出家，應當在天下做轉輪聖王，統治四天下，有一千個兒子，我們釋迦族的名稱才能遠揚，轉輪聖王出自釋迦族。因此，世尊！您應當做國王治理國家，不要讓王族血脈斷絕。』 世尊說：『我現在正是國王的身份，名為法王。』
English version: At that time, the elder, seeing that the World-Honored One had accepted in silence, rose from his seat, bowed his head to the ground at the Buddha's feet, and returned to his dwelling. He prepared various kinds of food, with many different flavors, and in the early morning, he personally announced, 'The time has come.' Then, when it was time for the World-Honored One to eat, he put on his robe, took his bowl, entered the city of Baji, and went to the elder's house, where he sat down. When the elder saw that the World-Honored One was seated, he personally poured and served various kinds of food. After seeing that the World-Honored One had finished eating, he offered clean water. Then, he took a seat and sat before the Tathagata, saying to the World-Honored One, 'Excellent, World-Honored One! If the four assemblies need clothing, food, bedding, or medicine for illness, they may all take it from my house.' The World-Honored One said, 'Yes, elder! As you have said.' The World-Honored One then spoke the subtle Dharma to the elder. After speaking the Dharma, he rose from his seat and departed. At that time, in the time it takes to bend and stretch an arm, the World-Honored One disappeared from Baji and returned to the Jetavana Monastery in Shravasti. Then, the World-Honored One told the monks, 'If the four assemblies need clothing, food, bedding, or medicine for illness, they may take it from the house of Nayurapita.' At that time, the World-Honored One also told the monks, 'The foremost disciple among the lay followers I speak of today, who is without any attachment, is Nayurapita.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Three) Thus have I heard: At one time, the Buddha was in the Shakya Nigrodha Garden, together with a great assembly of five hundred monks. At that time, several thousand members of the Shakya clan's noble families went to where the World-Honored One was. Having arrived, they bowed their heads to the ground at his feet and sat to one side. Then, the Shakyas said to the World-Honored One, 'Today you should become king and govern this country, so that our Shakya lineage will be immortal. Do not let the position of the Wheel-Turning Sage King be cut off with you. If the World-Honored One had not left home, he would have become a Wheel-Turning Sage King in the world, ruling the four continents, with a thousand sons. Then, the name of our Shakya lineage would spread far and wide, and the Wheel-Turning Sage King would come from the Shakya lineage. Therefore, World-Honored One! You should become king and govern, so that the royal lineage will not be cut off.' The World-Honored One said, 'I am now indeed a king, called the Dharma King.'
。所以然者，我今問汝：『云何，諸釋！言轉輪聖王七寶具足，千子勇猛？』我今於三千大千剎土中，最尊、最上，無能及者，成就七覺意寶，無數千聲聞之子以為營從。」
爾時，世尊便說此偈：
「今用此位為？ 得已后復失。 此位最為勝， 無終無有始， 以勝無能奪， 此勝最為勝， 然佛無量行， 無跡誰跡將？
「是故，諸瞿曇！當求方便，正法王治。如是，諸釋！當作是學。」
爾時，諸釋聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，有一比丘至世尊所，頭面禮足，在一面坐。爾時，彼比丘白世尊曰：「頗有此色，恒在不變易耶？久在於世，亦不移動？頗有痛、想、行、識，恒在不變易耶？久存於世，亦不移動耶？」
世尊告曰：「比丘！無有此色，恒在不變易、久存於世者，亦復無痛、想、行、識，恒在不變易、久存於世者。若復，比丘！當有此色，恒在不變易、久存於世者，則梵行之人，不可分別。若痛、想、行、識，久存於世、不變易者，梵行之人，不可分別。是故，比丘！以色不可分別，不久存於世故、是故梵行之人乃能分別盡于苦本，亦無痛、想、行、識，不久存於世，是故梵行乃可分別盡于苦本。」
爾時，世尊取少許土，著爪上，語彼比丘曰：「云何，比丘！見此爪上土不？」
比丘對曰：「唯然，見已，世尊！」
佛告比丘：「設當有爾許色恒在於世者，則梵行之人不可分別得盡苦際
{ "translations": [ "現代漢語譯本：所以是這樣，我現在問你們：『各位釋迦族人！你們說轉輪聖王擁有七寶，有一千個勇猛的兒子？』我現在在這三千大千世界中，是最尊貴、最至上的，沒有人能比得上我，我成就了七覺悟的珍寶，無數的聲聞弟子都跟隨我。」, "那時，世尊說了這首偈語：", "『現在用這個地位做什麼？得到后又會失去。", "這個地位最為殊勝，沒有終結也沒有開始，", "以殊勝而無法被奪走，這種殊勝最為殊勝，", "然而佛陀的修行是無量的，沒有軌跡，誰能追蹤？』", "『所以，各位瞿曇！應當尋求方便，以正法來治理。各位釋迦族人！應當這樣學習。』", "那時，各位釋迦族人聽了佛陀所說，歡喜地奉行。", "（四）", "我聽聞是這樣的：", "一時，佛陀在舍衛國的祇樹給孤獨園。", "那時，有一位比丘來到世尊那裡，頭面頂禮佛足，在一旁坐下。那時，那位比丘對世尊說：『是否有這種色，恒常存在而不變化？長久存在於世，也不會移動？是否有受、想、行、識，恒常存在而不變化？長久存在於世，也不會移動？』", "世尊告訴他說：『比丘！沒有這種色，恒常存在而不變化、長久存在於世的；也沒有受、想、行、識，恒常存在而不變化、長久存在於世的。如果，比丘！有這種色，恒常存在而不變化、長久存在於世，那麼修行梵行的人就無法分辨。如果受、想、行、識，長久存在於世、不變化，那麼修行梵行的人就無法分辨。所以，比丘！因為色不可分辨，不久存於世，所以修行梵行的人才能分辨並斷盡苦的根本；也因為受、想、行、識，不久存於世，所以修行梵行的人才能分辨並斷盡苦的根本。』", "那時，世尊取了少許泥土，放在指甲上，對那位比丘說：『怎麼樣，比丘！你看到我指甲上的泥土了嗎？』", "比丘回答說：『是的，看到了，世尊！』", "佛陀告訴比丘：『如果當有像這般多的色恒常存在於世，那麼修行梵行的人就無法分辨並斷盡苦的邊際。』" ], "english_translations": [ "English version: Therefore, I now ask you: 'O Shakya people! You say that a Wheel-Turning Monarch possesses seven treasures and has a thousand brave sons?' I am now the most honored and supreme in this three-thousand-great-thousand world, and no one can compare to me. I have achieved the seven jewels of enlightenment, and countless disciples of the Shravakas follow me.", "At that time, the World Honored One spoke this verse:", "'What is the use of this position now? Having obtained it, one will lose it again.", "This position is the most excellent, without end and without beginning,", "With excellence that cannot be taken away, this excellence is the most excellent,", "Yet the Buddha's practice is immeasurable, without trace, who can trace it?'", "'Therefore, O Gautamas! You should seek a way to govern with the righteous Dharma. O Shakyas! You should learn in this way.'", "At that time, the Shakyas, having heard what the Buddha said, joyfully practiced it.", "(Four)", "Thus have I heard:", "At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti.", "At that time, a certain monk came to the World Honored One, bowed his head to the ground at his feet, and sat to one side. At that time, that monk said to the World Honored One: 'Is there such a form that is constant and unchanging? That exists in the world for a long time and does not move? Is there feeling, perception, volition, and consciousness that are constant and unchanging? That exist in the world for a long time and do not move?'", "The World Honored One said: 'Monk! There is no such form that is constant and unchanging, that exists in the world for a long time; nor is there feeling, perception, volition, and consciousness that are constant and unchanging, that exist in the world for a long time. If, monk! there were such a form that is constant and unchanging, that exists in the world for a long time, then those who practice the Brahma-faring could not distinguish it. If feeling, perception, volition, and consciousness existed in the world for a long time and did not change, then those who practice the Brahma-faring could not distinguish it. Therefore, monk! because form cannot be distinguished and does not exist in the world for long, those who practice the Brahma-faring can distinguish and exhaust the root of suffering; also because feeling, perception, volition, and consciousness do not exist in the world for long, those who practice the Brahma-faring can distinguish and exhaust the root of suffering.'", "At that time, the World Honored One took a small amount of soil, placed it on his fingernail, and said to that monk: 'How is it, monk! Do you see the soil on my fingernail?'", "The monk replied: 'Yes, I see it, World Honored One!'", "The Buddha told the monk: 'If there were as much form as this that existed constantly in the world, then those who practice the Brahma-faring could not distinguish and exhaust the end of suffering.'" ] }
。以是，比丘！以無爾許色在，便得行梵行，得盡苦本。所以然者，比丘當知，我昔曾為大王！領四天下，以法治化，統領人民，七寶具足。所謂七寶者，輪寶、象寶、馬寶、珠寶、玉女寶、居士寶、典兵寶。
「比丘當知，我于爾時，作此轉輪聖王，領四天下，有八萬四千神像，像名菩呼。復有八萬四千羽寶之車，或用師子皮覆，或用狼狗皮覆者，盡懸幢高蓋。復有八萬四千高廣之臺，猶如天帝所居之處。復有八萬四千講堂，如法講堂之比。復有八萬四千玉女之眾，像如天女。復有八萬四千高廣之座，皆用金銀七寶廁間。復有八萬四千衣被服飾，皆是文繡柔軟。復有八萬四千飲食之具，味若干種。
「比丘當知，我爾時乘一大象，色極白好，口有六牙，金銀交具，身能飛行，亦能隱形，或大、或小，像名菩呼。我爾時，乘一神馬，毛尾硃色，行不身動，金銀交飾，身能飛行，亦能隱形，或大、或小，馬名毛王。我于爾時，八萬四千高廣之臺，住一臺中，臺名須尼摩，純金所作。爾時，我在一講堂中止宿，講堂名法說，純金所造。我于爾時，乘一寶羽之車，車名最勝，純金所造。我于爾時，將一玉女，左右使令亦如姊妹。我于爾時，於八萬四千高廣之座，在一座上，金銀、瓔珞不可稱計。我于爾時，著一妙服，像如天衣。所食之食，味如甘露。
「當於爾時，我作轉輪聖王，時八萬四千神像朝朝來至，門外多有傷害，不可稱計。我于爾時，便作是念：『此八萬四千神像朝朝來至，門外多有傷害，不可稱計。我今意中欲使分為二分，四萬二千朝朝來賀
因此，比丘們！因為沒有那些物質存在，才能修行梵行，才能徹底消除痛苦的根源。這是為什麼呢？比丘們應當知道，我過去曾是一位偉大的國王！統治著四大部洲，以正法治理天下，統領人民，擁有七種寶物。這七種寶物是：輪寶、象寶、馬寶、珠寶、玉女寶、居士寶、典兵寶。 比丘們應當知道，我那時作為轉輪聖王，統治著四大部洲，擁有八萬四千頭神像，像的名字叫菩呼。還有八萬四千輛用羽毛裝飾的寶車，有的用獅子皮覆蓋，有的用狼狗皮覆蓋，都懸掛著高高的旗幟和傘蓋。還有八萬四千座高大的樓臺，就像天帝居住的地方一樣。還有八萬四千座講堂，就像如法講堂一樣。還有八萬四千位玉女，像天女一樣。還有八萬四千個高大的座位，都用金銀七寶裝飾。還有八萬四千件衣服和服飾，都是繡著花紋的柔軟絲綢。還有八萬四千種飲食器具，味道各不相同。 比丘們應當知道，我那時乘坐一頭大象，顏色非常潔白美好，嘴裡有六顆象牙，用金銀裝飾，身體能夠飛行，也能隱形，可以變大或變小，像的名字叫菩呼。我那時，乘坐一匹神馬，毛和尾巴是硃紅色，行走時身體不動，用金銀裝飾，身體能夠飛行，也能隱形，可以變大或變小，馬的名字叫毛王。我那時，住在八萬四千座高大的樓臺中，住在其中一座，樓臺的名字叫須尼摩，是用純金建造的。那時，我住在一座講堂里過夜，講堂的名字叫法說，是用純金建造的。我那時，乘坐一輛寶羽裝飾的車，車的名字叫最勝，是用純金建造的。我那時，帶著一位玉女，左右侍奉，就像姐妹一樣。我那時，在八萬四千個高大的座位中，坐在一個座位上，金銀和瓔珞多得數不清。我那時，穿著一件美妙的衣服，像天上的衣服一樣。所吃的食物，味道像甘露一樣。 那時，我作為轉輪聖王，每天早上有八萬四千頭神像來到宮門外，造成很多傷害，數不勝數。我那時，就想：『這八萬四千頭神像每天早上都來，宮門外造成很多傷害，數不勝數。我現在想把它們分成兩部分，四萬二千頭每天早上來祝賀。』
Therefore, monks! It is because there is no such material existence that one can practice the holy life and completely eliminate the root of suffering. Why is that? Monks should know that I was once a great king! Ruling over the four continents, governing the world with righteousness, leading the people, and possessing seven treasures. These seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the jade maiden treasure, the householder treasure, and the military commander treasure. Monks should know that at that time, as a Chakravartin king, I ruled over the four continents, possessing eighty-four thousand divine elephants, whose names were Puhū. There were also eighty-four thousand jeweled chariots adorned with feathers, some covered with lion skins, and some with wolf or dog skins, all with high banners and canopies. There were also eighty-four thousand tall and spacious towers, like the places where the heavenly emperor dwells. There were also eighty-four thousand lecture halls, like the Dharma lecture halls. There were also eighty-four thousand jade maidens, like heavenly maidens. There were also eighty-four thousand tall and spacious seats, all decorated with gold, silver, and seven treasures. There were also eighty-four thousand sets of clothing and ornaments, all made of embroidered and soft silk. There were also eighty-four thousand kinds of food utensils, with various flavors. Monks should know that at that time, I rode a great elephant, whose color was extremely white and beautiful, with six tusks in its mouth, adorned with gold and silver, whose body could fly and also become invisible, and could become large or small, whose name was Puhū. At that time, I rode a divine horse, whose hair and tail were vermilion, whose body did not move when walking, adorned with gold and silver, whose body could fly and also become invisible, and could become large or small, whose name was Mao Wang. At that time, I lived in one of the eighty-four thousand tall and spacious towers, whose name was Sunima, made of pure gold. At that time, I stayed overnight in a lecture hall, whose name was Dharma Talk, made of pure gold. At that time, I rode a jeweled chariot adorned with feathers, whose name was Most Excellent, made of pure gold. At that time, I had a jade maiden, who served me on the left and right, like a sister. At that time, among the eighty-four thousand tall and spacious seats, I sat on one seat, with countless gold, silver, and necklaces. At that time, I wore a wonderful garment, like a heavenly garment. The food I ate tasted like nectar. At that time, when I was a Chakravartin king, eighty-four thousand divine elephants came to the palace gate every morning, causing much harm, which was countless. At that time, I thought: 『These eighty-four thousand divine elephants come every morning, causing much harm at the palace gate, which is countless. Now I want to divide them into two groups, with forty-two thousand coming to congratulate me every morning.』
。』爾時，比丘！我作是念：『昔作何福？復作何德？今得此威力，乃至於是。』復作是念：『由三事因緣故，使我獲此福祐。云何為三？所謂惠施、慈仁、自守。』比丘當觀，爾時諸行永滅無餘，爾時游于欲意無有厭足。所謂厭足，于賢聖戒律乃為厭足。云何，比丘！此色有常耶？無常耶？」
比丘對曰：「無常也。世尊！」
「若復無常，為變易法，汝可得生此心，此是我許，我是彼所乎？」
對曰：「不也。世尊！」
「痛、想、行、識是常也？是無常耶？」
比丘對曰：「無常也。世尊！」
「設使無常，為變易法，汝可得生此心，此是我許，我是彼所。」
對曰：「不也。世尊！」
「是故，比丘！諸所有色，過去、當來、今現在者。若大、若小。若好、若丑，若遠、若近，此色亦非我所，我亦非彼所，此是智者之所學也。諸所有痛，過去、當來、今現在，若遠、若近，此痛亦非我所，我亦非彼所。如是智者之所覺知。比丘當作是觀，若聲聞之人，厭患于眼，厭患於色，厭患眼識，若緣眼生苦樂，亦復厭患。亦厭患于耳，厭于聲，厭于耳識，若依耳識生苦樂者，亦復厭患。鼻、舌、身、意、法亦復厭患，若依意生苦樂者，亦復厭患。已厭患，便解脫；已解脫，便得解脫之智：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。」
爾時，彼比丘得世尊如是之教，在閑靜之處，思惟自修，所以族姓子，剃除鬚髮，著三法衣，離家修無上梵行：生死已盡，梵行已立，所作已辦，更不復受有，如實知之
現代漢語譯本：'那時，比丘們！我這樣想：『過去我做了什麼福事？又做了什麼功德？今生才能獲得如此大的威力，乃至達到這種程度。』我又這樣想：『由於三種因緣，使我獲得這種福佑。哪三種呢？就是佈施、慈愛、自我約束。』比丘們應當觀察，那時一切行為都徹底滅盡，那時在慾望中游蕩而沒有厭足。所謂的厭足，是對賢聖的戒律才感到厭足。怎麼樣，比丘們！這色是常住的嗎？還是無常的呢？』 比丘們回答說：『是無常的，世尊！』 『如果它是無常的，是會變化的，你們會生起這樣的想法嗎？『這是我所擁有的，我是屬於它的』？』 他們回答說：『不會的，世尊！』 『感受、思想、行為、意識是常住的嗎？還是無常的呢？』 比丘們回答說：『是無常的，世尊！』 『如果它是無常的，是會變化的，你們會生起這樣的想法嗎？『這是我所擁有的，我是屬於它的』？』 他們回答說：『不會的，世尊！』 『因此，比丘們！所有色，無論是過去、未來、現在，無論是大的、小的，無論是好的、醜的，無論是遠的、近的，這色都不是我所擁有的，我也不是屬於它的，這是智者所應學習的。所有感受，無論是過去、未來、現在，無論是遠的、近的，這感受也不是我所擁有的，我也不是屬於它的。這是智者所應覺知的。比丘們應當這樣觀察，如果聲聞之人，厭惡眼睛，厭惡顏色，厭惡眼識，如果因眼睛而生起的苦樂，也同樣厭惡。也厭惡耳朵，厭惡聲音，厭惡耳識，如果因耳識而生起的苦樂，也同樣厭惡。鼻子、舌頭、身體、意念、法也同樣厭惡，如果因意念而生起的苦樂，也同樣厭惡。已經厭惡了，就得到解脫；已經解脫了，就獲得解脫的智慧：生死已經終結，清凈的修行已經建立，該做的已經完成，不再受輪迴，如實地知道這些。』 那時，那些比丘們聽了世尊這樣的教誨，在安靜的地方，思考並自我修行，因此那些善男子，剃除鬚髮，穿上三法衣，離開家庭修行無上的清凈行為：生死已經終結，清凈的修行已經建立，該做的已經完成，不再受輪迴，如實地知道這些。
English version: 'At that time, monks! I thought to myself: 『What good deeds did I do in the past? What merits did I accumulate that I now possess such power, even to this extent?』 And I thought further: 『It is due to three causes and conditions that I have obtained this blessing. What are the three? They are generosity, loving-kindness, and self-control.』 Monks, you should observe that at that time all actions are completely extinguished, and at that time there is no satisfaction in wandering in desires. The so-called satisfaction is only in the noble precepts and discipline. Now, monks, is this form permanent or impermanent?』 The monks replied: 『It is impermanent, Venerable Sir!』 『If it is impermanent, subject to change, would you have the thought, 『This is mine, I am of this』?』 They replied: 『No, Venerable Sir!』 『Are feeling, perception, mental formations, and consciousness permanent or impermanent?』 The monks replied: 『They are impermanent, Venerable Sir!』 『If they are impermanent, subject to change, would you have the thought, 『This is mine, I am of this』?』 They replied: 『No, Venerable Sir!』 『Therefore, monks! All forms, whether past, future, or present, whether large or small, whether good or bad, whether far or near, this form is not mine, nor am I of it. This is what the wise should learn. All feelings, whether past, future, or present, whether far or near, this feeling is not mine, nor am I of it. This is what the wise should understand. Monks, you should observe in this way: if a disciple of the Buddha is disgusted with the eye, disgusted with forms, disgusted with eye-consciousness, and also disgusted with the pleasure and pain that arise from the eye. They are also disgusted with the ear, disgusted with sounds, disgusted with ear-consciousness, and also disgusted with the pleasure and pain that arise from ear-consciousness. The nose, tongue, body, mind, and mental objects are also objects of disgust, and also disgusted with the pleasure and pain that arise from the mind. Having become disgusted, they are liberated; having been liberated, they gain the wisdom of liberation: birth and death are exhausted, the holy life is established, what had to be done is done, there is no more rebirth, they know this as it is.』 At that time, those monks, having received such teachings from the Venerable One, in quiet places, contemplated and practiced, and thus those sons of good families, having shaved their hair and beard, donned the three robes, and left home to practice the unsurpassed holy life: birth and death are exhausted, the holy life is established, what had to be done is done, there is no more rebirth, they know this as it is.
。是彼比丘便成阿羅漢。
爾時，彼比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在摩竭國道場樹下，初始得佛。
爾時，世尊便作是念：「我今以得此甚深之法，難解、難了、難曉、難知，極微極妙智所覺知，我今當先與誰說法？使解吾法者是誰？」爾時，世尊便作是念：「羅勒迦藍諸根純熟，應先得度，又且待我有法。」作此念已，虛空中有天白世尊曰：「羅勒迦藍死已七日。」
是時，世尊復作唸曰：「何其苦哉，不聞吾法，而取命終；設當聞吾法者，即得解脫。」是時，世尊復作是念：「我今先與誰說法，使得解脫？今郁頭藍弗先應得度，當與說之，聞吾法已，先得解脫。」世尊作是念，虛空中有天語言：「昨日夜半，以取命終。」是時，世尊便作是念：「郁頭藍弗何其苦哉！不聞吾法，而取命過；設得聞吾法者，即得解脫。」
爾時，世尊復作是念：「誰先聞法而得解脫？」是時，世尊重更思惟：「五比丘多所饒益，我初生時，追隨吾后。」是時，世尊復作是念：「今五比丘竟為所在？」即以天眼觀五比丘，乃在波羅㮈仙人鹿園所止之處。「我今當往先與五比丘說法，聞吾法已，當得解脫。」
爾時，世尊七日之中熟視道樹，目未曾眴。爾時，世尊便說此偈：
「我今此坐處， 經歷生死苦， 執御智慧斧， 永斷根元栽。 天王來至此， 及諸魔怨屬， 復以方便降， 令著解脫冠。 今於此樹下， 坐于金剛床， 以獲一切智， 逮無所礙慧
現代漢語譯本：那位比丘便成了阿羅漢。 現代漢語譯本：當時，那位比丘聽了佛陀所說，歡喜地奉行。 現代漢語譯本：（五） 現代漢語譯本：我聽聞是這樣的： 現代漢語譯本：一時，佛陀在摩揭陀國的菩提樹下，剛證得佛果。 現代漢語譯本：當時，世尊便這樣想：『我現在已經得到了這甚深的佛法，難以理解、難以明瞭、難以曉悟、難以知曉，是極其微妙的智慧才能覺知的。我現在應當先給誰說法呢？誰能理解我的佛法呢？』當時，世尊便這樣想：『羅勒迦藍的根基已經成熟，應該先度化他，而且他還在等待我的佛法。』這樣想之後，虛空中有一位天人告訴世尊說：『羅勒迦藍已經去世七天了。』 現代漢語譯本：這時，世尊又想：『真是可惜啊，沒有聽到我的佛法就去世了；如果他能聽到我的佛法，就能得到解脫。』這時，世尊又這樣想：『我現在先給誰說法，才能讓他得到解脫呢？現在郁頭藍弗應該先被度化，應當給他說法，他聽了我的佛法后，就能先得到解脫。』世尊這樣想的時候，虛空中有一位天人說：『昨天半夜，他已經去世了。』這時，世尊便這樣想：『郁頭藍弗真是可惜啊！沒有聽到我的佛法，就去世了；如果他能聽到我的佛法，就能得到解脫。』 現代漢語譯本：當時，世尊又這樣想：『誰先聽到佛法才能得到解脫呢？』這時，世尊再次思索：『五位比丘對我有很大的幫助，我剛出生時，他們就跟隨在我身後。』這時，世尊又這樣想：『現在五位比丘到底在哪裡呢？』隨即用天眼觀察五位比丘，發現他們正在波羅奈仙人鹿園所居住的地方。『我現在應當前往先給五位比丘說法，他們聽了我的佛法后，就能得到解脫。』 現代漢語譯本：當時，世尊七天之中注視著菩提樹，眼睛沒有眨過。當時，世尊便說了這首偈： 現代漢語譯本：『我今坐此處，經歷生死苦，執持智慧斧，永斷根元栽。天王來至此，及諸魔怨屬，復以方便降，令著解脫冠。今於此樹下，坐于金剛床，以獲一切智，逮無所礙慧。』
English version: That bhikkhu then became an Arhat. English version: At that time, that bhikkhu, having heard what the Buddha said, joyfully practiced it. English version: (5) English version: Thus have I heard: English version: At one time, the Buddha was under the Bodhi tree in Magadha, having just attained Buddhahood. English version: At that time, the World-Honored One thought: 'I have now attained this profound Dharma, which is difficult to understand, difficult to comprehend, difficult to realize, and difficult to know, and which is perceived by the most subtle and wonderful wisdom. To whom should I preach this Dharma first? Who will understand my Dharma?' At that time, the World-Honored One thought: 'Alara Kalama's roots are mature, he should be the first to be liberated, and he is waiting for my Dharma.' Having thought this, a deva in the sky said to the World-Honored One: 'Alara Kalama has died seven days ago.' English version: At this time, the World-Honored One thought again: 'How unfortunate, he passed away without hearing my Dharma; if he had heard my Dharma, he would have attained liberation.' At this time, the World-Honored One thought again: 'To whom should I preach the Dharma first, so that they may attain liberation? Now, Uddaka Ramaputta should be the first to be liberated, I should preach to him, and after hearing my Dharma, he will be the first to attain liberation.' As the World-Honored One was thinking this, a deva in the sky said: 'He passed away last night at midnight.' At this time, the World-Honored One thought: 'How unfortunate Uddaka Ramaputta is! He passed away without hearing my Dharma; if he had heard my Dharma, he would have attained liberation.' English version: At that time, the World-Honored One thought again: 'Who will hear the Dharma first and attain liberation?' At this time, the World-Honored One pondered again: 'The five bhikkhus have been of great help to me, they followed me since I was born.' At this time, the World-Honored One thought again: 'Where are the five bhikkhus now?' Immediately, using his divine eye, he observed the five bhikkhus and found them residing in the Deer Park of the Rishis in Varanasi. 'I should go and preach to the five bhikkhus first, and after hearing my Dharma, they will attain liberation.' English version: At that time, the World-Honored One gazed at the Bodhi tree for seven days without blinking his eyes. At that time, the World-Honored One spoke this verse: English version: 'I now sit here, having experienced the suffering of birth and death, wielding the axe of wisdom, forever cutting off the roots. The heavenly kings come here, as well as the retinue of Mara, and I subdue them with skillful means, causing them to wear the crown of liberation. Now, under this tree, sitting on the diamond seat, having attained all wisdom, I have achieved unobstructed wisdom.'
。 我坐此樹下， 見生死之苦， 已卻死元本， 老病永無餘。」
爾時，世尊說此偈已，便從坐起而去，欲向波羅㮈國。
是時，優毗伽梵志遙見世尊光色炳然，翳日月明，見已，白世尊曰：「瞿曇！師主今為所在？為依何人出家學道？恒喜說何法教？為從何來？為欲所至？」
爾時，世尊向彼梵志，而說此偈：
「我成阿羅漢， 世間最無比， 天及世間人， 我今最為上。 我亦無師保， 亦復無與等， 獨尊無過者， 冷而無復溫。 今當轉法輪， 往詣加尸邦， 今以甘露藥， 開彼盲冥者。 波羅㮈國界， 加尸國王土， 五比丘住處， 欲說微妙法。 使彼早成道， 及得漏盡通， 以除惡法元， 是故最為勝。」
時，彼梵志嘆吒，儼頭叉手，彈指含笑，引道而去。
時，世尊往詣波羅㮈。是時，五比丘遙見世尊來，見已各共論議：「此是沙門瞿曇從遠而來，情性錯亂，心不專精。我等勿復共語，亦莫起迎，亦莫請坐。」
爾時，五人便說此偈：
「此人不應敬， 亦莫共親視， 勿複稱善來， 亦莫請使坐。」
爾時，五人說此偈已，皆共默然。爾時，世尊至五比丘所，漸漸欲至。時，五比丘漸起來迎，或與敷座者，或與取水者。爾時，世尊即前就坐，作是思惟：「此是愚癡之人，竟不能全其本限。」爾時，五比丘稱世尊為卿，是時，世尊告五比丘曰：「汝等莫卿無上至真、等正覺。所以然者，我今已成無上至真、等正覺，已獲甘露善
現代漢語譯本 『我坐在這樹下，看到了生死的痛苦，已經斷絕了死亡的根本，老病將永遠不再有。』 當時，世尊說完這偈語后，便從座位上起身離去，想要前往波羅奈國。 這時，優毗伽梵志遠遠地看到世尊光芒四射，遮蔽了日月的光輝，看到后，對世尊說：『瞿曇！你的老師現在在哪裡？你依從哪位出家學道？你經常喜歡宣說何種教法？你從哪裡來？想要去哪裡？』 當時，世尊對那位梵志，說了這偈語： 『我已成為阿羅漢，世間最無與倫比，天上和世間的人，我如今最為至上。我也沒有老師，也沒有與我相等的人，我獨自尊貴，沒有超越者，內心平靜不再有煩惱。現在將要轉動法輪，前往加尸邦，現在用甘露妙藥，開啟那些盲昧的人。波羅奈國境內，加尸國王的土地上，五位比丘居住的地方，想要宣說微妙的佛法。使他們早日成就道果，並獲得漏盡通，以此來消除惡法的根源，所以這是最為殊勝的。』 當時，那位梵志驚歎，整理衣冠，雙手合十，彈指含笑，然後讓開了道路。 當時，世尊前往波羅奈。這時，五位比丘遠遠地看到世尊走來，看到后互相議論：『這位沙門瞿曇從遠處而來，性情錯亂，心不專一。我們不要再和他說話，也不要起身迎接，也不要請他坐下。』 當時，五人便說了這偈語： 『這個人不應該尊敬，也不要和他親近，不要再說『歡迎』，也不要請他坐下。』 當時，五人說完這偈語后，都沉默不語。當時，世尊來到五位比丘那裡，漸漸走近。這時，五位比丘逐漸起身迎接，有的為他鋪設座位，有的為他取水。當時，世尊隨即上前坐下，心中思忖：『這些人真是愚癡，竟然不能完全遵守他們自己定下的規矩。』當時，五位比丘稱呼世尊為『卿』。這時，世尊告訴五位比丘說：『你們不要稱呼無上至真、等正覺為『卿』。之所以這樣說，是因為我現在已經成就了無上至真、等正覺，已經獲得了甘露妙法。』
English version 'Sitting beneath this tree, I have seen the suffering of birth and death, I have severed the root of death, and old age and sickness will never remain.' At that time, after the World Honored One spoke this verse, he arose from his seat and departed, intending to go to the country of Varanasi. At this time, the Brahmin Upaka, from afar, saw the World Honored One's radiant light, which eclipsed the brightness of the sun and moon. Having seen this, he said to the World Honored One: 'Gautama! Where is your teacher now? Upon whom do you rely to leave home and study the Way? What Dharma do you constantly like to preach? Where do you come from? Where do you intend to go?' At that time, the World Honored One spoke this verse to that Brahmin: 'I have become an Arhat, the most incomparable in the world, among gods and people in the world, I am now the most supreme. I have no teacher, nor is there anyone equal to me, I am the sole honored one, without any superior, calm and without further agitation. Now I shall turn the Dharma wheel, going to the land of Kasi, now with the nectar of the Dharma, I shall open the eyes of those who are blind and ignorant. In the territory of Varanasi, in the land of the King of Kasi, where the five Bhikkhus reside, I intend to preach the subtle Dharma. To enable them to quickly achieve the Way, and attain the extinction of outflows, thereby eliminating the root of evil, therefore this is the most excellent.' At that time, that Brahmin was amazed, straightened his clothes, put his palms together, snapped his fingers, smiled, and then made way. At that time, the World Honored One went to Varanasi. At this time, the five Bhikkhus saw the World Honored One coming from afar. Having seen him, they discussed among themselves: 'This Shramana Gautama is coming from afar, his nature is confused, and his mind is not focused. We should not speak to him again, nor should we rise to greet him, nor should we invite him to sit down.' At that time, the five people spoke this verse: 'This person should not be respected, nor should we be close to him, do not say 'welcome', nor invite him to sit down.' At that time, after the five people spoke this verse, they all remained silent. At that time, the World Honored One arrived at the place of the five Bhikkhus, gradually approaching. At this time, the five Bhikkhus gradually rose to greet him, some prepared a seat for him, and some fetched water for him. At that time, the World Honored One immediately went forward and sat down, thinking: 'These people are truly foolish, they cannot even fully abide by the rules they set for themselves.' At that time, the five Bhikkhus addressed the World Honored One as 'friend'. At this time, the World Honored One told the five Bhikkhus: 'You should not address the unsurpassed, truly enlightened one as 'friend'. The reason for this is that I have now achieved the unsurpassed, truly enlightened one, and have obtained the nectar of the good Dharma.'
善自專念，聽吾法語。」
爾時，五比丘白世尊曰：「瞿曇！本苦行時，尚不能得上人之法，況復今日意情錯亂，言得道乎？」
世尊告曰：「云何，五人！汝等曾聞吾妄語乎？」
五比丘曰：「不也。瞿曇！」
世尊告曰：「如來、等正覺已得甘露，汝等悉共專心，聽吾說法。」是時，世尊便復作是念：「我今堪任降此五人。」
是時，世尊告五比丘：「汝等當知，有此四諦。云何為四？苦諦、苦習諦、苦盡諦、苦出要諦。彼云何名為苦諦？所謂生苦、老苦、病苦、死苦、憂悲惱苦、愁憂苦痛，不可稱記。怨憎會苦、恩愛別苦、所欲不得，亦復是苦，取要言之，五盛陰苦，是謂苦諦。
「云何苦習諦？所謂受愛之分，習之不惓，意常貪著，是謂苦習諦。
「彼云何苦盡諦？能使彼愛滅盡無餘，亦不更生，是謂苦盡諦。
「彼云何名為苦出要諦？所謂賢聖八品道。所謂等見、等治、等語、等業、等命、等方便、等念、等定。是謂名為四諦之法。
「然復，五比丘！此四諦之法，苦諦者眼生、智生、明生、覺生、光生、慧生，本未聞法。複次，苦諦者，實、定，不虛不妄，終不有異；世尊之所說，故名為苦諦
現代漢語譯本：你們應當專心一意地聽，聽我說佛法。 當時，五位比丘對世尊說：『喬達摩！您在苦行的時候，尚且不能獲得超凡的境界，更何況現在心意迷亂，卻說自己得道了呢？』 世尊告訴他們說：『怎麼樣，五位比丘！你們曾聽我說過妄語嗎？』 五位比丘說：『沒有，喬達摩！』 世尊告訴他們說：『如來、等正覺已經獲得了甘露，你們都應當專心聽我說法。』這時，世尊又想：『我現在能夠降伏這五個人了。』 這時，世尊告訴五位比丘：『你們應當知道，有這四種真理。哪四種呢？苦諦、苦集諦、苦滅諦、苦出要諦。什麼是苦諦呢？就是生苦、老苦、病苦、死苦、憂愁悲傷的苦惱、愁悶憂慮的痛苦，不可計數。怨恨的人相遇的痛苦、恩愛的人分離的痛苦、想要得到的卻得不到的痛苦，也都是苦。總而言之，五蘊熾盛的痛苦，這就是苦諦。 『什麼是苦集諦呢？就是對愛慾的執著，不斷地追求，心意常常貪戀，這就是苦集諦。 『什麼是苦滅諦呢？就是能夠使那種愛慾完全滅盡，不再產生，這就是苦滅諦。 『什麼是苦出要諦呢？就是賢聖的八正道。也就是正見、正思惟、正語、正業、正命、正精進、正念、正定。這就是所謂的四諦之法。 『而且，五位比丘！這四諦之法，關於苦諦，我生起了眼、生起了智慧、生起了光明、生起了覺悟、生起了光芒、生起了智慧，這是以前沒有聽聞過的法。再者，苦諦是真實的、確定的，不虛妄不虛假，終究不會改變；這是世尊所說的，所以稱為苦諦。』
English version: 'You should concentrate your minds and listen to my Dharma.' At that time, the five bhikkhus said to the World-Honored One: 'Gautama! When you were practicing asceticism, you were still unable to attain the state of a superior person, let alone now that your mind is confused, yet you claim to have attained enlightenment?' The World-Honored One told them: 'Well, you five bhikkhus! Have you ever heard me speak falsely?' The five bhikkhus said: 'No, Gautama!' The World-Honored One told them: 'The Tathagata, the Perfectly Enlightened One, has already attained the nectar of immortality. You should all concentrate your minds and listen to my Dharma.' At this time, the World-Honored One thought: 'I am now capable of subduing these five people.' At this time, the World-Honored One told the five bhikkhus: 'You should know that there are these four noble truths. What are the four? The truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path leading to the cessation of suffering. What is the truth of suffering? It is the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of sorrow, lamentation, pain, grief, and despair, which are countless. The suffering of encountering what one dislikes, the suffering of separation from what one loves, the suffering of not getting what one desires, these are also suffering. In short, the suffering of the five aggregates in their flourishing state, this is the truth of suffering.' 'What is the truth of the origin of suffering? It is the attachment to craving, the constant pursuit of it, the mind always being greedy, this is the truth of the origin of suffering.' 'What is the truth of the cessation of suffering? It is the ability to completely extinguish that craving, so that it no longer arises, this is the truth of the cessation of suffering.' 'What is the truth of the path leading to the cessation of suffering? It is the noble eightfold path. That is, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is what is called the four noble truths.' 'Moreover, you five bhikkhus! Regarding these four noble truths, concerning the truth of suffering, I have generated the eye, generated wisdom, generated light, generated awakening, generated radiance, generated understanding, this is a Dharma that has not been heard before. Furthermore, the truth of suffering is real, definite, not false, not untrue, and will never change; this is what the World-Honored One has spoken, therefore it is called the truth of suffering.'
。苦習諦者，本未聞法，眼生、智生、明生、覺生、光生、慧生。複次，苦習諦者，實、定，不虛不妄，終不有異；世尊之所說，故名為苦習諦，苦盡諦者，本未聞法，眼生、智生、明生、覺生、慧生、光生。複次，苦盡諦者，實、定，不虛不妄，終不有異；世尊之所說，故名為苦盡諦。苦出要諦者，本未聞法，眼生、智生、明生、覺生、光生、慧生。複次，苦出要諦者，實、定，不虛不妄，終不有異；世尊之所說，故名為苦出要諦。
「五比丘當知，此四諦者，三轉十二行，如實不知者，則不成無上正真、等正覺。以我分別此四諦三轉十二行，如實知之、是故成無上至真、等正覺。」
爾時，說此法時，阿若拘鄰諸塵垢盡，得法眼凈。
是時，世尊告拘鄰曰：「汝今以逮法、得法？」
拘鄰報曰：「如是。世尊！以得法、逮法。」
是時，地神聞此語已，作是唱：「今如來在波羅㮈國轉法輪。諸天、世人、魔、若魔天、人及非人所不能轉者，今日如來轉此法輪，阿若拘鄰已得甘露之法。」
是時，四天王從地神聞唱令聲，復傳告曰：「阿若拘鄰以得甘露之法
現代漢語譯本：對於苦的起因的真理，原本沒有聽聞佛法，（此時）生起了眼（見）、智（慧）、明（悟）、覺（醒）、光（明）、慧（根）。再者，對於苦的起因的真理，它是真實的、確定的，不虛假不妄謬，最終不會有變化；這是世尊所說的，所以稱為苦的起因的真理。對於苦的止息的真理，原本沒有聽聞佛法，（此時）生起了眼（見）、智（慧）、明（悟）、覺（醒）、慧（根）、光（明）。再者，對於苦的止息的真理，它是真實的、確定的，不虛假不妄謬，最終不會有變化；這是世尊所說的，所以稱為苦的止息的真理。對於脫離苦的道路的真理，原本沒有聽聞佛法，（此時）生起了眼（見）、智（慧）、明（悟）、覺（醒）、光（明）、慧（根）。再者，對於脫離苦的道路的真理，它是真實的、確定的，不虛假不妄謬，最終不會有變化；這是世尊所說的，所以稱為脫離苦的道路的真理。 『五位比丘應當知道，這四聖諦，經過三次轉動和十二種行相，如果不能如實地瞭解，就不能成就無上正等正覺。因為我分別瞭解這四聖諦的三轉十二行相，如實地知道它們，所以成就了無上至真、等正覺。』 當時，在宣說此法時，阿若拘鄰的各種塵垢都消盡了，獲得了法眼清凈。 這時，世尊告訴拘鄰說：『你現在已經證得法、獲得法了嗎？』 拘鄰回答說：『是的，世尊！已經獲得法、證得法了。』 這時，地神聽到這話后，發出這樣的宣告：『現在如來在波羅奈國轉動法輪。諸天、世人、魔、魔天、人以及非人所不能轉動的，今天如來轉動了這法輪，阿若拘鄰已經獲得了甘露之法。』 這時，四大天王從地神那裡聽到宣告的聲音，又傳告說：『阿若拘鄰已經獲得了甘露之法。』
English version: For the truth of the origin of suffering, having not previously heard the Dharma, (at this time) arose the eye (vision), wisdom, clarity, awakening, light, and insight. Furthermore, for the truth of the origin of suffering, it is real, definite, not false or deceptive, and will ultimately not change; this is what the World-Honored One said, therefore it is called the truth of the origin of suffering. For the truth of the cessation of suffering, having not previously heard the Dharma, (at this time) arose the eye (vision), wisdom, clarity, awakening, insight, and light. Furthermore, for the truth of the cessation of suffering, it is real, definite, not false or deceptive, and will ultimately not change; this is what the World-Honored One said, therefore it is called the truth of the cessation of suffering. For the truth of the path leading to the cessation of suffering, having not previously heard the Dharma, (at this time) arose the eye (vision), wisdom, clarity, awakening, light, and insight. Furthermore, for the truth of the path leading to the cessation of suffering, it is real, definite, not false or deceptive, and will ultimately not change; this is what the World-Honored One said, therefore it is called the truth of the path leading to the cessation of suffering. 'O five bhikkhus, know that these Four Noble Truths, through three turnings and twelve aspects, if not truly understood, one cannot attain the unsurpassed, true, and complete enlightenment. Because I have distinguished these three turnings and twelve aspects of the Four Noble Truths, and truly know them, therefore I have attained the unsurpassed, true, and complete enlightenment.' At that time, while this Dharma was being spoken, all the defilements of Ajñāta Kauṇḍinya were exhausted, and he obtained the pure Dharma eye. Then, the World-Honored One said to Kauṇḍinya: 'Have you now attained the Dharma, obtained the Dharma?' Kauṇḍinya replied: 'Yes, World-Honored One! I have obtained the Dharma, attained the Dharma.' At that time, the earth deity, having heard these words, made this proclamation: 'Now the Tathagata is turning the Wheel of Dharma in the country of Varanasi. What cannot be turned by gods, people, Mara, Mara's gods, humans, and non-humans, today the Tathagata has turned this Wheel of Dharma, and Ajñāta Kauṇḍinya has obtained the nectar of the Dharma.' At that time, the Four Heavenly Kings, having heard the proclamation from the earth deity, further proclaimed: 'Ajñāta Kauṇḍinya has obtained the nectar of the Dharma.'
。」
是時，三十三天覆從四天王聞，艷天從三十三天聞，乃至兜術天展轉聞聲，乃至梵天亦復聞聲：「如來在波羅㮈轉法輪，諸天、世人、魔、若魔天、人及非人所不轉者，今日如來轉此法輪。」爾時，便名為阿若拘鄰。
爾時，世尊告五比丘：「汝等二人住受教誨，三人乞食，三人所得食者，六人當共食之；三人住受教誨，二人往乞食，二人所得食者，六人當取食之。」爾時教誨，此時成無生涅槃法，亦成無生、無病、無老、無死。是時，五比丘盡成阿羅漢。是時，三千大千剎土有五阿羅漢，佛為第六。
爾時，世尊告五比丘：「汝等盡共人間乞食，慎莫獨行。然復眾生之類，諸根純熟，應得度者，我今當往優留毗村聚，在彼說法。」
爾時，世尊便往至優留毗村聚所。爾時，連若河側有迦葉在彼止住，知天文、地理，靡不貫博，算數樹葉皆悉了知，將五百弟子，日日教化。去迦葉不遠有石室，于石室中，有毒龍在彼止住。
爾時，世尊至迦葉所。到已，語迦葉言：「吾欲寄在石室中一宿；若見聽者，當往止住。」
迦葉報曰：「我不愛惜，但彼有毒龍，恐相傷害耳。」
世尊告曰：「迦葉！無苦！龍不害吾，但見聽許，止住一宿
當時，三十三天又從四大天王那裡聽到這個訊息，艷天從三十三天那裡聽到，乃至兜率天輾轉相傳，甚至梵天也聽到了這個訊息：『如來在波羅奈城轉法輪，這是諸天、世人、魔、魔天、人以及非人所不能轉動的，今天如來轉動了這個法輪。』那時，他便被稱作阿若拘鄰。 當時，世尊告訴五位比丘：『你們二人留下來接受教誨，三人去乞食，三人乞得的食物，六人一起食用；三人留下來接受教誨，二人去乞食，二人乞得的食物，六人一起食用。』當時接受的教誨，此時成就了無生涅槃之法，也成就了無生、無病、無老、無死。當時，五位比丘都成了阿羅漢。當時，三千大千世界有了五位阿羅漢，佛是第六位。 當時，世尊告訴五位比丘：『你們都一起到人間乞食，切莫單獨行動。而且眾生之中，諸根已經成熟，應該被度化的人，我現在將前往優留毗村落，在那裡說法。』 當時，世尊便前往優留毗村落。當時，連若河邊有迦葉在那裡居住，他精通天文、地理，無所不通，連算樹葉的數量都瞭如指掌，帶領著五百弟子，每天教化他們。離迦葉不遠的地方有一個石室，石室中有一條毒龍在那裡居住。 當時，世尊來到迦葉那裡。到了之後，對迦葉說：『我想要在石室中借宿一晚；如果可以的話，我就去那裡住。』 迦葉回答說：『我不是捨不得，只是那裡有毒龍，恐怕會傷害你。』 世尊說：『迦葉！沒關係！龍不會傷害我，只要你允許，讓我住一晚。』
At that time, the Thirty-three Heavens heard it from the Four Heavenly Kings, the Radiant Heavens heard it from the Thirty-three Heavens, and so on, the news spread to the Tusita Heaven, and even the Brahma Heaven heard the voice: 'The Tathagata is turning the Wheel of Dharma in Varanasi, which cannot be turned by gods, people, Mara, Mara's heavens, humans, or non-humans. Today, the Tathagata is turning this Wheel of Dharma.' At that time, he was named Ajnata Kaundinya. At that time, the World Honored One told the five bhikkhus: 'Two of you stay to receive teachings, and three go to beg for food. The food obtained by the three will be shared by all six; three of you stay to receive teachings, and two go to beg for food. The food obtained by the two will be shared by all six.' The teachings received at that time led to the attainment of the Dharma of no-birth Nirvana, and also to the attainment of no-birth, no-disease, no-old-age, and no-death. At that time, all five bhikkhus became Arhats. At that time, in the three thousand great thousand worlds, there were five Arhats, and the Buddha was the sixth. At that time, the World Honored One told the five bhikkhus: 'You should all go together to beg for food in the human world, and do not go alone. Moreover, among sentient beings, those whose faculties are mature and who should be liberated, I will now go to the village of Uruvilva to preach the Dharma there.' At that time, the World Honored One went to the village of Uruvilva. At that time, by the side of the Nairanjana River, there was Kashyapa residing there. He was well-versed in astronomy and geography, and knew everything, even the number of leaves on trees. He led five hundred disciples and taught them daily. Not far from Kashyapa was a stone chamber, and in the stone chamber lived a poisonous dragon. At that time, the World Honored One arrived at Kashyapa's place. Upon arriving, he said to Kashyapa: 'I wish to stay in the stone chamber for one night; if you agree, I will stay there.' Kashyapa replied: 'It is not that I am unwilling, but there is a poisonous dragon there, and I am afraid it will harm you.' The World Honored One said: 'Kashyapa! It is alright! The dragon will not harm me, just allow me to stay for one night.'
。」
迦葉報曰：「若欲住者，隨意往住。」
爾時，世尊即往石室，敷座而宿，結跏趺坐，正身正意，繫念在前。是時，毒龍見世尊坐，便吐火毒。爾時，世尊入慈三昧，從慈三昧起，入焰光三昧。爾時，龍火、佛光一時俱作。
爾時，迦葉夜起，瞻視星宿，見石室中，有大火光。見已，便告弟子曰：「此瞿曇沙門容貌端政，今為龍所害，甚可憐慜！我先亦有此言：『彼有惡龍，不可止宿。』」是時，迦葉告五百弟子：「汝持水瓶，及輿高梯，往救彼火，使彼沙門得濟此難。」
爾時，迦葉將五百弟子，往詣石室，而救此火；或持水灑者，或施梯者，而不能使火時滅，皆是如來威神所致。爾時，世尊入慈三昧，漸使彼龍無復瞋恚。時，彼惡龍心懷恐怖，東西馳走，欲得出石室，然不能得出石室。是時，彼惡龍來向如來，入世尊缽中住。
是時，世尊以右手摩惡龍身，便說此偈：
「龍出甚為難， 龍與龍共集， 龍勿起害心， 龍出甚為難。 過去恒沙數， 諸佛般涅槃， 汝竟不遭遇， 皆由瞋恚火。 善心向如來， 速舍此恚毒， 已除瞋恚毒， 便得生天上
迦葉回答說：『如果想住下，就隨意住吧。』 當時，世尊就前往石室，鋪好座位休息，結跏趺坐，端正身體，集中意念。這時，毒龍看見世尊坐著，就噴出毒火。當時，世尊進入慈三昧，從慈三昧出來，進入焰光三昧。當時，龍火和佛光同時出現。 當時，迦葉夜裡起來，觀察星象，看見石室中有大火光。看見后，就告訴弟子們說：『這個瞿曇沙門容貌端正，現在被龍所害，真是可憐！我之前也說過：『那裡有惡龍，不可在那裡住宿。』』當時，迦葉告訴五百弟子：『你們拿著水瓶和高梯，去救火，讓那個沙門脫離這個災難。』 當時，迦葉帶著五百弟子，前往石室，去救火；有的用水潑，有的搭梯子，但都不能使火熄滅，這都是如來的威神所致。當時，世尊進入慈三昧，逐漸使那條龍不再有嗔恨。當時，那條惡龍心懷恐懼，東西奔跑，想要逃出石室，但卻不能逃出石室。這時，那條惡龍來到如來面前，進入世尊的缽中住下。 當時，世尊用右手撫摸惡龍的身體，就說了這首偈： 『龍出來很難，龍與龍聚集在一起，龍不要生起害心，龍出來很難。 過去恒河沙數，諸佛都已涅槃，你竟然沒有遇到，都是因為嗔恚之火。 善心向著如來，迅速捨棄這嗔恚之毒，已經除掉嗔恚之毒，就能升到天上。』
Kasyapa replied, 'If you wish to stay, then stay as you please.' At that time, the World Honored One went to the stone chamber, spread out his seat to rest, sat in the lotus position, straightened his body, and focused his mind. At this time, the venomous dragon saw the World Honored One sitting and spewed out venomous fire. At that time, the World Honored One entered the Samadhi of Loving-kindness, and from the Samadhi of Loving-kindness, he entered the Samadhi of Blazing Light. At that time, the dragon's fire and the Buddha's light appeared simultaneously. At that time, Kasyapa got up at night, observed the stars, and saw a great fire in the stone chamber. Having seen this, he told his disciples, 'This Gautama ascetic has a dignified appearance, but now he is being harmed by a dragon, how pitiful! I also said before, 'There is a venomous dragon there, it is not suitable to stay there.'' At that time, Kasyapa told his five hundred disciples, 'You take water bottles and high ladders, go and put out the fire, so that the ascetic can escape this disaster.' At that time, Kasyapa led five hundred disciples to the stone chamber to put out the fire; some poured water, some set up ladders, but they could not extinguish the fire, all of which was due to the majestic power of the Tathagata. At that time, the World Honored One entered the Samadhi of Loving-kindness, gradually causing the dragon to no longer have anger. At that time, the venomous dragon was terrified, running east and west, wanting to escape the stone chamber, but it could not escape the stone chamber. At this time, the venomous dragon came to the Tathagata and stayed in the World Honored One's bowl. At that time, the World Honored One stroked the venomous dragon's body with his right hand and then spoke this verse: 'It is very difficult for a dragon to come out, dragons gather together, a dragon should not have harmful intentions, it is very difficult for a dragon to come out. In the past, as many as the sands of the Ganges, all the Buddhas have entered Nirvana, yet you have not encountered them, all because of the fire of anger. With a good heart towards the Tathagata, quickly abandon this poison of anger, having removed the poison of anger, one can be born in heaven.'
。」
增壹阿含經卷第十四 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第十五
東晉罽賓三藏瞿曇僧伽提婆譯高幢品第二十四之二
爾時，彼惡龍吐舌，舐如來手，熟視如來面。
是時，世尊明日清旦，手擎此惡龍，往詣迦葉，語迦葉曰：「此是惡龍，極為兇暴，今以降之。」
爾時，迦葉見惡龍已，便懷恐怖，白世尊曰：「止！止！沙門！勿復來前，龍備相害。」
世尊告曰：「迦葉！勿懼，我今已降之，終不相害。所以然者，此龍已受教化。」
是時，迦葉及五百弟子嘆未曾有：「甚奇！甚特！此瞿曇沙門極大威神，能降此惡龍，使不作惡；雖爾，故不如我得道真。」
爾時，迦葉白世尊曰：「大沙門！當受我九十日請，所須衣被、飯食、床臥具、病瘦醫藥，盡當供給。」爾時，世尊默然受迦葉請。
時，世尊以此神龍著大海中，而彼惡龍隨壽長短，命終之後，生四天王天上。是時，如來還止石室。
迦葉供辦種種飯食已，往白世尊：「飯食已辦，可往就食。」
世尊告曰：「迦葉在前，吾正爾當往。」迦葉去後，便往至閻浮提界上，閻浮樹下取閻浮果。還，先至迦葉石室中坐
現代漢語譯本 《增壹阿含經》卷第十四 大正藏第 02 冊 No. 0125 《增壹阿含經》
《增壹阿含經》卷第十五
東晉罽賓三藏瞿曇僧伽提婆譯《高幢品》第二十四之二
當時，那條惡龍吐出舌頭，舔舐如來的手，仔細地看著如來的臉。
這時，世尊在第二天清晨，手裡拿著這條惡龍，前往迦葉那裡，告訴迦葉說：『這條是惡龍，非常兇暴，現在我已經降伏了它。』
當時，迦葉見到惡龍后，感到非常恐懼，對世尊說：『停！停！沙門！不要再往前走了，龍會傷害你的。』
世尊告訴他說：『迦葉！不要害怕，我已經降伏了它，它不會再傷害你了。之所以這樣，是因為這條龍已經接受了教化。』
這時，迦葉和五百弟子都讚歎說：『真是前所未有！太神奇了！這位瞿曇沙門真是威神廣大，能夠降伏這條惡龍，使它不再作惡；即使這樣，他還是不如我得道的真諦。』
當時，迦葉對世尊說：『大沙門！請接受我九十天的供養，所需的衣服、食物、床鋪、臥具、生病時的醫藥，我都會全部供給。』當時，世尊默然接受了迦葉的請求。
這時，世尊把這條神龍放到大海中，而那條惡龍隨著壽命的長短，死後，轉生到四天王天上。這時，如來回到石室。
迦葉準備好各種飯食后，前往告訴世尊：『飯食已經準備好了，可以去吃飯了。』
世尊告訴他說：『迦葉你先去，我馬上就到。』迦葉走後，世尊就前往閻浮提的邊界，在閻浮樹下摘取閻浮果。回來后，先到迦葉的石室中坐下。
English version 'Ekottara Agama Sutra', Scroll 14 Taisho Tripitaka Vol. 02, No. 0125, 'Ekottara Agama Sutra'
'Ekottara Agama Sutra', Scroll 15
Translated by the Tripiṭaka master Gautama Saṃghadeva of Kipin during the Eastern Jin Dynasty, 'The Chapter on the High Banner', the second of the twenty-fourth
At that time, the evil dragon stuck out its tongue, licked the Tathagata's hand, and stared intently at the Tathagata's face.
Then, the World Honored One, the next morning, holding this evil dragon in his hand, went to Kasyapa and said to Kasyapa, 'This is an evil dragon, extremely fierce, and now I have subdued it.'
At that time, Kasyapa, upon seeing the evil dragon, was filled with fear and said to the World Honored One, 'Stop! Stop! Shramana! Do not come any further, the dragon will harm you.'
The World Honored One said, 'Kasyapa! Do not be afraid, I have already subdued it, it will not harm you. The reason for this is that this dragon has already received instruction.'
At that time, Kasyapa and his five hundred disciples exclaimed, 'How extraordinary! How marvelous! This Shramana Gautama has great spiritual power, able to subdue this evil dragon, preventing it from doing evil; even so, he is still not as enlightened as I am.'
At that time, Kasyapa said to the World Honored One, 'Great Shramana! Please accept my offering for ninety days, all the clothing, food, bedding, and medicine for illness that you need, I will provide them all.' At that time, the World Honored One silently accepted Kasyapa's request.
Then, the World Honored One placed this divine dragon into the great ocean, and that evil dragon, according to the length of its lifespan, after death, was reborn in the Heaven of the Four Heavenly Kings. At that time, the Tathagata returned to the stone chamber.
After Kasyapa had prepared various kinds of food, he went to tell the World Honored One, 'The food is ready, you may come to eat.'
The World Honored One said, 'Kasyapa, you go ahead, I will come right away.' After Kasyapa left, the World Honored One went to the border of Jambudvipa, and under the Jambudvipa tree, picked Jambudvipa fruit. Upon returning, he first went to Kasyapa's stone chamber and sat down.
。
是時，迦葉見世尊在石室中，白世尊曰：「沙門！為從何道，來至石室？」
佛告迦葉：「汝去之後，吾至閻浮提界上，取閻浮果，還來至此坐。迦葉當知，此果甚為香美，可取食之。」
迦葉對曰：「我不須是。沙門自取食之。」是時，迦葉復作是念：「此沙門極有神足，有大威力，乃能至閻浮界上，取此美果。雖爾，故不如我道真。」
是時，世尊食已，還在彼止宿。
迦葉清朝至世尊所，到已，白世尊曰：「食時以至，可往就食。」
佛告迦葉：「汝並在前，吾后當往。」迦葉去後，便至閻浮界上，取阿摩勒果。還，先至迦葉石室中坐。
迦葉白世尊曰：「沙門！為從何道，來至此間？」
世尊告曰：「汝去之後，至閻浮界上，取此果來，極為香美。若須者便取食之。」
迦葉對曰：「吾不須是，沙門自取食之。」是時，迦葉復作是念：「此沙門極有神力，有大威神，吾去之後，取此果來。雖爾，故不如我，我已得道。」
是時，世尊食已，還彼止宿。
明日，迦葉至世尊所，而作是說：「食時已至，可往就食。」
佛告迦葉：「汝並在前，吾后當往。」迦葉去後，世尊至北郁單曰，取自然粳米來，還至迦葉石室
現代漢語譯本： 當時，迦葉看見世尊在石室中，就對世尊說：『沙門！你是從哪條路來到石室的？』 佛告訴迦葉：『你離開之後，我去了閻浮提的邊界，摘了閻浮果，然後回到這裡坐下。迦葉，你要知道，這果子非常香甜美味，可以拿來吃。』 迦葉回答說：『我不需要這個。沙門你自己吃吧。』當時，迦葉又這樣想：『這個沙門很有神通，有很大的威力，竟然能到閻浮提的邊界去摘這種美味的果子。即使這樣，他還是不如我的道真實。』 這時，世尊吃完果子，還在那裡休息。 第二天清晨，迦葉來到世尊那裡，到了之後，對世尊說：『吃飯的時間到了，可以去吃飯了。』 佛告訴迦葉：『你先去，我隨後就到。』迦葉離開后，佛就去了閻浮提的邊界，摘了阿摩勒果。回來后，先到迦葉的石室中坐下。 迦葉對世尊說：『沙門！你是從哪條路來到這裡的？』 世尊告訴他說：『你離開之後，我去了閻浮提的邊界，摘了這個果子回來，非常香甜美味。如果需要，你就拿去吃吧。』 迦葉回答說：『我不需要這個，沙門你自己吃吧。』當時，迦葉又這樣想：『這個沙門很有神力，有很大的威神，我離開之後，他竟然能摘這個果子回來。即使這樣，他還是不如我，我已經得道了。』 這時，世尊吃完果子，還在那裡休息。 第二天，迦葉來到世尊那裡，這樣說道：『吃飯的時間到了，可以去吃飯了。』 佛告訴迦葉：『你先去，我隨後就到。』迦葉離開后，世尊去了北郁單曰，取了自然生長的粳米回來，回到迦葉的石室。
English version: At that time, Kasyapa saw the World Honored One in the stone chamber and said to the World Honored One, 'Shramana! By what path did you come to the stone chamber?' The Buddha told Kasyapa, 'After you left, I went to the border of Jambudvipa, picked a Jambudvipa fruit, and then came back here to sit. Kasyapa, you should know that this fruit is very fragrant and delicious, and you can take it to eat.' Kasyapa replied, 'I do not need this. Shramana, you eat it yourself.' At that time, Kasyapa thought again, 'This Shramana has great supernatural powers and great might, and he can actually go to the border of Jambudvipa to pick this delicious fruit. Even so, he is still not as true as my path.' At this time, the World Honored One finished eating the fruit and rested there. The next morning, Kasyapa came to the World Honored One, and after arriving, said to the World Honored One, 'It is time to eat, we can go to eat.' The Buddha told Kasyapa, 'You go first, and I will follow later.' After Kasyapa left, the Buddha went to the border of Jambudvipa, picked an Amalaka fruit. After returning, he first sat in Kasyapa's stone chamber. Kasyapa said to the World Honored One, 'Shramana! By what path did you come here?' The World Honored One told him, 'After you left, I went to the border of Jambudvipa, picked this fruit and brought it back, it is very fragrant and delicious. If you need it, take it and eat it.' Kasyapa replied, 'I do not need this, Shramana, you eat it yourself.' At that time, Kasyapa thought again, 'This Shramana has great divine power and great might, and after I left, he was able to pick this fruit and bring it back. Even so, he is still not as good as me, I have already attained the path.' At this time, the World Honored One finished eating the fruit and rested there. The next day, Kasyapa came to the World Honored One and said, 'It is time to eat, we can go to eat.' The Buddha told Kasyapa, 'You go first, and I will follow later.' After Kasyapa left, the World Honored One went to Uttarakuru, took naturally grown rice and returned to Kasyapa's stone chamber.
。
迦葉問佛：「沙門！為從何道，來至此坐？」
世尊告曰：「迦葉當知，汝去之後，吾至郁單曰，取自然粳米，極為香好。迦葉！須者便取食之。」
迦葉對曰：「吾不須是。沙門自取食之。」迦葉復作是念：「此沙門極有神足，有大神力。雖爾，故不如我得道真。」
是時，世尊食已，還彼止宿。
明日，迦葉至世尊所，而作是說：「食時已至，可往就食。」
佛告迦葉：「汝並在前，吾后當往。」迦葉去後，世尊至瞿耶尼，取呵梨勒果，先至迦葉石室中坐。
迦葉問佛：「沙門！為從何道，來至此坐？」
佛告迦葉：「汝去之後，吾至瞿耶尼，取此果來，極為香美。迦葉！須者可取食之。」
迦葉對曰：「不須是。沙門自取食之。」迦葉復作是念：「此沙門極有神力，有大威神。雖爾，故不如我得道真。」
是時，世尊食已，還彼止宿。
明日，迦葉至世尊所而白：「時至，可往就食。」
佛告迦葉：「汝並在前，吾后當往。」迦葉去後，世尊至弗于逮，取毗醯勒果，先至迦葉石室中坐。
迦葉問佛：「沙門！為從何道，來至此坐？」
佛告迦葉：「汝去之後，吾至弗于逮，取此果來，極為香好
現代漢語譯本 迦葉問佛：『沙門！你是從哪條路，來到這裡坐的？』 世尊告訴迦葉：『迦葉，你要知道，你離開之後，我去了郁單越，取了天然的粳米，非常香美。迦葉！需要的人就拿去吃吧。』 迦葉回答說：『我不需要。沙門你自己吃吧。』迦葉又這樣想：『這個沙門很有神通，有大神力。即使這樣，還是不如我得道真實。』 這時，世尊吃完飯，回到他住的地方。 第二天，迦葉來到世尊那裡，這樣說道：『吃飯的時間到了，可以去吃飯了。』 佛告訴迦葉：『你先走，我隨後就到。』迦葉走後，世尊去了瞿耶尼，取了訶梨勒果，先到迦葉的石室中坐下。 迦葉問佛：『沙門！你是從哪條路，來到這裡坐的？』 佛告訴迦葉：『你離開之後，我去了瞿耶尼，取了這個果子來，非常香美。迦葉！需要的人可以拿去吃。』 迦葉回答說：『不需要。沙門你自己吃吧。』迦葉又這樣想：『這個沙門很有神力，有大威神。即使這樣，還是不如我得道真實。』 這時，世尊吃完飯，回到他住的地方。 第二天，迦葉來到世尊那裡稟告說：『時間到了，可以去吃飯了。』 佛告訴迦葉：『你先走，我隨後就到。』迦葉走後，世尊去了弗于逮，取了毗醯勒果，先到迦葉的石室中坐下。 迦葉問佛：『沙門！你是從哪條路，來到這裡坐的？』 佛告訴迦葉：『你離開之後，我去了弗于逮，取了這個果子來，非常香美。
English version Kasyapa asked the Buddha, 'Shramana! From which path did you come to sit here?' The World Honored One told Kasyapa, 'Kasyapa, you should know that after you left, I went to Uttarakuru and took natural japonica rice, which is extremely fragrant and delicious. Kasyapa! Those who need it can take it and eat it.' Kasyapa replied, 'I do not need it. Shramana, eat it yourself.' Kasyapa then thought, 'This Shramana has great supernatural powers and great divine strength. Even so, he is still not as truly enlightened as I am.' At this time, the World Honored One finished eating and returned to his dwelling. The next day, Kasyapa came to the World Honored One and said, 'It is time to eat, we can go to eat.' The Buddha told Kasyapa, 'You go ahead, and I will follow later.' After Kasyapa left, the World Honored One went to Godaniya, took a haritaki fruit, and sat down in Kasyapa's stone chamber first. Kasyapa asked the Buddha, 'Shramana! From which path did you come to sit here?' The Buddha told Kasyapa, 'After you left, I went to Godaniya and took this fruit, which is extremely fragrant and delicious. Kasyapa! Those who need it can take it and eat it.' Kasyapa replied, 'I do not need it. Shramana, eat it yourself.' Kasyapa then thought, 'This Shramana has great divine power and great majestic strength. Even so, he is still not as truly enlightened as I am.' At this time, the World Honored One finished eating and returned to his dwelling. The next day, Kasyapa came to the World Honored One and reported, 'It is time, we can go to eat.' The Buddha told Kasyapa, 'You go ahead, and I will follow later.' After Kasyapa left, the World Honored One went to Purvavideha, took a vibhitaka fruit, and sat down in Kasyapa's stone chamber first. Kasyapa asked the Buddha, 'Shramana! From which path did you come to sit here?' The Buddha told Kasyapa, 'After you left, I went to Purvavideha and took this fruit, which is extremely fragrant and delicious.'
。迦葉！須者可取食之。」
迦葉對曰：「吾不須是，沙門自取食之。」迦葉復作是念：「此沙門極有神力，有大神足。雖爾，故不如我得道真。」
是時，世尊食已，還彼止宿。
是時，迦葉時欲大祠，五百弟子執斧破薪，手擎斧而斧不下。是時，迦葉復作是念：「此必沙門所為。」是時，迦葉問世尊曰：「今欲破薪，斧何故不下也？」
世尊告曰：「欲得斧下耶？」
曰：「欲使下。」斧尋時下。
是時，彼斧既下，復不得舉。迦葉復白佛言：「斧何故不舉？」
世尊告曰：「欲使斧舉耶？」
曰：「欲使舉。」斧尋得舉。
爾時，迦葉弟子意欲然火，火不得然。是時，迦葉復作是念：「此必沙門瞿曇所為。」迦葉白佛：「火何故不然？」
佛告迦葉：「欲使火然耶？」
曰：「欲使然。」火尋時然。
爾時，意欲滅火，火復不滅。迦葉白佛：「火何故不滅？」
佛告迦葉：「欲使火滅耶？」
曰：「欲使滅。」火尋時滅。迦葉便作是念：「此沙門瞿曇，面目端政，世之希有。吾明日欲大祠，國王人民盡當來集，設當見此沙門者，吾不復得供養。此沙門明日不來者，便為大幸
現代漢語譯本：迦葉！需要食物的人可以取食。' 迦葉回答說：'我不需要，沙門你自己取食吧。' 迦葉又想：'這個沙門很有神力，有大神足。即使這樣，他還是不如我得道真。' 這時，世尊吃完飯，回到他住的地方。 這時，迦葉準備舉行大型祭祀，五百個弟子拿著斧頭劈柴，手舉著斧頭卻劈不下去。這時，迦葉又想：'這一定是沙門做的。' 這時，迦葉問世尊說：'現在想劈柴，斧頭為什麼劈不下去呢？' 世尊說：'想讓斧頭劈下去嗎？' 迦葉說：'想讓它劈下去。' 斧頭立刻就劈下去了。 這時，斧頭劈下去後，又舉不起來了。迦葉又對佛說：'斧頭為什麼舉不起來呢？' 世尊說：'想讓斧頭舉起來嗎？' 迦葉說：'想讓它舉起來。' 斧頭立刻就舉起來了。 這時，迦葉的弟子想點火，火卻點不著。這時，迦葉又想：'這一定是沙門瞿曇做的。' 迦葉問佛：'火為什麼點不著呢？' 佛告訴迦葉：'想讓火點著嗎？' 迦葉說：'想讓它點著。' 火立刻就點著了。 這時，想滅火，火又滅不了。迦葉問佛：'火為什麼滅不了呢？' 佛告訴迦葉：'想讓火滅嗎？' 迦葉說：'想讓它滅。' 火立刻就滅了。迦葉就想：'這個沙門瞿曇，面容端正，世間少有。我明天要舉行大型祭祀，國王和人民都會來聚集，如果他們看到這個沙門，我就不能再得到供養了。如果這個沙門明天不來，那就太好了。'
English version: 'Kashyapa! Those who need food may take it.' Kashyapa replied, 'I do not need it, let the Shramana take it himself.' Kashyapa then thought, 'This Shramana has great spiritual power and great supernatural abilities. Even so, he is still not as enlightened as I am.' At that time, the World Honored One finished his meal and returned to his dwelling place. At that time, Kashyapa was about to hold a large sacrifice. Five hundred disciples were holding axes to chop firewood, but they could not bring the axes down. At that time, Kashyapa thought again, 'This must be the doing of the Shramana.' At that time, Kashyapa asked the World Honored One, 'Now I want to chop firewood, why can't the axes come down?' The World Honored One said, 'Do you want the axes to come down?' He said, 'I want them to come down.' The axes immediately came down. At that time, after the axes came down, they could not be lifted up again. Kashyapa again said to the Buddha, 'Why can't the axes be lifted?' The World Honored One said, 'Do you want the axes to be lifted?' He said, 'I want them to be lifted.' The axes were immediately lifted. At that time, Kashyapa's disciples wanted to light a fire, but the fire would not light. At that time, Kashyapa thought again, 'This must be the doing of the Shramana Gautama.' Kashyapa asked the Buddha, 'Why won't the fire light?' The Buddha told Kashyapa, 'Do you want the fire to light?' He said, 'I want it to light.' The fire immediately lit. At that time, they wanted to extinguish the fire, but the fire would not go out. Kashyapa asked the Buddha, 'Why won't the fire go out?' The Buddha told Kashyapa, 'Do you want the fire to go out?' He said, 'I want it to go out.' The fire immediately went out. Kashyapa then thought, 'This Shramana Gautama has a dignified appearance, rare in the world. Tomorrow I will hold a large sacrifice, and the king and the people will all gather. If they see this Shramana, I will no longer receive offerings. If this Shramana does not come tomorrow, that would be very fortunate.'
。」
是時，世尊知迦葉心中所念：明日清旦，至郁單曰，取自然粳米，瞿耶尼取乳汁，往至阿耨達泉而食。竟日在彼住，向暮還至石室止宿。
迦葉明日至世尊所，問曰：「沙門！昨日何故不來？」
佛告迦葉：「汝昨日作是念：『此瞿曇極為端政，世之希有。吾明日大祠，若國王人民見者，便斷吾供養。設不來者，便是大幸。』我尋知汝心之所念，乃至郁單曰，取自然粳米，瞿耶尼取乳汁，往阿耨達泉上食。竟日在彼，向暮還至石室中止宿。」
是時，迦葉復作是念：「此大沙門，極有神足，實有威神。雖爾，故不如我得道真。」
是時，世尊食已，還石室止宿。即夜，四天王至世尊所而聽經法，四天王亦有光明，佛亦大放光，照彼山野，洞然一色。
時，彼迦葉夜見光明。明日清旦，至世尊所，到已，白世尊曰：「昨夜是何光明照此山野？」
世尊告曰：「昨夜四天王來至我所而聽法，是彼四天王之光明。」
是時，迦葉復作是念：「此沙門極有神力，乃能使四天王來聽經法。雖有此力，由不如我得道真。」
是時，世尊食已，還在彼宿。夜半，釋提桓因來至世尊所而聽法，天帝光明復照彼山。
時，彼迦葉夜起瞻星，見此光明
當時，世尊知道迦葉心中所想：『明天清晨，他會去郁單曰，取天然的粳米，在瞿耶尼取乳汁，然後到阿耨達泉邊食用。他會在那裡待上一整天，傍晚再回到石室休息。』 第二天，迦葉來到世尊那裡，問道：『沙門！昨天你為什麼沒來？』 佛告訴迦葉：『你昨天心裡想：『這個瞿曇長得非常端正，世間少有。我明天要舉行大型祭祀，如果國王和百姓看到他，就會斷絕對我的供養。如果他不來，那就太好了。』我立刻知道你心中所想，就去了郁單曰，取了天然的粳米，在瞿耶尼取了乳汁，到阿耨達泉邊食用。我在那裡待了一整天，傍晚才回到石室休息。』 當時，迦葉又想：『這個大沙門，神通廣大，確實有威神。即便如此，還是不如我得道真實。』 這時，世尊吃完飯後，回到石室休息。當晚，四大天王來到世尊那裡聽經，四大天王也散發著光明，佛也放出大光明，照亮了山野，一片通明。 當時，迦葉夜裡看到了光明。第二天清晨，他來到世尊那裡，問道：『昨晚是什麼光明照亮了這片山野？』 世尊告訴他：『昨晚四大天王來我這裡聽法，那是四大天王的光明。』 當時，迦葉又想：『這個沙門神通廣大，竟然能讓四大天王來聽經。即便有這樣的能力，還是不如我得道真實。』 這時，世尊吃完飯後，還在那裡休息。半夜，釋提桓因來到世尊那裡聽法，天帝的光明又照亮了那座山。 當時，迦葉夜裡起來看星星，看到了這光明。
At that time, the World Honored One knew what Kāśyapa was thinking: 'Tomorrow morning, he will go to Uttarakuru, take natural rice, get milk in Aparagodānīya, and then eat by Lake Anavatapta. He will stay there all day, and in the evening, he will return to the stone chamber to rest.' The next day, Kāśyapa came to the World Honored One and asked: 'Shramana! Why didn't you come yesterday?' The Buddha told Kāśyapa: 'Yesterday you thought: 'This Gautama is extremely handsome, rare in the world. If the king and the people see him tomorrow when I hold a large sacrifice, they will cut off my offerings. If he doesn't come, that would be great.' I immediately knew what you were thinking, so I went to Uttarakuru, took natural rice, got milk in Aparagodānīya, and ate by Lake Anavatapta. I stayed there all day, and in the evening, I returned to the stone chamber to rest.' At that time, Kāśyapa thought again: 'This great Shramana has great supernatural powers and indeed has divine might. Even so, he is still not as truly enlightened as I am.' At this time, after the World Honored One finished eating, he returned to the stone chamber to rest. That night, the Four Heavenly Kings came to the World Honored One to listen to the Dharma. The Four Heavenly Kings also emitted light, and the Buddha also emitted great light, illuminating the mountains and fields, making everything bright. At that time, Kāśyapa saw the light at night. The next morning, he came to the World Honored One and asked: 'What was the light that illuminated these mountains and fields last night?' The World Honored One told him: 'Last night, the Four Heavenly Kings came to me to listen to the Dharma, and that was the light of the Four Heavenly Kings.' At that time, Kāśyapa thought again: 'This Shramana has great supernatural powers, and he can even make the Four Heavenly Kings come to listen to the Dharma. Even with such power, he is still not as truly enlightened as I am.' At this time, after the World Honored One finished eating, he rested there again. In the middle of the night, Śakra, Lord of the Devas, came to the World Honored One to listen to the Dharma, and the light of the Lord of the Devas illuminated the mountain again. At that time, Kāśyapa got up at night to look at the stars and saw this light.
。明日清旦，迦葉至世尊所，問曰：「瞿曇！昨夜光明極為殊特，有何因緣，有此光明？」
世尊告曰：「昨夜天帝釋來至此聽經，故有此光明耳。」
時，迦葉復作是念：「此沙門瞿曇極有神力，有大威神，乃能使天帝釋來聽經法。雖爾，故不如我得道真。」
是時，世尊食已，還在彼宿。夜半，梵天王放大光明照彼山中，至世尊所而聽經法。
時，迦葉夜起見光明，明日至世尊所而問曰：「昨夜光明倍有所照，勝於日月光明，有何等因緣，致此光明？」
世尊告曰：「迦葉當知，昨夜大梵天王來至我所而聽經法。」
是時，迦葉復作是念：「此沙門瞿曇極有神力，乃能使我祖父來至此沙門所而聽經法。雖爾，故不如我得道真。」
爾時，世尊得弊壞五納衣，意欲浣濯，便作是念：「我當於何處而浣此衣？」是時，釋提桓因知世尊心中所念，即化作浴池，白世尊曰：「可在此浣衣。」
是時，世尊復作是念：「吾當於何處蹋浣此衣？」時，四天王知世尊心中所念，便舉大方石著水側，白世尊曰：「可在此而蹋衣。」
是時，世尊復作是念：「吾何處而曝此衣？」時，樹神知世尊心中所念，便垂樹枝，白世尊曰：「唯愿在此曝衣
現代漢語譯本：第二天清晨，迦葉來到世尊那裡，問道：『瞿曇！昨晚的光明非常特別，有什麼因緣，會有這樣的光明？』 世尊告訴他說：『昨晚天帝釋來到這裡聽經，所以才有這樣的光明。』 當時，迦葉又這樣想：『這位沙門瞿曇非常有神力，有大威神，竟然能讓天帝釋來聽經。即使這樣，還是不如我得道的真實。』 這時，世尊吃完飯後，還在那裡過夜。半夜，梵天王放出大光明照亮那座山中，來到世尊那裡聽經。 當時，迦葉夜裡起來看見光明，第二天來到世尊那裡問道：『昨晚的光明更加明亮，勝過日月的光明，有什麼樣的因緣，導致這樣的光明？』 世尊告訴他說：『迦葉應當知道，昨晚大梵天王來到我這裡聽經。』 當時，迦葉又這樣想：『這位沙門瞿曇非常有神力，竟然能讓我祖父來這位沙門這裡聽經。即使這樣，還是不如我得道的真實。』 這時，世尊得到一件破舊的五納衣，想要洗滌，就想：『我應當在哪裡洗這件衣服呢？』這時，釋提桓因知道世尊心中所想，就變化出一個浴池，告訴世尊說：『可以在這裡洗衣服。』 這時，世尊又想：『我應當在哪裡踩洗這件衣服呢？』這時，四天王知道世尊心中所想，就舉起一塊大方石放在水邊，告訴世尊說：『可以在這裡踩洗衣服。』 這時，世尊又想：『我應當在哪裡晾曬這件衣服呢？』這時，樹神知道世尊心中所想，就垂下樹枝，告訴世尊說：『希望您在這裡晾曬衣服。』
English version: The next morning, Kasyapa went to the World Honored One and asked, 'Gautama! Last night's light was extremely extraordinary. What was the cause of such light?' The World Honored One told him, 'Last night, Indra, the king of the gods, came here to listen to the scriptures, and that is why there was such light.' At that time, Kasyapa thought again, 'This Shramana Gautama has great spiritual power and mighty divine strength, that he can make Indra come to listen to the Dharma. Even so, he is still not as truly enlightened as I am.' At this time, after the World Honored One had eaten, he stayed there for the night. In the middle of the night, the Brahma King emitted great light, illuminating the mountain, and came to the World Honored One to listen to the Dharma. At that time, Kasyapa got up at night and saw the light. The next day, he went to the World Honored One and asked, 'Last night's light was even brighter, surpassing the light of the sun and moon. What was the cause of such light?' The World Honored One told him, 'Kasyapa, you should know that last night the Great Brahma King came to me to listen to the Dharma.' At that time, Kasyapa thought again, 'This Shramana Gautama has great spiritual power, that he can make my ancestor come to this Shramana to listen to the Dharma. Even so, he is still not as truly enlightened as I am.' At this time, the World Honored One obtained a worn-out five-piece robe and wanted to wash it. He thought, 'Where should I wash this robe?' At this time, Sakra, the king of the gods, knowing what the World Honored One was thinking, transformed a bathing pool and said to the World Honored One, 'You can wash your robe here.' At this time, the World Honored One thought again, 'Where should I tread and wash this robe?' At this time, the Four Heavenly Kings, knowing what the World Honored One was thinking, lifted a large square stone and placed it by the water, saying to the World Honored One, 'You can tread and wash your robe here.' At this time, the World Honored One thought again, 'Where should I dry this robe?' At this time, the tree spirit, knowing what the World Honored One was thinking, lowered a tree branch and said to the World Honored One, 'May you dry your robe here.'
。」
明日清旦，迦葉至世尊所，問世尊曰：「本無此池，今有此池；本無此樹，今有此樹；本無此石，今有此石。有何因緣，而有此變？」
世尊告曰：「此是昨夜天帝釋知吾欲浣衣，故作此浴池。吾復作是念：『當於何處蹋浣此衣？』時四天王知吾心中所念，便持此石來。吾復作是念：『當於何處而曝此衣？』時樹神知我心中所念，便垂此樹枝耳。」
是時，迦葉復作是念：「此沙門瞿曇雖神，故不如我得道真。」
是時，世尊食已，還於彼宿。是時，夜半有大黑雲起而作大雨，連若大河，極為瀑溢。是時，迦葉復作是念：「此河瀑溢，沙門必當為水所漂，我今看之。」是時，迦葉及五百弟子往至河所，爾時世尊在水上行，腳不為水所漬。是時，迦葉遙見世尊在水上行。是時，迦葉便作是念：「甚奇！甚特！沙門瞿曇乃能在水上行，我亦能在水上行，但不能使腳不污耳。此沙門雖神，故不如我得道真。」
是時，世尊語迦葉言：「汝亦非阿羅漢，復不知阿羅漢道，汝尚不識阿羅漢名，況得道乎？汝是盲人，目無所睹，如來現爾許變化，故言：『不如我得道真。』汝方作是語：『吾能在水上行。』今正是時，可共在水上行耶？汝今可舍邪見之心，無令長夜受此苦惱
現代漢語譯本 第二天清晨，迦葉來到世尊那裡，問世尊說：『本來沒有這個池子，現在有了這個池子；本來沒有這棵樹，現在有了這棵樹；本來沒有這塊石頭，現在有了這塊石頭。是什麼因緣，而有這樣的變化呢？』 世尊告訴他說：『這是昨夜天帝釋知道我想要洗衣服，所以造了這個浴池。我又想：『應當在哪裡踩著洗這件衣服呢？』當時四天王知道我心中所想，就拿這塊石頭來了。我又想：『應當在哪裡晾曬這件衣服呢？』當時樹神知道我心中所想，就垂下這樹枝罷了。』 當時，迦葉又這樣想：『這個沙門瞿曇雖然神通，但還是不如我得道真實。』 當時，世尊吃完飯後，回到他住的地方。當時，半夜有大片黑雲升起，下起大雨，連綿不斷像大河一樣，水勢非常洶涌。當時，迦葉又這樣想：『這河水如此洶涌，沙門必定會被水沖走，我去看一看。』當時，迦葉和五百弟子來到河邊，那時世尊在水上行走，腳沒有被水浸濕。當時，迦葉遠遠看見世尊在水上行走。當時，迦葉就想：『太神奇了！太特別了！沙門瞿曇竟然能在水上行走，我也能在水上行走，只是不能讓腳不沾水罷了。這個沙門雖然神通，但還是不如我得道真實。』 當時，世尊對迦葉說：『你也不是阿羅漢，也不知道阿羅漢的道，你甚至不認識阿羅漢的名字，更何況得道呢？你是盲人，眼睛什麼都看不見，如來顯現如此多的變化，你卻說：『不如我得道真實。』你剛才說：『我能在水上行走。』現在正是時候，可以一起在水上行走嗎？你現在可以捨棄邪見之心，不要讓長夜遭受這樣的苦惱。』
English version The next morning, Kasyapa went to where the World Honored One was and asked, 'There was no pond here before, but now there is; there was no tree here before, but now there is; there was no stone here before, but now there is. What is the cause and condition for this change?' The World Honored One told him, 'This is because last night, the Heavenly Emperor Sakra knew that I wanted to wash my clothes, so he made this bathing pond. I also thought, 『Where should I tread to wash this garment?』 At that time, the Four Heavenly Kings knew what I was thinking and brought this stone. I also thought, 『Where should I dry this garment?』 At that time, the tree spirit knew what I was thinking and lowered this tree branch.' At that time, Kasyapa thought again, 'This Shramana Gautama, although he has supernatural powers, is still not as truly enlightened as I am.' At that time, after the World Honored One had eaten, he returned to his lodging. At that time, in the middle of the night, a large black cloud arose and it rained heavily, continuously like a great river, with extremely torrential waters. At that time, Kasyapa thought again, 'This river is so torrential, the Shramana will surely be swept away by the water, I will go and see.' At that time, Kasyapa and his five hundred disciples went to the river, and at that time, the World Honored One was walking on the water, his feet not getting wet. At that time, Kasyapa saw the World Honored One walking on the water from afar. At that time, Kasyapa thought, 'How marvelous! How extraordinary! Shramana Gautama can actually walk on water, I can also walk on water, but I cannot keep my feet from getting wet. This Shramana, although he has supernatural powers, is still not as truly enlightened as I am.' At that time, the World Honored One said to Kasyapa, 'You are not an Arhat, nor do you know the path of an Arhat. You do not even know the name of an Arhat, let alone attain enlightenment? You are blind, your eyes cannot see anything. The Tathagata has manifested so many transformations, yet you say, 『Not as truly enlightened as I am.』 You just said, 『I can walk on water.』 Now is the time, can we walk on water together? You can now abandon your heretical views, lest you suffer this affliction for a long night.'
。」
是時，迦葉聞世尊語已，便前頭面禮足：「我今悔過，深知非法，乃觸如來，唯愿受悔。」如是再三。
世尊告曰：「聽汝改過，乃能自知觸擾如來。」
是時，迦葉告五百弟子曰：「汝等各隨所宜，我今自歸沙門瞿曇。」
是時，五百弟子白迦葉言：「我等先亦有心於沙門瞿曇，當降龍時，尋欲歸命。若師自歸瞿曇者，我等五百弟子儘自歸於瞿曇所。」
迦葉報言：「今正是時，然復我心執此愚癡，見爾許變化，意由不解，故自稱言：『我道真正。』」
是時，迦葉將五百弟子，前後圍繞，至世尊所，頭面禮足，在一面立，白世尊曰：「唯愿世尊聽我等得作沙門！修清凈行。」
諸佛常法。若稱：「善來，比丘！」便成沙門。是時，世尊告迦葉曰：「善來，比丘！此法微妙，善修梵行。」是時，迦葉及五百弟子所著衣裳，盡變作袈裟，頭髮自落，如似剃髮，以經七日。是時，迦葉學術之具及於咒術，盡投水中。
時，五百弟子白世尊曰：「唯愿世尊聽我等得作沙門。」
世尊告曰：「善來，比丘！」時，五百弟子即成沙門，袈裟著身，頭髮自落。
爾時，順水下流，有梵志，名江迦葉，在水側住
現代漢語譯本 當時，迦葉聽了世尊的話后，便走到佛前，頂禮佛足，說道：『我現在懺悔過錯，深知自己犯了非法之事，竟然冒犯了如來，只希望您能接受我的懺悔。』他這樣說了三次。 世尊告訴他說：『允許你改過，你能夠自己認識到冒犯了如來。』 當時，迦葉告訴他的五百個弟子說：『你們各自按照自己的意願，我現在要歸順沙門瞿曇。』 當時，五百個弟子對迦葉說：『我們之前也對沙門瞿曇有所向往，當他降伏龍的時候，我們就想歸順他了。如果師父您自己歸順瞿曇，我們五百個弟子都將歸順瞿曇。』 迦葉回答說：『現在正是時候，然而我的內心卻執著于愚癡，看到如此多的變化，心中仍然不解，所以才自稱說：『我的道才是真正的。』 當時，迦葉帶領著五百個弟子，前後圍繞著，來到世尊面前，頂禮佛足，站在一旁，對世尊說：『只希望世尊允許我們成為沙門！修行清凈的梵行。』 諸佛通常的規矩是，如果說『善來，比丘！』，就成爲了沙門。當時，世尊告訴迦葉說：『善來，比丘！這個法微妙，好好修行梵行。』當時，迦葉和五百個弟子所穿的衣服，都變成了袈裟，頭髮自然脫落，就像剃了頭髮一樣，經過了七天。當時，迦葉所學的學術工具以及咒術，都投入了水中。 當時，五百個弟子對世尊說：『只希望世尊允許我們成為沙門。』 世尊說：『善來，比丘！』當時，五百個弟子立即成爲了沙門，身上穿著袈裟，頭髮自然脫落。 那時，順著水流而下，有一個婆羅門，名叫江迦葉，住在水邊。
English version At that time, Kasyapa, having heard the World Honored One's words, went forward, bowed his head to the feet of the Buddha, and said, 'I now repent my faults, deeply knowing that I have committed an unlawful act, having offended the Tathagata. I only wish that you would accept my repentance.' He said this three times. The World Honored One told him, 'I allow you to change your ways, that you may know for yourself that you have disturbed the Tathagata.' At that time, Kasyapa told his five hundred disciples, 'Each of you follow your own inclinations. I now submit myself to the Shramana Gautama.' At that time, the five hundred disciples said to Kasyapa, 'We have also had a desire for the Shramana Gautama before. When he subdued the dragon, we wanted to submit to him. If the master himself submits to Gautama, we five hundred disciples will all submit to Gautama.' Kasyapa replied, 'Now is the right time, yet my heart is still attached to this foolishness. Seeing so many changes, my mind still does not understand, so I have claimed, 'My path is the true one.' At that time, Kasyapa, leading his five hundred disciples, surrounded by them, came to the World Honored One, bowed his head to his feet, stood to one side, and said to the World Honored One, 'We only wish that the World Honored One would allow us to become Shramanas! To cultivate pure conduct.' The usual practice of all Buddhas is that if they say, 'Welcome, Bhikkhu!' one becomes a Shramana. At that time, the World Honored One said to Kasyapa, 'Welcome, Bhikkhu! This Dharma is subtle, cultivate the Brahmacarya well.' At that time, the clothes worn by Kasyapa and his five hundred disciples all turned into robes, and their hair fell out naturally, as if they had shaved their heads, after seven days. At that time, Kasyapa threw his scholarly tools and incantations into the water. At that time, the five hundred disciples said to the World Honored One, 'We only wish that the World Honored One would allow us to become Shramanas.' The World Honored One said, 'Welcome, Bhikkhu!' At that time, the five hundred disciples immediately became Shramanas, wearing robes, and their hair fell out naturally. At that time, flowing down the river, there was a Brahmin named Ganga Kasyapa, living by the water.
。是時，江迦葉見咒術之具，盡為水所漂，便作是念：「咄哉！我大兄為水所溺？」是時，江迦葉將三百弟子，順水上流，求兄屍骸。遙見世尊在一樹下坐，及大迦葉五百弟子前後圍繞而為說法。見已，便前至迦葉所，而作是語：「此事為好耶？本為人師，今為弟子。大兄何故與沙門作弟子乎？」
迦葉對曰：「此處為妙，無過此處。」
是時，優毗迦葉向江迦葉而說此偈：
「此師人天貴， 我今師事之， 諸佛興出世， 甚為難得遇。」
是時，江迦葉聞佛名號，甚懷歡喜，踴躍不能自勝，前白世尊：「愿聽為道。」
世尊告曰：「善來，比丘！善修梵行，盡于苦際。」
是時，江迦葉及三百弟子即成沙門，袈裟著身，頭髮自落。是時，江迦葉及三百弟子咒術之具，盡投水中。
爾時，順水下頭有梵志，名伽夷迦葉，在水側住。遙見咒術之具，為水所漂，便作是念：「我有二兄，在上學道。今咒術之具，盡為水所漂，二大迦葉必為水所害。」即將二百弟子，順水上流，乃至學術之處，遙見二兄而作沙門，便作是語：「此處好耶？本為人尊，今為沙門弟子。」
迦葉報曰：「此處最妙，無過此處
現代漢語譯本：當時，江迦葉看到咒術的器具都被水沖走了，便想：『哎呀！我的大哥被水淹死了嗎？』當時，江迦葉帶著三百個弟子，逆著水流向上游走，尋找他哥哥的屍體。遠遠地看到世尊在一棵樹下坐著，還有大迦葉的五百個弟子前後圍繞著聽他說法。看到后，便走到迦葉那裡，說道：『這事好嗎？本來是別人的老師，現在卻成了別人的弟子。大哥為什麼要做沙門的弟子呢？』 迦葉回答說：『這裡最美妙，沒有比這裡更好的了。』 當時，優毗迦葉對江迦葉說了這首偈：『這位老師是人天所敬重的，我現在侍奉他。諸佛出世，是非常難得遇到的。』 當時，江迦葉聽到佛的名號，非常高興，激動得不能自已，上前對世尊說：『希望允許我出家修行。』 世尊說：『善來，比丘！好好修行梵行，直到解脫苦難的盡頭。』 當時，江迦葉和他的三百個弟子立刻成了沙門，穿上了袈裟，頭髮自然脫落。當時，江迦葉和他的三百個弟子把咒術的器具都扔進了水裡。 那時，順著水流的下游有一個婆羅門，名叫伽夷迦葉，住在水邊。遠遠地看到咒術的器具被水沖走，便想：『我有兩個哥哥，在上面修行。現在咒術的器具都被水沖走了，兩個大迦葉一定是被水害死了。』於是帶著二百個弟子，逆著水流向上游走，到了他們修行的地方，遠遠地看到兩個哥哥成了沙門，便說道：『這裡好嗎？本來是受人尊敬的人，現在卻成了沙門的弟子。』 迦葉回答說：『這裡最美妙，沒有比這裡更好的了。』
English version: At that time, Jiang Kasyapa saw that all the implements of his magic had been washed away by the water, and he thought, 'Alas! Has my elder brother been drowned by the water?' At that time, Jiang Kasyapa, with three hundred disciples, went upstream against the current, seeking his brother's corpse. From afar, he saw the World Honored One sitting under a tree, and Mahakasyapa's five hundred disciples surrounding him, listening to his teachings. Upon seeing this, he went to Kasyapa and said, 'Is this a good thing? You were originally a teacher of others, but now you have become a disciple of others. Why has my elder brother become a disciple of a Shramana?' Kasyapa replied, 'This place is wonderful, there is no place better than this.' At that time, Uruvilva Kasyapa spoke this verse to Jiang Kasyapa: 'This teacher is revered by gods and humans, I now serve him. The Buddhas appear in the world, it is very rare to encounter them.' At that time, Jiang Kasyapa heard the name of the Buddha, and was very happy, so excited that he could not control himself. He went forward and said to the World Honored One, 'I wish to be allowed to practice the Way.' The World Honored One said, 'Welcome, Bhikkhu! Practice the Brahma-faring well, until the end of suffering.' At that time, Jiang Kasyapa and his three hundred disciples immediately became Shramanas, wearing robes, and their hair fell off naturally. At that time, Jiang Kasyapa and his three hundred disciples threw all their magic implements into the water. At that time, downstream, there was a Brahmin named Gaya Kasyapa, living by the water. From afar, he saw the magic implements being washed away by the water, and he thought, 'I have two elder brothers, practicing the Way upstream. Now that the magic implements have all been washed away by the water, the two Mahakasyapas must have been harmed by the water.' So he took two hundred disciples, went upstream against the current, and arrived at the place where they were practicing. From afar, he saw his two elder brothers had become Shramanas, and said, 'Is this place good? You were originally respected people, but now you have become disciples of Shramanas.' Kasyapa replied, 'This place is the most wonderful, there is no place better than this.'
。」
是時，伽夷迦葉便作是念：「今我二兄多知博學，此處必是善地，使我二兄在中學道，我今亦可在中學道。」是時，伽夷迦葉前白世尊：「唯愿世尊聽作沙門。」
世尊告曰：「善來，比丘！善修梵行，盡于苦際。」
是時，伽夷迦葉即成沙門，袈裟著身，頭髮自落，如似剃頭，以經七日。
是時，世尊在彼河側住，尼拘類樹下，成佛未久，將千弟子，是皆耆舊宿長。是時，世尊以三事教化。云何為三？所謂神足教化，言教教化，訓誨教化。
彼云何名為神足教化？爾時，世尊或作若干形，還合為一，或不現，或現。石壁皆過，無所掛礙，或出地，或入地，猶如流水，無所觸礙，或結跏趺坐，滿虛空中，如鳥飛空，無有掛礙。亦如大火山，煙出無量。此日月有大神力，不可限量，以手往捉，身乃至梵天。如是，世尊現神足。
彼云何名為言教教化？爾時，世尊教諸比丘：「當舍是、置是。當近是、遠是。當念是、去是。當觀是、不觀是。」彼云何當修是、不修是者，當修七覺意，滅三結。彼云何當觀、當不觀者？當觀三結、沙門善：所謂出要樂、無恚樂、無怒樂。彼云何不觀？所謂三沙門苦。云何為三？所謂欲觀、恚觀、怒觀
現代漢語譯本：當時，伽夷迦葉便這樣想：『我的兩個哥哥知識淵博，這裡一定是好地方，讓他們在這裡修行，我也可以在這裡修行。』當時，伽夷迦葉走到世尊面前說：『希望世尊允許我出家做沙門。』 世尊說：『善來，比丘！好好修行梵行，直至解脫苦難。』 當時，伽夷迦葉立刻成了沙門，穿上袈裟，頭髮自然脫落，如同剃過頭一樣，經過了七天。 當時，世尊在那條河邊，尼拘類樹下住著，成佛不久，帶著一千個弟子，他們都是年長資深的。當時，世尊用三種方式教化。哪三種呢？就是神足教化、言教教化和訓誨教化。 什麼叫做神足教化呢？當時，世尊有時會變化成多種形態，然後合為一體，有時不出現，有時出現。可以穿過石壁，毫無阻礙，有時從地裡出來，有時進入地裡，就像流水一樣，沒有阻礙，有時結跏趺坐，充滿虛空，像鳥在空中飛翔，沒有阻礙。也像大火山一樣，冒出無量的煙。日月有強大的力量，不可思議，可以用手抓住，身體可以到達梵天。像這樣，世尊展現神足。 什麼叫做言教教化呢？當時，世尊教導眾比丘：『應當捨棄這個，放下那個。應當親近這個，遠離那個。應當記住這個，去除那個。應當觀察這個，不觀察那個。』他們應當修習什麼，不修習什麼呢？應當修習七覺支，滅除三結。他們應當觀察什麼，不觀察什麼呢？應當觀察三結、沙門的善：就是出離的快樂、無嗔的快樂、無怒的快樂。他們不應當觀察什麼呢？就是沙門的三種苦。哪三種呢？就是欲的觀察、嗔的觀察、怒的觀察。
English version: At that time, Gaya Kasyapa thought, 'My two elder brothers are very knowledgeable and learned. This must be a good place. If my two brothers practice here, I can also practice here.' Then, Gaya Kasyapa went before the World Honored One and said, 'May the World Honored One allow me to become a Shramana.' The World Honored One said, 'Welcome, Bhikkhu! Practice the Brahma-faring well, until the end of suffering.' At that time, Gaya Kasyapa immediately became a Shramana, donned the robes, and his hair fell out naturally, as if it had been shaved, after seven days. At that time, the World Honored One was dwelling by that river, under the Nigrodha tree. He had not long been enlightened, and he had a thousand disciples, all of whom were senior and experienced. At that time, the World Honored One taught using three methods. What were the three? They were the teaching through spiritual powers, the teaching through words, and the teaching through instruction. What is meant by teaching through spiritual powers? At that time, the World Honored One would sometimes transform into various forms, then merge back into one, sometimes not appear, and sometimes appear. He could pass through stone walls without hindrance, sometimes emerge from the ground, sometimes enter the ground, like flowing water, without obstruction. Sometimes he would sit in full lotus posture, filling the empty space, like a bird flying in the sky, without hindrance. He was also like a great volcano, emitting boundless smoke. The sun and moon have great power, inconceivable, and he could grasp them with his hand, his body reaching even to the Brahma heaven. In this way, the World Honored One displayed spiritual powers. What is meant by teaching through words? At that time, the World Honored One taught the Bhikkhus, 'You should abandon this, put down that. You should draw near to this, distance yourself from that. You should remember this, remove that. You should observe this, not observe that.' What should they cultivate, and what should they not cultivate? They should cultivate the seven factors of enlightenment, and extinguish the three fetters. What should they observe, and what should they not observe? They should observe the three fetters, the good of the Shramana: that is, the joy of renunciation, the joy of non-hatred, and the joy of non-anger. What should they not observe? That is, the three sufferings of the Shramana. What are the three? They are the observation of desire, the observation of hatred, and the observation of anger.
。彼云何念、云何不念？爾時，當念苦諦，當念習諦，當念盡諦，當念道諦；莫念邪諦：有常見、無常見，有邊見、無邊見，彼命、彼身，非命、非身，如來命終、如來不命終，有終、有不終，亦不有終、亦不無終。莫作是念。
彼云何名為訓誨教化？複次，當作是去、不應作是去，作是來、不應作是來，默然、作是言說：「當持如是衣、不應持如是衣，應如是入村、不應如是入村。」是謂名為訓誨教化。
是時，世尊以此三事，教化千比丘。是時，彼比丘受佛教已，千比丘盡成阿羅漢。是時，世尊以見千比丘得羅漢，爾時閻浮里地有千阿羅漢及五比丘，佛為六師，回坐向迦毗羅衛。
是時，優毗迦葉便作是念：「世尊何故向迦毗羅衛坐？」是時，優毗迦葉即前長跪，白世尊曰：「不審如來，何故向迦毗羅衛坐耶？」
世尊告曰：「如來在世間，應行五事。云何為五？一者當轉法輪，二者當與父說法，三者當與母說法，四者當導凡夫人立菩薩行，五者當授菩薩別。是謂，迦葉！如來出世當行此五法。」
是時，優毗迦葉復作是念：「如來故念親族本邦，故向彼坐耳。」
是時，五比丘漸來至尼連水側，到世尊所，頭面禮足，在一面坐
現代漢語譯本：他應當如何思考，如何不思考？那時，應當思考苦諦，應當思考集諦，應當思考滅諦，應當思考道諦；不要思考邪諦：有常見、無常見，有邊見、無邊見，彼生命、彼身體，非生命、非身體，如來命終、如來不命終，有終、有不終，亦不有終、亦不無終。不要作這樣的思考。 現代漢語譯本：他應當如何被稱為訓誨教化？進一步說，應當這樣做、不應當這樣做，應當這樣來、不應當這樣來，保持沉默、應當這樣說：『應當持有這樣的衣服、不應當持有這樣的衣服，應當這樣進入村莊、不應當這樣進入村莊。』這被稱為訓誨教化。 現代漢語譯本：那時，世尊用這三件事，教化了一千位比丘。那時，那些比丘接受佛的教誨后，一千位比丘都成了阿羅漢。那時，世尊看到一千位比丘都成了阿羅漢，那時閻浮提地區有一千位阿羅漢和五位比丘，佛為六師，轉身面向迦毗羅衛。 現代漢語譯本：那時，優毗迦葉便這樣想：『世尊為什麼面向迦毗羅衛坐？』那時，優毗迦葉立即上前長跪，對世尊說：『我不知道如來，為什麼面向迦毗羅衛坐呢？』 現代漢語譯本：世尊說：『如來在世間，應當做五件事。哪五件呢？第一，應當轉法輪；第二，應當為父親說法；第三，應當為母親說法；第四，應當引導凡夫俗子建立菩薩的修行；第五，應當為菩薩授記。這就是，迦葉！如來出世應當做這五件事。』 現代漢語譯本：那時，優毗迦葉又這樣想：『如來是想念親族和故鄉，所以才面向那裡坐的。』 現代漢語譯本：那時，五位比丘逐漸來到尼連禪河邊，到達世尊那裡，頭面禮足，在一旁坐下。
English version: How should he think, and how should he not think? At that time, he should contemplate the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering; he should not contemplate false views: that there is permanence, that there is impermanence, that there is a limit, that there is no limit, that there is a self, that there is no self, that the Tathagata exists after death, that the Tathagata does not exist after death, that there is an end, that there is no end, that there is both an end and no end. He should not think in this way. English version: How should he be called instruction and guidance? Furthermore, he should do this, he should not do this, he should come this way, he should not come this way, he should be silent, he should speak thus: 'He should wear this robe, he should not wear this robe, he should enter the village in this way, he should not enter the village in this way.' This is called instruction and guidance. English version: At that time, the World-Honored One, with these three things, taught a thousand monks. At that time, after those monks received the Buddha's teachings, all one thousand monks became Arhats. At that time, the World-Honored One, seeing that one thousand monks had become Arhats, at that time in Jambudvipa there were one thousand Arhats and five monks, the Buddha being the sixth teacher, turned and faced Kapilavastu. English version: At that time, Uruvilva-Kasyapa thought: 'Why is the World-Honored One sitting facing Kapilavastu?' At that time, Uruvilva-Kasyapa immediately knelt down and said to the World-Honored One: 'I do not know, Tathagata, why are you sitting facing Kapilavastu?' English version: The World-Honored One said: 'The Tathagata, in the world, should do five things. What are the five? First, he should turn the wheel of Dharma; second, he should preach the Dharma to his father; third, he should preach the Dharma to his mother; fourth, he should guide ordinary people to establish the practice of a Bodhisattva; fifth, he should give predictions to Bodhisattvas. This is, Kasyapa! The Tathagata should do these five things when he appears in the world.' English version: At that time, Uruvilva-Kasyapa again thought: 'The Tathagata is thinking of his relatives and his homeland, so he is sitting facing that way.' English version: At that time, the five monks gradually came to the side of the Nairanjana River, arrived at the place of the World-Honored One, bowed their heads to his feet, and sat down on one side.
。
是時，尊者優陀耶遙見世尊向迦毗羅衛坐，見已，便作是念：「世尊必當欲往至迦毗羅衛見諸親里。」是時，優陀耶即前長跪，白世尊曰：「我今堪任欲有所問，唯愿敷演。」
世尊告曰：「欲所問者便問之。」
優陀耶白世尊曰：「觀如來意，欲向迦毗羅衛。」
世尊告曰：「如是，如汝所言。優陀耶當知，先至白凈王所，吾比后當往。所以然者，剎利之種先當遣使令知，然後如來當往。汝到，語王：『卻後七日，如來當來見王。』」
優陀耶對曰：「如是。世尊！」是時，優陀耶即從坐起，整衣服，禮世尊足，於世尊前不現，往至迦毗羅衛，到真凈王所。到已，在王前立。
爾時，真凈王在大殿上坐，及諸婇女。是時，優陀耶飛在空中。時真凈王見優陀耶手執缽，持杖而在前立，見已便懷恐怖，而作是說：「此是何人？人耶？非人耶？天耶？鬼耶？閱叉、羅剎、天、龍、鬼神耶？」
時，真凈王問優陀耶曰：「汝是何人？」又以此偈向優陀耶說：
「為天為是鬼？ 干沓和等乎？ 汝今名為誰？ 我今欲知之？」
是時，優陀耶復以此偈報王曰：
「我亦非是天， 非是干沓和， 於是迦毗國， 大王邦土人
現代漢語譯本：當時，尊者優陀耶遠遠地看見世尊正朝迦毗羅衛的方向坐著，看到后，他心想：『世尊一定是想要去迦毗羅衛看望他的親人。』於是，優陀耶立刻走到世尊面前，長跪稟告說：『我現在可以向您請教一些問題，希望您能為我解答。』 世尊回答說：『你想問什麼就問吧。』 優陀耶稟告世尊說：『我觀察到如來的意願，是想前往迦毗羅衛。』 世尊回答說：『是的，正如你所說。優陀耶，你要知道，我應該先派你到白凈王那裡，我隨後再去。之所以這樣做，是因為剎帝利種姓的人應該先派使者告知，然後如來再去。你到了之後，告訴國王：『七天之後，如來將會來拜見國王。』』 優陀耶回答說：『好的，世尊！』當時，優陀耶立刻從座位上站起來，整理好衣服，向世尊行禮，然後在世尊面前消失，前往迦毗羅衛，到達了真凈王那裡。到達后，他站在國王面前。 那時，真凈王正坐在大殿之上，和他的妃嬪們在一起。這時，優陀耶飛在空中。真凈王看見優陀耶手裡拿著缽，拄著杖站在他面前，看到後感到非常恐懼，於是說道：『這個人是誰？是人嗎？還是非人？是天神嗎？還是鬼怪？是閱叉、羅剎、天龍、鬼神嗎？』 當時，真凈王問優陀耶說：『你是誰？』又用這首偈語對優陀耶說： 『你是天神還是鬼怪？是乾闥婆之類的嗎？你現在叫什麼名字？我現在想知道。』 當時，優陀耶又用這首偈語回答國王說： 『我不是天神，也不是乾闥婆，我是迦毗羅國，大王您國土的人。』
English version: At that time, the Venerable Udāyi saw the World Honored One sitting in the direction of Kapilavastu from afar. Upon seeing this, he thought, 'The World Honored One must be intending to go to Kapilavastu to visit his relatives.' Thereupon, Udāyi immediately went before the World Honored One, knelt down, and said, 'I am now capable of asking some questions, I hope you will explain them to me.' The World Honored One replied, 'Ask whatever you wish.' Udāyi reported to the World Honored One, 'I observe that the Tathagata intends to go to Kapilavastu.' The World Honored One replied, 'Yes, it is as you say. Udāyi, you should know that I should first send you to King Śuddhodana, and I will go later. The reason for this is that people of the Kshatriya caste should first be informed by a messenger, and then the Tathagata will go. When you arrive, tell the king, 'In seven days, the Tathagata will come to visit the king.' Udāyi replied, 'Yes, World Honored One!' At that time, Udāyi immediately rose from his seat, adjusted his robes, bowed to the World Honored One, and then disappeared from before the World Honored One, going to Kapilavastu, and arriving at King Śuddhodana's place. Upon arriving, he stood before the king. At that time, King Śuddhodana was sitting in the great hall with his concubines. At this time, Udāyi was flying in the air. King Śuddhodana saw Udāyi holding a bowl in his hand and standing before him with a staff. Upon seeing this, he felt very frightened and said, 'Who is this person? Is he a human? Or a non-human? Is he a deva? Or a ghost? Is he a Yaksha, Rakshasa, deva, dragon, or ghost spirit?' At that time, King Śuddhodana asked Udāyi, 'Who are you?' And then spoke this verse to Udāyi: 'Are you a deva or a ghost? Are you a Gandharva or something like that? What is your name now? I want to know.' At that time, Udāyi replied to the king with this verse: 'I am not a deva, nor a Gandharva, I am from the country of Kapilavastu, a person of your kingdom, great king.'
。 昔壞十八億， 弊魔波旬眾， 我師釋迦文， 是彼真弟子。」
時，真凈王復以此偈，向優陀耶說：
「誰壞十八億， 弊魔波旬眾？ 誰字釋迦文？ 汝今嘆說之。」
是時，優陀耶復說此偈：
「如來初生時， 天地普大動， 誓願悉成辦， 今曰號悉達！ 彼降十八億， 弊魔波旬眾， 彼名釋迦文， 今日成佛道！ 彼人釋師子， 瞿曇次弟子， 今日作沙門， 本字優陀耶！」
是時，真凈王聞此語已，便懷歡喜，不能自勝，語優陀耶曰：「云何，優陀耶！悉達太子今故在耶？」
優陀耶報言：「釋迦文佛今日現在。」
時王問言：「今已成佛耶？」
優陀耶報言：「今已成佛。」
王復問言：「今日如來竟為所在？」
優陀耶報言：「如來今在摩竭國界尼拘類樹下。」
時王報言：「翼從弟子斯是何人？」
優陀耶報曰：「諸天億數及千比丘、四天王，恒在左右。」
時王問言：「所著衣服，為像何類？」
優陀耶報言：「如來所著衣裳，名曰袈裟。」
時王問言：「食何等食？」
優陀耶報言：「如來身者，以法為食
現代漢語譯本 『過去摧毀了十八億，』『邪惡的魔王波旬的軍隊，』 『我的老師釋迦文，』『是他們真正的弟子。』
當時，真凈王又用這首偈語，對優陀耶說：
『是誰摧毀了十八億，』『邪惡的魔王波旬的軍隊？』 『誰被稱為釋迦文？』『你現在讚歎地說說他。』
這時，優陀耶又說了這首偈語：
『如來初生的時候，』『天地都普遍震動，』 『誓願全部成就，』『今天號稱悉達！』 『他降伏了十八億，』『邪惡的魔王波旬的軍隊，』 『他的名字是釋迦文，』『今天成就了佛道！』 『那人是釋師子，』『瞿曇的弟子，』 『今天做了沙門，』『本名優陀耶！』
當時，真凈王聽了這話后，便心懷歡喜，不能自已，對優陀耶說：『怎麼樣，優陀耶！悉達太子現在還在嗎？』
優陀耶回答說：『釋迦文佛今天還在。』
當時國王問道：『現在已經成佛了嗎？』
優陀耶回答說：『現在已經成佛。』
國王又問道：『今天如來究竟在哪裡？』
優陀耶回答說：『如來現在在摩竭國境內的尼拘類樹下。』
當時國王問道：『跟隨的弟子都是些什麼人？』
優陀耶回答說：『有無數的天人和千位比丘、四天王，經常在左右。』
當時國王問道：『所穿的衣服，像什麼樣子？』
優陀耶回答說：『如來所穿的衣裳，名叫袈裟。』
當時國王問道：『吃什麼食物？』
優陀耶回答說：『如來的身體，以法為食。』
English version 'In the past, eighteen billion were destroyed,' 'the evil demon Mara's army,' 'My teacher Shakyamuni,' 'is their true disciple.'
At that time, King Zhenjing again used this verse to say to Udaya:
'Who destroyed eighteen billion,' 'the evil demon Mara's army?' 'Who is called Shakyamuni?' 'Now you praise and tell about him.'
At this time, Udaya again spoke this verse:
'When the Tathagata was first born,' 'heaven and earth universally shook,' 'The vows were all fulfilled,' 'today he is called Siddhartha!' 'He subdued eighteen billion,' 'the evil demon Mara's army,' 'His name is Shakyamuni,' 'today he has attained Buddhahood!' 'That person is the Lion of the Shakya clan,' 'a disciple of Gautama,' 'Today he has become a Shramana,' 'originally named Udaya!'
At that time, King Zhenjing, after hearing these words, was filled with joy and could not contain himself, and said to Udaya: 'How is it, Udaya! Is Prince Siddhartha still present?'
Udaya replied: 'The Buddha Shakyamuni is present today.'
Then the king asked: 'Has he already become a Buddha?'
Udaya replied: 'He has already become a Buddha.'
The king further asked: 'Where exactly is the Tathagata today?'
Udaya replied: 'The Tathagata is now under the Nigrodha tree in the territory of Magadha.'
Then the king asked: 'Who are the disciples who follow him?'
Udaya replied: 'There are countless gods and a thousand Bhikkhus, and the Four Heavenly Kings, who are always by his side.'
Then the king asked: 'What kind of clothes does he wear?'
Udaya replied: 'The clothes that the Tathagata wears are called Kasaya.'
Then the king asked: 'What kind of food does he eat?'
Udaya replied: 'The Tathagata's body takes the Dharma as food.'
。」
王復問曰：「云何，優陀耶！如來可得見不？」
優陀耶報言：「王勿愁悒，卻後七日，如來當來入城。」
是時，王極歡喜，不能自勝，手自斟酌，供養優陀耶。
是時，真凈王擊大鳴鼓，敕國界人民，平治道路，除去不凈，以香汁灑地，懸繒幡蓋，作倡伎樂，不可稱計。復敕國中諸有聾、盲、喑、啞者，盡使不現，卻後七日，悉達當來入城。是時，真凈王聞佛當來入城，七日之中，亦不睡眠。
是時，世尊以至七日，便作是念：「我今宜可以神足力，往詣迦毗羅衛國。」是時，世尊即將諸比丘，前後圍繞，往詣迦毗羅衛國。到已，便詣城北薩盧園中。
是時，真凈王聞世尊已達迦毗羅衛城北薩盧園中。是時，真凈王將諸釋眾，往詣世尊所。
是時，世尊復作是念：「若真凈王躬自來者，此非我宜，我今當往與共相見。所以然者，父母恩重，育養情甚。」是時，世尊將諸比丘眾，往詣城門，飛在虛空，去地七仞。
是時，真凈王見世尊端政無比，世之希有，諸根寂靜，無眾多念，身有三十二相、八十種好，而自莊身，發歡喜之心，即便頭面禮足，而作是說：「我是剎利王種，名曰真凈王。」
世尊告曰：「令大王享壽無窮
王復問道：『優陀耶，這是怎麼回事？如來可以被看見嗎？』 優陀耶回答說：『大王不必憂愁，七天之後，如來將會來到城裡。』 當時，國王非常高興，無法控制自己的情緒，親自斟酒，供養優陀耶。 當時，凈飯王敲響大鼓，命令全國人民修整道路，清除污穢，用香水灑地，懸掛彩旗和傘蓋，演奏各種音樂，數量之多無法計算。他又命令國內所有聾、盲、啞的人都不要出現，七天之後，悉達多將要來到城裡。當時，凈飯王聽說佛將要來到城裡，七天之中，都沒有睡覺。 當時，世尊到了第七天，便想：『我現在應該用神足通，前往迦毗羅衛國。』當時，世尊帶領眾比丘，前後圍繞，前往迦毗羅衛國。到達后，便來到城北的薩盧園中。 當時，凈飯王聽說世尊已經到達迦毗羅衛城北的薩盧園中。當時，凈飯王帶領眾釋迦族人，前往世尊所在的地方。 當時，世尊又想：『如果凈飯王親自前來，這不符合我的身份，我現在應該前去與他相見。之所以這樣，是因為父母的恩情深重，養育之情非常深厚。』當時，世尊帶領眾比丘，前往城門，飛到空中，離地七仞。 當時，凈飯王看見世尊端莊無比，世間罕見，諸根寂靜，沒有雜念，身上有三十二相、八十種好，以此莊嚴自身，心中生起歡喜，立即頭面禮足，說道：『我是剎帝利王族，名叫凈飯王。』 世尊說道：『愿大王長壽無疆。』
King Suddhodana then asked, 'Udāyi, what is this? Can the Tathagata be seen?' Udāyi replied, 'Your Majesty, do not worry. In seven days, the Tathagata will come to the city.' At that time, the king was extremely happy, unable to contain himself. He personally poured drinks and offered them to Udāyi. At that time, King Suddhodana beat a large drum and ordered the people of the kingdom to repair the roads, remove impurities, sprinkle the ground with fragrant water, hang banners and canopies, and make countless musical performances. He also ordered all the deaf, blind, and mute people in the country not to appear. In seven days, Siddhartha would come to the city. At that time, King Suddhodana, upon hearing that the Buddha would come to the city, did not sleep for seven days. At that time, on the seventh day, the World Honored One thought, 'Now I should use my supernatural powers to go to Kapilavastu.' At that time, the World Honored One, taking the monks with him, surrounded by them, went to Kapilavastu. Having arrived, he went to the Sal grove north of the city. At that time, King Suddhodana heard that the World Honored One had arrived at the Sal grove north of Kapilavastu. At that time, King Suddhodana, taking the Shakya clan with him, went to where the World Honored One was. At that time, the World Honored One thought, 'If King Suddhodana comes himself, it is not proper for me. I should go to meet him. The reason for this is that the kindness of parents is profound, and their nurturing affection is very deep.' At that time, the World Honored One, taking the monks with him, went to the city gate, flew into the sky, seven cubits above the ground. At that time, King Suddhodana saw that the World Honored One was incomparably dignified, rare in the world, his senses were tranquil, without many thoughts, his body had the thirty-two marks and eighty minor characteristics, with which he adorned himself. He felt joy in his heart, immediately bowed his head to the feet, and said, 'I am a Kshatriya king, named Suddhodana.' The World Honored One said, 'May Your Majesty enjoy boundless longevity.'
。是故，大王！當以正法治化，勿用邪法。大王當知，諸有用正法治化者，身壞命終，生善處天上。」
是時，世尊即空中行，至真凈王宮中。到已，就座而坐。
時，王見世尊坐定，手自斟酌，行種種飲食，見世尊食竟，行凈水，更取一小座而聽經。
爾時，世尊與真凈王漸說妙義，所謂論者：施論、戒論、生天之論，欲不凈行，出要為樂。爾時，世尊見王心開意解，諸佛世尊常所說法，苦、習、盡、道，盡向王說。
是時，真凈王即于座上，諸塵垢盡，得法眼凈。
是時，世尊與王說法已，即從座起而去。
是時，真凈王普集釋眾，而作是說：「諸沙門等，顏貌極醜，剎利之種，將諸梵志眾，此非其宜；剎利釋種還得剎利眾，此乃為妙。」
諸釋報言：「如是，大王！如大王教，剎利還得剎利眾，此乃為妙。」
是時，王告國中：「諸有兄弟二人，當取一人作道，其不爾者，當重謫罰。」
時，諸釋眾聞王教令：「諸有兄弟二人，當取一人為道，其不從教，當重謫罰。」是時，提婆達兜釋種語阿難釋言：「真凈王今日有教：『諸有兄弟二人，當分一人作道。』汝今出家學道，我當在家修治家業。」是時，阿難釋歡喜踴躍，報言：「如兄來教
現代漢語譯本：因此，大王！應當用正法來治理教化，不要用邪法。大王應當知道，那些用正法治理教化的人，身壞命終后，會往生到善處天上。 這時，世尊就從空中行走，到達真凈王的宮殿中。到達后，就坐到座位上。 當時，國王見世尊坐定，親自斟酌，奉上各種飲食，見世尊吃完后，奉上凈水，又取來一個小座位聽經。 那時，世尊逐漸為真凈王講述微妙的道理，所講的內容是：佈施的道理、持戒的道理、往生天上的道理，以及慾望不凈，出離才是快樂的道理。那時，世尊見國王心意開解，就將諸佛世尊常說的苦、集、滅、道四諦，全部向國王講述。 這時，真凈王就在座位上，所有塵垢都消盡，得到了清凈的法眼。 這時，世尊為國王說法完畢，就從座位起身離開了。 這時，真凈王召集所有釋迦族人，對他們說：『那些沙門，容貌極其醜陋，剎帝利種姓的人，卻帶著婆羅門眾人，這不合適；剎帝利釋迦族人還是應該由剎帝利來帶領，這才是最好的。』 釋迦族人回答說：『是的，大王！正如大王所教導的，剎帝利還是由剎帝利來帶領，這才是最好的。』 這時，國王告訴國內：『凡是有兄弟二人的，應當選取一人出家修道，不這樣做的，將要受到重罰。』 當時，釋迦族人聽到國王的命令：『凡是有兄弟二人的，應當選取一人出家修道，不聽從命令的，將要受到重罰。』這時，提婆達多釋迦族人對阿難釋迦族人說：『真凈王今天有命令：『凡是有兄弟二人的，應當分出一人出家修道。』你現在出家學道，我當在家修持家業。』這時，阿難釋迦族人歡喜雀躍，回答說：『正如兄長所教導的。』
English version: Therefore, great king! You should govern and teach with the righteous Dharma, not with evil ways. Great king should know that those who govern and teach with the righteous Dharma, after their bodies break and their lives end, will be reborn in good places in the heavens. At that time, the World Honored One walked through the air and arrived at the palace of King True Purity. Having arrived, he sat down on a seat. At that time, the king, seeing that the World Honored One was seated, personally poured and offered various foods. Seeing that the World Honored One had finished eating, he offered clean water and then took a small seat to listen to the teachings. Then, the World Honored One gradually explained the subtle meanings to King True Purity, namely: the teachings on giving, the teachings on precepts, the teachings on being born in the heavens, the impurity of desires, and the joy of liberation. At that time, the World Honored One, seeing that the king's mind was open and understanding, explained all the Four Noble Truths—suffering, its cause, its cessation, and the path—which the Buddhas and World Honored Ones always teach. At that time, King True Purity, right there on his seat, had all his defilements removed and obtained the pure Dharma eye. At that time, the World Honored One, having finished teaching the Dharma to the king, rose from his seat and left. At that time, King True Purity gathered all the Shakyas and said to them: 'Those shramanas, their appearances are extremely ugly, and the Kshatriya caste is leading the Brahmins, this is not appropriate; the Kshatriya Shakyas should still be led by Kshatriyas, this is the best.' The Shakyas replied: 'Yes, great king! As the great king has taught, the Kshatriyas should still be led by Kshatriyas, this is the best.' At that time, the king announced to the country: 'Those who have two brothers should choose one to become a monk and practice the Way; those who do not do so will be severely punished.' At that time, the Shakyas heard the king's order: 'Those who have two brothers should choose one to become a monk and practice the Way; those who do not obey the order will be severely punished.' At that time, Devadatta Shakya said to Ananda Shakya: 'King True Purity has an order today: 'Those who have two brothers should choose one to become a monk and practice the Way.' You should now leave home and study the Way, and I will stay home and manage the family affairs.' At that time, Ananda Shakya was joyful and replied: 'As my elder brother has taught.'
。」
是時，難陀釋語阿那律釋言：「真凈王有教：『其有兄弟二人者，當分一人作道，其不爾者，當重謫罰。』汝今出家，我當在家。」是時，阿那律釋聞此語已，歡喜踴躍，不能自勝，報曰：「如是。如兄來教。」
是時，真凈王將斛凈、叔凈釋、甘露釋，至世尊所。爾時，駕四馬之車，白車、白蓋，白馬駕之；第二釋乘青車、青蓋，青馬駕之；第三釋乘黃車、黃蓋，黃馬駕之；第四釋乘赤車、赤蓋，赤馬駕之。是時，諸釋有乘象者，有乘馬者，皆悉來集。
是時，世尊遙見真凈王將諸釋眾而來，告諸比丘：「汝等觀此釋眾，並觀真凈王眾。比丘當知，三十三天出園觀時，亦如此法，無有異。」
是時，阿難乘大白象、白衣、白蓋。見已，告諸比丘：「汝等見此阿難釋乘白象、白衣不乎？」
諸比丘對曰：「唯然，世尊！我等見之。」
佛告比丘：「此人當出家學道，第一多聞，堪侍左右。汝等見此阿那律不乎？」
諸比丘對曰：「唯然，見之。」
佛告比丘：「此人當出家學道，天眼第一。」
是時，真凈王及兄弟四人，並難陀、阿難，皆步進前，除去五好，至世尊所，頭面禮足，在一面坐
現代漢語譯本 當時，難陀對阿那律說：『真凈王有命令：『如果兄弟兩人，應當分一人出家修行，如果不這樣，就要加重懲罰。』你現在出家，我應當在家。』當時，阿那律聽到這話后，歡喜雀躍，不能自已，回答說：『好的。就按哥哥的教導。』 當時，真凈王帶著斛凈、叔凈、甘露三位釋迦族人，來到世尊所在的地方。當時，他們乘坐四匹馬拉的車，第一輛是白車、白蓋，由白馬拉著；第二輛釋迦族人乘坐青車、青蓋，由青馬拉著；第三輛釋迦族人乘坐黃車、黃蓋，由黃馬拉著；第四輛釋迦族人乘坐紅車、紅蓋，由紅馬拉著。當時，其他釋迦族人有的乘象，有的乘馬，都聚集而來。 當時，世尊遠遠地看見真凈王帶著釋迦族眾人前來，就告訴眾比丘：『你們看這些釋迦族人，以及真凈王的隊伍。比丘們應當知道，三十三天神眾出遊觀看時，也是這樣的景象，沒有什麼不同。』 當時，阿難乘坐著白色大象，穿著白衣，撐著白蓋。世尊看到后，告訴眾比丘：『你們看到這位阿難釋迦族人乘坐白象、穿著白衣了嗎？』 眾比丘回答說：『是的，世尊！我們看到了。』 佛告訴比丘們：『這個人將來會出家修行，成為第一多聞的人，能夠侍奉在我左右。你們看到那位阿那律了嗎？』 眾比丘回答說：『是的，看到了。』 佛告訴比丘們：『這個人將來會出家修行，成為天眼第一的人。』 當時，真凈王和他的四個兄弟，以及難陀、阿難，都步行上前，脫去身上的裝飾，來到世尊面前，頭面頂禮佛足，在一旁坐下。
English version At that time, Nanda said to Aniruddha, 'King Śuddhodana has a decree: 'If there are two brothers, one of them should become a monk; if not, they will be severely punished.' You should now become a monk, and I will stay at home.' At that time, Aniruddha, upon hearing these words, was overjoyed and could not contain himself, replying, 'So be it. As my elder brother instructs.' At that time, King Śuddhodana, along with Śuddhodana, Śuklodana, and Amṛtodana, went to where the World Honored One was. At that time, they rode in chariots drawn by four horses. The first was a white chariot with a white canopy, drawn by white horses; the second Śākya rode in a blue chariot with a blue canopy, drawn by blue horses; the third Śākya rode in a yellow chariot with a yellow canopy, drawn by yellow horses; and the fourth Śākya rode in a red chariot with a red canopy, drawn by red horses. At that time, other Śākyas, some riding elephants and some riding horses, all gathered. At that time, the World Honored One, seeing King Śuddhodana and the Śākya assembly approaching from afar, said to the monks, 'Observe this Śākya assembly, and also observe King Śuddhodana's retinue. Monks, you should know that when the gods of the Thirty-Three Heavens go out to view the gardens, it is also like this, there is no difference.' At that time, Ananda rode a large white elephant, wearing white clothes and holding a white canopy. Upon seeing this, the World Honored One said to the monks, 'Have you seen this Śākya Ananda riding a white elephant and wearing white clothes?' The monks replied, 'Yes, World Honored One! We have seen him.' The Buddha told the monks, 'This person will become a monk and study the Way, becoming the foremost in learning, and will be able to attend to me. Have you seen that Aniruddha?' The monks replied, 'Yes, we have seen him.' The Buddha told the monks, 'This person will become a monk and study the Way, becoming the foremost in divine vision.' At that time, King Śuddhodana and his four brothers, along with Nanda and Ananda, all walked forward, removed their finery, and came before the World Honored One, bowing their heads to his feet, and sat to one side.
。爾時，真凈王白佛言：「昨日夜生此念：『剎利之眾不應將梵志眾，還將剎利眾，此是其宜。』我便告令國中：『諸有兄弟二人者，便取一人，使出家學道。』唯愿世尊聽出家學道。」
世尊告曰：「善哉！大王！多所饒益，天、人得安。所以然者，此善知識良祐福田，我亦緣善知識，得脫此生、老、病、死。」是時，諸釋眾便得為道。
是時，真凈王白世尊曰：「唯愿世尊教誨此新比丘，當如教誨優陀耶！所以然者，此優陀耶比丘極有神力。愿優陀耶比丘恒在宮中教化，使眾生之類，長夜獲安隱。所以然者，此比丘極有神力，我初見優陀耶比丘，便發歡喜之心。我便作此念：『弟子尚有神力，況彼如來而無此神力乎？』」
世尊告曰：「如是，大王！如大王教，此優陀耶比丘極有神力，有大威德。」
爾時，世尊告諸比丘：「第一弟子，博識多知，國王所念，所謂阿若拘鄰比丘是。能勸化人民，優陀耶比丘是。有速疾智，所謂摩訶男比丘是。恒喜飛行，所謂須婆休比丘是。空中往來，所謂婆破比丘是。多諸弟子，所謂優毗迦葉比丘是。意得觀空，所謂江迦葉比丘是。意得止觀。所謂象迦葉比丘是。」
爾時，世尊廣與真凈王說微妙之法
現代漢語譯本：當時，真凈王對佛說：『昨天晚上我產生了一個想法：剎帝利種姓的人不應該讓婆羅門種姓的人出家，而應該讓剎帝利種姓的人出家，這才是合適的。』我便在全國宣告：『凡是有兄弟二人的，就取其中一人，讓他出家學道。』我希望世尊允許他們出家學道。 世尊說：『很好！大王！這會帶來很多利益，使天人和人都能得到安寧。之所以這樣說，是因為這些善知識是良好的福田，我也是因為善知識，才得以解脫生、老、病、死。』當時，許多釋迦族的人便得以出家修行。 當時，真凈王對世尊說：『希望世尊教導這些新出家的比丘，就像教導優陀耶一樣！之所以這樣說，是因為優陀耶比丘非常有神通。希望優陀耶比丘能常在宮中教化，使眾生能夠長久獲得安穩。之所以這樣說，是因為這位比丘非常有神通，我第一次見到優陀耶比丘時，就產生了歡喜之心。我當時就想：『弟子尚且有神通，更何況如來沒有神通呢？』』 世尊說：『是的，大王！正如你所說，這位優陀耶比丘非常有神通，有很大的威德。』 當時，世尊告訴眾比丘：『第一弟子，博學多聞，國王所敬唸的，是阿若拘鄰比丘。能勸化人民的，是優陀耶比丘。有快速智慧的，是摩訶男比丘。總是喜歡飛行的，是須婆休比丘。能在空中往來的，是婆破比丘。有很多弟子的，是優毗迦葉比丘。能用心觀空的，是江迦葉比丘。能用心止觀的，是象迦葉比丘。』 當時，世尊為真凈王廣泛地宣說了微妙的佛法。
English version: At that time, King Zhenjing said to the Buddha, 'Last night, I had this thought: 『The Kshatriya caste should not allow the Brahmin caste to become monks, but rather the Kshatriya caste should become monks, this is more appropriate.』 So I announced throughout the country: 『Those who have two brothers, take one of them and let him leave home to study the Way.』 I hope the World Honored One will allow them to leave home to study the Way.' The World Honored One said, 'Excellent! Great King! This will bring many benefits, allowing gods, humans, and people to obtain peace. The reason for this is that these wise teachers are good fields of merit, and it is also because of wise teachers that I was able to be liberated from birth, old age, sickness, and death.' At that time, many of the Shakya clan were able to leave home to practice. At that time, King Zhenjing said to the World Honored One, 'I hope the World Honored One will teach these new monks, just as you taught Udayin! The reason for this is that the monk Udayin has great supernatural powers. I hope that the monk Udayin can always teach in the palace, so that all beings can obtain lasting peace. The reason for this is that this monk has great supernatural powers. When I first saw the monk Udayin, I felt joy in my heart. I thought at the time: 『If a disciple has supernatural powers, how much more so does the Tathagata have such powers?』』 The World Honored One said, 'Yes, Great King! As you say, this monk Udayin has great supernatural powers and great virtue.' At that time, the World Honored One told the monks, 'The foremost disciple, learned and knowledgeable, who is respected by the king, is the monk Ajnata Kaundinya. The one who can persuade and convert people is the monk Udayin. The one with quick wisdom is the monk Mahanama. The one who always likes to fly is the monk Subahu. The one who can travel in the air is the monk Bhadra. The one with many disciples is the monk Uruvilva Kashyapa. The one who can contemplate emptiness with his mind is the monk Gaya Kashyapa. The one who can practice mindfulness and contemplation with his mind is the monk Nadi Kashyapa.' At that time, the World Honored One extensively explained the subtle Dharma to King Zhenjing.
。爾時，王聞法已，即從坐起，頭面禮足，便退而去。
爾時，諸比丘及真凈王聞佛所說，歡喜奉行。
增壹阿含經卷第十五 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第十六
東晉罽賓三藏瞿曇僧伽提婆譯高幢品第二十四之三
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「十五日中有三齋法。云何為三？八日、十四日、十五日。
「比丘當知，或有是時，八日齋日，四天王遣諸輔臣，觀察世間，誰有作善惡者？何等眾生有慈孝父母、沙門、婆羅門及尊長者？頗有眾生好喜佈施、修戒、忍辱、精進、三昧、演散經義、持八關齋者？具分別之。設無眾生孝順父母、沙門、婆羅門及尊長者，是時輔臣白四天王：『今此世間無有眾生孝順父母、沙門、道士，行四等心，慈愍眾生。』時，四天王聞已，便懷愁憂，慘然不悅。是時四天王即往忉利天上，集善法講堂，以此因緣具白帝釋：『天帝當知，今此世間無有眾生孝順父母、沙門、婆羅門及尊長者。』是時，帝釋、三十三天聞斯語已，皆懷愁憂，慘然不悅，減諸天眾，增益阿須倫眾
現代漢語譯本：當時，國王聽聞佛法后，立即從座位起身，以頭面禮拜佛足，然後退下離去。 當時，眾比丘和真凈王聽聞佛陀所說，都歡喜地奉行。 增壹阿含經卷第十五 大正藏第 02 冊 No. 0125 增壹阿含經 增壹阿含經卷第十六 東晉罽賓三藏瞿曇僧伽提婆譯高幢品第二十四之三 （六） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『在每月十五日中，有三種齋戒日。哪三種呢？就是初八日、十四日和十五日。』 『比丘們應當知道，有時在初八齋戒日，四天王會派遣輔臣觀察世間，看誰在行善或作惡？哪些眾生對父母、沙門、婆羅門以及長輩有慈愛孝順之心？是否有人喜歡佈施、持戒、忍辱、精進、修習禪定、宣講經義、持守八關齋戒？他們會詳細地分別觀察。如果發現沒有眾生孝順父母、沙門、婆羅門以及長輩，這時輔臣就會稟告四天王：『現在這個世間沒有眾生孝順父母、沙門、道士，修行四等心，慈悲憐憫眾生。』這時，四天王聽聞后，便會感到憂愁，臉色慘淡不悅。這時，四天王就會前往忉利天，聚集在善法講堂，將此事詳細稟告帝釋：『天帝應當知道，現在這個世間沒有眾生孝順父母、沙門、婆羅門以及長輩。』這時，帝釋和三十三天諸天聽聞此話后，都感到憂愁，臉色慘淡不悅，天眾減少，阿修羅眾增多。
English version: At that time, after the king heard the Dharma, he immediately rose from his seat, bowed his head to the Buddha's feet, and then withdrew and departed. At that time, the monks and King Zhenjing, having heard what the Buddha had said, joyfully practiced it. Ekottara Agama Sutra, Volume 15 Taisho Tripitaka, Volume 02, No. 0125, Ekottara Agama Sutra Ekottara Agama Sutra, Volume 16 Translated by the Tripiṭaka master Gautama Saṃghadeva of Kipin in the Eastern Jin Dynasty, Chapter 24, Section 3 of the High Banner (6) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One told the monks: 'In the fifteen days of the month, there are three fast days. What are the three? They are the eighth day, the fourteenth day, and the fifteenth day.' 'Monks, you should know that sometimes on the eighth day of fasting, the Four Heavenly Kings send their ministers to observe the world, to see who is doing good or evil? Which beings have loving filial piety towards their parents, shramanas, brahmins, and elders? Are there any beings who like to give alms, observe precepts, practice patience, diligence, samadhi, expound the meaning of the scriptures, and observe the eight precepts? They will observe them in detail. If they find that there are no beings who are filial to their parents, shramanas, brahmins, and elders, then the ministers will report to the Four Heavenly Kings: 'Now in this world, there are no beings who are filial to their parents, shramanas, ascetics, who practice the four immeasurable minds, and have compassion for all beings.' At this time, the Four Heavenly Kings, having heard this, will feel sorrowful, and their faces will be pale and displeased. At this time, the Four Heavenly Kings will go to the Trayastrimsha Heaven, gather in the Hall of Good Dharma, and report this matter in detail to Indra: 'Heavenly Emperor, you should know that now in this world, there are no beings who are filial to their parents, shramanas, brahmins, and elders.' At this time, Indra and the thirty-three gods, having heard these words, all feel sorrowful, their faces are pale and displeased, the number of gods decreases, and the number of asuras increases.'
。
「設復有時，若世間眾生之類有孝順父母、沙門、婆羅門及尊長者，持八關齋，修德清凈，不犯禁戒大如毛髮。爾時，使者歡喜踴躍，不能自勝，即白四王：『今此世間多有眾生孝順父母、沙門、婆羅門及諸尊長。』天王聞已，甚懷喜悅，即往釋提桓因所，以此因緣具白帝釋：『天帝當知，今此世間多有眾生孝順父母、沙門、婆羅門及諸尊長。』時，帝釋、三十三天皆懷歡喜，不能自勝，增益諸天眾，減損阿須倫眾，地獄拷掠自然休息，毒痛不行。
「若十四日齋日之時，遣太子下，察行天下，伺察人民，施行善惡，頗有眾生信佛、信法、信比丘僧，孝順父母、沙門、婆羅門及尊長者，好喜佈施，持八關齋，閉塞六情，防制五欲。設無眾生修五法者，孝順父母、沙門、婆羅門。爾時，太子白四天王。四天王聞已，便懷愁憂，慘然不悅，往至釋提桓因所，以此因緣具白天帝：『大王當知，今此世間無有眾生孝順父母、沙門、婆羅門及尊長者。』是時，天帝、三十三天皆懷愁憂，慘然不悅，減諸天眾，增益阿須倫眾。
「設復眾生有孝順父母、沙門、婆羅門及尊長者，持八關齋。爾時，太子歡喜踴躍，不能自勝，即往白四天王：『大王當知，今此世間多有眾生孝順父母、沙門、婆羅門及諸尊長
現代漢語譯本 『假設再次出現這樣的情況，如果世間眾生中有孝順父母、尊敬沙門、婆羅門以及年長者的，他們持守八關齋戒，修養品德清凈，不犯任何像毛髮般細小的禁戒。那時，使者會歡喜雀躍，無法自持，立即稟告四天王：『現在這個世間有很多眾生孝順父母、尊敬沙門、婆羅門以及年長者。』天王聽了之後，非常高興，就前往釋提桓因那裡，把這個情況詳細地告訴帝釋：『天帝您要知道，現在這個世間有很多眾生孝順父母、尊敬沙門、婆羅門以及年長者。』這時，帝釋和三十三天都非常高興，無法自持，增加了天眾的數量，減少了阿修羅的數量，地獄的拷打自然停止，痛苦也無法進行。 『如果在十四齋日的時候，派遣太子地獄，視察天下，觀察人民，瞭解他們行善作惡的情況，看看是否有眾生信仰佛、信仰法、信仰比丘僧，孝順父母、尊敬沙門、婆羅門以及年長者，喜歡佈施，持守八關齋戒，關閉六根，防範五欲。如果沒有任何眾生修習這五種善法，孝順父母、尊敬沙門、婆羅門。那時，太子會稟告四天王。四天王聽了之後，就會感到憂愁，臉色陰沉不悅，前往釋提桓因那裡，把這個情況詳細地告訴天帝：『大王您要知道，現在這個世間沒有眾生孝順父母、尊敬沙門、婆羅門以及年長者。』這時，天帝和三十三天都會感到憂愁，臉色陰沉不悅，減少天眾的數量，增加阿修羅的數量。 『假設再次出現這樣的情況，如果眾生中有孝順父母、尊敬沙門、婆羅門以及年長者的，他們持守八關齋戒。那時，太子會歡喜雀躍，無法自持，立即前往稟告四天王：『大王您要知道，現在這個世間有很多眾生孝順父母、尊敬沙門、婆羅門以及年長者。』
English version 'Suppose again, if there are beings in the world who are filial to their parents, respectful to ascetics, Brahmins, and elders, who observe the eight precepts, cultivate virtue and purity, and do not violate even the smallest precepts like a hair. At that time, the messengers will be joyful and unable to contain themselves, and will immediately report to the Four Heavenly Kings: 『Now in this world, there are many beings who are filial to their parents, respectful to ascetics, Brahmins, and elders.』 Upon hearing this, the Heavenly Kings will be very pleased and will go to Śakra, the lord of the gods, to report the matter in detail: 『O Lord of the Gods, you should know that in this world, there are many beings who are filial to their parents, respectful to ascetics, Brahmins, and elders.』 At this time, Śakra and the Thirty-three Gods will all be very happy and unable to contain themselves, increasing the number of gods and decreasing the number of Asuras. The tortures of hell will naturally cease, and pain will not be inflicted. 'If, on the fourteenth day of the fast, the crown prince is sent down to inspect the world, observe the people, and understand their good and evil deeds, to see if there are beings who believe in the Buddha, believe in the Dharma, believe in the Sangha, are filial to their parents, respectful to ascetics, Brahmins, and elders, who like to give alms, observe the eight precepts, close off the six senses, and guard against the five desires. If there are no beings who cultivate these five virtues, who are filial to their parents, and respectful to ascetics and Brahmins. At that time, the crown prince will report to the Four Heavenly Kings. Upon hearing this, the Four Heavenly Kings will be worried, their faces gloomy and displeased, and they will go to Śakra to report the matter in detail: 『O Great King, you should know that in this world, there are no beings who are filial to their parents, respectful to ascetics, Brahmins, and elders.』 At this time, Śakra and the Thirty-three Gods will all be worried, their faces gloomy and displeased, decreasing the number of gods and increasing the number of Asuras. 'Suppose again, if there are beings who are filial to their parents, respectful to ascetics, Brahmins, and elders, who observe the eight precepts. At that time, the crown prince will be joyful and unable to contain himself, and will immediately go to report to the Four Heavenly Kings: 『O Great King, you should know that in this world, there are many beings who are filial to their parents, respectful to ascetics, Brahmins, and elders.』
。』是時，四天王聞此語已，甚懷喜悅，即往詣釋提桓因所，以此因緣具白天帝：『聖王當知，今此世間多有眾生孝順父母、沙門、婆羅門及諸尊長，受三自歸，慈心諫諍，誠信不欺。』時，天帝、四王及三十三天皆懷歡喜，不能自勝，增益諸天眾，減損阿須倫眾。
「比丘當知，十五日說戒之時，四天王躬自來下，案行天下，伺察人民。何等眾生孝順父母、沙門、婆羅門及尊長者，好喜佈施，持八關齋如來齋法。設無眾生孝順父母、沙門、婆羅門及尊長者，時四天王便懷愁悒，慘然不悅，往至帝釋所，以此因緣具白天帝：『大王當知，今此世間無有眾生孝順父母、沙門、婆羅門及諸尊長者。』是時，釋提桓因、三十三天皆懷愁憂，慘然不悅，減諸天眾，增益阿須倫眾。
「設復是時，眾生之類有孝順父母、沙門、婆羅門及諸尊長，持八關齋。爾時，四天王便懷歡喜，踴躍不能自勝，即往帝釋所，以此因緣具白天帝：『大王當知，今此世間多有眾生孝順父母、沙門、婆羅門及諸尊長。』是時，釋提桓因、三十三天及四天王皆懷歡喜，踴躍不能自勝，增益諸天眾，減損阿須倫眾。」
爾時，世尊告諸比丘：「云何十五日持八關齋法？」
是時，諸比丘白世尊曰：「如來是諸法之王，諸法之印
現代漢語譯本：當時，四大天王聽到這些話后，非常高興，立即前往帝釋天那裡，將此事詳細稟告天帝：『聖王應當知道，現在這個世間有很多眾生孝順父母、尊敬沙門、婆羅門以及其他長輩，接受三皈依，以慈悲心勸諫諍言，誠實不欺。』當時，天帝、四大天王以及三十三天都非常歡喜，喜悅之情難以抑制，增加了天眾的數量，減少了阿修羅眾的數量。 『比丘們應當知道，在每月十五日說戒的時候，四大天王會親自地獄，巡視天下，觀察人民。哪些眾生孝順父母、尊敬沙門、婆羅門以及長輩，喜歡佈施，持守八關齋的如來齋法。如果沒有任何眾生孝順父母、尊敬沙門、婆羅門以及長輩，那時四大天王就會感到憂愁，臉色陰沉不悅，前往帝釋天那裡，將此事詳細稟告天帝：『大王應當知道，現在這個世間沒有眾生孝順父母、尊敬沙門、婆羅門以及其他長輩。』這時，帝釋天、三十三天都感到憂愁，臉色陰沉不悅，減少了天眾的數量，增加了阿修羅眾的數量。 『如果那時，眾生中有孝順父母、尊敬沙門、婆羅門以及長輩，持守八關齋的。那時，四大天王就會感到歡喜，高興得難以自持，立即前往帝釋天那裡，將此事詳細稟告天帝：『大王應當知道，現在這個世間有很多眾生孝順父母、尊敬沙門、婆羅門以及其他長輩。』這時，帝釋天、三十三天以及四大天王都感到歡喜，高興得難以自持，增加了天眾的數量，減少了阿修羅眾的數量。』 當時，世尊告訴眾比丘：『如何才能在每月十五日持守八關齋法呢？』 當時，眾比丘對世尊說：『如來是諸法之王，是諸法的印記。
English version: At that time, the Four Heavenly Kings, having heard these words, were greatly delighted and immediately went to Śakra, the Lord of the Devas, and reported the matter in detail to the Heavenly Emperor: 『Holy King, you should know that in this world there are many beings who are filial to their parents, respectful to śramaṇas, brahmins, and other elders, who take refuge in the Three Jewels, who offer compassionate advice, and who are honest and not deceitful.』 At that time, the Heavenly Emperor, the Four Heavenly Kings, and the Thirty-three Gods were all very joyful, unable to contain their happiness, and they increased the number of the gods and decreased the number of the asuras. 『Monks, you should know that on the fifteenth day of the month, when the precepts are recited, the Four Heavenly Kings personally descend to the world, survey the land, and observe the people. They look for beings who are filial to their parents, respectful to śramaṇas, brahmins, and elders, who are fond of giving, and who observe the eight precepts of the Tathāgata』s fast. If there are no beings who are filial to their parents, respectful to śramaṇas, brahmins, and elders, then the Four Heavenly Kings become sorrowful, their faces gloomy and displeased, and they go to Śakra and report the matter in detail to the Heavenly Emperor: 『Great King, you should know that in this world there are no beings who are filial to their parents, respectful to śramaṇas, brahmins, and other elders.』 At this time, Śakra and the Thirty-three Gods become sorrowful, their faces gloomy and displeased, and they decrease the number of the gods and increase the number of the asuras. 『If at that time, there are beings who are filial to their parents, respectful to śramaṇas, brahmins, and elders, and who observe the eight precepts, then the Four Heavenly Kings become joyful, unable to contain their happiness, and they immediately go to Śakra and report the matter in detail to the Heavenly Emperor: 『Great King, you should know that in this world there are many beings who are filial to their parents, respectful to śramaṇas, brahmins, and other elders.』 At this time, Śakra, the Thirty-three Gods, and the Four Heavenly Kings are all joyful, unable to contain their happiness, and they increase the number of the gods and decrease the number of the asuras.』 At that time, the World-Honored One said to the monks: 『How does one observe the eight precepts on the fifteenth day of the month?』 At that time, the monks said to the World-Honored One: 『The Tathāgata is the king of all dharmas, the seal of all dharmas.』
。唯愿世尊當爲諸比丘布演此義，諸比丘聞已，當奉行之。」
世尊告曰：「諦聽！諦聽！善思念之，吾當為汝具分別說。於是，比丘！若有善男子、善女人，于月十四、十五日說戒、持齋時，到四部眾中，當作是語：『我今齋日，欲持八關齋法。唯愿尊者，當與我說之！』是時，四部之眾，當教與說八關齋法。先教作是語：『善男子，當自稱名字。』彼已稱名字，便當與說八關齋法。是時，教授者當教前人作是語：『我今奉持如來齋法，至明日清旦，修清凈戒，除去惡法。若身惡行，口吐惡語，意生惡念，身三、口四、意三諸有惡行，已作、當作，或能以貪慾故所造，或能以瞋恚所造，或能以愚癡所造，或能以豪族故造，或能因惡知識所造，或能今身、後身、無數身，或能不識佛、不識法，或能斗比丘僧，或能殺害父母諸尊師長，我今自懺悔，不自覆藏，依戒、依法成其戒行，受八關如來齋法。』
「云何為八關齋法？持心如真人，盡形壽不殺，無有害心，于眾生有慈心之念。『我今字某，持齋至明日清旦，不殺、無有害心，有慈心於一切眾生。
「『如阿羅漢，無有邪念，盡形壽不盜，好喜佈施。我今字某，盡形壽不盜，自今至明日持心
現代漢語譯本：『我只希望世尊能為各位比丘詳細闡述這個道理，各位比丘聽聞之後，應當奉行。』 世尊說道：『仔細聽！仔細聽！好好思考，我將為你們詳細分別解說。各位比丘！如果有善男子、善女人，在每月十四、十五日說戒、持齋的時候，來到四部大眾中，應當這樣說：『我今天齋戒日，想要受持八關齋法。希望各位尊者，能為我講解！』這時，四部大眾，應當教導併爲他們講解八關齋法。先教他們說：『善男子，應當自己報上名字。』他報上名字后，就應當為他說八關齋法。這時，教授者應當教導前來受戒的人說：『我今天奉持如來的齋法，到明天清晨，修持清凈的戒律，去除惡法。如果身有惡行，口出惡語，意生惡念，身三、口四、意三這些惡行，已經做過、將要做，或者因為貪慾所造，或者因為嗔恚所造，或者因為愚癡所造，或者因為出身豪門所造，或者因為惡知識所造，或者今生、後世、無數世所造，或者不認識佛、不認識法，或者與比丘僧眾爭鬥，或者殺害父母等尊長，我今天都懺悔，不隱瞞，依靠戒律、依靠佛法成就戒行，受持八關如來的齋法。』 『什麼是八關齋法呢？保持心像真人一樣，終身不殺生，沒有害人之心，對眾生有慈悲之心。『我今天名字叫某某，持齋到明天清晨，不殺生、沒有害人之心，對一切眾生有慈悲之心。』 『像阿羅漢一樣，沒有邪念，終身不偷盜，喜歡佈施。我今天名字叫某某，終身不偷盜，從現在到明天保持心念』
English version: 『I only wish that the World-Honored One would explain this principle in detail for all the monks, and after hearing it, the monks should practice it.』 The World-Honored One said: 『Listen carefully! Listen carefully! Think well, and I will explain it to you in detail. Monks! If there are good men or good women who, on the fourteenth or fifteenth day of each month when reciting precepts and observing fasts, come to the four assemblies, they should say: 『Today is my fast day, and I wish to observe the Eight Precepts Fast. I hope that you venerable ones will explain it to me!』 At this time, the four assemblies should teach and explain the Eight Precepts Fast to them. First, they should teach them to say: 『Good man, you should state your name.』 After he states his name, they should explain the Eight Precepts Fast to him. At this time, the instructor should teach the person who comes to receive the precepts to say: 『Today, I observe the fast of the Tathagata, until tomorrow morning, cultivating pure precepts and removing evil deeds. If there are evil actions of the body, evil words of the mouth, evil thoughts of the mind, these evil actions of body, speech, and mind, whether already done, about to be done, or caused by greed, caused by anger, caused by ignorance, caused by noble birth, caused by evil companions, or caused in this life, future lives, or countless lives, or not knowing the Buddha, not knowing the Dharma, or fighting with the monastic community, or killing parents and other elders, I now repent, without concealing anything, relying on the precepts and the Dharma to accomplish the practice of precepts, and receive the Eight Precepts Fast of the Tathagata.』 『What are the Eight Precepts Fast? Keep the mind like a true person, never kill throughout life, have no harmful intentions, and have a compassionate mind towards all beings. 『My name is so-and-so today, and I will observe the fast until tomorrow morning, not killing, having no harmful intentions, and having a compassionate mind towards all beings.』 『Like an Arhat, having no evil thoughts, never stealing throughout life, and liking to give. My name is so-and-so today, and I will never steal throughout life, from now until tomorrow, keeping my mind』
。
「『如是真人，我今盡形壽，不淫泆，無有邪念，恒修梵行，身體香潔，今日持不淫之戒，亦不念己妻，復不念他女人想，至明日清旦，無所觸犯。
「『如阿羅漢，盡形壽不妄語，恒知至誠，不欺他人，自今至明日不妄語，我自今以後不復妄語。
「『如阿羅漢，不飲酒，心意不亂，持佛禁戒，無所觸犯，我今亦當如是，自今日至明旦，不復飲酒，持佛禁戒，無所觸犯。
「『如阿羅漢，盡形壽不壞齋法，恒以時食，少食知足，不著于味。我今亦如是，盡形壽不壞齋法，恒以時食，少食知足，不著于味，從今日至明旦。
「『如阿羅漢，恒不在高廣之床上坐。所謂高廣之床，金、銀、象牙之床，或角床、佛座、辟支佛座、阿羅漢座、諸尊師座。是時，阿羅漢不在此八種座，我亦上坐不犯此坐。
「『如阿羅漢，不著香華、脂粉之飾。我今亦當如是，盡形壽不著香華、脂粉之好。
「『我今字某，離此八事，奉持八關齋法，不墮三惡趣。持是功德，不入地獄、餓鬼、畜生八難之中，恒得善知識，莫與惡知識從事，恒得好父母家生，莫生邊地無佛法處，莫生長壽天上，莫與人作奴婢，莫作梵天，莫作釋身，亦莫作轉輪聖王，恒生佛前。自見佛，自聞法，使諸根不亂
現代漢語譯本 『如果我是真正的修行人，我今生都會遵守不邪淫的戒律，沒有邪念，始終修行清凈的行為，保持身體的潔凈。今天我持守不邪淫的戒律，不思念自己的妻子，也不思念其他女人，直到明天清晨，都不會有任何違犯。 『如果像阿羅漢一樣，我今生都會不說謊，始終保持真誠，不欺騙他人。從今天到明天我不說謊，我從今以後都不再說謊。 『如果像阿羅漢一樣，我不飲酒，保持心意清明，遵守佛陀的禁戒，沒有任何違犯。我現在也應當如此，從今天到明天，不再飲酒，遵守佛陀的禁戒，沒有任何違犯。 『如果像阿羅漢一樣，我今生都不會破壞齋戒的規定，始終按時吃飯，少食知足，不貪著味道。我現在也應當如此，今生都不破壞齋戒的規定，始終按時吃飯，少食知足，不貪著味道，從今天到明天。 『如果像阿羅漢一樣，我始終不坐在高大寬廣的床上。所謂高大寬廣的床，指的是金床、銀床、象牙床，或者角床、佛座、辟支佛座、阿羅漢座、諸位尊師的座位。這時，阿羅漢不會坐在這八種座位上，我也不會坐，不違犯這個規定。 『如果像阿羅漢一樣，我不使用香花、脂粉等裝飾品。我現在也應當如此，今生都不使用香花、脂粉等裝飾品。 『我，名字是某某，遠離這八件事，奉持八關齋戒，不墮入三惡道。持守這個功德，不進入地獄、餓鬼、畜生這八難之中，始終得到善知識的引導，不與惡知識交往，始終出生在好的父母家中，不出生在邊地沒有佛法的地方，不生長在長壽天上，不給人做奴婢，不做梵天，不做帝釋天，也不做轉輪聖王，始終出生在佛前。親自見到佛，親自聽聞佛法，使諸根不散亂。
English version 'If I am a true practitioner, for the rest of my life I will observe the precept of not engaging in sexual misconduct, having no impure thoughts, always practicing pure conduct, and keeping my body clean. Today I observe the precept of not engaging in sexual misconduct, not thinking of my own wife, nor thinking of other women, until tomorrow morning, I will not have any violations.' 'If like an Arhat, for the rest of my life I will not lie, always maintaining sincerity, not deceiving others. From today until tomorrow I will not lie, and from now on I will never lie again.' 'If like an Arhat, I do not drink alcohol, keeping my mind clear, observing the Buddha's precepts, without any violations. I should also be like this now, from today until tomorrow, not drinking alcohol, observing the Buddha's precepts, without any violations.' 'If like an Arhat, for the rest of my life I will not break the rules of the fast, always eating at the proper time, eating little and being content, not being attached to flavors. I should also be like this now, for the rest of my life not breaking the rules of the fast, always eating at the proper time, eating little and being content, not being attached to flavors, from today until tomorrow.' 'If like an Arhat, I never sit on high and wide beds. The so-called high and wide beds refer to beds of gold, silver, ivory, or horn, the seats of Buddhas, Pratyekabuddhas, Arhats, and venerable teachers. At this time, an Arhat would not sit on these eight kinds of seats, and I will not sit on them, not violating this rule.' 'If like an Arhat, I do not use fragrant flowers, powders, or other ornaments. I should also be like this now, for the rest of my life not using fragrant flowers, powders, or other ornaments.' 'I, named so-and-so, am separated from these eight things, observing the eight precepts of the fast, not falling into the three evil realms. By upholding this merit, I will not enter the eight difficulties of hell, hungry ghosts, and animals, always receiving guidance from good teachers, not associating with bad teachers, always being born into good families with good parents, not being born in remote places without the Dharma, not being born in the heavens of long life, not being a slave to others, not becoming a Brahma, not becoming a Sakra, nor becoming a wheel-turning king, always being born before the Buddha. Personally seeing the Buddha, personally hearing the Dharma, so that my senses are not scattered.'
。若我誓願向三乘行，速成道果。』
「比丘當知，若有優婆塞、優婆夷，持此八關齋法，彼善男子、善女人，當趣三道：或生人中，或生天上，或般涅槃。」
爾時，世尊便說此偈：
「不殺亦不盜， 不淫不妄語， 避酒遠香花， 著味犯齋者。 歌舞作倡伎， 學舍如羅漢， 今持八關齋， 晝夜不忘失。 不有生死苦， 無有周旋期， 莫與恩愛集， 亦莫怨憎會。 愿滅五陰苦， 諸痛生死惱， 涅槃無諸患， 我今自歸之。
「是故，諸比丘！若有善男子、善女人，欲持八關齋離諸苦者，得善處者，欲得盡諸漏入涅槃城者，當求方便，成此八關齋法。所以然者，人中榮位不足為貴，天上快樂不可稱計。若善男子、善女人，欲求無上之福者，當求方便，成此齋法。
「我今重告敕汝，若有善男子、善女人，成八關齋者，欲求生四天王上，亦獲此愿。持戒之人，所愿者得，我以是故，而說此義耳。人中榮位不足為貴。若善男子、善女人，持八關齋者，身壞命終，生善處天上，亦生艷天、兜術天、化自在天、他化自在天，終不有虛。所以然者，以其持戒之人所愿者得
現代漢語譯本：『如果我發誓要修行三乘佛法，愿能迅速成就道果。』 『比丘們應當知道，如果有在家男居士或女居士，受持這八關齋戒，這些善男子、善女人，將趨向三種果報：或者投生人間，或者投生天上，或者證入涅槃。』 當時，世尊便說了這首偈語： 『不殺生也不偷盜，不邪淫也不妄語，遠離酒和香花，貪著美味就違犯了齋戒。 歌舞表演和賣弄技藝，學習像羅漢一樣清凈，現在受持八關齋戒，晝夜都不忘記。 不再有生死的痛苦，沒有輪迴的期限，不與恩愛聚集，也不與怨恨相遇。 愿能滅除五蘊的痛苦，以及各種痛苦和生死的煩惱，涅槃沒有各種憂患，我現在歸向它。 『因此，各位比丘！如果有善男子、善女人，想要受持八關齋戒以脫離各種痛苦，得到好的去處，想要斷盡一切煩惱而進入涅槃之城，就應當尋求方便，成就這八關齋戒法。之所以這樣說，是因為人間的榮華富貴不值得看重，天上的快樂也無法計算。如果善男子、善女人，想要追求無上的福報，就應當尋求方便，成就這齋戒法。』 『我現在再次告誡你們，如果有善男子、善女人，成就八關齋戒，想要投生到四天王天，也能實現這個願望。持戒的人，所希望的都能得到，我因此才宣說這個道理。人間的榮華富貴不值得看重。如果善男子、善女人，受持八關齋戒，身壞命終后，會投生到好的地方，天上，也會投生到艷天、兜率天、化自在天、他化自在天，絕不會有虛假。之所以這樣，是因為持戒的人所希望的都能得到。』
English version: 'If I vow to practice the Three Vehicles, may I quickly achieve the fruit of the path.' 'Monks, you should know that if there are laymen or laywomen who uphold these eight precepts of the fast, these good men and good women will go to three destinations: either they will be reborn among humans, or they will be reborn in the heavens, or they will attain Nirvana.' At that time, the World Honored One spoke this verse: 'Do not kill, nor steal, do not engage in sexual misconduct, nor lie, avoid alcohol and fragrant flowers, indulging in flavors violates the fast. Singing, dancing, and performing, learning to be as pure as an Arhat, now upholding the eight precepts of the fast, not forgetting day and night. No longer having the suffering of birth and death, no cycle of rebirth, not gathering with love and affection, nor meeting with hatred and resentment. May I extinguish the suffering of the five aggregates, and all pain and the afflictions of birth and death, Nirvana has no worries, I now take refuge in it. 'Therefore, monks! If there are good men and good women who wish to uphold the eight precepts of the fast to escape all suffering, to obtain a good destination, and to extinguish all defilements and enter the city of Nirvana, they should seek the means to accomplish these eight precepts of the fast. The reason for this is that the glory and position in the human realm are not worth valuing, and the happiness in the heavens is immeasurable. If good men and good women wish to seek supreme blessings, they should seek the means to accomplish this fast.' 'I now reiterate to you, if there are good men and good women who accomplish the eight precepts of the fast, and wish to be reborn in the Heaven of the Four Heavenly Kings, they will also achieve this wish. Those who uphold the precepts will obtain what they wish for, and that is why I speak of this principle. The glory and position in the human realm are not worth valuing. If good men and good women uphold the eight precepts of the fast, after their bodies break and their lives end, they will be reborn in good places, in the heavens, and also in the Heaven of Delight, the Tusita Heaven, the Paranirmitavasavartin Heaven, and the Vasavartin Heaven, and this will never be false. The reason for this is that those who uphold the precepts will obtain what they wish for.'
。
「諸比丘！我今重告汝，若有男子、女人持八關齋者，生欲天者，生色天者，亦成其愿。何以故爾？以其持戒之人所愿者得。若復善男子、善女人，持八關齋，欲得生無色天者，亦果其愿。
「比丘當知，若善男子、善女人，持八關齋者，欲生四姓家者，亦復得生。又善男子、善女人，持八關齋人，欲求作一方天子，二方、三方、四方天子，亦獲其愿。欲求作轉輪聖王者，亦獲其愿。所以然者，以其持戒之人所愿者得。若善男子、善女人，欲求作聲聞、緣覺、佛乘者，悉成其愿。吾今成佛，由其持戒，五戒、十善，無愿不獲，諸比丘！若欲成其道者，當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行◎
◎（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有三事現在前，爾時善男子、善女人獲福無量。云何為三？信現在前，善男子、善女人獲福無量。若財現在前，爾時善男子、善女人獲福無量。若復持梵行現在前，爾時善男子、善女人獲福無量。是謂，比丘！有此三事現在前，獲福無量。」
爾時，世尊便說此偈：
「信財梵難得， 受者持戒人， 覺此三事已， 智者隨時施
現代漢語譯本： 『諸位比丘！我今天再次告訴你們，如果有男子、女人受持八關齋戒，他們想要往生欲界天，或者色界天，都能如願以償。為什麼會這樣呢？因為持戒的人所希望的都能實現。如果又有善男子、善女人，受持八關齋戒，想要往生無色界天，也能實現他們的願望。 『比丘們應當知道，如果善男子、善女人，受持八關齋戒，想要投生到四種姓的家庭，也能如願投生。還有善男子、善女人，受持八關齋戒的人，想要成為一方天子，或者二方、三方、四方天子，也能實現他們的願望。想要成為轉輪聖王，也能實現他們的願望。之所以這樣，是因為持戒的人所希望的都能實現。如果善男子、善女人，想要修成聲聞、緣覺、佛乘，都能實現他們的願望。我今天之所以能成佛，也是因為持戒，持五戒、修十善，沒有願望不能實現。諸位比丘！如果想要成就道業，就應當這樣學習。』 當時，諸位比丘聽了佛的教誨，都歡喜地奉行。 （七） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘：『有三種事情出現時，善男子、善女人會獲得無量的福報。哪三種呢？如果信心出現，善男子、善女人會獲得無量的福報。如果財富出現，善男子、善女人會獲得無量的福報。如果又持守清凈的梵行出現，善男子、善女人會獲得無量的福報。這就是，比丘們！這三種事情出現時，會獲得無量的福報。』 當時，世尊就說了這首偈語： 『信心、財富和梵行難以獲得， 接受這些的是持戒之人， 覺悟這三件事後， 智者應當隨時佈施。』
English version: 'Monks! I tell you again today, if there are men or women who observe the Eight Precepts, they will fulfill their wishes to be born in the Desire Realm heavens or the Form Realm heavens. Why is this so? Because those who uphold the precepts will obtain what they wish for. Furthermore, if good men or good women observe the Eight Precepts and wish to be born in the Formless Realm heavens, they will also fulfill their wishes. 'Monks, you should know that if good men or good women observe the Eight Precepts and wish to be born into families of the four castes, they will also be born as they wish. Also, good men or good women who observe the Eight Precepts and wish to become a king of one direction, or two, three, or four directions, will also fulfill their wishes. If they wish to become a Wheel-Turning Sage King, they will also fulfill their wishes. The reason for this is that those who uphold the precepts will obtain what they wish for. If good men or good women wish to attain the path of a Sravaka, Pratyekabuddha, or Buddha, they will all fulfill their wishes. My attainment of Buddhahood today is due to upholding the precepts, the Five Precepts, and the Ten Virtuous Deeds. There is no wish that cannot be fulfilled. Monks! If you wish to achieve the path, you should learn in this way.' At that time, the monks, having heard what the Buddha had said, joyfully practiced accordingly. (7) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the World Honored One told the monks, 'There are three things that, when present, bring immeasurable blessings to good men and good women. What are these three? If faith is present, good men and good women will receive immeasurable blessings. If wealth is present, good men and good women will receive immeasurable blessings. If the practice of pure conduct is present, good men and good women will receive immeasurable blessings. These, monks, are the three things that, when present, bring immeasurable blessings.' At that time, the World Honored One spoke this verse: 'Faith, wealth, and pure conduct are difficult to obtain, Those who receive them are those who uphold the precepts, Having awakened to these three things, The wise should give at the appropriate time.'
。 長夜獲安隱， 諸天恒扶將， 在彼自娛樂， 五欲無厭足。
「以是，諸比丘！若善男子、善女人，當求方便，成此三法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在拘深城瞿師羅園中。
爾時，拘深比丘恒好鬥訟，犯諸惡行，面相談說，或時刀杖相加。爾時，世尊清旦往詣彼比丘所。到已，世尊告彼比丘：「汝等比丘，慎莫斗訟，莫相是非。諸比丘！當共和合，共一師侶，同一水乳，何為斗訟？」
爾時，拘深比丘白世尊曰：「唯愿世尊勿憂此事！我當自慮此理；如此過狀，自識其罪。」
世尊告曰：「汝等云何，為王種作道，為畏恐故作道，為以世儉故作道耶？」
諸比丘對曰：「非也。世尊！」
世尊告曰：「云何，比丘！汝等豈非欲離生死，求無為道故作道乎？然五陰之身實不可保。」
諸比丘對曰：「如是。世尊！如世尊教，我等族姓子所以出家學道者，以求無為道，滅五陰身，是以學道。」
世尊告曰：「諸比丘！不應作道而復斗諍，手拳相加，面相是非，惡聲相向
長夜獲得安穩，諸天神靈恒常扶持護佑， 在那裡自在享樂，五種慾望沒有厭足的時候。 『因此，各位比丘！如果善男子、善女人，應當尋求方便，成就這三種法。這樣，各位比丘！應當如此學習。』 當時，各位比丘聽聞佛陀所說，歡喜地奉行。 （八） 我聽聞是這樣： 一時，佛陀在拘深城的瞿師羅園中。 當時，拘深的比丘們常常喜歡爭鬥訴訟，犯下各種惡行，當面互相爭論，有時甚至刀劍相向。當時，世尊清晨前往那些比丘所在的地方。到達后，世尊告誡那些比丘：『你們這些比丘，要謹慎，不要爭鬥訴訟，不要互相指責。各位比丘！應當和睦相處，如同一個師父的同伴，像水乳交融一樣，為何要爭鬥訴訟呢？』 當時，拘深的比丘們對世尊說：『唯愿世尊不要為此事擔憂！我們自己會考慮這個道理；像這樣的過錯，我們會自己認識到自己的罪過。』 世尊告誡說：『你們是為什麼出家修道的呢？是爲了王族而修道，還是因為畏懼而修道，還是因為世俗的貧困而修道呢？』 各位比丘回答說：『不是的，世尊！』 世尊告誡說：『那麼，各位比丘！你們難道不是爲了脫離生死，尋求無為之道才修道的嗎？然而五蘊之身實在不可保。』 各位比丘回答說：『是的，世尊！正如世尊所教導的，我們這些出身于各個家族的子弟之所以出家學道，是爲了尋求無為之道，滅除五蘊之身，所以才修道。』 世尊告誡說：『各位比丘！不應該修道卻又爭鬥，拳腳相加，當面指責，惡語相向。
Long nights are spent in peace and comfort, with the gods constantly supporting and protecting, There, they enjoy themselves freely, with the five desires never being satisfied. 'Therefore, O monks! If good men or good women, should seek means to achieve these three dharmas. Thus, O monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Eight) Thus have I heard: At one time, the Buddha was in the Ghosila Garden in the city of Kosambi. At that time, the monks of Kosambi were constantly fond of quarreling and litigation, committing various evil deeds, arguing face to face, and sometimes even resorting to swords and staffs. At that time, the World Honored One went to the place where those monks were early in the morning. Having arrived, the World Honored One admonished those monks: 'You monks, be careful, do not quarrel or litigate, do not accuse each other. O monks! You should live in harmony, like companions of one teacher, like water and milk mixed together, why do you quarrel and litigate?' At that time, the monks of Kosambi said to the World Honored One: 'May the World Honored One not worry about this matter! We will consider this principle ourselves; regarding such faults, we will recognize our own sins.' The World Honored One admonished: 'Why did you leave home to practice the Way? Was it to serve the royal family, or because of fear, or because of worldly poverty?' The monks replied: 'No, World Honored One!' The World Honored One admonished: 'Then, O monks! Is it not that you left home to practice the Way in order to escape birth and death, and seek the unconditioned path? Yet the body of the five aggregates is truly unreliable.' The monks replied: 'Yes, World Honored One! As the World Honored One has taught, we, the sons of various families, left home to practice the Way in order to seek the unconditioned path, to extinguish the body of the five aggregates, and therefore we practice the Way.' The World Honored One admonished: 'O monks! You should not practice the Way and yet quarrel, strike each other with fists, accuse each other face to face, and speak harsh words to each other.'
。汝等當應成就此行：共同一法，共一師受，亦當行此六種之法，亦當行此身、口、意行，亦當行此供養諸梵行者。」
諸比丘對曰：「此是我等事，世尊勿足慮此事。」
爾時，世尊告拘深比丘：「云何，愚人！汝等不信如來語乎？方語如來勿慮此事，然汝等自當受此邪見之報。」
爾時，世尊重告彼比丘曰：「過去久遠，此舍衛城中有王，名曰長壽王，聰明黠慧，無事不知。然善明刀劍之法，又乏寶物，諸藏無充，財貨減少，四部之兵，亦復不多，臣佐之屬，亦復減少。當於爾時，波羅㮈國有王名梵摩達，勇猛剛健，靡不降伏，錢財、七寶，悉皆滿藏，四部之兵，亦復不乏，臣佐具足。
「爾時，梵摩達王便作是念：『此長壽王無有臣佐，又乏財貨，無有珍寶，我今可往攻罰其國。』爾時，梵摩達王即便興兵，往罰其國。
「爾時，長壽王聞興兵攻罰其國，即設方計：『我今雖無七寶之財，臣佐之屬，四部之兵，彼王雖復多諸兵眾，如我今日一夫之力，足能壞彼百千之眾，殺害眾生，不可稱計，不可以一世之榮，作永世之罪。我今可出此城，更在他國，使無斗諍。』
「爾時，長壽王不語臣佐，將第一夫人，及將一人，出舍衛城，入深山中
現代漢語譯本：'你們應當這樣做：共同遵守一種戒律，共同師從一位導師，也應當實行這六種法，也應當實行身、口、意三方面的行為，也應當供養所有同修梵行的修行者。' 現代漢語譯本：眾比丘回答說：'這是我們應該做的事，世尊不必為此擔憂。' 現代漢語譯本：當時，世尊告訴拘深比丘：'愚人啊！你們不相信如來的話嗎？竟然對如來說不必為此擔憂，然而你們自己將承受這種邪見的報應。' 現代漢語譯本：當時，世尊再次告訴那些比丘說：'在過去很久以前，這座舍衛城中有一位國王，名叫長壽王，他聰明機智，無所不知。然而他精通刀劍之術，卻缺乏寶物，國庫空虛，財物減少，四部軍隊也不多，臣子輔佐也少。當時，波羅奈國有一位國王名叫梵摩達，他勇猛剛強，所向披靡，錢財和各種珍寶都堆滿了倉庫，四部軍隊也充足，臣子輔佐也完備。' 現代漢語譯本：'當時，梵摩達王就想：『這個長壽王沒有臣子輔佐，又缺乏財物，沒有珍寶，我現在可以去攻打他的國家。』當時，梵摩達王就立即發兵，去攻打他的國家。' 現代漢語譯本：'當時，長壽王聽說梵摩達王發兵攻打他的國家，就想出對策：『我現在雖然沒有珍寶財物，沒有臣子輔佐，沒有四部軍隊，但對方的軍隊雖然眾多，以我今天一個人的力量，足以摧毀他們成千上萬的軍隊，殺害的眾生不可計數，不能爲了短暫的榮華，而造下永世的罪孽。我現在可以離開這座城，到其他國家去，避免爭鬥。』' 現代漢語譯本：'當時，長壽王沒有告訴臣子輔佐，帶著第一夫人，以及一個人，離開了舍衛城，進入了深山之中。'
English version: 'You should act in this way: share one precept, follow one teacher, and also practice these six dharmas, also practice actions of body, speech, and mind, and also make offerings to all fellow practitioners of the holy life.' English version: The monks replied: 'This is our concern, World-Honored One, do not worry about this matter.' English version: At that time, the World-Honored One said to the monk Kudhina: 'Foolish people! Do you not believe the Tathagata's words? You dare to tell the Tathagata not to worry about this matter, yet you yourselves will bear the consequences of this wrong view.' English version: At that time, the World-Honored One again told those monks: 'In the distant past, in this city of Shravasti, there was a king named King Long-Life, who was intelligent and wise, and knew everything. However, he was skilled in swordsmanship, but lacked treasures, his treasury was empty, his wealth was diminished, his four divisions of troops were also few, and his ministers and assistants were also few. At that time, in the kingdom of Varanasi, there was a king named King Brahmadatta, who was brave and strong, and conquered all. His money and seven treasures were all full in his storehouses, his four divisions of troops were also sufficient, and his ministers and assistants were complete.' English version: 'At that time, King Brahmadatta thought: 『This King Long-Life has no ministers or assistants, and also lacks wealth and treasures, I can now go and attack his kingdom.』 At that time, King Brahmadatta immediately sent troops to attack his kingdom.' English version: 'At that time, King Long-Life heard that King Brahmadatta had sent troops to attack his kingdom, and devised a plan: 『Although I do not have treasures or wealth, no ministers or assistants, and no four divisions of troops, although the other king's troops are numerous, with my strength today, I am able to destroy their hundreds of thousands of troops, and the number of beings killed would be countless. I cannot commit eternal sins for the sake of temporary glory. I can now leave this city and go to another country to avoid conflict.』' English version: 'At that time, King Long-Life did not tell his ministers or assistants, and took his first queen, and one other person, and left the city of Shravasti, and entered the deep mountains.'
。是時，舍衛城中臣佐、人民，以不見長壽王，便遣信使，往詣梵摩達王所，而作是說：『唯愿大王來至此土，今長壽王莫知所在。』是時，梵摩達王來至迦尸國中，而自治化。
「然長壽王有二夫人，皆懷妊，臨欲在產。是時，夫人自夢在都市中生，又日初出，四部之兵，手執五尺刀，各共圍繞，而獨自產無有佐者。見已，便自驚覺，以此因緣白長壽王。王告夫人曰：『我今在此深山之中，何緣乃當在舍衛城內，在都市中產乎？汝今欲生者，當如鹿生。』是時，夫人曰：『設我不得如此產者，正爾取死。』是時，長壽王聞此語已，即于其夜，更改衣服，不將人眾，入舍衛城。
「時，長壽王有一大臣，名曰善華，甚相愛念。有小事緣出城，而見長壽王入城。時，彼善華大臣熟視王已，便舍而去，嘆息墮淚，複道而行。時，長壽王便逐彼大臣，將在屏處而語言；『慎莫出口。』大臣對曰：『如大王教，不審明王有何教敕？』長壽王曰：『憶我舊恩，便有反覆。』時臣對曰：『大王有教令，我當辦之。』長壽王曰：『我夫人者，昨夜夢在市中產，又有四部之兵而見圍繞，生一男兒，極自端正。若不如夢產者，七日之中，當取命終。』大臣報曰：『我令堪辦此事，如王來敕。』作此語已，各舍而去
當時，舍衛城中的臣子和百姓，因為不見長壽王，便派遣使者前往梵摩達王那裡，說道：『希望大王能來到這裡，現在長壽王不知去向。』當時，梵摩達王來到迦尸國，並開始統治。 長壽王有兩個夫人，都懷有身孕，即將分娩。當時，夫人們各自夢見自己在都市中生產，而且是太陽剛升起的時候，有四部軍隊，手持五尺長的刀，各自圍繞著她們，而她們獨自生產，沒有任何人幫助。醒來后，她們感到驚恐，便將此事告訴了長壽王。長壽王告訴夫人說：『我現在在這深山之中，怎麼可能在舍衛城內，在都市中生產呢？你們如果想要生產，應當像鹿一樣生產。』當時，夫人說：『如果我不能這樣生產，寧願去死。』當時，長壽王聽到這話后，就在當晚，更換了衣服，沒有帶隨從，進入了舍衛城。 當時，長壽王有一位大臣，名叫善華，非常愛戴他。善華因為一點小事出城，看見長壽王進了城。當時，善華大臣仔細看了看長壽王，便離開了，嘆息流淚，又返回原來的路。當時，長壽王便追上那位大臣，將他帶到僻靜的地方，對他說：『千萬不要說出去。』大臣回答說：『遵從大王的教誨，不知大王有何指示？』長壽王說：『記住我以前的恩情，就會有所回報。』大臣回答說：『大王有命令，我一定辦到。』長壽王說：『我的夫人，昨晚夢見在市中生產，又有四部軍隊圍繞著，生了一個男孩，非常端正。如果不能像夢中那樣生產，七天之內，就會死去。』大臣回答說：『我能辦成此事，遵從大王的命令。』說完這些話，他們各自離開了。
At that time, the ministers and people of the city of Sravasti, not seeing King Long-Life, sent messengers to King Brahmadata, saying: 'We wish that Your Majesty would come to this land, for now King Long-Life is nowhere to be found.' At that time, King Brahmadata came to the country of Kasi and began to rule. King Long-Life had two consorts, both of whom were pregnant and about to give birth. At that time, the consorts each dreamed that they were giving birth in the city, and that it was at sunrise, with four divisions of troops, each holding five-foot swords, surrounding them, and that they were giving birth alone, without any assistance. Having seen this, they were startled and told King Long-Life about it. The king told his consorts: 'I am now in these deep mountains, how could you give birth in the city of Sravasti? If you wish to give birth, you should give birth like a deer.' At that time, the consorts said: 'If I cannot give birth in this way, I would rather die.' At that time, King Long-Life, having heard these words, changed his clothes that night, and without taking any attendants, entered the city of Sravasti. At that time, King Long-Life had a minister named Good-Flower, whom he loved very much. Good-Flower went out of the city on a small matter and saw King Long-Life entering the city. At that time, Minister Good-Flower looked carefully at the king, then left, sighing and weeping, and returned the way he had come. At that time, King Long-Life pursued the minister, took him to a secluded place, and said: 'Be careful not to speak of this.' The minister replied: 'As Your Majesty commands, I do not know what instructions Your Majesty has?' King Long-Life said: 'Remember my past kindness, and there will be a return.' The minister replied: 'If Your Majesty has an order, I will carry it out.' King Long-Life said: 'My consorts dreamed last night that they were giving birth in the city, and that there were four divisions of troops surrounding them, and that they gave birth to a boy, who was extremely handsome. If they do not give birth as in the dream, they will die within seven days.' The minister replied: 'I can accomplish this matter, as Your Majesty commands.' Having said these words, they each departed.
。
「是時，大臣便往至梵摩達王所。到已，而作是說：『七日之中，意欲觀看大王軍眾：象兵、馬兵、車兵、步兵，竟為多少。』是時，梵摩達敕左右曰：『時催上兵眾，如善華語。』是時，善華大臣七日之中即集兵眾，在舍衛都市中。是時，彼夫人七日之中，來在都市中。時，善華大臣遙見夫人來，便作是說：『善來，賢女！今正是時。』
「爾時，夫人見四部兵眾已，便懷歡喜，敕左右人，施張大幔。時，夫人日初出時，便生男兒，端政無雙，世之希有。時，夫人抱兒還詣山中。時，長壽王遙見夫人抱兒而來，便作是語：『使兒老壽，受命無極。』夫人白王：『愿王當與立字！』時，王即以立字，名曰長生。
「時，長生太子年向八歲。父王長壽有小因緣入舍衛城。爾時，長壽王昔臣劫比，見王入城，從頭至足而熟觀視。見已，便往至梵摩達王所。到已，而作是說：『大王！極為放逸，長壽王者今在此城。』時，王瞋恚，敕左右人催收捕長壽王。
「是時，左右大臣將此劫比，東西求索。時，劫比遙見長壽王，便目示語大臣曰：『此是長壽王。』即前收捕，至梵摩達王所。到已，白言：『大王！長壽王者此人身是。』國中人民，悉皆聞知捉得長壽王身
現代漢語譯本 當時，大臣便前往梵摩達王那裡。到達后，便這樣說道：『七天之內，想觀看大王的軍隊：象兵、馬兵、車兵、步兵，總共有多少。』當時，梵摩達命令左右說：『立即調集軍隊，像善華說的那樣。』當時，善華大臣在七天之內就集結了軍隊，在舍衛城中。當時，那位夫人在七天之內，也來到了城中。當時，善華大臣遠遠地看見夫人來了，便這樣說道：『歡迎，賢女！現在正是時候。』 那時，夫人看到四部軍隊后，便心生歡喜，命令左右的人，張開大帳篷。當時，夫人在太陽剛出來的時候，就生下了一個男孩，相貌端正無雙，世間罕見。當時，夫人抱著孩子回到山中。當時，長壽王遠遠地看見夫人抱著孩子來了，便這樣說道：『愿這孩子長壽，壽命無盡。』夫人對王說：『希望大王給他取個名字！』當時，國王就給他取了名字，叫做長生。 當時，長生太子年齡將近八歲。父王長壽因為一點小事進入舍衛城。當時，長壽王以前的臣子劫比，看見國王進城，從頭到腳仔細地觀察。看完后，便前往梵摩達王那裡。到達后，便這樣說道：『大王！您太放縱了，長壽王現在就在這座城裡。』當時，國王很生氣，命令左右的人立即抓捕長壽王。 當時，左右大臣帶著劫比，四處搜尋。當時，劫比遠遠地看見長壽王，便用眼神示意大臣說：『這個人就是長壽王。』隨即上前抓捕，帶到梵摩達王那裡。到達后，稟告說：『大王！長壽王就是這個人。』國中的人民，都知道抓住了長壽王。
English version At that time, the minister went to King Brahmadata. Having arrived, he said, 'Within seven days, I wish to see how many troops the king has: elephants, horses, chariots, and infantry.' At that time, Brahmadata ordered his attendants, 'Quickly assemble the troops, as Shan-hua has said.' Then, Minister Shan-hua gathered the troops within seven days in the city of Shravasti. At that time, the lady also came to the city within seven days. Then, Minister Shan-hua saw the lady coming from afar and said, 'Welcome, virtuous lady! Now is the right time.' Then, when the lady saw the four divisions of troops, she was delighted and ordered her attendants to set up a large tent. At that time, as the sun was rising, the lady gave birth to a boy, who was uniquely handsome and rare in the world. Then, the lady carried the child back to the mountains. Then, King Long-life saw the lady carrying the child from afar and said, 'May this child have a long life and limitless destiny.' The lady said to the king, 'May the king give him a name!' Then, the king gave him the name Long-life. At that time, Prince Long-life was nearly eight years old. His father, King Long-life, entered the city of Shravasti for a small matter. At that time, King Long-life's former subject, Jiebi, saw the king entering the city and carefully observed him from head to toe. After seeing him, he went to King Brahmadata. Having arrived, he said, 'Great King! You are too lenient, King Long-life is now in this city.' At that time, the king was furious and ordered his attendants to immediately arrest King Long-life. At that time, the ministers and attendants took Jiebi and searched everywhere. Then, Jiebi saw King Long-life from afar and signaled to the ministers with his eyes, saying, 'This is King Long-life.' They immediately went forward to arrest him and brought him to King Brahmadata. Having arrived, they reported, 'Great King! This person is King Long-life.' The people in the country all knew that King Long-life had been captured.
。
「時，夫人亦復聞長壽王為梵摩達所捉得，聞已，便作是念：『我今複用活為？寧共大王一時同命。』是時，夫人即將太子入舍衛城。夫人語太子曰：『汝今更求活處。』時，長生太子聞已，默然不語。時，夫人徑往至梵摩達王所，王遙見來，歡喜踴躍，不能自勝，即敕大臣：『將此夫人及長壽王，至四衢道頭，分作四分。』時，諸大臣受王教令，將長壽王及夫人身，皆取返縛，繞舍衛城，使萬民見。爾時，人民之類，莫不痛心！
「時，長生太子在大眾中，見將父母詣市取殺，顏色不變。時，長壽王還顧告長生曰：『汝莫見長，亦莫見短。』爾時，便說此偈：
「『怨怨不休息， 自古有此法， 無怨能勝怨， 此法終不朽。』
「是時，諸臣自相謂曰：『此長壽王極為愚惑，長生太子竟是何人，在我等前而說此偈？』時，長壽王告諸臣曰：『我不愚惑，但其中智者乃明吾語耳。諸賢當知，以我一夫之力，足能壞此百萬之衆。然我復作是念：「此眾生類死者難數，不可以我一身之故，歷世受罪。怨怨不休息，自古有此法，無怨能勝怨，此法終不朽。」』
「時，彼諸臣將長壽王及夫人身，到四衢道頭，分作四分，即而捨去，各還所在
現代漢語譯本：當時，王后也聽聞長壽王被梵摩達抓獲，聽聞后，便想：『我如今還活著做什麼呢？寧願和大王一起同生共死。』當時，王后就帶著太子進入舍衛城。王后對太子說：『你現在另尋活路吧。』當時，長生太子聽了，默默不語。當時，王后直接去到梵摩達王那裡，梵摩達王遠遠看見她來，歡喜雀躍，不能自已，就命令大臣：『把這個王后和長壽王帶到十字路口，分成四份。』當時，大臣們接受國王的命令，把長壽王和王后都反綁起來，繞著舍衛城遊行，讓百姓觀看。當時，百姓們無不痛心！ 現代漢語譯本：當時，長生太子在人群中，看見父母被押往集市處決，臉色沒有改變。當時，長壽王回頭告訴長生說：『你不要只看到長處，也不要只看到短處。』當時，就說了這首偈語： 現代漢語譯本：『以怨報怨，怨恨不會停止，自古以來就是這樣，只有不以怨報怨，才能戰勝怨恨，這個道理永遠不會磨滅。』 現代漢語譯本：當時，大臣們互相說道：『這個長壽王真是愚蠢糊塗，長生太子又是什麼人，竟然在我們面前說這首偈語？』當時，長壽王告訴大臣們說：『我不是愚蠢糊塗，只是其中有智慧的人才能明白我的話。各位賢者應當知道，以我一個人的力量，足以摧毀這百萬大軍。然而我又這樣想：「這些眾生死去的難以計數，不能因為我一個人的緣故，歷世遭受罪報。以怨報怨，怨恨不會停止，自古以來就是這樣，只有不以怨報怨，才能戰勝怨恨，這個道理永遠不會磨滅。」』 現代漢語譯本：當時，那些大臣把長壽王和王后帶到十字路口，分成四份，然後就離開了，各自回到自己的地方。
English version: At that time, the queen also heard that King Long-life had been captured by Brahmadata. Upon hearing this, she thought: 『What is the point of me living now? I would rather die with the King.』 At that time, the queen took the prince and entered Shravasti. The queen said to the prince: 『You should seek a way to survive.』 When Prince Long-life heard this, he remained silent. Then, the queen went directly to King Brahmadata. The king, seeing her from afar, was overjoyed and could not contain himself. He immediately ordered his ministers: 『Take this queen and King Long-life to the crossroads and divide them into four parts.』 The ministers, following the king's orders, had King Long-life and the queen bound and paraded around Shravasti for all the people to see. At that time, the people were all heartbroken! English version: At that time, Prince Long-life, among the crowd, saw his parents being taken to the market for execution, but his expression did not change. Then, King Long-life turned back and said to Long-life: 『Do not only see the long, nor only see the short.』 At that time, he spoke this verse: English version: 『Hatred does not cease by hatred, this has been the law since ancient times. Only by non-hatred can hatred be overcome, this law is imperishable.』 English version: At that time, the ministers said to each other: 『This King Long-life is extremely foolish and confused. And who is Prince Long-life, that he dares to speak this verse in front of us?』 Then, King Long-life said to the ministers: 『I am not foolish or confused, but only the wise among you will understand my words. You should know that with my strength alone, I could destroy this million-strong army. However, I think: 「The number of these beings who have died is countless, and I cannot, for my sake alone, suffer retribution through countless lives. Hatred does not cease by hatred, this has been the law since ancient times. Only by non-hatred can hatred be overcome, this law is imperishable.」』 English version: At that time, those ministers took King Long-life and the queen to the crossroads, divided them into four parts, and then left, each returning to their own place.
。時，長生太子向暮收拾薪草，耶維父母而去。
「爾時，梵摩達王在高樓上，遙見有小兒耶維長壽王及夫人身，見已，敕左右曰：『此必是長壽王親里，汝催收捉來。』時，諸臣民即往詣彼，未到之頃，兒已走去。
「時，長生太子便作是念：『此梵摩達王殺我父母，又住我國中，我今當報父母之怨。』是時，長生太子便往至彈琴師所。到已，便作是說：『我今欲學彈琴。』時琴師問曰：『今汝姓誰？父母為所在？』小兒對曰：『我無父母，我本住此舍衛城中，父母早死。』琴師報曰：『欲學者便學之。』
「比丘當知，爾時，長生太子便學彈琴歌曲。時，長生太子素自聰明，未經數日，便能彈琴歌曲，無事不知。是時，長生太子抱琴詣梵摩達王所，在象廄中，非人之時而獨彈琴，並復清歌。爾時，梵摩達王在高樓上，聞彈琴歌曲之聲，便問敕左右人曰：『此何人在象廄中，而獨彈琴歌戲？』臣佐報曰：『此舍衛城中有小兒，而獨彈琴歌戲。』時，王告侍者曰：『汝可約敕使此小兒來在此戲，吾欲見之。』時，彼使人喚此小兒，來至王所。是時，梵摩達王問小兒：『汝昨夜在象廄中彈琴乎？』對曰：『如是，大王！』梵摩達曰：『汝今可在吾側，彈琴歌舞，我當供給衣被、飯食
現代漢語譯本：當時，長生太子傍晚收拾柴草，告別父母離開了。 『那時，梵摩達王在高樓上，遠遠看見有個小孩長得像長壽王和王后，看見后，就命令左右說：『這一定是長壽王的親屬，你們快去把他抓來。』當時，那些臣民就前往那裡，還沒到的時候，小孩已經跑走了。 『當時，長生太子就想：『這個梵摩達王殺害了我的父母，又住在我的國家裡，我現在應當報父母的仇恨。』當時，長生太子就前往彈琴師傅那裡。到了之後，就說：『我現在想學習彈琴。』當時，琴師問道：『你現在姓什麼？父母在哪裡？』小孩回答說：『我沒有父母，我本來就住在舍衛城裡，父母早死了。』琴師回答說：『想學就學吧。』 『比丘們應當知道，當時，長生太子就開始學習彈琴唱歌。當時，長生太子本來就聰明，沒過幾天，就能彈琴唱歌了，沒有什麼是不知道的。當時，長生太子抱著琴來到梵摩達王那裡，在象廄中，在不是人的時候獨自彈琴，並且清唱。當時，梵摩達王在高樓上，聽到彈琴唱歌的聲音，就問左右的人說：『這是什麼人在象廄中，獨自彈琴唱歌玩耍？』臣子回答說：『這是舍衛城裡有個小孩，獨自彈琴唱歌玩耍。』當時，國王告訴侍者說：『你可以去請這個小孩來這裡玩耍，我想見見他。』當時，那個使者就叫這個小孩，來到國王那裡。當時，梵摩達王問小孩：『你昨晚在象廄里彈琴嗎？』回答說：『是的，大王！』梵摩達說：『你現在可以在我身邊，彈琴唱歌跳舞，我將供給你的衣服、被子、飯食。』
English version: At that time, Prince Changsheng gathered firewood in the evening, bid farewell to his parents, and left. 'At that time, King Fanmodada was on a high tower, and from afar he saw a child who resembled King Changshou and the queen. Upon seeing him, he ordered his attendants, 『This must be a relative of King Changshou. Quickly go and capture him.』 At that time, the ministers and people went there, but before they arrived, the child had already run away. 'At that time, Prince Changsheng thought, 『This King Fanmodada killed my parents and is living in my country. Now I should avenge my parents.』 At that time, Prince Changsheng went to the place of a lute master. Upon arriving, he said, 『I want to learn to play the lute.』 The lute master asked, 『What is your surname? Where are your parents?』 The child replied, 『I have no parents. I originally lived in this city of Shewei, and my parents died early.』 The lute master replied, 『If you want to learn, then learn.』 'Monks, you should know that at that time, Prince Changsheng began to learn to play the lute and sing songs. At that time, Prince Changsheng was naturally intelligent, and within a few days, he could play the lute and sing songs, and there was nothing he did not know. At that time, Prince Changsheng, holding his lute, went to King Fanmodada's place, in the elephant stable, at a time when no one was around, and played the lute alone and sang clearly. At that time, King Fanmodada was on a high tower, and upon hearing the sound of the lute and singing, he asked his attendants, 『Who is this person in the elephant stable, playing the lute and singing alone?』 The ministers replied, 『There is a child in the city of Shewei who is playing the lute and singing alone.』 At that time, the king told his attendant, 『You can invite this child to come here to play, I want to see him.』 At that time, the messenger called the child and brought him to the king. At that time, King Fanmodada asked the child, 『Were you playing the lute in the elephant stable last night?』 He replied, 『Yes, Great King!』 Fanmodada said, 『Now you can stay by my side, play the lute, sing, and dance, and I will provide you with clothes, blankets, and food.』
。』
「比丘當知，爾時，長生太子在梵摩達前，彈琴歌舞，極為精妙。時，梵摩達王聞此琴音，極懷歡喜，便告長生太子：『當與吾守藏珍寶。』時，長生太子受王教敕，未曾有失，恒隨王意，先笑后語，恒認王意。爾時，梵摩達王復告敕曰：『善哉！善哉！汝今作人極為聰明，今復敕汝宮內可否？汝斯知之。』是時，長生太子在內宮中，以此琴音教諸妓女，亦復使乘象馬妓術，無事不知。
「是時，梵摩達意欲出遊園館，共相娛樂，即敕長生，催駕寶羽之車。時，長生太子即受王教，令尋駕寶羽之車，被象金銀鞍勒，還來白王：『嚴駕已辦，王知是時。』梵摩達王乘寶羽之車，使長生御之，及將四部兵眾。
「時，長生太子御車引導，恒離大眾。時，梵摩達王問長生太子曰：『今日軍眾，斯為所在？』長生對曰：『臣亦不知軍眾所在？』時王告曰：『可小停住，吾體疲極，欲小止息。』時，長生太子即自停住，使王懈息。比頃，軍眾未至。
「比丘當知，爾時，梵摩達王即枕太子長生膝上睡眠。時，長生太子以見王眠，便作是念：『此王於我極是大怨，又取我父母殺之，加住我國界，今不報怨者，何時當報怨？我今斷其命根
現代漢語譯本 『比丘們應當知道，當時，長生太子在梵摩達王面前彈琴歌舞，技藝極其精湛。當時，梵摩達王聽到這琴聲，非常高興，便告訴長生太子：『你來替我保管珍寶吧。』當時，長生太子接受了王的命令，從未有過失誤，總是順著王的心意，先笑后說話，總是能領會王的意思。當時，梵摩達王又下令說：『好啊！好啊！你現在做人非常聰明，現在再命令你管理宮內事務，你可知道？』當時，長生太子在內宮中，用琴聲教導各位**，也讓他們學會騎象馬和各種技藝，沒有什麼是不知道的。 『當時，梵摩達王想要出遊園林，一同享樂，就命令長生太子，催促準備寶羽之車。當時，長生太子立即接受王的命令，讓人迅速準備好寶羽之車，給大象套上金銀鞍轡，然後回來稟告王：『已經準備妥當，請王決定何時出發。』梵摩達王乘坐寶羽之車，讓長生太子駕車，並帶領四部兵眾。 『當時，長生太子駕車引導，總是遠離大眾。當時，梵摩達王問長生太子說：『今天的軍隊，都在哪裡？』長生回答說：『我也不知道軍隊在哪裡。』當時王說：『可以稍微停一下，我身體疲憊，想稍微休息一下。』當時，長生太子就停了下來，讓王休息。過了一會兒，軍隊還沒有到達。 『比丘們應當知道，當時，梵摩達王就枕在長生太子的膝上睡著了。當時，長生太子看到王睡著了，就想：『這個王對我來說是極大的仇人，又殺害了我的父母，還佔領了我的國家，現在不報仇，什麼時候報仇？我現在就斷了他的性命。』
English version 'Monks, you should know that at that time, Prince Changsheng played the zither and danced before King Fanmodata, with extremely exquisite skills. At that time, King Fanmodata, hearing the sound of the zither, was very pleased and said to Prince Changsheng: 'You shall keep my treasures.' At that time, Prince Changsheng accepted the king's command, never making a mistake, always following the king's wishes, smiling before speaking, and always understanding the king's intentions. At that time, King Fanmodata again commanded: 'Good! Good! You are now very clever in your conduct. Now I command you to manage the affairs within the palace. Do you understand?' At that time, Prince Changsheng, within the inner palace, used the sound of the zither to teach the various **, and also taught them to ride elephants and horses and various skills, there was nothing they did not know. 'At that time, King Fanmodata wanted to go out to the gardens for entertainment, so he ordered Prince Changsheng to urge the preparation of the treasure-feathered chariot. At that time, Prince Changsheng immediately accepted the king's command, had the treasure-feathered chariot quickly prepared, put gold and silver saddles on the elephants, and then returned to report to the king: 'Everything is ready, please decide when to depart.' King Fanmodata rode in the treasure-feathered chariot, had Prince Changsheng drive the chariot, and led the four divisions of troops. 'At that time, Prince Changsheng drove the chariot, always leading away from the crowd. At that time, King Fanmodata asked Prince Changsheng: 'Where are the troops today?' Changsheng replied: 'I also do not know where the troops are.' At that time, the king said: 'We can stop for a moment, I am exhausted and want to rest a little.' At that time, Prince Changsheng stopped, allowing the king to rest. After a while, the troops had not yet arrived. 'Monks, you should know that at that time, King Fanmodata fell asleep with his head on Prince Changsheng's lap. At that time, Prince Changsheng, seeing the king asleep, thought: 'This king is a great enemy to me, and he killed my parents and occupied my country. If I do not take revenge now, when will I take revenge? I will now cut off his life.'
。』時，長生太子右手自拔劍，左手摸王發，然復作是念：『我父臨欲命終時，而告我言：「長生當知：亦莫見長，亦莫見短。」加說此偈：
「『「怨怨不休息， 自古有此法， 無怨能勝怨， 此法終不朽。」
「『我今舍此怨。』即還內劍。如是再三，復作是念：『此王於我極是大怨，又取我父母殺之，加住我界，今不報怨者，何日當克？我今正爾斷此命根，乃名為報怨。』是時，復作憶念：『汝長生，亦莫見長，亦莫見短。父王有是教敕：「怨怨不休息，自古有此法，無怨能勝怨，此法終不朽。」我今可舍此怨。』即還內劍。
「是時，王梵摩達夢見長壽王兒長生太子，欲取我殺，即便恐懼，尋時得覺。時，長生太子曰：『大王！何故驚起，乃至於斯？』梵摩達曰：『曏者睡眠，夢見長壽王兒長生太子拔劍欲取吾殺，是故驚耳。』
「是時，長生太子便作是念：『今此王已知我是長生太子。』即右手拔劍，左手捉髮，而語王曰：『我今正是長壽王兒長生太子，然王是我大怨，又取我父母殺之，加住我國界，今不報怨，何日當克？』時，梵摩達王即向長生而作是說：『我今命在汝手，愿垂原舍，得全生命！』長生報曰：『我可活王，然王不全我命
現代漢語譯本：當時，長生太子右手拔出劍，左手抓住國王的頭髮，但又想到：『我父王臨終時，曾告訴我：「長生你要知道，不要執著于長處，也不要執著于短處。」還說了這首偈語：』 『「怨恨用怨恨來平息，自古以來就是這樣，沒有怨恨才能戰勝怨恨，這個道理永遠不會磨滅。」』 『我今天應該放下這怨恨。』於是就把劍放回劍鞘。這樣反覆三次，他又想到：『這個國王對我仇恨極深，還殺害了我的父母，侵佔了我的領土，現在不報仇，何時才能報？我現在就應該斷絕他的性命，才算是報了仇。』這時，他又想起：『長生，你不要執著于長處，也不要執著于短處。父王曾教導說：「怨恨用怨恨來平息，自古以來就是這樣，沒有怨恨才能戰勝怨恨，這個道理永遠不會磨滅。」我今天應該放下這怨恨。』於是就把劍放回劍鞘。 這時，梵摩達國王夢見長壽王的兒子長生太子要殺他，頓時感到恐懼，立刻醒了過來。當時，長生太子說：『大王！您為何驚醒，如此慌張？』梵摩達說：『剛才我睡覺時，夢見長壽王的兒子長生太子拔劍要殺我，所以才驚醒。』 這時，長生太子心想：『現在這個國王已經知道我是長生太子了。』於是右手拔出劍，左手抓住國王的頭髮，對國王說：『我正是長壽王的兒子長生太子，而你對我有大仇，還殺害了我的父母，侵佔了我的領土，現在不報仇，何時才能報？』當時，梵摩達國王對長生說：『我現在性命掌握在你手中，希望你能饒恕我，讓我保全性命！』長生回答說：『我可以讓你活命，但你沒有保全我的性命。』
English version: At that time, Prince Changsheng drew his sword with his right hand and grabbed the king's hair with his left hand, but then he thought: 'When my father was about to die, he told me, "Changsheng, you should know, do not be attached to strengths, nor be attached to weaknesses." He also said this verse:' '"Hatred is appeased by hatred, this has been the way since ancient times, only without hatred can hatred be overcome, this principle will never fade away."' 'Today I should let go of this hatred.' Then he put the sword back into its sheath. He did this three times, and then he thought again: 'This king has deep hatred for me, he also killed my parents and occupied my territory, if I don't take revenge now, when will I? I should cut off his life now, that would be considered revenge.' At this time, he remembered again: 'Changsheng, do not be attached to strengths, nor be attached to weaknesses. My father taught me: "Hatred is appeased by hatred, this has been the way since ancient times, only without hatred can hatred be overcome, this principle will never fade away." Today I should let go of this hatred.' Then he put the sword back into its sheath. At this time, King Fanmoda dreamed that Prince Changsheng, the son of King Changshou, was going to kill him, and he was immediately terrified and woke up. At that time, Prince Changsheng said: 'Great King! Why did you wake up in such a panic?' Fanmoda said: 'Just now when I was sleeping, I dreamed that Prince Changsheng, the son of King Changshou, drew his sword to kill me, so I woke up in fright.' At this time, Prince Changsheng thought: 'Now this king knows that I am Prince Changsheng.' Then he drew his sword with his right hand, grabbed the king's hair with his left hand, and said to the king: 'I am indeed Prince Changsheng, the son of King Changshou, and you have a great hatred for me, you also killed my parents and occupied my territory, if I don't take revenge now, when will I?' At that time, King Fanmoda said to Changsheng: 'My life is now in your hands, I hope you can forgive me and let me keep my life!' Changsheng replied: 'I can let you live, but you did not keep my life.'
。』王報長生：『唯愿垂濟，吾終不取汝殺！』是時，長生太子與王共作言誓：『俱共相濟命者，終不相害。』
「比丘當知，爾時，長生太子即活王命。是時，梵摩達王語長生太子言：『愿太子還與我嚴駕寶羽之車，還詣國界。』是時，太子即嚴駕寶羽之車，二人共乘，逕來至舍衛城。
「時，王梵摩達即集群臣而作是說：『設卿等見長壽王兒，欲取何為？』其中或有大臣而作是說：『當斷手足。』或有言：『當分身三段。』或有言：『當取殺之。』是時，長生太子在王側坐，正身正意，思惟來言。時，梵摩達王躬自手捉長生太子，語諸人言：『此是長壽王兒長生太子，此人身是。卿等勿得復有語，敢有所說。所以然者，長生太子見活吾命，吾亦活此人命。』時，諸群臣聞此語已，嘆未曾有：『此王、太子甚奇！甚特！及能于怨而不報怨。』
「時，梵摩達王問長生曰：『汝應取我殺，何故見放，復不殺之。將有何因緣？今愿聞之。』長生對曰：『大王！善聽，父王臨欲命終之時，而作是說：「汝今亦莫見長，亦莫見短。」又作是語：「怨怨不休息，自古有此法，無怨能勝怨，此法終不朽
現代漢語譯本：王報長生說：『只希望你垂憐救濟，我最終不會殺你！』當時，長生太子與國王共同立下誓言：『我們共同救助對方的性命，最終不會互相傷害。』 比丘們應當知道，當時，長生太子就救活了國王的性命。當時，梵摩達王對長生太子說：『希望太子把我的裝飾華麗的寶車還給我，讓我回到自己的國界。』當時，太子就準備好裝飾華麗的寶車，兩人一同乘坐，直接來到舍衛城。 當時，梵摩達王召集眾臣，對他們說：『如果你們見到長壽王的兒子，你們想怎麼處置他？』其中有的臣子說：『應當砍斷他的手腳。』有的說：『應當把他分成三段。』有的說：『應當把他殺死。』當時，長生太子在國王旁邊坐著，端正身心，思考著他們說的話。當時，梵摩達王親自抓住長生太子的手，對眾人說：『這個人就是長壽王的兒子長生太子，就是這個人。你們不要再說話了，不要再有任何意見。之所以這樣，是因為長生太子救活了我的性命，我也要救活他的性命。』當時，眾臣聽到這話，都驚歎不已：『這位國王和太子真是太奇特了！竟然能夠對仇人而不報復。』 當時，梵摩達王問長生說：『你應該殺我，為什麼放過我，又不殺我。這其中有什麼因緣？現在希望聽你說說。』長生回答說：『大王！請仔細聽，我的父王臨終的時候，是這樣說的：「你現在不要只看到別人的長處，也不要只看到別人的短處。」又這樣說：「以怨報怨，是自古就有的法則，沒有怨恨能夠戰勝怨恨，這個法則永遠不會磨滅。」』
English version: The king said to Changsheng: 『I only wish you to have mercy and save me, I will ultimately not kill you!』 At that time, Prince Changsheng and the king made a vow together: 『We will both save each other』s lives, and ultimately will not harm each other.』 Monks, you should know that at that time, Prince Changsheng saved the king』s life. At that time, King Fanmodata said to Prince Changsheng: 『I hope the prince will return my richly decorated precious carriage to me, so that I can return to my own kingdom.』 At that time, the prince prepared the richly decorated precious carriage, and the two of them rode together, directly arriving at the city of Shewei. At that time, King Fanmodata gathered his ministers and said to them: 『If you were to see the son of King Changshou, what would you do to him?』 Some of the ministers said: 『We should cut off his hands and feet.』 Some said: 『We should divide him into three pieces.』 Some said: 『We should kill him.』 At that time, Prince Changsheng was sitting next to the king, with a proper mind and body, contemplating what they were saying. At that time, King Fanmodata personally grabbed Prince Changsheng』s hand and said to the crowd: 『This is Prince Changsheng, the son of King Changshou, this is the person. You should not speak anymore, and should not have any more opinions. The reason for this is that Prince Changsheng saved my life, and I will also save his life.』 At that time, the ministers, upon hearing these words, were all amazed: 『This king and prince are truly extraordinary! They are able to not retaliate against their enemies.』 At that time, King Fanmodata asked Changsheng: 『You should have killed me, why did you let me go, and not kill me? What is the reason for this? I wish to hear it now.』 Changsheng replied: 『Great King! Please listen carefully, when my father was about to die, he said this: 「You should not only see the strengths of others, nor should you only see the weaknesses of others.」 He also said this: 「Retaliating with hatred is a law that has existed since ancient times, no hatred can overcome hatred, this law will never be extinguished.」』
。」是時，群臣聞父王此語，皆相謂言：「此狂惑，多有所說，長生者竟是何人？」長壽王對曰：「卿等當知，其中有智之人，乃明此語耳。」憶父王此語已，是故全王命根耳。』梵摩達王聞此語已，甚奇所作，嘆未曾有，乃能守亡父教敕，不有所墮。
「時，梵摩達王語太子曰：『汝今所說之義，吾猶不解，今可與吾說其義，使得意解。』時，長生太子對曰：『大王！善聽！我當說之。梵摩達王取長壽王殺，設復長壽王本所有群臣極有親者，亦當取王殺之；設復梵摩達王所有臣佐，復當取長壽王臣佐殺之，是謂怨怨終不斷絕。欲使怨斷者，唯有無報人。我今觀此義已，是故不害王也。』是時，梵摩達王聞此語已，甚懷踴躍，不能自勝，此王太子極為聰明，乃能廣演其義。
「時，王梵摩達即向懺悔：『是我罪過，而取長壽王殺之。』即自脫天冠與長生使著，復加嫁女，還付舍衛國土、人民，尋付長生使領，王還波羅㮈治。
「比丘當知，然古昔諸王有此常法；雖有此諍國之法，猶相堪忍，不相傷害。況汝等比丘，以信堅固，出家學道，舍貪慾、瞋恚、愚癡心，今復諍競不相和順，各不相忍而不懺改。諸比丘！當以此因緣，知斗非其宜然。同一師侶，共一水乳，勿共鬥訟
現代漢語譯本：當時，群臣聽了父王這話，都互相議論說：『這真是瘋話，說得太多了，長生者到底是誰呢？』長壽王回答說：『你們應當知道，其中有智慧的人，才能明白這話的意思。』因為記住了父王這話，所以我才保全了性命。』梵摩達王聽了這話，覺得他所做的事非常奇特，讚歎說從未有過，竟然能夠遵守亡父的教誨，沒有絲毫違背。 現代漢語譯本：當時，梵摩達王對太子說：『你現在所說的道理，我還是不明白，現在可以把其中的含義告訴我，讓我能夠理解。』當時，長生太子回答說：『大王！請仔細聽！我當爲您解說。梵摩達王如果殺了長壽王，即使長壽王原本的群臣中有關係非常親近的人，也會被殺；如果梵摩達王的臣子，也會殺長壽王的臣子，這樣仇恨就會永遠無法斷絕。想要讓仇恨斷絕，只有不報復的人。我如今明白了這層道理，所以才不殺您。』當時，梵摩達王聽了這話，心中非常激動，不能自已，認為這個太子非常聰明，竟然能夠如此廣泛地闡述這個道理。 現代漢語譯本：當時，梵摩達王立即懺悔說：『這是我的罪過，我殺了長壽王。』隨即自己摘下天冠給長生太子戴上，又把女兒嫁給他，歸還舍衛國和人民，讓長生太子管理，自己回到波羅奈城治理。 現代漢語譯本：比丘們應當知道，古代的國王有這樣的常法；即使有爭奪國家的行為，仍然能夠互相容忍，不互相傷害。更何況你們這些比丘，以堅定的信仰出家學道，捨棄貪慾、嗔恚、愚癡之心，現在卻又爭鬥不和，互相不容忍而不懺悔。諸位比丘！應當以此因緣，知道爭鬥是不合適的。同爲師兄弟，如同水乳交融，不要互相爭訟。
English version: At that time, when the ministers heard the late king's words, they all said to each other, 'This is madness, he has said too much. Who exactly is this 'long-lived one'?' King Long-Life replied, 'You should know that among you, only the wise will understand these words.' Remembering his late father's words, that is why I preserved my life.' When King Brahmadeva heard these words, he was amazed at what he had done, and praised him, saying that it was unprecedented that he could uphold his deceased father's teachings without any deviation. English version: Then, King Brahmadeva said to the prince, 'The meaning of what you have said, I still do not understand. Now, can you explain its meaning to me, so that I may understand?' At that time, Prince Long-Life replied, 'Great King! Listen carefully! I will explain it to you. If King Brahmadeva kills King Long-Life, even if there are very close relatives among King Long-Life's original ministers, they will also be killed; and if King Brahmadeva's ministers kill King Long-Life's ministers, then hatred will never end. If you want to end hatred, there is only one way: not to retaliate. Having understood this principle, that is why I did not kill you.' At that time, when King Brahmadeva heard these words, he was greatly moved and could not contain himself, thinking that this prince was extremely intelligent, and could expound the principle so broadly. English version: Then, King Brahmadeva immediately repented, saying, 'It is my fault that I killed King Long-Life.' He then took off his crown and placed it on Prince Long-Life, and also married his daughter to him, returning the kingdom of Sravasti and its people, letting Prince Long-Life govern, while he himself returned to Varanasi to rule. English version: Monks, you should know that the ancient kings had this common practice; even when there were disputes over kingdoms, they could still tolerate each other and not harm each other. How much more so should you monks, who have left home to study the Way with firm faith, abandoning greed, hatred, and ignorance, now not be fighting and disagreeing, not tolerating each other and not repenting. Monks! You should understand from this cause that fighting is not appropriate. Being fellow disciples, like milk and water mixed together, do not engage in disputes with each other.
。」
爾時，世尊便說此偈：
「無斗無有諍， 慈心愍一切， 無患於一切， 諸佛所嘆譽。
「是故，諸比丘！當修行忍辱。如是，諸比丘！當作是學。」
是時，拘深比丘白世尊曰：「唯愿世尊勿慮此事，我等自當分明此法。世尊！雖有此語，其事不然。」是時，世尊便舍而去，詣跋耆國。
爾時，跋耆國中有三族姓子：阿那律、難提、金毗羅。然彼族姓子，共作制限：其有出乞食者，后住者便掃灑地使凈，事事不乏。其得食來者分與使食，足者則善，不足者隨意所如。有遺餘者，瀉著器中，便舍而去。若復最後乞食來者，足者則善，不足者便取器中食而自著缽中。爾時，便取水瓶，更著一處，即當一日掃除房舍，復更在閑靜之處，正身正意，繫念在前，思惟妙法，然復彼人終不共語，各自寂然。
爾時，尊者阿那律思惟欲不凈想，念恃喜安而游初禪。是時，難提、金毗羅知阿那律心中所念，亦復思惟欲不凈想，念恃喜安而游初禪。若復尊者阿那律思惟二禪、三禪、四禪，爾時尊者難提、金毗羅亦復思惟二禪、三禪、四禪。若復尊者阿那律思惟空處、識處、不用處、有想無想處，是時尊者難提亦復思惟空處、識處、不用處、有想無想處
那時，世尊便說了這首偈： 『沒有爭鬥，沒有爭執，以慈悲心憐憫一切， 對一切沒有怨恨，這是諸佛所讚歎的。 『因此，各位比丘！應當修行忍辱。如此，各位比丘！應當這樣學習。』 這時，拘深比丘對世尊說：『唯愿世尊不必為此事擔憂，我們自己會明白這個道理。世尊！即使有這樣的話，事情也不是這樣。』這時，世尊便離開那裡，前往跋耆國。 那時，跋耆國有三個貴族子弟：阿那律、難提、金毗羅。這幾個貴族子弟，共同制定了規矩：凡是出去乞食的人，后留下來的人就打掃地面使之乾淨，事事不缺。乞食回來的人把食物分給大家吃，夠吃的就好，不夠吃的就隨意。有剩餘的食物，就倒在器皿中，然後離開。如果最後乞食回來的人，夠吃的就好，不夠吃的就從器皿中取食物放到自己的缽中。這時，他們就拿水瓶，放在一處，然後一天打掃房屋，又在安靜的地方，端正身心，集中意念，思考微妙的佛法，而且他們彼此不交談，各自保持寂靜。 那時，尊者阿那律思考不凈觀，想著依靠喜悅安樂而進入初禪。這時，難提、金毗羅知道阿那律心中所想，也思考不凈觀，想著依靠喜悅安樂而進入初禪。如果尊者阿那律思考二禪、三禪、四禪，這時尊者難提、金毗羅也思考二禪、三禪、四禪。如果尊者阿那律思考空無邊處、識無邊處、無所有處、非想非非想處，這時尊者難提也思考空無邊處、識無邊處、無所有處、非想非非想處。
At that time, the World Honored One spoke this verse: 'Without strife, without contention, with a compassionate heart, pitying all, Without hatred towards all, this is praised by all Buddhas.' 'Therefore, O monks! You should practice patience. Thus, O monks! You should learn in this way.' At this time, the monk Kudhina said to the World Honored One: 'May the World Honored One not worry about this matter, we ourselves will understand this Dharma. World Honored One! Even if there are such words, the matter is not so.' At this time, the World Honored One then departed and went to the country of Vajji. At that time, in the country of Vajji, there were three sons of noble families: Anuruddha, Nandi, and Kimbila. These sons of noble families, together made a rule: whoever goes out to beg for food, those who stay behind will sweep the ground clean, and nothing will be lacking. Those who return with food will share it with everyone, if there is enough, that is good, if not enough, they will take as they please. If there is any food left over, they will pour it into a container, and then leave. If the last person to return from begging has enough, that is good, if not enough, they will take food from the container and put it into their own bowl. At this time, they would take the water jug, place it in one spot, and then clean the house for the day, and again in a quiet place, straighten their bodies and minds, focus their thoughts, contemplate the wonderful Dharma, and they would not speak to each other, each remaining silent. At that time, the Venerable Anuruddha contemplated the impurity of the body, thinking of relying on joy and peace to enter the first dhyana. At this time, Nandi and Kimbila knew what Anuruddha was thinking, and also contemplated the impurity of the body, thinking of relying on joy and peace to enter the first dhyana. If the Venerable Anuruddha contemplated the second, third, and fourth dhyanas, at this time the Venerable Nandi and Kimbila also contemplated the second, third, and fourth dhyanas. If the Venerable Anuruddha contemplated the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, at this time the Venerable Nandi also contemplated the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception.
。若復尊者阿那律思惟滅盡定，爾時尊者難提，亦復思惟滅盡定。如此諸法，諸賢思惟此法。
爾時，世尊往師子國中。爾時，守國人遙見世尊來，便作是說：「沙門勿來入國中。所以然者，此國中有三族姓子，名阿那律、難提、金毗羅，慎莫觸嬈。」
是時，尊者阿那律以天眼清凈及天耳通，聞守國人與世尊作如是說，使世尊不得入國。是時，尊者阿那律即出告守門人曰：「勿遮，世尊今來，欲至此看。」
是時，尊者阿那律尋入告金毗羅曰：「速來，世尊今在門外。」是時，尊者三人即從三昧起，往至世尊所。到已，頭面禮足，在一面住，各自稱言：「善來，世尊！」尊者阿那律前取世尊缽，尊者難提前敷座，尊者金毗羅取水與世尊洗足。
爾時，世尊告阿那律曰：「汝等三人在此和合，無有他念，乞食如意乎？」
阿那律曰：「如是。世尊！乞食不以為勞。所以然者，若我思惟初禪時，爾時難提、金毗羅亦復思惟初禪。若我思惟二禪、三禪、四禪、空處、識處、不用處、有想無想處、滅盡三昧，爾時難提、金毗羅亦復思惟二禪、三禪、四禪、空處、識處、不用處、有想無想處、滅盡定。如是，世尊！我等思惟此法
現代漢語譯本：如果尊者阿那律在思惟滅盡定時，那時尊者難提也在思惟滅盡定。像這樣，各位賢者都在思惟這種法。 那時，世尊前往師子國。當時，守國的人遠遠看見世尊來了，就說：『沙門不要進入我國。原因是，這個國家有三個族姓子，名叫阿那律、難提、金毗羅，千萬不要去打擾他們。』 當時，尊者阿那律用清凈的天眼和天耳通，聽到守國人對世尊說這樣的話，使世尊不能進入國境。當時，尊者阿那律立刻出來告訴守門人說：『不要阻攔，世尊現在來了，想來這裡看看。』 當時，尊者阿那律隨即進去告訴金毗羅說：『快來，世尊現在在門外。』當時，這三位尊者就從禪定中起身，前往世尊所在的地方。到了之後，他們頭面禮足，站在一邊，各自說道：『世尊，歡迎您來！』尊者阿那律上前接過世尊的缽，尊者難提前去鋪設座位，尊者金毗羅取水給世尊洗腳。 當時，世尊告訴阿那律說：『你們三個人在這裡和睦相處，沒有其他雜念，乞食是否如意呢？』 阿那律說：『是的，世尊！乞食並不覺得勞累。原因是，如果我思惟初禪時，那時難提、金毗羅也在思惟初禪。如果我思惟二禪、三禪、四禪、空處、識處、不用處、有想無想處、滅盡三昧，那時難提、金毗羅也在思惟二禪、三禪、四禪、空處、識處、不用處、有想無想處、滅盡定。像這樣，世尊！我們都在思惟這種法。』
English version: If the Venerable Anuruddha was contemplating the cessation of perception and feeling, at that time, the Venerable Nandiya was also contemplating the cessation of perception and feeling. In this way, all the wise ones contemplate this Dharma. At that time, the Blessed One went to the Lion Country. At that time, the guards of the country, seeing the Blessed One coming from afar, said: 'Ascetic, do not enter the country. The reason is that there are three sons of noble families in this country, named Anuruddha, Nandiya, and Kimbila, do not disturb them.' At that time, the Venerable Anuruddha, with his pure divine eye and divine ear, heard the guards of the country saying these words to the Blessed One, preventing the Blessed One from entering the country. At that time, the Venerable Anuruddha immediately came out and said to the gatekeepers: 'Do not stop him, the Blessed One has come now, and wishes to come here to see.' At that time, the Venerable Anuruddha immediately went in and said to Kimbila: 'Come quickly, the Blessed One is now outside the gate.' At that time, the three Venerables arose from their samadhi and went to where the Blessed One was. Having arrived, they bowed their heads to his feet, stood to one side, and each said: 'Welcome, Blessed One!' The Venerable Anuruddha went forward to take the Blessed One's bowl, the Venerable Nandiya went forward to spread out a seat, and the Venerable Kimbila took water to wash the Blessed One's feet. At that time, the Blessed One said to Anuruddha: 'You three are here in harmony, without other thoughts, is your alms-seeking going well?' Anuruddha said: 'Yes, Blessed One! Alms-seeking is not tiring. The reason is that if I am contemplating the first jhana, at that time, Nandiya and Kimbila are also contemplating the first jhana. If I am contemplating the second jhana, third jhana, fourth jhana, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, the cessation of perception and feeling, at that time, Nandiya and Kimbila are also contemplating the second jhana, third jhana, fourth jhana, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, the cessation of perception and feeling. In this way, Blessed One! We are contemplating this Dharma.'
。」
世尊告曰：「善哉！善哉！阿那律！汝為頗有是時更得上人法乎？」
阿那律報曰：「如是。世尊！我等更得上人法。」
世尊告曰：「何者是上人之法？」
阿那律曰：「有此妙法，出上人法上，若復我等以慈心，遍滿一方，二方、三方、四方亦復如是，四維上下亦復如是，一切中一切，以慈心遍滿其中，無數無限，不可稱計，而自遊戲。復以悲心、喜心、護心，遍滿一方，二方、三方、四方亦復如是，四維上下而自遊戲。是謂，世尊！我等更得此上人之法。」
爾時，尊者難提、金毗羅語阿那律曰：「我等何日至汝許問此義乎？今在世尊前而自稱說。」
阿那律曰：「汝等亦未曾至我許而問此義？但諸天來至我所而說此義。是故，在世尊前而說此義耳。但我長夜之中知諸賢心意，然諸賢得此三昧故，在世尊前說此語耳。」
爾時，說此法時，長壽大將至世尊所，頭面禮足，在一面坐。是時，長壽大將白世尊曰：「今日，世尊與此諸人而說法乎？」
是時，世尊以此因緣具向長壽大將說之。
是時，大將白世尊曰：「跋耆大國快得大利，有此三族姓子而自游化：阿那律、難提、金毗羅
現代漢語譯本 世尊告訴阿那律說：『好啊！好啊！阿那律！你是否曾經在某個時候獲得過超越常人的修行境界呢？』 阿那律回答說：『是的，世尊！我們獲得了超越常人的修行境界。』 世尊問：『什麼是超越常人的修行境界呢？』 阿那律說：『有這樣一種微妙的修行方法，超越了常人的境界。如果我們以慈愛之心，遍滿一方，二方、三方、四方也是如此，四維上下也是如此，一切之中，都以慈愛之心遍滿，無數無量，不可計數，並且自在地安住其中。再以悲憫之心、喜悅之心、護念之心，遍滿一方，二方、三方、四方也是如此，四維上下也自在地安住其中。這就是，世尊！我們所獲得的超越常人的修行境界。』 這時，尊者難提、金毗羅對阿那律說：『我們什麼時候才能到你那裡請教這個道理呢？現在竟然在世尊面前自己說出來了。』 阿那律說：『你們也未曾到我這裡來請教這個道理啊？是諸天來到我這裡告訴我的這個道理。所以，才在世尊面前說出這個道理。但我長久以來了解各位的心意，各位也因為獲得了這種三昧，所以才在世尊面前說出這些話。』 這時，在宣說此法的時候，長壽大將來到世尊處，頂禮佛足，在一旁坐下。這時，長壽大將對世尊說：『今天，世尊是在給這些人說法嗎？』 這時，世尊把這個因緣詳細地告訴了長壽大將。 這時，大將對世尊說：『跋耆大國真是獲得了巨大的利益，有這三位族姓子在這裡游化：阿那律、難提、金毗羅。』
English version The World-Honored One said to Aniruddha, 'Excellent! Excellent! Aniruddha! Have you ever at any time attained a state of practice beyond that of ordinary people?' Aniruddha replied, 'Yes, World-Honored One! We have attained a state of practice beyond that of ordinary people.' The World-Honored One asked, 'What is this state of practice beyond that of ordinary people?' Aniruddha said, 'There is a wonderful method of practice that transcends the state of ordinary people. If we, with a heart of loving-kindness, pervade one direction, and likewise two, three, and four directions, and likewise the four intermediate directions, above and below, and in all things, pervade with loving-kindness, countless, immeasurable, and beyond reckoning, and abide therein freely. Then, with a heart of compassion, a heart of joy, and a heart of equanimity, pervade one direction, and likewise two, three, and four directions, and likewise the four intermediate directions, above and below, and abide therein freely. This, World-Honored One, is the state of practice beyond that of ordinary people that we have attained.' At that time, the Venerables Nanda and Kimpila said to Aniruddha, 'When will we ever get to ask you about this teaching? Now you are speaking of it yourself in front of the World-Honored One.' Aniruddha said, 'You have never come to me to ask about this teaching. It was the devas who came to me and told me about this teaching. Therefore, I am speaking of it in front of the World-Honored One. But I have long understood the minds of you all, and you all have attained this samadhi, so you are speaking these words in front of the World-Honored One.' At that time, while this Dharma was being spoken, the great general Long-Life came to the World-Honored One, bowed his head to his feet, and sat to one side. Then, the great general Long-Life said to the World-Honored One, 'Today, is the World-Honored One teaching the Dharma to these people?' Then, the World-Honored One explained the cause and conditions in detail to the great general Long-Life. Then, the great general said to the World-Honored One, 'The Vajji country has truly gained great benefit, having these three sons of noble families wandering and teaching: Aniruddha, Nanda, and Kimpila.'
。」
世尊告曰：「如是，大將！如汝所言，跋耆大國快得善利。且舍跋耆大國，摩竭大國快得善利，乃有此三族姓子。若當摩竭大國人民之類，憶此三族姓子，便長夜獲安隱。大將當知，若縣邑城郭有此三族姓子者，彼城郭之中，人民之類，長夜獲安隱。此三族姓子所生之家，亦獲大利，乃能生此上尊之人，彼父母五種親族，若當憶此三人者，亦獲大利。若復天、龍、鬼神憶此三族姓子者，亦獲大利。若有人嘆說阿羅漢者，亦當嘆說此三人。若有人嘆說無貪慾、無愚癡、無瞋恚者，亦當嘆說此三人。若有人嘆說此福田者，亦當嘆說此三人。如我於三阿僧祇劫所行勤苦，成無上道，使此三人成此法義。是故，大將！當於此三族姓子，起歡喜心。如是，大將！當作是學。」
爾時，大將聞世尊所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有三結使，繫縛眾生，不能從此岸至彼岸。云何為三？所謂身邪、戒盜、疑。」
「彼云何名為身邪？所謂計身有我，生吾我之想，有眾生想，有命、有壽、有人、有士夫、有緣、有著，是謂名為身邪之結
現代漢語譯本 世尊告訴他說：『是的，大將！正如你所說，跋耆大國確實獲得了很大的利益。且不說跋耆大國，摩竭大國也獲得了很大的利益，因為有這三位族姓之子。如果摩竭大國的人民能夠憶念這三位族姓之子，就會長夜獲得安穩。大將應當知道，如果縣邑城郭有這三位族姓之子，那麼這個城郭中的人民，就會長夜獲得安穩。這三位族姓之子所出生的家庭，也獲得很大的利益，因為能夠生出如此尊貴的人。他們的父母和五種親族，如果能夠憶念這三人，也會獲得很大的利益。如果天、龍、鬼神能夠憶念這三位族姓之子，也會獲得很大的利益。如果有人讚嘆阿羅漢，也應當讚歎這三人。如果有人讚嘆沒有貪慾、沒有愚癡、沒有瞋恚的人，也應當讚歎這三人。如果有人讚嘆這福田，也應當讚歎這三人。就像我經過三大阿僧祇劫所行的勤苦，才成就無上道，也使得這三人成就了這種法義。所以，大將！應當對這三位族姓之子，生起歡喜心。是的，大將！應當這樣學習。』 當時，大將聽聞世尊所說，歡喜地奉行。 （九） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有三種結使，束縛眾生，使他們不能從此岸到達彼岸。哪三種呢？就是身邪、戒盜、疑。』 『什麼叫做身邪呢？就是認為身體有我，產生我、我的想法，有眾生想，有命、有壽、有人、有士夫、有緣、有執著，這就叫做身邪的結使。』
English version The World Honored One said, 'Yes, great general! As you have said, the Vajji great nation has indeed gained great benefit. Leaving aside the Vajji great nation, the Magadha great nation has also gained great benefit, because there are these three sons of noble families. If the people of the Magadha great nation can remember these three sons of noble families, they will obtain peace and security throughout the long night. Great general, you should know that if a county or city has these three sons of noble families, then the people in that city will obtain peace and security throughout the long night. The families from which these three sons of noble families are born also gain great benefit, because they are able to give birth to such noble people. Their parents and five kinds of relatives, if they can remember these three, will also gain great benefit. If gods, dragons, and spirits can remember these three sons of noble families, they will also gain great benefit. If someone praises an Arhat, they should also praise these three. If someone praises those without greed, without ignorance, and without anger, they should also praise these three. If someone praises this field of merit, they should also praise these three. Just as I have practiced diligently for three great asamkhya kalpas to achieve the unsurpassed path, I have also enabled these three to achieve this Dharma meaning. Therefore, great general! You should generate joy in your heart for these three sons of noble families. Yes, great general! You should learn in this way.' At that time, the great general, having heard what the World Honored One had said, joyfully practiced it. (Nine) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks, 'There are three fetters that bind sentient beings, preventing them from crossing from this shore to the other shore. What are the three? They are the view of self, the theft of precepts, and doubt.' 'What is called the view of self? It is the view that the body has a self, giving rise to the thought of 'I' and 'mine', the thought of sentient beings, the thought of life, the thought of lifespan, the thought of a person, the thought of a man, the thought of conditions, and the thought of attachment. This is called the fetter of the view of self.'
。
「云何名為疑結？所謂有我耶？無我耶？有生耶？無生耶？有我、人、壽命耶？無我、人、壽命耶？有父母耶？無父母耶？有今世、後世耶？無今世、後世耶？有沙門、婆羅門耶？無沙門、婆羅門耶？世有阿羅漢耶？世無阿羅漢耶？有得證者耶？無得證者耶？是謂名為疑結。
「彼云何名為戒盜結？所謂戒盜者，我當以此戒生大姓家，生長者家，生婆羅門家，若生天上及諸神中，是謂名為戒盜結。
「是謂，比丘！有此三結繫縛眾生，不能從此岸至彼岸，猶如兩牛同一軛，終不相離。此眾生類，亦復如是，三結所繫，不能得從此岸至彼岸。
「云何此岸？云何彼岸？所謂此岸者身邪是，彼岸者所謂身邪滅是。是謂，比丘！三結繫縛眾生，不能從此岸至彼岸。是故，諸比丘！當求方便，滅此三結。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「此三三昧。云何為三？空三昧、無愿三昧、無想三昧。
「彼云何名為空三昧？所謂空者，觀一切諸法，皆悉空虛，是謂名為空三昧
現代漢語譯本 『什麼叫做疑結呢？就是疑惑：有我嗎？沒有我嗎？有生嗎？沒有生嗎？有我、人、壽命嗎？沒有我、人、壽命嗎？有父母嗎？沒有父母嗎？有今世、後世嗎？沒有今世、後世嗎？有沙門、婆羅門嗎？沒有沙門、婆羅門嗎？世上有阿羅漢嗎？世上沒有阿羅漢嗎？有得證悟的人嗎？沒有得證悟的人嗎？這就叫做疑結。』 『什麼叫做戒盜結呢？就是認為：我應當憑藉持守這些戒律，投生到大姓人家，投生長者之家，投生婆羅門之家，或者投生到天上以及諸神之中。這就叫做戒盜結。』 『比丘們！這就是這三種結縛束縛眾生，使他們不能從這岸到達彼岸，就像兩頭牛同用一個軛，始終不能分離一樣。這些眾生也是這樣，被這三種結縛束縛，不能從這岸到達彼岸。』 『什麼叫做此岸？什麼叫做彼岸呢？所謂此岸，就是指身見邪見；所謂彼岸，就是指身見邪見的滅除。比丘們！這就是這三種結縛束縛眾生，使他們不能從這岸到達彼岸。因此，各位比丘！應當尋求方便，滅除這三種結縛。各位比丘！應當這樣學習。』 當時，各位比丘聽了佛所說，歡喜奉行。 （一〇） 我聽佛這樣說： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴各位比丘：『有這三種三昧。哪三種呢？空三昧、無愿三昧、無想三昧。』 『什麼叫做空三昧呢？所謂空，就是觀察一切諸法，都完全是空虛的，這就叫做空三昧。』
English version 'What is called the fetter of doubt? It is doubting: Is there a self? Is there no self? Is there birth? Is there no birth? Is there a self, a person, a life span? Is there no self, no person, no life span? Are there parents? Are there no parents? Is there this world, the next world? Is there no this world, no next world? Are there ascetics and Brahmins? Are there no ascetics and Brahmins? Are there Arhats in the world? Are there no Arhats in the world? Are there those who have attained enlightenment? Are there none who have attained enlightenment? This is called the fetter of doubt.' 'What is called the fetter of attachment to rites and rituals? It is thinking: By adhering to these precepts, I shall be reborn into a noble family, a wealthy family, a Brahmin family, or be reborn in the heavens and among the gods. This is called the fetter of attachment to rites and rituals.' 'Monks! These are the three fetters that bind beings, preventing them from crossing from this shore to the other shore, just as two oxen yoked together cannot be separated. These beings are also like this, bound by these three fetters, unable to cross from this shore to the other shore.' 'What is this shore? What is the other shore? This shore refers to the wrong view of self; the other shore refers to the cessation of the wrong view of self. Monks! These are the three fetters that bind beings, preventing them from crossing from this shore to the other shore. Therefore, monks! You should seek the means to eradicate these three fetters. Thus, monks! You should train yourselves.' At that time, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (10) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'There are these three samadhis. What are the three? The empty samadhi, the wishless samadhi, and the signless samadhi.' 'What is called the empty samadhi? Empty means observing all dharmas as completely empty and void. This is called the empty samadhi.'
。
「彼云何名為無想三昧？所謂無想者，於一切諸法，都無想念，亦不可見，是謂名為無想三昧。
「云何名為無愿三昧？所謂無愿者，於一切諸法，亦不願求，是謂名為無愿三昧。
「如是，比丘！有不得此三三昧，久在生死，不能自覺寤。如是，諸比丘！當求方便，得此三三昧。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
幢、毗沙、法王 瞿默、神足化 齋戒、現在前 長壽、結、三昧
增壹阿含經卷第十六 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第十七
東晉罽賓三藏瞿曇僧伽提婆譯
四諦品第二十五
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修行四諦之法。云何為四？所謂初苦諦，義不可盡，義不可窮，說法無盡。第二者苦習諦，義不可盡，義不可窮，說法無盡。第三者苦盡諦，義不可盡，義不可窮，說法無盡。第四者苦出要諦，義不可盡，義不可窮，說法無盡
現代漢語譯本 『什麼是無想三昧？』所謂無想，就是對一切事物都沒有任何想法和念頭，也無法看見，這稱為無想三昧。 『什麼是無愿三昧？』所謂無愿，就是對一切事物都沒有任何願望和追求，這稱為無愿三昧。 『像這樣，比丘們！』有些人無法獲得這三種三昧，長期在生死輪迴中，不能自己覺悟。『像這樣，比丘們！』應當尋求方法，獲得這三種三昧。『像這樣，比丘們！』應當這樣學習。 當時，比丘們聽了佛的教誨，歡喜地奉行。 幢、毗沙、法王，瞿默、神足化，齋戒、現在前，長壽、結、三昧。 《增一阿含經》卷第十六 《大正藏》第02冊 No. 0125 《增一阿含經》 《增一阿含經》卷第十七 東晉罽賓三藏瞿曇僧伽提婆譯 四諦品第二十五 （一） 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴眾比丘：『應當修行四諦之法。什麼是四諦呢？』第一是苦諦，其意義無窮無盡，說法也無窮無盡。第二是苦集諦，其意義無窮無盡，說法也無窮無盡。第三是苦滅諦，其意義無窮無盡，說法也無窮無盡。第四是苦出要諦，其意義無窮無盡，說法也無窮無盡。
English version 'What is called the Samadhi of No-Thought?' The so-called no-thought is that, regarding all things, there are no thoughts or ideas, nor can they be seen. This is called the Samadhi of No-Thought. 'What is called the Samadhi of No-Wish?' The so-called no-wish is that, regarding all things, there are no wishes or pursuits. This is called the Samadhi of No-Wish. 'Like this, monks!' Some people cannot obtain these three Samadhis, and they remain in the cycle of birth and death for a long time, unable to awaken themselves. 'Like this, monks!' You should seek methods to obtain these three Samadhis. 'Like this, monks!' You should learn in this way. At that time, the monks, having heard the Buddha's teachings, joyfully practiced them. Banner, Vaisakha, Dharma King, Goma, Supernatural Transformation, Fasting, Present, Longevity, Knot, Samadhi. Ekottara Agama Sutra, Volume 16 Taisho Tripitaka, Volume 02, No. 0125, Ekottara Agama Sutra Ekottara Agama Sutra, Volume 17 Translated by the Tripiṭaka Master Gautama Saṃghadeva of Kipin during the Eastern Jin Dynasty Chapter 25 on the Four Noble Truths (1) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. At that time, the World Honored One told the monks: 'You should practice the Dharma of the Four Noble Truths. What are the four? The first is the Noble Truth of Suffering, its meaning is inexhaustible, its explanation is inexhaustible. The second is the Noble Truth of the Cause of Suffering, its meaning is inexhaustible, its explanation is inexhaustible. The third is the Noble Truth of the Cessation of Suffering, its meaning is inexhaustible, its explanation is inexhaustible. The fourth is the Noble Truth of the Path to the Cessation of Suffering, its meaning is inexhaustible, its explanation is inexhaustible.'
「彼云何名為苦諦？所謂苦諦者，生苦、老苦、病苦、死苦、憂悲惱苦、怨憎會苦、恩愛別離苦、所欲不得苦，取要言之，五盛陰苦，是謂名為苦諦。
「彼云何名為苦習諦？所謂習諦者，愛與欲相應，心恒染著，是謂名為苦習諦。
「彼云何名為苦盡諦？所謂盡諦者，欲愛永盡無餘，不復更造，是謂名為苦盡諦。
「彼云何名為苦出要諦？所謂苦出要諦者，謂賢聖八品道，所謂正見、正治、正語、正行、正命、正方便、正念、正三昧，是謂名為苦出要諦。
「如是，比丘！有此四諦，實有不虛，世尊之所說，故名為諦。諸有眾生，二足、三足、四足，欲者、色者、無色者，有想、無想者，如來最上。然成此四諦，故名為四諦。是謂，比丘！有此四諦。然不覺知，長處生死，輪轉五道。我今以得此四諦，從此岸至彼岸，成就此義，斷生死根本，更不復受有，如實知之。」
爾時，世尊便說此偈：
「今有四諦法， 如實而不知， 輪轉生死中， 終不有解脫。 如今有四諦， 以覺以曉了， 以斷生死根， 更亦不受有。
「若有四部之眾，不得此諦，不覺不知，便隨五道。是故，諸比丘！當作方便，成此四諦。如是，諸比丘！當作是學
現代漢語譯本：'什麼是被稱為苦諦？所謂的苦諦，指的是生之苦、老之苦、病之苦、死之苦、憂愁悲傷惱怒之苦、怨恨憎惡相遇之苦、恩愛別離之苦、所求不得之苦。總而言之，五蘊熾盛之苦，這就是所謂的苦諦。' '什麼是被稱為苦習諦？所謂的習諦，指的是愛慾與貪念相應，內心持續執著，這就是所謂的苦習諦。' '什麼是被稱為苦盡諦？所謂的盡諦，指的是對愛慾永遠斷絕，沒有剩餘，不再造作，這就是所謂的苦盡諦。' '什麼是被稱為苦出要諦？所謂的苦出要諦，指的是賢聖的八正道，即正見、正思惟、正語、正業、正命、正精進、正念、正定，這就是所謂的苦出要諦。' '比丘們！這四諦是真實不虛的，是世尊所宣說的，所以稱為諦。一切眾生，無論是兩足、三足、四足，有欲、有色、無色，有想、無想，如來都是最上的。因為成就這四諦，所以稱為四諦。比丘們！這四諦是存在的。然而，如果不能覺知，就會長久地處於生死輪迴，在五道中流轉。我現在因為證得了這四諦，從生死此岸到達涅槃彼岸，成就了這個意義，斷除了生死的根本，不再受後有，如實地知曉了這一切。' '那時，世尊便說了這首偈語：' '如今有四諦之法，如實存在卻不被知曉，在生死輪迴中流轉，終究無法解脫。如今有四諦，如果能夠覺悟並明瞭，就能斷除生死的根本，不再受後有。' '如果四部弟子不能證得此諦，不覺不知，就會隨順五道輪迴。因此，各位比丘！應當努力修行，成就這四諦。比丘們！應當如此學習。'
English version: 'What is called the Truth of Suffering? The so-called Truth of Suffering refers to the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of sorrow, lamentation, pain, grief, and despair, the suffering of encountering what one dislikes, the suffering of separation from what one loves, and the suffering of not getting what one desires. In short, the suffering of the five aggregates clinging to existence is what is called the Truth of Suffering.' 'What is called the Truth of the Origin of Suffering? The so-called Truth of Origin refers to craving and desire, with the mind constantly attached, which is what is called the Truth of the Origin of Suffering.' 'What is called the Truth of the Cessation of Suffering? The so-called Truth of Cessation refers to the complete and utter cessation of craving and desire, with no residue, and no further creation, which is what is called the Truth of the Cessation of Suffering.' 'What is called the Truth of the Path Leading to the Cessation of Suffering? The so-called Truth of the Path Leading to the Cessation of Suffering refers to the Noble Eightfold Path, namely, Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration, which is what is called the Truth of the Path Leading to the Cessation of Suffering.' 'Thus, monks! These Four Noble Truths are real and not false, spoken by the World Honored One, and therefore called Truths. Among all beings, whether two-legged, three-legged, or four-legged, whether with desire, with form, or without form, whether with perception or without perception, the Tathagata is the highest. Because these Four Noble Truths are accomplished, they are called the Four Noble Truths. Monks! These Four Noble Truths exist. However, if one does not realize them, one will long remain in the cycle of birth and death, revolving in the five realms. Now, because I have attained these Four Noble Truths, I have crossed from this shore of birth and death to the other shore of Nirvana, accomplished this meaning, cut off the root of birth and death, and will no longer be subject to future existence, truly knowing all of this.' 'At that time, the World Honored One spoke this verse:' 'Now there are the Four Noble Truths, existing in reality but not known, revolving in the cycle of birth and death, and ultimately there is no liberation. Now there are the Four Noble Truths, if one can awaken and understand them, one can cut off the root of birth and death, and no longer be subject to future existence.' 'If the four assemblies of disciples do not attain these Truths, and do not awaken or understand them, they will follow the five realms of rebirth. Therefore, monks! You should make effort to cultivate and accomplish these Four Noble Truths. Monks! You should learn in this way.'
。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此四法，多饒益人。云何為四？第一法者當親近善知識，第二者當聞法，第三者當知法，第四者當法法相明。是謂，比丘！有此四法，多饒益人。是故，諸比丘！當求方便，成此四法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告阿難曰：「若如來出現於世時，便有四未曾有法出現於世。云何為四？此眾生類多有所著，若說不染著法時，亦復承受，念修行之，心不遠離。若如來出現於世時，有此四未曾有法出現於世，是謂初未曾有法出現於世。
「複次，阿難！輪轉不住，恒在五道，正使欲說法時，亦復承受，心不遠離。若如來出現世時，有此二未曾有法出現於世。
「複次，阿難！此眾生類，恒懷憍慢，不去心首，若使說法，亦復承受，心不遠離。然復，阿難！此眾生類，恒懷憍慢，不去須臾，設復說法時，亦復承受，是謂第三未曾有法出現於世
當時，眾比丘聽聞佛陀所說，歡喜地遵照實行。 （二） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有這四種法，對人有很大的益處。哪四種呢？第一是應當親近善知識，第二是應當聽聞佛法，第三是應當理解佛法，第四是應當在佛法和佛法之間相互明瞭。這就是，比丘們！這四種法，對人有很大的益處。因此，比丘們！應當尋求方便，成就這四種法。』 如此，比丘們！應當這樣學習。 當時，眾比丘聽聞佛陀所說，歡喜地遵照實行。 （三） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴阿難：『如果如來出現在世間時，就會有四種前所未有的法出現在世間。哪四種呢？這些眾生大多有所執著，如果說不執著的法時，他們也會接受，並唸誦修行，心不遠離。如果如來出現在世間時，就會有這四種前所未有的法出現在世間，這是第一種前所未有的法出現在世間。 『其次，阿難！眾生在五道中輪轉不停，即使想要說法時，他們也會接受，心不遠離。如果如來出現在世間時，就會有這第二種前所未有的法出現在世間。 『其次，阿難！這些眾生，常常懷有驕慢之心，不肯放下，如果說法，他們也會接受，心不遠離。然而，阿難！這些眾生，常常懷有驕慢之心，片刻不肯放下，即使說法時，他們也會接受，這是第三種前所未有的法出現在世間。
At that time, the monks, having heard what the Buddha said, joyfully practiced accordingly. (Two) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'There are these four dharmas that greatly benefit people. What are the four? The first is to associate with good teachers, the second is to listen to the Dharma, the third is to understand the Dharma, and the fourth is to be clear about the meaning of the Dharma in relation to other dharmas. These, monks! are the four dharmas that greatly benefit people. Therefore, monks! you should seek ways to accomplish these four dharmas.' Thus, monks! you should learn in this way. At that time, the monks, having heard what the Buddha said, joyfully practiced accordingly. (Three) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One said to Ananda: 'If the Tathagata appears in the world, then four unprecedented dharmas appear in the world. What are the four? These sentient beings are mostly attached to things, and if the Dharma of non-attachment is spoken, they will also accept it, recite it, practice it, and their minds will not stray from it. If the Tathagata appears in the world, these four unprecedented dharmas will appear in the world, and this is the first unprecedented dharma to appear in the world.' 'Furthermore, Ananda! Sentient beings are constantly revolving in the five paths, and even when they want to hear the Dharma, they will accept it, and their minds will not stray from it. If the Tathagata appears in the world, this second unprecedented dharma will appear in the world.' 'Furthermore, Ananda! These sentient beings constantly harbor arrogance and do not let go of it. If the Dharma is spoken, they will also accept it, and their minds will not stray from it. However, Ananda! These sentient beings constantly harbor arrogance and do not let go of it for even a moment. Even when the Dharma is spoken, they will also accept it. This is the third unprecedented dharma to appear in the world.'
。
「複次，阿難！此眾生類，無明所覆，設復說有明法時，亦復承受而不忘失。若復，阿難！說此有明、無明法時，而心意柔和，恒喜修行。是謂，阿難！若如來出現世時，便有此四未曾有法出現於世。若有多薩阿竭現在時，便有此四未曾有法出現於世。是故，阿難！當發喜心向如來所。如是，阿難！當作是學。」
爾時，阿難聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說擔，亦當說持擔人，亦當說擔因緣，亦當說舍擔。汝等比丘，諦聽！諦聽！善思念之，我今當說。」
諸比丘對曰：「如是。世尊！」是時，諸比丘從佛受教。
世尊告曰：「彼云何名為擔？所謂五盛陰是。云何為五？所謂色、痛、想、行、識陰，是謂名為擔。
「彼云何名為持擔人？所謂持擔人者，人身是也。字某、名某，如是生，食如是食，受如是苦樂，壽命長短，是謂名為持擔人。
「彼云何名為擔因緣？所謂擔因緣者，愛著因緣是。與欲共俱，心不遠離，是謂名為擔因緣。
「彼云何名為當舍離擔？所謂能使彼愛永盡無餘，已除、已吐。是謂，比丘！名舍離擔
現代漢語譯本： 『再者，阿難！這些眾生，被無明所覆蓋，即使有人宣說光明之法時，他們也能接受而不遺忘。如果，阿難！有人宣說這光明和無明之法時，他們的心意柔和，並且恒常喜歡修行。這就是，阿難！如果如來出現在世間時，就會有這四種未曾有過的法出現在世間。如果有許多薩阿竭（如來）出現時，就會有這四種未曾有過的法出現在世間。因此，阿難！應當對如來生起歡喜心。阿難！應當這樣學習。』 當時，阿難聽聞佛所說，歡喜地奉行。
（四）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『我現在要說擔子，也要說扛擔子的人，也要說擔子的因緣，也要說放下擔子。你們這些比丘，仔細聽！仔細聽！好好思考，我現在要說了。』
眾比丘回答說：『是的，世尊！』當時，眾比丘從佛陀那裡接受教誨。
世尊說：『那什麼叫做擔子呢？就是所謂的五盛陰。哪五種呢？就是色陰、痛陰、想陰、行陰、識陰，這就叫做擔子。
『那什麼叫做扛擔子的人呢？所謂扛擔子的人，就是人的身體。名字叫某某，這樣出生，吃這樣的食物，感受這樣的苦樂，壽命長短，這就叫做扛擔子的人。
『那什麼叫做擔子的因緣呢？所謂擔子的因緣，就是愛著的因緣。與慾望共同存在，心不遠離，這就叫做擔子的因緣。
『那什麼叫做應當舍離的擔子呢？所謂能夠使那愛永遠斷盡無餘，已經去除、已經吐出。這就是，比丘！叫做舍離擔子。』
English version: 'Furthermore, Ananda! These sentient beings, covered by ignorance, even if someone speaks of the Dharma of light, they can accept it without forgetting. If, Ananda! someone speaks of this Dharma of light and ignorance, their minds are gentle, and they constantly delight in practice. This is, Ananda! if a Tathagata appears in the world, then these four unprecedented Dharmas will appear in the world. If many Sagatas (Tathagatas) appear, then these four unprecedented Dharmas will appear in the world. Therefore, Ananda! you should generate a joyful heart towards the Tathagata. Ananda! you should learn in this way.' At that time, Ananda, having heard what the Buddha said, joyfully practiced it.
(Four)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti.
At that time, the World Honored One told the monks: 'I will now speak of the burden, and also of the one who carries the burden, and also of the cause of the burden, and also of the letting go of the burden. You monks, listen carefully! Listen carefully! Think well, I will now speak.'
The monks replied: 'Yes, World Honored One!' At that time, the monks received the teachings from the Buddha.
The World Honored One said: 'What is called the burden? It is the so-called five aggregates of clinging. What are the five? They are the aggregates of form, feeling, perception, mental formations, and consciousness, this is called the burden.'
'What is called the one who carries the burden? The so-called one who carries the burden is the human body. Named so-and-so, born in this way, eating such food, experiencing such suffering and joy, with a lifespan of such length, this is called the one who carries the burden.'
'What is called the cause of the burden? The so-called cause of the burden is the cause of attachment. Existing together with desire, the mind does not separate, this is called the cause of the burden.'
'What is called the burden that should be let go? The so-called ability to make that attachment completely cease without remainder, already removed, already expelled. This is, monks! called letting go of the burden.'
。
「如是，比丘！我今已說擔，已說擔因緣，已說持擔人，已說舍擔，然諸如來所應行者，我今已辦。若樹下、空處、露坐，常念坐禪，莫行放逸。」
爾時，世尊便說此偈：
「當念舍重擔， 更莫造新擔， 擔是世間病， 舍擔第一樂。 亦當除愛結， 及舍非法行， 盡當舍離此， 更不復受愛。
「是故，諸比丘！當作方便，舍離於擔。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此四生。云何為四？所謂卵生、胎生、濕生、化生。
「彼云何名為卵生？所謂卵生者，雞、雀、烏、鵲、孔雀、蛇、魚、蟻子之屬，皆是卵生。是謂名為卵生。
「彼云何名為胎生？所謂人及畜生，至二足蟲，是謂名為胎生。
「彼云何名為因緣生？所謂腐肉中蟲、廁中蟲、如尸中蟲。如是之屬，皆名為因緣生。
「彼云何名為化生？所謂諸天、大地獄、餓鬼、若人、若畜生，是謂名為化生。是謂，比丘！有此四生。諸比丘舍離此四生，當求方便，成四諦法。如是，諸比丘！當作是學
現代漢語譯本 『正是這樣，比丘們！我已經說了負擔，說了負擔的起因，說了承擔負擔的人，說了放下負擔。然而，如來所應做的事，我已經完成了。你們應當在樹下、空曠處、露天處，常常正念禪坐，不要放逸。』 那時，世尊便說了這首偈： 『應當想著放下重擔， 不要再製造新的負擔， 負擔是世間的病痛， 放下負擔是第一快樂。 也應當去除愛慾的束縛， 以及捨棄不合法的行為， 完全應當捨棄這些， 不再重新承受愛慾。』 『因此，比丘們！應當努力方便，捨棄負擔。就這樣，比丘們！應當這樣學習。』 那時，比丘們聽了佛所說，歡喜地奉行。 （五） 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。 那時，世尊告訴眾比丘：『有這四種出生方式。哪四種呢？就是卵生、胎生、濕生、化生。』 『什麼叫做卵生呢？所謂卵生，就是雞、麻雀、烏鴉、喜鵲、孔雀、蛇、魚、螞蟻之類的，都是卵生。這就叫做卵生。』 『什麼叫做胎生呢？所謂人以及畜生，乃至兩足的蟲子，這就叫做胎生。』 『什麼叫做因緣生呢？所謂腐肉中的蟲子、廁所中的蟲子、屍體中的蟲子。像這些之類的，都叫做因緣生。』 『什麼叫做化生呢？所謂諸天、大地獄、餓鬼，以及人、畜生，這就叫做化生。』 『這就是，比丘們！有這四種出生方式。諸位比丘應當舍離這四種出生方式，應當尋求方便，成就四諦法。就這樣，比丘們！應當這樣學習。』
English version 'Thus it is, monks! I have now spoken of the burden, spoken of the cause of the burden, spoken of the bearer of the burden, and spoken of the laying down of the burden. However, what the Tathagatas should do, I have now accomplished. You should always sit in mindfulness and meditation under trees, in empty places, and in open spaces, and not be negligent.' At that time, the World-Honored One spoke this verse: 'One should think of laying down the heavy burden, And not create new burdens, The burden is the disease of the world, Laying down the burden is the first happiness. One should also remove the bonds of desire, And abandon unlawful conduct, One should completely abandon these, And not again receive desire.' 'Therefore, monks! You should strive to abandon the burden. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha had said, joyfully practiced it. (5) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One told the monks: 'There are these four kinds of birth. What are the four? They are birth from eggs, birth from wombs, birth from moisture, and birth by transformation.' 'What is called birth from eggs? Those born from eggs are chickens, sparrows, crows, magpies, peacocks, snakes, fish, and ants, all of which are born from eggs. This is called birth from eggs.' 'What is called birth from wombs? Humans and animals, even two-legged insects, are called birth from wombs.' 'What is called birth from conditions? Insects in decaying flesh, insects in toilets, and insects in corpses. Such beings are all called birth from conditions.' 'What is called birth by transformation? Devas, the great hells, hungry ghosts, and humans and animals, are called birth by transformation.' 'These are, monks! the four kinds of birth. Monks, you should abandon these four kinds of birth and seek the means to achieve the Four Noble Truths. Thus, monks! You should learn in this way.'
。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，尊者舍利弗、尊者目揵連在羅閱城迦蘭陀竹園所。
爾時，舍利弗告諸比丘：「世間有此四人。云何為四？所謂第一人者與結相隨，然內有結而不知。或有一人與結相隨，然內有結如實知之。或有一人不與結相隨，然內無結如實而不知。或有一人不與結相隨，然內無結如實知之。
「諸賢當知，第一人者與結相隨，然內有結而不知，此二有結人中，此人最為下賤。所謂彼第二人與結相隨，內有結如實知之，此人極為妙。彼第三人不與結相隨，內無結如實而不知，此人於二無結人中，此人最為下賤。所謂彼第四人不與結相隨，內無結如實知之，此人于無結人中最為第一。諸賢當知，世間有此四人。」
是時，尊者目連問舍利弗曰：「有何因緣，有結相隨人，一人下賤，一人最妙？復有何因緣，此二無結人相隨，一人下賤，一人最妙？」
舍利弗對曰：「彼與結相隨，內有結如實不知。彼人作是念：『我當作凈想。』彼便思惟作凈想。當作凈想時，便起欲心，以起欲心已，便有貪慾、瞋恚、癡心而命終。爾時，不求方便，滅此欲心，便有瞋恚、愚癡之心而命終
那時，眾比丘聽聞佛陀所說，歡喜地遵照奉行。 （六） 我聽聞是這樣的： 一時，尊者舍利弗和尊者目犍連在王舍城的迦蘭陀竹園。 當時，舍利弗告訴眾比丘：『世間有這四種人。哪四種呢？第一種人被煩惱束縛，但內心有煩惱卻不知道。有的人被煩惱束縛，但內心有煩惱如實知道。有的人不被煩惱束縛，但內心沒有煩惱卻不知道。有的人不被煩惱束縛，而且內心沒有煩惱如實知道。』 『諸位賢者應當知道，第一種人被煩惱束縛，但內心有煩惱卻不知道，這兩種有煩惱的人中，這個人最為低下。而第二種人被煩惱束縛，內心有煩惱如實知道，這個人極為殊勝。第三種人不被煩惱束縛，內心沒有煩惱卻不知道，這兩種沒有煩惱的人中，這個人最為低下。而第四種人不被煩惱束縛，內心沒有煩惱如實知道，這個人沒有煩惱的人中最為第一。諸位賢者應當知道，世間有這四種人。』 這時，尊者目犍連問舍利弗說：『有什麼因緣，被煩惱束縛的人，一人低下，一人最殊勝？又有什麼因緣，這兩種沒有煩惱的人，一人低下，一人最殊勝？』 舍利弗回答說：『那被煩惱束縛，內心有煩惱卻不知道的人，他會這樣想：『我應當作清凈想。』他便思惟作清凈想。當他作清凈想時，便會生起慾望之心，因為生起慾望之心，便會有貪慾、瞋恚、愚癡之心而死去。那時，他不尋求方便，滅除這慾望之心，便帶著瞋恚、愚癡之心而死去。
At that time, the monks, having heard what the Buddha had said, joyfully followed and practiced it. (Six) Thus have I heard: At one time, the venerable Sariputra and the venerable Maudgalyayana were at the Kalandaka Bamboo Grove in Rajagriha. Then, Sariputra said to the monks: 'There are these four kinds of people in the world. What four? The first person is bound by defilements, yet has defilements within but does not know it. There is one person who is bound by defilements, yet has defilements within and truly knows it. There is one person who is not bound by defilements, yet has no defilements within and does not truly know it. There is one person who is not bound by defilements, and has no defilements within and truly knows it.' 'Wise ones should know, the first person is bound by defilements, yet has defilements within and does not know it, among these two people with defilements, this person is the most inferior. The second person is bound by defilements, and has defilements within and truly knows it, this person is extremely excellent. The third person is not bound by defilements, and has no defilements within and does not truly know it, among these two people without defilements, this person is the most inferior. The fourth person is not bound by defilements, and has no defilements within and truly knows it, this person is the foremost among those without defilements. Wise ones should know, there are these four kinds of people in the world.' At that time, the venerable Maudgalyayana asked Sariputra: 'What is the reason that among those bound by defilements, one person is inferior and one is most excellent? And what is the reason that among these two people without defilements, one is inferior and one is most excellent?' Sariputra replied: 'That person who is bound by defilements, and has defilements within but does not truly know it, thinks thus: 『I should cultivate the perception of purity.』 He then contemplates the perception of purity. When he cultivates the perception of purity, he will give rise to desire, and having given rise to desire, he will die with greed, hatred, and delusion. At that time, he does not seek a way to extinguish this desire, and dies with hatred and delusion.'
。目連當知，猶如有人詣市買得銅器，塵土垢坌，極為不凈。彼人不隨時摩抆，不隨時凈洗，然彼銅器倍更生垢，極為不凈。此第一人亦復如是，與垢相隨，內有結如實不知，彼便作是念：『我當思惟凈想。』已思惟凈想，便生欲心，已生欲心，則有貪慾、瞋恚、愚癡而命終，不求方便，滅此欲心。
「彼第二人與結相隨，內有結如實知！『我今可舍凈想，思惟不凈想。』彼已舍凈想，思惟不凈想，彼以思惟不凈想，便不生欲心，求方便，不得者得、不獲者獲、不及者及，便無貪慾、瞋恚、愚癡，亦復無結而命終。猶如有人從市中買得銅器，塵垢所染，彼人隨時修治，洗盪使凈。此人亦復如是。與結相隨，內有結如實知之。彼人便舍凈想，思惟不凈想，彼思惟不凈想，更求方便，不得者得、不獲者獲、不作證者教令得證，已無慾心、無瞋恚、愚癡而命終。是謂，目連！有此二人與結相隨，一人下賤，一人最妙。」
目連曰：「復以何因緣，使此二人不與結相隨，一人下賤，一人最妙？」
舍利弗曰：「彼第三人不與結相隨，內無結如實而不知。彼便作是思惟，我不求方便思惟，不得者得、不獲者獲、不作證者而作證。彼人有欲心、瞋恚、愚癡所縛而命終
現代漢語譯本：目連應當知道，就像有人去市場上買了一個銅器，上面沾滿了灰塵污垢，非常不乾淨。這個人不經常擦拭，不經常清洗，那麼這個銅器就會更加髒污，變得非常不乾淨。這第一種人也是這樣，與污垢相伴隨，內心有煩惱卻不真正知道，他便這樣想：『我應當思惟清凈的念頭。』已經思惟清凈的念頭，便生起慾望之心，已經生起慾望之心，就會帶著貪慾、嗔恚、愚癡而死去，不尋求方法，來滅除這種慾望之心。 第二種人與煩惱相伴隨，內心有煩惱卻真正知道！『我現在可以捨棄清凈的念頭，思惟不凈的念頭。』他已經捨棄清凈的念頭，思惟不凈的念頭，他因為思惟不凈的念頭，便不會生起慾望之心，尋求方法，使沒有得到的得到、沒有獲得的獲得、沒有證悟的證悟，便沒有貪慾、嗔恚、愚癡，也沒有煩惱而死去。就像有人從市場上買了一個銅器，被灰塵污垢所染，這個人經常修整，清洗使之乾淨。這個人也是這樣。與煩惱相伴隨，內心有煩惱卻真正知道。這個人便捨棄清凈的念頭，思惟不凈的念頭，他思惟不凈的念頭，更加尋求方法，使沒有得到的得到、沒有獲得的獲得、沒有證悟的教導使之證悟，已經沒有慾望之心、沒有嗔恚、愚癡而死去。這就是，目連！這兩種人與煩惱相伴隨，一人愚鈍，一人最妙。 目連說：『又是什麼因緣，使得這兩種人不與煩惱相伴隨，一人愚鈍，一人最妙？』 舍利弗說：『這第三種人不與煩惱相伴隨，內心沒有煩惱卻不真正知道。他便這樣思惟，我不尋求方法思惟，使沒有得到的得到、沒有獲得的獲得、沒有證悟的證悟。這個人被慾望之心、嗔恚、愚癡所束縛而死去。』
English version: Maudgalyayana should know, it is like someone going to the market and buying a copper vessel, which is covered with dust and grime, extremely unclean. If that person does not wipe it regularly, does not wash it regularly, then that copper vessel will become even more soiled, becoming extremely unclean. This first type of person is also like this, accompanied by defilements, having inner afflictions but not truly knowing them, he then thinks: 『I should contemplate pure thoughts.』 Having contemplated pure thoughts, he then gives rise to desires, having given rise to desires, he will die with greed, hatred, and delusion, not seeking a way to extinguish this desire. The second type of person is accompanied by afflictions, having inner afflictions but truly knowing them! 『I can now abandon pure thoughts and contemplate impure thoughts.』 He has abandoned pure thoughts and contemplates impure thoughts, and because he contemplates impure thoughts, he does not give rise to desires, seeking a way, to attain what has not been attained, to obtain what has not been obtained, to realize what has not been realized, and then he dies without greed, hatred, and delusion, and without afflictions. It is like someone buying a copper vessel from the market, which is stained by dust and grime, and that person regularly repairs it, washing it to make it clean. This person is also like this. Accompanied by afflictions, having inner afflictions but truly knowing them. That person then abandons pure thoughts and contemplates impure thoughts, and because he contemplates impure thoughts, he further seeks a way, to attain what has not been attained, to obtain what has not been obtained, to teach and enable the un-realized to realize, and then he dies without desires, without hatred, and delusion. This is, Maudgalyayana! These two types of people are accompanied by afflictions, one is dull, and one is most excellent.』 Maudgalyayana said: 『What is the cause and condition that makes these two types of people not accompanied by afflictions, one is dull, and one is most excellent?』 Sariputra said: 『This third type of person is not accompanied by afflictions, having no inner afflictions but not truly knowing it. He then thinks, I do not seek a way to contemplate, to attain what has not been attained, to obtain what has not been obtained, to realize what has not been realized. This person is bound by desires, hatred, and delusion and dies.』
。猶如有人詣市買銅器，塵垢所染，然不隨時洗治，亦不隨時修治；此第三人亦復如是，不與結相隨，內無結如實不知，亦不作是學，我當求方便，滅此諸結；而有貪慾、瞋恚、愚癡之心而命終。
「彼第四人不與結俱，內無結如實知之。彼便作是思惟，求方便，不得者得、不獲者獲、不作證者令作證。彼以無此結而命終，猶如有人詣市，得好銅器極凈潔，復加隨時修治，磨洗其器。爾時，彼器倍復凈好，此第四人亦復如是，不與結相隨，內無結如實知之，彼便作是思惟，求方便，不獲者獲、不得者得、不作證者而作證，彼便無結使貪慾、瞋恚、愚癡，身壞命終。是謂，目連！有此二人不與結相隨，內無結如實知之，一人為上，一人下賤。」
是時，尊者目連問舍利弗曰：「何以故名曰結？」
舍利弗曰：「目連當知，惡不善法，起諸邪見，故名為結。或復有人而作是念：『如來問我義已，然後與諸比丘說法，不問余比丘義，而如來與比丘說法。』或復有是時，世尊語余比丘而說法，然不語彼比丘如來說法。『如來不語我與比丘說法。』或有不善，或有貪慾。既有不善，又有貪慾，此二俱不善。
「或復有時，比丘作是念：『我恒在諸比丘前而入村乞食，不使余比丘在比丘前而入村乞食
現代漢語譯本：就像有人去市場買銅器，沾染了塵垢，卻不及時清洗，也不及時修理；這第三種人也是這樣，不與煩惱糾纏，內心沒有煩惱卻不能如實知曉，也不這樣學習：『我應當尋求方法，滅除這些煩惱』；而是懷著貪慾、嗔恚、愚癡的心而死去。 『那第四種人不與煩惱糾纏，內心沒有煩惱並且如實知曉。他便這樣思考，尋求方法，使未得到的得到，未獲得的獲得，未證悟的令其證悟。他因為沒有這些煩惱而死去，就像有人去市場，得到很好的銅器，非常乾淨，又加上隨時修理，擦洗那器皿。那時，那器皿更加乾淨美好，這第四種人也是這樣，不與煩惱糾纏，內心沒有煩惱並且如實知曉，他便這樣思考，尋求方法，使未獲得的獲得，未得到的得到，未證悟的令其證悟，他便沒有煩惱，貪慾、嗔恚、愚癡，身壞命終。這就是，目連！有這兩種人不與煩惱糾纏，內心沒有煩惱並且如實知曉，一人是上等的，一人是**。』 這時，尊者目連問舍利弗說：『為什麼叫做結呢？』 舍利弗說：『目連應當知道，惡不善法，產生各種邪見，所以叫做結。或者有人這樣想：『如來問過我的意思之後，才給眾比丘說法，不問其他比丘的意思，而如來卻給比丘說法。』或者有的時候，世尊對其他比丘說法，卻不對那個比丘說如來說法。『如來不跟我說給比丘說法。』或者有不善，或者有貪慾。既有不善，又有貪慾，這二者都不善。 『或者有的時候，比丘這樣想：『我總是走在眾比丘前面進村乞食，不讓其他比丘走在比丘前面進村乞食。』
English version: It is like someone going to the market to buy copperware, which is stained with dust, but they do not wash it in time, nor do they repair it in time; this third person is also like this, not entangled with defilements, not truly knowing that there are no defilements within, nor learning in this way: 'I should seek a way to eliminate these defilements'; but instead dies with a mind of greed, hatred, and delusion. 'That fourth person is not entangled with defilements, and truly knows that there are no defilements within. They then think in this way, seeking a way, to attain what has not been attained, to acquire what has not been acquired, to realize what has not been realized. They die because they have no defilements, just as someone goes to the market, gets good copperware, which is very clean, and also repairs it and washes the vessel at all times. At that time, that vessel becomes even cleaner and better, this fourth person is also like this, not entangled with defilements, and truly knows that there are no defilements within, they then think in this way, seeking a way, to acquire what has not been acquired, to attain what has not been attained, to realize what has not been realized, they then have no defilements, greed, hatred, and delusion, and die when the body breaks down. This is, Maudgalyayana! There are these two people who are not entangled with defilements, and truly know that there are no defilements within, one is superior, and one is **.' At this time, the venerable Maudgalyayana asked Sariputra, 'Why is it called a fetter?' Sariputra said, 'Maudgalyayana, you should know that evil and unwholesome dharmas, which give rise to various wrong views, are called fetters. Or someone might think: 'After the Tathagata has asked my opinion, he then teaches the Dharma to the monks, not asking the opinions of other monks, but the Tathagata teaches the Dharma to the monks.' Or there are times when the World Honored One teaches the Dharma to other monks, but does not tell that monk that the Tathagata is teaching the Dharma. 'The Tathagata does not tell me that he is teaching the Dharma to the monks.' Or there is unwholesomeness, or there is greed. Since there is unwholesomeness, and there is greed, these two are both unwholesome. 'Or there are times when a monk thinks: 'I always go before the other monks to enter the village for alms, not allowing other monks to go before the monks to enter the village for alms.'
。』或有是時，余比丘在前而入村乞食，不使彼比丘在比丘前而入村乞食。『我不在比丘前而入村乞食。』既有不善，又有貪慾，此二俱不善。
「目連當知，或復有是時，比丘作是念：『我當在比丘前坐，先前受水，先前得食，不使余比丘先比丘坐，先前受水，先前得食。』或復有時，余比丘在比丘前坐，先前受水，先前得食，不使彼比丘在比丘前坐，先前受水，先前得食。『我不在比丘前坐，先前受水，先前得食。』既有不善，又有貪慾，此二俱不善。
「或復有時，比丘作是念：『我食已與檀越說法，不使余比丘食訖與檀越說法。』或復有時，余比丘食竟與檀越說法，不使彼比丘食竟與檀越說法。『不使我食竟與檀越說法。』既有不善，又有貪慾，此二俱不善。
「或復有時，比丘作是念：『我當至園中，與長者婆羅門說法，不使余比丘至園中，與長者婆羅門說法。』或復有時，余比丘至園中，與長者婆羅門說法，不使余比丘至園中，與長者婆羅門說法。『不使我至園中，與長者婆羅門說法。』既有不善，又有貪慾，此二俱不善。
「或復有時，比丘作是念：『我今犯戒，使諸比丘不知我犯戒。』或復有時，彼比丘犯戒，諸比丘知此比丘犯戒，既有不善，又有貪慾，此二俱不善
現代漢語譯本：『有時候，當有比丘在前面進村乞食時，不應該讓其他比丘在他前面進村乞食。』『我不應該在他前面進村乞食。』這種想法既包含不善，又包含貪慾，這兩種都是不好的。 『有時候，比丘會這樣想：』我應該坐在比丘前面，先接受水，先得到食物，不應該讓其他比丘坐在我前面，先接受水，先得到食物。『有時候，其他比丘坐在比丘前面，先接受水，先得到食物，不應該讓那個比丘坐在我前面，先接受水，先得到食物。』『我不應該坐在比丘前面，先接受水，先得到食物。』這種想法既包含不善，又包含貪慾，這兩種都是不好的。 『有時候，比丘會這樣想：』我吃完飯後應該給施主說法，不應該讓其他比丘吃完飯後給施主說法。『有時候，其他比丘吃完飯後給施主說法，不應該讓那個比丘吃完飯後給施主說法。』『我不應該吃完飯後給施主說法。』這種想法既包含不善，又包含貪慾，這兩種都是不好的。 『有時候，比丘會這樣想：』我應該去園林中，給長者婆羅門說法，不應該讓其他比丘去園林中，給長者婆羅門說法。『有時候，其他比丘去園林中，給長者婆羅門說法，不應該讓那個比丘去園林中，給長者婆羅門說法。』『我不應該去園林中，給長者婆羅門說法。』這種想法既包含不善，又包含貪慾，這兩種都是不好的。 『有時候，比丘會這樣想：』我現在犯了戒，要讓其他比丘不知道我犯了戒。『有時候，那個比丘犯了戒，其他比丘知道這個比丘犯了戒，這種想法既包含不善，又包含貪慾，這兩種都是不好的。
English version: 'Sometimes, when a monk is going into the village for alms, one should not allow another monk to go into the village for alms before him.' 'I should not go into the village for alms before him.' This thought contains both unwholesomeness and greed, both of which are bad. 'Sometimes, a monk thinks: 'I should sit before the monk, receive water first, and get food first, and not allow other monks to sit before me, receive water first, and get food first.' Sometimes, other monks sit before the monk, receive water first, and get food first, and one should not allow that monk to sit before me, receive water first, and get food first.' 'I should not sit before the monk, receive water first, and get food first.' This thought contains both unwholesomeness and greed, both of which are bad. 'Sometimes, a monk thinks: 'I should give a Dharma talk to the donors after eating, and not allow other monks to give a Dharma talk to the donors after eating.' Sometimes, other monks give a Dharma talk to the donors after eating, and one should not allow that monk to give a Dharma talk to the donors after eating.' 'I should not give a Dharma talk to the donors after eating.' This thought contains both unwholesomeness and greed, both of which are bad. 'Sometimes, a monk thinks: 'I should go to the garden and give a Dharma talk to the elders and Brahmins, and not allow other monks to go to the garden and give a Dharma talk to the elders and Brahmins.' Sometimes, other monks go to the garden and give a Dharma talk to the elders and Brahmins, and one should not allow that monk to go to the garden and give a Dharma talk to the elders and Brahmins.' 'I should not go to the garden and give a Dharma talk to the elders and Brahmins.' This thought contains both unwholesomeness and greed, both of which are bad. 'Sometimes, a monk thinks: 'I have now broken a precept, and I must make sure that the other monks do not know that I have broken a precept.' Sometimes, that monk has broken a precept, and the other monks know that this monk has broken a precept, this thought contains both unwholesomeness and greed, both of which are bad.
。
「或復有時，比丘作是念：『我今犯戒，不使余比丘語我言犯戒。』或復有時，彼比丘犯戒，余比丘語言犯戒。既有不善，又有貪慾，此二俱不善。
「或復有時，彼比丘作是念：『我今犯戒，使清凈比丘告我，不使不清凈比丘告我。』或復有時，不清凈比丘告彼比丘言：『彼比丘犯戒。』既有不善，又有貪慾，此二俱不善。
「或復有時，比丘作是念：『我今犯戒。若有比丘告我者，當在屏處，不在大眾之中。』或復有時，彼比丘犯戒，在大眾中告語，不在屏處。比丘復作是念：『此諸比丘在大眾中告我，不在屏處。』既有不善，又有貪慾，此二俱不善。
「目連當知，此諸法之本，興起此行者，名為結使。目連！復知諸有四部之眾，犯此行者，皆共聞知。雖言我行阿練若，在閑靜之處，正使著五納衣，恒行乞食，不擇貧富，行不卒暴，往來住止，坐起動靜，言語默然，彼比丘作是念：『使比丘、比丘尼、優婆塞、優婆夷斯諸梵行者，恒來供養我。』彼比丘雖有是念，然四部眾亦不隨時供養。所以然者，以彼比丘惡不善行未除故，見聞念知。猶如有人，一銅器極為清凈，復以不凈盛著銅器中，復以余器蓋其上，持行詣國界。眾人見已，問彼人曰：『君所持者是何物乎？我等欲得觀見
現代漢語譯本 『有時，比丘會這樣想：『我犯戒了，不要讓其他比丘說我犯戒。』有時，那個比丘犯戒了，其他比丘卻說了他犯戒。這既有不善，又有貪慾，這兩者都不好。 『有時，那個比丘會這樣想：『我犯戒了，讓清凈的比丘告訴我，不要讓不清凈的比丘告訴我。』有時，不清凈的比丘卻告訴那個比丘說：『那個比丘犯戒了。』這既有不善，又有貪慾，這兩者都不好。 『有時，比丘會這樣想：『我犯戒了。如果有比丘要告訴我，應當在隱蔽的地方，不要在大眾之中。』有時，那個比丘犯戒了，卻在大眾中被告知，不在隱蔽的地方。比丘又這樣想：『這些比丘在大眾中告訴我，不在隱蔽的地方。』這既有不善，又有貪慾，這兩者都不好。 『目連，你要知道，這些法的根本，興起這些行為的原因，叫做結使。目連！你還要知道，四部大眾中，凡是犯這些行為的，大家都會知道。即使說我修行在阿蘭若，在安靜的地方，即使穿著五納衣，經常乞食，不選擇貧富，行為不急躁，往來住止，坐起動靜，言語沉默，那個比丘會這樣想：『讓比丘、比丘尼、優婆塞、優婆夷這些梵行者，經常來供養我。』那個比丘雖然有這樣的想法，但是四部大眾也不會隨時供養他。之所以這樣，是因為那個比丘的惡不善行為沒有消除，被大家看到、聽到、想到、知道。就像有個人，一個銅器非常乾淨，卻用不乾淨的東西盛在銅器里，又用其他器皿蓋在上面，拿著它到各個地方。人們看到后，問那個人說：『你拿著的是什麼東西？我們想看看。』
English version 『Sometimes, a bhikkhu thinks: 『I have broken a precept, I will not let other bhikkhus tell me that I have broken a precept.』 Sometimes, that bhikkhu breaks a precept, and other bhikkhus tell him that he has broken a precept. This is both unwholesome and has craving, both of these are unwholesome. 『Sometimes, that bhikkhu thinks: 『I have broken a precept, let a pure bhikkhu tell me, not an impure bhikkhu.』 Sometimes, an impure bhikkhu tells that bhikkhu, saying: 『That bhikkhu has broken a precept.』 This is both unwholesome and has craving, both of these are unwholesome. 『Sometimes, a bhikkhu thinks: 『I have broken a precept. If a bhikkhu is to tell me, it should be in a secluded place, not in the midst of the assembly.』 Sometimes, that bhikkhu breaks a precept, and is told in the midst of the assembly, not in a secluded place. The bhikkhu then thinks: 『These bhikkhus told me in the midst of the assembly, not in a secluded place.』 This is both unwholesome and has craving, both of these are unwholesome. 『Maudgalyayana, you should know, the root of these dharmas, the cause of these actions, is called fetters. Maudgalyayana! You should also know that among the four assemblies, all who commit these actions, everyone will know. Even if I say I practice in the aranya, in a quiet place, even if I wear five rag robes, always beg for food, not choosing the poor or rich, my actions are not hasty, my comings and goings, my sitting and standing, my movements and stillness, my speech and silence, that bhikkhu thinks: 『Let bhikkhus, bhikkhunis, upasakas, and upasikas, these practitioners of the holy life, always come to offer to me.』 Although that bhikkhu has such thoughts, the four assemblies will not always offer to him. The reason is that the bhikkhu's evil and unwholesome actions have not been eliminated, and are seen, heard, thought of, and known by everyone. It is like a person, a copper vessel is very clean, but he puts unclean things into the copper vessel, and then covers it with another vessel, and carries it to various places. When people see it, they ask that person: 『What are you carrying? We want to see it.』
。』是時，眾人素既饑儉，謂呼：『是好飲食。』尋發器蓋，然是不凈，皆共得見。此比丘亦復如是。雖有阿練若行，隨時乞食，著五納衣，正身正意，繫念在前，彼雖生此念：『欲使諸梵行者，隨時來供養。』然復諸梵行人，不隨時供養。所以然者，以彼比丘惡不善法結使未盡故。
「目連當知，諸有比丘無此惡不善法，結使已盡，見聞念知，雖在城傍行，猶是持法之人。或受人請，或受長者供養，彼比丘無此貪慾之想。是時，四部之眾及諸梵行者，皆來供養。所以然者，以彼比丘行清凈故，皆見聞念知。猶如有人有好銅器，盛好飲食，氣味極香，復以物蓋其上，持行詣國界，眾人見已，問彼人曰：『此是何物，我等欲得觀見。』時尋發看，見是飲食，皆共取食。此亦如是，比丘見聞念知，雖在城傍行，受長者供養，彼不作是念：『使諸梵行者來供養我。』然復諸梵行者，皆來供養之。所以然者，以彼比丘惡不善行以除盡故。是故，目連！以此諸行故，名為結使。」
是時，尊者大目揵連嘆曰：「善哉！善哉！舍利弗！所以然者，我昔游此羅閱城迦蘭陀竹園所，到時著衣持缽，入羅閱城乞食，至彼車師舍，在門外默然而立。是時，彼工師手執斧而斫材。是時，更有長老工師有少事緣，來至此工師舍
現代漢語譯本：當時，眾人因為平時就飢餓貧乏，就說：『這是好吃的食物。』隨即打開器皿的蓋子，然而裡面的東西是不乾淨的，大家都看到了。這位比丘也是這樣。雖然他有在寂靜處修行的行為，也按時乞食，穿著粗布縫製的衣服，端正身心，專注于當下，但他心裡卻想著：『希望那些修行的人，能隨時來供養我。』然而那些修行的人，卻不隨時來供養他。之所以這樣，是因為這位比丘的惡和不善的煩惱還沒有斷盡。 目連，你應該知道，那些沒有這些惡和不善的煩惱，煩惱已經斷盡的比丘，即使在城邊行走，也是持戒修行的人。他們或者接受別人的邀請，或者接受長者的供養，這些比丘沒有貪求的念頭。這時，四眾弟子和修行的人，都會來供養他們。之所以這樣，是因為這些比丘的行為清凈，大家都看得到，聽得到，想得到。就像有人用好的銅器，盛著美味的食物，氣味非常香，又用東西蓋在上面，拿著它走到國境邊，眾人看到后，問那個人說：『這是什麼東西，我們想看看。』這時打開一看，看到是食物，大家都一起拿來吃。這也是這樣，比丘即使在城邊行走，接受長者的供養，他也不會想：『讓那些修行的人來供養我。』然而那些修行的人，都會來供養他。之所以這樣，是因為這位比丘的惡和不善的行為已經完全除盡了。所以，目連！因為這些行為，才叫做煩惱。』 當時，尊者大目犍連讚歎說：『說得好啊！說得好啊！舍利弗！之所以這樣，是因為我以前在羅閱城的迦蘭陀竹園時，到了時間就穿上衣服，拿著缽，進入羅閱城乞食，到了那個車匠的家，在門外默默地站著。當時，那個工匠手裡拿著斧頭在砍木材。這時，又有年長的工匠因為有點事情，來到這個工匠的家。
English version: At that time, the people, being usually hungry and poor, said, 'This is good food.' They immediately opened the lid of the container, but it was unclean, and everyone saw it. This bhikkhu was also like that. Although he practiced in secluded places, begged for food at the proper time, wore clothes made of coarse cloth, straightened his body and mind, and focused on the present moment, he still thought, 'I wish those who practice the Dharma would come to offer me alms at any time.' However, those who practiced the Dharma did not come to offer him alms at any time. The reason for this was that the evil and unwholesome defilements of this bhikkhu had not been completely eradicated. Maudgalyayana, you should know that those bhikkhus who do not have these evil and unwholesome defilements, whose defilements have been completely eradicated, even if they walk by the city, are still those who uphold the Dharma. Whether they accept invitations from others or receive offerings from elders, these bhikkhus do not have any thoughts of greed. At that time, the fourfold assembly and those who practice the Dharma will all come to offer them alms. The reason for this is that the actions of these bhikkhus are pure, and everyone can see, hear, and think about it. It is like someone having a good copper vessel, filled with delicious food, with a very fragrant aroma, and covered with something, carrying it to the border of the country. When people see it, they ask that person, 'What is this? We want to see it.' Then, when it is opened, they see that it is food, and everyone takes it to eat. It is also like this, even if a bhikkhu walks by the city and receives offerings from elders, he will not think, 'Let those who practice the Dharma come to offer me alms.' However, those who practice the Dharma will all come to offer him alms. The reason for this is that the evil and unwholesome actions of this bhikkhu have been completely eliminated. Therefore, Maudgalyayana! It is because of these actions that they are called defilements.' At that time, the Venerable Mahāmaudgalyāyana exclaimed, 'Well said! Well said! Śāriputra! The reason for this is that I used to be in the Kalandaka Bamboo Grove in Rājagṛha. When it was time, I put on my robes, took my bowl, and entered Rājagṛha to beg for food. I went to the house of that carpenter and stood silently outside the door. At that time, that carpenter was holding an axe and chopping wood. At that time, another elder carpenter came to this carpenter's house because he had some business.
。是時，彼工師修治材板。是時，彼老工師而生此念：『此小工師斫材如我意不？我今當觀之。』是時，彼工師所嫌之處，彼工師盡取斫之。是時，彼老工師甚懷歡喜，而作是念：『善哉！善哉！卿所斫材盡如我意。』此亦如是，諸有比丘心不柔和，舍沙門行，心懷奸偽，不從沙門之法，性行粗疏，不知慚愧，強顏耐辱，為卑賤行，無有勇猛。或喜多忘失，不憶所行，心意不定，所作錯亂，諸根不定，然今尊者舍利弗觀察性行已，而修治之。
「諸有族姓子，以信堅固，出家學道，甚恭敬戒，不捨沙門賢聖之法，無有幻偽，不行卒暴，心意柔和，言常含笑，不傷人意，心恒一定，無有是非，諸根不亂。彼聞尊者舍利弗語已，便自承受，亦不忘失。猶如若男、若女，端正無雙，極自沐浴，著好新衣，用香涂身。若復有人，復加以優缽華，持用奉上，彼人得已，即著頭上，歡喜踴躍，不能自勝。此亦如是，若有族姓子，以信堅固，出家學道，恭敬于戒，不失沙門之法，無有幻偽，不行卒暴，心意柔和，言常含笑，不傷人意，心恒一定，無有是非，諸根不亂。彼從尊者舍利弗聞是語已，甚懷歡喜，不能自勝，而受其教。如此諸族姓子說此法教。」
爾時，諸賢各各聞其所說，歡喜奉行
現代漢語譯本：當時，那位工匠正在修理木板。這時，那位老工匠心中產生一個念頭：『這個年輕工匠砍削木材是否合我的心意呢？我今天應當觀察一下。』這時，年輕工匠所砍削不合老工匠心意的地方，老工匠都拿過來重新砍削。這時，老工匠非常高興，心中想：『好啊！好啊！你砍削的木材完全合我的心意。』這也像這樣，那些心中不柔和的比丘，捨棄了沙門的修行，心懷奸詐虛偽，不遵循沙門的法則，性情粗魯疏忽，不知羞愧，厚顏無恥，做卑賤的行為，沒有勇猛精進。或者喜歡健忘，不記得自己所做的事情，心意不定，所作所為錯亂，諸根不調。然而現在尊者舍利弗觀察他們的性情行為后，正在加以修整。 那些有善根的子弟，因為堅定的信仰而出家學道，非常恭敬戒律，不捨棄沙門賢聖的法則，沒有虛幻偽詐，不魯莽暴躁，心意柔和，言語常常帶著微笑，不傷害別人的心意，心恒常安定，沒有是非之念，諸根不散亂。他們聽了尊者舍利弗的話后，便自己接受奉行，也不會忘記。就像一個男子或女子，容貌端正無雙，極其仔細地沐浴，穿上嶄新的好衣服，用香塗抹身體。如果有人再獻上優缽羅花，拿來供奉，那人得到后，就戴在頭上，歡喜雀躍，不能自已。這也像這樣，如果有善根的子弟，因為堅定的信仰而出家學道，恭敬戒律，不失去沙門的法則，沒有虛幻偽詐，不魯莽暴躁，心意柔和，言語常常帶著微笑，不傷害別人的心意，心恒常安定，沒有是非之念，諸根不散亂。他們從尊者舍利弗那裡聽到這些話后，非常歡喜，不能自已，而接受他的教誨。這些有善根的子弟就是這樣宣說此法教的。 當時，各位賢者聽了舍利弗所說，都歡喜地奉行。
English version: At that time, the craftsman was repairing the planks. At that time, the old craftsman had this thought: 『Does this young craftsman chop the wood according to my intention? I should observe him today.』 At that time, the places where the young craftsman』s chopping did not meet the old craftsman』s intention, the old craftsman took them all and re-chopped them. At that time, the old craftsman was very happy and thought: 『Good! Good! The wood you chopped is completely according to my intention.』 It is also like this, those monks whose hearts are not gentle, abandon the practice of a śramaṇa, harbor deceit and falsehood, do not follow the rules of a śramaṇa, are rough and negligent in nature, do not know shame, are shameless, do lowly deeds, and have no courage to advance. Or they like to be forgetful, do not remember what they have done, their minds are unsettled, their actions are confused, and their senses are not controlled. However, now Venerable Śāriputra, after observing their nature and behavior, is correcting them. Those sons of good families, because of their firm faith, leave home to study the Way, are very respectful of the precepts, do not abandon the rules of a śramaṇa and the sages, have no illusions or falsehoods, do not act rashly, have gentle hearts, their words always carry a smile, do not hurt others』 feelings, their minds are always stable, have no thoughts of right and wrong, and their senses are not scattered. After hearing the words of Venerable Śāriputra, they accept and practice them themselves, and will not forget them. It is like a man or woman, with unparalleled beauty, who bathes very carefully, puts on good new clothes, and applies fragrance to their body. If someone then offers them an utpala flower, and presents it, the person, after receiving it, puts it on their head, rejoicing and leaping, unable to contain themselves. It is also like this, if there are sons of good families, because of their firm faith, leave home to study the Way, are respectful of the precepts, do not lose the rules of a śramaṇa, have no illusions or falsehoods, do not act rashly, have gentle hearts, their words always carry a smile, do not hurt others』 feelings, their minds are always stable, have no thoughts of right and wrong, and their senses are not scattered. After hearing these words from Venerable Śāriputra, they are very happy, unable to contain themselves, and accept his teachings. These sons of good families are the ones who preach this Dharma teaching. At that time, all the wise ones, having heard what was said, joyfully practiced it.
。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有此四果。云何為四？或有果生而似熟，或有果熟而似生，或有果熟而似熟，或有果生而似生。是謂，比丘！世間有此四果。世間有此四人，亦復如是。云何為四？或有人熟而像生，或有人生而像熟，或有人生而似生，或有人熟而似熟。
「何等人生而似熟？或有人往來行步不行卒暴，眼目視瞻恒隨法教，著衣持缽亦復隨法行步，視地不左右顧望；然復犯戒不隨正行，實非沙門而似沙門，不行梵行而自言行梵行，盡壞敗正法，根敗之種，是謂此人生而像熟。
「彼人云何熟而像生？或有比丘性行似疏，視瞻不端，亦不隨法行，喜左右顧視；然復精進多聞，修行善法，恒持戒律，不失威儀，見少非法，便懷恐懼，是謂此人熟而像生。
「彼云何人生而像生？或有比丘不持禁戒，不知行步禮節，亦復不知出入行來，亦復不知著衣持缽，諸根錯亂，心著色、聲、香、味、細滑之法，彼犯禁戒，不行正法，不是沙門而似沙門，不行梵行而似梵行，根敗之人，不可修飾，是謂此人生而似生
現代漢語譯本 （七） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有這四種果實。哪四種呢？有的果實生的時候像熟的，有的果實熟的時候像生的，有的果實熟的時候像熟的，有的果實生的時候像生的。這就是，比丘們！世間有這四種果實。世間有這四種人，也像這樣。哪四種呢？有的人熟了卻像生的，有的人生了卻像熟的，有的人生了像生的，有的人熟了像熟的。』 『什麼樣的人是生了卻像熟的呢？有的人來往行走不急躁，眼睛看東西總是遵循佛法教導，穿衣持缽也遵循佛法行事，看地面不左顧右盼；然而卻犯戒不遵循正道，實際上不是沙門卻像沙門，不修行梵行卻自稱修行梵行，完全破壞正法，是根子壞了的種子，這就是這種人生了卻像熟的。』 『那種人是熟了卻像生的呢？有的比丘性情行為好像疏懶，看東西不端正，也不遵循佛法行事，喜歡左顧右盼；然而卻精進勤奮，博學多聞，修行善法，總是持守戒律，不失威儀，見到一點點非法的事情，就感到恐懼，這就是這種人熟了卻像生的。』 『那種人是生了像生的呢？有的比丘不持守戒律，不知道行走的禮節，也不知道出入來往的規矩，也不知道穿衣持缽的規矩，各種感官錯亂，心裡執著於色、聲、香、味、細滑的享樂，他犯戒，不修行正法，不是沙門卻像沙門，不修行梵行卻像修行梵行，是根子壞了的人，不可救藥，這就是這種人生了像生的。』
English version (7) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks, 'There are these four kinds of fruits. What are the four? Some fruits are raw but appear ripe, some fruits are ripe but appear raw, some fruits are ripe and appear ripe, and some fruits are raw and appear raw. This is, monks! There are these four kinds of fruits in the world. There are these four kinds of people in the world, and it is the same. What are the four? Some people are ripe but appear raw, some people are raw but appear ripe, some people are raw and appear raw, and some people are ripe and appear ripe.' 'What kind of person is raw but appears ripe? Some people walk back and forth without being hasty, their eyes always follow the Dharma teachings, they wear their robes and carry their bowls according to the Dharma, they look at the ground and do not look left or right; yet they break the precepts and do not follow the right path, they are not actually monks but appear to be monks, they do not practice the Brahma-faring but claim to practice the Brahma-faring, they completely destroy the true Dharma, they are seeds with rotten roots, this is what it means for a person to be raw but appear ripe.' 'What kind of person is ripe but appears raw? Some monks are seemingly lazy in their behavior, their gaze is not proper, they do not follow the Dharma, they like to look left and right; yet they are diligent and studious, they practice good deeds, they always uphold the precepts, they do not lose their dignity, and they are afraid when they see even a little bit of wrongdoing, this is what it means for a person to be ripe but appear raw.' 'What kind of person is raw and appears raw? Some monks do not uphold the precepts, they do not know the proper etiquette for walking, they do not know the rules for coming and going, they do not know the rules for wearing robes and carrying bowls, their senses are confused, their minds are attached to the pleasures of form, sound, smell, taste, and touch, they break the precepts, they do not practice the right path, they are not monks but appear to be monks, they do not practice the Brahma-faring but appear to practice the Brahma-faring, they are people with rotten roots, they cannot be reformed, this is what it means for a person to be raw and appear raw.'
。
「彼云何有人熟而似熟？或有比丘持戒禁限，出入行步不失時節，看視不失威儀；然極精進，修行善法，威儀禮節皆悉成就，見小非法，便懷恐怖，況復大者，是謂此人熟而似熟。
「是謂，比丘！世間有此四果之人，當學熟果之人。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「今日空中有隨嵐風，設復有飛鳥至彼者，若鳥、鵲、鴻、鵠值彼風者，頭腦、羽翼各在一處。此間一比丘亦復如是。舍禁戒已，作白衣行，是時三衣、缽器、針筒六物之屬各在一處，猶隨嵐之風吹殺彼鳥。是故，諸比丘！當修行梵行。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「比丘當知，有此四鳥。云何為四？或有鳥聲好而形丑，或有鳥形好而聲丑，或有鳥聲丑形亦丑，或有鳥形好聲亦好。
「彼云何鳥聲好而形丑？拘翅羅鳥是也。是謂此鳥聲好而形丑。彼云何鳥形好而聲丑？所謂鷙鳥是也。是謂此鳥形好而聲丑
現代漢語譯本 『他們所說的，什麼樣的人是成熟而又像不成熟的呢？』或者有比丘持守戒律，出入行走不失時宜，觀看時也不失威儀；然而他們非常精進，修行善法，威儀禮節都完全成就，見到小的非法行為，就心懷恐懼，更何況是大的非法行為，這就是所說的這種人是成熟而又像不成熟的。 『這就是，比丘們！世間有這四種人，應當學習像成熟的人那樣。』就這樣，比丘們！應當這樣學習。 當時，比丘們聽了佛所說，歡喜地奉行。 （八） 我聽聞是這樣： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴眾比丘：『今天空中颳起隨嵐風，如果這時有飛鳥飛到那裡，無論是鳥、鵲、鴻、鵠，遇到那風，頭腦、羽翼都會各自分散。這裡的一位比丘也是這樣。捨棄了戒律之後，做在家人的行為，這時他的三衣、缽器、針筒這六種東西也會各自分散，就像隨嵐風吹殺那些鳥一樣。』因此，比丘們！應當修行梵行。就這樣，比丘們！應當這樣學習。 當時，比丘們聽了佛所說，歡喜地奉行。 （九） 我聽聞是這樣： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴眾比丘：『比丘們應當知道，有這四種鳥。哪四種呢？或者有鳥聲音好聽而外形醜陋，或者有鳥外形好看而聲音醜陋，或者有鳥聲音醜陋外形也醜陋，或者有鳥外形好看聲音也好聽。 『他們所說的，什麼鳥聲音好聽而外形醜陋呢？』是叫拘翅羅的鳥。這就是所說的這種鳥聲音好聽而外形醜陋。『他們所說的，什麼鳥外形好看而聲音醜陋呢？』是叫鷙鳥的鳥。這就是所說的這種鳥外形好看而聲音醜陋。
English version 'What is meant by someone being mature yet appearing immature?' It is like a monk who upholds the precepts, whose comings and goings are timely, whose gaze is dignified; yet he is extremely diligent, cultivating good practices, his demeanor and etiquette are all accomplished, and upon seeing even a small transgression, he is filled with fear, let alone a major one. This is what is meant by someone being mature yet appearing immature. 'This, monks, is what it means that there are these four types of people in the world, and one should learn to be like the mature one.' Thus, monks, you should train yourselves. At that time, the monks, having heard what the Buddha said, joyfully practiced it. (8) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One addressed the monks, saying: 'Today, there is a windstorm in the sky, and if a bird were to fly into it, whether it be a bird, a magpie, a swan, or a goose, if it were to encounter that wind, its head, brain, and wings would all be scattered. A monk here is also like this. Having abandoned the precepts and acting like a layperson, his three robes, bowl, needle case, and the six items would all be scattered, just as the windstorm scatters those birds.' Therefore, monks, you should practice the holy life. Thus, monks, you should train yourselves. At that time, the monks, having heard what the Buddha said, joyfully practiced it. (9) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One addressed the monks, saying: 'Monks, you should know that there are these four types of birds. What are the four? There is a bird whose voice is pleasant but whose form is ugly, there is a bird whose form is beautiful but whose voice is ugly, there is a bird whose voice is ugly and whose form is also ugly, and there is a bird whose form is beautiful and whose voice is also beautiful.' 'What is meant by a bird whose voice is pleasant but whose form is ugly?' It is the Kokila bird. This is what is meant by a bird whose voice is pleasant but whose form is ugly. 'What is meant by a bird whose form is beautiful but whose voice is ugly?' It is the hawk. This is what is meant by a bird whose form is beautiful but whose voice is ugly.'
。彼云何鳥聲丑形亦丑？所謂兔梟是也。是謂此鳥聲丑形亦丑。復有何鳥聲好形亦好？所謂孔雀鳥是也。是謂此鳥聲好形亦好。是謂，比丘！有此四鳥，當共覺知。
「此亦如是，世間亦有四人似鳥，當共覺知。云何為四？於是，或有比丘顏貌端政，出入行來，著衣持缽，屈申俯仰，威儀成就；亦復不能有所諷誦諸所有法，初善、中善、竟善，不能承法之教，亦復不能善諷誦讀。是謂此人形好而聲不好。
「復有何等人聲好而形丑？或有一比丘出入行來，屈申俯仰，著衣持缽，威儀不成就，恒好廣說；然復彼人精進持戒，聞法能知所學，多聞諸所有法，初善、中善、竟善，義理深邃，具足修梵行，然復彼法善持善誦。是謂此人聲好而形丑。
「彼復有何等人聲丑形亦丑？或有一人犯戒、不精進、不多聞，所聞便失；彼於此法，應具足行梵行，然不肯承受。是謂此人聲亦丑形亦丑。
「彼何等人聲亦好形亦好？或有比丘顏貌端政，出入行來，著衣持缽，不左右顧視；然復精進修行善法。然戒律具足，見小非法，尚懷恐懼，何況大者！亦復多聞，所受不忘，諸所有法，初善、中善、竟善，修其善行，如此之法，善諷誦讀。是謂此人聲好形亦好
現代漢語譯本： 『什麼樣的鳥叫聲難聽，樣子也醜陋呢？』，就是指貓頭鷹。這就是所謂的叫聲難聽，樣子也醜陋的鳥。『又有什麼樣的鳥叫聲好聽，樣子也好看呢？』，就是指孔雀。這就是所謂的叫聲好聽，樣子也好看的鳥。『比丘們！』，這就是這四種鳥，應當共同瞭解。 『這就像世間也有四種像鳥一樣的人，應當共同瞭解。哪四種呢？』，這裡，有的比丘容貌端正，出入行走，穿衣持缽，彎腰伸展，威儀具足；卻不能誦讀任何佛法，不能理解初善、中善、后善的教義，也不能很好地誦讀。這就是所謂的人形好而聲音不好。 『又有什麼樣的人聲音好聽而樣子醜陋呢？』，有的比丘出入行走，彎腰伸展，穿衣持缽，威儀不具足，卻喜歡廣說佛法；然而這個人精進持戒，聽聞佛法能理解所學，博聞各種佛法，理解初善、中善、后善的教義，義理深邃，具足修行梵行，而且能很好地持誦佛法。這就是所謂的人聲音好聽而樣子醜陋。 『又有什麼樣的人聲音難聽，樣子也醜陋呢？』，有的人犯戒、不精進、不多聞，所聽聞的就忘記；對於佛法，應該具足修行梵行，卻不肯接受。這就是所謂的人聲音難聽，樣子也醜陋。 『又有什麼樣的人聲音好聽，樣子也好看呢？』，有的比丘容貌端正，出入行走，穿衣持缽，不左顧右盼；而且精進修行善法。戒律具足，見到小的非法行為，尚且心懷恐懼，何況大的！而且博聞強記，所接受的不會忘記，各種佛法，理解初善、中善、后善的教義，修行善行，這樣的佛法，能很好地誦讀。這就是所謂的人聲音好聽，樣子也好看。
English version: 'What kind of bird has an ugly voice and an ugly appearance?' That refers to the owl. This is what is called a bird with an ugly voice and an ugly appearance. 'And what kind of bird has a beautiful voice and a beautiful appearance?' That refers to the peacock. This is what is called a bird with a beautiful voice and a beautiful appearance. 'Monks!' These are the four kinds of birds, which should be understood together. 'It is the same in the world, there are also four kinds of people who are like birds, which should be understood together. What are the four?' Here, some monks have a dignified appearance, walk in and out, wear robes and carry bowls, bend and stretch, and have complete deportment; but they cannot recite any Dharma, cannot understand the teachings of the initial good, the middle good, and the final good, nor can they recite well. This is what is called a person with a good appearance but a bad voice. 'And what kind of person has a good voice but an ugly appearance?' Some monks walk in and out, bend and stretch, wear robes and carry bowls, and do not have complete deportment, but they like to speak widely about the Dharma; however, this person is diligent in upholding the precepts, can understand what they have learned from hearing the Dharma, is knowledgeable in various Dharmas, understands the teachings of the initial good, the middle good, and the final good, has profound meaning, fully cultivates pure conduct, and can also recite the Dharma well. This is what is called a person with a good voice but an ugly appearance. 'And what kind of person has an ugly voice and an ugly appearance?' Some people break the precepts, are not diligent, do not learn much, and forget what they have heard; regarding the Dharma, they should fully cultivate pure conduct, but they are unwilling to accept it. This is what is called a person with an ugly voice and an ugly appearance. 'And what kind of person has a good voice and a good appearance?' Some monks have a dignified appearance, walk in and out, wear robes and carry bowls, and do not look left or right; moreover, they diligently cultivate good Dharma. They fully uphold the precepts, and when they see even small illegal acts, they are still fearful, let alone larger ones! Moreover, they are knowledgeable and have a good memory, they do not forget what they have received, they understand the teachings of the initial good, the middle good, and the final good, they cultivate good conduct, and they can recite such Dharma well. This is what is called a person with a good voice and a good appearance.'
。
「是謂世間有此四人，在世間者，當共覺知。是故，諸比丘！當學聲好形亦好。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四種云。云何為四？或有云雷而不雨，或有云雨而不雷，或有云亦雨亦雷，或有云亦不雨亦不雷，是謂四種云。世間四種人而像云，何等四人？或有比丘雷而不雨，或有比丘雨而不雷，或有比丘亦不雨亦不雷，或有比丘亦雨亦雷。
「彼云何比丘雷而不雨？或有比丘高聲誦習，所謂契經、祇夜、受決、偈、本末、因緣、已說、生經、頌、方等、未曾有法、譬喻。如是諸法，善諷誦讀，不失其義；不廣與人說法。是謂此人雷而不雨。
「彼云何人雨而不雷？或比丘有顏色端政，出入行來，進止之宜，皆悉具知，修諸善法，無毫釐之失；然不多聞，亦不高聲誦習，復不修行契經、本末、授決、偈、因緣、譬喻、生經、方等、未曾有法，然從他承受，亦不忘失，好與善知識相隨，亦好與他說法。是謂此人雨而不雷
現代漢語譯本 『這就是世間存在的這四種人，在世間的人，應當共同覺知。因此，各位比丘！應當學習聲音好聽，形貌也好看。各位比丘！應當這樣學習。』 當時，各位比丘聽聞佛陀所說，歡喜奉行。 （一〇） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『有四種云。哪四種呢？有的云只打雷不下雨，有的云只下雨不打雷，有的云既下雨又打雷，有的云既不下雨也不打雷，這就是四種云。世間有四種人像云一樣，是哪四種人呢？有的比丘只打雷不下雨，有的比丘只下雨不打雷，有的比丘既不下雨也不打雷，有的比丘既下雨又打雷。』 『哪種比丘是隻打雷不下雨呢？有的比丘高聲誦讀，所謂契經、祇夜、受決、偈、本末、因緣、已說、生經、頌、方等、未曾有法、譬喻。像這樣的法，他能很好地諷誦讀，不丟失其中的含義；但不廣泛地為他人說法。這就是這種人只打雷不下雨。』 『哪種人是隻下雨不打雷呢？有的比丘容貌端正，出入行走，進退的儀態，都完全知曉，修習各種善法，沒有絲毫的過失；然而不多聞，也不高聲誦讀，也不修行契經、本末、授決、偈、因緣、譬喻、生經、方等、未曾有法，然而從他人那裡接受，也不會忘記，喜歡與善知識相處，也喜歡為他人說法。這就是這種人只下雨不打雷。』
English version 'These are the four types of people in the world, and those in the world should be aware of them together. Therefore, bhikkhus! You should learn to have a good voice and a good appearance. Thus, bhikkhus! You should learn in this way.' At that time, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. (10) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus, saying: 'There are four kinds of clouds. What are the four? There are clouds that thunder but do not rain, clouds that rain but do not thunder, clouds that both rain and thunder, and clouds that neither rain nor thunder. These are the four kinds of clouds. There are four kinds of people in the world who are like clouds. What are the four? There are bhikkhus who thunder but do not rain, bhikkhus who rain but do not thunder, bhikkhus who neither rain nor thunder, and bhikkhus who both rain and thunder.' 'What bhikkhu is one who thunders but does not rain? There is a bhikkhu who recites aloud, such as the discourses, the geyya, the vyakarana, the gathas, the udana, the itivuttaka, the jataka, the abbhutadhamma, and the vedalla. He recites these teachings well, without losing their meaning; but he does not extensively teach the Dharma to others. This is the person who thunders but does not rain.' 'What person is one who rains but does not thunder? There is a bhikkhu who has a handsome appearance, and knows well the proper conduct of going out, coming in, walking, and standing, and practices all good deeds without the slightest fault; yet he is not very learned, nor does he recite aloud, nor does he practice the discourses, the udana, the vyakarana, the gathas, the itivuttaka, the jataka, the abbhutadhamma, and the vedalla. However, he receives teachings from others and does not forget them, likes to associate with good friends, and also likes to teach the Dharma to others. This is the person who rains but does not thunder.'
。
「彼何等人亦不雨亦復不雷？或有一人顏色不端政，出入行來，進止之宜，皆悉不具，不修諸善法；然不多聞，亦不高聲誦習讀，復不修行契經至方等，亦復不與他說法。是謂此人亦不雨亦不雷。
「復有何等人亦雨亦雷？或有一人顏色端政，出入行來，進止之宜，亦悉具知，好喜學問，所受不失；亦好與他說法，勸進他人，令使承受。是謂此人亦雷亦雨。是謂，比丘！世間有此四人。是故，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
諦、饒益、阿難 重擔、四生、結 四果、隨嵐風 四鳥、雷在後
增壹阿含經卷第十七 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第十八
東晉罽賓三藏瞿曇僧伽提婆譯
四意斷品第二十六之一
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「猶如山河、石壁、百草、五穀，皆依于地而得長大，然復此地最尊、最上。此亦如是，諸善道品之法，住不放逸之地，使諸善法而得長大。
「無放逸比丘修四意斷，多修四意斷
現代漢語譯本 『什麼樣的人既不降雨也不打雷呢？有這樣一個人，容貌不端正，出入行走，舉止行為都不合宜，不修習各種善法；而且不廣聞佛法，也不高聲誦讀經文，不修行契經和方等經典，也不為他人說法。這樣的人就是既不降雨也不打雷的人。』 『又有什麼樣的人既降雨又打雷呢？有這樣一個人，容貌端正，出入行走，舉止行為都符合規範，喜歡學習，所學不忘；也喜歡為他人說法，勸導他人，使他們接受佛法。這樣的人就是既降雨又打雷的人。』比丘們！世間有這四種人。因此，比丘們！應當這樣學習。 當時，眾比丘聽聞佛陀所說，歡喜奉行。 諦、饒益、阿難 重擔、四生、結 四果、隨嵐風 四鳥、雷在後 《增壹阿含經》卷第十七 大正藏第 02 冊 No. 0125 《增壹阿含經》 《增壹阿含經》卷第十八 東晉罽賓三藏瞿曇僧伽提婆譯 四意斷品第二十六之一 （一） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『就像山河、石壁、百草、五穀，都依賴於大地而生長，而大地是最尊貴、最上的。同樣，各種善道品之法，安住于不放逸之地，使各種善法得以增長。』 『不放逸的比丘修習四意斷，多多修習四意斷』
English version 'What kind of person neither rains nor thunders? There is a person whose appearance is not proper, whose comings and goings, and whose conduct are not appropriate, who does not cultivate various good dharmas; moreover, he does not widely hear the Dharma, nor does he loudly recite the scriptures, nor does he practice the sutras and Vaipulya sutras, nor does he preach the Dharma to others. Such a person is one who neither rains nor thunders.' 'And what kind of person both rains and thunders? There is a person whose appearance is proper, whose comings and goings, and whose conduct are all in accordance with the norms, who likes to learn, and does not forget what he has learned; he also likes to preach the Dharma to others, encouraging them to accept the Dharma. Such a person is one who both rains and thunders.' Monks! There are these four kinds of people in the world. Therefore, monks! You should learn in this way. At that time, the monks, having heard what the Buddha said, joyfully practiced it. Truth, Benefit, Ananda, Burden, Four Births, Knot Four Fruits, Following the Wind, Four Birds, Thunder Behind Ekottara Agama Sutra, Scroll 17 Taisho Tripitaka, Vol. 02, No. 0125, Ekottara Agama Sutra Ekottara Agama Sutra, Scroll 18 Translated by the Tripitaka Master Gautama Sanghadeva of Kipin, Eastern Jin Dynasty Chapter 26, Section 1 of the Four Right Exertions (1) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. At that time, the World Honored One told the monks: 'Just as mountains, rivers, stone walls, all kinds of grasses, and the five grains all grow depending on the earth, and the earth is the most noble and supreme. Likewise, all the dharmas of the good path abide in the place of non-negligence, causing all good dharmas to grow.' 'A non-negligent monk cultivates the four right exertions, and cultivates the four right exertions extensively.'
。云何為四？於是，比丘！未生弊惡法，求方便令不生，心不遠離，恒欲令滅；已生弊惡法，求方便令不生，心不遠離，恒欲令滅；未生善法，求方便令生；已生善法，求方便令增多，不忘失，具足修行，心意不忘。如是，比丘修四意斷。是故，諸比丘！當求方便，修四意斷。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「比丘當知，諸有粟散國王及諸大王皆來附近於轉輪王，轉輪王于彼最尊、最上。此亦如是，諸善三十七道品之法，無放逸之法最為第一。
「無放逸比丘修四意斷。於是，比丘！未生弊惡法，求方便令不生，心不遠離，恒欲令滅；已生弊惡法，求方便令不生，心不遠離，恒欲令滅；未生善法，求方便令生；已生善法，重令增多，終不忘失，具足修行，心意不忘。如是，諸比丘修四意斷。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「諸有星宿之光，月光最為第一
現代漢語譯本：什麼是四種（意斷）呢？比丘們！對於尚未產生的惡法，要尋求方法使它不產生，心不遠離，恒常想要滅除它；對於已經產生的惡法，要尋求方法使它不產生，心不遠離，恒常想要滅除它；對於尚未產生的善法，要尋求方法使它產生；對於已經產生的善法，要尋求方法使它增多，不忘失，圓滿修行，心意不忘。如此，比丘們修習四種意斷。因此，比丘們！應當尋求方法，修習四種意斷。如此，比丘們！應當這樣學習。」
「當時，比丘們聽聞佛陀所說，歡喜奉行。」
「（二）
「我聽聞是這樣的：
「一時，佛陀在舍衛國的祇樹給孤獨園。
「當時，世尊告訴比丘們：『比丘們應當知道，所有小國國王以及大國王都來依附轉輪王，轉輪王在他們之中最為尊貴、最為至上。這也像這樣，所有三十七道品善法中，不放逸之法最為第一。』
「『不放逸的比丘修習四種意斷。比丘們！對於尚未產生的惡法，要尋求方法使它不產生，心不遠離，恒常想要滅除它；對於已經產生的惡法，要尋求方法使它不產生，心不遠離，恒常想要滅除它；對於尚未產生的善法，要尋求方法使它產生；對於已經產生的善法，要使它更加增多，最終不忘失，圓滿修行，心意不忘。如此，比丘們修習四種意斷。如此，比丘們！應當這樣學習。』
「當時，比丘們聽聞佛陀所說，歡喜奉行。」
「（三）
「我聽聞是這樣的：
「一時，佛陀在舍衛國的祇樹給孤獨園。
「當時，世尊告訴比丘們：『所有星宿的光芒中，月光最為第一』 現代漢語譯本：什麼是四種（意斷）呢？比丘們！對於尚未產生的惡法，要尋求方法使它不產生，心不遠離，恒常想要滅除它；對於已經產生的惡法，要尋求方法使它不產生，心不遠離，恒常想要滅除它；對於尚未產生的善法，要尋求方法使它產生；對於已經產生的善法，要尋求方法使它增多，不忘失，圓滿修行，心意不忘。如此，比丘們修習四種意斷。因此，比丘們！應當尋求方法，修習四種意斷。如此，比丘們！應當這樣學習。當時，比丘們聽聞佛陀所說，歡喜奉行。（二）我聽聞是這樣的：一時，佛陀在舍衛國的祇樹給孤獨園。當時，世尊告訴比丘們：『比丘們應當知道，所有小國國王以及大國王都來依附轉輪王，轉輪王在他們之中最為尊貴、最為至上。這也像這樣，所有三十七道品善法中，不放逸之法最為第一。』『不放逸的比丘修習四種意斷。比丘們！對於尚未產生的惡法，要尋求方法使它不產生，心不遠離，恒常想要滅除它；對於已經產生的惡法，要尋求方法使它不產生，心不遠離，恒常想要滅除它；對於尚未產生的善法，要尋求方法使它產生；對於已經產生的善法，要使它更加增多，最終不忘失，圓滿修行，心意不忘。如此，比丘們修習四種意斷。如此，比丘們！應當這樣學習。』當時，比丘們聽聞佛陀所說，歡喜奉行。（三）我聽聞是這樣的：一時，佛陀在舍衛國的祇樹給孤獨園。當時，世尊告訴比丘們：『所有星宿的光芒中，月光最為第一』
English version: What are the four? Here, bhikkhus, for unarisen evil unwholesome states, one generates desire for their non-arising, one makes an effort, one arouses energy, one applies one's mind, one strives. For arisen evil unwholesome states, one generates desire for their abandoning, one makes an effort, one arouses energy, one applies one's mind, one strives. For unarisen wholesome states, one generates desire for their arising, one makes an effort, one arouses energy, one applies one's mind, one strives. For arisen wholesome states, one generates desire for their maintenance, for their non-decline, for their increase, for their abundance, for their development, one makes an effort, one arouses energy, one applies one's mind, one strives. Thus, bhikkhus, the four right exertions are developed. Therefore, bhikkhus, you should generate desire for the development of the four right exertions. Thus, bhikkhus, you should train yourselves.』
At that time, the bhikkhus, having heard what the Buddha said, were delighted and practiced accordingly.
(Two)
Thus have I heard:
At one time, the Buddha was dwelling at Jeta's Grove, Anathapindika's monastery, in Savatthi.
At that time, the Blessed One addressed the bhikkhus: 『Bhikkhus, know that just as all the petty kings and great kings come to be near the wheel-turning monarch, and the wheel-turning monarch is the most honored and supreme among them, so too, among all the wholesome qualities of the thirty-seven factors of enlightenment, heedfulness is the foremost.
『A heedful bhikkhu develops the four right exertions. Here, bhikkhus, for unarisen evil unwholesome states, one generates desire for their non-arising, one makes an effort, one arouses energy, one applies one's mind, one strives. For arisen evil unwholesome states, one generates desire for their abandoning, one makes an effort, one arouses energy, one applies one's mind, one strives. For unarisen wholesome states, one generates desire for their arising, one makes an effort, one arouses energy, one applies one's mind, one strives. For arisen wholesome states, one generates desire for their maintenance, for their non-decline, for their increase, for their abundance, for their development, one makes an effort, one arouses energy, one applies one's mind, one strives. Thus, bhikkhus, the four right exertions are developed. Thus, bhikkhus, you should train yourselves.』
At that time, the bhikkhus, having heard what the Buddha said, were delighted and practiced accordingly.
(Three)
Thus have I heard:
At one time, the Buddha was dwelling at Jeta's Grove, Anathapindika's monastery, in Savatthi.
At that time, the Blessed One addressed the bhikkhus: 『Among all the lights of the stars, the light of the moon is the foremost.』 English version: What are the four? Here, bhikkhus, for unarisen evil unwholesome states, one seeks means for their non-arising, one's mind is not far away, one constantly desires their elimination; for arisen evil unwholesome states, one seeks means for their non-arising, one's mind is not far away, one constantly desires their elimination; for unarisen wholesome states, one seeks means for their arising; for arisen wholesome states, one seeks means for their increase, not forgetting, fully practicing, with mind not forgetting. Thus, bhikkhus, one cultivates the four right exertions. Therefore, bhikkhus! You should seek means to cultivate the four right exertions. Thus, bhikkhus! You should train yourselves.』 At that time, the bhikkhus, having heard what the Buddha said, were delighted and practiced accordingly. (Two) Thus have I heard: At one time, the Buddha was dwelling at Jeta's Grove, Anathapindika's monastery, in Savatthi. At that time, the Blessed One addressed the bhikkhus: 『Bhikkhus, know that just as all the petty kings and great kings come to be near the wheel-turning monarch, and the wheel-turning monarch is the most honored and supreme among them, so too, among all the wholesome qualities of the thirty-seven factors of enlightenment, heedfulness is the foremost.』 『A heedful bhikkhu develops the four right exertions. Here, bhikkhus, for unarisen evil unwholesome states, one seeks means for their non-arising, one's mind is not far away, one constantly desires their elimination; for arisen evil unwholesome states, one seeks means for their non-arising, one's mind is not far away, one constantly desires their elimination; for unarisen wholesome states, one seeks means for their arising; for arisen wholesome states, one seeks means for their increase, ultimately not forgetting, fully practicing, with mind not forgetting. Thus, bhikkhus, one cultivates the four right exertions. Thus, bhikkhus! You should train yourselves.』 At that time, the bhikkhus, having heard what the Buddha said, were delighted and practiced accordingly. (Three) Thus have I heard: At one time, the Buddha was dwelling at Jeta's Grove, Anathapindika's monastery, in Savatthi. At that time, the Blessed One addressed the bhikkhus: 『Among all the lights of the stars, the light of the moon is the foremost.』
。此亦如是，諸善功德三十七品之法，無放逸行最為第一，最尊、最貴。
「無放逸比丘修四意斷。云何為四？於是，比丘！若未生弊惡法，求方便令不生；若已生弊惡法，求方便令滅；若未生善法，求方便令生；若已生善法，求方便重令增多，終不忘失，具足修行，心意不忘。如是，比丘修四意斷。是故，諸比丘！當求方便，修四意斷。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「諸有華之屬，瞻卜之華、須摩那華，天上、人中，婆師華最為第一。此亦如是，諸善功德三十七道品之法，無放逸行為第一。
「若無放逸比丘修四意斷。云何為四？於是，比丘！若未生弊惡法，求方便令不生；已生弊惡法，求方便令滅；若未生善法，求方便令生；已生善法，求方便令增多，終不忘失，具足修行，心意不忘。如是，比丘修四意斷。是故，諸比丘！當求方便，修四意斷。是故，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：也是這樣，所有善的功德，三十七道品之法中，不放逸的行為最為第一，最尊貴，最重要。 『不放逸的比丘修習四種正勤。哪四種呢？比丘們，如果還沒有生起不好的惡法，就想辦法讓它不生起；如果已經生起了不好的惡法，就想辦法讓它滅除；如果還沒有生起好的善法，就想辦法讓它生起；如果已經生起了好的善法，就想辦法讓它增長，最終不會忘記，圓滿修行，心意不忘。這樣，比丘就修習了四種正勤。因此，比丘們！應當想辦法，修習四種正勤。所以，比丘們！應當這樣學習。』 當時，比丘們聽了佛所說，歡喜地奉行。 （四） 聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴比丘們：『所有花之中，瞻卜花、須摩那花，天上人間，婆師花最為第一。也是這樣，所有善的功德，三十七道品之法中，不放逸的行為最為第一。』 『不放逸的比丘修習四種正勤。哪四種呢？比丘們，如果還沒有生起不好的惡法，就想辦法讓它不生起；如果已經生起了不好的惡法，就想辦法讓它滅除；如果還沒有生起好的善法，就想辦法讓它生起；如果已經生起了好的善法，就想辦法讓它增長，最終不會忘記，圓滿修行，心意不忘。這樣，比丘就修習了四種正勤。因此，比丘們！應當想辦法，修習四種正勤。所以，比丘們！應當這樣學習。』 當時，比丘們聽了佛所說，歡喜地奉行。 （五） 聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。
English version: It is the same, among all virtuous merits, the practice of non-negligence is the foremost, most honored, and most important among the thirty-seven factors of enlightenment. 'A non-negligent bhikkhu cultivates the four right exertions. What are the four? Bhikkhus, if unwholesome evil states have not arisen, one strives to prevent them from arising; if unwholesome evil states have arisen, one strives to abandon them; if wholesome good states have not arisen, one strives to make them arise; if wholesome good states have arisen, one strives to make them increase, never forgetting, fully practicing, with mindfulness. Thus, a bhikkhu cultivates the four right exertions. Therefore, bhikkhus! You should strive to cultivate the four right exertions. Thus, bhikkhus! You should train yourselves.' At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (Four) Thus I have heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One told the bhikkhus: 'Among all flowers, the champak flower, the sumana flower, in heaven and among humans, the vasika flower is the foremost. It is the same, among all virtuous merits, the practice of non-negligence is the foremost among the thirty-seven factors of enlightenment.' 'A non-negligent bhikkhu cultivates the four right exertions. What are the four? Bhikkhus, if unwholesome evil states have not arisen, one strives to prevent them from arising; if unwholesome evil states have arisen, one strives to abandon them; if wholesome good states have not arisen, one strives to make them arise; if wholesome good states have arisen, one strives to make them increase, never forgetting, fully practicing, with mindfulness. Thus, a bhikkhu cultivates the four right exertions. Therefore, bhikkhus! You should strive to cultivate the four right exertions. Therefore, bhikkhus! You should train yourselves.' At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (Five) Thus I have heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Savatthi.
。
爾時，王波斯匿乘寶羽之車，出舍衛城，至祇洹精舍，欲覲世尊。諸王常法有五威容，舍著一面，前至世尊所，頭面禮足，在一面坐。
爾時，世尊告大王曰：「大王當知，世間有四種人出現於世。云何為四？或有一人，先闇而後明；或有一人，先明而後闇；或有一人，先闇而後闇；或有一人，先明而後明。
「彼人云何先闇而後明？於是，或有一人生卑賤家，或旃陀羅種、或啖人種、或工師種、或淫泆家生，或無目、或無手足、或時裸跣、或諸根錯亂；然復身、口行善法，意念善法。彼若見沙門、婆羅門、諸尊長者，恒念禮拜，不失時節，迎來起送，先笑后語，隨時供給。若復有時見乞兒者，若沙門、婆羅門，若路行者，若貧匱者，若有錢財，便持施與，設無財貨者，便往至長者家，乞求施與。若復見彼施者，便還歡喜踴躍，不能自勝。身行善法，口修善法，意念善法，身壞命終，生善處天上。猶如有人，從地至床，從床乘馬，從馬乘象，從象乘講堂，由是故我今說，此人先闇而後明。如是，大王！此人名曰先闇而後明
現代漢語譯本：
當時，波斯匿王乘坐裝飾華麗的馬車，離開舍衛城，前往祇洹精舍，想要拜見世尊。按照諸王的慣例，他收斂了五種威儀，走到世尊面前，頭面頂禮佛足，然後在一旁坐下。 這時，世尊告訴波斯匿王說：『大王應當知道，世間有四種人出現於世。是哪四種呢？有的人，先是處於黑暗之中，後來變得光明；有的人，先是處於光明之中，後來變得黑暗；有的人，先是處於黑暗之中，後來仍然處於黑暗之中；有的人，先是處於光明之中，後來仍然處於光明之中。』 『什麼樣的人是先處於黑暗之中，後來變得光明呢？這樣的人，有的是出生在卑賤的家庭，或者是旃陀羅種姓、或者是食人種姓、或者是工匠種姓、或者是淫蕩的家庭，或者是沒有眼睛、或者是沒有手腳、或者是經常赤身裸體、或者是諸根不全；然而，他的身、口卻行善法，意念也行善法。他如果見到沙門、婆羅門、諸位尊長，總是想著禮拜，不失時機，迎送他們，先微笑后說話，隨時供養他們。如果有時見到乞丐，無論是沙門、婆羅門，還是路人，還是貧困的人，如果有錢財，就拿出來佈施，如果沒有錢財，就去長者家乞求佈施。如果見到別人佈施，就更加歡喜踴躍，不能自已。他的身體行善法，口裡修善法，心裡念善法，身壞命終后，就會生到善處天上。就像有人，從地上到床，從床到馬，從馬到象，從象到講堂一樣，因此我現在說，這個人是先處於黑暗之中，後來變得光明。像這樣，大王！這個人就叫做先處於黑暗之中，後來變得光明。』
English version:
At that time, King Pasenadi, riding in a chariot adorned with precious feathers, left the city of Sravasti and went to the Jeta Grove Monastery, desiring to see the World Honored One. According to the custom of kings, he restrained his five forms of majesty, approached the World Honored One, bowed his head to the ground at the Buddha's feet, and sat down to one side. Then, the World Honored One said to King Pasenadi: 'Great King, you should know that there are four kinds of people who appear in the world. What are the four? There is one person who is first in darkness and then in light; there is one person who is first in light and then in darkness; there is one person who is first in darkness and then remains in darkness; and there is one person who is first in light and then remains in light.' 'What kind of person is first in darkness and then in light? Such a person may be born into a humble family, or of the Chandala caste, or of a cannibalistic caste, or of an artisan caste, or of a licentious family, or without eyes, or without hands and feet, or often naked, or with disordered senses; yet, their body and mouth practice good deeds, and their mind thinks good thoughts. If they see a Shramana, a Brahmin, or any elder, they always think of bowing in reverence, not missing the opportunity, welcoming and seeing them off, smiling first and then speaking, and providing for them at all times. If they sometimes see a beggar, whether a Shramana, a Brahmin, a traveler, or a poor person, if they have money, they give it away; if they have no money, they go to the house of an elder to beg for alms. If they see others giving, they become even more joyful and exuberant, unable to contain themselves. Their body practices good deeds, their mouth cultivates good deeds, and their mind thinks good thoughts. When their body breaks and their life ends, they will be reborn in a good place in heaven. It is like someone going from the ground to a bed, from a bed to a horse, from a horse to an elephant, and from an elephant to a lecture hall. Therefore, I now say that this person is first in darkness and then in light. Thus, Great King! This person is called first in darkness and then in light.'
。
「彼人云何先明而後闇？於是，或有一人在大家生，若剎利種、若長者種、若婆羅門種，饒財多寶，金、銀、珍寶、車𤦲、馬瑙、水精、琉璃，僕從、奴婢不可稱計，像、馬、䐗、羊皆悉具足。然復此人顏貌端政，如桃華色，彼人恒懷邪見，邊見相應，彼便有此見：無施、無受，亦無前人何所施物，亦無善惡之行，亦無今世、後世，亦無得道者，世無阿羅漢可承敬者，於今世、後世可作證者。彼若見沙門、婆羅門，便起瞋恚，無恭敬心。若見人惠施者，心不喜樂，身、口、意所作行而不平均，以行非法之行，身壞命終，生地獄中。猶如有人從講堂至象，從象至馬，從馬至床，從床至地。由是故，我今說此人，如是，大王！所謂此人先明而後闇。
「彼云何有人從闇至闇？若復有人生卑賤家，或旃陀羅家、或啖人家、或極下窮家，此人必生此中，或復有時，諸根不具，顏色粗惡。然復彼人恒懷邪見，彼便有此見：無今世、後世，無沙門、婆羅門，亦無得道者，亦無阿羅漢可承敬者，亦無今世、後世可作證者。彼若見沙門、婆羅門，便起瞋恚，無恭敬心。若見人來惠施者，心不喜樂，身、口、意所作行而不平等，誹謗聖人，毀辱三尊。彼既自不施，又見他施，甚懷瞋恚，以行瞋恚，身壞命終，生地獄中
現代漢語譯本 『那人為何先光明而後黑暗呢？』於是，有這樣一個人，出生于富貴人家，可能是剎帝利種姓、長者種姓或婆羅門種姓，擁有大量財富，金銀珠寶、車乘、瑪瑙、水晶、琉璃應有盡有，僕從奴婢數不勝數，像、馬、牛、羊也都齊全。而且這個人容貌端正，如桃花般紅潤。然而，他卻總是懷有邪見，與邊見相應，他會有這樣的見解：沒有佈施，沒有接受，也沒有前人所施之物，沒有善惡之行，沒有今生來世，沒有得道之人，世上沒有值得尊敬的阿羅漢，也沒有能在今生來世作證的人。他如果見到沙門、婆羅門，就會生起嗔恨，沒有恭敬之心。如果見到有人佈施，心中不會感到喜悅，身、口、意所作的行為都不公正，以行非法之事，身壞命終后，會墮入地獄。就像有人從講堂到象，從象到馬，從馬到床，從床到地一樣。因此，我才說這個人，就是這樣，大王！所謂這個人是先光明而後黑暗。 『那人為何從黑暗到黑暗呢？』如果有人出生在卑賤的家庭，可能是旃陀羅家、食人者家或極度貧困的家庭，這個人必定會出生在這樣的家庭，有時甚至諸根不全，容貌醜陋。而且，這個人總是懷有邪見，他會有這樣的見解：沒有今生來世，沒有沙門、婆羅門，沒有得道之人，沒有值得尊敬的阿羅漢，也沒有能在今生來世作證的人。他如果見到沙門、婆羅門，就會生起嗔恨，沒有恭敬之心。如果見到有人來佈施，心中不會感到喜悅，身、口、意所作的行為都不平等，誹謗聖人，侮辱三寶。他自己不佈施，又看到別人佈施，就非常嗔恨，因為行嗔恨之事，身壞命終后，會墮入地獄。
English version 'How does a person go from light to darkness?' There is a person born into a wealthy family, perhaps of the Kshatriya, elder, or Brahmin caste, possessing great wealth, gold, silver, jewels, carriages, agate, crystal, and lapis lazuli in abundance, with countless servants and slaves, and elephants, horses, cattle, and sheep in full measure. Moreover, this person has a handsome appearance, with a complexion like a peach blossom. However, they constantly harbor wrong views, aligning with extreme views, and they hold such beliefs: there is no giving, no receiving, nor anything given by those before, no good or bad deeds, no this life or the next, no one who has attained enlightenment, no Arhats in the world worthy of respect, nor anyone who can testify to this life or the next. If they see a Shramana or Brahmin, they become angry and have no respect. If they see someone giving alms, they feel no joy, and their actions in body, speech, and mind are not equitable, engaging in unlawful deeds. When their body breaks and life ends, they are born in hell. It is like someone going from a lecture hall to an elephant, from an elephant to a horse, from a horse to a bed, and from a bed to the ground. Therefore, I say this person is like this, O King! This is what is meant by a person going from light to darkness. 'How does a person go from darkness to darkness?' If a person is born into a lowly family, perhaps a Chandala family, a cannibal family, or an extremely poor family, this person will certainly be born into such a family, and sometimes their faculties are incomplete, and their appearance is coarse. Moreover, this person constantly harbors wrong views, and they hold such beliefs: there is no this life or the next, no Shramanas or Brahmins, no one who has attained enlightenment, no Arhats worthy of respect, nor anyone who can testify to this life or the next. If they see a Shramana or Brahmin, they become angry and have no respect. If they see someone giving alms, they feel no joy, and their actions in body, speech, and mind are not equitable, slandering the sages and insulting the Three Jewels. They do not give alms themselves, and when they see others giving alms, they become very angry. Because they engage in anger, when their body breaks and life ends, they are born in hell.
。猶如有人從闇至闇，從火焰至火焰，舍智就愚。由是而言，此人可謂先闇而後闇，大王當知，故名此人從闇至闇。
「彼名何等人從明至明？或有一人生豪族家，或剎利種、或國王家、或大臣家，饒財多寶，不可稱計。然復彼人顏色端政，如桃華色。彼人恒有正見，心無錯亂。彼有此正見：有施、有福、有受者，有善、惡之報，有今世、後世，有沙門、婆羅門。設復彼人若見沙門、婆羅門，起恭敬心，和顏悅色，己身恒喜佈施，亦復勸人使行佈施之，設佈施之日，心懷踴躍，不能自勝，彼身行善，口行善，意行善，身壞命終生善處。猶如有人從講堂至講堂，從宮至宮。由是而言，我今說此人從明至明。是為，大王！世間有此四人。」
爾時，世尊便說此偈：
「王當知貧人， 有信好佈施， 見沙門婆羅， 及諸可施者， 能復起迎逆， 而教於正見， 施時極歡喜， 所求不逆人。 彼人是良友， 終不為惡行， 恒喜行正見， 常念求善法。 大王如彼人， 死時有所適， 必生兜術天， 先闇而後明。 如人極為富， 不信好喜恚， 慳貪心怯弱， 邪見而不改。 見沙門梵志， 及諸乞求者， 恒喜呵罵詈， 邪見言無有
現代漢語譯本：就像有人從黑暗走向黑暗，從火焰走向火焰，捨棄智慧而選擇愚昧。由此來說，這個人可以說是先黑暗而後黑暗，大王您應當知道，所以稱這個人是從黑暗走向黑暗。 『那麼，什麼樣的人是從光明走向光明呢？』有這樣一個人，他出生於豪門貴族，或是剎帝利種姓、或是王族、或是大臣之家，擁有數不清的財富和珍寶。而且這個人容貌端正，如同桃花般紅潤。他始終持有正見，內心沒有迷惑。他有這樣的正見：有佈施，有福報，有接受佈施的人，有善惡的報應，有今生和來世，有沙門和婆羅門。如果他見到沙門或婆羅門，會生起恭敬之心，和顏悅色，自己總是樂於佈施，也勸說他人行佈施。在佈施的時候，內心充滿喜悅，無法自持。他身行善事，口說善言，意念善行，身壞命終後會轉生到善處。就像有人從講堂走向講堂，從宮殿走向宮殿。由此來說，我現在說這個人是從光明走向光明。大王，世間有這四種人。』 這時，世尊便說了這首偈語： 『大王應當知道，貧窮的人，如果具有信心，喜歡佈施，見到沙門、婆羅門以及其他可以佈施的人，能夠起身迎接，並教導他們正見，佈施時非常歡喜，所求不違揹他人。這樣的人是良友，終究不會做惡事，總是喜歡奉行正見，常常想著追求善法。大王，像這樣的人，死後會有好的去處，必定會轉生到兜率天，這是先黑暗而後光明。如果有人極其富有，卻不相信善報，喜歡發怒，慳吝貪婪，內心怯懦，持有邪見而不改正。見到沙門、婆羅門以及其他乞求者，總是喜歡呵斥謾罵，持有邪見，說沒有善惡報應。』
English version: It is like someone going from darkness to darkness, from flame to flame, abandoning wisdom for foolishness. Therefore, this person can be said to be first in darkness and then in darkness. Your Majesty should know this, hence this person is called going from darkness to darkness. 'Now, what kind of person goes from light to light?' There is a person who is born into a noble family, either of the Kshatriya caste, or a royal family, or a minister's family, possessing countless wealth and treasures. Moreover, this person has a dignified appearance, with a complexion like a peach blossom. He always holds right views, and his mind is without confusion. He has this right view: there is giving, there is merit, there are recipients of giving, there are rewards for good and evil, there is this life and the next, there are ascetics and Brahmins. If he sees ascetics or Brahmins, he will have a respectful heart, a kind countenance, and he is always happy to give, and also persuades others to give. When giving, his heart is filled with joy, unable to contain itself. He does good deeds with his body, speaks good words with his mouth, and thinks good thoughts with his mind. After his body breaks and his life ends, he will be reborn in a good place. It is like someone going from lecture hall to lecture hall, from palace to palace. Therefore, I now say that this person goes from light to light. Your Majesty, there are these four kinds of people in the world.' At that time, the World Honored One spoke this verse: 'Your Majesty should know that a poor person, if he has faith and likes to give, upon seeing ascetics, Brahmins, and others who can receive giving, is able to rise to greet them, and teaches them right views, is very happy when giving, and does not seek to go against others. Such a person is a good friend, and will never do evil deeds, always likes to practice right views, and often thinks of seeking good dharma. Your Majesty, such a person, after death, will have a good destination, and will surely be reborn in the Tushita Heaven, this is first darkness and then light. If someone is extremely wealthy, but does not believe in good rewards, likes to be angry, is stingy and greedy, is timid in his heart, holds wrong views and does not correct them. Upon seeing ascetics, Brahmins, and other beggars, he always likes to scold and curse, holds wrong views, and says there are no rewards for good and evil.'
。 見施起瞋恚， 不令有施人， 彼人行極弊， 造諸惡元本。 如是彼人者， 臨欲命終時， 當生地獄中， 先明而後闇。 如有貧賤人， 無信好瞋恚， 造諸不善行， 邪見不信正。 設見沙門士， 及諸可事者， 而取輕毀之， 慳貪無有信。 施時而不喜， 見他施亦然， 彼人所造行， 所適無安處。 如此彼之人， 必當取命終， 當生地獄中， 先闇而後闇。 如人極有財， 有信好佈施， 正見不他念， 恒喜求善法。 設見諸道士， 及諸可施者， 起恭迎敬之， 而學于正見。 與時極和悅， 常念于平均， 惠施無吝惜， 不逆於人心。 彼人受命決， 不造諸非法， 當知彼之人， 臨欲命終時， 必生好善處， 先明而後明。
「是故，大王！當學先明而後明，莫學先明而後闇。如是，大王！當作是學。」
爾時，波斯匿王聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本 看到別人施捨就心生嗔恨，不讓別人行善佈施，這種人行為極其惡劣，是造作各種罪惡的根源。 這樣的人，在臨終的時候，會墮入地獄，先是光明后是黑暗。 如果有人貧窮，沒有信仰，喜歡嗔怒，造作各種不善的行為，持有邪見，不相信正法。 如果見到修行人，以及其他值得尊敬的人，就輕視譭謗他們，慳吝貪婪，沒有信仰。 佈施的時候不高興，看到別人佈施也這樣，這種人所造作的行為，無論到哪裡都不會安寧。 這樣的人，必定會死去，墮入地獄，先是黑暗后是更加黑暗。 如果有人非常富有，有信仰，喜歡佈施，持有正見，沒有其他雜念，經常喜歡追求善法。 如果見到修行人，以及其他值得佈施的人，就恭敬地迎接他們，並且學習正見。 佈施的時候非常高興，常常想著平等對待一切，慷慨佈施，不違背別人的心意。 這種人壽命終結的時候，不會造作各種非法的事情，應當知道這種人，在臨終的時候， 必定會出生在好的地方，先是光明后是更加光明。 『所以，大王！應當學習先光明后更加光明，不要學習先光明后黑暗。』大王！應當這樣學習。 當時，波斯匿王聽了佛的教誨，歡喜地接受並奉行。 （六） 我聽佛陀這樣說： 一時，佛陀在舍衛國的祇樹給孤獨園。
English version Seeing others giving alms, they become angry, preventing others from doing good deeds. Such a person's actions are extremely wicked, the root of all evil. Such a person, at the time of death, will fall into hell, experiencing light first and then darkness. If someone is poor, without faith, prone to anger, commits various unwholesome actions, holds wrong views, and does not believe in the right Dharma. If they see ascetics or others worthy of respect, they belittle and slander them, being stingy, greedy, and without faith. They are not happy when giving alms, and feel the same when seeing others give. Such a person's actions will lead them to no place of peace. Such a person will surely die and fall into hell, experiencing darkness first and then even greater darkness. If someone is very wealthy, has faith, likes to give alms, holds right views, has no other distractions, and always seeks good Dharma. If they see ascetics or others worthy of giving, they greet them respectfully and learn the right view. They are very happy when giving alms, always thinking of treating everyone equally, giving generously, and not going against others' wishes. When such a person's life ends, they will not commit any unlawful acts. It should be known that such a person, at the time of death, will surely be born in a good place, experiencing light first and then even greater light. 'Therefore, great king! You should learn to be bright first and then even brighter, do not learn to be bright first and then dark.' Great king! You should learn in this way. At that time, King Pasenadi, having heard the Buddha's teachings, joyfully accepted and practiced them. (6) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in the country of Savatthi.
。
爾時，尊者阿難至世尊所，頭面禮足，在一面住，斯須，復以兩手摩如來足已，復以口嗚如來足上，而作是說：「天尊之體，何故乃爾？身極緩爾，如來之身不如本故。」
世尊告曰：「如是。阿難！如汝所言，今如來身皮肉已緩，今日之體不如本故。所以然者，夫受形體，為病所逼。若應病眾生，為病所困；應死眾生，為死所逼。今日如來，年已衰微，年過八十。」
是時，阿難聞此語已，悲泣哽噎，不能自勝，並作是語：「咄嗟，老至乃至於斯。」
是時，世尊到時，著衣持缽，入舍衛城乞食。是時，世尊漸漸乞食，至王波斯匿舍。當於爾時，波斯匿門前，有故壞車數十乘，舍在一面。
是時，尊者阿難以見車棄在一面，見已，白世尊曰：「此車王波斯匿車，昔日作時極為精妙，如今日觀之，與瓦石同色。」
世尊告曰：「如是，阿難！如汝所言，如今觀所有車，昔日之時極為精妙，金銀所造，今日壞敗，不可複用。如是外物尚壞敗，況復內者？」
爾時，世尊便說此偈：
「咄此老病死， 壞人極盛色， 初時甚悅意， 今為死使逼。 雖當壽百歲， 皆當歸于死， 無免此患苦， 盡當歸此道
現代漢語譯本： 當時，尊者阿難來到世尊的住所，頭面頂禮佛足，在一旁站立。過了一會兒，他又用雙手摩挲如來的雙足，然後用口親吻如來的腳上，並說道：『天尊的身體，為何會這樣？身體如此鬆弛，如來的身體不如從前了。』 世尊告訴他說：『是的，阿難！正如你所說，現在如來的面板肌肉已經鬆弛，今天的身體不如從前了。之所以這樣，是因為凡有形體的，都會被疾病所困擾。如果眾生應該生病，就會被疾病所困；如果眾生應該死亡，就會被死亡所逼迫。如今如來，年事已高，已經超過八十歲了。』 當時，阿難聽到這些話后，悲傷地哭泣哽咽，不能自已，並說道：『唉，衰老竟然到了這種地步。』 這時，世尊到了吃飯的時間，穿上衣服，拿著缽，進入舍衛城乞食。當時，世尊漸漸乞食，到了波斯匿王的住所。那時，波斯匿王門前，有幾十輛破舊的車輛，被丟棄在一旁。 當時，尊者阿難看到被丟棄在一旁的車輛，看到后，對世尊說：『這些是波斯匿王的車輛，以前製造時非常精美，如今看它們，和瓦礫石頭一樣。』 世尊告訴他說：『是的，阿難！正如你所說，現在看這些車輛，以前製造時非常精美，用金銀打造，如今已經破敗，不能再用了。像這樣的外物尚且會破敗，更何況是內在的呢？』 當時，世尊便說了這首偈語： 『唉，這衰老、疾病、死亡， 摧毀人們最美好的容顏， 最初時令人愉悅， 如今卻被死亡的使者逼迫。 即使能活到百歲， 最終都將歸於死亡， 無法免除這些苦難， 最終都將走上這條道路。』
English version: At that time, the Venerable Ananda went to where the World Honored One was, bowed his head to the ground at the Buddha's feet, and stood to one side. After a moment, he again rubbed the Tathagata's feet with both hands, then kissed the Tathagata's feet with his mouth, and said, 'Why is the body of the Honored One like this? The body is so relaxed, the Tathagata's body is not as it used to be.' The World Honored One told him, 'Yes, Ananda! As you say, now the Tathagata's skin and flesh have become relaxed, and today's body is not as it used to be. The reason for this is that those who have a physical form are afflicted by illness. If beings are to be sick, they will be troubled by illness; if beings are to die, they will be compelled by death. Today, the Tathagata is old and has passed eighty years of age.' At that time, Ananda, having heard these words, wept with grief, unable to control himself, and said, 'Alas, old age has come to this point.' At this time, when it was time for the World Honored One to eat, he put on his robes, took his bowl, and entered the city of Shravasti to beg for food. At that time, the World Honored One gradually begged for food and arrived at the residence of King Pasenadi. At that time, in front of Pasenadi's gate, there were dozens of old, broken-down carriages, discarded to one side. At that time, the Venerable Ananda, seeing the carriages discarded to one side, said to the World Honored One, 'These are the carriages of King Pasenadi. In the past, when they were made, they were extremely exquisite, but now, looking at them, they are the same color as rubble and stones.' The World Honored One told him, 'Yes, Ananda! As you say, now looking at these carriages, in the past, when they were made, they were extremely exquisite, made of gold and silver, but now they are broken down and cannot be used again. Even external things like this are subject to decay, how much more so are internal things?' At that time, the World Honored One then spoke this verse: 'Alas, this old age, sickness, and death, Destroy the most beautiful appearance of people, Initially, they are very pleasing, But now they are compelled by the messengers of death. Even if one lives to be a hundred years old, All will eventually return to death, There is no escape from these sufferings, All will eventually go down this path.'
。 如內身所有， 為死之所驅， 外諸四大者， 悉趣于本無。 是故求無死， 唯有涅槃耳， 彼無死無生， 都無此諸行。」
爾時，世尊即就波斯匿王坐。
是時，王波斯匿與世尊辦種種飲食。觀世尊食竟，王更取一小座，在如來前坐，白世尊曰：「云何，世尊！諸佛形體皆金剛數，亦當有老、病、死乎？」
世尊告曰：「如是，大王！如大王語，如來亦當有此生、老、病、死。我今亦是人數，父名真凈，母名摩耶，出轉輪聖王種。」
爾時，世尊便說此偈：
「諸佛出於人， 父名曰真凈， 母名極清妙， 豪族剎利種。 死徑為極困， 都不觀尊卑， 諸佛尚不免， 況復余凡俗。」
爾時，世尊與波斯匿王而說此偈：
「祠祀火為上， 詩書頌為尊， 人中王為貴， 眾流海為首。 眾星月為上， 光明日為先， 八方上下中， 世界之所載。 天及世人民， 如來最為尊， 其欲求福祿， 當供養三佛。」
是時，世尊說此偈已，便從座起而去，還祇洹精舍，就座而坐。
爾時，世尊告諸比丘：「有四法，在世間人所愛敬
現代漢語譯本：身體內部的一切，都被死亡所驅使；外部的四大元素，最終都將回歸虛無。因此，尋求不死之道，唯有涅槃；涅槃沒有生也沒有死，完全超越了這些世俗的執行。 當時，世尊就坐在波斯匿王的座位上。 這時，波斯匿王為世尊準備了各種飲食。看到世尊用完餐后，國王又取來一個小座，在如來面前坐下，對世尊說：『世尊，諸佛的形體都是金剛不壞的嗎？難道也會有衰老、疾病、死亡嗎？』 世尊回答說：『是的，大王！正如你所說，如來也會有生、老、病、死。我現在也是人，父親名叫真凈，母親名叫摩耶，出身于轉輪聖王的種族。』 當時，世尊便說了這首偈語： 『諸佛都出於人，父親名叫真凈，母親名叫極清妙，是豪族剎利種。死亡的道路極其困苦，不看重尊貴卑賤，諸佛尚且不能避免，更何況其餘的凡夫俗子呢？』 當時，世尊對波斯匿王說了這首偈語： 『祭祀以火為上，詩書頌歌為尊，人中以國王為貴，眾河流以大海為首。眾星以月亮為上，光明以太陽為先，八方上下之中，是世界所承載。天界和世間人民，如來最為尊貴，如果想要尋求福祿，應當供養三佛。』 當時，世尊說完這首偈語后，便從座位起身離去，回到祇洹精舍，就座而坐。 當時，世尊告訴眾比丘：『有四種法，是世間人所喜愛和尊敬的』
English version: All that is within the body is driven by death; the four great elements outside all return to nothingness. Therefore, the only way to seek immortality is Nirvana; Nirvana has neither birth nor death, completely transcending these worldly processes. At that time, the World Honored One sat on King Pasenadi's seat. Then, King Pasenadi prepared various foods for the World Honored One. Seeing that the World Honored One had finished eating, the king took a small seat and sat in front of the Tathagata, saying to the World Honored One, 'World Honored One, are the bodies of all Buddhas indestructible like diamonds? Will they also experience old age, sickness, and death?' The World Honored One replied, 'Yes, great king! Just as you said, the Tathagata will also experience birth, old age, sickness, and death. I am also a human being, my father is named True Purity, my mother is named Maya, and I come from the lineage of a Wheel-Turning Sage King.' At that time, the World Honored One spoke this verse: 'Buddhas are born from humans, the father is named True Purity, the mother is named Utterly Pure, of the noble Kshatriya lineage. The path of death is extremely difficult, it does not regard the noble or the lowly, even Buddhas cannot avoid it, let alone the rest of the ordinary people?' At that time, the World Honored One spoke this verse to King Pasenadi: 'Sacrifices are supreme with fire, poems and hymns are honored, among people the king is noble, among rivers the sea is the head. Among the stars the moon is supreme, among lights the sun is first, the eight directions, above, below, and in the middle, are what the world carries. Among gods and people of the world, the Tathagata is the most honored, if one wishes to seek blessings and prosperity, one should make offerings to the Three Buddhas.' At that time, after the World Honored One finished speaking this verse, he rose from his seat and left, returning to the Jeta Grove Monastery, where he sat down. At that time, the World Honored One told the monks, 'There are four things that are loved and respected by people in the world.'
。云何為四？少壯之年，世間人民之所愛敬；無有病痛，人所愛敬；壽命，人所愛敬；恩愛集聚，人所愛敬。是謂，比丘！有此四法，世間人民之所愛敬。
「複次，比丘復有四法，世間人民所不愛敬。云何為四？比丘當知，少壯之年，若時老病，世人所不喜；若無病者，后便得病，世人所不喜；若有得壽命，后便命終，世人所不喜；恩愛得集，后復別離，是世人所不喜。是謂，比丘！有此四法與世迴轉，諸天、世人，乃至轉輪聖王、諸佛世尊，共有此法，是為，比丘！世間有此四法與世迴轉。
「若不覺此四法時，便流轉生死，周旋五道。云何為四？聖賢戒、賢聖三昧、賢聖智慧、賢聖解脫。是為，比丘！有此四法而不覺知者，則受上四法。我今及汝等，以覺知此賢聖四法，斷生死根，不復受有。如今如來形體衰老，當受此衰耗之報。是故，諸比丘！當求此永寂涅槃，不生、不老、不病、不死，恩愛別離，常念無常之變。如是，比丘，當作是念。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，王波斯匿即敕臣佐，嚴寶羽之車，欲出舍衛城觀地講堂
現代漢語譯本：什麼是四種受人愛敬的情況呢？年輕力壯的時候，世間的人民都喜愛和尊敬；沒有疾病的時候，人們喜愛和尊敬；長壽的時候，人們喜愛和尊敬；恩愛團聚的時候，人們喜愛和尊敬。這就是，比丘們！有這四種情況，世間的人民會喜愛和尊敬。 現代漢語譯本：再者，比丘們，還有四種情況，世間的人民不喜愛和尊敬。什麼是四種情況呢？比丘們應當知道，年輕力壯的時候，如果到了衰老生病的時候，世人就不喜歡了；如果沒有疾病，後來卻得了疾病，世人就不喜歡了；如果有了壽命，後來卻死亡了，世人就不喜歡了；恩愛團聚，後來卻又分離了，這是世人所不喜歡的。這就是，比丘們！有這四種情況與世間輪迴，諸天、世人，乃至轉輪聖王、諸佛世尊，都共有這四種情況，這就是，比丘們！世間有這四種情況與世間輪迴。 現代漢語譯本：如果不能覺悟這四種情況，就會在生死中流轉，在五道中輪迴。什麼是四種情況呢？聖賢的戒律、賢聖的三昧、賢聖的智慧、賢聖的解脫。這就是，比丘們！有這四種情況而不覺悟的人，就會承受上面所說的四種情況。我現在和你們一樣，因為覺悟了這賢聖的四種情況，斷除了生死的根本，不再受輪迴之苦。如今如來的形體衰老，將要承受這衰老的報應。因此，諸位比丘！應當追求這永恒寂靜的涅槃，不生、不老、不病、不死，恩愛別離，常常思念無常的變化。像這樣，比丘們，應當這樣思考。 現代漢語譯本：當時，諸位比丘聽了佛所說的話，歡喜地奉行。 現代漢語譯本：（七） 現代漢語譯本：我聽聞是這樣的： 現代漢語譯本：一時，佛在舍衛國的祇樹給孤獨園。 現代漢語譯本：當時，波斯匿王就命令臣子們，準備好裝飾華麗的車子，想要出舍衛城去觀看講堂。
English version: What are the four things that are loved and respected? When one is young and strong, the people of the world love and respect them; when one is without illness, people love and respect them; when one has a long life, people love and respect them; when loved ones are gathered together, people love and respect them. These are, bhikkhus! These are the four things that the people of the world love and respect. English version: Furthermore, bhikkhus, there are four things that the people of the world do not love and respect. What are the four things? Bhikkhus should know that when one is young and strong, if one becomes old and sick, the world does not like it; if one is without illness, but later becomes ill, the world does not like it; if one has a long life, but later dies, the world does not like it; when loved ones are gathered together, but later separated, this is what the world does not like. These are, bhikkhus! These are the four things that revolve with the world, the gods, the people of the world, even the wheel-turning sage kings, and all the Buddhas, the World Honored Ones, all share these things. These are, bhikkhus! These are the four things in the world that revolve with the world. English version: If one does not awaken to these four things, one will transmigrate in birth and death, revolving in the five paths. What are the four things? The precepts of the noble ones, the samadhi of the noble ones, the wisdom of the noble ones, and the liberation of the noble ones. These are, bhikkhus! Those who do not awaken to these four things will suffer the above four things. Now, I and you are the same, because we have awakened to these four noble things, we have cut off the root of birth and death, and will no longer suffer the pain of reincarnation. Now, the Tathagata's body is aging, and will suffer the retribution of this aging. Therefore, all bhikkhus! You should seek this eternal and peaceful Nirvana, which is without birth, without old age, without sickness, without death, without the separation of loved ones, and always think of the impermanent changes. Thus, bhikkhus, you should think in this way. English version: At that time, all the bhikkhus, having heard what the Buddha had said, joyfully practiced it. English version: (Seven) English version: Thus have I heard: English version: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. English version: At that time, King Pasenadi immediately ordered his ministers to prepare a richly decorated chariot, wanting to leave the city of Sravasti to view the lecture hall.
。當於爾時，波斯匿王母命過，年極衰老，垂向百歲，王甚尊敬，念未曾離目。是時，波斯匿王邊有大臣，名不奢蜜，高才蓋世，世人尊重。時，大臣便作是念：「此波斯匿王母年向百歲，今日命終；設當聞者，王甚愁憂，不能飲食而得重病。我今當設方便，使王不愁憂，亦使不病。」
是時，大臣即嚴駕五百白象，亦嚴駕五百疋馬，復嚴五百步兵，復嚴駕五百妓女，復嚴駕五百老母，復嚴駕五百婆羅門，復有五百沙門，復嚴駕五百衣裳，復嚴駕五百珍寶，與亡者作好大棺，彩畫極令使妙，懸繒幡蓋，作倡妓樂，不可稱計，出舍衛城。
是時，波斯匿王還來入城。是時，王波斯匿有少事，是時王遙見亡者，問左右曰：「此是何人，供養乃至於斯？」
時不奢蜜曰：「此舍衛城中有長者母無常，是彼之具。」
時王復告曰：「此諸象馬車乘複用為？」
大臣報曰：「此五百老母者，用奉上閻羅王，持用贖命。」
時，王便笑而作是說：「此是愚人之法，命也難保，有何可克？如有人墮摩竭魚口，欲求出者，實復難得。此亦如是，墮閻羅王邊，欲求出，實難可得。」
「此五百妓女亦用贖命。」
王報曰：「此亦難得
現代漢語譯本 當時，波斯匿王的母親去世了，她年紀非常老邁，接近一百歲，國王非常尊敬她，想著她從未離開過自己的視線。當時，波斯匿王身邊有一位大臣，名叫不奢蜜，才華橫溢，世人敬重。當時，這位大臣就想：『波斯匿王的母親年近百歲，今天去世了；如果讓國王知道，他一定會非常憂愁，甚至會因為無法進食而生重病。我今天應該想個辦法，讓國王不憂愁，也不生病。』 當時，大臣立刻準備了五百頭白象，也準備了五百匹馬，又準備了五百步兵，又準備了五百輛車，又準備了五百位老婦人，又準備了五百位婆羅門，還有五百位沙門，又準備了五百件衣服，又準備了五百件珍寶，為死者準備了一口非常好的大棺材，彩繪得非常精美，懸掛著絲綢幡蓋，演奏著數不清的歌舞音樂，從舍衛城出發。 當時，波斯匿王正要回城。當時，波斯匿王有些事情，當時國王遠遠地看見送葬的隊伍，就問左右的人說：『這是什麼人，供奉的儀式竟然如此隆重？』 當時，不奢蜜說：『這是舍衛城中一位長者的母親去世了，這些是她的葬禮用品。』 國王又問：『這些像、馬、車乘又是用來做什麼的？』 大臣回答說：『這五百位老婦人，是用來獻給閻羅王的，用來贖命的。』 當時，國王笑著說：『這是愚蠢的做法，生命難以保全，又有什麼可以用來贖回呢？就像有人掉進摩竭魚的嘴裡，想要出來，實在太難了。這就像是，墮入閻羅王的手中，想要出來，實在太難了。』 『這五百輛車也是用來贖命的。』 國王說：『這也難以做到。』
English version At that time, King Pasenadi's mother passed away. She was very old, nearing a hundred years of age. The king deeply respected her, thinking she had never left his sight. At that time, there was a minister named Bu Shemi by King Pasenadi's side, who was exceptionally talented and respected by the world. Then, the minister thought: 'King Pasenadi's mother is nearly a hundred years old and has passed away today; if the king were to find out, he would be very sorrowful, and might even become seriously ill from not being able to eat. I should devise a way to prevent the king from being sorrowful and falling ill.' At that time, the minister immediately prepared five hundred white elephants, also prepared five hundred horses, also prepared five hundred foot soldiers, also prepared five hundred chariots, also prepared five hundred old women, also prepared five hundred Brahmins, and also five hundred Shramanas, also prepared five hundred sets of clothing, also prepared five hundred treasures, and prepared a very fine large coffin for the deceased, which was exquisitely painted, hung with silk banners and canopies, and played countless songs and music, departing from Shravasti. At that time, King Pasenadi was returning to the city. At that time, King Pasenadi had some matters to attend to. Then, the king saw the funeral procession from afar and asked his attendants, 'Who is this person, whose offerings are so grand?' At that time, Bu Shemi said, 'This is the mother of an elder in Shravasti who has passed away, and these are her funeral items.' The king then asked, 'What are these elephants, horses, and chariots for?' The minister replied, 'These five hundred old women are to be offered to Yama, the King of the Underworld, to redeem her life.' Then, the king laughed and said, 'This is a foolish practice. Life is difficult to preserve, so what can be used to redeem it? It's like someone falling into the mouth of a Makara fish; trying to get out is truly difficult. It's the same here; falling into the hands of Yama, trying to get out is truly difficult.' 'These five hundred chariots are also for redeeming life.' The king said, 'That is also difficult to achieve.'
。」
時大臣曰：「若此妓女不可得者，當用餘者贖之。」
王曰：「此亦難得。」
大臣曰：「若此不可得者，當用五百珍寶贖之。」
王報曰：「此亦難得。」
大臣曰：「此不可得者，用五百衣裳贖之。」
王曰：「此亦難得。」
臣曰：「若此衣裳不可得者，當用此五百梵志咒術，咒術取之。」
王曰：「此亦難得。」
大臣曰：「若此五百梵志不可得者，復當持此沙門高才說法，持用贖之。」
王曰：「此不可得。」
大臣曰：「若說法不可得者，當集兵眾，共大戰鬥而取之。」
時，波斯匿王大笑而曰：「此是愚人之法，以墮摩竭魚口，終不得出。」
時王曰：「汝當知之，頗有生而不死乎？」
時大臣曰：「此實不可得也。」
時大王報曰：「實不可得，諸佛亦作是說，夫生有死，命亦難得。」
是時，不奢蜜跪白王曰：「是故，大王！甚莫愁憂，一切眾生皆歸於死。」
時王問曰：「我何故愁憂？」
時臣白王：「王當知之，大王母者，今日已死。」
是時，波斯匿王聞此語已，八九嘆息而語大臣曰：「善哉！如汝所言，乃能知善權方便
當時，大臣說：『如果這個東西找不到，就用其他東西來贖回。』 國王說：『這個也很難找到。』 大臣說：『如果這個東西找不到，就用五百件珍寶來贖回。』 國王回答說：『這個也很難找到。』 大臣說：『如果這個東西找不到，就用五百件衣裳來贖回。』 國王說：『這個也很難找到。』 大臣說：『如果這些衣裳找不到，就用五百個婆羅門的咒術，用咒術來取得。』 國王說：『這個也很難找到。』 大臣說：『如果這五百個婆羅門找不到，就用沙門高僧的說法，用來說法來贖回。』 國王說：『這個也找不到。』 大臣說：『如果說法找不到，就集結軍隊，一起大戰一場來取得。』 當時，波斯匿王大笑著說：『這是愚蠢的方法，就像掉進摩竭魚的嘴裡，最終也出不來。』 當時，國王說：『你應該知道，難道有生而不死的人嗎？』 當時，大臣說：『這確實是不可能得到的。』 當時，大王回答說：『確實不可能得到，諸佛也是這樣說的，生必有死，生命也很難得到。』 這時，不奢蜜跪著對國王說：『所以，大王！不要太憂愁，一切眾生最終都會歸於死亡。』 當時，國王問道：『我為什麼憂愁呢？』 當時，大臣告訴國王：『大王應該知道，大王的母親，今天已經去世了。』 當時，波斯匿王聽到這話后，嘆息了八九次，對大臣說：『說得好啊！正如你所說，你真是懂得善巧方便。』
At that time, the minister said, 'If this cannot be obtained, then we should use other things to redeem it.' The king said, 'This is also difficult to obtain.' The minister said, 'If this cannot be obtained, then we should use five hundred treasures to redeem it.' The king replied, 'This is also difficult to obtain.' The minister said, 'If this cannot be obtained, then we should use five hundred sets of clothing to redeem it.' The king said, 'This is also difficult to obtain.' The minister said, 'If these clothes cannot be obtained, then we should use the incantations of five hundred Brahmins, and use incantations to obtain it.' The king said, 'This is also difficult to obtain.' The minister said, 'If these five hundred Brahmins cannot be obtained, then we should use the Dharma teachings of a high-ranking Shramana, and use the teachings to redeem it.' The king said, 'This cannot be obtained.' The minister said, 'If the Dharma teachings cannot be obtained, then we should gather troops and engage in a great battle to obtain it.' At that time, King Pasenadi laughed loudly and said, 'This is a foolish method, like falling into the mouth of a Makara fish, and ultimately not being able to get out.' At that time, the king said, 'You should know, is there anyone who is born and does not die?' At that time, the minister said, 'This is indeed impossible to obtain.' At that time, the great king replied, 'It is indeed impossible to obtain, the Buddhas also say this, that birth is followed by death, and life is also difficult to obtain.' At this time, Not-extravagant-honey knelt and said to the king, 'Therefore, great king! Do not be too sorrowful, all living beings will eventually return to death.' At that time, the king asked, 'Why am I sorrowful?' At that time, the minister told the king, 'Your Majesty should know, your Majesty's mother, has passed away today.' At that time, King Pasenadi, upon hearing these words, sighed eight or nine times and said to the minister, 'Well said! As you have said, you truly understand skillful means.'
。」
是時，王波斯匿還入城，辦種種香華，供養亡母。供養亡母已，便還駕乘至世尊所。到已，頭面禮足，在一面坐。
是時，世尊問曰：「大王！何故塵土坌身？」
王白世尊：「天母命終，向送至城外。今來詣世尊所，問其所由。然天母在時，持戒精進，恒修善法，年向百歲，今日已命終，故來至世尊所耳。若當我持象贖命可得者，亦當用象贖之；若當馬贖命可得者，當用馬贖之；若當車乘贖命可得者，便當用車乘贖之；若當金銀珍寶贖命可得者，當用金銀珍寶贖之；若當以奴婢、僕從、城廓、國界，贖命可得者，當以城廓、國界贖命；若以加尸國界人民贖命可得者，當以加尸人民贖之，莫令我天母命終。」
世尊告曰：「是故，大王！甚莫愁憂，一切眾生皆歸於死。一切變易之法，欲令不變易者，終不有此事。大王當知，人身之法猶如雪揣，要當歸壞；亦如土壞，同亦歸壞不可久保；亦如野馬幻化，虛偽不真；亦如空拳，以誑小兒。是故，大王！莫懷愁憂，恃怙此身。大王當知，有此四大恐怖，來至此身，不可障護，亦不可以言語、咒術、藥草、符書，所可除去
現代漢語譯本 當時，波斯匿王回到城裡，準備了各種香和花，供養他已故的母親。供養完母親后，他便乘車來到世尊所在的地方。到達后，他頭面觸地禮拜世尊，然後在一旁坐下。 這時，世尊問道：『大王！你為何身上沾滿了塵土？』 國王對世尊說：『我的母親去世了，我剛把她送到城外。現在來拜見世尊，想問問其中的緣由。我的母親在世時，持戒精進，經常修行善法，年紀快一百歲了，今天卻去世了，所以我來拜見世尊。如果可以用我擁有的象來贖回她的生命，我願意用象來贖；如果可以用馬贖回她的生命，我願意用馬贖；如果可以用車乘贖回她的生命，我願意用車乘贖；如果可以用金銀珠寶贖回她的生命，我願意用金銀珠寶贖；如果可以用奴婢、僕從、城墻、國界贖回她的生命，我願意用城墻、國界贖；如果可以用加尸國的人民贖回她的生命，我願意用加尸國的人民贖，只求不要讓我母親去世。』 世尊告訴他說：『所以，大王！不要過於憂愁，一切眾生最終都會走向死亡。一切變化的事物，想要讓它不變化，終究是不可能的。大王應當知道，人的身體就像雪團，最終會融化；也像土塊，同樣會崩壞，不能長久保持；也像野馬的幻影，虛假不真實；也像空拳，用來哄騙小孩。所以，大王！不要懷有憂愁，依賴這個身體。大王應當知道，有四大恐怖會降臨到這個身體上，無法阻擋，也不能用言語、咒術、藥草、符箓來消除。』
English version At that time, King Pasenadi returned to the city, prepared various incense and flowers, and made offerings to his deceased mother. After making offerings to his mother, he then rode his carriage to where the World Honored One was. Upon arriving, he bowed his head to the ground in reverence and sat to one side. At this time, the World Honored One asked, 'Great King! Why is your body covered in dust?' The king replied to the World Honored One, 'My mother has passed away, and I just sent her off outside the city. Now I come to see the World Honored One to inquire about the reason for this. When my mother was alive, she diligently observed the precepts, constantly practiced good deeds, and was nearly a hundred years old. Yet today she has passed away, so I have come to see the World Honored One. If I could redeem her life with my elephants, I would use my elephants; if I could redeem her life with horses, I would use horses; if I could redeem her life with carriages, I would use carriages; if I could redeem her life with gold, silver, and jewels, I would use gold, silver, and jewels; if I could redeem her life with slaves, servants, city walls, and national borders, I would use city walls and national borders; if I could redeem her life with the people of Kasi, I would use the people of Kasi, just so my mother would not have to die.' The World Honored One said, 'Therefore, Great King! Do not be overly sorrowful, all living beings eventually return to death. All things that change, to wish them not to change, is ultimately impossible. Great King should know, the human body is like a snowball, it will eventually melt; it is also like a lump of earth, it will also crumble, it cannot be kept for long; it is also like the illusion of a wild horse, false and unreal; it is also like an empty fist, used to deceive children. Therefore, Great King! Do not harbor sorrow, relying on this body. Great King should know, there are four great terrors that will come to this body, which cannot be blocked, nor can they be removed by words, spells, herbs, or talismans.'
。云何為四？一者名為老，壞敗少壯，使無顏色；二者名病盡，壞敗無病；三者名為死盡，壞敗命根；四者有常之物歸於無常。是謂，大王！有此四法不可障護，非力所能伏也。
「大王當知，猶如四方有四大山，從四方來，使壓眾生，非力所卻。是故，大王！非牢固物，不可恃怙。是故，大王！當以法治化，莫以非法。王亦不久，當至生死之海。王亦當知，諸以法治化者，身壞命終，生善處天上；若復以非法治化者，身壞命終，生地獄中。是故，大王！當以法治化，莫以非法。如是，大王！當作是學。」
爾時，波斯匿王白世尊曰：「此法名何等？當云何奉行？」
世尊告曰：「此法名除愁憂之刺。」
王白佛言：「實爾，世尊！所以然者，我聞此法已，所有愁憂之刺，今日已除。然，世尊！國界事猥，欲還所在。」
世尊告曰：「宜知是時。」波斯匿王即從坐起，頭面禮足，便退而去。
爾時，波斯匿王聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今非獨在比丘、比丘尼、清信士、清信女中為尊，乃至世間人民中獨尊，今有四法本末，我躬自知之，而作證於四部之眾、天上、人中
現代漢語譯本：什麼是四種現象呢？第一種叫做衰老，它會破壞和衰減年輕的活力，使人失去光澤；第二種叫做疾病的終結，它會破壞和衰減健康的身體；第三種叫做死亡的終結，它會破壞和衰減生命的根本；第四種是恒常的事物最終歸於無常。大王，這就是這四種無法阻擋、無法用力量克服的法則。 大王應當知道，就像四面有四座大山，從四方壓來，壓迫眾生，無法用力量阻擋一樣。所以，大王，不牢固的事物是不可依賴的。因此，大王，應當用正法來治理和教化，不要用非法。您作為國王也不會長久，終將到達生死輪迴的苦海。大王也應當知道，那些用正法治理和教化的人，身壞命終后，會轉生到美好的天界；如果用非法治理和教化，身壞命終后，會墮入地獄。所以，大王，應當用正法來治理和教化，不要用非法。大王，應當這樣學習。' 那時，波斯匿王對世尊說：'這個法叫什麼名字？應當如何奉行？' 世尊回答說：'這個法叫做去除憂愁煩惱的利刺。' 國王對佛說：'確實如此，世尊！因為我聽了此法后，所有的憂愁煩惱的利刺，今天都已去除。但是，世尊！國家事務繁雜，我想回到我的地方了。' 世尊說：'現在是時候了。'波斯匿王立即從座位上起身，頂禮佛足，然後退下離開了。 那時，波斯匿王聽了佛所說的話，歡喜地奉行。 （八） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：'我今天不僅僅在比丘、比丘尼、清信士、清信女中受到尊敬，甚至在世間人民中也是獨一無二的尊者，現在有四種根本的道理，我親自知曉，並向四部大眾、天上和人間的人們作證。'
English version: What are the four? The first is called aging, which destroys and diminishes youth, causing one to lose their luster; the second is called the end of illness, which destroys and diminishes a healthy body; the third is called the end of death, which destroys and diminishes the root of life; the fourth is that which is constant eventually returns to impermanence. These, O King, are the four laws that cannot be obstructed or overcome by force. O King, you should know that just as there are four great mountains from the four directions, pressing down on all beings, which cannot be stopped by force, so too, O King, things that are not firm cannot be relied upon. Therefore, O King, you should govern and teach with the Dharma, not with what is not Dharma. You, as king, will not last long either, and will eventually reach the sea of birth and death. O King, you should also know that those who govern and teach with the Dharma, after their bodies break and their lives end, will be reborn in the good realms of heaven; if they govern and teach with what is not Dharma, after their bodies break and their lives end, they will fall into hell. Therefore, O King, you should govern and teach with the Dharma, not with what is not Dharma. O King, you should learn in this way.' At that time, King Pasenadi said to the World Honored One, 'What is this Dharma called? How should it be practiced?' The World Honored One replied, 'This Dharma is called the removal of the thorns of sorrow and worry.' The King said to the Buddha, 'Indeed, World Honored One! Because after hearing this Dharma, all the thorns of sorrow and worry have been removed today. However, World Honored One! The affairs of the kingdom are complex, and I wish to return to my place.' The World Honored One said, 'It is time.' King Pasenadi immediately rose from his seat, bowed at the Buddha's feet, and then withdrew and left. At that time, King Pasenadi, having heard what the Buddha said, joyfully practiced it. (Eight) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One told the monks, 'Today, I am not only respected among monks, nuns, laymen, and laywomen, but also among the people of the world as the unique one. Now there are four fundamental principles that I know myself, and I testify to them among the four assemblies, in heaven, and among people.'
。云何為四？一者一切諸行皆悉無常，我今知之，於四部之眾、天上、人中而作證；二者一切諸行苦；三者一切諸行無我；四者涅槃休息。我今知之，於四部之眾，于天上、人中而作證。是謂，比丘！四法之本，是故於天上、人中而獨得尊。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊與大比丘眾五百人俱。爾時，世尊欲詣羅閱城夏坐，舍利弗亦欲詣羅閱城夏坐，千二百五十弟子皆欲詣羅閱城夏坐，然舍利弗、目揵連夏坐竟，當取涅槃。
爾時，世尊將諸比丘、舍利弗、目揵連等，游羅閱城迦蘭陀竹園，受夏坐已。爾時，世尊告舍利弗：「今千二百五十弟子，為汝等在此夏坐，然舍利弗、目揵連比丘當取滅度。云何，舍利弗！堪任與諸比丘說妙法乎？我今脊痛，欲小止息。」
舍利弗對曰：「如是。世尊！」
爾時，世尊躬襞僧迦利，右脅著地，腳腳相累，計意在明。
爾時，尊者舍利弗告諸比丘：「我初受戒時，以經半月，得四辯才而作證，義理具足。我今當說之，分別其義，使汝等知，布現分別之。諦聽！善思念之。」
諸比丘對曰：「如是。」是時，諸比丘從舍利弗受教
現代漢語譯本：什麼是四法？第一，一切諸行都是無常的，我現在知道這個道理，在四部大眾、天上和人間都為此作證；第二，一切諸行都是苦的；第三，一切諸行都是無我的；第四，涅槃是寂靜的。我現在知道這些道理，在四部大眾、天上和人間都為此作證。比丘們，這就是四法的根本，因此在天上和人間獨得尊貴。 當時，眾比丘聽了佛的教誨，歡喜地奉行。 （九） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊與五百位大比丘在一起。那時，世尊打算前往羅閱城安居，舍利弗也打算前往羅閱城安居，一千二百五十位弟子都打算前往羅閱城安居，然而舍利弗和目犍連在安居結束后，將要入涅槃。 當時，世尊帶領眾比丘、舍利弗、目犍連等，來到羅閱城的迦蘭陀竹園，接受安居。那時，世尊告訴舍利弗：『現在一千二百五十位弟子，因為你們在此安居，然而舍利弗和目犍連比丘將要入滅。舍利弗，你能夠為眾比丘宣說妙法嗎？我現在背痛，想稍微休息一下。』 舍利弗回答說：『是的，世尊！』 當時，世尊親自疊好僧伽梨，右脅著地，雙腳交疊，心中專注于光明。 當時，尊者舍利弗告訴眾比丘：『我初受戒時，經過半個月，就獲得了四種辯才並作證，義理具足。我現在將要說出這些道理，分別解釋它們的含義，讓你們瞭解，並清晰地展現出來。仔細聽！好好思考！』 眾比丘回答說：『是的。』當時，眾比丘接受了舍利弗的教誨。
English version: What are the four? First, all conditioned things are impermanent; I now know this, and I testify to it among the four assemblies, in heaven and among humans. Second, all conditioned things are suffering. Third, all conditioned things are without self. Fourth, Nirvana is peace. I now know these things, and I testify to them among the four assemblies, in heaven and among humans. Monks, these are the roots of the four dharmas, and therefore one is uniquely honored in heaven and among humans. At that time, the monks, having heard what the Buddha had said, joyfully practiced it. (Nine) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One was with a great assembly of five hundred monks. At that time, the World-Honored One intended to go to Rajagriha for the summer retreat, and Shariputra also intended to go to Rajagriha for the summer retreat. Twelve hundred and fifty disciples all intended to go to Rajagriha for the summer retreat, but Shariputra and Maudgalyayana, after completing the summer retreat, were to enter Nirvana. At that time, the World-Honored One, leading the monks, Shariputra, Maudgalyayana, and others, traveled to the Kalanda Bamboo Grove in Rajagriha and accepted the summer retreat. At that time, the World-Honored One said to Shariputra, 'Now, these twelve hundred and fifty disciples are here for the summer retreat because of you, but Shariputra and Maudgalyayana will enter extinction. Shariputra, are you able to expound the wonderful Dharma to the monks? My back is aching, and I wish to rest a little.' Shariputra replied, 'Yes, World-Honored One!' At that time, the World-Honored One personally folded his sanghati, lay down on his right side, with his feet overlapping, and focused his mind on the light. At that time, the Venerable Shariputra said to the monks, 'When I first received the precepts, after half a month, I attained the four kinds of eloquence and testified to them, and the meaning was complete. I will now speak of these principles, explain their meanings separately, so that you may understand them, and clearly present them. Listen carefully! Think well on them!' The monks replied, 'Yes.' At that time, the monks received the teachings of Shariputra.
。
舍利弗告曰：「何等是四辯才？我得證者所謂義辯；我由此得證所謂法辯；我由此得證所謂應辯；我由此得證所謂自辯。我今當廣分別其義。若當四部之眾有狐疑者，我今現在，可問其義。若復，諸賢！於四禪有狐疑者，若復，諸賢！於四等心有狐疑者，可問我，今當說之。設復，諸賢！於四意斷有狐疑者，可問我義，我今當說。四神足、四意止、四諦，有狐疑者，便來問我義，我今當說之。今不問者，後悔無益！我今唯有世尊、無所著、等正覺所有深法，所行眾事，亦問我義，我當說之，后勿有悔。」
是時，尊者大目揵連到時，著衣持缽，欲入羅閱城乞食。是時，執杖梵志遙見目連來，各各相詣謂曰：「此是沙門瞿曇弟子中，無有出此人上，我等盡共圍已，而取打殺。」
是時，彼梵志便共圍捉，各以瓦石打殺而便捨去，身體無處不遍，骨肉爛盡，酷痛苦惱，不可稱計。
是時，大目揵連而作是念：「此諸梵志圍我取打，骨肉爛盡，舍我而去。我今身體無處不痛，極患疼痛，又無氣力可還至園，我今可以神足還至精舍。」是時，目連即以神足還至精舍，到舍利弗所，在一面坐
現代漢語譯本：舍利弗說：『什麼是四辯才？我所證得的稱為義辯；我由此證得的稱為法辯；我由此證得的稱為應辯；我由此證得的稱為自辯。我現在將詳細分別說明它們的含義。如果四部大眾有疑惑，我現在在這裡，可以問我這些含義。如果各位賢者對四禪有疑惑，如果各位賢者對四等心有疑惑，可以問我，我現在就說。假設各位賢者對四意斷有疑惑，可以問我含義，我現在就說。四神足、四意止、四諦，有疑惑的，就來問我含義，我現在就說。現在不問，以後後悔就沒用了！我現在只有世尊、無所執著、等正覺所擁有的深奧佛法，所做的一切事情，也可以問我含義，我將說明，以後不要後悔。』 這時，尊者大目犍連到了時候，穿好衣服，拿著缽，準備進入王舍城乞食。這時，拿著木杖的婆羅門遠遠看見目犍連來了，他們互相走近，說道：『這是沙門瞿曇的弟子中，沒有比這個人更厲害的了，我們一起把他圍住，然後打死他。』 這時，那些婆羅門就一起圍住他，用瓦片和石頭打他，然後就離開了，他的身體沒有一處不受傷，骨肉都爛盡了，痛苦難忍，無法計算。 這時，大目犍連這樣想：『這些婆羅門圍住我打，骨肉都爛盡了，然後就離開了我。我現在身體沒有一處不痛，非常疼痛，又沒有力氣回到園林，我現在可以用神足回到精舍。』這時，目犍連就用神足回到了精舍，到了舍利弗那裡，在一旁坐下。
English version: Shariputra said, 'What are the four kinds of eloquence? What I have attained is called eloquence in meaning; what I have attained through this is called eloquence in dharma; what I have attained through this is called eloquence in response; what I have attained through this is called eloquence in self. I will now explain their meanings in detail. If the four assemblies have any doubts, I am here now, and you can ask me about these meanings. If you, virtuous ones, have doubts about the four dhyanas, if you, virtuous ones, have doubts about the four immeasurables, you can ask me, and I will explain now. Suppose you, virtuous ones, have doubts about the four right exertions, you can ask me about their meanings, and I will explain now. If you have doubts about the four supernatural powers, the four foundations of mindfulness, and the four noble truths, then come and ask me about their meanings, and I will explain now. If you do not ask now, it will be useless to regret it later! Now, only the profound Dharma possessed by the World Honored One, the Unattached One, the Perfectly Enlightened One, and all the things he has done, you can also ask me about their meanings, and I will explain, so that you will not have regrets later.' At that time, the Venerable Mahamoggallana arrived at the time, put on his robes, and took his bowl, intending to enter Rajagriha to beg for food. At that time, the Brahmins holding staffs saw Moggallana coming from afar, and they approached each other, saying, 'Among the disciples of the Shramana Gautama, there is no one superior to this person. Let us all surround him and then beat him to death.' At that time, those Brahmins surrounded him together, beat him with tiles and stones, and then left. There was no place on his body that was not injured, his bones and flesh were all rotten, and the pain was unbearable and immeasurable. At that time, Mahamoggallana thought, 'These Brahmins surrounded me and beat me, my bones and flesh are all rotten, and then they left me. Now there is no place on my body that does not hurt, I am in great pain, and I have no strength to return to the garden. Now I can use my supernatural powers to return to the monastery.' At that time, Moggallana used his supernatural powers to return to the monastery, arrived at Shariputra's place, and sat down on one side.
。
是時，尊者大目揵連語舍利弗言：「此執杖梵志圍我取打，骨肉爛盡，身體疼痛，實不可堪，我今欲取般涅槃，故來辭汝。」
時舍利弗言：「世尊弟子之中，神足第一，有大威力，何故不以神足而避乎？」
目連報言：「我本所造行極為深重，要索受報，終不可避，非是空中而受此報。然我今日身極患疼痛，故來辭汝，取般涅槃。」
舍利弗言：「諸有比丘、比丘尼修四神足，多廣演其義，若彼人意中欲住劫、過劫，乃至不滅度，何以不住而滅度乎？」
目連報言：「如是，舍利弗！如來言：『若比丘、比丘尼修四神足，欲住壽經劫者，亦可得耳。』但如來住劫住者，我亦住耳。但今日世尊不久當取般涅槃，眾生之類壽命極短，又我不忍見世尊取般涅槃。然我身體極為疼痛，欲取般涅槃。」
爾時，舍利弗語目連言：「汝今小停，我當先取滅度。」是時，目連默然不對。
是時，舍利弗往至世尊所，頭面禮足，在一面坐。時，舍利弗白世尊言：「我今欲取滅度，唯愿聽許。」
是時，世尊默然不對。時舍利弗再三白世尊言：「我今正是時，欲取般涅槃
現代漢語譯本：當時，尊者大目犍連對舍利弗說：『這個拿著棍子的婆羅門圍著我毆打，我的骨肉都爛了，身體疼痛，實在難以忍受，我現在想進入涅槃，所以來向你告別。』 舍利弗說：『世尊的弟子中，神通第一，有大威力，為什麼不使用神通來躲避呢？』 目犍連回答說：『我過去所造的業行非常深重，一定要承受果報，最終無法躲避，不是在空中承受這個果報。然而我今天身體非常疼痛，所以來向你告別，進入涅槃。』 舍利弗說：『那些比丘、比丘尼修習四神足，廣泛闡述其義理，如果他們心中想住世一劫、超過一劫，甚至不滅度，為什麼不住世而要滅度呢？』 目犍連回答說：『是的，舍利弗！如來說過：『如果比丘、比丘尼修習四神足，想要住世經劫，也是可以的。』但是如果如來住世，我也會住世。但是今天世尊不久將要進入涅槃，眾生的壽命極其短暫，而且我不忍心看到世尊進入涅槃。然而我身體非常疼痛，想要進入涅槃。』 當時，舍利弗對目犍連說：『你先稍等一下，我應當先進入滅度。』當時，目犍連沉默不語。 當時，舍利弗前往世尊處，頭面禮足，在一旁坐下。當時，舍利弗對世尊說：『我現在想進入滅度，希望您允許。』 當時，世尊沉默不語。當時，舍利弗再三對世尊說：『我現在正是時候，想要進入涅槃。』
English version: At that time, the venerable Mahāmaudgalyāyana said to Śāriputra, 『This Brahmin who wields a staff has surrounded and beaten me, my flesh and bones are rotting, my body is in pain, it is truly unbearable. I now wish to enter Parinirvana, therefore I come to bid you farewell.』 Śāriputra said, 『Among the disciples of the World Honored One, you are foremost in supernatural powers, possessing great might. Why do you not use your supernatural powers to avoid this?』 Mahāmaudgalyāyana replied, 『The deeds I have committed in the past are extremely profound, I must receive the retribution, ultimately it cannot be avoided, it is not in the air that I receive this retribution. However, today my body is in extreme pain, therefore I come to bid you farewell, to enter Parinirvana.』 Śāriputra said, 『Those Bhikkhus and Bhikkhunis who cultivate the four bases of spiritual power, extensively expounding their meaning, if they wish in their minds to dwell for an eon, beyond an eon, even not to pass away, why do they not dwell but pass away?』 Mahāmaudgalyāyana replied, 『Indeed, Śāriputra! The Tathagata has said: 『If Bhikkhus and Bhikkhunis cultivate the four bases of spiritual power, wishing to dwell for an eon, it is also possible.』 But if the Tathagata dwells, I would also dwell. But today the World Honored One will soon enter Parinirvana, the lifespan of sentient beings is extremely short, and I cannot bear to see the World Honored One enter Parinirvana. However, my body is in extreme pain, I wish to enter Parinirvana.』 At that time, Śāriputra said to Mahāmaudgalyāyana, 『You wait a little while, I shall first enter extinction.』 At that time, Mahāmaudgalyāyana remained silent. At that time, Śāriputra went to where the World Honored One was, bowed his head to his feet, and sat to one side. At that time, Śāriputra said to the World Honored One, 『I now wish to enter extinction, I pray that you grant permission.』 At that time, the World Honored One remained silent. At that time, Śāriputra said to the World Honored One for the third time, 『Now is the right time, I wish to enter Parinirvana.』
。」
是時，世尊告舍利弗：「汝今何故不住一劫，乃過一劫？」
舍利弗白世尊言：「我躬從世尊聞，躬自承受，眾生之類受命極短，極壽不過百歲，以眾生命短，故如來壽亦短。若當如來住壽一劫者，我當亦住壽一劫。」
世尊告曰：「如舍利弗言，以眾生命短，故如來壽亦短，然復此事亦不可論。所以然者，過去久遠阿僧祇劫，有佛名善念誓願如來、至真、等正覺，出現於世。當於爾時，人壽八萬歲，無有中夭者。彼善念誓願如來當成佛時，即其日便化作無量佛，立無量眾生在三乘行，有在不退轉地住者；復立無量眾生在四姓家；復立無量眾生在四天王宮、艷天、兜術天、化自在天、他化自在天、梵迦夷天、欲天、色天、無色天，亦于其日，于無餘涅槃界而般涅槃。而今舍利弗言：『以眾生壽短，故如來壽命亦短。』云何，舍利弗！而作是說：『如來當住一劫，至一劫，我亦當住一劫，至一劫。』然復眾生，不能知如來壽命長短。舍利弗當知，如來有四不可思議事，非小乘所能知。云何為四？世不可思議，眾生不可思議，龍不可思議，佛土境界不可思議。是謂，舍利弗！有四不可思議。」
舍利弗言：「如是，世尊！有四不可思議，世界、眾生、龍宮、佛土實不可思議
現代漢語譯本 當時，世尊告訴舍利弗：『你為何不住世一劫，而是過了一劫？』 舍利弗對世尊說：『我親自從世尊那裡聽到，親自領受教誨，眾生的壽命極其短暫，最長也不過百歲。因為眾生壽命短，所以如來的壽命也短。如果如來住世一劫，我也應當住世一劫。』 世尊告訴他說：『正如舍利弗所說，因為眾生壽命短，所以如來的壽命也短，但這事也不能這樣論斷。為什麼呢？在過去久遠阿僧祇劫之前，有一佛名為善念誓願如來、至真、等正覺，出現在世間。當時，人的壽命有八萬歲，沒有中途夭折的。那位善念誓願如來成佛時，就在當天化現出無量佛，使無量眾生進入三乘修行，有的安住在不退轉的地位；又使無量眾生安住在四姓人家；又使無量眾生安住在四天王宮、艷天、兜率天、化自在天、他化自在天、梵迦夷天、欲天、色天、無色天，也在當天，于無餘涅槃界而般涅槃。而現在舍利弗說：『因為眾生壽命短，所以如來壽命也短。』怎麼能這樣說呢，舍利弗！而說：『如來應當住世一劫，乃至一劫，我也應當住世一劫，乃至一劫。』然而眾生，不能知道如來壽命的長短。舍利弗應當知道，如來有四種不可思議的事，不是小乘所能理解的。哪四種呢？世界不可思議，眾生不可思議，龍不可思議，佛土境界不可思議。這就是，舍利弗！有四種不可思議。』 舍利弗說：『是的，世尊！有四種不可思議，世界、眾生、龍宮、佛土確實不可思議。』
English version At that time, the World Honored One said to Sariputra, 'Why do you not remain for one kalpa, but instead pass beyond one kalpa?' Sariputra replied to the World Honored One, 'I have personally heard from the World Honored One, and personally received the teachings, that the lifespan of sentient beings is extremely short, with the maximum lifespan not exceeding one hundred years. Because the lifespan of sentient beings is short, the lifespan of the Tathagata is also short. If the Tathagata were to remain for one kalpa, I would also remain for one kalpa.' The World Honored One said, 'As Sariputra says, because the lifespan of sentient beings is short, the lifespan of the Tathagata is also short, but this matter cannot be discussed in this way. Why is that? In the distant past, countless asamkhya kalpas ago, there was a Buddha named Good Thought Vow Tathagata, Arhat, Samyaksambuddha, who appeared in the world. At that time, the lifespan of humans was eighty thousand years, and there were no premature deaths. When that Good Thought Vow Tathagata attained Buddhahood, on that very day, he manifested countless Buddhas, placed countless sentient beings on the path of the Three Vehicles, some dwelling in the stage of non-retrogression; he also placed countless sentient beings in the four castes; he also placed countless sentient beings in the palaces of the Four Heavenly Kings, the Yama Heaven, the Tusita Heaven, the Nirmāṇarati Heaven, the Paranirmitavasavartin Heaven, the Brahma-kayika Heaven, the Desire Realm, the Form Realm, and the Formless Realm. Also on that day, he entered Parinirvana in the realm of Nirvana without remainder. And now Sariputra says, 'Because the lifespan of sentient beings is short, the lifespan of the Tathagata is also short.' How can you say this, Sariputra! And say, 'The Tathagata should remain for one kalpa, even up to one kalpa, and I should also remain for one kalpa, even up to one kalpa.' However, sentient beings cannot know the length of the Tathagata's lifespan. Sariputra should know that the Tathagata has four inconceivable things, which are not understood by the Hinayana. What are the four? The world is inconceivable, sentient beings are inconceivable, dragons are inconceivable, and the realm of the Buddha-land is inconceivable. These are, Sariputra! The four inconceivable things.' Sariputra said, 'Yes, World Honored One! There are four inconceivable things, the world, sentient beings, the dragon palace, and the Buddha-land are indeed inconceivable.'
。然長夜恒有此念：『釋迦文佛終不住一劫。』又復諸天來至我所，而語我言：『釋迦文佛不久在世，年向八十，然今世尊不久當取涅槃。』我今不堪見世尊取般涅槃。又我躬從如來聞此語：『諸過去、當來、今現在，諸佛上足弟子先取般涅槃，然後佛取般涅槃；又最後弟子亦先取般涅槃，然後世尊不久當取滅度。』唯愿世尊聽取滅度。」
世尊告曰：「今正是時。」
舍利弗即住如來前坐，正身正意，繫念在前，而入初禪；從初禪起，入二禪；從二禪起，復入三禪；從三禪起，復入四禪；從四禪起，復入空處、識處、不用處、有想無想處，從有想無想起，入滅盡定；從滅盡定起，入有想無想處；從有想無想起，入不用處、識處、空處；從空處起，入第四禪；從第四禪起，入三禪；從第三禪起，入第二禪；從第二禪起，入初禪；從初禪起，入第二禪；從第二禪起，入第三禪；從第三禪起，入第四禪。時，尊者舍利弗從四禪起已，告諸比丘：「此名師子奮迅三昧。」
是時，諸比丘嘆未曾有：「甚奇！甚特！尊者舍利弗入三昧，速疾乃爾。」
爾時，舍利弗即從坐起，頭面禮世尊足，便退而去。
當於爾時，眾多比丘從舍利弗后
現代漢語譯本：然而長夜裡我一直有這樣的念頭：『釋迦牟尼佛最終不會住世一劫。』又有諸天來到我這裡，告訴我：『釋迦牟尼佛不久將要離世，年齡已近八十，如今世尊不久將要進入涅槃。』我實在不忍心見到世尊進入涅槃。而且我親自從如來那裡聽到這樣的話：『過去、未來、現在諸佛的上首弟子都會先進入涅槃，然後佛才進入涅槃；而且最後的弟子也會先進入涅槃，然後世尊不久也將進入滅度。』我只希望世尊允許我先進入滅度。」 世尊說：『現在正是時候。』 舍利弗隨即在如來面前坐下，端正身心，集中意念，進入初禪；從初禪起身，進入二禪；從二禪起身，又進入三禪；從三禪起身，又進入四禪；從四禪起身，進入空無邊處、識無邊處、無所有處、非想非非想處，從非想非非想處起身，進入滅盡定；從滅盡定起身，進入非想非非想處；從非想非非想處起身，進入無所有處、識無邊處、空無邊處；從空無邊處起身，進入第四禪；從第四禪起身，進入三禪；從第三禪起身，進入第二禪；從第二禪起身，進入初禪；從初禪起身，進入第二禪；從第二禪起身，進入第三禪；從第三禪起身，進入第四禪。當時，尊者舍利弗從四禪起身之後，告訴眾比丘：『這叫做師子奮迅三昧。』 當時，眾比丘讚歎說從未見過：『真是奇特！真是特別！尊者舍利弗進入三昧，如此迅速。』 這時，舍利弗隨即從座位起身，頭面頂禮世尊的腳，然後退下離去。 當時，許多比丘跟在舍利弗身後。
English version: However, throughout the long nights, I have consistently had this thought: 『Shakyamuni Buddha will not ultimately remain for a kalpa.』 Moreover, various devas have come to me, saying: 『Shakyamuni Buddha will soon depart from the world, his age is nearing eighty, and now the World-Honored One will soon enter Nirvana.』 I truly cannot bear to witness the World-Honored One entering Nirvana. Furthermore, I have personally heard these words from the Tathagata: 『The foremost disciples of the Buddhas of the past, future, and present will all enter Nirvana first, and then the Buddha will enter Nirvana; and the last disciple will also enter Nirvana first, and then the World-Honored One will soon enter extinction.』 I only wish that the World-Honored One would allow me to enter extinction first.』 The World-Honored One said: 『Now is the right time.』 Shariputra then sat down before the Tathagata, straightened his body and mind, focused his thoughts, and entered the first dhyana; rising from the first dhyana, he entered the second dhyana; rising from the second dhyana, he again entered the third dhyana; rising from the third dhyana, he again entered the fourth dhyana; rising from the fourth dhyana, he entered the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception; rising from the sphere of neither perception nor non-perception, he entered the cessation of perception and feeling; rising from the cessation of perception and feeling, he entered the sphere of neither perception nor non-perception; rising from the sphere of neither perception nor non-perception, he entered the sphere of nothingness, the sphere of infinite consciousness, and the sphere of infinite space; rising from the sphere of infinite space, he entered the fourth dhyana; rising from the fourth dhyana, he entered the third dhyana; rising from the third dhyana, he entered the second dhyana; rising from the second dhyana, he entered the first dhyana; rising from the first dhyana, he entered the second dhyana; rising from the second dhyana, he entered the third dhyana; rising from the third dhyana, he entered the fourth dhyana. At that time, after rising from the fourth dhyana, the Venerable Shariputra told the monks: 『This is called the Lion's Leap Samadhi.』 At that time, the monks exclaimed, having never seen such a thing: 『How marvelous! How extraordinary! Venerable Shariputra enters samadhi with such speed.』 Then, Shariputra immediately rose from his seat, bowed his head to the feet of the World-Honored One, and then withdrew and departed. At that time, many monks followed behind Shariputra.
。時舍利弗還顧語：「諸賢！各欲所至？」
眾多比丘報曰：「我等欲得供養尊者舍利。」
舍利弗言：「止！止！諸賢！此則為供養已。吾自有沙彌，足得供養我耳。汝等各還所在，思惟道化，善修梵行，盡于苦際。如來出世，甚難可遇，時時乃出，猶優曇缽華時時乃出。如來亦復如是，億劫乃出。人身亦復難克，有信成就亦復難得，欲求出家學如來法亦復難得。一切諸行欲使不滅盡，此亦難得；滅于愛慾永盡無餘，滅盡涅槃。今有四法本末，如來之所說。云何為四？一切諸行無常，是謂初法本末，如來之所說。一切諸行苦，是謂第二法本末，如來之所說。一切諸行無我，是謂第三法本末，如來之所說。涅槃為永寂，是謂第四法本末，如來之所說。是謂，諸賢！四法本末，如來之所說。」
爾時，諸比丘咸共墮淚：「今舍利弗滅度，何速乃爾。」
爾時，尊者舍利弗告諸比丘：「止！止！諸賢！慎莫愁憂，變易之法，欲使不變易者，此事不然。須彌山王尚有無常之變，況復芥子之體，舍利弗比丘而免此患乎？如來金剛之身，不久亦當取般涅槃，何況我身？然汝等各修其法行，得盡苦際。」
是時，尊者舍利弗往詣精舍。到已，收攝衣缽，出於竹園，往詣本生住處
現代漢語譯本：這時，舍利弗回頭說道：『各位賢者！你們各自想去哪裡？』 眾多比丘回答說：『我們想供養尊者舍利。』 舍利弗說：『停止！停止！各位賢者！這就算是供養過了。我自己有沙彌，足夠供養我了。你們各自回到自己的地方，思考佛法，好好修行梵行，直至苦的盡頭。如來出世，非常難得遇到，時時才出現，就像優曇缽花時時才出現一樣。如來也是這樣，億劫才出現一次。人身也很難獲得，有信仰成就也很難得到，想要出家學習如來佛法也很難得到。一切諸行想要不滅盡，這也是很難的；滅除愛慾，永遠沒有剩餘，達到滅盡涅槃。現在有四法根本，是如來所說的。哪四法呢？一切諸行無常，這是第一法根本，是如來所說的。一切諸行是苦，這是第二法根本，是如來所說的。一切諸行無我，這是第三法根本，是如來所說的。涅槃是永遠寂靜，這是第四法根本，是如來所說的。這就是，各位賢者！四法根本，是如來所說的。』 當時，眾比丘都一起流淚：『現在舍利弗滅度，怎麼這麼快啊。』 當時，尊者舍利弗告訴眾比丘：『停止！停止！各位賢者！不要悲傷憂愁，變易的法則，想要不變易，這是不可能的。須彌山王尚且有無常的變化，何況像芥子一樣小的身體，舍利弗比丘又怎麼能免除這種患難呢？如來金剛之身，不久也將進入般涅槃，何況我的身體？然而你們各自修行佛法，才能達到苦的盡頭。』 這時，尊者舍利弗前往精舍。到達后，收拾好衣缽，走出竹園，前往他出生的地方。
English version: Then, Sariputra turned around and said, 'Venerable ones! Where do you each wish to go?' Many monks replied, 'We wish to make offerings to the venerable Sariputra.' Sariputra said, 'Stop! Stop! Venerable ones! This is already considered an offering. I have my own novice monk, who is sufficient to make offerings to me. You should each return to your own places, contemplate the Dharma, diligently practice the Brahmacarya, and reach the end of suffering. The appearance of a Tathagata is very rare, occurring only occasionally, like the Udumbara flower which appears only occasionally. The Tathagata is also like this, appearing only once in countless eons. It is also difficult to obtain a human body, difficult to achieve faith, and difficult to seek to leave home and study the Tathagata's Dharma. It is also difficult for all phenomena to not perish; to extinguish desire, forever without remainder, and attain the extinction of Nirvana. Now there are four fundamental Dharmas, which the Tathagata has spoken. What are the four? All phenomena are impermanent, this is the first fundamental Dharma, spoken by the Tathagata. All phenomena are suffering, this is the second fundamental Dharma, spoken by the Tathagata. All phenomena are without self, this is the third fundamental Dharma, spoken by the Tathagata. Nirvana is eternal peace, this is the fourth fundamental Dharma, spoken by the Tathagata. These are, venerable ones! The four fundamental Dharmas, spoken by the Tathagata.' At that time, all the monks wept together, 'Now Sariputra has passed away, how quickly it has happened.' At that time, the venerable Sariputra told the monks, 'Stop! Stop! Venerable ones! Do not be sorrowful and grieved, the law of change, to wish for it not to change, this is not possible. Even Mount Sumeru, the king of mountains, has impermanent changes, how much more so a body as small as a mustard seed, how can the monk Sariputra escape this suffering? The Tathagata's diamond body will also soon enter Parinirvana, how much more so my body? However, you should each practice the Dharma, and reach the end of suffering.' At this time, the venerable Sariputra went to the monastery. Having arrived, he gathered his robes and bowl, left the Bamboo Grove, and went to the place where he was born.
。是時，尊者舍利弗漸漸乞食至摩瘦國。爾時，尊者舍利弗游于摩瘦本生之處，身遇疾病，極為苦痛。時，唯有均頭沙彌供養，目下除去不凈，供給清凈。
是時，釋提桓因知舍利弗心中所念，譬如力士屈申臂頃，從三十三天沒不現，來至舍利弗精舍中。至已，頭面禮足，復以兩手摩舍利弗足，自稱姓名，而作是說：「我是天王帝釋。」
舍利弗言：「快哉！天帝！受命無窮。」
釋提桓因報言：「我今欲供養尊者舍利。」
時舍利弗報言：「止！止！天帝！此則為供養已，諸天清凈，阿須輪、龍、鬼及諸天之眾。我今自有沙彌，足堪使令。」
時，釋提桓因再三白舍利弗言：「我今欲作福業，莫見違愿，今欲供養尊者舍利。」是時，舍利弗默然不對。時，釋提桓因躬自除糞，不辭謙苦。
是時，尊者舍利弗即以其夜而般涅槃。是時，此地六變震動，有大音聲，雨諸天華，作倡伎樂，諸天側塞虛空，神妙諸天亦散拘牟頭華，或以栴檀雜碎之香而散其上。時，舍利弗已取滅度，諸天皆在空中，悲號啼哭，不能自勝，虛空之中，欲天、色天、無色天，悉共墮淚，亦如春月細雨和暢。爾時，亦復如是。「今尊者舍利弗取般涅槃，何其速哉
現代漢語譯本：當時，尊者舍利弗漸漸乞食來到摩瘦國。那時，尊者舍利弗在他出生的地方遊歷，身體患病，非常痛苦。當時，只有均頭沙彌侍奉他，親自清理污穢，提供潔凈的照料。 當時，釋提桓因知道舍利弗心中所想，就像力士屈伸手臂一樣，從三十三天消失，來到舍利弗的精舍中。到了之後，他頭面禮拜舍利弗的腳，又用雙手按摩舍利弗的腳，自報姓名，說道：『我是天王帝釋。』 舍利弗說：『好啊！天帝！你的壽命無窮無盡。』 釋提桓因回答說：『我現在想供養尊者舍利。』 當時，舍利弗回答說：『停止吧！停止吧！天帝！這已經算是供養了，諸天清凈，阿修羅、龍、鬼以及諸天大眾。我現在有沙彌，足夠使喚。』 當時，釋提桓因再三請求舍利弗說：『我現在想做善事，不要違揹我的願望，現在想供養尊者舍利。』當時，舍利弗沉默不語。當時，釋提桓因親自清理糞便，不辭辛苦。 當時，尊者舍利弗就在當晚進入涅槃。當時，此地發生六種震動，發出巨大的聲音，天空中降下各種天花，奏響音樂，諸天擠滿天空，神妙的諸天也散下拘牟頭花，或者散下檀香碎末。當時，舍利弗已經入滅，諸天都在空中，悲傷哭泣，不能自已，虛空中，欲界天、色界天、無色界天，都一起流淚，就像春月細雨一樣柔和。當時，也是這樣感嘆：『現在尊者舍利弗進入涅槃，怎麼這麼快啊！』
English version: At that time, the venerable Sariputra gradually went begging for food until he reached the country of Masu. Then, the venerable Sariputra was traveling in the place of his birth, and his body became ill, causing him great pain. At that time, only the novice Kundala was attending to him, personally removing impurities and providing clean care. At that time, Sakra, the lord of the gods, knew what Sariputra was thinking. As quickly as a strong man bends and stretches his arm, he disappeared from the Thirty-three Heavens and came to Sariputra's monastery. Upon arriving, he bowed his head to Sariputra's feet, then massaged Sariputra's feet with both hands, announcing his name, and said, 'I am Sakra, the king of the gods.' Sariputra said, 'Excellent! Heavenly King! Your life is endless.' Sakra replied, 'I now wish to make offerings to the venerable Sariputra.' At that time, Sariputra replied, 'Stop! Stop! Heavenly King! This is already considered an offering. The heavens are pure, as are the Asuras, dragons, ghosts, and all the heavenly beings. I have a novice who is sufficient to serve me.' Then, Sakra repeatedly pleaded with Sariputra, saying, 'I now wish to perform meritorious deeds. Please do not go against my wish. I wish to make offerings to the venerable Sariputra.' At that time, Sariputra remained silent. Then, Sakra personally cleaned the waste, not shunning the hardship. At that time, the venerable Sariputra entered Nirvana that very night. Then, the earth shook in six ways, there was a great sound, heavenly flowers rained down, music was played, the heavens were filled with gods, and the wondrous gods also scattered kumu flowers, or scattered fragments of sandalwood incense. At that time, Sariputra had already passed away, and the gods were all in the sky, weeping with sorrow, unable to control themselves. In the sky, the gods of the desire realm, the form realm, and the formless realm all shed tears together, like the gentle rain of spring. At that time, they also lamented, 'Now the venerable Sariputra has entered Nirvana, how quickly it has happened!'
。」
是時，釋提桓因集一切眾香，而耶維尊者舍利弗身，種種供養已，而收舍利及衣缽，而付均頭沙彌，又告之曰：「此是汝師舍利及衣缽，往奉世尊。到已，以此因緣，具白世尊，若有所說者，便奉行之。」
是時，均頭報言：「如是，拘翼！」
是時，均頭沙彌捉衣、持缽及舍利，往至阿難所，白阿難曰：「我師已取滅度，今持舍利、衣缽來，用上世尊！」
時阿難見已，即墮淚而作是語：「汝亦來共至世尊所，以此因緣，共白世尊。若世尊有所說，我等常奉行之。」
均頭報言：「如是，尊者！」
是時，阿難將均頭沙彌至世尊所，頭面禮足，白世尊曰：「此均頭沙彌來至我所，白我言：『我師已滅度，今持衣缽來奉上如來。』我今日心意煩惱，志性迷惑，莫知東西，聞尊者舍利弗取般涅槃，悵然傷心。」
世尊告曰：「云何，阿難！舍利弗比丘用戒身般涅槃乎？」
阿難對曰：「非也。世尊！」
世尊告曰：「云何，阿難！用定身、慧身、解脫所見身，而取滅度乎？」
阿難白佛言：「舍利弗比丘不用戒身、定身、慧身、解脫身、解脫所見身，而取滅度，但舍利弗比丘恒喜教化，說法無厭足，與諸比丘教誡，亦無厭足
現代漢語譯本 當時，釋提桓因收集了各種香料，用來供奉耶維尊者舍利弗的遺體。供奉完畢后，他收起舍利和衣缽，交給均頭沙彌，並告訴他：『這是你師父的舍利和衣缽，你拿著去奉給世尊。到了之後，把這件事的來龍去脈都告訴世尊，如果世尊有什麼指示，你就照著做。』 當時，均頭回答說：『好的，拘翼！』 當時，均頭沙彌拿著衣缽和舍利，前往阿難所在的地方，告訴阿難說：『我的師父已經圓寂了，現在我拿著他的舍利和衣缽來，準備獻給世尊！』 當時，阿難見到后，立刻流下眼淚，說道：『你也一起來到世尊那裡，把這件事一起告訴世尊。如果世尊有什麼指示，我們都要遵照執行。』 均頭回答說：『好的，尊者！』 當時，阿難帶著均頭沙彌來到世尊那裡，頂禮世尊雙足，然後對世尊說：『這位均頭沙彌來到我這裡，告訴我：『我的師父已經圓寂了，現在我拿著他的衣缽來獻給如來。』我今天心裡煩惱，意志迷茫，不知所措，聽到尊者舍利弗圓寂的訊息，感到非常傷心。』 世尊問：『阿難，舍利弗比丘是用戒身而圓寂的嗎？』 阿難回答說：『不是的，世尊！』 世尊又問：『阿難，他是用定身、慧身、解脫所見身而圓寂的嗎？』 阿難對佛說：『舍利弗比丘不是用戒身、定身、慧身、解脫身、解脫所見身而圓寂的，只是舍利弗比丘一直喜歡教化眾生，說法不知疲倦，教誡其他比丘也從不厭煩。』
English version At that time, Śakra, lord of the gods, gathered all kinds of incense to offer to the body of the Venerable Śāriputra. After the offerings were made, he collected the relics and the robe and bowl, and entrusted them to the novice Cunda, saying, 'These are your teacher's relics and robe and bowl. Take them to the World Honored One. When you arrive, explain the whole situation to the World Honored One, and if the World Honored One has any instructions, follow them.' At that time, Cunda replied, 'Yes, Kausika!' At that time, the novice Cunda, holding the robe, bowl, and relics, went to where Ananda was and said to Ananda, 'My teacher has passed away. Now I have brought his relics and robe and bowl to offer to the World Honored One!' When Ananda saw this, he immediately shed tears and said, 'You should also come with me to the World Honored One, and together we will tell the World Honored One about this. If the World Honored One has any instructions, we will always follow them.' Cunda replied, 'Yes, Venerable One!' At that time, Ananda took the novice Cunda to the World Honored One, bowed his head to the ground at the World Honored One's feet, and said to the World Honored One, 'This novice Cunda came to me and told me, 'My teacher has passed away, and now I have brought his robe and bowl to offer to the Tathagata.' Today, my mind is troubled, my will is confused, and I don't know what to do. Hearing that the Venerable Śāriputra has attained parinirvana, I feel very sad.' The World Honored One asked, 'Ananda, did the bhikkhu Śāriputra attain parinirvana through his precepts?' Ananda replied, 'No, World Honored One!' The World Honored One asked, 'Ananda, did he attain parinirvana through his concentration, wisdom, or the body of liberation?' Ananda said to the Buddha, 'The bhikkhu Śāriputra did not attain parinirvana through his precepts, concentration, wisdom, the body of liberation, or the body of the knowledge of liberation. It is just that the bhikkhu Śāriputra always liked to teach and transform beings, never tiring of expounding the Dharma, and never tiring of instructing other bhikkhus.'
。我今憶此舍利弗深恩過多，是以愁悒耳。」
世尊告曰：「止！止！阿難！莫懷愁憂，不常之物，欲使恒在者，此事不然。夫生有死。云何，阿難！過去諸佛盡非滅度乎？譬如燈炷，油盡即滅。如從寶藏、定光至今七佛及弟子眾，盡非般涅槃乎？如是辟支佛審諦、高稱、遠聞、尼嗟優尼般嗟伽羅，優般伽羅，爾許辟支佛盡非滅度乎？賢劫之初，大國聖王名曰善悅摩訶提婆，如是轉輪聖王今為所在，豈非盡非般涅槃乎？」
爾時，世尊便說此偈：
「一切行無常， 生者當有死， 不生不復滅， 此滅最第一。」
增壹阿含經卷第十八 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第十九
東晉罽賓三藏瞿曇僧伽提婆譯四意斷品第二十六之餘
世尊告阿難曰：「汝今授舍利弗舍利來。」
阿難對曰：「如是。世尊！」是時，阿難即授舍利在世尊手。
爾時，世尊手執舍利已，告諸比丘：「今此是舍利弗比丘舍利，智慧聰明高才之智
現代漢語譯本：我今天回憶起舍利弗的深恩，實在太多了，因此感到憂愁悲傷。 世尊開導說：『停止！停止！阿難！不要懷有憂愁悲傷，不常久的事物，想要它永遠存在，這是不可能的。凡是生下來的，必定會有死亡。怎麼樣，阿難！過去的諸佛難道沒有全部滅度嗎？譬如燈芯，油盡了就會熄滅。就像從寶藏佛、定光佛到現在的七佛以及他們的弟子們，難道沒有全部般涅槃嗎？像這樣，辟支佛審諦、高稱、遠聞、尼嗟優尼般嗟伽羅、優般伽羅，如此眾多的辟支佛難道沒有全部滅度嗎？賢劫之初，大國聖王名叫善悅摩訶提婆，這樣的轉輪聖王現在又在哪裡呢？難道不是全部都般涅槃了嗎？』 當時，世尊就說了這首偈語： 『一切行無常，生者當有死，不生不復滅，此滅最第一。』 《增壹阿含經》卷第十八 大正藏第 02 冊 No. 0125 《增壹阿含經》 《增壹阿含經》卷第十九 東晉罽賓三藏瞿曇僧伽提婆譯四意斷品第二十六之餘 世尊告訴阿難說：『你現在把舍利弗的舍利拿來。』 阿難回答說：『是的，世尊！』當時，阿難就把舍利遞到世尊手中。 這時，世尊手拿著舍利后，告訴眾比丘：『現在這是舍利弗比丘的舍利，他具有智慧聰明和高超的才能。』
English version: 'Today, I recall the profound kindness of Shariputra, which is so immense that I am filled with sorrow and grief.' The World Honored One advised, 'Stop! Stop! Ananda! Do not harbor sorrow and grief. It is not possible for things that are impermanent to remain forever. All that is born must die. How is it, Ananda! Have not all the Buddhas of the past attained complete extinction? It is like a lamp wick; when the oil is exhausted, it goes out. Like the Buddhas from Treasure Buddha, Dipankara Buddha to the seven Buddhas of the present, and their disciples, have they not all attained Parinirvana? Like this, the Pratyekabuddhas Samadhi, High Praise, Far Heard, Nicaya Unipanacagara, Upanagara, so many Pratyekabuddhas, have they not all attained extinction? At the beginning of the Bhadrakalpa, the great kingdom's holy king was named Good Joy Mahadeva. Where are such Chakravartin kings now? Have they not all attained Parinirvana?' At that time, the World Honored One spoke this verse: 'All conditioned things are impermanent, those who are born must die, not being born and not ceasing, this extinction is the most supreme.' 'Ekottara Agama Sutra' Volume 18 Taisho Tripitaka Volume 02 No. 0125 'Ekottara Agama Sutra' 'Ekottara Agama Sutra' Volume 19 Translated by the Tripitaka Master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty, the remainder of the Twenty-sixth Chapter on the Four Intentional Efforts The World Honored One said to Ananda, 'Now, bring me the relics of Shariputra.' Ananda replied, 'Yes, World Honored One!' At that time, Ananda handed the relics to the World Honored One. Then, the World Honored One, holding the relics in his hand, said to the monks, 'Now, these are the relics of the monk Shariputra, who possessed wisdom, intelligence, and superior talent.'
。若干種智，智不可窮，智無涯底，智有速疾之智，有輕便之智，有利機之智，有甚深之智，有審諦之智，少欲知足，樂閑靜之處，有猛勇意，所為不亂，無怯弱心，能有所忍，除去惡法，體性柔和，不好鬥訟，恒修精進，行三昧，習智慧，念解脫，修行解脫所知見身。比丘當知，猶如大樹而無其枝，然今日比丘僧，如來是大樹，舍利弗比丘而取滅度，似樹無枝。若舍利弗所游之方，彼方便遇大幸云：『舍利弗在彼方止。』所以然者，舍利弗比丘能與外道異學共議論，無不降伏者。」
是時，大目揵連聞舍利弗滅度，即以神足，至世尊所，頭面禮足，在一面住。爾時，大目揵連白世尊曰：「舍利弗比丘今已滅度，我今辭世尊，欲取滅度。」
爾時，世尊默然不對。如是再三白世尊曰：「我欲取滅度。」爾時，世尊亦復默然不報。
爾時，目連以見世尊默然不報，即禮世尊足，便退而去。還詣精舍，收攝衣缽，出羅閱城，自往本生處。爾時，有眾多比丘從尊者目連后。是時，眾多比丘共目連到摩瘦村，在彼游化，身抱重患
現代漢語譯本：有多種智慧，智慧是無窮無盡的，智慧沒有邊際，有快速的智慧，有輕便的智慧，有善於抓住機會的智慧，有深奧的智慧，有審慎的智慧，少欲知足，喜歡安靜的地方，有勇猛的意志，所作所為不混亂，沒有怯懦的心，能夠忍耐，去除惡法，性情柔和，不喜歡爭鬥訴訟，經常修習精進，修行禪定，學習智慧，思念解脫，修行解脫所知所見之身。比丘應當知道，就像大樹沒有枝條一樣，而如今的比丘僧團，如來就像是大樹，舍利弗比丘入滅，就像樹沒有了枝條。如果舍利弗所去的地方，那裡的人會很幸運地說：『舍利弗在那邊停留。』之所以這樣說，是因為舍利弗比丘能夠與外道異端辯論，沒有不被他降伏的。」 當時，大目犍連聽到舍利弗入滅的訊息，就用神通，來到世尊那裡，頭面頂禮佛足，在一旁站立。這時，大目犍連對世尊說：『舍利弗比丘現在已經入滅，我現在要辭別世尊，也想入滅。』 當時，世尊沉默不語。這樣再三地對世尊說：『我想要入滅。』當時，世尊仍然沉默不答。 當時，目連看到世尊沉默不答，就頂禮世尊的腳，然後退下離開了。回到精舍，收拾好衣缽，離開羅閱城，自己前往出生的地方。當時，有很多比丘跟在尊者目連的後面。當時，很多比丘和目連一起到了摩瘦村，在那裡游化，目連身患重病。
English version: There are various kinds of wisdom, wisdom is inexhaustible, wisdom has no bounds, there is swift wisdom, there is nimble wisdom, there is wisdom that seizes opportunities, there is profound wisdom, there is discerning wisdom, being content with few desires, enjoying quiet places, having a courageous will, acting without confusion, having no timid heart, being able to endure, removing evil practices, having a gentle nature, disliking quarrels and lawsuits, constantly practicing diligence, practicing meditation, learning wisdom, contemplating liberation, cultivating the body of knowledge and vision of liberation. Monks should know, just as a large tree without branches, and now the monastic community, the Tathagata is like a large tree, and when Shariputra enters Nirvana, it is like a tree without branches. If the place where Shariputra goes, the people there would be very fortunate to say: 『Shariputra is staying there.』 The reason for this is that Shariputra is able to debate with heretics and non-Buddhists, and none are not subdued by him.』 At that time, Mahamoggallana, upon hearing of Shariputra's passing, used his supernatural powers to go to the World Honored One, bowed his head to the Buddha's feet, and stood to one side. At that time, Mahamoggallana said to the World Honored One: 『Shariputra has now passed away, I now bid farewell to the World Honored One, and I also wish to enter Nirvana.』 At that time, the World Honored One remained silent. He said to the World Honored One three times: 『I wish to enter Nirvana.』 At that time, the World Honored One still remained silent and did not answer. At that time, Moggallana, seeing that the World Honored One remained silent, bowed to the World Honored One's feet, and then retreated and left. He returned to the monastery, packed his robes and bowl, left Rajagriha, and went to his birthplace. At that time, many monks followed behind the Venerable Moggallana. At that time, many monks and Moggallana arrived at Mosu Village, where they wandered, and Moggallana became seriously ill.
。
是時，目連躬自露地敷座而坐，而入初禪；從初禪起，入第二禪；從第二禪起，入第三禪；從第三禪起，入第四禪；從第四禪起，入空處；從空處起，入識處；從識處起，入不用處；從不用處起，入有想無想處；從有想無想處起，入火光三昧；從火光三昧起，入水光三昧；從水光三昧起，入滅盡定；從滅盡定起，入水光三昧；從水光三昧起，入火光三昧；從火光三昧起，入有想無想定；從有想無想定起，入不用處；從不用處起，入識處、空處、四禪、三禪、二禪、初禪。從初禪起，飛在空中，坐臥經行，身上出火，身下出水，或身下出火，身上出水，作十八變，神足變化。
是時，尊者大目揵連還下就座，結跏趺坐，正身正意，繫念在前，復入初禪；從初禪起，入第二禪；從第二禪起，入第三禪；從第三禪起，入第四禪；從第四禪起，入空處；從空處起，入識處；從識處起，入不用處，從不用處起，入有想無想處；從有想無想處起，入火光三昧；從火光三昧起，入水光三昧；從水光三昧起，入滅盡定；從滅盡定起，還入水光、火光、有想無想處、不用處、識處、空處、四禪、三禪、二禪、初禪。復從初禪起，入第二禪；從第二禪起，入第三禪；從第三禪起，入第四禪；從第四禪起，尋時取滅度
現代漢語譯本： 當時，目連親自在空地上鋪設座位坐下，進入初禪；從初禪起身，進入二禪；從二禪起身，進入三禪；從三禪起身，進入四禪；從四禪起身，進入空無邊處；從空無邊處起身，進入識無邊處；從識無邊處起身，進入無所有處；從無所有處起身，進入非想非非想處；從非想非非想處起身，進入火光三昧；從火光三昧起身，進入水光三昧；從水光三昧起身，進入滅盡定；從滅盡定起身，進入水光三昧；從水光三昧起身，進入火光三昧；從火光三昧起身，進入非想非非想定；從非想非非想定起身，進入無所有處；從無所有處起身，進入識無邊處、空無邊處、四禪、三禪、二禪、初禪。從初禪起身，飛在空中，或坐或臥或經行，身上出火，身下出水，或者身下出火，身上出水，施展十八種變化，神足變化。 當時，尊者大目犍連回到座位，結跏趺坐，端正身體，集中意念，繫念於前，再次進入初禪；從初禪起身，進入二禪；從二禪起身，進入三禪；從三禪起身，進入四禪；從四禪起身，進入空無邊處；從空無邊處起身，進入識無邊處；從識無邊處起身，進入無所有處；從無所有處起身，進入非想非非想處；從非想非非想處起身，進入火光三昧；從火光三昧起身，進入水光三昧；從水光三昧起身，進入滅盡定；從滅盡定起身，又進入水光、火光、非想非非想處、無所有處、識無邊處、空無邊處、四禪、三禪、二禪、初禪。又從初禪起身，進入二禪；從二禪起身，進入三禪；從三禪起身，進入四禪；從四禪起身，隨即進入涅槃。
English version: At that time, Maudgalyayana himself spread out a seat on the open ground and sat down, entering the first dhyana; rising from the first dhyana, he entered the second dhyana; rising from the second dhyana, he entered the third dhyana; rising from the third dhyana, he entered the fourth dhyana; rising from the fourth dhyana, he entered the sphere of infinite space; rising from the sphere of infinite space, he entered the sphere of infinite consciousness; rising from the sphere of infinite consciousness, he entered the sphere of nothingness; rising from the sphere of nothingness, he entered the sphere of neither perception nor non-perception; rising from the sphere of neither perception nor non-perception, he entered the fire-light samadhi; rising from the fire-light samadhi, he entered the water-light samadhi; rising from the water-light samadhi, he entered the cessation of perception and feeling; rising from the cessation of perception and feeling, he entered the water-light samadhi; rising from the water-light samadhi, he entered the fire-light samadhi; rising from the fire-light samadhi, he entered the sphere of neither perception nor non-perception; rising from the sphere of neither perception nor non-perception, he entered the sphere of nothingness; rising from the sphere of nothingness, he entered the sphere of infinite consciousness, the sphere of infinite space, the four dhyanas, the third dhyana, the second dhyana, and the first dhyana. Rising from the first dhyana, he flew into the air, sitting, lying down, or walking, fire coming from his body, water coming from below his body, or fire coming from below his body, water coming from his body, performing eighteen transformations, magical powers. At that time, the venerable Maha Maudgalyayana returned to his seat, sat cross-legged, straightened his body, focused his mind, and concentrated his thoughts, entering the first dhyana again; rising from the first dhyana, he entered the second dhyana; rising from the second dhyana, he entered the third dhyana; rising from the third dhyana, he entered the fourth dhyana; rising from the fourth dhyana, he entered the sphere of infinite space; rising from the sphere of infinite space, he entered the sphere of infinite consciousness; rising from the sphere of infinite consciousness, he entered the sphere of nothingness; rising from the sphere of nothingness, he entered the sphere of neither perception nor non-perception; rising from the sphere of neither perception nor non-perception, he entered the fire-light samadhi; rising from the fire-light samadhi, he entered the water-light samadhi; rising from the water-light samadhi, he entered the cessation of perception and feeling; rising from the cessation of perception and feeling, he re-entered the water-light, fire-light, the sphere of neither perception nor non-perception, the sphere of nothingness, the sphere of infinite consciousness, the sphere of infinite space, the four dhyanas, the third dhyana, the second dhyana, and the first dhyana. Again, rising from the first dhyana, he entered the second dhyana; rising from the second dhyana, he entered the third dhyana; rising from the third dhyana, he entered the fourth dhyana; rising from the fourth dhyana, he immediately attained nirvana.
。爾時，大目揵連已取滅度。
是時，此地極大震動，諸天各各相告來下，省覲大目揵連，持用供養尊德，或以種種香華來供養者，諸天在空中作倡伎樂，彈琴、歌舞用供養尊者目揵連上。
爾時，尊者大目揵連已取滅度。是時，那羅陀村中一由旬內，諸天側滿其中。爾時，復有眾多比丘持種種香華，散尊者目揵連尸上。
爾時，世尊從羅閱城漸漸乞食，將五百比丘，人中游化，往詣那羅陀村，五百比丘俱。爾時，舍利弗、目連取滅度未久。爾時，世尊在露地而坐，默然察諸比丘已，默然觀諸比丘已，告諸比丘：「我今觀此眾人中，大有損減。所以然者，今此眾中無有舍利弗、目揵連比丘。若舍利弗、目揵連所游之方，彼方便為不空。聞舍利弗、目揵連今在此一方。所以然者，舍利弗、目揵連比丘堪任降此外道。」
爾時，世尊告諸比丘：「諸佛所造甚奇！甚特！有此二智慧、神足弟子取般涅槃，然如來無有愁憂。正使過去恒沙如來，亦復有此智慧、神足弟子，正使當來諸佛出世，亦當有此智慧、神足弟子。比丘當知，世間有二施業。云何為二？所謂財施、法施。比丘當知，若論財施者，當從舍利弗、目連比丘求；若欲求法施者，當從我求之
現代漢語譯本：當時，大目犍連已經入滅。 這時，大地劇烈震動，諸天紛紛互相告知，降臨下來，瞻仰大目犍連，拿著供品供養這位尊者。有的用各種香花來供養，諸天在空中演奏音樂，彈琴、唱歌、跳舞，用來供養尊者目犍連。 當時，尊者大目犍連已經入滅。這時，那羅陀村方圓一由旬內，擠滿了諸天。當時，還有許多比丘拿著各種香花，散在尊者目犍連的遺體上。 當時，世尊從王舍城漸漸乞食，帶領五百比丘，在人間游化，前往那羅陀村，五百比丘一同前往。當時，舍利弗、目連入滅不久。當時，世尊在露天而坐，默默地觀察著眾比丘，觀察完畢后，告訴眾比丘：『我今天觀察這眾人中，損失很大。為什麼呢？因為現在這眾中沒有舍利弗、目犍連比丘。如果舍利弗、目犍連所到的地方，那個地方就不會空虛。聽說舍利弗、目犍連現在就在這一方。為什麼呢？因為舍利弗、目犍連比丘能夠降伏外道。』 當時，世尊告訴眾比丘：『諸佛所造真是奇特！真是殊勝！有這兩位智慧、神足的弟子入般涅槃，然而如來並沒有憂愁。即使過去有恒河沙數如來，也都有這樣的智慧、神足弟子；即使未來諸佛出世，也應當有這樣的智慧、神足弟子。比丘們應當知道，世間有兩種佈施。哪兩種呢？就是財施和法施。比丘們應當知道，如果論財施，應當向舍利弗、目連比丘求；如果想要求法施，應當向我求。』
English version: At that time, Mahāmaudgalyāyana had already passed into extinction. At that time, the earth shook greatly, and the various devas informed each other and descended to pay respects to Mahāmaudgalyāyana, bringing offerings to honor the venerable one. Some offered various fragrant flowers, and the devas in the sky made music, playing instruments, singing, and dancing to honor the venerable Maudgalyāyana. At that time, the venerable Mahāmaudgalyāyana had already passed into extinction. At that time, within a yojana of the village of Narada, the devas were crowded together. At that time, there were also many bhikshus who brought various fragrant flowers and scattered them on the body of the venerable Maudgalyāyana. At that time, the World Honored One gradually begged for food from Rajagriha, leading five hundred bhikshus, wandering among people, and went to the village of Narada, with five hundred bhikshus accompanying him. At that time, Shariputra and Maudgalyāyana had not long passed into extinction. At that time, the World Honored One sat in the open air, silently observing the bhikshus, and after observing them, he told the bhikshus: 'I see that there is a great loss among this assembly today. Why is that? Because there are no bhikshus Shariputra and Maudgalyāyana in this assembly now. If Shariputra and Maudgalyāyana go to a place, that place will not be empty. It is said that Shariputra and Maudgalyāyana are now in this direction. Why is that? Because the bhikshus Shariputra and Maudgalyāyana are capable of subduing the heretics.' At that time, the World Honored One told the bhikshus: 'The deeds of the Buddhas are truly wondrous! Truly extraordinary! These two disciples of wisdom and supernatural powers have entered parinirvana, yet the Tathagata has no sorrow. Even if there were as many Tathagatas as the sands of the Ganges in the past, they would also have such disciples of wisdom and supernatural powers; even if future Buddhas appear in the world, they should also have such disciples of wisdom and supernatural powers. Bhikshus should know that there are two kinds of giving in the world. What are the two? They are material giving and Dharma giving. Bhikshus should know that if one speaks of material giving, one should seek it from the bhikshus Shariputra and Maudgalyāyana; if one wishes to seek Dharma giving, one should seek it from me.'
。所以然者，我今如來無有財施，汝等今日可供養舍利弗、目揵連比丘舍利。」
爾時，阿難白佛言：「云何得供養舍利弗、目揵連舍利？」
世尊告曰：「當集種種香華，於四衢道頭，起四寺偷婆。所以然者，若有起寺，此人有四種應起偷婆。云何為四？轉輪聖王應起偷婆，漏盡阿羅漢應起偷婆，辟支佛應起偷婆，如來應起偷婆。」
是時，阿難白世尊曰：「有何因緣如來應起偷婆？復有何因緣辟支佛、漏盡阿羅漢、轉輪聖王應起偷婆？」
世尊告曰：「汝今當知，轉輪聖王加行十善，修十功德，亦復教人行十善功德。云何為十？己身不殺生，復教他人使不殺生。己身不盜，復教他人使不盜。己身不淫，復教他人使不淫。己身不妄語，復教他人使不妄語。己身不綺語，復教他人使不綺語。己身不嫉妒，復教他人使不嫉妒。己身不鬥訟，復教他人使不鬥訟。己身意正，復教他人使不亂意。身自正見，復教他人使行正見。比丘當知，轉輪聖王有此十功德，是故應與起偷婆。」
是時，阿難白世尊曰：「復以何因緣如來弟子應與起偷婆？」
世尊告曰：「阿難當知，漏盡阿羅漢以更不復受有，凈如天金，三毒五使永不復現，以此因緣如來弟子應與起偷婆
現代漢語譯本：之所以這樣，是因為我如來現在沒有財物可以佈施，你們今天可以供養舍利弗、目犍連兩位比丘的舍利。 當時，阿難向佛陀請示說：『要如何才能供養舍利弗、目犍連的舍利呢？』 世尊告訴他說：『應當收集各種香花，在四通八達的道路口，建造四座佛塔。之所以這樣，是因為如果有人建造佛塔，這個人有四種情況應該建造佛塔。哪四種呢？轉輪聖王應該建造佛塔，斷盡煩惱的阿羅漢應該建造佛塔，辟支佛應該建造佛塔，如來應該建造佛塔。』 這時，阿難向世尊請示說：『是什麼因緣使得如來應該建造佛塔？又是什麼因緣使得辟支佛、斷盡煩惱的阿羅漢、轉輪聖王應該建造佛塔？』 世尊告訴他說：『你現在應當知道，轉輪聖王奉行十善，修習十種功德，也教導他人奉行十善功德。哪十種呢？自己不殺生，也教導他人不殺生。自己不偷盜，也教導他人不偷盜。自己不邪淫，也教導他人不邪淫。自己不妄語，也教導他人不妄語。自己不花言巧語，也教導他人不花言巧語。自己不嫉妒，也教導他人不嫉妒。自己不爭鬥訴訟，也教導他人不爭鬥訴訟。自己意念端正，也教導他人不胡思亂想。自己有正確的見解，也教導他人奉行正確的見解。比丘應當知道，轉輪聖王有這十種功德，所以應該為他建造佛塔。』 這時，阿難向世尊請示說：『又是什麼因緣使得如來的弟子應該為他建造佛塔呢？』 世尊告訴他說：『阿難應當知道，斷盡煩惱的阿羅漢因為不再受輪迴，清凈如純金，貪嗔癡三毒和五種煩惱永遠不再出現，因為這個因緣，如來的弟子應該為他建造佛塔。』
English version: The reason for this is that I, the Tathagata, have no material possessions to give as alms. Today, you can make offerings to the relics of the two Bhikkhus, Sariputta and Moggallana. At that time, Ananda asked the Buddha, 'How can we make offerings to the relics of Sariputta and Moggallana?' The World Honored One replied, 'You should gather various fragrant flowers and build four stupas at the crossroads of the four main roads. The reason for this is that if someone builds a stupa, there are four cases where this person should build a stupa. What are the four? A Wheel-Turning King should build a stupa, an Arhat who has exhausted all defilements should build a stupa, a Pratyekabuddha should build a stupa, and a Tathagata should build a stupa.' At this time, Ananda asked the World Honored One, 'What is the reason that a Tathagata should build a stupa? And what is the reason that a Pratyekabuddha, an Arhat who has exhausted all defilements, and a Wheel-Turning King should build a stupa?' The World Honored One replied, 'You should know now that a Wheel-Turning King practices the ten virtues, cultivates ten merits, and also teaches others to practice the ten virtuous merits. What are the ten? He himself does not kill, and also teaches others not to kill. He himself does not steal, and also teaches others not to steal. He himself does not engage in sexual misconduct, and also teaches others not to engage in sexual misconduct. He himself does not lie, and also teaches others not to lie. He himself does not use flowery language, and also teaches others not to use flowery language. He himself is not jealous, and also teaches others not to be jealous. He himself does not engage in disputes and lawsuits, and also teaches others not to engage in disputes and lawsuits. He himself has right intention, and also teaches others not to have confused intentions. He himself has right view, and also teaches others to practice right view. Bhikkhus should know that a Wheel-Turning King has these ten merits, therefore a stupa should be built for him.' At this time, Ananda asked the World Honored One, 'What is the reason that a disciple of the Tathagata should have a stupa built for him?' The World Honored One replied, 'Ananda, you should know that an Arhat who has exhausted all defilements no longer undergoes rebirth, is as pure as pure gold, and the three poisons of greed, hatred, and delusion, and the five afflictions never appear again. Because of this reason, a disciple of the Tathagata should have a stupa built for him.'
。」
阿難白佛：「以何因緣辟支佛應與起偷婆？」
世尊告曰：「有辟支佛，無師自悟，去諸結使，更不受胎，是故應與起偷婆。」
是時，阿難白世尊曰：「復以何因緣如來應與起偷婆？」
世尊告曰：「於是，阿難！如來有十力、四無所畏，不降者降，不度者度，不得道者令得道，不般涅槃者令般涅槃。眾人見已，極懷歡喜。是謂，阿難！如來應與起偷婆。是謂如來應與起偷婆。」
爾時，阿難聞世尊所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，尊者婆迦梨身得重患，臥在大小便上，意欲自刀殺，無此勢可自坐起。是時，尊者婆迦梨告侍者：「汝今可持刀來，吾欲自殺。所以然者，如今日釋迦文佛弟子之中，信解脫者無出我上，然我今日有漏心不解脫。所以然者，然如來弟子遇苦惱時，亦復求刀自殺。我今用此命為？不能從此岸至彼岸。」
是時，婆迦梨弟子出家未久，未知今世、後世，不知從此岸至彼岸，亦復不知死此生彼，便授刀與之。時，婆迦梨手執刀已，以信堅固，持刀自刺
現代漢語譯本 阿難問佛：『因為什麼緣故，辟支佛應該為他建造佛塔呢？』 世尊回答說：『有的辟支佛，沒有老師自己領悟，斷除了一切煩惱，不再受輪迴，所以應該為他建造佛塔。』 這時，阿難對世尊說：『又因為什麼緣故，如來應該為他建造佛塔呢？』 世尊回答說：『阿難，如來具有十種力量、四種無所畏懼，能降伏不肯降伏的人，度化不肯被度化的人，使沒有得道的人得道，使不入涅槃的人入涅槃。眾人見到這些，都非常歡喜。這就是，阿難，如來應該為他建造佛塔的原因。這就是如來應該為他建造佛塔的原因。』 當時，阿難聽了世尊所說，歡喜地接受並實行。 （一〇） 我聽見是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，尊者婆迦梨身患重病，躺在大小便中，想要自殺，但沒有力氣坐起來。這時，尊者婆迦梨告訴侍者：『你現在可以拿刀來，我想要自殺。之所以這樣，是因為如今釋迦文佛的弟子中，在信解脫方面沒有超過我的，但我今天有漏的心卻不能解脫。之所以這樣，是因為如來的弟子遇到苦惱時，也會求刀自殺。我留著這條命有什麼用呢？不能從此岸到達彼岸。』 當時，婆迦梨的弟子出家不久，不知道今世、後世，不知道從此岸到達彼岸，也不知道死後會生到哪裡，就將刀給了他。當時，婆迦梨手持刀后，以堅定的信念，持刀自刺。
English version Ananda asked the Buddha: 'For what reason should a Pratyekabuddha have a stupa built for him?' The World-Honored One replied: 'There are Pratyekabuddhas who, without a teacher, attain enlightenment on their own, eliminate all defilements, and are no longer subject to rebirth. Therefore, a stupa should be built for them.' At that time, Ananda said to the World-Honored One: 'And for what reason should a Tathagata have a stupa built for him?' The World-Honored One replied: 'Ananda, the Tathagata possesses ten powers and four fearlessnesses. He subdues those who are unwilling to be subdued, liberates those who are unwilling to be liberated, enables those who have not attained the path to attain it, and enables those who do not enter Nirvana to enter Nirvana. When people see this, they are extremely joyful. This is why, Ananda, a stupa should be built for the Tathagata. This is why a stupa should be built for the Tathagata.' At that time, Ananda, having heard what the World-Honored One said, joyfully accepted and practiced it. (10) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Venerable Vakkali was seriously ill, lying in his own excrement and urine, wanting to kill himself, but he did not have the strength to sit up. At that time, the Venerable Vakkali told his attendant: 'You may now bring a knife, I want to kill myself. The reason for this is that among the disciples of Shakyamuni Buddha today, there is no one who surpasses me in faith and liberation, yet today my defiled mind cannot be liberated. The reason for this is that when the Tathagata's disciples encounter suffering, they also seek a knife to kill themselves. What use is this life to me? I cannot cross from this shore to the other shore.' At that time, Vakkali's disciple, who had not been ordained for long, did not know about this life or the next, did not know about crossing from this shore to the other shore, and did not know where one would be reborn after death, so he gave him the knife. At that time, Vakkali, having taken the knife in his hand, with firm faith, stabbed himself with the knife.
。
是時，婆迦梨以刀自刺，而作是念：「釋迦文佛弟子之中，所作非法，得惡利不得善利，于如來法中，不得受證而取命終。」是時，尊者婆迦梨便思惟是五盛陰：是謂此色，是謂色習，是謂色滅盡；是謂痛、想、行、識，是謂痛、想、行、識集，是謂痛、想、行、識、滅盡。彼於此五盛陰熟思惟之，諸有生法皆是死法。知此已，便於有漏心得解脫。爾時，尊者婆迦梨于無餘涅槃界而般涅槃。
爾時，世尊以天耳聽聞尊者婆迦梨求刀自殺。爾時，世尊告阿難：「諸比丘在舍衛城者，盡集一處，吾欲所敕。」
是時，尊者阿難受世尊教，即集諸比丘，在普集講堂，還白世尊曰：「今日比丘已集一處。」
是時，世尊將比丘僧，前後圍繞，至彼婆迦梨比丘精舍。當於爾時，弊魔波旬欲得知尊者婆迦梨神識所在，為在何處？為在人耶？為非人耶？天、龍、鬼神、干沓和、阿須倫、迦留羅、摩休勒、閱叉？今此神識竟為所在，在何處生游？不見東西南北，四維上下，皆悉周遍而不知神識之處。是時，魔波旬身體疲極，莫知所在。
爾時，世尊將比丘僧，前後圍繞，至彼精舍。爾時，世尊觀魔波旬欲得知神識所在
現代漢語譯本：當時，婆迦梨用刀自刺，心中想著：『釋迦文佛的弟子中，所作的都是非法之事，只會得到惡報而得不到善報，在如來的教法中，無法證悟而只能結束生命。』當時，尊者婆迦梨便思索這五蘊：這就是色，這就是色的生起，這就是色的滅盡；這就是受、想、行、識，這就是受、想、行、識的生起，這就是受、想、行、識的滅盡。他對此五蘊深入思索，明白一切有生之法皆是會死的。明白這些后，他的有漏之心便得到了解脫。那時，尊者婆迦梨便在無餘涅槃界入滅。 當時，世尊用天耳聽聞到尊者婆迦梨求刀自殺。當時，世尊告訴阿難：『在舍衛城的比丘們，全部聚集一處，我將有所吩咐。』 當時，尊者阿難接受世尊的教誨，立即召集所有比丘，在普集講堂集合，然後稟告世尊說：『今日比丘們已經聚集一處。』 當時，世尊帶領比丘僧眾，前後圍繞著，來到婆迦梨比丘的精舍。當時，惡魔波旬想要知道尊者婆迦梨的神識所在，是在哪裡？是在人道嗎？還是非人道？是天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、摩睺羅伽、夜叉？現在這個神識究竟在哪裡，在何處投生？他四處尋找，東西南北，四維上下，都找遍了，卻不知道神識的所在。當時，魔波旬身體疲憊，不知道神識在哪裡。 當時，世尊帶領比丘僧眾，前後圍繞著，來到那精舍。當時，世尊觀察到魔波旬想要知道神識的所在。
English version: At that time, Vakkali stabbed himself with a knife, thinking: 'Among the disciples of Shakyamuni Buddha, what they do is unlawful, they only receive bad results and not good results, in the Dharma of the Tathagata, they cannot attain enlightenment and can only end their lives.' At that time, Venerable Vakkali contemplated these five aggregates: this is form, this is the arising of form, this is the cessation of form; this is feeling, perception, volition, and consciousness, this is the arising of feeling, perception, volition, and consciousness, this is the cessation of feeling, perception, volition, and consciousness. He deeply contemplated these five aggregates, understanding that all things that are born are subject to death. Having understood this, his defiled mind was liberated. At that time, Venerable Vakkali entered Parinirvana in the realm of Nirvana without remainder. At that time, the World Honored One heard with his divine ear that Venerable Vakkali had sought a knife to kill himself. At that time, the World Honored One said to Ananda: 'All the monks in Shravasti, gather in one place, I have something to instruct.' At that time, Venerable Ananda received the World Honored One's instruction, immediately gathered all the monks, assembled in the Universal Gathering Hall, and then reported to the World Honored One, saying: 'Today the monks have gathered in one place.' At that time, the World Honored One led the assembly of monks, surrounded by them, and arrived at the monastery of the monk Vakkali. At that time, the evil Mara Papiyan wanted to know where the consciousness of Venerable Vakkali was, where was it? Was it in the human realm? Or the non-human realm? Was it a deva, a naga, a ghost, a gandharva, an asura, a garuda, a mahoraga, or a yaksha? Where exactly is this consciousness now, where has it been reborn? He searched everywhere, east, west, north, south, the four intermediate directions, above and below, but he did not know where the consciousness was. At that time, Mara Papiyan was exhausted, not knowing where the consciousness was. At that time, the World Honored One led the assembly of monks, surrounded by them, and arrived at that monastery. At that time, the World Honored One observed that Mara Papiyan wanted to know where the consciousness was.
。世尊告諸比丘：「汝等頗聞此精舍之中有大聲乎？又有光怪？」
諸比丘對曰：「如是。世尊！我等已見。」
世尊告曰：「此弊魔波旬，欲得知婆迦梨神識所在。」
是時，尊者阿難白世尊曰：「唯愿世尊說婆迦梨比丘神識為何所在？」
世尊告曰：「婆迦梨比丘神識永無所著。彼族姓子以般涅槃，當作如是持。」
是時，尊者阿難白世尊曰：「此婆迦梨比丘何日得此四諦？」
世尊告曰：「今日之中得此四諦。」
阿難白佛：「此比丘抱病經久，本是凡人。」
世尊告曰：「如是，阿難！如汝所言，但彼比丘謙苦甚久，諸有釋迦文佛弟子之中，信解脫者此人最勝，然有漏心未得解脫：『我今可求刀自刺。』是時，彼比丘臨自刺時，即思惟如來功德；舍壽之日，思惟五盛陰：是謂此色習、此色滅盡。爾時，彼比丘思惟此已，諸有習之法皆悉滅盡，此比丘已般涅槃。」
爾時，阿難聞佛所說，歡喜奉行。
四意斷之法 四闇、老耄法 阿夷、法本末 舍利、婆迦梨
增壹阿含經等趣四諦品第二十七
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：佛陀告訴眾比丘：『你們是否聽到這精舍中有巨大的聲響？又看到奇異的光芒？』 眾比丘回答說：『是的，世尊！我們已經看到了。』 世尊告訴他們：『這是惡魔波旬，想要知道婆迦梨的神識在哪裡。』 這時，尊者阿難向世尊請示說：『愿世尊開示，婆迦梨比丘的神識究竟在何處？』 世尊告訴他：『婆迦梨比丘的神識已無所執著。這位善男子已經般涅槃，你們應當這樣理解。』 這時，尊者阿難又問世尊：『這位婆迦梨比丘是何時證得四諦的？』 世尊回答說：『就在今天證得四諦。』 阿難對佛說：『這位比丘久病纏身，原本是凡夫俗子。』 世尊說：『是的，阿難！正如你所說，但這位比丘謙卑苦行已久，在所有釋迦牟尼佛的弟子中，以信解脫而言，此人最為殊勝，然而他有漏的心尚未解脫，曾想過『我可以用刀自殺』。當時，這位比丘在即將自殺時，立即思惟如來的功德；在捨棄生命的那天，思惟五蘊：這就是色的生起，這就是色的滅盡。那時，這位比丘思惟之後，所有生起的法都滅盡了，這位比丘已經般涅槃。』 當時，阿難聽聞佛陀所說，歡喜奉行。 四意斷之法，四闇、老耄法，阿夷、法本末，舍利、婆迦梨。 《增一阿含經》等趣四諦品第二十七 （一） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。
English version: The Blessed One said to the monks, 'Have you heard a great sound in this monastery? And have you seen strange lights?' The monks replied, 'Yes, Blessed One! We have seen them.' The Blessed One said, 'This is the evil Mara Papiyas, wanting to know where the consciousness of Vakkali is.' Then, Venerable Ananda asked the Blessed One, 'May the Blessed One explain where the consciousness of the monk Vakkali is?' The Blessed One told him, 'The consciousness of the monk Vakkali is no longer attached to anything. That good man has attained parinirvana; you should understand it this way.' Then, Venerable Ananda asked the Blessed One, 'When did this monk Vakkali attain the Four Noble Truths?' The Blessed One replied, 'He attained the Four Noble Truths today.' Ananda said to the Buddha, 'This monk has been ill for a long time and was originally an ordinary person.' The Blessed One said, 'Yes, Ananda! As you say, but this monk has been humble and practiced austerities for a long time. Among all the disciples of Shakyamuni Buddha, in terms of faith and liberation, this person is the most outstanding. However, his defiled mind had not yet been liberated, and he had thought, 『I can kill myself with a knife.』 At that time, when this monk was about to kill himself, he immediately contemplated the virtues of the Tathagata; on the day of his death, he contemplated the five aggregates: this is the arising of form, this is the cessation of form. At that time, after this monk contemplated this, all the arising dharmas ceased, and this monk has attained parinirvana.' Then, Ananda, having heard what the Buddha said, rejoiced and practiced accordingly. The four efforts to abandon, the four darknesses, old age, Ajita, the beginning and end of the Dharma, Sariputta, Vakkali. The Twenty-seventh Chapter on the Four Noble Truths in the Ekottara Agama Sutra, etc. (1) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti.
。
爾時，世尊告諸比丘：「是謂，比丘！我等常所說法，所謂四諦，以無數方便而觀察此法，分別其義，廣與人演。云何為四？所謂苦諦之法，以無數方便而觀察此法，分別其義，廣與人演；以無數方便說習、盡、道諦，而觀察此法，分別其義，廣與人演。
「汝等比丘，當親近舍利弗比丘，承事供養。所以然者，彼舍利弗比丘以無數方便，說此四諦，廣與人演。當舍利弗比丘與諸眾生及四部眾，分別其義，廣與人演，時不可計眾生諸塵垢盡，得法眼凈。
「汝等比丘，當親近舍利弗、目犍連比丘，承事供養。所以然者，舍利弗比丘！眾生之父母，以生已長養令大者，目犍連比丘！所以然者，舍利弗比丘與人說法要，成四諦；目犍連比丘與人說法要，成第一義，成無漏行。汝等當親近舍利弗、目犍連比丘。」世尊作是語已，還入靜室。
世尊去未久，爾時舍利弗告諸比丘：「其有能得四諦法者，彼人快得善利。云何為四？所謂苦諦，以無數方便廣演其義。云何為苦諦？所謂生苦、老苦、病苦、死苦、憂悲惱苦、怨憎會苦、恩愛別苦、所求不得苦，取要言之，五盛陰苦，是謂苦諦。云何苦習諦？所謂愛結是也。云何為盡諦？所謂盡諦者，愛慾結永盡無餘，是謂盡諦
現代漢語譯本： 那時，世尊告訴眾比丘：『諸位比丘！這就是我等常常宣說的法，即所謂的四諦。我以無數種方法來觀察此法，分辨其意義，並廣泛地為人們演說。什麼是四諦呢？就是苦諦之法，我以無數種方法來觀察此法，分辨其意義，並廣泛地為人們演說；又以無數種方法來說習諦、滅諦、道諦，來觀察此法，分辨其意義，並廣泛地為人們演說。』 『諸位比丘，你們應當親近舍利弗比丘，承事供養他。為什麼呢？因為舍利弗比丘以無數種方法，宣說這四諦，並廣泛地為人們演說。當舍利弗比丘為眾生和四部大眾分辨其意義，並廣泛地為人們演說時，無數眾生的塵垢得以清除，獲得法眼清凈。』 『諸位比丘，你們應當親近舍利弗、目犍連比丘，承事供養他們。為什麼呢？舍利弗比丘是眾生的父母，他生養並養育眾生長大；目犍連比丘也是如此。為什麼呢？舍利弗比丘為人們宣說法的要義，成就四諦；目犍連比丘為人們宣說法的要義，成就第一義，成就無漏的修行。你們應當親近舍利弗、目犍連比丘。』世尊說完這些話后，就回到靜室。 世尊離開后不久，舍利弗告訴眾比丘：『能夠領悟四諦法的人，真是獲得了極大的利益。什麼是四諦呢？就是苦諦，我以無數種方法廣泛地闡述它的意義。什麼是苦諦呢？就是生苦、老苦、病苦、死苦、憂愁悲傷的苦、怨恨相遇的苦、恩愛離別的苦、所求不得的苦，總而言之，五蘊熾盛的苦，這就是苦諦。什麼是苦集諦呢？就是愛慾的束縛。什麼是滅諦呢？滅諦就是愛慾的束縛永遠斷絕，沒有剩餘，這就是滅諦。'
English version: At that time, the World Honored One addressed the monks, saying: 'Monks! This is what I have always taught, the so-called Four Noble Truths. I observe this Dharma with countless methods, distinguish its meaning, and widely explain it to people. What are the four? They are the Dharma of the Truth of Suffering, which I observe with countless methods, distinguish its meaning, and widely explain to people; and with countless methods, I speak of the Truth of the Origin of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path to the Cessation of Suffering, observing this Dharma, distinguishing its meaning, and widely explaining it to people.' 'Monks, you should draw near to the monk Sariputra, serve and make offerings to him. Why is that? Because the monk Sariputra, with countless methods, speaks of these Four Noble Truths and widely explains them to people. When the monk Sariputra distinguishes the meaning for all beings and the four assemblies, and widely explains it to people, countless beings will have their defilements removed and attain the purity of the Dharma Eye.' 'Monks, you should draw near to the monks Sariputra and Maudgalyayana, serve and make offerings to them. Why is that? The monk Sariputra is the parent of beings, who gives birth and nurtures them to grow up; so is the monk Maudgalyayana. Why is that? The monk Sariputra speaks the essence of the Dharma to people, achieving the Four Noble Truths; the monk Maudgalyayana speaks the essence of the Dharma to people, achieving the ultimate meaning, achieving the unconditioned practice. You should draw near to the monks Sariputra and Maudgalyayana.' After the World Honored One spoke these words, he returned to his quiet chamber. Not long after the World Honored One left, Sariputra then told the monks: 'Those who can understand the Four Noble Truths have truly gained great benefit. What are the four? They are the Truth of Suffering, which I widely explain its meaning with countless methods. What is the Truth of Suffering? It is the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of sorrow, lamentation, pain, and grief, the suffering of encountering what one dislikes, the suffering of separation from what one loves, the suffering of not getting what one desires, and in short, the suffering of the five aggregates of clinging. This is the Truth of Suffering. What is the Truth of the Origin of Suffering? It is the bondage of craving. What is the Truth of the Cessation of Suffering? The Truth of the Cessation of Suffering is the complete and utter cessation of the bondage of craving, with nothing remaining. This is the Truth of the Cessation of Suffering.'
。云何為道諦？所謂賢聖八品道是。正見、正治、正語、正方便、正命、正業、正念、正定，是謂道諦也。彼眾生快得善利，乃能聞此四諦之法。」
爾時，尊者舍利弗當說此法，無量不可計眾生聞此法時，諸塵垢盡，得法眼凈。
「我等亦快得善利，世尊與我說法，安處福地。」
「是故，四部之眾，求于方便，行此四諦。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，眾多比丘入舍衛城。時，眾多比丘便作是念：「然我等乞食日猶故早，我等可往至外道異學村與共論義。」
是時，眾多比丘便往至外道村中。到已，共相問訊，在一面坐已，在一面坐。爾時，異學問道人曰：「沙門瞿曇與諸弟子而說此法：『汝等比丘，盡當學此法，悉當了知，以了知已，當共奉行。』我等亦與諸弟子而說此法：『汝等盡當而學此法，悉當了知，以了知已，當共奉行。』沙門瞿曇與我等有何等異？有何增減？所謂彼說法，我亦說法，彼教誨，我亦教誨。」
爾時，眾多比丘聞此語已，亦不言是，復不言非，即從坐起而去
現代漢語譯本：什麼是道諦呢？就是指賢聖的八正道。即正見、正思惟、正語、正業、正命、正精進、正念、正定，這就是道諦。那些眾生能夠快速獲得善利，才能聽聞這四諦的教法。 當時，尊者舍利弗在宣說此法時，無數不可計量的眾生聽聞此法，各種塵垢都消盡，獲得了清凈的法眼。 『我們也是快速獲得了善利，世尊為我們說法，使我們安住在福地。』 『所以，四部弟子，應當尋求方便，修行這四諦。諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛所說，歡喜地奉行。 （二） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，許多比丘進入舍衛城。這時，許多比丘便這樣想：『現在我們乞食的時間還早，我們可以去外道異學的村莊與他們辯論。』 這時，許多比丘便前往外道村中。到達后，互相問候，在一旁坐下。這時，外道問道人說：『沙門瞿曇和他的弟子們說這種教法：『你們比丘，都應當學習這種教法，完全瞭解它，瞭解之後，應當共同奉行。』我們也對我們的弟子說這種教法：『你們都應當學習這種教法，完全瞭解它，瞭解之後，應當共同奉行。』沙門瞿曇和我們有什麼不同？有什麼增減？他所說的法，我們也說，他所教誨的，我們也教誨。』 當時，許多比丘聽了這話，既不說是，也不說非，就從座位上起身離開了。
English version: What is the Path of Truth? It refers to the Noble Eightfold Path of the wise and holy. Namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the Path of Truth. Those beings who quickly attain good benefits are able to hear the teachings of these Four Noble Truths. At that time, when the Venerable Sariputra was expounding this Dharma, countless immeasurable beings, upon hearing this Dharma, had all their defilements exhausted and attained the pure Dharma eye. 'We too have quickly attained good benefits, the World Honored One has taught us the Dharma, and has placed us in a blessed land.' 'Therefore, the fourfold assembly should seek skillful means and practice these Four Noble Truths. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Two) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, many monks entered the city of Sravasti. Then, many monks thought: 'Now it is still early for us to beg for alms, we can go to the village of the non-Buddhist heretics and debate with them.' At that time, many monks went to the village of the non-Buddhists. Having arrived, they greeted each other and sat down on one side. Then, the non-Buddhist ascetics said: 'The Shramana Gautama and his disciples teach this Dharma: 'You monks, should all learn this Dharma, fully understand it, and having understood it, should practice it together.' We also say this Dharma to our disciples: 'You should all learn this Dharma, fully understand it, and having understood it, should practice it together.' What is the difference between the Shramana Gautama and us? What is added or subtracted? What he teaches, we also teach, what he instructs, we also instruct.' At that time, many monks, having heard these words, neither affirmed nor denied them, and immediately rose from their seats and left.
。爾時，眾多比丘自相謂曰：「我等當以此義，往白世尊！」
爾時，眾多比丘入舍衛城乞食，食已，收攝衣缽，以尼師檀著左肩上，往詣世尊所，頭面禮足，在一面坐。爾時，眾多比丘以此因緣，具白世尊。
爾時，世尊告諸比丘：「若彼外道作此問者，汝等當以此語報彼曰：『為一究竟？為眾多究竟乎？』或能彼梵志平等說者，應作是說：『是一究竟，非眾多究竟。』彼究竟者，為是有欲究竟？為無慾究竟？所謂彼究竟者，謂無慾究竟。云何彼究竟者，有恚究竟？為無恚究竟？所謂彼究竟者，無恚究竟，非有恚究竟。云何有癡究竟？無癡究竟？所謂彼究竟者，無癡究竟。云何彼究竟者，為是有愛究竟？為無愛究竟？所謂彼究竟者，無愛究竟。云何彼究竟者，有受究竟？為無受究竟？所謂彼究竟者，無受究竟。云何彼究竟者，為是智者？為非智者？所謂智者所究竟。此究竟者，為是怒者所究竟？為非怒者所究竟？所謂此究竟，彼當作是說，非怒者所究竟。
「比丘！有此二見，云何為二見？所謂有見、無見。諸有沙門、婆羅門不知此二見之本末，彼便有欲心、有瞋恚心、有愚癡心、有愛心、有受心，彼是無知
現代漢語譯本：當時，許多比丘互相說道：『我們應當把這個道理，去稟告世尊！』 當時，許多比丘進入舍衛城乞食，吃完飯後，收拾好衣缽，把尼師壇搭在左肩上，前往世尊所在的地方，頂禮佛足，然後在一旁坐下。當時，許多比丘把這個因緣，詳細地稟告了世尊。 當時，世尊告訴眾比丘：『如果那些外道提出這樣的問題，你們應當這樣回答他們：『究竟是一還是眾多呢？』如果那些婆羅門能夠平等地說，就應該這樣說：『是一究竟，不是眾多究竟。』那個究竟，是有慾望的究竟呢？還是沒有慾望的究竟呢？所謂那個究竟，是指沒有慾望的究竟。那個究竟，是有嗔恨的究竟呢？還是沒有嗔恨的究竟呢？所謂那個究竟，是沒有嗔恨的究竟，不是有嗔恨的究竟。那個究竟，是有愚癡的究竟呢？還是沒有愚癡的究竟呢？所謂那個究竟，是沒有愚癡的究竟。那個究竟，是有愛的究竟呢？還是沒有愛的究竟呢？所謂那個究竟，是沒有愛的究竟。那個究竟，是有感受的究竟呢？還是沒有感受的究竟呢？所謂那個究竟，是沒有感受的究竟。那個究竟，是智者所達到的呢？還是非智者所達到的呢？所謂是智者所達到的究竟。這個究竟，是憤怒的人所達到的呢？還是不憤怒的人所達到的呢？所謂這個究竟，他們應當這樣說，是不憤怒的人所達到的。 『比丘們！存在這兩種見解，哪兩種見解呢？就是有見和無見。那些沙門、婆羅門如果不知道這兩種見解的根本和末端，他們就會有慾望心、有嗔恨心、有愚癡心、有愛心、有感受心，他們是無知的。』
English version: At that time, many monks said to each other, 『We should take this meaning and report it to the World Honored One!』 At that time, many monks entered Shravasti to beg for food. After eating, they gathered their robes and bowls, placed their sitting cloths on their left shoulders, and went to where the World Honored One was. They bowed their heads to his feet and sat down to one side. At that time, many monks reported this cause and condition in detail to the World Honored One. At that time, the World Honored One told the monks, 『If those non-Buddhists ask this question, you should answer them like this: 『Is the ultimate one or many?』 If those Brahmins can speak impartially, they should say, 『It is one ultimate, not many ultimates.』 That ultimate, is it an ultimate with desire or without desire? The so-called ultimate is the ultimate without desire. That ultimate, is it an ultimate with hatred or without hatred? The so-called ultimate is the ultimate without hatred, not the ultimate with hatred. That ultimate, is it an ultimate with ignorance or without ignorance? The so-called ultimate is the ultimate without ignorance. That ultimate, is it an ultimate with love or without love? The so-called ultimate is the ultimate without love. That ultimate, is it an ultimate with feeling or without feeling? The so-called ultimate is the ultimate without feeling. That ultimate, is it attained by the wise or the unwise? It is the ultimate attained by the wise. This ultimate, is it attained by the angry or the non-angry? This ultimate, they should say, is attained by the non-angry.』 『Monks! There are these two views. What are the two views? They are the view of existence and the view of non-existence. If those ascetics and Brahmins do not know the origin and end of these two views, they will have desire, hatred, ignorance, love, and feeling. They are ignorant.』
。彼有怒心，不與行相應，彼人不脫生、老、病、死、愁、憂、苦、惱，辛酸萬端不脫于苦。諸有沙門、婆羅門如實而知之，彼便無愚癡、瞋恚之心，恒與行相應，便得脫生、老、病、死。今說苦之元本。如是，比丘！有此妙法，斯名平等之法。諸不行平等法者，則墮五見。
「今當說四受，云何為四受？所謂欲受、見受、戒受、我受，是謂四受。若有沙門、婆羅門盡知欲受之名，彼雖知欲受之名，復不相應者，彼盡分別諸受之名，先分別欲受之名，而不分別見受、戒受、我受之名。所以然者，以彼沙門、婆羅門不能分別此三受之名。是故，或有沙門、婆羅門盡分別此諸受，彼便分別欲受、見受，不分別戒受、我受。所以然者，以彼沙門、婆羅門不能分別二受。若使沙門、婆羅門盡能分別諸受，或復有不具者，彼便能分別欲受、見受、戒受，不分別我受。所以然者，以彼沙門、婆羅門不能分別我受故。是故，復有沙門、婆羅門盡分別諸受，然復有不具者。
「此名四受，有何等義？云何分別？所謂四受者，由愛而生。如是，比丘！有是妙法所應分別。若有不行此諸受，此不名為平等。所以然者，諸法之義難了難解。如此非法之義者，非三耶三佛之所說也
現代漢語譯本：他心懷怒火，不與正道相應，這樣的人就無法擺脫生、老、病、死、憂愁、悲傷、痛苦、煩惱，各種辛酸困苦都無法擺脫。如果沙門、婆羅門能夠如實地瞭解這一點，他們就不會有愚癡和嗔恨之心，而是始終與正道相應，這樣就能擺脫生、老、病、死。現在我來說說痛苦的根源。比丘們，這就是殊勝的佛法，被稱為平等之法。那些不遵循平等之法的人，就會陷入五種錯誤的見解。 現在我來說說四種感受，什麼是四種感受呢？它們分別是欲受、見受、戒受和我受，這就是四種感受。如果沙門、婆羅門完全瞭解欲受的名稱，但他們即使瞭解欲受的名稱，卻不與正道相應，他們只是分別各種感受的名稱，先分別欲受的名稱，而不分別見受、戒受和我受的名稱。這是因為那些沙門、婆羅門不能分別這三種感受的名稱。因此，有些沙門、婆羅門雖然分別了所有感受，但他們只分別欲受和見受，而不分別戒受和我受。這是因為那些沙門、婆羅門不能分別這兩種感受。如果沙門、婆羅門能夠完全分別所有感受，但仍然有不全面的地方，他們就只能分別欲受、見受和戒受，而不能分別我受。這是因為那些沙門、婆羅門不能分別我受。因此，還有一些沙門、婆羅門雖然分別了所有感受，但仍然有不全面的地方。 這被稱為四種感受，它們有什麼意義？應該如何分別？所謂的四種感受，都是由愛慾而產生的。比丘們，這就是應該分別的殊勝佛法。如果有人不遵循這些感受，就不能稱之為平等。這是因為佛法的意義難以理解和領悟。這種非法的意義，不是三耶三佛所說的。
English version: He has anger in his heart, not in accordance with the practice, such a person cannot escape birth, old age, sickness, death, sorrow, grief, pain, and distress; all kinds of hardships cannot be escaped from suffering. If the monks and Brahmins truly understand this, they will not have ignorance and hatred, but will always be in accordance with the practice, and thus they can escape birth, old age, sickness, and death. Now I will speak of the origin of suffering. Thus, monks! There is this wonderful Dharma, which is called the Dharma of equality. Those who do not practice the Dharma of equality will fall into five wrong views. Now I will speak of the four feelings. What are the four feelings? They are the feeling of desire, the feeling of view, the feeling of precepts, and the feeling of self. These are the four feelings. If there are monks and Brahmins who fully understand the name of the feeling of desire, but even if they understand the name of the feeling of desire, they do not accord with the practice, they only distinguish the names of various feelings, first distinguishing the name of the feeling of desire, but not distinguishing the names of the feeling of view, the feeling of precepts, and the feeling of self. This is because those monks and Brahmins cannot distinguish the names of these three feelings. Therefore, some monks and Brahmins, although they distinguish all feelings, only distinguish the feeling of desire and the feeling of view, but not the feeling of precepts and the feeling of self. This is because those monks and Brahmins cannot distinguish these two feelings. If monks and Brahmins can fully distinguish all feelings, but there are still incomplete aspects, they can only distinguish the feeling of desire, the feeling of view, and the feeling of precepts, but not the feeling of self. This is because those monks and Brahmins cannot distinguish the feeling of self. Therefore, there are still some monks and Brahmins who, although they distinguish all feelings, still have incomplete aspects. These are called the four feelings. What is their meaning? How should they be distinguished? The so-called four feelings are all born from love and desire. Monks, this is the wonderful Dharma that should be distinguished. If someone does not follow these feelings, it cannot be called equality. This is because the meaning of the Dharma is difficult to understand and comprehend. This meaning of non-Dharma is not what the Samyaksambuddhas have spoken.
。比丘當知，如來盡能分別一切諸受，以能分別一切諸受，則與相應，則能分別欲受、見受、我受、戒受。是故，如來盡分別諸受，則與法共相應，無有相違。
「此四受由何而生？然此四受由愛而生，由愛而長。成就此受，彼便不能起于諸受；以不起諸受，則不恐懼，以不恐懼，便般涅槃：生死已盡，梵行已立，所造已辦，更不復受有，如實知之。如是，比丘！有此妙法，如實而知之，具足諸法、法行之本。所以然者，以其此法極微妙故，諸佛之所說，則于諸行無有缺漏。於是，比丘！有初沙門、第二沙門、第三沙門、第四沙門，更無復有沙門出此上者、能勝此者，作如是師子之吼。」
諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，阿那邠邸長者往至世尊所，頭面禮足，在一面坐。爾時，世尊問長者曰：「云何，長者！汝家中恒佈施耶？」
長者白佛：「貧家恒行佈施，又飲食粗弊，不與常同。」
世尊告曰：「若佈施之時，若好、若丑，若多、若少，然不用心意，復不發願，復無信心，由此行報，所生之處不得好食
現代漢語譯本：比丘們應當知道，如來完全能夠分辨一切感受，因為能夠分辨一切感受，所以能與感受相應，從而能夠分辨欲受、見受、我受、戒受。因此，如來完全分辨各種感受，就能與法相應，不會有任何違背之處。 這四種感受從何而生？這四種感受由愛而生，由愛而增長。成就了這種感受，他就不能再產生其他感受；因為不產生其他感受，就不會恐懼；因為不恐懼，就進入涅槃：生死已經終結，清凈的修行已經建立，該做的已經完成，不再受後有，如實地知道這些。比丘們！有這樣微妙的法，如實地知道它，就具備了所有法和法行的根本。之所以這樣，是因為這個法極其微妙，是諸佛所宣說的，對於一切修行沒有任何缺失。因此，比丘們！有初沙門、第二沙門、第三沙門、第四沙門，再也沒有比這更高的沙門，能夠勝過他們，他們發出這樣的獅子吼。 眾比丘聽聞佛陀所說，歡喜地奉行。 （三） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，阿那邠邸長者來到世尊那裡，頭面禮足，在一旁坐下。這時，世尊問長者說：『怎麼樣，長者！你家中經常佈施嗎？』 長者回答佛陀說：『貧寒的家庭經常佈施，而且飲食粗劣，與平常不同。』 世尊告訴他說：『如果佈施的時候，無論是好是壞，是多是少，但不用心意，又不發願，又沒有信心，因為這樣的行為果報，所生之處就得不到好的食物。』
English version: Monks, you should know that the Tathagata is fully capable of distinguishing all feelings. Because he can distinguish all feelings, he is in accordance with them, and thus can distinguish feelings of desire, feelings of views, feelings of self, and feelings of precepts. Therefore, the Tathagata fully distinguishes all feelings, and is thus in accordance with the Dharma, without any contradiction. From what do these four feelings arise? These four feelings arise from craving, and grow from craving. Having achieved this feeling, one cannot generate other feelings; because one does not generate other feelings, one does not fear; because one does not fear, one enters Nirvana: birth and death have ended, the pure practice has been established, what needed to be done has been completed, and there is no more future existence, as one truly knows. Monks! There is such a wonderful Dharma, and by truly knowing it, one possesses the root of all Dharmas and Dharma practices. The reason for this is that this Dharma is extremely subtle, spoken by all Buddhas, and there is no deficiency in any practice. Therefore, monks! There are the first Samana, the second Samana, the third Samana, and the fourth Samana, and there is no higher Samana than these, who can surpass them, and they roar like lions. The monks, having heard what the Buddha said, joyfully practiced it. (Three) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the elder Anathapindika went to where the World Honored One was, bowed his head to his feet, and sat to one side. Then, the World Honored One asked the elder, 'How is it, elder! Does your household regularly give alms?' The elder replied to the Buddha, 'Poor families regularly give alms, and their food is coarse and different from the usual.' The World Honored One said, 'If when giving alms, whether it is good or bad, much or little, one does not do it with intention, nor make a vow, nor have faith, because of the karmic result of such actions, one will not obtain good food in the place where one is born.'
。意不貪樂，意亦復不樂著於好衣裳，亦復不樂著好田業，心亦不著五欲之中，正使有僕從奴婢，亦復不受其教。所以然者，正由其中不用心故，故受其報。若長者佈施之時，若好、若丑，若多、若少，當至誠用心，勿有增損，廢后世橋樑。彼若所生之處，飲食自然，七財具足，心恒樂五欲之中，正使有奴婢使人，恒受其教。所以然者，由於中發歡喜心故。
「長者當知，過去久遠有梵志名毗羅摩，饒財多寶，真珠、虎珀、硨𤦲、瑪瑙、水精、琉璃，好喜佈施。爾時，佈施之時，用八萬四千銀缽盛滿碎金，復有八萬四千金缽盛滿碎銀，作如是施。復以八萬四千金銀澡罐施。復以八萬四千牛，皆以金銀覆角，皆作如是佈施。復以八萬四千玉女佈施，衣裳自覆。復以八萬四千臥具，皆用氍氀文繡毾㲪自覆。復以八萬四千衣裳佈施。復以八萬四千龍象佈施，皆用金銀挍飾。復以八萬四千匹馬布施，皆用金銀鞍勒自副。復以八萬四千車佈施，作如是大施。復以八萬四千房舍佈施，於四城門中佈施，須食與食，須衣與衣，衣被、飲食、床臥具、病瘦醫藥，皆悉與之。
「長者當知，彼毗羅摩雖作是佈施，不如作一房舍，持用佈施招提僧，此福不可計量
現代漢語譯本：心不貪圖享樂，也不執著于華麗的衣裳，也不執著于良田產業，內心也不沉溺於五欲之中。即使有僕人奴婢，也不會聽從他們的教導。之所以這樣，正是因為內心不用心的緣故，所以會受到這樣的果報。如果長者在佈施的時候，無論是好是壞，是多是少，都應當至誠用心，不要有任何增減，以免斷絕後世的橋樑。這樣的人，如果投生到其他地方，飲食自然豐足，七種財富具足，內心常常沉溺於五欲之中，即使有奴婢使喚，也會聽從他們的教導。之所以這樣，是因為內心發出了歡喜心的緣故。 長者應當知道，過去很久以前有一位婆羅門名叫毗羅摩，他擁有大量的財富和珍寶，如珍珠、琥珀、硨磲、瑪瑙、水晶、琉璃，他非常喜歡佈施。當時，他佈施的時候，用八萬四千個銀缽盛滿碎金，又有八萬四千個金缽盛滿碎銀，像這樣佈施。他又用八萬四千個金銀澡罐佈施。他又佈施了八萬四千頭牛，牛角都用金銀覆蓋，都像這樣佈施。他又佈施了八萬四千個玉女，她們的衣裳可以自己遮蓋身體。他又佈施了八萬四千個臥具，都用毛織品和刺繡的毯子覆蓋。他又佈施了八萬四千件衣裳。他又佈施了八萬四千頭龍象，都用金銀裝飾。他又佈施了八萬四千匹馬，都用金銀鞍具裝飾。他又佈施了八萬四千輛車，做了這樣的大布施。他又佈施了八萬四千間房屋，在四個城門中佈施，需要食物的就給食物，需要衣服的就給衣服，衣被、飲食、床鋪臥具、疾病醫藥，都全部給予他們。 長者應當知道，這位毗羅摩雖然做了這樣的佈施，還不如建造一間房舍，用來佈施給僧團，這樣的福報是不可計量的。
English version: The mind does not crave pleasure, nor is it attached to fine clothing, nor is it attached to good fields and properties, nor does the mind indulge in the five desires. Even if there are servants and slaves, one does not heed their teachings. The reason for this is precisely because the mind is not engaged, and thus one receives such retribution. If an elder, when giving alms, whether it is good or bad, much or little, should do so with sincerity and mindfulness, without any increase or decrease, lest they sever the bridge to future lives. Such a person, if reborn elsewhere, will naturally have abundant food and drink, possess the seven treasures, and their mind will constantly indulge in the five desires. Even if there are servants to command, they will heed their teachings. The reason for this is because a joyful mind has arisen within. Elder, you should know that in the distant past, there was a Brahmin named Pi-luo-mo, who was rich in wealth and treasures, such as pearls, amber, tridacna, agate, crystal, and lapis lazuli. He greatly enjoyed giving alms. At that time, when he gave alms, he used eighty-four thousand silver bowls filled with crushed gold, and another eighty-four thousand gold bowls filled with crushed silver, giving alms in this way. He also gave eighty-four thousand gold and silver washbasins. He also gave eighty-four thousand cows, their horns covered with gold and silver, giving alms in this way. He also gave eighty-four thousand jade maidens, their clothing covering their bodies. He also gave eighty-four thousand beds, all covered with woolen and embroidered blankets. He also gave eighty-four thousand sets of clothing. He also gave eighty-four thousand dragon elephants, all adorned with gold and silver. He also gave eighty-four thousand horses, all adorned with gold and silver saddles. He also gave eighty-four thousand carriages, making such great offerings. He also gave eighty-four thousand houses, giving alms at the four city gates, providing food for those who needed it, clothing for those who needed it, bedding, food, and medicine for the sick, giving all these things to them. Elder, you should know that although Pi-luo-mo made such offerings, it is not as meritorious as building a single dwelling and offering it to the Sangha. The merit of this is immeasurable.
。正使彼作如是施，及作房舍持用施招提僧，不如受三自歸佛、法、聖眾，此福不可稱計。正使彼人作如是施，及作房舍，又受三自歸，雖有此福，猶不如受持五戒。正使彼人作如是施，及作房舍，受三自歸，受持五戒，雖有此福，故不如彈指之頃慈愍眾生，此福功德不可稱計。
「正使彼人作如是施，作僧房舍，受三自歸，奉持五戒，及彈指之頃慈愍眾生，雖有此福，故不如須臾之間，起於世間不可樂想，此福功德不可稱量。然彼所作功德，我盡證明，作僧房舍，我亦知此福；受三自歸，我亦知此福；受持五戒，我亦知此福；彈指之頃慈愍眾生，我亦知此福；須臾之間，起於世間不可樂想，我亦知此福。
「爾時，彼婆羅門作如是大施者，豈是異人乎？莫作是觀也。所以然者，爾時施主者，即我身是也。長者當知，過去久遠所作功德，信心不斷，不起著想。是故，長者！若欲佈施之時，若多、若少，若好、若丑，歡喜惠施，勿起想著，手自佈施，莫使他人，發願求報，后求受福，長者當獲無窮之福。如是，長者！當作是學。」
爾時，長者聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：即使有人這樣做佈施，以及建造房舍供養僧團，也不如接受三皈依——皈依佛、法、僧，這種福報是無法估量的。即使有人這樣做佈施，以及建造房舍，又接受三皈依，雖然有這樣的福報，仍然不如受持五戒。即使有人這樣做佈施，以及建造房舍，接受三皈依，受持五戒，雖然有這樣的福報，仍然不如彈指之間慈悲憐憫眾生，這種福德功德是無法估量的。 現代漢語譯本：『即使有人這樣做佈施，建造僧房，接受三皈依，奉持五戒，以及彈指之間慈悲憐憫眾生，雖然有這樣的福報，仍然不如在須臾之間，生起對世間不可貪戀的想法，這種福德功德是無法衡量的。然而他們所做的功德，我都加以證明，建造僧房，我也知道這種福報；接受三皈依，我也知道這種福報；受持五戒，我也知道這種福報；彈指之間慈悲憐憫眾生，我也知道這種福報；須臾之間，生起對世間不可貪戀的想法，我也知道這種福報。』 現代漢語譯本：『當時，那位婆羅門做這樣大布施的人，難道是別人嗎？不要這樣認為。之所以這樣說，是因為當時的施主，就是我的前身。長者應當知道，過去久遠所做的功德，信心不斷，不執著于功德。因此，長者！如果想要佈施的時候，無論多少，無論好壞，都要歡喜佈施，不要執著于功德，要親手佈施，不要讓別人代勞，發願求報，以後再求受福，長者將會獲得無窮的福報。像這樣，長者！應當這樣學習。』 現代漢語譯本：當時，長者聽聞佛所說，歡喜奉行。 現代漢語譯本：（四） 現代漢語譯本：我聽聞是這樣： 現代漢語譯本：一時，佛在舍衛國祇樹給孤獨園。
English version: Even if someone makes such offerings and builds dwellings for the monastic community, it is not comparable to taking the Three Refuges—refuge in the Buddha, the Dharma, and the Sangha. This merit is immeasurable. Even if someone makes such offerings, builds dwellings, and also takes the Three Refuges, although they have such merit, it is still not comparable to upholding the Five Precepts. Even if someone makes such offerings, builds dwellings, takes the Three Refuges, and upholds the Five Precepts, although they have such merit, it is still not comparable to having compassion for all beings in the snap of a finger. This merit and virtue are immeasurable. English version: 『Even if someone makes such offerings, builds monastic dwellings, takes the Three Refuges, upholds the Five Precepts, and has compassion for all beings in the snap of a finger, although they have such merit, it is still not comparable to, in a brief moment, giving rise to the thought of not being attached to the world. This merit and virtue are immeasurable. However, I bear witness to all the merits they have made. Building monastic dwellings, I also know this merit; taking the Three Refuges, I also know this merit; upholding the Five Precepts, I also know this merit; having compassion for all beings in the snap of a finger, I also know this merit; in a brief moment, giving rise to the thought of not being attached to the world, I also know this merit.』 English version: 『At that time, was the person who made such great offerings, that Brahmin, someone else? Do not think so. The reason for this is that the donor at that time was my former self. Elder, you should know that the merits made in the distant past, with unwavering faith, are without attachment to merit. Therefore, Elder! If you wish to give, whether much or little, whether good or bad, give with joy, do not be attached to merit, give with your own hands, do not let others do it for you, do not make vows seeking reward, and do not seek to receive blessings later. Elder, you will obtain immeasurable blessings. Thus, Elder! You should learn in this way.』 English version: At that time, the elder, having heard what the Buddha said, joyfully practiced it. English version: (Four) English version: Thus have I heard: English version: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
爾時，世尊告諸比丘：「若日初出之時，人民之類普共田作，百鳥悲鳴，嬰垓哀喚。我今，比丘當知，此是譬喻，當解其義。此義云何當解？若日初出之時，此譬如來出世。人民之類普共田作，此譬如檀越施主，隨時供給衣被、飯食、床臥具、病瘦醫藥。百鳥悲鳴者，此高德法師之喻，能與四部之眾說微妙之法。嬰垓喚呼者，此弊魔波旬之喻。是故，諸比丘！如日初出，如來出世，除去闇冥，靡不照明。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，彌勒菩薩至如來所，頭面禮足，在一面坐。爾時，彌勒菩薩白世尊言：「菩薩摩訶薩成就幾法，而行檀波羅蜜，具足六波羅蜜，疾成無上正真之道？」
佛告彌勒：「若菩薩摩訶薩行四法本，具足六波羅蜜，疾成無上正真等正覺。云何為四？於是，菩薩惠施佛、辟支佛，下及凡人，皆悉平均不選擇人，恒作斯念：『一切由食而存，無食則喪。』是謂菩薩成就此初法，具足六度。
「複次，菩薩若惠施之時，頭、目、髓、腦，國、財、妻、子，歡喜惠施，不生著想。由如應死之人臨時還活，歡喜踴躍，不能自勝
現代漢語譯本：
當時，世尊告訴眾比丘：『當太陽初升的時候，人們都開始下田耕作，各種鳥兒悲鳴，嬰兒啼哭。』我現在，比丘們應當知道，這只是一個比喻，應當理解其中的含義。這個含義應該如何理解呢？當太陽初升的時候，這比喻如來出世。人們都開始下田耕作，這比喻檀越施主，隨時供給衣被、飯食、床鋪臥具、疾病醫藥。各種鳥兒悲鳴，這比喻高德法師，能夠為四部大眾宣說微妙的佛法。嬰兒啼哭，這比喻邪惡的魔王波旬。所以，比丘們！就像太陽初升一樣，如來出世，除去黑暗，無不照亮。因此，比丘們！應當這樣學習。
當時，眾比丘聽聞佛陀所說，歡喜奉行。
（五）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，彌勒菩薩來到如來處，頂禮佛足，在一旁坐下。當時，彌勒菩薩對世尊說：『菩薩摩訶薩成就幾種法，才能修行佈施波羅蜜，圓滿六波羅蜜，迅速成就無上正等正覺的道果？』
佛陀告訴彌勒：『如果菩薩摩訶薩修行四種根本法，就能圓滿六波羅蜜，迅速成就無上正等正覺。哪四種呢？菩薩佈施佛、辟支佛，乃至凡人，都一視同仁，不選擇對象，常常這樣想：『一切眾生都依靠食物生存，沒有食物就會死亡。』這就是菩薩成就的第一種法，圓滿六度。
『其次，菩薩在佈施的時候，頭、眼、骨髓、腦髓，國家、財富、妻子、兒女，都歡喜佈施，不產生執著。就像一個應該死去的人，臨時又活過來，歡喜踴躍，不能自已。
English version:
At that time, the World Honored One told the bhikkhus: 'When the sun first rises, people all go to the fields to work, various birds cry sadly, and infants wail.' Now, bhikkhus, you should know that this is a metaphor, and you should understand its meaning. How should this meaning be understood? When the sun first rises, this is a metaphor for the Tathagata's appearance in the world. People all go to the fields to work, this is a metaphor for the benefactors and patrons who provide clothing, food, bedding, and medicine for illnesses at all times. The various birds crying sadly, this is a metaphor for the virtuous Dharma masters who can preach the subtle Dharma to the four assemblies. The infants wailing, this is a metaphor for the evil demon Mara Papiyas. Therefore, bhikkhus! Just as the sun first rises, the Tathagata appears in the world, removing darkness and illuminating everything. Therefore, bhikkhus! You should learn in this way.'
At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it.
(5)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti.
At that time, Bodhisattva Maitreya came to the Tathagata, bowed his head to the ground at the Buddha's feet, and sat to one side. At that time, Bodhisattva Maitreya said to the World Honored One: 'How many dharmas must a Bodhisattva Mahasattva accomplish in order to practice the paramita of giving, perfect the six paramitas, and quickly attain the unsurpassed, true, and right path?'
The Buddha told Maitreya: 'If a Bodhisattva Mahasattva practices four fundamental dharmas, he will perfect the six paramitas and quickly attain unsurpassed, true, and right enlightenment. What are the four? The Bodhisattva gives to Buddhas, Pratyekabuddhas, and even ordinary people, all equally without discrimination, always thinking: 'All beings survive by food, and without food they will perish.' This is the first dharma that a Bodhisattva accomplishes, perfecting the six perfections.
'Furthermore, when a Bodhisattva gives, he joyfully gives his head, eyes, marrow, brain, country, wealth, wife, and children, without attachment. It is like a person who was supposed to die but is temporarily revived, rejoicing and leaping for joy, unable to contain himself.'
。爾時，菩薩發心喜悅，亦復如是，佈施誓願不生想著。
「複次，彌勒！菩薩佈施之時，普及一切，不自為己使成無上正真之道，是謂成就此三法，具足六度。
「複次，彌勒！菩薩摩訶薩佈施之時，作是思惟：『諸有眾生之類，菩薩最為上首，具足六度，了諸法本。何以故？食已，諸根寂靜，思惟禁戒，不興瞋恚，修行慈心，勇猛精進，增其善法，除不善法，恒若一心，意不錯亂，具足辯才，法門終不越次，使此諸施具足六度，成就檀波羅蜜。』
「若菩薩摩訶薩行此四法，疾成無上正真等正覺。是故，彌勒！若菩薩摩訶薩欲施之時，當發此誓願，具足諸行。如是，彌勒！當作是學。」
爾時，彌勒聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「如來出世有四無所畏，如來得此四無所畏，便於世間無所著，在大眾中而師子吼轉于梵輪。
「云何為四？我今已辦此法，正使沙門、婆羅門、魔、若魔天，蜎飛蠕動之類，在大眾中言我不成此法，此事不然。于中得無所畏，是為第一無所畏。
「如我今日諸漏已盡，更不受胎。若有沙門、婆羅門，眾生之類，在大眾中言我諸漏未盡者，此事不然
現代漢語譯本：當時，菩薩發心歡喜，也像這樣，佈施時發誓愿不執著于所施之物。 『再者，彌勒！菩薩佈施的時候，普及一切眾生，不為自己而使之成就無上正真之道，這叫做成就這三種法，具足六度。』 『再者，彌勒！菩薩摩訶薩佈施的時候，這樣思惟：『在一切眾生之中，菩薩最為殊勝，具足六度，明瞭一切法的根本。為什麼呢？因為菩薩在飲食之後，諸根寂靜，思惟禁戒，不生瞋恚，修行慈心，勇猛精進，增長善法，去除不善法，恒常保持一心，意念不散亂，具足辯才，法門終不超越次第，使這些佈施具足六度，成就檀波羅蜜。』 『如果菩薩摩訶薩修行這四種法，很快就能成就無上正真等正覺。所以，彌勒！如果菩薩摩訶薩想要佈施的時候，應當發起這樣的誓願，具足各種修行。像這樣，彌勒！應當這樣學習。』 當時，彌勒聽聞佛所說，歡喜地奉行。 （六） 我聽聞是這樣： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴眾比丘：『如來出世有四種無所畏懼，如來得到這四種無所畏懼，在世間就無所執著，在大眾之中像獅子吼一樣轉動法輪。』 『哪四種呢？我現在已經成就了這種法，即使沙門、婆羅門、魔、或者魔天，以及蜎飛蠕動之類的眾生，在大眾之中說我沒有成就這種法，這件事情是不真實的。從中得到無所畏懼，這是第一種無所畏懼。』 『就像我今天諸漏已經斷盡，不再受胎。如果有沙門、婆羅門，或者其他眾生，在大眾之中說我諸漏沒有斷盡，這件事情是不真實的。』
English version: At that time, the Bodhisattva's mind was filled with joy, and it was also like this: when giving, they vowed not to be attached to what was given. 'Furthermore, Maitreya! When a Bodhisattva gives, they extend it to all beings, not for their own sake, but to enable them to achieve the unsurpassed, true, and correct path. This is called accomplishing these three dharmas and fulfilling the six perfections.' 'Furthermore, Maitreya! When a Bodhisattva Mahasattva gives, they contemplate thus: 'Among all beings, the Bodhisattva is the most supreme, possessing the six perfections and understanding the root of all dharmas. Why? Because after eating, the Bodhisattva's senses are tranquil, they contemplate the precepts, do not give rise to anger, cultivate loving-kindness, are courageous and diligent, increase good dharmas, eliminate unwholesome dharmas, constantly maintain a single-minded focus, their minds are not scattered, they possess eloquence, and the teachings are never out of order. They make these acts of giving fulfill the six perfections and accomplish the perfection of generosity (Dana Paramita).' 'If a Bodhisattva Mahasattva practices these four dharmas, they will quickly achieve the unsurpassed, true, and correct enlightenment. Therefore, Maitreya! If a Bodhisattva Mahasattva wishes to give, they should make such a vow and fulfill all practices. Thus, Maitreya! This is how you should learn.' At that time, Maitreya, having heard what the Buddha said, joyfully practiced it. (Six) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the Bhikkhus: 'The Tathagata's appearance in the world is marked by four fearlessnesses. Having attained these four fearlessnesses, the Tathagata is without attachment in the world, and in the assembly, roars like a lion, turning the wheel of Dharma.' 'What are the four? I have now accomplished this Dharma. Even if Shramanas, Brahmins, Mara, or Mara's heavens, or creatures that crawl and fly, were to say in the assembly that I have not accomplished this Dharma, this would not be true. From this, I obtain fearlessness, this is the first fearlessness.' 'Just as today, my outflows are exhausted, and I will no longer be reborn. If there are Shramanas, Brahmins, or other beings who say in the assembly that my outflows are not exhausted, this would not be true.'
。是謂第二無所畏。
「我今已離愚闇法，欲使還就愚闇之法者，終無此處。若復沙門、婆羅門、魔、若魔天，眾生之類，在大眾中言我還就愚闇之法者，此事不然。是謂如來三無所畏。
「諸賢聖出要之法，盡于苦際，欲使不出要者，終無此處。若有沙門、婆羅門、魔、若魔天，眾生之類，在大眾中言如來不盡苦際者，此事不然。是謂如來四無所畏。
「如是，比丘！如來四無所畏，在大眾之中，能師子吼轉于梵輪。如是，比丘！當求方便，成四無所畏。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「今有四人，聰明勇悍，博古明今，法法成就。云何為四？比丘多聞博古明今，在大眾中最為第一。比丘尼多聞博古明今，在大眾中最為第一，優婆塞多聞博古明今，在大眾中最為第一，優婆斯多聞博古明今，在大眾中最為第一。是謂，比丘！有此四人在大眾中最為第一。」
爾時，世尊便說此偈：
「勇悍無所畏， 多聞能說法， 在眾為師子， 能除怯弱法。 比丘戒成就， 比丘尼多聞， 優婆塞有信， 優婆斯亦爾
這被稱為第二無所畏。 『我現在已經脫離了愚昧黑暗的法，想要讓我再回到愚昧黑暗的法中，絕對沒有這樣的道理。如果再有沙門、婆羅門、魔、或者魔天，以及其他眾生，在大眾中說我回到愚昧黑暗的法中，這絕對不是事實。』這被稱為如來的第三無所畏。 『諸位賢聖所修的出離之道，是爲了徹底斷除痛苦的根源，想要讓我不再追求出離之道，絕對沒有這樣的道理。如果再有沙門、婆羅門、魔、或者魔天，以及其他眾生，在大眾中說如來沒有斷除痛苦的根源，這絕對不是事實。』這被稱為如來的第四無所畏。 『像這樣，比丘們！如來擁有四種無所畏，在大眾之中，能夠像獅子一樣吼叫，轉動法輪。像這樣，比丘們！應當尋求方便，成就這四種無所畏。像這樣，諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。 （七） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『現在有四種人，聰明勇敢，博學通古今，在佛法上都有成就。哪四種呢？比丘多聞博學，通曉古今，在大眾中最為第一。比丘尼多聞博學，通曉古今，在大眾中最為第一。優婆塞多聞博學，通曉古今，在大眾中最為第一。優婆夷多聞博學，通曉古今，在大眾中最為第一。』這就是，比丘們！這四種人在大眾中最為第一。 當時，世尊便說了這首偈語： 『勇敢無所畏懼，多聞善於說法，在眾人中如獅子，能消除怯懦之法。比丘戒律成就，比丘尼多聞廣博，優婆塞有堅定信仰，優婆夷也是如此。』
This is called the second fearlessness. 'Now that I have departed from the law of ignorance and darkness, there is absolutely no reason for me to return to the law of ignorance and darkness. If any Śramaṇa, Brahmin, Mara, or Mara's heaven, or any other beings, were to say in the assembly that I have returned to the law of ignorance and darkness, this is not true.' This is called the Tathagata's third fearlessness. 'The path of liberation that the noble ones practice is to completely end the root of suffering. There is absolutely no reason for me to not pursue the path of liberation. If any Śramaṇa, Brahmin, Mara, or Mara's heaven, or any other beings, were to say in the assembly that the Tathagata has not ended the root of suffering, this is not true.' This is called the Tathagata's fourth fearlessness. 'Thus, monks! The Tathagata possesses four fearlessnesses, and in the assembly, he can roar like a lion and turn the Dharma wheel. Thus, monks! You should seek the means to achieve these four fearlessnesses. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (7) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One told the monks: 'Now there are four kinds of people who are intelligent, brave, learned in the past and present, and accomplished in the Dharma. What are the four? A monk who is learned and knowledgeable in the past and present is the foremost in the assembly. A nun who is learned and knowledgeable in the past and present is the foremost in the assembly. A male lay disciple who is learned and knowledgeable in the past and present is the foremost in the assembly. A female lay disciple who is learned and knowledgeable in the past and present is the foremost in the assembly.' These, monks, are the four kinds of people who are the foremost in the assembly. At that time, the World Honored One spoke this verse: 'Brave and fearless, learned and able to preach the Dharma, in the assembly like a lion, able to eliminate the law of cowardice. A monk who has achieved the precepts, a nun who is learned and broad, a male lay disciple with firm faith, and a female lay disciple as well.'
。 在眾為第一， 若能和順眾， 欲知此義者， 如日初出時。
「是故，諸比丘！當學博古明今，法法成就。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四種金翅鳥。云何為四？有卵生金翅鳥，有胎生金翅鳥，有濕生金翅鳥，有化生金翅鳥，是四種金翅鳥。如是，比丘！有四種龍。云何為四？有卵生龍，有胎生龍，有濕生龍，有化生龍。是謂，比丘！有四種龍。
「比丘當知，若彼卵生金翅鳥欲食龍時，上鐵叉樹上，自投于海；而彼海水縱廣二十八萬里，下有四種龍宮，有卵種龍，有胎種龍，有濕種龍，有化種龍。是時，卵種金翅鳥，以大翅搏水兩向，取卵種龍食之；設當向胎種龍者，金翅鳥身即當喪亡。爾時，金翅鳥搏水取龍，水猶未合，還上鐵叉樹上。
「比丘當知，若胎生金翅鳥欲食龍時，上鐵叉樹上，自投于海；然彼海水縱廣二十八萬里，搏水下至值胎種龍。若值卵生龍者，亦能捉之銜出海水；若值濕生龍者，鳥身即死。
「比丘當知，若濕生金翅鳥欲食龍時，上鐵叉樹上，自投于海
現代漢語譯本 在眾人之中要以和為貴，如果能夠與眾人和睦相處，就能明白這個道理，就像初升的太陽一樣。 『因此，各位比丘！應當學習博覽古今，使佛法圓滿成就。各位比丘！應當這樣學習。』 當時，各位比丘聽了佛的教誨，歡喜地遵照執行。 （八） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『有四種金翅鳥。哪四種呢？有卵生的金翅鳥，有胎生的金翅鳥，有濕生的金翅鳥，有化生的金翅鳥，這就是四種金翅鳥。同樣，比丘們！有四種龍。哪四種呢？有卵生的龍，有胎生的龍，有濕生的龍，有化生的龍。這就是，比丘們！有四種龍。』 『比丘們應當知道，如果那卵生的金翅鳥想要吃龍的時候，會飛到鐵叉樹上，然後自己投身到海里；而那海水縱橫二十八萬里，下面有四種龍宮，有卵生的龍，有胎生的龍，有濕生的龍，有化生的龍。這時，卵生的金翅鳥，用巨大的翅膀拍打海水，向兩邊分開，抓取卵生的龍吃掉；如果它去抓胎生的龍，金翅鳥的身體就會立刻喪命。這時，金翅鳥拍打海水抓到龍，海水還沒有合攏，它就回到鐵叉樹上。』 『比丘們應當知道，如果胎生的金翅鳥想要吃龍的時候，會飛到鐵叉樹上，然後自己投身到海里；而那海水縱橫二十八萬里，拍打海水下到海里，遇到胎生的龍。如果遇到卵生的龍，也能抓住它，銜出海水；如果遇到濕生的龍，鳥的身體就會立刻死亡。』 『比丘們應當知道，如果濕生的金翅鳥想要吃龍的時候，會飛到鐵叉樹上，然後自己投身到海里
English version Among the multitude, harmony is paramount. If one can be in accord with the multitude, one will understand this principle, like the sun rising at dawn. 'Therefore, O bhikkhus! You should learn to be well-versed in the past and present, and to perfect the Dharma. Thus, O bhikkhus! Should you train yourselves.' Then, the bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly. (8) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the Blessed One addressed the bhikkhus, saying: 'There are four kinds of garudas. What are the four? There are garudas born from eggs, garudas born from wombs, garudas born from moisture, and garudas born by transformation. These are the four kinds of garudas. Likewise, bhikkhus! There are four kinds of dragons. What are the four? There are dragons born from eggs, dragons born from wombs, dragons born from moisture, and dragons born by transformation. These, bhikkhus! are the four kinds of dragons.' 'Bhikkhus should know that if a garuda born from an egg wishes to eat a dragon, it will fly to the iron-fork tree and then throw itself into the sea; and that sea is twenty-eight hundred thousand leagues wide, and below it are four kinds of dragon palaces, with dragons born from eggs, dragons born from wombs, dragons born from moisture, and dragons born by transformation. At that time, the garuda born from an egg, with its great wings, beats the water to both sides, and seizes the dragon born from an egg to eat it; if it were to seize a dragon born from a womb, the garuda's body would immediately perish. At that time, the garuda beats the water to seize the dragon, and before the water has closed, it returns to the iron-fork tree.' 'Bhikkhus should know that if a garuda born from a womb wishes to eat a dragon, it will fly to the iron-fork tree and then throw itself into the sea; and that sea is twenty-eight hundred thousand leagues wide, it beats the water down to where it encounters a dragon born from a womb. If it encounters a dragon born from an egg, it can also seize it and carry it out of the sea; if it encounters a dragon born from moisture, the bird's body will immediately die.' 'Bhikkhus should know that if a garuda born from moisture wishes to eat a dragon, it will fly to the iron-fork tree and then throw itself into the sea
。彼若得卵生龍、胎生龍、濕生龍，皆能捉之；設值化生龍者，鳥身即死。
「若，比丘！化生金翅鳥欲食龍時，上鐵叉樹上，自投于海；然彼海水縱廣二十八萬里，搏水下至值卵種龍、胎種龍、濕種龍、化種龍，皆能捉之，海水未合之頃，還上鐵叉樹上。
「比丘當知，若使龍王身事佛者，是時金翅鳥不能食啖。所以然者，如來恒行四等之心，以是故鳥不能食龍。云何為四等？如來恒行慈心，恒行悲心，恒行喜心，恒行護心。是謂，比丘！如來恒有此四等心，有大筋力，有大勇猛，不可沮壞。以是之故，金翅之鳥不能食龍。是故，諸比丘！當行四等之心。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若善知識惠施之時，有四事功德。云何為四？知時而施，非不知時；自手惠施，不使他人，佈施常凈潔，非不凈潔；施極微妙，不有穢濁。善知識惠施之時，有此四功德。
「是故，諸比丘！善男子、善女人佈施之時，當具此四功德。以具此功德，獲大福業，得甘露滅。然此福德不可稱量，言當有爾許福業，虛空所不能容受
現代漢語譯本：如果它能抓到卵生的龍、胎生的龍、濕生的龍，都能捉住；如果遇到化生的龍，鳥身就會立刻死亡。 現代漢語譯本：『比丘們！化生的金翅鳥想要吃龍的時候，會飛到鐵叉樹上，然後自己投身到海里；這海水縱橫二十八萬里，它在水中向下搜尋，直到遇到卵生的龍、胎生的龍、濕生的龍、化生的龍，都能捉住，在海水還沒有合攏的時候，就又飛回鐵叉樹上。 現代漢語譯本：『比丘們應當知道，如果龍王自身侍奉佛陀，這時金翅鳥就不能吃它。為什麼呢？因為如來常常實行四種平等的心，因此鳥不能吃龍。什麼是四種平等心呢？如來常常實行慈心，常常實行悲心，常常實行喜心，常常實行護心。這就是，比丘們！如來常常有這四種平等心，有強大的力量，有大勇猛，不可摧毀。因為這個緣故，金翅鳥不能吃龍。所以，各位比丘！應當實行四種平等的心。這樣，各位比丘！應當這樣學習。』 現代漢語譯本：當時，各位比丘聽了佛陀所說，歡喜地奉行。 現代漢語譯本：（九） 現代漢語譯本：我聽聞是這樣的： 現代漢語譯本：一時，佛陀在舍衛國的祇樹給孤獨園。 現代漢語譯本：當時，世尊告訴各位比丘：『如果善知識在佈施的時候，有四種功德。哪四種呢？知道時機而佈施，不是不知道時機；親自佈施，不讓別人代勞；佈施的東西常常是乾淨的，不是不乾淨的；佈施的東西是極好的，沒有污穢。善知識在佈施的時候，有這四種功德。 現代漢語譯本：『所以，各位比丘！善男子、善女人在佈施的時候，應當具備這四種功德。因為具備這四種功德，會獲得大的福業，得到甘露的寂滅。然而這種福德是不可稱量的，說應當有多少福業，虛空都不能容納。』
English version: If it could catch dragons born from eggs, dragons born from wombs, or dragons born from moisture, it could catch them all; if it encountered a dragon born by transformation, the bird's body would immediately die. English version: 'Monks! When a Garuda born by transformation wants to eat a dragon, it flies to the iron-fork tree and then throws itself into the sea; this sea is twenty-eight hundred thousand leagues wide, and it searches downwards in the water until it encounters dragons born from eggs, dragons born from wombs, dragons born from moisture, or dragons born by transformation, it can catch them all, and before the sea has closed, it flies back to the iron-fork tree. English version: 'Monks should know that if a Dragon King serves the Buddha himself, then the Garuda cannot eat it. Why is that? Because the Tathagata always practices the four equal minds, and therefore the bird cannot eat the dragon. What are the four equal minds? The Tathagata always practices loving-kindness, always practices compassion, always practices joy, and always practices equanimity. This is it, monks! The Tathagata always has these four equal minds, has great strength, has great courage, and cannot be destroyed. Because of this, the Garuda cannot eat the dragon. Therefore, all monks! You should practice the four equal minds. Thus, monks! You should learn in this way.' English version: At that time, all the monks, having heard what the Buddha said, joyfully practiced it. English version: (Nine) English version: Thus have I heard: English version: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. English version: At that time, the World Honored One told the monks: 'If a good person gives alms, there are four merits. What are the four? Giving at the right time, not at the wrong time; giving with one's own hands, not having others do it; the things given are always clean, not unclean; the things given are excellent, without defilement. When a good person gives alms, there are these four merits. English version: 'Therefore, monks! When good men and good women give alms, they should possess these four merits. Because they possess these four merits, they will obtain great meritorious deeds and attain the extinction of nectar. However, this merit is immeasurable, and to say that there should be so much merit, even the void cannot contain it.'
。猶如海水不可計量，言一斛、半斛、一合、半合，稱數之名，但其福業不可具陳。如是，善男子、善女人所作功德不可稱計，獲大福業，得甘露滅，言當有爾許福德。是故，比丘，善男子、善女人當具此四功德。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「今有四種之人，可敬可貴，世之福田。云何為四？所謂持信、奉法、身證、見到。
「彼云何名為持信人？或有一人受人教誡，有篤信心，意不疑難，有信于如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。亦信如來語，亦信梵志語，恒信他語，不任己智。是謂名為持信人。
「彼云何名為奉法人？於是，有人分別於法，不信他人，觀察於法，有耶？無耶？實耶？虛耶？彼便作是念：『此是如來語，此是梵志語。』以是知如來諸法者，便奉持之；諸有外道語者，而遠離之。是謂名為奉法人。
「彼云何為身證人？於是，有人身自作證，亦不信他人，亦不信如來語，諸尊所說言教亦復不信，但任己性而游。是謂名為身證人
現代漢語譯本：就像海水無法計量一樣，說一斛、半斛、一合、半合，只是稱量數量的名稱，但其福業卻無法完全陳述。如此，善男子、善女人所做的功德也無法稱量計算，他們獲得巨大的福業，得到甘露般的寂滅，說他們應當有如此多的福德。因此，比丘們，善男子、善女人應當具備這四種功德。如此，諸位比丘！應當這樣學習。」 當時，比丘們聽聞佛陀所說，歡喜地奉行。 （一〇） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘：『現在有四種人，值得尊敬和珍貴，是世間的福田。哪四種呢？就是所謂持信、奉法、身證、見到。』 『他們中，什麼叫做持信人呢？有的人接受別人的教誨，有堅定的信心，心中沒有疑惑，相信如來、至真、等正覺、明行成就、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。也相信如來的話，也相信婆羅門的話，總是相信別人的話，不依靠自己的智慧。這就叫做持信人。』 『他們中，什麼叫做奉法人呢？有的人能夠分辨法，不相信別人，觀察法，看它是否存在？真實嗎？虛假嗎？他便這樣想：『這是如來說的，這是婆羅門說的。』因此知道如來的法，便奉行它；那些外道的言論，便遠離它。這就叫做奉法人。』 『他們中，什麼叫做身證人呢？有的人親自體驗，也不相信別人，也不相信如來說的話，那些尊者所說的教誨也不相信，只是按照自己的本性而行。這就叫做身證人。
English version: Just as the ocean cannot be measured, saying a 'hu', half a 'hu', a 'he', half a 'he' are merely names for measuring quantities, but their meritorious deeds cannot be fully described. Likewise, the merits performed by good men and good women cannot be measured or calculated. They obtain great meritorious deeds, attain the nectar of extinction, and it is said that they should have such great merit. Therefore, monks, good men and good women should possess these four merits. Thus, monks! You should learn in this way.』 At that time, the monks, having heard what the Buddha had said, joyfully practiced it. (10) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks, 『Now there are four kinds of people who are worthy of respect and precious, and are fields of merit in the world. What are the four? They are those who are called believers, those who uphold the Dharma, those who have realized it through their own bodies, and those who have seen it.』 『Among them, what is called a believer? There are those who accept the teachings of others, have firm faith, have no doubts in their minds, and believe in the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, the One with Perfect Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Men, the Teacher of Gods and Humans, known as the Buddha, the World-Honored One. They also believe the words of the Tathagata, and also believe the words of the Brahmins, always believing the words of others, not relying on their own wisdom. This is called a believer.』 『Among them, what is called one who upholds the Dharma? There are those who can distinguish the Dharma, do not believe others, observe the Dharma, seeing if it exists? Is it real? Is it false? They then think, 『This is what the Tathagata said, this is what the Brahmins said.』 Therefore, knowing the Dharma of the Tathagata, they uphold it; those words of the external paths, they stay away from them. This is called one who upholds the Dharma.』 『Among them, what is called one who has realized it through their own body? There are those who experience it themselves, do not believe others, do not believe the words of the Tathagata, and do not believe the teachings of the honored ones, but act according to their own nature. This is called one who has realized it through their own body.』
。
「彼云何名為見到人？於是，有人斷三結，成須陀洹不退轉法，彼有此見便有惠施，有受者，有善惡之報，有今世、後世，有父，有母，有阿羅漢等受教者，身信作證而自游化。是謂名為見到人。
「是謂，比丘！有此四人，當念除上三人，念修身證之法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
增壹阿含經卷第十九 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第二十
東晉罽賓三藏瞿曇僧伽提婆譯
聲聞品第二十八
（一）
聞如是：
一時，佛在羅閱城迦蘭陀竹園所，與大比丘眾五百人俱。
是時，四大聲聞集在一處，而作是說：「我等共觀此羅閱城中，誰有不供奉佛、法、眾作功德者，由來無信者，當勸令信如來、法、僧。」尊者大目揵連、尊者迦葉、尊者阿那律、尊者賓頭盧。
爾時，有長者名跋提，饒財多寶，不可稱計：金、銀、珍寶、硨𤦲、瑪瑙、真珠、虎魄、象馬、車乘、奴婢、僕從，皆悉備具
現代漢語譯本 『那麼，什麼叫做見到人呢？』於是，有人斷除了三種束縛，成為須陀洹，不會再退轉。他有這樣的見解，便會佈施，知道有接受佈施的人，有善惡的報應，有今生和來世，有父親，有母親，有阿羅漢等受教者，通過自身修行證悟而自行教化。這叫做見到人。 『這就是，比丘們！有這四種人，應當想著去除前面三種人，想著修習自身證悟的方法。』 諸位比丘！應當這樣學習。 當時，眾比丘聽聞佛陀所說，歡喜奉行。 增壹阿含經卷第十九 大正藏第 02 冊 No. 0125 增壹阿含經 增壹阿含經卷第二十 東晉罽賓三藏瞿曇僧伽提婆譯 聲聞品第二十八 （一） 我聽聞是這樣的： 一時，佛陀在羅閱城的迦蘭陀竹園，與五百位大比丘在一起。 當時，四大聲聞聚集在一起，這樣說道：『我們一起觀察這羅閱城中，誰沒有供奉佛、法、僧，沒有做功德，一直以來沒有信仰，應當勸導他們信仰如來、佛法、僧團。』 這四位是尊者大目犍連、尊者迦葉、尊者阿那律、尊者賓頭盧。 當時，有一位長者名叫跋提，他財富眾多，不可計數：金、銀、珍寶、硨磲、瑪瑙、珍珠、琥珀、象馬、車乘、奴婢、僕從，都非常齊全。
English version 'What is called a person who has seen?' Here, someone has broken three fetters, become a Stream-enterer, and is not subject to regression. They have this view, and thus they give alms, knowing there are recipients, that there are rewards for good and bad deeds, that there is this life and the next, that there is a father, a mother, and that there are Arhats and others who are taught, and they themselves wander, having realized the truth through their own practice. This is called a person who has seen. 'This, monks, is what these four types of people are. You should think of removing the first three types and think of practicing the method of self-realization.' Thus, monks, you should learn. At that time, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. Ekottara Agama Sutra, Scroll 19 Taisho Tripitaka, Vol. 02, No. 0125, Ekottara Agama Sutra Ekottara Agama Sutra, Scroll 20 Translated by the Tripitaka Master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty Chapter 28: The Disciples (1) Thus have I heard: At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha, together with five hundred great monks. At that time, four great disciples gathered in one place and said: 'Let us together observe in this Rajagriha, who does not make offerings to the Buddha, the Dharma, and the Sangha, who does not perform meritorious deeds, and who has always been without faith. We should persuade them to have faith in the Tathagata, the Dharma, and the Sangha.' These four were the Venerable Maha Maudgalyayana, the Venerable Kasyapa, the Venerable Aniruddha, and the Venerable Pindola. At that time, there was an elder named Bhadra, who was extremely wealthy, with countless treasures: gold, silver, jewels, tridacna, agate, pearls, amber, elephants, horses, carriages, male and female servants, all fully equipped.
。又復慳貪不肯佈施，于佛、法、眾無有毫釐之善，無有篤信，故福已盡，更不造新，恒懷邪見：無施、無福、亦無受者，亦無今世、後世、善惡之報，亦無父母及得阿羅漢者，亦復無有而取證者。彼長者有七重門，門門有守人，不得使乞者詣門，復以鐵籠絡覆中庭中，恐有飛鳥來至庭中。
長者有姊名難陀，亦復慳貪不肯惠施，不種功德之本，故者已滅，更不造新，亦懷邪見：無施、無福、亦無受者，亦無今世、後世、善惡之報，亦無父母、得阿羅漢，亦復無有而取證者。難陀門戶亦有七重，亦有守門人，不令有來乞者，亦復以鐵籠覆上，不使飛鳥來入家中。「我等今日可使難陀母篤信佛、法、眾。」
爾時，拔提長者清旦食餅。是時，尊者阿那律到時，著衣持缽，便從長者舍地中踴出，舒缽向長者。是時，長者極懷愁憂，即授少許餅與阿那律。是時，阿那律得餅已，還詣所在。
是時，長者便興瞋恚，語守門人言：「我有教敕：『無令有人入門內。』何故使人來入？」時，守門者報曰：「門合牢固，不知此道士為從何來？」爾時，長者默然不言。
時，長者已食餅竟，次食魚肉。尊者大迦葉著衣持缽，詣長者家，從地中踴出，舒缽向長者。時，長者甚懷愁憂，授少許魚肉與之
現代漢語譯本：他們又吝嗇貪婪，不肯佈施，對於佛、法、僧沒有絲毫的善行，沒有堅定的信仰，所以福報已經耗盡，不再創造新的福報，總是懷有邪見：沒有佈施，沒有福報，也沒有接受佈施的人，也沒有今生、來世、善惡的報應，也沒有父母和證得阿羅漢果位的人，也沒有通過修行而證悟的人。那位長者有七重門，每道門都有守衛，不讓乞丐靠近門前，還用鐵籠罩住中庭，防止飛鳥飛到庭院裡。 長者的姐姐名叫難陀，也同樣吝嗇貪婪，不肯施捨，不種功德的根本，所以福報已經消滅，不再創造新的福報，也懷有邪見：沒有佈施，沒有福報，也沒有接受佈施的人，也沒有今生、來世、善惡的報應，也沒有父母、證得阿羅漢果位的人，也沒有通過修行而證悟的人。難陀的家門也有七重，也有守門人，不讓乞丐靠近，也用鐵籠罩住上方，不讓飛鳥飛入家中。「我們今天可以使難陀的母親對佛、法、僧產生堅定的信仰。」 當時，拔提長者清晨吃餅。這時，尊者阿那律來到，穿好衣服，拿著缽，就從長者的宅院地面中涌現出來，伸出缽向長者乞食。當時，長者非常憂愁，就給了阿那律少許餅。當時，阿那律得到餅后，就回到他所在的地方。 當時，長者就生氣了，對守門人說：「我有命令：『不許任何人進入門內。』為什麼讓人進來了？」當時，守門人回答說：「門關得嚴嚴實實，不知道這位道士是從哪裡來的？」當時，長者沉默不語。 當時，長者吃完餅后，接著吃魚肉。尊者大迦葉穿好衣服，拿著缽，來到長者家，從地面中涌現出來，伸出缽向長者乞食。當時，長者非常憂愁，給了他少許魚肉。
English version: Moreover, they were stingy and greedy, unwilling to give alms, having no good deeds towards the Buddha, the Dharma, and the Sangha, and lacking firm faith. Therefore, their blessings were exhausted, and they did not create new ones, always harboring wrong views: that there is no giving, no merit, nor any recipient of giving, nor any reward for good or evil in this life or the next, nor parents, nor those who have attained Arhatship, nor those who attain enlightenment through practice. That elder had seven gates, each with guards, not allowing beggars to approach the gates, and he also covered the courtyard with an iron cage, fearing that birds might come into the courtyard. The elder's sister, named Nanda, was also stingy and greedy, unwilling to give alms, not planting the roots of merit. Therefore, her blessings were extinguished, and she did not create new ones, also harboring wrong views: that there is no giving, no merit, nor any recipient of giving, nor any reward for good or evil in this life or the next, nor parents, nor those who have attained Arhatship, nor those who attain enlightenment through practice. Nanda's house also had seven gates, with guards, not allowing beggars to approach, and she also covered the top with an iron cage, not allowing birds to enter the house. 'Today, we can make Nanda's mother have firm faith in the Buddha, the Dharma, and the Sangha.' At that time, the elder Bhadra was eating cakes in the early morning. At that time, the Venerable Anuruddha arrived, wearing his robes and holding his bowl, and emerged from the ground in the elder's house, extending his bowl towards the elder. At that time, the elder was very worried and gave Anuruddha a small amount of cake. At that time, Anuruddha, having received the cake, returned to his place. At that time, the elder became angry and said to the gatekeeper, 'I have given orders: 'Do not let anyone enter the gate.' Why did you let someone in?' At that time, the gatekeeper replied, 'The gate is firmly closed, I do not know where this ascetic came from?' At that time, the elder remained silent. At that time, after the elder had finished eating the cake, he then ate fish and meat. The Venerable Mahakasyapa, wearing his robes and holding his bowl, went to the elder's house, emerged from the ground, and extended his bowl towards the elder. At that time, the elder was very worried and gave him a small amount of fish and meat.
。是時，迦葉得肉，便於彼沒，還歸所在。
是時，長者倍復瞋恚，語守門者言：「我先有教令：『不使人入家中。』何故復使二沙門入家乞食？」時，守門人報曰：「我等不見此沙門為從何來入？」
長者報曰：「此禿頭沙門善於幻術，狂惑世人，無有正行。」
爾時，長者婦去長者不遠而坐觀之。然此長者婦是質多長者妹，從摩師山中取之。時，婦語長者言：「可自護口，勿作是語，言：『沙門學于幻術。』所以然者，此諸沙門有大威神，所以來至長者家者，多所饒益。長者！竟識先前比丘者乎？」
長者報曰：「我不識之。」
時婦報言：「長者！頗聞迦毗羅衛國斛凈王子名阿那律，當生之時，此地六變震動，繞舍一由旬內，伏藏自出？」
長者報言：「我聞有阿那律，然不見之耳。」
時，婦語長者言：「此豪族之子，舍居家已，出家學道，修于梵行，得阿羅漢道，天眼第一，無有出者。然如來亦說：『我弟子中天眼第一，所謂阿那律比丘是。』次第二比丘來入乞者，為識不乎？」
長者報言：「我不識之
現代漢語譯本：當時，迦葉得到了肉，就立刻消失了，回到了他所在的地方。 當時，長者更加生氣，對守門人說：『我先前有命令：』不讓人進入家中。『為什麼又讓兩個沙門進入家中乞食？』當時，守門人回答說：『我們沒有看見這兩個沙門是從哪裡進來的。』 長者說：『這些禿頭沙門擅長幻術，迷惑世人，沒有正當的行為。』 這時，長者的妻子坐在離長者不遠的地方觀看。而這位長者的妻子是質多長者的妹妹，是從摩師山中娶來的。當時，妻子對長者說：『你應該管好自己的嘴，不要說：』沙門學習幻術。『之所以這樣說，是因為這些沙門有很大的威神力，他們來到長者家，會帶來很多好處。長者！你可認識先前來的那個比丘嗎？』 長者回答說：『我不認識他。』 當時，妻子說：『長者！你可曾聽說過迦毗羅衛國的斛凈王子名叫阿那律，當他出生的時候，這塊土地發生了六種震動，圍繞著他家一由旬的範圍內，地下的寶藏自己涌現出來？』 長者回答說：『我聽說過有阿那律這個人，但是沒有見過他。』 當時，妻子對長者說：『這個豪門貴族之子，捨棄了家庭，出家學道，修行梵行，證得了阿羅漢道，天眼第一，沒有人能超過他。而且如來也說過：』我的弟子中天眼第一的，就是阿那律比丘。『第二個來乞食的比丘，你認識嗎？』 長者回答說：『我不認識他。』
English version: At that time, Kasyapa received the meat, and immediately disappeared, returning to his place. At that time, the elder was even more angry, and said to the gatekeeper: 'I had previously given the order: 'Do not allow anyone to enter the house.' Why did you allow two shramanas to enter the house to beg for food?' At that time, the gatekeeper replied: 'We did not see where these shramanas came from to enter.' The elder said: 'These bald-headed shramanas are skilled in illusion, deceiving the world, and have no proper conduct.' At this time, the elder's wife was sitting not far from the elder, watching. And this elder's wife was the sister of Elder Cittra, whom he had taken from Mount Mashi. At that time, the wife said to the elder: 'You should guard your mouth, do not say: 'The shramanas are learning illusion.' The reason for this is that these shramanas have great spiritual power, and their coming to the elder's house will bring many benefits. Elder! Do you recognize the previous bhikshu who came?' The elder replied: 'I do not recognize him.' At that time, the wife said: 'Elder! Have you ever heard of the prince of Kapilavastu, named Aniruddha, when he was born, the earth shook in six ways, and within a yojana around his house, the hidden treasures emerged by themselves?' The elder replied: 'I have heard of Aniruddha, but I have not seen him.' At that time, the wife said to the elder: 'This son of a noble family, having abandoned his home, has left home to study the Way, cultivate the Brahma conduct, attained the Arhat path, and is the foremost in divine eye, with no one surpassing him. Moreover, the Tathagata has also said: 'Among my disciples, the foremost in divine eye is the bhikshu Aniruddha.' Do you recognize the second bhikshu who came to beg?' The elder replied: 'I do not recognize him.'
。」
其婦語言：「長者！頗聞此羅閱城內大梵志名迦毗羅，饒財多寶，不可稱計，有九百九十九頭耕牛田作？」
長者報言：「我躬自見此梵志身。」
其婦報言：「長者！頗聞彼梵志息，名曰比波羅耶檀那，身作金色，婦名婆陀，女中殊勝者，設舉紫磨金在前猶黑比白？」
長者報言：「我聞此梵志有子，名曰比波羅耶檀那，然復不見。」
其婦報言：「曏者，後來比丘即是。其身舍此玉女之寶，出家學道，今得阿羅漢，恒行頭陀，諸有頭陀之行具足法者，無有出尊迦葉上也。世尊亦說：『我弟子中第一比丘頭陀行者，所謂大迦葉是。』今長者快得善利，乃使賢聖之人來至此間乞食。我觀此義已，故作是言：『善自護口，莫誹謗賢聖之人，言作幻化。』此釋迦弟子皆有神德，當說此語。」
時，尊者大目揵連著衣持缽，飛騰虛空，詣長者家，破此鐵籠，落在虛空中，結跏趺坐。
是時，跋提長者見目犍連在虛空中坐，便懷恐怖，而作是說：「汝是天耶？」
目連報言：「我非天也。」
長者問言：「汝是干沓和耶？」
目連報言：「我非干沓和。」
長者問言：「汝是鬼耶？」
目連報言：「我非鬼也
他的妻子說：『長者！我聽說這羅閱城裡有個大梵志名叫迦毗羅，他家財萬貫，多得數不清，有九百九十九頭耕牛用來耕田？』 長者回答說：『我親眼見過這個梵志。』 他的妻子又說：『長者！我聽說那個梵志的兒子，名叫比波羅耶檀那，他身如金色，他的妻子名叫婆陀，是女子中最出色的，即使把紫磨金放在她面前也會顯得黯淡無光？』 長者回答說：『我聽說這個梵志有個兒子，名叫比波羅耶檀那，但我沒見過他。』 他的妻子說：『剛才，後來那個比丘就是他。他捨棄了玉女般的妻子，出家學道，現在已經成了阿羅漢，一直奉行頭陀苦行，所有奉行頭陀苦行的人中，沒有比得上尊者迦葉的。世尊也說過：『我的弟子中頭陀行第一的比丘，就是大迦葉。』現在長者您真是太幸運了，竟然讓賢聖之人來到這裡乞食。我觀察到這個道理，所以才說：『要好好管住自己的嘴，不要誹謗賢聖之人，說他們是變幻出來的。』釋迦牟尼的弟子都有神通，應該說這樣的話。』 這時，尊者大目犍連穿好衣服，拿著缽，飛到空中，來到長者家，打破了鐵籠，落在虛空中，結跏趺坐。 當時，跋提長者看到目犍連坐在空中，感到非常害怕，就說：『你是天人嗎？』 目犍連回答說：『我不是天人。』 長者問道：『你是乾闥婆嗎？』 目犍連回答說：『我不是乾闥婆。』 長者問道：『你是鬼嗎？』 目犍連回答說：『我不是鬼。』
His wife said, 'Elder! I've heard that in this city of Rajagriha there is a great Brahmin named Kapila, who is incredibly wealthy, with countless treasures, and has nine hundred and ninety-nine oxen for plowing fields?' The elder replied, 'I have seen this Brahmin myself.' His wife then said, 'Elder! Have you heard of that Brahmin's son, named Pippala-yandana, whose body is golden, and his wife is named Bhadra, the most outstanding among women, so that even if you put purple gold in front of her, it would appear dark compared to her white skin?' The elder replied, 'I have heard that this Brahmin has a son named Pippala-yandana, but I have not seen him.' His wife said, 'Just now, that later bhikkhu was him. He abandoned his wife, who was like a jade maiden, and left home to study the Way. Now he has become an Arhat, and always practices asceticism. Among all those who practice asceticism, none can surpass the Venerable Kasyapa. The World Honored One also said: 「Among my disciples, the bhikkhu who is first in ascetic practices is the great Kasyapa.」 Now, elder, you are truly fortunate to have a virtuous person come here to beg for food. Having observed this, I said: 「You should guard your mouth well, and not slander virtuous people, saying they are illusions.」 The disciples of Sakyamuni all have spiritual powers, and you should speak like this.' At that time, the Venerable Maha Maudgalyayana, having put on his robes and taken his bowl, flew into the air, came to the elder's house, broke the iron cage, and landed in the air, sitting in the lotus position. At that time, the elder Bhadra saw Maudgalyayana sitting in the air, and became very frightened, and said, 'Are you a deva?' Maudgalyayana replied, 'I am not a deva.' The elder asked, 'Are you a Gandharva?' Maudgalyayana replied, 'I am not a Gandharva.' The elder asked, 'Are you a ghost?' Maudgalyayana replied, 'I am not a ghost.'
。」
長者問言：「汝是羅剎啖人鬼耶？」
目連報言：「我亦非羅剎啖人鬼也。」
是時，跋提長者便說此偈：
「為天干沓和？ 羅剎鬼神耶？ 又言非是天， 羅剎鬼神者。 不似干沓和， 方域所遊行， 汝今名何等？ 我今欲得知？」
爾時，目連復以偈報曰：
「非天干沓和， 非鬼羅剎種， 三世得解脫， 今我是人身。 所可降伏魔， 成於無上道， 師名釋迦文， 我名大目連。」
是時，跋提長者語目連言：「比丘！何所教敕？」
目連報言：「我今欲與汝說法，善思念之。」
時，長者復作是念：「此諸道士長夜著于飲食，然今欲論者，正當論飲食耳。若當從我索食者，我當言無也。」然復作是念：「我今少多聽此人所說。」爾時，目連知長者心中所念，便說此偈：
「如來說二施， 法施及財施， 今當說法施， 專心一意聽。」
是時，長者聞當說法施，便懷歡喜，語目連言：「愿時演說，聞當知之。」
目連報言：「長者當知，如來說五事大施，盡形壽當念修行。」
時，長者復作是念：「目連曏者欲說法施行，今復言有五大施
現代漢語譯本：
長者問道：『你是羅剎吃人的鬼嗎？』 目連回答說：『我也不是羅剎吃人的鬼。』 這時，跋提長者便說了這首偈： 『你是天干沓和嗎？還是羅剎鬼神？』 『又說不是天，也不是羅剎鬼神。』 『不像干沓和，也不像這個地方的**，』 『你現在叫什麼名字？我現在想知道。』 當時，目連又用偈回答說： 『我不是天干沓和，也不是鬼羅剎的種類，』 『三世都得到解脫，現在我是人身。』 『能夠降伏魔，成就無上道，』 『老師名叫釋迦文，我的名字叫大目連。』 這時，跋提長者對目連說：『比丘！有什麼教誨？』 目連回答說：『我現在想為你說法，好好思考領會。』 當時，長者又這樣想：『這些道士長久以來都執著于飲食，現在想要談論的，也一定是關於飲食罷了。如果他們向我索要食物，我就說沒有。』然後又想：『我還是稍微聽聽這個人說些什麼吧。』當時，目連知道長者心中所想，便說了這首偈： 『如來說有兩種佈施，法佈施和財佈施，』 『現在要說法佈施，專心一意地聽。』 這時，長者聽到要說法佈施，便心懷歡喜，對目連說：『希望你及時演說，我聽了會明白的。』 目連回答說：『長者應當知道，如來說有五種大布施，要盡一生都想著修行。』 當時，長者又這樣想：『目連剛才說要說法佈施，現在又說有五種大布施』
English version:
The elder asked, 'Are you a Rakshasa, a man-eating ghost?' Maudgalyayana replied, 'I am also not a Rakshasa, a man-eating ghost.' At that time, the elder Bhadra spoke this verse: 'Are you a Gandharva of the heavens? Or a Rakshasa ghost?' 'Yet you say you are not a deva, nor a Rakshasa ghost.' 'You do not resemble a Gandharva, nor someone from this region, **' 'What is your name now? I wish to know.' At that time, Maudgalyayana again replied with a verse: 'I am not a Gandharva of the heavens, nor of the Rakshasa ghost kind,' 'I have attained liberation in the three worlds, now I am in human form.' 'I am able to subdue demons and achieve the unsurpassed path,' 'My teacher is named Shakyamuni, and my name is Maha Maudgalyayana.' At that time, the elder Bhadra said to Maudgalyayana, 'Bhikkhu! What is your teaching?' Maudgalyayana replied, 'I now wish to preach the Dharma to you, contemplate it well.' At that time, the elder thought, 'These ascetics have long been attached to food and drink, and what they want to discuss now must be about food and drink. If they ask me for food, I will say I have none.' Then he thought, 'I will listen to what this person has to say.' At that time, Maudgalyayana knew what the elder was thinking, and spoke this verse: 'The Tathagata speaks of two kinds of giving, the giving of Dharma and the giving of wealth,' 'Now I will speak of the giving of Dharma, listen with focused attention.' At that time, the elder heard that he would be given the Dharma, and was filled with joy, saying to Maudgalyayana, 'I wish you would preach in due time, I will understand when I hear it.' Maudgalyayana replied, 'Elder, you should know that the Tathagata speaks of five great givings, you should think of practicing them throughout your life.' At that time, the elder thought again, 'Maudgalyayana just said he would give the Dharma, and now he speaks of five great givings.'
。」是時，目連知長者心中所念，復告長者言：「如來說有二大施。所謂法施、財施。我今當說法施，不說財施。」
長者報言：「何者是五大施？」
目連報言：「一者不得殺生，此名為大施，長者！當盡形壽修行之。二者不盜，名為大施，當盡形壽修行。不淫、不妄語、不飲酒，當盡形壽而修行之。是謂，長者！有此五大施，當念修行。」
是時，跋提長者聞此語已，極懷歡喜，而作是念：「釋迦文佛所說甚妙，今所演說者，乃不用寶物，如我今日不堪殺生，此可得奉行。又我家中饒財多寶，終不偷盜，此亦是我之所行。又我家中有上妙之女，終不淫他，是我之所行。又我不好妄語之人，何況自當妄語，此亦是我之所行。如今日意不念酒，何況自嘗，此亦是我之所行。」是時，長者語目連言：「此五施者我能奉行。」
是時，長者心中作是念：「我今可飯此目連。」長者仰頭語目連言：「可屈神下顧，就此而坐。」
是時，目連尋聲下坐。是時，跋提長者躬自辦種種飲食與目連，目連食訖，行凈水，長者作是念：「可持一端㲲奉上目連。」是時，入藏內而選取白㲲，欲取不好者，便得好者，尋復舍之，而更取㲲，又故爾好，舍之，復更取之
現代漢語譯本：當時，目連知道長者心中所想，又告訴長者說：『如來說有兩大布施，即法施和財施。我現在要說的是法施，而不是財施。』 長者問道：『什麼是五大布施呢？』 目連回答說：『第一，不殺生，這稱為大布施，長者！應當終身奉行。第二，不偷盜，稱為大布施，應當終身奉行。不邪淫、不妄語、不飲酒，應當終身奉行。這就是，長者！這五大布施，應當銘記修行。』 當時，跋提長者聽了這些話，非常高興，心中想：『釋迦牟尼佛所說的真是太好了，現在所說的，竟然不用寶物。像我今天，不能殺生，這可以奉行。而且我家財寶很多，終究不會偷盜，這也是我所能做的。而且我家中有美好的女兒，終究不會與他人邪淫，這也是我所能做的。而且我不喜歡說謊的人，更何況自己說謊，這也是我所能做的。像我今天，心中不念酒，更何況自己去嘗，這也是我所能做的。』當時，長者對目連說：『這五種佈施我都能奉行。』 當時，長者心中想：『我現在可以供養目連吃飯。』長者抬頭對目連說：『請您屈尊下來，在這裡坐下。』 當時，目連聽到聲音就下來坐下。當時，跋提長者親自準備各種飲食給目連，目連吃完后，行凈水，長者心中想：『可以拿一塊佈施給目連。』當時，他進入庫房選取白布，想拿不好的，卻拿到好的，隨即放下，又去拿布，又仍然是好的，放下，又去拿。
English version: At that time, Maudgalyayana, knowing what the elder was thinking, further told the elder, 'The Tathagata speaks of two great kinds of giving: the giving of Dharma and the giving of wealth. I will now speak of the giving of Dharma, not the giving of wealth.' The elder asked, 'What are the five great givings?' Maudgalyayana replied, 'First, not killing living beings, this is called a great giving, elder! You should practice this for your entire life. Second, not stealing, this is called a great giving, you should practice this for your entire life. Not engaging in sexual misconduct, not lying, and not drinking alcohol, you should practice these for your entire life. These, elder! are the five great givings, you should remember to practice them.' At that time, the elder Bhadra, having heard these words, was extremely delighted and thought, 'What Shakyamuni Buddha says is truly wonderful, what is being spoken of now does not require precious objects. Like me today, I cannot kill living beings, this can be practiced. Moreover, my family is rich with wealth and treasures, I will never steal, this is also what I can do. Moreover, my family has beautiful daughters, I will never engage in sexual misconduct with others, this is also what I can do. Moreover, I do not like people who lie, how much less should I lie myself, this is also what I can do. Like me today, my mind does not think of alcohol, how much less should I taste it myself, this is also what I can do.' At that time, the elder said to Maudgalyayana, 'These five givings I can practice.' At that time, the elder thought, 'I can now offer Maudgalyayana a meal.' The elder looked up and said to Maudgalyayana, 'Please condescend to come down and sit here.' At that time, Maudgalyayana, hearing the voice, came down and sat. At that time, the elder Bhadra personally prepared various foods for Maudgalyayana. After Maudgalyayana finished eating, he performed the ritual of cleansing water. The elder thought, 'I can offer a piece of cloth to Maudgalyayana.' At that time, he entered the storeroom to select a white cloth. He wanted to take a bad one, but he got a good one. He immediately put it down and went to take another cloth, and it was still good. He put it down and went to take another one.
。
是時，目連知長者心中所念，便說此偈：
「施與心斗諍， 此福賢所棄， 施時非斗時， 可時隨心施。」
爾時，長者便作是念：「今目連知我心中所念。」便持白㲲奉上目連。
是時，目連即與咒愿：
「觀察施第一， 知有賢聖人， 施中最為上， 良田生果實。」
時，目連咒愿已，受此白㲲，使長者受福無窮。
是時，長者便在一面坐，目連漸與說法妙論，所謂論者：施論、戒論、生天之論，欲不凈想，出要為樂。諸佛世尊所說之法，苦、習、盡、道。時，目連盡與說之。即于座上得法眼凈，如極凈之衣易染為色，此跋提長者亦復如是，即于座上得法眼凈，以得法、見法、無有狐疑，而受五戒，自歸佛、法、聖眾。
時，目連以見長者得法眼凈，便說此偈：
「如來所說經， 根原悉備具， 眼凈無瑕穢， 無疑無猶豫。」
是時，跋提長者白目連曰：「自今已后恒受我請，及四部眾，當供給衣被、飯食、床臥具、病瘦醫藥，無所愛惜。」是時，目連與長者說法已，便從坐起而去。
余大聲聞，尊者大迦葉、尊者阿那律，語尊者賓頭盧言：「我等已度跋提長者，汝今可往降彼老母難陀
現代漢語譯本 當時，目連知道長者心中所想，便說了這首偈語： 『施捨時心懷爭鬥，這種福報賢者會捨棄， 施捨的時機不是爭鬥的時機，應該在合適的時機隨心施捨。』 當時，長者便這樣想：『現在目連知道我心中所想。』便拿著白色的細布奉獻給目連。 當時，目連就為他祝願： 『觀察施捨是第一位的，知道有賢聖之人， 施捨之中最為殊勝，如同良田能生長果實。』 當時，目連祝願完畢，接受了這白色的細布，使長者獲得無盡的福報。 當時，長者便在一旁坐下，目連逐漸為他講說佛法的精妙之處，所講的內容包括：佈施的道理、持戒的道理、昇天的道理，以及對慾望不凈的觀想，以出離為樂。還有諸佛世尊所說的佛法，苦、集、滅、道。當時，目連都為他講說了。長者當即在座位上獲得了法眼清凈，如同極乾淨的衣服容易被染色一樣，這位跋提長者也是如此，當即在座位上獲得了法眼清凈，因為得到了佛法、見到了佛法，沒有了疑惑，而受了五戒，皈依了佛、法、僧三寶。 當時，目連看到長者獲得了法眼清凈，便說了這首偈語： 『如來所說的經典，根源都具備， 眼凈沒有瑕疵污穢，沒有疑惑沒有猶豫。』 當時，跋提長者對目連說：『從今以後，我將一直接受您的邀請，以及四部大眾，我將供給你們衣服、飲食、床鋪臥具、疾病醫藥，不會吝惜。』當時，目連為長者說法完畢，便從座位上起身離開了。 其餘的大聲聞，尊者大迦葉、尊者阿那律，對尊者賓頭盧說：『我們已經度化了跋提長者，你現在可以去降伏那位老母難陀。』
English version At that time, Maudgalyayana, knowing what the elder was thinking, spoke this verse: 'Giving with a mind of strife, this merit is rejected by the wise. The time for giving is not the time for strife, give as your heart desires at the appropriate time.' At that time, the elder thought, 'Now Maudgalyayana knows what I am thinking.' He then took a white cloth and offered it to Maudgalyayana. At that time, Maudgalyayana then gave a blessing: 'Observing giving is the foremost, knowing there are wise and holy people, Giving is the most supreme, like fertile land that produces fruit.' At that time, Maudgalyayana finished the blessing and accepted the white cloth, enabling the elder to receive endless blessings. At that time, the elder sat to one side, and Maudgalyayana gradually explained the wonderful teachings of the Dharma, including: the principles of giving, the principles of precepts, the principles of being born in heaven, the contemplation of the impurity of desires, and taking liberation as joy. Also, the Dharma spoken by all the Buddhas, the Four Noble Truths: suffering, its cause, its cessation, and the path. At that time, Maudgalyayana explained all of these to him. The elder immediately attained the purity of the Dharma eye while seated, just as a very clean cloth is easily dyed, this elder Bhadra was also like this, immediately attaining the purity of the Dharma eye while seated, because he had attained the Dharma, seen the Dharma, and had no doubts, and received the five precepts, taking refuge in the Buddha, the Dharma, and the Sangha. At that time, Maudgalyayana, seeing that the elder had attained the purity of the Dharma eye, spoke this verse: 'The sutras spoken by the Tathagata, the roots and origins are all complete, The eye is pure without blemish or impurity, without doubt or hesitation.' At that time, the elder Bhadra said to Maudgalyayana, 'From now on, I will always accept your invitation, as well as the four assemblies, I will provide you with clothing, food, bedding, and medicine for illness, without any reluctance.' At that time, Maudgalyayana finished speaking the Dharma to the elder, then rose from his seat and left. The other great disciples, the Venerable Mahakasyapa and the Venerable Aniruddha, said to the Venerable Pindola, 'We have already converted the elder Bhadra, now you can go and subdue that old woman Nanda.'
。」
賓頭盧報曰：「此事大佳。」
爾時，老母難陀躬作酥餅。爾時，尊者賓頭盧到時，著衣持缽，入羅閱城乞食，漸漸至老母難陀舍，從地中踴出，舒手持缽，從老母難陀乞食。是時，老母見賓頭盧已，極懷瞋恚，並作是惡言：「比丘當知，設汝眼脫者，我終不乞汝食也。」
是時，賓頭盧即入三昧，使雙眼脫出。是時，母難陀倍復瞋恚，復作惡言：「正使沙門空中倒懸者，終不與汝食。」
是時，尊者賓頭盧復以三昧力，在空中倒懸。時，母難陀倍復瞋恚而作惡言：「正使沙門舉身煙出者，我終不與汝食。」
是時，賓頭盧復以三昧力舉身出煙。是時，老母見已，倍復恚怒，而作是語：「正使沙門舉身燃者，我終不與汝食也。」
是時，賓頭盧即以三昧，使身體盡燃。老母見已，復作是語：「正使沙門舉身出水者，我終不與汝食也。」
時，賓頭盧復以三昧力，便舉身皆出水。老母見已，復作是語：「正使沙門在我前死者，我終不與汝食也。」
是時，尊者賓頭盧即入滅盡三昧，無出入息，在老母前死。時，老母以不見出入息，即懷恐怖，衣毛皆豎，而作是語：「此沙門釋種子，多所識知，國王所敬，設聞在我家死者，必遭官事，恐不免濟
賓頭盧回答說：『這件事太好了。』 當時，老母難陀正在做酥餅。這時，尊者賓頭盧到了，他穿好衣服，拿著缽，進入王舍城乞食，漸漸來到老母難陀的住所，從地裡涌出來，伸出手拿著缽，向老母難陀乞食。當時，老母看到賓頭盧后，非常生氣，並惡狠狠地說：『比丘，你要知道，即使你的眼睛脫落，我也絕不會給你食物。』 這時，賓頭盧立即進入禪定，使雙眼脫落出來。這時，老母難陀更加生氣，又惡狠狠地說：『即使沙門倒懸在空中，我也絕不會給你食物。』 這時，尊者賓頭盧又用禪定力，在空中倒懸。這時，老母難陀更加生氣，惡狠狠地說：『即使沙門全身冒煙，我也絕不會給你食物。』 這時，賓頭盧又用禪定力使全身冒煙。這時，老母看到后，更加憤怒，說道：『即使沙門全身燃燒，我也絕不會給你食物。』 這時，賓頭盧立即用禪定，使身體完全燃燒。老母看到后，又說道：『即使沙門全身出水，我也絕不會給你食物。』 這時，賓頭盧又用禪定力，使全身都出水。老母看到后，又說道：『即使沙門死在我面前，我也絕不會給你食物。』 這時，尊者賓頭盧立即進入滅盡三昧，沒有呼吸，在老母面前死去。這時，老母因為看不到他的呼吸，感到非常恐懼，汗毛都豎了起來，說道：『這個沙門是釋迦族的後裔，見多識廣，國王都尊敬他，如果聽說死在我家，我一定會惹上官司，恐怕難以倖免。』
Pindola replied, 'This matter is excellent.' At that time, the old mother Nanda was making ghee cakes. At that time, the Venerable Pindola arrived, wearing his robes and carrying his bowl, he entered Rajagriha to beg for food, gradually reaching the house of the old mother Nanda. He emerged from the ground, stretched out his hand holding his bowl, and begged for food from the old mother Nanda. At that time, when the old mother saw Pindola, she became extremely angry and said harshly, 'Monk, know this, even if your eyes fall out, I will never give you food.' At that time, Pindola immediately entered samadhi, causing his eyes to fall out. At that time, the old mother Nanda became even more angry and said harshly, 'Even if the shramana is hanging upside down in the air, I will never give you food.' At that time, the Venerable Pindola again used the power of samadhi to hang upside down in the air. At that time, the old mother Nanda became even more angry and said harshly, 'Even if the shramana's whole body is emitting smoke, I will never give you food.' At that time, Pindola again used the power of samadhi to make his whole body emit smoke. At that time, the old mother, seeing this, became even more furious and said, 'Even if the shramana's whole body is burning, I will never give you food.' At that time, Pindola immediately used samadhi to make his body completely burn. The old mother, seeing this, said again, 'Even if the shramana's whole body is emitting water, I will never give you food.' At that time, Pindola again used the power of samadhi to make his whole body emit water. The old mother, seeing this, said again, 'Even if the shramana dies in front of me, I will never give you food.' At that time, the Venerable Pindola immediately entered the samadhi of cessation, without breath, and died in front of the old mother. At that time, the old mother, because she could not see his breath, felt very frightened, her hair stood on end, and she said, 'This shramana is a descendant of the Shakya clan, knowledgeable and respected by the king. If it is heard that he died in my house, I will surely get into trouble with the authorities, and I am afraid I will not be able to escape.'
。」並作是語：「沙門還活者，我當與沙門食。」是時，賓頭盧即從三昧起。
時，母難陀復作是念：「此餅極大，當更作小者與之。」時，老母取少許面作餅，餅遂長大。老母見已，復作是念：「此餅極大，當更作小者。然餅遂大，當取先前作者持與之。」便前取之，然復諸餅皆共相連。時，母難陀語賓頭盧曰：「比丘！須食者便自取，何故相嬈乃爾？」
賓頭盧報曰：「大姊當知，我不須食，但須母欲有所說耳。」
母難陀報曰：「比丘！何所戒敕？」
賓頭盧曰：「老母今當知，今持此餅往詣世尊所。若世尊有所戒敕者，我等當共奉行。」
老母報曰：「此事甚快。」
是時，老母躬負此餅從尊者賓頭盧后往至世尊所。到已，頭面禮足，在一面立。
爾時，賓頭盧白世尊曰：「此母難陀是跋提長者姊，慳貪獨食不肯施人。唯愿世尊為說篤信之法，使得開解。」
爾時，世尊告母難陀：「汝今持餅施與如來及與比丘僧。」
是時，母難陀即以奉上如來及余比丘僧。故有遺余餅在，母難陀白世尊言：「故有殘餅。」
世尊曰：「更飯佛、比丘僧。」
母難陀受佛教令，復持此餅飯佛及比丘僧。然後復故有餅在
現代漢語譯本：她說道：『如果沙門還活著，我就給沙門食物。』這時，賓頭盧就從禪定中起來。 當時，母難陀又想：『這個餅太大了，應該再做小一點的給他。』這時，老婦人取少量麵粉做餅，餅卻變大了。老婦人看到后，又想：『這個餅太大了，應該再做小一點的。』然而餅卻變大了，應該拿先前做的給他。』便上前去拿，然而所有的餅都連在一起了。這時，母難陀對賓頭盧說：『比丘！需要吃就自己拿，為什麼這樣戲弄我呢？』 賓頭盧回答說：『大姐應該知道，我不是需要食物，只是需要母親您有所表示罷了。』 母難陀說：『比丘！有什麼教誨嗎？』 賓頭盧說：『老母親您現在應該知道，現在拿著這個餅去到世尊那裡。如果世尊有什麼教誨，我們應當一起奉行。』 老婦人說：『這件事很好。』 這時，老婦人親自揹著這個餅跟在尊者賓頭盧後面去到世尊那裡。到了之後，頭面禮足，站在一邊。 這時，賓頭盧對世尊說：『這位母難陀是跋提長者的姐姐，吝嗇貪婪，獨自享用食物不肯施捨給別人。希望世尊為她說開示篤信的佛法，使她能夠開悟。』 這時，世尊告訴母難陀：『你現在把餅施捨給如來和比丘僧。』 這時，母難陀就奉上給如來和其餘的比丘僧。所以還有剩餘的餅，母難陀對世尊說：『還有剩下的餅。』 世尊說：『再供養佛和比丘僧。』 母難陀接受佛的教誨，又拿著這個餅供養佛和比丘僧。然後仍然還有餅剩下。
English version: And she said, 'If the Shramana is still alive, I will give food to the Shramana.' At that time, Pindola arose from samadhi. Then, Mother Nanda thought again, 'This cake is too big, I should make a smaller one for him.' At that time, the old woman took a small amount of flour to make a cake, but the cake grew larger. When the old woman saw this, she thought again, 'This cake is too big, I should make a smaller one.' However, the cake grew larger, 'I should take the one I made earlier and give it to him.' She went to take it, but all the cakes were connected together. At this time, Mother Nanda said to Pindola, 'Bhikkhu! If you need to eat, take it yourself, why are you teasing me like this?' Pindola replied, 'Elder sister, you should know that I do not need food, but I need you, mother, to express something.' Mother Nanda said, 'Bhikkhu! What is the teaching?' Pindola said, 'Old mother, you should know now, now take this cake to the World Honored One. If the World Honored One has any teachings, we should follow them together.' The old woman said, 'This is very good.' At this time, the old woman personally carried the cake on her back and followed behind Venerable Pindola to the World Honored One. After arriving, she bowed her head to his feet and stood to one side. At this time, Pindola said to the World Honored One, 'This Mother Nanda is the elder sister of the elder Bhadra, she is stingy and greedy, enjoying food alone and unwilling to give to others. I hope the World Honored One will speak the Dharma of firm faith for her, so that she can be enlightened.' At this time, the World Honored One said to Mother Nanda, 'Now you should give the cake to the Tathagata and the Bhikkhu Sangha.' At this time, Mother Nanda offered it to the Tathagata and the rest of the Bhikkhu Sangha. Therefore, there was still some cake left, and Mother Nanda said to the World Honored One, 'There is still some cake left.' The World Honored One said, 'Offer it again to the Buddha and the Bhikkhu Sangha.' Mother Nanda accepted the Buddha's teaching and again offered the cake to the Buddha and the Bhikkhu Sangha. Then there was still cake left.
。是時，世尊告母難陀：「汝今當持此餅與比丘尼眾、優婆塞、優婆夷眾。」
然故有餅在，世尊告曰：「可持此餅施與諸貧窮者。」
然故有餅在，世尊告曰：「可持此餅棄于凈地，若著極清凈水中。所以然者，我終不見沙門、婆羅門、天及人民能消此餅，除如來、至真、等正覺。」
對曰：「如是。世尊！」是時，母難陀即以此餅，舍著凈水中，即時火焰起。母難陀見已，尋懷恐懼，往至世尊所，頭面禮足，在一面坐。
是時，世尊漸與說法，所謂論者：施論、戒論、生天之論，欲不凈想，漏為穢污，出家為要。爾時，世尊以見母難陀心意開解，諸佛世尊常所說法，苦、習、盡、道，爾時世尊盡與母難陀說之。
是時，老母即于座上得法眼凈，猶如白㲲易染為色。此亦如是，時母難陀諸塵垢盡，得法眼凈。彼以得法、成法無有狐疑，已度猶豫，得無所畏，而承事三尊，受持五戒。爾時，世尊重與說法，使發歡喜。
爾時，難陀白世尊曰：「自今已后，使四部之眾在我家取施，自今已去恒常佈施，修諸功德，奉諸賢聖。」即從坐起，頭面禮足，便退而去。
是時，跋提長者及母難陀，有弟名曰優婆迦尼，是阿阇世王少小同好，極相愛念
當時，世尊告訴母難陀：『你現在應當拿著這些餅分給比丘尼眾、優婆塞、優婆夷眾。』 然而還有餅剩餘，世尊說：『可以把這些餅佈施給那些貧窮的人。』 然而還有餅剩餘，世尊說：『可以把這些餅丟在乾淨的地方，或者放在非常乾淨的水中。之所以這樣，是因為我始終沒見到沙門、婆羅門、天人以及普通人能夠消化這些餅，除了如來、至真、等正覺。』 母難陀回答說：『是的，世尊！』當時，母難陀就把這些餅丟在乾淨的水中，立刻就燃起了火焰。母難陀看到后，立刻感到恐懼，前往世尊那裡，頭面禮足，在一旁坐下。 這時，世尊逐漸地為她說法，所說的內容是：佈施的道理、持戒的道理、昇天的道理，以及慾望是不清凈的，煩惱是污穢的，出家是重要的。當時，世尊看到母難陀心意已經開解，就為她講述諸佛世尊常說的苦、集、滅、道四諦。 當時，老母立刻在座位上獲得了法眼清凈，就像白色的布容易被染上顏色一樣。她也是這樣，當時母難陀的各種塵垢都消除了，獲得了法眼清凈。她因為獲得了正法、成就了正法，不再有疑惑，已經度過了猶豫，獲得了無所畏懼，從而侍奉三寶，受持五戒。當時，世尊又為她說法，使她心生歡喜。 當時，難陀對世尊說：『從今以後，讓四部弟子在我家接受佈施，從今以後我將恒常佈施，修習各種功德，供奉各位賢聖。』說完就從座位上站起來，頭面禮足，然後退了下去。 當時，跋提長者和母難陀，有一個弟弟名叫優婆迦尼，是阿阇世王從小一起長大的好友，彼此非常愛念。
At that time, the World Honored One said to Mother Nandā, 『You should now take these cakes and distribute them among the Bhikkhunīs, Upāsakas, and Upāsikās.』 However, there were still cakes remaining, and the World Honored One said, 『You may give these cakes to the poor.』 However, there were still cakes remaining, and the World Honored One said, 『You may discard these cakes in a clean place, or in extremely pure water. The reason for this is that I have never seen any Śramaṇa, Brahmin, Deva, or human being who can digest these cakes, except for the Tathāgata, the Truly Enlightened One, the Perfectly Enlightened One.』 She replied, 『Yes, World Honored One!』 At that time, Mother Nandā immediately discarded the cakes into clean water, and flames immediately arose. Upon seeing this, Mother Nandā was immediately filled with fear, and went to the World Honored One, bowed her head to his feet, and sat down to one side. At that time, the World Honored One gradually taught her the Dharma, speaking about the principles of giving, the principles of morality, the principles of rebirth in heaven, the impurity of desire, the defilement of outflows, and the importance of renunciation. At that time, the World Honored One, seeing that Mother Nandā』s mind was open, spoke to her about the Four Noble Truths of suffering, its origin, its cessation, and the path, which the Buddhas always teach. At that time, the old mother immediately attained the purity of the Dharma eye while seated, just as white cloth is easily dyed with color. It was the same for her; at that time, all of Mother Nandā』s defilements were eliminated, and she attained the purity of the Dharma eye. Because she had attained the Dharma and accomplished the Dharma, she had no more doubts, had overcome hesitation, had gained fearlessness, and thus served the Three Jewels and upheld the Five Precepts. At that time, the World Honored One again taught her the Dharma, causing her to rejoice. At that time, Nandā said to the World Honored One, 『From now on, let the fourfold assembly receive offerings at my home. From now on, I will constantly give, cultivate all merits, and serve all the virtuous ones.』 Then she rose from her seat, bowed her head to his feet, and then departed. At that time, the elder Bhadra and Mother Nandā had a younger brother named Upakāni, who was a close childhood friend of King Ajātaśatru, and they loved each other very much.
。爾時，優婆迦尼長者經營田作，聞兄跋提及姊難陀受如來法化，聞已，歡喜踴躍，不能自勝，七日之中不復睡眠，亦不飲食。是時，長者辦田作已，還詣羅閱城中道，復作是念：「我今先至世尊所，然後到家。」爾時，長者往至世尊所，頭面禮足，在一面坐。
爾時，長者白世尊曰：「我兄跋提及姊難陀，受如來法化乎？」
世尊告曰：「如是，長者！今跋提、難陀以見四諦，修諸善法。」
爾時，優婆迦尼長者白世尊曰：「我等居門極獲大利。」
世尊告曰：「如是，長者！如汝所言，汝今父母極獲大利，種後世之福。」
爾時，世尊與長者說微妙之法，長者聞法已，即從坐起，頭面禮足，便退而去。往詣王阿阇世所，在一面坐。
爾時，王問長者曰：「汝兄及姊受如來化耶？」
對曰：「如是。大王！」
王聞此語，歡喜踴躍，不能自勝，即擊鐘鳴鼓，告敕城內：「自今已后，無令事佛之家有所貲輸，亦使事佛之人來迎去送。所以然者，此皆是我道法兄弟。」
爾時，王阿阇世出種種飲食持與長者，時長者便作是念：「我竟不聞世尊說夫優婆塞之法，為應食何等食？應飲何等漿？我今先往至世尊所，問此義，然後當食
現代漢語譯本：當時，優婆迦尼長者正在經營田地勞作，聽到他的哥哥跋提和姐姐難陀接受了如來的教化，聽后，他歡喜雀躍，無法自持，連續七天沒有睡覺，也沒有吃飯。那時，長者處理完田地裡的事務后，返回王舍城的途中，又想到：『我應該先去拜見世尊，然後再回家。』當時，長者前往世尊所在的地方，頂禮佛足，在一旁坐下。 當時，長者向世尊說道：『我的哥哥跋提和姐姐難陀，接受了如來的教化嗎？』 世尊告訴他說：『是的，長者！現在跋提和難陀已經見到了四諦真理，正在修習各種善法。』 當時，優婆迦尼長者向世尊說道：『我們家真是獲得了極大的利益。』 世尊告訴他說：『是的，長者！正如你所說，你的父母也獲得了極大的利益，為後世種下了福報。』 當時，世尊為長者宣說了微妙的佛法，長者聽聞佛法后，立即從座位上起身，頂禮佛足，然後退了出去。他前往阿阇世王那裡，在一旁坐下。 當時，國王問長者說：『你的哥哥和姐姐接受了如來的教化嗎？』 長者回答說：『是的，大王！』 國王聽到這話，歡喜雀躍，無法自持，立即敲鐘擊鼓，通告城內：『從今以後，不要讓信奉佛陀的家庭繳納任何賦稅，也要讓信奉佛陀的人來往時受到迎接和送別。之所以這樣做，是因為他們都是我的道法兄弟。』 當時，阿阇世王拿出各種飲食給長者，當時長者便想到：『我還沒有聽世尊說過優婆塞的戒律，應該吃什麼食物？應該喝什麼飲料？我應該先去拜見世尊，詢問這些道理，然後再吃飯。』
English version: At that time, the elder Upakaṇi was managing his fields. Upon hearing that his brother Bhadraka and sister Nandā had received the Buddha's teachings, he was overjoyed and could not contain himself. For seven days, he did not sleep or eat. When the elder had finished his field work, he returned to Rājagṛha. On the way, he thought, 'I should go to the World Honored One first, and then go home.' Then, the elder went to where the World Honored One was, bowed his head to his feet, and sat to one side. Then, the elder said to the World Honored One, 'Have my brother Bhadraka and sister Nandā received the Buddha's teachings?' The World Honored One replied, 'Yes, elder! Now Bhadraka and Nandā have seen the Four Noble Truths and are practicing good deeds.' Then, the elder Upakaṇi said to the World Honored One, 'Our family has gained great benefit.' The World Honored One said, 'Yes, elder! As you say, your parents have also gained great benefit, planting the seeds of merit for future lives.' Then, the World Honored One spoke the subtle Dharma to the elder. After hearing the Dharma, the elder immediately rose from his seat, bowed his head to his feet, and then departed. He went to King Ajātaśatru and sat to one side. Then, the king asked the elder, 'Have your brother and sister received the Buddha's teachings?' He replied, 'Yes, Great King!' Upon hearing this, the king was overjoyed and could not contain himself. He immediately struck the bell and drum, and announced to the city, 'From now on, do not let any family that follows the Buddha pay any taxes, and also let those who follow the Buddha be welcomed and seen off when they come and go. The reason for this is that they are all my Dharma brothers and sisters.' Then, King Ajātaśatru brought various foods to the elder. At that time, the elder thought, 'I have not yet heard the World Honored One speak about the precepts of a lay disciple. What food should I eat? What drink should I drink? I should go to the World Honored One first, ask about these principles, and then eat.'
。」
爾時，長者告左右一人曰：「汝往至世尊所。到已，頭面禮足，持我聲而白世尊云：『優婆迦尼長者白世尊曰：「夫賢者之法當持幾戒？又犯幾戒非清信士？當應食何等食？飲何等漿？」』」
爾時，彼人受長者教，往至世尊所，頭面禮足，在一面立。爾時，彼人持長者名，白世尊曰：「夫清信士之法應持幾戒？犯幾戒非優婆塞？又應食何等食？飲何等漿？」
世尊告曰：「汝今當知食有二種，有可親近，有不可親近。云何為二？若親近食時，起不善法，善法有損，此食不可親近；若得食時，善法增益，不善法損，此食可親近。漿亦有二事，若得漿時，起不善法，善法有損，此不可親近；若得漿時，不善法損，善法有益，此可親近。夫清信士之法，限戒有五，其中能持一戒、二戒、三戒、四戒，乃至五戒，皆當持之。當再三問，能持者使持之；若清信士犯一戒已，身壞命終，生地獄中。若復清信士奉持一戒，生善處天上，何況二、三、四、五？」是時，彼人從佛受教已，頭面禮足，便退而去。
彼人去不遠，是時世尊告諸比丘：「自今已后，聽授優婆塞五戒及三自歸
現代漢語譯本 當時，長者對身邊的一個人說：『你到世尊那裡去。到了之後，向他頂禮，替我問世尊：『優婆迦尼長者問世尊：賢者應當持守幾條戒律？又觸犯幾條戒律就不是清凈的信士了？應當吃什麼食物？喝什麼飲料？』 當時，那人接受了長者的吩咐，來到世尊那裡，向他頂禮，然後站在一旁。當時，那人替長者問世尊：『清凈的信士應當持守幾條戒律？觸犯幾條戒律就不是優婆塞了？又應當吃什麼食物？喝什麼飲料？』 世尊回答說：『你應當知道食物有兩種，有可以親近的，有不可以親近的。哪兩種呢？如果吃某種食物時，會產生不善的行為，使善的行為受到損害，這種食物就不可以親近；如果吃某種食物時，會使善的行為增加，不善的行為減少，這種食物就可以親近。飲料也有兩種情況，如果喝某種飲料時，會產生不善的行為，使善的行為受到損害，這種飲料就不可以親近；如果喝某種飲料時，會使不善的行為減少，善的行為增加，這種飲料就可以親近。清凈的信士應當持守的戒律有五條，其中能持守一條、兩條、三條、四條，乃至五條戒律的，都應當持守。應當再三詢問，能持守的就讓他持守；如果清凈的信士觸犯了一條戒律，死後就會墮入地獄。如果清凈的信士奉持一條戒律，就會轉生到善處天上，何況是二、三、四、五條呢？』當時，那人從佛那裡接受了教誨，向他頂禮，然後就離開了。 那人離開不遠，當時世尊告訴眾比丘：『從今以後，允許為優婆塞傳授五戒和三皈依。』
English version At that time, the elder said to one of his attendants, 'Go to the World Honored One. Upon arrival, bow your head to his feet, and on my behalf, ask the World Honored One: 「The elder Upakaṇi asks the World Honored One: How many precepts should a virtuous person uphold? And how many precepts must one violate to no longer be a pure lay follower? What kind of food should one eat? What kind of drink should one consume?」' At that time, that person, having received the elder's instructions, went to the World Honored One, bowed his head to his feet, and stood to one side. Then, that person, on behalf of the elder, asked the World Honored One, 'How many precepts should a pure lay follower uphold? How many precepts must one violate to no longer be an Upasaka? What kind of food should one eat? What kind of drink should one consume?' The World Honored One replied, 'You should know that there are two kinds of food, some that are suitable to partake of, and some that are not. What are the two? If, when partaking of food, unwholesome actions arise and wholesome actions are diminished, this food is not suitable to partake of. If, when partaking of food, wholesome actions increase and unwholesome actions diminish, this food is suitable to partake of. There are also two kinds of drink. If, when consuming a drink, unwholesome actions arise and wholesome actions are diminished, this is not suitable to partake of. If, when consuming a drink, unwholesome actions diminish and wholesome actions increase, this is suitable to partake of. The precepts that a pure lay follower should uphold are five. Among them, one should uphold one, two, three, four, or even all five precepts. One should ask repeatedly, and those who can uphold them should be allowed to do so. If a pure lay follower violates even one precept, upon death, they will be reborn in hell. If a pure lay follower upholds one precept, they will be reborn in a good place in heaven, how much more so for two, three, four, or five?' At that time, that person, having received the teachings from the Buddha, bowed his head to his feet, and then departed. Not long after that person left, the World Honored One said to the monks, 'From now on, I allow the conferring of the five precepts and the three refuges upon lay followers.'
。若比丘欲授清信士、女戒時，教使露臂、叉手合掌，教稱姓名，歸佛、法、眾；再三教稱姓名，歸佛、法、眾，復更自稱；『我今已歸佛，歸法，歸比丘僧。』如釋迦文佛最初五百賈客受三自歸，盡形壽不殺、不盜、不淫、不欺、不飲酒。若持一戒，余封四戒；若受二戒，余封三戒；若受三戒，余封二戒；若受四戒，余封一戒；若受五戒，當具足持之。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「今日月有四重翳，使不得放光明。何等為四？一者云也，二者風塵，三者煙，四者阿須倫，使覆日月不得放光明。是謂，比丘！日月有此四翳，使日月不得放大光明。此亦如是，比丘！有四結覆蔽人心不得開解。云何為四？一者欲結，覆蔽人心不得開解。二者瞋恚，三者愚癡，四者利養，覆蔽人心不得開解。是謂，比丘！有此四結覆蔽人心不得開解，當求方便，滅此四結。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在阿羅毗祠側。爾時，極為盛寒，樹木凋落。
爾時，手阿羅婆長者子出彼城中，在外經行，漸來至世尊所
{ "translations": [ "現代漢語譯本：如果比丘要為清信士或清信女授戒，應教他們露出手臂，雙手合掌，教他們說出自己的姓名，皈依佛、法、僧；再三教他們說出姓名，皈依佛、法、僧，然後讓他們自己說：『我今已皈依佛，皈依法，皈依比丘僧。』就像釋迦牟尼佛最初為五百商人授三皈依一樣，他們終身不殺生、不偷盜、不邪淫、不妄語、不飲酒。如果持守一戒，其餘四戒就視為封鎖；如果受持二戒，其餘三戒就視為封鎖；如果受持三戒，其餘二戒就視為封鎖；如果受持四戒，其餘一戒就視為封鎖；如果受持五戒，就應當全部持守。」， "當時，眾比丘聽聞佛陀所說，歡喜地奉行。", "（二）", "我聽聞是這樣的：", "一時，佛陀在舍衛國的祇樹給孤獨園。", "當時，世尊告訴眾比丘：『今日的月亮有四重遮蔽，使其無法放出光明。是哪四重呢？第一是云，第二是風塵，第三是煙，第四是阿修羅，它們遮蔽了日月，使其無法放出光明。比丘們，這就是日月有這四種遮蔽，使其無法放出光明。同樣，比丘們，有四種結縛遮蔽人心，使其無法開悟。是哪四種呢？第一是欲結，遮蔽人心，使其無法開悟。第二是瞋恚，第三是愚癡，第四是貪圖利養，遮蔽人心，使其無法開悟。比丘們，這就是有這四種結縛遮蔽人心，使其無法開悟，應當尋求方便，滅除這四種結縛。比丘們，應當這樣學習。』", "當時，眾比丘聽聞佛陀所說，歡喜地奉行。", "（三）", "我聽聞是這樣的：", "一時，佛陀在阿羅毗的祠堂旁邊。當時，天氣非常寒冷，樹木都凋零了。", "當時，手阿羅婆長者的兒子走出城外，在外面行走，漸漸來到世尊所在的地方。" ], "english_translations": [ "English version: If a bhikkhu wishes to administer the precepts to a lay man or woman, he should instruct them to expose their arms, fold their hands in prayer, and teach them to state their name, and take refuge in the Buddha, the Dharma, and the Sangha; he should teach them three times to state their name, and take refuge in the Buddha, the Dharma, and the Sangha, and then have them say themselves: 『I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Bhikkhu Sangha.』 Just as when Shakyamuni Buddha initially gave the three refuges to five hundred merchants, they vowed for the rest of their lives not to kill, not to steal, not to engage in sexual misconduct, not to lie, and not to drink alcohol. If one upholds one precept, the other four are considered sealed; if one upholds two precepts, the other three are considered sealed; if one upholds three precepts, the other two are considered sealed; if one upholds four precepts, the other one is considered sealed; if one upholds all five precepts, one should uphold them completely.", "At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.", "(Two)", "Thus have I heard:", "At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.", "At that time, the World Honored One told the bhikkhus: 『Today, the moon has four layers of obscuration, preventing it from emitting light. What are the four? The first is clouds, the second is wind-blown dust, the third is smoke, and the fourth is Asuras, which cover the sun and moon, preventing them from emitting light. Bhikkhus, these are the four obscurations that prevent the sun and moon from emitting great light. Likewise, bhikkhus, there are four fetters that obscure the human mind, preventing it from being enlightened. What are the four? The first is the fetter of desire, which obscures the human mind, preventing it from being enlightened. The second is anger, the third is ignorance, and the fourth is the desire for gain, which obscures the human mind, preventing it from being enlightened. Bhikkhus, these are the four fetters that obscure the human mind, preventing it from being enlightened. One should seek means to extinguish these four fetters. Thus, bhikkhus, you should learn.』", "At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.", "(Three)", "Thus have I heard:", "At one time, the Buddha was near the shrine of Alavi. At that time, it was extremely cold, and the trees were withered.", "At that time, the son of the elder Hand Alava went out of the city, and while walking outside, gradually came to where the World Honored One was." ] }
。到已，頭面禮足，在一面坐。爾時，彼長者子白世尊言：「不審宿昔之中得善眠乎？」
世尊告曰：「如是，童子！快善眠也。」
時，長者子白佛：「今盛寒日，萬物凋落，然復世尊坐用草蓐，所著衣裳，極為單薄，云何世尊作是說：『我快得善眠。』？」
世尊告曰：「童子！諦聽！我今還問汝，隨所報之。猶如長者家牢治屋舍，無有風塵，然彼屋中有床蓐、氍氀、㲩𣰆，事事俱具，有四玉女顏貌端政，面如桃華，世之希有，視無厭足，然好明燈，然彼長者快得善眠乎？」
長者子報曰：「如是。世尊！有好床臥，快得善眠。」
世尊告曰：「云何，長者子！若彼人快得善眠，時有欲意起，緣此欲意不得眠乎？」
長者子對曰：「如是。世尊！若彼人慾意起者，便不得眠也。」
世尊告曰：「如彼欲意盛者，今如來永盡無餘，無復根本，更不復興。云何，長者子！設有瞋恚、愚癡心起者，豈得善眠乎？」
童子報言：「不得善眠也。所以然者，由有三毒心故。」
世尊告曰：「如來今日無復此心，永盡無餘，亦無根本。童子當知，我今當說四種之坐。云何為四？有卑坐、有天坐、有梵坐、有佛坐。童子當知，卑坐者，是轉輪聖王坐也
現代漢語譯本：到了之後，（長者子）行了頭面禮，在一旁坐下。這時，那位長者子對世尊說：『不知您昨晚睡得好嗎？』 世尊回答說：『是的，童子！我睡得很好。』 當時，長者子對佛說：『現在是寒冷的日子，萬物凋零，然而世尊您卻坐在草墊上，穿的衣服也極為單薄，為什麼世尊您說：『我睡得很好』呢？』 世尊告訴他說：『童子！仔細聽！我現在反問你，你如實回答。譬如長者家有堅固的房屋，沒有風塵，而且屋裡有床鋪、毛毯、棉被，一切都具備，還有四個容貌端莊的玉女，面容像桃花一樣，世間少有，看了也不會厭倦，而且點著明亮的燈，那麼那位長者睡得好嗎？』 長者子回答說：『是的，世尊！有好的床鋪，睡得很好。』 世尊說：『怎麼樣，長者子！如果那個人睡得很好，這時有慾望生起，因為這個慾望而睡不著嗎？』 長者子回答說：『是的，世尊！如果那個人慾望生起，就睡不著了。』 世尊說：『像那慾望強烈的人，現在如來已經永遠斷盡，沒有剩餘，沒有根本，不再生起。怎麼樣，長者子！如果有嗔恨、愚癡的心生起，還能睡得好嗎？』 童子回答說：『不能睡好。之所以這樣，是因為有貪嗔癡三毒心的緣故。』 世尊說：『如來今天沒有這些心，永遠斷盡，沒有剩餘，也沒有根本。童子你應當知道，我現在要說四種坐姿。哪四種呢？有卑坐、有天坐、有梵坐、有佛坐。童子你應當知道，卑坐，是轉輪聖王的坐姿。』
English version: Having arrived, (the elder's son) paid his respects by bowing his head to the ground and sat to one side. At that time, that elder's son said to the World Honored One, 'I wonder if you slept well last night?' The World Honored One replied, 'Yes, young man! I slept very well.' At that time, the elder's son said to the Buddha, 'Now it is a cold day, and all things are withering, yet the World Honored One is sitting on a grass mat, and the clothes you are wearing are extremely thin. Why does the World Honored One say, 'I slept very well'?' The World Honored One told him, 'Young man! Listen carefully! I will now ask you in return, and you answer truthfully. For example, a wealthy man's house is well-built and free from dust, and in that house there are beds, blankets, and quilts, everything is complete, and there are four beautiful maidens with faces like peach blossoms, rare in the world, and one would never tire of looking at them, and bright lamps are lit. Does that wealthy man sleep well?' The elder's son replied, 'Yes, World Honored One! With a good bed, one sleeps very well.' The World Honored One said, 'How is it, young man! If that person sleeps well, and then desire arises, would he be unable to sleep because of this desire?' The elder's son replied, 'Yes, World Honored One! If that person's desire arises, then he would be unable to sleep.' The World Honored One said, 'Like that person with strong desire, now the Tathagata has forever extinguished it completely, with no remainder, no root, and it will not arise again. How is it, young man! If anger or ignorance arises, would one be able to sleep well?' The young man replied, 'One would not be able to sleep well. The reason for this is because of the three poisons of greed, anger, and ignorance.' The World Honored One said, 'The Tathagata today has none of these minds, they are forever extinguished completely, with no remainder, and no root. Young man, you should know that I will now speak of four kinds of sitting postures. What are the four? There is the humble sitting, the heavenly sitting, the Brahma sitting, and the Buddha sitting. Young man, you should know that the humble sitting is the posture of a Wheel-Turning Sage King.'
。天坐者，釋提桓因坐也。梵坐者，梵天王之坐也。佛坐者，是四諦之坐也。卑坐者，向須陀洹坐也。天坐者，得須陀洹坐也。梵坐者，向斯陀含坐也。佛坐者，四意止之坐也。卑坐者，得斯陀含之坐也。天坐者，向阿那含之坐也。梵坐者，得阿那含果坐也。佛坐者，四等之坐也。卑坐者，欲界之坐也。天坐者，色界之坐也。梵坐者，無色界之坐也。佛坐者，四神足之坐也。
「是故，童子！如來以坐四神足坐，快得善眠，于中不起淫、怒、癡，以不起此三毒之心，便於無餘涅槃界而般涅槃：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。是故，長者子，我觀此義已，是故說如來快得善眠。」
爾時，長者子便說此偈：
「相見日極久， 梵志般涅槃， 以逮如來力， 明眼取滅度。 卑坐及天坐， 梵坐及佛坐， 如來悉分別， 是故得善眠。 自歸人中尊， 亦歸人中上， 我今未能知， 為依何等禪。」
長者子作是語已，世尊然可之。是時，長者子便作是念：「世尊以然可，我極懷歡喜，不能自勝。」即從坐起，頭面禮足，便退而去。
爾時，彼童子聞佛所說，歡喜奉行
現代漢語譯本：天人的坐姿，是帝釋天所坐的姿勢。梵天的坐姿，是梵天王所坐的姿勢。佛的坐姿，是證悟四諦的坐姿。卑下的坐姿，是趨向須陀洹果位的坐姿。天人的坐姿，是證得須陀洹果位的坐姿。梵天的坐姿，是趨向斯陀含果位的坐姿。佛的坐姿，是修習四意止的坐姿。卑下的坐姿，是證得斯陀含果位的坐姿。天人的坐姿，是趨向阿那含果位的坐姿。梵天的坐姿，是證得阿那含果位的坐姿。佛的坐姿，是修習四等心的坐姿。卑下的坐姿，是處於欲界的坐姿。天人的坐姿，是的坐姿。梵天的坐姿，是無的坐姿。佛的坐姿，是修習四神足的坐姿。 『因此，童子！如來以修習四神足的坐姿，能夠安穩入睡，心中不起淫慾、嗔怒、愚癡，因為不起這三種毒害之心，便在無餘涅槃的境界中入滅：生死已經終結，清凈的修行已經建立，該做的事情已經完成，不再受後有，如實地知曉這一切。因此，長者子，我觀察到這個道理，所以說如來能夠安穩入睡。』 當時，長者子便說了這首偈： 『相見的日子如此久遠，梵志般涅槃，憑藉如來的力量，明眼人得以滅度。卑下的坐姿和天人的坐姿，梵天的坐姿和佛的坐姿，如來都能夠分別清楚，所以能夠安穩入睡。皈依人中之尊，也皈依人中之上，我如今還不能明白，是依仗何種禪定。』 長者子說完這些話后，世尊認可了他。當時，長者子便這樣想：『世尊認可了我，我非常歡喜，無法抑制。』隨即從座位上起身，頭面禮足，便退了下去。 當時，那位童子聽聞佛所說，歡喜地奉行。
English version: The sitting posture of a deva is the posture of Śakra, the lord of gods. The sitting posture of a Brahma is the posture of the Brahma king. The sitting posture of a Buddha is the posture of realizing the Four Noble Truths. The lowly sitting posture is the posture of moving towards the stream-enterer stage. The sitting posture of a deva is the posture of attaining the stream-enterer stage. The sitting posture of a Brahma is the posture of moving towards the once-returner stage. The sitting posture of a Buddha is the posture of practicing the Four Right Efforts. The lowly sitting posture is the posture of attaining the once-returner stage. The sitting posture of a deva is the posture of moving towards the non-returner stage. The sitting posture of a Brahma is the posture of attaining the non-returner stage. The sitting posture of a Buddha is the posture of practicing the Four Immeasurables. The lowly sitting posture is the posture of being in the desire realm. The sitting posture of a deva is the posture of . The sitting posture of a Brahma is the posture of no . The sitting posture of a Buddha is the posture of practicing the Four Bases of Power. 'Therefore, young man! The Tathagata, by sitting in the posture of the Four Bases of Power, can sleep peacefully, without arising lust, anger, or delusion in his mind. Because he does not arise these three poisons, he enters parinirvana in the realm of nirvana without remainder: birth and death are exhausted, the holy life is established, what needs to be done is done, and there is no more future existence, as he truly knows. Therefore, son of a householder, having observed this meaning, I say that the Tathagata can sleep peacefully.' At that time, the son of a householder spoke this verse: 'The days of meeting are so long, the Brahmin enters parinirvana, by the power of the Tathagata, the clear-eyed one attains liberation. The lowly sitting posture and the sitting posture of a deva, the sitting posture of a Brahma and the sitting posture of a Buddha, the Tathagata can distinguish them all, therefore he can sleep peacefully. I take refuge in the most honored among men, I also take refuge in the highest among men, I still cannot understand, what kind of meditation is relied upon.' After the son of a householder spoke these words, the World Honored One approved of it. At that time, the son of a householder thought: 'The World Honored One has approved of me, I am extremely happy, I cannot control myself.' He immediately rose from his seat, bowed his head to the feet of the Buddha, and then departed. At that time, that young man, having heard what the Buddha said, joyfully practiced it.
。
（四）
聞如是：
一時，佛在羅閱城耆阇崛山中，與大比丘眾五百人俱。
爾時，世尊從靜室起下靈鷲山，及將鹿頭梵志，而漸遊行到大畏塳間。爾時，世尊取死人髑髏授與梵志，作是說：「汝今，梵志！明於星宿，又兼醫藥能療治眾病，皆解諸趣，亦復能知人死因緣。我今問汝，此是何人髑髏，為是男耶？為是女乎？復由何病而取命終？」
是時，梵志即取髑髏反覆觀察，又復以手而取擊之，白世尊曰：「此是男子髑髏，非女人也。」
世尊告曰：「如是，梵志！如汝所言，此是男子，非女人也。」
世尊問曰：「由何命終？」
梵志復手捉擊之，白世尊言：「此眾病集湊，百節痠疼故致命終。」
世尊告曰：「當以何方治之？」
鹿頭梵志白佛言：「當取呵梨勒果，並取蜜和之，然後服之，此病得愈。」
世尊告曰：「善哉！如汝所言，設此人得此藥者，亦不命終。此人今日命終，為生何處？」
時，梵志聞已，復捉髑髏擊之，白世尊言：「此人命終生三惡趣，不生善處。」
世尊告曰：「如是。梵志！如汝所言，生三惡趣，不生善處
現代漢語譯本 （四） 我聽聞是這樣的： 一時，佛陀在王舍城附近的耆阇崛山中，與五百位大比丘一同居住。 當時，世尊從靜室起身，下到靈鷲山，並帶著鹿頭梵志，慢慢地走到大畏墳場。這時，世尊拿起一個死人的頭骨遞給梵志，說道：『你，梵志！精通星象，又擅長醫藥，能治療各種疾病，通曉各種輪迴，也能知道人死亡的原因。我現在問你，這是什麼人的頭骨，是男的還是女的？又是因何種疾病而死的？』 當時，梵志接過頭骨，翻來覆去地觀察，又用手敲擊它，然後對世尊說：『這是男人的頭骨，不是女人的。』 世尊說：『是的，梵志！正如你所說，這是男人，不是女人。』 世尊問道：『他是因何而死的？』 梵志又用手敲擊頭骨，對世尊說：『這是因為各種疾病聚集，渾身痠痛而死的。』 世尊說：『應當用什麼方法治療呢？』 鹿頭梵志對佛陀說：『應當取訶梨勒果，並用蜂蜜調和，然後服用，這個病就能治好。』 世尊說：『很好！正如你所說，如果這個人能得到這種藥，也不會死。這個人今天死了，會投生到哪裡呢？』 當時，梵志聽了這話，又拿起頭骨敲擊，對世尊說：『這個人死後會投生到三惡道，不會投生到善道。』 世尊說：『是的，梵志！正如你所說，他會投生到三惡道，不會投生到善道。』
English version (4) Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in Rājagṛha, together with a large assembly of five hundred monks. At that time, the World-Honored One arose from his quiet chamber and descended Mount Gṛdhrakūṭa, and, taking the Brahmin Deer-Head with him, gradually approached the great charnel ground. Then, the World-Honored One took a dead person's skull and handed it to the Brahmin, saying: 'You, Brahmin! Are skilled in astrology, and also in medicine, able to cure all diseases, understand all realms of existence, and also know the causes of people's deaths. I now ask you, whose skull is this? Is it male or female? And from what illness did he die?' At that time, the Brahmin took the skull and examined it repeatedly, and then tapped it with his hand, and said to the World-Honored One: 'This is a man's skull, not a woman's.' The World-Honored One said: 'Indeed, Brahmin! As you say, this is a man, not a woman.' The World-Honored One asked: 'From what did he die?' The Brahmin again tapped the skull with his hand, and said to the World-Honored One: 'This is because various diseases accumulated, and he died from pain all over his body.' The World-Honored One said: 'What method should be used to cure it?' The Brahmin Deer-Head said to the Buddha: 'One should take the fruit of the haritaki, mix it with honey, and then take it. This disease will be cured.' The World-Honored One said: 'Excellent! As you say, if this person had obtained this medicine, he would not have died. Where will this person be reborn, having died today?' At that time, the Brahmin, having heard this, again took the skull and tapped it, and said to the World-Honored One: 'This person, having died, will be reborn in the three evil realms, not in a good realm.' The World-Honored One said: 'Indeed, Brahmin! As you say, he will be reborn in the three evil realms, not in a good realm.'
。」
是時，世尊復更捉一髑髏授與梵志，問梵志曰：「此是何人，男耶？女耶？」
是時，梵志復以手擊之，白世尊言：「此髑髏，女人身也。」
世尊告曰：「由何疹病致此命終？」
是時，鹿頭梵志復以手擊之，白世尊言：「此女人懷妊故致命終。」
世尊告曰：「此女人者，由何命終？」
梵志白佛：「此女人者，產月未滿，復以產兒故致命終。」
世尊告曰：「善哉！善哉！梵志！如汝所言。又彼懷妊，以何方治？」
梵志白佛：「如此病者，當須好酥醍醐，服之則差。」
世尊告曰：「如是，如是，如汝所言。今此女人以取命終，為生何處？」
梵志白佛：「此女人以取命終，生畜生中。」
世尊告曰：「善哉！善哉！梵志！如汝所言。」
是時，世尊復更捉一髑髏授與梵志，問梵志曰：「男耶？女耶？」
是時，梵志復以手擊之，白世尊言：「此髑髏者，男子之身。」
世尊告曰：「善哉！善哉！如汝所言。由何疹病致此命終？」
梵志復以手擊之，白世尊言：「此人命終飲食過差，又遇暴下，故致命終。」
世尊告曰：「此病以何方治？」
梵志白佛：「三日之中絕糧不食，便得除愈
這時，世尊又拿起一個頭骨遞給梵志，問梵志說：『這是什麼人，是男的還是女的？』 這時，梵志又用手敲擊頭骨，告訴世尊說：『這個頭骨，是女人的身體。』 世尊說：『因為什麼疾病導致她死亡？』 這時，鹿頭梵志又用手敲擊頭骨，告訴世尊說：『這個女人因為懷孕而死亡。』 世尊說：『這個女人，因為什麼而死亡？』 梵志告訴佛說：『這個女人，因為生產月份未滿，又因為生孩子而死亡。』 世尊說：『好啊！好啊！梵志！正如你所說。那麼她懷孕時，用什麼方法治療？』 梵志告訴佛說：『這樣的病，應當需要好的酥油醍醐，服用它就會好。』 世尊說：『是這樣，是這樣，正如你所說。現在這個女人已經死亡，會投生到哪裡？』 梵志告訴佛說：『這個女人已經死亡，會投生到畜生道中。』 世尊說：『好啊！好啊！梵志！正如你所說。』 這時，世尊又拿起一個頭骨遞給梵志，問梵志說：『是男的還是女的？』 這時，梵志又用手敲擊頭骨，告訴世尊說：『這個頭骨，是男子的身體。』 世尊說：『好啊！好啊！正如你所說。因為什麼疾病導致他死亡？』 梵志又用手敲擊頭骨，告訴世尊說：『這個人因為飲食過度，又遇到暴瀉，所以死亡。』 世尊說：『這種病用什麼方法治療？』 梵志告訴佛說：『三天之內斷絕糧食不吃，就會痊癒。』
At that time, the World Honored One again took a skull and handed it to the Brahmin, asking the Brahmin, 'Whose is this, a man or a woman?' At that time, the Brahmin again tapped the skull with his hand and told the World Honored One, 'This skull is from a woman's body.' The World Honored One said, 'What illness caused her death?' At that time, the Deer-headed Brahmin again tapped the skull with his hand and told the World Honored One, 'This woman died because of pregnancy.' The World Honored One said, 'This woman, what caused her death?' The Brahmin told the Buddha, 'This woman died because her delivery month was not full, and also because of giving birth to a child.' The World Honored One said, 'Good! Good! Brahmin! Just as you said. Then when she was pregnant, what method was used to treat her?' The Brahmin told the Buddha, 'For such an illness, one should need good ghee and clarified butter, and taking it will cure it.' The World Honored One said, 'It is so, it is so, just as you said. Now that this woman has died, where will she be reborn?' The Brahmin told the Buddha, 'This woman has died and will be reborn in the animal realm.' The World Honored One said, 'Good! Good! Brahmin! Just as you said.' At that time, the World Honored One again took a skull and handed it to the Brahmin, asking the Brahmin, 'Is it a man or a woman?' At that time, the Brahmin again tapped the skull with his hand and told the World Honored One, 'This skull is from a man's body.' The World Honored One said, 'Good! Good! Just as you said. What illness caused his death?' The Brahmin again tapped the skull with his hand and told the World Honored One, 'This person died because of excessive eating and also encountering severe diarrhea.' The World Honored One said, 'What method is used to treat this illness?' The Brahmin told the Buddha, 'Within three days, if one abstains from food, one will be cured.'
。」
世尊告曰：「善哉！善哉！如汝所言。此人命終，為生何處？」
是時，梵志復以手擊之，白世尊言：「此人命終生餓鬼中。所以然者，意想著水故。」
世尊告曰：「善哉！善哉！如汝所言。」
爾時，世尊復更捉一髑髏授與梵志，問梵志曰：「男耶？女耶？」
是時，梵志復以手擊之，白世尊言：「此髑髏者，女人之身。」
世尊告曰：「善哉！善哉！如汝所言。此人命終由何疹病？」
梵志復以手擊之，白世尊言：「當產之時以取命終。」
世尊告曰：「云何當產之時以取命終？」
梵志復以手擊之，白世尊言：「此女人身，氣力虛竭，又復飢餓以致命終。」
世尊告曰：「此人命終，為生何處？」
是時，梵志復以手擊之，白世尊言：「此人命終生於人道。」
世尊告曰：「夫餓死之人慾生善處者，此事不然，生三惡趣者可有此理。」
是時，梵志復以手擊之，白世尊言：「此女人者，持戒完具而取命終。」
世尊告曰：「善哉！善哉！如汝所言，彼女人身，持戒完具致此命終。所以然者，夫有男子、女人，禁戒完具者，設命終時，當墮二趣：若天上、人中
世尊說：『好啊！好啊！正如你所說。這個人死後，會投生到哪裡呢？』 這時，婆羅門又用手敲擊頭骨，對世尊說：『這個人死後投生到餓鬼道中。之所以這樣，是因為他心裡想著水。』 世尊說：『好啊！好啊！正如你所說。』 這時，世尊又拿起另一個頭骨遞給婆羅門，問婆羅門說：『這是男的還是女的？』 這時，婆羅門又用手敲擊頭骨，對世尊說：『這個頭骨是女人的。』 世尊說：『好啊！好啊！正如你所說。這個人死後是因為什麼疾病？』 婆羅門又用手敲擊頭骨，對世尊說：『是在生產的時候死的。』 世尊說：『為什麼說是在生產的時候死的呢？』 婆羅門又用手敲擊頭骨，對世尊說：『這個女人身體虛弱，又飢餓而死。』 世尊說：『這個人死後，會投生到哪裡呢？』 這時，婆羅門又用手敲擊頭骨，對世尊說：『這個人死後投生到人道。』 世尊說：『餓死的人想要投生到善處，這是不可能的，投生到三惡道倒是有可能。』 這時，婆羅門又用手敲擊頭骨，對世尊說：『這個女人是持戒圓滿而死的。』 世尊說：『好啊！好啊！正如你所說，這個女人是持戒圓滿而死的。之所以這樣，是因為凡是男子、女人，持戒圓滿的，如果死的時候，會墮入兩道：要麼天上，要麼人間。』
The World Honored One said, 'Excellent! Excellent! Just as you have said. Where will this person be reborn after death?' At that time, the Brahmin again struck the skull with his hand and said to the World Honored One, 'This person is reborn in the realm of hungry ghosts after death. The reason for this is that he was thinking of water.' The World Honored One said, 'Excellent! Excellent! Just as you have said.' Then, the World Honored One took another skull and handed it to the Brahmin, asking him, 'Is this male or female?' At that time, the Brahmin again struck the skull with his hand and said to the World Honored One, 'This skull belongs to a woman.' The World Honored One said, 'Excellent! Excellent! Just as you have said. What illness did this person die from?' The Brahmin again struck the skull with his hand and said to the World Honored One, 'She died during childbirth.' The World Honored One said, 'Why do you say she died during childbirth?' The Brahmin again struck the skull with his hand and said to the World Honored One, 'This woman's body was weak, and she died from hunger.' The World Honored One said, 'Where will this person be reborn after death?' At that time, the Brahmin again struck the skull with his hand and said to the World Honored One, 'This person is reborn in the human realm after death.' The World Honored One said, 'It is not possible for a person who died of starvation to be reborn in a good place; it is more likely that they would be reborn in the three evil realms.' At that time, the Brahmin again struck the skull with his hand and said to the World Honored One, 'This woman died with her precepts fully observed.' The World Honored One said, 'Excellent! Excellent! Just as you have said, this woman died with her precepts fully observed. The reason for this is that any man or woman who fully observes the precepts, if they die, will fall into two realms: either heaven or the human realm.'
。」
爾時，世尊復捉一髑髏授與梵志，問曰：「男耶？女耶？」
是時，梵志復以手擊之，白世尊言：「此髑髏者，男子之身。」
世尊告曰：「善哉！善哉！如汝所言者，此人由何疹病致此命終？」
梵志復以手擊之，白世尊言：「此人無病，為人所害故致命終。」
世尊告曰：「善哉！善哉！如汝所言，為人所害故致命終。」世尊告曰：「此人命終，為生何處？」
是時，梵志復以手擊之，白世尊言：「此人命終生善處天上。」
世尊告曰：「如汝所言，前論、后論而不相應。」
梵志白佛：「以何緣本而不相應？」
世尊告曰：「諸有男女之類，為人所害而取命終，盡生三惡趣，汝云何言生善處天上乎？」
梵志復以手擊之，白世尊言：「此人奉持五戒，兼行十善，故致命終生善處天上。」
世尊告曰：「善哉！善哉！如汝所言，持戒之人無所觸犯，生善處天上。」
世尊復重告曰：「此人為持幾戒而取命終？」
是時，梵志復專精一意無他異想，以手擊之，白世尊言：「持一戒耶？非耶？二、三、四、五耶？非耶？然此人持八關齋法而取命終。」
世尊告曰：「善哉！善哉！如汝所言，持八關齋而取命終
現代漢語譯本 這時，世尊又拿起一個頭骨遞給婆羅門，問道：『這是男的還是女的？』 當時，婆羅門又用手敲擊頭骨，對世尊說：『這個頭骨是男人的。』 世尊說：『好啊！好啊！正如你所說，這個人是因什麼疾病而死的呢？』 婆羅門又用手敲擊頭骨，對世尊說：『這個人沒有生病，是被他人所害而死的。』 世尊說：『好啊！好啊！正如你所說，是被他人所害而死的。』世尊又說：『這個人死後，會投生到哪裡呢？』 當時，婆羅門又用手敲擊頭骨，對世尊說：『這個人死後會投生到善處，也就是天上。』 世尊說：『正如你所說，你前面的說法和後面的說法並不一致。』 婆羅門問佛：『為什麼會不一致呢？』 世尊說：『凡是男女之類，被他人所害而死的，都會投生到三惡道，你為什麼說他會投生到善處，也就是天上呢？』 婆羅門又用手敲擊頭骨，對世尊說：『這個人奉持五戒，兼修十善，所以死後會投生到善處，也就是天上。』 世尊說：『好啊！好啊！正如你所說，持戒的人沒有犯戒，會投生到善處，也就是天上。』 世尊又重複說道：『這個人是持守幾條戒律而死的呢？』 當時，婆羅門又專心致志，沒有其他想法，用手敲擊頭骨，對世尊說：『是持一條戒嗎？不是。是二、三、四、五條嗎？不是。這個人是持守八關齋法而死的。』 世尊說：『好啊！好啊！正如你所說，是持守八關齋法而死的。』
English version At that time, the World Honored One again took a skull and handed it to the Brahmin, asking: 'Is this male or female?' Then, the Brahmin again struck the skull with his hand and said to the World Honored One: 'This skull is from a man.' The World Honored One said: 'Good! Good! As you say, what illness did this person die from?' The Brahmin again struck the skull with his hand and said to the World Honored One: 'This person was not ill, but was killed by others and thus died.' The World Honored One said: 'Good! Good! As you say, he was killed by others and thus died.' The World Honored One then said: 'Where will this person be reborn after death?' At that time, the Brahmin again struck the skull with his hand and said to the World Honored One: 'This person will be reborn in a good place, in heaven.' The World Honored One said: 'As you say, your previous statement and your later statement do not correspond.' The Brahmin asked the Buddha: 'Why do they not correspond?' The World Honored One said: 'All those, whether male or female, who are killed by others and die, are reborn in the three evil realms. Why do you say that he will be reborn in a good place, in heaven?' The Brahmin again struck the skull with his hand and said to the World Honored One: 'This person observed the five precepts and also practiced the ten good deeds, so after death he will be reborn in a good place, in heaven.' The World Honored One said: 'Good! Good! As you say, a person who observes the precepts without transgression will be reborn in a good place, in heaven.' The World Honored One repeated: 'How many precepts did this person observe when he died?' At that time, the Brahmin again focused his mind, without other thoughts, struck the skull with his hand, and said to the World Honored One: 'Did he observe one precept? No. Two, three, four, or five? No. This person observed the eight precepts of fasting when he died.' The World Honored One said: 'Good! Good! As you say, he observed the eight precepts of fasting when he died.'
。」
爾時，東方境界普香山南有優陀延比丘，于無餘涅槃界而取般涅槃。爾時，世尊屈申臂頃，往取彼髑髏來授與梵志，問梵志曰：「男耶？女耶？」
是時，梵志復以手擊之，白世尊言：「我觀此髑髏，元本亦復非男，又復非女。所以然者，我觀此髑髏，亦不見生，亦不見斷，亦不見周旋往來。所以然者，觀八方上下，都無音向。我今，世尊！未審此人是誰髑髏？」
世尊告曰：「止！止！梵志！汝竟不識是誰髑髏？汝當知之，此髑髏者，無終、無始、亦無生死，亦無八方、上下所可適處，此是東方境界普香山南優陀延比丘，于無餘涅槃界取般涅槃，是阿羅漢之髑髏也。」
爾時，梵志聞此語已，嘆未曾有，即白佛言：「我今觀此蟻子之蟲，所從來處，皆悉知之，鳥獸音向即能別知，此是雄，此是雌。然我觀此阿羅漢，永無所見，亦不見來處，亦不見去處，如來正法甚為奇特！所以然者，諸法之本出於如來神口，然阿羅漢出於經法之本。」
世尊告曰：「如是，梵志！如汝所言，諸法之本出如來口，正使諸天、世人、魔、若魔天，終不能知羅漢所趣
現代漢語譯本 當時，在東方普香山南邊，有一位名叫優陀延的比丘，他在無餘涅槃的境界中進入了般涅槃。那時，世尊伸屈手臂的瞬間，就取來了他的頭骨，交給梵志，問梵志說：『這是男性的頭骨還是女性的頭骨？』 這時，梵志又用手敲擊頭骨，對世尊說：『我觀察這個頭骨，它原本既不是男性，也不是女性。之所以這樣說，是因為我觀察這個頭骨，既看不到它的生，也看不到它的滅，也看不到它的周旋往來。之所以這樣說，是因為我觀察八方上下，都沒有任何音訊。我現在，世尊！不知道這究竟是誰的頭骨？』 世尊告訴他說：『停止！停止！梵志！你竟然不認識這是誰的頭骨嗎？你應該知道，這個頭骨，無始無終，也沒有生死，也沒有八方上下可以去的地方。這是東方普香山南邊的優陀延比丘，在無餘涅槃的境界中進入般涅槃，這是阿羅漢的頭骨。』 當時，梵志聽到這話后，驚歎從未有過，立即對佛說：『我現在觀察螞蟻之類的蟲子，它們從哪裡來，我都知道；鳥獸的叫聲，我都能分辨，知道哪個是雄性，哪個是雌性。然而我觀察這位阿羅漢，卻什麼也看不到，既看不到他的來處，也看不到他的去處，如來的正法真是太奇特了！之所以這樣，是因為一切法的根本都出自如來的神口，而阿羅漢則出自經法的根本。』 世尊告訴他說：『是的，梵志！正如你所說，一切法的根本都出自如來的口，即使是諸天、世人、魔、或者魔天，最終也不能知道羅漢所去的地方。』
English version At that time, in the southern part of Mount Puxiang in the east, there was a Bhikkhu named Udayana, who entered Parinirvana in the realm of Nirupadhishesha Nirvana. Then, in the time it took the World Honored One to bend and stretch his arm, he took the skull and gave it to the Brahmin, asking him, 'Is this the skull of a male or a female?' At this time, the Brahmin struck the skull with his hand again and said to the World Honored One, 'I observe this skull, and it is originally neither male nor female. The reason for this is that I observe this skull and see neither its birth nor its death, nor its coming and going. The reason for this is that I observe the eight directions, up and down, and there is no sound or direction. Now, World Honored One! I do not know whose skull this is?' The World Honored One said, 'Stop! Stop! Brahmin! Do you not recognize whose skull this is? You should know that this skull has no beginning and no end, no birth and death, and no place to go in the eight directions, up and down. This is the skull of Bhikkhu Udayana from the southern part of Mount Puxiang in the east, who entered Parinirvana in the realm of Nirupadhishesha Nirvana. This is the skull of an Arhat.' At that time, when the Brahmin heard these words, he marveled at what he had never heard before and immediately said to the Buddha, 'Now I observe insects like ants, and I know where they come from; I can distinguish the sounds of birds and beasts, and know which are male and which are female. However, when I observe this Arhat, I see nothing, neither his coming nor his going. The Tathagata's Dharma is truly extraordinary! The reason for this is that the root of all dharmas comes from the divine mouth of the Tathagata, while the Arhat comes from the root of the scriptures.' The World Honored One said, 'Yes, Brahmin! As you have said, the root of all dharmas comes from the mouth of the Tathagata, and even the gods, people, demons, or demon gods cannot ultimately know where an Arhat goes.'
。」
爾時，梵志頭面禮足，白世尊言：「我能盡知九十六種道所趣曏者，皆悉知之；如來之法所趣曏者，不能分別，唯愿世尊得在道次。」
世尊告曰：「善哉！梵志！快修梵行，亦無有人知汝所趣向處。」
爾時，梵志即得出家學道，在閑靜之處，思惟道術。所謂族姓子，剃除鬚髮，著三法衣，生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。是時，梵志即成阿羅漢。
爾時，尊者鹿頭白世尊言：「我今以知阿羅漢行所修之法。」
世尊告曰：「汝云何知阿羅漢之行？」
鹿頭白佛：「今有四種之界。云何為四？地界、水界、火界、風界。是謂，如來！有此四界。彼時人命終，地即自屬地，水即自屬水，火即自屬火，風即自屬風。」
世尊告曰：「云何，比丘！今有幾界？」
鹿頭白佛：「其實四界，義有八界。」
世尊告曰：「云何四界，義有八界？」
鹿頭白佛：「今有四界。云何四界？地、水、火、風，是謂四界。彼云何義有八界？地界有二種，或內地、或外地。彼云何名為內地種？發、毛、爪、齒、身體、面板、筋、骨、髓、腦、腸、胃、肝、膽、脾、腎，是謂名為內地種。云何為外地種？諸有堅牢者，此名為外地種
當時，婆羅門低下頭，以頭面禮拜佛足，對世尊說：『我能完全知曉九十六種道所趨向之處，全都知曉；但如來的佛法所趨向之處，我卻不能分辨，只希望世尊能讓我明白修道的次第。』 世尊告訴他說：『很好！婆羅門！你精進修行梵行，也沒有人知道你所趨向的地方。』 當時，婆羅門就出家學道，在清靜的地方，思惟修道的方法。這位族姓子，剃除了鬚髮，穿上三法衣，生死已經斷絕，梵行已經建立，該做的已經做完，不再受輪迴，如實地知道。這時，婆羅門就成了阿羅漢。 當時，尊者鹿頭對世尊說：『我現在已經知道阿羅漢所修行的法。』 世尊問：『你是如何知道阿羅漢的修行的？』 鹿頭對佛說：『現在有四種界。哪四種呢？地界、水界、火界、風界。世尊，這就是這四界。當人命終時，地就歸於地，水就歸於水，火就歸於火，風就歸於風。』 世尊問：『比丘，現在有幾界？』 鹿頭對佛說：『實際上是四界，但從意義上來說有八界。』 世尊問：『為什麼說四界，從意義上來說有八界呢？』 鹿頭對佛說：『現在有四界。哪四界呢？地、水、火、風，這就是四界。那為什麼說從意義上來說有八界呢？地界有兩種，或者說內地的，或者說外地的。什麼是內地的呢？頭髮、毛髮、指甲、牙齒、身體、面板、筋、骨、髓、腦、腸、胃、肝、膽、脾、腎，這些叫做內地的。什麼是外地的呢？凡是堅硬牢固的，都叫做外地的。』
At that time, the Brahmin bowed his head, prostrated himself at the feet of the World-Honored One, and said to the World-Honored One, 'I am able to fully know where the ninety-six paths lead, I know them all; but where the Dharma of the Tathagata leads, I cannot distinguish, I only wish that the World-Honored One would allow me to understand the order of cultivation.' The World-Honored One told him, 'Excellent! Brahmin! You diligently cultivate the Brahma-faring, and no one knows where you are heading.' At that time, the Brahmin immediately left home to study the Way, in a quiet place, contemplating the methods of cultivation. This son of a good family, having shaved his head and beard, and donned the three Dharma robes, had ended birth and death, established the Brahma-faring, completed what needed to be done, and would no longer be reborn, knowing this as it truly is. At this time, the Brahmin became an Arhat. At that time, the Venerable Deer-Head said to the World-Honored One, 'I now know the Dharma that Arhats practice.' The World-Honored One asked, 'How do you know the practice of Arhats?' Deer-Head said to the Buddha, 'Now there are four elements. What are the four? The earth element, the water element, the fire element, and the wind element. World-Honored One, these are the four elements. When a person dies, earth returns to earth, water returns to water, fire returns to fire, and wind returns to wind.' The World-Honored One asked, 'Bhikkhu, how many elements are there now?' Deer-Head said to the Buddha, 'In reality there are four elements, but in meaning there are eight elements.' The World-Honored One asked, 'Why do you say there are four elements, but in meaning there are eight elements?' Deer-Head said to the Buddha, 'Now there are four elements. What are the four elements? Earth, water, fire, and wind, these are the four elements. Then why are there eight elements in meaning? The earth element has two kinds, either internal or external. What is the internal earth element? Hair, body hair, nails, teeth, body, skin, tendons, bones, marrow, brain, intestines, stomach, liver, gallbladder, spleen, kidneys, these are called the internal earth element. What is the external earth element? All that is hard and solid is called the external earth element.'
。此名為二地種。
「彼云何為水種？水種有二，或內水種、或外水種。內水種者：唌、唾、淚、尿、血、髓，是謂名為內水種。諸外軟溺物者，此名為外水種。是名二水種。
「彼云何名為火種？然火種有二，或內火、或外火。彼云何名為內火？所食之物，皆悉消化無有遺余，此名為內火。云何名為外火？諸外物熱盛物，此名為外火種。
「云何名為風種？又風種有二，或有內風、或有外風。所謂唇內之風、眼風、頭風、出息風、入息風，一切支節之間風，此名為內風。彼云何名為外風？所謂輕飄動搖、速疾之物，此名為外風。是謂，世尊！有二種，其實有四，數有八。如是，世尊！我觀此義，人若命終時，四種各歸其本。」
世尊告曰：「無常之法亦不與有常並。所以然者，地種有二，或內、或外。爾時，內地種是無常法、變易之法；外地種者，恒住、不變易。是謂地有二種，不與有常、無常相應。餘三大者亦復如是，不與有常、無常共相應。是故，鹿頭！雖有八種，其實有四。如是，鹿頭，當作是學。」
爾時，鹿頭聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「今有四大廣演之義
現代漢語譯本：這被稱為二地種。 現代漢語譯本：『什麼是水種呢？水種有兩種，一種是內水種，一種是外水種。內水種是指：痰、唾液、眼淚、尿液、血液、骨髓，這些被稱為內水種。而那些外在的柔軟潮濕之物，則被稱為外水種。這就是兩種水種。』 現代漢語譯本：『什麼是火種呢？火種也有兩種，一種是內火，一種是外火。什麼是內火呢？就是所吃的東西，都能被消化乾淨，沒有剩餘，這被稱為內火。什麼是外火呢？就是外在的那些熱力強盛的東西，這被稱為外火種。』 現代漢語譯本：『什麼是風種呢？風種也有兩種，一種是內風，一種是外風。所謂唇內的風、眼風、頭風、呼出的氣息、吸入的氣息，以及身體各處關節之間的風，這些被稱為內風。什麼是外風呢？就是那些輕飄動搖、快速移動的東西，這被稱為外風。世尊！這就是兩種風種，實際上有四種，數量上有八種。世尊！我這樣理解，人如果去世，四種元素各自迴歸其本源。』 現代漢語譯本：世尊說：『無常的法則不會與常住的法則並存。為什麼呢？因為地種有兩種，一種是內在的，一種是外在的。那時，內在的地種是無常的法則，是會變化的法則；而外在的地種，則是恒常不變的。這就是說地種有兩種，不與常住或無常相應。其餘的三大元素也是如此，不與常住或無常相應。所以，鹿頭！雖然有八種，實際上只有四種。鹿頭，你應當這樣學習。』 現代漢語譯本：當時，鹿頭聽了佛陀所說，歡喜地接受並奉行。 現代漢語譯本：（五） 現代漢語譯本：我聽聞是這樣的： 現代漢語譯本：一時，佛陀在舍衛國的祇樹給孤獨園。 現代漢語譯本：當時，世尊告訴眾比丘：『現在有四大元素廣為演說的意義』
English version: This is called the two earth elements. English version: 'What is the water element? There are two kinds of water elements, one is the internal water element, and the other is the external water element. The internal water element refers to: phlegm, saliva, tears, urine, blood, and marrow, these are called internal water elements. And those external soft and moist things are called external water elements. These are the two kinds of water elements.' English version: 'What is the fire element? There are also two kinds of fire elements, one is internal fire, and the other is external fire. What is internal fire? It is that which digests everything that is eaten, leaving nothing remaining, this is called internal fire. What is external fire? It is those external things that are intensely hot, this is called the external fire element.' English version: 'What is the wind element? There are also two kinds of wind elements, one is internal wind, and the other is external wind. The so-called wind within the lips, eye wind, head wind, exhaled breath, inhaled breath, and the wind between all the joints of the body, these are called internal wind. What is external wind? It is those things that are light, fluttering, and moving quickly, this is called external wind. World Honored One! These are the two kinds of wind elements, actually there are four, and in number there are eight. World Honored One! This is how I understand it, when a person dies, the four elements each return to their origin.' English version: The World Honored One said: 'The law of impermanence does not coexist with the law of permanence. Why is that? Because there are two kinds of earth elements, one is internal, and the other is external. At that time, the internal earth element is the law of impermanence, the law of change; while the external earth element is constant and unchanging. This means that there are two kinds of earth elements, not corresponding to permanence or impermanence. The other three great elements are also the same, not corresponding to permanence or impermanence. Therefore, Deer Head! Although there are eight kinds, in reality there are only four. Deer Head, you should learn in this way.' English version: At that time, Deer Head heard what the Buddha said, and joyfully accepted and practiced it. English version: (Five) English version: Thus have I heard: English version: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. English version: At that time, the World Honored One told the monks: 'Now there is the meaning of the four great elements being widely expounded.'
。云何為四？所謂契經、律、阿毗曇、戒，是謂為四。比丘當知，若有比丘從東方來，誦經、持法，奉行禁戒，彼便作是語：『我能誦經、持法，奉行禁戒，博學多聞。』正使彼比丘有所說者，不應承受，不足篤信，當取彼比丘而共論議，案法共論。
「云何案法共論？所謂案法論者，此四大廣演之論，是謂契經、律、阿毗曇、戒，當向彼比丘說契經、布現律、分別法。正使說契經時，布現律、分別法時，若彼布現，所謂與契經相應，律、法相應者，便受持之。設不與契經、律、阿毗曇相應者，當報彼人作是語：『卿當知之，此非如來所說。然卿所說者，非正經之本。所以然者，我今說契經、律、阿毗曇都不與相應。』以不相應，當問戒行，設不與戒行相應者，當語彼人：『此非如來之藏也。』即當發遣使去，此名初演大義之本。
「複次，比丘！若有比丘從南方來，而作是語：『我能誦經、持法，奉行禁戒，博學多聞。』正使比丘有所說，不應承受，不足篤信，當取彼比丘而共論議。正使比丘有所說不與義相應者，當發遣之。設與義相應者，當報彼人曰：『此是義說，非正經本。』爾時，當取彼義勿受經本。所以然者，義者解經之源，是謂第二演大義之本
現代漢語譯本：什麼是四種依據？即所謂契經、律、阿毗曇、戒，這被稱為四種依據。比丘應當知道，如果有比丘從東方來，誦讀經典、持守佛法、奉行戒律，他便會這樣說：『我能誦讀經典、持守佛法、奉行戒律，博學多聞。』即使那位比丘有所說，也不應輕易接受，不應完全相信，應當請那位比丘來共同討論，依據佛法共同辯論。 現代漢語譯本：如何依據佛法共同辯論？所謂依據佛法辯論，就是這四大廣泛闡述的論述，即契經、律、阿毗曇、戒。應當向那位比丘宣說契經、展示律、分別法。即使在宣說契經時，展示律、分別法時，如果他所展示的與契經相應，與律、法相應，就應當接受並持守。如果與契經、律、阿毗曇不相應，就應當告訴他：『你應當知道，這不是如來所說的。你所說的，不是正經的原本。』之所以這樣說，是因為我所說的契經、律、阿毗曇都與你的不相應。因為不相應，應當詢問他的戒行，如果與戒行不相應，就應當告訴他：『這不是如來的教藏。』就應當打發他離開，這稱為初次闡述大義的根本。 現代漢語譯本：其次，比丘！如果有比丘從南方來，並且這樣說：『我能誦讀經典、持守佛法、奉行戒律，博學多聞。』即使那位比丘有所說，也不應輕易接受，不應完全相信，應當請那位比丘來共同討論。即使那位比丘有所說不與義理相應，就應當打發他離開。如果與義理相應，就應當告訴他：『這是義理的闡述，不是正經的原本。』這時，應當接受他的義理，不要接受他的經本。之所以這樣，是因為義理是理解經典的源泉，這稱為第二次闡述大義的根本。
English version: What are the four? They are the so-called Sutra, Vinaya, Abhidhamma, and precepts; these are called the four. Monks should know that if a monk comes from the east, reciting scriptures, upholding the Dharma, and practicing the precepts, he will say: 'I can recite scriptures, uphold the Dharma, practice the precepts, and am learned and knowledgeable.' Even if that monk says something, it should not be readily accepted, nor should it be fully believed. One should invite that monk to discuss together and debate according to the Dharma. English version: How to debate together according to the Dharma? The so-called debating according to the Dharma refers to these four great and extensive discourses, namely the Sutra, Vinaya, Abhidhamma, and precepts. One should explain the Sutra to that monk, present the Vinaya, and distinguish the Dharma. Even when explaining the Sutra, presenting the Vinaya, and distinguishing the Dharma, if what he presents is in accordance with the Sutra, in accordance with the Vinaya and Dharma, then it should be accepted and upheld. If it does not accord with the Sutra, Vinaya, and Abhidhamma, then one should tell him: 'You should know that this is not what the Tathagata said. What you say is not the original of the correct scripture.' The reason for this is that what I say, the Sutra, Vinaya, and Abhidhamma, do not accord with yours. Because it does not accord, one should inquire about his conduct in precepts. If it does not accord with his conduct in precepts, then one should tell him: 'This is not the treasury of the Tathagata.' Then one should send him away. This is called the first foundation of expounding the great meaning. English version: Furthermore, monks! If a monk comes from the south and says: 'I can recite scriptures, uphold the Dharma, practice the precepts, and am learned and knowledgeable.' Even if that monk says something, it should not be readily accepted, nor should it be fully believed. One should invite that monk to discuss together. Even if what that monk says does not accord with the meaning, one should send him away. If it accords with the meaning, then one should tell him: 'This is an explanation of the meaning, not the original of the correct scripture.' At this time, one should accept his meaning but not accept his scripture. The reason for this is that the meaning is the source of understanding the scriptures. This is called the second foundation of expounding the great meaning.
。
「複次，比丘！若有比丘從西方來，誦經、持法，奉行禁戒，博學多聞。當向彼比丘說契經、律、阿毗曇，然彼比丘正解味，不解義，當語彼比丘作是語：『我等不明此語，為是如來所說也？為非也？』正使說契經、律、阿毗曇時，解味不解義，雖聞彼比丘所說，亦不足譽善，亦不足言惡。復以戒行而問之，設與相應者念承受之。所以然者，戒行與味相應，義不可明故，是謂第三演義也。
「複次，比丘！若有比丘從北方來，誦經、持法，奉行禁戒：『諸賢，有疑難者，便來問義，我當與汝說之。』設彼比丘有所說者，不足承受，不足諷誦，然當向彼比丘問契經、律、阿毗曇、戒，共相應者，便當問義。若復與義相應，便當嘆譽彼比丘：『善哉！善哉！賢士！此真是如來所說。義不錯亂，盡與契經、律、阿毗曇、戒共相應。』當以法供養得彼比丘。所以然者，如來恭敬法故，其有供養法者，則恭敬我已。其觀法者，則觀我已。有法則有我已，有法則有比丘僧，有法則有四部之眾，有法則有四姓在世。所以然者，由法在世，則賢劫中有大威王出世，從是已來便有四姓在世。若法在世，便有四姓在世：剎利、婆羅門、工師、居士種。若法在世者，便有轉輪聖王位不絕
現代漢語譯本： 『再者，比丘們！如果有比丘從西方來，誦讀經典、持守佛法、奉行戒律、博學多聞。應當向那位比丘講述契經、律藏、阿毗曇，然而那位比丘只理解字面意思，不理解深層含義，應當告訴那位比丘這樣說：『我們不明白這些話，是如來所說的嗎？還是不是呢？』即使在講述契經、律藏、阿毗曇時，只理解字面意思而不理解深層含義，即使聽了那位比丘所說，也不值得稱讚好，也不值得說不好。再用戒律行為來詢問他，如果與戒律行為相符，就考慮接受他的說法。之所以這樣，是因為戒律行為與字面意思相符，而深層含義無法明確，這就是第三種闡釋義理的方法。 『再者，比丘們！如果有比丘從北方來，誦讀經典、持守佛法、奉行戒律：『各位賢者，如果有疑問，就來問我，我將為你們解答。』如果那位比丘所說的，不值得接受，不值得誦讀，然而應當向那位比丘詢問契經、律藏、阿毗曇、戒律，如果與這些相符，就應當詢問深層含義。如果又與深層含義相符，就應當讚歎那位比丘：『太好了！太好了！賢士！這真是如來所說的。深層含義沒有錯亂，完全與契經、律藏、阿毗曇、戒律相符。』應當用佛法來供養那位比丘。之所以這樣，是因為如來恭敬佛法，那些供養佛法的人，就是恭敬我了。那些觀察佛法的人，就是觀察我了。有佛法就有我了，有佛法就有比丘僧團，有佛法就有四部大眾，有佛法就有四姓在世。之所以這樣，是因為由於佛法在世，賢劫中就有大威德的國王出世，從那時起就有四姓在世。如果佛法在世，就有四姓在世：剎帝利、婆羅門、工匠、居士種姓。如果佛法在世，就會有轉輪聖王的王位不會斷絕。
English version: 'Furthermore, bhikkhus! If a bhikkhu comes from the west, reciting scriptures, upholding the Dharma, practicing the precepts, and being learned and wise. One should speak to that bhikkhu about the Suttas, the Vinaya, and the Abhidhamma. However, if that bhikkhu only understands the literal meaning but not the deeper meaning, one should tell that bhikkhu, saying: 『We do not understand these words, are they spoken by the Tathagata or not?』 Even when speaking about the Suttas, the Vinaya, and the Abhidhamma, if one only understands the literal meaning and not the deeper meaning, even if one has heard what that bhikkhu has said, it is not worthy of praise, nor is it worthy of saying it is bad. Then, one should inquire about his conduct in precepts. If it corresponds with the precepts, then consider accepting his words. The reason for this is that conduct in precepts corresponds with the literal meaning, but the deeper meaning cannot be clearly defined. This is the third method of expounding the meaning. 'Furthermore, bhikkhus! If a bhikkhu comes from the north, reciting scriptures, upholding the Dharma, and practicing the precepts: 『Friends, if there are any doubts, come and ask me about the meaning, and I will explain it to you.』 If what that bhikkhu says is not worthy of acceptance, not worthy of recitation, then one should ask that bhikkhu about the Suttas, the Vinaya, the Abhidhamma, and the precepts. If it corresponds with these, then one should ask about the deeper meaning. If it also corresponds with the deeper meaning, then one should praise that bhikkhu: 『Excellent! Excellent! Good sir! This is truly what the Tathagata has spoken. The deeper meaning is not confused, and it completely corresponds with the Suttas, the Vinaya, the Abhidhamma, and the precepts.』 One should offer that bhikkhu with the Dharma. The reason for this is that the Tathagata respects the Dharma. Those who offer the Dharma are respecting me. Those who observe the Dharma are observing me. If there is the Dharma, there is me. If there is the Dharma, there is the Sangha. If there is the Dharma, there are the four assemblies. If there is the Dharma, there are the four castes in the world. The reason for this is that because the Dharma is in the world, in the Bhadrakalpa, a great and powerful king will appear, and from that time on, there will be four castes in the world. If the Dharma is in the world, there will be four castes in the world: Kshatriyas, Brahmins, artisans, and householders. If the Dharma is in the world, the position of the Wheel-Turning Monarch will not be interrupted.'
。若法在世者，便有四天王種、兜術天、艷天、化自在天、他化自在天便在於世。若法在世者，便有欲界天、色界天、無色界天在於世間。若法在世者，便有須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛果、佛乘便現於世。是故，比丘！當善恭敬於法，彼比丘隨時供養，給其所須，當語彼比丘作是語：『善哉！善哉！如汝所言，今日所說者，真是如來所說。』是謂，比丘！有此四大廣演說之義。
「是故，諸比丘！當持心執意行此四事，勿有漏脫。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，王波斯匿清旦集四種兵，乘寶羽之車，往至世尊所，頭面禮足，在一面坐。爾時，世尊問大王曰：「大王！為從何來？又塵土坌體，集四種兵，有何事緣？」
波斯匿王白世尊曰：「今此國界有大賊起，昨夜半，興兵擒獲。然身體疲惓欲還詣宮，然中道復作是念：『我應先至如來所，然後入宮。』以此事緣，寤寐不安；今以壞賊功勞有在，歡喜踴躍，不能自勝，故來至拜跪覲省。設我昨夜不即興兵者，則不獲賊。」
爾時，世尊告曰：「如是。大王！如王所說
現代漢語譯本：如果佛法存在於世，那麼就會有四大天王種族、兜率天、艷天、化自在天、他化自在天存在於世。如果佛法存在於世，那麼就會有欲界天、色界天、無色界天存在於世間。如果佛法存在於世，那麼就會有須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛果、佛乘顯現於世。因此，比丘們！應當好好地恭敬佛法，那些比丘隨時供養，給予他們所需，應當告訴那些比丘說：『太好了！太好了！正如你們所說，今天所說的，真是如來所說。』這就是，比丘們！這有四大廣為宣說的意義。 因此，各位比丘！應當持心執意地實行這四件事，不要有遺漏。就這樣，各位比丘！應當這樣學習。」 當時，各位比丘聽聞佛所說，歡喜地奉行。 （六） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，波斯匿王清晨集結四種軍隊，乘坐寶羽之車，前往世尊所在之處，頭面禮足，在一旁坐下。當時，世尊問大王說：『大王！你從哪裡來？而且塵土滿身，集結四種軍隊，有什麼緣故？』 波斯匿王稟告世尊說：『現在這個國家有大盜出現，昨夜半，我興兵擒獲了他們。然而身體疲憊想要回宮，但在半路又想到：『我應該先到如來那裡，然後再入宮。』因為這件事，我寤寐不安；現在因為剿滅盜賊的功勞，我歡喜踴躍，不能自已，所以前來拜見。如果我昨夜不立即興兵，就抓不到盜賊了。』 當時，世尊告訴他說：『是的。大王！正如你所說』
English version: If the Dharma exists in the world, then there will be the four heavenly king races, the Tusita Heaven, the Yama Heaven, the Nirmāṇarati Heaven, and the Paranirmitavasavartin Heaven in the world. If the Dharma exists in the world, then there will be the Desire Realm Heaven, the Form Realm Heaven, and the Formless Realm Heaven in the world. If the Dharma exists in the world, then there will be the Srotapanna fruit, the Sakrdagamin fruit, the Anagamin fruit, the Arhat fruit, the Pratyekabuddha fruit, and the Buddha Vehicle manifested in the world. Therefore, bhikkhus! You should respectfully honor the Dharma, and those bhikkhus who provide offerings at any time, giving them what they need, should be told: 'Excellent! Excellent! As you have said, what was spoken today is truly what the Tathagata has spoken.' This, bhikkhus! is the meaning of these four great extensive explanations. Therefore, bhikkhus! You should hold your minds and intentions to practice these four things, and do not let them be missed. Thus, bhikkhus! You should learn in this way.' At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. (6) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, King Pasenadi, early in the morning, gathered four kinds of troops, rode in a jeweled chariot, and went to where the World Honored One was, bowed his head to his feet, and sat on one side. At that time, the World Honored One asked the great king, 'Great King! Where have you come from? And why are you covered in dust, having gathered four kinds of troops? What is the reason?' King Pasenadi replied to the World Honored One, 'Now in this kingdom, there are great thieves who have arisen, and last night at midnight, I raised troops and captured them. However, my body is tired and I want to return to the palace, but on the way, I thought: 'I should first go to the Tathagata, and then enter the palace.' Because of this matter, I was restless; now, because of the merit of destroying the thieves, I am joyful and cannot contain myself, so I have come to pay my respects. If I had not immediately raised troops last night, I would not have captured the thieves.' At that time, the World Honored One said, 'Yes. Great King! As you have said.'
。王當知，此有四事緣本，先苦而後樂。云何為四？清旦早起先苦而後樂；設服油酥先苦而後樂；若服藥時先苦而後樂；家業娉娶先苦而後樂。是謂，大王！有此四事緣本，先苦而後樂。」
爾時，波斯匿王白世尊言：「世尊所說誠得其宜，有此四事緣本，先苦而後樂。所以然者，如我今日觀此四事，如掌觀珠，皆是先苦而後樂義。」
爾時，世尊與波斯匿王說微妙之法，發歡喜心。王聞法已，白世尊言：「國事猥多，欲還歸所在。」
世尊告曰：「宜知是時。」
時，波斯匿王即從坐起，頭面禮足，繞佛三匝，便退而去。
王去未久，是時世尊告諸比丘：「今有此四事緣本，先苦后樂。云何為四？修習梵行先苦而後樂；誦習經文先苦而後樂；坐禪念定先苦而後樂；數出入息先苦而後樂。是謂，比丘！行此四事者，先苦而後樂也。其有比丘行此先苦而後樂之法，必應沙門后得果報之樂。
「云何為四？若有比丘勤於此法，無慾惡法，念持喜安，游心初禪，得沙門之樂。複次，有覺、有觀息，內有喜心，專精一意，無覺、無觀，念持喜安，游於二禪，是謂得第二沙門之樂。複次，無念游心於護，恒自覺知，覺身有樂，諸賢聖所喜望者，護念樂，游心三禪，是謂獲第三沙門之樂
現代漢語譯本：國王您應當知道，有四種事情的根源是先苦后樂。哪四種呢？清晨早起是先苦后樂；食用油酥是先苦后樂；服用藥物是先苦后樂；操持家業、娶妻生子是先苦后樂。這就是，大王！這四種事情的根源是先苦后樂。 當時，波斯匿王對世尊說：『世尊所說的確實很恰當，這四種事情的根源確實是先苦后樂。之所以這樣說，是因為我今天觀察這四件事情，就像在手掌中看珠子一樣，都符合先苦后樂的道理。』 當時，世尊為波斯匿王宣說了微妙的佛法，使他心生歡喜。國王聽聞佛法后，對世尊說：『國家事務繁多，我想返回我的住處了。』 世尊告訴他：『您應該知道現在是時候了。』 當時，波斯匿王立即從座位上起身，頭面頂禮佛足，繞佛三圈，然後退下離開了。 國王離開后不久，當時世尊告訴眾比丘：『現在有四種事情的根源是先苦后樂。哪四種呢？修習梵行是先苦后樂；誦習經文是先苦后樂；坐禪入定是先苦后樂；數出入息是先苦后樂。這就是，比丘們！修行這四種事情的人，是先苦后樂的。那些修行這種先苦后樂之法的比丘，必定會得到沙門果報的快樂。』 『哪四種呢？如果有比丘勤于修行此法，沒有貪慾和惡念，保持喜悅和安寧，用心進入初禪，就能得到沙門的快樂。其次，有覺、有觀停止，內心有喜悅，專心一意，沒有覺、沒有觀，保持喜悅和安寧，進入二禪，這就是得到第二種沙門的快樂。再次，沒有雜念，用心守護，始終自覺覺知，覺察到身體的快樂，這是賢聖所喜愛的，守護這種快樂，用心進入三禪，這就是獲得第三種沙門的快樂。
English version: 'King, you should know that there are four things whose origin is first suffering and then joy. What are the four? Getting up early in the morning is first suffering and then joy; eating ghee is first suffering and then joy; taking medicine is first suffering and then joy; managing family affairs and getting married is first suffering and then joy. These are, O King! These four things have their origin in first suffering and then joy.' At that time, King Pasenadi said to the World Honored One: 'What the World Honored One has said is indeed very appropriate, these four things do indeed have their origin in first suffering and then joy. The reason for this is that when I observe these four things today, just like looking at a pearl in the palm of my hand, they all conform to the principle of first suffering and then joy.' At that time, the World Honored One expounded the subtle Dharma to King Pasenadi, causing him to feel joy in his heart. After hearing the Dharma, the king said to the World Honored One: 'State affairs are numerous, I wish to return to my residence.' The World Honored One told him: 'You should know that it is time.' At that time, King Pasenadi immediately rose from his seat, bowed his head to the Buddha's feet, circumambulated the Buddha three times, and then withdrew and left. Not long after the king left, the World Honored One told the bhikkhus: 'Now there are four things whose origin is first suffering and then joy. What are the four? Practicing the Brahma-faring is first suffering and then joy; reciting the scriptures is first suffering and then joy; sitting in meditation is first suffering and then joy; counting the in-and-out breaths is first suffering and then joy. These are, bhikkhus! Those who practice these four things experience first suffering and then joy. Those bhikkhus who practice this Dharma of first suffering and then joy will surely attain the joy of the fruit of a shramana.' 'What are the four? If a bhikkhu diligently practices this Dharma, without desire or evil thoughts, maintaining joy and peace, and enters the first dhyana with his mind, he will attain the joy of a shramana. Furthermore, with the cessation of initial and sustained thought, with joy in the heart, focused on one point, without initial or sustained thought, maintaining joy and peace, and entering the second dhyana, this is attaining the second joy of a shramana. Furthermore, without distractions, guarding the mind, always being self-aware, perceiving the joy of the body, which is what the noble ones desire, guarding this joy, and entering the third dhyana with the mind, this is attaining the third joy of a shramana.'
。複次，苦樂已盡，先無有憂戚之患，無苦無樂，護念清凈，游心四禪，是謂有此四沙門之樂。
「複次，比丘！若有比丘行此先苦后獲沙門四樂之報，斷三結網，成須陀洹不退轉法，必至滅度。複次，比丘！若斷此三結，淫、怒、癡薄，成斯陀含，來至此世，必盡苦際。複次，比丘！若有比丘斷五下分結，成阿那含，于彼般涅槃，不來此世。
「複次，比丘！若有比丘有漏盡，成無漏心解脫、智慧解脫，于現法中身作證而自遊戲：生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。是彼比丘修此先苦之法，后獲沙門四果之樂。
「是故，諸比丘！當求方便，成此先苦而後樂。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四種之人出現於世。云何為四？有似黃藍花沙門；有似邠陀利華沙門；有似柔軟沙門；于柔軟中柔軟沙門。
「彼云何名為似黃藍花沙門？或有一人，斷三結使，成須陀洹不退轉法，必至涅槃，極遲經七死七生；或復家家、一種，猶如黃藍之花朝取暮長
現代漢語譯本：再者，苦樂已經止息，先前沒有憂愁和悲傷的困擾，既無痛苦也無快樂，守護著清凈的念頭，在四禪中游心，這就是所謂的四種沙門之樂。 再者，比丘！如果有比丘修行這種先苦后得沙門四樂的果報，斷除三種束縛，成為須陀洹，不會退轉，必定達到涅槃。再者，比丘！如果斷除了這三種束縛，貪慾、嗔恚、愚癡變得淡薄，成為斯陀含，還會再來這個世間一次，必定會結束痛苦的輪迴。再者，比丘！如果有比丘斷除了五種下分結，成為阿那含，在那個世界入滅，不會再來這個世間。 再者，比丘！如果有比丘漏盡，成就無漏的心解脫、智慧解脫，在現世中親身證悟而自在遊戲：生死已經結束，清凈的修行已經建立，該做的事情已經完成，不再受輪迴，如實地知道這些。這就是那些比丘修行這種先苦之法，後來獲得沙門四果之樂。 因此，各位比丘！應當尋求方便，成就這種先苦而後樂的修行。各位比丘！應當這樣學習。 當時，各位比丘聽了佛的教誨，歡喜地奉行。 （七） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『世間有四種人出現。哪四種呢？有像黃藍花一樣的沙門；有像邠陀利花一樣的沙門；有像柔軟的沙門；在柔軟中更加柔軟的沙門。』 『他們如何被稱為像黃藍花一樣的沙門呢？有的人，斷除了三種束縛，成為須陀洹，不會退轉，必定達到涅槃，最遲經歷七次生死；或者在各個家庭之間，一次又一次地輪迴，就像黃藍花一樣，早上採摘，晚上又生長出來。』
English version: Furthermore, when suffering and pleasure have ceased, there is no prior affliction of sorrow or grief, neither suffering nor pleasure, guarding a pure mind, and dwelling in the four dhyanas, this is what is called the four joys of a śramaṇa. Furthermore, monks! If there is a monk who practices this path of first enduring hardship and then attaining the four joys of a śramaṇa, having severed the three fetters, he becomes a stream-enterer, not subject to regression, and will surely reach Nirvana. Furthermore, monks! If these three fetters are severed, and lust, anger, and delusion become weak, he becomes a once-returner, coming to this world once more, and will surely end the cycle of suffering. Furthermore, monks! If there is a monk who has severed the five lower fetters, he becomes a non-returner, attaining Nirvana in that world, and will not return to this world. Furthermore, monks! If there is a monk who has exhausted all outflows, achieving the liberation of mind and wisdom without outflows, he dwells in the present life, having personally realized it and enjoying it: birth and death have ended, the pure practice has been established, what needed to be done has been done, and he will no longer be reborn, knowing this as it truly is. These are the monks who practice this path of first enduring hardship and then attaining the four fruits of a śramaṇa. Therefore, monks! You should seek the means to achieve this practice of first enduring hardship and then attaining joy. Thus, monks! You should learn in this way. At that time, the monks, having heard the Buddha's teachings, joyfully practiced them. (7) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks: 'There are four kinds of people who appear in the world. What are the four? There are śramaṇas like yellow and blue flowers; there are śramaṇas like bindu-pattra flowers; there are śramaṇas like soft ones; and among the soft ones, there are the softest śramaṇas.' 'How are they called śramaṇas like yellow and blue flowers? There are those who have severed the three fetters, become stream-enterers, not subject to regression, and will surely reach Nirvana, at the latest after seven deaths and seven births; or they may be reborn in various families, again and again, like yellow and blue flowers that are picked in the morning and grow again in the evening.'
。此比丘亦復如是，三結使盡，成須陀洹，不退轉法必至涅槃，極遲至七死七生，若求方便勇猛意者，家家、一種便成道跡，是謂名為黃藍花沙門。
「彼云何名為邠陀利花沙門？或有一人，三結使盡，淫、怒、癡薄，成斯陀含，來至此世盡于苦際。若小遲者，來至此世盡于苦際；若勇猛者，即於此間盡于苦際。猶如邠陀利花，晨朝剖花，向暮萎死，是謂邠陀利花沙門。
「彼云何柔軟沙門？或有一人斷五下分結，成阿那含，即于彼般涅槃，不來此世，是謂柔軟沙門。
「彼云何柔軟中柔軟沙門？或有一人有漏盡，成無漏心解脫、智慧解脫，于現法中自身作證而自遊戲：生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。是謂柔軟中柔軟沙門。
「是謂，比丘！有此四人出現於世。是故，諸比丘！當求方便，于柔軟中作柔軟沙門。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：這位比丘也是如此，斷盡了三種結使，成為須陀洹，不會退轉，必定會達到涅槃，最遲經過七次生死輪迴。如果他尋求方便，勇猛精進，那麼在每一家乞食一次就能成就道果，這被稱為黃藍花沙門。 現代漢語譯本：『那麼，什麼叫做邠陀利花沙門呢？』有這樣一個人，斷盡了三種結使，貪慾、嗔恚、愚癡都變得淡薄，成為斯陀含，會再來這個世界一次，最終結束苦難。如果稍微遲緩一些，他會再來這個世界一次，最終結束苦難；如果他勇猛精進，那麼就在這個世界結束苦難。就像邠陀利花，早晨開放，傍晚凋謝一樣，這被稱為邠陀利花沙門。 現代漢語譯本：『那麼，什麼叫做柔軟沙門呢？』有這樣一個人，斷除了五下分結，成為阿那含，就在那裡入滅，不再來這個世界，這被稱為柔軟沙門。 現代漢語譯本：『那麼，什麼叫做柔軟中的柔軟沙門呢？』有這樣一個人，斷盡了所有煩惱，成就無漏的心解脫和智慧解脫，在現世中親自體驗並證悟：生死已經結束，清凈的修行已經建立，該做的已經完成，不再受輪迴，如實地知道這一切。這被稱為柔軟中的柔軟沙門。 現代漢語譯本：『比丘們，這就是世間出現的四種人。』因此，比丘們！應當尋求方便，成為柔軟中的柔軟沙門。比丘們，應當這樣學習。』 現代漢語譯本：當時，比丘們聽了佛陀的教誨，歡喜地奉行。
English version: This monk is also like this, having exhausted the three fetters, becomes a Stream-enterer, will not regress, and will surely reach Nirvana, at the latest after seven deaths and seven births. If he seeks skillful means and is courageous and diligent, then by begging for alms at each house once, he will achieve the path, this is called the Yellow-Blue Flower Samana. English version: 'Then, what is called the Bindali Flower Samana?' There is a person who has exhausted the three fetters, and whose lust, anger, and delusion have become thin, becoming a Once-returner, who will come to this world once more, and finally end suffering. If he is a little slow, he will come to this world once more, and finally end suffering; if he is courageous and diligent, then he will end suffering in this world. Just like the Bindali flower, which opens in the morning and withers in the evening, this is called the Bindali Flower Samana. English version: 'Then, what is called the Soft Samana?' There is a person who has cut off the five lower fetters, becoming a Non-returner, who will attain Nirvana there, and will not come to this world again, this is called the Soft Samana. English version: 'Then, what is called the Softest of the Soft Samana?' There is a person who has exhausted all defilements, achieving the undefiled liberation of mind and liberation of wisdom, in the present life, personally experiencing and realizing: birth and death have ended, pure practice has been established, what needed to be done has been done, no longer subject to rebirth, truly knowing all of this. This is called the Softest of the Soft Samana. English version: 'Monks, these are the four types of people who appear in the world.' Therefore, monks! You should seek skillful means to become the Softest of the Soft Samana. Monks, you should learn in this way.' English version: At that time, the monks, having heard what the Buddha said, joyfully practiced accordingly.
。
修陀、修摩均 賓頭、塵、翳、手 鹿頭、廣演義 后樂、柔軟經
增壹阿含經卷第二十 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第二十一
東晉罽賓三藏瞿曇僧伽提婆譯
苦樂品第二十九
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「今有四人出現於世。云何為四？或有人先苦而後樂；或有人先樂而後苦；或有人先苦而後苦；或有人先樂而後樂。
「云何人先苦而後樂？或有一人生卑賤家，或殺人種、或工師種、或邪道家生，及余貧匱之家，衣食不充，彼人便生彼家。然復彼人無有邪見，彼便有此見：有施、有受者，有今世、有後世，有沙門、婆羅門，有父、有母，世有阿羅漢等受教者，亦有善惡果報。若彼有極富之家，以知昔日施德之報，不放逸報。彼若復見無衣食家者，知此人等不作施德，恒值貧賤。我今復值貧賤，無有衣食，皆由曩日不造福故，誑惑世人，行放逸法，緣此惡行之報，今值貧賤，衣食不充。若復見沙門、婆羅門修善法者，便向懺悔，改往所作；若復所有之遺余，與人等分。彼身壞命終，生善處；若生人中，多財饒寶，無所乏短
現代漢語譯本 修陀、修摩均，賓頭、塵、翳、手 鹿頭、廣演義，后樂、柔軟經
《增壹阿含經》卷第二十 大正藏第02冊 No. 0125 《增壹阿含經》
《增壹阿含經》卷第二十一
東晉罽賓三藏瞿曇僧伽提婆譯
苦樂品第二十九
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：『今有四人出現於世。云何為四？或有人先苦而後樂；或有人先樂而後苦；或有人先苦而後苦；或有人先樂而後樂。』
『云何人先苦而後樂？或有一人生卑賤家，或殺人種、或工師種、或邪道家生，及余貧匱之家，衣食不充，彼人便生彼家。然復彼人無有邪見，彼便有此見：有施、有受者，有今世、有後世，有沙門、婆羅門，有父、有母，世有阿羅漢等受教者，亦有善惡果報。若彼有極富之家，以知昔日施德之報，不放逸報。彼若復見無衣食家者，知此人等不作施德，恒值貧賤。我今復值貧賤，無有衣食，皆由曩日不造福故，誑惑世人，行放逸法，緣此惡行之報，今值貧賤，衣食不充。若復見沙門、婆羅門修善法者，便向懺悔，改往所作；若復所有之遺余，與人等分。彼身壞命終，生善處；若生人中，多財饒寶，無所乏短』
English version Shu Tuo, Xiu Mo Jun, Bin Tou, Chen, Yi, Shou Lu Tou, Guang Yan Yi, Hou Le, Rou Ruan Jing
Ekottara Agama Sutra Volume 20 Taisho Tripitaka Volume 02 No. 0125 Ekottara Agama Sutra
Ekottara Agama Sutra Volume 21
Translated by Tripitaka Master Gautama Sanghadeva of Jibin, Eastern Jin Dynasty
Chapter 29: Suffering and Happiness
(1)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti.
At that time, the World Honored One addressed the Bhikkhus: 'Now there are four types of people who appear in the world. What are the four? Some people experience suffering first and then happiness; some people experience happiness first and then suffering; some people experience suffering first and then suffering; and some people experience happiness first and then happiness.'
'What kind of person experiences suffering first and then happiness? Some people are born into humble families, either of the butcher caste, the artisan caste, or the heretical caste, or other impoverished families, where clothing and food are insufficient. They are born into such families. However, these people do not hold wrong views. They have this view: there is giving, there is receiving, there is this life, there is the next life, there are Shramanas and Brahmins, there are fathers and mothers, there are Arhats in the world who receive teachings, and there are good and bad karmic consequences. If they are born into extremely wealthy families, they know the karmic consequences of past giving and non-negligence. If they see families without clothing and food, they know that these people did not practice giving and are always poor and lowly. I am now poor and lowly, without clothing and food, all because I did not create blessings in the past, deceived the world, and practiced negligent ways. Because of the karmic consequences of these evil deeds, I am now poor and lowly, without sufficient clothing and food. If they see Shramanas and Brahmins practicing good Dharma, they repent and change their past actions. If they have any remaining possessions, they share them equally with others. When their bodies break and their lives end, they are reborn in good realms. If they are reborn among humans, they will be wealthy and have abundant treasures, lacking nothing.'
。是謂此人先苦而後樂。
「何等人先樂而後苦？於是，或有一人生豪族家，或剎利種、或長者種、或大姓家，及諸富貴之家，衣食充足，便生彼家。然彼人恒懷邪見，與邊見共相應，彼便有此見：無施、無受者，亦無今世、後世之報，亦無父母，世無阿羅漢，亦無有得證者，亦復無有善惡之報。彼人有此邪見，若復見有富貴之家，而作是念：『此人久有此財寶耳。』男者久是男，女者久是女，畜生者久是畜生。不好佈施，不持戒律。若彼見沙門、婆羅門奉持戒者，起瞋恚心：『此人虛偽，何處當有福報之應？』彼人身壞命終之後，生地獄中；若得作人，在貧窮家生，無有衣食，身體裸露，衣食不充。是謂此人先樂而後苦。
「何等人先苦而後苦？於是，有人生貧賤家，或殺人種、或工師種，及諸下劣之家，無有衣食，而此人生彼家。然復彼人身抱邪見，與邊見共相應，彼人便有此見：無施、無有受者，亦無今世、後世善惡之報，亦無父母，世無阿羅漢。不好佈施，不奉持戒。若復見沙門、婆羅門，即興瞋恚向賢聖人；彼人見貧者，言久來有是；見富者，言久來有是；見父者，昔者是父，見母者，昔者是母。彼若身壞命終，生地獄中；若生人中，極為貧賤，衣食不充，是謂此人先苦而後苦
現代漢語譯本：這就是說這個人是先受苦后享樂。 什麼樣的人是先享樂后受苦呢？於是，有的人出生在豪門貴族，或是剎帝利種姓、或是長者種姓、或是大姓人家，以及其他富貴之家，衣食充足，便出生在這樣的家庭。然而這個人總是懷有邪見，與邊見相應，他便有這樣的見解：沒有佈施，沒有接受佈施的人，也沒有今生來世的報應，也沒有父母，世上沒有阿羅漢，也沒有得道證果的人，也沒有善惡報應。這個人有這樣的邪見，如果看到有富貴人家，就想：『這個人很久以前就擁有這些財富了。』男人很久以前就是男人，女人很久以前就是女人，畜生很久以前就是畜生。不喜歡佈施，不遵守戒律。如果他看到沙門、婆羅門奉持戒律，就生起嗔恨心：『這個人虛偽，哪裡會有福報的應驗？』這個人身壞命終之後，會墮入地獄；如果能轉生為人，也會出生在貧窮的家庭，沒有衣食，身體羸弱，衣食不足。這就是說這個人是先享樂后受苦。 什麼樣的人是先受苦后受苦呢？於是，有的人出生在貧賤的家庭，或是殺人種姓、或是工匠種姓，以及其他低賤的家庭，沒有衣食，而這個人就出生在這樣的家庭。然而這個人又抱有邪見，與邊見相應，這個人便有這樣的見解：沒有佈施，沒有接受佈施的人，也沒有今生來世的善惡報應，也沒有父母，世上沒有阿羅漢。不喜歡佈施，不奉持戒律。如果他看到沙門、婆羅門，就對賢聖之人產生嗔恨；這個人看到貧窮的人，就說很久以來就是這樣；看到富有的人，就說很久以來就是這樣；看到父親，就說以前就是父親，看到母親，就說以前就是母親。他如果身壞命終，會墮入地獄；如果轉生為人，也會極其貧賤，衣食不足。這就是說這個人是先受苦后受苦。
English version: This is to say that this person experiences suffering first and then pleasure. What kind of person experiences pleasure first and then suffering? Thus, there is a person who is born into a wealthy and powerful family, or a Kshatriya caste, or an elder's caste, or a great family, as well as other wealthy and noble families, with ample food and clothing, and is born into such a family. However, this person always harbors wrong views, corresponding with extreme views, and he has this view: there is no giving, no receiver, nor is there any retribution in this life or the next, nor are there parents, there are no Arhats in the world, nor are there any who have attained enlightenment, nor is there any reward for good or evil. This person has such wrong views, and if he sees a wealthy family, he thinks: 'This person has had these riches for a long time.' A man has been a man for a long time, a woman has been a woman for a long time, and an animal has been an animal for a long time. He does not like to give, and does not observe the precepts. If he sees a Shramana or Brahmin observing the precepts, he becomes angry: 'This person is hypocritical, how can there be any fulfillment of blessings?' After this person's body is destroyed and his life ends, he will fall into hell; if he is reborn as a human, he will also be born into a poor family, without food and clothing, with a weak body, and insufficient food and clothing. This is to say that this person experiences pleasure first and then suffering. What kind of person experiences suffering first and then suffering? Thus, there is a person who is born into a poor and lowly family, or a murderer's caste, or a craftsman's caste, as well as other inferior families, without food and clothing, and this person is born into such a family. However, this person also holds wrong views, corresponding with extreme views, and this person has this view: there is no giving, no receiver, nor is there any reward for good or evil in this life or the next, nor are there parents, there are no Arhats in the world. He does not like to give, and does not observe the precepts. If he sees a Shramana or Brahmin, he becomes angry towards the virtuous; this person sees the poor and says it has been like this for a long time; sees the rich and says it has been like this for a long time; sees the father and says he was the father before, sees the mother and says she was the mother before. If his body is destroyed and his life ends, he will fall into hell; if he is reborn as a human, he will also be extremely poor and lowly, with insufficient food and clothing. This is to say that this person experiences suffering first and then suffering.
。
「彼云何人先樂而後樂？彼或有一人生富貴家，或剎利種、或梵志種、或生國王種、或長者種生，及諸饒財多寶家生，所生之處無有乏短，彼人便生此家。然後彼人有正見，無有邪見，彼便有此見：有施、有受者，有今世、後世，世有沙門、婆羅門，亦有善惡之報，有父、有母，世有阿羅漢。彼人若復見富貴之家饒財多寶者，便作是念：『此人昔日佈施之所致。』若復見貧賤之家，『此人昔者，皆由不佈施故。故我今可隨時佈施，莫后更生貧賤之家，然常好喜施惠於人。』彼人若見沙門、道士者，隨時問訊可否之宜，供給衣被、飲食、床臥具、病瘦醫藥，盡惠施之。若覆命終之後，生善處天上；若人中，生富貴之家，饒財多寶，是謂此人先樂而後樂。」
是時，有一比丘白世尊曰：「我觀今世眾生先苦而後樂，或有眾生於今世先樂而後苦，或有眾生於今世先苦而後苦，或有眾生先樂而後樂。」
爾時，世尊告彼比丘：「有此因緣，使眾生之類先苦而後樂，亦復有此眾生先樂而後苦，亦復有此眾生先苦而後苦，亦復有眾生先樂而後樂
現代漢語譯本 『那是什麼樣的人先快樂而後快樂呢？』『那或許是有人出生在富貴之家，或是剎帝利種姓、或是婆羅門種姓、或是出生在國王的種姓、或是長者的種姓，以及出生在許多財富珍寶的家庭，出生的地方沒有任何缺乏短缺，那個人便出生在這樣的家庭。然後那個人有正確的見解，沒有錯誤的見解，他便有這樣的見解：有佈施，有接受佈施的人，有今生，有來世，世上有沙門、婆羅門，也有善惡的報應，有父親，有母親，世上有阿羅漢。那個人如果又看到富貴之家擁有許多財富珍寶的人，便會這樣想：『這個人是過去佈施所導致的。』如果又看到貧賤之家，『這個人過去，都是因為不佈施的緣故。所以我現在可以隨時佈施，不要以後再生在貧賤之家，然後常常喜歡施捨恩惠給別人。』那個人如果看到沙門、道士，隨時問候是否安好，供給衣服、飲食、床鋪臥具、疾病醫藥，全部都施捨給他們。如果壽命終結之後，生在好的地方天上；如果在人間，生在富貴之家，擁有許多財富珍寶，這就是這個人先快樂而後快樂。』 當時，有一位比丘對世尊說：『我觀察到今世的眾生有先苦而後快樂的，也有眾生在今世先快樂而後痛苦的，也有眾生在今世先苦而後痛苦的，也有眾生先快樂而後快樂的。』 那時，世尊告訴那位比丘：『有這樣的因緣，使得眾生這類先苦而後快樂，也有這樣的眾生先快樂而後痛苦，也有這樣的眾生先苦而後痛苦，也有眾生先快樂而後快樂。』
English version 'What kind of person is it who is first happy and then happy later?' 'It may be that someone is born into a wealthy family, or of the Kshatriya caste, or of the Brahmin caste, or born into the lineage of a king, or of the lineage of an elder, and born into families with much wealth and treasure, where there is no lack or shortage in the place of birth, that person is born into such a family. Then that person has right views, without wrong views, and they have this view: there is giving, there are those who receive giving, there is this life, there is the next life, there are ascetics and Brahmins in the world, and there are also rewards for good and evil, there is a father, there is a mother, there are Arhats in the world. If that person sees wealthy families with much wealth and treasure, they will think: 'This person is the result of giving in the past.' If they see poor families, 'This person in the past, was all because of not giving. Therefore, I can give at any time now, so that I will not be born into a poor family again in the future, and then always like to give kindness to others.' If that person sees ascetics or Taoists, they will ask about their well-being at any time, provide clothing, food, bedding, and medicine for illnesses, and give all of these to them. If they die, they will be born in a good place in heaven; if in the human realm, they will be born into a wealthy family with much wealth and treasure, this is what is meant by a person being first happy and then happy later.' At that time, a monk said to the World Honored One: 'I observe that beings in this world are sometimes first miserable and then happy, and there are beings in this world who are first happy and then miserable, and there are beings in this world who are first miserable and then miserable, and there are beings who are first happy and then happy.' At that time, the World Honored One told that monk: 'There are such causes and conditions that make beings of this kind first miserable and then happy, and there are also such beings who are first happy and then miserable, and there are also such beings who are first miserable and then miserable, and there are also beings who are first happy and then happy.'
。」
比丘白佛：「復以何因緣先樂而後苦？復以何因緣先苦而後樂？復以何因緣先苦而後苦？復以何因緣先樂而後樂？」
世尊告曰：「比丘當知，若人壽百歲，正可十十耳。若使壽終冬、夏、春、秋。若復，比丘！百歲之中作諸功德，百歲之中造諸惡業，作諸邪見，彼于異時，或冬受樂，夏受苦。若百歲之中，功德具足，未曾有短；若覆在中百歲之內，在諸邪見，造不善行，先受其罪，后受其福。若復少時作福，長時作罪；後生之時少時受福，長時受罪。若復少時作罪，長復作罪，彼人後生之時先苦而後苦。若復于少時作諸功德，分檀佈施，彼於後生先樂而後樂。是謂，比丘！以此因緣先苦而後樂，亦由此因緣先樂而後苦，亦由此因緣先苦而後苦，亦由此因緣先樂而後樂。」
比丘白佛言：「唯愿，世尊！若有眾生欲先樂而後樂，當行佈施，求此先樂而後樂。」
世尊告曰：「如是，比丘！如汝所言，若有眾生欲成涅槃及阿羅漢道乃至佛道，當於中行佈施，作諸功德。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四人出現於世
比丘問佛：『是什麼因緣導致先快樂而後痛苦？又是什麼因緣導致先痛苦而後快樂？又是什麼因緣導致先痛苦而後痛苦？又是什麼因緣導致先快樂而後快樂？』 世尊告訴他們：『比丘們應當知道，如果一個人活到一百歲，真正能算數的也就只有十個十年而已。如果壽命終結在冬、夏、春、秋。如果，比丘們！在一百歲之中做了各種功德，在一百歲之中造了各種惡業，產生了各種邪見，那麼他在不同的時間，或許冬天享受快樂，夏天遭受痛苦。如果一百歲之中，功德圓滿，沒有絲毫缺失；如果在這百歲之中，執著于各種邪見，造作不善的行為，那麼他會先遭受罪報，后享受福報。如果短時間做善事，長時間做惡事；那麼他後世的時候短時間享受福報，長時間遭受罪報。如果短時間做惡事，長時間也做惡事，那麼他後世的時候先痛苦而後痛苦。如果短時間做各種功德，進行佈施，那麼他後世的時候先快樂而後快樂。這就是，比丘們！因為這些因緣導致先苦而後樂，也因為這些因緣導致先樂而後苦，也因為這些因緣導致先苦而後苦，也因為這些因緣導致先樂而後樂。』 比丘對佛說：『世尊，我們希望，如果有眾生想要先快樂而後快樂，應當進行佈施，以求得這種先快樂而後快樂。』 世尊告訴他們：『是的，比丘們！正如你們所說，如果有眾生想要成就涅槃以及阿羅漢道乃至佛道，應當在其中進行佈施，做各種功德。如此，比丘們！應當這樣學習。』 當時，眾比丘聽聞佛所說，歡喜奉行。 （二） 我聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有四種人出現在世間』
The monks asked the Buddha: 'What is the cause and condition for experiencing pleasure first and then suffering? What is the cause and condition for experiencing suffering first and then pleasure? What is the cause and condition for experiencing suffering first and then suffering? What is the cause and condition for experiencing pleasure first and then pleasure?' The World Honored One told them: 'Monks, you should know that if a person lives to be a hundred years old, only ten decades can truly be counted. If life ends in winter, summer, spring, or autumn. If, monks! In a hundred years, one performs various meritorious deeds, in a hundred years, one creates various evil deeds, and generates various wrong views, then at different times, he may enjoy pleasure in winter and suffer in summer. If in a hundred years, meritorious deeds are complete, without any deficiency; if within these hundred years, one clings to various wrong views and commits unwholesome actions, then he will first suffer the consequences of his sins and later enjoy the rewards of his merits. If one does good deeds for a short time and evil deeds for a long time; then in his next life, he will enjoy blessings for a short time and suffer the consequences of his sins for a long time. If one does evil deeds for a short time and also does evil deeds for a long time, then in his next life, he will experience suffering first and then suffering. If one performs various meritorious deeds for a short time and practices giving, then in his next life, he will experience pleasure first and then pleasure. This is, monks! Because of these causes and conditions, one experiences suffering first and then pleasure, also because of these causes and conditions, one experiences pleasure first and then suffering, also because of these causes and conditions, one experiences suffering first and then suffering, and also because of these causes and conditions, one experiences pleasure first and then pleasure.' The monks said to the Buddha: 'World Honored One, we wish that if there are sentient beings who desire to experience pleasure first and then pleasure, they should practice giving in order to obtain this pleasure first and then pleasure.' The World Honored One told them: 'Yes, monks! As you have said, if there are sentient beings who wish to attain Nirvana, the path of Arhat, or even the path of Buddhahood, they should practice giving and perform various meritorious deeds. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha had said, joyfully practiced accordingly. (Two) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti. At that time, the World Honored One told the monks: 'There are four types of people who appear in the world.'
。云何為四？或有人身樂心不樂；或有人心樂身不樂；或有人心亦不樂身亦不樂；或有人身亦樂心亦樂。
「彼何等人身樂心不樂？於是，作福凡夫人，於四事供養衣被、飲食、床臥具、病瘦醫藥，無所短乏，但不免餓鬼、畜生、地獄道，亦復不免惡趣中。是謂此人身樂心不樂。
「彼何等人心樂身不樂？所謂阿羅漢不作功德，於是四事供養之中，不能自辦，終不能得，但免地獄、餓鬼、畜生之道，猶如羅漢唯喻比丘。是謂此人心樂身不樂。
「彼何等人身亦不樂心亦不樂？所謂凡夫之人不作功德，不能得四事供養衣被、飲食、床臥具、病瘦醫藥，恒不免地獄、餓鬼、畜生道。是謂此人身亦不樂心亦不樂。
「彼何等人身亦樂心亦樂？所謂作功德阿羅漢，四事供養無所短乏，衣被、飲食、床臥具、病瘦醫藥，復免地獄、餓鬼、畜生道。所謂尸波羅比丘是。是謂，比丘！世間有此四人。是故，比丘！當求方便，當如尸波羅比丘。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「今當說四梵之福
現代漢語譯本：什麼是四種情況呢？有的人身體快樂而內心不快樂；有的人內心快樂而身體不快樂；有的人內心和身體都不快樂；有的人身體和內心都快樂。 『哪種人是身體快樂而內心不快樂呢？』就是那些做善事的凡夫俗子，在衣物、飲食、床鋪臥具、醫藥這四種供養上，沒有什麼短缺，但是不能免除餓鬼、畜生、地獄的惡道，也無法避免墮入惡趣。這就是所謂身體快樂而內心不快樂的人。 『哪種人是內心快樂而身體不快樂呢？』就是那些阿羅漢，他們不做功德，在衣物、飲食、床鋪臥具這四種供養中，不能自己籌辦，最終也得不到，但是可以免除地獄、餓鬼、畜生的惡道，就像阿羅漢只能比作比丘一樣。這就是所謂內心快樂而身體不快樂的人。 『哪種人是身體和內心都不快樂呢？』就是那些不做功德的凡夫俗子，不能得到衣物、飲食、床鋪臥具、醫藥這四種供養，總是不能免除地獄、餓鬼、畜生的惡道。這就是所謂身體和內心都不快樂的人。 『哪種人是身體和內心都快樂呢？』就是那些做功德的阿羅漢，在衣物、飲食、床鋪臥具、醫藥這四種供養上，沒有什麼短缺，而且可以免除地獄、餓鬼、畜生的惡道。就像尸波羅比丘那樣。這就是，比丘們！世間有這四種人。所以，比丘們！應當尋求方便，應當像尸波羅比丘那樣。諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。 （三） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『現在我將要說四種梵天的福報。』
English version: What are the four? There are those whose body is happy but mind is not; there are those whose mind is happy but body is not; there are those whose mind and body are both not happy; and there are those whose body and mind are both happy. 『Who are those whose body is happy but mind is not?』 They are ordinary people who do good deeds, who have no lack in the four offerings of clothing, food, bedding, and medicine, but cannot avoid the paths of hungry ghosts, animals, and hell, and cannot avoid falling into evil realms. This is what is meant by a person whose body is happy but mind is not. 『Who are those whose mind is happy but body is not?』 They are the Arhats who do not perform meritorious deeds. Among the four offerings of clothing, food, bedding, they cannot provide for themselves and ultimately cannot obtain them, but they can avoid the paths of hell, hungry ghosts, and animals, just as an Arhat can only be compared to a Bhikkhu. This is what is meant by a person whose mind is happy but body is not. 『Who are those whose body and mind are both not happy?』 They are ordinary people who do not perform meritorious deeds, who cannot obtain the four offerings of clothing, food, bedding, and medicine, and who always cannot avoid the paths of hell, hungry ghosts, and animals. This is what is meant by a person whose body and mind are both not happy. 『Who are those whose body and mind are both happy?』 They are the Arhats who perform meritorious deeds, who have no lack in the four offerings of clothing, food, bedding, and medicine, and who can also avoid the paths of hell, hungry ghosts, and animals. This is like the Bhikkhu Sīvalī. This is, Bhikkhus! There are these four kinds of people in the world. Therefore, Bhikkhus! You should seek the means, you should be like the Bhikkhu Sīvalī. Thus, Bhikkhus! You should learn.』 At that time, the Bhikkhus, having heard what the Buddha said, joyfully practiced it. (Three) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the Bhikkhus: 『Now I will speak of the four blessings of Brahma.』
。云何為四？若有信善男子、善女人，未曾起偷婆處，于中能起偷婆者，是謂初梵之福也。複次，信善男子、善女人，補治故寺者，是謂第二受梵之福也。複次，信善男子、善女人，和合聖眾者，是謂第三受梵之福。複次，若多薩阿竭初轉法輪時，諸天、世人勸請轉法輪，是謂第四受梵之福，是謂四受梵之福。」
爾時，有異比丘白世尊言：「梵天之福竟為多少？」
世尊告曰：「諦聽！諦聽！善思念之，吾今當說。」
諸比丘對曰：「如是。」
世尊告曰：「閻浮里地東西七千由旬，南北二萬一千由旬，地形像車，其中眾生所有功德，正可與一輪王功德等。
「瞿耶尼縱廣三十二萬里，地形如半月。比丘當知，閻浮地人民，及一輪王之德，比彼人者，與彼一人德等。
「複次，比丘！弗于逮里地縱廣三十六萬里，地形方正，計閻浮里地及瞿耶尼二方之福，故不如彼弗于逮一人之福。
「比丘當知，郁單曰縱廣四十萬里，地形如月滿，計三方人民之福，故不如郁單曰一人之福
現代漢語譯本：什麼是四種福報呢？如果有虔誠的善男子、善女人，在沒有建造佛塔的地方能夠建造佛塔，這被稱為第一種梵天之福。其次，虔誠的善男子、善女人，修繕舊寺廟，這被稱為第二種受梵天之福。再次，虔誠的善男子、善女人，使僧團和合，這被稱為第三種受梵天之福。再次，如果如來初次轉法輪時，諸天和世人勸請轉法輪，這被稱為第四種受梵天之福，這就是四種受梵天之福。 當時，有一位比丘問佛陀說：『梵天之福究竟有多少呢？』 佛陀告訴他說：『仔細聽！仔細聽！好好思考，我現在要說了。』 眾比丘回答說：『是的。』 佛陀告訴他們說：『閻浮提的土地東西長七千由旬，南北長二萬一千由旬，地形像車，其中所有眾生的功德，正好可以與一位轉輪王的功德相等。 『瞿耶尼的縱橫是三十二萬里，地形像半月。比丘們應當知道，閻浮提的人民以及一位轉輪王的功德，與瞿耶尼的人相比，只相當於瞿耶尼一個人的功德。 『再次，比丘們！弗于逮的土地縱橫是三十六萬里，地形方正，計算閻浮提和瞿耶尼兩地的福報，也不如弗于逮一個人的福報。 『比丘們應當知道，郁單曰的縱橫是四十萬里，地形像滿月，計算三方人民的福報，也不如郁單曰一個人的福報。』
English version: What are the four kinds of blessings? If there are faithful good men and good women who can build a stupa where there was none before, this is called the first blessing of Brahma. Secondly, if faithful good men and good women repair old temples, this is called the second blessing of Brahma. Thirdly, if faithful good men and good women harmonize the Sangha, this is called the third blessing of Brahma. Fourthly, if when the Tathagata first turns the Dharma wheel, gods and people urge him to turn the Dharma wheel, this is called the fourth blessing of Brahma. These are the four blessings of Brahma. At that time, a certain bhikkhu asked the Buddha, 'How much is the blessing of Brahma?' The Buddha told him, 'Listen carefully! Listen carefully! Think well, and I will now tell you.' The bhikkhus replied, 'Yes.' The Buddha told them, 'The land of Jambudvipa is seven thousand yojanas long from east to west, and twenty-one thousand yojanas long from north to south. Its shape is like a cart, and the merits of all beings within it are equal to the merits of one wheel-turning king. 'The breadth and length of Godaniya is three hundred and twenty thousand miles, and its shape is like a half-moon. Bhikkhus should know that the merits of the people of Jambudvipa and one wheel-turning king, compared to the people of Godaniya, are only equal to the merits of one person in Godaniya. 'Furthermore, bhikkhus! The breadth and length of Purvavideha is three hundred and sixty thousand miles, and its shape is square. Calculating the blessings of Jambudvipa and Godaniya together, it is still not equal to the blessing of one person in Purvavideha. 'Bhikkhus should know that the breadth and length of Uttarakuru is four hundred thousand miles, and its shape is like a full moon. Calculating the blessings of the people of the three lands, it is still not equal to the blessing of one person in Uttarakuru.'
。
「比丘當知，計四天下人民之福，故不如四天王之德；計四天下人民之福及四天王，故不如三十三天之福；計四天下及四天王、三十三天，故不如釋提桓因一人之福；計四天下及四天王及三十三天及釋提桓因，故不如一艷天之福；計四天下及四天王、三十三天、釋提桓因及艷天，故不如一兜術天福；計從四天下至兜術天之福，故不如一化自在天之福；計從四天下至化自在天之福，故不如一他化自在天之福；計從四天下至他化自在天之福，故不如一梵天王之福。
「比丘當知，此是梵天之福。若有善男子、善女人，求其福者，此是其量也。是故，比丘！欲求梵天福者，當求方便，成其功德。如是，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「眾生之類有四種食，長養眾生。何等為四？所謂摶食或大、或小，更樂食、念食、識食，是謂四食。
「彼云何名為摶食？彼摶食者，如今人中所食，諸入口之物可食啖者，是謂名為摶食。
「云何名更樂食？所謂更樂食者，衣裳、傘蓋、雜香華、熏火及香油，與婦人集聚，諸餘身體所更樂者，是謂名為更樂之食
現代漢語譯本： 『比丘們應當知道，計算四大部洲人民的福報，比不上四天王的功德；計算四大部洲人民的福報加上四天王的，比不上三十三天的福報；計算四大部洲、四天王和三十三天，比不上釋提桓因一人的福報；計算四大部洲、四天王、三十三天和釋提桓因，比不上一焰天的福報；計算四大部洲、四天王、三十三天、釋提桓因和焰天，比不上一兜率天的福報；計算從四大部洲到兜率天的福報，比不上一化自在天的福報；計算從四大部洲到化自在天的福報，比不上一他化自在天的福報；計算從四大部洲到他化自在天的福報，比不上一個梵天王的福報。 『比丘們應當知道，這就是梵天的福報。如果有善男子、善女人，想要追求這種福報，這就是它的量度。所以，比丘們！想要追求梵天的福報，應當尋求方便，成就功德。如此，比丘們！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。
（四）
我聽聞是這樣的：
一時，佛陀在舍衛國祇樹給孤獨園。
當時，世尊告訴眾比丘：『眾生有四種食物，用來滋養眾生。是哪四種呢？就是所謂的摶食，或大或小；更樂食、念食、識食，這就是四種食物。』 『那什麼叫做摶食呢？所謂的摶食，就像現在人們所吃的，各種入口可以吃的東西，這就叫做摶食。』 『什麼叫做更樂食呢？所謂的更樂食，就是衣服、傘蓋、各種香花、薰香和香油，以及和婦女聚會，以及其他身體所喜愛的，這就叫做更樂食。』
English version: 'Monks, you should know that the merit of the people of the four continents is not as great as the virtue of the Four Heavenly Kings; the merit of the people of the four continents plus the Four Heavenly Kings is not as great as the merit of the Thirty-three Heavens; the merit of the four continents, the Four Heavenly Kings, and the Thirty-three Heavens is not as great as the merit of Sakra alone; the merit of the four continents, the Four Heavenly Kings, the Thirty-three Heavens, and Sakra is not as great as the merit of one Yama Heaven; the merit of the four continents, the Four Heavenly Kings, the Thirty-three Heavens, Sakra, and Yama Heaven is not as great as the merit of one Tusita Heaven; the merit from the four continents to Tusita Heaven is not as great as the merit of one Nirmāṇarati Heaven; the merit from the four continents to Nirmāṇarati Heaven is not as great as the merit of one Paranirmitavasavartin Heaven; the merit from the four continents to Paranirmitavasavartin Heaven is not as great as the merit of one Brahma King.' 'Monks, you should know that this is the merit of Brahma. If there are good men and good women who seek this merit, this is its measure. Therefore, monks! If you want to seek the merit of Brahma, you should seek the means to achieve merit. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, rejoiced and practiced accordingly.
(Four)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti.
At that time, the World Honored One told the monks: 'There are four kinds of food for sentient beings, which nourish sentient beings. What are the four? They are called coarse food, whether large or small; contact food, mental food, and consciousness food. These are the four foods.' 'What is called coarse food? Coarse food is what people eat now, all the things that can be eaten when they enter the mouth. This is called coarse food.' 'What is called contact food? Contact food is clothing, umbrellas, various fragrant flowers, incense and fragrant oils, and gathering with women, and other things that the body enjoys. This is called contact food.'
。
「彼云何名爲念食？諸意中所念想、所思惟者，或以口說，或以體觸，及諸所持之法，是謂名爲念食。
「彼云何為識食？所念識者，意之所知，梵天為首，乃至有想、無想天，以識為食，是謂名為識食。
「是謂，比丘！有此四食，眾生之類以此四食，流轉生死，從今世至後世。是故，諸比丘！當共舍離此四食。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四辯。云何為四？所謂義辯、法辯、辭辯、應辯。
「彼云何名為義辯？所謂義辯者，彼彼之所說，若天、龍、鬼神之所說，皆能分別其義，是謂名為義辯也。
「彼云何名為法辯？十二部經如來所說，所謂契經、祇夜、本末、偈、因緣、授決、已說、造頌、生經、方等、合集、未曾有，及諸有為法、無為法，有漏法、無漏法，諸法之實不可沮壞，所可總持者，是謂名為法辯。
「彼云何名為辭辯？若前眾生，長短之語，男語，女語，佛語，梵志、天、龍、鬼神之語，阿須倫、迦留羅、甄陀羅彼之所說，隨彼根原與其說法，是謂名為辭辯
現代漢語譯本： 『什麼是念食呢？』凡是心中所念想、所思惟的，或者用口說出，或者用身體接觸，以及所持有的法，這都叫做念食。 『什麼是識食呢？』凡是所念的識，意念所知的，以梵天為首，乃至有想天、無想天，都以識為食，這叫做識食。 『比丘們！』這就是四種食，眾生憑藉這四種食，在生死中流轉，從今生到後世。因此，比丘們！應當共同舍離這四種食。比丘們！應當這樣學習。 當時，比丘們聽了佛的教誨，歡喜地奉行。
（五）
我聽到是這樣： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有四種辯才。哪四種呢？就是義辯、法辯、辭辯、應辯。』 『什麼是義辯呢？』所謂義辯，就是對於各種所說，無論是天、龍、鬼神所說的，都能分辨其中的含義，這叫做義辯。 『什麼是法辯呢？』十二部經是如來所說的，包括契經、祇夜、本末、偈、因緣、授決、已說、造頌、生經、方等、合集、未曾有，以及各種有為法、無為法，有漏法、無漏法，諸法的真實性不可破壞，能夠總持這些，這叫做法辯。 『什麼是辭辯呢？』如果面對眾生，無論是長短的語言，男人的語言，女人的語言，佛的語言，婆羅門、天、龍、鬼神的語言，阿修羅、迦樓羅、緊那羅他們所說的，都能根據他們的根基來為他們說法，這叫做辭辯。
English version: 'What is called 'food of volition' (nian shi)? Whatever is thought of, contemplated in the mind, or spoken with the mouth, or touched by the body, and all the dharmas that are held, this is called 'food of volition'. 'What is called 'food of consciousness' (shi shi)? Whatever is the consciousness that is thought of, known by the mind, with Brahma at the head, and even the realms of perception and non-perception, all take consciousness as food, this is called 'food of consciousness'. 'Monks! These are the four kinds of food. Beings, by means of these four kinds of food, transmigrate in birth and death, from this life to the next. Therefore, monks! You should all abandon these four kinds of food. Monks! You should learn in this way.' At that time, the monks, having heard what the Buddha had said, joyfully practiced it.
(5)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One said to the monks, 'There are four kinds of eloquence. What are the four? They are eloquence in meaning, eloquence in dharma, eloquence in language, and eloquence in response.' 'What is called eloquence in meaning? 'Eloquence in meaning' is the ability to discern the meaning of whatever is said, whether it is said by gods, dragons, or spirits. This is called eloquence in meaning. 'What is called eloquence in dharma? The twelve divisions of scriptures spoken by the Tathagata, namely, sutras, geyas, vyakaranas, gathas, nidanas, avadanas, itivrittakas, jatakas, adbhuta-dharmas, vaipulyas, upadesas, and the unprecendented, as well as all conditioned and unconditioned dharmas, defiled and undefiled dharmas, the true nature of all dharmas that cannot be destroyed, and the ability to hold them all, this is called eloquence in dharma. 'What is called eloquence in language? If facing beings, whether it is long or short speech, the speech of men, the speech of women, the speech of the Buddha, the speech of Brahmins, gods, dragons, spirits, asuras, garudas, kinnaras, whatever they say, one can preach the Dharma according to their roots, this is called eloquence in language.'
。
「彼云何名為應辯？當說法時，無有怯弱，無有畏懼，能和悅四部之眾，是謂名為應辯。
「我今當教敕汝，當如摩訶拘絺羅。所以然者，拘絺羅有此四辯，能與四部之眾廣分別說。如我今日觀諸眾中，得四辯才，無有出拘絺羅。若此四辯，如來之所有，是故，當求方便，成四辯才。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四事終不可思惟。云何為四？眾生不可思議；世界不可思議；龍國不可思議；佛國境界不可思議。所以然者，不由此處得至滅盡涅槃。
「云何眾生不可思議？此眾生為從何來？為從何去？復從何起，從此終當從何生？如是，眾生不可思議。
「云何世界不可思議？諸有邪見之人：世界斷滅、世界不斷滅，世界有邊、世界無邊，是命、是身，非命、非身，梵天之所造，諸大鬼神作此世界耶？」
爾時，世尊便說此偈：
「梵天造人民， 世間鬼所造， 或能諸鬼作， 此語誰當定？ 欲恚之所纏， 三者俱共等， 心不得自在， 世俗有災變。
「如是，比丘！世間不可思議
現代漢語譯本 『什麼叫做應辯呢？當說法的時候，沒有膽怯，沒有畏懼，能夠和悅地對待四部大眾，這就叫做應辯。 『我現在要教導你們，應當像摩訶拘絺羅那樣。為什麼呢？因為拘絺羅具有這四種辯才，能夠為四部大眾廣泛地分別解說。就像我今天觀察大眾，得到四種辯才的人，沒有能超過拘絺羅的。如果這四種辯才，是如來所具有的，因此，應當尋求方便，成就四種辯才。像這樣，各位比丘！應當這樣學習。』 當時，各位比丘聽了佛所說的話，歡喜地奉行。 （六） 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴各位比丘：『有四件事是終究不可思議的。哪四件呢？眾生不可思議；世界不可思議；龍國不可思議；佛國境界不可思議。為什麼呢？因為不從這些地方能夠達到滅盡涅槃。 『什麼叫做眾生不可思議呢？這個眾生是從哪裡來的？要到哪裡去？又從哪裡開始，從此終結又要從哪裡出生？像這樣，眾生是不可思議的。 『什麼叫做世界不可思議呢？那些有邪見的人會說：世界是斷滅的、世界不是斷滅的，世界有邊際、世界沒有邊際，是生命、是身體，不是生命、不是身體，是梵天所創造的，是各位大鬼神創造了這個世界嗎？』 當時，世尊就說了這首偈： 『梵天創造人民，世間是鬼所造，或者可能是鬼所作，這話誰能確定？被慾望和嗔恚所纏繞，這三者都一樣，心不能夠自在，世俗就會有災難變化。 『像這樣，各位比丘！世間是不可思議的』
English version 'What is called eloquence? When expounding the Dharma, one is without timidity or fear, able to harmonize with the four assemblies; this is called eloquence. 'I will now instruct you; you should be like Mahā-Kauṣṭhila. Why is that? Because Kauṣṭhila possesses these four kinds of eloquence, able to extensively explain and differentiate for the four assemblies. Just as I observe among the assembly today, there is no one who has attained the four kinds of eloquence surpassing Kauṣṭhila. If these four kinds of eloquence are possessed by the Tathāgata, therefore, one should seek means to achieve the four kinds of eloquence. Thus, O Bhikkhus! You should learn in this way.' At that time, the Bhikkhus, having heard what the Buddha said, joyfully practiced it. (Six) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anāthapiṇḍika's Park, in Śrāvastī. At that time, the World-Honored One told the Bhikkhus: 'There are four things that are ultimately inconceivable. What are the four? Sentient beings are inconceivable; the world is inconceivable; the dragon realm is inconceivable; the realm of the Buddha is inconceivable. Why is that? Because one does not reach the extinction of Nirvana from these places.' 'What is meant by sentient beings being inconceivable? Where do these sentient beings come from? Where do they go? Where do they arise, and where will they be born after this life ends? Thus, sentient beings are inconceivable.' 'What is meant by the world being inconceivable? Those with wrong views say: the world is annihilated, the world is not annihilated, the world has boundaries, the world has no boundaries, it is life, it is body, it is not life, it is not body, is it created by Brahma, or did the great ghosts and spirits create this world?' At that time, the World-Honored One spoke this verse: 'Brahma creates the people, the world is created by ghosts, or perhaps it is made by ghosts; who can determine this? Entangled by desire and anger, these three are all the same; the mind cannot be free, and the world will have disasters and changes.' 'Thus, O Bhikkhus! The world is inconceivable.'
。
「云何龍界不可思議？云何此雨為從龍口出耶？所以然者，雨渧不從龍口出也。為從眼、耳、鼻出耶，此亦不可思議。所以然者，雨渧不從眼、耳、鼻出，但龍意之所念，若念惡亦雨，若念善亦雨，亦由行本而作此雨。所以然者，今須彌山腹有天，名曰大力，知眾生心之所念，亦能作雨，然雨不從彼天口出，眼、耳、鼻出也。皆由彼天有神力故，而能作雨。如是，比丘！龍境界不可思議。
「云何佛國境界不可思議？如來身者，為是父母所造耶？此亦不可思議。所以然者，如來身者，清凈無穢受諸天氣。為是人所造耶？此亦不可思議。所以然者，以過人行。如來身者，為是大身，此亦不可思議。所以然者，如來身者，不可造作，非諸天所及。如來壽為短耶？此亦不可思議。所以然者，如來有四神足。如來為長壽耶？此亦不可思議。所以然者，然復如來故興世間周旋，與善權方便相應。如來身者，不可摸則，不可言長、言短。音聲亦不可法則，如來梵音，如來智慧、辯才不可思議，非世間人民之所能及。如是佛境界不可思議。
「如是。比丘！有此四處不可思議，非是常人之所思議。然此四事無善根本，亦不由此得修梵行，不至休息之處，乃至不到涅槃之處，但令人狂惑，心意錯亂，起諸疑結
現代漢語譯本 『龍的世界為何不可思議？為何這雨是從龍口中出來的呢？實際上，雨滴並不是從龍口出來的。難道是從眼睛、耳朵、鼻子出來的嗎？這也是不可思議的。實際上，雨滴也不是從眼睛、耳朵、鼻子出來的，只是龍心中所想，如果想惡事就會下雨，如果想善事也會下雨，也是由它之前的行為而產生這雨。實際上，現在須彌山腹中有個天神，名叫大力，他知道眾生心中所想，也能降雨，但雨不是從他的口、眼、耳、鼻出來的。都是因為他有神力，所以能降雨。如此，比丘！龍的境界是不可思議的。 『佛的國土境界為何不可思議？如來的身體，是父母所造的嗎？這也是不可思議的。實際上，如來的身體，清凈無垢，能承受各種天氣。是人所造的嗎？這也是不可思議的。實際上，是因為他超越了常人的行為。如來的身體，是巨大的嗎？這也是不可思議的。實際上，如來的身體，是不可造作的，不是諸天所能達到的。如來的壽命是短暫的嗎？這也是不可思議的。實際上，如來有四種神足。如來是長壽的嗎？這也是不可思議的。實際上，如來爲了在世間周旋，與善巧方便相應。如來的身體，不可測量，不可說長，不可說短。聲音也不可法則，如來的梵音，如來的智慧、辯才不可思議，不是世間人民所能達到的。如此，佛的境界是不可思議的。 『如此，比丘！有這四處不可思議，不是常人所能思議的。然而這四件事沒有善的根本，也不能由此修行梵行，不能到達休息之處，乃至不能到達涅槃之處，只會使人迷惑，心意錯亂，產生各種疑惑。』
English version 'Why is the realm of dragons inconceivable? Why does this rain come from the dragon's mouth? The reason is that raindrops do not come from the dragon's mouth. Do they come from the eyes, ears, or nose? This is also inconceivable. The reason is that raindrops do not come from the eyes, ears, or nose, but from the dragon's thoughts. If it thinks of evil, it will rain; if it thinks of good, it will also rain. It is also due to its past actions that this rain occurs. The reason is that there is a deity in the belly of Mount Sumeru named Great Strength, who knows the thoughts of all beings and can also make rain. However, the rain does not come from his mouth, eyes, ears, or nose. It is all because he has divine power that he can make rain. Thus, monks! The realm of dragons is inconceivable.' 'Why is the realm of the Buddha's land inconceivable? Is the body of the Tathagata created by parents? This is also inconceivable. The reason is that the body of the Tathagata is pure and without defilement, and it can withstand all kinds of weather. Is it created by humans? This is also inconceivable. The reason is that it surpasses human actions. Is the body of the Tathagata large? This is also inconceivable. The reason is that the body of the Tathagata is uncreated and cannot be reached by the gods. Is the life of the Tathagata short? This is also inconceivable. The reason is that the Tathagata has four divine feet. Is the Tathagata long-lived? This is also inconceivable. The reason is that the Tathagata appears in the world to interact with skillful means. The body of the Tathagata cannot be measured, and it cannot be said to be long or short. The voice also cannot be measured. The Brahma voice of the Tathagata, the wisdom and eloquence of the Tathagata are inconceivable, and cannot be reached by the people of the world. Thus, the realm of the Buddha is inconceivable.' 'Thus, monks! There are these four inconceivable things, which are not conceivable by ordinary people. However, these four things have no root of goodness, and one cannot cultivate pure conduct from them, nor reach the place of rest, nor even reach the place of Nirvana. They only cause people to be confused, their minds to be disordered, and to give rise to various doubts.'
。
「所以然者，比丘當知，過去久遠，此舍衛城中有一凡人，便作是念：『我今當思議世界。』是時，彼人出舍衛城，在一華池水側，結跏趺坐，思惟世界：『此世界云何成？云何敗？誰造此世界？此眾生類為從何來？為從何出？為何時生？』是時，彼人思議，此時便見池水中有四種兵出入。是時，彼人復作是念：『我今狂惑，心意錯亂，世間無者，我今見之。』時，彼人還入舍衛城，在里巷之中作是說：『諸賢當知，世界無者，我今見之。』
「是時，眾多人報彼人曰：『云何世間無者，汝今見之？』時，此人報眾多人曰：『我向者作是思惟：「世界為從何生？」便出舍衛城，在華池側，作是思議：「世界為從何來？誰造此世界？此眾生類從何而來？為誰所生？若命終者當生何處？」我當思議，此時，便見池水中有四種兵出入，世界無者，我今見之。』是時，眾多人報彼人曰：『如汝實狂愚，池水之中那得四種兵？諸世界狂愚之中，汝最為上！』
「是故，比丘！我觀此義已，故告汝等耳。所以然者，此非善本功德，不得修梵行，亦復不得至涅槃處。然思議此者，則令人狂，心意錯亂。然比丘當知，彼人實見四種之兵。所以然者，昔日諸天與阿須倫共鬥，當共鬥時，諸天得勝，阿須倫不如
現代漢語譯本：『所以，比丘們應當知道，在很久很久以前，這座舍衛城裡有一個普通人，他心裡想著：『我現在應當思考世界的奧秘。』當時，這個人離開了舍衛城，來到一個荷花池邊，盤腿坐下，思考著世界：『這個世界是如何形成的？又是如何毀滅的？是誰創造了這個世界？這些眾生是從哪裡來的？又將到哪裡去？是什麼時候出生的？』當時，這個人正在思考，這時他看見池水中有四種軍隊進進出出。當時，這個人又想：『我現在是瘋了嗎？心神錯亂了，世間根本沒有的東西，我竟然看見了。』於是，這個人回到舍衛城，在街巷裡說：『各位賢者，你們要知道，世間根本沒有的東西，我竟然看見了。』 當時，許多人對這個人說：『世間根本沒有的東西，你怎麼會看見呢？』這個人對眾人說：『我剛才在思考「世界是從哪裡產生的？」就離開了舍衛城，在荷花池邊，思考著：「世界是從哪裡來的？是誰創造了這個世界？這些眾生是從哪裡來的？是誰讓他們出生的？如果他們死了，又會到哪裡去？」我正在思考的時候，就看見池水中有四種軍隊進進出出，世間根本沒有的東西，我竟然看見了。』當時，許多人對這個人說：『你真是個瘋子，池水裡怎麼會有四種軍隊呢？在所有瘋子中，你最瘋！』 『所以，比丘們！我觀察到這個道理后，才告訴你們這些。之所以這樣說，是因為思考這些不是善的根本功德，不能修習梵行，也不能到達涅槃的境界。而且思考這些，會使人發瘋，心神錯亂。但是，比丘們應當知道，那個人確實看見了四種軍隊。之所以這樣，是因為過去諸天和阿修羅戰鬥，在戰鬥時，諸天勝利了，阿修羅失敗了。』
English version: 'Therefore, bhikkhus, you should know that long, long ago, in this city of Savatthi, there was an ordinary person who thought to himself: 『I should now contemplate the mysteries of the world.』 At that time, this person left Savatthi and went to a lotus pond, where he sat cross-legged, contemplating the world: 『How did this world come into being? How does it perish? Who created this world? Where did these sentient beings come from? Where will they go? When were they born?』 As this person was contemplating, he saw four kinds of armies moving in and out of the pond. At that time, this person thought again: 『Am I going mad? Is my mind confused? I am seeing things that do not exist in the world.』 So, this person returned to Savatthi and said in the streets: 『Good sirs, you should know that I have seen things that do not exist in the world.』 At that time, many people said to this person: 『How can you see things that do not exist in the world?』 This person said to the crowd: 『I was just thinking, 「Where did the world come from?」 and left Savatthi, and at the lotus pond, I was thinking: 「Where did the world come from? Who created this world? Where did these sentient beings come from? Who caused them to be born? If they die, where will they go?」 As I was thinking, I saw four kinds of armies moving in and out of the pond, things that do not exist in the world, I have seen them.』 At that time, many people said to this person: 『You are truly mad, how could there be four kinds of armies in the pond? Among all madmen, you are the maddest!』 『Therefore, bhikkhus! Having observed this principle, I tell you these things. The reason for this is that contemplating these things is not a foundation for good merit, it does not lead to the practice of the holy life, nor does it lead to the state of Nirvana. Moreover, contemplating these things will drive people mad and confuse their minds. But, bhikkhus, you should know that that person did indeed see four kinds of armies. The reason for this is that in the past, the gods and the Asuras fought, and during the battle, the gods were victorious, and the Asuras were defeated.』
。是時，阿須倫便懷恐怖，化形極使小，從藕根孔中過。佛眼之所見非餘者所及。
「是故，諸比丘！當思議四諦。所以然者，此四諦者，有義、有理，得修梵行，行沙門法，得至涅槃。是故，諸比丘！舍離此世界之法，當求方便，思議四諦。知是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四神足。云何為四？自在三昧行盡神足；心三昧行盡神足；精進三昧行盡神足；誡三昧行盡神足。
「彼云何為自在三昧行盡神足？所謂諸有三昧，自在意所欲，心所樂，使身體輕便，能隱形極細，是謂第一神足。
「彼云何心三昧行盡神足？所謂心所知法，遍滿十方，石壁皆過，無所掛礙，是謂名為心三昧行盡神足。
「彼云何名為精進三昧行盡神足？所謂此三昧無有懈惓，亦無所畏，有勇猛意，是謂名為精進三昧行盡神足。
「彼云何名為誡三昧行盡神足？諸有三昧，知眾生心中所念，生時、滅時，皆悉知之
現代漢語譯本：當時，阿修羅便感到恐懼，將身體變得極小，從藕根的孔中穿過。佛的眼力所見，不是其他人所能達到的。 『因此，各位比丘！應當思考四諦。之所以要這樣，是因為這四諦具有意義、道理，能夠修習清凈的行為，實踐沙門之法，最終達到涅槃。所以，各位比丘！要捨棄這世俗的法則，應當尋求方便，思考四諦。明白了這個道理，各位比丘！應當這樣學習。』 當時，各位比丘聽聞佛所說，歡喜地奉行。 （七） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『有四種神足。哪四種呢？是自在三昧行盡神足；心三昧行盡神足；精進三昧行盡神足；誡三昧行盡神足。』 『什麼是自在三昧行盡神足呢？就是指那些三昧，能夠隨心所欲，使身體輕盈便捷，能夠隱身變得極其微小，這就是第一種神足。』 『什麼是心三昧行盡神足呢？就是指心所能知曉的法，能夠遍佈十方，穿透石壁，沒有任何阻礙，這就是所謂的心三昧行盡神足。』 『什麼是精進三昧行盡神足呢？就是指這種三昧沒有懈怠，也沒有畏懼，具有勇猛的意志，這就是所謂的精進三昧行盡神足。』 『什麼是誡三昧行盡神足呢？就是指那些三昧，能夠知曉眾生心中所想，包括生起和滅去的時候，都能夠完全知曉。
English version: At that time, the Asura became terrified and transformed his body to be extremely small, passing through the hole of a lotus root. What the Buddha's eyes could see was beyond the reach of others. 'Therefore, O bhikkhus! You should contemplate the Four Noble Truths. The reason for this is that these Four Noble Truths have meaning and reason, enabling one to cultivate pure conduct, practice the Dharma of a Samana, and ultimately reach Nirvana. Therefore, O bhikkhus! Abandon the laws of this world, and seek expedient means to contemplate the Four Noble Truths. Understanding this, O bhikkhus! You should learn in this way.' At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (Seven) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. At that time, the World Honored One told the bhikkhus: 'There are four bases of spiritual power. What are the four? They are the base of spiritual power of mastery through concentration; the base of spiritual power of mind through concentration; the base of spiritual power of diligence through concentration; and the base of spiritual power of precept through concentration.' 'What is the base of spiritual power of mastery through concentration? It refers to those concentrations that can make the body light and agile, able to become invisible and extremely small, according to one's will and desire. This is the first base of spiritual power.' 'What is the base of spiritual power of mind through concentration? It refers to the Dharma that the mind can know, which can pervade the ten directions, pass through stone walls without any hindrance. This is what is called the base of spiritual power of mind through concentration.' 'What is the base of spiritual power of diligence through concentration? It refers to this concentration that has no laziness or fear, and has a courageous will. This is what is called the base of spiritual power of diligence through concentration.' 'What is the base of spiritual power of precept through concentration? It refers to those concentrations that can know what is in the minds of sentient beings, including when thoughts arise and when they cease, all of which can be fully known.'
。有欲心、無慾心，有瞋恚心、無瞋恚心，有愚癡心、無愚癡心，有疾心、無疾心，有亂心、無亂心，有少心、無少心，有大心、無大心，有量心、無量心，有定心、無定心，有解脫心、無解脫心，一切了知，是謂名為誡三昧行盡神足。
「如是，比丘！有此四神足，欲知一切眾生心中所念者，當修行此四神足。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四愛起之法。若比丘愛起時便起。云何為四？比丘緣衣服故便起愛；由乞食故便起愛；由床坐故便起愛；由醫藥故比丘便起愛。是謂，比丘！有此四起愛之法，有所染著。
「其有比丘著衣裳者，我不說此人。所以然者，彼未得衣時，便起瞋恚，興想著念。其有比丘著是食者，我不說此人。所以然者，彼未得乞食時，便興瞋恚，興想著念。其有比丘著床座者，不說此人。所以然者，彼未得床座時，便起瞋恚，興想著念。其有比丘著醫藥者，我不說此人。所以然者，彼未得醫藥時，便興瞋恚，起想著念。
「比丘當知，我今當說衣裳二事，亦當親近，亦當不親近
現代漢語譯本：有慾望的心和沒有慾望的心，有嗔恨的心和沒有嗔恨的心，有愚癡的心和沒有愚癡的心，有嫉妒的心和沒有嫉妒的心，有散亂的心和沒有散亂的心，有狹隘的心和沒有狹隘的心，有廣大的心和沒有廣大的心，有限量的心和無限量的心，有禪定的心和沒有禪定的心，有解脫的心和沒有解脫的心，這一切都完全瞭解，這被稱為通過戒律、禪定和修行而達到神通的境界。 『比丘們，就像這樣！有這四種神通的途徑，如果想知道一切眾生心中所想，就應當修行這四種神通的途徑。比丘們，你們應當這樣學習。』 當時，比丘們聽了佛陀的教誨，歡喜地奉行。 （八） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『有四種愛慾生起的原因。如果比丘的愛慾生起，就會因此而產生。哪四種呢？比丘因為衣服而生起愛慾；因為乞食而生起愛慾；因為床座而生起愛慾；因為醫藥而生起愛慾。比丘們，這就是四種愛慾生起的原因，會讓人產生執著。』 『如果比丘執著于衣物，我不會說這個人。為什麼呢？因為他沒有得到衣服時，就會產生嗔恨，產生思慮和念頭。如果比丘執著于食物，我不會說這個人。為什麼呢？因為他沒有得到乞食時，就會產生嗔恨，產生思慮和念頭。如果比丘執著于床座，我不會說這個人。為什麼呢？因為他沒有得到床座時，就會產生嗔恨，產生思慮和念頭。如果比丘執著于醫藥，我不會說這個人。為什麼呢？因為他沒有得到醫藥時，就會產生嗔恨，產生思慮和念頭。』 『比丘們應當知道，我現在要說關於衣服的兩件事，既應當親近，也應當不親近。』
English version: A mind with desire and a mind without desire, a mind with hatred and a mind without hatred, a mind with delusion and a mind without delusion, a mind with envy and a mind without envy, a mind with distraction and a mind without distraction, a narrow mind and a mind without narrowness, a vast mind and a mind without vastness, a limited mind and an unlimited mind, a concentrated mind and a mind without concentration, a liberated mind and a mind without liberation, all these are fully understood. This is called the attainment of supernormal powers through the practice of precepts, concentration, and cultivation. 'Monks, it is like this! There are these four paths to supernormal powers. If one wishes to know what is in the minds of all beings, one should cultivate these four paths to supernormal powers. Monks, you should learn in this way.' At that time, the monks, having heard the Buddha's teachings, joyfully practiced them. (8) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Savatthi. Then, the World-Honored One said to the monks: 'There are four causes for the arising of craving. If a monk's craving arises, it arises because of these. What are the four? A monk's craving arises because of clothing; craving arises because of alms food; craving arises because of bedding; craving arises because of medicine. Monks, these are the four causes for the arising of craving, which lead to attachment.' 'If a monk is attached to clothing, I do not speak of this person. Why is that? Because when he has not obtained clothing, he will generate anger, generate thoughts and ideas. If a monk is attached to food, I do not speak of this person. Why is that? Because when he has not obtained alms food, he will generate anger, generate thoughts and ideas. If a monk is attached to bedding, I do not speak of this person. Why is that? Because when he has not obtained bedding, he will generate anger, generate thoughts and ideas. If a monk is attached to medicine, I do not speak of this person. Why is that? Because when he has not obtained medicine, he will generate anger, generate thoughts and ideas.' 'Monks, you should know that I will now speak of two things regarding clothing, that one should both approach and not approach.'
。云何親近？云何不親近？若得衣裳，極愛著衣者起不善法，此不可親近；若復得衣裳起善法心不愛著，此可親近。若乞食時起不善法，此不可親近；若乞食時起善法，此可親近。若得床座時起不善法，此不可親近；若得床座時起善法，此可親近，醫藥亦爾。
「是故，諸比丘！當親近善法，除去惡法。如是，諸比丘！當作是學，欲使檀越施主，獲其功德，受福無窮，得甘露滅。」
爾時，世尊便說此偈：
「衣裳用佈施， 飲食床臥具， 于中莫起愛， 不生諸世界。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「今有四大河水從阿耨達泉出。云何為四？所謂恒伽、新頭、婆叉、私陀。彼恒伽水牛頭口出向東流，新頭南流師子口出，私陀西流象口中出，婆叉北流從馬口中出。是時，四大河水繞阿耨達泉已，恒伽入東海，新頭入南海，婆叉入西海，私陀入北海。
「爾時，四大河入海已，無複本名字，但名為海。此亦如是。有四姓。云何為四？剎利、婆羅門、長者、居士種，于如來所，剃除鬚髮，著三法衣，出家學道，無複本姓，但言沙門釋迦子
現代漢語譯本：如何親近？如何不親近？如果得到衣服，極度貪愛衣服的人會生起不善的念頭，這樣的人不可親近；如果得到衣服能生起善念，不貪愛執著，這樣的人可以親近。如果乞食時生起不善的念頭，這樣的人不可親近；如果乞食時生起善念，這樣的人可以親近。如果得到床鋪座位時生起不善的念頭，這樣的人不可親近；如果得到床鋪座位時生起善念，這樣的人可以親近，醫藥也是如此。 『所以，各位比丘！應當親近善法，去除惡法。這樣，各位比丘！應當這樣學習，要使佈施的施主，獲得功德，享受無盡的福報，得到甘露的寂滅。』 當時，世尊便說了這首偈語： 『衣服用來佈施，飲食床鋪臥具，其中不要生起貪愛，就不會再輪迴于諸世界。』 當時，各位比丘聽了佛所說，歡喜地奉行。 （九） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『現在有四大河流的水從阿耨達泉流出。哪四條呢？就是恒伽河、新頭河、婆叉河、私陀河。那恒伽河水從牛頭口流出向東流，新頭河向南流從獅子口流出，私陀河向西流從象口中流出，婆叉河向北流從馬口中流出。當時，四大河流的水環繞阿耨達泉后，恒伽河流入東海，新頭河流入南海，婆叉河流入西海，私陀河流入北海。 『當時，四大河流入海后，不再有原來的名字，只稱為海。這也是如此。有四個姓氏。哪四個呢？剎帝利、婆羅門、長者、居士種，在如來這裡，剃除鬚髮，穿上三法衣，出家學道，不再有原來的姓氏，只稱為沙門釋迦子。』
English version: How to associate? How not to associate? If one obtains clothing, and one who is extremely attached to clothing gives rise to unwholesome thoughts, this person should not be associated with; if one obtains clothing and gives rise to wholesome thoughts, not being attached, this person can be associated with. If one gives rise to unwholesome thoughts when begging for food, this person should not be associated with; if one gives rise to wholesome thoughts when begging for food, this person can be associated with. If one gives rise to unwholesome thoughts when obtaining a bed or seat, this person should not be associated with; if one gives rise to wholesome thoughts when obtaining a bed or seat, this person can be associated with, and the same applies to medicine. 'Therefore, O monks! You should associate with wholesome dharmas and eliminate unwholesome dharmas. Thus, O monks! You should learn in this way, so that the donors who give alms may obtain merit, enjoy endless blessings, and attain the extinction of nectar.' At that time, the World Honored One spoke this verse: 'Clothing is for giving, food, beds, and bedding, do not give rise to attachment to them, and you will not be reborn in the various worlds.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Nine) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One told the monks: 'Now there are four great rivers that flow from the Anavatapta Lake. What are the four? They are the Ganges, the Sindhu, the Vakshu, and the Sita. The Ganges River flows eastward from the mouth of an ox, the Sindhu flows southward from the mouth of a lion, the Sita flows westward from the mouth of an elephant, and the Vakshu flows northward from the mouth of a horse. At that time, after the waters of the four great rivers have circled the Anavatapta Lake, the Ganges flows into the Eastern Sea, the Sindhu flows into the Southern Sea, the Vakshu flows into the Western Sea, and the Sita flows into the Northern Sea.' 'At that time, after the four great rivers have entered the sea, they no longer have their original names, but are simply called the sea. It is the same with this. There are four castes. What are the four? The Kshatriyas, the Brahmins, the elders, and the householders, when they shave their heads and beards, put on the three robes, and leave home to study the Way in the Tathagata's place, they no longer have their original surnames, but are simply called Shramanas, sons of Shakya.'
。所以然者，如來眾者，其猶大海，四諦其如四大河，除去結使，入于無畏涅槃城。
「是故，諸比丘！諸有四姓，剃除鬚髮，以信堅固，出家學道者，彼當滅本名字，自稱釋迦弟子。所以然者，我今正是釋迦子，從釋種中出家學道。比丘當知，欲論生子之義者，當名沙門釋種子是。所以者何？生皆由我生，從法起，從法成。是故，比丘！當求方便，得作釋種子。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四等心。云何為四？慈、悲、喜、護，以何等故名為梵堂？比丘當知，有梵、大梵名千，無與等者，無過上者，統千國界，是彼之堂，故名為梵堂。比丘！此四梵堂所有力勢，能觀此千國界，是故名為梵堂。
「是故，諸比丘！若有比丘欲度欲界之天，處無慾之地者，彼四部之眾當求方便，成此四梵堂。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：之所以這樣說，是因為如來的弟子們，就像大海一樣廣闊，四諦就像四大河流，能夠去除煩惱，進入無畏的涅槃之城。 因此，各位比丘！凡是四種姓的人，剃除鬚髮，以堅定的信仰出家修道，他們應當捨棄原來的名字，自稱為釋迦弟子。之所以這樣說，是因為我現在正是釋迦的兒子，從釋迦種族中出家修道。比丘們應當知道，如果要論及生子的意義，應當稱他們為沙門釋迦的後代。為什麼呢？因為他們的生命都由我所生，從佛法而起，從佛法而成。因此，比丘們！應當尋求方便，成為釋迦的後代。各位比丘！應當這樣學習。 當時，各位比丘聽聞佛陀所說，歡喜地奉行。 （一〇） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『有四種平等的心。哪四種呢？慈、悲、喜、護。為什麼稱之為梵堂呢？比丘們應當知道，有梵天、大梵天，他們被稱為千，沒有能與他們相比的，沒有比他們更尊貴的，他們統治著千個國界，那裡是他們的殿堂，所以稱為梵堂。比丘們！這四種梵堂所擁有的力量，能夠觀察這千個國界，所以稱為梵堂。』 因此，各位比丘！如果有比丘想要超越欲界的天，到達無慾的境界，那麼這四部弟子應當尋求方便，成就這四種梵堂。各位比丘！應當這樣學習。 當時，各位比丘聽聞佛陀所說，歡喜地奉行。
English version: The reason for this is that the Tathagata's followers are like a vast ocean, and the Four Noble Truths are like the four great rivers, which can remove afflictions and enter the fearless city of Nirvana. Therefore, O bhikkhus! Those of the four castes who shave their heads and beards, and with firm faith leave home to study the Way, should abandon their original names and call themselves disciples of Shakyamuni. The reason for this is that I am now truly a son of Shakyamuni, having left home from the Shakya clan to study the Way. Bhikkhus should know that if one were to discuss the meaning of being a son, they should be called the descendants of the Shramana Shakyamuni. Why is this? Because their lives are all born from me, arising from the Dharma, and being perfected by the Dharma. Therefore, O bhikkhus! You should seek means to become descendants of Shakyamuni. Thus, O bhikkhus! You should learn in this way. At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. (10) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World-Honored One told the bhikkhus: 'There are four equal minds. What are the four? Loving-kindness, compassion, joy, and equanimity. Why are they called Brahma abodes? Bhikkhus should know that there are Brahma and Great Brahma, who are called a thousand, with none comparable to them, none more noble than them, ruling over a thousand realms. That is their abode, hence it is called a Brahma abode. Bhikkhus! The power of these four Brahma abodes can observe these thousand realms, hence they are called Brahma abodes.' Therefore, O bhikkhus! If there are bhikkhus who wish to transcend the heavens of the desire realm and reach the realm without desire, then these four groups of disciples should seek means to achieve these four Brahma abodes. Thus, O bhikkhus! You should learn in this way. At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it.
。
增壹阿含經卷第二十一 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第二十二
東晉罽賓三藏瞿曇僧伽提婆譯
須陀品第三十
（一）
聞如是：
一時，佛在摩竭國波沙山中，與大比丘眾五百人俱。
爾時，世尊清旦從靜室起，在外經行。是時，須陀沙彌在世尊后而經行。爾時，世尊還顧，謂沙彌曰：「我今欲問卿義，諦聽！善思念之。」
須陀沙彌對曰：「如是。世尊！」
是時，世尊告曰：「有常色及無常色，為是一義？為有若干之貌？」
須陀沙彌白佛言：「有常色及與無常色者，此義若干，非一義也。所以然者，有常色者是內，無常色者是外，以是之故，義有若干，非有一也。」
世尊告曰：「善哉！善哉！須陀！如汝所言，快說此義，有常色、無常色，此義若干，非一義也。云何，須陀！有漏義、無漏義，為是一義？為若干義乎？」
須陀沙彌對曰：「有漏義、無漏義是若干，非一義也。所以然者，有漏義，是生死結使；無漏義者，是涅槃之法。以是之故，義有若干，非一義也。」
世尊告曰：「善哉！善哉！須陀！如汝所言，有漏是生死，無漏是涅槃
現代漢語譯本 增壹阿含經卷第二十一 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第二十二
東晉罽賓三藏瞿曇僧伽提婆譯
須陀品第三十
（一）
如是我聞：
一時，佛陀在摩竭國的波沙山中，與五百位大比丘一同居住。
當時，世尊清晨從靜室起身，在外面經行。這時，須陀沙彌在世尊身後經行。世尊回頭，對沙彌說：『我今想問你一些道理，仔細聽！好好思考。』
須陀沙彌回答說：『是的，世尊！』
這時，世尊說：『有常色和無常色，這是一種意思嗎？還是有不同的含義？』
須陀沙彌對佛說：『有常色和無常色，這含義是不同的，不是一種意思。因為常色是內在的，無常色是外在的，因此，含義是不同的，不是一種意思。』
世尊說：『很好！很好！須陀！正如你所說，你很好地解釋了這個道理，常色和無常色，這含義是不同的，不是一種意思。那麼，須陀！有漏的含義和無漏的含義，是一種意思嗎？還是有不同的含義呢？』
須陀沙彌回答說：『有漏的含義和無漏的含義是不同的，不是一種意思。因為有漏的含義是生死輪迴的束縛，無漏的含義是涅槃的境界。因此，含義是不同的，不是一種意思。』
世尊說：『很好！很好！須陀！正如你所說，有漏是生死，無漏是涅槃。
English version Ekottara Agama Sutra, Scroll 21 Taisho Tripitaka Vol. 02, No. 0125, Ekottara Agama Sutra
Ekottara Agama Sutra, Scroll 22
Translated by Tripitaka Master Gautama Sanghadeva of Kipin, Eastern Jin Dynasty
Chapter 30: Sudatta
(1)
Thus have I heard:
At one time, the Buddha was dwelling in Mount Posa in the kingdom of Magadha, together with a large assembly of five hundred bhikkhus.
Then, the World-Honored One arose from his quiet chamber early in the morning and walked outside. At that time, the novice Sudatta was walking behind the World-Honored One. The World-Honored One turned around and said to the novice, 'I wish to ask you about a certain meaning. Listen carefully! Think well about it.'
The novice Sudatta replied, 'Yes, World-Honored One!'
Then, the World-Honored One said, 'Are permanent form and impermanent form the same meaning? Or do they have different aspects?'
The novice Sudatta said to the Buddha, 'Permanent form and impermanent form have different meanings, they are not the same meaning. The reason is that permanent form is internal, while impermanent form is external. Therefore, the meanings are different, not the same.'
The World-Honored One said, 'Excellent! Excellent! Sudatta! As you have said, you have explained this meaning well. Permanent form and impermanent form have different meanings, they are not the same meaning. Now, Sudatta, are the meaning of defiled and the meaning of undefiled the same meaning? Or do they have different meanings?'
The novice Sudatta replied, 'The meaning of defiled and the meaning of undefiled are different, they are not the same meaning. The reason is that the meaning of defiled is the bondage of birth and death, while the meaning of undefiled is the Dharma of Nirvana. Therefore, the meanings are different, not the same.'
The World-Honored One said, 'Excellent! Excellent! Sudatta! As you have said, defiled is birth and death, and undefiled is Nirvana.'
。」世尊告曰：「聚法、散法，為是一義？為是若干義乎？」
須陀沙彌白佛言：「聚法之色、散法之色，此義若干，非一義也。所以然者，聚法之色者，四大形也；散法之色者，苦盡諦也。以是言之，義有若干，非一義也。」
世尊告曰：「善哉！善哉！須陀！如汝所言，聚法之色、散法之色，義有若干，非一義也。云何，須陀！受義、陰義，為是一義？為有若干乎？」
須陀沙彌白佛言：「受與陰義有若干，非一義也。所以然者，受者，無形不可見；陰者，有色可見，以是之故，義有若干，非一義也。」
世尊告曰：「善哉！善哉！須陀！如汝所言，受義事有若干，非一義也。」世尊告曰：「有字、無字，義有若干？為是一義？」
沙彌白佛言：「有字、無字，義有若干，非一義也。所以然者，有字者，是生死結；無字者，是涅槃也。以是言之，義有若干，非一義也。」
世尊告曰：「善哉！善哉！須陀！如汝所言，有字者，是生死；無字者，是涅槃。」世尊告曰：「云何，須陀！何以故，名有字是生死，無字是涅槃？」
沙彌白佛言：「有字者，有生、有死，有終、有始，無字者，無生、無死，無終、無始
現代漢語譯本：世尊告訴說：『聚集的法和散開的法，是一個意思呢？還是有若干個意思呢？』 須陀沙彌對佛說：『聚集的法的色和散開的法的色，這個意思有若干個，不是一個意思。之所以這樣說，是因為聚集的法的色，是四大所形成的形體；散開的法的色，是苦盡的真諦。因此說來，意思有若干個，不是一個意思。』 世尊告訴說：『好啊！好啊！須陀！正如你所說，聚集的法的色和散開的法的色，意思有若干個，不是一個意思。那麼，須陀！受的意思和陰的意思，是一個意思呢？還是有若干個意思呢？』 須陀沙彌對佛說：『受的意思和陰的意思有若干個，不是一個意思。之所以這樣說，是因為受，沒有形體不可見；陰，有色可以看見，因此，意思有若干個，不是一個意思。』 世尊告訴說：『好啊！好啊！須陀！正如你所說，受的意思有若干個，不是一個意思。』世尊告訴說：『有字和無字，意思有若干個？還是一個意思？』 沙彌對佛說：『有字和無字，意思有若干個，不是一個意思。之所以這樣說，是因為有字，是生死輪迴的束縛；無字，是涅槃的境界。因此說來，意思有若干個，不是一個意思。』 世尊告訴說：『好啊！好啊！須陀！正如你所說，有字，是生死輪迴；無字，是涅槃。』世尊告訴說：『那麼，須陀！為什麼說有字是生死，無字是涅槃呢？』 沙彌對佛說：『有字，有生、有死，有終、有始；無字，無生、無死，無終、無始』
English version: The World-Honored One said, 'The dharma of gathering and the dharma of scattering, are they one meaning? Or are they several meanings?' The novice Sudatta replied to the Buddha, 'The form of the dharma of gathering and the form of the dharma of scattering, this meaning has several, not one meaning. The reason for this is that the form of the dharma of gathering is the form of the four great elements; the form of the dharma of scattering is the truth of the end of suffering. Therefore, the meaning has several, not one meaning.' The World-Honored One said, 'Excellent! Excellent! Sudatta! As you have said, the form of the dharma of gathering and the form of the dharma of scattering, the meaning has several, not one meaning. Now, Sudatta! The meaning of feeling and the meaning of aggregates, are they one meaning? Or are there several?' The novice Sudatta replied to the Buddha, 'The meaning of feeling and the meaning of aggregates have several, not one meaning. The reason for this is that feeling has no form and cannot be seen; aggregates have form and can be seen, therefore, the meaning has several, not one meaning.' The World-Honored One said, 'Excellent! Excellent! Sudatta! As you have said, the meaning of feeling has several, not one meaning.' The World-Honored One said, 'The meaning of having letters and not having letters, are there several? Or is it one meaning?' The novice replied to the Buddha, 'The meaning of having letters and not having letters has several, not one meaning. The reason for this is that having letters is the bondage of birth and death; not having letters is the state of Nirvana. Therefore, the meaning has several, not one meaning.' The World-Honored One said, 'Excellent! Excellent! Sudatta! As you have said, having letters is birth and death; not having letters is Nirvana.' The World-Honored One said, 'Now, Sudatta! Why is it said that having letters is birth and death, and not having letters is Nirvana?' The novice replied to the Buddha, 'Having letters has birth, has death, has end, has beginning; not having letters has no birth, no death, no end, no beginning.'
。」
世尊告曰：「善哉！善哉！須陀！如汝所言，有字者，是生死之法；無字者，是涅槃之法。」爾時，世尊告沙彌曰：「快說此言，今即聽汝為大比丘。」
爾時，世尊還詣普集講堂，告諸比丘：「摩竭國界快得善利，使須陀沙彌游此境界，其有以衣被、飲食、床臥具、病瘦醫藥持供養者，亦得善利；彼所生父母亦得善利，乃得生此須陀比丘。若須陀比丘所生之家，彼家便為獲其大幸。我今告諸比丘，當學如須陀比丘。所以者何？此須陀比丘極為聰明，說法無滯礙，亦無怯弱。是故，諸比丘！當學如須陀比丘！是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在羅閱城迦蘭陀竹園所，與大比丘眾五百人俱。
爾時，世尊與無央數之眾，前後圍繞而為說法。爾時，有長老比丘在彼眾中，向世尊舒腳而睡；爾時，修摩那沙彌年向八歲，去世尊不遠結加趺坐，計念在前。
爾時，世尊遙見長老比丘舒腳而眠，復見沙彌端坐思惟。世尊見已，便說此偈：
「所謂長老者， 未必剃髮須， 雖復年齒長， 不免於愚行。 若有見諦法， 無害於群萌， 舍諸穢惡行， 此名為長老
現代漢語譯本 世尊說：『好啊！好啊！須陀！正如你所說，有文字的，是生死的法則；沒有文字的，是涅槃的法則。』當時，世尊告訴沙彌說：『你說的很好，現在就聽任你成為大比丘。』 當時，世尊回到普集講堂，告訴眾比丘：『摩竭國界真是得到了很大的利益，使得須陀沙彌遊歷這個地方，那些用衣服、飲食、床鋪臥具、疾病醫藥來供養他的人，也得到了很大的利益；他所生的父母也得到了很大的利益，才能夠生出須陀比丘。如果須陀比丘所出生的家庭，這個家庭就獲得了極大的幸運。我現在告訴眾比丘，應當學習像須陀比丘那樣。為什麼呢？因為這個須陀比丘極其聰明，說法沒有阻礙，也沒有怯懦。所以，眾比丘！應當學習像須陀比丘那樣！是的，眾比丘！應當這樣學習。』 當時，眾比丘聽了佛所說的話，歡喜地奉行。 （二） 我聽說是這樣的： 一時，佛在羅閱城迦蘭陀竹園，與五百位大比丘在一起。 當時，世尊被無數的眾人前後圍繞著說法。當時，有一位長老比丘在人群中，向世尊伸著腳睡覺；當時，修摩那沙彌年紀大約八歲，離世尊不遠，結跏趺坐，心中思念著佛法。 當時，世尊遠遠地看見長老比丘伸著腳睡覺，又看見沙彌端正地坐著思考。世尊看見后，就說了這首偈語： 『所謂長老，未必是剃了頭髮鬍鬚的人，即使年紀很大，也免不了愚蠢的行為。如果有人領悟了真理，不傷害眾生，捨棄各種污穢的惡行，這樣的人才叫做長老。』
English version The World Honored One said, 'Excellent! Excellent! Suddha! As you have said, that which has letters is the law of birth and death; that which has no letters is the law of Nirvana.' At that time, the World Honored One told the novice monk, 'You have spoken well, now I will allow you to become a great Bhikkhu.' At that time, the World Honored One returned to the Universal Gathering Hall and told the Bhikkhus, 'The realm of Magadha has truly gained great benefit, allowing the novice monk Suddha to travel in this area. Those who offer him clothing, food, bedding, and medicine for illness also gain great benefit; his parents who gave birth to him also gain great benefit, for they were able to give birth to Bhikkhu Suddha. If the family from which Bhikkhu Suddha came, that family has obtained great fortune. I now tell all Bhikkhus, you should learn from Bhikkhu Suddha. Why is that? Because this Bhikkhu Suddha is extremely intelligent, his Dharma talks are without hindrance, and he is not timid. Therefore, Bhikkhus! You should learn from Bhikkhu Suddha! Yes, Bhikkhus! You should learn in this way.' At that time, the Bhikkhus, having heard what the Buddha said, joyfully practiced it. (Two) Thus have I heard: At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha, together with five hundred great Bhikkhus. At that time, the World Honored One was surrounded by countless people, before and behind, expounding the Dharma. At that time, there was an elder Bhikkhu in the crowd, who was sleeping with his legs stretched out towards the World Honored One; at that time, the novice monk Sumana, who was about eight years old, was not far from the World Honored One, sitting in full lotus position, contemplating the Dharma. At that time, the World Honored One saw from afar the elder Bhikkhu sleeping with his legs stretched out, and also saw the novice monk sitting upright in contemplation. Having seen this, the World Honored One spoke this verse: 'One who is called an elder, is not necessarily one who has shaved his hair and beard, even if one is of great age, one cannot avoid foolish actions. If one has realized the truth, does not harm sentient beings, and abandons all defiled and evil actions, such a one is called an elder.'
。 我今謂長老， 未必先出家， 修其善本業， 分別于正行。 設有年幼少， 諸根無漏缺， 此謂名長老， 分別正法行。」
爾時，世尊告諸比丘：「汝等頗見此長老舒腳而睡乎？」
諸比丘對曰：「如是。世尊！我等悉見。」
世尊告曰：「此長老比丘五百世中恒為龍身，今設當命終者，當生龍中。所以然者，無有恭敬之心於佛、法、眾。若有眾生無恭敬之心於佛、法、眾者，身壞命終，皆當生龍中。汝等頗見修摩那沙彌年向八歲，去我不遠，端坐思惟？」
諸比丘對曰：「如是。世尊！」
是時，世尊告諸比丘：「此沙彌卻後七日，當得四神足，及得四諦之法，於四禪而得自在，善修四意斷。所以然者，此修摩那沙彌，有恭敬之心向佛、法、眾。以是之故，諸比丘！恒當勤加恭敬佛、法、之眾。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。爾時世尊與大比丘眾千二百五十人俱。
爾時，有長者名阿那邠邸，饒財多寶：金銀、珍寶、車𤦲、馬瑙、真珠、虎魄、水精、琉璃、象、馬、牛、羊、奴婢、僕使，不可稱計
現代漢語譯本： 『我今天對長老的定義是，不一定非得先出家，而是要修習善的根本行為，並能辨別什麼是正確的修行。即使年紀幼小，但如果諸根完好無缺，這樣的人也可以稱為長老，因為他能辨別並實踐正確的佛法。』 『那時，世尊告訴眾比丘：『你們有沒有看到那位長老伸著腳睡覺？』 眾比丘回答說：『是的，世尊！我們都看到了。』 世尊說：『這位長老比丘在過去五百世中一直都是龍身，如果他現在命終，還會投生到龍中。這是因為他對佛、法、僧三寶沒有恭敬之心。如果眾生對佛、法、僧沒有恭敬之心，身壞命終后都會投生到龍中。你們有沒有看到修摩那沙彌，他年紀才八歲，離我不遠，正在端坐思惟？』 眾比丘回答說：『是的，世尊！』 這時，世尊告訴眾比丘：『這位沙彌在七天之後，將會獲得四神足，並證得四諦之法，在四禪中獲得自在，善修四意斷。這是因為這位修摩那沙彌對佛、法、僧三寶有恭敬之心。因此，諸位比丘！你們應當經常勤加恭敬佛、法、僧三寶。諸位比丘！你們應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。 （三） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，世尊與一千二百五十位大比丘在一起。 當時，有一位名叫阿那邠邸的長者，他非常富有，擁有大量的金銀、珍寶、車𤦲、馬瑙、真珠、琥珀、水晶、琉璃、象、馬、牛、羊、奴婢、僕人，數量多得無法計算。
English version: 'I say to the elders today, it is not necessarily about having left home first, but about cultivating good fundamental actions and distinguishing what is right practice. Even if one is young, if their faculties are complete and without defect, such a person can be called an elder, for they can discern and practice the correct Dharma.' 'At that time, the World Honored One said to the monks, 'Have you seen that elder sleeping with his legs stretched out?' The monks replied, 'Yes, World Honored One! We have all seen it.' The World Honored One said, 'This elder monk has been a dragon for five hundred lifetimes, and if he dies now, he will be reborn as a dragon. This is because he has no respect for the Buddha, the Dharma, and the Sangha. If beings have no respect for the Buddha, the Dharma, and the Sangha, they will all be reborn as dragons after their bodies break and their lives end. Have you seen the novice monk Sumana, who is only eight years old, not far from me, sitting in meditation?' The monks replied, 'Yes, World Honored One!' At that time, the World Honored One told the monks, 'This novice monk, after seven days, will attain the four supernatural powers, realize the Four Noble Truths, gain mastery over the four dhyanas, and skillfully cultivate the four right efforts. This is because this novice monk Sumana has respect for the Buddha, the Dharma, and the Sangha. Therefore, monks! You should always diligently cultivate respect for the Buddha, the Dharma, and the Sangha. Monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Three) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the World Honored One was with a great assembly of twelve hundred and fifty monks. At that time, there was an elder named Anathapindika, who was very wealthy and had a great deal of gold, silver, jewels, carriages, agate, pearls, amber, crystal, lapis lazuli, elephants, horses, cattle, sheep, slaves, and servants, an uncountable number.
。爾時，滿富城中有長者名滿財，亦饒財多寶：車𤦲、馬瑙、真珠、虎魄、水精、琉璃、象、馬、牛、羊、奴婢、僕使，不可稱量，復是阿那邠邸長者少小舊好，共相愛敬，未曾忘舍。然復阿那邠邸長者恒有數千萬珍寶財貨，在彼滿富城中販賣，使滿財長者經紀將護；然滿財長者亦有數千萬珍寶財貨，在舍衛城中販賣，使阿那邠邸長者經紀將護。
是時，阿那邠邸有女名修摩提，顏貌端正，如桃華色，世之希有。爾時，滿財長者有少事緣到舍衛城，往至阿那邠邸長者家，到已，就座而坐。是時，修摩提女從靜室出，先拜跪父母，后拜跪滿財長者，還入靜室。
爾時，滿財長者見修摩提女顏貌端正，如桃華色，世之希有，見已，問阿那邠邸長者曰：「此是誰家女？」
阿那邠邸報曰：「曏者女者，是我所生。」
滿財長者曰：「我有小息，未有婚對，可得適貧家不？」
是時，阿那邠邸長者報曰：「事不宜爾。」
滿財長者曰：「以何等故事不宜爾？為以姓望？為以財貨耶？」
阿那邠邸長者報曰：「種姓、財貨足相酬匹，但所事神祠與我不同，此女事佛釋迦弟子，汝等事外道異學，以是之故不赴來意
現代漢語譯本：當時，在滿富城中有一位名叫滿財的長者，他同樣擁有大量的財富和珍寶：車乘、瑪瑙、珍珠、琥珀、水晶、琉璃，以及大象、馬匹、牛羊、奴婢和僕人，數量之多無法估量。他還是給孤獨長者從小就相識的好友，彼此之間互相愛戴敬重，從未曾忘懷。而且，給孤獨長者經常有數千萬的珍寶財貨在滿富城中進行販賣，由滿財長者負責經營和照管；同樣，滿財長者也有數千萬的珍寶財貨在舍衛城中進行販賣，由給孤獨長者負責經營和照管。 當時，給孤獨長者有一個女兒名叫修摩提，容貌端莊美麗，如同桃花的顏色一般，世間罕見。那時，滿財長者因為一些事情來到舍衛城，前往給孤獨長者的家中，到達后，就坐了下來。這時，修摩提從閨房出來，先向父母跪拜，然後向滿財長者跪拜，之後又回到閨房。 當時，滿財長者看到修摩提的容貌端莊美麗，如同桃花的顏色一般，世間罕見，看完后，就問給孤獨長者說：『這是誰家的女兒？』 給孤獨長者回答說：『剛才那位女子，是我的女兒。』 滿財長者說：『我有一個小兒子，還沒有婚配，可以嫁到我家嗎？』 這時，給孤獨長者回答說：『這件事不合適。』 滿財長者說：『因為什麼原因不合適呢？是因為門第？還是因為財富呢？』 給孤獨長者回答說：『門第和財富都足以匹配，但是她所信奉的神祇與我不同，我的女兒信奉佛陀釋迦牟尼的弟子，而你們信奉外道異學，因此我不能答應你的來意。』
English version: At that time, in the city of Manfu, there was an elder named Man Cai, who also possessed great wealth and treasures: carriages, agate, pearls, amber, crystal, lapis lazuli, as well as elephants, horses, cattle, sheep, slaves, and servants, in immeasurable quantities. He was also an old friend of Elder Anathapindika from their youth, and they loved and respected each other, never forgetting their bond. Moreover, Elder Anathapindika often had tens of millions of treasures and goods for sale in the city of Manfu, which were managed and cared for by Elder Man Cai; similarly, Elder Man Cai also had tens of millions of treasures and goods for sale in the city of Shravasti, which were managed and cared for by Elder Anathapindika. At that time, Anathapindika had a daughter named Sumati, whose appearance was dignified and beautiful, like the color of a peach blossom, a rare sight in the world. At that time, Elder Man Cai came to Shravasti for some business, and went to the home of Elder Anathapindika. After arriving, he took a seat. At this time, Sumati came out from her private room, first bowing to her parents, then bowing to Elder Man Cai, and then returned to her private room. At that time, Elder Man Cai saw Sumati's dignified and beautiful appearance, like the color of a peach blossom, a rare sight in the world. After seeing her, he asked Elder Anathapindika, 'Whose daughter is this?' Anathapindika replied, 'The woman just now is my daughter.' Elder Man Cai said, 'I have a young son who is not yet married. Could she be married into my family?' At this time, Elder Anathapindika replied, 'This matter is not suitable.' Elder Man Cai said, 'For what reason is it not suitable? Is it because of family status? Or because of wealth?' Elder Anathapindika replied, 'Family status and wealth are sufficient to match, but the deities she worships are different from mine. My daughter worships the disciples of Buddha Shakyamuni, while you worship heretical doctrines. Therefore, I cannot agree to your request.'
。」
時，滿財長者曰：「我等所事自當別祀，此女所事別自供養。」
阿那邠邸長者曰：「我女設當適汝家者，所出財寶不可稱計，長者亦當出財寶不可稱計。」
滿財長者曰：「汝今責幾許財寶？」
阿那邠邸長者曰：「我今須六萬兩金。」是時，長者即與六萬兩金。
時，阿那邠邸長者復作是念：「我以方便前卻，猶不能使止。」語彼長者曰：「設我嫁女，當往問佛，若世尊有所教敕，當奉行。」
是時，阿那邠邸長者假設事務，如似小行，即出門往至世尊所，頭面禮足，在一面立。爾時，阿那邠邸長者白世尊曰：「修摩提女為滿富城中滿財長者所求，為可與？為不可與乎？」
世尊告曰：「若當修摩提女適彼國者，多所饒益，度脫人民不可稱量。」是時，阿那邠邸長者復作是念：「世尊以方便智應適彼土。」
是時，長者頭面禮足，繞佛三匝便退而去，還至家中，供辦種種甘饌飲食與滿財長者。滿財長者曰：「我用此食為？但嫁女與我不也？」
阿那邠邸曰：「意欲爾者便可相從。卻後十五日，使兒至此。」作此語已，便退而去
現代漢語譯本 當時，滿財長者說：『我們所信奉的神應該另外祭祀，這個女子所信奉的神應該另外供養。』 阿那邠邸長者說：『如果我的女兒嫁到你家，所出的財寶將不可計數，你也應該拿出不可計數的財寶。』 滿財長者說：『你現在要多少財寶？』 阿那邠邸長者說：『我現在需要六萬兩黃金。』當時，長者就給了六萬兩黃金。 當時，阿那邠邸長者又這樣想：『我用方便法門推辭，還是不能阻止。』於是對那個長者說：『如果我嫁女兒，應該去問佛，如果世尊有什麼教誨，我將遵照執行。』 當時，阿那邠邸長者假裝有事，好像要出門一樣，就出門前往世尊所在的地方，頭面頂禮佛足，站在一邊。這時，阿那邠邸長者對世尊說：『修摩提的女兒被滿富城中的滿財長者求娶，可以嫁給他嗎？還是不可以嫁給他呢？』 世尊說：『如果修摩提的女兒嫁到那個國家，將會有很多利益，可以度脫無數的人民。』當時，阿那邠邸長者又這樣想：『世尊用方便智慧，認為應該嫁到那個地方。』 當時，長者頭面頂禮佛足，繞佛三圈就退了出去，回到家中，準備了各種美味佳餚給滿財長者。滿財長者說：『我用這些食物做什麼？你到底嫁不嫁女兒給我？』 阿那邠邸說：『如果你想這樣，就可以答應。十五天後，讓你的兒子到這裡來。』說完這些話，就退了出去。
English version At that time, the elder Manacresta said, 'The gods we worship should be sacrificed to separately, and the gods this girl worships should be offered to separately.' The elder Anathapindika said, 'If my daughter marries into your family, the wealth she brings will be immeasurable, and you should also bring immeasurable wealth.' The elder Manacresta said, 'How much wealth do you require now?' The elder Anathapindika said, 'I now require sixty thousand taels of gold.' At that time, the elder immediately gave sixty thousand taels of gold. At that time, the elder Anathapindika thought again, 'Even though I use skillful means to refuse, I still cannot stop it.' He then said to that elder, 'If I marry my daughter, I should go ask the Buddha. If the World Honored One has any teachings, I will follow them.' At that time, the elder Anathapindika pretended to have business, as if he were going out, and went to where the World Honored One was, bowed his head to the Buddha's feet, and stood to one side. At this time, the elder Anathapindika said to the World Honored One, 'The daughter of Sumati is being sought in marriage by the elder Manacresta in the city of Manapura. Is it permissible to marry her to him, or is it not permissible?' The World Honored One said, 'If the daughter of Sumati marries into that country, there will be many benefits, and countless people can be liberated.' At that time, the elder Anathapindika thought again, 'The World Honored One, with his skillful wisdom, thinks it is appropriate to marry her to that place.' At that time, the elder bowed his head to the Buddha's feet, circled the Buddha three times, and then withdrew, returning home, and prepared various delicacies for the elder Manacresta. The elder Manacresta said, 'What do I need these foods for? Are you going to marry your daughter to me or not?' Anathapindika said, 'If you wish to do so, then you may agree. After fifteen days, have your son come here.' After saying these words, he withdrew.
。
是時，滿財長者辦具所須，乘寶羽之車，從八十由延內來；阿那邠邸長者復莊嚴己女，沐浴香薰，乘寶羽之車，將此女往迎滿財長者男，中道相遇。時，滿財長者得女便將至滿富城中。
爾時，滿富城中人民之類各作制限：「若此城中有女出適他國者，當重刑罰；若復他國取婦將入國者，亦重刑罰。」
爾時，彼國有六千梵志，國人所奉制限，有言：「設犯制者，當飯六千梵志。」爾時，長者自知犯制，即飯六千梵志。然梵志所食，均食䐗肉，及䐗肉羹，重釀之酒。又梵志所著衣服，或被白㲲，或披毳衣。然彼梵志之法，入國之時，以衣偏著右肩，半身露見。
爾時，長者即白：「時到，飲食已具。」
是時，六千梵志皆偏著衣裳，半身露見，入長者家。
時，長者見梵志來，膝行前迎，恭敬作禮，最大梵志舉手稱善，前抱長者項，往詣坐所，余梵志者各隨次而坐。
爾時，六千梵志坐已定訖。時，長者語修摩提女曰：「汝自莊嚴，向我等師作禮。」
修摩提女報曰：「止！止！大家，我不堪任向裸人禮。」
長者曰：「此非裸人，非不有慚；但所著衣者，是其法服
現代漢語譯本：當時，滿財長者準備好所需物品，乘坐寶羽之車，從八十由延遠的地方趕來；阿那邠邸長者也打扮好自己的女兒，沐浴薰香，乘坐寶羽之車，帶著女兒去迎接滿財長者的兒子，在半路相遇。當時，滿財長者得到女兒后，就帶回了滿富城中。 那時，滿富城中的人們各自製定了規矩：『如果這個城裡有女子嫁到其他國家，就要處以重刑；如果從其他國家娶媳婦帶進城裡，也要處以重刑。』 當時，那個國家有六千個婆羅門，是國人所敬奉的，他們也制定了規矩，說：『如果有人違反規定，就要供養六千個婆羅門吃飯。』當時，長者知道自己違反了規定，就供養了六千個婆羅門吃飯。然而，婆羅門所吃的，都是豬肉和豬肉羹，以及濃烈的酒。而且婆羅門所穿的衣服，有的披著白色的粗布，有的披著毛衣。按照婆羅門的規矩，進入城裡的時候，要把衣服偏著穿在右肩上，露出半個身子。 當時，長者就說：『時間到了，飯菜已經準備好了。』 當時，六千個婆羅門都偏著穿衣服，露出半個身子，進入長者的家中。 當時，長者看到婆羅門來了，就跪著向前迎接，恭敬地行禮，最大的婆羅門舉手稱讚，上前抱住長者的脖子，走到座位上，其餘的婆羅門也依次坐下。 當時，六千個婆羅門坐定之後。長者對修摩提女兒說：『你好好打扮一下，去向我們的老師們行禮。』 修摩提女兒回答說：『住口！住口！父親，我不能向裸體的人行禮。』 長者說：『他們不是裸體的人，不是沒有羞恥心；他們所穿的衣服，是他們的法服。』
English version: At that time, the elder Manacitta, having prepared all necessities, rode in a jeweled feathered chariot from a distance of eighty yojanas; the elder Anathapindika also adorned his daughter, bathed her with fragrant perfumes, and rode in a jeweled feathered chariot, taking his daughter to meet the son of the elder Manacitta, and they met on the road. Then, the elder Manacitta, having received the daughter, took her to the city of Manapura. At that time, the people of the city of Manapura each made a restriction: 'If a woman from this city marries into another country, she shall be severely punished; if a woman from another country is taken as a wife into this country, she shall also be severely punished.' At that time, there were six thousand Brahmins in that country, who were revered by the people, and they made a restriction, saying: 'If anyone violates the restriction, they shall feed six thousand Brahmins.' At that time, the elder, knowing that he had violated the restriction, fed six thousand Brahmins. However, the Brahmins ate only pork and pork soup, and strong wine. Also, the clothes worn by the Brahmins were either white coarse cloth or woolen garments. According to the Brahmin custom, when entering the city, they would wear their clothes draped over their right shoulder, exposing half of their body. At that time, the elder announced: 'The time has come, and the food is prepared.' At that time, the six thousand Brahmins all wore their clothes draped over their right shoulder, exposing half of their body, and entered the elder's house. At that time, the elder, seeing the Brahmins arrive, knelt forward to greet them, respectfully bowing, and the eldest Brahmin raised his hand in praise, stepped forward to embrace the elder's neck, and went to his seat, while the other Brahmins sat down in order. At that time, after the six thousand Brahmins were seated, the elder said to his daughter Sumati: 'Adorn yourself and pay respects to our teachers.' Sumati replied: 'Stop! Stop! Father, I am not able to pay respects to naked people.' The elder said: 'These are not naked people, they are not without shame; the clothes they wear are their religious garments.'
。」
修摩提女曰：「此無慚愧之人，皆共露形體在外，有何法服之用？長者愿聽！世尊亦說有二事因緣，世人所貴。所謂有慚、有愧。若當無此二事者，則父母、兄弟、宗族五親，尊卑高下則不可分別。如今有雞、犬、䐗、羊、驢、騾之屬，皆共同類無有尊卑。以有此二法在世故，則知有尊卑之異。然此等之人離此二法，似雞、犬、䐗、羊、驢、騾同群，實不堪任向作禮拜。」
時，修摩提夫語其婦曰：「汝今可起向我等師作禮，此諸人皆是我所事之天。」
修摩提女報曰：「且止！族姓子！我不堪任向此無慚愧裸人作禮；我今是人向驢犬作禮。」
夫復語曰：「止！止！貴女！勿作是言，自護汝口，勿有所犯。此亦非驢，復非誑惑，但所著之衣，正是法衣。」
是時，修摩提女涕零悲泣，顏色變異，並作是說：「我父母五親寧形毀，五刻斷其命根，終不墮此邪見之中。」
時，六千梵志各共高聲而作是說：「止！止！長者！何故使此婢罵詈乃爾？若見請者，時供辦飲食。」是時，長者及修摩提夫即辦䐗肉、䐗肉羹、重釀之酒，食六千梵志，皆使充足。諸梵志食已，少多論議，便起而去
現代漢語譯本 修摩提女說：『這些不知羞恥的人，都赤裸著身體在外面，哪裡有什麼法服的作用？長者您願意聽我說嗎！世尊也說過有兩種因緣，是世人所看重的。那就是有慚愧之心。如果缺少這兩種品德，那麼父母、兄弟、宗族五親，尊卑高下就無法區分。現在像雞、狗、豬、羊、驢、騾這些動物，都同屬一類，沒有尊卑之分。正因為世上有這兩種品德，才能知道有尊卑的差別。然而這些人卻拋棄了這兩種品德，就像雞、狗、豬、羊、驢、騾一樣混雜在一起，實在不值得向他們行禮。』 當時，修摩提的丈夫對妻子說：『你現在可以起來向我們的老師行禮，這些人都是我所侍奉的天神。』 修摩提女回答說：『請住口！族姓子！我不願意向這些不知羞恥的裸體人行禮；我這是人，怎麼能向驢狗行禮呢？』 丈夫又說：『住口！住口！貴女！不要說這樣的話，管好你的嘴，不要冒犯。他們也不是驢，也不是在迷惑人，他們所穿的衣服，正是法衣。』 這時，修摩提女淚流滿面，悲傷哭泣，臉色都變了，並說道：『我寧願父母五親形體被毀，五次被斷絕生命，也絕不墮入這種邪見之中。』 當時，六千梵志一起高聲說道：『住口！住口！長者！為什麼讓這個婢女這樣辱罵我們？如果有人請我們，就應該準備飲食供養。』當時，長者和修摩提的丈夫就準備了豬肉、豬肉羹、濃酒，供養六千梵志，讓他們都吃飽喝足。梵志們吃完后，稍微議論了一會兒，就起身離開了。
English version Then Sumati's daughter said, 'These shameless people are all exposing their bodies outside. What use is there for any Dharma robes? Elder, please listen! The World Honored One also said that there are two causes and conditions that are valued by the world. These are having shame and having remorse. If these two things are lacking, then parents, siblings, relatives, and the five kinds of kin, the distinction between the honored and the lowly cannot be made. Now, like chickens, dogs, pigs, sheep, donkeys, and mules, they all belong to the same category, without any distinction between the honored and the lowly. It is because these two qualities exist in the world that we know there is a difference between the honored and the lowly. However, these people have abandoned these two qualities, and are like chickens, dogs, pigs, sheep, donkeys, and mules mixed together. They are truly not worthy of being bowed to.' At that time, Sumati's husband said to his wife, 'You may now rise and bow to our teachers. These people are the gods I serve.' Sumati's daughter replied, 'Please stop! Son of a noble family! I am not worthy to bow to these shameless naked people; I am a human, how can I bow to donkeys and dogs?' The husband said again, 'Stop! Stop! Noble lady! Do not say such things, guard your mouth, do not offend. They are not donkeys, nor are they deceiving people. The clothes they wear are indeed Dharma robes.' At this time, Sumati's daughter wept with tears streaming down her face, her complexion changed, and she said, 'I would rather have my parents and five kinds of kin have their bodies destroyed, and have their life roots cut off five times, than fall into this evil view.' At that time, the six thousand Brahmins all raised their voices and said, 'Stop! Stop! Elder! Why do you allow this maid to insult us like this? If someone invites us, they should prepare food and drink for us.' At that time, the elder and Sumati's husband prepared pork, pork soup, and strong wine, and offered it to the six thousand Brahmins, making sure they were all full. After the Brahmins had eaten, they discussed for a short while, and then got up and left.
。
是時，滿財長者在高樓上，煩冤愁惋，獨坐思惟：「我今取此來，便為破家，無異辱我門戶。」
是時，有梵志名修跋，得五通，亦得諸禪，然滿財長者所見貴重。時，修跋梵志而作是念：「我與長者別來日久，今可往相見。」是時，梵志入滿富城，往詣長者家，問守門者曰：「長者今為所在？」
守門人報曰：「長者在樓上，極為愁憂，大不可言。」
時，梵志徑上樓上，與長者相見，梵志問長者曰：「何故愁憂乃至於斯，無縣官、盜賊、水、火災變所侵抂乎？又非家中不和順耶？」
長者報曰：「無有縣官、盜賊之變，但小家中事緣不遂。」
梵志問曰：「須聞其狀，有何事緣？」
長者報曰：「昨日為兒娶婦，又犯國限；五親被辱，請諸師在舍，將兒婦往禮拜而不從命。」
梵志修跋報曰：「此女家者，為在何國近遠娉娶？」
長者曰：「此女舍衛城中阿那邠邸女。」
時，彼梵志修跋聞此語已，愕然驚怪，兩手掩耳，而作是說：「咄！咄！長者！甚奇！甚特！此女乃能故在，又不自殺，不投樓下，甚是大幸。所以然者，此女所事之師，皆是梵行之人，今日現在，甚奇！甚特！」
長者曰：「我聞汝語，復欲嗤笑
現代漢語譯本：當時，滿財長者在高樓上，煩惱憂愁，獨自坐著思考：『我如果接受了這門親事，就會導致家破人亡，無異於玷污我的家門。』 當時，有一位名叫修跋的婆羅門，他獲得了五神通，也修得了各種禪定，而且滿財長者非常看重他。當時，修跋婆羅門心想：『我與長者分別已經很久了，現在可以去拜訪他。』於是，婆羅門進入滿富城，前往長者家中，問守門人說：『長者現在在哪裡？』 守門人回答說：『長者在樓上，非常憂愁，難以言表。』 當時，婆羅門直接上了樓，與長者相見。婆羅門問長者說：『您為何如此憂愁，難道是遭受了官府、盜賊、水災、火災的侵擾嗎？還是家中不和睦呢？』 長者回答說：『沒有官府、盜賊的災禍，只是家中一些小事不順心。』 婆羅門問道：『請您詳細說說，到底是什麼事？』 長者回答說：『昨天為兒子娶了媳婦，又觸犯了國法；五親都受到了侮辱，請了各位法師到家中，想讓兒子和媳婦去禮拜他們，但他們卻不聽從。』 婆羅門修跋問道：『這女子的家，是在哪個國家，離這裡遠還是近？』 長者說：『這女子是舍衛城中給孤獨長者的女兒。』 當時，那位婆羅門修跋聽到這話后，驚訝得目瞪口呆，雙手摀住耳朵，說道：『哎呀！哎呀！長者！真是太奇怪了！太特別了！這女子竟然還活著，沒有自殺，也沒有從樓上跳下去，真是太幸運了。之所以這樣，是因為這女子所侍奉的老師，都是修行梵行的人，今天還健在，真是太奇怪了！太特別了！』 長者說：『我聽了您的話，反而想嘲笑您。』
English version: At that time, the elder Manacitta was on the upper floor, troubled and worried, sitting alone and thinking, 'If I accept this marriage, it will lead to the ruin of my family, no different from disgracing my household.' At that time, there was a Brahmin named Subha, who had attained the five supernormal powers and various meditative states, and was highly regarded by the elder Manacitta. Then, the Brahmin Subha thought, 'It has been a long time since I parted from the elder, now I can go visit him.' So, the Brahmin entered the city of Manapuri, went to the elder's house, and asked the gatekeeper, 'Where is the elder now?' The gatekeeper replied, 'The elder is upstairs, extremely worried, beyond words.' Then, the Brahmin went directly upstairs and met the elder. The Brahmin asked the elder, 'Why are you so worried, have you been harassed by officials, thieves, floods, or fires? Or is there discord in your family?' The elder replied, 'There are no disasters from officials or thieves, just some minor family matters that are not going well.' The Brahmin asked, 'Please tell me the details, what is the matter?' The elder replied, 'Yesterday, I took a wife for my son, and it violated the national law; my five relatives were humiliated, and I invited the masters to the house, wanting my son and his wife to pay respects to them, but they refused to obey.' The Brahmin Subha asked, 'Where is this woman's family, in which country, is it near or far?' The elder said, 'This woman is the daughter of Anathapindika in the city of Sravasti.' At that time, when the Brahmin Subha heard this, he was stunned with surprise, covered his ears with both hands, and said, 'Oh! Oh! Elder! How strange! How extraordinary! This woman is still alive, she has not committed suicide, nor has she jumped from the building, it is very fortunate. The reason is that the teachers this woman serves are all people who practice Brahmacharya, and they are still alive today, it is very strange! Very extraordinary!' The elder said, 'When I hear your words, I want to laugh at you.'
。所以然者，汝為外道異學，何故嘆譽沙門釋種子行？此女所事之師，有何威德？有何神變？」
梵志報言：「長者！欲聞此女師神德乎？我今粗說其原。」
長者曰：「愿聞其說。」
梵志報曰：「我昔日詣雪山北人間乞食，得食已，飛來詣阿耨達泉。時，彼天、龍、鬼神遙見我來，皆護持刀劍而來向我，並語我言：『修跋仙士，莫來止此泉邊，莫污辱此泉；設不隨我語者，正爾命根斷壞！』我聞此語，即離彼泉不遠而食。
「長者當知，此女所事之師，最小弟子名均頭沙彌，然此沙彌亦至雪山北乞食，飛來詣阿耨達泉，叉手執塳間死人之衣，血垢污染。是時，阿耨達大神天、龍、鬼神皆起前迎，恭敬問訊：『善來，人師，可就此坐。』時，均頭沙彌往至泉水之處。又復長者，當泉水中央有純金之案
現代漢語譯本：『那麼，你既然是外道，為何要讚美沙門釋迦的修行？這個女子所侍奉的老師，有什麼威德？有什麼神通變化？』 梵志回答說：『長者！您想聽聽這位女子的老師的神通功德嗎？我現在粗略地說說他的來歷。』 長者說：『願意聽你說。』 梵志回答說：『我以前到雪山北邊的人間乞食，得到食物后，飛到阿耨達泉。當時，那裡的天神、龍神、鬼神遠遠地看見我來，都拿著刀劍來迎接我，並對我說：『修跋仙士，不要到這個泉邊來，不要玷污這個泉水；如果不聽我的話，立刻就會斷送你的性命！』我聽到這話，就離開那個泉水不遠的地方吃飯。 『長者您要知道，這個女子所侍奉的老師，最小的弟子名叫均頭沙彌，然而這個沙彌也到雪山北邊乞食，飛到阿耨達泉，叉著手拿著墳墓間死人的衣服，上面沾滿了血污。這時，阿耨達的大神、天神、龍神、鬼神都起身迎接他，恭敬地問候：『歡迎，人師，請到這裡坐。』當時，均頭沙彌走到泉水的地方。還有，長者，在泉水中央有一個純金的案子』
English version: 'So then, since you are a follower of other ways and heterodox teachings, why do you praise the practice of the Shramana Shakya's disciples? What power and virtue does this woman's teacher possess? What kind of supernatural transformations does he exhibit?' The Brahmin replied, 'Elder! Do you wish to hear about the divine virtues of this woman's teacher? I will now roughly describe his origins.' The elder said, 'I wish to hear your account.' The Brahmin replied, 'In the past, I went to the northern side of the Snow Mountains to beg for food. After obtaining food, I flew to Lake Anavatapta. At that time, the gods, dragons, and spirits there saw me coming from afar, and they all came towards me wielding swords, saying, 'Ascetic Shubha, do not come to this spring, do not defile this spring; if you do not heed our words, your life will be cut short immediately!' Upon hearing these words, I left that spring and ate my meal not far away. 'Elder, you should know that the teacher this woman serves has a youngest disciple named Kundala, a Shramana. This Shramana also went to the northern side of the Snow Mountains to beg for food, and he flew to Lake Anavatapta, holding the clothes of a dead person from a grave, stained with blood. At that time, the great gods, heavenly beings, dragons, and spirits of Lake Anavatapta all rose to greet him, respectfully asking, 'Welcome, teacher of men, please sit here.' Then, Shramana Kundala went to the place of the spring. Furthermore, elder, in the center of the spring, there is a pure gold table.'
。爾時，沙彌以此死人之衣，漬著水中；卻後坐食，食竟，蕩缽，在金案上結加趺坐，正身正意，繫念在前，便入初禪，從初禪起，入第二禪；從第二禪起，入第三禪；從第三禪起，入第四禪；從第四禪起，入空處；從空處起，入識處；從識處起，入不用處；從不用處起，入有想無想處；從有想無想處起，入滅盡三昧；從滅盡三昧起，入炎光三昧；從炎光三昧起，入水氣三昧；從水氣三昧起，入炎光三昧，次復入滅盡三昧，次復入有想無想三昧，次復入不用處三昧，次復入識處三昧，次復入空處三昧，次復入四禪，次復入三禪，次復入二禪，次復入初禪，從初禪起而浣死人之衣。是時，天、龍、鬼神或與踏衣者，或以洗者，或取水而飲者。爾時，浣衣已，舉著空中而曝之。爾時，彼沙彌收攝衣已，便飛在空中，還歸所在。
「長者當知，我爾時遙見而不得近。此女所事之師，最小弟子有此神力，況復最大弟子有何可及乎？何況彼師如來、至真、等正覺而可及乎？觀此義已，而作是說：『甚奇！甚特！此女乃能而不自殺，不斷命根。』」
是時，長者語梵志曰：「我等可得見此女所事師乎？」
梵志報曰：「可還問此女
現代漢語譯本：當時，小沙彌用死者的衣服浸泡在水中；之後坐下吃飯，吃完飯，洗凈缽，在金案上結跏趺坐，端正身體，集中意念，然後進入初禪，從初禪出來，進入二禪；從二禪出來，進入三禪；從三禪出來，進入四禪；從四禪出來，進入空無邊處；從空無邊處出來，進入識無邊處；從識無邊處出來，進入無所有處；從無所有處出來，進入非想非非想處；從非想非非想處出來，進入滅盡定；從滅盡定出來，進入火焰三昧；從火焰三昧出來，進入水氣三昧；從水氣三昧出來，進入火焰三昧，接著又進入滅盡定，接著又進入非想非非想三昧，接著又進入無所有處三昧，接著又進入識無邊處三昧，接著又進入空無邊處三昧，接著又進入四禪，接著又進入三禪，接著又進入二禪，接著又進入初禪，從小沙彌從初禪出來后開始洗滌死者的衣服。這時，天、龍、鬼神有的幫他踩衣服，有的幫他洗衣服，有的取水給他喝。當時，洗完衣服后，他把衣服舉到空中晾曬。當時，那個小沙彌收好衣服后，就飛到空中，回到他所在的地方。 『長者您應該知道，我當時遠遠地看見他卻無法靠近。這個女子所侍奉的老師，最小的弟子就有這樣的神力，更何況最大的弟子又該如何呢？更何況他的老師如來、至真、等正覺又怎麼能比得上呢？』觀察到這個道理后，我這樣說：『真是太神奇了！太特別了！這個女子竟然能夠不自殺，不斷絕自己的生命。』 當時，長者對梵志說：『我們能見到這個女子所侍奉的老師嗎？』 梵志回答說：『可以回去問這個女子。』
English version: At that time, the novice monk soaked the dead person's clothes in water; afterwards, he sat down to eat, and after eating, he washed his bowl, sat cross-legged on a golden table, straightened his body, focused his mind, and then entered the first dhyana. From the first dhyana, he entered the second dhyana; from the second dhyana, he entered the third dhyana; from the third dhyana, he entered the fourth dhyana; from the fourth dhyana, he entered the sphere of infinite space; from the sphere of infinite space, he entered the sphere of infinite consciousness; from the sphere of infinite consciousness, he entered the sphere of nothingness; from the sphere of nothingness, he entered the sphere of neither perception nor non-perception; from the sphere of neither perception nor non-perception, he entered the cessation of perception and feeling; from the cessation of perception and feeling, he entered the fire samadhi; from the fire samadhi, he entered the water vapor samadhi; from the water vapor samadhi, he entered the fire samadhi again, then entered the cessation of perception and feeling again, then entered the samadhi of neither perception nor non-perception again, then entered the samadhi of nothingness again, then entered the samadhi of infinite consciousness again, then entered the samadhi of infinite space again, then entered the four dhyanas, then entered the three dhyanas, then entered the two dhyanas, then entered the first dhyana, and after the novice monk arose from the first dhyana, he began to wash the dead person's clothes. At this time, gods, dragons, and spirits either helped him tread the clothes, or helped him wash the clothes, or fetched water for him to drink. At that time, after washing the clothes, he lifted them into the air to dry. At that time, the novice monk collected the clothes and then flew into the air, returning to his place. 'Elder, you should know that at that time I saw him from afar but could not get close. This woman's teacher, the smallest disciple has such divine power, how much more so the greatest disciple? And how much more so his teacher, the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One? Observing this principle, I said: 'How marvelous! How extraordinary! This woman is able not to commit suicide, not to end her own life.' At that time, the elder said to the Brahmin: 'Can we see the teacher whom this woman serves?' The Brahmin replied: 'You can go back and ask this woman.'
。」
是時，長者問須摩提女曰：「吾今欲得見汝所事師，能使來不乎？」
時，女聞已，歡喜踴躍，不能自勝，而作是說：「愿時辦具飲食，明日如來當來至此，及比丘僧。」
長者報曰：「汝今自請，吾不解法。」
是時，長者女沐浴身體，手執香爐，上高樓上，叉手向如來，而作是說：「唯愿世尊當善觀察無能見頂者，然世尊無事不知，無事不察，女今在此困厄，唯愿世尊當善觀察。」
又以此偈而嘆曰：
「觀世靡不周， 佛眼之所察， 降鬼諸神王， 及降鬼子母。 如彼啖人鬼， 取人指作鬘， 后復欲害母， 然佛取降之。 又在羅閱城， 暴象欲來害， 且如自歸命， 諸天嘆善哉。 復至馬提國， 復值惡龍王， 見密跡力士， 而龍自歸命。 諸變不可計， 皆使立正道， 我今復值厄， 唯愿尊屈神。」 爾時香如雲， 玄在虛空中， 遍滿祇洹舍， 住在如來前。 諸釋虛空中， 歡喜而作禮， 又見香在前， 須摩提所請。 雨諸種種花， 而不可計量， 悉滿祇洹林， 如來笑放光。
爾時，阿難見祇洹中有此妙香。見已，至世尊所。到已，頭面禮足，在一面立
現代漢語譯本 當時，長者問須摩提女說：『我現在想見你所侍奉的老師，他能來嗎？』 當時，女子聽了這話，歡喜雀躍，不能自已，就說：『希望您準備好飲食，明天如來會來到這裡，還有比丘僧。』 長者回答說：『你自己去請吧，我不懂佛法。』 當時，長者的女兒沐浴身體，手持香爐，登上高樓，合掌向如來，說道：『希望世尊能夠明察，雖然沒有人能見到您的頭頂，但世尊無所不知，無所不察，我如今身處困境，希望世尊能夠明察。』 又用這首偈頌讚嘆道： 『觀察世間無不周全，佛眼所能洞察，降伏鬼神之王，以及降伏鬼子母。 就像那個吃人的鬼，取人手指做成花鬘，後來又想加害母親，但佛陀降伏了他。 又在羅閱城，暴象想要加害，但只要歸命佛陀，諸天都會讚歎善哉。 又到了馬提國，又遇到惡龍王，見到密跡力士，龍王就自己歸命了。 種種變化不可計數，都使他們走上正道，我如今又遇到困境，希望世尊能屈尊降臨。』 當時，香氣如雲，懸浮在虛空中，遍滿祇洹精舍，停留在如來面前。 諸天在虛空中，歡喜地行禮，又看到香在前面，是須摩提所請。 降下種種花朵，不可計數，全部充滿祇洹林，如來微笑放光。 當時，阿難看到祇洹中有這種奇妙的香氣。看到后，就到世尊那裡。到了之後，頭面禮足，站在一邊。
English version At that time, the elder asked Sumati's daughter, 'I now wish to see the teacher you serve. Can he come?' Then, upon hearing this, the girl was overjoyed and could not contain herself, saying, 'I hope you will prepare food, for tomorrow the Tathagata will come here, along with the assembly of monks.' The elder replied, 'You invite him yourself; I do not understand the Dharma.' At that time, the elder's daughter bathed her body, held an incense burner in her hand, ascended to a high tower, and with her palms together, faced the Tathagata, saying, 'May the World Honored One observe well, though no one can see the top of your head, yet the World Honored One knows all and observes all. I am now in distress; may the World Honored One observe well.' And she praised with this verse: 'Observing the world without omission, what the Buddha's eye perceives, subduing the kings of ghosts and gods, and subduing the demon mother. Like that man-eating ghost, who made a garland of human fingers, and later wanted to harm his mother, but the Buddha subdued him. Also in Rajagriha, a violent elephant wanted to harm, but as soon as one takes refuge in the Buddha, the gods will praise 'Well done'. And again in the country of Mathura, encountering an evil dragon king, upon seeing the Vajrapani, the dragon king himself took refuge. The transformations are countless, all leading them to the right path. I am now in distress again; may the Honored One condescend to come.' At that time, the incense was like a cloud, suspended in the void, filling the Jetavana Monastery, and staying before the Tathagata. The gods in the void, joyfully paid their respects, and seeing the incense in front, knew it was Sumati's invitation. Raining down all kinds of flowers, immeasurable, filling the Jetavana grove, the Tathagata smiled and emitted light. At that time, Ananda saw this wonderful fragrance in Jetavana. Having seen it, he went to the World Honored One. Having arrived, he bowed his head to his feet and stood to one side.
。爾時，阿難白世尊言：「唯愿，世尊！此是何等香，遍滿祇洹精舍中？」
世尊告曰：「此香是佛使，滿富城中須摩提女所請。汝今呼諸比丘！盡集一處而行籌，作是告敕：『諸比丘有漏盡阿羅漢，得神足者，便取捨羅，明日當詣滿富城中，受須摩提請。』」
阿難白佛：「如是。世尊！」是時，阿難受佛教已。即集諸比丘在普會講堂，而作是念：「諸有得道羅漢者，便取捨羅。」當於爾時，眾僧上坐，名君頭波漢，得須陀洹，結使未盡，不得神足。是時，上坐而作是念：「我今大眾之中最是上坐，又結使未盡，未得神足，我明日不能得至滿富城中食；然如來眾中最下坐者，名均頭沙彌，此有神足，有大威力，得至彼受請，我今亦當往受彼請。」爾時，上坐以心清凈，居在學地而受舍羅。
爾時，世尊以天眼清凈，見君頭波漢居學地而受舍羅，即得無學。爾時，世尊告諸比丘：「我弟子中第一受舍羅者，君頭波漢比丘是也。」
爾時，世尊告諸神足比丘，大目連、大迦葉、阿那律、離越、須菩提、優毗迦葉、摩訶迦匹那、尊者羅云、均利般特、均頭沙彌：「汝等以神足先往至彼城中。」
諸比丘對曰：「如是
現代漢語譯本：當時，阿難對世尊說：『世尊，請問這是什麼香氣，竟然瀰漫了整個祇洹精舍？』 世尊告訴阿難：『這香氣是佛的使者，是滿富城中須摩提女子所請。你現在去召集所有比丘，聚集一處進行籌選，並宣告說：『各位比丘，凡是漏盡的阿羅漢，並且得到神足通的，就取籌，明天前往滿富城中，接受須摩提的邀請。』 阿難回答佛說：『是的，世尊！』當時，阿難接受佛的教誨后，立即召集所有比丘在普會講堂，心中想著：『凡是得道的阿羅漢，就取籌。』當時，僧團中一位上座，名叫君頭波漢，他證得須陀洹果，但結使未盡，沒有得到神足通。這時，上座心中想：『我如今在大眾中是最上座的，但結使未盡，沒有得到神足通，我明天不能去滿富城中應供；然而如來弟子中最下座的，名叫均頭沙彌，他有神足通，有大威力，可以去那裡接受邀請，我今天也應當去接受邀請。』當時，上座以清凈的心，處於學地而接受了籌。 這時，世尊以清凈的天眼，看到君頭波漢處於學地而接受籌，立即證得無學果。當時，世尊告訴眾比丘：『我的弟子中第一個接受籌的，是君頭波漢比丘。』 當時，世尊告訴有神足通的比丘，大目連、大迦葉、阿那律、離越、須菩提、優毗迦葉、摩訶迦匹那、尊者羅云、均利般特、均頭沙彌：『你們以神足通先去那個城中。』 眾比丘回答說：『是的，世尊！』
English version: At that time, Ananda said to the World Honored One, 'World Honored One, what is this fragrance that pervades the entire Jeta Grove Monastery?' The World Honored One told Ananda, 'This fragrance is a messenger of the Buddha, requested by the woman Sumati in the city of Manfu. Now, summon all the monks, gather them in one place to draw lots, and announce: 「Monks, those who are Arhats who have exhausted their outflows and have attained supernatural powers, take a lot, and tomorrow go to the city of Manfu to accept Sumati』s invitation.」' Ananda replied to the Buddha, 'Yes, World Honored One!' At that time, Ananda, having received the Buddha's teaching, immediately gathered all the monks in the Universal Assembly Hall, thinking: 'Those who are Arhats who have attained the Way, take a lot.' At that time, a senior monk in the Sangha, named Juntoubohan, had attained the Srotapanna fruit, but his fetters were not exhausted, and he had not attained supernatural powers. At this time, the senior monk thought: 'I am now the most senior in the assembly, but my fetters are not exhausted, and I have not attained supernatural powers. I cannot go to the city of Manfu tomorrow to receive offerings; however, the most junior of the Buddha's disciples, named Juntou Shami, has supernatural powers and great power, and can go there to accept the invitation. I should also go to accept the invitation today.' At that time, the senior monk, with a pure mind, being in the stage of learning, accepted the lot. At this time, the World Honored One, with his pure heavenly eye, saw Juntoubohan in the stage of learning accepting the lot, and immediately attained the state of no more learning. At that time, the World Honored One told the monks, 'Among my disciples, the first to accept the lot is the monk Juntoubohan.' At that time, the World Honored One told the monks with supernatural powers, Mahamogallana, Mahakasyapa, Aniruddha, Revata, Subhuti, Upali, Mahakappina, Venerable Rahula, Cunda, and Juntou Shami: 'You, with your supernatural powers, go to that city first.' The monks replied, 'Yes, World Honored One!'
。世尊！」
是時，眾僧使人，名曰干荼，明日清旦，躬負大釜，飛在空中，往至彼城。
是時，彼長者及諸人民，上高樓上欲覲世尊，遙見使人負釜而來。時，長者與女便說此偈：
「白衣而長髮， 露身如疾風， 又復負大釜， 此是汝師耶？」
是時，女人復以偈報曰：
「此非尊弟子， 如來之使人， 三道具五通， 此人名干茶。」
爾時，干茶使人，繞城三匝，往詣長者家。
是時，均頭沙彌化作五百華樹，色若干種，皆悉敷茂，其色甚好優缽蓮華；如是之華不可計限，往至彼城。
是時，長者遙見沙彌來，復以此偈問曰：
「此華若干種， 盡在虛空中， 又有神足人， 為是汝師乎？」
是時，女復以偈報曰：
「須跋前所說， 眾上沙彌者， 師名舍利弗， 是彼之弟子。」
是時，均頭沙彌繞城三匝，往詣長者家。
是時，尊者般特化作五百頭牛，衣毛皆青；在牛上結加趺坐，往詣彼城
現代漢語譯本：『世尊！』 當時，僧眾派了一個名叫干荼的人，第二天清晨，親自揹著大鍋，飛到空中，前往那座城市。 當時，那位長者和人民，登上高樓想要拜見世尊，遠遠看見使者揹著鍋而來。當時，長者和女兒便說了這首偈： 『身穿白衣卻留著長髮，裸露身體像疾風一樣，又揹著大鍋，這個人是你的老師嗎？』 當時，女子又用偈語回答說： 『這不是尊者的弟子，而是如來的使者，具有三明和五神通，這個人名叫干茶。』 那時，干茶使者繞城三圈，前往長者的家。 當時，均頭沙彌化作五百棵花樹，顏色各異，都茂盛地開放著，花色像極美的優缽羅花；這樣的花數不勝數，前往那座城市。 當時，長者遠遠看見沙彌前來，又用這首偈語問道： 『這些花有各種顏色，都在虛空中，又有一個有神通的人，是你的老師嗎？』 當時，女子又用偈語回答說： 『須跋之前所說的，眾僧之上的沙彌，老師名叫舍利弗，是他的弟子。』 當時，均頭沙彌繞城三圈，前往長者的家。 當時，尊者般特化作五百頭牛，毛色都是青色的；在牛背上結跏趺坐，前往那座城市。
English version: 『World Honored One!』 At that time, the assembly of monks sent a person named Kantu, who, the next morning, personally carried a large cauldron, flew into the air, and went to that city. At that time, the elder and the people, ascended to the high tower wanting to see the World Honored One, and from afar saw the messenger carrying the cauldron coming. At that time, the elder and his daughter then spoke this verse: 『Clothed in white but with long hair, with a bare body like a swift wind, and also carrying a large cauldron, is this your teacher?』 At that time, the woman again replied with a verse: 『This is not the Venerable's disciple, but the Tathagata's messenger, possessing the three insights and five supernatural powers, this person is named Kantu.』 At that time, the messenger Kantu circled the city three times, and went to the elder's house. At that time, the novice Kundala transformed into five hundred flowering trees, of various colors, all blooming luxuriantly, their colors like the most beautiful blue lotuses; such flowers were countless, going to that city. At that time, the elder saw the novice coming from afar, and again asked with this verse: 『These flowers are of various colors, all in the empty space, and there is also a person with supernatural powers, is he your teacher?』 At that time, the woman again replied with a verse: 『The novice above the assembly, whom Subha spoke of earlier, his teacher is named Sariputra, he is his disciple.』 At that time, the novice Kundala circled the city three times, and went to the elder's house. At that time, the Venerable Pantha transformed into five hundred oxen, their fur all blue; sitting cross-legged on the backs of the oxen, he went to that city.
。
是時，長者遙見，復以此偈問女曰：
「此諸大群牛， 衣毛皆青色， 在上而獨坐， 此是汝師耶？」
女復以偈報曰：
「能化千比丘， 在耆域園中， 心神極為朗， 此名為般特。」
爾時，尊者周利般特繞彼城三匝已，往詣長者家。
爾時，羅云復化作五百孔雀，色若干種；在上結加趺坐，往詣彼城。
長者見已，復以此偈問女曰：
「此五百孔雀， 其色甚為妙， 如彼軍大將， 此是汝師耶？」
時，女復以此偈報曰：
「如來說禁戒， 一切無所犯， 于戒能護戒， 佛子羅云者。」
是時，羅云繞城三匝，往詣長者家。
是時，尊者迦匹那化作五百金翅鳥，極為勇猛；在上結加趺坐，往詣彼城。
時，長者遙見已，復以此偈問女曰：
「五百金翅鳥， 極為盛勇猛， 在上無所畏， 此是汝師耶？」
時，女以偈報曰：
「能行出入息， 迴轉心善行， 慧力極勇盛， 此名迦匹那。」
時，尊者迦匹那繞城三匝，往詣長者家。
爾時，優毗迦葉化作五百龍，皆有七頭；在上結加趺坐，往詣彼城
現代漢語譯本 當時，長者遠遠看見，又用這首偈語問女子說： 『這些大群的牛，毛色都是青色的，在上面獨自坐著，這是你的老師嗎？』 女子又用偈語回答說： 『能化現一千個比丘，在耆域園中，心神極為明朗，這名為般特。』 當時，尊者周利般特繞著那座城走了三圈后，前往長者的家。 當時，羅云又化作五百隻孔雀，顏色各不相同；在上面結跏趺坐，前往那座城。 長者看見后，又用這首偈語問女子說： 『這五百隻孔雀，顏色非常美妙，如同軍隊的大將，這是你的老師嗎？』 當時，女子又用這首偈語回答說： 『如來說的禁戒，一切都沒有違犯，對於戒律能夠守護，這是佛子羅云。』 當時，羅云繞城三圈，前往長者的家。 當時，尊者迦匹那化作五百隻金翅鳥，極為勇猛；在上面結跏趺坐，前往那座城。 當時，長者遠遠看見后，又用這首偈語問女子說： 『五百隻金翅鳥，極為盛大勇猛，在上面無所畏懼，這是你的老師嗎？』 當時，女子用偈語回答說： 『能夠進行出入息，迴轉心念善行，智慧力量極為勇猛，這名為迦匹那。』 當時，尊者迦匹那繞城三圈，前往長者的家。 當時，優毗迦葉化作五百條龍，都有七個頭；在上面結跏趺坐，前往那座城。
English version At that time, the elder, seeing from afar, again asked the girl with this verse: 'These large herds of cattle, their coats all blue, sitting alone above, is this your teacher?' The girl replied with a verse: 'Able to transform into a thousand monks, in the Jivaka Garden, with a mind extremely clear, this one is named Pantha.' At that time, the Venerable Cūḷapanthaka, having circled the city three times, went to the elder's house. At that time, Rahula also transformed into five hundred peacocks, of various colors; sitting cross-legged above, he went to that city. The elder, having seen this, again asked the girl with this verse: 'These five hundred peacocks, their colors are very exquisite, like a great general of an army, is this your teacher?' At that time, the girl replied with this verse: 'The precepts spoken by the Tathagata, all without transgression, able to protect the precepts, this is the Buddha's son Rahula.' At that time, Rahula circled the city three times, and went to the elder's house. At that time, the Venerable Kappina transformed into five hundred garudas, extremely brave; sitting cross-legged above, he went to that city. At that time, the elder, having seen from afar, again asked the girl with this verse: 'Five hundred garudas, extremely powerful and brave, fearless above, is this your teacher?' At that time, the girl replied with a verse: 'Able to practice the in-and-out breath, turning the mind to good deeds, with wisdom and strength extremely brave, this one is named Kappina.' At that time, the Venerable Kappina circled the city three times, and went to the elder's house. At that time, Uruvilva-Kasyapa transformed into five hundred dragons, all with seven heads; sitting cross-legged above, he went to that city.
。
長者遙見已，復以偈問女曰：
「今此七頭龍， 威顏甚可畏， 來者不可計， 此是汝師耶？」
時女報曰：
「恒有千弟子， 神足化毗沙， 優毗迦葉者， 可謂此人是。」
時，優毗迦葉繞城三匝，往詣長者家。
是時，尊者須菩提化作琉璃山；入中結加趺坐，往詣彼城。
爾時，長者遙見已，以偈問女曰：
「此山為極妙， 盡作琉璃色， 今在窟中坐， 此是汝師耶？」
時，女復以此偈報曰：
「由本佈施報， 今獲此功德， 以成良福田， 解空須菩提。」
爾時，須菩提繞城三匝，往詣長者家。
時，尊者大迦旃延復化作五百鵠，色皆純白，往詣彼城。
是時，長者遙見已，以此偈問女曰：
「今此五百鵠， 諸色皆純白， 盡滿虛空中， 此是汝師耶？」
時，女復以此偈報曰：
「佛經之所說， 分別其義句， 又演結使聚， 此名迦旃延。」
是時，尊者大迦旃延繞彼城三匝，往詣長者家。
是時，離越化作五百虎；在上坐，而往詣彼城
現代漢語譯本 長者遠遠地看見他們，又用偈語問那女子說： 『現在這七頭龍，威嚴的樣子真是可怕， 來的人數也數不清，這是你的老師嗎？』 當時，那女子回答說： 『他常有千名弟子，能以神通變化，優毗迦葉， 可以說的就是這個人。』 當時，優毗迦葉繞城三圈，前往長者的家。 這時，尊者須菩提變化成琉璃山；在山中結跏趺坐，前往那座城。 那時，長者遠遠地看見他，用偈語問那女子說： 『這座山非常奇妙，完全是琉璃的顏色， 現在在山洞中坐著，這是你的老師嗎？』 當時，那女子又用這偈語回答說： 『由於前世佈施的果報，今生獲得這樣的功德， 成就了良田福地，他就是解空的須菩提。』 當時，須菩提繞城三圈，前往長者的家。 這時，尊者大迦旃延又變化成五百隻天鵝，顏色都是純白色，前往那座城。 這時，長者遠遠地看見他們，用這偈語問那女子說： 『現在這五百隻天鵝，顏色都是純白色， 佈滿了整個天空，這是你的老師嗎？』 當時，那女子又用這偈語回答說： 『他能解釋佛經所說的，分別其中的義理， 又能演說煩惱的聚集，這個人名叫迦旃延。』 當時，尊者大迦旃延繞那座城三圈，前往長者的家。 這時，離越變化成五百隻老虎；坐在上面，前往那座城。
English version The elder, seeing them from afar, again asked the woman with a verse: 'These seven-headed dragons now, their majestic appearance is truly fearsome, The number of those who come is countless, is this your teacher?' At that time, the woman replied: 'He always has a thousand disciples, who can transform with divine powers, Upagupta, It can be said that this is the person.' At that time, Upagupta circled the city three times and went to the elder's house. At this time, the Venerable Subhuti transformed into a mountain of lapis lazuli; sitting in meditation within it, he went to that city. Then, the elder, seeing him from afar, asked the woman with a verse: 'This mountain is extremely marvelous, entirely of lapis lazuli color, Now sitting in the cave, is this your teacher?' At that time, the woman again replied with this verse: 'Due to the reward of past giving, he now obtains this merit, Having become a field of good fortune, he is Subhuti who understands emptiness.' At that time, Subhuti circled the city three times and went to the elder's house. At this time, the Venerable Mahakatyayana again transformed into five hundred swans, all of pure white color, and went to that city. At this time, the elder, seeing them from afar, asked the woman with this verse: 'Now these five hundred swans, all of pure white color, Completely filling the empty sky, is this your teacher?' At that time, the woman again replied with this verse: 'He can explain what the Buddha's scriptures say, distinguishing their meanings, And also expounds on the aggregates of afflictions, this person is named Katyayana.' At that time, the Venerable Mahakatyayana circled that city three times and went to the elder's house. At this time, Revata transformed into five hundred tigers; sitting on top, he went to that city.
。
長者見已，以此偈問女曰：
「今此五百虎， 衣毛甚悅澤， 又在上坐者， 此是汝師耶？」
時，女以偈報曰：
「皆在祇洹寺， 六年不移動， 坐禪最第一， 此名離越者。」
是時，尊者離越繞城三匝，詣長者家。
是時，尊者阿那律化作五百師子，極為勇猛；在上坐，往詣彼城。
是時，長者見已，以偈問女曰：
「此五百師子， 勇猛甚可畏， 在上而坐者， 此是汝師耶？」
時，女以偈報曰：
「生時天地動， 珍寶出於地， 清凈眼無垢， 佛弟阿那律。」
是時，阿那律繞城三匝，往詣長者家。
是時，尊者大迦葉化作五百匹馬，皆朱毛尾，金銀校飾；在上而坐，並雨天華，往詣彼城。
長者遙見，以偈問女曰：
「金馬朱毛尾， 其數有五百， 為是轉輪王， 為是汝師耶？」
女復以偈報曰：
「頭陀行第一， 恒愍貧窮者， 如來與半坐， 最大迦葉是。」
是時，大迦葉繞城三匝，往詣長者家
現代漢語譯本 長者看見后，用偈語問女子說： 『這五百隻老虎，毛色非常光澤，又坐在上座的，這是你的老師嗎？』 當時，女子用偈語回答說： 『他們都在祇洹寺，六年沒有移動過，坐禪修行最第一，這名字叫離越。』 當時，尊者離越繞城三圈，前往長者家。 當時，尊者阿那律化作五百隻獅子，非常勇猛；坐在上座，前往那座城。 當時，長者看見后，用偈語問女子說： 『這五百隻獅子，勇猛得令人畏懼，坐在上座的，這是你的老師嗎？』 當時，女子用偈語回答說： 『他出生時天地震動，珍寶從地裡涌出，清凈的眼睛沒有污垢，是佛陀的弟子阿那律。』 當時，阿那律繞城三圈，前往長者家。 當時，尊者大迦葉化作五百匹馬，都是紅色的毛和尾巴，用金銀裝飾；坐在上座，並降下天花，前往那座城。 長者遠遠看見，用偈語問女子說： 『金色的馬，紅色的毛和尾巴，數量有五百匹，是轉輪王嗎？還是你的老師？』 女子又用偈語回答說： 『頭陀修行第一，常常憐憫貧窮的人，如來分給他半個座位，是最大的迦葉。』 當時，大迦葉繞城三圈，前往長者家。
English version The elder, having seen this, asked the girl with a verse: 'These five hundred tigers, their fur is very lustrous, and the one sitting in the high seat, is this your teacher?' At that time, the girl replied with a verse: 'They are all in the Jetavana Monastery, they have not moved for six years, their meditation is the foremost, this one is named Liyue.' At that time, Venerable Liyue circled the city three times and went to the elder's house. At that time, Venerable Aniruddha transformed into five hundred lions, extremely brave; sitting in the high seat, he went to that city. At that time, the elder, having seen this, asked the girl with a verse: 'These five hundred lions, so brave and fearsome, the one sitting in the high seat, is this your teacher?' At that time, the girl replied with a verse: 'When he was born, heaven and earth shook, treasures emerged from the ground, his pure eyes are without blemish, he is the Buddha's disciple Aniruddha.' At that time, Aniruddha circled the city three times and went to the elder's house. At that time, Venerable Mahakasyapa transformed into five hundred horses, all with red fur and tails, adorned with gold and silver; sitting in the high seat, and raining down heavenly flowers, he went to that city. The elder, seeing from afar, asked the girl with a verse: 'Golden horses with red fur and tails, their number is five hundred, are they a Chakravartin king, or is this your teacher?' The girl again replied with a verse: 'He is foremost in ascetic practices, he always pities the poor, the Tathagata shares half his seat with him, he is the greatest Kasyapa.' At that time, Mahakasyapa circled the city three times and went to the elder's house.
。
是時，尊者大目犍連化作五百白象，皆有六牙，七處平整，金銀校飾；在上坐而來，放大光明悉滿世界；詣城，在虛空之中，作倡伎樂，不可稱計，雨種種雜華。又虛空之中，懸繒、幡蓋，極為奇妙。
爾時，長者遙見已，以偈問女曰：
「白象有六牙， 在上如天王， 今聞伎樂音， 是釋迦文耶？」
時，女以偈報曰：
「在彼大山上， 降伏難陀龍， 神足第一者， 名曰大目連。 我師故未來， 此是弟子眾， 聖師今當來， 光明靡不照。」
是時，尊者大目乾連繞城三匝，往詣長者家。
是時，世尊以知時到，被僧伽梨，在虛空中，去地七仞。是時，尊者阿若拘鄰在如來右，舍利弗在如來左。爾時，阿難承佛威神，在如來后，而手執拂，千二百弟子前後圍繞，如來最在中央，及諸神足弟子，阿若拘鄰化作月天子，舍利弗化作日天子，諸餘神足比丘，或化作釋提桓因，或化作梵天者，或有化作提頭賴吒，毗留勒形者，毗留博叉，或作毗沙門形者，領諸鬼神，或有作轉輪聖王形者，或有入火光三昧，或有入水精三昧，或有放光者，或有放煙者，作種種神足
現代漢語譯本 當時，尊者大目犍連化作五百頭白象，每頭都有六根象牙，七處平整，用金銀裝飾；它們在空中列隊而來，放出光明照亮整個世界；到達城池后，在空中演奏著數不清的音樂，降下各種各樣的雜花。空中還懸掛著絲綢、旗旛和寶蓋，極其奇妙。 這時，長者遠遠地看見了，用偈語問女兒說： 『白象有六根象牙，在空中如同天王一般，現在聽到的音樂聲，是釋迦牟尼佛來了嗎？』 當時，女兒用偈語回答說： 『在那座大山上，降伏了難陀龍，神通第一的人，名叫大目犍連。我的老師還沒有來，這些是他的弟子們，聖師現在將要到來，光明將照耀一切。』 當時，尊者大目犍連繞城三圈，前往長者的家。 這時，世尊知道時機已到，披上僧伽梨，在空中，離地七仞。當時，尊者阿若拘鄰在如來的右邊，舍利弗在如來的左邊。這時，阿難承佛的威神，在如來的後面，手裡拿著拂塵，一千二百弟子前後圍繞，如來在最中央，以及各位有神通的弟子，阿若拘鄰化作月天子，舍利弗化作日天子，其餘有神通的比丘，有的化作釋提桓因，有的化作梵天，有的化作提頭賴吒，毗留勒的形象，毗留博叉，有的化作毗沙門的形象，帶領著鬼神，有的化作轉輪聖王的形象，有的進入火光三昧，有的進入水精三昧，有的放出光明，有的放出煙霧，展現各種各樣的神通。
English version At that time, the venerable Mahāmaudgalyāyana transformed into five hundred white elephants, each with six tusks, seven points of evenness, and adorned with gold and silver; they came in formation in the air, emitting light that filled the entire world; upon reaching the city, they played countless musical instruments in the sky, and rained down various kinds of mixed flowers. In the sky, there were also hanging silks, banners, and canopies, which were extremely marvelous. At this time, the elder, seeing this from afar, asked his daughter in verse: 'The white elephants have six tusks, they are in the sky like a heavenly king, now hearing the sound of music, is it Śākyamuni Buddha who has come?' At that time, the daughter replied in verse: 'On that great mountain, he subdued the Nāga Nanda, the one who is foremost in supernatural powers, is named Mahāmaudgalyāyana. My teacher has not yet come, these are his disciples, the holy teacher will come now, and his light will illuminate everything.' At that time, the venerable Mahāmaudgalyāyana circled the city three times and went to the elder's house. At this time, the World Honored One, knowing that the time had come, put on his sanghati robe, and was in the air, seven cubits above the ground. At that time, the venerable Ajñātakauṇḍinya was on the right of the Tathāgata, and Śāriputra was on the left of the Tathāgata. At this time, Ānanda, receiving the Buddha's majestic power, was behind the Tathāgata, holding a whisk in his hand, with twelve hundred disciples surrounding him, the Tathāgata was in the very center, and the disciples with supernatural powers, Ajñātakauṇḍinya transformed into the Moon Deva, Śāriputra transformed into the Sun Deva, the other monks with supernatural powers, some transformed into Śakra, some transformed into Brahmā, some transformed into Dhṛtarāṣṭra, the form of Virūḍhaka, Virūpākṣa, some transformed into the form of Vaiśravaṇa, leading the ghosts and spirits, some transformed into the form of a Cakravartin king, some entered the fire light samadhi, some entered the water crystal samadhi, some emitted light, some emitted smoke, displaying all kinds of supernatural powers.
。是時，梵天王在如來右，釋提桓因在如來左，手執拂，密跡金剛力士在如來后，手執金剛杵，毗沙門天王手執七寶之蓋，處虛空中，在如來上，恐有塵土坋如來身。是時，般遮旬手執琉璃琴，嘆如來功德，及諸天神悉在虛空之中，作倡伎樂數千萬種，雨天雜華散如來上。
是波斯匿王、阿那邠邸長者，及舍衛城內人民之類，皆見如來在虛空中，去地七仞，見已，皆懷歡喜，踴躍不能自勝。
是時，阿那邠邸長者便說此偈：
「如來實神妙， 愛民如赤子， 快哉須摩提， 當受如來法。」
爾時，波斯匿王及阿那邠邸長者散種種名香雜華。是時，世尊將諸比丘眾，前後圍繞，及諸神天不可稱計，如似鳳凰王在虛空中，往詣彼城。
是時，般遮旬以偈嘆佛：
「諸生結永盡， 意念不錯亂， 以無塵垢礙， 入彼舊邦土。 心性極清凈， 斷魔邪惡念， 功德如大海， 今入彼邦土。 顏貌甚殊特， 諸使永不起， 為彼不自處， 今入彼邦土。 以渡四流淵， 脫于生老死， 以斷有根原， 今入彼邦土
現代漢語譯本：當時，梵天王在如來的右邊，釋提桓因在如來的左邊，手裡拿著拂塵。密跡金剛力士在如來的身後，手裡拿著金剛杵。毗沙門天王手裡拿著七寶的傘蓋，在虛空中，位於如來的上方，恐怕有塵土落在如來的身上。當時，般遮旬手裡拿著琉璃琴，讚歎如來的功德，以及諸天神都懸在虛空之中，演奏著數千萬種的音樂，降下天上的各種花朵，散落在如來的身上。 波斯匿王、阿那邠邸長者，以及舍衛城內的百姓們，都看見如來在虛空中，距離地面七仞高。看見之後，都心懷歡喜，激動得不能自已。 當時，阿那邠邸長者便說了這首偈語： 『如來真是神妙，愛護百姓如同愛護自己的孩子，真是太好了，須摩提，應當接受如來的教誨。』 那時，波斯匿王和阿那邠邸長者散佈各種名貴的香和花。當時，世尊帶領著眾比丘，前後圍繞著，以及無數的天神，如同鳳凰王在虛空中一樣，前往那座城市。 當時，般遮旬用偈語讚歎佛： 『一切煩惱都永遠斷盡，意念不再錯亂，因為沒有塵垢的障礙，進入那古老的國土。心性極其清凈，斷除了魔的邪惡念頭，功德如同大海一般，現在進入那片國土。容貌非常殊勝，各種慾望永遠不再生起，因為不再執著于自我，現在進入那片國土。已經渡過了四種煩惱的河流，脫離了生老病死，斷除了存在的根源，現在進入那片國土。』
English version: At that time, Brahma King was on the right side of the Tathagata, and Shakra, Lord of the Gods, was on the left side of the Tathagata, holding a whisk in his hand. The Vajrapani Yaksha was behind the Tathagata, holding a vajra in his hand. Vaishravana, the Heavenly King, was holding a seven-jeweled canopy in the void, above the Tathagata, fearing that dust might fall on the Tathagata's body. At that time, Panchashikha was holding a crystal lute, praising the merits of the Tathagata, and all the gods were in the void, performing tens of millions of kinds of music, and raining down various heavenly flowers, scattering them on the Tathagata. King Prasenajit, the elder Anathapindika, and the people of Shravasti all saw the Tathagata in the void, seven ren above the ground. Having seen this, they were all filled with joy and could not contain their excitement. At that time, the elder Anathapindika then spoke this verse: 'The Tathagata is truly wondrous, loving the people like his own children. How wonderful, Sumati, you should receive the Tathagata's teachings.' At that time, King Prasenajit and the elder Anathapindika scattered various precious fragrances and flowers. At that time, the World Honored One, leading the assembly of monks, surrounded by them, and countless gods, like a phoenix king in the void, went to that city. At that time, Panchashikha praised the Buddha with verses: 'All fetters are forever exhausted, thoughts are no longer confused, because there is no obstacle of defilement, entering that ancient land. The mind is extremely pure, cutting off the evil thoughts of demons, merits are like the vast ocean, now entering that land. The appearance is very extraordinary, all desires never arise again, because there is no self-attachment, now entering that land. Having crossed the four streams of suffering, freed from birth, old age, sickness, and death, having cut off the root of existence, now entering that land.'
。」
是時，滿財長者遙見世尊從遠來，諸根惔怕，世之希有，凈如天金，有三十二相、八十種好，莊嚴其身，猶須彌山出衆山上，亦如金聚放大光明。
是時，長者以偈問須摩提曰：
「此是日光耶？ 未曾見此容， 數千萬億光， 未敢能熟視。」
是時，須摩提女長跪叉手向如來，以此偈報長者曰：
「非日非不日， 而放千種光， 為一切眾生， 亦復是我師。 皆共嘆如來， 如前之所說， 今當獲大果， 勤加供養之。」
是時，滿財長者右膝著地，復以偈嘆如來曰：
「自歸十力尊， 圓光金色體， 天人所嘆敬， 今日自歸命。 尊今是日王， 如月星中明， 以度不度者， 今日自歸命。 尊如天帝像， 如梵行慈心， 自脫脫眾生， 今日自歸命。 天世人中尊， 諸鬼神王上， 降伏諸外道， 今日自歸命。」
是時，須摩提女長跪叉手，嘆世尊曰：
「自降能降他， 自正能正人， 以度度人民， 已解復脫人。 度垢使度垢， 自照照群萌， 靡不有度者， 除斗無斗訟。 極自凈潔住， 心意不傾動， 十力哀愍世， 重自頂禮敬
現代漢語譯本 當時，滿財長者遠遠看見世尊從遠處走來，他感到世尊的諸根寂靜安詳，世所罕見，像純凈的天金一樣，具有三十二種殊勝的相貌和八十種美好的特徵，莊嚴著他的身體，就像須彌山聳立在群山之上，又像金色的光芒聚集在一起，放射出耀眼的光輝。 當時，長者用偈語問須摩提說： 『這是太陽的光芒嗎？我從未見過這樣的容貌，數千萬億的光芒，我不敢仔細地注視。』 當時，須摩提女長跪合掌，面向如來，用這偈語回答長者說： 『既不是太陽也不是非太陽，卻放射出千種光芒，爲了所有眾生，他也是我的老師。大家都讚歎如來，就像之前所說的那樣，現在應當獲得巨大的果報，勤加供養他。』 當時，滿財長者右膝跪地，又用偈語讚歎如來說： 『我歸依于具有十種力量的尊者，您擁有圓滿的光芒和金色的身體，為天人和世人所讚歎敬仰，今天我歸依于您。您就像太陽一樣，又像月亮在星辰中一樣明亮，您能度化那些未被度化的人，今天我歸依于您。您就像天帝的形象，又像梵天一樣具有慈悲心，您能使自己解脫也能使眾生解脫，今天我歸依于您。您是天界和人間的尊者，是諸鬼神之王的上首，您能降伏各種外道，今天我歸依于您。』 當時，須摩提女長跪合掌，讚歎世尊說： 『您能降伏自己也能降伏他人，您能端正自己也能端正他人，您能度化人民，已經解脫又能使他人解脫。您能使有垢的人得到解脫，您能照亮自己也能照亮眾生，沒有不能被您度化的人，您能消除爭鬥和訴訟。您安住在極其清凈的狀態，心意不會動搖，具有十種力量的您憐憫世人，我再次向您頂禮敬拜。』
English version At that time, the elder Manicara, from afar, saw the World Honored One coming from a distance. He felt that the World Honored One's faculties were serene and peaceful, a rarity in the world, like pure heavenly gold, possessing thirty-two extraordinary marks and eighty excellent characteristics, adorning his body, like Mount Sumeru towering above all mountains, and like a gathering of golden light, radiating dazzling brilliance. At that time, the elder asked Sumati in verse: 'Is this the light of the sun? I have never seen such a countenance, with countless millions of lights, I dare not gaze intently.' At that time, the maiden Sumati knelt down with palms joined, facing the Tathagata, and replied to the elder in this verse: 'Neither sun nor not-sun, yet emitting a thousand kinds of light, for all sentient beings, he is also my teacher. Everyone praises the Tathagata, just as it was said before, now we should obtain great rewards, and diligently make offerings to him.' At that time, the elder Manicara knelt on his right knee, and again praised the Tathagata in verse: 'I take refuge in the Honored One with ten powers, you possess perfect light and a golden body, praised and revered by gods and humans, today I take refuge in you. You are like the sun, and like the moon shining among the stars, you can liberate those who have not been liberated, today I take refuge in you. You are like the image of the heavenly emperor, and like Brahma with a compassionate heart, you can liberate yourself and liberate sentient beings, today I take refuge in you. You are the honored one of the heavens and the human world, the chief of all the kings of ghosts and spirits, you can subdue all the heretics, today I take refuge in you.' At that time, the maiden Sumati knelt down with palms joined, and praised the World Honored One, saying: 'You can subdue yourself and subdue others, you can correct yourself and correct others, you can liberate people, having been liberated yourself, you can liberate others. You can liberate those with defilements, you can illuminate yourself and illuminate all beings, there is no one who cannot be liberated by you, you can eliminate strife and litigation. You abide in an extremely pure state, your mind will not waver, you with ten powers have compassion for the world, I bow down and pay homage to you again.'
。
「有慈、悲、喜、護之心，具空，無相、愿，于欲界中最尊第一，天中之上七財具足，諸天人自然梵生，亦無與等，亦不可像貌，我今自歸命。」
是時，六千梵志見世尊作如此神變，各各自相謂言：「我等可離此國，更適他土，此沙門瞿曇以降此國中人民。」是六千梵志尋出國去，更不復入國。猶如師子獸王，出於山谷，而觀四方，復三鳴吼，方行所求，諸有獸蟲之類各奔所趣，莫知所如，飛逝沉伏。若復有力神像聞師子聲，各奔所趣，不能自安。所以然者，由師子獸王極有威神故。此亦如是，彼六千梵志聞世尊音響之聲，各各馳走，不得自寧。所以然者，由沙門瞿曇有大威力故。
是時，世尊還舍神足，如常法則，入滿富城中。是時，世尊足蹈門閾上，是時天地大動，諸尊神天散華供養。是時，人民見世尊容貌，諸根寂靜，有三十二相、八十種好，而自莊嚴。
人民之類便說此偈：
「二足尊極妙， 梵志不敢當， 無故事梵志， 失此人中尊。」
是時，世尊往詣長者家，就座而坐。爾時，彼國人民極為熾盛。時，長者家有八萬四千人民之類，皆悉運集，欲壞長者房舍，見世尊及比丘僧
現代漢語譯本 『擁有慈愛、悲憫、喜悅、護念之心，通達空性、無相、願力，在欲界中最為尊貴第一，天界之上七種財富具足，諸天人自然而生，也無人能與之相比，也無法用形象描繪，我今皈依於他。』 當時，六千梵志見到世尊顯現如此神變，各自互相說道：『我們應該離開這個國家，到其他地方去，這個沙門瞿曇已經降服了這個國家的人民。』這六千梵志隨即離開國家，再也沒有回來。猶如獅子獸王，從山谷中出來，環顧四方，又發出三次吼叫，才開始行動尋找獵物，各種野獸蟲類都各自逃散，不知去向，有的飛走，有的潛伏。如果是有力的大象聽到獅子的吼聲，也會各自逃散，不能自安。之所以這樣，是因為獅子獸王極具威神之力。這裡的情況也是如此，那六千梵志聽到世尊的聲音，各自逃散，不得安寧。之所以這樣，是因為沙門瞿曇有大威力。 當時，世尊收回神通，像平常一樣，進入滿富城中。當時，世尊的腳踏在門檻上，這時天地大震動，諸位尊神天人散花供養。當時，人民見到世尊的容貌，諸根寂靜，具有三十二相、八十種好，以此來莊嚴自身。 人民們便說了這首偈語： 『二足尊最為殊勝，梵志不敢與之相比，無故的梵志，失去了這位人中之尊。』 當時，世尊前往長者家，就座而坐。那時，這個國家的人民非常興盛。當時，長者家有八萬四千人民，都聚集起來，想要破壞長者的房屋，見到世尊和比丘僧。
English version 'Having a heart of kindness, compassion, joy, and protection, possessing emptiness, formlessness, and aspiration, being the most honored and foremost in the desire realm, possessing the seven treasures above the heavens, with all heavenly beings naturally born, none can compare, nor can be depicted in form, I now take refuge in him.' At that time, six thousand Brahmins, seeing the World Honored One perform such miraculous transformations, said to each other, 'We should leave this country and go elsewhere, this Shramana Gautama has already subdued the people of this country.' These six thousand Brahmins then left the country and never returned. It was like a lion king, emerging from a valley, looking around, and then roaring three times before going to seek its prey. All kinds of beasts and insects scattered, not knowing where to go, some flying away, some hiding. If powerful elephants heard the lion's roar, they would also scatter, unable to find peace. The reason for this was that the lion king possessed great power and majesty. The situation here was similar; those six thousand Brahmins, hearing the voice of the World Honored One, each fled, unable to find peace. The reason for this was that Shramana Gautama had great power. At that time, the World Honored One withdrew his supernatural powers and, as was his custom, entered the city of Manfu. As the World Honored One's foot stepped on the threshold, the heavens and earth shook greatly, and all the honored gods and heavenly beings scattered flowers in offering. At that time, the people saw the World Honored One's countenance, his senses tranquil, possessing the thirty-two marks and eighty minor characteristics, with which he adorned himself. The people then spoke this verse: 'The most excellent of the two-legged ones, the Brahmins dare not compare, the Brahmins without cause, have lost this honored one among men.' At that time, the World Honored One went to the elder's house and sat down. At that time, the people of this country were very prosperous. At that time, there were eighty-four thousand people gathered at the elder's house, wanting to destroy the elder's house, when they saw the World Honored One and the assembly of monks.
。爾時，世尊便作是念：「此人民之類必有所損，可作神力，使舉國人民盡見我身及比丘僧。」爾時，世尊化長者屋舍作琉璃色，內外相視，如似觀掌中珠。
爾時，須摩提女前至世尊所，頭面禮足，悲喜交集，便說此偈：
「一切智慧具， 盡度一切法， 復斷欲愛結， 我今而自歸。 寧使我父母， 而毀我雙目， 不來適此間， 邪見五逆中。 宿作何惡緣， 得來至此處， 如鳥入羅網， 愿斷此疑結。」
爾時，世尊復以偈報女曰：
「汝今快勿慮， 惔怕自開意， 亦莫起想著， 如來今當演。 汝本無罪緣， 得來至此間， 愿誓之果報， 欲度此眾生。 今當拔根原， 不墮三惡趣， 數千眾生類， 汝前當得度。 今日當凈除， 使得智慧明， 使天人民類， 見汝如觀珠。」
是時，須摩提女聞此語已，歡喜踴躍，不能自勝。是時，長者將己僕從，供給飲食，種種甘饌，見世尊食已訖，行清凈水，更取一小座，在如來前坐；及諸營從及八萬四千眾各各次第坐，或有自稱姓名而坐。
爾時，世尊漸與彼長者及八萬四千人民之類說于妙論，所謂論者：戒論、施論、生天之論，欲不凈想，漏為穢惡，出家為要
現代漢語譯本：當時，世尊心想：『這些人民必定遭受了某種損害，我應該施展神力，讓全國人民都能看見我的身體和比丘僧團。』當時，世尊將長者的房屋化為琉璃色，內外通透，如同觀看掌中的明珠。 當時，須摩提女來到世尊面前，頂禮佛足，悲喜交加，便說了這首偈： 『一切智慧都具備，完全度脫一切法，又斷除了對慾望的愛戀，我現在歸依您。 寧願讓我的父母，毀壞我的雙眼，也不願來到這裡，身處邪見和五逆之中。 前世造了什麼惡緣，使我來到這裡，如同鳥兒落入羅網，愿能斷除這疑惑的結。』 當時，世尊又用偈語回答她說： 『你現在不必憂慮，安心地敞開心扉，也不要胡思亂想，如來現在將為你開示。 你本來沒有罪惡的因緣，來到這裡，是由於你過去的誓願，想要度化這些眾生。 現在將為你拔除根源，使你不再墮入三惡道，數千眾生，將在你之前得到度化。 今天將為你清除污垢，使你獲得智慧光明，讓天人和人民，看見你如同觀看明珠。』 當時，須摩提女聽了這話，歡喜雀躍，不能自已。當時，長者帶著自己的僕從，供養飲食，各種美味佳餚，見世尊用齋完畢，行過凈水，又取來一個小座，在如來面前坐下；以及他的隨從和八萬四千民眾，也都依次坐下，有的還自報姓名而坐。 當時，世尊逐漸為長者和八萬四千民眾宣說妙法，所說的內容包括：戒律、佈施、昇天的道理，對慾望的不凈觀，以及煩惱的污穢，出家的重要性。
English version: At that time, the World Honored One thought, 'These people must have suffered some harm. I should use my divine power to make the whole country see my body and the assembly of monks.' At that time, the World Honored One transformed the elder's house into the color of lapis lazuli, transparent inside and out, as if looking at a pearl in the palm of one's hand. At that time, Sumati's daughter came before the World Honored One, bowed her head to his feet, and with mixed feelings of sorrow and joy, spoke this verse: 'Possessing all wisdom, completely transcending all dharmas, and having severed the bonds of desire, I now take refuge in you. I would rather have my parents destroy my eyes than come here, amidst wrong views and the five rebellious acts. What evil karma from the past has led me to this place, like a bird caught in a net? I wish to break free from this knot of doubt.' At that time, the World Honored One replied to her in verse: 'Now, do not worry, open your heart with peace, and do not engage in idle thoughts. The Tathagata will now explain. You have no sinful cause to be here. It is due to your past vows to liberate these beings. Now, I will uproot the cause, so you will not fall into the three evil realms. Thousands of beings will be liberated before you. Today, I will cleanse you, so you may gain the light of wisdom, and let gods and people see you as if looking at a pearl.' At that time, Sumati's daughter, upon hearing these words, was overjoyed and could not contain herself. At that time, the elder, along with his servants, provided food and various delicacies. Seeing that the World Honored One had finished eating, they offered clean water. Then, they brought a small seat and sat before the Tathagata. His attendants and the eighty-four thousand people also sat down in order, some even announcing their names as they sat. At that time, the World Honored One gradually spoke the wonderful Dharma to the elder and the eighty-four thousand people. The teachings included: precepts, giving, the path to rebirth in heaven, the contemplation of the impurity of desire, the defilement of outflows, and the importance of renunciation.
。爾時，世尊以見長者及須摩提女，八萬四千人民之類心開意解，諸佛世尊常所說法，苦、習、盡、道，普與此眾生說之。彼各于坐上，諸塵垢盡，得法眼凈，猶如極凈白㲲易染為色。此亦如是，滿財長者、須摩提女，及八萬四千人民之類，諸塵垢盡，得法眼凈，無復狐疑，得無所畏，皆自歸三尊，受持五戒。
是時，須摩提女即于佛前，而說此偈：
「如來耳清徹， 聞我遇此苦， 降神至此已， 諸人得法眼。」
爾時，世尊以說法訖，即從坐起，還詣所在。
是時，諸比丘白佛言：「須摩提女本作何因緣，生富貴家？復作何因緣，墮此邪見之家？復作何善功德，今得法眼凈？復作何功德，使八萬四千人皆得法眼凈？」
爾時，世尊告諸比丘：「過去久遠此賢劫中，有迦葉佛、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，在波羅㮈國界于中游化，與大比丘眾二萬人俱。爾時，有王名曰哀愍，有女名須摩那。是時，此女極有敬心，向迦葉如來奉持禁戒，恒好佈施，又四事供養。云何為四？一者施，二者愛敬，三者利人，四者等利
現代漢語譯本：當時，世尊看到長者和須摩提女，以及八萬四千民眾心開意解，便向他們普遍宣講諸佛世尊常說的苦、集、滅、道四諦法門。他們各自在座位上，所有塵垢都已清除，獲得了清凈的法眼，就像極潔白的細布容易被染色一樣。情況也是如此，滿財長者、須摩提女，以及八萬四千民眾，所有塵垢都已清除，獲得了清凈的法眼，不再有任何疑惑，獲得了無所畏懼的境界，都皈依了三寶，受持了五戒。 當時，須摩提女立即在佛前說了這首偈：『如來耳根清澈，聽聞我遭遇此苦難，降臨神蹟到這裡，使眾人獲得了法眼。』 當時，世尊說法完畢，就從座位起身，返回他所住的地方。 當時，眾比丘問佛說：『須摩提女過去是因何種因緣，出生在富貴之家？又是因何種因緣，墮入邪見之家？又做了什麼善功德，如今能獲得清凈的法眼？又做了什麼功德，使得八萬四千人都能獲得清凈的法眼？』 當時，世尊告訴眾比丘：『在過去久遠的賢劫中，有迦葉佛，明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，在波羅奈國界游化，與兩萬大比丘眾同行。當時，有一位國王名叫哀愍，有一位女兒名叫須摩那。當時，這位女兒對迦葉如來極其恭敬，奉持禁戒，經常樂於佈施，又以四事供養。哪四事呢？一是佈施，二是愛敬，三是利人，四是平等利益。』
English version: At that time, the World Honored One, seeing that the elder, Sumati's daughter, and eighty-four thousand people had their minds opened and understood, universally preached to them the Four Noble Truths of suffering, its origin, its cessation, and the path, which are the teachings of all Buddhas. Each of them, while seated, had all defilements removed and attained the pure Dharma eye, just as a very clean white cloth is easily dyed. It was the same for the elder Manac, Sumati's daughter, and the eighty-four thousand people; all defilements were removed, they attained the pure Dharma eye, had no more doubts, attained fearlessness, and all took refuge in the Three Jewels and upheld the five precepts. At that time, Sumati's daughter immediately spoke this verse before the Buddha: 'The Tathagata's ears are clear, hearing of my suffering, descending here miraculously, enabling all to attain the Dharma eye.' At that time, after the World Honored One finished speaking the Dharma, he rose from his seat and returned to his dwelling place. At that time, the monks asked the Buddha, 'What were the causes and conditions that led Sumati's daughter to be born into a wealthy family? What were the causes and conditions that led her to fall into a family with wrong views? What good merits did she perform to now attain the pure Dharma eye? What merits did she perform to enable eighty-four thousand people to attain the pure Dharma eye?' At that time, the World Honored One told the monks, 'In the distant past, during this Bhadrakalpa, there was the Buddha Kashyapa, perfect in knowledge and conduct, Sugata, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, called Buddha, the Blessed One, who traveled and taught in the kingdom of Varanasi, accompanied by twenty thousand great monks. At that time, there was a king named Aimin, and he had a daughter named Sumana. At that time, this daughter had great respect for the Tathagata Kashyapa, upheld the precepts, was always fond of giving, and made offerings of four things. What are the four? First, giving; second, love and respect; third, benefiting others; and fourth, equal benefit.'
。于迦葉如來所而誦法句，在高樓上高聲誦習，普作此愿：『恒有此四受之法，又于如來前而誦法句，其中設有毫釐之福者，所生之處不墮三惡趣，亦莫墮貧家，當來之世亦當復值如此之尊，使我莫轉女人身，得法眼凈。』
「是時，城中人民之類，聞王女作如此誓願，皆共聚集，至王女所，而作是說：『王女今日極為篤信，作諸功德，四事不乏，佈施、兼愛、利人、等利。復作誓願：「使當來之世值如此之尊。若為我說法，尋得法眼凈。今日王女以作愿誓，並及我等國土人民同時得度。」』爾時，王女報曰：『我持此功德，並施汝等，設值如來說法者，同時得度。』
「汝等比丘豈有疑乎？莫作是觀。爾時哀愍王，今須達長者是；爾時王女者，今須摩提女是也；爾時國土人民之類，今八萬四千眾是。由彼誓願，今值我身，聞法得道，及彼人民之類盡得法眼凈，此是其義，當念奉行。所以然者，此四事者最是福田。若有比丘親近四事者，便獲四諦，當求方便，成四事法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：她曾在迦葉如來那裡誦讀佛法偈頌，在高樓上高聲誦習，並普遍發願：『愿我恒常擁有這四種受持佛法的方式，又在如來面前誦讀佛法偈頌，其中哪怕只有一絲一毫的福德，所出生的地方都不會墮入三惡道，也不會墮入貧困之家，未來世也應當再次遇到如此尊貴的佛陀，使我不再轉生為女人身，並獲得清凈的法眼。』 當時，城中的人們聽到王女發下這樣的誓願，都聚集到王女那裡，說道：『王女今日真是非常虔誠，做了許多功德，四事供養都不缺乏，佈施、兼愛、利人、平等利益。又發誓愿：「使未來世能遇到如此尊貴的佛陀。如果為我說法，就能立刻獲得清凈的法眼。今日王女發下誓願，連同我們國土的人民都能同時得度。」』當時，王女回答說：『我將這功德，也施給你們，如果遇到如來說法，就同時得度。』 你們這些比丘難道還有疑惑嗎？不要這樣想。當時的哀愍王，就是現在的須達長者；當時的王女，就是現在的須摩提女；當時國土的人民，就是現在的八萬四千大眾。由於他們當時的誓願，現在才能遇到我，聽聞佛法而得道，並且那些人民也都獲得了清凈的法眼，這就是其中的意義，應當銘記奉行。之所以這樣，是因為這四種供養是最殊勝的福田。如果有比丘親近這四種供養，就能獲得四諦的智慧，應當尋求方便，成就這四種供養的修行。諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。
English version: She recited the Dharma verses at the place of Kashyapa Tathagata, practicing them aloud on a high tower, and universally made this vow: 『May I always have these four ways of receiving the Dharma, and also recite the Dharma verses before the Tathagata. If there is even a tiny bit of merit in this, may I not fall into the three evil realms in my future births, nor fall into a poor family. In the future, may I also encounter such a venerable one again, so that I will not be reborn as a woman, and may I attain the pure Dharma eye.』 At that time, the people in the city, hearing the princess make such a vow, all gathered at the princess's place and said: 『Princess, today you are extremely devout, performing many meritorious deeds, and you lack nothing in the four offerings: giving, loving-kindness, benefiting others, and equal benefit. You also made a vow: 「May I encounter such a venerable one in the future. If he preaches the Dharma for me, I will immediately attain the pure Dharma eye. Today, the princess has made a vow, and together with the people of our country, we can all be liberated at the same time.」』 At that time, the princess replied: 『I will share this merit with you all. If we encounter the Tathagata preaching the Dharma, we will be liberated at the same time.』 Do you bhikkhus have any doubts? Do not think like that. The compassionate king at that time is now the elder Sudatta; the princess at that time is now the woman Sumati; the people of the country at that time are now the eighty-four thousand people. Because of their vows at that time, they are now able to encounter me, hear the Dharma and attain the path, and those people have also attained the pure Dharma eye. This is the meaning of it, and you should remember and practice it. The reason for this is that these four offerings are the most supreme fields of merit. If any bhikkhu is close to these four offerings, he will attain the wisdom of the Four Noble Truths. You should seek ways to accomplish the practice of these four offerings. Bhikkhus! You should learn in this way.』 At that time, the bhikkhus, hearing what the Buddha had said, joyfully practiced it.
。
增壹阿含經卷第二十二 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第二十三
東晉罽賓三藏瞿曇僧伽提婆譯
增上品第三十一
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，生漏婆羅門往至世尊所，共相問訊，在一面坐。爾時，婆羅門白世尊曰：「在閑居穴處，甚為苦哉！獨處只步，用心甚難。」
世尊告曰：「如是。梵志！如汝所言：『閑居穴處，甚為苦哉！獨處只步，用心甚難！』所以然者，我曩昔未成佛道時，為菩薩行，恒作是念：『在閑靜穴處，甚為苦哉，獨處只步，用心甚難。』」
婆羅門白佛言：「若有族姓子，以信堅固，出家學道，今沙門瞿曇最為上首，多所饒益，為彼萠類而作獎導。」
世尊告曰：「如是。婆羅門！如汝所言：『諸有族姓子，以信堅固，出家學道，我最為上首，多所饒益，與彼萠類而作獎導。』設彼見我皆起慚愧，詣山澤之中閑靜穴處，我爾時便作是念：『諸有沙門、婆羅門身行不凈，親近閑居無人之處；身行不凈，唐勞其功，不是真行，畏惡不善法；然我今日身行非為不凈，親近閑居之處；諸有身行不凈，親近閑靜之處者，此非我之所有
現代漢語譯本 增壹阿含經卷第二十二 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第二十三
東晉罽賓三藏瞿曇僧伽提婆譯
增上品第三十一
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，生漏婆羅門往至世尊所，共相問訊，在一面坐。爾時，婆羅門白世尊曰：『在閑居穴處，甚為苦哉！獨處只步，用心甚難。』
世尊告曰：『如是。梵志！如汝所言：『閑居穴處，甚為苦哉，獨處只步，用心甚難！』所以然者，我曩昔未成佛道時，為菩薩行，恒作是念：『在閑靜穴處，甚為苦哉，獨處只步，用心甚難。』』
婆羅門白佛言：『若有族姓子，以信堅固，出家學道，今沙門瞿曇最為上首，多所饒益，為彼萠類而作獎導。』
世尊告曰：『如是。婆羅門！如汝所言：『諸有族姓子，以信堅固，出家學道，我最為上首，多所饒益，與彼萠類而作獎導。』設彼見我皆起慚愧，詣山澤之中閑靜穴處，我爾時便作是念：『諸有沙門、婆羅門身行不凈，親近閑居無人之處；身行不凈，唐勞其功，不是真行，畏惡不善法；然我今日身行非為不凈，親近閑居之處；諸有身行不凈，親近閑靜之處者，此非我之所有』
English version Ekottara Agama Sutra, Scroll 22 Taisho Tripitaka Volume 02, No. 0125, Ekottara Agama Sutra
Ekottara Agama Sutra, Scroll 23
Translated by Tripitaka Master Gautama Sanghadeva of Kipin, Eastern Jin Dynasty
Chapter 31: The Chapter on the Increased
(1)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the Brahmin Shenglou went to where the World Honored One was, exchanged greetings, and sat down to one side. Then, the Brahmin said to the World Honored One: 'Living in secluded caves is very difficult! Being alone and walking alone, it is very difficult to focus the mind.'
The World Honored One said: 'So it is, Brahmin! As you said: 'Living in secluded caves is very difficult, being alone and walking alone, it is very difficult to focus the mind!' The reason for this is that when I was a Bodhisattva, before I attained Buddhahood, I always thought: 'Living in secluded caves is very difficult, being alone and walking alone, it is very difficult to focus the mind.'
The Brahmin said to the Buddha: 'If there are sons of good families who, with firm faith, leave home to study the Way, now the Shramana Gautama is the foremost, greatly benefiting and guiding those who are just beginning.'
The World Honored One said: 'So it is, Brahmin! As you said: 'If there are sons of good families who, with firm faith, leave home to study the Way, I am the foremost, greatly benefiting and guiding those who are just beginning.' If they see me, they all feel ashamed and go to secluded caves in the mountains and marshes. At that time, I would think: 'Those Shramanas and Brahmins whose bodily conduct is impure, who seek secluded places where there are no people; their bodily conduct is impure, their efforts are in vain, it is not true practice, they fear evil and unwholesome dharmas. But today, my bodily conduct is not impure, I seek secluded places; those whose bodily conduct is impure, who seek secluded places, this is not what I have.'
。所以然者，我今身行清凈，諸阿羅漢身行清凈者，樂閑居穴處，我最為上首。』如是，婆羅門！我自觀身所行清凈，樂閑居之處，倍復喜悅。
「我爾時便作是念：『諸有沙門、婆羅門，意行不清凈，命不清凈，親近閑居無人之處，彼雖有此行，猶不真正，惡不善法彼皆悉備具，此非我有。所以然者，我今所行身、口、意、命清凈。有沙門、婆羅門，身、口、意、命清凈，樂在閑居清凈之處，彼則我所有。所以然者，我今所行身、口、意、命清凈，諸有阿羅漢身、口、意、命清凈者，樂在閑靜之處，我最為上首。』如是，婆羅門！當我身、口、意、命清凈，在閑靜之處時，倍增喜悅。
「爾時，我便作是念：『是謂沙門、婆羅門多所畏懼，處在閑靜之處，爾時便畏懼惡不善法；然我今日永無所畏，在無人閑靜之處，謂諸沙門、婆羅門有畏懼之心，在閑靜處，謂彼非我有。所以然者，我今永無畏懼，在閑靜之處而自遊戲；諸有畏懼之心在閑居者，此非我也。所以然者，我今以離苦患，不與此同也。』如是，婆羅門！我觀此義已，無有恐怖，增于喜悅。
「『諸有沙門、婆羅門毀彼自譽，雖在閑居之處，猶有不凈之想。然我，梵志！亦非毀他，復非自譽；諸有自嘆復毀他者，此非我有
現代漢語譯本：'之所以這樣，是因為我現在的身行清凈，那些身行清凈的阿羅漢們，都喜歡獨處在僻靜的地方，而我是他們中最出色的。'婆羅門啊！我這樣觀察自己身行的清凈，喜歡獨處，更加感到喜悅。 我當時就想：'那些沙門、婆羅門，如果意行不清凈，生命不清凈，卻親近無人居住的僻靜之處，他們雖然有這種行為，卻不是真正的清凈，他們都具備各種惡不善的法，而我沒有這些。之所以這樣，是因為我現在所行的身、口、意、命都是清凈的。如果沙門、婆羅門，身、口、意、命都清凈，喜歡在僻靜清凈的地方，那他們就和我一樣。之所以這樣，是因為我現在所行的身、口、意、命都是清凈的，那些身、口、意、命都清凈的阿羅漢們，喜歡在僻靜的地方，而我是他們中最出色的。'婆羅門啊！當我身、口、意、命都清凈，在僻靜的地方時，更加感到喜悅。 當時，我就想：'那些沙門、婆羅門大多畏懼，處在僻靜的地方時，就會畏懼惡不善的法；然而我今天永遠沒有畏懼，在無人居住的僻靜之處，那些沙門、婆羅門有畏懼之心，在僻靜的地方，這與我不同。之所以這樣，是因為我現在永遠沒有畏懼，在僻靜的地方自由自在；那些有畏懼之心在僻靜地方的人，不是我。之所以這樣，是因為我已經脫離了苦患，和他們不同。'婆羅門啊！我觀察到這個道理后，沒有恐懼，更加感到喜悅。 『那些沙門、婆羅門譭謗別人，讚美自己，即使在僻靜的地方，仍然有不清凈的想法。然而我，婆羅門啊！既不譭謗別人，也不讚美自己；那些讚美自己又譭謗別人的人，不是我。'
English version: 'The reason for this is that my bodily conduct is pure now, and those Arhats whose bodily conduct is pure, enjoy dwelling in secluded places, and I am the foremost among them.' Brahmin! Observing my own bodily conduct to be pure, and enjoying seclusion, I felt even greater joy. At that time, I thought: 'Those ascetics and Brahmins, if their mental conduct is impure, and their lives are impure, yet they approach secluded, uninhabited places, although they have this practice, it is not genuine purity, they are all equipped with various evil and unwholesome dharmas, which I do not have. The reason for this is that my bodily, verbal, mental, and life conduct are all pure now. If there are ascetics and Brahmins whose bodily, verbal, mental, and life conduct are pure, and who enjoy being in secluded, pure places, then they are like me. The reason for this is that my bodily, verbal, mental, and life conduct are all pure now, and those Arhats whose bodily, verbal, mental, and life conduct are pure, enjoy being in secluded places, and I am the foremost among them.' Brahmin! When my bodily, verbal, mental, and life conduct were all pure, and I was in a secluded place, I felt even greater joy. At that time, I thought: 'Those ascetics and Brahmins are mostly fearful, and when they are in secluded places, they fear evil and unwholesome dharmas; however, I have no fear today, in secluded, uninhabited places, those ascetics and Brahmins who have fear in secluded places, are different from me. The reason for this is that I have no fear now, and I am free and at ease in secluded places; those who have fear in secluded places are not like me. The reason for this is that I have already escaped suffering, and I am different from them.' Brahmin! After observing this principle, I had no fear, and felt even greater joy. 'Those ascetics and Brahmins who slander others and praise themselves, even in secluded places, still have impure thoughts. However, I, Brahmin! Neither slander others nor praise myself; those who praise themselves and slander others are not like me.'
。所以然者，我今無有慢故，諸賢聖無有慢者，我最為上首。』我觀此義已，倍復喜悅。
「『諸有沙門求于利養，不能自休，然我今日無有利養之求。所以然者，我今無求於人，亦同知足；然我知足之中，我最為上首。』我觀此義已，倍復歡喜。
「『諸有沙門、婆羅門心懷懈怠，不勤精進親近閑靜之處，彼非我有。所以然者，我今有勇猛之心，故中不懈惓，諸有賢聖勇猛之心者，我最為上首也。』我自觀此義已，倍增歡喜。
「我爾時復作是念：『諸有沙門、婆羅門多諸忘失，居在閑處，雖有此行，猶有惡不善法；然我今日無有諸忘失。設復，梵志！有忘失之人者，彼非我有，諸有賢聖之人不忘失者，我最為上首。』我今觀此義已，在閑居處，倍增歡喜。
「爾時，我復作是念：『諸有沙門、婆羅門意亂不定，彼便有惡不善法，與惡行共並。然我今日意終不亂，恒若一心；諸有亂意心不定者，彼非我有。所以然者，我恒一心，設有賢聖心一定者，我最為上首。』我今觀此已，雖居閑靜之處，倍增歡喜。
「我爾時復作是念：『諸有沙門、婆羅門，愚癡闇冥亦如群羊，彼人便有惡不善法，彼非我有；然我今日恒有智慧，無有愚癡，處在閑居
現代漢語譯本：『之所以這樣，是因為我如今沒有傲慢之心，那些賢聖之人沒有傲慢的，我就是他們之中最優秀的。』我觀察到這個道理后，更加喜悅。 『那些沙門爲了追求利益供養，不能自我停止，但我今天沒有追求利益供養的想法。之所以這樣，是因為我如今不求於人，也同樣知足；然而在我知足的人中，我是最優秀的。』我觀察到這個道理后，更加歡喜。 『那些沙門、婆羅門心中懈怠，不勤奮精進，不親近安靜的地方，他們不是我這樣。之所以這樣，是因為我如今有勇猛之心，所以不會懈怠，那些有勇猛之心的賢聖之人，我是他們之中最優秀的。』我觀察到這個道理后，更加歡喜。 我那時又這樣想：『那些沙門、婆羅門大多健忘，住在安靜的地方，即使有這樣的修行，仍然有惡的不善的念頭；但我今天沒有健忘。即使，梵志！有健忘的人，他們也不是我這樣，那些不健忘的賢聖之人，我是他們之中最優秀的。』我如今觀察到這個道理后，在安靜的地方，更加歡喜。 『那時，我又這樣想：『那些沙門、婆羅門心意散亂不定，他們就會有惡的不善的念頭，與惡行相伴。但我今天心意始終不散亂，一直保持一心；那些心意散亂不定的人，他們不是我這樣。之所以這樣，是因為我一直保持一心，如果有心意堅定的賢聖之人，我就是他們之中最優秀的。』我如今觀察到這個道理后，即使身處安靜的地方，更加歡喜。 『我那時又這樣想：『那些沙門、婆羅門，愚癡昏暗就像一群羊，他們就會有惡的不善的念頭，他們不是我這樣；但我今天一直有智慧，沒有愚癡，身處安靜的地方。
English version: 『The reason for this is that I have no arrogance now, and among those virtuous sages who have no arrogance, I am the foremost.』 Having observed this principle, I was even more delighted. 『Those ascetics seek material gain and cannot restrain themselves, but I have no desire for material gain today. The reason for this is that I do not seek from others now, and I am content; yet among those who are content, I am the foremost.』 Having observed this principle, I was even more joyful. 『Those ascetics and Brahmins are lazy in their hearts, not diligent in their efforts, and do not seek quiet places; they are not like me. The reason for this is that I have a courageous heart now, so I will not be lazy, and among those virtuous sages who have a courageous heart, I am the foremost.』 Having observed this principle, I was even more joyful. At that time, I also thought: 『Those ascetics and Brahmins are mostly forgetful, living in quiet places, and even with this practice, they still have evil and unwholesome thoughts; but I have no forgetfulness today. Even if, Brahmin! there are forgetful people, they are not like me, and among those virtuous sages who are not forgetful, I am the foremost.』 Having observed this principle now, in a quiet place, I was even more joyful. 『At that time, I also thought: 『Those ascetics and Brahmins whose minds are scattered and unsettled, they will have evil and unwholesome thoughts, accompanied by evil deeds. But my mind is never scattered today, always remaining one-pointed; those whose minds are scattered and unsettled, they are not like me. The reason for this is that I always remain one-pointed, and if there are virtuous sages whose minds are steadfast, I am the foremost among them.』 Having observed this now, even though I am in a quiet place, I was even more joyful. 『At that time, I also thought: 『Those ascetics and Brahmins, foolish and ignorant like a flock of sheep, they will have evil and unwholesome thoughts, they are not like me; but I always have wisdom today, without ignorance, living in a quiet place.
。設有如此行者，彼是我有，我今智慧成就，諸有賢聖智慧成就者，我最為上首。』我今觀此義已，雖在閑居，倍增歡喜。
「我當在閑居之中時，設使樹木摧折、鳥獸馳走，爾時我作是念：『此是大畏之林。』爾時復作是念：『設使畏怖來者，當求方便，不復使來。』若我經行有畏怖來者，爾時我亦不坐臥，要除畏怖，然後乃坐。設我住時有畏怖來者，爾時我亦非經行，亦復不坐，要使除其畏怖，然後乃坐。設我坐時有畏怖來者，我不經行，要除畏怖，然後乃坐。若我臥時有畏怖來者，爾時我亦非經行，亦復不坐，要使除其畏怖，然後乃臥。
「梵志當知，諸有沙門、婆羅門，日夜之中不解道法，我今說彼人極為愚惑。然我，梵志！日夜之中解于道法，加有勇猛之心，亦不虛妄，意不錯亂，恒若一心，無貪慾想，有覺、有觀，念持喜、樂，游于初禪。是謂，梵志！是我初心於現法中而自娛樂。若除有覺、有觀，內有歡喜，兼有一心，無覺、無觀，定念喜，游於二禪；是謂，梵志！第二之心於現法中而得歡樂。我自觀知內無念欲，覺身快樂，諸賢聖所希望，護念歡樂，游於三禪；是謂，梵志！第三之心
現代漢語譯本：『如果有人像我這樣修行，他就是我的同道。我現在智慧圓滿，所有賢聖中智慧圓滿的人，我都是他們的首領。』我觀察到這個道理后，即使獨處，也更加歡喜。 『當我在獨處時，即使樹木倒塌、鳥獸奔走，那時我會想：『這是令人恐懼的森林。』那時我又會想：『如果恐懼來臨，應當尋求方法，不再讓它來。』如果我經行時有恐懼來臨，那時我也不坐臥，一定要消除恐懼，然後才坐。如果我站立時有恐懼來臨，那時我也不經行，也不坐，一定要消除恐懼，然後才站立。如果我坐著時有恐懼來臨，我不經行，一定要消除恐懼，然後才坐。如果我躺著時有恐懼來臨，那時我也不經行，也不坐，一定要消除恐懼，然後才躺下。 『婆羅門，你要知道，那些日夜不理解道法的沙門、婆羅門，我說他們非常愚蠢。然而我，婆羅門！日夜理解道法，加上有勇猛之心，也不虛妄，意念不亂，始終一心，沒有貪慾的想法，有覺、有觀，保持喜樂，安住在初禪。這就是，婆羅門！我最初在現世中自我娛樂的方式。如果去除覺、觀，內心有歡喜，同時保持一心，沒有覺、觀，在定中保持喜，安住在二禪；這就是，婆羅門！我第二種在現世中獲得快樂的方式。我自我觀察到內心沒有念欲，感受到身體的快樂，這是賢聖所希望的，守護著這種快樂，安住在三禪；這就是，婆羅門！我第三種心境。』
English version: 'If there is someone who practices like this, he is my companion. Now that I have achieved wisdom, among all the wise and noble ones who have achieved wisdom, I am the foremost.' Having contemplated this meaning, even in solitude, I am filled with even greater joy. 'When I am in solitude, even if trees fall and birds and beasts run away, at that time I would think: 'This is a forest of great fear.' At that time, I would also think: 'If fear comes, one should seek a way to prevent it from coming again.' If fear comes while I am walking, at that time I would not sit or lie down, but would eliminate the fear before sitting. If fear comes while I am standing, at that time I would neither walk nor sit, but would eliminate the fear before standing. If fear comes while I am sitting, I would not walk, but would eliminate the fear before sitting. If fear comes while I am lying down, at that time I would neither walk nor sit, but would eliminate the fear before lying down. 'Brahmin, you should know that those ascetics and Brahmins who do not understand the Dharma day and night, I say they are extremely foolish. However, I, Brahmin! Understand the Dharma day and night, and with a courageous heart, I am not false, my mind is not confused, I am always of one mind, without thoughts of greed, with initial and sustained thought, maintaining joy and happiness, abiding in the first jhana. This, Brahmin! Is how I initially find enjoyment in the present life. If I remove initial and sustained thought, with inner joy, while maintaining one-pointedness, without initial and sustained thought, maintaining joy in concentration, abiding in the second jhana; this, Brahmin! Is the second way my mind finds happiness in the present life. I observe myself to be free from desire, feeling bodily pleasure, which is what the noble ones hope for, guarding this happiness, abiding in the third jhana; this, Brahmin! Is my third state of mind.'
。若復苦樂已除，無復憂喜，無苦無樂，護念清凈，游於四禪；是謂，梵志！第四增上之心，而自覺知游於心意。
「當我在閑居之時，有此四增上之心，我以此三昧之心，清凈無瑕穢，亦無結使，得無所畏，自識宿命無數劫事。爾時，我憶宿命之事，一生、二生、三生、四生、五生、十生、二十、三十、四十、五十、百生、千生，成敗之劫，皆悉分別：我曾生彼，字某、名某，食如是之食，受如是苦樂，從彼終而此間生，死此生彼。因緣本末，皆悉明瞭。
「梵志當知，我初夜時而得初明，除其無明，無復闇冥，心樂閑居而自覺知。復以三昧心無瑕穢，亦無結使，心意在定，得無所畏。復知眾生生者、死者，我復以天眼觀眾生類，生者、死者，善色、惡色，善趣、惡趣，若好、若丑，隨行善惡，皆悉分別。諸有眾生身行惡，口行惡，意行惡，誹謗賢聖，恒懷邪見，與邪見相應，身壞命終，生地獄中。諸有眾生身行善行，口修善行，意修善行，不誹謗賢聖，恒修正見，與正見相應，身壞命終，生善處天上。復以天眼清凈無瑕穢，觀眾生類，生者、死者，善色、惡色，善趣、惡趣，若好、若丑，隨其行本，皆悉知之。
「梵志當知，若中夜時得第二明，無復闇冥，而自覺知樂於閑居
現代漢語譯本：如果苦和樂都已消除，不再有憂愁和喜悅，既無苦也無樂，守護正念清凈，安住在四禪的境界；這就是，婆羅門！第四種增上的心，能夠自覺地覺知自己的心意。 當我在閑靜獨處的時候，有了這四種增上的心，我用這種三昧的心，清凈無瑕疵，也沒有任何煩惱的束縛，獲得了無所畏懼的力量，能夠自己回憶起無數劫以前的宿命。那時，我回憶起宿命的事情，一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生，以及成劫和壞劫，都能夠清楚地分別：我曾經生在某處，名字叫什麼，吃什麼樣的食物，承受什麼樣的苦樂，從那裡死去而來到這裡，死後又到哪裡去。其中的因緣始末，我都完全明瞭。 婆羅門，你要知道，我在初夜時獲得了第一種智慧光明，消除了無明，不再有黑暗，內心喜歡安靜獨處，並且能夠自覺地覺知。我又用三昧的心，清凈無瑕疵，也沒有任何煩惱的束縛，心意安定，獲得了無所畏懼的力量。我又知道眾生的出生和死亡，我用天眼觀察眾生，他們的出生和死亡，好的相貌和壞的相貌，好的去處和壞的去處，是好是醜，都隨著他們所做的善惡行為而分別。那些眾生身行惡事，口說惡語，意念惡事，誹謗賢聖，總是懷有邪見，與邪見相應，身壞命終后，會墮入地獄。那些眾生身行善事，口說善語，意念善事，不誹謗賢聖，總是修正見，與正見相應，身壞命終后，會生到善處天上。我又用清凈無瑕疵的天眼，觀察眾生，他們的出生和死亡，好的相貌和壞的相貌，好的去處和壞的去處，是好是醜，都隨著他們所做的行為而知曉。 婆羅門，你要知道，我在中夜時獲得了第二種智慧光明，不再有黑暗，並且能夠自覺地覺知，喜歡安靜獨處。
English version: If both suffering and pleasure are eliminated, and there is no more sorrow or joy, neither suffering nor pleasure, guarding mindfulness in purity, dwelling in the four dhyanas; this, Brahmin, is the fourth superior mind, and one is self-aware of dwelling in the mind's intention. When I am in seclusion, having these four superior minds, with this samadhi mind, pure and without defilement, also without any fetters, I attain fearlessness, and I can recall countless past lives. At that time, I remember past lives, one life, two lives, three lives, four lives, five lives, ten lives, twenty, thirty, forty, fifty, a hundred lives, a thousand lives, the kalpas of formation and destruction, all clearly distinguished: I was born there, with such a name, eating such food, experiencing such suffering and pleasure, from there I died and was born here, and after death, I was born there. The causes and conditions from beginning to end, I understand completely. Brahmin, you should know, in the first watch of the night, I attained the first illumination, eliminating ignorance, no longer in darkness, my mind enjoys seclusion and I am self-aware. Again, with the samadhi mind, without defilement, also without any fetters, my mind is settled, and I attain fearlessness. I also know the birth and death of beings, and with the divine eye, I observe beings, their birth and death, good appearance and bad appearance, good destinations and bad destinations, whether good or bad, all distinguished according to their good and bad actions. Those beings who act evilly in body, speak evilly in mouth, think evilly in mind, slander the virtuous, always harbor wrong views, and are in accordance with wrong views, after the destruction of their bodies and the end of their lives, they are born in hell. Those beings who act virtuously in body, speak virtuously in mouth, think virtuously in mind, do not slander the virtuous, always uphold right views, and are in accordance with right views, after the destruction of their bodies and the end of their lives, they are born in good places in heaven. Again, with the divine eye, pure and without defilement, I observe beings, their birth and death, good appearance and bad appearance, good destinations and bad destinations, whether good or bad, all known according to their actions. Brahmin, you should know, in the middle watch of the night, I attained the second illumination, no longer in darkness, and I am self-aware, enjoying seclusion.
。我復以三昧心清凈無瑕穢，亦無結使，心意得定，得無所畏，得盡漏心，亦知此苦如實不虛，當我爾時得此心時，欲漏、有漏、無明漏心得解脫，以得解脫，便得解脫智：生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。
「是謂，梵志！我后夜時得第三明，無復闇冥。云何，梵志！頗有此心：如來有欲心、瞋恚心、愚心，未盡在閑居之處？梵志！莫作是觀。所以然者，如來今日諸漏永除，恒樂閑居，不在人間，然我今日觀此義已，樂閑居之處。云何為二？又自游閑居之處，兼度眾生，不可稱計。」
爾時，生漏梵志白佛言：「以為眾生愍度一切。」梵志復白佛言：「止！止！世尊！所說過多，猶如僂者得申，迷者得道，盲者得眼目，在闇見明。如是，沙門瞿曇無數方便而為說法，我今歸佛、法、眾，自今以後受持五戒，不復殺生，為優婆塞。」
爾時，生漏梵志聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在拘深瞿師園中，過去四佛所居之處。
爾時，王優填及五百女人、舍彌夫人等，欲詣園觀遊戲。當於爾時，舍衛城中有一比丘，便作是念：「與世尊別久，欲往禮敬、承受、問訊。」爾時，彼比丘到時，著衣持缽，入舍衛城乞食
現代漢語譯本：我再次以三昧之心，清凈無瑕，沒有煩惱的束縛，心意安定，獲得無所畏懼，獲得漏盡之心。我也如實地知道這苦的真實不虛。當我那時獲得這種心境時，欲漏、有漏、無明漏都得到解脫。因為得到解脫，便獲得解脫的智慧：生死已經終結，清凈的修行已經建立，該做的已經完成，不再受輪迴之苦，我如實地知道這些。 『這就是，婆羅門！我在後夜時分獲得第三明，不再有黑暗。』『婆羅門！你是否會這樣想：如來還有慾望、嗔恨、愚癡之心，沒有在閑居之處完全消除？』『婆羅門！不要這樣認為。』『為什麼呢？因為如來今天已經永遠消除了所有的煩惱，總是喜歡閑居，不在人間。然而我今天觀察到這個道理后，喜歡閑居之處。』『為什麼是兩個方面呢？既自己安住在閑居之處，又度化無量無邊的眾生。』 當時，生漏婆羅門對佛說：『是爲了憐憫度化一切眾生。』婆羅門又對佛說：『停止！停止！世尊！您說得太多了，就像彎腰的人得以伸直，迷路的人找到道路，盲人得到眼睛，在黑暗中見到光明。』『沙門瞿曇用無數的方法來宣說佛法，我現在皈依佛、法、僧，從今以後受持五戒，不再殺生，成為優婆塞。』 當時，生漏婆羅門聽了佛所說的話，歡喜地接受並奉行。 （二） 我聽聞是這樣的： 一時，佛在拘深瞿師園中，那是過去四佛曾經居住的地方。 當時，優填王和五百位女人，包括舍彌夫人等，想要去園中游玩。那時，舍衛城中有一位比丘，他心想：『和世尊分別很久了，我想去禮拜、接受教誨、問候。』當時，那位比丘到了時間，穿好衣服，拿著缽，進入舍衛城乞食。
English version: Again, with a mind of samadhi, pure and without blemish, free from all fetters, my mind became stable, I attained fearlessness, and I attained the mind of the extinction of outflows. I also truly knew that this suffering was real and not false. When I attained this state of mind, the outflows of desire, the outflows of existence, and the outflows of ignorance were liberated. Because of this liberation, I attained the wisdom of liberation: birth and death have ended, the pure practice has been established, what needed to be done has been done, and I will no longer be reborn. I truly know this. 'This is, Brahmin! In the last watch of the night, I attained the third knowledge, and there was no more darkness.' 'Brahmin! Would you think this: that the Tathagata still has desires, anger, and foolishness, not yet completely eliminated in seclusion?' 'Brahmin! Do not think this way.' 'Why? Because the Tathagata today has forever eliminated all outflows, always enjoys seclusion, and is not among people. However, today, after observing this principle, I enjoy seclusion.' 'Why are there two aspects? Both dwelling in seclusion and also liberating countless beings.' At that time, the Brahmin Senglou said to the Buddha: 'It is to have compassion and liberate all beings.' The Brahmin again said to the Buddha: 'Stop! Stop! World Honored One! You have said too much, like a bent person being straightened, a lost person finding the way, a blind person gaining sight, and seeing light in the darkness.' 'Shramana Gautama has used countless methods to preach the Dharma. I now take refuge in the Buddha, the Dharma, and the Sangha. From now on, I will uphold the five precepts, no longer kill, and become an Upasaka.' At that time, the Brahmin Senglou, having heard what the Buddha said, joyfully accepted and practiced it. (Two) Thus have I heard: At one time, the Buddha was in the Kushi Garden in Kushi, the place where the four Buddhas of the past had resided. At that time, King Udayana and five hundred women, including Lady Shemi, wanted to go to the garden for recreation. At that time, there was a Bhikkhu in Shravasti who thought: 'It has been a long time since I parted from the World Honored One, I want to go and pay my respects, receive teachings, and inquire.' At that time, the Bhikkhu, when the time came, put on his robes, took his bowl, and entered Shravasti to beg for food.
。食后，除去衣缽坐具，又以神足飛在虛空，往詣拘深園中。爾時，彼比丘還舍神足，往詣林中，在一閑靜之處，結加趺坐，正身正意，繫念在前。
爾時，舍彌夫人將五百女人等，往到此林。是時，舍彌夫人遙見比丘以道神足在樹下坐，見已，往至比丘前，頭面禮足，在前叉手而住，及五百夫人皆悉頭面禮足，亦復叉手而圍繞之。
爾時，優填王遙見五百女人叉手，繞此比丘而住，見已，便作是念：「此中必當有群鹿。若當有雜獸，必然不疑。」爾時，王乘馬急走，往詣女人聚中。
是時，舍彌夫人遙見王來，便作是念：「此優填王極為兇惡備，能取此比丘害之。」是時，夫人舉右手白王曰：「大王當知，此是比丘，勿復驚怖。」
是時，王即下馬舍弓，來至比丘所，謂比丘言：「比丘！與我說法。」
是時，彼比丘即舉眼仰觀王，默然不語。
爾時，王復語比丘曰：「速與我說法。」
爾時，比丘復舉眼仰觀王已，默然不語。
是時，王復作是念：「我今可問禪中間事，若當與我說者，當供養之，盡其形壽，施與衣被、飲食、床敷臥具、病瘦醫藥；設不與我說者，當取殺之！」爾時，王復語比丘言：「比丘！與我說法。」爾時，彼比丘亦默然不對
現代漢語譯本：吃完飯後，他收起衣缽和坐具，又用神足通飛到虛空中，前往拘深園。那時，那位比丘收回神足，來到樹林中，在一個安靜的地方，結跏趺坐，端正身體，集中意念。當時，舍彌夫人帶著五百名女子來到這片樹林。舍彌夫人遠遠看見比丘用神通在樹下打坐，看見后，走到比丘面前，頭面頂禮他的雙足，然後合掌站在前面，那五百名女子也都頭面頂禮他的雙足，然後合掌圍繞著他。當時，優填王遠遠看見五百名女子合掌，圍繞著這位比丘站立，看見后，就想：『這裡一定有成群的鹿。如果是有其他野獸，我一定不會懷疑。』當時，國王騎馬飛奔，來到女子們聚集的地方。當時，舍彌夫人遠遠看見國王來了，就想：『這個優填王非常兇殘，可能會抓走這個比丘並傷害他。』當時，夫人舉起右手對國王說：『大王應當知道，這是比丘，不要驚慌。』當時，國王立刻下馬，放下弓箭，來到比丘面前，對他說：『比丘！請為我說法。』當時，那位比丘抬起眼睛看著國王，沉默不語。當時，國王又對那個比丘說：『快點為我說法。』當時，比丘又抬起眼睛看了看國王，仍然沉默不語。當時，國王又想：『我現在可以問他禪定中的事情，如果他能告訴我，我就供養他，終其一生，給他衣服、食物、床鋪臥具、生病時的醫藥；如果他不告訴我，我就殺了他！』當時，國王又對那個比丘說：『比丘！請為我說法。』當時，那位比丘仍然沉默不語。 現代漢語譯本：飯後，他收好衣缽坐具，又以神通飛到空中，前往拘深園。那時，那位比丘收回神通，來到林中，在一處僻靜之地，結跏趺坐，身心端正，專注當下。當時，舍彌夫人帶領五百名女子來到這片林子。舍彌夫人遠遠看見比丘以神通在樹下打坐，便走到比丘面前，頭面禮足，合掌站立，五百名女子也都頭面禮足，合掌圍繞著他。當時，優填王遠遠看見五百名女子合掌圍繞著比丘，心想：『這裡一定有鹿群。若是有其他野獸，我不會懷疑。』於是，國王騎馬疾馳，來到女子們聚集之處。當時，舍彌夫人遠遠看見國王來了，心想：『這優填王極其兇殘，可能會抓走並傷害這位比丘。』於是，夫人舉起右手對國王說：『大王，請知曉，這是比丘，不必驚慌。』當時，國王立刻下馬，放下弓箭，來到比丘面前，對他說：『比丘！請為我說法。』當時，比丘抬眼看著國王，默然不語。當時，國王又對他說：『快為我說法！』當時，比丘再次抬眼看了看國王，仍然默然不語。當時，國王又想：『我可問他禪定之事，若他能說，我便供養他一生，給予衣食住行和醫藥；若不說，我便殺了他！』於是，國王又對他說：『比丘！請為我說法。』當時，比丘依舊默然不語。
English version: After eating, he put away his robes and sitting mat, and then flew through the air using his supernatural powers, going to the Kujing Garden. At that time, that monk withdrew his supernatural powers, went to the forest, and in a quiet place, sat in the lotus position, straightened his body, and focused his mind. At that time, Lady Shemi, along with five hundred women, came to this forest. Lady Shemi saw from afar the monk sitting under a tree using his supernatural powers. Upon seeing this, she went to the monk, bowed her head to his feet, and stood in front of him with her hands clasped. The five hundred women also bowed their heads to his feet and stood around him with their hands clasped. At that time, King You-tian saw from afar the five hundred women standing around the monk with their hands clasped. Upon seeing this, he thought: 'There must be a herd of deer here. If there were other wild animals, I would not doubt it.' At that time, the king rode his horse quickly, going to the place where the women were gathered. At that time, Lady Shemi saw from afar the king coming, and thought: 'This King You-tian is extremely fierce and cruel, and might seize this monk and harm him.' At that time, the lady raised her right hand and said to the king: 'Great King, you should know that this is a monk, do not be alarmed.' At that time, the king immediately dismounted his horse, put down his bow and arrows, and came to the monk, saying to him: 'Monk! Please preach the Dharma for me.' At that time, that monk raised his eyes and looked at the king, remaining silent. At that time, the king again said to the monk: 'Quickly preach the Dharma for me.' At that time, the monk again raised his eyes and looked at the king, still remaining silent. At that time, the king again thought: 'I can now ask him about the matters of meditation. If he tells me, I will support him for the rest of his life, providing him with clothes, food, bedding, and medicine when he is sick; if he does not tell me, I will kill him!' At that time, the king again said to the monk: 'Monk! Please preach the Dharma for me.' At that time, that monk remained silent and did not answer. English version: After the meal, he gathered his robes and sitting mat, and then flew into the air with his supernatural powers, heading to the Kujing Garden. At that time, the monk withdrew his supernatural powers and went to the forest, finding a secluded spot where he sat in the lotus position, straightened his body and mind, and focused on the present moment. At that time, Lady Shemi led five hundred women to this forest. Lady Shemi saw the monk meditating under a tree using his supernatural powers from afar, so she went to the monk, bowed her head to his feet, and stood with her hands clasped. The five hundred women also bowed their heads to his feet and stood around him with their hands clasped. At that time, King You-tian saw the five hundred women standing around the monk with their hands clasped from afar, and thought: 'There must be a herd of deer here. If there were other wild animals, I would not doubt it.' So, the king rode his horse quickly to the place where the women were gathered. At that time, Lady Shemi saw the king coming from afar and thought: 'This King You-tian is extremely cruel and might seize and harm this monk.' So, the lady raised her right hand and said to the king: 'Great King, please know that this is a monk, do not be alarmed.' At that time, the king immediately dismounted his horse, put down his bow and arrows, and came to the monk, saying to him: 'Monk! Please preach the Dharma for me.' At that time, the monk looked up at the king, remaining silent. At that time, the king said to him again: 'Quickly preach the Dharma for me!' At that time, the monk looked at the king again, still remaining silent. At that time, the king thought again: 'I can ask him about the matters of meditation. If he can tell me, I will support him for life, providing him with food, clothing, shelter, and medicine; if he does not tell me, I will kill him!' So, the king said to him again: 'Monk! Please preach the Dharma for me.' At that time, the monk remained silent.
。
爾時，樹神即知其心，便遙化作鹿群，欲亂王耳目，使起異想。是時，王遙見鹿已，便作是念：「今且舍此沙門！沙門竟當何所至湊！」即乘馬往射群鹿。
是時，夫人白道人曰：「比丘！今為所詣？」
比丘曰：「欲至四佛住處往覲世尊！」
夫人白言：「比丘！今正是時，速往所在，勿覆住此，為王所害者，罪王甚重。」
是時，彼比丘即從坐起，收攝衣缽，飛在虛空，遠逝而去。是時，夫人見道人在虛空中高飛而去，便遙語王曰：「唯愿大王觀此比丘有大神足，今在虛空踴沒自在。今此比丘尚有此力，何況釋迦文佛而可及乎？」
是時，彼比丘到瞿師園中，還舍神足，以常凡法至世尊所，頭面禮足，在一面坐。爾時，世尊問比丘曰：「云何，比丘！在舍衛城勞于夏坐乎？隨時乞食不亦惓耶？」
比丘曰：「我在舍衛城實無所惓。」
佛語比丘：「今日何故來至此間？」
比丘白佛：「故來覲尊，問訊起居。」
世尊告曰：「汝今見我及見此四佛住處耶？汝今得脫王手甚為大奇，汝何為不與王說法？又復優填王作是言：『比丘！今當爲我說法
現代漢語譯本 當時，樹神立刻知道了國王的心思，便在遠處變化出一群鹿，想要擾亂國王的視聽，使他產生其他的想法。這時，國王遠遠地看見了鹿群，就想：『現在先放過這個沙門！沙門最終又能到哪裡去呢！』於是就騎馬去射鹿。 這時，王后對道人說：『比丘！你現在要去哪裡？』 比丘說：『想要去四佛住過的地方，去拜見世尊！』 王后說：『比丘！現在正是時候，趕快去你要去的地方，不要再留在這裡了，會被國王所害，國王的罪過就太大了。』 這時，那位比丘立刻從座位上站起來，收拾好衣缽，飛到空中，遠遠地離開了。這時，王后看見道人在空中高飛而去，就遠遠地對國王說：『希望大王看看這位比丘有大神力，現在在空中跳躍自如。現在這位比丘尚且有這樣的力量，更何況釋迦牟尼佛呢，又怎麼能趕得上呢？』 這時，那位比丘到了瞿師園中，收回神通，用平常的凡人方式來到世尊那裡，頭面頂禮佛足，在一旁坐下。這時，世尊問比丘說：『怎麼樣，比丘！在舍衛城度過夏安居辛苦嗎？按時乞食難道不也疲倦嗎？』 比丘說：『我在舍衛城確實沒有感到疲倦。』 佛對比丘說：『今天為什麼來到這裡？』 比丘對佛說：『特意來拜見世尊，問候起居。』 世尊告訴他說：『你現在見到我以及見到這四佛住過的地方了嗎？你現在能從國王手中脫身真是太神奇了，你為什麼不給國王說法呢？而且優填王還說：『比丘！現在應當為我說法。』
English version At that time, the tree spirit immediately knew the king's thoughts, and transformed into a herd of deer in the distance, wanting to confuse the king's senses and make him have other ideas. At this time, the king saw the deer herd from afar and thought: 'Now I'll let this Shramana go for now! Where can the Shramana ultimately go!' So he rode his horse to shoot the deer. At this time, the queen said to the ascetic: 'Bhikkhu! Where are you going now?' The Bhikkhu said: 'I want to go to the places where the four Buddhas have stayed, to pay homage to the World Honored One!' The queen said: 'Bhikkhu! Now is the right time, quickly go to where you want to go, don't stay here any longer, you will be harmed by the king, and the king's sin will be too great.' At this time, that Bhikkhu immediately got up from his seat, packed his robes and bowl, flew into the air, and left far away. At this time, the queen saw the ascetic flying high in the air and said to the king from afar: 'May the great king see that this Bhikkhu has great divine power, now he is jumping freely in the air. Now this Bhikkhu still has such power, let alone Shakyamuni Buddha, how can he be caught up with?' At this time, that Bhikkhu arrived at the Ghosita Garden, withdrew his supernatural powers, and came to the World Honored One in the manner of an ordinary person, bowed his head to the Buddha's feet, and sat on one side. At this time, the World Honored One asked the Bhikkhu: 'How is it, Bhikkhu! Was it hard to spend the summer retreat in Shravasti? Isn't it also tiring to beg for food on time?' The Bhikkhu said: 'I really didn't feel tired in Shravasti.' The Buddha said to the Bhikkhu: 'Why did you come here today?' The Bhikkhu said to the Buddha: 'I came specifically to pay homage to the World Honored One and ask about your well-being.' The World Honored One told him: 'Have you now seen me and seen the places where these four Buddhas have stayed? It is truly amazing that you were able to escape from the king's hands, why don't you preach the Dharma to the king? Moreover, King Udayana also said: 'Bhikkhu! Now you should preach the Dharma for me.'
。汝今何故不為我說法？』若當比丘與王說法者，優填王極懷歡喜，已有歡喜，盡其形壽供養衣被、飲食、床敷臥具、病瘦醫藥。」
是時，比丘白佛言：「時，王欲問禪中間事，是故不報此義耳。」
世尊告曰：「汝比丘！何故不與王說禪中間事？」
比丘報曰：「優填王用此禪為？本懷兇暴無有慈心，殺害眾生不可稱計，與欲相應，三毒熾盛，沒在深淵，不睹正法，習惑無知，諸惡普集，行於憍慢，依王力勢，貪著財寶，輕慢世人，盲無有眼，此人複用禪為？夫禪定法，諸法中妙，難可覺知，無有形相，非心所測，此非常人所及，乃是智者所知。以是之故，不與王說法。」
是時，世尊告曰：「若有朽故之衣，要須浣之乃凈。極盛欲心，要當觀不凈之想，然後乃除。若瞋恚盛者，以慈心除之。愚癡之闇，以十二緣法然後除盡。比丘！何故不與優填王說法？設當與說法者，王極歡喜，正使極盛之火猶可滅之，何況人哉？」爾時，彼比丘默然不語。
爾時，佛告比丘：「如來處世，甚奇！甚特！設天、龍、鬼神、干沓和問如來義者，吾當與說之；若使國王、大臣、人民之類問如來義者，亦當與說之；若剎利四姓來問義者，亦當與說之
現代漢語譯本：『你現在為什麼不為我說法？』如果比丘為國王說法，優填王會非常高興，一旦高興，就會終身供養衣物、飲食、床鋪臥具、疾病醫藥。 當時，比丘對佛說：『當時，國王想問禪定中間的事情，所以沒有回答這個道理。』 世尊告訴他說：『你這比丘！為什麼不給國王說禪定中間的事情？』 比丘回答說：『優填王用禪定做什麼呢？他本性兇暴，沒有慈悲心，殺害的眾生數不勝數，與慾望相應，貪嗔癡三毒熾盛，沉溺在深淵中，看不到正法，習慣於迷惑無知，各種惡行都聚集在他身上，行為驕慢，依仗王權勢力，貪戀財寶，輕視世人，像盲人一樣沒有眼睛，這個人又用禪定做什麼呢？禪定之法，是諸法中最微妙的，難以覺察，沒有形相，不是心所能測度的，這不是普通人所能達到的，而是智者才能理解的。因為這個緣故，所以沒有給國王說法。』 當時，世尊告訴他說：『如果有破舊的衣服，必須洗滌才能乾淨。如果慾望心極盛，必須觀想不凈之想，然後才能去除。如果嗔恚心盛，用慈悲心去除。愚癡的黑暗，用十二因緣法才能徹底去除。比丘！為什麼不給優填王說法？如果給他說法，國王會非常高興，即使是極盛的火焰也可以熄滅，何況是人呢？』當時，那位比丘沉默不語。 當時，佛告訴比丘：『如來在世間，非常奇特！非常殊勝！如果天、龍、鬼神、乾闥婆問如來佛法，我都會為他們說；如果國王、大臣、人民之類問如來佛法，我也會為他們說；如果剎帝利四姓來問佛法，我也會為他們說。』
English version: 'Why do you not preach the Dharma for me now?' If a monk were to preach the Dharma to the king, King Udayana would be extremely delighted, and once delighted, he would provide offerings of clothing, food, bedding, and medicine for illnesses for his entire life. At that time, the monk said to the Buddha, 'At that time, the king wanted to ask about the intermediate states of meditation, so I did not answer this meaning.' The World Honored One said, 'You monk! Why did you not tell the king about the intermediate states of meditation?' The monk replied, 'What would King Udayana use meditation for? He is inherently violent, without a compassionate heart, has killed countless beings, is in accordance with desires, the three poisons of greed, anger, and ignorance are rampant, he is submerged in a deep abyss, does not see the true Dharma, is accustomed to delusion and ignorance, all kinds of evil deeds gather in him, he acts arrogantly, relies on the power of the king, is greedy for wealth, looks down on people, is blind without eyes, what would this person use meditation for? The Dharma of meditation is the most subtle of all dharmas, difficult to perceive, without form, not measurable by the mind, this is not something ordinary people can reach, but only the wise can understand. For this reason, I did not preach the Dharma to the king.' At that time, the World Honored One said, 'If there are old and worn-out clothes, they must be washed to become clean. If the desire mind is extremely strong, one must contemplate the impure, and then it can be removed. If anger is strong, remove it with a compassionate heart. The darkness of ignorance can only be completely removed by the twelve links of dependent origination. Monk! Why did you not preach the Dharma to King Udayana? If you were to preach the Dharma to him, the king would be very happy, even the most intense fire can be extinguished, how much more so a person?' At that time, that monk remained silent. At that time, the Buddha said to the monk, 'The Tathagata in the world is very extraordinary! Very special! If gods, dragons, ghosts, or gandharvas ask the Tathagata about the Dharma, I will preach it to them; if kings, ministers, or people ask the Tathagata about the Dharma, I will also preach it to them; if the four castes of Kshatriyas come to ask about the Dharma, I will also preach it to them.'
。所以然者，今日如來得四無所畏，說法無有怯弱；亦得四禪，于中自在，兼得四神足，不可稱計，行四等心，是故如來說法無有怯弱，非羅漢、辟支佛所能及也；是故如來說法亦無有難。汝今，諸比丘！當求方便，行四等心，慈、悲、喜、護。如是，諸比丘！當作是學。
「所以然者，若比丘所為眾生善知識遇，及一切父母知親，盡當以四事教令知法。云何為四？一者當恭敬于佛，是時如來者，至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，度人無量。當求於法，修行正真之法，除穢惡之行，此是智者之所修行。復當方便供養眾僧，如來眾者，恒共和合，無有諍訟，法成就、戒成就、三昧成就、智慧成就、解脫成就、解脫知見成就。所謂四雙八輩、十二賢士，此是如來聖眾，可尊、可貴，世間無上福田。復當勸助使行賢聖法、律，無染無污，寂靜無為。若有比丘欲行道者，普共行此四事之法。所以然者，法之供養三尊，最尊、最上，無能及者。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有四事行跡
現代漢語譯本：之所以這樣，是因為今日如來證得了四無所畏，說法時毫無怯懦；也證得了四禪，在其中自在無礙，同時還證得了四神足，其功德不可計數，修行四等心，因此如來說法毫無怯懦，不是羅漢、辟支佛所能達到的；所以如來說法也沒有任何困難。你們，各位比丘！應當尋求方便，修行四等心，即慈、悲、喜、護。各位比丘！應當這樣學習。 之所以這樣，如果比丘所遇到的善知識，以及一切父母親人，都應當用四件事教導他們瞭解佛法。哪四件事呢？第一，應當恭敬佛，因為如來是至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，能度化無量眾生。應當尋求佛法，修行正真之法，去除污穢邪惡的行為，這是智者所修行的。還應當方便供養僧眾，如來的僧團，總是和合相處，沒有爭訟，成就法、戒、三昧、智慧、解脫、解脫知見。包括四雙八輩、十二賢士，這是如來的聖眾，值得尊敬、值得珍貴，是世間無上的福田。還應當勸導他們修行賢聖的法和戒律，無染無污，寂靜無為。如果有比丘想要修行，都應當共同修行這四件事。之所以這樣，是因為對三寶的供養中，法供養是最尊貴、最殊勝的，沒有能比得上的。各位比丘！應當這樣學習。」 當時，各位比丘聽聞佛所說，歡喜奉行。 （三） 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴各位比丘：『有四種行為的軌跡』
English version: The reason for this is that today the Tathagata has attained the four fearlessnesses, and speaks the Dharma without any timidity; he has also attained the four dhyanas, and is at ease within them, and has also attained the four supernatural powers, which are immeasurable, and practices the four immeasurable minds. Therefore, the Tathagata speaks the Dharma without any timidity, which is beyond the reach of Arhats and Pratyekabuddhas; therefore, the Tathagata's Dharma teaching has no difficulty. You, bhikkhus! Should seek expedient means and practice the four immeasurable minds: loving-kindness, compassion, joy, and equanimity. Thus, bhikkhus! You should learn in this way. The reason for this is that if a bhikkhu encounters a good teacher, and all parents and relatives, they should all be taught to understand the Dharma through four things. What are the four? First, one should respect the Buddha, because the Tathagata is the truly enlightened one, the perfectly enlightened one, perfect in knowledge and conduct, the well-gone one, the knower of the world, the unsurpassed one, the tamer of men, the teacher of gods and humans, called Buddha, the Blessed One, who liberates countless beings. One should seek the Dharma, practice the true Dharma, and eliminate defiled and evil actions; this is what the wise practice. One should also provide offerings to the Sangha, the Tathagata's Sangha, who are always in harmony, without disputes, accomplished in Dharma, precepts, samadhi, wisdom, liberation, and the knowledge and vision of liberation. Including the four pairs and eight types, and the twelve worthy ones, this is the Tathagata's holy assembly, worthy of respect, worthy of esteem, the unsurpassed field of merit in the world. One should also encourage them to practice the virtuous and holy Dharma and precepts, without defilement or stain, peaceful and non-active. If there are bhikkhus who wish to practice the Way, they should all practice these four things together. The reason for this is that among the offerings to the Three Jewels, the offering of the Dharma is the most noble and supreme, and nothing can compare to it. Thus, bhikkhus! You should learn in this way. At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. (Three) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One said to the bhikkhus: 'There are four traces of conduct.'
。云何為四？有樂行跡所行愚惑，此名初行跡；復有樂行跡所行速疾；復有苦行跡所行愚惑；復有苦行跡所行速疾。
「彼云何名為樂行跡所行愚惑？或有一人貪慾熾盛，瞋恚、愚癡熾盛，所行甚苦，不與行本相應，彼人五根愚闇亦不捷疾。云何為五？所謂信根、精進根、念根、慧根、定根。若以愚意求三昧盡有漏者，是謂名為樂行跡鈍根得道者也。
「彼云何名為樂根行跡速疾？或有一人無慾、無淫；然于貪慾，恒自偏少不慇勤，為瞋恚、愚癡極為減少，五根捷疾無有放逸。云何為五？所謂信根、精進根、念根、定根、慧根，是謂五根。然得五根成於三昧，盡有漏成無漏，是謂名為利根行於道跡也。
「彼云何名為苦行跡行於愚惑？或有一人淫意偏多，瞋恚、愚癡熾盛。彼以此法而自娛樂，盡有漏成無漏，是謂名為苦行跡鈍根者也。
「云何苦行跡行於速疾？於是，或有一人少欲少淫，無有瞋恚，亦不起想，行此三法。爾時，有此五根，無有缺漏。云何為五？所謂信根、精進根、念根、定根、慧根，是謂為五。彼以此法得三昧，盡有漏成無漏，是謂苦行跡利根者也。
「是謂比丘有此四行跡，當求方便，舍前三行跡，后一行者當共奉行
現代漢語譯本：什麼是四種行跡？第一種是樂行跡所導致的愚昧迷惑；第二種是樂行跡所導致的快速進展；第三種是苦行跡所導致的愚昧迷惑；第四種是苦行跡所導致的快速進展。 什麼是樂行跡所導致的愚昧迷惑？有的人貪慾、嗔恚、愚癡非常強烈，所做的事情非常痛苦，不符合修行的根本，這個人五根遲鈍，也不敏捷。什麼是五根？即信根、精進根、念根、慧根、定根。如果以愚昧的心求三昧，以求斷盡煩惱，這就是樂行跡鈍根得道的人。 什麼是樂行跡所導致的快速進展？有的人沒有慾望，沒有淫念；雖然對於貪慾，總是稍微減少而不勤奮，對於嗔恚、愚癡也極少，五根敏捷，沒有放逸。什麼是五根？即信根、精進根、念根、定根、慧根，這就是五根。如果得到五根成就三昧，斷盡煩惱，成就無漏，這就是利根修行道跡的人。 什麼是苦行跡所導致的愚昧迷惑？有的人淫念偏多，嗔恚、愚癡強烈。他用這種方法來娛樂自己，斷盡煩惱，成就無漏，這就是苦行跡鈍根的人。 什麼是苦行跡所導致的快速進展？有的人少欲少淫，沒有嗔恚，也不起妄想，修行這三種法。這時，他有這五根，沒有缺失。什麼是五根？即信根、精進根、念根、定根、慧根，這就是五根。他用這種方法得到三昧，斷盡煩惱，成就無漏，這就是苦行跡利根的人。 比丘們，這就是四種行跡，應當尋求方便，捨棄前三種行跡，最後一種行跡應當共同奉行。
English version: What are the four paths? The first is the delusion caused by the path of pleasure; the second is the rapid progress caused by the path of pleasure; the third is the delusion caused by the path of suffering; and the fourth is the rapid progress caused by the path of suffering. What is the delusion caused by the path of pleasure? Some people have very strong greed, anger, and ignorance, and what they do is very painful, not in accordance with the fundamentals of practice. This person's five roots are dull and not agile. What are the five roots? They are the roots of faith, diligence, mindfulness, wisdom, and concentration. If one seeks samadhi with a foolish mind, seeking to end all defilements, this is a person who attains the path with dull roots through the path of pleasure. What is the rapid progress caused by the path of pleasure? Some people have no desire, no lust; although they always slightly reduce their greed without diligence, their anger and ignorance are also very little, their five roots are agile, and they are not lax. What are the five roots? They are the roots of faith, diligence, mindfulness, concentration, and wisdom. These are the five roots. If one obtains the five roots and achieves samadhi, ends all defilements, and achieves the unconditioned, this is a person with sharp roots who practices the path. What is the delusion caused by the path of suffering? Some people have excessive lust, and their anger and ignorance are strong. They use this method to entertain themselves, end all defilements, and achieve the unconditioned. This is a person with dull roots on the path of suffering. What is the rapid progress caused by the path of suffering? Some people have little desire and little lust, no anger, and do not arise with delusions, practicing these three dharmas. At this time, they have these five roots, without any deficiency. What are the five roots? They are the roots of faith, diligence, mindfulness, concentration, and wisdom. These are the five roots. They use this method to obtain samadhi, end all defilements, and achieve the unconditioned. This is a person with sharp roots on the path of suffering. Monks, these are the four paths. You should seek a way to abandon the first three paths, and the last path should be practiced together.
。所以然者，苦行跡三昧者難得，以得便成道，久存於世。所以然者，不可以樂求樂，由苦然後成道。是故，諸比丘！恒以方便，成此行跡。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在羅閱城迦蘭陀竹園所，與大比丘眾五百人俱。
爾時，四梵志皆得五通，修行善法，普集一處，作是論議：「此伺命來時不避豪強，各共隱藏，使伺命不知來處。」
爾時，一梵志飛在空中，欲得免死，然不免其死，即在空中而命終。第二梵志復入大海水底，欲得免死，即于彼命終。彼第三梵志欲得免死，入須彌山腹中，復于中死。彼第四梵志入地至金剛際，欲得免死，復即彼而命終。
爾時，世尊以天眼觀見四梵志，各各避死，普共命終。爾時，世尊便說此偈：
「非空非海中， 非入山石間， 無有地方所， 脫止不受死。」
爾時，世尊告諸比丘：「於是，比丘！有梵志四人集在一處，欲得免死，各歸所奔，故不免死。一人在空，一人入海水，一人入山腹中，一人入地，皆共同死。是故，諸比丘！欲得免死者，當思惟四法本。云何為四？一切行無常，是謂初法本，當念修行
之所以這樣，是因為苦行三昧難以獲得，一旦獲得便能成就道果，長久存於世。之所以這樣，是因為不能通過享樂來追求快樂，必須通過苦行才能成就道果。因此，各位比丘！要始終以方便法門，成就這種修行。各位比丘！應當這樣學習。 當時，各位比丘聽聞佛陀所說，歡喜奉行。 （四） 我聽聞是這樣的： 一時，佛陀在羅閱城的迦蘭陀竹園，與五百位大比丘在一起。 當時，有四位婆羅門都獲得了五神通，修行善法，聚集在一處，討論說：『這個死神來的時候不避開權貴，我們各自隱藏起來，讓死神不知道我們的去處。』 當時，一位婆羅門飛到空中，想要躲避死亡，但沒有躲過，就在空中去世了。第二位婆羅門又潛入大海深處，想要躲避死亡，就在那裡去世了。第三位婆羅門想要躲避死亡，進入須彌山腹中，也在那裡去世了。第四位婆羅門入地直到金剛際，想要躲避死亡，也就在那裡去世了。 當時，世尊用天眼看到這四位婆羅門，各自躲避死亡，最終都一起去世了。當時，世尊就說了這首偈語： 『不在空中，不在海中，不在山石間，沒有哪個地方，可以逃脫不受死亡。』 當時，世尊告訴各位比丘：『各位比丘！有四位婆羅門聚集在一起，想要躲避死亡，各自逃奔，所以沒有躲過死亡。一人在空中，一人入海水中，一人入山腹中，一人入地，都一起死了。因此，各位比丘！想要躲避死亡的人，應當思維四法本。什麼是四法本呢？一切行為都是無常的，這是第一法本，應當唸誦修行。
The reason for this is that the samadhi of ascetic practice is difficult to attain, and once attained, one can achieve enlightenment and exist in the world for a long time. The reason for this is that one cannot seek pleasure through pleasure; one must achieve enlightenment through suffering. Therefore, bhikkhus! Always use skillful means to accomplish this practice. Thus, bhikkhus! You should learn in this way. At that time, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. (Four) Thus have I heard: At one time, the Buddha was in the Karanda Bamboo Grove in Rajagriha, together with a great assembly of five hundred bhikkhus. At that time, four Brahmins, all having attained the five supernormal powers, practiced good deeds. They gathered in one place and discussed, 'When this death-bringer comes, he does not avoid the powerful. Let each of us hide so that the death-bringer will not know where we are.' At that time, one Brahmin flew into the sky, wanting to escape death, but he did not escape it and died in the sky. The second Brahmin then entered the depths of the great ocean, wanting to escape death, and died there. The third Brahmin, wanting to escape death, entered the belly of Mount Sumeru and died there. The fourth Brahmin entered the earth to the Vajra boundary, wanting to escape death, and died there. At that time, the World Honored One, with his divine eye, saw the four Brahmins, each trying to avoid death, all dying together. At that time, the World Honored One spoke this verse: 'Not in the sky, not in the sea, not in the mountains or rocks, there is no place where one can escape and not be subject to death.' At that time, the World Honored One told the bhikkhus, 'Bhikkhus! There were four Brahmins who gathered in one place, wanting to escape death. Each fled to a different place, and thus did not escape death. One was in the sky, one entered the sea, one entered the belly of a mountain, and one entered the earth; all died together. Therefore, bhikkhus! Those who wish to escape death should contemplate the four fundamental principles. What are the four? All actions are impermanent; this is the first fundamental principle, and you should contemplate and practice it.'
。一切行苦，是謂第二法本，當共思惟。一切法無我，此第三法本，當共思惟。滅盡為涅槃，是謂第四法本，當共思惟。如是，諸比丘！當共思惟此四法本。所以然者，便脫生、老、病、死、愁、憂、苦、惱，此是苦之元本。是故，諸比丘！當求方便，成此四法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「三十三天有四園觀，諸天于中而自娛樂，五樂自娛。云何為四？難檀槃那園觀、粗澀園觀、晝夜園觀、雜種園觀。然四園之內有四浴池；極冷浴池、香味浴池、輕便浴池、清徹浴池。云何為四？一者難陀浴池，二名難陀頂浴池，三名蘇摩浴池，四名歡悅浴池。
「比丘當知，四園之內有此四浴池，令人身體香潔無有塵垢。何以故名為難檀槃那園？若三十三天入難檀槃那園已，心性喜悅，不能自勝，于中而自娛樂，故名為難檀槃那園。
「復以何故名為粗澀園觀？若三十三天入此園中已，身體極粗，猶如冬時以香涂身，身體極粗，此亦如是。若三十三天入此園中已，身體極粗不與常同，以是之故，名為粗澀園觀
現代漢語譯本：一切行為帶來的痛苦，這是第二個根本法則，應當共同思考。一切事物都沒有自我，這是第三個根本法則，應當共同思考。滅盡煩惱達到涅槃，這是第四個根本法則，應當共同思考。諸位比丘！應當共同思考這四個根本法則。這樣做的原因是，便能解脫生、老、病、死、憂愁、悲傷、痛苦、煩惱，這些是痛苦的根源。因此，諸位比丘！應當尋求方法，成就這四個法則。諸位比丘！應當這樣學習。 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （五） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『三十三天有四個園林，諸天在其中自娛自樂，享受五種快樂。哪四個呢？難檀槃那園林、粗澀園林、晝夜園林、雜種園林。這四個園林內有四個浴池：極冷浴池、香味浴池、輕便浴池、清澈浴池。哪四個呢？一者名為難陀浴池，二者名為難陀頂浴池，三者名為蘇摩浴池，四者名為歡悅浴池。 『比丘們應當知道，這四個園林內有這四個浴池，能使人身體潔凈，沒有塵垢。為什麼稱為難檀槃那園林呢？如果三十三天的天人進入難檀槃那園林后，心性喜悅，不能自已，在其中自娛自樂，所以稱為難檀槃那園林。 『又為什麼稱為粗澀園林呢？如果三十三天的天人進入這個園林后，身體會變得非常粗糙，就像冬天用香塗抹身體一樣，身體會變得非常粗糙，也是這樣。如果三十三天的天人進入這個園林后，身體會變得非常粗糙，與平時不同，因此，稱為粗澀園林。』
English version: All suffering arising from actions, this is the second fundamental principle, which should be contemplated together. All things are without self, this is the third fundamental principle, which should be contemplated together. The extinction of suffering leading to Nirvana, this is the fourth fundamental principle, which should be contemplated together. Monks! You should contemplate these four fundamental principles together. The reason for this is that one can be liberated from birth, old age, sickness, death, sorrow, grief, pain, and distress, which are the root of suffering. Therefore, monks! You should seek ways to achieve these four principles. Monks! You should learn in this way. At that time, the monks, having heard what the Buddha said, joyfully practiced it. (5) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. At that time, the World Honored One told the monks: 'The Thirty-three Heavens have four gardens where the gods enjoy themselves, indulging in five kinds of pleasures. What are the four? The Nandana Garden, the Rough Garden, the Day and Night Garden, and the Mixed Garden. Within these four gardens are four bathing ponds: the Extremely Cold Pond, the Fragrant Pond, the Light Pond, and the Clear Pond. What are the four? One is called the Nanda Pond, the second is called the Nanda Top Pond, the third is called the Soma Pond, and the fourth is called the Joyful Pond.' 'Monks should know that within these four gardens are these four bathing ponds, which make people's bodies clean and free from dust. Why is it called the Nandana Garden? If the gods of the Thirty-three Heavens enter the Nandana Garden, their minds become joyful and they cannot control themselves, and they enjoy themselves there, therefore it is called the Nandana Garden.' 'And why is it called the Rough Garden? If the gods of the Thirty-three Heavens enter this garden, their bodies become extremely rough, like applying fragrance to the body in winter, the body becomes extremely rough, it is like this. If the gods of the Thirty-three Heavens enter this garden, their bodies become extremely rough, different from usual, therefore it is called the Rough Garden.'
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「復以何故名為晝夜之園？若使三十三天入此園中已，爾時諸天顏色各異，作若干種形體，猶如婦女著種種衣裳，不與本形同。此亦如是，若三十三天入此園中已，作若干種色不與本同，以是故名為晝夜之園。
「復以何故名為雜種之園？爾時，最尊之天及中天、下天，入此園已，皆同一類，設復最下之天大不得入餘三園中，猶如轉輪聖王所入之園，余王不復得入園中浴洗，人民之類正可得遙見耳。此亦如是，若最尊神天所入園中浴洗，余小天不復得入，是故名為雜種浴池。
「復以何故名為難陀浴池？若三十三天入此池中已，極懷歡悅，是故名為難陀浴池。
「復以何故名為難陀頂浴池？若三十三天入此池中已，兩兩捉手摩其頂而浴洗，正使天女亦復如是，以是之故，名為難陀頂浴池。
「復以何故名為蘇摩浴池？三十三天入此池中已，爾時諸天顏貌，盡同人色，無有若干，是故名為蘇摩浴池。
「復以何故名為歡悅浴池？若三十三天入此池中已，盡無憍慢上下之想，望意偏少，爾時盡同一心而浴洗，故名為歡悅浴池。是謂，比丘！有此因緣，便有此之名。
「今如來正法之中亦復如是，有四園之名。云何為四？一者慈園，二者悲園，三者喜園，四者護園
現代漢語譯本 『又因為什麼緣故稱作晝夜之園呢？如果三十三天進入這個園中之後，那時諸天的顏色各不相同，呈現出各種各樣的形體，就像婦女穿著各種各樣的衣裳，與原本的形體不同。這裡也是這樣，如果三十三天進入這個園中之後，呈現出各種各樣的顏色，與原本的不同，因此稱作晝夜之園。 『又因為什麼緣故稱作雜種之園呢？那時，最尊貴的天、中等的天、下等的天，進入這個園中之後，都屬於同一類。假設最下等的天不能進入其餘三個園中，就像轉輪聖王所進入的園，其餘的國王不能再進入園中沐浴，人民只能遠遠地看見。這裡也是這樣，如果最尊貴的神天進入園中沐浴，其餘的小天就不能再進入，因此稱作雜種浴池。 『又因為什麼緣故稱作難陀浴池呢？如果三十三天進入這個池中之後，極其歡快喜悅，因此稱作難陀浴池。 『又因為什麼緣故稱作難陀頂浴池呢？如果三十三天進入這個池中之後，兩兩互相握著手，摩擦著頭頂沐浴，即使天女也是這樣，因此稱作難陀頂浴池。 『又因為什麼緣故稱作蘇摩浴池呢？三十三天進入這個池中之後，那時諸天的容貌，都和人的顏色一樣，沒有差別，因此稱作蘇摩浴池。 『又因為什麼緣故稱作歡悅浴池呢？如果三十三天進入這個池中之後，都沒有驕慢和高下的想法，慾望也減少了，那時都一心一意地沐浴，所以稱作歡悅浴池。這就是，比丘們！有這樣的因緣，便有這樣的名稱。 『現在如來的正法之中也是這樣，有四園的名稱。哪四種呢？第一是慈園，第二是悲園，第三是喜園，第四是護園。』
English version 『And for what reason is it called the Garden of Day and Night? If the thirty-three heavens enter this garden, at that time the colors of the heavens are different, taking on various forms, like women wearing various clothes, not the same as their original forms. It is also like this, if the thirty-three heavens enter this garden, they take on various colors not the same as their original ones, therefore it is called the Garden of Day and Night.』 『And for what reason is it called the Garden of Mixed Kinds? At that time, the most honored heavens, the middle heavens, and the lower heavens, after entering this garden, all belong to the same category. Suppose the lowest heavens cannot enter the other three gardens, just like the garden entered by the Wheel-Turning Sage King, other kings cannot enter the garden to bathe, and the people can only see it from afar. It is also like this, if the most honored divine heavens enter the garden to bathe, the other lesser heavens cannot enter, therefore it is called the Bathing Pool of Mixed Kinds.』 『And for what reason is it called the Nanda Bathing Pool? If the thirty-three heavens enter this pool, they are extremely joyful and happy, therefore it is called the Nanda Bathing Pool.』 『And for what reason is it called the Nanda Top Bathing Pool? If the thirty-three heavens enter this pool, they hold each other's hands and rub their heads while bathing, even the heavenly maidens are like this, therefore it is called the Nanda Top Bathing Pool.』 『And for what reason is it called the Soma Bathing Pool? After the thirty-three heavens enter this pool, at that time the appearances of the heavens are all the same as human colors, without any differences, therefore it is called the Soma Bathing Pool.』 『And for what reason is it called the Joyful Bathing Pool? If the thirty-three heavens enter this pool, they have no arrogance or thoughts of superiority or inferiority, and their desires are reduced, at that time they all bathe with one mind, therefore it is called the Joyful Bathing Pool. This is, monks! Because of these causes, these names exist.』 『Now, in the Tathagata's true Dharma, it is also like this, there are names for four gardens. What are the four? First is the Garden of Loving-kindness, second is the Garden of Compassion, third is the Garden of Joy, and fourth is the Garden of Equanimity.』
。是謂，比丘！如來正法之中有此四園。
「復以何故名為慈園？比丘當知，由此慈園生梵天上，從梵天終，當生豪尊之家，饒財多寶，恒有五樂自娛，未曾離目，以是之故，名為慈園。
「復以何故名為悲園？比丘當知，若能親近悲解脫心，生梵光音天。若來生人中，生豪族家，無有瞋恚，亦饒財多寶，故名為悲園。
「復以何故名為喜園？若能親近喜園者，生光音天。若來生人間，國王家生，恒懷歡喜，故名為喜園。
「復以何故名為護園？若有人親近護者，生無想天，壽八萬四千劫。若復來生人中，當生中國家，亦無瞋恚，恒護一切非法之行，以是故名為護園。
「比丘當知，如來正法之中有此四園，使諸聲聞得遊戲其中，然如來此四園之中有四浴池，使我聲聞于中洗浴而自遊戲，盡有漏成無漏，無復塵垢。云何為四？一名有覺有觀浴池，二名無覺無觀浴池，三名護念浴池，四名無苦無樂浴池。
「以何等故名為有覺有觀浴池？若有比丘得初禪已，于諸法中恒有覺、觀，思惟諸法，除去結纏，永無有餘，以是之故，名為有覺有觀。
「復以何故名為無覺無觀浴池？若有比丘得二禪已，滅有覺、有觀，以禪為食，以是故名之為無覺無觀
現代漢語譯本：比丘們，這就是如來正法中的四種園林。 又為何稱之為慈園呢？比丘們應當知道，因為這慈園能使人往生梵天，從梵天去世后，會投生到富貴之家，擁有大量財富，經常享受五種快樂，從未離開過視線，因此稱之為慈園。 又為何稱之為悲園呢？比丘們應當知道，如果能夠親近悲解脫心，就能往生梵光音天。如果再來人間，會出生在豪門望族，沒有嗔恨之心，也擁有大量財富，所以稱之為悲園。 又為何稱之為喜園呢？如果能夠親近喜園，就能往生光音天。如果再來人間，會出生在國王之家，經常懷有歡喜之心，所以稱之為喜園。 又為何稱之為護園呢？如果有人親近護園，就能往生無想天，壽命長達八萬四千劫。如果再來人間，會出生在中心國家，也沒有嗔恨之心，經常守護一切非法行為，因此稱之為護園。 比丘們應當知道，如來正法中有這四種園林，讓各位聲聞弟子可以在其中游樂。然而，如來的這四種園林中還有四個浴池，讓我的聲聞弟子在其中沐浴嬉戲，洗盡有漏，成就無漏，不再有塵垢。這四個浴池是什麼呢？第一個叫有覺有觀浴池，第二個叫無覺無觀浴池，第三個叫護念浴池，第四個叫無苦無樂浴池。 為何稱之為有覺有觀浴池呢？如果比丘證得初禪，在諸法中經常有覺、觀，思惟諸法，去除結縛，永無剩餘，因此稱之為有覺有觀。 又為何稱之為無覺無觀浴池呢？如果比丘證得二禪，滅除有覺、有觀，以禪為食，因此稱之為無覺無觀。
English version: Monks, these are the four gardens in the Tathagata's true Dharma. And why is it called the 'Garden of Loving-kindness'? Monks, you should know that because this garden of loving-kindness enables one to be reborn in the Brahma heaven, and after passing away from the Brahma heaven, one will be reborn into a wealthy family, possessing great riches, constantly enjoying the five pleasures, never leaving their sight, therefore it is called the 'Garden of Loving-kindness'. And why is it called the 'Garden of Compassion'? Monks, you should know that if one can draw near to the mind of compassion liberation, one can be reborn in the Abhasvara heaven. If one is reborn among humans again, one will be born into a noble family, without anger, and also possess great riches, therefore it is called the 'Garden of Compassion'. And why is it called the 'Garden of Joy'? If one can draw near to the garden of joy, one can be reborn in the Abhasvara heaven. If one is reborn among humans again, one will be born into a royal family, constantly harboring joy, therefore it is called the 'Garden of Joy'. And why is it called the 'Garden of Equanimity'? If someone draws near to the garden of equanimity, one can be reborn in the Asaññasatta heaven, with a lifespan of eighty-four thousand kalpas. If one is reborn among humans again, one will be born in a central country, also without anger, constantly protecting against all unlawful actions, therefore it is called the 'Garden of Equanimity'. Monks, you should know that in the Tathagata's true Dharma there are these four gardens, allowing all the Sravaka disciples to play within them. Moreover, in these four gardens of the Tathagata, there are also four bathing pools, allowing my Sravaka disciples to bathe and frolic within them, washing away the outflows, achieving the outflowless, and no longer having defilements. What are these four pools? The first is called the 'Bathing Pool of Initial Application and Sustained Application', the second is called the 'Bathing Pool of No Initial Application and No Sustained Application', the third is called the 'Bathing Pool of Mindfulness', and the fourth is called the 'Bathing Pool of Neither Suffering Nor Pleasure'. Why is it called the 'Bathing Pool of Initial Application and Sustained Application'? If a monk attains the first dhyana, in all dharmas there is constant initial application and sustained application, contemplating all dharmas, removing the fetters, with nothing remaining, therefore it is called the 'Bathing Pool of Initial Application and Sustained Application'. And why is it called the 'Bathing Pool of No Initial Application and No Sustained Application'? If a monk attains the second dhyana, extinguishing initial application and sustained application, taking dhyana as nourishment, therefore it is called the 'Bathing Pool of No Initial Application and No Sustained Application'.
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「復以何故名為護念浴池？若比丘得三禪已，滅有覺、有觀，無覺、無觀，恒護念三禪，以是之故，名為護念浴池。
「復以何故名為不苦不樂浴池？若有比丘得四禪已，亦不念樂，復非念苦，亦不念過去當來之法，但用心於現在法中，以是之故，名為不苦不樂浴池。
「是故，諸比丘！如來正法之中有此四浴池，使我聲聞于中洗浴，滅二十一結，度生死海，入涅槃城。是諸比丘！若欲度此生死海者，當求方便，滅二十一結，入涅槃城。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「猶如四大毒蛇極為兇暴，舉著一函中。若有人從四方來，欲令活、不求死，欲求樂、不求苦，不愚不闇，心意不亂，無所繫屬。
「是時，若王、若王大臣喚此人而告之曰：『今有四大毒蛇極為兇暴，汝今當隨時將養沐浴令凈，隨時飲食無令使乏，今正是時，可往施行。』是時，彼人心懷恐懼，不敢直前，便舍，馳走莫知所湊深。復重告彼人作是語：『今使五人皆持刀劍而隨汝后，其有獲汝者，當斷其命，不足稽遲
現代漢語譯本 『又因何故名為護念浴池？若比丘證得三禪后，滅除有覺、有觀，達到無覺、無觀的狀態，恒常守護憶念三禪，因此稱為護念浴池。 『又因何故名為不苦不樂浴池？若有比丘證得四禪后，既不執著於樂，也不執著于苦，也不執著於過去和未來的法，只是專注于當下的法，因此稱為不苦不樂浴池。 『所以，諸位比丘！如來正法中有這四種浴池，使我的聲聞弟子在其中洗浴，滅除二十一種煩惱結縛，度過生死苦海，進入涅槃之城。諸位比丘！如果想要度過這生死苦海，應當尋求方便，滅除二十一種煩惱結縛，進入涅槃之城。諸位比丘！應當如此學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。 （六） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『譬如四大毒蛇極其兇猛暴戾，被放在一個箱子里。如果有人從四方來，想要活命、不求死亡，想要快樂、不求痛苦，不愚昧不昏暗，心意不散亂，沒有被任何事物束縛。 『這時，如果國王或大臣召見此人，告訴他說：『現在有四大毒蛇極其兇猛暴戾，你應當隨時照料它們，給它們洗浴使之乾淨，隨時給它們飲食，不要讓它們匱乏。現在正是時候，你可以去做了。』這時，那人心中恐懼，不敢直接上前，便捨棄逃跑，不知逃往何處。又再次告訴那人說：『現在派五個人都拿著刀劍跟在你後面，誰抓住你，就立刻斷絕你的性命，不會耽擱。』
English version 'And for what reason is it called the 'Mindful Protection Bathing Pool'? If a bhikkhu attains the third jhana, having extinguished directed thought and sustained thought, and reached the state of no directed thought and no sustained thought, he constantly protects and remembers the third jhana. Therefore, it is called the 'Mindful Protection Bathing Pool'. 'And for what reason is it called the 'Neither-Painful-Nor-Pleasant Bathing Pool'? If a bhikkhu attains the fourth jhana, he neither clings to pleasure nor clings to pain, nor does he cling to past or future dharmas, but only focuses his mind on the present dharma. Therefore, it is called the 'Neither-Painful-Nor-Pleasant Bathing Pool'. 'Therefore, bhikkhus! In the Tathagata's true Dharma, there are these four bathing pools, which allow my disciples to bathe in them, extinguish the twenty-one fetters, cross the sea of birth and death, and enter the city of Nirvana. Bhikkhus! If you wish to cross this sea of birth and death, you should seek the means to extinguish the twenty-one fetters and enter the city of Nirvana. Thus, bhikkhus! You should train yourselves.' At that time, the bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly. (6) Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One addressed the bhikkhus: 'It is like four great poisonous snakes, extremely fierce and violent, placed in a box. If a person comes from the four directions, desiring to live and not to die, desiring happiness and not suffering, not foolish or ignorant, with a mind not confused, and not bound by anything. 'At that time, if a king or a minister of the king summons this person and tells him: 'Now there are four great poisonous snakes, extremely fierce and violent. You should take care of them at all times, bathe them to make them clean, and feed them at all times, not letting them lack anything. Now is the time, you can go and do it.' At that time, that person, feeling fear in his heart, does not dare to go directly forward, and abandons the task, running away, not knowing where to go. Again, he is told: 'Now, five people are sent, all carrying swords, following behind you. Whoever catches you will immediately cut off your life, without delay.'
。』
「是時，彼人畏四大毒蛇，復畏五人捉持刀劍者，馳走東西，不知如何？復告彼人曰：『今復使六怨家使隨汝后，其有得者當斷其命；欲所為者可時辦之。』是時，彼人畏四大毒蛇，復畏五人持刀杖者，復畏六怨家，便馳走東西，彼人若見空墟之中，欲入中藏。若值空舍，若破墻間無堅牢處，若見空器，盡無所有，若復有人與此人親友，欲令免濟，便告之曰：『此間空閑之處多諸賊寇，欲所為者今可隨意。』
「是時，彼人復畏四大毒蛇，復畏五人持刀杖者，復畏六怨家，復畏空墟村中，便馳走東西。彼人前行，若見大水極深且廣，亦無人民及橋樑可度得至彼岸，然復彼人所立之處多諸惡賊。是時，彼人作是思惟：『此水極為深廣，饒諸賊寇，當云何得度彼岸？我今可集聚材木草蘘作筏，依此筏從此岸得至彼岸。』是時，彼人便集薪草作筏已，即得至彼岸，志不移動。
「諸比丘當知，我今作喻，當念解之。說此義時，為有何義？言四毒蛇者，即四大是也。云何為四大？所謂地種、水種、火種、風種，是謂四大。五人持刀劍者，此是五盛陰也。云何為五？所謂色陰、痛陰、想陰、行陰、識陰是也。六怨家者，欲愛是也。空村者，內六入是也
現代漢語譯本 『那時，那人害怕四條毒蛇，又害怕五個拿著刀劍的人，四處奔走，不知如何是好？又有人告訴那人說：『現在又讓六個仇家跟在你後面，他們抓到你就會要你的命；想做什麼就趕緊做吧。』那時，那人害怕四條毒蛇，又害怕五個拿著刀杖的人，又害怕六個仇家，便四處奔走，那人如果看到空曠的廢墟，就想進去躲藏。如果遇到空房子，或者破墻之間沒有堅固的地方，或者看到空容器，裡面什麼都沒有，如果又有親友想幫助他脫離困境，就告訴他說：『這裡空閑的地方有很多盜賊，想做什麼現在可以隨意。』 『那時，那人又害怕四條毒蛇，又害怕五個拿著刀杖的人，又害怕六個仇家，又害怕空曠的廢墟村莊，便四處奔走。那人往前走，如果看到大水非常深廣，也沒有人或橋樑可以渡到對岸，而且那人所站的地方有很多惡賊。那時，那人這樣想：『這水非常深廣，有很多盜賊，我該如何渡到對岸呢？我現在可以收集木材和草，做成木筏，依靠這個木筏從這邊到達對岸。』那時，那人便收集柴草做成木筏，然後就到達了對岸，意志堅定不移。 『各位比丘應當知道，我現在打個比方，應當記住並理解它。說這個比喻的時候，是爲了說明什麼道理呢？所說的四條毒蛇，就是四大。什麼是四大呢？就是地大、水大、火大、風大，這就是四大。五個拿著刀劍的人，就是五蘊。什麼是五蘊呢？就是色蘊、受蘊、想蘊、行蘊、識蘊。六個仇家，就是欲愛。空村，就是內六入。』
English version 'At that time, that person was afraid of four poisonous snakes, and also afraid of five people holding swords, running around, not knowing what to do? Then someone told that person: 'Now, let six enemies follow you, and if they catch you, they will take your life; do whatever you want to do quickly.' At that time, that person was afraid of four poisonous snakes, and also afraid of five people holding weapons, and also afraid of six enemies, so he ran around. If that person saw an empty ruin, he would want to go in and hide. If he encountered an empty house, or a broken wall with no solid place, or saw an empty container with nothing inside, and if a friend wanted to help him escape the predicament, he would tell him: 'There are many thieves in this empty place, you can do whatever you want now.' 'At that time, that person was again afraid of four poisonous snakes, again afraid of five people holding weapons, again afraid of six enemies, and again afraid of the empty ruined village, so he ran around. If that person went forward and saw a large body of water that was very deep and wide, with no people or bridges to cross to the other side, and the place where that person was standing had many evil thieves. At that time, that person thought: 'This water is very deep and wide, and there are many thieves, how can I cross to the other side? Now I can gather wood and grass to make a raft, and rely on this raft to get from this shore to the other shore.' At that time, that person gathered firewood and grass to make a raft, and then reached the other shore, with unwavering determination. 'Monks, you should know that I am now making a metaphor, you should remember and understand it. When this metaphor is spoken, what is the meaning? The four poisonous snakes that are spoken of are the four great elements. What are the four great elements? They are earth, water, fire, and wind, these are the four great elements. The five people holding swords are the five aggregates. What are the five aggregates? They are form, feeling, perception, mental formations, and consciousness. The six enemies are desire and craving. The empty village is the six internal sense bases.'
。云何為六？所謂六入者，眼入、耳入、鼻入、口入、身入、意入。
「若有智慧者而觀眼時，盡空無所有，亦不牢固；若復觀耳、鼻、口、身、意時，盡空無所有，皆虛、皆寂，亦不牢固。雲水者，四流是也。云何為四？所謂欲流、有流、無明流、見流。大筏者，賢聖八品道是也。云何為八？正見、正治、正語、正方便、正業、正命、正念、正定，是謂賢聖八品道也。水中求度者，善權方便精進之力也。此岸者，身邪也；彼岸者，滅身邪也。此岸者，阿阇世國界也：彼岸者，毗沙王國界也。此岸者，波旬國界也；彼岸者，如來之境界也。」
是時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。爾時世尊與大比丘眾五百人俱。
爾時，舍衛城中有一優婆塞，而命終還生舍衛城中大長者家，最大夫人妊身。爾時，世尊以天眼觀，清凈無瑕穢，見此優婆塞生舍衛城中最富長者家。即于其日，復有梵志身壞命終，生地獄中，爾時世尊亦以天眼觀。復即以其日，阿那邠邸長者命終，生善處天上，是時世尊亦以天眼觀。即其日，有一比丘而取滅度，世尊亦以天眼觀見
現代漢語譯本：什麼是六？所謂的六入，即眼入、耳入、鼻入、口入、身入、意入。 如果一個有智慧的人觀察眼睛時，會發現它完全是空無所有的，也不牢固；如果再觀察耳朵、鼻子、嘴巴、身體、意識時，也會發現它們完全是空無所有的，都是虛幻、寂靜的，也不牢固。什麼是四流？指的是欲流、有流、無明流、見流。什麼是大筏？指的是賢聖八品道。什麼是八？即正見、正思惟、正語、正業、正命、正精進、正念、正定，這就是賢聖八品道。在水中求度，指的是善巧方便的精進之力。此岸指的是身邪；彼岸指的是滅除身邪。此岸指的是阿阇世的國界；彼岸指的是毗沙王的國界。此岸指的是波旬的國界；彼岸指的是如來的境界。 當時，眾比丘聽聞佛陀所說，歡喜奉行。 （七） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，世尊與五百位大比丘在一起。 當時，舍衛城中有一位優婆塞去世后，又轉生到舍衛城中一位大長者家，成為大夫人的腹中胎兒。當時，世尊以清凈無瑕的天眼觀察，看到這位優婆塞轉生到舍衛城中最富有的長者家中。就在同一天，又有一位梵志身壞命終，墮入地獄，當時世尊也以天眼觀察。又在同一天，阿那邠邸長者去世，轉生到善處天上，當時世尊也以天眼觀察。就在同一天，有一位比丘入滅，世尊也以天眼觀察到。
English version: What are the six? The so-called six entrances are the eye entrance, ear entrance, nose entrance, mouth entrance, body entrance, and mind entrance. If a wise person observes the eye, they will find it completely empty and not solid; if they observe the ear, nose, mouth, body, and mind, they will also find them completely empty, all illusory, silent, and not solid. What are the four streams? They refer to the stream of desire, the stream of existence, the stream of ignorance, and the stream of views. What is the great raft? It refers to the Noble Eightfold Path. What are the eight? They are right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the Noble Eightfold Path. Seeking crossing in the water refers to the power of skillful means and diligent effort. This shore refers to the evil of the body; the other shore refers to the extinction of the evil of the body. This shore refers to the realm of Ajatasattu; the other shore refers to the realm of King Bimbisara. This shore refers to the realm of Mara; the other shore refers to the realm of the Tathagata. At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Seven) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the World Honored One was with a great assembly of five hundred monks. At that time, there was a lay disciple in Sravasti who, after passing away, was reborn in the house of a great elder in Sravasti, as a fetus in the womb of the elder's chief wife. At that time, the World Honored One, with his pure and flawless heavenly eye, saw this lay disciple reborn in the wealthiest elder's house in Sravasti. On the same day, a Brahmin also died and was reborn in hell. At that time, the World Honored One also observed with his heavenly eye. Also on the same day, the elder Anathapindika passed away and was reborn in a good place in heaven. At that time, the World Honored One also observed with his heavenly eye. On the same day, a monk attained Nirvana, and the World Honored One also observed it with his heavenly eye.
。
爾時，世尊見此四事已，便說斯偈：
「若人受胞胎， 惡行入地獄， 善者生天上， 無漏入涅槃。 賢者今受胎， 梵志入地獄， 須達生天上， 比丘取滅度。」
是時，世尊從靜室起，詣普集講堂而就坐。爾時，世尊告諸比丘：「今有四事。若人能修行者，身壞命終，得生人中。云何為四？所謂身、口、意、命清凈無瑕穢者。若命終時得生人中。
「若復，比丘！更有四法，有人習行者，入地獄中。云何為四？所謂身、口、意、命不清凈。是謂，比丘！有此四法。若有人親近者，身壞命終，生地獄中。
「複次，比丘！復有四法，習修行者，生善處天上。云何為四？惠施、仁愛、利人、等利。是謂，比丘！有人行此法者，身壞命終，生善處天上。
「複次，比丘！更有四法，若有人修行者，身壞命終，盡有漏，成無漏心解脫、智慧解脫：生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。云何為四？有覺有觀禪、無覺無觀禪、護念禪、苦樂滅禪，是謂比丘有四事法。若有人習行者，盡有漏，成無漏心解脫、智慧解脫：生死已盡，梵行已立，所作已辦，更不復受胎，如實知之
現代漢語譯本 當時，世尊見到這四種情況后，便說了這首偈語： 『如果有人受胎，作惡的會墮入地獄，行善的會升到天上，無煩惱的會進入涅槃。 賢者現在受胎，婆羅門會墮入地獄，須達會升到天上，比丘會證得滅度。』 這時，世尊從靜室起身，前往普集講堂就坐。世尊告訴眾比丘：『現在有四種情況。如果有人能夠修行，身壞命終后，會轉生為人。哪四種呢？就是身、口、意、命清凈沒有瑕疵的人。這樣的人命終時會轉生為人。 『還有，比丘們！還有四種行為，如果有人習慣去做，就會墮入地獄。哪四種呢？就是身、口、意、命不清凈。這就是，比丘們！有這四種行為。如果有人親近這些行為，身壞命終后，就會墮入地獄。 『再者，比丘們！還有四種行為，如果有人習慣修行，就會升到善處天上。哪四種呢？就是佈施、仁愛、利人、平等利益。這就是，比丘們！如果有人實行這些行為，身壞命終后，就會升到善處天上。 『再者，比丘們！還有四種行為，如果有人修行，身壞命終后，就會斷盡煩惱，成就無煩惱的心解脫和智慧解脫：生死已經終結，清凈的修行已經建立，該做的已經完成，不再受輪迴，如實地知道這些。哪四種呢？就是有覺有觀的禪定、無覺無觀的禪定、護念的禪定、苦樂滅盡的禪定。這就是比丘們，有這四種行為。如果有人習慣修行，就會斷盡煩惱，成就無煩惱的心解脫和智慧解脫：生死已經終結，清凈的修行已經建立，該做的已經完成，不再受輪迴，如實地知道這些。』
English version At that time, the World Honored One, having seen these four things, then spoke this verse: 'If a person receives a womb, the evil-doer enters hell, the good one is born in heaven, the one without outflows enters Nirvana. The virtuous one now receives a womb, the Brahmin enters hell, Sudatta is born in heaven, the Bhikkhu attains extinction.' At that time, the World Honored One arose from his quiet chamber and went to the assembly hall and sat down. Then, the World Honored One said to the Bhikkhus: 'Now there are four things. If a person can practice them, when their body breaks and their life ends, they will be reborn among humans. What are the four? They are those whose body, speech, mind, and life are pure and without blemish. If they die, they will be reborn among humans.' 'Furthermore, Bhikkhus! There are four more practices that, if someone habitually engages in them, they will enter hell. What are the four? They are those whose body, speech, mind, and life are impure. This is it, Bhikkhus! There are these four practices. If someone is close to these practices, when their body breaks and their life ends, they will be born in hell.' 'Furthermore, Bhikkhus! There are four more practices that, if someone habitually practices them, they will be born in a good place in heaven. What are the four? They are generosity, loving-kindness, benefiting others, and equal benefit. This is it, Bhikkhus! If someone practices these things, when their body breaks and their life ends, they will be born in a good place in heaven.' 'Furthermore, Bhikkhus! There are four more practices that, if someone practices them, when their body breaks and their life ends, they will exhaust the outflows, achieve the outflow-less liberation of mind and liberation of wisdom: birth and death are exhausted, the holy life is established, what needs to be done is done, they will no longer receive a womb, and they know this as it is. What are the four? They are meditation with initial and sustained thought, meditation without initial and sustained thought, meditation of mindfulness, and meditation of the cessation of suffering and pleasure. This is it, Bhikkhus, there are these four practices. If someone habitually practices them, they will exhaust the outflows, achieve the outflow-less liberation of mind and liberation of wisdom: birth and death are exhausted, the holy life is established, what needs to be done is done, they will no longer receive a womb, and they know this as it is.'
。
「是故，諸比丘！若有族姓子、四部之眾，欲生人中者，當求方便，行身、口、意、命清凈；若得生天上者，亦當求方便，行四恩；若得盡有漏，成無漏心解脫、智慧解脫，亦當求方便，行四禪。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在毗舍離城外林中。
爾時，世尊告諸比丘：「我昔未成佛道時，爾時依彼大畏山而住。是時彼山，其有欲心、無慾心入中者衣毛皆豎。若復極盛熱時，野馬縱橫，露其形體而坐，夜便入深林中。若復極寒之日，風雨交流，晝便入林中，夜便露坐。
「我爾時，正能誦一偈，昔所未聞，昔所未見也。
「澹淡夜安， 大畏山中， 露其形體， 是我誓願。
「若我至冢間，取彼死人之衣，而覆形體。爾時，若案吒村人來取木支，著我耳中，或著鼻中，或有唾者，或有溺者，或以土坌其身上；然我爾時，終不起意，向彼人民。爾時，有此護心。爾時，有𤚐牛之處，設見犢子𡱁，便取食之；若無犢子𡱁者，便取大牛𡱁食之。爾時，食此之食，我復作是念：『今用食為？乃可終日不食。』時我以生此念，諸天便來到我所，而作是言：『汝今勿復斷食
現代漢語譯本： 『因此，各位比丘！如果某個家族的子弟、四部大眾，想要投生到人道，應當尋求方便，使身、口、意、命清凈；如果想要投生到天界，也應當尋求方便，行四種恩惠；如果想要斷盡煩惱，成就無漏的心解脫、智慧解脫，也應當尋求方便，修行四禪。各位比丘！應當這樣學習。』 當時，各位比丘聽聞佛陀所說，歡喜奉行。 （八） 我聽聞是這樣的： 一時，佛陀在毗舍離城外的樹林中。 當時，世尊告訴各位比丘：『我過去還沒有成佛的時候，住在那個大畏山。當時，那座山，凡是有慾望心或沒有慾望心的人進入其中，都會汗毛豎立。如果是在極度炎熱的時候，野馬奔騰，我就裸露身體而坐，晚上就進入深林中。如果是在極度寒冷的日子，風雨交加，我就白天進入林中，晚上就裸露身體而坐。』 『我當時，只能誦讀一首偈子，那是過去從未聽過，從未見過的。』 『在寂靜的夜晚， 在大畏山中， 裸露著身體， 這是我的誓願。』 『如果我到墳地，拿取死人的衣服，來遮蓋身體。當時，如果案吒村的人來拿木棒，插到我的耳朵里，或者插到我的鼻子里，或者有人對我吐口水，或者有人對我撒尿，或者有人用土撒到我的身上；然而我當時，始終不會對那些人產生任何惡意。當時，我有這樣的護心。當時，有母牛的地方，如果看到小牛的糞便，就拿來吃；如果沒有小牛的糞便，就拿來大牛的糞便吃。當時，我吃這樣的食物，我又這樣想：『現在用食物做什麼呢？不如可以整天不吃。』當時我生起這個念頭，諸天就來到我這裡，對我說：『你現在不要再斷食了。』
English version: 'Therefore, O monks! If a son of a good family, or any of the four assemblies, wishes to be born among humans, they should seek means to purify their body, speech, mind, and livelihood. If they wish to be born in the heavens, they should also seek means to practice the four kindnesses. If they wish to exhaust all defilements and attain the undefiled liberation of mind and liberation of wisdom, they should also seek means to practice the four dhyanas. Thus, O monks! You should train yourselves.' At that time, the monks, having heard what the Buddha had said, rejoiced and practiced accordingly. (8) Thus have I heard: At one time, the Buddha was dwelling in a forest outside the city of Vaishali. At that time, the Blessed One addressed the monks, saying: 'When I was not yet enlightened, I dwelt on that great Fear Mountain. At that time, on that mountain, anyone who entered it, whether with desire or without desire, would have their hair stand on end. If it was extremely hot, with wild horses running about, I would sit with my body exposed, and at night I would enter the deep forest. If it was extremely cold, with wind and rain, I would enter the forest during the day, and at night I would sit with my body exposed.' 'At that time, I could only recite one verse, which I had never heard or seen before.' 'In the quiet of the night, On the great Fear Mountain, Exposing my body, This is my vow.' 'If I went to the cemetery and took the clothes of a dead person to cover my body, and if the people of Anta village came and put wooden sticks in my ears or nose, or if someone spat on me, or urinated on me, or threw dirt on my body, I would not, at that time, harbor any ill will towards those people. At that time, I had this protection of mind. At that time, in a place where there were cows, if I saw the dung of a calf, I would take it and eat it. If there was no calf dung, I would take the dung of a large cow and eat it. At that time, eating such food, I thought: 『What is the use of food now? I might as well not eat for the whole day.』 When this thought arose in me, the devas came to me and said: 『You should not fast anymore.』
。若當斷食者，我當以甘露精氣相益，使存其命。』爾時，我復作是念：『今以斷食，何緣復使諸天送甘露與我？今身將有虛詐。』是時，我復作是念：『今可食麻米之餘。』
「爾時，日食一麻一米，形體劣弱，骸骨相連，頂上生瘡，皮肉自墮，猶如敗壞瓠盧，亦不成就我頭。爾時亦復如是，頂上生瘡，皮肉自墮，皆由不食故也。亦如深水之中星宿現中，爾時，我眼亦復如是，皆由不食故。猶如故車敗壞，我身亦復如是，皆悉敗毀不可承順。亦如駱駝腳跡，兩尻亦復如是。若我以手按摩腹時，便值脊骨，若按脊時，復值腹皮，身體羸弱者，皆由不食故。
「我爾時，復以一麻一米，以此為食，竟無所益，亦復不得上尊之法。若我意中欲大小便者，即便倒地不能自起居。是時，諸天見已，便作是說：『此沙門瞿曇以取滅度。』或復有諸天，而作是說：『此沙門未命終，今必命終。』或復有諸天，而作是說：『此沙門亦非命終，此沙門實是阿羅漢，夫羅漢之法有此苦行。』
「我爾時，猶有神識，知外來機趣。時，我復作是念：『今可入無息禪中。』便入無息禪中，數出入息，我今以數出入息，覺知有氣從耳中出，是時風聲如似雷鳴。爾時，復作是念：『我今閉口塞耳，使息不出
『如果斷食者，我應當用甘露精氣來滋養他，使他存活。』當時，我又這樣想：『現在斷食，為什麼還要讓諸天送甘露給我呢？現在身體將會有虛假的表現。』這時，我又這樣想：『現在可以吃些麻米剩下的東西。』 當時，我每天吃一粒麻和一粒米，形體變得非常虛弱，骨頭都連在一起，頭頂上生瘡，皮肉自己脫落，就像腐爛的葫蘆一樣，也不能支撐我的頭。當時也是這樣，頭頂上生瘡，皮肉自己脫落，都是因為不吃飯的緣故。也像深水之中星星顯現一樣，當時，我的眼睛也是這樣，都是因為不吃飯的緣故。就像破舊的車輛損壞一樣，我的身體也是這樣，都破敗不堪不能支撐。也像駱駝的腳印，兩邊的臀部也是這樣。如果我用手按壓腹部時，就碰到脊骨，如果按壓脊骨時，又碰到腹部的面板，身體如此羸弱，都是因為不吃飯的緣故。 我當時，又用一粒麻和一粒米作為食物，最終沒有任何益處，也沒有得到至高無上的佛法。如果我心中想要大小便，就會倒在地上不能自己站起來。當時，諸天看到后，就說：『這個沙門瞿曇要入滅了。』或者還有一些諸天，這樣說：『這個沙門還沒有死，現在必定要死了。』或者還有一些諸天，這樣說：『這個沙門也不是要死，這個沙門實際上是阿羅漢，阿羅漢的修行方法就是這樣苦行。』 我當時，還有神識，知道外來的動靜。當時，我又這樣想：『現在可以進入無息禪定中。』就進入無息禪定中，數著出入的呼吸，我現在數著出入的呼吸，感覺到有氣從耳朵中出來，當時風聲就像雷鳴一樣。當時，我又這樣想：『我現在閉上嘴巴塞住耳朵，讓氣息不出來』
'If he is a fasting person, I should nourish him with the essence of ambrosia, so that he may live.' At that time, I thought again: 'Now that I am fasting, why should I have the gods send me ambrosia? My body will now have a false appearance.' At this time, I thought again: 'Now I can eat the leftovers of sesame and rice.' At that time, I ate one sesame seed and one grain of rice each day, my body became very weak, my bones were all connected, sores grew on the top of my head, and my skin and flesh fell off by themselves, like a rotten gourd, and could not support my head. At that time, it was also like this, sores grew on the top of my head, and my skin and flesh fell off by themselves, all because of not eating. Just like stars appearing in deep water, at that time, my eyes were also like this, all because of not eating. Just like an old broken vehicle, my body was also like this, all broken and unable to support itself. Just like the footprints of a camel, my buttocks were also like this. If I pressed my abdomen with my hand, I would touch my spine, and if I pressed my spine, I would touch the skin of my abdomen. My body was so weak, all because of not eating. At that time, I again used one sesame seed and one grain of rice as food, but in the end, it was of no benefit, and I did not obtain the supreme Dharma. If I wanted to urinate or defecate, I would fall to the ground and could not get up by myself. At that time, the gods saw this and said: 'This Shramana Gautama is about to enter Nirvana.' Or there were some gods who said: 'This Shramana has not yet died, but he will surely die now.' Or there were some gods who said: 'This Shramana is not going to die, this Shramana is actually an Arhat, and the practice of an Arhat is this kind of asceticism.' At that time, I still had consciousness and knew the external movements. At that time, I thought again: 'Now I can enter the meditation of no breath.' Then I entered the meditation of no breath, counting the breaths in and out. Now I am counting the breaths in and out, and I feel that air is coming out of my ears, and at that time the sound of the wind was like thunder. At that time, I thought again: 'Now I will close my mouth and plug my ears, so that the breath does not come out.'
。』息以不出，是時內氣便從手腳中出，正使氣不得從耳、鼻、口出，爾時內聲如似雷吼，我爾時亦復如是。是時神識猶隨身回。
「是時，復作是念：『我宜更入無息禪中。』是時，盡塞諸孔之息。我以塞諸出入息，是時便患頭額痛，如似有人以鉆鉆頭，我亦如是極苦頭痛。爾時，我故有神識，爾時我復作是念：『我今更可坐禪，息氣不得出入。』爾時，我便塞出入息，是時諸息盡集腹中。爾時，息轉時極為少類，猶如屠牛之家，以刀殺牛；我亦如是，極患苦痛。亦如兩健人共執一劣人於火上炙，極患疼痛不可堪忍；我亦如是，此苦疼痛不可具陳。爾時，我猶有神識存，當我爾時坐禪之日，形體不作人色；其中有人見已，而作是說：『此沙門顏色極黑。』有人見已，而作是說：『此沙門顏色似終。』比丘當知，我六年之中作此苦行，不得上尊之法。
「爾時，我作是念：『今日可食一果。』爾時我便食一果。當我食一果之日，身形萎弱不能自起居，如年百二十，骨節離散不能扶持。比丘當知，爾時一果者，如似今日小棗耳。爾時，我復作是念：『非我成道之本，故當更有餘道
現代漢語譯本：『氣息停止不出，這時體內的氣便從手腳中散發出來，就是要使氣不從耳、鼻、口中出來，那時體內發出的聲音就像雷鳴一樣，我那時也是這樣。那時神識仍然隨著身體迴轉。 『這時，我又這樣想：『我應該再次進入無息禪定中。』這時，我完全堵塞了所有孔竅的氣息。我因為堵塞了所有出入的氣息，這時便感到頭額疼痛，就像有人用鉆子鉆頭一樣，我那時也感到極其痛苦的頭痛。那時，我仍然有神識，那時我又這樣想：『我現在可以再次坐禪，使氣息不能出入。』那時，我便堵塞了出入的氣息，這時所有的氣息都聚集在腹中。那時，氣息運轉時變得極其微弱，就像屠牛的人家，用刀殺牛一樣；我那時也是這樣，感到極其痛苦。又像兩個強壯的人一起抓住一個弱小的人在火上烤，感到極其疼痛難以忍受；我那時也是這樣，這種痛苦難以盡述。那時，我仍然有神識存在，當我在那時坐禪的時候，形體變得不像人的顏色；其中有人看到后，就說：『這個沙門的顏色極其黑。』有人看到后，就說：『這個沙門的顏色像要死了。』比丘們應當知道，我六年之中進行這種苦行，沒有得到至高無上的佛法。 『那時，我這樣想：『今天可以吃一個果子。』那時我便吃了一個果子。當我吃一個果子的時候，身體虛弱得不能自己起居，就像一百二十歲的老人一樣，骨節鬆散不能扶持。比丘們應當知道，那時的一個果子，就像今天的小棗一樣。那時，我又這樣想：『這不是我成道的根本，所以應當還有其他道路。』
English version: 'When the breath ceased to go out, the inner energy then emanated from my hands and feet, and I made sure that the energy did not come out from my ears, nose, or mouth. At that time, the inner sound was like a thunderous roar, and I was also like that. At that time, my consciousness still followed the body's movements. 'Then, I thought again: 'I should enter into breathlessness meditation again.' At that time, I completely blocked all the openings for breath. Because I blocked all the incoming and outgoing breath, I then suffered from pain in my head and forehead, as if someone were drilling into my head with a drill. I also felt extremely painful headaches. At that time, I still had consciousness. Then I thought again: 'Now I can meditate again, making sure that breath cannot go in or out.' At that time, I blocked the incoming and outgoing breath, and all the breath gathered in my abdomen. At that time, the movement of breath became extremely weak, like a butcher's family killing a cow with a knife; I was also like that, feeling extremely painful. It was also like two strong men holding a weak man over a fire, feeling extremely painful and unbearable; I was also like that, this pain was indescribable. At that time, I still had consciousness. When I meditated at that time, my body did not look like a human color; some people saw it and said: 'This monk's color is extremely black.' Some people saw it and said: 'This monk's color looks like he is dying.' Monks, you should know that during these six years of practicing this asceticism, I did not attain the supreme Dharma. 'At that time, I thought: 'Today I can eat one fruit.' Then I ate one fruit. When I ate one fruit, my body was so weak that I could not get up or sit down by myself, like a 120-year-old person, with my joints loose and unable to support myself. Monks, you should know that one fruit at that time was like a small date today. At that time, I thought again: 'This is not the root of my enlightenment, so there must be other paths.'
。』爾時，我復作是念：『我自憶昔日，在父王樹下無淫、無慾，除去惡不善法，游于初禪；無覺、無觀，游於二禪；念清凈無有眾想，游於三禪；無復苦樂，意念清凈，游於四禪。此或能是道，我今當求此道。』
「我六年之中勤苦求道而不克獲；或臥荊棘之上；或臥板木鐵釘之上，或懸鳥身體遠地，兩腳在上而頭首向地；或交腳𨀛踞；或養長鬚發未曾𢶕除；或日暴火炙；或盛冬坐冰；身體沒水；或寂寞不語；或時一食；或時二食；或時三食、四食，乃至七食；或食菜果；或食稻麻；或食草根；或食木實；或食花香；或食種種果蓏；或時裸形；或時著弊壞之衣；或著莎草之衣；或著毛毳之衣；或時以人發覆形；或時養髮；或時取他發益戴。如是，比丘！吾昔苦行乃至於斯，然不獲四法之本。云何為四？所謂賢聖戒律難曉難知；賢聖智慧難曉難知；賢聖解脫難曉難知；賢聖三昧難曉難知。是謂，比丘！有此四法，吾昔苦行不獲此要。
「爾時，我復作是念：『吾今要當求無上之道。』何者是無上之道？所謂向四法是也：賢聖戒律、賢聖三昧、賢聖智慧、賢聖解脫。爾時，我復作是念：『不可以此羸劣之體，求于上尊之道，多少食精微之氣，長育身體，氣力熾盛，然後得修行道
現代漢語譯本：'那時，我又這樣想：『我回憶起過去，在父王的樹下，沒有淫慾，沒有貪念，去除不善的惡法，進入初禪；沒有覺觀，進入二禪；念頭清凈沒有雜念，進入三禪；沒有苦樂，意念清凈，進入四禪。這或許就是道，我現在應當尋求這條道。』 我六年之中勤苦求道卻沒有成功；有時睡在荊棘上；有時睡在木板鐵釘上，有時像鳥一樣身體懸空，兩腳朝上頭朝下；有時盤腿而坐；有時留著長鬚發不曾修剪；有時在烈日下暴曬；有時在寒冬坐在冰上；身體浸在水中；有時寂寞不語；有時一天吃一頓；有時一天吃兩頓；有時一天吃三頓、四頓，甚至七頓；有時吃蔬菜水果；有時吃稻麻；有時吃草根；有時吃樹上的果實；有時吃花香；有時吃各種瓜果；有時裸露身體；有時穿破舊的衣服；有時穿莎草做的衣服；有時穿毛織的衣服；有時用人的頭髮遮蓋身體；有時留長頭髮；有時取別人的頭髮戴在頭上。像這樣，比丘們！我過去苦行到了這種程度，然而沒有獲得四法的根本。哪四法呢？就是聖賢的戒律難以理解和知曉；聖賢的智慧難以理解和知曉；聖賢的解脫難以理解和知曉；聖賢的三昧難以理解和知曉。這就是，比丘們！有這四法，我過去苦行沒有獲得這些要領。 那時，我又這樣想：『我現在一定要尋求無上的道。』什麼是無上的道呢？就是指向四法的道：聖賢的戒律、聖賢的三昧、聖賢的智慧、聖賢的解脫。那時，我又這樣想：『不能用這樣虛弱的身體，去尋求至高無上的道，應該稍微補充一些微薄的氣力，來滋養身體，使氣力旺盛，然後才能修行道。』
English version: 'Then, I thought again: 『I recall that in the past, under my father's tree, without lust, without desire, having removed evil and unwholesome states, I entered the first jhana; without initial and sustained thought, I entered the second jhana; with pure mindfulness free from all thoughts, I entered the third jhana; without pain or pleasure, with pure mindfulness, I entered the fourth jhana. This might be the path, and I should now seek this path.』 For six years, I diligently sought the path but did not succeed; sometimes I slept on thorns; sometimes I slept on wooden boards with iron nails, sometimes I hung my body like a bird, with my feet up and my head down; sometimes I sat cross-legged; sometimes I kept my beard and hair long without trimming; sometimes I was exposed to the scorching sun; sometimes I sat on ice in the cold winter; my body was submerged in water; sometimes I was silent and did not speak; sometimes I ate one meal a day; sometimes I ate two meals a day; sometimes I ate three, four, or even seven meals a day; sometimes I ate vegetables and fruits; sometimes I ate rice and hemp; sometimes I ate grass roots; sometimes I ate tree fruits; sometimes I ate flower fragrances; sometimes I ate various melons and gourds; sometimes I was naked; sometimes I wore tattered clothes; sometimes I wore clothes made of sedge; sometimes I wore clothes made of wool; sometimes I covered my body with human hair; sometimes I grew my hair long; sometimes I took other people's hair and wore it. Thus, monks! I practiced austerities to this extent in the past, yet I did not attain the essence of the four principles. What are the four? They are the noble precepts that are difficult to understand and know; the noble wisdom that is difficult to understand and know; the noble liberation that is difficult to understand and know; and the noble concentration that is difficult to understand and know. These are, monks! These four principles, which I did not attain the essence of through my past austerities. Then, I thought again: 『Now I must seek the unsurpassed path.』 What is the unsurpassed path? It is the path that leads to the four principles: noble precepts, noble concentration, noble wisdom, and noble liberation. Then, I thought again: 『I cannot seek the supreme path with this weak body. I should replenish a little bit of my strength to nourish my body, so that my strength becomes vigorous, and then I can practice the path.』
。』當食精微之氣，時五比丘舍我還退：『此沙門瞿曇性行錯亂，以舍真法而就邪業。』
「當我爾時，即從坐起，東向經行。是時，我復作是念：『過去久遠恒沙諸佛，成道之處為在何所？』是時，虛空神天住在上，而語我曰：『賢士當知，過去恒沙諸佛世尊，坐于道樹清涼蔭下而得成佛。』時，我復作是念：『為坐何處得成佛道？坐耶？立耶？』是時，諸天覆來告我，而作是說：『過去恒沙諸佛世尊，坐于草蓐，然後成佛。』
「是時，去我不遠，有吉祥梵志在側刈草，即往至彼，問：『汝是何人，為名何等，為有姓耶？』梵志報曰：『我名吉祥，其姓弗星。』我爾時語彼人曰：『善哉！善哉！如是姓字，世之希有；姓名不虛，必成其號，當使現世吉無不利，生、老、病、死，永使除盡。汝姓弗星，與我共同。吾今欲所求，見惠少草。』吉祥問曰：『瞿曇！今日用斯草為？』爾時，我報吉祥曰：『吾欲敷樹王下求於四法。云何為四？所謂賢聖戒律、賢聖三昧、賢聖智慧、賢聖解脫。』
「比丘當知，爾時，吉祥躬自執草詣樹王所。吾即坐其上，正身正意，結加趺坐，計念在前
現代漢語譯本：當我的氣息微弱時，那五位比丘便舍我而去，退避三舍，說道：『這位沙門瞿曇的性情和行為都錯亂了，他捨棄了真正的佛法，而去追求邪門歪道。』 當時，我立刻從座位上起身，面向東方開始經行。這時，我又產生了一個念頭：『過去久遠如恒河沙數般的諸佛，他們是在哪裡成道的呢？』這時，住在空中的神天告訴我：『賢士應當知道，過去如恒河沙數般的諸佛世尊，都是坐在菩提樹清涼的樹蔭下而成佛的。』當時，我又產生了一個念頭：『那麼，他們是坐在什麼地方成佛的呢？是坐著，還是站著？』這時，諸天又來告訴我，說道：『過去如恒河沙數般的諸佛世尊，都是坐在草墊上，然後才成佛的。』 當時，離我不遠的地方，有一位名叫吉祥的婆羅門正在旁邊割草，我便走到他那裡，問道：『你是何人，叫什麼名字，有姓氏嗎？』婆羅門回答說：『我叫吉祥，姓弗星。』我當時對他說：『太好了！太好了！這樣的姓氏，世間罕見；姓名不虛，必定能成就其名號，應當使現世吉祥如意，沒有不利，生、老、病、死，永遠消除殆盡。你姓弗星，與我同姓。我現在有所求，希望你能惠贈我一些草。』吉祥問道：『瞿曇！今天你要這些草做什麼？』當時，我告訴吉祥說：『我想要在菩提樹下尋求四種法。哪四種呢？就是賢聖戒律、賢聖三昧、賢聖智慧、賢聖解脫。』 比丘們應當知道，當時，吉祥親自拿著草來到菩提樹下。我便坐在草上，端正身體，集中意念，結跏趺坐，將意念集中在前方。
English version: When my breath was weak, the five bhikkhus abandoned me and retreated, saying, 'This Śramaṇa Gautama's nature and conduct are confused; he has abandoned the true Dharma and is pursuing evil practices.' At that time, I immediately rose from my seat and began walking eastward. Then, I had another thought: 'Where did the Buddhas of the past, as numerous as the sands of the Ganges, attain enlightenment?' At that moment, the gods in the sky told me, 'Wise one, you should know that the past Buddhas, as numerous as the sands of the Ganges, all attained Buddhahood while sitting under the cool shade of the Bodhi tree.' Then, I had another thought: 'So, where did they sit to attain Buddhahood? Were they sitting or standing?' At that moment, the gods came again and told me, saying, 'The past Buddhas, as numerous as the sands of the Ganges, all sat on grass mats before attaining Buddhahood.' At that time, not far from me, there was a Brahmin named Auspicious cutting grass nearby. I went to him and asked, 'Who are you? What is your name? Do you have a surname?' The Brahmin replied, 'My name is Auspicious, and my surname is Fuxing.' I then said to him, 'Excellent! Excellent! Such a surname is rare in the world; the name is not in vain, and it will surely fulfill its meaning. It should make the present world auspicious and without misfortune, and eliminate birth, old age, sickness, and death forever. Your surname is Fuxing, the same as mine. I now have a request; I hope you can give me some grass.' Auspicious asked, 'Gautama! What do you need this grass for today?' At that time, I told Auspicious, 'I want to seek the four dharmas under the Bodhi tree. What are the four? They are the noble precepts, noble samadhi, noble wisdom, and noble liberation.' Bhikkhus, you should know that at that time, Auspicious personally took the grass to the Bodhi tree. I then sat on it, straightened my body, focused my mind, sat in the lotus position, and concentrated my mind ahead.
。爾時，貪慾意解，除諸惡法，有覺、有觀，游志初禪；有覺、有觀除盡，游志二、三禪；護念清凈，憂喜除盡，游志四禪。我爾時以清凈之心，除諸結使，得無所畏，自識宿命無數來變。我便自憶無數世事，或一生、二生、三、四、五生、十生、二十、三十、四十、五十、百生、千生、百千萬生、成劫、敗劫、無數成劫、無數敗劫、無數成敗之劫，我曾死此生彼，從彼命終而來生此，無其本末因緣所從，憶如此無數世事。
「我復以天眼清凈無瑕穢，觀眾生類生者、終者，善趣、善色，惡趣、惡色，若好、若丑，隨其行本，皆悉知之。或有眾生身修惡行，口修惡行，意修惡行，誹謗賢聖，造邪業本，與邪見相應，身壞命終，生地獄中。或有眾生之類，身、口、意行善，不誹謗賢聖，與正見相應，身壞命終，生於人間，是謂此眾生身、口、意行無有邪業。我以三昧之心清凈無瑕穢，有漏盡，成無漏心解脫、智慧解脫；生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。即成無上正真之道。
「若使比丘！或有沙門、婆羅門明瞭諸趣，然此趣無本，吾昔未始不行，除一凈居天上不來此世；或復沙門、婆羅門當可所生之處，然我不生者，則非其宜，已生凈居天，不復來此世間
現代漢語譯本：那時，我貪慾的念頭消解，摒除了各種惡法，心中有覺、有觀，進入了初禪的境界；覺和觀都消失後，我進入了二禪和三禪的境界；保持正念清凈，憂愁和喜悅都消失後，我進入了四禪的境界。那時，我以清凈的心，消除了各種煩惱，獲得了無所畏懼的境界，能夠自己回憶起無數次輪迴的經歷。我便回憶起無數世的事情，或者一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千萬生、成劫、壞劫、無數成劫、無數壞劫、無數成壞之劫，我曾在此處死去，在彼處出生，又從彼處死去，來到此處出生，沒有根本的起始和因緣，我回憶起如此無數世的事情。 我又以清凈無瑕的天眼，觀察眾生的生死，善道、善色，惡道、惡色，好的、醜的，都隨著他們所作的業力而顯現，我都知道。有的眾生身行惡事，口說惡語，意念惡事，誹謗賢聖，造作邪惡的業因，與邪見相應，身壞命終后，墮入地獄。有的眾生身、口、意行善，不誹謗賢聖，與正見相應，身壞命終后，轉生人間，這就是這些眾生身、口、意沒有邪惡的業力。我以三昧的清凈無瑕的心，斷盡了有漏，成就了無漏的心解脫和智慧解脫；生死已經終結，清凈的修行已經建立，該做的事情已經完成，不再受輪迴之苦，如實地知道這一切。我就成就了無上正等正覺的道。 如果比丘們！或者有沙門、婆羅門能夠明瞭各種輪迴的去處，然而這些去處沒有根本的起始，我過去沒有不經歷過的，除了凈居天，我不會再來到這個世界；或者有沙門、婆羅門能夠知道我將要出生的地方，然而我不出生，那是不合適的，我已經出生在凈居天，不會再來到這個世間。
English version: At that time, my desire was resolved, and I eliminated all evil dharmas. With initial thought and sustained thought, I entered the first dhyana; when initial and sustained thought were eliminated, I entered the second and third dhyanas; maintaining mindfulness and purity, and eliminating sorrow and joy, I entered the fourth dhyana. At that time, with a pure mind, I eliminated all fetters, attained fearlessness, and was able to recall countless past lives. I recalled countless past events, such as one life, two lives, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, or millions of lives, kalpas of formation, kalpas of destruction, countless kalpas of formation, countless kalpas of destruction, and countless kalpas of formation and destruction. I had died here and been born there, and from there I had died and been born here, without any beginning or cause. I recalled countless such past events. Furthermore, with a pure and flawless heavenly eye, I observed the beings who were born and died, those in good realms and with good appearances, those in evil realms and with evil appearances, the good and the ugly, all according to their actions. I knew all of this. Some beings practiced evil deeds with their bodies, spoke evil words with their mouths, and thought evil thoughts with their minds. They slandered the noble ones, created evil karma, and were associated with wrong views. After their bodies broke and their lives ended, they were born in hell. Some beings practiced good deeds with their bodies, mouths, and minds, did not slander the noble ones, and were associated with right views. After their bodies broke and their lives ended, they were born in the human realm. This is how these beings' bodies, mouths, and minds had no evil karma. With a pure and flawless mind of samadhi, I exhausted the outflows, attained the outflow-free liberation of mind and liberation of wisdom; birth and death were exhausted, pure conduct was established, what needed to be done was done, and I would no longer be reborn. I knew this as it truly is. Thus, I attained the unsurpassed, right, and perfect enlightenment. If, monks! There are sramanas or brahmins who understand the various realms of rebirth, but these realms have no beginning. I have not failed to experience them in the past, except for the Pure Abode heavens, from which I will not return to this world. Or, if there are sramanas or brahmins who can know where I will be born, but I will not be born there, that would be inappropriate. I have already been born in the Pure Abode heavens and will not return to this world.
。卿等以得賢聖戒律，我亦得之；賢聖三昧，卿等亦得，我亦得之；賢聖智慧，卿等亦得，我亦得之；賢聖解脫，卿等亦得，我亦得之；賢聖解脫知見，卿等亦得，我亦得之；以斷胞胎之根，生死永盡，更不復受胞胎。
「是故，諸比丘！當求方便，成就四法。所以然者。若比丘得此四法者，成道不難，如我今日成無上正真之道，皆由四法而得成果。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「過去久遠，三十三天釋提桓因及將諸玉女，詣難檀槃那園游。
「是時，有一天人便說此偈：
「『不見難檀園， 則不知有樂， 諸天之所居， 無有過是者。』
「是時，有天語彼天言：『汝今無智不能分別正理，憂苦之物，反言是樂；無牢之物，而言是牢；無常之物，反言是常；不堅要之物，復言堅要。所以然者，汝竟不聞如來說偈乎？
「『一切行無常， 生者必有死， 不生必不死， 此滅最為樂。』
「『彼有此義，又有此偈，云何方言此處最為樂耶？汝今當知，如來亦說有四流法。若一切眾生沒在此流者，終不得道
現代漢語譯本：『你們（比丘們）獲得了賢聖的戒律，我也獲得了；賢聖的三昧，你們也獲得了，我也獲得了；賢聖的智慧，你們也獲得了，我也獲得了；賢聖的解脫，你們也獲得了，我也獲得了；賢聖的解脫知見，你們也獲得了，我也獲得了；因為斷除了胞胎的根源，生死永遠終結，不再承受胞胎。』 『因此，諸位比丘！應當尋求方便，成就四種法。為什麼呢？如果比丘獲得這四種法，成就道業就不困難，就像我今天成就無上正真之道，都是由於這四種法而獲得成果。所以，諸位比丘！應當這樣學習。』 當時，諸位比丘聽聞佛所說，歡喜奉行。 （九） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘：『過去很久以前，三十三天的釋提桓因和他的眾多玉女，前往難檀槃那園遊玩。』 『當時，有一天人說了這首偈：』 『『不見難檀園，則不知有樂，諸天之所居，無有過是者。』 『當時，有天人對那個天人說：『你現在沒有智慧，不能分辨正確的道理，把憂苦的東西，反而說是快樂；把不牢固的東西，反而說是牢固；把無常的東西，反而說是常；把不堅實的東西，又說是堅實。為什麼呢？你難道沒有聽過如來說的偈嗎？』 『『一切行無常，生者必有死，不生必不死，此滅最為樂。』 『『他有這個道理，又有這個偈，怎麼能說這裡是最快樂的呢？你現在應當知道，如來也說了有四種流法。如果一切眾生沉沒在這流中，最終不能得道。』
English version: 'You (monks) have obtained the noble precepts, and I have also obtained them; the noble samadhi, you have also obtained, and I have also obtained; the noble wisdom, you have also obtained, and I have also obtained; the noble liberation, you have also obtained, and I have also obtained; the noble knowledge and vision of liberation, you have also obtained, and I have also obtained; because the root of the womb has been severed, birth and death are forever ended, and one will no longer be subject to a womb.' 'Therefore, monks! You should seek means to accomplish these four dharmas. Why is that? If a monk obtains these four dharmas, achieving the path will not be difficult, just as I have achieved the unsurpassed true path today, all because of these four dharmas. Thus, monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Nine) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'Long ago, Shakra, the lord of the thirty-three heavens, and his many celestial maidens went to the Nandana Grove to play.' 'At that time, one of the devas spoke this verse:' '『If one has not seen the Nandana Grove, then one does not know joy, the place where the devas dwell, there is nothing that surpasses it.』 'At that time, one deva said to that deva: 『You are now without wisdom and cannot distinguish the correct principles, you call things of sorrow and suffering joy; you call things that are not firm, firm; you call things that are impermanent, permanent; and you call things that are not substantial, substantial. Why is that? Have you not heard the verse spoken by the Tathagata?』 '『All conditioned things are impermanent, those who are born must die, if one is not born, one will not die, this cessation is the greatest joy.』 '『He has this principle, and also this verse, how can you say that this place is the greatest joy? You should now know that the Tathagata has also spoken of four flows. If all sentient beings are submerged in these flows, they will ultimately not attain the path.』
。云何為四？所謂欲流、有流、見流、無明流。
「『云何名為欲流？所謂五欲是也。云何為五？所謂若眼見色起眼色想；若耳聞聲起識想；若鼻嗅香起識想；若舌知味起識想；若身知細滑起識想，是謂名為欲流。
「『云何名為有流？所謂有者，三有是也。云何為三？所謂欲有、色有、無色有，是謂名為有流也。
「『云何名為見流？所謂見流者：世有常、無常；世有邊見、無邊見；彼身彼命、非身非命；有如來死、無如來死、若有如來死無如來死、亦非有如來死亦非無如來死；是謂名為見流。
「『彼云何無明流？所謂無明者，無知、無信、無見，心意貪慾恒有希望，及其五蓋：貪慾蓋、瞋恚蓋、睡眠蓋、調戲蓋、疑蓋。若復不知苦、不知習、不知盡、不知道，是謂名為無明流。天子當知，如來說此四流。若有人沒在此者，亦不能得道。』
「是時，彼天聞此語已，猶如力士屈申臂頃，從三十三天沒，來至我所，頭面禮足，在一面立。爾時，彼天而白我言：『善哉！世尊！快說此語！如來乃說四流。若凡夫之人不聞此四流者，則不獲四樂。云何為四？所謂休息樂、正覺樂、沙門樂、涅槃樂。若凡夫之人不知此四流者，不獲此四樂
現代漢語譯本：什麼是四種流？它們是欲流、有流、見流和無明流。 什麼是欲流？指的是五種慾望。什麼是五種慾望？指的是眼睛看到顏色時產生對顏色的想法；耳朵聽到聲音時產生對聲音的想法；鼻子聞到氣味時產生對氣味的想法；舌頭嚐到味道時產生對味道的想法；身體感覺到細滑時產生對細滑的想法，這被稱為欲流。 什麼是有流？指的是存在，即三種存在。什麼是三種存在？指的是欲界的存在、色界的存在和無色界的存在，這被稱為有流。 什麼是見流？指的是關於世界的常見觀點，例如：世界是常還是無常；世界是有邊還是無邊；身體和生命是同一還是不同；如來死後存在還是不存在，或者既存在又不存在，或者既非存在也非不存在。這被稱為見流。 什麼是無明流？指的是無知、不信、無見，心中貪婪慾望持續存在，以及五種障礙：貪慾蓋、嗔恚蓋、睡眠蓋、掉舉蓋和疑蓋。如果不知道苦、不知道苦的根源、不知道苦的止息、不知道通往苦止息的道路，這被稱為無明流。天子應當知道，如來宣說了這四種流。如果有人沉溺於其中，就無法得道。 當時，那位天人聽到這些話后，就像一個力士屈伸手臂一樣迅速，從三十三天降臨到我這裡，頭面禮足，站在一邊。那時，那位天人對我說：『太好了，世尊！您說得太好了！如來宣說了四種流。如果凡夫俗子沒有聽聞這四種流，就無法獲得四種快樂。什麼是四種快樂？它們是休息的快樂、正覺的快樂、沙門的快樂和涅槃的快樂。如果凡夫俗子不知道這四種流，就無法獲得這四種快樂。』
English version: What are the four flows? They are the flow of desire, the flow of existence, the flow of views, and the flow of ignorance. What is the flow of desire? It refers to the five desires. What are the five desires? They refer to the arising of thoughts about color when the eyes see color; the arising of thoughts about sound when the ears hear sound; the arising of thoughts about smell when the nose smells; the arising of thoughts about taste when the tongue tastes; and the arising of thoughts about smoothness when the body feels smoothness. This is called the flow of desire. What is the flow of existence? It refers to existence, which is the three existences. What are the three existences? They refer to the existence in the desire realm, the existence in the form realm, and the existence in the formless realm. This is called the flow of existence. What is the flow of views? It refers to common views about the world, such as: whether the world is permanent or impermanent; whether the world is finite or infinite; whether the body and life are the same or different; whether the Tathagata exists after death, or does not exist, or both exists and does not exist, or neither exists nor does not exist. This is called the flow of views. What is the flow of ignorance? It refers to ignorance, disbelief, lack of insight, the constant presence of greed and desire in the mind, and the five hindrances: the hindrance of desire, the hindrance of anger, the hindrance of sleepiness, the hindrance of restlessness, and the hindrance of doubt. If one does not know suffering, does not know the origin of suffering, does not know the cessation of suffering, and does not know the path to the cessation of suffering, this is called the flow of ignorance. O son of the gods, you should know that the Tathagata has spoken of these four flows. If someone is immersed in them, they cannot attain the path. At that time, after hearing these words, that deva, as quickly as a strong man extends and retracts his arm, descended from the Thirty-three Heavens to where I was, bowed his head to my feet, and stood to one side. Then, that deva said to me: 'Excellent, O Blessed One! You have spoken so well! The Tathagata has spoken of the four flows. If ordinary people do not hear of these four flows, they cannot obtain the four joys. What are the four joys? They are the joy of rest, the joy of enlightenment, the joy of a renunciate, and the joy of Nirvana. If ordinary people do not know these four flows, they cannot obtain these four joys.'
。』作是語已，我復告曰：『如是，天子！如汝所言，若不覺此四流，則不覺此四樂。』
「我時與彼天人漸漸共論，所謂論者：施論、戒論、生天之論，欲不凈想，漏為大患，出要為樂。爾時，天人以發歡喜之心；是時，我便廣演說四流之法，及說四樂。爾時，彼天專心一意，思惟此法已，諸塵垢盡，得法眼凈。我今亦說此四法、四樂，便得四諦之法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當修無常想，當廣佈無常想，已修無常想，廣佈無常想，斷欲界愛、色愛、無色愛，盡斷無明，盡斷憍慢，猶如燎燒草木，皆悉除盡。此亦如是，若修無常想，盡除斷一切諸結。所以然者，往昔久遠有一天子，將五百玉女前後導從，出遊難檀槃那園中戲廬；轉詣迦尼樹下五欲自娛樂。時，彼天子登樹遊戲，心意錯亂，並復采華，即便墮樹而命終，生此舍衛城中大長者家。是時，五百玉女椎胸喚呼，不能自勝。
「我爾時，以天眼觀見天子，而命終生舍衛城中大長者家，經八、九月便生男兒，端正無雙，如桃華色。是時，長者子漸漸長大，父母便求婦處
『我這樣說了之後，又告訴他：『正是這樣，天子！正如你所說，如果不能覺察這四種欲流，就不能覺察這四種快樂。』 『當時，我與那位天人漸漸地共同討論，所討論的內容是：佈施的意義、持戒的意義、往生天界的意義，以及對慾望的不凈觀，認為煩惱是巨大的禍患，而解脫才是真正的快樂。』當時，那位天人因此生起了歡喜之心；這時，我就廣泛地闡述了四種欲流的道理，以及四種快樂的道理。當時，那位天人專心一意地思考這些道理之後，所有的塵垢都消除了，獲得了清凈的法眼。我現在也講說這四種法、四種快樂，就能獲得四諦的真理。』諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，都歡喜地奉行。 （一〇） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『應當修習無常想，應當廣泛地傳播無常想。已經修習無常想，廣泛地傳播無常想，就能斷除欲界的愛慾、色界的愛慾、無色界的愛慾，徹底斷除無明，徹底斷除驕慢，就像燎燒草木一樣，全部清除乾淨。也是這樣，如果修習無常想，就能徹底斷除一切煩惱的束縛。之所以這樣說，是因為在很久很久以前，有一位天子，帶領著五百位玉女前後跟隨，出遊難檀槃那園中嬉戲；後來又到迦尼樹下享受五欲之樂。當時，那位天子爬到樹上玩耍，心意錯亂，又去採摘花朵，結果就從樹上掉下來死了，轉生到舍衛城中一位大長者的家中。當時，五百位玉女捶胸頓足，呼天搶地，悲痛欲絕。』 『我當時，用天眼看到那位天子，死後轉生到舍衛城中一位大長者的家中，經過八、九個月就生了一個男孩，相貌端正，舉世無雙，像桃花的顏色一樣。當時，長者的兒子漸漸長大，父母就為他尋找妻子。』
'Having spoken thus, I further said to him: 『So it is, O Deva! As you say, if one does not perceive these four currents, one does not perceive these four pleasures.』 'Then, I gradually discussed with that Deva, the discussion being about: the meaning of giving, the meaning of morality, the meaning of being born in heaven, the impure perception of desires, that defilements are a great affliction, and that liberation is true happiness.』 At that time, the Deva developed a joyful heart; then, I extensively explained the doctrine of the four currents, and the doctrine of the four pleasures. At that time, that Deva, with focused mind, contemplated these teachings, and all defilements were eliminated, and he obtained the pure Dharma eye. I now also speak of these four dharmas, four pleasures, and one can obtain the truth of the Four Noble Truths.』 Thus, O Bhikkhus! You should train yourselves in this way.』 At that time, the Bhikkhus, having heard what the Buddha had said, joyfully practiced it. (10) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the Blessed One addressed the Bhikkhus: 『You should cultivate the perception of impermanence, you should widely disseminate the perception of impermanence. Having cultivated the perception of impermanence, widely disseminating the perception of impermanence, one can cut off the desire for the desire realm, the desire for the form realm, the desire for the formless realm, completely cut off ignorance, completely cut off conceit, just like burning grass and wood, all are completely eliminated. It is also like this, if one cultivates the perception of impermanence, one can completely cut off all fetters. The reason for this is that in the distant past, there was a Deva, who led five hundred celestial maidens, following him in front and behind, going out to play in the Nandana Grove; later, they went to the Kani tree to enjoy the pleasures of the five senses. At that time, that Deva climbed the tree to play, his mind became confused, and he also went to pick flowers, and as a result, he fell from the tree and died, and was reborn in the house of a great elder in Savatthi. At that time, the five hundred celestial maidens beat their chests and cried out, unable to control themselves.』 'At that time, I, with my divine eye, saw that Deva, who had died and was reborn in the house of a great elder in Savatthi, and after eight or nine months, a boy was born, with an unparalleled beauty, like the color of a peach blossom. At that time, the elder's son gradually grew up, and his parents sought a wife for him.』
。取婦未久便覆命終，生大海中，作龍蛇形。是時，彼長者居門大小，追慕號哭，痛毒傷心。是時，彼龍復為金翅鳥所食，身壞命終，生地獄中。是時，諸龍女追慕情切，實不可言。」
爾時，世尊便說此偈：
「彼天采華時， 心意亂不寧， 猶水飄村落， 悉沒不得濟。 是時玉女眾， 圍繞而啼哭， 顏貌極端正， 愛華而命終。 人中亦啼哭， 失我窮腸子， 尋復取命終， 無常之所壞。 龍女隨後追， 諸龍皆共集， 七頭極勇猛， 金翅之所害。 諸天亦愁憂， 人中亦復爾， 龍女亦愁憂， 地獄受苦痛。 四諦之妙法， 如實而不知， 有生亦有死， 不脫長流海。 是故當起想， 修諸清凈法， 必當離苦惱， 更不受有患。
「是故，諸比丘！常當修行無常想，廣佈無常想，便斷色愛、無色愛，亦斷憍慢，無明永盡無餘。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：他娶妻不久就去世了，轉生到大海中，變成龍蛇的形狀。當時，那位長者家中的大小都悲痛地追思號哭，傷心欲絕。那時，那條龍又被金翅鳥吃掉，身亡命終，墮入地獄。當時，那些龍女們追思他的情意非常深切，實在難以言表。 那時，世尊就說了這首偈語： 『那天他採摘鮮花時，心意煩亂不安寧，就像被水沖走的村落，全部淹沒無法得救。那時，玉女們圍繞著他啼哭，她們容貌極其端正，卻因愛花而喪命。人間的人們也啼哭，失去了我可憐的兒子，他很快也去世了，被無常所摧毀。龍女們隨後追思，眾龍都聚集在一起，七頭龍極其勇猛，卻被金翅鳥所害。諸天也為此憂愁，人間也是如此，龍女們也為此憂愁，在地獄中遭受痛苦。對於四諦的微妙法理，不能如實地瞭解，有生就有死，無法脫離這漫長的生死苦海。所以應當生起這樣的想法，修習各種清凈的法門，必定能夠脫離苦惱，不再遭受有生之患。』 『因此，各位比丘！應當經常修習無常的觀想，廣泛地傳播無常的觀想，就能斷除對色界的貪愛、對無色界的貪愛，也能斷除驕慢，使無明永遠徹底地消滅。各位比丘！應當這樣學習。』 當時，各位比丘聽了佛所說的話，歡喜地奉行。 （一一） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。
English version: Not long after taking a wife, he died and was reborn in the great ocean, taking the form of a dragon-snake. At that time, the elder's household, both young and old, mourned and wept, their hearts filled with grief. Then, that dragon was eaten by a Garuda, its body destroyed, and it died, falling into hell. At that time, the dragon maidens' longing for him was so intense, it was truly beyond words. Then, the World Honored One spoke this verse: 'When he was picking flowers that day, his mind was disturbed and restless, like a village swept away by water, completely submerged and beyond rescue. At that time, the jade maidens surrounded him, weeping, their faces extremely beautiful, yet they lost their lives because of their love for flowers. People in the human realm also wept, having lost my poor son, who soon also died, destroyed by impermanence. The dragon maidens followed in mourning, all the dragons gathered together, the seven-headed dragon was extremely brave, yet it was harmed by the Garuda. The gods also grieved, as did the people in the human realm, and the dragon maidens also grieved, suffering in hell. They do not truly understand the subtle teachings of the Four Noble Truths, there is birth and there is death, and they cannot escape the long sea of suffering. Therefore, one should generate this thought, cultivate all pure practices, and surely be able to escape suffering and no longer endure the affliction of existence.' 'Therefore, O Bhikkhus! You should constantly cultivate the contemplation of impermanence, widely propagate the contemplation of impermanence, and then you can cut off the craving for the realm of form, the craving for the formless realm, and also cut off arrogance, so that ignorance will be completely and utterly extinguished. Thus, O Bhikkhus! You should learn in this way.' At that time, the Bhikkhus, having heard what the Buddha had said, joyfully practiced it. (One-One) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
爾時，目連弟子、阿難弟子二人共談：「我等二人同聲經唄，誰者為勝？」
是時，眾多比丘聞此二人各各共論，聞已，便往至世尊所，頭面禮足，在一面坐。爾時，眾多比丘白世尊言：「今有二人共論：『我等二人共誦經唄，何者為妙？』」
爾時，世尊告一比丘：「汝往呼此二比丘使來。」
比丘對曰：「如是。世尊！」比丘從佛受教。即往至彼二人所，語彼二人曰：「世尊喚卿。」
是時，二人聞比丘語已，即至世尊所，頭面禮足，在一面住。
爾時，世尊告二人曰：「汝等愚人實有此語：『我等共誦經唄，何者為妙？』」
二人對曰：「如是。世尊！」
世尊告曰：「汝等頗聞我說此法共競諍乎？如此之法，何異梵志？」
諸比丘對曰：「不聞如來而說此法。」
世尊告曰：「我由來不與諸比丘而說此法，當諍勝負耶？然我今日所說法，欲有降伏，有所教化。若有比丘受法之時，當念思惟四緣之法，意與契經、阿毗曇、律共相應不？設共相應者，當念奉行。」
爾時，世尊便說此偈：
「多誦無益事， 此法非為妙， 猶算牛頭數， 非此沙門要。 若少多誦習， 於法而行法， 此法極為上， 可謂沙門法
現代漢語譯本： 當時，目連的弟子和阿難的弟子兩人在一起談論：『我們兩人一起誦經，誰的聲音更好聽呢？』 這時，許多比丘聽到這兩人各自爭論，聽完后，就去到世尊那裡，頭面頂禮佛足，在一旁坐下。當時，許多比丘對世尊說：『現在有兩個人爭論說：『我們兩人一起誦經，誰的聲音更美妙？』 當時，世尊告訴一位比丘：『你前去叫那兩個比丘過來。』 比丘回答說：『是的，世尊！』比丘接受佛的教誨，就去到那兩人那裡，對他們說：『世尊叫你們。』 當時，兩人聽到比丘的話后，就去到世尊那裡，頭面頂禮佛足，在一旁站立。 當時，世尊告訴兩人說：『你們這些愚人，真的說了這樣的話：『我們一起誦經，誰的聲音更美妙？』 兩人回答說：『是的，世尊！』 世尊說：『你們難道聽我說過這種互相競爭的法嗎？這樣的行為，和婆羅門有什麼區別？』 眾比丘回答說：『沒有聽如來說過這種法。』 世尊說：『我從來沒有對眾比丘說過這種法，要他們爭論勝負。然而我今天所說的法，是爲了降伏煩惱，教化眾生。如果有比丘接受佛法的時候，應當思考四種因緣之法，看是否與契經、阿毗曇、律相應？如果相應，就應當奉行。』 當時，世尊就說了這首偈語： 『誦讀很多無益的事情，這種法不是美妙的，就像數牛頭一樣，這不是沙門所需要的。如果少誦讀，但能依法修行，這種法才是最殊勝的，才可稱為沙門之法。』
English version: At that time, two disciples, one of Maudgalyayana and one of Ananda, were talking together: 'When we two chant the scriptures together, whose voice is better?' At that time, many monks heard these two arguing with each other. After hearing this, they went to the World Honored One, bowed their heads to his feet, and sat on one side. Then, many monks said to the World Honored One: 'Now there are two people arguing: 'When we two chant the scriptures together, whose voice is more beautiful?'' At that time, the World Honored One told a monk: 'Go and call those two monks here.' The monk replied: 'Yes, World Honored One!' The monk received the Buddha's instruction and went to the two of them, saying: 'The World Honored One is calling you.' At that time, the two, upon hearing the monk's words, went to the World Honored One, bowed their heads to his feet, and stood on one side. At that time, the World Honored One said to the two: 'You foolish people, did you really say such words: 'When we chant the scriptures together, whose voice is more beautiful?'' The two replied: 'Yes, World Honored One!' The World Honored One said: 'Have you ever heard me speak of this kind of competitive practice? What is the difference between this kind of behavior and that of the Brahmins?' The monks replied: 'We have not heard the Tathagata speak of this kind of practice.' The World Honored One said: 'I have never taught the monks this kind of practice, to compete for victory or defeat. However, the Dharma I teach today is for subduing afflictions and teaching sentient beings. If a monk receives the Dharma, he should contemplate the four conditions of the Dharma, and see if it corresponds with the Sutras, Abhidhamma, and Vinaya? If it corresponds, then he should practice it.' At that time, the World Honored One spoke this verse: 'Reciting many useless things, this Dharma is not wonderful, it is like counting the heads of cows, this is not what a Shramana needs. If one recites little, but practices the Dharma accordingly, this Dharma is the most supreme, and can be called the Dharma of a Shramana.'
。 雖誦千章， 不義何益？ 不如一句， 聞可得道。 雖誦千言， 不義何益？ 不如一義， 聞可得道。 千千為敵， 一夫勝之， 未若自勝， 已忍者上。
「是故，諸比丘！自今以後，未復諍訟有勝負心。所以然者，念當降伏一切人民。若複比丘有勝負心，共諍訟心而共競者，即以法、律治彼。比丘！以是之故，當自修行。」
是故，二比丘聞佛此語已，即從坐起，禮世尊足，而求悔過：「自今已后，更不復為，唯愿世尊受其悔過。」
世尊告曰：「大法之中快得改過，自知有諍競之心，聽汝悔過。諸比丘！更莫復爾。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
增上、坐、行跡 無常、園觀池 無漏、無息、禪 四樂、無諍訟
增壹阿含經卷第二十三 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第二十四
東晉罽賓三藏瞿曇僧伽提婆譯
善聚品第三十二
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說善聚，汝等善思念之。」
諸比丘對曰：「如是。世尊！」諸比丘從佛受教
現代漢語譯本 即使誦讀千章，不符合道義又有什麼益處呢？不如聽聞一句，能夠領悟真理。即使誦讀千言，不符合道義又有什麼益處呢？不如領悟一個道理，能夠領悟真理。千人與你為敵，一人就能戰勝他們，但不如戰勝自己，能夠忍耐的人才是最優秀的。 『因此，各位比丘！從今以後，不要再有爭論勝負的心。之所以這樣，是因為要想著降伏一切眾生。如果比丘還有爭勝的心，互相爭論，互相競爭，就用佛法和戒律來懲治他們。比丘們！因此，應當自我修行。』 因此，兩位比丘聽了佛的這些話后，立即從座位上站起來，向世尊的腳行禮，並請求懺悔：『從今以後，我們再也不會這樣做了，只希望世尊接受我們的懺悔。』 世尊告訴他們說：『在佛法中能夠很快地改正錯誤，自己知道有爭競的心，允許你們懺悔。各位比丘！不要再犯同樣的錯誤了。各位比丘！應當這樣學習。』 當時，各位比丘聽了佛所說的話，都歡喜地奉行。 增上、坐、行跡，無常、園觀池，無漏、無息、禪，四樂、無諍訟。 《增壹阿含經》卷第二十三 《增壹阿含經》卷第二十四 東晉罽賓三藏瞿曇僧伽提婆譯 善聚品第三十二 （一） 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴各位比丘：『我現在要說善聚，你們要好好思考。』 各位比丘回答說：『是的，世尊！』各位比丘接受了佛的教誨。
English version Though one recites a thousand chapters, what benefit is there if it is not in accordance with righteousness? It is better to hear one sentence that can lead to enlightenment. Though one recites a thousand words, what benefit is there if it is not in accordance with righteousness? It is better to understand one principle that can lead to enlightenment. Though a thousand may be your enemies, one man can defeat them, but it is better to conquer oneself; those who can endure are the most excellent. 'Therefore, O bhikkhus! From now on, do not have the mind of contending for victory or defeat. The reason for this is that you should think of subduing all beings. If a bhikkhu still has a mind of contending for victory, arguing and competing with each other, then they should be disciplined with the Dharma and the Vinaya. Bhikkhus! Therefore, you should practice self-cultivation.' Therefore, after hearing these words of the Buddha, the two bhikkhus immediately rose from their seats, bowed at the feet of the World-Honored One, and asked for repentance: 'From now on, we will never do this again, we only hope that the World-Honored One will accept our repentance.' The World-Honored One told them: 'In the Dharma, one can quickly correct their mistakes. Knowing that you have a mind of contention, I allow you to repent. Bhikkhus! Do not make the same mistake again. Bhikkhus! You should learn in this way.' At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced it. Increase, sitting, traces of walking, impermanence, gardens and ponds, without outflows, without cessation, meditation, four joys, without contention. Ekottara Agama Sutra, Scroll 23 Ekottara Agama Sutra, Scroll 24 Translated by the Tripitaka Master Gautama Sanghadeva of Kipin, Eastern Jin Dynasty Chapter 32: The Collection of Goodness (1) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. At that time, the World-Honored One told the bhikkhus: 'I am now going to speak about the collection of goodness, you should contemplate it well.' The bhikkhus replied: 'Yes, World-Honored One!' The bhikkhus received the Buddha's teachings.
。
世尊告曰：「彼云何名為善聚？所謂五根是也。云何為五？所謂信根、精進根、念根、定根、慧根。是謂，比丘！有此五根。若有比丘修行五根者，便成須陀洹，得不退轉法，必成至道；轉進其行成斯陀含，而來此世盡其苦際；轉進其道成阿那含，不復來此世，即復取般涅槃；轉進其行，有漏盡，成無漏，心解脫、智慧解脫，自身作證而自遊戲：生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。
「言善聚者，即五根是也。所以然者，此最大聚，眾聚中妙。若不行此法者，則不成須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，及如來、至真、等正覺也。若得此五根者，便有四果、三乘之道。言善聚者，此五根為上。是故，諸比丘！當求方便，行此五根。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說不善之聚，汝等當善思念之。」
諸比丘對曰：「如是。世尊！」爾時，諸比丘從佛受教。
世尊告曰：「彼云何名為不善聚？所謂五蓋。云何為五？貪慾蓋、瞋恚蓋、睡眠蓋、調戲蓋、疑蓋，是謂名為五蓋。欲知不善聚者，此名為五蓋
現代漢語譯本 世尊說：『什麼叫做善聚呢？就是指五根。哪五根呢？就是信根、精進根、念根、定根、慧根。比丘們，這就是五根。如果有比丘修行這五根，就能成為須陀洹，得到不退轉的境界，必定能達到解脫之道；再進一步修行，就能成為斯陀含，來到這個世間結束所有的痛苦；再進一步修行，就能成為阿那含，不再回到這個世間，直接進入涅槃；再進一步修行，就能漏盡煩惱，成就無漏，心解脫、智慧解脫，自身證悟而自在：生死已經結束，清凈的修行已經建立，該做的已經完成，不再受輪迴，如實地知道這一切。』 『所說的善聚，就是指這五根。為什麼這麼說呢？因為這是最大的聚集，是所有聚集中最殊勝的。如果不行持這個法，就不能成就須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，以及如來、至真、等正覺。如果得到這五根，就能有四果、三乘的修行之道。所說的善聚，這五根是最重要的。所以，各位比丘！應當尋求方便，修行這五根。各位比丘！應當這樣學習。』 當時，各位比丘聽了佛的教誨，歡喜地奉行。 （二） 我聽佛這樣說： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『我現在要說不善的聚集，你們應當好好思考。』 各位比丘回答說：『是的，世尊！』當時，各位比丘接受了佛的教誨。 世尊說：『什麼叫做不善的聚集呢？就是指五蓋。哪五蓋呢？就是貪慾蓋、瞋恚蓋、睡眠蓋、掉舉蓋、疑蓋，這就叫做五蓋。想要知道不善的聚集，這就是五蓋。』
English version The World-Honored One said: 'What is called a good gathering? It refers to the five roots. What are the five? They are the roots of faith, diligence, mindfulness, concentration, and wisdom. These, bhikkhus, are the five roots. If a bhikkhu cultivates these five roots, he will become a stream-enterer, attain the state of non-regression, and will surely reach the path of liberation; by further advancing his practice, he will become a once-returner, and come to this world to end all suffering; by further advancing his path, he will become a non-returner, and will not return to this world, directly entering Nirvana; by further advancing his practice, he will exhaust all defilements, achieve the undefiled, liberation of mind and liberation of wisdom, realizing it for himself and dwelling in peace: birth and death have ended, the pure practice has been established, what needed to be done has been done, no longer subject to rebirth, truly knowing all this.' 'The so-called good gathering refers to these five roots. Why is this so? Because this is the greatest gathering, the most excellent among all gatherings. If one does not practice this Dharma, one cannot achieve stream-entry, once-returning, non-returning, arahantship, pratyekabuddhahood, as well as the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One. If one obtains these five roots, one will have the path of the four fruits and the three vehicles. The so-called good gathering, these five roots are the most important. Therefore, bhikkhus! You should seek means to cultivate these five roots. Thus, bhikkhus! You should learn in this way.' At that time, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them. (Two) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the bhikkhus: 'I will now speak of the gathering of unwholesome things, you should contemplate it well.' The bhikkhus replied: 'Yes, World-Honored One!' At that time, the bhikkhus received the Buddha's teachings. The World-Honored One said: 'What is called the gathering of unwholesome things? It refers to the five hindrances. What are the five? They are the hindrances of sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt. These are called the five hindrances. If you want to know the gathering of unwholesome things, these are the five hindrances.'
。所以然者，比丘當知，若有此五蓋，便有畜生、餓鬼、地獄之分，諸不善法皆由此起。是故，諸比丘！當求方便，滅貪慾蓋、瞋恚蓋、睡眠蓋、調戲蓋、疑蓋。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「承事禮佛有五事功德。云何為五？一者端正，二者好聲，三者多財饒寶，四者生長者家，五者身壞命終，生善處天上。所以然者，如來無與等也。如來有信、有戒、有聞、有慧、有善色成就，是故成就五功德。
「復以何因緣禮佛而得端正？以見佛形像已，發歡喜心，以此因緣而得端正。復以何因緣得好音聲？以見如來形像已，三自稱號：南無如來、至真、等正覺，以此因緣得好音聲。復以何因緣多財饒寶？緣彼見如來而作大施，散華、然燈，及余所施之物，以此因緣獲大財寶。復以何因緣生長者家？若見如來形已，心無染著，右膝著地，長跪叉手，至心禮佛，以此因緣生長者家。復以何因緣，身壞命終，生善處天上？諸佛世尊常法，諸有眾生，以五事因緣禮如來者，便生善處天上。是謂，比丘！有此五因緣禮佛功德
現代漢語譯本：所以，比丘們應當知道，如果存在這五蓋，就會有墮入畜生、餓鬼、地獄的可能，各種不善的法都由此產生。因此，各位比丘！應當尋求方法，滅除貪慾蓋、嗔恚蓋、睡眠蓋、掉舉蓋、疑蓋。各位比丘！應當這樣學習。 當時，比丘們聽了佛的教誨，歡喜地奉行。 （三） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『侍奉禮拜佛陀有五種功德。哪五種呢？第一是相貌端正，第二是聲音好聽，第三是財富眾多，第四是出生于長者之家，第五是身壞命終后，能往生善處天上。之所以如此，是因為如來是無與倫比的。如來具有信心、戒律、博聞、智慧、以及美好的色相，因此成就了這五種功德。』 『又因為什麼因緣禮拜佛陀能得到相貌端正呢？因為見到佛的形像后，心生歡喜，因此得到相貌端正。又因為什麼因緣能得到好聽的聲音呢？因為見到如來的形像后，三次自稱：『南無如來、至真、等正覺』，因此得到好聽的聲音。又因為什麼因緣能得到眾多財富呢？因為見到如來而作大布施，散花、點燈，以及其他所施之物，因此獲得大財富。又因為什麼因緣能出生于長者之家呢？如果見到如來的形像后，心中沒有染著，右膝著地，長跪合掌，至誠禮佛，因此出生于長者之家。又因為什麼因緣，身壞命終后，能往生善處天上呢？諸佛世尊的常法是，凡是有眾生，以這五種因緣禮拜如來，便能往生善處天上。這就是，比丘們！這五種因緣禮佛的功德。』
English version: Therefore, bhikkhus should know that if these five hindrances exist, there will be the possibility of falling into the realms of animals, hungry ghosts, and hell, and all unwholesome dharmas arise from them. Therefore, bhikkhus! You should seek ways to eliminate the hindrances of greed, hatred, drowsiness, restlessness, and doubt. Bhikkhus! You should train yourselves in this way. At that time, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them. (Three) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the World-Honored One told the bhikkhus: 'Serving and paying homage to the Buddha has five merits. What are the five? First, one becomes handsome; second, one has a good voice; third, one has abundant wealth and treasures; fourth, one is born into a wealthy family; and fifth, after the body breaks and life ends, one is reborn in a good place in heaven. The reason for this is that the Tathagata is incomparable. The Tathagata possesses faith, discipline, learning, wisdom, and the perfection of a beautiful form, thus achieving these five merits.' 'Furthermore, by what cause does one obtain handsomeness by paying homage to the Buddha? It is because upon seeing the Buddha's image, one generates a joyful mind, and thus obtains handsomeness. By what cause does one obtain a good voice? It is because upon seeing the Tathagata's image, one three times proclaims: 'Namo Tathagata, the Truly Enlightened One, the Perfectly Enlightened One,' and thus obtains a good voice. By what cause does one obtain abundant wealth and treasures? It is because upon seeing the Tathagata, one makes great offerings, scattering flowers, lighting lamps, and other offerings, and thus obtains great wealth. By what cause is one born into a wealthy family? If, upon seeing the Tathagata's image, one's mind is without attachment, one kneels on the right knee, prostrates with hands together, and sincerely pays homage to the Buddha, one is thus born into a wealthy family. By what cause, after the body breaks and life ends, is one reborn in a good place in heaven? It is the constant practice of all Buddhas, that all beings who pay homage to the Tathagata with these five causes will be reborn in a good place in heaven. These, bhikkhus, are the merits of paying homage to the Buddha with these five causes.'
。是故，諸比丘！若有善男子、善女人慾禮佛者，當求方便，成此五功德。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「猶如屋舍有兩門相對，有人在中住，復有人在上住，觀其下出入行來皆悉知見。我亦如是。以天眼觀眾生之類，生者、終者，善趣、惡趣，善色、惡色，若好、若丑，隨行所種，皆悉知之。
「若復有眾生，身行善，口行善，意行善，不誹謗賢聖，行正見法與等見相應，身壞命終，生善處天上，是謂名眾生行善。若復有眾生，行此善法不造惡行，身壞命終，來生人中。若復有眾生，身、口、意行惡，造不善行，命終之後，生餓鬼中。或復有眾生，身、口、意行惡，誹謗賢聖與邪見相應，命終之後，生畜生中。或復有眾生，身、口、意行惡，造不善行，誹謗賢聖，命終之後，生地獄中。
「是時，獄卒將此罪人示閻羅王，並作是說：『大王當知，此人前世身意行惡，作諸惡行已，生此地獄中
現代漢語譯本：所以，各位比丘！如果有善男子、善女人想要禮敬佛陀，應當尋求方便，成就這五種功德。各位比丘！應當這樣學習。 當時，各位比丘聽聞佛陀所說，歡喜地奉行。 （四） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『就像房屋有兩扇相對的門，有人住在中間，又有人住在上面，觀察下面的人出入行走，都完全知曉看見。我也是這樣。用天眼觀察眾生的種類，出生者、死亡者，善道、惡道，好的相貌、壞的相貌，是好是醜，隨著行為所種下的因，都完全知曉。』 『如果又有眾生，身體行善，口裡行善，心裡行善，不誹謗賢聖，奉行正見之法，與正見相應，身體壞滅，生命終結后，會出生在善處天上，這稱為眾生行善。如果又有眾生，奉行這種善法，不造惡行，身體壞滅，生命終結后，會來生到人間。如果又有眾生，身體、口裡、心裡行惡，造不善的行為，生命終結后，會出生在餓鬼道中。或者又有眾生，身體、口裡、心裡行惡，誹謗賢聖，與邪見相應，生命終結后，會出生在畜生道中。或者又有眾生，身體、口裡、心裡行惡，造不善的行為，誹謗賢聖，生命終結后，會出生在地獄中。』 『這時，獄卒將這個罪人帶去給閻羅王看，並且這樣說：『大王應當知道，這個人前世身心意都行惡，做了各種惡行之後，才出生在這個地獄中。』
English version: Therefore, O monks! If there are good men or good women who wish to venerate the Buddha, they should seek means to accomplish these five merits. Thus, O monks! You should train yourselves in this way. At that time, the monks, having heard what the Buddha had said, joyfully practiced it. (Four) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One said to the monks: 'Just as a house has two doors facing each other, and someone lives in the middle, and someone else lives above, observing those below going in and out, they know and see everything. So it is with me. With my divine eye, I observe the kinds of beings, those who are born, those who die, the good realms, the bad realms, good appearances, bad appearances, whether good or bad, according to the seeds sown by their actions, I know all of it.' 'If there are beings who perform good deeds with their body, good deeds with their mouth, and good deeds with their mind, who do not slander the noble ones, who practice the right view and are in accordance with the right view, when their body breaks and their life ends, they will be born in a good place in heaven. This is called a being performing good deeds. If there are beings who practice these good deeds and do not commit evil deeds, when their body breaks and their life ends, they will be reborn among humans. If there are beings who perform evil deeds with their body, mouth, and mind, and commit unwholesome actions, when their life ends, they will be born in the realm of hungry ghosts. Or if there are beings who perform evil deeds with their body, mouth, and mind, who slander the noble ones and are in accordance with wrong views, when their life ends, they will be born among animals. Or if there are beings who perform evil deeds with their body, mouth, and mind, who commit unwholesome actions, and slander the noble ones, when their life ends, they will be born in hell.' 'At that time, the prison guards will take this sinner to show to King Yama, and say: 'Great King, you should know that this person in their previous life performed evil deeds with their body, mind, and intention, and after committing various evil actions, was born in this hell.'
。大王！當觀此人以何罪治？』是時，閻羅王漸與彼人私問其罪，告彼人曰：『云何，男子！汝本前世為人身時，不見人有生者得作人身，處胎之時極為困厄，痛實難處，及其長大，將養乳哺，沐浴身體耶？』是時，罪人報曰：『實見，大王！』閻羅王曰：『云何，男子！汝自不知生法之要行耶？身、口、意法修諸善趣。』罪人報曰：『如是，大王！如大王教。但為愚惑，不別善行。』閻羅王曰：『如卿所說，其事不異，亦復知卿不作身、口、意行，但為今日，當究汝放逸罪行。非父母為，亦非國王、大臣之所為也，本自作罪，今自受報。』
「是時，閻羅王先問其罪，卻敕治之。次復，第二天使問彼人曰：『汝本為人時，不見老人形體極劣，行步苦竭，衣裳垢坌，進止戰掉，氣息呻吟，無復少壯之心。』是時，罪人報曰：『如是，大王！我已見之。』閻羅王報曰：『汝當自知：「我今亦有此形老之法，為老所厭，當修其善行。」』罪人報曰：『如是，大王！爾時，實不信之。』閻羅王報曰：『我實知之，汝不作身、口、意行，今當治汝罪，使后不犯。汝所作惡，非父母為，亦非國王、大臣、人民所造，汝今自造其罪，當自受報
現代漢語譯本：『大王！應該用什麼罪來懲治這個人？』這時，閻羅王逐漸私下詢問那人的罪行，告訴那人說：『喂，男子！你前世做人的時候，難道沒見過人從出生到成為人身，在胎中時極其困苦，痛苦難以忍受，以及長大后，被養育哺乳，洗浴身體嗎？』這時，罪人回答說：『確實見過，大王！』閻羅王說：『喂，男子！你難道不知道生命的要義在於修行嗎？身、口、意都要修行善行。』罪人回答說：『是的，大王！正如大王所教導的。只是因為愚昧迷惑，不能分辨善行。』閻羅王說：『正如你所說，事情確實如此，我也知道你沒有修行身、口、意，但爲了今天，我將追究你放縱的罪行。這不是父母所為，也不是國王、大臣所為，是你自己造的罪，現在自己承受報應。』 『這時，閻羅王先詢問他的罪行，然後命令懲治他。接著，第二個使者問那人說：『你做人的時候，難道沒見過老人形體極其衰弱，行走艱難，衣衫骯髒，舉止顫抖，氣息微弱，沒有了年輕時的活力嗎？』這時，罪人回答說：『是的，大王！我見過。』閻羅王說：『你應該知道：「我現在也有衰老的可能，會被衰老所厭惡，應當修行善行。」』罪人回答說：『是的，大王！當時，我確實不相信。』閻羅王說：『我確實知道，你沒有修行身、口、意，現在要懲治你的罪，使你以後不再犯。你所作的惡，不是父母所為，也不是國王、大臣、人民所造，是你自己造的罪，應當自己承受報應。』
English version: 'Great King! How should this person be punished?' At that time, King Yama gradually questioned the person privately about their sins, saying to them, 'Hey, man! When you were a human in your previous life, didn't you see people being born into human form, experiencing extreme hardship in the womb, suffering unbearable pain, and then growing up, being nurtured and breastfed, and having their bodies bathed?' At that time, the sinner replied, 'Indeed, I have seen it, Great King!' King Yama said, 'Hey, man! Don't you know that the essence of life lies in cultivation? One should cultivate good deeds through body, speech, and mind.' The sinner replied, 'Yes, Great King! Just as the Great King has taught. But because of my foolishness and confusion, I could not distinguish good deeds.' King Yama said, 'As you have said, the matter is indeed so, and I also know that you have not cultivated through body, speech, and mind. But for today, I will investigate your indulgent sins. This was not done by your parents, nor by the king or ministers. It is the sin you created yourself, and now you will bear the consequences.' 'At that time, King Yama first inquired about their sins and then ordered their punishment. Next, the second messenger asked the person, 'When you were a human, didn't you see the elderly with extremely frail bodies, struggling to walk, with dirty clothes, trembling movements, weak breath, and no longer having the vitality of youth?' At that time, the sinner replied, 'Yes, Great King! I have seen it.' King Yama said, 'You should have known: "I also have the possibility of aging, and will be disgusted by old age, so I should cultivate good deeds."' The sinner replied, 'Yes, Great King! At that time, I truly did not believe it.' King Yama said, 'I truly know that you have not cultivated through body, speech, and mind. Now I will punish your sins so that you will not commit them again. The evil you have done was not done by your parents, nor by the king, ministers, or the people. It is the sin you created yourself, and you should bear the consequences yourself.'
。』
「是時，閻羅王以此第二天使約敕已，復以第三天使告彼人曰：『汝前身作人時，不見有病人乎？臥在屎尿之上，不能自起居。』罪人報曰：『如是。大王！我實見之。』閻羅王曰：『云何，男子！汝不自知：「我亦當有此病，不免此患？」』罪人報曰：『實爾，大王！我實不見之。』閻羅王曰：『我亦知之，愚惑不解，我今當處汝罪，使后不犯此之罪行。非父、非母為，亦非國王、大臣之所造作。』
「是時，閻羅王以此教敕已，復以第四天使告彼人曰：『云何，男子，身如枯木，風去火歇而無情想，五親圍繞而號哭？』罪人報曰：『如是。大王！我已見之。』閻羅王曰：『汝何故不作是念：「我亦當不免此死。」』罪人報曰：『實爾，大王！我實不覺。』閻羅王曰：『我亦信汝不覺此法，今當治汝使后不犯。此不善之罪，非父、非母為，亦非國王、大臣、人民所造，汝本自作，今自受罪。』
「是時，閻羅王復以第五天使告彼人曰：『汝本為人時，不見有賊穿墻破舍，取他財寶，或以火燒，或道路隱藏
現代漢語譯本 當時，閻羅王用第二個使者的訓誡告誡了他之後，又用第三個使者告訴那個人說：『你前世做人的時候，沒有見過病人嗎？躺在屎尿之上，不能自己起居。』罪人回答說：『是的，大王！我確實見過。』閻羅王說：『為什麼，男子！你不知道「我也會有這種病，不能免除這種災禍」嗎？』罪人回答說：『確實如此，大王！我確實沒有想到。』閻羅王說：『我也知道你愚昧迷惑不理解，我現在要判處你罪行，使你以後不再犯這種罪行。這不是父親、母親所為，也不是國王、大臣所造作的。』 當時，閻羅王用這些教誨訓誡之後，又用第四個使者告訴那個人說：『為什麼，男子，身體像枯木一樣，風吹火滅而沒有知覺，親人圍繞著他哭泣？』罪人回答說：『是的，大王！我見過這種情況。』閻羅王說：『你為什麼不這樣想：「我也不能免除一死。」』罪人回答說：『確實如此，大王！我確實沒有意識到。』閻羅王說：『我也相信你沒有意識到這個道理，現在要懲治你，使你以後不再犯。這種不善的罪行，不是父親、母親所為，也不是國王、大臣、人民所造，是你自己做的，現在自己承受罪過。』 當時，閻羅王又用第五個使者告訴那個人說：『你做人的時候，沒有見過有盜賊穿墻破屋，拿走別人的財物，或者放火燒燬，或者在道路上隱藏』
English version At that time, after King Yama had admonished him with the second angel's instructions, he again told that person with the third angel, saying: 'When you were a human in your previous life, did you not see sick people? Lying in excrement and urine, unable to get up and move on their own.' The sinner replied: 'Yes, Great King! I have indeed seen it.' King Yama said: 'Why, man! Did you not know, 「I too will have this sickness, and cannot avoid this suffering?」' The sinner replied: 'Indeed, Great King! I did not think of it.' King Yama said: 'I also know that you are foolish and confused and do not understand. I will now sentence you for your sins, so that you will not commit this sin again. This was not done by your father or mother, nor was it created by the king or ministers.' At that time, after King Yama had admonished him with these teachings, he again told that person with the fourth angel, saying: 'Why, man, is the body like a withered tree, the wind gone and the fire extinguished, without feeling, with relatives surrounding him and weeping?' The sinner replied: 'Yes, Great King! I have seen this.' King Yama said: 'Why did you not think, 「I too cannot avoid this death.」' The sinner replied: 'Indeed, Great King! I did not realize it.' King Yama said: 'I also believe that you did not realize this truth. Now I will punish you so that you will not commit it again. This evil sin was not done by your father or mother, nor was it created by the king, ministers, or people. You did it yourself, and now you bear the consequences.' At that time, King Yama again told that person with the fifth angel, saying: 'When you were a human, did you not see thieves breaking through walls and houses, taking other people's property, or setting fires, or hiding on the roads'
。設當爲國王所擒得者，或截手足，或取殺之，或閉著牢獄，或反縛詣市，或使負沙石，或取倒懸，或攢箭射，或以融銅而灌其身，或以火炙，或剝其皮還使食之，或開其腹以草擆之，或以湯中煮之，或以刀斫輪轢其頭，或以象腳蹈殺，或著標頭乃至於死？』罪人報曰：『我實見之。』閻羅王曰：『汝何故私盜他物？情知有事，何為犯之？』『如是，大王！我實愚惑。』閻羅王曰：『我亦信汝所言，今當治汝罪，使后不犯。此之罪者，非父母為，亦非國王、大臣、人民所為，自作其罪，還自受報。』
「是時，閻羅王以問罪已，便敕獄卒：『速將此人往著獄中！』是時，獄卒受王教令，將此罪人往著獄中。地獄左側極為火然，鐵城、鐵廓，地亦鐵作；有四城門極為臭處，如似屎尿所見染污，刀山、劍樹圍繞四面，復以鐵疏籠而覆其上。」
爾時，世尊便說此偈：
「四壁四城門， 廣長實為牢， 鐵籠之所覆， 求出無有期。 彼時鐵地上， 火然極為熾， 壁方百由旬， 洞然一種色。 中央有四柱， 睹之實恐畏， 及其劍樹上， 鐵𠿘烏所止。 臭處實難居， 睹之衣毛豎， 種種之畏器， 隔子有十六
現代漢語譯本：『假設有人被國王抓獲，可能會被砍斷手腳，或者被處死，或者被關進監獄，或者反綁著押往集市，或者被強迫揹負沙石，或者被倒吊起來，或者被亂箭射殺，或者被灌入熔化的銅液，或者被火烤，或者被剝皮后讓人吃掉，或者被剖開肚子塞滿草，或者被放在沸水中煮，或者被用刀砍頭碾碎，或者被象腳踩死，或者被釘在木樁上直至死亡？』罪人回答說：『我確實見過這些。』閻羅王說：『你為什麼私自偷盜別人的東西？明明知道會有這樣的後果，為什麼還要犯？』『是的，大王！我實在是愚昧糊塗。』閻羅王說：『我也相信你所說的話，現在要懲治你的罪過，使你以後不再犯。這些罪過，不是父母造成的，也不是國王、大臣、人民造成的，是你自己作的罪，還要自己承受報應。』 這時，閻羅王審問完罪犯后，就命令獄卒：『快把這個人帶到監獄裡去！』這時，獄卒接受了閻羅王的命令，把這個罪人帶到監獄裡。地獄的左側燃著熊熊大火，鐵城、鐵墻，地面也是鐵做的；有四個城門，極其污穢，就像被屎尿污染過一樣，刀山、劍樹環繞四周，上面還覆蓋著鐵絲網。' 這時，世尊就說了這首偈語： 『四面有墻和四座城門，寬廣而堅固，像牢籠一樣，被鐵絲網覆蓋著，想要出去遙遙無期。 那時，鐵地上，燃燒著熊熊烈火，墻壁方圓百由旬，一片通紅。 中央有四根柱子，看到就讓人感到恐懼，還有劍樹上，鐵嘴烏鴉棲息在那裡。 污穢的地方實在難以居住，看到就讓人毛骨悚然，各種各樣的刑具，隔間有十六個。』
English version: 'Suppose someone is captured by the king, they might have their hands and feet cut off, or be killed, or be imprisoned, or be bound and taken to the market, or be forced to carry sand and stones, or be hung upside down, or be shot with arrows, or be poured with molten copper, or be burned with fire, or have their skin peeled off and then be eaten, or have their belly opened and stuffed with grass, or be boiled in hot water, or have their head chopped and crushed with a wheel, or be trampled to death by elephant feet, or be impaled on a stake until death?' The sinner replied, 'I have indeed seen these things.' Yama said, 'Why did you steal other people's things privately? Knowing that there would be such consequences, why did you still commit the crime?' 'Yes, Great King! I was truly foolish and confused.' Yama said, 'I also believe what you have said, and now I will punish your sins so that you will not commit them again. These sins were not caused by your parents, nor by the king, ministers, or the people, but you committed the sins yourself, and you must bear the consequences yourself.' At this time, after Yama had finished questioning the sinner, he ordered the prison guards, 'Quickly take this person to prison!' At this time, the prison guards received Yama's order and took the sinner to prison. The left side of the hell was burning with raging fire, with iron walls, iron ramparts, and the ground also made of iron; there were four city gates, extremely filthy, as if stained with feces and urine, with knife mountains and sword trees surrounding all sides, and covered with iron wire mesh on top. At this time, the World Honored One spoke this verse: 'Four walls and four city gates, wide and strong, like a prison, covered with iron wire mesh, with no hope of getting out. At that time, on the iron ground, a raging fire was burning, the walls were a hundred yojanas square, all red. In the center were four pillars, seeing them caused fear, and on the sword trees, iron-beaked crows perched. The filthy place was truly difficult to live in, seeing it made one's hair stand on end, various kinds of instruments of torture, there were sixteen compartments.'
。
「比丘當知，是時，獄卒以若干苦痛[歹*支]打此人。若彼罪人舉腳著獄中時，血肉斯盡，唯有骨在。是時，獄卒將此罪人，復以利斧斫其形體，苦痛難計，求死不得。要當罪滅之後，爾乃得脫；彼於人間所作罪業，要使除盡，后乃得出。
「是時，彼獄卒將此罪人，緣刀劍樹，或上或下。是時，罪人以在樹上，便為此鐵𠿘烏所食，或啄其頭，取腦食之；或取手腳，打骨取髓。然罪未畢，若罪畢者，然後乃出。
「是時，獄卒取彼罪人使抱熱銅柱坐。前世時，喜淫泆故，故致此罪；為罪所追，終不得脫。是時，獄卒從腳跟拔筋，乃至項中而前挽之；或使車載，或進、或退不得自在，其中受苦不可稱計。要當使罪滅，然後乃出。
「是時，獄卒取彼罪人，著火山上驅使上下。是時，極為爛盡，然後乃出。是時，罪人由此因緣求死不得，要當使罪除盡，然後乃出。
「是時，獄卒復取罪人，拔其舌擲著背後，于中受苦不可稱計，求死不得。是時，獄卒復取罪人著刀山上，或斷其腳，或斷其頭，或斷其手。要當使罪滅，然後乃出。
「是時，獄卒復以熱大鐵葉覆罪人身，如生時著衣，當時苦痛毒為難處，皆由貪慾之故，故致斯罪
現代漢語譯本： 『比丘們應當知道，那時，獄卒會用各種痛苦的刑具鞭打這個人。如果這個罪人抬腳踏入地獄時，血肉就會全部消盡，只剩下骨頭。這時，獄卒會把這個罪人抓來，用鋒利的斧頭砍他的身體，痛苦難以計算，想死都死不了。一定要等到罪業消滅之後，才能脫離苦海；他在人間所犯的罪業，一定要全部清除乾淨，之後才能出來。 『那時，獄卒會把這個罪人帶到刀劍樹旁，讓他或上或下。這時，罪人如果在樹上，就會被鐵嘴烏鴉啄食，有的啄他的頭，取出腦髓吃掉；有的啄他的手腳，敲碎骨頭取出骨髓。然而罪業沒有結束，如果罪業結束了，然後才能出來。 『那時，獄卒會抓來這個罪人，讓他抱著滾燙的銅柱坐下。因為他前世喜歡淫亂放蕩，所以導致了這種罪過；被罪業追趕，最終無法逃脫。這時，獄卒會從他的腳跟拔出筋，一直拉到脖子，然後向前拉扯；或者用車載著他，或進或退都不能自由，其中所受的痛苦無法計算。一定要等到罪業消滅，然後才能出來。 『那時，獄卒會抓來這個罪人，把他放在火山上驅趕他上下。這時，他會被燒得爛盡，然後才能出來。這時，罪人因為這個因緣想死都死不了，一定要等到罪業全部清除乾淨，然後才能出來。 『那時，獄卒又會抓來這個罪人，拔出他的舌頭扔到背後，他在其中所受的痛苦無法計算，想死都死不了。這時，獄卒又會抓來這個罪人，把他放在刀山上，有的砍斷他的腳，有的砍斷他的頭，有的砍斷他的手。一定要等到罪業消滅，然後才能出來。 『那時，獄卒又會用滾燙的鐵葉覆蓋罪人的身體，就像他活著的時候穿衣服一樣，當時的痛苦毒辣難以忍受，都是因為貪慾的緣故，所以導致了這種罪過。』
English version: 'Monks, you should know that at that time, the prison guards will use various painful instruments to beat this person. If this sinner lifts his foot to step into hell, his flesh and blood will be completely exhausted, leaving only bones. At this time, the prison guards will seize this sinner and chop his body with sharp axes, the pain is immeasurable, and he cannot die even if he wants to. He must wait until his sins are extinguished before he can escape the sea of suffering; the sins he committed in the human world must be completely cleared before he can come out.' 'At that time, the prison guards will take this sinner to the sword tree, making him go up and down. At this time, if the sinner is on the tree, he will be pecked by iron-beaked crows, some pecking his head, taking out the brain to eat; some pecking his hands and feet, breaking the bones to take out the marrow. However, the sins are not over, if the sins are over, then he can come out.' 'At that time, the prison guards will seize this sinner and make him sit embracing a hot copper pillar. Because he was fond of licentiousness and debauchery in his previous life, he caused this sin; chased by his sins, he cannot escape in the end. At this time, the prison guards will pull out the tendons from his heels, all the way to his neck, and then pull them forward; or use a cart to carry him, unable to move freely whether going forward or backward, the suffering he endures is immeasurable. He must wait until his sins are extinguished before he can come out.' 'At that time, the prison guards will seize this sinner and put him on a volcano, driving him up and down. At this time, he will be burned to a pulp, and then he can come out. At this time, the sinner cannot die because of this cause, he must wait until all his sins are completely cleared before he can come out.' 'At that time, the prison guards will again seize this sinner, pull out his tongue and throw it behind him, the suffering he endures is immeasurable, and he cannot die even if he wants to. At this time, the prison guards will again seize this sinner and put him on a mountain of knives, some cutting off his feet, some cutting off his head, some cutting off his hands. He must wait until his sins are extinguished before he can come out.' 'At that time, the prison guards will again cover the sinner's body with hot iron leaves, just like he wore clothes when he was alive, the pain at that time was so severe and unbearable, all because of greed, which led to this sin.'
。是時，獄卒復使罪人，五種作役，驅令偃臥，取其鐵釘釘其手足，復以一釘而釘其心，于中受斯苦痛，實不可言。要當使罪滅，然後乃出。
「是時，獄卒復取罪人，顛倒其身，舉著鑊中。時，身至下皆悉爛盡。若還至上亦復爛盡。若至四邊亦復爛盡，酸楚毒痛不可稱計，現亦爛，不現亦爛，猶如大釜而煮小豆，或上或下。今此罪人亦復如是，現亦爛，不現亦爛，于中受苦不可稱計，要當受罪畢，然後乃出。
「比丘當知，或復有時彼地獄中，經歷數年，東門乃開。是時，罪人復往趣門，門自然閉。是時，彼人皆悉倒地，于中受苦不可具稱。或時，各各自稱怨債：『我由汝等，不得出門。』」
爾時，世尊便說此偈：
「愚者常喜悅， 亦如光音天， 智者常懷憂， 如似獄中囚。
「是時，大地獄中經歷百千萬歲，北門復開。是時，罪人復向北門，門便復閉，要當使罪滅，然後乃出。是時，彼罪人復經數百萬歲，乃復得出，人中所作罪，要當使畢。是時，獄卒復取罪人，以鐵斧斫罪人身，經爾許之罪，使令更之。要當使罪苦畢盡，然後乃出。
「比丘當知，或復有時彼東門復更一開
現代漢語譯本：當時，獄卒又讓罪人進行五種勞役，驅趕他們躺下，用鐵釘釘住他們的手腳，再用一根釘子釘住他們的心臟，在其中所受的痛苦，實在無法言說。一定要等到罪業消滅，然後才能出去。 當時，獄卒又抓起罪人，將他們倒置，舉起來放入鍋中。這時，身體到了下面就全部爛盡。如果回到上面也同樣爛盡。如果到了四邊也同樣爛盡，酸楚的劇痛無法計算，顯現時爛，不顯現時也爛，就像大鍋煮小豆，一會兒上，一會兒下。現在這些罪人也像這樣，顯現時爛，不顯現時也爛，在其中所受的痛苦無法計算，一定要等到罪業受盡，然後才能出去。 比丘應當知道，有時那地獄中，經過數年，東門才會打開。這時，罪人又前往門邊，門卻自然關閉。這時，他們都倒在地上，在其中所受的痛苦無法詳述。有時，他們各自抱怨：『我因為你們，才不能出門。』 這時，世尊便說了這首偈語： 『愚蠢的人常常喜悅，就像光音天的天人一樣， 智慧的人常常懷有憂慮，就像監獄中的囚犯一樣。』 當時，大地獄中經過千百萬年，北門才會打開。這時，罪人又向北門走去，門卻又關閉，一定要等到罪業消滅，然後才能出去。這時，那些罪人又經過數百萬年，才能出去，人在世間所犯的罪，一定要受盡。這時，獄卒又抓起罪人，用鐵斧砍罪人的身體，經過那麼多的罪，讓他們重新經歷。一定要等到罪苦完全受盡，然後才能出去。 比丘應當知道，有時那東門又會再次打開。
English version: At that time, the prison guards again made the criminals perform five kinds of labor, driving them to lie down, taking iron nails to nail their hands and feet, and then using one nail to nail their hearts. The suffering they endured within was truly indescribable. They must wait until their sins are extinguished before they can leave. At that time, the prison guards again seized the criminals, inverted their bodies, and lifted them into a cauldron. At this time, their bodies would be completely rotten when they reached the bottom. If they returned to the top, they would also be completely rotten. If they reached the sides, they would also be completely rotten. The excruciating pain was immeasurable. They would rot when visible and rot when invisible, like a large pot boiling small beans, sometimes up, sometimes down. Now, these criminals are also like this, rotting when visible and rotting when invisible. The suffering they endure within is immeasurable. They must wait until their sins are fully endured before they can leave. Monks, you should know that sometimes in that hell, after several years, the east gate will open. At this time, the criminals will again go towards the gate, but the gate will naturally close. At this time, they will all fall to the ground, and the suffering they endure within cannot be fully described. Sometimes, they will each complain, 'Because of you, I cannot leave.' At this time, the World Honored One spoke this verse: 'The foolish are always joyful, like the gods of the Abhasvara heaven, The wise are always filled with sorrow, like prisoners in jail.' At that time, in the great hell, after hundreds of millions of years, the north gate will open. At this time, the criminals will again go towards the north gate, but the gate will close again. They must wait until their sins are extinguished before they can leave. At this time, those criminals will again pass through millions of years before they can leave. The sins committed by people in the world must be fully endured. At this time, the prison guards will again seize the criminals and use iron axes to chop their bodies. After enduring so much sin, they will be made to experience it again. They must wait until the suffering of their sins is completely endured before they can leave. Monks, you should know that sometimes that east gate will open again.
。是時，彼眾生復詣東門，門復自閉而不得出；設復得出，外復有大山，而往趣之，彼入山中，為兩山所壓猶如壓麻油，于中受苦不可稱計。要當苦盡，然後乃出。爾時，彼罪人轉得前進，復值熱灰地獄，縱廣數千萬由旬，于中受苦不可稱計。要當畢其罪原，然後乃出。轉復前進，次有刀刺地獄。是時，罪人復入此刀刺地獄中，便有大風起，壞此罪人身體筋骨，于中受苦不可稱計。要當罪滅，然後乃出。
「次復，有大熱灰地獄。是時，罪人復入此大熱灰地獄中，形體融爛，受苦無量。要當使罪滅，然後乃出。是時，罪人雖得出此熱灰地獄，復值刀劍地獄，縱廣數千萬里。是時，罪人入此刀劍地獄中，于中受苦不可稱計，要當使罪滅，然後乃出。
「次復，有沸屎地獄，中有細蟲，入骨徹髓食此人，雖得出此地獄，前值獄卒。是時，獄卒問罪人曰：『卿等欲何所至？為從何來？』罪人報曰：『我等不知所從來處，亦復不知當何所至。但我等今日極為飢困，意欲須食。』獄卒報曰：『我等當相供給。』是時，獄卒取罪人仰臥，取大熱鐵丸，使罪人吞之，然罪人受苦不可稱計。是時，熱鐵丸從口下過，腸胃爛盡，受苦難量。要當使罪滅，然後乃出
現代漢語譯本：當時，那些眾生又來到東門，門又自動關閉，無法出去；即使能夠出去，外面又有大山，他們便朝那裡走去，進入山中，被兩座山壓住，就像壓榨麻油一樣，在其中受苦，無法計算。必須等到苦難結束，然後才能出來。那時，那些罪人得以繼續前進，又遇到熱灰地獄，縱橫數千萬由旬，在其中受苦，無法計算。必須等到罪孽償清，然後才能出來。繼續前進，接著是刀刺地獄。當時，罪人又進入這刀刺地獄中，便有大風颳起，摧毀罪人的身體筋骨，在其中受苦，無法計算。必須等到罪孽消除，然後才能出來。 接著，又有大熱灰地獄。當時，罪人又進入這大熱灰地獄中，形體融化腐爛，受苦無量。必須等到罪孽消除，然後才能出來。當時，罪人即使能從這熱灰地獄出來，又遇到刀劍地獄，縱橫數千萬里。當時，罪人進入這刀劍地獄中，在其中受苦，無法計算，必須等到罪孽消除，然後才能出來。 接著，又有沸屎地獄，其中有細小的蟲子，鉆入骨頭，穿透骨髓，啃食這些人，即使能從這地獄出來，前面又遇到獄卒。當時，獄卒問罪人說：『你們想去哪裡？從哪裡來？』罪人回答說：『我們不知道從哪裡來，也不知道將要到哪裡去。但是我們今天非常飢餓睏乏，想要吃東西。』獄卒回答說：『我們會供給你們。』當時，獄卒讓罪人仰臥，取出大熱鐵丸，讓罪人吞下，然後罪人受苦，無法計算。當時，熱鐵丸從口中下去，腸胃全部爛掉，受苦難以衡量。必須等到罪孽消除，然後才能出來。
English version: At that time, those beings would again go to the east gate, but the gate would close by itself, and they could not get out. Even if they could get out, there would be a great mountain outside, and they would go towards it. Entering the mountain, they would be crushed by two mountains, like pressing sesame oil, suffering immeasurable torment. They would have to endure until their suffering was exhausted before they could come out. Then, those sinners would be able to move forward again, and they would encounter the hot ash hell, which stretched for tens of millions of yojanas. They would suffer immeasurable torment within it. They would have to atone for their sins before they could come out. Moving forward again, they would next encounter the sword-piercing hell. At that time, the sinners would enter this sword-piercing hell, and a great wind would arise, destroying the sinners' bodies and bones. They would suffer immeasurable torment within it. They would have to atone for their sins before they could come out. Next, there would be a great hot ash hell. At that time, the sinners would enter this great hot ash hell, and their bodies would melt and rot, suffering immeasurable torment. They would have to atone for their sins before they could come out. Even if the sinners could come out of this hot ash hell, they would encounter the sword hell, which stretched for tens of millions of miles. At that time, the sinners would enter this sword hell, and they would suffer immeasurable torment within it. They would have to atone for their sins before they could come out. Next, there would be a boiling excrement hell, in which there would be tiny insects that would enter the bones, pierce the marrow, and eat these people. Even if they could come out of this hell, they would encounter the hell guards. At that time, the hell guards would ask the sinners, 'Where do you want to go? Where did you come from?' The sinners would reply, 'We do not know where we came from, nor do we know where we are going. But we are extremely hungry and tired today, and we want to eat.' The hell guards would reply, 'We will provide for you.' At that time, the hell guards would make the sinners lie on their backs, take large hot iron balls, and make the sinners swallow them. Then the sinners would suffer immeasurable torment. At that time, the hot iron balls would pass down from their mouths, and their intestines and stomachs would rot completely, suffering immeasurable torment. They would have to atone for their sins before they could come out.
。
「然彼罪人不堪受此苦痛，還復入熱屎地獄、刀劍地獄、大熱灰地獄，還來經爾許地獄。是時，彼眾生不堪受苦，還回頭至熱屎地獄中。是時，獄卒語彼眾生曰：『卿等欲何所至？為從何來？』罪人報曰：『我等不能自知為從何所來，今復不知當何所至。』獄卒問曰：『今須何物？』罪人報曰：『我等極渴，欲須水飲。』是時，獄卒取罪人仰臥，融銅灌口，使令下過，于中受罪不可具計，要當使罪滅，然後乃出。是時，彼人不堪受此苦，還入沸屎地獄、劍樹地獄、熱灰地獄，還入大地獄中。
「比丘當知，爾時，罪人苦痛，難可稱計，設彼罪人眼見色者，心不愛樂，設復聞聲、嗅香、知味、身更細滑、意知法，皆起瞋恚。所以然者，由本不作善行之報，恒作惡業，故致斯罪。
「是時，閻羅王敕彼罪人曰：『卿等不得善利，昔在人中受人中福，身、口、意行不與相應，亦不惠施、仁愛、利人、等利，以是之故，今受此苦。此之惡行，非父母為，亦非國王、大臣之所為也。諸有眾生身、口、意清凈，無有玷汙，如似光音天；諸有眾生作諸惡行，如似地獄中。卿等身、口、意不凈，故致斯罪
現代漢語譯本 『然而那些罪人無法忍受這種痛苦，又會回到熱屎地獄、刀劍地獄、大熱灰地獄，還要經歷許多這樣的地獄。這時，那些眾生無法忍受痛苦，又會回頭進入熱屎地獄。這時，獄卒會對那些眾生說：『你們想去哪裡？從哪裡來？』罪人回答說：『我們不知道自己從哪裡來，現在也不知道將要去哪裡。』獄卒問：『現在需要什麼？』罪人回答說：『我們非常口渴，想要喝水。』這時，獄卒會把罪人仰面朝上，用熔化的銅灌入他們的口中，讓銅流下去，他們在其中受到的罪難以計數，一定要等到罪業消滅，然後才能出來。這時，那些人無法忍受這種痛苦，又會進入沸屎地獄、劍樹地獄、熱灰地獄，又會進入大地獄中。 『比丘們應當知道，那時，罪人的痛苦難以估量，即使那些罪人眼睛看到顏色，心中也不會喜愛，即使聽到聲音、聞到香味、嚐到味道、身體接觸到細滑的東西、心中想到法，都會產生嗔恨。之所以這樣，是因為他們原本沒有做善行的報應，總是做惡業，所以才導致這樣的罪過。 『這時，閻羅王會告誡那些罪人說：『你們沒有得到善報，以前在人間享受人間的福報，身、口、意行為不與善相應，也不佈施、仁愛、利人、平等利益，因此，現在遭受這種痛苦。這種惡行，不是父母所為，也不是國王、大臣所為。那些身、口、意清凈，沒有沾染污垢的眾生，就像光音天一樣；那些做各種惡行的眾生，就像在地獄中一樣。你們身、口、意不乾淨，所以才導致這種罪過。』
English version 'However, those sinners cannot bear this suffering, and they will return to the hot excrement hell, the sword hell, and the great hot ash hell, and they will go through many such hells. At this time, those beings cannot bear the suffering, and they will turn back to enter the hot excrement hell. At this time, the prison guards will say to those beings: 'Where do you want to go? Where did you come from?' The sinners will answer: 'We do not know where we came from, and now we do not know where we are going.' The prison guards will ask: 'What do you need now?' The sinners will answer: 'We are very thirsty and want to drink water.' At this time, the prison guards will lay the sinners face up and pour molten copper into their mouths, letting the copper flow down. The sins they suffer in it are countless. They must wait until their sins are extinguished before they can come out. At this time, those people cannot bear this suffering, and they will enter the boiling excrement hell, the sword tree hell, and the hot ash hell, and they will enter the great hell again. 'Monks, you should know that at that time, the suffering of the sinners is immeasurable. Even if those sinners see colors with their eyes, their hearts will not like them. Even if they hear sounds, smell fragrances, taste flavors, touch smooth things with their bodies, or think of the Dharma in their minds, they will all generate anger. The reason for this is that they originally did not do good deeds as retribution, and they always did evil deeds, which is why they have incurred such sins. 'At this time, King Yama will admonish those sinners, saying: 'You have not received good rewards. In the past, you enjoyed human blessings in the human world. Your actions of body, speech, and mind were not in accordance with goodness, and you did not give alms, practice benevolence, benefit others, or treat others equally. Therefore, you are now suffering this pain. These evil deeds were not done by your parents, nor were they done by the king or ministers. Those beings whose body, speech, and mind are pure and without defilement are like the gods of the Abhasvara heaven; those beings who do all kinds of evil deeds are like those in hell. Your body, speech, and mind are not pure, which is why you have incurred this sin.'
。』比丘當知，閻羅王便作是說：『我當何日脫此苦難，於人中生？已得人身，便得出家，剃除鬚髮，著三法衣，出家學道。』閻羅王尚作是念，何況汝等今得人身，得作沙門！是故，諸比丘！常當念行身、口、意行，無令有缺；當滅五結，修行五根。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國東苑鹿母園中，與大比丘眾五百人俱。
是時，世尊七月十五日于露野地敷座，比丘僧前後圍繞，佛告阿難曰：「汝今于露地速擊揵椎。所以然者，今七月十五日是受歲之日。」
是時，尊者阿難右膝著地，長跪叉手，便說此偈：
「凈眼無與等， 無事而不練， 智慧無染著， 何等名受歲？」
爾時，世尊復以偈報阿難曰：
「受歲三業凈， 身口意所作， 兩兩比丘對， 自陳所作短。 還自稱名字， 今日眾受歲， 我亦凈意受， 唯愿原其過。」
爾時，阿難復以偈問其義曰：
「過去恒沙佛， 辟支及聲聞， 儘是諸佛法？ 獨是釋迦文？」
爾時，佛復以偈報阿難曰：
「恒沙過去佛， 弟子清凈心， 皆是諸佛法， 非今釋迦文
現代漢語譯本：『比丘們應當知道，閻羅王會這樣想：』我什麼時候才能脫離這苦難，轉生為人呢？如果能得到人身，就能出家，剃除鬚髮，穿上三法衣，出家修行。』閻羅王尚且這樣想，更何況你們現在已經得到人身，並且能夠成為沙門！因此，各位比丘！應當常常注意自己的身、口、意行為，不要讓它們有缺失；應當滅除五種束縛，修行五種根。』各位比丘！應當這樣學習。』 當時，各位比丘聽了佛的教誨，都歡喜地奉行。 （五） 我聽聞是這樣的： 一時，佛陀在舍衛國東邊的鹿母園中，與五百位大比丘在一起。 當時，世尊在七月十五日，于露天之地鋪設座位，比丘僧眾前後圍繞。佛陀告訴阿難說：『你現在在露天之地快速敲擊犍椎。之所以這樣做，是因為今天七月十五日是受歲之日。』 當時，尊者阿難右膝著地，長跪合掌，便說了這首偈： 『清凈的眼睛無人能比，沒有事情不經過鍛鍊，智慧沒有污染和執著，什麼叫做受歲呢？』 當時，世尊又用偈語回答阿難說： 『受歲是指身、口、意三業清凈，所作所為，兩個比丘互相面對，各自陳述自己所犯的過失。然後各自稱說自己的名字，今天大家一起受歲，我也以清凈的心接受，只希望原諒我的過錯。』 當時，阿難又用偈語詢問其中的含義說： 『過去恒河沙數般的佛，以及辟支佛和聲聞，這些都是諸佛的教法嗎？還是隻有釋迦牟尼佛是這樣？』 當時，佛陀又用偈語回答阿難說： 『過去恒河沙數般的佛，他們的弟子以清凈的心，都是諸佛的教法，並非只有現在的釋迦牟尼佛。』
English version: 'Monks, you should know that King Yama would think: 'When will I be able to escape this suffering and be reborn as a human? If I could obtain a human body, I could leave home, shave my head and beard, wear the three robes, and practice the Way.' King Yama would think this way, how much more so should you, who have already obtained a human body and are able to become a Shramana! Therefore, monks! You should always be mindful of your actions in body, speech, and mind, and not let them be deficient; you should eliminate the five fetters and cultivate the five roots.' Thus, monks! You should learn in this way.' At that time, the monks, having heard the Buddha's teachings, joyfully practiced them. (Five) Thus have I heard: At one time, the Buddha was in the Deer Mother Garden in the eastern part of Shravasti, together with a large assembly of five hundred monks. At that time, on the fifteenth day of the seventh month, the World Honored One set up a seat in an open field, with the assembly of monks surrounding him. The Buddha said to Ananda, 'Now, quickly strike the gavel in the open field. The reason for this is that today, the fifteenth day of the seventh month, is the day of receiving the year.' At that time, the Venerable Ananda knelt on his right knee, with his palms together, and spoke this verse: 'The pure eye is unmatched, there is nothing that is not practiced, wisdom is without defilement or attachment, what is called receiving the year?' At that time, the World Honored One again replied to Ananda with a verse: 'Receiving the year means the three karmas of body, speech, and mind are pure, what is done, two monks face each other, each confessing their own faults. Then each states their own name, today everyone receives the year, I also receive it with a pure mind, I only hope to be forgiven for my faults.' At that time, Ananda again asked the meaning with a verse: 'The Buddhas of the past, as numerous as the sands of the Ganges, as well as Pratyekabuddhas and Shravakas, are these all the teachings of the Buddhas? Or is it only Shakyamuni Buddha?' At that time, the Buddha again replied to Ananda with a verse: 'The Buddhas of the past, as numerous as the sands of the Ganges, their disciples with pure minds, all are the teachings of the Buddhas, not only the present Shakyamuni Buddha.'
。 辟支無此法， 無歲無弟子， 獨逝無伴侶， 不與他說法。 當來佛世尊， 恒沙不可計， 彼亦受此歲， 如今瞿曇法。」
是時，尊者阿難聞此語已，歡喜踴躍，不能自勝，即升講堂，手執揵椎，並作是說：「我今擊此如來信鼓，諸有如來弟子眾者，盡當普集。」
爾時，復說此偈：
「降伏魔力怨， 除結無有餘， 露地擊揵椎， 比丘聞當集。 諸欲聞法人， 度流生死海， 聞此妙響音， 盡當運集此。」
爾時，尊者阿難已擊揵椎，至世尊所，頭面禮足，在一面住，白世尊言：「今正是時，唯愿世尊何所敕使。」
是時，世尊告阿難曰：「汝隨次坐，如來自當知時。」是時，世尊坐于草座告諸比丘：「汝等盡當坐于草座。」
諸比丘對曰：「如是。世尊！」時，諸比丘各坐草座。
是時，世尊默然觀諸比丘已，便敕諸比丘：「我今欲受歲。我無過咎于眾人乎？又不犯身、口、意？」如來說此語已，諸比丘默然不對。是時，復再三告諸比丘：「我今欲受歲。然我無過於眾人乎？」
是時，尊者舍利弗即從坐起，長跪叉手，白世尊言：「諸比丘眾觀察如來，無身、口、意過
現代漢語譯本 辟支佛沒有這樣的規矩，沒有年歲，也沒有弟子。 他們獨自離去，沒有伴侶，也不與他人說法。 當未來佛世尊出現時，數量多得像恒河沙一樣不可計數。 他們也會像現在的瞿曇佛一樣接受歲數。 這時，尊者阿難聽到這些話后，歡喜雀躍，無法自持，立刻登上講堂，手持犍椎，並說道：『我今天敲響如來的信鼓，所有如來的弟子們，都應當普集。』 當時，他又說了這首偈： 『降伏魔力的怨敵，消除煩惱，沒有剩餘。 在空曠之地敲響犍椎，比丘們聽到應當聚集。 所有想聽聞佛法的人，想要度過生死輪迴之海的人， 聽到這美妙的響聲，都應當迅速聚集到這裡。』 當時，尊者阿難敲完犍椎后，來到世尊面前，頭面禮足，在一旁站立，對世尊說：『現在正是時候，唯愿世尊有何指示。』 這時，世尊告訴阿難說：『你依次坐下，如來自會知道時機。』這時，世尊坐在草座上，告訴眾比丘：『你們都應當坐在草座上。』 眾比丘回答說：『是的，世尊！』當時，眾比丘各自坐在草座上。 這時，世尊默默地觀察眾比丘后，便命令眾比丘說：『我現在想要接受歲數。我對於眾人沒有過錯嗎？也沒有犯身、口、意的過失嗎？』如來說完這些話后，眾比丘沉默不語。這時，又再三告訴眾比丘：『我現在想要接受歲數。然而我對於眾人沒有過錯嗎？』 這時，尊者舍利弗立刻從座位上站起來，長跪合掌，對世尊說：『眾比丘觀察如來，沒有身、口、意的過失。
English version Paccekabuddhas do not have this practice, they have no years, nor disciples. They depart alone, without companions, and do not preach the Dharma to others. When future Buddhas appear, their number will be as countless as the sands of the Ganges. They too will observe the years, just as the current Buddha, Gotama, does. At that time, Venerable Ananda, having heard these words, was overjoyed and could not contain himself. He immediately ascended the lecture hall, took up the gavel, and proclaimed: 'Today I strike the Tathagata's signal drum, all disciples of the Tathagata should gather together.' Then, he spoke this verse: 'Having subdued the enemy of demonic power, having eliminated defilements, with nothing remaining, Striking the gavel in the open, the bhikkhus, hearing, should gather. All who wish to hear the Dharma, who wish to cross the sea of birth and death, Hearing this wonderful sound, should all quickly gather here.' At that time, Venerable Ananda, having struck the gavel, went to the World Honored One, bowed his head to his feet, stood to one side, and said to the World Honored One: 'Now is the time, may the World Honored One give whatever instruction is needed.' At that time, the World Honored One said to Ananda: 'You sit down in order, the Tathagata will know the time.' At that time, the World Honored One sat on a grass seat and said to the bhikkhus: 'You should all sit on grass seats.' The bhikkhus replied: 'Yes, World Honored One!' At that time, the bhikkhus each sat on a grass seat. At that time, the World Honored One, having silently observed the bhikkhus, then commanded the bhikkhus: 'I now wish to observe the years. Do I have any faults towards the assembly? Have I not transgressed in body, speech, or mind?' After the Tathagata spoke these words, the bhikkhus remained silent. Then, he again asked the bhikkhus three times: 'I now wish to observe the years. However, do I have any faults towards the assembly?' At that time, Venerable Sariputta immediately rose from his seat, knelt with his palms together, and said to the World Honored One: 'The assembly of bhikkhus observes the Tathagata, and there are no faults in body, speech, or mind.'
。所以然者，世尊今日不度者度，不脫者脫，不般涅槃者令般涅槃，無救者為作救護，盲者作眼目，為病者作大醫王，三界獨尊無能及者，最尊、最上，未起道意者使發道意，眾人未寤尊令寤之，未聞法者使令聞之，為迷者作徑路，恒以正法；以此事緣，如來無咎于眾人，亦無身、口、意過。」
是時，舍利弗白世尊言：「我今向如來自陳，然無咎于如來及比丘僧乎？」
世尊告曰：「汝今，舍利弗！都無身、口、意所作非行。所以然者，汝今智慧無能及者，種種智慧、無量智慧、無邊之智、無與等智、疾智、捷智、甚深之智、平等之智，少欲知足，樂靜之處，多諸方便，念不錯亂，總持三昧，根原具足：戒成就、三昧成就、智慧成就、解脫成就、解脫見慧成就，勇悍能忍，所說無惡，不為非法，心性庠序，不行卒暴。猶如轉輪聖王最大太子，當紹王位，轉於法輪。舍利弗亦如是，轉于無上法輪，諸天、世人及龍、鬼、魔、若魔天，本所不轉，汝今所說，常如法義，未曾違理。」
是時，舍利弗白佛言：「此五百比丘盡當受歲。此五百人盡無咎于如來乎？」
世尊告曰：「亦不責此五百比丘身、口、意行
現代漢語譯本：之所以如此，是因為世尊今日度化那些未被度化的人，解脫那些未被解脫的人，使那些未般涅槃的人進入般涅槃，為無救之人提供救護，為盲人提供眼睛，為病人提供偉大的醫王，在三界中獨一無二，無人能及，最為尊貴、至高無上。他使那些未生起道心的人生起道心，使那些未覺悟的人覺悟，使那些未聞法的人聽聞佛法，為迷途之人指引道路，始終以正法教導。因為這些緣故，如來對眾人沒有過失，也沒有身、口、意上的過錯。 當時，舍利弗對世尊說：『我現在要向如來陳述，但對如來和比丘僧團沒有過錯吧？』 世尊告訴他說：『你現在，舍利弗！完全沒有身、口、意所做的非正當行爲。之所以如此，是因為你現在的智慧無人能及，擁有種種智慧、無量智慧、無邊之智、無與倫比之智、快速之智、敏捷之智、甚深之智、平等之智，少欲知足，喜歡安靜的地方，有很多方便法門，念頭不散亂，總持三昧，根基完備：戒律成就、三昧成就、智慧成就、解脫成就、解脫知見成就，勇敢堅忍，所說沒有惡語，不做非法之事，心性平和，不急躁。就像轉輪聖王最年長的太子，將要繼承王位，轉動法輪一樣。舍利弗也是如此，轉動無上法輪，諸天、世人以及龍、鬼、魔、魔天，原本不能轉動的，你現在所說的，始終符合法義，從未違背真理。』 當時，舍利弗對佛說：『這五百比丘都將接受歲數。這五百人對如來也沒有過錯吧？』 世尊告訴他說：『也不會責怪這五百比丘的身、口、意行為。』
English version: The reason for this is that the World Honored One today liberates those who have not been liberated, releases those who have not been released, causes those who have not entered Nirvana to enter Nirvana, provides protection for the helpless, gives sight to the blind, serves as a great physician for the sick, is unique and unmatched in the three realms, the most honored and supreme. He causes those who have not generated the aspiration for the path to generate it, awakens those who have not awakened, enables those who have not heard the Dharma to hear it, guides the lost, and always teaches with the righteous Dharma. Because of these reasons, the Tathagata has no fault towards the multitude, nor any errors in body, speech, or mind. At that time, Shariputra said to the World Honored One, 'I now wish to make a statement to the Tathagata, but I have no fault towards the Tathagata and the Sangha, do I?' The World Honored One told him, 'You now, Shariputra! Have absolutely no improper actions done by body, speech, or mind. The reason for this is that your wisdom is unmatched, possessing various wisdoms, immeasurable wisdom, boundless wisdom, incomparable wisdom, swift wisdom, quick wisdom, profound wisdom, and equal wisdom. You are content with few desires, enjoy quiet places, have many skillful means, your thoughts are not scattered, you maintain samadhi, and your roots are complete: you have achieved precepts, samadhi, wisdom, liberation, and the wisdom of liberation. You are brave and enduring, your words are without malice, you do not engage in unlawful actions, your nature is peaceful, and you are not impulsive. Just like the eldest prince of a wheel-turning king, who will inherit the throne and turn the wheel of Dharma, Shariputra is also like this, turning the unsurpassed wheel of Dharma. What the gods, humans, dragons, ghosts, demons, and demon gods could not turn before, what you now speak is always in accordance with the Dharma, and has never violated the truth.' At that time, Shariputra said to the Buddha, 'These five hundred monks will all receive seniority. Do these five hundred people have no fault towards the Tathagata?' The World Honored One told him, 'Nor will I blame these five hundred monks for their actions of body, speech, or mind.'
。所以然者，此舍利弗大眾之中極為清凈，無有瑕穢，今此眾中最小下坐，得須陀洹道，必當上及不退轉法；以是之故，我不怨責此眾。」
爾時，多耆奢在此眾中即從坐起，前至世尊所，頭面禮足，白世尊言：「我今堪任欲有所論。」
世尊告曰：「欲有所說，今正是時。」
多耆奢即于佛前嘆佛及比丘僧，而說此偈：
「十五清凈日， 五百比丘集， 諸結縛悉解， 無愛更不生。 轉輪大聖王， 群臣所圍繞， 普遍諸世界， 天上及世間。 大將人中尊， 為人作導師， 弟子樂徒從， 三達六通徹。 皆是真佛子， 無有塵垢者， 能斷欲愛刺， 今日自歸命。」
爾時，世尊可多耆奢所說。是時，多耆奢作是念：「如來今日可我所說。」歡喜踴躍，不能自勝，即從坐起，禮佛卻退，還就本位。
爾時，世尊告諸比丘：「我聲聞中第一造偈弟子，所謂多耆奢比丘是。所說無疑難，亦是多耆奢比丘是也。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在羅閱城迦蘭陀竹園所，與大比丘眾五百人俱。
爾時，三十三天有一天子，身形有五死瑞應
現代漢語譯本：之所以如此，是因為舍利弗的這個僧團非常清凈，沒有任何瑕疵。現在這個僧團中，最年輕的下座比丘，已經證得了須陀洹果位，必定會向上修行直至證得不退轉的境界。正因如此，我才不責備這個僧團。 當時，多耆奢在這個僧團中，立即從座位上站起來，走到世尊面前，頭面頂禮佛足，對世尊說：『我現在可以發表一些看法。』 世尊告訴他：『想說什麼，現在正是時候。』 多耆奢隨即在佛前讚歎佛陀和比丘僧團，並說了這首偈頌： 『十五清凈日，五百比丘集，諸結縛悉解，無愛更不生。 轉輪大聖王，群臣所圍繞，普遍諸世界，天上及世間。 大將人中尊，為人作導師，弟子樂徒從，三達六通徹。 皆是真佛子，無有塵垢者，能斷欲愛刺，今日自歸命。』 當時，世尊認可了多耆奢所說的話。這時，多耆奢心想：『如來今天認可了我所說的話。』他歡喜雀躍，不能自已，立即從座位上站起來，禮拜佛陀後退下，回到自己的座位。 當時，世尊告訴眾比丘：『我的聲聞弟子中，最擅長作偈的弟子，就是多耆奢比丘。所說的話沒有疑問和困難的，也是多耆奢比丘。』 當時，眾比丘聽了佛陀所說，歡喜地奉行。 （六） 我聽到是這樣： 一時，佛陀在王舍城迦蘭陀竹園，與五百位大比丘在一起。 當時，三十三天有一位天子，身上出現了五種死亡的預兆。
English version: The reason for this is that this assembly of Shariputra is extremely pure, without any flaws. Now, the youngest and lowest-seated monk in this assembly has attained the state of Srotapanna (stream-enterer), and will surely progress upwards to the state of non-regression. Because of this, I do not blame this assembly. At that time, Tagishya, who was in this assembly, immediately rose from his seat, went before the World Honored One, bowed his head to the ground at the Buddha's feet, and said to the World Honored One, 'I am now capable of expressing some views.' The World Honored One told him, 'If you wish to say something, now is the right time.' Tagishya then praised the Buddha and the assembly of monks before the Buddha, and spoke this verse: 'On the fifteenth pure day, five hundred monks gather, all fetters are untied, no more love is born. The great holy king who turns the wheel, surrounded by his ministers, pervades all worlds, in heaven and on earth. The great general, the honored one among men, acts as a guide for people, his disciples gladly follow, with three understandings and six penetrations. All are true sons of the Buddha, without any defilement, able to cut off the thorns of desire, today they take refuge in themselves.' At that time, the World Honored One approved of what Tagishya had said. At this time, Tagishya thought, 'The Tathagata has today approved of what I have said.' He was overjoyed and could not contain himself, immediately rose from his seat, bowed to the Buddha, retreated, and returned to his original place. At that time, the World Honored One told the monks, 'Among my disciples who are hearers, the foremost disciple in composing verses is the monk Tagishya. The one whose words are without doubt or difficulty is also the monk Tagishya.' At that time, the monks, having heard what the Buddha had said, joyfully practiced it. (6) Thus have I heard: At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha, together with a great assembly of five hundred monks. At that time, a deva from the Thirty-three Heavens had five signs of death appearing on his body.
。云何為五？一者華冠自萎，二者衣裳垢坋，三者腋下流汗，四者不樂本位，五者玉女違叛。爾時，彼天子愁憂苦惱，捶胸嘆息。時，釋提桓因聞此天子愁憂苦惱，捶胸嘆息，便敕一天子：「此何等音聲，乃徹此間？」
彼天子報言：「天子當知，今有一天子，命將欲終，有五死瑞應：一者華冠自萎，二者衣裳垢坋，三者腋下流汗，四者不樂本位，五者玉女違叛。」
爾時，釋提桓因往至彼欲終天子所，語彼天子言：「汝今何故愁憂苦惱，乃至於斯？」
天子報言：「尊者因提，那得不愁憂苦惱，命將欲終，有五死怪，華萎，衣裳垢膩，腋下流汗，不樂本處，玉女違叛，今此七寶宮殿悉當忘失，及五百玉女亦當星散，我所食甘露者今無氣味。」
是時，釋提桓因語彼天子言：「汝豈不聞如來說偈乎？
「一切行無常， 生者必有死， 不生則不死， 此滅為最樂。
「汝今何故愁憂乃至於斯，一切行無常之物，欲使有常者，此事不然。」
天子報言：「云何，天帝！我那得不愁憂，我今天身清凈無瑕穢，光喻日月，靡所不照；舍此身已，當生羅閱城中豬腹中生，生恒食屎，死時為刀所割
現代漢語譯本：什麼是五種衰敗的徵兆呢？第一是頭上的花冠自己枯萎，第二是身上的衣服變得污穢，第三是腋下流汗，第四是不喜歡自己原來的位置，第五是玉女們離他而去。那時，那位天子感到憂愁苦惱，捶胸嘆息。當時，釋提桓因聽到這位天子憂愁苦惱，捶胸嘆息的聲音，就命令一位天子說：『這是什麼聲音，竟然傳到這裡？』 那位天子回答說：『天子您應該知道，現在有一位天子，壽命將要終結，出現了五種死亡的徵兆：第一是頭上的花冠自己枯萎，第二是身上的衣服變得污穢，第三是腋下流汗，第四是不喜歡自己原來的位置，第五是玉女們離他而去。』 當時，釋提桓因前往那位將要死亡的天子那裡，對那位天子說：『你現在為什麼憂愁苦惱，竟然到了這種地步？』 天子回答說：『尊者因提，我怎麼能不憂愁苦惱呢？我的壽命將要終結，出現了五種死亡的怪異徵兆，花冠枯萎，衣服污穢，腋下流汗，不喜歡原來的位置，玉女們離我而去，現在這七寶宮殿都將失去，以及五百位玉女也將離散，我所吃的甘露現在也失去了味道。』 這時，釋提桓因對那位天子說：『你難道沒有聽如來說過偈語嗎？』 『一切行為都是無常的，有生就必定有死，不生就不會死，這種滅盡才是最快樂的。』 『你現在為什麼憂愁到這種地步，一切行為都是無常的事物，想要讓它變成永恒，這是不可能的。』 天子回答說：『為什麼，天帝！我怎麼能不憂愁呢？我現在的身體清凈沒有瑕疵，光芒像太陽和月亮一樣，沒有照不到的地方；捨棄這個身體之後，將要出生在羅閱城中豬的肚子里，出生后一直吃糞便，死的時候會被刀割。』
English version: What are the five signs? First, the flower crown withers by itself; second, the clothes become soiled; third, sweat flows from the armpits; fourth, one dislikes their original position; fifth, the jade maidens depart. At that time, that celestial being felt sorrow and distress, beating his chest and sighing. Then, Śakra, lord of the gods, heard this celestial being's sorrow and distress, beating his chest and sighing, and commanded a celestial being: 'What is this sound that has reached here?' That celestial being replied: 'Celestial lord, you should know that now there is a celestial being whose life is about to end, and five signs of death have appeared: first, the flower crown withers by itself; second, the clothes become soiled; third, sweat flows from the armpits; fourth, one dislikes their original position; fifth, the jade maidens depart.' At that time, Śakra, lord of the gods, went to the celestial being who was about to die and said to that celestial being: 'Why are you now so sorrowful and distressed, to such an extent?' The celestial being replied: 'Venerable Indra, how can I not be sorrowful and distressed? My life is about to end, and five strange signs of death have appeared: the flower crown withers, the clothes are soiled, sweat flows from the armpits, I dislike my original position, and the jade maidens have departed. Now, this seven-jeweled palace will all be lost, and the five hundred jade maidens will also scatter. The nectar that I eat now has no taste.' At this time, Śakra, lord of the gods, said to that celestial being: 'Have you not heard the verse spoken by the Tathagata?' 'All conditioned things are impermanent; those who are born must die; if there is no birth, there is no death; this cessation is the greatest happiness.' 'Why are you now so sorrowful to such an extent? All conditioned things are impermanent; to want them to be permanent is not possible.' The celestial being replied: 'Why, Lord of the Gods! How can I not be sorrowful? My present body is pure and without blemish, its light is like the sun and moon, shining everywhere; after abandoning this body, I will be born in the belly of a pig in the city of Rajagriha, and after birth, I will constantly eat feces, and when I die, I will be cut by a knife.'
。」
是時，釋提桓因語彼天子言：「汝今可自歸佛、法、眾，若當爾時，便不墮三惡趣。」
是時，天子報言：「豈當以歸三尊，不墮三惡趣乎？」
釋提桓因曰：「如是，天子！其有自歸三尊者，終不墮三惡趣也。如來亦說此偈：
「『諸有自歸佛， 不墮三惡趣， 盡漏處天人， 便當至涅槃。』」
爾時，彼天問釋提桓因：「今如來竟為所在？」
釋提桓因曰：「今如來在摩竭國羅閱城中，迦蘭陀竹園所，與大比丘眾五百人俱。」
天子報言：「我今無有此力，可得至彼覲省如來。」
釋提桓因報言：「天子當知，右膝著地，長跪叉手，向下方界，而作是說：『唯愿世尊善觀察之，今在垂窮之地，愿矜愍之！今自歸三尊，如來無所著。』」
是時，彼天子隨釋提桓因言，即便長跪向下方，自稱姓名，自歸佛、法、眾，盡其形壽為真佛子，非用天子。如是，至三說此語已，不復處豬胎，乃當更生長者家。
是時，彼天見此緣已，即向釋提桓因而說此偈：
「善緣非惡緣， 為法非為財， 導引以正道， 此者尊所嘆。 蒙尊不墮惡， 豬胎甚難因， 自察生長者， 因彼當見佛
當時，釋提桓因對那位天子說：『你現在可以皈依佛、法、僧，如果那樣做，就不會墮入三惡道。』 當時，天子回答說：『難道皈依三寶，就不會墮入三惡道嗎？』 釋提桓因說：『是的，天子！凡是皈依三寶的人，最終都不會墮入三惡道。如來也說過這首偈：』 『凡是皈依佛的人，就不會墮入三惡道，斷盡煩惱的天人，便會到達涅槃。』 當時，那位天子問釋提桓因：『現在如來究竟在哪裡？』 釋提桓因說：『現在如來在摩竭國的王舍城中，迦蘭陀竹園那裡，與五百位大比丘在一起。』 天子回答說：『我現在沒有能力，可以去那裡覲見如來。』 釋提桓因回答說：『天子應當知道，右膝著地，長跪合掌，面向下方，這樣說：』唯愿世尊善加觀察，我現在處於垂死之地，希望您能憐憫我！我現在皈依三寶，如來無所執著。』 當時，那位天子聽從釋提桓因的話，立即長跪面向下方，自報姓名，皈依佛、法、僧，盡其一生都做真正的佛子，而不是天子。這樣，說了三遍之後，就不再處於豬胎，而是將要轉生到長者家中。 當時，那位天子看到這個因緣后，就對釋提桓因說了這首偈： 『善緣不是惡緣，是爲了法而不是爲了財，引導走上正道，這是尊者所讚歎的。蒙受尊者的恩惠，沒有墮入惡道，豬胎的因緣實在太難了，自己觀察到將要轉生到長者家，因此將要見到佛陀。』
At that time, Śakra, lord of the gods, said to that deva, 'You should now take refuge in the Buddha, the Dharma, and the Sangha. If you do so, you will not fall into the three evil realms.' At that time, the deva replied, 'Is it really the case that by taking refuge in the Three Jewels, one will not fall into the three evil realms?' Śakra said, 'Yes, deva! Those who take refuge in the Three Jewels will ultimately not fall into the three evil realms. The Tathagata has also spoken this verse:' 'Those who take refuge in the Buddha will not fall into the three evil realms; those heavenly beings who have exhausted their outflows will reach Nirvana.' At that time, that deva asked Śakra, 'Where exactly is the Tathagata now?' Śakra said, 'The Tathagata is now in the city of Rajagriha in Magadha, at the Kalanda Bamboo Grove, together with five hundred great bhikshus.' The deva replied, 'I do not have the power to go there and pay homage to the Tathagata.' Śakra replied, 'Deva, you should know that you should kneel on your right knee, clasp your hands, and face downwards, saying: 'May the World Honored One observe me well. I am now in a place of imminent death, I hope you will have compassion on me! I now take refuge in the Three Jewels, the Tathagata is without attachment.' At that time, that deva followed Śakra's words, immediately knelt facing downwards, stated his name, took refuge in the Buddha, the Dharma, and the Sangha, and for the rest of his life became a true disciple of the Buddha, not a deva. Having said this three times, he was no longer in a pig's womb, but was about to be reborn into the home of an elder. At that time, that deva, having seen this cause and condition, then spoke this verse to Śakra: 'Good causes are not bad causes, it is for the Dharma and not for wealth, guiding one onto the right path, this is what the Venerable One praises. Having received the Venerable One's grace, I did not fall into the evil realms, the cause of the pig's womb was very difficult, observing myself, I will be reborn into the home of an elder, and therefore I will see the Buddha.'
。」
是時，天子隨時壽長短，生羅閱城中大長者家。是時，長者婦自知有娠，十月欲滿，生一男兒，端正無雙，世之希有。是時，釋提桓因以知此兒向十歲，數數往告：「汝可憶本所作緣本，自言：『我當因彼見佛。』今正是時，可見世尊；若不往者，后必有悔。」
是時，尊者舍利弗到時，著衣持缽，入羅閱城乞食，漸漸往至彼長者家，在門外靜然而住。
爾時，長者子見舍利弗著衣持缽，容貌殊特，見已，便往至舍利弗前，而作是說：「汝今是誰？為誰弟子？為行何法？」
舍利弗言：「我師出釋種，于中出家學道，師名如來、至真、等正覺，恒從彼受法。」
是時，小兒即向舍利弗，而說此偈：
「尊今靜然立， 持缽容貌整， 今欲求何等？ 與誰在此住？」
是時，舍利弗復以偈報曰：
「我今不求財， 非食非服飾， 故來為汝故， 善察聽我語。 憶汝本所說， 天上言誓時， 人中當見佛， 故來相告耳。 諸佛出興難， 說法亦復然， 人身不可獲， 亦如優曇花。 汝今隨我來， 俱覲如來容， 必當為汝說， 至要之善趣。」
是時，長者子聞舍利弗語已，即往至父母所，頭面禮足，在一面立
現代漢語譯本 當時，天子的壽命隨著時間長短而變化，（這個孩子）出生在羅閱城中一個大長者的家中。當時，長者的妻子知道自己懷了身孕，十個月快滿了，生下了一個男孩，相貌端正無雙，世間罕見。當時，釋提桓因知道這個孩子將滿十歲，多次前去告訴他：『你應當回憶起你過去所作的因緣，自己曾說過：』我應當因此見到佛陀。『現在正是時候，可以去見世尊；如果現在不去，以後必定會後悔。』 當時，尊者舍利弗到了乞食的時間，穿上衣服，拿著缽，進入羅閱城乞食，漸漸來到那位長者的家，在門外安靜地站著。 那時，長者的兒子看見舍利弗穿著衣服，拿著缽，容貌非常特別，看見后，就走到舍利弗面前，這樣說道：『你現在是誰？是誰的弟子？修行什麼法？』 舍利弗說：『我的老師出自釋迦種族，我在其中出家學道，老師的名字是如來、至真、等正覺，我一直從他那裡接受教法。』 當時，小兒就向舍利弗，說了這首偈語： 『尊者現在安靜地站立，拿著缽，容貌整潔，現在想要尋求什麼？和誰住在這裡？』 當時，舍利弗又用偈語回答說： 『我今天不求財物，不是爲了食物也不是爲了服飾，我來這裡是爲了你的緣故，仔細聽我的話。回憶你過去所說，在天上發誓的時候，在人間應當見到佛陀，所以我來告訴你。諸佛出現世間很難，說法也是這樣，得到人身不容易，就像優曇花一樣稀有。你現在跟我來，一起去拜見如來的容貌，他必定會為你講述，最重要最美好的去處。』 當時，長者的兒子聽了舍利弗的話后，就走到父母那裡，頭面禮足，站在一邊。
English version At that time, the lifespan of the emperor varied with time, and (this child) was born into the family of a great elder in Rajagriha. At that time, the elder's wife knew she was pregnant, and when ten months were almost up, she gave birth to a boy, whose appearance was uniquely handsome, rare in the world. At that time, Sakra, knowing that this child was about to turn ten, went to him several times to tell him: 'You should recall the causes and conditions you made in the past, you yourself said: 'I should see the Buddha because of this.' Now is the right time, you can go see the World Honored One; if you don't go now, you will surely regret it later.' At that time, the Venerable Sariputra arrived at the time for begging for food, put on his robes, and holding his bowl, entered Rajagriha to beg for food, gradually arriving at the house of that elder, standing quietly outside the door. At that time, the elder's son saw Sariputra wearing robes and holding a bowl, his appearance was very special, and after seeing him, he went to Sariputra and said: 'Who are you now? Whose disciple are you? What Dharma do you practice?' Sariputra said: 'My teacher comes from the Sakya clan, I left home to study the Way among them, my teacher's name is Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, and I always receive the Dharma from him.' At that time, the boy then spoke this verse to Sariputra: 'Venerable one, you stand quietly now, holding your bowl, your appearance is neat, what do you seek now? And with whom do you dwell here?' At that time, Sariputra replied with a verse: 'Today I do not seek wealth, not for food nor for clothing, I came here for your sake, listen carefully to my words. Recall what you said in the past, when you made a vow in the heavens, that you should see the Buddha in the human world, so I came to tell you. It is difficult for Buddhas to appear in the world, and it is the same for teaching the Dharma, it is not easy to obtain a human body, it is as rare as the Udumbara flower. Now you come with me, let us together see the appearance of the Tathagata, he will surely tell you, the most important and best destination.' At that time, after the elder's son heard Sariputra's words, he went to his parents, bowed his head to their feet, and stood to one side.
。是時，長者子白父母言：「唯愿聽許，至世尊所，承事禮敬，問訊康強。」
父母報曰：「今正是時。」
長者子即集香花及好白㲲，共尊者舍利弗，相隨往至世尊所，頭面禮足，在一面住。
爾時，舍利弗白世尊言：「此長者子居此羅閱城中，不識三尊，唯愿世尊善與說法，令得度脫。」
是時，長者子遙見世尊威容端正，諸根寂靜，有三十二相、八十種好，莊嚴其身，亦如須彌山王，面如日月，視之無厭。前進禮足，在一面住。爾時，長者子即以香華散如來上，復以新白㲲奉上如來，頭面禮足，在一面住。
是時，世尊漸與說法，所謂論者：施論、戒論、生天之論，欲不凈，漏為是大患，出家為要。是時，世尊以知小兒心開意解，諸佛世尊常所說法：苦、習、盡、道，是時世尊盡與彼長者子說。
是時，長者子即于坐上，諸塵垢盡，得法眼凈，無復瑕穢。是時，長者子即從坐起，頭面禮足，白世尊言：「唯愿世尊聽使出家，得作沙門。」
世尊告曰：「夫為道者，不辭父母，不得作沙門。」
是時，長者子白世尊言：「要當使父母聽許。」
世尊告曰：「今正是時。」
爾時，長者子即從坐起，頭面禮足，便退而去
現代漢語譯本：當時，長者的兒子對父母說：『我只希望你們允許我到世尊那裡去，侍奉禮敬，問候安康。』 父母回答說：『現在正是時候。』 長者的兒子就準備了香花和上好的白色細布，與尊者舍利弗一起，前往世尊所在的地方，頂禮佛足，在一旁站立。 這時，舍利弗對世尊說：『這位長者的兒子居住在這王舍城中，不認識佛法僧三寶，希望世尊能為他好好說法，使他得以解脫。』 當時，長者的兒子遠遠地看見世尊威儀容貌端正，諸根寂靜，有三十二種殊勝的相貌、八十種美好的特徵，莊嚴他的身體，就像須彌山王一樣，面容如同日月，看他不會感到厭倦。他走上前去頂禮佛足，在一旁站立。這時，長者的兒子就將香花散在如來身上，又將新的白色細布奉獻給如來，頂禮佛足，在一旁站立。 這時，世尊逐漸地為他說法，所說的內容是：佈施的道理、持戒的道理、往生天界的道理，以及慾望是不清凈的，煩惱是很大的禍患，出家是重要的修行。這時，世尊知道這孩子心意已經開解，就為他宣說了諸佛世尊常說的道理：苦、集、滅、道。這時，世尊將這些道理都告訴了長者的兒子。 當時，長者的兒子就在座位上，所有的塵垢都消除了，得到了清凈的法眼，不再有任何瑕疵。這時，長者的兒子就從座位上站起來，頂禮佛足，對世尊說：『我只希望世尊允許我出家，成為沙門。』 世尊告訴他說：『想要修道的人，不稟告父母，是不能出家做沙門的。』 這時，長者的兒子對世尊說：『我一定要讓父母允許。』 世尊告訴他說：『現在正是時候。』 當時，長者的兒子就從座位上站起來，頂禮佛足，然後退了出去。
English version: At that time, the elder's son said to his parents, 'I only wish that you would allow me to go to the World Honored One, to serve and pay respects, and to inquire about his well-being.' His parents replied, 'Now is the right time.' The elder's son then prepared fragrant flowers and fine white cloth, and together with the Venerable Sariputra, they went to where the World Honored One was. He bowed his head to the ground at the Buddha's feet and stood to one side. At that time, Sariputra said to the World Honored One, 'This elder's son lives in this city of Rajagriha and does not recognize the Three Jewels. I hope that the World Honored One will kindly teach him the Dharma so that he may attain liberation.' At that time, the elder's son saw from afar that the World Honored One's majestic appearance was dignified and upright, his senses were serene, he had the thirty-two marks and eighty minor characteristics, adorning his body, like Mount Sumeru, his face like the sun and moon, and looking at him was never tiring. He went forward, bowed his head to the ground at the Buddha's feet, and stood to one side. At that time, the elder's son scattered fragrant flowers on the Tathagata, and then offered new white cloth to the Tathagata, bowed his head to the ground at the Buddha's feet, and stood to one side. At that time, the World Honored One gradually taught him the Dharma, speaking about the principles of giving, the principles of keeping precepts, the principles of being born in the heavens, that desire is impure, that defilements are a great calamity, and that leaving home is essential. At that time, the World Honored One knew that the child's mind was open and understanding, so he taught him the Dharma that all Buddhas and World Honored Ones always teach: suffering, its cause, its cessation, and the path. At that time, the World Honored One fully explained these principles to the elder's son. At that time, the elder's son, while still seated, had all his defilements removed, attained the pure Dharma eye, and was without any blemishes. At that time, the elder's son rose from his seat, bowed his head to the ground at the Buddha's feet, and said to the World Honored One, 'I only wish that the World Honored One would allow me to leave home and become a Shramana.' The World Honored One said, 'One who seeks the Way, without informing their parents, cannot become a Shramana.' At that time, the elder's son said to the World Honored One, 'I must obtain my parents' permission.' The World Honored One said, 'Now is the right time.' At that time, the elder's son rose from his seat, bowed his head to the ground at the Buddha's feet, and then withdrew.
。還至所在，白父母言：「唯愿聽許，得作沙門。」
父母報言：「我等今日唯有一子，然家中生業饒財多寶，行沙門法，甚為不易。」
長者子報言：「如來出世，億劫乃有，甚不可遇，時時乃出耳。亦如優曇缽華時時乃有耳。如來亦復如是，億劫乃出耳。」
是時，長者子父母各共嘆息而作是言：「今正是時，隨汝所宜。」
是時，長者子頭面禮足，便辭而去。往至世尊所，頭面禮足，在一面立。爾時，彼長者子白世尊言：「父母見聽，唯愿世尊聽使作道。」
爾時，世尊告舍利弗：「汝今度此長者子使作沙門。」
舍利弗對曰：「如是。世尊！」爾時，舍利弗從佛受教。度作沙彌，日日教誨。
是時，彼沙彌在閑靜處而自克修，所以族姓子出家學道，剃除鬚髮，修無上梵行者，欲得離苦。是時，沙彌即成阿羅漢，往至世尊所，頭面禮足，白世尊言：「我今已見佛聞法，都無有疑。」
世尊告曰：「汝今云何見佛聞法而無狐疑？」
沙彌白佛言：「色者無常，無常者即是苦，苦者是無我，無我者即是空，空者非有、非不有，亦復無我
現代漢語譯本：他回到家中，告訴父母說：『我只希望你們能允許我，讓我出家做沙門。』 父母回答說：『我們現在只有一個兒子，而且家中產業豐厚，財富眾多，修行沙門之法，實在不容易。』 長者子回答說：『如來出世，億劫才會有一次，非常難遇到，只是偶爾才會出現。也像優曇缽花一樣，只是偶爾才會出現。如來也是這樣，億劫才會出現一次。』 這時，長者子的父母都嘆息著說：『現在正是時候，隨你所愿吧。』 這時，長者子向父母叩頭行禮，便告辭離去。他來到世尊那裡，叩頭行禮，站在一旁。那時，長者子對世尊說：『父母已經允許我了，只希望世尊也允許我出家修行。』 那時，世尊告訴舍利弗：『你現在度這位長者子出家做沙門吧。』 舍利弗回答說：『是的，世尊！』那時，舍利弗接受佛的教誨，度他出家做了沙彌，每天教導他。 這時，這位沙彌在清靜的地方自我修行，他之所以出身名門卻出家學道，剃除鬚髮，修無上梵行，是爲了脫離痛苦。這時，沙彌就成了阿羅漢，他來到世尊那裡，叩頭行禮，對世尊說：『我現在已經見佛聞法，心中沒有任何疑惑了。』 世尊問他說：『你現在是如何見佛聞法而沒有疑惑的呢？』 沙彌對佛說：『色是無常的，無常的就是苦，苦的就是無我，無我的就是空，空是非有非無，也是無我的。』
English version: He returned home and told his parents, 'I only wish that you would allow me to become a Shramana.' His parents replied, 'We have only one son today, and our family has abundant property and many treasures. Practicing the Shramana's way is truly not easy.' The elder's son replied, 'The Tathagata appears in the world only once in countless eons, and is very difficult to encounter, only appearing occasionally. It is like the Udumbara flower, which only appears occasionally. The Tathagata is also like this, appearing only once in countless eons.' At this time, the elder's son's parents both sighed and said, 'Now is the right time, do as you wish.' At this time, the elder's son bowed his head to the ground in respect to his parents, then took his leave. He went to where the World Honored One was, bowed his head to the ground in respect, and stood to one side. At that time, the elder's son said to the World Honored One, 'My parents have given their permission, I only wish that the World Honored One would also allow me to leave home and practice.' At that time, the World Honored One said to Shariputra, 'You should now ordain this elder's son to become a Shramana.' Shariputra replied, 'Yes, World Honored One!' At that time, Shariputra received the Buddha's teaching. He ordained him as a Shramanera and taught him daily. At this time, this Shramanera was in a quiet place, cultivating himself. The reason why a son of a noble family would leave home to study the Way, shave his head and beard, and practice the supreme Brahma conduct, was to escape suffering. At this time, the Shramanera became an Arhat. He went to where the World Honored One was, bowed his head to the ground in respect, and said to the World Honored One, 'I have now seen the Buddha and heard the Dharma, and I have no doubts at all.' The World Honored One asked him, 'How is it that you have seen the Buddha and heard the Dharma and have no doubts?' The Shramanera said to the Buddha, 'Form is impermanent, what is impermanent is suffering, what is suffering is without self, what is without self is empty, and emptiness is neither existent nor non-existent, and is also without self.'
。如是智者所覺知；痛、想、行、識無常，無常者是苦，苦者無我，無我者是空，空者非有、非不有，此智者所覺知，此盛陰無常、苦、空、無我、非有，多諸苦惱，不可療治，恒臭處，不可久保，悉觀無有我，今日觀察此法，便為見如來已。」
世尊告曰：「善哉！善哉！沙彌！即聽汝為大沙門。」
爾時，彼沙彌聞佛所說，歡喜奉行。
（七）
聞如是：
一時，尊者那羅陀在波羅梨國長者竹林中。
爾時，文茶王第一夫人而取命終，王甚愛敬，念未曾去懷。是時，有一人至王所，而白王言：「大王當知，第一夫人今已命終。」
是時，王聞夫人無常，即懷愁憂，告來人曰：「汝速輿夫人死屍，著麻油中，使我見之。」
是時，彼人受王教命，即往持夫人身，著麻油中。
爾時，王聞夫人逝喪，極懷愁惱，不食不飲，復不持法，不理王事。
是時，左右有一人名曰善念，恒與大王執劍，白大王曰：「大王當知，此國界中有沙門，名那羅陀，得阿羅漢，有大神足，博識多知，無事不練，辯才勇慧，語常含笑。愿王當往至彼，聽其說法。若王聞法，無復愁憂苦惱。」
王報之曰：「善哉！善哉！善說此語。汝今，善念！先往語彼沙門
現代漢語譯本：正如智者所覺知的那樣；感受、思想、行為、意識都是無常的，無常的事物是痛苦的，痛苦的事物是無我的，無我的事物是空性的，空性既非存在也非不存在。這是智者所覺知的。這五蘊是無常的、痛苦的、空性的、無我的、非存在的，充滿了各種苦惱，無法治癒，總是污穢的，不能長久保持。一切都應被視為無我。今天觀察到這個真理，就等於見到了如來。' 世尊說道：'好啊！好啊！沙彌！我這就允許你成為大沙門。' 當時，那位沙彌聽了佛陀所說，歡喜地接受並實行。 （七） 我聽聞是這樣的： 一時，尊者那羅陀在波羅梨國一位長者的竹林中。 當時，文茶王的第一夫人去世了，國王非常愛她，思念之情從未消退。這時，有一個人來到國王那裡，告訴國王說：'大王應該知道，第一夫人現在已經去世了。' 當時，國王聽到夫人去世的訊息，感到非常悲傷，就告訴來人說：'你快把夫人的屍體放在麻油中，讓我看看她。' 當時，那個人接受了國王的命令，立刻去把夫人的屍體放在麻油中。 當時，國王聽到夫人去世的訊息，非常悲傷，不吃不喝，也不處理政事，不遵循佛法。 當時，國王身邊有一個名叫善念的人，經常為國王執劍，他告訴國王說：'大王應該知道，這個國家裡有一位沙門，名叫那羅陀，他已經證得阿羅漢果，具有大神力，博學多識，無所不通，辯才無礙，智慧過人，說話總是帶著微笑。希望大王能去拜訪他，聽他說法。如果大王聽了佛法，就不會再有悲傷和痛苦了。' 國王回答說：'好啊！好啊！你說得很好。你現在，善念！先去告訴那位沙門'
English version: 'As the wise perceive; feeling, thought, action, and consciousness are impermanent. What is impermanent is suffering, what is suffering is without self, what is without self is empty, and emptiness is neither existent nor non-existent. This is what the wise perceive. These aggregates are impermanent, suffering, empty, without self, and non-existent, filled with various afflictions, incurable, always foul, and cannot be preserved for long. All should be seen as without self. Observing this truth today is equivalent to seeing the Tathagata.' The World Honored One said, 'Well said! Well said! Shramana! I now permit you to become a great Shramana.' At that time, the Shramana, having heard what the Buddha said, joyfully accepted and practiced it. (Seven) Thus have I heard: At one time, the Venerable Narada was in the bamboo grove of an elder in the country of Parali. At that time, the first wife of King Venda passed away. The king loved and respected her very much, and his longing for her never ceased. At this time, a person came to the king and told him, 'Your Majesty should know that the first wife has now passed away.' At that time, the king, upon hearing of his wife's impermanence, was filled with sorrow and told the messenger, 'Quickly place the corpse of my wife in sesame oil so that I may see her.' At that time, that person, having received the king's command, immediately went and placed the wife's body in sesame oil. At that time, the king, upon hearing of his wife's passing, was extremely sorrowful, neither eating nor drinking, nor upholding the Dharma, nor attending to affairs of state. At that time, there was a person named Good Thought among the king's attendants, who always carried a sword for the king. He said to the king, 'Your Majesty should know that in this kingdom there is a Shramana named Narada, who has attained Arhatship, possesses great supernatural powers, is learned and knowledgeable, is skilled in all matters, has eloquent speech, and is wise and always speaks with a smile. May the king go to visit him and listen to his teachings. If the king hears the Dharma, he will no longer have sorrow and suffering.' The king replied, 'Well said! Well said! You have spoken well. You, Good Thought! Go first and tell that Shramana'
。所以然者，夫轉輪聖王欲有所至，先當遣人，不先遣信而至者，此事不然。」
時，善念報曰：「如大王教。」即受王教，往至長者竹園中，至那羅陀所，頭面禮足，在一面立。
爾時，善念白尊者那羅陀言：「尊當知之，大王夫人今已命終，緣此苦惱，不食不飲，亦復不治王法、國事，今欲來覲省尊顏，唯愿善與說法，使王無復愁苦。」
那羅陀報言：「欲來者，今正是時。」
是時，善念已聞教令，即頭面禮足，便退而去。往至王所，而白王言：「已語沙門！王宜知之。」
是時，即敕善念：「汝速嚴駕寶羽之車，吾今欲往與沙門相見。」
是時，善念即嚴駕寶羽之車，前白王言：「嚴駕已辦，王知是時。」
是時，王乘寶羽之車，出城詣那羅陀所，步入長者竹園中。夫人王法，除五威容，舍著一面，至那羅陀所，頭面禮足，在一面坐。
是時，那羅陀告王曰：「大王當知，夢幻之法起于愁憂，泡沫之法及以雪揣而起愁憂，亦復不可以華法之想起于愁憂。所以然者，今有五事最不可得，是如來之所說也
現代漢語譯本：之所以這樣，是因為轉輪聖王想要去某個地方，應該先派人去，不事先派遣使者就直接到達，這是不合常理的。 當時，善念迴應說：『遵照大王的教誨。』隨即接受了王的命令，前往長者竹園，到了那羅陀那裡，頭面觸地行禮，站在一旁。 這時，善念對尊者那羅陀說：『尊者應當知道，大王的夫人現在已經去世了，因為這個悲傷，大王不吃不喝，也不處理朝政和國家事務，現在想要來拜見尊者，希望您能為大王說法，使他不再憂愁痛苦。』 那羅陀回答說：『想來就來吧，現在正是時候。』 這時，善念聽了那羅陀的指示，就頭面觸地行禮，然後退了出去。回到國王那裡，稟告說：『我已經告訴那位沙門了！大王您應該知道了。』 這時，國王就命令善念說：『你快點準備好寶羽之車，我現在要去和那位沙門見面。』 這時，善念就準備好了寶羽之車，上前稟告國王說：『車駕已經準備好了，請大王知曉。』 這時，國王乘坐寶羽之車，出城前往那羅陀所在的地方，步行進入長者竹園。他脫下王冠和王袍，放下五種威儀，放在一邊，來到那羅陀那裡，頭面觸地行禮，在一旁坐下。 這時，那羅陀告訴國王說：『大王應當知道，夢幻之法會引起憂愁，泡沫之法和雪團之法也會引起憂愁，同樣，也不應該因為花朵的短暫而引起憂愁。之所以這樣，是因為現在有五件事是最不可能得到的，這是如來所說的。』
English version: The reason for this is that when a Chakravarti king wishes to go somewhere, he should first send a messenger. It is not proper to arrive without first sending a messenger. At that time, Shan Nian replied, 'As Your Majesty instructs.' He then received the king's order and went to the elder's bamboo garden. Upon reaching Narada, he bowed his head to the ground in respect and stood to one side. Then, Shan Nian said to the Venerable Narada, 'Venerable one, you should know that the king's wife has now passed away. Because of this grief, the king neither eats nor drinks, nor does he attend to matters of state. He now wishes to come and see you. I hope you can preach to the king and relieve him of his sorrow and suffering.' Narada replied, 'If he wishes to come, now is the right time.' At that time, Shan Nian, having heard Narada's instructions, bowed his head to the ground in respect and then withdrew. He returned to the king and reported, 'I have already told the Shramana! Your Majesty should know.' Then, the king ordered Shan Nian, 'Quickly prepare the jeweled chariot with feathered wings, for I now wish to go and meet with the Shramana.' At that time, Shan Nian prepared the jeweled chariot with feathered wings and went before the king, saying, 'The chariot is ready, Your Majesty, please be aware of the time.' Then, the king rode in the jeweled chariot with feathered wings, left the city, and went to where Narada was. He walked into the elder's bamboo garden. He removed his crown and royal robes, set aside his five dignities, and placed them to one side. He went to Narada, bowed his head to the ground in respect, and sat to one side. Then, Narada said to the king, 'Your Majesty should know that the nature of dreams causes sorrow, the nature of bubbles and snowballs also causes sorrow, and likewise, one should not be sorrowful because of the fleeting nature of flowers. The reason for this is that there are now five things that are most unattainable, as the Tathagata has said.'
。云何為五？夫物應盡，欲使不盡者，此不可得；夫物應滅，欲使不滅者，此不可得；夫老之法，欲使不老者，此不可得；複次，病法，欲使不病者，此不可得；複次，死法，欲使不死者，此不可得。是謂，大王！此有五事最不可得，是如來之所說。」
爾時，那羅陀便說此偈：
「不以愁憂惱， 而獲其福祐， 設有懷愁憂， 外境得其便。 若使有智者， 終不思惟是， 外敵便有愁， 而不得其便。 威儀禮節具， 好施無吝心， 當求此方便， 使獲其大利。 設使不可得， 我及彼眾人， 無愁便無患， 行報知如何。
「又大王當知，應失之物便失之，已失便愁、憂、苦、惱，痛不可言。我所愛者今日已失，是謂失物便失之，于中起愁、憂、苦、惱，痛不可言。是謂，大王！第一愁刺，染著心意，凡夫之人有此法，不知生、老、病、死之所來處。
「又復聞賢聖弟子所應失物便失之，是時彼人不起愁、憂、苦、惱，當作是學：我今所失非獨一已，餘人亦有此法；設我于中起愁憂者，此非其宜，或能使親族起愁憂，怨家歡喜，食不消化，即當成病，身體煩熱，由此緣本，便致命終。爾時，便能除去憂畏之刺，便脫生、老、病、死，無復災患苦惱之法
現代漢語譯本：什麼是五種不可得呢？萬物終將衰敗，想要不衰敗，這是不可能的；萬物終將消亡，想要不消亡，這是不可能的；衰老是自然規律，想要不衰老，這是不可能的；生病也是自然規律，想要不生病，這是不可能的；死亡也是自然規律，想要不死，這是不可能的。大王，這五件事是絕對不可能的，這是如來所說的。 當時，那羅陀說了這首偈語： 『憂愁煩惱並不能帶來福祉，如果心懷憂愁，外在的境遇就會趁虛而入。如果是有智慧的人，絕不會這樣想，外敵反而會因此憂愁，而無法得逞。應該注重威儀禮節，樂於佈施而不吝嗇，應當尋求這些方法，以獲得巨大的利益。即使有些事情無法避免，我和其他人，不憂愁就不會有禍患，行為的報應又會如何呢？』 『大王，還應當知道，應該失去的東西終將失去，失去後便會產生憂愁、苦惱，痛苦難以言說。我所愛的東西今天已經失去了，這就是所謂的失去，因此產生憂愁、苦惱，痛苦難以言說。大王，這就是第一根憂愁之刺，它會污染人的心意，凡夫俗子都有這種煩惱，不知道生、老、病、死從何而來。』 『又聽說賢聖的弟子，當他們應該失去的東西失去時，他們不會產生憂愁、苦惱，他們會這樣想：我今天所失去的並非我獨有，其他人也會遇到這種情況；如果我因此而憂愁，這是不應該的，可能會使親人也感到憂愁，讓仇敵高興，導致消化不良，甚至生病，身體煩躁，最終因此而喪命。這時，他們就能去除憂愁的刺，擺脫生、老、病、死，不再有災禍和苦惱。』
English version: What are the five things that are unattainable? That things should decay, and one should wish them not to decay, this is unattainable; that things should perish, and one should wish them not to perish, this is unattainable; that aging is the law, and one should wish not to age, this is unattainable; furthermore, that sickness is the law, and one should wish not to be sick, this is unattainable; furthermore, that death is the law, and one should wish not to die, this is unattainable. These, O King, are the five things that are most unattainable, as spoken by the Tathagata. At that time, Narada spoke this verse: 'Not by sorrow and distress is one blessed, if one harbors sorrow, external circumstances will take advantage. If one is wise, one will never think this way, the external enemy will instead be sorrowful, and will not succeed. One should be mindful of proper conduct and etiquette, be generous and not stingy, one should seek these means to obtain great benefit. Even if some things are unavoidable, I and others, without sorrow, will have no misfortune, how will the consequences of our actions be?' 'Furthermore, O King, you should know that what is destined to be lost will be lost, and having lost it, one will experience sorrow, distress, suffering, and pain that is indescribable. What I love has been lost today, this is what is meant by loss, and from this arises sorrow, distress, suffering, and pain that is indescribable. This, O King, is the first thorn of sorrow, which taints the mind, and ordinary people have this affliction, not knowing where birth, aging, sickness, and death come from.' 'Furthermore, it is heard that when the disciples of the wise and noble lose what they are destined to lose, they do not experience sorrow, distress, or suffering, they think: what I have lost today is not unique to me, others also experience this; if I were to be sorrowful because of this, it would be inappropriate, it might cause my relatives to be sorrowful, make my enemies happy, lead to indigestion, even sickness, physical agitation, and ultimately death. At that time, they are able to remove the thorn of sorrow, escape birth, aging, sickness, and death, and no longer have the law of calamity and suffering.'
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「複次，大王！應滅之物便滅之，已滅便愁、憂、苦、惱，痛不可言。我所愛者今日已滅，是謂滅物便滅之，于中起愁、憂、苦、惱，痛不可言。是謂，大王！第二愁刺，染著心意。凡夫之人有此法，不知生、老、病、死之所來處。
「又復聞賢聖弟子所應滅物便滅之，是時彼人不起愁、憂、苦、惱，當作是學：我今所滅非獨一已，餘人亦有此法，設我于中起愁憂者，此非其宜。或能使親族起憂，怨家歡喜，食不消化，即當成病，身體煩熱，由此緣本，便致命終。爾時，便能除去憂畏之刺，便脫生、老、病、死，無復災患苦惱之法。
「複次，大王！應老之物便老，已老便愁、憂、苦、惱，痛不可言。我所愛者今日已老，是謂老物便老，于中起憂、愁、苦、惱，痛不可言。是謂，大王！第三愁憂之刺，染著心意，凡夫之人有此法，不知生、老、病、死之所來處。
「又復聞賢聖弟子所應老物便老，是時彼人不起愁、憂、苦、惱，當作是學：我今所老非獨一已，餘人亦有此法，設我于中起愁者，此非其宜。或能親族起憂，怨家歡喜，食不消化，即當成病，身體煩熱，由此緣本，便致命終。爾時，便能除去憂畏之刺，脫生、老、病、死，無復災患苦惱之法
現代漢語譯本 『再者，大王！應該消滅的事物就讓它消滅，已經消滅了就感到憂愁、憂慮、痛苦、煩惱，痛苦得難以言說。我所喜愛的事物今天已經消滅了，這就是所謂的消滅的事物就讓它消滅，因此而產生憂愁、憂慮、痛苦、煩惱，痛苦得難以言說。這就是，大王！第二根憂愁的刺，沾染著心意。凡夫俗子有這種習性，不知道生、老、病、死是從哪裡來的。 『又聽說賢聖的弟子應該消滅的事物就讓它消滅，這時那個人不會產生憂愁、憂慮、痛苦、煩惱，會這樣學習：我現在所消滅的並非只有我一個人，其他人也有這種規律，如果我因此而產生憂愁，那是不合適的。或許會使親人感到憂愁，讓仇人感到高興，食物不能消化，就會生病，身體煩躁發熱，由此原因，就會導致死亡。這時，就能去除憂愁恐懼的刺，就能擺脫生、老、病、死，不再有災禍痛苦的法則。 『再者，大王！應該衰老的事物就讓它衰老，已經衰老了就感到憂愁、憂慮、痛苦、煩惱，痛苦得難以言說。我所喜愛的事物今天已經衰老了，這就是所謂的衰老的事物就讓它衰老，因此而產生憂愁、憂慮、痛苦、煩惱，痛苦得難以言說。這就是，大王！第三根憂愁的刺，沾染著心意，凡夫俗子有這種習性，不知道生、老、病、死是從哪裡來的。 『又聽說賢聖的弟子應該衰老的事物就讓它衰老，這時那個人不會產生憂愁、憂慮、痛苦、煩惱，會這樣學習：我現在所衰老的並非只有我一個人，其他人也有這種規律，如果我因此而產生憂愁，那是不合適的。或許會使親人感到憂愁，讓仇人感到高興，食物不能消化，就會生病，身體煩躁發熱，由此原因，就會導致死亡。這時，就能去除憂愁恐懼的刺，擺脫生、老、病、死，不再有災禍痛苦的法則。
English version 'Furthermore, O King! What should be destroyed, let it be destroyed; having been destroyed, one feels sorrow, worry, suffering, and distress, pain that is indescribable. What I love has been destroyed today; this is what is called letting what should be destroyed be destroyed, and from this arises sorrow, worry, suffering, and distress, pain that is indescribable. This, O King! is the second thorn of sorrow, which taints the mind. Ordinary people have this habit, not knowing where birth, old age, sickness, and death come from.' 'Moreover, having heard that a virtuous disciple lets what should be destroyed be destroyed, at that time, that person does not feel sorrow, worry, suffering, or distress, and will learn thus: what I have destroyed is not unique to me, others also have this law; if I feel sorrow because of this, it is not appropriate. Perhaps it will cause relatives to feel sorrow, enemies to rejoice, food will not be digested, and illness will result, the body will be agitated and feverish, and from this cause, death will result. At that time, one can remove the thorn of worry and fear, and escape birth, old age, sickness, and death, and there will be no more laws of disaster and suffering.' 'Furthermore, O King! What should age, let it age; having aged, one feels sorrow, worry, suffering, and distress, pain that is indescribable. What I love has aged today; this is what is called letting what should age age, and from this arises sorrow, worry, suffering, and distress, pain that is indescribable. This, O King! is the third thorn of sorrow, which taints the mind. Ordinary people have this habit, not knowing where birth, old age, sickness, and death come from.' 'Moreover, having heard that a virtuous disciple lets what should age age, at that time, that person does not feel sorrow, worry, suffering, or distress, and will learn thus: what I have aged is not unique to me, others also have this law; if I feel sorrow because of this, it is not appropriate. Perhaps it will cause relatives to feel sorrow, enemies to rejoice, food will not be digested, and illness will result, the body will be agitated and feverish, and from this cause, death will result. At that time, one can remove the thorn of worry and fear, escape birth, old age, sickness, and death, and there will be no more laws of disaster and suffering.'
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「次復，大王！應病之物便病，已病便愁、憂、苦、惱，痛不可言。我所愛者今日以病，是謂病物便病，于中起愁、憂、苦、惱，痛不可言。是謂，大王！第四愁憂之刺，染著心意。凡夫之人有此法，不知生、老、病、死之所來處。
「又復聞賢聖弟子所應病物便病，是謂彼人不起愁、憂、苦、惱，當作是學：我今所病非獨一已，餘人亦有此法，設我于中起愁憂者，此非其宜。或能使親族起憂，怨家歡喜，食不消化，即當成病，身體煩熱，由此緣本，便致命終。爾時，便能除去愁畏之刺，脫生、老、病、死，無復災患苦惱之法。
「複次，大王！應死之物便死，已死是謂死物，于中起愁、憂、苦、惱，痛不可言。是謂，大王！第五愁憂之刺，染著心意。凡夫之人有此法，不知生、老、病、死之所來處。
「又復聞賢聖弟子所應死者便死，是時彼人不起憂愁苦惱，當作是學：我今死者非獨一已，餘人亦有此法，我設於中起愁憂者，此非其宜。或能使親族起憂，怨家歡喜，食不消化，即當成病，身體煩熱，由此緣本，便致命終。爾時，便能除去愁畏之刺，脫生、老、病、死，無復災患苦惱之法
現代漢語譯本 『再次稟告大王！應該生病的東西就生病，已經生病就會感到憂愁、憂慮、痛苦、煩惱，疼痛難忍。我所愛的人今天生病了，這就是所謂的『病物便病』，因此心中產生憂愁、憂慮、痛苦、煩惱，疼痛難忍。這就是，大王！第四種憂愁煩惱的刺，沾染著心意。凡夫俗人都有這種情況，不知道生、老、病、死是從哪裡來的。 『又聽說賢聖弟子應該生病的東西就生病，這樣的人不會產生憂愁、憂慮、痛苦、煩惱，他們會這樣學習：我現在生病不是隻有我一個人這樣，其他人也有這種情況，如果我因此產生憂愁，那是不應該的。或者會使親人感到憂愁，讓仇人高興，吃不下飯，就會生病，身體煩躁發熱，由此原因，就會導致死亡。那時，就能去除憂愁恐懼的刺，擺脫生、老、病、死，不再有災禍苦惱的事情。』 『再次，大王！應該死亡的東西就死亡，已經死亡就是所謂的『死物』，因此心中產生憂愁、憂慮、痛苦、煩惱，疼痛難忍。這就是，大王！第五種憂愁煩惱的刺，沾染著心意。凡夫俗人都有這種情況，不知道生、老、病、死是從哪裡來的。 『又聽說賢聖弟子應該死亡的就死亡，這時他們不會產生憂愁苦惱，他們會這樣學習：我現在死亡不是隻有我一個人這樣，其他人也有這種情況，如果我因此產生憂愁，那是不應該的。或者會使親人感到憂愁，讓仇人高興，吃不下飯，就會生病，身體煩躁發熱，由此原因，就會導致死亡。那時，就能去除憂愁恐懼的刺，擺脫生、老、病、死，不再有災禍苦惱的事情。』
English version 'Again, Your Majesty! Things that are subject to illness become ill, and once ill, one experiences sorrow, worry, suffering, and distress, with pain that is unbearable. When someone I love is ill today, it is said that 'what is subject to illness becomes ill,' and from this arises sorrow, worry, suffering, and distress, with pain that is unbearable. This, Your Majesty, is the fourth thorn of sorrow and worry, which taints the mind. Ordinary people have this tendency, not knowing where birth, old age, sickness, and death come from.' 'Furthermore, it is heard that when a noble disciple is subject to illness, they become ill, but such a person does not experience sorrow, worry, suffering, or distress. They learn thus: 'My illness is not unique to me; others also experience this. If I were to feel sorrow because of this, it would be inappropriate. It might cause my relatives to worry, my enemies to rejoice, and lead to indigestion, which would then cause illness, bodily fever, and ultimately, death. At that time, one can remove the thorn of sorrow and fear, escape birth, old age, sickness, and death, and be free from the suffering of calamity and distress.' 'Furthermore, Your Majesty! Things that are subject to death die, and once dead, it is said to be 'dead matter,' and from this arises sorrow, worry, suffering, and distress, with pain that is unbearable. This, Your Majesty, is the fifth thorn of sorrow and worry, which taints the mind. Ordinary people have this tendency, not knowing where birth, old age, sickness, and death come from.' 'Furthermore, it is heard that when a noble disciple is subject to death, they die, but at that time, they do not experience sorrow or distress. They learn thus: 'My death is not unique to me; others also experience this. If I were to feel sorrow because of this, it would be inappropriate. It might cause my relatives to worry, my enemies to rejoice, and lead to indigestion, which would then cause illness, bodily fever, and ultimately, death. At that time, one can remove the thorn of sorrow and fear, escape birth, old age, sickness, and death, and be free from the suffering of calamity and distress.'
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是時，大王白尊者那羅陀曰：「此名何法？當云何奉行？」
那羅陀言：「此經名曰除憂之患，當念奉行。」
時王報言：「實如所說，除去愁憂。所以然者，我聞此法已，所有愁苦今日永除。若尊者有所教敕者，數至宮中，當相供給，使國土人民長受福無窮。唯愿尊者廣演此法，永存於世，使四部之眾長夜安隱，我今自歸尊者那羅陀。」
那羅陀曰：「大王！莫自歸我，當自歸於佛。」
時王問曰：「今佛在何處？」
那羅陀曰：「大王當知，迦毗羅衛大國，轉輪聖王種出于釋姓，彼王有子，名曰悉達，出家學道，今自致成佛，號釋迦文，當自歸彼。」
大王復問：「今在何方？去此幾所？」
那羅陀曰：「如來已取涅槃。」
大王曰：「如來取滅度何其速疾？若當在世者，經數千萬由旬，當往覲省。」
是時，即從坐起，長跪叉手，而作是說：「我自歸如來、法及比丘僧，盡形壽聽為優婆塞，不復殺生。國事猥多，今欲還宮。」
那羅陀曰：「今正是時。」是時，王從坐起，禮足繞三匝而去。
爾時，文茶王聞那羅陀所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本 當時，國王問那羅陀尊者說：『這叫什麼法？應當如何奉行？』 那羅陀說：『這部經名叫《除憂之患》，應當唸誦奉行。』 當時，國王回答說：『確實如您所說，能除去憂愁。之所以這樣，是因為我聽聞此法后，所有的愁苦今天都永遠消除了。如果尊者有什麼教誨，請多次到宮中來，我將供養您，使國土人民長久享受無盡的福報。只希望尊者廣泛宣揚此法，永遠流傳於世，使四部大眾長夜安穩，我現在皈依尊者那羅陀。』 那羅陀說：『大王！不要皈依我，應當皈依佛。』 當時，國王問道：『現在的佛在哪裡？』 那羅陀說：『大王應當知道，在迦毗羅衛大國，轉輪聖王的後裔出自釋迦族，那位國王有個兒子，名叫悉達，出家學道，現在自己成就了佛，號釋迦文，應當皈依他。』 國王又問：『現在他在哪裡？距離這裡有多遠？』 那羅陀說：『如來已經入涅槃了。』 國王說：『如來入滅度怎麼如此迅速？如果還在世的話，即使相隔數千萬由旬，我也應當前往拜見。』 當時，國王立即從座位上站起來，長跪合掌，這樣說道：『我皈依如來、法以及比丘僧，盡此一生都聽從成為優婆塞，不再殺生。國事繁多，現在想要回宮。』 那羅陀說：『現在正是時候。』當時，國王從座位上站起來，禮拜那羅陀的腳，繞行三圈后離去。 當時，文茶王聽聞那羅陀所說，歡喜奉行。 （八） 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。
English version At that time, the king asked the Venerable Narada, 'What is this teaching called? How should it be practiced?' Narada said, 'This scripture is called 'Removing the Affliction of Sorrow,' and it should be recited and practiced.' Then the king replied, 'Indeed, as you have said, it can remove sorrow. The reason for this is that after hearing this teaching, all my sorrows have been forever eliminated today. If the Venerable One has any instructions, please come to the palace often, and I will provide for you, so that the people of the kingdom may long enjoy endless blessings. I only hope that the Venerable One will widely propagate this teaching, so that it may be passed down through the ages, and that the four assemblies may have peace and security through the long night. I now take refuge in the Venerable Narada.' Narada said, 'Great King! Do not take refuge in me, you should take refuge in the Buddha.' Then the king asked, 'Where is the Buddha now?' Narada said, 'Great King, you should know that in the great kingdom of Kapilavastu, the lineage of the Wheel-Turning Sage King came from the Shakya clan. That king had a son named Siddhartha, who left home to study the Way, and now he has attained Buddhahood himself, and is called Shakyamuni. You should take refuge in him.' The king asked again, 'Where is he now? How far is it from here?' Narada said, 'The Tathagata has already entered Nirvana.' The king said, 'How quickly did the Tathagata enter extinction? If he were still in the world, even if it were tens of millions of yojanas away, I would go to pay my respects.' At that time, the king immediately rose from his seat, knelt with his palms together, and said, 'I take refuge in the Tathagata, the Dharma, and the Sangha of monks. For the rest of my life, I will listen and become an Upasaka, and I will no longer kill. The affairs of the state are many, and now I wish to return to the palace.' Narada said, 'Now is the right time.' At that time, the king rose from his seat, bowed at Narada's feet, circumambulated him three times, and left. At that time, King Venda, having heard what Narada had said, joyfully practiced it. (Eight) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti.
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爾時，世尊告諸比丘：「疾病之人成就五法，不得時差，恒在床褥。云何為五？於時，病人不擇飲食，不隨時而食，不親近醫藥，多憂喜瞋，不起慈心向瞻病人。是謂，比丘！疾病之人成就此五法，不得時差。
「若復病人成就五法，便得時差。云何為五？於是，病人選擇而食，隨時而食，親近醫藥，不懷愁憂，咸起慈心向瞻病人。是謂，比丘！病人成就此五法，便得時差。
「如是，比丘！前五法者當念舍離，后五法者當共奉行。如是，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若瞻病人成就五法，不得時差，恒在床褥。云何為五？於是，瞻病之人不別良藥；懈怠無勇猛心，常喜瞋恚，亦好睡眠；但貪食故瞻視病人；不以法供養故，亦不與病人語談往返。是謂，比丘！若瞻病之人成就此五法者，不得時差。
「若復，比丘！瞻病之人成就五法，便得時差，不著床褥。云何為五？於是，瞻病之人分別良醫；亦不懈怠，先起后臥；恒喜言談，少於睡眠；以法供養，不貪飲食；堪任與病人說法。是謂，比丘！瞻病之人成就此五法者，便得時差
現代漢語譯本 當時，世尊告訴眾比丘：『生病的人如果具備五種條件，就不能及時康復，會一直臥床不起。這五種條件是什麼呢？就是病人不選擇食物，不按時吃飯，不接近醫藥，經常憂愁、喜怒和嗔恨，不以慈悲心對待照顧自己的人。比丘們，這就是生病的人具備這五種條件，就不能及時康復的原因。』 『如果病人具備五種條件，就能及時康復。這五種條件是什麼呢？就是病人選擇食物，按時吃飯，接近醫藥，不懷憂愁，以慈悲心對待照顧自己的人。比丘們，這就是病人具備這五種條件，就能及時康復的原因。』 『所以，比丘們！前面的五種條件應當捨棄，後面的五種條件應當共同奉行。比丘們！應當這樣學習。』 當時，眾比丘聽了佛的教誨，歡喜地奉行。 （九） 我聽到是這樣： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果照顧病人的人具備五種條件，病人就不能及時康復，會一直臥床不起。這五種條件是什麼呢？就是照顧病人的人不辨別好藥；懈怠沒有精進心，經常喜怒和嗔恨，也喜歡睡覺；只是貪圖食物才照顧病人；不以佛法供養病人，也不和病人交談。比丘們，這就是照顧病人的人具備這五種條件，病人就不能及時康復的原因。』 『如果，比丘們！照顧病人的人具備五種條件，病人就能及時康復，不會臥床不起。這五種條件是什麼呢？就是照顧病人的人能辨別好醫生；也不懈怠，早起晚睡；經常喜歡交談，少睡覺；以佛法供養病人，不貪圖飲食；能夠給病人說法。比丘們，這就是照顧病人的人具備這五種條件，病人就能及時康復的原因。』
English version At that time, the World Honored One told the bhikkhus: 'A sick person who possesses five qualities will not recover in time and will remain bedridden. What are these five qualities? They are: the sick person does not choose their food, does not eat at the proper time, does not seek medical treatment, is often worried, joyful, and angry, and does not have a compassionate heart towards those who care for them. Bhikkhus, this is why a sick person who possesses these five qualities will not recover in time.' 'If a sick person possesses five qualities, they will recover in time. What are these five qualities? They are: the sick person chooses their food, eats at the proper time, seeks medical treatment, does not harbor worries, and has a compassionate heart towards those who care for them. Bhikkhus, this is why a sick person who possesses these five qualities will recover in time.' 'Therefore, bhikkhus! The former five qualities should be abandoned, and the latter five qualities should be practiced together. Bhikkhus! You should learn in this way.' At that time, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them. (9) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the bhikkhus: 'If the person caring for the sick possesses five qualities, the sick person will not recover in time and will remain bedridden. What are these five qualities? They are: the person caring for the sick does not distinguish good medicine; is lazy and lacks diligence, is often joyful, angry, and likes to sleep; only cares for the sick out of greed for food; does not offer the sick person the Dharma, nor does he converse with the sick person. Bhikkhus, this is why if the person caring for the sick possesses these five qualities, the sick person will not recover in time.' 'If, bhikkhus! The person caring for the sick possesses five qualities, the sick person will recover in time and will not remain bedridden. What are these five qualities? They are: the person caring for the sick can distinguish good doctors; is not lazy, rises early and goes to bed late; often likes to converse, sleeps little; offers the sick person the Dharma, is not greedy for food; and is capable of teaching the Dharma to the sick person. Bhikkhus, this is why if the person caring for the sick possesses these five qualities, the sick person will recover in time.'
。
「是故，比丘！若瞻病人時，當舍前五法，就后五法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在毗舍離獼猴林中，與大比丘眾五百人俱。
爾時，師子大將便往至世尊所，頭面禮足，在一面坐。爾時，佛告師子：「云何，師子！家中恒佈施乎？」
師子白佛言：「常於四城門外及都市，隨時佈施，不令有缺，須食給食，衣裳、香華、車馬、坐具，隨彼所須，皆令給與。」
佛告師子：「善哉！善哉！乃能惠施，不懷吝想。施主檀越隨時惠施，有五功德。云何為五？於是，檀越施主名聞四遠，眾人嘆譽：『某甲村落有檀越施主，恒喜接納沙門、婆羅門，隨所給與，不令有乏。』是謂，師子！檀越施主獲此第一之德。
「複次，師子！檀越施主若至沙門、剎利、婆羅門、長者眾中，不懷慚愧，亦無所畏，猶如師子獸王，在群鹿中亦無畏難。是謂，師子，檀越施主獲此第二之德。
「複次，師子！檀越施主眾人敬仰，見者歡悅，如子見父，瞻視無厭。是謂，師子，檀越施主獲此第三之德
現代漢語譯本： 『因此，比丘們！如果照顧病人時，應當捨棄前五種做法，採取后五種做法。 諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。 （一〇） 我聽聞是這樣的： 一時，佛陀在毗舍離獼猴林中，與五百位大比丘一同居住。 當時，師子大將前往世尊處，頂禮佛足，在一旁坐下。這時，佛陀告訴師子：『師子，你家中經常佈施嗎？』 師子稟告佛陀說：『我經常在四個城門外和都市中，隨時佈施，不讓有缺乏。需要食物的就給食物，衣服、香花、車馬、坐具，都隨他們所需給予。』 佛陀告訴師子：『好啊！好啊！你能夠佈施，不懷吝嗇的想法。施主檀越隨時佈施，有五種功德。哪五種呢？首先，檀越施主的名聲遠播四方，眾人讚嘆：『某村落有檀越施主，經常樂於接待沙門、婆羅門，隨他們所需給予，不讓他們缺乏。』這就是，師子！檀越施主獲得的第一種功德。 『其次，師子！檀越施主如果到了沙門、剎帝利、婆羅門、長者等大眾之中，不會感到慚愧，也沒有什麼畏懼，就像獅子獸王在鹿群中一樣無所畏懼。這就是，師子，檀越施主獲得的第二種功德。 『再次，師子！檀越施主受到眾人敬仰，見到的人都感到歡喜，就像兒子見到父親一樣，看他都不會厭倦。這就是，師子，檀越施主獲得的第三種功德。
English version: 'Therefore, bhikkhus! When attending to the sick, one should abandon the former five practices and adopt the latter five. Thus, bhikkhus! You should train yourselves.' At that time, the bhikkhus, having heard what the Buddha had said, joyfully practiced accordingly. (10) Thus have I heard: At one time, the Buddha was dwelling in the Monkey Grove in Vaishali, together with a large assembly of five hundred bhikkhus. At that time, General Lion went to where the Blessed One was, bowed his head at his feet, and sat down to one side. Then, the Buddha said to Lion, 'Lion, do you regularly give alms in your household?' Lion replied to the Buddha, 'I regularly give alms at the four city gates and in the city, at all times, not allowing any to be in need. Those who need food are given food, clothing, incense, flowers, carriages, and seats, all are given according to their needs.' The Buddha said to Lion, 'Well done! Well done! You are able to give alms without any thought of stinginess. A donor who gives alms regularly has five merits. What are the five? Firstly, the donor's name is known far and wide, and people praise him, saying, 'In such and such a village, there is a donor who is always happy to receive ascetics and Brahmins, giving them whatever they need, not allowing them to lack anything.' This, Lion, is the first merit that a donor obtains.' 'Secondly, Lion! If a donor goes among ascetics, Kshatriyas, Brahmins, or elders, he does not feel ashamed, nor does he have any fear, just like a lion, the king of beasts, has no fear among a herd of deer. This, Lion, is the second merit that a donor obtains.' 'Thirdly, Lion! A donor is respected by all, and those who see him are delighted, like a son seeing his father, they never tire of looking at him. This, Lion, is the third merit that a donor obtains.'
。
「複次，師子！檀越施主命終之後，當生二處，或生天上，或生人中；在天為天所敬，在人為人尊貴。是謂，師子，檀越施主獲此第四之德。
「複次，師子！檀越施主智慧遠出衆人上，現身盡漏，不經後世。是謂，師子！檀越施主獲此第五之德。夫人惠施有五德，恒隨己身。」
爾時，世尊便說斯偈：
「心常喜惠施， 功德具足成， 在眾無疑難， 亦復無所畏。 智者當惠施， 初無變悔心， 在三十三天， 玉女而圍繞。
「所以爾者，師子當知，檀越施主生二善處，現身盡漏，至無為處。」
爾時，世尊便說此偈：
「施為後世糧， 要至究竟處， 善神常將護， 亦復致歡喜。
「所以然者，師子當知，佈施之時，恒懷歡悅，身意牢固，諸善功德皆悉具足，得三昧意，亦不錯亂，如實而知之。云何如實而知？苦集、苦盡、苦出要如實而知。是故，師子！當求方便，隨時惠施，若欲得聲聞道、辟支佛道，皆悉如意。如是，師子！當作是學。」
爾時，師子聞佛所說，歡喜奉行。
（一一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若檀越施主惠施之日，得五事功德
現代漢語譯本： 『再者，師子！佈施的施主死後，會往生兩個地方，要麼生到天上，要麼生到人間；在天上會被天人尊敬，在人間會被人尊貴。這就是，師子，佈施的施主獲得的第四種功德。 『再者，師子！佈施的施主智慧遠遠超出眾人之上，今生就能斷盡煩惱，不再經歷來世。這就是，師子！佈施的施主獲得的第五種功德。所以說，佈施的人有五種功德，會一直伴隨著自身。』 當時，世尊就說了這首偈語： 『心中常常喜歡佈施，功德就會圓滿成就，在眾人中沒有疑惑和困難，也沒有什麼畏懼。有智慧的人應當佈施，最初就沒有後悔的心，在三十三天，會被玉女圍繞。』 『之所以這樣，師子你應當知道，佈施的施主會往生兩個善處，今生就能斷盡煩惱，到達無為的境界。』 當時，世尊就說了這首偈語： 『佈施是來世的資糧，最終會到達究竟的境界，善神常常會保護他，也會讓他感到歡喜。』 『之所以這樣，師子你應當知道，佈施的時候，常常懷著喜悅的心情，身心堅定，各種善的功德都會圓滿具足，得到三昧的意境，也不會錯亂，如實地知道。如何如實地知道呢？如實地知道苦、苦的產生、苦的滅盡、脫離苦的途徑。所以，師子！應當尋求方便，隨時佈施，如果想要得到聲聞道、辟支佛道，都會如願以償。像這樣，師子！應當這樣學習。』 當時，師子聽了佛所說，歡喜地奉行。 （一一） 我聽聞是這樣： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『如果佈施的施主在佈施的時候，會得到五種功德』
English version: 'Furthermore, Lion! After a donor passes away, they will be reborn in two places, either in the heavens or among humans; in the heavens, they will be respected by the gods, and among humans, they will be honored. This, Lion, is the fourth merit that a donor obtains. 'Furthermore, Lion! A donor's wisdom far surpasses that of others, and in this very life, they can exhaust all defilements, not experiencing future lives. This, Lion, is the fifth merit that a donor obtains. Thus, a person who gives has five merits that always accompany them.' At that time, the World Honored One spoke this verse: 'The mind always delights in giving, and merits are fully accomplished. Among the crowd, there is no doubt or difficulty, nor any fear. The wise should give, with no regret from the beginning. In the Thirty-three Heavens, they will be surrounded by jade maidens.' 'The reason for this, Lion, you should know, is that a donor will be reborn in two good places, exhaust all defilements in this life, and reach the state of non-action.' At that time, the World Honored One spoke this verse: 'Giving is the provision for future lives, ultimately reaching the final destination. Good spirits will always protect them and also bring them joy.' 'The reason for this, Lion, you should know, is that when giving, one always has a joyful mind, the body and mind are firm, all good merits are fully accomplished, one attains the state of samadhi, and is not confused, knowing things as they truly are. How does one know things as they truly are? One knows suffering, the arising of suffering, the cessation of suffering, and the path to the cessation of suffering as they truly are. Therefore, Lion! One should seek skillful means and give at all times. If one wishes to attain the path of a Sravaka or a Pratyekabuddha, all will be as desired. Thus, Lion! One should learn in this way.' At that time, Lion, having heard what the Buddha said, joyfully practiced it. (One-one) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One told the monks, 'If a donor gives, they will obtain five merits.'
。云何為五？一者施命，二者施色，三者施安，四者施力，五者施辯，是謂為五。複次，檀越施主施命之時，欲得長壽；施色之時，欲得端正；施安之時，欲得無病；施力之時，欲令無能勝；施辯之時，欲得無上正真之辯。比丘當知，檀越施主惠施之日，有此五功德。」
爾時，世尊便說此偈：
「施命色及安， 力辯為第五， 五功德已備， 后受無窮福。 智者當念施， 除去貪慾心， 今身有名譽， 生天亦復然。
「若有善男子、善女人，欲得五功德者，當行此五事。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「應時之施有五事。云何為五？一者施遠來人，二者施遠去人，三者施病人，四者儉時施，五者若初得新果蓏、若穀食，先與持戒精進人，然後自食。是謂，比丘！應時之施，有此五事。」
爾時，世尊便說此偈：
「智者應時施， 信心不斷絕， 於此快受樂， 生天眾德備。 隨時念惠施， 受福如響應， 永已無短乏， 所生常富貴
現代漢語譯本：什麼是五種施捨？第一種是施予生命，第二種是施予容貌，第三種是施予安樂，第四種是施予力量，第五種是施予辯才，這被稱為五種施捨。此外，佈施者在施予生命時，希望自己長壽；在施予容貌時，希望自己端正；在施予安樂時，希望自己沒有疾病；在施予力量時，希望自己無人能勝；在施予辯才時，希望自己獲得無上正真的辯才。比丘們應當知道，佈施者在佈施的時候，會有這五種功德。 當時，世尊說了這首偈語： 『施予生命、容貌和安樂，力量和辯才是第五種，五種功德都具備，將來會獲得無窮的福報。智者應當想著佈施，除去貪慾之心，今生會有名譽，來生也會如此。』 『如果有善男子、善女人，想要獲得這五種功德，應當實行這五件事。比丘們，應當這樣學習。』 當時，比丘們聽了佛陀所說，歡喜地奉行。 （十二） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『應時的佈施有五種。什麼是五種呢？第一種是佈施給遠道而來的人，第二種是佈施給遠道離去的人，第三種是佈施給病人，第四種是在饑荒時佈施，第五種是如果剛得到新的瓜果或穀物，先給持戒精進的人，然後自己再吃。比丘們，這就是應時的佈施，有這五種。』 當時，世尊說了這首偈語： 『智者應當應時佈施，信心不會斷絕，在此世間快樂地享受，來生會具備各種美德。隨時想著佈施，所受的福報就像回聲一樣，永遠不會短缺，所生之處常常富貴。』
English version: What are the five types of giving? The first is giving life, the second is giving appearance, the third is giving peace, the fourth is giving strength, and the fifth is giving eloquence. These are called the five types of giving. Furthermore, when a donor gives life, they wish for longevity; when they give appearance, they wish for beauty; when they give peace, they wish for freedom from illness; when they give strength, they wish to be invincible; when they give eloquence, they wish to attain supreme and true eloquence. Monks, you should know that when donors give, they possess these five merits. At that time, the World Honored One spoke this verse: 'Giving life, appearance, and peace, strength and eloquence are the fifth, having all five merits, one will receive endless blessings in the future. The wise should think of giving, removing the heart of greed, in this life one will have fame, and so it will be in the next life.' 'If there are good men or good women who wish to obtain these five merits, they should practice these five things. Monks, you should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Twelve) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. At that time, the World Honored One told the monks: 'There are five types of timely giving. What are the five? The first is giving to those who have come from afar, the second is giving to those who are going far away, the third is giving to the sick, the fourth is giving during times of scarcity, and the fifth is if one has just obtained new fruits or grains, to give them first to those who uphold the precepts and are diligent, and then eat them oneself. Monks, this is timely giving, and it has these five aspects.' At that time, the World Honored One spoke this verse: 'The wise should give at the right time, their faith will not be broken, in this world they will happily enjoy, and in the next life they will possess all virtues. Always thinking of giving, the blessings received are like an echo, they will never be lacking, and where they are born they will always be rich and noble.'
。 施為眾行具， 得至無上位， 億施不起想， 歡喜遂增益。 心中生此念， 亂意永無餘， 覺知身安樂， 心便得解脫。 是故有智人， 不問男與女， 當行此五施， 無失方便宜。
「是故，諸比丘！若善男子、善女人，欲行此五事者，當念隨時施。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
善、不善、禮佛 天使、歲、五瑞 文茶、親、瞻病 五施、隨時施
增壹阿含經卷第二十四 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第二十五
東晉罽賓三藏瞿曇僧伽提婆譯
五王品第三十三
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，五大國王波斯匿為首，集在園觀之中，各作此論。云何為五王？所謂波斯匿王、毗沙王、優填王、惡生王、優陀延王。
爾時，五王集在一處，各作此論：「諸賢當知，如來說此五欲。云何為五？若眼見色甚愛敬念，世人所希望；若耳聞聲、鼻嗅香、舌知味、身知細滑，如來說此五欲
現代漢語譯本 施行各種善行，最終能達到無上的境界。 即使佈施億萬次，心中也不應執著于佈施的行為，應以歡喜心來增進功德。 心中生起這樣的念頭，就能永遠消除雜亂的思緒。 當覺知身體安樂時，心就能獲得解脫。 因此，有智慧的人，無論男女，都應當實行這五種佈施，不要錯過方便的時機。 『因此，各位比丘！如果善男子、善女人想要實行這五件事，應當記住隨時佈施。各位比丘！應當這樣學習。』 當時，各位比丘聽聞佛陀所說，歡喜地奉行。 善、不善、禮佛，天使、歲、五瑞，文茶、親、瞻病，五施、隨時施。 《增壹阿含經》卷第二十四 《大正藏》第02冊 No. 0125 《增壹阿含經》 《增壹阿含經》卷第二十五 東晉罽賓三藏瞿曇僧伽提婆譯 五王品第三十三 （一） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，以波斯匿王為首的五大國王，聚集在園林中，各自討論著。什麼是五王呢？他們是波斯匿王、毗沙王、優填王、惡生王、優陀延王。 當時，五王聚集在一起，各自討論說：『各位賢者應當知道，如來說過這五種慾望。什麼是五種慾望呢？眼睛看到美好的事物，心中產生愛慕和敬念，這是世人所希望的；耳朵聽到美妙的聲音，鼻子聞到芬芳的香氣，舌頭嚐到美味，身體感受到細滑的觸感，如來說這就是五種慾望。』
English version By performing all kinds of good deeds, one can ultimately reach the unsurpassed state. Even if one gives billions of times, one should not be attached to the act of giving, but should increase merit with a joyful heart. When such a thought arises in the mind, one can forever eliminate chaotic thoughts. When one is aware of the body's comfort, the mind can attain liberation. Therefore, wise people, regardless of gender, should practice these five kinds of giving and not miss the opportune time. 'Therefore, monks! If good men and good women wish to practice these five things, they should remember to give at any time. Monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. Good, not good, paying homage to the Buddha, angels, years, five auspicious signs, tea, relatives, caring for the sick, five kinds of giving, giving at any time. Ekottara Agama Sutra, Volume 24 Taisho Tripitaka, Vol. 02, No. 0125, Ekottara Agama Sutra Ekottara Agama Sutra, Volume 25 Translated by the Tripiṭaka master Gautama Saṃghadeva of Kipin during the Eastern Jin Dynasty Chapter 33: The Five Kings (1) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the five great kings, led by King Pasenadi, gathered in the garden, each discussing. Who are the five kings? They are King Pasenadi, King Bimbisara, King Udayana, King Evil-born, and King Udayana. At that time, the five kings gathered together, each discussing: 'Wise ones should know that the Tathagata has spoken of these five desires. What are the five desires? When the eyes see beautiful things, the mind generates love and respect, which is what people desire; when the ears hear beautiful sounds, the nose smells fragrant scents, the tongue tastes delicious flavors, and the body feels smooth touches, the Tathagata says these are the five desires.'
。此五欲中何者最妙？為眼見色妙耶？為耳聞聲妙耶？為鼻嗅香妙耶？為舌知味妙耶？為身知細滑妙耶？此五事何者為最妙？」
其中或有國王而作是說：「色最為妙。」或有作是論：「聲最為妙。」或有作是論：「香最為勝。」或有作是論：「味最為妙。」或有作是論：「細滑為最勝。」是時，言色妙者，優陀延王之所說也。言聲妙者，優填王之所論也。言香妙者，惡生王之所論也。言味妙者，波斯匿王之所論也。言細滑妙者，毗沙王之所論也。是時，五王各相謂言：「我等共論此五欲，然復不知何者為妙？」
是時，波斯匿王語四王曰：「今如來近在舍衛國祇樹給孤獨園。我等盡共至世尊所，問斯義。若世尊有所教敕，當共奉行。」
是時，諸王聞波斯匿王語已，便共相將至世尊所，頭面禮足，在一面坐。是時，波斯匿王以所共論五欲者，具白如來。
爾時，世尊告諸五王曰：「諸王所論各隨時宜。所以然者，夫人性行深著色者，睹無厭足，此人於色最妙、最上，無復過者。爾時，彼人不著聲、香、味、細滑之法，五欲之中色為最妙。若復有人性行著聲，彼聞聲已，極懷歡喜而無厭足，此人于聲最妙、最上，五欲之中聲最為妙
現代漢語譯本：這五種慾望中，哪一種最為美妙？是眼睛所見的色彩美妙呢？還是耳朵所聽的聲音美妙呢？是鼻子所聞的香氣美妙呢？還是舌頭所嘗的味道美妙呢？是身體所感的細滑美妙呢？這五件事中，哪一件最為美妙？ 其中，有的國王說：『色彩最為美妙。』有的則認為：『聲音最為美妙。』有的認為：『香氣最為殊勝。』有的認為：『味道最為美妙。』有的認為：『細滑最為殊勝。』當時，說色彩美妙的是優陀延王所說的。說聲音美妙的是優填王所說的。說香氣美妙的是惡生王所說的。說味道美妙的是波斯匿王所說的。說細滑美妙的是毗沙王所說的。當時，五位國王各自說道：『我們共同討論這五種慾望，卻仍然不知道哪一種最為美妙？』 當時，波斯匿王對四位國王說：『現在如來佛在舍衛國的祇樹給孤獨園附近。我們一起去拜見世尊，請教這個道理。如果世尊有所教誨，我們應當共同遵行。』 當時，諸位國王聽了波斯匿王的話后，便一同前往世尊所在之處，頂禮佛足，在一旁坐下。當時，波斯匿王將他們共同討論的五種慾望，詳細地稟告瞭如來。 這時，世尊告訴五位國王說：『諸位國王所說的，都各自符合當時的適宜。之所以這樣說，是因為人的習性如果深深執著於色彩，那麼看到色彩就會沒有厭足，這個人就會認為色彩最為美妙、最為至上，沒有比這更好的了。這時，這個人不會執著于聲音、香氣、味道、細滑的感受，在五種慾望中，色彩最為美妙。如果有人習性執著于聲音，那麼他聽到聲音后，會極其歡喜而沒有厭足，這個人就會認為聲音最為美妙、最為至上，在五種慾望中，聲音最為美妙。
English version: Among these five desires, which is the most exquisite? Is it the color seen by the eyes that is exquisite? Or is it the sound heard by the ears that is exquisite? Is it the fragrance smelled by the nose that is exquisite? Or is it the taste known by the tongue that is exquisite? Is it the smoothness felt by the body that is exquisite? Among these five things, which is the most exquisite? Among them, some kings said, 'Color is the most exquisite.' Some argued, 'Sound is the most exquisite.' Some argued, 'Fragrance is the most superior.' Some argued, 'Taste is the most exquisite.' Some argued, 'Smoothness is the most superior.' At that time, the one who said color was exquisite was King Udayana. The one who said sound was exquisite was King Utena. The one who said fragrance was exquisite was King Akasasena. The one who said taste was exquisite was King Pasenadi. The one who said smoothness was exquisite was King Bimbisara. At that time, the five kings each said, 'We have discussed these five desires together, but we still do not know which is the most exquisite?' At that time, King Pasenadi said to the four kings, 'Now the Tathagata is near the Jeta Grove in Sravasti. Let us all go to the World Honored One and ask about this meaning. If the World Honored One has any teachings, we should all follow them.' At that time, the kings, having heard King Pasenadi's words, went together to where the World Honored One was, bowed their heads to his feet, and sat on one side. At that time, King Pasenadi reported to the Tathagata in detail about the five desires they had discussed together. Then, the World Honored One said to the five kings, 'What you kings have discussed is each appropriate for the time. The reason for this is that if a person's nature is deeply attached to color, then seeing color will not be satisfying, and this person will think that color is the most exquisite, the most supreme, and there is nothing better. At this time, this person will not be attached to the laws of sound, fragrance, taste, and smoothness. Among the five desires, color is the most exquisite. If a person's nature is attached to sound, then after hearing sound, they will be extremely happy and not be satisfied. This person will think that sound is the most exquisite, the most supreme. Among the five desires, sound is the most exquisite.'
。若復有人性行著香，彼聞香已，極懷歡喜而無厭足，此人于香最妙、最上，五欲之中香最為妙。若復有人性行著味，彼知味已，極懷歡喜而無厭足，此人于味最妙、最上，五欲之中味最為妙。若復有人性行著細滑，彼得細滑已，極懷歡喜而無厭足，此人于細滑最上、最妙，五欲之中細滑最為妙。
「若復彼人心以著色，爾時彼人不著聲、香、味、細滑之法；若復彼人性行著聲，爾時彼人不著色、香、味、細滑之法；若復彼人性行著香，爾時彼人不著色、聲、味、細滑之法；若復彼人性行著味，爾時彼人不著色、聲、香、細滑之法；若復彼人性行著細滑，爾時彼人不著色、聲、香、味之法。」
是時，世尊便說此偈：
「欲意熾盛時， 所欲必可克， 得已倍歡喜， 所愿無有疑。 彼以得此欲， 貪慾意不解， 以此為歡喜， 緣之最為妙。 若復聽聲時， 所欲必可克， 聞已倍歡喜， 所愿無有疑。 彼以得此聲， 貪之意不解， 以此為歡喜， 從之最為妙。 若復嗅香時， 所欲必可克， 嗅已倍歡喜， 所欲無有疑。 彼以得此香， 貪之意不解， 以此為歡喜， 從之最為妙
現代漢語譯本：如果有人天性喜歡香氣，他聞到香氣后，會非常高興而沒有滿足的時候，這個人認為香氣是最美妙、最上等的，在五種慾望中，香氣是最美妙的。如果有人天性喜歡味道，他嚐到味道后，會非常高興而沒有滿足的時候，這個人認為味道是最美妙、最上等的，在五種慾望中，味道是最美妙的。如果有人天性喜歡細滑的觸感，他得到細滑的觸感后，會非常高興而沒有滿足的時候，這個人認為細滑的觸感是最上等、最美妙的，在五種慾望中，細滑的觸感是最美妙的。 如果那個人心裡執著于顏色，那時他就不執著于聲音、香氣、味道、細滑的觸感；如果那個人天性喜歡聲音，那時他就不執著于顏色、香氣、味道、細滑的觸感；如果那個人天性喜歡香氣，那時他就不執著于顏色、聲音、味道、細滑的觸感；如果那個人天性喜歡味道，那時他就不執著于顏色、聲音、香氣、細滑的觸感；如果那個人天性喜歡細滑的觸感，那時他就不執著于顏色、聲音、香氣、味道。 這時，世尊便說了這首偈語： 『當慾望強烈時，所渴望的必定能得到滿足，得到后更加歡喜，所希望的沒有疑惑。他因為得到這種慾望，貪戀的心意不會解除，以此為歡喜，認為這是最美妙的。如果聽到聲音時，所渴望的必定能得到滿足，聽到后更加歡喜，所希望的沒有疑惑。他因為得到這種聲音，貪戀的心意不會解除，以此為歡喜，認為這是最美妙的。如果聞到香氣時，所渴望的必定能得到滿足，聞到后更加歡喜，所希望的沒有疑惑。他因為得到這種香氣，貪戀的心意不會解除，以此為歡喜，認為這是最美妙的』
English version: If someone's nature is inclined towards fragrance, upon smelling it, they become extremely delighted and never satisfied. This person considers fragrance to be the most exquisite and supreme; among the five desires, fragrance is the most exquisite. If someone's nature is inclined towards taste, upon experiencing it, they become extremely delighted and never satisfied. This person considers taste to be the most exquisite and supreme; among the five desires, taste is the most exquisite. If someone's nature is inclined towards smoothness, upon experiencing it, they become extremely delighted and never satisfied. This person considers smoothness to be the most supreme and exquisite; among the five desires, smoothness is the most exquisite. If that person's mind is attached to color, at that time, they are not attached to sound, fragrance, taste, or smoothness. If that person's nature is inclined towards sound, at that time, they are not attached to color, fragrance, taste, or smoothness. If that person's nature is inclined towards fragrance, at that time, they are not attached to color, sound, taste, or smoothness. If that person's nature is inclined towards taste, at that time, they are not attached to color, sound, fragrance, or smoothness. If that person's nature is inclined towards smoothness, at that time, they are not attached to color, sound, fragrance, or taste. At that time, the World Honored One spoke this verse: 'When desire is intense, what is desired will surely be attained. Having attained it, one becomes even more joyful, and there is no doubt about what is hoped for. Because they have obtained this desire, their greedy mind is not released. They take this as joy, considering it the most exquisite. If one hears a sound, what is desired will surely be attained. Having heard it, one becomes even more joyful, and there is no doubt about what is hoped for. Because they have obtained this sound, their greedy mind is not released. They take this as joy, considering it the most exquisite. If one smells a fragrance, what is desired will surely be attained. Having smelled it, one becomes even more joyful, and there is no doubt about what is hoped for. Because they have obtained this fragrance, their greedy mind is not released. They take this as joy, considering it the most exquisite.'
。 若復得味時， 所欲必可克， 得已倍歡喜， 所欲無有疑。 彼以得此味， 貪之意不解， 以此為歡喜， 從之最為妙。 若得細滑時， 所欲必可克， 得已倍歡喜， 所欲無疑難。 彼以得細滑， 貪之意不解， 以此為歡喜， 從之最為妙。
「是故，大王！若言色妙者，當平等論之。所以然者，於色有氣味。若色無味者，眾生終不染著，以其有味故，五欲之中色為最妙。然色有過失。若當色無過失，眾生則無厭患，以其有過失故，眾生厭患之。然色有出要。若當色無出要者，此眾生類不得出生死之海；以其出要故，眾生得至無畏涅槃城中。五欲之中色為最妙。
「然復，大王！若言聲妙者，當平等論之。所以然者，于聲有氣味故。若聲無味者，眾生終不染著；以其有味故，五欲之中聲為最妙。然聲有過失。若當聲無過失，眾生則無厭患；以其有過失故，眾生厭患之。然聲有出要。若當聲無出要者，此眾生類不得出生死之海；以其出要故，眾生得至無畏涅槃城中。五欲之中聲為最妙。
「大王當知，若言香妙者，當平等論之。所以然者，于香有氣味故。若香無氣味者，眾生之類終不染著；以其有味故，五欲之中香為最妙。然香有過失
現代漢語譯本 如果再次嚐到味道，想要的東西必定能夠得到，得到後會更加歡喜，想要的東西沒有疑惑。他們因為得到了這種味道，貪戀的心意無法解脫，把這當作歡喜，順從它最為美妙。如果得到細滑的觸感，想要的東西必定能夠得到，得到後會更加歡喜，想要的東西沒有疑惑。他們因為得到了這種細滑的觸感，貪戀的心意無法解脫，把這當作歡喜，順從它最為美妙。 『因此，大王！如果說色是美妙的，應當平等地看待它。之所以這樣，是因為色有味道。如果色沒有味道，眾生最終不會執著於它，因為它有味道，所以在五欲之中色是最美妙的。然而色有它的過失。如果色沒有過失，眾生就不會厭倦它，因為它有過失，所以眾生會厭倦它。然而色有出離的要道。如果色沒有出離的要道，這些眾生就不能脫離生死的苦海；因為它有出離的要道，眾生才能到達無畏的涅槃之城。在五欲之中，色是最美妙的。』 『再說，大王！如果說聲音是美妙的，應當平等地看待它。之所以這樣，是因為聲音有味道。如果聲音沒有味道，眾生最終不會執著於它；因為它有味道，所以在五欲之中聲音是最美妙的。然而聲音有它的過失。如果聲音沒有過失，眾生就不會厭倦它；因為它有過失，所以眾生會厭倦它。然而聲音有出離的要道。如果聲音沒有出離的要道，這些眾生就不能脫離生死的苦海；因為它有出離的要道，眾生才能到達無畏的涅槃之城。在五欲之中，聲音是最美妙的。』 『大王應當知道，如果說香是美妙的，應當平等地看待它。之所以這樣，是因為香有味道。如果香沒有味道，眾生最終不會執著於它；因為它有味道，所以在五欲之中香是最美妙的。然而香有過失
English version If one tastes again, what is desired will surely be obtained, and upon obtaining it, one will be even more delighted, and there will be no doubt about what is desired. Because they have obtained this taste, their craving cannot be resolved, they take this as joy, and following it is most wonderful. If one obtains a smooth touch, what is desired will surely be obtained, and upon obtaining it, one will be even more delighted, and there will be no doubt about what is desired. Because they have obtained this smooth touch, their craving cannot be resolved, they take this as joy, and following it is most wonderful. 'Therefore, great king! If it is said that form is wonderful, it should be viewed with equanimity. The reason for this is that form has flavor. If form had no flavor, beings would not ultimately be attached to it; because it has flavor, among the five desires, form is the most wonderful. However, form has its faults. If form had no faults, beings would not be weary of it; because it has faults, beings are weary of it. However, form has a way of escape. If form had no way of escape, these beings could not escape the sea of birth and death; because it has a way of escape, beings can reach the fearless city of Nirvana. Among the five desires, form is the most wonderful.' 'Furthermore, great king! If it is said that sound is wonderful, it should be viewed with equanimity. The reason for this is that sound has flavor. If sound had no flavor, beings would not ultimately be attached to it; because it has flavor, among the five desires, sound is the most wonderful. However, sound has its faults. If sound had no faults, beings would not be weary of it; because it has faults, beings are weary of it. However, sound has a way of escape. If sound had no way of escape, these beings could not escape the sea of birth and death; because it has a way of escape, beings can reach the fearless city of Nirvana. Among the five desires, sound is the most wonderful.' 'Great king, you should know that if it is said that fragrance is wonderful, it should be viewed with equanimity. The reason for this is that fragrance has flavor. If fragrance had no flavor, beings would not ultimately be attached to it; because it has flavor, among the five desires, fragrance is the most wonderful. However, fragrance has faults
。若香無過失者，眾生則不厭患；以其有過失故，眾生厭患之。然香有出要。若當香無出要者，此眾生類不得出生死之海；以其出要故，眾生得至無畏涅槃城中。五欲之中香為最妙。
「然復，大王！若言味妙者，當平等論之。所以然者，于味有氣味故。若味無氣味者，眾生之類終不染著；以其有氣味故，五欲之中味為最妙。然味有過失。若當味無過失者，眾生則不厭患；以其有過失故，眾生厭患之。然味有出要。若當味無出要者，此眾生類不得出生死之海；以其出要故，眾生得至無畏涅槃城中。味為最妙。
「然復，大王當知，言細滑妙者，當平等論之。所以然者，于細滑無氣味者，眾生終不染著，以其有味故，五欲之中細滑為最妙。然細滑有過失。若細滑無過失者，眾生之類則不厭患之；以其有過失故，眾生厭患之。然細滑有出要。若當細滑無出要者，此眾生類不得出生死之海；以其出要故，眾生得至無畏涅槃城中。五欲之中細滑為最妙。是故，大王！所樂之處，心即染著。如是，大王！當作是知。」
爾時，五王聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：如果香沒有過失，眾生就不會厭惡它；正因為它有過失，眾生才會厭惡它。然而，香有解脫之道。如果香沒有解脫之道，這些眾生就無法脫離生死苦海；正因為它有解脫之道，眾生才能到達無畏的涅槃之城。五欲之中，香是最美妙的。 現代漢語譯本：『再說，大王！如果說味是美妙的，也應當平等地看待它。之所以這樣說，是因為味有氣味。如果味沒有氣味，眾生就不會執著於它；正因為它有氣味，五欲之中味才是最美妙的。然而，味有過失。如果味沒有過失，眾生就不會厭惡它；正因為它有過失，眾生才會厭惡它。然而，味有解脫之道。如果味沒有解脫之道，這些眾生就無法脫離生死苦海；正因為它有解脫之道，眾生才能到達無畏的涅槃之城。味是最美妙的。』 現代漢語譯本：『再說，大王應當知道，如果說細滑是美妙的，也應當平等地看待它。之所以這樣說，是因為如果細滑沒有氣味，眾生就不會執著於它；正因為它有氣味，五欲之中細滑才是最美妙的。然而，細滑有過失。如果細滑沒有過失，眾生就不會厭惡它；正因為它有過失，眾生才會厭惡它。然而，細滑有解脫之道。如果細滑沒有解脫之道，這些眾生就無法脫離生死苦海；正因為它有解脫之道，眾生才能到達無畏的涅槃之城。五欲之中細滑是最美妙的。因此，大王！心所貪戀之處，就會被染著。大王！應當這樣理解。』 現代漢語譯本：當時，五位國王聽聞佛陀所說，歡喜地奉行。 現代漢語譯本：(二) 現代漢語譯本：我聽聞是這樣的： 現代漢語譯本：一時，佛陀在舍衛國的祇樹給孤獨園。
English version: If fragrance had no faults, beings would not be disgusted by it; it is because it has faults that beings are disgusted by it. However, fragrance has a way out. If fragrance had no way out, these beings would not be able to escape the sea of birth and death; it is because it has a way out that beings can reach the fearless city of Nirvana. Among the five desires, fragrance is the most wonderful. English version: 'Furthermore, O King! If one says that taste is wonderful, it should be considered equally. The reason for this is that taste has flavor. If taste had no flavor, beings would not be attached to it; it is because it has flavor that taste is the most wonderful among the five desires. However, taste has faults. If taste had no faults, beings would not be disgusted by it; it is because it has faults that beings are disgusted by it. However, taste has a way out. If taste had no way out, these beings would not be able to escape the sea of birth and death; it is because it has a way out that beings can reach the fearless city of Nirvana. Taste is the most wonderful.' English version: 'Furthermore, O King, you should know that if one says that smoothness is wonderful, it should be considered equally. The reason for this is that if smoothness had no flavor, beings would not be attached to it; it is because it has flavor that smoothness is the most wonderful among the five desires. However, smoothness has faults. If smoothness had no faults, beings would not be disgusted by it; it is because it has faults that beings are disgusted by it. However, smoothness has a way out. If smoothness had no way out, these beings would not be able to escape the sea of birth and death; it is because it has a way out that beings can reach the fearless city of Nirvana. Among the five desires, smoothness is the most wonderful. Therefore, O King! Where the heart is attached, it becomes tainted. O King! You should understand it this way.' English version: At that time, the five kings, having heard what the Buddha said, joyfully practiced it. English version: (Two) English version: Thus have I heard: English version: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti.
。
爾時，舍衛城中有月光長者，饒財多寶，像馬七珍皆悉備具，金、銀、珍寶不可稱計。然月光長者無有兒息。爾時，長者以無兒故，求禱天神，請求日、月、天神、地神、鬼子母、四天王、二十八大神鬼王、釋及梵天、山神、樹神、五道之神、樹木、藥草，靡處不周，皆悉歸命，見賜一男兒。
爾時，月光長者婦經數日中便自懷妊，即語長者：「我自覺有娠。」長者聞已，歡喜踴躍，不能自勝，即與夫人敷好床座，食好甘食，著好衣裳。
是時，夫人經八、九月，便生男兒，顏色端正，世之希有，如桃華色。是時，此兒兩手執無價摩尼珠，即時，便說此偈：
「此家頗有財， 寶物及穀食， 我今欲惠施， 使貧無有乏。 若此無物者， 財寶及穀食， 今有無價珠， 常用惠施人。」
是時，父母及家中人聞此語已，各各馳走：「云何乃生此鬼魅種？」唯有父母哀愍兒故，不東西馳走。即時，母向兒說此偈：
「為天干沓和， 鬼魅及羅剎， 是誰姓字何， 我今欲知之。」
是時，小兒復以偈報母曰：
「非天干沓和， 非鬼魅羅剎， 我今父母生， 是人不足疑
現代漢語譯本：當時，舍衛城中有一位名叫月光的長者，他家財萬貫，擁有各種珍寶，如大象、駿馬等，金銀財寶更是數不勝數。然而，月光長者卻沒有子嗣。因此，他四處祈求天神，包括日神、月神、天神、地神、鬼子母、四大天王、二十八大神鬼王、釋提桓因、梵天、山神、樹神、五道之神、樹木、藥草等，無不虔誠祈禱，希望能賜予他一個兒子。 現代漢語譯本：不久，月光長者的妻子懷孕了，她告訴長者說：『我感覺自己懷孕了。』長者聽后，欣喜若狂，無法自持，立刻為夫人準備了舒適的床鋪，美味的食物，以及華麗的衣裳。 現代漢語譯本：經過八九個月后，夫人產下了一個男嬰，這孩子容貌端正，世所罕見，如同桃花般嬌艷。孩子出生時，兩手緊握著無價的摩尼寶珠，並立即說出了這樣的偈語： 現代漢語譯本：『我家頗有財富，寶物和糧食充足，我願將它們佈施出去，讓貧困的人不再匱乏。如果我家沒有這些東西，我還有這無價的寶珠，可以用來經常佈施給人們。』 現代漢語譯本：當時，父母和家人們聽到這話后，都驚慌失措，四處奔走，說：『怎麼會生出這樣的鬼怪？』只有父母因為憐愛孩子，沒有四處逃散。這時，母親對孩子說了這樣的偈語： 現代漢語譯本：『你是天干沓和，還是鬼怪羅剎？你姓甚名誰？我今天想知道。』 現代漢語譯本：這時，小兒又用偈語回答母親說： 現代漢語譯本：『我不是天干沓和，也不是鬼怪羅剎，我是父母所生，是人，不必懷疑。』
English version: At that time, in the city of Shravasti, there was an elder named Moonlight, who was extremely wealthy, possessing abundant treasures, including elephants, horses, and seven kinds of precious jewels. His gold, silver, and other valuables were beyond measure. However, Elder Moonlight had no children. Therefore, he prayed to various deities, including the sun god, moon god, celestial gods, earth gods, Hariti, the Four Heavenly Kings, the twenty-eight great demon kings, Indra, Brahma, mountain gods, tree gods, the gods of the five paths, trees, and herbs, leaving no place unvisited, all in the hope of being granted a son. English version: Soon after, Elder Moonlight's wife became pregnant and told her husband, 'I feel that I am pregnant.' Upon hearing this, the elder was overjoyed and could not contain his happiness. He immediately prepared a comfortable bed, delicious food, and beautiful clothes for his wife. English version: After eight or nine months, the wife gave birth to a baby boy, whose appearance was exceptionally beautiful, rare in the world, and as radiant as a peach blossom. At the time of his birth, the child held priceless Mani jewels in both hands and immediately spoke the following verse: English version: 'My family is quite wealthy, with abundant treasures and food. I wish to give them away so that the poor will no longer be in need. If my family lacks these things, I have this priceless jewel, which I can use to give to people frequently.' English version: At that time, the parents and family members, upon hearing these words, were terrified and ran in all directions, saying, 'How could such a demon be born?' Only the parents, out of love for their child, did not flee. Then, the mother spoke this verse to the child: English version: 'Are you a Gandharva, a demon, or a Rakshasa? What is your name? I wish to know today.' English version: At that time, the child replied to his mother in verse: English version: 'I am not a Gandharva, nor a demon or Rakshasa. I was born of my parents, I am human, there is no need to doubt.'
。」
是時，夫人聞此語已，歡喜踴躍，不能自勝，以此因緣，盡向月光長者說是語。
時，長者便作是念：「此將是何緣？我今當以此事向尼犍子說。」即抱此兒詣尼犍子所，頭面禮足，在一面坐。是時，月光長者以此因緣具向尼犍子說。時，尼犍子聞此語已，告長者：「此兒薄福之人，無益於身；當取殺之。若不殺者，門戶衰耗，皆當死盡。」
是時，月光長者作是思惟：「我前後來無有兒息，由此因緣，請求天地，無處不遍，乃經歷爾許年歲，方生此兒，我今不堪取此兒殺。當更問余沙門、婆羅門，令斷我疑。」
爾時，如來成佛未久，眾人稱號名大沙門，是時，月光長者便作是念：「我可以因緣，具向大沙門說之。」是時，長者即從座起，抱此兒往詣世尊所。中道復作是念：「今有長老梵志，年過耆艾，聰明黠慧，眾人所敬待，彼尚不知、不見，況此沙門瞿曇！年少學道未久，豈能知此事乎？將恐不解吾疑。我今宜可中道還家。」
是時，有天神昔與長者知舊，知長者心中所念，在虛空中而告之曰：「長者當知，小可前進，必當獲利，得大果報，亦當至甘露之處。如來出世甚為難遇，如來降甘露雨。時時乃有。又復，長者！有四事最小不可輕
現代漢語譯本 當時，夫人聽到這話后，歡喜雀躍，無法自持，因此，她把這件事的來龍去脈都告訴了月光長者。 當時，長者便這樣想：『這會是什麼緣故呢？我應該把這件事告訴尼犍子。』於是，他抱著孩子去了尼犍子那裡，頭面頂禮他的腳，在一旁坐下。當時，月光長者把這件事的來龍去脈都告訴了尼犍子。當時，尼犍子聽到這話后，告訴長者：『這個孩子是個薄福之人，對你沒有好處；應該把他殺了。如果不殺了他，家門就會衰敗，都會死光。』 當時，月光長者這樣思量：『我之前一直沒有孩子，因此，我向天地祈求，無處不遍，經歷了這麼多年，才生了這個孩子，我實在不忍心殺他。我應該再去問問其他的沙門、婆羅門，讓他們解除我的疑惑。』 當時，如來成佛不久，眾人稱他為大沙門。當時，月光長者便這樣想：『我可以把這件事的來龍去脈都告訴大沙門。』當時，長者立即從座位上站起來，抱著孩子前往世尊那裡。走到半路，他又這樣想：『現在有年長的婆羅門，年紀很大，聰明智慧，受眾人尊敬，他們尚且不知道、不瞭解，更何況這個沙門瞿曇！他年紀輕輕，學道不久，怎麼可能知道這件事呢？恐怕不能解除我的疑惑。我還是應該中途回家。』 當時，有個天神過去和長者相識，知道長者心中所想，在空中告訴他說：『長者應該知道，稍微前進一點，必定會獲得利益，得到大的果報，也會到達甘露之地。如來出世非常難得，如來降下甘露雨。時時才會有。還有，長者！有四件事最小也不能輕視』
English version At that time, when the lady heard these words, she was overjoyed and could not contain herself. Because of this, she told the entire story to the elder Yueguang. At that time, the elder thought, 'What could be the reason for this? I should tell this matter to the Nigandhaka.' So, he took the child and went to the Nigandhaka, bowed his head to his feet, and sat to one side. At that time, the elder Yueguang told the Nigandhaka the whole story. When the Nigandhaka heard this, he told the elder, 'This child is a person of little merit and will not benefit you; you should kill him. If you do not kill him, your household will decline, and everyone will die.' At that time, the elder Yueguang thought, 'I have never had a child before, and because of this, I have prayed to heaven and earth everywhere. After so many years, this child was born. I cannot bear to kill him. I should ask other Shramanas and Brahmins to resolve my doubts.' At that time, the Tathagata had not long become a Buddha, and people called him the Great Shramana. At that time, the elder Yueguang thought, 'I can tell the Great Shramana the whole story.' At that time, the elder immediately rose from his seat, took the child, and went to the World Honored One. On the way, he thought again, 'Now there are elder Brahmins, who are old, wise, and respected by everyone. They do not know or understand this, let alone this Shramana Gautama! He is young and has not been practicing for long, how could he know this? I am afraid he will not be able to resolve my doubts. I should go home now.' At that time, a deity who had known the elder in the past, knowing what the elder was thinking, spoke in the air, saying, 'Elder, you should know that if you go a little further, you will surely gain benefit, receive great rewards, and also reach the place of nectar. It is very rare for a Tathagata to appear in the world, and the Tathagata bestows nectar rain. It only happens from time to time. Also, elder! There are four things that are the smallest and should not be taken lightly.'
。云何為四？國王雖小最不可輕；火雖小亦不可輕；龍雖小復不可輕；學道之人雖復年幼亦不可輕。是謂，長者！有此四事最不可輕。」
是時，天神便說此偈：
「國王雖復小， 斬害由其法， 小火雖未熾， 焚燒山草木。 神龍雖現小， 降雨隨時宜， 學者年幼稚， 度人無有量。」
爾時，月光長者心開意解，歡喜踴躍，不能自勝，即前進至世尊所，頭面禮足，在一面坐。以此因緣，具白世尊。
爾時，世尊告長者曰：「今此小兒極有大福，此小兒若當大者，當將五百徒眾來至我所，而出家學道得阿羅漢，我聲聞中福德第一，無能及者。」
是時，長者聞此語已，歡喜踴躍，不能自勝，白世尊言：「如世尊教，非如尼揵子語。」是時，月光長者重白世尊：「唯愿受請及比丘僧並愍此小兒。」爾時，世尊默然受請。
時，長者以見默然受請，即從座起，頭面禮足，便退而去。還至家中，供辦種種甘饌飲食，敷好坐具，清旦自白：「時到，唯愿降神。」
是時，世尊以知時到，將諸比丘前後圍繞，入舍衛城，至長者家，即就於座
現代漢語譯本：什麼是四種不可輕視的事物呢？國王即使弱小也不可輕視；火苗即使微小也不可輕視；龍即使幼小也不可輕視；修道之人即使年幼也不可輕視。這就是，長者！這四件事最不可輕視。 當時，天神說了這首偈語： 『國王即使弱小，也能依法進行殺戮；小火苗即使沒有燃燒旺盛，也能焚燒山林草木；神龍即使顯得幼小，也能隨時降下雨水；修道之人即使年幼，度化眾生的能力也是無限的。』 當時，月光長者心開意解，歡喜踴躍，不能自已，立即走到世尊面前，頂禮足下，在一旁坐下。因為這個因緣，詳細地告訴了世尊。 當時，世尊告訴長者說：『這個小孩非常有福報，這個小孩如果長大，將會帶領五百徒眾來到我這裡，出家修道證得阿羅漢果位，成為我聲聞弟子中福德第一，沒有人能比得上。』 當時，長者聽了這話，歡喜踴躍，不能自已，對世尊說：『如世尊所教導，不像尼犍子所說。』當時，月光長者再次對世尊說：『希望您接受我的邀請，以及比丘僧眾，並且憐憫這個小孩。』當時，世尊默然接受了邀請。 當時，長者看到世尊默然接受邀請，就從座位上站起來，頂禮足下，然後退了出去。回到家中，準備了各種美味的食物，鋪設好座位，清晨親自稟告：『時間到了，希望您降臨。』 當時，世尊知道時間到了，就帶領著眾比丘前後圍繞，進入舍衛城，來到長者家中，隨即坐下。
English version: What are the four things that should not be underestimated? A king, even if small, should not be underestimated; a fire, even if small, should not be underestimated; a dragon, even if small, should not be underestimated; a person practicing the Way, even if young, should not be underestimated. These, elder, are the four things that should not be underestimated. At that time, the heavenly being spoke this verse: 'A king, even if small, can inflict harm according to the law; a small fire, even if not blazing, can burn mountains and vegetation; a divine dragon, even if appearing small, can bring rain at the right time; a practitioner, even if young, has immeasurable capacity to liberate beings.' At that time, Elder Moonlight's mind opened and understood, he was filled with joy and excitement, unable to contain himself, and immediately went to the World Honored One, bowed at his feet, and sat to one side. Because of this cause, he told the World Honored One in detail. At that time, the World Honored One told the elder, 'This child has great blessings. If this child grows up, he will lead five hundred disciples to come to me, leave home to practice the Way, and attain Arhatship, becoming the foremost in merit among my disciples, with no one able to surpass him.' At that time, the elder, upon hearing these words, was filled with joy and excitement, unable to contain himself, and said to the World Honored One, 'As the World Honored One teaches, it is not like what the Niganthas say.' At that time, Elder Moonlight again said to the World Honored One, 'May you accept my invitation, along with the monastic community, and have compassion for this child.' At that time, the World Honored One silently accepted the invitation. At that time, the elder, seeing that the World Honored One had silently accepted the invitation, rose from his seat, bowed at his feet, and then withdrew. Returning home, he prepared various delicious foods, laid out good seats, and in the early morning, personally announced, 'The time has come, may you descend.' At that time, the World Honored One, knowing that the time had come, led the monks, surrounded by them, entered Shravasti, arrived at the elder's house, and immediately sat down.
。是時，長者見佛、比丘僧坐已定，即辦種種飲食，自手斟酌，歡喜不亂，以見食竟，除去缽器，行清凈水，更取小座，如來前坐，欲得聞佛所說妙法。是時，月光長者白世尊言：「我今持居家田業盡與此兒，唯愿世尊當與立名。」
世尊告曰：「此兒生時，人皆馳走東西，云是尸婆羅鬼，今即立字尸婆羅。」
爾時，世尊漸與長者及長者婦而說妙論，所謂論者：施論、戒論、生天之論，欲不凈想，漏為大患，出要為妙。爾時，世尊以見長者及長者婦，心開意解，無復狐疑，諸佛世尊常所說法：苦、習、盡、道，是時世尊盡與長者說之，令發歡喜之心。長者夫婦即于座上，諸塵垢盡，得法眼凈，猶如新白[(畾/且)*毛]易染為色。是時，長者夫婦亦復如是，即于座上得法眼凈，彼以見法，分別諸法，以度猶豫，無復狐疑，得無所畏，解如來深奧之法，即受五戒。
爾時，世尊便說此偈：
「祠祀火為上， 諸論頌為首， 王為人中尊， 海為眾流源， 月為星中明， 日為眾明最。 八方及上下， 所生萬品物， 欲求其福者， 三佛最為尊。」
爾時，世尊說此偈已，即從座起而去。
是時，長者求五百童子，使侍衛尸婆羅
現代漢語譯本：當時，長者看到佛陀和比丘僧眾都已坐定，便親自準備了各種飲食，親自斟酌，歡喜而有條不紊。等用完餐后，他收起缽器，奉上乾淨的水，又取來小座，在如來面前坐下，想要聽佛陀所說的妙法。這時，月光長者對世尊說：『我現在把家裡的田地產業都給這個孩子，只希望世尊能為他取個名字。』 世尊告訴他說：『這孩子出生時，人們都四處奔走，說他是尸婆羅鬼，現在就給他取名為尸婆羅吧。』 當時，世尊逐漸為長者和長者的妻子講述微妙的道理，所講的道理包括：佈施的道理、持戒的道理、關於昇天的道理、對慾望不凈的觀想、煩惱是巨大的禍患、解脫才是最美好的。當時，世尊看到長者和長者的妻子，心意開解，不再有疑惑，就為他們講述諸佛世尊常說的道理：苦、集、滅、道。這時，世尊將這些道理都告訴了長者，使他們生起歡喜之心。長者夫婦當即在座位上，所有塵垢都已消除，獲得了清凈的法眼，就像新白的布料容易被染色一樣。當時，長者夫婦也是這樣，當即在座位上獲得了清凈的法眼，他們通過見到真理，分辨各種道理，從而度過了猶豫，不再有疑惑，獲得了無所畏懼，理解了如來深奧的佛法，隨即受了五戒。 當時，世尊便說了這首偈語： 『祭祀以火為上，各種論述以頌為首，國王是人中最尊貴的，大海是眾河流的源頭，月亮是星星中最明亮的，太陽是所有光明中最耀眼的。八方上下，所生出的萬物，想要尋求福報的人，三佛是最為尊貴的。』 當時，世尊說完這首偈語后，就從座位上起身離開了。 當時，長者找來五百個童子，讓他們侍衛尸婆羅。
English version: At that time, the elder saw that the Buddha and the assembly of monks were seated, and he personally prepared various foods, served them himself, joyfully and orderly. After the meal, he cleared away the bowls, offered clean water, and then took a small seat, sitting before the Tathagata, desiring to hear the wonderful Dharma spoken by the Buddha. At this time, the elder, Moonlight, said to the World Honored One, 'I now give all my family's fields and property to this child, and I only wish that the World Honored One would give him a name.' The World Honored One told him, 'When this child was born, people ran around saying he was a 'Shiva-ra' ghost, so now let his name be Shiva-ra.' At that time, the World Honored One gradually spoke to the elder and his wife about the subtle principles, including: the principle of giving, the principle of keeping precepts, the principle of being born in heaven, the contemplation of the impurity of desires, that afflictions are a great calamity, and that liberation is the most wonderful. At that time, the World Honored One saw that the elder and his wife had opened their minds and were free from doubt, so he spoke to them about the principles that all Buddhas and World Honored Ones often teach: suffering, its cause, its cessation, and the path. At this time, the World Honored One told the elder all these principles, causing them to generate joy. The elder and his wife, right there in their seats, had all their defilements removed and obtained the pure Dharma eye, just like new white cloth is easily dyed. At that time, the elder and his wife were also like this, and right there in their seats, they obtained the pure Dharma eye. Through seeing the truth, they distinguished various principles, thus overcoming their hesitation, no longer having doubts, obtaining fearlessness, understanding the profound Dharma of the Tathagata, and then receiving the five precepts. At that time, the World Honored One then spoke this verse: 'Sacrifices are supreme with fire, among all discourses, verses are the foremost, the king is the most honored among people, the sea is the source of all rivers, the moon is the brightest among the stars, and the sun is the most radiant of all lights. In the eight directions and above and below, among all the myriad things that are born, those who seek blessings, the three Buddhas are the most honored.' At that time, after the World Honored One spoke this verse, he rose from his seat and departed. At that time, the elder sought five hundred boys to serve and protect Shiva-ra.
。是時，尸婆羅年向二十，往至父母所，白父母言：「唯愿二尊許使出家學道。」
爾時，二親即便聽許。所以然者，世尊先以記之，當將五百童子至世尊所，求作沙門。是時，尸婆羅及五百人禮父母足，便退而去。至世尊所，頭面禮足，在一面立。爾時，尸婆羅白世尊言：「唯愿聽許，得在道次。」
是時，世尊即便聽許使作沙門。未經幾日，便成阿羅漢，六通清徹，具八解脫。是時，五百童子前白佛言：「唯愿世尊聽作沙門。」世尊默然可之，出家未經幾日，便成羅漢。
爾時，尊者尸婆羅還在舍衛國本邦之處，眾人敬仰，得四事供養：衣被、飲食、床褥臥具、病瘦醫藥。是時，尊者尸婆羅便作是念：「我今在此本邦之中，極為煩鬧，今可在人間游化。」是時，尊者尸婆羅到時，著衣持缽，入舍衛城乞食；乞食已，還詣所止，收攝坐具，著衣持缽，出祇桓精舍，將五百比丘，前後圍繞，在人間游化；所至到處，無不供養者，皆供給衣被、飲食、床褥臥具、病瘦醫藥。復有諸天告諸村落：「今有尊者尸婆羅，得阿羅漢福德第一，將五百比丘，在人間游化。諸賢可往供養，今不為者，後悔無益
現代漢語譯本：當時，尸婆羅年紀二十歲，前往父母住處，對父母說：『只希望二位尊長允許我出家學道。』 當時，他的父母就答應了。之所以如此，是因為世尊之前就預言過，他將帶領五百童子到世尊那裡，請求做沙門。當時，尸婆羅和五百人禮拜父母的腳，然後退下離去。他們到了世尊那裡，頭面禮拜世尊的腳，站在一旁。當時，尸婆羅對世尊說：『只希望您允許我，得以進入修道的行列。』 當時，世尊就允許他們做了沙門。沒過幾天，他們就成了阿羅漢，六神通清澈，具備八種解脫。當時，五百童子向前對佛說：『只希望世尊允許我們做沙門。』世尊默許了他們，出家沒過幾天，他們就成了羅漢。 當時，尊者尸婆羅還在舍衛國他的家鄉，眾人敬仰他，得到四事供養：衣服、飲食、床鋪臥具、疾病醫藥。當時，尊者尸婆羅就想：『我現在在這裡家鄉，非常喧鬧，現在可以在人間遊歷教化。』當時，尊者尸婆羅到了時間，穿上衣服，拿著缽，進入舍衛城乞食；乞食完畢，回到住處，收拾好坐具，穿上衣服，拿著缽，離開祇桓精舍，帶領五百比丘，前後圍繞，在人間遊歷教化；所到之處，沒有不供養的，都供給衣服、飲食、床鋪臥具、疾病醫藥。還有諸天告訴各個村落：『現在有尊者尸婆羅，是得到阿羅漢果位福德第一的人，帶領五百比丘，在人間遊歷教化。各位賢者可以前去供養，現在不供養，以後後悔就沒用了。』
English version: At that time, Śivara was twenty years old. He went to his parents' place and said to them, 'I only wish that you two would allow me to leave home and study the Way.' At that time, his parents immediately agreed. The reason for this was that the World Honored One had previously prophesied that he would lead five hundred boys to the World Honored One, requesting to become śramaṇas. At that time, Śivara and the five hundred people bowed at their parents' feet, then withdrew and left. They arrived at the World Honored One's place, bowed their heads to his feet, and stood to one side. At that time, Śivara said to the World Honored One, 'I only wish that you would allow me to enter the path of cultivation.' At that time, the World Honored One immediately allowed them to become śramaṇas. Within a few days, they became Arhats, with clear six supernormal powers and possessing the eight liberations. At that time, the five hundred boys stepped forward and said to the Buddha, 'We only wish that the World Honored One would allow us to become śramaṇas.' The World Honored One silently approved, and within a few days of leaving home, they became Arhats. At that time, Venerable Śivara was still in his hometown in Śrāvastī, where he was revered by the people and received the four kinds of offerings: clothing, food, bedding, and medicine for illness. At that time, Venerable Śivara thought, 'Being here in my hometown is very noisy. Now I can travel and teach among the people.' At that time, Venerable Śivara, when the time came, put on his robes, took his bowl, and entered the city of Śrāvastī to beg for food. After begging for food, he returned to his dwelling, packed up his sitting mat, put on his robes, took his bowl, and left the Jeta Grove Monastery, leading five hundred monks, surrounded by them, traveling and teaching among the people. Wherever they went, there were those who made offerings, providing clothing, food, bedding, and medicine for illness. Furthermore, there were devas who told the villages, 'Now there is Venerable Śivara, who has attained the first merit of the Arhat fruit, leading five hundred monks, traveling and teaching among the people. You virtuous ones can go and make offerings. If you do not do so now, it will be useless to regret it later.'
。」
是時，尊者尸婆羅便作是念：「今甚厭患此供養，當何處避之，令人不知吾處？」是時，即入深山之中。諸天覆在村落間，各各告曰：「今尊者尸婆羅在此山中，可往供養；今不為者，後悔無益。」是時，人民聞天語已，即負飲食，往詣尊者尸婆羅所：「唯愿尊住，為我等故。」
是時，尸婆羅漸漸人中游化，來至羅閱城迦蘭陀竹園所，與大比丘五百人俱，亦得供養衣被、飲食、床褥臥具、病瘦醫藥。時，尸婆羅復作是念：「我今向在何處夏坐，令人不知吾處？」復重作念：「當在耆阇山東，廣普山西，于中夏坐。」即將五百比丘，在彼山中而受夏坐。
是時，釋提桓因知尸婆羅心中所念，即于山中化作浮圖，園果樹木皆悉備具，周匝有浴池，化作五百高臺，復化作五百床座，復化作五百小床座，復化作五百繩床，以天甘露而食之。是時，尊者尸婆羅便作是念：「我今已夏坐訖，不見如來甚久，今可往親覲世尊。」即將五百比丘，往舍衛城，爾時盛熱，比丘眾皆悉汗出，污染身體。
是時，尊者尸婆羅作是念：「今日比丘眾身體極熱，得少許云在上及細雨者，甚是佳事，值小浴池及得少漿。」以生此念，即空中有大云，及作細雨，亦有浴池
現代漢語譯本 當時，尊者尸婆羅心想：『現在非常厭煩這些供養，我該躲到哪裡，才能不讓人知道我的去處呢？』當時，他便進入深山之中。諸天又在村落間，各自宣告說：『現在尊者尸婆羅在這山中，可以前去供養；現在不去，以後後悔就沒用了。』當時，人們聽到天上的話后，就帶著食物，前往尊者尸婆羅所在的地方：『只希望尊者能留下來，爲了我們。』 當時，尸婆羅漸漸在人群中游化，來到羅閱城的迦蘭陀竹園，與五百位大比丘在一起，也得到了供養的衣服、飲食、床鋪臥具、病時的醫藥。當時，尸婆羅又想：『我現在應該在哪裡安居，才能不讓人知道我的去處呢？』他又想：『應該在耆阇山的東邊，廣普山的西邊，在那裡安居。』於是就帶著五百位比丘，在那山中接受安居。 當時，釋提桓因知道尸婆羅心中所想，就在山中變化出佛塔，園林果樹都準備齊全，周圍有浴池，變化出五百個高臺，又變化出五百個床座，又變化出五百個小床座，又變化出五百個繩床，用天上的甘露來供養他們。當時，尊者尸婆羅心想：『我現在已經安居結束了，很久沒見到如來了，現在可以去拜見世尊。』於是就帶著五百位比丘，前往舍衛城，當時天氣炎熱，比丘們都汗流浹背，弄髒了身體。 當時，尊者尸婆羅心想：『今天比丘們身體非常熱，如果能有少許雲彩在上面，並且下點小雨，那就太好了，如果能遇到小浴池，並且能得到少許飲料。』他剛產生這個念頭，空中就出現了大片雲彩，並且下起了小雨，也有了浴池。
English version At that time, the Venerable Śīvalī thought: 'Now I am very tired of these offerings. Where should I hide so that people won't know where I am?' At that time, he went into the deep mountains. The devas, in the villages, each proclaimed: 'Now the Venerable Śīvalī is in this mountain, you can go and make offerings; if you don't go now, it will be useless to regret it later.' At that time, the people, having heard the words of the devas, took food and went to where the Venerable Śīvalī was: 'We only hope that the Venerable one will stay, for our sake.' At that time, Śīvalī gradually wandered among the people, and came to the Kalandaka Bamboo Grove in Rājagṛha, where he was with five hundred great bhikṣus, and also received offerings of clothing, food, bedding, and medicine for illness. At that time, Śīvalī thought again: 'Where should I now reside for the summer retreat, so that people won't know where I am?' He thought again: 'I should be on the east side of Gṛdhrakūṭa Mountain, and the west side of Vipula Mountain, and reside there.' So he took five hundred bhikṣus and accepted the summer retreat in that mountain. At that time, Śakra, lord of the devas, knowing what Śīvalī was thinking, transformed a stupa in the mountain, with gardens and fruit trees all prepared, with a bathing pond all around, transforming five hundred high platforms, and also transforming five hundred beds, and also transforming five hundred small beds, and also transforming five hundred rope beds, and feeding them with heavenly nectar. At that time, the Venerable Śīvalī thought: 'Now that I have finished the summer retreat, it has been a long time since I have seen the Tathāgata, now I can go and pay homage to the World Honored One.' So he took five hundred bhikṣus and went to Śrāvastī. At that time, the weather was hot, and the bhikṣus were all sweating and their bodies were dirty. At that time, the Venerable Śīvalī thought: 'Today the bhikṣus' bodies are very hot, if there could be a few clouds above and a little rain, that would be great, and if we could find a small bathing pond and get a little drink.' As soon as he had this thought, a large cloud appeared in the sky, and it began to rain lightly, and there was also a bathing pond.
。有四非人負好甘漿：「毗沙門王所遣，唯愿尊者受此甘漿，及施比丘僧。」爾時，受此漿已，與比丘僧使飲之。
爾時，尸婆羅復作是念：「我今可在此間止宿。」是時，釋提桓因知尸婆羅心中所念，即于道側，化作五百房舍，床臥備具。是時，諸天奉上飲食，尸婆羅食訖，即從坐起而去。
爾時，尊者尸婆羅叔父在舍衛城內住，饒財多寶，無所短乏。然復慳貪，不肯佈施，不信佛、法、眾，不造功德。是時，諸親族語此人曰：「長者！用此財貨為？然復不作後世遺糧。」
爾時，彼長者聞此語已，一日之中以百千兩金佈施與外道梵志，不向三尊。
是時，尊者尸婆羅聞叔父以百千兩金施與外道異學，不佈施與三尊。是時，尊者尸婆羅往詣祇洹精舍，至世尊所，頭面禮足，在一面坐。爾時，世尊與尸婆羅說微妙之法。是時，尊者尸婆羅從如來聞法已，即從坐起，禮世尊足，右繞三匝，便退而去。
是時，尊者尸婆羅即其日，著衣持缽，入舍衛城乞食，漸漸往詣叔父家。到已，在門外默然立。是時，長者見尊者尸婆羅在門外乞食，即語之曰：「汝昨日何故不來？我昨日以百千兩金惠施，我可以一張㲲，持用施卿。」
尸婆羅對曰：「我今不用㲲為，今日來者，故乞食耳
現代漢語譯本：有四個非人拿著美味的甘漿前來，說：『這是毗沙門天王派來的，只希望尊者您能接受這甘漿，並施與眾比丘僧。』當時，尸婆羅接受了甘漿后，就讓比丘僧們飲用。 當時，尸婆羅又想：『我今天可以在這裡住宿。』這時，釋提桓因知道尸婆羅心中所想，就在道路旁邊，變化出五百間房舍，床鋪等都已備好。當時，諸天奉上飲食，尸婆羅吃完后，就從座位起身離開了。 當時，尊者尸婆羅的叔父住在舍衛城內，他家財萬貫，什麼都不缺。然而他卻非常吝嗇，不肯佈施，不相信佛、法、僧三寶，也不做任何功德。當時，他的親族對他說：『長者！你用這些錢財做什麼呢？這樣不為後世積攢資糧。』 當時，那位長者聽到這話后，一天之內就用一百千兩黃金佈施給了外道梵志，卻不供養三寶。 當時，尊者尸婆羅聽到叔父用一百千兩黃金佈施給外道異學，卻不佈施給三寶。當時，尊者尸婆羅就前往祇洹精舍，來到世尊那裡，頂禮佛足，在一旁坐下。當時，世尊為尸婆羅宣說了微妙的佛法。當時，尊者尸婆羅聽聞如來說法后，就從座位起身，禮拜世尊的腳，右繞三圈，然後退下離開了。 當時，尊者尸婆羅當天就穿上衣服，拿著缽，進入舍衛城乞食，漸漸來到叔父家。到了之後，就在門外默默地站著。當時，長者看到尊者尸婆羅在門外乞食，就對他說：『你昨天為什麼沒來？我昨天佈施了一百千兩黃金，我可以給你一張毯子，拿去用吧。』 尸婆羅回答說：『我今天不需要毯子，今天來這裡，只是爲了乞食。』
English version: Four non-human beings came bearing delicious sweet juice, saying, 'This is sent by King Vaisravana. We only wish that the Venerable One would accept this sweet juice and share it with the monastic community.' At that time, after accepting the juice, Sīvali had the monks drink it. Then, Sīvali thought, 'I can stay here tonight.' At that moment, Sakra, the lord of the gods, knowing what Sīvali was thinking, transformed five hundred dwellings along the road, complete with beds and bedding. Then, the gods offered food, and after Sīvali had eaten, he rose from his seat and left. At that time, Venerable Sīvali's uncle lived in Sravasti. He was wealthy and had abundant treasures, lacking nothing. However, he was very stingy, unwilling to give alms, did not believe in the Buddha, Dharma, and Sangha, and did not perform any meritorious deeds. At that time, his relatives said to him, 'Elder! What do you do with all this wealth? You are not accumulating provisions for the next life.' At that time, upon hearing these words, the elder gave one hundred thousand gold coins to non-Buddhist ascetics in a single day, instead of making offerings to the Three Jewels. At that time, Venerable Sīvali heard that his uncle had given one hundred thousand gold coins to non-Buddhist heretics, instead of giving to the Three Jewels. Then, Venerable Sīvali went to the Jeta Grove Monastery, approached the World Honored One, bowed his head to his feet, and sat to one side. At that time, the World Honored One spoke the subtle Dharma to Sīvali. Then, after hearing the Dharma from the Tathagata, Venerable Sīvali rose from his seat, bowed to the feet of the World Honored One, circumambulated him three times, and then departed. Then, on that very day, Venerable Sīvali put on his robes, took his bowl, and entered Sravasti to beg for alms, gradually making his way to his uncle's house. Upon arriving, he stood silently outside the door. At that time, the elder saw Venerable Sīvali begging for alms outside the door and said to him, 'Why didn't you come yesterday? Yesterday I gave away one hundred thousand gold coins. I can give you a blanket to use.' Sīvali replied, 'I do not need a blanket today. I have come today only to beg for alms.'
。」
長者對曰：「我昨日以用百千兩金惠施，更不能復惠施。」
是時，尊者尸婆羅欲得度長者故，便飛在空中，身出水火，坐臥經行，隨意所造。是時，長者見此變化已，便作是說：「可還來下就坐，今當相施。」
是時，尊者尸婆羅即舍神足，尋來就坐。是時，彼長者以弊惡飲食極為粗丑，與尊者尸婆羅使食之。是時，尊者尸婆羅生長豪家，飲食自恣，但以彼長者故，而受此食，便取食之。是時，尊者尸婆羅食訖，還詣所在。
即其夜，虛空神天來語長者曰：
「善施極大施， 乃與尸婆羅， 無慾以解脫， 愛斷以無疑。」
夜半、清旦二時說此偈：
「善施極大施， 乃與尸婆羅， 無慾以解脫， 愛斷以無疑。」
是時，長者聞天人語，便作是念：「我昨日以百千兩金施與外道，乃無此應；我今日以弊惡食施與尸婆羅，乃致此應。何時當曉？自當以百千兩金施尸婆羅。」是時，長者即其日檢校家中，有直百千兩金者，即持詣尸婆羅所。到已，頭面禮足，在一面住。爾時，長者以百千兩金，奉上尸婆羅，並作是語：「唯愿受此百千兩金。」
是時，尊者尸婆羅報曰：「當使長者受福無窮，長壽自然；然復如來不許比丘受百千兩金
現代漢語譯本 長者回答說：『我昨天已經用了百千兩黃金佈施，不能再佈施了。』 當時，尊者尸婆羅爲了度化長者，便飛到空中，身上發出水火，坐臥行走，隨意變化。當時，長者看到這種變化后，便說：『可以下來坐，我現在就佈施給你。』 當時，尊者尸婆羅立即收起神通，下來就坐。當時，那位長者用非常粗劣的食物給尊者尸婆羅吃。當時，尊者尸婆羅生長在富貴人家，飲食隨意，但爲了那位長者的緣故，還是接受了這些食物，並吃了下去。當時，尊者尸婆羅吃完后，就回到了自己的住處。 當天晚上，虛空中的神天來告訴長者說： 『善的佈施是最大的佈施，是給予尸婆羅的，無慾才能解脫，斷愛才能無疑。』 半夜和清晨兩次說了這首偈： 『善的佈施是最大的佈施，是給予尸婆羅的，無慾才能解脫，斷愛才能無疑。』 當時，長者聽到天人的話，便想：『我昨天用百千兩黃金佈施給外道，卻沒有這樣的迴應；我今天用粗劣的食物佈施給尸婆羅，卻得到了這樣的迴應。什麼時候才能明白呢？我應該用百千兩黃金佈施給尸婆羅。』當時，長者當天就檢查家中，找到價值百千兩黃金的東西，就拿著去尸婆羅那裡。到了之後，頭面禮足，站在一邊。那時，長者用百千兩黃金，奉獻給尸婆羅，並說：『希望您接受這百千兩黃金。』 當時，尊者尸婆羅回答說：『應當使長者得到無盡的福報，長壽自然；然而如來不允許比丘接受百千兩黃金。』
English version The elder replied, 'Yesterday I already gave away a hundred thousand pieces of gold in charity, I cannot give any more.' At that time, Venerable Śīvalī, wishing to convert the elder, flew into the air, emitting water and fire from his body, sitting, lying down, and walking, transforming at will. When the elder saw these transformations, he said, 'You may come down and sit, and I will now give to you.' At that time, Venerable Śīvalī immediately relinquished his supernatural powers and came down to sit. At that time, the elder gave Venerable Śīvalī extremely coarse and unpleasant food to eat. At that time, Venerable Śīvalī, having grown up in a wealthy family and accustomed to fine food, accepted the food for the sake of the elder and ate it. After Venerable Śīvalī finished eating, he returned to his dwelling. That night, a deity in the sky came and said to the elder: 'A good gift is the greatest gift, given to Śīvalī, freedom comes from desirelessness, and certainty from the cutting of attachment.' At midnight and again at dawn, the deity spoke this verse: 'A good gift is the greatest gift, given to Śīvalī, freedom comes from desirelessness, and certainty from the cutting of attachment.' At that time, the elder, hearing the words of the deity, thought, 'Yesterday I gave a hundred thousand pieces of gold to the heretics, and there was no such response; today I gave coarse food to Śīvalī, and there was such a response. When will I understand? I should give a hundred thousand pieces of gold to Śīvalī.' At that time, the elder immediately checked his house that day, found items worth a hundred thousand pieces of gold, and took them to Śīvalī. Having arrived, he bowed his head to the ground at his feet and stood to one side. Then, the elder offered the hundred thousand pieces of gold to Śīvalī, saying, 'May you accept this hundred thousand pieces of gold.' At that time, Venerable Śīvalī replied, 'May the elder receive endless blessings and natural longevity; however, the Tathagata does not allow monks to accept a hundred thousand pieces of gold.'
。」
是時，長者便往至世尊所。到已，頭面禮足，在一面坐。爾時，彼長者白世尊言：「唯愿世尊使尸婆羅比丘受此百千兩金，使我蒙其福。」
爾時，世尊告一比丘：「汝往至尸婆羅比丘所，云吾喚卿。」
比丘對曰：「如是。世尊！」是時，彼比丘從佛受教，即往至彼尸婆羅所，以如來語而告之。
是時，尊者尸婆羅承彼比丘語，即往至世尊所，頭面禮足，在一面坐。爾時，世尊告尸婆羅曰：「汝今可受此長者百千兩金，使蒙其福，此是宿緣之業，可受其報。」
尸婆羅對曰：「如是。世尊！」
是時，尊者尸婆羅即時而說達嚫：
「施衣及余物， 欲求其福德， 往至天世人， 五樂自娛樂。 從天至人中， 度有無疑難， 涅槃無為處， 諸佛之所樂。 施惠無難者， 蒙此獲福祐， 當起慈惠心， 作福無有懈。」
是時，尊者尸婆羅語長者言：「可持此百千兩金，著我房中。」爾時，長者承受其教，持此百千兩金，著尊者尸婆羅房中，便退而去。
是時，尸婆羅告諸比丘：「諸有所乏者，來至此而取之。若復須衣被、飲食、床敷臥具、病瘦醫藥，皆來取之，勿在余處而求之也。展轉相告令知之
現代漢語譯本 當時，那位長者便來到世尊所在的地方。到達后，他頂禮世尊的雙足，然後在一旁坐下。這時，那位長者對世尊說：『唯愿世尊讓尸婆羅比丘接受這百千兩黃金，使我能從中獲得福報。』 當時，世尊告訴一位比丘：『你到尸婆羅比丘那裡去，告訴他我叫他來。』 那位比丘回答說：『是的，世尊！』這時，那位比丘接受佛的教誨，立即前往尸婆羅所在的地方，用如來的話告訴了他。 這時，尊者尸婆羅聽了那位比丘的話，立即來到世尊所在的地方，頂禮世尊的雙足，然後在一旁坐下。這時，世尊告訴尸婆羅說：『你現在可以接受這位長者的百千兩黃金，使他能從中獲得福報，這是你宿世的因緣，可以接受這份果報。』 尸婆羅回答說：『是的，世尊！』 這時，尊者尸婆羅即時說了以下偈語： 『佈施衣物及其他物品， 想要從中求得福德， 往生到天界或人間， 享受五種快樂的娛樂。 從天界到人間， 度過一切疑惑和困難， 到達涅槃無為的境界， 那是諸佛所喜樂的地方。 佈施恩惠沒有困難的人， 能從中獲得福佑， 應當發起慈悲和恩惠的心， 做善事不要懈怠。』 這時，尊者尸婆羅對長者說：『你可以把這百千兩黃金，放到我的房間里。』當時，長者接受了他的教誨，把這百千兩黃金放到尊者尸婆羅的房間里，然後退了出去。 這時，尸婆羅告訴眾比丘：『凡是缺少什麼東西的，都可以到這裡來取。如果需要衣服、飲食、床鋪臥具、生病時的醫藥，都來這裡取用，不要到其他地方去求。』大家互相轉告，讓大家都知道。
English version At that time, the elder went to where the World Honored One was. Having arrived, he bowed his head to the feet of the World Honored One and sat to one side. Then, the elder said to the World Honored One, 'May the World Honored One allow the Bhikkhu Sivala to accept this hundred thousand pieces of gold, so that I may receive its merit.' At that time, the World Honored One told a Bhikkhu, 'Go to where Bhikkhu Sivala is and tell him that I have called for him.' The Bhikkhu replied, 'Yes, World Honored One!' Then, that Bhikkhu, having received the Buddha's instruction, immediately went to where Sivala was and told him the words of the Tathagata. Then, Venerable Sivala, having heard the words of that Bhikkhu, immediately went to where the World Honored One was, bowed his head to the feet of the World Honored One, and sat to one side. Then, the World Honored One said to Sivala, 'You may now accept this elder's hundred thousand pieces of gold, so that he may receive its merit. This is the result of your past karma, and you may receive its reward.' Sivala replied, 'Yes, World Honored One!' Then, Venerable Sivala immediately spoke the following verse: 'Giving clothes and other things, Seeking to gain merit, Going to the heavens or the human world, Enjoying the pleasures of the five senses. From the heavens to the human realm, Passing through all doubts and difficulties, Reaching the state of Nirvana, the unconditioned, Which is the joy of all Buddhas. Those who give without difficulty, Will receive blessings and protection, They should arise with compassion and kindness, And do good deeds without laziness.' Then, Venerable Sivala said to the elder, 'You may put this hundred thousand pieces of gold in my room.' At that time, the elder accepted his instruction, put the hundred thousand pieces of gold in Venerable Sivala's room, and then withdrew. Then, Sivala told the Bhikkhus, 'Whoever is lacking anything, come here and take it. If you need clothing, food, bedding, or medicine for illness, come here to take it, do not seek it elsewhere.' Tell each other so that everyone knows.
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是時，眾多比丘白世尊言：「此尸婆羅昔作何福，生長者家，端正無雙，如桃華色？復作何福，兩手捉珠出母胎中？復作何福，將五百人，詣如來所，出家學道，值如來世？復作何福，所至到處，衣食自然無所短乏，余比丘無能及者？」
爾時，世尊告諸比丘：「過去久遠九十一劫，有佛號毗婆尸如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊！」出現於世，游在槃頭國界，與六十萬八千眾俱。四事供養：衣被、飲食、床敷臥具、病瘦醫藥。
「爾時，有梵志名曰耶若達，住彼土界，饒財多寶，金銀、珍寶、車𤦲、馬瑙、真珠、琥珀，不可稱計。是時，耶若達出彼國界，往至毗婆尸如來所。到已，共相問訊，在一面坐。是時，毗婆尸如來漸與說法，便發歡喜之心，是時，耶若達白毗婆尸如來：『唯愿當受我請，欲飯佛及比丘僧！』是時，如來默然受請。耶若達梵志以見世尊默然受請，即從座起，繞佛三匝而去，至家中辦種種甘饌飲食。
「是時，耶若達夜半便作是念：『我今已辦種種飲食，唯乏無酪，明日清旦當往城門中，其有賣酪者，盡當買之。』是時，耶若達清旦敷好坐具，尋復詣城門中求酪
當時，眾多比丘對世尊說：『這位尸婆羅過去做了什麼福報，出生在富裕的家庭，容貌端正無雙，像桃花的顏色？又做了什麼福報，兩手拿著珠子從母胎中出生？又做了什麼福報，帶領五百人，來到如來這裡，出家學道，值遇如來在世？又做了什麼福報，所到之處，衣食自然豐足，沒有缺乏，其他比丘都不能和他相比？』 這時，世尊告訴各位比丘：『在過去很久遠的九十一劫之前，有一位佛名叫毗婆尸如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊！』他出現在世間，在槃頭國界游化，與六十萬八千大眾在一起。他們接受四事供養：衣服、飲食、床鋪臥具、醫藥。 『當時，有一位婆羅門名叫耶若達，住在那個地方，他非常富有，擁有無數的金銀、珍寶、車渠、瑪瑙、珍珠、琥珀，多得無法計算。當時，耶若達離開他的國界，前往毗婆尸如來所在的地方。到達后，互相問候，在一旁坐下。這時，毗婆尸如來逐漸為他說法，他便生起了歡喜之心。這時，耶若達對毗婆尸如來說：『希望您能接受我的邀請，我想供養佛陀和比丘僧！』這時，如來默然接受了邀請。耶若達婆羅門看到世尊默然接受邀請，就從座位上站起來，繞佛三圈后離開，回到家中準備各種美味的食物。 『當時，耶若達在半夜裡想到：『我現在已經準備好各種食物，只缺少乳酪，明天清晨我應該去城門口，把所有賣乳酪的人的乳酪都買下來。』當時，耶若達在清晨鋪好坐具，然後前往城門口尋找乳酪。
At that time, many monks said to the World Honored One, 'What meritorious deeds did this Śīvalī perform in the past to be born into a wealthy family, with unparalleled beauty, like the color of a peach blossom? What meritorious deeds did he perform to be born from his mother's womb with pearls in both hands? What meritorious deeds did he perform to lead five hundred people to the Tathagata, renounce the world, and practice the Way, encountering the Tathagata in this life? What meritorious deeds did he perform so that wherever he goes, his clothing and food are naturally abundant, without any lack, and other monks cannot compare to him?' At that time, the World Honored One told the monks, 'In the distant past, ninety-one kalpas ago, there was a Buddha named Vipashyin Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, called Buddha, the World Honored One!' He appeared in the world, traveling in the realm of Bandhumati, with a gathering of six hundred and eight thousand people. They received four kinds of offerings: clothing, food, bedding, and medicine for illness. 'At that time, there was a Brahmin named Yajnadata, who lived in that land. He was very wealthy, possessing countless gold, silver, jewels, conch shells, agate, pearls, and amber, beyond measure. At that time, Yajnadata left his land and went to where Vipashyin Tathagata was. Upon arriving, they greeted each other and sat down to one side. Then, Vipashyin Tathagata gradually taught him the Dharma, and he developed a joyful heart. At that time, Yajnadata said to Vipashyin Tathagata, 'May you accept my invitation, I wish to offer food to the Buddha and the Sangha of monks!' At that time, the Tathagata silently accepted the invitation. When Yajnadata Brahmin saw that the World Honored One had silently accepted the invitation, he rose from his seat, circumambulated the Buddha three times, and left, returning home to prepare various delicious foods. 'At that time, Yajnadata thought in the middle of the night, 'I have now prepared all kinds of food, but I lack yogurt. Tomorrow morning, I should go to the city gate and buy all the yogurt from those who sell it.' At that time, Yajnadata laid out a good seat in the morning and then went to the city gate to look for yogurt.
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「當於爾時，有放牛人持酪，名尸婆羅，欲往祠祀。是時，耶若達梵志語放牛人曰：『卿酪賣者，吾當與價。』尸婆羅報曰：『我今欲祠祀。』婆羅門報曰：『汝今祀天為何所求？但賣與我，當重顧價。』放牛人報曰：『梵志！今用酪為？』梵志報曰：『我今請毗婆尸如來及比丘僧；然飲食盡辦，唯無有酪。』是時，尸婆羅問梵志曰：『毗婆尸如來者，為何等相貌？』梵志報曰：『如來者，無與等，戒具清凈，慧、定三昧不可及，天上、人中無能及者。』
「是時，耶若達梵志嘆說如來之德，尸婆羅聞已心開意解。是時，尸婆羅語梵志曰：『我今躬持此酪往施如來，複用祀天為？』是時，耶若達梵志將此放牛人往至家中，即白：『時到。今正是時，唯尊屈顧！』
「時，如來以知時到，著衣持缽，將諸比丘，前後圍繞，至耶若達梵志家，各次第坐。是時，放牛人見如來容貌世之希有，諸根惔怕，有三十二相、八十種好，莊嚴其身；亦如日月，猶如須彌山出衆山上，光明遠照，靡不蒙潤。見已歡喜，便前進世尊所，而作是說：『設當如來功德如梵志所論者，使此一瓶酪盡充眾僧！』爾時，尸婆羅白世尊言：『愿受此酪！』是時，如來即舒缽受酪，亦復與比丘僧，猶故有酪
現代漢語譯本：當時，有一個名叫尸婆羅的放牛人拿著乳酪，準備去祭祀。這時，耶若達梵志對放牛人說：『你的乳酪賣嗎？我願意出錢買。』尸婆羅回答說：『我正要用它來祭祀。』婆羅門說：『你祭祀天神是爲了求什麼呢？不如賣給我，我會給你更高的價錢。』放牛人問：『梵志，你要乳酪做什麼？』梵志回答說：『我正要請毗婆尸如來和比丘僧來，其他飲食都準備好了，唯獨沒有乳酪。』這時，尸婆羅問梵志：『毗婆尸如來是什麼樣子的？』梵志回答說：『如來是無與倫比的，戒律清凈，智慧、禪定三昧無人能及，天上人間都沒有能比得上他的。』 這時，耶若達梵志讚歎如來的功德，尸婆羅聽了之後心開意解。於是，尸婆羅對梵志說：『我親自拿著這乳酪去供養如來，還用它祭祀天神做什麼呢？』這時，耶若達梵志帶著放牛人回到家中，立刻稟告說：『時間到了，現在正是時候，請您屈尊光臨！』 當時，如來知道時間已到，就穿上袈裟，拿著缽，帶領著眾比丘，前後圍繞著，來到耶若達梵志的家中，依次坐下。這時，放牛人看到如來的容貌世間罕見，諸根寂靜，有三十二相、八十種好，莊嚴其身；就像日月一樣，又像須彌山聳立在群山之上，光明遠照，無不蒙受恩澤。他見了之後非常歡喜，便走到世尊面前，說道：『如果如來的功德真像梵志所說的那樣，愿這一瓶乳酪足夠供養所有的僧人！』這時，尸婆羅對世尊說：『請接受這乳酪！』當時，如來就伸出缽接受乳酪，也分給比丘僧，乳酪竟然還有剩餘。
English version: At that time, there was a cowherd named Śivara who was carrying milk curds, intending to use them for a sacrifice. Then, the Brahmin Yājñadatta said to the cowherd, 'Will you sell your curds? I will pay you for them.' Śivara replied, 'I am about to use them for a sacrifice.' The Brahmin said, 'What do you seek by sacrificing to the gods? Sell them to me instead, and I will give you a higher price.' The cowherd asked, 'Brahmin, what do you need the curds for?' The Brahmin replied, 'I am about to invite the Buddha Vipasyin and the assembly of monks; all the food is prepared, except for the curds.' Then, Śivara asked the Brahmin, 'What does the Buddha Vipasyin look like?' The Brahmin replied, 'The Buddha is incomparable, his precepts are pure, his wisdom and samadhi are unmatched, and there is no one in heaven or on earth who can compare to him.' At that time, the Brahmin Yājñadatta praised the virtues of the Buddha, and Śivara, upon hearing this, felt his heart open and his mind enlightened. Then, Śivara said to the Brahmin, 'I will personally take these curds to offer to the Buddha, why would I use them to sacrifice to the gods?' Then, the Brahmin Yājñadatta took the cowherd to his home and immediately announced, 'The time has come, now is the right time, please condescend to come!' At that time, the Buddha, knowing that the time had come, put on his robe, took his bowl, and led the assembly of monks, surrounded by them, to the home of Yājñadatta, where they sat down in order. Then, the cowherd saw that the Buddha's appearance was rare in the world, his senses were tranquil, he had the thirty-two marks and eighty minor marks, adorning his body; he was like the sun and moon, and like Mount Sumeru rising above all other mountains, his light shining far and wide, benefiting all. Seeing this, he was very happy, and he went before the World-Honored One and said, 'If the Buddha's merits are as the Brahmin has described, may this one jar of curds be enough to feed all the monks!' Then, Śivara said to the World-Honored One, 'Please accept these curds!' At that time, the Buddha extended his bowl to receive the curds, and also shared them with the monks, and there were still curds remaining.
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「爾時，放牛人白世尊言：『今故有餘酪。』時，如來告曰：『汝今更持此酪施佛及比丘眾。』時，放牛人對曰：『如是。世尊！』是時，放牛人更重行酪，猶故遺余酪在。放牛人復白佛言：『今故有遺余酪在。』是時，如來告此人曰：『今可持此酪與比丘尼眾、優婆塞、優婆夷眾，使得充飽。』故有遺余酪在。爾時，佛語放牛人：『汝今持此酪與檀越主人。』對曰：『如是。』尋復與檀越主人，故有遺余酪在。復施與乞人貧匱者，亦有遺余酪在。來白佛言：『故有遺余酪在。』時佛告曰：『今持此酪，瀉著凈地，若著水中。所以然者，我不見有人、天及世能消此酪者，唯除如來。』放牛人即受佛教，持此酪而著水中。尋時，水中大火炎出，高數十仞。
「是時，放牛人見此變怪已，嘆未曾有，還至世尊所，頭面禮足，叉手而住，復作此誓願：『今持此酪施與四部之眾，設當有福德者，緣此福祐，莫墮八難之處，莫生貧匱之家，所生之處，六情完具，面目端正，亦莫在家，使將來之世亦值如此聖尊。』
「比丘當知，三十一劫復有佛名式詰如來，出現於世。是時，式詰如來游化於野馬世界，與大比丘十萬人俱。是時，式詰如來到時，著衣持缽，入城乞食
現代漢語譯本 當時，放牛人對世尊說：『現在還有剩餘的乳酪。』這時，如來告訴他說：『你現在再把這些乳酪佈施給佛和比丘僧眾。』當時，放牛人回答說：『是的，世尊！』這時，放牛人再次分發乳酪，仍然有剩餘的乳酪。放牛人又對佛說：『現在還有剩餘的乳酪。』這時，如來告訴這個人說：『現在可以把這些乳酪給比丘尼僧眾、優婆塞、優婆夷僧眾，讓他們吃飽。』仍然有剩餘的乳酪。這時，佛對放牛人說：『你現在把這些乳酪給施主。』回答說：『是的。』隨即給了施主，仍然有剩餘的乳酪。又佈施給乞丐和貧困的人，也仍然有剩餘的乳酪。來告訴佛說：『仍然有剩餘的乳酪。』這時佛告訴他說：『現在把這些乳酪倒在乾淨的地上，或者倒在水裡。之所以這樣，是因為我沒有看到有人、天以及世間能夠消化這些乳酪的，只有如來可以。』放牛人立即接受佛的教誨，把這些乳酪倒在水裡。立刻，水中燃起大火，高達數十仞。 當時，放牛人看到這種奇異的景象后，驚歎從未有過，回到世尊那裡，頭面頂禮佛足，合掌站立，又發下這樣的誓願：『現在把這些乳酪佈施給四部大眾，如果因此有福德的話，憑藉這福德的保佑，不要墮入八難之處，不要出生在貧困的家庭，所出生的地方，六根完好，面容端正，也不要在家，使將來也能遇到這樣的聖尊。』 比丘們應當知道，三十一劫后，將有佛名為式詰如來，出現在世間。當時，式詰如來在野馬世界游化，與十萬大比丘在一起。當時，式詰如來到來時，穿著袈裟，拿著缽，進入城中乞食。
English version At that time, the cowherd said to the World Honored One, 『Now there is still some remaining cheese.』 Then, the Tathagata told him, 『Now, you should give this cheese to the Buddha and the assembly of monks.』 At that time, the cowherd replied, 『Yes, World Honored One!』 Then, the cowherd distributed the cheese again, and there was still some cheese left. The cowherd again said to the Buddha, 『Now there is still some cheese left.』 Then, the Tathagata told this person, 『Now you can give this cheese to the assembly of nuns, the laymen, and the laywomen, so that they may be full.』 There was still cheese left. Then, the Buddha said to the cowherd, 『Now you give this cheese to the benefactor.』 He replied, 『Yes.』 Immediately he gave it to the benefactor, and there was still cheese left. He also gave it to beggars and the poor, and there was still cheese left. He came and told the Buddha, 『There is still cheese left.』 Then the Buddha told him, 『Now take this cheese and pour it on clean ground, or into the water. The reason for this is that I do not see anyone, human or celestial, or in the world, who can digest this cheese, except for the Tathagata.』 The cowherd immediately accepted the Buddha's teaching and poured the cheese into the water. Immediately, a great fire blazed up from the water, reaching tens of ren in height. At that time, the cowherd, seeing this strange phenomenon, marveled that it had never happened before. He returned to the World Honored One, bowed his head to the ground at the Buddha's feet, clasped his hands, and stood there. He then made this vow: 『Now I offer this cheese to the four assemblies. If there is any merit from this, may this merit protect me from falling into the eight difficulties, from being born into a poor family, and may I be born with all six senses intact, with a handsome face, and not be a householder, so that in the future I may also encounter such a holy one.』 Monks, you should know that after thirty-one kalpas, there will be a Buddha named Shikiji Tathagata, who will appear in the world. At that time, Shikiji Tathagata will travel and teach in the Wild Horse World, with ten thousand great monks. At that time, when Shikiji Tathagata arrives, he will wear his robe, carry his bowl, and enter the city to beg for food.
。時，彼城中有大商客，名曰善財，遙見式詰如來諸根寂靜，容貌端正，有三十二相、八十種好，莊嚴其身，面如日月。見已，便發歡喜之心，前至世尊所，頭面禮足，在一面坐。爾時，賈人以好寶珠，散如來上，現其微心，普作誓願：『持此功德，所生之處，饒財多寶，無所乏短，無令手中有空缺時，乃至母胞胎中亦使不空。』
「於此劫中復有毗舍羅婆如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。爾時，有長者名善覺，饒財多寶，復請毗舍羅婆如來、至真、等正覺，及比丘僧。時，彼長者少於使人，是時長者躬自辦種種甘饌飲食，飯彼如來，作是誓願：『我持功德，所生之處，常值三尊，無所短乏，恒多使人，令將來之世值如來，如今日也。』
「今此賢劫中有佛名拘屢孫如來、至真、等正覺，出現於世。爾時，有長者名多財，復請拘屢孫如來，七日之中飯佛及比丘僧，供養衣被、飲食、床敷臥具、病瘦醫藥：『所生之處常饒財多寶，莫生貧賤之家，使我所生之處恒得四事供養，為四部之眾、國王、人民所見宗敬，天、龍、鬼神、人若非人，所見接遇。』
「諸比丘當知，爾時耶若達梵志，豈異人乎？莫作是觀。所以然者，今月光長者今身是也
現代漢語譯本：當時，城裡有一位大商人，名叫善財，他遠遠地看見式詰如來諸根寂靜，容貌端正，具有三十二相、八十種好，莊嚴自身，面容如同日月般光輝。看到后，他心生歡喜，走到世尊面前，頭面頂禮佛足，在一旁坐下。當時，這位商人用美好的寶珠散在如來身上，以此表達他的虔誠之心，並普遍發願：『愿以此功德，使我所生之處，財富充足，寶物眾多，沒有任何匱乏短缺，甚至手中沒有空缺的時候，乃至在母胎中也不空虛。』 在這個劫中，又有一位毗舍羅婆如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。當時，有一位長者名叫善覺，財富充足，寶物眾多，他邀請毗舍羅婆如來、至真、等正覺，以及比丘僧。當時，這位長者缺少使喚的人，於是長者親自準備各種美味佳餚，供養如來，並立下誓願：『我以此功德，愿我所生之處，常能遇到三寶，沒有任何短缺，並且常常有很多使喚的人，使我將來能夠像今天一樣遇到如來。』 現在這個賢劫中，有一位佛名叫拘屢孫如來、至真、等正覺，出現在世間。當時，有一位長者名叫多財，他邀請拘屢孫如來，在七天之中供養佛和比丘僧，供養衣物、飲食、床鋪臥具、病痛醫藥：『愿我所生之處常常財富充足，寶物眾多，不要出生在貧賤之家，使我所生之處恒常得到四事供養，為四部大眾、國王、人民所敬重，天、龍、鬼神、人或非人，所見之處都受到歡迎。』 諸位比丘應當知道，當時的耶若達梵志，難道是別人嗎？不要這樣認為。為什麼呢？因為現在的月光長者就是他。
English version: At that time, there was a great merchant in the city named Sudhana, who from afar saw the Tathagata Shikij's faculties serene, his appearance dignified, adorned with the thirty-two marks and eighty minor characteristics, his body majestic, and his face like the sun and moon. Upon seeing this, he felt joy in his heart, approached the World Honored One, bowed his head to his feet, and sat to one side. At that time, the merchant scattered fine jewels upon the Tathagata, expressing his sincere heart, and made a universal vow: 'May this merit cause me to be born in places where wealth is abundant, treasures are plentiful, and there is no lack or shortage, so that my hands are never empty, and even in my mother's womb, I will not be empty.' In this kalpa, there was also the Tathagata Vissabhū, the Truly Enlightened One, the Perfectly Enlightened One, the Accomplished in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, called Buddha, the World Honored One. At that time, there was an elder named Subuddhi, who was rich and had many treasures. He invited the Tathagata Vissabhū, the Truly Enlightened One, the Perfectly Enlightened One, and the Sangha of monks. At that time, the elder had few servants, so he personally prepared various delicious foods and offered them to the Tathagata, making this vow: 'By this merit, may I be born in places where I always encounter the Three Jewels, have no shortages, and always have many servants, so that in the future I may encounter the Tathagata as I do today.' Now, in this Bhadrakalpa, there is a Buddha named Krakucchanda Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, who has appeared in the world. At that time, there was an elder named Bahudhana, who invited the Krakucchanda Tathagata and for seven days offered food to the Buddha and the Sangha of monks, providing clothing, food, bedding, and medicine for the sick: 'May I be born in places where wealth is abundant and treasures are plentiful, not in poor and lowly families, so that wherever I am born, I always receive the four kinds of offerings, and am respected by the four assemblies, kings, and people, and welcomed by gods, dragons, ghosts, humans, and non-humans.' Monks, you should know, was the Brahmin Yajnadata of that time someone different? Do not think so. Why? Because the elder Chandrakanta of today is he.
。爾時放牛人，名尸婆羅，以酪供養佛者，今比丘尸婆羅是也。爾時善財賈人，豈異人乎？莫作是觀，今尸婆羅比丘是也。爾時善覺長者，豈異人乎？莫作是觀，今尸婆羅比丘是。爾時多財長者，豈異人乎？莫作是觀，今日尸婆羅比丘是也。
「諸比丘當知，尸婆羅比丘作此誓願：『使我所生之處，恒端正無雙，常在富貴家生，使將來之世值遇世尊，設為我說者，即得解脫，得出家作沙門。』緣此功德，今尸婆羅比丘得生富貴家，端正無雙，今遭值我，即得阿羅漢。然比丘當知，復以寶珠散如來上，持是功德，今處母胎，手執雙珠出母胎中，價直閻浮提，當生之日便作是說。復請拘屢孫如來求多使人，今將五百徒眾至我所，出家學道，得阿羅漢。復於七日之中供養拘屢孫如來，求得四事供養，今日不乏衣被、飲食、床敷臥具、病瘦醫藥。緣此功德，余比丘所不及，釋提桓因身來供養給其所須，又且諸天轉告村落，使四部之眾知有尸婆羅，此其義也。我弟子中第一福德者，尸婆羅比丘是也。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「五健丈夫堪任戰鬥出現於世
現代漢語譯本：當時，那個名叫尸婆羅的放牛人，用乳酪供養佛陀，他就是現在的比丘尸婆羅。當時的善財商人，難道是別人嗎？不要這樣認為，他就是現在的尸婆羅比丘。當時的善覺長者，難道是別人嗎？不要這樣認為，他就是現在的尸婆羅比丘。當時的多財長者，難道是別人嗎？不要這樣認為，他就是今天的尸婆羅比丘。 『諸位比丘應當知道，尸婆羅比丘曾發下這樣的誓願：』愿我所出生的地方，永遠端正無雙，常常出生在富貴人家，使將來能夠遇到世尊，如果世尊為我說法，我便能得到解脫，出家成為沙門。』因為這個功德，現在的尸婆羅比丘得以出生在富貴人家，容貌端正無雙，現在又遇到我，立刻就證得了阿羅漢果。』比丘們應當知道，他又曾用寶珠散在如來身上，憑藉這個功德，現在他還在母胎中，就手執雙珠出生，價值相當於整個閻浮提，出生當天就說了話。他又曾請拘屢孫如來，請求多派人來，現在他帶領五百徒眾來到我這裡，出家學道，證得阿羅漢果。他又在七天之中供養拘屢孫如來，祈求得到四事供養，所以今天他不缺乏衣服、飲食、床鋪臥具、以及生病時的醫藥。因為這個功德，其他比丘都比不上，連釋提桓因都親自來供養，滿足他的需求，而且諸天還轉告村落，讓四部大眾都知道有尸婆羅這個人，這就是其中的含義。我的弟子中，福德第一的，就是尸婆羅比丘。』 當時，諸位比丘聽了佛陀所說，都歡喜地奉行。 （三） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴諸位比丘：『有五種健壯的男子，能夠堪任戰鬥，出現在世間。』
English version: At that time, the cowherd named Śīvala, who offered milk to the Buddha, is now the bhikkhu Śīvala. The merchant Sudhana at that time, was he someone else? Do not think so, he is now the bhikkhu Śīvala. The elder Sudarśana at that time, was he someone else? Do not think so, he is now the bhikkhu Śīvala. The wealthy elder at that time, was he someone else? Do not think so, he is today the bhikkhu Śīvala. 'Monks, you should know that the bhikkhu Śīvala made this vow: 'May I be born in a place where I am always handsome and unparalleled, always born into a wealthy family, so that in the future I may encounter the World Honored One, and if the World Honored One preaches to me, I may attain liberation and become a śramaṇa.' Because of this merit, the bhikkhu Śīvala is now born into a wealthy family, with unparalleled beauty, and now he has encountered me, and immediately attained Arhatship. 'Monks, you should know that he also scattered jewels on the Tathagata, and by this merit, now while still in the womb, he was born holding two jewels, worth the entire Jambudvipa, and on the day of his birth, he spoke. He also invited the Tathagata Krakucchanda, requesting many people, and now he has led five hundred followers to me, to leave home and study the Way, and attain Arhatship. He also made offerings to the Tathagata Krakucchanda for seven days, seeking to receive the four requisites, so today he does not lack clothing, food, bedding, and medicine when sick. Because of this merit, other monks cannot compare, even Śakra Devanam Indra comes to make offerings and fulfill his needs, and the devas also spread the word to the villages, so that the four assemblies know of Śīvala, this is the meaning. Among my disciples, the one with the greatest merit is the bhikkhu Śīvala.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (3) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Śrāvastī. At that time, the World Honored One told the monks: 'There are five strong men who are capable of fighting and appear in the world.'
。云何為五？於是，有人著鎧持仗，入軍戰鬥，遙見風塵，便懷恐怖，是謂第一戰鬥人也。
「複次，第二戰鬥人，著鎧持仗，欲入軍戰。若見風塵，不懷恐怖；但見高幢，便懷恐怖，不堪前鬥，是謂第二人。
「複次，第三戰鬥人，著鎧持仗，欲入軍戰鬥，彼若見風塵，若見高幢，不懷恐怖；若見弓箭，便懷恐怖，不堪戰鬥，是謂第三人也。
「複次，第四戰鬥人，著鎧持仗，入軍共鬥，彼若見風塵，若見高幢，若見箭，不懷恐懼；但入陣時，便為他所捉，或斷命根，是謂第四戰鬥人也。
「複次，第五戰鬥人，著鎧持仗，欲入陣鬥，彼若見風塵，若見高幢，若見箭，若為他所捉，乃至於死，不懷恐怖；能壞他軍境界無外而領人民，是謂第五戰鬥人也。
「如是，比丘！世間有此五種人。今比丘眾中亦有此五種之人出現於世。云何為五？或有一比丘游他村落，彼聞村中有婦人，端正無雙，面如桃華色。彼聞已，到時，著衣持缽，入村乞食，即見此女人顏貌無雙，便起欲想，除去三衣，還佛禁戒，而作居家，猶如彼斗人，小見風塵，以懷恐怖，似此比丘也
現代漢語譯本：什麼是五種人呢？第一種人，他穿上鎧甲，拿著武器，進入戰場戰鬥，遠遠地看到塵土飛揚，就心生恐懼，這就是第一種戰鬥的人。 第二種人，他穿上鎧甲，拿著武器，準備進入戰場戰鬥。如果看到塵土飛揚，他不感到恐懼；但如果看到高高的旗幟，就心生恐懼，不敢上前戰鬥，這就是第二種人。 第三種人，他穿上鎧甲，拿著武器，準備進入戰場戰鬥，他如果看到塵土飛揚，或者看到高高的旗幟，都不感到恐懼；但如果看到弓箭，就心生恐懼，不敢戰鬥，這就是第三種人。 第四種人，他穿上鎧甲，拿著武器，進入戰場戰鬥，他如果看到塵土飛揚，或者看到高高的旗幟，或者看到弓箭，都不感到恐懼；但進入戰場時，就被敵人抓住，或者被殺死，這就是第四種戰鬥的人。 第五種人，他穿上鎧甲，拿著武器，準備進入戰場戰鬥，他如果看到塵土飛揚，或者看到高高的旗幟，或者看到弓箭，或者被敵人抓住，甚至被殺死，都不感到恐懼；他能夠摧毀敵軍的陣地，佔領敵人的領土，統治人民，這就是第五種戰鬥的人。 比丘們！世間有這五種人。現在比丘僧團中也有這五種人出現於世。什麼是五種人呢？或者有一位比丘到其他村落遊歷，他聽說村裡有一位婦人，容貌端正，舉世無雙，面色如桃花般嬌艷。他聽了之後，到了吃飯的時候，就穿上袈裟，拿著缽，進入村子乞食，立刻看到這位婦人容貌無雙，便生起淫慾的念頭，脫下三衣，違背佛陀的戒律，還俗做了居家之人，就像那個戰鬥的人，稍微看到塵土飛揚，就心生恐懼一樣，這位比丘也是如此。
English version: What are the five? Firstly, there is a person who puts on armor, takes up weapons, and enters the battle. Seeing dust clouds from afar, he becomes terrified. This is the first type of warrior. Secondly, there is a warrior who puts on armor, takes up weapons, and prepares to enter the battle. If he sees dust clouds, he does not feel fear; but if he sees tall banners, he becomes terrified and is unable to fight. This is the second type of warrior. Thirdly, there is a warrior who puts on armor, takes up weapons, and prepares to enter the battle. If he sees dust clouds or tall banners, he does not feel fear; but if he sees bows and arrows, he becomes terrified and is unable to fight. This is the third type of warrior. Fourthly, there is a warrior who puts on armor, takes up weapons, and enters the battle. If he sees dust clouds, tall banners, or arrows, he does not feel fear; but when he enters the battle, he is captured or killed. This is the fourth type of warrior. Fifthly, there is a warrior who puts on armor, takes up weapons, and prepares to enter the battle. If he sees dust clouds, tall banners, arrows, or is captured, or even killed, he does not feel fear; he is able to destroy the enemy's territory, seize their land, and rule the people. This is the fifth type of warrior. Monks! There are these five types of people in the world. Now, there are also these five types of people appearing in the monastic community. What are the five? There is a monk who travels to other villages, and he hears that there is a woman in the village, with an unparalleled beauty, her face like the color of peach blossoms. After hearing this, when it is time for alms, he puts on his robes, takes his bowl, and enters the village to beg for food. He immediately sees this woman of unparalleled beauty, and lustful thoughts arise. He removes his three robes, breaks the Buddha's precepts, and returns to lay life, just like that warrior who, upon seeing a little dust cloud, becomes terrified. This monk is similar.
。
「複次，有比丘聞有女人在村落中住，端正無比，到時，著衣持缽，入村乞食，彼若見女人不起欲想；但與彼女人共相調戲，言語往來；因此調戲，便舍法服，還為白衣。如彼第二人，見風塵不怖，但見高幢便懷恐怖，此比丘亦復如是。
「複次，有一比丘聞村落中有女人，容貌端正，世之希有，如桃華色，到時，著衣持缽，入村乞食。若見女人不起欲想，設共女人共調戲，亦復不起欲意之想；但與彼女人手拳相加，或相捻挃，于中便起欲想，舍三法衣，還為白衣，習於家業。如彼第三人入陣時，見風塵、見高憧不恐怖，見弓箭便懷恐怖。
「複次，有一比丘聞村落中有女人，面容端正，世之希有，到時，著衣持缽，入村乞食，彼若見女人不起欲想，設共言語，亦復不起欲想，設彼女人共相捻挃，便起欲想；然不捨法服，習於家業，如彼第四人入軍，為他所獲，或喪命根，而不得出。
「複次，有一比丘，依村落而住，彼聞村中有女人，然比丘到時，著衣持缽，入村乞食，彼若見女人不起欲想，設共言笑，亦不起欲想，設復共相捻挃，亦復不起欲想。是時，比丘觀此身中三十六物惡穢不凈，誰著此者？由何起欲？此欲為止何所？為從頭耶？形體出耶？觀此諸物了無所有
現代漢語譯本： 『再者，有比丘聽說村落里住著一個容貌極其端莊的女子，到了乞食的時候，就穿上僧衣，拿著缽，進入村子乞食。他如果見到那個女子不起淫慾之想；卻和那個女子互相調戲，言語來往；因為這種調戲，就捨棄了僧人的法衣，還俗做了普通人。就像第二個人，見到風塵不害怕，卻見到高高的旗幟就感到恐懼，這個比丘也是這樣。 『再者，有一個比丘聽說村落里有一個女子，容貌端莊，世間少有，像桃花的顏色一樣，到了乞食的時候，就穿上僧衣，拿著缽，進入村子乞食。如果見到那個女子不起淫慾之想，即使和那個女子互相調戲，也還是不起淫慾之想；但是和那個女子拳頭相加，或者互相推搡，在這種情況下就起了淫慾之想，捨棄了三件法衣，還俗做了普通人，開始從事俗家的事業。就像第三個人進入戰場時，見到風塵、見到高高的旗幟都不害怕，見到弓箭就感到恐懼。 『再者，有一個比丘聽說村落里有一個女子，容貌端莊，世間少有，到了乞食的時候，就穿上僧衣，拿著缽，進入村子乞食。他如果見到那個女子不起淫慾之想，即使和她說話，也還是不起淫慾之想，即使那個女子和他互相推搡，就起了淫慾之想；然而不捨棄僧人的法衣，開始從事俗家的事業，就像第四個人進入軍隊，被敵人俘獲，或者喪失了性命，卻無法逃脫。 『再者，有一個比丘，依靠村落而住，他聽說村子裡有一個女子，然後比丘到了乞食的時候，穿上僧衣，拿著缽，進入村子乞食。他如果見到那個女子不起淫慾之想，即使和她談笑，也還是不起淫慾之想，即使互相推搡，也還是不起淫慾之想。這時，比丘觀察這個身體中的三十六種污穢不凈之物，是誰執著于這個身體呢？淫慾是從哪裡產生的呢？這個淫慾最終會到哪裡呢？是從頭開始的嗎？還是從形體產生的呢？觀察這些東西，發現什麼都沒有。'
English version: 'Furthermore, there is a bhikkhu who hears that there is a woman living in a village, who is incomparably beautiful. When it is time, he puts on his robes, takes his bowl, and enters the village to beg for food. If he sees the woman, he does not arise with lustful thoughts; but he engages in playful banter with the woman, exchanging words; because of this playful banter, he abandons his monastic robes and returns to lay life. Like the second person, who is not afraid of dust storms, but is terrified at the sight of a tall banner, this bhikkhu is also like that. 'Furthermore, there is a bhikkhu who hears that there is a woman in a village, who is beautiful, rare in the world, like the color of a peach blossom. When it is time, he puts on his robes, takes his bowl, and enters the village to beg for food. If he sees the woman, he does not arise with lustful thoughts, even if he engages in playful banter with the woman, he still does not arise with lustful thoughts; but when he engages in physical contact with the woman, such as fist-fighting or pushing and shoving, he then arises with lustful thoughts, abandons his three monastic robes, returns to lay life, and engages in household affairs. Like the third person who enters the battlefield, who is not afraid of dust storms or tall banners, but is terrified at the sight of arrows. 'Furthermore, there is a bhikkhu who hears that there is a woman in a village, who is beautiful, rare in the world. When it is time, he puts on his robes, takes his bowl, and enters the village to beg for food. If he sees the woman, he does not arise with lustful thoughts, even if he speaks with her, he still does not arise with lustful thoughts, even if the woman engages in physical contact with him, he then arises with lustful thoughts; however, he does not abandon his monastic robes, and engages in household affairs, like the fourth person who enters the army, who is captured by the enemy, or loses his life, and cannot escape. 'Furthermore, there is a bhikkhu who lives near a village, and he hears that there is a woman in the village. Then, when it is time, the bhikkhu puts on his robes, takes his bowl, and enters the village to beg for food. If he sees the woman, he does not arise with lustful thoughts, even if he laughs and talks with her, he still does not arise with lustful thoughts, even if they engage in physical contact, he still does not arise with lustful thoughts. At this time, the bhikkhu observes the thirty-six impure and filthy things in this body, who is attached to this body? From where does lust arise? Where does this lust ultimately go? Does it start from the head? Or does it arise from the form? Observing these things, he finds that there is nothing there.'
。從頭至足亦復如是，五藏所屬，無有想像，亦無來處，彼觀緣本，不知所從來處。彼復作是念：『我觀此欲從因緣生。』彼比丘觀此已，欲漏心得解脫，有漏心得解脫，無明漏心得解脫，便得解脫智：生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。如彼第五戰鬥之人，不難眾敵而自游化。由是故，我今說此人舍于愛慾，入于無畏之處，得至涅槃城。是謂，比丘！有此五種之人，出現於世。」
爾時，世尊便說此偈：
「欲我知汝本， 意以思想生， 非我思想生， 且汝而不有。
「是故，諸比丘！當觀惡穢淫不凈行，除去色慾。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五戰鬥之人出現於世。云何為五？或有一人著鎧持仗，入軍戰鬥，彼見風塵，便懷恐怖，不敢入彼大陣之中，是謂第一之人。
「複次，第二戰鬥之人著鎧持仗，入軍戰鬥，彼見風塵，不生畏懼；但聞擊鼓之音，便懷恐怖，是謂第二之人
{ "translations": [ "現代漢語譯本：從頭到腳也是這樣，五臟的歸屬，沒有想像，也沒有來處，他觀察其根本，不知道從哪裡來。他又這樣想：『我觀察到這個慾望是從因緣而生的。』這位比丘觀察到這些后，欲漏的心得到解脫，有漏的心得到解脫，無明漏的心得到解脫，便獲得解脫的智慧：生死已經終結，清凈的修行已經建立，該做的已經完成，不再受輪迴，如實地知道這些。就像第五個戰鬥的人，不畏懼眾多敵人而自在遊走。因此，我現在說這個人捨棄了愛慾，進入了無畏之地，到達了涅槃之城。這就是，比丘們！有這五種人出現在世上。」 , "那時，世尊說了這首偈：", "『慾望啊，我知道你的根源，是意念和思想產生的，如果不是我的思想產生，你就不會存在。』", "『因此，各位比丘！應當觀察邪惡污穢的淫慾行為，去除貪慾。』各位比丘！應當這樣學習。", "那時，各位比丘聽了佛所說，歡喜地奉行。", "（四）", "我聽聞是這樣的：", "一時，佛陀在舍衛國的祇樹給孤獨園。", "那時，世尊告訴各位比丘：『有五種戰鬥的人出現在世上。哪五種呢？有的人穿著鎧甲拿著武器，進入戰場戰鬥，他看到風塵，就感到恐懼，不敢進入大陣之中，這是第一種人。", "『其次，第二種戰鬥的人穿著鎧甲拿著武器，進入戰場戰鬥，他看到風塵，不感到畏懼；但是聽到擊鼓的聲音，就感到恐懼，這是第二種人。" ], "english_translations": [ "English version: From head to toe, it is the same; the belonging of the five organs, there is no imagination, nor is there a place of origin. He observes the root, not knowing where it comes from. He then thinks: 『I observe that this desire arises from conditions.』 Having observed this, the bhikkhu's mind is liberated from the defilement of desire, his mind is liberated from the defilement of existence, his mind is liberated from the defilement of ignorance, and he attains the wisdom of liberation: birth and death are exhausted, the holy life is established, what had to be done is done, there is no more rebirth, he knows this as it is. Like the fifth warrior, who is not daunted by many enemies and wanders freely. Therefore, I now say that this person has abandoned craving, entered the fearless place, and reached the city of Nirvana. This, bhikkhus, is how these five kinds of people appear in the world.", "At that time, the World-Honored One spoke this verse:", "『Desire, I know your origin, you arise from thought and conception; if not for my thought, you would not exist.』", "『Therefore, bhikkhus! You should observe the evil and impure acts of lust, and remove greed.』 Thus, bhikkhus! You should train yourselves.", "At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it.", "(4)", "Thus have I heard:", "At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Savatthi.", "At that time, the World-Honored One told the bhikkhus: 『There are five kinds of warriors who appear in the world. What are the five? There is a person who puts on armor and takes up weapons, enters the battle, and upon seeing the dust storm, becomes terrified and dares not enter the great array. This is the first kind of person.", "『Furthermore, the second kind of warrior puts on armor and takes up weapons, enters the battle, and upon seeing the dust storm, does not feel fear; but upon hearing the sound of the drums, becomes terrified. This is the second kind of person.』" ] }
。
「複次，第三之人著鎧持仗，入軍戰鬥，彼見風塵，不生畏懼，設聞鼓角之聲，不起畏懼；彼若見高幢，便懷恐怖，不堪戰鬥，是謂第三之人。
「複次，第四戰鬥之人著鎧持仗，入軍戰鬥中，若見風塵，不起畏懼，若聞鼓角之音，復非恐懼，若見高幢，亦非怖畏；設為他所捉，或斷命根，是謂第四之人。
「複次，第五有人著鎧持仗，入軍共鬥，彼盡能有所壞廣接國界，是謂第五之人出現於世。
「比丘當知，今比丘亦有五種之人，出現於世間。云何為五？或有一比丘住村落中，彼聞有女人，端正無雙，如桃華色。彼比丘到時，著衣持缽，入村乞食，不守根門，不護身、口、意法，彼若見女人便起欲意，還舍禁戒，習白衣法。如彼初人聞揚塵之聲，不堪戰鬥，便懷恐怖，我由是故而說此人。
「複次，有比丘住在村落，彼聞村中有女人，端正無比，面如桃華色，而便舍戒，習白衣法。如彼第二斗人，但聞鼓角之聲，不堪戰鬥，此亦如是。
「複次，有比丘住在村落，聞有女人在彼村落。彼聞已，便起欲意，若見女人不起欲想；但共女人共相調戲，于中便舍禁戒，習白衣法，如彼第三人遙見幢已，便懷恐怖，不堪戰鬥。由是故，今說此人，是謂第三戰鬥之人
現代漢語譯本 『再者，第三種人身披鎧甲，手持兵器，進入戰場戰鬥，他看到塵土飛揚，不會感到畏懼，即使聽到戰鼓號角的聲音，也不會感到畏懼；但他如果看到高高的旗幟，就會心生恐懼，無法戰鬥，這就是所謂的第三種人。 『再者，第四種戰鬥之人身披鎧甲，手持兵器，進入戰場戰鬥，如果看到塵土飛揚，不會感到畏懼，如果聽到戰鼓號角的聲音，也不會感到恐懼，如果看到高高的旗幟，也不會感到害怕；即使被敵人抓住，或者被奪去性命，這就是所謂的第四種人。 『再者，第五種人身披鎧甲，手持兵器，進入戰場戰鬥，他能夠摧毀敵方，擴大疆土，這就是所謂的第五種人出現在世上。 『比丘們應當知道，現在比丘中也有五種人，出現在世間。哪五種呢？或者有比丘住在村落中，他聽說有女人，容貌端正，舉世無雙，如同桃花的顏色。這位比丘到了時辰，穿上袈裟，拿著缽，進入村莊乞食，不守護根門，不保護身、口、意法，他如果看到女人就會生起慾望，隨即放棄戒律，學習在家人的行為。如同那第一種人聽到揚塵的聲音，無法戰鬥，便心生恐懼，我因此而說這個人。 『再者，有比丘住在村落，他聽說村中有女人，容貌端正無比，面色如同桃花，於是就放棄戒律，學習在家人的行為。如同那第二種戰鬥之人，只是聽到戰鼓號角的聲音，就無法戰鬥，這個人也是如此。 『再者，有比丘住在村落，聽說有女人在那個村落。他聽了之後，便生起慾望，如果看到女人不會生起慾望；但與女人互相調戲，在調戲中便放棄戒律，學習在家人的行為，如同那第三種人遠遠看到旗幟，便心生恐懼，無法戰鬥。因此，現在說這個人，這就是所謂的第三種戰鬥之人。
English version 『Furthermore, the third type of person, clad in armor and holding weapons, enters the battle. Upon seeing dust clouds, they feel no fear. Even upon hearing the sound of drums and horns, they do not feel fear. However, if they see a tall banner, they become terrified and unable to fight. This is the so-called third type of person.』 『Furthermore, the fourth type of warrior, clad in armor and holding weapons, enters the battle. Upon seeing dust clouds, they feel no fear. Upon hearing the sound of drums and horns, they also do not feel fear. Upon seeing a tall banner, they are not afraid either. Even if they are captured by others or have their life taken, this is the so-called fourth type of person.』 『Furthermore, the fifth type of person, clad in armor and holding weapons, enters the battle. They are able to destroy the enemy and expand their territory. This is the so-called fifth type of person appearing in the world.』 『Monks, you should know that there are also five types of monks appearing in the world today. What are these five? There is a monk who lives in a village, and he hears of a woman who is beautiful and unparalleled, with a complexion like the color of a peach blossom. When the time comes, this monk puts on his robes, takes his bowl, and enters the village to beg for alms. He does not guard his senses, nor does he protect his body, speech, and mind. If he sees a woman, he will develop desire, and then abandon his precepts and practice the ways of a layman. Like that first person who, upon hearing the sound of dust being raised, is unable to fight and becomes terrified, I therefore speak of this person.』 『Furthermore, there is a monk who lives in a village, and he hears that there is a woman in the village who is incomparably beautiful, with a face like the color of a peach blossom. He then abandons his precepts and practices the ways of a layman. Like that second warrior who, upon hearing only the sound of drums and horns, is unable to fight, this person is also like that.』 『Furthermore, there is a monk who lives in a village and hears that there is a woman in that village. Upon hearing this, he develops desire. If he sees a woman, he does not develop desire; but he engages in playful banter with the woman, and in the midst of this, he abandons his precepts and practices the ways of a layman. Like that third person who, upon seeing a banner from afar, becomes terrified and unable to fight. Therefore, I now speak of this person, this is the so-called third type of warrior.』
。
「複次，有比丘住在村落，彼比丘聞村中有女人。聞已，著衣持缽，入村乞食，不守護身、口、意，彼見女人端正無雙，于中便起欲意，或與女人共相捻挃或手拳相加，便舍禁戒，還為白衣。如彼第四戰鬥之人，在大軍中為他所捉，喪失命根，由是之故，今說此人。
「複次，有比丘聞村落中有女人，世之希有。彼雖聞此不起欲想，彼比丘到時，著衣持缽，入村乞食，而守護身、口、意。彼雖見女人，不起欲想，無有邪念；設共女言語往返，亦不起欲想，亦無邪念：設共女人共相捻挃，手拳相加，爾時便起欲想，身、口、意便熾盛。欲意已熾盛，還詣園中，至長老比丘所，以此因緣，向長老比丘說之：『諸賢當知，我今欲意熾盛，不能自禁制，唯愿說法，使脫欲之惡露不凈！』是時，長老比丘告曰：『汝今當觀此欲為從何生？復從何滅？如來所說，夫去欲者，以不凈觀除之，及修行不凈觀之道。』
「是時，長老比丘便說此偈言：
「『設知顛倒者， 加心而熾盛， 當去諸熾心， 欲意止休息。
「『諸賢知之，欲從想生，以興想念，便生欲意。或能自害，復害他人，起若干災患之變，于現法中受其苦患，復於後世受苦無量
現代漢語譯本 『再者，有比丘住在村落，他聽到村裡有女人。聽到后，他穿好衣服，拿著缽，進入村子乞食，不守護身、口、意。他看到女人容貌端正，舉世無雙，心中便生起慾望，或者與女人互相挑逗，或者拳腳相加，於是便捨棄戒律，還俗成為在家之人。就像第四種戰鬥之人，在大軍中被敵人抓住，喪失性命一樣，因此，現在說這個人。』 『再者，有比丘聽到村落里有女人，世間罕見。他雖然聽到這些，卻沒有生起慾望。這位比丘到時，穿好衣服，拿著缽，進入村子乞食，並且守護身、口、意。他雖然看到女人，卻沒有生起慾望，也沒有邪念；即使與女人交談，也沒有生起慾望，也沒有邪念；即使與女人互相挑逗，拳腳相加，這時便生起慾望，身、口、意便熾熱起來。慾望已經熾熱，便回到園中，到長老比丘那裡，把這個因緣告訴長老比丘：『諸位賢者應當知道，我現在慾望熾熱，不能自我控制，希望您能說法，使我脫離慾望的污穢不凈！』這時，長老比丘告訴他說：『你現在應當觀察這個慾望是從哪裡產生的？又從哪裡滅去的？如來所說，要去除慾望的人，應當用不凈觀來去除，並且修行不凈觀的方法。』 『這時，長老比丘便說了這首偈語：』 『『如果知道是顛倒的， 加上心意就會更加熾盛， 應當去除這些熾盛的心， 慾望就會停止休息。』 『諸位賢者應當知道，慾望是從思想產生的，因為興起了思想，便會產生慾望。或者會傷害自己，又會傷害他人，引起各種災禍變故，在現世中遭受痛苦，又在來世遭受無量的痛苦。』
English version 'Furthermore, there is a bhikkhu dwelling in a village, and that bhikkhu hears that there is a woman in the village. Having heard this, he puts on his robes, takes his bowl, and enters the village to beg for alms, not guarding his body, speech, and mind. He sees a woman who is exceptionally beautiful, and lust arises in him. He may engage in mutual teasing with the woman or even physical altercations, and then he abandons his precepts and returns to lay life. Like the fourth type of warrior, who is captured by the enemy in a large army and loses his life, this is why this person is spoken of now.' 'Furthermore, there is a bhikkhu who hears that there is a woman in a village, a rare sight in the world. Although he hears this, he does not develop lustful thoughts. When the time comes, this bhikkhu puts on his robes, takes his bowl, and enters the village to beg for alms, guarding his body, speech, and mind. Although he sees the woman, he does not develop lustful thoughts, nor does he have any evil intentions. Even if he engages in conversation with the woman, he does not develop lustful thoughts, nor does he have any evil intentions. Even if he engages in mutual teasing or physical altercations with the woman, at that time, lust arises, and his body, speech, and mind become inflamed. Once lust has become inflamed, he returns to the garden, goes to the elder bhikkhu, and tells him the reason: 『Venerable ones, know that my lust is now inflamed, and I cannot control myself. I beseech you to teach the Dharma so that I may be freed from the foul and impure nature of lust!』 At that time, the elder bhikkhu tells him: 『You should now observe where this lust arises from and where it ceases. As the Tathagata has said, one who wishes to eliminate lust should do so through the contemplation of impurity and by practicing the path of the contemplation of impurity.』 'At that time, the elder bhikkhu spoke this verse:' '『If one knows it is inverted, Adding intention will make it more intense, One should remove these intense thoughts, And lust will cease and rest.』 'Venerable ones, know that lust arises from thought. Because thoughts arise, lust is produced. It can harm oneself and harm others, causing various disasters and calamities. In this present life, one suffers pain, and in future lives, one suffers immeasurable pain.'
。欲意以除，亦不自害，不害他人，于現法報不受其苦。是故，今當除想念。以無想念；便無慾心，以無慾心，便無亂想。』
「爾時，彼比丘受如此教敕，即思惟不凈之相。以思惟不凈之想，爾時有漏心得解脫，至無為處，如彼第五人著鎧持仗入軍戰鬥，彼見眾敵無有恐懼，設有來害者心不移動，能破外寇，居他界中。由是故，今說此人能破魔眾，去諸亂想，至無為處，是謂第五人出現於世。
「比丘當知，世間有此五人出現世間。是故，諸比丘！當念修行欲不凈想。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「夫掃地之人有五事不得功德。云何為五？於是，掃地之人不知逆風，不知順風，復不作聚，復不除糞，然掃地之處復非凈潔。是謂，比丘！掃地之人，雖有五事，不成大功德。
「複次，比丘！掃地之人成五功德。云何為五？於是，掃地之人知逆風、順風之理，亦知作聚，亦能除之，不留遺余極令凈好。是謂，比丘！有此五事成大功德。
「是故，諸比丘！當除前五事，修后五法。如是，諸比丘！當作是學
現代漢語譯本：想要去除（慾望），既不傷害自己，也不傷害他人，在現世的報應中不受其苦。因此，現在應當去除雜念。沒有雜念；就沒有慾望，沒有慾望，就沒有妄想。 『那時，那位比丘接受這樣的教誨，就思惟不凈的景象。因為思惟不凈的念頭，那時有漏的心得以解脫，到達無為的境界，就像第五個人穿著鎧甲拿著武器進入戰場戰鬥，他看到眾多敵人沒有恐懼，即使有來傷害他的人，他的心也不會動搖，能夠擊破外敵，居住在其他地方。因此，現在說這個人能夠擊破魔眾，去除各種妄想，到達無為的境界，這就是所謂的第五個人出現在世上。 『比丘們應當知道，世間有這五種人出現在世上。因此，諸位比丘！應當勤修不凈的觀想。諸位比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。 （五） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『掃地的人有五種情況不能獲得功德。哪五種呢？掃地的人不知道逆風，不知道順風，又不把垃圾堆積起來，又不清除糞便，而且掃過的地方又不乾淨。這就是，比丘們！掃地的人，雖然有這五種情況，不能成就大的功德。 『再者，比丘們！掃地的人成就五種功德。哪五種呢？掃地的人知道逆風、順風的道理，也知道把垃圾堆積起來，也能夠清除乾淨，不留下任何殘餘，使之非常乾淨。這就是，比丘們！有這五種情況成就大的功德。 『因此，諸位比丘！應當去除前五種情況，修習后五種方法。諸位比丘！應當這樣學習。』
English version: 'Desiring to eliminate (desire), one neither harms oneself nor others, and does not suffer in the present retribution. Therefore, one should now eliminate distracting thoughts. Without distracting thoughts; there is no desire, and without desire, there are no delusions.' 'At that time, that bhikkhu, having received such instruction, contemplates the impure aspect. Because of contemplating the impure thought, at that time the defiled mind is liberated, reaching the state of non-action, like the fifth person who, wearing armor and holding weapons, enters the battlefield to fight. He sees many enemies without fear, and even if there are those who come to harm him, his mind does not waver. He is able to defeat external enemies and reside in other realms. Therefore, it is now said that this person is able to defeat the demonic hordes, eliminate all delusions, and reach the state of non-action. This is what is called the fifth person appearing in the world.' 'Bhikkhus should know that there are these five types of people who appear in the world. Therefore, bhikkhus! You should diligently cultivate the contemplation of impurity. Bhikkhus! You should learn in this way.' At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (Five) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the bhikkhus: 'A person who sweeps the ground has five things that do not lead to merit. What are the five? The person who sweeps the ground does not know the headwind, does not know the tailwind, does not pile up the rubbish, does not remove the dung, and the place that is swept is not clean. This is, bhikkhus! A person who sweeps the ground, although having these five things, does not achieve great merit.' 'Furthermore, bhikkhus! A person who sweeps the ground achieves five merits. What are the five? The person who sweeps the ground knows the principle of headwind and tailwind, also knows how to pile up the rubbish, and is also able to remove it, leaving no residue, making it very clean. This is, bhikkhus! Having these five things achieves great merit.' 'Therefore, bhikkhus! You should eliminate the former five things and cultivate the latter five methods. Bhikkhus! You should learn in this way.'
。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有人掃偷婆不得五功德。云何為五？於是，有人掃偷婆不以水灑地、不除去瓦石、不平整其地、不端意掃地、不除去穢惡。是謂，比丘！掃地之人不成五功德。
「比丘當知，掃地之人成五功德。云何為五？於是，掃偷婆之人以水灑地、去瓦石、平整其地、端意掃地、除去穢惡。是謂，比丘！有五事令人得功德。是故，諸比丘！欲求其功德者，當行此五事。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「長遊行之人有五艱難。云何為五？於是，恒遊行人不誦法教；所誦之教而忘失之；不得定意；以得三昧，復忘失之；聞法不能持。是謂，比丘！多遊行人有此五難。」
「比丘當知，不多遊行人有五功德。云何為五？未曾得法而得法；已得不復忘失；多聞能有所持；能得定意；以得三昧不復失之。是謂，比丘！不多遊行人有此五功德。是故，諸比丘！莫多遊行。如是，諸比丘！當作是學
現代漢語譯本 當時，眾比丘聽聞佛陀的教誨，歡喜地奉行。
（六）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『如果有人清掃佛塔卻不能獲得五種功德。哪五種呢？就是，有人清掃佛塔時不灑水、不清除瓦礫石頭、不平整地面、不用心清掃、不清除污穢。這就是，比丘們！清掃佛塔的人不能成就五種功德。』
『比丘們應當知道，清掃佛塔的人能成就五種功德。哪五種呢？就是，清掃佛塔的人灑水、清除瓦礫石頭、平整地面、用心清掃、清除污穢。這就是，比丘們！有這五件事能使人獲得功德。所以，比丘們！想要獲得功德的人，應當實行這五件事。這樣，比丘們！應當如此學習。』
當時，眾比丘聽聞佛陀的教誨，歡喜地奉行。
（七）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『話多的人有五種困難。哪五種呢？就是，話多的人不誦讀佛法教誨；所誦讀的教誨又會忘記；不能得到禪定；即使得到禪定，也會再次失去；聽聞佛法不能記住。這就是，比丘們！話多的人有這五種困難。』
『比丘們應當知道，話不多的人有五種功德。哪五種呢？就是，未曾得到的佛法能夠得到；已經得到的不會忘記；多聞能夠有所領悟；能夠得到禪定；即使得到禪定也不會再次失去。這就是，比丘們！話不多的人有這五種功德。所以，比丘們！不要多說話。這樣，比丘們！應當如此學習。』
English version At that time, the monks, having heard what the Buddha had said, joyfully practiced it.
(Six)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World-Honored One told the monks: 'If someone sweeps a stupa and does not gain five merits. What are the five? It is that someone sweeps a stupa without sprinkling water, without removing tiles and stones, without leveling the ground, without sweeping attentively, and without removing filth. This is, monks! A person who sweeps the ground does not achieve five merits.'
'Monks should know that a person who sweeps the ground achieves five merits. What are the five? It is that a person who sweeps a stupa sprinkles water, removes tiles and stones, levels the ground, sweeps attentively, and removes filth. This is, monks! There are five things that enable a person to gain merit. Therefore, monks! Those who seek merit should practice these five things. Thus, monks! You should learn in this way.'
At that time, the monks, having heard what the Buddha had said, joyfully practiced it.
(Seven)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World-Honored One told the monks: 'A person who talks much has five difficulties. What are the five? It is that a person who talks much does not recite the Dharma teachings; forgets the teachings that have been recited; cannot attain concentration; even if they attain samadhi, they lose it again; and cannot retain the Dharma they have heard. This is, monks! A person who talks much has these five difficulties.'
'Monks should know that a person who does not talk much has five merits. What are the five? It is that they can attain the Dharma that has not been attained; they do not forget what has been attained; they can retain what they have heard; they can attain concentration; and even if they attain samadhi, they do not lose it again. This is, monks! A person who does not talk much has these five merits. Therefore, monks! Do not talk much. Thus, monks! You should learn in this way.'
。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有比丘恒一處止，有五非法。云何為五？於是，比丘一處住者，意著屋舍，畏恐人奪；或意著財產，復恐人奪；或多集物，猶如白衣，貪著親親，不欲使人至親親家；恒共白衣而相往來。是謂，比丘！一處住人有此五非法。是故，諸比丘！當求方便，勿一處住。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「不一處住人有五功德。云何為五？不貪屋，不貪器物，不多集財物，不著親族，不與白衣共相往來。是謂，比丘！不住一處人有此五功德。是故，諸比丘！當求方便，行此五事。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在摩竭國光明池側，爾時世尊與大比丘眾五百人俱，在人間游化。
爾時，世尊遙見大樹為火所燒，見已，如來更詣一樹下。到已，就樹下坐
現代漢語譯本 當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（八）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『如果比丘總是住在一個地方，會有五種非法的事情發生。哪五種呢？如果比丘住在一個地方，就會執著于房屋，害怕別人搶奪；或者執著于財產，又害怕別人搶奪；或者大量積聚物品，就像在家俗人一樣，貪戀親人，不希望別人到親戚家；總是和在家俗人來往。這就是比丘！住在一個地方的人會有這五種非法的事情。所以，眾比丘！應當尋求方便，不要住在一個地方。這樣，眾比丘！應當這樣學習。』
當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（九）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『不住在一個地方的人有五種功德。哪五種呢？不貪戀房屋，不貪戀器物，不大量積聚財物，不執著于親族，不與在家俗人來往。這就是比丘！不住在一個地方的人有這五種功德。所以，眾比丘！應當尋求方便，奉行這五件事。這樣，眾比丘！應當這樣學習。』
當時，眾比丘聽聞佛陀所說，歡喜地奉行。
（一〇）
我聽聞是這樣的：
一時，佛陀在摩竭國光明池邊，當時世尊與五百位大比丘一同在人間游化。
當時，世尊遠遠看見一棵大樹被火燒著，看見后，如來又走到另一棵樹下。到達后，就在樹下坐下。
English version At that time, the monks, having heard what the Buddha said, joyfully practiced it.
(8)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World-Honored One told the monks: 'If a monk always stays in one place, there are five unlawful things that will occur. What are the five? If a monk stays in one place, he will become attached to his dwelling, fearing that others will take it; or he will become attached to his possessions, again fearing that others will take them; or he will accumulate many things, like a layperson, clinging to relatives, not wanting others to visit his relatives' homes; and he will constantly associate with laypeople. This, monks, is what happens when a person stays in one place, these five unlawful things. Therefore, monks, you should seek ways not to stay in one place. Thus, monks, you should learn this.'
At that time, the monks, having heard what the Buddha said, joyfully practiced it.
(9)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
At that time, the World-Honored One told the monks: 'A person who does not stay in one place has five merits. What are the five? Not being attached to dwellings, not being attached to possessions, not accumulating many things, not being attached to relatives, and not associating with laypeople. This, monks, is what happens when a person does not stay in one place, these five merits. Therefore, monks, you should seek ways to practice these five things. Thus, monks, you should learn this.'
At that time, the monks, having heard what the Buddha said, joyfully practiced it.
(10)
Thus have I heard:
At one time, the Buddha was by the side of the Bright Pond in Magadha. At that time, the World-Honored One was traveling among people with a great assembly of five hundred monks.
At that time, the World-Honored One saw from afar a large tree being burned by fire. Having seen it, the Tathagata went to another tree. Having arrived, he sat down under the tree.
。爾時，世尊告諸比丘：「云何，比丘！寧持身投此火中？為寧與端正女人而共交遊？」
爾時，諸比丘白佛言：「寧與女人共相交遊，不投身入此火中。所以然者，此火毒熱不可稱計，斷其命根，受苦無量。」
世尊告曰：「我今告汝等，非沙門行，言是沙門，非梵行人，言是梵行；不聞正法，言我聞法。無清白法，如是之人，寧投入此火中不與女人共相交遊。所以然者，彼人寧受此苦痛，不以此罪入地獄中受苦無量。云何，比丘！寧受人禮拜恭敬？為寧使人取利劍斷其手足？」
諸比丘對曰：「寧受恭敬禮拜，不使人以劍斷其手足。所以然者，斷其手足，痛不可稱計。」
世尊告曰：「我今告汝等，非沙門行，言是沙門；非梵行人，言是梵行；不聞正法，言聞正法。無清白行，斷善根。如是之人，寧投身受此利劍，不以無戒受他恭敬。所以然者，此痛斯須間耳；地獄苦痛不可稱計。云何，比丘！寧受人衣裳？為寧以熱鐵鍱用纏裹身？」
諸比丘對曰：「寧以受人衣裳，不受此苦痛。所以然者，此毒痛不可稱計。」
世尊告曰：「我今重告汝，無戒之人，寧以熱鐵鍱纏裹其身，不受人衣裳。所以然者，此痛須臾間耳；地獄苦痛不可稱計
現代漢語譯本： 那時，世尊告訴眾比丘：『比丘們，你們覺得，是寧願跳入這火中，還是寧願與端莊美麗的女子一同嬉戲？』 當時，眾比丘對佛說：『我們寧願與女子一同嬉戲，也不願跳入這火中。因為這火的毒熱無法估量，會斷送我們的性命，承受無量的痛苦。』 世尊說：『我現在告訴你們，不是沙門的行為，卻自稱是沙門；不是清凈的修行人，卻自稱是清凈的修行人；沒有聽聞正法，卻說自己聽聞了正法。沒有清白的行為，這樣的人，寧願投入這火中，也不要與女子一同嬉戲。因為那人寧願承受這痛苦，也不要因此罪過墮入地獄中承受無量的痛苦。比丘們，你們覺得，是寧願接受別人的禮拜恭敬，還是寧願讓人用利劍砍斷自己的手腳？』 眾比丘回答說：『我們寧願接受恭敬禮拜，也不願讓人用劍砍斷手腳。因為斷手斷腳的痛苦無法估量。』 世尊說：『我現在告訴你們，不是沙門的行為，卻自稱是沙門；不是清凈的修行人，卻自稱是清凈的修行人；沒有聽聞正法，卻說自己聽聞了正法。沒有清白的行為，斷絕了善根。這樣的人，寧願投身承受這利劍的痛苦，也不要因為沒有戒律而接受別人的恭敬。因為這痛苦只是短暫的；地獄的痛苦無法估量。比丘們，你們覺得，是寧願接受別人的衣裳，還是寧願用燒紅的鐵片纏裹身體？』 眾比丘回答說：『我們寧願接受別人的衣裳，也不願承受這痛苦。因為這毒痛無法估量。』 世尊說：『我現在再次告訴你們，沒有戒律的人，寧願用燒紅的鐵片纏裹身體，也不要接受別人的衣裳。因為這痛苦只是短暫的；地獄的痛苦無法估量。』
English version: At that time, the World-Honored One said to the monks: 'Monks, what do you think? Would you rather throw yourselves into this fire, or would you rather engage in dalliance with a beautiful woman?' Then, the monks said to the Buddha: 'We would rather engage in dalliance with a woman than throw ourselves into this fire. The reason is that the heat of this fire is immeasurable, it would end our lives, and we would suffer immeasurable pain.' The World-Honored One said: 'I now tell you, those who are not practicing as ascetics, yet claim to be ascetics; those who are not practicing pure conduct, yet claim to be practicing pure conduct; those who have not heard the true Dharma, yet say they have heard the Dharma; those who have no pure conduct, such people would rather throw themselves into this fire than engage in dalliance with a woman. The reason is that such a person would rather endure this pain than fall into hell and suffer immeasurable pain because of this sin. Monks, what do you think? Would you rather receive the respect and worship of others, or would you rather have someone cut off your hands and feet with a sharp sword?' The monks replied: 'We would rather receive respect and worship than have someone cut off our hands and feet with a sword. The reason is that the pain of having one's hands and feet cut off is immeasurable.' The World-Honored One said: 'I now tell you, those who are not practicing as ascetics, yet claim to be ascetics; those who are not practicing pure conduct, yet claim to be practicing pure conduct; those who have not heard the true Dharma, yet say they have heard the Dharma; those who have no pure conduct, who have severed their roots of goodness, such people would rather throw themselves and endure the pain of this sharp sword than receive the respect of others without having precepts. The reason is that this pain is only for a short time; the pain of hell is immeasurable. Monks, what do you think? Would you rather receive the clothing of others, or would you rather have your body wrapped in hot iron plates?' The monks replied: 'We would rather receive the clothing of others than endure this pain. The reason is that this poisonous pain is immeasurable.' The World-Honored One said: 'I now tell you again, those who have no precepts would rather have their bodies wrapped in hot iron plates than receive the clothing of others. The reason is that this pain is only for a short time; the pain of hell is immeasurable.'
。云何，比丘！寧受人信施之食？為寧以吞熱鐵丸乎？」
諸比丘對曰：「寧受人信施之食，不吞熱鐵丸。所以然者，此痛不可堪處。」
世尊告曰：「我今語汝，寧吞熱鐵丸，不以無戒受人信施。所以然者，吞熱鐵丸，痛斯須間，不以無戒受他信施。云何，比丘！寧受人床敷之具？為寧臥熱鐵床上？」
諸比丘對曰：「我等，世尊！寧受人床臥之具，不臥鐵床上。所以然者，此之毒痛不可稱計。」
世尊告曰：「彼愚癡之人無有戒行，非沙門言是沙門；無有梵行，言修梵行，寧當臥鐵床上，不以無戒受他信施。何以故，臥鐵床上，痛斯須間，不以無戒受他信施。
「比丘當知，如我今日觀無戒之人所趣向處，設彼人間者，形體枯悴，沸血從面孔出，便取命終，不與女人共相交遊，不受人禮敬之德，不受人衣被、飯食、床敷臥具、病瘦醫藥，以其無戒之人，不觀後世、前世之罪，不顧命根受此苦痛，無戒之人當生三惡趣中。所以然者，以其造惡行之所致也。
「如來今日觀察善行人之所趣向，正使中毒，為刀所傷，自斷命根。何以故？欲舍此身受天之福，當生善處，皆由前世受善行報之所致也。
「是故，比丘，當念修行戒身、定身、慧身、解脫身、解脫所見身
現代漢語譯本：『比丘們，你們說，是寧願接受人們的供養食物呢？還是寧願吞下燒紅的鐵丸？』 比丘們回答說：『寧願接受人們的供養食物，也不願吞下燒紅的鐵丸。因為那種痛苦是無法忍受的。』 世尊說：『我告訴你們，寧願吞下燒紅的鐵丸，也不要以沒有戒律的身份接受人們的供養。因為吞下燒紅的鐵丸，痛苦只是一時的，而以沒有戒律的身份接受人們的供養，後果更為嚴重。比丘們，你們說，是寧願接受人們的床鋪用具呢？還是寧願躺在燒紅的鐵床上？』 比丘們回答說：『世尊，我們寧願接受人們的床鋪用具，也不願躺在燒紅的鐵床上。因為那種劇烈的痛苦是無法估量的。』 世尊說：『那些愚癡的人沒有戒律，不是沙門卻自稱是沙門；沒有清凈的行為，卻自稱在修行清凈的行為。他們寧願躺在燒紅的鐵床上，也不要以沒有戒律的身份接受人們的供養。為什麼呢？因為躺在燒紅的鐵床上，痛苦只是一時的，而以沒有戒律的身份接受人們的供養，後果更為嚴重。』 『比丘們應當知道，我今天觀察那些沒有戒律的人所去的地方，即使他們還留在人間，也會形體枯槁，沸騰的血液從面孔流出，然後死去。他們不與女人交往，不接受人們的禮敬，不接受人們的衣服、食物、床鋪用具、生病時的醫藥。因為他們沒有戒律，不考慮來世和前世的罪過，不顧惜自己的生命而遭受這樣的痛苦。沒有戒律的人會墮入三惡道之中。這是因為他們造作惡行的結果。』 『如來今天觀察那些修行善行的人所去的地方，即使他們中毒，被刀所傷，甚至自斷生命。為什麼呢？因為他們想要捨棄這個身體，獲得天上的福報，投生到善處，這都是因為前世修行善行所得到的果報。』 『所以，比丘們，應當努力修行戒律之身、禪定之身、智慧之身、解脫之身、解脫知見之身。』
English version: 『Monks, what do you say? Is it better to accept food given in faith, or to swallow a hot iron ball?』 The monks replied, 『It is better to accept food given in faith than to swallow a hot iron ball. Because that pain is unbearable.』 The Blessed One said, 『I tell you, it is better to swallow a hot iron ball than to accept offerings without moral discipline. Because swallowing a hot iron ball is painful for a short time, but accepting offerings without moral discipline has more serious consequences. Monks, what do you say? Is it better to accept bedding, or to lie on a hot iron bed?』 The monks replied, 『Venerable Sir, it is better to accept bedding than to lie on a hot iron bed. Because that intense pain is immeasurable.』 The Blessed One said, 『Those foolish people who have no moral discipline, who are not ascetics but claim to be ascetics; who have no pure conduct but claim to be practicing pure conduct, it is better for them to lie on a hot iron bed than to accept offerings without moral discipline. Why? Because lying on a hot iron bed is painful for a short time, but accepting offerings without moral discipline has more serious consequences.』 『Monks, you should know that today I observe where those without moral discipline go. Even if they remain in the human realm, their bodies will wither, boiling blood will flow from their faces, and then they will die. They do not associate with women, they do not receive the respect of others, they do not receive clothes, food, bedding, or medicine when they are sick. Because they have no moral discipline, they do not consider the sins of the next life and the previous life, and they do not cherish their own lives, thus suffering such pain. Those without moral discipline will fall into the three evil realms. This is because of the evil deeds they have committed.』 『Today, the Tathagata observes where those who practice good deeds go. Even if they are poisoned, wounded by a knife, or even take their own lives. Why? Because they want to abandon this body and receive heavenly blessings, and be reborn in a good place. This is all because of the rewards they received from practicing good deeds in their previous lives.』 『Therefore, monks, you should strive to cultivate the body of moral discipline, the body of concentration, the body of wisdom, the body of liberation, and the body of the knowledge and vision of liberation.』
。欲使今世獲其果報，得甘露道，正使受人衣被、飲食、床敷臥具、病瘦醫藥而無過失，又使檀越受福無窮。如是，諸比丘！當作是學。」
爾時，說此法時，六十比丘漏盡意解，六十比丘還舍法服而作白衣。
爾時，諸比丘聞佛所說，歡喜奉行。
五王及月光 尸婆、二種斗 二掃、二行法 去住有二種 枯樹最在後
增壹阿含經卷第二十五 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第二十六
東晉罽賓三藏瞿曇僧伽提婆譯
等見品第三十四
（一）
聞如是：
一時，尊者舍利弗在舍衛城祇樹給孤獨園，與大比丘眾五百人俱。
爾時，眾多比丘到舍利弗所，共相問訊，在一面坐。爾時，眾多比丘白舍利弗言：「戒成就比丘當思惟何等法？」
舍利弗報言：「戒成就比丘當思惟五盛陰無常、為苦、為惱、為多痛畏；亦當思惟苦、空、無我。云何為五？所謂色陰、痛陰、想陰、行陰、識陰。爾時，戒成就比丘思惟此五盛陰，便成須陀洹道
現代漢語譯本：『爲了使今生獲得善報，證得甘露之道，能夠接受他人的衣物、飲食、床鋪臥具、病痛醫藥而沒有過失，又能使佈施者獲得無盡的福報。諸位比丘！應當這樣學習。』 當時，在宣說此法時，六十位比丘漏盡煩惱，心意解脫，六十位比丘則還俗，捨棄僧侶的身份成為在家之人。 當時，眾比丘聽聞佛陀所說，歡喜奉行。 五王及月光，尸婆、兩種鬥，兩種掃、兩種行法，去住有兩種，枯樹最後。 《增一阿含經》卷第二十五 《大正藏》第02冊 No. 0125 《增一阿含經》 《增一阿含經》卷第二十六 東晉罽賓三藏瞿曇僧伽提婆譯 等見品第三十四 （一） 我聽聞是這樣的： 一時，尊者舍利弗在舍衛城的祇樹給孤獨園，與五百位大比丘在一起。 當時，許多比丘來到舍利弗的住所，互相問候后，在一旁坐下。當時，許多比丘問舍利弗說：『持戒成就的比丘應當思惟什麼法？』 舍利弗回答說：『持戒成就的比丘應當思惟五蘊是無常的、是苦的、是惱人的、是充滿痛苦和恐懼的；也應當思惟苦、空、無我。什麼是五蘊呢？就是色蘊、受蘊、想蘊、行蘊、識蘊。當時，持戒成就的比丘思惟這五蘊，便能成就須陀洹道。』
English version: 'In order to obtain the fruits of this life, attain the path of nectar, be able to receive others' clothing, food, bedding, and medicine for illness without fault, and also enable the donors to receive endless blessings. Thus, monks! You should learn in this way.' At that time, while this Dharma was being preached, sixty monks exhausted their defilements and their minds were liberated, while sixty monks renounced their monastic vows and became lay people. At that time, the monks, having heard what the Buddha had said, joyfully practiced it. Five kings and moonlight, Shiva, two kinds of strife, two kinds of sweeping, two kinds of practices, two kinds of going and staying, a withered tree at the end. 'Ekottara Agama Sutra', Scroll 25 Taisho Tripitaka, Vol. 02, No. 0125, 'Ekottara Agama Sutra' 'Ekottara Agama Sutra', Scroll 26 Translated by the Tripitaka Master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty Chapter 34: Equal View (1) Thus have I heard: At one time, the Venerable Sariputra was in the Jeta Grove of Anathapindika in Shravasti, together with five hundred great monks. At that time, many monks came to Sariputra's residence, greeted each other, and sat down on one side. At that time, many monks asked Sariputra, 'What Dharma should a monk who has achieved precepts contemplate?' Sariputra replied, 'A monk who has achieved precepts should contemplate that the five aggregates are impermanent, are suffering, are vexing, and are full of pain and fear; he should also contemplate suffering, emptiness, and no-self. What are the five aggregates? They are the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and the aggregate of consciousness. At that time, a monk who has achieved precepts, by contemplating these five aggregates, will attain the path of Srotapanna.'
。」
比丘白舍利弗言：「須陀洹比丘當思惟何等法？」
舍利弗報言：「須陀洹比丘亦當思惟此五盛陰為苦、為惱、為多痛畏；亦當思惟苦、空、無我。諸賢當知。若須陀洹比丘思惟此五盛陰時，便成斯陀含果。」
諸比丘問曰：「斯陀含比丘當思惟何等法？」
舍利弗報言：「斯陀含比丘亦當思惟此五盛陰為苦、為惱、為多痛畏，亦當思惟苦、空、無我。爾時，斯陀含比丘當思惟此五盛陰時，便成阿那含果。」
諸比丘問曰：「阿那含比丘當思惟何等法？」
舍利弗報言：「阿那含比丘亦當思惟此五盛陰為苦、為惱、為多痛畏；亦當思惟此五盛陰時，便成阿羅漢。」
諸比丘問曰：「阿羅漢比丘當思惟何等法？」
舍利弗報言：「汝等所問何其過乎？羅漢比丘所作以過，更不造行，有漏心得解脫，不向五趣生死之海，更不受有、有所造作。是故，諸賢！持戒比丘、須陀洹、斯陀含、阿那含，當思惟此五盛陰。如是，諸比丘！當作是學。」
爾時，諸比丘聞舍利弗所說，歡喜奉行。
（二）
聞如是：
一時，佛在波羅㮈仙人鹿野苑中。
爾時，如來成道未久，世人稱之為大沙門。爾時，波斯匿王新紹王位
現代漢語譯本 比丘問舍利弗：『須陀洹比丘應當思維什麼法？』 舍利弗回答說：『須陀洹比丘也應當思維這五蘊是苦、是惱、是充滿痛苦和恐懼的；也應當思維苦、空、無我。各位賢者應當知道，如果須陀洹比丘思維這五蘊，就會成就斯陀含果。』 眾比丘問道：『斯陀含比丘應當思維什麼法？』 舍利弗回答說：『斯陀含比丘也應當思維這五蘊是苦、是惱、是充滿痛苦和恐懼的，也應當思維苦、空、無我。那時，斯陀含比丘思維這五蘊時，就會成就阿那含果。』 眾比丘問道：『阿那含比丘應當思維什麼法？』 舍利弗回答說：『阿那含比丘也應當思維這五蘊是苦、是惱、是充滿痛苦和恐懼的；也應當思維這五蘊，就會成就阿羅漢。』 眾比丘問道：『阿羅漢比丘應當思維什麼法？』 舍利弗回答說：『你們所問的太過分了！阿羅漢比丘所作已完成，不再造作，有漏的心已經解脫，不再投向五趣生死之海，不再受生、不再有所造作。所以，各位賢者！持戒的比丘、須陀洹、斯陀含、阿那含，都應當思維這五蘊。各位比丘！應當這樣學習。』 當時，眾比丘聽了舍利弗所說，歡喜奉行。 （二） 我聽聞是這樣： 一時，佛陀在波羅奈仙人鹿野苑中。 當時，如來成道不久，世人稱他為大沙門。當時，波斯匿王剛剛繼承王位。
English version A monk asked Sariputra: 'What dharma should a Stream-enterer monk contemplate?' Sariputra replied: 'A Stream-enterer monk should also contemplate these five aggregates as suffering, as affliction, as full of pain and fear; and also contemplate suffering, emptiness, and no-self. Wise ones should know that if a Stream-enterer monk contemplates these five aggregates, he will attain the Once-returner fruit.' The monks asked: 'What dharma should a Once-returner monk contemplate?' Sariputra replied: 'A Once-returner monk should also contemplate these five aggregates as suffering, as affliction, as full of pain and fear, and also contemplate suffering, emptiness, and no-self. At that time, when a Once-returner monk contemplates these five aggregates, he will attain the Non-returner fruit.' The monks asked: 'What dharma should a Non-returner monk contemplate?' Sariputra replied: 'A Non-returner monk should also contemplate these five aggregates as suffering, as affliction, as full of pain and fear; and also contemplate these five aggregates, he will attain Arhatship.' The monks asked: 'What dharma should an Arhat monk contemplate?' Sariputra replied: 'Your question is excessive! An Arhat monk has completed what needs to be done, no longer creates, the defiled mind has been liberated, no longer goes towards the sea of five realms of birth and death, no longer takes birth, no longer creates anything. Therefore, wise ones! Monks who uphold precepts, Stream-enterers, Once-returners, Non-returners, should all contemplate these five aggregates. Monks! You should learn in this way.' At that time, the monks, having heard what Sariputra said, joyfully practiced it. (Two) Thus have I heard: At one time, the Buddha was in the Deer Park at Isipatana near Varanasi. At that time, the Tathagata had not long attained enlightenment, and the world called him the Great Shramana. At that time, King Pasenadi had just ascended to the throne.
。是時，波斯匿王便作是念：「我今新紹王位，先應取釋家女。設與我者，乃適我心；若不見與，我今當以力往逼之。」爾時，波斯匿王即告一臣曰：「往至迦毗羅衛至釋種家，持我名字，告彼釋種云：『波斯匿王問訊起居輕利，致問無量。』又語彼釋：『吾欲取釋種女，設與我者，抱德永已；若見違者，當以力相逼。』」
爾時，大臣受王教敕，往至迦毗羅國。爾時，迦毗羅衛釋種五百人，集在一處。是時，大臣即往至五百釋種所，持波斯匿王名字，語彼釋種言：「波斯匿王問訊慇勤，起居輕利，致意無量。吾欲取釋種之女，設與吾者，是其大幸；若不與者，當以力相逼。」
時，諸釋種聞此語已，極懷瞋恚：「吾等大姓，何緣當與婢子結親？」其眾中或言當與，或言不可與。
爾時，有釋集彼眾中，名摩呵男，語眾人言：「諸賢勿共瞋恚。所以然者，波斯匿王為人暴惡，設當波斯匿王來者，壞我國界。我今躬自當往與波斯匿王相見，說此事情。」
時，摩呵男家中婢生一女，面貌端正，世之希有。時，摩呵男沐浴此女，與著好衣，載寶羽車，送與波斯匿王，又白王言：「此是我女，可共成親
現代漢語譯本：當時，波斯匿王就有了這樣的想法：『我如今新登王位，應該先娶釋迦族的女子。如果他們願意把女兒嫁給我，那正合我心意；如果他們不肯，我就要用武力強迫他們。』當時，波斯匿王就告訴一位大臣說：『你到迦毗羅衛的釋迦族人家裡去，拿著我的名號，告訴那些釋迦族人說：「波斯匿王問候你們起居安好，並致以無限的問候。」』又告訴他們說：『我想要娶釋迦族的女子，如果他們願意把女兒嫁給我，我將永遠感激他們的恩德；如果他們違揹我的意願，我將用武力強迫他們。』 當時，大臣接受了國王的命令，前往迦毗羅國。當時，迦毗羅衛的五百位釋迦族人聚集在一起。當時，大臣就來到這五百位釋迦族人那裡，拿著波斯匿王的名號，告訴他們說：『波斯匿王慇勤問候你們，問候你們起居安好，並致以無限的問候。他想要娶釋迦族的女子，如果你們願意把女兒嫁給他，那是你們的榮幸；如果你們不肯，他將用武力強迫你們。』 當時，那些釋迦族人聽了這話，非常憤怒：『我們是高貴的種姓，怎麼能和婢女的後代結親呢？』他們當中有人說應該答應，有人說不能答應。 當時，有一位釋迦族人名叫摩訶男，在眾人中說道：『各位賢者不要生氣。原因是，波斯匿王為人暴虐，如果波斯匿王真的來了，會毀壞我們的國家。我今天親自去見波斯匿王，向他說明情況。』 當時，摩訶男家中的婢女生了一個女兒，容貌端正，世間罕見。當時，摩訶男給這個女兒沐浴，穿上漂亮的衣服，用寶羽車裝著，送給波斯匿王，又對國王說：『這是我的女兒，可以和您成親。』
English version: At that time, King Pasenadi had this thought: 'Now that I have newly ascended the throne, I should first take a woman from the Shakya clan. If they are willing to give me their daughter, it would be just what I desire; if they are not willing, I will use force to compel them.' At that time, King Pasenadi told a minister, 'Go to the Shakya clan in Kapilavastu, take my name, and tell those Shakyas, 「King Pasenadi inquires about your well-being and sends boundless greetings.」' Also tell them, 'I wish to take a woman from the Shakya clan. If they are willing to give me their daughter, I will be forever grateful for their kindness; if they refuse, I will use force to compel them.' At that time, the minister received the king's command and went to Kapilavastu. At that time, five hundred Shakyas of Kapilavastu were gathered in one place. At that time, the minister went to the five hundred Shakyas, took King Pasenadi's name, and told them, 'King Pasenadi sends his warm greetings, inquires about your well-being, and sends boundless regards. He wishes to take a woman from the Shakya clan. If you are willing to give him your daughter, it would be your great fortune; if you are not willing, he will use force to compel you.' At that time, when the Shakyas heard these words, they were extremely angry: 'We are of a noble lineage, how can we marry our daughters to the offspring of a servant?' Some among them said they should agree, others said they should not. At that time, a Shakya named Mahānāma, spoke among the crowd, 'Gentlemen, do not be angry. The reason is that King Pasenadi is violent and cruel. If King Pasenadi comes, he will destroy our country. I will personally go to see King Pasenadi and explain the situation.' At that time, a maid in Mahānāma's household gave birth to a daughter, whose appearance was beautiful and rare in the world. At that time, Mahānāma bathed this daughter, dressed her in fine clothes, loaded her onto a jeweled carriage, and sent her to King Pasenadi, and said to the king, 'This is my daughter, she can marry you.'
。」
時，波斯匿王得此女極懷歡喜，即立此女為第一夫人，未經數日，而身懷妊，復經八九月生一男兒，端正無雙，世所殊特。時，波斯匿王集諸相師與此太子立字。
時，諸相師聞王語已，即白王言：「大王當知，求夫人時，諸釋共諍，或言當與，或言不可與，使彼此流離；今當立名，名曰毗流勒。」相師立號已，各從坐起而去。
時，波斯匿王愛此流離太子，未曾離目前。然流離太子年向八歲，王告之曰：「汝今已大，可詣迦毗羅衛學諸射術。」
是時，波斯匿王給諸使人，使乘大象往詣釋種家，至摩呵男舍，語摩呵男言：「波斯匿王使我至此學諸射術，唯愿祖父母事事教授。」
時，摩呵男報曰：「欲學術者善可習之。」是時，摩呵男釋種集五百童子，使共學術。時，流離太子與五百童子共學射術。
爾時，迦毗羅衛城中新起一講堂，天及人民、魔、若魔天在此講堂中住。時，諸釋種各各自相謂言：「今此講堂成來未久，畫彩已竟，猶如天宮而無有異。我等先應請如來於中供養及比丘僧，令我等受福無窮。」是時，釋種即于堂上敷種種坐具，懸繒幡蓋，香汁灑地，燒眾名香，復儲好水，燃諸明燈。是時，流離太子將五百童子往至講堂所，即升師子之座
現代漢語譯本 當時，波斯匿王得到這個女兒非常高興，立即立她為第一夫人。沒過幾天，她就懷了孕，又過了八九個月生了一個男孩，相貌端正無雙，世所罕見。當時，波斯匿王召集了各位相師來為這個太子取名字。 當時，各位相師聽了國王的話后，就對國王說：『大王應該知道，當初求娶夫人時，各位釋迦族人爭論不休，有的說應該給，有的說不應該給，使得彼此離散。現在給太子取名字，就叫他毗流勒吧。』相師們取好名字后，各自從座位上起身離開了。 當時，波斯匿王非常疼愛這個流離太子，從不讓他離開自己的視線。然而，流離太子到了八歲時，國王告訴他說：『你現在已經長大了，可以去迦毗羅衛學習各種射箭技術了。』 當時，波斯匿王派了使者，讓他們乘坐大象前往釋迦族人家，到了摩訶男的住所，對摩訶男說：『波斯匿王派我來這裡學習各種射箭技術，希望祖父母能夠事事教導。』 當時，摩訶男回答說：『想要學習技術，好好學習就是了。』當時，摩訶男釋迦族人召集了五百個童子，讓他們一起學習技術。當時，流離太子和五百個童子一起學習射箭技術。 那時，迦毗羅衛城中新建了一座講堂，天人、人民、魔、以及魔天都住在這座講堂中。當時，各位釋迦族人各自互相說道：『現在這座講堂建成不久，彩繪已經完成，就像天宮一樣，沒有什麼不同。我們應該先請如來佛到這裡接受供養，以及比丘僧，讓我們得到無盡的福報。』當時，釋迦族人就在講堂上鋪設各種坐具，懸掛絲綢幡蓋，用香水灑地，焚燒各種名香，又儲備好水，點燃各種明燈。當時，流離太子帶著五百個童子來到講堂，就登上了獅子座。
English version At that time, King Pasenadi was extremely delighted to have this daughter and immediately made her his first queen. Not many days passed before she became pregnant, and after eight or nine months, she gave birth to a boy, who was exceptionally handsome and unique in the world. At that time, King Pasenadi gathered various fortune-tellers to name this prince. At that time, after hearing the king's words, the fortune-tellers said to the king: 'Your Majesty should know that when seeking the lady, the Shakya clan argued endlessly, some saying she should be given, others saying she should not, causing them to be separated. Now, when naming the prince, let's call him Virudhaka.' After the fortune-tellers had given the name, they each rose from their seats and left. At that time, King Pasenadi loved this Prince Virudhaka very much and never let him out of his sight. However, when Prince Virudhaka turned eight years old, the king told him: 'You are now grown up, you can go to Kapilavastu to learn various archery skills.' At that time, King Pasenadi sent messengers, having them ride elephants to the Shakya clan's home. Upon arriving at the residence of Mahanama, they said to Mahanama: 'King Pasenadi has sent me here to learn various archery skills, and I hope that my grandparents will teach me everything.' At that time, Mahanama replied: 'If you want to learn skills, then learn them well.' At that time, Mahanama of the Shakya clan gathered five hundred children and had them learn skills together. At that time, Prince Virudhaka and five hundred children learned archery skills together. At that time, a new lecture hall was built in the city of Kapilavastu, and gods, people, demons, and demon gods resided in this lecture hall. At that time, the various members of the Shakya clan said to each other: 'Now that this lecture hall has been completed not long ago, the paintings have been finished, and it is like a heavenly palace, with no difference. We should first invite the Tathagata to come here to receive offerings, as well as the monastic community, so that we may receive endless blessings.' At that time, the Shakya clan laid out various seats in the lecture hall, hung silk banners and canopies, sprinkled the ground with fragrant water, burned various famous incenses, and also stored good water and lit various lamps. At that time, Prince Virudhaka, with five hundred children, went to the lecture hall and ascended the lion throne.
。時，諸釋種見之，極懷瞋恚，即前捉臂逐出門外，各共罵之：「此是婢子，諸天、世人未有居中者，此婢生物敢入中坐？」復捉流離太子撲之著地。是時，流離太子即從地起，長嘆息而視后。是時，有梵志子名好苦。是時，流離太子語好苦梵志子曰：「此釋種取我毀辱乃至於斯，設我后紹王位時，汝當告我此事。」
是時，好苦梵志子報曰：「如太子教。」時，彼梵志子日三時白太子曰：「憶釋所辱。」便說此偈：
「一切歸於盡， 果熟亦當墮， 合集必當散， 有生必有死。」
是時，波斯匿王隨壽在世，后取命終，便立流離太子為王。是時，好苦梵志至王所，而作是說：「王當憶本釋所毀辱。」
是時，流離王報曰：「善哉！善哉！善憶本事。」是時，流離王便起瞋恚，告群臣曰：「今人民主者為是何人？」
群臣報曰：「大王！今日之所統領。」流離王時曰：「汝等速嚴駕，集四部兵，吾欲往征釋種。」
諸臣對曰：「如是。大王！」是時，群臣受王教令，即運集四種之兵。是時，流離王將四部之兵，往至迦毗羅越。
爾時，眾多比丘聞流離王往征釋種，至世尊所，頭面禮足，在一面立，以此因緣具白世尊
現代漢語譯本：當時，釋迦族的許多人看見了（流離太子），非常生氣，立刻上前抓住他的胳膊，把他趕出門外，一起罵他：『這是個婢女生的孩子，諸天和世人中沒有誰能坐在這個位置，這個婢女生的東西竟然敢坐在這裡？』又抓住琉璃太子把他摔在地上。當時，琉璃太子立刻從地上起來，長嘆一口氣，回頭看著。當時，有個名叫好苦的婆羅門之子。當時，琉璃太子對好苦婆羅門之子說：『這些釋迦族人這樣侮辱我，如果我將來繼承王位，你一定要告訴我這件事。』 當時，好苦婆羅門之子回答說：『遵照太子您的吩咐。』當時，那個婆羅門之子每天三次告訴太子說：『記住釋迦族人對您的侮辱。』並說了這首偈語：『一切終將歸於盡，果實成熟也會墜落，聚合的終將離散，有生就必定有死。』 當時，波斯匿王在世時，後來去世了，就立琉璃太子為國王。當時，好苦婆羅門來到國王那裡，這樣說道：『大王，您應該記得當初釋迦族人對您的侮辱。』 當時，琉璃王回答說：『好啊！好啊！我清楚地記得這件事。』當時，琉璃王就生氣了，告訴群臣說：『現在統治人民的是什麼人？』 群臣回答說：『大王！今天您所統治的。』琉璃王當時說：『你們快點準備車駕，集結四部軍隊，我要去征討釋迦族。』 群臣回答說：『遵命，大王！』當時，群臣接受國王的命令，立刻調集了四種軍隊。當時，琉璃王率領四部軍隊，前往迦毗羅衛。 那時，許多比丘聽到琉璃王要征討釋迦族，就來到世尊那裡，頂禮佛足，站在一邊，把這件事的來龍去脈都告訴了世尊。
English version: At that time, many of the Shakya clan saw him (Prince Virudhaka), became extremely angry, immediately went forward, grabbed his arm, and chased him out the door, all together scolding him: 'This is a child born of a slave girl, among the gods and people there is no one who should sit in this position, how dare this thing born of a slave girl sit here?' They also grabbed Prince Virudhaka and threw him to the ground. At that time, Prince Virudhaka immediately got up from the ground, sighed deeply, and looked back. At that time, there was a Brahmin's son named Good Suffering. At that time, Prince Virudhaka said to the Brahmin's son Good Suffering: 'These Shakyas have insulted me to this extent, if I later inherit the throne, you must tell me about this matter.' At that time, the Brahmin's son Good Suffering replied: 'As Your Highness commands.' At that time, that Brahmin's son told the prince three times a day: 'Remember the insult the Shakyas inflicted on you.' And he spoke this verse: 'All things return to nothing, ripe fruit also falls, what is gathered must scatter, what is born must die.' At that time, King Pasenadi, while he was alive, later passed away, and Prince Virudhaka was made king. At that time, the Brahmin Good Suffering came to the king and said: 'Your Majesty, you should remember the insult the Shakyas inflicted on you.' At that time, King Virudhaka replied: 'Good! Good! I clearly remember this matter.' At that time, King Virudhaka became angry and told his ministers: 'Who is it that rules the people now?' The ministers replied: 'Your Majesty! It is you who rule today.' King Virudhaka then said: 'You quickly prepare the chariots, gather the four divisions of the army, I want to go and conquer the Shakyas.' The ministers replied: 'As you command, Your Majesty!' At that time, the ministers received the king's order and immediately mobilized the four kinds of troops. At that time, King Virudhaka led the four divisions of the army and went to Kapilavastu. At that time, many monks heard that King Virudhaka was going to conquer the Shakyas, they went to the World Honored One, bowed at his feet, stood to one side, and told the World Honored One the whole story.
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是時，世尊聞此語已，即往逆流離王，便在一枯樹下，無有枝葉，于中結加趺坐。是時，流離王遙見世尊在樹下坐，即下車至世尊所，頭面禮足，在一面立。
爾時，流離王白世尊言：「更有好樹，枝葉繁茂，尼拘留之等，何故此枯樹下坐？」
世尊告曰：「親族之蔭，故勝外人。」
是時，流離王便作是念：「今日世尊故為親族；然我今日應還本國，不應往征迦毗羅越。」是時，流離王即辭還退。
是時，好苦梵志復白王言：「當憶本為釋所辱。」
是時，流離王聞此語已，復興瞋恚：「汝等速嚴駕，集四部兵，吾欲往征迦毗羅越。」
是時，群臣即集四部之兵，出舍衛城，往詣迦毗羅越征伐釋種。
是時，眾多比丘聞已，往白世尊：「今流離王興兵眾，往攻釋種。」
爾時，世尊聞此語已，即以神足，往在道側，在一樹下坐。時，流離王遙見世尊在樹下坐，即下車至世尊所，頭面禮足，在一面立。爾時，流離王白世尊言：「更有好樹，不在彼坐，世尊今日何故在此枯樹下坐？」
世尊告曰：「親族之蔭，勝外人也。」
是時，世尊便說此偈：
「親族之蔭涼， 釋種出于佛， 儘是我枝葉， 故坐斯樹下
現代漢語譯本 當時，世尊聽到這話后，就去迎接琉璃王，在一棵沒有枝葉的枯樹下，結跏趺坐。當時，琉璃王遠遠看見世尊坐在樹下，就下車來到世尊面前，頂禮足下，站在一旁。 這時，琉璃王對世尊說：『還有更好的樹，枝葉繁茂，像尼拘律樹那樣的，為什麼您要坐在這枯樹下呢？』 世尊說：『親族的庇廕，勝過外人。』 這時，琉璃王就想：『今天世尊還是爲了親族；我今天應該返回本國，不應該去攻打迦毗羅衛。』這時，琉璃王就告辭返回。 這時，好苦梵志又對國王說：『應當記住以前被釋迦族侮辱的事。』 這時，琉璃王聽到這話后，又起了嗔恨：『你們快點準備車駕，集結四部兵馬，我要去攻打迦毗羅衛。』 這時，群臣就集結了四部兵馬，離開舍衛城，前往迦毗羅衛攻打釋迦族。 這時，許多比丘聽到后，去告訴世尊：『現在琉璃王興兵，去攻打釋迦族。』 這時，世尊聽到這話后，就用神足通，來到路邊，在一棵樹下坐著。當時，琉璃王遠遠看見世尊坐在樹下，就下車來到世尊面前，頂禮足下，站在一旁。這時，琉璃王對世尊說：『還有更好的樹，您不在那裡坐，世尊今天為什麼坐在這枯樹下呢？』 世尊說：『親族的庇廕，勝過外人啊。』 這時，世尊就說了這首偈： 『親族的庇廕涼爽，釋迦族出自佛陀， 他們都是我的枝葉，所以我坐在這樹下。』
English version At that time, the World Honored One, having heard these words, went to meet King Virudhaka and sat cross-legged under a withered tree, devoid of branches and leaves. Then, King Virudhaka, seeing the World Honored One sitting under the tree from afar, alighted from his chariot, approached the World Honored One, bowed his head to his feet, and stood to one side. At that time, King Virudhaka said to the World Honored One, 'There are better trees, with lush foliage, like the Nyagrodha tree, why do you sit under this withered tree?' The World Honored One replied, 'The shade of one's kin is better than that of strangers.' At that time, King Virudhaka thought, 'Today, the World Honored One is still concerned for his kin; today I should return to my own kingdom and not attack Kapilavastu.' At that time, King Virudhaka took his leave and retreated. At that time, the Brahmin Good Suffering again said to the king, 'Remember the humiliation you suffered from the Shakyas.' At that time, King Virudhaka, having heard these words, again became enraged, 'You all quickly prepare the chariots, gather the four divisions of the army, I want to go and attack Kapilavastu.' At that time, the ministers gathered the four divisions of the army, left Shravasti, and went to Kapilavastu to attack the Shakya clan. At that time, many monks, having heard this, went to tell the World Honored One, 'Now King Virudhaka is raising an army to attack the Shakya clan.' At that time, the World Honored One, having heard these words, used his supernatural powers to go to the side of the road and sat under a tree. Then, King Virudhaka, seeing the World Honored One sitting under the tree from afar, alighted from his chariot, approached the World Honored One, bowed his head to his feet, and stood to one side. At that time, King Virudhaka said to the World Honored One, 'There are better trees, why don't you sit there, why does the World Honored One sit under this withered tree today?' The World Honored One replied, 'The shade of one's kin is better than that of strangers.' At that time, the World Honored One then spoke this verse: 'The shade of kin is cool, the Shakya clan comes from the Buddha, They are all my branches and leaves, therefore I sit under this tree.'
。」
是時，流離王復作是念：「世尊今日出于釋種；吾不應往征，宜可齊此還歸本土。」是時，流離王即還舍衛城。
是時，好苦梵志復語王曰：「王當憶本釋種所辱。」
是時，流離王聞此語已，復集四種兵出舍衛城，詣迦毗羅越。
是時，大目乾連聞流離王往征釋種，聞已，至世尊所，頭面禮足，在一面立。爾時，目連白世尊言：「今日流離王集四種兵往攻釋種，我今堪任使流離王及四部兵，擲著他方世界。」
世尊告曰：「汝豈能取釋種宿緣，著他方世界乎？」
時，目連白佛言：「實不堪任使宿命緣，著他方世界。」
爾時，世尊語目連曰：「汝還就坐。」
目連復白佛言：「我今堪任移此迦毗羅越，著虛空中。」
世尊告曰：「汝今堪能移釋種宿緣，著虛空中乎？」
目連報曰：「不也，世尊！」
佛告目連：「汝今還就本位。」
爾時，目連復白佛言：「唯愿聽許以鐵籠疏覆迦毗羅越城上。」
世尊告曰：「云何，目連！能以鐵籠疏覆宿緣乎？」
目連白佛：「不也，世尊！」
佛告目連：「汝今還就本位，釋種今日宿緣已熟，今當受報
現代漢語譯本 當時，琉璃王又產生這樣的想法：『世尊今天出身于釋迦族；我不應該前去征討，應該就此返回自己的國土。』當時，琉璃王就返回了舍衛城。 當時，好苦梵志又對國王說：『大王應當記住之前釋迦族給您的侮辱。』 當時，琉璃王聽了這話后，又集結四種軍隊，離開舍衛城，前往迦毗羅衛。 當時，大目犍連聽說琉璃王前去征討釋迦族，聽后，來到世尊那裡，頭面頂禮佛足，站在一旁。那時，目連對世尊說：『今天琉璃王集結四種軍隊前去攻打釋迦族，我現在能夠讓琉璃王和他的四部軍隊，被投擲到其他世界。』 世尊告訴他說：『你難道能把釋迦族的宿世因緣，投擲到其他世界嗎？』 當時，目連對佛說：『確實不能把宿命的因緣，投擲到其他世界。』 那時，世尊對目連說：『你回去坐下吧。』 目連又對佛說：『我現在能夠把這迦毗羅衛，移到虛空中。』 世尊告訴他說：『你現在能夠把釋迦族的宿世因緣，移到虛空中嗎？』 目連回答說：『不能，世尊！』 佛告訴目連：『你現在回到原來的位置。』 那時，目連又對佛說：『希望允許我用鐵籠子疏鬆地覆蓋在迦毗羅衛城的上方。』 世尊告訴他說：『怎麼樣，目連！能用鐵籠子疏鬆地覆蓋住宿世的因緣嗎？』 目連對佛說：『不能，世尊！』 佛告訴目連：『你現在回到原來的位置，釋迦族今天的宿世因緣已經成熟，現在應當受報。』
English version At that time, King Virudhaka again had this thought: 『The World Honored One is of the Shakya clan today; I should not go to conquer them, but should return to my own land.』 At that time, King Virudhaka returned to Shravasti. At that time, the Brahmin Good Suffering again said to the king: 『Your Majesty should remember the insults the Shakya clan previously inflicted upon you.』 At that time, King Virudhaka, having heard these words, again gathered four kinds of troops, left Shravasti, and went to Kapilavastu. At that time, Mahāmaudgalyāyana heard that King Virudhaka was going to conquer the Shakya clan. Having heard this, he went to the World Honored One, bowed his head to the ground at the Buddha's feet, and stood to one side. At that time, Maudgalyāyana said to the World Honored One: 『Today, King Virudhaka has gathered four kinds of troops to attack the Shakya clan. I am now capable of throwing King Virudhaka and his four divisions of troops into another world.』 The World Honored One told him: 『Can you take the past karma of the Shakya clan and throw it into another world?』 At that time, Maudgalyāyana said to the Buddha: 『Indeed, I am not capable of throwing past karma into another world.』 At that time, the World Honored One said to Maudgalyāyana: 『You should go back and sit down.』 Maudgalyāyana again said to the Buddha: 『I am now capable of moving this Kapilavastu into empty space.』 The World Honored One told him: 『Are you now capable of moving the past karma of the Shakya clan into empty space?』 Maudgalyāyana replied: 『No, World Honored One!』 The Buddha told Maudgalyāyana: 『You should now return to your original position.』 At that time, Maudgalyāyana again said to the Buddha: 『I wish to be allowed to loosely cover the city of Kapilavastu with an iron cage.』 The World Honored One told him: 『How is it, Maudgalyāyana! Can you loosely cover past karma with an iron cage?』 Maudgalyāyana said to the Buddha: 『No, World Honored One!』 The Buddha told Maudgalyāyana: 『You should now return to your original position. The past karma of the Shakya clan has matured today, and they should now receive their retribution.』
。」
爾時，世尊便說此偈：
「欲使空為地， 復使地為空， 本緣之所繫， 此緣不腐敗。」
是時，流離王往詣迦毗羅越。時，諸釋種聞流離王將四部之兵來攻我等，復集四部之眾，一由旬中往逆流離王。是時，諸釋一由旬內遙射流離王；或射耳孔，不傷其耳；或射頭髻，不傷其頭；或射弓壞；或射弓弦，不害其人；或射鎧器，不傷其人；或射床座，不害其人，或射車輪壞，不傷其人；或壞幢麾，不害其人。是時，流離王見此事已，便懷恐怖，告群臣曰：「汝等觀此箭為從何來？」
群臣報曰：「此諸釋種，去此一由旬中射箭使來。」
流離王報言：「彼設發心欲害我者，普當死盡，宜可於中還歸舍衛。」
是時，好苦梵志前白王言：「大王勿懼，此諸釋種皆持戒，蟲尚不害，況害人乎！今宜前進，必壞釋種。」
是時，流離王漸漸前進向彼釋種。是時，諸釋退入城中。時，流離王在城外而告之曰：「汝等速開城門。若不爾者，盡當取汝殺之。」
爾時，迦毗羅越城有釋童子，年向十五，名曰奢摩，聞流離王今在門外，即著鎧持仗至城上，獨與流離王共鬥
現代漢語譯本 當時，世尊便說了這首偈： 『想要使空變成地，又使地變成空， 根本的因緣所繫，這個因緣不會腐敗。』 當時，琉璃王前往迦毗羅衛。當時，諸釋迦族人聽說琉璃王將率領四部軍隊來攻打他們，也聚集了四部人馬，在一由旬的地方迎擊琉璃王。當時，諸釋迦族人在一由旬內遙射琉璃王；有的射中耳孔，卻不傷他的耳朵；有的射中頭髻，卻不傷他的頭；有的射壞弓，有的射斷弓弦，卻不傷人；有的射中鎧甲，卻不傷人；有的射中床座，卻不傷人；有的射壞車輪，卻不傷人；有的射壞旗幟，卻不傷人。當時，琉璃王看到這些情況后，便感到恐懼，告訴群臣說：『你們看這些箭是從哪裡射來的？』 群臣回答說：『是那些釋迦族人，在一由旬外射箭射來的。』 琉璃王說：『他們如果真的想殺我，我們都會死光，應該在這裡返回舍衛城。』 當時，好苦梵志上前對國王說：『大王不必害怕，這些釋迦族人都持戒，連蟲子都不傷害，何況是人呢！現在應該前進，必定能摧毀釋迦族。』 當時，琉璃王漸漸前進，向釋迦族逼近。當時，諸釋迦族人退入城中。當時，琉璃王在城外對他們說：『你們快打開城門。如果不打開，我就把你們全部殺光。』 當時，迦毗羅衛城裡有一個釋迦族少年，年齡大約十五歲，名叫奢摩，聽說琉璃王現在在城門外，就穿上鎧甲，拿著武器來到城墻上，獨自與琉璃王戰鬥。
English version At that time, the World Honored One then spoke this verse: 'Wishing to make emptiness into earth, and again to make earth into emptiness, The fundamental conditions are bound, this condition will not decay.' At that time, King Virudhaka went to Kapilavastu. At that time, the Shakya people heard that King Virudhaka was coming to attack them with four divisions of troops, and they also gathered four divisions of people, going one yojana to meet King Virudhaka. At that time, the Shakya people shot at King Virudhaka from within one yojana; some shot his ear holes, but did not injure his ears; some shot his hair knots, but did not injure his head; some shot and broke the bows; some shot and broke the bowstrings, but did not harm the people; some shot the armor, but did not injure the people; some shot the beds, but did not injure the people; some shot and broke the chariot wheels, but did not injure the people; some shot and broke the banners, but did not injure the people. At that time, King Virudhaka, seeing these things, became frightened and told his ministers, 'Look, where did these arrows come from?' The ministers replied, 'These Shakya people shot the arrows from one yojana away.' King Virudhaka said, 'If they really wanted to kill me, we would all die, we should return to Shravasti here.' At that time, the Brahmin Good Suffering stepped forward and said to the king, 'Great King, do not be afraid, these Shakya people all uphold the precepts, they do not even harm insects, how much less would they harm people! Now we should advance, and we will surely destroy the Shakya people.' At that time, King Virudhaka gradually advanced towards the Shakya people. At that time, the Shakya people retreated into the city. At that time, King Virudhaka, outside the city, said to them, 'You must quickly open the city gates. If you do not, I will kill all of you.' At that time, in the city of Kapilavastu, there was a Shakya youth, about fifteen years old, named Shama, who heard that King Virudhaka was now outside the city gate, and he put on armor, took up weapons, and went to the city wall, fighting alone with King Virudhaka.
。是時，奢摩童子多殺害兵眾，各各馳散，並作是說：「此是何人？為是天也？為是鬼神也？遙見如似小兒。」
是時，流離王便懷恐怖，即入地孔中而避之。
時，釋種聞壞流離王眾。是時，諸釋即呼奢摩童子而告之曰：「汝年幼小，何故辱我等門戶？豈不知諸釋修行善法乎？我等尚不能害蟲，況復人命乎？我等能壞此軍眾，一人敵萬人。然我等復作是念：『然殺害眾生不可稱計。世尊亦作是說：「夫人殺人命，死入地獄。若生人中，壽命極短。」』汝速去，不復住此。」
是時，奢摩童子即出國去，更不入迦毗羅越。
是時，流離王復至門中語彼人曰：「速開城門，不須稽留。」
是時，諸釋自相謂言：「可與開門，為不可乎？」
爾時，弊魔波旬在釋眾中作一釋形，告諸釋言：「汝等速開城門，勿共受困於今日。」
是時，諸釋即與開城門。是時，流離王即告群臣曰：「今此釋眾人民極多，非刀劍所能害盡，盡取埋腳地中，然後使暴象蹈殺。」
爾時，群臣受王教敕，即以象蹈殺之。
時，流離王敕群臣曰：「汝等速選面手釋女五百人。」
時，諸臣受王教令，即選五百端正女人，將詣王所
現代漢語譯本：當時，奢摩童子殺害了許多士兵，士兵們各自逃散，並議論說：『這是什麼人？是天神嗎？還是鬼神？遠遠看去好像一個小孩子。』 當時，流離王感到非常恐懼，就躲進地洞里避難。 這時，釋迦族人聽說流離王的軍隊被打敗了。當時，釋迦族人就叫來奢摩童子，對他說：『你年紀還小，為什麼侮辱我們釋迦族的門風？難道不知道我們釋迦族人修行善法嗎？我們連蟲子都不忍心傷害，更何況是人命呢？我們能擊潰這支軍隊，一人能抵擋萬人。但是我們又想到：『殺害眾生是不可計數的。世尊也說過：「人如果殺人，死後會墮入地獄。如果轉生為人，壽命也會很短。」』你快走吧，不要再待在這裡了。』 當時，奢摩童子就離開了國都，再也沒有回到迦毗羅衛。 當時，流離王又來到城門前，對守門人說：『快打開城門，不要耽擱。』 當時，釋迦族人互相商量說：『應該開門嗎？還是不開？』 這時，魔王波旬在釋迦族人中化作一個釋迦族人的樣子，告訴他們說：『你們快打開城門，不要今天一起受困。』 當時，釋迦族人就打開了城門。當時，流離王就告訴他的大臣們說：『現在這些釋迦族人非常多，不是刀劍能夠殺盡的，把他們都埋在腳下的土裡，然後讓暴象踩死。』 當時，大臣們接受了國王的命令，就用大象踩死了他們。 當時，流離王命令大臣們說：『你們快挑選五百名容貌姣好的釋迦族女子。』 當時，大臣們接受了國王的命令，就挑選了五百名端莊美麗的女子，帶到國王那裡。
English version: At that time, the boy Shama killed many soldiers, and they scattered, saying to each other, 'Who is this? Is he a god? Or a demon? From afar, he looks like a small child.' At that time, King Virudhaka was terrified and hid in a hole in the ground to escape. Then, the Shakya clan heard that King Virudhaka's army had been defeated. At that time, the Shakyas called Shama and said to him, 'You are young, why do you disgrace our Shakya family? Don't you know that we Shakyas practice good deeds? We cannot bear to harm even insects, let alone human lives. We could defeat this army, one person could withstand ten thousand. But we also think, 'Killing living beings is countless. The World Honored One also said, 「If a person kills another, they will fall into hell after death. If they are reborn as a human, their lifespan will be very short.」』 You should leave quickly and not stay here any longer.' At that time, the boy Shama left the country and never returned to Kapilavastu. At that time, King Virudhaka came to the city gate again and said to the gatekeepers, 'Open the gate quickly, do not delay.' At that time, the Shakyas discussed among themselves, 'Should we open the gate? Or not?' Then, Mara Papiyan, disguised as a Shakya, appeared among the Shakyas and told them, 'Open the city gate quickly, do not suffer together today.' At that time, the Shakyas opened the city gate. Then, King Virudhaka told his ministers, 'Now these Shakyas are very numerous, they cannot be killed by swords, bury them all in the ground underfoot, and then have wild elephants trample them to death.' Then, the ministers received the king's order and had the elephants trample them to death. Then, King Virudhaka ordered his ministers, 'Quickly select five hundred beautiful Shakya women.' Then, the ministers received the king's order and selected five hundred beautiful women and brought them to the king.
。
是時，摩呵男釋至流離王所，而作是說：「當從我願。」
流離王言：「欲何等愿？」
摩呵男曰：「我今沒在水底，隨我遲疾，使諸釋種並得逃走。若我出水，隨意殺之。」流離王曰：「此事大佳。」
是時，摩呵男釋即入水底，以頭髮系樹根而取命終。
是時，迦毗羅越城中諸釋，從東門出，復從南門入；或從南門出，還從北門入；或從西門出，而從北門入。是時，流離王告群臣曰：「摩呵男父何故隱在水中，如今不出？」
爾時，諸臣聞王教令，即入水中出摩呵男，已取命終。爾時，流離王以見摩呵男命終，時王方生悔心：「我今祖父已取命終，皆由愛親族故。我先不知當取命終，設當知者，終不來攻伐此釋。」
是時，流離王殺九千九百九十萬人，流血成河，燒迦毗羅越城，往詣尼拘留園中。是時，流離王語五百釋女言：「汝等慎莫愁憂，我是汝夫，汝是我婦，要當相接。」
是時，流離王便舒手捉一釋女而欲弄之。
時女問曰：「大王欲何所為？」
時王報言：「欲與汝情通。」
女報王曰：「我今何故與婢生種情通。」
是時，流離王甚懷瞋恚，敕群臣曰：「速取此女，兀其手足，著深坑中
現代漢語譯本：當時，摩訶男釋迦來到琉璃王那裡，說道：『請答應我的請求。』 琉璃王問：『你想要什麼請求？』 摩訶男說：『我現在要潛入水底，根據我潛入的快慢，讓釋迦族人得以逃走。如果我從水裡出來，就隨你處置他們。』琉璃王說：『這事很好。』 當時，摩訶男釋迦就潛入水底，用頭髮繫在樹根上而自盡。 當時，迦毗羅衛城中的釋迦族人，從東門出去，又從南門進來；有的從南門出去，又從北門進來；有的從西門出去，又從北門進來。當時，琉璃王告訴群臣說：『摩訶男的父親為什麼躲在水裡，現在還不出來？』 當時，群臣聽到王的命令，就到水裡把摩訶男撈出來，發現他已經死了。當時，琉璃王看到摩訶男死了，才開始後悔：『我今天祖父已經死了，都是因為愛護親族的原因。我先前不知道他會死，如果早知道，我絕不會來攻打釋迦族。』 當時，琉璃王殺了九千九百九十萬人，血流成河，燒燬了迦毗羅衛城，前往尼拘留園中。當時，琉璃王對五百名釋迦族女子說：『你們不要憂愁，我是你們的丈夫，你們是我的妻子，我們應當相親相愛。』 當時，琉璃王就伸出手抓住一個釋迦族女子，想要調戲她。 那女子問道：『大王想要做什麼？』 琉璃王回答說：『想要和你親熱。』 那女子回答說：『我為什麼要和婢女所生的種族親熱呢？』 當時，琉璃王非常生氣，命令群臣說：『快把這個女子抓起來，砍斷她的手腳，扔到深坑裡。』
English version: At that time, Mahānāma Śākya went to King Virūḍhaka and said, 『Please grant my wish.』 King Virūḍhaka asked, 『What is your wish?』 Mahānāma said, 『I will now submerge myself in the water. According to how quickly or slowly I submerge, let the Śākya clan escape. If I come out of the water, then do with them as you please.』 King Virūḍhaka said, 『This is excellent.』 At that time, Mahānāma Śākya submerged himself in the water, tied his hair to a tree root, and took his own life. At that time, the Śākyas in Kapilavastu went out of the east gate and entered through the south gate; some went out of the south gate and entered through the north gate; some went out of the west gate and entered through the north gate. At that time, King Virūḍhaka said to his ministers, 『Why is Mahānāma』s father hiding in the water and not coming out?』 At that time, the ministers, hearing the king』s command, went into the water and pulled Mahānāma out, finding that he had already died. At that time, King Virūḍhaka, seeing that Mahānāma had died, began to feel remorse: 『Today my grandfather has died, all because of my love for my relatives. I did not know beforehand that he would die. If I had known, I would never have come to attack the Śākyas.』 At that time, King Virūḍhaka killed ninety-nine million nine hundred and ninety thousand people, causing blood to flow like a river. He burned down Kapilavastu and went to the Nigrodha Park. At that time, King Virūḍhaka said to five hundred Śākya women, 『You must not worry. I am your husband, and you are my wives. We should be intimate with each other.』 At that time, King Virūḍhaka reached out and grabbed a Śākya woman, intending to molest her. The woman asked, 『What does Your Majesty intend to do?』 The king replied, 『I want to be intimate with you.』 The woman replied, 『Why should I be intimate with the offspring of a slave?』 At that time, King Virūḍhaka became very angry and ordered his ministers, 『Quickly seize this woman, cut off her hands and feet, and throw her into a deep pit.』
。」
諸臣受王教令，兀其手足，擲著坑中。及五百女人皆罵王言：「誰持此身與婢生種共交通？」
時，王瞋恚盡取五百釋女，兀其手足，著深坑中。是時，流離王悉壞迦毗羅越已，還詣舍衛城。
爾時，祇陀太子在深宮中與諸妓女共相娛樂，是時，流離王聞作倡伎聲，即便問之：「此是何音聲乃至於斯？」
群臣報王言：「此是祇陀王子在深宮中，作倡伎樂而自娛樂。」
時，流離王即敕御者：「汝回此象詣祇陀王子所。」
是時，守門人遙見王來而白言：「王小徐行，祇陀王子今在宮中五樂自娛，勿相觸嬈。」是時，流離王即時拔劍，取守門人殺之。
是時，祇陀王子聞流離王在門外住，竟不辭諸妓女，便出在外與王相見：「善來，大王！可入小停駕。」
時，流離王報言：「豈不知吾與諸釋共鬥乎？」
祇陀對曰：「聞之。」
流離王報言：「汝今何故與妓女遊戲而不佐我也？」
祇陀王子報言：「我不堪任殺害眾生之命。」
是時，流離王極懷瞋恚，即復拔劍斫殺祇陀王子。是時，祇陀王子命終之後，生三十三天中，與五百天女共相娛樂
現代漢語譯本 眾臣領受國王的命令，砍斷他們的手腳，扔進坑裡。那五百個女人都罵國王說：『誰會用自己的身體和婢女生的雜種交合？』 當時，國王憤怒地抓走了五百個釋迦族的女子，砍斷她們的手腳，扔進深坑中。這時，琉璃王徹底摧毀了迦毗羅衛城后，返回舍衛城。 當時，祇陀太子在深宮中和眾多妃嬪一同享樂。這時，琉璃王聽到歌舞的聲音，就問：『這是什麼聲音，竟然傳到這裡？』 大臣們稟告國王說：『這是祇陀王子在深宮中，歌舞作樂，自娛自樂。』 當時，琉璃王就命令御者：『你把象調頭，去祇陀王子那裡。』 當時，守門人遠遠看見國王來了，就稟告說：『國王請稍慢行，祇陀王子正在宮中享受五種音樂的娛樂，不要打擾他。』當時，琉璃王立刻拔劍，殺了守門人。 當時，祇陀王子聽到琉璃王在門外，沒有和妃嬪告別，就出來在外面和國王相見：『歡迎，大王！可以進來稍作休息。』 當時，琉璃王說：『難道你不知道我和釋迦族正在交戰嗎？』 祇陀回答說：『聽說了。』 琉璃王說：『你現在為什麼和妃嬪玩樂，而不幫助我呢？』 祇陀王子回答說：『我不能夠殺害眾生的性命。』 當時，琉璃王非常憤怒，又拔劍砍殺了祇陀王子。當時，祇陀王子死後，生到三十三天中，和五百個天女一同享樂。
English version The ministers, receiving the king's command, cut off their hands and feet and threw them into the pit. And the five hundred women all cursed the king, saying, 'Who would use their body to have intercourse with a slave-born bastard?' At that time, the king, in his anger, seized five hundred Shakya women, cut off their hands and feet, and threw them into a deep pit. Then, King Virudhaka, having completely destroyed Kapilavastu, returned to Shravasti. At that time, Prince Jeta was in the deep palace enjoying himself with many concubines. Then, King Virudhaka heard the sound of singing and dancing and asked, 'What is this sound that reaches even here?' The ministers reported to the king, 'This is Prince Jeta in the deep palace, making music and enjoying himself.' At that time, King Virudhaka immediately ordered the charioteer, 'Turn the elephant around and go to Prince Jeta.' At that time, the gatekeeper, seeing the king coming from afar, reported, 'Your Majesty, please slow down. Prince Jeta is now enjoying the five kinds of music in the palace; do not disturb him.' At that time, King Virudhaka immediately drew his sword and killed the gatekeeper. At that time, Prince Jeta, hearing that King Virudhaka was standing outside the gate, without bidding farewell to the concubines, went out to meet the king: 'Welcome, Great King! You may come in and rest for a while.' At that time, King Virudhaka said, 'Do you not know that I am fighting with the Shakyas?' Jeta replied, 'I have heard of it.' King Virudhaka said, 'Why are you now playing with concubines and not helping me?' Prince Jeta replied, 'I am not capable of killing the lives of living beings.' At that time, King Virudhaka was extremely angry and again drew his sword and killed Prince Jeta. At that time, after Prince Jeta died, he was born in the Thirty-three Heavens, enjoying himself with five hundred heavenly maidens.
。
爾時，世尊以天眼觀祇陀王子以取命終，生三十三天，即便說此偈：
「人天中受福， 祇陀王子德， 為善後受報， 皆由現報故。 此憂彼亦憂， 流離二處憂， 為惡后受惡， 皆由現報故。 當依福祐功， 前作后亦然， 或獨而為者， 或復人不知。 作惡有知惡， 前作后亦然， 或獨而為者， 或復人不知。 人天中受福， 二處俱受福， 為善後受報， 皆由現報故。 此憂彼亦憂， 為惡二處憂， 為惡后受報， 皆由現報故。」
是時，五百釋女自歸，稱喚如來名號：「如來於此，亦從此間出家學道，而後成佛。然佛今日永不見憶，遭此苦惱，受此毒痛。世尊何故而不見憶？」
爾時，世尊以天耳清徹，聞諸釋女稱怨向佛。爾時，世尊告諸比丘：「汝等盡來，共觀迦毗羅越，及看諸親命終。」
比丘對曰：「如是。世尊！」
爾時，世尊將諸比丘出舍衛城，往至迦毗羅越。時，五百釋女遙見世尊將諸比丘來，見已，皆懷慚愧。
爾時，釋提桓因及毗沙門王在世尊后而扇。爾時，世尊還顧語釋提桓因言：「此諸釋女皆懷慚愧
現代漢語譯本： 當時，世尊用天眼看到祇陀王子已經去世，轉生到三十三天，於是說了這首偈語： 『在人天兩道中享受福報，祇陀王子有這樣的德行，因為行善之後得到報應，都是因為現世的果報。 此生憂愁，來世也憂愁，在兩處都感到憂愁，因為作惡之後遭受惡報，都是因為現世的果報。 應當依靠福德的庇佑，前世行善，後世也如此，有的獨自做善事，有的不為人知。 作惡的人知道是惡，前世作惡，後世也如此，有的獨自作惡，有的不為人知。 在人天兩道中享受福報，兩處都享受福報，因為行善之後得到報應，都是因為現世的果報。 此生憂愁，來世也憂愁，作惡在兩處都感到憂愁，因為作惡之後遭受惡報，都是因為現世的果報。』 當時，五百位釋迦族的女子前來歸依，稱念如來的名號：『如來您也曾在這裡，也從這裡出家修行，最終成佛。然而佛陀今日卻不憶念我們，讓我們遭受這樣的苦惱，承受這樣的痛苦。世尊為何不憶念我們呢？』 當時，世尊用清澈的天耳，聽到眾釋迦族女子向佛抱怨。當時，世尊告訴眾比丘：『你們都過來，一起看看迦毗羅衛，看看那些親人去世的情況。』 比丘們回答說：『是的，世尊！』 當時，世尊帶領眾比丘離開舍衛城，前往迦毗羅衛。當時，五百位釋迦族女子遠遠地看到世尊帶領眾比丘前來，看到后，都感到慚愧。 當時，釋提桓因和毗沙門王在世尊身後為他扇風。當時，世尊回頭對釋提桓因說：『這些釋迦族女子都感到慚愧』
English version: At that time, the World Honored One, with his divine eye, saw that Prince Gītā had passed away and been reborn in the Thirty-three Heavens. He then spoke this verse: 'In both the human and heavenly realms, blessings are received, Prince Gītā has such virtue, because good deeds are followed by rewards, all due to present retribution. This life is sorrowful, the next life is also sorrowful, sorrow is felt in both places, because evil deeds are followed by evil retribution, all due to present retribution. One should rely on the blessings of merit, good deeds in the past, and so it will be in the future, some do good deeds alone, some are unknown to others. Those who do evil know it is evil, evil deeds in the past, and so it will be in the future, some do evil alone, some are unknown to others. In both the human and heavenly realms, blessings are received, blessings are received in both places, because good deeds are followed by rewards, all due to present retribution. This life is sorrowful, the next life is also sorrowful, evil deeds cause sorrow in both places, because evil deeds are followed by evil retribution, all due to present retribution.' At that time, five hundred Śākya women came to take refuge, calling out the name of the Tathāgata: 'The Tathāgata was also here, also left home from here to practice, and finally became a Buddha. Yet the Buddha today does not remember us, causing us to suffer such distress and pain. Why does the World Honored One not remember us?' At that time, the World Honored One, with his clear divine ear, heard the Śākya women complaining to the Buddha. At that time, the World Honored One told the monks: 'You all come, let us together look at Kapilavastu, and see the passing of those relatives.' The monks replied: 'Yes, World Honored One!' At that time, the World Honored One led the monks out of Śrāvastī, and went to Kapilavastu. At that time, five hundred Śākya women saw the World Honored One leading the monks from afar, and upon seeing them, they all felt ashamed. At that time, Śakra, Lord of the Devas, and King Vaiśravaṇa were fanning the World Honored One from behind. At that time, the World Honored One turned back and said to Śakra: 'These Śākya women all feel ashamed.'
。」
釋提桓因報言：「如是，世尊！」是時，釋提桓因即以天衣覆此五百女身體上。
爾時，世尊告毗沙門王曰：「此諸女人飢渴日久，當作何方宜？」
毗沙門王白佛言：「如是。世尊！」
是毗沙門天王即辦自然天食，與諸釋女皆悉充足。
是時，世尊漸與諸女說微妙法：「所謂諸法皆當離散，會有別離。諸女當知，此五盛陰皆當受此苦痛諸惱，墮五趣中。夫受五盛陰之身，必當受此行報；以有行報，便當受胎；已受胎分，復當受苦樂之報。設當無五盛陰者，便不復受形；若不受形，則無有生；以無有生，則無有老；以無有老，則無有病；以無有病，則無有死；以無有死，則無合會別離之惱。是故，諸女！當念此五陰成敗之變。所以然者，以知五陰，則知五欲；以知五欲，則知愛法；以知愛法，則知染著之法。知此眾事已，則不復受胎；以不受胎，則無生、老、病、死。」
爾時，世尊與眾釋女漸說此法，所謂論者：施論、戒論、生天之論，欲不凈想，出要為樂。爾時，世尊觀此諸女心開意解，諸佛世尊常所說法：苦、習、盡、道，爾時世尊盡與彼說之。爾時，諸女諸塵垢盡，得法眼凈，各于其所而取命終，皆生天上
現代漢語譯本 釋提桓因回答說：『是的，世尊！』當時，釋提桓因立即用天衣覆蓋了這五百位女子的身體。 這時，世尊告訴毗沙門王說：『這些女子飢渴已久，應當如何安置？』 毗沙門王稟告佛說：『是的，世尊！』 於是，毗沙門天王立即準備了天然的天食，讓各位釋女都得到充分的滿足。 這時，世尊逐漸地為各位女子宣說微妙的佛法：『所謂一切諸法都會離散，有相聚就會有別離。各位女子應當知道，這五蘊之身都會承受苦痛和煩惱，並會墮入五道輪迴之中。凡是承受五蘊之身，必定會承受行為的果報；因為有行為的果報，便會受胎；已經受胎，又會承受苦樂的果報。如果不存在五蘊，便不會再受形體；若不受形體，就不會有出生；沒有出生，就不會有衰老；沒有衰老，就不會有疾病；沒有疾病，就不會有死亡；沒有死亡，就不會有相聚和別離的煩惱。因此，各位女子！應當思念這五蘊成敗的變化。之所以這樣說，是因爲了解五蘊，就能瞭解五欲；瞭解五欲，就能瞭解愛法；瞭解愛法，就能瞭解染著之法。瞭解這些事情之後，就不會再受胎；因為不受胎，就不會有生、老、病、死。』 當時，世尊逐漸地為各位釋女宣說佛法，所說的內容包括：佈施的道理、持戒的道理、往生天界的道理，以及慾望不凈的觀念，和出離才是快樂的道理。這時，世尊觀察到這些女子的心意已經開悟，便為她們宣說了諸佛世尊常說的佛法：苦、集、滅、道。當時，世尊將這些道理全部告訴了她們。當時，各位女子的塵垢都已清除，獲得了法眼清凈，各自在自己的地方結束了生命，都往生到了天上。
English version Śakra, lord of the gods, replied, 'Yes, Blessed One!' At that time, Śakra immediately covered the bodies of these five hundred women with celestial garments. Then, the Blessed One said to King Vaiśravaṇa, 'These women have been hungry and thirsty for a long time. What should be done for them?' King Vaiśravaṇa replied to the Buddha, 'Yes, Blessed One!' Then, King Vaiśravaṇa immediately prepared natural celestial food, and all the Śākya women were fully satisfied. At that time, the Blessed One gradually taught the women the subtle Dharma: 'All things are subject to dispersion, and there will be separation when there is union. You women should know that these five aggregates will all suffer pain and afflictions, and will fall into the five realms of existence. Those who take on the body of the five aggregates will surely receive the consequences of their actions; because there are consequences of actions, they will be conceived; having been conceived, they will again receive the consequences of pleasure and pain. If there were no five aggregates, there would be no more form; if there were no form, there would be no birth; if there were no birth, there would be no old age; if there were no old age, there would be no sickness; if there were no sickness, there would be no death; if there were no death, there would be no suffering of union and separation. Therefore, you women! You should contemplate the changes of success and failure of these five aggregates. The reason for this is that by understanding the five aggregates, one understands the five desires; by understanding the five desires, one understands the law of love; by understanding the law of love, one understands the law of attachment. Having understood these things, one will no longer be conceived; because one is not conceived, there will be no birth, old age, sickness, or death.' At that time, the Blessed One gradually taught the Dharma to the Śākya women, including the teachings on giving, the teachings on precepts, the teachings on being born in the heavens, the contemplation of the impurity of desire, and the joy of liberation. Then, the Blessed One observed that the minds of these women had opened and understood, and he taught them the Dharma that all Buddhas and Blessed Ones always teach: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering. At that time, the Blessed One told them all these teachings. At that time, the defilements of all the women were exhausted, they obtained the pure Dharma eye, and each of them passed away in their own place, and were all reborn in the heavens.
。
爾時，世尊詣城東門，見城中煙火洞然，即時而說此偈：
「一切行無常， 生者必有死， 不生則不死， 此滅為最樂。」
爾時，世尊告諸比丘：「汝等盡來往詣尼拘留園中，就座而坐。」爾時，世尊告諸比丘：「此是尼拘留園，我昔在中與諸比丘廣說其法，如今空虛無有人民。昔日之時，數千萬眾于中得道，使法眼凈。自今以後，如來更不復至此間。」
爾時，世尊與諸比丘說法已，各從坐起而去，往舍衛祇樹給孤獨園。
爾時，世尊告諸比丘：「今流離王及此兵眾不久在世，卻後七日盡當磨滅。」
是時，流離王聞世尊所記：「流離王及諸兵眾，卻後七日盡當消滅。」聞已恐怖，告群臣曰：「如來今以記之云：『流離王不久在世，卻後七日及兵眾盡當沒滅。』汝等觀外境，無有盜賊、水火災變來侵國者，何以故？諸佛如來語無有二，所言終不異。」
爾時，好苦梵志白王言：「王勿恐懼，今外境無有盜賊畏難，亦無水火災變；今日大王快自娛樂。」
流離王言：「梵志當知，諸佛世尊，言無有異。」
時，流離王使人數日，至七日頭，大王歡喜踴躍，不能自勝。將諸兵眾及諸婇女，往阿脂羅河側而自娛樂，即于彼宿
現代漢語譯本：當時，世尊來到城東門，看到城中煙火熊熊燃燒，隨即說了這首偈語：『一切行為都是無常的，有生就必定有死。不生就不會死，這種寂滅是最快樂的。』 當時，世尊告訴眾比丘：『你們都到尼拘留園中去，就地坐下。』當時，世尊告訴眾比丘：『這裡是尼拘留園，我過去曾在這裡與眾比丘廣泛宣講佛法，如今這裡空無一人。過去，有數千萬人在其中得道，使法眼清凈。從今以後，如來不會再到這裡了。』 當時，世尊與眾比丘說法完畢，各自從座位起身離去，前往舍衛城的祇樹給孤獨園。 當時，世尊告訴眾比丘：『現在流離王和他的軍隊不久於世，七天之後都將滅亡。』 當時，流離王聽到世尊的預言：『流離王和他的軍隊，七天之後都將消滅。』聽後感到恐懼，告訴群臣說：『如來現在預言說：『流離王不久於世，七天之後和他的軍隊都將滅亡。』你們看看外面，沒有盜賊、水火災害來侵犯國家，為什麼會這樣？諸佛如來的話不會有二，所說的話終究不會改變。』 當時，好苦梵志對國王說：『大王不必恐懼，現在外面沒有盜賊的威脅，也沒有水火災害；今天大王應該盡情享樂。』 流離王說：『梵志應當知道，諸佛世尊的話不會有差異。』 當時，流離王派人計算日子，到了第七天，大王歡喜雀躍，不能自已。帶領軍隊和妃嬪，前往阿脂羅河邊享樂，就在那裡過夜。
English version: At that time, the World Honored One went to the east gate of the city and, seeing the city ablaze with smoke and fire, immediately spoke this verse: 'All actions are impermanent; those who are born must die. If there is no birth, there is no death; this cessation is the greatest joy.' At that time, the World Honored One told the monks, 'You should all go to the Nigrodha Garden and sit down.' At that time, the World Honored One told the monks, 'This is the Nigrodha Garden, where I used to extensively preach the Dharma to the monks. Now it is empty and without people. In the past, tens of millions attained enlightenment here, purifying their Dharma eyes. From now on, the Tathagata will not come here again.' At that time, after the World Honored One finished preaching the Dharma to the monks, they each rose from their seats and departed, going to the Jeta Grove in Sravasti, the Garden of Anathapindika. At that time, the World Honored One told the monks, 'Now King Virudhaka and his army will not live long; after seven days, they will all perish.' At that time, King Virudhaka heard the World Honored One's prediction: 'King Virudhaka and his army will all perish after seven days.' Upon hearing this, he was terrified and told his ministers, 'The Tathagata has now predicted that 'King Virudhaka will not live long, and after seven days, he and his army will all perish.' Look outside, there are no thieves, no water or fire disasters invading the country. Why is this? The words of the Buddhas, the Tathagatas, are not two; what they say will not change.' At that time, the Brahmin Good Suffering said to the king, 'Your Majesty, do not be afraid. There are no threats from thieves outside, nor are there any water or fire disasters. Today, Your Majesty should enjoy yourself.' King Virudhaka said, 'Brahmin, you should know that the words of the Buddhas, the World Honored Ones, do not differ.' At that time, King Virudhaka had people count the days, and on the seventh day, the king was overjoyed and could not contain himself. He led his army and concubines to the banks of the Aciravati River to enjoy themselves, and they spent the night there.
。是時，夜半有非時云起，暴風疾雨，是時，流離王及兵眾盡為水所漂，皆悉消滅，身壞命終，入阿鼻地獄中。復有天火燒內宮殿。
爾時，世尊以天眼觀見流離王及四種兵為水所漂，皆悉命終，入地獄中。
爾時，世尊便說此偈：
「作惡極為甚， 皆由身口行， 今身亦受惱， 壽命亦短促。 設在家中時， 為火之所燒， 若其命終時， 必生地獄中。」
爾時，眾中多比丘白世尊言：「流離王及四部兵，今已命絕，為生何處？」
世尊告曰：「流離王者，今入阿鼻地獄中。」
諸比丘白世尊言：「今此諸釋昔日作何因緣，今為流離王所害？」
爾時，世尊告諸比丘：「昔日之時，此羅閱城中有捕魚村。時世極饑儉，人食草根，一升金貿一升米。時，彼村中有大池水，又復饒魚。時，羅閱城中人民之類，往至池中而捕魚食之。當於爾時，水中有二種魚：一名拘璅，二名兩舌。是時，二魚各相謂言：『我等於此眾人，先無過失，我是水性之蟲，不處平地，此人民之類，皆來食啖我等，設前世時，少多有福德者，其當用報怨。』
「爾時，村中有小兒年向八歲，亦不捕魚，復非害命。然復彼魚在岸上者，皆悉命終；小兒見已，極懷歡喜
現代漢語譯本：當時，半夜時分，忽然出現不合時節的云，緊接著是狂風暴雨。那時，琉璃王和他的軍隊都被洪水沖走，全部覆滅，身亡命絕，墮入了阿鼻地獄。同時，王宮內也燃起了天火。 那時，世尊用天眼看到琉璃王和他的四種軍隊被洪水沖走，全部喪命，墮入地獄。 那時，世尊便說了這首偈語： 『作惡到了極點，都是因為身口的行為，今生也遭受苦惱，壽命也短促。即使在家中，也會被火焚燒，如果命終，必定會墮入地獄。』 那時，眾多的比丘問世尊說：『琉璃王和他的四部軍隊，現在已經喪命，他們會轉生到哪裡呢？』 世尊告訴他們說：『琉璃王現在墮入了阿鼻地獄。』 比丘們問世尊說：『這些釋迦族人過去做了什麼因緣，現在會被琉璃王所殺害呢？』 那時，世尊告訴眾比丘說：『過去的時候，在這羅閱城中有一個捕魚的村莊。當時世道非常饑荒，人們吃草根，一升黃金才能換一升米。當時，那個村莊里有一個大池塘，裡面有很多魚。那時，羅閱城的人們都到池塘里捕魚吃。當時，水裡有兩種魚：一種叫拘璅，一種叫兩舌。當時，這兩條魚互相說道：『我們對這些人，先前並沒有過錯，我們是水裡的生物，不生活在陸地上，這些人卻都來吃我們，如果前世稍微有點福德，將來一定要報仇。』 『當時，村裡有一個八歲左右的小孩，他既不捕魚，也不殺生。但是，那些被放在岸上的魚，都死了；小孩看到后，非常高興。』
English version: At that time, in the middle of the night, unseasonal clouds arose, followed by a violent storm and heavy rain. At that time, King Virudhaka and his army were all swept away by the flood, completely annihilated, their bodies destroyed and their lives ended, and they fell into the Avici Hell. At the same time, heavenly fire burned within the palace. At that time, the World Honored One, with his divine eye, saw King Virudhaka and his four kinds of troops being swept away by the flood, all perishing and falling into hell. At that time, the World Honored One spoke this verse: 'Those who commit extreme evil, all through their actions of body and mouth, suffer torment in this life, and their lifespan is also short. Even if they are at home, they will be burned by fire, and if they die, they will surely fall into hell.' At that time, many monks asked the World Honored One, 'King Virudhaka and his four divisions of troops have now perished, where will they be reborn?' The World Honored One told them, 'King Virudhaka has now fallen into the Avici Hell.' The monks asked the World Honored One, 'What karmic causes did these Shakya people create in the past, that they are now being killed by King Virudhaka?' At that time, the World Honored One told the monks, 'In the past, there was a fishing village in this city of Rajagriha. At that time, there was a great famine, people ate grass roots, and one liter of gold could only buy one liter of rice. At that time, there was a large pond in that village, and it was full of fish. At that time, the people of Rajagriha went to the pond to catch fish to eat. At that time, there were two kinds of fish in the water: one named Kujasa, and the other named Two-Tongues. At that time, these two fish said to each other, 『We have done no wrong to these people, we are creatures of the water, not living on land, yet these people all come to eat us, if we have even a little merit from past lives, we will surely take revenge in the future.』 'At that time, there was a child in the village, about eight years old, who neither fished nor killed. However, those fish that were placed on the shore all died; when the child saw this, he was very happy.'
。
「比丘當知，汝等莫作是觀。爾時羅閱城中人民之類，豈異人乎？今釋種是也。爾時拘璅魚者，今流離王是也。爾時兩舌魚者，今好苦梵志是也。爾時小兒見魚在岸上而笑者，今我身是也。爾時，釋種坐取魚食，由此因緣，無數劫中入地獄中，今受此對。我爾時，坐見而笑之，今患頭痛，如似石押，猶如以頭戴須彌山。所以然者，如來更不受形，以舍眾行，度諸厄難，是謂，比丘！由此因緣今受此報。諸比丘當護身、口、意行，當念恭敬、承事梵行人。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「當天子欲命終時，有五未曾有瑞應而現在前。云何為五？一者華萎；二者衣裳垢坋；三者身體污臭；四者不樂本座；五者天女星散。是謂天子當命終時有此五瑞應。爾時，天子極懷愁憂，椎胸喚叫。爾時，諸天子來至此天子所，語此天子言：『汝今爾來可生善處，快得善處，快得善利；以得善利，當念安處善業。』爾時，諸天而教授之
現代漢語譯本： 『比丘們應當知道，你們不要這樣想：當時羅閱城中的那些人，難道是其他人嗎？他們就是現在的釋迦族人。當時那個捕魚的拘璅，就是現在的琉璃王。當時那個搬弄是非的魚，就是現在的好苦梵志。當時那個看見魚在岸上而笑的小孩，就是我現在的身體。當時，釋迦族人坐著吃魚，因為這個因緣，在無數劫中墮入地獄，現在承受這樣的果報。我當時，坐著看見他們而笑，現在患頭痛，就像被石頭壓著一樣，又像用頭頂著須彌山。之所以這樣，是因為如來不再受形，已經捨棄了各種行為，度過了各種災難。這就是，比丘們！因為這個因緣，現在承受這樣的果報。各位比丘應當守護身、口、意三業，應當念著恭敬、侍奉修行梵行的人。各位比丘！應當這樣學習。』 當時，各位比丘聽了佛所說的話，歡喜地奉行。
（三）
我聽聞是這樣的：
一時，佛在舍衛國的祇樹給孤獨園。
當時，世尊告訴各位比丘：『當一位天子將要命終時，會有五種前所未有的徵兆出現。哪五種呢？第一是花朵枯萎；第二是衣服髒污；第三是身體發出臭味；第四是不喜歡原來的座位；第五是天女們星散離去。這就是天子將要命終時出現的五種徵兆。』當時，天子會感到非常憂愁，捶胸頓足地呼喊。這時，其他天子會來到這位天子身邊，對他說：『你現在可以去投生到善處，很快就能得到善處，很快就能得到善利；因為得到了善利，應當想著安住于善業。』當時，諸天會教導他。
English version: 'Monks, you should know, do not think like this: Were the people in Rajagriha at that time different people? They are the present-day Sakyas. The fisherman Kusa at that time is the present-day King Virudhaka. The slanderous fish at that time is the present-day Brahmin Good Suffering. The child who saw the fish on the shore and laughed at that time is my present body. At that time, the Sakyas sat and ate fish, and because of this cause, they fell into hell for countless kalpas, and now they are receiving this retribution. At that time, I sat and saw them and laughed, and now I suffer from headaches, as if being pressed by a stone, or as if carrying Mount Sumeru on my head. The reason for this is that the Tathagata no longer receives form, has abandoned all actions, and has overcome all difficulties. This is, monks! Because of this cause, I am now receiving this retribution. Monks, you should guard your actions of body, speech, and mind, and you should be mindful of respecting and serving those who practice the Brahma-faring. Monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it.
(3)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti.
At that time, the World Honored One told the monks: 'When a deva is about to die, there will be five unprecedented omens appearing. What are the five? First, the flowers wither; second, the clothes become soiled; third, the body emits a foul odor; fourth, one dislikes one's original seat; fifth, the celestial maidens scatter and depart. These are the five omens that appear when a deva is about to die.' At that time, the deva will feel very sad, beating his chest and crying out. At this time, other devas will come to this deva and say to him: 'You can now be reborn in a good place, you will soon obtain a good place, you will soon obtain good benefits; having obtained good benefits, you should think of dwelling in good deeds.' At that time, the devas will instruct him.
。」
爾時，有一比丘白世尊言：「三十三天云何得生善處？云何快得善利？云何安處善業？」
世尊告曰：「人間于天則是善處，得善處、得善利者，生正見家，與善知識從事，于如來法中得信根，是謂名為快得善利。彼云何名為安處善業？于如來法中而得信根，剃除鬚髮，以信堅固，出家學道；彼以學道，戒性具足，諸根不缺，飯食知足，恒唸經行，得三達明，是謂名為安處善業。」
爾時，世尊便說此偈：
「人為天善處， 良友為善利， 出家為善業， 有漏盡無漏。
「比丘當知，三十三天著於五欲，彼以人間為善趣；于如來得出家，為善利而得三達。所以然者，佛世尊皆出人間，非由天而得也。是故，比丘！於此命終當生天上。」
爾時，彼比丘白世尊：「云何比丘當生善趣？」
世尊告曰：「涅槃者，即是比丘善趣。汝今，比丘！當求方便，得至涅槃。如是，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「沙門出家有五毀辱之法。云何為五？一者頭髮長；二者爪長；三者衣裳垢坋；四者不知時宜；五者多有所論
現代漢語譯本 當時，有一位比丘對世尊說：『三十三天如何才能投生到善處？如何才能快速獲得善利？如何才能安住于善業？』 世尊告訴他說：『人間對於天界來說就是善處，能夠獲得善處、獲得善利的人，是出生在具有正見的家庭，與善知識交往，在如來的教法中獲得信根，這被稱為快速獲得善利。他們如何才能安住于善業呢？在如來的教法中獲得信根，剃除鬚髮，以堅定的信心出家學道；他們通過學道，戒律圓滿，諸根不缺，飲食知足，經常唸誦經文和修行，獲得三明，這被稱為安住于善業。』 當時，世尊就說了這首偈語： 『人間是天界的善處，良友是善利，出家是善業，有漏盡則無漏。』 『比丘們應當知道，三十三天執著於五欲，他們認為人間是善趣；在如來教法中出家，是善利並能獲得三明。之所以這樣說，是因為佛世尊都是在人間出生的，不是從天界而來的。因此，比丘們！在此命終應當投生到天上。』 當時，那位比丘對世尊說：『比丘如何才能投生到善趣？』 世尊告訴他說：『涅槃，就是比丘的善趣。你們現在，比丘們！應當尋求方便，達到涅槃。如此，比丘們！應當這樣學習。』 當時，眾比丘聽了佛所說，歡喜奉行。 （四） 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴眾比丘：『沙門出家有五種毀辱之法。哪五種呢？一是頭髮長；二是爪子長；三是衣裳污垢；四是不知時宜；五是多所議論。』
English version At that time, a certain bhikkhu said to the World-Honored One: 'How do the Thirty-three Heavens attain birth in a good place? How do they quickly obtain good benefits? How do they dwell in good deeds?' The World-Honored One replied: 'The human realm is a good place for the heavens. Those who attain a good place and good benefits are born into a family with right views, associate with good teachers, and obtain the root of faith in the Tathagata's Dharma. This is called quickly obtaining good benefits. How do they dwell in good deeds? Having obtained the root of faith in the Tathagata's Dharma, they shave their heads and beards, and with firm faith, they leave home to study the Way. Through studying the Way, they are complete in precepts, their senses are not deficient, they are content with food, they constantly contemplate the scriptures and practice, and they attain the three kinds of knowledge. This is called dwelling in good deeds.' At that time, the World-Honored One spoke this verse: 'The human realm is a good place for the heavens, good friends are good benefits, leaving home is a good deed, and the extinction of outflows is the absence of outflows.' 'Bhikkhus, you should know that the Thirty-three Heavens are attached to the five desires, and they consider the human realm to be a good destination. Leaving home in the Tathagata's Dharma is a good benefit and leads to the attainment of the three kinds of knowledge. The reason for this is that all Buddhas, the World-Honored Ones, are born in the human realm, not from the heavens. Therefore, bhikkhus! When you die here, you should be reborn in the heavens.' At that time, that bhikkhu said to the World-Honored One: 'How does a bhikkhu attain birth in a good destination?' The World-Honored One replied: 'Nirvana is the good destination for a bhikkhu. Now, bhikkhus! You should seek the means to attain Nirvana. Thus, bhikkhus! You should learn in this way.' At that time, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. (Four) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One said to the bhikkhus: 'There are five defilements for a shramana who has left home. What are the five? First, long hair; second, long nails; third, dirty clothes; fourth, not knowing the proper time; fifth, much discussion.'
。所以然者，多有論說比丘復有五事。云何為五？一者人不信言；二者不受其教；三者人所不喜見；四者妄言；五者斗亂彼此。是謂多論說之人有此五事。比丘！當除此五，而無邪想。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。爾時，世尊與諸比丘五百人俱。
爾時，頻毗娑羅王敕諸群臣：「速嚴駕寶羽之車，吾至舍衛城親覲世尊。」
是時，群臣聞王教敕，即駕寶羽之車，前白王言：「嚴駕已訖，王知是時。」
爾時，頻毗娑羅王乘寶羽之車出羅閱城，往詣舍衛城。漸至祇洹精舍，欲入祇洹精舍，夫水灌頭王法有五威容，悉舍之一面，至世尊所，頭面禮足，在一面坐。
爾時，世尊漸與說微妙之法。爾時，王聞法已，白世尊言：「唯愿如來當在羅閱城夏坐！亦當供給衣被、飯食、床敷臥具、病瘦醫藥。」
爾時，世尊默然受頻毗娑羅王請。是王以見世尊默然受請，即從坐起，頭面禮足，繞三匝便退而去，還詣羅閱城入于宮中。
爾時，頻毗娑羅王在閑靜處，便生此念：「我亦堪任供養如來及比丘僧，盡其形壽，衣被、飲食、床敷臥具、病瘦醫藥，但當愍其下劣
現代漢語譯本：之所以這樣，是因為許多論說（他人）的比丘還有五種情況。哪五種呢？一是人們不相信他的話；二是不能接受他的教導；三是人們不喜歡見到他；四是說謊；五是挑撥離間。這就是許多論說（他人）的人有的這五種情況。比丘們！應當去除這五種情況，而不要有邪念。諸位比丘！應當這樣學習。 當時，眾比丘聽了佛的教誨，歡喜地奉行。 （五） 我聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。當時，世尊與五百位比丘在一起。 當時，頻毗娑羅王命令眾臣：『快準備好寶羽之車，我要去舍衛城親自拜見世尊。』 當時，眾臣聽了王的命令，立即準備好寶羽之車，上前稟告王說：『已經準備好了，請王知曉。』 當時，頻毗娑羅王乘坐寶羽之車離開羅閱城，前往舍衛城。漸漸到達祇洹精舍，想要進入祇洹精舍時，按照水灌頭王的禮法，有五種威儀，都捨棄在一旁，來到世尊面前，頭面禮足，在一旁坐下。 當時，世尊逐漸為他說微妙的佛法。當時，國王聽了佛法后，對世尊說：『希望如來能在羅閱城安居過夏！我也將供養衣被、飯食、床鋪臥具、病時的醫藥。』 當時，世尊默然接受了頻毗娑羅王的請求。國王見世尊默然接受了請求，就從座位上起身，頭面禮足，繞佛三圈后便退下離去，回到羅閱城進入宮中。 當時，頻毗娑羅王在閑靜之處，便生起這樣的念頭：『我也能供養如來和比丘僧，盡我一生，供養衣被、飲食、床鋪臥具、病時的醫藥，只是應當憐憫那些下劣的。』
English version: The reason for this is that many monks who are argumentative have five characteristics. What are the five? First, people do not believe their words; second, they do not accept their teachings; third, people do not like to see them; fourth, they lie; fifth, they cause discord. These are the five characteristics of many argumentative people. Monks! You should eliminate these five and not have wrong thoughts. Thus, monks! You should learn in this way. At that time, the monks, having heard the Buddha's teachings, joyfully practiced them. (Five) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World Honored One was with five hundred monks. At that time, King Bimbisara ordered his ministers: 'Quickly prepare the royal chariot, I will go to Sravasti to personally see the World Honored One.' At that time, the ministers, having heard the king's order, immediately prepared the royal chariot and reported to the king, saying: 'It is ready, may the king be aware of the time.' At that time, King Bimbisara rode the royal chariot out of Rajagriha, heading towards Sravasti. Gradually arriving at the Jeta Grove Monastery, as he was about to enter, he set aside the five dignities of a king who had been anointed, and went to the World Honored One, bowed his head to his feet, and sat to one side. At that time, the World Honored One gradually spoke the subtle Dharma to him. At that time, the king, having heard the Dharma, said to the World Honored One: 'May the Tathagata spend the summer retreat in Rajagriha! I will also provide robes, food, bedding, and medicine for the sick.' At that time, the World Honored One silently accepted King Bimbisara's request. The king, seeing that the World Honored One had silently accepted, rose from his seat, bowed his head to his feet, circumambulated the Buddha three times, and then departed, returning to Rajagriha and entering his palace. At that time, King Bimbisara, in a quiet place, had this thought: 'I am also capable of supporting the Tathagata and the monastic community, for the rest of my life, with robes, food, bedding, and medicine for the sick, but I should have compassion for those who are inferior.'
。」是時，頻毗娑羅王尋其日告群臣曰：「我昨日而生此念：『我能盡形壽供養如來及比丘僧，衣被、飲食、床敷臥具、病瘦醫藥，亦復當愍諸下劣。』汝等各各相率，次第飯如來諸賢，長夜受福無窮。」爾時，摩竭國王即于宮門前起大講堂，復辦種種食具。
爾時，世尊出舍衛國，及將五百比丘，漸漸人間游化，至羅閱城迦蘭陀竹園所。是時，頻毗娑羅王聞世尊來至迦蘭陀竹園中，尋時乘羽寶之車，至世尊所，頭面禮足，在一面坐。爾時，頻毗娑羅王白世尊言：「我在閑靜之處，便生此念：『如我今日能供辦衣被、飯食、床臥敷具、病瘦醫藥，便念下劣之家。』即告群臣：『汝等各各供辦飲食之具，次第飯佛。』云何，世尊！此是其宜？為非其宜？」
世尊告曰：「善哉！善哉！大王！多所饒益，為天、世人而作福田。」
爾時，頻毗娑羅王白世尊言：「唯愿世尊明日就宮中食。」
爾時，頻毗娑羅王以見世尊默然受請。時王尋起，頭面禮足，便退而去。
爾時，世尊明日清旦，著衣持缽，入城至王宮中各次第坐。爾時，王給以百味食，手自斟酌，歡喜不亂。爾時，頻毗娑羅王見世尊食訖，除去缽器，便取一卑座，在如來前坐
現代漢語譯本：當時，頻毗娑羅王當天就告訴群臣說：『我昨天產生了一個念頭：我應該盡我一生供養如來和比丘僧團，包括衣服、飲食、床鋪臥具、生病時的醫藥，也應當憐憫那些貧困弱小的人。』你們各自互相帶領，輪流供養如來和各位賢者，這樣長久以來會得到無盡的福報。』當時，摩竭陀國王就在宮門前建造了一座大型講堂，並且準備了各種各樣的食物。 當時，世尊離開舍衛國，帶領五百比丘，逐漸在人間游化，到達了羅閱城的迦蘭陀竹園。當時，頻毗娑羅王聽說世尊來到了迦蘭陀竹園，立刻乘坐著華麗的寶車，來到世尊所在的地方，頂禮佛足，然後在一旁坐下。當時，頻毗娑羅王對世尊說：『我在閑靜的地方，就產生了這樣的念頭：如果我今天能夠供養衣服、飲食、床鋪臥具、生病時的醫藥，就應該想到那些貧困的家庭。』於是我告訴群臣：『你們各自準備飲食，輪流供養佛陀。』世尊，這樣做合適嗎？還是不合適呢？ 世尊回答說：『很好！很好！大王！這樣做會帶來很多利益，為天人和世人種下福田。』 當時，頻毗娑羅王對世尊說：『希望世尊明天到我的宮中用餐。』 當時，頻毗娑羅王看到世尊默許了邀請。國王隨即起身，頂禮佛足，然後退下離開了。 第二天清晨，世尊穿好衣服，拿著缽，進入城中，來到王宮，大家依次坐下。當時，國王準備了各種美味佳餚，親自斟酌，歡喜而有條不紊。當時，頻毗娑羅王看到世尊用完餐，收走了缽，就拿了一個矮座，在如來面前坐下。
English version: At that time, King Bimbisara immediately told his ministers, 'Yesterday, I had this thought: I should spend my whole life making offerings to the Tathagata and the Sangha of monks, including clothing, food, bedding, and medicine for the sick, and I should also have compassion for the poor and weak.' You should each take turns, in order, to offer food to the Tathagata and the wise ones, so that you may receive endless blessings for a long time.' At that time, the King of Magadha built a large lecture hall in front of the palace gate and prepared all kinds of food. At that time, the World Honored One left Shravasti, and with five hundred monks, gradually traveled and taught among the people, arriving at the Kalanda Bamboo Grove in Rajagriha. At that time, King Bimbisara heard that the World Honored One had arrived at the Kalanda Bamboo Grove, and immediately rode in his magnificent jeweled chariot to where the World Honored One was, bowed at his feet, and sat to one side. At that time, King Bimbisara said to the World Honored One, 'When I was in a quiet place, I had this thought: If I can provide clothing, food, bedding, and medicine for the sick today, I should think of those poor families.' So I told my ministers, 'You should each prepare food and take turns offering it to the Buddha.' World Honored One, is this appropriate? Or is it not appropriate?' The World Honored One replied, 'Excellent! Excellent! Great King! Doing so will bring many benefits, and will plant the seeds of merit for gods and humans.' At that time, King Bimbisara said to the World Honored One, 'I hope the World Honored One will come to my palace for a meal tomorrow.' At that time, King Bimbisara saw that the World Honored One had silently accepted the invitation. The king then rose, bowed at his feet, and withdrew. The next morning, the World Honored One put on his robes, took his bowl, entered the city, and arrived at the palace, where everyone sat down in order. At that time, the king prepared all kinds of delicacies, personally served them, and was joyful and orderly. At that time, King Bimbisara saw that the World Honored One had finished his meal, took away the bowl, and then took a low seat and sat in front of the Tathagata.
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爾時，世尊漸與王說微妙之法，令發歡喜之心。爾時，世尊與諸大王及群臣之類，說微妙之法，所謂論者：施論、戒論、生天之論，欲不凈想，淫為穢惡，出要為樂。
爾時，世尊以知彼眾生心開意解，無復狐疑，諸佛世尊常所說法：苦、習、盡、道，爾時，世尊盡與說之。當於坐上六十餘人諸塵垢盡，得法眼凈，六十大臣及五百天人諸塵垢盡，得法眼凈。
爾時，世尊即與頻毗娑羅王及諸人民說此頌偈：
「祠祀火為上， 書中頌為最， 王為人中尊， 眾流海為源， 星中月照明， 光明日為上。 上下及四方， 諸所有萬物， 天及世人民， 佛為最尊上， 欲求其福者， 當供養于佛。」
爾時，世尊說此偈已，便從坐起而去。爾時，羅閱城中人民之類，隨其貴賤，從家多少，飯佛及比丘僧。
爾時，世尊在迦蘭陀竹園中住，國界人民靡不供養者。爾時，羅閱城中諸梵志等次應作食。是時，彼梵志集在一處，各作是論：「吾等各各出三兩金錢，以供食具。」
爾時，羅閱城中有梵志，名曰雞頭，極為貧匱，趣自存活，無金錢可輸，便為諸梵志所驅逐，使出眾中
現代漢語譯本：當時，世尊逐漸地為國王講說微妙的佛法，使他生起歡喜之心。那時，世尊為諸位大王和群臣等講說微妙的佛法，所講的內容包括：佈施的意義、持戒的意義、往生天界的道理，以及對慾望的不凈觀，認為淫慾是污穢的，出離才是快樂的。 現代漢語譯本：當時，世尊知道聽眾的心意已經開解，不再有疑惑，於是就為他們講說諸佛世尊常說的四聖諦：苦、集、滅、道。當時，在座的六十多人，煩惱塵垢都已清除，得到了清凈的法眼；六十位大臣和五百位天人，也清除了煩惱塵垢，得到了清凈的法眼。 現代漢語譯本：當時，世尊就為頻毗娑羅王和眾人說了這首偈頌： 現代漢語譯本：『祭祀中以火為最上，經典中以偈頌為最，國王是人中最尊貴的，眾河流以大海為源頭，星辰中以月亮最明亮，光明中以太陽為最上。上下四方，所有的一切萬物，天界和世間的人民，佛是最尊貴的。想要獲得福報的人，應當供養佛陀。』 現代漢語譯本：當時，世尊說完這首偈頌后，就從座位上起身離開了。當時，羅閱城中的人們，不論貴賤，都根據自己的家庭情況，準備飯食供養佛陀和比丘僧。 現代漢語譯本：當時，世尊住在迦蘭陀竹園中，全國的人民沒有不供養他的。當時，羅閱城中的婆羅門們輪到供養食物。那時，這些婆羅門聚集在一起，各自商議說：『我們每人出三兩金錢，用來準備供養的食物。』 現代漢語譯本：當時，羅閱城中有一個婆羅門，名叫雞頭，他非常貧窮，只能勉強維持生計，沒有金錢可以拿出，就被其他婆羅門驅逐，讓他離開人群。
English version: At that time, the World Honored One gradually spoke the subtle Dharma to the king, causing him to develop a joyful heart. Then, the World Honored One spoke the subtle Dharma to the great kings and ministers, discussing topics such as: the meaning of giving, the meaning of keeping precepts, the reasons for being born in the heavens, the impure contemplation of desires, the vileness of lust, and the joy of liberation. English version: At that time, the World Honored One knew that the minds of the audience were open and free from doubt, so he spoke to them about the Four Noble Truths that all Buddhas teach: suffering, its cause, its cessation, and the path to its cessation. At that time, more than sixty people in the assembly had their defilements removed and attained the pure Dharma eye; sixty ministers and five hundred heavenly beings also had their defilements removed and attained the pure Dharma eye. English version: At that time, the World Honored One spoke this verse to King Bimbisara and the people: English version: 'Among sacrifices, fire is supreme; among scriptures, verses are the best; the king is the most honored among people; the ocean is the source of all rivers; among stars, the moon is the brightest; among lights, the sun is supreme. In all directions, above and below, among all things, among gods and people, the Buddha is the most honored. Those who seek blessings should make offerings to the Buddha.' English version: At that time, after the World Honored One finished speaking this verse, he rose from his seat and departed. At that time, the people of Rajagriha, regardless of their status, prepared food according to their family's means to offer to the Buddha and the Sangha. English version: At that time, the World Honored One was residing in the Kalanda Bamboo Grove, and all the people of the country made offerings to him. At that time, it was the turn of the Brahmins of Rajagriha to prepare food offerings. Then, these Brahmins gathered together and discussed, saying, 'Let each of us contribute three gold coins to prepare the food offerings.' English version: At that time, there was a Brahmin in Rajagriha named Chicken Head, who was extremely poor and barely able to survive. He had no gold coins to contribute, so he was driven out of the group by the other Brahmins.
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是時，雞頭梵志還至家中，而告其婦：「卿今當知，諸梵志等所見驅逐，不聽在眾。所以然者，由無金錢故。」
時婦報言：「還入城中，隨人舉債，必當得之。」又語其主：「七日之後，當相報償。設不償者，我身及婦沒為奴婢。」
是時，梵志隨其婦言，即入城中，處處求索，了不能得。還至婦所，而告之曰：「吾所在求索了不能得，當如之何？」
時婦報曰：「羅閱城東有大長者，名不奢蜜多羅，饒財多寶，可往至彼而求債之：『見與三兩金錢，七日之後自當相還；設不還者，我身及婦沒為奴婢。』」
是時，梵志從婦受語，往詣不奢蜜多羅，從求金錢：「不過七日自當相還；若不相還者，我與婦沒身為奴婢。」是時，不奢蜜多羅即與金錢。
是時，雞頭梵志持此金錢還至婦所，而告之曰：「以得金錢，當何方宜？」
時婦報言：「可持此錢，眾中輸之。」
時，彼梵志即持金錢，往眾中輸之，諸梵志等語此梵志曰：「我等辦具已訖，可持此金錢還歸所在，不須住此眾中。」
時，彼梵志即還到舍，以此因緣，向婦說之，其婦報言：「我等二人共至世尊所，自宣微意。」
爾時，梵志即將其婦至世尊所，共相問訊，在一面坐
現代漢語譯本：當時，雞頭梵志回到家中，告訴他的妻子：『你現在應該知道，那些梵志們因為我沒有錢而被驅逐，不讓我留在僧團中。』 當時，他的妻子回答說：『你再進城去，隨便找人借債，一定能借到。』又對債主說：『七天之後，我一定償還。如果不能償還，我和我的妻子就淪為奴婢。』 當時，梵志聽從他妻子的話，就進城去，到處求借，但最終沒能借到。他回到妻子那裡，告訴她說：『我到處求借都借不到，這該怎麼辦呢？』 當時，他的妻子回答說：『在羅閱城東邊有一位大長者，名叫不奢蜜多羅，他有很多財富和珍寶，你可以去他那裡借債，說：『請借給我三兩金錢，七天之後我一定償還；如果不能償還，我和我的妻子就淪為奴婢。』 當時，梵志聽從他妻子的話，前往不奢蜜多羅那裡，向他借錢，說：『不超過七天我一定償還；如果不能償還，我和我的妻子就淪為奴婢。』當時，不奢蜜多羅就給了他金錢。 當時，雞頭梵志拿著這些金錢回到妻子那裡，告訴她說：『我已經得到金錢了，現在該怎麼辦呢？』 當時，他的妻子回答說：『可以拿著這些錢，在僧團中交納。』 當時，那位梵志就拿著金錢，到僧團中交納，那些梵志對這位梵志說：『我們已經準備好了，你可以拿著這些金錢回到你住的地方，不需要留在這裡。』 當時，那位梵志就回到家中，把這件事的來龍去脈告訴了他的妻子，他的妻子說：『我們兩個人一起去拜見世尊，親自表達我們的心意。』 那時，梵志就帶著他的妻子去拜見世尊，互相問候之後，在一旁坐下。
English version: At that time, the Brahmin with the chicken-head returned home and told his wife, 'You should know now that the Brahmins have expelled me and will not allow me to stay in the assembly because I have no money.' At that time, his wife replied, 'Go back into the city and borrow from anyone you can, you will surely get it.' She also said to the lender, 'I will repay it after seven days. If I cannot repay it, my wife and I will become slaves.' At that time, the Brahmin followed his wife's words and went into the city, seeking to borrow everywhere, but ultimately could not. He returned to his wife and told her, 'I have sought everywhere and cannot get it, what should we do?' At that time, his wife replied, 'There is a great elder in the east of Rajagriha named Not-Extravagant-Friend, who has much wealth and many treasures. You can go to him and borrow, saying, 'Please lend me three gold coins, I will surely repay them after seven days; if I cannot repay them, my wife and I will become slaves.' At that time, the Brahmin followed his wife's words and went to Not-Extravagant-Friend, asking to borrow money, saying, 'I will surely repay it in no more than seven days; if I cannot repay it, my wife and I will become slaves.' At that time, Not-Extravagant-Friend gave him the money. At that time, the Brahmin with the chicken-head took the money back to his wife and told her, 'I have obtained the money, what should we do now?' At that time, his wife replied, 'You can take this money and contribute it to the assembly.' At that time, that Brahmin took the money and contributed it to the assembly. The Brahmins said to this Brahmin, 'We have already prepared everything, you can take this money back to where you live, you do not need to stay here.' At that time, that Brahmin returned home and told his wife the whole story. His wife said, 'Let us both go to see the World Honored One and express our intentions ourselves.' Then, the Brahmin took his wife to see the World Honored One. After greeting each other, they sat down to one side.
。又復，其婦禮如來足，在一面坐。爾時，梵志以此因緣，具白世尊。爾時，世尊告梵志曰：「如今可為如來及比丘僧辦其飲食。」
爾時，梵志還熟視其婦。時婦報曰：「但隨佛教，不足疑難。」
爾時，梵志即從坐起，前白佛言：「唯愿世尊及比丘眾當受我請。」
是時，世尊默然受梵志請。
爾時，釋提桓因在世尊后，叉手侍焉。爾時，世尊回顧謂釋提桓因：「汝可佐此梵志共辦食具。」
釋提桓因白佛言：「如是。世尊！」
爾時，毗沙門天王去如來不遠，將諸鬼神眾不可稱計，遙扇世尊。是時，釋提桓因語毗沙門天王曰：「汝亦可佐此梵志辦此食具。」
毗沙門報曰：「甚善。天王！」
是時，毗沙門天王前至佛所，頭面禮足，繞佛三匝，自隱其形，化作人像，領五百鬼神共辦食具。是時，毗沙門天王敕諸鬼神：「汝等速往至栴檀林中而取栴檀。」鐵𢊍中有五百鬼神于中作食。
是時，釋提桓因告自在天子曰：「毗沙門今日以造鐵廚，與佛、比丘僧作飯食。汝今可化作講堂，使佛、比丘僧于中得飯食。」
自在天子報曰：「此事甚佳。」是時，自在天子聞釋提桓因語，去羅閱城不遠，化作七寶講堂
現代漢語譯本：又過了一會兒，他的妻子向佛陀行禮，親吻佛足，然後在一旁坐下。當時，這位婆羅門因為這件事，詳細地告訴了世尊。那時，世尊告訴婆羅門說：『現在你可以為如來和比丘僧團準備飲食了。』 當時，婆羅門回頭看著他的妻子。他的妻子回答說：『只要按照佛陀的教導去做就行了，不必有什麼疑慮。』 當時，婆羅門立刻從座位上站起來，走到佛陀面前說：『我希望世尊和比丘僧眾能夠接受我的邀請。』 這時，世尊默許了婆羅門的邀請。 當時，帝釋天站在世尊身後，合掌侍立。這時，世尊回頭對帝釋天說：『你可以幫助這位婆羅門一起準備食物。』 帝釋天對佛陀說：『好的，世尊！』 當時，毗沙門天王離如來不遠，帶領著無數的鬼神，遠遠地為世尊扇風。這時，帝釋天對毗沙門天王說：『你也可以幫助這位婆羅門準備食物。』 毗沙門回答說：『很好，天王！』 當時，毗沙門天王來到佛陀面前，頭面禮足，繞佛三圈，然後隱去身形，化作人形，帶領五百鬼神一起準備食物。當時，毗沙門天王命令鬼神們：『你們快去栴檀林中取栴檀。』鐵鍋中有五百鬼神在裡面做飯。 當時，帝釋天告訴自在天子說：『毗沙門今天已經建造了鐵廚房，為佛陀和比丘僧團做飯。你現在可以化作講堂，讓佛陀和比丘僧團在裡面吃飯。』 自在天子回答說：『這件事很好。』當時，自在天子聽到帝釋天的話，在離王舍城不遠的地方，化作了一座七寶講堂。
English version: After a while, his wife paid homage to the Buddha, kissed his feet, and sat down to one side. At that time, the Brahmin, because of this matter, told the World Honored One in detail. Then, the World Honored One said to the Brahmin, 'Now you can prepare food for the Tathagata and the Sangha of monks.' At that time, the Brahmin looked back at his wife. His wife replied, 'Just do as the Buddha teaches, there is no need to have any doubts.' At that time, the Brahmin immediately rose from his seat, went before the Buddha, and said, 'I wish that the World Honored One and the Sangha of monks would accept my invitation.' At this time, the World Honored One silently accepted the Brahmin's invitation. At that time, Shakra Devanam Indra stood behind the World Honored One, with his hands clasped in reverence. Then, the World Honored One turned around and said to Shakra Devanam Indra, 'You can help this Brahmin prepare the food together.' Shakra Devanam Indra said to the Buddha, 'Yes, World Honored One!' At that time, Vaisravana, the Heavenly King, was not far from the Tathagata, leading countless ghosts and spirits, fanning the World Honored One from afar. Then, Shakra Devanam Indra said to Vaisravana, the Heavenly King, 'You can also help this Brahmin prepare the food.' Vaisravana replied, 'Very well, Heavenly King!' At that time, Vaisravana, the Heavenly King, went before the Buddha, bowed his head to the ground, circumambulated the Buddha three times, then concealed his form, transformed into a human figure, and led five hundred ghosts and spirits to prepare the food together. At that time, Vaisravana, the Heavenly King, commanded the ghosts and spirits, 'You quickly go to the sandalwood forest and fetch sandalwood.' There were five hundred ghosts and spirits cooking in the iron pot. At that time, Shakra Devanam Indra told the Free Deva Son, 'Vaisravana has built an iron kitchen today to cook for the Buddha and the Sangha of monks. You can now transform into a lecture hall so that the Buddha and the Sangha of monks can eat in it.' The Free Deva Son replied, 'This matter is very good.' At that time, the Free Deva Son, upon hearing Shakra Devanam Indra's words, transformed into a seven-jeweled lecture hall not far from Rajagriha.
。所謂七寶者：金、銀、水精、琉璃、馬瑙、赤珠、車𤦲。復化作四梯陛：金、銀、水精、琉璃。金梯陛上化作銀樹，銀梯陛上化作金樹，金根、銀莖、銀枝、銀葉。若復金梯陛上化作銀葉、銀枝，水精梯上化作琉璃樹，亦各雜種不可稱計。復以雜寶而廁其間，復以七寶而覆其上，周匝四面懸好金鈴，然彼鈴聲皆出八種之音。復化作好床座，敷以好褥，懸繒幡蓋，世所希有。爾時，以牛頭栴檀然火作食，羅閱城側十二由旬，香薰遍滿其中。
是時，摩竭國王告諸群臣：「我生長深宮，初不聞此香，羅閱城側何緣聞此好香。」
群臣白王：「此是雞頭梵志在食廚中，然天栴檀香，是其瑞應。」
是時，頻毗娑羅王敕諸群臣：「速嚴駕羽寶之車，吾欲往至世尊所問訊此緣。」
是時，諸臣報王：「如是，大王！」
頻毗娑羅王即往至世尊所，頭面禮足，在一面立。爾時，國王見此鐵廚中有五百人作食，見已，便作是語：「此是何人所作飲食？」
時，諸鬼神以人形報曰：「雞頭梵志請佛及比丘僧而供養之。」
是時，諸國王復遙見高廣講堂，問侍人曰：「此是何人所造講堂？昔所未有，為誰所造？」
群臣報曰：「不知此緣
所謂七寶指的是：金、銀、水晶、琉璃、瑪瑙、赤珠、硨磲。又化作四層階梯：金、銀、水晶、琉璃。金階梯上化作銀樹，銀階梯上化作金樹，金根、銀莖、銀枝、銀葉。如果金階梯上化作銀葉、銀枝，水晶階梯上化作琉璃樹，也各自雜種，不可計數。又用各種寶物點綴其間，又用七寶覆蓋其上，四周懸掛著精美的金鈴，那些金鈴都發出八種不同的聲音。又化作精美的床座，鋪上精美的褥子，懸掛著絲綢幡蓋，世所罕見。當時，用牛頭栴檀點燃火來做飯，羅閱城側十二由旬的範圍內，香氣瀰漫其中。 當時，摩竭國王告訴各位大臣：『我生長在深宮，從未聞到過這種香氣，羅閱城側為何會聞到這種好香？』 大臣們稟告國王：『這是雞頭梵志在廚房裡，點燃天栴檀香，這是它的瑞應。』 當時，頻毗娑羅王命令各位大臣：『快準備好羽寶之車，我想要去拜見世尊，詢問此事緣由。』 當時，大臣們回覆國王：『遵命，大王！』 頻毗娑羅王隨即前往世尊所在之處，頭面禮足，站在一旁。當時，國王看到這個鐵廚房裡有五百人在做飯，看到后，便問道：『這是什麼人在做飯？』 當時，各位鬼神以人形回答說：『雞頭梵志邀請佛陀和比丘僧來供養。』 當時，各位國王又遠遠看到高大的講堂，問侍從說：『這是什麼人建造的講堂？以前從未見過，是誰建造的？』 大臣們回答說：『不知道此事緣由。』
The so-called seven treasures are: gold, silver, crystal, lapis lazuli, agate, red pearl, and tridacna. They also transformed into four tiers of steps: gold, silver, crystal, and lapis lazuli. On the gold steps, silver trees appeared; on the silver steps, gold trees appeared, with gold roots, silver stems, silver branches, and silver leaves. If silver leaves and silver branches appeared on the gold steps, and lapis lazuli trees appeared on the crystal steps, they were also of various kinds, beyond counting. Various treasures were interspersed among them, and the seven treasures covered them. Beautiful golden bells were hung all around, and they all emitted eight kinds of sounds. Beautiful beds and seats were also transformed, covered with fine mattresses, and silk banners and canopies were hung, which were rare in the world. At that time, sandalwood was burned to cook food, and the fragrance permeated the area within twelve yojanas of Rajagriha. At that time, King Bimbisara of Magadha said to his ministers, 'I have grown up in the deep palace and have never smelled such a fragrance. Why is it that such a pleasant fragrance is smelled near Rajagriha?' The ministers reported to the king, 'This is because the Brahmin Kukkuta is burning heavenly sandalwood in the kitchen, and this is its auspicious sign.' At that time, King Bimbisara ordered his ministers, 'Quickly prepare the feathered chariot, I want to go to see the World Honored One and inquire about the cause of this.' At that time, the ministers replied to the king, 'As you command, Your Majesty!' King Bimbisara then went to where the World Honored One was, bowed his head to his feet, and stood to one side. At that time, the king saw five hundred people cooking in this iron kitchen. After seeing this, he asked, 'Who are these people cooking food?' At that time, the gods in human form replied, 'The Brahmin Kukkuta has invited the Buddha and the Sangha of monks to make offerings.' At that time, the kings also saw a tall and wide lecture hall from afar and asked the attendants, 'Who built this lecture hall? It has never been seen before. Who built it?' The ministers replied, 'We do not know the cause of this.'
。」
是時，頻毗娑羅王作是念：「我今至世尊所問此義，然佛世尊無事不知，無事不見。」
是時，摩竭國頻毗娑羅王往至世尊所，頭面禮足，在一面坐。爾時，頻毗娑羅王白世尊言：「昔日不見此高廣講堂，今日見之。昔日不見此鐵廚，今日見之。將是何物？為是誰變？」
世尊告曰：「大王當知，此毗沙門天王所造，及自在天子造此講堂。」
是時，摩竭國王即于坐上悲泣交集，不能自勝。世尊告曰：「大王！何故悲泣乃至於斯。」
時，頻毗娑羅王白佛言：「不敢悲泣，但念後生人民不睹聖興，當來之人慳著財物，無有威德，尚不聞此奇寶之名，何況見乎！今蒙如來有奇特之變，出現於世，是故悲泣。」
世尊告曰：「當來之世，國王、人民實不睹此變。」
爾時，世尊即與國王說法，使發歡喜之心。王聞法已，即從坐而去。
是時，毗沙門天王即其日語雞頭梵志曰：「汝舒右手。」是時，雞頭即舒右手，毗沙門天王即授與金鋌，又告之曰：「自以此金鋌投于地上。」
是時，梵志即投于地上，乃成百千兩金。毗沙門天王報曰：「汝持此金鋌入城中買種種飲食，持來此間。」
是時，梵志受天王教，即持此金入城買種種飲食，持來廚所
現代漢語譯本 當時，頻毗娑羅王心想：『我現在去佛陀那裡請教這個道理，因為佛陀無所不知，無所不見。』 當時，摩竭國的頻毗娑羅王前往佛陀所在之處，頂禮佛足，在一旁坐下。這時，頻毗娑羅王對佛陀說：『以前沒有見過如此高大寬廣的講堂，今天見到了。以前沒有見過這個鐵製的廚房，今天見到了。這究竟是什麼東西？是誰變化出來的？』 佛陀告訴他說：『大王應當知道，這是毗沙門天王所建造的，以及自在天子建造了這個講堂。』 當時，摩竭國王立刻在座位上悲傷哭泣，不能自已。佛陀告訴他說：『大王！為什麼悲傷哭泣到這種程度？』 這時，頻毗娑羅王對佛陀說：『我不是因為悲傷而哭泣，只是想到後世的人民不能見到聖蹟興盛的景象，未來的人們會吝嗇財物，沒有威德，甚至連這些奇珍異寶的名字都聽不到，更何況是見到呢！現在承蒙如來有如此奇特的顯現，出現在世間，所以我才悲傷哭泣。』 佛陀告訴他說：『未來的世間，國王和人民確實不會見到這種變化。』 當時，佛陀就為國王說法，使他生起歡喜之心。國王聽了佛法后，就從座位上離開了。 當時，毗沙門天王就對雞頭梵志說：『你伸出右手。』這時，雞頭就伸出右手，毗沙門天王就給他一個金錠，又告訴他說：『你自己把這個金錠投到地上。』 這時，梵志就把金錠投到地上，立刻變成了成百上千兩黃金。毗沙門天王告訴他說：『你拿著這些金錠到城裡去買各種食物，帶到這裡來。』 這時，梵志接受了天王的教導，就拿著這些金子到城裡買了各種食物，帶到廚房那裡。
English version At that time, King Bimbisara of Magadha thought: 'I will now go to the World Honored One to ask about this meaning, for the Buddha knows everything and sees everything.' At that time, King Bimbisara of Magadha went to where the World Honored One was, bowed his head to the ground at his feet, and sat to one side. Then, King Bimbisara said to the World Honored One: 'I had not seen this tall and wide lecture hall before, but today I see it. I had not seen this iron kitchen before, but today I see it. What are these things? Who transformed them?' The World Honored One told him: 'Great King, you should know that this was built by the Heavenly King Vaishravana, and the Heavenly Son of Freedom built this lecture hall.' At that time, the King of Magadha immediately began to weep with grief in his seat, unable to control himself. The World Honored One said to him: 'Great King! Why do you weep with such grief?' Then, King Bimbisara said to the Buddha: 'I am not weeping because of grief, but I am thinking that future people will not see the flourishing of the holy traces, and future people will be stingy with their wealth and have no virtue. They will not even hear the names of these rare treasures, let alone see them! Now, thanks to the Tathagata's extraordinary transformation, appearing in the world, that is why I weep with grief.' The World Honored One said: 'In the future world, kings and people will indeed not see this transformation.' At that time, the World Honored One then preached the Dharma to the king, causing him to have a joyful heart. After the king heard the Dharma, he left his seat. At that time, the Heavenly King Vaishravana said to the Brahmin with the Rooster Head: 'Stretch out your right hand.' Then, the Rooster Head stretched out his right hand, and the Heavenly King Vaishravana gave him a gold ingot, and also told him: 'Throw this gold ingot on the ground yourself.' Then, the Brahmin threw the gold ingot on the ground, and it immediately turned into hundreds and thousands of taels of gold. The Heavenly King Vaishravana told him: 'Take this gold into the city to buy various foods, and bring them here.' Then, the Brahmin received the Heavenly King's instruction, and took the gold into the city to buy various foods, and brought them to the kitchen.
。是時，毗沙門天王沐浴梵志，與著種種衣裳，手執香火，教白：「時到，今正是時，愿尊屈顧。」
是時，梵志即受其教，手執香爐而白：「時到，唯愿屈顧。」
爾時，世尊以知時至，著衣持缽，將諸比丘眾往至講堂所，各次第坐，及比丘眾亦次第坐。是時，雞頭梵志見飲食極多，然眾僧復少，前白世尊言：「今日食飲極為豐多，然比丘僧少，不審云何？」
世尊告曰：「汝今，梵志！手執香爐，上高臺上，向東、南、西、北，並作是說：『諸釋迦文佛弟子得六神通，漏盡阿羅漢者，盡集此講堂。』」
梵志白言「如是，世尊！」是時，梵志從佛受教，即上樓上請諸漏盡阿羅漢。是時，東方有二十一千阿羅漢，從東方來詣此講堂；南方二十一千，西方二十一千，北方二十一千阿羅漢集此講堂。爾時，講堂上有八萬四千阿羅漢集在一處。
是時，頻毗娑羅王將諸群臣至世尊所，頭面禮足及禮比丘僧。是時，雞頭梵志見比丘僧已，歡喜踴躍，不能自勝。以飯食之具，飯佛及比丘僧，手自斟酌，歡喜不辭。然故有遺余之食，是時雞頭梵志前白佛言：「今飯佛及比丘僧，故有遺餘飯食在。」
世尊告曰：「汝今可請佛及比丘僧七日供養
現代漢語譯本：當時，毗沙門天王為梵志沐浴，並給他穿上各種衣裳，手中拿著香火，教導他說：『時間到了，現在正是時候，希望您能屈尊前往。』 當時，梵志就接受了他的教導，手中拿著香爐說道：『時間到了，希望您能屈尊前往。』 那時，世尊知道時間已到，就穿上衣服，拿著缽，帶領眾比丘前往講堂。大家依次坐下，比丘們也依次坐下。當時，雞頭梵志看到食物非常多，但僧眾卻很少，就上前對世尊說：『今天的食物非常豐盛，但比丘僧眾卻很少，不知道該怎麼辦？』 世尊告訴他說：『你現在，梵志，拿著香爐，登上高臺，向東、南、西、北四個方向，都這樣說：『所有釋迦牟尼佛的弟子，得到六神通，斷盡煩惱的阿羅漢，都到這個講堂來。』 梵志回答說：『是的，世尊！』當時，梵志接受佛的教導，就登上樓臺，邀請所有斷盡煩惱的阿羅漢。當時，東方有兩萬一千位阿羅漢，從東方來到這個講堂；南方有兩萬一千位，西方有兩萬一千位，北方有兩萬一千位阿羅漢聚集在這個講堂。那時，講堂里共有八萬四千位阿羅漢聚集在一起。 當時，頻毗娑羅王帶領眾大臣來到世尊那裡，頭面頂禮佛足，並禮拜比丘僧。當時，雞頭梵志看到比丘僧后，歡喜雀躍，無法自持。他用準備好的飯食，供養佛和比丘僧，親自斟酌，歡喜而不推辭。然而，仍然有剩餘的食物，當時雞頭梵志上前對佛說：『現在供養佛和比丘僧后，還有剩餘的飯食。』 世尊告訴他說：『你可以邀請佛和比丘僧接受七天的供養。』
English version: At that time, King Vaisravana bathed the Brahmin, dressed him in various garments, and, holding incense, instructed him, saying, 'The time has come, now is the right time, may you please condescend to go.' At that time, the Brahmin accepted his instruction, and, holding an incense burner, said, 'The time has come, may you please condescend to go.' Then, the World Honored One, knowing the time had arrived, put on his robes, took his bowl, and led the assembly of monks to the lecture hall. They sat down in order, and the monks also sat down in order. At that time, the Brahmin Kukkuta, seeing that there was a great deal of food but few monks, went before the World Honored One and said, 'Today the food and drink are extremely abundant, but the assembly of monks is small, I do not know what to do?' The World Honored One told him, 'Now, Brahmin, take the incense burner, ascend to the high platform, and facing east, south, west, and north, say this: 'All disciples of Shakyamuni Buddha who have attained the six supernormal powers, the Arhats who have exhausted all defilements, gather in this lecture hall.' The Brahmin replied, 'Yes, World Honored One!' At that time, the Brahmin, having received the Buddha's instruction, ascended the platform and invited all the Arhats who had exhausted all defilements. At that time, twenty-one thousand Arhats from the east came to this lecture hall; twenty-one thousand from the south, twenty-one thousand from the west, and twenty-one thousand Arhats from the north gathered in this lecture hall. At that time, there were eighty-four thousand Arhats gathered in one place in the lecture hall. At that time, King Bimbisara, with his ministers, came to the World Honored One, bowed his head to the ground at the Buddha's feet, and also paid homage to the assembly of monks. At that time, the Brahmin Kukkuta, seeing the assembly of monks, was overjoyed and could not contain himself. He used the prepared food to offer to the Buddha and the assembly of monks, personally serving them with joy and without hesitation. However, there was still food left over, and at that time, the Brahmin Kukkuta went before the Buddha and said, 'Now, having offered food to the Buddha and the assembly of monks, there is still food left over.' The World Honored One told him, 'You may invite the Buddha and the assembly of monks to accept offerings for seven days.'
。」
梵志對曰：「如是，瞿曇！」是時，雞頭梵志即前長跪，白世尊言：「今請佛及比丘僧七日供養，自當供給衣被、飯食、床敷臥具、病瘦醫藥。」
爾時，世尊默然受請。
爾時，大眾之中有比丘尼名舍鳩利。是時，比丘尼白世尊言：「我今心中生念：『頗有釋迦文佛弟子漏盡阿羅漢不集此乎？』又以天眼觀東方界，南方、西方、北方皆悉觀之，靡不來者，皆悉運集。今此大會純是羅漢真人運集。」
世尊告曰：「如是，舍鳩利，如汝所言，此之大會純是真人，東、西、南、北無不集者。」爾時，世尊以此因緣，告諸比丘：「汝等頗見比丘尼中天眼徹睹，如此比丘尼等乎？」
諸比丘對曰：「不見也。世尊！」
爾時，世尊告諸比丘：「我聲聞中第一弟子天眼第一者，所謂舍鳩利比丘尼是。」
時，雞頭梵志七日之中供養聖眾衣被、飯食、床敷臥具、病瘦醫藥，復以華香散如來上。是時，此華在虛空中化作七寶交露臺。是時，梵志見交露臺已，歡喜踴躍，不能自勝，前白佛言：「唯愿世尊聽在道次，得作沙門。」
爾時，雞頭梵志即得為道，諸根寂靜，自修其志，除去睡眠，設眼見色亦不起想念；其眼根亦無惡想流馳諸念而護眼根
現代漢語譯本 梵志回答說：『是的，瞿曇！』當時，雞頭梵志立即上前長跪，對世尊說：『現在我請求佛陀和比丘僧眾接受七日的供養，我將親自供給衣物、飯食、床鋪臥具和醫藥。』 當時，世尊默然接受了邀請。 當時，大眾中有一位比丘尼名叫舍鳩利。這時，比丘尼對世尊說：『我心中生起一個念頭：『難道釋迦牟尼佛的弟子中，沒有漏盡的阿羅漢聚集在這裡嗎？』我又用天眼觀察東方、南方、西方、北方，發現沒有不來的，都聚集在這裡。現在這個大會純粹是阿羅漢真人聚集。』 世尊告訴她說：『是的，舍鳩利，正如你所說，這次大會純粹是真人，東西南北沒有不來的。』當時，世尊因為這個因緣，告訴各位比丘：『你們見過比丘尼中天眼通徹，像這位比丘尼這樣的嗎？』 各位比丘回答說：『沒有見過，世尊！』 當時，世尊告訴各位比丘：『我的聲聞弟子中，天眼第一的弟子，就是這位舍鳩利比丘尼。』 當時，雞頭梵志在七日之中供養聖眾衣物、飯食、床鋪臥具和醫藥，又用鮮花香料散在如來身上。當時，這些鮮花在虛空中化作七寶交露臺。當時，梵志見到交露臺后，歡喜踴躍，不能自已，上前對佛說：『希望世尊允許我在道場中，出家做沙門。』 當時，雞頭梵志立即得以出家，諸根寂靜，自己修持心志，除去睡眠，即使眼睛看到顏色也不起任何念頭；他的眼根也沒有惡念流轉，守護著眼根。
English version The Brahmin replied, 'Yes, O Gautama!' At that time, the Brahmin Kukkuta immediately knelt down and said to the World-Honored One, 'Now I request the Buddha and the assembly of monks to accept offerings for seven days. I will personally provide clothing, food, bedding, and medicine for the sick.' At that time, the World-Honored One silently accepted the invitation. At that time, among the assembly, there was a bhikkhuni named Shakuli. Then, the bhikkhuni said to the World-Honored One, 'A thought has arisen in my mind: 『Are there no Arhats among the disciples of Shakyamuni Buddha who have exhausted their outflows gathered here?』 I also used my divine eye to observe the eastern, southern, western, and northern realms, and found that none were absent; all have gathered here. Now this assembly is purely a gathering of Arhats, true beings.' The World-Honored One told her, 'Yes, Shakuli, as you have said, this assembly is purely of true beings; none from the east, west, south, or north are absent.' At that time, the World-Honored One, because of this circumstance, told the bhikkhus, 'Have you seen among the bhikkhunis one with such penetrating divine eye as this bhikkhuni?' The bhikkhus replied, 'We have not seen one, O World-Honored One!' At that time, the World-Honored One told the bhikkhus, 'Among my disciples who are hearers, the foremost in divine eye is this bhikkhuni, Shakuli.' Then, for seven days, the Brahmin Kukkuta provided the holy assembly with clothing, food, bedding, and medicine for the sick, and also scattered flowers and incense upon the Tathagata. At that time, these flowers transformed in the void into a seven-jeweled pavilion. When the Brahmin saw the pavilion, he was overjoyed and could not contain himself. He went before the Buddha and said, 'May the World-Honored One allow me to leave home in the path and become a shramana.' At that time, the Brahmin Kukkuta immediately attained the path, his senses were calmed, he cultivated his mind, removed sleep, and even when his eyes saw forms, no thoughts arose; his eye faculty had no evil thoughts flowing, and he guarded his eye faculty.
。若耳聞聲，鼻嗅香，舌知味，身知細滑，不起細滑之想，意知法亦然。是時，便滅五結蓋，覆蔽人心者，令人無智慧；亦無殺害之意，而凈其心，不殺，不念殺，不教人殺，手不執刀杖，起仁慈之心向一切眾生；除去不與取，不起盜心，而凈其意；恒有施心於一切眾生，亦使不盜。已不淫妷，亦復教人使不淫；恒修梵行，清凈無瑕穢，于梵行中而凈其心。亦不妄語，亦不教人使行妄語；恒念至誠，無有虛詐誑惑世人，于中而凈其心。復非兩舌，亦不教人使兩舌。若此間語不傳至彼，設彼間語不傳至此，于中而凈其意。于食知足，不著氣味，不著榮色，不著肥白，但欲支其形體，使全其命。欲除故痛，使新者不生，得修行道，長處無為之地，猶如有男女，以脂膏涂瘡者，但欲除愈故也。此亦如是，所以于食知足者，欲使故痛除愈，新者不生。
或復是時，達曉行道，不失時節，不失三十七道品之行。或坐、或行，除去睡眠之蓋；或初夜時，或坐或行，除去睡眠之蓋；或中夜時右脅著地，腳腳相累，系意在明。彼復以後夜時，或坐、或經行而凈其意
現代漢語譯本：如果耳朵聽到聲音，鼻子聞到香味，舌頭嚐到味道，身體感覺到細滑，卻不產生對細滑的執著想法，意識感知到法也是如此。這時，就能滅除覆蓋人心的五種障礙，這些障礙使人沒有智慧；也沒有殺害的念頭，從而凈化自己的心，不殺生，不思念殺生，不教唆他人殺生，手中不拿刀劍棍棒，對一切眾生生起仁慈之心；去除不予而取的行為，不生起偷盜之心，從而凈化自己的意念；常常對一切眾生懷有佈施之心，也使他人不偷盜。已經不做淫邪之事，也教導他人不做淫邪之事；常常修持清凈的行為，沒有瑕疵污穢，在清凈的行為中凈化自己的心。也不說謊，也不教唆他人說謊；常常想著真誠，沒有虛假欺騙迷惑世人，在真誠中凈化自己的心。也不說兩舌，也不教唆他人說兩舌。如果這邊的言語不傳到那邊，如果那邊的言語不傳到這邊，在其中凈化自己的意念。對於食物知足，不執著于氣味，不執著於美好的顏色，不執著于肥膩的食物，只是爲了維持身體，保全生命。想要去除舊的痛苦，使新的痛苦不再產生，從而能夠修行正道，長久處於無為的境界，就像男女用油脂塗抹瘡口一樣，只是爲了去除舊的瘡疤。這也是如此，所以對於食物知足，是爲了使舊的痛苦去除，新的痛苦不再產生。 或者在某個時候，直到天亮都在修行，不失去時機，不失去三十七道品的修行。或者坐著，或者行走，去除睡眠的障礙；或者在初夜時，或者坐著或者行走，去除睡眠的障礙；或者在中夜時右側臥著，雙腳交疊，將意念集中在光明上。然後在後夜時，或者坐著，或者經行，從而凈化自己的意念。
English version: If the ear hears a sound, the nose smells a fragrance, the tongue tastes a flavor, the body feels smoothness, yet one does not generate attachment to smoothness, and the mind perceives the Dharma in the same way. At this time, one can extinguish the five hindrances that cover the mind, which cause one to lack wisdom; there is also no intention to kill, thus purifying one's mind, not killing, not thinking of killing, not instructing others to kill, not holding knives or weapons, and generating a compassionate heart towards all beings; removing the act of taking what is not given, not generating a thieving mind, thus purifying one's intention; constantly having a giving heart towards all beings, and also causing others not to steal. Having already abstained from sexual misconduct, one also teaches others to abstain from sexual misconduct; constantly cultivating pure conduct, without flaws or defilements, purifying one's mind in pure conduct. Also not lying, nor instructing others to lie; constantly thinking of sincerity, without falsehood, deception, or misleading the world, purifying one's mind in sincerity. Also not engaging in divisive speech, nor instructing others to engage in divisive speech. If words from here are not transmitted there, and if words from there are not transmitted here, one purifies one's intention in this. Being content with food, not attached to flavors, not attached to beautiful colors, not attached to fatty foods, but only desiring to sustain the body and preserve life. Wanting to remove old pain, so that new pain does not arise, thus being able to cultivate the right path, and dwell long in the realm of non-action, just as men and women apply ointment to wounds, only desiring to heal the old scars. This is also the same, so being content with food is to remove old pain and prevent new pain from arising. Or at some time, one practices until dawn, not losing the opportunity, not losing the practice of the thirty-seven factors of enlightenment. Either sitting or walking, removing the hindrance of sleep; or in the early night, either sitting or walking, removing the hindrance of sleep; or in the middle of the night, lying on the right side, with feet overlapping, focusing the mind on brightness. Then in the late night, either sitting or walking, thus purifying one's intention.
。是時，飲食知足，經行不失時節，除去欲不凈想，無諸惡行，而游初禪，有覺、有觀；息念、猗歡樂，而游二禪；無有樂；護念清凈，自知身有樂，諸賢所求護念清凈者而游三禪；彼苦樂已滅，無有愁憂，無苦無樂，護念清凈，游於四禪。
彼以三昧心，清凈無瑕穢，亦得無所畏。復得三昧，自憶無數世事，彼便憶過去之事。若一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、萬生、數千萬生、成劫、敗劫、成敗之劫，我曾生彼處，姓某、字某，食如此之食，受如是苦樂，壽命長短，彼死此生，死此生彼，因緣本末，皆悉知之。彼復以三昧心清凈無瑕穢，得無所畏，觀眾生類生者、死者。彼復以天眼觀眾生類，生者、死者，善趣、惡趣，善色、惡色，若好、若丑，隨行所種，皆悉知之。或有眾生類身、口、意行惡，誹謗賢聖，造邪業本，身壞命終，生地獄中。或復有眾生身、口行善，不誹謗賢聖，身壞命終，生善處天上。復以清凈天眼觀眾生類若好、若丑，善趣、惡趣，善色、惡色，皆悉知之，得無所畏，復施心盡漏，后觀此苦，以實知之。此是苦，此是苦習、苦盡、苦出要，如實知之。彼作是觀已，欲漏心、有漏心、無明漏心得解脫
現代漢語譯本：這時，他飲食適量，行走作息有規律，摒除不凈的慾望，不做任何惡行，從而進入初禪，有覺、有觀；平息雜念，感受安樂，從而進入二禪；沒有了快樂，守護清凈的念頭，自己知道身體有快樂，這是賢者所追求的守護清凈的念頭，從而進入三禪；苦樂已經消滅，沒有憂愁，無苦無樂，守護清凈的念頭，進入四禪。 他以三昧之心，清凈無瑕疵，也獲得了無所畏懼。又獲得三昧，能夠回憶起無數世的事情，他便回憶起過去的事情。比如一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、萬生、數千萬生、成劫、敗劫、成敗之劫，我曾經生在那個地方，姓什麼，叫什麼，吃什麼樣的食物，承受什麼樣的苦樂，壽命長短，他死後我生，我死後他生，因緣的來龍去脈，都完全知道。他又以三昧之心清凈無瑕疵，獲得無所畏懼，觀察眾生的生死。他又以天眼觀察眾生，生者、死者，善道、惡道，善色、惡色，是好是醜，隨著行為所種下的因，都完全知道。有的眾生身、口、意行惡，誹謗賢聖，造作邪惡的根本，身壞命終，墮入地獄。有的眾生身、口行善，不誹謗賢聖，身壞命終，生到善處天上。又以清凈的天眼觀察眾生，是好是醜，善道、惡道，善色、惡色，都完全知道，獲得無所畏懼，又施心盡除煩惱，然後觀察這苦，真實地知道。這是苦，這是苦的根源、苦的止息、脫離苦的途徑，如實地知道。他這樣觀察后，欲漏心、有漏心、無明漏心都得到解脫。
English version: At this time, he knows moderation in eating and drinking, his walking and resting are in order, he eliminates impure desires, does no evil deeds, and thus enters the first dhyana, with initial and sustained thought; he calms his thoughts and experiences joy and happiness, and thus enters the second dhyana; there is no joy, he guards his pure thoughts, he knows that his body has joy, this is the guarding of pure thoughts that the wise seek, and thus he enters the third dhyana; suffering and joy have ceased, there is no sorrow, neither suffering nor joy, he guards his pure thoughts, and enters the fourth dhyana. With a samadhi mind, pure and without blemish, he also obtains fearlessness. He further obtains samadhi, and can recall countless past lives, he then recalls past events. For example, one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, a hundred lives, a thousand lives, ten thousand lives, tens of millions of lives, kalpas of formation, kalpas of destruction, kalpas of formation and destruction, 'I was once born in that place, with such a name, eating such food, experiencing such suffering and joy, with such a lifespan, after his death I was born, after my death he was born,' he knows all the causes and conditions from beginning to end. He again, with a samadhi mind, pure and without blemish, obtains fearlessness, and observes the birth and death of sentient beings. He further observes with his heavenly eye sentient beings, those who are born, those who die, the good realms, the evil realms, the good forms, the evil forms, whether good or bad, according to the seeds sown by their actions, he knows all. Some sentient beings whose body, speech, and mind act evilly, slander the wise and noble, create the root of evil karma, and after their body breaks and their life ends, they fall into hell. Some sentient beings whose body and speech act well, do not slander the wise and noble, and after their body breaks and their life ends, they are born in the good realms of heaven. He further observes with his pure heavenly eye sentient beings, whether good or bad, the good realms, the evil realms, the good forms, the evil forms, he knows all, obtains fearlessness, and further applies his mind to the exhaustion of outflows, then observes this suffering, and truly knows it. This is suffering, this is the origin of suffering, the cessation of suffering, the path to the end of suffering, he knows it as it is. After he makes this observation, the outflows of desire, the outflows of existence, and the outflows of ignorance are all liberated.
。已得解脫，便得解脫智：生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。是時，雞頭梵志便成阿羅漢。
爾時，尊者雞頭聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「世間五事最不可得。云何為五？應喪之物慾使不喪者，此不可得；滅盡之法欲使不盡者，此不可得；夫老之法欲使不老者，此不可得，夫病之法欲使不病者，此不可得也；夫死之法欲使不死者，此不可得。是謂，比丘！有此五事最不可得。若如來出世，若如來不出，此法界恒住如故，而不朽敗，有喪滅之聲，生、老、病、死。若生、若逝，皆歸於本。是謂，比丘！此五難得之物。
「當求方便，修行五根。云何為五？所謂信根、精進根、念根、定根、慧根。是謂，比丘！行此五根已，便成須陀洹；家家、一種，轉進成斯陀含；轉進滅五結使，成阿那含，于彼般涅槃不來此世；轉進有漏盡，成無漏心解脫、智慧解脫，自身作證而自游化，更不復受胎，如實知之。當求方便，除前五事，修后五根。如是，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本：已獲得解脫，便會生起解脫的智慧：生死輪迴已經終結，清凈的修行已經確立，該做的事情已經完成，不再會再次受生，如實地知曉這一切。這時，雞頭梵志便證得了阿羅漢果位。 現代漢語譯本：當時，尊者雞頭聽聞佛陀所說，歡喜地接受並修行。 現代漢語譯本：（六） 現代漢語譯本：我聽聞是這樣： 現代漢語譯本：一時，佛陀在舍衛國的祇樹給孤獨園。 現代漢語譯本：當時，世尊告訴眾比丘：『世間有五件事是最不可能得到的。哪五件呢？應該會喪失的東西想要它不喪失，這是不可能的；會滅盡的法則想要它不滅盡，這是不可能的；會衰老的法則想要它不衰老，這是不可能的；會生病的法則想要它不生病，這也是不可能的；會死亡的法則想要它不死，這是不可能的。』比丘們，這就是這五件最不可能得到的事情。無論如來是否出世，這法則界始終如常，不會朽壞，有喪失和滅亡的聲音，生、老、病、死。無論是出生還是逝去，最終都歸於本源。比丘們，這就是這五件難以得到的事物。 現代漢語譯本：『應當尋求方便，修行五根。哪五根呢？就是信根、精進根、念根、定根、慧根。比丘們，修行這五根之後，便能成就須陀洹果位；再進一步，便能成就斯陀含果位；再進一步，滅除五種結使，成就阿那含果位，于彼處般涅槃，不再來此世間；再進一步，漏盡煩惱，成就無漏的心解脫和智慧解脫，自身作證而自在游化，不再會再次受生，如實地知曉這一切。應當尋求方便，去除前面所說的五種不可能之事，修習後面所說的五根。』比丘們，應當這樣學習。 現代漢語譯本：當時，眾比丘聽聞佛陀所說，歡喜地接受並修行。 現代漢語譯本：（七） 現代漢語譯本：我聽聞是這樣： 現代漢語譯本：一時，佛陀在舍衛國的祇樹給孤獨園。
English version: Having attained liberation, one gains the wisdom of liberation: birth and death are exhausted, the holy life is established, what needed to be done is done, and there will be no further rebirth, as it is truly known. At that time, the Brahmin Kukkuta attained the state of Arhat. English version: Then, Venerable Kukkuta, having heard what the Buddha said, joyfully accepted and practiced it. English version: (6) English version: Thus have I heard: English version: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. English version: At that time, the World-Honored One told the monks: 'There are five things in the world that are most unattainable. What are the five? That which is subject to loss, one wishes it not to be lost, this is unattainable; that which is subject to extinction, one wishes it not to be extinguished, this is unattainable; that which is subject to aging, one wishes it not to age, this is unattainable; that which is subject to sickness, one wishes it not to be sick, this is unattainable; that which is subject to death, one wishes it not to die, this is unattainable. These, monks, are the five most unattainable things. Whether a Tathagata appears in the world or not, this realm of Dharma remains as it is, without decay, with the sound of loss and extinction, birth, aging, sickness, and death. Whether born or departed, all return to their origin. These, monks, are the five difficult things to obtain.' English version: 'One should seek means to cultivate the five roots. What are the five? They are the roots of faith, effort, mindfulness, concentration, and wisdom. Monks, having cultivated these five roots, one attains the state of Stream-enterer; further progressing, one attains the state of Once-returner; further progressing, one extinguishes the five fetters and attains the state of Non-returner, and in that place, one attains Parinirvana and does not return to this world; further progressing, one exhausts the outflows and attains the liberation of mind and wisdom without outflows, having realized it for oneself, one dwells freely, and there will be no further rebirth, as it is truly known. One should seek means to remove the aforementioned five things and cultivate the latter five roots. Thus, monks, should you train yourselves.' English version: Then, the monks, having heard what the Buddha said, joyfully accepted and practiced it. English version: (7) English version: Thus have I heard: English version: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti.
。
爾時，世尊告諸比丘：「今有五人不可療治。云何為五？一者諛諂之人不可療治；奸邪之人不可療治；惡口之人不可療治；嫉妒之人不可療治；無反覆之人不可療治。是謂，比丘！有此五人不可療治。」
爾時，世尊便說此偈：
「奸邪惡口人， 嫉妒無反覆， 此人不可療， 智者之所棄。
「是故，諸比丘！常當學正意，除去嫉妒；修行威儀，所說如法，當知反覆，識其恩養，小恩尚不忘，何況大者，勿懷慳貪，又不自譽，復不毀他人。如是，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「昔者，釋提桓因告三十三天曰：『若諸賢與阿須倫共鬥時，設阿須倫不如，諸天得勝者，汝等捉毗摩質多羅阿須倫，將來至此，身為五系。』是時，毗摩質多羅阿須倫，復告諸阿須倫曰：『卿等！今日與諸天共鬥，設得勝者，便捉釋提桓因，縛送此間。』比丘當知，爾時，二家共鬥，諸天得勝，阿須倫不如。是時，三十三天躬捉毗摩質多羅阿須倫王，束縛其身，將詣釋提桓因所，著中門外，自觀彼五系
現代漢語譯本： 那時，世尊告訴眾比丘：『現在有五種人是無法被教化的。哪五種呢？第一種是諂媚的人，無法被教化；第二種是奸詐邪惡的人，無法被教化；第三種是說話惡毒的人，無法被教化；第四種是嫉妒心強的人，無法被教化；第五種是言而無信、不守承諾的人，無法被教化。』比丘們，這就是這五種無法被教化的人。 那時，世尊說了這首偈語： 『奸詐邪惡、惡語傷人，嫉妒成性、言而無信，這樣的人無法被教化，是智者所拋棄的。』 『因此，各位比丘！應當常常學習保持正念，去除嫉妒；修行威儀，所說的話要符合佛法，要懂得信守承諾，要記住別人的恩情，即使是小恩小惠也不要忘記，更何況是大的恩情，不要懷有吝嗇貪婪之心，也不要自我誇耀，更不要詆譭他人。』比丘們，應當這樣學習。 那時，眾比丘聽了佛的教誨，歡喜地遵照奉行。 （八） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『過去，釋提桓因告訴三十三天眾神說：『如果各位賢者與阿修羅戰鬥時，假設阿修羅戰敗，諸天獲勝，你們就捉住毗摩質多羅阿修羅，帶到這裡，用五種束縛捆綁他。』當時，毗摩質多羅阿修羅又告訴眾阿修羅說：『你們！今天與諸天戰鬥，如果獲勝，就捉住釋提桓因，捆綁送來這裡。』比丘們應當知道，當時，兩方交戰，諸天獲勝，阿修羅戰敗。當時，三十三天眾神親自捉住毗摩質多羅阿修羅王，捆綁他的身體，帶到釋提桓因那裡，放在中門外，自己觀看他被五種束縛捆綁。
English version: At that time, the World Honored One told the bhikkhus: 'Now there are five types of people who cannot be cured. What are the five? The first is a flattering person, who cannot be cured; the second is a deceitful and wicked person, who cannot be cured; the third is a person with a malicious tongue, who cannot be cured; the fourth is a jealous person, who cannot be cured; and the fifth is a person who is unreliable and does not keep promises, who cannot be cured.' Bhikkhus, these are the five types of people who cannot be cured. At that time, the World Honored One spoke this verse: 'Deceitful and wicked, with a malicious tongue, full of jealousy, and unreliable, such a person cannot be cured and is abandoned by the wise.' 'Therefore, bhikkhus! You should always learn to maintain right mindfulness, eliminate jealousy; practice proper conduct, speak in accordance with the Dharma, understand the importance of keeping promises, remember the kindness of others, not forgetting even small favors, let alone great ones, do not harbor stinginess and greed, do not boast about yourselves, and do not slander others.' Bhikkhus, you should learn in this way. At that time, the bhikkhus, having heard the Buddha's teachings, joyfully followed them. (8) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the World Honored One told the bhikkhus: 'In the past, Sakra, Lord of the Devas, told the thirty-three gods: 『If you noble ones fight with the Asuras, and if the Asuras are defeated and the Devas are victorious, you should seize Vepacitti Asura and bring him here, bound by five bonds.』 At that time, Vepacitti Asura also told the Asuras: 『You! Today, if you fight with the Devas and are victorious, seize Sakra, Lord of the Devas, and bring him here bound.』 Bhikkhus, you should know that at that time, the two sides fought, the Devas were victorious, and the Asuras were defeated. At that time, the thirty-three gods personally seized Vepacitti Asura King, bound his body, and brought him to Sakra, placing him outside the middle gate, and they themselves watched him being bound by five bonds.
。
「是時，毗摩質多羅阿須倫王便作是念：『此諸天法整，阿須倫所行非法，我今不樂阿須倫，便當即住此諸天宮。』是時，以生此念言：『諸天法整，阿須倫非法，我欲住此間。』作此念已。是時，毗摩質多羅阿須倫王便自覺知身無縛系，五欲而自娛樂。設毗摩質多羅阿須倫王生此念已，言：『諸天非法，阿須倫法整，我不用此三十三天，還欲詣阿須倫宮。』是時，阿須倫王身被五系，五欲娛樂自然消滅。
「比丘當知，纏縛之急，莫過此事；魔之所縛，復甚於斯。設與結使魔以被縛，動魔被縛，不動魔不被縛。是故，諸比丘！當求方便，使心不被縛，樂閑靜之處。所以然者，此諸結使是魔境界。若有比丘在魔境界者，終不脫生、老、病、死，不脫愁、憂、苦、惱。我今說此苦際。若複比丘心不移動，不著結使，便脫生、老、病、死、愁、憂、苦、惱，我今說此苦際。是故，諸比丘！當作是學，無有結使，越出魔界。如是，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，尊者阿難至世尊所，頭面禮足，在一面立
現代漢語譯本 當時，毗摩質多羅阿修羅王心想：『這些天人的行為是端正的，而阿修羅的行為是不合法的。我現在不喜歡阿修羅，就應該住在這天宮裡。』當時，他產生了這樣的想法：『天人的行為是端正的，阿修羅的行為是不合法的，我想住在這裡。』產生這個想法后，毗摩質多羅阿修羅王便感覺到自己身上沒有束縛，可以享受五欲之樂。如果毗摩質多羅阿修羅王產生這樣的想法：『天人的行為是不合法的，阿修羅的行為是端正的，我不想待在這三十三天，想回到阿修羅宮。』這時，阿修羅王就會被五種束縛纏繞，五欲之樂自然消失。 『比丘們應當知道，纏縛的緊迫，沒有比這更厲害的了；被魔所束縛，比這還要嚴重。如果被結使魔所束縛，動搖的魔會被束縛，不動的魔不會被束縛。因此，各位比丘！應當尋求方法，使心不被束縛，喜歡清靜的地方。之所以這樣，是因為這些結使是魔的境界。如果有比丘在魔的境界中，最終無法脫離生、老、病、死，無法脫離憂愁、憂慮、痛苦、煩惱。我現在說的是苦的盡頭。如果比丘的心不被動搖，不執著于結使，就能脫離生、老、病、死、憂愁、憂慮、痛苦、煩惱，我現在說的是苦的盡頭。因此，各位比丘！應當這樣學習，沒有結使，超越魔的境界。各位比丘！應當這樣學習。』 當時，各位比丘聽了佛的教誨，歡喜地奉行。 （九） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，尊者阿難來到世尊那裡，頂禮佛足，站在一旁。
English version At that time, King Vimalacitra Asura thought: 『The ways of these gods are righteous, while the ways of the Asuras are unrighteous. I now dislike the Asuras and should stay in this heavenly palace.』 At that time, he had this thought: 『The ways of the gods are righteous, and the ways of the Asuras are unrighteous; I want to stay here.』 Having had this thought, King Vimalacitra Asura then felt that he had no bonds on his body and could enjoy the pleasures of the five senses. If King Vimalacitra Asura had this thought: 『The ways of the gods are unrighteous, and the ways of the Asuras are righteous; I do not want to stay in this Thirty-three Heaven and want to return to the Asura palace,』 then the Asura king would be bound by five bonds, and the pleasures of the five senses would naturally disappear. 『Monks, you should know that there is no bondage more urgent than this; being bound by Mara is even worse. If one is bound by the Mara of fetters, the Mara that moves is bound, and the Mara that does not move is not bound. Therefore, monks! You should seek ways to keep your minds unbound and to enjoy quiet places. The reason for this is that these fetters are the realm of Mara. If a monk is in the realm of Mara, he will ultimately not escape birth, old age, sickness, and death, nor will he escape sorrow, worry, pain, and distress. I am now speaking of the end of suffering. If a monk』s mind is not moved and does not cling to fetters, he will escape birth, old age, sickness, death, sorrow, worry, pain, and distress. I am now speaking of the end of suffering. Therefore, monks! You should learn in this way, to be without fetters and to transcend the realm of Mara. Monks! You should learn in this way.』 At that time, the monks, having heard what the Buddha had said, joyfully practiced it. (9) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the Venerable Ananda went to the World Honored One, bowed his head to his feet, and stood to one side.
。是時，阿難白世尊言：「夫言盡者，名何等法言盡乎？」
世尊告曰：「阿難！色者無為，因緣而有此名；無慾、無為，名滅盡法。彼盡者，名曰滅盡。痛、想、行、識，無為、無作，皆是磨滅之法，無慾、無污，彼滅盡者，故名滅盡。阿難當知，五盛陰無慾、無作，為磨滅法；彼滅盡者，名為滅盡。此五盛陰永以滅盡，更不復生，故名滅盡。」
是時，尊者阿難聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，生漏梵志往至世尊所，頭面禮足，在一面坐。是時，生漏梵志白世尊言：「云何，瞿曇！有何因緣，有何宿行，使此人民之類有盡、有滅、有減少者？本為城廓，今日已壞；本有人民，今日丘荒。」
世尊告曰：「梵志！欲知由此人民所行非法故，使本有城廓，今日磨滅，本有人民，今日丘荒，皆由生民慳貪結縛習行，愛慾之所致故，使風雨不時，雨以不時，所種根栽，不得長大，其中人民死者盈路。梵志當知，由此因緣，使國毀壞，民不熾盛。
「複次，梵志！人民之類所行非法，便有雷電霹靂自然之應，天降雹雨，壞敗生苗，爾時人民死者難計
現代漢語譯本：當時，阿難對世尊說：『所謂「盡」，是指什麼法的盡呢？』 世尊告訴阿難：『阿難，色是無為的，因緣和合而有此名稱；無慾、無為，稱為滅盡法。那滅盡的，就叫做滅盡。受、想、行、識，無為、無作，都是磨滅之法，無慾、無染，那滅盡的，所以叫做滅盡。阿難應當知道，五盛陰無慾、無作，是磨滅之法；那滅盡的，就叫做滅盡。這五盛陰永遠滅盡，不再重生，所以叫做滅盡。』 當時，尊者阿難聽聞佛所說，歡喜奉行。 （一〇） 我聽聞是這樣： 一時，佛在舍衛國祇樹給孤獨園。 當時，生漏梵志來到世尊處，頭面禮足，在一旁坐下。這時，生漏梵志對世尊說：『瞿曇，是什麼因緣，是什麼前世的行為，使得這些人民有終結、有滅亡、有減少的呢？原本是城池，現在已經毀壞；原本有人民，現在卻成了荒丘。』 世尊告訴梵志：『梵志，你想知道，這是由於人民所行的非法行為，使得原本的城池，現在磨滅，原本的人民，現在成了荒丘，都是因為人民慳貪結縛，習行愛慾所導致的，使得風雨不調，雨水不及時，所種植的根苗，不能長大，其中人民死者遍佈道路。梵志應當知道，由於這個因緣，使得國家毀壞，人民不興盛。 『再者，梵志，人民所行的非法行為，便有雷電霹靂自然的迴應，天降冰雹，毀壞幼苗，那時人民死傷無數。
English version: At that time, Ananda said to the World Honored One, 'What is meant by the 'end' of which dharma is spoken?' The World Honored One told Ananda, 'Ananda, form is unconditioned, it has this name due to causes and conditions; without desire, unconditioned, it is called the dharma of extinction. That which is extinguished is called extinction. Feeling, perception, volition, and consciousness, unconditioned and without action, are all dharmas of annihilation, without desire or defilement, that which is extinguished is therefore called extinction. Ananda, you should know that the five aggregates of clinging, without desire or action, are dharmas of annihilation; that which is extinguished is called extinction. These five aggregates of clinging are forever extinguished and will not be reborn, therefore it is called extinction.' At that time, the Venerable Ananda, having heard what the Buddha said, joyfully practiced it. (10) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Brahmin Sheng Lou went to where the World Honored One was, bowed his head to his feet, and sat to one side. Then, the Brahmin Sheng Lou said to the World Honored One, 'Gautama, what is the cause, what are the past actions, that make these people have an end, have extinction, have reduction? What was once a city is now destroyed; what was once populated is now a desolate hill.' The World Honored One told the Brahmin, 'Brahmin, if you want to know, it is because of the unlawful actions of these people that the original city is now annihilated, and the original people are now a desolate hill. It is all because the people are stingy and bound by attachments, habitually practicing desire, which causes the wind and rain to be out of season, and when the rain is not timely, the planted roots and seedlings cannot grow, and the people die in droves. Brahmin, you should know that because of this cause, the country is destroyed, and the people do not flourish.' 'Furthermore, Brahmin, the unlawful actions of the people will naturally cause thunder and lightning, and hail will fall from the sky, destroying the young seedlings. At that time, the number of people who die will be countless.'
。複次，梵志！人民之類所行非法，共相諍競，或以手拳相加，瓦石相擲，各各自喪其命。複次，梵志！彼人民之類已共諍競，不安其所，國主不寧，各興兵眾共相攻伐，至大眾死者難計。或有被刀者，或有槊箭死者。如是，梵志！由此因緣，使民減少不復熾盛。複次，梵志！人民之類所行非法故，使神祇不祐而得其便，或遭困厄，疾病著床，除降者少，疫死者多。是謂，梵志！由此因緣，使民減少不復熾盛。」
是時，生漏梵志白世尊言：「瞿曇！所說甚為快哉！說此人本減少之義。實如來教，本有城廓，今日磨滅；本有人民，今日丘荒。所以然者，以有非法，便生慳疾；以生慳疾，便生邪業；以生邪業，故便天雨不時，五穀不熟，人民不熾，故使非法流行，天降災變，壞敗生苗。彼以行非法，著貪慳疾，是時國主不寧，各興兵眾，共相攻伐，死者叵計，故使國土流荒，人民迸散。今日世尊所說甚善！快哉，由非法故致此災患。正使為他所捉，便斷其命，由非法故便生盜心；以生盜心，后為王殺；以生邪業，非人得其便，由此因緣，便取命終，人民減少，故使無有城廓之所居處。
「瞿曇！今日所出以自過多，猶如僂者得申，盲者得眼目，冥中得明，無目者為作眼目
現代漢語譯本：再者，婆羅門！人們因為行為不合法，互相爭鬥，或者用拳頭互相毆打，用瓦片石頭互相投擲，各自喪失性命。再者，婆羅門！那些人們已經互相爭鬥，不能安居樂業，國君也不得安寧，各自興起軍隊互相攻打，以至於死亡的人數難以計算。有被刀砍傷的，有被長矛箭矢射死的。這樣，婆羅門！因為這些原因，使得人民減少不再興盛。再者，婆羅門！人們因為行為不合法，使得神祇不保佑而趁機作亂，或者遭遇困境，疾病纏身臥床不起，能夠痊癒的人很少，因瘟疫而死的人很多。這就是，婆羅門！因為這些原因，使得人民減少不再興盛。 當時，生漏婆羅門對世尊說：『喬達摩！您所說的真是太好了！闡述了這人民減少的道理。確實如來所教導的，原本有城池，今天卻被磨滅；原本有人民，今天卻變成荒丘。之所以這樣，是因為有了不合法的行為，就產生了吝嗇嫉妒；因為產生了吝嗇嫉妒，就產生了邪惡的行為；因為產生了邪惡的行為，所以就導致天降雨水不及時，五穀不成熟，人民不興盛，因此使得不合法的行為流行，天降災禍，摧毀了生長的幼苗。他們因為行為不合法，執著于貪婪吝嗇嫉妒，這時國君不得安寧，各自興起軍隊，互相攻打，死亡的人數難以計算，因此使得國土荒涼，人民四處逃散。今天世尊所說的真是太好了！真是太好了，因為不合法的行為導致了這些災禍。即使被他人抓住，就會被奪去性命，因為不合法的行為就產生了盜竊之心；因為產生了盜竊之心，後來被國王殺死；因為產生了邪惡的行為，非人就趁機作亂，因為這些原因，就導致了死亡，人民減少，因此使得沒有城池可以居住的地方。 『喬達摩！今天您所說的話，就像是自己犯了過錯，就像是駝背的人伸直了腰，盲人得到了眼睛，黑暗中得到了光明，沒有眼睛的人有了眼睛一樣。』
English version: Furthermore, Brahmin! People, due to their unlawful conduct, engage in disputes, striking each other with fists, throwing tiles and stones, each losing their lives. Furthermore, Brahmin! Those people, having already engaged in disputes, cannot live in peace, and the rulers are not at peace either. They raise armies and attack each other, leading to countless deaths. Some are wounded by swords, others die from spears and arrows. Thus, Brahmin! Due to these reasons, the population decreases and no longer flourishes. Furthermore, Brahmin! People, due to their unlawful conduct, cause the deities to withdraw their protection, allowing evil to take advantage. They encounter hardships, fall ill and are bedridden. Few recover, and many die from epidemics. This, Brahmin! Is why the population decreases and no longer flourishes. At that time, the Brahmin Sheng Lou said to the World Honored One: 'Gautama! What you have said is truly wonderful! You have explained the reason for the decline of the population. Indeed, as the Tathagata has taught, there were once cities, but today they are destroyed; there were once people, but today they are desolate hills. The reason for this is that because of unlawful conduct, stinginess and jealousy arise; because stinginess and jealousy arise, evil deeds arise; because evil deeds arise, the rain does not fall in time, the five grains do not ripen, and the people do not flourish. Therefore, unlawful conduct prevails, disasters descend from the heavens, and the growing seedlings are destroyed. Because they engage in unlawful conduct, clinging to greed, stinginess, and jealousy, the rulers are not at peace, and they raise armies to attack each other, leading to countless deaths. Therefore, the land becomes desolate, and the people scatter. What the World Honored One has said today is truly excellent! It is truly excellent that these disasters are caused by unlawful conduct. Even if they are captured by others, their lives will be taken. Because of unlawful conduct, the heart of theft arises; because the heart of theft arises, they are later killed by the king; because evil deeds arise, non-humans take advantage. Due to these reasons, they die, the population decreases, and therefore there is no place to live in cities. 'Gautama! What you have said today is like someone who has admitted their own faults, like a hunchback straightening their back, a blind person gaining sight, light appearing in the darkness, and someone without eyes gaining eyes.'
。今沙門瞿曇無數方便而說法，我今重自歸佛、法、眾，愿聽為優婆塞，盡形壽，不敢復殺。若沙門瞿曇見我若乘象騎馬，我由恭敬。所以然者，我為王波斯匿、頻毗娑羅王、優填王、惡生王、優陀延王，受梵之福，我恐失此之德。設我偏露右肩時，唯愿世尊受我禮拜！設我步行時，見瞿曇來，我當去履，唯愿世尊受我等禮。」
爾時，世尊儼頭可之。是時，生漏梵志歡喜踴躍，不能自勝，前白佛言：「我今重自歸沙門瞿曇！唯愿世尊聽為優婆塞。」
爾時，世尊漸與說法，使發歡喜之心。梵志聞法已，即從坐起，便退而去。
爾時，生漏梵志聞佛所說，歡喜奉行。
增壹阿含經卷第二十六 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第二十七
東晉罽賓三藏瞿曇僧伽提婆譯
邪聚品第三十五
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「若有人在邪見聚者，有何相像？有何相貌？」爾時，諸比丘白世尊言：「如來是諸法之王，諸法之尊。善哉！世尊！當與諸比丘而說此義。我等聞已，當奉行之。」
世尊告曰：「汝善思念之，吾當為汝分別其義
現代漢語譯本：現在沙門瞿曇用無數方便法門來說法，我今天再次皈依佛、法、僧，希望允許我成為優婆塞，終身奉行，不敢再殺生。如果沙門瞿曇看到我乘坐大象或騎馬，我都會恭敬對待。之所以這樣，是因為我為波斯匿王、頻毗娑羅王、優填王、惡生王、優陀延王等受過梵天的福報，我擔心失去這些功德。如果我袒露右肩的時候，希望世尊接受我的禮拜！如果我步行時，看到瞿曇來，我應當脫下鞋子，希望世尊接受我的這些禮節。」 當時，世尊點頭認可。這時，生漏梵志歡喜雀躍，不能自已，上前對佛說：『我今天再次皈依沙門瞿曇！希望世尊允許我成為優婆塞。』 當時，世尊逐漸為他說法，使他生起歡喜之心。梵志聽聞佛法后，立即從座位起身，然後退下離去。 當時，生漏梵志聽聞佛所說，歡喜地奉行。 增壹阿含經卷第二十六 大正藏第 02 冊 No. 0125 增壹阿含經 增壹阿含經卷第二十七 東晉罽賓三藏瞿曇僧伽提婆譯 邪聚品第三十五 （一） 聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴眾比丘：『如果有人處於邪見之中，會有什麼樣的特徵？會有什麼樣的相貌？』當時，眾比丘對世尊說：『如來是諸法之王，諸法之尊。太好了！世尊！請為眾比丘解說這個道理。我們聽聞后，一定會奉行。』 世尊說：『你們好好思考，我將為你們分別解釋其中的含義。』
English version: Now, the Shramana Gautama teaches with countless skillful means. Today, I once again take refuge in the Buddha, the Dharma, and the Sangha. I wish to be accepted as a lay disciple (Upasaka), to observe the precepts for the rest of my life, and dare not kill again. If the Shramana Gautama sees me riding an elephant or a horse, I will treat him with respect. The reason for this is that I have received the blessings of Brahma for kings such as King Pasenadi, King Bimbisara, King Udayana, King Aggasena, and King Udayana, and I fear losing these merits. If I expose my right shoulder, may the World-Honored One accept my salutations! If I am walking and see Gautama coming, I will take off my shoes, and may the World-Honored One accept these courtesies from me.』 At that time, the World-Honored One nodded in agreement. Then, the Brahmin Sronakotivimsa was overjoyed and could not contain himself. He stepped forward and said to the Buddha, 『Today, I once again take refuge in the Shramana Gautama! May the World-Honored One accept me as a lay disciple.』 At that time, the World-Honored One gradually taught him the Dharma, causing him to develop a joyful heart. After hearing the Dharma, the Brahmin immediately rose from his seat and departed. At that time, the Brahmin Sronakotivimsa, having heard what the Buddha said, joyfully practiced it. Ekottara Agama Sutra, Scroll 26 Taisho Tripitaka, Vol. 02, No. 0125, Ekottara Agama Sutra Ekottara Agama Sutra, Scroll 27 Translated by the Tripitaka Master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty Chapter 35: The Assembly of Wrong Views (1) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World-Honored One said to the monks, 『If someone is in the assembly of wrong views, what characteristics would they have? What would their appearance be like?』 At that time, the monks said to the World-Honored One, 『The Tathagata is the king of all dharmas, the most honored of all dharmas. Excellent! World-Honored One! Please explain this meaning to the monks. After we hear it, we will practice it.』 The World-Honored One said, 『You should think carefully, and I will explain the meaning to you separately.』
。」
諸比丘對曰：「如是。世尊！」爾時，諸比丘從佛受教。
世尊告曰：「在邪聚之人，當以五事知之，以見五事則知此人為住邪聚。云何為五？應笑而不笑，應歡喜時而不歡喜，應起慈心而不起慈心，作惡而不恥，聞其善語而不著意；當知此人必住邪聚。若有眾生住邪聚者，當以此五事知之。
「複次，有眾生有住正聚者，有何相貌？有何因緣？」
爾時，諸比丘白佛言：「如來是諸法之王，諸法之尊。唯愿，世尊！當與諸比丘而說此義。我等聞已，當奉行之。」
世尊告曰：「汝等善思念之，吾當為汝分別其義。」
諸比丘對曰：「如是。世尊！」爾時，諸比丘從佛受教。
世尊告曰：「在正聚之人，當以五事知之，以見五事則知此人為住正聚。云何為五？應笑則笑，應歡喜則歡喜，應起慈心則起慈心，可恥則恥，聞善著意；當知此人已住正聚。是故，諸比丘！當除邪聚，住于正聚。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「如來出現世時，必當為五事
現代漢語譯本 比丘們回答說：『是的，世尊！』當時，比丘們接受了佛的教誨。 世尊告訴他們：『處於邪聚的人，應當通過五件事來了解他，看到這五件事就知道這個人是處於邪聚的。哪五件呢？應該笑的時候不笑，應該歡喜的時候不歡喜，應該生起慈悲心的時候不生起慈悲心，做了壞事不感到羞恥，聽到善言不放在心上；應當知道這個人必定處於邪聚。如果有眾生處於邪聚，應當通過這五件事來了解他。』 『其次，有眾生處於正聚，他們有什麼樣的相貌？有什麼樣的因緣呢？』 當時，比丘們對佛說：『如來是諸法之王，諸法之尊。唯愿世尊，為比丘們解說這個道理。我們聽了之後，一定會奉行。』 世尊告訴他們：『你們好好思考，我將為你們分別解釋其中的含義。』 比丘們回答說：『是的，世尊！』當時，比丘們接受了佛的教誨。 世尊告訴他們：『處於正聚的人，應當通過五件事來了解他，看到這五件事就知道這個人是處於正聚的。哪五件呢？應該笑的時候就笑，應該歡喜的時候就歡喜，應該生起慈悲心的時候就生起慈悲心，應該感到羞恥的時候就感到羞恥，聽到善言就放在心上；應當知道這個人已經處於正聚。所以，比丘們！應當去除邪聚，安住于正聚。比丘們！應當這樣學習。』 當時，比丘們聽了佛所說，歡喜地奉行。 （二） 我聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴比丘們：『如來出現在世間時，必定會爲了五件事』
English version The monks replied, 'Yes, Venerable One!' Then, the monks received the Buddha's teachings. The World-Honored One said, 'A person who is in the wrong group should be known by five things. When you see these five things, you know that this person is in the wrong group. What are the five? They do not laugh when they should laugh, they do not rejoice when they should rejoice, they do not generate compassion when they should generate compassion, they do not feel ashamed when they do wrong, and they do not pay attention when they hear good words. You should know that this person is definitely in the wrong group. If there are beings in the wrong group, they should be known by these five things.' 'Furthermore, what are the characteristics and causes of beings who are in the right group?' At that time, the monks said to the Buddha, 'The Tathagata is the king of all dharmas, the most honored of all dharmas. We beseech you, World-Honored One, to explain this meaning to the monks. After we hear it, we will practice it.' The World-Honored One told them, 'Think carefully, and I will explain the meaning to you.' The monks replied, 'Yes, Venerable One!' Then, the monks received the Buddha's teachings. The World-Honored One said, 'A person who is in the right group should be known by five things. When you see these five things, you know that this person is in the right group. What are the five? They laugh when they should laugh, they rejoice when they should rejoice, they generate compassion when they should generate compassion, they feel ashamed when they should feel ashamed, and they pay attention when they hear good words. You should know that this person is already in the right group. Therefore, monks! You should remove yourselves from the wrong group and abide in the right group. Monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Two) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks, 'When the Tathagata appears in the world, it is certainly for five things.'
。云何為五？一者當轉法輪，二者當度父母，三者無信之人立於信地，四者未發菩薩意使發菩薩心，五者當授將來佛決。若如來出現世時，當爲此五事。是故，諸比丘！當起慈心向于如來。如是，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五惠施不得其福。云何為五？一者以刀施人，二者以毒施人，三者以野牛施人，四者淫女施人，五者造作神祠。是謂，比丘！有此五施不得其福。
「比丘當知：復有五施令得大福。云何為五？一者造作園觀，二者造作林樹，三者造作橋樑，四者造作大船，五者與當來、過去造作房舍住處。是謂，比丘！有此五事令得其福。」
爾時，世尊便說此偈：
「園觀施清涼， 及作好橋樑， 河津渡人民， 並作好房舍。 彼人日夜中， 恒當受其福， 戒定以成就， 此人必生天。
「是故，諸比丘！當念修行此五德施。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園
現代漢語譯本： 什麼是五種（如來應做的事）呢？第一是轉法輪，第二是度化父母，第三是使不信的人確立信仰，第四是使未發菩薩心的人發起菩薩心，第五是為未來的佛授記。如果如來出現在世間，應當做這五件事。因此，各位比丘！應當對如來生起慈悲之心。各位比丘！應當這樣學習。 當時，各位比丘聽聞佛所說，歡喜地奉行。
（三）
我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『有五種佈施得不到福報。什麼是五種呢？第一是用刀施捨給別人，第二是用毒藥施捨給別人，第三是用野牛施捨給別人，第四是用**施捨給別人，第五是建造神祠。這就是，各位比丘！這五種佈施得不到福報。』 『各位比丘應當知道：還有五種佈施能得到大福報。什麼是五種呢？第一是建造園林，第二是種植樹木，第三是建造橋樑，第四是建造大船，第五是為未來和過去的人建造房屋住所。這就是，各位比丘！這五件事能得到福報。』 當時，世尊就說了這首偈語： 『建造園林使人清涼， 以及建造美好的橋樑， 在河邊渡人過河， 並建造美好的房屋。 那個人日日夜夜， 都應當承受福報， 戒律和禪定都成就， 這個人必定會升天。』 『因此，各位比丘！應當唸誦修行這五種功德佈施。各位比丘！應當這樣學習。』 當時，各位比丘聽聞佛所說，歡喜地奉行。
（四）
我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。
English version: What are the five? First, to turn the wheel of Dharma; second, to liberate one's parents; third, to establish the faithless in faith; fourth, to cause those who have not conceived the Bodhi mind to conceive it; fifth, to bestow predictions of future Buddhahood. If a Tathagata appears in the world, he should do these five things. Therefore, O monks! You should generate a heart of loving-kindness towards the Tathagata. Thus, O monks! You should learn this. At that time, the monks, having heard what the Buddha had said, joyfully practiced it.
(Three)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One told the monks, 'There are five kinds of giving that do not bring merit. What are the five? First, giving a knife to someone; second, giving poison to someone; third, giving a wild ox to someone; fourth, giving ** to someone; fifth, building a shrine. These, O monks! are the five kinds of giving that do not bring merit.' 'Monks, you should know: there are also five kinds of giving that bring great merit. What are the five? First, building gardens and parks; second, planting trees; third, building bridges; fourth, building large boats; fifth, providing housing for those of the future and the past. These, O monks! are the five things that bring merit.' At that time, the World-Honored One spoke this verse: 'Gardens and parks provide coolness, and building good bridges, Ferries people across rivers, and building good houses. That person, day and night, will constantly receive merit, Having accomplished precepts and meditation, that person will surely be born in heaven.' 'Therefore, O monks! You should be mindful to practice these five meritorious givings. Thus, O monks! You should learn this.' At that time, the monks, having heard what the Buddha had said, joyfully practiced it.
(Four)
Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti.
。
爾時，世尊告諸比丘：「女人有五力輕慢夫主。云何為五？一者色力，二者親族之力，三者田業之力，四者兒力，五者自守力。是謂女人有此五力。比丘當知，女人依此五力已，便輕慢夫主。設復夫以一力，盡覆蔽彼女人。云何為一力？所謂富貴力也。夫人以貴色力不如，親族、田業、兒、自守盡不如也。皆由一力，勝爾許力也。
「今弊魔波旬亦有五力。云何為五？所謂色力、聲力、香力、味力、細滑力，夫愚癡之人著色、聲、香、味、細滑之法者，不能得度波旬境界。若聖弟子成就一力，勝爾許力。云何為一力？所謂無放逸力。設賢聖弟子成就無放逸者，則不為色、聲、香、味、細滑之所拘繫。以不為五欲所繫，則能分別生、老、病、死之法，勝魔五力，不墮魔境界，度諸畏難，至無為之處。」
爾時，世尊便說此偈：
「戒為甘露道， 放逸為死徑， 不貪則不死， 失道為自喪。」
佛告諸比丘：「當念修行而不放逸。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「女人有五欲想
現代漢語譯本： 那時，世尊告訴眾比丘：『女人有五種力量會輕視丈夫。哪五種呢？第一是容貌的力量，第二是親族的力量，第三是田產家業的力量，第四是兒女的力量，第五是自我保護的力量。這就是女人擁有的這五種力量。比丘們應當知道，女人依靠這五種力量，就會輕視丈夫。假設丈夫有一種力量，就能完全壓制住這個女人。哪一種力量呢？就是富貴的力量。女人因為富貴，容貌的力量比不上，親族、田產家業、兒女、自我保護的力量也都比不上。都是因為這一種力量，勝過那許多力量。』 『現在，魔王波旬也有五種力量。哪五種呢？就是容貌的力量、聲音的力量、香氣的力量、味道的力量、細滑觸感的力量。愚癡的人執著于容貌、聲音、香氣、味道、細滑觸感這些事物，就不能超出波旬的境界。如果聖弟子成就一種力量，就能勝過那許多力量。哪一種力量呢？就是不放逸的力量。如果賢聖弟子成就了不放逸，就不會被容貌、聲音、香氣、味道、細滑觸感所束縛。因為不被五欲所束縛，就能分辨生、老、病、死的規律，勝過魔王的五種力量，不墮入魔王的境界，超越各種恐懼和困難，到達無為的境界。』 那時，世尊就說了這首偈語： 『戒律是甘露之道，放逸是死亡的途徑，不貪執就不會死亡，迷失正道就會自我毀滅。』 佛告訴眾比丘：『應當記住修行而不放逸。就這樣，比丘們！應當這樣學習。』 那時，眾比丘聽了佛所說，歡喜地奉行。 （五） 我聽聞是這樣： 一時，佛在舍衛國的祇樹給孤獨園。 那時，世尊告訴眾比丘：『女人有五種慾望的想法』
English version: At that time, the World Honored One told the bhikkhus: 'Women have five powers that lead them to look down on their husbands. What are the five? First is the power of beauty, second is the power of family, third is the power of land and property, fourth is the power of children, and fifth is the power of self-protection. These are the five powers that women possess. Bhikkhus should know that women, relying on these five powers, will look down on their husbands. Suppose a husband has one power, which can completely subdue that woman. What is that one power? It is the power of wealth and nobility. Because of wealth and nobility, a woman's power of beauty is inferior, and her powers of family, land and property, children, and self-protection are all inferior. It is all because of this one power that it surpasses so many powers.' 'Now, the demon Mara also has five powers. What are the five? They are the power of beauty, the power of sound, the power of fragrance, the power of taste, and the power of fine touch. Foolish people who are attached to beauty, sound, fragrance, taste, and fine touch cannot transcend Mara's realm. If a noble disciple achieves one power, he can surpass so many powers. What is that one power? It is the power of non-negligence. If a virtuous and noble disciple achieves non-negligence, he will not be bound by beauty, sound, fragrance, taste, and fine touch. Because he is not bound by the five desires, he can discern the laws of birth, old age, sickness, and death, surpass Mara's five powers, not fall into Mara's realm, overcome all fears and difficulties, and reach the state of non-action.' At that time, the World Honored One spoke this verse: 'The precepts are the path of nectar, negligence is the path of death, non-attachment leads to immortality, losing the path leads to self-destruction.' The Buddha told the bhikkhus: 'You should remember to practice without negligence. Thus, bhikkhus! You should learn in this way.' At that time, the bhikkhus, having heard what the Buddha said, joyfully practiced it. (Five) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in the country of Savatthi. At that time, the World Honored One told the bhikkhus: 'Women have five thoughts of desire'
。云何為五欲想？一者生豪貴之家，二者嫁適富貴之家，三者使我夫主言從語用，四者多有兒息，五者在家獨得由己。是謂，比丘！女人有此五事可欲之想。
「如是。比丘！我比丘亦有五事可欲之想。云何為五？所謂禁戒、多聞、三昧成就、智慧、智慧解脫。是謂，比丘！有此五事可欲之法。」
爾時，世尊便說此偈：
「我生豪族種， 亦適富貴家， 能役使夫主， 非福不克獲。 使我饒兒息， 香華自嚴飾， 雖有此想念， 非福不克獲。 信戒而成就， 三昧不移動， 智慧亦成就， 懈怠而不克。 尋欲得道果， 不由生死淵， 愿欲至涅槃， 懈怠而不克。
「如是，諸比丘！當求方便，行於善法，除去不善法，漸目前進，無有中悔之心。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「有五時不應向人禮。云何為五？若在偷婆中不應向禮，在大眾中不應向禮，又在道路不應向禮，病痛著床不應向禮，若飲食時不應向禮。是謂，比丘！有此五事不應向禮。
「復有五事知時之禮
現代漢語譯本：什麼是五欲想？第一是希望出生在豪門貴族之家，第二是希望嫁入富貴人家，第三是希望丈夫聽從自己的話，第四是希望多生兒女，第五是希望在家中能夠獨斷專行。比丘們，這就是女人所擁有的這五種可欲的想法。 『是這樣的，比丘們！我的比丘們也有五種可欲的想法。什麼是五種呢？就是所謂的戒律、多聞、三昧成就、智慧和智慧解脫。比丘們，這就是這五種可欲的法。』 當時，世尊便說了這首偈語： 『我生於豪門望族，也嫁入富貴人家，能使喚丈夫，沒有福報是不能得到的。使我多生兒女，用香花打扮自己，即使有這樣的想法，沒有福報也是不能得到的。信仰戒律而成就，三昧堅定不移，智慧也成就，懈怠是不能得到的。想要尋求道果，不從生死深淵中來，想要到達涅槃，懈怠是不能得到的。』 『比丘們，應當尋求方便，修行善法，去除不善法，逐漸向前邁進，不要有後悔之心。比丘們，應當這樣學習。』 當時，比丘們聽了佛所說，歡喜奉行。 （六） 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。 當時，世尊告訴眾比丘：『有五種情況不應該向人行禮。什麼是五種呢？如果在佛塔中不應該行禮，在大眾中不應該行禮，在道路上不應該行禮，生病臥床不應該行禮，吃飯的時候不應該行禮。比丘們，這就是這五種不應該行禮的情況。』 『還有五種應該知道時機的禮儀』
English version: What are the five desires? First, it is the desire to be born into a wealthy and noble family; second, it is the desire to marry into a rich and powerful family; third, it is the desire for one's husband to obey one's words; fourth, it is the desire to have many children; and fifth, it is the desire to have sole control at home. These, bhikkhus, are the five desirable thoughts that women have. 'It is so, bhikkhus! My bhikkhus also have five desirable thoughts. What are the five? They are the so-called precepts, learning, the attainment of samadhi, wisdom, and the liberation of wisdom. These, bhikkhus, are the five desirable dharmas.' At that time, the World Honored One spoke this verse: 'I am born into a noble family, and I also marry into a wealthy family. To be able to command my husband, it cannot be obtained without merit. To have many children, to adorn myself with fragrant flowers, even if I have such thoughts, it cannot be obtained without merit. To achieve faith and precepts, to have unwavering samadhi, and to achieve wisdom, it cannot be obtained through laziness. To seek the fruit of the path, not from the abyss of birth and death, to desire to reach Nirvana, it cannot be obtained through laziness.' 'Bhikkhus, you should seek skillful means, practice good dharmas, remove unwholesome dharmas, gradually move forward, and have no regrets. Bhikkhus, you should learn in this way.' At that time, the bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly. (6) Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Savatthi. At that time, the World Honored One told the bhikkhus: 'There are five times when one should not pay respects to others. What are the five? One should not pay respects in a stupa, one should not pay respects in a crowd, one should not pay respects on the road, one should not pay respects when sick in bed, and one should not pay respects when eating. These, bhikkhus, are the five times when one should not pay respects.' 'There are also five times when one should know when to pay respects.'
。云何為五？不在偷婆中，不在大眾中，不在道路，亦不病痛，復非飲食，此應向禮。是故，諸比丘！當作方便，知時之行。」
爾時，諸比丘聞佛所說，歡喜奉行。
（七）
聞如是：
一時，佛在羅閱城迦蘭陀竹園所，與大比丘眾五百人俱。
爾時，世尊告優頭槃：「汝今入羅閱城求少溫湯。所以然者，如我今日脊患風痛。」
優頭槃白佛：「如是。世尊！」是時，優頭槃受佛教已，到時著衣持缽，入羅閱城求湯。爾時，尊者優頭槃便作是念：「世尊有何因緣，使我求湯？如來諸結已盡，諸善普會。然如來複作是語：『我今患風。』又復世尊不授姓名，當至誰家？」
是時，尊者優頭槃以天眼觀羅閱城男子之類，必應度者。是時，見羅閱城中有長者名毗舍羅，先不種善根，無戒、無信、邪見，于佛、法、眾與邊見共相應。彼便有此見：無施、無與、無有受者，亦復無有善惡果報，無今世、後世、無父、無母，世無沙門、婆羅門等成就者，於今世、後世自身作證而自游化。壽命極短，餘五日之後當取命終。又事五道大神。是時，優頭槃便作是念：「如來必欲度此長者。所以然者，此長者命終之後，當生啼哭地獄中
現代漢語譯本：什麼是五種情況呢？不在偷情之處，不在人群之中，不在道路上，也不在生病痛苦時，又不是在飲食的時候，這些時候應該避免行禮。因此，各位比丘！應當方便行事，知道合適的時機。」 當時，各位比丘聽聞佛陀所說，歡喜地奉行。 （七） 我聽聞是這樣的： 一時，佛陀在王舍城迦蘭陀竹園，與五百位大比丘在一起。 當時，世尊告訴優頭槃：『你現在進入王舍城去求一些溫水。之所以這樣，是因為我今天背部患了風痛。』 優頭槃回答佛陀：『是的，世尊！』當時，優頭槃接受佛陀的教誨后，到了時間穿好衣服，拿著缽，進入王舍城去求溫水。當時，尊者優頭槃便這樣想：『世尊有什麼因緣，要我求溫水呢？如來的所有煩惱都已經斷盡，所有善法都已圓滿。然而如來卻說：『我今天患了風痛。』而且世尊沒有指明姓名，我應該去誰家呢？』 當時，尊者優頭槃用天眼觀察王舍城中的男子，哪些是應該被度化的。當時，他看到王舍城中有一位長者名叫毗舍羅，他之前沒有種下善根，沒有戒律、沒有信仰、有邪見，對於佛、法、僧與邊見相應。他有這樣的見解：沒有佈施、沒有給予、沒有接受者，也沒有善惡的果報，沒有今生、來世、沒有父親、沒有母親，世上沒有沙門、婆羅門等成就者，在今生、來世自己作證而自己游化。壽命極其短暫，五天之後就會死去。又侍奉五道大神。當時，優頭槃便這樣想：『如來必定想要度化這位長者。之所以這樣，是因為這位長者死後，會墮入啼哭地獄之中。』
English version: What are the five? Not in a place of secret love, not in a crowd, not on the road, nor in sickness and pain, nor while eating, these are times when one should avoid paying respects. Therefore, monks! You should act expediently, knowing the appropriate time.』 At that time, the monks, having heard what the Buddha said, joyfully followed it. (Seven) Thus have I heard: At one time, the Buddha was in the Karanda Bamboo Grove in Rajagriha, together with a great assembly of five hundred monks. At that time, the World Honored One said to Udayin, 『Now you go into Rajagriha to seek some warm water. The reason for this is that I have a wind pain in my back today.』 Udayin replied to the Buddha, 『Yes, World Honored One!』 At that time, Udayin, having received the Buddha』s teaching, at the appropriate time, put on his robes, took his bowl, and entered Rajagriha to seek warm water. At that time, the Venerable Udayin thought, 『What is the reason that the World Honored One wants me to seek warm water? The Tathagata has exhausted all defilements, and all good dharmas are complete. Yet the Tathagata says, 『I have a wind pain today.』 Moreover, the World Honored One did not give a name, to whose house should I go?』 At that time, the Venerable Udayin used his divine eye to observe the men in Rajagriha, who should be converted. At that time, he saw that in Rajagriha there was an elder named Vishala, who had not previously planted good roots, had no precepts, no faith, and had wrong views, and was associated with extreme views regarding the Buddha, Dharma, and Sangha. He had this view: there is no giving, no receiving, no recipient, nor are there good or bad karmic results, no this life, no next life, no father, no mother, and there are no accomplished Shramanas or Brahmins in the world, who in this life and the next, testify for themselves and wander on their own. His lifespan is extremely short, and he will die in five days. He also serves the five great gods. At that time, Udayin thought, 『The Tathagata must want to convert this elder. The reason for this is that after this elder dies, he will fall into the weeping hell.』
。」是時，優頭槃便笑，五道大神遙見笑，即隱其形而作人像，來至優頭槃所而給使令。是時，尊者優頭槃將此使人往至長者門外住，默然不語。
是時，長者遙見有道人在門外立，即時便說此偈：
「汝今默然住， 剃頭著袈裟， 為欲求何等， 因由何故來？」
爾時，優頭槃復以此偈報曰：
「如來無著尊， 今日患風發， 設有溫湯者， 如來欲洗浴。」
是時，長者默然不報。是時，五道大神告毗舍羅先曰：「長者可以湯相惠，必當獲福無量，當得甘露之報。」
是時，長者報曰：「我自有五道大神，用此沙門為？能加益何等事？」
是時，五道大神便說此偈：
「如來當生時， 天帝來下侍， 更誰出是者， 能與共儔匹。 用五道神為， 不能有所濟， 寧供養釋師， 便獲大果報。」
爾時，五道大神復重語長者曰：「汝好自守護身、口、意行，汝不知五道大神之威力乎？」是時，五道大神即化作大鬼神形，右手執劍語長者曰：「今我身者是五道大神，速與此沙門湯，勿足稽留。」
是時，長者便作是念：「甚奇！甚特！五道大神乃供養此沙門。」即以香湯授與道人，復以石蜜授與沙門
現代漢語譯本：當時，優頭槃笑了，五道大神遠遠看見他笑，就隱去身形，變成一個人的樣子，來到優頭槃那裡聽候差遣。當時，尊者優頭槃讓這個人到長者門外站著，一言不發。 當時，長者遠遠看見有個道人站在門外，就說了這首偈語：『你現在默默地站著，剃著頭髮穿著袈裟，想要尋求什麼？因為什麼原因而來？』 那時，優頭槃也用偈語回答說：『如來無著尊，今天風疾發作，如果有熱水，如來想要洗浴。』 當時，長者沉默不語。這時，五道大神告訴毗舍羅先說：『長者如果能施捨熱水，必定會獲得無量的福報，會得到甘露的報答。』 當時，長者回答說：『我自己有五道大神，要這個沙門做什麼？能增加什麼好處？』 這時，五道大神就說了這首偈語：『如來降生的時候，天帝都下來侍奉，還有誰能與他相比？要五道大神有什麼用，不能有所幫助，不如供養釋迦牟尼，就能獲得大的果報。』 當時，五道大神又對長者說：『你好好守護自己的身、口、意行為，你不知道五道大神的威力嗎？』這時，五道大神就化作巨大的鬼神形象，右手拿著劍對長者說：『我現在就是五道大神，快點給這個沙門熱水，不要耽擱。』 當時，長者就想：『真是奇怪！真是特別！五道大神竟然供養這個沙門。』就用香湯給了道人，又用石蜜給了沙門。
English version: At that time, Upagupta laughed, and the Five Paths Great Spirit, seeing him laugh from afar, immediately concealed his form and transformed into a human figure, coming to Upagupta's place to be at his service. At that time, the Venerable Upagupta had this man stand outside the elder's gate, remaining silent. At that time, the elder, seeing a Taoist standing outside the gate from afar, immediately spoke this verse: 'You now stand silently, with shaved head and wearing a robe, what do you seek? What is the reason for your coming?' Then, Upagupta replied with this verse: 'The Tathagata, the Unattached One, today suffers from a wind ailment. If there is warm water, the Tathagata wishes to bathe.' At that time, the elder remained silent and did not reply. Then, the Five Paths Great Spirit told Vaisarana first, 'If the elder can bestow hot water, he will surely obtain immeasurable blessings and receive the reward of nectar.' At that time, the elder replied, 'I have my own Five Paths Great Spirit, what use is this Shramana? What benefit can he add?' Then, the Five Paths Great Spirit spoke this verse: 'When the Tathagata was born, the Heavenly Emperor came down to serve him. Who else can compare to him? What use are the Five Paths Spirits, they cannot help. It is better to make offerings to Shakyamuni, then one will obtain great rewards.' At that time, the Five Paths Great Spirit again said to the elder, 'You should carefully guard your actions of body, speech, and mind. Do you not know the power of the Five Paths Great Spirit?' Then, the Five Paths Great Spirit transformed into a huge demon-god form, holding a sword in his right hand, and said to the elder, 'I am now the Five Paths Great Spirit. Quickly give this Shramana hot water, do not delay.' At that time, the elder thought, 'How strange! How extraordinary! The Five Paths Great Spirit is actually making offerings to this Shramana.' He then gave fragrant hot water to the Taoist and also gave rock candy to the Shramana.
。
是時，五道大神自執此香湯，共優頭槃至世尊所，以此香湯奉上如來。爾時，世尊以此香湯，沐浴身體，風尋時差，更不增劇。
是時，長者后五日便取命終，生四天王中。是時，尊者優頭槃聞長者命終，即往至世尊所，頭面禮足，在一面坐。是時，優頭槃白如來言：「此長者命終為生何處？」
世尊告曰：「此長者命終生四天王中。」
優頭槃白佛言：「此長者于彼命終當生何處？」
世尊告曰：「于彼命終當生四天王中，三十三天，乃至生他化自在天，于彼命終，復來生四天王中。此長者身，六十劫中不墮惡趣，最後得作人身，剃除鬚髮，著三法衣，出家學道，成辟支佛。所以然者，湯施之德，其福乃爾。是故，優頭槃！恒念浴眾僧，聞說道教。如是，優頭槃！當作是學。」
爾時，尊者優頭槃聞佛所說，歡喜奉行。
（八）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，有異比丘不樂修梵行，欲舍禁戒還為白衣。是時，彼比丘往至世尊所，頭面禮足，在一面坐。爾時，彼比丘白世尊言：「我今不樂修于梵行，欲舍禁戒還為白衣
現代漢語譯本：當時，五道大神親自拿著這香湯，與優頭槃一起到世尊那裡，將這香湯奉獻給如來。那時，世尊用這香湯沐浴身體，風的病癥立刻好轉，不再加重。 當時，長者在五天後便去世了，轉生到四天王天中。當時，尊者優頭槃聽到長者去世的訊息，就前往世尊那裡，頂禮佛足，在一旁坐下。當時，優頭槃向如來稟告說：『這位長者去世後會轉生到哪裡呢？』 世尊告訴他說：『這位長者去世後會轉生到四天王天中。』 優頭槃又問佛說：『這位長者在那裡去世后又會轉生到哪裡呢？』 世尊告訴他說：『在那裡去世後會轉生到四天王天中，然後是三十三天，乃至轉生到他化自在天，在那裡去世后，又會轉生到四天王天中。這位長者在六十劫中不會墮入惡道，最後會得到人身，剃除鬚髮，穿上三法衣，出家學道，成為辟支佛。之所以會這樣，是因為施湯的功德，其福報就是如此。所以，優頭槃！要常常想著為眾僧沐浴，聽聞佛法教誨。像這樣，優頭槃！應當這樣學習。』 當時，尊者優頭槃聽聞佛所說，歡喜地接受並奉行。 （八） 我聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。 當時，有一位比丘不喜歡修行梵行，想要捨棄戒律還俗成為在家之人。當時，那位比丘前往世尊那裡，頂禮佛足，在一旁坐下。當時，那位比丘向世尊稟告說：『我現在不喜歡修行梵行，想要捨棄戒律還俗成為在家之人。』
English version: At that time, the five great deities personally took this fragrant bathwater, and together with Uruvilva, went to the World Honored One, offering this fragrant bathwater to the Tathagata. Then, the World Honored One used this fragrant bathwater to bathe his body, and the wind ailment immediately subsided and did not worsen. At that time, the elder passed away five days later and was reborn in the Heaven of the Four Heavenly Kings. At that time, the Venerable Uruvilva, upon hearing of the elder's passing, went to the World Honored One, bowed his head to his feet, and sat to one side. Then, Uruvilva asked the Tathagata, 'Where will this elder be reborn after his passing?' The World Honored One replied, 'This elder will be reborn in the Heaven of the Four Heavenly Kings after his passing.' Uruvilva then asked the Buddha, 'Where will this elder be reborn after passing away there?' The World Honored One replied, 'After passing away there, he will be reborn in the Heaven of the Four Heavenly Kings, then in the Thirty-three Heavens, and even in the Paranirmitavasavartin Heaven. After passing away there, he will be reborn again in the Heaven of the Four Heavenly Kings. This elder will not fall into evil realms for sixty kalpas. Finally, he will attain a human body, shave his head and beard, wear the three robes, leave home to study the Way, and become a Pratyekabuddha. The reason for this is the merit of offering bathwater, such is its reward. Therefore, Uruvilva! Always remember to bathe the Sangha and listen to the teachings of the Dharma. Thus, Uruvilva! You should learn in this way.' At that time, the Venerable Uruvilva, upon hearing what the Buddha had said, joyfully accepted and practiced it. (8) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, there was a certain bhikkhu who did not enjoy practicing the holy life and wished to abandon the precepts and return to lay life. Then, that bhikkhu went to the World Honored One, bowed his head to his feet, and sat to one side. Then, that bhikkhu said to the World Honored One, 'I do not now enjoy practicing the holy life and wish to abandon the precepts and return to lay life.'
。」
世尊告曰：「汝今何故不樂修梵行，欲舍禁戒還為白衣？」
比丘報曰：「我今心意熾盛，身中火燃。若我見女人時，端正無雙，我爾時便作是念：『使此女人與我共交。』又復作是念：『此非正法，設我從此心者，則非正理。』我爾時復作是念：『此是惡利，非為善利；此是惡法，非為善法。』我今欲舍禁戒還為白衣，沙門禁戒實不可犯，我于俗人中可分檀佈施。」
世尊告曰：「夫為女人有五種惡。云何為五？一者穢惡，二者兩舌，三者嫉妒，四者瞋恚，五者無反覆。」
爾時，世尊便說此偈：
「非喜由財義， 現善內懷毒， 壞人趣道善， 如鷹舍污池。
「是故，比丘！當除不凈之想，思惟凈觀。比丘思惟凈觀已，盡斷欲愛、色愛、無色愛、盡斷無明、憍慢。汝今，比丘！欲從何生？為從發生？然發惡露不凈，皆由幻化誑惑世人。手、爪、齒、形體之屬，乃無凈處，何者是真？何者是實？從頭至足皆悉如是。肝、膽、五藏、有形之物，無一可貪，何者是真？汝今，比丘！欲從何生，汝今善修梵行，如來正法必當盡苦，人命極短不久存世，雖復極壽不過百歲，所出無幾
世尊說道：『你現在為什麼不樂意修行梵行，想要捨棄戒律還俗做在家之人呢？』 比丘回答說：『我現在心意煩亂，心中像火在燃燒。如果我看到女人時，她容貌端正無雙，我那時就會想：『讓這個女人和我交合。』我又會想：『這不是正法，如果我順從這個想法，那就不是正理。』我那時又會想：『這是惡利，不是善利；這是惡法，不是善法。』我現在想要捨棄戒律還俗做在家之人，沙門的戒律實在不可違犯，我在俗人中可以分發佈施。』 世尊說道：『女人有五種惡。哪五種呢？一是污穢，二是兩舌，三是嫉妒，四是嗔恚，五是反覆無常。』 當時，世尊就說了這首偈語： 『不是因為錢財而高興，表面善良內心卻懷著毒害，破壞人們走向正道的善行，就像老鷹捨棄污穢的池塘一樣。』 『所以，比丘！應當去除不凈的想法，思考清凈的觀想。比丘思考清凈的觀想后，就能斷除欲愛、色愛、無色愛，斷除無明和驕慢。你現在，比丘！慾望是從哪裡產生的？是從頭髮產生的嗎？然而頭髮是污穢不凈的，都是幻化用來迷惑世人的。手、指甲、牙齒、形體這些東西，沒有一處是乾淨的，哪裡是真實的？哪裡是實在的？從頭到腳都是這樣。肝、膽、五臟、有形的東西，沒有一樣值得貪戀，哪裡是真實的？你現在，比丘！慾望是從哪裡產生的？你現在好好修行梵行，如來的正法必定能使你脫離痛苦，人的壽命極其短暫，不會長久存在於世，即使活到極限也不過百歲，所剩時日無幾。』
The World-Honored One said, 'Why are you now not happy to practice the Brahma-faring, wishing to abandon the precepts and return to lay life?' The monk replied, 'My mind is now agitated, and my heart is like a fire burning. If I see a woman, and she is of unparalleled beauty, I will then think: 'Let this woman be with me.' I will also think: 'This is not the right Dharma, if I follow this thought, it is not right reason.' I will then think: 'This is an evil benefit, not a good benefit; this is an evil law, not a good law.' I now want to abandon the precepts and return to lay life, the precepts of a Shramana are truly inviolable, and I can distribute alms among the laity.' The World-Honored One said, 'Women have five kinds of evils. What are the five? First, they are filthy; second, they are double-tongued; third, they are jealous; fourth, they are wrathful; and fifth, they are fickle.' At that time, the World-Honored One spoke this verse: 'Not pleased by wealth or righteousness, outwardly kind but inwardly harboring poison, destroying people's good path, like an eagle abandoning a filthy pond.' 'Therefore, monks! You should remove impure thoughts and contemplate pure observation. After a monk contemplates pure observation, he can cut off desire-love, form-love, formless-love, and cut off ignorance and arrogance. Now, monk! Where does desire arise from? Does it arise from the hair? However, hair is filthy and impure, all are illusions used to deceive the world. Hands, nails, teeth, and the body, there is no place that is clean, where is the truth? Where is the reality? From head to toe, it is all like this. The liver, gallbladder, five organs, and tangible things, none are worth coveting, where is the truth? Now, monk! Where does desire arise from? Now you should practice the Brahma-faring well, the Tathagata's true Dharma will surely free you from suffering, human life is extremely short and will not last long in the world, even if you live to the limit, it will not exceed a hundred years, and the remaining time is very little.'
。
「比丘當知，如來出世，甚為難值，聞法亦難；受四大形，亦復難得；諸根具足，亦復難得；得生中國，亦復難值；與善知識相遭，亦復難得；聞法亦難，分別義理，亦復難得；法法成就，此事亦難。汝今，比丘！設與善知識從事者，便能分別諸法，亦當與人廣演其義。設當聞法已，則能分別，能分別法已，則能說其義，無有欲想、瞋恚、愚癡之想，以離三毒，便脫生、老、病、死，我今粗說其義。」
爾時，彼比丘從佛受教，便從坐起，禮世尊足，便退而去。
是時，彼比丘在閑靜之處，思惟其法。所以族姓之子剃除鬚髮，出家學道，欲修無上梵行：生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。爾時，彼比丘便成阿羅漢。
爾時，彼比丘聞佛所說，歡喜奉行。
（九）
聞如是：
一時，佛在羅閱城迦蘭陀竹園所，與大比丘眾五百人俱。
爾時，阿難、多耆奢時到，著衣持缽，入城乞食。是時，多耆奢在一巷中見一女人，極為端正，與世奇特；見已，心意錯亂，不與常同。
是時，多耆奢即以偈向阿難說：
「慾火之所燒， 心意極熾然， 愿說滅此義， 多有所饒益
現代漢語譯本： 『比丘們應當知道，如來出世，是非常難以遇到的，聽聞佛法也很難；得到具有四大元素的身體，也很難得；諸根完好無缺，也很難得；能夠出生在中土，也很難遇到；與善知識相遇，也很難得；聽聞佛法很難，分辨佛法的義理，也很難得；在佛法上有所成就，這件事也很難。你們現在，比丘們！如果能與善知識一起修行，便能分辨諸法，也應當向他人廣泛宣講佛法的意義。如果能夠聽聞佛法，就能分辨，能夠分辨佛法之後，就能宣說其意義，沒有貪慾、嗔恚、愚癡的想法，因為遠離了這三種毒害，就能脫離生、老、病、死，我現在粗略地講一下其中的意義。』 當時，那位比丘接受了佛陀的教誨，便從座位上站起來，禮拜世尊的腳，然後退了下去。 這時，那位比丘在安靜的地方，思考佛法。他之所以剃除鬚髮，出家學道，是爲了修習無上的清凈行為：生死已經終結，清凈的行為已經確立，該做的事情已經完成，不再受輪迴之苦，如實地知道這些。當時，那位比丘便成了阿羅漢。 當時，那位比丘聽了佛陀所說，歡喜地奉行。 （九） 我聽佛陀這樣說： 一時，佛陀在羅閱城的迦蘭陀竹園，與五百位大比丘在一起。 當時，阿難和多耆奢到了乞食的時間，穿上袈裟，拿著缽，進入城中乞食。當時，多耆奢在一條巷子里看到一個女人，長得非常端正，世間少有；看到之後，心意錯亂，與平常不同。 當時，多耆奢就用偈語對阿難說： 『情慾之火在燃燒，心意極其熾熱，希望你能說出熄滅這火焰的方法，這樣能使很多人受益。』
English version: 'Monks, you should know that it is very rare for a Tathagata to appear in the world, and it is also difficult to hear the Dharma; it is also difficult to obtain a body composed of the four great elements; it is also difficult to have all the faculties intact; it is also rare to be born in the central lands; it is also difficult to encounter a good teacher; it is difficult to hear the Dharma, and it is also difficult to discern the meaning of the Dharma; it is also difficult to achieve accomplishment in the Dharma. Now, monks! If you associate with a good teacher, you will be able to discern all dharmas, and you should also widely explain their meaning to others. If you can hear the Dharma, you will be able to discern it, and after discerning the Dharma, you will be able to explain its meaning, without thoughts of greed, hatred, or delusion. By being free from these three poisons, you will be liberated from birth, old age, sickness, and death. I have now briefly explained its meaning.' At that time, that monk received the Buddha's teachings, then rose from his seat, bowed at the feet of the World Honored One, and then withdrew. At this time, that monk was in a quiet place, contemplating the Dharma. The reason why he shaved his head and beard, left home, and studied the Way was to cultivate the supreme pure conduct: the cycle of birth and death had ended, the pure conduct had been established, what needed to be done had been completed, and he would no longer be subject to rebirth, knowing this as it truly is. At that time, that monk became an Arhat. At that time, that monk, having heard what the Buddha had said, joyfully practiced it. (Nine) Thus have I heard: At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha, together with a great assembly of five hundred monks. At that time, Ananda and Tagishara, when it was time to beg for food, put on their robes, took their bowls, and entered the city to beg for alms. At that time, Tagishara saw a woman in an alley, who was extremely beautiful and unique in the world; having seen her, his mind was confused and not the same as usual. At that time, Tagishara then spoke a verse to Ananda: 'The fire of desire is burning, my mind is extremely inflamed, I wish you would tell me how to extinguish this fire, so that many may benefit.'
。」
是時，阿難復以此偈報曰：
「知欲顛倒法， 心意極熾然， 當除想像念， 欲意便自休。」
是時，多耆奢復以偈報曰：
「心為形之本， 眼為候之原， 睡臥見扶接， 形如亂草萎。」
是時，尊者阿難即前進，以右手摩多耆奢頭。爾時，即說此偈：
「唸佛無貪慾， 度彼欲難陀， 睹天現地獄， 制意離五趣。」
是時，多耆奢聞尊者阿難語已，便作是說：「止！止！阿難！」俱乞食訖，還至世尊所。
是時，彼女人遙見多耆奢便笑。時，多耆奢遙見女人笑，便生此想念：「汝今形體骨立皮纏，亦如畫瓶，內盛不凈，誑惑世人，令發亂想。」爾時，尊者多耆奢觀彼女人，從頭至足，此形體中有何可貪？三十六物皆悉不凈。今此諸物為從何生？是時，尊者多耆奢復作是念：「我今觀他形，為不如自觀身中，此欲為從何生？為從地種生耶？水、火、風種生耶？設從地種生，地種堅強不可沮壞；設從水種生，水種極濡不可獲持；設從火種生，火種不可獲持；設從風種生，風種無形而不可獲持。」是時，尊者便作是念：「此欲者，但從思想生
現代漢語譯本 當時，阿難尊者又用偈語迴應說： 『瞭解慾望顛倒的法則，心中慾望極其熾熱，應當去除虛妄的念頭，慾望自然就會停止。』 當時，多耆奢尊者又用偈語迴應說： 『心是形體的根本，眼睛是觀察的源頭，睡眠時見到扶持接引，形體如同雜亂的枯草般萎靡。』 當時，阿難尊者便上前，用右手撫摸多耆奢的頭。那時，即說了這偈語： 『唸佛沒有貪慾，度脫那慾望難陀，見到天界顯現地獄，控制心意遠離五道輪迴。』 當時，多耆奢聽到阿難尊者的話后，便說：『停止！停止！阿難！』他們一起乞食完畢，回到世尊那裡。 當時，那個女人遠遠地看見多耆奢就笑了。當時，多耆奢遠遠地看見女人笑，便生起這樣的想法：『你現在形體骨瘦如柴，皮包骨頭，也像個彩繪的瓶子，裡面盛滿不凈之物，欺騙迷惑世人，使人產生妄想。』當時，多耆奢尊者觀察那個女人，從頭到腳，這形體中有什麼值得貪戀的？三十六種不凈之物都充滿其中。現在這些東西是從哪裡產生的呢？當時，多耆奢尊者又這樣想：『我現在觀察他人的形體，不如觀察自己身體內部，這慾望是從哪裡產生的呢？是從地大產生的嗎？還是從水、火、風大產生的呢？如果從地大產生，地大堅硬不可摧毀；如果從水大產生，水大極柔軟不可把握；如果從火大產生，火大不可把握；如果從風大產生，風大無形不可把握。』當時，尊者便這樣想：『這慾望，只是從思想產生』
English version At that time, Venerable Ananda responded with this verse: 'Knowing the law of inverted desires, the mind is extremely inflamed with passion. One should eliminate imaginative thoughts, and desires will naturally cease.' At that time, Venerable Tagish responded with this verse: 'The mind is the root of the form, the eyes are the source of observation. In sleep, one sees support and guidance, the form is like withered, tangled grass.' At that time, Venerable Ananda stepped forward and stroked Tagish's head with his right hand. Then, he spoke this verse: 'Meditating on the Buddha without greed, liberating that desire-filled Nanda, witnessing heaven manifesting hell, controlling the mind to depart from the five realms of existence.' At that time, Tagish, having heard Venerable Ananda's words, then said: 'Stop! Stop! Ananda!' After they had finished begging for food, they returned to the World Honored One. At that time, that woman, seeing Tagish from afar, laughed. At that time, Tagish, seeing the woman laugh from afar, then had this thought: 'Your form is now skeletal, skin-covered bones, also like a painted vase, filled with impurities, deceiving and bewildering the world, causing people to have deluded thoughts.' At that time, Venerable Tagish observed that woman, from head to toe, what is there in this form that is worthy of craving? The thirty-six impure substances are all within it. Now, where do these things come from? At that time, Venerable Tagish thought again: 'Now that I observe the form of others, it is not as good as observing my own body. Where does this desire come from? Does it come from the earth element? Or from the water, fire, or wind elements? If it comes from the earth element, the earth element is strong and indestructible; if it comes from the water element, the water element is extremely soft and cannot be grasped; if it comes from the fire element, the fire element cannot be grasped; if it comes from the wind element, the wind element is formless and cannot be grasped.' At that time, the Venerable one then thought: 'This desire, it only arises from thought.'
。」
爾時，便說此偈(上文火種，類余應少二字，本同未詳)：
「欲我知汝本， 但以思想生， 非我思想汝， 則汝而不有。」
爾時，尊者多耆奢又說此偈，如思惟不凈之想，即于彼處有漏心得解脫。
時，阿難及多耆奢出羅閱城至世尊所，頭面禮足，在一面坐。是時，多耆奢白世尊言：「我今快得善利，以有所覺。」
世尊告曰：「汝今云何自覺？」
多耆奢白佛言：「色者無牢，亦不堅固，不可睹見，幻偽不真；痛者無牢，亦不堅固，亦如水上泡，幻偽不真；想者無牢，亦不堅固，幻偽不真，亦如野馬；行亦無牢，亦不堅固，亦如芭蕉之樹，而無有實；識者無牢，亦不堅固，幻偽不真。」重白佛言：「此五盛陰無牢，亦不堅固，幻偽不真。」
是時，尊者多耆奢便說此偈：
「色如聚沫， 痛如浮泡， 想如野馬， 行如芭蕉， 識為幻法， 最勝所說。 思惟此已， 盡觀諸行， 皆悉空寂， 無有真正， 皆由此身， 善逝所說。 當滅三法， 見色不凈， 此身如是， 幻偽不真， 此名害法， 五陰不牢， 已解不真， 今還上跡。
「如是。世尊！我今所覺正謂此耳
現代漢語譯本 當時，他便說了這首偈（上文的『火種』，可能遺漏了兩個字，原本如此，未詳）： 『如果你想讓我知道你的本質，那只是因為思想而產生， 如果我沒有想到你，那麼你就不會存在。』 當時，尊者多耆奢又說了這首偈，就像思惟不凈的念頭一樣，就在那個地方，有漏的心得到了解脫。 當時，阿難和多耆奢從羅閱城來到世尊所在的地方，頂禮佛足，在一旁坐下。這時，多耆奢對世尊說：『我現在真是得到了很大的利益，因為我有所覺悟。』 世尊問：『你現在是如何自覺的呢？』 多耆奢對佛說：『色是無常的，也不堅固，不可見，虛幻不真實；感受是無常的，也不堅固，就像水上的泡沫，虛幻不真實；想是無常的，也不堅固，虛幻不真實，就像野馬；行為是無常的，也不堅固，就像芭蕉樹，沒有實在；意識是無常的，也不堅固，虛幻不真實。』他又對佛說：『這五蘊都是無常的，也不堅固，虛幻不真實。』 當時，尊者多耆奢便說了這首偈： 『色如聚沫，感受如浮泡，想如野馬， 行為如芭蕉，意識是幻法，這是最殊勝者所說的。 思惟這些之後，完全觀察諸行，都空寂無常， 沒有真實，都是由此身而來，這是善逝所說的。 應當滅除三種法，看到色是不凈的，此身也是如此， 虛幻不真實，這叫做害法，五蘊不牢固， 已經理解不真實，現在回到原來的道路。 『是的，世尊！我現在所覺悟的正是這些。』
English version At that time, he then spoke this verse (the 'fire seed' in the previous text, it seems two characters are missing, the original is like this, not known in detail): 'If you want me to know your essence, it is only born from thought, If I do not think of you, then you will not exist.' At that time, Venerable Doshisha also spoke this verse, just like contemplating impure thoughts, in that very place, the defiled mind attained liberation. At that time, Ananda and Doshisha came from Rajagriha to where the World Honored One was, bowed their heads to his feet, and sat on one side. Then, Doshisha said to the World Honored One: 'I have now truly gained great benefit, because I have some realization.' The World Honored One asked: 'How do you now realize yourself?' Doshisha said to the Buddha: 'Form is impermanent, not firm, invisible, illusory and not real; feeling is impermanent, not firm, like a bubble on water, illusory and not real; perception is impermanent, not firm, illusory and not real, like a mirage; volitional formations are impermanent, not firm, like a banana tree, without substance; consciousness is impermanent, not firm, illusory and not real.' He further said to the Buddha: 'These five aggregates are all impermanent, not firm, illusory and not real.' At that time, Venerable Doshisha then spoke this verse: 'Form is like a mass of foam, feeling is like a floating bubble, perception is like a mirage, Volitional formations are like a banana tree, consciousness is an illusion, this is what the most excellent one has said. After contemplating these, completely observing all formations, they are all empty and still, There is no reality, all come from this body, this is what the Sugata has said. One should extinguish the three dharmas, seeing that form is impure, this body is also like this, Illusory and not real, this is called harmful dharma, the five aggregates are not firm, Having understood the unreality, now returning to the original path. 'Yes, World Honored One! What I have realized now is exactly this.'
。」
世尊告曰：「善哉！多耆奢！善能觀察此五盛陰本。汝今當知，夫為行人當觀察此五陰之本，皆不牢固。所以然者，當觀此五盛陰時，在道樹下成無上等正覺，亦如卿今日所觀。」爾時，說此法時，坐上六十比丘漏盡意解。
爾時，尊者多耆奢聞佛所說，歡喜奉行。
（一〇）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，僧迦摩長者子往至世尊所，頭面禮足，在一面坐。是時，長者子白佛言：「唯愿世尊聽在道次。」
是時，長者子即得為道，在閑靜之處，克己修行，成其法果。所以族姓子剃除鬚髮，出家學道：生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。是時，僧迦摩便成阿羅漢。是時，在閑靜之處，便生此念：「如來出現甚為難遇，多薩阿竭時時乃出，亦如優曇缽花時時乃出。此亦如是，如來出現於世時時乃有，一切行滅亦復難遇，出要亦難，愛盡、無慾、涅槃，此乃為要。」
爾時，僧迦摩婦母聞女婿作道人，不復著欲，舍於家累，又捐我女，如棄聚唾
現代漢語譯本 世尊告訴多耆奢說：『好啊！多耆奢！你很善於觀察這五蘊的根本。你現在應當知道，修行的人應當觀察這五蘊的根本，都是不牢固的。之所以這樣，是因為觀察這五蘊時，我在菩提樹下成就無上正等正覺，也像你今天所觀察到的一樣。』當時，在說此法時，座上的六十位比丘斷盡煩惱，心意解脫。 當時，尊者多耆奢聽聞佛所說，歡喜地奉行。 （一〇） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，僧迦摩長者的兒子前往世尊處，頂禮佛足，在一旁坐下。這時，長者的兒子對佛說：『希望世尊允許我修行。』 這時，長者的兒子立即出家修行，在安靜的地方，刻苦修行，成就了法果。所以，這位貴族子弟剃除鬚髮，出家學道：生死已經斷盡，清凈的修行已經建立，該做的已經做完，不再受輪迴，如實地知道。這時，僧迦摩便成了阿羅漢。這時，他在安靜的地方，便生起這樣的念頭：『如來出現世間非常難得，多薩阿竭（如來）時時才出現，也像優曇缽花時時才出現一樣。也是這樣，如來出現於世時時才有，一切行滅也難得遇到，出離生死也難，愛慾斷盡、無慾、涅槃，這才是最重要的。』 當時，僧迦摩的岳母聽到女婿做了道人，不再執著慾望，捨棄了家庭的拖累，又拋棄了她的女兒，就像丟棄一堆唾沫一樣。
English version The World-Honored One said to Dāgisha, 'Excellent! Dāgisha! You are skilled in observing the root of these five aggregates. You should know now that a practitioner should observe the root of these five aggregates, that they are all impermanent. The reason for this is that when observing these five aggregates, I attained unsurpassed, complete, and perfect enlightenment under the Bodhi tree, just as you have observed today.' At that time, while this Dharma was being spoken, sixty monks on the seat had their defilements exhausted and their minds liberated. At that time, Venerable Dāgisha, having heard what the Buddha had said, joyfully practiced accordingly. (10) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the son of the elder Sangama went to where the World-Honored One was, bowed his head to his feet, and sat to one side. At that time, the elder's son said to the Buddha, 'May the World-Honored One allow me to enter the path.' At that time, the elder's son immediately became a monk, and in a quiet place, he practiced diligently and attained the fruit of the Dharma. Therefore, this son of a noble family shaved his head and beard, left home to study the Way: birth and death were exhausted, pure conduct was established, what needed to be done was done, he would no longer be reborn, and he knew this as it truly was. At that time, Sangama became an Arhat. At that time, in a quiet place, he had this thought: 'The appearance of a Tathagata is very rare, a Tathagata appears only from time to time, just like the Udumbara flower appears only from time to time. It is the same, the appearance of a Tathagata in the world is only from time to time, the cessation of all actions is also difficult to encounter, liberation is also difficult, the exhaustion of desire, non-desire, and Nirvana, this is what is most important.' At that time, Sangama's mother-in-law heard that her son-in-law had become a monk, no longer attached to desires, abandoning the burdens of family, and also abandoning her daughter, as if discarding a pile of spit.
。爾時，此母往至女所，而語女曰：「汝婿實作道乎？」
其女報曰：「女亦不詳為作道不耶？」
其老母曰：「汝今可自莊嚴著好衣裳，抱此男、女，往至僧迦摩所。」爾時，母及女共相將至僧迦摩所。爾時，尊者僧迦摩在一樹下結加趺坐。是時，婦、母二人在前，默然而立。
是時，老母及女觀僧迦摩從頭至足，而語僧迦摩曰：「汝今何故不與我女共語乎？今此兒女由汝而生，汝今所為實為非理，人所不許，汝今所思惟者，非是人行。」
是時，尊者僧迦摩即時便說此偈：
「此外更無善， 此外更無妙， 此外更無是， 善念無過是。」
是時，婦母語僧迦摩曰：「我女今有何罪？有何非法？今何故舍之出家學道？」
是時，僧迦摩便說此偈：
「臭處不凈行， 瞋恚好妄語， 嫉妒心不正， 如來之所說。」
是時，老母語僧迦摩曰：「非獨我女而有此事，一切女人皆同此耳。舍衛城中人民之類，見我女者，悉皆意亂，欲與交通，如渴欲飲，睹無厭足，皆起想著。汝今云何舍之學道，方更謗毀？設汝今日不用我女者，汝所生男、女，還自錄之
現代漢語譯本：當時，這位母親來到女兒那裡，對女兒說：『你的丈夫真的在修行嗎？』 女兒回答說：『我也不清楚他是否在修行。』 老母親說：『你現在可以自己打扮一下，穿上漂亮的衣服，抱著這個男孩和女孩，去僧伽摩那裡。』當時，母親和女兒一起去了僧伽摩那裡。當時，尊者僧伽摩在一棵樹下結跏趺坐。這時，妻子和母親兩人在他面前，默默地站著。 這時，老母親和女兒從頭到腳地看著僧伽摩，然後對僧伽摩說：『你為什麼不和我的女兒說話呢？現在這些兒女都是因你而生，你現在的所作所為實在是不合道理，是人們所不允許的，你現在所想的，不是人應該做的。』 這時，尊者僧伽摩立刻說了這首偈： 『除此之外沒有更好的，除此之外沒有更妙的，除此之外沒有更正確的，善念沒有比這更好的。』 這時，妻子和母親對僧伽摩說：『我的女兒現在有什麼罪過？有什麼不合法的地方？現在為什麼要拋棄她出家學道？』 這時，僧伽摩便說了這首偈： 『污穢之處，不凈的行為，嗔恨，喜歡說謊，嫉妒，心不正，這是如來所說的。』 這時，老母親對僧伽摩說：『並非只有我的女兒才有這些問題，所有的女人都一樣。舍衛城裡的人們，看到我的女兒，都會心神意亂，想要和她發生關係，就像口渴想喝水一樣，看了也不會滿足，都會產生愛慕之心。你現在為什麼要拋棄她去學道，反而還誹謗她？如果你今天不用我的女兒，你所生的男孩和女孩，就自己帶走吧。』
English version: At that time, this mother went to her daughter and said to her, 'Is your husband really practicing the Way?' The daughter replied, 'I am also not sure whether he is practicing the Way or not.' The old mother said, 'You can now adorn yourself, put on beautiful clothes, and take this boy and girl to Sanghamama.' At that time, the mother and daughter went together to Sanghamama. At that time, the Venerable Sanghamama was sitting cross-legged under a tree. At this time, the wife and mother stood silently in front of him. At this time, the old mother and daughter looked at Sanghamama from head to toe, and then said to Sanghamama, 'Why don't you talk to my daughter? Now these children were born because of you. What you are doing now is really unreasonable and not allowed by people. What you are thinking now is not what a person should do.' At this time, the Venerable Sanghamama immediately spoke this verse: 'There is no better than this, there is no more wonderful than this, there is no more correct than this, there is no better than good thoughts.' At this time, the wife and mother said to Sanghamama, 'What sin does my daughter have now? What is illegal? Why abandon her now to leave home and learn the Way?' At this time, Sanghamama spoke this verse: 'A place of filth, impure behavior, anger, liking to lie, jealousy, an impure heart, this is what the Tathagata said.' At this time, the old mother said to Sanghamama, 'It is not only my daughter who has these problems, all women are the same. The people in Shravasti, when they see my daughter, will be confused and want to have relations with her, just like being thirsty and wanting to drink water, they will not be satisfied even after seeing her, and they will all have feelings of love. Why are you abandoning her now to learn the Way, and instead slandering her? If you do not want my daughter today, then take the boy and girl you have fathered yourself.'
。」
爾時，僧迦摩復說此偈：
「我亦無男女， 田業及財寶， 亦復無奴婢， 眷屬及營從。 獨步無有侶， 樂於閑靜處， 行作沙門法， 求于正佛道。 有男有女者， 愚者所習行， 我常無我身， 豈有男女哉。」
是時，婦、母、男、女聞說此偈已，各作是念：「如我今日觀察此意，必不還家。」復更觀察從頭至足，長嘆息已，前自長跪，而作是語：「設身、口、意所造非法者，盡共忍之。」即繞三匝而退所在。
是時，尊者阿難到時，著衣持缽，入舍衛城乞食，遙見老母及女而問之曰：「曏者頗見僧迦摩乎？」
其老母報曰：「雖見亦不為見。」
阿難報曰：「頗共言語乎？」
老母報曰：「雖共言語，不入我意。」
是時，尊者阿難便說此偈：
「欲使火生水， 復使水生火， 空法欲使有， 無慾欲使欲。」
是時，尊者阿難乞食已，還詣祇樹給孤獨園。往至僧迦摩所，在一面坐。語僧迦摩曰：「已知如真法乎？」
僧迦摩報曰：「我已覺知如真法也。」
阿難報曰：「云何覺知如真法乎？」
僧迦摩報曰：「色者無常，此無常義即是苦；苦者即無我；無我者即是空也
現代漢語譯本 當時，僧迦摩又說了這首偈： 『我既沒有兒子也沒有女兒，也沒有田地產業和財寶， 也沒有奴僕婢女，親屬和隨從。 我獨自一人行走沒有伴侶，喜歡在清靜的地方， 修行沙門的法則，追求真正的佛道。 有兒子有女兒的人，是愚笨的人所習慣的行為， 我常常認為沒有『我』這個身體，哪裡會有兒子女兒呢？』 當時，妻子、母親、兒子、女兒聽了這首偈后，各自這樣想：『依我今天觀察他的意思，他必定不會回家了。』又從頭到腳仔細觀察他，長嘆一口氣，然後走到他面前長跪，說道：『如果身、口、意所造作的非法行為，都請您寬恕。』然後繞著他走了三圈，就離開了。 當時，尊者阿難到了吃飯的時候，穿上衣服，拿著缽，進入舍衛城乞食，遠遠地看見老母親和女兒，就問她們說：『剛才有沒有看見僧迦摩？』 老母親回答說：『雖然看見了，也等於沒看見。』 阿難問：『有沒有和他說話？』 老母親回答說：『雖然說了話，但沒有聽進去。』 當時，尊者阿難就說了這首偈： 『想要讓火從水中生出，又想要讓水從火中生出， 想要讓空無的法變成有，想要讓沒有慾望的人產生慾望。』 當時，尊者阿難乞食完畢，回到祇樹給孤獨園。去到僧迦摩那裡，在一旁坐下。對僧迦摩說：『已經覺悟了真正的佛法了嗎？』 僧迦摩回答說：『我已經覺悟了真正的佛法。』 阿難問：『是如何覺悟真正的佛法的呢？』 僧迦摩回答說：『色是無常的，這無常的意義就是苦；苦就是無我；無我就是空。』
English version At that time, Sanghamaka further spoke this verse: 'I have neither sons nor daughters, nor fields, property, or treasures, Nor do I have servants, relatives, or followers. I walk alone without a companion, delighting in quiet places, Practicing the Dharma of a Shramana, seeking the true path of the Buddha. Those who have sons and daughters are those who are accustomed to foolish practices, I constantly perceive that there is no 'self' in this body, how could there be sons or daughters?' At that time, the wife, mother, son, and daughter, having heard this verse, each thought: 'Judging by his intention today, he will certainly not return home.' They then observed him from head to toe, sighed deeply, and knelt before him, saying: 'If there have been any unlawful actions committed by body, speech, or mind, please forgive them.' They then circumambulated him three times and departed. At that time, Venerable Ananda, when it was time, put on his robes, took his bowl, and entered Shravasti to beg for alms. From afar, he saw the old mother and daughter and asked them, 'Did you see Sanghamaka earlier?' The old mother replied, 'Though we saw him, it was as if we did not see him.' Ananda asked, 'Did you speak with him?' The old mother replied, 'Though we spoke, it did not enter my mind.' At that time, Venerable Ananda spoke this verse: 'To make fire arise from water, and to make water arise from fire, To make the empty Dharma become existent, to make the desireless have desire.' At that time, Venerable Ananda, having finished begging for alms, returned to Jeta Grove Anathapindika's Park. He went to where Sanghamaka was and sat to one side. He said to Sanghamaka, 'Have you realized the true Dharma?' Sanghamaka replied, 'I have realized the true Dharma.' Ananda asked, 'How did you realize the true Dharma?' Sanghamaka replied, 'Form is impermanent, and this meaning of impermanence is suffering; suffering is non-self; non-self is emptiness.'
。痛、想、行、識皆悉無常，此無常義即是苦；苦即無我；無我者即是空也。此五盛陰是無常義；無常義者即是苦義；我非彼有，彼非我有。」是時，僧迦摩便說此偈：
「苦苦還相生， 度苦亦如是， 賢聖八品道， 乃至滅盡處。 更不還此生， 流轉天人間， 當盡苦原本， 永息無移動。 我今見空跡， 如佛之所說， 今得阿羅漢， 更不受胞胎。」
是時，尊者阿難嘆曰：「善哉！如真之法善能決了。」
是時，阿難便說此偈：
「善守梵行跡， 亦能善修道， 斷諸一切結， 真佛之弟子。」
爾時，阿難說此偈已，即從坐起而去。往至世尊所，頭面禮足，在一面立。
爾時，阿難以此因緣，具白世尊。爾時，世尊告諸比丘：「欲平等論阿羅漢，當言僧迦摩比丘是也。能降伏魔官屬者，亦是僧迦摩比丘。所以然者，僧迦摩比丘七變往降魔，今方成道。自今已后，聽七變作道。過此限者，則為非法。」
爾時，世尊告諸比丘：「我聲聞中第一比丘能降伏魔，今方成道者，所謂僧迦摩比丘是。」
爾時，諸比丘聞佛所說，歡喜奉行
現代漢語譯本：痛苦、思想、行為、意識都無常，這無常的意義就是苦；苦就是無我；無我就是空。這五蘊是無常的意義；無常的意義就是苦的意義；我不是屬於它的，它也不是屬於我的。』當時，僧迦摩就說了這首偈： 『苦苦相生，度脫苦難也是如此，賢聖的八正道，乃至到達滅盡之處。不再回到此生，在天人之間流轉，應當斷盡痛苦的根源，永遠止息不再變動。我現在看見空的軌跡，如同佛所說的那樣，現在證得阿羅漢果，不再受胞胎之苦。』 當時，尊者阿難讚歎說：『太好了！能如此真正地理解佛法。』 當時，阿難就說了這首偈：『善於守護清凈的修行，也能善於修習佛道，斷除一切煩惱的束縛，真是佛陀的弟子。』 當時，阿難說完這首偈后，就從座位上起身離去。前往世尊所在之處，頂禮佛足，在一旁站立。 當時，阿難將此事的前因後果，詳細地稟告了世尊。當時，世尊告訴眾比丘：『如果要平等地談論阿羅漢，應當說僧迦摩比丘就是。能夠降伏魔的眷屬的，也是僧迦摩比丘。之所以這樣說，是因為僧迦摩比丘曾七次前往降魔，現在才成就道果。從今以後，允許七次降魔后成就道果。超過這個限度的，就是不合法的。』 當時，世尊告訴眾比丘：『我的聲聞弟子中，第一位能夠降伏魔，現在才成就道果的，就是僧迦摩比丘。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行。
English version: 'Pain, thought, action, and consciousness are all impermanent, and this meaning of impermanence is suffering; suffering is no-self; no-self is emptiness. These five aggregates are the meaning of impermanence; the meaning of impermanence is the meaning of suffering; I do not belong to it, and it does not belong to me.' At that time, Sanghamaka spoke this verse: 'Suffering arises from suffering, and the way to overcome suffering is also like this, the noble eightfold path, even to the place of extinction. No longer returning to this life, wandering between gods and humans, one should cut off the root of suffering, and forever cease to move. Now I see the traces of emptiness, as the Buddha has said, now I have attained Arhatship, and will no longer suffer the pain of rebirth.' At that time, Venerable Ananda exclaimed: 'Excellent! To truly understand the Dharma so well.' At that time, Ananda spoke this verse: 'Good at guarding the path of pure practice, also good at cultivating the path, cutting off all the bonds of affliction, truly a disciple of the Buddha.' At that time, after Ananda finished speaking this verse, he rose from his seat and left. He went to where the World Honored One was, bowed at his feet, and stood to one side. At that time, Ananda reported the cause and effect of this matter in detail to the World Honored One. At that time, the World Honored One told the monks: 'If you want to speak equally about Arhats, you should say that the monk Sanghamaka is one. The one who can subdue the retinue of Mara is also the monk Sanghamaka. The reason for this is that the monk Sanghamaka went seven times to subdue Mara, and now he has attained the fruit of the path. From now on, it is allowed to attain the fruit of the path after subduing Mara seven times. Exceeding this limit is unlawful.' At that time, the World Honored One told the monks: 'Among my disciples, the first monk who can subdue Mara and now attains the fruit of the path is the monk Sanghamaka.' At that time, the monks, having heard what the Buddha said, joyfully practiced it.
。
增壹阿含經卷第二十七 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第二十八
東晉罽賓三藏瞿曇僧伽提婆譯
聽法品第三十六
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「隨時聽法有五功德，隨時承受不失次第。云何為五？未曾聞者，便得聞之；以得聞者，重諷誦之；見不邪傾；無有狐疑；即解甚深之義。隨時聽法有五功德。是故，諸比丘！當求方便，隨時聽法。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「造作浴室有五功德。云何為五？一者除風，二者病得差，三者除去塵垢，四者身體輕便，五者得肥白。是謂，比丘！造作浴室有此五功德。是故，諸比丘！若有四部之眾欲求此五功德者，當求方便，造立浴室。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「施人楊枝有五功德
現代漢語譯本 《增壹阿含經》卷第二十七 大正藏第02冊No.0125《增壹阿含經》
《增壹阿含經》卷第二十八
東晉罽賓三藏瞿曇僧伽提婆譯
聽法品第三十六
（一）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『隨時聽聞佛法有五種功德，隨時接受教誨不會失去次第。哪五種呢？未曾聽聞的，便能聽聞；已經聽聞的，可以重溫誦讀；見解不會偏邪；沒有疑惑；立即理解甚深的道理。隨時聽聞佛法有這五種功德。因此，各位比丘！應當尋求方便，隨時聽聞佛法。』各位比丘！應當這樣學習。
當時，眾比丘聽聞佛陀所說，歡喜奉行。
（二）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『建造浴室有五種功德。哪五種呢？一是祛除風寒，二是疾病得以痊癒，三是清除塵垢，四是身體輕便，五是面板變得白皙。這就是，比丘們！建造浴室有這五種功德。因此，各位比丘！如果有四部大眾想要獲得這五種功德，應當尋求方便，建造浴室。』各位比丘！應當這樣學習。
當時，眾比丘聽聞佛陀所說，歡喜奉行。
（三）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，世尊告訴眾比丘：『施與他人楊枝有五種功德』
English version Ekottara Agama Sutra, Scroll 27 Taisho Tripitaka Vol. 02, No. 0125, Ekottara Agama Sutra
Ekottara Agama Sutra, Scroll 28
Translated by Tripitaka Master Gautama Sanghadeva of Kipin, Eastern Jin Dynasty
Chapter 36: On Listening to the Dharma
(1)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti.
At that time, the World-Honored One told the monks, 'There are five merits in listening to the Dharma at the right time, and in receiving teachings without losing the proper order. What are the five? Those who have not heard it will hear it; those who have heard it will recite it again; their views will not be skewed; they will have no doubts; and they will immediately understand the profound meaning. There are these five merits in listening to the Dharma at the right time. Therefore, monks! You should seek ways to listen to the Dharma at the right time.' Thus, monks! You should learn in this way.
At that time, the monks, having heard what the Buddha said, joyfully practiced it.
(2)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti.
At that time, the World-Honored One told the monks, 'There are five merits in building a bathhouse. What are the five? First, it dispels wind; second, it cures diseases; third, it removes dust and grime; fourth, it makes the body light and comfortable; and fifth, it makes the skin fair and white. These are, monks! the five merits of building a bathhouse. Therefore, monks! If the four assemblies wish to obtain these five merits, they should seek ways to build a bathhouse.' Thus, monks! You should learn in this way.
At that time, the monks, having heard what the Buddha said, joyfully practiced it.
(3)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti.
At that time, the World-Honored One told the monks, 'There are five merits in giving a tooth-cleaning twig to others.'
。云何為五？一者除風，二者除涎唾，三者生藏得消，四者口中不臭，五者眼得清凈。是謂，比丘！施人楊枝有五功德。若善男子、善女人求此五功德，當念以楊枝用惠施。如是，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「汝等頗見屠牛之人，以此財業后得乘車馬、大象乎？」
諸比丘對曰：「非也。世尊！」
世尊告曰：「善哉！諸比丘！我亦不見、不聞屠牛之人殺害牛已，得乘車馬、大象。所以然者，我亦不見屠牛之人得乘車馬、大象，終無此理。云何，比丘！汝等頗見屠羊、殺豬，或獵捕鹿，如此之人作此惡已，得此財業后得乘車馬、大象乎？」
諸比丘對曰：「非也。世尊！」
世尊告曰：「善哉！諸比丘！我亦不見、不聞屠牛之人殺害生類已，得乘車馬、大象，終無此理。汝等比丘，若見殺牛之人乘車馬者，此是前世之德，非今世福也；皆是前世宿行所致也。汝等若見殺羊之人得乘車馬者，當知此人前世宿福之所種也。所以然者，皆由殺心不除故也。何以故。若有人親近惡人，好喜殺生，種地獄之罪。若來人中，壽命極短
現代漢語譯本：什麼是五種功德呢？第一是去除口中的風氣，第二是去除口中的痰液唾沫，第三是使消化系統功能良好，第四是使口中沒有臭味，第五是使眼睛清澈明亮。這就是，比丘們！施捨牙籤有這五種功德。如果善男子、善女人想要獲得這五種功德，應當想著以牙籤來佈施。就這樣，比丘們！應當這樣學習。 當時，眾比丘聽了佛的教誨，歡喜地奉行。 （四） 我聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『你們可曾見過屠牛的人，因為從事這種殺生的行業，後來卻能乘坐車馬、大象嗎？』 眾比丘回答說：『沒有，世尊！』 世尊說：『很好！比丘們！我也沒見過、沒聽說過屠牛的人殺害牛之後，反而能乘坐車馬、大象。之所以這樣，是因為我沒見過屠牛的人能乘坐車馬、大象，這絕對沒有這樣的道理。怎麼樣，比丘們！你們可曾見過屠羊、殺豬，或者獵捕鹿的人，做了這些惡事之後，反而因為這些行業而能乘坐車馬、大象嗎？』 眾比丘回答說：『沒有，世尊！』 世尊說：『很好！比丘們！我也沒見過、沒聽說過屠牛的人殺害眾生之後，反而能乘坐車馬、大象，這絕對沒有這樣的道理。你們這些比丘，如果看到殺牛的人乘坐車馬，這都是他前世的功德，不是今世的福報；都是前世所種的善行所導致的。你們如果看到殺羊的人能乘坐車馬，應當知道這個人是前世種下的福報。之所以這樣，都是因為殺心沒有去除的緣故。為什麼呢？如果有人親近惡人，喜歡殺生，就會種下地獄的罪業。如果來生為人，壽命就會極其短暫。
English version: What are the five benefits? First, it eliminates bad breath; second, it removes phlegm and saliva; third, it improves digestion; fourth, it eliminates bad odor from the mouth; and fifth, it makes the eyes clear and bright. These are, monks! The five merits of giving a toothpick. If a good man or good woman seeks these five merits, they should think of giving toothpicks as alms. Thus, monks! You should learn in this way. At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Four) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World-Honored One said to the monks: 'Have you ever seen a butcher of cattle, who, because of this livelihood, later rides in carriages, horses, or elephants?' The monks replied: 'No, World-Honored One!' The World-Honored One said: 'Good! Monks! I have also not seen or heard of a butcher of cattle, after killing cattle, riding in carriages, horses, or elephants. The reason for this is that I have not seen a butcher of cattle riding in carriages, horses, or elephants; there is absolutely no such reason. How is it, monks! Have you ever seen a butcher of sheep, a killer of pigs, or a hunter of deer, who, after doing these evil deeds, because of this livelihood, later rides in carriages, horses, or elephants?' The monks replied: 'No, World-Honored One!' The World-Honored One said: 'Good! Monks! I have also not seen or heard of a butcher of cattle, after killing living beings, riding in carriages, horses, or elephants; there is absolutely no such reason. You monks, if you see a butcher of cattle riding in carriages, this is due to merits from a previous life, not from the blessings of this life; it is all due to the good deeds done in a previous life. If you see a butcher of sheep riding in carriages, you should know that this person has sown the seeds of blessings in a previous life. The reason for this is that the mind of killing has not been removed. Why is this? If someone associates with evil people and likes to kill, they will sow the seeds of hellish sins. If they are reborn as humans, their lifespan will be extremely short.'
。若復有人好喜偷盜，種地獄罪，如彼屠牛之人，賤取貴賣，誑惑世人，不按正法。屠牛之人亦復如是，由殺心故，致此罪咎，不得乘車馬、大象。是故，諸比丘！當起慈心於一切眾生。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。爾時世尊與大比丘眾五百人俱。
爾時，釋提桓因如屈申臂頃，來至世尊所，頭面禮足，在一面坐。爾時，釋提桓因白世尊言：「如來亦說：『夫如來出世必當為五事。云何為五？當轉法輪；當度父母；無信之人立於信地；未發菩薩心令發菩薩意；于其中間當受佛決。此五因緣如來出現必當為之。』今如來母在三十三天，欲得聞法，今如來在閻浮里內，四部圍繞，國王人民皆來運集。善哉！世尊！可至三十三天與母說法。」是時，世尊默然受之。
爾時，難陀、優槃難陀龍王便作是念：「此諸禿沙門在我上飛，當作方便，使不陵易。」是時，龍王便興瞋恚，放大火風，使閻浮里內洞然火燃。
是時，阿難白佛言：「此閻浮里內，何故有此煙火？」
世尊告曰：「此二龍王便生此念：『禿頭沙門恒在我上飛，我等當共製之，令不陵虛
現代漢語譯本：如果還有人喜歡偷盜，就會種下地獄的罪業，就像那些屠牛的人一樣，低價買進高價賣出，欺騙迷惑世人，不按照正當的法則行事。屠牛的人也是這樣，因為有殺心，導致這樣的罪過，不能乘坐車馬、大象。因此，各位比丘！應當對一切眾生生起慈悲之心。各位比丘！應當這樣學習。 當時，各位比丘聽了佛的教誨，歡喜地奉行。 （五） 我聽聞是這樣的： 一時，佛在舍衛國的祇樹給孤獨園。當時，世尊與五百位大比丘在一起。 當時，釋提桓因像屈伸手臂那麼短的時間，來到世尊所在的地方，頭面頂禮佛足，在一旁坐下。當時，釋提桓因對世尊說：『如來也說過：『如來出世必定要做五件事。哪五件呢？應當轉法輪；應當度化父母；讓沒有信仰的人建立信仰；讓沒有發菩薩心的人發起菩薩心；在其中應當接受佛的決斷。這五種因緣是如來出現必定要做的。』現在如來的母親在三十三天，想要聽聞佛法，現在如來在閻浮提內，被四部弟子圍繞，國王和人民都來聚集。太好了！世尊！可以到三十三天為母親說法。』當時，世尊默然接受了。 當時，難陀和優槃難陀龍王就想：『這些禿頭的沙門在我頭上飛，應當想個辦法，讓他們不能輕慢我們。』當時，龍王就生起嗔恨心，放出大火和狂風，使閻浮提內到處燃起大火。 當時，阿難對佛說：『這閻浮提內，為什麼會有這樣的煙火？』 世尊說：『這兩位龍王就生起這樣的念頭：『禿頭的沙門經常在我們頭上飛，我們應當一起制止他們，讓他們不能在空中輕慢我們。』
English version: Furthermore, if there are those who delight in stealing, they sow the seeds of hellish karma, like those who slaughter cattle, buying cheap and selling dear, deceiving and bewildering the world, not acting according to proper principles. Those who slaughter cattle are also like this, because of their intention to kill, they incur such offenses, and are not allowed to ride in carriages, horses, or elephants. Therefore, O bhikkhus! You should cultivate loving-kindness towards all beings. Thus, O bhikkhus! You should train yourselves.』 At that time, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them. (5) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Sravasti. At that time, the World-Honored One was with a great assembly of five hundred bhikkhus. At that time, Sakra, Lord of the Devas, in the time it takes to bend and stretch an arm, came to where the World-Honored One was, bowed his head to the ground at the Buddha's feet, and sat down to one side. At that time, Sakra, Lord of the Devas, said to the World-Honored One: 『The Tathagata has also said: 『When a Tathagata appears in the world, he must accomplish five things. What are the five? He should turn the Wheel of Dharma; he should liberate his parents; he should establish those without faith in faith; he should cause those who have not generated the Bodhi mind to generate the Bodhi mind; and in between, he should receive the Buddha's pronouncements. These five causes and conditions are what the Tathagata must accomplish when he appears.』 Now, the Tathagata's mother is in the Thirty-three Heavens, desiring to hear the Dharma. Now, the Tathagata is in Jambudvipa, surrounded by the four assemblies, with kings and people all gathered. Excellent! World-Honored One! May you go to the Thirty-three Heavens to preach the Dharma to your mother.』 At that time, the World-Honored One silently accepted. At that time, the Naga kings Nanda and Upananda thought: 『These bald-headed shramanas are flying above us. We should devise a way to prevent them from slighting us.』 At that time, the Naga kings became angry and released great fire and wind, causing Jambudvipa to be ablaze with fire. At that time, Ananda said to the Buddha: 『Why is there such smoke and fire in Jambudvipa?』 The World-Honored One said: 『These two Naga kings have conceived this thought: 『The bald-headed shramanas are constantly flying above us. We should together restrain them, so that they cannot slight us in the sky.』
。』便興瞋恚，放此煙火，由此因緣，故致此變。」
是時，大迦葉即從坐起，白世尊言：「我今欲往，與彼共戰。」
世尊告曰：「此二龍王極為兇惡，難可受化，卿還就坐。」
是時，尊者阿那律即從坐起，白世尊言：「我今欲往降彼惡龍。」
世尊告曰：「此二惡龍極為兇暴，難可受化，卿還就坐。」
是時，離越、尊者迦旃延、尊者須菩提、尊者優陀夷、尊者婆竭，各從坐起，白世尊言：「我今欲往降伏惡龍。」
世尊告曰：「此二龍王極為兇惡，難可受化，卿還就坐。」
爾時，尊者大目揵連即從坐起，偏露右肩，長跪叉手，白佛言：「欲往詣彼，降伏惡龍。」
世尊告曰：「此二龍王極為兇惡，難可降化，卿今云何化彼龍王？」
目連白佛言：「我先至彼，化形極大，恐怯彼龍，后復化形極為微小，然後以常法則而降伏之。」
世尊告曰：「善哉！目連！汝能堪任降伏惡龍。然今，目連！堅持心意，勿興亂想。所以然者，彼龍兇惡備觸嬈汝。」
是時，目連即禮佛足，屈申臂頃，于彼沒不現，往至須彌山上。爾時，難陀、優槃難陀龍王繞須彌山七匝，極興瞋恚，放大煙火
現代漢語譯本：『於是便心生嗔怒，放出這些煙火，由此因緣，才導致了這場變故。』 當時，大迦葉立刻從座位上站起來，對世尊說：『我現在想去，和它們戰鬥。』 世尊告誡說：『這兩條龍王極其兇惡，難以教化，你還是回到座位上吧。』 當時，尊者阿那律立刻從座位上站起來，對世尊說：『我現在想去降伏那兩條惡龍。』 世尊告誡說：『這兩條惡龍極其兇暴，難以教化，你還是回到座位上吧。』 當時，離越、尊者迦旃延、尊者須菩提、尊者優陀夷、尊者婆竭，各自從座位上站起來，對世尊說：『我現在想去降伏惡龍。』 世尊告誡說：『這兩條龍王極其兇惡，難以教化，你們還是回到座位上吧。』 這時，尊者大目犍連立刻從座位上站起來，袒露右肩，長跪合掌，對佛說：『我想去那裡，降伏惡龍。』 世尊告誡說：『這兩條龍王極其兇惡，難以降伏教化，你現在要如何教化它們呢？』 目連對佛說：『我先到那裡，變化成極大的身形，恐嚇它們，之後再變化成極小的身形，然後用通常的法則來降伏它們。』 世尊告誡說：『很好！目連！你能夠勝任降伏惡龍。然而現在，目連！要保持心意堅定，不要產生雜亂的想法。之所以這樣說，是因為那兩條龍兇惡，會不斷地騷擾你。』 當時，目連立刻禮拜佛足，在屈伸手臂的瞬間，就在那裡消失不見，前往須彌山。當時，難陀、優槃難陀龍王繞著須彌山轉了七圈，極其憤怒，放出巨大的煙火。
English version: 'Then they became angry and released this fire, and because of this, this change occurred.' At that time, Mahakasyapa immediately rose from his seat and said to the World Honored One, 'I wish to go now and fight with them.' The World Honored One warned, 'These two dragon kings are extremely fierce and difficult to convert. You should return to your seat.' At that time, Venerable Aniruddha immediately rose from his seat and said to the World Honored One, 'I wish to go now and subdue those evil dragons.' The World Honored One warned, 'These two evil dragons are extremely violent and difficult to convert. You should return to your seat.' At that time, Revata, Venerable Katyayana, Venerable Subhuti, Venerable Udayin, and Venerable Bhargava, each rose from their seats and said to the World Honored One, 'We wish to go now and subdue the evil dragons.' The World Honored One warned, 'These two dragon kings are extremely fierce and difficult to convert. You should return to your seats.' At this time, Venerable Maudgalyayana immediately rose from his seat, bared his right shoulder, knelt with his palms together, and said to the Buddha, 'I wish to go there and subdue the evil dragons.' The World Honored One warned, 'These two dragon kings are extremely fierce and difficult to subdue and convert. How will you convert them?' Maudgalyayana said to the Buddha, 'I will first go there and transform into a very large form to frighten them, then transform into a very small form, and then subdue them using the usual methods.' The World Honored One said, 'Excellent! Maudgalyayana! You are capable of subduing the evil dragons. However, now, Maudgalyayana! Keep your mind firm and do not have confused thoughts. The reason for this is that those dragons are fierce and will constantly harass you.' At that time, Maudgalyayana immediately bowed at the Buddha's feet, and in the time it takes to stretch and bend an arm, he disappeared from there and went to Mount Sumeru. At that time, the dragon kings Nanda and Upananda circled Mount Sumeru seven times, extremely angry, and released great fire.
。
是時，目連自隱本形，化作大龍王，有十四頭，繞須彌山十四匝，放大火煙，當在二龍王上住。
是時，難陀、優槃難陀龍王見大龍王有十四頭，便懷恐怖，自相謂言：「我等今日當試此龍王威力，為審勝吾不乎？」
爾時，難陀、優槃難陀龍王以尾擲大海中，以水灑三十三天，亦不著目連身。是時，尊者大目連復以尾著大海水中，水乃至到梵迦夷天，並復灑二龍王身上。
是時，二龍王自相謂言：「我等盡其力勢，以水灑三十三天；然此大龍王復過我上去，我等正有七頭，今此龍王十四頭；我等繞須彌山七匝，今此龍王繞須彌山十四匝；我今二龍王當共併力與共戰鬥。」
是時，二龍王極懷瞋恚，雷電霹靂放大火炎。是時，尊者大目連便作是念：「凡龍戰鬥以火霹靂，設我以火霹靂共戰鬥者，閻浮里內人民之類，及三十三天皆當被害。我今化形極小，當與戰鬥。」是時，目連即化形使小，便入龍口中，從鼻中出；或從鼻入，從耳中出；或入耳中，從眼中出；以出眼中，在眉上行。
爾時，二龍王極懷恐懼，即作是念：「此大龍王極有威力，乃能從口中入，鼻中出；從鼻入，眼中出。我等今日實為不如
現代漢語譯本 當時，目連隱去自身原形，化作一條有十四個頭的大龍王，環繞須彌山十四圈，放出熊熊火焰，停留在兩條龍王之上。 當時，難陀和優槃難陀龍王看到大龍王有十四個頭，便心生恐懼，互相說道：『我們今天應當試試這條龍王的威力，看看是否勝過我們？』 那時，難陀和優槃難陀龍王用尾巴拍打大海，將水灑向三十三天，卻無法沾到目連身上。這時，尊者大目連也用尾巴拍打大海，水甚至到達了梵迦夷天，並且灑在兩條龍王身上。 當時，兩條龍王互相說道：『我們已經竭盡全力，將水灑向三十三天；然而這條大龍王卻比我們更厲害，我們只有七個頭，而這條龍王有十四個頭；我們環繞須彌山七圈，而這條龍王環繞須彌山十四圈；我們兩條龍王應當合力與他戰鬥。』 當時，兩條龍王極度憤怒，雷電交加，放出熊熊火焰。這時，尊者大目連心想：『龍的戰鬥是用火焰和雷電，如果我用火焰和雷電與他們戰鬥，閻浮提的人民以及三十三天都會遭受傷害。我如今要化成極小的形態，與他們戰鬥。』這時，目連立即化成極小的形態，進入龍的口中，從鼻孔出來；或者從鼻孔進入，從耳朵出來；或者進入耳朵，從眼睛出來；從眼睛出來后，在眉毛上行走。 那時，兩條龍王極度恐懼，心想：『這條大龍王威力極大，竟然能從口中進入，從鼻孔出來；從鼻孔進入，從眼睛出來。我們今天確實不如他。』
English version At that time, Maudgalyayana concealed his original form and transformed into a great dragon king with fourteen heads, encircling Mount Sumeru fourteen times, emitting great flames, and dwelling above the two dragon kings. At that time, the dragon kings Nanda and Upananda, seeing the great dragon king with fourteen heads, became fearful and said to each other, 'Today we should test the power of this dragon king to see if he surpasses us.' Then, the dragon kings Nanda and Upananda struck the great ocean with their tails, splashing water onto the Thirty-three Heavens, but it did not touch Maudgalyayana. At this time, the venerable Maudgalyayana also struck the great ocean with his tail, and the water reached even the Brahma-kayika Heaven, and also splashed onto the two dragon kings. At that time, the two dragon kings said to each other, 'We have exerted all our strength to splash water onto the Thirty-three Heavens; yet this great dragon king surpasses us. We have only seven heads, while this dragon king has fourteen heads; we encircle Mount Sumeru seven times, while this dragon king encircles Mount Sumeru fourteen times; we two dragon kings should join forces and fight him together.' At that time, the two dragon kings became extremely angry, with thunder and lightning, emitting great flames. At this time, the venerable Maudgalyayana thought, 'Dragons fight with fire and lightning. If I fight them with fire and lightning, the people of Jambudvipa and the Thirty-three Heavens will all be harmed. I should now transform into a very small form and fight them.' At this time, Maudgalyayana immediately transformed into a very small form, entered the dragon's mouth, and came out of its nostrils; or entered its nostrils and came out of its ears; or entered its ears and came out of its eyes; after coming out of its eyes, he walked on its eyebrows. At that time, the two dragon kings became extremely fearful, thinking, 'This great dragon king is extremely powerful, able to enter from the mouth and come out of the nostrils; enter from the nostrils and come out of the eyes. We are indeed inferior to him today.'
。我等龍種今有四生，卵生、胎生、濕生、化生，然無有出我等者，今此龍王威力乃爾，不堪共鬥，我等性命死在斯須。」皆懷恐懼，衣毛皆豎。
是時，目連以見龍王心懷恐懼，還隱其形，作常形容，在眼𥇒上行。是時，二龍王見大目連，自相謂言：「此是目連沙門！亦非龍王。甚奇！甚特！有大威力，乃能與我等共鬥。」是時，二龍王白目連言：「尊者何為觸嬈我乃爾，欲何所誡敕？」
目連報曰：「汝等昨日而作是念：『云何禿頭沙門恒在我上飛，今當制御之。』」
龍王報曰：「如是，目連！」
目連告曰：「龍王當知，此須彌山者是諸天道路，非汝所居之處。」
龍王報曰：「唯愿恕之，不見重責，自今以後更不敢觸嬈，興惡亂想，唯愿聽為弟子。」
目連報曰：「汝等莫自歸我身，我所自歸者，汝等便自歸之。」
龍王白目連：「我等今日自歸如來。」
目連告曰：「汝等不可依此須彌山，自歸世尊；今可共我至舍衛城，乃得自歸。」
是時，目連將二龍王，如屈申臂頃，從須彌山上至舍衛城。爾時，世尊與無央數之眾而為說法。是時，目連告二龍王曰：「汝等當知，今日世尊與無央數之眾而為說法，不可作汝形至世尊所
現代漢語譯本：我們龍族有卵生、胎生、濕生、化生四種，但沒有誰能超越我們。如今這龍王的威力竟然如此強大，我們無法與他抗衡，我們的性命危在旦夕。』他們都感到恐懼，汗毛都豎了起來。 這時，目連看到龍王心懷恐懼，便隱去身形，恢復了平常的模樣，在眼睫毛上行走。這時，兩位龍王看到大目連，互相說道：『這是目連沙門！不是龍王。真是太奇怪了！太特別了！他有如此強大的威力，竟然能和我們對抗。』這時，兩位龍王對目連說：『尊者為何如此冒犯我們，想要教誨我們什麼？』 目連回答說：『你們昨天曾想：『為什麼這個禿頭沙門總是在我們頭上飛，現在應該制服他。』 龍王回答說：『是的，目連！』 目連告訴他們說：『龍王應當知道，這座須彌山是諸天神的路，不是你們居住的地方。』 龍王回答說：『希望您能原諒我們，不要再責罰我們，從今以後我們再也不敢冒犯您，產生邪惡的念頭，希望您能收我們為弟子。』 目連回答說：『你們不要歸依我，我所歸依的，你們就歸依他吧。』 龍王對目連說：『我們今天歸依如來。』 目連告訴他們說：『你們不能在這須彌山歸依世尊；現在可以和我一起去舍衛城，才能歸依。』 這時，目連帶著兩位龍王，像屈伸手臂一樣，從須彌山到了舍衛城。那時，世尊正在為無數的聽眾說法。這時，目連告訴兩位龍王說：『你們應當知道，今天世尊正在為無數的聽眾說法，你們不能以龍的形態去見世尊。
English version: 'We dragons have four forms of birth: from eggs, from wombs, from moisture, and by transformation, yet none can surpass us. Now, this Dragon King's power is so great that we cannot contend with him; our lives are hanging by a thread.' They were all filled with fear, and their hair stood on end. At that time, Maudgalyayana, seeing that the Dragon King was filled with fear, concealed his form and resumed his usual appearance, walking on an eyelash. Then, the two Dragon Kings saw the great Maudgalyayana and said to each other, 'This is the Shramana Maudgalyayana! Not a Dragon King. How strange! How extraordinary! He has such great power that he can contend with us.' Then, the two Dragon Kings said to Maudgalyayana, 'Venerable one, why do you offend us so much? What do you wish to teach us?' Maudgalyayana replied, 'Yesterday, you thought, 'Why does this bald-headed Shramana always fly above us? Now we should subdue him.' The Dragon King replied, 'Yes, Maudgalyayana!' Maudgalyayana told them, 'Dragon Kings, you should know that this Mount Sumeru is the path of the gods, not a place for you to dwell.' The Dragon King replied, 'We beg you to forgive us and not punish us further. From now on, we dare not offend you again or have evil thoughts. We hope you will accept us as disciples.' Maudgalyayana replied, 'Do not take refuge in me. Take refuge in the one in whom I take refuge.' The Dragon King said to Maudgalyayana, 'Today, we take refuge in the Tathagata.' Maudgalyayana told them, 'You cannot take refuge in the World-Honored One here on Mount Sumeru; now you can come with me to Shravasti, and then you can take refuge.' At that time, Maudgalyayana took the two Dragon Kings, and in the time it takes to bend and stretch an arm, he went from Mount Sumeru to Shravasti. At that time, the World-Honored One was teaching the Dharma to countless people. Then, Maudgalyayana told the two Dragon Kings, 'You should know that today the World-Honored One is teaching the Dharma to countless people; you cannot go to the World-Honored One in your dragon forms.'
。」
龍王報曰：「如是，目連！」
是時，龍王還隱龍形，化作人形，不長不短，容貌端正，如桃華色。
是時，目連至世尊所，頭面禮足，在一面坐。是時，目連語龍王曰：「今正是時，宜可前進。」
是時，龍王聞目連語，即從坐起，長跪叉手，白世尊言：「我等二族姓子，一名難陀，二名優槃難陀，自歸如來，受持五戒，唯愿世尊聽為優婆塞，盡形壽不復殺生。」爾時，世尊彈指可之。時，二龍王還復故坐，欲得聞法。
爾時，波斯匿王便作是念：「有何因緣，使此閻浮利內煙火乃爾？」是時，王波斯匿乘寶羽之車出舍衛城，至世尊所。爾時，人民之類遙見王來，咸共起迎：「善來，大王！可就此坐。」
時，二龍王默然不起。是時，波斯匿王禮世尊足，在一面坐。是時，大王白世尊言：「我今欲有所問，唯愿世尊事事敷演。」
世尊告曰：「欲有所問，今正是時。」
波斯匿王白佛言：「有何因緣，令此閻浮里內煙火乃爾？」
世尊告曰：「難陀、優槃難陀龍王之所造。然今，大王！勿懷恐懼，今日更無煙火之變。」
是時，波斯匿王便作是念：「我今是國之大王！人民宗敬，名聞四遠。今此二人為從何來？見吾至此，亦不起迎
現代漢語譯本 龍王回答說：『是的，目連！』 這時，龍王收起龍形，化作人形，不高不矮，容貌端正，像桃花的顏色。 這時，目連來到世尊那裡，頭面觸地行禮，在一旁坐下。這時，目連對龍王說：『現在正是時候，可以前進了。』 這時，龍王聽到目連的話，立刻從座位上站起來，長跪合掌，對世尊說：『我們兩兄弟，一個叫難陀，一個叫優槃難陀，自己歸順如來，受持五戒，只希望世尊允許我們成為優婆塞，終身不再殺生。』這時，世尊彈指表示同意。當時，兩位龍王回到原來的座位，想要聽聞佛法。 這時，波斯匿王心想：『是什麼原因，使得這閻浮提內煙火如此之大？』這時，波斯匿王乘坐寶羽之車出舍衛城，來到世尊那裡。當時，人們遠遠看見國王來了，都一起起身迎接：『歡迎，大王！請到這裡坐。』 當時，兩位龍王默默地沒有起身。這時，波斯匿王向世尊行禮，在一旁坐下。這時，大王對世尊說：『我現在想請教一些問題，希望世尊詳細解說。』 世尊說：『想問什麼，現在正是時候。』 波斯匿王對佛說：『是什麼原因，使得這閻浮提內煙火如此之大？』 世尊說：『是難陀、優槃難陀龍王所造成的。但是，大王！不要害怕，今天不會再有煙火的變化了。』 這時，波斯匿王心想：『我如今是國家的大王！人民尊敬我，名聲遠揚。現在這兩個人是從哪裡來的？見到我來了，也不起身迎接？』
English version The Dragon King replied, 'Yes, Maudgalyayana!' At that time, the Dragon King concealed his dragon form and transformed into a human shape, neither tall nor short, with a dignified appearance, the color of a peach blossom. At that time, Maudgalyayana arrived at the World Honored One's place, bowed his head to the ground in reverence, and sat to one side. Then, Maudgalyayana said to the Dragon King, 'Now is the right time, you may proceed.' At that time, upon hearing Maudgalyayana's words, the Dragon King immediately rose from his seat, knelt with palms together, and said to the World Honored One, 'We two brothers, one named Nanda and the other Upananda, have come to take refuge in the Tathagata, and to uphold the five precepts. We only wish that the World Honored One would allow us to become Upasakas, and for the rest of our lives, we will not kill.' At that time, the World Honored One snapped his fingers in approval. Then, the two Dragon Kings returned to their original seats, desiring to hear the Dharma. At that time, King Pasenadi thought, 'What is the cause of such great smoke and fire within this Jambudvipa?' Then, King Pasenadi rode in his jeweled chariot out of Shravasti City and went to the World Honored One's place. At that time, the people, seeing the king coming from afar, all rose to greet him, saying, 'Welcome, Great King! Please sit here.' At that time, the two Dragon Kings remained silent and did not rise. Then, King Pasenadi bowed to the World Honored One's feet and sat to one side. Then, the Great King said to the World Honored One, 'I now wish to ask some questions, and I hope the World Honored One will explain them in detail.' The World Honored One said, 'If you have questions, now is the right time.' King Pasenadi said to the Buddha, 'What is the cause of such great smoke and fire within this Jambudvipa?' The World Honored One said, 'It was caused by the Dragon Kings Nanda and Upananda. However, Great King! Do not be afraid, there will be no more changes of smoke and fire today.' At that time, King Pasenadi thought, 'I am now the great king of this country! The people respect me, and my name is known far and wide. Where did these two come from? Seeing me arrive, they do not even rise to greet me?'
。設住吾境界者當取閉之；設他界來者當取殺之。」
是時，龍王知波斯匿心中所念，便興瞋恚。爾時，龍王便作是念：「我等無過於此王所，更欲反害吾身；要當取此國王及迦夷國人，盡取殺之。」是時，龍王即從坐起，禮世尊足即便而去。離祇洹不遠，便不復現。
是時，波斯匿王見此人去，未久，白世尊言：「國事猥多，欲還宮中。」
世尊告曰：「宜知是時。」
是時，波斯匿王即從坐起，便退而去。告群臣曰：「曏者二人為從何道去？速捕取之。」是時，諸臣聞王教令，即馳走求之而不知處，便還宮中。
是時，難陀、優槃難陀龍王各生此念：「我等無過於彼王所，方欲取我等害之。我等當共害彼人民，使無遺余。」是時，龍王復作是念：「國中人民有何過失？當取捨衛城人民害之。」復重作是念：「舍衛國人有何過失於我等？當取王宮官屬盡取殺之。」
爾時，世尊以知龍王心中所念，告目連曰：「汝今當救波斯匿王，無令為難陀、優槃難陀龍王所害。」
目連對曰：「如是。世尊！」是時，目連受佛教誡，禮世尊足，便退而去；在王宮上，結加趺坐，令身不現
現代漢語譯本：『如果有人居住在我的領地，就應當將其囚禁；如果有人從其他地方來，就應當將其殺死。』 當時，龍王知道波斯匿王心中所想，便生起了嗔恨。那時，龍王便這樣想：『我們並沒有對這個國王做過什麼過分的事情，他反而想要加害我們；一定要把這個國王和迦夷國的人都抓起來殺掉。』當時，龍王立刻從座位上站起來，向世尊行禮后就離開了。離開祇洹不遠，便不再顯現。 當時，波斯匿王看到這兩人離開后不久，就對世尊說：『國家事務繁多，我想回宮了。』 世尊告訴他說：『應該知道時機。』 當時，波斯匿王立刻從座位上站起來，就退了出去。他告訴群臣說：『剛才那兩個人是從哪條路走的？快點把他們抓起來。』當時，群臣聽到國王的命令，就跑去尋找他們，但不知道他們去了哪裡，便回到了宮中。 當時，難陀和優槃難陀龍王各自產生了這樣的想法：『我們並沒有對那個國王做過什麼過分的事情，他卻想要抓我們殺害。我們應當一起加害他的人民，讓他們一個不留。』當時，龍王又這樣想：『國內的人民有什麼過錯呢？應當把舍衛城的人民都殺掉。』又再次這樣想：『舍衛國的人民對我們有什麼過錯呢？應當把王宮的官員和下屬都抓起來殺掉。』 那時，世尊知道龍王心中所想，就告訴目連說：『你現在應當去救波斯匿王，不要讓他被難陀和優槃難陀龍王所害。』 目連回答說：『是的，世尊！』當時，目連線受了佛的教誨，向世尊行禮后，就退了出去；在王宮之上，結跏趺坐，使自己的身體不顯現。
English version: 'If anyone dwells within my territory, they should be imprisoned; if anyone comes from another realm, they should be killed.' At that time, the Dragon King, knowing what King Pasenadi was thinking, became enraged. Then, the Dragon King thought, 'We have done nothing excessive to this king, yet he wants to harm us; we must seize this king and the people of Kasi and kill them all.' At that time, the Dragon King immediately rose from his seat, bowed to the World Honored One, and departed. Not far from Jetavana, he disappeared. At that time, King Pasenadi, seeing these two leave, said to the World Honored One after a short while, 'State affairs are numerous, I wish to return to the palace.' The World Honored One told him, 'You should know the time.' At that time, King Pasenadi immediately rose from his seat and withdrew. He told his ministers, 'Which way did those two go? Quickly capture them.' At that time, the ministers, hearing the king's command, ran to search for them, but not knowing where they had gone, they returned to the palace. At that time, the Dragon Kings Nanda and Upananda each had this thought: 'We have done nothing excessive to that king, yet he wants to seize and kill us. We should together harm his people, leaving none behind.' Then, the Dragon King thought again, 'What fault do the people of the country have? We should kill the people of Sravasti.' Again, he thought, 'What fault do the people of Sravasti have against us? We should seize and kill all the officials and subordinates of the royal palace.' At that time, the World Honored One, knowing what the Dragon King was thinking, told Maudgalyayana, 'You should now go and save King Pasenadi, lest he be harmed by the Dragon Kings Nanda and Upananda.' Maudgalyayana replied, 'Yes, World Honored One!' At that time, Maudgalyayana received the Buddha's teaching, bowed to the World Honored One, and withdrew; above the royal palace, he sat in full lotus posture, making his body invisible.
。是時，二龍王雷吼霹靂，暴風疾雨，在王宮上，或雨瓦石，或雨刀劍，未墮地之頃，便為優缽蓮華在虛空中。是時，龍王倍復瞋恚，雨大高山于宮殿上。是時，目連復化使作種種飲食。是時，龍王倍復瞋恚熾盛，雨諸刀劍。是時，目連復化使作極好衣裳。是時，龍王倍復瞋恚，復雨大沙礫石，在波斯匿宮上，未墮地之頃，便化作七寶。
是時，波斯匿王見宮殿中雨種種七寶，歡喜踴躍，不能自勝，便作是念：「閻浮里內有德之人，無復過我，唯除如來。所以然者，我家中種粳米一根上生，收拾得一斛米，飯以甘蔗之漿，極為香美，今復于宮殿上雨七寶，我便能作轉輪聖王乎！」是時，波斯匿王領諸婇女收攝七寶。
是時，二龍王自相謂言：「今將有何意？我等來時欲害波斯匿王，今日變化乃至於斯。所有力勢今日盡現。猶不能動波斯匿王毫牦之分。」
是時，龍王見大目揵連在宮殿上結加趺坐，正身正意，形不傾斜。見已，便作是念：「此必是大目連之所為也。」是時，二龍王以見目連便退而去。是時，目連見龍去，還舍神足至世尊所，頭面禮足，在一面坐。
時，波斯匿王便作是念：「今此種種飲食不應先食，當先奉上如來，然後自食
現代漢語譯本：當時，兩條龍王雷聲怒吼，閃電交加，狂風暴雨，在王宮上空，一會兒降下瓦片石頭，一會兒降下刀劍，但還沒落到地上，就都變成了虛空中的優缽蓮花。當時，龍王更加憤怒，又在宮殿上降下高山。當時，目連又變化出各種各樣的食物。當時，龍王更加憤怒，怒火中燒，降下各種刀劍。當時，目連又變化出極好的衣裳。當時，龍王更加憤怒，又在波斯匿王的宮殿上降下大沙礫石，但還沒落到地上，就都變成了七寶。 當時，波斯匿王看見宮殿中降下各種七寶，歡喜雀躍，無法自持，便想：『在這閻浮提內，有德之人，沒有誰能超過我了，除了如來。之所以這樣說，是因為我家種的粳米，一根上就長出了一斛米，用甘蔗汁煮飯，非常香甜美味，現在又在宮殿上降下七寶，我難道要成為轉輪聖王了嗎！』當時，波斯匿王帶領著眾多妃嬪收取七寶。 當時，兩條龍王互相說道：『現在這是什麼意思？我們來的時候想要加害波斯匿王，今天卻變成了這樣。我們所有的力量今天都用盡了，卻仍然不能動搖波斯匿王分毫。』 當時，龍王看見大目犍連在宮殿上結跏趺坐，身體端正，心意專注，身形沒有絲毫傾斜。看見后，便想：『這一定是目連所為。』當時，兩條龍王因為看見了目連就退走了。當時，目連看見龍走了，就收回神通，回到世尊那裡，頭面禮足，在一旁坐下。 當時，波斯匿王便想：『現在這些各種各樣的食物不應該先吃，應當先供奉給如來，然後自己再吃。』
English version: At that time, the two Dragon Kings roared with thunder and lightning, and with violent wind and rain, above the royal palace, they rained down tiles and stones, and then swords, but before they fell to the ground, they all turned into blue lotus flowers in the void. At that time, the Dragon Kings became even more enraged and rained down high mountains upon the palace. At that time, Maudgalyayana transformed them into various kinds of food. At that time, the Dragon Kings became even more enraged and furious, raining down all kinds of swords. At that time, Maudgalyayana transformed them into extremely fine clothing. At that time, the Dragon Kings became even more enraged and rained down large gravel stones upon King Prasenajit's palace, but before they fell to the ground, they all turned into seven treasures. At that time, King Prasenajit saw various kinds of seven treasures raining down in the palace, and he was overjoyed and could not contain himself. He thought: 'In this Jambudvipa, there is no one more virtuous than me, except for the Tathagata. The reason for this is that the japonica rice grown in my house, one stalk produced one 'hu' of rice, and when cooked with sugarcane juice, it was extremely fragrant and delicious. Now, seven treasures are raining down in the palace, am I going to become a Chakravartin King!' At that time, King Prasenajit led his many concubines to collect the seven treasures. At that time, the two Dragon Kings said to each other: 'What does this mean? When we came, we wanted to harm King Prasenajit, but today it has turned out like this. All our power has been exhausted today, yet we still cannot move King Prasenajit even a hair's breadth.' At that time, the Dragon Kings saw Mahāmaudgalyāyana sitting in full lotus posture on the palace, his body upright, his mind focused, and his form not tilting in the slightest. Upon seeing this, they thought: 'This must be the doing of Maudgalyayana.' At that time, the two Dragon Kings retreated upon seeing Maudgalyayana. At that time, Maudgalyayana saw the dragons leave, withdrew his supernatural powers, and returned to the World Honored One, bowed his head to his feet, and sat to one side. At that time, King Prasenajit thought: 'These various kinds of food should not be eaten first, but should first be offered to the Tathagata, and then I will eat them myself.'
。」是時，波斯匿王即車載珍寶，及種種飲食，往至世尊所：「昨日天雨七寶及此飲食，唯愿納受。」
爾時，大目揵連去如來不遠，佛告王曰：「汝今可持七寶飲食之具，與大目連。所以然者，蒙目連恩，得更生聖賢之地。」
波斯匿王白佛言：「有何因緣，言我更生？」
世尊告曰：「汝朝不至我所，欲得聽法乎？爾時，有二人亦來聽法。王生此念：『我於此國界，最為豪尊，眾人所敬，然此二人為從何來？見我不起承迎。』」
時王白佛：「實然，世尊！」
世尊告曰：「此亦非人，乃是難陀、優槃難陀龍王。彼知王意，自相謂言：『我等無過於此人王，何故反來害我？要當方宜滅此國界。』我等尋知龍王心中所念，即敕目連：『今可救波斯匿王，無令為龍所害也。』即受我教，在宮殿上，隱形不現，作此變化。是時，龍王極懷瞋恚，雨沙礫石于宮殿上，未墮地之頃，化作七寶、衣裳、飲食之具。由此因緣，大王！今日便為更生。」
是時，波斯匿王便懷恐怖，衣毛皆豎，前跪膝行至如來前，而白佛言：「唯愿世尊恩垂過厚，得濟生命。」復禮目連足，頭面禮敬：「蒙尊之恩，得濟生命
現代漢語譯本：當時，波斯匿王立即用車輛裝載著珍寶和各種飲食，前往世尊所在的地方，說道：『昨天天降七寶和這些飲食，希望您能接受。』 那時，大目犍連離如來不遠，佛告訴國王說：『你現在可以把這些七寶和飲食器具給大目犍連。之所以這樣，是因為蒙受目犍連的恩德，你才能得以重生到聖賢之地。』 波斯匿王問佛說：『有什麼因緣，說我得以重生呢？』 世尊告訴他說：『你早上沒有到我這裡來，想聽法嗎？當時，有兩個人也來聽法。你心中想：『我在這國界里，最為尊貴，眾人敬仰，然而這兩個人是從哪裡來的？見到我竟然不起身迎接。』 當時國王對佛說：『確實如此，世尊！』 世尊告訴他說：『他們也不是人，而是難陀和優波難陀龍王。他們知道你的想法，就互相說道：『我們沒有冒犯這個人王，為什麼反而要來加害我們？一定要想辦法滅掉這個國界。』我們立刻知道龍王心中所想，就命令目犍連：『現在可以去救波斯匿王，不要讓他被龍所害。』目犍連線受我的教誨，在宮殿上，隱身不現，做了這樣的變化。當時，龍王非常憤怒，在宮殿上降下沙礫石頭，在未落地之前，就變化成七寶、衣裳和飲食器具。因為這個因緣，大王！你今天才得以重生。』 當時，波斯匿王感到非常恐懼，汗毛都豎了起來，跪著膝行到如來面前，對佛說：『希望世尊恩德深厚，能夠救濟我的生命。』又禮拜目犍連的腳，頭面禮敬：『蒙受您的恩德，得以保全生命。』
English version: At that time, King Pasenadi immediately loaded treasures and various foods onto his vehicles and went to where the World Honored One was, saying, 'Yesterday, seven treasures and these foods fell from the sky, I hope you will accept them.' At that time, Maha Maudgalyayana was not far from the Tathagata. The Buddha told the king, 'You can now give these seven treasures and food utensils to Maha Maudgalyayana. The reason for this is that by receiving the grace of Maudgalyayana, you can be reborn in the land of the sages.' King Pasenadi asked the Buddha, 'What is the cause and condition that you say I am reborn?' The World Honored One told him, 'You did not come to me this morning, did you want to hear the Dharma? At that time, there were two people who also came to hear the Dharma. You thought in your heart, 'In this kingdom, I am the most honored and respected by everyone, but where did these two people come from? They did not even stand up to greet me when they saw me.' At that time, the king said to the Buddha, 'Indeed, World Honored One!' The World Honored One told him, 'They are not humans either, but the dragon kings Nanda and Upananda. They knew your thoughts and said to each other, 'We have not offended this king, why do they want to harm us instead? We must find a way to destroy this kingdom.' We immediately knew what the dragon kings were thinking, and ordered Maudgalyayana, 'Now you can go and save King Pasenadi, do not let him be harmed by the dragons.' Maudgalyayana accepted my teachings, and on the palace, he hid himself and made this transformation. At that time, the dragon kings were very angry, and rained sand and stones on the palace, before they fell to the ground, they transformed into seven treasures, clothing, and food utensils. Because of this cause and condition, Great King! You are reborn today.' At that time, King Pasenadi was very frightened, his hair stood on end, he knelt and crawled to the Tathagata, and said to the Buddha, 'I hope the World Honored One's grace is profound, and can save my life.' He also bowed to Maudgalyayana's feet, and paid homage with his head: 'By receiving your grace, I was able to preserve my life.'
。」
爾時，國王便說此偈：
「唯尊壽無窮， 長夜護其命， 度脫苦窮厄， 蒙尊得脫難。」
是時，波斯匿王以天香華散如來身，便作是說：「我今持此七寶奉上三尊，唯愿納受。」頭面禮足，繞佛三匝，便退而去。
是時，世尊便作是念：「此四部之眾多有懈怠，替不聽法；亦不求方便，使身作證，亦不復求未獲者獲，未得者得；我今宜可使四部之眾渴仰於法。」爾時，世尊不告四部之眾，復不將侍者，如屈申臂頃，從祇桓不現，往至三十三天。
爾時，釋提桓因遙見世尊來，將諸天眾，前迎世尊，頭面禮足，請令就坐，並作是說：「善來，世尊！久違覲省。」
是時，世尊便作是念：「我今當以神足之力自隱形體，使眾人不見我為所在。」爾時，世尊復作是念：「我今於三十三天，化身極使廣大。」
爾時，天上善法講堂有金石縱廣一由旬。爾時，世尊石上結加趺坐，遍滿石上。爾時，如來母摩耶將諸天女至世尊所，頭面禮足，在一面坐。並作是說：「違奉甚久，今來至此，實蒙大幸，渴仰思見，佛今日方來。」是時，母摩耶頭面禮足已，在一面坐；釋提桓因亦禮如來足，在一面坐。三十三天禮如來足，在一面坐
現代漢語譯本 當時，國王便說了這首偈： 『唯愿尊者壽數無量，長久守護他的生命， 使他脫離困苦和厄難，蒙受尊者的恩德得以脫離災難。』 當時，波斯匿王用天上的香花散在如來身上，便這樣說道：『我今天拿著這七寶奉獻給三尊，只希望你們能夠接受。』他頭面觸地禮拜佛足，繞佛三圈，然後退了下去。 當時，世尊便這樣想：『這四部大眾中有很多懈怠的人，他們不聽法；也不尋求方便法門，使自己證悟，也不再尋求那些未獲得的去獲得，未得到的去得到；我現在應該使四部大眾對佛法產生渴求。』當時，世尊沒有告訴四部大眾，也沒有帶侍者，像屈伸手臂那麼短的時間，就從祇桓消失了，前往三十三天。 當時，釋提桓因遠遠地看見世尊來了，就帶領眾天人，上前迎接世尊，頭面觸地禮拜佛足，請世尊就坐，並這樣說道：『世尊，您來得好！我們很久沒有見到您了。』 當時，世尊便這樣想：『我現在應當用神足之力隱藏自己的形體，使眾人看不見我在哪裡。』當時，世尊又這樣想：『我現在在三十三天，化現的身體要極其廣大。』 當時，天上的善法講堂有一塊金石，縱橫一由旬。當時，世尊在這塊石頭上結跏趺坐，遍滿整個石頭。當時，如來的母親摩耶帶領眾天女來到世尊那裡，頭面觸地禮拜佛足，在一旁坐下。並這樣說道：『違背奉養您很久了，今天來到這裡，真是非常幸運，我們渴求思念見到您，佛陀您今天才來。』當時，母親摩耶頭面觸地禮拜佛足后，在一旁坐下；釋提桓因也禮拜如來足，在一旁坐下。三十三天的人都禮拜如來足，在一旁坐下。
English version At that time, the king then spoke this verse: 'May the Venerable One's life be boundless, protecting his life for a long night, Delivering him from suffering and hardship, may he be freed from difficulties by the Venerable One's grace.' At that time, King Pasenadi scattered heavenly fragrant flowers on the Tathagata's body, and then said: 'Today, I offer these seven treasures to the Three Honored Ones, may you accept them.' He bowed his head to the ground at the Buddha's feet, circumambulated the Buddha three times, and then withdrew. At that time, the World Honored One thought: 'Among this fourfold assembly, many are lazy and do not listen to the Dharma; they do not seek expedient means to realize enlightenment themselves, nor do they seek to obtain what they have not obtained, or gain what they have not gained; I should now make the fourfold assembly yearn for the Dharma.' At that time, the World Honored One did not inform the fourfold assembly, nor did he take attendants, and in the time it takes to bend and stretch an arm, he disappeared from Jeta Grove and went to the Thirty-three Heavens. At that time, Shakra, Lord of the Devas, saw the World Honored One coming from afar, and led the assembly of devas to greet the World Honored One, bowing his head to the ground at the Buddha's feet, inviting him to sit, and saying: 'Welcome, World Honored One! It has been a long time since we have seen you.' At that time, the World Honored One thought: 'I should now use my supernatural power to conceal my form, so that people cannot see where I am.' At that time, the World Honored One thought again: 'Now in the Thirty-three Heavens, I will manifest an extremely vast body.' At that time, in the Hall of Good Dharma in the heavens, there was a golden stone one yojana in length and width. At that time, the World Honored One sat cross-legged on this stone, filling the entire stone. At that time, the Tathagata's mother, Maya, led the heavenly maidens to the World Honored One, bowing their heads to the ground at the Buddha's feet, and sat on one side. They said: 'It has been a long time since we have been able to serve you, and today we have come here, it is truly a great fortune, we have longed to see you, and the Buddha has come today.' At that time, Mother Maya bowed her head to the ground at the Buddha's feet and sat on one side; Shakra, Lord of the Devas, also bowed at the Tathagata's feet and sat on one side. The beings of the Thirty-three Heavens bowed at the Tathagata's feet and sat on one side.
。是時，諸天之眾見如來在彼增益天眾，減損阿須倫。
爾時，世尊漸與彼諸天之眾說于妙論，所謂論者：施論、戒論、生天之論，欲不凈想，淫為穢惡，出要為樂。爾時，世尊以見諸來大眾及諸天人心開意解，諸佛世尊常所說法：苦、習、盡、道，普與諸天說之。各于坐上，諸塵垢盡，得法眼凈。復有十八億天女之眾而見道跡，三萬六千天眾得法眼凈。是時，如來母即從坐起，禮如來足，還入宮中。
爾時，釋提桓因白佛言：「我今當以何食飯如來乎？為用人間之食，為用自然天食？」
世尊告曰：「可用人間之食用食如來。所以然者，我身生於人間，長於人間，於人間得佛。」
釋提桓因白佛言：「如是，世尊！」是時，釋提桓因復白佛言：「為用天上時節？為用人間時節？」
世尊告曰：「用人間時節。」
對曰：「如是。世尊！」
是時，釋提桓因即以人間之食，復以人間時節飯食如來。
爾時，三十三天各各自相謂言：「我等今見如來竟日飯食。」
是時，世尊便作是念：「我今當入如是三昧，欲使諸天進便進，欲使諸天退便退。」是時，世尊以入此三昧，進卻諸天，隨其時宜
現代漢語譯本：當時，諸天大眾看到如來在那裡增加天眾的力量，減少阿修羅的力量。 那時，世尊逐漸為那些天眾宣說微妙的佛法，所說的佛法包括：佈施的道理、持戒的道理、往生天界的道理，以及對慾望的不凈觀，認為淫慾是污穢的，出離才是快樂的。那時，世尊看到前來聽法的大眾和諸天心意開解，就為他們普遍宣說諸佛世尊常說的四聖諦：苦、集、滅、道。在座的各位，都清除了塵垢，獲得了法眼清凈。又有十八億天女看到了修道的軌跡，三萬六千天眾獲得了法眼清凈。這時，如來的母親從座位上起身，禮拜如來的雙足，然後返回宮中。 這時，釋提桓因向佛陀稟告說：『我現在應當用什麼食物供養如來呢？是用人間的食物，還是用天然的天食？』 世尊告訴他說：『可以用人間的食物供養如來。因為我的身體生在人間，長在人間，在人間成佛。』 釋提桓因稟告佛陀說：『是的，世尊！』這時，釋提桓因又稟告佛陀說：『是用天上的時間，還是用人間的時間呢？』 世尊告訴他說：『用人間的時間。』 釋提桓因回答說：『是的，世尊！』 這時，釋提桓因就用人間的食物，又用人間的時間供養如來。 那時，三十三天各自互相說道：『我們今天看到如來整天都在吃飯。』 這時，世尊就產生這樣的想法：『我現在應當進入這樣的三昧，想要讓諸天前進就前進，想要讓諸天后退就後退。』這時，世尊就進入了這種三昧，讓諸天前進或後退，隨順當時的情況。
English version: At that time, the multitude of devas saw the Tathagata there increasing the power of the devas and diminishing the power of the Asuras. Then, the World Honored One gradually expounded the wonderful Dharma to those devas, which included: the doctrine of giving, the doctrine of precepts, the doctrine of being born in the heavens, the impure contemplation of desires, considering lust as defilement, and that liberation is joy. At that time, the World Honored One, seeing that the minds of the assembled multitude and the devas were opened and understood, universally expounded the Four Noble Truths, which the Buddhas always taught: suffering, its cause, its cessation, and the path. Each one in the assembly, having cleared away their defilements, attained the pure Dharma eye. Furthermore, eighteen billion deva women saw the traces of the path, and thirty-six thousand devas attained the pure Dharma eye. At this time, the Tathagata's mother rose from her seat, bowed at the Tathagata's feet, and returned to the palace. Then, Shakra, lord of the devas, said to the Buddha: 'What food should I offer to the Tathagata now? Should it be human food or natural celestial food?' The World Honored One told him: 'Human food can be used to offer to the Tathagata. The reason is that my body was born in the human realm, grew up in the human realm, and attained Buddhahood in the human realm.' Shakra, lord of the devas, said to the Buddha: 'Yes, World Honored One!' Then, Shakra, lord of the devas, again said to the Buddha: 'Should it be celestial time or human time?' The World Honored One told him: 'Use human time.' He replied: 'Yes, World Honored One!' Then, Shakra, lord of the devas, offered human food to the Tathagata, and used human time. At that time, the thirty-three devas each said to one another: 'We have seen the Tathagata eating all day today.' Then, the World Honored One had this thought: 'I should now enter such a samadhi, so that I can make the devas advance when I want them to advance, and retreat when I want them to retreat.' Then, the World Honored One entered this samadhi, making the devas advance or retreat, according to the circumstances of the time.
。
是時，人間四部之眾不見如來久，往至阿難所，白阿難言：「如來今為所在？渴仰欲見。」
阿難報曰：「我等亦復不知如來所在。」
是時，波斯匿王、優填王至阿難所，問阿難曰：「如來今日竟為所在？」
阿難報曰：「大王！我亦不知如來所在。」
是時，二王思睹如來，遂得苦患。爾時，群臣至優填王所，白優填王曰：「今為所患？」
時王報曰：「我今以愁憂成患。」
群臣白王：「云何以愁憂成患？」
其王報曰：「由不見如來故也。設我不見如來者，便當命終。」
是時，群臣便作是念：「當以何方便，使優填王不令命終？我等宜作如來形像。」是時，群臣白王言：「我等欲作形像，亦可恭敬承事作禮。」
時，王聞此語已，歡喜踴躍，不能自勝，告群臣曰：「善哉！卿等所說至妙。」
群臣白王：「當以何寶作如來形像？」
是時，王即敕國界之內諸奇巧師匠，而告之曰：「我今欲作形像。」
巧匠對曰：「如是。大王！」
是時，優填王即以牛頭栴檀作如來形像高五尺。
是時，波斯匿王聞優填王作如來形像高五尺而供養
現代漢語譯本 當時，人間四部的眾人因為很久沒有見到如來，就去阿難那裡，對阿難說：『如來現在在哪裡？我們渴望見到他。』 阿難回答說：『我們也不知道如來在哪裡。』 這時，波斯匿王和優填王來到阿難那裡，問阿難說：『如來今天到底在哪裡？』 阿難回答說：『大王，我也不知道如來在哪裡。』 這時，兩位國王因為思念見到如來，就得了憂愁的病。當時，群臣來到優填王那裡，問優填王說：『您現在得了什麼病？』 國王回答說：『我現在因為憂愁而生病。』 群臣問國王：『為什麼會因為憂愁而生病呢？』 國王回答說：『因為沒有見到如來。如果我見不到如來，就會死去。』 這時，群臣就想：『應該用什麼辦法，使優填王不至於死去呢？我們應該製作如來的形像。』當時，群臣對國王說：『我們想製作形像，也可以恭敬地侍奉和禮拜。』 這時，國王聽到這話后，歡喜雀躍，不能自已，告訴群臣說：『太好了！你們說得太妙了。』 群臣問國王：『應該用什麼寶物來製作如來的形像呢？』 這時，國王就命令國內的各種能工巧匠，告訴他們說：『我現在想製作形像。』 工匠們回答說：『是的大王！』 這時，優填王就用牛頭栴檀製作了高五尺的如來形像。 這時，波斯匿王聽說優填王制作了高五尺的如來形像並供養。
English version At that time, the four assemblies of people in the human realm, having not seen the Tathagata for a long time, went to Ananda and said to him, 'Where is the Tathagata now? We long to see him.' Ananda replied, 'We also do not know where the Tathagata is.' At that time, King Prasenajit and King Udayana came to Ananda and asked him, 'Where exactly is the Tathagata today?' Ananda replied, 'Great Kings, I also do not know where the Tathagata is.' At that time, the two kings, longing to see the Tathagata, became afflicted with sorrow. Then, the ministers came to King Udayana and asked him, 'What is your illness now?' The king replied, 'I am now ill with sorrow.' The ministers asked the king, 'Why are you ill with sorrow?' The king replied, 'Because I have not seen the Tathagata. If I do not see the Tathagata, I will die.' At that time, the ministers thought, 'What method should we use to prevent King Udayana from dying? We should make an image of the Tathagata.' Then, the ministers said to the king, 'We want to make an image, and we can also respectfully serve and worship it.' At this time, the king, upon hearing these words, was overjoyed and could not contain himself, telling the ministers, 'Excellent! What you have said is most wonderful.' The ministers asked the king, 'What precious material should we use to make the image of the Tathagata?' At that time, the king then commanded all the skilled craftsmen within the kingdom, telling them, 'I now wish to make an image.' The craftsmen replied, 'Yes, Great King!' At that time, King Udayana then used sandalwood from the ox's head to make an image of the Tathagata that was five feet tall. At that time, King Prasenajit heard that King Udayana had made an image of the Tathagata that was five feet tall and was making offerings to it.
。是時，波斯匿王復召國中巧匠，而告之曰：「我今欲造如來形像，汝等當時辦之。」時，波斯匿王而生此念：「當用何寶，作如來形像耶？」斯須復作是念：「如來形體，黃如天金，今當以金作如來形像。」是時，波斯匿王純以紫磨金作如來像高五尺。爾時，閻浮里內始有此二如來形像。
是時，四部之眾往至阿難所，白阿難曰：「我等渴仰于如來，所思欲覲尊，如來今日竟為所在？」
阿難報曰：「我等亦復不知如來所在。但今共至阿那律所而問此義。所以然者，尊者阿那律天眼第一，清凈無瑕穢，彼以天眼見千世界、二千世界、三千大千世界，彼能知見。」
是時，四部之眾共阿難往至阿那律所，白阿那律曰：「今此四部之眾來至我所，而問我曰：『今日如來竟為所在？』唯愿尊者以天眼觀如來今為所在！」
是時，尊者阿那律報曰：「汝等且止！吾今欲觀如來竟為所在。」
是時，阿那律正身正意，繫念在前，以天眼觀閻浮里內而不見之，復以天眼觀拘耶尼、弗于逮、郁單曰而不見之，復觀四天王、三十三天、艷天、兜術天、化自在天、他化自在天，乃至觀梵天而不見之
現代漢語譯本：當時，波斯匿王再次召集國內的能工巧匠，告訴他們說：『我現在想塑造如來的形像，你們應當立即辦理。』當時，波斯匿王心中產生這樣的想法：『應當用什麼寶物來製作如來的形像呢？』過了一會兒，他又產生這樣的想法：『如來的身體，黃如純金，現在應當用黃金來製作如來的形像。』當時，波斯匿王就用純紫磨金製作了一尊高五尺的如來像。那時，閻浮提內才開始有了這兩尊如來的形像。 當時，四部大眾前往阿難那裡，對阿難說：『我們渴望見到如來，心中思念著要拜見尊者，如來今天究竟在哪裡呢？』 阿難回答說：『我們也不知道如來在哪裡。但現在我們一起去阿那律那裡詢問此事。之所以這樣，是因為尊者阿那律天眼第一，清凈無瑕，他能以天眼看到千世界、二千世界、三千大千世界，他能夠知曉並看見。』 當時，四部大眾和阿難一起前往阿那律那裡，對阿那律說：『現在這四部大眾來到我這裡，問我說：『今天如來究竟在哪裡？』希望尊者用天眼觀察如來現在在哪裡！』 當時，尊者阿那律回答說：『你們先停一下！我現在要觀察如來究竟在哪裡。』 當時，阿那律端正身心，集中意念，以天眼觀察閻浮提內，卻沒有看見如來；又以天眼觀察拘耶尼、弗于逮、郁單曰，也沒有看見；又觀察四天王天、三十三天、焰摩天、兜率天、化樂天、他化自在天，乃至觀察到梵天，也沒有看見如來。
English version: At that time, King Pasenadi again summoned the skilled artisans in the kingdom and told them, 'I now wish to create an image of the Tathagata; you should prepare it immediately.' At that time, King Pasenadi had this thought: 'What precious material should I use to make the image of the Tathagata?' After a while, he had this thought again: 'The Tathagata's body is as yellow as pure gold; now I should use gold to make the image of the Tathagata.' At that time, King Pasenadi used pure purple-gold to make a five-foot-tall image of the Tathagata. At that time, these two images of the Tathagata first appeared in Jambudvipa. At that time, the four assemblies went to Ananda and said to Ananda, 'We long to see the Tathagata, and we are thinking of paying respects to the Venerable One. Where is the Tathagata today?' Ananda replied, 'We also do not know where the Tathagata is. But now let us go together to Anuruddha and ask about this matter. The reason for this is that Venerable Anuruddha is foremost in divine vision, pure and without blemish. He can see a thousand worlds, two thousand worlds, and three thousand great thousand worlds with his divine eye; he can know and see.' At that time, the four assemblies and Ananda went together to Anuruddha and said to Anuruddha, 'Now these four assemblies have come to me and asked me, 'Where is the Tathagata today?' May the Venerable One use his divine eye to observe where the Tathagata is now!' At that time, Venerable Anuruddha replied, 'You all stop for a moment! I now wish to observe where the Tathagata is.' At that time, Anuruddha straightened his body and mind, focused his thoughts, and used his divine eye to observe within Jambudvipa, but did not see him. He then used his divine eye to observe Purvavideha, Aparagodaniya, and Uttarakuru, but did not see him. He then observed the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmāṇarati Heaven, the Paranirmitavasavartin Heaven, and even observed the Brahma Heaven, but did not see him.
。復觀千閻浮地、千瞿耶尼、千郁單曰、千弗于逮、千四天王、千艷天、千兜術天、千化自在天、千他化自在天、千梵天，而不見如來。復觀三千大千剎土而復不見。即從坐起語阿難曰：「我今已觀三千大千剎土而不見之。」
是時，阿難及四部之眾默然而止。阿難作是念：「如來將不般涅槃乎？」
是時，三十三天各各自相謂言：「我等快得善利，唯愿七佛常現於世，天及世人多所潤益。」或有天而作是語：「且置七佛，但使有六佛者，此亦甚善。」或有天子言：「但使有五佛。」或言：「四佛。」或言：「三佛。」或言：「二佛出現世者，多所潤益。」
時，釋提桓因告諸天曰：「且置七佛，乃至二佛，但使今日釋迦文佛久住世者，則多所饒益。」
爾時，如來意欲使諸天來，諸天便來，意欲使諸天去，諸天便去。是時，三十三天各各自相謂言：「如來何故竟日而食？」
是時，釋提桓因告三十三天曰：「如來今日食，以人間時節，不用天上時節。」是時，世尊以經三月，便作是念：「閻浮里人四部之眾不見吾久，甚有虛渴之想。我今當舍神足，使諸聲聞知如來在三十三天。」是時，世尊即舍神足。
時，阿難往阿那律所，白阿那律言：「今四部之眾甚有虛渴，欲見如來
現代漢語譯本：他又觀察了千個閻浮提、千個瞿耶尼、千個郁單曰、千個弗于逮、千個四天王、千個艷天、千個兜術天、千個化自在天、千個他化自在天、千個梵天，卻不見如來。他又觀察了三千大千世界，仍然不見如來。於是他從座位上站起來，對阿難說：『我剛才觀察了三千大千世界，卻沒有見到他。』 這時，阿難和四部大眾都沉默不語。阿難心想：『如來難道要涅槃了嗎？』 這時，三十三天上的諸天各自互相說道：『我們真是得到了很大的好處，只希望七佛能常住世間，這樣天人和世人都能得到很多利益。』有的天人這樣說：『先不說七佛，只要有六佛，也很好。』有的天子說：『只要有五佛。』有的說：『四佛。』有的說：『三佛。』有的說：『二佛出現在世間，也能帶來很多利益。』 這時，釋提桓因告訴諸天說：『先不說七佛，乃至二佛，只要今天釋迦文佛能長久住世，就能帶來更多利益。』 那時，如來想要讓諸天來，諸天就來了；想要讓諸天去，諸天就去了。這時，三十三天上的諸天各自互相說道：『如來為什麼整天都在吃飯？』 這時，釋提桓因告訴三十三天說：『如來今天吃飯，是用人間的時間，不是用天上的時間。』這時，世尊過了三個月，就想：『閻浮提的人和四部大眾很久沒見到我了，一定很想念我。我現在應當捨棄神足，讓各位聲聞弟子知道如來在三十三天。』這時，世尊就捨棄了神足。 這時，阿難去阿那律那裡，告訴阿那律說：『現在四部大眾非常想念如來，想要見到他。』
English version: He further observed a thousand Jambudvipas, a thousand Kūru, a thousand Uttarakurus, a thousand Aparagodāniyas, a thousand Four Heavenly Kings, a thousand Yāma heavens, a thousand Tuṣita heavens, a thousand Nirmāṇarati heavens, a thousand Paranirmitavaśavartin heavens, and a thousand Brahma heavens, yet he did not see the Tathagata. He further observed the three thousand great thousand worlds, and still did not see him. Then he rose from his seat and said to Ananda, 'I have just observed the three thousand great thousand worlds, but I have not seen him.' At that time, Ananda and the fourfold assembly were silent. Ananda thought, 'Is the Tathagata about to enter Nirvana?' At that time, the gods of the Thirty-three Heavens each said to one another, 'We have gained great benefit. We only wish that the Seven Buddhas would always appear in the world, so that gods and humans would receive much benefit.' Some gods said, 'Let's not talk about seven Buddhas, even if there were six Buddhas, that would be very good.' Some gods said, 'Even if there were five Buddhas.' Some said, 'Four Buddhas.' Some said, 'Three Buddhas.' Some said, 'If two Buddhas appeared in the world, that would bring much benefit.' At that time, Śakra, lord of the gods, said to the gods, 'Let's not talk about seven Buddhas, or even two Buddhas, but if Śākyamuni Buddha could remain in the world today, that would bring much more benefit.' At that time, when the Tathagata wished the gods to come, the gods came; when he wished the gods to leave, the gods left. At that time, the gods of the Thirty-three Heavens each said to one another, 'Why does the Tathagata eat all day long?' At that time, Śakra, lord of the gods, said to the Thirty-three Heavens, 'The Tathagata eats today according to the time of the human world, not the time of the heavens.' At that time, after three months, the World-Honored One thought, 'The people of Jambudvipa and the fourfold assembly have not seen me for a long time, and they must be very longing for me. I should now relinquish my supernatural powers and let the Śrāvakas know that the Tathagata is in the Thirty-three Heavens.' At that time, the World-Honored One relinquished his supernatural powers. At that time, Ananda went to Anuruddha and said to Anuruddha, 'Now the fourfold assembly is very longing for the Tathagata and wants to see him.'
。然今如來不取滅度乎？」
是時，阿那律語阿難曰：「昨夜有天來至我所，云：『如來在三十三天善法講堂。』汝今且止！吾今欲觀如來所在。」是時，尊者阿那律即結加趺坐，正身正意，心不移動，以天眼觀三十三天，見世尊在壁方一由旬石上坐。是時，阿那律即從三昧起，語阿難曰：「如來今在三十三天與母說法。」
是時，阿難及四部之眾歡喜踴躍，不能自勝。是時，阿難問四部眾曰：「誰能堪任至三十三天問訊如來？」
阿那律曰：「今尊者目連神足第一，愿屈神力往問訊佛。」
是時，四部之眾白目連曰：「今日如來在三十三天，唯愿尊者持四部姓名，問訊如來！又持此義往白如來：『世尊在閻浮里內世間得道，唯屈威神還至世間！』」
目連報曰：「甚善！諸賢！」
是時，目連受四部之教，屈申臂頃，往至三十三天，到如來所。是時，釋提桓因及三十三天遙見目連來，諸天各生此念：「正是僧使？若當是諸王之使？」是時，諸天皆起往迎：「善來，尊者！」
是時，目連遙見世尊與無央數之眾而為說法。見已，生此念：「世尊在此天中，亦復煩鬧。」目連往至世尊所，頭面禮足，在一面立
『然而現在，如來難道不打算進入涅槃嗎？』 這時，阿那律對阿難說：『昨晚有天人來到我這裡，說：『如來在三十三天的善法講堂。』你先停一下！我現在想看看如來在哪裡。』這時，尊者阿那律立即結跏趺坐，端正身心，心不散亂，用天眼觀察三十三天，看見世尊坐在一個邊長一由旬的石頭上。這時，阿那律從三昧中起身，對阿難說：『如來現在在三十三天為他的母親說法。』 這時，阿難和四部大眾歡喜雀躍，不能自已。這時，阿難問四部大眾說：『誰能勝任去三十三天問候如來？』 阿那律說：『現在尊者目連神通第一，希望他能運用神通去問候佛陀。』 這時，四部大眾對目連說：『今天如來在三十三天，希望尊者能帶著四部眾的姓名，去問候如來！並且把這個意思稟告如來：『世尊在閻浮提世界得道，希望您能屈尊回到世間！』』 目連回答說：『很好！各位賢者！』 這時，目連線受了四部眾的請求，在屈伸手臂的瞬間，就到了三十三天，到達瞭如來所在的地方。這時，釋提桓因和三十三天遠遠地看見目連來了，諸天各自產生這樣的想法：『這是僧人的使者嗎？還是諸王的使者？』這時，諸天都起身迎接：『歡迎，尊者！』 這時，目連遠遠地看見世尊正在為無數的大眾說法。看見后，他產生這樣的想法：『世尊在這裡，天界也如此喧鬧。』目連走到世尊面前，頂禮佛足，站在一旁。
'But now, does the Tathagata not intend to enter Nirvana?' At that time, Aniruddha said to Ananda, 'Last night a deva came to me, saying, 'The Tathagata is in the Sudharma Hall of the Thirty-three Heavens.' You should stop for now! I now wish to see where the Tathagata is.' At that time, the Venerable Aniruddha immediately sat in the lotus position, straightened his body and mind, with his mind unmoving, and used his divine eye to observe the Thirty-three Heavens, and saw the World Honored One sitting on a stone that was one yojana in length on each side. At that time, Aniruddha arose from samadhi and said to Ananda, 'The Tathagata is now in the Thirty-three Heavens teaching his mother.' At that time, Ananda and the fourfold assembly rejoiced and leaped for joy, unable to contain themselves. At that time, Ananda asked the fourfold assembly, 'Who is capable of going to the Thirty-three Heavens to inquire after the Tathagata?' Aniruddha said, 'Now, the Venerable Maudgalyayana is foremost in supernatural powers, may he use his powers to go and inquire after the Buddha.' At that time, the fourfold assembly said to Maudgalyayana, 'Today the Tathagata is in the Thirty-three Heavens, may the Venerable One take the names of the fourfold assembly and inquire after the Tathagata! And also convey this meaning to the Tathagata: 'The World Honored One attained enlightenment in the Jambudvipa world, may you condescend to return to the world!'' Maudgalyayana replied, 'Very good! Worthy ones!' At that time, Maudgalyayana accepted the request of the fourfold assembly, and in the time it takes to stretch and bend an arm, he went to the Thirty-three Heavens, arriving at the place where the Tathagata was. At that time, Sakra, Lord of the Devas, and the Thirty-three Heavens saw Maudgalyayana coming from afar, and the devas each had this thought: 'Is this an envoy of the Sangha? Or is it an envoy of the kings?' At that time, the devas all rose to greet him: 'Welcome, Venerable One!' At that time, Maudgalyayana saw from afar that the World Honored One was teaching the Dharma to countless multitudes. Having seen this, he had this thought: 'The World Honored One is here, and the heavens are also so noisy.' Maudgalyayana went to the World Honored One, bowed his head to his feet, and stood to one side.
。
爾時，目連白佛言：「世尊！四部之眾問訊如來；起居輕利，游步康強。」又白此事：「如來生長閻浮里內，於世間得道，唯愿世尊還來至世間，四部虛渴，欲見世尊！」
世尊告曰：「使四部之眾進業無惓。云何，目連！四部之眾游化勞乎？無斗訟耶？外道異學無觸嬈乎？」
目連報曰：「四部之眾行道無惓。」
「但，目連！汝曏者作是念言：『如來在此亦煩鬧。』此事不然。所以然者，我說法時亦不經久，設我作是念：『欲使諸天來，便來；欲使諸天不來，諸天則不來。』目連！汝還世間，卻後七日，如來當往僧迦尸國大池水側。」
是時，目連屈申臂頃，還詣舍衛城祇樹給孤獨園，往詣四部眾，而告之曰：「諸賢當知，卻後七日，如來當來下至閻浮里地僧迦尸大池水側。」
爾時，四部眾聞此語已，歡喜踴躍，不能自勝。是時，波斯匿王、優填王、惡生王、優陀延王、頻毗娑羅王，聞如來卻後七日，當至僧迦尸國大池水側，極懷歡喜，不能自勝。是時，毗舍離人民之眾，迦毗羅越釋種，拘夷羅越人民之眾，聞如來當來至閻浮里地，聞已，歡喜踴躍，不能自勝。
爾時，波斯匿集四種之兵，詣池水側，欲見世尊
現代漢語譯本： 當時，目連對佛說：『世尊！四部大眾向如來問候，起居安好，行動輕便，身體康健。』又稟告這件事：『如來生長在閻浮里內，在世間得道，只希望世尊能回到世間，四部大眾非常渴望見到世尊！』 世尊告訴他說：『讓四部大眾精進修行不要懈怠。怎麼樣，目連！四部大眾游化是否辛苦？沒有爭鬥訴訟嗎？外道異學沒有侵擾嗎？』 目連回答說：『四部大眾修行沒有懈怠。』 『但是，目連！你剛才有這樣的想法：『如來在這裡也很煩擾。』這想法不對。之所以這樣，是因為我說法的時間也不長久，如果我這樣想：『想讓諸天來，他們就來；想讓諸天不來，他們就不來。』目連！你回到世間，七天之後，如來將前往僧迦尸國大池水邊。』 當時，目連在屈伸手臂的瞬間，就回到了舍衛城祇樹給孤獨園，去見四部大眾，告訴他們說：『各位賢者應當知道，七天之後，如來將降臨到閻浮里地的僧迦尸大池水邊。』 當時，四部大眾聽到這話后，歡喜雀躍，無法自持。當時，波斯匿王、優填王、惡生王、優陀延王、頻毗娑羅王，聽到如來七天之後將要來到僧迦尸國大池水邊，都非常歡喜，無法自持。當時，毗舍離的人民大眾，迦毗羅越的釋迦族人，拘夷羅越的人民大眾，聽到如來將要來到閻浮里地，聽到后，都歡喜雀躍，無法自持。 當時，波斯匿王集結四種軍隊，前往池水邊，想要見到世尊。
English version: At that time, Maudgalyayana said to the Buddha, 'World Honored One! The four assemblies inquire after the Tathagata; they are well in their movements, light in their steps, and strong in their bodies.' He also reported this matter: 'The Tathagata grew up in Jambudvipa and attained enlightenment in the world. We only wish that the World Honored One would return to the world. The four assemblies are very thirsty to see the World Honored One!' The World Honored One said, 'Let the four assemblies diligently practice without weariness. How is it, Maudgalyayana! Are the four assemblies weary from their travels? Are there no disputes or litigations? Are there no disturbances from externalist heretics?' Maudgalyayana replied, 'The four assemblies practice without weariness.' 'However, Maudgalyayana! You just had this thought: 『The Tathagata is also troubled here.』 This thought is not right. The reason is that my time for teaching the Dharma is not long, and if I think, 『I want the devas to come, they will come; I want the devas not to come, they will not come.』 Maudgalyayana! You return to the world, and after seven days, the Tathagata will go to the side of the great pond in Samkasya.' At that time, in the time it took to bend and stretch his arm, Maudgalyayana returned to the Jeta Grove in Sravasti, went to the four assemblies, and told them, 'Good sirs, you should know that after seven days, the Tathagata will descend to the side of the great pond in Samkasya in Jambudvipa.' At that time, when the four assemblies heard these words, they were overjoyed and could not contain themselves. At that time, King Prasenajit, King Udayana, King Evil-born, King Udayana, and King Bimbisara, upon hearing that the Tathagata would come to the side of the great pond in Samkasya after seven days, were extremely happy and could not contain themselves. At that time, the people of Vaishali, the Sakyas of Kapilavastu, and the people of Koliya, upon hearing that the Tathagata would come to Jambudvipa, were overjoyed and could not contain themselves. At that time, King Prasenajit gathered four kinds of troops and went to the side of the pond, wanting to see the World Honored One.
。是時，五王皆集兵眾往世尊所，欲得覲省如來及人民之眾。迦毗羅越釋皆悉往世尊所，及四部之眾皆悉往世尊所，欲得見如來。
爾時，臨七日頭，釋提桓因告自在天子曰：「汝今從須彌山頂至僧迦尸池水作三道路，觀如來不用神足至閻浮地。」
自在天子報曰：「此事甚佳，正爾時辦。」爾時，自在天子即化作三道金、銀、水精。是時，金道當在中央，俠水精道側、銀道側，化作金樹。當於爾時，諸神妙尊天，七日之中皆來聽法。
爾時，世尊與數千萬眾前後圍繞，而為說法，說：「五盛陰苦。云何為五？所謂色、痛、想、行、識。云何為色陰？所謂此四大身，是四大所造色，是謂名為色陰也。
「彼云何名為痛陰？所謂苦痛、樂痛、不苦不樂痛，是謂名為痛陰。
「彼云何名想陰？所謂三世共會，是謂名為想陰。
「彼云何名為行陰？所謂身行、口行、意行，此名行陰。
「彼云何名為識陰？所謂眼、耳、鼻、口、身、意，此名識陰。
「彼云何名為色？所謂色者，寒亦是色，熱亦是色，饑亦是色，渴亦是色。
「云何名為痛？所謂痛者，痛者名覺。為覺何物？覺苦、覺樂、覺不苦不樂，故名為覺也。
「云何名為想？所謂想者，想亦是知
現代漢語譯本：當時，五位國王都聚集兵眾前往世尊所在之處，想要覲見如來和人民大眾。迦毗羅衛的釋迦族也都前往世尊所在之處，以及四部大眾也都前往世尊所在之處，想要見到如來。 那時，臨近第七天的時候，釋提桓因告訴自在天子說：『你現在從須彌山頂到僧伽尸池水邊開闢三條道路，觀看如來不用神足就能到達閻浮提。』 自在天子回答說：『這件事很好，我立刻就辦。』當時，自在天子就化作三條道路，分別是金、銀、水晶。那時，金道在中央，水晶道和銀道在兩側，還化作了金樹。當時，諸位神妙尊天，在七天之中都來聽法。 那時，世尊被數千萬大眾前後圍繞，正在說法，說：『五蘊皆苦。什麼是五蘊？就是色、受、想、行、識。什麼是色蘊？就是這四大組成的身體，以及四大所造的色，這就叫做色蘊。』 『那麼，什麼是受蘊？就是苦受、樂受、不苦不樂受，這就叫做受蘊。』 『那麼，什麼是想蘊？就是三世的共同會合，這就叫做想蘊。』 『那麼，什麼是行蘊？就是身行、口行、意行，這就叫做行蘊。』 『那麼，什麼是識蘊？就是眼、耳、鼻、舌、身、意，這就叫做識蘊。』 『那麼，什麼是色？所謂色，寒冷也是色，炎熱也是色，飢餓也是色，口渴也是色。』 『什麼是受？所謂受，受就是感覺。感覺什麼？感覺苦、感覺樂、感覺不苦不樂，所以叫做感覺。』 『什麼是想？所謂想，想也是一種知覺』
English version: At that time, the five kings all gathered their troops and went to where the World Honored One was, desiring to see the Tathagata and the multitude of people. The Shakyas of Kapilavastu also went to where the World Honored One was, and the four assemblies also went to where the World Honored One was, desiring to see the Tathagata. Then, as the seventh day approached, Shakra, Lord of the Devas, said to the Sovereign Deva: 'Now, from the summit of Mount Sumeru to the water of the Sangkashi Pool, create three roads, and observe how the Tathagata will reach Jambudvipa without using supernatural powers.' The Sovereign Deva replied: 'This is excellent, I will do it immediately.' At that time, the Sovereign Deva transformed three roads of gold, silver, and crystal. At that time, the gold road was in the center, with the crystal road and the silver road on either side, and he also transformed golden trees. At that time, all the wondrous and venerable devas came to listen to the Dharma for seven days. At that time, the World Honored One was surrounded by tens of millions of people, and was expounding the Dharma, saying: 'The five aggregates are suffering. What are the five aggregates? They are form, feeling, perception, mental formations, and consciousness. What is the aggregate of form? It is this body composed of the four great elements, and the form created by the four great elements, this is called the aggregate of form.' 'Then, what is the aggregate of feeling? It is painful feeling, pleasant feeling, and neither painful nor pleasant feeling, this is called the aggregate of feeling.' 'Then, what is the aggregate of perception? It is the common gathering of the three times, this is called the aggregate of perception.' 'Then, what is the aggregate of mental formations? It is bodily action, verbal action, and mental action, this is called the aggregate of mental formations.' 'Then, what is the aggregate of consciousness? It is the eye, ear, nose, tongue, body, and mind, this is called the aggregate of consciousness.' 'Then, what is form? So-called form, cold is also form, heat is also form, hunger is also form, thirst is also form.' 'What is feeling? So-called feeling, feeling is sensation. What is sensed? The sensation of suffering, the sensation of pleasure, the sensation of neither suffering nor pleasure, therefore it is called sensation.' 'What is perception? So-called perception, perception is also a kind of knowing.'
。知青、黃、白、黑，知苦樂，故名為知。
「云何名為行？所謂行者，能有所成，故名為行。為成何等？或成惡行，或成善行，故名為行。
「云何名為識？所謂識，識別是非，亦識諸味，此名為識也。
「諸天子當知，此五盛陰，知三惡道、天道、人道；此五盛陰滅，便知有涅槃之道。」爾時，說此法時，有六萬天人得法眼凈。
爾時，世尊與諸天人說法已，即從坐起，詣須彌山頂，說此偈：
「汝等當勤學， 于佛法聖眾， 當滅死逕路， 如人鉤調象。 若能於此法， 而無懈怠者， 便當盡生死， 無有苦原本。」
爾時，世尊說此偈已，便詣中道。是時，梵天在如來右處銀道側，釋提桓因在水精道側，及諸天人在虛空中散華燒香，作倡伎樂，娛樂如來。
是時，優缽華色比丘尼聞如來今日當至閻浮提僧迦尸池水側，聞已，便生此念：「四部之眾、國王、大臣、國中人民，靡不往者。設我當以常法往者，此非其宜。我今當作轉輪聖王形容，往見世尊。」是時，優缽華色比丘尼還隱其形，作轉輪聖王形，七寶具足。所謂七寶者，輪寶、象寶、馬寶、珠寶、玉女寶、典兵寶、典藏寶，是謂七寶
現代漢語譯本：『知』，是指知曉青、黃、白、黑等顏色，知曉苦與樂，因此稱為『知』。 現代漢語譯本：『行』是什麼意思呢？所謂的『行』，是指能夠有所成就，所以稱為『行』。成就什麼呢？或者成就惡行，或者成就善行，所以稱為『行』。 現代漢語譯本：『識』是什麼意思呢？所謂的『識』，是指能夠識別是非，也能夠識別各種味道，這就稱為『識』。 現代漢語譯本：『諸位天子應當知道，這五蘊能夠知曉三惡道、天道、人道；這五蘊滅盡，便知曉有涅槃之道。』當時，在宣說此法時，有六萬天人獲得了法眼清凈。 現代漢語譯本：當時，世尊為諸天人說法完畢后，就從座位起身，前往須彌山頂，說了這首偈語： 現代漢語譯本：『你們應當勤奮學習，對於佛法和聖眾，應當滅除通往死亡的道路，就像人用鉤子調伏大象一樣。如果能夠對於此法，而不懈怠，就應當能夠了結生死，不再有痛苦的根源。』 現代漢語譯本：當時，世尊說完這首偈語后，就前往中道。這時，梵天在如來右側的銀道旁，釋提桓因在水晶道旁，以及諸天人在虛空中散花燒香，演奏音樂，娛樂如來。 現代漢語譯本：當時，優缽華色比丘尼聽到如來今日將要來到閻浮提僧迦尸池水邊，聽到后，便生起這樣的念頭：『四部大眾、國王、大臣、國內人民，沒有不前往的。如果我以平常的身份前往，這不合適。我現在應當化作轉輪聖王的形象，前去拜見世尊。』當時，優缽華色比丘尼就隱去自己的身形，化作轉輪聖王的形象，七寶具足。所謂的七寶是：輪寶、象寶、馬寶、珠寶、玉女寶、典兵寶、典藏寶，這就是七寶。
English version: 'Knowing' refers to knowing colors like blue, yellow, white, and black, and knowing suffering and joy, hence it is called 'knowing'. English version: What is meant by 'action'? The so-called 'action' refers to being able to achieve something, hence it is called 'action'. What is achieved? Either evil actions or good actions are achieved, hence it is called 'action'. English version: What is meant by 'consciousness'? The so-called 'consciousness' refers to being able to distinguish right from wrong, and also being able to distinguish various tastes, this is called 'consciousness'. English version: 'All you heavenly beings should know that these five aggregates can know the three evil paths, the heavenly path, and the human path; when these five aggregates are extinguished, then one knows the path to Nirvana.' At that time, while this Dharma was being preached, sixty thousand heavenly beings attained the purity of the Dharma eye. English version: At that time, after the World Honored One had finished preaching the Dharma to the heavenly beings, he rose from his seat and went to the summit of Mount Sumeru, and spoke this verse: English version: 'You should diligently study, in the Buddha's Dharma and the Holy Assembly, you should extinguish the path to death, just as a person uses a hook to tame an elephant. If one can be diligent in this Dharma, without laziness, then one should be able to end birth and death, and there will be no root of suffering.' English version: At that time, after the World Honored One had spoken this verse, he went to the middle path. At this time, Brahma was on the silver path to the right of the Tathagata, Shakra was on the crystal path, and the heavenly beings in the void scattered flowers, burned incense, and played music to entertain the Tathagata. English version: At that time, the Bhikkhuni Utpalavarna heard that the Tathagata would be coming to the side of the Sangkashi pond in Jambudvipa today. Upon hearing this, she had this thought: 'The four assemblies, the king, the ministers, and the people of the country, none will not go. If I go in my usual form, it would not be appropriate. I should now transform into the form of a Chakravartin King and go to see the World Honored One.' At that time, the Bhikkhuni Utpalavarna concealed her form and transformed into the form of a Chakravartin King, complete with the seven treasures. The so-called seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the jade maiden treasure, the military officer treasure, and the treasury officer treasure, these are the seven treasures.
。
爾時，尊者須菩提在羅閱城耆阇崛山中，在一山側縫衣裳。是時，須菩提聞世尊今日當來至閻浮里地，四部之眾靡不見者，我今者宜可時往問訊禮拜如來。爾時，尊者須菩提便舍縫衣之業，從坐起，右腳著地。是時，彼復作是念：「此如來形，何者是世尊？為是眼、耳、鼻、口、身、意乎？往見者復是地、水、火、風種乎？一切諸法皆悉空寂，無造、無作，如世尊所說偈言：
「『若欲禮佛者， 及諸最勝者， 陰持入諸種， 皆悉觀無常。 曩昔過去佛， 及以當來者， 如今現在佛， 此皆悉無常。 若欲禮佛者， 過去及當來， 說于現在中， 當觀于空法。 若欲禮佛者， 過去及當來， 現在及諸佛， 當計于無我。』
「此中無我、無命、無人、無造作，亦無形容，有教、有授者，諸法皆悉空寂。何者是我？我者無主。我今歸命真法之聚。」爾時，尊者須菩提還坐縫衣。
是時，優缽華色比丘尼作轉輪聖王形，七寶導從至世尊所。是時，五國王遙見轉輪聖王來，歡喜踴躍，不能自勝，自相謂言：「甚奇！甚特！世間出二珍寶，如來、轉輪聖王。」
爾時，世尊將數萬天人從須彌山頂來，至池水側
現代漢語譯本：當時，尊者須菩提在羅閱城的耆阇崛山中，在一處山側縫製衣裳。這時，須菩提聽到世尊今日將要來到閻浮里地，四部大眾沒有不瞻仰的，心想我應該及時前去問候禮拜如來。於是，尊者須菩提便放下縫衣的工作，從座位起身，右腳踏地。這時，他又想到：『這如來的形體，哪個才是世尊呢？是眼、耳、鼻、口、身、意嗎？前去見到的又是地、水、火、風這些元素嗎？一切諸法都是空寂的，沒有造作，正如世尊所說的偈語：』 『如果想要禮拜佛，以及那些最殊勝的，陰、持、入、諸種，都要觀察其無常。過去的佛，以及將來的佛，還有現在的佛，這些都是無常的。如果想要禮拜佛，過去和將來的佛，在現在中說，應當觀察空法。如果想要禮拜佛，過去和將來的佛，現在和諸佛，應當視為無我。』 『這裡沒有我、沒有命、沒有人、沒有造作，也沒有形容，有教導、有傳授的，諸法都是空寂的。哪個是我呢？我沒有主宰。我現在歸命于真法的聚集。』這時，尊者須菩提又坐下繼續縫衣。 這時，優缽華色比丘尼化作轉輪聖王的形象，帶著七寶隨從來到世尊所在之處。這時，五位國王遠遠看見轉輪聖王前來，歡喜雀躍，難以自持，互相說道：『真是奇特！真是稀有！世間出現了兩件珍寶，如來和轉輪聖王。』 這時，世尊帶領數萬天人從須彌山頂下來，來到池水邊。
English version: At that time, the venerable Subhuti was in Mount Gridhrakuta in Rajagriha, sewing clothes on a mountainside. Then, Subhuti heard that the World Honored One would come to Jambudvipa today, and that all four assemblies would see him. He thought, 'I should go now to greet and pay homage to the Tathagata.' So, the venerable Subhuti put aside his sewing, rose from his seat, and placed his right foot on the ground. Then, he thought again: 'This form of the Tathagata, which one is the World Honored One? Is it the eye, ear, nose, mouth, body, or mind? What I go to see, is it the elements of earth, water, fire, and wind? All dharmas are empty and still, without creation or action, as the World Honored One said in the verse:' 'If one wishes to worship the Buddha, and all the most excellent ones, the aggregates, the bases, the elements, all should be seen as impermanent. The Buddhas of the past, and those of the future, and the Buddhas of the present, all these are impermanent. If one wishes to worship the Buddha, the past and the future, spoken of in the present, one should contemplate the emptiness of dharmas. If one wishes to worship the Buddha, the past and the future, the present and all Buddhas, one should consider them as without self.' 'Here there is no self, no life, no person, no creation, nor any form. There are teachings and transmissions, but all dharmas are empty and still. Which one is 'I'? 'I' has no master. I now take refuge in the gathering of true dharma.' Then, the venerable Subhuti sat down again and continued sewing. At that time, the Bhikkhuni Utpalavarna transformed herself into the form of a Chakravartin King, with seven treasures following her, and went to where the World Honored One was. Then, five kings saw the Chakravartin King coming from afar, and were overjoyed, unable to contain themselves. They said to each other, 'How marvelous! How extraordinary! Two treasures have appeared in the world, the Tathagata and the Chakravartin King.' At that time, the World Honored One led tens of thousands of devas from the summit of Mount Sumeru, and came to the side of the pond.
。是時，世尊舉足蹈地，此三千大千世界六變震動。是時，化轉輪聖王漸漸至世尊所，諸小國王及人民之類各各避之。是時，化聖王覺知以近世尊，還複本形，作比丘尼禮世尊足。五王見已，各自稱怨，自相謂言：「我等今日極有所失，我等先應見如來，然今此比丘尼先見之。」
是時，比丘尼至世尊所，頭面禮足，而白佛言：「我今禮最勝尊，今日先得覲省，我優缽花色比丘尼是如來弟子。」
爾時，世尊與彼比丘尼而說偈言：
「善業以先禮， 最初無過者， 空無解脫門， 此是禮佛義。 若欲禮佛者， 當來及過去， 當觀空無法， 此名禮佛義。」
是時，五王及人民之眾不可稱計，往至世尊所，各自稱名。「我是迦尸國王波斯匿。」「我是拔嗟國王，名曰優填。」「我是五都人民之主，名曰惡生。」「我是南海之主，名優陀延。」「我是摩竭國頻毗娑羅王。」爾時，十一那術人民運集，及四部之眾，最尊長者，千二百五十人往至世尊所，頭面禮足，在一面立
現代漢語譯本：當時，世尊舉起腳踩在地上，這三千大千世界發生了六種震動。當時，化現的轉輪聖王漸漸來到世尊所在之處，各個小國王和人民都紛紛避讓。當時，化現的聖王覺察到已經接近世尊，便恢復了本來的形貌，作為比丘尼向世尊行禮。五位國王看到后，各自抱怨，互相說道：『我們今天真是太失策了，我們應該先見到如來，然而現在這位比丘尼卻先見到了。』 當時，比丘尼來到世尊面前，頭面觸地禮拜，然後對佛說：『我今天禮拜最尊貴的您，今天有幸先得覲見，我優缽花色比丘尼是如來的弟子。』 這時，世尊對那位比丘尼說了偈語： 『以善業先禮，最初無過錯的人，空無解脫之門，這才是禮佛的真義。如果想要禮拜佛，無論是過去、現在還是未來，都應當觀想空無的法，這才是禮佛的真義。』 當時，五位國王和數不清的人民大眾，都來到世尊所在之處，各自報上自己的名字。『我是迦尸國的國王波斯匿。』『我是拔嗟國的國王，名叫優填。』『我是五都人民的主人，名叫惡生。』『我是南海的主人，名叫優陀延。』『我是摩竭國的頻毗娑羅王。』當時，十一那術的人民聚集，以及四部大眾，最尊貴的長老，一千二百五十人來到世尊所在之處，頭面觸地禮拜，然後站在一旁。
English version: At that time, the World Honored One lifted his foot and stepped on the ground, and this three-thousand great thousand world shook in six ways. At that time, the transformed Wheel-Turning Sage King gradually approached where the World Honored One was, and the various small kings and people all moved aside. At that time, the transformed Sage King, realizing that he was close to the World Honored One, reverted to his original form, and as a Bhikkhuni, paid homage to the World Honored One's feet. The five kings, upon seeing this, each complained, saying to one another, 'We have truly missed out today. We should have seen the Tathagata first, but now this Bhikkhuni has seen him first.' At that time, the Bhikkhuni came before the World Honored One, bowed her head to the ground in reverence, and then said to the Buddha, 'Today I pay homage to the most honored one, and today I am fortunate to have the first audience. I, the Bhikkhuni Utpalavarna, am a disciple of the Tathagata.' At this time, the World Honored One spoke these verses to that Bhikkhuni: 'With good deeds, one first pays homage, the first one without fault, the gate of emptiness and liberation, this is the true meaning of paying homage to the Buddha. If one wishes to pay homage to the Buddha, whether in the past, present, or future, one should contemplate the emptiness of all dharmas, this is the true meaning of paying homage to the Buddha.' At that time, the five kings and countless people all came to where the World Honored One was, each announcing their names. 'I am King Pasenadi of Kashi.' 'I am King Udayana of Vatsa.' 'I am the ruler of the people of the five cities, named Akasasena.' 'I am the ruler of the Southern Sea, named Udayana.' 'I am King Bimbisara of Magadha.' At that time, the people of eleven nayutas gathered, along with the four assemblies, the most honored elders, one thousand two hundred and fifty people, came to where the World Honored One was, bowed their heads to the ground in reverence, and then stood to one side.
。
爾時，優填王手執牛頭栴檀像，並以偈向如來說：
「我今欲所問， 慈悲護一切， 作佛形像者， 為得何等福？」
爾時，世尊復以偈報曰：
「大王今聽之， 少多演其義， 作佛形像者， 今當粗說之。 眼根初不壞， 后得天眼視， 白黑而分明， 作佛形像德。 形體當完具， 意正不迷惑， 勢力倍常人， 造佛形像者。 終不墮惡趣， 終輒生天上， 于彼作天王， 造佛形像福。 余福不可計， 其福不思議， 名聞遍四遠， 造佛形像福。
「善哉！善哉！大王！多所饒益，天、人蒙祐。」
爾時，優填王極懷歡悅，不能自勝。
爾時，世尊與四部眾及與五王演說妙論，所謂論者：施論、戒論、生天之論，欲不凈想，漏為大患，出要為妙。爾時，世尊以知四部之眾心開意解，諸佛世尊常所說法：苦、習、盡、道，盡與彼說之。爾時，坐上天及人民六萬餘人，諸塵垢盡，得法眼凈。
爾時，五王白世尊言：「此處福妙最是神地，如來始從兜術天來下至此說法，今欲建立此處，使永存不朽。」
世尊告曰：「汝等五王，於此處造立神寺，長夜受福，終不朽敗
現代漢語譯本 當時，優填王手持牛頭旃檀佛像，並用偈語向佛陀說道： 『我今天想請問，慈悲護佑一切的佛陀， 塑造佛像的人，會得到什麼樣的福報呢？』 當時，世尊也用偈語回答說： 『大王您請聽，我將略微講述其中的含義， 塑造佛像的人，我現在將粗略地說一下。 他們的眼根最初不會損壞，之後會得到天眼， 能清楚地分辨黑白，這是塑造佛像的功德。 他們的形體將完整無缺，心意端正不迷惑， 力量會超過常人，這是塑造佛像的人所得到的。 他們最終不會墮入惡道，最終會往生到天上， 在那裡成為天王，這是塑造佛像的福報。 其餘的福報不可計數，其福報不可思議， 名聲將傳遍四方，這是塑造佛像的福報。 『太好了！太好了！大王！您做了很多有益的事情，天人和眾生都蒙受了恩惠。』 當時，優填王非常高興，無法抑制自己的喜悅。 當時，世尊與四部弟子以及五位國王宣講了精妙的佛法，所講的內容包括：佈施的道理、持戒的道理、往生天界的道理，以及慾望是不清凈的，煩惱是巨大的禍患，解脫才是最美好的。當時，世尊知道四部弟子的心意已經開悟，就為他們宣講了諸佛世尊常說的：苦、集、滅、道四聖諦。當時，在座的天人和民眾有六萬多人，他們的塵垢都已清除，獲得了清凈的法眼。 當時，五位國王對世尊說：『這裡是福德最殊勝的神聖之地，如來從兜率天降臨到這裡說法，現在我們想在這裡建立寺廟，使之永遠存在，不會朽壞。』 世尊告訴他們說：『你們五位國王，在這裡建造寺廟，將長久地享受福報，永遠不會朽壞。』
English version At that time, King Udayana, holding a statue of the Buddha made of sandalwood, addressed the Buddha in verse: 'I now wish to ask, O compassionate one who protects all, What merit does one gain by making an image of the Buddha?' Then, the World-Honored One replied in verse: 'Great King, listen now, I will briefly explain its meaning, Those who make an image of the Buddha, I will now roughly describe. Their eye faculties will not initially be damaged, and later they will gain divine vision, Clearly distinguishing black and white, this is the virtue of making a Buddha image. Their bodies will be complete and whole, their minds upright and not confused, Their strength will surpass that of ordinary people, this is what those who make Buddha images obtain. They will ultimately not fall into evil realms, and will ultimately be reborn in the heavens, There they will become heavenly kings, this is the merit of making a Buddha image. The remaining merits are countless, their merit is inconceivable, Their fame will spread far and wide, this is the merit of making a Buddha image. 'Excellent! Excellent! Great King! You have done much that is beneficial, and gods and humans have received blessings.' At that time, King Udayana was extremely joyful, unable to contain his happiness. At that time, the World-Honored One, with the fourfold assembly and the five kings, expounded the wonderful Dharma, including the teachings on giving, the teachings on precepts, the teachings on rebirth in the heavens, the impurity of desire, the great suffering of defilements, and the excellence of liberation. At that time, the World-Honored One, knowing that the minds of the fourfold assembly were open and enlightened, explained to them the Four Noble Truths, which the Buddhas always teach: suffering, its origin, its cessation, and the path. At that time, more than sixty thousand gods and people in the assembly had their defilements removed and obtained the pure Dharma eye. At that time, the five kings said to the World-Honored One, 'This place is the most auspicious and sacred ground. The Tathagata came down from the Tusita Heaven to teach here. Now we wish to establish a temple here, so that it may exist forever and not decay.' The World-Honored One told them, 'You five kings, by building a temple here, you will receive blessings for a long time, and it will never decay.'
。」
諸王報曰：「當云何造立神寺？」
爾時，世尊申右手，從地中出迦葉如來寺，視五王而告之曰：「欲作神寺者，當以此為法。」
爾時，五王即于彼處起大神寺。
爾時，世尊告諸比丘：「諸過去恒沙如來翼從多少，亦如今日而無有異。正使當來諸佛世尊翼從多少，亦如今日而無有異。今此經名游天法本。如是，諸比丘！當作是學。」
爾時，四部之眾及五國王聞佛所說，歡喜奉行。
增壹阿含經卷第二十八 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第二十九
東晉罽賓三藏瞿曇僧伽提婆譯
六重品第三十七之一
（一）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「汝當思念六重之法，敬之、重之、執在心懷，無令忘失。云何為六？於是，比丘！身行念慈，如鏡視其形，可敬、可貴，無令忘失。
「複次，口行念慈，意行念慈，可敬、可貴，無令忘失。
「複次，得法利之具，能與諸梵行者共之，亦無吝想，此法可敬、可貴，無令忘失
現代漢語譯本 諸位國王稟告說：『應當如何建造寺廟呢？』 當時，世尊伸出右手，從地中顯現出迦葉如來的寺廟，看著五位國王告訴他們說：『想要建造寺廟的人，應當以此為範本。』 當時，五位國王就在那個地方建造了宏偉的寺廟。 當時，世尊告訴各位比丘：『過去恒河沙數如來的隨從人數多少，也像今天一樣沒有差別。即使是未來諸佛世尊的隨從人數多少，也像今天一樣沒有差別。這部經名為《游天法本》。各位比丘！應當這樣學習。』 當時，四部大眾和五位國王聽聞佛所說，歡喜地奉行。 《增一阿含經》卷第二十八 大正藏第 02 冊 No. 0125 《增一阿含經》
《增一阿含經》卷第二十九
東晉罽賓三藏瞿曇僧伽提婆譯
六重品第三十七之一
（一）
我聽聞是這樣：
一時，佛在舍衛國祇樹給孤獨園。
當時，世尊告訴各位比丘：『你們應當思念六重之法，尊敬它、重視它、牢記在心，不要讓它遺忘。什麼是六重呢？各位比丘！身體的行為要懷著慈愛之心，就像照鏡子一樣看待自己的行為，要尊敬它、珍視它，不要讓它遺忘。 『其次，口頭的行為要懷著慈愛之心，意念的行為要懷著慈愛之心，要尊敬它、珍視它，不要讓它遺忘。 『其次，得到法利之物，能夠與各位梵行者共同分享，也沒有吝嗇的想法，這種法是值得尊敬、值得珍視的，不要讓它遺忘。
English version The kings reported, 'How should we build the temple?' At that time, the World Honored One extended his right hand, and from the ground emerged the temple of Kashyapa Tathagata. He looked at the five kings and told them, 'Those who wish to build a temple should take this as their model.' At that time, the five kings built a magnificent temple at that place. At that time, the World Honored One told the bhikkhus, 'The number of followers of the past Tathagatas, as numerous as the sands of the Ganges, was no different from today. Even the number of followers of the future Buddhas, the World Honored Ones, will be no different from today. This sutra is called 'The Fundamental Dharma of Traveling in the Heavens.' Thus, bhikkhus, you should learn in this way.' At that time, the four assemblies and the five kings, having heard what the Buddha said, joyfully practiced it. 'Ekottara Agama Sutra', Scroll 28 Taisho Tripitaka Volume 02, No. 0125, 'Ekottara Agama Sutra'
'Ekottara Agama Sutra', Scroll 29
Translated by the Tripitaka Master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty
Chapter 37, 'The Sixfold', Part One
(1)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti.
At that time, the World Honored One told the bhikkhus, 'You should contemplate the sixfold dharma, respect it, value it, and keep it in your hearts, not letting it be forgotten. What are the six? Bhikkhus, your bodily actions should be with loving-kindness, like looking at your form in a mirror, it should be respected and valued, not letting it be forgotten.' 'Furthermore, your verbal actions should be with loving-kindness, and your mental actions should be with loving-kindness, they should be respected and valued, not letting them be forgotten.' 'Furthermore, when you obtain things that are beneficial to the Dharma, you should be able to share them with all those who practice the Brahma-faring, without any thought of stinginess. This dharma is worthy of respect and value, not letting it be forgotten.'
。
「複次，諸有禁戒不朽、不敗，極為完具，而無缺漏，智者之所貴；復欲使此戒分佈與人，使同其味；此法可敬、可貴，無令忘失。
「複次，正見賢聖得出要；如是之見，欲與諸梵行者共同此法，亦可敬、可貴，無令忘失。
「是謂，比丘！有此六重之法，可敬、可貴，無令忘失。是故，諸比丘！常當修行身、口、意行，設得利養之具，當念分佈，莫起貪想。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（二）
聞如是：
一時，佛在阿耨達泉與大比丘眾五百人俱。斯是羅漢，三達、六通神足自在，心無所畏，唯除一比丘，阿難是也。
爾時，世尊坐金蓮華，七寶為莖，及五百比丘各各坐寶蓮華。爾時，阿耨達龍王至世尊所，頭面禮足，在一面住。
爾時，龍王遍觀聖眾已，白世尊曰：「我今觀此眾中，空缺不具，無尊者舍利弗，惟愿世尊遣一比丘喚舍利弗使來。」
爾時，舍利弗在祇洹精舍，補納故衣。爾時，世尊告目連曰：「汝至舍利弗所，語舍利弗云：『阿耨達龍王欲得相見。』」
目連報曰：「如是
現代漢語譯本： 『再者，那些戒律不朽、不敗，極其完備，沒有缺失，是智者所珍視的；又想把這戒律傳播給他人，使他們也體會到其中的滋味；這種法是值得尊敬、值得珍貴的，不要讓它被遺忘。 『再者，正確的見解是賢聖之人得以解脫的關鍵；這樣的見解，想要與所有修行梵行的人共同分享，也是值得尊敬、值得珍貴的，不要讓它被遺忘。 『這就是，比丘們！有這六種重要的法，值得尊敬、值得珍貴，不要讓它被遺忘。因此，各位比丘！應當經常修行身、口、意三方面的行為，如果得到供養的物品，應當想著分給他人，不要產生貪婪的想法。各位比丘！應當這樣學習。』 當時，眾比丘聽了佛的教誨，歡喜地奉行。 （二） 我聽聞是這樣的： 一時，佛陀在阿耨達泉，與五百位大比丘在一起。這些比丘都是阿羅漢，具有三明、六神通，神足自在，心中無所畏懼，只有一位比丘例外，那就是阿難。 當時，世尊坐在金蓮花上，蓮花的莖是七寶所制，五百位比丘也各自坐在寶蓮花上。這時，阿耨達龍王來到世尊面前，頭面頂禮佛足，站在一旁。 這時，龍王環顧聖眾之後，對世尊說：『我今天觀察這個僧團，發現有所缺失，沒有尊者舍利弗，希望世尊派遣一位比丘去請舍利弗前來。』 當時，舍利弗在祇洹精舍，正在縫補舊衣服。這時，世尊告訴目連說：『你到舍利弗那裡，告訴舍利弗說：『阿耨達龍王想要見你。』 目連回答說：『是的，世尊。』
English version: 'Furthermore, those precepts that are imperishable, uncorrupted, extremely complete, and without flaw, are valued by the wise; and one wishes to distribute these precepts to others, so that they may share in their flavor; this Dharma is worthy of respect and precious, do not let it be forgotten.' 'Furthermore, right view is the key for the noble ones to attain liberation; such a view, one wishes to share with all those practicing the holy life, is also worthy of respect and precious, do not let it be forgotten.' 'These are, bhikkhus! These six important Dharmas, worthy of respect and precious, do not let them be forgotten. Therefore, bhikkhus! You should always cultivate the actions of body, speech, and mind, and if you receive offerings, you should think of distributing them to others, do not give rise to greedy thoughts. Bhikkhus! You should learn in this way.' At that time, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them. (Two) Thus have I heard: At one time, the Buddha was at Anavatapta Lake, together with five hundred great bhikkhus. These bhikkhus were all Arhats, possessing the three knowledges, the six supernormal powers, and the freedom of spiritual power, with no fear in their hearts, except for one bhikkhu, who was Ananda. At that time, the World Honored One was sitting on a golden lotus flower, the stem of which was made of seven treasures, and the five hundred bhikkhus were each sitting on a jeweled lotus flower. At this time, the Dragon King Anavatapta came to the World Honored One, bowed his head to the Buddha's feet, and stood to one side. At this time, the Dragon King, having surveyed the holy assembly, said to the World Honored One: 'Today, I observe this assembly and find it incomplete, without the Venerable Sariputra. I wish that the World Honored One would send a bhikkhu to summon Sariputra to come here.' At that time, Sariputra was in the Jeta Grove Monastery, mending old clothes. At this time, the World Honored One said to Maudgalyayana: 'Go to Sariputra, and tell Sariputra: 'The Dragon King Anavatapta wishes to see you.' Maudgalyayana replied: 'Yes, World Honored One.'
。世尊！」
是時，尊者大目連如人屈伸臂頃，往至祇洹精舍舍利弗所，語舍利弗言：「如來有教云：『阿耨達龍王欲得相見。』」
舍利弗報曰：「汝並在前，吾后當往。」
目連報曰：「一切聖眾及阿耨達龍王遲想尊顏，欲得相見，唯愿時赴，勿輕時節。」
舍利弗報曰：「汝先至彼，吾后當往。」
是時，目連復重語曰：「云何，舍利弗！神足之中能勝吾乎？然今先遣使在前耶？若舍利弗不時起者，吾當捉臂將詣彼泉。」
是時，舍利弗便作是念曰：「目連方便試弄吾耳。」
爾時，尊者舍利弗躬解竭支帶，語目連曰：「設汝神足第一者，今舉此帶使離於地，然後捉吾臂將詣阿耨達泉。」
是時，目連作是念：「今舍利弗復輕弄我，將欲相試乎？今解帶在地云：『能舉者然後捉吾臂將詣泉所。』」是時，目連復作是想：「此必有因，事不苦爾。」即時，申手而取帶舉，然不能使帶移動如毫釐許。是時，目連盡其力勢移此帶，不能使動。是時，舍利弗取此帶繫著閻浮樹枝。是時，尊者目連盡其神力，欲舉此帶，終不能移，當舉此帶時，此閻浮地大振動。
爾時，舍利弗便作是念：「目連比丘尚能使此閻浮地動，何況此帶？我今當持此帶繫著二天下
現代漢語譯本：『世尊！』 這時，尊者大目犍連像人屈伸手臂那樣快，到了祇洹精舍舍利弗那裡，告訴舍利弗說：『如來有教導說：「阿耨達龍王想要見你。」』 舍利弗回答說：『你先去，我隨後就到。』 目犍連回答說：『所有聖眾和阿耨達龍王都渴望見到您的尊顏，希望您及時前往，不要耽誤時間。』 舍利弗回答說：『你先到那裡，我隨後就到。』 這時，目犍連又重複說道：『怎麼，舍利弗！在神足方面你能勝過我嗎？現在要先派使者在前面嗎？如果舍利弗不及時起身，我就要抓住你的手臂帶你到那個泉水邊。』 這時，舍利弗便這樣想：『目犍連是想用這種方式來戲弄我。』 那時，尊者舍利弗親自解下腰帶，對目犍連說：『假設你的神足第一，現在舉起這條腰帶使它離開地面，然後抓住我的手臂帶我到阿耨達泉。』 這時，目犍連這樣想：『現在舍利弗又在輕視戲弄我，想要試探我嗎？現在解下腰帶放在地上說：「能舉起來的，然後抓住我的手臂帶我到泉水邊。」』這時，目犍連又這樣想：『這其中必有原因，事情不會這麼簡單。』隨即，伸出手去拿腰帶舉起，卻不能使腰帶移動哪怕一絲一毫。這時，目犍連用盡全力移動這條腰帶，也不能使它動一下。這時，舍利弗拿起這條腰帶繫在閻浮樹的樹枝上。這時，尊者目犍連用盡他的神力，想要舉起這條腰帶，最終也不能移動，當舉起這條腰帶時，這閻浮地都劇烈震動。 那時，舍利弗便這樣想：『目犍連比丘尚且能使這閻浮地動搖，何況這條腰帶？我現在應當把這條腰帶繫在二天下。』
English version: 『Venerable One!』 At that time, the venerable Mahāmaudgalyāyana, as quickly as a person extends or retracts their arm, went to where Śāriputra was at the Jeta Grove Monastery and said to Śāriputra, 『The Tathāgata has instructed that the Dragon King Anavatapta wishes to see you.』 Śāriputra replied, 『You go ahead, I will come later.』 Mahāmaudgalyāyana replied, 『All the noble assembly and the Dragon King Anavatapta are eagerly awaiting to see your venerable face, I wish you would go promptly and not delay.』 Śāriputra replied, 『You go there first, I will come later.』 At that time, Mahāmaudgalyāyana repeated, 『How is it, Śāriputra! Are you superior to me in supernatural powers? Is it that you are sending a messenger ahead now? If Śāriputra does not rise promptly, I will grab your arm and take you to that spring.』 At that time, Śāriputra thought, 『Mahāmaudgalyāyana is trying to tease me.』 Then, the venerable Śāriputra personally untied his belt and said to Mahāmaudgalyāyana, 『If you are the foremost in supernatural powers, now lift this belt and make it leave the ground, then grab my arm and take me to the Anavatapta spring.』 At that time, Mahāmaudgalyāyana thought, 『Now Śāriputra is again belittling and teasing me, wanting to test me? Now he has untied the belt and placed it on the ground, saying, 「Whoever can lift it, then grab my arm and take me to the spring.」』 At that time, Mahāmaudgalyāyana again thought, 『There must be a reason for this, things are not so simple.』 Immediately, he reached out and took the belt to lift it, but could not make the belt move even a hair's breadth. At that time, Mahāmaudgalyāyana exerted all his strength to move the belt, but could not make it budge. At that time, Śāriputra took the belt and tied it to a branch of the Jambū tree. At that time, the venerable Mahāmaudgalyāyana exerted all his supernatural power, wanting to lift the belt, but ultimately could not move it. When he tried to lift the belt, the Jambū land greatly shook. Then, Śāriputra thought, 『The monk Mahāmaudgalyāyana can even make this Jambū land shake, what about this belt? I should now tie this belt to the two worlds.』
。爾時，目連亦復舉之；繫著三天下、四天下，亦能舉之，如舉輕衣。」是時，舍利弗復作是念：「目連比丘堪任舉四天下，而不足言，我今持此帶，繫著須彌山腹。」是時，目連復能動此須彌山及四天王宮，三十三天宮皆悉動搖。是時，舍利弗復以此帶系千世界。是時，目連亦能使動。時，舍利弗復以此帶系二千世界、三千世界，亦復能動。是時，天地大動，唯有如來坐阿耨達泉而不移動，猶如力士弄于樹葉而無疑難。
是時，阿耨達龍王白世尊言：「今此天地何故振動？」
爾時，世尊具與龍王說此本緣，龍王白佛：「此二人神力何者最勝？」
世尊告曰：「舍利弗比丘神力最大。」
龍王白佛言：「世尊前記言：『目連比丘神足第一，無過是者。』」
世尊告曰：「龍王當知，有四神足。云何為四？自在三昧神力、精進三昧神力、心三昧神力、試三昧神力。是謂，龍王！有此四神足之力。若有比丘、比丘尼有此四神力者，親近修行而不放舍者，此則神力第一。」
阿耨達龍王白佛：「目連比丘不得此四神足乎？」
世尊告曰：「目連比丘亦得此四神足之力，親近修行，初不放舍。然目連比丘欲住壽至劫，亦復能辦。然舍利弗所入三昧，目連比丘不知名字
現代漢語譯本：當時，目連也再次舉起這條帶子；將它繫在三天下、四天下，也能舉起來，就像舉起一件輕薄的衣服一樣。這時，舍利弗又這樣想：『目連比丘能夠舉起四天下，這沒什麼可說的，我現在用這條帶子，繫在須彌山的山腹。』這時，目連又能使這座須彌山和四天王宮、三十三天宮都搖動起來。這時，舍利弗又用這條帶子繫住一千個世界。這時，目連也能使它們搖動。當時，舍利弗又用這條帶子繫住二千個世界、三千個世界，也能使它們搖動。這時，天地劇烈震動，只有如來坐在阿耨達泉邊而不動搖，就像力士玩弄樹葉一樣輕鬆自如。 這時，阿耨達龍王問世尊說：『現在這天地為什麼震動？』 當時，世尊詳細地向龍王說明了事情的來龍去脈，龍王問佛：『這兩個人的神力誰最厲害？』 世尊告訴他說：『舍利弗比丘的神力最大。』 龍王對佛說：『世尊您之前說過：『目連比丘的神足第一，沒有人能超過他。』 世尊告訴他說：『龍王應當知道，有四種神足。哪四種呢？自在三昧神力、精進三昧神力、心三昧神力、試三昧神力。這就是，龍王！這四種神足的力量。如果有比丘、比丘尼擁有這四種神力，並且親近修行而不放棄，那麼他的神力就是第一。』 阿耨達龍王問佛：『目連比丘沒有得到這四種神足嗎？』 世尊告訴他說：『目連比丘也得到了這四種神足的力量，親近修行，從不放棄。而且目連比丘想要住世到劫末，也能做到。然而舍利弗所入的三昧，目連比丘不知道它的名字。』
English version: At that time, Maudgalyayana also lifted it again; tying it to the three worlds and four worlds, he could also lift it, just like lifting a light garment. At this time, Shariputra thought again: 'Maudgalyayana Bhikshu can lift the four worlds, which is nothing to speak of. Now I will use this belt to tie it to the belly of Mount Sumeru.' At this time, Maudgalyayana was also able to shake Mount Sumeru, the palaces of the Four Heavenly Kings, and the palaces of the Thirty-three Heavens. At this time, Shariputra again tied this belt to a thousand worlds. At this time, Maudgalyayana was also able to make them shake. At that time, Shariputra again tied this belt to two thousand worlds and three thousand worlds, and was also able to make them shake. At this time, the heavens and the earth shook violently, only the Tathagata sat by the Anavatapta Lake without moving, just like a strong man playing with a leaf with ease. At this time, the Dragon King Anavatapta asked the World Honored One: 'Why is the heaven and earth shaking now?' At that time, the World Honored One explained the whole story to the Dragon King in detail. The Dragon King asked the Buddha: 'Whose divine power is the most powerful between these two people?' The World Honored One told him: 'Shariputra Bhikshu's divine power is the greatest.' The Dragon King said to the Buddha: 'World Honored One, you said before: 'Maudgalyayana Bhikshu's divine feet are the first, and no one can surpass him.' The World Honored One told him: 'Dragon King, you should know that there are four kinds of divine feet. What are the four? The divine power of Samadhi of Freedom, the divine power of Samadhi of Diligence, the divine power of Samadhi of Mind, and the divine power of Samadhi of Trial. These are, Dragon King! The power of these four divine feet. If there are Bhikshus or Bhikshunis who possess these four divine powers, and practice them diligently without giving up, then their divine power is the first.' The Dragon King Anavatapta asked the Buddha: 'Did Maudgalyayana Bhikshu not obtain these four divine feet?' The World Honored One told him: 'Maudgalyayana Bhikshu also obtained the power of these four divine feet, practicing diligently, never giving up. Moreover, Maudgalyayana Bhikshu can also live until the end of the kalpa if he wishes. However, the Samadhi that Shariputra enters, Maudgalyayana Bhikshu does not know its name.'
。」
是時，尊者舍利弗復作是念：「三千大千剎土，目連皆能移轉，蠕蟲死者不可稱計，然我躬自聞：『如來座者不可移動。』我今可以此帶繫著如來座所。」是時，目連復以神足而舉此帶，然不能動。時，目連生此念：「非我于神足退乎？今舉此帶而不能動。我今往詣世尊所，而問此義。」
爾時，目連舍此帶已，即以神足至世尊所，遙見舍利弗在如來前坐，見已，目連復作是念：「世尊弟子神足第一，無出我者，然我不如舍利弗乎？」爾時，目連白佛言：「我將不于神足退乎？所以然者，我先發祇洹精舍，然後舍利弗發，今舍利弗比丘先在如來前坐。」
佛言：「汝不于神足有退，但舍利弗所入神足三昧之法，汝所不解。所以然者，舍利弗比丘智慧無有量，心得自在，不如舍利弗從心也；舍利弗心神足得自在。若舍利弗比丘心所念法，即得自在。」大目連即時默然。
是時，阿耨達龍王歡喜踴躍，不能自勝：「今舍利弗比丘極有神力，不可思議，所入三昧，目連比丘而不知名字。」爾時，世尊與阿耨達龍王說微妙之法，勸令歡喜，即于彼說戒。清旦，將諸比丘僧，還詣舍衛國祇樹給孤獨園。
爾時，諸比丘自相謂言：「世尊口自記：『我聲聞中神足第一者，目連比丘是也
現代漢語譯本 當時，尊者舍利弗又這樣想：『三千大千世界，目連都能移動，被他移動而死去的蠕蟲數量不可計數，但我親自聽到：『如來的座位是不可移動的。』我現在可以用這條帶子繫住如來的座位。』當時，目連又用神足通舉起這條帶子，卻不能移動。這時，目連產生這樣的想法：『難道我的神足通退步了嗎？現在舉這條帶子都不能動。我應該去世尊那裡，問問這是什麼原因。』 這時，目連放下帶子，立即用神足通來到世尊那裡，遠遠看見舍利弗坐在如來面前。看到后，目連又想：『世尊的弟子中神足通第一的，沒有超過我的，難道我不如舍利弗嗎？』這時，目連對佛說：『難道我的神足通退步了嗎？為什麼呢？我先從祇洹精舍出發，然後舍利弗才出發，現在舍利弗比丘卻先坐在如來面前。』 佛說：『你的神足通沒有退步，只是舍利弗所入的神足三昧之法，你還不瞭解。為什麼呢？舍利弗比丘的智慧是無限的，心能自在，不如舍利弗隨心所欲；舍利弗的心神足通已經達到自在的境界。如果舍利弗比丘心中所想的法，就能立即自在。』大目連當時就沉默了。 這時，阿耨達龍王歡喜雀躍，不能自已：『現在舍利弗比丘的神力真是太強大了，不可思議，他所入的三昧，目連比丘竟然連名字都不知道。』這時，世尊為阿耨達龍王宣說微妙的佛法，勸他歡喜，並在那裡為他授戒。清晨，帶領眾比丘僧，返回舍衛國的祇樹給孤獨園。 這時，眾比丘互相議論說：『世尊親口說過：『我的聲聞弟子中神足通第一的，是目連比丘。』
English version At that time, the Venerable Sariputra again thought, 'Maudgalyayana can move the three thousand great thousand worlds, and the number of worms that die from being moved by him is countless, but I have personally heard: 『The Tathagata's seat cannot be moved.』 I can now use this belt to tie the Tathagata's seat.' At that time, Maudgalyayana again used his supernatural power to lift the belt, but he could not move it. At this time, Maudgalyayana had this thought: 'Has my supernatural power declined? Now I can't even move this belt. I should go to the World Honored One and ask what the reason is.' At this time, Maudgalyayana put down the belt and immediately used his supernatural power to go to the World Honored One. From afar, he saw Sariputra sitting in front of the Tathagata. After seeing this, Maudgalyayana thought again: 'Among the World Honored One's disciples, the one with the greatest supernatural power is none other than me, could it be that I am inferior to Sariputra?' At this time, Maudgalyayana said to the Buddha: 'Has my supernatural power declined? Why is it that I left the Jetavana Monastery first, and then Sariputra left, but now Sariputra is sitting in front of the Tathagata first?' The Buddha said, 'Your supernatural power has not declined, but you do not understand the Dharma of the Samadhi of supernatural power that Sariputra has entered. Why is that? Sariputra's wisdom is immeasurable, his mind is free, and he is not inferior to Sariputra in following his heart; Sariputra's mind and supernatural power have reached a state of freedom. If Sariputra thinks of a Dharma in his mind, he can immediately be free.' Mahamaugalyayana was silent at that time. At this time, the Dragon King Anavatapta was overjoyed and could not contain himself: 'Now Sariputra's supernatural power is truly great, inconceivable, and the Samadhi he has entered, Maudgalyayana does not even know the name of it.' At this time, the World Honored One spoke the subtle Dharma to the Dragon King Anavatapta, encouraged him to be joyful, and gave him precepts there. In the early morning, he led the assembly of monks back to the Jetavana Monastery in Shravasti. At this time, the monks discussed among themselves, saying, 'The World Honored One himself said: 『Among my disciples who are hearers, the one with the greatest supernatural power is Maudgalyayana.』'
。』然今日不如舍利弗。」
爾時，諸比丘起輕慢想于目連所。是時，世尊便作是念：「此諸比丘生輕慢之想向目連，受罪難計。」告目連曰：「現汝神力使此眾見，無令大眾起懈怠想。」
目連對曰：「如是。世尊！」
是時，目連禮世尊足，即于如來前沒不現，往詣東方七恒河沙佛土，有佛名奇光如來、至真、等正覺，出現彼土。是時，目連以凡常之服往詣彼土，在缽盂緣上行，又彼土人民，形體極大。是時，諸比丘見目連已，自相謂言：「汝等觀此蟲，正似沙門。」是時，諸比丘復持示彼佛：「唯然，世尊！今有一蟲，正似沙門。」
爾時，奇光如來告諸比丘曰：「西方去此七恒河沙，彼土世界，佛名釋迦文如來、至真、等正覺，出現於世，是彼弟子，神足第一。」爾時，彼佛告目連曰：「此諸比丘起輕慢意，現汝神足，使大眾見之。」
目連對曰：「如是。世尊！」是時，目連聞佛教已，以缽盂絡盛彼五百比丘至梵天上。是時，目連以左腳登須彌山，以右腳著梵天上。
爾時，便說此偈：
「常當念勤加， 修行于佛法， 降伏魔眾怨， 如鉤調于象。 若能於此法， 能行不放逸， 當盡苦原際， 無復有眾惱
『然而今天不如舍利弗。』 當時，眾比丘對目連產生了輕慢的想法。這時，世尊便這樣想：『這些比丘對目連產生了輕慢的想法，所受的罪過難以計算。』於是告訴目連說：『展示你的神力讓大家看到，不要讓大眾產生懈怠的想法。』 目連回答說：『是的，世尊！』 當時，目連禮拜世尊的腳，隨即在如來面前消失不見，前往東方七個恒河沙數佛土之外，那裡有一尊佛名為奇光如來、至真、等正覺，出現在那個國土。當時，目連穿著平常的衣服前往那個國土，在缽盂的邊緣上行走，而且那個國土的人民，形體非常巨大。當時，眾比丘看到目連后，互相說道：『你們看這個蟲子，很像沙門。』當時，眾比丘又拿給那尊佛看：『是的，世尊！現在有一隻蟲子，很像沙門。』 當時，奇光如來告訴眾比丘說：『西方距離這裡七個恒河沙數，那個世界的佛名為釋迦文如來、至真、等正覺，出現在世間，他是他的弟子，神足第一。』當時，那尊佛告訴目連說：『這些比丘產生了輕慢的想法，展示你的神足，讓大眾看到。』 目連回答說：『是的，世尊！』當時，目連聽到佛的教誨后，用缽盂裝載著那五百比丘到達梵天之上。當時，目連用左腳登上須彌山，用右腳踩在梵天上。 當時，便說了這首偈語： 『應當常常勤奮努力，修行佛法，降伏魔眾怨敵，如同用鉤子調伏大象。如果能夠在這佛法中，能夠修行不放逸，就能夠窮盡苦的根源，不再有各種煩惱。』
'However, today is not as good as Sariputra.' At that time, the monks developed a contemptuous thought towards Maudgalyayana. Then, the World Honored One thought: 'These monks have developed a contemptuous thought towards Maudgalyayana, and the sins they will incur are immeasurable.' He then said to Maudgalyayana: 'Display your spiritual powers for all to see, so that the assembly does not become lax.' Maudgalyayana replied: 'Yes, World Honored One!' At that time, Maudgalyayana bowed at the feet of the World Honored One, and then disappeared from before the Tathagata, going to the east, beyond seven Ganges River sands of Buddha lands. There, a Buddha named Wonderful Light Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, appeared in that land. At that time, Maudgalyayana, wearing ordinary clothes, went to that land, walking on the rim of a begging bowl. Moreover, the people of that land were of enormous size. When the monks saw Maudgalyayana, they said to each other: 'Look at this insect, it looks just like a Shramana.' Then, the monks showed him to that Buddha: 'Yes, World Honored One! Now there is an insect that looks just like a Shramana.' At that time, Wonderful Light Tathagata said to the monks: 'To the west, seven Ganges River sands away from here, in that world, a Buddha named Shakyamuni Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, has appeared in the world. He is his disciple, the foremost in spiritual powers.' Then, that Buddha said to Maudgalyayana: 'These monks have developed a contemptuous thought, display your spiritual powers for all to see.' Maudgalyayana replied: 'Yes, World Honored One!' At that time, Maudgalyayana, having heard the Buddha's teaching, used his begging bowl to carry those five hundred monks to the Brahma heaven. At that time, Maudgalyayana placed his left foot on Mount Sumeru and his right foot on the Brahma heaven. At that time, he spoke this verse: 'One should always be diligent and strive, cultivate the Buddha's teachings, subdue the demonic enemies, like using a hook to tame an elephant. If one can, in this Dharma, practice without negligence, one will be able to exhaust the source of suffering, and there will be no more various afflictions.'
。」
是時，目連以此音響，遍滿祇洹精舍，諸比丘聞已，往白世尊：「目連為住何處而說此偈。」
世尊告曰：「此目連比丘去此佛土七恒河沙，正在東方，以繩絡盛彼五百比丘，左腳登須彌山，右腳著梵天上，而說此偈。」
爾時，諸比丘嘆未曾有：「甚奇！甚特！目連比丘有大神足，我等起于懈慢于目連所，唯愿世尊使目連比丘將此五百比丘來至此間。」
是時，世尊遙現道力，使目連知意。
是時，目連將五百比丘來至舍衛城祇樹給孤獨園。爾時，世尊與數千萬眾而為說法。時，大目連將五百比丘至世尊所。然釋迦文佛弟子仰觀彼比丘！是時，東方世界比丘禮世尊足，在一面坐。爾時，世尊告彼比丘：「汝等比丘為從何來？是誰弟子？道路為經幾時？」
彼五百比丘白釋迦文佛：「我等世界今在東方，佛名奇光如來，是彼弟子。然我等今日亦復不知為從何來？為經幾日？」
世尊告曰：「汝等知佛世界乎？」
諸比丘對曰：「不也，世尊！」
「汝等今日欲詣彼土乎？」
諸比丘對曰：「唯然，世尊！欲還詣彼土。」
爾時世尊告彼比丘：「今當與汝說六界法，善思念之。」
諸比丘對曰：「如是
現代漢語譯本 當時，目連用這種聲音，傳遍了祇洹精舍，眾比丘聽了之後，去稟告世尊：『目連在什麼地方說這偈語？』 世尊告訴他們：『這位目連比丘，距離此佛土七個恒河沙數，正在東方，用繩網裝著那五百比丘，左腳踏在須彌山上，右腳踩在梵天上，說這偈語。』 當時，眾比丘驚歎前所未有：『太神奇了！太特別了！目連比丘有大神足，我們對目連產生了懈怠之心，唯愿世尊讓目連比丘將這五百比丘帶到這裡。』 當時，世尊遙遠地顯現道力，讓目連知道他們的心意。 當時，目連將五百比丘帶到舍衛城的祇樹給孤獨園。當時，世尊正與數千萬大眾說法。這時，大目連將五百比丘帶到世尊面前。釋迦牟尼佛的弟子們仰望著那些比丘！這時，東方世界的比丘們禮拜世尊的腳，在一旁坐下。當時，世尊告訴那些比丘：『你們這些比丘從哪裡來？是誰的弟子？路上經過了多久？』 那五百比丘稟告釋迦牟尼佛：『我們的世界現在在東方，佛號奇光如來，我們是他的弟子。然而我們今天也不知道是從哪裡來的？經過了多少天？』 世尊說：『你們知道佛的世界嗎？』 眾比丘回答說：『不知道，世尊！』 『你們今天想去那個地方嗎？』 眾比丘回答說：『是的，世尊！想回到那個地方。』 當時，世尊告訴那些比丘：『現在當爲你們說六界法，好好思考它。』 眾比丘回答說：『是這樣的，世尊！』
English version At that time, Maudgalyayana, with this sound, filled the Jetavana Monastery. The monks, having heard it, went to report to the World Honored One: 'Where is Maudgalyayana staying while reciting this verse?' The World Honored One told them: 'This monk Maudgalyayana is seven Ganges sands away from this Buddha land, in the east. He is using a rope net to hold those five hundred monks, with his left foot on Mount Sumeru and his right foot on the Brahma Heaven, reciting this verse.' At that time, the monks marveled at the unprecedented: 'How amazing! How extraordinary! The monk Maudgalyayana has great supernatural powers. We have become lax towards Maudgalyayana. We wish that the World Honored One would have Maudgalyayana bring these five hundred monks here.' At that time, the World Honored One remotely manifested his spiritual power, letting Maudgalyayana know their thoughts. At that time, Maudgalyayana brought the five hundred monks to the Jetavana Grove in Shravasti. At that time, the World Honored One was preaching to tens of millions of people. Then, the Great Maudgalyayana brought the five hundred monks before the World Honored One. The disciples of Shakyamuni Buddha looked up at those monks! At that time, the monks from the eastern world bowed at the feet of the World Honored One and sat to one side. Then, the World Honored One said to those monks: 'Where have you monks come from? Whose disciples are you? How long did it take you on the road?' Those five hundred monks reported to Shakyamuni Buddha: 'Our world is now in the east, the Buddha is named Wonderful Light Tathagata, and we are his disciples. However, we do not know where we came from today? How many days have passed?' The World Honored One said: 'Do you know the Buddha's world?' The monks replied: 'No, World Honored One!' 'Do you want to go to that place today?' The monks replied: 'Yes, World Honored One! We want to return to that place.' At that time, the World Honored One told those monks: 'Now I will explain the six realms to you, contemplate them well.' The monks replied: 'Yes, World Honored One!'
。世尊！」爾時，諸比丘從佛受教。
世尊告曰：「彼云何名為六界之法？比丘當知，六界之人稟父母精氣而生。云何為六？所謂地界、水界、火界、風界、空界、識界。是謂，比丘！有此六界，人身稟此精氣而生六入。云何為六？所謂眼入、耳入、鼻入、舌入、身入、意入。是謂，比丘！有此六入，由父母而得有，以依六入便有六識身。云何為六？若依眼識則有眼識身，耳識，鼻識、舌識、身識、意識。是謂，比丘！此名六識身。若有比丘解此六界、六入、六識者，能度六天而更受形，設於彼壽終來生此間，聰明高才，于現身上，盡于結使，得至涅槃。」
爾時，世尊告目連曰：「汝今還將此比丘詣彼佛土。」
目連報曰：「如是。世尊！」是時，目連復以絡盛五百比丘，繞佛三匝，便退而去。如屈伸臂頃，以至彼佛土。是時，目連舍此比丘已，禮彼佛足已，還來詣此忍界。是時，彼土比丘聞此六界已，諸塵垢盡，得法眼凈。
爾時，世尊告諸比丘：「我弟子中第一聲聞神足難及，所謂大目乾連比丘是也。」
爾時，諸比丘聞佛所說，歡喜奉行。
（三）
聞如是：
一時，佛在拔耆國師子園中
現代漢語譯本：『世尊！』當時，眾比丘接受了佛的教誨。 世尊說道：『什麼是六界之法呢？比丘們應當知道，六界之人稟承父母的精氣而生。什麼是六界呢？就是地界、水界、火界、風界、空界、識界。比丘們，這就是六界，人的身體稟承這些精氣而生出六入。什麼是六入呢？就是眼入、耳入、鼻入、舌入、身入、意入。比丘們，這就是六入，由父母而得，依靠六入便有了六識身。什麼是六識身呢？如果依靠眼識，便有眼識身；耳識、鼻識、舌識、身識、意識也是如此。比丘們，這就是六識身。如果有比丘理解了這六界、六入、六識，就能超越六慾天而再次受生，即使在彼處壽終後來到此世間，也會聰明高才，在今生就能斷盡煩惱，達到涅槃。』 當時，世尊告訴目連：『你現在把這些比丘帶回那個佛土。』 目連回答說：『是的，世尊！』當時，目連再次用絡盛裝五百比丘，繞佛三圈，然後退去。如同屈伸手臂的時間，就到達了那個佛土。當時，目連安置好這些比丘后，禮拜了那佛的腳，然後返回到這個忍界。當時，那個佛土的比丘們聽聞了這六界之法后，所有的塵垢都消盡了，獲得了法眼清凈。 當時，世尊告訴眾比丘：『我的弟子中，神通第一，神足難以企及的，就是大目犍連比丘。』 當時，眾比丘聽聞佛所說，歡喜地奉行。 （三） 我聽聞是這樣的： 一時，佛在拔耆國師子園中。
English version: 『Venerable One!』 At that time, the monks received the Buddha's teachings. The World-Honored One said: 『What is the Dharma of the six realms? Monks should know that beings of the six realms are born from the essence of their parents. What are the six realms? They are the earth realm, the water realm, the fire realm, the wind realm, the space realm, and the consciousness realm. Monks, these are the six realms. The human body is born from these essences and gives rise to the six entrances. What are the six entrances? They are the eye entrance, the ear entrance, the nose entrance, the tongue entrance, the body entrance, and the mind entrance. Monks, these are the six entrances, obtained from parents. Relying on the six entrances, there are the six consciousness bodies. What are the six consciousness bodies? If relying on eye consciousness, there is the eye consciousness body; the same applies to ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Monks, these are called the six consciousness bodies. If a monk understands these six realms, six entrances, and six consciousnesses, he can transcend the six desire heavens and be reborn again. Even if he dies there and comes to this world, he will be intelligent and talented, and in this life, he can exhaust his afflictions and attain Nirvana.』 At that time, the World-Honored One said to Maudgalyayana: 『Now, take these monks back to that Buddha land.』 Maudgalyayana replied: 『Yes, Venerable One!』 At that time, Maudgalyayana again used his net to carry five hundred monks, circled the Buddha three times, and then departed. In the time it takes to stretch and bend an arm, he arrived at that Buddha land. At that time, after Maudgalyayana had settled these monks, he bowed at the feet of that Buddha and then returned to this Saha world. At that time, the monks of that land, having heard of these six realms, had all their defilements removed and obtained the pure Dharma eye. At that time, the World-Honored One told the monks: 『Among my disciples, the foremost in supernatural powers, whose spiritual feet are unmatched, is the monk Mahāmaudgalyāyana.』 At that time, the monks, having heard what the Buddha said, joyfully practiced it. (Three) Thus have I heard: At one time, the Buddha was in the Lion Garden in the country of Vajji.
。
諸神足高德比丘，賢者舍利弗、賢者大目乾連、賢者迦葉、賢者離越、賢者阿難等五百人俱。是時，大目乾連、大迦葉、阿那律晨旦至舍利弗所，然阿難遙見三大聲聞詣舍利弗所，語離越言：「三大聲聞往至舍利弗，我等二人亦可往至舍利弗所。所以然者，備聞舍利弗說奇妙之法。」
離越報曰：「此事可然。」
是時，離越、阿難往至舍利弗所。是時，舍利弗言：「善來，諸賢！就此處坐。」是時，舍利弗語阿難曰：「我今欲有所問：『此牛師子園極為快樂，自然天香流佈四遠，云何當使此園快樂？』」
阿難報曰：「若有比丘多有所聞不忘，總持諸法義味，具足修行梵行，如此諸法皆悉具足，亦不漏脫，與四部之眾而為說法，不失次第，亦不卒暴，無有亂想。如是，比丘在此牛師子園快樂。」
是時，舍利弗語離越言：「阿難今日以演說之，我今復欲問汝義。牛師子園快樂如是。汝今次說，義復云何？」
離越報曰：「於是，比丘樂閑靜之處，思惟坐禪，與正觀相應。如是，比丘樂牛師子園中。」
是時，尊者舍利弗語阿那律曰：「汝今當說悅樂之義
現代漢語譯本 當時，有許多德高望重的比丘，包括賢者舍利弗、賢者大目犍連、賢者迦葉、賢者離越、賢者阿難等五百人在一起。那時，大目犍連、大迦葉、阿那律清晨來到舍利弗的住所。阿難遠遠地看見三位大聲聞走向舍利弗，就對離越說：『三位大聲聞去舍利弗那裡了，我們兩個人也可以去舍利弗那裡。因為我們可以聽舍利弗講說奇妙的佛法。』 離越回答說：『這事可以。』 當時，離越和阿難就去了舍利弗那裡。這時，舍利弗說：『各位賢者，歡迎你們！請坐在這裡。』然後，舍利弗問阿難說：『我現在想問你一個問題：『這個牛師子園非常令人快樂，自然散發著天香，瀰漫四方，怎樣才能使這個園子更加快樂呢？』 阿難回答說：『如果有比丘博聞強記，不忘所學，能夠總持一切佛法義理，具足修行清凈的梵行，所有這些佛法都能夠掌握，不會遺漏，並且能為四部大眾說法，不失次第，不急躁，沒有雜亂的思緒。這樣的比丘在這個牛師子園裡就會感到快樂。』 這時，舍利弗對離越說：『阿難今天已經說了他的見解，我現在想再問你。牛師子園的快樂是這樣的，你接下來說說，你的理解又是什麼呢？』 離越回答說：『如果比丘喜歡安靜的地方，思考禪定，與正確的觀想相應。這樣的比丘就會喜歡牛師子園。』 這時，尊者舍利弗對阿那律說：『你現在應當說說快樂的意義。』
English version At that time, there were many highly virtuous monks, including the venerable Sariputra, the venerable Maha Moggallana, the venerable Kasyapa, the venerable Revata, and the venerable Ananda, along with five hundred others. Then, Maha Moggallana, Kasyapa, and Anuruddha went to Sariputra's residence early in the morning. Ananda, seeing the three great disciples approaching Sariputra from afar, said to Revata, 'The three great disciples are going to Sariputra; we two can also go to Sariputra. Because we can hear Sariputra expound the wonderful Dharma.' Revata replied, 'That is acceptable.' At that time, Revata and Ananda went to Sariputra's place. Then, Sariputra said, 'Welcome, venerable ones! Please sit here.' Then, Sariputra asked Ananda, 'I would like to ask you a question: 'This Goshirsha Garden is very delightful, with natural heavenly fragrance spreading far and wide. How can this garden be made even more delightful?'' Ananda replied, 'If there is a monk who is learned and has a strong memory, does not forget what he has learned, can uphold all the meanings of the Dharma, fully practices the pure Brahmacharya, can grasp all these Dharmas without omission, and can preach to the four assemblies without losing order, without haste, and without confused thoughts. Such a monk will find joy in this Goshirsha Garden.' Then, Sariputra said to Revata, 'Ananda has already given his explanation today. Now I want to ask you again. The joy of the Goshirsha Garden is like this. Now you speak next, what is your understanding?' Revata replied, 'If a monk enjoys quiet places, contemplates meditation, and is in accordance with right contemplation. Such a monk will enjoy the Goshirsha Garden.' Then, the venerable Sariputra said to Anuruddha, 'Now you should speak about the meaning of joy.'
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阿那律報曰：「若有比丘天眼徹視，觀眾生類，死者、生者，善色、惡色，善趣、惡趣，若好、若丑，皆悉知之。或有眾生身、口、意行惡，誹謗賢聖，身壞命終，生地獄中。或復有眾生身、口、意行善，不誹謗賢聖，猶如士夫觀空中，靡不備悉。有天眼比丘亦復如是，觀世界無有疑難。如是，比丘在牛師子園中，快樂如是也。」
是時，舍利弗語迦葉曰：「我今語汝。如是諸賢以說快樂之義，汝今次應說之。」
迦葉報曰：「若有比丘行阿練若行，復教他人使行阿練若，嘆說閑靜之德；己身著補納之衣，復教他使行頭陀；身自知足在閑居之處，復教他人使修其行；己身戒德具足，三昧成就、智慧成就、解脫成就、解脫見慧成就，復教他人使行其法，嘆說其法已能勸化，復教他人使行其法；教訓無厭足。如是，比丘在牛師子園中快樂無比。」
爾時，尊者舍利弗語大目連曰：「諸賢聖以說快樂之義，汝今次說快樂之義。牛師子園中快樂無雙，汝今欲云何說之？」
目連報曰：「於是，比丘有大神足，于神足而得自在，彼能變化無數千事而無疑難，亦能分一身作無數身，或復還合為一，石壁皆過，踴沒自在
阿那律回答說：『如果有比丘天眼通徹，能觀察眾生的類別，死去的、出生的，善的相貌、惡的相貌，善的去處、惡的去處，好的、醜的，都能完全知曉。有的眾生身、口、意行為惡，誹謗賢聖，身壞命終后，生於地獄之中。有的眾生身、口、意行為善，不誹謗賢聖，就像一個男子觀看天空，沒有不清楚的。有天眼的比丘也是這樣，觀察世界沒有疑惑。如此，比丘在牛師子園中，快樂就是這樣。』 這時，舍利弗對迦葉說：『我現在告訴你。各位賢者已經說了快樂的意義，現在輪到你來說了。』 迦葉回答說：『如果有比丘修行阿蘭若行，又教導他人修行阿蘭若行，讚歎閑靜的功德；自己穿著補衲的衣服，又教導他人修行頭陀行；自己滿足於在閑居之處，又教導他人修行這種行為；自己戒德具足，三昧成就、智慧成就、解脫成就、解脫知見成就，又教導他人修行這些法，讚歎這些法，已經能夠勸化，又教導他人修行這些法；教訓沒有厭足。如此，比丘在牛師子園中快樂無比。』 這時，尊者舍利弗對大目犍連說：『各位賢聖已經說了快樂的意義，現在輪到你說快樂的意義了。牛師子園中的快樂無與倫比，你現在想怎麼說呢？』 目犍連回答說：『於是，比丘有大神足，對於神足能夠自在運用，他能變化出無數千種事物而沒有疑惑，也能將一個身體分成無數個身體，或者又合為一個身體，穿過石壁，出入自如』
Aniruddha replied, 'If a bhikkhu has the divine eye, he can see all kinds of beings, those who have died and those who are being born, those with good appearances and those with bad appearances, those in good realms and those in bad realms, the good and the ugly, all of which he knows completely. Some beings act evilly in body, speech, and mind, slandering the noble ones, and after their bodies break up and they die, they are born in hell. Some beings act virtuously in body, speech, and mind, not slandering the noble ones, just as a man looking at the sky sees everything clearly. A bhikkhu with the divine eye is also like this, observing the world without any doubt. Thus, a bhikkhu in the Cow Lion Park is happy in this way.' At that time, Sariputta said to Kasyapa, 'I am now telling you. The noble ones have already spoken about the meaning of happiness, now it is your turn to speak about it.' Kasyapa replied, 'If a bhikkhu practices the forest-dwelling practice, and also teaches others to practice the forest-dwelling practice, praising the virtue of quietude; if he himself wears patched robes, and also teaches others to practice ascetic practices; if he himself is content in a secluded place, and also teaches others to practice this way; if he himself is complete in moral conduct, has attained samadhi, attained wisdom, attained liberation, and attained the knowledge and vision of liberation, and also teaches others to practice these dharmas, praising these dharmas, having already been able to persuade, and also teaching others to practice these dharmas; his teaching is never satisfied. Thus, a bhikkhu in the Cow Lion Park is incomparably happy.' At that time, the venerable Sariputta said to Maha Moggallana, 'The noble ones have already spoken about the meaning of happiness, now it is your turn to speak about the meaning of happiness. The happiness in the Cow Lion Park is unparalleled, how do you want to describe it now?' Moggallana replied, 'Then, a bhikkhu has great psychic power, and is free to use his psychic powers. He can transform into countless thousands of things without any doubt, and can also divide one body into countless bodies, or combine them back into one, passing through stone walls, and entering and exiting freely.'
。亦如駛河，猶如飛鳥在空中無跡，譬如暴火焚燒山野，亦如日月靡所不照，亦能舉手摩抆日月，亦能化身至梵天上。如此，比丘宜牛師子園中。」
是時，目連語舍利弗曰：「我等各隨其辯而說之，我等今問舍利弗義，牛師子園極為快樂，何等比丘宜在其中？」
舍利弗言：「若有比丘能降心，然彼心不能降比丘。設彼比丘欲得三昧，即時彼比丘能得三昧，隨意遠近成三昧者，即能成辦之。猶如長者家有好衣，盛著箱篋，爾時彼長者隨意欲取何等衣，隨意取之而無疑難；亦能隨意入三昧中，此亦如是，心能使比丘，非比丘能使心，隨意入三昧亦無疑難。如是，比丘能使心，非心使比丘，如是之人宜在牛師子園中。」
是時，舍利弗告諸賢曰：「我等隨其辯而說，各隨方宜，善說此義；今各相將往問世尊，云何比丘得樂此牛師子園？若世尊有所說，我等當奉行。」
諸比丘報曰：「如是。舍利弗！」
是時，大聲聞等各各相將往至如來所。到已，頭面禮足，在一面坐。爾時，大聲聞以此因緣具白佛。爾時，世尊告曰：「善哉！如阿難所說。所以然者，阿難比丘聞法能持，總攝諸法，具足修行梵行。如此之法，善聞不忘，亦無邪見，與四部之眾而說法，言不錯亂，亦不卒暴
現代漢語譯本：就像在河中航行，又像飛鳥在空中不留痕跡，譬如猛火焚燒山野，也像日月普照一切，也能舉手觸控日月，也能化身到梵天之上。像這樣的比丘，才適合在牛師子園中修行。 當時，目連對舍利弗說：『我們各自按照自己的理解來闡述，我們現在問舍利弗，牛師子園非常快樂，什麼樣的比丘適合在那裡修行呢？』 舍利弗說：『如果有的比丘能夠降伏自己的心，但他的心不能降伏他。如果這個比丘想要得到三昧，他就能立刻得到三昧，隨意控制三昧的遠近，都能成功。就像長者家裡有很好的衣服，放在箱子里，這時長者想拿什麼衣服，就能隨意拿出，沒有絲毫困難；也能隨意進入三昧，也是這樣，心能控制比丘，而不是比丘控制心，隨意進入三昧也沒有困難。像這樣，比丘能控制心，而不是心控制比丘，這樣的人才適合在牛師子園中修行。』 當時，舍利弗告訴各位賢者說：『我們各自按照自己的理解來闡述，各自根據自己的觀點，很好地闡述了這個道理；現在我們一起去問世尊，什麼樣的比丘才能在牛師子園中感到快樂？如果世尊有所教導，我們應當遵照執行。』 眾比丘回答說：『好的，舍利弗！』 當時，大聲聞們各自一起前往如來所在的地方。到達后，他們頂禮佛足，在一旁坐下。當時，大聲聞們將此事詳細地告訴了佛陀。當時，世尊說：『說得好！就像阿難所說的那樣。之所以這樣說，是因為阿難比丘聽聞佛法能夠記住，總攝一切佛法，圓滿地修行梵行。這樣的佛法，他能很好地聽聞而不忘記，也沒有邪見，能為四部大眾說法，言辭不混亂，也不急躁。』
English version: It is like sailing a river, like a bird flying in the sky without a trace, like a raging fire burning the mountains and fields, like the sun and moon shining on everything, able to raise a hand to touch the sun and moon, and able to transform into the Brahma heaven. Such a bhikkhu is suitable to be in the Cow Lion Garden. At that time, Maudgalyayana said to Sariputra, 'Let each of us explain according to our own understanding. We now ask Sariputra, the Cow Lion Garden is very pleasant, what kind of bhikkhu is suitable to practice there?' Sariputra said, 'If there is a bhikkhu who can subdue his mind, but his mind cannot subdue him. If that bhikkhu wants to attain samadhi, he can immediately attain samadhi, and can control the distance of samadhi at will. It is like a wealthy man's house having good clothes, stored in a chest. At that time, the wealthy man can take whatever clothes he wants at will, without any difficulty; he can also enter samadhi at will, it is the same, the mind can control the bhikkhu, not the bhikkhu controlling the mind, and there is no difficulty in entering samadhi at will. Like this, a bhikkhu can control the mind, not the mind controlling the bhikkhu, such a person is suitable to practice in the Cow Lion Garden.' At that time, Sariputra told the wise ones, 'Let each of us explain according to our own understanding, each according to their own point of view, and explain this principle well; now let us go together to ask the World Honored One, what kind of bhikkhu can feel happy in the Cow Lion Garden? If the World Honored One has any teachings, we should follow them.' The bhikkhus replied, 'Yes, Sariputra!' At that time, the great disciples went together to where the Tathagata was. Having arrived, they bowed their heads to the feet of the Buddha and sat on one side. At that time, the great disciples told the Buddha about this matter in detail. At that time, the World Honored One said, 'Well said! Just as Ananda said. The reason for this is that the bhikkhu Ananda can remember the Dharma he has heard, summarize all the Dharmas, and fully practice the Brahma conduct. Such Dharma, he can hear well and not forget, and he has no wrong views, he can preach to the four assemblies, his words are not confused, nor is he impatient.'
。
「離越比丘所說亦復快哉！所以然者，樂閑靜之處，不處人間，常念坐禪，無有諍訟，與止觀相應，閑居寂寞。
「阿那律比丘亦復快哉！所以然者，阿那律比丘天眼第一。彼以天眼觀三千世界，猶如有眼之人，掌中觀珠。阿那律比丘亦復如是，彼以天眼觀此三千大千世界而無疑難。
「今迦葉比丘亦復快哉！所以然者，迦葉比丘己身是阿練若行，復能嘆說閑居之行；身能乞食，復能嘆譽乞食之德；身著補納衣，復能嘆說補納衣之德；己身知足，復能嘆說知足之德；己身處巖穴，復嘆說巖穴之德，己身戒成就、三昧成就、智慧成就、解脫成就、解脫見慧成就，復能教人成此五分法身，身能教化，復能教人使行其法。
「善哉！善哉！如目連所說。所以然者，目連比丘有大威力，神足第一，心得自在，彼意欲所為，則能辦之，或化一身，分為萬億，或還合為一，石壁皆過，無有掛礙，踴沒自在；亦如駛水亦無觸礙；如空中之鳥亦無足跡，猶如日月靡所不照，能化身乃至梵天。
「善哉！如舍利弗之所說。所以然者，舍利弗能降伏心，非心能降伏舍利弗。若欲入三昧時，則能成辦無有疑難，猶如長者好衣裳，隨意取之而無疑難
現代漢語譯本 離越比丘所說也真是痛快！原因是，他喜歡清靜的地方，不居住在人間，常常想著坐禪，沒有爭論，與止觀相應，閑居寂寞。 阿那律比丘也真是痛快！原因是，阿那律比丘天眼第一。他用天眼觀察三千世界，就像有眼睛的人，在手掌中觀察珠子一樣。阿那律比丘也是這樣，他用天眼觀察這三千大千世界而沒有疑惑。 現在迦葉比丘也真是痛快！原因是，迦葉比丘自己實行阿練若行，又能讚歎閑居的行為；自己能乞食，又能讚美乞食的功德；自己穿著補納衣，又能讚歎補納衣的功德；自己知足，又能讚歎知足的功德；自己住在巖穴，又讚歎巖穴的功德；自己戒律成就、三昧成就、智慧成就、解脫成就、解脫知見成就，又能教導別人成就這五分法身，自己能教化，又能教導別人使他們實行這些法。 好啊！好啊！就像目連所說。原因是，目連比丘有大威力，神足第一，心能自在，他想做什麼，就能辦到，或者化一個身體，分為萬億，或者又合為一個，穿過石壁都沒有阻礙，升降自如；也像快速流動的水一樣沒有阻礙；像空中的鳥一樣沒有足跡，像日月一樣沒有不照耀的地方，能化身到梵天。 好啊！就像舍利弗所說。原因是，舍利弗能降伏自己的心，而不是心能降伏舍利弗。如果想要進入三昧時，就能成就，沒有疑惑，就像長者喜歡衣服，隨意拿取而沒有疑惑。
English version 『What the Bhikshu Li Yue said is also delightful! The reason is that he enjoys quiet places, does not live among people, often thinks about sitting in meditation, has no disputes, is in harmony with cessation and contemplation, and lives in quiet solitude.』 『What the Bhikshu Anaruddha said is also delightful! The reason is that Bhikshu Anaruddha is the foremost in divine vision. He observes the three thousand worlds with his divine eye, just like a person with eyes observing a pearl in their palm. Bhikshu Anaruddha is also like this; he observes this three thousand great thousand worlds with his divine eye without any doubt.』 『Now what Bhikshu Kasyapa said is also delightful! The reason is that Bhikshu Kasyapa himself practices the ascetic life, and can also praise the practice of living in seclusion; he himself can beg for food, and can also praise the virtue of begging for food; he himself wears patched robes, and can also praise the virtue of patched robes; he himself is content, and can also praise the virtue of contentment; he himself lives in rock caves, and also praises the virtue of rock caves; he himself has achieved precepts, samadhi, wisdom, liberation, and the knowledge and vision of liberation, and can also teach others to achieve these five parts of the Dharma body. He himself can teach and transform, and can also teach others to practice these teachings.』 『Excellent! Excellent! Just as Maudgalyayana said. The reason is that Bhikshu Maudgalyayana has great power, is foremost in supernatural powers, and his mind is free. Whatever he wants to do, he can accomplish it. He can transform one body into billions, or combine them back into one. He can pass through stone walls without hindrance, rise and sink freely; he is also like swiftly flowing water without obstruction; like a bird in the sky without footprints, like the sun and moon that shine everywhere, he can transform his body even to the Brahma heaven.』 『Excellent! Just as Sariputra said. The reason is that Sariputra can subdue his mind, not the mind can subdue Sariputra. If he wants to enter samadhi, he can achieve it without doubt, just like an elder who likes clothes, takes them at will without doubt.』
。舍利弗比丘亦復如是，能降伏心，非心能降伏舍利弗，隨意入三昧，皆悉在前。
「善哉！善哉！諸比丘！汝等所說各隨方便，但今復聽我所說。云何比丘樂牛師子園中？若有比丘依村落住，彼到時，著衣持缽，入村乞食，彼已乞食已，還歸所在，洗手面，在一樹下正身正意，結加趺坐，繫念在前。彼比丘便作是念：『我今不壞於坐，要當盡有漏成無漏。』爾時，彼比丘即有漏心得解脫。如是，比丘宜在牛師子園中。如是，比丘恒勤精進，莫有懈怠，所在之處靡不宗奉者。如是，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（四）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說咒愿有六德。汝等諦聽！善思念之。」
諸比丘對曰：「如是，世尊！」爾時，諸比丘從佛受教。
世尊告曰：「彼云何名為六德？於是，施主檀越成就三法。云何檀越施主成就三法？於是，檀越施主信根成就、戒德成就、聞成就，是謂檀越施主成就此三法。施物之法覆成三法。云何為三？然彼物色成就、味成就、香成就，有此三法。是謂，比丘！有此六事獲大功德，名德遠聞，獲甘露之報。是故，諸比丘！若欲成就此六事者，當念惠施
現代漢語譯本：舍利弗比丘也是這樣，能夠降伏自己的心，而不是心能夠降伏舍利弗。他可以隨意進入禪定，一切都在他的掌握之中。 『好啊！好啊！各位比丘！你們所說的都各有方便之處，但現在再聽我說。比丘如何才能在牛師子園中感到快樂呢？如果有一位比丘住在村落附近，他到了乞食的時間，就穿好衣服，拿著缽，進入村莊乞食。他乞食完畢后，回到住處，洗手洗臉，在一棵樹下端正身體，集中意念，結跏趺坐，將心念專注於前方。這位比丘便會這樣想：『我今天不破壞這個坐姿，一定要斷盡有漏，成就無漏。』那時，這位比丘的有漏心就能得到解脫。像這樣，比丘就適合在牛師子園中修行。像這樣，比丘應當恒常勤奮精進，不要懈怠，無論在哪裡都會受到人們的尊敬。各位比丘！應當這樣學習。』 當時，各位比丘聽了佛陀所說，都歡喜地奉行。 （四） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『我現在要說咒愿有六種功德。你們要仔細聽！好好思考！』 各位比丘回答說：『是的，世尊！』當時，各位比丘接受了佛陀的教誨。 世尊說：『這六種功德是什麼呢？這裡，施主檀越成就三種法。什麼是檀越施主成就三種法呢？這裡，檀越施主信根成就、戒德成就、聞法成就，這就是檀越施主成就這三種法。施捨的物品也成就三種法。什麼是三種呢？就是物品的顏色好、味道好、香氣好，有這三種法。這就是，各位比丘！有這六種事就能獲得大功德，名聲遠揚，獲得甘露的果報。所以，各位比丘！如果想要成就這六種事，應當想著佈施。』
English version: The Bhikshu Shariputra is also like this, able to subdue his own mind, not the mind able to subdue Shariputra. He can enter samadhi at will, and everything is under his control. 'Excellent! Excellent! Bhikshus! What you have said each has its own convenience, but now listen to what I say. How can a Bhikshu find joy in the Cow Lion Garden? If a Bhikshu lives near a village, when it is time to beg for food, he puts on his robes, takes his bowl, and enters the village to beg for food. After he has finished begging, he returns to his dwelling, washes his hands and face, sits upright under a tree, concentrates his mind, sits in the lotus position, and focuses his mind on what is in front of him. This Bhikshu will then think: 『I will not break this posture today, I must exhaust the outflows and achieve the outflowless.』 At that time, this Bhikshu's mind with outflows will be liberated. Like this, a Bhikshu is suitable to practice in the Cow Lion Garden. Like this, a Bhikshu should always be diligent and vigorous, not lazy, and will be respected by people wherever he is. Bhikshus! You should learn like this.』 At that time, the Bhikshus, having heard what the Buddha said, joyfully practiced it. (Four) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One told the Bhikshus: 『I will now speak of the six merits of making vows. You must listen carefully! Think about it well!』 The Bhikshus replied: 『Yes, World Honored One!』 At that time, the Bhikshus received the Buddha's teachings. The World Honored One said: 『What are these six merits? Here, the donor achieves three dharmas. What are the three dharmas that a donor achieves? Here, the donor achieves the root of faith, the merit of precepts, and the merit of hearing the Dharma. This is how the donor achieves these three dharmas. The things given also achieve three dharmas. What are the three? They are that the color of the thing is good, the taste is good, and the fragrance is good. These are the three dharmas. This is, Bhikshus! Having these six things, one can obtain great merit, have one's name spread far and wide, and obtain the reward of nectar. Therefore, Bhikshus! If you wish to achieve these six things, you should think of giving.』
。如是，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（五）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊與無央數之眾而為說法。爾時，坐上有一比丘，便生此念：「愿如來告我有所論說。」爾時，世尊知比丘心中所念，告諸比丘：「若有比丘生此念：『如來躬教訓我。』彼比丘戒具清凈，無有瑕穢，修行止觀，樂閑靜之處。
「若比丘意欲求衣被、飲食、床敷臥具、病瘦醫藥者，亦當戒德成就，在空閑處而自修行，與止觀共相應。
「若複比丘欲求知足者，當念戒德具足，在閑靜處而自修行，與止觀共相應。
「若複比丘欲求使四部之眾、國王、人民有形之類所見識知，彼當念戒德具足。
「若複比丘意欲求四禪，中無悔心，亦不變易，當念戒德成就。
「若複比丘意欲求四神足，彼亦當戒德具足。
「若複比丘意欲求八解脫門而無掛礙，彼當念戒德具足。
「若複比丘意欲求天耳徹聽，聞天人聞聲，當念戒德具足。
「若複比丘意欲求知他人心中所念，諸根缺漏，彼亦當念戒德具足
現代漢語譯本：『是的，比丘！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，都歡喜地奉行。 （五） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊正為無數的聽眾說法。那時，座中有一位比丘，心中生起這樣的念頭：『希望如來能親自教導我一些道理。』當時，世尊知道這位比丘心中的想法，就告訴眾比丘：『如果有比丘生起這樣的念頭：『如來親自教導我。』那麼這位比丘應當戒律清凈，沒有瑕疵，修行止觀，喜歡安靜的地方。 『如果比丘想要獲得衣服、飲食、床鋪臥具、疾病醫藥，也應當戒德成就，在空閑的地方自己修行，與止觀相應。 『如果比丘想要知足，應當念及戒德具足，在安靜的地方自己修行，與止觀相應。 『如果比丘想要讓四部大眾、國王、人民等有形眾生都認識自己，他應當念及戒德具足。 『如果比丘想要獲得四禪，心中沒有悔恨，也不會改變，應當念及戒德成就。 『如果比丘想要獲得四神足，他也應當戒德具足。 『如果比丘想要獲得八解脫門而沒有障礙，他應當念及戒德具足。 『如果比丘想要獲得天耳通，能夠聽到天人和人的聲音，應當念及戒德具足。 『如果比丘想要知道他人心中所想，以及諸根的缺陷，他也應當念及戒德具足。』
English version: 『Yes, monks! Thus should you train yourselves.』 Then, the monks, having heard what the Buddha said, rejoiced and practiced accordingly. (5) Thus have I heard: At one time, the Buddha was dwelling in Jeta』s Grove, Anathapindika』s Park, in Savatthi. At that time, the Blessed One was teaching the Dharma to a countless assembly. Then, a certain monk in the assembly had this thought: 『I wish the Tathagata would instruct me personally.』 Then, the Blessed One, knowing the thought in the monk』s mind, said to the monks: 『If a monk has this thought: 『May the Tathagata instruct me personally,』 that monk should be pure in precepts, without blemish, practice calm and insight, and delight in secluded places.』 『If a monk desires to obtain robes, food, bedding, and medicine for sickness, he should also be accomplished in virtue, practice in a secluded place, and be in accordance with calm and insight.』 『If a monk desires to be content, he should keep in mind the accomplishment of virtue, practice in a secluded place, and be in accordance with calm and insight.』 『If a monk desires to be recognized by the four assemblies, kings, and people, and all beings with form, he should keep in mind the accomplishment of virtue.』 『If a monk desires to attain the four jhanas, without remorse, and without change, he should keep in mind the accomplishment of virtue.』 『If a monk desires to attain the four psychic powers, he should also be accomplished in virtue.』 『If a monk desires to attain the eight liberations without hindrance, he should keep in mind the accomplishment of virtue.』 『If a monk desires to attain the divine ear, to hear the voices of gods and humans, he should keep in mind the accomplishment of virtue.』 『If a monk desires to know the thoughts of others, and the deficiencies of their faculties, he should also keep in mind the accomplishment of virtue.』
。
「若複比丘意欲求知眾生心意，有欲心、無慾心，有瞋恚心、無瞋恚心，有愚癡心、無愚癡心，如實知之。有愛心、無愛心，有受心、無受心，如實知之。有亂心、無亂心，有疾心、無疾心，有少心、無少心，有量心、無量心，有痛心、無痛心，有三昧心、無三昧心，有解脫心、無解脫心，如實知之。欲如是者，當念戒德具足。
「若複比丘意欲得無量神足，分一身作無數，復還合為一，踴沒自在，化身乃至梵天，彼當念戒德具足。
「若複比丘意欲求自憶宿世無數劫事，或一生、二生，乃至千生、百千億生、成劫、敗劫、成敗之劫，不可稱計，我曾死此生彼，名某、字某，或從彼終，來生此間，自憶如此無數劫事，當念戒德具足而無他念。
「若複比丘意欲求天眼，徹視觀眾生類，善趣、惡趣，善色、惡色，若好、若丑，如實知之。或復有眾生身、口、意行惡，誹謗賢聖，身壞命終，生地獄中。或復有眾生身、口、意行善，不誹謗賢聖，心意正見，身壞命終，生善處天上。意欲如是者，當念戒德具足。
「若複比丘意欲求盡有漏，成無漏心解脫、智慧解脫：生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。彼當念戒德具足，內自思惟無有亂想，居在閑處
現代漢語譯本：『如果又有比丘想要了解眾生的心意，知道他們是有慾望的心還是沒有慾望的心，是有嗔恨的心還是沒有嗔恨的心，是有愚癡的心還是沒有愚癡的心，如實地瞭解這些。知道他們是有愛的心還是沒有愛的心，是有感受的心還是沒有感受的心，如實地瞭解這些。知道他們是散亂的心還是不散亂的心，是急躁的心還是不急躁的心，是狹隘的心還是不狹隘的心，是有限的心還是無限的心，是痛苦的心還是不痛苦的心，是有禪定的心還是沒有禪定的心，是有解脫的心還是沒有解脫的心，如實地瞭解這些。想要這樣的話，應當專注于戒律的圓滿。』 『如果又有比丘想要獲得無量的神通，能將一個身體化為無數個，又能將無數個身體合為一個，能自由地跳躍和潛入，能化身到梵天，他應當專注于戒律的圓滿。』 『如果又有比丘想要回憶起自己過去無數劫的事情，或者一生、二生，乃至千生、百千億生，成劫、壞劫、成壞之劫，不可計數，我曾經死在這裡生在那裡，名字叫什麼，字叫什麼，或者從那裡結束，來到這裡，自己回憶起如此無數劫的事情，應當專注于戒律的圓滿而沒有其他雜念。』 『如果又有比丘想要獲得天眼，能夠透視觀察眾生，知道他們的善趣、惡趣，善色、惡色，是好還是醜，如實地瞭解這些。或者有眾生身、口、意行為惡，誹謗賢聖，身壞命終，墮入地獄。或者有眾生身、口、意行為善，不誹謗賢聖，心意正見，身壞命終，生到善處天上。想要這樣的話，應當專注于戒律的圓滿。』 『如果又有比丘想要斷盡煩惱，成就無煩惱的心解脫、智慧解脫：生死已經結束，清凈的修行已經建立，該做的已經完成，不再受輪迴，如實地瞭解這些。他應當專注于戒律的圓滿，內心自我思考沒有雜亂的想法，住在清靜的地方。』
English version: 'Furthermore, if a bhikkhu wishes to know the minds of beings, whether they have desire or no desire, whether they have anger or no anger, whether they have delusion or no delusion, to know these things as they truly are. Whether they have love or no love, whether they have feeling or no feeling, to know these things as they truly are. Whether they have a scattered mind or an unscattered mind, whether they have a hasty mind or an unhasty mind, whether they have a narrow mind or a broad mind, whether they have a limited mind or an unlimited mind, whether they have a painful mind or a painless mind, whether they have a concentrated mind or an unconcentrated mind, whether they have a liberated mind or an unliberated mind, to know these things as they truly are. If one wishes to do so, one should focus on the perfection of moral conduct.' 'Furthermore, if a bhikkhu wishes to attain immeasurable psychic powers, to transform one body into many, and then to combine the many back into one, to be able to jump and dive freely, to transform oneself even to the Brahma realm, he should focus on the perfection of moral conduct.' 'Furthermore, if a bhikkhu wishes to recall his past lives for countless eons, or one life, two lives, even thousands of lives, hundreds of thousands of millions of lives, the eons of formation, the eons of destruction, the eons of formation and destruction, beyond measure, that I died here and was born there, with such and such a name, such and such a clan, or from there I passed away and came to be here, to recall such countless eons, one should focus on the perfection of moral conduct without other thoughts.' 'Furthermore, if a bhikkhu wishes to attain the divine eye, to see clearly all beings, their good destinies, their bad destinies, their good forms, their bad forms, whether beautiful or ugly, to know these things as they truly are. Or that some beings, in body, speech, and mind, act evilly, slander the noble ones, and upon the breaking up of the body, after death, are born in hell. Or that some beings, in body, speech, and mind, act virtuously, do not slander the noble ones, have right view in their minds, and upon the breaking up of the body, after death, are born in a good place in heaven. If one wishes to do so, one should focus on the perfection of moral conduct.' 'Furthermore, if a bhikkhu wishes to exhaust the outflows, to attain the liberation of mind and the liberation of wisdom that are without outflows: that birth and death are exhausted, the holy life is established, what was to be done is done, there is no more rebirth, to know these things as they truly are. He should focus on the perfection of moral conduct, internally contemplate without scattered thoughts, and dwell in a secluded place.'
。
「諸比丘！當念戒德具足，無他余念，威儀成就具足，少過常恐，何況大者！若有比丘意欲使如來共論者，常念戒德具足；已戒德具足，當念聞具足；聞已具足，當念施具足；施已具足，當念智慧具足，解脫知見，皆悉具足。若比丘戒身、定、慧身、解脫身、解脫知見身具足者，便為天、龍、鬼神所見供養，可敬、可貴，天、人所奉。是故，諸比丘！當念五分法身具足者，是世福田，無能過者。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
增壹阿含經卷第二十九 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第三十
東晉罽賓三藏瞿曇僧伽提婆譯六重品第三十七之二
（六）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，尊者舍利弗往詣世尊所，頭面禮足，在一面坐。爾時，舍利弗白世尊言：「我今以在舍衛城夏坐，意欲人間游化。」
世尊告曰：「今正是時。」時，舍利弗即從坐起，頭面禮足，便退而去。
時，舍利弗去未久，有一比丘懷誹謗意，白世尊言：「舍利弗與諸比丘共諍競，不懺悔，今遊行人間。」
爾時，世尊告一比丘：「汝速往持吾聲，喚舍利弗
現代漢語譯本： 『諸位比丘！應當念念不忘戒律的圓滿，不要有其他雜念，要使自己的威儀舉止都達到圓滿，對於小的過失尚且常常感到恐懼，更何況是大的過失呢！如果有比丘想要與如來討論佛法，就應當常常想著戒律的圓滿；已經戒律圓滿，就應當想著聽聞佛法的圓滿；聽聞佛法圓滿后，就應當想著佈施的圓滿；佈施圓滿后，就應當想著智慧的圓滿，以及解脫的知見，都要達到圓滿。如果比丘戒身、定身、慧身、解脫身、解脫知見身都圓滿，就會被天、龍、鬼神所見而供養，值得尊敬、值得珍視，為天人和人所敬奉。因此，諸位比丘！應當想著五分法身的圓滿，這樣的人是世間的福田，沒有人能超過他。諸位比丘！應當這樣學習。』 當時，諸位比丘聽聞佛陀所說，歡喜地奉行。 《增壹阿含經》卷第二十九 大正藏第 02 冊 No. 0125 《增壹阿含經》
《增壹阿含經》卷第三十 東晉罽賓三藏瞿曇僧伽提婆譯六重品第三十七之二
（六）
我聽聞是這樣的：
一時，佛陀在舍衛國的祇樹給孤獨園。
當時，尊者舍利弗前往世尊所在之處，頂禮佛足，在一旁坐下。當時，舍利弗對世尊說：『我現在在舍衛城安居，想要到人間游化。』
世尊告訴他說：『現在正是時候。』當時，舍利弗立即從座位起身，頂禮佛足，然後退下離去。
當時，舍利弗離開沒多久，有一位比丘心懷誹謗之意，對世尊說：『舍利弗與諸位比丘爭吵，不懺悔，現在要到人間去。』
當時，世尊告訴一位比丘：『你快去，帶著我的聲音，呼喚舍利弗。』
English version: 'Monks! You should always be mindful of the perfection of precepts, without other thoughts, and make your demeanor and conduct perfect. You should always fear even small transgressions, let alone large ones! If a monk wishes to discuss the Dharma with the Tathagata, he should always think of the perfection of precepts; having perfected the precepts, he should think of the perfection of listening to the Dharma; having perfected listening to the Dharma, he should think of the perfection of giving; having perfected giving, he should think of the perfection of wisdom, and the knowledge of liberation, all should be perfected. If a monk has perfected the body of precepts, the body of concentration, the body of wisdom, the body of liberation, and the body of the knowledge of liberation, he will be seen and honored by gods, dragons, and spirits, worthy of respect and esteem, and revered by gods and humans. Therefore, monks! You should think of the perfection of the five aggregates of the Dharma body; such a person is a field of merit in the world, and no one can surpass him. Monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. Ekottara Agama Sutra, Scroll 29 Taisho Tripitaka Vol. 02, No. 0125, Ekottara Agama Sutra
Ekottara Agama Sutra, Scroll 30 Translated by the Tripiṭaka master Gautama Saṃghadeva of Kipin during the Eastern Jin Dynasty, Chapter 37, Part 2 of the Sixfold Section
(6)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti.
At that time, the Venerable Shariputra went to where the World Honored One was, bowed his head to his feet, and sat to one side. Then, Shariputra said to the World Honored One, 'I am now in Shravasti for the summer retreat, and I wish to travel and teach among the people.'
The World Honored One said, 'Now is the right time.' Then, Shariputra immediately rose from his seat, bowed his head to his feet, and then withdrew and left.
Not long after Shariputra left, a monk with a slanderous mind said to the World Honored One, 'Shariputra is quarreling with the monks, not repenting, and now he is going among the people.'
At that time, the World Honored One said to a monk, 'You go quickly, take my voice, and call Shariputra.'
。」
比丘對曰：「如是。世尊！」
佛敕目連、阿難：「汝等使諸房中召諸比丘詣世尊所。所以然者，舍利弗所入三昧，今當在如來前作師子吼。」
是時，諸比丘聞佛教已，各集世尊所，頭面禮足，在一面坐。
是時，彼比丘受世尊教，即往至舍利弗所，語舍利弗言：「如來欲得相見。」
爾時，舍利弗往至佛所，頭面禮足，在一面坐。是時，佛告舍利弗言：「卿曏者去未久，有穢行比丘來至我所，而白我言：『云舍利弗比丘與諸比丘共諍，亦不悔過，在人間游化。』審實爾乎？」
舍利弗白佛言：「如來自當知之。」
世尊告曰：「我自知耳。但今大眾各懷狐疑。汝今于大眾中，可以己辯而自明凈。」
舍利弗白佛言：「自出母胎年向八十，每自思惟，未曾殺生，亦不妄語，正使于調戲之中亦不妄語，亦復未曾斗亂彼此；設不專意之時，或能有此行耳。我今，世尊！心意清凈，豈當與梵行人共鬥諍乎？亦如此地，亦受凈，亦受不凈，屎尿穢惡皆悉受之，膿血涕唾終不逆之；然此地亦不言惡，亦不言善，我亦如是，世尊！心不移轉，何得與梵行人共諍而遠遊行？心不專者能有此耳
比丘回答說：『是的，世尊！』 佛陀命令目連和阿難：『你們去各個房間召集比丘們到世尊這裡來。原因是，舍利弗所入的三昧，現在將要在如來面前作獅子吼。』 當時，比丘們聽到佛陀的教誨后，各自聚集到世尊那裡，頭面禮足，在一旁坐下。 當時，那位比丘接受了世尊的教導，就去到舍利弗那裡，對舍利弗說：『如來想要見你。』 那時，舍利弗來到佛陀那裡，頭面禮足，在一旁坐下。這時，佛陀告訴舍利弗說：『你剛才離開不久，有一個行為不檢點的比丘來到我這裡，對我說：『舍利弗比丘與眾比丘爭吵，也不悔過，在人間游化。』這事是真的嗎？』 舍利弗對佛陀說：『如來您自己應當知道。』 世尊說：『我自然知道。但現在大眾各自心懷疑惑。你現在可以在大眾之中，用自己的辯才來證明自己的清白。』 舍利弗對佛陀說：『自從我出生以來，年齡將近八十歲，我常常反思自己，從未殺生，也不說謊，即使在開玩笑的時候也不說謊，也從未與人爭鬥；如果不是專心的時候，或許會有這樣的行為。我現在，世尊！心意清凈，怎麼會與修行人爭鬥呢？就像這塊土地，既接受乾淨的東西，也接受不乾淨的東西，屎尿污穢都接受，膿血涕唾也從不拒絕；然而這塊土地也不說好，也不說壞，我也是這樣，世尊！心意不會改變，怎麼會與修行人爭鬥而遠離呢？心不專一的人才會有這樣的行為吧。』
The monk replied, 'Yes, Venerable One!' The Buddha instructed Maudgalyayana and Ananda, 'Go and summon all the monks from their dwellings to come to the Venerable One. The reason is that the samadhi that Sariputra has entered, he will now perform a lion's roar before the Tathagata.' At that time, the monks, having heard the Buddha's teaching, each gathered at the Venerable One's place, bowed their heads to his feet, and sat to one side. At that time, that monk, having received the Venerable One's instruction, went to Sariputra and said to Sariputra, 'The Tathagata wishes to see you.' Then, Sariputra went to the Buddha, bowed his head to his feet, and sat to one side. At this time, the Buddha said to Sariputra, 'Not long after you left, a monk of impure conduct came to me and said, 'The monk Sariputra is quarreling with the other monks, and he does not repent, and he is wandering among people.' Is this true?' Sariputra said to the Buddha, 'The Tathagata should know this himself.' The Venerable One said, 'I know it myself. But now the assembly is each harboring doubts. You can now, in the midst of the assembly, use your own eloquence to prove your own purity.' Sariputra said to the Buddha, 'Since I was born from my mother's womb, and I am nearly eighty years old, I have often reflected on myself, and I have never killed a living being, nor have I lied, not even in jest, nor have I ever fought with others; if I am not focused, perhaps such actions might occur. Now, Venerable One! My mind is pure, how could I quarrel with those who practice the holy life? It is like this earth, which accepts both clean and unclean things, accepting excrement and filth, and never rejecting pus, blood, and saliva; yet this earth does not say good or bad, and I am the same, Venerable One! My mind does not change, how could I quarrel with those who practice the holy life and distance myself from them? Only those whose minds are not focused could do such a thing.'
。我今心正，何得與梵行人共諍而遠遊乎？亦如水，亦能使好物凈，亦能使不好物凈；彼水不作是念：『我凈是、置是。』此亦如是，無有異想，何得與梵行人共鬥而遠遊乎？猶如熾火焚燒山野，不擇好醜，終無想念。我亦如是，豈當有意與梵行人共諍乎？亦如掃灑，不擇好醜，皆能除之，終無想念。猶如牛無其雙角，極自良善，亦不𣧑暴，善可將御，隨意所至，終無疑難。唯然，世尊！我心如是，亦不與想有所傷害，豈當與梵行人共諍而遠遊乎？亦如旃陀羅女著弊壞衣，在人間乞食亦無禁忌。我亦如是，世尊！亦無想念，當興諍訟而遠遊也？亦如脂釜，處處漏壞，有目之人皆悉觀見處處漏出。我亦如是，世尊！九孔之中漏出不凈，豈當與梵行人共諍？猶如女人年少端正，復以死屍系彼女頸，而厭患之。世尊！我亦如是，厭患此身如彼無異，豈當與梵行人共諍而遠遊乎？此事不然，世尊！自當知之，彼比丘亦當知之。設當有是者，愿彼比丘受我懺悔。」
爾時，世尊告彼比丘：「汝今可自悔過。所以然者，若不悔者頭便破為七分。」
是時，彼比丘心懷恐怖，衣毛皆豎，即從坐起，禮如來足，白世尊言：「我今自知犯舍利弗，唯愿世尊受我懺悔
現代漢語譯本：我現在的內心是正直的，怎麼會和修行人爭論而遠遊呢？就像水一樣，既能使好的東西乾淨，也能使不好的東西乾淨；水不會這樣想：『我使這個乾淨，不使那個乾淨。』我也是這樣，沒有分別心，怎麼會和修行人爭鬥而遠遊呢？就像熊熊燃燒的火焰焚燒山野，不選擇好壞，最終也沒有分別的念頭。我也是這樣，怎麼會有意和修行人爭論呢？就像掃帚掃地，不選擇好壞，都能清除，最終也沒有分別的念頭。就像牛沒有雙角，極其善良，也不會暴躁，容易駕馭，隨意到達任何地方，最終也沒有疑慮。世尊，我的心就是這樣，也不會有傷害別人的想法，怎麼會和修行人爭論而遠遊呢？就像旃陀羅女穿著破舊的衣服，在人間乞討食物也沒有禁忌。我也是這樣，世尊！也沒有分別的念頭，會引發爭論而遠遊嗎？就像裝滿油脂的鍋，到處漏油，有眼睛的人都能看到到處漏出來。我也是這樣，世尊！九個孔竅中漏出不乾淨的東西，怎麼會和修行人爭論呢？就像年輕貌美的女子，又把死屍繫在她的脖子上，她會厭惡它。世尊！我也是這樣，厭惡這個身體就像厭惡死屍一樣，怎麼會和修行人爭論而遠遊呢？這件事不是這樣的，世尊！我自己知道，那位比丘也應該知道。如果真的有這種情況，希望那位比丘接受我的懺悔。」 當時，世尊告訴那位比丘：『你現在可以自己懺悔過錯。』之所以這樣說，是因為如果不懺悔，頭就會裂成七份。」 這時，那位比丘心懷恐懼，汗毛都豎了起來，立刻從座位上站起來，禮拜如來的腳，對世尊說：『我現在知道自己冒犯了舍利弗，只希望世尊接受我的懺悔。』
English version: My heart is now upright, how could I argue with fellow practitioners and travel far away? It's like water, which can purify good things and also purify bad things; the water doesn't think, 'I purify this, not that.' I am the same, without any discriminatory thoughts, how could I fight with fellow practitioners and travel far away? It's like a blazing fire burning mountains and fields, not choosing good or bad, ultimately without any thought. I am the same, how could I intentionally argue with fellow practitioners? It's like sweeping, not choosing good or bad, able to remove everything, ultimately without any thought. It's like a cow without horns, extremely gentle, not violent, easy to control, going wherever it pleases, ultimately without any doubt. Indeed, World Honored One! My heart is like this, without any intention to harm, how could I argue with fellow practitioners and travel far away? It's like a Chandala woman wearing tattered clothes, begging for food among people without any restrictions. I am the same, World Honored One! Without any discriminatory thoughts, would I start arguments and travel far away? It's like a pot of grease, leaking everywhere, people with eyes can see it leaking everywhere. I am the same, World Honored One! From my nine orifices, unclean things leak out, how could I argue with fellow practitioners? It's like a young and beautiful woman, with a corpse tied to her neck, she would be disgusted by it. World Honored One! I am the same, disgusted by this body as if it were a corpse, how could I argue with fellow practitioners and travel far away? This is not the case, World Honored One! I know it myself, and that monk should also know it. If there is such a case, I wish that monk would accept my repentance.' At that time, the World Honored One told that monk, 'You can now repent for your mistakes yourself.' The reason for this is that if you do not repent, your head will break into seven pieces.' At this time, that monk was terrified, his hair stood on end, he immediately rose from his seat, bowed at the feet of the Tathagata, and said to the World Honored One, 'I now know that I have offended Sariputra, I only wish that the World Honored One would accept my repentance.'
。」
世尊告曰：「汝比丘！自向舍利弗懺悔，若不爾者頭便為七分。」
是時，彼比丘即向舍利弗頭面禮足，白舍利弗言：「唯愿受我懺悔，愚不別真。」
爾時，世尊告舍利弗：「汝今可受此比丘悔過，又以手摩頭。所以然者，若當不受此比丘懺悔者，頭破為七分。」
爾時，舍利弗以手摩頭，語比丘曰：「聽汝懺悔！如愚如惑，此佛法中極為曠大，能隨時悔過者，善哉！今受汝懺悔，后更莫犯。」如是再三。
是時，舍利弗告彼比丘曰：「汝更莫犯。所以然者，有六法入地獄，六法生天，六法至涅槃處。云何為六？欲害他人，我以起此害心，便歡喜踴躍，不能自勝；我當教人使害他，于中起害心；以得害人，于中起歡喜，我當得此不馨之問；未起此事便快愁憂。是謂有此六法，令人墮惡趣。
「云何有六，令人至善處？所謂身戒具足，口戒具足，意戒具足，命根清凈，不殺害心，無妒嫉心。是謂有此六法，生於善處。
「云何修六法至於涅槃？所謂六思念法。云何為六？所謂身行慈無瑕穢；口行慈無瑕穢；意行慈無瑕穢；若得利養之具，能與人等共分之而無吝想；奉持禁戒無瑕疵，智者所貴；如是之戒能具足諸有邪見、正見、賢聖出要，能得盡苦本
現代漢語譯本 世尊告訴他說：『你這比丘！應當向舍利弗懺悔，如果不這樣，你的頭就會裂成七份。』 當時，那比丘立刻向舍利弗頂禮，說道：『希望您接受我的懺悔，我愚昧無知，不能分辨真偽。』 這時，世尊告訴舍利弗：『你現在可以接受這比丘的懺悔，並且用手撫摸他的頭。之所以這樣，是因為如果不接受這比丘的懺悔，他的頭就會裂成七份。』 當時，舍利弗用手撫摸著頭，對那比丘說：『我接受你的懺悔！像你這樣愚昧迷惑，在這佛法中是極其寬大的，能夠隨時懺悔的人，很好！現在我接受你的懺悔，以後不要再犯。』這樣說了三次。 當時，舍利弗告訴那比丘說：『你不要再犯了。之所以這樣，是因為有六種行為會使人墮入地獄，六種行為會使人升入天堂，六種行為會使人到達涅槃的境界。哪六種行為會使人墮入地獄呢？想要傷害他人，我一旦產生這種害心，就會歡喜雀躍，不能自制；我教唆別人去傷害他人，心中也產生害心；因為傷害了別人，心中感到歡喜，我將因此得到不好的名聲；在事情還沒發生時就感到憂愁。這就是這六種行為，使人墮入惡道。』 『哪六種行為會使人到達善處呢？就是身行戒律圓滿，口行戒律圓滿，意行戒律圓滿，生命根基清凈，沒有殺害之心，沒有嫉妒之心。這就是這六種行為，使人升入善處。』 『如何修習六種行為才能到達涅槃呢？就是六種思念法。哪六種呢？就是身行慈愛沒有瑕疵；口行慈愛沒有瑕疵；意行慈愛沒有瑕疵；如果得到利益和供養，能夠與他人平等分享而沒有吝嗇的想法；奉持戒律沒有瑕疵，為智者所尊重；這樣的戒律能夠圓滿具備各種邪見、正見、賢聖出離的要道，能夠徹底消除痛苦的根源。』
English version The World-Honored One said, 'You, monk! You should confess to Shariputra. If you do not, your head will split into seven pieces.' At that time, the monk immediately bowed his head to Shariputra's feet and said, 'I beg you to accept my confession. I am foolish and cannot distinguish truth from falsehood.' Then, the World-Honored One said to Shariputra, 'You may now accept this monk's confession and stroke his head with your hand. The reason for this is that if you do not accept this monk's confession, his head will split into seven pieces.' At that time, Shariputra stroked his head with his hand and said to the monk, 'I accept your confession! Such foolishness and confusion are extremely broad in this Dharma. It is good for those who can repent at any time! Now I accept your confession, and do not commit it again in the future.' He said this three times. Then, Shariputra said to the monk, 'You must not commit it again. The reason for this is that there are six actions that lead to hell, six actions that lead to heaven, and six actions that lead to Nirvana. What are the six actions that lead to hell? Wanting to harm others, once I have this harmful thought, I will be happy and excited, unable to control myself; I instigate others to harm others, and I also have harmful thoughts in my heart; because I have harmed others, I feel happy in my heart, and I will get a bad reputation; I feel worried and sad before things happen. These are the six actions that lead people to evil paths.' 'What are the six actions that lead people to good places? They are the perfection of bodily precepts, the perfection of verbal precepts, the perfection of mental precepts, the purity of the life force, the absence of the intention to kill, and the absence of jealousy. These are the six actions that lead people to good places.' 'How can one cultivate six actions to reach Nirvana? They are the six thoughts. What are the six? They are: practicing loving-kindness in body without blemish; practicing loving-kindness in speech without blemish; practicing loving-kindness in mind without blemish; if one obtains benefits and offerings, one can share them equally with others without stinginess; upholding precepts without blemish, which are valued by the wise; such precepts can fully possess all kinds of wrong views, right views, and the essential path of the sages to liberation, and can completely eliminate the root of suffering.'
。如是諸見皆悉分明。是謂六法得至涅槃。汝今，比丘！當求方便，行此六法。如是，比丘！當作是學。」
爾時，彼比丘重從坐起，禮舍利弗足：「我今重自懺，如愚如惑而不別真。唯愿，舍利弗！受我悔過，后不復犯。」
舍利弗曰：「聽汝悔過！賢聖法中極為曠大，能自改往修來，莫復更犯。」
爾時，彼比丘聞舍利弗所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說第一最空法，汝等善思念之。」
諸比丘對曰：「如是，世尊！」爾時，諸比丘從佛受教。
世尊告曰：「彼云何為名第一最空之法？若眼起時則起，亦不見來處，滅時則滅，亦不見滅處；除假號法、因緣法。云何假號、因緣？所謂是有則有，此生則生，無明緣行，行緣識，識緣名色，名色緣六入，六入緣更樂，更樂緣痛，痛緣愛，愛緣受，受緣有，有緣生，生緣死，死緣愁、憂、苦、惱，不可稱計。如是苦陰成此因緣。
「無是則無，此滅則滅
『如果這些見解都清晰明瞭，這就是達到涅槃的六種方法。你們這些比丘！應當尋求方便，修行這六種方法。比丘們！應當這樣學習。』 當時，那位比丘再次從座位上起身，禮拜舍利弗的腳：『我現在再次懺悔，像愚癡一樣迷惑而不能分辨真理。唯愿舍利弗！接受我的悔過，以後不再犯錯。』 舍利弗說：『聽你懺悔！在賢聖的教法中，能自我改正過錯，修習未來，不再犯錯，這是非常寬大的。』 當時，那位比丘聽了舍利弗所說的話，歡喜地奉行。 （七） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『我現在要說第一最空之法，你們要好好思考。』 眾比丘回答說：『是的，世尊！』當時，眾比丘從佛陀那裡接受教誨。 世尊說：『那什麼叫做第一最空之法呢？如果眼睛生起，它就生起，也看不到它從哪裡來；如果眼睛滅去，它就滅去，也看不到它滅到哪裡去；除了假名法、因緣法。什麼是假名、因緣呢？所謂有則有，此生則生，無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣死，死緣愁、憂、苦、惱，不可計數。這樣，苦陰就形成了這個因緣。 『沒有這個就沒有，這個滅了就滅』
'If these views are all clear and distinct, these are the six methods to reach Nirvana. You monks! You should seek expedient means and practice these six methods. Monks! You should learn in this way.' At that time, that monk rose again from his seat and bowed at the feet of Sariputra: 'I now repent again, like a fool, confused and unable to distinguish the truth. May Sariputra! Accept my repentance, and I will not make mistakes again.' Sariputra said: 'I hear your repentance! In the teachings of the wise and holy, it is extremely magnanimous to be able to correct one's past mistakes, cultivate the future, and not make mistakes again.' At that time, that monk, having heard what Sariputra said, joyfully practiced it. (Seven) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One told the monks: 'I will now speak of the first and most empty Dharma, you should contemplate it well.' The monks replied: 'Yes, World Honored One!' At that time, the monks received the teachings from the Buddha. The World Honored One said: 'What is called the first and most empty Dharma? If the eye arises, it arises, and it is not seen where it comes from; if the eye ceases, it ceases, and it is not seen where it ceases; except for the nominal Dharma and the causal Dharma. What are nominal and causal? What is, is; when this arises, it arises; ignorance conditions volitional activities, volitional activities condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions death, death conditions sorrow, grief, suffering, and distress, which are countless. Thus, the aggregate of suffering forms this causal relationship.' 'When this is not, it is not; when this ceases, it ceases.'
世尊告曰：「汝比丘！自向舍利弗懺悔，若不爾者頭便為七分。」
是時，彼比丘即向舍利弗頭面禮足，白舍利弗言：「唯愿受我懺悔，愚不別真。」
爾時，世尊告舍利弗：「汝今可受此比丘悔過，又以手摩頭。所以然者，若當不受此比丘懺悔者，頭破為七分。」
爾時，舍利弗以手摩頭，語比丘曰：「聽汝懺悔！如愚如惑，此佛法中極為曠大，能隨時悔過者，善哉！今受汝懺悔，后更莫犯。」如是再三。
是時，舍利弗告彼比丘曰：「汝更莫犯。所以然者，有六法入地獄，六法生天，六法至涅槃處。云何為六？欲害他人，我以起此害心，便歡喜踴躍，不能自勝；我當教人使害他，于中起害心；以得害人，于中起歡喜，我當得此不馨之問；未起此事便快愁憂。是謂有此六法，令人墮惡趣。
「云何有六，令人至善處？所謂身戒具足，口戒具足，意戒具足，命根清凈，不殺害心，無妒嫉心
現代漢語譯本：世尊告訴比丘說：『你這比丘！要向舍利弗懺悔，如果不這樣，你的頭就會裂成七份。』 當時，那位比丘立刻向舍利弗頂禮，並對舍利弗說：『請接受我的懺悔，我愚昧無知，不能分辨真偽。』 那時，世尊告訴舍利弗：『你現在可以接受這位比丘的懺悔，並且用手撫摸他的頭。之所以這樣，是因為如果不接受這位比丘的懺悔，他的頭就會裂成七份。』 當時，舍利弗用手撫摸著頭，對那位比丘說：『我聽你的懺悔！像你這樣愚昧迷惑，這佛法是極其廣大的，能夠隨時懺悔的人，很好！現在我接受你的懺悔，以後不要再犯。』這樣說了三次。 當時，舍利弗告訴那位比丘說：『你不要再犯了。之所以這樣，是因為有六種行為會使人墮入地獄，六種行為會使人升入天堂，六種行為會使人到達涅槃的境界。哪六種呢？想要傷害他人，我一旦生起這種害人之心，就會歡喜雀躍，不能自制；我教唆別人去傷害他人，心中也生起害人之心；因為傷害了別人，心中感到歡喜，我將因此得到不好的名聲；在沒有發生這些事情之前就感到憂愁。這就是這六種行為，會使人墮入惡道。 『哪六種行為會使人到達善處呢？就是身戒具足，口戒具足，意戒具足，生命清凈，沒有殺害之心，沒有嫉妒之心。』
English version: The World Honored One said, 'You, Bhikkhu! Confess to Sariputra, or else your head will split into seven pieces.' At that time, that Bhikkhu immediately bowed his head to Sariputra's feet and said to Sariputra, 'Please accept my confession, for I am foolish and cannot distinguish truth.' Then, the World Honored One told Sariputra, 'You may now accept this Bhikkhu's repentance and touch his head with your hand. The reason for this is that if you do not accept this Bhikkhu's confession, his head will split into seven pieces.' At that time, Sariputra touched his head with his hand and said to the Bhikkhu, 'I hear your confession! Like you, foolish and confused, this Dharma is extremely vast, and those who can repent at any time are good! Now I accept your confession, and do not commit it again.' He said this three times. At that time, Sariputra told that Bhikkhu, 'You must not commit it again. The reason for this is that there are six actions that lead to hell, six actions that lead to heaven, and six actions that lead to Nirvana. What are the six? Wanting to harm others, once I have this intention to harm, I will be happy and jump for joy, unable to control myself; I will teach others to harm others, and in my heart, I will also have the intention to harm; because I have harmed others, I feel happy, and I will get a bad reputation; before these things happen, I feel sad and worried. These are the six actions that lead people to evil paths.' 'What are the six actions that lead people to good places? They are: being complete in bodily precepts, complete in verbal precepts, complete in mental precepts, having a pure life, having no intention to kill, and having no jealousy.'
。是謂有此六法，生於善處。
「云何修六法至於涅槃？所謂六思念法。云何為六？所謂身行慈無瑕穢；口行慈無瑕穢；意行慈無瑕穢；若得利養之具，能與人等共分之而無吝想；奉持禁戒無瑕疵，智者所貴；如是之戒能具足諸有邪見、正見、賢聖出要，能得盡苦本。如是諸見皆悉分明。是謂六法得至涅槃。汝今，比丘！當求方便，行此六法。如是，比丘！當作是學。」
爾時，彼比丘重從坐起，禮舍利弗足：「我今重自懺，如愚如惑而不別真。唯愿，舍利弗！受我悔過，后不復犯。」
舍利弗曰：「聽汝悔過！賢聖法中極為曠大，能自改往修來，莫復更犯。」
爾時，彼比丘聞舍利弗所說，歡喜奉行。
（七）
聞如是：
一時，佛在舍衛國祇樹給孤獨園。
爾時，世尊告諸比丘：「我今當說第一最空法，汝等善思念之。」
諸比丘對曰：「如是，世尊！」爾時，諸比丘從佛受教
現代漢語譯本 這就是說，具備這六種方法，就能投生到善處。 『如何修習六法以達到涅槃呢？』，就是所謂的六種思念法。『哪六種呢？』，就是說，身體行為慈愛而沒有瑕疵；口頭言語慈愛而沒有瑕疵；意念行為慈愛而沒有瑕疵；如果得到利益供養的物品，能夠與他人平等分享而沒有吝嗇的想法；奉持戒律沒有瑕疵，為智者所尊重；這樣的戒律能夠圓滿具備各種邪見、正見、賢聖出離之道，能夠徹底消除痛苦的根源。像這樣的各種見解都能夠清晰明瞭。這就是說，具備這六種方法就能達到涅槃。你現在，比丘！應當尋求方便，修行這六種方法。像這樣，比丘！應當這樣學習。』 當時，那位比丘再次從座位上站起來，禮拜舍利弗的腳：『我現在再次懺悔，像愚癡像迷惑一樣不能分辨真假。只希望，舍利弗！接受我的悔過，以後不再犯錯。』 舍利弗說：『聽你悔過！賢聖的法門極為寬廣，能夠自己改正過去的錯誤，修習未來的行為，不要再犯同樣的錯誤。』 當時，那位比丘聽了舍利弗所說的話，歡喜地奉行。 （七） 我聽聞是這樣： 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴各位比丘：『我現在要說第一最空之法，你們應當好好思考並記住它。』 各位比丘回答說：『是的，世尊！』當時，各位比丘接受了佛陀的教誨。
English version It is said that having these six practices leads to rebirth in a good place. 'How does one cultivate the six practices to reach Nirvana?' It is through the so-called six mindfulness practices. 'What are the six?' They are: bodily actions that are loving and without blemish; verbal actions that are loving and without blemish; mental actions that are loving and without blemish; if one receives material offerings, being able to share them equally with others without any stinginess; upholding the precepts without blemish, which are valued by the wise; such precepts can fully encompass all kinds of wrong views, right views, the path of the noble ones to liberation, and can completely eliminate the root of suffering. All such views are clear and distinct. It is said that having these six practices leads to Nirvana. Now, you, monks! Should seek ways to practice these six practices. Thus, monks! You should learn in this way.' At that time, the monk rose again from his seat, bowed at the feet of Sariputra, and said: 'I now repent again, like a fool, like one confused, unable to distinguish truth. I only wish, Sariputra! Accept my repentance, and I will not err again.' Sariputra said: 'Your repentance is heard! The Dharma of the noble ones is extremely vast, able to correct past mistakes and cultivate future actions, do not err again.' At that time, the monk, having heard what Sariputra said, joyfully practiced it. (7) Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the World Honored One told the monks: 'I will now speak of the first and most empty Dharma, you should contemplate and remember it well.' The monks replied: 'Yes, World Honored One!' At that time, the monks received the Buddha's teachings.
。
世尊告曰：「彼云何為名第一最空之法？若眼起時則起，亦不見來處，滅時則滅，亦不見滅處；除假號法、因緣法。云何假號、因緣？所謂是有則有，此生則生，無明緣行，行緣識，識緣名色，名色緣六入，六入緣更樂，更樂緣痛，痛緣愛，愛緣受，受緣有，有緣生，生緣死，死緣愁、憂、苦、惱，不可稱計。如是苦陰成此因緣。
「無是則無，此滅則滅。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則更樂滅，更樂滅則痛滅，痛滅則愛滅，愛滅則受滅，受滅則有滅，有滅則生滅，生滅則死滅，死滅則愁、憂、苦、惱，皆悉滅盡，除假號之法。耳、鼻、舌、身、意法亦復如是，起時則起，亦不知來處，滅時則滅，亦不知滅處，除其假號之法。彼假號法者，此起則起，此滅則滅
現代漢語譯本：世尊說：『什麼是最為空性的第一法呢？當眼睛產生時，它就產生，也看不到它從哪裡來；當它滅去時，它就滅去，也看不到它到哪裡去；這只是假名安立的法，是因緣和合的法。什麼是假名安立、因緣和合呢？就是『有』則『有』，『此生』則『生』，無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣死，死緣愁、憂、苦、惱，多得不可計數。這樣，苦陰就由這些因緣構成。 『沒有』則『沒有』，『此滅』則『滅』。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則死滅，死滅則愁、憂、苦、惱，都完全滅盡，這只是假名安立的法。耳朵、鼻子、舌頭、身體、意念的法也是這樣，產生時就產生，也不知道從哪裡來；滅去時就滅去，也不知道到哪裡去，這只是假名安立的法。這些假名安立的法，『此起』則『起』，『此滅』則『滅』。』
English version: The World Honored One said: 'What is the foremost law of emptiness? When the eye arises, it arises, and it is not seen where it comes from; when it ceases, it ceases, and it is not seen where it goes; these are merely nominal laws, laws of dependent origination. What are nominal and dependent origination? It is that 『if there is,』 then 『there is,』 『if this arises,』 then 『this arises,』 ignorance conditions volitional formations, volitional formations condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions death, death conditions sorrow, grief, suffering, and distress, which are countless. Thus, the mass of suffering is formed by these conditions. 'If there is not,』 then 『there is not,』 『if this ceases,』 then 『this ceases.』 When ignorance ceases, volitional formations cease; when volitional formations cease, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, death ceases; when death ceases, sorrow, grief, suffering, and distress all completely cease, these are merely nominal laws. The laws of the ear, nose, tongue, body, and mind are also like this, when they arise, they arise, and it is not known where they come from; when they cease, they cease, and it is not known where they go, these are merely nominal laws. These nominal laws, 『if this arises,』 then 『this arises,』 『if this ceases,』 then 『this ceases.』'
。此六入亦無人造作，亦名色、六入法，六入亦無人造作，由父母而有胎者亦無，因緣而有，此亦假號，要前有對，然後乃有。猶如鉆木求火，以前有對，然後火生；火亦不從木出，亦不離木。若復有人劈木求火亦不能得，皆由因緣合會，然後有火。此六情起病亦復如是，皆由緣會於中起病。此六入起時則起，亦不見來，滅時則滅，亦不見滅；除其假號之法，因由父母合會而有。」
爾時，世尊便說此偈：
「先當受胞胎， 漸漸如凍酥， 遂復如息肉， 後轉如像形。 先生頭項頸， 轉生手足指， 支節各各生， 發毛爪齒成。 若母飲食時， 種種若干饌， 精氣用活命， 受胎之原本。 形體以成滿， 諸根不缺漏， 由母得出生， 受胎苦如是。
「比丘當知，因緣合會，乃有此身耳。又復，比丘！一人身中骨有三百六十，毛孔九萬九千，脈有五百，筋有五百，蟲八萬戶
現代漢語譯本：這六種感官入口也不是人為創造的，它們也被稱為色、六入法。這六種感官入口也不是人為創造的，由父母結合而產生的胎兒也不是憑空出現的，而是因緣和合而有。這只是一個假名，需要先有對境，然後才會有感官的產生。就像鉆木取火一樣，需要先有木頭，然後才能生火；火不是從木頭裡出來的，但也不能離開木頭。如果有人劈開木頭想取火，也是不可能得到的，都是因為因緣和合，然後才會有火。這六種情慾引起的疾病也是如此，都是因為因緣和合而產生疾病。這六種感官入口產生時就產生，也看不到從哪裡來；滅亡時就滅亡，也看不到到哪裡去；除了它們是假名之外，都是因為父母結合而產生的。
那時，世尊說了這首偈語：
『最初受胎時，像凝固的酥油， 漸漸變成息肉狀，後來轉變成人形。 先長出頭、頸項，然後長出手、腳、指頭， 各個肢節都生長出來，頭髮、毛髮、指甲、牙齒也長成。 如果母親進食時，吃各種各樣的食物， 食物的精氣用來維持生命，這是受胎的根本。 形體逐漸長成，各種器官沒有缺失， 由母親生出來，受胎的痛苦就是這樣。
『比丘們應當知道，因緣和合，才會有這個身體。還有，比丘們！一個人的身體里有三百六十塊骨頭，九萬九千個毛孔，五百條脈，五百條筋，八萬戶蟲。』
English version: These six entrances are not created by anyone, they are also called form, the six entrances. These six entrances are also not created by anyone, and the fetus that comes from the union of parents is not without cause, but arises from conditions. This is just a false name, it needs to have an object first, and then the senses arise. Just like drilling wood to make fire, there needs to be wood first, and then fire can be produced; fire does not come from the wood, but it cannot be separated from the wood. If someone splits the wood to get fire, it is also impossible to obtain, it is all because of the combination of conditions, and then there is fire. The diseases caused by these six desires are also like this, they all arise from the combination of conditions. These six entrances arise when they arise, and cannot be seen where they come from; they cease when they cease, and cannot be seen where they go; apart from being false names, they are all produced by the union of parents.
At that time, the World Honored One spoke this verse:
'First, when the fetus is conceived, it is like solidified ghee, Gradually it becomes like a polyp, and later it transforms into a human form. First, the head and neck grow, then the hands, feet, and fingers grow, Each limb grows, and hair, fur, nails, and teeth are formed. If the mother eats, various kinds of food, The essence of the food is used to sustain life, this is the root of conception. The body gradually grows to completion, and the various organs are not missing, Born from the mother, the suffering of conception is like this.
'Monks, you should know that it is through the combination of conditions that this body exists. Furthermore, monks! In one person's body, there are three hundred and sixty bones, ninety-nine thousand pores, five hundred veins, five hundred tendons, and eighty thousand families of insects.'
。比丘當知，六入之身有如是災變。比丘！當念思惟，如是之患，誰作此骨？誰合此筋脈？誰造此八萬戶蟲？」
爾時，彼比丘作是念思惟，便獲二果、阿那含、若阿羅漢。
「三百六十骨， 在此人身中， 古佛之所演， 我今亦說之。 筋有五百枚， 脈數亦如是， 蟲有八萬種， 九萬九千毛。 當觀身如是， 比丘勤精進， 速得羅漢道， 往至涅槃界。 此法皆空寂， 愚者之所貪， 智者心歡悅， 聞此空法本。
「是謂，比丘！此名第一最空之法，與汝等說。如來之所說行之法，我今以為起慈哀心，我今以辦。常當念修行其法，在閑居之處坐禪思惟，勿有懈怠。今不修行，後悔無益！此是我之教訓。如是，諸比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行。
（八）
爾時，生漏梵志往至世尊所，共相問訊，在一面坐
現代漢語譯本：比丘們應當知道，這由六種感官組成的身體會經歷這樣的災難。比丘們！應當思考這些痛苦，是誰製造了這些骨頭？是誰連線了這些筋脈？是誰創造了這八萬種蟲子？ 那時，那位比丘這樣思考，便獲得了兩種果位，即阿那含果或阿羅漢果。 『三百六十塊骨頭，存在於這人的身體中，這是古佛所闡述的，我現在也這樣說。筋有五百條，脈的數量也一樣，蟲有八萬種，毛有九萬九千根。應當這樣觀察身體，比丘們要勤奮精進，迅速證得阿羅漢道，前往涅槃的境界。這些法都是空寂的，是愚者所貪戀的，智者則會心生歡喜，聽到這空性的法理。』 『這就是，比丘們！這被稱為第一最為空性的法，我告訴你們。如來所說的修行之法，我現在以慈悲之心開始，我已經做到了。應當常常唸誦修行這些法，在安靜的地方坐禪思考，不要懈怠。現在不修行，將來後悔也沒有用！這是我的教誨。諸位比丘！應當這樣學習。』 那時，眾比丘聽聞佛陀所說，歡喜地奉行。 （八） 那時，生漏梵志來到世尊那裡，互相問候后，在一旁坐下。
English version: Monks, you should know that this body composed of six senses undergoes such calamities. Monks! You should contemplate these sufferings: who made these bones? Who connected these tendons and veins? Who created these eighty thousand kinds of worms? At that time, that monk, thinking in this way, attained two fruits, either the Anagami fruit or the Arhat fruit. 'Three hundred and sixty bones exist in this human body. This is what the ancient Buddhas have expounded, and I now also say it. There are five hundred tendons, and the number of veins is the same. There are eighty thousand kinds of worms, and ninety-nine thousand hairs. You should observe the body in this way. Monks, be diligent and strive hard, quickly attain the path of Arhat, and go to the realm of Nirvana. These dharmas are all empty and still, coveted by the foolish, while the wise rejoice and are delighted to hear this principle of emptiness.' 'This, monks, is called the first and most empty dharma, which I tell you. The practice of dharma spoken by the Tathagata, I now begin with a compassionate heart, and I have done it. You should always recite and practice these dharmas, meditate in quiet places, and do not be lazy. If you do not practice now, it will be useless to regret it later! This is my teaching. Monks! You should learn in this way.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. (8) At that time, the Brahmin Senglou went to where the World Honored One was, exchanged greetings, and sat down to one side.
。爾時，生漏梵志白世尊言：「瞿曇！剎利今日意欲何求？有何行業？爲著何教？為究竟何事？婆羅門意欲何求？有何行業？爲著何教？究竟何事？國王今日意欲何求？有何行業？爲著何教？為究竟何事？盜賊今日意欲何求？有何行業？爲著何教？為究竟何事？女人今日意欲何求？有何行業？爲著何教？為究竟何事？」
爾時，世尊告梵志曰：「剎利種者，常好鬥訟，多諸技術，好喜作務，所要究竟終不中休。」
梵志問曰：「梵志意何所求？」
世尊告曰：「梵志意好咒術，要作居家，樂閑靜之處，意在梵天。」
又問曰：「國王意何所求？」
世尊告曰：「梵志當知，王意所欲得國政，意在兵仗，貪著財寶。」
「盜賊意何所求？」
世尊告曰：「賊意盜竊，心在奸邪，欲使人類不知所作。」
「女人意何所求？」
世尊告曰：「女人意在男子，貪著財寶，心繫男女，心欲自由
現代漢語譯本：當時，生漏梵志對世尊說：『瞿曇！剎帝利今天想要追求什麼？有什麼行為？信奉什麼教義？最終想要達到什麼目的？婆羅門想要追求什麼？有什麼行為？信奉什麼教義？最終想要達到什麼目的？國王今天想要追求什麼？有什麼行為？信奉什麼教義？最終想要達到什麼目的？盜賊今天想要追求什麼？有什麼行為？信奉什麼教義？最終想要達到什麼目的？女人今天想要追求什麼？有什麼行為？信奉什麼教義？最終想要達到什麼目的？』 當時，世尊告訴梵志說：『剎帝利種姓的人，常常喜歡爭鬥訴訟，精通各種技藝，喜歡從事勞作，他們所追求的最終目標是永不停止。』 梵志問道：『那麼，婆羅門想要追求什麼呢？』 世尊回答說：『婆羅門喜歡咒語法術，想要居家生活，喜歡安靜的地方，他們的心意在於梵天。』 又問道：『國王想要追求什麼呢？』 世尊回答說：『梵志應當知道，國王想要得到國家政權，心繫兵器，貪戀財寶。』 『盜賊想要追求什麼呢？』 世尊回答說：『盜賊想要偷竊，心懷奸詐邪惡，想要讓人類不知道他們所做的事情。』 『女人想要追求什麼呢？』 世尊回答說：『女人心繫男子，貪戀財寶，心思牽掛男女之事，渴望自由。』
English version: At that time, the Brahmin Sheng Lou asked the World Honored One, 'Gautama! What do the Kshatriyas seek today? What are their actions? What teachings do they follow? What do they ultimately aim to achieve? What do the Brahmins seek? What are their actions? What teachings do they follow? What do they ultimately aim to achieve? What do kings seek today? What are their actions? What teachings do they follow? What do they ultimately aim to achieve? What do thieves seek today? What are their actions? What teachings do they follow? What do they ultimately aim to achieve? What do women seek today? What are their actions? What teachings do they follow? What do they ultimately aim to achieve?' At that time, the World Honored One told the Brahmin, 'Those of the Kshatriya caste often like to fight and litigate, are skilled in various arts, like to engage in labor, and their ultimate goal is to never stop.' The Brahmin asked, 'Then, what do the Brahmins seek?' The World Honored One replied, 'Brahmins like spells and incantations, want to live at home, like quiet places, and their minds are set on Brahma.' He further asked, 'What do kings seek?' The World Honored One replied, 'Brahmin, you should know that kings desire to obtain state power, are concerned with weapons, and are greedy for wealth and treasures.' 'What do thieves seek?' The World Honored One replied, 'Thieves seek to steal, have deceitful and evil intentions, and want to keep their actions unknown to humankind.' 'What do women seek?' The World Honored One replied, 'Women are concerned with men, are greedy for wealth and treasures, their minds are tied to matters of men and women, and they desire freedom.'
。」
爾時，梵志白世尊言：「甚奇！甚特！盡知爾許之變，如實不虛。今日比丘意何所求？」
世尊告曰：「戒德具足，心遊道法，意在四諦，欲至涅槃。此是比丘之所求也。」
是時，生漏梵志白世尊言：「如是。世尊！比丘所行意不可移轉，其義實爾，瞿曇！涅槃者極為快樂。如來所說乃為過多，猶如盲者得視，聾者得聽，在闇者見明，今日如來所說亦復如是，而無有異。我今國事猥多，欲還所止。」
世尊告曰：「宜知是時。」是時，生漏梵志即從坐起，繞佛三匝，便退而去。
爾時，生漏梵志聞佛所說，歡喜奉行。
（九）
爾時，生漏梵志往至世尊所，頭面禮足，在一面坐。爾時，梵志白世尊言：「此中頗有比丘，云何得修梵行無有缺漏，清凈修梵行？」
世尊告曰：「若有人戒律具足而無所犯，此名清凈修得梵行
現代漢語譯本： 那時，婆羅門對世尊說：『真是太神奇了！太特別了！竟然完全知道這麼多變化，而且真實不虛。今天比丘的意願是什麼呢？』 世尊告訴他說：『戒律品德圓滿，心在道法中游走，意念專注於四諦，想要達到涅槃。這就是比丘所追求的。』 這時，生漏婆羅門對世尊說：『是這樣的，世尊！比丘所行的意願是不可改變的，道理確實如此，瞿曇！涅槃是極其快樂的。如來所說的實在太好了，就像盲人重見光明，聾子重獲聽力，在黑暗中的人見到光明一樣，今天如來所說的也是這樣，沒有絲毫差別。我現在國事繁忙，想要回到住處了。』 世尊告訴他說：『應該知道時間了。』這時，生漏婆羅門立即從座位上站起來，繞佛三圈，然後退下離開了。 那時，生漏婆羅門聽了佛所說的話，歡喜地接受並實行。 （九） 那時，生漏婆羅門來到世尊那裡，頭面頂禮佛足，在一旁坐下。這時，婆羅門對世尊說：『這裡有沒有比丘，如何才能修行梵行而沒有缺失，清凈地修行梵行呢？』 世尊告訴他說：『如果有人戒律圓滿而沒有犯戒，這就叫做清凈地修行梵行。』
English version: At that time, the Brahmin said to the World-Honored One, 'How marvelous! How extraordinary! You completely know so many changes, and they are truly not false. What is the desire of the monks today?' The World-Honored One told him, 'Their precepts and virtues are complete, their minds wander in the Dharma, their thoughts are focused on the Four Noble Truths, and they desire to reach Nirvana. This is what the monks seek.' At this time, the Brahmin Sheng Lou said to the World-Honored One, 'It is so, World-Honored One! The intention of the monks' practice is unchangeable, the principle is indeed so, Gautama! Nirvana is extremely joyful. What the Tathagata has said is truly wonderful, like a blind person regaining sight, a deaf person regaining hearing, and a person in darkness seeing light. What the Tathagata has said today is also like this, without any difference. I am now busy with state affairs and wish to return to my dwelling.' The World-Honored One told him, 'It is appropriate to know the time.' At this time, the Brahmin Sheng Lou immediately rose from his seat, circled the Buddha three times, and then withdrew and left. At that time, the Brahmin Sheng Lou, having heard what the Buddha said, joyfully accepted and practiced it. (Nine) At that time, the Brahmin Sheng Lou went to the World-Honored One, bowed his head to the ground at the Buddha's feet, and sat down on one side. At this time, the Brahmin said to the World-Honored One, 'Are there any monks here, and how can they cultivate pure conduct without any deficiencies, cultivating pure conduct?' The World-Honored One told him, 'If someone's precepts are complete and they have not violated any precepts, this is called cultivating pure conduct.'
。複次，梵志！若有眼見色，不起想著，不起識念，除惡想，去不善法，得全眼根，是謂此人清凈修梵行。若耳聞聲、鼻嗅香、舌知味、身知細滑、意知法，都無識想，不起想念，清凈得修梵行，全其意根，如此之人得修梵行，無有缺漏。」
婆羅門白佛言：「何等之人不修梵行，不具足清凈行？」
世尊告曰：「若有人俱會者，此名非梵行。」
婆羅門白佛言：「何等之人漏不具足？」
世尊告曰：「若有人與女人交接，或手足相觸，接在心懷而不忘失。是謂，梵志！行不具足，漏諸淫泆，與淫、怒、癡共相應。
「複次，梵志！或與女人共相調戲，言語相加。是謂，梵志！此人行不全具，漏淫、怒、癡，梵行不具足修清凈行。
「複次，梵志！若有女人惡眼相視而不移轉，于中便起淫、怒、癡想，生諸亂念。是謂，梵志！此人梵行不凈，不修梵行
現代漢語譯本：再者，婆羅門！如果有人眼睛看到顏色，不起執著，不起識別念頭，去除邪惡的想法，捨棄不善的法，完全掌握眼根，這就是這個人清凈地修行梵行。如果耳朵聽到聲音、鼻子聞到香氣、舌頭嚐到味道、身體感覺到細滑、意識知道法，都沒有識別的想法，不起念頭，清凈地修行梵行，完全掌握意根，這樣的人修行梵行，沒有缺失。 婆羅門對佛說：『什麼樣的人不修行梵行，不具備清凈的行為？』 世尊說：『如果有人與人交合，這叫做非梵行。』 婆羅門對佛說：『什麼樣的人有漏洞，不具備清凈的行為？』 世尊說：『如果有人與女人交合，或者手腳互相接觸，或者把接觸放在心裡而不忘記。這就是，婆羅門！行為不完整，泄露淫慾，與淫慾、憤怒、愚癡相應。』 『再者，婆羅門！如果有人與女人互相調戲，言語挑逗。這就是，婆羅門！這個人行為不完整，泄露淫慾、憤怒、愚癡，梵行不完整，不修行清凈的行為。』 『再者，婆羅門！如果有人用邪惡的眼神看著女人而不轉移視線，心中就產生淫慾、憤怒、愚癡的想法，產生各種混亂的念頭。這就是，婆羅門！這個人梵行不清凈，不修行梵行。』
English version: Furthermore, Brahmin! If someone sees a form with their eyes, they do not develop attachment, they do not develop recognition thoughts, they eliminate evil thoughts, they abandon unwholesome dharmas, and they fully master their eye faculty, this is what is called a person who is purely practicing the holy life. If the ear hears a sound, the nose smells a fragrance, the tongue tastes a flavor, the body feels smoothness, and the mind knows a dharma, they have no recognition thoughts, they do not develop thoughts, they purely practice the holy life, and they fully master their mind faculty, such a person practices the holy life without any deficiency. The Brahmin said to the Buddha, 'What kind of person does not practice the holy life and does not possess pure conduct?' The World-Honored One said, 'If someone engages in intercourse, this is called not practicing the holy life.' The Brahmin said to the Buddha, 'What kind of person has leaks and does not possess pure conduct?' The World-Honored One said, 'If someone engages in intercourse with a woman, or if their hands or feet touch each other, or if they keep the contact in their heart and do not forget it. This is, Brahmin! Conduct that is not complete, leaking lust, and corresponding with lust, anger, and delusion.' 'Furthermore, Brahmin! If someone teases a woman and engages in suggestive speech. This is, Brahmin! This person's conduct is not complete, leaking lust, anger, and delusion, the holy life is not complete, and they do not practice pure conduct.' 'Furthermore, Brahmin! If someone looks at a woman with evil eyes and does not turn away, they then develop thoughts of lust, anger, and delusion, and they generate various confused thoughts. This is, Brahmin! This person's holy life is not pure, and they do not practice the holy life.'
。
「複次，梵志！若復有人遠聞或聞哭聲，或聞笑聲，于中起淫、怒、癡，起諸亂想。是謂，梵志！此人不清凈修梵行，與淫、怒、癡共相應，行不全具。
「複次，梵志！若有人曾見女人，后更生想，憶其頭目，于中生想；在屏閑之處，生淫、怒、癡，與惡行相應。是謂，梵志！此人不修梵行。」
是時，生漏梵志白世尊言：「甚奇！甚特！此沙門瞿曇亦知梵行，亦知不梵行；亦知漏行，亦知不漏行。所以然者，我今亦生此念，諸有人民，女人手足相加，起諸亂想。我時便生此念：『此人行不清凈，與淫、怒、癡共相應。』第一更樂者，女人是也。第一可欲者，所謂眼眼相視，然彼女人或語、或笑，系綴男子，或共言語而系綴男子。是時，我便生此念：『此六人盡行不清凈行。』如來今日所說甚過，猶如盲者得目，迷者見路，愚者聞道，有目之人見色，如來說法亦復如是
現代漢語譯本： 『再者，婆羅門！如果有人遠遠聽到或聽到哭聲，或聽到笑聲，心中就生起淫慾、憤怒、愚癡，產生各種雜亂的想法。這就是，婆羅門！這個人沒有清凈地修行梵行，與淫慾、憤怒、愚癡相應，行為不完整。 『再者，婆羅門！如果有人曾經見過女人，後來又產生想法，回憶她的頭和眼睛，心中產生想法；在僻靜的地方，生起淫慾、憤怒、愚癡，與惡行相應。這就是，婆羅門！這個人沒有修行梵行。』 當時，生漏婆羅門對世尊說：『真是奇特！真是特別！這位沙門喬達摩也知道梵行，也知道非梵行；也知道漏行，也知道非漏行。之所以這樣，是因為我現在也產生這種想法，那些人，女人手腳相加，產生各種雜亂的想法。我當時就產生這種想法：『這個人行為不清凈，與淫慾、憤怒、愚癡相應。』最令人快樂的，是女人。最令人渴望的，是所謂的眼睛對視，然後那個女人或者說話、或者微笑，牽絆著男子，或者一起說話而牽絆著男子。這時，我就產生這種想法：『這六個人都行為不清凈。』如來今天所說的太過分了，就像盲人得到眼睛，迷路的人看到道路，愚笨的人聽到道理，有眼睛的人看到顏色，如來說法也是這樣。』
English version: 'Furthermore, Brahmin! If someone from afar hears or hears a cry, or hears laughter, and within them arises lust, anger, and delusion, giving rise to various confused thoughts. This is, Brahmin! This person does not purely practice the holy life, is in accordance with lust, anger, and delusion, and their conduct is incomplete. 'Furthermore, Brahmin! If someone has seen a woman, and later has thoughts, recalling her head and eyes, and within them arises thoughts; in a secluded place, lust, anger, and delusion arise, in accordance with evil conduct. This is, Brahmin! This person does not practice the holy life.' At that time, the Brahmin Senglou said to the World Honored One: 'How marvelous! How extraordinary! This Shramana Gautama also knows the holy life, also knows the non-holy life; also knows the defiled conduct, also knows the undefiled conduct. The reason for this is that I now also have this thought, that those people, when women's hands and feet touch, give rise to various confused thoughts. I then have this thought: 'This person's conduct is impure, in accordance with lust, anger, and delusion.' The most pleasurable thing is a woman. The most desirable thing is the so-called eye-to-eye contact, and then that woman either speaks or smiles, captivating the man, or speaks together and captivates the man. At this time, I have this thought: 'These six people are all engaging in impure conduct.' What the Tathagata has said today is excessive, like a blind person gaining sight, a lost person seeing the road, a foolish person hearing the truth, a sighted person seeing color, the Tathagata's teaching is also like this.'
。我今自歸佛、法、眾，自今之後不復殺生，唯愿受為優婆塞。」
（一〇）
一時，佛在毗舍離城外林中，與大比丘眾五百人俱。
爾時，尊者馬師到時，著衣持缽，入城乞食。是時，薩遮尼健子遙見馬師來，即往語馬師曰：「汝師說何等義？有何教訓？以何教誡向弟子說法乎？」
馬師報曰：「梵志！色者無常，無常者即是苦，苦者即是無我，無我者即是空也，空者彼不我有，我非彼有。如是者智人之所學也。痛、想、行、識無常，此五盛陰無常者即是苦，苦者即是無我，無我者即是空，空者彼非我有，我非彼有。卿欲知者，我師教誡其義如是，與諸弟子說如是義。」
是時，尼健子以兩手掩耳，而作是言：「止！止！馬師！我不樂聞此語。設瞿曇沙門有此教者，我實不樂聞。所以然者，如我義者色者是常，沙門義者無常。何日當見沙門瞿曇與共論議，當除沙門瞿曇顛倒之心
現代漢語譯本：我今天皈依佛、法、僧，從今以後不再殺生，只願受持成為優婆塞。 現代漢語譯本：一時，佛陀在毗舍離城外的樹林中，與五百位大比丘在一起。 現代漢語譯本：當時，尊者馬師到了，穿好衣服，拿著缽，進城乞食。這時，薩遮尼乾子遠遠看見馬師來了，就走上前對馬師說：『你的老師說了什麼道理？有什麼教誨？用什麼教誡來向弟子說法呢？』 現代漢語譯本：馬師回答說：『梵志！色是無常的，無常的就是苦，苦的就是無我，無我的就是空，空的就是它不屬於我，我也不屬於它。像這樣是智者所學習的。感受、思想、行為、意識也是無常的，這五蘊無常的就是苦，苦的就是無我，無我的就是空，空的就是它不屬於我，我也不屬於它。你如果想知道，我的老師教誡的道理就是這樣，給弟子們說的道理也是這樣。』 現代漢語譯本：這時，尼乾子用雙手摀住耳朵，說道：『住口！住口！馬師！我不喜歡聽這些話。如果瞿曇沙門有這樣的教義，我實在不喜歡聽。之所以這樣，是因為按照我的道理，色是常的，而沙門的道理是無常的。什麼時候能見到沙門瞿曇，和他辯論，去除沙門瞿曇顛倒的想法呢？』
English version: 'I now take refuge in the Buddha, the Dharma, and the Sangha. From this day forward, I will abstain from killing. I wish to be accepted as a lay disciple (Upasaka).' English version: At one time, the Buddha was in a forest outside the city of Vaishali, together with five hundred great Bhikkhus. English version: At that time, the Venerable Assaji arrived, put on his robes, and carrying his bowl, entered the city to beg for alms. Then, Saccaka Nigantha saw Assaji coming from afar and went to him, saying, 'What doctrine does your teacher teach? What are his instructions? What precepts does he use to teach his disciples?' English version: Assaji replied, 'Brahmin! Form is impermanent, and what is impermanent is suffering, and what is suffering is without self, and what is without self is empty, and what is empty is that it does not belong to me, nor do I belong to it. This is what the wise learn. Feeling, perception, mental formations, and consciousness are also impermanent. These five aggregates, being impermanent, are suffering, and what is suffering is without self, and what is without self is empty, and what is empty is that it does not belong to me, nor do I belong to it. If you wish to know, this is the doctrine my teacher teaches, and this is the doctrine he speaks to his disciples.' English version: At that time, Nigantha covered his ears with both hands and said, 'Stop! Stop! Assaji! I do not like to hear these words. If the ascetic Gotama has such teachings, I really do not like to hear them. The reason is that, according to my doctrine, form is permanent, while the ascetic's doctrine is impermanent. When will I see the ascetic Gotama and debate with him, and remove the ascetic Gotama's inverted views?'
。」
爾時，毗舍離城五百童子集在一處，欲有所論。是時，尼健子往至五百童子所，語童子曰：「汝等皆來，共至沙門瞿曇所。所以然者，意欲與彼沙門瞿曇共論，使彼沙門得見正諦之道。沙門所說者色者無常，如我義者色者是常。猶如力士手執長毛之羊，隨意將東西，亦無疑難。我今亦復如是，與彼沙門瞿曇論議，隨我捉舍而無疑難。猶如猛象兇暴而有六牙，在深山中戲，亦無所難。我今亦復如是，與彼論議亦無疑難。猶如兩健丈夫而捉一劣者，在火上炙，隨意轉側，亦無疑難。我今與彼論義亦無疑難。我論議中尚能害象，何況人乎？亦能使象東、西、南、北，豈不如人乎？今此講堂樑柱無情之物，尚能使移轉，何況與人共論能勝，我使彼血從面孔出而命終。」
其中或有童子而作是言：「尼健子終不能與沙門論議，但恐沙門瞿曇與尼健子論議耳。」或有作是說：「沙門不與尼健子論議，尼健子能與沙門共論議
現代漢語譯本： 當時，毗舍離城有五百個童子聚集在一起，想要討論一些事情。這時，尼犍子來到這五百個童子所在的地方，對他們說：『你們都過來，一起去沙門瞿曇那裡。之所以這樣，是因為我想和那位沙門瞿曇辯論，讓他明白真正的道理。沙門所說的色是無常的，而按照我的理解，色是常的。就像一個力士抓住一隻長毛的羊，可以隨意地把它拉到東西方向，毫無困難一樣。我現在也是這樣，和沙門瞿曇辯論，可以隨意地控制局面，毫無困難。又像一頭兇猛的、長著六顆牙的巨象，在深山裡玩耍，沒有任何困難一樣。我現在也是這樣，和他辯論也沒有任何困難。又像兩個強壯的男人抓住一個弱者，在火上烤，隨意翻轉，毫無困難一樣。我現在和他辯論也沒有任何困難。我的辯論甚至能傷害大象，更何況是人呢？也能讓大象向東、西、南、北走，難道不如對付人嗎？現在這個講堂的樑柱是無情之物，尚且能移動，更何況是和人辯論能獲勝，我能讓他血從臉上流出來而死。』 其中有些童子這樣說：『尼犍子最終不能和沙門辯論，恐怕是沙門瞿曇和尼犍子辯論吧。』也有人這樣說：『沙門不和尼犍子辯論，尼犍子能和沙門辯論。』
English version: At that time, five hundred young men from the city of Vaishali gathered in one place, wanting to discuss something. Then, Nigantha came to where the five hundred young men were and said to them, 'You all come, let's go together to the Shramana Gautama. The reason for this is that I want to debate with that Shramana Gautama, to make him understand the true path. What the Shramana says is that form is impermanent, but according to my understanding, form is permanent. Just like a strong man holding a long-haired sheep, he can pull it east or west at will, without any difficulty. I am the same now, debating with Shramana Gautama, I can control the situation at will, without any difficulty. It's also like a fierce, six-tusked elephant playing in the deep mountains, without any difficulty. I am the same now, debating with him also has no difficulty. It's also like two strong men grabbing a weak one, roasting him over a fire, turning him at will, without any difficulty. I have no difficulty debating with him now. My debate can even harm an elephant, let alone a person? It can also make an elephant go east, west, south, and north, isn't it easier than dealing with a person? Now, the beams and pillars of this lecture hall are inanimate objects, yet they can be moved, let alone winning in a debate with a person, I can make his blood flow from his face and die.' Among them, some young men said, 'Nigantha will ultimately not be able to debate with the Shramana, I'm afraid it will be Shramana Gautama debating with Nigantha.' Others said, 'The Shramana will not debate with Nigantha, Nigantha can debate with the Shramana.'
。」是時，尼健子便作是念：「設令沙門瞿曇所說如馬師比丘者，足得相疇。若有義者，聞已當知。」
是時，尼健子將五百童子，前後圍繞，往至世尊所，共相問訊，在一面坐。是時，尼健子白世尊言：「云何，瞿曇！有何教誡，以何教誡訓諸弟子？」
佛告尼健子：「我之所說，色者無常，無常即是苦，苦者即是無我，無我者即是空，空者彼非我有，我非彼有；痛、想、行、識及五盛陰皆悉無常，無常即是苦，苦者無我，無我者是空，空者彼非我有，我非彼有。我之教誡其義如是。」
尼健子報曰：「我不樂聞此義。所以然者，如我所解義，色者是常。」
世尊告曰：「汝今且專心意，思惟妙理，然後說之。」
尼健子報曰：「我今所說色者是常，此五百童子其義亦爾。」
世尊告曰：「汝今所說色者是常，此五百童子其義亦爾
現代漢語譯本：當時，尼健子就產生這樣的想法：『如果沙門瞿曇所說的像馬師比丘那樣，那還勉強可以相提並論。如果他的說法有道理，聽了的人自然會明白。』 當時，尼健子帶著五百個童子，前後簇擁著，來到世尊所在的地方，互相問候后，在一旁坐下。這時，尼健子問世尊：『瞿曇，你有什麼教誨，用什麼教誨來訓導你的弟子呢？』 佛陀告訴尼健子：『我所說的，色是無常的，無常即是苦，苦即是無我，無我即是空，空就是它不是我所擁有的，我也不是它所擁有的；受、想、行、識以及五蘊都是無常的，無常即是苦，苦即是無我，無我即是空，空就是它不是我所擁有的，我也不是它所擁有的。我的教誨就是這樣的道理。』 尼健子回答說：『我不喜歡聽這個道理。因為依我所理解的，色是常住不變的。』 世尊告訴他說：『你現在應該專心思考，仔細思量其中的奧妙，然後再說。』 尼健子回答說：『我現在所說的色是常住不變的，這五百個童子也是這樣認為的。』 世尊告訴他說：『你現在所說的色是常住不變的，這五百個童子也是這樣認為的。』
English version: At that time, Nigantha Nataputta had this thought: 'If what the ascetic Gotama says is like what the monk Assaji says, then it would be comparable. If there is any truth in it, those who hear it will understand.' Then, Nigantha Nataputta, surrounded by five hundred boys, went to where the Blessed One was, exchanged greetings, and sat down to one side. At that time, Nigantha Nataputta said to the Blessed One: 'Gotama, what teachings do you have, and with what teachings do you instruct your disciples?' The Buddha told Nigantha Nataputta: 'What I say is that form is impermanent, impermanence is suffering, suffering is non-self, non-self is emptiness, emptiness means it is not mine, and I am not its; feeling, perception, mental formations, consciousness, and the five aggregates are all impermanent, impermanence is suffering, suffering is non-self, non-self is emptiness, emptiness means it is not mine, and I am not its. My teachings are like this.' Nigantha Nataputta replied: 'I do not like to hear this teaching. Because according to my understanding, form is permanent.' The Blessed One said: 'Now you should concentrate your mind, contemplate the subtle principles, and then speak.' Nigantha Nataputta replied: 'What I say now is that form is permanent, and these five hundred boys also think so.' The Blessed One said: 'What you say now is that form is permanent, and these five hundred boys also think so.'
。」世尊告曰：「汝今以己之辯說之，何為引彼五百人乎？」
尼健子報曰：「我今說色是常，沙門欲何等言論？」
世尊告曰：「我今說色者無常，亦復無我。權詐合數有此色者，亦無真實，無固、無牢亦如雪搏，是等磨滅之法，是變易之法。汝今方說色者是常，我還問汝，隨意報我。云何，尼健子！轉輪聖王還於己國得自在不乎？又彼大王不應脫者而脫之，不應系者而系之，可得爾乎？」
尼健子報曰：「此聖王有此自在之力，不應殺者能殺之，不應系者能系之。」
世尊告曰：「云何，尼健子！轉輪聖王當復老乎？頭白、面皺、衣裳垢坋？」是時，尼健子默然不報。世尊再三問之，彼亦再三默然不報。是時，密跡金剛力士手執金剛之杵，在虛空中而告之曰：「汝今不報論者，于如來前破汝頭作七分。」
爾時，世尊告尼健子曰：「汝今觀虛空中
現代漢語譯本：世尊說：『你現在用你自己的辯論來說，為什麼要引用那五百人呢？』 尼犍子回答說：『我現在說色是常，沙門你想要說什麼呢？』 世尊說：『我現在說色是無常，也沒有我。虛假的組合才有了這個色，它不是真實的，不堅固，不牢靠，就像雪球一樣，是會磨滅的，是會變化的。你現在卻說色是常，我反問你，你隨意回答我。怎麼樣，尼犍子！轉輪聖王在自己的國家能自在嗎？而且那位大王不應該釋放的卻釋放了，不應該囚禁的卻囚禁了，可以這樣嗎？』 尼犍子回答說：『這位聖王有這種自在的力量，不應該殺的也能殺，不應該囚禁的也能囚禁。』 世尊說：『怎麼樣，尼犍子！轉輪聖王會衰老嗎？會頭髮變白、面容皺紋、衣服髒污嗎？』這時，尼犍子沉默不語。世尊再三問他，他也再三沉默不語。這時，密跡金剛力士手持金剛杵，在空中對他說：『你現在不回答辯論，我就在如來面前打碎你的頭，分成七份。』 這時，世尊對尼犍子說：『你現在看虛空中』
English version: The World-Honored One said, 'Now you should speak with your own arguments. Why are you citing those five hundred people?' The Nirgrantha replied, 'I now say that form is permanent. What do you, Śramaṇa, want to discuss?' The World-Honored One said, 'I now say that form is impermanent and without self. This form exists due to false combinations; it is not real, not firm, not solid, like a snowball. It is subject to destruction and change. You now say that form is permanent. I will ask you in return, answer me as you wish. What do you say, Nirgrantha? Does a Wheel-Turning King have freedom in his own kingdom? And can that great king release those who should not be released and imprison those who should not be imprisoned?' The Nirgrantha replied, 'This holy king has such power of freedom. He can kill those who should not be killed and imprison those who should not be imprisoned.' The World-Honored One said, 'What do you say, Nirgrantha? Will the Wheel-Turning King grow old? Will his hair turn white, his face wrinkle, and his clothes become dirty?' At this time, the Nirgrantha remained silent. The World-Honored One asked him again and again, and he remained silent again and again. At this time, the Vajrapani Yaksha, holding a vajra club in his hand, said in the air, 'If you do not answer the debate now, I will smash your head into seven pieces before the Tathagata.' At this time, the World-Honored One said to the Nirgrantha, 'Now look into the empty space.'
。」
是時，尼健子仰觀空中，見密跡金剛力士，又聞空中語：「設汝不報如來論者，當破汝頭作七分。」見已驚恐，衣毛皆豎，白世尊言：「唯愿瞿曇當見救濟，今更問論當疇對。」
世尊告曰：「云何，尼健子！轉輪聖王當復老乎？亦當頭白、齒落、皮緩、面皺耶？」
尼健子報曰：「沙門瞿曇！雖有此語，如我義者，色者是常。」
世尊告曰：「汝善思惟而後報之，前之與后，義不相應。但具論聖王當復老乎？亦當頭白、齒落、皮緩、面皺耶？」
尼健子報曰：「轉輪聖王許使老。」
世尊告曰：「轉輪聖王常能於己國得自由，何以故不能卻老、卻病、卻死？我不用老、病、死，我是常之應。欲使然者，其義可乎？」
是時，尼健子默然不對，愁憂不樂，寂然不語。是時，尼健子身體汗出，汗污衣裳，亦徹坐處，乃至於地
現代漢語譯本：當時，尼健子抬頭看著天空，看見密跡金剛力士，又聽到空中傳來聲音：『如果你不回答如來的論題，就將你的頭劈成七份。』他看到后驚恐萬分，汗毛都豎了起來，對世尊說：『唯愿瞿曇能夠救濟我，現在再問論題，我該如何應對？』 世尊告訴他說：『怎麼樣，尼健子！轉輪聖王會衰老嗎？也會頭髮變白、牙齒脫落、面板鬆弛、面容起皺嗎？』 尼健子回答說：『沙門瞿曇！雖然有這種說法，但按照我的理解，色是永恒不變的。』 世尊告訴他說：『你好好思考後再回答，你之前的說法和之後的說法，意思不一致。你只需回答轉輪聖王會衰老嗎？也會頭髮變白、牙齒脫落、面板鬆弛、面容起皺嗎？』 尼健子回答說：『轉輪聖王也會衰老。』 世尊告訴他說：『轉輪聖王在他的國家裡能夠完全自由，為什麼不能阻止衰老、疾病、死亡呢？我不用經歷衰老、疾病、死亡，我是永恒不變的。如果想要這樣，道理說得通嗎？』 這時，尼健子沉默不語，愁眉苦臉，悶悶不樂，一言不發。這時，尼健子身體汗如雨下，汗水浸濕了衣服，也浸透了坐墊，一直流到地上。
English version: At that time, Nigantha looked up into the sky and saw the Vajrapani, and also heard a voice from the sky saying, 'If you do not answer the Tathagata's argument, your head will be split into seven pieces.' Having seen this, he was terrified, his hair stood on end, and he said to the World Honored One, 'I beseech Gautama to save me. Now, if asked again, how should I respond?' The World Honored One said, 'What do you say, Nigantha? Will a Wheel-Turning King also grow old? Will his hair turn white, his teeth fall out, his skin sag, and his face wrinkle?' Nigantha replied, 'Shramana Gautama! Although there is such a saying, according to my understanding, form is permanent.' The World Honored One said, 'Think carefully before you answer. Your previous statement and your later statement are inconsistent. Just answer whether a Wheel-Turning King will grow old? Will his hair turn white, his teeth fall out, his skin sag, and his face wrinkle?' Nigantha replied, 'A Wheel-Turning King will also grow old.' The World Honored One said, 'A Wheel-Turning King can have complete freedom in his own kingdom, why can't he prevent aging, sickness, and death? I do not experience aging, sickness, and death; I am permanent. If one wishes it to be so, is it reasonable?' At this time, Nigantha was silent and did not answer, worried and unhappy, and did not speak a word. At this time, Nigantha's body was sweating profusely, the sweat soaked his clothes, and also soaked through the seat, all the way to the ground.
。
世尊告曰：「尼健子！汝在大眾中而師子吼：『汝等童子共我至瞿曇所，與共論議，當降伏，如捉長毛之羊，隨意東西，而無疑難。亦如大象入深水中，隨意自游，亦無所畏。亦如兩健丈夫捉一劣者，在火上炙，隨意轉側。』又復汝說：『我常能論害大象，如此樑柱草木斯皆無情，與共論議能使屈申低仰，亦能使腋下流汗。』」
爾時，世尊舉三法衣，示尼健子曰：「汝觀如來腋無流汗，然汝今日返更有汗，乃徹乎地。」是時，尼健子復默然不對。
爾時，有童子名頭摩，[仁-二+(亡/大)]在彼眾。是時，頭摩童子白世尊言：「我今堪任有所施行，亦欲所說。」
世尊告曰：「隨意說之。」
頭摩童子白佛言：「猶如去村落不遠有好浴池，然彼浴池有蟲饒腳。然村落人民，男女大小往至浴池所，而出此蟲，各各以瓦石取此蟲，打之傷破手腳，彼蟲意欲還入水者，終無此事
現代漢語譯本：世尊告訴尼犍子說：『尼犍子啊！你當著大眾像獅子一樣吼叫：』你們這些年輕人跟我到瞿曇那裡去，和他辯論，一定能降伏他，就像抓住長毛的羊一樣，可以隨意擺弄，毫無疑問。又像大象進入深水，可以隨意遊動，毫無畏懼。也像兩個強壯的男人抓住一個弱者，放在火上烤，可以隨意翻轉。『你還說：』我常常能辯論得大象都無話可說，像樑柱草木這些無情的東西，和它們辯論也能讓它們屈服、伸展、低頭、仰頭，甚至能讓它們腋下流汗。』 這時，世尊舉起三件法衣，給尼犍子看，說：『你看如來我腋下沒有流汗，然而你今天反而流汗，甚至汗水都流到地上。』這時，尼犍子又沉默不語。 這時，有一個名叫頭摩的年輕人，在那個人群中。當時，頭摩年輕人對世尊說：『我現在可以做些事情，也想說些話。』 世尊說：『你隨意說吧。』 頭摩年輕人對佛說：『就像離村莊不遠的地方有一個很好的浴池，但是那個浴池裡有很多蟲子，它們會咬人腳。村莊里的人們，無論男女老少，都到浴池那裡去，把這些蟲子趕出來，各自用瓦片或石頭打這些蟲子，打得它們手腳受傷。這些蟲子想再回到水裡去，最終是不可能的。』
English version: The World-Honored One said to Nigantha: 'Nigantha, you roar like a lion in the assembly: 'You young men, come with me to Gautama, and we will debate with him. We will surely subdue him, just like grabbing a long-haired sheep, which can be manipulated at will without any doubt. It's also like an elephant entering deep water, able to swim freely without fear. It's also like two strong men grabbing a weak one, placing him over a fire, and turning him at will.' You also said: 'I can always debate and silence even elephants. Like beams, pillars, and trees, these inanimate things, debating with them can make them bend, stretch, bow, and raise their heads, and even make them sweat under their arms.' At this time, the World-Honored One raised his three robes, showed them to Nigantha, and said: 'Look, the Tathagata's armpits are not sweating, yet you are sweating today, even to the point that your sweat is reaching the ground.' At this time, Nigantha was silent again and did not respond. At that time, there was a young man named Toumo in that crowd. At that time, the young man Toumo said to the World-Honored One: 'I am now capable of doing something and also want to say something.' The World-Honored One said: 'Speak as you wish.' The young man Toumo said to the Buddha: 'It's like there is a good bathing pond not far from the village, but that pond has many insects that bite people's feet. The people of the village, men, women, old, and young, all go to the pond, drive out these insects, and each uses tiles or stones to hit these insects, injuring their hands and feet. These insects want to return to the water, but ultimately it is impossible.'
。此尼健子亦復如是，初意猛盛，與如來共論，心懷姤意，兼抱憍慢。如來盡以除之，永無有餘。此尼健子更終不能重至如來所而共論議。」
是時，尼健子語頭摩童子曰：「汝今愚惑，不別真偽，亦不與汝共論，乃與沙門瞿曇共論。」是時，尼健子白佛言：「唯問義理，當更說之。」
世尊告曰：「云何，尼健子！轉輪聖王欲使老、病、死不至，可得爾乎？彼聖大王果此愿耶？」
尼健子報曰：「不果此愿也。」
「欲使有此色，欲使無此色，可果乎？」
尼健子報曰：「不果也。瞿曇！」
世尊告曰：「云何，尼健子！色者是常？為是無常？」
尼健子報曰：「色者無常。」
「設復無常，為變易法，汝復見此是我，許我是彼有乎？」
對曰：「不也。瞿曇！」
「痛、想、行、識為是常？為是非常？」
對曰：「無常
現代漢語譯本：這個尼犍子也是這樣，起初氣勢洶洶，要和如來辯論，心裡懷著邪念，又兼有驕傲自滿。如來完全消除了他的這些念頭，一點不剩。這個尼犍子最終再也不能回到如來那裡和他辯論了。 當時，尼犍子對頭摩童子說：『你現在真是愚蠢迷惑，分不清真假，我不和你辯論，我要和沙門瞿曇辯論。』當時，尼犍子對佛說：『我只是想問一些道理，請您再說一說。』 世尊告訴他說：『怎麼樣，尼犍子！轉輪聖王想要讓衰老、疾病、死亡不降臨，可以做到嗎？那位聖王能實現這個願望嗎？』 尼犍子回答說：『不能實現這個願望。』 『想要讓存在的東西不存在，讓這種顏色不存在，可以做到嗎？』 尼犍子回答說：『做不到，瞿曇！』 世尊告訴他說：『怎麼樣，尼犍子！色是永恒的嗎？還是無常的？』 尼犍子回答說：『色是無常的。』 『如果它是無常的，是會變化的，你還認為這是我，允許它是屬於我的嗎？』 回答說：『不是的，瞿曇！』 『感受、思想、行為、意識是永恒的嗎？還是無常的？』 回答說：『無常的。』
English version: This Nigantha was also like that. Initially, he was very aggressive and wanted to debate with the Tathagata, harboring evil intentions and also being arrogant. The Tathagata completely eliminated these thoughts of his, leaving nothing behind. This Nigantha could never return to the Tathagata to debate again. At that time, the Nigantha said to the young man, Head-Moha: 'You are now foolish and confused, unable to distinguish between truth and falsehood. I will not debate with you; I will debate with the Shramana Gautama.' At that time, the Nigantha said to the Buddha: 'I only want to ask about some principles; please explain further.' The World-Honored One said: 'What do you think, Nigantha? If a Chakravarti king wanted to prevent old age, sickness, and death from occurring, could he do so? Could that great king fulfill this wish?' The Nigantha replied: 'He could not fulfill this wish.' 'If one wanted to make something that exists not exist, to make this color not exist, could it be done?' The Nigantha replied: 'It could not be done, Gautama!' The World-Honored One said: 'What do you think, Nigantha? Is form permanent, or is it impermanent?' The Nigantha replied: 'Form is impermanent.' 'If it is impermanent and subject to change, do you still consider this to be 'me' and allow it to be 'mine'?' He replied: 'No, Gautama!' 'Are feelings, thoughts, actions, and consciousness permanent, or are they impermanent?' He replied: 'Impermanent.'
。」
世尊告曰：「設復無常，為變易之法，汝頗見有乎？」
對曰：「無也。」
世尊告曰：「此五盛陰是常、無常也？」
尼健子報曰：「無常也。」
佛言：「設復無常，為變易法，汝頗見有乎？」
「云何，尼健子！汝言是常，此理不與義相違乎？」
是時，尼健子白世尊言：「我今愚癡，不別真諦，乃興此懷，與瞿曇共論，言色是常。猶如猛獸師子遙見人來，有恐怖心乎？終無此事！今日如來亦復如是，無有毫牦。我今狂惑，未明深義，乃敢觸嬈。沙門瞿曇所說過多，猶如盲者得眼，聾者徹聽，迷者見路，無目見色。沙門瞿曇亦復如是，無數方便而為說法。我今自歸沙門瞿曇、法、比丘僧，自今以後盡形壽，聽為優婆塞，不復殺生，唯愿瞿曇及比丘僧！當受我請，欲飯佛及比丘僧。」爾時，世尊默然受請。
是時，尼健子見世尊默然受請，即從坐起，繞佛三匝，頭面禮足而去
現代漢語譯本 世尊告訴他說：『假設是無常的，是會變化的法則，你可曾見過嗎？』 回答說：『沒有。』 世尊告訴他說：『這五蘊是常還是無常呢？』 尼犍子回答說：『是無常的。』 佛說：『假設是無常的，是會變化的法則，你可曾見過嗎？』 『怎麼樣，尼犍子！你說它是常，這個道理不是與義理相違背嗎？』 這時，尼犍子對世尊說：『我現在愚癡，不辨真諦，才產生這樣的想法，與瞿曇辯論，說色是常。就像猛獸獅子遠遠看見人來，會有恐懼的心嗎？絕對不會有這樣的事！今天如來也是這樣，沒有絲毫的恐懼。我現在狂妄迷惑，不明白深奧的道理，竟然敢冒犯。沙門瞿曇所說的話太多了，就像盲人得到了眼睛，聾子聽得清楚，迷路的人看見了道路，沒有眼睛的人看見了顏色。沙門瞿曇也是這樣，用無數的方法來為我們說法。我現在皈依沙門瞿曇、佛法、比丘僧，從今以後直到生命結束，聽從成為優婆塞，不再殺生，只希望瞿曇和比丘僧！接受我的邀請，我想供養佛和比丘僧吃飯。』當時，世尊默然接受了邀請。 這時，尼犍子見世尊默然接受了邀請，就從座位上站起來，繞佛三圈，頭面頂禮佛足后離開了。
English version The World Honored One said, 'Suppose it is impermanent, a law of change, have you ever seen it?' He replied, 'No, I have not.' The World Honored One said, 'Are these five aggregates permanent or impermanent?' Nigantha replied, 'They are impermanent.' The Buddha said, 'Suppose it is impermanent, a law of change, have you ever seen it?' 'How is it, Nigantha! You say it is permanent, doesn't this principle contradict the meaning?' At this time, Nigantha said to the World Honored One, 'I am now foolish, not discerning the true meaning, and thus had this thought, arguing with Gotama, saying that form is permanent. Just like a fierce lion seeing a person coming from afar, would it have a fearful heart? Absolutely not! Today, the Tathagata is also like this, without the slightest fear. I am now arrogant and confused, not understanding the profound meaning, and dared to offend. What the Shramana Gotama has said is too much, like a blind person gaining sight, a deaf person hearing clearly, a lost person seeing the road, and a person without eyes seeing color. The Shramana Gotama is also like this, using countless methods to teach us the Dharma. I now take refuge in the Shramana Gotama, the Dharma, and the Sangha, from now until the end of my life, I will listen and become an Upasaka, no longer killing living beings, I only hope that Gotama and the Sangha! Accept my invitation, I wish to offer food to the Buddha and the Sangha.' At that time, the World Honored One silently accepted the invitation. At this time, Nigantha, seeing that the World Honored One had silently accepted the invitation, immediately rose from his seat, circled the Buddha three times, prostrated himself with his head to the Buddha's feet, and then departed.
。往詣毗舍離童子所。到已，語童子曰：「汝等所應供養我具，以當時給我，莫以非時。我今請沙門瞿曇及比丘僧，明當飯之。」
是時，諸童子各辦飲食之具，持用與之。是時，尼健子即以其夜，辦種種甘饌飲食，敷好坐具，而白：「時到，今正是時，唯愿屈伸。」
是時，世尊到時，著衣持缽，將諸比丘僧入毗舍離，往至尼健子家。到已就坐，及比丘僧各次第坐。是時，尼健子以見佛、比丘僧坐定，自手斟酌，行種種飲食，見佛、比丘僧食訖，行清凈水，便取一小座，在如來前坐，欲得聞法。
爾時，世尊漸與說妙論，所謂論者：施論、戒論、生天之論，欲為穢惡，淫不凈行，出要為樂。爾時，世尊以見尼健子心開意解，諸佛世尊常所說法，苦、習、盡、道，盡與彼尼健子說之。是時，尼健子即于坐上，諸塵垢盡，得法眼凈
現代漢語譯本：於是前往毗舍離的童子們那裡。到了之後，對童子們說：『你們應該供養我的器具，到時候給我，不要在不合適的時候給。我現在邀請沙門瞿曇和比丘僧，明天要供養他們吃飯。』 當時，童子們各自準備了飲食器具，拿著給了他。當時，尼健子就在當天晚上，準備了各種美味佳餚，鋪設好座位，然後稟告說：『時間到了，現在正是時候，希望您能屈尊前來。』 當時，世尊到了時間，穿好衣服，拿著缽，帶領著比丘僧進入毗舍離，前往尼健子的家。到了之後就坐下，比丘僧也各自按次序坐下。當時，尼健子看到佛和比丘僧坐定，親自斟酌，分發各種飲食，看到佛和比丘僧吃完，就送上乾淨的水，然後拿一個小座位，在如來面前坐下，想要聽聞佛法。 那時，世尊逐漸為他說微妙的道理，所說的道理是：佈施的道理、持戒的道理、昇天的道理，慾望是污穢的，淫慾是不清凈的行為，出離才是快樂。當時，世尊看到尼健子心意開解，就將諸佛世尊經常所說的道理，苦、集、滅、道，全部都對尼健子說了。當時，尼健子就在座位上，所有的塵垢都消盡，得到了法眼清凈。
English version: Then he went to the boys in Vaishali. Having arrived, he said to the boys, 'You should provide me with the utensils for my offerings, give them to me at the proper time, not at an inappropriate time. I am now inviting the Shramana Gautama and the Sangha of monks, and will offer them a meal tomorrow.' At that time, the boys each prepared the utensils for food and gave them to him. At that time, Nigantha, that very night, prepared various delicious foods, laid out good seats, and then reported, 'The time has come, now is the right time, I hope you will condescend to come.' At that time, the World Honored One, when the time came, put on his robes, took his bowl, and led the Sangha of monks into Vaishali, going to Nigantha's house. Having arrived, he sat down, and the monks also sat down in order. At that time, Nigantha, seeing that the Buddha and the Sangha of monks were seated, personally poured and distributed various foods, and seeing that the Buddha and the Sangha of monks had finished eating, he offered clean water, and then took a small seat, sitting in front of the Tathagata, wanting to hear the Dharma. At that time, the World Honored One gradually spoke to him about the wonderful teachings, the teachings being: the teaching of giving, the teaching of precepts, the teaching of being born in heaven, that desire is defiled, that sexual conduct is impure, and that liberation is happiness. At that time, the World Honored One, seeing that Nigantha's mind was open and understanding, spoke to Nigantha all the teachings that the Buddhas, the World Honored Ones, always spoke, suffering, origin, cessation, and path. At that time, Nigantha, right there in his seat, all defilements were exhausted, and he obtained the pure Dharma eye.
。
是時，世尊便說此偈：
「祠祀火為上， 詩書頌為首， 人中王為最， 眾流海為源， 星中月為明， 光明日最勝。 上下及四方， 諸地所出物， 天及人民類， 佛為無上尊， 欲求其德者， 三佛為最上。」
爾時，世尊說此偈已，即從坐起而去。
是時，尼健子五百弟子聞師受佛教化，聞已，各各自相謂言：「我等大師，云何師宗瞿曇？」是時，諸弟子出毗舍離城，在中道立。是時，尼健子欲至佛所聽法。是時，世尊與尼健子說法，助令歡喜。尼健子聞法已，即從坐起，頭面禮足，便退而去。
是時，尼健子弟子遙見師來，各各自相謂言：「此沙門瞿曇弟子今著道來，各各取瓦石而打殺之。」
時，諸童子聞尼健子為弟子所殺，往至世尊所，頭面禮足，在一面坐。爾時，諸童子白世尊言：「如來所可教化尼健子者，今為弟子所殺
現代漢語譯本 當時，世尊便說了這首偈語： 『祭祀以火為尊，詩書以頌為首， 人中以國王為最，眾流以大海為源， 星辰中以月亮為明，光明中以太陽為最勝。 上下四方，所有土地所出產的萬物， 天界和人類，佛為無上尊， 想要追求功德的人，三佛為最上。』
當時，世尊說完這首偈語后，就從座位上起身離開了。
當時，尼犍子的五百弟子聽到他們的老師接受了佛陀的教化，聽后，他們各自互相說道：『我們的老師，怎麼會師從瞿曇呢？』當時，這些弟子走出毗舍離城，站在路中間。當時，尼犍子想要到佛陀那裡聽法。當時，世尊為尼犍子說法，幫助他感到歡喜。尼犍子聽完法后，就從座位上起身，頭面禮足，然後退了出去。
當時，尼犍子的弟子遠遠地看見他們的老師來了，他們各自互相說道：『這個沙門瞿曇的弟子現在正走過來，我們各自拿起瓦片和石頭打死他。』
當時，那些童子聽到尼犍子被他的弟子殺害了，就來到世尊那裡，頭面禮足，在一旁坐下。當時，那些童子對世尊說：『如來您所教化的尼犍子，現在被他的弟子殺害了。』
English version At that time, the World Honored One then spoke this verse: 'Sacrifices, fire is supreme; scriptures, hymns are foremost, Among people, the king is the highest; among streams, the sea is the source, Among stars, the moon is bright; among lights, the sun is most excellent. Above, below, and in the four directions, all things produced by the lands, In the heavens and among humankind, the Buddha is the supreme honored one, Those who seek merit, the three Buddhas are the highest.'
At that time, after the World Honored One spoke this verse, he rose from his seat and departed.
At that time, five hundred disciples of Nigantha heard that their teacher had accepted the Buddha's teachings. Upon hearing this, they said to each other, 'How could our teacher follow Gautama?' At that time, these disciples left the city of Vaishali and stood in the middle of the road. At that time, Nigantha wanted to go to the Buddha to hear the Dharma. At that time, the World Honored One preached the Dharma to Nigantha, helping him to feel joy. After hearing the Dharma, Nigantha rose from his seat, bowed his head to the ground, and then withdrew.
At that time, Nigantha's disciples saw their teacher coming from afar, and they said to each other, 'This disciple of the Shramana Gautama is now coming this way, let us each take tiles and stones and kill him.'
At that time, those children heard that Nigantha had been killed by his disciples, and they went to the World Honored One, bowed their heads to the ground, and sat to one side. At that time, those children said to the World Honored One, 'The Nigantha whom the Tathagata taught has now been killed by his disciples.'
。今以命終，為生何處？」
世尊告曰：「彼是有德之人，四諦具足，三結使滅，成須陀洹，必盡苦際，今日命終生三十三天，彼見彌勒佛已，當盡苦際。此是其義，當念修行。」
爾時，諸童子白世尊言：「甚奇！甚特！此尼健子至世尊所，捔論議，還以己論而自縛，來受如來化。夫見如來者終無虛妄，猶如有人入海取寶，必有所克獲，終不空還。此亦如是，其有眾生至如來所者，要得法寶，終不空還。」
爾時，世尊與諸童子說微妙法，使令歡喜。爾時，諸童子從佛聞法已，即從坐起，繞佛三匝，頭面禮足，便退而去。
爾時，諸童子聞佛所說，歡喜奉行。
增壹阿含經卷第三十 大正藏第 02 冊 No. 0125 增壹阿含經
增壹阿含經卷第三十一
東晉罽賓三藏瞿曇僧伽提婆譯
力品第三十八之一
（一）
爾時，世尊告諸比丘：「有六凡常之力
現代漢語譯本 『如今他已命終，會轉生到哪裡呢？』 世尊告訴他們：『他是有德之人，四諦圓滿，斷除了三結，成就了須陀洹果位，必定會徹底解脫痛苦。他今日命終，將轉生到三十三天，見到彌勒佛后，終將徹底解脫痛苦。這就是其中的含義，你們應當勤加修行。』 當時，眾童子對世尊說：『真是太奇妙了！太特別了！這位尼犍子來到世尊這裡，與您辯論，卻反而被自己的論點束縛，最終接受了如來的教化。凡是見到如來的人，都不會徒勞無功，就像有人入海取寶，必定會有所收穫，絕不會空手而歸。情況也是如此，凡是來到如來這裡的人，必定會得到法寶，絕不會空手而歸。』 當時，世尊為眾童子宣說了微妙的佛法，使他們心生歡喜。當時，眾童子聽聞佛法后，即從座位起身，繞佛三圈，頂禮佛足，然後退下離去。 當時，眾童子聽聞佛所說，歡喜地奉行。 《增壹阿含經》卷第三十 《大正藏》第02冊 No. 0125 《增壹阿含經》
《增壹阿含經》卷第三十一
東晉罽賓三藏瞿曇僧伽提婆譯
力品第三十八之一
（一）
當時，世尊告訴眾比丘：『有六種凡常的力量』
English version 'Now that he has passed away, where will he be reborn?' The World-Honored One replied, 'He is a virtuous person, complete in the Four Noble Truths, having eradicated the three fetters, and attained the state of a Stream-enterer. He will surely reach the end of suffering. Having passed away today, he will be reborn in the Thirty-three Heavens. After seeing Maitreya Buddha, he will ultimately reach the end of suffering. This is the meaning of it; you should diligently practice.' At that time, the young boys said to the World-Honored One, 'How marvelous! How extraordinary! This Nigantha came to the World-Honored One to debate, but was instead bound by his own arguments and ultimately received the Tathagata's teachings. Those who see the Tathagata will never be in vain, just as someone who enters the sea to seek treasure will surely gain something and never return empty-handed. It is the same for those who come to the Tathagata; they will surely obtain the Dharma treasure and never return empty-handed.' At that time, the World-Honored One spoke the subtle Dharma to the young boys, causing them to rejoice. At that time, after hearing the Dharma from the Buddha, the young boys immediately rose from their seats, circumambulated the Buddha three times, bowed their heads to his feet, and then departed. At that time, the young boys, having heard what the Buddha said, joyfully practiced it. Ekottara Agama Sutra, Scroll 30 Taisho Tripitaka, Vol. 02, No. 0125, Ekottara Agama Sutra
Ekottara Agama Sutra, Scroll 31
Translated by the Tripitaka Master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty
Chapter 38, Section 1: Power
(1)
At that time, the World-Honored One told the monks, 'There are six ordinary powers.'
。云何為六？小兒以啼為力，欲有所說，要當先啼；女人以瞋恚為力，依瞋恚已，然後所說；沙門、婆羅門以忍為力，常念下，下於人然後自陳；國王以憍慠為力，以此豪勢而自陳說；然阿羅漢以專精為力，而自陳說；諸佛世尊成大慈悲，以大悲為力弘益眾生。是謂，比丘！有此六凡常之力。是故，比丘！常念修行此大慈悲。如是，諸比丘！當作是學。」
（二）
爾時，世尊告諸比丘：「汝等當思惟無常想，廣佈無常想，已思惟、廣佈無常想，盡斷欲界愛，色界、無色界愛，亦斷無明、憍慢。猶如以火燒焚草木，永盡無餘，亦無遺蹟，此亦如是。若修無常想，盡斷欲愛、色愛、無色愛，無明、憍慢永無有餘。所以然者，比丘！當修無常想時，而無慾心；彼以無慾心，便能分別法，思惟其義，無有愁、憂、苦、惱。彼以思惟法義，則無愚惑、錯誤修行
現代漢語譯本：什麼是六種力量呢？小孩以啼哭為力量，想要表達什麼，一定要先啼哭；女人以嗔怒為力量，依靠嗔怒之後，才開始說話；沙門、婆羅門以忍耐為力量，常常謙卑，低於他人之後才陳述自己的觀點；國王以驕傲自大為力量，憑藉這種權勢來陳述自己的觀點；然而，阿羅漢以專注精進為力量，來陳述自己的觀點；諸佛世尊成就大慈大悲，以大悲為力量來弘揚佛法，利益眾生。這就是，比丘們！這六種凡常的力量。因此，比丘們！要常常修習這種大慈大悲。就這樣，比丘們！應當這樣學習。
那時，世尊告訴眾比丘：『你們應當思維無常的觀念，廣泛傳播無常的觀念。已經思維、廣泛傳播無常的觀念，就能完全斷除欲界的愛慾、色界的愛慾、無色界的愛慾，也斷除無明和驕慢。就像用火焚燒草木，永遠燒盡，不留殘餘，也沒有痕跡，也是這樣。如果修習無常的觀念，就能完全斷除欲愛、色愛、無色愛，無明和驕慢也永遠不會有剩餘。之所以這樣，是因為，比丘們！當修習無常的觀念時，就不會有貪慾之心；他們因為沒有貪慾之心，便能分辨法，思考其中的意義，沒有憂愁、憂慮、痛苦、煩惱。他們因為思考法義，就不會有愚昧迷惑、錯誤的修行。』
English version: What are the six? A child uses crying as strength; if they want to say something, they must cry first. A woman uses anger as strength; relying on anger, she then speaks. Ascetics and Brahmins use patience as strength; they are always humble, placing themselves below others before stating their views. A king uses arrogance as strength, using this power to state his views. However, an Arhat uses focused diligence as strength to state his views. The Buddhas, World Honored Ones, achieve great compassion, using great compassion as strength to propagate the Dharma and benefit sentient beings. These, bhikkhus, are the six ordinary strengths. Therefore, bhikkhus, always practice this great compassion. Thus, bhikkhus, you should learn in this way.
At that time, the World Honored One told the bhikkhus: 『You should contemplate the idea of impermanence, widely spread the idea of impermanence. Having contemplated and widely spread the idea of impermanence, you will completely cut off the desire for the desire realm, the desire for the form realm, and the desire for the formless realm, and also cut off ignorance and arrogance. Just as fire burns grass and trees, completely burning them away, leaving no residue or trace, it is also like this. If you cultivate the idea of impermanence, you will completely cut off desire for the desire realm, desire for the form realm, and desire for the formless realm, and ignorance and arrogance will never remain. The reason for this is, bhikkhus, when you cultivate the idea of impermanence, you will not have a desire-filled mind; because they have no desire-filled mind, they can distinguish the Dharma, contemplate its meaning, and have no sorrow, worry, suffering, or distress. Because they contemplate the meaning of the Dharma, they will not have foolish confusion or incorrect practice.』
若見有斗諍者，彼便作是念：『此諸賢士不修無常想，不廣佈無常想，故致此斗訟耳。彼以斗諍，不觀其義；以不觀其義，則有迷惑之心；彼以執此愚惑，而命終入三惡道，餓鬼、畜生、地獄中。』是故，諸比丘！當修，無常想，廣佈無常想，便無瞋恚、愚惑之想，亦能觀法，亦觀其義。若命終之後，生三善處，生天上、人中、涅槃之道。如是，諸比丘！當作是學。」
（三）
一時，佛在摩竭國憂迦支江水側。
爾時，世尊詣一樹下，躬自敷座而坐，正身正意，繫念在前。
爾時，有一梵志往至彼處。是時，梵志見世尊腳跡為妙，見已，便生此念：「是何人之跡？為是天、龍、鬼神、干沓和、阿須倫、人、若非人？為我先祖梵天耶？」是時，梵志即逐跡前進，遙見世尊在一樹下坐，正身正意，繫念在前，見已，作是語：「為是天耶？」
世尊告曰：「我非是天。」
「為干沓和耶？」
世尊告曰：「我非干沓和也。」
「為是龍子乎？」
對曰：「我非是龍也。」
「為閱叉也？」
佛報梵志：「我非閱叉。」
「為是祖父也。」
佛報曰：「我非祖父。」
是時，婆羅門問世尊曰：「汝今是誰？」
世尊告曰：「有愛者則有受，有受則有愛，因緣合會，然後各各相生如此，如此五苦盛陰無有斷絕時。以知愛已，則知五欲，亦知外六塵、內六入，即知此盛陰之本末。」
「世間有五欲， 意為第六生， 以知內外六， 當念盡苦際。
「是故，當求方便，滅內外六事。如是，梵志！當作是學。」
爾時，彼梵志聞佛如是教，思惟玩習不去心懷，即于坐上，諸塵垢盡，得法眼凈。
爾時，彼梵志聞佛所說，歡喜奉行。
（四）
爾時，世尊告諸比丘：「我本為菩薩時，未成佛道中有此念：『此世間極為勤苦；有生、有老、有病、有死，然此五盛陰不得盡本原。』是時，我復作是念：『由何因緣有生、老、病、死？復由何因緣致此災患？』當思惟此時，復生此念：『有生則有老、病、死。』爾時，當思惟是時，復更生念：『由何因緣有生？』此由有而生。復生此念：『有者，何由而有？』當思惟是時，便生此念：『此有由受而有。』復念：『此受何由而有？』爾時，以智觀之，由愛而有受
{ "translations": [ "現代漢語譯本：如果看到有人爭鬥，他們就會這樣想：『這些賢士不修習無常想，不廣泛傳播無常想，所以才導致爭鬥。』他們因為爭鬥，不觀察其中的道理；因為不觀察其中的道理，就會有迷惑的心；他們因為執著于這種愚昧的迷惑，死後就會墮入三惡道，餓鬼、畜生、地獄之中。』因此，各位比丘！應當修習無常想，廣泛傳播無常想，這樣就不會有嗔恚、愚昧的念頭，也能觀察法，也能觀察其中的道理。如果死後，就會生到三善處，生到天上、人間、涅槃之道。各位比丘！應當這樣學習。」, "現代漢語譯本：一時，佛陀在摩竭國的憂迦支江邊。當時，世尊來到一棵樹下，親自鋪好座位坐下，端正身體，集中意念。當時，有一位婆羅門來到那裡。這時，婆羅門看到世尊的腳印非常奇妙，看到后，就產生這樣的想法：『這是什麼人的腳印？是天、龍、鬼神、乾闥婆、阿修羅、人，還是非人？難道是我先祖梵天的嗎？』這時，婆羅門就沿著腳印前進，遠遠地看到世尊在一棵樹下坐著，端正身體，集中意念，看到后，就問道：『你是天嗎？』世尊回答說：『我不是天。』『是乾闥婆嗎？』世尊回答說：『我不是乾闥婆。』『是龍子嗎？』回答說：『我不是龍。』『是夜叉嗎？』佛陀告訴婆羅門：『我不是夜叉。』『是祖父嗎？』佛陀回答說：『我不是祖父。』這時，婆羅門問世尊說：『你現在是誰？』世尊回答說：『有愛就有受，有受就有愛，因緣聚合，然後各自相生，如此，如此五蘊的苦惱就沒有斷絕的時候。因為知道愛，就知道五欲，也知道外六塵、內六入，就知道這五蘊的本末。』", "現代漢語譯本：『世間有五欲，意為第六生，知道內外六，應當念及苦的盡頭。』『所以，應當尋求方便，滅除內外六事。』『像這樣，婆羅門！應當這樣學習。』當時，那位婆羅門聽到佛陀這樣的教誨，思考玩味，不離心懷，就在座位上，所有塵垢都消盡，得到了法眼清凈。當時，那位婆羅門聽到佛陀所說，歡喜地奉行。", "現代漢語譯本：當時，世尊告訴各位比丘：『我以前作為菩薩時，在沒有成佛之前，有這樣的想法：『這個世間非常辛苦；有生、有老、有病、有死，然而這五蘊的苦惱卻找不到根源。』當時，我又這樣想：『由什麼因緣有生、老、病、死？又由什麼因緣導致這些災禍？』當思考這些的時候，又產生這樣的想法：『有生就有老、病、死。』當時，當思考這些的時候，又產生這樣的想法：『由什麼因緣有生？』這是由『有』而生。又產生這樣的想法：『『有』，由什麼而有？』當思考這些的時候，就產生這樣的想法：『這『有』是由受而有。』又想：『這『受』由什麼而有？』當時，用智慧觀察，是由愛而有受。" ], "english_translations": [ "English version: If they see people fighting, they think: 『These worthy ones do not cultivate the thought of impermanence, nor do they widely spread the thought of impermanence, and that is why they are fighting.』 Because of the fighting, they do not observe the meaning; because they do not observe the meaning, they have confused minds; because they cling to this foolish confusion, they will die and fall into the three evil paths, among the hungry ghosts, animals, and in hell.』 Therefore, monks! You should cultivate the thought of impermanence, widely spread the thought of impermanence, so that there will be no thoughts of anger or confusion, and you will be able to observe the Dharma and its meaning. If you die, you will be born in the three good realms, in heaven, among humans, and on the path to Nirvana. Monks! You should learn in this way.", "English version: At one time, the Buddha was by the side of the Ujjika River in Magadha. At that time, the World Honored One went to a tree, personally spread out his seat and sat down, straightening his body and focusing his mind. At that time, a Brahmin came to that place. When the Brahmin saw the World Honored One's footprints, he thought: 『Whose footprints are these? Are they of a deva, a dragon, a ghost, a gandharva, an asura, a human, or a non-human? Could it be my ancestor Brahma?』 Then, the Brahmin followed the footprints, and from afar he saw the World Honored One sitting under a tree, straightening his body and focusing his mind. Seeing this, he asked: 『Are you a deva?』 The World Honored One replied: 『I am not a deva.』 『Are you a gandharva?』 The World Honored One replied: 『I am not a gandharva.』 『Are you a dragon prince?』 He replied: 『I am not a dragon.』 『Are you a yaksha?』 The Buddha told the Brahmin: 『I am not a yaksha.』 『Are you an ancestor?』 The Buddha replied: 『I am not an ancestor.』 Then, the Brahmin asked the World Honored One: 『Who are you now?』 The World Honored One replied: 『With love, there is feeling; with feeling, there is love. When conditions come together, they arise from each other, and thus, the suffering of the five aggregates never ceases. Because of knowing love, one knows the five desires, and also knows the six external sense objects and the six internal sense bases, and thus knows the beginning and end of these aggregates.』", "English version: 『In the world, there are five desires, and the mind is the sixth arising. Knowing the six internal and external, one should contemplate the end of suffering.』 『Therefore, one should seek a way to extinguish the six internal and external things.』 『In this way, Brahmin! You should learn.』 At that time, the Brahmin heard the Buddha's teachings, pondered them, and kept them in his heart. While sitting there, all his defilements were extinguished, and he attained the pure Dharma eye. At that time, the Brahmin heard what the Buddha said and joyfully practiced it.", "English version: At that time, the World Honored One told the monks: 『When I was a Bodhisattva, before I attained Buddhahood, I had this thought: 『This world is extremely difficult; there is birth, old age, sickness, and death, yet the root of the suffering of these five aggregates cannot be found.』 At that time, I thought again: 『What are the causes of birth, old age, sickness, and death? What causes these calamities?』 While contemplating this, I had this thought: 『With birth, there is old age, sickness, and death.』 At that time, while contemplating this, I had this thought: 『What is the cause of birth?』 It is caused by 『being』. Then I thought: 『What is the cause of 『being』?』 While contemplating this, I had this thought: 『This 『being』 is caused by feeling.』 Then I thought: 『What is the cause of 『feeling』?』 At that time, through wisdom, I observed that feeling is caused by love." ] }
。復更思惟：『此愛何由而生？』重觀察之，由痛而有愛。復更思惟：『此痛何由而生？』當作是觀察時，由更樂而有此痛。復重思惟：『此更樂何由而有？』我生此念時，緣六入而有此更樂。時我重思惟：『此六入何由而有？』觀察是時，由名色而有六入。時我復作是念：『名色何由而有？』觀察是時，復由識而有名色。『此識何由而有？』觀察是時，由行生識。時我復作是念：『行何由而生？』觀察是時，行由癡而生。無明緣行，行緣識，識緣名色，名色緣六入，六入緣更樂，更樂緣痛，痛緣愛，愛緣受，受緣有，有緣生，生緣死，死緣愁、憂、苦、惱，不可稱計。如是名為苦盛陰所習。
「我爾時復作是念：『由何因緣滅生、老、病、死？』我觀察是時，生滅，老、病、死滅。時復生此念：『由何而無生？』觀此生原，有滅，生則滅。復念：『由何而無有？』時生此念：『無受則無有。』時我生此念：『由何滅受？』觀察是時，愛滅，受則滅。復生此念：『由何而滅愛？』重更觀察，痛滅，愛則滅。復思惟：『由何而滅痛？』觀察是時，更樂滅，則痛滅。復思惟：『更樂何由而滅？』觀察是時，六入滅，則更樂滅。復觀此六入何由而滅？當觀察時，名色滅，則六入滅。復觀名色何由而滅？識滅，則名色滅。復觀察此識何由而滅？行滅，則識滅。復觀此行何由而滅？癡滅，則行滅。行滅，則識滅；識滅，則名色滅；名色滅，則六入滅；六入滅，則更樂滅；更樂滅，則痛滅；痛滅，則愛滅；愛滅，則受滅；受滅，則有滅；有滅，則生滅；生滅，則老、病滅，老、病滅，則死滅，是謂名為五盛陰滅。
「時我復生此念：『此識最為原首，令人致此生、老、病、死；然不能知此生、老、病、死生之原本。』猶如有人在山林中行，逐小徑道。小復前行，見舊大道，古昔諸人在中行處。是時，彼人便復此道，小復前進，見舊城郭、園觀、浴池，皆悉茂盛，但彼城中無有居民。此人見已，還歸本國，前白王言：『昨遊山林見好城郭，樹木繁茂，但彼城中無有人民。大王！可使人民在彼城止住。』是時，國王聞此人語，即居止人民；然此城郭還復如故，人民熾盛，快樂無比
現代漢語譯本：我又反覆思考：『這種愛是從哪裡產生的呢？』再次觀察，發現愛是由痛苦產生的。我又反覆思考：『這種痛苦是從哪裡產生的呢？』當這樣觀察時，發現痛苦是由更強烈的快樂產生的。我又反覆思考：『這種更強烈的快樂是從哪裡產生的呢？』當我產生這個念頭時，發現這種更強烈的快樂是緣於六入而產生的。這時我又反覆思考：『這六入是從哪裡產生的呢？』觀察時，發現六入是由名色產生的。這時我又產生這樣的念頭：『名色是從哪裡產生的呢？』觀察時，發現名色是由識產生的。『這識是從哪裡產生的呢？』觀察時，發現識是由行產生的。這時我又產生這樣的念頭：『行是從哪裡產生的呢？』觀察時，發現行是由癡產生的。無明緣行，行緣識，識緣名色，名色緣六入，六入緣更樂，更樂緣痛，痛緣愛，愛緣受，受緣有，有緣生，生緣死，死緣愁、憂、苦、惱，不可計數。這就是所謂的苦盛陰所習得的。 我那時又產生這樣的念頭：『由什麼因緣導致生、老、病、死的產生？』我觀察時，發現生滅，老、病、死也滅。這時又產生這樣的念頭：『由什麼而沒有生？』觀察生的根源，發現有滅，生則滅。又想：『由什麼而沒有有？』這時產生這樣的念頭：『沒有受就沒有有。』這時我產生這樣的念頭：『由什麼而滅受？』觀察時，發現愛滅，受則滅。又產生這樣的念頭：『由什麼而滅愛？』再次觀察，發現痛滅，愛則滅。又思考：『由什麼而滅痛？』觀察時，發現更樂滅，則痛滅。又思考：『更樂由什麼而滅？』觀察時，發現六入滅，則更樂滅。又觀察這六入由什麼而滅？當觀察時，發現名色滅，則六入滅。又觀察名色由什麼而滅？識滅，則名色滅。又觀察這識由什麼而滅？行滅，則識滅。又觀察這行由什麼而滅？癡滅，則行滅。行滅，則識滅；識滅，則名色滅；名色滅，則六入滅；六入滅，則更樂滅；更樂滅，則痛滅；痛滅，則愛滅；愛滅，則受滅；受滅，則有滅；有滅，則生滅；生滅，則老、病滅，老、病滅，則死滅，這就是所謂的五盛陰滅。 那時我又產生這樣的念頭：『這識是最根本的，導致人們產生生、老、病、死；然而卻不能知道這生、老、病、死產生的根本原因。』就像有人在山林中行走，沿著小路走。稍微向前走，看到舊的大路，是古代的人走過的地方。這時，那人便沿著這條路走，稍微向前走，看到舊的城郭、園林、浴池，都非常茂盛，但是城中沒有居民。這個人看到后，回到自己的國家，向國王稟告說：『昨天在山林中游玩，看到一座很好的城郭，樹木繁茂，但是城中沒有人民。大王！可以讓人民在那座城中居住。』這時，國王聽到這個人說的話，就讓人民去那裡居住；然後這座城郭又恢復了原來的樣子，人民興盛，快樂無比。
English version: I further reflected: 『From what does this love arise?』 Upon further observation, I found that love arises from pain. I further reflected: 『From what does this pain arise?』 When observing this, I found that this pain arises from a more intense pleasure. I further reflected: 『From what does this more intense pleasure arise?』 When this thought arose in me, I found that this more intense pleasure arises from the six entrances. Then I further reflected: 『From what do these six entrances arise?』 Upon observation, I found that the six entrances arise from name and form. Then I had this thought: 『From what do name and form arise?』 Upon observation, I found that name and form arise from consciousness. 『From what does this consciousness arise?』 Upon observation, I found that consciousness arises from volitional formations. Then I had this thought: 『From what do volitional formations arise?』 Upon observation, I found that volitional formations arise from ignorance. Ignorance conditions volitional formations, volitional formations condition consciousness, consciousness conditions name and form, name and form condition the six entrances, the six entrances condition more intense pleasure, more intense pleasure conditions pain, pain conditions love, love conditions clinging, clinging conditions becoming, becoming conditions birth, birth conditions death, and death conditions sorrow, grief, suffering, and distress, which are immeasurable. This is what is called the accumulation of suffering aggregates. Then I had this thought: 『By what cause and condition do birth, aging, sickness, and death cease?』 Upon observation, I found that when birth ceases, aging, sickness, and death also cease. Then this thought arose: 『By what does birth not exist?』 Observing the origin of birth, I found that when becoming ceases, birth ceases. Then I thought: 『By what does becoming not exist?』 Then this thought arose: 『Without clinging, there is no becoming.』 Then I had this thought: 『By what does clinging cease?』 Upon observation, I found that when love ceases, clinging ceases. Then this thought arose: 『By what does love cease?』 Upon further observation, I found that when pain ceases, love ceases. Then I pondered: 『By what does pain cease?』 Upon observation, I found that when more intense pleasure ceases, pain ceases. Then I pondered: 『By what does more intense pleasure cease?』 Upon observation, I found that when the six entrances cease, more intense pleasure ceases. Then I observed: 『By what do these six entrances cease?』 Upon observation, I found that when name and form cease, the six entrances cease. Then I observed: 『By what do name and form cease?』 When consciousness ceases, name and form cease. Then I observed: 『By what does this consciousness cease?』 When volitional formations cease, consciousness ceases. Then I observed: 『By what do these volitional formations cease?』 When ignorance ceases, volitional formations cease. When volitional formations cease, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six entrances cease; when the six entrances cease, more intense pleasure ceases; when more intense pleasure ceases, pain ceases; when pain ceases, love ceases; when love ceases, clinging ceases; when clinging ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, aging and sickness cease; when aging and sickness cease, death ceases. This is what is called the cessation of the five aggregates of clinging. Then I had this thought: 『This consciousness is the most fundamental, causing people to experience birth, aging, sickness, and death; yet it cannot know the root cause of birth, aging, sickness, and death.』 It is like a person walking in a forest, following a small path. After walking a little further, they see an old main road, a place where people of ancient times had walked. Then, that person follows this road, and after walking a little further, they see an old city, gardens, and bathhouses, all very lush, but there are no inhabitants in the city. After seeing this, the person returns to their own country and reports to the king: 『Yesterday, while wandering in the forest, I saw a very good city, with lush trees, but there were no people in the city. Your Majesty! You could have people live in that city.』 Then, the king, upon hearing this person』s words, had people go and live there; and then the city was restored to its former state, with people thriving and being very happy.
。
「諸比丘當知，我昔未成菩薩時，在山中學道，見古昔諸佛所遊行處，便從彼道，即知生、老、病、死所起原本，有生有滅，皆悉分別，知生苦、生習、生盡、生道，皆悉了知，有、受、愛、痛、更樂、六入、名色、識、行、癡，亦復如是。無明起則行起，行所造者復由於識，我今以明於識，今與四部之眾而說此本；皆當知此原本所起，知苦、知習、知盡、知道，念使分明，以知六入，則知生、老、病、死，六入滅則生、老、病、死滅。是故，比丘！當求方便，滅於六入。如是，諸比丘！當作是學。」
（五）
爾時，世尊與無央數百千萬眾而為說法。爾時，阿那律在彼坐上。是時，阿那律在眾中睡眠。
爾時，佛見阿那律睡眠，便說此偈：
「受法快睡眠， 意無有錯亂， 賢聖所說法， 智者之所樂。 猶如深淵水， 澄清無瑕穢， 如是聞法人， 清凈心樂受。 亦如大方石， 風所不能動， 如是得譭譽， 心無有傾動。」
是時，世尊告阿那律：「汝畏王法及畏盜賊而作道乎？」
阿那律報曰：「不也。世尊！」
佛告阿那律：「汝何故出家學道？」
阿那律白佛言：「厭患此老、病、死、愁、憂、苦、惱，為苦所惱，故欲舍之，是故出家學道。」
世尊告曰：「汝今，族姓子！信心堅固，出家學道。世尊今日躬自說法，云何于中睡眠？」
是時，尊者阿那律即從座起，偏露右肩，長跪叉手，白世尊言：「自今已后形融體爛，終不在如來前坐睡。」
爾時，尊者阿那律達曉不眠，然不能除去睡眠，眼根遂損。爾時，世尊告阿那律曰：「勤加精進者與調戲蓋相應，設復懈怠與結相應，汝今所行當處其中。」
阿那律白佛：「前已在如來前誓，今不能復違本要。」
是時，世尊告耆域曰：「療治阿那律眼根。」
耆域報曰：「若阿那律小睡眠者，我當治目。」
世尊告阿那律曰：「汝可寢寐。所以然者，一切諸法由食而存，非食不存。眼者以眠為食，耳者以聲為食，鼻者以香為食，舌者以味為食，身者以細滑為食，意者以法為食，我今亦說涅槃有食。」
阿那律白佛言：「涅槃者以何等為食？」
佛告阿那律：「涅槃者以無放逸為食，乘無放逸，得至於無為
現代漢語譯本： 『諸位比丘應當知道，我過去還未成菩薩時，在山中修習道法，見到過去諸佛所處的場所，便沿著他們所走的道路，從而知曉了生、老、病、死的根本原因，明白有生就有滅，都一一加以分辨，知曉了生的苦、生之因、生之滅、生之道，都完全瞭解。有、受、愛、痛、更樂、六入、名色、識、行、癡，也是如此。無明生起則行為產生，行為所造的又取決於識，我現在明瞭了識，今天為四部大眾宣說這個根本；大家都應當知道這個根本的由來，知道苦、知道苦的根源、知道苦的滅除、知道滅苦之道，要清楚地記住，通過了解六入，就能瞭解生、老、病、死，六入滅除則生、老、病、死也滅除。因此，比丘們！應當尋求方便，滅除六入。諸位比丘！應當這樣學習。』
（五）
當時，世尊正為無數的百千萬大眾說法。當時，阿那律也在那裡坐著。這時，阿那律在眾人中睡著了。
當時，佛陀看到阿那律睡著了，便說了這首偈語：
『聽法時卻貪睡，心中沒有錯亂， 賢聖所說的法，是智者所喜愛的。 猶如深淵之水，清澈沒有污垢， 如此聽聞佛法的人，清凈的心樂於接受。 也像巨大的方石，風不能使它動搖， 如此得到譭謗或讚譽，內心都不會動搖。』
這時，世尊告訴阿那律：『你是害怕王法或者害怕盜賊才修道的嗎？』
阿那律回答說：『不是的，世尊！』
佛陀告訴阿那律：『你為什麼出家修道？』
阿那律對佛陀說：『我厭惡這衰老、疾病、死亡、憂愁、痛苦、煩惱，被痛苦所困擾，所以想要捨棄它們，因此出家修道。』
世尊說：『你現在，這位族姓子！信心堅定，出家修道。世尊今天親自說法，你為什麼在其中睡覺？』
這時，尊者阿那律立即從座位上站起來，袒露右肩，長跪合掌，對世尊說：『從今以後，即使形體融化、身體腐爛，也絕不在如來面前坐著睡覺。』
當時，尊者阿那律整夜不睡，但仍然無法消除睡意，眼睛因此受損。這時，世尊告訴阿那律說：『勤奮精進與調戲蓋相應，如果懈怠則與結縛相應，你現在所行應當處於其中。』
阿那律對佛陀說：『我之前已經在如來面前發誓，現在不能違背之前的誓言。』
這時，世尊告訴耆域說：『治療阿那律的眼睛。』
耆域回答說：『如果阿那律稍微睡一下，我就能治療他的眼睛。』
世尊告訴阿那律說：『你可以睡覺。之所以這樣說，是因為一切諸法都依靠食物而存在，沒有食物就不能存在。眼睛以睡眠為食，耳朵以聲音為食，鼻子以香氣為食，舌頭以味道為食，身體以細滑為食，意念以法為食，我現在也說涅槃有食。』
阿那律對佛陀說：『涅槃以什麼為食？』
佛陀告訴阿那律：『涅槃以不放逸為食，憑藉不放逸，才能達到無為的境界。』
English version: 'Monks, you should know that when I was not yet a Bodhisattva, I practiced the Way in the mountains. I saw the places where the ancient Buddhas had been, and I followed their path. From this, I understood the origins of birth, old age, sickness, and death. I understood that where there is birth, there is also extinction. I distinguished them all, and I understood the suffering of birth, the cause of birth, the cessation of birth, and the path to the cessation of birth. I also understood existence, sensation, love, pain, further pleasure, the six entrances, name and form, consciousness, action, and ignorance in the same way. When ignorance arises, action arises. What is created by action depends on consciousness. Now that I understand consciousness, I will explain this origin to the four assemblies today. All of you should understand the origin of this, understand suffering, understand the cause of suffering, understand the cessation of suffering, and understand the path to the cessation of suffering. You should clearly remember that by understanding the six entrances, you can understand birth, old age, sickness, and death. When the six entrances cease, birth, old age, sickness, and death also cease. Therefore, monks! You should seek a way to extinguish the six entrances. Monks! You should learn in this way.'
(5)
At that time, the World Honored One was expounding the Dharma to countless hundreds of thousands of people. At that time, Anuruddha was also sitting there. At this time, Anuruddha fell asleep among the crowd.
At that time, the Buddha saw that Anuruddha was asleep, and spoke this verse:
'While receiving the Dharma, you are quick to sleep, your mind is not confused, The Dharma spoken by the wise and holy is what the wise delight in. Like the water of a deep abyss, clear and without blemish, So should those who hear the Dharma, with a pure heart, joyfully receive it. Also like a great square stone, which the wind cannot move, So should one receive praise or blame, without the heart being moved.'
At this time, the World Honored One said to Anuruddha, 'Are you practicing the Way out of fear of the king's law or fear of thieves?'
Anuruddha replied, 'No, World Honored One!'
The Buddha said to Anuruddha, 'Why did you leave home to practice the Way?'
Anuruddha said to the Buddha, 'I am weary of old age, sickness, death, sorrow, suffering, and affliction. I am troubled by suffering, so I wish to abandon them. Therefore, I left home to practice the Way.'
The World Honored One said, 'Now, you, son of a good family! Your faith is firm, and you have left home to practice the Way. The World Honored One is personally expounding the Dharma today, how can you sleep during it?'
At this time, the Venerable Anuruddha immediately rose from his seat, bared his right shoulder, knelt down with his palms together, and said to the World Honored One, 'From this day forward, even if my form melts and my body decays, I will never sit and sleep in front of the Tathagata.'
At that time, the Venerable Anuruddha did not sleep all night, but he still could not eliminate his sleepiness, and his eyes were damaged as a result. At this time, the World Honored One said to Anuruddha, 'Diligence and vigor are associated with the cover of playfulness, and if you are lazy, you are associated with fetters. What you are doing now should be in between.'
Anuruddha said to the Buddha, 'I have already made a vow before the Tathagata, and now I cannot go against my previous vow.'
At this time, the World Honored One said to Jivaka, 'Heal Anuruddha's eyes.'
Jivaka replied, 'If Anuruddha sleeps a little, I will be able to heal his eyes.'
The World Honored One said to Anuruddha, 'You may sleep. The reason for this is that all dharmas exist because of food, and they cannot exist without food. The eyes take sleep as food, the ears take sound as food, the nose takes fragrance as food, the tongue takes taste as food, the body takes smoothness as food, and the mind takes Dharma as food. I also say that Nirvana has food.'
Anuruddha said to the Buddha, 'What does Nirvana take as food?'
The Buddha said to Anuruddha, 'Nirvana takes non-negligence as food. By means of non-negligence, one can reach the unconditioned state.'
。」
阿那律白佛言：「世尊！雖言眼者以眠為食，然我不堪睡眠。」
爾時，阿那律縫故衣裳。是時，眼遂敗壞，而得天眼，無有瑕穢。是時，阿那律以凡常之法而縫衣裳，不能得使縷通針孔中。是時，阿那律便作是念：「諸世間得道羅漢，當與我貫針。」
是時，世尊以天耳清凈，聞此音聲：「諸世間得道阿羅漢者，當與我貫針。」爾時，世尊至阿那律所而告之曰：「汝持針來，吾與貫之。」
阿那律白佛言：「向所稱說者，謂諸世間欲求其福者，與我貫針。」
世尊告曰：「世間求福之人無復過我，如來於六法無有厭足。云何為六？一者施；二者教誡；三者忍，四者法說、義說；五者將護眾生，六者求無上正真之道。是謂，阿那律！如來於此六法無有厭足。」
阿那律曰：「如來身者真法之身，復欲更求何法？如來已度生死之海，又脫愛著。然今日故求為福之首。」
世尊告曰：「如是，阿那律！如汝所說，如來亦知此六法為無厭足。若當衆生知罪惡之原身、口、意所行者，終不墮三惡趣；以其眾生不知罪惡之原，故墜墮三惡趣中。」
「世間所有力， 游在天人中， 福力最為勝， 由福成佛道。
「是故，阿那律！當求方便，得此六法。如是，諸比丘！當作是學。」
（六）
爾時，有眾多比丘入舍衛城乞食，聞王波斯匿宮門外有眾多人民，于中舉手喚呼皆稱怨：「國界有賊名鴦掘魔，極為兇暴，殺害生類不可稱計，無慈悲於一切眾生，國界人民無不厭患，日取人殺以指為鬘，故名為指鬘。唯愿大王當往共戰。」
是時，眾多比丘乞食已，還詣祇洹精舍。收攝衣缽，以尼師檀著肩上，往至世尊所，頭面禮足，在一面坐。爾時，眾多比丘白世尊言：「我等眾多比丘入舍衛城乞食，見眾多人民在王宮門外，稱怨訴辭：『今王國界有賊名鴦掘魔，為人兇暴，無有慈心，殺於一切眾生，人亡國虛皆由此人，又取人指以為華鬘。』」
爾時，世尊聞彼比丘語已，即從座起，默然而行。
是時，世尊尋到彼所，諸有取薪、負草、犁作之人，及牧牛羊者，見世尊詣彼道，各白佛言：「沙門！沙門！勿從彼道。所以然者，此路側有賊名鴦掘魔，于中止住
阿那律對佛說：『世尊！雖然說眼睛是以睡眠為食，但我不能忍受睡眠。』 當時，阿那律正在縫補舊衣服。這時，他的眼睛壞了，卻得到了天眼，沒有絲毫瑕疵。當時，阿那律用平常的方法縫衣服，卻無法使線穿過針孔。這時，阿那律便想：『世間得道的羅漢，應當幫我穿針。』 這時，世尊以清凈的天耳，聽到這個聲音：『世間得道的阿羅漢，應當幫我穿針。』這時，世尊來到阿那律那裡，對他說：『你把針拿來，我幫你穿。』 阿那律對佛說：『我剛才所說的是，希望世間想要求福的人，幫我穿針。』 世尊說：『世間求福的人沒有超過我的，如來對於六種法沒有厭足。哪六種呢？一是佈施；二是教誡；三是忍辱；四是說法、義說；五是愛護眾生；六是追求無上正真之道。這就是，阿那律！如來對於這六種法沒有厭足。』 阿那律說：『如來的身體是真法之身，還想再求什麼法呢？如來已經度過生死之海，又脫離了愛慾執著。然而今天卻還要追求成為福德之首。』 世尊說：『是的，阿那律！正如你所說，如來也知道這六種法是不會厭足的。如果眾生知道罪惡的根源是身、口、意所造作的，就不會墮入三惡道；因為眾生不知道罪惡的根源，所以才會墮入三惡道中。』 『世間所有的力量，在天人和人中游走，福德的力量最為殊勝，因為福德才能成就佛道。 『所以，阿那律！應當尋求方便，得到這六種法。像這樣，各位比丘！應當這樣學習。』 （六） 當時，有許多比丘進入舍衛城乞食，聽到波斯匿王宮門外有許多人民，舉手呼喊，都在抱怨：『國界有個名叫鴦掘魔的強盜，極其兇暴，殺害的生靈不可計數，對一切眾生沒有慈悲心，國界人民沒有不厭惡他的，每天殺人，用手指做成花鬘，所以叫做指鬘。希望大王應當前去與他作戰。』 當時，許多比丘乞食完畢，回到祇洹精舍。收拾好衣缽，把尼師壇搭在肩上，前往世尊那裡，頂禮佛足，在一旁坐下。當時，許多比丘對世尊說：『我們許多比丘進入舍衛城乞食，看到許多人民在王宮門外，抱怨訴說：『現在王國境內有個名叫鴦掘魔的強盜，為人兇暴，沒有慈悲心，殺害一切眾生，人民死亡，國家衰敗都是因為這個人，還取人的手指做成花鬘。』 當時，世尊聽了那些比丘的話后，就從座位上站起來，默默地走開了。 當時，世尊很快就到了那個地方，那些砍柴、背草、耕田的人，以及放牛羊的人，看到世尊走到那條路上，都對佛說：『沙門！沙門！不要走那條路。因為這條路旁邊有個名叫鴦掘魔的強盜，住在那裡。』
Aniruddha said to the Buddha, 'World Honored One, although it is said that the eyes take sleep as nourishment, I cannot endure sleep.' At that time, Aniruddha was mending old clothes. Then, his eyes deteriorated, but he gained heavenly vision, without any blemish. At that time, Aniruddha was sewing clothes in the usual way, but he could not get the thread through the eye of the needle. Then, Aniruddha thought, 'The Arhats who have attained the Way in the world should help me thread the needle.' At that time, the World Honored One, with his pure heavenly ear, heard this voice, 'The Arhats who have attained the Way in the world should help me thread the needle.' Then, the World Honored One went to Aniruddha and said to him, 'Bring the needle, and I will thread it for you.' Aniruddha said to the Buddha, 'What I said earlier was that I hoped those in the world who seek blessings would help me thread the needle.' The World Honored One said, 'There is no one in the world who seeks blessings more than I do. The Tathagata is never satisfied with six dharmas. What are the six? First, giving; second, instruction; third, patience; fourth, explaining the Dharma and its meaning; fifth, protecting sentient beings; and sixth, seeking the unsurpassed, true, and right way. This is it, Aniruddha! The Tathagata is never satisfied with these six dharmas.' Aniruddha said, 'The Tathagata's body is the body of true Dharma, what more Dharma does he seek? The Tathagata has already crossed the sea of birth and death, and has also escaped from attachment. Yet today, he still seeks to be the foremost in blessings.' The World Honored One said, 'Yes, Aniruddha! As you have said, the Tathagata also knows that these six dharmas are never enough. If sentient beings knew that the source of evil is what is done by body, speech, and mind, they would not fall into the three evil realms; because sentient beings do not know the source of evil, they fall into the three evil realms.' 'Among all the powers in the world, which roam among gods and humans, the power of blessings is the most supreme, because blessings are what lead to the attainment of Buddhahood.' 'Therefore, Aniruddha! You should seek the means to obtain these six dharmas. Thus, all you monks! You should learn in this way.' (Six) At that time, many monks entered Shravasti to beg for food, and they heard many people outside King Pasenadi's palace gate, raising their hands and shouting complaints: 'There is a robber named Angulimala in the kingdom, who is extremely violent, killing countless living beings, having no compassion for all sentient beings. The people of the kingdom all detest him. He kills people every day and makes a garland of fingers, so he is called Finger Garland. We hope that the Great King will go and fight him.' At that time, many monks finished begging for food and returned to the Jetavana Monastery. They put away their robes and bowls, placed their nisidanas on their shoulders, and went to the World Honored One, bowed at his feet, and sat to one side. At that time, many monks said to the World Honored One, 'We, many monks, entered Shravasti to beg for food, and we saw many people outside the palace gate, complaining and saying: 'Now there is a robber named Angulimala in the kingdom, who is violent, has no compassion, kills all sentient beings, and the people are dying and the country is declining because of this person. He also takes people's fingers to make a garland.' At that time, the World Honored One, having heard the words of those monks, immediately rose from his seat and walked away silently. At that time, the World Honored One quickly arrived at that place. Those who were cutting firewood, carrying grass, plowing the fields, and those who were herding cattle and sheep, seeing the World Honored One walking on that road, all said to the Buddha, 'Shramana! Shramana! Do not go on that road. Because there is a robber named Angulimala on the side of this road, who lives there.'
。諸有人民，欲就此道者，要集十人、或二十人、或三十、四十、五十人，猶不得過，盡為鴦掘魔所擒獲。然沙門瞿曇獨無有侶，為鴦掘魔所觸嬈者，於事不省。」世尊雖聞此語，故進不住。
爾時，鴦掘魔母，持食詣鴦掘魔所。是時，鴦掘魔便作是念：「吾指鬘為充數不乎？」是時，即數指，未充數，復更重數，唯少一人指。是時，鴦掘魔左右顧視，求覓生人，欲取殺之；然四遠顧望，亦不見人，便作是念：「我師有教：『若能害母者，必當生天。』我今母躬來在此，即可取殺之，得指充數，生於天上。」
是時，鴦掘魔左手捉母頭，右手拔劍而語母言：「小住，阿母。」是時，世尊便作是念：「此鴦掘魔當爲五逆。」即放眉間相光明，普照彼山林。是時，鴦掘魔見光明已，復語母言：「此是何光明照此山林？將非國王集諸兵眾，攻伐我身乎？」
是時母告曰：「汝今當知，此非日月火光，亦非釋、梵天王光明。」
爾時，其母便說此偈：
「此非火光明， 非日月釋梵， 鳥狩不驚怖， 和鳴殊于常。 此光極清凈， 使人悅無量， 必是尊最勝， 十力至此間。 于天世人中， 天眼睹世界， 故欲度汝身， 世尊來至此。」
是時，鴦掘魔聞佛音響，歡喜踴躍，不能自勝，便作是語：「我師亦有教誡而敕我曰：『設汝能害母，並殺沙門瞿曇者，必生梵天上。』」
是時，鴦掘魔語母曰：「母！今且住，我先取沙門瞿曇殺，然後當食。」
是時，鴦掘魔即放母而往逐世尊。遙見世尊來，亦如金聚，靡所不照，見已，並笑而說是語：「今此沙門定在我手，必殺不疑。其有人民欲行此道者，皆集大眾而行此道；然此沙門獨無伴侶，我今當取殺之。」
是時，鴦掘魔即拔腰劍，往逆世尊。是時，世尊尋還複道，徐而行步，而鴦掘魔奔馳而逐，亦不能及如來。是時，鴦掘魔白世尊言：「住，住，沙門！」
世尊告曰：「我自住耳，汝自不住。」
是時，彼鴦掘魔並走，遙說此偈：
「去而復言住， 語我言不住， 與我說此義， 彼住我不住。」
爾時，世尊以偈報曰：
「世尊言已住， 不害於一切， 汝今有殺心， 不離於惡原。 我住慈心地， 愍護一切人， 汝種地獄苦， 不離於惡原
現代漢語譯本：那些想走這條路的人，需要聚集十人、二十人、三十人、四十人、五十人，但不能超過這個數目，都會被鴦掘魔抓獲。然而沙門瞿曇獨自一人，沒有同伴，卻未被鴦掘魔傷害，這真是不可思議。」世尊聽了這話，仍然繼續前行。 這時，鴦掘魔的母親帶著食物去看望他。當時，鴦掘魔心想：『我的指鬘夠數了嗎？』於是他開始數手指，發現還不夠，又重新數了一遍，還差一個人的手指。這時，鴦掘魔四處張望，尋找活人，想要殺掉；但四處望去，也沒看見人，便心想：『我的老師教導說：『如果能殺死母親，必定能昇天。』現在我的母親親自來了，正好可以殺了她，湊夠手指，升到天上。』 這時，鴦掘魔左手抓住母親的頭，右手拔出劍，對母親說：『等一下，母親。』這時，世尊心想：『這個鴦掘魔將要犯下五逆之罪。』於是從眉間放出光明，普照那片山林。這時，鴦掘魔看到光明后，又對母親說：『這是什麼光明照亮了這片山林？難道是國王集結軍隊，要來攻打我嗎？』 這時，母親告訴他說：『你應該知道，這不是日月的光芒，也不是釋提桓因、梵天王的光芒。』 這時，他的母親說了這首偈語： 『這不是火的光明，也不是日月釋梵的光芒，鳥獸都不驚慌，鳴叫聲也與平常不同。這光芒極其清凈，使人感到無比喜悅，必定是至尊最勝者，具有十力的人來到了這裡。在天界和人間，他用天眼觀察世界，所以想要度化你，世尊才來到這裡。』 這時，鴦掘魔聽到佛的聲音，歡喜雀躍，無法自持，便說：『我的老師也教導我：『如果你能殺死母親，並殺死沙門瞿曇，必定能升到梵天。』 這時，鴦掘魔對母親說：『母親！你先等一下，我先殺了沙門瞿曇，然後再吃東西。』 這時，鴦掘魔放開母親，去追趕世尊。遠遠地看見世尊走來，像一座金山，光芒四射，看到后，笑著說：『這個沙門一定逃不出我的手掌心，我必定殺了他。那些想走這條路的人，都是聚集眾人一起走；然而這個沙門獨自一人，沒有同伴，我今天就殺了他。』 這時，鴦掘魔拔出腰間的劍，迎向世尊。這時，世尊緩緩地往回走，而鴦掘魔奔跑追趕，卻始終追不上如來。這時，鴦掘魔對世尊說：『站住，站住，沙門！』 世尊說：『我早已站住，是你自己沒有站住。』 這時，鴦掘魔一邊跑，一邊遙遠地說出這首偈語： 『你走著卻說站住，說我沒有站住，請你告訴我這是什麼意思，你站住了，我卻沒有站住。』 這時，世尊用偈語回答說： 『世尊說已站住，是不傷害一切眾生，你現在有殺心，沒有離開惡的根源。我安住于慈悲之心，憐憫保護一切人，你種下地獄的苦果，沒有離開惡的根源。』
English version: Those people who wish to follow this path need to gather ten, twenty, thirty, forty, or fifty people, but no more, and they will all be captured by Angulimala. However, the ascetic Gautama is alone, without companions, yet he has not been harmed by Angulimala, which is truly unbelievable.』 The World-Honored One, having heard these words, continued to proceed. At that time, Angulimala』s mother was bringing food to visit him. Then, Angulimala thought: 『Is my finger garland complete?』 So he began to count his fingers, and found that it was not enough. He counted again, and found that he was still one finger short. Then, Angulimala looked around, searching for a living person to kill; but looking all around, he saw no one. He then thought: 『My teacher taught me: 『If you can kill your mother, you will surely be reborn in heaven.』 Now my mother has come here herself, so I can kill her, complete the number of fingers, and be reborn in heaven.』 Then, Angulimala grabbed his mother』s head with his left hand, drew his sword with his right hand, and said to his mother: 『Wait a moment, mother.』 At that time, the World-Honored One thought: 『This Angulimala is about to commit the five heinous crimes.』 So he emitted light from between his eyebrows, illuminating the entire forest. Then, Angulimala, seeing the light, said to his mother: 『What is this light illuminating this forest? Could it be that the king has gathered his troops to attack me?』 Then, his mother told him: 『You should know that this is not the light of the sun or moon, nor is it the light of Sakra or Brahma.』 Then, his mother spoke this verse: 『This is not the light of fire, nor the light of the sun, moon, Sakra, or Brahma. The birds and beasts are not frightened, and their calls are different from usual. This light is extremely pure, bringing immeasurable joy to people. It must be the most honored and supreme one, the one with the ten powers, who has come here. In the heavens and in the world, he observes the world with his divine eye, and so, wishing to liberate you, the World-Honored One has come here.』 Then, Angulimala, hearing the Buddha』s voice, was overjoyed and could not contain himself. He said: 『My teacher also taught me: 『If you can kill your mother and kill the ascetic Gautama, you will surely be reborn in the Brahma heaven.』 Then, Angulimala said to his mother: 『Mother! Wait a moment, I will kill the ascetic Gautama first, and then I will eat.』 Then, Angulimala released his mother and went to pursue the World-Honored One. From afar, he saw the World-Honored One coming, like a golden mountain, radiating light everywhere. Seeing this, he laughed and said: 『This ascetic will surely not escape my grasp, I will surely kill him. Those who wish to follow this path gather together in groups; but this ascetic is alone, without companions, so I will kill him today.』 Then, Angulimala drew the sword from his waist and went to meet the World-Honored One. Then, the World-Honored One slowly walked back, while Angulimala ran to pursue him, but he could not catch up with the Tathagata. Then, Angulimala said to the World-Honored One: 『Stop, stop, ascetic!』 The World-Honored One said: 『I have already stopped, it is you who have not stopped.』 Then, Angulimala, while running, spoke this verse from afar: 『You walk and yet say stop, you say that I have not stopped, please tell me what this means, you have stopped, but I have not stopped.』 Then, the World-Honored One replied with a verse: 『The World-Honored One has stopped, meaning he does not harm all beings. You now have a murderous heart, and have not left the source of evil. I abide in a heart of compassion, pitying and protecting all people. You are planting the seeds of suffering in hell, and have not left the source of evil.』
。」
是時，鴦掘魔聞此偈已，便作是念：「我今審為惡耶？又師語我言：『此是大祠，獲大果報。能取千人殺，以指作鬘者，果其所愿；如此之人，命終之後，生善處天上。設取所生母及沙門瞿曇殺者，當生梵天上。』是時，佛作威神，神識[怡-臺+霍]寤，諸梵志書籍亦有此言：『如來出世甚為難遇，時時億劫乃出。彼出世時，不度者令度，不解脫者令得解脫。彼說滅六見之法。云何為六？言有我見者，即說滅六見之法；無有我者，亦與說滅無有我見之法；言有我見、無有我見，亦與說有我見、無我見之法，復自觀察、說觀察之法；自說無我之法，亦非我說、亦非我不說之法。若如來出世，說此滅六見之法。』又我奔走之時，能及象、馬、車乘，亦及人民。然此沙門行不暴疾，然今日不能及此，必當是如來。」
是時，鴦掘魔便說此偈：
「尊今為我故， 而說微妙偈， 惡者今識真， 皆由尊威神。 即時舍利劍， 投于深坑中， 今禮沙門跡， 即求作沙門。」
是時，鴦掘魔即前白佛言：「世尊！唯愿聽作沙門。」
世尊告曰：「善來，比丘！」即時鴦掘魔便成沙門，著三法衣。
「汝今以剃頭， 除結亦當爾， 結滅成大果， 無復愁苦惱。」
是時，鴦掘魔聞此語已，即時諸塵垢盡，得法眼凈。爾時，世尊將鴦掘魔比丘還詣舍衛城祇洹精舍。
是時，王波斯匿集四部之眾，欲往攻伐賊鴦掘魔。是時，王便作是念：「我今可往至世尊所，以此因緣，具白世尊。若世尊有所說者，當奉行之。」爾時，王波斯匿即集四部之兵，往世尊所，頭面禮足，在一面坐。爾時，世尊問王曰：「大王！今日欲何所至？塵污身體，乃至於斯。」
波斯匿王白佛言：「我今國界有賊名鴦掘魔，極為兇暴，無有慈心於一切眾生，使國丘荒，人民流迸，皆由此賊。彼今取人殺之，以指為鬘，此是惡鬼，非為人也。我今欲誅伐此人。」
世尊告曰：「若當大王見鴦掘魔信心堅固，出家學道者，王當奈之何？」
王白佛言：「知復如何？但當承事供養，隨時禮拜。然復，世尊！彼是惡人，無毫釐之善，恒殺害，能有此心出家學道乎？終無此理。」
是時，鴦掘魔去世尊不遠，結跏趺坐，正身正意，繫念在前
現代漢語譯本： 這時，鴦掘魔聽到這偈語后，便這樣想：『我現在真的是作惡嗎？而且我的老師告訴我：『這是一個大祭祀，能獲得巨大的果報。能殺一千人，用手指做成花環的人，他的願望就能實現；這樣的人，死後會生到善處天上。如果殺害自己的生母和沙門瞿曇，就會生到梵天上。』這時，佛陀施展神威，使他神識清醒，梵志的書籍中也有這樣的說法：『如來出世非常難得，往往要經過億劫才會出現。他出世時，會度化那些沒有被度化的人，讓沒有解脫的人得到解脫。他會宣說滅除六種見解的方法。哪六種呢？對於執著于『有我』見解的人，就為他們宣說滅除『有我』見解的方法；對於執著于『無我』見解的人，也為他們宣說滅除『無我』見解的方法；對於執著于『有我』見解和『無我』見解的人，也為他們宣說滅除『有我』見解和『無我』見解的方法；又會自己觀察，宣說觀察的方法；自己宣說『無我』的法，也不是我說，也不是我不說的方法。如果如來出世，就會宣說這種滅除六種見解的方法。』而且我奔跑的時候，能追上象、馬、車乘，也能追上人。然而這位沙門行走並不快速，今天我卻追不上他，他必定是如來。』 這時，鴦掘魔便說了這偈語： 『尊者您爲了我， 宣說了微妙的偈語， 惡人現在認識了真理， 都是因為您的威神。 我立刻捨棄了利劍， 投入到深坑之中， 現在禮拜沙門的足跡， 立刻請求出家做沙門。』 這時，鴦掘魔立刻走到佛陀面前說：『世尊！我願意出家做沙門。』 世尊說：『善來，比丘！』鴦掘魔立刻成為沙門，穿上了三法衣。 『你現在剃了頭髮， 去除煩惱也應當如此， 煩惱滅盡能成大果， 不再有憂愁苦惱。』 這時，鴦掘魔聽到這話后，立刻所有塵垢都消盡，得到了法眼清凈。當時，世尊帶著鴦掘魔比丘回到舍衛城的祇洹精舍。 這時，波斯匿王聚集四部軍隊，想要去攻打賊人鴦掘魔。這時，國王這樣想：『我現在可以去到世尊那裡，把這件事詳細地告訴世尊。如果世尊有什麼指示，我就遵照執行。』當時，波斯匿王就聚集四部軍隊，前往世尊那裡，頭面禮足，在一旁坐下。這時，世尊問國王說：『大王！今天想去哪裡？弄得滿身塵土，竟然來到這裡。』 波斯匿王對佛陀說：『我現在國內有個賊人名叫鴦掘魔，極其兇暴，對一切眾生沒有慈悲心，使得國家荒涼，人民流離失所，都是因為這個賊人。他現在殺人，用手指做成花環，這是惡鬼，不是人啊。我現在想要討伐這個人。』 世尊說：『如果大王看到鴦掘魔信心堅定，出家學道，大王會怎麼做呢？』 國王對佛陀說：『知道又能怎麼樣呢？只能承事供養，隨時禮拜。然而，世尊！他是個惡人，沒有絲毫善念，一直殺人害命，怎麼會有出家學道的心呢？絕對沒有這個道理。』 這時，鴦掘魔離世尊不遠，結跏趺坐，端正身心，專心致志地想著。
English version: At that time, Angulimala, having heard this verse, thought to himself: 'Am I truly evil now? And my teacher told me: 「This is a great sacrifice, which will bring great rewards. One who can kill a thousand people and make a garland of their fingers will have their wish fulfilled; such a person, after death, will be reborn in a good place in heaven. If one kills one's own mother and the ascetic Gautama, one will be reborn in the Brahma heaven.」' At that time, the Buddha manifested his divine power, causing his consciousness to awaken, and the books of the Brahmins also contained this saying: 'The appearance of a Tathagata is very rare, occurring only after countless eons. When he appears in the world, he leads those who have not been led, and liberates those who have not been liberated. He teaches the method of extinguishing the six views. What are the six? For those who cling to the view of 'self,' he teaches the method of extinguishing the view of 'self'; for those who cling to the view of 'no-self,' he also teaches the method of extinguishing the view of 'no-self'; for those who cling to both the view of 'self' and 'no-self,' he also teaches the method of extinguishing both the view of 'self' and 'no-self'; he also observes himself and teaches the method of observation; he teaches the Dharma of 'no-self,' which is neither what I say nor what I do not say. If a Tathagata appears in the world, he will teach this method of extinguishing the six views.' Moreover, when I run, I can catch up with elephants, horses, and chariots, and also people. Yet this ascetic walks not quickly, and today I cannot catch up with him; he must be a Tathagata.' At that time, Angulimala spoke this verse: 'Venerable One, for my sake, You have spoken a subtle verse, The evil one now recognizes the truth, All because of your divine power. Immediately I cast aside my sharp sword, Into the deep pit, Now I bow at the feet of the ascetic, And immediately request to become an ascetic.' At that time, Angulimala immediately went before the Buddha and said: 'World-Honored One! I wish to become an ascetic.' The World-Honored One said: 'Welcome, Bhikkhu!' Immediately Angulimala became an ascetic, wearing the three robes. 'Now that you have shaved your head, You should also remove your defilements, The extinction of defilements brings great fruit, And there will be no more sorrow or suffering.' At that time, Angulimala, having heard these words, immediately all defilements were extinguished, and he attained the purity of the Dharma eye. Then, the World-Honored One took the Bhikkhu Angulimala back to the Jeta Grove Monastery in Shravasti. At that time, King Pasenadi of Kosala gathered his four divisions of troops, intending to attack the bandit Angulimala. At that time, the king thought: 'I should go to the World-Honored One and tell him about this matter in detail. If the World-Honored One has any instructions, I will follow them.' Then, King Pasenadi gathered his four divisions of troops and went to the World-Honored One, bowed his head to his feet, and sat to one side. At that time, the World-Honored One asked the king: 'Great King! Where do you intend to go today? You are covered in dust, and yet you have come here.' King Pasenadi said to the Buddha: 'In my kingdom, there is a bandit named Angulimala, who is extremely violent and has no compassion for all living beings, causing the country to become desolate and the people to be displaced, all because of this bandit. He now kills people and makes a garland of their fingers; this is a demon, not a human. I now intend to attack this person.' The World-Honored One said: 'If the Great King sees Angulimala with firm faith, having left home to study the Way, what will the King do?' The king said to the Buddha: 'What else can I do? I can only serve and make offerings, and bow to him at all times. However, World-Honored One! He is an evil person, without a trace of goodness, constantly killing and harming; how could he have the mind to leave home and study the Way? There is absolutely no such possibility.' At that time, Angulimala was not far from the World-Honored One, sitting in the lotus position, with his body and mind upright, focusing his thoughts on the present.
。爾時，世尊伸右手指示王曰：「此是賊鴦掘魔。」
王聞此語，便懷恐怖，衣毛皆豎。世尊告王：「勿懷恐怖，可往至前，自當悟王意耳。」
是時王聞佛語，即至鴦掘魔前，語鴦掘魔曰：「汝今姓誰？」
鴦掘魔曰：「我姓伽伽，母名滿足。」
是時王禮足已，在一面坐。爾時王問曰：「善樂此正法之中，勿有懈怠，修清凈梵行，得盡苦際，我當盡形壽供養衣被、飲食、床臥具、病瘦醫藥。」
是時，鴦掘魔默然不對。王即從座起，頭面禮足，還詣世尊所，頭面禮足，在一面坐。
是時，王復白佛言：「不降者使降，不伏者使伏，甚奇！甚特！曾所不有，乃能降伏極惡之人。唯愿大尊受命無窮，長養生民，蒙世尊恩，得免此難。國事猥多，欲還城池。」
世尊告曰：「王知是時。」爾時，國王即從座起，頭面禮足，便退而去。
爾時，鴦掘魔作阿練若，著五納衣，到時持缽，家家乞食，週而復始，著補納弊壞之衣，極為粗丑；亦覆露坐，不覆形體。是時，鴦掘魔在閑靜之處，自修其行，所以族姓子，出家學道者，欲修無上梵行：生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。時，鴦掘魔便成羅漢，六通清徹，無有塵垢，已成阿羅漢。
到時，著衣持缽，入舍衛城乞食。是時，有婦女臨產甚難，見已，便作是念：「眾生類極為苦痛，受胎無限。」是時，鴦掘魔食后，收攝衣缽，以尼師檀著肩上，往至世尊所，頭面禮足，在一面坐。爾時，鴦掘魔白世尊言：「我向著衣持缽，入舍衛城乞食，見一婦人身體重妊。是時，我便作是念：『眾生受苦何至於斯？』」
世尊告曰：「汝今往彼婦人所，而作是說：『我從賢聖生已來，未曾殺生。』持此至誠之言，使此母人胎得無他。」
鴦掘魔對曰：「如是。世尊！」
是時，鴦掘魔即其日，著衣持缽，入舍衛城，往至彼母人所，語彼母人曰：「我從賢聖生已來，更不殺生。持此至誠之言，使胎得解脫。」是時，母人胎即得解脫。
是時，鴦掘魔城中乞食，諸男女大小見之，各各自相謂言：「此名鴦掘魔，殺害眾生不可稱計，今覆在城中乞食。」
是時，城中人民，各各以瓦石打者，或有以刀斫者，傷壞頭目，衣裳裂盡，流血污體，即出舍衛城至如來所
現代漢語譯本：當時，世尊伸出右手，指著國王說：『這就是賊人鴦掘魔。』 國王聽到這話，心中驚恐，汗毛都豎了起來。世尊告訴國王：『不要害怕，可以走到他面前，自然會明白你的心意。』 這時，國王聽了佛的話，就走到鴦掘魔面前，問鴦掘魔說：『你現在姓什麼？』 鴦掘魔說：『我姓伽伽，母親名叫滿足。』 這時，國王行禮后，在一旁坐下。這時，國王問道：『你樂於這正法之中，不要懈怠，修持清凈的梵行，以求達到解脫痛苦的境界，我將盡我一生供養你的衣物、飲食、床鋪臥具和醫藥。』 這時，鴦掘魔沉默不語。國王就從座位上站起來，頭面禮足，回到世尊那裡，頭面禮足，在一旁坐下。 這時，國王又對佛說：『能使不降服的人降服，能使不順從的人順從，真是太神奇了！太特別了！以前從未有過，竟然能降服如此極惡之人。愿大尊壽命無盡，長久庇佑百姓，使他們蒙受世尊的恩德，得以免除這場災難。國事繁多，我想要回城了。』 世尊說：『國王知道時機。』這時，國王就從座位上站起來，頭面禮足，然後退下離開了。 這時，鴦掘魔在空曠的地方修行，穿著用五種布縫製的衣服，到吃飯的時候就拿著缽，挨家挨戶乞食，週而復始，穿著破舊的補丁衣服，非常粗陋；也露天而坐，不遮蓋身體。這時，鴦掘魔在安靜的地方，自己修行，所以那些出身高貴的子弟，出家學道，想要修持無上的梵行：生死已經結束，梵行已經建立，該做的事情已經完成，不再受輪迴，如實地知道這些。這時，鴦掘魔就成了羅漢，六神通清澈，沒有塵垢，已經成為阿羅漢。 到了吃飯的時候，穿上衣服，拿著缽，進入舍衛城乞食。這時，有一個婦女難產，看到他后，就想：『眾生真是太痛苦了，受胎真是無止境。』這時，鴦掘魔吃完飯後，收好衣缽，把尼師檀放在肩上，前往世尊那裡，頭面禮足，在一旁坐下。這時，鴦掘魔對世尊說：『我剛才穿著衣服拿著缽，進入舍衛城乞食，看到一個婦女身體沉重地懷孕。當時，我就想：『眾生受苦怎麼會到這種地步？』』 世尊說：『你現在去那個婦女那裡，對她說：『我自從成為聖人以來，從未殺生。』用這句真實的話，使這個母親的胎兒平安無事。』 鴦掘魔回答說：『是的，世尊！』 這時，鴦掘魔當天就穿上衣服，拿著缽，進入舍衛城，前往那個母親那裡，對那個母親說：『我自從成為聖人以來，再也沒有殺生。用這句真實的話，使胎兒得以解脫。』這時，那個母親的胎兒就順利地解脫了。 這時，鴦掘魔在城中乞食，城裡的男女老少看到他，都互相說：『這個人名叫鴦掘魔，殺害的眾生數不勝數，現在又在城裡乞食。』 這時，城裡的人民，有的用瓦片石頭打他，有的用刀砍他，打傷了他的頭和眼睛，衣服都撕破了，血流滿身，他就離開了舍衛城，來到如來那裡。
English version: At that time, the World Honored One extended his right hand and pointed to the king, saying, 'This is the thief Angulimala.' Upon hearing these words, the king was filled with terror, and his hair stood on end. The World Honored One told the king, 'Do not be afraid. You may go before him, and you will naturally understand his intention.' Then, the king, having heard the Buddha's words, went before Angulimala and asked him, 'What is your surname now?' Angulimala replied, 'My surname is Garga, and my mother's name is Satisfied.' At that time, the king, having paid his respects, sat down to one side. Then the king asked, 'You are happy in this righteous Dharma, do not be lazy, cultivate pure Brahma conduct, to reach the end of suffering, I will for the rest of my life provide you with clothing, food, bedding, and medicine for illness.' At that time, Angulimala remained silent. The king then rose from his seat, bowed his head to the ground, and returned to where the World Honored One was, bowed his head to the ground, and sat down to one side. Then, the king again said to the Buddha, 'To make the unsubdued submit, to make the unyielding yield, how marvelous! How extraordinary! It has never been seen before, that one could subdue such an extremely evil person. May the Great Honored One's life be endless, and may he long protect the people, so that they may receive the World Honored One's grace and be spared this calamity. The affairs of the state are many, and I wish to return to the city.' The World Honored One said, 'The king knows the time.' Then, the king rose from his seat, bowed his head to the ground, and then withdrew and left. At that time, Angulimala practiced in a secluded place, wearing clothes made of five pieces of cloth, and when it was time to eat, he would carry his bowl and beg for food from house to house, again and again, wearing old patched clothes, extremely coarse; he also sat in the open, not covering his body. At that time, Angulimala, in a quiet place, practiced his own conduct, so that those sons of noble families, who had left home to learn the Way, wished to cultivate the supreme Brahma conduct: that birth and death had ended, Brahma conduct had been established, what needed to be done had been done, and they would no longer be reborn, knowing this as it truly is. At that time, Angulimala became an Arhat, his six supernatural powers were clear, without any defilement, and he had become an Arhat. When it was time to eat, he put on his clothes, carried his bowl, and entered the city of Shravasti to beg for food. At that time, there was a woman who was having a difficult childbirth. Upon seeing him, she thought, 'Living beings are extremely painful, and the cycle of rebirth is endless.' At that time, Angulimala, after eating, gathered his robes and bowl, placed his nisidana on his shoulder, and went to where the World Honored One was, bowed his head to the ground, and sat down to one side. Then, Angulimala said to the World Honored One, 'I was just now wearing my robes and carrying my bowl, entering the city of Shravasti to beg for food, and I saw a woman who was heavily pregnant. At that time, I thought, 'How can living beings suffer to such an extent?'' The World Honored One said, 'Now you go to that woman and say, 'Since I became a sage, I have never killed a living being.' With this truthful statement, may this mother's fetus be safe.' Angulimala replied, 'Yes, World Honored One!' Then, on that very day, Angulimala put on his robes, carried his bowl, entered the city of Shravasti, went to that mother, and said to that mother, 'Since I became a sage, I have never killed a living being. With this truthful statement, may the fetus be released.' At that time, the mother's fetus was immediately released. At that time, Angulimala was begging for food in the city, and the men, women, and children of the city, upon seeing him, all said to each other, 'This person is named Angulimala, who has killed countless living beings, and now he is begging for food in the city again.' At that time, the people of the city, some threw tiles and stones at him, some cut him with knives, injuring his head and eyes, tearing his clothes, and his body was covered in blood. He then left the city of Shravasti and went to the Tathagata.
。是時，世尊遙見鴦掘魔頭目傷破，流血污衣而來，見已，便作是說：「汝今忍之。所以然者，此罪乃應永劫受之。」
是時，鴦掘魔至世尊所，頭面禮足，在一面坐。爾時，鴦掘魔在如來前，便說此偈：
「堅固聽法句， 堅固行佛法， 堅固親善友， 便成滅盡處。 我本為大賊， 名曰鴦掘魔， 為流之所㵱， 蒙尊拔濟之。 今觀自歸業， 亦當觀法本， 今以逮三明， 成就佛行業。 我本名無害， 殺害不可計， 今名真諦實， 不害於一切。 設復身口意， 都無害心識， 此名無殺害， 何況起思想。 弓師能調角， 水人能調水， 巧匠調其木， 智者自調身。 或以鞭杖伏， 或以言語屈， 竟不加刀杖， 今我自降伏。 人前為過惡， 后止不復犯， 是照於世間， 如雲消月現。 是照於世間， 如雲消日現。 比丘老少壯， 修行佛法行， 是照於世間， 如彼月云消。 比丘老少壯， 修行佛法者， 是照此世間， 如彼日云消。 我今受痛少， 飲食自知足， 盡脫一切苦， 本緣今已盡。 更不受死跡， 亦復不樂生， 今正待時節， 歡喜而不亂。」
是時，如來可鴦掘魔所說。是時，鴦掘魔以見如來然可之，即從座起，禮世尊足，便退而去。
是時，諸比丘白世尊言：「鴦掘魔本作何功德，今日聰明智慧，面目端政，世之希有？復作何不善行，於今身上，殺害生類不可稱計？復作何功德，於今值如來，得阿羅漢道？」
爾時，世尊告諸比丘：「昔者，過去久遠於此賢劫之中，有佛名迦葉如來、至真、等正覺，出現於世。迦葉如來去世之後，有王名大果，統領國界，典閻浮提。爾時，彼王有八萬四千宮人婇女，各無兒息。爾時，大果王向諸樹神、山神、日月、星宿，靡所不周，欲求男女。爾時，王第一夫人身即懷妊，經八、九月便生男兒，顏貌端政，世之希有。是時，彼王便生是念：『我本無有兒息，經爾許時，今方生兒，宜當立字，於五欲之中，而自娛樂。』
「是時，王召諸群臣能瞻相者，而告之曰：『我今以生此兒，各與立字。』是時，群臣聞王教已，即白王言：『今此太子極為奇妙，端政無比，面如桃華色，必當有大力勢，今當立字名曰大力
當時，世尊遠遠地看見鴦掘魔頭破血流，衣服被血污臟，便說：『你現在忍耐一下。因為你所犯的罪過，本應在永劫中受報。』 這時，鴦掘魔來到世尊面前，頭面頂禮佛足，在一旁坐下。鴦掘魔在如來面前，說了這首偈： 『堅定地聽聞佛法，堅定地修行佛法，堅定地親近善友，就能達到滅盡煩惱的境界。 我原本是個大盜，名叫鴦掘魔，被惡業的洪流所淹沒，蒙受世尊的救拔。 現在我觀察自己的業報，也應當觀察佛法的根本，如今已證得三明，成就了佛陀的功業。 我原本名叫無害，殺害的生命不可計數，現在名叫真諦實，不再傷害一切眾生。 即使身口意，都沒有傷害的念頭，這才是真正的無殺害，更何況是產生殺害的想法呢？ 弓箭手能調正弓角，水工能調理水流，巧匠能調整木材，智者能調伏自身。 有的人用鞭杖來降伏，有的人用言語來屈服，我沒有用刀杖，現在自己降伏了自己。 人在以前犯下過錯，後來停止不再犯，這就像烏雲消散，月亮顯現一樣照耀世間。 這就像烏雲消散，太陽顯現一樣照耀世間。 比丘，無論年老、年輕、壯年，修行佛法，就像烏雲消散，月亮顯現一樣照耀世間。 比丘，無論年老、年輕、壯年，修行佛法的人，就像烏雲消散，太陽顯現一樣照耀世間。 我現在感受的痛苦很少，飲食也知足，已經脫離了一切痛苦，過去的因緣已經結束。 不再受死亡的威脅，也不再貪戀生命，現在只是等待時機，內心歡喜而不動搖。』 這時，如來認可了鴦掘魔所說的話。鴦掘魔見如來認可，就從座位上站起來，頂禮世尊的腳，然後退下離開了。 這時，眾比丘問世尊：『鴦掘魔過去做了什麼功德，今天如此聰明智慧，相貌端正，世間少有？又做了什麼惡行，今生殺害了無數的生命？又做了什麼功德，今天能遇到如來，證得阿羅漢道？』 這時，世尊告訴眾比丘：『過去很久以前，在這個賢劫中，有一尊佛名叫迦葉如來、至真、等正覺，出現在世間。迦葉如來去世后，有一位國王名叫大果，統治著國土，管理著閻浮提。當時，這位國王有八萬四千位宮女，都沒有子女。當時，大果王向各種樹神、山神、日月星辰祈求，無所不至，想要得到子女。當時，王的第一夫人懷孕了，經過八九個月，生下了一個男孩，容貌端正，世間少有。當時，國王就想：『我本來沒有子女，經過這麼久才生下兒子，應該給他取個名字，讓他享受五欲之樂。』 『當時，國王召集所有能看相的大臣，告訴他們說：『我今天生了這個兒子，你們各自給他取個名字。』當時，大臣們聽了國王的命令，就對國王說：『這個太子非常奇妙，端正無比，面色如桃花，必定有強大的力量，現在應該給他取名為大力。』
At that time, the World Honored One saw Angulimala from afar, his head wounded and bleeding, his clothes stained with blood. Seeing this, he said, 'You must endure this now. The reason is that this sin should be endured for countless eons.' Then, Angulimala came to the World Honored One, bowed his head to the ground at his feet, and sat to one side. There, in front of the Tathagata, Angulimala spoke this verse: 'Firmly listen to the Dharma, firmly practice the Buddha's teachings, firmly befriend good companions, and you will reach the place of extinction. I was originally a great thief, named Angulimala, overwhelmed by the torrent of evil deeds, but I was rescued by the Honored One. Now I observe my own karma, and I should also observe the root of the Dharma. Now I have attained the three insights and accomplished the Buddha's work. I was originally named 'Harmless,' but I killed countless beings. Now I am named 'Truthful,' and I do not harm any living thing. Even if body, speech, and mind have no intention to harm, this is true harmlessness, let alone the arising of harmful thoughts? Archers can adjust the bow, water workers can adjust the water, skilled craftsmen can adjust the wood, and the wise can adjust themselves. Some are subdued by whips and rods, some by words, but I did not use weapons. Now I have subdued myself. If a person has done wrong before, but stops and does not repeat it, this illuminates the world like the moon appearing after the clouds have dispersed. This illuminates the world like the sun appearing after the clouds have dispersed. Monks, whether old, young, or middle-aged, practicing the Buddha's teachings, illuminate the world like the moon appearing after the clouds have dispersed. Monks, whether old, young, or middle-aged, those who practice the Buddha's teachings, illuminate this world like the sun appearing after the clouds have dispersed. Now I experience little pain, and I am content with my food. I have escaped all suffering, and the past causes have ended. I no longer fear death, nor do I crave life. Now I am just waiting for the right time, joyful and undisturbed.' At that time, the Tathagata approved of what Angulimala had said. When Angulimala saw that the Tathagata had approved, he rose from his seat, bowed at the feet of the World Honored One, and then withdrew and left. Then, the monks asked the World Honored One, 'What merits did Angulimala perform in the past that he is so intelligent and wise today, with such a handsome appearance, rare in the world? What evil deeds did he commit that he has killed countless beings in this life? And what merits did he perform that he has met the Tathagata today and attained the path of Arhatship?' Then, the World Honored One told the monks, 'Long ago, in the past, during this Bhadrakalpa, there was a Buddha named Kashyapa Tathagata, the Truly Enlightened One, who appeared in the world. After Kashyapa Tathagata passed away, there was a king named Great Fruit, who ruled the kingdom and governed Jambudvipa. At that time, this king had 84,000 palace women, but none of them had children. At that time, King Great Fruit prayed to all the tree gods, mountain gods, sun, moon, and stars, everywhere, seeking children. Then, the king's first wife became pregnant, and after eight or nine months, she gave birth to a boy, with a handsome appearance, rare in the world. At that time, the king thought, 'I originally had no children, and after so long, I have now had a son. I should give him a name and let him enjoy the pleasures of the five desires.' 'At that time, the king summoned all the ministers who could read faces and told them, 'I have given birth to this son today, and each of you should give him a name.' When the ministers heard the king's command, they said to the king, 'This prince is extremely wonderful, incomparably handsome, with a face like a peach blossom, and he will surely have great power. Now we should give him the name Great Strength.'
。』是時，相師與太子立字已，各從座起而去。
「是時，國王愛慜此太子，未曾去目前。是時，太子年向八歲，將諸臣佐往父所，朝賀問訊。父王復作是念：『今此太子極自奇特。』即告之曰：『吾今與汝取婦何如乎？』太子白王：『子今年幼何須娉娶？』是時，父王權停不與取婦。復經二十歲，王復告曰：『吾欲與汝取婦。』太子白王：『不須取婦。』是時，父王告群臣人民曰：『我本無兒息，經歷久遠，方生一子，今不肯取婦，清凈無瑕。』爾時，王太子轉字名曰清凈。
「是時，清凈大子年向三十，王復敕群臣曰：『吾今年已衰微，更無兒息；今唯有清凈太子，今王高位應授與太子。然太子不樂五欲之中，當云何理國事？』群臣報曰：『當爲方便，使樂五欲。』是時，父王即椎鐘鳴鼓，敕國中人：『其能使清凈太子樂五欲者，吾當賜與千金及諸寶物。』
「爾時，有女人名曰淫種，盡明六十四變。彼女人聞王有教令：『其能使王太子習五欲者，當賜與金千斤及諸寶物。』即往至父王所，而告之曰：『見與千金及諸寶物，能使王太子習於五欲。』父王報曰：『審能爾者，當重相賜，不負言信。』時淫女白王：『太子為寢宿何處？』王報曰：『在東堂上，無有女人，唯有一男兒，在彼侍衛。』女人白曰：『惟愿大王敕內宮中，勿見限遮，隨意出入！』
「是時，淫女即其夜鼓二時，在太子門側，佯舉聲哭。是時，太子聞女人哭聲，便敕侍人曰：『此是何人於斯而哭？』侍人報曰：『此是女人在門側哭。』太子告曰：『汝速往問所由哭耶？』時，彼侍臣往而問之所由哭耶？淫女報曰：『夫主見棄，是故哭耳。』侍臣還白太子：『此女人為夫主所棄，又畏盜賊，是故哭耳。』太子告曰：『將此女人著象廄中。』到彼復哭；復將至馬廄中，復哭。太子復語侍臣：『將來在此。』即將入堂，復于中哭。太子躬自問曰：『何為復哭？』淫女報曰：『太子！女人單弱極懷恐怖，是故哭耳。』太子告曰：『上吾床上，可得無畏。』時，女人默然不語，亦復不哭。是時，女人即脫衣裳，前捉太子手，舉著己胸上，即時驚覺，漸漸起欲想，以起欲心，便身就之。
「是時，清凈太子明日清旦，往父王所
現代漢語譯本：當時，相士和太子已經完成了立字儀式，各自從座位上起身離開了。 當時，國王非常疼愛這個太子，一直沒有讓他離開自己的視線。當時，太子大約八歲，他帶領著大臣們去見父王，向他朝賀問安。父王又在心中想：『這個太子真是非常特別。』於是就告訴太子說：『我現在給你娶妻怎麼樣？』太子對父王說：『我今年還小，何必急著娶妻呢？』當時，父王就暫時停止了為太子娶妻的打算。過了二十年，父王又告訴太子說：『我想給你娶妻。』太子對父王說：『不需要娶妻。』當時，父王告訴群臣和百姓說：『我本來沒有兒子，經歷了很久才生了一個兒子，現在他不肯娶妻，清凈無瑕。』那時，王太子改名為清凈。 當時，清凈太子大約三十歲，父王又命令群臣說：『我今年已經衰老，再也沒有其他兒子了；現在只有清凈太子，現在王位應該傳給太子。然而太子不喜歡五欲，應該如何治理國家呢？』群臣回答說：『應當想辦法，讓他喜歡五欲。』當時，父王就敲鐘擊鼓，命令國內的人：『誰能讓清凈太子喜歡五欲，我就賞賜他千金和各種寶物。』 當時，有一個女人名叫淫種，精通六十四種變化。這個女人聽說國王有命令：『誰能讓王太子學習五欲，就賞賜他千斤黃金和各種寶物。』就前往父王那裡，告訴他說：『給我千金和各種寶物，我能讓王太子學習五欲。』父王回答說：『如果真的能做到，我會重重賞賜你，絕不食言。』淫種問國王：『太子在哪裡睡覺？』國王回答說：『在東堂上，沒有女人，只有一個男童在那裡侍衛。』女人說：『希望大王命令後宮，不要限制阻攔，讓我隨意出入！』 當時，淫種就在那天晚上二更時分，在太子門邊，假裝哭泣。當時，太子聽到女人的哭聲，就命令侍從說：『這是什麼人在那裡哭？』侍從回答說：『這是一個女人在門邊哭。』太子說：『你快去問她為什麼哭？』當時，那個侍臣前去問她為什麼哭？淫種回答說：『被丈夫拋棄了，所以哭。』侍臣回來告訴太子：『這個女人被丈夫拋棄了，又害怕盜賊，所以哭。』太子說：『把這個女人安置在象廄中。』到了那裡又哭；又把她安置在馬廄中，又哭。太子又對侍臣說：『把她帶到這裡來。』就帶進了大堂，又在裡面哭。太子親自問她說：『為什麼又哭？』淫種回答說：『太子！女人孤單弱小，非常害怕，所以哭。』太子說：『到我的床上，就可以不害怕了。』當時，女人沉默不語，也不再哭。當時，女人就脫下衣服，上前抓住太子的手，放在自己的胸上，太子立刻驚醒，漸漸產生了慾望，因為產生了慾望，就和她發生了關係。 當時，清凈太子第二天清晨，前往父王那裡。
English version: At that time, the fortune-teller and the crown prince had completed the ceremony of establishing the name, and each rose from their seats and left. At that time, the king loved this crown prince very much and had never let him out of his sight. At that time, the crown prince was about eight years old, and he led the ministers to see his father, the king, to pay homage and greetings. The father, the king, thought in his heart again: 'This crown prince is truly very special.' So he told the crown prince, 'How about I get you a wife now?' The crown prince said to his father, the king, 'I am still young this year, why rush to get married?' At that time, the father, the king, temporarily stopped the plan to get a wife for the crown prince. After twenty years, the father, the king, told the crown prince again, 'I want to get you a wife.' The crown prince said to his father, the king, 'There is no need to get a wife.' At that time, the father, the king, told the ministers and the people, 'I originally had no son, and after a long time, I had a son. Now he refuses to get a wife, he is pure and flawless.' At that time, the crown prince changed his name to Pure. At that time, the Pure Crown Prince was about thirty years old, and the father, the king, ordered the ministers again, 'I am old this year, and I have no other sons; now there is only the Pure Crown Prince, and now the throne should be passed on to the crown prince. However, the crown prince does not like the five desires, how should he govern the country?' The ministers replied, 'We should find a way to make him like the five desires.' At that time, the father, the king, rang the bell and beat the drum, ordering the people in the country, 'Whoever can make the Pure Crown Prince like the five desires, I will reward him with a thousand gold and various treasures.' At that time, there was a woman named Lustful Seed, who was proficient in sixty-four transformations. This woman heard that the king had an order: 'Whoever can make the crown prince learn the five desires, I will reward him with a thousand pounds of gold and various treasures.' She went to the father, the king, and told him, 'Give me a thousand gold and various treasures, and I can make the crown prince learn the five desires.' The father, the king, replied, 'If you can really do it, I will reward you heavily, and I will never break my promise.' Lustful Seed asked the king, 'Where does the crown prince sleep?' The king replied, 'In the East Hall, there are no women, only a boy is there to guard him.' The woman said, 'I hope the king orders the harem not to restrict or hinder me, and let me come and go as I please!' At that time, Lustful Seed, at the second watch of the night, was at the side of the crown prince's door, pretending to cry. At that time, the crown prince heard the woman's crying, and ordered the attendant, 'Who is crying there?' The attendant replied, 'It is a woman crying by the door.' The crown prince said, 'Go quickly and ask her why she is crying?' At that time, the attendant went to ask her why she was crying? Lustful Seed replied, 'I was abandoned by my husband, so I am crying.' The attendant returned and told the crown prince, 'This woman was abandoned by her husband and is also afraid of thieves, so she is crying.' The crown prince said, 'Place this woman in the elephant stable.' When she got there, she cried again; then she was placed in the horse stable, and she cried again. The crown prince said to the attendant again, 'Bring her here.' She was brought into the hall, and she cried inside. The crown prince personally asked her, 'Why are you crying again?' Lustful Seed replied, 'Crown Prince! A woman is alone and weak, and very afraid, so I am crying.' The crown prince said, 'Get on my bed, and you will not be afraid.' At that time, the woman was silent and did not cry again. At that time, the woman took off her clothes, stepped forward and grabbed the crown prince's hand, and placed it on her chest. The crown prince immediately woke up, and gradually developed desire. Because he had desire, he had relations with her. At that time, the Pure Crown Prince went to see his father, the king, the next morning.
。是時，父王遙見太子顏色，殊于常日，見已，便作是說：『汝今所欲者，事果乎？』太子報曰：『如大王所言。』是時，父王歡喜踴躍，不能自勝，並作是說：『欲求何愿，吾當與之。』太子報曰：『所賜愿者，勿復中悔，當求其愿。』時王報曰：『如汝所言，終不中悔，欲求何愿？』太子白王：『大王！今日統領閻浮提內，皆悉自由；閻浮提里內諸未嫁女者，先適我家，然後使嫁。』是時王曰：『隨汝所言。』王即敕國內人民之類曰：『諸有女未出門者，先使詣清凈太子，然後嫁之。』
「爾時，彼城中有女名須蠻，次應至王所。是時，須蠻長者女露形裸跣在眾人中行，亦無羞恥。眾人見已，各相對談：『此是長者女，名稱遠聞。云何露形在人中行？如驢何異？』女報眾人曰：『我非為驢，汝等眾人斯是驢耳。汝等頗見女人還見女人有相恥乎？城中生類儘是女人，唯有清凈太子是男子矣！若我至清凈太子門者，當著衣裳。』是時，城中人民自相謂言：『此女所說誠入我意，我等實是女，非男也。唯有清凈太子乃是男也。我等今日當行男子之法。』
「是時，城中人民各辦戰具，著鎧持杖，往至父王所，白父王曰：『欲求二愿，唯見聽許。』王報之曰：『何等二愿？』人民白王：『王欲存者當殺清凈太子；子欲存者今當殺王。我等不堪任承事清凈太子辱國常法。』
「是時，父王便說此偈：
「為家忘一人， 為村忘一家， 為國忘一村， 為身忘世間。
「是時，父王說此偈已，告人民曰：『今正是時，隨汝等意。』是時，諸人將清凈太子取兩手縛之，將詣城外，各相謂言：『我等咸共以瓦石打殺，何須一人殺乎？』
「是時，清凈太子臨欲死時，而作是說：『又作誓願，諸人民取吾抂殺，然父王自與我願，我今受死亦不敢辭。使我將來之世，當報此怨。又使值真人羅漢，速得解脫。』是時，人民取太子殺已，各自散去。
「諸比丘！莫作是觀，爾時大果王者，豈異人乎？今鴦掘魔師是也。爾時淫女者，今師婦是也。爾時人民者，今八萬人民死者是也。爾時清凈太子，今鴦掘魔比丘是也。臨欲死時作是誓願，今還報怨無免手者。緣此因緣，殺害無限，後作誓願，愿欲值佛，今得解脫，成阿羅漢。此是其義，當念奉行
現代漢語譯本：當時，父王遠遠看到太子的臉色，與平常不同，看到后，便這樣說：『你現在想要的東西，事情成功了嗎？』太子回答說：『正如大王所說。』當時，父王歡喜雀躍，不能自已，並這樣說：『想要什麼願望，我都會給你。』太子回答說：『所賜的願望，不要反悔，應當實現那個願望。』當時，國王回答說：『正如你所說，絕不反悔，想要什麼願望？』太子對國王說：『大王！今日統領閻浮提內，都完全自由；閻浮提里所有未出嫁的女子，先嫁到我家，然後才允許出嫁。』當時，國王說：『隨你所說。』國王立即敕令國內人民說：『所有有女兒未出嫁的，先送到清凈太子那裡，然後才允許出嫁。』 那時，城中有一個女子名叫須蠻，輪到她去見國王。當時，須蠻長者的女兒赤身裸體地在眾人中行走，也沒有羞恥之心。眾人看到后，互相議論說：『這是長者的女兒，名聲遠揚。怎麼赤身裸體地在人群中行走？和驢有什麼區別？』女子回答眾人說：『我不是驢，你們這些人才是驢。你們可曾見過女人看女人會感到羞恥嗎？城中所有生物都是女人，只有清凈太子是男子！如果我到了清凈太子的門前，就會穿上衣服。』當時，城中的人民互相說道：『這個女子說的話確實有道理，我們確實是女人，不是男人。只有清凈太子才是男人。我們今天應當行使男人的權利。』 當時，城中的人民各自準備好戰鬥的工具，穿上鎧甲，拿著武器，來到父王那裡，對父王說：『想要兩個願望，希望您能允許。』國王回答說：『是什麼兩個願望？』人民對國王說：『國王想要活命就應當殺死清凈太子；兒子想要活命就應當殺死國王。我們不能忍受侍奉清凈太子，讓他侮辱國家的常法。』 當時，父王便說了這首偈語： 『爲了家捨棄一個人，爲了村舍棄一家，爲了國捨棄一村，爲了自身捨棄世間。』 當時，父王說完這首偈語后，告訴人民說：『現在正是時候，隨你們的意願。』當時，眾人將清凈太子抓住，用雙手捆綁起來，帶到城外，互相說道：『我們一起用瓦片和石頭打死他，何必一個人殺呢？』 當時，清凈太子臨死的時候，這樣說道：『我又發誓愿，這些人抓我枉殺，然而父王自己答應了我的願望，我今天受死也不敢推辭。使我將來世，應當報此仇怨。又使我遇到真人羅漢，迅速得到解脫。』當時，人民將太子殺死後，各自散去。 各位比丘！不要這樣認為，當時的大果國王，難道是別人嗎？就是現在的鴦掘魔師。當時的**，就是現在的師婦。當時的人民，就是現在八萬死去的人民。當時的清凈太子，就是現在的鴦掘魔比丘。臨死的時候發下誓願，現在還報仇怨，沒有逃脫的。因為這個因緣，殺害了無數的人，後來發誓愿，希望遇到佛陀，現在得到解脫，成為阿羅漢。這就是其中的含義，應當銘記奉行。
English version: At that time, the father king, seeing the prince's countenance from afar, which was different from usual, upon seeing it, then spoke thus: 'What you desire now, has the matter succeeded?' The prince replied: 'As the great king has said.' At that time, the father king was overjoyed, unable to contain himself, and spoke thus: 'What wish do you seek, I shall grant it.' The prince replied: 'The wish that is granted, do not go back on it, you should fulfill that wish.' At that time, the king replied: 'As you have said, I shall never go back on it, what wish do you seek?' The prince said to the king: 'Great king! Today, within the Jambudvipa under your rule, all are completely free; all unmarried women within Jambudvipa, shall first marry into my household, and then be allowed to marry out.' At that time, the king said: 'As you have said.' The king immediately ordered the people of the country, saying: 'All those who have daughters not yet married, shall first send them to the pure prince, and then be allowed to marry out.' At that time, in that city, there was a woman named Sumana, who was next in line to go to the king. At that time, Sumana, the daughter of the elder, walked naked and barefoot among the crowd, without any sense of shame. When the crowd saw this, they discussed among themselves: 'This is the daughter of the elder, whose name is widely known. How can she walk naked among the people? How is she different from a donkey?' The woman replied to the crowd: 'I am not a donkey, you people are the donkeys. Have you ever seen a woman feel shame when seeing another woman? All living beings in the city are women, only the pure prince is a man! If I reach the gate of the pure prince, I will put on clothes.' At that time, the people of the city said to each other: 'What this woman says is indeed reasonable, we are indeed women, not men. Only the pure prince is a man. Today, we should exercise the rights of men.' At that time, the people of the city each prepared their battle gear, put on armor, and holding weapons, went to the father king, and said to the father king: 'We seek two wishes, we hope you will allow them.' The king replied: 'What are the two wishes?' The people said to the king: 'If the king wishes to live, he should kill the pure prince; if the son wishes to live, he should kill the king. We cannot bear to serve the pure prince, allowing him to insult the country's customs.' At that time, the father king then spoke this verse: 'For the sake of the family, forget one person, for the sake of the village, forget one family, for the sake of the country, forget one village, for the sake of oneself, forget the world.' At that time, after the father king finished speaking this verse, he told the people: 'Now is the right time, as you wish.' At that time, the people seized the pure prince, bound him with both hands, and took him outside the city, saying to each other: 'Let us all together kill him with tiles and stones, why should one person kill him?' At that time, as the pure prince was about to die, he spoke thus: 'I make another vow, that these people seize me and kill me unjustly, yet the father king himself agreed to my wish, I dare not refuse to die today. May it be that in my future life, I shall repay this grievance. And may I meet a true Arhat, and quickly attain liberation.' At that time, the people killed the prince, and then dispersed. Monks! Do not think that the great fruit king of that time was someone else? He is the current Angulimala master. The ** of that time is the current master's wife. The people of that time are the current eighty thousand people who died. The pure prince of that time is the current Angulimala monk. At the time of his death, he made a vow, and now he is repaying the grievance, with no escape. Because of this cause and condition, countless people were killed, and later he made a vow, hoping to meet the Buddha, and now he has attained liberation, becoming an Arhat. This is the meaning of it, you should remember and practice it.
。」
爾時，世尊告諸比丘：「我弟子中，第一聰明捷疾智者，所謂鴦掘魔比丘是也。」
增壹阿含經卷第三十二
東晉罽賓三藏瞿曇僧伽提婆譯力品第三十八之二
一時，佛在羅閱城耆阇崛山中，與大比丘眾五百人俱。
爾時，世尊告諸比丘：「汝等見此靈鷲山乎？」
諸比丘對曰：「唯然，見之。」
「卿等當知，過去久遠世時，此山更有異名。汝等復見此廣普山乎？」
「汝等當知，過去久遠，此山更有異名，不與今同。汝等見白善山乎？」
「過去久遠，此山更有異名，不與今同。汝等頗見此負重山乎？」
「汝等頗見此仙人掘山乎？」
「此山過去久遠，亦同此名，更無異名。所以然者，此仙人山，恒有神通菩薩、得道羅漢、諸仙人所居之處；又辟支佛亦在中游戲。我今當說辟支佛名號，汝等諦聽！善思念之！有辟支佛，名阿利吒、婆利吒，審諦重辟支佛、善觀辟支佛、究竟辟支佛、聰明辟支佛、無垢辟支佛、帝奢念觀辟支佛，無滅、無形、勝、最勝、極大、極雷電光明辟支佛。此，比丘！諸辟支佛若如來不出世時，爾時此山中有此五百辟支佛，居此仙人山中。如來在兜術天上欲來生時，凈居天子自來在此，相告：『普敕世間，當凈佛土，卻後二歲，如來當出現於世。』
「是諸辟支佛聞天人語已，皆騰在虛空，而說此偈：
「『諸佛未出時， 此處賢聖居， 自悟辟支佛， 恒居此山中。 此名仙人山， 辟支佛所居， 仙人及羅漢， 終無空缺時。』
「是時，諸辟支佛即于空中燒身取般涅槃。所以然者，世無二佛之號，故取滅度耳。一商客中終無二導師，一國之中亦無二王，一佛境界無二尊號。所以然者，過去久遠，此羅閱城中有王名喜益，彼恒念地獄苦痛，亦念餓鬼、畜生之痛。爾時，彼王便作是念：『我今恒憶地獄、畜生、餓鬼之苦痛，我今不宜更入此三惡道中。今宜盡舍國王正位、妻子、僕從，以信堅固，出家學道。』
「爾時，大王喜益，厭此酸苦，即舍王位，剃除鬚髮，著三法衣，出家學道，在空閑之處，而自克已，觀五盛陰，觀了無常。所謂此色，此色習，此色盡，痛、想、行、識，亦復如是，皆悉無常
現代漢語譯本： 那時，世尊告訴眾比丘：『我的弟子中，第一聰明、反應敏捷、智慧超群的，就是鴦掘魔比丘。』
增壹阿含經卷第三十二 東晉罽賓三藏瞿曇僧伽提婆譯力品第三十八之二
一時，佛陀在羅閱城耆阇崛山中，與五百位大比丘一同居住。
那時，世尊告訴眾比丘：『你們看見這靈鷲山了嗎？』
眾比丘回答說：『是的，我們看見了。』
『你們應當知道，在過去很久遠的時代，這座山還有其他的名字。你們又看見這座廣普山了嗎？』
『你們應當知道，在過去很久遠的時代，這座山還有其他的名字，和現在的不一樣。你們看見白善山了嗎？』
『在過去很久遠的時代，這座山還有其他的名字，和現在的不一樣。你們看見這座負重山了嗎？』
『你們看見這座仙人掘山了嗎？』
『這座山在過去很久遠的時代，也叫這個名字，沒有其他的名字。之所以這樣，是因為這座仙人山，一直是具有神通的菩薩、得道的羅漢、各位仙人居住的地方；而且辟支佛也在這裡遊樂。我現在要說辟支佛的名號，你們仔細聽！好好思考！有辟支佛，名叫阿利吒、婆利吒，審諦重辟支佛、善觀辟支佛、究竟辟支佛、聰明辟支佛、無垢辟支佛、帝奢念觀辟支佛，無滅、無形、勝、最勝、極大、極雷電光明辟支佛。各位比丘！當如來沒有出世的時候，這座山中有這五百位辟支佛，居住在這仙人山中。當如來在兜率天上將要降生時，凈居天子親自來到這裡，互相告知：『普遍告知世間，應當凈化佛土，兩年之後，如來將要出現在世間。』
『這些辟支佛聽到天人的話后，都騰空而起，說了這首偈：』
『諸佛未出世時， 此處賢聖居住， 自悟的辟支佛， 恒常居住此山中。 此名仙人山， 辟支佛所居住， 仙人及羅漢， 終無空缺時。』
『這時，這些辟支佛就在空中燒身，進入涅槃。之所以這樣，是因為世間沒有兩位佛的稱號，所以他們才取滅度。一個商隊中終究不會有兩位導師，一個國家中也不會有兩位國王，一個佛的境界中不會有兩位尊號。之所以這樣，是因為在過去很久遠的時代，這座羅閱城中有一位國王名叫喜益，他常常想到地獄的苦痛，也想到餓鬼、畜生的痛苦。那時，這位國王就想：『我現在常常想到地獄、畜生、餓鬼的苦痛，我不應該再進入這三惡道中。現在應該捨棄國王的地位、妻子、僕從，以堅定的信念，出家學道。』
『那時，大王喜益，厭惡這酸苦，就捨棄了王位，剃除鬚髮，穿上三法衣，出家學道，在空閑的地方，自我約束，觀察五蘊，觀察到無常。所謂這個色，這個色的習，這個色的滅盡，痛、想、行、識，也是這樣，都是無常的。』
English version: At that time, the World Honored One told the monks, 'Among my disciples, the foremost in intelligence, quickness of mind, and wisdom is the monk Angulimala.'
Ekottara Agama Sutra, Volume 32 Translated by the Tripiṭaka Master Gautama Saṃghadeva of Kipin during the Eastern Jin Dynasty, Chapter 38, Part 2 on the Power of Effort
At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in Rājagṛha, together with a large assembly of five hundred monks.
At that time, the World Honored One said to the monks, 'Do you see this Vulture Peak?'
The monks replied, 'Yes, we see it.'
'You should know that in the distant past, this mountain had other names. Do you also see this Mountain of Vast Extent?'
'You should know that in the distant past, this mountain had other names, different from what it is called now. Do you see the White Good Mountain?'
'In the distant past, this mountain had other names, different from what it is called now. Do you see this Mountain of Heavy Burden?'
'Do you see this Mountain Dug by the Immortals?'
'This mountain, in the distant past, also had this name, and no other. The reason is that this Mountain of the Immortals has always been a place where Bodhisattvas with supernatural powers, Arhats who have attained enlightenment, and various immortals reside; and Pratyekabuddhas also play here. Now I will speak of the names of the Pratyekabuddhas, listen carefully! Think well about them! There were Pratyekabuddhas named Aritha, Bharitha, the Pratyekabuddha of Careful Consideration, the Pratyekabuddha of Good Observation, the Pratyekabuddha of Ultimate Attainment, the Pratyekabuddha of Intelligence, the Pratyekabuddha of Purity, the Pratyekabuddha of Imperial Thought, the Pratyekabuddha of No Extinction, the Pratyekabuddha of No Form, the Pratyekabuddha of Victory, the Pratyekabuddha of Supreme Victory, the Pratyekabuddha of Greatness, and the Pratyekabuddha of Great Lightning Radiance. Monks! When the Tathagata does not appear in the world, there are these five hundred Pratyekabuddhas on this mountain, dwelling on this Mountain of the Immortals. When the Tathagata is in the Tushita Heaven and is about to be born, the Pure Abode Devas come here themselves and announce to each other, 'Proclaim to the world that the Buddha-land should be purified. In two years, the Tathagata will appear in the world.'
'When these Pratyekabuddhas heard the words of the Devas, they all rose into the sky and spoke this verse:'
'When the Buddhas have not appeared, The virtuous ones dwell here, The Pratyekabuddhas who awaken themselves, Constantly dwell on this mountain. This is called the Mountain of the Immortals, Where the Pratyekabuddhas dwell, Immortals and Arhats, Never absent from this place.'
'At that time, these Pratyekabuddhas immolated their bodies in the sky and entered Parinirvana. The reason is that there are not two Buddhas in the world, so they took extinction. In a caravan, there are never two guides, in a country, there are never two kings, and in the realm of a Buddha, there are never two honored ones. The reason is that in the distant past, in this city of Rajagriha, there was a king named Joyful Benefit, who constantly thought of the suffering of hell, and also of the suffering of hungry ghosts and animals. At that time, the king thought, 'I constantly remember the suffering of hell, animals, and hungry ghosts, and I should not enter these three evil paths again. Now I should give up the position of king, my wife, and my servants, and with firm faith, leave home to study the Way.'
'At that time, King Joyful Benefit, weary of this bitterness, gave up his throne, shaved his head and beard, put on the three Dharma robes, left home to study the Way, and in a secluded place, disciplined himself, observed the five aggregates, and observed impermanence. That is, this form, the arising of this form, the cessation of this form, and feeling, perception, mental formations, and consciousness are also like this, all are impermanent.'
。當觀此五盛陰時，諸可習法，儘是滅法；觀此法已，然後成辟支佛道。
「是時，喜益辟支佛已成道果，便說此偈：
「『我憶地獄苦， 畜生五道中， 舍之今學道， 獨逝而無憂。』
「是時，此辟支佛在彼仙人山中。比丘當知，以此方便，知此山中恒有神通菩薩、得道真人、學仙道者而居其中，是故名曰仙人之山，更無異名。若如來不出現於世時，此仙人山中諸天恒來恭敬。所以然者，斯山中純是真人，無有雜錯者。若彌勒佛降神世時，此諸山名各各別異，此仙人山更無異名。此賢劫之中，此山名亦不異。汝等，比丘！當親近此山，承事恭敬，便當增益諸功德。如是，比丘！當作是學。」
爾時，世尊告諸比丘：「汝等專念而自修己。云何當專念？於是，比丘！可行知行，舉動、進止、屈申、俯仰、著衣法則、睡眠、覺寤、或語、或默，皆悉知時。若複比丘心意專正，彼比丘欲漏未生便不生，已生便滅之；未生有漏使不生，已生令滅之；未生無明漏使不生，已生令滅之。若專念分別六入，終不墮惡道。
「云何六入為惡道？眼觀此色，若好、若丑，見好則喜，見惡不喜；若耳聞聲，若好、若丑，聞好則喜，聞不好則不喜；鼻、口、身、意，亦復如是。猶如有六種之蟲，性行各異，所行不同。若有人取繩纏縛之，取狗、野狐、獼猴、鳣魚、蚖蛇、飛鳥，皆悉縛之，共系一處而放之。爾時，六種之蟲各有性行。爾時，狗意中欲赴趣村中；野狐意中欲趣赴塳間；鳣魚意中欲趣水中；獼猴意中欲向山林之間；毒蛇意中欲入穴中；飛鳥意中欲飛在空。爾時，六種之蟲各各有性行而不共同。
「設復有人取此六種之蟲，繫著一處，而不得東、西、南、北。是時，六種之蟲雖復動轉，亦不離故處。此內六情亦復如是，各各有所主，其事不同，所觀別異，若好、若丑。
「爾時，比丘系此六情而著一處。是故，諸比丘！當念專精，意不錯亂，是時弊魔波旬終不得其便，諸善功德皆悉成就。如是，諸比丘！當念具足眼根，便得二果，于現法中得阿那含果，若得阿羅漢果。如是，諸比丘！當作是學。」
一時，佛在波羅㮈鹿野園中，與大比丘眾五百人俱
現代漢語譯本：當觀察這五蘊時，所有可以修習的法，都是滅法；觀察這些法之後，然後成就辟支佛道。 現代漢語譯本：『這時，喜益辟支佛已經成就道果，便說了這首偈：』 現代漢語譯本：『我憶起地獄的苦難，以及畜生五道中的苦，捨棄這些，現在學習佛道，獨自離去而沒有憂愁。』 現代漢語譯本：『這時，這位辟支佛在那仙人山中。比丘們應當知道，通過這種方式，可以知道這座山中經常有神通的菩薩、得道的真人、以及修習仙道的人居住其中，因此名為仙人之山，沒有其他名稱。如果如來沒有出現在世間，這座仙人山中的諸天會經常前來恭敬。之所以這樣，是因為這座山中純粹是真人，沒有雜亂的人。如果彌勒佛降臨世間，這些山的名字會各有不同，而這座仙人山不會有其他名稱。在這個賢劫之中，這座山的名字也不會改變。你們這些比丘！應當親近這座山，承事恭敬，便會增長各種功德。就這樣，比丘們！應當這樣學習。』 現代漢語譯本：那時，世尊告訴眾比丘：『你們應當專心念誦，自我修行。如何才能專心念誦呢？比丘們！在行走、站立、舉動、進退、屈伸、俯仰、穿衣法則、睡眠、覺醒、說話或沉默時，都要清楚地知道時間。如果比丘心意專一，那麼他未生的欲漏就不會產生，已生的欲漏就會滅除；未生的有漏使之不生，已生的令其滅除；未生的無明漏使之不生，已生的令其滅除。如果專心分別六入，最終不會墮入惡道。』 現代漢語譯本：『什麼是六入導致惡道呢？眼睛看到顏色，無論是好是壞，看到好的就喜歡，看到壞的就不喜歡；耳朵聽到聲音，無論是好是壞，聽到好的就喜歡，聽到不好的就不喜歡；鼻子、口、身、意也是如此。就像有六種蟲子，習性各異，行為不同。如果有人用繩子把它們纏在一起，把狗、野狐、獼猴、鳣魚、毒蛇、飛鳥都綁在一起，然後放開。這時，六種蟲子各有自己的習性。這時，狗想跑到村子裡去；野狐想跑到墳地裡去；鳣魚想跑到水裡去；獼猴想跑到山林里去；毒蛇想鉆到洞里去；飛鳥想飛到空中。這時，六種蟲子各有自己的習性，互不相同。』 現代漢語譯本：『如果有人把這六種蟲子綁在一起，使它們不能向東、西、南、北移動。這時，六種蟲子即使動來動去，也離不開原來的地方。這內在的六情也是如此，各有自己的主導，它們的事情不同，所觀察的事物也不同，無論是好是壞。』 現代漢語譯本：『這時，比丘把這六情繫在一起，放在一處。因此，比丘們！應當專心念誦，意念不亂，這時魔王波旬就無法得逞，各種善功德都會成就。就這樣，比丘們！應當唸誦具足眼根，便能得到兩種果報，在現世中得到阿那含果，或者得到阿羅漢果。就這樣，比丘們！應當這樣學習。』 現代漢語譯本：一時，佛陀在波羅奈的鹿野苑中，與五百位大比丘在一起。
English version: When observing these five aggregates, all the dharmas that can be practiced are the dharmas of cessation; having observed these dharmas, one then achieves the Pratyekabuddha path. English version: 'At that time, the Pratyekabuddha, named Joyful Increase, having already attained the fruit of the path, then spoke this verse:' English version: 'I remember the suffering of hell, and the suffering in the five paths of animals, having abandoned these, I now study the Buddha's path, departing alone without sorrow.' English version: 'At that time, this Pratyekabuddha was in that Mountain of Immortals. Monks, you should know that, through this means, it can be known that in this mountain there are often Bodhisattvas with supernatural powers, realized beings, and those who practice the path of immortals dwelling within it, therefore it is called the Mountain of Immortals, and has no other name. If the Tathagata does not appear in the world, the devas in this Mountain of Immortals will often come to pay their respects. The reason for this is that this mountain is purely inhabited by realized beings, without any mixed company. If Maitreya Buddha descends into the world, the names of these mountains will each be different, but this Mountain of Immortals will have no other name. Within this Bhadrakalpa, the name of this mountain will also not change. You monks! Should draw near to this mountain, serve it with respect, and you will increase all merits. Thus, monks! You should learn in this way.' English version: At that time, the World Honored One told the monks: 'You should focus your minds and cultivate yourselves. How should you focus your minds? Monks! In walking, standing, moving, advancing, retreating, bending, stretching, in the rules of wearing clothes, sleeping, waking, speaking, or being silent, you should all be aware of the time. If a monk's mind is focused and correct, then the unarisen outflows of desire will not arise, and the arisen outflows will cease; the unarisen outflows of existence will not arise, and the arisen will cease; the unarisen outflows of ignorance will not arise, and the arisen will cease. If one focuses on distinguishing the six entrances, one will ultimately not fall into the evil paths.' English version: 'What are the six entrances that lead to evil paths? The eyes see colors, whether good or bad, if they see good they like it, if they see bad they dislike it; the ears hear sounds, whether good or bad, if they hear good they like it, if they hear bad they dislike it; the nose, mouth, body, and mind are also the same. It is like there are six kinds of insects, each with different natures and different behaviors. If someone takes a rope and binds them together, taking a dog, a wild fox, a monkey, a mudfish, a poisonous snake, and a bird, and binds them all together, then releases them. At this time, the six kinds of insects each have their own nature. At this time, the dog wants to go to the village; the wild fox wants to go to the graveyard; the mudfish wants to go to the water; the monkey wants to go to the forest; the poisonous snake wants to go into a hole; the bird wants to fly in the sky. At this time, the six kinds of insects each have their own nature and are not the same.' English version: 'If someone takes these six kinds of insects and ties them together in one place, so that they cannot move east, west, south, or north. At this time, even if the six kinds of insects move around, they cannot leave their original place. The inner six senses are also like this, each has its own master, their affairs are different, and what they observe is different, whether good or bad.' English version: 'At this time, the monk ties these six senses together and puts them in one place. Therefore, monks! You should focus your minds, and not let your thoughts be confused, at this time the evil Mara will not be able to take advantage, and all good merits will be achieved. Thus, monks! You should focus on perfecting the eye faculty, and you will obtain two fruits, in this present life you will obtain the Anagami fruit, or you will obtain the Arhat fruit. Thus, monks! You should learn in this way.' English version: At one time, the Buddha was in the Deer Park at Varanasi, together with a great assembly of five hundred monks.
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爾時，世尊告諸比丘：「當思惟無常想，廣佈無常想，以思惟無常想，廣佈無常想，便斷欲愛、色愛、無色愛，盡斷憍慢、無明。何以故？昔者過去久遠世時，有辟支佛名善目，顏貌端政，面如桃華色，視瞻審諦，口作優缽華香，身作栴檀香。
「是時，善目辟支佛到時，著衣持缽，入波羅㮈城乞食。漸漸至大長者家，在門外默然而立。是時，長者女遙見有道士在門外立，端政無雙，顏貌殊特，世之希有，口作優缽華香，體作栴檀香，便起欲心，向彼比丘所，便作是說：『汝今端政，面如桃華色，世之希有！我今雖處女人，亦復端政，可共合會。然我家中饒多珍寶，資財無量；然作沙門，甚為不易。』
「是時，辟支佛問曰：『大妹！今為染著何處？』
「長者女報曰：『我今正著眼色，又復口中作優缽華香，身作栴檀香。』
「是時，辟支佛舒左手，以右手挑眼著掌中，而告之曰：『所愛眼者，此之謂也。大妹！今日爲著何處？猶如癰瘡，無一可貪，然此眼中，亦漏不凈。大妹當知，眼如浮泡，亦不牢固，幻偽非真，誑惑世人；眼、耳、鼻、口、身、意皆不牢固，欺詐不真。口是唾器，出不凈之物；純含白骨，身為苦器，為磨滅之法，恒盛臭處，諸蟲所擾；亦如畫瓶，內盛不凈。大妹！今日爲著何處？是故，大妹！當專其心，思惟此法幻偽不真。如妹思惟眼、色無常，所有著欲之想自消滅。耳、鼻、口、身、意皆悉無常。思惟此已，所有欲意自當消除；思惟六入，便無慾想。』
「是時，長者女便懷恐懼，即前禮辟支佛足，白辟支佛言：『自今已去，改過修善，更不興欲想。唯愿受悔過，如是再三修行。』
「辟支佛報曰：『止！止！大妹！此非汝咎，是我宿罪，受此形故，使人見起欲情意。當熟觀眼，此眼非我，我亦非彼有；亦非我造，亦非彼為，乃從無有中而生，已有便自壞敗；亦非往世、今世、後世，皆由合會因緣。所謂合會因緣者，緣是有是，此起則起，此無則無，此滅則滅。眼、耳、鼻、口、身、意亦復如是，皆悉空寂。是故，大妹！莫著眼色，以不著色，便至安隱之處，無復情慾。如是，大妹！當作是學。』
「爾時，辟支佛與彼女人，說四非常之法已，升在虛空，現十八變，還歸所止
現代漢語譯本：
那時，世尊告訴眾比丘：『應當思維無常的觀念，廣泛傳播無常的觀念。通過思維無常的觀念，廣泛傳播無常的觀念，就能斷除對慾望的愛、對色相的愛、對無色相的愛，徹底斷除驕慢和無明。為什麼呢？過去很久遠的時代，有一位辟支佛名叫善目，容貌端正，面色如桃花般紅潤，目光審慎，口中散發著優缽羅花的香氣，身上散發著旃檀的香氣。
當時，善目辟支佛到了乞食的時間，穿上袈裟，拿著缽，進入波羅奈城乞食。他漸漸來到一位大長者的家，在門外默默地站著。當時，長者的女兒遠遠看見一位道士站在門外，容貌端正無雙，相貌特別，世間罕見，口中散發著優缽羅花的香氣，身上散發著旃檀的香氣，便產生了愛慕之心。她走向那位比丘，說道：『你容貌端正，面色如桃花般紅潤，世間罕見！我雖然是女子，也容貌端正，我們可以結合在一起。我家中有許多珍寶，財富無數；但是做沙門是很不容易的。』
當時，辟支佛問道：『大妹，你現在執著于什麼呢？』
長者的女兒回答說：『我現在執著於你的眼睛的顏色，還有你口中散發著優缽羅花的香氣，身上散發著旃檀的香氣。』
當時，辟支佛伸出左手，用右手把眼睛挖出來放在手掌中，告訴她說：『你所愛著的眼睛，就是這個樣子。大妹，你今天執著于什麼呢？它就像一個癰瘡，沒有一點值得貪戀的地方，而且這眼睛裡還漏出不乾淨的東西。大妹應當知道，眼睛就像水泡一樣，不牢固，虛幻不真實，迷惑世人；眼睛、耳朵、鼻子、嘴巴、身體、意念都不牢固，虛假不真實。嘴巴是唾液的容器，吐出不乾淨的東西；裡面全是白骨，身體是痛苦的容器，是會磨滅的，總是充滿臭味，被各種蟲子侵擾；也像一個畫上的瓶子，裡面裝著不乾淨的東西。大妹，你今天執著于什麼呢？所以，大妹，應當專心思考這個法是虛幻不真實的。如果你能思考眼睛和色相是無常的，所有執著慾望的想法就會自然消滅。耳朵、鼻子、嘴巴、身體、意念也都是無常的。思考這些之後，所有慾望的想法自然會消除；思考六根，就不會有慾望的想法。』
當時，長者的女兒感到恐懼，立刻上前禮拜辟支佛的腳，對辟支佛說：『從今以後，我將改過修善，不再產生慾望的想法。希望您接受我的懺悔。』她這樣再三地修行。
辟支佛回答說：『停止！停止！大妹！這不是你的過錯，這是我前世的罪過，因為我受了這樣的形體，才使人看到我而產生慾望。應當仔細觀察眼睛，這眼睛不是我，我也不是屬於它的；也不是我創造的，也不是它創造的，而是從無中生出來的，有了之後就會自己壞滅；也不是過去世、現在世、未來世的，都是由因緣和合而成的。所謂因緣和合，就是有緣則有，此起則起，此無則無，此滅則滅。眼睛、耳朵、鼻子、嘴巴、身體、意念也是如此，都是空寂的。所以，大妹，不要執著于眼睛的顏色，不執著於色相，就能到達安穩的地方，不再有情慾。大妹，應當這樣學習。』
當時，辟支佛為那位女子說了四種非常之法后，升到空中，顯現十八種變化，然後回到他所住的地方。 現代漢語譯本：
那時，世尊告訴眾比丘：『你們應當思維無常的觀念，廣泛傳播無常的觀念。通過思維無常的觀念，廣泛傳播無常的觀念，就能斷除對慾望的愛、對色相的愛、對無色相的愛，徹底斷除驕慢和無明。這是為什麼呢？在過去很久遠的時代，有一位辟支佛名叫善目，他容貌端正，面色紅潤如桃花，目光審慎，口中散發著優缽羅花的香氣，身上散發著旃檀的香氣。
當時，善目辟支佛到了乞食的時間，便穿上袈裟，拿著缽，進入波羅奈城乞食。他漸漸來到一位大長者的家，在門外靜靜地站著。當時，長者的女兒遠遠看見一位道士站在門外，容貌端正無雙，相貌非常特別，世間罕見，口中散發著優缽羅花的香氣，身上散發著旃檀的香氣，便心生愛慕。她走向那位比丘，說道：『您容貌端正，面色紅潤如桃花，世間罕見！我雖然是女子，也容貌端正，我們可以結合在一起。我家中有許多珍寶，財富無數；但是做沙門是很不容易的。』
當時，辟支佛問道：『大妹，你現在執著于什麼呢？』
長者的女兒回答說：『我現在執著于您的眼睛的顏色，還有您口中散發著優缽羅花的香氣，身上散發著旃檀的香氣。』
當時，辟支佛伸出左手，用右手把眼睛挖出來放在手掌中，告訴她說：『你所愛著的眼睛，就是這個樣子。大妹，你今天執著于什麼呢？它就像一個癰瘡，沒有一點值得貪戀的地方，而且這眼睛裡還漏出不乾淨的東西。大妹應當知道，眼睛就像水泡一樣，不牢固，虛幻不真實，迷惑世人；眼睛、耳朵、鼻子、嘴巴、身體、意念都不牢固，虛假不真實。嘴巴是唾液的容器，吐出不乾淨的東西；裡面全是白骨，身體是痛苦的容器，是會磨滅的，總是充滿臭味，被各種蟲子侵擾；也像一個畫上的瓶子，裡面裝著不乾淨的東西。大妹，你今天執著于什麼呢？所以，大妹，應當專心思考這個法是虛幻不真實的。如果你能思考眼睛和色相是無常的，所有執著慾望的想法就會自然消滅。耳朵、鼻子、嘴巴、身體、意念也都是無常的。思考這些之後，所有慾望的想法自然會消除；思考六根，就不會有慾望的想法。』
當時，長者的女兒感到恐懼，立刻上前禮拜辟支佛的腳，對辟支佛說：『從今以後，我將改過修善，不再產生慾望的想法。希望您接受我的懺悔。』她這樣再三地修行。
辟支佛回答說：『停止！停止！大妹！這不是你的過錯，這是我前世的罪過，因為我受了這樣的形體，才使人看到我而產生慾望。應當仔細觀察眼睛，這眼睛不是我，我也不是屬於它的；也不是我創造的，也不是它創造的，而是從無中生出來的，有了之後就會自己壞滅；也不是過去世、現在世、未來世的，都是由因緣和合而成的。所謂因緣和合，就是有緣則有，此起則起，此無則無，此滅則滅。眼睛、耳朵、鼻子、嘴巴、身體、意念也是如此，都是空寂的。所以，大妹，不要執著于眼睛的顏色，不執著於色相，就能到達安穩的地方，不再有情慾。大妹，應當這樣學習。』
當時，辟支佛為那位女子說了四種非常之法后，升到空中，顯現十八種變化，然後回到他所住的地方。
English version:
At that time, the World Honored One told the bhikkhus: 'You should contemplate the thought of impermanence, widely disseminate the thought of impermanence. By contemplating the thought of impermanence and widely disseminating the thought of impermanence, you will cut off the love of desire, the love of form, and the love of formlessness, and completely cut off arrogance and ignorance. Why is this so? In the distant past, there was a Pratyekabuddha named Good Eyes, whose appearance was dignified, his face was the color of a peach blossom, his gaze was discerning, his mouth emitted the fragrance of the utpala flower, and his body emitted the fragrance of sandalwood.
At that time, when it was time for Good Eyes Pratyekabuddha to beg for alms, he put on his robe, took his bowl, and entered the city of Varanasi to beg for food. He gradually came to the house of a great elder and stood silently outside the gate. At that time, the elder's daughter saw from afar a Taoist standing outside the gate, whose appearance was uniquely dignified, his features were extraordinary, and he was rare in the world. His mouth emitted the fragrance of the utpala flower, and his body emitted the fragrance of sandalwood. She then developed a desire for him. She approached the bhikkhu and said, 'You are dignified, your face is the color of a peach blossom, and you are rare in the world! Although I am a woman, I am also dignified, and we can unite. My family has many treasures and countless riches; however, being a shramana is very difficult.'
At that time, the Pratyekabuddha asked, 'Great sister, what are you attached to now?'
The elder's daughter replied, 'I am now attached to the color of your eyes, and also to the fragrance of the utpala flower from your mouth, and the fragrance of sandalwood from your body.'
At that time, the Pratyekabuddha extended his left hand and used his right hand to pluck out his eye and place it in his palm, and told her, 'The eye that you love is like this. Great sister, what are you attached to today? It is like a boil, there is nothing to be greedy for, and this eye also leaks impure things. Great sister, you should know that the eye is like a bubble, not firm, illusory and not real, deceiving the world; the eyes, ears, nose, mouth, body, and mind are all not firm, false and not real. The mouth is a container for saliva, spitting out impure things; inside it is all white bone, the body is a container of suffering, it is subject to decay, always full of stench, and disturbed by various insects; it is also like a painted vase, containing impure things inside. Great sister, what are you attached to today? Therefore, great sister, you should focus your mind and contemplate that this dharma is illusory and not real. If you contemplate that the eyes and form are impermanent, all thoughts of attachment and desire will naturally disappear. The ears, nose, mouth, body, and mind are all impermanent. After contemplating these, all thoughts of desire will naturally disappear; contemplating the six entrances, there will be no thoughts of desire.'
At that time, the elder's daughter became frightened and immediately went forward to bow at the feet of the Pratyekabuddha, and said to the Pratyekabuddha, 'From now on, I will correct my mistakes and cultivate goodness, and no longer generate thoughts of desire. I hope you will accept my repentance.' She practiced like this again and again.
The Pratyekabuddha replied, 'Stop! Stop! Great sister! This is not your fault, it is my past sin, because I received this form, that I cause people to see me and generate thoughts of desire. You should carefully observe the eye, this eye is not me, and I do not belong to it; it was not created by me, nor was it created by it, but it arose from nothing, and once it exists, it will decay by itself; it is not of the past life, present life, or future life, it is all due to the coming together of conditions. The so-called coming together of conditions is that when there is a condition, there is existence, when this arises, that arises, when this is absent, that is absent, when this ceases, that ceases. The eyes, ears, nose, mouth, body, and mind are also like this, all are empty and still. Therefore, great sister, do not be attached to the color of the eyes, by not being attached to form, you will reach a place of peace and no longer have desires. Great sister, you should learn like this.'
At that time, after the Pratyekabuddha spoke the four laws of impermanence to that woman, he ascended into the sky, manifested eighteen transformations, and then returned to his dwelling place. English version:
At that time, the World Honored One told the bhikkhus: 'You should contemplate the thought of impermanence, widely disseminate the thought of impermanence. By contemplating the thought of impermanence and widely disseminating the thought of impermanence, you will cut off the love of desire, the love of form, and the love of formlessness, and completely cut off arrogance and ignorance. Why is this so? In the distant past, there was a Pratyekabuddha named Good Eyes, whose appearance was dignified, his face was as red as a peach blossom, his gaze was discerning, his mouth emitted the fragrance of the utpala flower, and his body emitted the fragrance of sandalwood.
At that time, when it was time for Good Eyes Pratyekabuddha to beg for alms, he put on his robe, took his bowl, and entered the city of Varanasi to beg for food. He gradually came to the house of a great elder and stood quietly outside the gate. At that time, the elder's daughter saw from afar a Taoist standing outside the gate, whose appearance was uniquely dignified, his features were very special, and he was rare in the world. His mouth emitted the fragrance of the utpala flower, and his body emitted the fragrance of sandalwood. She then developed a desire for him. She approached the bhikkhu and said, 'You are dignified, your face is as red as a peach blossom, and you are rare in the world! Although I am a woman, I am also dignified, and we can unite. My family has many treasures and countless riches; however, being a shramana is very difficult.'
At that time, the Pratyekabuddha asked, 'Great sister, what are you attached to now?'
The elder's daughter replied, 'I am now attached to the color of your eyes, and also to the fragrance of the utpala flower from your mouth, and the fragrance of sandalwood from your body.'
At that time, the Pratyekabuddha extended his left hand and used his right hand to pluck out his eye and place it in his palm, and told her, 'The eye that you love is like this. Great sister, what are you attached to today? It is like a boil, there is nothing to be greedy for, and this eye also leaks impure things. Great sister, you should know that the eye is like a bubble, not firm, illusory and not real, deceiving the world; the eyes, ears, nose, mouth, body, and mind are all not firm, false and not real. The mouth is a container for saliva, spitting out impure things; inside it is all white bone, the body is a container of suffering, it is subject to decay, always full of stench, and disturbed by various insects; it is also like a painted vase, containing impure things inside. Great sister, what are you attached to today? Therefore, great sister, you should focus your mind and contemplate that this dharma is illusory and not real. If you contemplate that the eyes and form are impermanent, all thoughts of attachment and desire will naturally disappear. The ears, nose, mouth, body, and mind are all impermanent. After contemplating these, all thoughts of desire will naturally disappear; contemplating the six entrances, there will be no thoughts of desire.'
At that time, the elder's daughter became frightened and immediately went forward to bow at the feet of the Pratyekabuddha, and said to the Pratyekabuddha, 'From now on, I will correct my mistakes and cultivate goodness, and no longer generate thoughts of desire. I hope you will accept my repentance.' She practiced like this again and again.
The Pratyekabuddha replied, 'Stop! Stop! Great sister! This is not your fault, it is my past sin, because I received this form, that I cause people to see me and generate thoughts of desire. You should carefully observe the eye, this eye is not me, and I do not belong to it; it was not created by me, nor was it created by it, but it arose from nothing, and once it exists, it will decay by itself; it is not of the past life, present life, or future life, it is all due to the coming together of conditions. The so-called coming together of conditions is that when there is a condition, there is existence, when this arises, that arises, when this is absent, that is absent, when this ceases, that ceases. The eyes, ears, nose, mouth, body, and mind are also like this, all are empty and still. Therefore, great sister, do not be attached to the color of the eyes, by not being attached to form, you will reach a place of peace and no longer have desires. Great sister, you should learn like this.'
At that time, after the Pratyekabuddha spoke the four laws of impermanence to that woman, he ascended into the sky, manifested eighteen transformations, and then returned to his dwelling place.
。
「爾時，彼女人觀眼、耳、鼻、舌、身、意了無所有，便在閑靜之處，思惟此法。彼女人復更思惟六情無主，得四等心，身壞命終，生梵天上。
「比丘當知，若思惟無常想，廣佈無常想，盡斷欲、色、無色愛，憍慢、無明皆悉除盡。是故，比丘！當作是學。」
爾時，波斯匿王告御車人曰：「汝今辦羽寶之車，吾欲出外遊觀。」
是時，彼人受王教敕，即辦羽寶之車，前白王曰：「已嚴駕羽寶之車，王宜知是時。」
波斯匿王將此人便出舍衛城，至彼園觀，觀諸樹木，皆無聲響，亦無人民，寂然空虛。見已，便憶如來說諸法之本。是時，彼人在王后，執扇而扇王。「此園果樹木皆無聲響，亦無人民，寂然空虛，我今欲請如來、至真、等正覺在此游化，然不知如來今為所在？我欲往覲。」
侍人報曰：「釋種有村名曰鹿堂，如來在彼游化。」
波斯匿王告曰：「此鹿堂去此近遠？」
侍人白王：「如來住處去此不遠，計其道里有三由旬。」
是時，波斯匿王告曰：「速辦羽寶之車，我今欲見如來。」
是時，彼人受王教已，即辦駕車，前白王曰：「車今已駕，王知是時。」王即乘車往詣彼村。
爾時，眾比丘輩于露地而經行，是時王下車至眾多比丘所。到已，頭面禮足，在一面住。是時，王白比丘曰：「如來為所在？吾欲見之。」
眾多比丘報曰：「世尊在此講堂中住，可往見之，勿以為難。王欲去時，徐舉其足，無令有聲。」是時，波斯匿王還顧視彼侍人，是時侍人便作是念：「王今獨與世尊相見，我應住此。」
是時，王獨往至世尊所。爾時，世尊以天眼觀見波斯匿王在門外立。是時，世尊即從座起與王開門。王見世尊，頭面禮足，自稱姓名：「我是波斯匿王。」三自稱號。
世尊告曰：「汝今是王，我今釋種出家學道。」
時王白佛：「唯愿世尊延壽無窮，使天、人得安。」
世尊告曰：「使大王當延壽無窮，以法治化，莫以非法。諸有以法化者，皆生天上善處，正使命終之後，名稱不朽。世人所傳云：『昔有國王以法治化，未曾有枉。』設有人民住此王境界，嘆王功德，思憶不忘者，王身在天上，增六事功德。云何為六？一者天壽，二者天色，三者天樂，四者天神足，五者天豪，六者天光
現代漢語譯本 當時，那位女子觀察眼、耳、鼻、舌、身、意，發現它們都是空無所有的，便在安靜的地方，思考這個道理。她又進一步思考六種感官沒有主宰，從而獲得了慈、悲、喜、舍四種平等心，身壞命終后，便轉生到梵天之上。 『比丘們應當知道，如果思維無常的道理，廣泛地傳播無常的道理，就能徹底斷除對欲界、色界、無色界的貪愛，以及驕慢和無明，全部都能消除乾淨。所以，比丘們！應當這樣學習。』 當時，波斯匿王告訴他的御車人說：『你現在準備好裝飾有羽毛和寶物的車子，我想要出外遊覽。』 這時，那人接受了國王的命令，立即準備好裝飾有羽毛和寶物的車子，然後稟告國王說：『裝飾有羽毛和寶物的車子已經準備好了，國王您應該知道現在是時候出發了。』 波斯匿王帶著這個人便離開了舍衛城，到達了那個園林，觀看園中的樹木，都沒有聲音，也沒有人，寂靜而空虛。看到這些后，他便回憶起如來所說的諸法之本。這時，那人在國王身後，拿著扇子為國王扇風。『這個園林里的果樹都沒有聲音，也沒有人，寂靜而空虛，我現在想請如來、至真、等正覺來這裡游化，但是不知道如來現在在哪裡？我想去拜見他。』 侍從回答說：『釋迦族有一個村莊叫做鹿堂，如來在那裡游化。』 波斯匿王問道：『這個鹿堂離這裡遠嗎？』 侍從稟告國王說：『如來居住的地方離這裡不遠，估計路程有三由旬。』 這時，波斯匿王說道：『快點準備好裝飾有羽毛和寶物的車子，我現在想去見如來。』 這時，那人接受了國王的命令后，立即準備好車子，然後稟告國王說：『車子已經準備好了，國王您知道現在是時候出發了。』國王便乘車前往那個村莊。 當時，眾多的比丘們在空地上行走，這時國王下車來到眾多比丘所在的地方。到達后，他向比丘們頂禮，然後站在一邊。這時，國王問比丘們說：『如來在哪裡？我想見他。』 眾多比丘回答說：『世尊在講堂里，您可以去見他，不要覺得為難。國王您去的時候，慢慢地抬起腳，不要發出聲音。』這時，波斯匿王回頭看了看他的侍從，這時侍從便想：『國王現在要獨自和世尊相見，我應該留在這裡。』 這時，國王獨自前往世尊所在的地方。當時，世尊用天眼看到波斯匿王站在門外。這時，世尊立即從座位上起來，為國王打開門。國王見到世尊，向他頂禮，並自報姓名說：『我是波斯匿王。』連續說了三遍。 世尊說道：『你現在是國王，我則是釋迦族出家修道的人。』 國王對佛說：『希望世尊能夠長壽無疆，使天人和眾生都得到安樂。』 世尊說道：『希望大王能夠長壽無疆，用正法來治理國家，不要用非法。凡是用正法來治理國家的人，都會轉生到天上的善處，即使壽命終結之後，名聲也不會磨滅。世人所傳頌說：『以前有國王用正法治理國家，沒有冤枉過任何人。』如果有人民居住在這個國王的領土內，讚歎國王的功德，思念不忘，那麼國王在天上，會增加六種功德。哪六種呢？第一是天上的壽命，第二是天上的容貌，第三是天上的快樂，第四是天上的神通，第五是天上的威勢，第六是天上的光明。
English version At that time, that woman observed her eyes, ears, nose, tongue, body, and mind, and realized that they were all empty and without substance. She then went to a quiet place and contemplated this truth. She further contemplated that the six senses had no master, and thus attained the four immeasurable minds. When her body broke and her life ended, she was reborn in the Brahma heaven. 'Monks, you should know that if you contemplate the impermanence of things, and widely propagate the understanding of impermanence, you will completely cut off the craving for the desire realm, the form realm, and the formless realm, as well as pride and ignorance. Therefore, monks! You should learn in this way.' At that time, King Pasenadi said to his charioteer, 'Prepare the chariot adorned with feathers and jewels, for I wish to go out and take a look around.' Then, that man received the king's order and immediately prepared the chariot adorned with feathers and jewels. He then reported to the king, 'The chariot adorned with feathers and jewels is ready. Your Majesty should know that it is time to depart.' King Pasenadi, taking this man with him, left Shravasti and arrived at the garden. He observed the trees, which were all silent, and there were no people, only emptiness and stillness. Having seen this, he recalled the Buddha's teachings on the origin of all things. At this time, the man was behind the king, fanning him with a fan. 'The fruit trees in this garden are all silent, and there are no people, only emptiness and stillness. I now wish to invite the Tathagata, the Truly Enlightened One, to come and teach here, but I do not know where the Tathagata is now. I wish to go and pay my respects.' The attendant replied, 'There is a village of the Shakya clan called Deer Park, where the Tathagata is teaching.' King Pasenadi asked, 'Is this Deer Park far from here?' The attendant reported to the king, 'The place where the Tathagata resides is not far from here, it is estimated to be three yojanas away.' At this time, King Pasenadi said, 'Quickly prepare the chariot adorned with feathers and jewels, for I now wish to see the Tathagata.' Then, that man, having received the king's order, immediately prepared the chariot and reported to the king, 'The chariot is now ready, Your Majesty knows that it is time to depart.' The king then rode in the chariot to that village. At that time, many monks were walking in the open. The king then got out of the chariot and went to where the many monks were. Having arrived, he bowed down to the monks and stood to one side. Then, the king asked the monks, 'Where is the Tathagata? I wish to see him.' Many monks replied, 'The World Honored One is in the lecture hall. You may go and see him, do not be troubled. When you go, lift your feet slowly, do not make any noise.' At this time, King Pasenadi looked back at his attendant, and the attendant thought, 'The king is now going to meet the World Honored One alone, I should stay here.' Then, the king went alone to where the World Honored One was. At that time, the World Honored One, with his divine eye, saw King Pasenadi standing outside the door. Then, the World Honored One immediately rose from his seat and opened the door for the king. When the king saw the World Honored One, he bowed down to him and introduced himself, saying, 'I am King Pasenadi.' He repeated this three times. The World Honored One said, 'You are now a king, and I am a member of the Shakya clan who has left home to practice the Way.' The king said to the Buddha, 'May the World Honored One live long and bring peace to gods and humans.' The World Honored One said, 'May Your Majesty live long and govern with the Dharma, not with what is not the Dharma. Those who govern with the Dharma will be reborn in good places in heaven, and even after their lives end, their names will not be forgotten. It is said that 'In the past, there was a king who governed with the Dharma and never wronged anyone.' If there are people living in this king's territory who praise the king's virtues and remember him without forgetting, then the king in heaven will increase six merits. What are the six? First, heavenly lifespan; second, heavenly appearance; third, heavenly joy; fourth, heavenly supernatural powers; fifth, heavenly majesty; and sixth, heavenly light.'
。是故，大王！當以法治，莫以非法。我今日身中有此功德，應受人恭敬禮拜。」
王白佛言：「如來功德應受人拜。」
世尊告曰：「汝今云何言如來應受人禮拜？」
王白佛言：「如來有六功德，應得受人禮拜。云何為六？如來正法甚為和雅，智者所修行，是謂如來初功德，可事、可敬。
「複次，如來聖眾極為和順，法法成就；戒成就、智慧成就、解脫成就、解脫見慧成就。所謂聖眾者四雙八輩，此是如來聖眾，可敬、可貴，世間之大福田，是謂如來第二功德。
「複次，如來有四部之眾，所施行法皆習行之，更不重受觸擾如來，是謂如來第三功德。
「複次，世尊！我見剎利之姓、婆羅門、居士、沙門，高才蓋世，皆來集論議：『我等當以此論往問如來，設彼沙門瞿曇不報此論者，則有缺也；設當能報者，我等當稱其善。』是時，四姓來至世尊所，而問此論，或有默然者。爾時，世尊與彼說法，彼聞法已，更不復問事，況復欲論，皆師事如來，是第四功德。
「複次，諸六十二見，欺誑世人，不解正法，由此致愚。然如來能除此諸邪見業，修其正見，是謂第五如來功德。
「複次，眾生身、口、意行惡，彼若命終，憶如來功德，離三惡趣，得生天上；正使極惡之人，得生天上，是謂第六如來功德。其有眾生見如來者，皆起恭敬之心，而供養之。」
世尊告曰：「善哉！善哉！大王！乃能如來前作師子吼，演如來功德。是故，大王！常當興心向于如來。如是，大王！當作是學。」
爾時，世尊與王波斯匿說微妙之法，使令歡喜。是時，大王聞佛說法已，即從座起，禮世尊足，便退而去。
未久，佛告比丘：「汝等當持此法供養，善諷誦唸。所以然者，此波斯匿王之所說也。汝等亦當與四部眾廣演其義。如是，諸比丘！當作是學。」
（一一）
一時，佛在羅閱城加蘭陀竹園所，與大比丘眾五百人俱。
爾時，阿阇世王告群臣曰：「汝等速駕羽寶之車，吾欲往見世尊！」
是時，群臣受王教敕，即駕羽寶之車，前白王言：「嚴駕已辦，王宜知時。」
時，王乘寶羽之車，往至世尊所，頭面禮足，在一面坐。爾時，阿阇世王白世尊言：「唯愿世尊受我請，在羅閱城九十日夏坐。」
爾時，世尊默然受王請
因此，大王！應當用正法治理國家，不要用非法手段。我今天身中具有這樣的功德，應該受到人們的恭敬禮拜。」 國王對佛說：『如來的功德應該受到人們的禮拜。』 世尊告訴他說：『你現在為什麼說如來應該受到人們的禮拜呢？』 國王對佛說：『如來有六種功德，應該受到人們的禮拜。哪六種呢？如來的正法非常和諧美好，是智者所修行的，這是如來的第一種功德，值得尊敬和供奉。 『其次，如來的聖眾非常和順，在法、戒、智慧、解脫、解脫知見上都成就。所謂的聖眾是指四雙八輩，這是如來的聖眾，值得尊敬和珍貴，是世間最大的福田，這是如來的第二種功德。 『其次，如來有四部弟子，他們所修行的法都遵循如來的教導，不再重複地打擾如來，這是如來的第三種功德。 『其次，世尊！我看到剎帝利、婆羅門、居士、沙門等高才之士，都聚集在一起討論：『我們應當用這些論點去問如來，如果那位沙門瞿曇不能回答這些論點，那就說明他有缺陷；如果他能回答，我們就稱讚他。』當時，這四種姓的人來到世尊面前，問了這些論點，有些人沉默不語。那時，世尊為他們說法，他們聽了法后，不再提問，更不用說辯論了，都以如來為師，這是第四種功德。 『其次，六十二種邪見迷惑世人，使他們不瞭解正法，因此變得愚癡。然而，如來能夠消除這些邪見，使人們修習正見，這是如來的第五種功德。 『其次，眾生身、口、意造作惡業，如果他們臨終時，憶念如來的功德，就能脫離三惡道，轉生到天上；即使是極惡之人，也能轉生到天上，這是如來的第六種功德。凡是見到如來的人，都會生起恭敬之心，並供養他。』 世尊說：『好啊！好啊！大王！你能在如來面前發出獅子吼，宣揚如來的功德。因此，大王！應當常常生起對如來的敬仰之心。大王！應當這樣學習。』 當時，世尊為波斯匿王宣說了微妙的佛法，使他非常歡喜。當時，大王聽了佛的說法后，立即從座位上站起來，禮拜世尊的腳，然後退了出去。 不久，佛告訴比丘們：『你們應當受持此法，好好地諷誦和憶念。之所以這樣，是因為這是波斯匿王所說的。你們也應當向四部弟子廣泛地宣講其中的含義。比丘們！應當這樣學習。』 （一一） 一時，佛陀在羅閱城的迦蘭陀竹園，與五百位大比丘在一起。 當時，阿阇世王告訴群臣說：『你們快點準備好羽寶之車，我想要去見世尊！』 當時，群臣接受了國王的命令，立即準備好羽寶之車，然後稟告國王說：『已經準備好了，請國王知曉。』 當時，國王乘坐寶羽之車，前往世尊所在的地方，頭面頂禮佛足，然後坐在一旁。當時，阿阇世王對世尊說：『希望世尊接受我的邀請，在羅閱城進行九十天的夏季安居。』 當時，世尊默然接受了國王的邀請。
Therefore, O Great King! You should govern with the Dharma, not with what is not Dharma. I, today, have such merit in my body, and should receive the respect and worship of people.』 The king said to the Buddha, 『The Tathagata』s merits should be worshipped by people.』 The World Honored One said, 『Why do you now say that the Tathagata should receive the worship of people?』 The king said to the Buddha, 『The Tathagata has six merits, and should receive the worship of people. What are the six? The Tathagata』s Right Dharma is very harmonious and beautiful, and is practiced by the wise. This is the Tathagata』s first merit, worthy of service and respect. 『Furthermore, the Tathagata』s Holy Assembly is extremely harmonious, and is accomplished in Dharma, precepts, wisdom, liberation, and the knowledge and vision of liberation. The so-called Holy Assembly refers to the four pairs and eight types of individuals. This is the Tathagata』s Holy Assembly, worthy of respect and precious, and is the great field of merit in the world. This is the Tathagata』s second merit. 『Furthermore, the Tathagata has four assemblies of disciples, and the Dharma they practice is all in accordance with the Tathagata』s teachings. They do not repeatedly disturb the Tathagata. This is the Tathagata』s third merit. 『Furthermore, World Honored One! I have seen Kshatriyas, Brahmins, householders, and ascetics, all of great talent, gather together to discuss: 「We should use these arguments to question the Tathagata. If that ascetic Gautama cannot answer these arguments, then he has a flaw; if he can answer, we will praise him.」 At that time, these four castes came to the World Honored One and asked these questions. Some were silent. At that time, the World Honored One spoke the Dharma to them. After hearing the Dharma, they no longer asked questions, let alone debate. They all took the Tathagata as their teacher. This is the fourth merit. 『Furthermore, the sixty-two views deceive the world, causing people to not understand the Right Dharma, and thus become foolish. However, the Tathagata can eliminate these wrong views and cultivate right views. This is the Tathagata』s fifth merit. 『Furthermore, beings who commit evil deeds through body, speech, and mind, if they remember the Tathagata』s merits at the time of their death, they can be liberated from the three evil realms and be reborn in the heavens. Even the most evil person can be reborn in the heavens. This is the Tathagata』s sixth merit. All beings who see the Tathagata will give rise to a respectful heart and make offerings to him.』 The World Honored One said, 『Excellent! Excellent! Great King! You are able to roar like a lion before the Tathagata, and proclaim the Tathagata』s merits. Therefore, O Great King! You should always give rise to a heart of reverence towards the Tathagata. O Great King! You should learn in this way.』 At that time, the World Honored One spoke the subtle Dharma to King Pasenadi, making him very happy. At that time, after hearing the Buddha』s Dharma, the Great King immediately rose from his seat, bowed at the feet of the World Honored One, and then departed. Not long after, the Buddha said to the Bhikkhus, 『You should uphold this Dharma, and recite and remember it well. The reason for this is that this is what King Pasenadi has said. You should also widely explain its meaning to the four assemblies of disciples. Thus, O Bhikkhus! You should learn in this way.』 (11) At one time, the Buddha was at the Karanda Bamboo Grove in Rajagriha, together with five hundred great Bhikkhus. At that time, King Ajatasatru said to his ministers, 『Quickly prepare the feathered jeweled chariot, I wish to go see the World Honored One!』 At that time, the ministers received the king』s command, and immediately prepared the feathered jeweled chariot, and then reported to the king, 『The preparations are complete, Your Majesty should know the time.』 At that time, the king rode the jeweled feathered chariot, and went to where the World Honored One was, bowed his head to the Buddha』s feet, and sat to one side. At that time, King Ajatasatru said to the World Honored One, 『I wish that the World Honored One would accept my invitation to spend the ninety-day summer retreat in Rajagriha.』 At that time, the World Honored One silently accepted the king』s invitation.
。是時，王見世尊默然受請，即從座起，頭面禮足，便退而去。
是時，阿阇世王隨時供養衣被、飲食、床臥具、病瘦醫藥。
爾時，毗舍離城鬼神興盛，人民死亡不可稱計。一日之中死者百數，鬼神羅剎充滿其中，面目黃色，或經三、四日而死者。是時，毗舍離人民恐懼，皆集一處，而共論議：「此大城中極為熾盛，土人豐熟，富樂無限，如彼天宮釋所住處。然今日為此鬼神所害，盡當死亡，丘荒猶如山野。誰能有此神德，卻此災患？」
是時，人民各自相謂曰：「我等聞：『有沙門瞿曇，所至到處，眾邪惡鬼不得嬈近。』若當如來來至此者，此諸鬼神各自馳散。但今日世尊在此羅閱城住，為阿阇世所供養，將恐不來此間游化。」
或復有作是說：「如來有大慈悲，愍念眾生，遍觀一切，未度者使令得度，不捨一切眾生，如母愛子。設當有人請者，如來便來，阿阇世王終不留住。誰能堪往至阿阇世王界，而白世尊云：『我等城中今遭此困厄，唯愿世尊慈愍屈顧！』」
爾時，有大長者，名曰最大，集在彼眾。是時，諸人語長者曰：「我等聞：『沙門瞿曇所至到處，諸邪惡鬼無能害者。』若當如來至此間者，便能除此災患。汝可往世尊所，具白此意，使此城廓永得存在。」
是時，長者默然從眾人語，即從座起，往至家中。到已，辦道路行具，將諸人使往至世尊所，頭面禮足，在一面坐。
爾時，長者白世尊言：「毗舍離城中人民遇此災患，人民之類死亡者多，計彼城中一日之內，連車載尸，動有百數。唯愿世尊垂愍接度，使餘人拔擇安處，令得無為。又聞：『世尊所至到處，天、龍、鬼神不敢嬈近。』愿垂屈顧，至彼城中，度彼人民，安處無為。」
世尊告曰：「我今已受羅閱城阿阇世王請。諸佛世尊言無有二，若當阿阇世王見聽者，如來當往。」
最大長者白佛言：「此事甚難，阿阇世王終不放如來使至彼國。所以然者，阿阇世王於我國土，無有毫釐之善，長夜求方便，欲害彼民。設當阿阇世王見我者，即取我殺，況復得陳此事！若當聞彼國人民為鬼神所害者，歡喜無量。」
世尊告曰：「勿懷恐懼，汝今往至王所，而白此事言：『如來記前王身，終無虛妄，所言無二。父王無咎而取害之，當生阿鼻地獄中，經歷一劫
當時，國王見世尊默然接受邀請，便從座位起身，頭面禮拜佛足，然後退下離去。 當時，阿阇世王隨時供養佛陀衣物、飲食、床鋪臥具和醫藥。 那時，毗舍離城鬼神猖獗，人民死亡不計其數。一天之內就有上百人死亡，鬼神羅剎充斥其中，面色蠟黃，有的三四天後才死去。當時，毗舍離人民非常恐懼，都聚集在一起，共同商議：『這座大城如此繁榮，物產豐饒，富足快樂，如同天宮帝釋所居住的地方。然而今天卻被鬼神所害，即將全部死亡，荒涼得像山野一樣。誰能有這樣的神力，消除這場災難？』 當時，人們各自互相說道：『我們聽說：『有位沙門瞿曇，他所到之處，一切邪惡鬼怪都不能靠近。』如果如來能來到這裡，這些鬼神自然會各自逃散。但如今世尊住在羅閱城，接受阿阇世王的供養，恐怕不會來這裡游化。』 又有人這樣說：『如來有大慈悲，憐憫眾生，遍觀一切，使未得度的眾生得到解脫，不捨棄任何眾生，如同母親愛護孩子。如果有人邀請，如來就會前來，阿阇世王終究不能留住他。誰能前往阿阇世王的領地，稟告世尊說：『我們城中現在遭遇這樣的困境，希望世尊慈悲憐憫，屈尊光臨！』』 當時，有一位大長者，名叫最大，也在人群中。當時，眾人對長者說：『我們聽說：『沙門瞿曇所到之處，一切邪惡鬼怪都不能加害。』如果如來能來到這裡，就能消除這場災難。您可以去世尊那裡，詳細說明此事，使這座城市永遠得以存在。』 當時，長者默默地聽從眾人的話，便從座位起身，回到家中。到家后，準備好路上的行裝，帶領僕人前往世尊所在的地方，頭面禮拜佛足，在一旁坐下。 當時，長者對世尊說：『毗舍離城中的人民遭遇這場災難，死亡的人數眾多，據統計，城中一天之內，用車輛運送的屍體就有上百具。希望世尊慈悲憐憫，接引救度，使剩下的人能夠得到安穩，獲得無為的境界。又聽說：『世尊所到之處，天龍鬼神都不敢靠近。』希望您能屈尊光臨，到那座城中，救度那裡的人民，讓他們得到安穩，獲得無為的境界。』 世尊說：『我現在已經接受了羅閱城阿阇世王的邀請。諸佛世尊的言語不會有二，如果阿阇世王允許，如來就會前往。』 最大長者對佛說：『這件事很難辦到，阿阇世王絕不會放如來去那個國家。原因是，阿阇世王對我國的百姓沒有絲毫的善意，長期以來都在想方設法，想要加害他們。如果阿阇世王見到我，就會殺了我，更何況是陳述這件事！如果他聽說那個國家的人民被鬼神所害，一定會非常高興。』 世尊說：『不要害怕，你現在去見國王，把這件事告訴他，說：『如來曾經預言過前任國王的命運，絕無虛妄，所說的話不會有二。父王沒有過錯卻被殺害，應當會墮入阿鼻地獄，經歷一劫。』
At that time, the king, seeing the World Honored One silently accepting the invitation, immediately rose from his seat, bowed his head to the ground at the Buddha's feet, and then withdrew and departed. At that time, King Ajatasatru regularly provided the Buddha with clothing, food, bedding, and medicine for illness. At that time, the city of Vaishali was plagued by rampant demons and spirits, and the people were dying in countless numbers. Hundreds died in a single day, and demons and rakshasas filled the city, their faces yellow, some dying after three or four days. At that time, the people of Vaishali were terrified and gathered together, discussing: 'This great city is so prosperous, with abundant produce, wealth, and happiness, like the place where the heavenly king Sakra resides. Yet today, we are being harmed by demons and spirits, and we are all about to die, becoming desolate like a wilderness. Who has the divine power to eliminate this disaster?' At that time, the people said to each other: 'We have heard that there is a Shramana Gautama, and wherever he goes, all evil demons cannot approach him. If the Tathagata were to come here, these demons would naturally scatter. But now the World Honored One is staying in Rajagriha, receiving offerings from King Ajatasatru, and he probably won't come here to travel and teach.' Others said: 'The Tathagata has great compassion, pities all beings, observes everything, enables those who have not been liberated to be liberated, and does not abandon any beings, like a mother loving her child. If someone invites him, the Tathagata will come, and King Ajatasatru will not be able to keep him. Who can go to King Ajatasatru's territory and tell the World Honored One: 'Our city is now facing such difficulties, we hope the World Honored One will have compassion and condescend to visit!'' At that time, there was a great elder named Maxima, who was also among the crowd. At that time, the people said to the elder: 'We have heard that wherever Shramana Gautama goes, all evil demons cannot harm him. If the Tathagata were to come here, he could eliminate this disaster. You can go to the World Honored One and explain this matter in detail, so that this city can exist forever.' At that time, the elder silently listened to the people's words, then rose from his seat and went home. After arriving home, he prepared travel provisions and led his servants to the place where the World Honored One was, bowed his head to the ground at the Buddha's feet, and sat to one side. At that time, the elder said to the World Honored One: 'The people of the city of Vaishali are facing this disaster, and many people are dying. It is estimated that within the city, hundreds of corpses are transported by carts in a single day. We hope the World Honored One will have compassion and guide us, so that the remaining people can be safe and attain the state of non-action. We have also heard that wherever the World Honored One goes, gods, dragons, and demons dare not approach. We hope you will condescend to visit that city, save the people there, and enable them to be safe and attain the state of non-action.' The World Honored One said: 'I have already accepted the invitation of King Ajatasatru of Rajagriha. The words of all Buddhas will not be contradictory. If King Ajatasatru permits, the Tathagata will go.' Elder Maxima said to the Buddha: 'This matter is very difficult. King Ajatasatru will never let the Tathagata go to that country. The reason is that King Ajatasatru has no good intentions towards the people of our country. He has long been trying to find ways to harm them. If King Ajatasatru sees me, he will kill me, let alone allow me to state this matter! If he hears that the people of that country are being harmed by demons and spirits, he will be very happy.' The World Honored One said: 'Do not be afraid. You should now go to the king and tell him this matter, saying: 'The Tathagata has previously predicted the fate of the former king, and there is no falsehood in it, and what is said will not be contradictory. The father king was killed without fault, and he should fall into the Avici hell, experiencing a kalpa.'
。然今日以離此罪，改其過罪，于如來法中，信根成就，緣此德本，得滅此罪，永無有餘，於今身命終，當生拍毬地獄中；于彼命終當生四天王上，于彼命終生艷天上；于艷天上命終生兜術天、化自在天、他化自在天；復還以次來至四天王中。大王當知，二十劫中不墮惡趣，恒在人中生。最後受身，以信堅固，剃除鬚髮，著三法衣，出家學道，名曰除惡辟支佛。』彼王聞此語，便當歡喜踴躍，不能自勝，亦當告汝作是語：『隨汝所求要愿，吾不違之。』」
是時，長者白世尊言：「我今當持世尊威神至彼王所。」即從座起，頭面禮足，往彼王所。
爾時，阿阇世王與諸群臣在高殿上，有所講論。是時，大長者往至王前，王遙見來，語群臣曰：「若當此人今至此所，汝等欲取何為？」或有作是說：「我等當取五兀之。」
或言：「當梟其首。」
阿阇世王言：「汝等催取殺之，不須見吾。」
是時，長者聞此語已，極懷恐懼，尋時高聲而作是語：「我是佛之所使。」
王聞佛音已，即下坐，右膝著地，向如來所，問彼長者曰：「如來何所教敕？」
長者報曰：「世尊記前聖王而無虛妄，所吐言教，終無有二。如來言：『王取父王害之，緣此罪本當入阿鼻地獄中，經歷一劫；然復尋時改過於如來所，今當生拍毬地獄中；于彼命終當生四天王中；展轉生他化自在天中；還複次來生四王天中，二十劫中不墮三惡趣，流轉天、人之中。最後受身，以信堅固，出家學道，名曰除惡辟支佛，出現於世。』」
王聞此語已，歡喜踴躍，不能自勝，即告大長者曰：「汝今欲求何愿，吾當與之。」
長者白王：「所求愿者，王勿見違。」
阿阇世王告曰：「汝今但說欲求何愿，吾不違之。」
長者白王：「毗舍離城人民遇災，為鬼神所害，不可稱計。如今羅剎鬼神極為暴虐。唯愿大王聽放世尊至彼世界，令彼鬼神各各馳散！所以然者，我等曾聞：『若如來所至到處，天、龍、鬼神不得其便。』唯愿大王聽許世尊至彼國界。」
王聞此語已，便長嘆息，告長者曰：「此愿極大，非常人之所及；汝若當隨吾求城廓、村落、國財、妻子，吾不吝之。我不慮汝，當屈愿世尊；然我先以許所求之愿，今隨汝意
現代漢語譯本：『然而今日你已脫離此罪，改正了過去的罪過，在如來佛法中，信根得以成就，憑藉此功德，得以滅除此罪，永遠不再有餘患。你今生壽命終結后，將投生拍毬地獄；在那裡壽命終結后，將投生到四天王天；在那裡壽命終結后，將投生到艷天；在艷天壽命終結后，將投生到兜率天、化自在天、他化自在天；之後又依次回到四天王天。大王應當知道，你將在二十劫中不會墮入惡道，恒常在人道中轉生。最後一次受生時，將因信仰堅定，剃除鬚髮，穿上三法衣，出家修道，名為除惡辟支佛。』那位國王聽了這話，應當歡喜雀躍，不能自已，也應當告訴你這樣說：『隨你所求的願望，我不會違背。』 這時，長者對世尊說：『我現在將憑藉世尊的威神前往那位國王那裡。』隨即從座位起身，頭面禮足，前往那位國王那裡。 當時，阿阇世王與眾大臣在高殿上，正在商議事情。這時，大長者來到國王面前，國王遠遠看見他來了，對大臣們說：『如果這個人現在來到這裡，你們想對他做什麼？』有人這樣說：『我們應當取他的五體。』 有人說：『應當砍下他的頭。』 阿阇世王說：『你們快把他殺了，不必讓我看見。』 這時，長者聽到這話后，非常恐懼，立刻高聲說道：『我是佛陀派來的使者。』 國王聽到『佛』的聲音后，立刻從座位下來，右膝跪地，面向如來所在的方向，問那位長者說：『如來有什麼教誨？』 長者回答說：『世尊所記述的前代聖王沒有虛妄，所說的話，終究不會有二。如來說：『大王你殺害父王，因為這個罪過，本來應當墮入阿鼻地獄，經歷一劫；然而你隨即在如來這裡改正過錯，現在應當投生拍毬地獄；在那裡壽命終結后，應當投生到四天王天；輾轉投生到他化自在天；又依次回到四王天，在二十劫中不會墮入三惡道，在天道和人道中流轉。最後一次受生時，將因信仰堅定，出家修道，名為除惡辟支佛，出現在世上。』 國王聽了這話后，歡喜雀躍，不能自已，立刻告訴大長者說：『你現在想要什麼願望，我都會給你。』 長者對國王說：『我所求的願望，希望大王不要違背。』 阿阇世王說：『你現在只管說你想要什麼願望，我不會違背。』 長者對國王說：『毗舍離城的人民遭遇災難，被鬼神所害，數量不可計數。如今羅剎鬼神極其暴虐。只希望大王允許世尊前往那個世界，讓那些鬼神各自逃散！之所以這樣，是因為我們曾聽說：『如果如來所到的地方，天、龍、鬼神都不能得逞。』只希望大王允許世尊前往那個國界。』 國王聽了這話后，便長嘆一口氣，告訴長者說：『這個願望太大了，不是一般人所能及的；如果你是想要我的城池、村落、國家財富、妻子，我不會吝惜。我不是擔心你，而是擔心會委屈世尊；然而我先前已經答應了你所求的願望，現在就隨你的意思吧。』
English version: 『However, today you have been freed from this sin, corrected your past wrongdoings, and in the Tathagata's Dharma, your roots of faith have been established. By virtue of this merit, this sin will be extinguished, and there will be no remaining suffering. After your life ends in this body, you will be reborn in the Pakshira hell; after your life ends there, you will be reborn in the Four Heavenly Kings' realm; after your life ends there, you will be reborn in the Yama Heaven; after your life ends in the Yama Heaven, you will be reborn in the Tushita Heaven, the Paranirmitavasavartin Heaven, and the Vasavartin Heaven; then you will return in order to the Four Heavenly Kings' realm. Great King, you should know that for twenty kalpas you will not fall into evil realms, and you will constantly be reborn in the human realm. In your final rebirth, with firm faith, you will shave your head and beard, wear the three Dharma robes, leave home to practice the Way, and be called the Pratyekabuddha who eliminates evil.』 When that king heard these words, he should be overjoyed and unable to contain himself, and he should also say to you: 『Whatever you wish for, I will not refuse it.』 At that time, the elder said to the World Honored One: 『I will now go to that king by the power of the World Honored One.』 Then he rose from his seat, bowed his head to the ground, and went to that king. At that time, King Ajatasatru and his ministers were on the high palace, discussing matters. At this time, the great elder came before the king. The king saw him coming from afar and said to his ministers: 『If this person comes here now, what do you want to do to him?』 Some said: 『We should take his five limbs.』 Some said: 『We should cut off his head.』 King Ajatasatru said: 『You should quickly kill him, there is no need for me to see it.』 At this time, the elder, having heard these words, was extremely frightened, and immediately spoke loudly: 『I am an envoy sent by the Buddha.』 When the king heard the word 『Buddha,』 he immediately descended from his seat, knelt on his right knee, faced the direction of the Tathagata, and asked the elder: 『What are the Tathagata's instructions?』 The elder replied: 『The World Honored One's account of the former holy king is not false, and what he says will never be different. The Tathagata said: 『Great King, you killed your father, and because of this sin, you should have fallen into the Avici hell for one kalpa; however, you immediately corrected your mistake before the Tathagata, and now you should be reborn in the Pakshira hell; after your life ends there, you should be reborn in the Four Heavenly Kings' realm; you will be reborn in the Vasavartin Heaven; and then you will return in order to the Four Heavenly Kings' realm. For twenty kalpas, you will not fall into the three evil realms, and you will transmigrate in the heavens and human realms. In your final rebirth, with firm faith, you will leave home to practice the Way, and be called the Pratyekabuddha who eliminates evil, appearing in the world.』 When the king heard these words, he was overjoyed and unable to contain himself, and immediately said to the great elder: 『Whatever you wish for now, I will give it to you.』 The elder said to the king: 『I hope that the king will not refuse my wish.』 King Ajatasatru said: 『You just say what you wish for, and I will not refuse it.』 The elder said to the king: 『The people of the city of Vaishali are suffering from disasters, and are being harmed by ghosts and spirits, in countless numbers. Now the Rakshasa ghosts and spirits are extremely violent. I only hope that the king will allow the World Honored One to go to that world, so that those ghosts and spirits will each scatter! The reason for this is that we have heard: 『If the Tathagata goes to a place, the gods, dragons, and ghosts and spirits cannot prevail.』 I only hope that the king will allow the World Honored One to go to that realm.』 When the king heard these words, he sighed deeply and said to the elder: 『This wish is too great, and not something that ordinary people can achieve; if you wanted my cities, villages, national wealth, or wives, I would not be stingy. I am not worried about you, but I am worried about inconveniencing the World Honored One; however, I have already promised you what you asked for, so now I will follow your wish.』
。」
是時，長者極懷歡喜，即從座起，辭退而去，往至世尊所言：「阿阇世王以許放世尊詣彼國界。」
世尊告曰：「汝並在前，如來自當知時。」
是時，長者頭面禮足，繞佛三匝，便退而去。
是時，世尊清旦將諸比丘眾，前後圍繞出迦蘭陀竹園所，往詣毗舍離城。爾時，阿阇世王在高樓上，及將持蓋一人。爾時，王遙見世尊向彼國界，便自嘆息告左右曰：「我等為此長者所欺，我今複用活為？乃使如來出此國界。」
是時，阿阇世王持五百蓋，往送世尊，恐有塵坋身。羅閱城中復有五百寶蓋從如來后。是時，釋提桓因知世尊心中所念，復以五百寶蓋在虛空中，恐有塵土坋如來身；及諸河神復持五百寶蓋在虛空中。是時，毗舍離城人民之類聞世尊今當入城，復持五百寶蓋，前迎世尊。爾時，有二千五百寶蓋懸在空中。
爾時，世尊見此蓋已，即時便笑。此是諸佛世尊常法，設如來笑時，口中便有五色光出，青、黃、白、黑、赤。
侍者阿難見此光明，作此思惟：「此是何緣？設世尊笑，必有因緣，事不唐爾。」是時，阿難長跪叉手，白世尊言：「如來終不妄笑，笑必當有緣。」
世尊告曰：「汝今見此二千五百寶蓋供養如來乎？」
阿難白佛：「唯然，見之。」
世尊告曰：「若如來不出家學道者，當二千五百世作轉輪聖王，治化人民；以如來出家學道，更不受此寶蓋。
「阿難當知，過去久遠，有王名善化治，在蜜絺羅國，以法治化，接納有方，統此閻浮里地，靡不從令者。爾時，彼王有八萬四千夫人婇女，皆是剎利種姓，第一夫人名曰日光，亦無兒息繼嗣者。
「是時，彼王便作是念：『我今統此閻浮里地，然今無有兒息。』便向諸山神、樹神、天地神明求有兒息。又未經數日之中，夫人懷妊。是時，日光夫人白王言：『大王當知，我今覺知有娠，宜自將護。』復經八、九月，生一男兒，顏貌端政，面如桃華色。夫人見已，極懷歡喜，往視大王，王見歡喜踴躍，不能自勝，及八萬四千夫人，見生太子，亦各歡喜。
「是時，國王召諸群臣國師、道士，使瞻相之，又與立字使世稱傳。爾時，相師前白王言：『今生太子極為端政，與世有異，其有見者，莫不愛念，今當立名愛念。』自已立字竟，各還所在
當時，長者非常高興，立即從座位上起身，告辭離去，前往世尊那裡稟告說：『阿阇世王已經允許世尊前往彼國界。』 世尊告訴他說：『你先在前面走，如來自會知道時機。』 當時，長者頭面禮足，繞佛三圈，然後退下離去。 當時，世尊清晨帶領眾比丘，前後圍繞著走出迦蘭陀竹園，前往毗舍離城。那時，阿阇世王在高樓上，並帶著一個持傘的人。當時，國王遠遠看見世尊向彼國界走來，便自嘆息著告訴左右侍從說：『我們被這個長者欺騙了，我如今活著還有什麼用呢？竟然讓如來離開了這個國界。』 當時，阿阇世王拿著五百把傘，前去送別世尊，擔心有塵土落在世尊身上。羅閱城中又有五百把寶傘跟在如來身後。當時，釋提桓因知道世尊心中所想，又在虛空中撐起五百把寶傘，擔心有塵土落在如來身上；以及各河神又在虛空中撐起五百把寶傘。當時，毗舍離城的人民聽說世尊將要入城，又拿著五百把寶傘，前去迎接世尊。當時，有二千五百把寶傘懸掛在空中。 當時，世尊看到這些傘蓋后，立即笑了。這是諸佛世尊的常法，如果如來笑時，口中便會發出五色光芒，青、黃、白、黑、赤。 侍者阿難看到這光明，心中思忖：『這是什麼緣故？如果世尊笑了，必定有因緣，事情不會無緣無故。』當時，阿難長跪合掌，對世尊說：『如來從不妄笑，笑必定有原因。』 世尊告訴他說：『你現在看到這二千五百把寶傘供養如來嗎？』 阿難回答佛說：『是的，我看到了。』 世尊告訴他說：『如果如來不出家學道，應當有二千五百世做轉輪聖王，治理教化人民；因為如來出家學道，不再接受這些寶傘。 『阿難應當知道，過去很久以前，有一位國王名叫善化治，在蜜絺羅國，以法治理，接納有方，統治著整個閻浮里地，沒有不聽從他命令的。當時，那位國王有八萬四千位夫人婇女，都是剎利種姓，第一夫人名叫日光，也沒有兒子可以繼承王位。 『當時，那位國王便這樣想：『我如今統治著整個閻浮里地，然而現在沒有兒子。』便向各山神、樹神、天地神明祈求有兒子。又過了沒幾天，夫人懷孕了。當時，日光夫人告訴國王說：『大王應當知道，我如今感覺自己懷孕了，應該好好照顧自己。』又過了八、九個月，生了一個男孩，容貌端正，面色如桃花般。夫人看到后，非常高興，前去告訴大王，大王看到后高興得跳躍，不能自已，以及八萬四千位夫人，看到生了太子，也都各自高興。 『當時，國王召集各位大臣、國師、道士，讓他們為太子看相，又為他取名字，使世人稱頌傳揚。當時，相師上前稟告國王說：『現在出生的太子非常端正，與世人不同，凡是見到他的人，沒有不愛念的，現在應當取名為愛念。』取完名字后，各自回到自己的地方。
At that time, the elder was extremely delighted, and immediately rose from his seat, took his leave, and went to where the World Honored One was, saying, 'King Ajatasattu has agreed to allow the World Honored One to go to that country.' The World Honored One told him, 'You go ahead, and the Tathagata will know when the time is right.' At that time, the elder bowed his head to the ground, circumambulated the Buddha three times, and then withdrew and left. At that time, the World Honored One, in the early morning, led the assembly of monks, surrounded by them, and left the Karanda Bamboo Grove, heading towards the city of Vaishali. At that time, King Ajatasattu was on a high tower, with a person holding an umbrella. When the king saw the World Honored One heading towards that country, he sighed and said to his attendants, 'We have been deceived by this elder. What is the use of my living now? I have allowed the Tathagata to leave this country.' At that time, King Ajatasattu took five hundred umbrellas to escort the World Honored One, fearing that dust might fall on his body. In the city of Rajagriha, there were also five hundred jeweled umbrellas following behind the Tathagata. At that time, Sakra, the lord of the gods, knowing what the World Honored One was thinking, also held five hundred jeweled umbrellas in the sky, fearing that dust might fall on the Tathagata's body; and the river gods also held five hundred jeweled umbrellas in the sky. At that time, the people of the city of Vaishali, hearing that the World Honored One was about to enter the city, also took five hundred jeweled umbrellas to greet the World Honored One. At that time, there were two thousand five hundred jeweled umbrellas suspended in the air. At that time, the World Honored One, seeing these umbrellas, immediately smiled. This is the usual practice of all Buddhas, that when the Tathagata smiles, five-colored lights emanate from his mouth: blue, yellow, white, black, and red. The attendant Ananda, seeing this light, thought to himself, 'What is the reason for this? If the World Honored One smiles, there must be a reason; it cannot be without cause.' At that time, Ananda knelt down, put his palms together, and said to the World Honored One, 'The Tathagata never smiles without reason; there must be a cause for the smile.' The World Honored One said, 'Do you now see these two thousand five hundred jeweled umbrellas offered to the Tathagata?' Ananda replied to the Buddha, 'Yes, I see them.' The World Honored One said, 'If the Tathagata had not left home to study the Way, he would have been a wheel-turning king for two thousand five hundred lifetimes, governing and teaching the people; because the Tathagata left home to study the Way, he no longer accepts these jeweled umbrellas.' 'Ananda, you should know that in the distant past, there was a king named Good Governance, in the country of Mithila, who governed with the Dharma, accepting all with fairness, ruling the entire Jambudvipa, and none disobeyed his orders. At that time, that king had eighty-four thousand consorts and palace women, all of the Kshatriya caste, and the first consort was named Sunlight, who also had no son to inherit the throne.' 'At that time, that king thought, 'I now rule the entire Jambudvipa, but I have no son.' He then prayed to the mountain gods, tree gods, and the gods of heaven and earth for a son. And within a few days, the consort became pregnant. At that time, the consort Sunlight told the king, 'Your Majesty, you should know that I now feel that I am pregnant, and I should take care of myself.' After eight or nine months, she gave birth to a boy, with a handsome appearance and a face like the color of a peach blossom. The consort, seeing him, was extremely happy, and went to tell the king. The king, seeing him, was so happy that he jumped for joy, and the eighty-four thousand consorts, seeing that a prince had been born, were also happy.' 'At that time, the king summoned all the ministers, the national teacher, and the Taoists, and had them examine the prince's features, and also gave him a name so that the world would praise and spread it. At that time, the fortune-teller came forward and told the king, 'The prince who has been born is extremely handsome, different from the world, and all who see him cannot help but love him. Now, he should be named Beloved.' After the name was given, they each returned to their places.'
。是時，國王愛念太子，未曾離目，即與太子起三時講堂；復以婇女充滿其中，與王太子共相娛樂。
「爾時，太子便作是念：『此中婇女，頗有常存不離世間，亦不變易。然觀彼眾中，盡皆無常，無有常存於世者，悉是幻偽，無有真實，使人民之類染著愛樂，皆不知遠離之。我今複用此為？可舍而學道。』是時，愛念太子即以其日，剃除鬚髮，著三法衣，出家學道；尋即其夜，斷諸結縛，思惟有習之法，皆是磨滅，成辟支佛。成佛已，便說此偈：
「『欲者無常法， 變易無實定， 知此為大患， 獨遊不與俱。』
「是時，辟支佛說此偈已，即飛在虛空，繞彼蜜絺羅城三匝。
「是時，國王在高殿上，及諸宮人共相娛樂，見辟支佛繞城三匝，極懷歡喜，不能自勝：『我今太子，騰在虛空，如彼飛鳥。』又不知成辟支佛，而告之曰：『兒！今來下至此殿上，與吾共相娛樂。』是時，阿難！彼辟支佛尋下殿上，欲度父母故。時王語曰：『太子！今日何爲著此婇女衣，又剃鬚發，與人有異？』辟支佛報曰：『子今所著甚為奇雅，非常人之所習。』時王報曰：『何緣更不至宮中？』辟支佛言：『自今已后，不復習欲，亦不樂此五欲之中。』時王語言：『設不樂此五欲中者，在吾後園中住。』
「爾時，國王即自至園中，造立屋舍。是時，辟支佛欲度父母故，便住彼園館中受王供養，經歷數時，便於無餘涅槃界而般涅槃。王取捨利而耶維之，于彼處立大神祠。是王復以餘日往至園中觀看，見彼神寺，彫落壞敗。見已便作是念：『此是我兒神寺，今以雕壞。』是時，國王即以己蓋，覆彼神寺上，皆由愛心未盡。
「是故，阿難！莫作異觀，爾時善化王者，即我身是。時，以兒故，以一蓋覆寺上，緣此德本，流轉天、人之間，數百千變為轉輪聖王，或為帝釋、梵天。我爾時不知是辟支佛，設我知是辟支佛者，其德不可稱量。若如來不成無上正真道者，更二千五百變作轉輪聖王，治化天下；以成道故，今有此二千五百蓋，自然應現。是謂，阿難！緣此因緣，如來笑耳。承事諸佛，功德乃爾不可稱計。是故，阿難！當求方便，供養諸佛世尊！如是。阿難！當作是學
當時，國王非常疼愛太子，眼睛片刻不離他，就為太子建造了三座講堂；又在裡面安排了許多美女，讓太子和她們一起享樂。 那時，太子就想：『這些美女，難道有誰能永遠存在，不離開這個世界，也不會改變嗎？』然而觀察她們，全都無常，沒有誰能永遠存在於世，都是虛幻不實的，沒有真實，卻使人們迷戀愛慕，都不知道要遠離她們。我再用她們做什麼呢？不如捨棄她們去學道。』當時，疼愛太子的他就在當天，剃除了鬚髮，穿上三法衣，出家學道；很快就在當晚，斷除了所有的束縛，思考有為之法，都是會消滅的，成就了辟支佛。成佛后，就說了這首偈： 『慾望是無常的，變化不定沒有真實，知道這是大禍患，獨自修行不與它們為伍。』 當時，辟支佛說完這首偈后，就飛到空中，繞著蜜絺羅城三圈。 當時，國王在高殿上，和宮女們一起享樂，看到辟支佛繞城三圈，非常高興，無法抑制：『我的太子，竟然能騰空飛行，像鳥一樣。』又不知道他已經成了辟支佛，就對他說：『孩子！現在下來到這殿上，和我一起享樂。』當時，阿難！那位辟支佛就下到殿上，想要度化父母。國王就說：『太子！今天你為什麼穿著這種女人的衣服，又剃了鬚髮，和別人不一樣？』辟支佛回答說：『您現在穿的衣服非常奇特華麗，不是一般人穿的。』國王說：『為什麼不再回宮中呢？』辟支佛說：『從今以後，我不再貪戀慾望，也不再喜歡這五欲之樂。』國王說：『如果你不喜歡這五欲之樂，就在我的後花園里住吧。』 當時，國王就親自到花園裡，建造了房屋。當時，辟支佛爲了度化父母，就住在園館中接受國王的供養，經過一段時間，就在無餘涅槃界入滅了。國王取了他的舍利併火化，在那個地方建立了大神祠。國王又在其他日子到花園裡觀看，看到那個神祠，已經破敗不堪。看到后就想：『這是我兒子的神祠，現在已經破敗了。』當時，國王就用自己的傘蓋，覆蓋在神祠上，都是因為愛心沒有斷盡。 所以，阿難！不要有其他的想法，當時的善化王，就是我的前身。當時，因為兒子，用一個傘蓋覆蓋在寺廟上，憑藉這個功德，在天人和人世間流轉，數百千次變為轉輪聖王，或者成為帝釋、梵天。我當時不知道他是辟支佛，如果我知道他是辟支佛，他的功德是無法估量的。如果如來沒有成就無上正真道，還要再經歷二千五百次變為轉輪聖王，治理天下；因為成就了道，現在才有這二千五百個傘蓋，自然顯現。這就是，阿難！因為這個因緣，如來才笑了。侍奉諸佛，功德是如此不可思議。所以，阿難！應當尋求方便，供養諸佛世尊！就這樣。阿難！應當這樣學習。
At that time, the king loved the crown prince dearly, never taking his eyes off him, and built three lecture halls for the prince; he also filled them with beautiful women, so that the crown prince could enjoy himself with them. Then, the crown prince thought: 'Among these women, is there anyone who can exist forever, never leave this world, and never change? But observing them, they are all impermanent, none of them can exist in the world forever, they are all illusory and unreal, without any truth, yet they make people become infatuated and loving, and they do not know to stay away from them. What use do I have for them? I might as well abandon them and learn the Way.' At that time, the one who loved the crown prince so much, on that very day, shaved off his beard and hair, put on the three Dharma robes, left home to learn the Way; soon that very night, he broke all the bonds, contemplating that all conditioned phenomena are subject to destruction, and became a Pratyekabuddha. After becoming a Buddha, he spoke this verse: 'Desires are impermanent, changing and without true stability, knowing this is a great calamity, I will walk alone and not be with them.' At that time, after the Pratyekabuddha spoke this verse, he flew into the sky, circling the city of Mithila three times. At that time, the king was on the high palace, enjoying himself with the palace women, and saw the Pratyekabuddha circling the city three times, he was extremely happy, unable to contain himself: 'My crown prince, he can actually fly in the sky, like a bird.' He did not know that he had become a Pratyekabuddha, and said to him: 'Child! Come down to this palace now, and enjoy yourself with me.' At that time, Ananda! That Pratyekabuddha came down to the palace, wanting to liberate his parents. The king said: 'Crown Prince! Why are you wearing these women's clothes today, and why have you shaved your beard and hair, making yourself different from others?' The Pratyekabuddha replied: 'What you are wearing now is very strange and elegant, not what ordinary people wear.' The king said: 'Why don't you come back to the palace?' The Pratyekabuddha said: 'From now on, I will no longer crave desires, nor will I enjoy these five desires.' The king said: 'If you do not enjoy these five desires, then live in my back garden.' At that time, the king went to the garden himself and built houses. At that time, the Pratyekabuddha, wanting to liberate his parents, lived in the garden pavilion and received the king's offerings, and after some time, he entered Parinirvana in the realm of Nirvana without remainder. The king took his relics and cremated them, and built a great shrine at that place. The king went to the garden to look at it on other days, and saw that the shrine was dilapidated. After seeing it, he thought: 'This is my son's shrine, and now it is dilapidated.' At that time, the king used his own canopy to cover the shrine, all because his love had not been exhausted. Therefore, Ananda! Do not have other views, the king of good transformation at that time, was my former self. At that time, because of his son, he used a canopy to cover the temple, and by virtue of this merit, he transmigrated between the heavens and the human world, hundreds and thousands of times becoming a wheel-turning sage king, or becoming Indra, or Brahma. At that time, I did not know that he was a Pratyekabuddha, if I had known that he was a Pratyekabuddha, his merit would be immeasurable. If the Tathagata had not attained the unsurpassed true enlightenment, he would have had to become a wheel-turning sage king two thousand five hundred more times, ruling the world; because he attained the Way, now there are these two thousand five hundred canopies, naturally appearing. This is why, Ananda! Because of this cause and condition, the Tathagata laughed. Serving all Buddhas, the merit is so inconceivable. Therefore, Ananda! You should seek ways to make offerings to all the Buddhas, the World Honored Ones! Thus. Ananda! You should learn in this way.
。」
是時，世尊將諸比丘眾，往詣毗舍離城，住城門中，便說此偈：
「今以成如來， 世間最第一， 持此至誠語， 毗舍離無他。 復以至誠法， 得至涅槃界， 復以至誠僧， 賢聖眾第一， 二足獲安隱， 四足亦復然， 行道亦吉祥， 來者亦復然。 晝夜獲安隱， 無有觸嬈者， 持此至誠語， 使毗舍無他。」
如來說此語已，是時羅剎、鬼神各自馳走，不安其所，更不復入毗舍離城；諸有疾病之人各得除愈。
爾時，世尊游在獼猴池側，國土人民承事供養衣被、飯食、床臥具、病瘦醫藥，隨其貴賤，各來飯佛及比丘僧，亦受八關齋，不失時節。
是時，毗舍離城內，有六師在彼游化。所謂六師者：不蘭迦葉、阿夷專、瞿耶樓、波休迦栴、先比盧持、尼揵子等。是時，六師集在一處，而作是說：「此沙門瞿曇住此毗舍離城，為人民所供養，然我等不為人民所供養。我等可往與彼論議，何者得勝？何者不如？」
不蘭迦葉曰：「諸有沙門、婆羅門不受他語，方便致詰，此非沙門、婆羅門之法；然此瞿曇沙門不受他語，方便致難，我等那得與彼論議？」
阿夷專言：「無施、無受，亦無與者，亦無今世、後世眾生之類，亦無善惡之報。」
瞿耶樓說曰：「在恒水側殺害人民不可稱計，積肉成山；在恒水左，作諸功德，緣此都無善惡之報。」
彼休迦栴言：「正使在恒水左，佈施、持戒，隨時供給不令有乏，亦復無此福報。」
先比盧持言：「無有言語，亦無言語之報，唯默然快樂。」
尼揵子曰：「有言語，亦有言語之報。沙門瞿曇亦是人，我亦是人；瞿曇有所知，我等亦有所知；沙門瞿曇有神足，我亦有神足。若彼沙門現一神足，我等當現二神足；彼現二神足，我現四神足；彼現四，我現八；彼現八，我現十六；彼現十六，我現三十二，恒使增多，終不為彼屈，足得與角力。設彼不受我等論者，即是彼之咎，人民聞已，不復供養，我等便得供養。」
是時，有比丘尼聞此語云：「六師集在一處，生此論本：『沙門瞿曇不受人論，我等足得勝。』」是時，輸盧尼比丘尼飛在虛空，向彼六師，而說此偈：
「我師無等倫， 最尊無過者， 是彼尊弟子， 名曰輸盧尼
現代漢語譯本 當時，世尊帶領著眾多比丘，前往毗舍離城，住在城門口，便說了這首偈語： 『如今已成就如來，世間最尊貴第一， 持此至誠之語，毗舍離城無災禍。 又以至誠之法，得以到達涅槃境界， 又以至誠之僧，賢聖眾中最第一， 兩足的眾生獲得安穩，四足的眾生也如此， 行走在道上吉祥如意，來的人也如此。 日夜獲得安穩，沒有侵擾之人， 持此至誠之語，使毗舍離城無災禍。』 如來說完此語后，當時羅剎、鬼神各自逃散，不得安寧，不再進入毗舍離城；所有患病的人都得以痊癒。 當時，世尊在獼猴池邊游化，當地人民供養衣物、飯食、床鋪臥具、醫藥等，根據各自的貧富，前來供養佛陀和比丘僧，也受持八關齋戒，不失時機。 當時，在毗舍離城內，有六位外道導師在那裡游化。這六位導師是：不蘭迦葉、阿夷專、瞿耶樓、波休迦栴、先比盧持、尼揵子等。當時，這六位導師聚集在一起，這樣說道：『這位沙門瞿曇住在毗舍離城，受到人民的供養，而我們卻不被人民供養。我們可以去和他辯論，看誰能獲勝？誰不如？』 不蘭迦葉說：『那些沙門、婆羅門不接受別人的辯論，而是用方便之法來詰難，這不是沙門、婆羅門應有的行為；然而這位瞿曇沙門不接受別人的辯論，而是用方便之法來詰難，我們怎麼能和他辯論呢？』 阿夷專說：『沒有施捨，沒有接受，也沒有給予者，也沒有今世、後世的眾生，也沒有善惡的報應。』 瞿耶樓說：『在恒河邊殺害人民無數，屍體堆積如山；在恒河左邊，做各種功德，但這些都沒有善惡的報應。』 彼休迦栴說：『即使在恒河左邊，佈施、持戒，隨時供給，不讓有缺乏，也沒有這樣的福報。』 先比盧持說：『沒有言語，也沒有言語的報應，只有沉默才是快樂。』 尼揵子說：『有言語，也有言語的報應。沙門瞿曇是人，我也是人；瞿曇有所知，我們也有所知；沙門瞿曇有神通，我也有神通。如果他現一個神通，我們就現兩個神通；他現兩個神通，我們就現四個神通；他現四個，我們就現八個；他現八個，我們就現十六個；他現十六個，我們就現三十二個，不斷增加，絕不向他屈服，足以和他較量。如果他不接受我們的辯論，那就是他的過錯，人民聽了之後，就不會再供養他，我們就能得到供養。』 當時，有一位比丘尼聽到這些話，說：『六位外道導師聚集在一起，產生了這樣的論調：『沙門瞿曇不接受辯論，我們足以戰勝他。』』當時，輸盧尼比丘尼飛到空中，來到那六位導師面前，說了這首偈語： 『我的老師無與倫比，最尊貴沒有超過他的， 我是那位尊者的弟子，名字叫做輸盧尼。』
English version At that time, the World Honored One, along with many bhikkhus, went to the city of Vaishali and stayed at the city gate, where he spoke this verse: 'Now I have become the Tathagata, the most noble and foremost in the world, Holding this sincere word, there will be no misfortune in Vaishali. Moreover, with the sincere Dharma, one can reach the realm of Nirvana, And with the sincere Sangha, the most foremost among the noble and virtuous, Two-legged beings obtain peace, and so do four-legged beings, Walking on the path is auspicious, and so are those who come. Day and night they obtain peace, without any disturbance, Holding this sincere word, may there be no misfortune in Vaishali.' After the Tathagata spoke these words, the rakshasas and ghosts scattered, unable to find peace, and no longer entered the city of Vaishali; all those who were sick were healed. At that time, the World Honored One was wandering near the Monkey Pond, and the local people offered clothing, food, bedding, and medicine, according to their wealth, to the Buddha and the Sangha of bhikkhus. They also observed the eight precepts, not missing the opportune time. At that time, within the city of Vaishali, there were six heretical teachers wandering and teaching. These six teachers were: Purana Kassapa, Ajita Kesakambali, Pakudha Kaccayana, Makkhali Gosala, Sanjaya Belatthiputta, and Nigantha Nataputta. At that time, these six teachers gathered together and said: 'This Shramana Gautama resides in Vaishali and is being supported by the people, while we are not. We should go and debate with him, to see who can win? Who is inferior?' Purana Kassapa said: 'Those Shramanas and Brahmins who do not accept others' arguments, but use expedient means to challenge, this is not the way of Shramanas and Brahmins; however, this Shramana Gautama does not accept others' arguments, but uses expedient means to challenge, how can we debate with him?' Ajita Kesakambali said: 'There is no giving, no receiving, nor is there a giver, nor are there beings in this life or the next, nor is there retribution for good or evil.' Pakudha Kaccayana said: 'On the banks of the Ganges, countless people are killed, and their bodies pile up like mountains; on the left bank of the Ganges, one performs various meritorious deeds, but there is no retribution for good or evil.' Makkhali Gosala said: 'Even if one gives alms, observes precepts, and provides for others without fail on the left bank of the Ganges, there is no such merit.' Sanjaya Belatthiputta said: 'There is no speech, nor is there retribution for speech, only silence is happiness.' Nigantha Nataputta said: 'There is speech, and there is retribution for speech. Shramana Gautama is a man, and I am a man; Gautama has knowledge, and we also have knowledge; Shramana Gautama has supernatural powers, and I also have supernatural powers. If he manifests one supernatural power, we will manifest two; if he manifests two, we will manifest four; if he manifests four, we will manifest eight; if he manifests eight, we will manifest sixteen; if he manifests sixteen, we will manifest thirty-two, constantly increasing, never yielding to him, enough to compete with him. If he does not accept our debate, then it is his fault, and the people, upon hearing this, will no longer support him, and we will receive support.' At that time, a bhikkhuni heard these words and said: 'The six heretical teachers have gathered together and created this argument: 'Shramana Gautama does not accept debate, we are enough to defeat him.'' At that time, the bhikkhuni Shuluni flew into the sky and came before the six teachers, and spoke this verse: 'My teacher is unparalleled, the most noble, none surpasses him, I am a disciple of that noble one, my name is Shuluni.'
。 汝設有境界， 便與我論議， 我當事事報， 如師子掩鹿。 且舍我尊師， 本無如來者， 我今比丘尼， 足能降外道。」
是比丘尼說此語已，六師尚不能仰視顏色，況與論議。
是時，毗舍離城人民之類，遙見比丘尼在虛空中，共六師而論議，然六師不能報之；各各稱慶，歡喜無量：「六師今日屈折于彼。」
是時，六師極懷愁憂，出毗舍離城而去，更不入城。
是時，眾多比丘聞輸盧比丘尼與六師共論而得勝，聞已，至世尊所，頭面禮足，以此因緣，具白世尊。世尊告諸比丘：「輸盧比丘尼有大神足，有大威神，智慧多聞。我長夜恒生此念：『更無有能與六師共論，唯有如來及此比丘尼。』」
爾時，世尊告諸比丘：「汝等頗見余比丘尼能降伏外道如此比丘尼乎？」
諸比丘對曰：「不也。世尊！」
世尊告曰：「諸比丘！我聲聞中第一比丘尼能降伏外道，所謂輸盧比丘尼是。」
（一二）
爾時，世尊告諸比丘：「有六細滑更樂入。云何為六？所謂眼、耳、鼻、舌、身、意入，是謂六入。凡夫之人，若眼見色，便起染著之心，不能捨離；彼以見色，極起愛著，流轉生死，無有解時。六情亦復如是，起染著想，意不能捨離，由是流轉，無有解時。
「若世尊賢聖弟子，眼見色已，不起染著，無有污心，即能分別此眼是無常之法，苦、空、非身之法。六情亦復如是，不起染污心，分別此六情無常、苦、空、非身之法。當思惟此時，便獲二果，于現法中得阿那含、若阿羅漢。猶如有人極饑，欲修治穀麥，揚治令凈而取食之，除去飢渴。賢聖弟子亦復如是，於此六情，思惟污露不凈，即成道跡，入無餘涅槃界。是故，比丘！當求方便，滅此六情。如是，諸比丘！當作是學。」
增壹阿含經卷第三十三
等法品第三十九
爾時，世尊告諸比丘：「若有比丘成就七法者，于現法中受樂無窮，欲得盡漏，便能獲之。云何為七法？於是，比丘知法、知義、知時，又能自知，復能知足，亦復知入眾中，觀察眾人，是謂七法。
「云何比丘知法？於是，比丘知法，所謂契經、祇夜、偈、因緣、譬喻、本末、廣演、方等、未曾有、廣普、授決、生經。若有比丘不知法者，不知十二部經，此非比丘也
現代漢語譯本 『如果你設定了辯論的界限，就來與我辯論，我將事事迴應，如同獅子撲食鹿一樣。暫且放下我尊敬的老師，本來就沒有如來，我如今身為比丘尼，完全能夠降伏外道。』 這位比丘尼說完這些話后，六師甚至不敢抬頭看她的臉色，更不用說與她辯論了。 當時，毗舍離城的人們遠遠地看到比丘尼在空中與六師辯論，而六師卻無法迴應；他們都互相慶賀，無比歡喜：『六師今天被她折服了。』 當時，六師極其憂愁，離開了毗舍離城，再也沒有進入城中。 當時，許多比丘聽到輸盧比丘尼與六師辯論並獲勝，聽后，來到世尊那裡，頂禮世尊，將此事詳細稟告世尊。世尊告訴眾比丘：『輸盧比丘尼有大神足，有大威神，智慧廣博。我一直以來都有這樣的想法：『再也沒有人能與六師辯論，只有如來和這位比丘尼。』 那時，世尊告訴眾比丘：『你們是否見過其他比丘尼能像這位比丘尼一樣降伏外道？』 眾比丘回答說：『沒有，世尊！』 世尊說：『諸位比丘！我的聲聞弟子中，第一位能降伏外道的比丘尼，就是輸盧比丘尼。』
那時，世尊告訴眾比丘：『有六種細微的感官容易讓人沉溺。哪六種呢？就是眼、耳、鼻、舌、身、意這六種感官。凡夫俗子，如果眼睛看到美好的事物，就會產生貪戀之心，不能捨棄；他們因為看到美好的事物，極度地產生愛戀，在生死輪迴中流轉，沒有解脫的時候。六種感官也是如此，產生貪戀的想法，內心不能捨棄，因此在輪迴中流轉，沒有解脫的時候。 『如果世尊的賢聖弟子，眼睛看到美好的事物后，不產生貪戀，沒有污濁的心，就能分辨出這眼睛是無常的，是苦的，是空的，不是自我的。六種感官也是如此，不產生污濁的心，分辨出這六種感官是無常的、苦的、空的、不是自我的。當這樣思考的時候，就能獲得兩種果報，在現世中得到阿那含果或阿羅漢果。就像有人非常飢餓，想要處理穀物，揚去雜質，得到乾淨的食物來吃，從而解除飢渴。賢聖弟子也是如此，對於這六種感官，思考它們是污穢不凈的，就能成就道業，進入無餘涅槃的境界。因此，比丘們！應當尋求方便，滅除這六種感官。諸位比丘！應當這樣學習。』
那時，世尊告訴眾比丘：『如果比丘成就七種法，在現世中就能享受無窮的快樂，想要斷除煩惱，就能獲得。哪七種法呢？就是比丘知道法、知道義、知道時機，又能自知，又能知足，也能知道進入大眾之中，觀察眾人，這就是七種法。 『比丘如何知道法呢？就是比丘知道法，也就是契經、祇夜、偈、因緣、譬喻、本末、廣演、方等、未曾有、廣普、授決、生經。如果比丘不知道法，不知道十二部經，就不是比丘。』
English version 'If you have set a boundary for debate, then come and debate with me. I will respond to everything, like a lion pouncing on a deer. Let go of my respected teacher, there was originally no Tathagata. I, now a bhikkhuni, am fully capable of subduing the heretics.' After this bhikkhuni spoke these words, the six teachers did not even dare to look her in the face, let alone debate with her. At that time, the people of the city of Vaishali, seeing from afar the bhikkhuni in the sky debating with the six teachers, and the six teachers unable to respond, all congratulated each other, rejoicing immeasurably: 'The six teachers have been defeated by her today.' At that time, the six teachers were extremely worried and left the city of Vaishali, never to enter the city again. At that time, many bhikkhus heard that Bhikkhuni Suro had debated with the six teachers and won. After hearing this, they went to the World Honored One, bowed at his feet, and reported the matter in detail. The World Honored One told the bhikkhus: 'Bhikkhuni Suro has great supernatural powers, great majestic power, and great wisdom. I have always had this thought: 'There is no one else who can debate with the six teachers, except for the Tathagata and this bhikkhuni.' At that time, the World Honored One told the bhikkhus: 'Have you seen any other bhikkhuni who can subdue heretics like this bhikkhuni?' The bhikkhus replied: 'No, World Honored One!' The World Honored One said: 'Bhikkhus! Among my disciples, the foremost bhikkhuni who can subdue heretics is Bhikkhuni Suro.'
At that time, the World Honored One told the bhikkhus: 'There are six subtle senses that are easy to become attached to. What are the six? They are the six senses of eye, ear, nose, tongue, body, and mind. Ordinary people, if their eyes see beautiful things, will develop a desire for them and cannot let go. Because they see beautiful things, they develop extreme attachment, and they revolve in the cycle of birth and death, without liberation. The six senses are also like this, they give rise to thoughts of attachment, and the mind cannot let go, thus they revolve in the cycle of birth and death, without liberation.' 'If the World Honored One's virtuous and holy disciples, after their eyes see beautiful things, do not develop attachment, and have no defiled mind, they can discern that this eye is impermanent, is suffering, is empty, and is not self. The six senses are also like this, they do not develop a defiled mind, and discern that these six senses are impermanent, suffering, empty, and not self. When they contemplate in this way, they can obtain two fruits, attaining the Anagami or Arhat fruit in this present life. It is like someone who is extremely hungry, wanting to process grain, winnowing away the impurities, and obtaining clean food to eat, thus relieving their hunger and thirst. Virtuous and holy disciples are also like this, regarding these six senses, they contemplate that they are defiled and impure, and they can achieve the path, entering the realm of Nirvana without remainder. Therefore, bhikkhus! You should seek a way to extinguish these six senses. Bhikkhus! You should learn in this way.'
At that time, the World Honored One told the bhikkhus: 'If a bhikkhu achieves seven qualities, in this present life he can enjoy endless happiness, and if he desires to end his defilements, he can attain it. What are the seven qualities? They are that the bhikkhu knows the Dharma, knows the meaning, knows the time, and also knows himself, and also knows contentment, and also knows how to enter the assembly and observe the people. These are the seven qualities.' 'How does a bhikkhu know the Dharma? It is that the bhikkhu knows the Dharma, that is, the Sutras, Geyas, Gathas, Nidanas, Avadanas, Jatakas, Vaipulyas, Adbhuta-dharmas, Upadesas, and the Sutras of Birth. If a bhikkhu does not know the Dharma, does not know the twelve divisions of the scriptures, then he is not a bhikkhu.'
。以其比丘能解了法故，名為知法。如是，比丘解了於法。
「云何比丘解了于義？於是，比丘知如來機趣，解了深義，無所疑難。若有比丘不解了義者，此非比丘也。以其比丘能知深義故，名為解義也。如是，比丘能分別義。
「云何比丘知其時宜？於是，比丘知其時節，可修觀時便修觀，可修止時便修止，可默知默，可行知行，可誦知誦，可授前人便授前人，可語知語。若有比丘不知此者，不知止觀進止之宜，此非比丘。若複比丘知其時節，不失時宜，此名為隨其方宜。如是，比丘知其時宜。
「云何比丘自能修己？於是，比丘能自知己：『我今有此見聞念知，有如是智慧，行步進止，恒隨正法。』若有比丘不能自知智慧之宜，出入行來，此非比丘也。以其比丘能自修己進止之宜，此名為自修己行，是謂比丘能自知己。
「云何比丘自知止足？於是，比丘能自籌量睡眠、覺寤、坐臥、經行、進止之宜，皆能知止足。若有比丘不能知是者，則非比丘也。以其比丘能解了此故，名為知足。如是，比丘名為知足。
「云何比丘知入大眾？於是，比丘分別大眾，此是剎利種，此是婆羅門眾，此是長者眾，此是沙門眾，我當以此法宜則適彼眾中，可語可默，皆悉知之。若有比丘不知入眾，此非比丘。以其比丘知入大眾故，名為知入眾也。是謂比丘知入大眾也。
「云何比丘知眾人根元？比丘當知，有二人。云何為二？彼或有一人，欲往至園中親覲比丘；彼第二人不喜至彼觀見比丘。彼人慾至園中親覲比丘者，此人最為上。
「比丘！復有二人。云何為二？彼一人雖至比丘所，然不問其宜；彼第二人亦不往至寺中見比丘。彼至寺人最為第一。
「比丘！復有二人。云何為二？彼一人至比丘所問訊時宜；彼第二人不至比丘所問訊時宜。彼人至寺者，最尊第一，出彼人上。
「比丘！復有二人。云何為二？彼一人至比丘所，至心聽法；彼第二人不至比丘所，不至心聽法。彼至心聽法者，于彼人最為第一。
「比丘！復有二人。云何為二？彼有一人能觀察法，受持諷誦；彼第二人，不能受持諷誦。彼人受持諷誦者，於此人上最為第一。
「比丘！復有二人。云何為二？彼有一人，聞法解其義；彼第二人，聞法不解其義
現代漢語譯本：『因為比丘能夠理解佛法，所以稱為知法。』如此，比丘理解了佛法。 『什麼樣的比丘理解義理呢？』這裡，比丘知道如來的意趣，理解深奧的含義，沒有疑惑。如果有比丘不理解義理，那他就不是比丘。因為比丘能夠理解深奧的含義，所以稱為理解義理。如此，比丘能夠分辨義理。 『什麼樣的比丘知道時宜呢？』這裡，比丘知道時節，可以修習觀的時候就修習觀，可以修習止的時候就修習止，可以默然的時候就默然，可以行走的時候就行走，可以誦讀的時候就誦讀，可以教導他人的時候就教導他人，可以說話的時候就說話。如果有比丘不知道這些，不知道止觀進退的適宜，那他就不是比丘。如果比丘知道時節，不失去時宜，這就稱為隨順時宜。如此，比丘知道時宜。 『什麼樣的比丘能夠自我修養呢？』這裡，比丘能夠自我瞭解：『我現在有這樣的見聞念知，有這樣的智慧，行走進退，始終遵循正法。』如果有比丘不能自我瞭解智慧的適宜，出入行走，那他就不是比丘。因為比丘能夠自我修養進退的適宜，這稱為自我修養的行為，這就是比丘能夠自我瞭解。 『什麼樣的比丘知道自我滿足呢？』這裡，比丘能夠自我衡量睡眠、覺醒、坐臥、經行、進退的適宜，都能知道滿足。如果有比丘不能知道這些，那他就不是比丘。因為比丘能夠理解這些，所以稱為知足。如此，比丘稱為知足。 『什麼樣的比丘知道進入大眾呢？』這裡，比丘分辨大眾，這是剎帝利種姓，這是婆羅門大眾，這是長者大眾，這是沙門大眾，我應當用這樣的法宜來適應他們，可以說話可以沉默，都完全知道。如果有比丘不知道進入大眾，那他就不是比丘。因為比丘知道進入大眾，所以稱為知道進入大眾。這就是比丘知道進入大眾。 『什麼樣的比丘知道眾人的根源呢？』比丘應當知道，有兩個人。哪兩個人呢？其中有一個人，想要去園中親近拜見比丘；另一個人不喜歡去那裡看望比丘。那個人想要去園中親近拜見比丘，這個人最為上等。 『比丘！』又有兩個人。哪兩個人呢？其中一個人雖然到了比丘那裡，卻不問候適宜；另一個人也不去寺廟看望比丘。那個去寺廟的人最為第一。 『比丘！』又有兩個人。哪兩個人呢？其中一個人到了比丘那裡問候適宜；另一個人不去比丘那裡問候適宜。那個去寺廟的人，最為尊貴第一，超出那個人之上。 『比丘！』又有兩個人。哪兩個人呢？其中一個人到了比丘那裡，真心聽法；另一個人不去比丘那裡，不真心聽法。那個真心聽法的人，在這些人中最為第一。 『比丘！』又有兩個人。哪兩個人呢？其中一個人能夠觀察佛法，受持諷誦；另一個人，不能受持諷誦。那個受持諷誦的人，在這人之上最為第一。 『比丘！』又有兩個人。哪兩個人呢？其中一個人，聽聞佛法能夠理解其中的含義；另一個人，聽聞佛法不能理解其中的含義。
English version: 'Because a bhikkhu understands the Dharma, he is called one who knows the Dharma.' Thus, a bhikkhu understands the Dharma. 'What kind of bhikkhu understands the meaning?' Here, a bhikkhu knows the intention of the Tathagata, understands the profound meaning, and has no doubts. If a bhikkhu does not understand the meaning, then he is not a bhikkhu. Because a bhikkhu can understand the profound meaning, he is called one who understands the meaning. Thus, a bhikkhu can distinguish the meaning. 'What kind of bhikkhu knows the proper time?' Here, a bhikkhu knows the seasons, when it is time to practice contemplation, he practices contemplation; when it is time to practice tranquility, he practices tranquility; when it is time to be silent, he is silent; when it is time to walk, he walks; when it is time to recite, he recites; when it is time to teach others, he teaches others; when it is time to speak, he speaks. If a bhikkhu does not know these, does not know the proper times for tranquility and contemplation, for advancing and retreating, then he is not a bhikkhu. If a bhikkhu knows the seasons and does not miss the proper time, this is called following the proper time. Thus, a bhikkhu knows the proper time. 'What kind of bhikkhu can cultivate himself?' Here, a bhikkhu can understand himself: 'I now have this seeing, hearing, thinking, and knowing; I have this wisdom; in walking, advancing, and retreating, I always follow the right Dharma.' If a bhikkhu cannot understand the proper use of his wisdom, in going out and coming in, then he is not a bhikkhu. Because a bhikkhu can cultivate himself in the proper ways of advancing and retreating, this is called the act of self-cultivation, and this is how a bhikkhu can understand himself. 'What kind of bhikkhu knows self-contentment?' Here, a bhikkhu can measure his sleep, wakefulness, sitting, lying down, walking, advancing, and retreating, and knows contentment in all of these. If a bhikkhu cannot know these, then he is not a bhikkhu. Because a bhikkhu can understand these, he is called content. Thus, a bhikkhu is called content. 'What kind of bhikkhu knows how to enter a crowd?' Here, a bhikkhu distinguishes the crowds: this is a Kshatriya crowd, this is a Brahmin crowd, this is an elder's crowd, this is a Shramana crowd. I should use this Dharma to adapt to them, knowing when to speak and when to be silent. If a bhikkhu does not know how to enter a crowd, then he is not a bhikkhu. Because a bhikkhu knows how to enter a crowd, he is called one who knows how to enter a crowd. This is how a bhikkhu knows how to enter a crowd. 'What kind of bhikkhu knows the roots of people?' A bhikkhu should know that there are two kinds of people. What are the two? One person wants to go to the garden to visit a bhikkhu; the second person does not like to go there to see a bhikkhu. The person who wants to go to the garden to visit a bhikkhu is the most superior. 'Bhikkhus!' There are again two kinds of people. What are the two? One person, although he goes to the bhikkhu, does not ask about what is proper; the second person does not go to the temple to see the bhikkhu. The person who goes to the temple is the most superior. 'Bhikkhus!' There are again two kinds of people. What are the two? One person goes to the bhikkhu to ask about what is proper; the second person does not go to the bhikkhu to ask about what is proper. The person who goes to the temple is the most honored and superior, surpassing the other person. 'Bhikkhus!' There are again two kinds of people. What are the two? One person goes to the bhikkhu and listens to the Dharma with sincerity; the second person does not go to the bhikkhu and does not listen to the Dharma with sincerity. The person who listens to the Dharma with sincerity is the most superior among these people. 'Bhikkhus!' There are again two kinds of people. What are the two? One person can observe the Dharma, uphold it, and recite it; the second person cannot uphold it and recite it. The person who upholds it and recites it is the most superior among these people. 'Bhikkhus!' There are again two kinds of people. What are the two? One person, upon hearing the Dharma, can understand its meaning; the second person, upon hearing the Dharma, cannot understand its meaning.
。彼人聞法解義者，於此人最尊第一。
「比丘！復有二人。云何為二？彼有一人聞法，法成就；彼第二人不聞法，法不成就。彼人法法成就者，於此人第一。
「比丘！復有二人。云何為二？彼一人聞法能堪忍修行，分別護持正法；第二人不能堪忍修行其法。彼能修行法者，於此諸人最尊第一。猶如牛有酪，由酪有酥，由酥有醍醐，最為第一，無能及者。此亦如是，若有人能修行者，此人最為第一，無能及者，是謂比丘觀察人根。若有人不了此者，則非比丘也。以其比丘聞法分別其義者，此為最上。如是比丘觀察人根。若有比丘成就七法者，于現法中快樂無為，意欲斷漏亦無有疑。是故，比丘！當求方便，成此七法。如是，比丘！當作是學。」
爾時，世尊告諸比丘：「三十三天晝度樹，本縱廣五十由旬，高百由旬，東、西、南、北蔭覆五十由旬，三十三天在彼四月自相娛樂。比丘當知，或有是時，彼晝度樹華葉凋落，萎黃在地。爾時，諸天見此瑞應，普懷歡喜，欣情內發：『此樹不久當更生華實。』
「比丘當知，或有是時，彼樹華實皆悉凋落，捐棄在地。是時，三十三天倍復歡喜，自相謂言：『此樹不久當作灰色。』
「比丘當知，復經歷數時，彼樹便作灰色。是時，三十三天已見此樹而作灰色，甚懷喜悅，自相謂言：『而今此樹已作灰色，不久當生羅網。』是時，三十三天見此晝度樹已生羅網，不久當生雹節。爾時，三十三天見已，復懷歡喜：『此樹今日已生雹節，不久當復開敷。』
「比丘當知，三十三天已見此樹漸漸開敷，各懷歡喜：『此樹不久漸漸開敷，不久當盡著華。』
「比丘當知，或有是時，彼樹普悉開敷，皆懷歡喜：『此樹今日皆悉著華。』爾時，此香逆風，百由旬內無不聞香者。爾時，諸天四月之中於彼自相娛樂，樂不可計。
「此亦如是，若賢聖弟子意欲出家學道時，如似彼樹始欲凋落。
「複次，賢聖弟子捐棄妻財，以信堅固，出家學道，剃除鬚髮，如似彼樹葉落在地。
「比丘當知，若賢聖弟子無貪慾想，除不善法，念持歡喜，游志一禪，似彼晝度樹而作灰色。
「複次，賢聖弟子有覺、有觀息，內有歡喜，專其一心，無覺、無觀、游心二禪，如似彼樹而生羅網
現代漢語譯本 那些聽聞佛法並理解其含義的人，在這群人中最為尊貴第一。 『比丘們！還有兩種人。哪兩種呢？其中一人聽聞佛法，法義得以成就；另一人不聽聞佛法，法義不得成就。那法義得以成就的人，在這人中最為第一。』 『比丘們！還有兩種人。哪兩種呢？其中一人聽聞佛法，能夠忍受修行，分辨並護持正法；另一人不能忍受修行此法。那能夠修行佛法的人，在這群人中最為尊貴第一。就像牛有乳，由乳有酪，由酪有酥，由酥有醍醐，最為第一，沒有能比得上的。這裡也是如此，如果有人能夠修行，這個人最為第一，沒有能比得上的，這就是比丘觀察人的根性。如果有人不瞭解這些，那就不是比丘。因為比丘聽聞佛法並分辨其含義，這是最上的。比丘應當這樣觀察人的根性。如果比丘成就七種法，在現世中就能快樂無為，想要斷除煩惱也不會有疑惑。所以，比丘們！應當尋求方便，成就這七種法。比丘們！應當這樣學習。』 那時，世尊告訴眾比丘：『三十三天所擁有的晝度樹，原本縱橫五十由旬，高一百由旬，東西南北的樹蔭覆蓋五十由旬，三十三天在那裡四個月互相娛樂。比丘們應當知道，有時，那晝度樹的花葉會凋落，枯黃在地。那時，諸天看到這種瑞兆，普遍感到歡喜，內心欣悅：『這樹不久將重新開花結果。』 『比丘們應當知道，有時，那樹的花和果實都會凋落，散落在地。這時，三十三天更加歡喜，互相說道：『這樹不久將變成灰色。』 『比丘們應當知道，又經過一段時間，那樹就變成灰色。這時，三十三天看到這樹已經變成灰色，非常高興，互相說道：『現在這樹已經變成灰色，不久將生出羅網。』這時，三十三天看到這晝度樹已經生出羅網，不久將生出雹節。那時，三十三天看到后，又感到歡喜：『這樹今天已經生出雹節，不久將再次開放。』 『比丘們應當知道，三十三天看到這樹漸漸開放，各自感到歡喜：『這樹不久將漸漸開放，不久將完全開花。』 『比丘們應當知道，有時，那樹完全開放，大家都感到歡喜：『這樹今天完全開花了。』那時，這香氣逆風，百由旬內沒有聞不到香氣的。那時，諸天四個月在那裡互相娛樂，快樂無法計算。 『這裡也是如此，如果賢聖弟子想要出家學道時，就像那樹開始凋落一樣。 『其次，賢聖弟子捨棄妻財，以堅定的信心，出家學道，剃除鬚髮，就像那樹的葉子落在地上一樣。 『比丘們應當知道，如果賢聖弟子沒有貪慾的想法，去除不善之法，保持歡喜，游心於初禪，就像那晝度樹變成灰色一樣。 『其次，賢聖弟子有覺、有觀止息，內心有歡喜，專心一意，沒有覺、沒有觀，游心於二禪，就像那樹生出羅網一樣。
English version Those who hear the Dharma and understand its meaning are the most honored and foremost among this group of people. 'Monks! There are two kinds of people. What two? One person hears the Dharma, and the Dharma is accomplished; the other person does not hear the Dharma, and the Dharma is not accomplished. The person whose Dharma is accomplished is the foremost among these people.' 'Monks! There are two kinds of people. What two? One person hears the Dharma and is able to endure practice, discern and uphold the true Dharma; the other person is unable to endure practice of this Dharma. The person who is able to practice the Dharma is the most honored and foremost among these people. Just as a cow has milk, from milk comes curds, from curds comes butter, from butter comes ghee, which is the foremost, and nothing can compare to it. It is the same here, if someone is able to practice, this person is the foremost, and nothing can compare to it. This is how a monk observes the roots of people. If someone does not understand these things, then they are not a monk. Because a monk hears the Dharma and discerns its meaning, this is the highest. This is how a monk should observe the roots of people. If a monk accomplishes seven dharmas, they will be happy and unconditioned in this life, and they will have no doubt about wanting to cut off defilements. Therefore, monks! You should seek means to accomplish these seven dharmas. Monks! You should learn in this way.' At that time, the World Honored One told the monks: 'The Day-Crossing Tree of the Thirty-Three Heavens, originally fifty yojanas in width and length, and one hundred yojanas in height, with its shade covering fifty yojanas in the east, west, south, and north, the Thirty-Three Heavens enjoy themselves there for four months. Monks should know that sometimes, the flowers and leaves of that Day-Crossing Tree will wither and fall, turning yellow on the ground. At that time, the gods, seeing this auspicious sign, are universally joyful, and their hearts are delighted: 'This tree will soon bloom and bear fruit again.' 'Monks should know that sometimes, the flowers and fruits of that tree will all wither and fall, scattered on the ground. At this time, the Thirty-Three Heavens are even more joyful, saying to each other: 'This tree will soon turn gray.' 'Monks should know that after some time, the tree will turn gray. At this time, the Thirty-Three Heavens, having seen that the tree has turned gray, are very happy, saying to each other: 'Now that this tree has turned gray, it will soon grow a net.' At this time, the Thirty-Three Heavens, having seen that the Day-Crossing Tree has grown a net, will soon grow hail knots. At that time, the Thirty-Three Heavens, having seen this, are again joyful: 'This tree has grown hail knots today, and it will soon bloom again.' 'Monks should know that the Thirty-Three Heavens, having seen that the tree is gradually blooming, are each joyful: 'This tree will soon gradually bloom, and it will soon be in full bloom.' 'Monks should know that sometimes, the tree is in full bloom, and everyone is joyful: 'This tree is in full bloom today.' At that time, the fragrance travels against the wind, and within a hundred yojanas, there is no one who does not smell the fragrance. At that time, the gods enjoy themselves there for four months, and their joy is immeasurable. 'It is the same here, if a noble disciple desires to leave home and study the Way, it is like that tree beginning to wither. 'Furthermore, a noble disciple abandons their wife and wealth, with firm faith, leaves home to study the Way, shaves their head and beard, just like the leaves of that tree falling to the ground. 'Monks should know that if a noble disciple has no thoughts of greed, removes unwholesome dharmas, maintains joy, and dwells in the first dhyana, it is like that Day-Crossing Tree turning gray. 'Furthermore, a noble disciple, with the cessation of initial and sustained thought, has inner joy, is single-minded, without initial and sustained thought, and dwells in the second dhyana, it is like that tree growing a net.'
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「複次，賢聖弟子念而有護，自覺身有樂，諸賢聖所救，護念具足，游在三禪，如似彼樹而生雹節。
「複次，賢聖弟子苦樂已盡，先無愁憂，無苦無樂，護念清凈，游志四禪，如似彼樹漸漸開敷。
「複次，賢聖弟子盡有漏，成無漏心解脫、智慧解脫，現法中而自娛樂：生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。如似彼樹皆悉敷花。
「是時，賢聖弟子戒德之香，遍聞四遠，無不稱譽者，四月之中而自娛樂，游心四禪，具足行本。是故，諸比丘！當求方便，成戒德之香。如是，比丘！當作是學。」
爾時，世尊告諸比丘：「我今當說七事水喻，人亦如是。諦聽！諦聽！善思念之。」
諸比丘對曰：「如是。世尊！」
世尊告曰：「彼云何七事水喻而似人？猶如有人沒在水底，如復有人暫出水還沒，如復有人出水觀看，如復有人出頭而住，如復有人於水中行，如復有人出水而欲到彼岸，如復有人已到彼岸。是謂，比丘！七事水喻出現於世。
「彼云何人沒在水底而不得出？於是，或有一人，不善之法遍滿其體，當經歷劫數，不可療治，是謂此人沒在水底。
「彼何等人出水還沒？或有一人信根漸薄，雖有善法而不牢固，彼身、口、意行善，后復身、口、意行不善法，身壞命終，生地獄中，是謂此人出水還沒。
「彼何等人出水觀看？於是，或有人有信善根，身、口、意行，更不增益其法，自守而住，彼身壞命終，生阿須倫中，是謂此人出水而觀。
「彼何等人出水住者？於是，或有人有信精進，斷三結使，更不退轉，必至究竟成無上道，是謂此人出水而住。
「彼何等人慾渡水者？於是，或有人信根精進，恒懷慚愧，斷三結使，淫、怒、癡薄，來至此世而斷苦際，是謂此人慾渡水者。
「彼何等人慾至彼岸？或有人信根精進，斷下五結，成阿那含，即彼般涅槃，更不來此世，是謂此人慾至彼岸者也。
「何等人已至彼岸者？於是，或有一人，信根精進而懷慚愧，盡有漏成無漏，于現法中而自娛樂；生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。於此無餘涅槃界而般涅槃，是謂此人已渡彼岸者也。
「是謂，比丘！有此七人水喻向汝等說，諸佛世尊所應修行接度人民，今已施行
現代漢語譯本： 『再者，賢聖弟子心念專注並加以守護，自覺身體有安樂，這是諸位賢聖所救護的，守護正念具足，安住在第三禪定中，就像那棵樹長出冰雹形成的節疤一樣。 『再者，賢聖弟子苦樂感受已經止息，先前沒有憂愁，沒有痛苦也沒有快樂，守護正念清凈，安住在第四禪定中，就像那棵樹漸漸地開花一樣。 『再者，賢聖弟子斷盡了所有煩惱，成就無煩惱的心解脫和智慧解脫，在現世中自我享受：生死已經終結，清凈的修行已經建立，該做的已經完成，不再受輪迴之苦，如實地知道這些。就像那棵樹完全盛開花朵一樣。 『這時，賢聖弟子的戒德之香，傳遍四方，沒有不稱讚他的，在四個月中自我享受，心安住在第四禪定中，具足修行的根本。因此，各位比丘！應當尋求方便，成就戒德之香。如此，比丘們！應當這樣學習。』
那時，世尊告訴眾比丘：『我現在要說七種水喻，人也是如此。仔細聽！仔細聽！好好思考！』 眾比丘回答說：『是的，世尊！』 世尊說：『這七種水喻如何像人呢？譬如有人沉在水底，又如有人暫時出水又沉沒，又如有人出水觀看，又如有人出頭而停住，又如有人在水中行走，又如有人出水想要到達彼岸，又如有人已經到達彼岸。這就是，比丘們！七種水喻出現在世間。 『什麼樣的人是沉在水底而無法出來呢？這裡，有的人，不善的法充滿他的身體，將經歷無數劫，無法治癒，這就是這個人沉在水底。 『什麼樣的人是出水又沉沒呢？有的人信根逐漸薄弱，雖然有善法卻不牢固，他身、口、意行善，之後又身、口、意行不善法，身壞命終，墮入地獄，這就是這個人出水又沉沒。 『什麼樣的人是出水觀看呢？這裡，有的人有信的善根，身、口、意行善，不再增進這些法，只是守住現狀，他身壞命終，生到阿修羅道中，這就是這個人出水觀看。 『什麼樣的人是出水而停住呢？這裡，有的人有信和精進，斷除了三種結縛，不再退轉，必定最終成就無上之道，這就是這個人出水而停住。 『什麼樣的人是想要渡水呢？這裡，有的人信根精進，常常懷有慚愧心，斷除了三種結縛，淫慾、嗔怒、愚癡都變得淡薄，來到這個世間而斷除苦的邊際，這就是這個人想要渡水。 『什麼樣的人是想要到達彼岸呢？有的人信根精進，斷除了下五種結縛，成就阿那含果位，就在那裡般涅槃，不再來這個世間，這就是這個人想要到達彼岸。 『什麼樣的人是已經到達彼岸呢？這裡，有的人，信根精進而懷有慚愧心，斷盡了所有煩惱，成就無煩惱，在現世中自我享受；生死已經終結，清凈的修行已經建立，該做的已經完成，不再受輪迴之苦，如實地知道這些。在此無餘涅槃界而般涅槃，這就是這個人已經渡過彼岸。 『這就是，比丘們！這七種人水喻我向你們說了，諸佛世尊所應修行接引人民的，現在已經施行了。』
English version: 'Furthermore, a noble disciple, mindful and with protection, is aware of bodily pleasure, protected by the noble ones, with mindfulness fully established, dwells in the third jhana, like that tree that produces hail-like knots. 'Furthermore, a noble disciple, having exhausted pleasure and pain, with no prior sorrow or joy, with neither pain nor pleasure, with mindfulness purified, dwells in the fourth jhana, like that tree gradually blossoming. 'Furthermore, a noble disciple, having exhausted the defilements, attains the undefiled liberation of mind and liberation through wisdom, enjoying themselves in the present life: birth and death are exhausted, the holy life is established, what needed to be done is done, there is no more rebirth, they know this as it is. Like that tree that is fully in bloom. 'At this time, the fragrance of the noble disciple's virtue spreads far and wide, with none who do not praise them, enjoying themselves for four months, their mind dwelling in the fourth jhana, fully practicing the fundamentals. Therefore, monks! You should seek the means to achieve the fragrance of virtue. Thus, monks! You should train yourselves.'
Then, the Blessed One said to the monks: 'I will now tell you the seven similes of water, and people are also like this. Listen carefully! Listen carefully! Reflect well on them.' The monks replied: 'Yes, Blessed One!' The Blessed One said: 'How are these seven similes of water like people? It is like someone who is submerged at the bottom of the water, or like someone who briefly comes out of the water and then sinks back down, or like someone who comes out of the water and looks around, or like someone who comes out of the water and stands there, or like someone who walks in the water, or like someone who comes out of the water and wants to reach the other shore, or like someone who has already reached the other shore. This, monks, is how the seven similes of water appear in the world. 'What kind of person is submerged at the bottom of the water and cannot come out? Here, there is a person whose body is filled with unwholesome qualities, who will go through countless eons, and cannot be cured. This is the person who is submerged at the bottom of the water. 'What kind of person comes out of the water and then sinks back down? There is a person whose faith is gradually weakening, who, although having good qualities, is not firm. They perform good deeds with body, speech, and mind, and then again perform unwholesome deeds with body, speech, and mind. When their body breaks up and they die, they are born in hell. This is the person who comes out of the water and then sinks back down. 'What kind of person comes out of the water and looks around? Here, there is a person who has the root of faith, who performs good deeds with body, speech, and mind, but does not further increase these qualities, and just remains as they are. When their body breaks up and they die, they are born in the Asura realm. This is the person who comes out of the water and looks around. 'What kind of person comes out of the water and stands there? Here, there is a person who has faith and diligence, who has cut off the three fetters, and will not regress, and will certainly achieve the unsurpassed path. This is the person who comes out of the water and stands there. 'What kind of person wants to cross the water? Here, there is a person who has faith and diligence, who is always filled with shame, who has cut off the three fetters, and whose lust, anger, and delusion have become weak, who comes to this world and cuts off the end of suffering. This is the person who wants to cross the water. 'What kind of person wants to reach the other shore? There is a person who has faith and diligence, who has cut off the five lower fetters, who has become an Anagami, and who will attain parinirvana there, and will not come to this world again. This is the person who wants to reach the other shore. 'What kind of person has already reached the other shore? Here, there is a person who has faith and diligence, who is filled with shame, who has exhausted all defilements, who has attained the undefiled state, and who enjoys themselves in the present life; birth and death are exhausted, the holy life is established, what needed to be done is done, there is no more rebirth, they know this as it is. They attain parinirvana in this realm of nirvana without remainder. This is the person who has already crossed the other shore. 'These, monks, are the seven similes of water that I have told you, which the Buddhas, the Blessed Ones, should practice to guide people, and which I have now put into practice.'
。當在閑居靜處，若在樹下，當念坐禪，勿起懈怠。此是我之教誨。」
爾時，世尊告諸比丘：「聖王在遠國治化，七法成就，不為怨家盜賊所擒獲。云何為七？然彼城郭極為高峻，修治齊整，是謂彼王先成就第一之法。複次，彼城門戶牢固，是謂彼城成就第二法。複次，彼城外塹極深且廣，是謂此城成就第三之法。複次，彼城內多諸穀米，倉庫盈滿，是謂彼城成就第四之法。複次，彼城饒諸薪草，是謂彼城成就第五之法。複次，彼城多諸器杖，備諸戰具，是謂彼城成就六法。複次，彼城主極聰明高才，豫知人情，可鞭則鞭，可治則治，是謂彼城成就七法，外境不能來侵。是謂，比丘！彼城國主成就此七法，外人不得嬈近。
「此比丘亦復如是，若成就七法，弊魔波旬不得其便。云何為七？於是，比丘！戒律成就，威儀具足，犯小律尚畏，何況大者！是謂比丘成就此第一之法，弊魔不得其便，猶如彼城，高廣極峻，不可沮壞。
「複次，比丘！若眼見色，不起想著，亦不興念，具足眼根，無所缺漏，而護眼根；耳聲、鼻香、舌味、身觸、意法，亦復如是，亦不起想，具足意根而無亂想，具足擁護意根，是謂比丘成就此第二法，弊魔波旬不得其便，如彼城郭，門戶牢固。
「複次，比丘！多聞不忘，恒念思惟正法道教，昔所經歷皆悉備知，是謂比丘成就此第三法，弊魔波旬不得其便，如彼城郭，外塹極深且廣。
「複次，比丘！多諸方便，所有諸法，初善、中善、竟善，具足清凈，得修梵行，是謂比丘成就此第四法，如彼城郭，多諸穀米，外寇不敢來侵。
「複次，比丘！思惟四增上心之法，亦不脫漏，是謂比丘成就此第五之法，弊魔波旬不得其便，如彼城郭，多諸薪草，外人不能來觸嬈。
「複次，比丘！得四神足，所為無難，是謂比丘成就此第六之法，弊魔波旬不得其便，如彼城內，器杖備具。
「複次，比丘！具能分別陰、入、界，亦復分別十二因緣所起之法，是謂比丘成就此七法，弊魔波旬不得其便，如彼城郭之主，聰明高才，可收則收，可舍則舍。
「今此比丘亦復如是，具知分別陰、持、入諸病。若有比丘成就此七法者，弊魔波旬終不得其便
現代漢語譯本：當你在閑暇安靜的地方，比如在樹下，應當想著坐禪，不要懈怠。這是我的教誨。 現代漢語譯本：那時，世尊告訴眾比丘：『聖明的君王在遙遠的國家治理教化，如果具備七種條件，就不會被仇敵盜賊所擒獲。這七種條件是什麼呢？首先，他的城墻非常高大堅固，修繕得整整齊齊，這是這位君王首先具備的第一種條件。其次，他的城門牢固堅實，這是他的城池具備的第二種條件。再次，他的城外護城河又深又寬，這是他的城池具備的第三種條件。再次，他的城內儲存著大量的穀米，倉庫滿滿的，這是他的城池具備的第四種條件。再次，他的城內有充足的柴草，這是他的城池具備的第五種條件。再次，他的城內有很多兵器，各種作戰裝備齊全，這是他的城池具備的第六種條件。再次，他的城主非常聰明有才能，預先了解民情，該鞭打的就鞭打，該治理的就治理，這是他的城池具備的第七種條件，外敵無法入侵。』比丘們，這位君王具備這七種條件，外人就無法侵擾接近。 現代漢語譯本：『比丘也是如此，如果具備七種條件，惡魔波旬就無法找到機會。這七種條件是什麼呢？首先，比丘戒律清凈，威儀具足，即使犯了小戒也感到畏懼，更何況是大的戒律！這是比丘具備的第一種條件，惡魔無法找到機會，就像那高大堅固的城墻，無法被摧毀。 現代漢語譯本：『其次，比丘如果眼睛看到顏色，不起貪戀執著，也不產生雜念，具備完整的眼根，沒有缺失，並且守護眼根；耳朵聽到聲音、鼻子聞到氣味、舌頭嚐到味道、身體感受到觸覺、意識感知到事物，也是如此，不起貪戀執著，具備完整的意根而沒有雜亂的想法，守護意根，這是比丘具備的第二種條件，惡魔波旬無法找到機會，就像那城池的城門牢固堅實。 現代漢語譯本：『再次，比丘博聞強記，不忘所學，經常思考正法教誨，過去所經歷的事情都清楚地知道，這是比丘具備的第三種條件，惡魔波旬無法找到機會，就像那城池的護城河又深又寬。 現代漢語譯本：『再次，比丘有很多方便法門，所有佛法，初善、中善、后善，都具足清凈，能夠修行清凈的梵行，這是比丘具備的第四種條件，就像那城池裡儲存著大量的穀米，外敵不敢來侵犯。 現代漢語譯本：『再次，比丘思考四種增上心法，也不遺漏，這是比丘具備的第五種條件，惡魔波旬無法找到機會，就像那城池裡有充足的柴草，外人無法侵擾。 現代漢語譯本：『再次，比丘獲得四種神足通，所做的事情沒有困難，這是比丘具備的第六種條件，惡魔波旬無法找到機會，就像那城池裡兵器裝備齊全。 現代漢語譯本：『再次，比丘能夠分辨五蘊、十二處、十八界，也能夠分辨十二因緣所產生的法，這是比丘具備的第七種條件，惡魔波旬無法找到機會，就像那城池的城主，聰明有才能，該收納的就收納，該捨棄的就捨棄。 現代漢語譯本：『現在的比丘也是如此，能夠清楚地分辨五蘊、十二處、十八界等各種病癥。如果有比丘具備這七種條件，惡魔波旬最終無法找到機會。』
English version: When you are in a quiet and secluded place, such as under a tree, you should contemplate meditation and not be lazy. This is my teaching. English version: At that time, the World Honored One told the monks: 'A wise king, ruling and teaching in a distant country, if he possesses seven qualities, will not be captured by enemies or thieves. What are these seven qualities? First, his city walls are extremely high and strong, and well-maintained, this is the first quality that the king possesses. Second, his city gates are solid and secure, this is the second quality of his city. Third, the moat outside his city is deep and wide, this is the third quality of his city. Fourth, his city has a large store of grains, and the warehouses are full, this is the fourth quality of his city. Fifth, his city has an abundance of firewood and grass, this is the fifth quality of his city. Sixth, his city has many weapons and all kinds of war equipment, this is the sixth quality of his city. Seventh, the ruler of his city is very intelligent and capable, understands the people's feelings in advance, punishes those who should be punished, and governs those who should be governed, this is the seventh quality of his city, and external enemies cannot invade.' Monks, if this king possesses these seven qualities, outsiders cannot harass or approach him. English version: 'Monks are also like this, if they possess seven qualities, the evil Mara Papiyan will not find an opportunity. What are these seven qualities? First, a monk is pure in precepts, complete in deportment, and fears even minor violations, let alone major ones! This is the first quality that a monk possesses, and the evil Mara cannot find an opportunity, just like the high and strong city walls that cannot be destroyed. English version: 'Second, if a monk sees a color with his eyes, he does not become attached or cling to it, nor does he generate distracting thoughts, he has complete eye faculties, without any deficiencies, and he protects his eye faculties; the same is true for sounds heard by the ears, smells by the nose, tastes by the tongue, touches by the body, and objects perceived by the mind, he does not become attached or cling to them, he has complete mind faculties without confused thoughts, and he protects his mind faculties, this is the second quality that a monk possesses, and the evil Mara Papiyan cannot find an opportunity, just like the solid and secure city gates. English version: 'Third, a monk is learned and remembers well, does not forget what he has learned, constantly contemplates the teachings of the Dharma, and clearly knows all the things he has experienced in the past, this is the third quality that a monk possesses, and the evil Mara Papiyan cannot find an opportunity, just like the deep and wide moat outside the city. English version: 'Fourth, a monk has many skillful means, all the teachings of the Buddha, are good in the beginning, good in the middle, and good in the end, all are pure, and he is able to practice the pure Brahma conduct, this is the fourth quality that a monk possesses, just like the city that has a large store of grains, and external enemies dare not invade. English version: 'Fifth, a monk contemplates the four foundations of mindfulness, and does not neglect them, this is the fifth quality that a monk possesses, and the evil Mara Papiyan cannot find an opportunity, just like the city that has an abundance of firewood and grass, and outsiders cannot harass or approach it. English version: 'Sixth, a monk has attained the four supernatural powers, and there are no difficulties in what he does, this is the sixth quality that a monk possesses, and the evil Mara Papiyan cannot find an opportunity, just like the city that has all kinds of weapons and equipment. English version: 'Seventh, a monk is able to distinguish the five aggregates, the twelve sense bases, and the eighteen realms, and is also able to distinguish the teachings arising from the twelve links of dependent origination, this is the seventh quality that a monk possesses, and the evil Mara Papiyan cannot find an opportunity, just like the ruler of the city, who is intelligent and capable, accepts what should be accepted, and abandons what should be abandoned. English version: 'The monks of the present are also like this, they are able to clearly distinguish the five aggregates, the twelve sense bases, the eighteen realms, and all kinds of illnesses. If a monk possesses these seven qualities, the evil Mara Papiyan will ultimately not find an opportunity.'
。是故，諸比丘！當求方宜，分別陰、持、入及十二因緣，不失次第，便度魔界，不處其中。如是，比丘！當作是學。」
爾時，世尊告諸比丘：「我今當說七神止處，汝等諦聽！善思念之。」
是時，世尊告諸比丘：「彼云何名為七神識住處？所謂眾生若干種身想，所謂人及天也。又復眾生若干種身而有一想，所謂梵迦夷天也，初出現世；又復眾生一身若干想，所謂光音天也；又復眾生一身一想，所謂遍凈天也；又復眾生無量空，空處天也；又復眾生無量識，識處天也；又復眾生無有處，無有處天也。是謂，比丘！七識住處，我今已說七識處，諸佛世尊所可施行接度人民，今日已辦。當在閑居樹下，善修其行，勿有懈怠。此是我之教誨。」
當於爾時，尊者均頭身抱重患，臥在床褥，不能自起居。是時，均頭便念：「如來世尊今日不見垂愍，又遭重患，命在不久，醫藥不接。又聞世尊言：『一人不度，吾終不捨。』然今獨見遺棄，將何苦哉！」
爾時，世尊以天耳聞均頭比丘作是稱怨。是時，世尊告諸比丘：「汝等皆集至均頭比丘所，問其所疾。」
世尊將眾多比丘漸漸至均頭比丘房。是時，均頭遙見如來來，即自投地。爾時，世尊告均頭曰：「汝今抱患極為篤重，不須下床，吾自有坐。」
爾時，世尊告均頭曰：「汝所患為增為損，不增損乎？有能堪任受吾教也？」
是時，均頭比丘白佛言：「弟子今日所患極篤，但有增無損也。所服藥草，靡不周遍。」
世尊問曰：「視瞻病者竟為是誰？」
均頭白言：「諸梵行來見瞻視。」
爾時，世尊告均頭曰：「汝今堪與吾說七覺意乎？」
均頭是時，三自稱說七覺意名：「我今堪任於如來前說七覺意法。」
世尊告曰：「若能堪任向如來說，今便說之。」
是時，均頭白佛言：「七覺意者，何等為七？所謂念覺意，如來之所說，法覺意、精進覺意、喜覺意、猗覺意、定覺意、護覺意。是謂，世尊！有此七覺意者，正謂此耳。」
爾時，尊者均頭說此語已，所有疾患，皆悉除愈，無有眾惱。是時，均頭白世尊言：「藥中之盛，所謂此七覺意之法是也。欲言藥中之盛者，不過此七覺意，今思惟此七覺意，所有眾病皆悉除愈
因此，諸位比丘！應當尋求合適的方法，分辨五蘊、十二處、十八界以及十二因緣，不失其次第，便能度脫魔的境界，不滯留其中。如此，比丘們！應當這樣學習。 那時，世尊告訴眾比丘：『我現在要說七種心識的住處，你們仔細聽！好好思考。』 這時，世尊告訴眾比丘：『這所謂的七種心識住處是什麼呢？就是指眾生有各種不同的身形和想法，例如人和天。還有眾生有各種不同的身形但只有一個想法，例如初禪的梵眾天；還有眾生一個身體有各種不同的想法，例如光音天；還有眾生一個身體一個想法，例如遍凈天；還有眾生處於無邊虛空，即空無邊處天；還有眾生處於無邊識，即識無邊處天；還有眾生處於無所有，即無所有處天。這就是，比丘們！七種心識的住處。我已經說了七種心識的住處，諸佛世尊所應施行的接引眾生之事，今天已經完成。你們應當在閑靜之處，樹下，好好修行，不要懈怠。這是我的教誨。』 當時，尊者均頭身患重病，臥在床上，不能自己起居。這時，均頭便想：『如來世尊今天沒有垂憐我，我又遭遇重病，生命不久，醫藥也無濟於事。又聽世尊說：『如果有一個人沒有得度，我終不捨棄。』然而現在卻唯獨被遺棄，這該有多麼痛苦啊！』 這時，世尊用天耳聽到均頭比丘這樣抱怨。這時，世尊告訴眾比丘：『你們都到均頭比丘那裡，問問他的病情。』 世尊帶領眾多比丘慢慢來到均頭比丘的房間。這時，均頭遠遠看見如來來了，立刻從床上下來。這時，世尊告訴均頭說：『你現在病得很重，不用下床，我自己有座位。』 這時，世尊告訴均頭說：『你的病是加重了還是減輕了，還是沒有變化？還能接受我的教誨嗎？』 這時，均頭比丘對佛說：『弟子今天所患的病非常嚴重，只有加重沒有減輕。所服用的藥草，沒有不嘗試的。』 世尊問：『照顧你的人是誰？』 均頭回答說：『是各位梵行來照顧我。』 這時，世尊告訴均頭說：『你現在能為我說七覺支嗎？』 均頭這時，三次自稱說七覺支的名字：『我現在能在如來面前說七覺支法。』 世尊說：『如果能向我說，現在就說吧。』 這時，均頭對佛說：『七覺支是什麼呢？所謂念覺支，是如來所說的；法覺支、精進覺支、喜覺支、猗覺支、定覺支、護覺支。這就是，世尊！這七覺支，正是指這些。』 這時，尊者均頭說完這些話后，所有的疾病都消除了，沒有了任何痛苦。這時，均頭對世尊說：『藥物中最殊勝的，就是這七覺支的法。要說藥物中最殊勝的，沒有超過這七覺支的，現在思維這七覺支，所有的疾病都消除了。』
Therefore, monks! You should seek appropriate methods, distinguishing the aggregates, the sense bases, the elements, and the twelve links of dependent origination, without losing their order, and then you will cross over the realm of Mara, not dwelling within it. Thus, monks! You should train yourselves in this way. At that time, the World-Honored One told the monks: 'I will now speak of the seven abodes of consciousness. Listen carefully! Reflect well on them.' Then, the World-Honored One told the monks: 'What are these seven abodes of consciousness? They refer to beings with various kinds of bodies and thoughts, such as humans and gods. There are also beings with various kinds of bodies but one thought, such as the Brahma gods of the first dhyana; there are also beings with one body and various thoughts, such as the gods of the Abhasvara heaven; there are also beings with one body and one thought, such as the gods of the Subhakrtsna heaven; there are also beings in boundless space, the gods of the sphere of infinite space; there are also beings in boundless consciousness, the gods of the sphere of infinite consciousness; there are also beings in nothingness, the gods of the sphere of nothingness. These are, monks! the seven abodes of consciousness. I have now spoken of the seven abodes of consciousness. The work of guiding beings, which the Buddhas, the World-Honored Ones, should do, is completed today. You should dwell in quiet places, under trees, and practice diligently, without being lazy. This is my teaching.' At that time, the venerable Gundhi was seriously ill, lying on his bed, unable to get up by himself. Then, Gundhi thought: 'The Tathagata, the World-Honored One, has not shown me compassion today, and I have encountered a serious illness, my life is short, and medicine is of no help. I also heard the World-Honored One say: 'If there is one person who has not been liberated, I will not abandon them.' Yet now I am the only one abandoned, how painful this is!' At that time, the World-Honored One, with his divine ear, heard the venerable Gundhi complaining in this way. Then, the World-Honored One told the monks: 'All of you go to the venerable Gundhi and ask about his illness.' The World-Honored One, with many monks, gradually arrived at the room of the venerable Gundhi. Then, Gundhi, seeing the Tathagata coming from afar, immediately got off the bed. Then, the World-Honored One told Gundhi: 'You are very ill now, you don't need to get off the bed, I have a seat myself.' Then, the World-Honored One told Gundhi: 'Is your illness getting better or worse, or is it unchanged? Are you able to receive my teachings?' Then, the monk Gundhi said to the Buddha: 'The illness I have today is very serious, it is only getting worse and not better. All the herbs I have taken have been tried.' The World-Honored One asked: 'Who is taking care of you?' Gundhi replied: 'The fellow practitioners are coming to take care of me.' Then, the World-Honored One told Gundhi: 'Can you now speak of the seven factors of enlightenment for me?' Then, Gundhi, three times, proclaimed the names of the seven factors of enlightenment: 'I am now able to speak of the seven factors of enlightenment before the Tathagata.' The World-Honored One said: 'If you are able to speak to me, then speak now.' Then, Gundhi said to the Buddha: 'What are the seven factors of enlightenment? They are the mindfulness factor of enlightenment, which the Tathagata has spoken of; the investigation of dharma factor of enlightenment, the energy factor of enlightenment, the joy factor of enlightenment, the tranquility factor of enlightenment, the concentration factor of enlightenment, and the equanimity factor of enlightenment. These are, World-Honored One! the seven factors of enlightenment, these are what they refer to.' Then, after the venerable Gundhi spoke these words, all his illnesses were cured, and there was no more suffering. Then, Gundhi said to the World-Honored One: 'The most excellent of medicines is the teaching of these seven factors of enlightenment. To say that there is a medicine more excellent, there is none that surpasses these seven factors of enlightenment. Now, by contemplating these seven factors of enlightenment, all my illnesses have been cured.'
。」
爾時，世尊告諸比丘：「汝等受持此七覺意法，善念諷誦，勿有狐疑于佛、法、眾者，彼眾生類所有疾患皆悉除愈。所以然者，此七覺意甚難曉了，一切諸法皆悉了知，照明一切諸法，亦如良藥療治一切眾病，猶如甘露食無厭足。若不得此七覺意者，眾生之類流轉生死。諸比丘！當求方便，修七覺意。如是，諸比丘！當作是學。」
爾時，世尊告諸比丘：「若轉輪聖王出現世間時，便有七寶出現世間。所謂輪寶、象寶、馬寶、珠寶、玉女寶、居士寶、典兵寶，是為七寶。是謂轉輪聖王出現世時，便有此七寶流佈世間。
「若如來出現世間時，便有七覺意寶出現世間。云何為七？所謂念覺意、法覺意、精進覺意、喜覺意、猗覺意、定覺意、護覺意，出現於世。若如來出現世間時，便有此七覺意寶出現世間。是故，諸比丘！當求方便，修此七覺意。如是，諸比丘！當作是學。」
爾時，世尊告諸比丘：「若轉輪聖王出現世間，爾時便選擇好地而起城郭，東、西十二由旬，南、北七由旬，土地豐熟，快樂不可言。爾時，彼城外郭，七重圍繞，七寶廁其間。所謂七寶者，金、銀、水精、琉璃、琥珀、瑪瑙、𤥭璖，是謂七寶。復有七寶塹繞彼七重，極為深廣，人所難逾，其間皆有金沙。復有七寶樹兼生其間；然彼樹復有七種色，金、銀、水精、琉璃、𤥭璖、瑪瑙、琥珀。然彼城中周匝有七重門，皆悉牢固，亦七寶所造。銀門以金間施其間，金門以銀間錯其間，水精門以琉璃間錯其間，琉璃門以水精間錯其間，瑪瑙門以琥珀間錯其間，甚為快樂，實不可言。然彼城中四面有四浴池，一一浴池縱廣一由旬，自然有水，金、銀、水精所造。銀水池凍，便成銀寶，金池水凍，便成金寶，然轉輪聖王以此為用。
「爾時，彼地城中有七種音聲。云何為七？所謂貝聲、鼓聲、小鼓聲、鐘聲、細腰鼓聲、舞聲、歌聲，是謂七種聲。爾時，人民以此恒相娛樂。然彼眾生無有寒溫，亦無飢渴，亦無疾病。然轉輪聖王在世游化，成就此七寶及四神足，無有缺減，終無亡失。轉輪聖王云何成就七寶？所謂輪寶、象寶、馬寶、珠寶、玉女寶、居士寶、典兵寶。復有千子，極為勇猛，能降伏外寇，此閻浮里地不以刀杖化彼國
現代漢語譯本：
那時，世尊告訴眾比丘：『你們應當受持這七覺支法，好好地憶念諷誦，不要對佛、法、僧三寶產生任何懷疑。這樣，眾生的一切疾病都會痊癒。之所以這樣，是因為這七覺支非常難以理解，它能完全瞭解一切諸法，照亮一切諸法，就像良藥能治療一切疾病，又像甘露一樣，食用后不會感到厭足。如果不能得到這七覺支，眾生就會在生死中流轉。諸位比丘！應當尋求方便，修習七覺支。』 諸位比丘！應當這樣學習。
那時，世尊告訴眾比丘：『如果轉輪聖王出現在世間，就會有七寶出現於世。這七寶是：輪寶、象寶、馬寶、珠寶、玉女寶、居士寶、典兵寶。這就是轉輪聖王出現時，這七寶就會流佈於世。
『如果如來出現在世間，就會有七覺支寶出現於世。哪七種呢？就是念覺支、法覺支、精進覺支、喜覺支、猗覺支、定覺支、護覺支，它們會出現在世間。如果如來出現在世間，這七覺支寶就會出現於世。所以，諸位比丘！應當尋求方便，修習這七覺支。』 諸位比丘！應當這樣學習。
那時，世尊告訴眾比丘：『如果轉輪聖王出現在世間，那時他就會選擇好的土地建造城郭，東西長十二由旬，南北長七由旬，土地肥沃，快樂無比。那時，城外有七重城墻環繞，其中鑲嵌著七寶。這七寶是：金、銀、水精、琉璃、琥珀、瑪瑙、硨磲。這就是七寶。又有七重護城河環繞著這七重城墻，非常深廣，難以逾越，其中都鋪滿了金沙。還有七寶樹生長在其中；這些樹又有七種顏色，金、銀、水精、琉璃、硨磲、瑪瑙、琥珀。城中四周有七重門，都非常堅固，也是用七寶建造的。銀門用金鑲嵌，金門用銀鑲嵌，水精門用琉璃鑲嵌，琉璃門用水精鑲嵌，瑪瑙門用琥珀鑲嵌，非常快樂，實在難以言表。城中四面有四個浴池，每個浴池縱橫一由旬，自然有水，用金、銀、水精建造。銀池的水結冰，就變成銀寶，金池的水結冰，就變成金寶，轉輪聖王就用這些寶物。
『那時，這地城中有七種聲音。哪七種呢？就是貝聲、鼓聲、小鼓聲、鐘聲、細腰鼓聲、舞聲、歌聲，這就是七種聲音。那時，人民用這些聲音來娛樂。那時，眾生沒有寒冷和炎熱，也沒有飢餓和乾渴，也沒有疾病。轉輪聖王在世間游化，成就這七寶和四神足，沒有缺失，最終也不會失去。轉輪聖王是如何成就七寶的呢？就是輪寶、象寶、馬寶、珠寶、玉女寶、居士寶、典兵寶。還有一千個兒子，非常勇猛，能夠降伏外敵，這閻浮提的土地不用刀槍就能教化他們。』
English version:
At that time, the World Honored One told the bhikkhus, 'You should uphold these seven factors of enlightenment, recite them with good mindfulness, and have no doubt about the Buddha, the Dharma, and the Sangha. Then, all the diseases of sentient beings will be cured. The reason for this is that these seven factors of enlightenment are very difficult to understand. They can fully understand all dharmas, illuminate all dharmas, just like good medicine can cure all diseases, and like sweet dew, eating it will not cause satiety. If one cannot obtain these seven factors of enlightenment, sentient beings will transmigrate in birth and death. Bhikkhus! You should seek expedient means to cultivate the seven factors of enlightenment.' Thus, bhikkhus! You should learn in this way.
At that time, the World Honored One told the bhikkhus, 'If a Wheel-Turning Sage King appears in the world, then seven treasures will appear in the world. These seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the jade maiden treasure, the householder treasure, and the military officer treasure. This is when a Wheel-Turning Sage King appears, these seven treasures will spread throughout the world.
'If a Tathagata appears in the world, then the seven treasures of enlightenment will appear in the world. What are the seven? They are the mindfulness enlightenment factor, the dharma enlightenment factor, the vigor enlightenment factor, the joy enlightenment factor, the tranquility enlightenment factor, the concentration enlightenment factor, and the equanimity enlightenment factor. They will appear in the world. If a Tathagata appears in the world, these seven treasures of enlightenment will appear in the world. Therefore, bhikkhus! You should seek expedient means to cultivate these seven factors of enlightenment.' Thus, bhikkhus! You should learn in this way.
At that time, the World Honored One told the bhikkhus, 'If a Wheel-Turning Sage King appears in the world, then he will choose good land to build a city, twelve yojanas long from east to west, and seven yojanas long from north to south, the land will be fertile, and there will be immeasurable joy. At that time, the city will be surrounded by seven layers of walls, inlaid with seven treasures. These seven treasures are: gold, silver, crystal, lapis lazuli, amber, agate, and tridacna. These are the seven treasures. There will also be seven moats surrounding these seven layers of walls, very deep and wide, difficult to cross, and all filled with gold sand. There will also be seven treasure trees growing in between; these trees will have seven colors, gold, silver, crystal, lapis lazuli, tridacna, agate, and amber. The city will have seven gates on all sides, all very strong, also built with seven treasures. The silver gates will be inlaid with gold, the gold gates will be inlaid with silver, the crystal gates will be inlaid with lapis lazuli, the lapis lazuli gates will be inlaid with crystal, and the agate gates will be inlaid with amber, it will be very joyful, truly indescribable. There will be four bathing pools on the four sides of the city, each pool one yojana in length and width, with natural water, built with gold, silver, and crystal. When the water in the silver pool freezes, it becomes a silver treasure, and when the water in the gold pool freezes, it becomes a gold treasure, and the Wheel-Turning Sage King will use these treasures.
'At that time, there will be seven kinds of sounds in this city. What are the seven? They are the sound of conch shells, the sound of drums, the sound of small drums, the sound of bells, the sound of waist drums, the sound of dancing, and the sound of singing, these are the seven sounds. At that time, the people will use these sounds for entertainment. At that time, sentient beings will have no cold or heat, no hunger or thirst, and no disease. The Wheel-Turning Sage King will travel and transform the world, accomplishing these seven treasures and the four divine powers, without any deficiency, and will never lose them. How does the Wheel-Turning Sage King accomplish the seven treasures? They are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the jade maiden treasure, the householder treasure, and the military officer treasure. He will also have a thousand sons, very brave, able to subdue foreign enemies, and the land of Jambudvipa will be transformed without weapons.'
。」
爾時，有一比丘白世尊言：「轉輪聖王云何成就輪寶？」
世尊告曰：「是時，轉輪聖王十五日清旦沐浴洗頭，在大殿上玉女圍繞。是時，輪寶千輻具足，從東方來而在殿前，光曜煌煌，非人所造，去地七刃，漸漸至王前住。轉輪聖王見已，便作是說：『吾從舊人邊聞：「轉輪王十五日沐浴頭、手，在殿上坐，是時輪寶自然從東方來在王前住。」吾今當試此輪寶。』是時，轉輪王以右手執輪寶，而作是說：『汝今以法迴轉，莫以非法。』是時，輪寶自然迴轉，又在空中住。轉輪聖王復將四部兵，亦在虛空中。是時，輪寶迴向東方，轉輪聖王亦從寶輪而去。若輪寶住時，是時轉輪聖王所將之眾，亦在中住。是時，東方粟散王及人民之類，遙見王來皆悉起迎，又以金缽盛碎銀，銀缽盛碎金，奉上轉輪聖王，而白王言：『善來，聖王！今此方域人民熾盛，快樂不可稱計，唯愿大王當於中治化！』是時，轉輪聖王告彼民曰：『汝等當以法治化，莫以非法，亦莫殺生、竊盜、淫泆，慎莫非法治化。』是時，輪寶復移至南方、西方、北方，普綏化人民；還來至王治處，去地七刃而住。如是，比丘！轉輪聖王成就此輪寶也。」
是時，比丘白世尊言：「轉輪聖王云何成就像寶？」
世尊告曰：「比丘當知，轉輪聖王於十五日中，沐浴澡洗在大殿上。是時，像寶從南方來，而有六牙，衣毛極白，七處齊整，皆以金、銀、珍寶而挍飾之，能飛行虛空。爾時，轉輪聖王見已，便作是念：『今此象寶極為殊妙，世之希有，體性柔和，不行卒暴，我今當試此象寶。』是時，轉輪聖王清旦日欲初出，乘此象寶，游四海外，治化人民。如是，轉輪聖王成就像寶。」
是時，比丘白世尊言：「轉輪聖王云何成就馬寶？」
世尊告曰：「轉輪聖王出現世時，是時馬寶從西方來，毛衣極青，尾毛朱光，行不移動，能飛在虛空，無所掛礙。見已，極懷喜悅：『此馬寶實為殊妙，今當役之，又體性良善，無有暴疾，吾今當試此馬寶。』是時，轉輪聖王即乘此馬，經四天下，治化人民，還來至王治處。如是，比丘！轉輪聖王成就馬寶
現代漢語譯本： 那時，有一位比丘對世尊說：『轉輪聖王是如何獲得輪寶的呢？』 世尊告訴他說：『那時，轉輪聖王在十五日清晨沐浴洗頭，在大殿上被玉女圍繞。這時，輪寶千輻具足，從東方而來，停在殿前，光芒耀眼，並非人為製造，離地七刃高，漸漸來到國王面前停住。轉輪聖王見到后，便這樣說：『我從老一輩那裡聽說：「轉輪王在十五日沐浴頭手，坐在殿上，這時輪寶自然從東方來到國王面前停住。」我今天應當試試這輪寶。』這時，轉輪王用右手拿著輪寶，並這樣說：『你現在要依法迴轉，不要以非法迴轉。』這時，輪寶自然迴轉，又停在空中。轉輪聖王又帶領四部兵馬，也在虛空中。這時，輪寶轉向東方，轉輪聖王也跟隨著寶輪而去。如果輪寶停住，這時轉輪聖王所帶領的眾人，也停留在那裡。這時，東方各地的國王和人民，遠遠看見國王到來，都起身迎接，又用金缽盛著碎銀，銀缽盛著碎金，獻給轉輪聖王，並對國王說：『歡迎您，聖王！現在這裡的人民興盛，快樂無比，希望大王在這裡治理教化！』這時，轉輪聖王告訴他們說：『你們應當依法治理教化，不要以非法，也不要殺生、偷盜、邪淫，切記不要以非法治理教化。』這時，輪寶又移向南方、西方、北方，普遍安撫教化人民；然後回到國王的統治之處，離地七刃高停住。就這樣，比丘！轉輪聖王獲得了這輪寶。』 這時，比丘對世尊說：『轉輪聖王是如何獲得象寶的呢？』 世尊告訴他說：『比丘應當知道，轉輪聖王在十五日中，沐浴洗澡在大殿上。這時，像寶從南方而來，有六顆象牙，毛色極白，七處齊整，都用金、銀、珍寶裝飾，能飛行在虛空中。那時，轉輪聖王見到后，便這樣想：『這象寶極為殊妙，世間罕見，性情柔和，不暴躁，我今天應當試試這象寶。』這時，轉輪聖王在清晨太陽剛要出來時，乘坐這象寶，遊歷四海之外，治理教化人民。就這樣，轉輪聖王獲得了象寶。』 這時，比丘對世尊說：『轉輪聖王是如何獲得馬寶的呢？』 世尊告訴他說：『轉輪聖王出現於世時，這時馬寶從西方而來，毛色極青，尾毛是硃紅色，行走不移動，能飛在虛空，沒有阻礙。見到后，非常高興：『這馬寶真是殊妙，現在應當使用它，而且性情良善，沒有暴躁的毛病，我今天應當試試這馬寶。』這時，轉輪聖王就乘坐這馬，經過四天下，治理教化人民，然後回到國王的統治之處。就這樣，比丘！轉輪聖王獲得了馬寶。』
English version: At that time, a certain bhikkhu said to the World Honored One, 'How does a Wheel-Turning Sage King acquire the Wheel Treasure?' The World Honored One replied, 'At that time, the Wheel-Turning Sage King, on the fifteenth day, in the early morning, would bathe and wash his hair, surrounded by jade maidens in the great hall. At that time, the Wheel Treasure, with its thousand spokes complete, would come from the east and stop in front of the hall, shining brightly, not made by human hands, seven 'ren' above the ground, gradually coming to rest before the king. Upon seeing it, the Wheel-Turning Sage King would say, 'I have heard from the elders that on the fifteenth day, when a Wheel-Turning King bathes his head and hands and sits in the hall, the Wheel Treasure will naturally come from the east and stop before the king. I shall now test this Wheel Treasure.' At that time, the Wheel-Turning King would take hold of the Wheel Treasure with his right hand and say, 'Now, turn according to the Dharma, not according to non-Dharma.' At that time, the Wheel Treasure would naturally turn and then stop in the air. The Wheel-Turning Sage King would then lead his four divisions of troops, also in the air. At that time, the Wheel Treasure would turn towards the east, and the Wheel-Turning Sage King would follow the treasure wheel. When the Wheel Treasure stopped, the multitude led by the Wheel-Turning Sage King would also stop there. At that time, the kings and people of the eastern regions, seeing the king coming from afar, would all rise to greet him, and would offer the Wheel-Turning Sage King gold bowls filled with crushed silver and silver bowls filled with crushed gold, saying to the king, 'Welcome, Sage King! Now the people of this region are flourishing, and their happiness is immeasurable. We wish that Your Majesty would govern and transform us here!' At that time, the Wheel-Turning Sage King would tell the people, 'You should govern and transform according to the Dharma, not according to non-Dharma, and you should not kill, steal, or engage in sexual misconduct. Be careful not to govern and transform according to non-Dharma.' At that time, the Wheel Treasure would move to the south, west, and north, universally pacifying and transforming the people; then it would return to the king's place of governance, stopping seven 'ren' above the ground. Thus, bhikkhu, the Wheel-Turning Sage King acquires this Wheel Treasure.' At that time, the bhikkhu said to the World Honored One, 'How does a Wheel-Turning Sage King acquire the Elephant Treasure?' The World Honored One replied, 'Bhikkhu, you should know that the Wheel-Turning Sage King, on the fifteenth day, would bathe and wash in the great hall. At that time, the Elephant Treasure would come from the south, with six tusks, its fur extremely white, its seven parts well-proportioned, all adorned with gold, silver, and precious jewels, able to fly in the air. At that time, the Wheel-Turning Sage King, upon seeing it, would think, 'This Elephant Treasure is extremely marvelous, rare in the world, gentle in nature, and not violent. I shall now test this Elephant Treasure.' At that time, the Wheel-Turning Sage King, in the early morning when the sun was about to rise, would ride this Elephant Treasure, travel beyond the four seas, and govern and transform the people. Thus, the Wheel-Turning Sage King acquires the Elephant Treasure.' At that time, the bhikkhu said to the World Honored One, 'How does a Wheel-Turning Sage King acquire the Horse Treasure?' The World Honored One replied, 'When a Wheel-Turning Sage King appears in the world, at that time, the Horse Treasure would come from the west, its fur extremely blue, its tail hair vermilion, it would move without moving, able to fly in the air, without obstruction. Upon seeing it, he would be extremely delighted, 'This Horse Treasure is truly marvelous, now I should use it, and it is of good nature, without any violent tendencies. I shall now test this Horse Treasure.' At that time, the Wheel-Turning Sage King would ride this horse, travel through the four continents, govern and transform the people, and then return to the king's place of governance. Thus, bhikkhu, the Wheel-Turning Sage King acquires the Horse Treasure.'
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比丘白佛言：「復以何緣成就珠寶乎？」
世尊告曰：「於是，比丘！轉輪聖王出現世時，是時珠寶從東方來，而有八角，四面有火光，長一尺六寸，轉輪聖王見已，便作是念：『此珠寶極為殊妙，吾今當試之。』是時，轉輪聖王夜半悉集四部之兵，以此摩尼寶舉著高幢頭，是時光明照彼國界十二由旬。爾時，城中人民之類，見此光已，各各自相謂言：『日今已出，可理家事。』是時，轉輪聖王在殿上普見人民已，還入宮中。是時，轉輪聖王持此摩尼舉著宮內，內外悉明，靡不周遍。如是，比丘！轉輪聖王成就此珠寶也。」
爾時，比丘白佛言：「轉輪聖王云何成就玉女寶？」
世尊告曰：「比丘當知，若轉輪聖王出現世時，自然有此玉女寶現，顏貌端政，面如桃華色，不長不短，不白不黑，體性柔和，不行卒暴，口氣作憂缽華香，身作栴檀香。恒侍從聖王左右，不失時節，常以和顏悅色，視王顏貌。如是，比丘！轉輪聖王成就此玉女之寶。」
是時，比丘白佛言：「轉輪王云何成就居士寶？」
世尊告曰：「於是，比丘！轉輪聖王出現世時，便有此居士寶出現世間，不長不短，身體紅色，高才智達，無事不開，又得天眼通。是時，居士來至王所，而白王言：『唯愿聖王延壽無窮！若王欲須金、銀、珍寶者，盡當供給。』是時，居士以天眼觀有寶藏者、無寶藏者，皆悉見之，王有所須寶，隨時給施。是時，轉輪聖王欲試彼居士時，便將此居士度水，未至彼岸，便語居士言：『我今欲須金、銀、珍寶，正爾便辦。』長者報曰：『前至岸上當供給。』轉輪聖王言：『我今此間須寶，不須至岸上。』是時，居士即前長跪叉手向水，尋時水中七寶踴出。是時，轉輪聖王語彼長者：『止！止！居士，更不須寶。』如是，比丘！轉輪聖王成就此居士寶也。」
是時，比丘白佛言：「轉輪聖王云何成就典兵之寶？」
世尊告曰：「於是，比丘！轉輪聖王出現世時，便有此寶，自然來應，聰明蓋世，豫知人情，身體好色，來至轉輪聖王所，白聖王言：『唯愿聖王快自娛樂！若聖王欲須兵眾，正爾給辦，進止之宜，不失時節。』是時，典兵寶隨王所念，運集兵眾，在王左右。是時，轉輪聖王欲試典兵寶。是時，便作是念：『使我兵眾正爾運集
現代漢語譯本 比丘問佛說：『是什麼因緣成就了珠寶呢？』 世尊告訴比丘說：『這樣，比丘！轉輪聖王出現於世時，這時珠寶從東方而來，有八個角，四面有火光，長一尺六寸。轉輪聖王見到后，便這樣想：『這珠寶極為殊妙，我今天應當試一試它。』這時，轉輪聖王在半夜召集四部兵馬，將這摩尼寶舉到高高的旗桿頂上，這時光明照耀那個國家十二由旬。當時，城中的人們，見到這光明后，各自互相說道：『太陽已經出來了，可以料理家事了。』這時，轉輪聖王在殿上普遍看到人民后，就回到宮中。這時，轉輪聖王拿著這摩尼寶放在宮內，內外都明亮，沒有不照到的地方。像這樣，比丘！轉輪聖王成就了這珠寶。』 當時，比丘問佛說：『轉輪聖王是怎樣成就玉女寶的呢？』 世尊告訴比丘說：『比丘應當知道，如果轉輪聖王出現於世時，自然有這玉女寶出現，容貌端正，面色如桃花，不高不矮，不白不黑，體性柔和，不急躁，口中散發著優缽羅花的香氣，身上散發著旃檀的香氣。她經常侍奉在聖王左右，不失時機，總是和顏悅色地看著聖王的容貌。像這樣，比丘！轉輪聖王成就了這玉女之寶。』 這時，比丘問佛說：『轉輪王是怎樣成就居士寶的呢？』 世尊告訴比丘說：『這樣，比丘！轉輪聖王出現於世時，便有這居士寶出現於世間，不高不矮，身體紅色，才智高超，沒有事情不能解決，又得到天眼通。這時，居士來到國王那裡，對國王說：『愿聖王延年益壽！如果國王需要金銀珍寶，我都會供給。』這時，居士用天眼觀察有寶藏的地方和沒有寶藏的地方，都看得清清楚楚，國王需要什麼寶物，隨時供給。這時，轉輪聖王想試探那位居士時，便帶著這位居士過河，還沒到對岸，就對居士說：『我現在需要金銀珍寶，立刻就要辦到。』長者回答說：『到了岸上再供給。』轉輪聖王說：『我現在這裡就需要寶物，不需要到岸上。』這時，居士立即向前長跪，合掌向水，立刻水中涌出七寶。這時，轉輪聖王對那位長者說：『停！停！居士，不需要再要寶物了。』像這樣，比丘！轉輪聖王成就了這居士寶。』 這時，比丘問佛說：『轉輪聖王是怎樣成就典兵之寶的呢？』 世尊告訴比丘說：『這樣，比丘！轉輪聖王出現於世時，便有這寶，自然來應，聰明蓋世，預知人心，身體美好，來到轉輪聖王那裡，對聖王說：『愿聖王快樂地享受！如果聖王需要兵眾，立刻就能辦到，進退適宜，不失時機。』這時，典兵寶隨著國王的想法，調集兵眾，在國王左右。這時，轉輪聖王想試探典兵寶。這時，便這樣想：『讓我兵眾立刻調集』
English version The monk asked the Buddha, 'What is the cause for the attainment of the jewel?' The World Honored One told the monk, 'Thus, O monk! When a Wheel-Turning Sage King appears in the world, at that time, a jewel comes from the east, having eight corners, with flames of light on all four sides, and is one foot and six inches long. Upon seeing it, the Wheel-Turning Sage King thinks, 『This jewel is extremely marvelous, I should test it today.』 At that time, the Wheel-Turning Sage King gathers all four divisions of his army at midnight, and raises this Mani jewel to the top of a high banner. At that time, the light illuminates the country for twelve yojanas. Then, the people in the city, upon seeing this light, say to each other, 『The sun has already risen, we can take care of our household affairs.』 At that time, the Wheel-Turning Sage King, having seen the people from the palace, returns to the palace. Then, the Wheel-Turning Sage King holds this Mani jewel inside the palace, and the inside and outside are all bright, with no place unilluminated. Thus, O monk! The Wheel-Turning Sage King attains this jewel.』 At that time, the monk asked the Buddha, 'How does the Wheel-Turning Sage King attain the Jewel of the Jade Maiden?' The World Honored One told the monk, 'O monk, you should know that when a Wheel-Turning Sage King appears in the world, this Jewel of the Jade Maiden naturally appears. Her appearance is dignified, her face is the color of a peach blossom, neither tall nor short, neither white nor black, her nature is gentle, she is not impulsive, her breath smells like the fragrance of the utpala flower, and her body smells like sandalwood. She always attends to the Sage King's left and right, never missing the right time, and always looks at the Sage King's face with a gentle and pleasant expression. Thus, O monk! The Wheel-Turning Sage King attains this Jewel of the Jade Maiden.』 At that time, the monk asked the Buddha, 'How does the Wheel-Turning King attain the Jewel of the Householder?' The World Honored One told the monk, 'Thus, O monk! When a Wheel-Turning Sage King appears in the world, this Jewel of the Householder appears in the world. He is neither tall nor short, his body is red, his talent and wisdom are outstanding, there is nothing he cannot resolve, and he has also attained the divine eye. At that time, the householder comes to the king and says to the king, 『May the Sage King live long! If the king needs gold, silver, or precious jewels, I will provide them all.』 At that time, the householder uses his divine eye to see the places where there are treasures and where there are no treasures, and he sees them all clearly. Whatever treasure the king needs, he provides it at any time. At that time, when the Wheel-Turning Sage King wants to test that householder, he takes the householder across the river. Before reaching the other shore, he says to the householder, 『I now need gold, silver, and precious jewels, and I need them immediately.』 The elder replies, 『I will provide them when we reach the shore.』 The Wheel-Turning Sage King says, 『I need the treasures here now, I don't need to go to the shore.』 At that time, the householder immediately kneels down, puts his palms together towards the water, and immediately seven treasures emerge from the water. At that time, the Wheel-Turning Sage King says to that elder, 『Stop! Stop! Householder, there is no need for more treasures.』 Thus, O monk! The Wheel-Turning Sage King attains this Jewel of the Householder.』 At that time, the monk asked the Buddha, 'How does the Wheel-Turning Sage King attain the Jewel of the Commander of the Army?' The World Honored One told the monk, 'Thus, O monk! When a Wheel-Turning Sage King appears in the world, this jewel naturally comes in response. He is intelligent and surpasses the world, he knows people's feelings in advance, his body is beautiful, and he comes to the Wheel-Turning Sage King and says to the Sage King, 『May the Sage King enjoy himself! If the Sage King needs an army, it can be provided immediately, and the advance and retreat will be appropriate, without missing the right time.』 At that time, the Commander of the Army, according to the king's thoughts, gathers the army and stays by the king's side. At that time, the Wheel-Turning Sage King wants to test the Commander of the Army. At that time, he thinks, 『Let my army be gathered immediately』
。』尋時，兵眾在王門外。若轉輪聖王意欲使兵眾住便住，進便進。如是，比丘！轉輪聖王成就此典兵之寶。比丘當知，轉輪聖王成就此七寶。」
是時，彼比丘白世尊言：「轉輪聖王云何成就四神足快得善利？」
佛告比丘：「於是，轉輪聖王顏貌端政，世之希有，出過世人，猶彼天子無能及者，是謂轉輪聖王成就此第一神足。
「複次，轉輪聖王聰明蓋世，無事不練，人中之雄猛，爾時智慧之豐，無過此轉輪聖王。是謂成就此第二神足。
「複次，比丘！轉輪聖王無復疾病，身體康強，所可飲食，自然消化，無便利之患。是謂，比丘！轉輪聖王成就此第三之神足。
「複次，比丘！轉輪聖王受命極長，壽不可計，爾時人之命，無過轉輪聖王之壽。是謂，比丘！轉輪聖王成就此第四神足。是謂，比丘！轉輪聖王有此四神足。」
爾時，彼比丘白佛言：「若轉輪聖王命終之後，為生何處？」
世尊告曰：「轉輪聖王命終之後生三十三天，受命千歲。所以然者，轉輪聖王自不殺生，復教他人使不殺生；自不竊盜，復教他人使不偷盜；自不淫泆，復教他人使不行淫；自不妄語，復教他人使不妄語；自行十善之法，復教他人使行十善。比丘當知，轉輪聖王緣此功德，命終之後生三十三天。」
爾時，彼比丘便作是念：「轉輪聖王甚可貪慕，欲言是人，復非是人，然其實非天，又施行天事，受諸妙樂，不墮三惡趣。若我今日持戒勇猛，所有之福，使將來之世得作轉輪聖王者，不亦快哉！」
爾時，世尊知彼比丘心中所念，告彼比丘曰：「今在如來前勿作是念。所以然者，轉輪聖王雖成就七寶，有四神足，無能及者，猶不免三惡之趣：地獄、畜生、餓鬼之道。所以然者，轉輪聖王不得四禪、四神足，不得四諦，由此因緣，復墮三惡趣。人身甚為難得，遭值八難，求出甚難；生正國中，亦復不易；求善良友，亦復不易；欲與善知識相遇，亦復不易；欲從如來法中學道者，亦復難遇；如來出現，甚不可遭；所演法教，亦復如是，解脫、四諦及四非常，實不可得聞。轉輪聖王於此四法，亦不得究竟。若，比丘！如來出現世時，便有此七寶出現世間，如來七覺意寶，至邊究竟，天、人所譽
現代漢語譯本：『當他需要的時候，軍隊就在王宮門外待命。如果轉輪聖王想要軍隊停止就停止，想要前進就前進。』比丘們！轉輪聖王成就了這典兵之寶。比丘們應當知道，轉輪聖王成就了這七寶。 當時，那位比丘對世尊說：『轉輪聖王如何成就四神足，快速獲得善利呢？』 佛陀告訴比丘：『轉輪聖王容貌端正，世間罕見，超越世人，就像天子一樣無人能及，這就是轉輪聖王成就的第一神足。 『其次，轉輪聖王聰明絕頂，無所不通，是人中的雄杰，當時的智慧之豐，無人能超過這位轉輪聖王。這就是成就的第二神足。 『其次，比丘們！轉輪聖王沒有疾病，身體健康強壯，所吃的食物自然消化，沒有大小便的困擾。這就是，比丘們！轉輪聖王成就的第三神足。 『其次，比丘們！轉輪聖王壽命極長，不可計數，當時人的壽命，沒有超過轉輪聖王的。這就是，比丘們！轉輪聖王成就的第四神足。這就是，比丘們！轉輪聖王擁有的這四神足。』 當時，那位比丘對佛陀說：『如果轉輪聖王去世后，會轉生到哪裡呢？』 世尊說：『轉輪聖王去世後會轉生到三十三天，享受千歲壽命。之所以這樣，是因為轉輪聖王自己不殺生，還教導他人不殺生；自己不偷盜，還教導他人不偷盜；自己不邪淫，還教導他人不行邪淫；自己不妄語，還教導他人不妄語；自己奉行十善法，還教導他人奉行十善。比丘們應當知道，轉輪聖王因為這些功德，去世後會轉生到三十三天。』 當時，那位比丘就想：『轉輪聖王真是令人羨慕，說他是人，又不像人，但實際上他不是天人，卻做著天人的事情，享受各種美妙的快樂，不墮入三惡道。如果我今天持戒勇猛，所積累的福報，使我將來能夠成為轉輪聖王，那不是很好嗎！』 當時，世尊知道那位比丘心中所想，就告訴那位比丘說：『現在不要在我面前這樣想。之所以這樣，是因為轉輪聖王雖然成就了七寶，擁有四神足，無人能及，仍然不能免除三惡道的輪迴：地獄、畜生、餓鬼之道。之所以這樣，是因為轉輪聖王沒有獲得四禪、四神足，沒有領悟四諦，因此，還會墮入三惡道。人身非常難得，遭遇八難，求得解脫非常困難；出生在正法國家中，也不容易；尋求善良的朋友，也不容易；想要與善知識相遇，也不容易；想要跟隨如來佛法學習佛道的人，更是難得；如來出現世間，非常難遇到；所宣講的佛法教義，也是如此，解脫、四諦以及四非常，實在難以聽聞。轉輪聖王對於這四法，也不能究竟領悟。如果，比丘們！如來出現在世間時，就會有這七寶出現在世間，如來的七覺意寶，達到究竟圓滿，受到天人和世人的讚譽。』
English version: 'When needed, the troops were stationed outside the palace gate. If the Wheel-Turning King wished the troops to halt, they would halt; if he wished them to advance, they would advance.' Monks! The Wheel-Turning King possessed this treasure of military command. Monks should know that the Wheel-Turning King possessed these seven treasures. At that time, that monk said to the Blessed One: 'How does the Wheel-Turning King achieve the four bases of psychic power and quickly attain benefits?' The Buddha told the monks: 'The Wheel-Turning King has a handsome appearance, rare in the world, surpassing ordinary people, like a celestial being whom no one can match. This is the first base of psychic power achieved by the Wheel-Turning King. 'Furthermore, the Wheel-Turning King is exceptionally intelligent, proficient in all matters, a hero among men. At that time, his wisdom was so abundant that no one could surpass him. This is the second base of psychic power achieved. 'Furthermore, monks! The Wheel-Turning King has no illnesses, his body is healthy and strong, the food he eats is naturally digested, and he has no problems with excretion. This is, monks! The third base of psychic power achieved by the Wheel-Turning King. 'Furthermore, monks! The Wheel-Turning King has an extremely long lifespan, immeasurable. At that time, no one's lifespan exceeded that of the Wheel-Turning King. This is, monks! The fourth base of psychic power achieved by the Wheel-Turning King. These are the four bases of psychic power possessed by the Wheel-Turning King.' At that time, that monk said to the Buddha: 'If the Wheel-Turning King dies, where will he be reborn?' The Blessed One said: 'After the Wheel-Turning King dies, he will be reborn in the Thirty-Three Heavens, enjoying a lifespan of a thousand years. The reason for this is that the Wheel-Turning King himself does not kill, and he also teaches others not to kill; he himself does not steal, and he also teaches others not to steal; he himself does not engage in sexual misconduct, and he also teaches others not to engage in sexual misconduct; he himself does not lie, and he also teaches others not to lie; he himself practices the ten virtuous deeds, and he also teaches others to practice the ten virtuous deeds. Monks should know that because of these merits, the Wheel-Turning King will be reborn in the Thirty-Three Heavens after death.' At that time, that monk thought: 'The Wheel-Turning King is truly enviable. To say he is a human, yet he is not like a human, but in reality, he is not a celestial being, yet he does the deeds of a celestial being, enjoying all kinds of wonderful pleasures, and does not fall into the three evil realms. If I were to diligently uphold the precepts today, and the merit I accumulate would enable me to become a Wheel-Turning King in the future, wouldn't that be wonderful!' At that time, the Blessed One, knowing what that monk was thinking, told that monk: 'Do not think like that in front of me now. The reason for this is that although the Wheel-Turning King possesses the seven treasures and has the four bases of psychic power, and no one can match him, he still cannot escape the cycle of the three evil realms: the paths of hell, animals, and hungry ghosts. The reason for this is that the Wheel-Turning King has not attained the four jhanas, the four bases of psychic power, and has not understood the Four Noble Truths. Therefore, he will still fall into the three evil realms. It is very difficult to obtain a human body, to encounter the eight difficulties, and to seek liberation is very difficult; to be born in a righteous country is also not easy; to seek good friends is also not easy; to want to meet a wise teacher is also not easy; those who want to learn the Buddha's path from the Tathagata's teachings are even more rare; the appearance of the Tathagata in the world is very difficult to encounter; the teachings of the Dharma are also like this, liberation, the Four Noble Truths, and the four characteristics of impermanence are truly difficult to hear. The Wheel-Turning King also cannot fully understand these four teachings. If, monks! When the Tathagata appears in the world, these seven treasures will appear in the world, and the Tathagata's seven factors of enlightenment will reach ultimate perfection, praised by gods and humans.'
。比丘今日善修梵行，於此現身得盡苦際，用此轉輪聖王七寶乎？」
爾時，彼比丘聞如來如是之教，在閑靜之處，思惟道教，所以族姓子，剃除鬚髮，出家學道，欲修無上正業：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。爾時，彼比丘便成羅漢。
爾時，彼比丘聞佛所說，歡喜奉行。
一時，尊者童真迦葉在舍衛國晝闇園中。
是時，迦葉夜半而經行。爾時，有天來至迦葉所，在虛空中語迦葉言：「比丘當知，此舍夜便有煙，晝日火然。婆羅門語智者曰：『汝今持刀鑿山，當鑿山時，必當見有負物，當拔濟之。汝當鑿山，當鑿山時，必當見山，汝今當舍山。汝今當鑿山，當鑿山時，必見蝦蟆，今當舍蝦蟆。汝今當鑿山，當鑿山時，當見肉聚，已見肉聚，當舍離之。汝今當鑿山，當鑿山時，當見枷，已見枷，便舍離之。汝今當鑿山，已鑿山，當見二道，已見二道，當舍離之。汝今當鑿山，已鑿山，當見樹枝，已見樹枝，當舍離之。汝今當鑿山，已鑿山，見龍，已見龍，勿共語，當自歸命，慕令得所。』比丘！當善思念此義；設不解者，便往至舍衛城，到世尊所，而問此義。若如來有所說者，善念行之。所以然者，我今亦不見有人、沙門、婆羅門、魔、若魔天能解此義者，除如來及如來弟子。若從我聞。」
是時，迦葉報天曰：「此事甚佳。」
爾時，迦葉清旦至世尊所。到已，頭面禮足，在一面坐。以此因緣，具白世尊。爾時，迦葉問世尊曰：「今當問如來義，天之所說，何所趣向？何以故舍夜有煙，晝便火然？何以故名為婆羅門？何以故名為智者？又言鑿山者，其義何所趣向？言刀者，亦所不解？何以故名為負物？又言山者，其義云何？何以故復言蝦蟆？何以故復言肉聚？何以故復言枷？何以故復言二道？樹枝義其義云何？何以故名龍？」
世尊告曰：「舍者，即是形體也。四大色所造，受父母血脈漸漸長大，恒當養食，不令有乏，是分散法。夜有煙者，眾生之類心之所念是。晝日火然者，身、口、意所造行是也。婆羅門者，是阿羅漢也。智者，是學人也。鑿山者，精進之心是也。刀者，智慧是也。負物者，是五結也。山者，是憍慢也。蝦蟆者，瞋恚心是也。肉聚者，貪慾是也。枷者，五欲是也。二道者，疑是也
『比丘，你今天善修梵行，在此生就能證得苦的止息，還需要用轉輪聖王的七寶嗎？』 當時，那位比丘聽了如來的教誨，在安靜的地方，思考佛陀的教導，明白了族姓子剃除鬚髮，出家修道，是爲了修習無上正業：生死已盡，梵行已立，所作已辦，不再受後有，如實地知曉了這些。當時，那位比丘便成了阿羅漢。 當時，那位比丘聽了佛陀所說，歡喜地奉行。 一時，尊者童真迦葉在舍衛國的晝闇園中。 當時，迦葉在半夜經行。這時，有一位天人來到迦葉所在的地方，在虛空中對迦葉說：『比丘應當知道，這個住所晚上會有煙，白天會燃起火。婆羅門對智者說：『你現在拿著刀去鑿山，當鑿山的時候，必定會看到有負重之物，應當救拔它。你應當鑿山，當鑿山的時候，必定會看到山，你現在應當捨棄山。你應當鑿山，當鑿山的時候，必定會看到蛤蟆，現在應當捨棄蛤蟆。你應當鑿山，當鑿山的時候，會看到肉團，看到肉團后，應當捨棄它。你應當鑿山，當鑿山的時候，會看到枷鎖，看到枷鎖后，就捨棄它。你應當鑿山，鑿山後，會看到兩條道路，看到兩條道路后，就捨棄它。你應當鑿山，鑿山後，會看到樹枝，看到樹枝后，就捨棄它。你應當鑿山，鑿山後，會看到龍，看到龍后，不要和它說話，應當自己歸命，希望得到歸宿。』比丘！應當好好思考這個意義；如果不能理解，就去舍衛城，到世尊那裡，詢問這個意義。如果如來有所說，就好好地奉行。之所以這樣說，是因為我今天也看不到有人、沙門、婆羅門、魔、或者魔天能夠理解這個意義，除了如來和如來的弟子。如果從我這裡聽到。』 當時，迦葉回答天人說：『這件事很好。』 當時，迦葉清晨來到世尊那裡。到了之後，頭面禮足，在一旁坐下。把這個因緣，詳細地告訴了世尊。當時，迦葉問世尊說：『現在想問如來一個意義，天人所說的，指向什麼？為什麼說晚上有煙，白天就燃起火？為什麼稱為婆羅門？為什麼稱為智者？又說鑿山，它的意義指向什麼？所說的刀，我也不理解？為什麼稱為負重之物？又說山，它的意義是什麼？為什麼又說蛤蟆？為什麼又說肉團？為什麼又說枷鎖？為什麼又說兩條道路？樹枝的意義是什麼？為什麼稱為龍？』 世尊說：『舍，就是指身體。由四大色所造，接受父母的血脈漸漸長大，經常需要飲食供養，不讓它缺乏，這是分散之法。晚上有煙，是指眾生的心念。白天燃起火，是指身、口、意所造作的行為。婆羅門，是指阿羅漢。智者，是指學人。鑿山，是指精進之心。刀，是指智慧。負重之物，是指五結。山，是指驕慢。蛤蟆，是指嗔恚心。肉團，是指貪慾。枷鎖，是指五欲。兩條道路，是指疑惑。
'Monk, you have practiced the holy life well today, and in this very life, you will attain the end of suffering. Do you still need the seven treasures of a wheel-turning monarch?' At that time, the monk, having heard the Tathagata's teaching, went to a quiet place and contemplated the Buddha's instructions. He understood that a clansman shaves his hair and beard, leaves home to practice the Way, in order to cultivate the supreme righteous conduct: that birth and death are exhausted, the holy life is established, what needed to be done is done, and there is no more future existence. He truly understood these things. At that time, that monk became an Arhat. At that time, that monk, having heard what the Buddha said, joyfully practiced it. At one time, the Venerable Kumara Kassapa was in the Jeta Grove in Savatthi. At that time, Kassapa was walking in the middle of the night. Then, a deva came to where Kassapa was, and in the sky, said to Kassapa: 'Monk, you should know that this dwelling will have smoke at night and fire during the day. A Brahmin said to a wise man: 'Now you take a knife and chisel the mountain. When you chisel the mountain, you will surely see something burdened, and you should rescue it. You should chisel the mountain, and when you chisel the mountain, you will surely see a mountain, and you should now abandon the mountain. You should chisel the mountain, and when you chisel the mountain, you will surely see a toad, and you should now abandon the toad. You should chisel the mountain, and when you chisel the mountain, you will see a lump of flesh, and having seen the lump of flesh, you should abandon it. You should chisel the mountain, and when you chisel the mountain, you will see a yoke, and having seen the yoke, you should abandon it. You should chisel the mountain, and having chiseled the mountain, you will see two paths, and having seen two paths, you should abandon them. You should chisel the mountain, and having chiseled the mountain, you will see a tree branch, and having seen a tree branch, you should abandon it. You should chisel the mountain, and having chiseled the mountain, you will see a dragon, and having seen a dragon, do not speak to it, but take refuge in yourself, hoping to attain your destination.' Monk! You should contemplate this meaning well; if you do not understand it, then go to Savatthi, to the World-Honored One, and ask about this meaning. If the Tathagata says something, then practice it well. The reason for this is that I do not see anyone today, whether a sramana, a Brahmin, a Mara, or a Mara deva, who can understand this meaning, except for the Tathagata and the Tathagata's disciples. If you hear it from me.' At that time, Kassapa replied to the deva: 'This matter is excellent.' At that time, Kassapa went to the World-Honored One early in the morning. Having arrived, he bowed his head to his feet and sat to one side. He told the World-Honored One in detail about this matter. At that time, Kassapa asked the World-Honored One: 'Now I would like to ask the Tathagata about a meaning. What does what the deva said point to? Why is it said that there is smoke at night and fire during the day? Why is one called a Brahmin? Why is one called a wise man? Also, what does chiseling the mountain point to? The knife that was mentioned, I do not understand either? Why is it called something burdened? Also, what is the meaning of the mountain? Why is a toad mentioned again? Why is a lump of flesh mentioned again? Why is a yoke mentioned again? Why are two paths mentioned again? What is the meaning of the tree branch? Why is it called a dragon?' The World-Honored One said: 'The dwelling refers to the body. It is made of the four great elements, receiving the bloodline of parents, gradually growing, and constantly needing food and nourishment, not letting it lack. This is the law of dispersion. The smoke at night refers to the thoughts of sentient beings. The fire during the day refers to the actions created by body, speech, and mind. A Brahmin refers to an Arhat. A wise man refers to a learner. Chiseling the mountain refers to the mind of diligence. The knife refers to wisdom. Something burdened refers to the five fetters. The mountain refers to pride. The toad refers to the mind of anger. The lump of flesh refers to greed. The yoke refers to the five desires. The two paths refer to doubt.'
。樹枝者，是無明也。龍者，是如來、至真、等正覺是。彼天所說，其義如是。汝今當熟思惟，不久當盡有漏。」
爾時，迦葉受如來如是之教，在閑靜之處，而自修行，所以族姓子，剃除鬚髮，出家學道者，欲修梵行：生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。爾時，迦葉便成阿羅漢。
爾時，迦葉聞佛所說，歡喜奉行。
一時，佛在羅閱城迦蘭陀竹園所，與大比丘眾五百人俱。
滿愿子亦將五百比丘游本生處。爾時，世尊于羅閱城九十日夏坐已，漸漸在人間游化，來至舍衛城中祇樹給孤獨園。爾時，眾多比丘各散在人間，亦來至世尊所。到已，頭面禮足，在一面坐。
爾時，世尊問諸比丘：「汝等為在何處夏坐？」
諸比丘對曰：「在本所生處而受夏坐。」
世尊告曰：「汝等所生之處比丘之中，能自行阿練若，復能稱譽阿練若，自行乞食，復教他人使行乞食，不失時宜，自著補納衣，復教他人使著補納衣，自修知足，亦復嘆譽知足之行，自行少欲，亦復嘆說少欲之行，自樂閑靜之處，復教他人在閑靜之處，自守其行，復教他人使守其行，己身戒具清凈，復教他人使修其戒，己身三昧成就，復教他人使行三昧，己身智慧成就，復教他人使行智慧，己身解脫成就，復教他人使行解脫，己身解脫見慧成就，復教他人使行此法，身能教化不有厭足，說法無懈倦。」
爾時，諸比丘白世尊言：「比丘滿愿子於此諸比丘中，堪任教化，己身修阿練若行，亦復嘆譽阿練若行，己身著補納衣，少欲知足，精進勇猛，乞食，樂閑靜之處，戒、三昧、智慧、解脫、解脫見慧成就，復教他人使行此法，自能教化，說法無厭足。」
爾時，世尊與諸比丘說微妙法。是時，諸比丘聞佛說法已，小停左右，便從坐起，繞佛三匝，便退而去。
爾時，舍利弗去世尊不遠，結跏趺坐，正身正意，繫念在前。爾時，舍利弗便作是念：「今滿愿子快得善利。所以然者，諸梵行比丘嘆譽其德，然復世尊稱可其語，亦不逆之。我當何日與彼人得共相見，與其談論？」
是時，滿愿子于本生處，教化周訖，漸漸人間教化，來至世尊所，頭面禮足，在一面坐。爾時，世尊漸與說法。是時，滿愿子聞說法已，即從坐起，頭面禮足，便退而去
現代漢語譯本：樹枝，代表的是無明。龍，代表的是如來、至真、等正覺。天神所說的，其含義就是這樣。你現在應當仔細思考，不久就能斷盡煩惱。 當時，迦葉接受了如來的教誨，在清靜的地方獨自修行。那些爲了修習梵行而出家學道的人，他們的目標是：生死已經終結，梵行已經確立，該做的已經完成，不再受輪迴之苦，如實地瞭解這一切。當時，迦葉便證得了阿羅漢果位。 當時，迦葉聽聞佛陀所說，歡喜地奉行。 一時，佛陀在羅閱城的迦蘭陀竹園，與五百位大比丘在一起。 滿愿子也帶領五百位比丘回到他出生的地方。當時，世尊在羅閱城度過九十天的夏季安居后，逐漸在人間游化，來到了舍衛城的祇樹給孤獨園。當時，許多比丘分散在各地，也來到了世尊這裡。到達后，他們向佛陀頂禮，然後在一旁坐下。 當時，世尊問眾比丘：『你們都在哪裡度過夏季安居？』 眾比丘回答說：『在各自出生的地方度過夏季安居。』 世尊告訴他們：『你們出生的地方的比丘中，有誰能夠自己修行阿練若（遠離塵囂的修行），又能讚美阿練若的修行；自己乞食，又能教導他人乞食；不失時機，自己穿補丁的衣服，又能教導他人穿補丁的衣服；自己修習知足，又能讚美知足的修行；自己少欲，又能讚美少欲的修行；自己喜歡清靜的地方，又能教導他人住在清靜的地方；自己守護戒律，又能教導他人守護戒律；自己戒律清凈，又能教導他人修習戒律；自己三昧成就，又能教導他人修習三昧；自己智慧成就，又能教導他人修習智慧；自己解脫成就，又能教導他人修習解脫；自己解脫知見成就，又能教導他人修習此法；身體力行教化而不厭倦，說法沒有懈怠。』 當時，眾比丘對世尊說：『比丘滿愿子在這些比丘中，堪當教化，他自己修習阿練若行，也讚美阿練若行；自己穿補丁的衣服，少欲知足，精進勇猛，乞食，喜歡清靜的地方，戒、三昧、智慧、解脫、解脫知見都已成就，又能教導他人修習此法，自己能夠教化，說法沒有厭倦。』 當時，世尊為眾比丘宣說微妙的佛法。當時，眾比丘聽聞佛陀說法后，稍作停留，便從座位起身，繞佛三圈，然後退下離去。 當時，舍利弗離世尊不遠，結跏趺坐，端正身心，專注于當下。當時，舍利弗心中想：『現在滿愿子真是獲得了很大的利益。為什麼這麼說呢？因為梵行的比丘們都讚美他的德行，而且世尊也認可他的話，並沒有反對。我應當何時才能與他相見，與他談論呢？』 當時，滿愿子在他出生的地方教化完畢，逐漸在人間教化，來到了世尊這裡，向佛陀頂禮，然後在一旁坐下。當時，世尊逐漸為他說法。當時，滿愿子聽聞佛法后，立即從座位起身，向佛陀頂禮，然後退下離去。
English version: The branches represent ignorance. The dragon represents the Tathagata, the truly enlightened one, the perfectly awakened one. That is the meaning of what the gods said. You should now contemplate this carefully, and soon you will exhaust all defilements. At that time, Kasyapa received the Buddha's teachings and practiced alone in a quiet place. Those who have left home to practice the holy life, their goal is: birth and death have ended, the holy life has been established, what needed to be done has been done, no longer to be reborn, truly knowing all of this. At that time, Kasyapa attained the state of Arhat. At that time, Kasyapa, having heard what the Buddha said, joyfully practiced it. At one time, the Buddha was in the Karanda Bamboo Grove in Rajagriha, together with five hundred great Bhikkhus. Purna also led five hundred Bhikkhus back to his birthplace. At that time, after the World Honored One had spent ninety days of the summer retreat in Rajagriha, he gradually traveled and taught among the people, arriving at the Jeta Grove in Sravasti. At that time, many Bhikkhus, scattered in various places, also came to the World Honored One. Having arrived, they bowed their heads to his feet and sat down on one side. At that time, the World Honored One asked the Bhikkhus, 'Where did you spend the summer retreat?' The Bhikkhus replied, 'We spent the summer retreat in our respective birthplaces.' The World Honored One told them, 'Among the Bhikkhus in your birthplaces, who is able to practice Aranya (secluded practice) themselves, and also praise the practice of Aranya; who begs for alms themselves, and also teaches others to beg for alms; who does not miss the proper time, who wears patched robes themselves, and also teaches others to wear patched robes; who practices contentment themselves, and also praises the practice of contentment; who has few desires themselves, and also praises the practice of few desires; who enjoys quiet places themselves, and also teaches others to live in quiet places; who guards their precepts themselves, and also teaches others to guard their precepts; who has pure precepts themselves, and also teaches others to practice precepts; who has attained Samadhi themselves, and also teaches others to practice Samadhi; who has attained wisdom themselves, and also teaches others to practice wisdom; who has attained liberation themselves, and also teaches others to practice liberation; who has attained the wisdom of liberation themselves, and also teaches others to practice this Dharma; who is tireless in teaching and is not weary in speaking the Dharma?' At that time, the Bhikkhus said to the World Honored One, 'Among these Bhikkhus, Bhikkhu Purna is capable of teaching. He himself practices Aranya, and also praises the practice of Aranya; he himself wears patched robes, has few desires and is content, is diligent and courageous, begs for alms, enjoys quiet places, and has attained precepts, Samadhi, wisdom, liberation, and the wisdom of liberation. He also teaches others to practice this Dharma, is able to teach, and is not weary in speaking the Dharma.' At that time, the World Honored One spoke the subtle Dharma to the Bhikkhus. At that time, after the Bhikkhus had heard the Buddha's Dharma, they paused for a moment, then rose from their seats, circumambulated the Buddha three times, and then departed. At that time, Sariputra was not far from the World Honored One, sitting cross-legged, with his body upright and his mind focused. At that time, Sariputra thought, 'Now Purna has truly gained great benefit. Why is that? Because the Bhikkhus who practice the holy life praise his virtues, and the World Honored One also approves of his words and does not oppose them. When will I be able to meet him and discuss with him?' At that time, Purna, having completed his teaching in his birthplace, gradually traveled and taught among the people, arriving at the World Honored One, bowing his head to his feet, and sitting down on one side. At that time, the World Honored One gradually spoke the Dharma to him. At that time, Purna, having heard the Dharma, immediately rose from his seat, bowed his head to the Buddha's feet, and then departed.
。以尼師檀著右肩上，往詣晝闇園中。
爾時，有一比丘，遙見滿愿子以尼師檀著右肩上，至彼園中，見已，即往至舍利弗所，白舍利弗言：「世尊常所嘆滿愿子方至如來所，從佛聞法，今詣園中，尊者宜知是時。」
是時，舍利弗聞比丘語，即從坐起，以尼師檀著右肩上，往至彼園中。
是時，滿愿子在一樹下結跏趺坐，舍利弗亦覆在一樹下端坐思惟。是時，舍利弗便從坐起，往至滿愿子所。到已，共相問訊，在一面坐。爾時，舍利弗問滿愿子曰：「云何，滿愿子。為由世尊得修梵行為弟子乎？」
滿愿子報曰：「如是，如是。」
時，舍利弗復問曰：「復因世尊得修清凈戒乎？」
滿愿子言：「非也。」
舍利弗言：「為由心清凈于如來所，而修梵行乎？」
滿愿子報曰：「非也。」
舍利弗言：「為見清凈于如來所，得修梵行乎？」
舍利弗言：「云何為無猶豫，得修梵行乎？」
舍利弗曰：「為由行跡清凈，得修梵行乎？」
舍利弗言：「云何于道之中，智修清凈，得修梵行乎？」
舍利弗言：「云何知見清凈，得修梵行乎？」
舍利弗言：「我今所問，于如來所，得修梵行乎？汝復報吾言：『如是。』吾復問，智慧、心清凈，道知見清凈，得修梵行耶？汝復言：『非也。』汝今云何于如來所，得修梵行耶？」
滿愿子報曰：「戒清凈義者，能使心清凈，心清凈義者，能使見清凈，見清凈義者，能使無猶豫清凈，無猶豫清凈義者，能使行跡清凈，行跡清凈義者，能使道清凈，道清凈義者，能使知見清凈，知見清凈義者，能使入涅槃義，是謂于如來所得修梵行。」
舍利弗言：「汝今所說義，何所趣向？」
滿愿子言：「我今當引譬喻解此義，智者以譬喻解此義，智者自寤。猶如今日波斯匿王，從舍衛城至婆祇國，兩國中間布七乘車。是時，波斯匿王出城先乘一車，至第二車，即乘第二車，復舍第一車，小復前行，乘第三車而舍第二車，小復前行，乘第四車而舍第三車，小復前行，乘第五車而舍第四車，又復前行，乘第六車而舍第五車，又復前行，乘第七車而舍第六車，入婆祇國。是時，波斯匿王以至宮中。設有人問：『大王今日為乘何等車來至此宮？』彼王欲何報
現代漢語譯本 他將僧伽梨搭在右肩上，前往晝闇園。 當時，有一位比丘遠遠地看見滿愿子將僧伽梨搭在右肩上，來到那個園中，看見后，就去到舍利弗那裡，對舍利弗說：『世尊常常讚歎滿愿子，他剛到如來那裡，從佛陀那裡聽聞佛法，現在前往園中，尊者應該知道這個情況。』 當時，舍利弗聽了比丘的話，就從座位上站起來，將僧伽梨搭在右肩上，前往那個園中。 當時，滿愿子在一棵樹下結跏趺坐，舍利弗也在一棵樹下端坐思惟。當時，舍利弗就從座位上站起來，前往滿愿子那裡。到了之後，互相問候，在一旁坐下。當時，舍利弗問滿愿子說：『滿愿子，你是因為世尊才修行梵行成為弟子的嗎？』 滿愿子回答說：『是的，是的。』 當時，舍利弗又問：『你又是因為世尊才修行清凈戒律的嗎？』 滿愿子說：『不是的。』 舍利弗說：『是因為在如來那裡心清凈，才修行梵行的嗎？』 滿愿子回答說：『不是的。』 舍利弗說：『是因為在如來那裡見到清凈，才修行梵行的嗎？』 舍利弗說：『如何才能沒有猶豫，而修行梵行呢？』 舍利弗說：『是因為行為清凈，才修行梵行的嗎？』 舍利弗說：『如何在道中，智慧修行清凈，才修行梵行呢？』 舍利弗說：『如何知見清凈，才修行梵行呢？』 舍利弗說：『我剛才問你，你是在如來那裡修行梵行的嗎？你回答我說：『是的。』我又問你，智慧、心清凈、道知見清凈，才修行梵行的嗎？你又說：『不是的。』你現在如何說是在如來那裡修行梵行的呢？』 滿愿子回答說：『戒律清凈的意義，能使心清凈；心清凈的意義，能使見清凈；見清凈的意義，能使沒有猶豫清凈；沒有猶豫清凈的意義，能使行為清凈；行為清凈的意義，能使道清凈；道清凈的意義，能使知見清凈；知見清凈的意義，能使進入涅槃的意義，這就是在如來那裡所修行的梵行。』 舍利弗說：『你現在所說的意義，指向哪裡呢？』 滿愿子說：『我現在用比喻來解釋這個意義，智者通過比喻來理解這個意義，智者自己會領悟。就像今天波斯匿王，從舍衛城到婆祇國，兩國之間設定了七輛車。當時，波斯匿王出城先乘坐第一輛車，到第二輛車，就乘坐第二輛車，捨棄第一輛車，稍微向前走，乘坐第三輛車而捨棄第二輛車，稍微向前走，乘坐第四輛車而捨棄第三輛車，稍微向前走，乘坐第五輛車而捨棄第四輛車，又向前走，乘坐第六輛車而捨棄第五輛車，又向前走，乘坐第七輛車而捨棄第六輛車，進入婆祇國。當時，波斯匿王已經到達宮中。如果有人問：『大王今天乘坐什麼車來到這個宮殿？』他會如何回答呢？』
English version He draped his sanghati over his right shoulder and went to the Jeta Grove. At that time, a certain bhikkhu saw from afar that Purna Maitrayaniputra had draped his sanghati over his right shoulder and was going to that grove. Having seen this, he went to Sariputra and said to Sariputra, 'The Blessed One often praises Purna Maitrayaniputra. He has just come to the Tathagata, heard the Dharma from the Buddha, and is now going to the grove. Venerable one, you should know this.' At that time, Sariputra, having heard the bhikkhu's words, rose from his seat, draped his sanghati over his right shoulder, and went to that grove. At that time, Purna Maitrayaniputra was sitting cross-legged under a tree, and Sariputra was also sitting in contemplation under a tree. Then, Sariputra rose from his seat and went to Purna Maitrayaniputra. Having arrived, they exchanged greetings and sat down to one side. Then, Sariputra asked Purna Maitrayaniputra, 'Purna Maitrayaniputra, is it because of the Blessed One that you practice the holy life as a disciple?' Purna Maitrayaniputra replied, 'Yes, yes.' Then, Sariputra asked again, 'Is it also because of the Blessed One that you practice pure precepts?' Purna Maitrayaniputra said, 'No.' Sariputra said, 'Is it because of purity of mind in the presence of the Tathagata that you practice the holy life?' Purna Maitrayaniputra replied, 'No.' Sariputra said, 'Is it because of seeing purity in the presence of the Tathagata that you practice the holy life?' Sariputra said, 'How is it that you practice the holy life without hesitation?' Sariputra said, 'Is it because of purity of conduct that you practice the holy life?' Sariputra said, 'How is it that in the path, with wisdom and pure practice, you practice the holy life?' Sariputra said, 'How is it that with pure knowledge and vision, you practice the holy life?' Sariputra said, 'I just asked you, do you practice the holy life in the presence of the Tathagata? You replied, 『Yes.』 I then asked you, is it because of wisdom, purity of mind, and purity of knowledge and vision of the path that you practice the holy life? You replied, 『No.』 How do you now say that you practice the holy life in the presence of the Tathagata?' Purna Maitrayaniputra replied, 'The meaning of purity of precepts is that it enables purity of mind; the meaning of purity of mind is that it enables purity of vision; the meaning of purity of vision is that it enables purity without hesitation; the meaning of purity without hesitation is that it enables purity of conduct; the meaning of purity of conduct is that it enables purity of the path; the meaning of purity of the path is that it enables purity of knowledge and vision; the meaning of purity of knowledge and vision is that it enables the meaning of entering Nirvana. This is what is meant by practicing the holy life in the presence of the Tathagata.' Sariputra said, 'Where does the meaning you are now speaking of lead?' Purna Maitrayaniputra said, 'I will now explain this meaning with a simile. The wise understand this meaning through similes, and the wise awaken themselves. It is like today, King Pasenadi, traveling from Sravasti to the country of Vatsa, with seven carriages placed between the two countries. At that time, King Pasenadi left the city, first riding in the first carriage, and upon reaching the second carriage, he rode in the second carriage, abandoning the first carriage. Moving forward a little, he rode in the third carriage, abandoning the second carriage. Moving forward a little, he rode in the fourth carriage, abandoning the third carriage. Moving forward a little, he rode in the fifth carriage, abandoning the fourth carriage. Moving forward again, he rode in the sixth carriage, abandoning the fifth carriage. Moving forward again, he rode in the seventh carriage, abandoning the sixth carriage, and entered the country of Vatsa. At that time, King Pasenadi had arrived at the palace. If someone were to ask, 『Great King, what carriage did you ride in today to arrive at this palace?』 How would he answer?'
。」
舍利弗報言：「設當有人問者，當如是報曰：『吾出舍衛城，先乘第一車至第二車，復舍第二車乘第三車，復舍第三車乘第四車，復舍第四車乘第五車，復舍第五車乘第六車，復舍第六車乘第七車，至婆祇國。』所以然者，皆由前車至第二車，展轉相因，得至彼國。設有人問者，應當作是報之。」
滿愿子報曰：「戒清凈義，亦復如是。由心清凈，得見清凈，由見清凈，得至除猶豫清凈，由無猶豫義，得至行跡清凈，由行跡清凈義，得至道清凈，由道清凈義，得至知見清凈，由知見清凈義，得至涅槃義，于如來所得修梵行。所以然者，戒清凈義者，是受入之貌，然如來說使除受入，心清凈義亦是受入之貌，然如來說除受入，乃至知見之義亦是受入，如來說除受入，乃至涅槃。如來所得修梵行。若當戒清凈，于如來所得修梵行者，凡夫之人亦當取滅度。所以然者，凡夫之人亦有此戒法，世尊所說者，以次成道，得至涅槃界，非獨戒清凈，得至滅度。猶如有欲上七重樓上，要當以次而至。戒清凈義，亦復如是。漸漸至心，由心至見，由見至無猶豫，由無猶豫凈至於行跡，由凈行跡得至於道，由於凈道得至知見，由凈知見得至涅槃。」
是時，舍利弗即稱：「善哉！善哉！快說此義，汝今為名何等？諸比丘梵行之人，稱汝何等號？」
滿愿子言：「我今名為滿愿子，母姓彌多那尼。」
舍利弗言：「善哉！善哉！滿愿子！賢聖法中實無等倫，懷抱甘露，演布無窮，我今所問甚深之義，汝盡演說。設當諸梵行人以首戴行世間，猶不能得報其恩。其有來親近問訊者，彼人快得善利，我今亦得其善利，承受其教。」
滿愿子報曰：「善哉！善哉！如汝所言。汝今為名何等？諸比丘為何等號？」
舍利弗報曰：「我名憂波提舍，母名舍利，諸比丘號吾為舍利弗。」滿愿子言：「我今與大人共論，先亦不知法之大主來至此間，設當知尊者舍利弗來至此者，亦無此辯共相酬答，然尊問此甚深之義，尋時發遣。善哉！舍利弗！佛弟子中最為上首，恒以甘露法味而自娛樂，設當諸梵行人，以首戴尊者舍利弗行世間，從歲至歲，猶不能報斯須之恩。其有眾生來問訊尊者、親近者，彼人快得善利，我等亦快得善利。」
爾時，二賢在彼園共如是論議
舍利弗回答說：『如果有人問，應當這樣回答：『我從舍衛城出發，先乘坐第一輛車到第二輛車，然後捨棄第二輛車乘坐第三輛車，又捨棄第三輛車乘坐第四輛車，又捨棄第四輛車乘坐第五輛車，又捨棄第五輛車乘坐第六輛車，又捨棄第六輛車乘坐第七輛車，到達婆祇國。』之所以這樣，都是因為前一輛車到下一輛車，輾轉相因，才到達那個國家。如果有人問，應當這樣回答。』 滿愿子回答說：『戒律清凈的意義，也是這樣。由心清凈，才能見到清凈；由見清凈，才能達到去除疑惑的清凈；由沒有疑惑的意義，才能達到行為清凈；由行為清凈的意義，才能達到道清凈；由道清凈的意義，才能達到知見清凈；由知見清凈的意義，才能達到涅槃的意義，在如來那裡所修的梵行。之所以這樣，戒律清凈的意義，是接受和進入的表象，然而如來說要去除接受和進入；心清凈的意義也是接受和進入的表象，然而如來說要去除接受和進入，乃至知見的意義也是接受和進入，如來說要去除接受和進入，乃至涅槃。如來所修的梵行。如果戒律清凈，在如來那裡所修的梵行，那麼凡夫之人也應當可以達到滅度。之所以這樣，凡夫之人也有這種戒法，世尊所說的是依次成道，才能達到涅槃的境界，不是單單戒律清凈，就能達到滅度。就像有人想要上七層樓，一定要依次而上。戒律清凈的意義，也是這樣。漸漸達到心，由心達到見，由見達到沒有疑惑，由沒有疑惑的清凈達到行為，由清凈的行為達到道，由清凈的道達到知見，由清凈的知見達到涅槃。』 這時，舍利弗立刻稱讚說：『說得好！說得好！你真是快人快語，說出了這個道理，你現在叫什麼名字？各位比丘修行梵行的人，稱呼你什麼？』 滿愿子說：『我現在的名字叫滿愿子，母親姓彌多那尼。』 舍利弗說：『說得好！說得好！滿愿子！在賢聖的法中，你真是無與倫比，懷抱甘露，宣揚無窮，我所問的深奧的道理，你都完全說出來了。即使各位修行梵行的人用頭頂著你行走世間，也不能報答你的恩情。那些來親近問訊你的人，他們很快就能得到好處，我現在也得到了好處，接受了你的教誨。』 滿愿子回答說：『說得好！說得好！正如你所說。你現在叫什麼名字？各位比丘稱呼你什麼？』 舍利弗回答說：『我名叫憂波提舍，母親名叫舍利，各位比丘稱呼我為舍利弗。』滿愿子說：『我現在是和大人物一起討論，之前也不知道法的大主來到這裡，如果早知道尊者舍利弗來到這裡，也不會這樣辯論來回答你，然而尊者問了這麼深奧的道理，立刻就解答了。說得好！舍利弗！佛弟子中最為上首，經常以甘露法味來娛樂自己，即使各位修行梵行的人，用頭頂著尊者舍利弗行走世間，從年到年，也不能報答你片刻的恩情。那些來問訊尊者、親近的人，他們很快就能得到好處，我們也能很快得到好處。』 當時，兩位賢者在那園中像這樣討論。
Sariputra replied, 'If someone were to ask, they should answer like this: 'I departed from Sravasti, first taking the first carriage to the second carriage, then abandoning the second carriage to take the third carriage, then abandoning the third carriage to take the fourth carriage, then abandoning the fourth carriage to take the fifth carriage, then abandoning the fifth carriage to take the sixth carriage, then abandoning the sixth carriage to take the seventh carriage, and arrived at the country of Vajji.' The reason for this is that each carriage leads to the next, and through this chain of causes, one arrives at that country. If someone were to ask, they should answer in this way.' Purna replied, 'The meaning of pure precepts is also like this. Through a pure mind, one can see purity; through seeing purity, one can reach the purity of removing doubt; through the meaning of no doubt, one can reach the purity of conduct; through the meaning of pure conduct, one can reach the purity of the path; through the purity of the path, one can reach the purity of knowledge and insight; through the purity of knowledge and insight, one can reach the meaning of Nirvana, the Brahma-faring practiced under the Tathagata. The reason for this is that the meaning of pure precepts is the appearance of receiving and entering, yet the Tathagata says to remove receiving and entering; the meaning of a pure mind is also the appearance of receiving and entering, yet the Tathagata says to remove receiving and entering, and even the meaning of knowledge and insight is receiving and entering, the Tathagata says to remove receiving and entering, even Nirvana. The Brahma-faring practiced under the Tathagata. If pure precepts, the Brahma-faring practiced under the Tathagata, then ordinary people should also attain liberation. The reason for this is that ordinary people also have these precepts, what the World-Honored One said is to attain enlightenment step by step, to reach the realm of Nirvana, not just through pure precepts alone, can one attain liberation. It is like someone wanting to go up to the seventh floor, they must go up step by step. The meaning of pure precepts is also like this. Gradually reaching the mind, from the mind to seeing, from seeing to no doubt, from the purity of no doubt to conduct, from pure conduct to the path, from the pure path to knowledge and insight, from pure knowledge and insight to Nirvana.' At this time, Sariputra immediately praised, 'Well said! Well said! You are truly quick-witted, and have spoken this principle. What is your name now? What do the monks who practice Brahma-faring call you?' Purna said, 'My name now is Purna, and my mother's surname is Mitrani.' Sariputra said, 'Well said! Well said! Purna! In the Dharma of the noble ones, you are truly unparalleled, embracing the nectar, and expounding endlessly. The profound principles I asked, you have completely explained. Even if all the Brahma-faring practitioners were to carry you on their heads as they walked in the world, they could not repay your kindness. Those who come to approach and inquire of you, they will quickly gain benefits, and I have also gained benefits, and received your teachings.' Purna replied, 'Well said! Well said! Just as you have said. What is your name now? What do the monks call you?' Sariputra replied, 'My name is Upatisya, my mother's name is Sari, and the monks call me Sariputra.' Purna said, 'I am now discussing with a great person, and I did not know before that the great master of the Dharma had come here. If I had known that Venerable Sariputra had come here, I would not have debated in this way to answer you, but Venerable asked such profound principles, and immediately answered them. Well said! Sariputra! The foremost among the Buddha's disciples, constantly delights in the nectar of the Dharma, even if all the Brahma-faring practitioners were to carry Venerable Sariputra on their heads as they walked in the world, from year to year, they could not repay your kindness for even a moment. Those who come to inquire of Venerable, and approach him, they will quickly gain benefits, and we will also quickly gain benefits.' At that time, the two sages were discussing in that garden in this way.
。
是時，二人各聞所說，歡喜奉行。
等法及晝度 水及城郭喻 識、均頭、二輪 波蜜及七車
增壹阿含經卷第三十四
七日品第四十之一
爾時，眾多比丘食后皆集普會講堂，作如是論議：「此須彌山極為廣大，非眾山之所及，甚奇！甚特！高廣極峻。如是，不久當復壞敗，無有遺余，依須彌山更有大山，亦復壞敗。」
爾時，世尊以天耳聞眾多比丘而作是論，即從座起，往至彼講堂所，即就坐。爾時，世尊告諸比丘：「汝等在此為何等論？欲何所施行？」
諸比丘對曰：「諸人集此，論其法事，向所論說，皆自如法。」
世尊告曰：「善哉！比丘！汝等出家正應法論，亦復不捨賢聖默然。所以然者。若比丘集聚一處，當施行二事。云何為二？一者當共法論，二者當賢聖默然。汝等論此二事，終獲安隱，不失時宜。汝等曏者，作何等如法之義？」
諸比丘對曰：「今眾多比丘來集此堂，作如是論議：『甚奇！甚特！此須彌山極高廣大，然此須彌山如是不久當覆敗壞，及諸四面鐵圍山亦當如是壞敗。』曏者，集此作如法論也。」
世尊告曰：「汝等欲聞此世間境界壞敗之變乎？」
諸比丘白佛言：「今正是時，唯愿世尊以時演說，使眾生之類心得解脫。」
世尊告諸比丘曰：「汝等善思念之，藏在心懷。」
諸比丘對曰：「如是。世尊！」爾時，諸比丘從佛受教。
世尊告曰：「須彌山者極為廣大，非眾山所及。若比丘欲知須彌山，出水上高八萬四千由旬，入水亦深八萬四千由旬。然須彌山四種寶所造：金、銀、水精、琉璃；又有四角，亦四種所造：金、銀、水精、琉璃；金城銀郭，銀城金郭，水精城琉璃郭，琉璃城水精郭。然須彌山上有五種天在彼居止，皆由宿緣而住彼間。云何為五？所謂彼銀城中，有細腳天在彼居止；彼金城中，有尸利沙天在彼居止；水精城中，有歡悅天在彼居止；琉璃城中，有力盛天在彼居止；金、銀城中間，毗沙門天王在彼居住，將諸閱叉不可稱計。金城、水精城中間，有毗留博叉天王，將諸龍神在彼居止；水精城、琉璃城中間，有毗留勒叉天王在彼居止；琉璃城、銀城中間，有提頭賴吒天王在彼居止。
「比丘當知，須彌山下有阿須倫居止
當時，他們兩人各自聽聞所說，歡喜地奉行。 等同於法和白天的度量，水和城郭的比喻。 識、均頭、二輪，波蜜和七輛車。
《增壹阿含經》卷第三十四
七日品第四十之一
那時，眾多比丘在飯後都聚集在普會講堂，進行這樣的討論：『這座須彌山極其廣大，不是其他山所能比的，真是奇特！真是特別！高聳廣闊極其峻峭。即使這樣，不久它也將毀壞，沒有遺留。依靠須彌山還有更大的山，也同樣會毀壞。』 當時，世尊用天耳聽到眾多比丘在進行這樣的討論，就從座位上起身，前往那講堂，然後就坐。當時，世尊告訴眾比丘：『你們在這裡討論什麼？想要做什麼？』 眾比丘回答說：『大家聚集在這裡，討論佛法的事情，剛才所說的，都是如法的。』 世尊說：『很好！比丘們！你們出家人正應該討論佛法，也不應該捨棄聖者的默然。為什麼呢？如果比丘們聚集在一起，應當做兩件事。哪兩件呢？一是應當共同討論佛法，二是應當保持聖者的默然。你們討論這兩件事，最終會獲得安穩，不會錯過時機。你們剛才，在討論什麼如法的道理呢？』 眾比丘回答說：『現在眾多比丘聚集在這個講堂，進行這樣的討論：『真是奇特！真是特別！這座須彌山極高廣大，然而這座須彌山不久也將毀壞，以及四面的鐵圍山也將這樣毀壞。』剛才，大家聚集在這裡討論如法的道理。』 世尊說：『你們想聽聽這世間境界毀壞的變化嗎？』 眾比丘對佛說：『現在正是時候，希望世尊及時演說，使眾生能夠得到解脫。』 世尊告訴眾比丘說：『你們要好好思考，把它藏在心中。』 眾比丘回答說：『是的，世尊！』當時，眾比丘接受了佛的教誨。 世尊說：『須彌山極其廣大，不是其他山所能比的。如果比丘想了解須彌山，它出水面高八萬四千由旬，入水也深八萬四千由旬。而且須彌山是由四種寶物所造：金、銀、水晶、琉璃；又有四個角，也是由四種寶物所造：金、銀、水晶、琉璃；有金城銀郭，銀城金郭，水晶城琉璃郭，琉璃城水晶郭。而且須彌山上有五種天在其中居住，都是因為宿世的因緣而住在那裡。哪五種呢？所謂在銀城中，有細腳天在那裡居住；在金城中，有尸利沙天在那裡居住；在水晶城中，有歡悅天在那裡居住；在琉璃城中，有力盛天在那裡居住；在金城和銀城之間，毗沙門天王在那裡居住，帶領著無數的閱叉。在金城和水晶城之間，有毗留博叉天王，帶領著龍神在那裡居住；在水晶城和琉璃城之間，有毗留勒叉天王在那裡居住；在琉璃城和銀城之間，有提頭賴吒天王在那裡居住。 『比丘們應當知道，須彌山下有阿修羅居住。
At that time, the two of them each heard what was said and joyfully practiced it. Equivalent to the measure of Dharma and daytime, a metaphor for water and city walls. Consciousness, equal head, two wheels, Paramita, and seven chariots.
Ekottara Agama Sutra, Volume 34
Chapter 41 of the Seven Days
At that time, many monks, after their meal, all gathered in the assembly hall, discussing like this: 'This Mount Sumeru is extremely vast, beyond the reach of other mountains, truly marvelous! Truly extraordinary! It is towering, broad, and extremely steep. Even so, it will soon be destroyed, with nothing left. Relying on Mount Sumeru, there are even larger mountains, which will also be destroyed.' At that time, the World Honored One, with his divine ear, heard the many monks engaged in such discussions. He then rose from his seat, went to that assembly hall, and sat down. At that time, the World Honored One said to the monks: 'What are you discussing here? What do you intend to do?' The monks replied: 'We have gathered here to discuss matters of the Dharma. What we have been saying is all in accordance with the Dharma.' The World Honored One said: 'Excellent! Monks! You who have left home should rightly discuss the Dharma, and you should not abandon the silence of the noble ones. Why is that? If monks gather together, they should do two things. What are the two? One is to discuss the Dharma together, and the other is to maintain the silence of the noble ones. If you discuss these two things, you will ultimately attain peace and will not miss the opportune time. What righteous principles were you discussing just now?' The monks replied: 'Now, many monks have gathered in this hall, discussing like this: 'How marvelous! How extraordinary! This Mount Sumeru is extremely high and vast, yet this Mount Sumeru will soon be destroyed, and the iron mountains surrounding it on all sides will also be destroyed.' Just now, we gathered here to discuss these righteous principles.' The World Honored One said: 'Do you wish to hear about the changes of destruction in this world?' The monks said to the Buddha: 'Now is the right time. We hope that the World Honored One will explain it in due time, so that sentient beings may attain liberation.' The World Honored One told the monks: 'You should think carefully about it and keep it in your hearts.' The monks replied: 'Yes, World Honored One!' At that time, the monks received the Buddha's teachings. The World Honored One said: 'Mount Sumeru is extremely vast, beyond the reach of other mountains. If a monk wishes to understand Mount Sumeru, it rises 84,000 yojanas above the water, and it also extends 84,000 yojanas deep into the water. Moreover, Mount Sumeru is made of four kinds of treasures: gold, silver, crystal, and lapis lazuli; it also has four corners, which are also made of four kinds of treasures: gold, silver, crystal, and lapis lazuli; there are gold cities and silver ramparts, silver cities and gold ramparts, crystal cities and lapis lazuli ramparts, and lapis lazuli cities and crystal ramparts. Furthermore, there are five kinds of devas residing on Mount Sumeru, all dwelling there due to past karmic connections. What are the five? In the silver city, there are the Fine-Legged Devas residing there; in the gold city, there are the Śrīṣa Devas residing there; in the crystal city, there are the Joyful Devas residing there; in the lapis lazuli city, there are the Powerful Devas residing there; between the gold and silver cities, King Vaiśravaṇa resides there, leading countless Yakshas. Between the gold and crystal cities, King Virūpākṣa resides there, leading the dragon gods; between the crystal and lapis lazuli cities, King Virūḍhaka resides there; between the lapis lazuli and silver cities, King Dhṛtarāṣṭra resides there.' 'Monks should know that below Mount Sumeru, there are Asuras residing.'
。若阿須倫欲與三十三天共鬥時，先與細腳天共鬥；設得勝，復至金城與尸利沙天共鬥；已勝尸利沙天，復至水精城與歡悅天共鬥；已勝彼，復至琉璃城；已勝彼天，便共三十三天共鬥。
「比丘當知，須彌山頂三十三天在彼居止，晝夜照明，光自相照，故致此耳。依須彌山，日月流行，日天子城郭縱廣五十一由旬，月天子城郭縱廣三十九由旬，最大星縱廣一由旬，最小星縱廣二百步。須彌山頂東、西、南、北，縱廣八萬四千由旬，近須彌山南有大鐵圍山，長八萬四千里，高八萬里。又此山表，有尼彌陀山圍彼山；去尼彌陀山，復有山名佉羅山；去此山，復更有山名俾沙山；去此山，復更有山名馬頭山；復更有山名毗那耶山；次毗那耶有山名鐵圍大鐵圍山。
「鐵圍中間有八大地獄，一一地獄有十六隔子。然彼鐵圍山于閻浮里地多所饒益，閻浮里地設無鐵圍山者，此間恒當臭處。鐵圍山表有香積山，香積山側有八萬四千白象王，止住彼間，各有六牙，金銀校飾。彼香山中有八萬四千窟，諸像在彼居止，皆金、銀、水精、琉璃所造。最上象者，釋提桓因躬自乘之，最下者，轉輪聖王乘之。香積山側有摩陀池水，皆生優缽蓮華、拘牟頭華，然彼諸象掘根而食。摩陀池水側復有山名優阇伽羅，然彼山皆生若干種草木，鳥狩蟲蠡悉在彼間。依彼山，皆有神通得道之人而往彼間。次復有山名般荼婆，次復有山名耆阇崛山，此是閻浮里地所依之處。
「比丘當知，或有是時，若此世間欲壞敗時，然天不降雨，所種生苗不復長大，諸有小河泉源皆悉枯竭。一切諸行皆歸無常，不得久住。比丘當知，或有是時，此四大駛河，所謂恒伽、私頭、死陀、婆叉，亦復枯竭而無遺余。如是，比丘！無常百變，正謂此耳。
「比丘！或有是時，若此世間有二日出時，是時百草樹木皆悉凋落。如是，比丘！無常變易，不得久停，是時諸泉源小水皆悉枯竭。比丘當知，若二日出時，爾時四大海水百由旬內皆悉枯竭，漸漸至七百由旬，水自然竭。
「比丘當知，若世間三日出現時，四大海水千由旬內，水自然竭，漸漸乃至七千由旬，水自然竭。
「比丘當知，若四日出現世時，四大海水深千由旬在。如是，比丘！一切諸行皆悉無常，不得久住。
「比丘當知，或有是時
現代漢語譯本：如果阿修羅想要與三十三天戰鬥，他會先與細腳天戰鬥；如果獲勝，他會再到金城與尸利沙天戰鬥；戰勝尸利沙天后，他會再到水精城與歡悅天戰鬥；戰勝他們后，他會再到琉璃城；戰勝那裡的天神后，他才會與三十三天戰鬥。 『比丘們應當知道，須彌山頂的三十三天在那裡居住，日夜光明，光芒互相照耀，所以才這樣。依靠須彌山，日月執行，日天子的城郭縱橫五十一由旬，月天子的城郭縱橫三十九由旬，最大的星星縱橫一由旬，最小的星星縱橫二百步。須彌山頂的東、西、南、北，縱橫八萬四千由旬，靠近須彌山南邊有大鐵圍山，長八萬四千里，高八萬里。而且這座山外，有尼彌陀山圍繞著它；離開尼彌陀山，又有山名叫佉羅山；離開這座山，又有山名叫俾沙山；離開這座山，又有山名叫馬頭山；又有山名叫毗那耶山；毗那耶山之後有山名叫鐵圍大鐵圍山。 『鐵圍山中間有八大地獄，每一個地獄有十六個隔間。然而那鐵圍山對閻浮里地有很多益處，如果閻浮里地沒有鐵圍山，這裡將永遠是臭氣熏天的地方。鐵圍山外有香積山，香積山旁邊有八萬四千頭白象王，住在那裡，每頭都有六根象牙，用金銀裝飾。那香山中有八萬四千個洞穴，像們住在那裡，都是用金、銀、水晶、琉璃建造的。最上面的象，釋提桓因親自乘坐，最下面的象，轉輪聖王乘坐。香積山旁邊有摩陀池水，都生長著優缽蓮花、拘牟頭花，那些像會挖根來吃。摩陀池水旁邊又有山名叫優阇伽羅，那座山上都生長著各種各樣的草木，鳥類、野獸、昆蟲都住在那裡。依靠那座山，都有神通得道的人前往那裡。之後又有山名叫般荼婆，之後又有山名叫耆阇崛山，這裡是閻浮里地所依靠的地方。 『比丘們應當知道，有時候，如果這個世界要毀滅時，天就不下雨，所種的幼苗不再生長，所有的小河泉源都枯竭。一切諸行都歸於無常，不能長久存在。比丘們應當知道，有時候，這四大河流，也就是恒伽河、私頭河、死陀河、婆叉河，也會枯竭而沒有剩餘。像這樣，比丘們！無常變化，正是指這個。』 『比丘們！有時候，如果這個世界出現兩個太陽時，那時所有的草木都會凋落。像這樣，比丘們！無常變化，不能長久停留，那時所有的泉源小水都會枯竭。比丘們應當知道，如果出現兩個太陽時，那時四大海水中一百由旬內的水都會枯竭，漸漸到七百由旬，水自然枯竭。』 『比丘們應當知道，如果世間出現三個太陽時，四大海水中一千由旬內的水自然枯竭，漸漸乃至七千由旬，水自然枯竭。』 『比丘們應當知道，如果四個太陽出現在世間時，四大海水的深度只有一千由旬。像這樣，比丘們！一切諸行都是無常的，不能長久存在。』 『比丘們應當知道，有時候
English version: If the Asura wishes to fight with the Thirty-three Gods, he first fights with the Fine-Footed Gods; if he wins, he then goes to the Golden City to fight with the Śrīṣa Gods; having defeated the Śrīṣa Gods, he then goes to the Crystal City to fight with the Joyful Gods; having defeated them, he then goes to the Lapis Lazuli City; having defeated the gods there, he then fights with the Thirty-three Gods. 'Monks, you should know that the Thirty-three Gods on the summit of Mount Sumeru dwell there, illuminated day and night, their light shining upon each other, and that is why it is so. Relying on Mount Sumeru, the sun and moon move, the city of the Sun God is fifty-one yojanas in breadth and length, the city of the Moon God is thirty-nine yojanas in breadth and length, the largest star is one yojana in breadth and length, and the smallest star is two hundred steps in breadth and length. The east, west, south, and north sides of the summit of Mount Sumeru are eighty-four thousand yojanas in breadth and length. Near the south of Mount Sumeru is the Great Iron Mountain, which is eighty-four thousand miles long and eighty thousand miles high. Moreover, outside this mountain, there is Mount Nimiḍa surrounding it; away from Mount Nimiḍa, there is another mountain called Mount Khara; away from this mountain, there is another mountain called Mount Bhiṣa; away from this mountain, there is another mountain called Mount Horse-Head; there is another mountain called Mount Vinaya; after Mount Vinaya, there is a mountain called the Great Iron Mountain of the Iron Enclosure. 'In the middle of the Iron Enclosure are the eight great hells, each hell having sixteen compartments. However, that Iron Enclosure Mountain is of great benefit to Jambudvīpa. If Jambudvīpa did not have the Iron Enclosure Mountain, this place would always be a place of stench. Outside the Iron Enclosure Mountain is Mount Fragrant Accumulation, and beside Mount Fragrant Accumulation are eighty-four thousand white elephant kings, dwelling there, each with six tusks, adorned with gold and silver. In that Fragrant Mountain are eighty-four thousand caves, where the elephants dwell, all made of gold, silver, crystal, and lapis lazuli. The highest elephant is ridden by Śakra himself, and the lowest is ridden by the Cakravartin King. Beside the water of the Fragrant Accumulation Pond, there grow Utpala flowers and Kumuda flowers, and those elephants dig up the roots to eat. Beside the water of the Fragrant Accumulation Pond, there is another mountain called Mount Ujjagala, and on that mountain grow various kinds of grasses and trees, and birds, beasts, and insects all dwell there. Relying on that mountain, there are people with supernatural powers who have attained the Way and go there. After that, there is another mountain called Mount Paṇḍava, and after that, there is another mountain called Mount Gṛdhrakūṭa, which is the place that Jambudvīpa relies on. 'Monks, you should know that sometimes, if this world is about to be destroyed, then the sky will not rain, the planted seedlings will no longer grow, and all the small rivers and springs will dry up. All things are impermanent and cannot last long. Monks, you should know that sometimes, these four great swift rivers, namely the Ganges, the Sindhu, the Sitā, and the Vakṣu, will also dry up and have nothing left. Thus, monks! Impermanence changes, and this is what it means.' 'Monks! Sometimes, if two suns appear in this world, then all the grasses and trees will wither. Thus, monks! Impermanence changes and cannot last long, and at that time all the small springs will dry up. Monks, you should know that if two suns appear, then the water within a hundred yojanas of the four great oceans will dry up, and gradually up to seven hundred yojanas, the water will naturally dry up.' 'Monks, you should know that if three suns appear in the world, the water within a thousand yojanas of the four great oceans will naturally dry up, and gradually up to seven thousand yojanas, the water will naturally dry up.' 'Monks, you should know that if four suns appear in the world, the depth of the four great oceans will be only one thousand yojanas. Thus, monks! All things are impermanent and cannot last long.' 'Monks, you should know that sometimes
。若世間有五日出時，是時四大海水，余有七百由旬水，漸漸至百由旬。比丘當知，若五日出時，是時海水一由旬在，漸漸水竭而無遺余。若五日出時，余正有七尺水在，五日出時，海水盡竭無有遺余。比丘當知，一切行無常，不得久住。
「比丘當知，或有是時，六日出時，此地厚六萬八千由旬皆悉煙出，須彌山亦漸漸融壞。若六日出時，此三千大千國土皆悉融壞，猶如陶家燒瓦器也。是時，三千大千剎土，亦復如是，洞然火出，靡不周遍。比丘當知，若六日出時，八大地獄亦復消滅，人民命終。依須彌山五種之天，亦覆命終，三十三天、艷天，乃至他化自在天，亦覆命終，宮殿皆空。若六日出時，是時須彌山及三千大千剎土，皆悉洞然而無遺余。如是，比丘！一切行無常，不得久住。
「比丘當知，或有是時，若七日出，是時此地雖厚六萬八千由旬及三千大千剎土，皆悉火起。若復七日出時，此須彌山漸漸融壞，百千由旬自然崩落，永無有餘，亦復不見塵煙之分，況見灰乎！是時，三十三天乃至他化自在天宮殿，皆悉火然，此間火炎乃至梵天上。新生天子在彼天宮者，由來不見劫燒，見此炎光，普懷恐懼，畏為火所燒。然彼舊生天子等曾見劫燒，便來慰勞後生天子：『汝等勿懷恐懼，此火終不來至此間。』比丘當知，七日出時，從此間至六天，乃至三千大千剎土，悉為灰土，亦無形質之兆。如是，比丘！一切行無常，不可久保，皆歸於盡。爾時，人民命終，盡生他方剎土，若生天上。設復地獄中眾生宿罪已畢，生天上、若他方剎土；設彼地獄眾生罪未畢者，復移至他方剎土。比丘當知。若七日出時，無復日月光明、星宿之兆，是時日月已滅，無復晝夜。是謂，比丘！由緣報故，致此壞敗。
「比丘復當知，劫還成就時，或有是時，火還自滅，虛空之中有大云起，漸漸降雨。是時，此三千大千剎土，水遍滿其中，水乃至梵天上。比丘當知，是時此水漸漸停住而自消滅。復有風起，名曰隨嵐，吹此水聚著一處
現代漢語譯本：比丘們應當知道，如果世間出現五個太陽，那時四大海的水，剩餘七百由旬的水，會逐漸減少到一百由旬。比丘們應當知道，如果出現五個太陽，那時海水只剩下一由旬，然後逐漸乾涸，沒有剩餘。如果出現五個太陽，只剩下七尺的水，當五個太陽出現時，海水會完全乾涸，沒有剩餘。比丘們應當知道，一切事物都是無常的，不能長久存在。 現代漢語譯本：比丘們應當知道，有時會出現六個太陽，那時這片土地厚六萬八千由旬都會冒出煙，須彌山也會逐漸融化。如果出現六個太陽，這三千大千國土都會融化，就像陶工燒瓦器一樣。那時，三千大千世界也會像這樣，到處燃起火焰，無處不遍。比丘們應當知道，如果出現六個太陽，八大地獄也會消滅，人民會死亡。依靠須彌山的五種天人也會死亡，三十三天、艷天，乃至他化自在天也會死亡，宮殿都會空無一人。如果出現六個太陽，那時須彌山和三千大千世界都會完全燃燒，沒有剩餘。就像這樣，比丘們！一切事物都是無常的，不能長久存在。 現代漢語譯本：比丘們應當知道，有時會出現七個太陽，那時這片土地即使厚六萬八千由旬，以及三千大千世界，都會燃起大火。如果出現七個太陽，須彌山會逐漸融化，成百上千由旬自然崩塌，永遠不會有剩餘，甚至連塵煙都看不到，更何況是灰燼呢！那時，三十三天乃至他化自在天的宮殿都會燃燒，這裡的火焰甚至會到達梵天。新生的天子在那些天宮中，從來沒有見過劫火，看到這火焰的光芒，都感到恐懼，害怕被火燒燬。然而那些舊生的天子曾經見過劫火，便來安慰後生的天子：『你們不要感到恐懼，這火終究不會來到這裡。』比丘們應當知道，當七個太陽出現時，從這裡到六天，乃至三千大千世界，都會變成灰土，連形狀的痕跡都沒有。就像這樣，比丘們！一切事物都是無常的，不能長久保持，最終都會消亡。那時，人民會死亡，全部轉生到其他世界，或者轉生到天上。如果地獄中的眾生宿罪已經結束，就會轉生到天上或者其他世界；如果地獄眾生的罪業沒有結束，就會轉移到其他世界。比丘們應當知道，當七個太陽出現時，不會再有日月的光芒、星宿的跡象，那時日月已經熄滅，不再有白天和黑夜。這就是，比丘們！由於因果報應，導致了這樣的毀滅。 現代漢語譯本：比丘們還應當知道，當劫再次形成時，有時火焰會自然熄滅，虛空中會升起大片雲彩，逐漸降下雨水。那時，這三千大千世界會被水充滿，水甚至會到達梵天。比丘們應當知道，那時這些水會逐漸停止並自行消退。然後會有風吹起，名叫隨嵐，將這些水聚集到一處。
English version: Monks, you should know that if five suns appear in the world, then the water of the four great oceans, with seven hundred yojanas of water remaining, will gradually decrease to one hundred yojanas. Monks, you should know that if five suns appear, then the seawater will only have one yojana left, and then gradually dry up, with nothing remaining. If five suns appear, only seven feet of water will remain, and when five suns appear, the seawater will completely dry up, with nothing remaining. Monks, you should know that all things are impermanent and cannot last long. English version: Monks, you should know that sometimes six suns will appear, and then this land, which is sixty-eight thousand yojanas thick, will all emit smoke, and Mount Sumeru will also gradually melt. If six suns appear, these three thousand great chiliocosms will all melt, just like a potter firing pottery. At that time, the three thousand great chiliocosms will also be like this, with flames burning everywhere, without exception. Monks, you should know that if six suns appear, the eight great hells will also be destroyed, and people will die. The five kinds of devas who rely on Mount Sumeru will also die, as will the Thirty-three Heavens, the Yama Heavens, and even the Paranirmitavasavartin Heavens, and their palaces will all be empty. If six suns appear, then Mount Sumeru and the three thousand great chiliocosms will all burn completely, with nothing remaining. Just like this, monks! All things are impermanent and cannot last long. English version: Monks, you should know that sometimes seven suns will appear, and then this land, even if it is sixty-eight thousand yojanas thick, and the three thousand great chiliocosms, will all catch fire. If seven suns appear, Mount Sumeru will gradually melt, and hundreds and thousands of yojanas will naturally collapse, never having anything remaining, and not even seeing a trace of smoke, let alone ashes! At that time, the palaces of the Thirty-three Heavens and even the Paranirmitavasavartin Heavens will all burn, and the flames here will even reach the Brahma Heavens. The newly born devas in those heavenly palaces, who have never seen the fire of the kalpa, will feel fear when they see the light of this flame, fearing that they will be burned by the fire. However, those older devas who have seen the fire of the kalpa will come to comfort the younger devas: 『You should not be afraid, this fire will not come here.』 Monks, you should know that when seven suns appear, from here to the six heavens, and even the three thousand great chiliocosms, will all turn into ashes, without even a trace of shape. Just like this, monks! All things are impermanent, cannot be kept for long, and will eventually perish. At that time, people will die, and all will be reborn in other worlds, or reborn in the heavens. If the past sins of the beings in hell have ended, they will be reborn in the heavens or other worlds; if the sins of the beings in hell have not ended, they will be transferred to other worlds. Monks, you should know that when seven suns appear, there will no longer be the light of the sun and moon, or the signs of the stars, and at that time the sun and moon will have extinguished, and there will no longer be day and night. This is, monks! Due to karmic retribution, this destruction occurs. English version: Monks, you should also know that when the kalpa is formed again, sometimes the fire will naturally extinguish, and large clouds will rise in the void, gradually bringing down rain. At that time, these three thousand great chiliocosms will be filled with water, and the water will even reach the Brahma Heavens. Monks, you should know that at that time, this water will gradually stop and recede on its own. Then a wind will rise, called Sularma, which will gather this water in one place.
。是時，彼風起千須彌山、千祇彌陀山、千尼彌陀山、千佉羅山、千伊沙山、千毗那山、千鐵圍山、千大鐵圍山；復生八千地獄，復生千馬頭山、千香積山、千般荼婆山、千優阇伽山、千閻浮提、千瞿耶尼、千弗于逮、千郁單曰；復生千海水；復生千四天王宮、千三十三天、千艷天、千兜術天、千化自在天、千他化自在天。
「比丘當知，或有是時，水滅地復還生。是時，地上自然有地肥，極為香美，勝於甘露。欲知彼地肥氣味，猶如甜蒲桃酒。比丘當知，或有此時，光音天自相謂言：『我等欲至閻浮提，觀看彼地形還復之時。』光音天子來下世間，見地上有此地肥，便以指嘗著口中而取食之。是時，天子食地肥多者，轉無威神，又無光明，身體遂重而生骨肉，即失神足，不復能飛；又彼天子食地肥少，身體不重，亦復不失神足，亦能在虛空中飛行。
「是時，天子失神足者，皆共呼哭自相謂言：『我等今日極為窮厄，復失神足。』即住世間，不能復還天上，遂食此地肥。各各相視顏色。彼時天子欲意多者，便成女人，遂行情慾，共相娛樂。是謂，比丘！初世成時，有此淫法，流佈世間，是舊常之法，女人必出於世；亦復舊法，非適今也。是時，餘光音天見此天子以墮落，皆來呵罵而告之曰：『汝等何為行此不凈之行？』是時，眾生復作是念：『我等當作方便，宜共止宿，使人不見。』轉轉作屋舍，自覆形體。是謂，比丘！有此因緣，今有屋舍。
「比丘當知，或有是時，地肥自然入地，後轉生粳米，極為鮮凈；亦無皮表，極為香好，令人肥白；朝收暮生，暮收朝生。是謂，比丘！爾時始有此粳米之名生。比丘！或有是時，人民懈怠不勤生活。彼人便作是念：『我今何為日日收此粳米？應當二日一收。』是時，彼人二日一收粳米。爾時，人民展轉懷妊，由此轉有生分。
「復有眾生語彼眾生言：『我等共取粳米。』是時，彼人報曰：『吾以取二日食糧。』此人聞已，復生此念：『我當儲四日食糧。』即時辦四日食糧。復有眾生語彼眾生：『可共相將外收粳米。』此人報曰：『吾以收四日食糧。』彼人聞已，便生此念：『吾當辦八日食糧。』即辦八日食儲。爾時，彼粳米更不復生
現代漢語譯本：當時，狂風捲起一千座須彌山、一千座祇彌陀山、一千座尼彌陀山、一千座佉羅山、一千座伊沙山、一千座毗那山、一千座鐵圍山、一千座大鐵圍山；又生出八千個地獄，又生出一千座馬頭山、一千座香積山、一千座般荼婆山、一千座優阇伽山、一千個閻浮提、一千個瞿耶尼、一千個弗于逮、一千個郁單曰；又生出一千個海水；又生出一千個四天王宮、一千個三十三天、一千個艷天、一千個兜術天、一千個化自在天、一千個他化自在天。 比丘應當知道，有時，水會消失，陸地會重新出現。那時，地上自然會有地肥，非常香甜美味，勝過甘露。想知道那地肥的味道，就像甜蒲桃酒一樣。比丘應當知道，有時，光音天的天人會互相說道：『我們想去閻浮提，看看那裡的地形恢復時的樣子。』光音天的天子來到世間，看到地上有這種地肥，就用手指蘸著放入口中食用。這時，天子吃地肥多的，就會失去威神，也沒有光明，身體變得沉重，長出骨肉，就失去了神足，不能再飛；而那些吃地肥少的天子，身體不沉重，也沒有失去神足，仍然能在空中飛行。 這時，那些失去神足的天子，都一起哭泣，互相說道：『我們今天真是太倒霉了，竟然失去了神足。』他們就留在世間，不能再回到天上，於是就吃這種地肥。他們互相看著對方的臉色。那時，慾望多的天子就變成了女人，於是就有了情慾，互相娛樂。這就是，比丘！最初世界形成時，就有了這種淫慾之法，流傳在世間，這是古老的常法，女人必然會出現在世上；這也是古老的常法，不是現在才有的。這時，其餘的光音天看到這些天子墮落了，都來呵斥他們，告訴他們說：『你們為什麼要做這種不凈的行為？』這時，眾生又產生這樣的想法：『我們應該想個辦法，最好一起住在一起，讓人看不見。』於是就逐漸建造房屋，遮蓋自己的身體。這就是，比丘！因為這個因緣，現在才有了房屋。 比丘應當知道，有時，地肥自然地滲入地下，後來又長出粳米，非常鮮亮潔凈；也沒有皮殼，非常香甜美好，使人肥胖白皙；早上收割，晚上就長出來，晚上收割，早上就長出來。這就是，比丘！那時才開始有粳米這個名稱出現。比丘！有時，人們變得懈怠，不勤勞生活。那些人就想：『我為什麼每天都要收割這種粳米呢？應該兩天收割一次。』這時，那些人就兩天收割一次粳米。那時，人們逐漸懷孕，因此就有了出生的分別。 又有一些人對另一些人說：『我們一起去收割粳米吧。』這時，那人回答說：『我已經收割了兩天的糧食了。』這個人聽了之後，又產生這樣的想法：『我應該儲存四天的糧食。』於是就準備了四天的糧食。又有人對另一個人說：『可以一起去外面收割粳米。』那人回答說：『我已經收割了四天的糧食了。』那人聽了之後，就產生這樣的想法：『我應該準備八天的糧食。』於是就準備了八天的糧食。那時，粳米就不再長出來了。
English version: At that time, the wind arose, blowing a thousand Mount Sumerus, a thousand Ghi-mi-dha mountains, a thousand Ni-mi-dha mountains, a thousand Khara mountains, a thousand Isha mountains, a thousand Vina mountains, a thousand Iron Ring mountains, and a thousand Great Iron Ring mountains; and eight thousand hells were born, and a thousand Horse-head mountains, a thousand Fragrant Accumulation mountains, a thousand Pan-tu-po mountains, a thousand U-she-ga mountains, a thousand Jambudvipas, a thousand Godhaniyas, a thousand Purvavidehas, and a thousand Uttarakurus were born; and a thousand seas were born; and a thousand palaces of the Four Heavenly Kings, a thousand Trayastrimsha heavens, a thousand Yama heavens, a thousand Tushita heavens, a thousand Nirmanarati heavens, and a thousand Paranirmitavasavartin heavens were born. Monks, you should know that there are times when the water disappears and the land reappears. At that time, there will naturally be a kind of earth-fat on the ground, which is extremely fragrant and delicious, surpassing even ambrosia. If you want to know the taste of that earth-fat, it is like sweet grape wine. Monks, you should know that there are times when the gods of the Abhasvara heaven will say to each other: 『We want to go to Jambudvipa and see what it looks like when the land is restored.』 The gods of the Abhasvara heaven will descend to the world, and seeing this earth-fat on the ground, they will dip their fingers in it and put it in their mouths to eat. At this time, those gods who eat a lot of earth-fat will lose their divine power and their light, their bodies will become heavy, and they will grow flesh and bones, losing their supernatural feet and no longer being able to fly; while those gods who eat less earth-fat will not have heavy bodies, nor will they lose their supernatural feet, and they will still be able to fly in the sky. At this time, those gods who have lost their supernatural feet will all cry together and say to each other: 『We are in great distress today, having lost our supernatural feet.』 They will stay in the world, unable to return to heaven, and so they will eat this earth-fat. They will look at each other's faces. At that time, those gods with more desires will become women, and then they will have lust and enjoy themselves together. This is, monks! When the world was first formed, there was this law of lust, which spread throughout the world. This is an old and constant law, and women will inevitably appear in the world; this is also an old law, not something that has just happened now. At this time, the other gods of the Abhasvara heaven, seeing these gods fallen, will all come to scold them and tell them: 『Why are you doing these impure acts?』 At this time, the beings will again have this thought: 『We should find a way to live together, so that people cannot see us.』 So they will gradually build houses to cover their bodies. This is, monks! Because of this cause, there are now houses. Monks, you should know that there are times when the earth-fat will naturally seep into the ground, and later, it will grow into polished rice, which is extremely bright and clean; it has no husk, and it is extremely fragrant and delicious, making people fat and fair; it is harvested in the morning and grows in the evening, and harvested in the evening and grows in the morning. This is, monks! At that time, the name of polished rice first appeared. Monks! There are times when people become lazy and do not work hard. Those people will think: 『Why should I harvest this polished rice every day? I should harvest it once every two days.』 At this time, those people will harvest the polished rice once every two days. At that time, people will gradually become pregnant, and thus there will be the distinction of birth. And some beings will say to other beings: 『Let's go harvest polished rice together.』 At this time, that person will reply: 『I have already harvested two days' worth of food.』 When this person hears this, they will have this thought: 『I should store four days' worth of food.』 So they will prepare four days' worth of food. And someone will say to another person: 『Let's go outside to harvest polished rice together.』 That person will reply: 『I have already harvested four days' worth of food.』 When that person hears this, they will have this thought: 『I should prepare eight days' worth of food.』 So they will prepare eight days' worth of food. At that time, the polished rice will no longer grow.
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「是時，眾生各生此念：『世間有大災患，今此粳米遂不如本，今當分此粳米。』即時分粳米。爾時眾生復生此念：『我今可自藏粳米，當盜他粳米。』是時，彼眾生自藏粳米，便盜他粳米。彼主見盜粳米，語彼人曰：『汝何故取吾粳米？今舍汝罪，后莫更犯。』爾時，世間初有此盜心。是時，復有眾生聞此語，復自生念：『我今可藏此已粳米，當盜他粳米。』是時，彼眾生便捨己物，而取他物。彼主見已，語彼人曰：『汝今何為取我粳米乎？』然彼人默然不對。是時，物主即時手拳相加，自今已后，更莫相侵。
「是時，眾多人民聞眾生相盜，各共運集，自相謂言：『世間有此非法，各共相盜。今當立守田人，使守護田。其有眾生聰明高才者，當立為守田主。』是時，即選擇田主而語之曰：『汝等當知，世間有此非法竊盜，汝今守田當雇其直，諸人民來取他粳米者，即懲其罪。』爾時，即安田主。比丘當知，爾時，其守田者，號為剎利種，皆是舊法，非為非法。」
「始有剎利種， 姓中之上者， 聰明高才人， 天人所敬待。
「爾時，其有人民侵他物者，是時剎利取懲罰之。然復彼人不改其𠎝，故復犯之。是時剎利之主敕作刀杖，取彼人而梟其首。爾時，世間初有此殺生。是時，眾多人民聞此教令：『其有竊盜粳米者，剎利主即取殺之。』皆懷恐懼，衣毛皆豎，各作草盧于中坐禪，修其梵行，而一其心，舍離家業、妻子、兒婦獨靜其志，修于梵行。因此已來，而有婆羅門之名姓。是時，便有此二種姓出現世間。
「比丘當知，彼時由盜故便有殺生，由殺故便有刀杖。是時，剎利主告人民曰：『其有端政高才者，當使統此人民。』又告之曰：『其有人民竊盜者，使懲其罪。』爾時，便有此毗舍種姓，出現於世。
「爾時，多有眾生便生此念：『今日眾生之類各共殺生，皆由業之所致也，今可來往周旋以自生活。』爾時，便有首陀羅種姓，出現世間。」
「初有剎利種， 次有婆羅門， 第三名毗舍， 次復首陀姓。 有此四種姓， 漸漸而相生， 皆是天身來， 而同爲一色。
「比丘當知，爾時，有此殺、盜心，無復有此自然粳米
現代漢語譯本：當時，眾生各自產生這樣的念頭：『世間有大災難，現在這種粳米不如以前了，現在應當分這些粳米。』於是就分了粳米。那時，眾生又產生這樣的念頭：『我現在可以自己藏粳米，然後偷別人的粳米。』於是，那些眾生自己藏粳米，就偷別人的粳米。那個主人看見有人偷粳米，就對那人說：『你為什麼拿我的粳米？現在饒恕你的罪過，以後不要再犯。』那時，世間才開始有這種偷盜的心。當時，又有眾生聽到這話，又自己產生念頭：『我現在可以藏起自己的粳米，然後偷別人的粳米。』於是，那些眾生就捨棄自己的東西，而去拿別人的東西。那個主人看見后，就對那人說：『你現在為什麼拿我的粳米？』然而那人沉默不語。這時，物主就用拳頭打他，說：『從今以後，不要再互相侵犯。』 當時，許多人民聽到眾生互相偷盜，就一起聚集起來，互相說道：『世間有這種非法的事情，大家互相偷盜。現在應當設立守田的人，讓他們守護田地。那些眾生中聰明有才能的人，應當被立為守田的主人。』於是，就選擇田主並對他們說：『你們應當知道，世間有這種非法偷盜的事情，你們現在守護田地應當收取報酬，那些人民來偷別人的粳米，就懲罰他們的罪過。』那時，就設立了田主。比丘們應當知道，那時，那些守田的人，被稱為剎利種姓，都是舊有的規矩，不是非法的。 『最初有剎利種姓，是姓氏中最高貴的，他們聰明有才能，受到天人的尊敬和對待。』 當時，那些侵犯別人財物的人，剎利就懲罰他們。然而那些人仍然不改過，所以又再犯。這時，剎利之主就命令製作刀杖，抓住那些人並砍下他們的頭。那時，世間才開始有這種殺生。當時，許多人民聽到這個命令：『那些偷盜粳米的人，剎利之主就抓起來殺掉。』都感到恐懼，汗毛都豎了起來，各自搭建草棚在裡面坐禪，修行梵行，專心致志，捨棄家業、妻子、兒女，獨自靜心修行梵行。從那時起，就有了婆羅門這個姓氏。那時，就有了這兩種姓氏出現在世間。 比丘們應當知道，那時因為偷盜才有了殺生，因為殺生才有了刀杖。當時，剎利之主告訴人民說：『那些端正有才能的人，應當讓他們統治這些人民。』又告訴他們說：『那些偷盜的人，要懲罰他們的罪過。』那時，就有了毗舍種姓，出現在世間。 當時，許多眾生就產生這樣的念頭：『現在眾生互相殘殺，都是因為業力所致，現在可以來往周旋以維持生活。』那時，就有了首陀羅種姓，出現在世間。 『最初有剎利種姓，其次有婆羅門，第三是毗舍，其次是首陀羅姓。這四種姓，漸漸地產生，都是從天界而來，原本都是一樣的。』 比丘們應當知道，那時，有了這種殺、盜的心，就沒有了自然生長的粳米了。
English version: At that time, beings each had this thought: 『There is a great calamity in the world, and now this rice is not as good as before, now we should divide this rice.』 Immediately they divided the rice. At that time, beings again had this thought: 『Now I can hide my own rice, and then steal other people's rice.』 So, those beings hid their own rice and stole other people's rice. The owner saw someone stealing rice and said to that person: 『Why did you take my rice? Now I forgive your sin, do not commit it again.』 At that time, the world first had this thieving mind. At that time, there were also beings who heard this and had the thought: 『Now I can hide my own rice, and then steal other people's rice.』 So, those beings abandoned their own things and took other people's things. The owner saw this and said to that person: 『Why did you take my rice?』 But that person remained silent. At that time, the owner struck him with his fist, saying: 『From now on, do not invade each other.』 At that time, many people heard about beings stealing from each other, and they gathered together, saying to each other: 『There is this unlawful thing in the world, everyone is stealing from each other. Now we should establish people to guard the fields, and let them protect the fields. Those beings who are intelligent and talented should be established as the masters of the fields.』 So, they chose the field masters and said to them: 『You should know that there is this unlawful stealing in the world, now you should be paid for guarding the fields, and those people who come to steal other people's rice, punish their sins.』 At that time, the field masters were established. Monks, you should know that at that time, those who guarded the fields were called Kshatriya caste, all of which were old rules, not unlawful. 『The Kshatriya caste was the first, the highest among the surnames, they were intelligent and talented, respected and treated by gods and humans.』 At that time, those who violated other people's property were punished by the Kshatriyas. However, those people still did not change their ways, so they committed the offense again. At this time, the Kshatriya lord ordered the making of swords and staffs, captured those people and cut off their heads. At that time, the world first had this killing. At that time, many people heard this order: 『Those who steal rice, the Kshatriya lord will capture and kill them.』 They were all terrified, their hair stood on end, and they each built grass huts to sit in meditation, cultivate Brahma conduct, and focus their minds, abandoning their family, wives, and children, and quietly cultivating Brahma conduct alone. From then on, the name of Brahmin came into being. At that time, these two castes appeared in the world. Monks, you should know that at that time, because of stealing, there was killing, and because of killing, there were swords and staffs. At that time, the Kshatriya lord told the people: 『Those who are upright and talented should be made to rule these people.』 He also told them: 『Those who steal should be punished for their sins.』 At that time, the Vaishya caste appeared in the world. At that time, many beings had this thought: 『Today, beings are killing each other, all because of karma, now we can come and go to make a living.』 At that time, the Shudra caste appeared in the world. 『The Kshatriya caste was the first, then the Brahmin, the third was the Vaishya, and then the Shudra caste. These four castes gradually came into being, all came from the heavens, and were originally all the same.』 Monks, you should know that at that time, with this mind of killing and stealing, there was no more naturally growing rice.
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「爾時，便有五種穀子：一者根子，二者莖子，三者枝子，四者華子，五者果子，及余所生之種子，是謂五種之子。皆是他方剎土風吹使來，取用作種以此自濟。如是，比丘！世間有此瑞應，便有生、老、病、死，致使今日有五盛陰身，不得盡于苦際，此名為劫成敗時之變易也。吾與汝說，諸佛世尊常所應行，今盡與汝說之。當樂閑居靜處，當念坐禪，勿起懈怠，今不精誠，後悔無益。此是我之教誨也。」
是時，摩竭國王阿阇世，在群臣中而作是說：「此拔祇國極為熾盛，人民眾多，吾當攻伐，攝彼邦土。」
是時，阿阇世王告婆利迦婆羅門曰：「汝今往至世尊所，持吾姓名，往問訊世尊，禮敬承事云：『王阿阇世白世尊言：「意欲攻伐拔祇國，為可爾不？」』設如來有所說者，汝善思惟，來向吾說。所以然者，如來語終不有二。」
是時，婆羅門受王教敕，往至世尊所，共相問訊，在一面坐。是時，婆羅門白佛言：「王阿阇世禮敬世尊，承事問訊，又復重白：『意欲往攻伐拔祇大國。』先來問佛為可爾不？」
爾時，彼婆羅門以衣覆頭腳，著象牙屐，腰帶利劍，不應說法。
是時，世尊告阿難曰：「若拔祇人民修七法者，終不為外寇所壞。云何為七？若當拔祇國人民，盡集一處而不散者，便不為他國所壞，是謂初法不為外寇所敗。
「複次，阿難！拔祇國人上下和順，拔祇人民不為外人所擒。是謂，阿難，第二之法不為外寇所壞。
「複次，阿難！若拔祇國人亦不淫他，著他女人色，是謂第三之法不為外寇所壞。
「複次，阿難！若拔祇國不從此間而傳至彼，亦復不從彼間傳來至此，是謂第四之法不為外寇所壞。
「複次，阿難！若拔祇國人供養沙門、婆羅門，承事禮敬梵行人者，是謂第五之法，是時便不為外寇所獲。
「複次，阿難！若拔祇國人民不貪著他財寶者，是謂第六法不為外寇所壞。
「複次，阿難！若拔祇國人民皆同一心，不向神寺，專精其意，便不為外寇所壞也，是謂第七之法不為外寇所壞。是謂，阿難！彼拔祇人修此七法者，終不為外人所壞。」
是時，梵志白佛言：「設當彼人成就一法，猶不可壞，何況七法而可壞乎？止！止！世尊！國事猥多，欲還所止。」爾時，梵志即從座起而去
現代漢語譯本：當時，便有五種穀子：一是根生的，二是莖生的，三是枝生的，四是花生的，五是果生的，以及其他所生的種子，這就是所謂的五種種子。這些都是從其他世界的國土被風吹來的，人們取用它們作為種子來維持生計。如此，比丘們！世間有這樣的祥瑞，便有了生、老、病、死，導致今日有這五蘊之身，無法徹底擺脫痛苦的邊際，這被稱為劫數成敗時的變化。我將要告訴你們，諸佛世尊常常應當修行的，現在全部告訴你們。應當樂於居住在清靜之處，應當專注于禪坐，不要懈怠，現在不精進努力，將來後悔也無濟於事。這是我的教誨。 現代漢語譯本：這時，摩揭陀國王阿阇世在群臣中說道：『這跋耆國非常強盛，人民眾多，我應當攻打它，奪取他們的領土。』 現代漢語譯本：這時，阿阇世王告訴婆利迦婆羅門說：『你現在去到世尊那裡，帶著我的名字，去問候世尊，禮敬承事，說：「阿阇世王稟告世尊：『想要攻打跋耆國，可以嗎？』」如果如來有所說法，你要好好思考，回來告訴我。之所以這樣，是因為如來說的話絕對不會有二。』 現代漢語譯本：這時，婆羅門接受了國王的命令，前往世尊那裡，互相問候后，在一旁坐下。這時，婆羅門對佛說：『阿阇世王禮敬世尊，承事問候，又再次稟告：『想要攻打跋耆大國。』先來問佛，是否可以這樣做？』 現代漢語譯本：當時，那位婆羅門用衣服遮住頭腳，穿著象牙木屐，腰間佩戴利劍，不適合聽法。 現代漢語譯本：這時，世尊告訴阿難說：『如果跋耆人民修持這七種法，最終不會被外敵所摧毀。哪七種呢？如果跋耆國人民能夠聚集在一起而不分散，就不會被其他國家所摧毀，這是第一種不會被外敵擊敗的法。』 現代漢語譯本：『其次，阿難！跋耆國人民上下和睦，跋耆人民不會被外人所俘虜。這是，阿難，第二種不會被外敵摧毀的法。』 現代漢語譯本：『其次，阿難！如果跋耆國人民也不淫亂，不貪戀其他女人的美色，這是第三種不會被外敵摧毀的法。』 現代漢語譯本：『其次，阿難！如果跋耆國不從這裡傳到那裡，也不從那裡傳到這裡，這是第四種不會被外敵摧毀的法。』 現代漢語譯本：『其次，阿難！如果跋耆國人民供養沙門、婆羅門，承事禮敬修行梵行的人，這是第五種法，這時就不會被外敵所俘獲。』 現代漢語譯本：『其次，阿難！如果跋耆國人民不貪戀其他人的財寶，這是第六種不會被外敵摧毀的法。』 現代漢語譯本：『其次，阿難！如果跋耆國人民都同心同德，不向神廟祈求，專心致志，就不會被外敵所摧毀，這是第七種不會被外敵摧毀的法。這是，阿難！那些跋耆人修持這七種法，最終不會被外人所摧毀。』 現代漢語譯本：這時，婆羅門對佛說：『如果他們能夠成就一種法，尚且不可摧毀，何況是七種法呢？停止吧！停止吧！世尊！國家事務繁多，我想要回到住處。』這時，婆羅門就從座位上起身離開了。
English version: At that time, there were five kinds of grains: the first from roots, the second from stems, the third from branches, the fourth from flowers, and the fifth from fruits, as well as other seeds that grew. These were called the five kinds of seeds. They were all blown by the wind from other lands, and people used them as seeds to sustain themselves. Thus, monks! When there are such auspicious signs in the world, there will be birth, old age, sickness, and death, leading to the existence of the five aggregates today, unable to completely escape the edge of suffering. This is called the change during the formation and destruction of a kalpa. I will tell you what the Buddhas, the World Honored Ones, always practice, and now I will tell you all. You should be happy to live in quiet places, you should focus on meditation, do not be lazy, if you do not strive diligently now, it will be useless to regret it later. This is my teaching. English version: At that time, King Ajatasatru of Magadha said among his ministers: 'This Vajji country is very prosperous, with many people, I should attack it and seize their territory.' English version: At that time, King Ajatasatru said to the Brahmin Bharika: 'Now you go to the World Honored One, take my name, go and greet the World Honored One, pay respects and serve him, saying: 'King Ajatasatru reports to the World Honored One: 'I want to attack the Vajji country, is it permissible?'' If the Tathagata says anything, you should think carefully and come back to tell me. The reason for this is that the Tathagata's words will never be two.' English version: At that time, the Brahmin received the king's order, went to the World Honored One, greeted each other, and sat on one side. At that time, the Brahmin said to the Buddha: 'King Ajatasatru pays respects to the World Honored One, serves and greets him, and also reports again: 'I want to attack the great Vajji country.' I came to ask the Buddha first, is it permissible to do so?' English version: At that time, that Brahmin covered his head and feet with his robe, wore ivory clogs, and had a sharp sword at his waist, which was not appropriate for listening to the Dharma. English version: At that time, the World Honored One said to Ananda: 'If the people of Vajji practice these seven dharmas, they will ultimately not be destroyed by foreign enemies. What are the seven? If the people of Vajji can gather together and not disperse, they will not be destroyed by other countries, this is the first dharma that will not be defeated by foreign enemies.' English version: 'Furthermore, Ananda! The people of Vajji are harmonious above and below, and the people of Vajji will not be captured by foreigners. This is, Ananda, the second dharma that will not be destroyed by foreign enemies.' English version: 'Furthermore, Ananda! If the people of Vajji do not engage in adultery and do not covet the beauty of other women, this is the third dharma that will not be destroyed by foreign enemies.' English version: 'Furthermore, Ananda! If Vajji does not transmit from here to there, nor from there to here, this is the fourth dharma that will not be destroyed by foreign enemies.' English version: 'Furthermore, Ananda! If the people of Vajji make offerings to the Shramanas and Brahmins, and serve and respect those who practice the Brahma-faring, this is the fifth dharma, and at this time they will not be captured by foreign enemies.' English version: 'Furthermore, Ananda! If the people of Vajji do not covet the wealth of others, this is the sixth dharma that will not be destroyed by foreign enemies.' English version: 'Furthermore, Ananda! If the people of Vajji are all of one mind, do not pray to temples, and focus their minds, they will not be destroyed by foreign enemies, this is the seventh dharma that will not be destroyed by foreign enemies. This is, Ananda! Those people of Vajji who practice these seven dharmas will ultimately not be destroyed by foreigners.' English version: At that time, the Brahmin said to the Buddha: 'If they can achieve one dharma, they are still indestructible, let alone seven dharmas? Stop! Stop! World Honored One! There are many state affairs, I want to return to my dwelling.' At that time, the Brahmin got up from his seat and left.
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彼梵志不遠，爾時世尊告諸比丘：「我今當說七不退轉法，汝等諦聽！善思念之。」
諸比丘白佛言：「唯然，世尊！」
爾時，諸比丘從佛受教。世尊告曰：「云何為七不退轉之法？比丘當知，若比丘共集一處，皆共和順，上下相奉，轉進于上，修諸善法而不退轉，亦不為魔所得便，是謂初法不退轉。
「複次，眾僧和合順從其教，轉進于上而不退轉，不為魔王所壞，是謂第二之法不退轉也。
「複次，比丘！不著事務，不修世榮，轉進于上，不為魔天所得其便，是謂第三不退轉之法也。
「複次，比丘！不諷誦雜書，終日策役其情意，轉進于上，不為魔王得其便，是謂第四不退轉之法也。
「複次，比丘！勤修其法，除去睡眠，恒自警寤，轉進于上，不為弊魔而得其便，是謂第五不退轉之法。
「複次，比丘！不學算術，亦不使人習之，樂閑靜之處，修習其法，轉進于上，不為弊魔得其便也。是謂第六不退轉之法。
「複次，比丘！起一切世間不可樂想，習於禪行，忍諸法教，轉進于上，不為魔所得其便，是謂七不退轉法也。若有比丘成就此七法，共和順者，便不為魔得其便也。」
爾時，世尊說此偈言：
「除去於事業， 又非思惟亂， 設不行此者， 亦不得三昧。 能樂於法者， 分別其法義， 比丘樂此行， 便致三昧定。
「是故，比丘！當求方便，成此七法。如是，諸比丘！當作是學。」
爾時，世尊告諸比丘：「我今當說七使，汝等善思念之。」
諸比丘對曰：「如是。世尊！」是時，諸比丘從佛受教。
世尊告曰：「云何為七？一者貪慾使，二者瞋恚使，三者憍慢使，四者癡使，五者疑使，六者見使，七者欲世間使。是謂，比丘！有此七使，使眾生之類，永處幽闇，纏結其身，流轉世間，無有休息，亦不能知生死根原。猶如彼二牛，一黑一白，共同一軛，共相牽引，不得相遠。此眾生類，亦復如是，為此貪慾使、無明使所纏結，不得相離，其餘五使，亦復追從，五使適從，七使亦然。若凡夫之人，為此七使所縛，流轉生死，不得解脫，不能知苦之元本。
「比丘當知，由此七使，便有三惡趣：地獄、畜生、餓鬼；由此七使，不能得度弊魔境界。然此七使之法復有七藥
現代漢語譯本： 那時，那位婆羅門離得不遠。世尊告訴眾比丘：『我現在要說七種不會退轉的法，你們要仔細聽！好好思考！』 眾比丘回答佛說：『是的，世尊！』 當時，眾比丘接受了佛的教誨。世尊說道：『什麼叫做七種不會退轉的法呢？比丘們應當知道，如果比丘們聚集在一起，都能和睦相處，互相尊敬，不斷進步，修習各種善法而不退轉，也不會被魔所乘，這就是第一種不會退轉的法。 『其次，僧眾和合，順從教導，不斷進步而不退轉，不被魔王所破壞，這就是第二種不會退轉的法。 『其次，比丘們！不執著於事務，不追求世俗的榮華，不斷進步，不被魔天所乘，這就是第三種不會退轉的法。 『其次，比丘們！不誦讀雜亂的書籍，整天約束自己的心意，不斷進步，不被魔王所乘，這就是第四種不會退轉的法。 『其次，比丘們！勤奮修習佛法，去除睡眠，經常保持警覺，不斷進步，不被惡魔所乘，這就是第五種不會退轉的法。 『其次，比丘們！不學習算術，也不教別人學習，喜歡清靜的地方，修習佛法，不斷進步，不被惡魔所乘。這就是第六種不會退轉的法。 『其次，比丘們！生起一切世間不可喜愛的想法，修習禪定，忍受各種佛法教誨，不斷進步，不被魔所乘，這就是第七種不會退轉的法。如果有比丘成就這七種法，和睦相處，就不會被魔所乘。』 當時，世尊說了這首偈語： 『去除各種事務，又不是胡思亂想，如果不能這樣做，也無法得到三昧。能夠樂於佛法的人，分別理解佛法的意義，比丘樂於這樣修行，就能達到三昧禪定。 『所以，比丘們！應當尋求方便，成就這七種法。如此，比丘們！應當這樣學習。』 當時，世尊告訴眾比丘：『我現在要說七種使，你們要好好思考。』 眾比丘回答說：『是的，世尊！』當時，眾比丘接受了佛的教誨。 世尊說道：『什麼叫做七種使呢？第一是貪慾使，第二是瞋恚使，第三是驕慢使，第四是愚癡使，第五是疑惑使，第六是見解使，第七是貪戀世間使。比丘們！這就是七種使，使眾生永遠處於黑暗之中，纏繞著他們的身體，在世間流轉，沒有休息，也不能知道生死的根源。就像兩頭牛，一黑一白，共同套著一個軛，互相牽引，不能分離。這些眾生也是這樣，被貪慾使和無明使所纏繞，不能分離，其餘五種使也跟著來，五種使來了，七種使也跟著來。如果凡夫俗人，被這七種使所束縛，在生死中流轉，不能解脫，也不能知道痛苦的根源。 『比丘們應當知道，由於這七種使，便有三惡道：地獄、畜生、餓鬼；由於這七種使，不能夠脫離惡魔的境界。然而這七種使的法，又有七種藥。』
English version: At that time, that Brahmin was not far away. The World Honored One said to the monks, 'I will now speak of seven non-regressing dharmas. Listen carefully! Think well about them.' The monks replied to the Buddha, 'Yes, World Honored One!' At that time, the monks received the Buddha's teachings. The World Honored One said, 'What are the seven non-regressing dharmas? Monks should know that if monks gather in one place, they are all harmonious, respect each other, progress upwards, cultivate all good dharmas without regressing, and are not taken advantage of by Mara, this is the first non-regressing dharma. 'Secondly, the Sangha is harmonious, follows the teachings, progresses upwards without regressing, and is not destroyed by the Mara King, this is the second non-regressing dharma. 'Thirdly, monks! Not being attached to affairs, not cultivating worldly glory, progressing upwards, and not being taken advantage of by the Mara heavens, this is the third non-regressing dharma. 'Fourthly, monks! Not reciting miscellaneous books, restraining their minds all day long, progressing upwards, and not being taken advantage of by the Mara King, this is the fourth non-regressing dharma. 'Fifthly, monks! Diligently cultivating the Dharma, removing sleep, constantly being vigilant, progressing upwards, and not being taken advantage of by the evil Mara, this is the fifth non-regressing dharma. 'Sixthly, monks! Not learning arithmetic, nor teaching others to learn it, enjoying quiet places, cultivating the Dharma, progressing upwards, and not being taken advantage of by the evil Mara. This is the sixth non-regressing dharma. 'Seventhly, monks! Arousing the thought that all worldly things are undesirable, cultivating meditation, enduring all Dharma teachings, progressing upwards, and not being taken advantage of by Mara, this is the seventh non-regressing dharma. If there are monks who achieve these seven dharmas and are harmonious, they will not be taken advantage of by Mara.' At that time, the World Honored One spoke this verse: 'Removing all affairs, and not thinking chaotically, if one does not do this, one will not attain samadhi. Those who delight in the Dharma, discerning the meaning of the Dharma, monks who delight in this practice, will attain samadhi concentration. 'Therefore, monks! You should seek means to achieve these seven dharmas. Thus, monks! You should learn in this way.' At that time, the World Honored One told the monks, 'I will now speak of seven fetters. Think well about them.' The monks replied, 'Yes, World Honored One!' At that time, the monks received the Buddha's teachings. The World Honored One said, 'What are the seven fetters? The first is the fetter of greed, the second is the fetter of anger, the third is the fetter of arrogance, the fourth is the fetter of ignorance, the fifth is the fetter of doubt, the sixth is the fetter of views, and the seventh is the fetter of desire for the world. Monks! These are the seven fetters that cause sentient beings to be forever in darkness, entangled in their bodies, transmigrating in the world without rest, and unable to know the root of birth and death. It is like two oxen, one black and one white, sharing the same yoke, pulling each other, unable to separate. These sentient beings are also like this, entangled by the fetters of greed and ignorance, unable to separate, and the other five fetters follow, when the five fetters come, the seven fetters also come. If ordinary people are bound by these seven fetters, they transmigrate in birth and death, unable to be liberated, and unable to know the root of suffering. 'Monks should know that because of these seven fetters, there are three evil realms: hell, animals, and hungry ghosts; because of these seven fetters, one cannot escape the realm of the evil Mara. However, these seven fetters also have seven remedies.'
。云何為七？貪慾使者，念覺意治之；瞋恚使者，法覺意治之；邪見使者，精進覺意治之；欲世間使者，喜覺意治之；憍慢使者，猗覺意治之；疑使者，定覺意治之；無明使者，護覺意治之。是謂，比丘！此七使用七覺意治之。
「比丘當知，我本未成佛道為菩薩行，坐道樹下，便生斯念：『欲界眾生為何等所繫？』復作是念：『此眾生類為七使流轉生死，永不得解；我今亦為此七使所繫，不得解脫。』爾時，復作是念：『此七使為用何治之？』復重思惟：『此七使者當用七覺意治之，我當思惟七覺意。』思惟七覺意時，有漏心盡，便得解脫，后成無上正真之道，七日之中結跏趺坐，重思惟此七覺意。是故，諸比丘！若欲舍七使者，當念修行七覺意法。如是，諸比丘！當作是學。」
爾時，世尊告諸比丘：「有七種之人可事、可敬，是世間無上福田。云何為七種人？所謂七人者：一者行慈，二者行悲，三者行喜，四者行護，五者行空，六者行無想，七者行無愿。是謂七種之人可事、可敬，是世間無上福田。所以然者，其有眾生行此七法者，于現法中獲其果報。」
爾時，阿難白世尊言：「何以故不說須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、佛，乃說此七事乎？」
世尊告曰：「行慈七人其行，與須陀洹乃至佛其事不同；雖供養須陀洹乃至佛，不現得報；然供養此七人者，于現世得報。是故，阿難！當勤加勇猛成辦七法。如是，阿難！當作是學。」
爾時，阿難聞佛所說，歡喜奉行。
一時，佛在毗舍離獼猴池側，與大比丘眾五百人俱。
是時，世尊到時，著衣持缽，及將阿難入毗舍離乞食。爾時，毗舍離城內有大長者名毗羅先，饒財多寶，不可稱計；然復慳貪無惠施之心，唯食宿福，更不造新。爾時，彼長者將諸婇女在後宮作倡伎樂，自相娛樂。
爾時，世尊往詣彼巷，知而問阿難曰：「今聞作倡伎樂為是何家？」
阿難白佛：「是毗羅先長者家。」
佛告阿難：「此長者卻後七日命終，當生涕哭地獄中。所以然者，此是常法。若斷善根之人，命終之時，皆生涕哭地獄中。今此長者宿福已盡，更不造新
現代漢語譯本：什麼是七種？貪慾的驅使，用念覺支來對治；嗔恚的驅使，用法覺支來對治；邪見的驅使，用精進覺支來對治；對世間的慾望的驅使，用喜覺支來對治；驕慢的驅使，用猗覺支來對治；疑惑的驅使，用定覺支來對治；無明的驅使，用護覺支來對治。這就是，比丘們！這七種驅使要用七覺支來對治。 『比丘們應當知道，我最初沒有成就佛道，在菩薩修行時，坐在菩提樹下，就生起這樣的念頭：『欲界的眾生被什麼所束縛呢？』又這樣想：『這些眾生被七種驅使所束縛，在生死中流轉，永遠不能解脫；我現在也被這七種驅使所束縛，不能解脫。』當時，又這樣想：『這七種驅使要用什麼來對治呢？』又反覆思索：『這七種驅使應當用七覺支來對治，我應當修習七覺支。』當修習七覺支時，有漏的心就滅盡了，便得到解脫，後來成就了無上正等正覺的佛道，在七天之中結跏趺坐，再次思索這七覺支。所以，比丘們！如果想要捨棄七種驅使，應當修習七覺支法。就這樣，比丘們！應當這樣學習。』 當時，世尊告訴眾比丘：『有七種人可以供養、可以尊敬，是世間無上的福田。什麼是七種人呢？所謂的七種人是：第一種是行慈的人，第二種是行悲的人，第三種是行喜的人，第四種是行護的人，第五種是行空的人，第六種是行無想的人，第七種是行無愿的人。這七種人可以供養、可以尊敬，是世間無上的福田。之所以這樣說，是因為有眾生修行這七種法，在現世就能獲得果報。』 當時，阿難對世尊說：『為什麼不說須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、佛，而說這七種事呢？』 世尊說：『行慈的七種人他們的修行，與須陀洹乃至佛的修行不同；雖然供養須陀洹乃至佛，不能在現世得到果報；然而供養這七種人，在現世就能得到果報。所以，阿難！應當勤加勇猛地成就這七種法。就這樣，阿難！應當這樣學習。』 當時，阿難聽了佛所說，歡喜奉行。 一時，佛在毗舍離獼猴池邊，與五百位大比丘在一起。 當時，世尊到了吃飯的時間，穿好衣服，拿著缽，和阿難一起進入毗舍離城乞食。當時，毗舍離城裡有一位大長者名叫毗羅先，他擁有無數的財富和珍寶；然而他卻慳吝貪婪，沒有佈施的心，只吃過去的福報，不再造新的福報。當時，這位長者帶著他的眾多侍女在後宮裡奏樂歌舞，自娛自樂。 當時，世尊走到那條巷子，知道后問阿難說：『現在聽到的奏樂歌舞是哪家的？』 阿難告訴佛：『是毗羅先長者家。』 佛告訴阿難：『這位長者七天後就會死去，將要墮入涕哭地獄。之所以這樣，是因為這是常法。如果斷了善根的人，臨終時，都會墮入涕哭地獄。現在這位長者過去的福報已經用盡，不再造新的福報。
English version: What are the seven? The instigator of greed is cured by the mindfulness enlightenment factor; the instigator of hatred is cured by the dharma enlightenment factor; the instigator of wrong view is cured by the effort enlightenment factor; the instigator of desire for the world is cured by the joy enlightenment factor; the instigator of arrogance is cured by the tranquility enlightenment factor; the instigator of doubt is cured by the concentration enlightenment factor; the instigator of ignorance is cured by the equanimity enlightenment factor. This is, monks! These seven instigators are cured by the seven enlightenment factors. 'Monks, you should know that when I had not yet attained Buddhahood, while practicing as a Bodhisattva, sitting under the Bodhi tree, I had this thought: 'What are the beings in the desire realm bound by?' And I thought: 'These beings are bound by the seven instigators, transmigrating in birth and death, never able to be liberated; I am also bound by these seven instigators, unable to be liberated.' At that time, I thought: 'What should be used to cure these seven instigators?' And I pondered: 'These seven instigators should be cured by the seven enlightenment factors, I should cultivate the seven enlightenment factors.' When cultivating the seven enlightenment factors, the defiled mind was extinguished, and I attained liberation, later achieving the unsurpassed, true, and complete enlightenment of Buddhahood, and for seven days I sat in the lotus position, contemplating these seven enlightenment factors again. Therefore, monks! If you wish to abandon the seven instigators, you should cultivate the seven enlightenment factor teachings. Thus, monks! You should learn in this way.' At that time, the World Honored One told the monks: 'There are seven types of people who are worthy of offering and respect, they are the unsurpassed fields of merit in the world. What are the seven types of people? The so-called seven types of people are: the first is the one who practices loving-kindness, the second is the one who practices compassion, the third is the one who practices joy, the fourth is the one who practices equanimity, the fifth is the one who practices emptiness, the sixth is the one who practices non-perception, and the seventh is the one who practices non-desire. These seven types of people are worthy of offering and respect, they are the unsurpassed fields of merit in the world. The reason for this is that if beings practice these seven dharmas, they will obtain their rewards in this very life.' At that time, Ananda said to the World Honored One: 'Why not speak of the Srotapanna, Sakadagami, Anagami, Arhat, Pratyekabuddha, and Buddha, but speak of these seven matters?' The World Honored One said: 'The practice of the seven people who practice loving-kindness is different from the practice of the Srotapanna to the Buddha; although offering to the Srotapanna to the Buddha, one cannot receive rewards in this life; however, offering to these seven people, one can receive rewards in this life. Therefore, Ananda! You should diligently and vigorously accomplish these seven dharmas. Thus, Ananda! You should learn in this way.' At that time, Ananda heard what the Buddha said, and joyfully practiced it. At one time, the Buddha was at the side of the Monkey Pond in Vaishali, together with five hundred great monks. At that time, when it was time for the World Honored One to eat, he put on his robes, took his bowl, and went with Ananda into the city of Vaishali to beg for food. At that time, in the city of Vaishali, there was a great elder named Vira-sena, who had countless wealth and treasures; however, he was stingy and greedy, without a heart for giving, only eating the merits of the past, and not creating new merits. At that time, this elder was with his many concubines in the inner palace, making music and dancing, entertaining themselves. At that time, the World Honored One went to that alley, and knowing this, asked Ananda: 'Whose house is it that I hear making music and dancing?' Ananda told the Buddha: 'It is the house of the elder Vira-sena.' The Buddha told Ananda: 'This elder will die in seven days, and will fall into the weeping hell. The reason for this is that this is the constant law. If a person cuts off their roots of goodness, when they die, they will all fall into the weeping hell. Now this elder's past merits have been exhausted, and he is not creating new merits.'
。」
阿難白佛言：「頗有因緣使此長者七日不命終乎？」
佛告阿難：「無此因緣得不命終乎！昔所種行，今日已盡，此不可免。」
阿難白佛：「頗有方宜令此長者不生涕哭地獄乎？」
佛告阿難：「有此方宜可使長者不入地獄耳。」
阿難白佛言：「何等因緣使長者不入地獄？」
佛告阿難：「設此長者剃除鬚髮，著三法衣，出家學道者，便得免此罪也。」
阿難白佛言：「今我能使此長者出家學道。」
爾時，阿難辭世尊已，往至彼長者家，在門外立。是時，長者遙見阿難來，即出奉迎，便請使坐。時，阿難語長者曰：「今我是一切智人邊聞，然如來今記：『汝身卻後七日當身壞命終，生涕哭地獄中。』」
長者聞已，即懷恐懼，衣毛皆豎，白阿難曰：「頗有此因緣使七日之中不命終乎？」
阿難告曰：「無此因緣令七日中得免命終。」
長者復白言：「頗有因緣我今命終，不生涕哭地獄中乎？」
阿難告曰：「世尊亦有此教：『若當長者剃除鬚髮，著三法衣，出家學道者，便不入地獄中。』汝今可宜出家學道，得到彼岸。」
長者白言：「阿難並在前去，我正爾當往。」
是時，阿難便舍而去。長者便作是念：「言七日者猶常為遠，吾今宜可五欲自娛樂，然後當出家學道。」
是時，阿難明日復至長者家，語長者曰：「一日已過，余有六日在，可時出家。」
長者白言：「阿難並在前，正爾當尋從。」然彼長者猶故不去。
是時，阿難二日、三日，乃至六日至長者家，語長者曰：「可時出家，後悔無及。設不出家者，今日命終，當生涕哭地獄中。」
長者白阿難曰：「尊者並在前，正爾當隨後。」
阿難告曰：「長者！今日以何神足至彼間？方言先遣吾耶？但今欲共一時俱往。」
是時，阿難將此長者往至世尊所，到已，頭面禮足，白佛言：「今此長者欲得出家學道，唯愿如來當與剃除鬚髮，使得學道。」
佛告阿難：「汝今躬可度此長者。」
是時，阿難受佛教敕，即時與長者剃除鬚髮，教令著三法衣，使學正法。是時，阿難教彼比丘曰：「汝當念修行，唸佛、念法、念比丘僧、念戒、念施、念天、念休息、念安般、念身、念死，當修行如是之法
現代漢語譯本 阿難對佛說：『有什麼因緣能讓這位長者七天不死嗎？』 佛告訴阿難：『沒有這種因緣能讓他不死！他過去所種的善行，今天已經耗盡，這是無法避免的。』 阿難問佛：『有什麼方法能讓這位長者不墮入涕哭地獄嗎？』 佛告訴阿難：『有這種方法可以讓長者不墮入地獄。』 阿難問佛：『是什麼因緣能讓長者不墮入地獄？』 佛告訴阿難：『如果這位長者剃除鬚髮，穿上三法衣，出家修道，就能免除這種罪報。』 阿難對佛說：『我現在就能讓這位長者出家修道。』 當時，阿難辭別世尊后，前往那位長者的家，站在門外。這時，長者遠遠看見阿難來了，立刻出來迎接，請他坐下。阿難對長者說：『我從一切智人那裡聽到，如來現在預言：『你七天後將身壞命終，墮入涕哭地獄。』 長者聽了，心中恐懼，汗毛都豎了起來，問阿難說：『有什麼因緣能讓我在這七天內不死嗎？』 阿難說：『沒有這種因緣能讓你在這七天內免於死亡。』 長者又問：『有什麼因緣能讓我死後不墮入涕哭地獄嗎？』 阿難說：『世尊也有這樣的教誨：『如果長者剃除鬚髮，穿上三法衣，出家修道，就不會墮入地獄。』你現在應該出家修道，到達彼岸。』 長者說：『阿難你先走，我馬上就去。』 當時，阿難就離開了。長者心想：『七天還很長，我應該先享受五欲之樂，然後再出家修道。』 第二天，阿難又來到長者家，對長者說：『一天已經過去了，還剩下六天，可以及時出家了。』 長者說：『阿難你先走，我馬上就跟來。』然而，長者仍然沒有去。 就這樣，阿難第二天、第三天，甚至第六天都來到長者家，對長者說：『可以及時出家了，後悔就來不及了。如果不出家，今天就會命終，墮入涕哭地獄。』 長者對阿難說：『尊者你先走，我馬上就跟來。』 阿難說：『長者！今天你用什麼神足到達那裡？還說先讓我走？不如現在一起去。』 當時，阿難帶著這位長者來到世尊那裡，到了之後，頭面禮足，對佛說：『這位長者想要出家修道，希望如來能為他剃除鬚髮，讓他修道。』 佛告訴阿難：『你現在可以親自度化這位長者。』 當時，阿難接受佛的教誨，立刻為長者剃除鬚髮，教他穿上三法衣，讓他學習正法。當時，阿難教導那位比丘說：『你應當念修行，唸佛、念法、念比丘僧、念戒、念施、念天、念休息、念安般、念身、念死，應當修習這些法。』
English version Ananda said to the Buddha, 'Is there any cause or condition that could prevent this elder from dying within seven days?' The Buddha told Ananda, 'There is no such cause or condition that could prevent him from dying! The good deeds he had accumulated in the past have been exhausted today, and this is unavoidable.' Ananda asked the Buddha, 'Is there any way to prevent this elder from being born in the weeping hell?' The Buddha told Ananda, 'There is a way to prevent the elder from entering hell.' Ananda asked the Buddha, 'What cause or condition would prevent the elder from entering hell?' The Buddha told Ananda, 'If this elder were to shave his head and beard, put on the three robes, and leave home to practice the Way, he would be able to avoid this retribution.' Ananda said to the Buddha, 'I can now cause this elder to leave home and practice the Way.' At that time, Ananda took leave of the World Honored One and went to the elder's house, standing outside the door. When the elder saw Ananda coming from afar, he immediately came out to greet him and invited him to sit down. Ananda said to the elder, 'I heard from the All-Knowing One that the Tathagata has now predicted: 'Your body will break and you will die in seven days, and you will be born in the weeping hell.' Upon hearing this, the elder was filled with fear, and his hair stood on end. He asked Ananda, 'Is there any cause or condition that could prevent me from dying within these seven days?' Ananda said, 'There is no such cause or condition that could prevent you from dying within these seven days.' The elder asked again, 'Is there any cause or condition that could prevent me from being born in the weeping hell after I die?' Ananda said, 'The World Honored One also has this teaching: 'If the elder were to shave his head and beard, put on the three robes, and leave home to practice the Way, he would not enter hell.' You should now leave home to practice the Way and reach the other shore.' The elder said, 'Ananda, you go ahead, and I will follow right away.' At that time, Ananda left. The elder thought, 'Seven days is still a long time away. I should first enjoy the pleasures of the five desires, and then leave home to practice the Way.' The next day, Ananda came to the elder's house again and said to the elder, 'One day has passed, and there are six days left. It is time to leave home.' The elder said, 'Ananda, you go ahead, and I will follow right away.' However, the elder still did not go. In this way, Ananda came to the elder's house on the second, third, and even the sixth day, saying to the elder, 'It is time to leave home, or it will be too late. If you do not leave home, you will die today and be born in the weeping hell.' The elder said to Ananda, 'Venerable One, you go ahead, and I will follow right away.' Ananda said, 'Elder! With what supernatural power will you reach that place today? And you say to let me go first? It is better to go together now.' At that time, Ananda took the elder to the World Honored One. Upon arriving, they bowed their heads to the ground at the Buddha's feet. Ananda said to the Buddha, 'This elder wishes to leave home and practice the Way. I hope the Tathagata will shave his head and beard and allow him to practice the Way.' The Buddha told Ananda, 'You can now personally ordain this elder.' At that time, Ananda received the Buddha's instructions and immediately shaved the elder's head and beard, taught him to put on the three robes, and had him learn the true Dharma. At that time, Ananda taught the monk, saying, 'You should be mindful of practice, mindful of the Buddha, mindful of the Dharma, mindful of the Sangha, mindful of the precepts, mindful of giving, mindful of the heavens, mindful of rest, mindful of Anapanasati, mindful of the body, and mindful of death. You should practice these teachings.'
。是謂，比丘！行此十念者，便獲大果報，得甘露法味。」
是時，毗羅先修行如是法已，即其日命終，生四天王中。
是時，阿難即阇維彼身，還至世尊所，頭面禮足，在一面立。爾時，阿難白世尊言：「曏者，比丘毗羅先者今已命終，為生何處？」
世尊告曰：「今此比丘命終生四天王。」
阿難白佛言：「于彼命終當生何處？」
世尊告曰：「于彼命終當生三十三天，展轉生艷天、兜術天、化自在天、他化自在天，從彼命終復還來生，乃至四天王中。是謂，阿難！毗羅先比丘七變周旋天人之中，最後得人身，出家學道，當盡苦際。所以然者，斯于如來有信心故。
「阿難當知，此閻浮提地南北二萬一千由旬，東西七千由旬，設有人供養閻浮里地人，其福為多不？」
阿難白佛言：「甚多，甚多。世尊！」
佛告阿難：「若有眾生如𤛓牛頃，信心不絕修行十念者；其福不可量，無有能量者。如是，阿難！當求方便，修行十念。如是，阿難！當作是學。」
爾時，世尊告諸比丘：「我當說極妙之法，初、中、竟善，義理深邃，具足得修梵行，此經名為凈諸漏法，汝等善思念之。」
比丘對曰：「如是。世尊！」是時，諸比丘從佛受教。
世尊告曰：「彼云何名為凈諸漏法？或有有漏，緣見得斷；或有有漏，親近得斷；或有有漏，遠離得斷；或有有漏，娛樂得斷；或有有漏，威儀得斷；或有有漏，思惟得斷。
「彼云何有漏由見得斷？於是，凡夫之人不睹聖人，不順從如來之法，不能擁護賢聖之法，不親近善知識，不與善知識從事。其聞法所應思惟法者亦不分別，不應思惟者而思惟之。未生欲漏而生，已生欲漏便增多；未生有漏而生，已生有漏便增多；未生無明漏而生，已生無明漏便增多。此法不應思惟而思惟之。
「彼云何法應思惟，然不思惟此法？所言思惟法者，未生欲漏使不生，已生欲漏而滅之；未生有漏令不生，已生有漏而滅之；未生無明漏令不生，已生無明漏而滅之。是謂此法應可思惟而不思惟，所不應思惟者便思惟之。應思惟者復不思惟之，未生欲漏而生，已生欲漏而增多；未生有漏而生，已生有漏而增多；未生無明漏而生，已生無明漏而增多
現代漢語譯本：『這就是說，比丘們！修行這十種憶念的人，便能獲得巨大的果報，得到甘露的法味。』 當時，毗羅先修行這樣的法門后，當天就去世了，轉生到四天王天中。 當時，阿難將他的遺體火化后，回到世尊那裡，頂禮佛足，站在一旁。這時，阿難問世尊：『剛才那位比丘毗羅先已經去世了，他轉生到哪裡去了？』 世尊告訴他：『這位比丘去世後轉生到四天王天了。』 阿難問佛：『他在那裡去世後會轉生到哪裡呢？』 世尊告訴他：『他在那裡去世後會轉生到三十三天，然後依次轉生到艷天、兜術天、化自在天、他化自在天，從那裡去世后又會轉生回來，乃至四天王天。這就是說，阿難！毗羅先比丘會在天人之間輪迴七次，最後得到人身，出家學道，最終會斷盡苦惱。之所以這樣，是因為他對如來有信心。』 『阿難，你要知道，這閻浮提的土地南北長二萬一千由旬，東西長七千由旬，如果有人供養閻浮提所有的人，他的福報多不多呢？』 阿難回答佛說：『非常多，非常多。世尊！』 佛告訴阿難：『如果有眾生像擠牛奶的時間那麼短，信心不間斷地修行十種憶念，他的福報是不可計量的，無法估量的。所以，阿難！應當尋求方便，修行十種憶念。阿難！應當這樣學習。』 當時，世尊告訴眾比丘：『我將要說一種極其微妙的法，開頭、中間、結尾都很好，義理深邃，能夠圓滿地修習梵行，這部經名為凈除諸漏法，你們要好好思考它。』 比丘們回答說：『是的，世尊！』當時，眾比丘接受了佛的教誨。 世尊說：『什麼叫做凈除諸漏法呢？有些有漏，通過觀察而斷除；有些有漏，通過親近而斷除；有些有漏，通過遠離而斷除；有些有漏，通過娛樂而斷除；有些有漏，通過威儀而斷除；有些有漏，通過思考而斷除。』 『什麼是有漏通過觀察而斷除呢？就是說，凡夫俗子不見到聖人，不順從如來的教法，不能擁護賢聖的教法，不親近善知識，不與善知識交往。對於聽聞的法，應該思考的法不加以分別，不應該思考的法反而去思考。未生的欲漏反而生起，已生的欲漏便增多；未生的有漏反而生起，已生的有漏便增多；未生的無明漏反而生起，已生的無明漏便增多。這種法是不應該思考的卻去思考。』 『什麼法應該思考，卻不去思考呢？所說的應該思考的法是，未生的欲漏使它不生，已生的欲漏使它滅除；未生的有漏使它不生，已生的有漏使它滅除；未生的無明漏使它不生，已生的無明漏使它滅除。這就是說，這種法應該思考卻不去思考，不應該思考的反而去思考。應該思考的反而不去思考，未生的欲漏反而生起，已生的欲漏便增多；未生的有漏反而生起，已生的有漏便增多；未生的無明漏反而生起，已生的無明漏便增多。』
English version: 'That is to say, bhikkhus! One who practices these ten recollections obtains great fruit and reward, and attains the taste of the nectar of the Dharma.' At that time, after practicing this Dharma, Bhikkhu Vira passed away on the same day and was reborn in the realm of the Four Great Kings. At that time, Ananda cremated his body and returned to the World Honored One, bowed his head to his feet, and stood to one side. Then, Ananda asked the World Honored One: 'The bhikkhu Vira who passed away just now, where was he reborn?' The World Honored One replied: 'This bhikkhu has passed away and been reborn in the realm of the Four Great Kings.' Ananda asked the Buddha: 'Where will he be reborn after passing away from there?' The World Honored One replied: 'After passing away from there, he will be reborn in the Thirty-three Heavens, and then successively reborn in the Yama Heaven, the Tusita Heaven, the Nirmāṇarati Heaven, and the Paranirmitavasavartin Heaven. After passing away from there, he will be reborn again, even in the realm of the Four Great Kings. That is to say, Ananda! Bhikkhu Vira will revolve seven times among gods and humans, and finally obtain a human body, leave home to study the Way, and ultimately exhaust suffering. The reason for this is that he has faith in the Tathagata.' 'Ananda, you should know that the land of Jambudvipa is 21,000 yojanas long from north to south and 7,000 yojanas wide from east to west. If someone were to make offerings to all the people in Jambudvipa, would their merit be great?' Ananda replied to the Buddha: 'Very great, very great, World Honored One!' The Buddha told Ananda: 'If there are beings who, for the time it takes to milk a cow, practice the ten recollections with unwavering faith, their merit is immeasurable and cannot be quantified. Therefore, Ananda! You should seek ways to practice the ten recollections. Ananda! You should learn in this way.' At that time, the World Honored One told the bhikkhus: 'I will now speak of an extremely subtle Dharma, which is good in the beginning, middle, and end, profound in meaning, and capable of fully cultivating the pure conduct. This sutra is called the Dharma of Purifying the Outflows. You should contemplate it well.' The bhikkhus replied: 'Yes, World Honored One!' At that time, the bhikkhus received the Buddha's teachings. The World Honored One said: 'What is called the Dharma of Purifying the Outflows? Some outflows are cut off through seeing; some outflows are cut off through associating; some outflows are cut off through distancing; some outflows are cut off through enjoyment; some outflows are cut off through deportment; and some outflows are cut off through contemplation.' 'What are the outflows that are cut off through seeing? It is when ordinary people do not see the sages, do not follow the Dharma of the Tathagata, cannot uphold the Dharma of the virtuous, do not associate with good teachers, and do not engage with good teachers. They do not discern the Dharma that should be contemplated, and they contemplate what should not be contemplated. Unborn outflows of desire arise, and born outflows of desire increase; unborn outflows of existence arise, and born outflows of existence increase; unborn outflows of ignorance arise, and born outflows of ignorance increase. This Dharma should not be contemplated, yet they contemplate it.' 'What Dharma should be contemplated, but is not contemplated? The Dharma that should be contemplated is that unborn outflows of desire are prevented from arising, and born outflows of desire are extinguished; unborn outflows of existence are prevented from arising, and born outflows of existence are extinguished; unborn outflows of ignorance are prevented from arising, and born outflows of ignorance are extinguished. This is the Dharma that should be contemplated but is not contemplated, and what should not be contemplated is contemplated. What should be contemplated is not contemplated, and unborn outflows of desire arise, and born outflows of desire increase; unborn outflows of existence arise, and born outflows of existence increase; unborn outflows of ignorance arise, and born outflows of ignorance increase.'
。彼人作如是思惟：『云何有過去久遠？我今當有過去久遠？』或復思惟：『無過去久遠？云何當有過去久遠？為誰有過去久遠？云何復有當來久遠？我今當有將來久遠？』或復言：『無將來久遠。云何當有將來久遠？為誰有將來久遠？云何有此眾生久遠？此眾生久遠為從何來？從此命終當生何處？』彼人起此不祥之念，便興六見展轉生耶想，有我見審有此見；無有我見審興此見；有我見無我見於中起審見；又復自觀身復興此見；於己而不見己；復興此見，于無我而不見無我，于中起此見。爾時，彼人復生此邪見：我者即是今世，亦是後世，常存於世而不朽敗，亦不變易，復不移動。是謂名為邪見之聚。邪見、災患、憂、悲、苦、惱，皆由此生而不可療治，亦復不能捨，遂增苦本，由是不為沙門之行、涅槃之道。
「又復，比丘！賢聖弟子修其法，不失次敘，善能擁護，與善知識共從事，彼能分別；不可思惟法亦能知；所可思惟法亦能知之；彼所不應思惟法亦不思惟之；所應思惟法而思惟之。
「彼云何不應思惟法而不思惟之？於是，諸法未生欲漏而生，已生欲漏而增多；未生有漏而生，已生有漏而增多；未生無明漏而生，已生無明漏而增多。是謂此法不應思惟之。
「彼何等法應思惟者而思惟之？於是，諸法未生欲漏而不生，已生欲漏而滅之；未生有漏而不生，已生有漏而滅之；未生無明漏而不生，已生無明漏而滅之。是謂此法應可思惟之。
「彼不應思惟者亦不思惟之，可思惟者便思惟之，彼作如是思惟，便滅三法。云何為三？身耶、戒盜、疑。設不知、見，則增有漏之行；設見、聞、念、知者，則不增有漏之行；已知、已見，有漏便不生。是謂此漏見所斷也。
「彼云何漏恭敬所斷？於是，比丘！堪忍飢寒，勤苦風雨、蚊虻、惡言、罵辱，身生痛腦，極為煩疼，命垂欲斷，便能忍之。若不爾者，便起苦惱。設復能堪忍者，如是不生，是謂此漏恭敬所斷。
「彼云何漏親近所斷？於是，比丘！持心受衣，不興榮飾，但欲支其形體，欲除寒熱，欲令風雨不加其身，又覆形體不令外露。又持心隨時乞食，不起染著之心，但欲趣支形體，使故痛得差，新者不生；守護眾行，無所觸犯，長夜安隱而修梵行，久存於世
現代漢語譯本：那人這樣思考：『過去久遠是如何存在的？我如今應當有過去久遠嗎？』或者又思考：『沒有過去久遠嗎？過去久遠是如何存在的？為誰存在過去久遠？未來久遠又是如何存在的？我如今應當有未來久遠嗎？』或者又說：『沒有未來久遠。未來久遠是如何存在的？為誰存在未來久遠？這個眾生的久遠是如何存在的？這個眾生的久遠是從哪裡來的？從這一世死去將要生到哪裡？』那人產生這些不祥的念頭，便生起六種邪見，輾轉產生『有我』的妄想，認為『有我』的見解是真實的；認為『無我』的見解是真實的；在『有我』和『無我』的見解中產生真實的見解；又觀察自身而產生這種見解；對於自身卻不能認識自身；又產生這種見解，對於『無我』卻不能認識『無我』，於是在其中產生這種見解。那時，那人又產生這種邪見：『我』就是今世，也是後世，永遠存在於世間而不朽壞，也不會改變，也不會移動。這被稱為邪見的聚集。邪見、災禍、憂愁、悲傷、痛苦、煩惱，都由此產生而無法醫治，也無法捨棄，於是增長痛苦的根源，因此不能成為沙門的行為，也不能達到涅槃的道路。 現代漢語譯本：『還有，比丘！賢聖弟子修習佛法，不失次第，善於守護，與善知識共同修行，他能夠分辨：不可思議的法也能知道；可以思議的法也能知道；他不應該思議的法就不思議；應該思議的法就思議。 現代漢語譯本：『他如何不思議不應該思議的法呢？就是說，那些法，未生起欲漏而生起，已生起欲漏而增多；未生起有漏而生起，已生起有漏而增多；未生起無明漏而生起，已生起無明漏而增多。這就是不應該思議的法。 現代漢語譯本：『他應該思議的法是什麼呢？就是說，那些法，未生起欲漏而不生起，已生起欲漏而滅除；未生起有漏而不生起，已生起有漏而滅除；未生起無明漏而不生起，已生起無明漏而滅除。這就是應該思議的法。 現代漢語譯本：『他不應該思議的法就不思議，應該思議的法就思議，他這樣思議，就滅除了三種法。哪三種呢？身見、戒禁取見、疑。如果不知道、不明白，就會增長有漏的行為；如果知道、聽到、唸到、明白，就不會增長有漏的行為；已經知道、已經明白，有漏就不會產生。這就是說，這種煩惱是通過見解來斷除的。 現代漢語譯本：『他如何通過恭敬來斷除煩惱呢？就是說，比丘！能夠忍受飢餓寒冷，勤勞辛苦，風雨蚊蟲，惡言辱罵，身體產生劇烈的疼痛，非常煩惱，生命垂危，都能忍受。如果不能忍受，就會產生苦惱。如果能夠忍受，就不會產生這些苦惱。這就是說，這種煩惱是通過恭敬來斷除的。 現代漢語譯本：『他如何通過親近來斷除煩惱呢？就是說，比丘！以正念接受衣服，不追求華麗的裝飾，只是爲了遮蔽身體，爲了去除寒冷和炎熱，爲了讓風雨不侵襲身體，又遮蓋身體不讓外露。又以正念隨時乞食，不生起貪染之心，只是爲了維持身體，使舊的病痛得以痊癒，新的病痛不再產生；守護自己的行為，不觸犯戒律，長夜安穩地修行梵行，長久地存在於世間。』
English version: That person thinks like this: 'How does the distant past exist? Should I have a distant past now?' Or they think: 'Is there no distant past? How does the distant past exist? For whom does the distant past exist? How does the distant future exist? Should I have a distant future now?' Or they say: 'There is no distant future. How does the distant future exist? For whom does the distant future exist? How does the long existence of this being exist? Where does the long existence of this being come from? Where will they be born after dying in this life?' That person gives rise to these inauspicious thoughts, and then gives rise to six wrong views, which in turn generate the delusion of 'self', thinking that the view of 'self' is real; thinking that the view of 'no-self' is real; in the views of 'self' and 'no-self', they generate a real view; and observing their own body, they generate this view; they cannot recognize themselves in relation to themselves; and they generate this view, they cannot recognize 'no-self' in relation to 'no-self', and thus they generate this view. At that time, that person also generates this wrong view: 'I' is this life, and also the next life, existing forever in the world without decay, without change, and without movement. This is called the gathering of wrong views. Wrong views, disasters, worries, sorrows, pain, and afflictions all arise from this and cannot be cured, nor can they be abandoned, thus increasing the root of suffering, and therefore cannot become the practice of a Shramana, nor can they reach the path of Nirvana. English version: 'Furthermore, Bhikkhus! A noble disciple cultivates the Dharma, not losing the order, being good at protecting, and engaging with good teachers, they are able to distinguish: they can also know the inconceivable Dharma; they can also know the conceivable Dharma; they do not contemplate what they should not contemplate; they contemplate what they should contemplate.' English version: 'How do they not contemplate what they should not contemplate? That is, those dharmas, unarisen desire-defilements arise, and arisen desire-defilements increase; unarisen existence-defilements arise, and arisen existence-defilements increase; unarisen ignorance-defilements arise, and arisen ignorance-defilements increase. This is what should not be contemplated.' English version: 'What are the dharmas that they should contemplate? That is, those dharmas, unarisen desire-defilements do not arise, and arisen desire-defilements are extinguished; unarisen existence-defilements do not arise, and arisen existence-defilements are extinguished; unarisen ignorance-defilements do not arise, and arisen ignorance-defilements are extinguished. This is what should be contemplated.' English version: 'They do not contemplate what they should not contemplate, and they contemplate what they should contemplate. By contemplating in this way, they extinguish three dharmas. What are the three? Self-view, attachment to rites and rituals, and doubt. If they do not know or see, they will increase the actions of defilements; if they know, hear, remember, and understand, they will not increase the actions of defilements; having known and seen, defilements will not arise. This is to say that these defilements are cut off by view.' English version: 'How are defilements cut off by respect? That is, Bhikkhus! They are able to endure hunger and cold, hard work, wind and rain, mosquitoes, harsh words, insults, severe pain in the body, extreme distress, and even when life is about to end, they are able to endure it. If they cannot endure it, they will give rise to suffering. If they are able to endure it, these sufferings will not arise. This is to say that these defilements are cut off by respect.' English version: 'How are defilements cut off by association? That is, Bhikkhus! With mindfulness, they accept clothing, not seeking luxurious adornments, but only to cover the body, to remove cold and heat, to prevent wind and rain from harming the body, and to cover the body so that it is not exposed. Also, with mindfulness, they beg for food at the appropriate time, not giving rise to attachment, but only to sustain the body, so that old pains can be healed and new pains do not arise; they guard their actions, not violating the precepts, and peacefully practice the Brahma-faring throughout the night, existing in the world for a long time.'
。復持心意親近床座，亦不著榮華服飾，但欲除飢寒、風雨、蚊虻之類，趣支其形，得行道法。又復持心親近醫藥，不生染著之心；于彼醫藥，但欲使疾病除愈故，身體得安隱。設不親近者，則生有漏之患。若親近，則無有漏之患，是謂此漏親近所斷。
「彼云何有漏遠離所斷？於是，比丘！除去亂想，猶如惡象、駱駝、牛、馬、虎、狼、狗、蛇蚖、深坑、危岸、柘棘、峻崖、濕泥，皆當遠離之。莫與惡知識從事，亦復不與惡人相近，能熟思惟不去心首，設不將護者，則生有漏；設擁護者，則不生有漏，是謂有漏遠離所斷。
「彼云何有漏娛樂所斷？於是，比丘！生欲想而不捨離，設起瞋恚想，亦不捨離，設復起疾想，亦不捨離，設不捨離者，則生有漏；能捨離者，便能不起有漏。是謂此漏娛樂所斷。
「云何有漏威儀所斷？於此，比丘！若眼見色不起色想，亦不起染污之心，具足眼根，亦無缺漏而護眼根。若耳聞聲、鼻嗅香、舌知味、身知細滑、意知法，都不起染污之心，亦不起想著而護意根。若不攝其威儀，則生有漏；若攝其威儀者，則無有漏之患。是謂此漏威儀所斷。
「彼何等有漏思惟所斷？於是，比丘！修念覺意，依無慾、依無污、依滅盡而求出要，修法覺意、精進覺意、喜覺意、猗覺意、定覺意、護覺意，依無慾、依無污、依滅盡而求出要。若不修此者，則生有漏之患；設能修者，則不生有漏之患。是謂此漏思惟所斷。
「若復，比丘！于比丘中諸所有漏，見斷者便見斷之，恭敬斷者便恭敬斷之，親近斷者親近斷之，遠離斷者遠離斷之，威儀斷者威儀斷之，思惟斷者思惟斷之。是謂，比丘！具足一切威儀，能斷結、去愛，度於四流，漸漸越苦。是謂，比丘！除有漏之法。諸佛世尊常所施行慈念一切有形之類，今已施行。汝等常樂閑居樹下，勤加精進，勿有懈怠。今不勤加者，後悔無益。此是我之訓教。」
爾時，比丘聞佛所說，歡喜奉行。
增壹阿含經卷第三十五
東晉罽賓三藏瞿曇僧伽提婆譯七日品之餘
一時，佛在阿逾阇江水邊，與大比丘眾五百人俱。
時，大均頭在閑靜之處，而作是念：「頗有此義，恒益功德？為無此理？」是時，均頭即從座起，往至世尊所，頭面禮足，在一面坐
現代漢語譯本：又繼續保持心意親近床鋪座位，也不穿華麗的服飾，只是爲了消除飢餓寒冷、風雨、蚊蟲叮咬之類的困擾，以此來維持身體，以便能夠修行佛法。又繼續保持心意親近醫藥，不產生貪戀執著的心；對於醫藥，只是爲了使疾病痊癒，身體能夠安穩。如果不能親近這些，就會產生有漏的煩惱。如果親近，就不會產生有漏的煩惱，這就是所謂的通過親近來斷除有漏。 現代漢語譯本：『那麼，什麼是有漏通過遠離來斷除呢？』 於是，比丘們！要去除雜亂的思緒，就像遠離惡象、駱駝、牛、馬、虎、狼、狗、蛇、深坑、危險的岸邊、帶刺的植物、陡峭的懸崖、濕滑的泥地一樣，都要遠離它們。不要與惡知識交往，也不要與惡人親近，要仔細思考，不要讓這些念頭佔據心中。如果不加以防護，就會產生有漏；如果加以防護，就不會產生有漏，這就是所謂的通過遠離來斷除有漏。 現代漢語譯本：『那麼，什麼是有漏通過娛樂來斷除呢？』 於是，比丘們！產生慾望的想法而不捨棄，如果產生嗔恨的想法，也不捨棄，如果又產生嫉妒的想法，也不捨棄，如果不捨棄這些想法，就會產生有漏；如果能夠捨棄這些想法，就不會產生有漏。這就是所謂的通過娛樂來斷除有漏。 現代漢語譯本：『什麼是有漏通過威儀來斷除呢？』 在這裡，比丘們！如果眼睛看到顏色，不產生對顏色的執著，也不產生染污的心，具備眼根，也沒有缺失，並且守護眼根。如果耳朵聽到聲音、鼻子聞到香味、舌頭嚐到味道、身體感覺到細滑、意識知道法，都不產生染污的心，也不產生執著，並且守護意根。如果不約束自己的威儀，就會產生有漏；如果約束自己的威儀，就不會產生有漏的煩惱。這就是所謂的通過威儀來斷除有漏。 現代漢語譯本：『那麼，什麼是有漏通過思惟來斷除呢？』 於是，比丘們！修習念覺支，依靠無慾、依靠無染、依靠滅盡來尋求解脫，修習法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支，依靠無慾、依靠無染、依靠滅盡來尋求解脫。如果不修習這些，就會產生有漏的煩惱；如果能夠修習這些，就不會產生有漏的煩惱。這就是所謂的通過思惟來斷除有漏。 現代漢語譯本：『如果，比丘們！對於比丘中的所有有漏，看到應該斷除的就斷除它，恭敬地斷除它，通過親近來斷除它，通過遠離來斷除它，通過威儀來斷除它，通過思惟來斷除它。』 這就是，比丘們！具足一切威儀，能夠斷除煩惱，去除愛慾，度過四種瀑流，逐漸超越痛苦。這就是，比丘們！去除有漏的方法。諸佛世尊常常施行慈悲的念頭對待一切有形之物，現在已經施行了。你們要常常喜歡在樹下安靜地居住，勤奮精進，不要懈怠。現在不勤奮精進，將來後悔也沒有用。這是我的教誨。』 現代漢語譯本：當時，比丘們聽了佛所說的話，歡喜地奉行。 現代漢語譯本：增一阿含經卷第三十五 現代漢語譯本：東晉罽賓三藏瞿曇僧伽提婆譯七日品之餘 現代漢語譯本：一時，佛陀在阿逾阇江邊，與五百位大比丘在一起。 現代漢語譯本：當時，大均頭在安靜的地方，心中想著：『是否有這樣的道理，能夠恒常增長功德？還是沒有這樣的道理？』 這時，均頭就從座位上站起來，前往世尊那裡，頭面頂禮佛足，在一旁坐下。
English version: Again, maintain the intention to be close to the bed and seat, and do not wear luxurious clothes, but only seek to eliminate hunger, cold, wind, rain, mosquitoes, and other such things, to support the body so that one can practice the Dharma. Again, maintain the intention to be close to medicine, without generating a mind of attachment; regarding medicine, only seek to cure illness so that the body can be at peace. If one does not draw near to these, then one will generate the affliction of outflows. If one draws near, then one will not generate the affliction of outflows, this is what is called severing outflows through drawing near. English version: 'Then, how are outflows severed through distancing?' Therefore, monks! Remove disordered thoughts, just as one would distance oneself from vicious elephants, camels, cows, horses, tigers, wolves, dogs, snakes, deep pits, dangerous shores, thorny plants, steep cliffs, and slippery mud. Do not associate with evil teachers, nor be close to evil people, carefully contemplate and do not let these thoughts occupy the mind. If one does not protect oneself, then one will generate outflows; if one protects oneself, then one will not generate outflows, this is what is called severing outflows through distancing. English version: 'Then, how are outflows severed through indulgence?' Therefore, monks! If one generates thoughts of desire and does not abandon them, if one generates thoughts of anger and does not abandon them, if one generates thoughts of jealousy and does not abandon them, if one does not abandon these thoughts, then one will generate outflows; if one can abandon these thoughts, then one will not generate outflows. This is what is called severing outflows through indulgence. English version: 'How are outflows severed through deportment?' Here, monks! If the eye sees a color, one does not generate attachment to the color, nor does one generate a defiled mind, one possesses the eye faculty, and there is no deficiency, and one guards the eye faculty. If the ear hears a sound, the nose smells a fragrance, the tongue tastes a flavor, the body feels smoothness, and the mind knows a dharma, one does not generate a defiled mind, nor does one generate attachment, and one guards the mind faculty. If one does not restrain one's deportment, then one will generate outflows; if one restrains one's deportment, then one will not have the affliction of outflows. This is what is called severing outflows through deportment. English version: 'Then, how are outflows severed through contemplation?' Therefore, monks! Cultivate the mindfulness enlightenment factor, relying on non-desire, relying on non-defilement, relying on cessation to seek liberation, cultivate the dharma enlightenment factor, the effort enlightenment factor, the joy enlightenment factor, the tranquility enlightenment factor, the concentration enlightenment factor, and the equanimity enlightenment factor, relying on non-desire, relying on non-defilement, relying on cessation to seek liberation. If one does not cultivate these, then one will generate the affliction of outflows; if one can cultivate these, then one will not generate the affliction of outflows. This is what is called severing outflows through contemplation. English version: 'If, monks! Regarding all the outflows among the monks, seeing what should be severed, then sever it, respectfully sever it, sever it through drawing near, sever it through distancing, sever it through deportment, sever it through contemplation.' This is, monks! Being complete in all deportment, one can sever afflictions, remove desires, cross the four torrents, and gradually transcend suffering. This is, monks! The method of removing outflows. The Buddhas, the World Honored Ones, always practice compassionate thoughts towards all sentient beings, and now have practiced it. You should always enjoy dwelling quietly under trees, diligently strive, and do not be lazy. If you do not diligently strive now, it will be useless to regret it later. This is my teaching.' English version: At that time, the monks, having heard what the Buddha said, joyfully practiced it. English version: Ekottara Agama Sutra, Volume 35 English version: Translated by the Tripiṭaka Master Gautama Saṃghadeva of Kipin during the Eastern Jin Dynasty, the remainder of the Seven Days Chapter English version: At one time, the Buddha was by the Ayodhya River, together with five hundred great monks. English version: At that time, Mahakundala was in a quiet place, thinking: 'Is there such a principle that constantly increases merit? Or is there no such principle?' At this time, Kundala immediately rose from his seat, went to the World Honored One, bowed his head to the ground at the Buddha's feet, and sat down to one side.
。爾時，均頭白佛言：「世尊！曏者在閑靜之處，而作是念：『頗有此理，所行眾事，得益功德耶？』我今問世尊！唯愿說之。」
世尊告曰：「可得增益功德。」
均頭白佛言：「云何得增益功德？」
世尊告曰：「增益有七事，其福不可稱量，亦復無人能算計此者。云何為七？於是，族姓子、若族姓女未曾起僧伽藍處，于中興立者，此福不可計。
「複次，均頭！若善男子、善女人能持床座施彼僧伽藍者及與比丘僧，是謂，均頭！第二之福不可稱計。
「複次，均頭！若善男子、善女人以食施彼比丘僧，是謂，均頭！第三之福不可稱計。
「複次，均頭。若善男子、善女人以遮雨衣給施比丘僧者，是謂，均頭！第四功德其福不可量。
「複次，均頭！若族姓子、女若以藥施比丘僧者，是謂第五之福不可稱計。
「複次，均頭！若善男子、善女人曠野作好井者！是謂，均頭！第六之功德也，不可稱計。
「複次，均頭！善男子、善女人近道作舍，使當來過去得止宿者，是謂，均頭！第七功德不可稱計。
「是謂，均頭！七功德之法，其福不可量。若行，若坐，正使命終，其福隨後，如影隨形，其德不可稱計，言當有爾許之福，亦如大海水不可升斗量之，言當有爾許之水。此七功德亦復如是，其福不可稱限。是故，均頭！善男子、善女人當求方便，成辦七功德。如是，均頭！當作是學。」
爾時，均頭聞佛所說，歡喜奉行。
爾時，世尊告諸比丘：「汝等當修行死想，思惟死想。」
時，彼座上有一比丘白世尊言：「我常修行、思惟死想。」
世尊告曰：「汝云何思惟、修行死想？」
比丘白佛言：「思惟死想時，意欲存七日，思惟七覺意，于如來法中多所饒益，死後無恨。如是，世尊！我思惟死想。」
世尊告曰：「止！止！比丘！此非行死想之行，此名為放逸之法。」
復有一比丘白世尊言：「我能堪任修行死想。」
世尊告曰：「汝云何修行、思惟死想？」
比丘白佛言：「我今作是念：『意欲存在六日，思惟如來正法已，便取命終，此則有所增益。』如是思惟死想。」
世尊告曰：「止！止！比丘！汝亦是放逸之法，非思惟死想也。」
復有比丘白佛言：「欲存在五日
現代漢語譯本：當時，均頭對佛說：『世尊！我剛才在安靜的地方，心中這樣想：『有沒有這樣的道理，所做的事情，能夠獲得功德利益呢？』我現在請問世尊！希望您能為我解說。』 世尊告訴他說：『可以獲得增益功德。』 均頭對佛說：『如何才能獲得增益功德呢？』 世尊告訴他說：『增益功德有七件事，其福報不可稱量，也沒有人能夠計算出來。哪七件事呢？如果，有善男子、善女人在沒有建立僧伽藍的地方，在那裡建立僧伽藍，這種福報是不可計量的。 『再者，均頭！如果善男子、善女人能夠佈施床座給僧伽藍以及比丘僧，這便是，均頭！第二種不可稱量的福報。 『再者，均頭！如果善男子、善女人以食物佈施給比丘僧，這便是，均頭！第三種不可稱量的福報。 『再者，均頭！如果善男子、善女人以遮雨的衣服佈施給比丘僧，這便是，均頭！第四種不可稱量的功德。 『再者，均頭！如果善男子、善女人以藥物佈施給比丘僧，這便是第五種不可稱量的福報。 『再者，均頭！如果善男子、善女人在曠野中建造水井，這便是，均頭！第六種不可稱量的功德。 『再者，均頭！如果善男子、善女人在道路附近建造房屋，使來往的人可以住宿，這便是，均頭！第七種不可稱量的功德。 『這便是，均頭！七種功德之法，其福報不可限量。無論是行走、坐臥，乃至生命終結，其福報都會跟隨，如同影子跟隨形體一樣，其功德不可稱量，說會有多少福報，也如同大海的水無法用升斗來衡量，說會有多少水。這七種功德也是如此，其福報不可限量。因此，均頭！善男子、善女人應當尋求方便，成就這七種功德。就這樣，均頭！應當這樣學習。』 當時，均頭聽聞佛所說，歡喜地奉行。 當時，世尊告訴眾比丘：『你們應當修行死想，思維死想。』 當時，在座的一位比丘對世尊說：『我常常修行、思維死想。』 世尊問：『你是如何思維、修行死想的？』 比丘對佛說：『我思維死想時，想著要活七天，思維七覺支，在如來的教法中多所饒益，死後沒有遺憾。世尊！我就是這樣思維死想的。』 世尊說：『停止！停止！比丘！這不是修行死想的方法，這叫做放逸之法。』 又有一位比丘對世尊說：『我能勝任修行死想。』 世尊問：『你是如何修行、思維死想的？』 比丘對佛說：『我現在這樣想：『想要活六天，思維如來的正法后，就結束生命，這樣會有所增益。』我就是這樣思維死想的。』 世尊說：『停止！停止！比丘！你也是放逸之法，不是思維死想。』 又有一位比丘對佛說：『想要活五天』
English version: At that time, Juntou said to the Buddha, 'World Honored One! Just now, in a quiet place, I had this thought: 『Is there a principle that, by doing various things, one can gain merit and virtue?』 I now ask the World Honored One! I hope you can explain it to me.』 The World Honored One told him, 'It is possible to gain increased merit and virtue.' Juntou said to the Buddha, 'How can one gain increased merit and virtue?' The World Honored One told him, 'There are seven things that increase merit and virtue, the blessings of which are immeasurable, and no one can calculate them. What are the seven? If a son or daughter of a good family establishes a Sangharama in a place where one has not been established before, this blessing is immeasurable.' 'Furthermore, Juntou! If a good man or good woman can donate beds and seats to the Sangharama and the Bhikkhu Sangha, this is, Juntou! The second immeasurable blessing.' 'Furthermore, Juntou! If a good man or good woman donates food to the Bhikkhu Sangha, this is, Juntou! The third immeasurable blessing.' 'Furthermore, Juntou! If a good man or good woman donates rain-covering clothing to the Bhikkhu Sangha, this is, Juntou! The fourth immeasurable merit.' 'Furthermore, Juntou! If a son or daughter of a good family donates medicine to the Bhikkhu Sangha, this is the fifth immeasurable blessing.' 'Furthermore, Juntou! If a good man or good woman builds a well in the wilderness, this is, Juntou! The sixth immeasurable merit.' 'Furthermore, Juntou! If a good man or good woman builds a house near the road, so that those who come and go can stay overnight, this is, Juntou! The seventh immeasurable merit.' 'These are, Juntou! The seven dharmas of merit, the blessings of which are immeasurable. Whether walking, sitting, or even at the end of life, the blessings will follow, like a shadow follows the form, the merit is immeasurable. To say how much blessing there will be is like trying to measure the water of the ocean with a bushel, to say how much water there is. These seven merits are also like this, their blessings are immeasurable. Therefore, Juntou! Good men and good women should seek ways to accomplish these seven merits. Thus, Juntou! You should learn in this way.' At that time, Juntou, having heard what the Buddha said, joyfully practiced it. At that time, the World Honored One told the Bhikkhus, 'You should practice the contemplation of death, contemplate the thought of death.' At that time, a Bhikkhu in the assembly said to the World Honored One, 'I often practice and contemplate the thought of death.' The World Honored One asked, 'How do you contemplate and practice the thought of death?' The Bhikkhu said to the Buddha, 'When I contemplate the thought of death, I think of living for seven days, contemplating the seven factors of enlightenment, and greatly benefiting from the Tathagata's Dharma, so that after death there will be no regrets. World Honored One! This is how I contemplate the thought of death.' The World Honored One said, 'Stop! Stop! Bhikkhu! This is not the practice of contemplating death, this is called the Dharma of negligence.' Another Bhikkhu said to the World Honored One, 'I am capable of practicing the contemplation of death.' The World Honored One asked, 'How do you practice and contemplate the thought of death?' The Bhikkhu said to the Buddha, 'I now think this: 『I want to live for six days, contemplate the Tathagata's true Dharma, and then end my life, so that there will be some increase.』 This is how I contemplate the thought of death.' The World Honored One said, 'Stop! Stop! Bhikkhu! You are also practicing the Dharma of negligence, not contemplating the thought of death.' Another Bhikkhu said to the Buddha, 'I want to live for five days'
。」或言四日，或言三日、二日、一日者。
爾時，世尊告諸比丘：「止！止！比丘！此亦是放逸之法，非為思惟死想。」
爾時，復有一比丘白世尊言：「我能堪忍修行死想。」比丘白佛言：「我到時，著衣持缽，入舍衛城乞食已，還出舍衛城，歸所在，入靜室中，思惟七覺意而取命終，此則思惟死想。」
世尊告曰：「止！止！比丘！此亦非思惟、修行死想。汝等諸比丘所說者，皆是放逸之行，非是修行死想之法。」
是時，世尊重告比丘：「其能如婆迦利比丘者，此則名為思惟死想。彼比丘者，善能思惟死想，厭患此身惡露不凈。若比丘思惟死想，系意在前，心不移動，念出入息往還之數，于其中間思惟七覺意，則于如來法多所饒益。所以然者，一切諸行皆空、皆寂，起者、滅者皆是幻化，無有真實。是故，比丘！當於出入息中思惟死想，便脫生、老、病、死、愁、憂、苦、惱。如是，比丘！當知作如是學。」
爾時，波斯匿王即敕群臣：「速嚴寶羽之車，吾欲往世尊所，禮拜問訊。」
是時，大王即出城至世尊所，頭面禮足，在一面坐。爾時，如來與無央數之眾，圍繞說法。是時，七尼健子，復有七裸形人，復有七黑梵志，復有七裸形婆羅門，去世尊不遠而過。
是時，波斯匿王見此諸人去世尊不遠而過，即白佛言：「觀此諸人經過不住，皆是少欲知足，無有家業。今此世間阿羅漢者，此人最為上首。所以然者，于眾人中極為苦行，不貪利養。」
世尊告曰：「大王！竟未識真人羅漢，不以裸形露體名為阿羅漢。大王當知，此皆非真實之行，當念觀察久遠來變。又復當觀可親、知親、可近、知近。所以然者，過去久遠世時有七梵志，在一處學，年極衰弊，以草為衣裳，食以果蓏，起諸邪見，各生此念：『我等持此苦行之法，使後作大國王，或求釋、梵、四天王。』
「爾時，有阿私陀天師，是諸婆羅門祖父，知彼梵志心中所念，即從梵天上沒，來至七婆羅門所。是時，阿私陀天師去天服飾，作婆羅門形，在露地經行。是時，七梵志遙見阿私陀經行，各懷瞋恚，而作是語：『此是何等著欲之人，在我等梵行人前行，今當咒灰滅之
有人說四天，有人說三天、兩天、一天。 那時，世尊告訴眾比丘：『停止！停止！比丘們！這也是放逸之法，不是思惟死想。』 那時，又有一位比丘對世尊說：『我能堪忍修行死想。』比丘對佛說：『我到時，穿好衣服，拿著缽，進入舍衛城乞食后，再出舍衛城，回到住處，進入靜室中，思惟七覺支而結束生命，這就是思惟死想。』 世尊說：『停止！停止！比丘！這也不是思惟、修行死想。你們這些比丘所說的，都是放逸的行為，不是修行死想的方法。』 這時，世尊再次告訴比丘：『能像婆迦利比丘那樣，這才能稱為思惟死想。那位比丘，善於思惟死想，厭惡這個身體的污穢不凈。如果比丘思惟死想，將意念集中在前，心不移動，念出入息的次數，在其中間思惟七覺支，那麼對於如來的教法會有很大的益處。之所以這樣，是因為一切諸行都是空、都是寂靜的，生起和滅去都是幻化，沒有真實。所以，比丘！應當在出入息中思惟死想，便能脫離生、老、病、死、愁、憂、苦、惱。如此，比丘！應當知道這樣學習。』 那時，波斯匿王立即命令群臣：『快準備好寶羽之車，我想要去世尊那裡，禮拜問候。』 這時，大王就出城來到世尊那裡，頭面禮拜佛足，在一旁坐下。那時，如來與無數的大眾，圍繞著說法。這時，七位尼犍子，又有七位裸形人，又有七位黑梵志，又有七位裸形婆羅門，從世尊不遠處經過。 這時，波斯匿王看到這些人從世尊不遠處經過，就對佛說：『看這些人經過不停留，都是少欲知足，沒有家業。現在這世間的阿羅漢，這些人最為首要。之所以這樣，是因為他們在眾人中最為苦行，不貪圖利益供養。』 世尊說：『大王！你還沒有認識真正的阿羅漢，不能因為裸露身體就稱為阿羅漢。大王應當知道，這些都不是真實的修行，應當思考觀察長久以來的變化。又應當觀察可以親近、瞭解親近、可以接近、瞭解接近的人。之所以這樣，是因為過去久遠的時候有七位梵志，在一個地方學習，年紀非常衰老，用草做衣服，吃水果蔬菜，產生了各種邪見，各自產生這樣的想法：『我們堅持這種苦行的方法，使以後成為大國王，或者求得釋、梵、四天王。』 『那時，有阿私陀天師，是這些婆羅門的祖父，知道那些梵志心中所想，就從梵天上消失，來到七位婆羅門那裡。那時，阿私陀天師脫去天上的服飾，變成婆羅門的模樣，在露天行走。那時，七位梵志遠遠看到阿私陀行走，各自懷著嗔恨，就說：『這是什麼貪慾的人，在我們這些梵行人的前面行走，現在應當用咒語把他變成灰燼。』
Some say four days, some say three days, two days, or one day. At that time, the World Honored One told the monks: 'Stop! Stop! Monks! This is also a way of negligence, not contemplating the thought of death.' At that time, another monk said to the World Honored One: 'I can endure practicing the contemplation of death.' The monk said to the Buddha: 'When I arrive, I will put on my robes, take my bowl, enter Shravasti to beg for food, then leave Shravasti, return to my dwelling, enter a quiet room, contemplate the seven factors of enlightenment, and end my life. This is contemplating the thought of death.' The World Honored One said: 'Stop! Stop! Monk! This is also not contemplating or practicing the thought of death. What you monks have said are all acts of negligence, not the method of practicing the thought of death.' At this time, the World Honored One again told the monks: 'Those who can be like the monk Vakkali, this is called contemplating the thought of death. That monk is good at contemplating the thought of death, disgusted with the filth and impurity of this body. If a monk contemplates the thought of death, focuses his mind in front, his mind does not move, counts the number of breaths in and out, and in between contemplates the seven factors of enlightenment, then he will greatly benefit from the Tathagata's Dharma. The reason for this is that all phenomena are empty and still, arising and ceasing are all illusions, without reality. Therefore, monks! You should contemplate the thought of death in your in-breath and out-breath, and then you will be freed from birth, old age, sickness, death, sorrow, worry, suffering, and distress. Thus, monks! You should know to learn in this way.' At that time, King Pasenadi immediately ordered his ministers: 'Quickly prepare the jeweled chariot, I want to go to the World Honored One to pay my respects and inquire.' At this time, the great king left the city and came to the World Honored One, bowed his head to the Buddha's feet, and sat on one side. At that time, the Tathagata was surrounded by countless people, expounding the Dharma. At this time, seven Niganthas, seven naked people, seven black Brahmins, and seven naked Brahmins passed by not far from the World Honored One. At this time, King Pasenadi saw these people passing by not far from the World Honored One, and said to the Buddha: 'Look at these people passing by without stopping, they are all content with few desires and have no family property. Now, among the Arhats in this world, these people are the most prominent. The reason for this is that they are the most ascetic among the people, not greedy for profit and offerings.' The World Honored One said: 'Great King! You have not yet recognized the true Arhats, and you cannot call someone an Arhat just because they are naked. Great King should know that these are not true practices, and you should think and observe the changes that have occurred over a long time. You should also observe those who can be approached, understood, and known. The reason for this is that in the distant past, there were seven Brahmins who studied in one place, were very old, wore grass for clothing, ate fruits and vegetables, and developed various wrong views. They each had this thought: 'We adhere to this method of ascetic practice, so that later we will become great kings, or seek to become Shakra, Brahma, or the Four Heavenly Kings.' 'At that time, there was the teacher Asita, who was the grandfather of these Brahmins. Knowing what those Brahmins were thinking, he disappeared from the Brahma heaven and came to the seven Brahmins. At that time, the teacher Asita took off his heavenly attire, transformed into the appearance of a Brahmin, and walked in the open. At that time, the seven Brahmins saw Asita walking from afar, each harboring anger, and said: 'What kind of greedy person is this, walking in front of us Brahmins, now we should use a curse to turn him into ashes.'
。』是七梵志即手掬水灑彼，梵志咒曰：『汝今速為灰土！』然婆羅門遂懷瞋恚，天師顏色倍更端政。所以然者，慈能滅瞋。是時，七梵志便作是念：『我等將不為禁戒退轉乎？我等正起瞋恚，彼人便自端政。』
「爾時，七人與天師便說此偈：
「『為天干沓和， 羅剎鬼神乎？ 是時名何等， 我等欲知之。』
「是時，阿私陀師即時報偈曰：
「『非天干沓和， 非鬼羅剎神， 天師阿私陀， 今我身是也。
「『我今知汝心中所念，故從梵天上來下耳。梵天去此極為玄遠，彼帝釋身亦復如是，轉輪聖王亦不可得，不可以此苦行作釋、梵、四天王。』
「是時，天師阿私陀便說此偈：
「『心內若干念， 外服而粗獷， 但勤修正見， 遠離於惡道。 心戒清凈行， 口行亦復然， 遠離於惡念， 必當生天上。』
「是時，七梵志白天師曰：『審是天師乎？』報曰：『是也。但今梵志不以裸形得生天上；未必修此苦行，得生梵天之處，又非露暴形體，作若干苦行，得生彼處；能攝心意，使不移動，便生天上。不可以卿等所習得生彼處。』大王！觀察此義，不以裸形名為阿羅漢，其凡夫之人慾知真人者，此事不然，然復真人能分別所習凡夫之行。又復凡夫之人不能知凡夫之行，真人便能知凡夫之行。但大王知之，當方便知久遠已來，非適今也。當以觀之。如是，大王！當以方便學之。」
爾時，波斯匿王白世尊言：「如來所說甚為快哉！非世人所能曉了。然國事猥多，欲還所止。」
佛告王曰：「王宜知時。」
爾時，王即從坐起，禮世尊足，便退而去。
爾時，波斯匿王聞佛所說，歡喜奉行。
一時，佛在釋翅迦毗羅衛國尼拘屢園，與大比丘眾五百人俱。
爾時，世尊食后，從尼拘屢園往至毗羅耶致聚中，在一樹下坐。是時，執杖釋種出迦毗羅越至世尊所，在前默然而住。爾時，執杖釋種問世尊言：「沙門作何敕教？為何等論？」
世尊告曰：「梵志當知，我之所論，非天、龍、鬼神所能及也；亦非著世，復非住世。我之所論，正謂斯耳。」
是時，執杖釋種儼頭嘆吒已，便退而去。爾時，如來即從座起，還詣所止
現代漢語譯本：七位婆羅門用手掬水灑向他，並唸咒說：『你現在立刻變成灰土！』然而，婆羅門們反而心生嗔恨，天師的容貌卻更加端正。這是因為慈悲能夠平息嗔恨。當時，七位婆羅門便這樣想：『我們難道要因為戒律而退轉嗎？我們剛一生起嗔恨，他反而變得更加端正。』 『那時，七人對天師說了這首偈語：』 『你是天上的乾闥婆，還是羅剎鬼神？你到底是什麼身份，我們想知道。』 『當時，阿私陀天師立即用偈語回答說：』 『我不是天上的乾闥婆，也不是鬼羅剎神，我是天師阿私陀，現在我就是這個身份。』 『我知道你們心中所想，所以才從梵天降臨到這裡。梵天離這裡非常遙遠，帝釋天也是如此，轉輪聖王也難以見到，不能通過這種苦行來成為帝釋、梵天、四天王。』 『當時，天師阿私陀說了這首偈語：』 『內心有各種各樣的念頭，外表卻穿著粗糙的衣服，只要勤奮修正見，就能遠離惡道。內心持戒清凈，口中言語也如此，遠離惡念，必定能升到天上。』 『當時，七位婆羅門問天師說：『您真的是天師嗎？』天師回答說：『是的。但是現在婆羅門不能通過裸形而升到天上；未必修行這種苦行，就能升到梵天之處，也不是暴露身體，做各種苦行，就能升到那裡；能夠攝持心意，使之不移動，就能升到天上。你們所習得的修行方式不能讓你們升到那裡。』大王！觀察這個道理，不是裸形就稱為阿羅漢，那些凡夫俗子想要了解真人，這是不可能的，然而真人能夠分辨凡夫所習的修行。而且凡夫俗子不能瞭解凡夫的修行，真人卻能瞭解凡夫的修行。大王您要知道，應當方便地瞭解很久以前的事情，而不是隻看現在。應當這樣觀察。大王！應當方便地學習這些道理。」 當時，波斯匿王對世尊說：『如來所說真是太好了！不是世人所能理解的。但是國事繁多，我想回到住處了。』 佛告訴國王說：『國王應該知道時機。』 當時，國王立即從座位上站起來，禮拜世尊的腳，然後退了出去。 當時，波斯匿王聽了佛所說的話，歡喜地奉行。 一時，佛在釋迦毗羅衛國的尼拘屢園，與五百位大比丘在一起。 當時，世尊吃完飯後，從尼拘屢園前往毗羅耶致聚落，在一棵樹下坐著。當時，執杖釋種從迦毗羅衛來到世尊所在的地方，默默地站在前面。當時，執杖釋種問世尊說：『沙門有什麼教誨？在討論什麼？』 世尊告訴他說：『婆羅門應當知道，我所討論的，不是天、龍、鬼神所能理解的；也不是執著於世俗，也不是安住於世俗。我所討論的，正是這些。』 當時，執杖釋種搖了搖頭，嘆息了一聲，然後退了出去。當時，如來立即從座位上站起來，回到住處。
English version: The seven Brahmins scooped up water with their hands and sprinkled it on him, chanting, 'May you instantly turn to ashes!' However, the Brahmins themselves became angry, while the Teacher's countenance became even more serene. This was because compassion can extinguish anger. At that time, the seven Brahmins thought, 'Are we going to regress in our precepts? We just became angry, and he became even more serene.' 'Then, the seven people spoke this verse to the Teacher:' 'Are you a Gandharva from heaven, or a Rakshasa demon? What is your identity, we want to know.' 'At that time, the Teacher Asita immediately replied with a verse:' 'I am not a Gandharva from heaven, nor a Rakshasa demon, I am the Teacher Asita, this is who I am now.' 'I know what you are thinking in your hearts, that is why I came down from the Brahma heaven. The Brahma heaven is extremely far from here, and so is the heaven of Indra, and the Chakravartin King is also difficult to see. You cannot become Indra, Brahma, or the Four Heavenly Kings through this kind of ascetic practice.' 'At that time, the Teacher Asita spoke this verse:' 'The mind has various thoughts, while the outer garments are coarse, but if one diligently cultivates right view, one can stay away from evil paths. If the mind is pure in precepts, and the speech is also pure, and one stays away from evil thoughts, one will surely be born in heaven.' 'At that time, the seven Brahmins asked the Teacher, 'Are you truly the Teacher?' The Teacher replied, 'Yes. But now Brahmins cannot be born in heaven by being naked; it is not certain that by practicing this kind of asceticism, one can be born in the Brahma heaven, nor is it by exposing the body and doing various ascetic practices that one can be born there; one who can control the mind and keep it from moving can be born in heaven. The practices you have learned cannot lead you there.' O King! Observe this principle, it is not by being naked that one is called an Arhat. Those ordinary people who want to understand a true person, this is not possible, but a true person can distinguish the practices of ordinary people. Moreover, ordinary people cannot understand the practices of ordinary people, but a true person can understand the practices of ordinary people. O King, you should know this, you should conveniently understand things from a long time ago, not just now. You should observe it in this way. O King! You should conveniently learn these principles.' At that time, King Pasenadi said to the World Honored One, 'What the Tathagata has said is truly wonderful! It is not something that ordinary people can understand. But I have many state affairs to attend to, and I wish to return to my residence.' The Buddha told the King, 'The King should know the time.' At that time, the King immediately rose from his seat, bowed at the feet of the World Honored One, and then withdrew. At that time, King Pasenadi, having heard what the Buddha had said, joyfully practiced it. At one time, the Buddha was in the Nigrodha Garden in the country of Kapilavastu of the Shakyas, together with five hundred great Bhikkhus. At that time, after the World Honored One had eaten, he went from the Nigrodha Garden to the village of Veranja, and sat under a tree. At that time, a Shakya with a staff came from Kapilavastu to where the World Honored One was, and stood silently in front of him. At that time, the Shakya with a staff asked the World Honored One, 'What are the teachings of the Shramana? What are you discussing?' The World Honored One told him, 'Brahmin, you should know that what I am discussing is not something that gods, dragons, or demons can understand; nor is it about being attached to the world, nor about dwelling in the world. What I am discussing is precisely these things.' At that time, the Shakya with a staff shook his head, sighed, and then withdrew. At that time, the Tathagata immediately rose from his seat and returned to his residence.
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爾時，世尊告諸比丘：「曏者，在彼園中坐，有執杖釋種來至我所，而問我言：『沙門為作何等論？』吾報之曰：『我之所論，非天、世人所能及也；亦非著世，復非住世，我之所論，正謂斯耳。』是時，執杖釋種聞此語已，便退而去。」
爾時，有一比丘白世尊言：「云何亦不著世，復非住世？」
世尊告曰：「如我所論者，都不著世，如今于欲而得解脫，斷于釋種狐疑，無有眾想。我之所論者，正謂此耳。」世尊作此語已，即起入室。
是時，諸比丘各相謂言：「世尊向所論者，略說其義，誰能堪任廣說此義乎？」是時，諸比丘自相謂言：「世尊恒嘆譽尊者大迦栴延，今唯有迦栴延能說此義耳。」
是時，眾多比丘語迦栴延曰：「曏者，如來略說其義，唯愿尊者當廣演說之，事事分別，使諸人得解。」
迦栴延報曰：「猶如聚落有人出於彼村，欲求真實之物。彼若見大樹，便取斫殺，取其枝葉而舍之去。然今汝等亦復如是，舍如來已，來從枝求實。然彼如來皆觀見之，靡不周遍，照明世間，為天、人導，如來者是法之真主，汝等亦當有此時節，自然當遇如來說此義。」
時，諸比丘對曰：「如來雖是法之真主，廣演其義；然尊者為世尊記，堪任廣說其義。」
迦栴延報曰：「汝等諦聽！善思念之。吾當演說分別其義。」
諸比丘對曰：「甚善。」是時，諸比丘即受其教。
迦栴延告曰：「今如來所言：『我之所論，非天、龍、鬼神之所能及，亦非著世，復非住世，然我于彼而得解脫，斷諸狐疑，無復猶豫，如今眾生之徒，好喜斗訟，起諸亂想。』又如來言：『我不于中起染著心。』此是貪慾使，瞋恚、邪見、欲世間使，憍慢使，疑使，無明使，或遇刀杖苦痛之報，與人斗訟，起若干不善之行，起諸亂想，興不善行。若眼見色而起識想，三事相因便有更樂，以有更樂便有痛，以有痛便有所覺，以有覺便有想，以有想便稱量之，起若干種想著之念。耳聞聲、鼻嗅香、舌嘗味、身更細滑、意知法，而起識想，三事相因便有更樂，以有更樂便有痛，以有痛便有覺，以有覺便有想，以有想便稱量之，于中起若干種想著之念。此是貪慾之使、瞋恚使、邪見使、憍慢使、欲世間使、癡使、疑使，皆起刀杖之變，興若干種之變，不可稱計
現代漢語譯本： 那時，世尊告訴眾比丘：『先前，我坐在園中時，有個手持木杖的釋迦族人來到我這裡，問我：『沙門你講的是什麼道理？』我回答他說：『我所講的道理，不是天神和世人所能理解的；既不執著於世俗，也不安住於世俗，我所講的，正是這個道理。』當時，那個手持木杖的釋迦族人聽了這話，就退走了。』 當時，有一位比丘問世尊說：『怎樣才算是不執著於世俗，也不安住於世俗呢？』 世尊回答說：『我所講的道理，就是完全不執著於世俗，就像現在我從慾望中解脫出來，斷除了釋迦族人的疑惑，沒有了各種雜念。我所講的，正是這個道理。』世尊說完這話，就起身進入自己的房間。 當時，眾比丘互相議論說：『世尊剛才所講的道理，只是簡略地說了它的含義，誰能勝任詳細地解釋這個道理呢？』當時，眾比丘互相議論說：『世尊一直讚歎尊者大迦旃延，現在只有迦旃延能夠解釋這個道理了。』 當時，許多比丘對迦旃延說：『剛才，如來只是簡略地說了這個道理的含義，希望尊者能夠詳細地解釋它，把每一件事都分別清楚，讓大家都能理解。』 迦旃延回答說：『就像村子裡有人走出村莊，想要尋找真實的東西。他如果看到一棵大樹，就砍伐它，只取它的枝葉就離開了。現在你們也是這樣，捨棄瞭如來，卻來從枝葉上尋求真實。然而如來都看在眼裡，無所不遍，照亮世間，是天人和眾生的導師，如來是法的根本，你們也應當會有這樣的時機，自然會遇到如來說明這個道理。』 當時，眾比丘回答說：『如來雖然是法的根本，能夠詳細地解釋這個道理；但是尊者被世尊認可，能夠勝任詳細地解釋這個道理。』 迦旃延回答說：『你們仔細聽！好好思考它。我將詳細地解釋這個道理。』 眾比丘回答說：『很好。』當時，眾比丘就接受了他的教誨。 迦旃延說：『現在如來說：『我所講的道理，不是天神、龍、鬼神所能理解的，既不執著於世俗，也不安住於世俗，然而我從那裡得到了解脫，斷除了各種疑惑，不再猶豫，現在眾生之徒，喜歡爭鬥訴訟，產生各種雜亂的想法。』又如來說：『我不在其中產生染著的心。』這是貪慾的驅使，嗔恨、邪見、對世俗的慾望的驅使，驕慢的驅使，疑惑的驅使，無明的驅使，或者遇到刀杖的痛苦報應，與人爭鬥訴訟，產生各種不善的行為，產生各種雜亂的想法，做出不善的行為。如果眼睛看到顏色而產生意識，三者相互作用就會產生快樂，有了快樂就會有痛苦，有了痛苦就會有感覺，有了感覺就會有想法，有了想法就會衡量它，產生各種各樣的想法。耳朵聽到聲音、鼻子聞到氣味、舌頭嚐到味道、身體接觸到細滑、意識知道法，而產生意識，三者相互作用就會產生快樂，有了快樂就會有痛苦，有了痛苦就會有感覺，有了感覺就會有想法，有了想法就會衡量它，從中產生各種各樣的想法。這是貪慾的驅使、嗔恨的驅使、邪見的驅使、驕慢的驅使、對世俗的慾望的驅使、愚癡的驅使、疑惑的驅使，都會引起刀杖的變故，產生各種各樣的變故，不可計數。
English version: At that time, the World Honored One told the monks: 'Earlier, while I was sitting in the garden, a Sakyan holding a staff came to me and asked, 'What kind of doctrine does the ascetic teach?' I replied, 'What I teach is beyond the comprehension of gods and humans; it is neither attached to the world nor dwelling in the world. This is precisely what I teach.' At that time, the Sakyan holding the staff, upon hearing this, retreated and left.' Then, a certain monk asked the World Honored One, 'How is it that one is neither attached to the world nor dwelling in the world?' The World Honored One replied, 'What I teach is complete non-attachment to the world, just as I am now liberated from desire, having cut off the doubts of the Sakyans, and having no more confused thoughts. This is precisely what I teach.' After saying this, the World Honored One rose and entered his chamber. At that time, the monks discussed among themselves, 'The World Honored One has just spoken briefly about the meaning of this doctrine. Who is capable of explaining it in detail?' Then, the monks said to each other, 'The World Honored One always praises the Venerable Mahakatyayana. Only Katyayana is capable of explaining this doctrine.' At that time, many monks said to Katyayana, 'Earlier, the Tathagata spoke briefly about the meaning of this doctrine. We hope that the Venerable One will explain it in detail, clarifying each point so that everyone can understand.' Katyayana replied, 'It is like a person leaving a village, seeking something real. If he sees a large tree, he cuts it down, taking only its branches and leaves and leaving the rest. Now, you are doing the same, abandoning the Tathagata and seeking reality from the branches. However, the Tathagata sees all, is all-pervading, illuminates the world, and is the guide for gods and humans. The Tathagata is the root of the Dharma, and you will have the opportunity to naturally encounter the Tathagata explaining this doctrine.' Then, the monks replied, 'Although the Tathagata is the root of the Dharma and can explain it in detail, the Venerable One is recognized by the World Honored One as capable of explaining it in detail.' Katyayana replied, 'Listen carefully! Think about it well. I will explain this doctrine in detail.' The monks replied, 'Very well.' At that time, the monks accepted his teaching. Katyayana said, 'Now, the Tathagata said, 'What I teach is beyond the comprehension of gods, dragons, and spirits; it is neither attached to the world nor dwelling in the world, yet I have attained liberation from it, cut off all doubts, and have no more hesitation. Now, the multitude of beings are fond of fighting and litigation, giving rise to various confused thoughts.' The Tathagata also said, 'I do not generate attachment in this.' This is the driving force of greed, hatred, wrong views, desire for the world, arrogance, doubt, and ignorance. Or they encounter the painful consequences of weapons and fighting, engaging in various unwholesome actions, generating confused thoughts, and performing unwholesome deeds. If the eye sees a color and consciousness arises, the interaction of these three gives rise to pleasure. With pleasure, there is pain; with pain, there is feeling; with feeling, there is thought; with thought, there is measurement, giving rise to various kinds of thoughts. The ear hears a sound, the nose smells a fragrance, the tongue tastes a flavor, the body experiences smoothness, and the mind knows a dharma, and consciousness arises. The interaction of these three gives rise to pleasure. With pleasure, there is pain; with pain, there is feeling; with feeling, there is thought; with thought, there is measurement, giving rise to various kinds of thoughts. This is the driving force of greed, hatred, wrong views, arrogance, desire for the world, ignorance, and doubt, all of which cause the changes of weapons, giving rise to various kinds of changes, which are countless.'
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「若有人作是說：『亦無眼，亦無色，而有更樂。』此事不然。設復言：『無更樂，有痛者。』此亦不然。設言：『無痛而有想著者。』此事不然。設復有人言：『無耳、無聲，無鼻、無香，無舌、無味，無身、無細滑，無意、無法，而言有識者。』終無此理也。設言：『無識而有更樂者。』此事不然。設：『無更樂而言有痛者。』此事不然。設言：『無痛而有想著者。』此事不然。若復人言：『有眼、有色于中起識。』此是必然。若言：『耳聲、鼻香、舌味、身細滑、意法于中起識者。』此事必然。諸賢當知，由此因緣，世尊說曰：『我之所論，天及世人、魔、若魔天不能及者，亦不著世，復不住世，然我于欲而得解脫，斷于狐疑，無復猶豫。』世尊因此緣略說其義耳。汝等心不解者，更至如來所，重問此義。設如來有所說者，好念奉持。」
是時，眾多比丘聞迦栴延所說，亦不言善，復不言非，即從座起而去。自相謂言：「我等當持此義往問如來，設世尊有所說者，當奉行之。」
是時，眾多比丘往至世尊所，頭面禮足，在一面坐。爾時，眾多比丘以此緣本，具白世尊。爾時，如來告比丘曰：「迦栴延比丘聰明辯才，廣演其義，設汝等至吾所問此義，我亦當以此與汝說之。」
爾時，阿難在如來后。是時，阿難白佛言：「此經義理極為甚深，猶如有人行路而遇甘露，取而食之，極為香美，食無厭足。此亦如是，其善男子、善女人所至到處，聞此法而無厭足。」重白世尊：「此經名何等，當云何奉行。」
佛告阿難：「此經名曰甘露法味，當念奉行。」
增壹阿含經莫畏品第四十一
一時，佛在釋翅迦毗羅衛尼拘屢園中。
是時，摩呵男釋往至世尊所，頭面禮足，在一面坐。爾時，摩呵男釋白世尊言：「躬從如來受此言教：『諸有善男子、善女人斷三結使，成須陀洹，名不退轉，必成道果，更不求諸外道異學，亦復不觀察餘人所說。』設當爾者，此事不然。我若見暴牛、馬、駱駝，即時恐懼，衣毛皆豎，復作是念：『設我今日懷此恐懼，當取命終者，為生何處？』」
世尊告摩呵男：「勿起恐畏之心，設當取命終，不墮三惡趣。所以然者，今有三消滅之義
現代漢語譯本：如果有人這樣說：『既沒有眼睛，也沒有顏色，卻有更快樂的感受。』這事是不對的。假設又說：『沒有更快樂的感受，卻有痛苦的感受。』這也是不對的。假設說：『沒有痛苦的感受，卻有思想的執著。』這事是不對的。假設又有人說：『沒有耳朵、沒有聲音，沒有鼻子、沒有氣味，沒有舌頭、沒有味道，沒有身體、沒有細滑的觸感，沒有意識、沒有法則，卻說有知覺。』終究沒有這樣的道理。假設說：『沒有知覺卻有更快樂的感受。』這事是不對的。假設說：『沒有更快樂的感受卻說有痛苦的感受。』這事是不對的。假設說：『沒有痛苦的感受卻有思想的執著。』這事是不對的。如果有人說：『有眼睛、有顏色，從中產生知覺。』這是必然的。如果說：『耳朵和聲音、鼻子和氣味、舌頭和味道、身體和細滑的觸感、意識和法則，從中產生知覺。』這事是必然的。各位賢者應當知道，由於這個因緣，世尊說：『我所說的道理，天界和世人、魔、或者魔天都不能理解，也不執著於世俗，也不停留在世俗，然而我從慾望中得到解脫，斷除了疑惑，不再猶豫。』世尊因此緣故略說了這個道理。你們如果心中不理解，可以再去如來那裡，重新詢問這個道理。如果如來有所說法，要好好記住並奉行。』 當時，許多比丘聽了迦旃延所說，既不說好，也不說不好，就從座位上起身離開了。他們互相說道：『我們應當把這個道理拿去問如來，如果世尊有所說法，就應當奉行。』 當時，許多比丘前往世尊那裡，頭面禮足，在一旁坐下。那時，許多比丘把這個因緣的始末，詳細地告訴了世尊。那時，如來告訴比丘們說：『迦旃延比丘聰明有辯才，廣泛地闡述了這個道理，即使你們到我這裡來問這個道理，我也會這樣對你們說。』 當時，阿難在如來身後。那時，阿難對佛說：『這部經的義理極為深奧，就像有人走路時遇到甘露，取來食用，極為香甜美好，吃也吃不夠。這部經也是這樣，凡是善男子、善女人所到之處，聽到這部法都聽不夠。』又對世尊說：『這部經叫什麼名字，應當如何奉行？』 佛告訴阿難：『這部經名叫甘露法味，應當記住並奉行。』 《增一阿含經·莫畏品》第四十一 一時，佛在釋迦毗羅衛的尼拘屢園中。 當時，摩訶男釋迦前往世尊那裡，頭面禮足，在一旁坐下。那時，摩訶男釋迦對世尊說：『我親自從如來那裡接受教誨：『凡是善男子、善女人斷除三種結使，成就須陀洹果，名為不退轉，必定成就道果，不再尋求其他外道異學，也不再觀察其他人所說。』如果真是這樣，這事是不對的。我如果見到暴躁的牛、馬、駱駝，就會立刻感到恐懼，汗毛都豎起來，又會這樣想：『如果我今天懷著這種恐懼，就因此而死去，會投生到哪裡呢？』』 世尊告訴摩訶男：『不要生起恐懼之心，即使因此而死去，也不會墮入三惡道。之所以這樣，是因為現在有三種消滅的道理。』
English version: 'If someone were to say: 『There is neither eye nor color, yet there is greater pleasure.』 This is not so. Suppose it is said again: 『There is no greater pleasure, but there is pain.』 This is also not so. Suppose it is said: 『There is no pain, but there is attachment to thought.』 This is not so. Suppose someone were to say: 『There is no ear, no sound, no nose, no smell, no tongue, no taste, no body, no fine touch, no mind, no dharma, yet there is consciousness.』 There is ultimately no such principle. Suppose it is said: 『There is no consciousness, yet there is greater pleasure.』 This is not so. Suppose it is said: 『There is no greater pleasure, yet there is pain.』 This is not so. Suppose it is said: 『There is no pain, yet there is attachment to thought.』 This is not so. If someone were to say: 『There is an eye, there is color, and from them arises consciousness.』 This is certain. If it is said: 『From ear and sound, nose and smell, tongue and taste, body and fine touch, mind and dharma, arises consciousness.』 This is certain. You worthy ones should know that, due to this cause, the World Honored One said: 『What I have spoken, neither gods nor humans, nor Mara, nor Mara's gods can comprehend, nor do I cling to the world, nor do I dwell in the world, yet I have attained liberation from desire, cut off doubt, and have no more hesitation.』 The World Honored One briefly spoke of this meaning due to this cause. If you do not understand in your hearts, go again to the Tathagata, and ask again about this meaning. If the Tathagata has something to say, remember it well and practice it.』 At that time, many monks, having heard what Katyayana had said, neither said it was good nor said it was not good, and immediately rose from their seats and departed. They said to each other: 『We should take this meaning and ask the Tathagata, and if the World Honored One has something to say, we should practice it.』 At that time, many monks went to where the World Honored One was, bowed their heads to his feet, and sat to one side. At that time, many monks told the World Honored One in detail the origin of this matter. At that time, the Tathagata said to the monks: 『The monk Katyayana is intelligent and eloquent, and has extensively explained this meaning. Even if you were to come to me and ask about this meaning, I would also say this to you.』 At that time, Ananda was behind the Tathagata. At that time, Ananda said to the Buddha: 『The meaning of this sutra is extremely profound, like someone walking along a road who encounters sweet dew, takes it and eats it, and it is extremely fragrant and delicious, and one cannot eat enough. This is also like that, wherever good men and good women go, they cannot get enough of hearing this Dharma.』 He again said to the World Honored One: 『What is the name of this sutra, and how should it be practiced?』 The Buddha told Ananda: 『This sutra is called the Taste of Sweet Dew Dharma, you should remember it and practice it.』 Ekottara Agama Sutra, Chapter 41, 'Fear Not' At one time, the Buddha was in the Nigrodha Park in Kapilavastu of the Sakyas. At that time, Mahānāma the Sakyan went to where the World Honored One was, bowed his head to his feet, and sat to one side. At that time, Mahānāma the Sakyan said to the World Honored One: 『I have personally received this teaching from the Tathagata: 『All good men and good women who have cut off the three fetters, have attained the state of Srotapanna, are called non-returning, will certainly attain the fruit of the path, will no longer seek other external paths and heterodox teachings, and will no longer observe what others say.』 If this is so, this is not right. If I see a violent bull, horse, or camel, I immediately feel fear, and my hair stands on end, and I think: 『If I die today with this fear, where will I be reborn?』』 The World Honored One told Mahānāma: 『Do not give rise to fear in your heart, even if you die because of this, you will not fall into the three evil realms. The reason for this is that there are now three meanings of extinction.』
。云何為三？如有著于淫慾而起惱亂，復起害心向他人，已無此欲，則不起殺害之心，于現法中不起苦惱，諸有惡不善法欲自害己；設無此者，則無擾亂，便無愁憂。是謂，摩呵男，此三義，諸惡不善法便墮在下，諸善之法便在於上。亦如酥瓶在水中壞，是時瓦石便沈在下，酥便浮在上。此亦如是，諸惡不善之法便在於下，諸善之法便浮在上。摩呵男！當知我昔日未成佛道，在優留毗六年勤苦，不食美味，身體羸瘦，如似百年之人，皆由不食之所致。若我欲起時，便自墮地。時，我復作是念：『設我于中命終者，當生何處？』時，我復作是念：『我今命終者，必不生惡道中。』然復義趣不可從樂至樂，要當由苦然復至樂。
「我爾時復游在仙人窟中。爾時，有多尼揵子在彼學道。是時，尼揵子舉手指日，曝體學道，或復有蹲而學道。我爾時往至彼所，語尼揵子：『汝等何故離坐舉手翹足乎？』彼尼揵子曰：『瞿曇當知，昔我先師作不善行，今所以苦者，欲滅其罪；今雖露形體，有慚辱分，亦有消滅此事。瞿曇當知，行盡苦亦盡，苦盡行亦盡，苦行已盡，便至涅槃。』
「我爾時復語尼揵子曰：『此事不然，亦無由行盡苦亦盡，亦不由苦盡行亦盡，得至涅槃；但今苦行盡得至涅槃者，此事然矣！但不可從樂至樂。』尼揵子曰：『頻毗娑羅王從樂至樂，有何苦哉？』我爾時復語尼揵子曰：『頻毗娑羅王樂，何如我樂？』尼揵子報我言：『頻毗娑羅王樂，勝汝樂也。』我爾時復語尼揵子曰：『頻毗娑羅王能使我七日七夜結跏趺坐，形體不移動乎？正使六、五、四、三、二，乃至一日結跏趺坐乎？』尼揵子報曰：『不也。瞿曇！』世尊告曰：『我能堪任結跏趺坐，形不移動。云何，尼揵子！誰者為樂？頻毗娑羅王樂耶？為我樂耶？』尼揵子曰：『瞿曇沙門樂。』
「如是。摩呵男！當作此方便，知不可從樂至樂，要當從苦至樂。猶如，摩呵男！大村左右有大池水，縱廣一由旬，水滿其中。若復有人，來取彼一渧水。云何，摩呵男！水何者為多？一渧水多？為池水多乎？」
摩呵男曰：「池水多，非一渧水多也。」
世尊告曰：「此亦如是。賢聖弟子諸苦已盡，永無復有，餘存在者如一渧水耳。如我眾中最下道者，不過七死七生而盡苦際
現代漢語譯本：什麼是三種情況呢？如果有人執著于淫慾而產生煩惱，又對他人產生害心，一旦沒有了這種慾望，就不會產生殺害之心，在當下就不會有痛苦。那些有惡不善的想法的人，會想要傷害自己；如果沒有這些想法，就不會有擾亂，也就沒有憂愁。這就是，摩訶男，這三種情況，所有惡不善的法都會沉在下面，所有善的法都會浮在上面。就像酥油瓶在水中破裂，瓦石會沉在下面，酥油會浮在上面一樣。也是這樣，所有惡不善的法都會在下面，所有善的法都會浮在上面。摩訶男！你要知道，我過去沒有成佛的時候，在優留毗六年勤苦修行，不吃美味，身體瘦弱，像百歲老人一樣，都是因為不吃飯導致的。如果我想站起來，就會自己倒在地上。那時，我又這樣想：『如果我在這裡死去，會投生到哪裡呢？』那時，我又這樣想：『如果我現在死去，一定不會投生到惡道中。』然而，道理是不能從安樂到安樂，一定要從苦才能到達安樂。 我那時又在仙人窟中游歷。那時，有很多尼犍子在那裡修道。當時，尼犍子舉起手指對著太陽，曝曬身體修道，或者有蹲著修道的。我那時走到他們那裡，問尼犍子：『你們為什麼離開座位舉起手，翹起腳呢？』那些尼犍子說：『瞿曇，你要知道，過去我們的先師做了不善的行為，現在之所以受苦，是爲了消除罪過；現在雖然裸露身體，有慚愧的部分，也能消除這些罪過。瞿曇，你要知道，修行結束，痛苦也就結束，痛苦結束，修行也就結束，苦行已經結束，就到達涅槃。』 我那時又對尼犍子說：『這件事不對，也不能通過修行結束痛苦，也不能通過痛苦結束脩行，而到達涅槃；只有現在苦行結束才能到達涅槃，這件事是對的！但不能從安樂到安樂。』尼犍子說：『頻毗娑羅王從安樂到安樂，有什麼痛苦呢？』我那時又對尼犍子說：『頻毗娑羅王的快樂，怎麼能比得上我的快樂呢？』尼犍子回答我說：『頻毗娑羅王的快樂，勝過你的快樂。』我那時又對尼犍子說：『頻毗娑羅王能讓我七天七夜結跏趺坐，身體不移動嗎？即使六天、五天、四天、三天、兩天，甚至一天結跏趺坐嗎？』尼犍子回答說：『不能。瞿曇！』世尊說：『我能做到結跏趺坐，身體不移動。怎麼樣，尼犍子！誰的快樂更大？是頻毗娑羅王的快樂呢？還是我的快樂呢？』尼犍子說：『是瞿曇沙門的快樂。』 就是這樣。摩訶男！應當這樣方便，知道不能從安樂到安樂，一定要從苦到安樂。就像，摩訶男！大村莊的左右有大池塘，縱橫一由旬，裡面充滿了水。如果有人，來取那裡的一滴水。怎麼樣，摩訶男！水哪一個多？是一滴水多？還是池塘里的水多呢？』 摩訶男說：『池塘里的水多，不是一滴水多。』 世尊說：『也是這樣。賢聖弟子所有的痛苦已經結束，永遠不會再有，剩下的就像一滴水一樣。像我弟子中最下等的，也不過七次死亡七次投生就結束痛苦了。』
English version: What are the three? If someone is attached to lust and arises with vexation, and again arises with harmful intent towards others, once this desire is gone, the thought of killing will not arise, and in the present moment, there will be no suffering. Those who have evil and unwholesome thoughts wish to harm themselves; if these thoughts are absent, there will be no disturbance, and thus no sorrow. This is, Mahānāma, these three meanings, all evil and unwholesome dharmas fall below, and all wholesome dharmas rise above. It is like a ghee jar breaking in water, the tiles and stones sink below, and the ghee floats above. It is also like this, all evil and unwholesome dharmas are below, and all wholesome dharmas are above. Mahānāma! You should know that in the past, before I attained Buddhahood, I practiced diligently for six years in Uruvilva, not eating delicious food, my body became emaciated, like a hundred-year-old person, all due to not eating. If I wanted to stand up, I would fall to the ground. At that time, I thought: 『If I die here, where will I be reborn?』 Then, I thought: 『If I die now, I will certainly not be reborn in an evil realm.』 However, the principle is that one cannot go from pleasure to pleasure, one must go from suffering to pleasure. At that time, I was also wandering in the caves of the ascetics. At that time, there were many Nirgranthas practicing there. At that time, the Nirgranthas would raise their fingers to the sun, exposing their bodies to practice, or some would practice by squatting. I went to them and asked the Nirgranthas: 『Why do you leave your seats, raise your hands, and lift your feet?』 The Nirgranthas said: 『Gautama, you should know that in the past, our former teachers committed unwholesome acts, and the reason we suffer now is to eliminate those sins; now, although we expose our bodies, there is a sense of shame, but it can also eliminate these sins. Gautama, you should know that when practice ends, suffering also ends, when suffering ends, practice also ends, when suffering practice has ended, one reaches Nirvana.』 At that time, I again said to the Nirgranthas: 『This is not right, nor can one end suffering through practice, nor can one end practice through suffering, and reach Nirvana; only when suffering practice ends now can one reach Nirvana, this is correct! But one cannot go from pleasure to pleasure.』 The Nirgranthas said: 『King Bimbisara goes from pleasure to pleasure, what suffering is there?』 At that time, I again said to the Nirgranthas: 『How can King Bimbisara』s pleasure compare to my pleasure?』 The Nirgranthas replied to me: 『King Bimbisara』s pleasure surpasses your pleasure.』 At that time, I again said to the Nirgranthas: 『Can King Bimbisara make me sit in full lotus posture for seven days and seven nights without moving my body? Even for six, five, four, three, two, or even one day in full lotus posture?』 The Nirgranthas replied: 『No, Gautama!』 The World Honored One said: 『I can sit in full lotus posture without moving my body. How is it, Nirgranthas! Whose pleasure is greater? Is it King Bimbisara』s pleasure? Or is it my pleasure?』 The Nirgranthas said: 『It is the pleasure of the Śramaṇa Gautama.』 It is like this. Mahānāma! One should use this method, knowing that one cannot go from pleasure to pleasure, one must go from suffering to pleasure. It is like, Mahānāma! There are large ponds on the left and right of a large village, each a yojana in length and width, filled with water. If someone comes to take one drop of water from there. How is it, Mahānāma! Which is more water? Is it one drop of water? Or is it the water in the pond?』 Mahānāma said: 『The water in the pond is more, not one drop of water.』 The World Honored One said: 『It is also like this. The suffering of the noble disciples has ended, and will never exist again, what remains is like one drop of water. Like the lowest of my disciples, they will not exceed seven deaths and seven rebirths before ending suffering.』
。若復勇猛精進，便為家家，即得道跡。」
爾時，世尊重與摩呵男說微妙之法，彼聞法已，即從座起而去。
爾時，摩呵男聞佛所說，歡喜奉行。
一時，尊者那伽波羅在鹿野城中。
是時，有一婆羅門年垂朽邁，昔與尊者那伽婆羅少小舊款。是時，婆羅門往至那伽婆羅所，共相問訊，在一面坐。
爾時，梵志語那伽婆羅曰：「汝今於樂之中，最為快樂。」
那伽婆羅曰：「汝觀何等義，而作是說：『於樂之中，最為快樂。』？」
婆羅門報曰：「我頻七日中，七男兒死，皆勇猛高才，智慧難及；近六日之中，十二作使人無常，能堪作使，無有懈怠；近五日已來，四兄弟無常，多諸妓術，無事不閑；近四日已來，父母命終，年向百歲，舍我去世；近三日已來，二婦復死，顏貌端政，世之希有；又復家中有八窖珍寶，昨日求之而不知處；如我今日遭此苦惱，不可稱計。然，尊者！今日永離彼患，無復愁憂，正以道法而自娛樂，我觀此義已，故作是說：『於樂之中，最為快樂！』」
是時，尊者那伽婆羅告彼梵志曰：「汝何為不作方便，使彼爾許之人而不命終乎？」
梵志對曰：「我亦多作方便，欲令不死，又不失財，亦復隨時佈施，作諸功德，祠祀諸天，供養諸長老梵志，擁護諸神，誦諸咒術，亦能瞻視星宿，亦復能和合藥草，亦以甘饌飲食施彼窮厄，如此之比不可稱也。然復不能濟彼命根。」
是時，尊者那伽婆羅便說此偈：
「藥草諸咒術， 衣被飲食具， 雖施而無益， 猶抱身苦行。 正使祭神祠， 香花及沐浴， 計挍此原本， 無能療治者。 假使施諸物， 精進持梵行， 計挍此原本， 無能療治者。」
是時，梵志問曰：「當行何法，使無此苦惱之患？」
「恩愛無明本， 興諸苦惱患， 彼滅而無餘， 便無復有苦。」
是時，彼梵志正聞語已，即時便說此偈：
「雖老不極老， 所行如弟子， 愿聽出家學， 使得離此災。」
是時，尊者那伽婆羅即授彼三衣，使出家學，又告之曰：「汝今，比丘！當觀此身從頭至足，此發、毛、爪、齒為從何來？形體、皮肉、骨髓、腸胃悉從何來？設從此去，當至何所？是故，比丘！勿多憂念世間苦惱，又當觀此毛孔之中，求方便成四諦
如果再勇猛精進，就能成為修行人，立即就能獲得道果的軌跡。 當時，世尊又為摩訶男宣說了微妙的佛法，他聽聞佛法后，就從座位上起身離開了。 當時，摩訶男聽聞佛陀所說，歡喜地奉行。
一時，尊者那伽波羅在鹿野城中。 當時，有一位婆羅門，年紀已經老邁，過去和尊者那伽波羅年少時就相識。當時，這位婆羅門來到那伽波羅的住所，互相問候，然後坐在一旁。 當時，婆羅門對那伽波羅說：『你現在處於快樂之中，是最快樂的。』 那伽波羅說：『你觀察到什麼道理，而說：『處於快樂之中，是最快樂的』呢？』 婆羅門回答說：『我連續七天，七個兒子都死了，他們都勇猛高才，智慧難以企及；近六天，十二個僕人也無常去世，他們都能勝任工作，沒有懈怠；近五天，四個兄弟也無常去世，他們精通各種技藝，沒有不擅長的；近四天，父母也去世了，他們都活到將近百歲，舍我而去；近三天，兩個妻子也死了，她們容貌端莊美麗，世間少有；而且，我家中有八個地窖的珍寶，昨天去尋找卻不知道在哪裡了；像我今天遭遇這樣的苦惱，無法計算。然而，尊者！你今天永遠離開了那些憂患，沒有憂愁，只是用佛法來娛樂自己，我觀察到這個道理，所以才說：『處於快樂之中，是最快樂的！』 當時，尊者那伽波羅告訴那位婆羅門說：『你為什麼不採取措施，使那些人不要死去呢？』 婆羅門回答說：『我也採取了很多措施，想要讓他們不死，也不想失去財產，也經常佈施，做各種功德，祭祀諸天，供養長老婆羅門，擁護諸神，誦各種咒語，也能觀察星象，也能調和藥草，也用美味的食物施捨給那些貧困的人，像這樣的事情數不勝數。然而，還是不能救他們的性命。』 當時，尊者那伽波羅就說了這首偈語： 『藥草和各種咒術，衣物飲食等用具，即使施捨也沒有益處，就像抱著身體受苦一樣。即使祭祀神靈，用香花和沐浴，計算這些根本，也沒有能治癒的。即使施捨各種物品，精進持守梵行，計算這些根本，也沒有能治癒的。』 當時，婆羅門問道：『應當修行什麼法，才能沒有這種苦惱的憂患呢？』 『恩愛和無明是根本，產生各種苦惱憂患，它們滅盡而無餘，就沒有苦了。』 當時，那位婆羅門聽聞這些話后，立即說了這首偈語： 『雖然年老但還不是最老，所行就像弟子一樣，希望允許我出家學習，使我能夠脫離這些災難。』 當時，尊者那伽波羅就授予他三衣，讓他出家學習，又告訴他說：『你現在，比丘！應當觀察這個身體，從頭到腳，這頭髮、毛髮、指甲、牙齒是從哪裡來的？形體、面板、肌肉、骨髓、腸胃都是從哪裡來的？如果從這裡離開，將要到哪裡去？所以，比丘！不要過多憂慮世間的苦惱，又應當觀察這毛孔之中，尋求方便成就四諦。』
If one further practices with vigor and diligence, one becomes a renunciate, and immediately obtains the traces of the path. At that time, the World Honored One again spoke the subtle Dharma to Mahānāma. Having heard the Dharma, he rose from his seat and departed. At that time, Mahānāma, having heard what the Buddha said, joyfully practiced it.
At one time, the Venerable Nāgapāla was in the Deer Park. At that time, there was a Brahmin, old and frail, who had been acquainted with the Venerable Nāgapāla since they were young. At that time, the Brahmin went to Nāgapāla's place, exchanged greetings, and sat down to one side. At that time, the Brahmin said to Nāgapāla, 'You are now in happiness, the most happy.' Nāgapāla said, 'What meaning do you observe that you say, 'In happiness, the most happy'?' The Brahmin replied, 'For seven consecutive days, seven of my sons have died, all of them brave, talented, and of unsurpassed wisdom; in the last six days, twelve servants have also passed away, all of them capable and diligent; in the last five days, four brothers have also passed away, all of them skilled in various arts and proficient in everything; in the last four days, my parents have also passed away, both nearly a hundred years old, leaving me behind; in the last three days, two wives have also died, both of them beautiful and rare in the world; moreover, there are eight cellars of treasures in my house, which I sought yesterday but could not find; the suffering I have encountered today is immeasurable. However, Venerable One! You have today forever left behind those afflictions, without worry, and only use the Dharma to entertain yourself. Having observed this meaning, I say, 'In happiness, the most happy!'' At that time, the Venerable Nāgapāla said to the Brahmin, 'Why did you not take measures to prevent those people from dying?' The Brahmin replied, 'I have taken many measures, wanting them not to die, and not wanting to lose my wealth. I have also frequently given alms, performed various meritorious deeds, sacrificed to the gods, made offerings to the elder Brahmins, protected the deities, recited various mantras, observed the stars, mixed herbs, and given delicious food to the poor and needy. Such things are countless. Yet, I could not save their lives.' At that time, the Venerable Nāgapāla spoke this verse: 'Herbs and various mantras, clothing, food, and other necessities, even if given, are of no benefit, like embracing suffering. Even if one sacrifices to the gods, with incense, flowers, and bathing, calculating these fundamentals, there is no cure. Even if one gives various things, practices diligently, and upholds pure conduct, calculating these fundamentals, there is no cure.' At that time, the Brahmin asked, 'What Dharma should one practice to be free from such suffering and affliction?' 'Affection and ignorance are the root, giving rise to various sufferings and afflictions. When they are extinguished without remainder, there is no more suffering.' At that time, the Brahmin, having heard these words, immediately spoke this verse: 'Though old, I am not the oldest, my conduct is like a disciple's, I wish to be allowed to leave home and study, so that I may be free from these calamities.' At that time, the Venerable Nāgapāla gave him the three robes, allowed him to leave home and study, and also told him, 'Now, Bhikkhu! You should observe this body, from head to toe, where do this hair, body hair, nails, and teeth come from? Where do the form, skin, flesh, bones, marrow, and intestines all come from? If you depart from here, where will you go? Therefore, Bhikkhu! Do not worry too much about the sufferings of the world, and you should also observe within these pores, seek the means to achieve the Four Noble Truths.'
。」
「除想勿多憂， 不久成法眼， 無常行如電， 不遇此大幸。 一一觀毛孔， 生者滅者原， 無常行如電， 施心向涅槃。」
是時，彼長老比丘受如是言教，在閑靜之處，思惟此業。所以然族姓子，剃除鬚髮，以信堅固，出家學道者，欲修無上梵行，生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。是時，彼比丘便成阿羅漢。是時，有天是彼比丘舊知識，見彼比丘成阿羅漢已，便往至那伽婆羅所，在虛空中而說此偈：
「以得具足戒， 在彼閑靜處， 得道心無著， 除諸原惡本。」
是時，彼天覆以天華散尊者上，即于空中沒不現。
爾時，彼比丘及天聞尊者那伽婆羅所說，歡喜奉行。
爾時，世尊告諸比丘：「當觀七處之善，又察四法，於此現法之中名為上人。云何，比丘！觀七處之善？於是，比丘！以慈心遍滿一方、二方、三方、四方，四維上下，亦復如是，盡於世間以慈心遍滿其中。悲、喜、護心，空，無相、愿，亦復如是。諸根具足，飲食自量，恒自覺悟。如是，比丘！觀七處。
「云何，比丘！察四處之法？於是，比丘！內自觀身，除去愁憂，身意止，外復觀身身意止；內外觀身身意止。內自觀痛痛意止；外自觀痛痛意止；內外觀痛痛意止。內觀心心意止；外觀心心意止；內外觀心心意止，除去愁憂，無復苦患。內觀法法意止；外觀法法意止，內外觀法法意止。如是，比丘！觀四法之善。
「若復，比丘！如是七處善及察四法，於此現法中為上人。是故，比丘！當求方便，辦七處之善及觀四法。如是，比丘！當作是學。」
一時，佛在釋翅迦毗羅越城尼拘屢園，與大比丘眾五百人俱。
是時，眾多比丘往至世尊所，頭面禮足，在一面坐。爾時，眾多比丘白世尊言：「我等欲詣北方游化。」
世尊告曰：「宜知是時。」世尊復告比丘曰：「汝等為辭舍利弗比丘乎？」
爾時，世尊告諸比丘：「汝等往辭舍利弗比丘。所以然者，舍利弗比丘恒與諸梵行人教誡其法，說法無厭足。」
爾時，世尊與諸比丘說微妙之法，諸比丘聞法已，即從座起，禮世尊足，繞佛三匝，便退而去。
爾時，舍利弗在釋翅神寺中游。爾時，眾多比丘往至舍利弗所，共相問訊，在一面坐
現代漢語譯本：『不要想太多憂慮，不久就能成就法眼，無常的執行像閃電一樣迅速，不遇到這樣的巨大幸運。一一觀察每個毛孔，生起和滅去的根源，無常的執行像閃電一樣迅速，將心導向涅槃。』 現代漢語譯本：當時，那位長老比丘接受了這樣的教誨，在安靜的地方，思考這些道理。所以那些出身高貴的子弟，剃除鬚髮，以堅定的信仰，出家學道，想要修習無上的清凈行為，生死已經終結，清凈的行為已經建立，所應該做的已經完成，不再受輪迴，如實地知道這些。當時，那位比丘就成了阿羅漢。當時，有一位天人是那位比丘以前認識的，看到那位比丘成了阿羅漢，就來到那伽婆羅那裡，在空中說了這首偈： 現代漢語譯本：『因為得到了具足戒，在那安靜的地方，得道後心中沒有執著，除去了所有罪惡的根源。』 現代漢語譯本：當時，那位天人又把天花散在尊者身上，隨即在空中消失不見。 現代漢語譯本：那時，那位比丘和天人聽了尊者那伽婆羅所說的話，歡喜地奉行。 現代漢語譯本：那時，世尊告訴眾比丘：『應當觀察七處善，又考察四法，在當下的修行中稱為上人。比丘們，如何觀察七處善呢？』於是，比丘們，以慈悲心遍滿一方、二方、三方、四方，四維上下，也像這樣，遍滿整個世界，以慈悲心充滿其中。悲心、喜心、護心，空，無相、愿，也像這樣。諸根具足，飲食適量，經常保持覺悟。這樣，比丘們，觀察七處。 現代漢語譯本：『比丘們，如何考察四處之法呢？』於是，比丘們，內心觀察自己的身體，除去憂愁，身體的意念止息；向外觀察身體，身體的意念止息；內外觀察身體，身體的意念止息。內心觀察感受，感受的意念止息；向外觀察感受，感受的意念止息；內外觀察感受，感受的意念止息。內心觀察心，心的意念止息；向外觀察心，心的意念止息；內外觀察心，心的意念止息，除去憂愁，不再有痛苦。內心觀察法，法的意念止息；向外觀察法，法的意念止息；內外觀察法，法的意念止息。這樣，比丘們，觀察四法之善。 現代漢語譯本：『如果，比丘們，像這樣七處善和考察四法，在當下的修行中就是上人。所以，比丘們，應當尋求方便，成就七處善和觀察四法。這樣，比丘們，應當這樣學習。』 現代漢語譯本：一時，佛陀在釋迦迦毗羅衛城的尼拘屢園，與五百位大比丘在一起。 現代漢語譯本：當時，許多比丘來到世尊那裡，頂禮佛足，在一旁坐下。當時，許多比丘對世尊說：『我們想去北方游化。』 現代漢語譯本：世尊說：『應該知道時機。』世尊又告訴比丘們：『你們向舍利弗比丘告辭了嗎？』 現代漢語譯本：當時，世尊告訴眾比丘：『你們去向舍利弗比丘告辭。之所以這樣，是因為舍利弗比丘經常教導梵行者佛法，說法沒有厭倦。』 現代漢語譯本：當時，世尊為眾比丘說了微妙的佛法，比丘們聽了佛法后，就從座位上站起來，頂禮佛足，繞佛三圈，然後退下離去。 現代漢語譯本：當時，舍利弗在釋迦神寺中游化。當時，許多比丘來到舍利弗那裡，互相問候，在一旁坐下。 English version: 'Do not think too much and worry, soon you will achieve the Dharma eye. Impermanence moves like lightning, and you may not encounter such great fortune. Observe each pore, the origin of arising and ceasing. Impermanence moves like lightning, direct your mind towards Nirvana.' English version: At that time, that elder bhikkhu received such teachings, and in a quiet place, contemplated these principles. Therefore, those sons of noble families, having shaved their heads and beards, with firm faith, left home to study the Way, desiring to cultivate the supreme pure conduct. Birth and death had ended, pure conduct had been established, what should be done had been completed, and they would no longer be reborn, knowing this as it is. At that time, that bhikkhu became an Arhat. At that time, a deva who was an old acquaintance of that bhikkhu, seeing that bhikkhu had become an Arhat, went to Nagapala, and in the sky spoke this verse: English version: 'Having obtained the complete precepts, in that quiet place, having attained the Way, the mind is without attachment, removing all the roots of evil.' English version: At that time, that deva scattered celestial flowers on the venerable one, and then disappeared into the sky. English version: At that time, that bhikkhu and the deva, having heard what the venerable Nagapala had said, joyfully practiced it. English version: At that time, the World Honored One told the bhikkhus: 'You should observe the seven places of goodness, and also examine the four dharmas, in this present practice, you are called an upper person. Bhikkhus, how do you observe the seven places of goodness?' Then, bhikkhus, with a loving heart, fill one direction, two directions, three directions, four directions, the four intermediate directions, above and below, and also like this, fill the entire world, filling it with a loving heart. Compassion, joy, protective mind, emptiness, signlessness, and aspiration, are also like this. The faculties are complete, eating in moderation, and always maintaining awareness. Thus, bhikkhus, observe the seven places. English version: 'Bhikkhus, how do you examine the four dharmas?' Then, bhikkhus, internally observe your own body, remove sorrow, the mind's intention towards the body ceases; externally observe the body, the mind's intention towards the body ceases; internally and externally observe the body, the mind's intention towards the body ceases. Internally observe feelings, the mind's intention towards feelings ceases; externally observe feelings, the mind's intention towards feelings ceases; internally and externally observe feelings, the mind's intention towards feelings ceases. Internally observe the mind, the mind's intention towards the mind ceases; externally observe the mind, the mind's intention towards the mind ceases; internally and externally observe the mind, the mind's intention towards the mind ceases, removing sorrow, and no longer having suffering. Internally observe dharmas, the mind's intention towards dharmas ceases; externally observe dharmas, the mind's intention towards dharmas ceases; internally and externally observe dharmas, the mind's intention towards dharmas ceases. Thus, bhikkhus, observe the goodness of the four dharmas.' English version: 'If, bhikkhus, like this, the seven places of goodness and the examination of the four dharmas, in this present practice, you are an upper person. Therefore, bhikkhus, you should seek means to accomplish the seven places of goodness and observe the four dharmas. Thus, bhikkhus, you should learn in this way.' English version: At one time, the Buddha was in the Nigrodha Park in Kapilavastu, with a great assembly of five hundred bhikkhus. English version: At that time, many bhikkhus went to the World Honored One, bowed at his feet, and sat to one side. At that time, many bhikkhus said to the World Honored One: 'We wish to travel and teach in the north.' English version: The World Honored One said: 'You should know the right time.' The World Honored One also told the bhikkhus: 'Have you bid farewell to the bhikkhu Sariputra?' English version: At that time, the World Honored One told the bhikkhus: 'You should go and bid farewell to the bhikkhu Sariputra. The reason for this is that the bhikkhu Sariputra often teaches the Dharma to those who practice the pure life, and he is never tired of teaching the Dharma.' English version: At that time, the World Honored One spoke the subtle Dharma to the bhikkhus. After the bhikkhus heard the Dharma, they rose from their seats, bowed at the Buddha's feet, circumambulated the Buddha three times, and then departed. English version: At that time, Sariputra was traveling in the Sakya Temple. At that time, many bhikkhus went to Sariputra, greeted each other, and sat to one side.
'Do not think too much and worry, soon you will achieve the Dharma eye. Impermanence moves like lightning, and you may not encounter such great fortune. Observe each pore, the origin of arising and ceasing. Impermanence moves like lightning, direct your mind towards Nirvana.' At that time, that elder bhikkhu received such teachings, and in a quiet place, contemplated these principles. Therefore, those sons of noble families, having shaved their heads and beards, with firm faith, left home to study the Way, desiring to cultivate the supreme pure conduct. Birth and death had ended, pure conduct had been established, what should be done had been completed, and they would no longer be reborn, knowing this as it is. At that time, that bhikkhu became an Arhat. At that time, a deva who was an old acquaintance of that bhikkhu, seeing that bhikkhu had become an Arhat, went to Nagapala, and in the sky spoke this verse: 'Having obtained the complete precepts, in that quiet place, having attained the Way, the mind is without attachment, removing all the roots of evil.' At that time, that deva scattered celestial flowers on the venerable one, and then disappeared into the sky. At that time, that bhikkhu and the deva, having heard what the venerable Nagapala had said, joyfully practiced it. At that time, the World Honored One told the bhikkhus: 'You should observe the seven places of goodness, and also examine the four dharmas, in this present practice, you are called an upper person. Bhikkhus, how do you observe the seven places of goodness?' Then, bhikkhus, with a loving heart, fill one direction, two directions, three directions, four directions, the four intermediate directions, above and below, and also like this, fill the entire world, filling it with a loving heart. Compassion, joy, protective mind, emptiness, signlessness, and aspiration, are also like this. The faculties are complete, eating in moderation, and always maintaining awareness. Thus, bhikkhus, observe the seven places. 'Bhikkhus, how do you examine the four dharmas?' Then, bhikkhus, internally observe your own body, remove sorrow, the mind's intention towards the body ceases; externally observe the body, the mind's intention towards the body ceases; internally and externally observe the body, the mind's intention towards the body ceases. Internally observe feelings, the mind's intention towards feelings ceases; externally observe feelings, the mind's intention towards feelings ceases; internally and externally observe feelings, the mind's intention towards feelings ceases. Internally observe the mind, the mind's intention towards the mind ceases; externally observe the mind, the mind's intention towards the mind ceases; internally and externally observe the mind, the mind's intention towards the mind ceases, removing sorrow, and no longer having suffering. Internally observe dharmas, the mind's intention towards dharmas ceases; externally observe dharmas, the mind's intention towards dharmas ceases; internally and externally observe dharmas, the mind's intention towards dharmas ceases. Thus, bhikkhus, observe the goodness of the four dharmas.' 'If, bhikkhus, like this, the seven places of goodness and the examination of the four dharmas, in this present practice, you are an upper person. Therefore, bhikkhus, you should seek means to accomplish the seven places of goodness and observe the four dharmas. Thus, bhikkhus, you should learn in this way.' At one time, the Buddha was in the Nigrodha Park in Kapilavastu, with a great assembly of five hundred bhikkhus. At that time, many bhikkhus went to the World Honored One, bowed at his feet, and sat to one side. At that time, many bhikkhus said to the World Honored One: 'We wish to travel and teach in the north.' The World Honored One said: 'You should know the right time.' The World Honored One also told the bhikkhus: 'Have you bid farewell to the bhikkhu Sariputra?' At that time, the World Honored One told the bhikkhus: 'You should go and bid farewell to the bhikkhu Sariputra. The reason for this is that the bhikkhu Sariputra often teaches the Dharma to those who practice the pure life, and he is never tired of teaching the Dharma.' At that time, the World Honored One spoke the subtle Dharma to the bhikkhus. After the bhikkhus heard the Dharma, they rose from their seats, bowed at the Buddha's feet, circumambulated the Buddha three times, and then departed. At that time, Sariputra was traveling in the Sakya Temple. At that time, many bhikkhus went to Sariputra, greeted each other, and sat to one side.
。是時，眾多比丘白舍利弗言：「我等欲詣北方人間游化，今以辭世尊。」
舍利弗言：「卿等當知，北方人民、沙門、婆羅門皆悉聰明，智慧難及，復有人民喜來相試。若當來問卿：『諸賢師，作何等論？』設當作是問者，欲云何報之？」
諸比丘報曰：「設當有人來問者，我當以此義報之：『色者無常，其無常者即是苦也；苦者無我，無我者空，以空無我、彼空，如是智者之所觀也。痛、想、行、識亦復無常、苦、空、無我，其實空者彼無我、空，如是智者之所學也。此五盛陰皆空、皆寂，因緣合會皆歸於磨滅，不得久住。八種之道，將從有七，我師所說正謂此耳。』若剎利、婆羅門、人民之類，來問我義者，我等當以此義報之。」
是時，舍利弗語眾多比丘曰：「汝等堅持心意，勿為輕舉。」
是時，舍利弗具足與諸比丘說微妙之法，即從座起而去。
是時，眾多比丘去不遠，舍利弗告比丘：「當云何行八種之道及七種之法？」
是時，眾多比丘白舍利弗言：「我等乃從遠來，欲聞其義，唯愿說之。」
舍利弗報曰：「汝等諦聽！諦聽，善思念之，吾今當說。」是時，比丘而受其教。
舍利弗告曰：「若一心念正見者，念覺意不亂也；等治者，念一心一切諸法，法覺意也；等語者，身意精進，精進覺意也；等業者，一切諸法得生，喜覺意也；等命者，知足於賢聖之財，悉舍家財，安其形體，猗覺意也；等方便者，得賢聖四諦，盡除去諸結，定覺意也；等念者，觀四意止，身無牢固，皆空無我，護覺意也；等三昧者，不獲者獲，不度者度，不得證者使得證也。設當有人來問此義：『云何修八種道及七法？』汝等當如是報之。所以然者，八種道及七法，其有比丘修此者，有漏心便得解脫。
「我今重告汝，其有比丘修行思惟八種道及七法者，彼比丘便成二果而無狐疑，得阿羅漢。且舍此事。若不能多，一日之中行此八種道及七法者，其福不可稱計，得阿那含、若阿羅漢。是故，諸賢，當求方便，行此八種道及七法者，于取道無有狐疑。」
爾時，諸比丘聞舍利弗所說，歡喜奉行。
爾時，世尊語迦葉曰：「汝今年已朽邁，無少壯之意，宜可受諸長者衣裳及其飲食
現代漢語譯本：當時，許多比丘對舍利弗說：『我們想去北方人間遊歷教化，現在向世尊告辭。』 舍利弗說：『你們應當知道，北方的人民、沙門、婆羅門都非常聰明，智慧難以企及，而且還有人喜歡來試探。如果他們來問你們：『各位賢師，你們主張什麼理論？』如果他們這樣問，你們打算如何回答？』 比丘們回答說：『如果有人來問，我們應當這樣回答：『色是無常的，無常的就是苦；苦就是無我，無我就是空，以空無我、彼空，這是智者所觀察的。受、想、行、識也都是無常、苦、空、無我，其實空就是無我、空，這是智者所學習的。這五蘊都是空寂的，因緣聚合都會歸於消滅，不能長久存在。八種道，將從有七，我的老師所說的正是這個道理。』如果剎帝利、婆羅門、人民之類來問我們這些道理，我們就應當這樣回答。』 當時，舍利弗對眾多比丘說：『你們要堅持心意，不要輕率行動。』 當時，舍利弗詳細地為比丘們講解了微妙的佛法，然後就從座位上起身離開了。 當時，眾多比丘離開不遠，舍利弗告訴比丘們：『應當如何修行八種道和七種法呢？』 當時，眾多比丘對舍利弗說：『我們從遠方而來，想要聽聞其中的含義，希望您能為我們講解。』 舍利弗回答說：『你們仔細聽！仔細聽，好好思考，我現在就為你們講解。』當時，比丘們接受了他的教誨。 舍利弗說：『如果一心念正見，就是念覺意不亂；等治，就是念一心一切諸法，是法覺意；等語，就是身意精進，是精進覺意；等業，就是一切諸法得生，是喜覺意；等命，就是知足於賢聖的財富，捨棄所有家產，安頓身體，是猗覺意；等方便，就是得到賢聖四諦，徹底去除所有煩惱，是定覺意；等念，就是觀察四念處，身體不牢固，都是空無我，是護覺意；等三昧，就是沒有得到的得到，沒有度化的度化，沒有證悟的使其證悟。如果有人來問這個道理：『如何修行八種道和七種法？』你們應當這樣回答。之所以這樣，是因為有比丘修行這八種道和七種法，有漏的心就能得到解脫。』 『我現在再次告訴你們，如果有比丘修行思惟八種道和七種法，這個比丘就能成就二果而沒有疑惑，得到阿羅漢果。暫且不說這些。如果不能多修，一天之中修行這八種道和七種法，他的福報也是不可估量的，可以得到阿那含果，或者阿羅漢果。所以，各位賢者，應當尋求方便，修行這八種道和七種法，對於證道就不會有疑惑。』 當時，比丘們聽了舍利弗所說，歡喜地奉行。 當時，世尊對迦葉說：『你今年已經衰老，沒有年輕時的精力了，應該接受長者們的衣物和飲食。』
English version: At that time, many monks said to Sariputra, 'We wish to travel and teach in the northern regions, and now we bid farewell to the World Honored One.' Sariputra said, 'You should know that the people, ascetics, and Brahmins in the north are all very intelligent, their wisdom is difficult to match, and some people like to come and test you. If they come and ask you, 'Venerable teachers, what doctrines do you uphold?' If they ask this, how do you intend to answer?' The monks replied, 'If someone comes to ask, we should answer like this: 'Form is impermanent, and what is impermanent is suffering; suffering is without self, and without self is emptiness. With emptiness and no self, that is emptiness, this is what the wise observe. Feeling, perception, mental formations, and consciousness are also impermanent, suffering, empty, and without self. In fact, emptiness is without self, emptiness, this is what the wise learn. These five aggregates are all empty and still, and when conditions come together, they all return to destruction and cannot last long. The eightfold path, which will come from seven, is exactly what my teacher has taught.' If Kshatriyas, Brahmins, or common people come to ask us about these doctrines, we should answer in this way.' At that time, Sariputra said to the many monks, 'You must maintain your resolve and not act rashly.' At that time, Sariputra explained the subtle Dharma in detail to the monks, and then he rose from his seat and left. At that time, the many monks had not gone far when Sariputra told the monks, 'How should one practice the eightfold path and the seven factors?' At that time, the many monks said to Sariputra, 'We have come from afar and wish to hear the meaning of this, we hope you can explain it to us.' Sariputra replied, 'Listen carefully! Listen carefully, and think well, I will now explain it to you.' At that time, the monks accepted his teachings. Sariputra said, 'If one single-mindedly contemplates right view, it is mindfulness of the enlightenment factor without confusion; equal treatment is mindfulness of all dharmas with one mind, it is the dharma enlightenment factor; equal speech is the diligence of body and mind, it is the diligence enlightenment factor; equal action is the arising of all dharmas, it is the joy enlightenment factor; equal livelihood is contentment with the wealth of the noble ones, abandoning all family property, and settling the body, it is the tranquility enlightenment factor; equal means is obtaining the four noble truths, completely removing all afflictions, it is the concentration enlightenment factor; equal mindfulness is observing the four foundations of mindfulness, the body is not solid, all is empty and without self, it is the protective enlightenment factor; equal samadhi is obtaining what has not been obtained, liberating what has not been liberated, and enabling the un-enlightened to become enlightened. If someone comes to ask about this doctrine: 'How does one practice the eightfold path and the seven factors?' You should answer in this way. The reason for this is that if a monk practices these eightfold path and seven factors, the defiled mind can be liberated.' 'I now tell you again, if a monk practices and contemplates the eightfold path and the seven factors, that monk will achieve the second fruit without doubt and attain Arhatship. Let's put that aside. If one cannot practice much, but practices these eightfold path and seven factors in one day, their merit is immeasurable, and they can attain Anagami or Arhatship. Therefore, virtuous ones, you should seek means to practice these eightfold path and seven factors, and you will have no doubt about attaining the path.' At that time, the monks heard what Sariputra said and joyfully practiced it. At that time, the World Honored One said to Kasyapa, 'You are now old and have no youthful vigor, you should accept the clothing and food of the elders.'
。」
大迦葉白佛言：「我不堪任受彼衣食，今此納衣隨時乞食，快樂無比。所以然者，將來當有比丘！形體柔軟，心貪好衣食，便於禪退轉，不復能行苦業，又當作是語：『過去佛時，諸比丘等亦受人請、受人衣食，我等何為不法古時聖人乎？』坐貪著衣食故，便當舍服為白衣，使諸聖賢無復威神，四部之眾漸漸減少；聖眾已減少，如來神寺復當毀壞；如來神寺已毀壞故，經法復當凋落。是時，眾生無復精光，以無精光，壽命遂短。是時，彼眾生命終已，皆墮三惡趣。猶如今日眾生之類，為福多者皆生天上，當來之世為罪多者，盡入地獄。」
世尊告曰：「善哉！善哉！迦葉多所饒益，為世人民作良友福田。迦葉當知，吾般涅槃后千歲余，當有比丘于禪退轉，不復行頭陀之法；亦無乞食、著補納衣，貪受長者請其衣食；亦復不在樹下閑居之處，好喜莊飾房舍，亦不用大小便為藥，但著余藥草，極甘美者；或於其中貪著財貨，吝惜房舍，恒共鬥諍。爾時，檀越施主篤信佛法，好喜惠施，不惜財物。是時，檀越施主命終之後盡生天上，比丘懈怠者，死入地獄中。如是，迦葉！一切諸行皆悉無常，不得久保。
「又迦葉當知，將來之世，當有比丘剃鬚發而習家業，左抱男，右抱女，又執箏簫在街巷乞食。爾時，檀越施主受福無窮，況復今日至誠乞食者。如是，迦葉！一切行無常，不可久停。
「迦葉當知，將來之世，若有沙門比丘當舍八種道及七種之法，如我今日於三阿僧祇劫所集法寶。將來諸比丘以為歌曲，在眾人中乞食以自濟命，然後檀越施主飯彼比丘眾，猶獲其福，況復今日而不得其福乎！
「我今持此法付授迦葉及阿難比丘。所以然者，吾今年老以向八十，然如來不久當取滅度，今持法寶付囑二人，善念誦持，使不斷絕，流佈世間。其有遏絕聖人言教者，便為墮邊際。是故，今日囑累汝經法，無令脫失。」
是時，大迦葉及阿難即從座起，長跪叉手，白世尊言：「以何等故，以此經法付授二人，不囑累餘人乎？又復如來眾中，神通第一不可稱計，然不囑累？」
世尊告迦葉曰：「我于天上、人中，終不見此人，能受持此法寶，如迦葉、阿難之比
現代漢語譯本 大迦葉對佛說：『我不能接受那些供養的衣食，現在我穿這破舊的衲衣，隨時乞食，感到無比快樂。之所以這樣，是因為將來會有比丘，他們身體柔弱，內心貪圖好的衣食，因此在禪定上退步，不能再修行苦行，還會說：『過去佛在世時，那些比丘也接受別人的邀請，接受別人的衣食，我們為什麼不傚法古代的聖人呢？』因為貪戀衣食的緣故，他們就會捨棄僧服，成為在家俗人，使得聖賢不再有威嚴神力，四部弟子逐漸減少；聖眾減少后，如來的寺廟也會被毀壞；如來的寺廟被毀壞后，佛經教法也會衰落。那時，眾生不再有精氣神，因為沒有精氣神，壽命就會縮短。那時，那些眾生壽命終結后，都會墮入三惡道。就像今天的眾生一樣，行善積福多的就升到天上，將來作惡多端的，都會墮入地獄。』 世尊告訴他說：『說得好！說得好！迦葉你為眾生做了很多有益的事情，為世人做了良師益友和福田。迦葉你要知道，我涅槃后一千多年，會有比丘在禪定上退步，不再修行頭陀苦行；也不再乞食、穿補丁的衲衣，貪圖接受長者的邀請和供養的衣食；也不再在樹下安靜地居住，喜歡裝飾華麗的房屋，也不用大小便作為藥物，只用其他極甘美的藥草；或者他們貪戀財物，吝惜房屋，經常互相爭鬥。那時，佈施的施主篤信佛法，喜歡佈施，不吝惜財物。那時，佈施的施主命終之後都升到天上，而那些懈怠的比丘，死後則墮入地獄。就是這樣，迦葉！一切諸行都是無常的，不能長久保持。』 『還有，迦葉你要知道，將來的世上，會有比丘剃了鬚髮卻做著家裡的俗事，左手抱著男孩，右手抱著女孩，還拿著箏簫在街巷乞討。那時，佈施的施主所得到的福報是無窮的，更何況今天那些真心誠意乞食的人呢。就是這樣，迦葉！一切諸行都是無常的，不能長久停留。』 『迦葉你要知道，將來的世上，如果有沙門比丘捨棄八種正道和七種修行方法，就像我今天在三大阿僧祇劫中所積累的法寶。將來的比丘會把佛法當成歌曲，在眾人中乞食來維持生計，然後佈施的施主供養這些比丘，仍然可以獲得福報，更何況今天那些修行的人呢！』 『我現在把這些佛法傳授給迦葉和阿難兩位比丘。之所以這樣，是因為我今年已經老了，快八十歲了，如來不久就要涅槃，現在把法寶囑託給你們二人，要好好唸誦受持，使之不斷絕，流傳於世間。那些斷絕聖人教誨的人，就會墮入邊際。所以，今天囑託你們經法，不要讓它遺失。』 這時，大迦葉和阿難立即從座位上站起來，長跪合掌，對世尊說：『為什麼要把這些經法傳授給我們二人，而不囑託給其他人呢？而且如來您的弟子中，神通第一的人數不勝數，為什麼不囑託給他們呢？』 世尊告訴迦葉說：『我在天上人間，沒有看到有誰能像迦葉和阿難這樣受持這些法寶的。』
English version Mahakasyapa said to the Buddha, 'I am not fit to receive those offered clothes and food. Now, I wear this patched robe and beg for food at any time, and I feel incomparably happy. The reason for this is that in the future there will be monks who are physically weak and greedy for good clothes and food. Therefore, they will regress in meditation and will no longer be able to practice asceticism. They will also say, 『In the past, when the Buddha was in the world, those monks also accepted invitations and received clothes and food from others. Why shouldn't we follow the ancient sages?』 Because of their greed for clothes and food, they will abandon their monastic robes and become lay people, causing the sages to lose their dignity and power. The fourfold assembly will gradually decrease. After the Sangha decreases, the Buddha's temples will also be destroyed. After the Buddha's temples are destroyed, the Buddhist scriptures and teachings will also decline. At that time, sentient beings will no longer have vitality, and because they lack vitality, their lifespans will be shortened. At that time, those sentient beings, after their lives end, will all fall into the three evil realms. Just like today's sentient beings, those who do more good deeds will ascend to heaven, and in the future, those who do more evil deeds will all fall into hell.' The World Honored One told him, 'Well said! Well said! Kasyapa, you have done many beneficial things for sentient beings, and you have been a good teacher, friend, and field of merit for the world. Kasyapa, you should know that more than a thousand years after my Nirvana, there will be monks who regress in meditation and no longer practice asceticism. They will also no longer beg for food or wear patched robes. They will be greedy for accepting invitations and offerings of clothes and food from elders. They will also no longer live quietly under trees. They will like to decorate luxurious houses. They will also not use their urine and feces as medicine, but will only use other extremely sweet herbs. Or they will be greedy for wealth, stingy with their houses, and constantly fight with each other. At that time, the donors who give offerings will have strong faith in the Buddha's teachings, will like to give offerings, and will not be stingy with their wealth. At that time, the donors who give offerings, after their lives end, will all ascend to heaven, while those lazy monks will fall into hell after death. That is how it is, Kasyapa! All phenomena are impermanent and cannot be maintained for long.' 'Also, Kasyapa, you should know that in the future, there will be monks who shave their beards and hair but engage in worldly affairs. They will hold a boy in their left arm and a girl in their right arm, and they will also beg for food in the streets with zithers and flutes. At that time, the donors who give offerings will receive immeasurable blessings, let alone those who sincerely beg for food today. That is how it is, Kasyapa! All phenomena are impermanent and cannot remain for long.' 'Kasyapa, you should know that in the future, if there are monks who abandon the eightfold path and the seven practices, just like the Dharma treasures that I have accumulated in three asamkhya kalpas today. Future monks will treat the Dharma as songs and beg for food among the people to support themselves. Then, the donors who give offerings to these monks will still receive blessings, let alone those who practice today!' 'Now I entrust this Dharma to the two monks, Kasyapa and Ananda. The reason for this is that I am old this year, approaching eighty years old, and the Tathagata will soon enter Nirvana. Now I entrust the Dharma treasure to you two. You must recite and uphold it well, so that it will not be cut off and will spread throughout the world. Those who cut off the teachings of the sages will fall into the extremes. Therefore, today I entrust the scriptures to you, do not let them be lost.' At that time, Mahakasyapa and Ananda immediately rose from their seats, knelt down, and with their palms together, said to the World Honored One, 'Why do you entrust these scriptures to us two and not to others? Moreover, among the Tathagata's disciples, there are countless who are foremost in supernatural powers, why not entrust them to them?' The World Honored One told Kasyapa, 'In heaven and among humans, I have not seen anyone who can uphold these Dharma treasures like Kasyapa and Ananda.'
。然聲聞中亦復不出二人上者，過去諸佛亦復有此二人受持經法，如今迦葉、阿難比丘之比，極為殊妙。所以然者，過去諸佛頭陀行比丘，法存則存，法沒則沒。然我今日迦葉比丘留住在世，彌勒佛出世然後取滅度。由此因緣，今迦葉比丘勝過去時比丘之眾。又阿難比丘云何得勝過去侍者？過去時諸佛侍者，聞他所說，然後乃解。然今日阿難比丘，如來未發語便解，如來不復語是，皆悉知之。由此因緣，阿難比丘勝過去時諸佛侍者。是故，迦葉！阿難！吾今付授汝、囑累汝此法寶，無令缺減。」
爾時，世尊便說偈言：
「一切行無常， 起者必有滅， 無生則無死， 此滅最為樂。」
是時，大迦葉及阿難聞佛所說，歡喜奉行。
增壹阿含經卷第三十六
八難品第四十二之一
爾時，世尊告諸比丘：「凡夫之人不聞不知說法時節。比丘當知，有八不聞時節，人不得修行。云何為八？若如來出現世時，廣演法教，得至涅槃、如來之所行，然此眾生在地獄中，不聞不睹，是謂初一難也。
「若復如來出現世時，廣演法教，然此眾生在畜生中，不聞不睹，是謂第二之難。
「複次，如來出現世時，廣說法教，然此眾生在餓鬼中，不聞不睹，是謂此第三之難也。
「複次，如來出現世時，廣演法教，然此眾生在長壽天上，不聞不睹，是謂第四之難也。
「複次，如來出現世時，廣演法教，然此眾生在邊地生，誹謗賢聖，造諸邪業，是謂第五之難。
「複次，如來出現世時，廣演法教，得至涅槃，然此眾生生於中國，又且六情不完具，亦復不別善惡之法，是謂第六之難也。
「若復如來出現世時，廣演法教，得至涅槃，然此眾生在於中國，雖復六情完具，無所缺漏，然彼眾生心識邪見：無人、無施、亦無受者，亦無善惡之報，無今世、後世，亦無父母，世無沙門、婆羅門等成就得阿羅漢者，自身作證而自遊樂，是謂第七之難也。
「複次，如來不出現世，亦復不說法使至涅槃者，又此眾生生在中國，六情完具，堪任受法，聰明高才，聞法則解，修行正見：便有物、有施、有受者，有善惡之報，有今世、後世，世有沙門、婆羅門等修正見，取證得阿羅漢者，是謂第八之難
現代漢語譯本：然而，在聲聞弟子中，也超不過兩三位。過去的諸佛也有這兩位弟子受持經法，就像現在的迦葉和阿難比丘一樣，非常殊勝奇妙。之所以這樣，是因為過去諸佛的頭陀行比丘，法在則在，法滅則滅。然而我今天的迦葉比丘會留在世間，直到彌勒佛出世后才入滅。因為這個緣故，現在的迦葉比丘勝過過去的比丘大眾。另外，阿難比丘又如何勝過過去的侍者呢？過去諸佛的侍者，聽別人說了之後才能理解。然而今天的阿難比丘，如來還沒開口就理解了，如來不再說的事情，他也都知道。因為這個緣故，阿難比丘勝過過去諸佛的侍者。所以，迦葉！阿難！我今天把這法寶交付給你們，囑託你們，不要讓它有所缺損。 這時，世尊便說了偈語： 『一切行無常，生起必定有滅亡，沒有生就沒有死，這種滅亡是最快樂的。』 當時，大迦葉和阿難聽了佛所說，歡喜地奉行。
現代漢語譯本：那時，世尊告訴眾比丘：『凡夫俗子不瞭解說法的時間和時機。比丘們應當知道，有八種不能聽聞佛法的時間，人們無法修行。哪八種呢？如果如來出現在世間，廣為宣說佛法，可以達到涅槃，這是如來所行的道路，然而這些眾生在地獄中，聽不到也看不到，這是第一種障礙。』 『如果如來出現在世間，廣為宣說佛法，然而這些眾生在畜生道中，聽不到也看不到，這是第二種障礙。』 『再次，如果如來出現在世間，廣為宣說佛法，然而這些眾生在餓鬼道中，聽不到也看不到，這是第三種障礙。』 『再次，如果如來出現在世間，廣為宣說佛法，然而這些眾生在長壽天上，聽不到也看不到，這是第四種障礙。』 『再次，如果如來出現在世間，廣為宣說佛法，然而這些眾生在邊地出生，誹謗賢聖，造作各種邪惡的業，這是第五種障礙。』 『再次，如果如來出現在世間，廣為宣說佛法，可以達到涅槃，然而這些眾生出生在中國，而且六根不健全，也不能分辨善惡之法，這是第六種障礙。』 『如果如來出現在世間，廣為宣說佛法，可以達到涅槃，然而這些眾生在中國，雖然六根健全，沒有缺失，但是這些眾生心懷邪見：認為沒有施與者，沒有接受者，也沒有善惡的報應，沒有今生和來世，也沒有父母，世間沒有沙門、婆羅門等成就阿羅漢的人，他們自己作證而自得其樂，這是第七種障礙。』 『再次，如果如來沒有出現在世間，也沒有說法使人達到涅槃，而這些眾生出生在中國，六根健全，能夠接受佛法，聰明有才華，聽聞佛法就能理解，修行正見：認為有施與者，有接受者，有善惡的報應，有今生和來世，世間有沙門、婆羅門等修正見，證得阿羅漢的人，這是第八種障礙。』
English version: However, among the disciples who are hearers, there are not more than two or three who surpass others. The Buddhas of the past also had these two disciples who upheld the teachings, just like the present bhikkhus Kasyapa and Ananda, who are extremely extraordinary and wonderful. The reason for this is that the ascetic bhikkhus of the past Buddhas, when the Dharma existed, they existed; when the Dharma perished, they perished. However, my present bhikkhu Kasyapa will remain in the world, and only after Maitreya Buddha appears will he enter Nirvana. Because of this reason, the present bhikkhu Kasyapa surpasses the multitude of bhikkhus of the past. Furthermore, how does bhikkhu Ananda surpass the attendants of the past? The attendants of the past Buddhas could only understand after hearing others speak. However, the present bhikkhu Ananda understands before the Tathagata even speaks; he knows everything that the Tathagata does not speak about. Because of this reason, bhikkhu Ananda surpasses the attendants of the past Buddhas. Therefore, Kasyapa! Ananda! Today I entrust and charge you with this Dharma treasure, do not let it be diminished.』 At that time, the World Honored One then spoke in verse: 'All conditioned things are impermanent, what arises must have an end, without birth there is no death, this cessation is the greatest joy.' At that time, Mahakasyapa and Ananda, having heard what the Buddha said, joyfully practiced it.
English version: At that time, the World Honored One told the bhikkhus: 『Ordinary people do not understand the time and occasion for teaching the Dharma. Bhikkhus should know that there are eight times when one cannot hear the Dharma, and people cannot practice. What are the eight? If the Tathagata appears in the world, widely expounding the Dharma, which can lead to Nirvana, the path that the Tathagata walks, yet these beings are in hell, unable to hear or see, this is the first difficulty.』 『If the Tathagata appears in the world, widely expounding the Dharma, yet these beings are in the animal realm, unable to hear or see, this is the second difficulty.』 『Again, if the Tathagata appears in the world, widely expounding the Dharma, yet these beings are in the realm of hungry ghosts, unable to hear or see, this is the third difficulty.』 『Again, if the Tathagata appears in the world, widely expounding the Dharma, yet these beings are in the long-life heavens, unable to hear or see, this is the fourth difficulty.』 『Again, if the Tathagata appears in the world, widely expounding the Dharma, yet these beings are born in borderlands, slandering the virtuous and sages, creating all kinds of evil karma, this is the fifth difficulty.』 『Again, if the Tathagata appears in the world, widely expounding the Dharma, which can lead to Nirvana, yet these beings are born in central lands, and their six senses are not complete, and they cannot distinguish between good and evil, this is the sixth difficulty.』 『If the Tathagata appears in the world, widely expounding the Dharma, which can lead to Nirvana, yet these beings are in central lands, although their six senses are complete, without any deficiency, yet these beings hold wrong views: believing there is no giver, no receiver, no karmic retribution for good or evil, no this life or next life, no parents, and that there are no shramanas or brahmins in the world who have attained Arhatship, they themselves bear witness and enjoy themselves, this is the seventh difficulty.』 『Again, if the Tathagata does not appear in the world, nor does he teach the Dharma that leads to Nirvana, and these beings are born in central lands, with complete six senses, capable of receiving the Dharma, intelligent and talented, able to understand the Dharma upon hearing it, and practice right view: believing there is a giver, a receiver, karmic retribution for good and evil, this life and the next, and that there are shramanas and brahmins in the world who practice right view and attain Arhatship, this is the eighth difficulty.』
。非梵行所修行，是謂，比丘！有此八難，非梵行所修行。
「於是，比丘！有一時節法，梵行人所修行。云何為一？於是，如來出現世時，廣演法教，得至涅槃，然此人生在中國，世智辯聰，觸物皆明，修行正見，亦能分別善惡之法，有今世、後世，世有沙門、婆羅門等修正見，取證得阿羅漢者。是謂梵行人修行一法，得至涅槃。」
「八難非一類， 令人不得道， 如今現在前， 世間不可遇。 亦當學正法， 亦莫失是處， 追憶過去等， 便生地獄中。 於是斷無慾， 思惟于正法， 久存於世間， 而無斷滅時。 永斷生死原， 久存於世間。 以得於人身， 分別正真法， 諸不得果者， 必遊八難處。 今說有八難， 佛法之要行， 一難猶尚劇， 如板浮大海。 雖當離一難， 然可有此理， 設離一四諦， 永離於正道。 是故當專心， 思惟于妙理， 至誠聽正法， 便得無為處。
「是故，比丘！當求方便，遠離八難之處，莫愿其中。如是，諸比丘！當作是學。」
爾時，世尊告諸比丘：「有八大地獄。云何為八？一者還活地獄，二者黑繩地獄，三者等害地獄，四者涕哭地獄，五者大涕哭地獄，六者阿鼻地獄，七者炎地獄，八者大炎地獄。如是，比丘！八大地獄。」
「還活及黑繩， 等害二涕哭， 五逆阿鼻獄， 炎大炎地獄。 此名八地獄， 其中不可處， 皆由惡行本， 十六隔子圍。 然彼鐵獄上， 為火之所燒， 遍一由旬內， 熾火極熱盛。 四城四門戶， 其間甚平整， 又以鐵作城， 鐵板覆其上。
「斯由眾生罪報之緣，令彼眾生受苦無量，肉血消盡，唯有骨存。以何等故，名為還活地獄？復有彼眾生形體挺直，亦不動搖，為苦所逼，不能移轉，形體以無肉血。是時，眾生自相謂言：『眾生還活，還活。』是時，彼眾生便自還活。以此因緣，故名為還活地獄。
「復以何因，名為黑繩地獄？然彼眾生形體筋脈皆化為繩，以鋸鋸身，故名為黑繩地獄。
「復以何因緣，名等害地獄？是時，彼眾生集在一處，而梟其首，尋復還生。由此因緣，名為等害地獄
比丘們！那些不是清凈修行所能達到的，被稱為八難，這些障礙阻礙了清凈的修行。 然而，比丘們！有一種時機，是清凈修行者可以修行的。那是什麼呢？當如來出現在世間，廣泛宣講佛法，使人得以證悟涅槃時，如果有人出生在中國，擁有世俗的智慧和辯才，對事物明察秋毫，能夠修行正見，也能分辨善惡之法，相信有今生和來世，世間有沙門和婆羅門等修行正見，並最終證得阿羅漢果位。這就是清凈修行者修行的一種法門，可以達到涅槃。 八難並非單一類別，它們阻礙人們證悟真理，現在就擺在眼前，世間難以遇到。我們應當學習正法，不要錯過這個機會，如果追憶過去，就會墮入地獄。因此，要斷除慾望，思考正法，這樣才能長久存在於世間，而不會斷滅。要永遠斷絕生死輪迴的根源，才能長久存在於世間。因為得到了人身，能夠分辨真正的佛法，那些沒有證得果位的人，必定會遊走於八難之處。現在所說的八難，是佛法修行的重要障礙，即使只有一難也極其可怕，就像木板漂浮在大海中一樣。即使能夠避開一難，也可能存在這樣的道理，如果遠離了四聖諦，就會永遠偏離正道。所以，應當專心思考微妙的道理，至誠地聽聞正法，就能到達無為的境界。 因此，比丘們！應當尋求方便，遠離八難之處，不要希望身處其中。諸位比丘！應當這樣學習。 那時，世尊告訴諸比丘：『有八大地獄。哪八種呢？第一是還活地獄，第二是黑繩地獄，第三是等害地獄，第四是涕哭地獄，第五是大涕哭地獄，第六是阿鼻地獄，第七是炎地獄，第八是大炎地獄。比丘們！這就是八大地獄。』 還活和黑繩，等害和二涕哭，五逆阿鼻獄，炎和大炎地獄。這被稱為八大地獄，其中無法安身，都是由惡行造成的，被十六個隔子包圍。那些鐵獄之上，被火焰燃燒，在一由旬的範圍內，熾熱的火焰極其旺盛。四面有城墻和四個門，中間非常平坦，又用鐵做成城墻，鐵板覆蓋在上面。 這是由於眾生的罪業所致，使那些眾生遭受無量的痛苦，肉和血都消盡了，只剩下骨頭。為什麼稱為還活地獄呢？因為那些眾生的身體挺直，一動不動，被痛苦所逼迫，無法移動，身體沒有肉和血。這時，眾生互相說道：『眾生還活了，還活了。』這時，那些眾生就自己復活了。因為這個原因，所以稱為還活地獄。 又因為什麼原因，稱為黑繩地獄呢？因為那些眾生的身體筋脈都化為繩索，用鋸子鋸他們的身體，所以稱為黑繩地獄。 又因為什麼原因，稱為等害地獄呢？因為那時，那些眾生聚集在一起，被砍下頭顱，隨即又復活。因為這個原因，所以稱為等害地獄。
Monks! These are the eight difficulties that are not conducive to a pure life, and they hinder the practice of a pure life. However, monks! There is a time when a pure life can be practiced. What is it? When a Tathagata appears in the world, widely expounds the Dharma, enabling people to attain Nirvana, and if someone is born in China, possesses worldly wisdom and eloquence, is insightful about things, able to practice right view, and can distinguish between good and evil, believes in this life and the next, and there are ascetics and Brahmins in the world who practice right view and ultimately attain the state of Arhat. This is one method of practice for a pure life practitioner, which can lead to Nirvana. The eight difficulties are not of a single kind; they hinder people from realizing the truth. They are present now and are difficult to encounter in the world. We should learn the right Dharma and not miss this opportunity. If we dwell on the past, we will fall into hell. Therefore, we must abandon desires and contemplate the right Dharma, so that we can exist in the world for a long time without being destroyed. We must forever sever the root of birth and death, so that we can exist in the world for a long time. Because we have obtained a human body, we can distinguish the true Dharma. Those who have not attained the fruit will surely wander in the eight difficult places. The eight difficulties mentioned now are important obstacles to the practice of the Dharma. Even one difficulty is extremely terrifying, like a plank floating in the vast ocean. Even if one can avoid one difficulty, there may be a reason that if one deviates from the Four Noble Truths, one will forever stray from the right path. Therefore, one should concentrate on contemplating the subtle principles, sincerely listen to the right Dharma, and then one can reach the state of non-action. Therefore, monks! You should seek ways to stay away from the eight difficult places and not wish to be in them. Monks! You should learn in this way. At that time, the World Honored One told the monks: 'There are eight great hells. What are the eight? The first is the Reviving Hell, the second is the Black Rope Hell, the third is the Crushing Hell, the fourth is the Wailing Hell, the fifth is the Great Wailing Hell, the sixth is the Avici Hell, the seventh is the Burning Hell, and the eighth is the Great Burning Hell. Monks! These are the eight great hells.' Reviving and Black Rope, Crushing and the two Wailing Hells, the Five Rebellions Avici Hell, Burning and Great Burning Hell. These are called the eight great hells, where one cannot dwell, all caused by evil deeds, surrounded by sixteen partitions. Above those iron prisons, they are burned by flames, and within a yojana, the blazing flames are extremely intense. There are walls and four gates on four sides, and the middle is very flat, and the walls are made of iron, with iron plates covering them. This is due to the karmic consequences of sentient beings, causing those sentient beings to suffer immeasurable pain, their flesh and blood are exhausted, and only bones remain. Why is it called the Reviving Hell? Because the bodies of those sentient beings are straight and motionless, forced by pain, unable to move, and their bodies have no flesh or blood. At this time, the sentient beings say to each other: 'The sentient beings are revived, revived.' At this time, those sentient beings revive themselves. For this reason, it is called the Reviving Hell. And for what reason is it called the Black Rope Hell? Because the tendons and veins of those sentient beings' bodies are transformed into ropes, and their bodies are sawn with saws, therefore it is called the Black Rope Hell. And for what reason is it called the Crushing Hell? Because at that time, those sentient beings gather in one place, and their heads are cut off, and then they are revived. For this reason, it is called the Crushing Hell.
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「復以何因緣，名為涕哭地獄？然彼眾生善本斷滅，無毛髮遺余在；在彼地獄中，受惱無量，于中稱怨喚呼，聲不斷絕。由此因緣，名為涕哭地獄。
「復以何因緣，名為大涕哭地獄？然彼眾生在地獄中，受無量苦痛，不可稱計；于中喚呼、椎胸、自摑，同聲唱㘁。由此因緣，名為大涕哭地獄。
「復以何因緣，名為阿鼻地獄？然眾生之類殺害父母，壞佛偷婆，斗亂眾僧，習邪倒見，與邪見共相應，一切不可療治。以是之故，名為阿鼻地獄。
「復以何因緣，名為炎地獄？然眾生之類在彼獄中，形體煙出，皆融爛，故名為炎地獄。
「復以何因緣，名為大炎地獄？然彼眾生在此獄中，都不見罪人之遺余，是謂，比丘！由此因緣，名為八大地獄。
「一一地獄有十六隔子，其名優缽地獄、缽頭地獄、拘牟頭地獄、分陀利地獄、未曾有地獄、永無地獄、愚惑地獄、縮聚地獄、刀山地獄、湯火地獄、火山地獄、灰河地獄、荊棘地獄、沸屎地獄、劍樹地獄、熱鐵丸地獄。如是比十六隔子不可稱量，使彼眾生，生地獄中。
「彼或有眾生毀正見者，誹謗正法而遠離之，命終之後皆生還活地獄中。諸有眾生好喜殺生，便生黑繩地獄中。其有眾生屠殺牛、羊及種種類，命終之後生等害地獄中。其有眾生不與取，竊他物者，便生涕哭地獄中。其有眾生常喜淫泆，有復妄語，命終之後生大涕哭地獄中。其有眾生殺害父母，破壞神寺，斗亂聖眾，誹謗聖人，習倒邪見，命終之後生阿鼻地獄中。其有眾生，此間聞語，復傳來至彼，設彼間聞，復傳來至此，求人方便，彼人命終之後生炎地獄中。其有眾生斗亂彼此，貪著他物，興起慳疾，意懷猶豫，命終之後生大炎地獄中。其有眾生造諸雜業，命終之後生十六隔子中。
「是時，獄卒役彼眾生，苦痛難量；或斷手，或斷腳，或斷手腳；或截鼻，或斷耳，或斷耳鼻；或取材木押之，或以草著其腹，或取發懸之，或剝其皮，割其肉，或分為二分，或還縫合之，或取五刖之，或取火側炙之，或融鐵灑之，或五磔之，或長其身，或以利斧而梟其首，尋復還生。要當人中罪畢，然後乃生
現代漢語譯本 『又是什麼因緣，叫做涕哭地獄呢？因為那裡的眾生善根斷絕，連一根毛髮都不剩下；在那地獄中，遭受無量的痛苦，在其中哀號呼喊，聲音不斷絕。因為這個因緣，所以叫做涕哭地獄。 『又是什麼因緣，叫做大涕哭地獄呢？因為那裡的眾生在地獄中，遭受無量無法計算的痛苦；在其中呼喊、捶胸、自己摑打，同聲哀嚎。因為這個因緣，所以叫做大涕哭地獄。 『又是什麼因緣，叫做阿鼻地獄呢？因為那裡的眾生殺害父母，破壞佛塔，擾亂僧團，習染邪見，與邪見相應，一切都無法救治。因為這個緣故，所以叫做阿鼻地獄。 『又是什麼因緣，叫做炎地獄呢？因為那裡的眾生在那地獄中，身體冒煙，全都融化腐爛，所以叫做炎地獄。 『又是什麼因緣，叫做大炎地獄呢？因為那裡的眾生在這個地獄中，完全看不到罪人的遺骸，這就是，比丘們！因為這個因緣，所以叫做八大地獄。 『每一個地獄都有十六個隔間，它們的名字是優缽地獄、缽頭地獄、拘牟頭地獄、分陀利地獄、未曾有地獄、永無地獄、愚惑地獄、縮聚地獄、刀山地獄、湯火地獄、火山地獄、灰河地獄、荊棘地獄、沸屎地獄、劍樹地獄、熱鐵丸地獄。像這樣十六個隔間無法計量，使那些眾生，生在地獄中。 『他們之中，有的眾生毀壞正見，誹謗正法而遠離它，死後都生在還活地獄中。那些喜歡殺生的眾生，便生在黑繩地獄中。那些屠殺牛羊及各種動物的眾生，死後生在等害地獄中。那些不給予就拿取，偷盜他人財物的眾生，便生在涕哭地獄中。那些常常喜歡淫亂，又說妄語的眾生，死後生在大涕哭地獄中。那些殺害父母，破壞神寺，擾亂僧團，誹謗聖人，習染邪見的眾生，死後生在阿鼻地獄中。那些眾生，在這裡聽到話，又傳到那裡，在那裡聽到話，又傳到這裡，尋找機會陷害他人，那些人死後生在炎地獄中。那些眾生挑撥離間，貪戀他人財物，產生慳吝嫉妒，心懷猶豫，死後生在大炎地獄中。那些眾生造作各種雜業，死後生在十六個隔間中。 『這時，獄卒役使那些眾生，痛苦難以衡量；有的被砍斷手，有的被砍斷腳，有的被砍斷手腳；有的被割掉鼻子，有的被割掉耳朵，有的被割掉耳鼻；有的被用木頭夾住，有的被用草蓋住腹部，有的被用頭髮懸掛，有的被剝皮，割肉，有的被分成兩半，有的又被縫合起來，有的被取走五肢，有的被用火烤，有的被澆上熔化的鐵水，有的被五馬分屍，有的身體被拉長，有的被用利斧砍頭，隨即又復活。一定要等人在人間的罪業結束，然後才能投生。
English version 『For what reason is it called the Weeping Hell? It is because the good roots of those beings are completely destroyed, not even a single hair remains; in that hell, they suffer immeasurable pain, and within it, they cry out and wail incessantly. For this reason, it is called the Weeping Hell.』 『For what reason is it called the Great Weeping Hell? It is because those beings in that hell suffer immeasurable and uncountable pain; within it, they cry out, beat their chests, and slap themselves, wailing in unison. For this reason, it is called the Great Weeping Hell.』 『For what reason is it called the Avici Hell? It is because those beings kill their parents, destroy stupas, disrupt the Sangha, practice wrong views, and are in accordance with wrong views, and are completely incurable. For this reason, it is called the Avici Hell.』 『For what reason is it called the Flame Hell? It is because those beings in that hell have smoke coming from their bodies, and they are all melted and rotten, so it is called the Flame Hell.』 『For what reason is it called the Great Flame Hell? It is because those beings in this hell do not see any remains of the sinners, this is, monks! For this reason, it is called the Eight Great Hells.』 『Each hell has sixteen compartments, and their names are the Utpala Hell, the Padma Hell, the Kumuda Hell, the Pundarika Hell, the Unprecedented Hell, the Eternal Hell, the Foolish Hell, the Shrinking Hell, the Knife Mountain Hell, the Boiling Cauldron Hell, the Volcano Hell, the Ash River Hell, the Thorn Hell, the Boiling Excrement Hell, the Sword Tree Hell, and the Hot Iron Ball Hell. These sixteen compartments are immeasurable, causing those beings to be born in hell.』 『Among them, some beings destroy right views, slander the right Dharma and distance themselves from it, and after death, they are all born in the Reviving Hell. Those beings who like to kill are born in the Black Rope Hell. Those beings who slaughter cattle, sheep, and various kinds of animals are born in the Equal Harm Hell after death. Those beings who take what is not given, stealing the property of others, are born in the Weeping Hell. Those beings who often like to be promiscuous and also tell lies are born in the Great Weeping Hell after death. Those beings who kill their parents, destroy temples, disrupt the Sangha, slander the saints, and practice wrong views are born in the Avici Hell after death. Those beings who hear words here and then transmit them there, and hear words there and then transmit them here, seeking opportunities to harm others, those people are born in the Flame Hell after death. Those beings who sow discord, are greedy for the property of others, give rise to stinginess and jealousy, and harbor doubts, are born in the Great Flame Hell after death. Those beings who create various mixed karmas are born in the sixteen compartments after death.』 『At this time, the hell guards employ those beings, and their suffering is immeasurable; some have their hands cut off, some have their feet cut off, and some have their hands and feet cut off; some have their noses cut off, some have their ears cut off, and some have their ears and noses cut off; some are clamped with wood, some have grass placed on their abdomen, some are suspended by their hair, some have their skin peeled off, their flesh cut off, some are divided into two halves, some are sewn back together, some have their five limbs removed, some are roasted with fire, some are sprinkled with molten iron, some are torn apart, some have their bodies stretched, and some have their heads chopped off with sharp axes, and then they are revived. They must wait until their sins in the human realm are exhausted before they can be reborn.』
。是時，獄卒取彼眾生，大椎碎其形體，或取脊脈剝之，復驅逐使上劍樹，復驅使使下；是時，有鐵嘴烏尋復食之，復取五系之，不得動轉，尋復舉著大鑊湯中，加以鐵叉而害其身，風吹其身，復還生如故。是時，獄卒復使眾生上刀山、火山不令停住，其中受苦不可稱計，要當人中所作罪畢，然後乃出。
「是時，罪人不堪受此苦痛，復求入熱灰地獄中受苦無量，復從中出，入逆刺地獄，其中風吹痛不可計，復從中出，入熱屎地獄中。是時，熱屎地獄中有濡細蟲，啖彼骨肉。是時，眾生不堪受苦痛，復移至劍樹地獄，傷壞形體，痛不可忍。
「是時，獄卒語彼眾生曰：『汝等為從何來？』是時罪人報曰：『我曹亦復不知為從何來？』又問：『為從何去？』報曰：『亦復不知當何所至？』又問：『今欲求何等？』報曰：『吾等極患飢渴。』是時，獄卒以熱鐵丸著彼罪人口中，燒爛身體，痛不可堪，要當畢其罪本，然後乃命終。是時，罪人復還歷經爾許地獄，于中受苦數千萬歲，然後乃出。
「比丘當知，閻羅王便作是念：『諸有眾生身、口、意行惡，盡當受如是之罪；諸有眾生身、口、意行善者，如是之比皆當生光音天。』」
「愚者常歡喜， 如彼光音天， 智者常懷懼， 猶如處地獄。
「是時比丘，聞閻羅王作是教令：『我今何日當滅昔所作罪，於此命終得受人形，生中國之中，與善知識共會，父母篤信佛法，于如來眾中得出家學道，于現法中得盡有漏成無漏。我今重苦汝，勤加用意，去離八難處，得生中國，與善知識相遇，得修梵行，所愿成果不失本誓。』是故，比丘！若善男子、善女人慾離八大地獄及十六隔子者，當求方便，修八正道。如是，比丘！當作是學。」
一時，佛在毗舍離㮈祇園中，與大比丘眾五百人俱。漸漸覆在人中游化。
是時，世尊還顧觀毗舍離城，尋時便說此偈：
「今觀毗舍離， 更后不復睹， 亦復更不入， 於是當別去。」
是時，毗舍離城中人民，聞說此偈，普懷愁憂，從世尊后，各各墮淚，自相謂曰：「如來滅度將在不久，世間當失光明。」
世尊告曰：「止！止！諸人勿懷愁憂，應壞之物慾使不壞者，終無此理。吾先以有四事之教，由此得作證，亦復以四部之眾，說此四事之教
現代漢語譯本：當時，獄卒抓起那些受苦的眾生，用大錘擊碎他們的身體，或者剝下他們的脊髓，然後又驅趕他們爬上劍樹，再驅趕他們下來；這時，有鐵嘴烏鴉來回啄食他們，又用五種刑具捆綁他們，使他們動彈不得，接著又把他們扔進大鍋沸湯中，用鐵叉傷害他們的身體，風一吹，他們的身體又恢復如初。當時，獄卒又驅趕眾生登上刀山、火山，不讓他們停歇，他們在其中所受的痛苦無法計算，一定要等到他們在人間所犯的罪業結束，然後才能出來。 當時，罪人無法忍受這種痛苦，又請求進入熱灰地獄中遭受無量的痛苦，又從那裡出來，進入逆刺地獄，其中風吹的痛苦無法計算，又從那裡出來，進入熱屎地獄中。當時，熱屎地獄中有細小的蟲子，啃食他們的骨肉。當時，眾生無法忍受痛苦，又被轉移到劍樹地獄，身體被傷害破壞，痛苦難以忍受。 當時，獄卒對那些眾生說：『你們是從哪裡來的？』當時，罪人回答說：『我們也不知道是從哪裡來的？』又問：『要到哪裡去？』回答說：『也不知道要到哪裡去？』又問：『現在想要什麼？』回答說：『我們非常飢渴。』當時，獄卒把熱鐵丸塞進那些罪人的口中，燒爛他們的身體，痛苦不堪，一定要等到他們罪業結束，然後才能死去。當時，罪人又再次經歷那些地獄，在其中遭受數千萬年的痛苦，然後才能出來。 比丘們應當知道，閻羅王便這樣想：『凡是眾生身、口、意行惡的，都應當遭受這樣的罪報；凡是眾生身、口、意行善的，像他們這樣的人都應當往生到光音天。』 愚笨的人常常歡喜，如同光音天一樣， 聰明的人常常懷有恐懼，如同身處地獄一樣。 當時，比丘們，聽到閻羅王這樣教導：『我什麼時候才能消滅過去所造的罪業，在此命終后能夠得到人身，出生在中心地區，與善知識相遇，父母篤信佛法，在如來僧團中出家學道，在現世中能夠斷盡煩惱，成就無漏。我今天再次懇求你們，勤加用心，遠離八難之處，能夠出生在中心地區，與善知識相遇，能夠修行梵行，所愿成就，不失本來的誓願。』所以，比丘們！如果善男子、善女人想要遠離八大地獄和十六小地獄，應當尋求方便，修習八正道。如此，比丘們！應當這樣學習。 一時，佛陀在毗舍離的㮈祇園中，與五百位大比丘在一起。漸漸地又在人間游化。 當時，世尊回頭觀看毗舍離城，隨即說了這首偈語： 『現在觀看毗舍離，以後再也看不到了， 也再也不會進入這裡，將要在此分別離去。』 當時，毗舍離城中的人民，聽到這首偈語，都感到憂愁，跟在世尊身後，各自流淚，互相說道：『如來將要涅槃了，世間將要失去光明。』 世尊說道：『停止！停止！各位不要憂愁，應該壞滅的事物想要不壞滅，終究沒有這樣的道理。我先前已經用四事之教，由此得以作證，也用四部之眾，宣說這四事之教。』
English version: At that time, the prison guards seized those suffering beings, crushed their bodies with large mallets, or peeled off their spinal cords, and then drove them to climb up sword trees, and then drove them down; at this time, iron-beaked crows came back and forth to peck at them, and then bound them with five kinds of instruments, making them unable to move, and then threw them into a large pot of boiling soup, harming their bodies with iron forks, and when the wind blew, their bodies were restored as before. At that time, the prison guards also drove the beings to climb up knife mountains and fire mountains, not allowing them to stop, and the suffering they endured within was immeasurable, and they had to wait until the sins they had committed in the human world were finished before they could come out. At that time, the sinners could not bear this pain, and again requested to enter the hot ash hell to suffer immeasurable pain, and then came out of it, and entered the hell of reverse thorns, where the pain of the wind blowing was immeasurable, and then came out of it, and entered the hell of hot excrement. At that time, in the hot excrement hell, there were tiny worms that ate their flesh and bones. At that time, the beings could not bear the pain, and were transferred to the sword tree hell, where their bodies were damaged and destroyed, and the pain was unbearable. At that time, the prison guards said to those beings: 'Where did you come from?' At that time, the sinners replied: 'We also do not know where we came from?' They asked again: 'Where are you going?' They replied: 'We also do not know where we are going?' They asked again: 'What do you want now?' They replied: 'We are extremely hungry and thirsty.' At that time, the prison guards put hot iron balls into the mouths of those sinners, burning their bodies, and the pain was unbearable, and they had to wait until their sins were finished before they could die. At that time, the sinners again went through those hells, suffering for tens of millions of years, and then they could come out. Monks, you should know that King Yama then thought: 'All beings who commit evil deeds with their body, mouth, and mind should suffer such retribution; all beings who commit good deeds with their body, mouth, and mind, like them, should be reborn in the Heaven of Light and Sound.' The foolish often rejoice, like the Heaven of Light and Sound, The wise often harbor fear, like being in hell. At that time, the monks, hearing King Yama's teaching: 'When will I be able to eliminate the sins I have committed in the past, and after this life, be able to obtain a human body, be born in the central region, meet good teachers, have parents who believe in the Buddha's teachings, leave home to study the Way in the Sangha of the Tathagata, and in this life be able to end all defilements and achieve the unconditioned. Today I again implore you, diligently apply your minds, stay away from the eight difficult places, be able to be born in the central region, meet good teachers, be able to cultivate pure conduct, and fulfill your wishes without losing your original vows.' Therefore, monks! If good men and good women want to stay away from the eight great hells and the sixteen small hells, they should seek ways to cultivate the Eightfold Path. Thus, monks! You should learn in this way. At one time, the Buddha was in the 㮈祇 Garden in Vaishali, together with five hundred great monks. Gradually, he traveled and taught among the people. At that time, the World Honored One looked back at the city of Vaishali, and immediately spoke this verse: 'Now I look at Vaishali, I will not see it again later, Nor will I enter here again, I will depart from here.' At that time, the people in the city of Vaishali, hearing this verse, all felt sorrow, followed behind the World Honored One, each shedding tears, and said to each other: 'The Tathagata is about to enter Nirvana, and the world will lose its light.' The World Honored One said: 'Stop! Stop! Do not be sorrowful, those things that should be destroyed, if you want them not to be destroyed, there is no such reason. I have previously used the teachings of the four matters, by which I was able to attain enlightenment, and also used the four assemblies to explain these teachings of the four matters.'
。云何為四？一切行無常，是謂一法；一切行苦，是謂二法，一切行無我，是謂三法；涅槃為滅盡，是謂第四法之本。如是不久，如來當取滅度。汝等當知，四法之本，普與一切眾生而說其義。」
爾時，世尊欲使毗舍離城人民還歸，即化作大坑，如來將諸比丘眾在彼岸，國土人民而在此岸。是時，世尊即擲己缽在虛空中與彼人民，又告之曰：「汝等，好供養此缽，亦當供養高才法師，長夜之中獲福無量。」是時，世尊與彼缽已，即時詣拘尸那竭國。
是時，拘尸那竭國人民五百餘力士集在一處，各作此論：「我同共造奇特之事，使後命終之時，名稱遠布，子孫共傳：『昔日拘尸那竭力士勢叵及。』」斯須，復作是念：「當造立何功德？爾時，去拘尸那竭國不遠有大方石，長百二十步，廣六十步。我等當共豎之。」盡其筋力，欲得豎立，而不克獲，亦不動搖，何況能舉乎？是時，世尊便往至彼所，而告之曰：「諸童子，欲何所施為？」
時，諸童子白佛言：「我向者各作此論，欲移此石，使世世稱傳其名。施功已來，乃經七日，然不能令此石移轉。」
佛告諸童子：「卿等欲使如來豎此石乎？」
童子報言：「今正是時，唯愿世尊當安此石。」
是時，世尊以右手摩抆此石，舉著左手中，擲著虛空中。是時，彼石乃至梵天上。
是時，拘尸那竭力士不見此石，而白世尊曰：「此石今何所至？我等今日咸共不見。」
世尊告曰：「此石今乃至梵天上。」
童子白佛言：「此石何時當來閻浮利地上。」
世尊告曰：「我今當引譬喻，智者以譬喻自解。設復有人往梵天上，取此石投閻浮地者，十二年乃到；然今如來威神所感，正爾當還。」
如來說此語已，是時彼石尋時還來，虛空之中雨諸天華若干百種。
是時，彼童子五百餘人遙見石來，各各馳散，不安本處。佛告童子：「勿懷恐懼，如來自當知時。」
爾時，世尊舒左手遙接彼石，著右手中而豎之。是時，三千大千剎土六變震動，虛空之中神妙之天，散種種憂缽蓮華。是時，五百童子皆嘆未曾有：「甚奇！甚特！如來威神實不可及，此石今長百二十步，廣六十步，然以一手而安處之
現代漢語譯本：什麼是四法？一切行為都是無常的，這是第一法；一切行為都是痛苦的，這是第二法；一切行為都是無我的，這是第三法；涅槃是滅盡，這是第四法的根本。不久之後，如來將入滅。你們應當知道，這四法的根本，普遍地向一切眾生宣說其意義。 當時，世尊爲了讓毗舍離城的人民返回，就化作一個大坑，如來和眾比丘在彼岸，國土人民在此岸。這時，世尊將自己的缽拋向空中給那些人民，並告訴他們：『你們好好供養這個缽，也應當供養有高才的法師，這樣長夜之中會獲得無量的福報。』當時，世尊把缽給了他們之後，就前往拘尸那竭國。 當時，拘尸那竭國的五百多名力士聚集在一起，各自議論說：『我們一起做一件奇特的事情，使我們死後，名聲遠揚，子孫後代都傳頌：『從前拘尸那竭的力士勢力無人能及。』』過了一會兒，他們又想：『應當建立什麼功德呢？』當時，離拘尸那竭國不遠的地方有一塊大方石，長一百二十步，寬六十步。『我們應當一起把它豎立起來。』他們用盡力氣，想要把它豎立起來，卻不能成功，連動搖都做不到，更何況舉起來呢？這時，世尊來到他們那裡，問他們說：『你們這些年輕人，想要做什麼呢？』 那些年輕人對佛說：『我們剛才各自議論，想要移動這塊石頭，使我們的名字世世代代流傳。我們已經努力了七天，但仍然不能讓這塊石頭移動。』 佛對那些年輕人說：『你們想讓如來把這塊石頭豎立起來嗎？』 年輕人回答說：『現在正是時候，只希望世尊能安放這塊石頭。』 這時，世尊用右手撫摸這塊石頭，把它舉到左手中，然後拋向空中。當時，那塊石頭一直飛到梵天之上。 當時，拘尸那竭的力士們看不到這塊石頭，就問世尊說：『這塊石頭現在到哪裡去了？我們今天都看不見了。』 世尊告訴他們說：『這塊石頭現在在梵天之上。』 年輕人問佛說：『這塊石頭什麼時候會回到閻浮提地上呢？』 世尊告訴他們說：『我現在用比喻來說明，智者可以通過比喻自己理解。假設有人去梵天，把這塊石頭投向閻浮提，需要十二年才能到達；但是現在由於如來的威神力，它馬上就會回來。』 如來說完這話，當時那塊石頭立刻就回來了，空中下起了各種各樣的天花。當時，那五百多名年輕人遠遠地看到石頭飛來，都各自跑散，不安於原來的位置。佛告訴那些年輕人說：『不要害怕，如來自然會知道時機。』 當時，世尊伸出左手遙接那塊石頭，把它放在右手中豎立起來。當時，三千大千世界六種震動，空中出現神妙的天人，散落下各種各樣的優缽蓮花。當時，五百名年輕人都讚歎說：『真是太神奇了！太特別了！如來的威神力真是不可思議，這塊石頭長一百二十步，寬六十步，竟然用一隻手就把它安放好了。』
English version: What are the four? All conditioned things are impermanent, this is the first dharma; all conditioned things are suffering, this is the second dharma; all conditioned things are without self, this is the third dharma; Nirvana is the extinction, this is the root of the fourth dharma. Before long, the Tathagata will enter into Parinirvana. You should know that the root of these four dharmas is universally proclaimed to all sentient beings. At that time, the World Honored One, in order to make the people of the city of Vaishali return, transformed a large pit. The Tathagata and the assembly of monks were on the other side, and the people of the country were on this side. At this time, the World Honored One threw his own bowl into the air to those people, and told them: 'You should make offerings to this bowl, and also make offerings to the Dharma masters of great talent, so that you will obtain immeasurable blessings throughout the long night.' At that time, after the World Honored One gave them the bowl, he went to the country of Kushinagar. At that time, more than five hundred strong men of the country of Kushinagar gathered together, each discussing: 'Let us do something extraordinary, so that when we die, our names will be spread far and wide, and our descendants will all say: 'In the past, the strength of the strong men of Kushinagar was unmatched.'' After a while, they thought again: 'What merit should we establish?' At that time, not far from the country of Kushinagar, there was a large square stone, one hundred and twenty steps long and sixty steps wide. 'We should all together erect it.' They exhausted their strength, wanting to erect it, but they could not succeed, they could not even move it, let alone lift it up? At this time, the World Honored One went to where they were, and asked them: 'What do you young men want to do?' Those young men said to the Buddha: 'We were just discussing, wanting to move this stone, so that our names would be passed down through the generations. We have been working for seven days, but we still cannot move this stone.' The Buddha said to those young men: 'Do you want the Tathagata to erect this stone?' The young men replied: 'Now is the right time, we only hope that the World Honored One will place this stone.' At this time, the World Honored One stroked this stone with his right hand, lifted it into his left hand, and then threw it into the air. At that time, that stone flew all the way to the Brahma heaven. At that time, the strong men of Kushinagar could not see this stone, and asked the World Honored One: 'Where has this stone gone now? We cannot see it today.' The World Honored One told them: 'This stone is now in the Brahma heaven.' The young men asked the Buddha: 'When will this stone return to the Jambudvipa earth?' The World Honored One told them: 'I will now use a metaphor to explain, the wise can understand through metaphors. Suppose someone goes to the Brahma heaven and throws this stone to Jambudvipa, it would take twelve years to arrive; but now, due to the power of the Tathagata, it will return immediately.' After the Tathagata said these words, at that time the stone immediately returned, and various kinds of heavenly flowers rained down in the sky. At that time, those more than five hundred young men saw the stone flying from afar, and they all scattered and were not at ease in their original positions. The Buddha told those young men: 'Do not be afraid, the Tathagata will naturally know the time.' At that time, the World Honored One stretched out his left hand to catch the stone from afar, placed it in his right hand, and erected it. At that time, the three thousand great thousand worlds shook in six ways, and wondrous heavenly beings appeared in the sky, scattering various kinds of Utpala flowers. At that time, the five hundred young men all exclaimed that it was unprecedented: 'How amazing! How extraordinary! The power of the Tathagata is truly inconceivable, this stone is one hundred and twenty steps long and sixty steps wide, yet it was placed in position with just one hand.'
。」
是時，五百童子白佛言：「如來以何力移動此石，為神足之力，為用智慧之力安處此石乎？」
佛告童子曰：「吾亦不用神足之力，亦復不用智慧之力，吾今用父母之力安處此石。」
諸童子白佛：「不審如來用父母之力，其事云何？」
世尊告曰：「吾今當與汝引譬，智者以譬喻自解。童子當知，十駱駝之力，不如一凡象力；又復十駱駝及一凡象之力，不如一迦羅勒象力；又復十駱駝及一凡象力並迦羅勒象力，不如一鳩陀延象力也；正使十駱駝、一凡象力，乃至鳩陀延象力，不如一婆摩那象力也；復計此象之力，不如一迦泥留象力也；復計諸象之力，復不如一優缽象力也；復計爾許象之力，復不如一缽頭摩象力也；復計挍爾許象力，復不如一拘牟陀象力也；復取計挍之，復不如一分陀利象力也；復取計挍，復不如一香象之力；復取計挍之，復不如一摩呵那極之力；復計挍之，復不如一那羅延之力；復取計挍之，復不如一轉輪聖王之力；復取計挍之，不如一阿維越致之力；復取計挍之，不如一補處菩薩之力；復取計挍之，復不如一道樹下坐菩薩之力；復取計挍之，復不如一如來父母遺體之力。吾今以父母之力安處此石。」
爾時，五百童子復白世尊言：「如來神足力者，其事云何？」
世尊告曰：「吾昔有弟子名目犍連，神足之中最為第一。爾時，共遊在毗羅若竹園村中。爾時，國土至儉，人民相食，白骨盈路。然出家學士乞求難得，聖眾羸瘦，氣力虛竭；又復村中生民之類，皆懷飢色，無復聊賴。是時，大目犍連來至我所，而白我言：『今此毗羅若極為饑儉，乞求無處，生民困悴，無復生路。我亦躬從如來受此言教：「今此地下有自然地肥，極為香美。」唯愿世尊聽許弟子，反此地肥令在上，使此人民得食啖之，又使聖眾得充氣力。』
「我爾時告目連曰：『諸地中蠕動之蟲，欲安處何所？』目連白言：『當化一手似此地形，又以一手反此地肥，使蠕動之蟲各安其所。』我爾時復告目連曰：『汝當有何心識欲反此地？』目連白言：『我今反此地形，猶如力人反一樹葉而無疑難也。』我爾時復語目連曰：『止！止！目連！不須反此地肥。所以然者，眾生睹此當懷恐怖，衣毛皆豎，諸佛神寺亦當毀壞
現代漢語譯本： 當時，五百個童子對佛說：『如來用什麼力量移動這塊石頭？是神足的力量，還是用智慧的力量安放這塊石頭呢？』 佛告訴童子們說：『我既沒有用神足的力量，也沒有用智慧的力量，我今天是用父母的力量安放這塊石頭。』 童子們問佛：『不知道如來所用的父母之力，是怎麼回事呢？』 世尊說：『我現在給你們打個比方，有智慧的人可以通過比喻自己理解。童子們應當知道，十匹駱駝的力量，不如一頭普通象的力量；十匹駱駝和一頭普通象的力量，又不如一頭迦羅勒象的力量；十匹駱駝、一頭普通象和一頭迦羅勒象的力量，又不如一頭鳩陀延象的力量；即使十匹駱駝、一頭普通象，乃至鳩陀延象的力量，也不如一頭婆摩那象的力量；再計算這象的力量，不如一頭迦泥留象的力量；再計算各種象的力量，又不如一頭優缽象的力量；再計算這麼多象的力量，又不如一頭缽頭摩象的力量；再計算比較這麼多象的力量，又不如一頭拘牟陀象的力量；再取來計算比較，又不如一頭分陀利象的力量；再取來計算比較，又不如一頭香象的力量；再取來計算比較，又不如一頭摩呵那極的力量；再計算比較，又不如一頭那羅延的力量；再取來計算比較，又不如一位轉輪聖王的力量；再取來計算比較，不如一位阿維越致的力量；再取來計算比較，不如一位補處菩薩的力量；再取來計算比較，不如一位在菩提樹下坐的菩薩的力量；再取來計算比較，不如如來父母遺體的力量。我今天是用父母的力量安放這塊石頭。』 當時，五百個童子又問世尊說：『如來的神足力，是怎麼回事呢？』 世尊說：『我以前有個弟子名叫目犍連，在神足方面最為第一。當時，我們一起在毗羅若竹園村中游玩。那時，國家非常貧困，人民互相殘食，白骨堆滿了道路。出家修行的學士乞討食物都很難得到，聖眾都瘦弱不堪，氣力虛竭；而且村中的百姓，都面帶飢色，沒有活路。當時，大目犍連來到我這裡，對我說：『現在這個毗羅若地方非常饑荒，乞討食物無處可得，百姓困苦不堪，沒有活路。我也親自從如來這裡接受過這樣的教誨：「現在這地下有天然的地肥，非常香美。」希望世尊允許弟子，把這地肥翻到上面來，讓這裡的人民可以食用，也讓聖眾能夠補充氣力。』 『我當時告訴目連說：『地裡蠕動的蟲子，要安置在哪裡呢？』目連回答說：『應當變化出一隻手，像這地形一樣，再用一隻手翻起地肥，讓蠕動的蟲子各自安頓好。』我當時又告訴目連說：『你用什麼心識來翻動這地呢？』目連回答說：『我現在翻動這地形，就像力士翻動一片樹葉一樣，沒有絲毫困難。』我當時又對目連說：『停止！停止！目連！不需要翻動這地肥。之所以這樣，是因為眾生看到這種情況會感到恐懼，汗毛都會豎起來，諸佛的寺廟也會被毀壞。』
English version: At that time, five hundred young boys said to the Buddha, 'With what power did the Tathagata move this stone? Was it the power of supernatural abilities, or the power of wisdom that placed this stone?' The Buddha told the boys, 'I used neither the power of supernatural abilities nor the power of wisdom. Today, I placed this stone using the power of my parents.' The boys asked the Buddha, 'We do not understand what the power of the Tathagata's parents is. How does it work?' The World Honored One said, 'I will now give you an analogy. The wise understand through analogies. Boys, you should know that the power of ten camels is not equal to the power of one ordinary elephant; the power of ten camels and one ordinary elephant is not equal to the power of one Kalarala elephant; the power of ten camels, one ordinary elephant, and one Kalarala elephant is not equal to the power of one Kudhayana elephant; even the power of ten camels, one ordinary elephant, and even a Kudhayana elephant is not equal to the power of one Vamana elephant; further calculating the power of this elephant, it is not equal to the power of one Kanirava elephant; further calculating the power of all elephants, it is not equal to the power of one Utpala elephant; further calculating the power of so many elephants, it is not equal to the power of one Paduma elephant; further calculating and comparing the power of so many elephants, it is not equal to the power of one Kumuda elephant; further taking and calculating, it is not equal to the power of one Pundarika elephant; further taking and calculating, it is not equal to the power of one fragrant elephant; further taking and calculating, it is not equal to the power of one Mahana-naga; further calculating, it is not equal to the power of one Narayana; further taking and calculating, it is not equal to the power of one Wheel-Turning Sage King; further taking and calculating, it is not equal to the power of one Avaivartika; further taking and calculating, it is not equal to the power of one Bodhisattva who will attain Buddhahood in the next life; further taking and calculating, it is not equal to the power of one Bodhisattva sitting under the Bodhi tree; further taking and calculating, it is not equal to the power of the remains of the Tathagata's parents. Today, I placed this stone using the power of my parents.' At that time, the five hundred boys again asked the World Honored One, 'What is the Tathagata's power of supernatural abilities?' The World Honored One said, 'I once had a disciple named Maudgalyayana, who was the foremost in supernatural abilities. At that time, we were traveling together in the village of Viroja Bamboo Garden. At that time, the country was extremely impoverished, people were eating each other, and white bones filled the roads. It was difficult for monks to beg for food, the Sangha was weak and emaciated, and their strength was exhausted; moreover, the people in the village were all hungry and had no way to survive. At that time, Mahamudgalyayana came to me and said, 「This place of Viroja is extremely famine-stricken, there is nowhere to beg for food, the people are suffering, and there is no way to survive. I have also personally received this teaching from the Tathagata: 『There is natural earth-fat under this ground, which is extremely fragrant and delicious.』 I hope the World Honored One will allow the disciple to turn this earth-fat upwards, so that the people here can eat it, and the Sangha can replenish their strength.」' 'I then told Maudgalyayana, 「Where will the worms that crawl in the ground be placed?」 Maudgalyayana replied, 「I should transform one hand to resemble this terrain, and then use another hand to turn the earth-fat, so that the crawling worms can each be settled in their place.」 I then told Maudgalyayana, 「With what consciousness do you intend to turn this earth?」 Maudgalyayana replied, 「I now turn this terrain as easily as a strong man turns a leaf, without any difficulty.」 I then said to Maudgalyayana, 「Stop! Stop! Maudgalyayana! There is no need to turn this earth-fat. The reason is that if sentient beings see this, they will be terrified, their hair will stand on end, and the temples of all Buddhas will be destroyed.」'
。』是時，目連前白佛言：『唯愿世尊聽許聖眾詣郁單曰乞食！』
「佛告目連：『此大眾中無神足者，當云何詣彼乞食？』目連白佛言：『其無神足者，我當接詣彼土。』佛告目連：『止！止！目連！何須聖眾詣彼乞食。所以然者，將來之世亦當如是饑儉，乞求難得，人無顏色。爾時，諸長者婆羅門當語比丘言：「汝等何不詣郁單越乞食？昔日釋種弟子有大神足，遇此饑儉，皆共詣郁單曰乞食，而自存濟；今日釋迦弟子無有神足，亦無威神沙門之行。」便輕易比丘，使彼長者居士，普懷憍慢之心，受罪無量。目連當知，以此因緣，諸比丘眾不宜盡往詣彼乞食。』
「諸童子當知，目連神足其德如是。計目連神足之力，遍三千大千剎土，無空缺處，不如世尊神足之力，百倍、千倍、巨億萬倍，不可以譬喻為比。如來神足其德不可量也。」
諸童子白佛言：「如來智慧力者，何者是乎？」
世尊告曰：「我昔亦有弟子名舍利弗，智慧之中最為第一，如大海水縱橫八萬四千由旬，水滿其中；又須彌山高八萬四千由旬，入水亦如是。然閻浮里地，南北二萬一千由旬，東西七千由旬，今取較之，以四大海水為墨，以須彌山為樹皮，現閻浮地草木作筆，復使三千大千剎土人民盡能書，欲寫舍利弗比丘智慧之業，然童子當知，四大海水墨、筆、人之漸漸命終，不能使舍利弗比丘智慧竭盡。如是，童子！我弟子之中智慧第一，不出舍利弗智慧之上。計此舍利弗比丘遍滿三千大千剎土，無空缺處，欲比如來之智慧，百倍、千倍、巨億萬倍，不可以譬喻為比。如來智慧力者，其事如是。」
是時，童子復白佛言：「頗更有力出此力者乎？」
世尊告曰：「亦有此力出諸力之上。何者是？所謂無常力是。今日如來夜半在雙樹間，為無常力所牽，當取滅度。」
爾時，諸童子咸共墮淚：「如來取滅度何其速哉，世喪眼目。」
爾時，君茶羅系頭比丘尼是婆羅陀長者女，此比丘尼便作是念：「吾聞世尊取滅度不久，然日數已盡，今宜可往至世尊所親覲問訊。」是時，彼比丘尼即出毗舍離城，往至世尊所，遙見如來徑將諸比丘眾及五百童子，欲詣雙樹間。
爾時，比丘尼至世尊所，頭面禮足，白世尊言：「我聞世尊取滅度將在不久
當時，目連上前稟告佛陀說：『唯愿世尊允許聖眾前往郁單越乞食！』 佛陀告訴目連：『這大眾中沒有神通的人，將如何前往那裡乞食？』目連稟告佛陀說：『那些沒有神通的人，我將接引他們到那裡。』佛陀告訴目連：『停止！停止！目連！何必讓聖眾前往那裡乞食。原因是，將來的世道也會像這樣饑荒，乞求食物難以得到，人們面色憔悴。那時，那些長者婆羅門會對比丘說：「你們為何不去郁單越乞食？以前釋迦族的弟子有大神足，遇到這種饑荒，都一起去郁單越乞食，從而自救；如今釋迦的弟子沒有神通，也沒有威嚴神聖的沙門之行。」他們會輕視比丘，使得那些長者居士，普遍懷有驕慢之心，遭受無量的罪過。目連應當知道，因為這個緣故，眾比丘不應該都前往那裡乞食。』 『諸位童子應當知道，目連的神通德行就是這樣。計算目連神通的力量，遍佈三千大千世界，沒有空缺之處，也不如世尊神通的力量，百倍、千倍、巨億萬倍，不可以比喻來相比。如來的神通德行是不可估量的。』 諸位童子稟告佛陀說：『如來的智慧力量，又是什麼樣的呢？』 世尊告訴他們說：『我以前也有一個弟子名叫舍利弗，在智慧之中最為第一，如同大海水縱橫八萬四千由旬，水充滿其中；又如須彌山高八萬四千由旬，入水也是如此。然而閻浮里地，南北二萬一千由旬，東西七千由旬，現在拿來比較，用四大海水作為墨汁，用須彌山作為樹皮，用閻浮提的草木作為筆，再讓三千大千世界的人民都能書寫，想要寫下舍利弗比丘智慧的功業，然而童子應當知道，四大海水的墨汁、筆、人的生命漸漸終結，也不能使舍利弗比丘的智慧枯竭。像這樣，童子！我的弟子之中智慧第一，也超不出舍利弗的智慧之上。計算這個舍利弗比丘遍滿三千大千世界，沒有空缺之處，想要比喻如來的智慧，百倍、千倍、巨億萬倍，不可以比喻來相比。如來的智慧力量，就是這樣。』 這時，童子又稟告佛陀說：『難道還有力量超出這種力量的嗎？』 世尊告訴他們說：『也有這種力量超出一切力量之上。那是什麼呢？就是所謂的無常之力。今天如來在夜半時分，在雙樹之間，被無常之力所牽引，將要進入涅槃。』 當時，諸位童子都一起流淚：『如來進入涅槃為何如此之快，世間失去了眼睛。』 當時，君茶羅系頭比丘尼是婆羅陀長者的女兒，這位比丘尼就想：『我聽說世尊進入涅槃不久，然而日子已經不多了，現在應該前往世尊那裡親自問候。』當時，那位比丘尼就離開毗舍離城，前往世尊那裡，遠遠地看見如來帶領著眾比丘和五百童子，想要前往雙樹之間。 當時，比丘尼來到世尊那裡，頭面禮足，稟告世尊說：『我聽說世尊進入涅槃將不久。』
At that time, Maudgalyayana stepped forward and said to the Buddha, 'May the World-Honored One allow the holy assembly to go to Uttarakuru for alms!' The Buddha said to Maudgalyayana, 'There are no beings with supernatural powers in this assembly. How will they go there for alms?' Maudgalyayana replied to the Buddha, 'Those without supernatural powers, I will lead them to that land.' The Buddha said to Maudgalyayana, 'Stop! Stop! Maudgalyayana! Why should the holy assembly go there for alms? The reason is that in the future, there will be such famines, and it will be difficult to obtain food, and people will be pale. At that time, those elders and Brahmins will say to the monks, "Why don't you go to Uttarakuru for alms? In the past, the disciples of the Shakya clan had great supernatural powers, and when they encountered such famines, they all went to Uttarakuru for alms and saved themselves; today, the disciples of Shakyamuni have no supernatural powers, nor do they have the dignified conduct of a Shramana." They will look down on the monks, causing those elders and householders to harbor arrogance and receive immeasurable sins. Maudgalyayana should know that for this reason, the monks should not all go there for alms.' 'You boys should know that Maudgalyayana's supernatural powers are like this. Calculating the power of Maudgalyayana's supernatural powers, it fills the three thousand great thousand worlds, with no empty space, but it is not as powerful as the World-Honored One's supernatural powers, not by a hundred, a thousand, or a hundred million times, and cannot be compared by analogy. The Tathagata's supernatural powers are immeasurable.' The boys said to the Buddha, 'What is the power of the Tathagata's wisdom?' The World-Honored One told them, 'I also had a disciple named Shariputra, who was the foremost in wisdom, like the ocean, which is eighty-four thousand yojanas wide and deep, filled with water; and like Mount Sumeru, which is eighty-four thousand yojanas high, and also goes into the water. However, the Jambudvipa land is twenty-one thousand yojanas from north to south, and seven thousand yojanas from east to west. Now, if we compare them, using the water of the four great oceans as ink, using Mount Sumeru as bark, using the plants of Jambudvipa as pens, and having all the people of the three thousand great thousand worlds write, wanting to write down the deeds of Shariputra's wisdom, then you boys should know that the ink of the four great oceans, the pens, and the lives of the people will gradually end, but they cannot exhaust the wisdom of Shariputra. Like this, boys! Among my disciples, the foremost in wisdom does not surpass Shariputra's wisdom. Calculating that this Shariputra fills the three thousand great thousand worlds, with no empty space, wanting to compare it to the Tathagata's wisdom, it is not by a hundred, a thousand, or a hundred million times, and cannot be compared by analogy. The power of the Tathagata's wisdom is like this.' At this time, the boys again said to the Buddha, 'Is there any power that surpasses this power?' The World-Honored One told them, 'There is also a power that surpasses all powers. What is it? It is the so-called power of impermanence. Today, the Tathagata, at midnight, between the twin trees, is being drawn by the power of impermanence and will enter Nirvana.' At that time, all the boys wept together, 'Why is the Tathagata entering Nirvana so quickly? The world has lost its eyes.' At that time, the Bhikkhuni Kundalakesi, the daughter of the Brahmin Bharadvaja, thought, 'I have heard that the World-Honored One will enter Nirvana soon, and the days are numbered. Now, I should go to the World-Honored One to pay my respects.' At that time, the Bhikkhuni left the city of Vaishali and went to the World-Honored One. From afar, she saw the Tathagata leading the monks and five hundred boys, wanting to go to the twin trees. At that time, the Bhikkhuni arrived at the World-Honored One, bowed her head to his feet, and said to the World-Honored One, 'I have heard that the World-Honored One will enter Nirvana soon.'
。」
世尊告曰：「如來取滅度正在今日夜半耳。」
是時，比丘尼白佛言：「我今所以出家學道，又不果所愿。然世尊舍我滅度，唯愿說微妙之法，使果其愿。」
世尊告曰：「汝今當思惟苦之原本。」
比丘尼復白佛言：「實苦，世尊！實苦，如來！」
世尊告曰：「汝觀何等義而言苦乎？」
比丘尼白佛言：「生苦、老苦、病苦、死苦、憂悲惱苦、怨憎會苦、恩愛別離苦。取要言之，五盛陰苦。如是，世尊！我觀此義已，故言謂苦。」
是時，比丘尼思惟義已，即于座上得三達智。是時，比丘尼白佛言：「我不堪見世尊取滅度，唯愿聽許先取滅度。」是時，世尊默然可之。
是時，比丘尼即從座起，禮世尊足，尋于佛前，身飛虛空，作十八變：或行、或坐、或復經行，身放煙火，踴沒自由無所觸礙，或出水火，遍滿空中。是時，比丘尼作無央數之變已，即于無餘涅槃界而取滅度。是時，當取滅度之日，八萬天子得法眼清凈。
爾時，世尊告諸比丘：「我聲聞中第一比丘尼，智慧捷疾者。所謂君茶羅比丘尼是也。」
是時，世尊告阿難曰：「汝往雙樹間與如來敷座，使頭北首。」
對曰：「如是，世尊！」即受佛教，往雙樹間，與如來敷座，還至世尊所，頭面禮足，白世尊曰：「敷座已訖，使頭北首，宜知是時。」
即時，世尊往彼樹間，就所敷座。是時，尊者阿難白世尊言：「有何因緣，如來敷座言頭北向？」
佛告阿難：「吾滅度后，佛法當在北天竺，以此因緣故，使敷座北向。」
是時，世尊分別三衣。爾時阿難白佛：「以何等故，如來今日分別三衣？」
佛告阿難：「我以當來之世檀越施主故，分別此衣耳。欲使彼人受其福，故分別衣爾。」
是時，世尊須臾之頃，口出五色光，遍照方域。爾時，阿難復白佛言：「復以何因緣，如來今日口出五色光？」
世尊告曰：「我向作是念：『本未成道時長處地獄，吞熱鐵丸；或食草木，長此四大；或作騾、驢、駱駝、象、馬、豬、羊；或作餓鬼，長四大形，有受胎之厄；或受天福，食自然甘露。我今以成如來，以根力覺道成如來身。』由此因緣故，口出五色光爾。」
是時，須臾之間口出微妙之光，勝於前光
現代漢語譯本 世尊告訴她說：『如來將在今天午夜時分入滅。』 這時，比丘尼對佛說：『我今天出家學道，還沒有實現我的願望。然而世尊您卻要捨棄我們入滅，只希望您能為我講說微妙的佛法，讓我能實現我的願望。』 世尊告訴她說：『你現在應當思考苦的根源。』 比丘尼又對佛說：『確實是苦，世尊！確實是苦，如來！』 世尊告訴她說：『你觀察什麼意義而說苦呢？』 比丘尼對佛說：『生苦、老苦、病苦、死苦、憂愁悲傷的苦惱、怨恨憎惡的人相聚的苦、恩愛的人分離的苦。總而言之，五蘊熾盛的苦。就是這樣，世尊！我觀察這些意義后，所以說苦。』 這時，比丘尼思考這些意義后，當即在座位上獲得了三明智。這時，比丘尼對佛說：『我不能忍受看見世尊入滅，只希望您允許我先入滅。』這時，世尊默許了她。 這時，比丘尼立即從座位上起身，禮拜世尊的腳，隨即在佛前，身體飛入虛空，做了十八種變化：或行走、或坐著、或來回走動，身體放出煙火，升起落下自由自在沒有阻礙，或出水或出火，遍佈空中。這時，比丘尼做了無數的變化后，就在無餘涅槃界入滅了。這時，在她入滅的那天，八萬天子獲得了法眼清凈。 這時，世尊告訴眾比丘：『我的聲聞弟子中第一比丘尼，智慧敏捷的，就是君茶羅比丘尼。』 這時，世尊告訴阿難說：『你到雙樹之間為如來鋪設座位，使頭朝北。』 阿難回答說：『是的，世尊！』隨即接受佛的教誨，到雙樹之間，為如來鋪設座位，回到世尊那裡，頭面禮拜佛足，對世尊說：『座位已經鋪設完畢，使頭朝北，請您知道時間到了。』 隨即，世尊前往那樹之間，坐在鋪設好的座位上。這時，尊者阿難對世尊說：『有什麼因緣，如來鋪設座位時說頭朝北呢？』 佛告訴阿難說：『我入滅后，佛法將會在北天竺興盛，因為這個因緣，所以使座位朝北。』 這時，世尊分別了他的三衣。這時，阿難問佛：『因為什麼緣故，如來今天分別三衣呢？』 佛告訴阿難說：『我是爲了將來世的施主檀越的緣故，分別這些衣服。想要使他們得到福報，所以分別衣服。』 這時，世尊須臾之間，口中放出五色光，遍照四方。這時，阿難又問佛：『又因為什麼因緣，如來今天口中放出五色光呢？』 世尊告訴他說：『我剛才這樣想：『我過去沒有成道時，長久處在地獄，吞食熱鐵丸；或者吃草木，增長這四大；或者做騾、驢、駱駝、象、馬、豬、羊；或者做餓鬼，增長四大形體，有受胎的苦難；或者享受天福，吃自然的甘露。我現在已經成就如來，以根力覺道成就如來之身。』因為這個因緣，所以口中放出五色光。』 這時，須臾之間口中放出微妙的光芒，勝過之前的光芒。
English version The World Honored One told her, 'The Tathagata will enter Nirvana this very midnight.' At that time, the Bhikkhuni said to the Buddha, 'I have left home to study the Way, but have not yet fulfilled my wish. However, the World Honored One is about to abandon us and enter Nirvana. I only hope that you will speak the subtle Dharma for me, so that I may fulfill my wish.' The World Honored One told her, 'You should now contemplate the origin of suffering.' The Bhikkhuni again said to the Buddha, 'Indeed it is suffering, World Honored One! Indeed it is suffering, Tathagata!' The World Honored One told her, 'What meaning do you observe when you say it is suffering?' The Bhikkhuni said to the Buddha, 'The suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of sorrow and grief, the suffering of meeting with those one hates, the suffering of separation from those one loves. In short, the suffering of the five aggregates in their flourishing state. Thus it is, World Honored One! Having observed these meanings, I therefore say it is suffering.' At that time, after contemplating these meanings, the Bhikkhuni immediately attained the three kinds of wisdom while seated. At that time, the Bhikkhuni said to the Buddha, 'I cannot bear to see the World Honored One enter Nirvana. I only hope that you will allow me to enter Nirvana first.' At that time, the World Honored One silently approved. At that time, the Bhikkhuni immediately rose from her seat, bowed at the feet of the World Honored One, and then in front of the Buddha, her body flew into the void, performing eighteen transformations: sometimes walking, sometimes sitting, sometimes pacing back and forth, her body emitting smoke and fire, rising and falling freely without obstruction, sometimes emitting water and fire, filling the sky. At that time, after performing countless transformations, the Bhikkhuni entered Nirvana in the realm of no remainder. At that time, on the day she entered Nirvana, eighty thousand devas attained the pure Dharma eye. At that time, the World Honored One told the Bhikkhus, 'Among my Sravaka disciples, the foremost Bhikkhuni, the one with swift wisdom, is the Bhikkhuni Kundalakesi.' At that time, the World Honored One told Ananda, 'Go to the twin trees and prepare a seat for the Tathagata, with the head facing north.' Ananda replied, 'Yes, World Honored One!' He then received the Buddha's teaching, went to the twin trees, prepared a seat for the Tathagata, returned to the World Honored One, bowed his head to the feet of the Buddha, and said to the World Honored One, 'The seat has been prepared, with the head facing north, please know that the time has come.' Immediately, the World Honored One went to the trees, and sat on the prepared seat. At that time, the Venerable Ananda said to the World Honored One, 'What is the reason that the Tathagata has the seat prepared with the head facing north?' The Buddha told Ananda, 'After my Nirvana, the Dharma will flourish in North India. Because of this reason, the seat is made to face north.' At that time, the World Honored One distributed his three robes. At that time, Ananda asked the Buddha, 'For what reason does the Tathagata distribute his three robes today?' The Buddha told Ananda, 'I am distributing these robes for the sake of the future donors and patrons. I wish to enable them to receive blessings, therefore I am distributing the robes.' At that time, in a short while, the World Honored One emitted five-colored light from his mouth, illuminating all directions. At that time, Ananda again asked the Buddha, 'For what reason does the Tathagata emit five-colored light from his mouth today?' The World Honored One told him, 'I just thought: 『When I had not yet attained the Way, I was in hell for a long time, swallowing hot iron balls; or eating grass and trees, growing these four elements; or becoming a mule, donkey, camel, elephant, horse, pig, or sheep; or becoming a hungry ghost, growing the four elements, having the suffering of being conceived; or enjoying heavenly blessings, eating natural nectar. Now I have become a Tathagata, and with the power of the roots and the path of enlightenment, I have attained the body of a Tathagata.』 Because of this reason, I emitted five-colored light from my mouth.' At that time, in a short while, a subtle light was emitted from his mouth, surpassing the previous light.
。是時，阿難白世尊言：「復以何因緣，如來重出光勝於前者？」
世尊告曰：「我向者作是念：『過去諸佛世尊取滅度，遺法不久存於世。』我復重思惟：『以何方便，使我法得久存在世？如來身者金剛之數，意欲碎此身如芥子許，流佈世間，使將來之世，信樂檀越不見如來形像者，取供養之因，緣是福祐，當生四姓家、四天王家、三十三天、艷天、兜術天、化自在天、他化自在天；因此福祐，當生欲界、色界、無色界；或復有得須陀洹道、斯陀含道、阿那含道、阿羅漢道、辟支佛道，若成佛道。』由此因緣故，出斯光明爾。」
是時，世尊躬自襞僧伽梨四疊，右脅著地，腳腳相累。是時，尊者阿難悲泣涕零，不能自勝，又自考責：「既未成道，為結所縛，然今世尊舍我滅度，當何恃怙？」
是時，世尊知而告諸比丘曰：「阿難比丘今為所在？」
諸比丘對曰：「阿難比丘今在如來床后，悲號墮淚，不能自勝，又自考責：『既不成道，又不斷結使，然今世尊舍我涅槃。』」
爾時，世尊告阿難曰：「止！止！阿難！無為愁憂。夫物處世，應當壞敗，欲使不變易者，此事不然。勤加精進，念修正法，如是不久亦當盡苦際，成無漏行。過去世時，多薩阿竭、阿羅呵、三耶三佛亦有如此侍者。正使將來恒沙諸佛，亦當有此侍者如阿難比。轉輪聖王有四未曾有法。云何為四？於是，轉輪聖王欲出國界時，人民見者，莫不喜悅。爾時，轉輪聖王有所言教，其有聞者，靡不喜悅。聞其言教，乃無厭足。爾時，轉輪聖王默然，正使人民見王默然，亦復歡喜。是謂，比丘！轉輪聖王有此四未曾有之法。
「比丘當知，阿難今日亦有四未曾有法。云何為四？正使阿難比丘默然至大眾中，其有見者，莫不喜悅。正使阿難比丘有所說者，其聞語者，皆共歡喜，假使默然亦復如是。正使阿難比丘至四部眾中，剎利、婆羅門眾中，入國王、居士眾中，皆悉歡悅，興恭敬心，視無厭足。正使阿難比丘有所說者，其聞法教，受無厭足。是謂，比丘！有此四未曾有之法。」
是時，阿難白世尊曰：「當云何與女人從事？然今比丘到時，著衣持缽，家家乞食，福度眾生。」
佛告阿難：「莫與相見，設相見莫與共語，設共語者，當專心意
現代漢語譯本：當時，阿難對世尊說：『是什麼因緣，如來再次發出比之前更勝的光芒？』 世尊告訴他說：『我剛才這樣想：『過去諸佛世尊入滅后，遺留的佛法不能長久存於世。』我再次思索：『用什麼方法，能使我的佛法長久存在於世呢？如來的身體如同金剛一般堅固，我想要將這身體粉碎如芥子般細小，散佈於世間，使未來世那些沒有見到如來形像的信徒，也能得到供養的因緣，憑藉這福德，他們將投生到四姓之家、四天王之家、三十三天、艷天、兜率天、化自在天、他化自在天；憑藉這福德，他們將投生到欲界、色界、無色界；或者有人能證得須陀洹道、斯陀含道、阿那含道、阿羅漢道、辟支佛道，乃至成就佛道。』因為這個因緣，所以發出這樣的光明。』 這時，世尊親自將僧伽梨疊成四層，右脅著地，雙腳交疊。當時，尊者阿難悲傷哭泣，不能自已，又自我責備：『既然還沒有證得道果，還被煩惱束縛，現在世尊卻要捨棄我入滅，我將依靠什麼呢？』 這時，世尊知道后，告訴眾比丘說：『阿難比丘現在在哪裡？』 眾比丘回答說：『阿難比丘現在在如來的床后，悲傷哭泣，不能自已，又自我責備：『既然沒有證得道果，又沒有斷除煩惱，現在世尊卻要捨棄我入涅槃。』』 這時，世尊告訴阿難說：『停止！停止！阿難！不要悲傷憂愁。世間萬物，都應當壞滅，想要它不改變，這是不可能的。勤加精進，修習正法，這樣不久也將到達苦的盡頭，成就無漏的修行。過去世時，許多如來、應供、正等覺也有這樣的侍者。即使將來恒河沙數般的諸佛，也會有像阿難這樣的侍者。轉輪聖王有四種未曾有之法。哪四種呢？當轉輪聖王要出國界時，人民見到他，沒有不歡喜的。那時，轉輪聖王有所教誨，聽到的人，沒有不歡喜的。聽了他的教誨，沒有厭足的時候。那時，轉輪聖王默然不語，即使人民見到國王默然，也同樣歡喜。這就是，比丘們！轉輪聖王有這四種未曾有之法。 『比丘們應當知道，阿難今天也有四種未曾有之法。哪四種呢？即使阿難比丘默然來到大眾中，見到他的人，沒有不歡喜的。即使阿難比丘有所說法，聽到的人，都共同歡喜，即使他默然不語也同樣如此。即使阿難比丘來到四部眾中，剎帝利、婆羅門眾中，進入國王、居士眾中，大家都歡喜，生起恭敬心，看他沒有厭足的時候。即使阿難比丘有所說法，聽到他的教誨，接受沒有厭足的時候。這就是，比丘們！有這四種未曾有之法。』 這時，阿難對世尊說：『應當如何與女人相處？現在比丘們到時，穿著衣服，拿著缽，挨家挨戶乞食，救度眾生。』 佛告訴阿難說：『不要與她們相見，如果相見，不要與她們交談，如果交談，應當專心致志。』
English version: At that time, Ananda said to the World Honored One, 'For what reason does the Tathagata emit light again, which is even more brilliant than before?' The World Honored One told him, 'I was just thinking: 『When the past Buddhas, the World Honored Ones, entered Nirvana, the Dharma they left behind did not last long in the world.』 I pondered again: 『What method can I use to make my Dharma last long in the world? The Tathagata's body is as solid as diamond. I want to shatter this body into pieces as small as mustard seeds and scatter them throughout the world, so that future generations of believers who have not seen the image of the Tathagata can also have the opportunity to make offerings. By virtue of this merit, they will be reborn into families of the four castes, families of the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmāṇarati Heaven, and the Paranirmitavasavartin Heaven. By virtue of this merit, they will be reborn into the Desire Realm, the Form Realm, and the Formless Realm; or some will attain the path of Srotapanna, Sakadagami, Anagami, Arhat, Pratyekabuddha, and even achieve Buddhahood.』 It is for this reason that I emit this light.』 At this time, the World Honored One personally folded his sanghati into four layers, laid his right side on the ground, and crossed his legs. At that time, the Venerable Ananda was weeping with sorrow, unable to control himself, and also blamed himself: 『Since I have not yet attained the path and am still bound by afflictions, now the World Honored One is about to abandon me and enter Nirvana. What shall I rely on?』 At this time, the World Honored One, knowing this, told the monks, 'Where is the monk Ananda now?' The monks replied, 'The monk Ananda is now behind the Tathagata's bed, weeping with sorrow, unable to control himself, and also blaming himself: 『Since I have not attained the path and have not cut off afflictions, now the World Honored One is about to abandon me and enter Nirvana.』' At this time, the World Honored One told Ananda, 'Stop! Stop! Ananda! Do not be sad and worried. All things in the world are subject to decay. It is impossible to make them unchanging. Diligently strive, practice the correct Dharma, and in this way, you will soon reach the end of suffering and achieve the unconditioned practice. In the past, many Tathagatas, Arhats, and Samyaksambuddhas also had such attendants. Even if there are as many Buddhas as the sands of the Ganges in the future, they will also have attendants like Ananda. A Wheel-Turning King has four unprecedented qualities. What are the four? When a Wheel-Turning King is about to leave his kingdom, the people who see him are all delighted. At that time, when the Wheel-Turning King gives teachings, those who hear them are all delighted. Having heard his teachings, they are never satisfied. At that time, when the Wheel-Turning King is silent, even if the people see the king silent, they are also happy. This is, monks! The Wheel-Turning King has these four unprecedented qualities.』 『Monks should know that Ananda today also has four unprecedented qualities. What are the four? Even if the monk Ananda comes silently into the assembly, those who see him are all delighted. Even if the monk Ananda speaks, those who hear him are all delighted, and even if he is silent, it is the same. Even if the monk Ananda comes into the four assemblies, among the Kshatriyas, Brahmins, kings, and householders, everyone is delighted, gives rise to respect, and never tires of looking at him. Even if the monk Ananda speaks, those who hear his teachings are never satisfied. This is, monks! There are these four unprecedented qualities.』 At this time, Ananda said to the World Honored One, 'How should we interact with women? Now, when the monks go out, wearing their robes and carrying their bowls, they beg for food from house to house, saving sentient beings.』 The Buddha told Ananda, 'Do not meet with them. If you meet, do not speak with them. If you speak, you should focus your mind.'
。」爾時，世尊便說此偈：
「莫與女交通， 亦莫共言語， 有能遠離者， 則離於八難。」
增壹阿含經卷第三十七
東晉罽賓三藏瞿曇僧伽提婆譯八難品第四十二之二
「當云何與車那比丘從事？」
世尊告曰：「當以梵法罰之。」
阿難白佛：「云何梵法罰之？」
世尊告曰：「不應與車那比丘有所說，亦莫言善，復莫言惡，然此比丘亦復不向汝當有所說。」
阿難白佛言：「設不究事者，此則犯罪不重乎？」
世尊告曰：「但不與語，即是梵法之罰；然由不改者，當將詣眾中諸人共彈使出，莫與說戒，亦莫與法會從事。」
「欲與彼怨家， 而報其怨者， 恒念莫與語， 此惡無過者。」
是時，拘尸那竭人民聞如來當取滅度，克在夜半。是時，國土人民往至雙樹間。到已，頭面禮足，在一面坐。爾時，人民白世尊言：「今聞如來當取滅度，我等當云何興敬？」
是時，世尊顧視阿難。是時，阿難即作是念：「如來今日身體疲倦，欲使我旨授彼義。」是時，阿難右膝著地，長跪叉手，白世尊言：「今有二種之姓，一名婆阿陀，二名須拔陀，今來自歸如來聖眾：『唯愿世尊聽為優婆塞，自今已后不復殺生！』復有名帝奢，二名優波帝奢，復有名佛舍，二名雞頭，如是之比皆來歸如來：『唯愿世尊聽為優婆塞，自今之後不復殺生，奉持五戒！』」
是時，世尊廣為說法，發遣使歸。是時，五百摩羅眾即從座起，繞佛三匝，便退而去。爾時，世尊告阿難曰：「吾最後受證弟子，所謂拘尸那竭五百摩羅是也。」
爾時，須拔梵志從彼國來至拘尸那竭國，遙見五百人來，即問之曰：「汝等為從何來？」
五百人報曰：「須拔當知，如來今日當取滅度，在雙樹間。」
是時，須拔便作是念：「如來出現於世甚為難遇，如來出世時時乃有，如優曇缽華億劫乃出。我今少多有疑不解諸法，唯彼瞿曇沙門能解我狐疑。我今可往至彼瞿曇所，而問此義。」
是時，須拔梵志至雙樹間，到阿難所，白阿難曰：「吾聞世尊今日當取滅度，為審爾不？」
阿難報曰：「審有其事
現代漢語譯本： 「那時，世尊便說了這首偈： 『不要與女子交合，也不要與她們交談， 有能遠離這些的，就能遠離八種苦難。』
《增一阿含經》卷第三十七 東晉罽賓三藏瞿曇僧伽提婆譯《八難品》第四十二之二
『應當如何處理車那比丘？』 世尊告訴說：『應當用梵法懲罰他。』 阿難問佛：『什麼是梵法懲罰？』 世尊告訴說：『不應該與車那比丘說話，也不要說他好，也不要說他壞，而且這位比丘也不應該對你們說什麼。』 阿難對佛說：『如果不對他進行調查，這難道不是犯罪不嚴重嗎？』 世尊告訴說：『只要不與他說話，就是梵法的懲罰；如果他仍然不悔改，就應當把他帶到僧眾中，大家一起斥責他，讓他離開，不要讓他參加說戒，也不要讓他參加法會。』
『想要報復怨敵，而報復他的， 常常想著不要與他說話，這種惡行沒有比這更嚴重的了。』
這時，拘尸那竭的人民聽說如來將要涅槃，時間定在半夜。這時，全國人民前往雙樹之間。到達后，他們頭面禮足，在一旁坐下。那時，人民對世尊說：『現在聽說如來將要涅槃，我們應當如何表達敬意？』 這時，世尊看著阿難。這時，阿難就想：『如來今天身體疲倦，想讓我來傳達他的意思。』這時，阿難右膝著地，長跪合掌，對世尊說：『現在有兩種姓氏的人，一個叫婆阿陀，一個叫須拔陀，現在來歸依如來聖眾：『希望世尊允許他們成為優婆塞，從今以後不再殺生！』還有名叫帝奢的，名叫優波帝奢的，還有名叫佛舍的，名叫雞頭的，像這樣的人都來歸依如來：『希望世尊允許他們成為優婆塞，從今以後不再殺生，奉持五戒！』 這時，世尊廣泛地為他們說法，然後讓他們回去。這時，五百摩羅人立即從座位上站起來，繞佛三圈，然後退去。這時，世尊告訴阿難說：『我最後接受的弟子，就是這拘尸那竭的五百摩羅人。』 這時，須拔梵志從那個國家來到拘尸那竭國，遠遠地看見五百人走來，就問他們說：『你們是從哪裡來的？』 五百人回答說：『須拔你應該知道，如來今天將要涅槃，在雙樹之間。』 這時，須拔就想：『如來出現在世上非常難得，如來出世時時才有，就像優曇缽花億劫才出現一次。我現在有一些疑惑不解的佛法，只有那位瞿曇沙門能解開我的疑惑。我現在可以去到那位瞿曇那裡，問他這些道理。』 這時，須拔梵志來到雙樹之間，到了阿難那裡，對阿難說：『我聽說世尊今天將要涅槃，是真的嗎？』 阿難回答說：『確實有這件事。』
English version: At that time, the World Honored One spoke this verse: 'Do not engage in sexual intercourse with women, nor speak with them, Those who can stay away from these, will be free from the eight difficulties.'
Ekottara Agama Sutra, Volume 37 Translated by Tripitaka Master Gautama Sanghadheva of Kipin in the Eastern Jin Dynasty, Chapter 42, Part 2 of the Eight Difficulties
'How should we deal with the monk Channa?' The World Honored One said, 'He should be punished with the Brahma penalty.' Ananda asked the Buddha, 'What is the Brahma penalty?' The World Honored One said, 'You should not speak to the monk Channa, nor say he is good, nor say he is bad, and this monk should not say anything to you either.' Ananda said to the Buddha, 'If we do not investigate the matter, is this not a minor offense?' The World Honored One said, 'As long as you do not speak to him, that is the Brahma penalty; if he still does not repent, then you should bring him to the assembly, and everyone should rebuke him and make him leave, do not let him participate in the recitation of precepts, nor let him participate in the Dharma assembly.'
'Those who wish to retaliate against their enemies, Should always think not to speak to them, there is no evil greater than this.'
At this time, the people of Kushinagar heard that the Tathagata was about to enter Nirvana, and the time was set for midnight. At this time, the people of the country went to the twin Sala trees. After arriving, they bowed their heads to the ground and sat on one side. At that time, the people said to the World Honored One, 'Now that we hear that the Tathagata is about to enter Nirvana, how should we express our respect?' At this time, the World Honored One looked at Ananda. At this time, Ananda thought, 'The Tathagata is tired today, and wants me to convey his meaning.' At this time, Ananda knelt on his right knee, with his palms together, and said to the World Honored One, 'Now there are two people of different surnames, one named Bha-a-da, and the other named Subha-da, who have come to take refuge in the Tathagata's holy assembly: 'May the World Honored One allow them to become Upasakas, and from now on they will no longer kill living beings!' There are also those named Tisha, and those named Upati-sha, and those named Buddha-sha, and those named Chicken-head, all of whom have come to take refuge in the Tathagata: 'May the World Honored One allow them to become Upasakas, and from now on they will no longer kill living beings, and will uphold the five precepts!' At this time, the World Honored One extensively preached the Dharma to them, and then sent them back. At this time, the five hundred Malla people immediately rose from their seats, circled the Buddha three times, and then departed. At this time, the World Honored One said to Ananda, 'My last disciples to receive confirmation are these five hundred Malla people of Kushinagar.' At this time, the Brahmin Subha came from that country to the country of Kushinagar, and from afar saw five hundred people coming, and asked them, 'Where have you come from?' The five hundred people replied, 'Subha, you should know that the Tathagata is about to enter Nirvana today, at the twin Sala trees.' At this time, Subha thought, 'It is very rare for a Tathagata to appear in the world, a Tathagata only appears from time to time, like the Udumbara flower that appears only once in billions of kalpas. I now have some doubts about the Dharma that I do not understand, and only that Shramana Gautama can resolve my doubts. I can now go to that Gautama and ask him about these principles.' At this time, the Brahmin Subha came to the twin Sala trees, and went to Ananda, and said to Ananda, 'I have heard that the World Honored One is about to enter Nirvana today, is it true?' Ananda replied, 'It is indeed true.'
。」
須拔白言：「然我今日猶有狐疑，唯愿聽許白世尊此言：『餘人不解六師所說，為得見沙門瞿曇所說乎？』」
阿難白言：「止！止！須拔！勿嬈如來。」
如是再三，復白阿難曰：「如來出世甚不可遇，如優曇缽華時時乃有，如來亦復如是，時時乃出，然我今觀如來足能解我狐疑，我今所問義者蓋不足言。又今，阿難！不與我往白世尊。又聞如來卻觀無窮，前睹無極，然今日獨不見接納。」
是時，世尊以天耳遇聞須拔向阿難作如是論。爾時，世尊告阿難曰：「止！止！阿難！勿遮須拔梵志。所以然者，此來問義多所饒益，若我說法者即得度脫。」
是時，阿難語須拔言：「善哉！善哉！如來今聽在內問法。」是時，須拔聞此語已，歡喜踴躍，不能自勝。又復須拔往至世尊所，頭面禮足，在一面坐。
爾時，須拔白世尊言：「我今欲有所問，唯愿聽許！」
是時，世尊告須拔曰：「今正是時，宜可時問。」
是時，須拔白佛言：「諸異沙門，瞿曇！知諸算術，多所過度。所謂不蘭迦葉、阿夷專、瞿耶樓、胝休迦旃、先毗盧持、尼揵子等，如此之比，知三世事乎？為不解耶？其六師之中復有勝如來乎？」
爾時，世尊告曰：「止！止！須拔，勿問此義，何煩問此勝如來乎？然我今日在此座上，當與汝說法，善思念之。」
須拔白佛言：「今當爲問深義，唯愿世尊以時說之。」
爾時，世尊告曰：「我初學道時年二十九，欲度人民故，三十五年在外道中學，自是已來更不見沙門、婆羅門，其大眾中無八賢聖道者，則無沙門四果。是謂，須拔，世間空虛，更無真人得道者也。以其賢聖法中有賢聖法者，則有沙門四果之報。所以然者，因有沙門四果之報，皆由賢聖八品道也。若須拔！若我不得無上正真之道，皆由不得賢聖八品道；以其得賢聖八品道，故成佛道。是故，須拔，當求方便，成賢聖道。」
然須拔復白佛言：「我亦樂聞賢聖八品道，唯愿演說！」
世尊告曰：「所謂八道者，等見、等治、等語、等命、等業、等方便、等念、等三昧。是謂，須拔，賢聖八品道。」
是時，須拔即于座上得法眼凈。爾時，須拔語阿難言：「爾我今快得善利，唯愿世尊聽為沙門。」
阿難報言：「汝今自往至世尊所，求作沙門
現代漢語譯本 須跋說道：『我今天仍然心存疑惑，只希望允許我問世尊這個問題：『其他人不瞭解六師所說，是爲了能夠理解沙門瞿曇所說嗎？』 阿難說道：『停止！停止！須跋！不要打擾如來。』 這樣再三請求，又對阿難說：『如來出世非常難得，就像優曇缽花一樣，時時才出現一次，如來也是如此，時時才出現。然而我今天觀察到如來能夠解答我的疑惑，我所要問的問題其實並不重要。而且現在，阿難！你不帶我去見世尊。又聽說如來能夠觀察無窮，預見無極，然而今天卻不接納我。』 這時，世尊用天耳聽到須跋對阿難說這些話。當時，世尊告訴阿難說：『停止！停止！阿難！不要阻止須跋梵志。之所以這樣，是因為他來問法會帶來很多益處，如果我為他說法，他就能得到解脫。』 當時，阿難對須跋說：『好啊！好啊！如來現在允許你在裡面問法。』當時，須跋聽到這話后，歡喜雀躍，不能自已。又再次前往世尊那裡，頭面禮足，在一旁坐下。 這時，須跋對世尊說：『我現在想問一些問題，希望您允許！』 當時，世尊告訴須跋說：『現在正是時候，可以隨時提問。』 當時，須跋對佛說：『其他沙門，瞿曇！他們精通各種算術，大多都過分了。像不蘭迦葉、阿夷專、瞿耶樓、胝休迦旃、先毗盧持、尼揵子等等，這些人，他們瞭解三世的事情嗎？還是不瞭解呢？這六師之中，有誰比得上如來嗎？』 當時，世尊說道：『停止！停止！須跋，不要問這個問題，何必問誰比得上如來呢？然而我今天坐在這裡，將為你說法，好好思考。』 須跋對佛說：『我現在要問的是深奧的道理，希望世尊及時為我講解。』 當時，世尊說道：『我最初學道時二十九歲，爲了度化人民，在其他外道中學習了三十五年，從那以後再也沒有見過沙門、婆羅門，他們的大眾中沒有修習八賢聖道的人，所以沒有沙門四果。這就是說，須跋，世間是空虛的，沒有真正的得道者。因為賢聖法中有賢聖法，所以才有沙門四果的果報。之所以這樣，是因為有沙門四果的果報，都是由於修習賢聖八品道。須跋！如果我沒有得到無上正真之道，都是因為沒有得到賢聖八品道；因為得到了賢聖八品道，所以才成就佛道。因此，須跋，應當尋求方便，成就賢聖道。』 然後須跋又對佛說：『我也很想聽聞賢聖八品道，希望您能為我講解！』 世尊說道：『所謂的八道是：正見、正思、正語、正業、正命、正精進、正念、正定。這就是，須跋，賢聖八品道。』 當時，須跋就在座位上得到了法眼凈。當時，須跋對阿難說：『我今天真是得到了很大的利益，希望世尊允許我出家為沙門。』 阿難回答說：『你現在自己去見世尊，請求出家為沙門吧。』
English version Subhadda said, 'But I still have doubts today, I only wish to be allowed to ask the World Honored One this question: 『Do others not understand what the six teachers say, in order to understand what the Shramana Gautama says?』' Ananda said, 'Stop! Stop! Subhadda! Do not disturb the Tathagata.' After repeating this three times, he said to Ananda again, 'The appearance of the Tathagata in the world is very rare, like the Udumbara flower, which appears only once in a while. The Tathagata is also like this, appearing only from time to time. However, today I observe that the Tathagata is able to resolve my doubts, and the question I want to ask is actually not important. Moreover, now, Ananda! You are not taking me to see the World Honored One. Also, I have heard that the Tathagata can observe the infinite and foresee the limitless, yet today he does not accept me.' At this time, the World Honored One heard with his heavenly ear what Subhadda was saying to Ananda. Then, the World Honored One said to Ananda, 'Stop! Stop! Ananda! Do not stop Subhadda the Brahmin. The reason is that his coming to ask about the Dharma will bring many benefits, and if I preach the Dharma to him, he will be liberated.' At that time, Ananda said to Subhadda, 'Good! Good! The Tathagata now allows you to ask about the Dharma inside.' At that time, Subhadda, upon hearing these words, was overjoyed and could not contain himself. He went again to the World Honored One, bowed his head to his feet, and sat down on one side. Then, Subhadda said to the World Honored One, 'I now wish to ask some questions, I hope you will allow it!' At that time, the World Honored One said to Subhadda, 'Now is the right time, you may ask at any time.' Then, Subhadda said to the Buddha, 'Other Shramanas, Gautama! They are proficient in various calculations, and most of them go too far. Such as Purana Kassapa, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, Makkhali Gosala, and Nigantha Nataputta, etc., do these people understand the affairs of the three worlds? Or do they not understand? Among these six teachers, is there anyone who can compare to the Tathagata?' At that time, the World Honored One said, 'Stop! Stop! Subhadda, do not ask this question, why ask who can compare to the Tathagata? However, today I am sitting here, and I will preach the Dharma to you, think about it carefully.' Subhadda said to the Buddha, 'What I want to ask now is a profound principle, I hope the World Honored One will explain it to me in due time.' At that time, the World Honored One said, 'When I first began to learn the Way, I was twenty-nine years old. In order to liberate the people, I studied in other external paths for thirty-five years. Since then, I have never seen a Shramana or Brahmin who has practiced the Eightfold Noble Path in their assemblies, so there are no four fruits of Shramana. This means, Subhadda, that the world is empty, and there are no real people who have attained the Way. Because there is the Noble Dharma within the Noble Dharma, there are the rewards of the four fruits of Shramana. The reason for this is that the rewards of the four fruits of Shramana are all due to the practice of the Eightfold Noble Path. Subhadda! If I had not attained the unsurpassed true Way, it would be because I had not attained the Eightfold Noble Path; because I attained the Eightfold Noble Path, I achieved Buddhahood. Therefore, Subhadda, you should seek the means to achieve the Noble Path.' Then Subhadda said to the Buddha again, 'I also wish to hear about the Eightfold Noble Path, I hope you will explain it to me!' The World Honored One said, 'The so-called eight paths are: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. This is, Subhadda, the Eightfold Noble Path.' At that time, Subhadda attained the pure Dharma eye while sitting in his seat. Then, Subhadda said to Ananda, 'Today I have truly gained great benefit, I hope the World Honored One will allow me to become a Shramana.' Ananda replied, 'You should go to the World Honored One yourself and ask to become a Shramana.'
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是時，須拔往至世尊所，頭面禮足，白世尊言：「唯愿世尊聽作沙門。」爾時，須拔即成沙門身，著三法衣。時須拔仰觀世尊顏，即于座上有漏心得解脫。
爾時，世尊告阿難曰：「我最後弟子之中，所謂須拔是也。」
爾時，須拔白佛言：「我今聞世尊夜半當取般涅槃，唯愿世尊先聽我取涅槃，我不堪見如來先取滅度。」
爾時，世尊默然可之。所以然者，過去恒沙諸佛世尊，最後取證弟子先取般涅槃，如來后取滅度。此是諸佛世尊常法，非適今日也！
是時，須拔見世尊已可之，即在如來前，正身正意，繫念在前，于無餘涅槃界而取滅度。是時，此地六變振動。
「一切行無常， 生者必有死， 不生則不死， 此滅為最樂。」
是時，世尊告阿難曰：「自今已后敕諸比丘！不得卿仆相向，大稱尊，小稱賢，相視當如兄弟，自今已后不得稱父母所作字。」
是時，阿難白世尊言：「如今諸比丘當云何自稱名號？」
世尊告曰：「若小比丘向大比丘稱長老，大比丘向小比丘稱姓字，又諸比丘欲立字者，當依三尊。此是我之教誡。」
是時，阿難聞世尊所說，歡喜奉行。
一時，佛在舍衛國鹿野苑中，與大比丘眾五百人俱。
是時，波呵羅阿須倫及牟提輪天子，非時至世尊所，頭面禮足，在一面坐。
是時，如來問阿須倫曰：「汝等甚樂大海中乎？」
阿須倫白佛言：「實樂，非為不樂。」
世尊告曰：「大海之中有何奇特之法，汝等見已，于中娛樂？」
阿須倫白佛言：「大海之中有八未曾有之法，諸阿須倫娛樂其中。云何為八？於是，大海之中極深且廣，是謂初未曾有之法。
「複次，大海有此神德，四大江河，一一河者將從五百以投大海，便失本名字，是謂第二之法也。
「複次，大海皆同一味，是謂第三之法也。
「複次，大海以時朝賀，不失時節，是謂第四未曾有之法。
「複次，大海鬼神所居，有形之類無不在大海中者，是謂第五未曾有之法。
「複次，大海之中皆容極大之形，百由旬形，乃至七千由旬形，亦不逼迮，是謂第六未曾有之法。
「複次，大海之中出若干種珍寶，硨𤦲、瑪瑙、真珠、琥珀、水精、琉璃，是謂第七未曾有之法
現代漢語譯本 當時，須跋前往世尊處，頂禮佛足，對世尊說：『唯愿世尊允許我出家為沙門。』當時，須跋立即成為沙門，身著三法衣。須跋仰視世尊的容顏，當即在座位上，有漏的心得到解脫。 當時，世尊告訴阿難說：『我的最後一位弟子中，就是須跋。』 當時，須跋對佛說：『我聽說世尊今夜半將入涅槃，唯愿世尊先允許我入涅槃，我不忍心見到如來先入滅。』 當時，世尊默許了他。原因是，過去恒河沙數諸佛世尊，最後證悟的弟子都是先入涅槃，如來后入滅。這是諸佛世尊的常法，並非只是今天如此！ 當時，須跋見世尊已經允許，便在如來面前，端正身心，集中意念，在無餘涅槃界入滅。當時，此地發生六種震動。 『一切行無常，生者必有死，不生則不死，此滅為最樂。』 當時，世尊告訴阿難說：『從今以後，告誡眾比丘！不得以僕人相稱，大者稱尊，小者稱賢，相視應當如同兄弟，從今以後不得稱呼父母所起的名字。』 當時，阿難對世尊說：『如今眾比丘應當如何自稱名號？』 世尊說：『若小比丘向大比丘稱長老，大比丘向小比丘稱姓字，又眾比丘想要立字，應當依據三尊。這是我的教誡。』 當時，阿難聽聞世尊所說，歡喜奉行。 一時，佛在舍衛國鹿野苑中，與五百位大比丘在一起。 當時，波呵羅阿修羅和牟提輪天子，在不合時宜的時候來到世尊處，頂禮佛足，在一旁坐下。 當時，如來問阿修羅說：『你們很喜歡大海嗎？』 阿修羅對佛說：『確實喜歡，並非不喜歡。』 世尊說：『大海之中有什麼奇特之處，你們見到后，在其中娛樂？』 阿修羅對佛說：『大海之中有八種未曾有之法，眾阿修羅在其中娛樂。哪八種呢？於是，大海極其深廣，這是第一種未曾有之法。 『其次，大海有這種神力，四大江河，每一條河都帶著五百條支流投入大海，便失去了原來的名字，這是第二種法。 『其次，大海都是同一種味道，這是第三種法。 『其次，大海按時漲潮，不失時節，這是第四種未曾有之法。 『其次，大海是鬼神所居住的地方，有形之類沒有不在大海中的，這是第五種未曾有之法。 『其次，大海之中都能容納極大的形體，百由旬的形體，乃至七千由旬的形體，也不擁擠，這是第六種未曾有之法。 『其次，大海之中出產各種珍寶，硨磲、瑪瑙、珍珠、琥珀、水晶、琉璃，這是第七種未曾有之法
English version At that time, Subha went to where the World Honored One was, bowed his head to the ground at his feet, and said to the World Honored One, 'May the World Honored One allow me to become a śrāmaṇa.' At that time, Subha immediately became a śrāmaṇa, wearing the three robes. Subha looked up at the face of the World Honored One, and immediately in his seat, his mind with outflows was liberated. At that time, the World Honored One said to Ananda, 'Among my last disciples, Subha is one of them.' At that time, Subha said to the Buddha, 'I have heard that the World Honored One will enter Parinirvana tonight at midnight, may the World Honored One allow me to enter Parinirvana first, I cannot bear to see the Tathagata enter extinction first.' At that time, the World Honored One silently approved of it. The reason is that in the past, countless Buddhas, the World Honored Ones, the last disciples to attain enlightenment all entered Parinirvana first, and the Tathagatas entered extinction later. This is the constant practice of all Buddhas, the World Honored Ones, and it is not just today! At that time, Subha, having seen that the World Honored One had approved, immediately in front of the Tathagata, straightened his body and mind, focused his thoughts, and entered extinction in the realm of Nirvana without remainder. At that time, the earth shook in six ways. 'All conditioned things are impermanent, those who are born must die, if not born, then not die, this extinction is the greatest joy.' At that time, the World Honored One said to Ananda, 'From now on, instruct all the bhikshus! They must not address each other as servants, the elder ones as honored, the younger ones as virtuous, they should look at each other as brothers, and from now on they must not call each other by the names given by their parents.' At that time, Ananda said to the World Honored One, 'Now, how should the bhikshus address themselves?' The World Honored One said, 'If a junior bhikshu addresses a senior bhikshu as elder, a senior bhikshu addresses a junior bhikshu by their surname, and if the bhikshus wish to establish a name, they should follow the three honored ones. This is my teaching.' At that time, Ananda, having heard what the World Honored One said, joyfully followed it. At one time, the Buddha was in the Deer Park of Shravasti, together with a great assembly of five hundred bhikshus. At that time, the Asura Prahara and the Deva Mutila, at an inappropriate time, came to where the World Honored One was, bowed their heads to the ground at his feet, and sat on one side. At that time, the Tathagata asked the Asura, 'Are you very fond of the great ocean?' The Asura said to the Buddha, 'Indeed, we are fond of it, not that we are not fond of it.' The World Honored One said, 'What are the extraordinary things in the great ocean that you have seen and enjoy?' The Asura said to the Buddha, 'In the great ocean, there are eight unprecedented things, which the Asuras enjoy. What are the eight? Thus, the great ocean is extremely deep and vast, this is the first unprecedented thing. 'Secondly, the great ocean has this divine power, the four great rivers, each river bringing five hundred tributaries into the great ocean, then lose their original names, this is the second thing. 'Thirdly, the great ocean is all of the same taste, this is the third thing. 'Fourthly, the great ocean rises and falls with the tides, not missing the seasons, this is the fourth unprecedented thing. 'Fifthly, the great ocean is where ghosts and spirits dwell, and there is no kind of form that is not in the great ocean, this is the fifth unprecedented thing. 'Sixthly, the great ocean can accommodate extremely large forms, forms of a hundred yojanas, even forms of seven thousand yojanas, without being crowded, this is the sixth unprecedented thing. 'Seventhly, the great ocean produces various kinds of treasures, such as tridacna, agate, pearls, amber, crystal, and lapis lazuli, this is the seventh unprecedented thing.'
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「複次，大海之中下有金沙，又有須彌山，四寶所成，是謂第八未曾有之法。此名八未曾有之法，使諸阿須倫娛樂其中。」
是時，阿須倫白世尊：「如來法中有何奇特，使諸比丘見已，娛樂其中？」
佛告阿須倫曰：「有八未曾有之法，使諸比丘娛樂其中。云何為八？又我法中戒律具足，無放逸行，是謂初未曾有之法。諸比丘見已，娛樂其中，如彼大海極深且廣。
「複次，我法中有四種姓，於我法中作沙門，不錄前名，更作餘字，猶如彼海，四大江河皆投于海而同一味，更無餘名，是謂第二未曾有之法。
「複次，我法中施設禁戒，相隨亦不越敘，是謂第三未曾有之法。
「複次，我法中皆同一味，所謂賢聖八品道味，是謂第四未曾有之法也，如彼大海悉同一味。
「複次，我法中種種法充滿其中，所謂四意斷、四神足、五根、五力、七覺意、八真直行，諸比丘見已，娛樂其中，如彼大海諸神居其中，是謂第五未曾有之法。
「複次，我法中有種種珍寶。所謂念覺意寶、法覺意寶、精進覺意寶、喜覺意寶、猗覺意寶、定覺意寶、護覺意寶，是謂第六未曾有之法。諸比丘見已，娛樂其中，如彼大海出種種珍寶。
「複次，我法中諸有眾生類，剃除鬚髮，著三法衣，出家學道，于無餘涅槃界而取滅度。然我法中無有增減，如彼大海，諸河投之無有增減，是謂第七未曾有之法，諸比丘見已，娛樂其中。
「複次，我法中有金剛三昧，有滅盡三昧，一切光明三昧，得不起三昧，種種三昧不可稱計，諸比丘見已娛樂，如彼大海下有金沙，是謂第八未曾有之法。諸比丘見已，娛樂其中。於我法中有此八未曾有之法，諸比丘甚自娛樂。」
是時，阿須倫白世尊曰：「如來法中使有一未曾有法者，勝彼海中八未曾有之法，百倍、千倍不可為比，所謂賢聖八道是也。善哉，世尊！快說斯言。」
爾時，世尊暫與說法，所謂施論、戒論、生天之論，欲不凈想，漏為大患，出要為妙。爾時，以見彼心開意解，諸佛世尊常所說法：苦、習、盡、道，盡與說之。
爾時，阿須倫便作是念：「應有五諦，今世尊但說四諦，與諸天說五諦。」是時，天子即于座上得法眼凈，阿須倫白世尊言：「善哉！世尊！快說斯言，今欲還所在
現代漢語譯本： 『再者，大海之中下面有金沙，又有須彌山，由四寶構成，這被稱為第八種未曾有之法。這稱為八種未曾有之法，使那些阿修羅在其中娛樂。』 當時，阿修羅對世尊說：『如來的佛法中有何奇特之處，能使眾比丘見到后，在其中娛樂呢？』 佛告訴阿修羅說：『有八種未曾有之法，能使眾比丘在其中娛樂。哪八種呢？又我的佛法中戒律完備，沒有放逸的行為，這是第一種未曾有之法。眾比丘見到后，在其中娛樂，如同那大海極其深廣。』 『再者，我的佛法中有四種姓，在我的佛法中出家為沙門，不記錄之前的名字，改用其他的字，如同那大海，四大江河都流入大海而成為同一味道，不再有其他名字，這是第二種未曾有之法。』 『再者，我的佛法中設立禁戒，相互遵循而不超越次序，這是第三種未曾有之法。』 『再者，我的佛法中都具有同一種味道，即賢聖八品道味，這是第四種未曾有之法，如同那大海都具有同一種味道。』 『再者，我的佛法中充滿各種法，即四意斷、四神足、五根、五力、七覺意、八正道，眾比丘見到后，在其中娛樂，如同那大海中有諸神居住其中，這是第五種未曾有之法。』 『再者，我的佛法中有各種珍寶。即念覺意寶、法覺意寶、精進覺意寶、喜覺意寶、猗覺意寶、定覺意寶、護覺意寶，這是第六種未曾有之法。眾比丘見到后，在其中娛樂，如同那大海產出各種珍寶。』 『再者，我的佛法中所有眾生，剃除鬚髮，穿上三法衣，出家學道，在無餘涅槃界而取滅度。然而我的佛法中沒有增減，如同那大海，諸河流入其中沒有增減，這是第七種未曾有之法，眾比丘見到后，在其中娛樂。』 『再者，我的佛法中有金剛三昧，有滅盡三昧，一切光明三昧，得不起三昧，各種三昧不可計數，眾比丘見到后娛樂，如同那大海下面有金沙，這是第八種未曾有之法。眾比丘見到后，在其中娛樂。在我的佛法中有這八種未曾有之法，眾比丘非常在其中娛樂。』 當時，阿修羅對世尊說：『如來的佛法中只要有一種未曾有之法，就勝過那大海中的八種未曾有之法，百倍、千倍都無法相比，即賢聖八道。善哉，世尊！說得太好了。』 當時，世尊暫時為他們說法，即佈施的道理、戒律的道理、昇天的道理，慾望是不清凈的，煩惱是巨大的禍患，出離才是美妙的。當時，看到他們的心意已經開解，就為他們說了諸佛世尊常說的道理：苦、集、滅、道，全部都說了。 當時，阿修羅便這樣想：『應該有五諦，現在世尊只說了四諦，給諸天說五諦。』當時，天子就在座位上得到了法眼清凈，阿修羅對世尊說：『善哉！世尊！說得太好了，現在想回到自己的住所了。』
English version: 'Furthermore, in the great ocean below there is gold sand, and there is also Mount Sumeru, made of four treasures, which is called the eighth unprecedented dharma. This is called the eight unprecedented dharmas, which make the Asuras enjoy themselves in it.' At that time, the Asura said to the World Honored One: 'What is so special in the Tathagata's Dharma that makes the monks enjoy themselves in it after seeing it?' The Buddha told the Asura: 'There are eight unprecedented dharmas that make the monks enjoy themselves in it. What are the eight? Also, in my Dharma, the precepts are complete, and there is no lax behavior, this is the first unprecedented dharma. The monks enjoy themselves in it after seeing it, just like that great ocean which is extremely deep and vast.' 'Furthermore, in my Dharma, there are four castes, who, in my Dharma, become monks, do not record their previous names, and change to other names, just like that ocean, all the four great rivers flow into the ocean and become the same taste, and there are no other names, this is the second unprecedented dharma.' 'Furthermore, in my Dharma, prohibitions are established, which follow each other and do not exceed the order, this is the third unprecedented dharma.' 'Furthermore, in my Dharma, all have the same taste, that is, the taste of the noble eightfold path, this is the fourth unprecedented dharma, just like that ocean all has the same taste.' 'Furthermore, my Dharma is filled with various dharmas, that is, the four right efforts, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path. The monks enjoy themselves in it after seeing it, just like that great ocean where the gods reside, this is the fifth unprecedented dharma.' 'Furthermore, in my Dharma, there are various treasures. That is, the treasure of mindfulness enlightenment, the treasure of dharma enlightenment, the treasure of diligence enlightenment, the treasure of joy enlightenment, the treasure of tranquility enlightenment, the treasure of concentration enlightenment, and the treasure of equanimity enlightenment, this is the sixth unprecedented dharma. The monks enjoy themselves in it after seeing it, just like that great ocean produces various treasures.' 'Furthermore, in my Dharma, all sentient beings shave their beards and hair, wear the three robes, leave home to study the Way, and attain extinction in the realm of nirvana without remainder. However, in my Dharma, there is no increase or decrease, just like that ocean, the rivers flow into it without increase or decrease, this is the seventh unprecedented dharma, the monks enjoy themselves in it after seeing it.' 'Furthermore, in my Dharma, there is the Vajra Samadhi, there is the Extinction Samadhi, the All-Illuminating Samadhi, the Unarising Samadhi, and various samadhis that cannot be counted. The monks enjoy themselves after seeing it, just like that great ocean below has gold sand, this is the eighth unprecedented dharma. The monks enjoy themselves in it after seeing it. In my Dharma, there are these eight unprecedented dharmas, and the monks enjoy themselves very much in it.' At that time, the Asura said to the World Honored One: 'If there is only one unprecedented dharma in the Tathagata's Dharma, it is better than the eight unprecedented dharmas in that great ocean, a hundred times, a thousand times cannot be compared, that is, the noble eightfold path. Well said, World Honored One! You have spoken well.' At that time, the World Honored One temporarily spoke the Dharma to them, that is, the doctrine of giving, the doctrine of precepts, the doctrine of being born in heaven, the thought that desire is impure, that afflictions are great disasters, and that liberation is wonderful. At that time, seeing that their minds had been opened, he spoke to them the doctrines that all Buddhas and World Honored Ones always speak: suffering, origination, cessation, and path, all of which were spoken. At that time, the Asura thought: 'There should be five truths, but now the World Honored One only spoke four truths, and speaks five truths to the gods.' At that time, the heavenly son immediately obtained the pure Dharma eye on his seat, and the Asura said to the World Honored One: 'Well said! World Honored One! You have spoken well, now I want to return to my place.'
。」
世尊告曰：「宜知是時。」即從座起，頭面禮足，複道而去。
時，天子語阿須倫曰：「汝今所念極為不善，云：『如來與諸天說五諦，與我說四諦。』所以然者，諸佛世尊終無二言，諸佛終不捨眾生，說法亦無懈倦，說法亦復無盡，亦復不選擇人與說法，平等心而說法，有四諦，苦、習、盡、道。汝今莫作是念，而呰如來言有五諦。」
是時，阿須倫報曰：「我今所造不善，自當懺悔！要當至如來所便問此義。」
爾時，阿須倫及天子聞佛所說，歡喜奉行。
爾時，世尊告諸比丘：「天地大動有八因緣。云何為八？比丘當知，此閻浮里地，南北二萬一千由旬，東西七千由旬，厚六萬八千由旬，水厚八萬四千由旬，火厚八萬四千由旬，火下有風厚六萬八千由旬，風下際有金剛輪，過去諸佛世尊舍利盡在彼間。比丘當知，或有是時，大風正動，火亦動；火已動，水便動；水已動，地便動，是謂第一因緣使地大動。
「複次，菩薩從兜術天降神來下，在母胎中，是時地亦大動，是謂第二因緣使地大動。
「複次，菩薩降神出母胎時，天地大動，是謂第三因緣使地大動。
「複次，菩薩出家學道，成無上正真等正覺，是時天地大動，是謂第四因緣使地大動。
「複次，若如來入無餘涅槃界而取滅度，是時天地大動，是謂第五因緣使地大動。
「複次，有大神足比丘心得自在，隨意欲行無數變化，或分身為百千之數，復還為一，飛行虛空，石壁皆過，踴沒自由，觀地無地想，了悉空無，是時地為大動，是謂第六因緣地為大動。
「複次，諸天大神足，神德無量，從彼命終還生彼間，由宿福行，具足諸德，捨本天形，得作帝釋、若梵天王。時地為大動，是謂第七因緣地為大動。
「複次，若眾生命終福盡，是時諸國王不樂本邦，各各相攻伐，或饑儉死者，或刀刃死者，是時天地大動，是謂第八因緣使地大動。如是，比丘！有八因緣使天地大動。」
一時，尊者阿那律游在四佛所居之處。
是時，阿那律在閑靜之處，便作是念：「諸釋迦文佛弟子之中，戒德、智慧成就者皆依戒律，於此正法中而得長養；諸聲聞之中不具足戒律者，斯等之類皆離正法，不與戒律相應
世尊說：『現在是時候了。』說完就從座位上站起來，頭面觸地行禮，然後退了出去。 這時，天子對阿須倫說：『你現在的想法非常不好，竟然說：『如來對諸天說五諦，卻對我說四諦。』事實並非如此，諸佛世尊從來不說兩種不同的道理，諸佛永遠不會捨棄眾生，說法也不會懈怠，說法也是無窮無盡的，也不會選擇對像才說法，而是以平等心說法，這四諦就是苦、集、滅、道。你不要這樣想，而誹謗如來說有五諦。』 當時，阿須倫回答說：『我剛才所造的不善，應當自己懺悔！我一定要到如來那裡去請問這個道理。』 那時，阿須倫和天子聽了佛所說的話，都歡喜地接受並實行。 這時，世尊告訴眾比丘：『天地大動有八種因緣。哪八種呢？比丘們應當知道，這閻浮提的土地，南北長二萬一千由旬，東西長七千由旬，厚六萬八千由旬，水厚八萬四千由旬，火厚八萬四千由旬，火下面有風，風厚六萬八千由旬，風的下面有金剛輪，過去諸佛世尊的舍利都安放在那裡。比丘們應當知道，有時，大風開始震動，火也跟著震動；火震動后，水就震動；水震動后，地就震動，這是第一種使地大動的因緣。 『其次，菩薩從兜率天降臨到人間，進入母胎時，這時地也會大動，這是第二種使地大動的因緣。 『其次，菩薩降生出母胎時，天地也會大動，這是第三種使地大動的因緣。 『其次，菩薩出家學道，成就無上正等正覺時，這時天地也會大動，這是第四種使地大動的因緣。 『其次，如果如來進入無餘涅槃界而取滅度時，這時天地也會大動，這是第五種使地大動的因緣。 『其次，有大神通的比丘，心能自在，隨意能行無數變化，或者分身為百千之數，又恢復爲一，飛行在虛空中，穿過石壁，自由出入，觀察大地，沒有大地的概念，完全了知空無，這時地會大動，這是第六種使地大動的因緣。 『其次，諸天有大神通，神力無量，從他們命終后又回到他們原來的地方，由於前世的福德，具備各種功德，捨棄原來的天身，成為帝釋或梵天王。這時地會大動，這是第七種使地大動的因緣。 『其次，如果眾生壽命終結，福報耗盡，這時各國的國王不樂於自己的國家，互相攻伐，或者有人因饑荒而死，或者有人死於刀兵，這時天地會大動，這是第八種使地大動的因緣。』比丘們，就是這八種因緣使天地大動。 一時，尊者阿那律在四佛所居住的地方遊歷。 當時，阿那律在安靜的地方，就想：『釋迦牟尼佛的弟子中，戒德和智慧都成就的人，都依循戒律，在這正法中得到成長；那些聲聞弟子中不具足戒律的人，都遠離正法，不與戒律相應。』
The World Honored One said, 'It is time to know.' Then he rose from his seat, bowed his head to the ground, and departed. At that time, the heavenly king said to Asura, 'Your thoughts are extremely wrong, saying, 'The Tathagata speaks of the five truths to the gods, but speaks of the four truths to me.' The reason is that the Buddhas, the World Honored Ones, never speak two different doctrines. The Buddhas never abandon sentient beings, and their teachings are never weary, nor are they ever exhausted. They do not choose who to teach, but teach with an equal mind. There are four truths: suffering, its cause, its cessation, and the path. You should not think this way and slander the Tathagata by saying there are five truths.' At that time, Asura replied, 'The wrong I have done, I should repent myself! I must go to the Tathagata and ask about this meaning.' Then, Asura and the heavenly king, having heard what the Buddha said, joyfully accepted and practiced it. At that time, the World Honored One told the monks, 'There are eight causes for the great shaking of heaven and earth. What are the eight? Monks should know that this Jambudvipa land is 21,000 yojanas long from north to south, 7,000 yojanas wide from east to west, 68,000 yojanas thick, the water is 84,000 yojanas thick, the fire is 84,000 yojanas thick, and below the fire is the wind, which is 68,000 yojanas thick. Below the wind is the Vajra Wheel, where the relics of past Buddhas, the World Honored Ones, are all placed. Monks should know that sometimes, when a great wind begins to move, the fire also moves; when the fire has moved, the water then moves; when the water has moved, the earth then moves. This is the first cause of the great shaking of the earth.' 'Secondly, when a Bodhisattva descends from the Tushita Heaven and enters the mother's womb, at that time the earth also greatly shakes. This is the second cause of the great shaking of the earth.' 'Thirdly, when a Bodhisattva is born from the mother's womb, heaven and earth also greatly shake. This is the third cause of the great shaking of the earth.' 'Fourthly, when a Bodhisattva leaves home to practice the Way and attains Anuttara-samyak-sambodhi, at that time heaven and earth also greatly shake. This is the fourth cause of the great shaking of the earth.' 'Fifthly, if the Tathagata enters the realm of Nirvana without remainder and attains extinction, at that time heaven and earth also greatly shake. This is the fifth cause of the great shaking of the earth.' 'Sixthly, if a monk with great supernatural powers has a free mind and can perform countless transformations at will, or divide his body into hundreds or thousands, and then return to one, flying in the sky, passing through stone walls, freely entering and exiting, observing the earth without the concept of earth, fully understanding emptiness, at that time the earth will greatly shake. This is the sixth cause of the great shaking of the earth.' 'Seventhly, if the gods have great supernatural powers and immeasurable divine virtue, and after their lives end, they return to their original places, due to their past merits, possessing all virtues, abandoning their original heavenly form, and becoming Indra or Brahma, at that time the earth will greatly shake. This is the seventh cause of the great shaking of the earth.' 'Eighthly, if the lives of sentient beings end and their merits are exhausted, at that time the kings of various countries will not be content with their own countries, and will attack each other, or some will die from famine, or some will die from weapons, at that time heaven and earth will greatly shake. This is the eighth cause of the great shaking of the earth.' Monks, these are the eight causes of the great shaking of heaven and earth. At one time, the Venerable Aniruddha was traveling in the places where the four Buddhas had resided. At that time, Aniruddha, in a quiet place, thought, 'Among the disciples of Shakyamuni Buddha, those who have achieved virtue and wisdom all follow the precepts and grow in this righteous Dharma; those among the Sravakas who do not fully observe the precepts all depart from the righteous Dharma and are not in accordance with the precepts.'
。如今此二法，戒與聞何者為勝？我今可以此因緣之本，往問如來是事如何？」阿那律復作是念：「此法，知足者之所行，非無厭者之所行；少欲者之所行，非為多欲者之所行；此法，應閑居者之所行，非在憒鬧之所行；此法，持戒人之所行，非犯戒者之所行；三昧者之所行，非亂者之所行；智慧者之所行，非愚者之所行；多聞者之所行，非少聞者之所行。」是時，阿那律思惟此八大人念：「今我可往至世尊所，而問此義。」
爾時，世尊在舍衛城祇樹給孤獨園。是時，王波斯匿請如來及比丘僧，夏坐九十日。是時，阿那律漸漸人間，將五百比丘游化，轉至舍衛國，到如來所，頭面禮足，在一面坐。時，阿那律白世尊言：「我在閑靜之處，思惟此義：『戒與聞，此二法何者最勝乎？』」
是時，世尊與阿那律便說此偈：
「戒勝聞勝耶？ 汝今起狐疑。 戒勝於聞者， 于中何狐疑？
「所以然者，阿那律當知，若比丘戒成就者，便得定意；已得定意，便獲智慧；已得智慧，便得多聞；已得多聞，便得解脫；已得解脫，于無餘涅槃而取滅度。以此明之，戒為最勝。」
是時，阿那律向世尊說此八大人念。佛告阿那律曰：「善哉！善哉！阿那律！汝今所念者，正是大人之所思惟也。少欲知足、在閑居之處、戒成就、三昧成就、智慧成就、解脫成就、多聞成就。汝今，阿那律！當建是意，思惟八大人念。云何為八？此法精進者之所行，非懈怠者之所行。所以然者，彌勒菩薩應三十劫當成無上正真等正覺，我以精進之力超越成佛。
「阿那律知之，諸佛世尊皆同一類，同其戒律、解脫、智慧而無有異，亦復同空，無相、愿，有三十二相、八十種好，而莊嚴其身，視無厭足，無能見頂者，皆悉不異。唯有精進不同，於過去當來諸佛世尊，精進者，吾最為勝。是故，阿那律！此第八大人之念，此為最為上，為尊為貴，為無有喻。猶如由乳有酪，由酪有酥，由酥有醍醐，然復醍醐于中最上，為無有比。此亦如是，精進之念，於八大人念中最上，實無有比！
「是故，阿那律！當奉八大人念，亦當與四部眾分別其義。設當八大人念流佈在世者，令我弟子皆當成須陀洹道、斯陀含道、阿那含道、阿羅漢道
現代漢語譯本：現在這兩種修行方法，持戒和聽聞佛法，哪一個更殊勝呢？我現在可以以此因緣為根本，去問如來這件事究竟如何？』阿那律又這樣想：『這種修行方法，是知足的人所修行的，不是不知足的人所修行的；是少欲的人所修行的，不是多欲的人所修行的；這種修行方法，是應該在清靜處修行的人所修行的，不是在喧鬧處修行的人所修行的；這種修行方法，是持戒的人所修行的，不是犯戒的人所修行的；是修習禪定的人所修行的，不是心散亂的人所修行的；是具有智慧的人所修行的，不是愚癡的人所修行的；是多聞佛法的人所修行的，不是少聞佛法的人所修行的。』當時，阿那律思惟這八種大人之念：『我現在可以去到世尊那裡，問這個道理。』 當時，世尊在舍衛城的祇樹給孤獨園。當時，波斯匿王邀請如來和比丘僧眾，進行為期九十天的夏季安居。當時，阿那律逐漸在人間游化，帶領五百比丘，輾轉來到舍衛國，到達如來所在的地方，頂禮佛足，在一旁坐下。當時，阿那律對世尊說：『我在清靜的地方，思惟這個道理：『持戒和聽聞佛法，這兩種修行方法哪一個最殊勝呢？』 當時，世尊對阿那律說了這首偈語： 『持戒殊勝還是聽聞殊勝呢？你現在產生了疑惑。持戒勝過聽聞，這其中有什麼可疑惑的呢？』 『之所以這樣說，阿那律你應當知道，如果比丘持戒成就，就能獲得禪定；已經獲得禪定，就能獲得智慧；已經獲得智慧，就能多聞佛法；已經多聞佛法，就能獲得解脫；已經獲得解脫，就能在無餘涅槃中滅度。由此可以明白，持戒是最殊勝的。』 當時，阿那律向世尊說了這八種大人之念。佛告訴阿那律說：『好啊！好啊！阿那律！你現在所想的，正是大人所應該思惟的。少欲知足、住在清靜之處、持戒成就、禪定成就、智慧成就、解脫成就、多聞成就。你現在，阿那律！應當建立這個意念，思惟這八種大人之念。什麼是八種呢？這種修行方法是精進的人所修行的，不是懈怠的人所修行的。之所以這樣說，彌勒菩薩應當在三十劫后成就無上正等正覺，我以精進的力量超越他而成就佛果。 『阿那律你要知道，諸佛世尊都是同一類，他們的戒律、解脫、智慧都是相同的，沒有差異，也同樣具有空性、無相、無愿，具有三十二相、八十種好，來莊嚴他們的身體，看也看不厭，沒有人能看到他們的頭頂，這些都是沒有差異的。只有精進不同，在過去和未來的諸佛世尊中，精進方面，我是最殊勝的。所以，阿那律！這第八種大人之念，是最高上的，是最尊貴的，是無與倫比的。就像從牛奶中有酪，從酪中有酥，從酥中有醍醐，而醍醐在其中是最上等的，是無與倫比的。這也像這樣，精進之念，在八種大人之念中是最上等的，確實是無與倫比的！』 『所以，阿那律！應當奉行這八種大人之念，也應當向四部弟子分別解釋它的含義。如果這八種大人之念流傳在世間，能使我的弟子都成就須陀洹道、斯陀含道、阿那含道、阿羅漢道。』
English version: 'Now, of these two practices, which is superior, precepts or learning? I can now, based on this cause and condition, go and ask the Tathagata about this matter.' Aniruddha then thought: 'This practice is for those who are content, not for those who are insatiable; it is for those who have few desires, not for those who have many desires; this practice is for those who should dwell in seclusion, not for those who dwell in commotion; this practice is for those who uphold precepts, not for those who break precepts; it is for those who practice samadhi, not for those who are distracted; it is for those who have wisdom, not for those who are foolish; it is for those who have heard much, not for those who have heard little.' At that time, Aniruddha contemplated these eight great thoughts: 'Now I can go to the World Honored One and ask about this meaning.' At that time, the World Honored One was in the Jeta Grove of Anathapindika in Shravasti. At that time, King Prasenajit invited the Tathagata and the Sangha of monks to observe the summer retreat for ninety days. At that time, Aniruddha gradually traveled among the people, leading five hundred monks, and arrived in the country of Shravasti, reaching the place of the Tathagata, bowing his head to his feet, and sitting on one side. At that time, Aniruddha said to the World Honored One: 'I was in a quiet place, contemplating this meaning: 'Of precepts and learning, which of these two practices is the most superior?' At that time, the World Honored One spoke this verse to Aniruddha: 'Are precepts superior or is learning superior? You now have doubts. Precepts are superior to learning, what doubt is there in this?' 'The reason for this is, Aniruddha, you should know that if a monk achieves the precepts, he will obtain concentration; having obtained concentration, he will obtain wisdom; having obtained wisdom, he will hear much; having heard much, he will obtain liberation; having obtained liberation, he will attain extinction in the Nirvana without remainder. From this, it is clear that precepts are the most superior.' At that time, Aniruddha spoke these eight great thoughts to the World Honored One. The Buddha said to Aniruddha: 'Excellent! Excellent! Aniruddha! What you are now thinking is exactly what great beings should contemplate. Having few desires and being content, dwelling in seclusion, achieving precepts, achieving samadhi, achieving wisdom, achieving liberation, achieving much learning. You now, Aniruddha! should establish this intention, contemplate these eight great thoughts. What are the eight? This practice is for those who are diligent, not for those who are lazy. The reason for this is that Bodhisattva Maitreya should achieve unsurpassed, true, and complete enlightenment in thirty kalpas, and I, with the power of diligence, surpassed him and achieved Buddhahood. 'Aniruddha, know that all Buddhas, World Honored Ones, are of the same kind, their precepts, liberation, and wisdom are the same, without difference, and they also share the same emptiness, signlessness, and wishlessness, having thirty-two marks and eighty minor marks, adorning their bodies, and looking at them without satiety, and no one can see the top of their heads, all of which are without difference. Only diligence is different. Among the Buddhas, World Honored Ones of the past and future, in terms of diligence, I am the most superior. Therefore, Aniruddha! This eighth great thought is the most supreme, the most honorable, and without comparison. Just as from milk there is cream, from cream there is butter, from butter there is ghee, and ghee is the most superior among them, without comparison. It is also like this, the thought of diligence is the most superior among the eight great thoughts, truly without comparison!' 'Therefore, Aniruddha! You should uphold these eight great thoughts, and you should also explain their meaning to the fourfold assembly. If these eight great thoughts are spread in the world, they will enable my disciples to all achieve the path of Srotapanna, the path of Sakadagami, the path of Anagami, and the path of Arhat.'
。所以然者，我法，少欲者之所行，非多欲者所行也；我法，知足者之所行，非無厭者之所行也；我法，閑居者之所行，非眾中者之所行也；我法，持戒者之所行，非犯戒者之所行也。我法，定者之所行，非亂者所行也；我法，智者之所行，非愚者之所行也；我法，多聞者之所行，非少聞者所行也；我法，精進者之所行，非懈怠者所行也。是故，阿那律！四部之眾當求方便，行此八大人念。如是，阿那律！當作是學。」
爾時，阿那律聞佛所說，歡喜奉行。
爾時，世尊告諸比丘：「有八部之眾，汝等當知。云何為八？所謂剎利眾、婆羅門眾、長者眾、沙門眾、四天王眾、三十三天眾、魔眾、梵天眾。比丘當知，我曩昔已來至剎利眾中，共相問訊，言談講論，亦復無人與我等者，獨步無侶，亦無儔匹；少欲知足，念不錯亂，戒成就、三昧成就、智慧成就、解脫成就、多聞成就，精進成就。
「復自憶念，至婆羅門眾中、長者眾中、沙門眾中、四天王眾中、三十三天眾中、魔王眾中、梵天王眾中，共相問訊，言談講論，獨步無侶，亦無儔匹，于中最尊，亦無等倫；少欲知足，意不錯亂，戒成就、三昧成就，智慧成就、解脫成就、多聞成就、精進成就。我當爾時，在八部眾中獨步無侶，與爾許眾生作大覆蓋。是時，八部之眾無能見頂，亦不敢瞻顏，何況當共論議乎。所以然者，我亦不見天上、人中、魔、若魔天、沙門、婆羅門眾中，有能成就此八法者，除如來存不論之。是故，比丘！當求方便，行此八法。如是，諸比丘！當作是學。」
爾時，阿那邠邸長者往至世尊所，頭面禮足，在一面坐。是時，世尊告長者曰：「長者家中廣施不乎？」
長者白佛：「貧家惠施，晝夜不斷，四城門中，及大市中，家中行路，及佛、比丘僧，是為八處惠施。如是，世尊！其有所須，須衣惠衣，須食與食，國中珍寶終不違逆，衣被、飲食、床臥具、病瘦醫藥，悉給施之。亦有諸天來至我所，在虛空中而告我曰：『分別尊卑，此者持戒，此者犯戒，與此獲福，與彼無報。』然我心正無有彼此，不起增減之心，普等慈心於一切眾生。有其眾生依命根存形，有食則存，非食命不濟。施惠一切眾生，其報無量，受其果報，無有增減
現代漢語譯本：所以這樣說，我的教法，是少欲的人所修行的，不是多欲的人所修行的；我的教法，是知足的人所修行的，不是不知足的人所修行的；我的教法，是喜歡獨處的人所修行的，不是喜歡在人群中的人所修行的；我的教法，是持戒的人所修行的，不是犯戒的人所修行的。我的教法，是修禪定的人所修行的，不是心散亂的人所修行的；我的教法，是智慧的人所修行的，不是愚笨的人所修行的；我的教法，是廣聞佛法的人所修行的，不是少聞佛法的人所修行的；我的教法，是精進修行的人所修行的，不是懈怠的人所修行的。因此，阿那律！四部弟子應當尋求方便，修行這八種大人之念。像這樣，阿那律！應當這樣學習。」 當時，阿那律聽了佛所說的話，歡喜地奉行。 當時，世尊告訴眾比丘：『有八種眾生，你們應當知道。哪八種呢？就是剎帝利眾、婆羅門眾、長者眾、沙門眾、四大天王眾、三十三天眾、魔眾、梵天眾。比丘們應當知道，我過去曾經到剎帝利眾中，和他們互相問候，交談論辯，也沒有人能和我相比，我獨自一人，沒有同伴，也沒有匹敵；我少欲知足，心念不散亂，戒律成就、禪定成就、智慧成就、解脫成就、多聞成就、精進成就。』 『我又回憶起，我到婆羅門眾中、長者眾中、沙門眾中、四大天王眾中、三十三天眾中、魔王眾中、梵天王眾中，和他們互相問候，交談論辯，我獨自一人，沒有同伴，也沒有匹敵，在他們之中最為尊貴，也沒有人能與我相比；我少欲知足，心意不散亂，戒律成就、禪定成就、智慧成就、解脫成就、多聞成就、精進成就。我當時，在這八種眾生中獨自一人，沒有同伴，為這麼多眾生做了巨大的庇護。當時，這八種眾生沒有人能看到我的頭頂，也不敢仰視我的容顏，更何況能和我一起討論呢。之所以這樣，是因為我也沒有看到天上、人間、魔界、魔天、沙門、婆羅門眾中，有誰能成就這八種功德，除了如來之外。因此，比丘們！應當尋求方便，修行這八種功德。像這樣，比丘們！應當這樣學習。』 當時，給孤獨長者來到世尊那裡，頭面頂禮佛足，在一旁坐下。這時，世尊告訴長者說：『長者家中廣泛佈施嗎？』 長者回答佛說：『我貧窮的家中也施捨，白天黑夜不斷，在四個城門中，以及大市場中，家中道路上，以及佛、比丘僧，這是八個地方施捨。像這樣，世尊！他們有所需要，需要衣服就給衣服，需要食物就給食物，國內的珍寶從不吝惜，衣服、飲食、床鋪臥具、生病時的醫藥，都全部施給他們。也有諸天來到我這裡，在虛空中告訴我：『要分別尊卑，這個人持戒，那個人犯戒，給這個人會獲得福報，給那個人沒有回報。』然而我心正直，沒有彼此分別，不起增減之心，對一切眾生都平等慈愛。有的眾生依靠命根維持形體，有食物就生存，沒有食物就不能活下去。施捨給一切眾生，其果報是無量的，承受其果報，沒有增減。』
English version: Therefore, my Dharma is practiced by those with few desires, not by those with many desires; my Dharma is practiced by those who are content, not by those who are insatiable; my Dharma is practiced by those who dwell in solitude, not by those who are in crowds; my Dharma is practiced by those who uphold the precepts, not by those who break the precepts. My Dharma is practiced by those who are in meditation, not by those who are distracted; my Dharma is practiced by the wise, not by the foolish; my Dharma is practiced by those who have heard much, not by those who have heard little; my Dharma is practiced by those who are diligent, not by those who are lazy. Therefore, Anuruddha! The four assemblies should seek means to practice these eight great thoughts. Thus, Anuruddha! You should learn in this way.』 At that time, Anuruddha, having heard what the Buddha had said, joyfully practiced it. At that time, the World Honored One told the monks: 『There are eight assemblies of beings, you should know. What are the eight? They are the assemblies of Kshatriyas, Brahmins, elders, ascetics, the Four Heavenly Kings, the Thirty-three Gods, Mara, and Brahma. Monks, you should know that in the past, I went to the assembly of Kshatriyas, and we greeted each other, talked and debated, and no one was equal to me. I walked alone, without a companion, without a peer; I had few desires and was content, my mind was not confused, I had accomplished the precepts, meditation, wisdom, liberation, much learning, and diligence.』 『I also recall that I went to the assemblies of Brahmins, elders, ascetics, the Four Heavenly Kings, the Thirty-three Gods, Mara, and Brahma, and we greeted each other, talked and debated. I walked alone, without a companion, without a peer. Among them, I was the most honored, and no one was equal to me; I had few desires and was content, my mind was not confused, I had accomplished the precepts, meditation, wisdom, liberation, much learning, and diligence. At that time, I walked alone among these eight assemblies, without a companion, and provided great protection for so many beings. At that time, none of these eight assemblies could see the top of my head, nor dared to look upon my face, let alone discuss with me. The reason for this is that I have not seen anyone in heaven, among humans, in the realm of Mara, among the gods of Mara, among ascetics, or among Brahmins who has accomplished these eight qualities, except for the Tathagata. Therefore, monks! You should seek means to practice these eight qualities. Thus, monks! You should learn in this way.』 At that time, the elder Anathapindika went to where the World Honored One was, bowed his head to the ground at the Buddha's feet, and sat to one side. At that time, the World Honored One said to the elder: 『Elder, is there extensive giving in your household?』 The elder replied to the Buddha: 『Even in my poor household, giving is continuous day and night, at the four city gates, in the great market, on the roads in my house, and to the Buddha and the Sangha of monks. These are the eight places of giving. Thus, World Honored One! Whatever they need, if they need clothes, I give them clothes, if they need food, I give them food. I never refuse the treasures of the country. I give them clothes, food, bedding, and medicine when they are sick. There are also gods who come to me and tell me in the sky: 『You should distinguish between the honorable and the lowly. This person upholds the precepts, that person breaks the precepts. Giving to this person will bring blessings, giving to that person will bring no reward.』 However, my mind is upright, without any distinction, without any increase or decrease in my heart. I have equal compassion for all beings. Some beings rely on their life force to maintain their form. If they have food, they live; if they do not have food, they cannot survive. Giving to all beings has immeasurable rewards, and receiving those rewards is without increase or decrease.』
。」
佛告長者：「善哉，善哉！長者！平等施者福第一尊。然眾生之心復有勝，如施持戒人勝犯戒者。」
是時，虛空神、天，稱慶無量，即時而說此偈：
「佛說擇施尊， 愚眾有增減， 求其良福田， 何過如來眾。
「然今世尊所說極為快哉，施持戒人，勝犯戒者。」
爾時，世尊告阿那邠邸長者：「今當與汝說賢聖之眾，善思念之，抱在心懷。或施少獲福多，或施多獲福多。」
阿那邠邸長者白佛言：「唯愿世尊敷演其義！云何施少獲福多？云何施多獲福多？」
佛告長者：「向阿羅漢、得阿羅漢、向阿那含、得阿那含、向斯陀含、得斯陀含、向須陀洹、得須陀洹。是謂，長者！賢聖之眾，施少獲福多，施多獲福多。」
「四向成就人， 四者成果實， 此名賢聖眾， 惠施獲福廣。
「過去久遠諸佛世尊，亦復有此賢聖之眾，如我今日無異；正使當來諸佛世尊出現於世者，亦得如此賢聖之眾。是故，長者！歡喜悅心，供養聖眾。」
是時，世尊與彼長者說微妙法，立不退轉之地。長者聞法已，喜慶無量，即從坐起，頭面禮足，繞佛三匝，便退而去。
是時，阿那邠邸長者聞佛所說，歡喜奉行。
爾時，世尊告諸比丘：「若善男子、善女人，以財物惠施，獲八功德。云何為八？一者隨時惠施，非為非時；二者鮮潔惠施，非為穢濁；三者手自斟酌，不使他人；四者誓願惠施，無憍恣心；五者解脫惠施，不望其報；六者惠施求滅，不求生天；七者施求良田，不施荒地；八者然持此功德，惠施眾生，不自為己。如是，比丘！善男子、善女人，以財物惠施，獲八功德。」
爾時，世尊便說斯偈：
「智者隨時施， 無有慳貪心， 所作功德已， 盡用惠施人。 此施為最勝， 諸佛所加嘆， 現身受其果， 逝則受天福。
「是故，比丘！欲求其果報者，當行此八事。其報無量，不可勝計，獲甘露之寶，漸至滅度。如是，諸比丘！當作是學。」
爾時，世尊告諸比丘：「我今當說趣泥犁之路，向涅槃之道，善思念之，無令漏失。」
諸比丘白佛言：「如是。世尊！」諸比丘從佛受教
現代漢語譯本 佛陀告訴長者：『好啊，好啊！長者！平等佈施的人福報最為尊貴。然而眾生的心還有高下之分，比如佈施給持戒的人勝過佈施給犯戒的人。』 這時，虛空中的神和天人，都無限地稱讚慶賀，並即時說了這首偈語： 『佛陀說選擇佈施最為尊貴，愚昧的眾生有增有減，尋求良善的福田，有什麼能超過如來的僧眾呢？』 『然而現在世尊所說的極為痛快，佈施給持戒的人，勝過佈施給犯戒的人。』 這時，世尊告訴給孤獨長者：『我現在要為你講說賢聖的僧眾，你要好好思考，銘記在心。有的佈施少卻獲得很多福報，有的佈施多也獲得很多福報。』 給孤獨長者對佛說：『希望世尊詳細解釋其中的含義！為什麼有的佈施少卻獲得很多福報？為什麼有的佈施多也獲得很多福報？』 佛陀告訴長者：『向阿羅漢果位努力的人、證得阿羅漢果位的人，向阿那含果位努力的人、證得阿那含果位的人，向斯陀含果位努力的人、證得斯陀含果位的人，向須陀洹果位努力的人、證得須陀洹果位的人。這就是，長者！賢聖的僧眾，佈施少卻獲得很多福報，佈施多也獲得很多福報。』 『四種向果位努力的人，四種證得果位的人，這被稱為賢聖的僧眾，對他們佈施能獲得廣大的福報。』 『過去久遠的諸佛世尊，也都有這樣的賢聖僧眾，和我今天的情況沒有差別；即使未來諸佛世尊出現在世上，也會有這樣的賢聖僧眾。因此，長者！要歡喜愉悅，供養聖眾。』 這時，世尊為那位長者說了微妙的佛法，使他安立在不退轉的地位。長者聽聞佛法后，歡喜慶幸，從座位上站起來，頭面頂禮佛足，繞佛三圈，然後退下離去。 這時，給孤獨長者聽聞佛陀所說，歡喜地奉行。 這時，世尊告訴眾比丘：『如果善男子、善女人，用財物佈施，會獲得八種功德。哪八種呢？一是隨時佈施，而不是不合時宜；二是清凈地佈施，而不是污穢的；三是親手斟酌佈施，不假他人之手；四是發誓愿佈施，沒有驕慢放縱的心；五是解脫地佈施，不求回報；六是佈施是爲了求滅，而不是求生天；七是佈施是爲了求良田，而不是荒地；八是把這些功德迴向給眾生，而不是爲了自己。這樣，比丘們！善男子、善女人，用財物佈施，會獲得八種功德。』 這時，世尊說了這首偈語： 『智者隨時佈施，沒有慳吝貪心，所做的功德，都用來佈施給他人。這種佈施最為殊勝，是諸佛所讚歎的，現世就能得到果報，去世后就能享受天福。』 『所以，比丘們！想要獲得果報的人，應當實行這八件事。其果報無量，不可勝數，能獲得甘露之寶，逐漸達到滅度。就這樣，比丘們！應當這樣學習。』 這時，世尊告訴眾比丘：『我現在要講說通向地獄的道路，以及通向涅槃的道路，你們要好好思考，不要遺漏。』 眾比丘對佛說：『是的，世尊！』眾比丘接受了佛陀的教誨。
English version The Buddha said to the elder, 'Excellent, excellent! Elder! The one who gives equally is the most honored in blessings. However, the minds of sentient beings have differences, such as giving to those who uphold precepts is superior to giving to those who break them.' At that time, the gods and devas in the sky praised and celebrated immeasurably, and immediately spoke this verse: 'The Buddha says that selective giving is most honored, foolish beings have increases and decreases, seeking a field of good fortune, what surpasses the Sangha of the Tathagata?' 'However, what the World Honored One has said now is extremely gratifying, giving to those who uphold precepts is superior to giving to those who break them.' At that time, the World Honored One said to the elder Anathapindika, 'Now I will speak to you about the assembly of the noble ones, think about it carefully, and keep it in your heart. Some giving is small but yields great blessings, and some giving is much but also yields great blessings.' The elder Anathapindika said to the Buddha, 'May the World Honored One explain its meaning! How is it that some giving is small but yields great blessings? How is it that some giving is much but also yields great blessings?' The Buddha said to the elder, 'Those who are striving towards the Arhat fruit, those who have attained the Arhat fruit, those who are striving towards the Anagami fruit, those who have attained the Anagami fruit, those who are striving towards the Sakadagami fruit, those who have attained the Sakadagami fruit, those who are striving towards the Srotapanna fruit, those who have attained the Srotapanna fruit. This is, elder! The assembly of the noble ones, giving little yields great blessings, and giving much yields great blessings.' 'The four who are striving towards the fruits, the four who have attained the fruits, these are called the assembly of the noble ones, giving to them yields vast blessings.' 'The Buddhas, World Honored Ones of the distant past, also had such an assembly of noble ones, just like me today; even if the future Buddhas, World Honored Ones, appear in the world, they will also have such an assembly of noble ones. Therefore, elder! Be joyful and happy, and make offerings to the noble assembly.' At that time, the World Honored One spoke the subtle Dharma to that elder, establishing him in the ground of non-retrogression. After the elder heard the Dharma, he was immeasurably joyful and happy, and immediately rose from his seat, bowed his head to the Buddha's feet, circumambulated the Buddha three times, and then departed. At that time, the elder Anathapindika, having heard what the Buddha had said, joyfully practiced it. At that time, the World Honored One said to the bhikkhus, 'If a good man or good woman gives with material possessions, they will obtain eight merits. What are the eight? First, giving at the right time, not at the wrong time; second, giving purely, not impurely; third, personally handling the giving, not letting others do it; fourth, giving with a vow, without arrogance or indulgence; fifth, giving with liberation, not expecting a reward; sixth, giving seeking extinction, not seeking rebirth in heaven; seventh, giving seeking a good field, not barren land; eighth, dedicating these merits to all sentient beings, not for oneself. Thus, bhikkhus! A good man or good woman, giving with material possessions, will obtain eight merits.' At that time, the World Honored One spoke this verse: 'The wise give at the right time, without stinginess or greed, the merits they have made, they use to give to others. This giving is the most excellent, praised by all the Buddhas, in this life they receive the results, and after death they receive heavenly blessings.' 'Therefore, bhikkhus! Those who wish to obtain the results, should practice these eight things. Their results are immeasurable, countless, they will obtain the treasure of nectar, and gradually reach extinction. Thus, bhikkhus! You should learn in this way.' At that time, the World Honored One said to the bhikkhus, 'Now I will speak about the path to hell, and the path to Nirvana, think about it carefully, do not let it be lost.' The bhikkhus said to the Buddha, 'Yes, World Honored One!' The bhikkhus received the Buddha's teachings.
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佛告比丘：「彼云何趣泥犁之路，向涅槃之道？邪見趣泥犁路，正見向涅槃之道；邪治趣泥犁之路，正治向涅槃之道；邪語趣泥犁之路，正語向涅槃之道；邪業趣泥犁之路，正業向涅槃之道；邪命趣泥犁之路，正命向涅槃之道；邪方便趣泥犁之路；正方便向涅槃之道；邪念趣泥犁之路，正念向涅槃之道；邪定趣泥犁之路，正定向涅槃之道。是謂，比丘！趣泥犁之路，向涅槃之道。諸佛世尊常所應說法，今已果矣！汝等樂在閑居處，樹下露坐，念行善法，無起懈慢。今不勤行，後悔無及。」
非時、泥犁、道 須倫天、地動 大人八念、眾 善男子施、道
增壹阿含經卷第三十八
馬血天子問八政品第四十三
馬血天子非人之時，至世尊所，頭面禮足，在一面立。爾時，天子白世尊言：「曏者生此念：『在地步度，可盡此世界不乎？』我今問世尊！可以步盡世界不耶？」
世尊告曰：「汝今以何義理而作此問？」
天子白佛言：「我昔日一時至婆伽梵天所。是時，梵天遙見我來，而語我言：『善來，馬血天子！此處無為之境，無生、無老、無病、無死、無終、無始，亦無愁、憂、苦、惱。』當我爾時，復作是念：『此是涅槃道耶？何以故？涅槃之中無生、老、病、死、愁、憂、苦、惱。此是世界之極邊耶？設當是世界邊際者，是為世間可步度耶？』」
世尊告曰：「汝今神足為何等類？」
天子白佛言：「猶如力士善於射術，箭去無礙；我今神足其德如是，無所掛礙。」
世尊告曰：「我今問汝，隨所樂報之。猶如有四男子善於射術，然彼四人各向四方射，設有人來，意欲盡攝四面之箭，使不墮地。云何，天子！此人極為捷疾不耶？乃能使箭不墮于地。
「天子當知，上日月前有捷步天子，行來進止復逾斯人之捷疾，然日月宮殿行甚於斯。計彼人天子及日月宮殿之疾，故不如三十三天之速疾也；計三十三天之疾，不如艷天之疾。如是，諸天所有神足，各各不相及。假使汝今有此神德，如彼諸天，從劫至劫，乃至百劫，猶不能盡世境界。所以然者，地界方域不可稱計。
「天子當知，我過去久遠世時，曾作仙人，名為馬血，與汝同字，欲愛已盡，飛行虛空，無所觸礙
現代漢語譯本：佛陀告訴比丘們：『什麼叫做通向地獄的道路，什麼叫做通向涅槃的道路呢？』邪見是通向地獄的道路，正見是通向涅槃的道路；邪思是通向地獄的道路，正思是通向涅槃的道路；邪語是通向地獄的道路，正語是通向涅槃的道路；邪業是通向地獄的道路，正業是通向涅槃的道路；邪命是通向地獄的道路，正命是通向涅槃的道路；邪方便是通向地獄的道路，正方便是通向涅槃的道路；邪念是通向地獄的道路，正念是通向涅槃的道路；邪定是通向地獄的道路，正定是通向涅槃的道路。比丘們，這就是通向地獄的道路，以及通向涅槃的道路。諸佛世尊常常應當宣說的法，現在已經說完了！你們應當樂於在清靜的地方，在樹下露天而坐，思念修行善法，不要產生懈怠之心。現在不勤奮修行，將來後悔就來不及了。』 非時、地獄、道路，須彌山、天、地動搖，大人八種念頭、大眾，善男子佈施、道路。 《增一阿含經》卷第三十八 馬血天子問八政品第四十三 馬血天子在不是人的時候，來到世尊所在的地方，頭面頂禮佛足，然後站立在一旁。當時，天子對世尊說：『我剛才產生這樣一個念頭：『如果用腳步行走，可以走遍這個世界嗎？』我現在請問世尊！可以用腳走遍世界嗎？』 世尊告訴他說：『你現在是根據什麼道理而提出這個問題呢？』 天子對佛說：『我過去曾經有一次到婆伽梵天那裡。當時，梵天遠遠地看見我來了，就對我說：『歡迎你，馬血天子！這裡是無為的境界，沒有生、沒有老、沒有病、沒有死、沒有終結、沒有開始，也沒有憂愁、憂慮、痛苦、煩惱。』當時，我又產生這樣的念頭：『這是涅槃之道嗎？為什麼呢？因為涅槃之中沒有生、老、病、死、憂愁、憂慮、痛苦、煩惱。這是世界的盡頭嗎？如果這裡是世界的邊際，那麼這個世界可以用腳走遍嗎？』 世尊告訴他說：『你現在的神足是什麼樣的呢？』 天子對佛說：『就像力士擅長射箭一樣，箭射出去沒有阻礙；我現在的神足的功德也是這樣，沒有任何阻礙。』 世尊告訴他說：『我現在問你，你根據自己的理解來回答。假設有四個男子擅長射箭，他們四個人分別向四個方向射箭，如果有一個人來，想要接住四面射來的箭，使它們不掉在地上。怎麼樣，天子！這個人是不是非常敏捷呢？才能使箭不掉在地上。』 『天子應當知道，在日月之前有捷步天子，他們行走的速度比這個人還要快，而且日月宮殿的執行速度也比他們快。計算那些人天子和日月宮殿的速度，還不如三十三天的速度快；計算三十三天的速度，不如艷天的速度快。像這樣，諸天的神足，各自都不相同。假設你現在有像那些天一樣的神力，從一個劫到另一個劫，甚至一百個劫，仍然不能走遍世界的邊界。之所以這樣，是因為大地的範圍是無法計算的。』 『天子應當知道，我過去很久遠的時候，曾經做過仙人，名字叫馬血，和你同名，那時我已經斷絕了慾望，可以在虛空中飛行，沒有任何阻礙。』
English version: The Buddha told the monks, 'What is the path to hell, and what is the path to Nirvana? Wrong views are the path to hell, right views are the path to Nirvana; wrong thoughts are the path to hell, right thoughts are the path to Nirvana; wrong speech is the path to hell, right speech is the path to Nirvana; wrong actions are the path to hell, right actions are the path to Nirvana; wrong livelihood is the path to hell, right livelihood is the path to Nirvana; wrong effort is the path to hell, right effort is the path to Nirvana; wrong mindfulness is the path to hell, right mindfulness is the path to Nirvana; wrong concentration is the path to hell, right concentration is the path to Nirvana. Monks, this is the path to hell and the path to Nirvana. The Dharma that all Buddhas should always preach has now been completed! You should be happy to stay in quiet places, sit under trees in the open air, contemplate and practice good deeds, and do not become lazy. If you do not practice diligently now, it will be too late to regret it in the future.' Untimely, hell, path, Mount Sumeru, heaven, earth shaking, great person's eight thoughts, assembly, good man's giving, path. Ekottara Agama Sutra, Volume 38 The Forty-third Chapter on the Eight Policies, Asked by the Horse-Blood Deva When the Horse-Blood Deva was not a human, he came to where the World Honored One was, bowed his head to the Buddha's feet, and stood to one side. At that time, the deva said to the World Honored One, 'I just had this thought: 'If I were to walk on foot, could I traverse this world?' I now ask the World Honored One! Can one traverse the world by walking?' The World Honored One told him, 'On what basis do you ask this question?' The deva said to the Buddha, 'I once went to the Brahma Heaven. At that time, Brahma saw me coming from afar and said to me, 'Welcome, Horse-Blood Deva! This is the realm of non-action, without birth, old age, sickness, death, end, or beginning, and without sorrow, worry, pain, or distress.' At that time, I had this thought: 'Is this the path to Nirvana? Why? Because in Nirvana there is no birth, old age, sickness, death, sorrow, worry, pain, or distress. Is this the edge of the world? If this is the edge of the world, then can this world be traversed by walking?' The World Honored One told him, 'What is the nature of your current supernatural power?' The deva said to the Buddha, 'It is like a strong man who is skilled in archery, and the arrow goes without obstruction; my current supernatural power is like that, without any obstruction.' The World Honored One told him, 'I will now ask you, answer according to your understanding. Suppose there are four men who are skilled in archery, and each of them shoots an arrow in four directions. If someone comes and wants to catch the arrows coming from all four directions, so that they do not fall to the ground. What do you think, deva! Is this person extremely agile? To be able to keep the arrows from falling to the ground.' 'Deva, you should know that before the sun and moon there are swift-footed devas, and their speed is even faster than this person, and the speed of the sun and moon palaces is even faster than them. Calculating the speed of those deva and the sun and moon palaces, it is still not as fast as the Thirty-three Heavens; calculating the speed of the Thirty-three Heavens, it is not as fast as the Yama Heaven. Like this, the supernatural powers of the devas are all different. Suppose you now have the same supernatural power as those devas, from one kalpa to another, even a hundred kalpas, you still cannot traverse the boundaries of the world. The reason for this is that the extent of the earth is immeasurable.' 'Deva, you should know that in the distant past, I was once a hermit named Horse-Blood, the same name as you. At that time, I had already extinguished my desires and could fly in the sky without any obstruction.'
。我爾時，神足與人有異，彈指之頃，以能攝此四方箭，使不墮落。時，我以有此神足，便作是念：『我今能以此神足，可盡境地邊際乎？』即涉世界，而不能盡其方域。命終之後，進德修業而成佛道，坐樹王下，端坐思惟往昔經歷所施為事：『本為仙人，以此神德猶不能盡其方面，當以何神力而得究其邊際乎？』時，我復作是念：『要當乘聖賢八品之徑路，然後乃得盡生死邊際。』
「彼云何名為乘賢聖八品之徑路？所謂正見、正治、正語、正業、正命、正方便、正念、正三昧。天子！又知斯名賢聖八品道，得盡世界之邊際。諸過去恒沙諸佛得盡世界者，盡用此賢聖八品道而究世界；正使將來諸佛世尊出現世者，當以此賢聖之道得盡邊際。」
「步涉無究竟， 得盡世界者， 地種不可稱， 非神足所及。 凡夫施設意， 于中起迷惑， 不別真正法， 流轉五道中。 賢聖八品道， 以此為舟船， 諸佛之所行， 而究世界邊。 正使當來佛， 彌勒之等類， 亦用八種道， 得盡於世界。 是故有智士， 修此聖賢道， 晝夜習行之， 便至無為處。」
是時，馬血天子從如來聞說賢聖八品道，即于座上，諸塵垢盡，得法眼凈。爾時，天子即以頭面禮足，繞佛三匝，便退而去。是時，彼天子即其日，以天種種好華散如來上，即時便說斯偈：
「流轉生死久， 欲涉度世界， 賢聖八品道， 不知又不見。 今我以見諦， 又聞八品道， 便得盡邊際， 諸佛所到處。」
爾時，世尊可彼天子所說。時，彼天子以見佛可之，即禮世尊足，便退而去。
爾時，彼天子聞佛所說，歡喜奉行。
爾時，世尊告諸比丘：「我今當說賢聖八關齋法，汝等善思念之，隨喜奉行！」爾時，諸比丘從佛受教。
世尊告曰：「彼云何名為八關齋法？一者不殺生，二者不與不取，三者不淫，四者不妄語，五者不飲酒，六者不過時食，七者不處高廣之床，八者遠離作倡伎樂、香華涂身。是謂，比丘！名為賢聖八關齋法
現代漢語譯本：我那時，神足與常人不同，彈指之間，就能收攝四方射來的箭矢，使它們不墜落。當時，我擁有這種神足，便心想：『我如今能用這神足，到達世界的邊際嗎？』於是我便涉足世界，卻不能窮盡它的疆域。我命終之後，精進修行，最終成就佛道，在菩提樹下，端坐思惟往昔的經歷和所作所為：『我原本是仙人，擁有這種神力尚且不能窮盡世界的邊際，應當用何種神力才能到達它的盡頭呢？』當時，我又這樣想：『必須遵循聖賢的八正道，才能最終到達生死輪迴的盡頭。』 『那麼，什麼叫做遵循聖賢的八正道呢？』就是指正見、正思惟、正語、正業、正命、正精進、正念、正定。天子！要知道，這被稱為聖賢的八正道，能夠到達世界的邊際。過去恒河沙數般的諸佛能夠到達世界邊際，都是通過這聖賢的八正道來窮盡世界的；即使未來諸佛世尊出現在世間，也應當通過這聖賢之道來達到邊際。」 『步行無法到達盡頭，想要窮盡世界，其廣闊無邊無法稱量，不是神足所能到達的。凡夫俗子以自己的想法來推測，因此產生迷惑，不能分辨真正的佛法，在五道中輪迴。聖賢的八正道，就像渡河的舟船，是諸佛所行之道，能夠到達世界的邊際。即使是未來的佛，如彌勒佛等，也要通過這八正道，才能到達世界的盡頭。所以有智慧的人，應當修習這聖賢之道，日夜勤奮修行，便能到達無為的境界。』 當時，馬血天子從如來那裡聽聞了聖賢的八正道，當即在座位上，所有塵垢都消盡，獲得了清凈的法眼。當時，天子立即以頭面禮拜佛足，繞佛三圈，然後退下。當天，天子就用天上的各種美好鮮花散在如來身上，並即時說了這首偈語： 『在生死中輪迴已久，想要渡過世界，卻不知道也不曾見過聖賢的八正道。如今我已親見真諦，又聽聞了八正道，便能到達邊際，到達諸佛所到的地方。』 當時，世尊認可了天子所說的話。當時，天子見佛認可，便禮拜世尊的腳，然後退下。 當時，天子聽聞佛所說，歡喜奉行。 當時，世尊告訴眾比丘：『我現在要說聖賢的八關齋法，你們要好好思考，隨喜奉行！』當時，眾比丘從佛那裡接受了教誨。 世尊說道：『那麼，什麼叫做八關齋法呢？第一是不殺生，第二是不偷盜，第三是不淫慾，第四是不妄語，第五是不飲酒，第六是不過午食，第七是不坐臥高廣大床，第八是遠離歌舞伎樂、香花涂身。這就是，比丘們！所謂的聖賢八關齋法。』
English version: At that time, my supernatural powers were different from ordinary people. In the snap of a finger, I could gather arrows from all directions and prevent them from falling. At that time, possessing such supernatural powers, I thought: 『Can I now use these powers to reach the edge of the world?』 So I traversed the world, but could not exhaust its boundaries. After my life ended, I advanced in virtue and practice, and attained Buddhahood. Sitting under the Bodhi tree, I contemplated my past experiences and actions: 『I was originally an immortal, and even with such divine powers, I could not exhaust the world's boundaries. What kind of divine power should I use to reach its end?』 Then I thought: 『I must follow the noble eightfold path to finally reach the end of birth and death.』 『What is meant by following the noble eightfold path?』 It refers to right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Heavenly Son! Know that this is called the noble eightfold path, which can reach the edge of the world. All the Buddhas of the past, as numerous as the sands of the Ganges, who were able to reach the edge of the world, did so by exhausting the world through this noble eightfold path; even if future Buddhas appear in the world, they should reach the edge through this noble path.』 『Walking cannot reach the end, and wanting to exhaust the world, its vastness is immeasurable, not reachable by supernatural powers. Ordinary people speculate with their own ideas, thus creating confusion, unable to distinguish the true Dharma, and they revolve in the five paths of existence. The noble eightfold path is like a boat for crossing a river, the path taken by all Buddhas, which can reach the edge of the world. Even future Buddhas, such as Maitreya, must use this eightfold path to reach the end of the world. Therefore, wise people should cultivate this noble path, diligently practicing day and night, and they will reach the state of non-action.』 At that time, the Heavenly Son Ma-xue, upon hearing the noble eightfold path from the Tathagata, immediately had all defilements removed from his seat, and obtained the pure Dharma eye. At that time, the Heavenly Son immediately bowed his head to the Buddha's feet, circled the Buddha three times, and then withdrew. On that day, the Heavenly Son scattered various beautiful heavenly flowers on the Tathagata, and immediately spoke this verse: 『Revolving in birth and death for a long time, wanting to cross the world, yet not knowing or seeing the noble eightfold path. Now that I have seen the truth and heard the eightfold path, I can reach the edge, the place where all Buddhas have reached.』 At that time, the World Honored One approved of what the Heavenly Son had said. At that time, the Heavenly Son, seeing that the Buddha approved, bowed to the Buddha's feet and then withdrew. At that time, the Heavenly Son, having heard what the Buddha said, joyfully practiced it. At that time, the World Honored One told the monks: 『I will now speak about the noble eight precepts of fasting. You should think carefully about them and joyfully practice them!』 At that time, the monks received the teachings from the Buddha. The World Honored One said: 『What are the eight precepts of fasting? First, not to kill; second, not to steal; third, not to engage in sexual activity; fourth, not to lie; fifth, not to drink alcohol; sixth, not to eat after noon; seventh, not to sit or lie on high and wide beds; and eighth, to abstain from singing, dancing, music, and adorning oneself with perfumes and flowers. This, monks, is called the noble eight precepts of fasting.』
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是時，彼優波離白佛言：「云何修行八關齋法？」
世尊告曰：「於是，優波離！若善男子、善女人，於八日、十四日、十五日，往詣沙門若長老比丘所，自稱名字，從朝至暮如羅漢，持心不移不動，刀杖不加群生，普慈於一切：『我今受齋法，一無所犯，不起殺心，習彼真人之教；不盜，不淫，不妄語，不飲酒，不過時食，不在高廣之座，不習作倡伎樂、香華涂身。』設有智慧者，當作是說；假令無智者，當教彼如此之教。又彼比丘當一一指授，無令失次，亦莫超越，復當教使發誓愿。」
優波離白佛言：「云何當發願？」
世尊告曰：「彼發願時：『我今以此八關齋法，莫墮地獄，餓鬼、畜生，亦莫墮八難之處，莫處邊境，莫墮兇弊之處，莫與惡知識從事，父母專正，無習邪見，生中國中，聞其善法，分別思惟，法法成就，持此齋法功德，攝取一切眾生之善，以此功德，惠施彼人，使成無上正真之道，持此誓願之福，施成三乘，使不中退。復持此八關齋法，用學佛道、辟支佛道、阿羅漢道，諸世界學正法者亦習此業，正使將來彌勒佛出現世時，如來、至真、等正覺值遇彼會，使得時度。彌勒出現世時，聲聞三會，初會之時九十六億比丘之眾，第二之會九十四億比丘之眾，第三會九十二億比丘之眾，皆是阿羅漢，諸漏已盡，亦值彼王及國土教授師。』作如是之教，無令缺漏。」
是時，優波離白世尊言：「設彼善男子、善女人雖持八關齋，于中不發誓愿者，豈不得大功德乎？」
世尊告曰：「雖獲其福，福不足言。所以然者，我今當說。
「過去世時，有王名寶岳，以法治化，無有阿曲，領此閻浮提境界。爾時，有佛名曰寶藏如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出現於世。彼王有女名曰牟尼，顏貌殊特，面如桃華色，皆由前世供養諸佛之所致也。爾時，彼佛亦復三會，聲聞初會之時一億六萬八千之眾，第二之會一億六萬之眾，第三之會一億三萬之眾，皆是阿羅漢，諸漏已盡。
「是時，彼佛與諸弟子說如此之法：『諸比丘！當念坐禪，勿有懈怠；復求方便，誦習經戒。』彼佛侍者名曰滿愿，多聞第一，如我今日阿難比丘多聞最勝
現代漢語譯本 這時，優波離對佛說：『如何修行八關齋法？』 世尊告訴他說：『優波離，如果善男子、善女人在每月的初八、十四、十五日，前往沙門或長老比丘處，自報姓名，從早到晚像羅漢一樣，保持心念不動搖，不傷害任何眾生，對一切眾生都充滿慈悲：『我今天受持齋戒，絕不犯戒，不起殺心，學習真人的教誨；不偷盜，不邪淫，不妄語，不飲酒，不吃過午的食物，不坐高廣大床，不習作歌舞音樂、塗抹香料。』有智慧的人，應當這樣說；沒有智慧的人，應當教導他這樣說。而且，比丘應當一一指導，不要遺漏次序，也不要超越，還要教導他們發誓愿。』 優波離對佛說：『應當如何發願？』 世尊告訴他說：『他們發願時：『我今天以這八關齋法的功德，不墮地獄、餓鬼、畜生道，也不墮入八難之處，不處在邊遠地區，不墮入兇險惡劣的地方，不與惡知識交往，父母正直，沒有邪見，生於中國，聽聞佛法，分別思惟，使佛法成就，以持齋的功德，攝取一切眾生的善行，以此功德，迴向給他們，使他們成就無上正真之道，以持誓願的福報，施予三乘，使他們不中途退轉。再以這八關齋法的功德，用來學習佛道、辟支佛道、阿羅漢道，所有世界學習正法的人也修習此業，正使將來彌勒佛出現於世時，如來、至真、等正覺能值遇那個法會，使他們能及時得度。彌勒佛出現於世時，聲聞弟子有三場法會，第一場法會有九十六億比丘，第二場法會有九十四億比丘，第三場法會有九十二億比丘，他們都是阿羅漢，煩惱已盡，也值遇當時的國王和國土教授師。』應當這樣教導，不要遺漏。』 這時，優波離對世尊說：『如果善男子、善女人雖然受持八關齋，但沒有發誓愿，難道就不能得到大功德嗎？』 世尊告訴他說：『雖然能獲得福報，但福報不足以言說。為什麼呢？我現在就來說明。 『過去世時，有一位國王名叫寶岳，以正法治理國家，沒有偏私，統治著整個閻浮提。當時，有一位佛名叫寶藏如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，出現於世。這位國王有一個女兒名叫牟尼，容貌非常特別，面色如桃花般紅潤，這都是前世供養諸佛所致。當時，這位佛也舉行了三場法會，第一場法會有1億6萬8千人，第二場法會有1億6萬人，第三場法會有1億3萬人，他們都是阿羅漢，煩惱已盡。 『當時，這位佛對弟子們說：『各位比丘！應當勤修禪定，不要懈怠；還要尋求方便，誦習經戒。』這位佛的侍者名叫滿愿，是多聞第一，就像我今天的阿難比丘是多聞最勝一樣。
English version At that time, Upali said to the Buddha, 'How should one practice the Eight Precepts Fasting?' The World Honored One told him, 'Upali, if a good man or good woman, on the eighth, fourteenth, or fifteenth day of the month, goes to a Shramana or elder Bhikshu, states their name, and from morning till night acts like an Arhat, keeping their mind unwavering and still, not harming any living beings, and showing universal compassion to all: 『Today, I observe the fast, I will not violate any precepts, I will not give rise to thoughts of killing, I will learn the teachings of the true person; I will not steal, not engage in sexual misconduct, not lie, not drink alcohol, not eat after noon, not sit on high or wide seats, not practice singing, dancing, music, or applying fragrant oils.』 If one is wise, they should say this; if one is not wise, they should be taught to say this. Moreover, the Bhikshu should instruct them one by one, without missing any step, nor skipping ahead, and should also teach them to make vows.' Upali said to the Buddha, 'How should one make vows?' The World Honored One told him, 'When they make vows, they should say: 『Today, with the merit of these Eight Precepts Fasting, may I not fall into hell, the realm of hungry ghosts, or the animal realm, nor fall into the eight difficult places, nor be in a remote region, nor fall into dangerous and evil places, nor associate with evil companions, may my parents be upright, without wrong views, may I be born in China, hear the good Dharma, contemplate and understand it, and may the Dharma be accomplished. With the merit of observing this fast, may I gather the good deeds of all beings, and with this merit, may I dedicate it to them, so that they may achieve the unsurpassed true path. With the blessings of these vows, may I bestow them upon the three vehicles, so that they do not retreat halfway. Furthermore, with the merit of these Eight Precepts Fasting, may I use it to learn the path of the Buddha, the path of the Pratyekabuddha, and the path of the Arhat. May all those in all worlds who learn the true Dharma also practice this, so that when Maitreya Buddha appears in the world in the future, may the Tathagata, the True One, the Perfectly Enlightened One, meet that assembly, and may they be delivered in time. When Maitreya appears in the world, there will be three assemblies of Shravakas. In the first assembly, there will be 9.6 billion Bhikshus, in the second assembly, there will be 9.4 billion Bhikshus, and in the third assembly, there will be 9.2 billion Bhikshus, all of whom will be Arhats, with all their defilements exhausted, and they will also meet the king and the teachers of the land at that time.』 They should be taught in this way, without any omissions.' At that time, Upali said to the World Honored One, 'If a good man or good woman observes the Eight Precepts Fasting but does not make vows, will they not obtain great merit?' The World Honored One told him, 'Although they will obtain blessings, the blessings are not worth mentioning. Why is that? I will now explain. 『In the past, there was a king named Bao Yue, who ruled the country with the Dharma, without any bias, governing the entire Jambudvipa. At that time, there was a Buddha named Bao Zang Tathagata, the True One, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, called Buddha, the World Honored One, who appeared in the world. This king had a daughter named Muni, whose appearance was very special, her face as rosy as a peach blossom, all due to her past lives of making offerings to the Buddhas. At that time, this Buddha also held three assemblies. In the first assembly, there were 106.8 million people, in the second assembly, there were 106 million people, and in the third assembly, there were 103 million people, all of whom were Arhats, with all their defilements exhausted. 『At that time, this Buddha said to his disciples: 『Bhikshus! You should diligently practice meditation, do not be lazy; you should also seek skillful means, and recite and study the Sutras and precepts.』 This Buddha's attendant was named Man Yuan, who was the foremost in learning, just like my disciple Ananda today, who is the most excellent in learning.'
。時，彼滿愿比丘白寶藏佛言：『諸有比丘諸根闇鈍，亦不精進于禪定法，又不誦習，今日世尊欲安此人著何聚中？』寶藏佛告曰：『設有比丘諸根闇鈍，不堪任行禪法者，當修三上人法業。云何為三？所謂坐禪、誦經、佐勸眾事。』如是彼佛與諸弟子說如此微妙之法。
「爾時，有長老比丘，亦不堪任修行禪法。時，彼比丘便作是念：『我今年衰長大，亦不能修其禪法，今當求願行勸助之法。』是時，彼長老比丘入野馬城中，求燭火、麻油，日來供養寶藏如來，使明不斷。
「是時，王女牟尼見此長老比丘里巷乞求，即問彼比丘曰：『比丘！今日為何所求？』比丘報曰：『聖女當知，我年衰邁，不堪行禪法，故求乞脂油，用供養佛，續尊光明。』是時，彼女聞佛名號，歡喜踴躍，不能自勝，白彼長老比丘曰：『汝今，比丘！勿在余處乞求，我自相供給，麻油燈炷盡相惠施。』
「是時，長老比丘受彼女施，日來取油供養寶藏如來，持此功德福業，施與無上正真之道，口自演說：『年既衰大，又復鈍根，無有智慧得行禪法，持此功德之業，所生之處莫墮惡趣，使將來之世值遇聖尊，如今寶藏如來無異；亦遇聖眾如今聖眾而無有異；說法亦當如今無異。』是時，寶藏如來知彼比丘心中所念，即時便笑，口出五色光，而告之曰：『汝今，比丘！將來無數阿僧祇劫當作佛，號曰燈光如來、至真、等正覺。』是時，長老比丘歡喜踴躍，不能自勝，身心堅固，意不退轉，顏色特勝，不與常同。
「時，彼牟尼女人見彼比丘顏色殊常，即前問曰：『比丘！今日顏色極為殊妙，不與常同，得何意故？』比丘報曰：『王女當知，曏者，如來以甘露見灌。』牟尼女問曰：『云何如來以甘露見灌？』比丘報曰：『我為寶藏如來所授決，言將來無數阿僧祇劫當得作佛，號曰燈光如來、至真、等正覺，身心牢固，意不退轉。如是，王女！為彼如來之所授決也。』王女問曰：『彼佛頗授我決乎？』長老比丘報曰：『我亦不知為授汝莂不？』
「是時，王女聞比丘說已，即乘羽寶之車，往至寶藏如來所，頭面禮足，在一面坐。爾時，王女白佛言：『我今見檀越施主，所須脂油恒相供給，然今世尊授彼比丘決，獨不見授莂
當時，那位滿愿比丘對寶藏佛說：『如果有些比丘根器遲鈍，又不精進于禪定修行，也不誦習經典，今天世尊打算把這些人安置在哪個群體中呢？』寶藏佛告訴他說：『如果有比丘根器遲鈍，不能夠進行禪修的，應當修習三種上人法業。哪三種呢？就是坐禪、誦經、協助大眾事務。』就這樣，那位佛陀為他的弟子們宣說了如此微妙的法。 當時，有一位年長的比丘，也無法進行禪修。那時，那位比丘就想：『我今年紀大了，也不能修習禪法了，現在應當尋求行勸助之法。』於是，那位年長的比丘進入野馬城中，尋求燈燭和麻油，每天用來供養寶藏如來，使光明不滅。 當時，王女牟尼看到這位年長的比丘在街巷中乞討，就問那位比丘說：『比丘！今天你所求的是什麼？』比丘回答說：『聖女應當知道，我年紀大了，不能進行禪修，所以乞求油脂，用來供養佛陀，延續佛的光明。』當時，那位女子聽到佛的名號，歡喜雀躍，不能自已，就對那位年長的比丘說：『你現在，比丘！不要在其他地方乞討了，我自己會供給你的，麻油燈芯都全部施捨給你。』 當時，年長的比丘接受了她的佈施，每天取油供養寶藏如來，並將這份功德福業，迴向給無上正真之道，口中自言自語：『我年紀大了，又根器遲鈍，沒有智慧進行禪修，愿以此功德，所生之處不要墮入惡道，使將來能夠遇到聖尊，就像現在的寶藏如來一樣；也遇到聖眾，就像現在的聖眾一樣；說法也應當像現在一樣。』當時，寶藏如來知道那位比丘心中所想，就立即笑了，口中放出五色光芒，並告訴他說：『你現在，比丘！將來經過無數阿僧祇劫後會成佛，號為燈光如來、至真、等正覺。』當時，年長的比丘歡喜雀躍，不能自已，身心堅固，意志不退轉，容顏特別殊勝，與平常不同。 當時，那位牟尼女子看到那位比丘容顏殊常，就上前問道：『比丘！今天你的容顏非常殊妙，與平常不同，是什麼原因呢？』比丘回答說：『王女應當知道，剛才，如來用甘露灌頂。』牟尼女問道：『如來是如何用甘露灌頂的呢？』比丘回答說：『我被寶藏如來授記，說將來經過無數阿僧祇劫後會成佛，號為燈光如來、至真、等正覺，身心牢固，意志不退轉。就是這樣，王女！我被那位如來授記了。』王女問道：『那位佛陀也給我授記了嗎？』年長的比丘回答說：『我也不知道是否給你授記了？』 當時，王女聽了比丘所說，就乘坐羽寶之車，前往寶藏如來所在之處，頭面禮足，在一旁坐下。當時，王女對佛說：『我今天看到施主，所需要的油脂都一直供給，然而現在世尊給那位比丘授記了，卻唯獨沒有給我授記。』
At that time, the Bhikshu Purna-Manoratha said to Buddha Ratna-Garbha: 'If there are Bhikshus whose faculties are dull, who are not diligent in the practice of meditation, and who do not recite the scriptures, where does the World Honored One intend to place these people today?' Buddha Ratna-Garbha replied: 'If there are Bhikshus whose faculties are dull and who are not capable of practicing meditation, they should cultivate the three superior practices. What are the three? They are sitting meditation, reciting scriptures, and assisting in community affairs.' In this way, that Buddha spoke such subtle Dharma to his disciples. At that time, there was an elder Bhikshu who was also incapable of practicing meditation. Then, that Bhikshu thought: 'I am old this year and cannot practice meditation. Now I should seek the practice of encouragement and assistance.' So, that elder Bhikshu entered the city of Wild Horse, seeking candles and sesame oil, which he offered to Buddha Ratna-Garbha daily, so that the light would not be extinguished. At that time, Princess Muni saw this elder Bhikshu begging in the streets and alleys, and asked that Bhikshu: 'Bhikshu! What are you seeking today?' The Bhikshu replied: 'Holy Princess, you should know that I am old and cannot practice meditation, so I am begging for oil to offer to the Buddha, to continue the Buddha's light.' At that time, that woman heard the Buddha's name, and was overjoyed, unable to contain herself, and said to that elder Bhikshu: 'Now, Bhikshu! Do not beg elsewhere, I will provide for you myself, and I will give you all the sesame oil and lamp wicks.' At that time, the elder Bhikshu accepted her offering, and daily took oil to offer to Buddha Ratna-Garbha, and dedicated this merit and virtue to the unsurpassed true path, saying to himself: 'I am old, and my faculties are dull, and I have no wisdom to practice meditation. May this merit prevent me from falling into evil realms in future lives, and may I meet a Holy One in the future, just like the current Buddha Ratna-Garbha; and may I also meet a Holy Assembly, just like the current Holy Assembly; and may the Dharma be preached just as it is now.' At that time, Buddha Ratna-Garbha knew what that Bhikshu was thinking, and immediately smiled, emitting five-colored light from his mouth, and told him: 'Now, Bhikshu! In the future, after countless asamkhya kalpas, you will become a Buddha, named Dipankara Tathagata, the Truly Enlightened One, the Perfectly Enlightened One.' At that time, the elder Bhikshu was overjoyed, unable to contain himself, his body and mind were firm, his will did not retreat, and his countenance was particularly radiant, unlike usual. At that time, that woman Muni saw that Bhikshu's countenance was unusual, and went forward to ask: 'Bhikshu! Today your countenance is extremely radiant, unlike usual, what is the reason?' The Bhikshu replied: 'Holy Princess, you should know that just now, the Tathagata poured nectar upon me.' Muni asked: 'How did the Tathagata pour nectar upon you?' The Bhikshu replied: 'I was given a prediction by Buddha Ratna-Garbha, saying that in the future, after countless asamkhya kalpas, I will become a Buddha, named Dipankara Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, my body and mind will be firm, and my will will not retreat. That is how, Holy Princess! I was given a prediction by that Tathagata.' The Princess asked: 'Did that Buddha also give me a prediction?' The elder Bhikshu replied: 'I also do not know if you were given a prediction or not?' At that time, the Princess, having heard what the Bhikshu said, rode in her feathered treasure chariot to where Buddha Ratna-Garbha was, bowed her head to his feet, and sat to one side. At that time, the Princess said to the Buddha: 'Today I see that the donor, the one who provides the needed oil, has been given a prediction by the World Honored One, but I alone have not been given a prediction.'
。』寶藏如來告曰：『發心求愿，其福難量，何況以財惠施乎？』牟尼女報曰：『設當如來不授我莂者，當自斷其命根。』寶藏如來報曰：『夫處女人之身，求作轉輪聖王者，終不獲也；求作帝釋者，亦不可獲也；求作梵天王者，亦不可得也；求作魔王者，亦不可得也；求作如來者，亦不可得也。』女曰：『我定不能得成無上道乎？』寶藏佛報曰：『能也。牟尼女，成無上正真道也。然王女當知，將來無數阿僧祇劫有佛出世，是汝善知識，彼佛當授汝決。』
「是時，王女白彼佛言：『受者清凈，施主穢濁乎？』寶藏佛告曰：『吾今所說者，心意清凈，發願牢固。』是時，王女語已，即從座起，頭面禮足，繞佛三匝，便退而去。
「優波離當知，無數阿僧祇劫，燈光佛乃出現於世，治在缽頭摩大國，與大比丘眾十六萬八千眾俱，國主、人民悉來承事。是時，彼國有王名提波延那，以法治化，領此閻浮境界。是時，彼王請佛及比丘僧而飯食之。是時，燈光如來清旦著衣持缽，將諸比丘眾入城。
「爾時，有梵志子名曰彌佉，顏貌端政，眾中獨出，像如梵天，通諸經藏，靡不貫練，諸書咒術，皆悉明瞭，天文地理，靡不了知。是時，彼梵志遙見燈光佛來，顏貌殊特，世之奇異，諸根寂定，三十二相、八十種好，莊嚴其身，見已，便發喜豫之意，善心生焉：『書籍所載，如來出現，甚為難遇。時時乃出，猶如優缽華時乃出耳。我今當往試之。』是時，梵志手執五華往至世尊所，復作是念：『其有三十二相者，名曰成佛。』即以五根華散如來上，又求三十二相，唯見三十相，而不見二相，即興狐疑：『今觀世尊不見廣長舌及陰馬藏。』即時說此偈：
「『聞有三十二， 大人之相貌， 今不見二相， 相好為具不？ 頗有陰馬藏， 貞潔不淫乎？ 豈有廣長舌， 舐耳覆面乎？ 為我現其相， 斷諸狐疑結， 陰馬及舌相， 唯愿欲見之。』
「是時，燈光佛即入三昧定，使彼梵志見其二相。是時，燈光佛復出廣長舌，左右舐耳放大光明，還從頂上入。是時，梵志見如來有三十二相具足，見已，歡喜踴躍，不能自勝，普作是說：『唯愿世尊當見觀察，我今持五華奉上如來，又持此身供養聖尊
現代漢語譯本：寶藏如來告訴她說：『發心求愿，其福德難以估量，何況是用財物佈施呢？』牟尼女回答說：『如果如來不給我授記，我當自行斷絕生命。』寶藏如來回答說：『以女人的身份，求作轉輪聖王，終究不能獲得；求作帝釋，也不能獲得；求作梵天王，也不能得到；求作魔王，也不能得到；求作如來，也不能得到。』女子說：『我一定不能成就無上道嗎？』寶藏佛回答說：『能的。牟尼女，能成就無上正真之道。然而王女應當知道，將來無數阿僧祇劫後有佛出世，是你的善知識，那位佛會給你授記。』 『這時，王女對那位佛說：『接受者清凈，施與者反而污濁嗎？』寶藏佛告訴她說：『我所說的是，心意清凈，發願牢固。』這時，王女說完，就從座位起身，頭面禮拜佛足，繞佛三圈，然後退下離去。 『優波離應當知道，無數阿僧祇劫后，燈光佛才出現於世，治理缽頭摩大國，與大比丘眾十六萬八千人在一起，國王、人民都來侍奉他。當時，那個國家有位國王名叫提波延那，以佛法治理國家，統領閻浮提的疆域。當時，那位國王邀請佛陀和比丘僧眾吃飯。當時，燈光如來清晨穿好衣服，拿著缽，帶領眾比丘進入城中。 『那時，有一位婆羅門之子名叫彌佉，容貌端正，在眾人中非常突出，像梵天一樣，通曉各種經藏，沒有不精通的，各種書籍咒術，都非常明瞭，天文地理，沒有不知道的。當時，那位婆羅門遠遠看見燈光佛來了，容貌非常特別，世間罕見，諸根寂靜，三十二相、八十種好，莊嚴他的身體，看見后，就生起歡喜的心情，善心也產生了：『書籍上記載，如來出現，非常難得。時時才出現，就像優缽羅花時時才開放一樣。我今天應當去試探他。』當時，婆羅門手持五種花前往世尊那裡，又這樣想：『具有三十二相的人，就叫做成佛。』就用五種花散在如來身上，又觀察三十二相，只看到三十相，沒有看到另外兩相，就產生了疑惑：『現在觀察世尊，沒有看到廣長舌和陰馬藏。』當時就說了這首偈： 『聽說有三十二， 大人之相貌， 如今不見二相， 相好是否具足？ 是否有陰馬藏， 貞潔不淫呢？ 是否有廣長舌， 能舔耳覆蓋面呢？ 為我顯現其相， 斷除我的疑惑， 陰馬和舌相， 我希望能夠見到。』 『當時，燈光佛就進入三昧定，讓那位婆羅門看見他的兩相。當時，燈光佛又伸出廣長舌，左右舔耳，放出大光明，又從頭頂進入。當時，婆羅門看見如來有三十二相具足，看見后，歡喜踴躍，不能自已，普遍地說：『希望世尊能夠觀察，我今天拿著五種花奉獻給如來，又用此身供養聖尊。』
English version: The Tathagata Treasure Store told her, 『The merit of making a vow is immeasurable, how much more so when giving with wealth?』 The maiden Muni replied, 『If the Tathagata does not grant me a prediction, I will cut off my own life.』 The Tathagata Treasure Store replied, 『As a woman, seeking to become a Wheel-Turning Sage King will ultimately not be achieved; seeking to become Indra will also not be achieved; seeking to become a Brahma King will also not be achieved; seeking to become a Mara King will also not be achieved; seeking to become a Tathagata will also not be achieved.』 The maiden said, 『Am I definitely unable to achieve the unsurpassed path?』 The Buddha Treasure Store replied, 『You are able. Maiden Muni, you will achieve the unsurpassed, true, and correct path. However, royal maiden, you should know that in the future, after countless asamkhya kalpas, a Buddha will appear in the world, who will be your good teacher, and that Buddha will grant you a prediction.』 『At that time, the royal maiden said to that Buddha, 『Is the receiver pure, while the giver is impure?』 The Buddha Treasure Store told her, 『What I am speaking of is that the intention is pure, and the vow is firm.』 At that time, after the royal maiden had spoken, she immediately rose from her seat, bowed her head to the Buddha』s feet, circled the Buddha three times, and then withdrew and left. 『Upali, you should know that after countless asamkhya kalpas, the Buddha Dipankara appeared in the world, ruling in the great country of Padmavati, together with a great assembly of 168,000 monks, and the king and people all came to serve him. At that time, there was a king in that country named Dipayana, who ruled with the Dharma, governing the Jambudvipa territory. At that time, that king invited the Buddha and the assembly of monks for a meal. At that time, the Tathagata Dipankara, in the early morning, put on his robes, held his bowl, and led the assembly of monks into the city. 『At that time, there was a Brahmin son named Mikha, whose appearance was upright and handsome, outstanding among the crowd, like Brahma, well-versed in all the sutras, with nothing he did not master, all the books and mantras, all were clear, and he knew all about astronomy and geography. At that time, that Brahmin saw the Buddha Dipankara coming from afar, his appearance was very special, rare in the world, his senses were tranquil, with the thirty-two marks and eighty minor marks, adorning his body. Upon seeing him, he developed a joyful feeling, and a good heart arose: 『The books record that the appearance of a Tathagata is very rare. They appear only from time to time, like the utpala flower that blooms only from time to time. Today, I should go and test him.』 At that time, the Brahmin, holding five flowers in his hand, went to the World Honored One, and thought, 『One who has the thirty-two marks is called a Buddha.』 He then scattered the five flowers on the Tathagata, and observed the thirty-two marks, but only saw thirty marks, and did not see the other two marks, and then became suspicious: 『Now observing the World Honored One, I do not see the long broad tongue and the hidden male organ.』 He then spoke this verse: 『It is heard there are thirty-two, the marks of a great man, Now I do not see two marks, are the marks complete or not? Is there a hidden male organ, is he chaste and not lustful? Is there a long broad tongue, that can lick the ears and cover the face? Show me those marks, cut off my doubts, The hidden male organ and the tongue, I wish to see them.』 『At that time, the Buddha Dipankara entered samadhi, and allowed that Brahmin to see his two marks. At that time, the Buddha Dipankara extended his long broad tongue, licked his ears on both sides, released great light, and then entered from the top of his head. At that time, the Brahmin saw that the Tathagata had the thirty-two marks complete, and upon seeing them, he was overjoyed, unable to contain himself, and universally said, 『May the World Honored One observe, I now offer five flowers to the Tathagata, and also offer this body to the Holy One.』
。』發此誓願時，彼五華在空中化成寶臺，極為殊妙，四柱四門。彼時，見交露臺已，歡喜踴躍，不能自勝，發此誓願：『使我將來之世作佛，當如燈光佛，弟子翼從，悉皆如是。』
「是時，燈光知彼梵志心中所念，即時便笑。佛世尊常法：若授決時世尊笑者，口出五色光明，遍照三千大千世界。是時，光明已照三千大千世界，日月無復光明，還從頂上入。設如來授決之時，光從頂上入；設授辟支佛決時，光從口出還入耳中；若授聲聞莂者，光從肩上入；若授生天之決者，是時光明從臂中入；若莂生人中者，是時光明從兩脅入；若授生餓鬼決者，是時光明從腋入；若授生畜生決者，光明從膝入；若授生地獄決者，是時光明從腳底入。
「是時，梵志見光從頂上入，歡喜踴躍，不能自勝，即布發在地，並作是說：『設如來不授我決者，即於此處自斷壞，不成諸根。』是時，燈光佛知梵志心中所念，即告之曰：『汝速還起，將來之世，當成作佛，號釋迦文如來、至真、等正覺。』是時，摩納聞佛授決已，心懷踴躍，不能自勝，即于彼處，得遍現三昧，踴在虛空，去地七刃，叉手向燈光如來。
「汝優波離莫作異觀，爾時寶藏如來時長老比丘，豈是異人乎？爾時燈光如來是也。爾時王女牟尼，今我是也。時寶藏如來立我名號字釋迦文，我今以此因緣故，說此八關齋法，當發誓愿，無愿不果。所以然者。若彼女人作是誓願，即于彼劫成其所愿也。若長老比丘不發誓愿者，終不成佛道。誓願之福不可稱記，得至甘露滅盡之處。如是，優波離！當作是學。」
爾時，優波離聞佛所說，歡喜奉行。
一時，佛在摩竭國界，與大比丘眾五百人俱。漸至江水側。
爾時，世尊見江水中，有大材木為水所漂，即坐水側一樹下坐。爾時，世尊告諸比丘：「汝等頗見木為水所漂乎？」
諸比丘白佛言：「唯然，見之。」
世尊告曰：「設當此木不著此岸，不著彼岸，又不中沒，復非在岸上，不為人所捉，復非為非人所捉者，復非為水所迴轉，復非腐敗者，便當漸漸至海。所以然者，海，諸江之原本。汝等比丘亦如是，設不著此岸，不著彼岸，又不中沒，復非在岸上，不為人、非人所捉，亦不為水所迴轉，亦不腐敗，便當漸漸至涅槃處
現代漢語譯本：『當他發下這個誓願時，那五朵蓮花在空中化成一座寶臺，極其殊勝美妙，有四根柱子和四個門。那時，他看到交錯的露臺后，歡喜雀躍，無法自持，便發下這樣的誓願：『愿我將來成佛時，能像燈光佛一樣，弟子們跟隨，一切都像他那樣。』 那時，燈光佛知道這位梵志心中所想，立刻就笑了。佛世尊的常法是：如果授記時世尊笑了，口中就會發出五色光明，遍照三千大千世界。當時，光明已經照遍三千大千世界，日月都失去了光輝，然後從佛的頭頂進入。如果如來授記時，光從頭頂進入；如果授辟支佛記時，光從口中出來再進入耳朵；如果授聲聞記時，光從肩膀進入；如果授生天之記時，這道光明從手臂中進入；如果授生人中之記時，這道光明從兩脅進入；如果授生餓鬼之記時，這道光明從腋下進入；如果授生畜生之記時，光明從膝蓋進入；如果授生地獄之記時，這道光明從腳底進入。 當時，梵志看到光從佛頂進入，歡喜雀躍，無法自持，立刻把頭髮鋪在地上，並說道：『如果如來不給我授記，我就在這裡自斷身軀，毀壞諸根。』那時，燈光佛知道梵志心中所想，就告訴他說：『你快起來，將來你將成佛，號為釋迦文如來、至真、等正覺。』當時，摩納聽到佛陀授記后，心中歡喜雀躍，無法自持，就在那裡，得到了遍現三昧，騰空而起，離地七刃高，合掌向燈光如來。 你優波離不要有別的想法，那時寶藏如來時的長老比丘，難道是別人嗎？就是當時的燈光如來。那時王女牟尼，就是現在的我。當時寶藏如來給我起名號為釋迦文，我現在因為這個因緣，才說這八關齋法，應當發誓愿，沒有願望不能實現。之所以這樣，是因為如果那個女人發下這個誓願，就會在那一劫實現她的願望。如果長老比丘不發誓愿，最終不能成就佛道。誓願的福報不可稱量，可以到達甘露滅盡之處。就這樣，優波離！應當這樣學習。』 當時，優波離聽了佛陀所說，歡喜地奉行。 一時，佛陀在摩竭國境內，與五百位大比丘一同。他們逐漸來到江邊。 當時，世尊看到江水中，有巨大的木材被水漂流，就坐在江邊的一棵樹下。當時，世尊告訴眾比丘：『你們是否看到木材被水漂流？』 眾比丘回答佛陀說：『是的，我們看到了。』 世尊說：『如果這木材不靠著此岸，不靠著彼岸，也不沉沒在水中，又不在岸上，不被人抓住，也不被非人抓住，也不被水迴旋，也不腐爛，就會漸漸到達大海。之所以這樣，是因為大海是所有江河的源頭。你們這些比丘也是這樣，如果不執著於此岸，不執著于彼岸，也不沉沒在水中，又不在岸上，不被人或非人抓住，也不被水迴旋，也不腐爛，就會漸漸到達涅槃之處。』
English version: 'When he made this vow, the five lotuses in the air transformed into a jeweled platform, extremely exquisite and wonderful, with four pillars and four gates. At that time, seeing the intersecting terraces, he was overjoyed and could not contain himself, so he made this vow: 'May I, in the future, when I become a Buddha, be like Dipamkara Buddha, with disciples following, all just like him.' At that time, Dipamkara Buddha knew what this Brahmin was thinking in his heart, and immediately smiled. It is the constant practice of the World Honored One: if the World Honored One smiles when giving a prediction, five-colored light will emanate from his mouth, illuminating the three thousand great thousand worlds. At that time, the light had already illuminated the three thousand great thousand worlds, and the sun and moon lost their radiance, then it entered from the top of the Buddha's head. If a Tathagata gives a prediction, the light enters from the top of the head; if a Pratyekabuddha is given a prediction, the light comes out of the mouth and re-enters the ear; if a Sravaka is given a prediction, the light enters from the shoulder; if a prediction of being born in the heavens is given, the light enters from the arm; if a prediction of being born among humans is given, the light enters from the two sides; if a prediction of being born as a hungry ghost is given, the light enters from the armpit; if a prediction of being born as an animal is given, the light enters from the knee; if a prediction of being born in hell is given, the light enters from the sole of the foot. At that time, the Brahmin saw the light entering from the top of the Buddha's head, and was overjoyed and could not contain himself, so he immediately spread his hair on the ground and said: 'If the Tathagata does not give me a prediction, I will cut off my body here and destroy my faculties.' At that time, Dipamkara Buddha knew what the Brahmin was thinking in his heart, and told him: 'You quickly get up, in the future you will become a Buddha, named Sakyamuni Tathagata, the Truly Enlightened One, the Perfectly Enlightened One.' At that time, the Manava, having heard the Buddha's prediction, was overjoyed and could not contain himself, and right there, he attained the Samadhi of Universal Manifestation, rose into the air, seven blades above the ground, and clasped his hands towards Dipamkara Tathagata. You, Upali, should not have other thoughts, was the elder Bhikshu at the time of Ratnagarbha Tathagata someone else? It was Dipamkara Tathagata at that time. The royal daughter Muni at that time is who I am now. At that time, Ratnagarbha Tathagata gave me the name Sakyamuni, and now because of this cause, I am speaking of this Eight Precepts Fasting Dharma, you should make vows, and no wish will not be fulfilled. The reason for this is that if that woman makes this vow, she will fulfill her wish in that kalpa. If an elder Bhikshu does not make a vow, he will ultimately not achieve Buddhahood. The merit of a vow is immeasurable, and one can reach the place of the extinction of the nectar. Thus, Upali! You should learn in this way.' At that time, Upali, having heard what the Buddha said, joyfully practiced it. At one time, the Buddha was in the territory of Magadha, together with five hundred great Bhikshus. They gradually arrived at the side of a river. At that time, the World Honored One saw in the river water, large pieces of wood being carried by the water, and sat down under a tree by the river. At that time, the World Honored One told the Bhikshus: 'Have you seen the wood being carried by the water?' The Bhikshus replied to the Buddha: 'Yes, we have seen it.' The World Honored One said: 'If this wood does not cling to this shore, does not cling to the other shore, does not sink in the water, is not on the shore, is not grasped by humans, is not grasped by non-humans, is not turned by the water, and does not decay, it will gradually reach the sea. The reason for this is that the sea is the origin of all rivers. You Bhikshus are also like this, if you do not cling to this shore, do not cling to the other shore, do not sink in the water, are not on the shore, are not grasped by humans or non-humans, are not turned by the water, and do not decay, you will gradually reach the place of Nirvana.'
。所以然者，涅槃者，正見、正治、正語、正業、正命、正方便、正念、正定是涅槃之原本。」
爾時，有牧牛人名曰難陀，憑杖而立。是時，彼牧牛人遙聞如是所說，漸來至世尊所而立。爾時，牧牛人白世尊言：「我今亦不著此岸，不在彼岸，又非中沒，復非在岸上，不為人捉，復非為非人所捉，不為水所迴轉，亦非腐敗，漸當至涅槃之處。唯愿世尊聽在道次，得作沙門。」
世尊告曰：「汝今還主牛已，然後乃得作沙門耳。」
牧牛人難陀報曰：「斯牛哀念犢故，自當還家。唯愿世尊聽在道次。」
世尊告曰：「此牛雖當還家，故須汝往付授之。」
是時，牧牛人即受其教，往付牛已，還至佛所，白世尊言：「今已付牛，唯愿世尊聽作沙門。」是時，如來即聽作沙門，受具足戒。
有一異比丘白世尊言：「云何為此岸？云何為彼岸？云何為中沒。云何在岸上？云何不為人所捉？云何不為非人所捉？云何不為水所迴轉？云何不腐敗？」
佛告比丘曰：「此岸者身也。彼岸者身滅耶。中沒者欲愛耶。在岸上者五欲也。為人所捉者，如有族姓子發此誓願：『持此功德福祐，作大國王，若作大臣。』非人所捉者，如有比丘有此誓願：『生四天王中而行梵行，今持功德生諸天之中。』是謂名為非人所捉。為水所迴轉者，此是邪疑也。腐敗者，邪見、邪治、邪語、邪業、邪命、邪方便、邪念、邪定，此是腐敗也。」
是時，難陀比丘在閑靜之處而自修克，所以族姓之子，剃除鬚髮，出家學道者，修無上梵行，生死已盡，梵行已立，所作已辦，更不復受。即于座上成阿羅漢。
爾時，難陀聞佛所說，歡喜奉行。
爾時，提婆達兜以失神足，阿阇世太子日遣五百釜食而供養之。是時，眾多比丘聞提婆達兜以失神足，又為阿阇世所供養，共相將詣佛所，頭面禮足，在一面坐。是時，眾多比丘白佛言：「提婆達兜者極大威力，今為阿阇世王所供養，日遣五百釜食。」
爾時，世尊聞此語已，告諸比丘：「汝等莫興此意，貪提婆達兜比丘利養；彼愚人由此利養自當滅亡。所以然者，於是，比丘！提婆達兜所以出家學者，不果其愿。
「比丘當知，猶如有人出其村落，手執利斧，往詣大樹，先意所望，慾望大樹，及其到樹，持枝葉而還
所以如此的原因是，涅槃的根本在於正見、正思惟、正語、正業、正命、正精進、正念、正定。 當時，有一個名叫難陀的牧牛人，拄著枴杖站立。這時，那牧牛人遠遠地聽到這些話，漸漸來到世尊所在的地方站立。當時，牧牛人對世尊說：『我現在既不執著於此岸，也不在彼岸，又不是在中間沉沒，也不是在岸上，不被人抓住，也不是被非人抓住，不被水流回轉，也不是腐敗，將要逐漸到達涅槃之處。只希望世尊允許我跟隨佛陀修行，成為沙門。』 世尊告訴他說：『你現在把牛還給主人後，才能成為沙門。』 牧牛人難陀回答說：『這些牛因為憐惜小牛，自己會回家的。只希望世尊允許我跟隨佛陀修行。』 世尊告訴他說：『這些牛雖然會回家，但還是需要你親自去交付它們。』 當時，牧牛人立刻接受了教誨，去交付了牛，然後回到佛陀那裡，對世尊說：『現在已經交付了牛，只希望世尊允許我成為沙門。』當時，如來就允許他成為沙門，受了具足戒。 有一位其他的比丘對世尊說：『什麼是此岸？什麼是彼岸？什麼是在中間沉沒？什麼是在岸上？什麼是不被人抓住？什麼是不被非人抓住？什麼是不被水流回轉？什麼是腐敗？』 佛陀告訴比丘說：『此岸是指身體。彼岸是指身體的滅亡。在中間沉沒是指慾望和愛。在岸上是指五種慾望。被人抓住是指，如果有人發誓愿：『憑藉這個功德福報，成為大國王，或者成為大臣。』不被非人抓住是指，如果有比丘發誓愿：『生在四天王中修行梵行，現在憑藉功德生在諸天之中。』這叫做不被非人抓住。被水流回轉是指邪惡的疑惑。腐敗是指邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定，這些是腐敗。』 當時，難陀比丘在安靜的地方自我修行，之所以有族姓的子弟，剃除鬚髮，出家學道，是爲了修行無上的梵行，生死已經終結，梵行已經建立，該做的已經完成，不再受輪迴。就在座位上成就了阿羅漢。 當時，難陀聽到佛陀所說，歡喜地奉行。 當時，提婆達多因為失去了神通，阿阇世太子每天派送五百釜食物來供養他。當時，眾多比丘聽到提婆達多失去了神通，又被阿阇世供養，一起前往佛陀那裡，頂禮佛足，在一旁坐下。當時，眾多比丘對佛陀說：『提婆達多有極大的威力，現在被阿阇世王供養，每天送去五百釜食物。』 當時，世尊聽到這些話后，告訴眾比丘：『你們不要產生這種想法，貪圖提婆達多比丘的利養；那個愚人會因為這些利養而自我滅亡。之所以這樣，是因為，比丘們！提婆達多之所以出家修行，沒有實現他的願望。 『比丘們應當知道，就像有人從村子裡出來，手裡拿著鋒利的斧頭，前往大樹，先是期望得到大樹，等到到了樹邊，卻拿著樹枝樹葉回來了。』
The reason for this is that the root of Nirvana lies in right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. At that time, there was a cowherd named Nanda, standing with a staff. At that time, the cowherd heard these words from afar, and gradually came to where the World Honored One was standing. At that time, the cowherd said to the World Honored One: 'I am now neither attached to this shore, nor on the other shore, nor am I submerged in the middle, nor am I on the bank, not seized by humans, nor seized by non-humans, not turned by the water, nor decayed, and will gradually reach the place of Nirvana. I only wish that the World Honored One would allow me to follow the Buddha's path and become a Shramana.' The World Honored One told him: 'You must return the cows to their owner before you can become a Shramana.' The cowherd Nanda replied: 'These cows, out of compassion for their calves, will return home by themselves. I only wish that the World Honored One would allow me to follow the Buddha's path.' The World Honored One told him: 'Although these cows will return home, you still need to personally deliver them.' At that time, the cowherd immediately accepted the teaching, went to deliver the cows, and then returned to the Buddha, saying to the World Honored One: 'Now I have delivered the cows, I only wish that the World Honored One would allow me to become a Shramana.' At that time, the Tathagata allowed him to become a Shramana and receive the full precepts. Another Bhikkhu said to the World Honored One: 'What is this shore? What is the other shore? What is being submerged in the middle? What is being on the bank? What is not being seized by humans? What is not being seized by non-humans? What is not being turned by the water? What is decay?' The Buddha told the Bhikkhu: 'This shore refers to the body. The other shore refers to the extinction of the body. Being submerged in the middle refers to desire and love. Being on the bank refers to the five desires. Being seized by humans refers to, if someone makes this vow: 'By virtue of this merit and blessing, I will become a great king, or become a minister.' Not being seized by non-humans refers to, if a Bhikkhu makes this vow: 'I will be born in the realm of the Four Heavenly Kings and practice Brahma conduct, and now by virtue of this merit, I will be born among the heavens.' This is called not being seized by non-humans. Being turned by the water refers to evil doubts. Decay refers to wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, these are decay.' At that time, Bhikkhu Nanda was practicing self-cultivation in a quiet place. The reason why the sons of noble families shave their hair and beards, leave home, and learn the Way is to cultivate the supreme Brahma conduct, to end birth and death, to establish Brahma conduct, to complete what needs to be done, and to no longer be subject to reincarnation. He attained Arhatship on the spot. At that time, Nanda heard what the Buddha said and joyfully practiced it. At that time, Devadatta, having lost his supernatural powers, was being provided with five hundred cauldrons of food daily by Prince Ajatasatru. At that time, many Bhikkhus heard that Devadatta had lost his supernatural powers and was being provided for by Ajatasatru, and together they went to the Buddha, bowed at his feet, and sat to one side. At that time, many Bhikkhus said to the Buddha: 'Devadatta has great power, and now he is being provided for by King Ajatasatru, who sends five hundred cauldrons of food daily.' At that time, the World Honored One, having heard these words, told the Bhikkhus: 'You should not have such thoughts, coveting the benefits and offerings of Bhikkhu Devadatta; that foolish person will destroy himself because of these benefits and offerings. The reason for this is that, Bhikkhus! Devadatta, in leaving home to practice, has not fulfilled his wish.' 'Bhikkhus should know, it is like someone who comes out of a village, holding a sharp axe in his hand, going to a large tree, first hoping to get the large tree, but when he gets to the tree, he returns with branches and leaves.'
。今此比丘亦復如是，貪著利養，由此利養，向他自譽，毀呰他人，比丘所行宜，則不果其愿。彼由此利養故，不求方便、起勇猛心，如彼人求寶不得，為智者所棄。
「設有比丘得利養已，亦不自譽，復不毀他人；或時復向他人自稱說：『我是持戒之人，彼是犯戒之士。』比丘所愿者而不果獲，如人舍根，持枝還家，智者見已：『此人雖持枝還家，然不識根。』此中比丘亦復如是，以得利養，奉持戒律，並修梵行，好修三昧。彼以此三昧心向他自譽：『我今得定，餘人無定。』比丘所應行法亦不果獲。猶如有人其求實木，往至大樹，望其實，舍其枝葉，取其根持還。智者見已，便作是說：『此人別其根。』今此比丘亦復如是，興起利養，奉持戒律，亦不自譽，復非毀他人，修行三昧，亦復如是，漸行智慧。夫智慧者，於此法中最為第一。提婆達兜比丘於此法中竟不獲智慧、三昧，亦復不具戒律之法。」
有一比丘白世尊言：「彼提婆達兜者，云何不解戒律之法？彼有神德成就諸行，有此智慧。云何不解戒律之法？有智慧則有三昧，有三昧則有戒律。」
世尊告曰：「戒律之法者，世俗常數；三昧成就者，亦是世俗常數；神足飛行者，亦是世俗常數；智慧成就者，此是第一之義。」
「由禪得神足， 至上不究竟， 不獲無為際， 還墮五欲中。 智慧最為上， 無憂無所慮， 久畢獲等見， 斷于生死有。
「比丘當知，以此方便，知提婆達兜不解戒律之法，亦復不解智慧、三昧之行。汝等比丘，莫如提婆達兜貪著利養。夫利養者，墮人惡處，不至善趣。若著利養，便習邪見，離於正見；習於邪治，離於正治；習於邪語，離於正語；習於邪業，離於正業；習於邪命，離於正命；習邪方便，離正方便；習於邪念，離於正念；習於邪定，離於正定。是故，比丘！勿起利養之心，制令不起；已起利養之心，求方便而滅之。如是，比丘！當作是學。」
當說此微妙之法，六十餘比丘舍除法服，習白衣行；復有六十餘比丘，漏盡意解，諸塵垢盡，得法眼凈。
爾時，世尊告諸比丘：「我今當說船筏譬喻，汝等善思念之，戢在心懷。」
諸比丘對曰：「如是。世尊！」諸比丘從佛受教
現代漢語譯本：現在這位比丘也是這樣，貪戀利養，因為這些利養，就向別人自我誇耀，詆譭他人，比丘應該做的修行，就不能實現他的願望。他因為這些利養的緣故，不尋求方便法門，不生起勇猛精進的心，就像那個人求寶卻得不到，被有智慧的人所拋棄。 現代漢語譯本：『假設有比丘得到利養之後，也不自我誇耀，也不詆譭他人；有時候又向別人自稱說：『我是持戒的人，他是犯戒的人。』比丘所希望的就不能得到，就像有人捨棄樹根，拿著樹枝回家，有智慧的人看到後會說：『這個人雖然拿著樹枝回家，卻不認識樹根。』這裡的比丘也是這樣，因為得到利養，奉持戒律，並且修行梵行，喜歡修習三昧。他用這種三昧心向別人自我誇耀：『我現在得到禪定，其他人沒有禪定。』比丘應該修行的法門也不能得到。就像有人想要得到真正的木材，去到大樹那裡，希望得到樹的本質，卻捨棄樹枝樹葉，拿樹根回家。有智慧的人看到后，就會說：『這個人認識樹根。』現在的比丘也是這樣，因為追求利養，奉持戒律，也不自我誇耀，也不詆譭他人，修行三昧，也是這樣，逐漸修行智慧。智慧，在這法中是最為第一的。提婆達多比丘在這法中最終沒有獲得智慧、三昧，也沒有具備戒律的修行。』 現代漢語譯本：有一位比丘對世尊說：『那個提婆達多，為什麼不理解戒律的修行？他有神通功德成就各種修行，有這樣的智慧。為什麼不理解戒律的修行？有智慧就有三昧，有三昧就有戒律。』 現代漢語譯本：世尊說：『戒律的修行，是世俗的常理；三昧的成就，也是世俗的常理；神通飛行，也是世俗的常理；智慧的成就，這是第一的真諦。』 現代漢語譯本：『由禪定得到神通，達到最高境界卻不究竟，不能獲得無為的邊際，還會墮落到五欲之中。智慧最為殊勝，沒有憂愁沒有顧慮，長久修行最終獲得平等見解，斷除生死輪迴。』 現代漢語譯本：『比丘應當知道，用這種方法，知道提婆達多不理解戒律的修行，也不理解智慧、三昧的修行。你們這些比丘，不要像提婆達多那樣貪戀利養。利養，會使人墮落到惡處，不能到達善處。如果貪戀利養，就會學習邪見，遠離正見；學習邪治，遠離正治；學習邪語，遠離正語；學習邪業，遠離正業；學習邪命，遠離正命；學習邪方便，遠離正方便；學習邪念，遠離正念；學習邪定，遠離正定。所以，比丘！不要生起貪戀利養的心，要制止它不生起；已經生起貪戀利養的心，要尋求方便法門來滅除它。這樣，比丘！應當這樣學習。』 現代漢語譯本：當宣說這微妙的法時，有六十多位比丘捨棄了僧服，學習在家人的行為；又有六十多位比丘，漏盡意解，各種塵垢都消盡，得到法眼清凈。 現代漢語譯本：那時，世尊告訴各位比丘：『我現在要說船筏的比喻，你們要好好思考，牢記在心。』 現代漢語譯本：各位比丘回答說：『是的，世尊！』各位比丘從佛陀那裡接受教誨。
English version: Now, this monk is also like that, greedy for gain, and because of these gains, he boasts to others about himself and disparages others. The practice that a monk should do will not fulfill his wishes. Because of these gains, he does not seek expedient means, nor does he arouse a courageous and diligent mind, just like that person who seeks treasure but does not obtain it and is abandoned by the wise. English version: 'Suppose a monk, having obtained gains, neither boasts about himself nor disparages others; sometimes he also says to others: 'I am a person who upholds the precepts, and he is a person who violates the precepts.' What the monk wishes for will not be obtained, just like a person who abandons the roots and takes the branches home. When the wise see this, they will say: 'Although this person takes the branches home, he does not recognize the roots.' The monk here is also like this. Because he has obtained gains, he upholds the precepts, and practices pure conduct, and likes to cultivate samadhi. With this samadhi mind, he boasts to others: 'I have now attained concentration, and others have no concentration.' The practice that a monk should do will also not be obtained. It is like a person who wants to obtain real wood, goes to a large tree, hoping to obtain its essence, but abandons the branches and leaves, and takes the roots home. When the wise see this, they will say: 'This person recognizes the roots.' The monk here is also like this. Because he seeks gains, upholds the precepts, neither boasts about himself nor disparages others, and cultivates samadhi, he also gradually cultivates wisdom. Wisdom is the most important in this Dharma. Devadatta, the monk, ultimately did not obtain wisdom or samadhi in this Dharma, nor did he possess the practice of precepts.' English version: A monk said to the World Honored One: 'That Devadatta, why does he not understand the practice of precepts? He has supernatural powers and virtues, and has accomplished various practices, and has such wisdom. Why does he not understand the practice of precepts? If there is wisdom, there is samadhi, and if there is samadhi, there are precepts.' English version: The World Honored One said: 'The practice of precepts is a common worldly principle; the accomplishment of samadhi is also a common worldly principle; supernatural flight is also a common worldly principle; the accomplishment of wisdom is the first and foremost truth.' English version: 'By meditation, one obtains supernatural powers, but reaching the highest realm is not ultimate, one cannot obtain the boundary of non-action, and will still fall into the five desires. Wisdom is the most supreme, without worry or concern, after long practice, one will finally obtain equal vision, and cut off the cycle of birth and death.' English version: 'Monks, you should know that by this method, you can know that Devadatta does not understand the practice of precepts, nor does he understand the practice of wisdom and samadhi. You monks, do not be like Devadatta, greedy for gains. Gains will cause people to fall into evil places and not reach good places. If you are greedy for gains, you will learn wrong views and depart from right views; learn wrong practices and depart from right practices; learn wrong speech and depart from right speech; learn wrong actions and depart from right actions; learn wrong livelihood and depart from right livelihood; learn wrong expedients and depart from right expedients; learn wrong mindfulness and depart from right mindfulness; learn wrong concentration and depart from right concentration. Therefore, monks! Do not give rise to a mind greedy for gains, restrain it from arising; if a mind greedy for gains has already arisen, seek expedient means to extinguish it. Thus, monks! You should learn in this way.' English version: When this subtle Dharma was being proclaimed, more than sixty monks abandoned their monastic robes and practiced the ways of lay people; and more than sixty monks, with the exhaustion of outflows and the liberation of mind, all defilements were extinguished, and they obtained the pure Dharma eye. English version: At that time, the World Honored One told the monks: 'Now I will speak of the parable of the raft, you should think about it carefully and keep it in your hearts.' English version: The monks replied: 'Yes, World Honored One!' The monks received the teachings from the Buddha.
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世尊告曰：「彼云何名為船筏譬喻？若汝等行路為賊所擒，當執心意，無起惡情；當起護心，遍滿諸方所，無量無限不可稱計，持心當如地，猶如此地亦受于凈，亦受于不凈，屎尿穢惡皆悉受之，然地不起增減之心，不言此好、此醜。汝今所行亦當如是，設為賊所擒獲，莫生惡念，起增減心。亦如地、水、火、風，亦受于惡，亦受於好，都無增減之心；起慈、悲、喜、護之心，向一切眾生。所以然者，行善之法猶可舍之，何況惡法而可玩習。如有人遭恐難之處，欲度難處至安隱之處，隨意馳走，求其安處。彼見大河極為深廣，亦無船、橋而可得渡至彼岸者；然所立之處極為恐難，彼岸無為。
「爾時，彼人思惟方計：『此河水極深且廣，今可收拾材木草葉，縛筏求渡，依此筏已，從此岸得至彼岸。』爾時，彼人即收拾材木草葉，縛筏而渡，從此岸至彼岸。彼人已渡岸，復作是念：『此筏於我，多所饒益，由此筏得濟厄難，從有恐之地，得至無為之處。我今不捨此筏，持用自隨。』云何，比丘！彼人所至到處，能用此筏自隨乎？為不能耶？」
諸比丘對曰：「不也。世尊！彼人所愿，今已果獲，複用筏自隨乎？」
佛告比丘：「善法猶可舍，何況非法。」
爾時，有一比丘白世尊言：「云何當舍於法，而況非法？我等豈非由法學道乎？」
世尊告曰：「依憍慢滅憍慢、慢慢、增上慢、自慢、邪見慢、慢中慢、增上慢，以無慢滅慢慢，滅無慢、正慢，滅邪慢、增上之慢，盡滅四慢。我昔未成佛道，坐樹王下時，便生此念：『欲界之中誰最豪貴，我當降伏？』此欲界之中，天及人民，皆悉靡伏。時，我復重作是念：『聞有弊魔波旬，今當與彼戰。』以降波旬，一切憍慢豪貴之天，一切靡伏。時我，比丘！于座上笑，使魔波旬境界皆悉震動。」
虛空之中聞說偈聲：
「『舍真凈王法， 出家學甘露， 設克廣愿者， 空此三惡趣。 我今集兵眾， 瞻彼沙門顏， 設不用我計， 執腳擲海表
現代漢語譯本： 世尊說：『什麼是船筏的比喻呢？如果你們在路上被盜賊抓住了，應當保持心意，不要產生惡念；應當發起護衛之心，遍佈各個方向，無量無邊不可計數，保持心意應當像大地一樣，就像這大地既接受清凈之物，也接受不凈之物，糞便污穢都接受，然而大地不會產生增減之心，不說這個好、那個丑。你們現在所行也應當這樣，即使被盜賊抓住了，也不要產生惡念，產生增減之心。也像地、水、火、風一樣，既接受惡，也接受好，都沒有增減之心；發起慈、悲、喜、護之心，對待一切眾生。之所以這樣，是因為行善的方法尚且可以捨棄，何況惡法可以玩弄習染呢？就像有人身處危險之地，想要度過難關到達安穩之處，隨意奔走，尋求安穩的地方。他看到一條大河非常深廣，也沒有船或橋可以渡到彼岸；然而他所處的地方非常危險，彼岸是無為的境界。 『這時，那人思考方法：『這條河水又深又廣，現在可以收集木材草葉，捆紮成筏子來渡河，依靠這個筏子，可以從這岸到達彼岸。』這時，那人就收集木材草葉，捆紮成筏子渡河，從這岸到達彼岸。那人已經渡過河岸，又這樣想：『這個筏子對我很有幫助，因為這個筏子才得以脫離困境，從危險的地方到達無為的境界。我現在不捨棄這個筏子，帶著它隨身。』怎麼樣，比丘們！那人所到之處，能夠帶著這個筏子隨身嗎？還是不能呢？』 眾比丘回答說：『不能。世尊！那人所希望的，現在已經實現了，還要帶著筏子隨身嗎？』 佛告訴比丘們：『善法尚且可以捨棄，何況非法。』 這時，有一位比丘對世尊說：『如何捨棄法，何況非法？我們難道不是通過法來學習道嗎？』 世尊說：『依靠驕慢來滅除驕慢、慢慢、增上慢、自慢、邪見慢、慢中慢、增上慢，以無慢來滅除慢慢，滅除無慢、正慢，滅除邪慢、增上之慢，徹底滅除四種慢。我以前沒有成佛道時，坐在菩提樹下，就產生這樣的念頭：『欲界之中誰最豪貴，我應當降伏？』這欲界之中，天人和人民，都全部被我降伏。當時，我又重新產生這樣的念頭：『聽說有魔王波旬，現在應當與他戰鬥。』降伏波旬之後，一切驕慢豪貴的天人，全部被我降伏。當時，比丘們！我在座位上笑了，使得魔王波旬的境界全部震動。』 虛空中聽到偈語的聲音： 『捨棄真凈的王法，出家學習甘露，如果能克服廣大的願望，就能空掉這三惡道。我現在聚集兵眾，瞻仰那位沙門的容顏，如果不用我的計策，就抓住他的腳扔到海里。』
English version: The World-Honored One said: 'What is the parable of the raft? If you are captured by thieves on the road, you should maintain your mind and not give rise to evil thoughts; you should generate a protective mind, filling all directions, immeasurable and countless, and hold your mind like the earth, just as the earth accepts both clean and unclean things, excrement and filth, yet the earth does not have a mind of increase or decrease, nor does it say this is good or that is bad. You should act in the same way, even if you are captured by thieves, do not give rise to evil thoughts, or a mind of increase or decrease. Like earth, water, fire, and wind, they accept both evil and good, without any mind of increase or decrease; generate a mind of loving-kindness, compassion, joy, and equanimity towards all beings. The reason for this is that even good practices can be abandoned, let alone evil practices that can be indulged in. It is like a person who is in a dangerous place, wanting to cross the difficulty to a safe place, running around seeking a safe place. He sees a great river that is very deep and wide, with no boat or bridge to cross to the other shore; yet the place where he stands is very dangerous, and the other shore is the realm of non-action.' 'At that time, the person thinks of a plan: 『This river is very deep and wide, now I can collect wood and grass leaves, tie them into a raft to cross, and by relying on this raft, I can get from this shore to the other shore.』 At that time, the person collects wood and grass leaves, ties them into a raft and crosses, from this shore to the other shore. After the person has crossed the shore, he thinks: 『This raft has been very helpful to me, because of this raft I was able to escape danger, from a dangerous place to the realm of non-action. Now I will not abandon this raft, but carry it with me.』 How is it, monks! Can that person carry this raft with him wherever he goes? Or can he not?' The monks replied: 'No, World-Honored One! The person's wish has now been fulfilled, why would he still carry the raft with him?' The Buddha told the monks: 'Even good practices can be abandoned, let alone non-practices.' At that time, a monk said to the World-Honored One: 'How can we abandon the Dharma, let alone non-Dharma? Are we not learning the path through the Dharma?' The World-Honored One said: 'Relying on pride to extinguish pride, conceit, arrogance, self-pride, wrong-view pride, pride within pride, and arrogance, using non-pride to extinguish conceit, extinguish non-pride, right pride, extinguish wrong pride, and arrogance, completely extinguishing the four prides. When I had not yet attained Buddhahood, sitting under the Bodhi tree, I had this thought: 『Who is the most powerful in the desire realm, that I should subdue?』 In this desire realm, gods and people were all subdued by me. At that time, I had this thought again: 『I have heard of the demon king Mara, now I should fight with him.』 After subduing Mara, all the proud and powerful gods were subdued by me. At that time, monks! I laughed on my seat, causing the realm of the demon king Mara to shake.' In the empty space, a verse was heard: 'Abandoning the true and pure king's law, leaving home to learn the nectar, if one can overcome great vows, one can empty the three evil realms. Now I gather my troops, gazing upon the face of that Shramana, if he does not use my plan, I will grab his feet and throw him into the sea.'
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增壹阿含經卷第三十九
東晉罽賓三藏瞿曇僧伽提婆譯馬血天子品第四十三之二
「是時，弊魔波旬瞋恚熾盛，即告師子大將曰：『速集四部之眾，欲往攻伐沙門！又當觀察為有何力勢，堪任與我共戰鬥耶？』我爾時復更思惟：『與凡人交戰猶不默然，何況欲界豪貴者乎？要當與彼少多爭競。』時我，比丘！著仁慈之鎧，手執三昧之弓、智慧之箭，俟彼大眾。是時，弊魔、大將兵眾十八億數，顏貌各異，猿猴、師子來至我所。
「爾時，羅剎之眾，或一身若干頭，或有數十身而共一頭，或兩肩有三頸，當心有口，或有一手；或有兩手者；或復四手；或兩手擎頭，口銜死蛇，或頭上火然，口出火光；或兩手擘口，欲前啖之；或披腹相向，手執刀劍，擔持戈矛；或執舂杵；或擔山、負石、擔持大樹者；或兩腳在上，頭在下；或乘象、師子、虎、狼、毒蟲；或步來者；或空中飛。是時，弊魔將爾許之眾，圍繞道樹。
「時，魔波旬在我左側而語我曰：『沙門速起。』時我，比丘！默然不對。如是再三。魔語我曰：『沙門畏我不乎？』我告之曰：『我今執心無所畏懼。』時波旬曰：『沙門！頗見我四部之眾耶？然汝一己，無有器杖兵刃，禿頭露形，著此三衣，復言：「吾無所畏。」』
「爾時，我向波旬，便說此偈：
「『仁鎧三昧弓， 手執智慧箭， 福業為兵眾， 今當壞汝軍。』
「時，魔波旬復語我曰：『我于沙門多所饒益。設不從我語者，正爾取汝，灰滅其形。又復沙門！顏貌端政，年壯可美，出處剎利轉輪王種，速起此處，習於五樂，我當將和使汝得作轉輪聖王。』時，我復報波旬曰：『汝所說者，無常變易，不得久住。亦當舍離，非吾所貪。』時，弊魔波旬復語我曰：『沙門！今日為何所求？志願何物？』時我報曰：『吾所愿者，無憂畏處，安隱恬泊，涅槃城中；使此眾生流浪生死，沈翳苦惱者，導引正路。』
「魔報我曰：『設今沙門不速起乎坐者，當執汝腳，擲著海表。』時我報波旬曰：『我自觀察天上、人中，魔、若魔天、人、若非人，及汝四部之眾，不能使吾一毛動。』魔報我曰：『沙門！今日欲與吾戰乎？』我報之曰：『思得交戰。』魔報我曰：『汝怨是誰？』我復報曰：『憍慢者是
現代漢語譯本 當時，魔王波旬怒火中燒，立刻告訴獅子大將說：『快召集四部軍隊，我要去攻打沙門！還要觀察他有什麼力量，能和我戰鬥？』我當時又想：『和凡人交戰尚且不能沉默，何況是欲界的權貴呢？一定要和他稍微爭鬥一下。』當時我，比丘們！穿上仁慈的鎧甲，手持三昧之弓、智慧之箭，等待他的大軍。當時，魔王、大將的軍隊有十八億之多，面貌各異，有猿猴、獅子來到我這裡。 當時，羅剎的軍隊，有的一個身體長著幾個頭，有的幾十個身體共用一個頭，有的兩個肩膀長著三個脖子，胸口有嘴，有的只有一隻手；有的有兩隻手；有的有四隻手；有的兩隻手舉著頭，嘴裡叼著死蛇，有的頭上燃著火，嘴裡噴出火焰；有的兩手掰開嘴，想要吞噬；有的剖開肚子面對著我，手裡拿著刀劍，扛著長矛；有的拿著舂杵；有的扛著山、揹著石頭、扛著大樹；有的兩腳朝上，頭朝下；有的騎著大象、獅子、老虎、狼、毒蟲；有的步行而來；有的在空中飛。當時，魔王率領著如此眾多的軍隊，包圍著菩提樹。 當時，魔王波旬在我左邊對我說：『沙門快起來。』當時我，比丘們！沉默不語。這樣說了三次。魔王對我說：『沙門是害怕我嗎？』我告訴他說：『我內心堅定，沒有什麼可畏懼的。』當時波旬說：『沙門！你看到我的四部軍隊了嗎？而你一個人，沒有武器，光著頭，穿著這三件衣服，還說：「我沒有什麼可畏懼的。」』 當時，我向波旬，就說了這首偈： 『仁慈是我的鎧甲，三昧是我的弓，手中拿著智慧的箭，福德是我的軍隊，今天就要摧毀你的軍隊。』 當時，魔王波旬又對我說：『我對沙門你有很多好處。如果不是聽我的話，我就要抓住你，讓你灰飛煙滅。而且沙門！你容貌端正，年輕俊美，出身于剎帝利轉輪王族，快離開這裡，去享受五種快樂，我將調和使你成為轉輪聖王。』當時，我回答波旬說：『你所說的，都是無常變化的，不能長久存在。也終將捨棄，不是我所貪求的。』當時，魔王波旬又對我說：『沙門！今天你想要什麼？你的願望是什麼？』當時我回答說：『我所希望的是，沒有憂愁恐懼的地方，安穩平靜，在涅槃城中；讓這些在生死中流浪，沉溺在痛苦中的眾生，引導他們走上正路。』 魔王對我說：『如果今天沙門不快點離開座位，我就要抓住你的腳，把你扔到海邊。』當時我回答波旬說：『我自己觀察天上、人間，魔、魔天、人、非人，以及你的四部軍隊，都不能使我動搖一根毫毛。』魔王對我說：『沙門！今天你想和我戰鬥嗎？』我回答他說：『想要和你戰鬥。』魔王對我說：『你的仇敵是誰？』我回答說：『驕慢者是我的仇敵。』
English version At that time, Mara Papiyas, filled with intense anger, immediately said to the Lion General: 'Quickly gather the four divisions of troops, I want to go and attack the Shramana! Also, observe what strength he has, that he can fight with me?' At that time, I further thought: 'Even fighting with ordinary people, I cannot remain silent, let alone the powerful ones of the desire realm? I must contend with him a little.' At that time, I, monks! Put on the armor of benevolence, held the bow of samadhi, and the arrow of wisdom, waiting for his great army. At that time, the army of Mara and the general numbered eighteen billion, with different appearances, including monkeys and lions, coming to my place. At that time, the Rakshasa troops, some had several heads on one body, some had dozens of bodies sharing one head, some had three necks on two shoulders, a mouth in the chest, some had only one hand; some had two hands; some had four hands; some held their heads with both hands, with dead snakes in their mouths, some had fire burning on their heads, flames coming out of their mouths; some opened their mouths with both hands, wanting to devour; some opened their bellies facing me, holding swords and spears; some held pestles; some carried mountains, stones, and large trees; some had their feet up and heads down; some rode elephants, lions, tigers, wolves, and poisonous insects; some came on foot; some flew in the air. At that time, Mara led such a large army, surrounding the Bodhi tree. At that time, Mara Papiyas, on my left side, said to me: 'Shramana, get up quickly.' At that time, I, monks! Remained silent. He said this three times. Mara said to me: 'Shramana, are you afraid of me?' I told him: 'My mind is firm, I have nothing to fear.' Then Papiyas said: 'Shramana! Do you see my four divisions of troops? Yet you are alone, without weapons, with a bald head, wearing these three robes, and still say, "I have nothing to fear."' At that time, I spoke this verse to Papiyas: 'Benevolence is my armor, samadhi is my bow, in my hand I hold the arrow of wisdom, merit is my army, today I will destroy your army.' At that time, Mara Papiyas again said to me: 'I have many benefits for you, Shramana. If you do not listen to me, I will seize you and reduce you to ashes. Moreover, Shramana! Your appearance is handsome, young and beautiful, born into the Kshatriya Chakravartin lineage, quickly leave this place, enjoy the five pleasures, and I will reconcile you and make you a Chakravartin King.' At that time, I replied to Papiyas: 'What you speak of is impermanent and changing, it cannot last long. It will also be abandoned, it is not what I desire.' At that time, Mara Papiyas again said to me: 'Shramana! What do you seek today? What is your wish?' At that time, I replied: 'What I wish for is a place without sorrow or fear, peaceful and tranquil, in the city of Nirvana; to guide those beings who wander in birth and death, and are immersed in suffering, onto the right path.' Mara said to me: 'If the Shramana does not quickly leave his seat today, I will grab your feet and throw you to the edge of the sea.' At that time, I replied to Papiyas: 'I myself observe the heavens, the human realm, Mara, Mara-devas, humans, non-humans, and your four divisions of troops, none can make a single hair of mine move.' Mara said to me: 'Shramana! Do you want to fight with me today?' I replied: 'I want to fight with you.' Mara said to me: 'Who is your enemy?' I replied: 'The arrogant are my enemies.'
。增上慢、自慢、邪慢、慢中慢、增上慢。』魔語我曰：『汝以何義滅此諸慢？』時我報曰：『波旬當知，有慈仁三昧、悲三昧、喜三昧、護三昧、空三昧、無愿三昧、無相三昧，由慈三昧，辦悲三昧；緣悲三昧，得喜三昧；緣喜三昧，得護三昧。由空三昧，得無愿三昧；因無愿三昧，得無相三昧。以此三三昧之力，與汝共戰。行盡則苦盡，苦盡則結盡，結盡則至涅槃。』
「魔語我曰：『沙門！頗以法滅法乎？』時我報曰：『可以法滅法。』魔問我言：『云何以法滅法？』時我告曰：『以正見滅邪見，以邪見滅正見；正治滅邪治，邪治滅正治；正語滅邪語，邪語滅正語；正業滅邪業，邪業滅正業；正命滅邪命，邪命滅正命；正方便滅邪方便，邪方便滅正方便；正念滅邪念，邪念滅正念；正定滅邪定，邪定滅正定。』魔語我曰：『沙門！今日雖有斯語，此處難克也。汝今速起，無令吾擲著海表。』
「時，我復語波旬曰：『汝作福，唯有一施，今得作欲界魔王；我昔所造功德，無能稱計。汝今所說，方言甚難耶！』波旬報曰：『今所作福，汝今證知；汝自稱說造無數福，誰為證知？』時我，比丘！即伸右手以指案地，語波旬：『我所造功德，地證知之。』我當說此語，是時地神從地涌出，叉手白言：『世尊！我當證知。』地神語適訖，時魔波旬愁憂苦惱，即退不現。
「比丘！當以此方便知之，法猶尚滅，何況非法。我長夜與汝說一覺喻經，不錄其文，況解其義。所以然者，此法玄邃，聲聞、辟支佛所修此法者，獲大功德，得甘露無為之處。彼云何名為乘筏之喻？所謂依慢滅慢，慢已滅盡，無復諸惱亂想之念。猶如野貍之皮極修治之，以手拳加之，亦無聲響，無堅䩕處。此亦如是，若比丘慢盡，都無增減。是故，我今告汝等曰：『設為賊所擒獲者，勿興惡念，當以慈心遍滿諸方，猶如彼極柔之皮，長夜便獲無為之處。』如是，比丘！當作是念。」
當說此法時，于彼坐上，三千天子諸塵垢盡，得法眼凈；六十餘比丘還舍法服，習白衣行；六十餘比丘漏盡意解，得法眼凈。
一時，佛在摩竭國神祇恒水側，與大比丘眾五百人俱
『增上慢、自慢、邪慢、慢中慢、增上慢。』魔對我說：『你用什麼方法來消除這些慢？』當時我回答說：『波旬應當知道，有慈悲三昧、悲三昧、喜三昧、護三昧、空三昧、無愿三昧、無相三昧，通過慈三昧，成就悲三昧；依靠悲三昧，得到喜三昧；依靠喜三昧，得到護三昧。通過空三昧，得到無愿三昧；因為無愿三昧，得到無相三昧。用這三三昧的力量，和你一起戰鬥。修行結束則痛苦結束，痛苦結束則煩惱結束，煩惱結束則到達涅槃。』 『魔對我說：『沙門！難道可以用法來消滅法嗎？』當時我回答說：『可以用法來消滅法。』魔問我說：『如何用以法滅法？』當時我告訴他說：『用正見來消滅邪見，用邪見來消滅正見；用正治來消滅邪治，用邪治來消滅正治；用正語來消滅邪語，用邪語來消滅正語；用正業來消滅邪業，用邪業來消滅正業；用正命來消滅邪命，用邪命來消滅正命；用正方便來消滅邪方便，用邪方便來消滅正方便；用正念來消滅邪念，用邪念來消滅正念；用正定來消滅邪定，用邪定來消滅正定。』魔對我說：『沙門！今天雖然有這些話，但這裡難以戰勝。你現在趕快離開，不要讓我把你扔到海邊。』 『當時，我又對波旬說：『你作福，只有一次佈施，現在才能做欲界魔王；我過去所造的功德，無法計算。你現在所說的話，難道很難嗎！』波旬回答說：『現在所作的福，你現在可以證明；你自己說造了無數的福，誰來證明？』當時我，比丘！就伸出右手用手指按地，對波旬說：『我所造的功德，大地可以證明。』我剛說完這句話，當時地神從地裡涌出來，合掌說道：『世尊！我來證明。』地神說完話，當時魔波旬愁苦惱怒，就退去不見了。 『比丘！應當用這個方法來理解，法尚且可以消滅，何況非法。我長久以來給你們說一個覺悟的比喻，不記錄它的文字，更何況理解它的含義。之所以這樣，是因為這個法深奧玄妙，聲聞、辟支佛修行這個法，可以獲得大功德，得到甘露無為的境界。他們為什麼被稱為乘筏的比喻呢？就是說依靠慢來消滅慢，慢已經消滅乾淨，沒有了煩惱和混亂的想法。就像野貍的皮經過極度的修治，用手拳擊打它，也沒有聲音，沒有堅硬的地方。這個也是這樣，如果比丘的慢已經消滅，就沒有增加和減少。所以，我現在告訴你們說：『即使被賊抓獲，也不要產生惡念，應當用慈心充滿各個方向，就像那極度柔軟的皮，長久以來就可以獲得無為的境界。』如此，比丘！應當這樣想。』 當說這個法的時候，在那個座位上，三千天子的塵垢都消除了，得到了法眼清凈；六十多位比丘還俗，學習白衣的修行；六十多位比丘煩惱都斷盡，心意解脫，得到了法眼清凈。 一時，佛在摩竭國神祇恒水邊，與五百位大比丘在一起。
'Conceit of superiority, conceit, wrong conceit, conceit within conceit, conceit of superiority.' The demon said to me, 'By what means do you extinguish these conceits?' Then I replied, 'Pāpiyas, you should know that there are the samādhis of loving-kindness, compassion, joy, equanimity, emptiness, wishlessness, and signlessness. Through the samādhi of loving-kindness, one accomplishes the samādhi of compassion; relying on the samādhi of compassion, one attains the samādhi of joy; relying on the samādhi of joy, one attains the samādhi of equanimity. Through the samādhi of emptiness, one attains the samādhi of wishlessness; because of the samādhi of wishlessness, one attains the samādhi of signlessness. With the power of these three samādhis, I will fight with you. When practice is exhausted, suffering is exhausted; when suffering is exhausted, fetters are exhausted; when fetters are exhausted, one reaches nirvāṇa.' 'The demon said to me, 'Ascetic! Can one extinguish a dharma with a dharma?' Then I replied, 'One can extinguish a dharma with a dharma.' The demon asked me, 'How does one extinguish a dharma with a dharma?' Then I told him, 'One extinguishes wrong view with right view, and right view with wrong view; one extinguishes wrong practice with right practice, and right practice with wrong practice; one extinguishes wrong speech with right speech, and right speech with wrong speech; one extinguishes wrong action with right action, and right action with wrong action; one extinguishes wrong livelihood with right livelihood, and right livelihood with wrong livelihood; one extinguishes wrong effort with right effort, and right effort with wrong effort; one extinguishes wrong mindfulness with right mindfulness, and right mindfulness with wrong mindfulness; one extinguishes wrong concentration with right concentration, and right concentration with wrong concentration.' The demon said to me, 'Ascetic! Although you have these words today, it is difficult to overcome here. You should leave now, lest I throw you to the edge of the sea.' 'Then, I said to Pāpiyas again, 'You have done good deeds, only one act of giving, and now you can be the king of the desire realm; the merits I have made in the past are countless. Is what you are saying now so difficult?' Pāpiyas replied, 'The good deeds you have done now, you can prove; you yourself say you have made countless good deeds, who will prove it?' Then I, the bhikkhu! stretched out my right hand and pressed the ground with my finger, and said to Pāpiyas, 'The merits I have made, the earth can prove.' As soon as I finished saying this, the earth deity emerged from the ground and said with palms together, 'World Honored One! I will prove it.' As soon as the earth deity finished speaking, the demon Pāpiyas was filled with sorrow, distress, and anger, and then retreated and disappeared. 'Bhikkhus! You should understand this by this method, that even a dharma can be extinguished, let alone a non-dharma. For a long time, I have been telling you a parable of awakening, without recording its words, let alone understanding its meaning. The reason for this is that this dharma is profound and mysterious. Those who practice this dharma, the śrāvakas and pratyekabuddhas, can obtain great merit and attain the state of amṛta and non-action. Why are they called the parable of the raft? It means that one relies on conceit to extinguish conceit. When conceit is completely extinguished, there are no more afflictions and confused thoughts. It is like the skin of a wild fox that has been extremely treated. If you hit it with your fist, there will be no sound, no hard place. It is the same with this. If a bhikkhu's conceit is extinguished, there is no increase or decrease. Therefore, I now tell you, 'Even if you are captured by thieves, do not generate evil thoughts. You should fill all directions with loving-kindness, just like that extremely soft skin, and for a long time, you will attain the state of non-action.' Thus, bhikkhus! you should think in this way.' When this dharma was being spoken, on that seat, the defilements of three thousand devas were all eliminated, and they attained the purity of the Dharma Eye; more than sixty bhikkhus returned to lay life and practiced the ways of the white-clothed; more than sixty bhikkhus exhausted their outflows, their minds were liberated, and they attained the purity of the Dharma Eye. At one time, the Buddha was by the side of the Ganges River in Magadha, together with five hundred great bhikkhus.
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爾時，世尊告諸比丘：「猶如摩竭牧牛人愚惑，少智慧，意欲從恒水此岸，渡牛至彼岸，亦復不觀彼此之岸深淺之處，便驅牛入水，先渡瘦者，又犢尚小，在水中央，極為羸劣，不能得至彼岸。複次，渡中流之牛不肥不瘦，亦不得渡，于中受其苦惱。次復，渡極有力者，亦在水中，受其困厄。
「今我眾中比丘亦復如是，心意闇鈍，無有慧明，不別生死位，不別魔之橋船，意欲渡生死之流，不習於禁戒之法，便為波旬得其便也。從邪道求于涅槃，望得滅度，終不果獲。自造罪業，復墮他人著罪中。猶摩竭牧牛人黠慧多智，意欲渡牛至彼此之岸，先觀察深淺之處，前渡極盛力牛到彼岸；次渡中流之牛，不肥不瘦，亦得渡至彼岸；次渡極羸者，亦渡無他，小犢尋從其後而濟渡無為。
「比丘！如來亦復如是，善察今世、後世，觀生死之海，魔之徑路，自以八正道度生死之難。復以此道度不度者，猶如道牛之正；一正，餘者悉從。我弟子亦復如是，盡有漏成無漏，心解脫、智慧解脫，于現法中以身作證而自游化，度魔境界至無為處。亦如彼有力之牛渡彼恒水得至彼岸。我聲聞亦復如是，斷五下結，成阿那含，于彼般涅槃不還來此間，度魔境界至無為處。如彼中流之牛，不肥不瘦，得渡恒水而無疑難。我弟子亦復如是，斷三結使，淫、怒、癡薄，成斯陀含，來至此世，盡于苦際，斷魔境界至無為之處。如彼瘦牛將諸小犢得渡彼恒水，我弟子亦復如是，斷結使，成須陀洹，必至得度，度魔境界，度生死之難。如彼小犢從母得渡。我弟子亦復如是，持信奉法，斷魔諸縛，至無為處。」
「魔王所應獲， 不究生死邊， 如來今究竟， 世間現慧明。 諸佛所覺了， 梵志不明曉， 猶涉生死岸， 兼度未度者。 今此五種人， 及余不可計， 欲度生死難， 盡佛威神力。
「是故，比丘！當專其心，無放逸行，亦求方便，成賢聖八品之道；依賢聖道已，便能自度生死之海。所以然者，猶如彼愚牧牛之人，外道梵志是也，自溺生死之流，復墮他人著罪中。彼恒水者，即是生死之海也。彼黠慧牧牛者，如來是也；度生死之難，由聖八品道。是故，比丘！當求方便，成八聖道。如是，諸比丘！當作是學
現代漢語譯本： 那時，世尊告訴眾比丘：『就像摩揭陀的牧牛人愚笨，缺少智慧，想要從恒河的此岸把牛渡到彼岸，也不觀察兩岸的深淺，就驅趕牛下水，先渡瘦弱的牛，又因為小牛還小，在水中央，非常虛弱，不能到達彼岸。其次，渡河中間的牛不肥不瘦，也不能渡過去，在水中遭受痛苦。再次，渡最有力的牛，也在水中，遭受困厄。』 『現在我眾中的比丘也像這樣，心意昏暗遲鈍，沒有智慧光明，不辨別生死的地位，不辨別魔的橋樑，想要渡過生死的河流，不修習戒律的法，就被波旬抓住機會。從邪道尋求涅槃，希望得到解脫，最終不能獲得。自己造作罪業，又使他人陷入罪業之中。就像摩揭陀的牧牛人聰明多智，想要把牛渡到兩岸，先觀察深淺的地方，先渡最有力的牛到彼岸；其次渡河中間的牛，不肥不瘦，也能渡到彼岸；再次渡最瘦弱的牛，也能渡過，沒有其他問題，小牛也緊隨其後渡過無為的境界。』 『比丘們！如來也像這樣，善於觀察今世、後世，觀察生死的海洋，魔的道路，自己用八正道渡過生死的苦難。又用這個道來度化沒有度化的人，就像引導牛的正道一樣；一個正了，其餘的都跟隨。我的弟子也像這樣，盡除有漏，成就無漏，心解脫、智慧解脫，在現世中以自身作證而自在游化，渡過魔的境界到達無為之處。也像那有力的牛渡過恒河到達彼岸。我的聲聞弟子也像這樣，斷除五下分結，成就阿那含，在那裡般涅槃，不再回到這個世間，渡過魔的境界到達無為之處。就像那中間的牛，不肥不瘦，渡過恒河而沒有疑難。我的弟子也像這樣，斷除三結使，淫慾、嗔怒、愚癡淡薄，成就斯陀含，來到這個世間，盡除苦的邊際，斷除魔的境界到達無為之處。就像那瘦弱的牛帶著小牛渡過恒河，我的弟子也像這樣，斷除結使，成就須陀洹，必定得到解脫，渡過魔的境界，渡過生死的苦難。就像小牛跟隨母親渡河。我的弟子也像這樣，持守信心，奉行佛法，斷除魔的束縛，到達無為之處。』 『魔王所應獲得的，不探究生死的邊際，如來現在已經究竟，在世間顯現智慧光明。諸佛所覺悟的，梵志不明白，仍然涉足生死的此岸，兼顧度化沒有度化的人。現在這五種人，以及其他不可計數的人，想要渡過生死的苦難，都依靠佛的威神力量。』 『所以，比丘們！應當專心致志，不要放逸，也要尋求方便，成就賢聖的八品道；依靠賢聖道之後，就能自己渡過生死的海洋。之所以這樣，就像那愚笨的牧牛人，外道梵志一樣，自己沉溺在生死的河流中，又使他人陷入罪業之中。那恒河，就是生死的海洋。那聰明的牧牛人，就是如來；渡過生死的苦難，依靠聖八品道。所以，比丘們！應當尋求方便，成就八聖道。就這樣，比丘們！應當這樣學習。』
English version: At that time, the World Honored One told the bhikkhus: 'It is like a cowherd of Magadha, foolish and lacking in wisdom, who wishes to lead his cows from this bank of the Ganges to the other bank, without observing the depths of either bank, he drives the cows into the water. First, he leads the thin ones across, and then the calves, being small, are in the middle of the water, extremely weak, and cannot reach the other bank. Next, the cows in the middle of the stream, neither fat nor thin, also cannot cross, and suffer distress in the water. Again, the strongest cows, also in the water, suffer hardship.' 'Now, the bhikkhus in my assembly are also like this, their minds are dull and dark, without the light of wisdom, not distinguishing the positions of birth and death, not distinguishing the bridge of Mara, wishing to cross the stream of birth and death, not practicing the precepts, and thus are taken advantage of by Mara. Seeking Nirvana from the wrong path, hoping to attain liberation, they ultimately do not succeed. They create their own karmic offenses and also cause others to fall into offenses. It is like the cowherd of Magadha, clever and wise, who wishes to lead his cows to the other bank, first observing the depths of the places, first leading the strongest cows to the other bank; next, leading the cows in the middle of the stream, neither fat nor thin, who also reach the other bank; next, leading the weakest ones, who also cross without any problem, and the calves follow behind, crossing to the realm of non-action.' 'Bhikkhus! The Tathagata is also like this, skillfully observing this world and the next, observing the sea of birth and death, the path of Mara, and using the Noble Eightfold Path to cross the difficulties of birth and death. He also uses this path to lead those who have not crossed, just like the right path for guiding cows; when one is right, the rest follow. My disciples are also like this, exhausting the outflows and achieving the outflowless, liberation of mind and liberation of wisdom, in the present life, bearing witness with their own bodies and freely wandering, crossing the realm of Mara to the place of non-action. It is also like the strong cows crossing the Ganges and reaching the other bank. My disciples who are hearers are also like this, cutting off the five lower fetters, becoming Anagami, attaining Parinirvana there, not returning to this world, crossing the realm of Mara to the place of non-action. Like the cows in the middle of the stream, neither fat nor thin, crossing the Ganges without doubt or difficulty. My disciples are also like this, cutting off the three fetters, with lust, anger, and delusion weakened, becoming Sakadagami, coming to this world, exhausting the limits of suffering, cutting off the realm of Mara to the place of non-action. Like the thin cows leading the calves across the Ganges, my disciples are also like this, cutting off the fetters, becoming Srotapanna, surely attaining liberation, crossing the realm of Mara, crossing the difficulties of birth and death. Like the calves crossing with their mothers. My disciples are also like this, holding faith, practicing the Dharma, cutting off the bonds of Mara, reaching the place of non-action.' 'What Mara should obtain, not investigating the boundaries of birth and death, the Tathagata has now completely understood, revealing the light of wisdom in the world. What the Buddhas have awakened to, the Brahmins do not understand, still treading the shore of birth and death, also leading those who have not crossed. Now these five kinds of people, and others beyond count, wishing to cross the difficulties of birth and death, all rely on the majestic power of the Buddha.' 'Therefore, bhikkhus! You should be focused in your minds, not acting with negligence, and also seek skillful means to achieve the Noble Eightfold Path; relying on the Noble Path, you will be able to cross the sea of birth and death yourselves. The reason for this is like that foolish cowherd, the Brahmins of other paths, who themselves are drowning in the stream of birth and death, and also cause others to fall into offenses. That Ganges is the sea of birth and death. That clever cowherd is the Tathagata; crossing the difficulties of birth and death, relying on the Noble Eightfold Path. Therefore, bhikkhus! You should seek skillful means to achieve the Noble Eightfold Path. Thus, bhikkhus! You should learn in this way.'
。」
一時，佛在羅閱城耆婆伽梨園中，與千二百五十弟子俱，儘是阿羅漢，諸漏已盡，六通清徹，唯除一人，阿難比丘也。
爾時，王阿阇世七月十五日受歲時，夜半明星出現，告月光夫人曰：「今十五日月盛滿，極為清明，當應施行何事？」
夫人報曰：「今十五日說戒之日，應當作倡伎樂，五欲自娛樂。」
時，王聞此語已，不入其懷。王復告優陀耶太子曰：「今夜極清明，應作何事？」
優陀耶太子白王言：「如今夜半極清明，應集四種之兵，諸外敵異國不靡伏者，當往攻伐。」
是時，王阿阇世聞此語已，亦復不入其意。復語無畏太子曰：「如今極清明之夜，應何所施行？」
無畏王子報曰：「今不蘭迦葉，明諸算數，兼知天文地理，眾人所宗仰。可往至彼問此疑難，彼人當與尊說極妙之理，永無留滯。」
時，王聞此語已，亦不入其意。復語須尼摩大臣曰：「如今之夜極為清明，應何所施行？」
須尼摩白王言：「如今夜半極為清明，然阿夷專近在不遠，多所曉了，唯愿大王往問其宜。」
王聞此語已，亦復不入其意。復告婆沙婆羅門曰：「如今夜半極為清明，應何所施行？」
婆羅門報曰：「如今十五日極為清明，然有瞿耶樓近在不遠，唯愿大王往問其義。」
時，王聞此語已，復不合其意。復語摩特梵志曰：「如今夜半極為清明，應作何事？」
梵志報曰：「大王當知，彼休迦旃近在不遠，唯愿大王往問其情。」
王聞此語已，復不合其意。復告索摩典兵師曰：「如今夜半極為清明，應何所施行？」
索摩報曰：「先畢盧持近在不遠，明諸算術，可往問其義。」
王聞此言已，亦不合其意。復告最勝大臣曰：「如今十五日極為清明，應何所施行？」
最勝白王言：「今有尼揵子，博覽諸經，師中最上，唯愿大王往問其義。」
王聞此語已，不合其意。復作是思惟：「此諸人等，斯是愚惑，不別真偽，無有巧便。」
爾時，耆婆伽王子在王左側，王顧語耆婆伽曰：「如今夜半極為清明，應何所施行？」
是時，耆婆伽即前長跪，而白王言：「今如來近在不遠，游貧聚園中，將千二百五十弟子，唯愿大王往問其義
一時，佛陀在羅閱城的耆婆伽梨園中，與一千二百五十位弟子在一起，他們都是阿羅漢，已經斷盡了所有煩惱，擁有六種神通，清澈明瞭，只有阿難比丘除外。 當時，阿阇世王在七月十五日慶祝歲時，半夜時分，明星出現，他告訴月光夫人說：『現在是十五月圓之夜，非常清明，應該做些什麼事呢？』 夫人回答說：『今天是十五說戒的日子，應該奏樂歌舞，享受五欲之樂。』 當時，國王聽了這話，並不放在心上。國王又告訴優陀耶太子說：『今晚非常清明，應該做些什麼事呢？』 優陀耶太子對國王說：『像今晚這樣非常清明的夜晚，應該集結四種軍隊，對於那些不肯臣服的外敵異國，應當前去攻打。』 這時，阿阇世王聽了這話，也並不合他的心意。他又對無畏太子說：『像今晚這樣非常清明的夜晚，應該做些什麼事呢？』 無畏王子回答說：『現在不蘭迦葉，精通各種算術，並且瞭解天文地理，是眾人所敬仰的。可以前去向他請教這些疑難，他會給您講述最精妙的道理，永遠不會有疑惑。』 當時，國王聽了這話，也不合他的心意。他又對須尼摩大臣說：『像今晚這樣非常清明的夜晚，應該做些什麼事呢？』 須尼摩對國王說：『像今晚這樣半夜非常清明，然而阿夷專就在不遠處，他懂得很多道理，希望大王前去向他請教。』 國王聽了這話，也並不合他的心意。他又告訴婆沙婆羅門說：『像今晚這樣半夜非常清明，應該做些什麼事呢？』 婆羅門回答說：『現在是十五月圓之夜，非常清明，然而瞿耶樓就在不遠處，希望大王前去向他請教其中的道理。』 當時，國王聽了這話，又不合他的心意。他又對摩特梵志說：『像今晚這樣半夜非常清明，應該做些什麼事呢？』 梵志回答說：『大王應該知道，休迦旃就在不遠處，希望大王前去詢問他的情況。』 國王聽了這話，又不合他的心意。他又告訴索摩典兵師說：『像今晚這樣半夜非常清明，應該做些什麼事呢？』 索摩回答說：『先畢盧持就在不遠處，精通各種算術，可以前去向他請教其中的道理。』 國王聽了這話，也不合他的心意。他又告訴最勝大臣說：『現在是十五月圓之夜，非常清明，應該做些什麼事呢？』 最勝對國王說：『現在有尼犍子，博覽各種經典，是老師中最優秀的，希望大王前去向他請教其中的道理。』 國王聽了這話，不合他的心意。又這樣思索：『這些人都是愚昧迷惑的，不能分辨真假，沒有巧妙的辦法。』 這時，耆婆伽王子在國王的左側，國王回頭對耆婆伽說：『像今晚這樣半夜非常清明，應該做些什麼事呢？』 這時，耆婆伽立刻上前長跪，對國王說：『現在如來就在不遠處，在游貧聚園中，帶領著一千二百五十位弟子，希望大王前去向他請教其中的道理。』
At one time, the Buddha was in Jivaka's Mango Grove in Rajagriha, with twelve hundred and fifty disciples, all of whom were Arhats, their outflows exhausted, possessing the six supernormal powers, clear and unobstructed, except for one, the monk Ananda. At that time, King Ajatasatru was celebrating the annual festival on the fifteenth day of the seventh month. At midnight, when the morning star appeared, he said to Lady Moonlight, 'Now it is the fifteenth day, the moon is full and very clear. What should we do?' The lady replied, 'Today is the fifteenth, the day for reciting the precepts. We should make music and dance, and enjoy the pleasures of the five desires.' When the king heard this, he did not take it to heart. The king then said to Prince Udaya, 'Tonight is very clear. What should we do?' Prince Udaya said to the king, 'On a night as clear as tonight, we should gather the four kinds of troops and attack those foreign enemies who refuse to submit.' At this time, when King Ajatasatru heard this, it did not suit his mind either. He then said to Prince Abhaya, 'On a night as clear as tonight, what should we do?' Prince Abhaya replied, 'Now, Purana Kassapa is skilled in all kinds of calculations and knows astronomy and geography. He is revered by the people. We can go to him and ask about these doubts. He will tell you the most profound principles, and you will never have any doubts.' At that time, when the king heard this, it did not suit his mind either. He then said to Minister Sunima, 'On a night as clear as tonight, what should we do?' Sunima said to the king, 'On a night as clear as tonight, Ajita Kesakambali is not far away. He understands many principles. I hope Your Majesty will go and ask him.' When the king heard this, it did not suit his mind either. He then said to the Brahmin Bharadvaja, 'On a night as clear as tonight, what should we do?' The Brahmin replied, 'Now it is the fifteenth day, very clear. However, Kakuda Katyayana is not far away. I hope Your Majesty will go and ask him about the meaning of this.' At that time, when the king heard this, it did not suit his mind either. He then said to the ascetic Maudgalyayana, 'On a night as clear as tonight, what should we do?' The ascetic replied, 'Your Majesty should know that Pakudha Kaccayana is not far away. I hope Your Majesty will go and ask him about the situation.' When the king heard this, it did not suit his mind either. He then said to the military officer Soma, 'On a night as clear as tonight, what should we do?' Soma replied, 'Sanajaya Belatthiputta is not far away. He is skilled in all kinds of calculations. You can go and ask him about the meaning of this.' When the king heard this, it did not suit his mind either. He then said to the chief minister, 'Now it is the fifteenth day, very clear. What should we do?' The chief minister said to the king, 'Now there is a Nigantha, who has read many scriptures and is the best among teachers. I hope Your Majesty will go and ask him about the meaning of this.' When the king heard this, it did not suit his mind. He then thought, 'These people are all foolish and deluded, unable to distinguish between truth and falsehood, and have no skillful means.' At this time, Prince Jivaka was on the king's left side. The king turned to Jivaka and said, 'On a night as clear as tonight, what should we do?' At this time, Jivaka immediately knelt down and said to the king, 'Now the Tathagata is not far away, in the Poor Gathering Garden, leading twelve hundred and fifty disciples. I hope Your Majesty will go and ask him about the meaning of this.'
。然彼如來為明為光，亦無疑滯，知三世事，靡不貫博，自當與王演說其事，王所有狐疑，㸌然自悟。」
是時，王阿阇世聞耆婆伽語已，歡喜踴躍，善心生焉，即嘆耆婆伽曰：「善哉！善哉！王子！快說斯言。所以然者，我今身心極為熾然，又復無故取父王殺，我恒長夜作是念：『誰堪任悟我心意者？』今耆婆伽向所說者，正入我意。甚奇！甚特！聞如來音響，㸌然大悟。」
時，王向耆婆伽便說此偈：
「今日極清明， 心意不得悟， 汝等人人說， 應往問誰義。 不蘭阿夷專， 尼揵梵弟子， 斯等不可依， 不能有所濟。 今日極清明， 月滿無瑕穢， 今問耆婆伽， 應往問誰義。」
是時，耆婆伽復以偈報王曰：
「聞其柔軟音， 得脫摩竭魚， 唯愿時詣佛， 永處無畏境。」
時，王復以偈報曰：
「我昔所施行， 于佛無益事， 害彼真佛子， 名曰頻婆娑。 今極懷羞恥， 無顏見世尊， 汝今云何說， 使吾往見之？」
「諸佛無彼此， 諸結永已除， 平等無二心， 此是佛法義。 設以栴檀香， 以涂右手者， 執刀斷左手， 心不起增減。 如愍羅雲子， 一息更無二， 持心向提婆， 怨親無有異。 唯愿大王屈， 往覲如來顏， 當斷其狐疑， 勿足有留滯。」
是時，王阿阇世告耆婆伽王子曰：「汝今速嚴駕五百牙象，五百牸象，然五百燈。」
耆婆伽對曰：「如是，大王！」是時，耆婆伽王子即時嚴駕千象，及然五百燈，前白王言：「嚴駕已辦，王知是時。」
爾時，王阿阇世將諸營從，往詣梨園中，中路便懷恐怖，衣毛皆豎，還顧謂耆婆伽王子曰：「吾今將非為汝所誤乎？將非持吾與怨家耶？」
耆婆伽白王：「實無此理，唯愿大王小復前進，今如來去此不遠。」
時，王阿阇世意猶懷恐，重告耆婆伽曰：「將非為汝所惑，又聞如來將千二百五十弟子，今不聞其聲？」
耆婆伽報曰：「如來弟子恒入三昧，無有亂想，唯愿大王小復前進。」
阿阇世王即下車，步入門至講堂前，默然而立，觀察諸聖眾，還顧謂耆婆伽曰：「如來今在何處？」爾時，一切聖眾盡入炎光三昧，照彼講堂，靡不周遍
現代漢語譯本：然而那位如來佛，是明亮的光輝，也毫無疑惑滯礙，知曉過去、現在、未來三世的事情，沒有不通達廣博的，自然會為大王您演說這些事情，大王您所有的狐疑，會立刻自己領悟。 這時，阿阇世王聽了耆婆伽的話后，歡喜雀躍，善心也生了出來，就讚歎耆婆伽說：『說得好啊！說得好啊！王子！你這話真是太好了。之所以這樣說，是因為我現在身心都非常熾熱，又無緣無故地殺了父王，我常常在長夜裡這樣想：『誰能理解我的心意呢？』現在耆婆伽你所說的，正合我的心意。真是太奇特了！太特別了！聽到如來的聲音，我就會立刻大徹大悟。』 當時，國王對耆婆伽說了這首偈語： 『今日如此清明，我的心意卻無法領悟，你們人人都說，應該去問誰才對呢？不蘭迦葉專斷，尼犍的梵天弟子，這些人不可依靠，不能有所幫助。今日如此清明，月亮圓滿沒有瑕疵，現在問你耆婆伽，應該去問誰才對呢？』 這時，耆婆伽又用偈語回答國王說： 『聽到他柔和的聲音，就能脫離摩竭魚的困境，只希望您能及時去拜見佛陀，永遠處於無畏的境界。』 當時，國王又用偈語回答說： 『我過去所做的事情，對佛陀沒有任何益處，還傷害了那位真正的佛子，名叫頻婆娑羅。現在我非常羞愧，沒有臉面去見世尊，你現在怎麼說，讓我去見他呢？』 『諸佛之間沒有彼此的分別，所有的煩惱都已永遠消除，平等沒有二心，這就是佛法的真義。即使用栴檀香，塗抹在右手，然後用刀砍斷左手，心中也不會有增減的分別。就像慈愛羅睺羅一樣，一念之間沒有差別，用這樣的心對待提婆達多，怨恨和親近也沒有不同。只希望大王您能屈尊，去拜見如來的容顏，一定會斷除您的狐疑，不要再有任何的猶豫。』 這時，阿阇世王告訴耆婆伽王子說：『你現在趕快準備五百頭牙象，五百頭母象，點燃五百盞燈。』 耆婆伽回答說：『遵命，大王！』當時，耆婆伽王子立刻準備好了一千頭象，並點燃了五百盞燈，然後稟告國王說：『已經準備好了，請大王知曉時機。』 這時，阿阇世王帶著隨從，前往梨園，在路上就感到恐懼，汗毛都豎了起來，回頭對耆婆伽王子說：『我現在是不是被你誤導了？是不是要把我交給仇家呢？』 耆婆伽對國王說：『絕對沒有這樣的事，只希望大王稍微再往前走，現在如來離這裡不遠了。』 當時，阿阇世王心中仍然懷有恐懼，再次告訴耆婆伽說：『是不是被你迷惑了，又聽說如來有千二百五十個弟子，現在卻聽不到他們的聲音？』 耆婆伽回答說：『如來的弟子們常常進入禪定，沒有雜亂的念頭，只希望大王稍微再往前走。』 阿阇世王就下了車，步行進入講堂前，默默地站著，觀察著各位聖眾，回頭對耆婆伽說：『如來現在在哪裡？』當時，所有的聖眾都進入了炎光三昧，照亮了整個講堂，沒有哪個地方沒有被照到。
English version: However, that Tathagata, being bright and radiant, is without doubt or hindrance, knowing the affairs of the three times, and is universally knowledgeable. He will naturally explain these matters to the king, and all the king's doubts will be instantly resolved. At this time, King Ajatasatru, having heard Jivaka's words, rejoiced and was elated, and a good intention arose within him. He then praised Jivaka, saying, 'Well said! Well said! Prince! Your words are excellent. The reason I say this is that my body and mind are now extremely agitated, and I have also killed my father for no reason. I constantly think in the long nights, 'Who can understand my mind?' What Jivaka has just said is exactly what I need. It is truly amazing! Truly extraordinary! Upon hearing the Tathagata's voice, I will instantly attain great enlightenment.' At that time, the king spoke this verse to Jivaka: 'Today is so clear, yet my mind cannot understand. You all say, who should I ask? Purana Kassapa is dogmatic, and the disciples of Nigantha are not reliable, they cannot help. Today is so clear, the moon is full and without blemish. Now I ask you, Jivaka, who should I ask?' At this time, Jivaka replied to the king with a verse: 'Hearing his gentle voice, one can escape the predicament of the Makara fish. I only wish that you would go to see the Buddha in time, and forever dwell in a state of fearlessness.' At that time, the king replied with a verse: 'What I have done in the past has not benefited the Buddha, and I have harmed that true son of the Buddha, named Bimbisara. Now I am extremely ashamed, and have no face to see the World Honored One. How can you say that I should go to see him?' 'There is no distinction between Buddhas, all afflictions have been forever eliminated. They are equal and without duality, this is the true meaning of the Buddha's teachings. Even if one were to apply sandalwood fragrance to the right hand, and then cut off the left hand with a knife, the mind would not increase or decrease. Just like the compassion for Rahula, there is no difference in a single thought. With this mind, treat Devadatta, there is no difference between enemies and loved ones. I only wish that Your Majesty would condescend to go and see the Tathagata's face, and your doubts will surely be resolved, do not hesitate any longer.' At this time, King Ajatasatru said to Prince Jivaka, 'You must quickly prepare five hundred tusked elephants, five hundred female elephants, and light five hundred lamps.' Jivaka replied, 'As you command, Your Majesty!' At that time, Prince Jivaka immediately prepared one thousand elephants and lit five hundred lamps, and then reported to the king, 'Everything is ready, Your Majesty, please be aware of the time.' At this time, King Ajatasatru, with his retinue, went to the Lychee Garden. On the way, he felt fear, and his hair stood on end. He turned to Prince Jivaka and said, 'Am I being misled by you? Are you going to hand me over to my enemies?' Jivaka said to the king, 'There is absolutely no such thing. I only wish that Your Majesty would advance a little further. The Tathagata is not far from here.' At that time, King Ajatasatru still had fear in his heart, and again said to Jivaka, 'Am I being deceived by you? I have heard that the Tathagata has one thousand two hundred and fifty disciples, but now I do not hear their voices?' Jivaka replied, 'The Tathagata's disciples are constantly in samadhi, without any distracting thoughts. I only wish that Your Majesty would advance a little further.' King Ajatasatru then got out of his chariot and walked to the front of the lecture hall. He stood silently, observing the holy assembly, and turned to Jivaka and said, 'Where is the Tathagata now?' At that time, all the holy assembly had entered the Flame Light Samadhi, illuminating the entire lecture hall, and there was no place that was not illuminated.
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是時，耆婆伽即時長跪，伸右手指示如來言：「此是如來，最在中央，如日披雲。」
是時，王阿阇世語耆婆伽曰：「甚奇！甚特！今此聖眾心定乃爾。復以何緣有此光明？」
耆婆伽白王：「三昧之力故放光明耳。」
王復告曰：「如我今日觀察聖眾，極為寂然，使我優陀耶太子亦當如是寂然無為。」時，王阿阇世叉手，自稱說曰：「唯愿世尊當見觀察。」
世尊告曰：「善來，大王！」王聞如來音響，極懷歡喜，如來乃見稱說王號。
時，王阿阇世即至佛所，五體投地，以兩手著如來足上，而自稱說：「唯愿世尊當見垂愍，受其悔過。父王無罪而取害之，唯愿受悔，后更不犯，自改往修來。」
世尊告曰：「今正是時，宜時悔過，無令有失。夫人處世，有過能自改者，斯名上人。於我法中，極為廣大，宜時懺悔。」是時，王禮如來足已，住一面坐。
時王白佛言：「唯愿欲有所問，如來聽者，乃敢問耳。」
佛告王曰：「有疑難者，宜時問之。」
王白佛言：「于現世造福，得受現報不乎？」
佛告王曰：「古昔已來頗以此義，曾問人乎？」
王白佛言：「我昔曾以此義而問他人不蘭迦葉：『云何，不蘭迦葉！現世作福得受現報乎？』不蘭迦葉報我言：『無福、無施，無今世、後世善惡之報，世無阿羅漢等成就者。』當我爾時，問此受果之報，彼報曰：『無也。』如有人問以瓜義，報以㮈理，今此迦葉亦復如是。時，我作是念：『此梵志已不解義，豪族王種所問之義，此人方便引餘事報我。』世尊！我即欲斷其頭，即不受其語，尋發遣之。
「時，我復至阿夷專所，而問此義，阿夷專報我言：『若於江左殺害眾生，作罪無量，亦無有罪，亦無惡果之報。』時我，世尊！復作是念：『我今問現世受報之義，此人乃持殺害報吾，猶如有人問梨之義，以㮈報之。』即舍之去。
「復至瞿耶樓所，而問此義。彼人報我曰：『于江右邊造諸功德，不可稱計，于中亦無善之報。』我爾時復作是念：『吾今所問義者，竟不報其理。』復舍之去。
「復往至彼休迦栴所，而問斯義。彼人報曰：『唯有一人出世，一人死，一人往返受其苦樂。』時我復作是念：『我今所問現世之報，乃將生死來相答。』復舍之去
現代漢語譯本：當時，耆婆伽立刻長跪，伸出右手指向如來說：『這位就是如來，最在中央，如同太陽撥開雲霧。』 當時，阿阇世王對耆婆伽說：『真是奇特！真是特別！現在這些聖眾的心竟然如此安定。又是什麼原因有這樣的光明呢？』 耆婆伽告訴國王說：『是三昧的力量才放出光明的。』 國王又說：『我今天觀察這些聖眾，非常寂靜，希望我的兒子優陀耶太子也能像他們一樣寂靜無為。』當時，阿阇世王合起雙手，自稱說道：『希望世尊能夠觀察我。』 世尊說：『歡迎你，大王！』國王聽到如來的聲音，非常高興，如來竟然稱呼他的王號。 當時，阿阇世王立刻來到佛陀面前，五體投地，用雙手放在如來的腳上，然後自稱說道：『希望世尊能夠慈悲憐憫，接受我的懺悔。我殺害了無罪的父王，希望您能接受我的懺悔，以後不再犯錯，改正過去的錯誤，修持未來的善行。』 世尊說：『現在正是時候，應該及時懺悔，不要錯過機會。人在世上，有了過錯能夠自己改正，這才是高尚的人。在我的佛法中，這是非常重要的，應該及時懺悔。』當時，國王禮拜如來的腳后，在一旁坐下。 當時，國王對佛陀說：『希望我能有所請問，如果如來允許，我才敢發問。』 佛陀告訴國王說：『有疑問就應該及時提出來。』 國王對佛陀說：『在現世造福，能夠得到現世的報應嗎？』 佛陀告訴國王說：『從古至今，你曾經用這個問題問過別人嗎？』 國王對佛陀說：『我以前曾經用這個問題問過不蘭迦葉：『不蘭迦葉，在現世作福能夠得到現世的報應嗎？』不蘭迦葉回答我說：『沒有福報，沒有佈施，沒有今世和後世的善惡報應，世上沒有阿羅漢等成就者。』當時，我問他關於受果報的問題，他卻回答說：『沒有。』就像有人問瓜的道理，卻回答㮈的道理一樣，現在的迦葉也是這樣。當時，我這樣想：『這個梵志已經不理解我的意思，我這個豪族王種所問的問題，這個人卻用其他事情來搪塞我。』世尊！我當時就想砍下他的頭，沒有接受他的話，立刻把他趕走了。 『當時，我又去問阿夷專這個問題，阿夷專回答我說：『如果在江左殺害眾生，造下無量的罪業，也沒有罪，也沒有惡果的報應。』當時，世尊！我又這樣想：『我今天問的是現世受報的道理，這個人卻用殺害來回答我，就像有人問梨的道理，卻用㮈來回答一樣。』就離開了他。 『我又去問瞿耶樓這個問題，他回答我說：『在江右邊造作各種功德，不可計數，其中也沒有善的報應。』我當時又這樣想：『我今天所問的道理，他竟然不回答其中的道理。』又離開了他。 『我又去問休迦栴這個問題，他回答說：『只有一個人出生，一個人死亡，一個人往返承受苦樂。』當時我又這樣想：『我今天問的是現世的報應，他竟然用生死來回答我。』又離開了他。
English version: At that time, Jivaka immediately knelt down, extended his right hand, and pointed to the Tathagata, saying, 'This is the Tathagata, right in the center, like the sun breaking through the clouds.' At that time, King Ajatasatru said to Jivaka, 'How marvelous! How extraordinary! The minds of these holy beings are so settled. What is the reason for this light?' Jivaka told the king, 'It is the power of samadhi that emits this light.' The king further said, 'Observing these holy beings today, they are extremely serene. I wish my son, Prince Udaya, could also be as serene and non-active as they are.' At that time, King Ajatasatru put his palms together and said to himself, 'May the World-Honored One observe me.' The World-Honored One said, 'Welcome, Great King!' The king was overjoyed to hear the Tathagata's voice, and the Tathagata even addressed him by his royal title. At that time, King Ajatasatru immediately went to the Buddha, prostrated himself with his five limbs touching the ground, placed his hands on the Tathagata's feet, and said to himself, 'May the World-Honored One have compassion and accept my repentance. I harmed my innocent father. May you accept my repentance, and I will not commit such a mistake again, correcting my past errors and cultivating future good deeds.' The World-Honored One said, 'Now is the right time. You should repent in time and not miss the opportunity. In this world, a person who can correct their mistakes is a noble person. In my Dharma, this is very important. You should repent in time.' At that time, the king bowed to the Tathagata's feet and sat down to one side. At that time, the king said to the Buddha, 'I wish to ask a question. If the Tathagata permits, I will dare to ask.' The Buddha told the king, 'If you have any doubts, you should ask them in time.' The king said to the Buddha, 'If one creates blessings in this life, can one receive the rewards in this life?' The Buddha told the king, 'Since ancient times, have you ever asked anyone this question?' The king said to the Buddha, 'I once asked Purana Kassapa this question: 'Purana Kassapa, if one creates blessings in this life, can one receive the rewards in this life?' Purana Kassapa answered me, 'There is no merit, no giving, no good or bad rewards in this life or the next, and there are no accomplished ones like Arhats in the world.' At that time, when I asked him about the issue of receiving karmic results, he replied, 'There is none.' It is like someone asking about the principle of a melon and being answered with the principle of a pear. This Kassapa is the same. At that time, I thought, 'This Brahmin does not understand my meaning. This person is evading the question of a noble king like me by using other matters.' World-Honored One! I wanted to cut off his head at that time. I did not accept his words and immediately sent him away. 'At that time, I went to Ajita Kesakambali and asked him this question. Ajita Kesakambali answered me, 'If one kills living beings on the left bank of the river, creating immeasurable sins, there is no sin, and there is no retribution of evil consequences.' At that time, World-Honored One! I thought again, 'Today I am asking about the principle of receiving rewards in this life, and this person is answering me with killing. It is like someone asking about the principle of a pear and being answered with a pear.' Then I left him. 'I went to Pakudha Kaccayana and asked him this question. He answered me, 'If one creates various merits on the right bank of the river, which are countless, there is no reward of good in them.' At that time, I thought again, 'The principle I am asking about today, he is not answering the principle within it.' Then I left him. 'I went to Nigantha Nataputta and asked him this question. He answered, 'Only one person is born, one person dies, and one person goes back and forth to endure suffering and joy.' At that time, I thought again, 'Today I am asking about the rewards in this life, and he is answering me with birth and death.' Then I left him.'
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「往問先毗盧持如此之義。彼人報我言：『過去者以滅，更不復生；當來未至，亦復不有；現在不住，住者即變易。』時我復作是念：『我今所問現世之報，乃持三世相酬，此非正理。』即復捨去。
「至尼揵子所，而問此義：『云何，尼揵子！頗有現世作福得受現世報也？』彼報我言：『無因無緣，眾生結縛；亦無有因，亦無有緣，眾生著結縛；無因無緣，眾生清凈。』時我復作是念：『此梵志等斯是愚惑，不別真為，猶盲無目，所問之義，竟不相報，如似弄轉輪聖王種。』尋復舍之去。今我，世尊！故問其義，現世作福現受報也？唯愿世尊演說其義。」
爾時，世尊告曰：「大王！我今問汝義，隨所樂報之。大王！頗有典酒、廚宰，賞護物左右使人乎？」
王白佛言：「唯然，有之。」
「設彼使人執勞經久，復當賞遺不乎？」
王白佛言：「隨功敘用，不令有怨。」
佛告王曰：「以此方便，知現世作福得受現報。云何，大王！既處高位，恤民以禮，當復賞遺不乎？」
王白佛言：「唯然，世尊！食共同甘，並命不恨。」
佛告王曰：「當以此方便，知昔日出處極卑，漸漸積功，與王同歡，以是之故，現世作福得受現報。」
佛告王曰：「彼有勞之人，經歷年歲，來白王言：『我等功勞已立，王所朋知，欲從王求意所愿。』王當以與不乎？」
王白佛言：「隨彼所愿而不違之。」
佛告王曰：「彼有勞之人，欲得辭王，剃除鬚髮，著三法衣，出家學道，修清凈行。王聽不乎？」
王白佛言：「唯然，聽之。」
佛告王曰：「設王見彼剃除鬚髮，出家學道，在我左右；王欲何所施為？」
王白佛言：「承事供養，隨時禮拜。」
佛告王曰：「以此方便，知現作福得受現報。設彼有勞之人，持戒完具，無有所犯；王欲何所施行？」
王白佛言：「盡其形壽供給衣被、飲食、床敷臥具、病瘦醫藥，不使缺減。」
佛告王曰：「以此方便，知現身作福得受現報。設復彼人已作沙門，盡有漏，成無漏，心解脫、智慧解脫，己身作證而自游化，生死已盡，梵行已立，所作已辦，更不復受有，如實知之。王欲何為？」
王白佛言：「我當盡形壽，承事供養衣被、飲食，床臥具、病瘦醫藥，不令有乏
『我曾去問先毗盧，關於這個道理。那人告訴我：『過去的事已經滅亡，不會再發生；未來的事還沒到來，也不存在；現在的事不會停留，停留就會變化。』當時我再次思考：『我所問的是現世的報應，他卻用三世的理論來回答，這不合道理。』於是我就離開了。 『我又去尼揵子那裡，問他這個道理：『尼揵子，有沒有現世作福就能得到現世報應的？』他回答我說：『沒有原因也沒有緣由，眾生就會被束縛；也沒有原因也沒有緣由，眾生就會被束縛；沒有原因也沒有緣由，眾生就會清凈。』當時我再次思考：『這些梵志真是愚蠢迷惑，不能分辨真假，就像瞎子一樣，我問的問題，他們竟然不回答，就像在玩弄轉輪聖王的種子一樣。』於是我又離開了。現在，世尊！我才來問這個道理，現世作福真的能得到現世報應嗎？希望世尊能為我解釋這個道理。』 這時，世尊告訴國王說：『大王！我現在問你一些問題，你根據自己的想法回答。大王！你有沒有掌管酒食、廚房的官員，以及負責保護物品的左右侍從？』 國王回答佛說：『是的，有。』 『如果這些侍從辛勤勞作很久，你會不會賞賜他們？』 國王回答佛說：『根據他們的功勞給予獎賞，不讓他們有怨言。』 佛告訴國王說：『通過這個道理，就可以知道現世作福能得到現世報應。大王！你身居高位，用禮儀來安撫百姓，你會不會賞賜他們？』 國王回答佛說：『是的，世尊！我與他們同甘共苦，甚至可以為他們犧牲生命。』 佛告訴國王說：『通過這個道理，就可以知道過去地位卑微的人，通過不斷積累功勞，最終可以與國王同樂，因此，現世作福能得到現世報應。』 佛告訴國王說：『那些辛勤勞作的人，經過多年，來告訴國王說：『我們已經立下功勞，國王也知道，我們想向國王求取我們想要的東西。』國王會給他們嗎？』 國王回答佛說：『會滿足他們的願望，不會違背。』 佛告訴國王說：『那些辛勤勞作的人，想要辭別國王，剃除鬚髮，穿上三法衣，出家學道，修清凈的修行。國王會允許嗎？』 國王回答佛說：『是的，會允許。』 佛告訴國王說：『如果國王看到他們剃除鬚髮，出家學道，在我的身邊；國王會怎麼做？』 國王回答佛說：『我會侍奉供養他們，隨時禮拜。』 佛告訴國王說：『通過這個道理，就可以知道現世作福能得到現世報應。如果那些辛勤勞作的人，持戒圓滿，沒有犯任何戒律；國王會怎麼做？』 國王回答佛說：『我會盡我一生，供給他們衣服、飲食、床鋪臥具、生病時的醫藥，不會讓他們缺少。』 佛告訴國王說：『通過這個道理，就可以知道現世作福能得到現世報應。如果那個人已經成為沙門，斷盡了煩惱，成就了無漏，心解脫、智慧解脫，自己證悟了真理，並且四處游化，生死已經結束，清凈的修行已經完成，該做的已經做完，不再受輪迴，如實地知道這一切。國王會怎麼做？』 國王回答佛說：『我會盡我一生，侍奉供養他們衣服、飲食、床鋪臥具、生病時的醫藥，不會讓他們缺少。』
'I went to ask Xianpilu about this meaning. That person told me: 『The past is extinguished and will not be reborn; the future has not yet arrived and does not exist; the present does not stay, and staying means change.』 At that time, I thought again: 『What I am asking about is the retribution in this life, but he is answering with the theory of the three lifetimes, which is not reasonable.』 So I left. 'I went to the Niganzis and asked them about this meaning: 『Niganzi, is there a way to do good deeds in this life and receive retribution in this life?』 He replied to me: 『Without cause and without condition, sentient beings are bound; also without cause and without condition, sentient beings are bound; without cause and without condition, sentient beings are pure.』 At that time, I thought again: 『These Brahmins are truly foolish and confused, unable to distinguish between truth and falsehood, like the blind, they do not answer the questions I asked, as if they are playing with the seeds of a wheel-turning sage king.』 So I left again. Now, World Honored One! I am asking about this meaning, is it true that doing good deeds in this life can receive retribution in this life? I hope the World Honored One can explain this meaning for me.』 At this time, the World Honored One told the king: 『Great King! I will now ask you some questions, and you answer according to your own thoughts. Great King! Do you have officials in charge of wine and food, the kitchen, and left and right attendants responsible for protecting items?』 The king replied to the Buddha: 『Yes, I do.』 『If these attendants work hard for a long time, will you reward them?』 The king replied to the Buddha: 『I will reward them according to their merits, so that they will not have any complaints.』 The Buddha told the king: 『Through this principle, you can know that doing good deeds in this life can receive retribution in this life. Great King! You are in a high position, and you treat the people with courtesy, will you reward them?』 The king replied to the Buddha: 『Yes, World Honored One! I share joys and sorrows with them, and I can even sacrifice my life for them.』 The Buddha told the king: 『Through this principle, you can know that people who were once in a humble position, through continuous accumulation of merit, can eventually share joy with the king, therefore, doing good deeds in this life can receive retribution in this life.』 The Buddha told the king: 『Those who have worked hard, after many years, come to tell the king: 『We have established merit, and the king knows it, we want to ask the king for what we want.』 Will the king give it to them?』 The king replied to the Buddha: 『I will fulfill their wishes and will not go against them.』 The Buddha told the king: 『Those who have worked hard want to bid farewell to the king, shave their beards and hair, put on the three Dharma robes, leave home to study the Way, and practice pure cultivation. Will the king allow it?』 The king replied to the Buddha: 『Yes, I will allow it.』 The Buddha told the king: 『If the king sees them shave their beards and hair, leave home to study the Way, and be by my side; what will the king do?』 The king replied to the Buddha: 『I will serve and make offerings to them, and bow to them at any time.』 The Buddha told the king: 『Through this principle, you can know that doing good deeds in this life can receive retribution in this life. If those who have worked hard, keep the precepts completely, and have not violated any precepts; what will the king do?』 The king replied to the Buddha: 『I will provide them with clothes, food, bedding, and medicine when they are sick for the rest of my life, and I will not let them lack anything.』 The Buddha told the king: 『Through this principle, you can know that doing good deeds in this life can receive retribution in this life. If that person has already become a Shramana, has exhausted all defilements, has achieved the unconditioned, has achieved liberation of mind and liberation of wisdom, has realized the truth himself, and is traveling everywhere, life and death have ended, pure cultivation has been completed, what should be done has been done, and he will no longer be reborn, and he knows all of this as it is. What will the king do?』 The king replied to the Buddha: 『I will serve and make offerings to them with clothes, food, bedding, and medicine when they are sick for the rest of my life, and I will not let them lack anything.』
。」
佛告王曰：「當以此方便，知現世作福得受現報。設復彼人盡其形壽，于無餘涅槃界而般涅槃者，王欲何所施設？」
王白佛言：「當於四道頭起大神寺，兼以香華供養，懸繒、幡、蓋，承事禮敬。所以然者，彼是天身，非為人身。」
佛告王曰：「當以此方便，知現世作福得受現報。」
王白佛言：「我今以此譬喻于中受解，今日世尊重演其義。自今已后信受其義，唯愿世尊受為弟子！自歸於佛、法、比丘僧。今復懺悔，如愚、如惑，父王無過而取害之，今以身命自歸，唯愿世尊除其罪𠎝，演其妙法，長夜無為，如我自知所作罪報，無有善本。」
佛告王曰：「世有二種人無罪而命終，如屈伸臂頃，得生天上。云何為二？一者不造罪本而修其善，二者為罪，改其所造。是謂二人而取命終生於天上，亦無流滯。」
「人作極惡行， 悔過轉微薄， 日悔無懈息， 罪根永已拔。
「是故，大王！當以法治化，莫以非法。夫以法治化者，身壞命終，生善處天上。彼以命終，名譽遠布，周聞四方，後人共傳：『昔日有王，正法治化，無有阿曲。』人以稱傳，彼人所生之處，增壽益算，無有中夭。是故，大王！當發歡喜之心，向三尊，佛、法、聖眾。如是，大王！當作是學。」
爾時，阿阇世王即從座起，頭面禮佛足，便退而去。王去不遠，佛告諸比丘：「今此阿阇世王不取父王害者，今日應得初沙門果證，在四雙八輩之中，亦復得賢聖八品道，除去八愛，超越八難，雖爾，今猶獲大幸，得無根之信。是故，比丘！為罪之人，當求方便，成無根之信。我優婆塞中得無根信者，所謂阿阇世是也。」
爾時，世尊告諸比丘：「有世八法隨世迴轉。云何為八？一者利，二者衰，三者毀，四者譽，五者稱，六者譏，七者苦，八者樂。是謂，比丘！有此八法隨世迴轉。諸比丘！當求方便，除此八法。如是，諸比丘！當作是學。」
爾時，世尊告諸比丘：「如來出現世間，又於世界成佛道，然不著世間八法，猶與周旋，猶如淤泥出生蓮華，極為鮮潔，不著塵水，諸天所愛敬，見者心歡。如來亦復如是，由胞胎生，于中長養，得成佛身，亦如琉璃之寶、凈水之珍，不為塵垢所染。如來亦復如是，亦生於世間，不為世間八法所染著
佛陀告訴阿阇世王說：『應當用這種方法，知道今生作福可以得到現世的報應。假設這個人終其一生，在無餘涅槃的境界中入滅，大王您打算如何處置呢？』 阿阇世王回答佛陀說：『我應當在四通八達的路口建造大神寺，同時用香花供養，懸掛絲綢、幡旗、寶蓋，恭敬地侍奉禮拜。之所以這樣做，是因為他是天身，不是人身。』 佛陀告訴阿阇世王說：『應當用這種方法，知道今生作福可以得到現世的報應。』 阿阇世王回答佛陀說：『我現在從這個比喻中領悟了道理，今天世尊您闡述了其中的含義。從今以後，我將信受這個道理，只希望世尊接納我為弟子！我皈依佛、法、比丘僧。現在我再次懺悔，像愚人一樣，像迷惑一樣，我的父王沒有過錯卻被我殺害，現在我以身命皈依，只希望世尊消除我的罪過，演說微妙的佛法，使我長夜無憂，因為我自知所作的罪業，沒有善的根基。』 佛陀告訴阿阇世王說：『世上有兩種人無罪而命終，就像屈伸手臂那樣短暫的時間，就能升到天上。哪兩種人呢？第一種是不造作罪惡的根本而修習善行，第二種是曾經造作罪惡，後來改正了自己所犯的錯誤。這兩種人命終后都能升到天上，不會滯留在惡道。』 『人如果做了極惡的事情，如果能悔改，罪業就會逐漸減輕，每天悔改不懈怠，罪惡的根源就會永遠被拔除。 『所以，大王！應當用正法來治理國家，不要用非法。用正法治理國家的人，身壞命終后，會生到善處天上。他命終后，名聲會遠播，傳遍四方，後人會傳頌說：『過去有一位國王，用正法治理國家，沒有絲毫的偏頗。』人們口口相傳，他所出生的地方，壽命會增長，不會中途夭折。所以，大王！應當發起歡喜心，歸向三寶，佛、法、聖眾。大王，應當這樣學習。』 當時，阿阇世王立即從座位上站起來，頭面頂禮佛足，然後退了下去。阿阇世王離開不遠，佛陀告訴眾比丘說：『如果阿阇世王沒有殺害他的父王，今天他應該可以證得初果沙門，位列四雙八輩之中，也可以得到賢聖八品道，除去八愛，超越八難。即使如此，他現在仍然獲得了很大的幸運，得到了無根的信心。所以，比丘們！犯了罪的人，應當尋求方便，成就無根的信心。我的優婆塞中得到無根信心的，就是阿阇世王。』 當時，世尊告訴眾比丘說：『世間有八種法隨著世間運轉。哪八種呢？第一是利，第二是衰，第三是毀，第四是譽，第五是稱，第六是譏，第七是苦，第八是樂。比丘們！這八種法隨著世間運轉。諸位比丘！應當尋求方便，去除這八種法。諸位比丘！應當這樣學習。』 當時，世尊告訴眾比丘說：『如來出現在世間，又在世間成就佛道，然而不執著於世間的八法，仍然與它們周旋，就像淤泥中生出的蓮花，極其鮮艷潔凈，不沾染塵土和水，為諸天所愛敬，見到的人都心生歡喜。如來也是這樣，由胞胎出生，在其中成長，最終成就佛身，也像琉璃之寶、清凈之水中的珍寶，不被塵垢所污染。如來也是這樣，雖然生於世間，卻不被世間的八法所染著。』
The Buddha said to King Ajatasatru, 'You should use this method to understand that doing good deeds in this life can bring about immediate rewards. Suppose that person lives out their entire lifespan and enters parinirvana in the realm of no-remainder nirvana, what would you, O King, do?' King Ajatasatru replied to the Buddha, 'I would build great temples at the crossroads of the four paths, and offer incense and flowers, hang silk banners and canopies, and serve and pay homage respectfully. The reason for this is that he is a heavenly being, not a human being.' The Buddha said to King Ajatasatru, 'You should use this method to understand that doing good deeds in this life can bring about immediate rewards.' King Ajatasatru replied to the Buddha, 'I now understand the meaning from this analogy, and today, World Honored One, you have explained its significance. From now on, I will believe and accept this teaching, and I only wish that the World Honored One would accept me as a disciple! I take refuge in the Buddha, the Dharma, and the Sangha. Now I repent again, like a fool, like one who is deluded, my father was without fault, yet I harmed him. Now I take refuge with my life, and I only wish that the World Honored One would remove my sins, expound the wonderful Dharma, so that I may have peace through the long night, for I know the karmic consequences of my actions, and I have no foundation of goodness.' The Buddha said to King Ajatasatru, 'There are two kinds of people in the world who die without sin, and in the time it takes to bend and stretch an arm, they are reborn in heaven. What are the two? The first is one who does not create the root of sin but cultivates goodness, and the second is one who has committed sins but has changed their ways. These two kinds of people, upon death, are reborn in heaven without delay.' 'If a person commits extremely evil deeds, but if they repent, their sins will gradually diminish. If they repent daily without ceasing, the root of their sins will be forever eradicated.' 'Therefore, O King! You should rule with the Dharma, not with what is not the Dharma. Those who rule with the Dharma, when their bodies break and they die, will be reborn in a good place in heaven. After their death, their reputation will spread far and wide, and people will say, 『In the past, there was a king who ruled with the true Dharma, without any bias.』 People will pass on his story, and in the place where he is reborn, his lifespan will increase, and he will not die prematurely. Therefore, O King! You should generate a joyful heart and turn towards the Three Jewels, the Buddha, the Dharma, and the Sangha. O King, you should learn in this way.' At that time, King Ajatasatru immediately rose from his seat, bowed his head to the Buddha's feet, and then withdrew. Not long after the king left, the Buddha said to the monks, 'If King Ajatasatru had not killed his father, today he would have attained the first stage of a Shramana, among the four pairs and eight individuals, and he would have also attained the eight noble paths, removed the eight attachments, and transcended the eight difficulties. Even so, he has still obtained great fortune, and has gained faith without roots. Therefore, monks! Those who have committed sins should seek a way to achieve faith without roots. Among my lay disciples who have obtained faith without roots, Ajatasatru is one of them.' At that time, the World Honored One said to the monks, 'There are eight worldly dharmas that revolve with the world. What are the eight? The first is gain, the second is loss, the third is defamation, the fourth is praise, the fifth is acclaim, the sixth is criticism, the seventh is suffering, and the eighth is pleasure. Monks! These eight dharmas revolve with the world. Monks! You should seek a way to remove these eight dharmas. Monks! You should learn in this way.' At that time, the World Honored One said to the monks, 'The Tathagata appears in the world, and also attains Buddhahood in the world, yet he is not attached to the eight worldly dharmas, but still interacts with them, just like a lotus flower that grows out of the mud, extremely bright and clean, not stained by dust or water, loved and respected by the gods, and those who see it are filled with joy. The Tathagata is also like this, born from the womb, growing within it, and finally attaining Buddhahood, also like a jewel of lapis lazuli, a treasure in pure water, not stained by dust. The Tathagata is also like this, although born in the world, he is not stained by the eight worldly dharmas.'
。是故，比丘！當勤精進，修行八法。如是，比丘！當作是學。」
爾時，世尊告諸比丘：「有八種之人，流轉生死，不住生死。云何為八，趣須陀洹、得須陀洹、趣斯陀含、得斯陀含、趣阿那含、得阿那含、趣阿羅漢、得阿羅漢。是謂，比丘！有此八人流轉生死，不住生死。是故，比丘！求其方便，度生死之難，勿住生死。如是，比丘！當作是學。」
馬血、齋、難陀 提婆達、船筏 牧牛、無根信 世法、善、八人
增壹阿含經卷第四十
九眾生居品第四十四
爾時，世尊告諸比丘：「有九眾生居處，是眾生所居之處。云何為九？或有眾生，若干種身，若干種想，所謂天及人也；或有眾生，若干種身一想，所謂梵迦夷天，最初出現也；或有眾生，一身若干想，所謂光音天也；或有眾生，一身一想，所謂遍凈天也；或有眾生無量空，所謂空處天也；或有眾生無量識，識處天也；或有眾生不用處，所謂不用處天也；或有眾生有想無想，有想無想處天也；諸所生之處名為九也。是謂，比丘！九眾生居處，群萌之類，曾居、已居、當居。是故，比丘！當求方便，離此九處。如是，諸比丘！當作是學。」
爾時，世尊告諸比丘：「當說嚫愿有九種之德，汝等善思念之！吾今當敷演其義。」是時，諸比丘受佛教誡。
佛告比丘：「彼云何名為嚫愿九種之德？比丘當知，檀越施主成就三法；所施之物亦成就三法；受物之人亦成就三法。彼檀越施主云何成就三法？於是，檀越施主信成就，誓願成就，亦不殺生，是謂檀越施主成就此三法。所施之物云何成就此三法？於是，施物色成就、香成就、味成就，是謂施物三事成就。云何受物之人成就三事？於是，受物之人戒成就、智慧成就、三昧成就，是謂受施之人成就三法。如是，達嚫成就此九法，獲大果報，至甘露滅盡之處。夫為施主欲求其福者，當求方便，成就此九法。如是，比丘！當作是學。」
爾時，世尊告諸比丘：「為成就九法。云何為九？強顏、耐辱、貪心、慳著、心念不捨離、健忘、少睡、隱匿淫泆、亦無返復為九。是謂，比丘！為成就此九法。惡比丘亦覆成就九法
因此，比丘們！應當勤奮精進，修行八種法。比丘們！應當這樣學習。 那時，世尊告訴眾比丘：『有八種人，在生死中流轉，卻不滯留于生死。哪八種呢？趣向須陀洹果位者、證得須陀洹果位者、趣向斯陀含果位者、證得斯陀含果位者、趣向阿那含果位者、證得阿那含果位者、趣向阿羅漢果位者、證得阿羅漢果位者。』比丘們！這就是這八種人在生死中流轉，卻不滯留于生死。因此，比丘們！要尋求方便，度脫生死的苦難，不要滯留于生死。比丘們！應當這樣學習。 馬血、齋戒、難陀，提婆達多、船筏，牧牛、無根的信仰，世俗法、善、八種人。 增一阿含經卷第四十 九眾生居品第四十四 那時，世尊告訴眾比丘：『有九種眾生居住的地方，是眾生所居住之處。哪九種呢？有的眾生，有多種身體，有多種想法，例如天人和人；有的眾生，有多種身體，只有一種想法，例如梵迦夷天，最初出現的天人；有的眾生，只有一種身體，有多種想法，例如光音天；有的眾生，只有一種身體，只有一種想法，例如遍凈天；有的眾生，處於無量虛空之中，例如空處天；有的眾生，處於無量識之中，例如識處天；有的眾生，處於無所有之處，例如無所有處天；有的眾生，處於有想無想之中，例如有想無想處天；所有這些眾生所居住的地方，總稱為九處。』比丘們！這就是九種眾生居住的地方，一切有情眾生，曾經居住、正在居住、將來居住的地方。因此，比丘們！應當尋求方便，脫離這九處。比丘們！應當這樣學習。 那時，世尊告訴眾比丘：『當說供養的願望有九種功德，你們要好好思考！我現在將詳細闡述它的含義。』當時，眾比丘接受了佛的教誨。 佛告訴比丘們：『這所謂的供養的願望的九種功德是什麼呢？比丘們應當知道，佈施者成就三種法；所施之物也成就三種法；接受佈施的人也成就三種法。』『佈施者如何成就三種法呢？』『佈施者具有信心，具有誓願，也不殺生，這就是佈施者成就這三種法。』『所施之物如何成就這三種法呢？』『所施之物顏色美好，香氣芬芳，味道可口，這就是所施之物成就這三種法。』『接受佈施的人如何成就這三種法呢？』『接受佈施的人戒律清凈，具有智慧，具有禪定，這就是接受佈施的人成就這三種法。』如此，供養成就這九種法，就能獲得巨大的果報，到達甘露滅盡的境界。作為佈施者，想要獲得福報，應當尋求方便，成就這九種法。比丘們！應當這樣學習。 那時，世尊告訴眾比丘：『爲了成就九種法。哪九種呢？厚顏無恥、不能忍受屈辱、貪心、吝嗇、心中執著不捨離、健忘、少睡眠、隱藏淫慾、也不反省悔改，這就是九種。』比丘們！這就是爲了成就這九種法。惡比丘也同樣成就這九種法。
Therefore, bhikkhus! You should strive diligently and cultivate the eight dharmas. Thus, bhikkhus! You should learn. At that time, the Blessed One told the bhikkhus: 'There are eight kinds of people who transmigrate in samsara, yet do not dwell in samsara. What are the eight? Those who are approaching the stream-enterer stage, those who have attained the stream-enterer stage, those who are approaching the once-returner stage, those who have attained the once-returner stage, those who are approaching the non-returner stage, those who have attained the non-returner stage, those who are approaching the arahant stage, and those who have attained the arahant stage.' Bhikkhus! These are the eight kinds of people who transmigrate in samsara, yet do not dwell in samsara. Therefore, bhikkhus! Seek the means to cross the difficulties of samsara, do not dwell in samsara. Thus, bhikkhus! You should learn. Horse blood, fasting, Nanda, Devadatta, raft, cattle herding, faith without roots, worldly dharmas, good, eight people. Ekottara Agama Sutra, Volume 40 Chapter 44: Nine Abodes of Beings At that time, the Blessed One told the bhikkhus: 'There are nine abodes of beings, which are the places where beings dwell. What are the nine? Some beings have various bodies and various perceptions, such as gods and humans; some beings have various bodies and one perception, such as the Brahma-kayika gods, who first appear; some beings have one body and various perceptions, such as the Abhasvara gods; some beings have one body and one perception, such as the Subhakinha gods; some beings are in infinite space, such as the space-infinity gods; some beings are in infinite consciousness, such as the consciousness-infinity gods; some beings are in nothingness, such as the nothingness-infinity gods; some beings are in neither perception nor non-perception, such as the neither-perception-nor-non-perception gods; all these places where beings are born are called the nine abodes.' Bhikkhus! These are the nine abodes of beings, where all sentient beings have dwelt, are dwelling, and will dwell. Therefore, bhikkhus! You should seek the means to leave these nine abodes. Thus, bhikkhus! You should learn. At that time, the Blessed One told the bhikkhus: 'I will now speak of the nine merits of the wish for offerings, you should contemplate them well! I will now expound their meaning.' At that time, the bhikkhus received the Buddha's teachings. The Buddha told the bhikkhus: 'What are these nine merits of the wish for offerings? Bhikkhus should know that the giver achieves three qualities; the object given also achieves three qualities; and the receiver of the offering also achieves three qualities.' 'How does the giver achieve three qualities?' 'The giver has faith, has vows, and does not kill, this is how the giver achieves these three qualities.' 'How does the object given achieve three qualities?' 'The object given has good color, fragrant aroma, and delicious taste, this is how the object given achieves these three qualities.' 'How does the receiver of the offering achieve three qualities?' 'The receiver of the offering has pure precepts, has wisdom, and has samadhi, this is how the receiver of the offering achieves these three qualities.' Thus, the offering achieves these nine qualities, and one obtains great rewards, reaching the place of the extinction of nectar. As a giver who wishes to obtain blessings, one should seek the means to achieve these nine qualities. Thus, bhikkhus! You should learn. At that time, the Blessed One told the bhikkhus: 'To achieve nine qualities. What are the nine? Shamelessness, inability to endure humiliation, greed, stinginess, clinging to thoughts without letting go, forgetfulness, little sleep, concealing sexual misconduct, and not repenting, these are the nine.' Bhikkhus! This is to achieve these nine qualities. Evil bhikkhus also achieve these nine qualities.
。云何為九？於是，惡比丘強顏、耐辱、貪心、慳著、健忘、少睡、淫泆靜匿、亦無返復、念不舍離為九。
「云何惡比丘強顏？於是，惡比丘不應求者而求之，違沙門之行。如是比丘名為強顏。
「云何惡比丘耐辱？於是，惡比丘在諸賢善比丘所，自稱歎說，毀呰他人。如是比丘名為耐辱。
「云何比丘生貪心？於是，比丘見他財物皆生貪心，此名為貪也。
「云何比丘慳著？於是，比丘所得衣缽不與人共，恒自藏舉。如是名為慳著。
「云何比丘健忘？於是，惡比丘恒多漏失妙善之言，亦不思惟方便，論說國事兵戰之法。如是惡比丘成就此健忘。
「云何惡比丘少於睡眠？於是，惡比丘所應思惟法而不思惟，如是惡比丘少於睡眠。
「云何惡比丘匿處淫泆？於是，惡比丘所為隱匿，不向人說。『我今行淫勿令人知。』如是比丘所隱匿淫泆。
「云何惡比丘無返復？於是，惡比丘無恭敬之心，不奉事師長、尊貴重之人。如是惡比丘無有返復。
「若惡比丘成就此九法，念不舍離者，終不成道果。是故，比丘！諸惡之法念當舍之。如是，比丘！當作是學。」
爾時，世尊告諸比丘：「孔雀鳥成就九法。云何為九？於是，孔雀鳥顏貌端政，音響清徹，行步庠序，知時而行，飲食知節，常念知足，念不分散，少於睡眠，亦復少欲知于返復。是謂，比丘！孔雀之鳥成就此九法。賢哲比丘亦覆成就九法。云何為九？於是，賢善比丘顏貌端政，音響清徹，行步庠序，知時而行，飲食知節，常念知足，念不分散，少於睡眠，亦復少欲知于返復。
「云何賢善比丘顏貌端政？所謂彼比丘出入行來進止之宜，終不失敘。如是賢善比丘顏貌端政。
「云何比丘音響清徹？於是，比丘善別義理，終不錯亂。如是比丘音響清徹。
「云何比丘行步庠序？於是，比丘知時而行，不失次敘，又知可誦知誦，可習知習，可默知默，可起知起。如是比丘知於時節。
「云何比丘知時而行？於是，比丘應往即往，應住即住，隨節聽法。如是比丘知時而行。
「云何比丘飲食知節？於是，比丘所得遺余，與人共分，不惜所有。如是比丘飲食知節
現代漢語譯本：什麼是九種惡行？惡比丘的九種表現是：厚顏無恥、能忍受侮辱、貪心、吝嗇、健忘、少眠、隱秘淫亂、不思悔改、執著不捨。 什麼是惡比丘的厚顏無恥？惡比丘不應該求取的東西卻去求取，違背了沙門的修行。這樣的比丘被稱為厚顏無恥。 什麼是惡比丘的能忍受侮辱？惡比丘在賢善的比丘面前，自我讚歎，譭謗他人。這樣的比丘被稱為能忍受侮辱。 什麼是比丘的貪心？比丘見到他人的財物就生起貪心，這被稱為貪心。 什麼是比丘的吝嗇？比丘得到衣缽后不與他人分享，總是自己藏起來。這被稱為吝嗇。 什麼是比丘的健忘？惡比丘總是遺漏美好的言辭，也不思考方便之法，談論國家大事和戰爭之法。這樣的惡比丘成就了健忘。 什麼是惡比丘的少眠？惡比丘不思考應該思考的佛法，這樣的惡比丘少於睡眠。 什麼是惡比丘的隱秘淫亂？惡比丘所做的事情都隱瞞起來，不告訴別人。『我正在行淫，不要讓人知道。』這樣的比丘隱秘淫亂。 什麼是惡比丘的不思悔改？惡比丘沒有恭敬之心，不侍奉師長和尊貴的人。這樣的惡比丘不思悔改。 如果惡比丘成就這九種惡行，並且執著不捨，最終不能證得道果。所以，比丘們！對於這些惡法，應當捨棄。比丘們！應當這樣學習。
那時，世尊告訴眾比丘：『孔雀鳥成就九種美德。什麼是九種美德？孔雀鳥的容貌端正，聲音清澈，行走有秩序，知道時節而行動，飲食有節制，常常知足，心念不散亂，睡眠少，慾望也少，知道反省。比丘們！這就是孔雀鳥成就的九種美德。賢哲的比丘也成就九種美德。什麼是九種美德？賢善的比丘容貌端正，聲音清澈，行走有秩序，知道時節而行動，飲食有節制，常常知足，心念不散亂，睡眠少，慾望也少，知道反省。』 什麼是賢善比丘的容貌端正？就是說，這位比丘出入行走、進退舉止都恰當合宜，不會失序。這樣的賢善比丘容貌端正。 什麼是比丘的聲音清澈？就是說，這位比丘善於分辨義理，不會錯亂。這樣的比丘聲音清澈。 什麼是比丘的行走有秩序？就是說，這位比丘知道時節而行動，不失次序，又知道什麼該誦讀，什麼該學習，什麼該沉默，什麼該起身。這樣的比丘知道時節。 什麼是比丘知道時節而行動？就是說，這位比丘應該去就去，應該住就住，隨順時節聽聞佛法。這樣的比丘知道時節而行動。 什麼是比丘的飲食有節制？就是說，這位比丘得到剩餘的食物，會與他人分享，不吝惜所有。這樣的比丘飲食有節制。
English version: What are the nine? The nine characteristics of an evil bhikkhu are: shamelessness, endurance of insult, greed, stinginess, forgetfulness, little sleep, secret indulgence in lust, lack of repentance, and clinging without letting go. What is the shamelessness of an evil bhikkhu? An evil bhikkhu seeks what he should not seek, violating the conduct of a śramaṇa. Such a bhikkhu is called shameless. What is the endurance of insult of an evil bhikkhu? An evil bhikkhu, in the presence of virtuous bhikkhus, praises himself and disparages others. Such a bhikkhu is called enduring of insult. What is the greed of a bhikkhu? A bhikkhu who, upon seeing the possessions of others, develops greed is called greedy. What is the stinginess of a bhikkhu? A bhikkhu who does not share his robes and bowl with others, always keeping them for himself, is called stingy. What is the forgetfulness of a bhikkhu? An evil bhikkhu constantly misses excellent words, does not contemplate skillful means, and discusses national affairs and the laws of war. Such an evil bhikkhu achieves this forgetfulness. What is the little sleep of an evil bhikkhu? An evil bhikkhu does not contemplate the Dharma that he should contemplate; such an evil bhikkhu has little sleep. What is the secret indulgence in lust of an evil bhikkhu? An evil bhikkhu keeps his actions hidden, not telling others. 'I am now engaging in lust; do not let anyone know.' Such a bhikkhu secretly indulges in lust. What is the lack of repentance of an evil bhikkhu? An evil bhikkhu has no respect and does not serve his teachers and those who are honorable and respected. Such an evil bhikkhu lacks repentance. If an evil bhikkhu achieves these nine evil qualities and clings to them without letting go, he will ultimately not attain the fruit of the path. Therefore, bhikkhus! You should abandon these evil qualities. Thus, bhikkhus! You should learn.
At that time, the World Honored One told the bhikkhus: 'The peacock bird achieves nine virtues. What are the nine? The peacock bird has a dignified appearance, a clear voice, walks with order, knows the time to act, is moderate in eating and drinking, is always content, has a focused mind, sleeps little, has few desires, and knows how to reflect. Bhikkhus! These are the nine virtues achieved by the peacock bird. A wise and virtuous bhikkhu also achieves nine virtues. What are the nine? A wise and virtuous bhikkhu has a dignified appearance, a clear voice, walks with order, knows the time to act, is moderate in eating and drinking, is always content, has a focused mind, sleeps little, has few desires, and knows how to reflect.' What is the dignified appearance of a wise and virtuous bhikkhu? It means that this bhikkhu's comings and goings, his movements and stillness, are all appropriate and orderly, never losing their proper sequence. Such a wise and virtuous bhikkhu has a dignified appearance. What is the clear voice of a bhikkhu? It means that this bhikkhu is skilled in discerning the meaning of the Dharma and is never confused. Such a bhikkhu has a clear voice. What is the orderly walking of a bhikkhu? It means that this bhikkhu knows the time to act, does not lose his order, and knows what to recite, what to learn, what to be silent about, and when to rise. Such a bhikkhu knows the proper time. What is it for a bhikkhu to know the time to act? It means that this bhikkhu goes when he should go, stays when he should stay, and listens to the Dharma according to the season. Such a bhikkhu knows the time to act. What is it for a bhikkhu to be moderate in eating and drinking? It means that this bhikkhu shares the remaining food he receives with others and is not stingy with what he has. Such a bhikkhu is moderate in eating and drinking.
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「云何比丘少睡眠？於是，比丘初夜時，習於警寤，習三十七品無有漏脫，恒以經行、臥覺而凈其意；復于中夜思惟深奧，至后夜時，右脅著地，腳腳相累，思惟計明之想，復起經行而凈其意。如是，比丘少於睡眠。
「云何比丘少欲知于返復？於是，比丘承事三尊，奉敬師長。如是比丘少欲知于返復。如是，賢善比丘成就九法。今此九法當念奉行！如是，比丘！當作是學。」
爾時，世尊告諸比丘：「女人成就九法系縛男子。云何為九？所謂歌、舞、伎、樂、笑、啼、常求方宜、自以幻術、顏色形體。計爾許事中，唯有更樂，縛人最急，百倍、千倍，終不相比。如我今日觀察諸義，更樂縛人最急，無出是者，隨彼男子系之牢固也。是故，諸比丘！當念舍此九法。如是，比丘！當作是學。」
一時，佛在優迦羅竹園中，與大比丘眾五百人俱。
爾時，世尊告諸比丘：「我今與汝當說妙法，初善、中善、竟善，義理深邃，清凈修行梵行，此經名曰一切諸法之本。汝等善思念之。」
佛告之曰：「彼云何名為一切諸法之本？於是，比丘！凡夫之人不睹賢聖之教，亦不掌護如來言教，不親近善知識，不受善知識言教。彼觀此地如實知之，此是地如審是地；如實是地，亦復是水，亦復是火，亦復是風，四事合以為人，愚者之所娛樂。天自知為天，樂於天中天；梵天自知為梵天，大梵自知為大梵，無能出者；光音天還自相知由光音天來；遍凈天自知為遍凈天；果實天自知為果實天而不錯亂；阿毗耶陀天自知為阿毗耶陀天；空處天自知為空處天；識處天自知為識處天；不用處天自知為不用處天；有想無想處天自知為有想無想處天；見者自知為見；聞者自知為聞；欲者自知為欲；智者自知為智；一類自知為一類；若干類自知為若干類；悉具足自知為悉具足；涅槃自知為涅槃，于中而自娛樂。所以然者，非智者之所說也。
「若聖弟子往覲聖人，承受其法，與善知識從事，恒親近善知識，觀此地種皆悉分明，知所來處，亦不著于地，無有污染之心。水、火、風亦復如是。人、天、梵王、光音、遍凈、果實、阿毗耶陀天、空處、識處、不用處、有想無想處，見、聞、念、知，一種、若干種，乃至於涅槃，亦不著于涅槃，不起涅槃之想
現代漢語譯本： 「比丘如何才能少睡眠呢？比丘在初夜時，習慣於保持警覺，修習三十七道品，達到無漏解脫，經常通過經行、醒臥來凈化自己的心意；然後在半夜時，思考深奧的道理，到了後半夜，右側臥地，雙腳交疊，思考光明之想，然後起身經行，凈化自己的心意。這樣，比丘就能減少睡眠。
「比丘如何才能減少對世俗慾望的執著呢？比丘應當侍奉佛、法、僧三寶，恭敬師長。這樣，比丘就能減少對世俗慾望的執著。如此，賢善的比丘成就了九種修行方法。現在這九種方法應當牢記並奉行！比丘們！應當這樣學習。」
當時，世尊告訴眾比丘：『女人具有九種特性會束縛男人。哪九種呢？就是歌唱、舞蹈、表演、音樂、歡笑、哭泣、經常尋求方便、使用幻術、以及容貌和形體。在這些事情中，唯有情慾的快樂，束縛人最緊，百倍、千倍，都無法相比。正如我今天觀察到的，情慾的快樂束縛人最緊，沒有其他能超過它，它能牢固地束縛住男人。因此，比丘們！應當捨棄這九種特性。比丘們！應當這樣學習。』
一時，佛陀在優迦羅竹園中，與五百位大比丘在一起。
當時，世尊告訴眾比丘：『我現在要為你們講述微妙的佛法，開頭是善的，中間是善的，結尾也是善的，義理深奧，清凈修行梵行，這部經的名字叫做一切諸法之本。你們要好好思考並記住它。』
佛陀告訴他們說：『什麼叫做一切諸法之本呢？比丘們！凡夫俗子不瞭解聖賢的教誨，也不守護如來的教導，不親近善知識，不接受善知識的教導。他們觀察這地，如實地知道，這是地，確實是地；如實地是地，也同樣是水，也同樣是火，也同樣是風，四種元素合在一起成為人，這是愚昧之人所樂於享受的。天人自己知道自己是天人，樂於在天界中；梵天自己知道自己是梵天，大梵天自己知道自己是大梵天，沒有誰能超越；光音天人還知道自己是從光音天來的；遍凈天人知道自己是遍凈天人；果實天人知道自己是果實天人而不會錯亂；阿毗耶陀天人知道自己是阿毗耶陀天人；空處天人知道自己是空處天人；識處天人知道自己是識處天人；不用處天人知道自己是不想處天人；有想無想處天人知道自己是有想無想處天人；看見的人知道自己是看見；聽見的人知道自己是聽見；想要的人知道自己是想要；有智慧的人知道自己是有智慧；一類人知道自己是一類人；若干類人知道自己是若干類人；全部具足的人知道自己是全部具足；涅槃知道自己是涅槃，在其中自得其樂。之所以這樣，是因為這不是智者所說的。
『如果聖弟子去拜見聖人，接受他們的教誨，與善知識一起修行，經常親近善知識，觀察這地，清楚地知道它的來源，也不執著于地，心中沒有污染。水、火、風也是如此。人、天、梵王、光音天、遍凈天、果實天、阿毗耶陀天、空處天、識處天、不用處天、有想無想處，見、聞、念、知，一種、若干種，乃至涅槃，也不執著于涅槃，不生起涅槃的念頭。』
English version: 'How does a bhikkhu have little sleep? Here, a bhikkhu, in the first watch of the night, is devoted to wakefulness, practices the thirty-seven factors of enlightenment, achieving un-leaked liberation, and constantly purifies his mind through walking meditation and wakeful lying down; then, in the middle watch of the night, he contemplates profound doctrines, and in the last watch of the night, he lies down on his right side, with his feet overlapping, contemplates the thought of brightness, and then rises to walk meditation, purifying his mind. Thus, a bhikkhu has little sleep.'
'How does a bhikkhu have little desire and know about returning? Here, a bhikkhu serves the Three Jewels, respects teachers and elders. Thus, a bhikkhu has little desire and knows about returning. Thus, a virtuous bhikkhu achieves nine practices. Now, these nine practices should be remembered and practiced! Bhikkhus! You should train yourselves in this way.'
At that time, the World Honored One told the bhikkhus: 'Women possess nine qualities that bind men. What are the nine? They are singing, dancing, acting, music, laughter, crying, constantly seeking convenience, using illusions, and their appearance and form. Among these things, only the pleasure of lust binds people most tightly, a hundredfold, a thousandfold, incomparable. Just as I observe today, the pleasure of lust binds people most tightly, nothing surpasses it, it firmly binds men. Therefore, bhikkhus! You should abandon these nine qualities. Bhikkhus! You should train yourselves in this way.'
At one time, the Buddha was in the Uggala Bamboo Grove, together with a large assembly of five hundred bhikkhus.
At that time, the World Honored One told the bhikkhus: 'I will now speak to you about the wonderful Dharma, which is good in the beginning, good in the middle, and good in the end, with profound meaning, and pure practice of the holy life. This sutra is called the Root of All Dharmas. You should contemplate it well and remember it.'
The Buddha told them: 'What is called the Root of All Dharmas? Bhikkhus! Ordinary people do not see the teachings of the sages, nor do they protect the teachings of the Tathagata, they do not associate with good teachers, nor do they accept the teachings of good teachers. They observe this earth and know it as it is, this is earth, it is indeed earth; as it is earth, so it is also water, so it is also fire, so it is also wind, the four elements combined to form a person, which is what the foolish enjoy. Devas know themselves as devas, and enjoy being in the heavens; Brahma knows himself as Brahma, and Great Brahma knows himself as Great Brahma, and no one can surpass them; the Abhassara devas also know that they come from the Abhassara heavens; the Subhakinha devas know themselves as Subhakinha devas; the Vehapphala devas know themselves as Vehapphala devas without confusion; the Aviha devas know themselves as Aviha devas; the Akasanancayatana devas know themselves as Akasanancayatana devas; the Vinnancayatana devas know themselves as Vinnancayatana devas; the Akincannayatana devas know themselves as Akincannayatana devas; the Nevasannanasannayatana devas know themselves as Nevasannanasannayatana devas; those who see know that they see; those who hear know that they hear; those who desire know that they desire; those who are wise know that they are wise; one kind knows itself as one kind; several kinds know themselves as several kinds; those who are fully complete know themselves as fully complete; Nirvana knows itself as Nirvana, and they enjoy themselves in it. The reason for this is that it is not what the wise say.
'If a noble disciple goes to see the sages, receives their teachings, practices with good teachers, constantly associates with good teachers, observes this earth, clearly knows its origin, and is not attached to the earth, and has no defilement in his heart. The same is true for water, fire, and wind. People, devas, Brahma, Abhassara, Subhakinha, Vehapphala, Aviha devas, Akasanancayatana, Vinnancayatana, Akincannayatana, Nevasannanasannayatana, seeing, hearing, thinking, knowing, one kind, several kinds, even Nirvana, they are not attached to Nirvana, and do not give rise to the thought of Nirvana.'
。所以然者，皆由善分別、善觀察。若彼比丘漏盡阿羅漢，所作已辦，舍于重擔，盡生死原本，平等解脫，彼能分別地種，都不起想著。地種、人、天、梵王，乃至有想無想處，亦復如是。至於涅槃，不著涅槃，不起涅槃之想。所以然者，皆由壞淫、怒、癡之所致也。比丘當知，如來、至真、等正覺善能分別于地，亦不著于地種，不起地種之想。所以然者，皆由破愛網之所致，因有有生，因生有老死，皆悉除盡，是故如來成最正覺。」佛說此語時，是時諸比丘不受其教。所以然者，由魔波旬閉塞心意故。
「此經名曰一切諸法之本，我今具足說之。諸佛世尊所應修行，我今已具足施行。汝等當念閑居樹下，端意坐禪，思惟妙義。今不為者，後悔無益。此是我之教誡也。」
爾時，羅閱城中有一比丘，身遇疾病，至為困悴，臥大小便，不能自起止，亦無比丘往瞻視者，晝夜稱佛名號：「云何世尊獨不見愍？」
是時，如來以天耳聞彼比丘稱怨，喚呼投歸如來。爾時，世尊告諸比丘：「吾與汝等，悉案行諸房，觀諸住處。」
是時，世尊與比丘僧前後圍繞，諸房間案行。爾時，病比丘遙見世尊來，即欲從座起而不能自轉搖。是時，如來到彼比丘所，而告之曰：「止！止！比丘！勿自動轉，吾自有坐具，足得坐耳。」
是時，毗沙門天王知如來所念，從野馬世界沒，來至佛所，頭面禮足，在一面立。是時，釋提桓因知如來心中所念，即來至佛所。梵天王亦復知如來心中所念，從梵天沒，來至佛所，頭面禮足，在一面坐。時，四天王知如來心中所念，來至佛所，頭面禮足，在一面立。
是時，佛告病比丘曰：「汝今患苦有損不至增乎？」
比丘對曰：「弟子患苦遂增不損，極為少賴。」
佛告比丘：「瞻病人今為所在？何人來相瞻視？」
比丘白佛言：「今遇此病，無人相瞻視也。」
佛告比丘：「汝昔日未病之時，頗往問訊病人乎？」
比丘白佛言：「不往問訊諸病人。」
佛告比丘：「汝今無有善利於正法中。所以然者，皆由不往瞻視病故也。汝今，比丘！勿懷恐懼，當躬供養，令不有乏。如我今日天上、人中獨步無侶，亦能瞻視一切病人，無救護者與作救護，盲者與作眼目，救諸疾人。」是時，世尊自除不凈，更與敷坐具
現代漢語譯本：之所以這樣，都是因為善於分辨、善於觀察。如果那位比丘漏盡煩惱，成為阿羅漢，所作已辦，捨棄了重擔，斷盡了生死的根本，平等解脫，他能分辨地種，都不會產生執著。地種、人、天、梵王，乃至有想無想處，也是如此。至於涅槃，不執著涅槃，不起涅槃之想。之所以這樣，都是因為斷除了淫慾、嗔怒、愚癡所導致的。比丘應當知道，如來、至真、等正覺善於分辨地，也不執著于地種，不起地種的執著。之所以這樣，都是因為破除了愛慾之網所導致的，因為有『有』才會有生，因為有生才會有老死，這些都全部除盡了，所以如來成就了最正覺。』佛說這些話的時候，當時的比丘們不接受他的教誨。之所以這樣，是因為魔波旬閉塞了他們的心意。 『這部經名為一切諸法之本，我現在完整地講述它。諸佛世尊所應當修行的，我現在已經完整地施行了。你們應當記住在空閑時在樹下，端正心意坐禪，思考其中的奧妙。現在不去做，以後後悔也沒有用。這是我的教誡。』 當時，羅閱城中有一位比丘，身患疾病，非常困頓憔悴，躺在大小便中，不能自己起身，也沒有比丘前去探望他，他日夜稱念佛的名號：『為什麼世尊唯獨不憐憫我？』 當時，如來用天耳聽到那位比丘的抱怨，呼喚投靠如來。當時，世尊告訴眾比丘：『我與你們一起，挨個巡視各個房間，檢視大家的住處。』 當時，世尊與比丘僧前後圍繞，巡視各個房間。當時，生病的比丘遠遠地看見世尊來了，就想從座位上起來，卻不能自己轉動。當時，如來到那位比丘那裡，告訴他說：『停！停！比丘！不要自己動，我自己有坐具，足夠坐下。』 當時，毗沙門天王知道如來心中所想，從野馬世界消失，來到佛的面前，頭面禮足，站在一邊。當時，釋提桓因知道如來心中所想，就來到佛的面前。梵天王也知道如來心中所想，從梵天消失，來到佛的面前，頭面禮足，坐在一邊。當時，四天王知道如來心中所想，來到佛的面前，頭面禮足，站在一邊。 當時，佛告訴生病的比丘說：『你現在患病痛苦是有所減輕還是更加嚴重？』 比丘回答說：『弟子的病痛更加嚴重，沒有減輕，非常虛弱。』 佛告訴比丘：『照顧你的人現在在哪裡？有誰來照顧你？』 比丘對佛說：『我現在遇到這種病，沒有人來照顧我。』 佛告訴比丘：『你以前沒有生病的時候，有沒有去問候過病人？』 比丘對佛說：『沒有去問候過病人。』 佛告訴比丘：『你現在在正法中沒有得到善利。之所以這樣，都是因為不去探望病人。你現在，比丘！不要感到恐懼，應當親自供養，使他不會缺乏。就像我今天在天上、人間獨一無二，也能照顧一切病人，為沒有救護的人提供救護，為盲人提供眼睛，救助各種病人。』當時，世尊親自清除不凈，又為他鋪設坐具。
English version: The reason for this is all due to skillful discernment and skillful observation. If that monk has exhausted his outflows, become an Arhat, done what needed to be done, laid down the burden, ended the root of birth and death, and attained equal liberation, he can discern the earth element without any attachment. The earth element, humans, gods, Brahma kings, and even the realms of perception and non-perception are the same. As for Nirvana, he does not cling to Nirvana, nor does he give rise to the thought of Nirvana. The reason for this is all due to the destruction of lust, anger, and delusion. Monks should know that the Tathagata, the Truly Enlightened One, the Perfectly Awakened One, is skilled in discerning the earth, yet he does not cling to the earth element, nor does he give rise to the thought of the earth element. The reason for this is all due to the breaking of the net of craving. Because there is 『being,』 there is birth; because there is birth, there is old age and death. All of these are completely eliminated, therefore the Tathagata attains the most perfect enlightenment.』 When the Buddha spoke these words, the monks at that time did not accept his teachings. The reason for this was that Mara, the Evil One, had closed their minds. 『This sutra is called the Root of All Dharmas, and I have now fully explained it. What the Buddhas, the World Honored Ones, should practice, I have now fully carried out. You should remember to dwell in seclusion under trees, with your minds focused on meditation, contemplating the profound meaning. If you do not do it now, there will be no benefit in regretting it later. This is my teaching.』 At that time, in the city of Rajagriha, there was a monk who was ill, extremely weak and emaciated, lying in his own excrement and urine, unable to get up by himself, and no monks came to visit him. Day and night, he called out the Buddha』s name: 『Why does the World Honored One not have compassion for me?』 At that time, the Tathagata heard the monk』s complaint with his divine ear, calling for refuge in the Tathagata. At that time, the World Honored One said to the monks: 『I will go with you to inspect each room and see the living quarters.』 At that time, the World Honored One, surrounded by the Sangha of monks, went to inspect each room. At that time, the sick monk saw the World Honored One coming from afar, and he wanted to get up from his seat, but he could not move himself. At that time, the Tathagata came to the monk and said to him: 『Stop! Stop! Monk! Do not move yourself, I have my own seat, enough to sit on.』 At that time, King Vaisravana knew what the Tathagata was thinking, and he disappeared from the realm of the Wild Horses and came to the Buddha, bowed his head to his feet, and stood to one side. At that time, Sakra, Lord of the Devas, knew what the Tathagata was thinking, and he came to the Buddha. King Brahma also knew what the Tathagata was thinking, and he disappeared from the Brahma realm and came to the Buddha, bowed his head to his feet, and sat to one side. At that time, the Four Heavenly Kings knew what the Tathagata was thinking, and they came to the Buddha, bowed their heads to his feet, and stood to one side. At that time, the Buddha said to the sick monk: 『Is your suffering decreasing or increasing?』 The monk replied: 『My suffering is increasing, not decreasing, and I am extremely weak.』 The Buddha said to the monk: 『Where is the person who is caring for you now? Who is coming to care for you?』 The monk said to the Buddha: 『Now that I have this illness, no one is caring for me.』 The Buddha said to the monk: 『When you were not sick before, did you ever go to inquire about the sick?』 The monk said to the Buddha: 『I did not go to inquire about the sick.』 The Buddha said to the monk: 『You have not gained any benefit in the Dharma. The reason for this is that you did not go to visit the sick. Now, monk! Do not be afraid, you should personally provide for him, so that he will not lack anything. Just as I am unique in the heavens and among humans today, I can also care for all the sick, provide protection for those who have no protection, provide eyes for the blind, and save all the sick.』 At that time, the World Honored One personally removed the impurities and laid out a seat for him.
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是時，毗沙門天王及釋提桓因白佛言：「我等自當瞻此病比丘，如來勿復執勞。」
佛告諸天曰：「汝等且止！如來自當知時。如我自憶昔日未成佛道，修菩薩行，由一鴿故，自投命根，何況今日以成佛道，當舍此比丘乎？終無此處。又釋提桓因先不瞻此病比丘，毗沙門天王、護世之主亦不相瞻視。」是時，釋提桓因及毗沙門天王皆默然不對。
爾時，如來手執掃彗除去污泥，更施設坐具，復與浣衣裳，三法視之，扶病比丘令坐，凈水沐浴。有諸天在上，以香水灌之。是時，世尊以沐浴比丘已，還坐床上，手自授食。
爾時，世尊見比丘食訖，除去缽器，告彼比丘曰：「汝今當舍三世之病。所以然者，比丘當知，生有處胎之厄，因生有老。夫為老者，形羸氣竭。因老有病。夫為病者，坐臥呻吟，四百四病一時俱臻。因病有死。夫為死者，形神分離，往趣善惡。設罪多者，當入地獄，刀山、劍樹，火車、爐炭、吞飲融銅；或為畜生，為人所使，食以芻草，受苦無量；復于不可稱計無數劫中，作餓鬼形，身長數十由旬，咽細如針，復以融銅而灌其口，經歷無數劫中得作人身，榜笞拷掠，不可稱計。復于無數劫中得生天上，亦經恩愛合會，又遇恩愛別離，欲無厭足；得賢聖道，爾乃離苦。
「今有九種之人，離於苦患。云何為九？所謂向阿羅漢、得阿羅漢、向阿那含、得阿那含、向斯陀含、得斯陀含、向須陀洹、得須陀洹、種性人為九。是謂，比丘！如來出現世間，甚為難值，人身難得，生正國中，亦復難遭，與善知識相遇，亦復如是，聞說法言，亦不可遇，法法相生，時時乃有。比丘當知，如來今日現在世間，得聞正法，諸根不缺，堪任聞其正法，今不慇勤，後悔無及。此是我之教誡。」
爾時，彼比丘聞如來教已，熟視尊顏，即于座上得三明，漏盡意解。
佛告比丘：「汝以解病之原本乎？」
比丘白佛：「我以解病之原本，去離此生、老、病、死。皆是如來神力所加，以四等之心，覆護一切，無量無限不可稱計，身、口、意凈。」
是時，世尊具足說法已，即從座起而去。
爾時，世尊告阿難曰：「汝今速打揵椎，諸有比丘在羅閱城者，盡集普會講堂
當時，毗沙門天王和釋提桓因對佛說：『我們自會照料這位生病的比丘，如來您不必再勞累了。』 佛告訴諸天說：『你們先停下！如來自會把握時機。正如我回憶過去未成佛道時，修行菩薩行，因為一隻鴿子，就捨棄了自己的性命，更何況今天我已經成佛，難道會捨棄這位比丘嗎？絕不會有這樣的事。而且釋提桓因先前不照料這位生病的比丘，毗沙門天王、護世之主也不去照看。』當時，釋提桓因和毗沙門天王都沉默不語。 這時，如來親手拿著掃帚清除污泥，重新鋪設坐具，又為他洗滌衣服，用這三種方式照顧他，扶著生病的比丘坐下，用凈水為他沐浴。有諸天在上方，用香水澆灌他。這時，世尊為比丘沐浴完畢后，回到床上坐下，親自給他餵食。 這時，世尊見比丘吃完飯，就收起缽器，告訴那位比丘說：『你現在應當捨棄三世的病痛。之所以這樣說，比丘應當知道，出生有處胎的苦難，因為出生就有衰老。所謂衰老，就是形體衰弱，氣息衰竭。因為衰老就有疾病。所謂疾病，就是坐臥不安，四百零四種病痛同時到來。因為疾病就有死亡。所謂死亡，就是形體和精神分離，前往善惡之處。如果罪惡多，就會墮入地獄，遭受刀山、劍樹、火車的煎熬，吞飲熔化的銅汁；或者轉生為畜生，被人驅使，吃粗草，受無量的痛苦；又在不可計數無數劫中，變成餓鬼的形狀，身體長達數十由旬，咽喉細如針，又被灌入熔化的銅汁，經歷無數劫才能獲得人身，遭受鞭打拷問，不可計數。又在無數劫中才能生到天上，也經歷恩愛聚合，又遭遇恩愛離別，慾望永無止境；只有獲得賢聖之道，才能脫離苦難。』 『現在有九種人，可以脫離苦患。哪九種呢？就是所謂趨向阿羅漢果的人、得到阿羅漢果的人、趨向阿那含果的人、得到阿那含果的人、趨向斯陀含果的人、得到斯陀含果的人、趨向須陀洹果的人、得到須陀洹果的人、以及種性人，這九種人。這就是，比丘！如來出現在世間，非常難得，人身難得，出生在正法國家中，也難以遇到，與善知識相遇，也是如此，聽到說法，也不可遇到，法法相生，時時才有。比丘應當知道，如來今天現在世間，能夠聽到正法，諸根不缺，能夠聽聞正法，現在不勤奮，後悔就來不及了。這是我的教誨。』 當時，那位比丘聽了如來的教誨后，仔細看著世尊的容顏，就在座位上獲得了三明，漏盡意解。 佛告訴比丘：『你已經瞭解疾病的根本了嗎？』 比丘對佛說：『我已經瞭解疾病的根本，脫離了生、老、病、死。這都是如來的神力加持，以四等心，覆蓋保護一切，無量無邊不可計數，身、口、意清凈。』 這時，世尊說完法后，就從座位上起身離開了。 這時，世尊告訴阿難說：『你現在快敲犍椎，凡是在羅閱城的比丘，都到普會講堂集合。』
At that time, King Vaisravana and Sakra, Lord of the Devas, said to the Buddha, 'We ourselves will take care of this sick Bhikkhu; the Tathagata should not trouble himself further.' The Buddha said to the Devas, 'You should stop for now! The Tathagata will know the right time. Just as I recall that in the past, before I attained Buddhahood, while practicing the Bodhisattva path, I sacrificed my own life for the sake of a single pigeon, how much more so today, having attained Buddhahood, would I abandon this Bhikkhu? There is no such possibility. Moreover, Sakra, Lord of the Devas, did not previously care for this sick Bhikkhu, nor did King Vaisravana, the protector of the world, look after him.' At that time, Sakra and King Vaisravana were both silent and did not reply. Then, the Tathagata personally took a broom and removed the dirt, rearranged the seating, and washed his clothes. He cared for him in these three ways, helped the sick Bhikkhu to sit down, and bathed him with clean water. There were Devas above, pouring fragrant water on him. Then, after the World Honored One had bathed the Bhikkhu, he returned to his seat and personally fed him. Then, the World Honored One, seeing that the Bhikkhu had finished eating, put away the bowl and said to that Bhikkhu, 'You should now abandon the sickness of the three worlds. The reason for this is that, Bhikkhu, you should know that birth has the suffering of being in the womb, and because of birth there is old age. What is called old age is the weakening of the body and the exhaustion of breath. Because of old age there is sickness. What is called sickness is the inability to sit or lie down comfortably, and the simultaneous arrival of four hundred and four diseases. Because of sickness there is death. What is called death is the separation of body and spirit, going to good or evil realms. If there are many sins, one will fall into hell, suffering the torments of knife mountains, sword trees, fire carts, and furnaces, and drinking molten copper; or be reborn as an animal, being used by others, eating rough grass, and suffering immeasurable pain; and again, in countless eons, take the form of a hungry ghost, with a body tens of yojanas long, a throat as thin as a needle, and being poured with molten copper, and after countless eons, one can obtain a human body, suffering beatings and tortures, beyond measure. And again, in countless eons, one can be born in the heavens, also experiencing the union of love and the separation of love, with desires that are never satisfied; only by attaining the path of the wise and holy can one be free from suffering.' 'Now there are nine kinds of people who can be free from suffering. What are the nine? They are those who are approaching Arhatship, those who have attained Arhatship, those who are approaching Anagami, those who have attained Anagami, those who are approaching Sakadagami, those who have attained Sakadagami, those who are approaching Srotapanna, those who have attained Srotapanna, and the Gotrabhu. These are the nine. This is it, Bhikkhu! The appearance of the Tathagata in the world is very rare, it is difficult to obtain a human body, it is difficult to be born in a country with the true Dharma, it is also difficult to encounter a good teacher, it is also difficult to hear the Dharma, and the arising of Dharma from Dharma is only occasional. Bhikkhu, you should know that the Tathagata is present in the world today, able to hear the true Dharma, with all faculties intact, able to hear the true Dharma, if you are not diligent now, it will be too late for regret. This is my teaching.' At that time, that Bhikkhu, having heard the Buddha's teaching, looked carefully at the World Honored One's face, and on the spot attained the three insights and the extinction of outflows. The Buddha said to the Bhikkhu, 'Have you understood the root of sickness?' The Bhikkhu said to the Buddha, 'I have understood the root of sickness, and have escaped from birth, old age, sickness, and death. This is all due to the Buddha's divine power, with the four immeasurable minds, covering and protecting all, immeasurable and countless, with body, speech, and mind purified.' At that time, the World Honored One, having completed his teaching, rose from his seat and departed. Then, the World Honored One said to Ananda, 'Now you should quickly strike the ghanta, and all the Bhikkhus in Rajagriha should gather in the assembly hall.'
。」
是時，阿難從佛受教，即集諸比丘在普會講堂，前白佛言：「比丘已集，唯愿世尊宜知是時。」
爾時，世尊往至講堂所，就座而坐。爾時，世尊告諸比丘：「汝等學道為畏國王、盜賊而出家乎？比丘！信堅固修無上梵行，欲得捨生、老、病、死、憂、悲、苦、惱，亦欲離十二牽連。」
佛告諸比丘：「汝等所以出家者，共一師、同一水乳，然各不相瞻視。自今已往，當展轉相瞻視。設病比丘無弟子者，當於眾中差次使看病人。所以然者，離此已，更不見所為之處，福勝視病之人者；其瞻病者瞻我無異。」
「設有供養我， 及過去諸佛， 施我之福德， 瞻病而無異。」
爾時，世尊說此教已，告阿難曰：「自今已后諸比丘各各相瞻視：若複比丘知而不為者，當案法律。此是我之教誡。」
爾時，世尊告諸比丘：「有九種之人可敬可貴，供之得福。云何為九？所謂向阿羅漢、得阿羅漢、向阿那含、得阿那含、向斯陀含、得斯陀含、向須陀洹、得須陀洹、向種性人為九。是謂，比丘！九種之人，供之得福，終無耗減。」
是時，滿呼王子至世尊所，頭面禮足，在一面坐。是時，滿呼王子白世尊言：「我曾聞：『朱利槃特比丘與盧迦延梵志共論，然此比丘不能答對。』我又曾聞：『如來弟子眾中，諸根闇鈍無有慧明，無出此比丘上者。如來優婆塞中在居家者，迦毗羅衛城中瞿曇釋種，諸根闇鈍，情意閉塞。』」
佛告王子曰：「朱利槃特比丘有神足之力，得上人之法，不習世間談論之宜。又王子當知，此比丘者極有妙義。」
是時，滿呼王子白世尊言：「佛所說雖爾，然我意中猶生此念：『云何有大神力，而不能與彼外道異學而共論議？』我今請佛及比丘僧，唯除朱利槃特一人。」
是時，世尊默然受請。是時，王子已見世尊受請已，即從座起，頭面禮世尊足，右繞三匝，便退而去。即其夜辦種種甘饌、飲食，敷好坐具，而白：「時到，今正是時。」
爾時，世尊以缽使朱利槃特比丘捉在後住，將諸比丘眾，前後圍繞，入羅閱城，至彼王子所，各次第坐。爾時，王子白世尊言：「唯愿如來手授我缽，我今躬欲自飯如來。」
佛告王子曰：「今缽在朱利槃特比丘所，竟不持來
現代漢語譯本：當時，阿難尊者接受佛陀的教誨，立即召集眾比丘到普會講堂，上前稟告佛陀說：『比丘們已經集合完畢，唯愿世尊知道現在是時候了。』 那時，世尊前往講堂，就座而坐。世尊告訴眾比丘：『你們學道是爲了畏懼國王、盜賊而出家嗎？比丘們！要堅定信念，修習無上梵行，想要捨棄生、老、病、死、憂、悲、苦、惱，也想要脫離十二因緣的束縛。』 佛陀告訴眾比丘：『你們出家的原因，是共同師承，如同水乳交融，然而卻互不照看。從今以後，應當互相照看。如果生病的比丘沒有弟子，應當在僧眾中輪流安排人照顧病人。之所以這樣，是因為除了這樣做，再也找不到比照顧病人更有福德的事情了；照顧病人的人，就如同照顧我一樣。』 『如果有人供養我，以及過去諸佛，他所獲得的福德，與照顧病人所獲得的福德沒有差別。』 當時，世尊說完這些教誨后，告訴阿難說：『從今以後，眾比丘應當互相照看：如果比丘知道而不去做，應當按照戒律處罰。這是我的教誡。』 當時，世尊告訴眾比丘：『有九種人值得尊敬和珍貴，供養他們可以獲得福報。哪九種呢？就是趨向阿羅漢果位的人、證得阿羅漢果位的人、趨向阿那含果位的人、證得阿那含果位的人、趨向斯陀含果位的人、證得斯陀含果位的人、趨向須陀洹果位的人、證得須陀洹果位的人、以及趨向種性的人。這就是，比丘們！這九種人，供養他們可以獲得福報，永遠不會減少。』 當時，滿呼王子來到世尊處，頂禮佛足，在一旁坐下。滿呼王子對世尊說：『我曾聽說：『朱利槃特比丘與盧迦延梵志辯論，但這位比丘無法回答。』我又曾聽說：『如來弟子中，根器遲鈍、沒有智慧，沒有比這位比丘更差的了。如來優婆塞中，在家居士，迦毗羅衛城的瞿曇釋種，根器遲鈍，心意閉塞。』 佛陀告訴王子說：『朱利槃特比丘有神通之力，證得上人之法，不習慣世俗的談論。而且王子應當知道，這位比丘極具深奧的意義。』 當時，滿呼王子對世尊說：『佛陀所說雖然如此，但我心中仍然有這樣的想法：『為什麼有大神力，卻不能與那些外道異學辯論呢？』我現在邀請佛陀和比丘僧，唯獨不邀請朱利槃特一人。』 當時，世尊默然接受邀請。王子見世尊接受邀請后，立即從座位起身，頂禮佛足，右繞三圈，然後退下。當晚，他準備了各種美味佳餚、飲食，鋪設好座位，然後稟告說：『時間到了，現在正是時候。』 當時，世尊讓朱利槃特比丘拿著缽在後面跟著，帶領眾比丘，前後圍繞，進入羅閱城，到達王子那裡，各自依次坐下。當時，王子對世尊說：『唯愿如來親手接受我的缽，我現在想親自供養如來。』 佛陀告訴王子說：『現在缽在朱利槃特比丘那裡，難道不拿來嗎？』
English version: At that time, Ananda, having received the Buddha's instructions, immediately gathered the monks in the Universal Assembly Hall and approached the Buddha, saying, 'The monks have assembled, may the World Honored One know that it is time.' Then, the World Honored One went to the assembly hall and sat down. The World Honored One said to the monks, 'Did you leave home to study the Way out of fear of kings or thieves? Monks! With firm faith, cultivate the supreme Brahma-conduct, desiring to abandon birth, old age, sickness, death, sorrow, grief, suffering, and distress, and also desiring to be free from the twelve links of dependent origination.' The Buddha told the monks, 'The reason you left home is that you share one teacher and are like milk and water, yet you do not look after each other. From now on, you should look after each other. If a sick monk has no disciples, you should arrange for someone from the Sangha to take care of the sick person in turn. The reason for this is that, apart from this, there is no other act that brings more merit than caring for the sick; caring for the sick is no different from caring for me.' 'If someone makes offerings to me, and to the Buddhas of the past, the merit they obtain is no different from the merit obtained by caring for the sick.' At that time, after the World Honored One had spoken these teachings, he said to Ananda, 'From now on, the monks should look after each other: if a monk knows and does not do it, he should be punished according to the precepts. This is my teaching.' At that time, the World Honored One told the monks, 'There are nine kinds of people who are worthy of respect and honor, and offering to them brings blessings. What are the nine? They are those who are approaching the Arhat stage, those who have attained the Arhat stage, those who are approaching the Anagami stage, those who have attained the Anagami stage, those who are approaching the Sakadagami stage, those who have attained the Sakadagami stage, those who are approaching the Srotapanna stage, those who have attained the Srotapanna stage, and those who are approaching the lineage. These are, monks! These nine kinds of people, offering to them brings blessings, which will never diminish.' At that time, Prince Manhu came to the World Honored One, bowed at his feet, and sat to one side. Prince Manhu said to the World Honored One, 'I have heard that the monk Culapanthaka debated with the Brahmin Loka, but this monk could not answer. I have also heard that among the disciples of the Tathagata, there is no one more dull-witted and lacking in wisdom than this monk. Among the lay followers of the Tathagata, the Gautama Sakyas of Kapilavastu, are dull-witted and closed-minded.' The Buddha told the prince, 'The monk Culapanthaka has the power of supernatural abilities and has attained the Dharma of the superior man, and is not accustomed to worldly discussions. Moreover, prince, you should know that this monk has profound meaning.' At that time, Prince Manhu said to the World Honored One, 'Although the Buddha says so, I still have this thought in my mind: 'Why does he have great supernatural power, yet he cannot debate with those heretics and non-Buddhists?' I now invite the Buddha and the Sangha, except for Culapanthaka.' At that time, the World Honored One silently accepted the invitation. When the prince saw that the World Honored One had accepted the invitation, he immediately rose from his seat, bowed at the Buddha's feet, circumambulated him three times, and then withdrew. That night, he prepared various delicacies and food, laid out good seats, and then announced, 'The time has come, now is the right time.' At that time, the World Honored One had Culapanthaka hold the bowl and stay behind, and led the monks, surrounded by them, into Rajagriha, and arrived at the prince's place, where they sat down in order. At that time, the prince said to the World Honored One, 'May the Tathagata accept my bowl with his own hand, I now wish to personally offer food to the Tathagata.' The Buddha told the prince, 'Now the bowl is with the monk Culapanthaka, will it not be brought?'
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王子白佛言：「愿世尊遣一比丘往取缽來。」
佛告王子：「汝今自往取如來缽來。」
爾時，朱利槃特比丘化作五百華樹，其樹下皆有朱利槃特比丘坐。
爾時，王子聞佛教已，往取缽。遙見五百樹下，皆有朱利槃特比丘于樹下坐禪，繫念在前，無有分散。見已，便作是念：「何者是朱利槃特比丘？」是滿呼王子即還來世尊所，而白佛言：「往彼園中，均是朱利槃特比丘。不知何者是朱利槃特比丘？」
佛告王子曰：「還至園中，最在中央住，而彈指作是說：『其實是朱利槃特比丘者，唯愿從座起！』」
是時，滿呼王子受教已，復至園中，在中央立，而作是說：「其實是朱利槃特比丘者，便從座起。」
王子作是語已。其餘五百化比丘自然消滅，唯有一朱利槃特比丘在。是時，滿呼王子共朱利槃特比丘至世尊所，頭面禮足，在一面立。
爾時，滿呼王子白佛言：「唯愿世尊！今自悔責，不信如來言教：『此比丘有神足大威力。』」
佛告王子曰：「聽汝懺悔！如來所說終無有二。又此世間有九種人周旋往來。云何為九？一者豫知人情，二者聞已便知，三者觀相然後乃知，四者觀察義理然後乃知，五者知味然後乃知，六者知義、知味然後乃知，七者不知義、不知味，八者學于思惟神足之力，九者所受義鮮。是謂，王子！九種之人出現世間。如是，王子！彼觀相之人，於八人中最為第一，無過是者。今此朱利槃特比丘習於神足，不學余法，此比丘恒以神足與人說法。我今阿難比丘觀相便知，豫知人情，知如來須是、不用是，亦知如來應當說是、離是，皆令分明，如今無有出阿難比丘上者，博覽諸經義，靡不周遍。又此朱利槃特比丘能化一形作若干形，復還合為一。此比丘後日當於虛空中取滅度。吾更不見餘人取滅度，如阿難比丘、朱利槃特比丘之比也。」
是時，佛復告諸比丘曰：「我聲聞中第一比丘，變化身形，能大能小，無有如朱利槃特比丘之比。」
是時，滿呼王子手自斟酌，供養眾僧，除去缽器，更取小座，在如來前，叉手白世尊言：「唯愿世尊聽朱利槃特比丘恒至我家，隨其所須衣被、雜物、沙門之法，盡在我家取之，當盡形壽供給所須
王子對佛說：『世尊，請您派一位比丘去取缽來。』 佛告訴王子：『你現在自己去取如來的缽來。』 當時，朱利槃特比丘化作五百棵華樹，每棵樹下都坐著一個朱利槃特比丘。 當時，王子聽了佛的教誨后，前去取缽。遠遠看見五百棵樹下，都有朱利槃特比丘在樹下坐禪，心念集中，沒有散亂。看見后，他便想：『哪個才是朱利槃特比丘呢？』於是滿呼王子就回到世尊那裡，對佛說：『到那個園中，到處都是朱利槃特比丘。不知道哪個才是朱利槃特比丘？』 佛告訴王子說：『回到園中，站在最中央，然後彈指說：『如果真是朱利槃特比丘，就請從座位上站起來！』』 當時，滿呼王子接受教誨后，又來到園中，站在中央，說道：『如果真是朱利槃特比丘，就請從座位上站起來。』 王子說完這話后，其餘五百個化身比丘自然消失，只剩下一個朱利槃特比丘。當時，滿呼王子和朱利槃特比丘一起來到世尊那裡，頭面禮足，站在一旁。 當時，滿呼王子對佛說：『世尊，我今天自己懺悔，不相信如來的教誨：『這位比丘有神通大威力。』』 佛告訴王子說：『聽你懺悔！如來所說的話終究不會有二。而且這世間有九種人來來往往。哪九種呢？第一種是預先知道人情，第二種是聽了之後才知道，第三種是觀察相貌之後才知道，第四種是觀察義理之後才知道，第五種是知道味道之後才知道，第六種是知道義理、知道味道之後才知道，第七種是不知道義理、不知道味道，第八種是學習思維神通之力，第九種是所接受的義理很少。這就是，王子，出現在世間的九種人。像這樣，王子，那些觀察相貌的人，在八種人中最為第一，沒有超過他們的。現在這位朱利槃特比丘修習神通，不學習其他法，這位比丘經常用神通給人說法。我現在的阿難比丘觀察相貌就能知道，預先知道人情，知道如來需要什麼、不需要什麼，也知道如來應該說什麼、不應該說什麼，都讓他分明，現在沒有能超過阿難比丘的，他博覽各種經典，沒有不通曉的。而且這位朱利槃特比丘能化一個形體為若干形體，又合為一個。這位比丘將來會在虛空中入滅。我再也看不到其他人入滅，能像阿難比丘、朱利槃特比丘這樣的了。』 當時，佛又告訴眾比丘說：『我的聲聞弟子中，第一比丘，變化身形，能大能小，沒有能比得上朱利槃特比丘的。』 當時，滿呼王子親自斟酌，供養眾僧，收起缽器，又取來小座，在如來面前，合掌對世尊說：『世尊，請允許朱利槃特比丘常到我家，他所需要的衣服、雜物、沙門之法，都可以在我家取用，我將盡我一生供給他所需。』
The prince said to the Buddha, 'Venerable One, may the World-Honored One send a bhikkhu to fetch the bowl.' The Buddha told the prince, 'You yourself go now and fetch the Tathagata's bowl.' At that time, the bhikkhu Culapanthaka transformed himself into five hundred flowering trees, and under each tree sat a bhikkhu Culapanthaka. At that time, after hearing the Buddha's teaching, the prince went to fetch the bowl. From afar, he saw five hundred trees, and under each tree was a bhikkhu Culapanthaka sitting in meditation, with his mind focused and not scattered. Upon seeing this, he thought, 'Which one is the bhikkhu Culapanthaka?' So, Prince Mandhata returned to the World-Honored One and said to the Buddha, 'In that garden, all are bhikkhu Culapanthaka. I do not know which one is the bhikkhu Culapanthaka?' The Buddha told the prince, 'Return to the garden, stand in the very center, and snap your fingers, saying, 'If you are truly the bhikkhu Culapanthaka, may you rise from your seat!'' At that time, Prince Mandhata, having received the teaching, returned to the garden, stood in the center, and said, 'If you are truly the bhikkhu Culapanthaka, then rise from your seat.' After the prince spoke these words, the other five hundred transformed bhikkhus naturally vanished, leaving only one bhikkhu Culapanthaka. At that time, Prince Mandhata and the bhikkhu Culapanthaka went together to the World-Honored One, bowed their heads to his feet, and stood to one side. At that time, Prince Mandhata said to the Buddha, 'Venerable One, I now repent myself for not believing the Tathagata's teaching: 'This bhikkhu has great supernatural power.'' The Buddha told the prince, 'Listen to your repentance! What the Tathagata says is ultimately not two. Moreover, in this world, there are nine kinds of people who come and go. What are the nine? The first is one who knows people's feelings beforehand, the second is one who knows after hearing, the third is one who knows after observing appearances, the fourth is one who knows after observing the meaning, the fifth is one who knows after knowing the taste, the sixth is one who knows after knowing the meaning and the taste, the seventh is one who does not know the meaning and does not know the taste, the eighth is one who learns the power of meditative supernatural abilities, and the ninth is one who receives little meaning. These are, prince, the nine kinds of people who appear in the world. Thus, prince, those who observe appearances are the foremost among the eight kinds of people, and none surpass them. Now, this bhikkhu Culapanthaka practices supernatural abilities, not learning other dharmas. This bhikkhu constantly uses supernatural abilities to teach people. My bhikkhu Ananda now knows by observing appearances, knows people's feelings beforehand, knows what the Tathagata needs and does not need, and also knows what the Tathagata should say and should not say, making it all clear. Now, there is no one who surpasses the bhikkhu Ananda, who has extensively studied all the scriptures and is thoroughly versed in them. Moreover, this bhikkhu Culapanthaka can transform one form into many forms, and then combine them back into one. This bhikkhu will attain nirvana in the sky in the future. I will not see anyone else attain nirvana like the bhikkhus Ananda and Culapanthaka.' At that time, the Buddha again told the bhikkhus, 'Among my disciples, the foremost bhikkhu, who can transform his body, making it large or small, is none other than the bhikkhu Culapanthaka.' At that time, Prince Mandhata personally poured and offered food to the sangha, put away the bowls, and took a small seat in front of the Tathagata, clasping his hands and saying to the World-Honored One, 'Venerable One, please allow the bhikkhu Culapanthaka to come to my house often. Whatever he needs, such as clothing, miscellaneous items, and the practices of a shramana, he may take from my house. I will provide for his needs for the rest of my life.'
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佛告王子：「汝今，王子！還向朱利槃特比丘懺悔，躬自請之！所以然者，非智之人慾別智者，此事難遇；欲言智者能別有智之人，可有此理耳。」
是時，滿呼王子即時向朱利槃特比丘禮，自稱姓名，求其懺悔：「大神足比丘，生意輕慢，自今之後更不敢犯。唯愿受懺悔，更不敢犯。」
朱利槃特比丘報曰：「聽汝悔過，后莫復犯，亦莫復誹謗賢聖。王子當知，其有眾生誹謗聖人者，必當墮三惡趣生地獄中。如是，王子！當作是學。」
爾時，佛與滿呼王子說極妙之法，勸發令喜，即于座上，得演此咒愿：
「祠祀火為上， 經書頌為最， 人中王為尊， 眾流海為首， 星中月為先， 光明日第一。 上下及四方， 諸所有形物， 天及世間人， 佛者最為尊， 欲求其福者， 供養三佛業。」
爾時，世尊說此偈已，即從座起。
是時，滿呼王子聞佛所說，歡喜奉行。
爾時，阿難白世尊言：「所謂善知識者，即是半梵行之人也，將引善道以至無為。」
佛告阿難：「勿作是言：『言善知識者，即是半梵行之人。』所以然者，夫善知識之人，即是全梵行之人，與共從事，將視好道。我亦由善知識成無上正真、等正覺；以成道果，度脫眾生不可稱計，皆悉免生、老、病、死。以此方便，知夫善知識之人，全梵行之人也。
「複次，阿難！若善男子、善女人與善知識共從事者，信根增益，聞、施、慧德皆悉備具。猶如月欲盛滿，光明漸增，倍于常時。此亦如是，若有善男子、善女人親近善知識，信、聞、念、施、慧皆悉增益。以此方便，知其善知識者即是全梵行之人也。
「若我昔日不與善知識從事，終不為燈光佛所見授決也。以與善知識從事故，得為與提和竭羅佛所見授決。以此方便，知其善知識者，即是全梵行之人也。
「若當，阿難！世間無善知識者，則無有尊卑之敘，父母、師長、兄弟、宗親，則與彼豬犬之屬與共一類，造諸惡緣，種地獄罪緣；有善知識故，便別有父母、師長、兄弟、宗親。」
「善知識非惡， 親法非為食， 將導于善路， 此親最尊說。
「是故，阿難！勿復更說言：『善知識者是半梵行之人也。』」
爾時，阿難從佛受教聞佛所說，歡喜奉行
現代漢語譯本 佛陀告訴王子：『你現在，王子！回去向朱利槃特比丘懺悔，親自向他請求！之所以這樣，是因為不聰明的人想要分辨聰明的人，這是很難遇到的；如果說聰明的人能夠分辨有智慧的人，這才是合乎道理的。』 當時，滿呼王子立刻向朱利槃特比丘行禮，自報姓名，請求懺悔：『大神足比丘，我心生輕慢，從今以後再也不敢犯了。希望您接受我的懺悔，我再也不敢犯了。』 朱利槃特比丘回答說：『聽許你悔過，以後不要再犯，也不要再誹謗賢聖。王子應當知道，那些誹謗聖人的人，必定會墮入三惡道，生於地獄之中。像這樣，王子！應當這樣學習。』 當時，佛陀為滿呼王子說了極妙的佛法，勸導他，使他歡喜，當即在座位上，得到了這個咒愿： 『祭祀以火為上，經書頌歌為最，人中以國王為尊，眾流以大海為首，星辰以月亮為先，光明以太陽為第一。 上下以及四方，所有一切有形之物，天界以及世間的人，佛陀最為尊貴，想要尋求福報的人，應當供養三寶。』 當時，世尊說完這偈頌后，就從座位上起身。 當時，滿呼王子聽了佛陀所說，歡喜地奉行。
當時，阿難對世尊說：『所謂的善知識，就是半梵行的人，引導人們走向善道，直至無為的境界。』 佛陀告訴阿難：『不要這樣說：『善知識就是半梵行的人。』之所以這樣，是因為善知識的人，就是完全梵行的人，與他們共事，會看到好的道路。我也是因為善知識才成就無上正等正覺；因為成就道果，度脫了無數眾生，都免除了生、老、病、死。通過這種方式，可知善知識的人，是完全梵行的人。 『再者，阿難！如果善男子、善女人與善知識共事，他們的信根會增長，聞、施、慧的功德都會具備。就像月亮將要圓滿，光明逐漸增加，比平時更加明亮。也是這樣，如果有善男子、善女人親近善知識，他們的信、聞、念、施、慧都會增長。通過這種方式，可知善知識就是完全梵行的人。 『如果我過去不與善知識共事，最終也不會被燈光佛授記。因為與善知識共事，才被提和竭羅佛授記。通過這種方式，可知善知識就是完全梵行的人。 『如果，阿難！世間沒有善知識，那麼就沒有尊卑的秩序，父母、師長、兄弟、宗親，就會和豬狗之類一樣，一起造作惡緣，種下地獄的罪緣；因為有善知識，才會有父母、師長、兄弟、宗親的區別。』 『善知識不是惡，親近佛法不是爲了食物，引導人們走向善路，這種親近是最尊貴的。』 『所以，阿難！不要再說『善知識是半梵行的人』了。』 當時，阿難接受了佛陀的教誨，聽了佛陀所說，歡喜地奉行。
English version The Buddha said to the prince: 'Now, Prince! Go back and confess to the Venerable Culapanthaka, and ask him yourself! The reason for this is that it is difficult for an unwise person to distinguish a wise person; but it is reasonable to say that a wise person can distinguish another wise person.' At that time, Prince Mandhata immediately bowed to the Venerable Culapanthaka, stated his name, and asked for forgiveness: 'Greatly powerful monk, I was arrogant and disrespectful. From now on, I dare not do it again. I hope you will accept my confession, and I dare not do it again.' The Venerable Culapanthaka replied: 'I accept your repentance. Do not repeat this offense in the future, and do not slander the virtuous and holy ones. Prince, you should know that those who slander the holy ones will surely fall into the three evil realms and be born in hell. Thus, Prince! You should learn this.' At that time, the Buddha spoke the most wonderful Dharma to Prince Mandhata, encouraging him and making him happy. Immediately, in his seat, he received this mantra: 'Among sacrifices, fire is supreme; among scriptures, verses are the best; among people, the king is the most honored; among streams, the ocean is the head; among stars, the moon is first; among lights, the sun is the first. Above, below, and in the four directions, all things that have form, the heavens and the people of the world, the Buddha is the most honored. Those who seek blessings should make offerings to the Three Jewels.' At that time, after the World Honored One spoke this verse, he rose from his seat. At that time, Prince Mandhata, having heard what the Buddha said, joyfully practiced it.
At that time, Ananda said to the World Honored One: 'The so-called good friend is a person of half-brahmacarya, who leads people to the good path, until the state of non-action.' The Buddha said to Ananda: 'Do not say, 'A good friend is a person of half-brahmacarya.' The reason for this is that a good friend is a person of complete brahmacarya. By associating with them, one will see the good path. I also attained the unsurpassed, true, and complete enlightenment because of good friends; having attained the fruit of the path, I have liberated countless beings, all of whom are freed from birth, old age, sickness, and death. Through this means, it is known that a good friend is a person of complete brahmacarya.' 'Furthermore, Ananda! If a good man or good woman associates with a good friend, their roots of faith will increase, and the merits of hearing, giving, and wisdom will all be complete. Just as the moon is about to be full, its light gradually increases, becoming brighter than usual. It is the same with this: if a good man or good woman draws near to a good friend, their faith, hearing, mindfulness, giving, and wisdom will all increase. Through this means, it is known that a good friend is a person of complete brahmacarya.' 'If I had not associated with good friends in the past, I would not have been predicted by the Dipankara Buddha. Because I associated with good friends, I was predicted by the Tishya Buddha. Through this means, it is known that a good friend is a person of complete brahmacarya.' 'If, Ananda! There were no good friends in the world, then there would be no order of respect, and parents, teachers, brothers, and relatives would be the same as pigs and dogs, creating evil conditions together and planting the seeds of hell. Because there are good friends, there is a distinction between parents, teachers, brothers, and relatives.' 'A good friend is not evil, drawing near to the Dharma is not for food, leading people to the good path, this kind of closeness is said to be the most honorable.' 'Therefore, Ananda! Do not say again, 'A good friend is a person of half-brahmacarya.'' At that time, Ananda received the Buddha's teachings, heard what the Buddha said, and joyfully practiced it.
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一時，佛在羅閱城耆阇崛山中，與大比丘之眾五百人俱。
是時，釋提桓因從三十三天沒，來至佛所，頭面禮足，在一面立，白世尊言：「天及人民有何想念？意何所求？」
佛告之曰：「世間流浪，其性不同，所趣各異，想念非一。天帝當知，昔我無數阿僧祇劫亦生此念：『天及眾生之類，意何所趣向？為求何愿？』從彼劫至今日，不見一人心共同者。釋提桓因當知，世間眾生起顛倒之想，無常計常之想，無樂計樂之想，無我有我之想，不凈有凈之想，正路有邪路之想，惡有福想，福有惡想，以此方便，知眾生之類，其根難量，性行各異。
「若當衆生盡同一想，無若干想者，九眾生居處，則不可知，亦難分別九眾生居，神識所止亦復難明，亦復不知有八大地獄，畜生所趣亦復難知。不別有地獄之苦，不知有四姓之豪貴，不知有阿須倫所趣之道，亦復不知三十三天。設當盡共同一心者，當如光音天。以眾生若干種，想念亦若干種。是故，知有九眾生居處、九神所止處，知有八大地獄、三惡道，至三十三天，亦復如是。以此方便，知眾生類，其性不同，所行各異。」
是時，釋提桓因白世尊言：「如來所說甚為奇雅：『眾生之性，其行不同，想念各異，以其眾生所行不同故，致有青、黃、白、黑、長、短不均。』又且，世尊！諸天事猥，欲還天上。」
佛告釋提桓因曰：「宜知是時。」
是時，釋提桓因即從座起，頭面禮足，便退而去。
爾時，釋提桓因聞佛所說，歡喜奉行。
九止、嚫、孔雀 繫縛、法之本 病、供養、槃特 梵行、若干想
增壹阿含經卷第四十一
馬王品第四十五
爾時，彼城中有婆羅門，名曰摩醯提利，善明外道經術，天文、地術靡不貫練，世間所可週旋之法，悉皆明瞭。彼婆羅門女，名曰意愛，極為聰朗，顏貌端正，世之希有。
是時，婆羅門經籍有是語：「有二人出世甚為難遇，實不可值。云何為二人？所謂如來、至真、等正覺，轉輪聖王。」「若轉輪聖王出世之時，便有七寶自然嚮應。我今有此女寶，顏貌殊妙，玉女中最第一
現代漢語譯本：一時，佛陀在羅閱城的耆阇崛山中，與五百位大比丘一同居住。 當時，釋提桓因從三十三天降臨，來到佛陀所在之處，以頭面禮拜佛足，然後站立在一旁，向世尊稟告說：『天界和人間的人們，他們的想法是什麼？他們的意願是什麼？』 佛陀告訴他說：『世間眾生漂泊流浪，他們的本性各不相同，所追求的目標也各異，想法也並非一致。天帝應當知道，過去我經歷無數阿僧祇劫時，也曾產生這樣的想法：『天界和眾生這類，他們的意願是什麼？他們所追求的是什麼？』從那時到現在，我沒有見到一個人的想法是相同的。釋提桓因應當知道，世間眾生會產生顛倒的念頭，把無常的當作常有的，把無樂的當作快樂的，把無我的當作有我的，把不凈的當作清凈的，把正路當作邪路，把惡當作福，把福當作惡。通過這些方式，可以知道眾生的根性難以衡量，本性和行為各不相同。』 『如果眾生的想法都完全相同，沒有各種不同的想法，那麼九種眾生所居住的地方就無法得知，也難以分辨九種眾生所居住的地方，神識所停留的地方也難以明白，也不知道有八大地獄，畜生所去的地方也難以知曉。不區分地獄的痛苦，不知道有四姓的豪貴，不知道有阿修羅所去的地方，也不知道有三十三天。如果所有人的想法都完全相同，就會像光音天一樣。因為眾生有各種不同的種類，想法也各有不同。因此，才知道有九種眾生所居住的地方、九種神識所停留的地方，知道有八大地獄、三惡道，乃至三十三天，也是如此。通過這些方式，可以知道眾生的本性不同，行為各異。』 當時，釋提桓因向世尊稟告說：『如來所說的真是奇妙：『眾生的本性，行為各不相同，想法也各異，因為眾生的行為不同，所以導致有青、黃、白、黑、長、短等不均。』而且，世尊！諸天的事情繁雜，我想要返回天上了。』 佛陀告訴釋提桓因說：『應當知道時機。』 當時，釋提桓因立即從座位上起身，以頭面禮拜佛足，然後退去。 那時，釋提桓因聽聞佛陀所說，歡喜地奉行。 九止、嚫、孔雀，繫縛、法之本，病、供養、槃特，梵行、若干想。 《增壹阿含經》卷第四十一，馬王品第四十五 當時，那個城中有一位婆羅門，名叫摩醯提利，精通外道經術，天文、地理無所不通，世間所能周旋的方法，都完全明瞭。那位婆羅門的女兒，名叫意愛，非常聰慧，容貌端正，世間罕見。 當時，婆羅門的經籍中有這樣的話：『有兩個人出世非常難得，實在難以遇到。哪兩個人呢？就是如來、至真、等正覺，以及轉輪聖王。』『如果轉輪聖王出世，就會有七寶自然出現。我現在有這個女寶，容貌殊妙，是玉女中最出色的。』
English version: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in Rājagṛha, together with a large assembly of five hundred bhikkhus. At that time, Śakra, the lord of the gods, descended from the Thirty-three Heavens and came to where the Buddha was. He bowed his head to the Buddha's feet, stood to one side, and said to the World-Honored One, 'What are the thoughts and desires of the gods and people?' The Buddha replied, 'The beings of the world wander about, their natures are different, their goals are diverse, and their thoughts are not uniform. O Śakra, you should know that in the past, during countless asamkhyeya kalpas, I also had this thought: 'What are the desires of the gods and beings? What do they seek?' From that time until today, I have not seen a single person whose thoughts are the same. O Śakra, you should know that the beings of the world have inverted thoughts, thinking of the impermanent as permanent, the unpleasurable as pleasurable, the non-self as self, the impure as pure, the wrong path as the right path, evil as good, and good as evil. Through these means, it can be known that the roots of beings are immeasurable, and their natures and actions are different.' 'If all beings had the same thoughts, without various different thoughts, then the nine abodes of beings would be unknowable, and it would be difficult to distinguish the nine abodes of beings. The places where consciousness dwells would also be difficult to understand, and it would also be unknown that there are eight great hells, and the places where animals go would also be difficult to know. Without distinguishing the suffering of hell, one would not know the nobility of the four castes, one would not know the path where asuras go, and one would not know the Thirty-three Heavens. If all had the same mind, it would be like the Ābhāsvara Heaven. Because beings are of various kinds, their thoughts are also various. Therefore, it is known that there are nine abodes of beings, nine places where consciousness dwells, and it is known that there are eight great hells, the three evil paths, and even the Thirty-three Heavens. Through these means, it can be known that the natures of beings are different, and their actions are diverse.' At that time, Śakra said to the World-Honored One, 'What the Tathagata has said is truly wonderful: 'The natures of beings, their actions are different, and their thoughts are diverse. Because the actions of beings are different, it results in the unevenness of blue, yellow, white, black, long, and short.' Moreover, O World-Honored One! The affairs of the gods are numerous, and I wish to return to the heavens.' The Buddha said to Śakra, 'You should know the right time.' At that time, Śakra immediately rose from his seat, bowed his head to the Buddha's feet, and then departed. Then, Śakra, having heard what the Buddha had said, joyfully practiced it. Nine stops, offerings, peacocks, binding, the root of the Dharma, sickness, offerings, Pāṇḍaka, pure conduct, various thoughts. Ekottara Āgama Sūtra, Scroll 41, Chapter 45, The Horse King At that time, in that city, there was a Brahmin named Mahendra, who was well-versed in the scriptures of external paths, and was thoroughly familiar with astronomy and geography. He was completely clear about the methods of worldly affairs. The Brahmin's daughter, named Icchā, was extremely intelligent, with a beautiful and rare appearance. At that time, there was a saying in the Brahmin's scriptures: 'There are two people who are very difficult to encounter when they appear in the world, and they are truly rare. Who are these two people? They are the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, and the Cakravartin King.' 'If a Cakravartin King appears in the world, then seven treasures will naturally appear. I now have this treasure of a daughter, whose appearance is exceptionally beautiful, and she is the most outstanding among jade maidens.'
。如今無有轉輪聖王，又我聞：『真凈王子名曰悉達，出家學道，有三十二大人之相、八十種好，彼若當在家者，便當為轉輪聖王；若出家學道者，便成佛道。』我今可將此女與彼沙門。」
是時，婆羅門即將此女，至世尊所，前白佛言：「唯愿沙門受此玉女。」
佛告婆羅門曰：「止！止！梵志！吾不須此著欲之人。」
時，婆羅門復再三白佛言：「沙門！受此玉女，方比世界，此女無比。」
佛告梵志：「已受汝意，但吾已離家，不復習欲。」
爾時，有長老比丘在如來后，執扇扇佛。是時，長老比丘白世尊言：「唯愿如來受此女人，若如來不須者，給我等使令。」
是時，世尊告長老比丘：「汝為愚惑，乃能在如來前吐此惡意。汝云何轉系意在此女人所？夫為女人有九惡法。云何為九？一者女人臭穢不凈，二者女人惡口，三者女人無反覆，四者女人嫉妒，五者女人慳嫉，六者女人多喜遊行，七者女人多瞋恚，八者女人多妄語，九者女人所言輕舉。是諸，比丘！女人有此九法弊惡之行。」
「常喜笑啼哭， 現親實不親， 當求他方便， 汝勿興亂念。」
是時，長老比丘白世尊言：「女人雖有此九弊惡之法，然我今日觀察此女無有瑕疵。」
佛告比丘：「汝今愚人，不信如來神口所說乎？吾今當說。過去久遠婆羅㮈城中有商客名曰普富，將五百商人入海采寶。然彼大海側有羅剎所居之處，恒食啖人民。是時，海中風起吹此船筏，墮彼羅剎部中。是時，羅剎遙見商客來，歡喜無量，即隱羅剎之形，化作女人，端正無比，語諸商人曰：『善來，諸賢！此寶渚之上，與彼天宮不異，多諸珍寶，數千百種饒諸飯食。又有好女皆無夫主，可與我等共相娛樂。』
「比丘當知，彼商客眾中，其愚惑者，見女人已，便起想著之念。是時，普富商主便作是念：『此大海之中非人所居之處，那得有此女人止住？此必是羅剎，勿足狐疑。』是時，商主語女人言：『止！止！諸妹！我等不貪女色。』
「是時，月八日、十四日、十五日，馬王在虛空周旋，作此告敕：『誰欲渡大海之難，我能負度。』比丘當知，當爾之時，彼商主上高樹上，遙見馬王，聞音響之聲，歡喜踴躍，不能自勝，往趣馬王所
現代漢語譯本：如今沒有轉輪聖王，而且我聽說：『真凈王子名叫悉達多，出家學道，有三十二種大丈夫的相貌、八十種美好特徵，他如果在家，就應當成為轉輪聖王；如果出家學道，就會成就佛道。』我現在可以把這個女子送給那位沙門。 這時，婆羅門就帶著這個女子，來到世尊那裡，上前對佛說：『希望沙門接受這個玉女。』 佛告訴婆羅門說：『停止！停止！婆羅門！我不需要這種貪戀慾望的人。』 這時，婆羅門又再三對佛說：『沙門！接受這個玉女，她比整個世界都珍貴，這個女子舉世無雙。』 佛告訴婆羅門：『我已經接受了你的好意，但我已經離家，不再追求慾望。』 當時，有一位長老比丘在如來身後，拿著扇子給佛扇風。這時，長老比丘對世尊說：『希望如來接受這個女人，如果如來不需要，就給我們使喚。』 這時，世尊告訴長老比丘：『你真是愚蠢迷惑，竟然能在如來面前說出這種惡劣的想法。你為什麼要把心思放在這個女人身上？女人有九種惡劣的品性。哪九種呢？第一，女人骯髒不潔；第二，女人惡語傷人；第三，女人反覆無常；第四，女人嫉妒心強；第五，女人吝嗇；第六，女人喜歡**；第七，女人容易發怒；第八，女人喜歡說謊；第九，女人言行輕率。各位比丘！女人有這九種惡劣的行為。』 『常常喜笑啼哭，表面親近實際不親近，總是想方設法，你不要胡思亂想。』 這時，長老比丘對世尊說：『女人雖然有這九種惡劣的品性，但我今天觀察這個女子，沒有發現任何缺點。』 佛告訴比丘：『你真是愚蠢的人，不相信如來親口所說的話嗎？我現在就告訴你。很久以前，在波羅奈城中，有一個商人名叫普富，帶領五百個商人入海采寶。然而，在那大海邊，有羅剎居住的地方，經常吞食人民。這時，海中颳起大風，把這艘船吹到羅剎的領地。這時，羅剎遠遠看見商人們來了，非常高興，立刻隱藏了羅剎的形貌，化作女人，容貌端正無比，對商人們說：『歡迎各位賢士！這個寶島，和天宮沒什麼兩樣，有很多珍寶，數千百種，還有很多食物。還有很多美麗的女子，都沒有丈夫，可以和我們一起享樂。』 『比丘應當知道，那些商人中，愚蠢迷惑的人，看見女人後，就產生了貪戀的想法。這時，普富商主就想：『這大海之中，不是人居住的地方，怎麼會有女人住在這裡？這一定是羅剎，不要懷疑。』這時，商主對女人說：『停止！停止！各位姐妹！我們不貪戀女色。』 『這時，在每月的初八、十四、十五，馬王在虛空中巡迴，發出這樣的宣告：『誰想渡過大海的災難，我能揹負他渡過。』比丘應當知道，當時，那位商主登上高樹，遠遠看見馬王，聽到聲音，歡喜雀躍，不能自已，就前往馬王那裡。
English version: Now there is no Wheel-Turning Sage King, and I have heard: 『Prince Siddhartha, whose name is Pure and Clean, has left home to study the Way, possessing the thirty-two marks of a great man and eighty excellent characteristics. If he were to remain at home, he would become a Wheel-Turning Sage King; if he were to leave home to study the Way, he would attain Buddhahood.』 I can now give this woman to that Shramana. At that time, the Brahmin took this woman and went to the World Honored One, and said to the Buddha: 『May the Shramana accept this jade maiden.』 The Buddha said to the Brahmin: 『Stop! Stop! Brahmin! I do not need this person who is attached to desire.』 Then, the Brahmin repeatedly said to the Buddha: 『Shramana! Accept this jade maiden, she is more precious than the whole world, this woman is unparalleled.』 The Buddha said to the Brahmin: 『I have accepted your intention, but I have already left home and no longer pursue desires.』 At that time, there was an elder Bhikkhu behind the Tathagata, fanning the Buddha with a fan. At that time, the elder Bhikkhu said to the World Honored One: 『May the Tathagata accept this woman, and if the Tathagata does not need her, give her to us to command.』 At that time, the World Honored One said to the elder Bhikkhu: 『You are truly foolish and deluded, to be able to utter such evil thoughts in front of the Tathagata. Why do you turn your mind to this woman? Women have nine evil qualities. What are the nine? First, women are filthy and impure; second, women have evil mouths; third, women are fickle; fourth, women are jealous; fifth, women are stingy; sixth, women are fond of **; seventh, women are prone to anger; eighth, women are fond of lying; ninth, women are frivolous in speech and action. Bhikkhus! Women have these nine evil behaviors.』 『They often laugh and cry, appear close but are not truly close, always seeking ways to manipulate, you should not have disordered thoughts.』 At that time, the elder Bhikkhu said to the World Honored One: 『Although women have these nine evil qualities, I have observed this woman today and found no flaws.』 The Buddha said to the Bhikkhu: 『You are truly a foolish person, do you not believe what the Tathagata has said with his divine mouth? I will now tell you. Long ago, in the city of Varanasi, there was a merchant named Pu Fu, who led five hundred merchants to the sea to collect treasures. However, on the shore of that great sea, there was a place where Rakshasas lived, who constantly devoured people. At that time, a great wind arose in the sea and blew this ship into the territory of the Rakshasas. At that time, the Rakshasas saw the merchants coming from afar, and were immensely happy. They immediately hid their Rakshasa forms and transformed into women, with unparalleled beauty, and said to the merchants: 『Welcome, virtuous ones! This treasure island is no different from the heavenly palace, with many treasures, thousands of kinds, and plenty of food. There are also many beautiful women, all without husbands, who can enjoy themselves with us.』 『Bhikkhus should know that among those merchants, the foolish and deluded ones, upon seeing the women, immediately developed thoughts of attachment. At that time, the merchant Pu Fu thought: 『This place in the middle of the great sea is not a place where people live, how could there be women living here? This must be Rakshasas, do not doubt it.』 At that time, the merchant said to the women: 『Stop! Stop! Sisters! We do not crave female beauty.』 『At that time, on the eighth, fourteenth, and fifteenth days of each month, the Horse King would circle in the sky, making this proclamation: 『Whoever wishes to cross the difficulties of the great sea, I can carry them across.』 Bhikkhus should know that at that time, the merchant climbed a tall tree, saw the Horse King from afar, heard the sound, and was overjoyed, unable to contain himself, and went to the Horse King.』
。到已，語馬王曰：『我等五百商人為風所吹，今來墮此極難之處，欲得渡海，唯愿渡之。』是時，馬王語彼商人曰：『汝等悉來，吾當渡至海際。』
「是時，普富長者語眾商人曰：『今馬王近在，悉來就彼共渡海難。』
「是時，人眾報曰：『止！止！大主！我等且在此間自相娛樂，所以在閻浮提勤苦者，欲求于快樂之處；珍奇、寶物及於玉女，此間悉備，便可此間五欲自娛樂。後日漸漸合集財貨，當共度難。』
「時，彼大商主告諸人曰：『止！止！愚人！此間無有女人；大海之中雲何有人居處？』諸商人報曰：『且止！大主！我等不能捨此而去。』
「是時，普富商主便說偈言：
「『我等墮此難， 無男無女想， 斯是羅剎種， 漸當食我等。
「『設當汝等不與我共去者，各自將護。設我身、口、意所犯者，悉皆原舍，莫經心意。』
「是時，諸商人與說共別之偈：
「『與我問訊彼， 閻浮親里輩， 在此而娛樂， 不得時還家。』
「是時，商主復以偈報曰：
「『汝等實遭厄， 惑此不肯歸， 如此不復久， 盡為鬼所食。』
「說此偈已，便舍而去。往至馬王所，頭面禮足，即乘而去。是時，諸人遙見其主已乘馬王，其中或有喚呼，或復有不稱怨者。
「是時，最大羅剎之主，復向諸羅剎而說此偈：
「『已墮師子口， 出外甚為難， 何況入我渚， 欲出實為難。』
「是時，羅剎之主，即化作女人之形，極為端正，又以兩手指胸說曰：『設不食汝等，終不為羅剎也。』
「是時，馬王即負商主，度至海岸。泰爾，餘五百商人盡受其困。
「爾時，波羅㮈城中有王名梵摩達，治化人民。是時，羅剎尋從大商主后：『咄！失我夫主！』是時，賈主即還詣家。是時，羅剎化抱男兒，至梵摩達王所，前白王言：『世間極有災怪，盡當滅壞。』王告之曰：『世間有何災怪，盡當滅壞耶？』羅剎白王：『為夫所棄，有我無過於夫主。』是時，梵摩達王見此女人極為殊妙，興起想著，語女人曰：『汝夫主者，乃無人義而舍汝去。』是時，梵摩達王遣人呼其夫曰：『汝實棄此好婦乎？』商主報曰：『此是羅剎，非女人也。』羅剎女復白王言：『此人無夫主之義，今日見棄，復罵我言云是羅剎
現代漢語譯本 到了那裡，馬王對他們說：『我們五百個商人被風吹到這裡，現在落到這個極其艱難的地方，想要渡海，只希望您能幫助我們渡過去。』當時，馬王對那些商人說：『你們都過來，我將帶你們渡到海邊。』 當時，普富長者對眾商人說：『現在馬王就在附近，大家都到他那裡一起渡過海難。』 當時，眾人回答說：『停！停！大首領！我們且在這裡自娛自樂，我們在閻浮提辛勤勞作，就是爲了追求快樂的地方；珍奇、寶物以及美女，這裡都具備，可以在這裡盡情享受五欲之樂。以後慢慢積攢財物，再一起渡過難關。』 當時，那位大商主告訴眾人說：『停！停！愚蠢的人！這裡沒有女人；大海之中怎麼會有人居住？』眾商人回答說：『先停下吧！大首領！我們不能捨棄這裡離開。』 當時，普富商主便說了偈語： 『我們落到這個困境，沒有男人也沒有女人的想法，這裡是羅剎的領地，他們會逐漸吃掉我們。』 『如果你們不和我一起離開，就各自保重吧。如果我身、口、意有什麼冒犯之處，都請原諒，不要放在心上。』 當時，眾商人說了告別的偈語： 『請你向閻浮提的親人朋友問好，我們在這裡享樂，不能按時回家了。』 當時，商主又用偈語回答說： 『你們真是遭遇了厄運，被迷惑而不肯回去，這樣下去不會太久，最終都會被鬼吃掉。』 說完偈語后，他就捨棄眾人離開了。他來到馬王那裡，頭面頂禮馬王的腳，然後就騎馬離開了。當時，眾人遠遠地看到他們的首領已經騎上馬王，其中有人呼喊，也有人抱怨。 當時，最大的羅剎之主，又對眾羅剎說了這偈語： 『已經落入獅子口中，想要逃脫非常困難，何況進入我的地盤，想要出去更是難上加難。』 當時，羅剎之主，就化作女人的樣子，極其端莊美麗，又用兩手指著胸部說：『如果我不吃掉你們，就不是羅剎。』 當時，馬王就馱著商主，渡到了海岸。而其餘五百個商人全都遭受了困境。 當時，波羅奈城中有一位國王名叫梵摩達，治理著人民。當時，羅剎緊跟在大商主後面：『哎呀！我的丈夫拋棄了我！』當時，商主就回到家中。當時，羅剎化作抱著男孩的樣子，來到梵摩達國王那裡，向前對國王說：『世間有極大的災禍，將要全部毀滅。』國王問她說：『世間有什麼災禍，將要全部毀滅呢？』羅剎對國王說：『被丈夫拋棄，我沒有比丈夫更過分的了。』當時，梵摩達國王看到這個女人非常美麗，就動了愛慕之心，對女人說：『你的丈夫真是沒有人性，竟然拋棄你離去。』當時，梵摩達國王派人叫來她的丈夫說：『你真的拋棄了這個好妻子嗎？』商主回答說：『她是羅剎，不是女人。』羅剎女又對國王說：『這個人沒有丈夫的道義，今天拋棄了我，又罵我是羅剎。』
English version Having arrived there, the Horse King said to them, 'We five hundred merchants were blown by the wind and have now fallen into this extremely difficult place. We wish to cross the sea, and we only hope that you can help us cross.' At that time, the Horse King said to those merchants, 'You all come, and I will take you to the seashore.' At that time, the Elder Pufou said to the merchants, 'Now the Horse King is nearby, let's all go to him and cross this sea together.' At that time, the people replied, 'Stop! Stop! Great leader! Let us enjoy ourselves here. We worked hard in Jambudvipa to seek a place of happiness. Precious treasures, jewels, and beautiful women are all available here. We can indulge in the pleasures of the five desires here. Later, we will gradually accumulate wealth and then cross the difficulties together.' At that time, the great merchant leader told the people, 'Stop! Stop! You foolish people! There are no women here; how can people live in the middle of the sea?' The merchants replied, 'Let's stop for now! Great leader! We cannot abandon this place and leave.' At that time, the merchant leader Pufou spoke a verse: 'We have fallen into this difficult situation, without thoughts of men or women. This is the land of Rakshasas, and they will gradually eat us.' 'If you do not leave with me, then take care of yourselves. If I have offended you in body, speech, or mind, please forgive me and do not hold it in your hearts.' At that time, the merchants spoke a verse of farewell: 'Please send our greetings to our relatives and friends in Jambudvipa. We are enjoying ourselves here and cannot return home on time.' At that time, the merchant leader replied with a verse: 'You are truly facing disaster, deluded and unwilling to return. This will not last long, and you will all be eaten by ghosts.' After speaking this verse, he abandoned the people and left. He went to the Horse King, bowed his head to the Horse King's feet, and then rode away. At that time, the people saw their leader riding the Horse King from afar. Some shouted, and some complained. At that time, the greatest Rakshasa lord spoke this verse to the Rakshasas: 'Having fallen into the lion's mouth, it is very difficult to escape. How much more difficult is it to escape after entering my territory?' At that time, the Rakshasa lord transformed into the form of a woman, extremely beautiful and dignified. She pointed to her chest with two fingers and said, 'If I do not eat you, I am not a Rakshasa.' At that time, the Horse King carried the merchant leader and crossed to the shore. The remaining five hundred merchants all suffered hardship. At that time, in the city of Varanasi, there was a king named Brahmadata who governed the people. At that time, the Rakshasa followed closely behind the great merchant leader, crying, 'Alas! My husband has abandoned me!' At that time, the merchant leader returned home. At that time, the Rakshasa transformed into a woman holding a boy and went to King Brahmadata, saying to the king, 'There is a great disaster in the world, and everything will be destroyed.' The king asked her, 'What disaster is there in the world that will destroy everything?' The Rakshasa said to the king, 'I have been abandoned by my husband, and no one is more wronged than I am.' At that time, King Brahmadata saw that this woman was very beautiful and became enamored with her. He said to the woman, 'Your husband is truly inhumane to abandon you and leave.' At that time, King Brahmadata sent someone to call her husband and said, 'Did you really abandon this good wife?' The merchant leader replied, 'She is a Rakshasa, not a woman.' The Rakshasa woman said to the king, 'This man has no sense of duty as a husband. Today he abandoned me and then called me a Rakshasa.'
。』王問之曰：『汝實不用者，吾當攝之。』商主白王：『此是羅剎，隨王聖意。』
「是時，梵摩達王即將此女內著深宮，隨時接納，不令有怨。是時，羅剎非人時取王食啖，唯有骨存，便舍而去。
「比丘！勿作斯觀。爾時商主者，舍利弗比丘是也。爾時羅剎者，今此女人是也。爾時梵摩達王者，今長老比丘是也。是時馬王者，今我身是。爾時五百商人者，今五百比丘是。以此方便，知欲為不凈想，今故興意起于想著乎？」
爾時，彼比丘即禮佛足，白佛世尊言：「唯愿受悔，恕其重過，自今已后更不復犯。」
是時，彼比丘受如來教已，即在閑靜之處，克己自修，所以族姓子，勤修梵行者，欲得修無上梵行。是時，彼比丘便成阿羅漢。
一時，佛在釋翅闇婆梨果園，與大比丘眾五百人俱。
是時，尊者舍利弗、尊者目乾連於彼夏坐已，將五百比丘在人間游化，漸漸來至釋翅村中。爾時，行來比丘及住比丘各各自相謂言，共相問訊，又且聲音高大。爾時，世尊聞諸比丘音響高大，即告阿難曰：「今此園中是誰音響，聲大乃爾，如似破木石之聲。」
阿難白佛言：「今舍利弗及目連將五百比丘來在此，行來比丘、久住比丘共相問訊，故有此聲耳。」
佛告阿難曰：「汝速遣舍利弗、目乾連比丘，不須住此。」
是時，阿難受教已，即往至舍利弗、目乾連比丘所，即語之曰：「世尊有教，速離此去，不須住此。」
舍利弗報曰：「唯然受教。」
爾時，舍利弗、目乾連即出彼園中，將五百比丘涉道而去。
爾時，諸釋聞舍利弗、目乾連比丘為世尊所遣，即往至舍利弗、目乾連比丘所，頭面禮足，白舍利弗曰：「諸賢！欲何所趣向？」
舍利弗報曰：「我等為如來所遣，各求安處。」
是時，諸釋白舍利弗言：「諸賢！小留意，我等當向如來懺悔。」
是時，諸釋即往至世尊所，頭面禮足，在一面坐。白世尊言：「唯愿世尊原舍遠來比丘過咎，唯愿世尊以時教誨。其中遠來比丘初學道者，新來入法中，未覲尊顏，備有變悔之心，猶如茂苗不遇潤澤，便不成就。今此比丘亦復如是，不覲如來而去者，恐能有變悔之心。」
是時，梵天王知如來心中所念，猶如力士屈伸臂頃，從梵天沒，來至如來所，頭面禮足，在一面立
『國王問他：『你如果真的沒用，我就要懲罰你。』商人首領告訴國王：『這是羅剎，隨國王您的聖意處置。』 『當時，梵摩達王就把這個女子安置在深宮裡，隨時接納她，不讓她有怨恨。當時，羅剎在非人的時候取食國王的食物，只剩下骨頭，就離開了。 『比丘！不要這樣想。當時的商人首領，就是舍利弗比丘。當時的羅剎，就是現在的這個女人。當時的梵摩達王，就是現在的長老比丘。當時的馬王，就是我現在的身體。當時的五百商人，就是現在的五百比丘。用這種方式，知道慾望是不凈的，現在還故意生起貪戀的想法嗎？』 當時，那位比丘立刻禮拜佛的腳，對佛說：『世尊，我願意懺悔，請求您寬恕我的重罪，從今以後我再也不敢犯了。』 當時，那位比丘接受了如來的教誨后，就在安靜的地方，克制自己，努力修行，所以那些出身高貴的子弟，勤奮修行清凈的行為，想要獲得無上的清凈修行。當時，那位比丘就成了阿羅漢。 一時，佛陀在釋翅闇婆梨果園，與五百位大比丘在一起。 當時，尊者舍利弗、尊者目犍連在那個地方安居結束后，帶領五百位比丘在人間游化，漸漸來到釋翅村中。當時，來往的比丘和久住的比丘各自互相問候，而且聲音很大。當時，世尊聽到比丘們的聲音很大，就告訴阿難說：『現在這個園子里是誰的聲音，聲音這麼大，好像打破木頭和石頭的聲音一樣。』 阿難告訴佛陀說：『現在是舍利弗和目犍連帶領五百位比丘來到這裡，來往的比丘和久住的比丘互相問候，所以才有這樣的聲音。』 佛陀告訴阿難說：『你快去讓舍利弗、目犍連比丘離開這裡，不要住在這裡。』 當時，阿難接受教誨后，就去到舍利弗、目犍連比丘那裡，告訴他們說：『世尊有教誨，快點離開這裡，不要住在這裡。』 舍利弗回答說：『是，我接受教誨。』 當時，舍利弗、目犍連就離開那個園子，帶領五百位比丘走上道路離開了。 當時，那些釋迦族人聽說舍利弗、目犍連比丘被世尊遣走，就去到舍利弗、目犍連比丘那裡，頭面禮足，對舍利弗說：『各位賢者！你們要到哪裡去？』 舍利弗回答說：『我們被如來遣走，各自尋找安身之處。』 當時，那些釋迦族人告訴舍利弗說：『各位賢者！請稍等一下，我們應當向如來懺悔。』 當時，那些釋迦族人就去到世尊那裡，頭面禮足，在一旁坐下。對世尊說：『希望世尊原諒遠道而來的比丘的過錯，希望世尊及時教誨他們。其中遠道而來的比丘，初學佛道的人，新進入佛法的人，沒有見過您的尊容，心中都有悔恨之心，就像茂盛的幼苗沒有得到雨水的滋潤，就不能成長。現在這些比丘也是這樣，沒有見到如來就離開，恐怕會產生悔恨之心。』 當時，梵天王知道如來心中所想，就像力士屈伸手臂一樣，從梵天界消失，來到如來那裡，頭面禮足，在一旁站立。
'The king asked him, 『If you are truly useless, I will punish you.』 The merchant leader told the king, 『This is a Rakshasa, do as your majesty pleases.』 'At that time, King Brahmadata placed this woman in the deep palace, accepting her at any time, not letting her have any resentment. At that time, the Rakshasa would take the king's food during non-human hours, leaving only the bones, and then leave. 'Monks! Do not think like this. The merchant leader at that time was the monk Sariputra. The Rakshasa at that time is this woman now. King Brahmadata at that time is the elder monk now. The horse king at that time is my body now. The five hundred merchants at that time are the five hundred monks now. In this way, knowing that desire is impure, do you still intentionally give rise to thoughts of attachment?』 At that time, that monk immediately bowed at the Buddha's feet and said to the Buddha, 『World Honored One, I am willing to repent, and ask you to forgive my serious offense. From now on, I will never commit it again.』 At that time, after that monk received the Tathagata's teachings, he stayed in a quiet place, restrained himself, and diligently cultivated. Therefore, those who were born into noble families, diligently cultivated pure conduct, and wanted to attain the supreme pure conduct. At that time, that monk became an Arhat. At one time, the Buddha was in the Shakya Amrapali Garden, together with five hundred great monks. At that time, Venerable Sariputra and Venerable Maudgalyayana, after completing their summer retreat there, led five hundred monks to travel and teach among the people, gradually arriving at the village of Shakya. At that time, the monks who were coming and going and the monks who were staying there greeted each other, and their voices were very loud. At that time, the World Honored One heard the loud voices of the monks and said to Ananda, 『Whose voices are these in this garden, so loud, like the sound of breaking wood and stones?』 Ananda told the Buddha, 『Now Sariputra and Maudgalyayana have brought five hundred monks here. The monks who are coming and going and the monks who are staying here are greeting each other, so there is such a sound.』 The Buddha told Ananda, 『You quickly tell the monks Sariputra and Maudgalyayana to leave this place and not stay here.』 At that time, after Ananda received the teaching, he went to the place of the monks Sariputra and Maudgalyayana and told them, 『The World Honored One has instructed you to leave this place quickly and not stay here.』 Sariputra replied, 『Yes, I accept the teaching.』 At that time, Sariputra and Maudgalyayana left that garden, leading five hundred monks away on the road. At that time, the Shakyas heard that the monks Sariputra and Maudgalyayana had been sent away by the World Honored One, so they went to the place of the monks Sariputra and Maudgalyayana, bowed their heads to their feet, and said to Sariputra, 『Venerable ones! Where are you going?』 Sariputra replied, 『We have been sent away by the Tathagata, and we are each seeking a place to settle.』 At that time, the Shakyas told Sariputra, 『Venerable ones! Please wait a moment, we should repent to the Tathagata.』 At that time, the Shakyas went to the place of the World Honored One, bowed their heads to his feet, and sat down on one side. They said to the World Honored One, 『We hope that the World Honored One will forgive the faults of the monks who have come from afar, and we hope that the World Honored One will teach them in due time. Among them, the monks who have come from afar, those who are new to the path, those who have newly entered the Dharma, and have not seen your venerable face, all have a heart of repentance, just like lush seedlings that do not receive the nourishment of rain, and cannot grow. Now these monks are also like this, if they leave without seeing the Tathagata, they may have a heart of repentance.』 At that time, the Brahma King knew what the Tathagata was thinking, and like a strong man stretching his arm, he disappeared from the Brahma realm and came to the Tathagata, bowed his head to his feet, and stood on one side.
。爾時，梵天王白世尊言：「唯愿世尊原舍遠來比丘所作愆過，以時教誨！其中或有比丘未究竟者，便懷變悔之心。彼人不睹如來顏像，便有變意，還就本業。亦如新生犢子，生失其母，憂愁不食。此亦如是，若新學比丘不得睹如來者，便當遠離此正法。」
爾時，世尊便受釋種之諫，及梵天王犢子之喻。是時，世尊顧盻，阿難便生斯念：「如來以受諸人民及天人之諫。」是時，阿難即往至舍利弗、目乾連比丘所，而語之曰：「如來欲得與眾僧相見，天及人民皆陳啟此理。」
爾時，舍利弗告諸比丘曰：「汝等各收攝衣缽，共往世尊所，然如來已受我等懺悔。」
是時，舍利弗、目揵連將五百比丘至世尊所，頭面禮足，在一面坐。
是時，佛問舍利弗曰：「吾曏者遣諸比丘僧，于汝意云何？」
舍利弗言：「曏者如來遣諸眾僧，我便作是念：『如來好游閑靜，獨處無為，不樂在鬧，是故遣諸聖眾耳。』」
佛告舍利弗曰：「汝后復生何念？聖眾是時誰之累？」
舍利弗白佛言：「時我，世尊！復生此念：『我亦當在閑靜獨遊，不處市鬧中。』」
佛告舍利弗曰：「勿作是語，亦莫生此念，云我當在閑靜之處也。如今聖眾之累，豈非依舍利弗、目乾連比丘乎？」
爾時，世尊告大目乾連曰：「我遣諸眾僧，汝有何念？」
目乾連白佛言：「如來遣眾僧，我便生斯念：『如來欲得獨處無為，故遣聖眾耳。』」
佛告目乾連：「汝后復生何念？」
目乾連白佛言：「然今如來遣諸聖眾，我等宜還收集之，令不分散。」
佛告目乾連：「善哉！目連！如汝所說，眾中之標首，唯吾與汝二人耳。自今已往，目乾連當教誨諸後學比丘，使長夜之中永處安隱之處，無令中退，墮落生死。若有比丘成就九法者，于現法中不得長大。云何為九？與惡知識從事親近，非事恒喜遊行，恒抱長患，好畜財貨，貪著衣缽，多虛干妄亂意非定，無有慧明，不解義趣，不隨時受誨。是謂，目連！若比丘成就此九者，于現法中不得長大有所潤及。
「設有比丘能成就九者便有所成辦。云何為九？與善知識從事，修行正法不著邪業，恒游獨處不樂人間，少病無患，亦復不多畜諸財寶，不貪著衣缽，勤行精進無有亂心，聞義便解更不中受，隨時聽法無有厭足
那時，梵天王對世尊說：『唯愿世尊寬恕遠道而來的比丘所犯的過錯，並及時教誨他們！其中或許有比丘尚未完全開悟，便會產生變悔之心。他們若見不到如來的容顏，便會改變心意，回到原來的俗業。也像剛出生的小牛，出生后失去了母親，憂愁而不進食。這些比丘也是如此，如果新學的比丘見不到如來，就會遠離這正法。』 這時，世尊接受了釋迦族的勸諫，以及梵天王用小牛作的比喻。當時，世尊環顧四周，阿難便產生了這樣的想法：『如來接受了人民和天人的勸諫。』這時，阿難就去舍利弗、目犍連比丘那裡，對他們說：『如來想要與眾僧相見，天人和人民都陳述了這個道理。』 這時，舍利弗告訴眾比丘說：『你們各自收拾好衣缽，一起去世尊那裡，因為如來已經接受了我們的懺悔。』 這時，舍利弗、目犍連帶領五百比丘來到世尊那裡，頭面頂禮佛足，在一旁坐下。 這時，佛問舍利弗說：『我先前遣散眾比丘僧，你覺得如何？』 舍利弗說：『先前如來遣散眾僧，我便這樣想：『如來喜歡清靜，獨自無為，不喜歡喧鬧，所以才遣散眾聖眾。』 佛告訴舍利弗說：『你後來又產生了什麼想法？那時聖眾是誰的累贅？』 舍利弗對佛說：『那時，世尊！我又產生了這樣的想法：『我也應當在清靜的地方獨自修行，不處在喧鬧的市井之中。』 佛告訴舍利弗說：『不要說這樣的話，也不要產生這樣的想法，說我應當在清靜的地方。如今聖眾的累贅，難道不是依靠舍利弗、目犍連比丘嗎？』 這時，世尊告訴大目犍連說：『我遣散眾僧，你有什麼想法？』 目犍連對佛說：『如來遣散眾僧，我便產生了這樣的想法：『如來想要獨自無為，所以才遣散眾聖眾。』 佛告訴目犍連說：『你後來又產生了什麼想法？』 目犍連對佛說：『現在如來遣散眾聖眾，我們應該把他們重新召集起來，使他們不分散。』 佛告訴目犍連說：『很好！目犍連！正如你所說，眾中的領袖，只有我和你二人。從今以後，目犍連應當教誨後學的比丘，使他們在長夜之中永遠處於安穩之處，不要讓他們中途退轉，墮落生死。如果有比丘成就九種法，在現世中就不能成長。哪九種呢？與惡知識交往親近，對非正當的事情總是喜歡，總是抱有長久的疾病，喜歡積蓄財物，貪戀衣缽，多虛妄不實，心意散亂不定，沒有智慧光明，不理解義理，不及時接受教誨。這就是，目犍連！如果比丘成就這九種，在現世中就不能成長，不能有所滋潤。』 『如果有比丘能夠成就九種法，就能有所成就。哪九種呢？與善知識交往，修行正法不執著于邪業，總是獨自修行不樂於人間，少病無患，也不多積蓄財寶，不貪戀衣缽，勤奮精進沒有散亂的心，聽聞義理就理解不再重複接受，隨時聽法沒有厭倦。』
At that time, King Brahma said to the World Honored One, 'May the World Honored One forgive the transgressions of the monks who have come from afar, and teach them in due time! Among them, there may be monks who have not yet fully awakened, and they will have a change of heart and regret. If they do not see the face of the Tathagata, they will change their minds and return to their former worldly activities. It is like a newborn calf that loses its mother at birth, and is sad and does not eat. It is the same with these monks; if the newly learning monks do not see the Tathagata, they will turn away from this righteous Dharma.' At this time, the World Honored One accepted the advice of the Shakya clan and the analogy of the calf from King Brahma. At that time, the World Honored One looked around, and Ananda had this thought: 'The Tathagata has accepted the advice of the people and the gods.' At this time, Ananda went to where Shariputra and Maudgalyayana were, and said to them, 'The Tathagata wants to meet with the Sangha, and the gods and people have all stated this reason.' At this time, Shariputra told the monks, 'Each of you gather your robes and bowls, and go together to the World Honored One, for the Tathagata has accepted our repentance.' At this time, Shariputra and Maudgalyayana led five hundred monks to the World Honored One, bowed their heads to the ground at his feet, and sat down on one side. At this time, the Buddha asked Shariputra, 'What do you think of my having dismissed the monks?' Shariputra said, 'When the Tathagata dismissed the monks, I thought, 'The Tathagata likes tranquility, being alone and inactive, and does not like noise, so he dismissed the holy assembly.' The Buddha said to Shariputra, 'What other thoughts did you have later? At that time, whose burden was the holy assembly?' Shariputra said to the Buddha, 'At that time, World Honored One! I also had this thought: 'I should also practice alone in a quiet place, not in the noisy marketplace.' The Buddha said to Shariputra, 'Do not say such words, nor have such thoughts, saying that I should be in a quiet place. Now, is not the burden of the holy assembly dependent on the monks Shariputra and Maudgalyayana?' At this time, the World Honored One said to Mahamudgalyayana, 'When I dismissed the monks, what thoughts did you have?' Maudgalyayana said to the Buddha, 'When the Tathagata dismissed the monks, I had this thought: 'The Tathagata wants to be alone and inactive, so he dismissed the holy assembly.' The Buddha said to Maudgalyayana, 'What other thoughts did you have later?' Maudgalyayana said to the Buddha, 'Now that the Tathagata has dismissed the holy assembly, we should gather them again, so that they are not scattered.' The Buddha said to Maudgalyayana, 'Excellent! Maudgalyayana! As you have said, the leaders of the assembly are only me and you. From now on, Maudgalyayana should teach the later-learning monks, so that they may forever be in a place of peace and security throughout the long night, and not let them retreat halfway and fall into birth and death. If a monk achieves nine dharmas, he cannot grow in this present life. What are the nine? Associating with evil friends, always liking improper things, always having long-term illnesses, liking to accumulate wealth, being greedy for robes and bowls, being mostly false and untrue, having a scattered and unsettled mind, lacking wisdom and clarity, not understanding the meaning of the teachings, and not accepting teachings in due time. This is, Maudgalyayana! If a monk achieves these nine, he cannot grow in this present life and cannot be nourished.' 'If there is a monk who can achieve nine dharmas, he can achieve something. What are the nine? Associating with good friends, practicing the righteous Dharma without attachment to evil deeds, always practicing alone and not liking the human world, having few illnesses and no suffering, not accumulating much wealth, not being greedy for robes and bowls, diligently practicing with no scattered mind, understanding the meaning of the teachings upon hearing them and not needing to receive them repeatedly, and listening to the Dharma at all times without weariness.'
。是謂，目連！若有比丘成就此九法者，于現法中多所饒益。是故，目連，當念勤加往誨諸比丘，使長夜之中致無為之處。」
「常念自覺悟， 勿著于非法， 所修應正行， 得度生死難。 作是而獲是， 作此獲此福， 眾生流浪久， 斷于老病死。 以辦更不習， 復更造非行， 如此放逸人， 成於有漏行。 設有勤加心， 恒在心首者， 展轉相教誡， 便成無漏人。
「是故，目乾連！當與諸比丘而作是誨，當唸作是學。」
是時，世尊與諸比丘說極妙之法，令發歡喜之心。是時，諸比丘聞法已，于彼眾中六十餘比丘漏盡意解。
爾時，世尊告諸比丘：「若有比丘依村落住，善法消滅，惡法遂增。彼比丘當作是學：『我今在村落居止，惡法遂增，善法漸減，念不專一，不得盡有漏，不至無為安隱之處。我所得衣被、飲食、床臥具、病瘦醫藥，勞苦乃獲。』彼比丘當作是學：『吾今住此村落之中，惡法遂增，善法消滅，我亦不以衣被、飲食、床臥具、醫藥，故來作沙門！吾所求愿者，今不獲果。』又彼比丘當遠離村落去。
「若復有比丘依村落住，善法增益，惡法消滅，所得衣裳、飲食、床臥具，勤勞乃獲，彼比丘當作是學：『我今依此村落住，善法增益，惡法消滅，所得供養之具，勤勞乃得。有我不以衣被故出家學道，修于梵行。我所學道求愿者必成其法，應當盡形壽承事供養。』」
爾時，世尊便說偈曰：
「衣被及飲食， 床臥及所安， 不應貪著想， 亦莫來此世。 不以衣被故， 出家而學道， 所以學道者， 必果其所愿。 比丘尋應時， 盡形住彼村， 于彼般涅槃， 盡其命根本。
「是時，彼比丘若在人間靜處所游之村，善法增益，惡法自滅，彼比丘盡形壽住彼村中，不應遠遊。」
是時，阿難白世尊言：「如來常不說四大依食得存，亦依於心所念法？諸善之法依心而生？又彼比丘依村落住，勞苦精神乃求衣食。彼云何生善法，住彼村落而不遠遊？」
佛告阿難：「衣被、飯食、床臥具、病瘦醫藥有三種。若複比丘專念四事供養，所欲不果，此依是苦。若復興知足之心，不起想著，諸天、人民代其歡喜。又比丘！當作是學。我由此故而說此義
現代漢語譯本：『這就是說，目連！如果比丘成就這九種法，在現世中就能獲得很多益處。因此，目連，應當常常勤勉地去教誨那些比丘，使他們能在漫長的黑夜中達到無為的境界。』 『應當常常自覺覺悟，不要執著于非法，所修行的應當是正道，才能度脫生死的苦難。做了這樣的事就會獲得這樣的結果，做了這樣的事就會獲得這樣的福報，眾生在輪迴中流浪了很久，要斷絕衰老、疾病和死亡。如果已經辦到了卻不再修習，反而又去造作不好的行為，這樣放逸的人，就會成就為有漏的修行。如果有人勤勉精進，常常把持住自己的心，互相教誡，就能成為無漏的人。』 『因此，目犍連！應當這樣教誨那些比丘，應當常常這樣學習。』 這時，世尊為眾比丘宣說了極其微妙的佛法，使他們生起了歡喜之心。當時，眾比丘聽聞佛法后，在他們之中有六十多位比丘漏盡意解。 那時，世尊告訴眾比丘：『如果有比丘住在村落里，善法消滅，惡法增長。那比丘應當這樣學習：『我現在住在村落里，惡法增長，善法逐漸減少，心念不能專一，不能斷盡有漏，不能到達無為安穩的境界。我所得到的衣服、飲食、床鋪臥具、生病時的醫藥，都是辛勞才獲得的。』那比丘應當這樣學習：『我現在住在這個村落里，惡法增長，善法消滅，我也不因為衣服、飲食、床鋪臥具、醫藥，才來做沙門！我所求的願望，現在沒有獲得結果。』那比丘應當離開村落而去。 『如果又有比丘住在村落里，善法增長，惡法消滅，所得到的衣服、飲食、床鋪臥具，都是辛勞才獲得的，那比丘應當這樣學習：『我現在住在這個村落里，善法增長，惡法消滅，所得到的供養之物，都是辛勞才獲得的。我不是因為衣服才出家學道，修習梵行。我所學習的道，所求的願望必定會成就，應當盡形壽地承事供養。』 這時，世尊就說了偈語： 『衣服和飲食，床鋪和安身之處，不應該貪著，也不應該爲了這些來到這個世間。不是因為衣服才出家學道，所以學道的人，必定會實現他的願望。比丘應當及時，盡形壽地住在那個村落，在那裡般涅槃，結束他的生命。』 『這時，如果那個比丘在人間安靜的地方所遊歷的村落，善法增長，惡法自然消滅，那比丘應當盡形壽地住在那個村落中，不應該遠遊。』 這時，阿難對世尊說：『如來常常說四大依食才能生存，也依靠心中所想的法嗎？一切善法都依心而生嗎？而且那些比丘住在村落里，辛勞精神才求得衣食。他們如何才能生起善法，住在村落里而不遠遊呢？』 佛告訴阿難：『衣服、飯食、床鋪臥具、生病時的醫藥有三種情況。如果比丘只專注於四事供養，所希望的不能實現，這是因為執著而產生的苦。如果能生起知足的心，不起貪念，諸天和人民都會為他歡喜。還有，比丘！應當這樣學習。我因此才說這個道理。』
English version: 'That is to say, Moggallana! If a bhikkhu achieves these nine qualities, he will gain much benefit in this present life. Therefore, Moggallana, you should always diligently go and teach those bhikkhus, so that they may reach the unconditioned state in the long night.' 'One should always be mindful and awakened, not attached to what is unlawful. What one practices should be the right path, so that one can cross the difficulties of birth and death. Doing this will bring this result, doing this will bring this blessing. Sentient beings have wandered in samsara for a long time, and they should cut off old age, sickness, and death. If one has accomplished something but does not continue to practice, and instead creates unwholesome actions, such a negligent person will achieve conditioned actions. If someone is diligent and constantly keeps their mind in check, and they teach each other, they will become unconditioned persons.' 'Therefore, Moggallana! You should teach the bhikkhus in this way, and they should always learn in this way.' At that time, the World Honored One expounded the extremely subtle Dharma to the bhikkhus, causing them to generate joy in their hearts. At that time, after the bhikkhus heard the Dharma, more than sixty bhikkhus among them attained the extinction of outflows and liberation of mind. At that time, the World Honored One told the bhikkhus: 'If there is a bhikkhu who lives in a village, where wholesome qualities diminish and unwholesome qualities increase, that bhikkhu should learn in this way: 'Now that I live in a village, unwholesome qualities increase, wholesome qualities gradually decrease, my mind cannot be focused, I cannot extinguish the outflows, and I cannot reach the unconditioned and peaceful state. The robes, food, bedding, and medicine I receive when sick are all obtained through hard work.' That bhikkhu should learn in this way: 'Now that I live in this village, unwholesome qualities increase, wholesome qualities diminish, and I did not become a samana for the sake of robes, food, bedding, or medicine! The wish I seek has not been fulfilled.' That bhikkhu should leave the village and go away. 'If there is another bhikkhu who lives in a village, where wholesome qualities increase and unwholesome qualities diminish, and the robes, food, and bedding he receives are obtained through hard work, that bhikkhu should learn in this way: 'Now that I live in this village, wholesome qualities increase, unwholesome qualities diminish, and the offerings I receive are obtained through hard work. I did not leave home to practice the holy life for the sake of robes. The path I am learning and the wish I seek will surely be fulfilled, and I should serve and make offerings for the rest of my life.' At that time, the World Honored One spoke a verse: 'Robes and food, bedding and a place to rest, one should not be attached to them, nor should one come to this world for their sake. One does not leave home to practice the path for the sake of robes, so those who practice the path will surely fulfill their wishes. A bhikkhu should promptly, for the rest of his life, live in that village, attain parinirvana there, and end his life.' 'At that time, if that bhikkhu is in a village in a quiet place where he travels, where wholesome qualities increase and unwholesome qualities naturally diminish, that bhikkhu should live in that village for the rest of his life and should not travel far away.' At that time, Ananda said to the World Honored One: 'The Tathagata often says that the four great elements rely on food to survive, and also rely on the Dharma that is thought in the mind? Do all wholesome qualities arise from the mind? And those bhikkhus who live in villages, they work hard to obtain food and clothing. How can they generate wholesome qualities, live in the village, and not travel far away?' The Buddha told Ananda: 'There are three situations regarding robes, food, bedding, and medicine when sick. If a bhikkhu only focuses on the four requisites, and his wishes are not fulfilled, this is suffering caused by attachment. If one can generate a mind of contentment and not give rise to greed, the devas and people will rejoice for him. Also, bhikkhu! You should learn in this way. It is for this reason that I speak this meaning.'
。是故，阿難！比丘當念少欲知足。」
如是，阿難聞佛所說，歡喜奉行。
一時，佛在婆羅園中。
爾時，世尊時到，著衣持缽，入婆羅村乞食。是時，弊魔波旬便作是念：「今此沙門欲入村乞食，我今當以方宜教諸男女不令與食。」是時，弊魔波旬尋告國界人民之類：「無令施彼沙門瞿曇之食。」
爾時，世尊入村乞食，人民之類皆不與如來共言談者，亦無有來承事供養者，如來乞食竟不得，便還出村。
是時，弊魔波旬至如來所問佛言：「沙門！乞食竟不得乎？」
世尊告曰：「由魔所為，使吾不得食，汝亦不久當受其報。魔！今聽吾說，賢劫之中有佛名拘樓孫如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出現於世。是時，彼亦依此村居止，將四十萬眾。爾時，弊魔波旬便作是念：『吾今求此沙門方便，終不果獲。』時，魔復作是念：『吾今當約敕婆羅村中人民之類，使不施沙門之食。』是時，諸聖眾著衣持缽，入村乞食。爾時諸比丘竟不得食，即還出村。
「爾時，彼佛告諸比丘，說如此妙法：『夫觀食有九事：四種人間食，五種出人間食。云何四種是人間食？一者揣食，二者更樂食，三者念食，四者識食，是謂世間有四種之食。彼云何名為五種之食，出世間之表？一者禪食，二者愿食，三者念食，四者八解脫食，五者喜食，是謂名為五種之食。如是，比丘！九種之食，出世間之表，當共專念，舍除四種之食，求于方便辦五種之食。如是，比丘！當作是學。』爾時，諸比丘受彼佛教已，即自克己，成辦五種之食。是時，彼魔波旬不能得其便。
「是時，波旬便作是念：『吾今不能得此沙門方便，今當求眼、耳、鼻、口、身、意之便。吾今當住村中，教諸人民，使沙門眾等求得利養，使令得之，以辦利養倍增多也；使彼比丘貪著利養，不能暫舍，復欲從眼、耳、鼻、口、身、意得方便乎。』
「是時，彼佛、聲聞到時，著衣持缽，入村乞食。是時，婆羅門村人民供給比丘衣被、飯食、床臥具、病瘦醫藥，不令有乏，皆前捉僧伽梨，以物強施。是時，彼佛與眾聲聞說如此之法：『夫利養者，墮人惡趣，不令至無為之處
因此，阿難！比丘應當常念少欲知足。 如是，阿難聽聞佛陀所說，歡喜奉行。 一時，佛陀在婆羅園中。 當時，世尊時辰已到，穿好衣服，拿著缽，進入婆羅村乞食。這時，惡魔波旬心想：『現在這個沙門要進村乞食，我應當用方法教唆男女不給他食物。』當時，惡魔波旬隨即告訴國界的人民：『不要給那個沙門瞿曇食物。』 當時，世尊進入村莊乞食，人們都不和如來說話，也沒有人前來侍奉供養，如來乞食沒有得到食物，便返回出村。 這時，惡魔波旬來到如來處，問佛陀說：『沙門！乞食沒有得到食物嗎？』 世尊告訴他說：『這是魔所為，使我沒有得到食物，你不久也將受到報應。魔！現在聽我說，賢劫之中有佛名為拘樓孫如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，出現於世。當時，他也依此村居住，帶領四十萬大眾。當時，惡魔波旬心想：『我如今想找這個沙門的把柄，終究不能得逞。』當時，魔又想：『我如今應當告誡婆羅村中的人民，不要給沙門食物。』當時，諸聖眾穿好衣服，拿著缽，進入村莊乞食。當時，眾比丘沒有得到食物，就返回出村。 『當時，那位佛陀告訴眾比丘，說了這樣的妙法：『觀察食物有九種：四種人間食物，五種出人間食物。什麼是四種人間食物？一是摶食，二是觸食，三是思食，四是識食，這稱為世間有四種食物。那什麼是五種出世間的食物呢？一是禪食，二是愿食，三是念食，四是八解脫食，五是喜食，這稱為五種食物。如此，比丘們！這九種食物，是出世間的，應當共同專心憶念，捨棄四種人間食物，尋求方便成就五種食物。如此，比丘們！應當這樣學習。』當時，眾比丘接受佛陀的教誨后，就自我剋制，成就了五種食物。當時，惡魔波旬就不能得逞。 『當時，波旬心想：『我如今不能找到這個沙門的把柄，現在應當尋找眼、耳、鼻、口、身、意的把柄。我如今應當住在村中，教唆人民，使沙門眾等求得利養，讓他們得到，以致利養倍增；使那些比丘貪著利養，不能暫時捨棄，再想從眼、耳、鼻、口、身、意得到把柄。』 『當時，那位佛陀和聲聞弟子到時，穿好衣服，拿著缽，進入村莊乞食。當時，婆羅門村的人民供給比丘衣服、飯食、床鋪臥具、病瘦醫藥，不讓他們缺乏，都上前抓住僧伽梨，強行施捨財物。當時，那位佛陀和眾聲聞說了這樣的法：『利養，會使人墮入惡道，不能到達無為的境界。
Therefore, Ananda! A bhikkhu should always be mindful of having few desires and being content. Thus, Ananda, having heard what the Buddha said, joyfully practiced it. At one time, the Buddha was in the Bharadvaja Garden. At that time, the World Honored One, when the time came, put on his robes, took his bowl, and entered the village of Bharadvaja to beg for food. At that time, the evil Mara Papiyas thought: 'Now this shramana wants to enter the village to beg for food, I should use a method to teach the men and women not to give him food.' At that time, the evil Mara Papiyas immediately told the people of the kingdom: 'Do not give that shramana Gautama any food.' At that time, the World Honored One entered the village to beg for food, but the people did not speak to the Tathagata, nor did anyone come to serve and make offerings. The Tathagata did not receive any food, and then returned out of the village. At that time, the evil Mara Papiyas came to the Tathagata and asked the Buddha: 'Shramana! Did you not receive any food while begging?' The World Honored One told him: 'This is what the Mara has done, causing me not to receive food, and you will soon receive your retribution. Mara! Now listen to me, in this Bhadrakalpa there was a Buddha named Krakucchanda Tathagata, Arhat, Samyaksambuddha, perfect in knowledge and conduct, Sugata, Knower of the World, Unsurpassed One, Trainer of Men, Teacher of Gods and Humans, called Buddha, World Honored One, who appeared in the world. At that time, he also lived in this village, leading a congregation of 400,000. At that time, the evil Mara Papiyas thought: 'I am now trying to find a handle on this shramana, but I will not succeed.' At that time, the Mara thought again: 'I should now warn the people in the village of Bharadvaja not to give the shramana any food.' At that time, the holy assembly put on their robes, took their bowls, and entered the village to beg for food. At that time, the bhikkhus did not receive any food, and then returned out of the village. 'At that time, that Buddha told the bhikkhus, speaking such a wonderful Dharma: 'Observing food, there are nine kinds: four kinds of human food, and five kinds of food beyond the human realm. What are the four kinds of human food? First is morsel food, second is contact food, third is mental food, and fourth is consciousness food, these are called the four kinds of food in the world. What are the five kinds of food beyond the world? First is meditative food, second is aspiration food, third is mindfulness food, fourth is the food of the eight liberations, and fifth is joy food, these are called the five kinds of food. Thus, bhikkhus! These nine kinds of food are beyond the world, you should all focus your minds on them, abandon the four kinds of human food, and seek the means to accomplish the five kinds of food. Thus, bhikkhus! You should learn in this way.' At that time, the bhikkhus, having received the Buddha's teachings, restrained themselves and accomplished the five kinds of food. At that time, the evil Mara Papiyas could not succeed. 'At that time, Papiyas thought: 'I cannot find a handle on this shramana now, I should now look for a handle on the eyes, ears, nose, mouth, body, and mind. I should now stay in the village, and incite the people, so that the shramana assembly will seek material gain, and let them obtain it, so that their material gain will increase many times over; so that those bhikkhus will be attached to material gain, and cannot temporarily abandon it, and then try to find a handle on the eyes, ears, nose, mouth, body, and mind.' 'At that time, that Buddha and his shravaka disciples, when the time came, put on their robes, took their bowls, and entered the village to beg for food. At that time, the people of the Bharadvaja village provided the bhikkhus with clothing, food, bedding, and medicine for illness, not letting them lack anything, and they all came forward to grab the sanghati, and forcibly gave them things. At that time, that Buddha and his shravaka disciples spoke such a Dharma: 'Material gain will cause people to fall into evil realms, and will not allow them to reach the state of non-action.'
。汝等，比丘！莫趣想著之心，向于利養，當念舍離；其有比丘著利養者，不成五分法身，不具戒德。』
「是故，比丘！未生利養之心，當使不生；已生利養之心，時速滅之。如是。比丘！當作是學。」時，魔波旬即隱形去。
爾時，世尊告諸比丘：「當行慈心，廣佈慈心；以行慈心，所有瞋恚之心，自當消除。所以然者，比丘當知；昔日有鬼極為弊暴，來在釋提桓因座上而坐。是時，三十三天極為瞋恚：『云何此鬼在我主床上坐乎？』是時，諸天適興恚心，彼鬼遂轉端正，顏貌殊常。爾時，釋提桓因在普集講堂上坐，與玉女共相娛樂。是時，有天子往至釋提桓因所，白帝釋言：『瞿翼當知，今有惡鬼在尊座上坐，今三十三天極懷恚怒，諸天適興恚怒，彼鬼遂轉端正，顏貌勝常。』是時，釋提桓因便作是念：『此鬼必是神妙之鬼。』
「是時，釋提桓因往至彼鬼所，相去不遠，自稱姓名：『吾是釋提桓因，諸天之主。』時，釋提桓因自稱姓名時，彼惡鬼轉成丑形，顏貌可惡，是彼惡鬼即時消滅。比丘！當以此方便，知其行慈心而不捨離，其德如是。
「又且，比丘！吾昔日時，七歲之中恒修慈心，經歷七成劫、敗劫，不往來生死，劫欲壞時，便生光音天，劫欲成時，便生無想天上，或作梵天，統領諸天，領十千世界，又復三十七變為釋提桓因，又無數變為轉輪聖王。比丘！以此方便，知其行慈心，其德如是。
「複次，行慈心者，身壞命終，生梵天上，離三惡道，去離八難。複次，其行慈者，生中正之國。複次，行慈者，顏貌端正，諸根不缺，形體完具。複次，其行慈心者，躬自見如來，承事諸佛，不樂在家，欲得出家學道者，著三法衣，剃除鬚髮，修沙門之法，修無上梵行。
「比丘當知，猶如金剛，人取食之，終不消化，要當下過。其行慈心之人，亦復如是，若如來出世，要當作道，修無上梵行；生死已盡，梵行已立，所作已辦，更不復受有，如實知之。」
是時，尊者阿難白佛言：「世尊！設如來不出世時，彼善男子不樂在家，當何所趣向？」
佛告阿難曰：「若如來不出時，然善男子不樂在家，自剃鬚發，在閑靜之處，克己自修，即于彼處，盡諸有漏，成無漏行
『諸位比丘！你們不要讓心執著于追求利益供養，應當想著捨棄；如果哪個比丘執著于利益供養，就不能成就五分法身，不具備戒律的德行。』 『因此，比丘們！對於尚未產生的追求利益供養的心，應當使其不產生；對於已經產生的追求利益供養的心，要迅速地滅除它。比丘們！應當這樣學習。』當時，魔王波旬就隱身離開了。
這時，世尊告訴眾比丘：『應當修行慈心，廣泛地散佈慈心；通過修行慈心，所有嗔恨的心自然會消除。這是為什麼呢？比丘們應當知道；過去有個鬼非常兇暴，來到帝釋天因的座位上坐下。當時，三十三天非常嗔怒：『為什麼這個鬼坐在我們主人的座位上？』當時，諸天剛一生起嗔恨心，那個鬼就變得端正，容貌非常出衆。當時，帝釋天因坐在普集講堂上，和玉女們一起娛樂。當時，有個天子來到帝釋天因那裡，告訴帝釋天因說：『瞿翼，您應當知道，現在有個惡鬼坐在您的座位上，現在三十三天非常憤怒，諸天剛一生起憤怒，那個鬼就變得端正，容貌比平常更勝。』當時，帝釋天因就想：『這個鬼必定是神妙的鬼。』 『當時，帝釋天因來到那個鬼那裡，相距不遠，自報姓名：『我是帝釋天因，諸天之主。』當時，帝釋天因自報姓名時，那個惡鬼就轉變成醜陋的形狀，容貌可憎，那個惡鬼立刻就消失了。比丘們！應當用這種方法，知道修行慈心而不捨棄，它的功德就是這樣。 『而且，比丘們！我過去曾經在七年中恒常修行慈心，經歷七個成劫、敗劫，不往來生死，劫將要壞滅時，就生到光音天，劫將要形成時，就生到無想天上，或者成為梵天，統領諸天，統領十千世界，又三十七次變為帝釋天因，又無數次變為轉輪聖王。比丘們！用這種方法，知道修行慈心，它的功德就是這樣。 『再者，修行慈心的人，身壞命終后，會生到梵天上，遠離三惡道，脫離八難。再者，修行慈心的人，會生在中正的國家。再者，修行慈心的人，容貌端正，諸根不缺，形體完整。再者，修行慈心的人，會親自見到如來，侍奉諸佛，不喜歡在家，想要出家學道的人，會穿上三法衣，剃除鬚髮，修行沙門之法，修行無上的梵行。 『比丘們應當知道，就像金剛一樣，人吃了它，最終不會消化，一定要排泄出來。修行慈心的人，也是這樣，如果如來出世，一定要成就道果，修行無上的梵行；生死已經斷盡，梵行已經建立，該做的已經做完，不再受後有，如實地知道這些。』 當時，尊者阿難問佛說：『世尊！如果如來沒有出世，那些不樂意在家的善男子，會去向哪裡呢？』 佛告訴阿難說：『如果如來沒有出世，然而善男子不樂意在家，自己剃除鬚髮，在安靜的地方，克制自己修行，就在那裡，斷盡所有的有漏，成就無漏的修行。』
'Monks, do not let your minds be attached to the pursuit of gain and offerings; you should think of renunciation. If any monk is attached to gain and offerings, he will not achieve the fivefold Dharma body and will not possess the virtue of precepts.' 'Therefore, monks! For the mind that has not yet arisen with the desire for gain and offerings, you should prevent it from arising; for the mind that has already arisen with the desire for gain and offerings, you should quickly extinguish it. Monks! You should learn in this way.' At that time, Mara, the Evil One, disappeared.
Then, the World-Honored One told the monks: 'You should practice loving-kindness, and widely spread loving-kindness; through the practice of loving-kindness, all hatred will naturally be eliminated. Why is this so? Monks should know; in the past, there was a very fierce and violent ghost who came and sat on the seat of Sakra, Lord of the Devas. At that time, the Thirty-three Devas were very angry: 'Why is this ghost sitting on the seat of our lord?' At that time, as soon as the devas arose with anger, that ghost became handsome, with an extraordinary appearance. At that time, Sakra, Lord of the Devas, was sitting in the Hall of Universal Gathering, enjoying himself with the jade maidens. At that time, a deva went to Sakra, Lord of the Devas, and told Sakra: 'Gokya, you should know that now there is an evil ghost sitting on your seat, and now the Thirty-three Devas are very angry. As soon as the devas arose with anger, that ghost became handsome, with an appearance even more extraordinary than usual.' At that time, Sakra, Lord of the Devas, thought: 'This ghost must be a miraculous ghost.' 'At that time, Sakra, Lord of the Devas, went to that ghost, not far away, and announced his name: 'I am Sakra, Lord of the Devas, the lord of the devas.' At that time, when Sakra, Lord of the Devas, announced his name, that evil ghost transformed into an ugly shape, with a repulsive appearance, and that evil ghost immediately disappeared. Monks! You should use this method to know that practicing loving-kindness without abandoning it has such merit.' 'Moreover, monks! In the past, I constantly practiced loving-kindness for seven years, experiencing seven cycles of formation and destruction, without going back and forth in birth and death. When a cycle was about to be destroyed, I was born in the Abhasvara Heaven; when a cycle was about to form, I was born in the Asannasatta Heaven, or became Brahma, ruling over the devas, ruling over ten thousand worlds, and thirty-seven times I became Sakra, Lord of the Devas, and countless times I became a Universal Monarch. Monks! By this method, know that practicing loving-kindness has such merit.' 'Furthermore, those who practice loving-kindness, after their bodies break and their lives end, will be born in the Brahma Heaven, far from the three evil paths, and free from the eight difficulties. Furthermore, those who practice loving-kindness will be born in a righteous country. Furthermore, those who practice loving-kindness will have a handsome appearance, with all their faculties intact, and a complete body. Furthermore, those who practice loving-kindness will personally see the Tathagata, serve all the Buddhas, not enjoy being at home, and those who wish to leave home to learn the Way will wear the three Dharma robes, shave their beards and hair, practice the Dharma of a Shramana, and practice the unsurpassed Brahma-faring.' 'Monks should know that just like a diamond, if a person eats it, it will not be digested and must be excreted. Those who practice loving-kindness are also like this. If a Tathagata appears in the world, they will surely achieve the path, practice the unsurpassed Brahma-faring; birth and death have been exhausted, the Brahma-faring has been established, what should be done has been done, and they will no longer receive future existence, and they will truly know this.' At that time, Venerable Ananda asked the Buddha: 'World-Honored One! If the Tathagata does not appear in the world, where will those good men who do not enjoy being at home go?' The Buddha told Ananda: 'If the Tathagata does not appear in the world, but a good man does not enjoy being at home, he will shave his beard and hair himself, in a quiet place, restrain himself and practice, and in that place, he will exhaust all the outflows and achieve the outflow-free practice.'
。」
是時，阿難白佛言：「云何，世尊！彼人自修梵行、三乘之行，彼人何所趣向？」
佛告阿難：「如汝所言，吾恒說三乘之行。過去、將來三世諸佛，盡當說三乘之法。阿難當知，或有是時，眾生之類顏貌壽命，轉轉減少，形器瘦弱，無復威神，多諸瞋怒、嫉妒、恚癡、奸偽、幻惑，所行不真。或復有利根捷疾，展轉諍競，共相鬥訟；或以手拳、瓦石、刀杖，共相傷害。是時，眾生之類執草便成刀劍，斷斯命根。其中眾生，行慈心者無有瞋怒，見此變怪，皆懷恐懼，悉共馳走，離此惡處，在山野之中，自然剃除鬚髮，著三法衣，修無上梵行，克己自修，盡有漏心而得解脫，便入無漏境，各各自相謂言：『我等已勝怨家。』阿難當知，彼名為最勝。」
是時，阿難復白佛言：「彼人為在何部？聲聞部，辟支部，為佛部耶？」
佛告阿難：「彼人當名正在辟支部。所以然者，此人皆由造諸功德，行眾善本，修清凈四諦，分別諸法。夫行善法者，即慈心是也。所以然者，履仁行慈，此德廣大。吾昔著此慈仁之鎧，降伏魔官屬，坐樹王下，成無上道，以此方便，知慈最第一，慈者最勝之法也。阿難當知，故名為最勝。行慈心者，其德如是，不可稱計。當求方便，修行慈心。如是，阿難！當作是學。」
爾時，尊者舍利弗清旦從靜室起至世尊所，頭面禮足，在一面坐。爾時，佛告舍利弗曰：「汝今諸根清凈，顏貌與人有異，汝今游何三昧？」
舍利弗白佛言：「唯然，世尊！我恒游空三昧。」
佛告舍利弗言：「善哉！善哉！舍利弗！乃能游于空三昧。所以然者，諸虛空三昧者最為第一，其有比丘游虛空三昧，計無吾我、人、壽命，亦不見有眾生；亦復不見諸行本末，已不見，亦不造行本；已無行，更不受有；已無受有，不復受苦樂之報。
「舍利弗當知，我昔未成佛道，坐樹王下，便作是念：『此眾生類為不克獲何法，流轉生死不得解脫？』時，我復作是念：『無有空三昧者，便流浪生死，不得至竟解脫。有此空三昧，但眾生未克，使眾生起想著之念，以起世間之想，便受生死之分。若得是空三昧，亦無所愿，便得無愿三昧；以得無愿三昧，不求死此生彼，都無想念時，彼行者復有無想三昧可得娛樂
現代漢語譯本： 這時，阿難對佛說：『世尊，那些人自己修行梵行、三乘之行，他們會去向哪裡呢？』 佛告訴阿難：『正如你所說，我一直講說三乘之行。過去、未來三世諸佛，都會講說三乘之法。阿難你要知道，有時眾生的容貌壽命會逐漸減少，形體瘦弱，不再有威嚴神力，多有嗔怒、嫉妒、怨恨、愚癡、奸詐、虛偽、迷惑，所作所為不真實。有時也會有利根敏捷的人，互相爭鬥，互相訴訟；或者用拳頭、瓦片、石頭、刀杖互相傷害。這時，眾生會拿著草就當成刀劍，斷絕彼此的性命。其中，修行慈心的人沒有嗔怒，看到這種變故，都感到恐懼，一起逃離這個惡劣的地方，到山野之中，自然剃除鬚髮，穿上三法衣，修行無上的梵行，克制自己，修習到漏盡煩惱而得到解脫，進入無漏的境界，各自互相說：『我們已經戰勝了怨敵。』阿難你要知道，這些人被稱為最勝。』 這時，阿難又問佛：『這些人屬於哪個部？是聲聞部、辟支佛部，還是佛部呢？』 佛告訴阿難：『這些人應當被稱為正在辟支佛部。之所以這樣說，是因為這些人都是通過造作各種功德，修行各種善的根本，修習清凈的四諦，分別各種法。修行善法，就是慈心。之所以這樣說，是因為履行仁愛，修行慈悲，這種功德廣大。我過去穿著這慈悲仁愛的鎧甲，降伏了魔王的眷屬，坐在菩提樹下，成就了無上的道，通過這種方便，知道慈悲是最第一的，慈悲是最殊勝的法。阿難你要知道，所以被稱為最勝。修行慈心的人，他的功德是這樣的，不可稱量計算。應當尋求方便，修行慈心。就這樣，阿難！應當這樣學習。』
這時，尊者舍利弗清晨從靜室出來，來到世尊那裡，頭面頂禮佛足，在一旁坐下。這時，佛告訴舍利弗說：『你現在諸根清凈，容貌與常人不同，你現在游于什麼三昧？』 舍利弗對佛說：『是的，世尊！我一直游于空三昧。』 佛告訴舍利弗說：『很好！很好！舍利弗！你能夠游于空三昧。之所以這樣說，是因為諸虛空三昧是最第一的，如果有比丘游于虛空三昧，不執著於我、人、壽命，也看不到有眾生；也看不到諸行的本末，既然看不到，也不造作諸行的根本；既然沒有諸行，就不再受有；既然沒有受有，就不再承受苦樂的報應。 『舍利弗你要知道，我過去沒有成佛道時，坐在菩提樹下，就想：『這些眾生是因為沒有獲得什麼法，才在生死中流轉，不能得到解脫？』當時，我又想：『沒有空三昧的人，就會在生死中流浪，不能最終得到解脫。有了這空三昧，只是眾生沒有獲得，使眾生生起執著的念頭，因為生起世間的想法，就承受生死的命運。如果得到這空三昧，也沒有所求，就得到無愿三昧；因為得到無愿三昧，不求死此生彼，完全沒有想念的時候，修行人又可以得到無想三昧來娛樂。』
English version: At that time, Ananda said to the Buddha, 'World Honored One, what is the destination of those who cultivate the Brahma-faring and the practices of the Three Vehicles?' The Buddha told Ananda, 'As you have said, I have always taught the practices of the Three Vehicles. All Buddhas of the past, present, and future will teach the Dharma of the Three Vehicles. Ananda, you should know that there will be times when the appearances and lifespans of sentient beings will gradually decrease, their bodies will become weak, they will no longer have majesty and power, and they will be filled with anger, jealousy, resentment, ignorance, deceit, falsehood, and delusion, and their actions will not be genuine. There will also be times when those with sharp faculties will be quick to engage in disputes and lawsuits, harming each other with fists, tiles, stones, knives, and sticks. At that time, sentient beings will use grass as swords, cutting off each other's lives. Among them, those who practice loving-kindness will have no anger. Seeing these changes, they will all be filled with fear and will flee together from this evil place to the mountains and wilderness. They will naturally shave their heads and beards, wear the three Dharma robes, cultivate the supreme Brahma-faring, restrain themselves, and practice until they exhaust their defiled minds and attain liberation, entering the realm of the undefiled. They will each say to one another, 'We have already overcome our enemies.' Ananda, you should know that these people are called the most victorious.' At that time, Ananda again asked the Buddha, 'To which group do these people belong? The Sravaka group, the Pratyekabuddha group, or the Buddha group?' The Buddha told Ananda, 'These people should be called those who are on the path of the Pratyekabuddha. The reason for this is that these people have all created various merits, practiced the roots of all good, cultivated the pure Four Noble Truths, and distinguished all dharmas. The practice of good dharmas is loving-kindness. The reason for this is that practicing benevolence and cultivating compassion is a great virtue. In the past, I wore this armor of loving-kindness and compassion, subdued the retinue of the demon king, sat under the Bodhi tree, and attained the supreme path. Through this means, I know that loving-kindness is the most supreme, and loving-kindness is the most victorious Dharma. Ananda, you should know that this is why they are called the most victorious. The virtue of those who practice loving-kindness is like this, immeasurable and incalculable. One should seek means to cultivate loving-kindness. Thus, Ananda! You should learn in this way.'
At that time, the Venerable Sariputra arose from his quiet chamber in the early morning and went to where the World Honored One was. He bowed his head to the Buddha's feet and sat to one side. At that time, the Buddha said to Sariputra, 'Your faculties are now pure, and your appearance is different from others. In which samadhi are you now dwelling?' Sariputra said to the Buddha, 'Yes, World Honored One! I am always dwelling in the samadhi of emptiness.' The Buddha said to Sariputra, 'Excellent! Excellent! Sariputra! You are able to dwell in the samadhi of emptiness. The reason for this is that the samadhi of all emptiness is the most supreme. If a bhikshu dwells in the samadhi of emptiness, he does not cling to self, others, or lifespan, nor does he see any sentient beings; nor does he see the beginning or end of all actions. Since he does not see them, he does not create the root of actions; since there are no actions, he no longer receives existence; since there is no receiving of existence, he no longer receives the retribution of suffering and joy.' 'Sariputra, you should know that when I had not yet attained Buddhahood, I sat under the Bodhi tree and thought, 'What Dharma have these sentient beings not obtained that they transmigrate in birth and death and cannot attain liberation?' At that time, I again thought, 'Those who do not have the samadhi of emptiness will wander in birth and death and cannot ultimately attain liberation. Having this samadhi of emptiness, but sentient beings have not obtained it, causing sentient beings to give rise to clinging thoughts. Because they give rise to worldly thoughts, they receive the fate of birth and death. If one obtains this samadhi of emptiness, there is nothing to seek, and one obtains the samadhi of no-seeking; because one obtains the samadhi of no-seeking, one does not seek to die here and be born there. When there is no thought at all, the practitioner can again obtain the samadhi of no-thought for enjoyment.'
。此眾生類皆由不得三昧故，流浪生死。』觀察諸法已，便得空三昧，已得空三昧，便成阿耨多羅三藐三菩提。當我爾時，以得空三昧，七日七夜觀視道樹，目未曾眴。舍利弗，以此方便，知空三昧者，于諸三昧最為第一三昧，王三昧者，空三昧是也。是故，舍利弗！當求方便，辦空三昧。如是，舍利弗！當作是學。」
爾時，舍利弗聞佛所說，歡喜奉行。
一時，佛在羅閱城迦蘭陀竹園所，與大比丘眾千二百五十人俱。
爾時，羅閱城中有長者名曰尸利掘，饒財多寶，金銀、珍寶、車𤦲、馬腦，不可稱計；又且疏薄佛法，但事外道尼乾子。國王、大臣皆悉識知。是時，外道梵志及尼乾子，在家、出家者自誹謗，言有我，言有我身，並六師輩皆悉運集，共作此論：「今沙門瞿曇靡事不知，有一切智，然我等不得利養，今此沙門多得利養，要當作方宜，使不得利養。我等當往至尸利掘舍，教彼長者而作權宜。」
是時，外道梵志尼乾子及彼六師往至尸利掘長者家，語長者曰：「大姓當知，汝是梵天所生，是梵天子，多所饒益。汝今可往至沙門瞿曇所，愍我等故，請沙門及比丘眾來在家祠之。又敕屋中作大火坑，極燃熾火，食皆著毒，請使來食。若沙門瞿曇有一切智，知三世事者，則不受請；設無一切智，便當受請，將諸弟子，盡為火所燒，天、人得安，無有火害。」
是時，尸利掘默然，隨六師語，即出城至世尊所，頭面禮足，持雜毒之心，白如來言：「唯愿世尊及比丘僧當受我請。」
爾時，世尊知彼心中所念，默然受請。是時，尸利掘以見如來默然受請，便從坐起，頭面禮足，便退而去。中道便作是念：「今我六師所說審諦，然沙門不知我心中所念，必當為大火所燒。」是時，尸利掘即還家敕作大坑，燃大燒火，復約敕辦種種飯食，皆悉著毒，復于門外作大火坑，燃大火，又於火上施設敷床，皆以惡毒著食中，而白：「時至。」
爾時，世尊以知時至，著衣持缽，將諸比丘眾，前後圍繞，往至彼家，又敕諸比丘僧：「諸人皆不得先吾前行；亦不得先吾前坐；亦復不得先吾前食。」
是時，羅閱城中人民之類，聞尸利掘作大火坑，又作毒食，請佛及比丘僧
『這些眾生都是因為沒有得到三昧的緣故，才在生死中流浪。』觀察諸法之後，便能得到空三昧，得到空三昧后，便能成就阿耨多羅三藐三菩提。我當時，因為得到了空三昧，七天七夜觀察菩提樹，眼睛都不曾眨一下。舍利弗，用這種方法，知道空三昧的人，在所有三昧中是最第一的三昧，三昧之王，就是空三昧。所以，舍利弗！應當尋求方便，成就空三昧。舍利弗！應當這樣學習。」 當時，舍利弗聽了佛所說，歡喜地奉行。
一時，佛在羅閱城迦蘭陀竹園，與一千二百五十位大比丘在一起。
當時，羅閱城中有一位長者名叫尸利掘，他家財萬貫，金銀、珍寶、車𤦲、瑪瑙，多得不可計數；而且他輕視佛法，只信奉外道尼乾子。國王、大臣都知道這件事。當時，外道梵志和尼乾子，在家和出家的都互相誹謗，說有『我』，說有『我身』，和六師等人聚集在一起，共同商議說：『現在沙門瞿曇什麼都知道，擁有一切智慧，但是我們卻得不到供養，現在這個沙門得到很多供養，一定要想辦法，讓他得不到供養。我們應當去尸利掘家，教唆他想辦法。』 當時，外道梵志尼乾子和六師等人來到尸利掘長者家，對長者說：『大姓應當知道，你是梵天所生，是梵天之子，能帶來很多利益。你現在可以去沙門瞿曇那裡，爲了可憐我們，請沙門和比丘們來你家接受供養。還要在屋裡挖一個大火坑，燒得火勢極旺，食物都放上毒藥，請他們來吃。如果沙門瞿曇擁有一切智慧，知道過去、現在、未來之事，就不會接受邀請；如果他沒有一切智慧，就會接受邀請，帶著他的弟子，都被火燒死，這樣天人和眾生就都平安了，沒有火的危害了。』 當時，尸利掘默不作聲，聽從了六師的話，就出城來到世尊那裡，頭面禮足，懷著毒害之心，對如來說：『希望世尊和比丘僧能接受我的邀請。』 當時，世尊知道他心中所想，默然接受了邀請。當時，尸利掘看到如來默然接受邀請，就從座位上站起來，頭面禮足，然後退了出去。在路上，他心裡想：『現在我的六師所說的話是真的，但是沙門不知道我心中所想，一定會為大火所燒。』當時，尸利掘就回到家中，命令挖一個大坑，燒起大火，又命令準備各種飯食，都放上毒藥，又在門外挖一個大火坑，燒起大火，又在火上鋪設床鋪，都把毒藥放在食物中，然後說：『時間到了。』 當時，世尊知道時間到了，就穿上衣服，拿著缽，帶著比丘們，前後圍繞著，來到他家，又命令比丘們：『你們都不能走在我的前面；也不能先我而坐；也不能先我而食。』 當時，羅閱城中的人們，聽說尸利掘挖了大火坑，又做了毒食，請佛和比丘僧
'These sentient beings are all wandering in the cycle of birth and death because they have not attained samadhi.' After observing all dharmas, one attains the samadhi of emptiness. Having attained the samadhi of emptiness, one achieves Anuttara-samyak-sambodhi. At that time, because I had attained the samadhi of emptiness, I observed the Bodhi tree for seven days and seven nights without blinking my eyes. Shariputra, by this means, one who knows the samadhi of emptiness knows that it is the foremost of all samadhis. The king of samadhis is the samadhi of emptiness. Therefore, Shariputra! One should seek the means to accomplish the samadhi of emptiness. Thus, Shariputra! You should learn in this way.」 At that time, Shariputra, having heard what the Buddha said, joyfully practiced it.
At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha, together with a great assembly of 1,250 monks.
At that time, in Rajagriha, there was an elder named Sriligupta, who was very wealthy, possessing gold, silver, jewels, chariots, and agate, beyond measure. Moreover, he was dismissive of the Buddha's teachings and only served the non-Buddhist Nigranthas. The king and ministers all knew this. At that time, the non-Buddhist Brahmins and Nigranthas, both lay and ordained, slandered each other, saying there is a 'self,' saying there is a 'body,' and together with the six teachers, they gathered and discussed: 'Now, the Shramana Gautama knows everything and has all wisdom, but we do not receive offerings. Now this Shramana receives many offerings, we must devise a way to prevent him from receiving offerings. We should go to Sriligupta's house and instruct him to devise a plan.' At that time, the non-Buddhist Brahmins, Nigranthas, and the six teachers went to the house of the elder Sriligupta and said to the elder: 'Great sir, you should know that you are born from Brahma, you are a son of Brahma, and you bring much benefit. Now you can go to the Shramana Gautama, and out of compassion for us, invite the Shramana and the monks to your house for a feast. Also, order a large fire pit to be made in the house, with extremely blazing fire, and put poison in all the food, and invite them to eat. If the Shramana Gautama has all wisdom and knows the three periods of time, he will not accept the invitation; if he does not have all wisdom, he will accept the invitation, and he and his disciples will all be burned by the fire, and the gods and humans will be at peace, without the harm of fire.' At that time, Sriligupta remained silent, followed the words of the six teachers, and went out of the city to where the World Honored One was. He bowed his head to the ground at the Buddha's feet, with a poisonous heart, and said to the Tathagata: 'May the World Honored One and the assembly of monks accept my invitation.' At that time, the World Honored One knew what was in his mind and silently accepted the invitation. At that time, Sriligupta, seeing that the Tathagata had silently accepted the invitation, rose from his seat, bowed his head to the ground at the Buddha's feet, and then retreated. On the way, he thought: 'Now what my six teachers said is true, but the Shramana does not know what is in my mind, and he will surely be burned by the great fire.' At that time, Sriligupta returned home and ordered a large pit to be dug, a great fire to be lit, and also ordered various foods to be prepared, all with poison added. He also made a large fire pit outside the door, lit a great fire, and placed beds on the fire, all with poison in the food, and then announced: 'The time has come.' At that time, the World Honored One, knowing that the time had come, put on his robes, took his bowl, and led the assembly of monks, surrounded by them, to his house. He also instructed the monks: 'None of you should go before me; nor should you sit before me; nor should you eat before me.' At that time, the people of Rajagriha, having heard that Sriligupta had dug a large fire pit and prepared poisoned food, invited the Buddha and the assembly of monks
。四部之眾悉皆涕泣：「將非害如來及比丘僧乎？」或復有至世尊所，頭面禮足，白佛言：「愿世尊莫至彼長者家，又彼人作大火坑，兼作毒食。」
佛告之曰：「諸人勿懷恐怖，如來終不為他所害。正使閻浮里內火至梵天，猶不能燒吾，何況此小火欲害如來，終無此理。優婆塞知，吾無復害心。」
爾時世尊，比丘僧前後圍繞，入羅閱城，至長者家。爾時，世尊告諸比丘：「汝等勿先入長者家，亦莫先食；要須如來食，然後乃食。」
爾時，世尊適舉足門閾上，爾時火坑自然化作浴池，極為清涼；眾華滿其中，亦生蓮花，大如車輪，七寶為莖，亦生余蓮華，蜜蜂王遊戲其中。爾時，釋提桓因、梵天王及四天王，及干沓和、阿須輪，及諸閱叉、鬼神等，見火坑中生此蓮華，各各稱慶！異音同聲，各各說曰：「便為如來勝中第一。」
爾時，彼長者家有種種外道異學，集在其家。爾時，優婆塞、優婆夷見如來變化已，歡喜踴躍，不能自勝。外道異學見如來變化已，甚懷愁憂。上虛空中諸尊神天，散種種名華于如來身上。
爾時，世尊履虛去地四寸，至長者家。如來舉足之處，便生蓮華，大如車輪。爾時，世尊右回告諸比丘：「汝等，悉皆蹈此蓮花上。」時，諸聲聞皆從蓮華上至長者家。
爾時，世尊便說古昔之喻說：「我過去來，供養恒沙諸佛，承事、禮敬，未失聖意，持是至誠之誓，使此諸坐，皆悉牢固。」
爾時，世尊告諸比丘：「我今聽諸比丘，先以手𠗦座，然後乃坐，此是我之教也。」爾時，世尊及諸比丘僧皆悉就座，是座下皆生蓮華，極為芬香。
是時，尸利掘見如來如斯變化，便生斯念：「吾為外道異學所誤，失我人中之行，永失天路；心意憒然，如飲雜毒，必當趣此三惡道中。實是如來出世難遇。」覺知此已，即時涕零，頭面禮足，白佛言：「唯愿如來聽我悔過，改往修來。自知有罪，觸嬈如來。唯愿世尊受我悔過，更不犯之。」
佛告言：「長者！改過捐捨本意，乃能自知觸犯如來。賢聖法中甚為曠大，聽汝改過，隨法而舍；我今受汝改悔，后更莫犯。」如是再三。
爾時，阿阇世王聞尸利掘長者施大火坑，及雜毒食，欲害如來。聞已，瞋恚熾盛，告群臣曰：「要當消滅閻浮里地與此人同尸利掘名字者
四部大眾都哭泣著說：『難道是要傷害如來和比丘僧嗎？』 有些人甚至到世尊那裡，頭面觸地禮拜，稟告佛說：『愿世尊不要去那長者家，那人做了大火坑，還準備了毒食。』 佛告訴他們說：『你們不要害怕，如來終究不會被他人所害。即使閻浮提內的大火燒到梵天，也不能燒到我，何況這小小的火坑想要傷害如來，絕對沒有這樣的道理。優婆塞要知道，我沒有絲毫害人之心。』 當時，世尊被比丘僧前後圍繞著，進入羅閱城，來到長者家。這時，世尊告訴眾比丘：『你們不要先進入長者家，也不要先吃飯；一定要等如來吃過，你們才能吃。』 這時，世尊剛抬腳踏上門檻，那火坑自然變成浴池，非常清涼；裡面開滿了各種鮮花，還長出蓮花，大如車輪，花莖是七寶做的，還長出其他的蓮花，蜜蜂在其中嬉戲。這時，釋提桓因、梵天王和四大天王，以及乾闥婆、阿修羅，還有各種夜叉、鬼神等，看到火坑中長出蓮花，都歡呼慶賀！發出不同的聲音，異口同聲地說：『這真是如來最殊勝的奇蹟！』 當時，那長者家聚集著各種外道異學。這時，優婆塞、優婆夷看到如來的變化后，歡喜雀躍，不能自已。外道異學看到如來的變化后，非常憂愁。天空中諸位尊神，向如來身上散落各種名貴的花朵。 這時，世尊腳離地四寸，來到長者家。如來抬腳的地方，就長出蓮花，大如車輪。這時，世尊向右轉身告訴眾比丘：『你們都踩著這些蓮花上來。』當時，所有聲聞弟子都從蓮花上走到長者家。 這時，世尊便說了一個古老的比喻：『我過去世，供養過恒河沙數諸佛，承事、禮敬，沒有違背聖意，持著這至誠的誓言，使這些座位都堅固無比。』 這時，世尊告訴眾比丘：『我現在允許各位比丘，先用手摸一下座位，然後再坐，這是我的教誨。』這時，世尊和眾比丘都坐到座位上，座位下都長出蓮花，非常芬芳。 這時，尸利掘看到如來這樣的變化，便產生這樣的想法：『我被外道異學所迷惑，失去了做人的正道，永遠失去了通往天界的道路；心意混亂，如同喝了毒藥，必定會墮入三惡道中。如來出世實在太難遇到了。』意識到這一點后，他立刻流下眼淚，頭面觸地禮拜，稟告佛說：『愿如來允許我懺悔過錯，改過自新。我自知有罪，冒犯了如來。愿世尊接受我的懺悔，我以後再也不敢犯了。』 佛告訴他說：『長者！能夠改過，放棄原來的想法，才能認識到自己冒犯了如來。賢聖的法門非常廣大，允許你改過，隨法而舍；我現在接受你的懺悔，以後不要再犯了。』這樣說了三次。 這時，阿阇世王聽說尸利掘長者設定大火坑，準備毒食，想要加害如來。聽后，怒火中燒，告訴群臣說：『一定要消滅閻浮提所有和此人同名尸利掘的人！』
The four assemblies all wept, saying, 'Could it be that he intends to harm the Tathagata and the Sangha of monks?' Some even went to the World Honored One, bowed their heads to his feet, and said to the Buddha, 'May the World Honored One not go to that elder's house, for that man has made a great fire pit and prepared poisoned food.' The Buddha told them, 'Do not be afraid, for the Tathagata will never be harmed by others. Even if the fire within Jambudvipa were to reach the Brahma heaven, it could not burn me, let alone this small fire pit wanting to harm the Tathagata. There is absolutely no such possibility. Upasakas should know that I have no intention to harm anyone.' At that time, the World Honored One, surrounded by the Sangha of monks, entered Rajagriha and arrived at the elder's house. Then, the World Honored One told the monks, 'Do not enter the elder's house first, nor eat first; you must wait until the Tathagata has eaten, and then you may eat.' At that moment, as the World Honored One was about to step over the threshold, the fire pit naturally transformed into a bathing pool, extremely cool and refreshing; it was filled with various flowers, and lotuses grew, as large as chariot wheels, with stems made of seven treasures. Other lotuses also grew, and honeybees played among them. Then, Shakra, the King of Devas, Brahma, the Four Heavenly Kings, as well as Gandharvas, Asuras, Yakshas, and other spirits, seeing the lotuses growing in the fire pit, all rejoiced and celebrated! With different voices, they all said in unison, 'This is truly the most supreme miracle of the Tathagata!' At that time, various non-Buddhist heretics were gathered at the elder's house. Then, the Upasakas and Upasikas, seeing the Tathagata's transformation, were overjoyed and could not contain themselves. The non-Buddhist heretics, seeing the Tathagata's transformation, were very worried. The deities in the sky scattered various precious flowers upon the Tathagata's body. At that time, the World Honored One walked four inches above the ground and arrived at the elder's house. Wherever the Tathagata stepped, lotuses grew, as large as chariot wheels. Then, the World Honored One turned to the right and told the monks, 'All of you, step onto these lotuses.' At that time, all the Shravakas walked on the lotuses to the elder's house. Then, the World Honored One spoke an ancient parable, saying, 'In my past lives, I have made offerings to Buddhas as numerous as the sands of the Ganges, serving and honoring them without ever deviating from their holy intentions. With this sincere vow, I have made these seats firm and secure.' Then, the World Honored One told the monks, 'I now allow all of you monks to first touch the seats with your hands, and then sit down. This is my teaching.' Then, the World Honored One and the Sangha of monks all took their seats, and lotuses grew beneath the seats, extremely fragrant. At that time, Shiri-gupta, seeing the Tathagata's transformation, had this thought: 'I have been misled by non-Buddhist heretics, lost the right path of a human being, and forever lost the way to the heavens; my mind is confused, like drinking poison, and I will surely fall into the three evil realms. It is truly rare to encounter a Tathagata in this world.' Realizing this, he immediately shed tears, bowed his head to the ground, and said to the Buddha, 'May the Tathagata allow me to repent my mistakes and reform myself. I know I am guilty and have offended the Tathagata. May the World Honored One accept my repentance, and I will never commit such an offense again.' The Buddha told him, 'Elder! Being able to change your ways and abandon your original intentions shows that you recognize your offense against the Tathagata. The Dharma of the sages is vast and profound, and I allow you to repent and abandon your wrongdoings according to the Dharma. I now accept your repentance, and do not commit such an offense again.' He said this three times. At that time, King Ajatashatru heard that the elder Shiri-gupta had set up a large fire pit and prepared poisoned food, intending to harm the Tathagata. Upon hearing this, he was filled with rage and told his ministers, 'We must eliminate all those in Jambudvipa who share the name Shiri-gupta with this man!'
。」又復阿阇世憶如來功德已，悲泣涕零，脫天冠已，告群臣曰：「吾今複用活為？乃使如來為火所燒，及比丘僧皆當被燒。汝等速來至長者家，觀視如來。」
爾時，耆婆伽王子白阿阇世王：「大王！勿懷愁憂，亦莫興惡想。所以然者，如來終不為他所害。今日尸利掘長者當爲如來弟子。唯愿大王當往觀變化。」
時，阿阇世為耆婆伽所誨喻，乘雪山大象，尋時至尸利掘長者家，下象即至尸利掘舍內。爾時，眾人普集門外，有八萬四千人。爾時，阿阇世王見蓮華大如車輪，歡喜踴躍，不能自勝，並作是說：「使如來恒勝眾魔。」告耆婆伽王子曰：「善哉！耆婆伽！乃信如來如斯之要。」時，阿阇世王至世尊所，頭面禮足，在一面坐。爾時，阿阇世王見如來口出光明，亦復遍見如來顏色殊特，極懷歡喜，不能自勝。
爾時，尸利掘長者白世尊言：「我所設食皆悉有毒，唯愿世尊小停，今當更施食。所以然者，無令如來體有增損。」
佛告長者：「如來及弟子終不為他所害，但長者食已辦者，隨時供設。」
爾時，長者手自斟酌，行種種飯食。
「至誠佛法眾， 害毒無遺余， 諸佛無有毒， 至誠佛害毒。 至誠佛法眾， 害毒無遺余， 諸佛無有毒， 至誠法害毒。 諸佛無有毒， 至誠僧害毒。 貪慾瞋恚毒， 世間有三毒， 如來永無毒， 至誠佛害毒。 欲怒瞋恚毒， 此三世間毒， 如來法無毒， 至誠法害毒。 欲怒瞋恚毒， 世間有三毒， 如來僧無毒， 至誠僧害毒。」
爾時，世尊說此語已，便食雜毒之食。爾時，世尊告諸比丘：「汝等，皆莫先食，要須如來食已，然後乃食。」
爾時，長者手自斟酌，行種種飲食，供養佛及比丘僧。爾時，尸利掘長者見如來食訖，除去缽器，更取小座，在如來前坐。爾時，世尊與長者及八萬四千眾說微妙之論，所謂論者：施論、戒論、生天之論，欲不凈想，淫泆大患，出要為樂。如來觀彼長者心意及八萬四千眾心開意解，無復塵垢，諸佛世尊常所說法，苦、習、盡、道，盡與八萬四千眾說，廣分別其行。
爾時，眾人即于座上，諸塵垢盡，得法眼凈，猶如新衣易染為色
現代漢語譯本：阿阇世王又回憶起如來的功德，悲傷地哭泣，眼淚流淌，摘下天冠，告訴群臣說：『我現在活著還有什麼用呢？竟然讓如來被火燒，而且比丘僧眾也都要被燒。你們快點到長者家去，看看如來。』 當時，耆婆伽王子對阿阇世王說：『大王！不要憂愁，也不要產生惡念。因為如來終究不會被他人所害。今天尸利掘長者將會成為如來的弟子。希望大王前去觀看變化。』 這時，阿阇世王被耆婆伽勸說開導，乘坐雪山大象，很快到了尸利掘長者家，下象后就到了尸利掘的住所內。當時，眾人聚集在門外，有八萬四千人。這時，阿阇世王看見蓮花大如車輪，歡喜雀躍，不能自已，並說道：『愿如來永遠戰勝眾魔。』他告訴耆婆伽王子說：『太好了！耆婆伽！你竟然如此相信如來的重要性。』這時，阿阇世王來到世尊面前，頭面禮足，在一旁坐下。這時，阿阇世王看見如來口中發出光明，也看見如來的容顏非常特別，極其歡喜，不能自已。 這時，尸利掘長者對世尊說：『我所準備的食物都有毒，希望世尊稍等，我現在再準備食物。因為，不要讓如來的身體受到損害。』 佛告訴長者說：『如來和弟子們終究不會被他人所害，只要長者準備好了食物，就隨時供奉。』 這時，長者親自斟酌，擺上各種飯食。 『至誠的佛法僧眾，能消除一切毒害，諸佛沒有毒，至誠的佛能消除毒害。至誠的佛法僧眾，能消除一切毒害，諸佛沒有毒，至誠的法能消除毒害。諸佛沒有毒，至誠的僧能消除毒害。貪慾、嗔恚是毒，世間有三種毒，如來永遠沒有毒，至誠的佛能消除毒害。慾望、憤怒、嗔恚是毒，這三種是世間的毒，如來的法沒有毒，至誠的法能消除毒害。慾望、憤怒、嗔恚是毒，世間有三種毒，如來的僧沒有毒，至誠的僧能消除毒害。』 這時，世尊說完這些話，就吃了摻雜毒藥的食物。這時，世尊告訴眾比丘：『你們都不要先吃，一定要等如來吃完后，你們才能吃。』 這時，長者親自斟酌，擺上各種飲食，供養佛和比丘僧。這時，尸利掘長者看見如來吃完飯，就收起缽器，又拿來小座，在如來面前坐下。這時，世尊為長者和八萬四千大眾宣說微妙的道理，所說的道理是：佈施的道理、持戒的道理、昇天的道理，慾望不凈的想法，淫慾的巨大禍患，出離才是快樂。如來觀察到長者的心意和八萬四千大眾的心意都已開悟，沒有了塵垢，就為他們宣說諸佛世尊常說的道理，苦、集、滅、道，並詳細地為八萬四千大眾分別講解其修行方法。 這時，眾人當場，所有塵垢都已消除，得到了清凈的法眼，就像新衣服容易被染色一樣。
English version: Then King Ajatasatru, recalling the merits of the Tathagata, wept with sorrow, tears streaming down his face. He removed his heavenly crown and said to his ministers, 'What use is there for me to live now? I have caused the Tathagata to be burned by fire, and the monks will also be burned. You must quickly go to the house of the elder and see the Tathagata.' At that time, Prince Jivaka said to King Ajatasatru, 'Great King! Do not be sorrowful, nor harbor evil thoughts. The Tathagata will not be harmed by others. Today, Elder Srikala will become a disciple of the Tathagata. I hope that the Great King will go and witness the transformation.' Then, King Ajatasatru, having been persuaded and enlightened by Jivaka, rode on a snow-mountain elephant and quickly arrived at the house of Elder Srikala. After dismounting, he entered Srikala's residence. At that time, a crowd of eighty-four thousand people had gathered outside the gate. Then, King Ajatasatru saw a lotus flower as large as a chariot wheel, and he was overjoyed and could not contain himself. He said, 'May the Tathagata always conquer all demons.' He said to Prince Jivaka, 'Well done, Jivaka! You truly believe in the importance of the Tathagata.' Then, King Ajatasatru came before the World Honored One, bowed his head to his feet, and sat to one side. Then, King Ajatasatru saw light emanating from the Tathagata's mouth, and he also saw that the Tathagata's countenance was extraordinary. He was extremely joyful and could not contain himself. At that time, Elder Srikala said to the World Honored One, 'The food I have prepared is all poisoned. I hope that the World Honored One will wait a moment, and I will prepare more food. This is because I do not want the Tathagata's body to be harmed.' The Buddha said to the elder, 'The Tathagata and his disciples will not be harmed by others. As long as the elder has prepared the food, it can be offered at any time.' Then, the elder personally poured and served various kinds of food. 'The sincere Sangha of the Buddha's Dharma can eliminate all poisons. The Buddhas have no poison. The sincere Buddha can eliminate poison. The sincere Sangha of the Buddha's Dharma can eliminate all poisons. The Buddhas have no poison. The sincere Dharma can eliminate poison. The Buddhas have no poison. The sincere Sangha can eliminate poison. Greed and anger are poisons. There are three poisons in the world. The Tathagata has no poison. The sincere Buddha can eliminate poison. Desire, anger, and hatred are poisons. These three are the poisons of the world. The Tathagata's Dharma has no poison. The sincere Dharma can eliminate poison. Desire, anger, and hatred are poisons. There are three poisons in the world. The Tathagata's Sangha has no poison. The sincere Sangha can eliminate poison.' Then, after the World Honored One spoke these words, he ate the food mixed with poison. Then, the World Honored One said to the monks, 'You must not eat first. You must wait until the Tathagata has finished eating, and then you may eat.' Then, the elder personally poured and served various kinds of food, offering it to the Buddha and the monks. Then, Elder Srikala saw that the Tathagata had finished eating, so he put away the bowl and brought a small seat, sitting in front of the Tathagata. Then, the World Honored One spoke to the elder and the eighty-four thousand people about the subtle principles, which included the principles of giving, the principles of keeping precepts, the principles of being born in heaven, the idea of the impurity of desire, the great calamity of lust, and the joy of liberation. The Tathagata observed that the minds of the elder and the eighty-four thousand people had been enlightened and were free from defilement. He then spoke to them about the principles that the Buddhas always teach: suffering, its cause, its cessation, and the path, and he explained in detail the methods of practice to the eighty-four thousand people. Then, at that moment, all the defilements of the people were eliminated, and they obtained the pure Dharma eye, just like new clothes are easily dyed.
。爾時，庶人亦復如是，各于坐上，以見道跡，以見法得法，分別諸法，度諸狐疑，得無所畏，更不事余師，自歸佛、法、僧而受五戒。
爾時，尸利掘長者自知得道跡，前白佛言：「寧施如來毒，獲大果報，不與餘外道異學甘露，更受其罪。所以然者，我今以毒食請佛及比丘僧，于現法中得此證驗。長夜為此外道所惑，乃興斯心於如來所，其有事外道異學者，皆墮邊際。」
佛告長者：「如汝所言而無有異，皆為他所誑。」
爾時，尸利掘白佛言：「自今已后，不復信此外道異學，不聽諸四部之眾在家供養。」
佛告長者：「勿作是說。所以然者，汝今恒供養斯諸外士，施諸畜生，其福難量，況復人乎？若有外道異學問曰：『尸利掘是誰弟子？』汝等云何報之？」
爾時，尸利掘即從坐起，長跪叉手，白世尊言：「勇猛而解脫，今受此人身，是第七仙人，是釋迦文弟子。」
世尊告曰：「善哉！長者！乃能說此微妙之嘆。」
爾時，世尊重與長者說甚深之法，即時便說斯嚫：
「祠祀火為上， 詩書頌為最， 人中王為尊， 眾流海為原， 星中月為明， 光明日為上。 上下及四方， 一切有形類， 諸天及世間， 佛為最第一， 欲求其福者， 當供養三佛。」
爾時，世尊說此偈已，即從坐起。
爾時，尸利掘及諸來會聞佛所說，歡喜奉行。
增壹阿含經卷第四十二
結禁品第四十六
爾時，世尊告諸比丘：「有十事功德，如來與諸比丘說禁戒。云何為十？所謂承事聖眾，和合將順；安隱聖眾；降伏惡人；使諸慚愧比丘不令有惱；不信之人使立信根；已有信者倍令增益；于現法中得盡有漏；亦令後世諸漏之病皆悉除盡；復令正法得久住世；常念思惟當何方便正法久存。是謂，比丘！十法功德，如來與諸比丘而說禁戒。是故，比丘！當求方便，成就禁戒，勿令有失。如是，比丘！當作是學。」
爾時，世尊告諸比丘：「聖所居之處有十事，三世諸聖常處其中。云何為十？於是，比丘！五事已除，成就六事，恒護一事，將護四部眾，觀諸劣弱，平等親近，正向無漏，依倚身行，心善解脫，智慧解脫。
「云何比丘五事已除？於是，比丘五結已斷。如是五事已除
現代漢語譯本：當時，普通百姓也像這樣，各自在座位上，因為見到道跡，因為見到法而得法，分辨各種法，度脫各種疑惑，得到無所畏懼，不再事奉其他老師，自己歸依佛、法、僧而受持五戒。 當時，尸利掘長者自己知道得到了道跡，上前稟告佛說：『寧可供養如來毒藥，獲得大的果報，也不給其他外道異學甘露，反而遭受罪過。之所以這樣，是因為我今天用毒食請佛和比丘僧，在現世就得到了這個驗證。長久以來被這些外道所迷惑，才對如來生起這樣的心，那些事奉外道異學的人，都會墮入邊際。』 佛告訴長者說：『正如你所說，沒有不同，都是被他人所欺騙。』 當時，尸利掘稟告佛說：『從今以後，不再相信這些外道異學，不讓四部大眾在家供養他們。』 佛告訴長者說：『不要這樣說。之所以這樣，是因為你現在經常供養這些外道人士，施捨給各種畜生，他們的福報難以衡量，何況是人呢？如果有外道異學問：『尸利掘是誰的弟子？』你們該如何回答呢？』 當時，尸利掘立即從座位上站起來，長跪合掌，稟告世尊說：『勇猛而解脫，現在受此人身，是第七仙人，是釋迦文佛的弟子。』 世尊告訴他說：『很好！長者！你能夠說出這樣微妙的讚歎。』 當時，世尊又為長者說了甚深的法，隨即就說了這樣的偈頌： 『祭祀火為最上，詩書頌為最尊，人中以王為尊，眾流以海為源，星中以月為明，光明以日為上。上下及四方，一切有形之類，諸天及世間，佛為最第一，想要尋求福報的人，應當供養三佛。』 當時，世尊說完這個偈頌后，就從座位上站了起來。 當時，尸利掘和所有來參加法會的人聽了佛所說的話，都歡喜地奉行。 《增壹阿含經》卷第四十二 結禁品第四十六 當時，世尊告訴各位比丘：『有十種功德，如來為各位比丘說禁戒。哪十種呢？就是承事聖眾，和合順從；安穩聖眾；降伏惡人；使那些慚愧的比丘不生煩惱；使不信的人建立信仰的根基；使已經有信仰的人更加增長；在現世就能夠漏盡煩惱；也使後世各種煩惱的病都徹底消除；又使正法能夠長久住世；常常思考應當用什麼方法使正法長久存在。這就是，各位比丘！十種功德，如來為各位比丘說禁戒。因此，各位比丘！應當尋求方便，成就禁戒，不要讓它有缺失。這樣，各位比丘！應當這樣學習。』 當時，世尊告訴各位比丘：『聖人所居住的地方有十件事，三世諸聖都常處其中。哪十件事呢？就是，各位比丘！五件事已經去除，成就六件事，恒常守護一件事，護持四部大眾，觀察那些弱小的人，平等親近，正向無漏，依靠身行，心善解脫，智慧解脫。 『各位比丘，哪五件事已經去除呢？就是，各位比丘，五種結已經斷除。像這樣五件事已經去除』
English version: At that time, the common people were also like this, each in their seats, because they saw the path, because they saw the Dharma and attained the Dharma, distinguishing various dharmas, overcoming various doubts, attaining fearlessness, no longer serving other teachers, but themselves taking refuge in the Buddha, Dharma, and Sangha and receiving the five precepts. At that time, the elder Śrīgupta, knowing that he had attained the path, went before the Buddha and said, 'It is better to offer the Tathagata poison and receive great rewards, than to give other heretical teachers nectar and suffer the consequences. The reason for this is that today I invited the Buddha and the monastic community with poisoned food, and in this very life I have received this proof. For a long time, I have been deluded by these heretics, and only now have I developed this mind towards the Tathagata. Those who serve heretical teachers will all fall into the extremes.' The Buddha told the elder, 'As you have said, there is no difference, all are deceived by others.' At that time, Śrīgupta reported to the Buddha, 'From now on, I will no longer believe in these heretical teachers, and I will not allow the four assemblies to make offerings to them at home.' The Buddha told the elder, 'Do not say that. The reason for this is that you now often make offerings to these heretics, and give to various animals, their merit is immeasurable, how much more so for humans? If heretical teachers ask, 『Whose disciple is Śrīgupta?』 How will you answer?' At that time, Śrīgupta immediately rose from his seat, knelt down with his palms together, and reported to the World Honored One, 'Courageous and liberated, now receiving this human body, I am the seventh sage, a disciple of Śākyamuni Buddha.' The World Honored One told him, 'Excellent! Elder! You are able to speak such subtle praise.' At that time, the World Honored One again spoke profound Dharma for the elder, and then spoke this verse: 'Sacrifice to fire is supreme, the verses of the scriptures are most honored, among humans the king is revered, among streams the sea is the source, among stars the moon is bright, among lights the sun is supreme. Above and below and in the four directions, all forms of beings, gods and the world, the Buddha is the most supreme, those who seek blessings should make offerings to the three Buddhas.' At that time, after the World Honored One finished speaking this verse, he rose from his seat. At that time, Śrīgupta and all those who attended the Dharma assembly, having heard what the Buddha said, joyfully practiced it. Ekottara Agama Sutra, Volume 42 Chapter 46 on Prohibitions At that time, the World Honored One told the monks, 'There are ten merits, for which the Tathagata speaks of the precepts to the monks. What are the ten? They are: serving the holy assembly, being harmonious and obedient; securing the holy assembly; subduing evil people; preventing those monks who are ashamed from being troubled; establishing the roots of faith in those who do not believe; increasing the faith of those who already have faith; in this very life being able to exhaust the outflows; also causing the diseases of various outflows in future lives to be completely eliminated; and also causing the true Dharma to abide in the world for a long time; constantly thinking about what methods should be used to make the true Dharma last long. These are, monks! the ten merits, for which the Tathagata speaks of the precepts to the monks. Therefore, monks! you should seek means to accomplish the precepts, and not let them be lost. Thus, monks! you should learn in this way.' At that time, the World Honored One told the monks, 'There are ten things in the place where the saints dwell, and the saints of the three times always dwell in them. What are the ten things? They are, monks! five things have been removed, six things have been accomplished, one thing is constantly protected, the four assemblies are protected, those who are weak are observed, they are approached equally, they are directed towards the outflowless, they rely on bodily conduct, the mind is well liberated, and wisdom is liberated. 'Monks, what are the five things that have been removed? They are, monks, the five fetters have been broken. Thus, five things have been removed.'
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「云何比丘成就六事？於是，比丘承六重之法。如是比丘成就六事。
「云何比丘恒護一事？於是，比丘恒護於心，有漏、無漏、有為、無為，至涅槃門。如是比丘恒護一事。
「云何比丘將護四部之眾？於是，比丘成就四神足。如是便為將護四部之眾。
「云何比丘觀於劣弱？於是，比丘生死眾行已盡。如是比丘，平等親近，於是，比丘三結已盡，是謂比丘平等親近。
「云何比丘正向無漏？於是，比丘除去憍慢。如是比丘正向無漏。
「云何比丘依倚身行？於是，比丘無明已除。如是比丘依倚身行。
「云何比丘心善得解脫？於是，比丘愛已除盡。如是比丘心善得解脫。
「云何比丘智慧解脫？於是，比丘觀苦諦，習、盡、道諦，如實知之。如是比丘智慧解脫。
「是謂，比丘！聖賢十事所居之處。昔日賢聖亦居此處，以居方居。是故，比丘！念除五事，成就六法，守護一法，將護四部之眾，觀察劣弱，平等親近，正向無漏，依猗身行，心得解脫，智慧解脫。如是，比丘！當作是學。」爾時，諸比丘聞佛所說，歡喜奉行。
爾時，世尊告諸比丘：「如來成就十力，自知為無著，在大眾中能師子吼，轉于無上梵輪而度眾生。所謂此色，此色習，此色盡，此色出要，觀此痛、想、行、識，識習，識盡，識出要，因是有是，此生則生，無明緣行，行緣識，識緣名色，名色緣六入，六入緣更樂，更樂緣痛，痛緣愛，愛緣受，受緣有，有緣死，死緣愁、憂、苦、惱，不可稱計。因此五陰之身，有此習法，此滅則滅，此無則無，無明盡行盡，行盡識盡，識盡名色盡，名色盡六入盡，六入盡更樂盡，更樂盡痛盡，痛盡愛盡，愛盡受盡，受盡有盡，有盡死盡，死盡愁、憂、苦、惱皆悉除盡。
「比丘當知，我法甚為廣大，無崖之底，斷諸狐疑，安隱處正法。若善男子、善女人，勤用心不令有缺，正使身體枯壞，終不捨精進之行，系意不忘。修行苦法，甚為不易，樂閑居之處，靜寂思惟，莫舍頭陀之行，如今如來現在善修梵行。是故，比丘！若自觀察時，思惟微妙之法，又當察二義，無放逸行，使成果實，至甘露滅盡之處。若當受他供養衣被、飲食、床臥具、病瘦醫藥，不唐其勞，亦使父母得其果報，承事諸佛，禮敬供養
現代漢語譯本： 『比丘如何成就六事？』 於是，比丘奉行六重之法。如此，比丘便成就六事。 『比丘如何恒常守護一事？』 於是，比丘恒常守護內心，包括有漏、無漏、有為、無為，直至涅槃之門。如此，比丘便恒常守護一事。 『比丘如何護持四部大眾？』 於是，比丘成就四神足。如此，便能護持四部大眾。 『比丘如何觀察劣弱？』 於是，比丘的生死輪迴之行已經終結。如此的比丘，平等親近一切眾生。於是，比丘的三結已經斷盡，這便是比丘的平等親近。 『比丘如何正向無漏？』 於是，比丘去除驕慢。如此，比丘便正向無漏。 『比丘如何依倚身行？』 於是，比丘的無明已經去除。如此，比丘便依倚身行。 『比丘如何心善得解脫？』 於是，比丘的愛慾已經斷盡。如此，比丘的心便善得解脫。 『比丘如何智慧解脫？』 於是，比丘如實觀察苦諦、集諦、滅諦、道諦。如此，比丘便智慧解脫。 『比丘們！』 這就是聖賢十事所居之處。過去的賢聖也居住於此，並以此為居所。因此，比丘們！應當念除五事，成就六法，守護一法，護持四部大眾，觀察劣弱，平等親近，正向無漏，依倚身行，心得解脫，智慧解脫。如此，比丘們！應當如此學習。』 當時，眾比丘聽聞佛陀所說，歡喜奉行。
當時，世尊告訴眾比丘：『如來成就十力，自知無所執著，在大眾中能如獅子吼，轉動無上法輪，從而度化眾生。所謂此色，此色之習，此色之滅，此色之出離；觀察此痛、想、行、識，識之習，識之滅，識之出離。因為有此，所以有彼；此生則彼生。無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死，老死緣愁、憂、苦、惱，不可計數。因此五陰之身，有此習法，此滅則彼滅，此無則彼無。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死滅，老死滅則愁、憂、苦、惱皆悉除盡。』 『比丘們應當知道，我的法非常廣大，無邊無際，能斷除一切狐疑，是安穩的正法之處。如果善男子、善女人，勤勉用心不令有缺，即使身體枯朽，也終不捨棄精進行，繫念不忘。修行苦法，非常不易，要樂於居住在閑靜之處，靜寂思惟，不要捨棄頭陀之行，就像現在如來一樣善修梵行。因此，比丘們！如果自我觀察時，要思惟微妙之法，又要觀察二義，不放逸修行，使成果實，到達甘露滅盡之處。如果接受他人供養的衣服、飲食、床臥具、病瘦醫藥，不要白白浪費，也要使父母得到果報，承事諸佛，禮敬供養。』
English version: 'How does a bhikkhu achieve six things?' Here, a bhikkhu undertakes the six weighty practices. Thus, a bhikkhu achieves six things. 'How does a bhikkhu constantly guard one thing?' Here, a bhikkhu constantly guards the mind, including the defiled, the undefiled, the conditioned, the unconditioned, up to the gate of Nirvana. Thus, a bhikkhu constantly guards one thing. 'How does a bhikkhu protect the four assemblies?' Here, a bhikkhu achieves the four bases of spiritual power. Thus, one is able to protect the four assemblies. 'How does a bhikkhu observe the inferior and weak?' Here, a bhikkhu's cycle of birth and death is exhausted. Such a bhikkhu is equally close to all beings. Thus, the three fetters of a bhikkhu are exhausted, and this is the bhikkhu's equal closeness. 'How does a bhikkhu rightly direct towards the undefiled?' Here, a bhikkhu removes arrogance. Thus, a bhikkhu rightly directs towards the undefiled. 'How does a bhikkhu rely on bodily conduct?' Here, a bhikkhu's ignorance is removed. Thus, a bhikkhu relies on bodily conduct. 'How does a bhikkhu's mind become well liberated?' Here, a bhikkhu's craving is exhausted. Thus, a bhikkhu's mind becomes well liberated. 'How does a bhikkhu achieve wisdom liberation?' Here, a bhikkhu truly observes the truth of suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering. Thus, a bhikkhu achieves wisdom liberation. 'Bhikkhus!' This is where the noble ones reside in ten matters. The noble ones of the past also resided here, and used this as their dwelling. Therefore, bhikkhus! You should remove five things, achieve six practices, guard one thing, protect the four assemblies, observe the inferior and weak, be equally close, rightly direct towards the undefiled, rely on bodily conduct, achieve mind liberation, and achieve wisdom liberation. Thus, bhikkhus! You should train in this way.' At that time, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly.
At that time, the World-Honored One told the bhikkhus: 'The Tathagata has achieved the ten powers, knows himself to be without attachment, can roar like a lion in the assembly, and turn the unsurpassed wheel of Dharma, thereby liberating sentient beings. This is what is called form, the arising of form, the cessation of form, and the way out of form; observe this feeling, perception, mental formations, and consciousness, the arising of consciousness, the cessation of consciousness, and the way out of consciousness. Because of this, there is that; when this arises, that arises. Ignorance conditions volitional formations, volitional formations condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions clinging, clinging conditions becoming, becoming conditions birth, birth conditions old age and death, old age and death condition sorrow, grief, pain, and distress, which are countless. Therefore, this five aggregates of the body have this arising nature, when this ceases, that ceases, when this is not, that is not. When ignorance ceases, volitional formations cease; when volitional formations cease, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, old age and death cease; when old age and death cease, sorrow, grief, pain, and distress are all completely eliminated.' 'Bhikkhus should know that my Dharma is very vast, boundless, and bottomless, able to cut off all doubts, and is a secure place of the true Dharma. If a good man or good woman diligently applies their mind without deficiency, even if the body withers, they will never abandon the practice of diligence, and will not forget mindfulness. Practicing the ascetic path is very difficult, one should be happy to dwell in quiet places, contemplate in stillness, and not abandon the ascetic practices, just as the Tathagata now practices the holy life well. Therefore, bhikkhus! When you observe yourselves, you should contemplate the subtle Dharma, and also observe the two meanings, practice without negligence, so that you may achieve the fruit, and reach the place of the cessation of the nectar of immortality. If you receive offerings of clothing, food, bedding, and medicine for sickness from others, do not waste them, and also enable your parents to receive the fruit, serve the Buddhas, and pay homage and offerings.'
。如是，比丘！當如是學。」
爾時，世尊告諸比丘：「如來成十種力，得四無所畏，在大眾中能師子吼。云何為十力？於是，如來是處如實知之，非處如實知之。
「複次，如來處所，知他眾生因緣處所受其果報。
「複次，如來知若干種界、若干種持、若干種入，如實知之。
「複次，如來若干種解脫、無量解脫，如實知之。
「複次，如來知他眾生智慧多少，如實知之。
「複次，如來知他眾生心中所念，如實知之：有欲心知有欲心，無慾心知無慾心；有瞋恚心知有瞋恚心，無瞋恚心知無瞋恚心；有愚癡心知有愚癡心，無愚癡心知無愚癡心；有愛心知有愛心，無愛心知無愛心；有受心知有受心，無受心知無受心；亂心知有亂心，無亂心知無亂心；散心知有散心，無散心知無散心；少心知有少心，無少心知無少心；廣心知有廣心，無廣心知無廣心；無量心知無量心，有量心知有量心，如實知之。定心知有定心，無定心知無定心；解脫心知解脫心，無解脫心知無解脫心。
「複次，如來盡知一切所趣心之道，或一二生、三生、四生、五生、十生、五十生、百生、千生、億百千生、無量生、成劫、敗劫、無數成敗劫中，我昔生彼處，名是，字是，食如此之食，受其苦樂，壽命長短，死此生彼，彼死生此。自憶如是無數宿命之事。
「複次，如來知眾生生死之趣，以天眼觀眾生之類，善色、惡色、善趣、惡趣，隨行所種，皆悉知之。或復眾生身、口、意行惡，誹謗賢聖，造邪見業，身壞命終，生地獄中；或復眾生身、口、意行善，不誹謗賢聖，恒行正見，身壞命終，生善處天上，是謂名為天眼清凈，觀眾生類所趣之行。
「複次，如來有漏盡，成無漏心解脫、智慧解脫；生死已盡，梵行已立，所作已辦，更不復受有，如實知之。是謂如來有此十力，名為無著，得四無所畏，在大眾中作師子吼，轉于梵輪。
「云何如來得四無所畏？欲言如來成等正覺，若有眾生，欲言知者，則無此處；若復有沙門、婆羅門欲來誹謗佛，不成等正覺者，則無此處；以無此處，則獲安隱。
「然我今日欲言已盡有漏，設復有沙門、婆羅門、天、若魔天來，欲言未盡有漏者，則無此處；以無此處，則獲安隱
現代漢語譯本：『是的，比丘！應當這樣學習。』 那時，世尊告訴眾比丘：『如來成就十種力量，獲得四種無所畏懼，在大眾中能夠發出獅子吼。什麼是十種力量呢？如來對於是處如實地知曉，對於非處也如實地知曉。 『其次，如來知曉眾生因緣的處所，以及他們所受的果報。 『其次，如來如實地知曉各種不同的界、各種不同的持、各種不同的入。 『其次，如來如實地知曉各種不同的解脫、無量的解脫。 『其次，如來如實地知曉其他眾生的智慧有多少。 『其次，如來如實地知曉其他眾生心中所想：有慾望的心知道是有慾望的心，沒有慾望的心知道是沒有慾望的心；有嗔恨的心知道是有嗔恨的心，沒有嗔恨的心知道是沒有嗔恨的心；有愚癡的心知道是有愚癡的心，沒有愚癡的心知道是沒有愚癡的心；有愛的心知道是有愛的心，沒有愛的心知道是沒有愛的心；有感受的心知道是有感受的心，沒有感受的心知道是沒有感受的心；心混亂知道是心混亂，心不混亂知道是心不混亂；心散亂知道是心散亂，心不散亂知道是心不散亂；心狹小知道是心狹小，心不狹小知道是心不狹小；心廣大知道是心廣大，心不廣大知道是心不廣大；心無量知道是心無量，心有限量知道是心有限量，如實地知曉。心安定知道是心安定，心不安定知道是心不安定；心解脫知道是心解脫，心不解脫知道是心不解脫。 『其次，如來完全知曉一切眾生所經歷的心路歷程，或者一生、二生、三生、四生、五生、十生、五十生、百生、千生、億百千生、無量生、成劫、敗劫、無數成敗劫中，我過去生在某處，名字是這個，字是這個，吃的是這樣的食物，承受這樣的苦樂，壽命長短，死在那裡生到這裡，在那裡死又生到這裡。自己回憶起這樣無數的宿命之事。 『其次，如來知曉眾生的生死去向，用天眼觀察眾生的種類，善色、惡色、善趣、惡趣，隨著他們所行的業力，都完全知曉。或者有些眾生身、口、意行惡，誹謗賢聖，造作邪見之業，身壞命終，墮入地獄；或者有些眾生身、口、意行善，不誹謗賢聖，恒常奉行正見，身壞命終，生到善處天上，這稱為天眼清凈，觀察眾生所去的方向。 『其次，如來漏盡，成就無漏的心解脫、智慧解脫；生死已經終結，清凈的修行已經建立，該做的已經完成，不再受後有，如實地知曉。這就是如來所擁有的這十種力量，稱為無所執著，獲得四種無所畏懼，在大眾中發出獅子吼，轉動法輪。 『如來如何獲得四種無所畏懼呢？如果有人想說如來沒有成就正等正覺，那麼這種說法是不成立的；如果又有沙門、婆羅門想來誹謗佛，說沒有成就正等正覺，那麼這種說法也是不成立的；因為沒有這種可能性，所以獲得安穩。 『然而我今天想說我已經漏盡，假設有沙門、婆羅門、天、或者魔天來，想說我沒有漏盡，那麼這種說法也是不成立的；因為沒有這種可能性，所以獲得安穩。』
English version: 'Yes, monks! Thus should you train yourselves.' Then, the Blessed One addressed the monks, saying: 'The Tathagata possesses ten powers, has attained four kinds of fearlessness, and is able to roar his lion's roar in the assemblies. What are the ten powers? The Tathagata knows what is possible as it is, and what is impossible as it is.' 'Furthermore, the Tathagata knows the causes and conditions of beings, and the results they receive.' 'Furthermore, the Tathagata knows the various kinds of elements, the various kinds of supports, and the various kinds of entrances, as they truly are.' 'Furthermore, the Tathagata knows the various kinds of liberations, and the immeasurable liberations, as they truly are.' 'Furthermore, the Tathagata knows the extent of the wisdom of other beings, as it truly is.' 'Furthermore, the Tathagata knows the thoughts in the minds of other beings, as they truly are: a mind with desire, he knows as a mind with desire; a mind without desire, he knows as a mind without desire; a mind with hatred, he knows as a mind with hatred; a mind without hatred, he knows as a mind without hatred; a mind with delusion, he knows as a mind with delusion; a mind without delusion, he knows as a mind without delusion; a mind with love, he knows as a mind with love; a mind without love, he knows as a mind without love; a mind with feeling, he knows as a mind with feeling; a mind without feeling, he knows as a mind without feeling; a confused mind, he knows as a confused mind; an unconfused mind, he knows as an unconfused mind; a scattered mind, he knows as a scattered mind; an unscattered mind, he knows as an unscattered mind; a narrow mind, he knows as a narrow mind; a not narrow mind, he knows as a not narrow mind; a broad mind, he knows as a broad mind; a not broad mind, he knows as a not broad mind; an immeasurable mind, he knows as an immeasurable mind; a measurable mind, he knows as a measurable mind, as it truly is. A concentrated mind, he knows as a concentrated mind; an unconcentrated mind, he knows as an unconcentrated mind; a liberated mind, he knows as a liberated mind; an unliberated mind, he knows as an unliberated mind.' 'Furthermore, the Tathagata fully knows the paths of all beings' minds, whether in one, two, three, four, five, ten, fifty, one hundred, one thousand, one hundred thousand, countless lives, in periods of formation, periods of destruction, and countless periods of formation and destruction. I was born in such a place, my name was this, my family name was this, I ate such food, I experienced such suffering and happiness, my lifespan was such, I died there and was born here, and I died there and was born here. He recalls countless such past lives.' 'Furthermore, the Tathagata knows the destinations of beings in their cycle of birth and death. With his divine eye, he sees beings of various kinds, good and bad, in good and bad realms, according to their actions. Some beings, through their evil actions of body, speech, and mind, slandering the noble ones, and creating wrong views, upon the breaking up of the body, after death, are born in hell. Other beings, through their good actions of body, speech, and mind, not slandering the noble ones, and always practicing right view, upon the breaking up of the body, after death, are born in a good place, in heaven. This is called the purity of the divine eye, observing the paths of beings.' 'Furthermore, the Tathagata has exhausted the outflows, has attained the liberation of mind and the liberation of wisdom, which are without outflows; birth and death are ended, the holy life is established, what had to be done is done, and there is no more rebirth, as he truly knows. These are the ten powers of the Tathagata, called unattached, having attained four kinds of fearlessness, roaring his lion's roar in the assemblies, and turning the wheel of Dharma.' 'How does the Tathagata attain four kinds of fearlessness? If anyone were to say that the Tathagata has not attained complete and perfect enlightenment, there is no such possibility. If any ascetic or Brahmin were to come and slander the Buddha, saying that he has not attained complete and perfect enlightenment, there is no such possibility. Because there is no such possibility, he obtains security.' 'Now, I say that I have exhausted the outflows. If any ascetic, Brahmin, deva, or Mara were to come and say that I have not exhausted the outflows, there is no such possibility. Because there is no such possibility, he obtains security.'
。
「複次，我所說法，賢聖得出要者，如實盡于苦際。設有沙門、婆羅門、天、若魔天來，欲言未盡苦際者，無此處；以無此處，則獲安隱。
「複次，我所說內法者、墮惡趣者，設復有沙門、婆羅門來，欲言非者，則無此處。是謂，比丘！如來有四無所畏。
「設有外道異學言：『彼沙門瞿曇！有何等之力，有何無畏，自稱無著最尊？』汝等當持此十力往報之。設復外道異學重作是說：『我等亦成就十力。』汝等比丘復當問曰：『汝有何十力？』是時，外道異學則不能報也，遂增其惑。所以然者，我終不見沙門、婆羅門自稱言得四無所畏，除如來者。是故，比丘！當求方便，成十力、四無所畏。如是，比丘！當作是學。」
爾時，諸比丘聞佛所說，歡喜奉行！
爾時，世尊告諸比丘：「親近國家有十非法。云何為十？於是國家起謀害心欲殺國王，緣此陰謀，王致命終。彼人民類便作是念：『此沙門、道士數來往返，此必是沙門所為。』是謂初非法親國之難。
「複次，大臣叛逆為王所收，皆取害之。是時，人民便作是念：『此沙門、道士數來往返，此必是沙門所為。』是謂第二非法入國之難。
「複次，國家亡失財寶。時，收藏人復生此念：『今此寶物我恒守護，更無餘人來入此者，必沙門取之。』是謂沙門第三非法入國之難。
「複次，國王女年在盛時，猶未出適，身便懷妊。是時，人民作是念：『此中更無餘人往返，必沙門所為。』是謂第四非法親國之難。
「複次，國王身抱重患，中他人藥。是時，人民復作是念：『其中更無餘人，此必是沙門所為。』是謂第五非法親國之難。
「複次，國王、大臣各共競諍，共相傷害。是時，人民便作是念：『此諸大臣本共和合，今共競諍，此非餘人所為，必是沙門、道士。』是謂第六非法親國之難。
「複次，二國共鬥，各爭勝余，人民便作是念：『此沙門、道士數來在內，必是沙門所為。』是謂第七非法親國之難。
「複次，國王本好惠施，與民分財，后便吝悔，不肯惠施。是時，人民各生斯念：『我等國主本喜惠施，今復慳貪無惠施心，此必沙門所為。』是謂第八非法親國之難。
「複次，國王恒以正法，取民財物，后復非法取民財寶
現代漢語譯本： 『再者，我所說的法，賢聖之人能夠由此得出解脫之道，如實地到達苦的盡頭。如果有沙門、婆羅門、天人、或者魔天來，想要說我沒有到達苦的盡頭，這是不可能的；因為不可能，所以才能獲得安穩。』 『再者，我所說的內在之法，是關於墮入惡趣的。如果有沙門、婆羅門來，想要說我說的不是真的，這也是不可能的。這就是，比丘們！如來具有四種無所畏懼。』 『如果有外道異教學派說：『那個沙門喬達摩！他有什麼力量，有什麼無畏，竟然自稱無執著最尊貴？』你們應當用這十種力量去迴應他們。如果外道異教學派又說：『我們也成就了十種力量。』你們比丘應當反問他們：『你們有什麼十種力量？』這時，外道異教學派就無法回答了，反而會增加他們的疑惑。之所以這樣，是因為我從未見過有沙門、婆羅門自稱得到四種無所畏懼，除了如來之外。因此，比丘們！應當尋求方便，成就十種力量、四種無所畏懼。就這樣，比丘們！應當這樣學習。』 當時，眾比丘聽聞佛陀所說，歡喜地奉行！
當時，世尊告訴眾比丘：『親近國家有十種非法的事情。哪十種呢？如果一個國家有人起了謀害之心想要殺死國王，因為這個陰謀，國王因此喪命。那些人民就會這樣想：『這些沙門、道士經常來來往往，這一定是沙門所為。』這是第一種非法親近國家所帶來的災難。 『再者，大臣叛亂被國王抓獲，都被處死。這時，人民就會這樣想：『這些沙門、道士經常來來往往，這一定是沙門所為。』這是第二種非法進入國家所帶來的災難。 『再者，國家丟失了財寶。這時，負責看守的人就會產生這樣的想法：『現在這些寶物我一直守護著，沒有其他人進來過，一定是沙門拿走了。』這是沙門第三種非法進入國家所帶來的災難。 『再者，國王的女兒正值妙齡，還沒有出嫁，就懷了身孕。這時，人民就會這樣想：『這裡沒有其他人來往，一定是沙門所為。』這是第四種非法親近國家所帶來的災難。 『再者，國王身患重病，吃了別人的藥。這時，人民又會這樣想：『這裡沒有其他人，這一定是沙門所為。』這是第五種非法親近國家所帶來的災難。 『再者，國王、大臣各自爭鬥，互相傷害。這時，人民就會這樣想：『這些大臣本來和睦相處，現在互相爭鬥，這肯定不是其他人所為，一定是沙門、道士。』這是第六種非法親近國家所帶來的災難。 『再者，兩個國家互相爭鬥，都想戰勝對方，人民就會這樣想：『這些沙門、道士經常在境內，這一定是沙門所為。』這是第七種非法親近國家所帶來的災難。 『再者，國王本來喜歡施捨，把財物分給人民，後來就吝嗇後悔，不肯施捨。這時，人民各自產生這樣的想法：『我們國家的君主本來喜歡施捨，現在卻變得吝嗇沒有施捨之心，這一定是沙門所為。』這是第八種非法親近國家所帶來的災難。 『再者，國王一直用正當的方法收取人民的財物，後來又用非法的方法收取人民的財寶。
English version: 'Furthermore, the Dharma I have taught, the noble ones can attain liberation from it, and truly reach the end of suffering. If any ascetic, Brahmin, deva, or Mara were to come and say that I have not reached the end of suffering, it is not possible; because it is not possible, one can attain peace.' 'Furthermore, the inner Dharma I have taught concerns those who fall into evil realms. If any ascetic or Brahmin were to come and say that what I have said is not true, it is not possible. This, bhikkhus, is the Tathagata's fourfold fearlessness.' 'If any outside sect were to say: 『That ascetic Gotama! What power does he have, what fearlessness, that he claims to be the most venerable without attachment?』 You should respond to them with these ten powers. If the outside sect were to say again: 『We also have achieved these ten powers.』 You bhikkhus should ask them in return: 『What are your ten powers?』 At that time, the outside sect would not be able to answer, and their confusion would increase. The reason for this is that I have never seen any ascetic or Brahmin claim to have attained the fourfold fearlessness, except for the Tathagata. Therefore, bhikkhus! You should seek the means to achieve the ten powers and the fourfold fearlessness. Thus, bhikkhus! You should train yourselves.' At that time, the bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly!
At that time, the Blessed One addressed the bhikkhus: 『There are ten unlawful things that arise from associating with a country. What are the ten? If in a country, someone develops a murderous intent to kill the king, and because of this plot, the king dies. The people will then think: 『These ascetics and mendicants come and go frequently, this must be the work of the ascetics.』 This is the first unlawful difficulty that arises from associating with a country. 『Furthermore, if a minister rebels and is captured by the king, and they are all killed. At that time, the people will think: 『These ascetics and mendicants come and go frequently, this must be the work of the ascetics.』 This is the second unlawful difficulty that arises from entering a country. 『Furthermore, if a country loses its treasures. At that time, the person in charge of guarding them will think: 『Now, I have been guarding these treasures, and no one else has entered here, it must be the ascetics who took them.』 This is the third unlawful difficulty that arises from ascetics entering a country. 『Furthermore, if the king's daughter is of marriageable age, but has not yet married, and becomes pregnant. At that time, the people will think: 『There is no one else who comes and goes here, it must be the ascetics.』 This is the fourth unlawful difficulty that arises from associating with a country. 『Furthermore, if the king suffers from a serious illness and takes medicine from someone else. At that time, the people will think: 『There is no one else here, this must be the work of the ascetics.』 This is the fifth unlawful difficulty that arises from associating with a country. 『Furthermore, if the king and ministers are fighting with each other, harming each other. At that time, the people will think: 『These ministers were originally harmonious, now they are fighting with each other, this must not be the work of anyone else, it must be the ascetics and mendicants.』 This is the sixth unlawful difficulty that arises from associating with a country. 『Furthermore, if two countries are fighting with each other, each trying to defeat the other, the people will think: 『These ascetics and mendicants are frequently within the country, this must be the work of the ascetics.』 This is the seventh unlawful difficulty that arises from associating with a country. 『Furthermore, if the king was originally fond of giving, sharing his wealth with the people, but later becomes stingy and regretful, unwilling to give. At that time, the people will each have this thought: 『Our king was originally fond of giving, but now he has become stingy and has no intention of giving, this must be the work of the ascetics.』 This is the eighth unlawful difficulty that arises from associating with a country. 『Furthermore, if the king has always taken the people's wealth by lawful means, but later takes the people's treasures by unlawful means.
。是時，人民各生斯意：『我等國主本以法取民財寶，今復以非法取民財寶，此必沙門所為。』是謂第九非法親國之難。
「複次，國土人民普得疫病，皆由宿緣。是時，人民各生斯念：『我等昔日無復疾病，今各得患，死者盈路，必是沙門咒術所致。』是謂第十非法親國之難。
「是謂，比丘！十非法入國之難。是故，比丘！莫復生心親近國家。如是，比丘！當作是學。」
爾時，世尊告諸比丘：「若國王成就十法者，不得久存，多諸盜賊。云何為十？於時國王慳貪，以小輕事，便興瞋恚，不觀義理。若王成就初法，則不得久存，國饒盜賊。
「複次，彼王貪著財物，不肯庶幾，是謂國王成就此二法，則不得久存。
「複次，彼王不受人諫，為人暴虐，無有慈心，是謂第三法，不得久存。
「複次，彼王枉諸人民，橫取系閉，在牢獄中，無有出期，是謂第四法，不得久存。
「複次，國王非法相，佐不案正行，是謂五法，不得久存。
「複次，彼王貪著他色，遠離己妻，是謂彼王成就六法，不得久存。
「複次，國王好喜嗜酒，不理官事，是謂成就七法，不得久存。
「複次，國王好喜歌舞戲樂，不理官事，是謂第八法，不得久存。
「複次，國王恒抱長患，無有強健之日，是謂第九之法，不得久存。
「複次國王不信忠孝之臣，翅羽鮮少，無有強佐，是謂國王成就此十法，不得久存。
「今比丘眾亦復如是，若成就十法，不增善本功德，身壞命終，入地獄中。何謂十法？於是，比丘不持禁戒，亦無恭恪之心，是謂比丘成就初法，不得究竟有所至到。
「複次，比丘不承事佛，不信真言，是謂比丘成就第二之法，不得久住。
「複次，比丘不承事法，漏諸戒律，是謂比丘成就第三之法，不得久住。
「複次，比丘承事聖眾，恒自卑意，不信彼受，是謂比丘成就第四之法，不得久住。
「複次，比丘貪著利養，心不放舍，是謂比丘成就第五之法，不得久住。
「複次，比丘不多學問，不勤加誦讀玩習，是謂比丘成就六法，不得久存。
「複次，比丘不與善知識從事，恒與惡知識從事，是謂比丘第七之法，不得久存。
「複次，比丘恒喜事役，不念坐禪，是謂第八之法，不得久存
現代漢語譯本：當時，人民各自產生這樣的想法：『我們國家的君主本來是用合法的方式獲取人民的財物，現在又用非法的方式獲取人民的財物，這一定是沙門所為。』這被稱為第九種非法親近國家的災難。 現代漢語譯本：『再次，國土人民普遍遭受瘟疫，都是由於前世的因緣。』這時，人民各自產生這樣的想法：『我們以前沒有疾病，現在卻都患病，死者遍佈道路，這一定是沙門的咒術所致。』這被稱為第十種非法親近國家的災難。 現代漢語譯本：『這就是，比丘們！十種非法進入國家的災難。』因此，比丘們！不要再生起親近國家的心。『像這樣，比丘們！應當這樣學習。』 現代漢語譯本：那時，世尊告訴眾比丘：『如果國王成就十種法，就不能長久存在，會多有盜賊。哪十種呢？當時國王慳吝貪婪，因為小事就輕易發怒，不考慮道義。如果國王成就第一種法，就不能長久存在，國家多有盜賊。』 現代漢語譯本：『再次，那個國王貪戀財物，不肯施捨，這就是國王成就這第二種法，就不能長久存在。』 現代漢語譯本：『再次，那個國王不接受別人的勸諫，為人暴虐，沒有慈悲心，這就是第三種法，不能長久存在。』 現代漢語譯本：『再次，那個國王冤枉人民，隨意抓捕關押在監獄中，沒有釋放的期限，這就是第四種法，不能長久存在。』 現代漢語譯本：『再次，國王行為不合法度，輔佐大臣不按正道行事，這就是第五種法，不能長久存在。』 現代漢語譯本：『再次，那個國王貪戀其他女子的美色，疏遠自己的妻子，這就是那個國王成就第六種法，不能長久存在。』 現代漢語譯本：『再次，國王喜歡飲酒，不理朝政，這就是成就第七種法，不能長久存在。』 現代漢語譯本：『再次，國王喜歡歌舞戲樂，不理朝政，這就是第八種法，不能長久存在。』 現代漢語譯本：『再次，國王經常生病，沒有強健的日子，這就是第九種法，不能長久存在。』 現代漢語譯本：『再次，國王不信任忠誠孝順的臣子，羽翼稀少，沒有強大的輔佐，這就是國王成就這十種法，不能長久存在。』 現代漢語譯本：『現在的比丘眾也是這樣，如果成就十種法，不增長善的根本功德，身壞命終，就會墮入地獄。哪十種法呢？於是，比丘不持守戒律，也沒有恭敬之心，這就是比丘成就第一種法，不能最終有所成就。』 現代漢語譯本：『再次，比丘不侍奉佛，不相信真理，這就是比丘成就第二種法，不能長久住世。』 現代漢語譯本：『再次，比丘不侍奉法，漏失戒律，這就是比丘成就第三種法，不能長久住世。』 現代漢語譯本：『再次，比丘侍奉聖眾，總是自卑，不相信他們所接受的，這就是比丘成就第四種法，不能長久住世。』 現代漢語譯本：『再次，比丘貪戀利養，心中不肯放下，這就是比丘成就第五種法，不能長久住世。』 現代漢語譯本：『再次，比丘不多學習，不勤加誦讀玩習，這就是比丘成就第六種法，不能長久存在。』 現代漢語譯本：『再次，比丘不與善知識交往，總是與惡知識交往，這就是比丘第七種法，不能長久存在。』 現代漢語譯本：『再次，比丘總是喜歡從事雜務，不念坐禪，這就是第八種法，不能長久存在。』
English version: At that time, the people each had this thought: 『Our country's ruler originally took the people's wealth by legal means, but now he takes it by illegal means. This must be the doing of the shramanas.』 This is called the ninth calamity of illegally associating with the country. English version: 『Furthermore, the people of the country are all suffering from epidemics, which are all due to past causes.』 At this time, the people each had this thought: 『We had no diseases in the past, but now we are all sick, and the dead fill the roads. This must be caused by the shramanas' spells.』 This is called the tenth calamity of illegally associating with the country. English version: 『These are, bhikkhus! The ten calamities of illegally entering a country.』 Therefore, bhikkhus! Do not again give rise to the mind of associating with the country. 『Thus, bhikkhus! You should learn in this way.』 English version: At that time, the World Honored One told the bhikkhus: 『If a king achieves ten dharmas, he will not last long and there will be many thieves. What are the ten? At that time, the king is stingy and greedy, easily becomes angry over small matters, and does not consider righteousness. If a king achieves the first dharma, he will not last long, and the country will be full of thieves.』 English version: 『Furthermore, that king is greedy for wealth and unwilling to give, this is the king achieving this second dharma, and he will not last long.』 English version: 『Furthermore, that king does not accept the advice of others, is tyrannical, and has no compassion. This is the third dharma, and he will not last long.』 English version: 『Furthermore, that king wrongs the people, arbitrarily arrests and imprisons them, with no release date. This is the fourth dharma, and he will not last long.』 English version: 『Furthermore, the king's actions are illegal, and the ministers do not act according to the right path. This is the fifth dharma, and he will not last long.』 English version: 『Furthermore, that king is greedy for the beauty of other women and neglects his own wife. This is that king achieving the sixth dharma, and he will not last long.』 English version: 『Furthermore, the king likes to drink alcohol and does not manage state affairs. This is achieving the seventh dharma, and he will not last long.』 English version: 『Furthermore, the king likes singing, dancing, and entertainment, and does not manage state affairs. This is the eighth dharma, and he will not last long.』 English version: 『Furthermore, the king is constantly ill and has no days of good health. This is the ninth dharma, and he will not last long.』 English version: 『Furthermore, the king does not trust loyal and filial ministers, has few supporters, and has no strong assistance. This is the king achieving these ten dharmas, and he will not last long.』 English version: 『The current assembly of bhikkhus is also like this. If they achieve ten dharmas, do not increase the root of good merit, and their bodies are destroyed and they die, they will fall into hell. What are the ten dharmas? Thus, a bhikkhu does not uphold the precepts and has no respect. This is the bhikkhu achieving the first dharma, and he will not ultimately achieve anything.』 English version: 『Furthermore, a bhikkhu does not serve the Buddha and does not believe in the truth. This is the bhikkhu achieving the second dharma, and he will not live long.』 English version: 『Furthermore, a bhikkhu does not serve the Dharma and neglects the precepts. This is the bhikkhu achieving the third dharma, and he will not live long.』 English version: 『Furthermore, a bhikkhu serves the Sangha, is always humble, and does not believe in what they receive. This is the bhikkhu achieving the fourth dharma, and he will not live long.』 English version: 『Furthermore, a bhikkhu is greedy for gain and does not let go of it in his heart. This is the bhikkhu achieving the fifth dharma, and he will not live long.』 English version: 『Furthermore, a bhikkhu does not study much and does not diligently recite and practice. This is the bhikkhu achieving the sixth dharma, and he will not last long.』 English version: 『Furthermore, a bhikkhu does not associate with good teachers and always associates with bad teachers. This is the bhikkhu's seventh dharma, and he will not last long.』 English version: 『Furthermore, a bhikkhu always likes to engage in miscellaneous affairs and does not think of sitting in meditation. This is the eighth dharma, and he will not last long.』
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「複次，比丘復著算數，返道就俗，不習正法，是謂比丘第九之法，不得久存。
「複次，比丘不樂修梵行，貪著不凈，是謂比丘第十之法，不得久存。是謂，比丘！成就此十法者，必墮三惡趣，不生善處。
「若國王成就十法，便得久住於世。云何為十？於是，國王不著財物，不興瞋恚，亦復不以小事起怒害心，是謂第一之法，便得久存。
「複次，國王受群臣諫，不逆其辭，是謂成就第二之法，便得久存。
「複次，國王常好惠施，與民同歡，是謂第三。
「以法取物，不以非法，是謂第四之法，便得久存。
「複次，彼王不著他色，恒自守護其妻，是謂成就第五之法，便得久存。
「複次，國王亦不飲酒，心不荒亂，是謂成就第六之法，便得久存。
「複次，國王亦不戲笑，降伏外敵，是謂成就第七之法，便得久存。
「複次，國王案法治化，終無阿曲，是謂成就第八之法，便得久存。
「複次，國王與群臣和睦，無有竟爭，是謂成就第九之法，便得久存。
「複次，國王無有病患，氣力強盛，是謂第十之法，便得久存。若國王成就此十法者，便得久存，無奈之何。
「比丘眾亦復如是，若成就十法者，如屈伸臂頃，便生天上。云何為十？於是，比丘奉持禁戒，戒德具足，不犯正法，是謂比丘成就此初法，身壞命終，生善處天上。
「複次，比丘于如來所，有恭敬之心，是謂比丘成就此第二法，得生善處。
「複次，比丘順從法教，一無所犯，是謂比丘成就第三之法，得生善處。
「複次，比丘恭奉聖眾，無有懈惰之心，是謂成就第四之法，得生天上。
「複次，比丘少欲知足，不著利養，是謂比丘第五之法，得生天上。
「複次，比丘不自用意，恒隨戒法，是謂成就第六之法，生於善處。
「複次，比丘不著事務，常喜坐禪，是謂成就第七之法，得生天上。
「複次，比丘樂閑靜之處，不在人間，是謂成就第八之法，生於善處。
「複次，比丘不與惡知識從事，常與善知識從事，是謂成就第九之法，得生善處。
「複次，比丘常修梵行，離於惡法，多聞學義，不失次敘。如是比丘成就十法者，如屈伸臂頃，生善處天上。
「是謂，比丘！非法之行入地獄者，當念舍離；十正法之行，當共奉修
現代漢語譯本 『再者，如果比丘又去研究算術，背離正道迴歸世俗，不修習正法，這就是比丘的第九種行為，不能長久存在。 『再者，如果比丘不喜歡修行清凈的行為，貪戀不凈的事物，這就是比丘的第十種行為，不能長久存在。』這就是說，比丘們！成就這十種行為的人，必定墮入三惡道，不能投生到好的地方。 『如果國王成就十種行為，就能長久在世。哪十種呢？就是說，國王不貪戀財物，不發怒，也不因為小事就產生憤怒和傷害的心，這是第一種行為，就能長久存在。 『再者，國王接受群臣的勸諫，不違揹他們的意見，這是成就第二種行為，就能長久存在。 『再者，國王經常喜歡施捨，與人民同樂，這是第三種行為。 『用合法的方式獲取財物，不用非法的方式，這是第四種行為，就能長久存在。 『再者，這位國王不貪戀其他女子的美色，始終守護自己的妻子，這是成就第五種行為，就能長久存在。 『再者，國王也不飲酒，心不迷亂，這是成就第六種行為，就能長久存在。 『再者，國王也不嬉戲玩樂，能降伏外敵，這是成就第七種行為，就能長久存在。 『再者，國王依法治理國家，始終沒有偏私，這是成就第八種行為，就能長久存在。 『再者，國王與群臣和睦相處，沒有爭鬥，這是成就第九種行為，就能長久存在。 『再者，國王沒有疾病，身體強壯，這是第十種行為，就能長久存在。如果國王成就這十種行為，就能長久存在，無可奈何。 『比丘眾也像這樣，如果成就十種行為，就像屈伸手臂那樣短暫的時間，就能升到天上。哪十種呢？就是說，比丘奉持戒律，戒德圓滿，不違犯正法，這是比丘成就的第一種行為，身壞命終，就能投生到好的地方，升到天上。 『再者，比丘對於如來有恭敬之心，這是比丘成就的第二種行為，能投生到好的地方。 『再者，比丘順從佛法的教導，沒有絲毫違犯，這是比丘成就的第三種行為，能投生到好的地方。 『再者，比丘恭敬侍奉僧團，沒有懈怠之心，這是成就第四種行為，能升到天上。 『再者，比丘少欲知足，不貪戀利養，這是比丘的第五種行為，能升到天上。 『再者，比丘不固執己見，始終遵循戒律，這是成就第六種行為，能投生到好的地方。 『再者，比丘不執著于俗事，經常喜歡坐禪，這是成就第七種行為，能升到天上。 『再者，比丘喜歡清靜的地方，不居住在人群中，這是成就第八種行為，能投生到好的地方。 『再者，比丘不與惡知識交往，經常與善知識交往，這是成就第九種行為，能投生到好的地方。 『再者，比丘經常修行清凈的行為，遠離惡法，廣聞佛法，學習義理，不失次第。像這樣的比丘成就這十種行為，就像屈伸手臂那樣短暫的時間，就能投生到好的地方，升到天上。 『這就是說，比丘們！那些導致墮入地獄的非法行為，應當想著捨棄；這十種正法行為，應當共同奉行修習。』
English version 'Furthermore, if a bhikkhu again engages in arithmetic, turns away from the path and returns to lay life, and does not practice the true Dharma, this is said to be the ninth practice of a bhikkhu, which cannot last long. 'Furthermore, if a bhikkhu does not delight in practicing the pure life, and is greedy for impure things, this is said to be the tenth practice of a bhikkhu, which cannot last long.' This is to say, bhikkhus! Those who achieve these ten practices will surely fall into the three evil realms and will not be born in good places. 'If a king achieves ten practices, he will be able to live long in the world. What are the ten? That is, the king does not cling to wealth, does not become angry, and does not harbor anger and harmful intentions over small matters. This is the first practice, and he will be able to live long. 'Furthermore, the king accepts the advice of his ministers and does not reject their words. This is achieving the second practice, and he will be able to live long. 'Furthermore, the king is always fond of giving and shares joy with the people. This is the third practice. 'Acquiring things lawfully, not unlawfully, this is the fourth practice, and he will be able to live long. 'Furthermore, this king does not cling to the beauty of other women, and always protects his own wife. This is achieving the fifth practice, and he will be able to live long. 'Furthermore, the king also does not drink alcohol, and his mind is not confused. This is achieving the sixth practice, and he will be able to live long. 'Furthermore, the king also does not engage in frivolous laughter, and can subdue external enemies. This is achieving the seventh practice, and he will be able to live long. 'Furthermore, the king governs according to the law, and is never biased. This is achieving the eighth practice, and he will be able to live long. 'Furthermore, the king is harmonious with his ministers, and there is no conflict. This is achieving the ninth practice, and he will be able to live long. 'Furthermore, the king has no illness, and his physical strength is strong. This is the tenth practice, and he will be able to live long. If a king achieves these ten practices, he will be able to live long, and there is nothing that can be done about it. 'The community of bhikkhus is also like this. If they achieve ten practices, in the time it takes to extend and retract an arm, they will be born in heaven. What are the ten? That is, the bhikkhu upholds the precepts, his virtue is complete, and he does not violate the true Dharma. This is the first practice achieved by a bhikkhu, and when his body breaks and his life ends, he will be born in a good place, in heaven. 'Furthermore, the bhikkhu has a respectful heart towards the Tathagata. This is the second practice achieved by a bhikkhu, and he will be born in a good place. 'Furthermore, the bhikkhu follows the teachings of the Dharma, and does not violate them in the slightest. This is the third practice achieved by a bhikkhu, and he will be born in a good place. 'Furthermore, the bhikkhu respectfully serves the Sangha, and has no laziness in his heart. This is achieving the fourth practice, and he will be born in heaven. 'Furthermore, the bhikkhu has few desires and is content, and does not cling to gain and offerings. This is the fifth practice of a bhikkhu, and he will be born in heaven. 'Furthermore, the bhikkhu does not insist on his own opinions, and always follows the precepts. This is achieving the sixth practice, and he will be born in a good place. 'Furthermore, the bhikkhu does not cling to worldly affairs, and always delights in sitting in meditation. This is achieving the seventh practice, and he will be born in heaven. 'Furthermore, the bhikkhu delights in quiet places, and does not live among people. This is achieving the eighth practice, and he will be born in a good place. 'Furthermore, the bhikkhu does not associate with evil friends, and always associates with good friends. This is achieving the ninth practice, and he will be born in a good place. 'Furthermore, the bhikkhu always practices the pure life, is far from evil practices, is widely learned in the Dharma, studies the meaning, and does not lose the order. A bhikkhu who achieves these ten practices, in the time it takes to extend and retract an arm, will be born in a good place, in heaven. 'This is to say, bhikkhus! Those unlawful practices that lead to hell, you should think of abandoning; these ten lawful practices, you should all practice and cultivate together.'
。如是，比丘！當作是學。」
是時，眾多比丘時到，著衣持缽，入羅閱城乞食。是時，眾多比丘便作是念：「我等入城乞食，日猶故早，我等可至外道異學，與共論議。」是時，眾多比丘便至外道異學所。時，諸外道遙見諸沙門來，各各自謂言：「各各寂寞，勿有高聲語言，沙門瞿曇弟子今來此間；然沙門之法，稱譽寂寞之人，令知我等正法，不亂有亂。」
爾時，眾多比丘便至外道異學所，共相問訊，在一面坐。
爾時，外道問諸比丘：「汝等，沙門瞿曇與諸弟子說此妙法，是諸比丘盡解一切諸法而自遊戲不幹？我等亦復與諸弟子說此妙法而自遊戲。我之所說，與汝有何等異？有何差別？說法戒教一類無異。」是時，眾多比丘聞外道異學所說，亦不稱善，復非言惡，即從坐起，各退而去。
是時，眾多比丘自相謂言：「我等當持此義，往白世尊。若如來有所說者，我當念奉行。」
爾時，眾多比丘入羅閱城乞食已，還至房中，收攝衣缽，往至世尊所，頭面禮足，住在一面。爾時，眾多比丘以此緣本，盡向如來說之。爾時，世尊告諸比丘：「彼外道異學問此義已，汝等應持此語報之：『一論、一義、一演，乃至十論、十義、十演，說此語時有何等義？』設汝持此語往問者，彼人則不能報之，彼外道異學遂增愚惑。所以然者，非彼所有境界。
「是故，比丘！我不見天及人民、魔、若魔天、釋、梵天王能報此語者，除如來及如來弟子從吾聞者，此則不論。一論、一義、一演，我雖說此義，由何故而說乎？一切眾生由食而存，無食則死，彼比丘平等厭患，平等解脫，平等觀察，平等分別其義，平等盡苦際，同一義而不二。我所說者，正謂此耳。
「一義、一論、一演，乃至十論、十義、十演，我雖說此義，由何說乎？名與色，彼何等謂名？所謂痛、想、念、更、思惟，是謂名也。彼云何名為色耶？四大及四大所造色，是謂名為色。以此緣本，故名為色也。二論、二義、二演者，由此因緣故，我今說之。若比丘平等厭患，平等解脫，平等觀察，平等分別其義，平等盡其苦際。
「三論、三義、三演，由何等故而說此義乎？所謂三痛。云何為三？所謂苦痛、樂痛、不苦不樂痛。彼云何名為樂痛？所謂心中樂想，亦不分散，是謂名為樂痛
『是的，比丘！應當這樣學習。』 當時，許多比丘到了乞食的時間，穿好衣服，拿著缽，進入羅閱城乞食。當時，許多比丘便這樣想：『我們入城乞食，時間還早，我們可以去拜訪外道異學，與他們辯論。』當時，許多比丘便去了外道異學的地方。當時，那些外道遠遠地看見沙門們來了，各自互相說道：『各自保持安靜，不要大聲說話，沙門喬達摩的弟子現在來到這裡；然而沙門的規矩，是讚美安靜的人，讓他們知道我們的正法，不混亂而有秩序。』 那時，許多比丘便到了外道異學的地方，互相問候，在一旁坐下。 那時，外道問那些比丘：『你們的沙門喬達摩給弟子們講說這微妙的法，是所有的比丘都理解一切法而自在遊戲，不受束縛嗎？我們也給弟子們講說這微妙的法而自在遊戲。我們所說的，和你們有什麼不同？有什麼差別？說法、戒律、教導都一樣，沒有區別。』當時，許多比丘聽了外道異學所說的話，既不稱讚好，也不說不好，就從座位上站起來，各自離開了。 當時，許多比丘互相說道：『我們應當把這個意思，去稟告世尊。如果如來有所說法，我們應當謹記奉行。』 那時，許多比丘在羅閱城乞食完畢后，回到住處，收拾好衣缽，前往世尊那裡，頭面頂禮佛足，站在一旁。當時，許多比丘把事情的來龍去脈，都向如來稟告了。當時，世尊告訴那些比丘：『那些外道異學問了這個問題后，你們應當這樣回答他們：『一論、一義、一演，乃至十論、十義、十演，說這些話時有什麼意義？』如果你們這樣問他們，他們就無法回答，那些外道異學就會更加迷惑。之所以這樣，是因為這不是他們所能理解的境界。 『所以，比丘！我沒有看到天、人、魔、魔天、釋、梵天王能夠回答這個問題，除了如來和如來弟子從我這裡聽聞的人，這就不在討論之列。一論、一義、一演，我雖然說這個道理，是為什麼而說的呢？一切眾生依靠食物而生存，沒有食物就會死亡，那些比丘平等地厭惡，平等地解脫，平等地觀察，平等地分別其中的意義，平等地達到苦的盡頭，意義相同而不二。我所說的，正是這個道理。 『一義、一論、一演，乃至十論、十義、十演，我雖然說這個道理，是為什麼而說的呢？名和色，什麼是名呢？所謂感受、思想、念頭、接觸、思維，這就是名。什麼是色呢？四大以及四大所造的色，這就是色。因為這個緣故，所以稱為色。二論、二義、二演，因為這個因緣，所以我現在說這些。如果比丘平等地厭惡，平等地解脫，平等地觀察，平等地分別其中的意義，平等地達到苦的盡頭。 『三論、三義、三演，是為什麼而說這個道理呢？所謂三種感受。什麼是三種呢？所謂苦的感受、樂的感受、不苦不樂的感受。什麼是樂的感受呢？所謂心中快樂的想法，也不分散，這就是樂的感受。
'Yes, monks! Thus should you train yourselves.' At that time, many monks, when it was time to beg for alms, put on their robes, took their bowls, and entered Rajagriha to beg for food. At that time, many monks thought: 'We have entered the city to beg for alms, and it is still early. We can go to the non-Buddhist ascetics and debate with them.' At that time, many monks went to the place of the non-Buddhist ascetics. Then, the non-Buddhists, seeing the monks coming from afar, said to each other: 'Let each of us be silent, and do not speak loudly. The disciples of the ascetic Gautama are coming here now; however, the rule of the ascetics is to praise those who are silent, so that they may know our true Dharma, which is not chaotic but orderly.' Then, many monks went to the place of the non-Buddhist ascetics, greeted each other, and sat down on one side. Then, the non-Buddhists asked the monks: 'Does your ascetic Gautama teach this wonderful Dharma to his disciples, so that all the monks understand all the Dharmas and play freely, without being bound? We also teach this wonderful Dharma to our disciples and play freely. What is the difference between what we say and what you say? What is the distinction? The teachings, precepts, and instructions are the same, without any difference.' At that time, many monks, having heard what the non-Buddhist ascetics said, neither praised it as good nor said it was bad, but rose from their seats and left. Then, many monks said to each other: 'We should take this meaning and report it to the World-Honored One. If the Tathagata has something to say, we should remember and practice it.' Then, many monks, having finished begging for alms in Rajagriha, returned to their dwellings, put away their robes and bowls, and went to the World-Honored One, bowed their heads to his feet, and stood on one side. Then, many monks reported the whole story to the Tathagata. Then, the World-Honored One told the monks: 'After those non-Buddhist ascetics have asked this question, you should answer them like this: 'What is the meaning of saying one discourse, one meaning, one explanation, or even ten discourses, ten meanings, ten explanations?' If you ask them this, they will not be able to answer, and those non-Buddhist ascetics will become even more confused. The reason for this is that it is not within their realm of understanding.' 'Therefore, monks! I have not seen any gods, humans, demons, demon gods, Shakra, or Brahma kings who can answer this question, except for the Tathagata and the Tathagata's disciples who have heard from me, and this is not up for discussion. One discourse, one meaning, one explanation, although I speak of this principle, why do I speak of it? All sentient beings live by food, and without food they die. Those monks equally detest, equally liberate, equally observe, equally distinguish the meaning, and equally reach the end of suffering, with the same meaning and not two. What I speak of is precisely this principle.' 'One meaning, one discourse, one explanation, or even ten discourses, ten meanings, ten explanations, although I speak of this principle, why do I speak of it? Name and form, what is name? So-called feeling, thought, perception, contact, and thinking, this is name. What is form? The four great elements and the form created by the four great elements, this is form. Because of this reason, it is called form. Two discourses, two meanings, two explanations, because of this cause, I now speak of these. If a monk equally detests, equally liberates, equally observes, equally distinguishes the meaning, and equally reaches the end of suffering.' 'Three discourses, three meanings, three explanations, why is this principle spoken of? So-called three feelings. What are the three? So-called the feeling of suffering, the feeling of pleasure, and the feeling of neither suffering nor pleasure. What is the feeling of pleasure? So-called the joyful thought in the mind, which is not scattered, this is the feeling of pleasure.'
。彼云何名為苦痛？所謂心中憒亂而不定一，思惟若干想，是謂名苦痛。彼云何名為不苦不樂痛？所謂心中無苦無樂想，復非一定，復非亂想，亦不思惟法與非法，恒自寂默，心無有記，是故名為不苦不樂痛。是謂三痛。若比丘平等厭患，平等解脫，平等觀察，平等分別其義，平等盡其苦際。我所說三論、三義、三演者，正謂此耳。
「四義、四論、四演，由何等故復說此義乎？所謂四諦。云何為四？所謂苦、習、盡、道聖諦。彼云何為苦諦？所謂生苦、老苦、病苦、死苦、憂悲惱苦、怨憎會苦、恩愛別苦、所欲不得苦。彼云何名為習諦？所謂愛本與欲相應者，是謂名為習諦。彼云何名為苦盡諦？所謂彼愛永盡無餘，更不復生，是謂名苦盡諦。彼云何名為苦要諦？所謂賢聖八品道：正見、正治、正語、正命、正業、正方便、正念、正三昧，是名為八品之道也。若比丘平等厭患，平等解脫，平等分別其義，平等觀察，平等盡其苦際，是謂四論、四義、四演。我所說者，正謂此耳。
「五論、五義、五演，我今所說，由何等故說？所謂五根。云何為五？信根、精進根、念根、定根、慧根。云何名為信根？所謂賢聖弟子，信如來道法，彼如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出現於世，是謂名為信根。彼云何名為精進根？所謂身心意並勤勞不倦，滅不善法，使善增益，順心執持，是謂名為精進根。彼云何名爲念根？所謂念根者，所誦不忘，恒在心懷，總持不失，有為、無漏之法，終不忘失，是謂名爲念根。彼云何名為定根。所謂定根者，心中無錯亂，無若干想，恒專精一意，是謂名為三昧根。彼云何名智慧根？所謂知苦、知習、知盡、知道，是謂名智慧之根。此名五根也。比丘于中平等解脫，平等分別其義，平等盡其苦際。五論、五義、五演，我所說者，正謂此耳。
「六論、六義、六演，我所說者，由何等故乎？所謂六重之法也。云何為六？於是，比丘恒身行慈心，若在閑凈室中，常若一心，可尊可貴，恒與和合，是謂比丘第一重法。複次，口行慈心，終無虛妄，可敬可貴，是謂第二重法。複次，意行慈，不起憎嫉，可敬可貴，是謂第三重法。複次
現代漢語譯本：什麼是苦痛？就是心中煩亂不定，思緒紛雜，這稱為苦痛。什麼是不苦不樂的痛？就是心中沒有苦也沒有樂的想法，既不是固定不變，也不是雜亂無章，也不思考法與非法，總是保持寂靜，心中沒有執著，所以稱為不苦不樂的痛。這就是三種痛。如果比丘能平等地厭離，平等地解脫，平等地觀察，平等地分辨其中的含義，平等地斷除苦的邊際，我所說的三論、三義、三演，正是指這個。 四義、四論、四演，又是因為什麼原因而說這個道理呢？就是四聖諦。什麼是四聖諦？就是苦諦、集諦、滅諦、道諦。什麼是苦諦？就是生苦、老苦、病苦、死苦、憂愁悲傷的苦、怨恨相遇的苦、恩愛離別的苦、所求不得的苦。什麼是集諦？就是與慾望相應的愛慾，這稱為集諦。什麼是滅諦？就是這種愛慾永遠斷絕，不再產生，這稱為滅諦。什麼是道諦？就是賢聖的八正道：正見、正思惟、正語、正業、正命、正精進、正念、正定，這稱為八正道。如果比丘能平等地厭離，平等地解脫，平等地分辨其中的含義，平等地觀察，平等地斷除苦的邊際，這就是四論、四義、四演。我所說的，正是指這個。 五論、五義、五演，我現在所說的，又是因為什麼原因而說呢？就是五根。什麼是五根？就是信根、精進根、念根、定根、慧根。什麼是信根？就是賢聖弟子，相信如來的教法，相信如來是至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊，出現在世間，這稱為信根。什麼是精進根？就是身心意都勤勞不懈，滅除不善法，增長善法，順應心意而堅持，這稱為精進根。什麼是念根？就是所誦的教法不忘記，常常記在心中，總持不失，對於有為法和無漏法，終不忘失，這稱爲念根。什麼是定根？就是心中沒有錯亂，沒有雜念，總是專心一意，這稱為三昧根。什麼是智慧根？就是知道苦、知道苦的根源、知道苦的止息、知道滅苦的方法，這稱為智慧根。這就是五根。比丘在其中平等地解脫，平等地分辨其中的含義，平等地斷除苦的邊際。五論、五義、五演，我所說的，正是指這個。 六論、六義、六演，我所說的，又是因為什麼原因呢？就是六重之法。什麼是六重？就是，比丘常常以慈心對待他人，如果在清凈的房間里，常常保持一心，可敬可貴，總是與人和睦相處，這是比丘的第一重法。其次，口說慈愛的話，沒有虛妄，可敬可貴，這是第二重法。其次，意念慈愛，不起憎恨嫉妒，可敬可貴，這是第三重法。其次
English version: What is called suffering? It is when the mind is agitated and unsettled, thinking various thoughts; this is called suffering. What is called neither-suffering-nor-pleasure? It is when the mind has neither thoughts of suffering nor pleasure, is neither fixed nor chaotic, and does not contemplate what is lawful or unlawful, but remains constantly silent, with no attachment in the mind; therefore, it is called neither-suffering-nor-pleasure. These are the three kinds of feeling. If a bhikkhu equally detests, equally liberates, equally observes, equally discerns their meaning, and equally ends their suffering, then what I have spoken of as the three discourses, three meanings, and three expositions, truly refers to this. The four meanings, four discourses, and four expositions, for what reason are these teachings spoken? They are the Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering. What is the Noble Truth of Suffering? It is the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of sorrow, lamentation, pain, grief, and despair, the suffering of encountering what is disliked, the suffering of separation from what is loved, and the suffering of not getting what one desires. What is the Noble Truth of the Origin of Suffering? It is the craving that is associated with desire; this is called the Noble Truth of the Origin of Suffering. What is the Noble Truth of the Cessation of Suffering? It is the complete and permanent cessation of that craving, never to arise again; this is called the Noble Truth of the Cessation of Suffering. What is the Noble Truth of the Path to the Cessation of Suffering? It is the Noble Eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration; this is called the Noble Eightfold Path. If a bhikkhu equally detests, equally liberates, equally discerns their meaning, equally observes, and equally ends their suffering, then these are the four discourses, four meanings, and four expositions. What I have spoken of, truly refers to this. The five discourses, five meanings, and five expositions, for what reason do I speak of these? They are the five faculties. What are the five? They are the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. What is the faculty of faith? It is when a noble disciple has faith in the teachings of the Tathagata, that the Tathagata is the truly awakened one, perfectly enlightened, accomplished in knowledge and conduct, the well-gone one, the knower of the world, the unsurpassed one, the guide of those to be trained, the teacher of gods and humans, known as the Buddha, the Blessed One, who has appeared in the world; this is called the faculty of faith. What is the faculty of effort? It is when one is diligent and unwearied in body, mind, and intention, abandoning unwholesome qualities, increasing wholesome qualities, and holding to what is in accordance with the mind; this is called the faculty of effort. What is the faculty of mindfulness? It is when one does not forget what has been recited, always keeping it in mind, holding it without loss, and never forgetting the conditioned and unconditioned teachings; this is called the faculty of mindfulness. What is the faculty of concentration? It is when the mind is without confusion, without various thoughts, always focused on one point; this is called the faculty of concentration. What is the faculty of wisdom? It is knowing suffering, knowing the origin of suffering, knowing the cessation of suffering, and knowing the path to the cessation of suffering; this is called the faculty of wisdom. These are the five faculties. A bhikkhu who equally liberates, equally discerns their meaning, and equally ends their suffering. The five discourses, five meanings, and five expositions, what I have spoken of, truly refers to this. The six discourses, six meanings, and six expositions, for what reason do I speak of these? They are the six weighty practices. What are the six? It is when a bhikkhu always acts with loving-kindness towards others, and when in a quiet room, always maintains a single-mindedness, is worthy of respect and honor, and always lives in harmony; this is the first weighty practice of a bhikkhu. Secondly, speaking with loving-kindness, without falsehood, worthy of respect and honor; this is the second weighty practice. Thirdly, thinking with loving-kindness, without hatred or jealousy, worthy of respect and honor; this is the third weighty practice. Fourthly
。若得法利之養，缽中遺余，與諸梵行之人等心施與，是謂第四重法可敬可貴。複次，奉持禁戒，無所脫失，賢人之所貴，是謂第五重法可敬可貴。複次，正見賢聖得出要，得盡苦際，意不錯亂，與諸梵行之人等修其行，是謂第六之法可敬可貴。爾時，比丘平等厭患，平等解脫，平等分別其義，平等盡于苦際。六論、六義、六演，我所說者，正謂此耳。
「七論、七義、七演，由何等故而說此乎？所謂七神識止處。云何為七？或有眾生，若干想，若干種身，所謂天及人也。或有眾生，若干種身一想，所謂梵迦夷天最初出時。或有眾生，一想一身，所謂光音天是也。或有眾生，一身若干想，所謂遍凈天是也。或有眾生，空處無量，所謂空處天是也。或有眾生，識處無量，所謂識處天是也。或有眾生，無所有處無量，所謂不用處天是也。或有眾生，有想無想處無量，所謂有想無想天是也。是謂，比丘！七神止處。於是，比丘平等解脫，乃至平等盡于苦際。七論、七義、七演，我所說者，正謂此耳。
「八論、八義、八演，我所說者，由何等故而說此乎？所謂世間八法是隨世迴轉。云何為八？利、衰、毀、譽、稱、譏、苦、樂，是謂世間八法隨世迴轉。若比丘于中平等解脫，乃至盡于苦際。八論、八義、八演，我所說者，正謂此耳。
「九論、九義、九演，我所說者，由何故而說此乎？所謂九眾生居處。云何為九？若有眾生。若干種身，所謂天及人。或有眾生，若干種身一想，謂梵迦夷天最初出時是也。或有眾生，一想一身，所謂光音天是也。或有眾生，一身若干想，所謂遍凈天也。或有眾生，空處無量，所謂空處天是也。或有眾生，識處無量，所謂識天也。或有眾生，無有處無量，所謂不用處天是也。或有眾生，有想無想處無量，所謂有想無想天是也。無想眾生及諸所生之類，為九神止處。於是，比丘平等解脫，乃至盡于苦際。九論、九義、九演，我所說者，正謂此耳。
「十論、十義、十演，由何等說乎？所謂十念：唸佛、念法、念比丘僧、念戒、念施、念天、念休息、念安般、念身、念死，是謂十念。若比丘平等解脫，乃至盡于苦際。十論、十義、十演。如是，比丘！從一至十
現代漢語譯本：如果能通過如法的方式獲得供養，將缽中剩餘的食物，平等地施與所有梵行者，這被稱為第四種值得尊敬和珍貴的法。再者，奉持戒律，沒有絲毫缺失，這是賢人所看重的，這被稱為第五種值得尊敬和珍貴的法。再者，擁有正確的見解，賢聖之人由此得以解脫，達到苦的盡頭，心意不迷亂，與所有梵行者一同修行，這被稱為第六種值得尊敬和珍貴的法。那時，比丘平等地厭離，平等地解脫，平等地分辨其義理，平等地達到苦的盡頭。六論、六義、六演，我所說的，正是指這些。
『七論、七義、七演』，是根據什麼而說的呢？是指七種神識的止住之處。哪七種呢？有的眾生，有多種想法，多種身體，例如天人和人類。有的眾生，有多種身體，一種想法，例如梵眾天最初出現的時候。有的眾生，一種想法，一種身體，例如光音天。有的眾生，一種身體，多種想法，例如遍凈天。有的眾生，虛空無邊，例如空無邊處天。有的眾生，識無邊，例如識無邊處天。有的眾生，無所有處無邊，例如無所有處天。有的眾生，有想非想處無邊，例如有想非想處天。這就是，比丘們！七種神識的止住之處。於是，比丘平等地解脫，乃至平等地達到苦的盡頭。七論、七義、七演，我所說的，正是指這些。
『八論、八義、八演』，我所說的，是根據什麼而說的呢？是指世間的八法隨著世間流轉。哪八種呢？利、衰、毀、譽、稱、譏、苦、樂，這被稱為世間的八法隨著世間流轉。如果比丘在其中平等地解脫，乃至達到苦的盡頭。八論、八義、八演，我所說的，正是指這些。
『九論、九義、九演』，我所說的，是根據什麼而說的呢？是指九種眾生居住之處。哪九種呢？有的眾生，有多種身體，例如天人和人類。有的眾生，有多種身體，一種想法，例如梵眾天最初出現的時候。有的眾生，一種想法，一種身體，例如光音天。有的眾生，一種身體，多種想法，例如遍凈天。有的眾生，虛空無邊，例如空無邊處天。有的眾生，識無邊，例如識無邊處天。有的眾生，無所有處無邊，例如無所有處天。有的眾生，有想非想處無邊，例如有想非想處天。無想眾生以及所有出生的種類，是九種神識的止住之處。於是，比丘平等地解脫，乃至達到苦的盡頭。九論、九義、九演，我所說的，正是指這些。
『十論、十義、十演』，是根據什麼而說的呢？是指十種念：唸佛、念法、念比丘僧、念戒、念施、念天、念休息、念安般、念身、念死，這被稱為十念。如果比丘平等地解脫，乃至達到苦的盡頭。十論、十義、十演。如此，比丘們！從一到十。
English version: If one obtains sustenance through lawful means, and shares the remaining food in the bowl equally with all those practicing the holy life, this is called the fourth aspect of the Dharma that is worthy of respect and esteem. Furthermore, upholding the precepts without any lapse, which is valued by the wise, is called the fifth aspect of the Dharma that is worthy of respect and esteem. Furthermore, having right view, through which the noble ones attain liberation, reach the end of suffering, and whose minds are not confused, and practicing together with all those practicing the holy life, this is called the sixth aspect of the Dharma that is worthy of respect and esteem. At that time, the bhikkhu equally detests, equally liberates, equally discerns its meaning, and equally reaches the end of suffering. The six discussions, six meanings, and six expositions, what I have spoken of, precisely refer to these.
'The seven discussions, seven meanings, and seven expositions,' what are they spoken of based on? They refer to the seven abodes of consciousness. What are the seven? Some beings have various thoughts and various bodies, such as gods and humans. Some beings have various bodies and one thought, such as when the Brahma-kayika gods first appear. Some beings have one thought and one body, such as the Abhasvara gods. Some beings have one body and various thoughts, such as the Subhakinha gods. Some beings have infinite space, such as the gods of the sphere of infinite space. Some beings have infinite consciousness, such as the gods of the sphere of infinite consciousness. Some beings have infinite nothingness, such as the gods of the sphere of nothingness. Some beings have the sphere of neither perception nor non-perception, such as the gods of the sphere of neither perception nor non-perception. These are, bhikkhus! The seven abodes of consciousness. Thus, the bhikkhu equally liberates, and even reaches the end of suffering. The seven discussions, seven meanings, and seven expositions, what I have spoken of, precisely refer to these.
'The eight discussions, eight meanings, and eight expositions,' what are they spoken of based on? They refer to the eight worldly conditions that revolve with the world. What are the eight? Gain, loss, disgrace, honor, praise, blame, suffering, and pleasure, these are called the eight worldly conditions that revolve with the world. If the bhikkhu equally liberates within them, and even reaches the end of suffering. The eight discussions, eight meanings, and eight expositions, what I have spoken of, precisely refer to these.
'The nine discussions, nine meanings, and nine expositions,' what are they spoken of based on? They refer to the nine abodes of beings. What are the nine? Some beings have various bodies, such as gods and humans. Some beings have various bodies and one thought, such as when the Brahma-kayika gods first appear. Some beings have one thought and one body, such as the Abhasvara gods. Some beings have one body and various thoughts, such as the Subhakinha gods. Some beings have infinite space, such as the gods of the sphere of infinite space. Some beings have infinite consciousness, such as the gods of the sphere of infinite consciousness. Some beings have infinite nothingness, such as the gods of the sphere of nothingness. Some beings have the sphere of neither perception nor non-perception, such as the gods of the sphere of neither perception nor non-perception. The unconscious beings and all kinds of beings that are born, are the nine abodes of consciousness. Thus, the bhikkhu equally liberates, and even reaches the end of suffering. The nine discussions, nine meanings, and nine expositions, what I have spoken of, precisely refer to these.
'The ten discussions, ten meanings, and ten expositions,' what are they spoken of based on? They refer to the ten recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of generosity, recollection of the gods, recollection of peace, recollection of mindfulness of breathing, recollection of the body, and recollection of death, these are called the ten recollections. If the bhikkhu equally liberates, and even reaches the end of suffering. The ten discussions, ten meanings, and ten expositions. Thus, bhikkhus! From one to ten.
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「比丘當知，若外道異學聞此語者，猶不能熟視顏色，況欲報之！其有比丘解此義者，于現法中最尊第一之人。若複比丘、比丘尼思惟此義，乃至十歲，必成二果、若阿羅漢、若阿那含。比丘！且舍十歲。若一年之中思惟此義者，必成二果，終無中退。比丘！且舍一年，其四部之眾十月，若至一月，思惟此義者，必成二果，亦不中退。且舍一月。若四部之眾七日之中思惟此義，必成二果，終不有疑。」
爾時，阿難在世尊后，執扇扇佛。爾時，阿難白佛言：「世尊！此法極為甚深。若所在方面有此法者，當知便遇如來。唯然，世尊！此法名何等，當云何奉行？」
佛告阿難：「此經名為十法之義，當念奉行。」
爾時，阿難及諸比丘聞佛所說，歡喜奉行。
爾時，世尊告諸比丘：「其有修行十想者，便盡有漏，獲通作證，漸至涅槃。云何為十？所謂白骨想、青瘀想、[月*逄]脹想、食不消想、血想、啖想、有常無常想、貪食想、死想、一切世間不可樂想。是謂，比丘！修此十想者，得盡有漏，得至涅槃界。又是，比丘！十想之中，一切世間不可樂想最為第一。所以然者，其有修行不可樂想，持信奉法，此二人必越次取證。是故，比丘！若在樹下靜處露坐，當思惟此十想。是故，比丘！當作是學。」
爾時，有一比丘至世尊所，頭面禮足，在一面坐。爾時，彼比丘白世尊言：「如來今日與諸比丘說：『十想之法，其能修者，斷諸有漏，成無漏行。』如我，世尊！不堪任行此想。所以然者，欲心多故，身意熾盛，不得寧息。」
爾時，世尊告彼比丘：「汝今當舍凈想，思惟不凈想；舍有常想，思惟無常想；舍有我想，思惟無我想；舍可樂想，思惟不可樂想。所以然者，若比丘思惟凈想，欲心便熾盛；若思惟不凈想，便無慾心。比丘當知，欲為不凈，如彼屎聚；欲如鸜鵒，饒諸音響；欲無返復，如彼毒蛇；欲如幻化，如日消雪；當念舍欲，如棄塳間。欲還自害，如蛇懷毒；欲無厭患，如飲堿水；欲難可滿，如海吞流；欲多可畏，如羅剎村；欲猶怨家，恒當遠離。欲猶少味，如蜜涂刀；欲不可愛，如路白骨；欲現外形，如廁生華；欲為不真，如彼畫瓶，內盛丑物，外見殊特；欲無牢固，亦如聚沫
比丘們應當知道，如果外道異教學者聽到這些話，尚且不能正視，更何況要反駁呢！如果有比丘理解這些道理，在現世中就是最尊貴、最傑出的人。如果比丘、比丘尼思考這些道理，甚至十年，必定能成就兩種果位，要麼是阿羅漢，要麼是阿那含。比丘們，暫且不說十年。如果一年之中思考這些道理，必定能成就兩種果位，絕不會中途退轉。比丘們，暫且不說一年，如果四部弟子在十個月，甚至一個月內思考這些道理，必定能成就兩種果位，也不會中途退轉。暫且不說一個月。如果四部弟子在七天之中思考這些道理，必定能成就兩種果位，絕不會有疑惑。 當時，阿難在世尊身後，拿著扇子為佛扇風。當時，阿難對佛說：『世尊！這個法非常深奧。如果任何地方有這個法，應當知道那裡就遇到了如來。世尊！這個法叫什麼名字，應當如何奉行？』 佛告訴阿難：『這部經名為十法之義，應當記住並奉行。』 當時，阿難和眾比丘聽了佛所說，歡喜地奉行。 當時，世尊告訴眾比丘：『如果有人修行十想，就能斷盡有漏，獲得神通，最終證得涅槃。哪十種呢？就是白骨想、青瘀想、膨脹想、食不消想、血想、啖想、有常無常想、貪食想、死想、一切世間不可樂想。這就是比丘們！修行這十想，就能斷盡有漏，證得涅槃境界。而且，比丘們！在十想之中，一切世間不可樂想最為重要。為什麼呢？因為修行不可樂想，並持守信仰奉行佛法的人，必定能超越次第而證果。所以，比丘們！如果在樹下靜處露坐，應當思考這十想。所以，比丘們！應當這樣學習。』 當時，有一位比丘來到世尊處，頂禮佛足，在一旁坐下。當時，那位比丘對世尊說：『如來今天對眾比丘說：『十想之法，如果能夠修行，就能斷除各種有漏，成就無漏的修行。』但是，世尊！我不能夠修行這些想。因為我欲心太重，身心熾盛，無法平靜下來。』 當時，世尊告訴那位比丘：『你現在應當捨棄清凈想，思考不凈想；捨棄有常想，思考無常想；捨棄有我想，思考無我想；捨棄可樂想，思考不可樂想。為什麼呢？如果比丘思考清凈想，欲心就會熾盛；如果思考不凈想，就會沒有欲心。比丘應當知道，慾望是不清凈的，就像糞便堆積；慾望像鸜鵒鳥，充滿各種聲音；慾望沒有回頭路，像毒蛇；慾望像幻化，像太陽融化雪；應當捨棄慾望，就像丟棄墳墓間的垃圾。慾望還會傷害自己，像蛇懷有毒液；慾望沒有滿足的時候，像喝堿水；慾望難以滿足，像大海吞噬河流；慾望非常可怕，像羅剎村；慾望就像仇敵，應當永遠遠離。慾望只有少許味道，像刀上塗了蜜；慾望不可愛，像路邊的白骨；慾望顯現外形，像廁所里開出的花；慾望不是真實的，像畫的瓶子，裡面裝著醜陋的東西，外面卻看起來很特別；慾望不牢固，就像泡沫。』
Monks should know that if non-Buddhist scholars hear these words, they would not even be able to look at them directly, let alone refute them! If there are monks who understand these principles, they are the most honorable and outstanding people in this present life. If monks and nuns contemplate these principles, even for ten years, they will surely achieve two fruits, either Arhatship or Anagami. Monks, let's not talk about ten years. If they contemplate these principles within one year, they will surely achieve two fruits and will never regress. Monks, let's not talk about one year. If the fourfold assembly contemplates these principles within ten months, or even one month, they will surely achieve two fruits and will not regress. Let's not talk about one month. If the fourfold assembly contemplates these principles within seven days, they will surely achieve two fruits and will have no doubt. At that time, Ananda was behind the World Honored One, fanning the Buddha with a fan. At that time, Ananda said to the Buddha, 'World Honored One! This Dharma is extremely profound. If this Dharma is present in any place, it should be known that the Tathagata has been encountered there. World Honored One! What is the name of this Dharma, and how should it be practiced?' The Buddha told Ananda, 'This sutra is called the meaning of the Ten Dharmas, and it should be remembered and practiced.' At that time, Ananda and the monks, having heard what the Buddha said, joyfully practiced it. At that time, the World Honored One told the monks, 'If someone cultivates the Ten Contemplations, they will exhaust the outflows, attain supernatural powers, and ultimately realize Nirvana. What are the ten? They are the contemplation of white bones, the contemplation of bluish discoloration, the contemplation of swelling, the contemplation of undigested food, the contemplation of blood, the contemplation of being eaten, the contemplation of permanence and impermanence, the contemplation of greed for food, the contemplation of death, and the contemplation that all worldly things are undesirable. This is it, monks! By cultivating these ten contemplations, one can exhaust the outflows and attain the realm of Nirvana. Moreover, monks! Among the ten contemplations, the contemplation that all worldly things are undesirable is the most important. Why is that? Because those who cultivate the contemplation of the undesirable and uphold their faith in the Dharma will surely transcend the stages and attain the fruits. Therefore, monks! If you are sitting in a quiet place under a tree, you should contemplate these ten contemplations. Therefore, monks! You should learn in this way.' At that time, a monk came to the World Honored One, bowed at his feet, and sat to one side. At that time, that monk said to the World Honored One, 'Today, the Tathagata told the monks, 'The Dharma of the Ten Contemplations, if practiced, can cut off all outflows and achieve the practice of no outflows.' However, World Honored One! I am unable to practice these contemplations. Because my desire is too strong, my body and mind are agitated, and I cannot calm down.' At that time, the World Honored One told that monk, 'You should now abandon the contemplation of purity and contemplate impurity; abandon the contemplation of permanence and contemplate impermanence; abandon the contemplation of self and contemplate no-self; abandon the contemplation of the desirable and contemplate the undesirable. Why is that? If a monk contemplates purity, desire will become intense; if he contemplates impurity, he will have no desire. Monks should know that desire is impure, like a pile of feces; desire is like a myna bird, full of various sounds; desire has no turning back, like a poisonous snake; desire is like an illusion, like the sun melting snow; one should abandon desire, like discarding trash in a graveyard. Desire will also harm oneself, like a snake harboring poison; desire has no satisfaction, like drinking alkaline water; desire is difficult to satisfy, like the ocean swallowing rivers; desire is very frightening, like a Rakshasa village; desire is like an enemy, and should be kept far away. Desire has only a little taste, like honey smeared on a knife; desire is not lovely, like white bones on the road; desire manifests an external form, like a flower growing in a toilet; desire is not real, like a painted vase, with ugly things inside, but looking special on the outside; desire is not firm, like foam.'
。是故，比丘！當念遠離貪慾之想，思惟不凈之想。汝今，比丘！當憶昔迦葉佛所奉行十想，今當重思惟十想，有漏心便解脫。」
爾時，彼比丘悲泣墮淚不能自止，即時頭面禮佛，白世尊言：「唯，世尊！愚惑積久，如來躬自說十想，方欲遠離。今自懺悔，后更不犯！唯愿如來受其重過，原恕不及。」
佛告比丘：「聽汝改過，勿復更犯，又如來與汝說十想而不肯奉持。」
是時，彼比丘聞世尊教誡已，在閑靜之處，克己思惟，所以族姓子，剃除鬚髮，著三法衣，修無上梵行者，欲升其所愿；生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。爾時，彼比丘便成阿羅漢。
結禁、聖賢居 二力及十念 親國、無掛礙 十論、想、觀想
一時。佛在舍衛國祇樹給孤獨園。
爾時。世尊告諸比丘：「有十念廣分別修行，盡斷欲愛、色愛、無色愛、憍慢、無明。云何為十？所謂唸佛、念法、念比丘僧、念戒、念施、念天、念止觀、念安般、念身、念死。是謂，比丘！有眾生修行此十念者，盡斷欲愛，色愛，無色愛，一切無明、憍慢、皆悉除盡。如是，比丘！當作是學。」
增壹阿含經卷第四十三
善惡品第四十七
爾時，世尊告諸比丘：「若有眾生奉行十法，便生天上；又行十法，便生惡趣；又行十法，入涅槃界。
「云何修行十法，生惡趣中？於是，有人殺生、盜劫、淫泆、妄言、綺語、惡口、兩舌斗亂彼此、嫉妒、瞋恚、興起邪見，是謂十法。其有眾生，行此十法，入惡趣中。
「云何修行十法，得生天上？於是，有人不殺、不盜、不淫、不妄言、綺語、惡口，不兩舌斗亂彼此，嫉妒、恚害、興起邪見。若有人行此十法者，便生天上。
「云何修行十法，得至涅槃？所謂十念：唸佛、念法、念比丘僧、念天、念戒、念施、念休息、念安般、念身、念死。是謂修行十法，得至涅槃。比丘當知，其生天及惡趣者，當念舍離；其十法得至涅槃者，善修奉行。如是，比丘！當作是學。」
爾時，世尊告諸比丘：「由十惡之本，外物衰耗，何況內法！云何為十？所謂殺、盜、淫、妄言、綺語、惡口、兩舌斗亂彼此、嫉妒、恚害、心懷邪見
現代漢語譯本：因此，比丘們！應當想著遠離貪慾的念頭，思考不凈的念頭。你們現在，比丘們！應當回憶過去迦葉佛所奉行的十種觀想，現在應當重新思考這十種觀想，有漏的心就會解脫。 當時，那位比丘悲傷哭泣，眼淚止不住，立刻頭面觸地禮拜佛陀，對世尊說：『世尊！我愚昧迷惑已經很久了，如來您親自說出這十種觀想，我才想要遠離（煩惱）。現在我懺悔，以後再也不犯了！只希望如來接受我的重罪，原諒我的過失。』 佛陀告訴比丘：『允許你改過，不要再犯了，而且如來跟你說了十種觀想，你卻不肯奉行。』 當時，那位比丘聽了世尊的教誨后，在安靜的地方，克制自己，認真思考，為什麼族姓子要剃除鬚髮，穿上三法衣，修行無上的清凈行為，想要達到他所期望的境界；生死已經結束，清凈的行為已經建立，該做的已經做完，不再受輪迴，如實地知道這些。當時，那位比丘就成了阿羅漢。 結界、聖賢所居之處，兩種力量和十種憶念，親近國家、沒有掛礙，十種論述、觀想、禪觀。 一時，佛陀在舍衛國的祇樹給孤獨園。 當時，世尊告訴眾比丘：『有十種憶念，廣泛地分別修行，可以完全斷除欲愛、色愛、無色愛、驕慢、無明。哪十種呢？就是憶念佛、憶念法、憶念比丘僧、憶念戒、憶念佈施、憶念天、憶念止觀、憶念安般、憶念身體、憶念死亡。這就是，比丘們！有眾生修行這十種憶念，就能完全斷除欲愛、色愛、無色愛，一切無明、驕慢，都全部消除。所以，比丘們！應當這樣學習。』 《增壹阿含經》卷第四十三 善惡品第四十七 當時，世尊告訴眾比丘：『如果有眾生奉行十種法，就會生到天上；又修行十種法，就會生到惡道；又修行十種法，就能進入涅槃的境界。』 『如何修行十種法，會生到惡道中呢？就是有人殺生、偷盜、邪淫、妄語、綺語、惡口、兩舌挑撥是非、嫉妒、嗔恚、產生邪見，這就是十種法。如果有眾生，修行這十種法，就會進入惡道中。』 『如何修行十種法，能夠生到天上呢？就是有人不殺生、不偷盜、不邪淫、不妄語、不綺語、不惡口、不兩舌挑撥是非、不嫉妒、不嗔恚、不產生邪見。如果有人修行這十種法，就會生到天上。』 『如何修行十種法，能夠到達涅槃呢？就是十種憶念：憶念佛、憶念法、憶念比丘僧、憶念天、憶念戒、憶念佈施、憶念休息、憶念安般、憶念身體、憶念死亡。這就是修行十種法，能夠到達涅槃。比丘們應當知道，那些生到天上和惡道的，應當想著捨棄；那些十種法能夠到達涅槃的，應當好好地修行奉行。所以，比丘們！應當這樣學習。』 當時，世尊告訴眾比丘：『由於十種惡的根本，外在的事物會衰敗耗損，更何況內在的法！哪十種呢？就是殺生、偷盜、邪淫、妄語、綺語、惡口、兩舌挑撥是非、嫉妒、嗔恚、心懷邪見。』
English version: Therefore, bhikkhus! You should contemplate the thought of abandoning greed and contemplate the thought of impurity. Now, bhikkhus! You should recall the ten contemplations practiced by the Buddha Kasyapa in the past, and now you should contemplate these ten contemplations again, and the defiled mind will be liberated. At that time, that bhikkhu wept with sorrow, tears could not stop, and immediately prostrated himself before the Buddha, saying to the World-Honored One: 'World-Honored One! I have been foolish and confused for a long time. Only when the Tathagata personally spoke of these ten contemplations did I want to abandon (afflictions). Now I repent, and I will never commit them again! I only hope that the Tathagata will accept my serious offenses and forgive my mistakes.' The Buddha told the bhikkhu: 'I allow you to correct your mistakes, do not commit them again, and the Tathagata told you about the ten contemplations, but you were unwilling to practice them.' At that time, after hearing the Buddha's teachings, that bhikkhu, in a quiet place, restrained himself and seriously contemplated why a son of a good family would shave his head and beard, put on the three robes, and practice the supreme pure conduct, wanting to reach the state he desired; that birth and death had ended, pure conduct had been established, what needed to be done had been done, and he would no longer be reborn, truly knowing these things. At that time, that bhikkhu became an Arhat. Establishing boundaries, where the sages reside, two powers and ten recollections, being close to the country, without hindrance, ten discourses, contemplation, meditation. At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. At that time, the World-Honored One told the bhikkhus: 'There are ten recollections, which, when practiced extensively and separately, can completely cut off desire-love, form-love, formless-love, arrogance, and ignorance. What are the ten? They are the recollection of the Buddha, the recollection of the Dharma, the recollection of the Sangha, the recollection of precepts, the recollection of giving, the recollection of the devas, the recollection of cessation and contemplation, the recollection of mindfulness of breathing, the recollection of the body, and the recollection of death. This is it, bhikkhus! If beings practice these ten recollections, they can completely cut off desire-love, form-love, formless-love, all ignorance, and arrogance, all of which will be eliminated. Therefore, bhikkhus! You should learn in this way.' Ekottara Agama Sutra, Volume 43 Chapter 47 on Good and Evil At that time, the World-Honored One told the bhikkhus: 'If there are beings who practice ten dharmas, they will be born in heaven; if they practice ten dharmas, they will be born in evil realms; if they practice ten dharmas, they can enter the realm of Nirvana.' 'How does one practice ten dharmas that lead to birth in evil realms? It is when someone kills, steals, engages in sexual misconduct, lies, engages in frivolous speech, speaks harshly, uses divisive speech to sow discord, is jealous, is angry, and holds wrong views. These are the ten dharmas. If beings practice these ten dharmas, they will enter evil realms.' 'How does one practice ten dharmas that lead to birth in heaven? It is when someone does not kill, does not steal, does not engage in sexual misconduct, does not lie, does not engage in frivolous speech, does not speak harshly, does not use divisive speech to sow discord, is not jealous, is not angry, and does not hold wrong views. If someone practices these ten dharmas, they will be born in heaven.' 'How does one practice ten dharmas that lead to Nirvana? They are the ten recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of the devas, recollection of precepts, recollection of giving, recollection of rest, recollection of mindfulness of breathing, recollection of the body, and recollection of death. This is the practice of ten dharmas that leads to Nirvana. Bhikkhus should know that those who are born in heaven and evil realms should think of abandoning them; those ten dharmas that lead to Nirvana should be well practiced and followed. Therefore, bhikkhus! You should learn in this way.' At that time, the World-Honored One told the bhikkhus: 'Because of the root of the ten evils, external things will decay and be depleted, how much more so internal dharmas! What are the ten? They are killing, stealing, sexual misconduct, lying, frivolous speech, harsh speech, divisive speech to sow discord, jealousy, anger, and holding wrong views.'
。由殺生報故，眾生壽命極短；由不與取故，眾生生便貧賤；由淫泆報故，眾生門不貞良；由妄語故，眾生口氣丑弊，致不鮮潔：由綺語故，致土地不平整；由兩舌報故，土地生荊棘；由惡口報故，語有若干種；由嫉妒故，以致谷不豐熟；由恚害報故，多諸穢惡之物；由邪見報故，自然生八大地獄。因此十惡報故，使諸外物衰秏，何況內物。是謂，比丘！當念舍離十惡之法，修行十善法。如是，比丘！當作是學。」
爾時，波斯匿王往至世尊所，頭面禮足，在一面坐。爾時，波斯匿王往白世尊言：「如來審有是語：『施我獲福多，餘者獲福少；施我弟子，勿施餘人。』設有人作是語者，豈非毀如來法乎？」
佛告王曰：「我無此語：『獨應施我，勿施餘人。』大王！當知，我恒有此語：『若比丘缽中遺余擲著水中，軟蟲食之猶得其福，何況施人而不獲福乎？』但，大王！我有是語：『施持戒人，其福益多，勝於犯戒之人。』」
爾時，波斯匿王前白佛言：「唯然，世尊！施持戒人，其福倍多於犯戒之人者上。」
王復白佛言：「尼揵子來語我言：『沙門瞿曇知于幻術，能迴轉世人。』世尊！此語為審乎？為非耶？」
佛告王曰：「如是，大王！如向來言：『我有幻法，能迴轉世人。』」
王白佛言：「何者名為迴轉幻法？」
佛告王曰：「其殺生者其罪難量，其不殺者受福無量；其不與取者獲罪無量，其不盜者獲福無量；夫淫泆者受罪無量，其不淫者受福無量；其邪見者受罪無量，其正見者獲福無量。我所解幻法者，正謂此耳。」
是時，波斯匿王白世尊言：「若當世間人民、魔、若魔天、有形之類，深解此幻術者則獲大幸。自今已后，不復聽外道異學入我國界，聽四部之眾恒在我宮，常當供養，隨其所須。」
佛告大王：「勿作是語。所以然者，施畜生之類，猶獲其福；及施犯戒之人，亦獲其福；施持戒之人，福亦難量；施外仙道之人，獲一億之福；施須陀洹、斯陀含、阿那含、阿羅漢、辟支佛及佛，其福不可量。是故，大王！當興發意，供給當來過去諸佛、聲聞弟子。如是，大王！當作是學
現代漢語譯本：由於殺生的報應，眾生的壽命極其短暫；由於偷盜的報應，眾生出生便貧窮卑賤；由於淫亂的報應，眾生的家門不貞潔善良；由於妄語的報應，眾生的口氣醜陋污穢，不乾淨；由於花言巧語的報應，導致土地不平整；由於兩舌的報應，土地上生長荊棘；由於惡語的報應，言語有各種各樣的缺陷；由於嫉妒的報應，導致穀物不豐收；由於嗔恨傷害的報應，產生許多污穢噁心的東西；由於邪見的報應，自然產生八大地獄。因為這十種惡行的報應，使得外在的事物衰敗耗損，更何況內在的事物呢。所以，比丘們！應當想著捨棄這十種惡法，修行十種善法。比丘們！應當這樣學習。 現代漢語譯本：當時，波斯匿王來到世尊那裡，頭面頂禮佛足，在一旁坐下。波斯匿王對世尊說：『如來確實說過這樣的話嗎？「佈施給我獲得的福報多，佈施給其他人獲得的福報少；佈施給我的弟子，不要佈施給其他人。」如果有人這樣說，難道不是譭謗如來的教法嗎？』 現代漢語譯本：佛告訴國王說：『我沒有說過這樣的話：「只應該佈施給我，不要佈施給其他人。」大王！你應該知道，我一直都這樣說：「如果比丘缽中剩下的食物扔到水裡，軟蟲吃了都能得到福報，更何況佈施給人而得不到福報呢？」但是，大王！我確實說過這樣的話：「佈施給持戒的人，他的福報會比佈施給犯戒的人多得多。」』 現代漢語譯本：當時，波斯匿王對佛說：『是的，世尊！佈施給持戒的人，他的福報確實比佈施給犯戒的人多得多。』 現代漢語譯本：國王又對佛說：『尼犍子來告訴我：「沙門瞿曇懂得幻術，能夠迷惑世人。」世尊！這話是真的嗎？還是假的呢？』 現代漢語譯本：佛告訴國王說：『是的，大王！就像他們說的那樣：「我擁有幻術，能夠迷惑世人。」』 現代漢語譯本：國王對佛說：『什麼叫做迷惑世人的幻術呢？』 現代漢語譯本：佛告訴國王說：『殺生的人罪過難以估量，不殺生的人得到的福報是無限的；偷盜的人罪過難以估量，不偷盜的人得到的福報是無限的；淫亂的人罪過難以估量，不淫亂的人得到的福報是無限的；持有邪見的人罪過難以估量，持有正見的人得到的福報是無限的。我所說的幻術，正是指這些。』 現代漢語譯本：這時，波斯匿王對世尊說：『如果世間的人民、魔、魔天、有形之類，能夠深刻理解這種幻術，那真是太幸運了。從今以後，我不再允許外道異學進入我的國家，允許四部弟子常住我的宮殿，經常供養他們，滿足他們的需求。』 現代漢語譯本：佛告訴國王說：『不要這樣說。因為，佈施給畜生，尚且能獲得福報；佈施給犯戒的人，也能獲得福報；佈施給持戒的人，福報更是難以估量；佈施給外道仙人，能獲得一億的福報；佈施給須陀洹、斯陀含、阿那含、阿羅漢、辟支佛以及佛，他們的福報是不可估量的。所以，大王！應當發心，供養未來和過去諸佛、聲聞弟子。大王！應當這樣學習。』
English version: Due to the retribution of killing, beings have extremely short lifespans; due to the retribution of not giving, beings are born poor and lowly; due to the retribution of sexual misconduct, the families of beings are not chaste and virtuous; due to the retribution of false speech, the breath of beings is ugly and foul, not clean; due to the retribution of embellished speech, the land is uneven; due to the retribution of divisive speech, thorns grow on the land; due to the retribution of harsh speech, there are various kinds of defects in speech; due to the retribution of jealousy, crops do not ripen well; due to the retribution of anger and harm, many filthy and disgusting things arise; due to the retribution of wrong views, the eight great hells naturally arise. Because of the retribution of these ten evils, external things decay and diminish, let alone internal things. Therefore, monks! You should think of abandoning these ten evil dharmas and cultivating the ten good dharmas. Monks! You should learn in this way. English version: At that time, King Pasenadi went to where the World Honored One was, bowed his head to the ground at the Buddha's feet, and sat down to one side. King Pasenadi said to the World Honored One: 'Did the Tathagata really say such words? "Giving to me brings much merit, giving to others brings little merit; give to my disciples, do not give to others." If someone says this, wouldn't it be slandering the Tathagata's teachings?' English version: The Buddha told the king: 'I have not said such words: "You should only give to me, do not give to others." Great King! You should know that I have always said this: "If a monk throws the leftover food in his bowl into the water, even soft worms eating it will gain merit, how much more so if you give to people and not gain merit?" But, Great King! I have said this: "Giving to those who uphold the precepts, their merit is much greater than giving to those who break the precepts."' English version: At that time, King Pasenadi said to the Buddha: 'Yes, World Honored One! Giving to those who uphold the precepts, their merit is indeed much greater than giving to those who break the precepts.' English version: The king again said to the Buddha: 'The Niganthas came and told me: "The Shramana Gautama understands illusionary arts and can delude the people of the world." World Honored One! Is this true? Or is it false?' English version: The Buddha told the king: 'Yes, Great King! Just as they said: "I possess illusionary arts and can delude the people of the world."' English version: The king said to the Buddha: 'What is called the illusionary art of deluding the people of the world?' English version: The Buddha told the king: 'The sins of those who kill are immeasurable, the merit of those who do not kill is immeasurable; the sins of those who steal are immeasurable, the merit of those who do not steal is immeasurable; the sins of those who engage in sexual misconduct are immeasurable, the merit of those who do not engage in sexual misconduct is immeasurable; the sins of those who hold wrong views are immeasurable, the merit of those who hold right views is immeasurable. The illusionary art that I speak of refers precisely to these things.' English version: At this time, King Pasenadi said to the World Honored One: 'If the people of the world, demons, demon gods, and those with form, could deeply understand this illusionary art, that would be very fortunate. From now on, I will no longer allow externalist heretics to enter my kingdom, and I will allow the fourfold assembly to reside in my palace, constantly making offerings to them and fulfilling their needs.' English version: The Buddha told the king: 'Do not say such things. Because, giving to animals still brings merit; giving to those who break the precepts also brings merit; giving to those who uphold the precepts, the merit is even more immeasurable; giving to externalist ascetics, one gains a hundred million merits; giving to Srotapannas, Sakrdagamins, Anagamins, Arhats, Pratyekabuddhas, and Buddhas, their merit is immeasurable. Therefore, Great King! You should generate the intention to make offerings to the Buddhas and Shravaka disciples of the future and the past. Great King! You should learn in this way.'
。」
爾時，眾多比丘食后皆集普會講堂，咸共論說此義，所謂論者，衣裳、服飾、飲食之論，鄰國、賊寇、戰鬥之論，飲酒、淫泆、五樂之論，歌舞、戲笑、妓樂之論。如此非要，不可稱計。
爾時，世尊以天耳聽聞諸比丘各作是論，即往至普會講堂所，問諸比丘：「汝等集此欲何所論說？」
是時，諸比丘白世尊言：「我等集此共論此不要事。」
是時，佛告諸比丘曰：「止！止！比丘！勿作此論。所以然者，此論非義，亦無善法之趣，不由此論得修梵行，不得滅盡涅槃之處，不得沙門平等之道。此皆俗論，非正趣之論。汝等已離俗修道，不應思惟敗行之論。汝等設欲論者，當論十事功德之論。云何為十？若精勤比丘，少欲、知足、有勇猛心、多聞能與人說法、無畏無恐、戒律具足、三昧成就、智慧成就、解脫成就、解脫見慧成就。汝等設欲論者，當論此十事。所以然者，潤及一切，多所饒益，得修梵行，得至滅盡無為之處，涅槃之要也。汝今族姓子已出家學道，應當思惟此十事。此論者，正法之論，去離惡趣。如是，比丘！當作是學。」
爾時，眾多比丘皆集普會講堂，各生此論：「今舍衛城穀米勇貴，乞求難果。世尊又說：『依于飲食，人身得存，四大依倚心所念法，法依善趣之本。』我等今日便當差次立人乞求。使乞求之人得見好妙色，得極妙更樂，得衣裳、飲食、床臥具、病瘦醫藥，不亦善耶？」
爾時，世尊清凈無瑕穢以天耳遙聞諸比丘各生此論。爾時，世尊即往至普會講堂所，在眾中坐，告諸比丘：「汝等集此為何論義？」
比丘對曰：「我等所論：『今舍衛城乞求難得，欲共差次一人次第乞食，隨時得見好色妙服，及衣被、飲食、床臥具、病瘦醫藥。』我等所論正論此耳。」
佛告比丘：「若乞求比丘四事供養：衣被、飲食、床臥具、病瘦醫藥，複用見色、聲、香、味、細滑法乎？我恒教敕，乞食求有二事：可親、不可親。設得衣被、飲食、床臥具、病瘦醫藥，增益惡法，無有善法，此不可親。若得乞求衣被、飲食、床臥具、病瘦醫藥，增益善法，不增惡法，此便可親。汝等比丘，於此法中，欲作何等之論？汝等所論者，非正法論，當舍此法，更莫思惟，不由此得至休息滅盡涅槃之處
現代漢語譯本 當時，眾多比丘在飯後都聚集在普會講堂，一起討論這些事情，他們所討論的內容包括衣裳、服飾、飲食，鄰國、盜賊、戰爭，飲酒、淫亂、五種享樂，歌舞、嬉笑、妓樂等等。這些都是不重要的，數都數不清。 這時，世尊用天耳聽到了比丘們各自的討論，就來到普會講堂，問比丘們：『你們聚集在這裡想討論什麼？』 當時，比丘們對世尊說：『我們聚集在這裡討論這些不重要的事情。』 這時，佛陀告訴比丘們：『停止！停止！比丘們！不要討論這些。因為這些討論沒有意義，也沒有導向善法的方向，不能通過這些討論來修行梵行，不能達到滅盡涅槃的境界，也不能達到沙門平等的道路。這些都是世俗的討論，不是正道的討論。你們已經離開世俗修行，不應該思考那些敗壞行為的討論。如果你們想討論，應該討論十種功德的討論。哪十種呢？就是精勤的比丘，少欲、知足、有勇猛心、多聞能為他人說法、無畏無懼、戒律具足、三昧成就、智慧成就、解脫成就、解脫知見成就。如果你們想討論，就應該討論這十種。因為這些討論能滋潤一切，帶來很多利益，能夠修行梵行，能夠達到滅盡無為的境界，是涅槃的關鍵。你們這些善男子已經出家修行，應該思考這十種。這些討論是正法的討論，能夠遠離惡道。比丘們，應該這樣學習。』 當時，眾多比丘都聚集在普會講堂，各自產生這樣的想法：『現在舍衛城的穀米價格昂貴，乞討很難得到食物。世尊又說：『依靠飲食，人的身體才能生存，四大依靠心所念的法，法依靠善趣的根本。』我們今天應該輪流安排人去乞討。讓乞討的人能夠看到美好的事物，得到極大的快樂，得到衣裳、飲食、床鋪、醫藥，這不是很好嗎？』 這時，世尊用清凈無瑕的天耳遠遠地聽到了比丘們各自的討論。這時，世尊就來到普會講堂，在眾人中坐下，告訴比丘們：『你們聚集在這裡討論什麼？』 比丘們回答說：『我們討論的是：『現在舍衛城乞討很難得到食物，我們想輪流安排一個人依次乞食，隨時能夠看到美好的事物和衣服，以及衣被、飲食、床鋪、醫藥。』我們討論的正是這些。』 佛陀告訴比丘們：『如果乞討的比丘得到四種供養：衣被、飲食、床鋪、醫藥，難道還要用來看色、聲、香、味、細滑的法嗎？我一直教導你們，乞食有兩種：可親近和不可親近。如果得到衣被、飲食、床鋪、醫藥，卻增長了惡法，沒有善法，這是不可親近的。如果得到乞討的衣被、飲食、床鋪、醫藥，增長了善法，不增長惡法，這是可以親近的。你們比丘，對於這個法，想討論什麼呢？你們所討論的，不是正法的討論，應該捨棄這些，不要再思考，不能通過這些達到休息滅盡涅槃的境界。』
English version At that time, many monks, after their meal, all gathered at the Universal Assembly Hall, and together they discussed various matters. These discussions included topics such as clothing, attire, and food; neighboring countries, bandits, and battles; drinking, debauchery, and the five pleasures; singing, dancing, joking, and music. These were all trivial and countless. Then, the World Honored One, using his divine ear, heard the monks' various discussions. He then went to the Universal Assembly Hall and asked the monks, 'What are you gathered here to discuss?' At that time, the monks replied to the World Honored One, 'We are gathered here to discuss these unimportant matters.' Then, the Buddha told the monks, 'Stop! Stop! Monks! Do not engage in such discussions. The reason is that these discussions are meaningless, they do not lead to good dharma, they do not lead to the practice of pure conduct, they do not lead to the extinction of Nirvana, nor do they lead to the path of equality for ascetics. These are all worldly discussions, not discussions of the right path. You have already left the world to cultivate the path, you should not contemplate discussions that lead to corrupt behavior. If you wish to discuss, you should discuss the ten merits. What are the ten? They are: a diligent monk, having few desires, being content, having a courageous heart, being learned and able to teach others the Dharma, being fearless and without dread, being complete in precepts, having achieved samadhi, having achieved wisdom, having achieved liberation, and having achieved the wisdom of liberation. If you wish to discuss, you should discuss these ten matters. The reason is that these discussions nourish all, bring much benefit, lead to the practice of pure conduct, lead to the extinction of non-action, and are the key to Nirvana. You, sons of good families, have already left home to cultivate the path, you should contemplate these ten matters. These discussions are discussions of the right Dharma, and they lead away from evil paths. Thus, monks, you should learn in this way.' At that time, many monks all gathered at the Universal Assembly Hall, each having this thought: 'Now, the price of rice in Shravasti is very high, and it is difficult to beg for food. The World Honored One also said: 'Relying on food, the human body can survive, the four elements rely on the mind's thoughts, and the Dharma relies on the root of good realms.' Today, we should take turns to send people to beg for food. So that the person begging can see beautiful things, receive great joy, and obtain clothing, food, bedding, and medicine for illness, wouldn't that be good?' At that time, the World Honored One, with his pure and flawless divine ear, heard the monks' various discussions from afar. Then, the World Honored One went to the Universal Assembly Hall, sat among the assembly, and told the monks, 'What are you gathered here to discuss?' The monks replied, 'What we are discussing is: 'Now it is difficult to beg for food in Shravasti, we want to take turns to send one person to beg for food in order, so that we can see beautiful things and clothes, as well as clothing, food, bedding, and medicine for illness.' That is what we are discussing.' The Buddha told the monks, 'If a begging monk receives four offerings: clothing, food, bedding, and medicine for illness, does he still need to see forms, sounds, smells, tastes, and tactile sensations? I have always taught you that there are two kinds of begging: that which is proper and that which is improper. If one receives clothing, food, bedding, and medicine for illness, but increases evil dharmas and has no good dharmas, this is improper. If one receives begged clothing, food, bedding, and medicine for illness, and increases good dharmas without increasing evil dharmas, this is proper. You monks, regarding this Dharma, what do you wish to discuss? What you are discussing is not a discussion of the right Dharma, you should abandon these thoughts and not think about them again, as they do not lead to the state of rest, extinction, and Nirvana.'
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「設欲論者，當論此十法。云何為十？若精勤比丘，少欲、知足、有勇猛心、多聞能與人說法、無畏無恐、戒律具足、三昧成就、智慧成就、解脫成就、解脫見慧成就。汝等設欲論者，當論此十事。所以然者，潤及一切，多所饒益，得修梵行，得至滅盡之處、無為涅槃界。此論者沙門之義，當念思惟，勿去離心。如是，比丘！當作是學。」
爾時，眾多比丘各集普會講堂，作是異論：「今舍衛城乞食難得，非比丘所安之處，我等可立一人次第乞食。此乞比丘，能辦衣被、飲食、床臥具、病瘦醫藥，無所乏短。」
爾時，眾中有一比丘，白諸人曰：「我等不堪任在此乞求，各共詣摩竭國於彼乞求，又且穀米豐賤，飲食極饒。」
更復有比丘說曰：「我等不宜在彼國乞食。所以然者，阿阇世王在彼治化，主行非法，又殺父王，與提婆達兜為友。以此因緣故，不宜在彼乞求。」
復有比丘說曰：「今此拘留沙國土，人民熾盛，饒財多寶，宜在彼土乞求。」
復有比丘作是說：「我等不宜在彼土乞食。所以然者，惡生王于彼土治化，極為兇弊，無有慈仁，人民粗暴，好喜斗訟。以此因緣，故不應在彼乞食。」
復有比丘說曰：「我等宜在拘深婆羅㮈城，優填王所治之處，篤信佛法，意不移動，我等宜在彼土乞食，所愿無違。」
爾時，世尊以天耳聞諸比丘各生此論，即嚴整衣服，至諸比丘所，在中央坐，問諸比丘曰：「汝等集此欲何等論，為說何事？」
是時，比丘白佛言：「我等集此各興此論：『今舍衛城穀米勇貴，乞求叵得，各當共詣摩竭國界，于彼乞求，又彼國土饒財多寶，所索易得。』其中或有比丘說曰：『我等不宜彼國乞食。所以然者，阿阇世王在彼治化，主行非法，又殺父王，與提婆達兜為友。以此因緣，故不宜在彼乞求。』其中復有比丘說曰：『今拘留沙國，人民熾盛，饒財多寶，宜在彼國乞食。』復有比丘作是說：『我等不宜在彼乞食。所以然者，惡生王于彼治化，為人兇惡，無有慈仁，好喜斗訟。以此因緣，故不宜在彼乞食。』復有比丘說曰：『我等宜在拘深婆羅㮈城，優填王所治之處，篤信佛法，意不移動，宜在彼乞食，所愿無違。』在此所論，正謂此耳
現代漢語譯本：如果想要討論，應當討論這十種法。哪十種呢？如果精勤的比丘，少欲、知足、有勇猛心、多聞能為他人說法、無畏無懼、戒律具足、三昧成就、智慧成就、解脫成就、解脫知見成就。你們如果想要討論，應當討論這十件事。之所以這樣，是因為這些能滋潤一切，多有饒益，能修習梵行，能到達滅盡之處、無為涅槃的境界。這是討論者的沙門之義，應當唸唸思惟，不要離心。比丘們！應當這樣學習。 當時，眾多比丘聚集在講堂，各自發表不同的意見：『現在舍衛城乞食很難，不是比丘安身的地方，我們應該選一個人輪流乞食。這個乞食的比丘，能夠辦到衣服、飲食、床鋪臥具、生病時的醫藥，不會缺少什麼。』 當時，眾中有一位比丘，對大家說：『我們不適合在這裡乞食，不如一起去摩竭國乞食，那裡穀米便宜，食物充足。』 又有比丘說：『我們不應該去那個國家乞食。因為阿阇世王在那裡統治，他行事不合法，還殺了他的父王，與提婆達多為友。因為這個原因，不應該去那裡乞食。』 又有比丘說：『現在拘留沙國，人民興盛，財富眾多，應該去那個國家乞食。』 又有比丘說：『我們不應該去那個國家乞食。因為惡生王在那裡統治，他非常兇殘暴虐，沒有慈悲心，人民粗野，喜歡爭鬥。因為這個原因，不應該去那裡乞食。』 又有比丘說：『我們應該去拘深婆羅㮈城，優填王統治的地方，他篤信佛法，意志堅定，我們應該去那裡乞食，一定能如願。』 當時，世尊用天耳聽到比丘們各自的議論，就整理好衣服，來到比丘們所在的地方，在中央坐下，問比丘們：『你們聚集在這裡想要討論什麼，說了些什麼？』 這時，比丘們對佛說：『我們聚集在這裡，各自發表了這樣的議論：『現在舍衛城穀米昂貴，乞食困難，我們應該一起去摩竭國，在那裡乞食，那個國家財富眾多，容易得到所需。』其中有比丘說：『我們不應該去那個國家乞食。因為阿阇世王在那裡統治，他行事不合法，還殺了他的父王，與提婆達多為友。因為這個原因，不應該去那裡乞食。』其中又有比丘說：『現在拘留沙國，人民興盛，財富眾多，應該去那個國家乞食。』又有比丘說：『我們不應該去那裡乞食。因為惡生王在那裡統治，他為人兇惡，沒有慈悲心，喜歡爭鬥。因為這個原因，不應該去那裡乞食。』又有比丘說：『我們應該去拘深婆羅㮈城，優填王統治的地方，他篤信佛法，意志堅定，應該去那裡乞食，一定能如願。』我們所討論的，正是這些。』
English version: 'If one wishes to discuss, one should discuss these ten dharmas. What are the ten? If a diligent bhikkhu is of few desires, content, has a courageous mind, is learned and able to teach others the Dharma, is fearless and without dread, is complete in precepts, has attained samadhi, has attained wisdom, has attained liberation, and has attained the wisdom of the vision of liberation. If you wish to discuss, you should discuss these ten things. The reason for this is that they nourish all, are greatly beneficial, enable the practice of the holy life, and lead to the place of extinction, the unconditioned realm of Nirvana. This is the meaning of a shramana who discusses; you should keep it in mind and contemplate it, and not let your mind stray. Thus, bhikkhus! You should train yourselves.' At that time, many bhikkhus gathered in the assembly hall, each expressing different opinions: 'Now, it is difficult to beg for alms in Shravasti, it is not a place where bhikkhus can settle. We should appoint one person to beg for alms in turn. This bhikkhu who begs for alms will be able to provide clothing, food, bedding, and medicine for the sick, and will not lack anything.' At that time, one bhikkhu among the assembly said to everyone: 'We are not suitable to beg for alms here. Let us all go to Magadha to beg for alms. Moreover, grain is cheap and food is plentiful there.' Another bhikkhu said: 'We should not beg for alms in that country. The reason is that King Ajatashatru rules there, he acts unlawfully, he also killed his father, and is friends with Devadatta. Because of this reason, we should not beg for alms there.' Another bhikkhu said: 'Now, the country of Kuru is prosperous, with many people and much wealth, we should beg for alms in that country.' Another bhikkhu said: 'We should not beg for alms in that country. The reason is that King Evil-born rules there, he is extremely cruel and tyrannical, without compassion, and the people are rough and like to fight. Because of this reason, we should not beg for alms there.' Another bhikkhu said: 'We should go to the city of Kaushambi, where King Udayana rules. He has strong faith in the Buddha's teachings and is unwavering. We should beg for alms there, and our wishes will be fulfilled.' At that time, the World Honored One, with his divine ear, heard the bhikkhus' various discussions. He then arranged his robes, went to where the bhikkhus were, sat in the center, and asked the bhikkhus: 'What are you gathered here to discuss, what have you been saying?' At this time, the bhikkhus said to the Buddha: 'We have gathered here and each expressed these opinions: 'Now, grain is expensive in Shravasti, and it is difficult to beg for alms. We should all go to Magadha to beg for alms, as that country is wealthy and it is easy to obtain what is needed.' Among them, some bhikkhus said: 'We should not beg for alms in that country. The reason is that King Ajatashatru rules there, he acts unlawfully, he also killed his father, and is friends with Devadatta. Because of this reason, we should not beg for alms there.' Among them, other bhikkhus said: 'Now, the country of Kuru is prosperous, with many people and much wealth, we should beg for alms in that country.' Other bhikkhus said: 'We should not beg for alms there. The reason is that King Evil-born rules there, he is cruel and tyrannical, without compassion, and likes to fight. Because of this reason, we should not beg for alms there.' Other bhikkhus said: 'We should go to the city of Kaushambi, where King Udayana rules. He has strong faith in the Buddha's teachings and is unwavering. We should beg for alms there, and our wishes will be fulfilled.' This is what we have been discussing.'
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爾時，佛告諸比丘：「汝等莫稱譏王治國家界，亦莫論王有勝劣。」
「夫人作善惡， 行本有所因， 彼彼獲其報， 終不有毀敗。 夫人作善惡， 行本有所因， 為善受善報， 惡受惡果報。
「是故，比丘！勿興斯意論國事緣，不由此論得至滅盡涅槃之處，亦不得沙門正行之法。設欲作是論，非是正業。汝等應當學十事論。云何為十？若精勤比丘，少欲、知足、有勇猛心、多聞能與人說法、無畏無恐、戒律具足、三昧成就、智慧成就、解脫成就、解脫見慧成就，汝設欲論者，當論此十事。所以然者，普潤一切，得修梵行，得至滅盡涅槃之處。汝等已出家學道，離於世俗，當勤思惟，勿去離心。如是，比丘！當作是學。」
爾時，眾多比丘集普會講堂各興此論：「今波斯匿王主行非法，犯聖律教，讖比丘尼得阿羅漢道，十二年中閉在宮內，與共交通。又不事佛、法、比丘僧，無篤信之心向阿羅漢，則無信心於佛、法、聖眾，我等宜應遠離，勿止此土。所以然者，王行非法時，王大臣亦行非法，大臣以行非法，左右吏佐亦行非法；吏佐已行非法，諸庶人類亦行非法。我今宜在遠國乞求，不止此邦。又可觀彼風俗之化，已見風俗之化，則見殊異之處。」
爾時，世尊以天耳聽聞諸比丘各興此論，即往至諸比丘所，在中央坐。爾時，佛告諸比丘：「汝等集此為何論說？」
眾多比丘白世尊言：「我等在此論波斯匿王，主行非法，犯聖律教，十二年中閉讖比丘尼，在深宮內，接待以色。又得道之人行過三界，然王亦不事佛、法及眾僧，無篤信之心向阿羅漢；已無此心，則無此心於三尊。我等宜遠遊，不須住此。所以然者，王行非法時，臣佐、人民亦復行惡，又觀世間風化之法。」
爾時，世尊告曰：「汝等勿論國界之事，當自克己，思惟內省，挍計分別。言此論者不合至理，亦復不令人得修梵行，滅盡無為涅槃之處，當自修己，熾然法行，自歸最尊。若比丘能自修己，興隆法樂者，此人之類便為我躬自所生
現代漢語譯本 那時，佛陀告訴眾比丘：『你們不要議論國王治理國家的好壞，也不要評論國王的優劣。』 『人們作善或作惡，其行為都有其根本原因，他們會各自獲得相應的報應，最終不會有任何的毀壞。人們作善或作惡，其行為都有其根本原因，行善會得到善報，作惡會得到惡報。』 『因此，比丘們！不要產生議論國家事務的想法，因為這種議論不能使人達到滅盡涅槃的境界，也不能使人獲得沙門的正道。如果想要進行這樣的議論，那不是正當的修行。你們應當學習討論十件事。哪十件呢？如果精勤的比丘，少欲知足、有勇猛心、博學多聞能為他人說法、無畏無懼、戒律具足、三昧成就、智慧成就、解脫成就、解脫知見成就，你們如果想要討論，就應當討論這十件事。這樣做的原因是，這能普遍利益一切眾生，使人能夠修行梵行，達到滅盡涅槃的境界。你們已經出家學道，離開了世俗，應當勤加思考，不要讓心散亂。比丘們！應當這樣學習。』 那時，許多比丘聚集在普會講堂，各自議論說：『現在波斯匿王主張施行非法，違犯聖律教規，他讓讖比丘尼證得阿羅漢道，卻將她囚禁在宮內十二年，與她發生性關係。而且他不敬奉佛、法、比丘僧，對阿羅漢沒有虔誠的信仰，因此對佛、法、聖眾也沒有信心，我們應該遠離這裡，不要留在這個地方。原因是，當國王施行非法時，國王的大臣也施行非法，大臣施行非法，左右的官吏也施行非法；官吏施行非法，百姓也施行非法。我們現在應該到遙遠的國家去乞食，不要留在這個地方。還可以觀察那裡的風俗教化，看到風俗教化，就能看到不同的地方。』 那時，世尊用天耳聽到了比丘們各自的議論，就來到比丘們所在的地方，坐在中央。那時，佛陀告訴比丘們：『你們聚集在這裡議論什麼？』 眾多比丘告訴世尊說：『我們在這裡議論波斯匿王，他主張施行非法，違犯聖律教規，將讖比丘尼囚禁在深宮內十二年，以美色接待她。而且得道之人已經超越了三界，然而國王也不敬奉佛、法和僧眾，對阿羅漢沒有虔誠的信仰；既然沒有這種信仰，那麼對三寶也就沒有信仰。我們應該遠遊，不必留在這裡。原因是，當國王施行非法時，臣佐、人民也跟著作惡，而且可以觀察世間的風俗教化。』 那時，世尊說：『你們不要議論國家的事情，應當自我約束，反省內心，仔細思考分辨。這種議論不符合真理，也不能使人修行梵行，達到滅盡無為的涅槃境界，應當自我修行，熾盛地修行佛法，歸依最尊貴的佛。如果比丘能夠自我修行，興盛佛法的喜樂，這樣的人就是我親自所生的。』
English version At that time, the Buddha said to the monks: 'You should not criticize the king's governance of the country, nor should you discuss whether the king is superior or inferior.' 'People do good or evil, their actions have their root causes, and they will each receive their corresponding retribution, and ultimately there will be no destruction. People do good or evil, their actions have their root causes, doing good will receive good rewards, and doing evil will receive evil consequences.' 'Therefore, monks! Do not entertain the idea of discussing national affairs, because such discussions cannot lead one to the state of extinction of Nirvana, nor can they lead one to the true path of a Shramana. If you want to engage in such discussions, that is not proper practice. You should learn to discuss ten things. What are the ten? If a diligent monk is content with little desire, has a courageous heart, is learned and able to preach to others, is fearless, is complete in precepts, has achieved Samadhi, has achieved wisdom, has achieved liberation, and has achieved the wisdom of liberation, if you want to discuss, you should discuss these ten things. The reason for this is that it can universally benefit all beings, enable people to practice Brahmacharya, and reach the state of extinction of Nirvana. You have already left home to learn the Way, and have left the secular world, you should diligently contemplate, and not let your minds wander. Monks! You should learn in this way.' At that time, many monks gathered in the Universal Assembly Hall, each discussing: 'Now King Pasenadi is advocating illegal practices, violating the sacred precepts, he allowed the nun Channa to attain the path of Arhat, but imprisoned her in the palace for twelve years, and had sexual relations with her. Moreover, he does not respect the Buddha, the Dharma, and the Sangha, he has no sincere faith in the Arhats, and therefore has no faith in the Buddha, the Dharma, and the Holy Assembly, we should leave this place and not stay here. The reason is that when the king practices illegal acts, the king's ministers also practice illegal acts, when the ministers practice illegal acts, the officials on the left and right also practice illegal acts; when the officials practice illegal acts, the common people also practice illegal acts. We should now go to distant countries to beg for food, and not stay in this place. We can also observe the customs and teachings there, and when we see the customs and teachings, we can see the differences.' At that time, the World Honored One heard the monks' discussions with his divine ear, and went to the place where the monks were, and sat in the center. At that time, the Buddha said to the monks: 'What are you discussing here?' Many monks told the World Honored One: 'We are here discussing King Pasenadi, who is advocating illegal practices, violating the sacred precepts, imprisoning the nun Channa in the deep palace for twelve years, and receiving her with beauty. Moreover, those who have attained the path have already transcended the three realms, but the king does not respect the Buddha, the Dharma, and the Sangha, and has no sincere faith in the Arhats; since he has no such faith, then he has no faith in the Three Jewels. We should travel far away and not stay here. The reason is that when the king practices illegal acts, the ministers, officials, and people also follow suit, and we can also observe the customs and teachings of the world.' At that time, the World Honored One said: 'You should not discuss the affairs of the country, you should restrain yourselves, reflect on your inner selves, and carefully contemplate and discern. Such discussions do not conform to the truth, nor can they lead one to practice Brahmacharya, and reach the state of extinction of Nirvana, you should cultivate yourselves, vigorously practice the Dharma, and take refuge in the most honored Buddha. If a monk can cultivate himself, and flourish in the joy of the Dharma, such a person is born from my own body.'
。云何，比丘！能自熾然，興隆法樂，無有虛妄，自歸最尊？於是，比丘！內自觀身，身意止，自攝其心，除去亂想，無有憂愁；外自觀身，身意止，自攝其心，除去亂想，無有愁憂；有復內外觀身，身意止；內觀痛，外觀痛，內外觀痛；內觀心，外觀心，內外觀心；內觀法，外觀法，內外觀法，法意止，自攝其心，除去亂想，無有愁憂。如是，比丘！能自熾然其行，興隆法樂，自歸最尊。諸有將來、現在比丘，能自熾然不失行本，便為我之所生。
「是故，比丘！若欲有所論，當論於十事。云何為十？所謂精勤比丘，少欲、知足、有勇猛心、多聞能與人說法、無畏無恐、戒律具足、三昧成就、智慧成就、解脫成就、解脫見慧成就。汝等設欲論者，當論此十事。所以然者，潤及一切，多所饒益，得修梵行，至滅盡之處、無為涅槃界。此論者沙門之義，當念思惟，勿去離心。如是，比丘！當作是學。」
爾時，舍衛國城中有一長者，與羅云作坐禪屋。爾時，羅云隨其日數，止彼屋中，后便人間游化。時，彼長者竊生此心：「我當往覲尊者羅云。」爾時，長者見羅雲房中，寂寞不見人住，見已，語諸比丘曰：「尊者羅云今為所在？」
比丘報曰：「羅云在人間游化。」
長者報曰：「唯愿諸賢差次人在吾房中住。世尊亦說：『造立園果，及作橋舡，近道作圊廁，持用惠施，長夜獲其福，戒法成就，死必生天上。』以是之故，我與羅云作屋耳。今羅云不樂我房，唯愿諸賢差次人住我房中。」
諸比丘對曰：「如長者教。」爾時，諸比丘即差次一比丘住房中。
是時，尊者羅云便作是念：「我離世尊積久，今可往問訊。」是時，尊者羅云即往至世尊所，頭面禮足，在一面坐。須臾之間，即從座起，還詣房中，見有異比丘在屋中住。見已，語彼比丘曰：「誰持我房與卿使住？」
比丘報曰：「眾僧差次令我住此房中。」
是時，羅云還至世尊所，因此緣本，具白世尊：「不審如來，眾僧差次我房，使道人在此止住耶？」
佛告羅云：「汝往至長者家，語長者曰：『我所行法無有身、口、意行有過乎？又非身三、口四、意三過乎？長者先持房施我，后復持與聖眾
現代漢語譯本：比丘們，如何才能做到自我精進，興盛佛法之樂，真實不虛，以自身為最尊貴的皈依處呢？比丘們，當內心觀察自身時，身心平靜，收攝心念，去除雜亂思緒，沒有憂愁；當向外觀察自身時，身心平靜，收攝心念，去除雜亂思緒，沒有憂愁；或者同時向內向外觀察自身，身心平靜；向內觀察感受，向外觀察感受，同時向內向外觀察感受；向內觀察心念，向外觀察心念，同時向內向外觀察心念；向內觀察法，向外觀察法，同時向內向外觀察法，法念止息，收攝心念，去除雜亂思緒，沒有憂愁。如此，比丘們，才能做到自我精進，興盛佛法之樂，以自身為最尊貴的皈依處。所有未來和現在的比丘，能夠自我精進而不失修行根本，就是我所生的弟子。 因此，比丘們，如果想要討論，應當討論十件事。哪十件呢？就是精進的比丘，少欲知足，有勇猛心，博學多聞能為人說法，無畏無懼，戒律具足，三昧成就，智慧成就，解脫成就，解脫知見成就。你們如果想要討論，應當討論這十件事。之所以這樣，是因為這些能滋潤一切，多有饒益，能修習清凈的梵行，到達滅盡之處，無為的涅槃境界。這些討論是沙門的本分，應當牢記並思考，不要偏離正道。比丘們，應當這樣學習。」 當時，舍衛國城中有一位長者，為羅云建造了一間禪房。羅云在禪房中住了幾天後，便到人間游化去了。這時，長者暗自想：『我應該去拜見尊者羅云。』長者來到羅云的禪房，看到空無一人，便問其他比丘：『尊者羅云現在在哪裡？』 比丘們回答說：『羅云到人間游化去了。』 長者說：『我希望各位賢者能輪流住在我的禪房裡。世尊也說過：『建造園林果樹，修造橋樑船隻，在道路旁建造廁所，用這些來佈施，長夜都能獲得福報，戒法成就，死後必定昇天。』正因如此，我才為羅云建造禪房。現在羅云不住我的禪房，我希望各位賢者能輪流住在我的禪房裡。』 比丘們回答說：『遵照長者的教誨。』於是，比丘們便安排一位比丘住在禪房裡。 這時，尊者羅云心想：『我離開世尊已經很久了，現在應該去問候他。』於是，尊者羅云來到世尊那裡，頂禮佛足，在一旁坐下。過了一會兒，他起身回到禪房，看到有其他比丘住在裡面。他問那個比丘：『是誰把我的禪房給你住的？』 比丘回答說：『是僧團輪流安排我住在這裡的。』 這時，羅云回到世尊那裡，把事情的來龍去脈都告訴了世尊：『我不知道，如來，僧團輪流安排我的禪房，讓其他道人住在這裡，這樣可以嗎？』 佛陀告訴羅云：『你到長者家，問長者說：『我所修行的法，在身、口、意方面，有沒有過失？有沒有犯身三、口四、意三的過失？長者先是把禪房佈施給我，後來又佈施給僧團。』
English version: How, monks, can one be self-reliant, cultivate the joy of the Dharma, be genuine, and take refuge in oneself as the most honored? Monks, when observing the body internally, the mind is stilled, the heart is collected, chaotic thoughts are removed, and there is no sorrow; when observing the body externally, the mind is stilled, the heart is collected, chaotic thoughts are removed, and there is no sorrow; or when observing the body both internally and externally, the mind is stilled; observing feelings internally, observing feelings externally, observing feelings both internally and externally; observing the mind internally, observing the mind externally, observing the mind both internally and externally; observing the Dharma internally, observing the Dharma externally, observing the Dharma both internally and externally, the Dharma is stilled, the heart is collected, chaotic thoughts are removed, and there is no sorrow. Thus, monks, one can be self-reliant in one's practice, cultivate the joy of the Dharma, and take refuge in oneself as the most honored. All future and present monks who can be self-reliant without losing the root of their practice are born of me. Therefore, monks, if you wish to discuss something, you should discuss ten things. What are the ten? They are: a diligent monk, one who is content with little, one who has a courageous heart, one who is learned and able to teach the Dharma, one who is fearless, one who is complete in precepts, one who has attained samadhi, one who has attained wisdom, one who has attained liberation, and one who has attained the wisdom of liberation. If you wish to discuss, you should discuss these ten things. The reason for this is that these things nourish all, are greatly beneficial, enable the practice of pure conduct, and lead to the place of cessation, the unconditioned realm of Nirvana. These discussions are the duty of a shramana; you should remember and contemplate them, and not stray from the path. Monks, you should learn in this way. At that time, in the city of Shravasti, there was an elder who built a meditation hut for Rahula. Rahula stayed in the hut for a few days and then went to wander among the people. Then, the elder secretly thought, 'I should go and visit Venerable Rahula.' The elder came to Rahula's hut and saw that it was empty, so he asked the other monks, 'Where is Venerable Rahula now?' The monks replied, 'Rahula has gone to wander among the people.' The elder said, 'I wish that you venerable ones would take turns staying in my hut. The World Honored One also said, 'Building gardens and fruit trees, constructing bridges and boats, building toilets near the road, and using these for giving, one will receive blessings for a long night, and with the precepts fulfilled, one will surely be reborn in heaven.' It is for this reason that I built the hut for Rahula. Now that Rahula does not stay in my hut, I wish that you venerable ones would take turns staying in my hut.' The monks replied, 'As the elder instructs.' Then, the monks arranged for a monk to stay in the hut. At that time, Venerable Rahula thought, 'It has been a long time since I left the World Honored One; now I should go and inquire after him.' Then, Venerable Rahula went to the World Honored One, bowed at his feet, and sat to one side. After a while, he got up and returned to his hut, where he saw another monk staying. He asked that monk, 'Who gave you my hut to stay in?' The monk replied, 'The Sangha arranged for me to stay here in turn.' Then, Rahula returned to the World Honored One and told him the whole story: 'I do not know, Tathagata, if it is proper for the Sangha to arrange for my hut to be used by other practitioners in turn?' The Buddha told Rahula, 'Go to the elder's house and ask the elder, 'In the Dharma that I practice, are there any faults in my actions of body, speech, and mind? Have I committed any faults of the three actions of body, the four actions of speech, or the three actions of mind? The elder first gave the hut to me, and then gave it to the Sangha.'
。』」
是時，羅云受佛教已，即往長者家，語長者曰：「我非有身三、口四、意三過乎？」
長者報曰：「我亦不見羅云身、口、意過也。」
羅云語長者曰：「何故奪我房舍持與聖眾？」
長者報曰：「我見房空，是故持施聖眾。時我復作是念：『尊者羅云必不樂我房中。』故持惠施耳。」
是時，羅云聞長者語已，即還至世尊所，以此因緣，具白如來。是時，世尊即告阿難：「速打揵椎，諸有比丘在祇洹精舍者，盡集普會講堂。」時，阿難即受佛教，召諸比丘在普會講堂。
爾時，世尊告諸比丘：「我今當說惠施清凈，汝等善思念之。」爾時，諸比丘從佛受教。
世尊告曰：「彼云何名為惠施清凈？於是，比丘！若有人以物惠施，后復還奪更與餘人，此名為施不均整，非平等施。若復有人奪彼人物，持施聖眾；若復有人還奪聖眾，持用與人，此非為平等之施，亦非清凈之施。轉輪聖王自於境界猶得自在，比丘於己衣缽亦得自在。若復彼人口不見許，而取他人物與人者，此非平等之施。我今告諸比丘，施主見與，受主不見與者，此非平等之施。若復彼比丘會遇命終，當持此一房在眾中結羯磨，傳告唱令：『某甲比丘命終，今持此房在眾分處，欲安處何人？隨聖眾教。諸賢！任使某甲比丘住者，各共忍之。』若不聽者，今便說再三，亦當作是說之。若眾僧一人不聽而與者，則非平等之施，則為雜濁之物。今還與羅雲房，清凈受之。」
時，尊者大均頭在靜寂之處，興此念想：「諸前後中央之見，云何得知？」爾時，大均頭到時，著衣持缽，到世尊所，頭面禮足，在一面坐。爾時，均頭白世尊言：「今此諸見，前後相應。云何得滅此見，又使餘者不生？」
世尊告曰：「於是，均頭！此見所出與所滅之處，皆是無常、苦、空。均頭知之，當建此意。夫見之法六十二種，要當住十善之地，除去此見。云何為十？於是，均頭！他好殺生，我等應當不殺；他好盜，我不盜；他犯梵行，我行梵行；他妄語，我不行妄語；他行兩舌斗亂彼此、綺語、惡口、嫉妒、恚、邪見，我行正見。
「均頭當知，如從惡道得值正道，如從邪見得至正見，回邪就正，猶如有人自己沒溺，復欲渡人者，終無此理。己未滅度，欲使他人滅度者，此事不然
現代漢語譯本：當時，羅云已經接受了佛教，就前往長者家，對長者說：『我難道有身三、口四、意三的過失嗎？』 長者回答說：『我也沒看到羅云的身、口、意有什麼過失。』 羅云對長者說：『為什麼奪走我的房舍，把它給僧眾？』 長者回答說：『我見房子空著，所以把它施捨給僧眾。當時我又這樣想：『尊者羅云一定不喜歡我的房子。』所以才把它佈施了。』 當時，羅云聽了長者的話后，就回到世尊那裡，把這件事的因緣，詳細地告訴瞭如來。當時，世尊就告訴阿難：『快敲揵椎，所有在祇洹精舍的比丘，都到普會講堂集合。』當時，阿難接受了佛的教誨，召集了在普會講堂的比丘。 那時，世尊告訴眾比丘：『我現在要說佈施的清凈，你們要好好思考。』當時，眾比丘聽從了佛的教誨。 世尊說：『那什麼叫做佈施清凈呢？比丘們！如果有人把東西佈施出去，後來又奪回來給別人，這叫做佈施不均等，不是平等的佈施。如果有人奪取別人的東西，拿去佈施給僧眾；或者有人奪取僧眾的東西，拿去給別人，這不是平等的佈施，也不是清凈的佈施。轉輪聖王在自己的領土內尚且可以自由支配，比丘對於自己的衣缽也可以自由支配。如果有人沒有得到別人的允許，就拿別人的東西給別人，這不是平等的佈施。我現在告訴你們，比丘們，施主願意給，受主不願意接受，這不是平等的佈施。如果比丘遇到命終，應當把這間房子在僧眾中進行羯磨，傳告唱令：『某某比丘命終，現在把這間房子在僧眾中分配，想安排給誰？聽從僧眾的教導。各位賢者！如果同意讓某某比丘住，就各自忍可。』如果不聽從，現在就說第二遍、第三遍，也應當這樣說。如果僧眾中有一個人不同意而給了，那就不是平等的佈施，那就是雜濁的東西。現在把房子還給羅云，讓他清凈地接受。』 當時，尊者大均頭在安靜的地方，生起這樣的念頭：『前後中央的各種見解，要如何才能瞭解？』當時，大均頭到了時候，穿好衣服，拿著缽，來到世尊那裡，頭面禮足，在一旁坐下。當時，均頭對世尊說：『現在這些見解，前後相應。要如何才能滅除這些見解，又使其他的見解不生起？』 世尊說：『均頭！這些見解產生和滅亡的地方，都是無常、苦、空的。均頭知道這些，應當建立這樣的意念。見解的法有六十二種，一定要安住在十善的境界，才能去除這些見解。什麼是十善呢？均頭！別人喜歡殺生，我們應當不殺；別人喜歡偷盜，我們不偷盜；別人犯淫行，我們行梵行；別人說妄語，我們不說妄語；別人說兩舌挑撥離間、綺語、惡口、嫉妒、嗔恚、邪見，我們行正見。 『均頭應當知道，就像從惡道得到正道，就像從邪見到達正見，回邪就正，就像有人自己溺水，還想救別人，終究沒有這個道理。自己沒有解脫，想要使別人解脫，這是不可能的。』
English version: At that time, Rahula, having already accepted Buddhism, went to the elder's house and said to the elder, 'Do I have transgressions of body three, mouth four, and mind three?' The elder replied, 'I also do not see any transgressions of Rahula's body, mouth, or mind.' Rahula said to the elder, 'Why did you take away my dwelling and give it to the monastic community?' The elder replied, 'I saw the dwelling was empty, so I gave it to the monastic community. At that time, I also thought, 'Venerable Rahula must not like my dwelling.' Therefore, I gave it away.' At that time, Rahula, having heard the elder's words, returned to the World Honored One and, because of this cause, fully reported to the Tathagata. At that time, the World Honored One then told Ananda, 'Quickly strike the gavel, and all the monks who are in the Jeta Grove Monastery should gather in the assembly hall.' At that time, Ananda received the Buddha's teaching and summoned the monks to the assembly hall. Then, the World Honored One told the monks, 'I will now speak about the purity of giving, you should contemplate it well.' At that time, the monks received the Buddha's teaching. The World Honored One said, 'What is called the purity of giving? Monks! If someone gives something away and then takes it back to give to someone else, this is called unequal giving, not equal giving. If someone takes another person's things and gives them to the monastic community; or if someone takes the monastic community's things and gives them to someone else, this is not equal giving, nor is it pure giving. A Wheel-Turning Sage King is free to do as he pleases within his own territory, and a monk is also free to do as he pleases with his own robes and bowl. If someone takes another person's things and gives them to someone else without their permission, this is not equal giving. I now tell you, monks, if the giver is willing to give, but the receiver is not willing to receive, this is not equal giving. If a monk encounters death, this dwelling should be decided in the assembly through a karma procedure, announcing: 'So-and-so monk has passed away, now this dwelling is to be distributed among the assembly, who should be assigned to it? Follow the teachings of the monastic community. Venerable ones! If you agree to let so-and-so monk live there, each of you should consent.' If they do not agree, then say it a second and third time, and it should be said in this way. If one person in the monastic community does not agree and it is given, then it is not equal giving, it is impure. Now return the dwelling to Rahula, let him receive it purely.' At that time, the Venerable Mahakaundinya, in a quiet place, arose this thought: 'How can one understand the views of the past, present, and future?' At that time, Mahakaundinya, when the time came, put on his robes, took his bowl, went to the World Honored One, bowed his head to his feet, and sat on one side. At that time, Kaundinya said to the World Honored One, 'Now these views are interconnected. How can these views be extinguished, and how can other views not arise?' The World Honored One said, 'Kaundinya! The place where these views arise and cease is all impermanent, suffering, and empty. Kaundinya, knowing this, you should establish this intention. The teachings of views are sixty-two kinds, one must abide in the ten good grounds to remove these views. What are the ten? Kaundinya! Others like to kill, we should not kill; others like to steal, we do not steal; others commit unchaste acts, we practice pure conduct; others speak falsely, we do not speak falsely; others engage in divisive speech, harsh speech, idle chatter, jealousy, anger, and wrong views, we practice right views.' 'Kaundinya should know, just as one obtains the right path from the evil path, just as one reaches the right view from the wrong view, turning from wrong to right, it is like someone who is drowning himself and wants to save others, there is no such reason. If one has not liberated oneself, wanting to liberate others, this is not possible.'
。如有人自不沒溺，便能渡人，可有此理。今亦如是，自般涅槃，復使他人取滅度者，可有此理。是故，均頭當念，離殺，不殺滅度；離盜，不盜滅度；離淫，不淫滅度；離妄語，不妄語滅度；離綺語，不綺語滅度；離粗言，不粗言滅度；離斗亂彼此，不鬥亂彼此滅度；離嫉妒，不嫉妒滅度；離恚，不恚滅度；離邪見，得正見滅度。
「均頭當知，若凡夫之人便生此念：『為有我耶？為無我耶？有我無我耶？世有常耶？世無常耶？世有邊耶？世無邊耶？命是身耶？為命異身異耶？如來死耶？如來不死耶？為有死耶？為無死耶？為誰造此世？』生諸邪見：『為是梵天造此世？為是地主施設此世？又梵天此眾生，地主造此世間；眾生本無今有，已有便滅。』凡夫之人無聞、無見，便生此念。」
「自然有梵天， 此是梵志語， 此見不真正， 如彼之所見。 我主生蓮華， 梵天于中出， 地主生梵天， 自生不相應。 地主剎利種， 梵志之父母， 云何剎利子， 梵志還相生？ 尋其所生處， 諸天之所說， 此是嘆譽言， 還自著羈難。 梵天生人民， 地主造世間， 或言餘者造， 此語誰者審？ 恚欲之所惑， 三事共合集， 心不得自在， 自稱我世勝。 天神造世間， 亦非梵天生， 設復梵天造， 此非虛妄耶？ 尋跡遂復多， 審諦方言虛， 其行各各異， 此行不審實。
「均頭當知，眾生之類所見不同，其念各異。此諸見者皆是無常，其有懷抱此見，則是無常變易之法。若他人殺生，我等當離殺生；設他盜者，當遠離之，不習其行，專其心意，不使錯亂，思惟挍計，邪見所興，乃至十惡之法皆當去離，不習其行。若他瞋恚，我等學于忍辱，他人懷嫉妒，我當舍離；他興憍慢，我念舍離；若他自稱、毀餘人，我等不自稱、不毀他人；他不少欲，我等當學少欲；他人犯戒，我修其戒；他人有懈怠，我當精進；他人不行三昧，我行三昧。當作是學。他人愚惑，我行智慧。其能觀察分別其法者，邪見消滅，餘者不生。」
是時，均頭受如來教已，在閑靜之處，思惟挍計，所以族姓子，出家學道，著三法衣，修無上梵行：生死已盡，梵行已立，所造已辦，更不復受有，如實知之。是時，均頭便成阿羅漢
如果有人自己不曾溺水，卻能救人，這可能嗎？現在也是這樣，自己已經般涅槃，卻又使他人也進入滅度，這可能嗎？因此，均頭你應當記住，要遠離殺生，不殺生才能達到滅度；遠離偷盜，不偷盜才能達到滅度；遠離淫慾，不淫慾才能達到滅度；遠離妄語，不妄語才能達到滅度；遠離綺語，不綺語才能達到滅度；遠離粗言，不粗言才能達到滅度；遠離爭鬥，不爭鬥才能達到滅度；遠離嫉妒，不嫉妒才能達到滅度；遠離嗔恚，不嗔恚才能達到滅度；遠離邪見，獲得正見才能達到滅度。 『均頭你應當知道，如果凡夫俗子產生這樣的念頭：『有我嗎？沒有我嗎？既有我也沒有我嗎？世界是永恒的嗎？世界不是永恒的嗎？世界有邊際嗎？世界沒有邊際嗎？生命和身體是一回事嗎？還是生命和身體是不同的？如來會死嗎？如來不會死嗎？有死嗎？沒有死嗎？是誰創造了這個世界？』他們會產生各種邪見：『是梵天創造了這個世界嗎？是地主安排了這個世界嗎？梵天和地主創造了眾生，地主創造了世界；眾生本來沒有，現在有了，有了之後就會滅亡。』凡夫俗子沒有聽聞，沒有見識，就會產生這樣的念頭。』 『自然有梵天，這是婆羅門的說法，這種見解並不正確，就像他們所看到的那樣。我的主生出蓮花，梵天從中出現，地主生出梵天，自己產生是不合理的。地主是剎帝利種姓，是婆羅門的父母，為什麼剎帝利的兒子，反而生出婆羅門呢？追溯他們出生的地方，諸天所說的，這只是讚美之詞，反而給自己設定了障礙。梵天生出人民，地主創造了世界，或者說其他人創造了，這些話誰能確定呢？被嗔恚和慾望所迷惑，這三者結合在一起，心不能自在，卻自稱自己是世間最殊勝的。天神創造了世界，也不是梵天所生，即使是梵天創造的，這難道不是虛妄的嗎？追溯根源就會發現更多，仔細考察就會發現是虛假的，他們的行為各不相同，這些行為是不真實的。』 『均頭你應當知道，眾生的見解各不相同，他們的想法也各異。這些見解都是無常的，如果有人執著于這些見解，那就是無常變易的法則。如果別人殺生，我們應當遠離殺生；如果別人偷盜，我們應當遠離偷盜，不學習他們的行為，專心致志，不使心意錯亂，思考計算，邪見所產生的，乃至十惡之法都應當去除，不學習他們的行為。如果別人嗔恚，我們應當學習忍辱，如果別人懷有嫉妒，我們應當捨棄；如果別人驕傲自滿，我們應當捨棄；如果別人自誇而貶低他人，我們不自誇也不貶低他人；如果別人不知足，我們應當學習少欲；如果別人犯戒，我們應當修持戒律；如果別人懈怠，我們應當精進；如果別人不修禪定，我們應當修禪定。應當這樣學習。如果別人愚昧迷惑，我們應當修持智慧。那些能夠觀察分辨這些法的人，邪見就會消滅，其餘的邪見也不會產生。』 這時，均頭接受了如來的教誨后，在安靜的地方，思考計算，為什麼族姓子要出家學道，穿上三法衣，修持無上的梵行：生死已經結束，梵行已經建立，所作已經完成，不再受輪迴，如實地知道這一切。這時，均頭便成了阿羅漢。
If someone who has not drowned themselves can save others, is that possible? It's the same now, if one has already attained Nirvana, yet causes others to also attain extinction, is that possible? Therefore, Juntou, you should remember to abstain from killing, only by not killing can one attain extinction; abstain from stealing, only by not stealing can one attain extinction; abstain from sexual misconduct, only by not engaging in sexual misconduct can one attain extinction; abstain from false speech, only by not speaking falsely can one attain extinction; abstain from frivolous speech, only by not engaging in frivolous speech can one attain extinction; abstain from harsh speech, only by not speaking harshly can one attain extinction; abstain from fighting and discord, only by not fighting and causing discord can one attain extinction; abstain from jealousy, only by not being jealous can one attain extinction; abstain from anger, only by not being angry can one attain extinction; abstain from wrong views, only by attaining right views can one attain extinction. 'Juntou, you should know that if ordinary people have thoughts like these: 'Is there a self? Is there no self? Is there both a self and no self? Is the world eternal? Is the world not eternal? Is the world finite? Is the world infinite? Are life and body the same? Or are life and body different? Will the Tathagata die? Will the Tathagata not die? Is there death? Is there no death? Who created this world?' They will generate various wrong views: 'Did Brahma create this world? Did the landlord arrange this world? Brahma and the landlord created sentient beings, and the landlord created the world; sentient beings originally did not exist, now they exist, and after existing they will perish.' Ordinary people, without hearing or seeing, will generate such thoughts.' 'There is a natural Brahma, this is the saying of the Brahmins, this view is not correct, just as they see it. My lord gave birth to a lotus flower, and Brahma emerged from it, the landlord gave birth to Brahma, self-birth is not reasonable. The landlord is of the Kshatriya caste, the parents of the Brahmins, why would the son of a Kshatriya give birth to a Brahmin? Tracing their place of birth, what the gods say, these are just words of praise, and instead set up obstacles for themselves. Brahma gave birth to people, the landlord created the world, or others created it, who can be sure of these words? Bewildered by anger and desire, these three things are combined, the mind cannot be free, yet they claim to be the most superior in the world. The gods created the world, and it was not born from Brahma, even if Brahma created it, is this not false? Tracing the roots will reveal more, careful examination will reveal it to be false, their actions are different, these actions are not real.' 'Juntou, you should know that the views of sentient beings are different, and their thoughts are also different. These views are all impermanent, and if someone clings to these views, then that is the law of impermanence and change. If others kill, we should abstain from killing; if others steal, we should abstain from stealing, not learn their actions, focus our minds, not let our minds be confused, think and calculate, the wrong views that arise, and even the ten evil deeds should all be removed, not learning their actions. If others are angry, we should learn patience, if others harbor jealousy, we should abandon it; if others are arrogant, we should abandon it; if others praise themselves and belittle others, we should not praise ourselves or belittle others; if others are not content, we should learn contentment; if others break precepts, we should cultivate precepts; if others are lazy, we should be diligent; if others do not practice samadhi, we should practice samadhi. We should learn in this way. If others are ignorant and confused, we should cultivate wisdom. Those who can observe and distinguish these dharmas, wrong views will be eliminated, and other wrong views will not arise.' At this time, Juntou, having received the Tathagata's teachings, in a quiet place, pondered and calculated why a son of a good family would leave home to study the Way, wear the three robes, and cultivate the supreme Brahma conduct: birth and death have ended, Brahma conduct has been established, what needed to be done has been done, no longer subject to rebirth, knowing all this as it truly is. At this time, Juntou became an Arhat.
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爾時，世尊告諸比丘：「地獄眾生受其罪報，極至一劫，或有其中間夭者；受畜生罪報，極至一劫，其間有中夭者；受餓鬼報，極至一劫，其間有中夭者。比丘當知，郁單曰人壽千歲，無有中夭者。所以然者，彼土人民無所繫屬，設於彼命終，生善處天上，無有墮落者。弗于逮人民壽五百歲，亦有中夭者；瞿耶尼人民壽二百五十歲，亦有中夭者；閻浮提人民極壽百歲，亦有中夭者多。
「正使人壽命極至十十，人民之兆以壽十十，其行不同，性分各異。初十幼小，無所識知；第二十少多有知，猶不貫了；第三十欲意熾盛，貪著於色；第四十多諸伎術，所行無端；第五十解義明瞭，所習不忘；第六十慳著財物，意不決了；第七十懈怠喜眠，體性遲緩；第八十無有少壯之心，亦無榮飾；第九十多諸病痛，皮緩面皺；第十十諸根衰秏，骨節相連，多忘意錯。比丘知之，設人壽百歲，當經歷爾許之難。設人壽百歲，當經三百冬、夏春、秋，計其壽命，蓋不足言。若人壽百歲，當食三萬六千食，其間或有不食時：瞋不食，不與不食，病不食。計彼食與不食，及飲母乳，取要言之，三萬六千食。比丘！若人壽百歲其限歲數，飲食之法其狀如是。
「比丘當知，閻浮地人民，或壽極長與無量壽等。過去久遠不可計世，有王名療眾病，壽命極長，顏色端正，受樂無量。爾時，無疾病、老、死之患。時，有夫婦二人生一子，子便命終。是時，父母抱舉令坐，又持食與，然彼子不飲、不食，亦不起坐。何以故爾？以命終故。是時，彼父母便生此念：『我子今日何為瞋恚，不肯食飲，亦不言語？』所以然者，由彼人民不聞死亡音響之所致也。
「爾時，彼父母便復唸曰：『我子今已經七日不飲、不食，亦復不知何由默然？我今可以此因緣，往白療病大王使知。』是時，父母往至王所，以此因緣，具白大王。是時，大王便作是念：『今日已聞死亡音響。』王告之曰：『汝等可持此小兒到吾所。』爾時，父母即抱小兒至國王所。王見已，告父母曰：『此兒已命終。』時，父母白王言：『云何名為命終？』王告曰：『此兒更不行起、言對、談說、飲食、戲樂，身體正直，無所復為，故名為命終
現代漢語譯本： 那時，世尊告訴眾比丘：『地獄眾生承受罪報，最長可達一劫，其中也有中途夭折的；承受畜生罪報，最長可達一劫，其中也有中途夭折的；承受餓鬼報，最長可達一劫，其中也有中途夭折的。比丘們應當知道，郁單越的人壽命千歲，沒有中途夭折的。之所以這樣，是因為那裡的人民沒有牽掛，如果在那兒去世，就會轉生到善處天上，不會墮落。弗于逮的人民壽命五百歲，也有中途夭折的；瞿耶尼的人民壽命二百五十歲，也有中途夭折的；閻浮提的人民壽命最長一百歲，也有很多中途夭折的。』 『即使人的壽命最長達到一百歲，人們的狀況也因年齡而異，性格也各不相同。十歲時年幼無知；二十歲時稍有知識，但還不通達；三十歲時慾望強烈，貪戀美色；四十歲時掌握多種技能，但行為沒有準則；五十歲時理解事理，所學不忘；六十歲時吝嗇錢財，猶豫不決；七十歲時懈怠嗜睡，身體遲緩；八十歲時沒有年輕時的活力，也不注重打扮；九十歲時多病痛，面板鬆弛，面容皺紋；一百歲時各種器官衰退，骨節相連，經常健忘。比丘們要知道，即使人活到一百歲，也要經歷這麼多苦難。如果人活到一百歲，要經歷三百個冬、夏、春、秋，計算他的壽命，實在不值得一提。如果人活到一百歲，要吃三萬六千頓飯，其中有時不吃飯：生氣不吃，沒有給不吃，生病不吃。計算他吃與不吃，以及喝母乳，總而言之，要吃三萬六千頓飯。比丘們！如果人活到一百歲，他的壽命和飲食狀況就是這樣。』 『比丘們應當知道，閻浮提的人民，有時壽命很長，與無量壽相等。過去很久遠不可計量的年代，有一位國王名叫療眾病，壽命極長，容貌端正，享受無量的快樂。那時，沒有疾病、衰老、死亡的憂患。當時，有一對夫婦生了一個兒子，兒子很快就死了。這時，父母抱著他讓他坐著，又拿食物給他，但是那個孩子不喝、不吃，也不起身坐著。為什麼會這樣呢？因為他已經死了。這時，父母就產生這樣的想法：『我的孩子今天為什麼生氣，不肯吃喝，也不說話？』之所以這樣，是因為那裡的人民沒有聽過死亡的聲音。 『這時，那對父母又想：『我的孩子已經七天不喝、不吃，也不知道為什麼沉默不語？我現在可以把這個情況告訴療病大王。』這時，父母來到國王那裡，把這個情況詳細地告訴了大王。這時，大王就想：『今天已經聽到了死亡的聲音。』國王告訴他們說：『你們可以把這個小孩帶到我這裡來。』這時，父母就抱著小孩來到國王那裡。國王看到后，告訴父母說：『這個孩子已經死了。』這時，父母問國王說：『什麼叫做死了？』國王告訴他們說：『這個孩子不再行走、站立、說話、交談、飲食、玩樂，身體僵直，什麼都不能做了，所以叫做死了。』
English version: At that time, the World Honored One told the monks: 'Beings in hell endure the retribution of their sins for up to a kalpa, and some die prematurely in between; beings enduring the retribution of animal existence do so for up to a kalpa, and some die prematurely in between; beings enduring the retribution of hungry ghosts do so for up to a kalpa, and some die prematurely in between. Monks, you should know that the people of Uttarakuru live for a thousand years and do not die prematurely. The reason for this is that the people there have no attachments, and if they die there, they are reborn in a good place in the heavens and do not fall. The people of Purvavideha live for five hundred years and also die prematurely; the people of Aparagodaniya live for two hundred and fifty years and also die prematurely; the people of Jambudvipa live for a maximum of one hundred years and many die prematurely.' 'Even if a person's lifespan reaches a hundred years, people's conditions vary with age, and their personalities are different. At ten years old, they are young and ignorant; at twenty, they have some knowledge, but are not yet proficient; at thirty, their desires are strong and they are attached to beauty; at forty, they have many skills, but their actions have no principles; at fifty, they understand the meaning of things and do not forget what they have learned; at sixty, they are stingy with money and indecisive; at seventy, they are lazy and sleepy, and their bodies are slow; at eighty, they have no youthful vigor and do not care about adornment; at ninety, they have many illnesses, their skin is loose, and their faces are wrinkled; at one hundred, all their organs are failing, their joints are connected, and they are often forgetful. Monks, you should know that even if a person lives to be a hundred years old, they will experience so many hardships. If a person lives to be a hundred years old, they will experience three hundred winters, summers, springs, and autumns. Calculating their lifespan, it is not worth mentioning. If a person lives to be a hundred years old, they will eat thirty-six thousand meals, and sometimes they will not eat: they will not eat when angry, they will not eat when not given food, and they will not eat when sick. Calculating what they eat and do not eat, and including breast milk, in short, they will eat thirty-six thousand meals. Monks! If a person lives to be a hundred years old, their lifespan and eating habits are like this.' 'Monks, you should know that the people of Jambudvipa sometimes have very long lifespans, equal to immeasurable lifespans. In the distant past, in immeasurable ages, there was a king named Healing All Diseases, who had a very long lifespan, a handsome appearance, and enjoyed immeasurable happiness. At that time, there was no suffering from disease, old age, or death. At that time, a couple had a son, and the son died soon after. Then, the parents held him and made him sit, and gave him food, but the child did not drink, eat, or sit up. Why was this? Because he was dead. Then, the parents had this thought: 'Why is my child angry today, refusing to eat or drink, and not speaking?' The reason for this was that the people there had not heard the sound of death. 'Then, the parents thought again: 'My child has not drunk or eaten for seven days, and we do not know why he is silent? I can now tell King Healing All Diseases about this situation.' Then, the parents went to the king and told him about the situation in detail. Then, the king thought: 'Today, I have heard the sound of death.' The king told them: 'You can bring this child to me.' Then, the parents brought the child to the king. After seeing him, the king told the parents: 'This child is dead.' Then, the parents asked the king: 'What is called dead?' The king told them: 'This child no longer walks, stands, speaks, talks, eats, or plays. His body is stiff, and he can no longer do anything, so this is called dead.'
。』是時，夫婦復白王言：『如此之變，當經幾時？』王告之曰：『此兒不久身體爛壞，膀脹臭處，無所復任。』爾時，父母不信王語，復抱死兒，還至家中，未經幾時，身體盡壞，極為臭穢。是時，父母方信王語云：『此兒不久身體膀脹，盡當壞敗。』
「是時，夫婦復抱此膀脹小兒至國王所，而白王言：『唯然，大王！今持此兒奉貢大王。』時，父母亦不啼哭。所以然者，由不聞死亡之音故。是時，大王剝取其皮，而作大鼓，復敕作七重樓閣，持此鼓安處其上，即敕一人：『汝當知之，令守護此鼓，百歲一擊，無令失時。』受王教誡，百歲一擊。時，諸人民聞此鼓音，怪未曾有，語諸人曰：『何者音響，為是誰聲，乃徹於斯？』王告之曰：『此是死人皮之響。』眾生聞已，各興唸曰：『奇哉！乃聞此聲。』
「汝等比丘，爾時王者，豈異人乎？莫作是觀。所以然者，爾時王者，即我身是也。以此知之，昔日閻浮地壽命極長，如今閻浮地人民極為短命，滅者難限。所以然者，由殺害多故，致命極短，華色失乎！由此因緣，故致變怪。
「比丘當知，閻浮地五十歲，四天王中一日一夜。計彼日夜之數，三十日為一月，十二月為一歲，四天王壽命五百歲，或復有中夭者。計人中之壽十八億歲，還活地獄一日一夜。計彼一日一夜之數，三十日為一月，十二月為一歲，還活地獄極壽千歲，復有中夭者。計人中之壽三十六億歲，計人中百歲，三十三天一日一夜，計彼日月年歲之數，三十三天壽千歲，其間或有中夭者。計人中之壽三十六億歲，阿鼻地獄中一日一夜，復計彼日月之數，三十日為一月，十二月為一歲，計彼日夜之數壽二萬歲，計人中之壽，壽一拘利。如是，比丘！計此之壽轉轉增倍，除無想天。無想天壽八萬四千劫，除凈居天不來此世。是故，比丘！勿懷放逸，于現身上得盡有漏。如是，比丘！當作是學。」
經言「百歲當經三百冬夏秋」，謂冬夏秋各一百，故言三百；而不言春者，此順西域三時也。言三時者，寒熱雨三也。言冬即彼寒時，夏即彼熱時，秋即彼雨時。然彼三時各四月，計一年有十二月。今以冬夏秋擬彼三時，而月數少，蓋譯者不善方言也
現代漢語譯本：當時，那對夫婦又對國王說：『這樣的變化，大概要經過多久呢？』國王告訴他們說：『這個孩子不久身體就會腐爛，腫脹發臭，無法再用了。』當時，父母不相信國王的話，又抱著死去的孩子，回到家中，沒過多久，孩子的身體完全腐爛，非常臭穢。這時，父母才相信國王的話說：『這個孩子不久身體就會腫脹，完全腐敗。』 當時，夫婦又抱著這個腫脹的小孩到國王那裡，對國王說：『是的，大王！現在把這個孩子獻給大王。』當時，父母也沒有哭泣。之所以這樣，是因為他們沒有聽到過死亡的聲音。當時，大王剝下孩子的皮，做成大鼓，又命令建造七層樓閣，把這個鼓放在樓閣上，然後命令一個人：『你要知道，負責守護這個鼓，一百年敲一次，不要錯過時間。』那人接受國王的教誨，一百年敲一次。當時，人們聽到這個鼓聲，覺得非常奇怪，從未有過，就對其他人說：『這是什麼聲音，是誰發出的聲音，竟然能傳到這裡？』國王告訴他們說：『這是死人皮發出的聲音。』眾人聽了之後，各自產生念頭說：『真奇怪！竟然聽到這種聲音。』 你們這些比丘，當時的國王，難道是別人嗎？不要這樣認為。之所以這樣，是因為當時的國王，就是我自身。由此可知，過去閻浮提的壽命非常長，現在閻浮提的人民壽命非常短，死亡的人數難以計算。之所以這樣，是因為殺害太多，導致壽命極短，容顏也失去了光澤！因為這個原因，所以導致了這些怪異的變化。 比丘們應當知道，閻浮提的五十年，是四天王天的一天一夜。計算那裡的晝夜，三十天為一個月，十二個月為一年，四天王的壽命是五百歲，也有中途夭折的。計算人間的壽命是十八億歲，相當於還活地獄的一天一夜。計算那裡的晝夜，三十天為一個月，十二個月為一年，還活地獄的壽命最長是千年，也有中途夭折的。計算人間的壽命是三十六億歲，相當於人間一百年，是三十三天的一天一夜。計算那裡的日月年歲，三十三天的壽命是千年，其中也有中途夭折的。計算人間的壽命是三十六億歲，相當於阿鼻地獄的一天一夜，再計算那裡的日月，三十天為一個月，十二個月為一年，計算那裡的晝夜，壽命是兩萬歲，計算人間的壽命，壽命是一拘利。像這樣，比丘們！計算這些壽命是逐漸增加的，除了無想天。無想天的壽命是八萬四千劫，除了凈居天不來這個世界。所以，比丘們！不要放縱懈怠，要在現世的身體上斷盡有漏。像這樣，比丘們！應當這樣學習。 經文說『一百年要經過三百個冬夏秋』，是指冬天、夏天、秋天各一百，所以說三百；而不說春天，這是順應西域的三季。說三季，是指寒、熱、雨三季。說冬天就是那裡的寒冷時節，夏天就是那裡的炎熱時節，秋天就是那裡的雨季。然而那裡的三季各四個月，計算一年有十二個月。現在用冬夏秋來比擬那裡的三季，而月份數少，大概是翻譯的人不熟悉方言。
English version: At that time, the couple again said to the king, 'How long will this change take?' The king told them, 'This child's body will soon rot, swell, and stink, and be of no further use.' At that time, the parents did not believe the king's words, and again, holding the dead child, returned home. Before long, the child's body completely decayed and became extremely foul. Then, the parents believed the king's words, saying, 'This child's body will soon swell and completely decay.' At that time, the couple again carried this swollen child to the king and said to him, 'Yes, Great King! Now we offer this child to you.' At that time, the parents did not weep. The reason for this was that they had not heard the sound of death. At that time, the king peeled off the child's skin and made a large drum. He then ordered the construction of a seven-story pavilion and placed the drum on top of it. He then commanded a person, 'You must know to guard this drum, striking it once every hundred years, without missing the time.' The person accepted the king's instructions and struck it once every hundred years. At that time, the people, hearing the sound of the drum, found it very strange, never having heard such a thing before. They said to each other, 'What is this sound? Whose voice is it that reaches here?' The king told them, 'This is the sound of a dead person's skin.' Upon hearing this, the people each had the thought, 'How strange! To hear such a sound.' You monks, was the king of that time someone different? Do not think so. The reason for this is that the king of that time was myself. From this, it can be known that in the past, the lifespan in Jambudvipa was extremely long. Now, the lifespan of the people in Jambudvipa is extremely short, and the number of deaths is countless. The reason for this is that there is too much killing, which leads to extremely short lifespans, and the loss of the beauty of their appearance! Because of this cause, these strange changes have occurred. Monks, you should know that fifty years in Jambudvipa is one day and night in the Heaven of the Four Great Kings. Counting those days and nights, thirty days make a month, and twelve months make a year. The lifespan of the Four Great Kings is five hundred years, and some die prematurely. The lifespan of humans is calculated as 1.8 billion years, which is equivalent to one day and night in the Reviving Hell. Counting those days and nights, thirty days make a month, and twelve months make a year. The maximum lifespan in the Reviving Hell is one thousand years, and some die prematurely. The lifespan of humans is calculated as 3.6 billion years, which is equivalent to one day and night in the Heaven of the Thirty-Three, which is one hundred human years. Counting those days and nights, the lifespan of the Thirty-Three is one thousand years, and some die prematurely. The lifespan of humans is calculated as 3.6 billion years, which is equivalent to one day and night in the Avici Hell. Counting those days and nights, thirty days make a month, and twelve months make a year. The lifespan there is twenty thousand years. The lifespan of humans is calculated as one koti. Thus, monks! The calculation of these lifespans increases gradually, except for the Heaven of Non-Perception. The lifespan of the Heaven of Non-Perception is 84,000 kalpas, except for the Pure Abodes, which do not come to this world. Therefore, monks! Do not be lax and negligent, but strive to exhaust the outflows in this present body. Thus, monks! You should learn in this way. The scripture says, 'One hundred years will pass through three hundred winters, summers, and autumns,' which means one hundred each for winter, summer, and autumn, hence three hundred. The reason spring is not mentioned is that this follows the three seasons of the Western Regions. The three seasons refer to cold, heat, and rain. Winter refers to the cold season there, summer refers to the hot season there, and autumn refers to the rainy season there. However, each of those three seasons has four months, making twelve months in a year. Now, using winter, summer, and autumn to represent those three seasons, the number of months is less, probably because the translator was not familiar with the local language.
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增壹阿含經卷第四十四
十不善品第四十八
爾時，世尊告諸比丘：「其有眾生，修行殺生，廣佈殺生，種地獄罪，餓鬼、畜生行；若生人中，壽命極短。所以然者，由害他命。
「若有眾生盜他物者，種三惡道之罪；若生人中，恒遭貧匱，食不充口，衣不蓋形。皆由盜故，劫奪物者，即斷他命根。
「若有眾生，好喜貪泆，種三惡道；若生人中，門不貞良，竊盜淫泆。
「若有眾生妄語者，種地獄罪；若生人中，為人所輕，言不信受，為人所賤。所以然者，皆由前世妄語所致。
「若有眾生兩舌者，種三惡道之罪；設生人中，心恒不定，常懷愁憂。所以然者，由彼人兩頭傳虛言故。
「若有眾生粗言者，種三惡道之罪；若生人中，為人醜弊，常喜罵呼。所以然者，由彼人言不專正之所致也。
「若有眾生斗亂彼此，種三惡道之罪；設生人中，多諸怨憎，親親離散。所以然者，皆由前世斗亂之所致也。
「若有眾生嫉妒者，種三惡道；若生人中，乏諸衣裳。所以然者，由彼人起貪嫉故。
「若有眾生起害意，種三惡道；設生人中，恒多虛妄，不解至理，心亂不定。所以然者，皆由前世恚怒所致也，無有慈仁。
「若有眾生，行邪見者，種三惡道；若生人中，乃在邊地，不生中國，不睹三尊道法之義，或復聾盲瘖啞，身形不正，不解善法、惡法之趣。所以然者，皆由前世無信根故，亦不信沙門、婆羅門、父母、兄弟。
「比丘知之，由此十惡之報，致此殃釁。是故，比丘！當離十惡，修行正見。如是，比丘！當作是學。」
爾時，世尊十五日說戒時，將諸比丘，前後圍繞，往詣普會講堂。爾時，世尊默然觀察，諸聖眾寂寞不語。是時，阿難白佛言：「今日聖眾盡集講堂，唯然，世尊！當與諸比丘說禁戒。」爾時，世尊亦復默然不語。
是時，阿難須臾復白佛言：「今正是時，宜說禁戒，初夜欲盡。」爾時，世尊復默不語。
爾時，阿難須臾復白佛言：「中夜欲竟，眾僧勞頓，唯愿世尊以時說戒。」爾時，世尊復默然不語。
是時，阿難須臾復白佛言：「后夜欲盡，唯愿世尊以時說戒。」
佛告阿難：「眾中不凈者，故不說戒。今聽上座，使說禁戒。若僧上座不堪任說戒者，聽持律說禁戒
現代漢語譯本 那時，世尊告訴眾比丘：『如果眾生修行殺生，廣泛地進行殺生，就會種下地獄的罪業，以及餓鬼、畜生的果報；如果轉生為人，壽命也會極其短暫。之所以這樣，是因為他們傷害其他生命。』 『如果眾生偷盜他人的財物，就會種下三惡道的罪業；如果轉生為人，會經常遭受貧困，食物不足以果腹，衣服不足以蔽體。這都是因為偷盜的緣故，搶奪他人財物，就等於斷絕他人的生命根源。』 『如果眾生喜歡貪圖淫慾，就會種下三惡道的罪業；如果轉生為人，家門會不貞潔，會發生偷盜淫亂的事情。』 『如果眾生說妄語，就會種下地獄的罪業；如果轉生為人，會被人輕視，說的話不被人相信，被人看不起。之所以這樣，都是因為前世說妄語所導致的。』 『如果眾生挑撥離間，就會種下三惡道的罪業；如果轉生為人，內心會經常不定，常常懷有憂愁。之所以這樣，是因為他們兩頭傳播虛假言論。』 『如果眾生說粗俗的語言，就會種下三惡道的罪業；如果轉生為人，會相貌醜陋，經常喜歡罵人。之所以這樣，是因為他們說話不端正所導致的。』 『如果眾生挑起爭鬥，就會種下三惡道的罪業；如果轉生為人，會多有怨恨，親人離散。之所以這樣，都是因為前世挑起爭鬥所導致的。』 『如果眾生嫉妒，就會種下三惡道的罪業；如果轉生為人，會缺乏衣物。之所以這樣，是因為他們起了貪婪嫉妒的緣故。』 『如果眾生起害人之心，就會種下三惡道的罪業；如果轉生為人，會經常虛妄，不理解真理，內心混亂不定。之所以這樣，都是因為前世的嗔怒所導致的，沒有慈悲仁愛之心。』 『如果眾生奉行邪見，就會種下三惡道的罪業；如果轉生為人，會出生在邊遠地區，不能生在中原，不能見到佛、法、僧三寶的教義，或者會是聾啞盲人，身體不正，不理解善法、惡法的道理。之所以這樣，都是因為前世沒有信仰的根基，也不相信沙門、婆羅門、父母、兄弟。』 『比丘們應當知道，這十種惡行的果報，會導致這樣的災禍。所以，比丘們！應當遠離十惡，修行正見。就這樣，比丘們！應當這樣學習。』 那時，世尊在十五日說戒時，帶領眾比丘，前後圍繞，前往普會講堂。那時，世尊默然觀察，眾聖者寂靜不語。這時，阿難對佛說：『今天聖眾都聚集在講堂，世尊！應當為眾比丘說戒。』那時，世尊仍然默然不語。 這時，阿難過了一會兒又對佛說：『現在正是時候，應該說戒，初夜快要結束了。』那時，世尊仍然默不作聲。 這時，阿難過了一會兒又對佛說：『中夜快要結束了，眾僧都疲勞了，希望世尊及時說戒。』那時，世尊仍然默然不語。 這時，阿難過了一會兒又對佛說：『后夜快要結束了，希望世尊及時說戒。』 佛告訴阿難：『因為眾僧中有不清凈的人，所以不說戒。現在聽從上座，讓他們說戒。如果僧團的上座不能勝任說戒，就聽從持律的人說戒。』
English version At that time, the World Honored One told the bhikkhus: 'If sentient beings practice killing, extensively engage in killing, they will sow the seeds of hellish karma, as well as the retribution of hungry ghosts and animals; if they are reborn as humans, their lifespan will be extremely short. The reason for this is that they harm other lives.' 'If sentient beings steal the possessions of others, they will sow the seeds of the three evil realms; if they are reborn as humans, they will constantly suffer from poverty, with insufficient food to fill their stomachs and insufficient clothing to cover their bodies. This is all due to stealing; robbing others of their possessions is equivalent to cutting off their life source.' 'If sentient beings are fond of lustful desires, they will sow the seeds of the three evil realms; if they are reborn as humans, their families will be unchaste, and they will engage in theft and sexual misconduct.' 'If sentient beings speak falsely, they will sow the seeds of hellish karma; if they are reborn as humans, they will be looked down upon, their words will not be believed, and they will be despised. The reason for this is all due to the false speech they engaged in in their previous lives.' 'If sentient beings engage in divisive speech, they will sow the seeds of the three evil realms; if they are reborn as humans, their minds will be constantly unsettled, and they will often harbor sorrow. The reason for this is that they spread false rumors from both sides.' 'If sentient beings speak harshly, they will sow the seeds of the three evil realms; if they are reborn as humans, they will be ugly in appearance and often like to scold others. The reason for this is that their speech is not proper.' 'If sentient beings stir up conflict, they will sow the seeds of the three evil realms; if they are reborn as humans, they will have many enemies, and their loved ones will be scattered. The reason for this is all due to the conflicts they stirred up in their previous lives.' 'If sentient beings are jealous, they will sow the seeds of the three evil realms; if they are reborn as humans, they will lack clothing. The reason for this is that they have arisen from greed and jealousy.' 'If sentient beings harbor harmful intentions, they will sow the seeds of the three evil realms; if they are reborn as humans, they will often be deceitful, not understand the truth, and their minds will be confused and unsettled. The reason for this is all due to the anger they harbored in their previous lives, lacking compassion and kindness.' 'If sentient beings practice wrong views, they will sow the seeds of the three evil realms; if they are reborn as humans, they will be born in remote areas, unable to be born in the central regions, unable to see the teachings of the Three Jewels (Buddha, Dharma, Sangha), or they will be deaf, mute, or blind, with deformed bodies, not understanding the principles of good and evil. The reason for this is all due to the lack of faith in their previous lives, and they do not believe in shramanas, brahmins, parents, or siblings.' 'Bhikkhus should know that the retribution of these ten evil deeds leads to such calamities. Therefore, bhikkhus! You should abandon the ten evils and practice right view. Thus, bhikkhus! You should learn in this way.' At that time, when the World Honored One was about to recite the precepts on the fifteenth day, he led the bhikkhus, surrounded by them, to the Universal Assembly Hall. At that time, the World Honored One observed in silence, and the assembly of saints was silent. Then, Ananda said to the Buddha: 'Today, the assembly of saints has gathered in the hall, World Honored One! You should recite the precepts for the bhikkhus.' At that time, the World Honored One remained silent. Then, after a while, Ananda again said to the Buddha: 'Now is the right time, you should recite the precepts, the first watch of the night is about to end.' At that time, the World Honored One remained silent. Then, after a while, Ananda again said to the Buddha: 'The middle watch of the night is about to end, the Sangha is tired, I hope the World Honored One will recite the precepts in due time.' At that time, the World Honored One remained silent. Then, after a while, Ananda again said to the Buddha: 'The last watch of the night is about to end, I hope the World Honored One will recite the precepts in due time.' The Buddha told Ananda: 'Because there are impure people in the Sangha, I will not recite the precepts. Now, listen to the senior monks, let them recite the precepts. If the senior monks of the Sangha are not capable of reciting the precepts, then listen to those who uphold the Vinaya to recite the precepts.'
。若無持律者，其能誦戒通利者，當唱之使說戒。自今已后，如來更不說戒。眾中不凈，如來於中說戒，彼人頭破為七分，如彼酬羅果無異。」
是時，阿難悲泣交集，並作是說：「聖眾今日便為孤窮。如來正法去何速疾？不凈之人出何速疾？」
是時，大目乾連便作是念：「此眾中何等毀法之人，在此眾中，乃令如來不說禁戒？」是時，大目乾連入三昧定，遍觀聖眾心中瑕穢。爾時，目連見馬師、滿宿二比丘在眾會中，是時目連即從座起，至彼比丘所，而告之曰：「汝等速起，離此座中。如來見譏，由卿等故，如來不說禁戒。」
爾時，二比丘默然不語。是時，目連復再三告曰：「汝等速起，不須住此。」是時，彼比丘默然不對。是時，目連即前捉手將至門外，還取門閉，前白佛言：「不凈比丘已將在外，唯然世尊時說禁戒。」
佛告目連：「止！止！目連！如來更不與比丘說戒。如來所說言不有二，還詣座所。」
是時，目連復白佛言：「今此眾中已生瑕穢，我不堪任行維那法，唯愿世尊更差餘人。」爾時，世尊默然可之。是時，目連頭面禮世尊足，還就本座。
是時，阿難白世尊言：「毗婆尸如來出現世時，聖眾多少？為經幾時，乃生瑕穢？乃至迦葉弟子多少？云何說戒？」
佛告阿難：「九十一劫有佛出世，名毗婆尸如來、至真、等正覺，出現世間。爾時，三會聖眾，初一會時比丘有百千六萬八千聖眾；第二會時十六萬聖眾；第三會時十萬聖眾，皆是阿羅漢。彼佛壽八萬四千歲，百歲之中聖眾清凈，彼佛恒以一偈為禁戒：
「『忍辱為第一， 佛說無為最， 不以剃鬚發， 害他為沙門。』
「是時，彼佛以此一偈，百歲之中而為禁戒，已生瑕穢，便立禁戒。
「復於三十一劫中，有佛名試詰如來、至真、等正覺，出現於世。爾時，亦復三會聖眾，初一會時有十六萬聖眾；第二會時十四萬聖眾；第三會時十萬聖眾。彼佛爾時，八十年中清凈無瑕穢，亦說一偈：
「『若眼見非邪， 慧者護不著， 棄捐于眾惡， 在世為黠慧。』
「爾時，彼佛八十年中說此一偈，後有瑕穢，更立禁戒。爾時，試詰佛壽七萬歲
現代漢語譯本：如果沒有持戒律的人，那麼能夠背誦戒律並且通曉其中含義的人，應當引導大家誦戒。從今以後，如來不再親自說戒。如果僧團不清凈，如來在其中說戒，那麼那個人的頭會裂成七份，就像酬羅果一樣破碎。' 這時，阿難悲傷哭泣，說道：『聖眾今天就成了孤兒。如來的正法離去得多麼迅速啊？不清凈的人出現得多麼迅速啊？』 這時，大目犍連心想：『這個僧團中是什麼樣的人在毀壞佛法，在這個僧團中，竟然讓如來不再說戒？』這時，大目犍連進入禪定，觀察僧團中每個人的內心污垢。當時，目犍連看到馬師和滿宿兩位比丘在僧團中，於是目犍連立即從座位上站起來，走到那兩位比丘面前，對他們說：『你們快點起來，離開這裡。如來受到譏嫌，都是因為你們的緣故，如來才不再說戒。』 當時，兩位比丘沉默不語。這時，目犍連再次三番五次地告訴他們：『你們快點起來，不要待在這裡。』當時，那兩位比丘還是沉默不答。這時，目犍連就上前抓住他們的手，把他們帶到門外，然後關上門，上前稟告佛陀說：『不清凈的比丘已經被帶到外面了，請世尊現在說戒吧。』 佛陀告訴目犍連：『停止！停止！目犍連！如來不再為比丘說戒了。如來說的話不會有二，你回到座位上去吧。』 這時，目犍連再次稟告佛陀說：『現在這個僧團中已經產生了污垢，我不能勝任維那的職責，希望世尊另選他人。』這時，世尊默許了。這時，目犍連向世尊頂禮，然後回到自己的座位。 這時，阿難稟告世尊說：『毗婆尸如來出現在世時，聖眾有多少？經過多長時間，才產生污垢？乃至迦葉佛的弟子有多少？是如何說戒的？』 佛陀告訴阿難：『在九十一劫之前，有一位佛出世，名為毗婆尸如來、至真、等正覺，出現在世間。當時，他有三次聖眾集會，第一次集會時有十六萬八千位比丘；第二次集會時有十六萬位聖眾；第三次集會時有十萬位聖眾，他們都是阿羅漢。那位佛的壽命有八萬四千歲，在一百年內聖眾都是清凈的，那位佛經常用一首偈語作為戒律： 『忍辱為第一，佛說無為最，不以剃鬚發，害他為沙門。』 當時，那位佛用這首偈語，在一百年內作為戒律，之後產生了污垢，才制定了戒律。 『又在三十一劫中，有一位佛名為試詰如來、至真、等正覺，出現在世間。當時，他也有三次聖眾集會，第一次集會時有十六萬位聖眾；第二次集會時有十四萬位聖眾；第三次集會時有十萬位聖眾。那位佛當時，在八十年內清凈無瑕疵，也說了一首偈語： 『若眼見非邪，慧者護不著，棄捐于眾惡，在世為黠慧。』 當時，那位佛在八十年內說這首偈語，之後產生了污垢，才制定了戒律。當時，試詰佛的壽命有七萬歲。
English version: 'If there is no one who upholds the precepts, then one who can recite the precepts and understand their meaning should lead the recitation. From now on, the Tathagata will no longer personally recite the precepts. If the Sangha is impure, and the Tathagata recites the precepts within it, that person's head will split into seven pieces, just like a broken 'Chou Luo' fruit.' At that time, Ananda was filled with sorrow and wept, saying: 'The holy assembly is now orphaned. How quickly the Tathagata's true Dharma departs? How quickly do the impure ones appear?' At that time, Maha Maudgalyayana thought: 'What kind of person in this Sangha is destroying the Dharma, that the Tathagata no longer recites the precepts?' At that time, Maha Maudgalyayana entered samadhi and observed the defilements in the hearts of everyone in the Sangha. Then, Maudgalyayana saw two monks, Ashvajit and Punarvasu, in the assembly. Maudgalyayana immediately rose from his seat, went to those two monks, and said to them: 'You two quickly get up and leave this place. The Tathagata is being criticized because of you, and that is why the Tathagata no longer recites the precepts.' At that time, the two monks remained silent. Then, Maudgalyayana told them again and again: 'You two quickly get up, do not stay here.' At that time, those two monks still remained silent. Then, Maudgalyayana went forward, grabbed their hands, and led them out the door, then closed the door, and went before the Buddha, saying: 'The impure monks have been taken outside, may the World Honored One now recite the precepts.' The Buddha told Maudgalyayana: 'Stop! Stop! Maudgalyayana! The Tathagata will no longer recite the precepts for the monks. The Tathagata's words are not two, return to your seat.' At that time, Maudgalyayana again reported to the Buddha: 'Now that defilements have arisen in this Sangha, I am not capable of performing the duties of the Vinaya master, I hope the World Honored One will appoint someone else.' At that time, the World Honored One silently approved. At that time, Maudgalyayana bowed his head to the feet of the World Honored One, and then returned to his seat. At that time, Ananda reported to the World Honored One: 'When Vipasyin Tathagata appeared in the world, how many were in the holy assembly? How long did it take for defilements to arise? And how many disciples did Kashyapa Buddha have? How were the precepts recited?' The Buddha told Ananda: 'Ninety-one kalpas ago, a Buddha appeared in the world, named Vipasyin Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, who appeared in the world. At that time, he had three gatherings of the holy assembly. At the first gathering, there were 168,000 monks; at the second gathering, there were 160,000 holy ones; at the third gathering, there were 100,000 holy ones, all of whom were Arhats. That Buddha's lifespan was 84,000 years, and for 100 years the holy assembly was pure. That Buddha always used one verse as the precepts: 'Patience is the first, the Buddha said non-action is the best, not by shaving the head and beard, harming others is a 'Shramana'.' At that time, that Buddha used this verse as the precepts for 100 years, and after defilements arose, he established the precepts. Also, in thirty-one kalpas, there was a Buddha named Sikhin Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, who appeared in the world. At that time, he also had three gatherings of the holy assembly. At the first gathering, there were 160,000 holy ones; at the second gathering, there were 140,000 holy ones; at the third gathering, there were 100,000 holy ones. That Buddha, at that time, was pure and without defilement for 80 years, and also spoke one verse: 'If the eye sees what is not evil, the wise one protects and does not cling, abandoning all evils, being wise in the world.' At that time, that Buddha spoke this verse for 80 years, and after defilements arose, he established the precepts. At that time, Sikhin Buddha's lifespan was 70,000 years.
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「于彼劫中，復有佛出現世間，名曰毗舍羅婆，亦三會聖眾，初會之時十萬聖眾，儘是羅漢；第二會時八萬羅漢；第三會時七萬羅漢，諸漏已盡。毗舍羅婆如來七十年中無瑕穢。爾時，復以一偈半為禁戒：
「『不害亦不非， 奉行於大戒， 于食知止足， 床座亦復然， 執志為專一， 是則諸佛教。』
「七十年中以此一偈為禁戒，後有瑕穢，更立禁戒。毗舍羅婆如來壽七萬歲。
「於此賢劫中，有佛出世，名曰拘樓孫如來，出現世間。爾時，二會聖眾，初會之時七萬聖眾，皆是阿羅漢；第二會時六萬阿羅漢。彼佛爾時，六十年中無有瑕穢。彼佛爾時，以二偈以為禁戒。
「『譬如蜂采華， 其色甚香潔， 以味惠施他， 道士游聚落。 不誹謗於人， 亦不觀是非， 但自觀身行， 諦觀正不正。』
「六十年中說此二偈，以為禁戒，自此已來，以有瑕穢，便立禁戒。彼佛壽六萬歲。
「於此賢劫中有佛出世，名曰拘那含牟尼如來、至真、等正覺。爾時，二會聖眾，初會之時六十萬聖眾，皆是阿羅漢；第二會時四十萬聖眾，皆是阿羅漢。爾時，彼佛四十年中無有瑕穢，以一偈為禁戒：
「『執志莫輕戲， 當學尊寂道， 賢者無愁憂， 常滅志所念。』
「四十年中說此一偈，以為禁戒，自此已來，便有瑕穢，更立禁戒。彼佛壽四萬歲。
「於此賢劫有佛，名為迦葉，出現世間。爾時，彼佛亦二會聖眾，初會之時四十萬眾；第二會時三十萬眾，皆是阿羅漢。二十年中無有瑕穢，恒以一偈，以為禁戒：
「『一切惡莫作， 當奉行其善， 自凈其志意， 是則諸佛教。』
「二十年中說此一偈，以為禁戒，犯禁之後，更立制限。爾時，迦葉佛壽二萬歲。
「我今如來出現於世，一會聖眾千二百五十人，十二年中無有瑕穢，亦以一偈為禁戒：
「『護口意清凈， 身行亦清凈， 凈此三行跡， 修行仙人道。』
「十二年中說此一偈，以為禁戒，以生犯律之人，轉有二百五十戒，自今已后眾僧集會，啟白如律：『諸賢！咸聽！今十五日說戒，今僧忍者，眾僧和合。』說禁戒以啟此已。設有比丘有所說者，不應說戒，各共默然。若無語者，應為說戒
現代漢語譯本 『在那個劫中，又有一尊佛出現在世間，名為毗舍羅婆，他也舉行了三次聖眾集會。第一次集會時有十萬聖眾，全部是羅漢；第二次集會時有八萬羅漢；第三次集會時有七萬羅漢，他們都已斷盡了煩惱。毗舍羅婆如來在七十年中沒有出現過任何過失。當時，他用一偈半作為戒律： 『不傷害也不誹謗，奉行偉大的戒律，對於食物知道適可而止，床座也是如此，保持意志的專一，這就是諸佛的教誨。』 七十年中，以此一偈作為戒律，之後出現了過失，便重新制定了戒律。毗舍羅婆如來的壽命是七萬歲。 在這個賢劫中，有一尊佛出世，名為拘樓孫如來，出現在世間。當時，他舉行了兩次聖眾集會，第一次集會時有七萬聖眾，全部是阿羅漢；第二次集會時有六萬阿羅漢。那尊佛在六十年中沒有出現過任何過失。那尊佛當時用兩偈作為戒律： 『譬如蜜蜂採花，花色非常香潔，用花蜜惠施他人，修行者在村落中游化。不誹謗他人，也不觀察是非，只是觀察自己的行為，仔細觀察是否正直。』 六十年中，宣說這兩偈作為戒律，從那以後，因為出現了過失，便制定了戒律。那尊佛的壽命是六萬歲。 在這個賢劫中，有一尊佛出世，名為拘那含牟尼如來、至真、等正覺。當時，他舉行了兩次聖眾集會，第一次集會時有六十萬聖眾，全部是阿羅漢；第二次集會時有四十萬聖眾，全部是阿羅漢。當時，那尊佛在四十年中沒有出現過任何過失，用一偈作為戒律： 『保持意志不要輕率戲謔，應當學習尊崇寂靜之道，賢者沒有憂愁，常常滅除心中的雜念。』 四十年中，宣說這一偈作為戒律，從那以後，便出現了過失，重新制定了戒律。那尊佛的壽命是四萬歲。 在這個賢劫中，有一尊佛出世，名為迦葉，出現在世間。當時，那尊佛也舉行了兩次聖眾集會，第一次集會時有四十萬聖眾；第二次集會時有三十萬聖眾，全部是阿羅漢。在二十年中沒有出現過任何過失，一直用一偈作為戒律： 『一切惡事都不要做，應當奉行善事，凈化自己的意志，這就是諸佛的教誨。』 二十年中，宣說這一偈作為戒律，犯戒之後，重新制定了限制。當時，迦葉佛的壽命是二萬歲。 我現在的如來出現在世間，舉行了一次聖眾集會，有一千二百五十人，在十二年中沒有出現過任何過失，也用一偈作為戒律： 『守護口語清凈，意念也清凈，身體行為也清凈，凈化這三種行為，修行仙人的道。』 十二年中，宣說這一偈作為戒律，因為出現了犯戒的人，轉而有了二百五十條戒律，從今以後僧眾**，稟告並按照戒律說：『諸位賢者！請聽！今天是十五日說戒，現在僧眾認可，僧眾和合。』說完戒律后就稟告完畢。如果有比丘要說什麼，不應該說戒，大家一起保持沉默。如果沒有人說話，就應該開始說戒。
English version 『In that kalpa, there was also a Buddha who appeared in the world, named Vipashyara, who also held three assemblies of the holy congregation. At the first assembly, there were one hundred thousand holy beings, all of whom were Arhats; at the second assembly, there were eighty thousand Arhats; and at the third assembly, there were seventy thousand Arhats, all of whom had exhausted their defilements. The Tathagata Vipashyara was without blemish for seventy years. At that time, he established one and a half verses as precepts: 『Do not harm or slander, uphold the great precepts, know moderation in food, and likewise with seats and beds, maintain singleness of purpose, this is the teaching of all Buddhas.』 For seventy years, this one verse was used as the precept. Later, when blemishes arose, new precepts were established. The lifespan of the Tathagata Vipashyara was seventy thousand years. In this Bhadrakalpa, there was a Buddha who appeared in the world, named Krakucchanda Tathagata. At that time, he held two assemblies of the holy congregation. At the first assembly, there were seventy thousand holy beings, all of whom were Arhats; at the second assembly, there were sixty thousand Arhats. That Buddha was without blemish for sixty years. At that time, that Buddha used two verses as precepts: 『Like a bee gathering honey from a flower, its color is very fragrant and pure, using the nectar to bestow upon others, the mendicant wanders in the villages. Do not slander others, nor observe right and wrong, but observe one's own actions, carefully observing what is right and what is not.』 For sixty years, these two verses were proclaimed as precepts. From then on, because blemishes arose, precepts were established. The lifespan of that Buddha was sixty thousand years. In this Bhadrakalpa, there was a Buddha who appeared in the world, named Kanakamuni Tathagata, the Truly Enlightened One, the Perfectly Enlightened One. At that time, he held two assemblies of the holy congregation. At the first assembly, there were six hundred thousand holy beings, all of whom were Arhats; at the second assembly, there were four hundred thousand holy beings, all of whom were Arhats. At that time, that Buddha was without blemish for forty years, and used one verse as a precept: 『Maintain your will without frivolity, learn the way of revered tranquility, the wise have no sorrow, and constantly extinguish the thoughts of the mind.』 For forty years, this one verse was proclaimed as a precept. From then on, blemishes arose, and new precepts were established. The lifespan of that Buddha was forty thousand years. In this Bhadrakalpa, there was a Buddha named Kashyapa, who appeared in the world. At that time, that Buddha also held two assemblies of the holy congregation. At the first assembly, there were four hundred thousand beings; at the second assembly, there were three hundred thousand beings, all of whom were Arhats. For twenty years, there was no blemish, and one verse was always used as a precept: 『Do not commit any evil, but practice good, purify your own will, this is the teaching of all Buddhas.』 For twenty years, this one verse was proclaimed as a precept. After violations occurred, new restrictions were established. At that time, the lifespan of the Buddha Kashyapa was twenty thousand years. I, the present Tathagata, have appeared in the world, and held one assembly of the holy congregation with one thousand two hundred and fifty people. For twelve years, there has been no blemish, and one verse is also used as a precept: 『Guard your speech with purity, your thoughts are also pure, your bodily actions are also pure, purify these three actions, and practice the way of the sages.』 For twelve years, this one verse was proclaimed as a precept. Because people who violated the precepts arose, two hundred and fifty precepts were established. From now on, the Sangha**, should report and speak according to the precepts: 『Venerable ones! Please listen! Today is the fifteenth day for reciting the precepts. Now the Sangha approves, the Sangha is in harmony.』 After reciting the precepts, the report is completed. If there is a Bhikkhu who has something to say, he should not speak during the recitation of the precepts, and everyone should remain silent. If no one speaks, then the recitation of the precepts should begin.
。乃至說戒序后，復當問：『諸賢，誰不清凈？』如是再三，『誰不清凈？』清凈者，默然持之。然今人壽命極短，盡壽不過百年。是故，阿難！善受持之。」
爾時，阿難白世尊言：「過去久遠諸佛世尊，壽命極長，犯律者少，無有瑕穢，然今人民壽命為短少，不過十十，過去諸佛滅度之後，有遺法住世，為經幾時？」
佛告阿難：「過去諸佛滅度之後，法不久存。」
阿難白佛言：「設如來滅度之後，正法存世當經幾時？」
佛告阿難曰：「我滅度之後，法當久存。迦葉佛滅度后，遺法住七日中。汝今，阿難！如來弟子為少。莫作是觀。東方弟子無數億千，南方弟子無數億千。是故，阿難！當建此意，我釋迦文佛壽命極長。所以然者，肉身雖取滅度，法身存在，此是其義。當念奉行。」
一時，佛在舍衛國祇樹給孤獨園，與大比丘眾五百人俱。
爾時，阿難偏露右肩，右膝著地，白世尊言：「如來玄鑒，無事不察，當來、過去、現在三世皆悉明瞭，諸過去諸佛姓字、名號，弟子菩薩翼從多少，皆悉知之，一劫、百劫、若無數劫，悉觀察知。亦復知國王、大臣、人民姓字，斯能分別，如今現在國界若干，亦復明了。將來久遠，彌勒出現，至真、等正覺，欲聞其變；弟子翼從、佛境豐樂，為經幾時？」
佛告阿難：「汝還就座，聽我所說，彌勒出現，國土豐樂，弟子多少，善思念之，執在心懷。」是時，阿難從佛受教，即還就座。
爾時，世尊告阿難曰：「將來久遠於此國界，當有城郭名曰雞頭，東西十二由旬，南北七由旬，土地豐熟，人民熾盛，街巷成行。爾時，城中有龍王名曰水光，夜雨澤香，晝則清和。是時，雞頭城中有羅剎鬼名曰葉華，所行順法，不違正教，伺人民寢寐之後，除去穢惡諸不凈者，又以香汁而灑其地，極為香凈。
「阿難當知，爾時，閻浮地東、西、南、北十萬由旬，諸山河石壁皆自消滅，四大海水各據一方。時，閻浮地極為平整，如鏡清明，舉閻浮地內，穀食豐賤，人民熾盛，多諸珍寶，諸村落相近，雞鳴相接。是時，弊花果樹枯竭，穢惡亦自消滅，其餘甘美果樹，香氣殊好者，皆生乎地。爾時。時氣和適，四時順節，人身之中無有百八之患
現代漢語譯本：甚至在說完戒律的次序后，還應當問：『各位賢者，誰不清凈？』像這樣重複三次，『誰不清凈？』清凈的人，就默默地持守戒律。然而現在的人壽命極其短暫，活到頭也不過百年。因此，阿難！要好好地受持這些戒律。」 現代漢語譯本：當時，阿難對世尊說：『過去久遠的諸佛世尊，壽命極長，犯戒的人很少，沒有瑕疵污垢。然而現在的人民壽命短暫，活到頭也不過百年。過去諸佛滅度之後，遺留的佛法住世，會持續多久呢？』 現代漢語譯本：佛告訴阿難：『過去諸佛滅度之後，佛法不會長久存在。』 現代漢語譯本：阿難對佛說：『如果如來滅度之後，正法會存世多久呢？』 現代漢語譯本：佛告訴阿難說：『我滅度之後，佛法會長期存在。迦葉佛滅度后，遺留的佛法只住了七天。你現在，阿難！不要認為如來的弟子很少。不要這樣看。東方有無數億千的弟子，南方也有無數億千的弟子。因此，阿難！應當建立這樣的觀念，我釋迦牟尼佛的壽命極其長久。之所以這樣說，是因為肉身雖然會滅度，但法身是存在的，這就是它的意義。應當牢記並奉行。』 現代漢語譯本：一時，佛在舍衛國的祇樹給孤獨園，與五百位大比丘在一起。 現代漢語譯本：當時，阿難袒露右肩，右膝跪地，對世尊說：『如來您有深遠的智慧，沒有什麼事情不瞭解，對未來、過去、現在三世都完全明瞭。過去諸佛的姓氏、名字、稱號，以及弟子菩薩的隨從人數，您都知道，一劫、百劫、甚至無數劫的事情，您都觀察瞭解。您也知道國王、大臣、人民的姓氏，能夠分辨清楚。如今現在的國土有多少，您也明瞭。將來久遠，彌勒佛出現，成為至真、等正覺的佛陀，我想聽聽那時的情況；弟子隨從、佛國豐樂，會持續多久呢？』 現代漢語譯本：佛告訴阿難：『你回到座位上，聽我所說，彌勒佛出現，國土豐樂，弟子多少，你要好好思考，記在心裡。』當時，阿難接受了佛的教誨，就回到座位上。 現代漢語譯本：當時，世尊告訴阿難說：『將來久遠，在這個國土，會有一座城郭，名叫雞頭，東西長十二由旬，南北長七由旬，土地肥沃，人民興盛，街巷整齊。那時，城中有一位龍王，名叫水光，夜晚降下香雨，白天則清和。那時，雞頭城中有一位羅剎鬼，名叫葉華，所作所為都順應佛法，不違背正教，在人們睡著之後，會清除污穢不凈的東西，又用香汁灑在地上，使地面非常乾淨。』 現代漢語譯本：『阿難應當知道，那時，閻浮提的東、西、南、北十萬由旬，所有的山河石壁都會自行消失，四大海水各自佔據一方。那時，閻浮提非常平坦，像鏡子一樣清澈明亮，整個閻浮提內，穀物豐收，人民興盛，有很多珍寶，村落相連，雞鳴聲此起彼伏。那時，那些枯萎的、開著不好花朵的樹木都會枯竭，污穢的東西也會自行消失，其餘甘美、香氣美好的果樹，都會生長在地上。那時，氣候適宜，四季順暢，人們的身體中沒有一百零八種疾病。』
English version: 'Even after reciting the precepts, one should ask again: 『Virtuous ones, who is not pure?』 Repeat this three times, 『Who is not pure?』 Those who are pure, remain silent and uphold the precepts. However, people today have extremely short lifespans, barely living a hundred years. Therefore, Ananda! You must diligently uphold these precepts.' English version: At that time, Ananda said to the World Honored One: 『The World Honored Ones of the distant past had very long lifespans, few broke the precepts, and there were no flaws or impurities. However, the people of today have short lifespans, barely living a hundred years. After the World Honored Ones of the past passed away, how long did the remaining Dharma last in the world?』 English version: The Buddha told Ananda: 『After the World Honored Ones of the past passed away, the Dharma did not last long.』 English version: Ananda asked the Buddha: 『If the Tathagata passes away, how long will the true Dharma remain in the world?』 English version: The Buddha told Ananda: 『After I pass away, the Dharma will last a long time. After the Buddha Kasyapa passed away, the remaining Dharma only lasted for seven days. Now, Ananda! Do not think that the Tathagata』s disciples are few. Do not view it that way. There are countless billions of disciples in the East, and countless billions of disciples in the South. Therefore, Ananda! You should establish this idea, that my, Shakyamuni Buddha』s, lifespan is extremely long. The reason for this is that although the physical body will pass away, the Dharma body exists, and that is its meaning. You should remember and practice it.』 English version: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, together with five hundred great Bhikshus. English version: At that time, Ananda bared his right shoulder, knelt on his right knee, and said to the World Honored One: 『The Tathagata has profound wisdom, nothing is unknown to you, and you are completely clear about the three periods of time: the future, the past, and the present. You know the surnames, names, and titles of the Buddhas of the past, as well as the number of disciples and Bodhisattvas who followed them. You observe and understand the events of one kalpa, a hundred kalpas, or even countless kalpas. You also know the surnames of kings, ministers, and people, and can distinguish them clearly. You are also clear about the number of countries that exist now. In the distant future, when Maitreya Buddha appears, becoming the Perfectly Enlightened One, I would like to hear about that time; how long will the disciples, the followers, and the prosperity of the Buddha』s land last?』 English version: The Buddha told Ananda: 『Return to your seat, listen to what I say, Maitreya Buddha will appear, the land will be prosperous, and there will be many disciples. You should think carefully about this and keep it in your heart.』 At that time, Ananda received the Buddha』s teaching and returned to his seat. English version: At that time, the World Honored One told Ananda: 『In the distant future, in this land, there will be a city called Chicken Head, twelve yojanas long from east to west, and seven yojanas long from north to south. The land will be fertile, the people will be prosperous, and the streets and alleys will be orderly. At that time, there will be a Dragon King in the city named Water Light, who will bring fragrant rain at night and clear weather during the day. At that time, in the city of Chicken Head, there will be a Rakshasa ghost named Leaf Flower, whose actions will be in accordance with the Dharma, not violating the true teachings. After people fall asleep, she will remove the filth and impurities, and sprinkle fragrant juice on the ground, making it very clean.』 English version: 『Ananda, you should know that at that time, in the Jambudvipa, the east, west, south, and north for ten thousand yojanas, all the mountains, rivers, and stone walls will disappear by themselves, and the four great seas will each occupy one side. At that time, the Jambudvipa will be very flat, as clear and bright as a mirror. Within the entire Jambudvipa, there will be abundant harvests of grains, the people will be prosperous, and there will be many treasures. The villages will be close together, and the sounds of roosters crowing will be heard one after another. At that time, the withered trees with unpleasant flowers will wither away, and the filth will also disappear by itself. The remaining sweet and fragrant fruit trees will all grow on the ground. At that time, the climate will be pleasant, the four seasons will be in harmony, and there will be no hundred and eight diseases in people』s bodies.』
。貪慾、瞋恚、愚癡不大慇勤，人心平均皆同一意，相見歡悅，善言相向，言辭一類，無有差別，如彼郁單曰人，而無有異。是時，閻浮地內人民大小皆同一向，無若干之差別也。彼時男女之類意欲大小便，地自然開，事訖之後，地復還合。爾時，閻浮地內自然生粳米，亦無皮裹，極為香美，食無患苦。所謂金銀、珍寶、車𤦲、瑪瑙、真珠、虎珀，各散在地，無人省錄。是時，人民手執此寶，自相謂言：『昔者之人由此寶故，各相傷害，系閉牢獄，更無數苦惱，如今此寶與瓦石同流，無人守護。』
「爾時，法王出現，名曰蠰佉，正法治化，七寶成就。所謂七寶者，輪寶、象寶、馬寶、珠寶、玉女寶、典兵寶、守藏之寶，是謂七寶，領此閻浮地內，不以刀杖，自然靡伏。如今，阿難！四珍之藏，乾陀越國伊羅缽寶藏，多諸珍琦異物，不可稱計；第二彌梯羅國般綢大藏，亦多珍寶；第三須賴吒大國有寶藏，亦多珍寶；第四婆羅㮈蠰佉有大藏，多諸珍寶，不可稱計，此四大藏自然應現，諸守藏人各來白王：『唯愿大王以此寶藏之物，惠施貧窮！』爾時，蠰佉大王得此寶已，亦復不省錄之，意無財物之想。時，閻浮地內自然樹上生衣，極細柔軟，人取著之，如今郁單曰人自然樹上生衣，而無有異。
「爾時，彼王有大臣，名曰修梵摩，是王少小同好，王甚愛敬，又且顏貌端正，不長、不短，不肥、不瘦，不白、不黑，不老、不少。是時，修梵摩有妻，名曰梵摩越，玉女中最極為殊妙，如天帝妃，口作優缽蓮花香，身作栴檀香，諸婦人八十四態，永無復有，亦無疾病亂想之念。爾時，彌勒菩薩于兜率天，觀察父母不老、不少，便降神下應，從右脅生，如我今日右脅生無異，彌勒菩薩亦復如是。兜率諸天各各唱令：『彌勒菩薩已降神下。』是時，修梵摩即與子立字，名曰彌勒，有三十二相、八十種好，莊嚴其身，身黃金色。爾時，人壽極長，無有諸患，皆壽八萬四千歲，女人年五百歲然後出適。爾時，彌勒在家未經幾時，便當出家學道。
「爾時，去雞頭城不遠，有道樹名曰龍華，高一由旬，廣五百步。時，彌勒菩薩坐彼樹下，成無上道果；當其夜半，彌勒出家，即其夜成無上道
現代漢語譯本：貪婪、嗔恨、愚癡不那麼強烈，人們的心思都比較平和一致，見面時歡喜愉悅，用友善的言辭交談，言語都一樣，沒有差別，就像郁單越的人一樣，沒有什麼不同。那時，閻浮提的人們，無論大小，心思都一致，沒有多少差別。那時，男女想大小便時，地面自然裂開，事後，地面又恢復原狀。那時，閻浮提自然生長粳米，沒有外殼包裹，非常香甜美味，吃了不會有疾病痛苦。所謂的金銀、珍寶、車渠、瑪瑙、珍珠、琥珀，都散落在地上，沒有人去撿拾。那時，人們拿著這些寶物，互相說道：『以前的人因為這些寶物，互相傷害，被關進監獄，遭受無數痛苦，現在這些寶物和瓦礫一樣，沒有人看管。』 那時，一位名叫蠰佉的法王出現，用正法治理天下，擁有七寶。所謂的七寶是：輪寶、象寶、馬寶、珠寶、玉女寶、典兵寶、守藏之寶，這就是七寶。他統治著閻浮提，不用刀槍，自然就使眾人臣服。現在，阿難！有四大寶藏，乾陀越國的伊羅缽寶藏，有很多珍奇異物，數不勝數；第二是彌梯羅國的般綢大藏，也有很多珍寶；第三是須賴吒大國的寶藏，也有很多珍寶；第四是婆羅㮈蠰佉的大藏，有很多珍寶，數不勝數。這四大寶藏自然顯現，各地的守藏人來稟告國王：『希望大王用這些寶藏的財物，施捨給貧窮的人！』那時，蠰佉大王得到這些寶藏后，也不去理會，心中沒有錢財的概念。那時，閻浮提的樹上自然生長出衣服，非常細軟，人們拿來穿上，就像郁單越的人，樹上自然生長出衣服一樣，沒有什麼不同。 那時，國王有一位大臣，名叫修梵摩，他和國王從小就是好朋友，國王非常愛戴敬重他，而且他容貌端正，不高不矮，不胖不瘦，不白不黑，不老不少。那時，修梵摩有一位妻子，名叫梵摩越，是玉女中最美麗出衆的，像天帝的妃子一樣，口中散發著優缽蓮花的香味，身上散發著栴檀的香味，沒有一般婦女的八十四種姿態，也沒有疾病和胡思亂想的念頭。那時，彌勒菩薩在兜率天，觀察到父母不老不少，就降臨人間，從右脅出生，就像我今天從右脅出生一樣，彌勒菩薩也是這樣。兜率天的諸天都宣告：『彌勒菩薩已經降臨人間。』那時，修梵摩就給兒子取名為彌勒，他有三十二相、八十種好，莊嚴他的身體，身體是金色的。那時，人們的壽命很長，沒有疾病，都活到八萬四千歲，女子五百歲才出嫁。那時，彌勒在家沒多久，就出家學道。 那時，離雞頭城不遠的地方，有一棵道樹，名叫龍華，高一由旬，寬五百步。那時，彌勒菩薩坐在那棵樹下，成就無上道果；當夜半時分，彌勒出家，就在當晚成就無上道。
English version: Greed, hatred, and ignorance were not so intense; people's minds were generally peaceful and unified. When they met, they were happy and joyful, speaking to each other with kind words. Their speech was uniform, without any differences, just like the people of Uttarakuru, with no distinctions. At that time, the people of Jambudvipa, regardless of age, had the same mindset, with few differences. When men and women needed to relieve themselves, the ground would naturally open, and after they were done, the ground would return to its original state. At that time, Jambudvipa naturally produced unhusked rice, which was extremely fragrant and delicious, and eating it caused no illness or suffering. So-called gold, silver, treasures, carnelian, agate, pearls, and amber were scattered on the ground, and no one picked them up. At that time, people held these treasures and said to each other, 'In the past, people harmed each other because of these treasures, were imprisoned, and suffered countless hardships. Now these treasures are like rubble, and no one guards them.' At that time, a Dharma king named Sankha appeared, ruling the world with the righteous Dharma, possessing the seven treasures. The seven treasures were: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the jade maiden treasure, the military commander treasure, and the treasury guardian treasure. These were the seven treasures. He ruled Jambudvipa without using weapons, and people naturally submitted to him. Now, Ananda! There are four great treasures: the Ilapatra treasure of Gandhara, which contains countless rare and exotic objects; the second is the Bandhu treasure of Mithila, which also contains many treasures; the third is the treasure of Surashtra, which also contains many treasures; and the fourth is the great treasure of Varanasi Sankha, which contains countless treasures. These four great treasures naturally appeared, and the guardians of each treasure came to report to the king, 'May the great king use the wealth of these treasures to give to the poor!' At that time, King Sankha, after obtaining these treasures, did not pay attention to them, and had no concept of wealth. At that time, clothes naturally grew on the trees of Jambudvipa, extremely fine and soft, and people took them to wear, just like the people of Uttarakuru, where clothes naturally grew on trees, with no difference. At that time, the king had a minister named Subrahma, who was a close friend of the king since childhood. The king loved and respected him very much. Moreover, he had a handsome appearance, neither tall nor short, neither fat nor thin, neither white nor black, neither old nor young. At that time, Subrahma had a wife named Brahmavati, who was the most beautiful and outstanding among the jade maidens, like the consort of the heavenly emperor. Her mouth emitted the fragrance of the blue lotus, and her body emitted the fragrance of sandalwood. She did not have the eighty-four postures of ordinary women, nor did she have any thoughts of illness or confusion. At that time, Bodhisattva Maitreya, in the Tushita Heaven, observed that his parents were neither old nor young, and then descended to earth, being born from the right side, just as I was born from the right side today. Bodhisattva Maitreya was also the same. The devas of Tushita all proclaimed, 'Bodhisattva Maitreya has descended to earth.' At that time, Subrahma named his son Maitreya. He had the thirty-two marks and eighty minor characteristics, adorning his body, and his body was golden in color. At that time, people's lifespans were very long, without illness, all living to eighty-four thousand years, and women married at the age of five hundred. At that time, Maitreya, after being at home for a short time, would leave home to study the Way. At that time, not far from Ketumati City, there was a Bodhi tree called Nagapuspa, one yojana high and five hundred steps wide. At that time, Bodhisattva Maitreya sat under that tree and attained the supreme enlightenment. At midnight, Maitreya left home, and on that very night, he attained the supreme enlightenment.
。時，三千大千剎土，六變震動，地神各各相告曰：『今彌勒已成佛！』轉至聞四天王宮，『彌勒已成佛道！』轉轉聞徹三十三天、焰天、兜率天、化自在天、他化自在天，聲展轉乃至梵天：『彌勒已成佛道！』爾時，魔名大將以法治化，聞如來名教音響之聲，歡喜踴躍，不能自勝，七日七夜不眠不寐。是時，魔王將欲界無數天人，至彌勒佛所，恭敬禮拜。
「彌勒聖尊與諸天漸漸說法微妙之論，所謂論者：施論、戒論、生天之論，欲不凈想，出要為妙。爾時，彌勒見諸人民已發心歡喜，諸佛世尊常所說法：苦、習、盡、道，悉與諸天人廣分別其義。爾時，座上八萬四千天子諸塵垢盡，得法眼凈。爾時，大將魔王告彼界人民之類曰：『汝等速出家。所以然者，彌勒今日已度彼岸，亦當度汝等使至彼岸。』
「爾時，雞頭城中長者，名曰善財，聞魔王教令，又聞佛音響，將八萬四千眾，至彌勒佛所，頭面禮足，在一面坐。爾時，彌勒漸與說法微妙之論，所謂論者：施論、戒論、生天之論，欲不凈想，出要為妙。爾時，彌勒見諸人民心開意解，如諸佛世尊常所說法：苦、習、盡、道，與諸人民廣分別義。爾時，座上八萬四千人，諸塵垢盡，得法眼凈。是時，善財與八萬四千人等，即前白佛：『求索出家，善修梵行，盡成阿羅漢道。』爾時，彌勒初會八萬四千阿羅漢。
「是時，蠰佉王聞彌勒已成佛道，便往至佛所，欲得聞法。時，彌勒與說法，初善、中善、竟善，義理深邃。爾時，大王復于異時立太子，賜剃頭師珍寶，復以雜寶與諸梵志，將八萬四千眾生，往至佛所，求作沙門；盡成道果，得阿羅漢。
「是時，修梵摩大長者聞彌勒已成佛道，將八萬四千梵志之眾，往至佛所，求作沙門；得阿羅漢。唯修梵摩一人，斷三結使，必盡苦際。
「是時，佛母梵摩越復將八萬四千婇女之眾，往至佛所，求作沙門。是時，諸女人盡得羅漢；唯有梵摩越一人，斷三結使，成須陀洹。
「爾時，諸剎利婦聞彌勒如來出現世間，成等正覺，數千萬眾往至佛所，頭面禮足，在一面坐。各各生心，求作沙門，出家學道；或有越次取證，或有不取證者。爾時，阿難！其不越次取證者，儘是奉法之人，患厭一切世間不可樂想
現代漢語譯本：那時，三千大千世界發生六種震動，地神們互相告知說：『現在彌勒已經成佛了！』訊息傳到四天王宮，『彌勒已經成就佛道！』訊息輾轉傳遍三十三天、焰天、兜率天、化自在天、他化自在天，聲音一直傳到梵天：『彌勒已經成就佛道！』當時，魔王大將以佛法教化，聽到如來的名號和教誨的聲音，歡喜踴躍，不能自已，七天七夜不眠不休。這時，魔王帶領欲界無數天人，來到彌勒佛所在的地方，恭敬地禮拜。 彌勒聖尊逐漸為諸天人講說微妙的佛法，所講的內容包括：佈施的道理、持戒的道理、往生天界的道理，以及對慾望不凈的觀想，指出解脫才是最殊勝的。這時，彌勒看到人們已經發起了歡喜心，就將諸佛世尊常說的『苦、集、滅、道』四聖諦，詳細地為諸天人分別解釋其中的含義。當時，座上有八萬四千天子，他們的塵垢煩惱都已消除，獲得了清凈的法眼。這時，魔王大將告訴他所管轄的人民說：『你們應當趕快出家。因為彌勒今天已經度過彼岸，也應當度你們到達彼岸。』 當時，雞頭城中有一位長者，名叫善財，聽到魔王的教誨，又聽到佛的音聲，就帶領八萬四千人，來到彌勒佛所在的地方，頂禮佛足，在一旁坐下。這時，彌勒逐漸為他們講說微妙的佛法，所講的內容包括：佈施的道理、持戒的道理、往生天界的道理，以及對慾望不凈的觀想，指出解脫才是最殊勝的。這時，彌勒看到人們心開意解，就將諸佛世尊常說的『苦、集、滅、道』四聖諦，詳細地為他們分別解釋其中的含義。當時，座上有八萬四千人，他們的塵垢煩惱都已消除，獲得了清凈的法眼。這時，善財和八萬四千人等，立即上前稟告佛說：『我們請求出家，好好修行梵行，最終成就阿羅漢道。』當時，彌勒初次集會，就有八萬四千阿羅漢。 當時，蠰佉王聽到彌勒已經成佛，就前往佛所，想要聽聞佛法。當時，彌勒為他講說佛法，初善、中善、后善，義理深邃。當時，大王又在其他時間立太子，賞賜剃頭師珍寶，又將各種珍寶送給婆羅門，帶領八萬四千眾生，前往佛所，請求出家做沙門；他們最終都成就道果，證得阿羅漢。 當時，修梵摩大長者聽到彌勒已經成佛，就帶領八萬四千婆羅門，前往佛所，請求出家做沙門；他們都證得阿羅漢。只有修梵摩一人，斷除了三結使，必定會最終解脫痛苦。 當時，佛母梵摩越又帶領八萬四千宮女，前往佛所，請求出家做沙門。當時，這些女人都證得羅漢；只有梵摩越一人，斷除了三結使，成就了須陀洹果。 當時，各地的剎利婦女聽到彌勒如來出現在世間，成就正等正覺，數千萬眾前往佛所，頂禮佛足，在一旁坐下。她們各自發心，請求出家做沙門，學習佛道；其中有的越級證果，有的沒有證果。阿難，那些沒有越級證果的人，都是奉行佛法的人，他們厭患一切世間不可喜樂的念頭。
English version: At that time, the three thousand great chiliocosms shook in six ways, and the earth gods each told one another, 'Now Maitreya has become a Buddha!' The news spread to the palace of the Four Heavenly Kings, 'Maitreya has attained Buddhahood!' The news spread throughout the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmāṇarati Heaven, the Paranirmitavasavartin Heaven, and the sound reached even to the Brahma Heaven: 'Maitreya has attained Buddhahood!' At that time, the demon king, named Great General, who governed by Dharma, heard the sound of the Tathagata's name and teachings, and was so overjoyed that he could not contain himself, and did not sleep for seven days and seven nights. At that time, the demon king led countless heavenly beings of the desire realm to where Maitreya Buddha was, and respectfully bowed to him. The Holy Venerable Maitreya gradually spoke to the heavenly beings about subtle doctrines, including: the doctrine of giving, the doctrine of precepts, the doctrine of being born in heaven, the contemplation of the impurity of desire, and the understanding that liberation is the most excellent. At that time, Maitreya saw that the people had already developed joyful minds, and he explained in detail the meaning of the Four Noble Truths, which the Buddhas always taught: suffering, its cause, its cessation, and the path. At that time, eighty-four thousand heavenly sons on the seat had all their defilements removed and obtained the pure Dharma eye. At that time, the demon king, Great General, told the people of his realm, 'You should quickly leave home. The reason is that Maitreya has already crossed to the other shore today, and he will also lead you to the other shore.' At that time, in the city of Cock's Head, there was an elder named Sudhana, who heard the demon king's teachings and also heard the Buddha's voice. He led eighty-four thousand people to where Maitreya Buddha was, bowed his head to the ground at the Buddha's feet, and sat to one side. At that time, Maitreya gradually spoke to them about subtle doctrines, including: the doctrine of giving, the doctrine of precepts, the doctrine of being born in heaven, the contemplation of the impurity of desire, and the understanding that liberation is the most excellent. At that time, Maitreya saw that the people's minds were open and understanding, and he explained in detail the meaning of the Four Noble Truths, which the Buddhas always taught: suffering, its cause, its cessation, and the path. At that time, eighty-four thousand people on the seat had all their defilements removed and obtained the pure Dharma eye. At that time, Sudhana and the eighty-four thousand people immediately came forward and said to the Buddha, 'We ask to leave home, to cultivate pure conduct, and to ultimately attain the path of Arhat.' At that time, Maitreya's first assembly had eighty-four thousand Arhats. At that time, King Samkha heard that Maitreya had become a Buddha, and went to the Buddha, desiring to hear the Dharma. At that time, Maitreya spoke the Dharma to him, which was good in the beginning, good in the middle, and good in the end, with profound meaning. At that time, the king at another time established a crown prince, rewarded the barber with treasures, and also gave various treasures to the Brahmins, leading eighty-four thousand beings to the Buddha, requesting to become monks; they all ultimately attained the fruit of the path and became Arhats. At that time, the great elder Suvarna heard that Maitreya had become a Buddha, and led eighty-four thousand Brahmins to the Buddha, requesting to become monks; they all attained Arhatship. Only Suvarna alone, having severed the three fetters, would certainly reach the end of suffering. At that time, the Buddha's mother, Brahmavati, also led eighty-four thousand palace women to the Buddha, requesting to become nuns. At that time, all the women attained Arhatship; only Brahmavati alone, having severed the three fetters, attained the state of Srotapanna. At that time, the Kshatriya women from various places heard that the Tathagata Maitreya had appeared in the world and attained perfect enlightenment. Tens of millions of them went to the Buddha, bowed their heads to the ground at the Buddha's feet, and sat to one side. They each developed the intention to request to leave home as monks and study the Dharma; some attained enlightenment out of order, and some did not. Ananda, those who did not attain enlightenment out of order were all those who followed the Dharma, and they were weary of all worldly things and did not find them enjoyable.
。爾時，彌勒當說三乘之教，如我今日弟子之中，大迦葉者行十二頭陀，過去諸佛所善修梵行，此人常佐彌勒，勸化人民。」
爾時，迦葉去如來不遠，結加趺坐，正身正意，繫念在前。爾時，世尊告迦葉曰：「吾今年已衰耗，年向八十餘。然今如來有四大聲聞，堪任游化，智慧無盡，眾德具足。云何為四？所謂大迦葉比丘、君屠缽漢比丘、賓頭盧比丘、羅云比丘。汝等四大聲聞要不般涅槃，須吾法沒盡，然後乃當般涅槃。大迦葉亦不應般涅槃，要須彌勒出現世間。所以然者，彌勒所化弟子，儘是釋迦文佛弟子，由我遺化得盡有漏。摩竭國界毗提村中，大迦葉于彼山中住。又彌勒如來將無數千人眾，前後圍繞，往至此山中，遂蒙佛恩，諸鬼神當與開門，使得見迦葉禪窟。
「是時，彌勒伸右手指示迦葉，告諸人民：『過去久遠釋迦文佛弟子，名曰迦葉！今日現在，頭陀苦行最為第一。』是時，諸人民見已，嘆未曾有，無數百千眾生，諸塵垢盡，得法眼凈。或復有眾生，見迦葉身已，此名為最初之會，九十六億人，皆得阿羅漢。斯等之人皆是我弟子。所以然者，悉由受我教訓之所致也。亦由四事因緣：惠施、仁愛、利人、等利。爾時，阿難！彌勒如來當取迦葉僧伽梨著之。是時，迦葉身體奄然星散。是時，彌勒復取種種香華，供養迦葉。所以然者，諸佛世尊有恭敬心於正法故。彌勒亦由我所受正法化，得成無上正真之道。
「阿難當知，彌勒佛第二會時，有九十四億人，皆是阿羅漢，亦復是我遺教弟子，行四事供養之所致也。又彌勒第三之會九十二億人，皆是阿羅漢，亦復是我遺教弟子。
「爾時，比丘姓號，皆名慈氏弟子，如我今日諸聲聞皆稱釋迦弟子。爾時，彌勒與諸弟子說法：『汝等比丘，當思惟無常之想、樂有苦想、計我無我想、實有空想、色變之想、青瘀之想、腹脹之想、食不消想、血想、一切世間不可樂想。所以然者，比丘當知，此十想者，皆是過去釋迦文佛與汝等說，令得盡有漏，心得解脫
現代漢語譯本：那時，彌勒將宣說三乘的教義，就像我今天弟子中的大迦葉一樣，他修行十二頭陀行，過去諸佛都善於修持梵行，此人常常輔佐彌勒，勸化人民。 那時，迦葉在如來不遠處，結跏趺坐，端正身心，專注于當下。那時，世尊告訴迦葉說：『我今年已經衰老，年紀將近八十歲。然而現在如來有四大聲聞弟子，能夠勝任游化，智慧無盡，眾德具足。哪四位呢？就是大迦葉比丘、君屠缽漢比丘、賓頭盧比丘、羅云比丘。你們這四大聲聞不要入涅槃，必須等我的佛法滅盡，然後才能入涅槃。大迦葉也不應該入涅槃，必須等彌勒出現在世間。之所以這樣，是因為彌勒所教化的弟子，都是釋迦文佛的弟子，由我遺留的教化得以斷盡有漏。在摩竭國境內的毗提村中，大迦葉住在那裡山中。』又彌勒如來將帶領無數千人，前後圍繞，來到這座山中，於是蒙受佛的恩澤，諸鬼神會為他們打開門，讓他們見到迦葉禪修的洞窟。 『那時，彌勒伸出右手指示迦葉，告訴眾人：『這是過去久遠釋迦文佛的弟子，名叫迦葉！今天仍然在世，頭陀苦行最為第一。』那時，眾人見到后，讚歎從未有過，無數百千眾生，塵垢盡除，得到法眼清凈。或者還有眾生，見到迦葉的身體后，這被稱為最初的法會，九十六億人，都證得阿羅漢果。這些人都是我的弟子。之所以這樣，都是因為接受我的教誨所致。也因為四種因緣：佈施、仁愛、利人、平等利益。』那時，阿難！彌勒如來將取下迦葉的僧伽梨披上。那時，迦葉的身體忽然像星辰一樣散開。那時，彌勒又取來各種香花，供養迦葉。之所以這樣，是因為諸佛世尊對正法有恭敬心。彌勒也因為我所傳授的正法教化，才得以成就無上正真之道。 『阿難應當知道，彌勒佛第二次法會時，有九十四億人，都是阿羅漢，也都是我遺留教化的弟子，修行四事供養所致。』又彌勒第三次法會時，有九十二億人，都是阿羅漢，也都是我遺留教化的弟子。 『那時，比丘的姓氏稱號，都稱為慈氏弟子，就像我今天所有的聲聞弟子都稱為釋迦弟子一樣。』那時，彌勒對諸弟子說法：『你們這些比丘，應當思維無常的觀念、樂受有苦的觀念、執著於我則無我的觀念、實有為空的觀念、色身變化的觀念、青瘀的觀念、腹脹的觀念、食物不消化的觀念、血的觀念、一切世間不可喜樂的觀念。之所以這樣，比丘應當知道，這十種觀念，都是過去釋迦文佛為你們所說，使你們得以斷盡有漏，心得解脫。』
English version: At that time, Maitreya will preach the teachings of the Three Vehicles, just like Mahakasyapa among my disciples today, who practices the twelve dhuta practices, and who in the past was well-versed in the pure conduct of all Buddhas. This person will always assist Maitreya and persuade people to convert. At that time, Kasyapa was not far from the Tathagata, sitting in full lotus posture, with his body and mind upright, focusing his thoughts on the present. At that time, the World Honored One said to Kasyapa: 'I am now old and frail, nearing eighty years of age. However, the Tathagata now has four great Sravaka disciples who are capable of traveling and converting others, possessing boundless wisdom and complete virtues. Who are the four? They are the Bhiksu Mahakasyapa, the Bhiksu Kundopadhaniya, the Bhiksu Pindola, and the Bhiksu Rahula. You four great Sravakas must not enter Nirvana until my Dharma is completely extinguished, and then you may enter Nirvana. Mahakasyapa should also not enter Nirvana, but must wait for Maitreya to appear in the world. The reason for this is that the disciples converted by Maitreya are all disciples of Sakyamuni Buddha, and through my remaining teachings, they will be able to exhaust all outflows. In the village of Vidhi in the Magadha kingdom, Mahakasyapa dwells in the mountains there.' Furthermore, the Tathagata Maitreya will lead countless thousands of people, surrounded by them, to this mountain, and thus receive the Buddha's grace. The gods and spirits will open the doors for them, allowing them to see Kasyapa's meditation cave. 'At that time, Maitreya will extend his right hand and point to Kasyapa, telling the people: 'This is a disciple of Sakyamuni Buddha from the distant past, named Kasyapa! He is still alive today, and is the foremost in practicing the dhuta austerities.' At that time, when the people see this, they will marvel at what has never been seen before. Countless hundreds and thousands of beings will have their defilements removed and attain the pure Dharma eye. Or there may be beings who, upon seeing Kasyapa's body, will be part of the first assembly, where ninety-six billion people will all attain Arhatship. These people are all my disciples. The reason for this is that they have all received my teachings. It is also due to four causes and conditions: generosity, loving-kindness, benefiting others, and equal benefit.' At that time, Ananda! The Tathagata Maitreya will take Kasyapa's sanghati robe and put it on. At that time, Kasyapa's body will suddenly scatter like stars. At that time, Maitreya will again take various fragrant flowers and offer them to Kasyapa. The reason for this is that all Buddhas, World Honored Ones, have reverence for the true Dharma. Maitreya also, through the true Dharma teachings I have transmitted, will attain the unsurpassed, true, and perfect path. 'Ananda, you should know that at the second assembly of Maitreya Buddha, there will be ninety-four billion people, all of whom will be Arhats, and they will also be my disciples who have received my remaining teachings, and who have practiced the four kinds of offerings.' Furthermore, at the third assembly of Maitreya, there will be ninety-two billion people, all of whom will be Arhats, and they will also be my disciples who have received my remaining teachings. 'At that time, the surnames and titles of the Bhiksus will all be called Maitreya's disciples, just as all my Sravaka disciples today are called Sakya's disciples.' At that time, Maitreya will preach to his disciples: 'You Bhiksus should contemplate the idea of impermanence, the idea that pleasure is accompanied by suffering, the idea that clinging to self is without self, the idea that reality is emptiness, the idea of the changing nature of the body, the idea of lividity, the idea of abdominal distension, the idea of indigestion, the idea of blood, and the idea that all worldly things are undesirable. The reason for this is that, Bhiksus, you should know that these ten contemplations were all taught to you by Sakyamuni Buddha in the past, so that you could exhaust all outflows and your minds could be liberated.'
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「『若復此眾中釋迦文佛弟子，過去時修于梵行，來至我所；或於釋迦文佛所，奉持其法，來至我所；或復于釋迦文佛所，供養三寶，來至我所；或於釋迦文佛所，彈指之頃，修于善本，來至此間；或於釋迦文佛所，行四等心，來至此者；或於釋迦文佛所，受持五戒、三自歸，來至我所；或於釋迦文佛所，起神寺廟，來至我所；或於釋迦文佛所，補治故寺，來至我所；或於釋迦文佛所，受八關齋法，來至我所；或於釋迦文佛所，香花供養，來至此者；或復于彼聞佛法，悲泣墮淚，來至我所；或復于釋迦文佛，專意聽法，來至我所；復盡形壽善修梵行，來至我所；或復書讀諷誦，來至我所者；承事供養，來至我所者。』
「是時，彌勒便說此偈：
「『增益戒聞德， 禪及思惟業， 善修于梵行， 而來至我所。 勸施發歡心， 修行心原本， 意無若干想， 皆來至我所。 或發平等心， 承事于諸佛， 飯食于聖眾， 皆來至我所。 或誦戒契經， 善習與人說， 熾然於法本， 今來至我所。 釋種善能化， 供養諸舍利， 承事法供養， 今來至我所。 若有書寫經， 頒宣于素上， 其有供養經， 皆來至我所。 繒彩及眾物， 供養于神寺， 自稱南無佛， 皆來至我所。 供養于現在， 諸佛過去者， 禪定正平等， 亦無有增減。 是故於佛法， 承事于聖眾， 專心事三寶， 必至無為處。』
「阿難當知，彌勒如來在彼眾中當說此偈。爾時，眾中諸天、人民思惟此十想，十一垓人諸塵垢盡，得法眼凈。
「彌勒如來千歲之中，眾僧無有瑕穢，爾時恒以一偈，以為禁戒：
「『口意不行惡， 身亦無所犯， 當除此三行， 速脫生死淵。』
「過千歲之後，當有犯戒之人，遂復立戒。
「彌勒如來當壽八萬四千歲，般涅槃后，遺法當存八萬四千歲。所以然者，爾時眾生皆是利根。其有善男子、善女人，欲得見彌勒佛，及三會聲聞眾，及雞頭城，及見蠰佉王，並四大藏珍寶者，欲食自然粳米，並著自然衣裳，身壞命終生天上者，彼善男子、善女人，當勤加精進，無生懈怠，亦當供養諸法師承事，名華、㨶香種種供養無令有失。如是，阿難！當作是學
現代漢語譯本 『如果這大眾中有釋迦牟尼佛的弟子，過去世修行梵行，來到我這裡；或者在釋迦牟尼佛那裡，奉持他的教法，來到我這裡；或者在釋迦牟尼佛那裡，供養三寶，來到我這裡；或者在釋迦牟尼佛那裡，彈指之間，修習善根，來到這裡；或者在釋迦牟尼佛那裡，行四無量心，來到這裡；或者在釋迦牟尼佛那裡，受持五戒、三皈依，來到我這裡；或者在釋迦牟尼佛那裡，興建寺廟，來到我這裡；或者在釋迦牟尼佛那裡，修補舊寺，來到我這裡；或者在釋迦牟尼佛那裡，受持八關齋法，來到我這裡；或者在釋迦牟尼佛那裡，用香花供養，來到這裡；或者在那裡聽聞佛法，悲傷哭泣，來到我這裡；或者在釋迦牟尼佛那裡，專心聽法，來到我這裡；或者盡形壽善修梵行，來到我這裡；或者書寫、讀誦、背誦，來到我這裡；承事供養，來到我這裡。』 『這時，彌勒便說了這首偈： 『增進戒律、聽聞、功德，禪定以及思惟的修行，善修梵行，而來到我這裡。 勸人佈施，發起歡喜心，修行心的根本，心中沒有各種雜念，都來到我這裡。 或者發起平等心，承事諸佛，供養僧眾飯食，都來到我這裡。 或者誦讀戒律經典，善於學習併爲他人宣說，使佛法興盛，現在來到我這裡。 釋迦族的後裔善於教化，供養佛的舍利，承事佛法供養，現在來到我這裡。 如果有書寫佛經，在素絹上宣揚，那些供養佛經的人，都來到我這裡。 用絲綢綵緞以及各種物品，供養寺廟，自稱『南無佛』，都來到我這裡。 供養現在諸佛，以及過去諸佛，禪定正等，也沒有增減。 因此對於佛法，承事僧眾，專心事奉三寶，必定到達無為的境界。』 『阿難，你要知道，彌勒如來在那大眾中會說這首偈。那時，大眾中的諸天、人民思惟這十種想法，十一垓人塵垢盡除，得到法眼清凈。 彌勒如來在世一千年里，僧眾沒有瑕疵，那時總是用一首偈，作為禁戒： 『口意不行惡，身體也沒有犯錯，應當去除這三種惡行，迅速脫離生死苦海。』 過了一千年之後，會有犯戒的人，於是重新制定戒律。 彌勒如來壽命八萬四千歲，涅槃之後，遺留的佛法將存在八萬四千年。之所以這樣，是因為那時眾生都是利根。那些善男子、善女人，想要見到彌勒佛，以及三會聲聞眾，以及雞頭城，以及見到蠰佉王，以及四大藏珍寶，想要吃天然的粳米，以及穿天然的衣裳，身壞命終后往生天上的，這些善男子、善女人，應當勤加精進，不要懈怠，也應當供養諸法師，承事他們，用名貴的鮮花、薰香等各種供養，不要有所缺失。像這樣，阿難！應當這樣學習。
English version 'If among this assembly there are disciples of Shakyamuni Buddha who, in past lives, cultivated pure conduct and come to me; or who, at Shakyamuni Buddha's place, upheld his teachings and come to me; or who, at Shakyamuni Buddha's place, made offerings to the Three Jewels and come to me; or who, at Shakyamuni Buddha's place, in the snap of a finger, cultivated roots of goodness and come here; or who, at Shakyamuni Buddha's place, practiced the four immeasurable minds and come here; or who, at Shakyamuni Buddha's place, received the five precepts and the three refuges and come to me; or who, at Shakyamuni Buddha's place, built temples and come to me; or who, at Shakyamuni Buddha's place, repaired old temples and come to me; or who, at Shakyamuni Buddha's place, observed the eight precepts and come to me; or who, at Shakyamuni Buddha's place, made offerings of incense and flowers and come here; or who, having heard the Dharma there, wept with sorrow and come to me; or who, at Shakyamuni Buddha's place, listened attentively to the Dharma and come to me; or who, for their entire lives, cultivated pure conduct and come to me; or who wrote, read, or recited scriptures and come to me; or who served and made offerings and come to me.' 'At that time, Maitreya then spoke this verse:' 'Increasing in precepts, learning, and merit, in meditation and the work of contemplation, cultivating pure conduct well, and coming to me. Encouraging giving, generating joy, cultivating the root of the mind, with no various thoughts, all come to me. Or generating an equal mind, serving all Buddhas, offering food to the Sangha, all come to me. Or reciting the precepts and scriptures, learning well and explaining to others, making the Dharma flourish, now come to me. The descendants of the Shakya clan are good at teaching, making offerings to the relics, serving with Dharma offerings, now come to me. If there are those who write scriptures, proclaiming them on silk, those who make offerings to the scriptures, all come to me. With silks and various objects, making offerings to temples, calling themselves 'Namo Buddha,' all come to me. Making offerings to the present Buddhas, and to the past Buddhas, meditation is equal and just, with no increase or decrease. Therefore, regarding the Buddha's teachings, serving the Sangha, wholeheartedly serving the Three Jewels, one will surely reach the state of non-action.' 'Ananda, you should know that Maitreya Tathagata will speak this verse in that assembly. At that time, the gods and people in the assembly, contemplating these ten thoughts, eleven 'gai' of people will have their defilements removed and attain the pure Dharma eye. During the thousand years of Maitreya Tathagata's life, the Sangha will be without blemish. At that time, they will always use one verse as a precept: 'The mouth and mind do not commit evil, the body also does not transgress, one should remove these three actions, and quickly escape the abyss of birth and death.' After a thousand years, there will be those who break the precepts, and then precepts will be re-established. Maitreya Tathagata will live for eighty-four thousand years. After his Parinirvana, his remaining Dharma will last for eighty-four thousand years. The reason for this is that at that time, all beings will have sharp faculties. Those good men and good women who wish to see Maitreya Buddha, and the assembly of the three gatherings of Sravakas, and the city of Ketu, and to see King Samkha, and the four great treasures, who wish to eat natural rice, and wear natural clothing, and after their bodies break and their lives end, be reborn in the heavens, these good men and good women should diligently strive, without being lazy, and should also make offerings to the Dharma teachers, serve them, with precious flowers, incense, and various offerings, without any deficiency. Thus, Ananda! You should learn in this way.'
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爾時，阿難及諸大會聞佛所說，歡喜奉行。
增壹阿含經卷第四十五
東晉罽賓三藏瞿曇僧伽提婆譯不善品第四十八入前品中
爾時，眾多比丘集普會講堂，各生此念：「今如來甚奇！甚特！過去取般涅槃者，亦復知彼姓名、種族、持戒、翼從，皆悉分明，三昧，智慧、解脫、解脫見慧，身壽有長短，皆悉知之。云何，諸賢！為是如來分別法處，極為清凈，知彼諸佛姓字所出之處乎？為是諸天來至佛所而告此耶？」
爾時，世尊以天耳徹聞眾多比丘各興此論，便往至諸比丘所，在中央坐。爾時，世尊告諸比丘：「汝等集此為何等論？欲說何法？」
諸比丘白佛言：「我等集此，論正法之要。諸人各興此論議：『如來甚奇！甚特！乃能知過去諸佛世尊名字姓號，智慧多少，靡不貫博，甚可奇雅。云何，諸賢！為是如來分別法界，極為清凈，知彼諸佛姓字所出之處乎？為是諸天來至佛所而告此耶？』」
爾時，世尊告諸比丘：「汝等欲得聞過去諸佛神智之力乎？姓字名號、壽命長短耶？」
諸比丘對曰：「今正是時，唯愿世尊敷演其義。」
佛告諸比丘：「汝等善思念之，吾當與汝廣演其義。」爾時，眾多比丘從佛受教。
世尊告曰：「比丘當知，過去九十一劫有佛出世，號毗婆尸如來、至真、等正覺。複次，三十一劫有佛出世，名式詰如來、至真、等正覺。復于彼三十一劫內有佛，名毗舍羅婆如來出世。於此賢劫中有佛出世，名拘屢孫如來。復于賢劫中有佛出世，名拘那含牟尼如來、至真、等正覺。復于賢劫中有佛出世，名曰迦葉。復于賢劫中，我出現世，釋迦文如來、至真、等正覺。」
「九十一劫中， 有佛毗婆尸， 三十一劫中， 式詰如來出。 復于彼劫中， 毗舍如來現， 今日賢劫中， 四佛復出世。 拘孫那迦葉， 如日照世間， 欲知名字者， 其號悉如是。
「毗婆尸如來者出剎利種，式詰如來亦出剎利種，毗舍羅婆如來亦出剎利種，拘屢孫如來出婆羅門種，拘那含牟尼如來出婆羅門種，迦葉如來出婆羅門種，如我今出剎利種。」
「前佛有現者， 皆出剎利種， 拘孫至迦葉， 出於婆羅門。 最尊無能及， 我今天人師， 諸根而淡泊， 出於剎利姓
現代漢語譯本 當時，阿難和所有在場的大眾聽了佛陀所說，都歡喜地接受並實行。
《增一阿含經》卷第四十五 東晉罽賓三藏瞿曇僧伽提婆譯《不善品》第四十八，入《前品》中
當時，許多比丘聚集在普會講堂，各自心中想著：『如今如來真是太神奇了！太特別了！過去那些入般涅槃的佛陀，如來也知道他們的姓名、種族、持戒情況、隨從弟子，都清清楚楚，他們的三昧、智慧、解脫、解脫知見，以及壽命的長短，如來都知道。各位賢者！這是如來分別法界，極為清凈，所以知道那些佛陀的姓名和出身地呢？還是諸天來到佛陀這裡告訴他的呢？』 這時，世尊用天耳聽到了眾多比丘各自的議論，便來到比丘們所在的地方，坐在中央。這時，世尊告訴比丘們：『你們聚集在這裡討論什麼？想說什麼法？』 比丘們回答佛陀說：『我們聚集在這裡，討論正法的重要之處。大家各自議論：『如來真是太神奇了！太特別了！竟然能夠知道過去諸佛世尊的名字、姓號，智慧多少，無所不知，真是太奇妙了。各位賢者！這是如來分別法界，極為清凈，所以知道那些佛陀的姓名和出身地呢？還是諸天來到佛陀這裡告訴他的呢？』』 這時，世尊告訴比丘們：『你們想聽聽過去諸佛的神通智慧之力嗎？想聽聽他們的姓名、壽命長短嗎？』 比丘們回答說：『現在正是時候，希望世尊詳細地闡述其中的含義。』 佛陀告訴比丘們：『你們要好好思考，我將為你們詳細地闡述其中的含義。』當時，眾多比丘接受了佛陀的教誨。 世尊說道：『比丘們應當知道，過去九十一劫有佛出世，號毗婆尸如來、至真、等正覺。其次，三十一劫有佛出世，名式詰如來、至真、等正覺。又在那個三十一劫內有佛，名毗舍羅婆如來出世。在這個賢劫中有佛出世，名拘屢孫如來。又在賢劫中有佛出世，名拘那含牟尼如來、至真、等正覺。又在賢劫中有佛出世，名叫迦葉。又在賢劫中，我出現於世，釋迦文如來、至真、等正覺。』
『九十一劫中，有佛毗婆尸，三十一劫中，式詰如來出。又在那個劫中，毗舍如來現，今日賢劫中，四佛又出世。拘孫那迦葉，如日照世間，想知道名字的，他們的名號都是這樣。』
『毗婆尸如來出身于剎帝利種姓，式詰如來也出身于剎帝利種姓，毗舍羅婆如來也出身于剎帝利種姓，拘屢孫如來出身于婆羅門種姓，拘那含牟尼如來出身于婆羅門種姓，迦葉如來出身于婆羅門種姓，而我如今出身于剎帝利種姓。』
『之前的佛陀出現時，都出身於剎帝利種姓，拘孫到迦葉，都出身於婆羅門。最尊貴無人能及，我今天作為天人師，諸根淡泊，出身于剎帝利姓。』
English version At that time, Ananda and all the assembly, having heard what the Buddha had said, joyfully accepted and practiced it.
Ekottara Agama Sutra, Volume 45 Translated by the Tripiṭaka master Gautama Saṃghadeva of Kipin during the Eastern Jin Dynasty, Chapter 48, 'Non-Virtue,' included in the 'Previous Chapter'
At that time, many monks gathered in the Universal Assembly Hall, each thinking: 'Now the Tathagata is truly amazing! Truly extraordinary! The Tathagatas who have entered Parinirvana in the past, the Tathagata also knows their names, lineages, precepts, and disciples, all clearly, their samadhi, wisdom, liberation, the knowledge of liberation, and the length of their lives, the Tathagata knows all. Worthy ones! Is it because the Tathagata discerns the realm of Dharma with extreme purity, that he knows the names and origins of those Buddhas? Or did the devas come to the Buddha and tell him this?' At that time, the World Honored One, with his divine ear, heard the various discussions of the many monks, and went to where the monks were, sitting in the center. At that time, the World Honored One said to the monks: 'What are you discussing here? What Dharma do you wish to speak about?' The monks replied to the Buddha: 'We are gathered here to discuss the essentials of the Right Dharma. Everyone is discussing: 『The Tathagata is truly amazing! Truly extraordinary! He is able to know the names and titles of the past Buddhas, the extent of their wisdom, knowing everything, it is truly marvelous. Worthy ones! Is it because the Tathagata discerns the realm of Dharma with extreme purity, that he knows the names and origins of those Buddhas? Or did the devas come to the Buddha and tell him this?』』 At that time, the World Honored One said to the monks: 'Do you wish to hear about the divine power and wisdom of the past Buddhas? Do you wish to hear about their names and the length of their lives?' The monks replied: 'Now is the right time, we hope the World Honored One will explain the meaning in detail.' The Buddha said to the monks: 'You should think carefully, and I will explain the meaning in detail for you.' At that time, many monks received the Buddha's teachings. The World Honored One said: 'Monks, you should know that in the past ninety-one kalpas, a Buddha appeared in the world, named Vipashyin Tathagata, the Truly Enlightened One, the Perfectly Enlightened One. Secondly, in thirty-one kalpas, a Buddha appeared in the world, named Sikhin Tathagata, the Truly Enlightened One, the Perfectly Enlightened One. And within that thirty-one kalpas, there was a Buddha named Vishvabhu Tathagata who appeared in the world. In this Bhadrakalpa, a Buddha appeared in the world, named Krakucchanda Tathagata. And in this Bhadrakalpa, a Buddha appeared in the world, named Kanakamuni Tathagata, the Truly Enlightened One, the Perfectly Enlightened One. And in this Bhadrakalpa, a Buddha appeared in the world, named Kashyapa. And in this Bhadrakalpa, I appeared in the world, Shakyamuni Tathagata, the Truly Enlightened One, the Perfectly Enlightened One.'
'In ninety-one kalpas, there was the Buddha Vipashyin, in thirty-one kalpas, the Tathagata Sikhin appeared. And in that kalpa, the Tathagata Vishvabhu appeared, in today's Bhadrakalpa, four Buddhas again appeared in the world. Krakucchanda, Kanakamuni, and Kashyapa, like the sun illuminating the world, if you want to know their names, their titles are all like this.'
'The Tathagata Vipashyin was born into the Kshatriya caste, the Tathagata Sikhin was also born into the Kshatriya caste, the Tathagata Vishvabhu was also born into the Kshatriya caste, the Tathagata Krakucchanda was born into the Brahmin caste, the Tathagata Kanakamuni was born into the Brahmin caste, the Tathagata Kashyapa was born into the Brahmin caste, and I am now born into the Kshatriya caste.'
'The previous Buddhas, when they appeared, were all born into the Kshatriya caste, from Krakucchanda to Kashyapa, they were born into the Brahmin caste. The most honored, none can compare, I, today, as the teacher of gods and humans, with my senses subdued, am born into the Kshatriya lineage.'
。
「毗婆尸如來姓瞿曇，式詰如來亦出瞿曇，比舍羅婆亦出瞿曇，迦葉如來出迦葉姓，拘樓孫、拘那含牟尼亦出迦葉姓，同上而無異，我今如來姓瞿曇。」
「如初諸三佛， 出於瞿曇種， 后三至迦葉， 出於迦葉姓。 如我今現在， 天人所奉敬， 諸根而淡泊， 出於瞿曇姓。
「比丘當知，毗婆尸如來姓拘鄰若，式詰如來亦出拘鄰若，毗舍羅婆如來亦出拘鄰若，拘屢孫如來出婆羅墮，拘那含牟尼如來亦出婆羅墮，迦葉如來亦出婆羅墮，如我今如來、至真、等正覺出于拘鄰若。」
「如初諸三佛， 出於拘鄰若， 后三至迦葉， 出於婆羅墮。 諸根而淡泊， 出於拘鄰若。
「毗婆尸如來坐波羅利華樹下而成佛道，式詰如來坐分陀利樹下而成佛道，毗舍羅婆如來坐波羅樹下而成佛道，拘屢孫如來坐尸利沙樹下而成佛道，拘那含牟尼如來坐優頭跋羅樹下而成佛道，迦葉如來坐尼拘留樹下而成道果，如我今日如來坐吉祥樹下而成佛道。」
「初一成佛道， 波羅利樹下， 式坐分陀利， 毗舍坐波羅。 拘孫坐尸利， 拘那跋羅下， 迦葉拘留樹， 吉祥我成道。 七佛天中天， 照明於世間， 因緣坐諸樹， 各成其道果。
「毗婆尸如來弟子有十六萬八千之眾，式詰如來弟子之眾有十六萬，毗舍羅婆如來弟子之眾十萬，拘屢孫如來弟子之眾有八萬人，拘那含牟尼如來弟子之眾有七萬人，迦葉如來弟子之眾有六萬眾，如我今日弟子之眾有千二百五十人，皆是阿羅漢，諸漏永盡，無復諸縛。」
「百千六萬八， 毗婆尸弟子， 百千及六萬， 式詰弟子眾。 百千比丘眾， 毗舍婆弟子， 拘孫八萬眾， 拘那含七萬。 迦葉六萬眾， 皆是阿羅漢， 我今釋迦文， 千二百五十。 皆是真人行， 布現於法教， 遺法余弟子， 其數不可計。
「毗婆尸如來侍者，名曰大導師；式詰如來侍者，名曰善覺；毗舍羅婆如來侍者，名曰勝眾；拘屢孫如來侍者，名曰吉祥；拘那含牟尼如來侍者，名曰毗羅先；迦葉如來侍者，名曰導師；我今侍者，名曰阿難。」
「大道及善覺， 勝眾與吉祥， 毗羅先導師， 阿難第七侍
現代漢語譯本 『毗婆尸如來姓瞿曇，式詰如來也出自瞿曇，比舍羅婆也出自瞿曇，迦葉如來出自迦葉姓，拘樓孫、拘那含牟尼也出自迦葉姓，和前面的一樣沒有不同，我現在的如來姓瞿曇。』 『像最初的三位佛，都出自瞿曇種姓，后三位到迦葉，出自迦葉姓。像我今天現在，被天人所尊敬，諸根清凈淡泊，出自瞿曇姓。』 『比丘應當知道，毗婆尸如來姓拘鄰若，式詰如來也出自拘鄰若，毗舍羅婆如來也出自拘鄰若，拘屢孫如來出自婆羅墮，拘那含牟尼如來也出自婆羅墮，迦葉如來也出自婆羅墮，像我現在的如來、至真、等正覺出自拘鄰若。』 『像最初的三位佛，都出自拘鄰若，后三位到迦葉，出自婆羅墮。諸根清凈淡泊，出自拘鄰若。』 『毗婆尸如來坐在波羅利華樹下成佛，式詰如來坐在分陀利樹下成佛，毗舍羅婆如來坐在波羅樹下成佛，拘屢孫如來坐在尸利沙樹下成佛，拘那含牟尼如來坐在優頭跋羅樹下成佛，迦葉如來坐在尼拘留樹下成道果，像我今天如來坐在吉祥樹下成佛。』 『最初一位成佛道，在波羅利樹下，式詰坐在分陀利，毗舍坐在波羅。拘孫坐在尸利，拘那在跋羅下，迦葉在拘留樹，吉祥我成道。七佛天中天，照亮於世間，因緣坐在各種樹下，各自成就道果。』 『毗婆尸如來的弟子有十六萬八千之眾，式詰如來的弟子有十六萬，毗舍羅婆如來的弟子有十萬，拘屢孫如來的弟子有八萬人，拘那含牟尼如來的弟子有七萬人，迦葉如來的弟子有六萬眾，像我今天的弟子有千二百五十人，都是阿羅漢，諸漏永盡，不再有任何束縛。』 『十六萬八千，是毗婆尸的弟子，十六萬，是式詰的弟子眾。十萬比丘眾，是毗舍婆的弟子，拘孫有八萬眾，拘那含有七萬。迦葉有六萬眾，都是阿羅漢，我今釋迦文，有一千二百五十。都是真人修行，布現於法教，遺留的弟子，其數量不可計數。』 『毗婆尸如來的侍者，名叫大導師；式詰如來的侍者，名叫善覺；毗舍羅婆如來的侍者，名叫勝眾；拘屢孫如來的侍者，名叫吉祥；拘那含牟尼如來的侍者，名叫毗羅先；迦葉如來的侍者，名叫導師；我現在的侍者，名叫阿難。』 『大道和善覺，勝眾與吉祥，毗羅先導師，阿難是第七位侍者。』
English version 'Vipasyin Tathagata's surname was Gautama, Sikhin Tathagata also came from Gautama, Visvabhu also came from Gautama, Kasyapa Tathagata came from the Kasyapa surname, Krakucchanda and Kanakamuni also came from the Kasyapa surname, the same as the previous ones without any difference, my current Tathagata's surname is Gautama.' 'Like the first three Buddhas, they all came from the Gautama lineage, the latter three to Kasyapa, came from the Kasyapa surname. Like I am now, revered by gods and humans, with pure and detached senses, I come from the Gautama surname.' 'Monks should know, Vipasyin Tathagata's surname was Kondanna, Sikhin Tathagata also came from Kondanna, Visvabhu Tathagata also came from Kondanna, Krakucchanda Tathagata came from Bharadvaja, Kanakamuni Tathagata also came from Bharadvaja, Kasyapa Tathagata also came from Bharadvaja, like my current Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, comes from Kondanna.' 'Like the first three Buddhas, they all came from Kondanna, the latter three to Kasyapa, came from Bharadvaja. With pure and detached senses, I come from Kondanna.' 'Vipasyin Tathagata attained Buddhahood under the Palasa tree, Sikhin Tathagata attained Buddhahood under the Pundarika tree, Visvabhu Tathagata attained Buddhahood under the Sala tree, Krakucchanda Tathagata attained Buddhahood under the Sirisa tree, Kanakamuni Tathagata attained Buddhahood under the Udumbara tree, Kasyapa Tathagata attained the fruit of the path under the Nigrodha tree, like my current Tathagata, I attained Buddhahood under the Bodhi tree.' 'The first one attained the path of Buddhahood, under the Palasa tree, Sikhin sat under the Pundarika, Visvabhu sat under the Sala. Krakucchanda sat under the Sirisa, Kanakamuni under the Udumbara, Kasyapa under the Nigrodha tree, I attained the path under the Bodhi tree. The seven Buddhas, the gods among gods, illuminate the world, due to conditions they sat under various trees, each achieving their fruit of the path.' 'Vipasyin Tathagata had 168,000 disciples, Sikhin Tathagata had 160,000 disciples, Visvabhu Tathagata had 100,000 disciples, Krakucchanda Tathagata had 80,000 disciples, Kanakamuni Tathagata had 70,000 disciples, Kasyapa Tathagata had 60,000 disciples, like my current disciples, there are 1,250, all of whom are Arhats, with all outflows exhausted, and no longer any bonds.' 'One hundred and sixty-eight thousand, are the disciples of Vipasyin, one hundred and sixty thousand, are the disciples of Sikhin. One hundred thousand monks, are the disciples of Visvabhu, Krakucchanda has eighty thousand, Kanakamuni has seventy thousand. Kasyapa has sixty thousand, all are Arhats, I, Shakyamuni, have one thousand two hundred and fifty. All are true practitioners, spreading the Dharma teachings, the remaining disciples, their number is countless.' 'Vipasyin Tathagata's attendant was named Great Guide; Sikhin Tathagata's attendant was named Good Awareness; Visvabhu Tathagata's attendant was named Victorious Assembly; Krakucchanda Tathagata's attendant was named Auspicious; Kanakamuni Tathagata's attendant was named Vira-sena; Kasyapa Tathagata's attendant was named Guide; my current attendant is named Ananda.' 'Great Path and Good Awareness, Victorious Assembly and Auspicious, Vira-sena Guide, Ananda is the seventh attendant.'
。 此人供養聖， 無有不得時， 諷誦又受持， 不失其義理。
「毗婆尸如來壽八萬四千歲，式詰如來壽七萬歲，毗舍羅婆如來壽六萬歲，拘屢孫如來壽五萬歲，拘那含如來壽四萬歲，迦葉如來壽二萬歲，如我今日壽極減少，極壽不過百歲。」
「初佛八萬四， 次佛七萬歲， 毗舍婆六萬， 拘留壽五萬、 一萬二萬年， 是拘那含壽， 迦葉壽二萬， 唯我壽百年。
「如是，諸比丘！如來觀知諸佛姓名號字，皆悉分明，種類出處靡不貫練，持戒、智慧、禪定、解脫皆悉了知。」
爾時，阿難白世尊言：「如來亦說，過去恒沙諸佛取滅度者，如來亦知；當來恒沙諸佛方當來者，如來亦知。如來何故不記爾許佛所造？今但說七佛本末。」
佛告阿難：「皆有因緣本末故，如來說七佛之本末；過去恒沙諸佛，亦說七佛本末；將來彌勒出現世時，亦當記七佛之本末；若師子應如來出時，亦當記七佛之本末；若承柔順佛出世時，亦當記七佛之本末；若光焰佛出現世時，亦當記七佛之名號；若無垢佛出現世時，亦當記迦葉之本末；若寶光佛出現世時，亦當記釋迦文之本末。」
「師子柔順光， 無垢及寶光， 彌勒之次第， 皆當成佛道。 彌勒記式佛， 師子記毗舍， 柔順記拘孫， 光焰記牟尼， 無垢記迦葉， 皆說曩所緣， 寶光成三佛， 亦當記我號。 過去諸三佛， 及以將來者， 皆當記七佛， 曩所之本末。
「由此因緣故，如來記七佛名號耳。」
爾時，阿難白世尊言：「此經名何等？當云何奉行？」
佛告阿難：「此經名曰記佛名號，當念奉行。」
一時，佛在羅閱城迦蘭陀竹園所。
是時，師子長者往至舍利弗所，頭面禮足，在一面坐。爾時，師子長者白舍利弗言：「唯愿尊者當受我請？」
是時，舍利弗默然受請。是時，長者見尊者默然受請，便從坐起，禮足而退，復至大目乾連、離越、大迦葉、阿那律、迦旃延、滿愿子、優婆離、須菩提、羅云、均頭沙彌，如此上首者請五百人。是時，師子長者即還，辦具種種極妙飲食，敷好座具，又白：「時到，諸真人羅漢靡所不監，今食具已辦，唯愿屈顧，臨覆下舍。」
爾時，諸大聲聞各著三衣，持缽入城至長者家
此人供養聖者，不會錯過時機，諷誦並受持佛法，不會偏離其義理。 『毗婆尸如來壽命八萬四千歲，式詰如來壽命七萬歲，毗舍羅婆如來壽命六萬歲，拘屢孫如來壽命五萬歲，拘那含如來壽命四萬歲，迦葉如來壽命二萬歲，而我今日壽命極其短暫，最長也不過百歲。』 『最初的佛壽命八萬四千歲，第二位佛壽命七萬歲，毗舍婆佛壽命六萬歲，拘留孫佛壽命五萬歲，拘那含佛壽命四萬歲，迦葉佛壽命二萬歲，只有我的壽命只有一百年。』 『諸位比丘！如來觀察並知曉諸佛的姓名、稱號，都非常清楚，他們的種類、出處沒有不通曉的，持戒、智慧、禪定、解脫也都完全瞭解。』 當時，阿難對世尊說：『如來也說過，過去恒河沙數諸佛已經入滅，如來也知道；未來恒河沙數諸佛將要出現，如來也知道。如來為何不記載那麼多佛所造的事蹟？現在只說七佛的本末。』 佛告訴阿難：『一切都有因緣本末，所以如來說七佛的本末；過去恒河沙數諸佛，也說七佛的本末；將來彌勒出現於世時，也應當記載七佛的本末；如果師子應如來出現時，也應當記載七佛的本末；如果承柔順佛出世時，也應當記載七佛的本末；如果光焰佛出現於世時，也應當記載七佛的名號；如果無垢佛出現於世時，也應當記載迦葉的本末；如果寶光佛出現於世時，也應當記載釋迦文的本末。』 『師子、柔順、光，無垢及寶光，彌勒的次第，都將成就佛道。彌勒記載式佛，師子記載毗舍，柔順記載拘孫，光焰記載牟尼，無垢記載迦葉，都說過去所緣，寶光成就三佛，也應當記載我的名號。過去諸佛和將來的佛，都應當記載七佛，過去所經歷的本末。』 『因為這個因緣，所以如來只記載七佛的名號。』 當時，阿難對世尊說：『這部經叫什麼名字？應當如何奉行？』 佛告訴阿難：『這部經名叫《記佛名號》，應當唸誦奉行。』 一時，佛在羅閱城迦蘭陀竹園。 當時，師子長者前往舍利弗處，頂禮足下，在一旁坐下。當時，師子長者對舍利弗說：『希望尊者能夠接受我的邀請？』 當時，舍利弗默然接受邀請。當時，長者見尊者默然接受邀請，便從座位起身，禮足而退，又去邀請大目犍連、離越、大迦葉、阿那律、迦旃延、滿愿子、優婆離、須菩提、羅云、均頭沙彌，這些上首的五百人。當時，師子長者立即返回，準備各種極好的飲食，鋪設好座位，又說：『時間到了，諸位真人羅漢沒有不被邀請的，現在食物已經準備好，希望各位屈尊光臨寒舍。』 當時，諸位大聲聞各自穿著三衣，拿著缽進入城中，來到長者家中。
This person who makes offerings to the saints will not miss the opportune time, will recite and uphold the Dharma, and will not deviate from its meaning. 'The Tathagata Vipasyin's lifespan was 84,000 years, the Tathagata Sikhin's lifespan was 70,000 years, the Tathagata Visvabhu's lifespan was 60,000 years, the Tathagata Krakucchanda's lifespan was 50,000 years, the Tathagata Kanakamuni's lifespan was 40,000 years, the Tathagata Kasyapa's lifespan was 20,000 years, and my lifespan today is extremely short, not exceeding 100 years at most.' 'The first Buddha's lifespan was 84,000 years, the second Buddha's lifespan was 70,000 years, Visvabhu's lifespan was 60,000 years, Krakucchanda's lifespan was 50,000 years, Kanakamuni's lifespan was 40,000 years, Kasyapa's lifespan was 20,000 years, and only my lifespan is 100 years.' 'Monks! The Tathagata observes and knows the names and titles of all Buddhas, all very clearly, their types and origins are all understood, and their precepts, wisdom, meditation, and liberation are all fully understood.' At that time, Ananda said to the World Honored One: 'The Tathagata has also said that the Buddhas of the past, as numerous as the sands of the Ganges, have entered Nirvana, and the Tathagata knows this; the Buddhas of the future, as numerous as the sands of the Ganges, will appear, and the Tathagata knows this. Why does the Tathagata not record the deeds of so many Buddhas? Now, only the origins and ends of the seven Buddhas are spoken of.' The Buddha told Ananda: 'Everything has its causes and origins, so the Tathagata speaks of the origins and ends of the seven Buddhas; the Buddhas of the past, as numerous as the sands of the Ganges, also spoke of the origins and ends of the seven Buddhas; when Maitreya appears in the world in the future, he should also record the origins and ends of the seven Buddhas; if the Lion-like Tathagata appears, he should also record the origins and ends of the seven Buddhas; if the Gentle Tathagata appears, he should also record the origins and ends of the seven Buddhas; if the Flame-like Tathagata appears, he should also record the names of the seven Buddhas; if the Immaculate Tathagata appears, he should also record the origins and ends of Kasyapa; if the Jewel-like Tathagata appears, he should also record the origins and ends of Sakyamuni.' 'Lion, Gentle, Flame, Immaculate, and Jewel, the order of Maitreya, all will achieve Buddhahood. Maitreya records Sikhin, Lion records Visvabhu, Gentle records Krakucchanda, Flame records Muni, Immaculate records Kasyapa, all speak of past causes, Jewel achieves three Buddhas, and should also record my name. The Buddhas of the past and those of the future, all should record the seven Buddhas, the origins and ends of the past.' 'Because of this cause, the Tathagata only records the names of the seven Buddhas.' At that time, Ananda said to the World Honored One: 'What is the name of this sutra? How should it be practiced?' The Buddha told Ananda: 'This sutra is called 'Recording the Names of the Buddhas,' and it should be recited and practiced.' At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha. At that time, the elder Simha went to Sariputra, bowed his head to his feet, and sat on one side. At that time, the elder Simha said to Sariputra: 'May the Venerable One accept my invitation?' At that time, Sariputra silently accepted the invitation. At that time, the elder, seeing that the Venerable One had silently accepted the invitation, rose from his seat, bowed his feet, and retreated, and then invited Mahamoggallana, Revata, Mahakasyapa, Aniruddha, Katyayana, Purna Maitrayaniputra, Upali, Subhuti, Rahula, and Kundadhana, these five hundred leading figures. At that time, the elder Simha immediately returned, prepared all kinds of exquisite food, laid out good seats, and said: 'The time has come, all the Realized Ones and Arhats are invited, now the food is ready, may you condescend to visit my humble abode.' At that time, all the great Sravakas, each wearing their three robes and carrying their bowls, entered the city and came to the elder's house.
。時，長者見諸最尊坐已定，手自斟酌，行種種飲食。見諸聖眾食已訖，行清凈水。人施一白㲲，前受咒愿。
是時，尊者舍利弗與長者說極妙之法，便從坐起而去。還詣靜室。
爾時，羅云至世尊所，頭面禮足，在一面坐。爾時，世尊問曰：「汝今為從何來？」
羅云報云：「師子長者今日來見請。」
佛告之曰：「云何，羅云！飲食為妙？為不妙？為細耶？為粗耶？」
羅云報曰：「飲食極妙，又且豐多。今此白㲲，從彼得之。」
佛告羅云：「眾僧斯有幾人？上坐是誰？」
羅云白佛言：「和上舍利弗最為上首，及諸神德弟子有五百人。」
佛告羅云。「云何，羅云！彼長者獲福為多乎？」
羅云白佛言：「唯然，世尊！彼長者得福之報不可稱計。施一羅漢其福難限，何況大神妙天人所敬奉？今五百人均是真人，其福有何可量？」
佛告羅云，「今施五百羅漢之功德，若從眾中僧次，請一沙門，請已，供養；計此眾中差人之福，及與五百羅漢之福，百倍、千倍、巨億萬倍、不可以譬喻為比。所以然者，眾中所差，其福難限，獲甘露滅盡之處。羅云當知，猶如有人自誓說曰：『吾要當飲此江河諸水。』彼人為堪任不乎？」
羅云白佛言：「不也。世尊！所以然者，此閻浮地極為廣大。此閻浮地有四大河：一者恒伽，二者新頭，三者私陀，四者博叉。一一河者，從有五百。然此人終不能飲水使盡，但勞其功，事終不成也。」
「彼人復作是說：『我自有方便因緣，可得飲諸水使盡。』云何有因緣得飲諸水？爾時，彼人便作是念：『我當飲海水。所以然者，一切諸流，皆歸投乎海。』云何，羅云！彼人能得飲諸水乎？」
羅云白佛言：「如此方便，可得飲水使盡。所以然者，一切諸流皆歸乎海，由此因緣故，彼人得飲水盡。」
佛告之曰：「如是。羅云！一切私施猶如彼流，或獲福，或不獲福，眾僧者如彼大海。所以然者，流河決水以入于海，便滅本名，但有大海之名耳。羅云！此亦如是，今此十人皆從眾中出，非眾不成。云何為十？所謂向須陀洹、得須陀洹、向斯陀含、得斯陀含、向阿那含、得阿那含、向阿羅漢、得阿羅漢、辟支佛、佛，是謂十人皆由眾中，非獨自立。羅云！當以此方便，知其眾中差者，其福不可限量
當時，長者看到最受尊敬的座位已經安排妥當，便親自斟酒，並奉上各種食物。看到所有聖眾都用完餐后，便提供乾淨的水。有人施捨一塊白布，長者上前接受並給予祝福。 這時，尊者舍利弗為長者宣說了極其精妙的佛法，然後起身離開，回到自己的靜室。 這時，羅云來到世尊面前，頂禮佛足，在一旁坐下。世尊問他：『你從哪裡來？』 羅云回答說：『師子長者今天來邀請我。』 佛陀告訴他：『羅云，飲食是美味嗎？還是不美味？是精細的嗎？還是粗糙的？』 羅云回答說：『飲食非常美味，而且非常豐盛。現在我得到的這塊白布，就是從他那裡得到的。』 佛陀問羅云：『僧團里有多少人？上座是誰？』 羅云回答佛陀說：『和尚舍利弗是上首，還有五百位具有神力的弟子。』 佛陀告訴羅云：『羅云，那位長者獲得的福報多嗎？』 羅云回答佛陀說：『是的，世尊！那位長者得到的福報是無法估量的。供養一位羅漢的福報就難以限量，更何況是供養那些大神妙、天人所敬奉的聖眾呢？現在這五百人都是真正的修行人，他們的福報又怎麼能衡量呢？』 佛陀告訴羅云：『現在供養五百羅漢的功德，如果從僧團中按次序請一位沙門，請來後進行供養；計算僧團中被選出的人的福報，與供養五百羅漢的福報相比，是百倍、千倍、巨億萬倍，無法用比喻來相比的。之所以這樣，是因為從僧團中選出的人，其福報是難以限量的，他們獲得了甘露滅盡的境界。羅云，你應該知道，就像有人發誓說：『我一定要喝完這條江河裡的所有水。』這個人能做到嗎？』 羅云回答佛陀說：『不能。世尊！之所以這樣，是因為這個閻浮提非常廣大。這個閻浮提有四大河：第一條是恒伽河，第二條是新頭河，第三條是私陀河，第四條是博叉河。每一條河都有五百條支流。這個人最終不可能喝完所有的水，只會徒勞無功，事情最終不會成功。』 『那個人又說：『我自有方便因緣，可以喝完所有的水。』他有什麼因緣可以喝完所有的水呢？這時，那個人就想：『我應當喝海水。之所以這樣，是因為所有的河流都匯入大海。』羅云，那個人能喝完所有的水嗎？』 羅云回答佛陀說：『用這種方法，可以喝完所有的水。之所以這樣，是因為所有的河流都匯入大海，因此，那個人可以喝完所有的水。』 佛陀告訴他：『是的，羅云！一切私人的佈施就像那些河流，有時獲得福報，有時不獲得福報，而僧團就像大海。之所以這樣，是因為河流的水流入大海，就會失去原來的名字，只剩下大海的名字。羅云！也是這樣，現在這十個人都是從僧團中出來的，沒有僧團就不能成就。哪十個人呢？就是指趨向須陀洹果位的人、證得須陀洹果位的人、趨向斯陀含果位的人、證得斯陀含果位的人、趨向阿那含果位的人、證得阿那含果位的人、趨向阿羅漢果位的人、證得阿羅漢果位的人、辟支佛、佛，這十個人都是從僧團中出來的，不是獨自成就的。羅云！應當用這種方法，知道從僧團中選出的人，其福報是不可思議的。』
At that time, the elder saw that the most honored seat was arranged, and personally poured wine and offered various foods. Seeing that all the holy assembly had finished eating, he provided clean water. Someone offered a white cloth, and the elder came forward to receive it and give blessings. At this time, the Venerable Shariputra expounded the extremely profound Dharma to the elder, then got up and left, returning to his quiet chamber. At this time, Rahula came to the World Honored One, bowed his head to the Buddha's feet, and sat to one side. The World Honored One asked him, 'Where have you come from?' Rahula replied, 'The elder Simha came to invite me today.' The Buddha told him, 'Rahula, was the food delicious? Or not delicious? Was it fine? Or coarse?' Rahula replied, 'The food was very delicious and very abundant. This white cloth I received now, I got it from him.' The Buddha asked Rahula, 'How many people are there in the Sangha? Who is the senior monk?' Rahula replied to the Buddha, 'The Venerable Shariputra is the leader, and there are five hundred disciples with divine powers.' The Buddha told Rahula, 'Rahula, does that elder obtain much merit?' Rahula replied to the Buddha, 'Yes, World Honored One! The merit that elder obtains is immeasurable. The merit of offering to one Arhat is limitless, let alone offering to those great, wondrous, and revered by gods and humans? Now these five hundred people are all true practitioners, how can their merit be measured?' The Buddha told Rahula, 'Now, the merit of offering to five hundred Arhats, if from the Sangha, one were to invite a Shramana in order, and after inviting, make offerings; calculating the merit of the person chosen from the Sangha, compared to the merit of offering to five hundred Arhats, it is a hundred times, a thousand times, a hundred million times, and cannot be compared by analogy. The reason for this is that the merit of the one chosen from the Sangha is limitless, they have attained the realm of the extinction of the nectar. Rahula, you should know, it is like someone who vows, saying: 'I must drink all the water in this river.' Is that person capable of doing so?' Rahula replied to the Buddha, 'No, World Honored One! The reason for this is that this Jambudvipa is extremely vast. This Jambudvipa has four great rivers: the first is the Ganges, the second is the Sindhu, the third is the Sita, and the fourth is the Vakshu. Each river has five hundred tributaries. That person will ultimately not be able to drink all the water, it will only be in vain, and the matter will ultimately not succeed.' 'That person then says: 'I have a convenient cause and condition, I can drink all the water.' What cause and condition does he have to drink all the water? At this time, that person thinks: 'I should drink the seawater. The reason for this is that all rivers flow into the sea.' Rahula, can that person drink all the water?' Rahula replied to the Buddha, 'With this method, one can drink all the water. The reason for this is that all rivers flow into the sea, therefore, that person can drink all the water.' The Buddha told him, 'Yes, Rahula! All private donations are like those rivers, sometimes obtaining merit, sometimes not obtaining merit, while the Sangha is like the sea. The reason for this is that the water of the rivers flows into the sea, and it loses its original name, only the name of the sea remains. Rahula! It is also like this, now these ten people all come from the Sangha, without the Sangha they cannot achieve. Who are the ten? They are those who are approaching the Srotapanna fruit, those who have attained the Srotapanna fruit, those who are approaching the Sakadagami fruit, those who have attained the Sakadagami fruit, those who are approaching the Anagami fruit, those who have attained the Anagami fruit, those who are approaching the Arhat fruit, those who have attained the Arhat fruit, Pratyekabuddhas, and Buddhas, these ten people all come from the Sangha, they are not self-established. Rahula! You should use this method to know that the merit of those chosen from the Sangha is inconceivable.'
。是故，羅云！善男子、善女人慾求其福不可稱計，當供養聖眾。羅云當知，猶如有人以酥投水，凝，不得廣普，若以油投水，則遍滿其上。是故，羅云，當念供養聖眾比丘僧。如是，羅云！當作是學。」
爾時，師子長者聞如來嘆說施眾之福，不嘆說余福。爾時，長者以余時，往至世尊所，頭面禮足，在一面坐。爾時，師子長者白世尊言：「適聞如來而嘆說施眾之福，不嘆別請人之福，自今已后常當供養聖眾。」
佛告之曰：「我不作爾說：『當供養聖眾，不供養餘人。』今施畜生猶獲其福，何況餘人？但我所說者福有多少。所以然者，如來聖眾可敬、可貴，是世間無上福田。今此眾中有四向、四得及聲聞乘、辟支佛乘、佛乘。其有善男子、善女人慾得三乘之道者，當從眾中求之。所以然者，三乘之道皆出乎眾。長者！我觀此因緣義，故而說此語耳。亦不教人應施聖眾，不應施餘人。」
爾時，長者白世尊言：「如是，如尊教敕，自今已后。若作福業，盡當供養聖眾，不選擇人施。」
爾時，世尊與彼長者說微妙之法，令發歡悅之心。長者聞法已，即從座起，頭面禮足，便退而去。
爾時，師子長者意欲施立福業。
爾時，諸天來告之曰：「此是向須陀洹之人，此是得須陀洹，施此得福多，施此得福少。」
爾時，天人即嘆頌曰：
「如來嘆擇施， 與此諸德士， 施此獲福多， 如良田生苗。」
爾時，師子長者默然不對。爾時，天人復語長者：「此是持戒人，此是犯戒人；此向須陀洹人，此是得須陀洹人；此向斯陀含人，此是得斯陀含人；此向阿那含，此得阿那含；此向阿羅漢，此得阿羅漢；此是聲聞乘，此是辟支佛乘，此是佛乘；施此得福少，施此得福多。」
爾時，師子長者默然不對。何以故爾？但憶如來教誡，不選擇而施。
爾時，師子長者復以余時，至世尊所，頭面禮足，在一面坐：「我自憶念請聖眾飯之，有天來告我言：『此是持戒，此是犯戒；此人向須陀洹，此人得須陀洹，乃至三乘皆悉分別。』又說此偈：
「『如來嘆擇施， 與此諸德士， 施此獲福多， 如良田生苗。』
「時我復作是念：『如來教誡不可違戾，豈當生心選擇施乎？終無是非之心、高下之意也
因此，羅云！善男子、善女人如果想要獲得不可計量的福報，應當供養聖眾。羅云應當知道，就像有人把酥油投入水中，它會凝結，不能廣泛散佈；如果把油投入水中，它就會遍佈水面。因此，羅云，應當想著供養聖眾比丘僧。羅云，你應當這樣學習。 當時，師子長者聽到如來讚歎佈施給僧眾的福報，而不讚嘆佈施給其他人的福報。之後，長者在其他時間，來到世尊那裡，頂禮佛足，在一旁坐下。當時，師子長者對世尊說：『我剛才聽到如來讚歎佈施給僧眾的福報，而不讚嘆單獨請人的福報，從今以後我應當常常供養聖眾。』 佛告訴他說：『我不是這樣說：『應當供養聖眾，不供養其他人。』現在佈施給畜生尚且獲得福報，何況是其他人呢？但我所說的是福報有多少的區別。之所以這樣說，是因為如來聖眾值得尊敬、值得珍貴，是世間無上的福田。現在這個僧眾中有四向、四得以及聲聞乘、辟支佛乘、佛乘。如果有善男子、善女人想要得到三乘之道，應當從僧眾中尋求。之所以這樣說，是因為三乘之道都出自僧眾。長者！我觀察到這個因緣的意義，所以才說這些話。我也不是教人應該佈施給聖眾，不應該佈施給其他人。』 當時，長者對世尊說：『是的，如您教導的那樣，從今以後，如果做福業，都應當供養聖眾，不選擇人佈施。』 當時，世尊為那位長者說了微妙的佛法，使他生起歡喜之心。長者聽了佛法后，就從座位上站起來，頂禮佛足，然後退了出去。 當時，師子長者想要建立福業。 當時，諸天來告訴他說：『這個人是趨向須陀洹果位的人，這個人是證得須陀洹果位的人，佈施給這個人得到的福報多，佈施給那個人得到的福報少。』 當時，天人就讚歎說： 『如來讚歎選擇佈施，給予這些有德之人，佈施給他們獲得的福報多，就像良田生長出苗。』 當時，師子長者沉默不語。當時，天人又對長者說：『這個人是持戒的人，這個人是犯戒的人；這個人是趨向須陀洹果位的人，這個人是證得須陀洹果位的人；這個人是趨向斯陀含果位的人，這個人是證得斯陀含果位的人；這個人是趨向阿那含果位的人，這個人是證得阿那含果位的人；這個人是趨向阿羅漢果位的人，這個人是證得阿羅漢果位的人；這個人是聲聞乘，這個人是辟支佛乘，這個人是佛乘；佈施給這個人得到的福報少，佈施給那個人得到的福報多。』 當時，師子長者沉默不語。為什麼這樣呢？只是憶念如來的教誨，不選擇而佈施。 當時，師子長者又在其他時間，來到世尊那裡，頂禮佛足，在一旁坐下：『我回憶起自己請聖眾吃飯的時候，有天人來告訴我：『這個人是持戒的，這個人是犯戒的；這個人是趨向須陀洹果位的，這個人是證得須陀洹果位的，乃至三乘都一一分別。』又說了這首偈： 『如來讚歎選擇佈施，給予這些有德之人，佈施給他們獲得的福報多，就像良田生長出苗。』 『當時我又這樣想：『如來的教誨不可違背，怎麼能生起選擇佈施的心呢？終究不應該有是非之心、高下之意啊。』
Therefore, Rahula! Good men and good women who wish to obtain immeasurable blessings should make offerings to the Holy Assembly. Rahula should know that just as someone who puts ghee into water, it congeals and cannot spread widely; if oil is put into water, it will cover the surface. Therefore, Rahula, you should think of making offerings to the Holy Assembly of monks. Rahula, you should learn in this way. At that time, the elder Simha heard the Tathagata praise the merit of giving to the Sangha, but not praise the merit of giving to others. Later, the elder went to the World Honored One, bowed his head to his feet, and sat to one side. At that time, the elder Simha said to the World Honored One: 'I just heard the Tathagata praise the merit of giving to the Sangha, but not praise the merit of inviting individuals. From now on, I should always make offerings to the Holy Assembly.' The Buddha told him: 'I did not say: 'You should make offerings to the Holy Assembly and not make offerings to others.' Even giving to animals now brings merit, how much more so to others? But what I am saying is that there is a difference in the amount of merit. The reason for this is that the Tathagata's Holy Assembly is worthy of respect and precious, and is the supreme field of merit in the world. Now, in this assembly, there are those who are on the four paths, those who have attained the four fruits, as well as those of the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle. If there are good men and good women who wish to attain the path of the three vehicles, they should seek it from the assembly. The reason for this is that the path of the three vehicles all comes from the assembly. Elder! I have observed the meaning of this cause and condition, and that is why I say these words. I am also not teaching people that they should give to the Holy Assembly and not give to others.' At that time, the elder said to the World Honored One: 'Yes, as you have taught, from now on, if I do meritorious deeds, I should make offerings to the Holy Assembly, and not choose who to give to.' At that time, the World Honored One spoke subtle Dharma to that elder, causing him to have a joyful heart. After the elder heard the Dharma, he immediately rose from his seat, bowed his head to his feet, and then withdrew. At that time, the elder Simha wanted to establish meritorious deeds. At that time, the devas came and told him: 'This person is on the path to becoming a Stream-Enterer, this person has attained the fruit of a Stream-Enterer, giving to this person brings much merit, giving to that person brings little merit.' At that time, the devas praised in verse: 'The Tathagata praises selective giving, giving to these virtuous ones, giving to them brings much merit, like good fields growing seedlings.' At that time, the elder Simha remained silent. At that time, the devas again said to the elder: 'This person is a keeper of precepts, this person is a breaker of precepts; this person is on the path to becoming a Stream-Enterer, this person has attained the fruit of a Stream-Enterer; this person is on the path to becoming a Once-Returner, this person has attained the fruit of a Once-Returner; this person is on the path to becoming a Non-Returner, this person has attained the fruit of a Non-Returner; this person is on the path to becoming an Arhat, this person has attained the fruit of an Arhat; this person is of the Sravaka Vehicle, this person is of the Pratyekabuddha Vehicle, this person is of the Buddha Vehicle; giving to this person brings little merit, giving to that person brings much merit.' At that time, the elder Simha remained silent. Why was this so? He was only remembering the Tathagata's teaching, not to choose when giving. At that time, the elder Simha again went to the World Honored One, bowed his head to his feet, and sat to one side: 'I recall that when I invited the Holy Assembly for a meal, devas came and told me: 'This person is a keeper of precepts, this person is a breaker of precepts; this person is on the path to becoming a Stream-Enterer, this person has attained the fruit of a Stream-Enterer, and so on, distinguishing all three vehicles.' They also spoke this verse: 'The Tathagata praises selective giving, giving to these virtuous ones, giving to them brings much merit, like good fields growing seedlings.' 'At that time, I thought: 'The Tathagata's teachings cannot be violated, how can I give rise to a mind of selective giving? Ultimately, there should be no mind of right and wrong, or of high and low.'
。』時我復作是念：『我當盡施一切眾生之類，汝自持戒受福無窮，若使犯戒自受其殃。但愍眾生，非食不濟命。』」
佛告長者：「善哉！善哉！長者！行過弘誓，菩薩所施心恒平等。長者當知，若菩薩惠施之日，諸天來告之：『族姓子當知，此是持戒人，此是犯戒人，施此得福多，施此得福少。』爾時，菩薩終無此心：『此應施，此不應施。』然菩薩執意而無是非，亦不言此持戒，亦不言此犯戒。是故，長者！當念平等惠施，長夜之中獲福無量。」
是時，師子長者憶如來教誡，熟視世尊，意不移動，即于座上，得法眼凈。是時，師子長者即從座起，頭面禮足，便退而去。
爾時，長者去未久，佛告諸比丘曰：「此師子長者憶平等施故，又視如來從頭至足，即于座上得法眼凈。」爾時，世尊告諸比丘：「我優婆塞中第一弟子平等施者，所謂師子長者是。」
爾時，尊者舍利弗在耆阇崛山中屏猥之處，補納故衣。爾時，有十千梵迦夷天從梵天沒，來至舍利弗所，頭面禮足，各圍繞侍焉，又以此偈而嘆頌曰：
「歸命人中上， 歸命人中尊， 我等今不得， 為依何等禪？」
是時，十千梵迦夷天說此語已，舍利弗默然可之。爾時，諸天以見舍利弗默然可已，即禮足退去。諸天去未遠，舍利弗即入金剛三昧。
是時有二鬼，一名伽羅，二名優婆伽羅。毗沙門天王使遣至毗留勒天王所，欲論人、天之事。是時，二鬼從彼虛空而過，遙見舍利弗結加趺坐，繫念在前，意寂然定，伽羅鬼謂彼鬼言：「我今堪任以拳打此沙門頭。」
優波伽羅鬼語第二鬼曰：「汝勿興此意打沙門頭。所以然者，此沙門極有神德，有大威力，此尊名舍利弗，世尊弟子中聰明高才無復過是，智慧弟子中最為第一。備于長夜，受苦無量。」
是時，彼鬼再三曰：「我能堪任打此沙門頭。」
優波伽羅鬼報曰：「汝今不隨我語者，汝便住此，吾欲舍汝去此。」
惡鬼曰：「汝畏此沙門乎？」
優波伽羅鬼曰：「我實畏之，設汝以手打此沙門者，此地當分為二分，正爾，當暴風疾雨，地亦振動，諸天驚動，地已振動，四天王亦當驚怖，四天王已知於我等，不安其所。」
是時惡鬼曰：「我今堪任辱此沙門。」善鬼聞已，便舍而去
『當時我再次這樣想：『我應當盡力施捨給一切眾生，你自己持戒會得到無盡的福報，如果犯戒就要自己承受災禍。只是憐憫眾生，不吃東西就無法活命。』 佛告訴長者：『好啊！好啊！長者！你的行為超越了弘大的誓願，菩薩的施捨之心永遠是平等的。長者應當知道，如果菩薩在佈施的時候，諸天來告訴他：『善男子，你要知道，這是持戒的人，這是犯戒的人，施捨給這個人得到的福報多，施捨給這個人得到的福報少。』這時，菩薩心中絕對不會有這樣的想法：『這個應該施捨，這個不應該施捨。』然而菩薩執著于平等而沒有是非分別，也不說這個人持戒，也不說這個人犯戒。所以，長者！應當記住平等佈施，在漫長的夜晚中獲得無量的福報。』 當時，師子長者回憶起如來的教誨，仔細地看著世尊，心意沒有動搖，就在座位上，得到了法眼清凈。當時，師子長者立刻從座位上站起來，頭面禮拜佛足，然後退了下去。 這時，長者離開沒多久，佛告訴眾比丘說：『這位師子長者因為憶念平等佈施的緣故，又從頭到腳地看著如來，就在座位上得到了法眼清凈。』當時，世尊告訴眾比丘：『我的優婆塞弟子中，第一位平等佈施的人，就是這位師子長者。』 當時，尊者舍利弗在耆阇崛山中僻靜的地方，縫補舊衣服。當時，有一萬梵迦夷天從梵天界下來，來到舍利弗所在的地方，頭面禮拜佛足，各自圍繞侍奉著他，又用這首偈頌來讚歎： 『歸命人中之上，歸命人中之尊，我們現在無法得知，應該依靠什麼樣的禪定？』 當時，一萬梵迦夷天說完這些話后，舍利弗默默地認可了。當時，諸天看到舍利弗默默地認可了，就禮拜佛足退去了。諸天離開不遠，舍利弗就進入了金剛三昧。 當時有兩個鬼，一個叫伽羅，一個叫優婆伽羅。毗沙門天王派遣他們到毗留勒天王那裡，想要討論人界和天界的事情。當時，兩個鬼從空中經過，遠遠地看到舍利弗結跏趺坐，專心致志地想著事情，心意寂靜安定，伽羅鬼對另一個鬼說：『我現在能夠用拳頭打這個沙門的頭。』 優波伽羅鬼對第二個鬼說：『你不要產生打沙門頭的想法。之所以這樣說，是因為這個沙門非常有神德，有很大的威力，這位尊者名叫舍利弗，是世尊弟子中最聰明、最有才能的，智慧弟子中最為第一。如果冒犯他，將會長夜受苦，無量無邊。』 當時，那個鬼再三地說：『我能夠打這個沙門的頭。』 優波伽羅鬼回答說：『你現在不聽我的話，你就待在這裡，我要捨棄你離開了。』 惡鬼說：『你害怕這個沙門嗎？』 優波伽羅鬼說：『我確實害怕他，如果你用手打這個沙門，這塊地會分成兩半，立刻就會有暴風疾雨，大地也會震動，諸天會驚恐，大地已經震動，四大天王也會驚恐，四大天王知道我們后，會讓我們不得安寧。』 當時惡鬼說：『我現在能夠侮辱這個沙門。』善鬼聽了之後，就捨棄他離開了。
'Then I thought again: 'I should give to all sentient beings. If you keep the precepts, you will receive endless blessings; if you break the precepts, you will suffer the consequences yourself. I only pity sentient beings who cannot survive without food.' The Buddha told the elder: 'Excellent! Excellent! Elder! Your actions surpass the great vows. A Bodhisattva's heart of giving is always equal. Elder, you should know that if a Bodhisattva is giving, and the gods come to tell him: 'Good son, you should know that this is a precept-keeping person, and this is a precept-breaking person. Giving to this person will bring more blessings, and giving to that person will bring fewer blessings.' At this time, the Bodhisattva will never have such thoughts: 'This one should be given to, and this one should not be given to.' However, the Bodhisattva adheres to equality without right or wrong, and does not say that this person keeps the precepts, nor does he say that this person breaks the precepts. Therefore, elder! You should remember to give equally, and you will receive immeasurable blessings throughout the long night.' At that time, Elder Lion recalled the Buddha's teachings, looked carefully at the World Honored One, and his mind did not waver. He attained the pure Dharma eye while still in his seat. At that time, Elder Lion immediately rose from his seat, bowed his head to the Buddha's feet, and then withdrew. At this time, not long after the elder left, the Buddha told the monks: 'This Elder Lion, because he remembered to give equally, and also looked at the Tathagata from head to toe, attained the pure Dharma eye while still in his seat.' At that time, the World Honored One told the monks: 'Among my lay disciples, the first one to give equally is this Elder Lion.' At that time, Venerable Sariputra was in a secluded place on Mount Gijjhakuta, mending his old clothes. At that time, ten thousand Brahma Kayika gods descended from the Brahma realm and came to where Sariputra was. They bowed their heads to his feet, each surrounding and attending to him. They also praised him with this verse: 'We take refuge in the highest among men, we take refuge in the honored among men. We cannot know now, what kind of meditation should we rely on?' At that time, after the ten thousand Brahma Kayika gods said these words, Sariputra silently approved. At that time, the gods, seeing that Sariputra had silently approved, bowed to his feet and withdrew. Not long after the gods left, Sariputra entered the Vajra Samadhi. At that time, there were two ghosts, one named Kala and the other named Upakala. King Vaisravana sent them to King Virudhaka to discuss matters of the human and heavenly realms. At that time, the two ghosts passed through the sky and saw Sariputra sitting in full lotus position, focusing his mind on the matter at hand, his mind calm and settled. The ghost Kala said to the other ghost: 'I am now capable of hitting this Shramana's head with my fist.' The ghost Upakala said to the second ghost: 'You should not have the idea of hitting the Shramana's head. The reason for this is that this Shramana has great divine virtue and great power. This venerable one is named Sariputra, and he is the most intelligent and talented among the Buddha's disciples, and the foremost among the disciples of wisdom. If you offend him, you will suffer immeasurable suffering throughout the long night.' At that time, that ghost said again and again: 'I am capable of hitting this Shramana's head.' The ghost Upakala replied: 'If you do not listen to me now, then you stay here, and I will abandon you and leave.' The evil ghost said: 'Are you afraid of this Shramana?' The ghost Upakala said: 'I am indeed afraid of him. If you hit this Shramana with your hand, this ground will split into two, and there will immediately be a storm and heavy rain, and the earth will also shake. The gods will be terrified, the earth has already shaken, and the Four Heavenly Kings will also be terrified. If the Four Heavenly Kings know about us, they will not let us be at peace.' At that time, the evil ghost said: 'I am now capable of insulting this Shramana.' The good ghost, upon hearing this, abandoned him and left.
。
時，彼惡鬼即以手打舍利弗頭。是時，天地大動，四面有暴風疾雨，尋時來至，地即分為二分，此惡鬼即以全身墮地獄中。爾時，尊者舍利弗即從三昧起，整衣服，下耆阇崛山，往詣竹園至世尊所，頭面禮足，在一面坐。
爾時，佛告舍利弗曰：「汝今身體無有疾病乎？」
舍利弗言：「體素無患，唯苦頭痛。」
世尊告曰：「伽羅鬼以手打汝頭。若當彼鬼以手打須彌山者，即時須彌山便為二分。所以然者，彼鬼有大力故。今此鬼受其罪報故，全身入阿鼻地獄中。」
爾時，世尊告諸比丘：「甚奇！甚特！金剛三昧力乃至於斯。由此三昧力故無所傷害，正使須彌山打其頭者，終不能動其毫毛。所以然者，比丘聽之。於此賢劫中有佛，名拘屢孫如來、至真、等正覺。彼佛有二大聲聞，一名等壽，二名大智。比丘等壽，神足第一；比丘大智，智慧第一，如我今日舍利弗智慧第一，目乾連神足第一。爾時，等壽、大智二比丘，俱得金剛三昧。當於一時，等壽比丘在閑靜之處，入金剛三昧。時，諸牧牛人、牧羊人、取薪草人，見此比丘坐禪，各各自相謂言：『此沙門今日以取無常。』是時，牧牛人及取薪人集諸草木，𧂐比丘身上，以火燒已，而舍之去。
「是時，等壽比丘即從三昧起，正衣服，便退而去。是時，比丘即以其日，著衣持缽，入村乞食。時，諸取薪草人見此比丘村中乞食，各各自相謂言：『此比丘昨日以取命終，我等以火焚燒，今日復還活，今當立字，字曰還活。』若有比丘得金剛三昧者，火所不燒，刀斫不入，水所不漂，不為他所中傷。如是，比丘！金剛三昧威德如是。今舍利弗得此三昧，舍利弗比丘多游二處：空三昧、金剛三昧。是故，諸比丘！當求方便，行金剛三昧。如是，比丘！當作是學。」
爾時，世尊告諸比丘：「我當教汝，如舍利弗比丘，比丘智慧、大智、分別廣智、無邊智、捷疾之智、普游智、利智、甚深智、斷智，少欲知足、閑靜勇猛、念不分散、戒成就、三昧成就、智慧、解脫見慧成就、柔和無爭、去惡辯了、忍諸言語、嘆說離惡、常念去離、愍念生萠、然熾正法、與人說法無有厭足
當時，那個惡鬼就用手打舍利弗的頭。這時，天地劇烈震動，四面八方颳起狂風暴雨，瞬間就到了，地面立刻裂成兩半，這個惡鬼也全身墜入地獄之中。那時，尊者舍利弗就從禪定中起身，整理好衣服，下耆阇崛山，前往竹園，來到世尊那裡，頭面頂禮佛足，在一旁坐下。 這時，佛陀告訴舍利弗說：『你現在身體沒有疾病嗎？』 舍利弗說：『身體本來沒有疾病，只是頭痛。』 世尊告訴他說：『是伽羅鬼用手打了你的頭。如果那個鬼用手打須彌山，須彌山會立刻裂成兩半。之所以這樣，是因為那個鬼有很大的力量。現在這個鬼因為受到罪報，全身墜入阿鼻地獄之中。』 這時，世尊告訴各位比丘：『真是奇特！真是特別！金剛三昧的力量竟然如此強大。因為這種三昧的力量，不會受到任何傷害，即使須彌山撞擊他的頭，也終究不能動他一根毫毛。之所以這樣，比丘們聽著。在這個賢劫中，有一尊佛，名叫拘屢孫如來、至真、等正覺。那位佛有兩位大弟子，一位名叫等壽，一位名叫大智。比丘等壽，神通第一；比丘大智，智慧第一，就像我今天的舍利弗智慧第一，目犍連神通第一。當時，等壽、大智兩位比丘，都得到了金剛三昧。在某個時候，等壽比丘在安靜的地方，進入金剛三昧。當時，一些放牛人、放羊人、砍柴人，看到這位比丘在坐禪，各自互相說道：『這個沙門今天已經死了。』這時，放牛人和砍柴人收集各種草木，堆在比丘身上，用火焚燒后，就離開了。 『這時，等壽比丘就從禪定中起身，整理好衣服，然後離開了。這時，這位比丘當天就穿著衣服，拿著缽，進入村莊乞食。當時，那些砍柴人看到這位比丘在村莊里乞食，各自互相說道：『這個比丘昨天已經死了，我們用火焚燒了他，今天又活了過來，現在給他起個名字，叫做還活。』如果有比丘得到金剛三昧，火燒不著，刀砍不入，水沖不走，不會被他人傷害。像這樣，比丘們！金剛三昧的威力就是這樣。現在舍利弗得到了這種三昧，舍利弗比丘經常在兩個地方修行：空三昧、金剛三昧。所以，各位比丘！應當尋求方便，修行金剛三昧。像這樣，比丘們！應當這樣學習。』 這時，世尊告訴各位比丘：『我將教導你們，像舍利弗比丘一樣，擁有比丘的智慧、大智、分別廣智、無邊智、敏捷之智、普遍遊歷之智、銳利之智、深奧之智、斷除煩惱之智，少欲知足、清靜勇猛、心不散亂、戒律成就、禪定成就、智慧、解脫知見成就、柔和不爭、去除惡行、善於辯論、忍受各種言語、讚歎遠離惡行、常常想著遠離、憐憫眾生、燃起正法、為他人說法永不厭倦。
At that time, the evil ghost struck Shariputra's head with his hand. At that moment, the heavens and earth shook violently, and a fierce storm and rain came from all directions. Instantly, the ground split into two, and the evil ghost fell into hell with his entire body. Then, the venerable Shariputra arose from his samadhi, adjusted his robes, descended from Mount Gijjhakuta, went to the Bamboo Grove, and approached the World Honored One. He bowed his head to the Buddha's feet and sat to one side. At that time, the Buddha said to Shariputra, 'Is your body free from illness?' Shariputra replied, 'My body is generally well, but I have a headache.' The World Honored One said, 'The Kala ghost struck your head with his hand. If that ghost were to strike Mount Sumeru with his hand, Mount Sumeru would immediately split in two. The reason for this is that the ghost has great power. Now, this ghost is receiving the retribution for his sins, and his entire body has fallen into Avici Hell.' At that time, the World Honored One said to the monks, 'How marvelous! How extraordinary! The power of the Vajra Samadhi is so great. Because of the power of this samadhi, one is not harmed. Even if Mount Sumeru were to strike one's head, it would not move a single hair. The reason for this is, monks, listen. In this Bhadrakalpa, there was a Buddha named Krakucchanda Tathagata, the Truly Enlightened One, the Perfectly Enlightened One. That Buddha had two great disciples, one named Equal Life and the other named Great Wisdom. The monk Equal Life was foremost in supernatural powers, and the monk Great Wisdom was foremost in wisdom, just as my Shariputra today is foremost in wisdom, and Maudgalyayana is foremost in supernatural powers. At that time, the two monks, Equal Life and Great Wisdom, both attained the Vajra Samadhi. Once, the monk Equal Life was in a quiet place, entering the Vajra Samadhi. At that time, some cowherds, shepherds, and wood gatherers saw this monk meditating and said to each other, 'This shramana has died today.' Then, the cowherds and wood gatherers gathered various grasses and wood, piled them on the monk's body, burned them with fire, and left. 'At that time, the monk Equal Life arose from his samadhi, adjusted his robes, and then left. That day, the monk put on his robes, took his bowl, and went into the village to beg for food. When the wood gatherers saw this monk begging for food in the village, they said to each other, 'This monk died yesterday, and we burned him with fire, but today he has come back to life. Let's give him a name, let's call him 'Returned to Life'.' If a monk attains the Vajra Samadhi, fire cannot burn him, swords cannot cut him, water cannot wash him away, and he cannot be harmed by others. Thus, monks! The power of the Vajra Samadhi is like this. Now Shariputra has attained this samadhi. The monk Shariputra often practices in two places: the Emptiness Samadhi and the Vajra Samadhi. Therefore, monks! You should seek the means to practice the Vajra Samadhi. Thus, monks! You should learn in this way.' At that time, the World Honored One said to the monks, 'I will teach you, like the monk Shariputra, to possess the wisdom of a monk, great wisdom, discriminating wisdom, boundless wisdom, swift wisdom, universally traveling wisdom, sharp wisdom, profound wisdom, the wisdom to cut off afflictions, to be content with little, to be quiet and courageous, to have an undistracted mind, to be accomplished in precepts, to be accomplished in samadhi, to have wisdom, to be accomplished in the wisdom of liberation, to be gentle and non-contentious, to remove evil deeds, to be skilled in debate, to endure all kinds of speech, to praise the abandonment of evil, to always think of detachment, to have compassion for all beings, to ignite the true Dharma, and to teach others without weariness.'
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「十千諸天人， 儘是梵迦夷， 自歸舍利弗， 于靈鷲山頂： 『歸命人中上， 歸命人中尊， 我今不能知， 為依何等禪？』 如是弟子花， 莊嚴佛道樹， 如天晝度園， 快樂無有比。」
「弟子華者，即是舍利弗比丘是。所以然者，此人則能莊嚴佛樹。道樹者，即如來是也；如來能覆蓋一切眾生。是故，比丘！當念勤加勇猛精進，如舍利弗比丘。如是，比丘！當作是學。」
增壹阿含經卷第四十六
放牛品第四十九第四分別誦
爾時，世尊告諸比丘：「若放牛兒成就十一法，牛群終不長益，亦復不能將護其牛。云何為十一？於是，放牛人亦不別其色，不解其相，應摩刷而不摩刷，不覆護瘡痍，不隨時放煙，不知良田茂草處，不知安隱之處，亦復不知渡牛處所，不知時宜，若𤛗牛時不留遺余盡取𤛗之，是時諸大牛可任用者不隨時將護。是謂，比丘！若牧牛人成就此十一法，終不能長養其牛，將護其身。
「今此眾中比丘亦復如是，終不能有所長益。云何為十一？於是，比丘不別其色，不曉其相，應摩刷而不摩刷，不覆護瘡痍，不隨時放煙，不知良田茂草處，不知渡處，亦復不知安隱之處，不知時宜，食不知留遺余，諸長老比丘亦不敬待。
「云何比丘不知色？於是，比丘有四大及四大所造色，皆悉不知。如是比丘不別其色。
「云何比丘不別其相？於是，比丘不知行愚，亦不知行智，如實而不知。如是比丘不別其相。
「云何比丘應摩刷而不摩刷？於是，比丘若眼見色便起色想，有諸亂念，又且不守護眼根，以不善攝念，造眾殃釁，不守護眼根；如是，比丘若耳聞聲，鼻嗅香，舌知味，身知細滑，意知法，起諸亂想，亦不守護意根，不改其行。如是比丘應摩刷而不摩刷。
「云何比丘不覆護瘡？於是，比丘起欲想而不捨離，亦不除去其念；若起瞋想、殺害想，起諸惡不善想，終不捨之。如是比丘不覆護瘡。
「云何比丘不隨時起煙？於是，比丘所諷誦法，不隨時向人說。如是比丘不隨時放煙。
「云何比丘不知良田茂草？於是，比丘不知四意止，如實而不知。如是比丘不知良田茂草處。
「云何比丘不知渡處？於是，比丘不別賢聖八品道，如是比丘不知渡處
現代漢語譯本 『十千諸天人，都是梵天界的眾神，他們都歸依舍利弗，在靈鷲山頂上說：』歸依人中至上者，歸依人中至尊者，我們現在不知道，應該依靠什麼樣的禪定？』這樣的弟子們如同鮮花，莊嚴了佛陀的菩提樹，如同天上的晝度園，快樂無比。』 『弟子華』，指的就是舍利弗比丘。之所以這樣說，是因為這個人能夠莊嚴佛陀的菩提樹。道樹，指的就是如來；如來能夠覆蓋一切眾生。因此，比丘們！應當勤加勇猛精進，像舍利弗比丘一樣。比丘們！應當這樣學習。
增壹阿含經卷第四十六 放牛品第四十九第四分別誦
那時，世尊告訴眾比丘：『如果放牛的人具備十一種條件，牛群最終不會增長，也不能好好照看牛。哪十一種呢？就是，放牛人不能分辨牛的顏色，不瞭解牛的特徵，應該給牛擦拭身體卻不擦拭，不保護牛的傷口，不按時燻煙驅蚊，不知道哪裡有肥沃的草地，不知道哪裡安全，也不知道哪裡可以渡河，不知道什麼時候適合放牧，如果擠牛奶的時候不留餘地全部擠完，那些可以任用的大牛也不及時照看。這就是，比丘們！如果牧牛人具備這十一種條件，最終不能養好牛，也不能照顧好自己。』 『現在這裡的比丘也像這樣，最終不能有所增長。哪十一種呢？就是，比丘不能分辨顏色，不瞭解特徵，應該擦拭身體卻不擦拭，不保護傷口，不按時燻煙驅蚊，不知道哪裡有肥沃的草地，不知道哪裡可以渡河，也不知道哪裡安全，不知道什麼時候適合，吃飯不知道留余，對年長的比丘也不尊敬。』 『什麼叫做比丘不能分辨顏色？就是，比丘對於四大以及四大所造的色法，都不知道。這樣的比丘不能分辨顏色。』 『什麼叫做比丘不瞭解特徵？就是，比丘不知道愚癡的行為，也不知道智慧的行為，不能如實地瞭解。這樣的比丘不瞭解特徵。』 『什麼叫做比丘應該擦拭身體卻不擦拭？就是，比丘如果眼睛看到顏色就產生對顏色的執著，產生各種雜亂的念頭，而且不守護眼根，因為不能好好地攝持念頭，造作各種罪惡，不守護眼根；像這樣，比丘如果耳朵聽到聲音，鼻子聞到香味，舌頭嚐到味道，身體感覺到細滑，意識知道法，產生各種雜亂的想法，也不守護意根，不改變自己的行為。這樣的比丘應該擦拭身體卻不擦拭。』 『什麼叫做比丘不保護傷口？就是，比丘產生慾望的想法而不捨棄，也不去除這些念頭；如果產生嗔恨的想法、殺害的想法，產生各種邪惡不善的想法，最終也不捨棄。這樣的比丘不保護傷口。』 『什麼叫做比丘不按時燻煙驅蚊？就是，比丘所諷誦的佛法，不按時向人宣說。這樣的比丘不按時燻煙驅蚊。』 『什麼叫做比丘不知道哪裡有肥沃的草地？就是，比丘不知道四念處，不能如實地瞭解。這樣的比丘不知道哪裡有肥沃的草地。』 『什麼叫做比丘不知道哪裡可以渡河？就是，比丘不能分辨賢聖的八正道，這樣的比丘不知道哪裡可以渡河。』
English version 'Ten thousand heavenly beings, all from the Brahma realm, have taken refuge in Sariputra, on the peak of Vulture Peak: 『We take refuge in the supreme among humans, we take refuge in the honored among humans. We do not know now, what kind of meditation should we rely on?』 Such disciples are like flowers, adorning the Buddha's Bodhi tree, like the heavenly Nandana Garden, with unparalleled joy.' 'The 'disciple flower' refers to the Bhikkhu Sariputra. The reason is that this person can adorn the Buddha's Bodhi tree. The 'tree of enlightenment' refers to the Tathagata; the Tathagata can cover all sentient beings. Therefore, bhikkhus! You should diligently strive with vigor, like the Bhikkhu Sariputra. Bhikkhus! You should learn in this way.'
Ekottara Agama Sutra, Scroll 46 The Chapter on Cowherds, the Forty-ninth, Fourth Recitation
At that time, the World Honored One told the bhikkhus: 'If a cowherd possesses eleven qualities, the herd will ultimately not grow, nor will he be able to properly care for the cows. What are the eleven? That is, the cowherd cannot distinguish the colors of the cows, does not understand their characteristics, should groom them but does not, does not protect their wounds, does not smoke them out at the right time, does not know where there is fertile pasture, does not know where it is safe, does not know where to cross the river, does not know when it is suitable to graze, and if when milking, he does not leave any milk behind but takes it all, and does not take care of the large cows that can be used. This is, bhikkhus! If a cowherd possesses these eleven qualities, he will ultimately not be able to raise his cows well, nor take care of himself.' 'Now, the bhikkhus here are also like this, they will ultimately not be able to grow. What are the eleven? That is, the bhikkhu cannot distinguish colors, does not understand characteristics, should groom but does not, does not protect wounds, does not smoke out at the right time, does not know where there is fertile pasture, does not know where to cross, does not know where it is safe, does not know when it is suitable, does not leave any food behind when eating, and does not respect the elder bhikkhus.' 'What is meant by a bhikkhu not distinguishing colors? It is that the bhikkhu does not know the four great elements and the forms created by the four great elements. Such a bhikkhu does not distinguish colors.' 'What is meant by a bhikkhu not understanding characteristics? It is that the bhikkhu does not know foolish actions, nor does he know wise actions, and cannot understand them as they truly are. Such a bhikkhu does not understand characteristics.' 'What is meant by a bhikkhu should groom but does not? It is that if a bhikkhu sees a form with his eyes, he develops an attachment to that form, and various confused thoughts arise, and he does not guard his eye faculty, because he cannot properly control his thoughts, he creates various evils, and does not guard his eye faculty; similarly, if a bhikkhu hears a sound with his ears, smells a fragrance with his nose, tastes a flavor with his tongue, feels smoothness with his body, knows a dharma with his mind, various confused thoughts arise, and he does not guard his mind faculty, and does not change his behavior. Such a bhikkhu should groom but does not.' 'What is meant by a bhikkhu not protecting wounds? It is that the bhikkhu generates thoughts of desire and does not abandon them, nor does he remove these thoughts; if he generates thoughts of anger, thoughts of killing, generates various evil and unwholesome thoughts, he ultimately does not abandon them. Such a bhikkhu does not protect wounds.' 'What is meant by a bhikkhu not smoking out at the right time? It is that the bhikkhu does not proclaim the Dharma that he has recited to others at the right time. Such a bhikkhu does not smoke out at the right time.' 'What is meant by a bhikkhu not knowing where there is fertile pasture? It is that the bhikkhu does not know the four foundations of mindfulness, and cannot understand them as they truly are. Such a bhikkhu does not know where there is fertile pasture.' 'What is meant by a bhikkhu not knowing where to cross the river? It is that the bhikkhu cannot distinguish the Noble Eightfold Path, such a bhikkhu does not know where to cross the river.'
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「云何比丘不知所愛？於是，比丘於十二部，契經、祇夜、授決、偈、因緣、本末、方等、譬喻、生經、說、廣普、未曾有法。如是比丘不知所愛。
「云何比丘不知時宜？於是，比丘便往輕賤家、博戲家。如是比丘不知時宜。
「云何比丘不留遺余？於是，比丘有信梵志、優婆塞往而請之，然諸比丘貪著飲食不知止足。如是比丘不留遺余。
「云何比丘不敬長老諸高德比丘？於是，比丘不起恭敬之心向諸有德人，如是比丘多有所犯。是謂比丘不敬長老。若有比丘成就十一法，終不能於此法中多所饒益。
「若復牧牛人成就十一法者，能擁護其牛，終不失時，有所饒益。云何為十一？於是，牧牛人知其色，別其相，應摩刷而摩刷，覆護瘡痍，隨時而起煙，知良田茂草處，知渡要處，愛其牛，分別時宜，亦知性行，若𤛗牛時知留遺余，亦復知隨時將護可任用者。如是牧牛人將護牛。如是，比丘！若牧牛人成就此十一法，不失時節者，終不可沮壞。
「如是，比丘若成就十一法者，於此現法中多所饒益。云何十一法？於是，比丘知色，知相，知摩刷，知覆護瘡，知起煙，知良田茂草處，知所愛，知擇道行，知渡處，知食止足，知敬奉長老比丘，隨時禮拜。
「云何比丘而知色？於是，比丘知四大色，亦知四大所造色。是謂比丘知色。
「云何比丘知相？於是，比丘知愚相，知智相，如實而知之。如是比丘知相。
「云何比丘知摩刷？於是，比丘若欲想起，念知舍離，亦不慇勤，永無慾想；若恚想、害想，及諸惡不善想起，念知舍離，亦不慇勤，永無恚想。如是比丘為知摩刷。
「云何比丘知覆護瘡？於是，比丘若眼見色不起色想，亦不染著而凈眼根，除去愁憂惡不善法，心不貪樂，于中而護眼根；如是，比丘若耳聞聲，鼻嗅香，舌知味，身知細滑，意知法，不起識想，亦不染著而凈意根。如是比丘知覆護瘡。
「云何比丘知起煙？於是，比丘所從聞法廣與人說。如是比丘為知起煙。
「云何比丘知良田茂草處？於是，比丘賢聖八品道如實知之。是謂比丘知良田茂草處。
「云何比丘知所愛？於是，比丘若聞如來所說法寶，心便愛樂。如是比丘為知所愛
現代漢語譯本：『比丘如何不知所愛？』 於是，比丘對於十二部經，即契經、祇夜、授決、偈、因緣、本末、方等、譬喻、生經、說、廣普、未曾有法，不瞭解。這樣的比丘就是不知所愛。 『比丘如何不知時宜？』 於是，比丘便前往輕賤之家、賭博之家。這樣的比丘就是不知時宜。 『比丘如何不留遺余？』 於是，有信心的婆羅門、優婆塞前來邀請比丘，然而這些比丘貪著飲食，不知節制。這樣的比丘就是不留遺余。 『比丘如何不尊敬長老和高德比丘？』 於是，比丘不向有德之人升起恭敬之心，這樣的比丘多有犯戒之處。這就是所謂比丘不尊敬長老。如果比丘成就這十一種法，最終不能在此法中獲得很多益處。 『如果牧牛人成就十一種法，就能保護好他的牛，不會錯過時機，並有所收益。』 這十一種法是什麼呢？ 於是，牧牛人知道牛的顏色，辨別牛的特徵，應該擦拭就擦拭，覆蓋保護傷口，隨時升起煙火，知道哪裡有肥沃的草地，知道哪裡是渡河的要道，愛護他的牛，分別時機，也知道牛的習性，如果驅趕牛時知道留下餘地，也知道隨時照顧那些可以使用的牛。這樣的牧牛人就能照顧好牛。同樣，比丘！如果牧牛人成就這十一種法，不失去時機，最終不會被破壞。 『同樣，比丘如果成就這十一種法，就能在此生中獲得很多益處。』 這十一種法是什麼呢？ 於是，比丘知道色，知道相，知道擦拭，知道覆蓋保護傷口，知道升起煙火，知道哪裡有肥沃的草地，知道所愛，知道選擇道路行走，知道渡河之處，知道飲食節制，知道尊敬供奉長老比丘，隨時禮拜。 『比丘如何知道色？』 於是，比丘知道四大色，也知道四大所造的色。這就是比丘知道色。 『比丘如何知道相？』 於是，比丘知道愚癡的相，知道智慧的相，如實地知道它們。這樣的比丘就是知道相。 『比丘如何知道擦拭？』 於是，比丘如果想要生起念頭，知道舍離，也不慇勤，永遠沒有慾望的想法；如果生起嗔恨的想法、傷害的想法，以及各種惡不善的想法，知道舍離，也不慇勤，永遠沒有嗔恨的想法。這樣的比丘就是知道擦拭。 『比丘如何知道覆蓋保護傷口？』 於是，比丘如果眼睛看到顏色，不生起對顏色的執著，也不被其污染，從而凈化眼根，去除憂愁和惡不善法，心中不貪戀，從而保護眼根；同樣，比丘如果耳朵聽到聲音，鼻子聞到香味，舌頭嚐到味道，身體感覺到細滑，意識知道法，不生起對這些的執著，也不被其污染，從而凈化意根。這樣的比丘就是知道覆蓋保護傷口。 『比丘如何知道升起煙火？』 於是，比丘從所聽聞的佛法中廣泛地向他人宣說。這樣的比丘就是知道升起煙火。 『比丘如何知道哪裡有肥沃的草地？』 於是，比丘如實地知道賢聖八正道。這就是比丘知道哪裡有肥沃的草地。 『比丘如何知道所愛？』 於是，比丘如果聽到如來所說的法寶，心中便會喜愛。這樣的比丘就是知道所愛。
English version: 'How does a bhikkhu not know what is beloved?' Here, a bhikkhu does not understand the twelve divisions of the teachings: discourses, mixed prose and verse, explanations, verses, causal stories, narratives, extensive teachings, similes, birth stories, expositions, vast teachings, and extraordinary teachings. Such a bhikkhu does not know what is beloved. 'How does a bhikkhu not know what is timely?' Here, a bhikkhu goes to lowly families and gambling houses. Such a bhikkhu does not know what is timely. 'How does a bhikkhu not leave a remainder?' Here, when faithful brahmins and lay followers invite bhikkhus, these bhikkhus are greedy for food and do not know moderation. Such a bhikkhu does not leave a remainder. 'How does a bhikkhu not respect elder and virtuous bhikkhus?' Here, a bhikkhu does not arise with a respectful mind towards virtuous people. Such a bhikkhu commits many offenses. This is what is meant by a bhikkhu not respecting elders. If a bhikkhu achieves these eleven qualities, he will ultimately not gain much benefit from this teaching. 'If a cowherd achieves eleven qualities, he can protect his cows, not miss the right time, and gain benefits.' What are these eleven qualities? Here, a cowherd knows the color of the cows, distinguishes their characteristics, rubs them when they should be rubbed, covers and protects their wounds, makes smoke at the right time, knows where there is fertile pasture, knows where the crossing is, loves his cows, discerns the right time, also knows the nature of the cows, if driving the cows knows to leave a remainder, and also knows to take care of those that can be used. Such a cowherd takes care of his cows. Similarly, bhikkhus! If a cowherd achieves these eleven qualities and does not miss the right time, he will ultimately not be ruined. 'Similarly, if a bhikkhu achieves these eleven qualities, he will gain much benefit in this present life.' What are these eleven qualities? Here, a bhikkhu knows color, knows characteristics, knows rubbing, knows covering and protecting wounds, knows making smoke, knows where there is fertile pasture, knows what is beloved, knows to choose the path to walk, knows the crossing place, knows moderation in eating, knows to respect and serve elder bhikkhus, and pays homage at the right time. 'How does a bhikkhu know color?' Here, a bhikkhu knows the four primary colors and also the colors derived from the four primary colors. This is what is meant by a bhikkhu knowing color. 'How does a bhikkhu know characteristics?' Here, a bhikkhu knows the characteristics of foolishness and the characteristics of wisdom, and knows them as they truly are. Such a bhikkhu knows characteristics. 'How does a bhikkhu know rubbing?' Here, if a bhikkhu wants to arise with a thought, he knows to abandon it, and is not diligent, and never has a desire thought; if he has a thought of anger, a thought of harm, and all kinds of evil and unwholesome thoughts, he knows to abandon them, and is not diligent, and never has a thought of anger. Such a bhikkhu knows rubbing. 'How does a bhikkhu know covering and protecting wounds?' Here, if a bhikkhu sees a color with his eyes, he does not arise with attachment to the color, nor is he defiled by it, and thus purifies his eye faculty, removes sorrow and evil unwholesome states, and his mind is not greedy, and thus he protects his eye faculty; similarly, if a bhikkhu hears a sound with his ears, smells a fragrance with his nose, tastes a flavor with his tongue, feels smoothness with his body, and knows a dharma with his mind, he does not arise with attachment to these, nor is he defiled by them, and thus purifies his mind faculty. Such a bhikkhu knows covering and protecting wounds. 'How does a bhikkhu know making smoke?' Here, a bhikkhu widely proclaims to others the Dharma he has heard. Such a bhikkhu knows making smoke. 'How does a bhikkhu know where there is fertile pasture?' Here, a bhikkhu truly knows the Noble Eightfold Path. This is what is meant by a bhikkhu knowing where there is fertile pasture. 'How does a bhikkhu know what is beloved?' Here, if a bhikkhu hears the Dharma treasure spoken by the Tathagata, his mind will love it. Such a bhikkhu knows what is beloved.
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「云何比丘擇道行？於是，比丘於十二部經擇而行之，所謂契經、祇夜、授決、偈、因緣、本末、方等、譬喻、生經、說、廣普、未曾有法。如是比丘知擇道行。
「云何比丘知渡處？於是，比丘知四意止。是謂比丘知渡處。
「云何比丘知食止足？於是，比丘有信梵志、優婆塞來請者，不貪飲食，能自止足。如是比丘為知止足。
「云何比丘隨時恭奉長老比丘？於是，比丘恒以身、口、意善行，向諸長老比丘。如是比丘隨時恭奉長老比丘。如是。若成就十一法者，于現法中多所饒益。」
「牧牛不放逸， 其主獲其福， 六牛六年中， 展轉六十牛。 比丘戒成就， 于禪得自在， 六根而寂然， 六年成六通。
「如是。比丘！若有人能離此惡法，成后十一法者，于現法中多所饒益。如是，比丘！當作是學。」
爾時，世尊告諸比丘：「若比丘成就十一法者，必能有所成長。云何為十一？於是，比丘！戒成就，三昧成就，智慧成就，解脫成就，解脫見慧成就，諸根寂靜，飲食知止足，恒修行共法，亦知其方便，分別其義，不著利養。如是，比丘！若成就此十一法者，堪任長養。所以然者，一切諸行正有十一法。」
爾時，阿難白世尊言：「何以故，正有十一法無有出者。云何為十一？」
「所謂阿練若：乞食，一處坐，一時食，正中食，不擇家食，守三衣，坐樹下，露坐閑靜之處，著補納衣，若在冢間。是謂，比丘！有人成就此十一法，便能有所至。我今復重告汝，若有人十一年中學此法，即于現身成阿那含，轉身便成阿羅漢。諸比丘！且舍十一年，若九、八、七、六、五、四、三、二、一年學此法者，便成二果：若阿那含、若阿羅漢。且舍十二月，若能一月之中修行其法，彼比丘必成二果：若阿那含、若阿羅漢。所以然者，十二因緣皆出十一法中。所謂生、老、病、死、愁、憂、苦、惱。
「我今教諸比丘，當如迦葉比丘之比，設有人行謙苦之法，此行難及。所以然者，迦葉比丘成就此十一法。當知過去多薩阿竭成等正覺，亦成就此十一苦法。今迦葉比丘，皆愍念一切眾生，若供養過去諸聲聞，後身方當乃得受報，設供養迦葉者，現身便受其報；設我不成無上等正覺，后當由迦葉成等正覺
現代漢語譯本 『比丘如何選擇道路修行？』比丘於是從十二部經典中選擇修行，即契經、祇夜、授決、偈、因緣、本末、方等、譬喻、生經、說、廣普、未曾有法。如此，比丘便知如何選擇道路修行。 『比丘如何知道渡過之處？』比丘於是知道四念處。這就是比丘知道渡過之處。 『比丘如何知道飲食知足？』比丘於是對於有信心的婆羅門、優婆塞的邀請，不貪求飲食，能夠自我滿足。如此，比丘便知道知足。 『比丘如何隨時恭敬侍奉長老比丘？』比丘於是恒常以身、口、意善行，對待各位長老比丘。如此，比丘便能隨時恭敬侍奉長老比丘。像這樣，如果成就這十一種法，在現世中就能獲得許多利益。 『牧牛不放逸，主人獲得福報，六頭牛六年，輪流變成六十頭牛。比丘戒律成就，在禪定中獲得自在，六根寂靜，六年成就六神通。』 『像這樣，比丘！如果有人能夠遠離這些惡法，成就後面的十一種法，在現世中就能獲得許多利益。像這樣，比丘！應當如此學習。』 那時，世尊告訴各位比丘：『如果比丘成就十一種法，必定能夠有所成長。哪十一種呢？』比丘！戒律成就，三昧成就，智慧成就，解脫成就，解脫知見成就，諸根寂靜，飲食知足，恒常修行共同的法，也知道其中的方便，分別其中的意義，不貪著利養。像這樣，比丘！如果成就這十一種法，就能夠成長。之所以這樣，是因為一切諸行正有十一種法。 那時，阿難對世尊說：『為什麼正好是十一種法，沒有超出這個數目呢？哪十一種呢？』 『所謂阿練若：乞食，一處坐，一時食，正午食，不選擇施主家，守護三衣，坐在樹下，在空曠寂靜之處露宿，穿著補丁的衣服，或者在墳墓間。這就是，比丘！有人成就這十一種法，便能有所成就。我現在再次告訴你們，如果有人十一年學習這些法，就能在今生證得阿那含果，轉生后便能證得阿羅漢果。各位比丘！且不說十一年，如果九年、八年、七年、六年、五年、四年、三年、二年、一年學習這些法，就能證得二果：或者阿那含果，或者阿羅漢果。且不說十二個月，如果能在一個月之中修行這些法，那位比丘必定能證得二果：或者阿那含果，或者阿羅漢果。之所以這樣，是因為十二因緣都出自這十一種法中。即生、老、病、死、愁、憂、苦、惱。 『我現在教導各位比丘，應當像迦葉比丘那樣，如果有人修行謙卑刻苦的法，這種修行難以達到。之所以這樣，是因為迦葉比丘成就了這十一種法。應當知道過去許多如來成就正等正覺，也成就了這十一種苦行法。現在迦葉比丘，都憐憫一切眾生，如果供養過去的各位聲聞，來世才能得到報應，如果供養迦葉，今生就能得到報應；如果我沒有成就無上正等正覺，將來應當由迦葉成就正等正覺。』
English version 'How does a bhikkhu choose the path to practice?' A bhikkhu, therefore, chooses to practice from the twelve divisions of scriptures, namely, discourses, verses, predictions, stanzas, causes, origins, extensive teachings, parables, birth stories, explanations, vast teachings, and unprecedented teachings. Thus, a bhikkhu knows how to choose the path to practice. 'How does a bhikkhu know the place to cross over?' A bhikkhu, therefore, knows the four foundations of mindfulness. This is how a bhikkhu knows the place to cross over. 'How does a bhikkhu know contentment with food?' A bhikkhu, therefore, when invited by faithful Brahmins or lay followers, does not crave food and is able to be content. Thus, a bhikkhu knows contentment. 'How does a bhikkhu always respectfully serve elder bhikkhus?' A bhikkhu, therefore, always acts with good conduct in body, speech, and mind towards all elder bhikkhus. Thus, a bhikkhu can always respectfully serve elder bhikkhus. In this way, if one achieves these eleven qualities, one will gain much benefit in this present life. 'Not negligent in tending cattle, the owner gains blessings; six cows in six years, turn into sixty cows. A bhikkhu who has perfected the precepts, attains freedom in meditation, the six senses are stilled, and in six years, attains the six supernormal powers.' 'Thus, bhikkhus! If someone can abandon these evil qualities and achieve the following eleven qualities, they will gain much benefit in this present life. Thus, bhikkhus! You should train in this way.' At that time, the Blessed One said to the bhikkhus: 'If a bhikkhu achieves eleven qualities, they will surely grow. What are the eleven? A bhikkhu! Perfection in precepts, perfection in samadhi, perfection in wisdom, perfection in liberation, perfection in the knowledge and vision of liberation, the stillness of the senses, knowing contentment with food, constantly practicing the shared teachings, also knowing the means, distinguishing the meanings, and not being attached to gain. Thus, bhikkhus! If one achieves these eleven qualities, one is capable of growth. The reason for this is that all practices have precisely eleven qualities.' At that time, Ananda said to the Blessed One: 'Why is it exactly eleven qualities, and not more? What are the eleven?' 'They are: living in the wilderness, begging for alms, sitting in one place, eating at one time, eating at midday, not choosing the house to receive food from, guarding the three robes, sitting under a tree, dwelling in open and quiet places, wearing patched robes, or dwelling in a cemetery. This is how, bhikkhus! Someone who achieves these eleven qualities can attain something. I now tell you again, if someone studies these practices for eleven years, they will attain the state of Anagami in this life, and upon rebirth, they will attain the state of Arhat. Bhikkhus! Let alone eleven years, if one studies these practices for nine, eight, seven, six, five, four, three, two, or one year, they will attain two fruits: either the state of Anagami or the state of Arhat. Let alone twelve months, if one practices these teachings within one month, that bhikkhu will surely attain two fruits: either the state of Anagami or the state of Arhat. The reason for this is that the twelve links of dependent origination all arise from these eleven qualities. Namely, birth, old age, sickness, death, sorrow, grief, suffering, and distress.' 'I now teach you, bhikkhus, that you should be like the bhikkhu Kasyapa. If someone practices the humble and austere practices, this practice is difficult to achieve. The reason for this is that the bhikkhu Kasyapa has achieved these eleven qualities. You should know that many Tathagatas of the past who attained complete enlightenment also achieved these eleven austere practices. Now, the bhikkhu Kasyapa has compassion for all beings. If one makes offerings to the past sravakas, one will receive the reward in the next life, but if one makes offerings to Kasyapa, one will receive the reward in this life. If I do not attain unsurpassed complete enlightenment, then in the future, Kasyapa will attain complete enlightenment.'
。由此因緣故，迦葉比丘勝過去諸聲聞，其能如迦葉比丘者，此則上行。如是，比丘！當作是學。」
爾時，佛與無數眾生，前後圍繞而為說法。爾時，舍利弗將眾多比丘而經行。大目乾連及大迦葉、阿那律、離越、迦旃延、滿愿子，優波離、須菩提、羅云、阿難比丘，各各將眾多比丘自相娛樂。提婆達兜亦復將眾多比丘而自經行。
爾時，世尊見諸神足弟子，各將其眾而自經行。爾時，世尊告諸比丘：「人根情性各各相似，善者與善共並，惡者與惡共並，猶如乳與乳相應，酥與酥相應，糞除屎溺各自相應。此亦如是，眾生根源所行法則各自相應，善者與善相應，惡者與惡相應。汝等頗見舍利弗比丘將諸比丘經行乎？」
佛告比丘：「如此諸人皆智慧之士。」
又告比丘：「汝等頗見目連比丘將諸比丘經行乎？」
佛告之曰：「此諸比丘皆是神足之士。」
又問：「汝等見迦葉將諸比丘而經行乎？」
佛告之曰：「此諸上士皆是十一頭陀行法之人也。」
又問：「汝等見阿那律比丘不乎？」
佛告之曰：「此諸賢士皆天眼第一。」
又問：「頗見離越比丘不乎？」
佛告比丘：「此諸人皆是入定之士。」
又問：「汝等頗見迦旃延比丘不乎？」
佛告之曰：「此諸上士皆是分別義理之人。」
又問：「汝等頗見滿愿子比丘不乎？」
佛告比丘：「此諸賢士皆是說法之人。」
又問：「汝等頗見優波離將諸比丘而經行乎？」
佛告之曰：「此諸人皆是持禁律之人。」
又問：「汝等頗見須菩提比丘不乎？」
佛告之曰：「此諸上人皆是解空第一。」
又問：「汝等頗見羅云比丘不乎？」
佛告之曰：「此諸賢士皆是戒具足士。」
又問：「汝等頗見阿難比丘不乎？」
佛告比丘：「此諸賢士皆是多聞第一，所受不忘。」
又問：「汝等頗見提婆達兜比丘將諸人而經行乎？」
佛告之曰：「此諸人為惡之首，無有善本。」
爾時，世尊便說斯頌：
「莫與惡知識， 與愚共從事， 當與善知識， 智者而交通。 若人本無惡， 親近於惡人， 后必成惡因， 惡名遍天下
現代漢語譯本：因此，由於這個因緣，迦葉比丘勝過過去所有的聲聞弟子，能夠像迦葉比丘那樣修行的人，就是最上等的修行者。比丘們！你們應當這樣學習。 當時，佛陀被無數的眾生前後圍繞著，正在為他們說法。那時，舍利弗帶領著許多比丘在經行。大目犍連、大迦葉、阿那律、離越、迦旃延、滿愿子、優波離、須菩提、羅云、阿難等比丘，各自帶領著許多比丘在互相娛樂。提婆達多也帶領著許多比丘在經行。 當時，世尊看到那些神通廣大的弟子，各自帶領著他們的僧眾在經行。這時，世尊告訴眾比丘：『人們的根性和性情各自相似，善良的人和善良的人在一起，邪惡的人和邪惡的人在一起，就像牛奶和牛奶相應，酥油和酥油相應，糞便和屎尿各自相應一樣。眾生的根源和所遵循的法則也是各自相應的，善良的人和善良的人相應，邪惡的人和邪惡的人相應。你們有沒有看到舍利弗比丘帶領著比丘們在經行呢？』 佛陀告訴比丘們：『那些人都是有智慧的人。』 又告訴比丘們：『你們有沒有看到目犍連比丘帶領著比丘們在經行呢？』 佛陀告訴他們說：『這些比丘都是有神通的人。』 又問：『你們有沒有看到迦葉帶領著比丘們在經行呢？』 佛陀告訴他們說：『這些上士都是修行十一頭陀行法的人。』 又問：『你們有沒有看到阿那律比丘呢？』 佛陀告訴他們說：『這些賢士都是天眼第一的人。』 又問：『有沒有看到離越比丘呢？』 佛陀告訴比丘們：『這些人都是入定的人。』 又問：『你們有沒有看到迦旃延比丘呢？』 佛陀告訴他們說：『這些上士都是善於分別義理的人。』 又問：『你們有沒有看到滿愿子比丘呢？』 佛陀告訴比丘們：『這些賢士都是善於說法的人。』 又問：『你們有沒有看到優波離帶領著比丘們在經行呢？』 佛陀告訴他們說：『這些人都是持守戒律的人。』 又問：『你們有沒有看到須菩提比丘呢？』 佛陀告訴他們說：『這些上人都是解空第一的人。』 又問：『你們有沒有看到羅云比丘呢？』 佛陀告訴他們說：『這些賢士都是戒律具足的人。』 又問：『你們有沒有看到阿難比丘呢？』 佛陀告訴比丘們：『這些賢士都是多聞第一，所聽到的都不會忘記。』 又問：『你們有沒有看到提婆達多比丘帶領著人們在經行呢？』 佛陀告訴他們說：『這些人是作惡的頭目，沒有善良的根本。』 當時，世尊便說了這首偈頌： 『不要與惡知識交往，與愚蠢的人共事，應當與善知識交往，與智者交流。如果一個人本來沒有惡，卻親近了惡人，之後必定會成為惡的因，惡名會傳遍天下。』
English version: Therefore, because of this cause and condition, the Bhikkhu Kasyapa surpasses all the Sravakas of the past. Those who can be like the Bhikkhu Kasyapa are the highest practitioners. Bhikkhus! You should learn in this way. At that time, the Buddha was surrounded by countless beings, both in front and behind, and was expounding the Dharma. At that time, Sariputra was leading many Bhikkhus in walking meditation. Mahamogallana, Mahakasyapa, Aniruddha, Revata, Katyayana, Purna Maitrayaniputra, Upali, Subhuti, Rahula, and Ananda, each led many Bhikkhus in mutual enjoyment. Devadatta was also leading many Bhikkhus in walking meditation. At that time, the World Honored One saw those disciples with great spiritual powers, each leading their own Sangha in walking meditation. Then, the World Honored One told the Bhikkhus: 'People's roots and natures are similar to each other. The good gather with the good, and the evil gather with the evil, just as milk corresponds to milk, ghee corresponds to ghee, and dung and excrement correspond to each other. It is the same with the roots and the principles followed by sentient beings. The good correspond with the good, and the evil correspond with the evil. Have you seen the Bhikkhu Sariputra leading the Bhikkhus in walking meditation?' The Buddha told the Bhikkhus: 'Those people are all wise men.' He also told the Bhikkhus: 'Have you seen the Bhikkhu Maudgalyayana leading the Bhikkhus in walking meditation?' The Buddha told them: 'These Bhikkhus are all men of spiritual powers.' He also asked: 'Have you seen Kasyapa leading the Bhikkhus in walking meditation?' The Buddha told them: 'These superior men are all those who practice the eleven dhuta practices.' He also asked: 'Have you seen the Bhikkhu Aniruddha?' The Buddha told them: 'These virtuous men are all foremost in the divine eye.' He also asked: 'Have you seen the Bhikkhu Revata?' The Buddha told the Bhikkhus: 'These people are all those who enter into samadhi.' He also asked: 'Have you seen the Bhikkhu Katyayana?' The Buddha told them: 'These superior men are all those who are skilled in distinguishing the meaning of the Dharma.' He also asked: 'Have you seen the Bhikkhu Purna Maitrayaniputra?' The Buddha told the Bhikkhus: 'These virtuous men are all those who are skilled in expounding the Dharma.' He also asked: 'Have you seen Upali leading the Bhikkhus in walking meditation?' The Buddha told them: 'These people are all those who uphold the precepts.' He also asked: 'Have you seen the Bhikkhu Subhuti?' The Buddha told them: 'These superior men are all foremost in understanding emptiness.' He also asked: 'Have you seen the Bhikkhu Rahula?' The Buddha told them: 'These virtuous men are all those who are complete in precepts.' He also asked: 'Have you seen the Bhikkhu Ananda?' The Buddha told the Bhikkhus: 'These virtuous men are all foremost in learning, and they do not forget what they have heard.' He also asked: 'Have you seen the Bhikkhu Devadatta leading people in walking meditation?' The Buddha told them: 'These people are the leaders of evil, and they have no good roots.' At that time, the World Honored One spoke this verse: 'Do not associate with evil friends, do not engage in activities with the foolish, you should associate with good friends, and communicate with the wise. If a person originally has no evil, but becomes close to evil people, later he will surely become a cause of evil, and his evil name will spread throughout the world.'
。」
爾時，提婆達兜弟子三十餘人，聞世尊說此偈已，便舍提婆達兜來至佛所，頭面禮足，求改重罪，又白世尊：「我等愚惑不識真偽，舍善知識，近惡知識，唯愿世尊當見原恕，后更不犯。」
佛告比丘：「聽汝悔過，改往修來，勿復更犯。」爾時，提婆達兜弟子承世尊教誡，在閑靜之處，思惟妙義，克己行法，所以族姓子，剃除鬚髮，出家學道者，欲修無上梵行。爾時，諸比丘皆得阿羅漢。
「比丘當知，眾生根源皆自相類，惡者與惡相從，善者與善相從，過去將來眾生根源，亦復如是，以類相從，猶如以凈與凈相應，不凈者與不凈相應。是故，比丘！當學與凈相應；凈，去離不凈。如是，比丘！當作是學。」
一時，佛在拘留沙法行城中，與大比丘眾五百人俱。
爾時，像舍利弗還舍法服，習白衣行。爾時，阿難著衣持缽，入城乞食，漸漸至象舍利弗家。爾時，像舍利弗𠗦兩女人肩上，阿難遙見已，便懷愁憂不歡之想。像舍利弗見阿難已，極懷慚愧，獨處而坐。
爾時，阿難乞食周訖，還出城至世尊所，頭面禮足，在一面坐。爾時，阿難白佛言：「向入城乞食，漸漸至象舍利弗家，見扶兩婦人肩上，當見之時，甚懷愁憂。」
世尊告曰：「汝見已，為生何意？」
阿難白佛言：「我念象舍利弗精進多聞，性行柔和，長與諸梵行之人說法無厭足。云何如今還舍法服，習白衣行？時我見已，甚懷愁憂，然此象舍利弗有大神力，威德無量。自念我昔曾見與釋提桓因共論。云何今日習欲為惡？」
世尊告曰：「如是。阿難！如汝所言，但非阿羅漢。夫阿羅漢者，終不還舍法服，習白衣行。但今，阿難！勿懷愁悒，像舍利弗卻後七日，當來至此間，盡有漏成無漏行。然此象舍利弗，宿行所牽，故致此耳。今行具滿，當盡有漏。」
爾時，像舍利弗卻後七日，至世尊所，頭面禮足，在一面坐。須臾，退坐白佛言：「唯然，世尊！聽在末行，修沙門行。」爾時，像舍利弗比丘即得作沙門，尋于坐上得阿羅漢。
爾時，像舍利弗著衣持缽，入城乞食。時，有梵志便生斯念：「此諸釋種子，無處不有，無處不遍，又遏絕我等所行咒術。吾今當向城中人民說此沙門瑕𠎝
現代漢語譯本： 當時，提婆達多的三十多名弟子，聽了世尊說的這首偈語后，便捨棄提婆達多來到佛陀這裡，頂禮佛足，請求改過自新，又對世尊說：『我們愚昧迷惑，不辨真偽，捨棄善知識，親近惡知識，只希望世尊能夠原諒我們，以後再也不犯。』 佛陀告訴比丘們：『允許你們懺悔過錯，改過自新，不要再犯。』當時，提婆達多的弟子們接受了世尊的教誨，在安靜的地方，思考微妙的道理，克制自己，修行佛法，所以這些出身高貴的子弟，剃除鬚髮，出家學道，想要修習無上的清凈行為。當時，所有的比丘都證得了阿羅漢果。 『比丘們應當知道，眾生的根性都各自相似，惡人與惡人相隨，善人與善人相隨，過去和未來的眾生根性，也是如此，以同類相隨，就像清凈的與清凈的相應，不清凈的與不清凈的相應。所以，比丘們！應當學習與清凈相應；清凈，遠離不清凈。如此，比丘們！應當這樣學習。』
一時，佛陀在拘留沙法行城中，與五百位大比丘在一起。 當時，像舍利弗還俗，恢復了在家人的行為。當時，阿難穿著僧衣，拿著缽，進城乞食，漸漸來到象舍利弗的家。當時，像舍利弗正摟著兩個女人的肩膀，阿難遠遠地看見后，便感到憂愁不悅。像舍利弗看見阿難后，感到非常慚愧，獨自坐著。 當時，阿難乞食完畢，回到城外，來到世尊那裡，頂禮佛足，在一旁坐下。當時，阿難對佛陀說：『剛才進城乞食，漸漸來到象舍利弗的家，看見他摟著兩個女人的肩膀，當時看見，我感到非常憂愁。』 世尊問：『你看見后，產生了什麼想法？』 阿難對佛陀說：『我想到象舍利弗精進修行，博學多聞，性情柔和，長期為修梵行的人說法，從不厭倦。為什麼現在卻還俗，恢復在家人的行為？當時我看見后，感到非常憂愁，然而這位象舍利弗有大神力，威德無量。我記得以前曾見過他與釋提桓因辯論。為什麼今天卻要習欲作惡？』 世尊說：『是的，阿難！正如你所說，但他不是阿羅漢。阿羅漢，終究不會還俗，恢復在家人的行為。但是現在，阿難！不要憂愁，像舍利弗七天後，會來到這裡，斷盡煩惱，成就無漏的修行。然而這位象舍利弗，是受過去行為的牽引，才導致如此。現在他的修行圓滿，將斷盡煩惱。』 當時，像舍利弗七天後，來到世尊那裡，頂禮佛足，在一旁坐下。過了一會兒，他退坐在一旁，對佛陀說：『世尊，請允許我重新修行，修習沙門的行為。』當時，像舍利弗比丘立即成為沙門，當場證得阿羅漢果。 當時，像舍利弗穿著僧衣，拿著缽，進城乞食。當時，有個婆羅門產生了這樣的想法：『這些釋迦族的弟子，無處不在，無處不遍，又阻礙了我們所修行的咒術。我今天應當向城裡的人們說這些沙門的過失。』
English version: At that time, more than thirty disciples of Devadatta, having heard the verse spoken by the World Honored One, abandoned Devadatta and came to the Buddha, bowed their heads to his feet, and sought to amend their grave offenses. They also said to the World Honored One, 'We were foolish and confused, unable to distinguish truth from falsehood, abandoning good teachers and associating with evil ones. We only hope that the World Honored One will forgive us, and we will not commit such offenses again.' The Buddha told the monks, 'I allow you to repent your errors, correct your past ways, and not commit them again.' At that time, the disciples of Devadatta, having received the teachings of the World Honored One, in quiet places, contemplated the subtle meanings, restrained themselves, and practiced the Dharma. Therefore, these sons of noble families, having shaved their heads and beards, left home to study the Way, desiring to cultivate the unsurpassed pure conduct. At that time, all the monks attained Arhatship. 'Monks, you should know that the roots of beings are all similar in kind. The evil follow the evil, and the good follow the good. The roots of beings in the past and future are also like this, following their own kind, just as the pure corresponds to the pure, and the impure corresponds to the impure. Therefore, monks! You should learn to correspond with the pure; the pure, to be separated from the impure. Thus, monks! You should learn in this way.'
At one time, the Buddha was in the city of Kurusadhamma, together with a great assembly of five hundred monks. At that time, Elephant Sariputra had returned to lay life, practicing the conduct of a layman. At that time, Ananda, wearing his monastic robes and carrying his bowl, entered the city to beg for alms, gradually reaching the house of Elephant Sariputra. At that time, Elephant Sariputra was embracing two women by their shoulders. Ananda, seeing this from afar, felt sorrow and displeasure. Elephant Sariputra, seeing Ananda, felt great shame and sat alone. At that time, Ananda, having finished begging for alms, returned out of the city to where the World Honored One was, bowed his head to his feet, and sat to one side. At that time, Ananda said to the Buddha, 'Earlier, when I entered the city to beg for alms, I gradually reached the house of Elephant Sariputra, and saw him embracing two women by their shoulders. When I saw this, I felt great sorrow.' The World Honored One asked, 'After seeing this, what thoughts arose in you?' Ananda said to the Buddha, 'I thought that Elephant Sariputra was diligent in practice, learned and wise, gentle in nature, and had long spoken the Dharma to those practicing the pure life without weariness. Why has he now returned to lay life, practicing the conduct of a layman? When I saw this, I felt great sorrow. Yet this Elephant Sariputra has great spiritual power and immeasurable virtue. I remember having seen him debate with Sakra, Lord of the Devas. Why does he now indulge in desire and do evil?' The World Honored One said, 'Yes, Ananda! As you have said, but he is not an Arhat. An Arhat will never return to lay life, practicing the conduct of a layman. But now, Ananda! Do not be sorrowful. Elephant Sariputra will come here in seven days, and will exhaust his defilements and achieve the undefiled practice. However, this Elephant Sariputra was drawn by his past actions, which led to this. Now his practice is complete, and he will exhaust his defilements.' At that time, seven days later, Elephant Sariputra came to where the World Honored One was, bowed his head to his feet, and sat to one side. After a while, he retreated and sat to one side, saying to the Buddha, 'World Honored One, please allow me to resume practice, to cultivate the conduct of a Shramana.' At that time, the monk Elephant Sariputra immediately became a Shramana, and in that very seat attained Arhatship. At that time, Elephant Sariputra, wearing his monastic robes and carrying his bowl, entered the city to beg for alms. At that time, a Brahmin had this thought: 'These disciples of the Shakya clan are everywhere, and they obstruct the mantras we practice. Today, I should tell the people in the city about the faults of these Shramanas.'
。」爾時，此梵志語城中人民曰：「汝等諸人頗見象舍利弗乎？昔日自稱言是阿羅漢，中還舍法服，習白衣行，與五欲相娛樂；今復更作沙門，家家乞食，佯現貞廉，觀諸婦人，興欲情想，還至園中，思惟女色不去心首，亦如乏驢，不任負馱，寂然臥住。此釋種子亦復如是，佯現乞食，觀諸女色，思惟挍計。」
爾時，像舍利弗聞此梵志有惡聲響，便生此念：「此人極為愚癡，興嫉妒心；見他得利養，起慳嫉心；若己得利養，便懷歡喜，至白衣家主行誹謗。吾今當制令不為惡，無令此人受罪無量。」
爾時，像舍利弗飛在空中，告梵志曰：
「無眼無巧便， 興意謗梵行， 自造無益事， 久受地獄苦。」
爾時，像舍利弗說此偈已，便自退還，還歸所在。
是時，城中人民聞梵志誹謗，又聞象舍利弗說偈，各生斯念：「若當如梵志語者，然後現神足難及；又我等見還舍法服，習白衣行。」是時，眾多人民各各相將至象舍利弗所，頭禮足下，在一面坐。爾時，眾多人民問象舍利弗曰：「頗有阿羅漢還舍法服，習白衣行？」
象舍利弗報曰：「無有阿羅漢還舍法服，習白衣行。」
是時，諸人民白象舍利弗言：「阿羅漢頗由本緣而犯戒乎？」
象舍利弗報言：「以得阿羅漢，終不犯戒。」
諸人民復白言：「在學地之人，由本緣故而犯戒乎？」
象舍利弗報言：「有。若住學地之人，由本緣故而犯禁戒。」
時，諸人民復言：「尊者先以是阿羅漢，復舍法服，習白衣行，於五欲自相娛樂；今復出家學道，本先有神足，今何故乃爾？」
爾時，像舍利弗便說此偈：
「游於世俗禪， 至竟不解脫， 不得滅盡跡， 複習於五欲。 無薪火不燃， 無根枝不生， 石女無有胎， 羅漢不受漏。」
爾時，諸人民復問象舍利弗曰：「尊先非羅漢乎？」
象舍利弗報曰：「我先非羅漢也。諸居士當知，五通與六通，各各差別，今當說十一通。夫五通仙人慾愛已盡，若生上界，復來墮欲界。六通阿羅漢如來弟子者，得漏盡通，即于無餘涅槃界而般涅槃。」
時，諸人民復白言：「我等觀察舍利弗所說，世間無有阿羅漢舍法服，習白衣行。」
時，像舍利弗報曰：「如是。如汝所言，無有阿羅漢還舍法服，習白衣行者
現代漢語譯本：當時，那位婆羅門對城裡的人民說：『你們這些人有沒有看到象舍利弗？他以前自稱是阿羅漢，後來卻捨棄了僧侶的身份，過著在家人的生活，沉溺於五欲的享樂；現在又再次出家做沙門，挨家挨戶乞食，假裝清廉，觀看婦女，產生淫慾的想法，回到園中，腦海裡仍然想著女色，就像一頭疲憊的驢子，無法承擔重負，只能靜靜地躺著。這個釋迦族的後裔也是這樣，假裝乞食，觀看婦女，心中盤算著。』 當時，像舍利弗聽到這位婆羅門發出惡劣的誹謗之聲，心中便想：『這個人真是愚癡，心生嫉妒；看到別人得到供養，就產生慳吝和嫉妒；如果自己得到供養，就心懷歡喜，到在家人的家中誹謗他人。我今天應當制止他作惡，不要讓這個人遭受無量的罪報。』 當時，像舍利弗飛到空中，告訴婆羅門說： 『沒有智慧和方便，卻惡意誹謗修行人，自作無益之事，將長久遭受地獄的痛苦。』 當時，像舍利弗說完這首偈子后，就自行退回，回到他所在的地方。 這時，城裡的人民聽到婆羅門的誹謗，又聽到象舍利弗說的偈子，各自產生這樣的想法：『如果像婆羅門說的那樣，那麼他現在展現的神通就難以企及；而且我們看到他曾經捨棄僧侶的身份，過著在家人的生活。』這時，許多人民各自相隨來到象舍利弗那裡，頭頂禮拜他的腳下，在一旁坐下。當時，許多人民問象舍利弗說：『有沒有阿羅漢會捨棄僧侶的身份，過著在家人的生活？』 象舍利弗回答說：『沒有阿羅漢會捨棄僧侶的身份，過著在家人的生活。』 這時，人們對像舍利弗說：『阿羅漢會因為過去的因緣而犯戒嗎？』 象舍利弗回答說：『一旦證得阿羅漢，就絕對不會犯戒。』 人們又問：『在學地的人，會因為過去的因緣而犯戒嗎？』 象舍利弗回答說：『會。如果處於學地的人，會因為過去的因緣而犯戒。』 當時，人們又說：『尊者您先前是阿羅漢，又捨棄僧侶的身份，過著在家人的生活，沉溺於五欲的享樂；現在又出家學道，先前有神通，現在為什麼會這樣呢？』 當時，像舍利弗就說了這首偈子： 『在世俗禪定中游走，最終不能解脫，不能達到滅盡的境界，又再次沉溺於五欲。沒有柴火，火不會燃燒；沒有根，枝條不會生長；石女不會懷孕；阿羅漢不會有煩惱。』 當時，人們又問象舍利弗說：『尊者您先前不是阿羅漢嗎？』 象舍利弗回答說：『我先前不是阿羅漢。各位居士應當知道，五神通和六神通，各有差別，我現在來說明十一神通。五神通的仙人，如果欲愛已盡，如果生到上界，還會再次墮落到欲界。六神通的阿羅漢，如來弟子，得到漏盡通，就會在無餘涅槃界而般涅槃。』 當時，人們又說：『我們觀察舍利弗所說，世間沒有阿羅漢會捨棄僧侶的身份，過著在家人的生活。』 當時，像舍利弗回答說：『是的。正如你們所說，沒有阿羅漢會捨棄僧侶的身份，過著在家人的生活。』
English version: At that time, the Brahmin said to the people in the city, 'Have any of you seen Shariputra? He used to claim to be an Arhat, but then he abandoned his monastic robes and lived as a layman, indulging in the pleasures of the five desires. Now he has become a Shramana again, begging for food from house to house, pretending to be virtuous, looking at women, and having lustful thoughts. When he returns to the garden, his mind is still filled with thoughts of women, like a tired donkey that cannot bear a load and just lies there. This descendant of the Shakya clan is the same, pretending to beg for food, looking at women, and scheming in his mind.' At that time, Shariputra heard the Brahmin's malicious slander and thought, 'This person is truly foolish and jealous. When he sees others receiving offerings, he becomes stingy and envious. If he receives offerings himself, he is happy and goes to the homes of laypeople to slander others. Today, I should stop him from doing evil, so that he does not suffer immeasurable retribution.' At that time, Shariputra flew into the air and said to the Brahmin: 'Without wisdom or skillful means, you maliciously slander those who practice the Brahma-faring, creating useless actions for yourself, and you will suffer the pain of hell for a long time.' At that time, after Shariputra spoke this verse, he retreated and returned to his place. At this time, the people in the city heard the Brahmin's slander and also heard the verse spoken by Shariputra. They each had this thought: 'If it were as the Brahmin said, then his current display of supernatural powers would be unattainable. Moreover, we saw him abandon his monastic robes and live as a layman.' At this time, many people went to Shariputra, bowed their heads at his feet, and sat to one side. Then, many people asked Shariputra, 'Is there any Arhat who would abandon their monastic robes and live as a layman?' Shariputra replied, 'There is no Arhat who would abandon their monastic robes and live as a layman.' At this time, the people said to Shariputra, 'Would an Arhat break the precepts due to past causes?' Shariputra replied, 'Once one has attained Arhatship, one will absolutely not break the precepts.' The people then asked, 'Would someone on the path of learning break the precepts due to past causes?' Shariputra replied, 'Yes. If someone is on the path of learning, they may break the precepts due to past causes.' At that time, the people said again, 'Venerable one, you were previously an Arhat, then you abandoned your monastic robes and lived as a layman, indulging in the pleasures of the five desires. Now you have become a monk again, and you previously had supernatural powers. Why is it like this now?' At that time, Shariputra spoke this verse: 'Wandering in worldly meditation, one ultimately cannot be liberated, cannot reach the state of extinction, and again indulges in the five desires. Without firewood, fire will not burn; without roots, branches will not grow; a barren woman will not conceive; an Arhat will not have defilements.' At that time, the people asked Shariputra again, 'Venerable one, were you not an Arhat before?' Shariputra replied, 'I was not an Arhat before. Lay practitioners should know that the five supernormal powers and the six supernormal powers are different. Now I will explain the eleven supernormal powers. The immortals with the five supernormal powers, if their desire for love is exhausted, if they are born in the upper realms, they will fall back into the desire realm. The Arhats with the six supernormal powers, the disciples of the Tathagata, having attained the extinction of outflows, will enter Parinirvana in the realm of Nirvana without remainder.' At that time, the people said again, 'We observe what Shariputra has said, and there is no Arhat in the world who would abandon their monastic robes and live as a layman.' At that time, Shariputra replied, 'That is correct. As you have said, there is no Arhat who would abandon their monastic robes and live as a layman.'
。有十一法，阿羅漢所不習者。云何為十一？漏盡阿羅漢終不捨法服，習白衣行；漏盡阿羅漢終不習不凈行；漏盡阿羅漢終不殺生：漏盡阿羅漢終不盜；漏盡阿羅漢食終不留遺余；漏盡阿羅漢終不妄語；漏盡阿羅漢終不群類相佐；漏盡阿羅漢終不吐惡言；漏盡阿羅漢終不有狐疑；漏盡阿羅漢終不恐懼；漏盡阿羅漢終不受余師，又不更受胞胎。是謂，諸賢士！漏盡阿羅漢終不處十一之地。」
爾時，諸人民白象舍利弗言：「我等聞尊者所說，觀外道異學，如觀空瓶而無所有，今察內法如似蜜瓶，靡不甘美，今如來正法亦復如是。今彼梵志受罪無量。」
爾時，像舍利弗飛在虛空，結加趺坐，便說此偈：
「不解彼此要， 習於外道術， 彼此而斗亂， 智者所不行。」
爾時，拘留沙人民白象舍利弗言：「所說過多，實為難及，猶盲者得眼，耳聾者得聽。今尊者所說亦復如是，無數方便而說法教。我等今日自歸如來、法及比丘僧，唯愿尊者聽為優婆塞，盡形壽不復殺生。」
爾時，像舍利弗與諸人民說微妙之法，令發歡喜之心，各從坐起，禮足而去。
爾時，尊者阿難聞梵志謗象舍利弗，然無所至，尚不能熟視象舍利弗，況與共論！即往世尊所，以此因緣，具白如來。爾時，世尊告阿難曰：「夫論平等阿羅漢，當說象舍利弗是也。所以然者，今象舍利弗已成阿羅漢，昔所傳羅漢名者今日已獲，世俗五通非真實行，后必還失；六通者是真實行。所以然者，此象舍利弗先有五通，今獲六通。汝亦當學及象舍利弗。此是其義，當念奉行。」
爾時，世尊告諸比丘：「今當說因緣之法，善思念之，修習其行。」
諸比丘白佛言：「唯然，世尊！」爾時，諸比丘從佛受教。
世尊告曰：「彼云何名為因緣之法？所謂無明緣行，行緣識，識緣名色，名色緣六入，六入緣更樂，更樂緣痛，痛緣愛，愛緣受，受緣有，有緣生，生緣死，死緣憂、悲、苦、惱、不可稱計。如是成此五陰之身。
「彼云何名為無明？所謂不知苦，不知習，不知盡，不知道，此名為無明。
「彼云何名為行？所謂行者有三種。云何為三？所謂身行、口行、意行，是謂為行。
「彼云何名為識？所謂六識身是也。云何為六？所謂眼、耳、鼻、舌、身、意識，是謂為識
現代漢語譯本：有十一種法，是阿羅漢不會去做的。哪十一種呢？漏盡的阿羅漢最終不會捨棄僧袍，去習白衣的行徑；漏盡的阿羅漢最終不會習不凈的行為；漏盡的阿羅漢最終不會殺生；漏盡的阿羅漢最終不會偷盜；漏盡的阿羅漢吃飯最終不會留下剩餘；漏盡的阿羅漢最終不會說謊；漏盡的阿羅漢最終不會結黨營私；漏盡的阿羅漢最終不會說惡語；漏盡的阿羅漢最終不會有疑惑；漏盡的阿羅漢最終不會恐懼；漏盡的阿羅漢最終不會接受其他老師的教導，也不會再受輪迴之苦。這就是，各位賢士！漏盡的阿羅漢最終不會處於這十一種境地。 當時，那些人民對舍利弗說：『我們聽了尊者所說，看外道的異端學說，就像看空瓶子一樣一無所有，現在觀察佛法，就像蜜瓶一樣，無不甘甜美好，現在如來的正法也是這樣。現在那些婆羅門所受的罪過是無量的。』 當時，舍利弗飛到空中，結跏趺坐，就說了這首偈語：『不瞭解彼此的要義，卻去學習外道的法術，彼此之間爭鬥混亂，這是智者不會做的。』 當時，拘留沙的人民對舍利弗說：『您所說的道理太多了，實在難以企及，就像盲人得到了眼睛，聾子得到了聽力。現在尊者所說的也是這樣，用無數的方法來教導我們。我們今天皈依如來、佛法和比丘僧，只希望尊者允許我們成為優婆塞，終身不再殺生。』 當時，舍利弗為那些人民說了微妙的佛法，使他們生起歡喜之心，各自從座位上站起來，行禮后離去。 當時，阿難尊者聽到婆羅門誹謗舍利弗，但他們卻無能為力，甚至不敢正視舍利弗，更不用說與他辯論了！於是就去到世尊那裡，把這件事的因緣，詳細地告訴瞭如來。當時，世尊告訴阿難說：『要論平等阿羅漢，應當說舍利弗就是。之所以這樣說，是因為舍利弗現在已經成就阿羅漢，以前所傳的羅漢之名，今天已經獲得，世俗的五神通不是真實的修行，以後必定會失去；六神通才是真實的修行。之所以這樣說，是因為舍利弗以前有五神通，現在獲得了六神通。你也應當學習舍利弗。這就是這個道理，應當記住並奉行。』 當時，世尊告訴各位比丘：『現在應當說因緣之法，好好思考它，修習它的行為。』 各位比丘對佛說：『是的，世尊！』當時，各位比丘接受了佛的教誨。 世尊說：『那什麼叫做因緣之法呢？就是無明緣行，行緣識，識緣名色，名色緣六入，六入緣更樂，更樂緣痛，痛緣愛，愛緣受，受緣有，有緣生，生緣死，死緣憂、悲、苦、惱，不可計數。這樣就形成了這五陰之身。 『那什麼叫做無明呢？就是不知道苦，不知道苦的起因，不知道苦的止息，不知道滅苦之道，這叫做無明。 『那什麼叫做行呢？所謂行有三種。哪三種呢？就是身行、口行、意行，這叫做行。 『那什麼叫做識呢？就是六識身。哪六種呢？就是眼識、耳識、鼻識、舌識、身識、意識，這叫做識。
English version: There are eleven things that an Arhat does not practice. What are the eleven? An Arhat who has exhausted all outflows will never abandon the monastic robes to practice the ways of a layman; an Arhat who has exhausted all outflows will never practice impure conduct; an Arhat who has exhausted all outflows will never kill; an Arhat who has exhausted all outflows will never steal; an Arhat who has exhausted all outflows will never leave leftovers after eating; an Arhat who has exhausted all outflows will never lie; an Arhat who has exhausted all outflows will never form factions; an Arhat who has exhausted all outflows will never speak harsh words; an Arhat who has exhausted all outflows will never have doubts; an Arhat who has exhausted all outflows will never be afraid; an Arhat who has exhausted all outflows will never accept other teachers, nor will they be reborn. This, virtuous ones, is why an Arhat who has exhausted all outflows will never be in these eleven states. At that time, the people said to Shariputra, 'We have heard what the Venerable One has said, and we see the heterodox teachings of outsiders as empty as empty bottles, but now we observe the inner Dharma as if it were a jar of honey, all of it sweet and delightful. The Tathagata's true Dharma is also like this. Now those Brahmins will receive immeasurable suffering.' At that time, Shariputra flew into the air, sat in the lotus position, and spoke this verse: 'Not understanding each other's essence, they practice the arts of outsiders, fighting and causing chaos with each other, which is not what the wise do.' At that time, the people of Koliya said to Shariputra, 'What you have said is too much, truly difficult to attain, like a blind person gaining sight, or a deaf person gaining hearing. What the Venerable One has said is also like this, using countless methods to teach us. Today we take refuge in the Tathagata, the Dharma, and the Sangha of monks. We only wish that the Venerable One would allow us to become Upasakas, and for the rest of our lives, we will not kill.' At that time, Shariputra spoke the subtle Dharma to the people, causing them to have joyful hearts. They each rose from their seats, paid their respects, and departed. At that time, Venerable Ananda heard that the Brahmins were slandering Shariputra, but they were powerless, not even daring to look Shariputra in the eye, let alone debate with him! So he went to the World Honored One and told the Tathagata the cause of this matter in detail. At that time, the World Honored One said to Ananda, 'When speaking of an equal Arhat, one should say that Shariputra is one. The reason for this is that Shariputra has now become an Arhat. The name of Arhat that was previously spoken of has now been attained. The five mundane supernormal powers are not true practice, and will surely be lost later; the six supernormal powers are true practice. The reason for this is that Shariputra previously had five supernormal powers, and now he has attained six. You should also learn from Shariputra. This is the meaning of it, you should remember and practice it.' At that time, the World Honored One said to the monks, 'Now I will speak of the Dharma of Dependent Origination. Think about it carefully and practice it.' The monks said to the Buddha, 'Yes, World Honored One!' At that time, the monks received the Buddha's teachings. The World Honored One said, 'What is called the Dharma of Dependent Origination? It is that ignorance conditions volitional formations, volitional formations condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions clinging, clinging conditions becoming, becoming conditions birth, birth conditions death, and death conditions sorrow, lamentation, pain, grief, and despair, which are countless. Thus, this body of the five aggregates is formed.' 'What is called ignorance? It is not knowing suffering, not knowing the cause of suffering, not knowing the cessation of suffering, and not knowing the path to the cessation of suffering. This is called ignorance.' 'What is called volitional formations? There are three kinds of volitional formations. What are the three? They are bodily volitional formations, verbal volitional formations, and mental volitional formations. These are called volitional formations.' 'What is called consciousness? It is the six consciousnesses. What are the six? They are eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. These are called consciousness.'
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「云何名為名？所謂名者，痛、想、念、更樂、思惟，是為名。彼云何為色？所謂四大身及四大身所造色，是謂名為色。色異、名異、故曰名色。
「彼云何六入？內六入。云何為六？所謂眼、耳、鼻、舌、身、意入，是謂六入。
「彼云何名為更樂？所謂六更樂身。云何為六？所謂眼、耳、鼻、舌、身、意更樂，是謂名為更樂。
「彼云何為痛？所謂三痛。云何為三？所謂樂痛、苦痛、不苦不樂痛，是謂名為痛。
「彼云何名為愛？所謂三愛身是也。欲愛、有愛、無有愛。云何為受？所謂四受是。云何為四？所謂欲受、見受、戒受、我受，是謂四受。
「彼云何為有？所謂三有。云何為三？欲有、色有、無色有，是名為有。
「彼云何為生？所謂生者，等具出家，受諸有，得五陰，受諸入，是謂為生。
「彼云何為老？所謂彼彼眾生，於此身份，齒落髮白，氣力劣竭，諸根純熟，壽命日衰，無複本識，是謂為老。
「云何為死？所謂彼彼眾生，展轉受形，身體無熅，無常變易，五親分張，舍五陰身，命根斷壞，是謂為死。比丘當知，故名為老、病、死。此名為因緣之法，廣分別其義。諸佛如來所應施行起大慈哀，吾今已辦。當念在樹下露坐，若在冢間，當念坐禪，勿懷恐難。今不精勤，後悔無益。」
爾時，阿難白世尊言：「如來與諸比丘說甚深緣本，然我觀察無甚深之義。」
世尊告曰：「止！止！阿難！勿興此意。所以然者，十二因緣者極為甚深，非是常人所能明曉。我昔未覺此因緣法時，流浪生死，無有出期。又復，阿難！不但今日汝言因緣不甚深，昔日已來言不甚深也。所以然者，乃昔過去世時，有須焰阿須倫王竊生此念，欲捉日月，出大海水，化身極大，海水齊腰。
「爾時，彼阿須倫王有兒名拘那羅，自白其父：『我今欲于海水沐浴。』須焰阿須倫報曰：『莫樂海水中浴。所以然者，海水極深且廣，終不堪任海水中浴。』時，拘那羅白言：『我今觀水齊大王腰，何以故復言甚深？』是時，阿須倫王即取兒著大海水中。爾時，阿須倫兒足不至水底，極懷恐怖。爾時，須焰告其子曰：『我先敕汝，海水甚深，汝言無苦。唯我能在大海水洗浴，非汝所能欲洗。』
「爾時須焰阿須倫者，豈異人乎？莫作是觀
現代漢語譯本：『什麼叫做名？』所謂名，指的是感受、思想、念頭、接觸帶來的快樂、以及思維，這些稱為名。『什麼叫做色？』所謂色，指的是四大組成的身體以及四大所產生的物質現象，這稱為色。色和名不同，名也不同，所以稱為名色。 『什麼叫做六入？』指的是內在的六入。『什麼是六？』指的是眼、耳、鼻、舌、身、意這六種感官的入口，這稱為六入。 『什麼叫做接觸帶來的快樂？』指的是六種接觸帶來的快樂。『什麼是六？』指的是眼、耳、鼻、舌、身、意這六種感官的接觸帶來的快樂，這稱為接觸帶來的快樂。 『什麼叫做感受？』指的是三種感受。『什麼是三？』指的是快樂的感受、痛苦的感受、以及不苦不樂的感受，這稱為感受。 『什麼叫做愛？』指的是三種愛。欲愛、有愛、無有愛。『什麼叫做受？』指的是四種受。『什麼是四？』指的是欲受、見受、戒受、我受，這稱為四受。 『什麼叫做有？』指的是三種有。『什麼是三？』指的是欲有、色有、無色有，這稱為有。 『什麼叫做生？』所謂生，指的是眾生平等地進入家庭，承受各種存在，獲得五蘊，接受各種感官的入口，這稱為生。 『什麼叫做老？』所謂老，指的是眾生在各自的身體中，牙齒脫落，頭髮變白，氣力衰竭，各種感官變得遲鈍，壽命日益衰減，不再有原來的意識，這稱為老。 『什麼叫做死？』所謂死，指的是眾生不斷地轉換形體，身體沒有溫度，無常變化，五種親屬分離，捨棄五蘊之身，生命之根斷絕，這稱為死。比丘們應當知道，所以稱為老、病、死。這稱為因緣之法，廣泛地分別它的意義。諸佛如來所應施行的廣大慈悲，我已經辦到了。應當想著在樹下露宿，如果在墳墓之間，應當想著坐禪，不要懷有恐懼和困難。現在不精勤，將來後悔也沒有用處。』 當時，阿難對世尊說：『如來為諸位比丘講述甚深的緣起根本，然而我觀察並沒有甚深的意義。』 世尊告誡說：『停止！停止！阿難！不要產生這種想法。之所以這樣，是因為十二因緣極為深奧，不是普通人所能明白瞭解的。我過去沒有覺悟這種因緣法的時候，流浪生死，沒有出離的期限。而且，阿難！不只是今天你說因緣不甚深，過去以來就有人說不甚深。之所以這樣，是因為過去世的時候，有須焰阿修羅王暗自產生這種想法，想要抓住日月，從大海中出來，化身變得極大，海水齊腰。 『當時，那位阿修羅王有個兒子名叫拘那羅，自己對他的父親說：『我現在想在海水中沐浴。』須焰阿修羅回答說：『不要喜歡在海水中沐浴。之所以這樣，是因為海水極其深廣，最終不能夠在海水中沐浴。』當時，拘那羅說：『我看到水只到大王的腰部，為什麼又說很深呢？』這時，阿修羅王就把兒子帶到海水中。當時，阿修羅的兒子腳夠不到水底，非常恐懼。這時，須焰告訴他的兒子說：『我先前告誡你，海水很深，你說沒有苦。只有我才能在大海水中洗浴，不是你所能想洗的。』 『當時須焰阿修羅，難道是別人嗎？不要這樣看。
English version: 'What is called 'name'?' What is called 'name' refers to feeling, thought, perception, the pleasure of contact, and thinking. These are called 'name'. 'What is called 'form'?' What is called 'form' refers to the body composed of the four great elements and the material phenomena produced by the four great elements. This is called 'form'. Form and name are different, and name is also different, so they are called 'name and form'. 'What are the six entrances?' They refer to the six internal entrances. 'What are the six?' They refer to the entrances of the six senses: eye, ear, nose, tongue, body, and mind. These are called the six entrances. 'What is called the pleasure of contact?' It refers to the pleasure of six kinds of contact. 'What are the six?' They refer to the pleasure of contact of the six senses: eye, ear, nose, tongue, body, and mind. This is called the pleasure of contact. 'What is called feeling?' It refers to three kinds of feeling. 'What are the three?' They refer to pleasant feeling, painful feeling, and neither pleasant nor painful feeling. This is called feeling. 'What is called craving?' It refers to three kinds of craving: craving for desire, craving for existence, and craving for non-existence. 'What is called reception?' It refers to four kinds of reception. 'What are the four?' They refer to reception of desire, reception of views, reception of precepts, and reception of self. These are called the four receptions. 'What is called existence?' It refers to three kinds of existence. 'What are the three?' They refer to existence in the realm of desire, existence in the realm of form, and existence in the formless realm. This is called existence. 'What is called birth?' What is called birth refers to beings equally entering a family, experiencing various existences, obtaining the five aggregates, and receiving various sensory entrances. This is called birth. 'What is called old age?' What is called old age refers to beings in their respective bodies, with teeth falling out, hair turning white, strength weakening, various senses becoming dull, lifespan gradually decreasing, and no longer having their original consciousness. This is called old age. 'What is called death?' What is called death refers to beings constantly changing forms, the body having no warmth, being impermanent and changing, the five relatives separating, abandoning the body of the five aggregates, and the root of life being severed. This is called death. Monks should know that this is why it is called old age, sickness, and death. This is called the law of dependent origination, and its meaning should be widely distinguished. The great compassion that the Buddhas should practice, I have already accomplished. You should think of sleeping under trees, and if you are among the tombs, you should think of meditating, and do not harbor fear or difficulty. If you are not diligent now, it will be useless to regret it later.' At that time, Ananda said to the World Honored One: 'The Tathagata has explained the profound root of dependent origination to the monks, but I observe that there is no profound meaning.' The World Honored One admonished: 'Stop! Stop! Ananda! Do not have this thought. The reason for this is that the twelve links of dependent origination are extremely profound and cannot be understood by ordinary people. When I had not awakened to this law of dependent origination in the past, I wandered in the cycle of birth and death without a time of liberation. Moreover, Ananda! It is not only today that you say that dependent origination is not profound, but people have been saying it is not profound since the past. The reason for this is that in the past, there was a king of Asuras named Su-yama who secretly had this thought, wanting to seize the sun and moon, and come out of the great ocean, transforming his body to become extremely large, with the seawater reaching his waist. 'At that time, that Asura king had a son named Kunala, who said to his father: 'I now want to bathe in the seawater.' Su-yama Asura replied: 'Do not like to bathe in the seawater. The reason for this is that the seawater is extremely deep and vast, and you will ultimately not be able to bathe in the seawater.' At that time, Kunala said: 'I see that the water only reaches the king's waist, why do you say it is very deep?' At this time, the Asura king took his son into the seawater. At that time, the Asura's son's feet could not reach the bottom of the water, and he was very frightened. At this time, Su-yama told his son: 'I previously warned you that the seawater is very deep, and you said there was no suffering. Only I can bathe in the great seawater, not you who want to bathe.' 'Was that Su-yama Asura someone else? Do not view it that way.'
。所以然者，須焰者即我身是也。爾時阿須倫兒，即汝身是也。爾時海水甚深，汝言無苦；今復言十二因緣甚深之法，汝復言無是甚深。其有眾生不解十二緣法，流轉生死，無有出期，皆悉迷惑，不識行本，於今世至後世，從後世至今世，永在五惱之中，求出甚難。我初成佛道，思惟十二因緣，降伏魔官屬，以除無明而得慧明，諸闇永除，無塵垢，又我，阿難！三轉十二說此緣本時，即成覺道。以此方便，知十二緣法極為甚深，非常人所能宣暢。如是，阿難！當念甚深，奉持此十二因緣之法，當唸作是學。」
爾時，羅閱城中有梵志，名曰施羅，備知諸術，外道異學經籍所記，天文、地理靡不貫練，又復教授五百梵志童子。又彼城中有異學之士，名曰翅寧，多有所知，為頻毗娑羅王所見愛敬，隨時供養給與梵志所須之施。
爾時，如來名稱遠布，如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，度人無量，出現世間。是時，翅寧梵志興此念：「如來名號甚為難聞，今我欲往問訊，親近禮敬。」是時，翅寧梵志便往佛所，頭面禮足，在一面坐。爾時，梵志白世尊言：「沙門瞿曇！為姓何等？」
佛告梵志：「吾姓剎利。」
梵志問曰：「諸婆羅門各有此論：『吾姓最豪，無有出者。』或言：『姓白。』或言：『姓黑。』婆羅門自稱言：『梵天所生。』今，沙門瞿曇！欲何等論說？」
佛告之曰：「梵志當知，其有婚姻嫁娶，便當求豪貴之姓。然我正法之中，無有高下、是非之名姓也。」
梵志復白言：「云何，瞿曇！生處清凈，然後法得清凈？」
佛告梵志：「汝用法清凈，生處清凈為乎？」
梵志又曰：「諸婆羅門各興此論：『吾姓最豪，無有出者。』或言：『姓白。』或言：『姓黑。』婆羅門自稱言：『梵天所生。』」
佛告梵志：「若當剎利女適婆羅門家，設生男兒者，當從何姓？」
梵志報曰：「彼當言婆羅門種。所以然者，由父形故，得有此兒。」
佛告梵志：「若復婆羅門女出適剎利家，生男兒者，彼當從何姓？」
梵志報曰：「彼人當是剎利種。所以然者，由父遺形故，得有此兒。」
佛告梵志：「熟自思惟，然後報吾。汝今所說前與后皆不相應
現代漢語譯本：所以說，需要火焰的那個就是我自身。那時阿修羅的孩子，就是你的自身。那時海水非常深，你說沒有痛苦；現在又說十二因緣的法非常深奧，你又說沒有什麼是深奧的。那些不理解十二因緣法的眾生，在生死中流轉，沒有脫離的時候，都迷惑不解，不認識行為的根本，從今世到後世，從後世到今世，永遠在五種煩惱之中，想要解脫非常困難。我最初成就佛道時，思維十二因緣，降伏了魔的眷屬，從而去除無明而得到智慧光明，一切黑暗永遠消除，沒有塵垢。還有，阿難！我三次轉動法輪，宣說這十二因緣的根本時，就成就了覺悟之道。通過這種方便，知道十二因緣法極為深奧，不是一般人所能宣說的。所以，阿難！應當記住這深奧的道理，奉行這十二因緣的法，應當這樣學習。 那時，在羅閱城中有一位婆羅門，名叫施羅，精通各種法術，對於外道異學的經典記載，天文、地理沒有不通曉的，並且還教授五百名婆羅門童子。在那座城中還有一位異學之士，名叫翅寧，知識淵博，被頻毗娑羅王所喜愛和尊敬，隨時供養他，給予婆羅門所需要的施捨。 那時，如來的名聲遠播，如來、至真、等正覺、明行成就、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，度化無量眾生，出現在世間。這時，翅寧婆羅門產生這樣的想法：『如來的名號非常難得聽聞，現在我想要去問候他，親近禮拜。』這時，翅寧婆羅門就前往佛陀所在的地方，頭面禮足，在一旁坐下。這時，婆羅門對世尊說：『沙門瞿曇！你姓什麼？』 佛陀告訴婆羅門：『我姓剎利。』 婆羅門問道：『各個婆羅門都有這樣的說法：『我的姓氏最高貴，沒有能超過的。』或者說：『姓白。』或者說：『姓黑。』婆羅門自稱說：『是梵天所生。』現在，沙門瞿曇！你想要怎樣論說？』 佛陀告訴他說：『婆羅門應當知道，那些結婚嫁娶的人，應當追求高貴的姓氏。然而在我的正法之中，沒有高下、是非的姓氏之分。』 婆羅門又說：『那麼，瞿曇！是出生的地方清凈，然後法才能清凈嗎？』 佛陀告訴婆羅門：『你是認為用法清凈，還是出生的地方清凈呢？』 婆羅門又說：『各個婆羅門都這樣說：『我的姓氏最高貴，沒有能超過的。』或者說：『姓白。』或者說：『姓黑。』婆羅門自稱說：『是梵天所生。』』 佛陀告訴婆羅門：『如果剎利女子嫁到婆羅門家，如果生了男孩，應當隨什麼姓？』 婆羅門回答說：『他應當說是婆羅門種。之所以這樣，是因為父親的血統，才有了這個孩子。』 佛陀告訴婆羅門：『如果婆羅門女子嫁到剎利家，生了男孩，他應當隨什麼姓？』 婆羅門回答說：『那個人應當是剎利種。之所以這樣，是因為父親的血統，才有了這個孩子。』 佛陀告訴婆羅門：『仔細思考，然後再回答我。你現在所說的前後不一致。』
English version: Therefore, that which needs the flame is my own body. At that time, the Asura's child was your own body. At that time, the sea was very deep, and you said there was no suffering; now you say the law of the twelve links of dependent origination is very profound, and you say there is nothing profound. Those sentient beings who do not understand the twelve links of dependent origination, transmigrate in birth and death, without any time of escape, all are confused, not knowing the root of action, from this life to the next, from the next life to this life, forever in the five afflictions, seeking escape is very difficult. When I first attained Buddhahood, I contemplated the twelve links of dependent origination, subdued the retinue of Mara, thereby removing ignorance and attaining wisdom and light, all darkness forever eliminated, without any defilement. Moreover, Ananda! When I turned the wheel of Dharma three times, explaining the root of these twelve links, I attained the path of enlightenment. Through this expedient, I know that the law of the twelve links is extremely profound, not something that ordinary people can expound. Therefore, Ananda! You should remember this profound truth, uphold this law of the twelve links, and you should learn in this way. At that time, in the city of Rajagriha, there was a Brahmin named Shila, who was well-versed in all kinds of arts, and was thoroughly familiar with the records of heterodox scriptures, astronomy, and geography, and also taught five hundred Brahmin youths. In that city, there was also a heterodox scholar named Chining, who was very knowledgeable, and was loved and respected by King Bimbisara, who provided him with offerings and gave the Brahmins the alms they needed. At that time, the name of the Tathagata spread far and wide, the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, the One Accomplished in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, called Buddha, the Blessed One, who saves countless beings, appeared in the world. At this time, the Brahmin Chining had this thought: 'The name of the Tathagata is very difficult to hear, now I want to go and greet him, to draw near and pay homage.' At this time, the Brahmin Chining went to where the Buddha was, bowed his head to his feet, and sat on one side. At this time, the Brahmin said to the World Honored One: 'Shramana Gautama! What is your lineage?' The Buddha told the Brahmin: 'My lineage is Kshatriya.' The Brahmin asked: 'Each of the Brahmins has this saying: 'My lineage is the most noble, none can surpass it.' Or they say: 'The lineage is white.' Or they say: 'The lineage is black.' The Brahmins claim that they are 'born from Brahma.' Now, Shramana Gautama! What do you want to say?' The Buddha told him: 'Brahmin, you should know that those who marry should seek a noble lineage. However, in my true Dharma, there is no distinction of high or low, right or wrong in lineage.' The Brahmin again said: 'Then, Gautama! Is it that the place of birth is pure, and then the Dharma can be pure?' The Buddha told the Brahmin: 'Do you think that the purity comes from the use of the Dharma, or from the purity of the place of birth?' The Brahmin again said: 'Each of the Brahmins says: 'My lineage is the most noble, none can surpass it.' Or they say: 'The lineage is white.' Or they say: 'The lineage is black.' The Brahmins claim that they are 'born from Brahma.' The Buddha told the Brahmin: 'If a Kshatriya woman marries into a Brahmin family, if she gives birth to a boy, what lineage should he follow?' The Brahmin replied: 'He should be said to be of the Brahmin lineage. The reason for this is that because of the father's bloodline, this child exists.' The Buddha told the Brahmin: 'If a Brahmin woman marries into a Kshatriya family, if she gives birth to a boy, what lineage should he follow?' The Brahmin replied: 'That person should be of the Kshatriya lineage. The reason for this is that because of the father's bloodline, this child exists.' The Buddha told the Brahmin: 'Think carefully, and then answer me. What you have said now is inconsistent from beginning to end.'
。云何，梵志！設驢從馬後生駒者，當言是馬？為是驢也？」
梵志報曰：「如此之類當言驢馬。所以然者，由驢遺形故，得此駒也。」
佛告梵志：「汝熟思惟，然後報吾。汝今所說前後不相應。汝前所說剎利女出適婆羅門家，若生兒者，便言婆羅門種；今驢逐馬生駒者，便言驢馬。將不違前語乎？設復，梵志！若馬逐驢生駒者，名之云何？」
梵志報曰：「當名為馬驢。」
佛告之曰：「云何，梵志！馬驢、驢馬豈復有異乎？若復有人言寶一斛，復有人言一斛寶，此二義豈有異乎？」
梵志報曰：「此是一義。所以然者，寶一、一寶此義不異也。」
佛告梵志：「云何馬驢、驢馬此非一義乎？」
梵志報言：「今，沙門瞿曇！雖有斯言，然婆羅門自稱言：『吾姓最豪，無有出者。』」
佛告梵志：「汝先稱譽其母，后復嘆說其父。若復父亦是婆羅門種，母亦是婆羅門種，後生二兒，彼時其中一兒，多諸技術，無事不覽，第二子者了無所知。是時，父母為敬待何者？為當敬待有智者？為當敬待無所知者？」
梵志報曰：「其父母應當敬待高德聰明者，不應敬待無有智者。所以然者，今此一子無事不了，無事不閑，正應敬待此子，不應敬待無智之子。」
佛告梵志：「若彼二子，一聰明者，便復興意作殺、盜、淫泆十惡之法；彼一子不聰明者，守護身、口、意行，十善之法一無所犯。彼父母應當敬待何者？」
梵志報曰：「彼父母應當敬待行十善之子，彼行不善之人復敬待為？」
佛告梵志：「汝先嘆其多聞，后嘆其戒。云何，梵志！若復有二子，一子父專正，母不專正；一子父不專正，母專正。彼子若母正、父不正者，無事不閑，博知經術。第二子父正、母不正者，既不博學，但持十善。然其父母應敬待何者？為當敬待母凈父不凈者？為當敬待父凈母不凈者？」
梵志報曰：「應當敬待母凈之子。所以然者，由知經書，博諸伎術故。所謂第二子父凈母不凈，雖復持戒而無智慧，竟何所至？有聞則有戒。」
佛告梵志：「汝前嘆說父凈，不嘆說母凈；今復嘆說母凈，不嘆說父凈。先嘆聞德，后嘆禁戒；復嘆說戒，後方說聞。云何，梵志！若彼二梵志子，其中一子多聞博學，兼持十善；其第二子既有智慧，兼行十惡
『那麼，婆羅門！假設驢子跟在馬後面生下小駒，應該說它是馬呢？還是驢呢？』 婆羅門回答說：『這種情況應該說是驢馬。之所以這樣說，是因為它繼承了驢子的形體，才有了這小駒。』 佛陀告訴婆羅門：『你仔細思考，然後再回答我。你現在所說的話前後不一致。你之前說剎帝利女子嫁到婆羅門家，如果生下孩子，就說是婆羅門種；現在驢子跟在馬後面生下小駒，卻說是驢馬。這難道不是違背了你之前的話嗎？假設，婆羅門！如果馬跟在驢子後面生下小駒，又該叫它什麼呢？』 婆羅門回答說：『應該叫它馬驢。』 佛陀告訴他說：『那麼，婆羅門！馬驢、驢馬難道有什麼不同嗎？如果有人說一斛寶，又有人說一寶斛，這兩種說法意義有什麼不同嗎？』 婆羅門回答說：『這是一種意思。之所以這樣，是因為寶一、一寶，意義沒有不同。』 佛陀告訴婆羅門：『那麼馬驢、驢馬難道不是一個意思嗎？』 婆羅門回答說：『現在，沙門瞿曇！雖然你這樣說，但是婆羅門自己宣稱：『我的姓氏最高貴，沒有能超過的。』 佛陀告訴婆羅門：『你先稱讚母親，後來又讚美父親。如果父親也是婆羅門種，母親也是婆羅門種，後來生了兩個兒子，其中一個兒子，有很多技能，無所不通，第二個兒子卻一無所知。這時，父母應該尊敬對待哪個？是應該尊敬對待有智慧的？還是應該尊敬對待一無所知的？』 婆羅門回答說：『父母應該尊敬對待高尚有德、聰明的人，不應該尊敬對待沒有智慧的人。之所以這樣，是因為這個兒子無所不通，無所不精，正應該尊敬對待這個兒子，不應該尊敬對待沒有智慧的兒子。』 佛陀告訴婆羅門：『如果這兩個兒子，一個聰明的，卻又起意作殺、盜、淫等十惡之法；那個不聰明的兒子，卻守護身、口、意，奉行十善之法，沒有絲毫違犯。父母應該尊敬對待哪個？』 婆羅門回答說：『父母應該尊敬對待奉行十善的兒子，那個作惡的人還尊敬他幹什麼？』 佛陀告訴婆羅門：『你先讚美他博學多聞，後來又讚美他持戒。那麼，婆羅門！如果有兩個兒子，一個兒子父親端正，母親不端正；一個兒子父親不端正，母親端正。那個母親端正、父親不端正的兒子，無所不通，博覽經書。第二個兒子父親端正、母親不端正的，雖然不博學，但奉行十善。那麼他們的父母應該尊敬對待哪個？是應該尊敬對待母親清凈、父親不清凈的？還是應該尊敬對待父親清凈、母親不清凈的？』 婆羅門回答說：『應該尊敬對待母親清凈的兒子。之所以這樣，是因為他通曉經書，博通各種技藝。所謂第二個兒子父親清凈、母親不清凈，雖然持戒卻沒有智慧，最終能有什麼成就？有聞才能有戒。』 佛陀告訴婆羅門：『你之前讚美父親清凈，不讚美母親清凈；現在又讚美母親清凈，不讚美父親清凈。先讚美博學多聞的德行，後來讚美禁戒；又讚美禁戒，後來才說博學多聞。那麼，婆羅門！如果那兩個婆羅門子，其中一個兒子博學多聞，兼持十善；第二個兒子既有智慧，又奉行十惡』
'Well then, Brahmin! If a donkey gives birth to a foal after a horse, should it be called a horse? Or a donkey?' The Brahmin replied, 'Such a creature should be called a donkey-horse. The reason is that it inherits the form of a donkey, hence this foal.' The Buddha told the Brahmin, 'Think carefully, then answer me. What you say now is inconsistent. You said earlier that if a Kshatriya woman marries into a Brahmin family, and has a child, it is called a Brahmin; now, if a donkey gives birth to a foal after a horse, it is called a donkey-horse. Doesn't this contradict your previous statement? Suppose, Brahmin! If a horse gives birth to a foal after a donkey, what should it be called?' The Brahmin replied, 'It should be called a horse-donkey.' The Buddha told him, 'Then, Brahmin! Is there any difference between a horse-donkey and a donkey-horse? If someone says a 'bushel of treasure,' and another says a 'treasure of a bushel,' is there any difference in meaning between these two?' The Brahmin replied, 'They mean the same thing. The reason is that 'treasure of one' and 'one treasure' have the same meaning.' The Buddha told the Brahmin, 'Then isn't a horse-donkey and a donkey-horse the same thing?' The Brahmin replied, 'Now, O Śramaṇa Gautama! Although you say this, the Brahmins themselves proclaim: 'Our lineage is the noblest, none can surpass it.' The Buddha told the Brahmin, 'You first praised the mother, and later praised the father. If the father is also of Brahmin lineage, and the mother is also of Brahmin lineage, and later they have two sons, one of whom has many skills, and is knowledgeable in everything, while the second son knows nothing. At that time, which one should the parents respect? Should they respect the wise one? Or should they respect the one who knows nothing?' The Brahmin replied, 'The parents should respect the virtuous and intelligent one, and should not respect the one who has no wisdom. The reason is that this son is knowledgeable in everything, and is proficient in everything, so this son should be respected, and not the son who has no wisdom.' The Buddha told the Brahmin, 'If these two sons, one is intelligent, but intends to commit the ten evils of killing, stealing, and sexual misconduct; while the other son is not intelligent, but guards his body, speech, and mind, and practices the ten virtues without any violation. Which one should the parents respect?' The Brahmin replied, 'The parents should respect the son who practices the ten virtues, why should they respect the one who does evil?' The Buddha told the Brahmin, 'You first praised his learning, and later praised his precepts. Then, Brahmin! If there are two sons, one whose father is righteous, and mother is not righteous; and one whose father is not righteous, and mother is righteous. The son whose mother is righteous and father is not righteous is knowledgeable in everything, and is well-versed in scriptures. The second son whose father is righteous and mother is not righteous, although not learned, practices the ten virtues. Then which one should their parents respect? Should they respect the one whose mother is pure and father is not pure? Or should they respect the one whose father is pure and mother is not pure?' The Brahmin replied, 'They should respect the son whose mother is pure. The reason is that he understands the scriptures, and is proficient in various skills. The second son whose father is pure and mother is not pure, although he keeps the precepts, has no wisdom, what will he achieve in the end? With learning comes precepts.' The Buddha told the Brahmin, 'You previously praised the father's purity, and did not praise the mother's purity; now you praise the mother's purity, and do not praise the father's purity. First you praised the virtue of learning, and later praised the precepts; then you praised the precepts, and only later spoke of learning. Then, Brahmin! If those two Brahmin sons, one of whom is learned and knowledgeable, and also practices the ten virtues; while the second son is wise, but practices the ten evils.'
。彼父母應當敬待何者？」
梵志報曰：「應當敬父凈、母不凈之子。所以然者，由其博覽諸經，曉諸技術，由父凈生得此子，兼行十善，無所觸犯，一切具足諸德本故。」
佛告之曰：「汝本說其姓，后說其聞，不說其姓；后復說戒，不說聞，后復說其聞，不說其戒。汝今嘆說父母聞、戒，豈不違前言乎？」
梵志白佛言：「沙門瞿曇！雖有斯言，然婆羅門自稱言：『我姓最豪貴，無有出者。』」
世尊告曰：「諸有嫁娶之處則論姓，然我法中無有此義。汝頗聞邊國遠邦及余邊地人乎？」
梵志報曰：「唯然，聞之，有此諸人。」
世尊告曰：「彼土人民有二種之姓。云何為二？一者人，二者奴，此二姓亦復不定。」
又問：「云何不定？」
世尊告曰：「或作人，後作奴；或作奴，後作人。然眾生之類，盡同一類而無若干。若復，梵志！天地敗毀，世間皆空。是時，山河石壁草木之徒，皆悉燒盡，人亦命終。若天地還欲成時，未有日月年歲之限。爾時，光音天來至此間。是時，光音天福德稍盡，無復精光，展轉相視，興起欲想。欲意偏多者便成女人，欲意少者成男子。展轉交接，便成胞胎。由此因緣，故最初有人，轉生四姓，流佈天下。當以此方便知，人民盡出于剎利種。」
爾時，梵志白世尊言：「止，瞿曇！如僂者得申，盲者得眼目，冥者得見明。沙門瞿曇亦復如是，無數方便與我說法。我今自歸沙門瞿曇，唯愿與我說法，聽為優婆塞。」
爾時，梵志復白世尊：「唯愿如來當受我請，將諸比丘眾當至我家。」
爾時，世尊默然受請。是時，梵志見佛默然受請，即從坐起，頭面禮足，便退而去。還至家中，辦具飲食，敷諸坐具，香汁灑地，普自吐言：「如來當於此坐。」
爾時，施羅梵志將五百弟子，至翅寧梵志家，遙見彼家敷好坐具，見已，問翅寧梵志：「汝今欲與男女嫁娶？為欲請摩竭國頻毗娑羅王乎？」
翅寧梵志報曰：「我亦不請頻毗娑羅王，亦無嫁娶之事。我今欲施設大福業。」
施羅梵志問曰：「愿聞其意，欲施何福業？」
爾時，梵志偏露右肩，長跪叉手，白世尊自陳姓名。「施羅當知，有釋種子出家學道，成無上至真、等正覺。我今請佛及比丘僧，是故辦具種種坐具耳
『他父母應該尊敬誰呢？』 婆羅門回答說：『應該尊敬父親清凈、母親不凈的兒子。之所以這樣說，是因為他博覽群經，通曉各種技藝，是由父親清凈的血脈所生，兼修十善，沒有觸犯任何戒律，一切都具備各種德行的根本。』 佛告訴他說：『你先前說他的姓氏，後來又說他的學識，沒有再說他的姓氏；後來又說他的戒律，沒有再說他的學識，後來又說他的學識，沒有再說他的戒律。你現在讚歎父母的學識和戒律，豈不是違背了你之前說的話嗎？』 婆羅門對佛說：『沙門瞿曇！雖然有這樣的話，但是婆羅門自己聲稱：『我的姓氏最高貴，沒有誰能超過。』 世尊告訴他說：『凡是有嫁娶的地方才論姓氏，然而我的法中沒有這種說法。你可曾聽說過邊遠國家和邊境地區的人嗎？』 婆羅門回答說：『是的，聽說過，有這些人。』 世尊告訴他說：『那些地方的人民有兩種姓氏。哪兩種呢？一種是人，一種是奴隸，這兩種姓氏也不固定。』 又問：『為什麼不固定呢？』 世尊告訴他說：『有的人先前是人，後來變成奴隸；有的人先前是奴隸，後來變成人。然而眾生的種類，都是同一類，沒有差別。如果，婆羅門！天地毀滅，世間都空了。那時，山河石壁草木之類，都全部燒盡，人也死去。如果天地還要形成的時候，還沒有日月年歲的限制。那時，光音天來到這裡。那時，光音天的福德漸漸耗盡，沒有了精光，互相看著，產生了慾望。慾望偏多的人就變成女人，慾望少的人就變成男人。互相交合，就形成了胞胎。由於這個因緣，所以最初有人，轉生為四種姓氏，流佈天下。應當用這種方法知道，人民都出自剎帝利種。』 那時，婆羅門對世尊說：『停止吧，瞿曇！就像駝背的人伸直了腰，盲人得到了眼睛，黑暗中人看到了光明。沙門瞿曇也是這樣，用無數的方法為我說法。我現在皈依沙門瞿曇，只希望您為我說法，允許我成為優婆塞。』 那時，婆羅門又對世尊說：『只希望如來接受我的邀請，帶領眾比丘到我家。』 那時，世尊默然接受了邀請。那時，婆羅門見佛默然接受了邀請，就從座位上站起來，頭面禮足，然後退了出去。回到家中，準備好飲食，鋪設好座位，用香水灑地，到處自言自語：『如來將要坐在這裡。』 那時，施羅婆羅門帶著五百個弟子，來到翅寧婆羅門家，遠遠地看見他家鋪設著精美的座位，看見后，問翅寧婆羅門：『你現在是要為男女婚嫁嗎？還是想要邀請摩竭國的頻毗娑羅王呢？』 翅寧婆羅門回答說：『我既不邀請頻毗娑羅王，也沒有婚嫁之事。我現在想要施設大福業。』 施羅婆羅門問道：『希望聽聽你的意思，想要施設什麼福業？』 那時，婆羅門偏袒右肩，長跪合掌，向世尊自報姓名：『施羅應當知道，有釋迦族的王子出家學道，成就了無上至真、等正覺。我現在邀請佛陀和比丘僧，所以準備了各種座位。』
'Whom should his parents respect?' The Brahmin replied, 'They should respect the son of a pure father and an impure mother. The reason is that he has extensively studied the scriptures, is skilled in various arts, is born from the pure lineage of his father, practices the ten virtues, does not violate any precepts, and is fully endowed with the roots of all virtues.' The Buddha told him, 'You first spoke of his lineage, then of his learning, without mentioning his lineage again; then you spoke of his precepts, without mentioning his learning, and then you spoke of his learning, without mentioning his precepts. Now you praise the learning and precepts of his parents, are you not contradicting what you said before?' The Brahmin said to the Buddha, 'O Śramaṇa Gautama! Although there are such words, the Brahmins themselves claim: 'My lineage is the most noble, and none can surpass it.' The World Honored One told him, 'It is only in places where there is marriage that lineage is discussed, but in my Dharma, there is no such thing. Have you ever heard of people in remote countries and border regions?' The Brahmin replied, 'Yes, I have heard of such people.' The World Honored One told him, 'The people in those places have two kinds of lineages. What are the two? One is human, and the other is slave, and these two lineages are not fixed.' He asked again, 'Why are they not fixed?' The World Honored One told him, 'Some were previously humans and later became slaves; some were previously slaves and later became humans. However, all kinds of sentient beings are of the same kind, without any difference. If, O Brahmin! The heavens and earth are destroyed, and the world is empty. At that time, mountains, rivers, stone walls, and vegetation will all be burned to ashes, and people will also die. If the heavens and earth are to be formed again, there will be no limit of sun, moon, or years. At that time, the gods of the Abhasvara heaven will come to this world. At that time, the merits of the gods of the Abhasvara heaven will gradually be exhausted, and they will no longer have pure light. They will look at each other and develop desires. Those with more desire will become women, and those with less desire will become men. They will engage in intercourse, and thus form fetuses. Because of this cause, the first humans came into being, and they were transformed into four lineages, spreading throughout the world. You should understand by this method that all people come from the Kshatriya lineage.' At that time, the Brahmin said to the World Honored One, 'Stop, Gautama! It is like a hunchback straightening his back, a blind person gaining sight, and a person in darkness seeing light. Śramaṇa Gautama is also like this, using countless methods to explain the Dharma to me. I now take refuge in Śramaṇa Gautama, and I only hope that you will explain the Dharma to me and allow me to become an Upasaka.' At that time, the Brahmin again said to the World Honored One, 'I only hope that the Tathagata will accept my invitation and lead the assembly of monks to my home.' At that time, the World Honored One silently accepted the invitation. At that time, the Brahmin saw that the Buddha had silently accepted the invitation, and he rose from his seat, bowed his head to the ground, and then withdrew. He returned home, prepared food and drink, laid out seats, sprinkled the ground with fragrant water, and everywhere he said to himself, 'The Tathagata will sit here.' At that time, the Brahmin Śīla, with five hundred disciples, came to the home of the Brahmin Kiṇi, and from afar, he saw that his home was laid out with beautiful seats. After seeing this, he asked the Brahmin Kiṇi, 'Are you now going to arrange marriages for men and women? Or are you going to invite King Bimbisara of Magadha?' The Brahmin Kiṇi replied, 'I am neither inviting King Bimbisara nor arranging marriages. I now wish to perform a great meritorious deed.' The Brahmin Śīla asked, 'I wish to hear your intention, what meritorious deed do you wish to perform?' At that time, the Brahmin bared his right shoulder, knelt down with his palms together, and declared his name to the World Honored One: 'Śīla should know that a prince of the Shakya clan has left home to study the Way and has attained the unsurpassed, true, and perfect enlightenment. I now invite the Buddha and the assembly of monks, and therefore I have prepared various seats.'
。」
是時，施羅梵志語翅寧梵志：「汝今言佛乎？」
報曰：「吾今言佛。」
又問：「甚奇！甚特！今乃聞佛音響，如來竟為所在？吾欲見之。」
翅寧報曰：「今在羅閱城外竹園中住，將五百弟子自相娛樂，欲往見者，宜知是時。」
此梵志即將五百弟子，往至佛所。到已，共相問訊，在一面坐。爾時，施羅梵志便生此念：「沙門瞿曇為端正，身作黃金色。我等經籍亦有斯言：『如來出世之時，實不可遇，猶如優曇缽花時時乃現。若成就三十二相、八十種好，當趣二處：若在家者當作轉輪聖王，七寶具足；若出家學道者，必成無上道，為三界世祐。』我今欲觀佛三十二相。」爾時，梵志唯見三十相，而不睹二相，起狐疑猶豫，不見廣長舌、陰馬藏。
爾時，施羅梵志即以偈問曰：
「吾聞三十二， 大人之相好， 今不見二相， 竟為在何所？ 貞潔陰馬藏， 其相甚難喻， 頗有廣長舌， 舐耳覆面不？ 愿出廣長舌， 使我無狐疑， 又使我見之， 永無疑結網。」
增壹阿含經卷第四十七
東晉罽賓三藏瞿曇僧伽提婆譯放牛品第四十九今分品
爾時，世尊即吐舌，左右舐耳，還復縮之。爾時，世尊即入三昧，使彼梵志見陰馬藏。
時，梵志見佛三十二相、八十種好，歡喜踴躍，不能自勝。爾時，施羅梵志白佛言：「我今婆羅門，沙門剎利種；然沙門、婆羅門皆同一道，求一解脫。唯沙門聽，我等有得同一道乎？」
佛告梵志：「汝有此見。」
梵志報曰：「我有斯見。」
佛告梵志：「汝當興意向一解脫，所謂正見是也。」
梵志白佛言：「正見即是一解脫，復更有解脫乎？」
世尊告曰：「梵志！更有解脫得涅槃界，其事有八，所謂正見、正治、正語、正業、正命、正方便、正念、正定。是謂，梵志！八種之道，得至涅槃。」
爾時，梵志白佛言：「頗有此眾生知此八種道乎？」
世尊告曰：「非一百千。梵志當知，無數百千眾生知此八種之道。」
梵志白佛言：「頗覆有此眾生不解此八種之道乎？」
世尊告曰：「有此眾生其不解者，非一人也。」
梵志白佛言：「頗覆有眾生不得此法乎？」
佛告之曰：「有此眾生不得道，如此之人十一種
現代漢語譯本 當時，施羅梵志問翅寧梵志：『你現在說的是佛嗎？』 翅寧回答說：『我說的正是佛。』 施羅梵志又問：『真是太奇特了！太稀有了！現在竟然能聽到佛的聲音，如來究竟在哪裡？我想見他。』 翅寧回答說：『他現在住在羅閱城外的竹園中，帶著五百弟子一起修行，如果想去見他，應該知道時間。』 這位梵志立刻帶著五百弟子，前往佛陀所在的地方。到達后，他們互相問候，然後在一旁坐下。這時，施羅梵志心中想：『沙門瞿曇相貌端正，身體呈現金色。我們經書上也有這樣的說法：『如來出世的時候，實在難以遇到，就像優曇缽花一樣，很少出現。如果成就三十二相、八十種好，必定會走向兩個方向：如果在家，就會成為轉輪聖王，擁有七寶；如果出家修行，必定會成就無上道，成為三界眾生的庇護。』我現在想觀察佛陀的三十二相。』當時，梵志只看到了三十相，沒有看到另外兩相，心中產生了疑惑和猶豫，沒有看到廣長舌和陰馬藏。 這時，施羅梵志就用偈語問道： 『我聽說有三十二，大人殊勝之相好， 如今不見那兩相，究竟是在何處藏？ 貞潔的陰馬藏，其相難以比喻， 是否還有廣長舌，能舔耳覆面龐？ 希望伸出廣長舌，讓我不再有狐疑， 又讓我能親眼見，永遠消除疑惑網。』 《增壹阿含經》卷第四十七 東晉罽賓三藏瞿曇僧伽提婆譯《放牛品》第四十九，今分品 當時，世尊立刻伸出舌頭，左右舔舐耳朵，然後又縮回。這時，世尊進入三昧禪定，讓那位梵志看到了陰馬藏。 這時，梵志看到了佛陀的三十二相、八十種好，歡喜雀躍，無法抑制自己的激動。當時，施羅梵志對佛陀說：『我現在是婆羅門，沙門剎帝利種；然而沙門和婆羅門都追求同一條道路，尋求同一個解脫。請沙門聽我說，我們是否有可能得到同一條道路呢？』 佛陀告訴梵志：『你有這樣的見解。』 梵志回答說：『我確實有這樣的見解。』 佛陀告訴梵志：『你應該專心追求一個解脫，那就是正見。』 梵志問佛陀：『正見就是一個解脫，還有其他的解脫嗎？』 世尊告訴他說：『梵志！還有其他的解脫可以達到涅槃的境界，那有八種，就是正見、正思惟、正語、正業、正命、正精進、正念、正定。這就是，梵志！通往涅槃的八種道路。』 當時，梵志問佛陀：『是否有人知道這八種道路呢？』 世尊告訴他說：『不是一百個或一千個。梵志應當知道，有無數百千的眾生知道這八種道路。』 梵志問佛陀：『是否還有眾生不瞭解這八種道路呢？』 世尊告訴他說：『有這樣的眾生不瞭解，而且不止一個人。』 梵志問佛陀：『是否還有眾生無法得到這種法呢？』 佛陀告訴他說：『有這樣的眾生無法得到道，這樣的人有十一種。』
English version At that time, the Brahmin Shila asked the Brahmin Chining, 'Are you now speaking of the Buddha?' Chining replied, 'I am now speaking of the Buddha.' He further asked, 'How marvelous! How extraordinary! Now I hear the sound of the Buddha. Where is the Tathagata? I wish to see him.' Chining replied, 'He is now residing in the Bamboo Grove outside the city of Rajagriha, enjoying himself with five hundred disciples. If you wish to see him, you should know the time.' This Brahmin immediately took five hundred disciples and went to where the Buddha was. Upon arriving, they exchanged greetings and sat down on one side. At that time, the Brahmin Shila thought, 'The Shramana Gautama is handsome, with a golden-colored body. Our scriptures also say, 『When a Tathagata appears in the world, it is truly rare, like the Udumbara flower that appears only occasionally. If one achieves the thirty-two marks and eighty minor marks, one will go in two directions: if one remains at home, one will become a Wheel-Turning King, possessing the seven treasures; if one leaves home to practice the Way, one will surely achieve the unsurpassed Way, becoming a refuge for the three realms.』 I now wish to observe the Buddha's thirty-two marks.' At that time, the Brahmin only saw thirty marks and did not see the other two, and he became doubtful and hesitant, not seeing the long, broad tongue and the hidden male organ. At that time, the Brahmin Shila then asked in verse: 'I have heard of thirty-two, the great man's excellent marks, Now I do not see two marks, where could they possibly be? The pure hidden male organ, its mark is hard to describe, Is there also a long, broad tongue, that can lick the ears and cover the face? I wish you would show the long, broad tongue, so that I have no more doubts, And let me see it, so that I may forever dispel the net of doubt.' Ekottara Agama Sutra, Scroll 47 Translated by the Tripitaka Master Gautama Sanghadheva of Kipin in the Eastern Jin Dynasty, Chapter 49, 'The Cowherd', now divided into sections At that time, the World Honored One immediately extended his tongue, licked his ears on both sides, and then retracted it. At that time, the World Honored One entered samadhi, allowing the Brahmin to see the hidden male organ. Then, the Brahmin saw the Buddha's thirty-two marks and eighty minor marks, and he was overjoyed, unable to contain himself. At that time, the Brahmin Shila said to the Buddha, 'I am now a Brahmin, of the Shramana Kshatriya lineage; yet Shramanas and Brahmins both seek the same path, seeking the same liberation. Please listen, Shramana, is it possible for us to attain the same path?' The Buddha told the Brahmin, 'You have this view.' The Brahmin replied, 'I do have this view.' The Buddha told the Brahmin, 'You should focus your mind on one liberation, which is right view.' The Brahmin asked the Buddha, 'Is right view the only liberation, or are there other liberations?' The World Honored One told him, 'Brahmin! There are other liberations that can reach the realm of Nirvana, and there are eight of them, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These are, Brahmin! The eight paths that lead to Nirvana.' At that time, the Brahmin asked the Buddha, 'Are there any beings who know these eight paths?' The World Honored One told him, 'Not just one hundred or one thousand. Brahmin, you should know that countless hundreds and thousands of beings know these eight paths.' The Brahmin asked the Buddha, 'Are there also beings who do not understand these eight paths?' The World Honored One told him, 'There are such beings who do not understand, and not just one person.' The Brahmin asked the Buddha, 'Are there also beings who cannot attain this Dharma?' The Buddha told him, 'There are such beings who cannot attain the path, and there are eleven kinds of such people.'
。云何為十一？所謂奸偽、惡語、難諫、無反覆、好憎性、害父母、殺阿羅漢、斷善根善事、反為惡、計有我、起惡念向如來，是謂，梵志！十一之人不能得此八種之道。」
當說此八種道時，時彼梵志諸塵垢盡，得法眼凈。
爾時，施羅梵志告五百弟子曰：「汝等各所好者，各自誦習，吾欲于如來所，善修梵行。」
諸弟子白曰：「我等亦復欲出家學道。」
爾時，梵志及五百弟子各各長跪，白世尊言：「唯愿世尊聽出家學道。」
佛告諸梵志：「善來，比丘！于如來所善修梵行，漸盡苦原。」
如來說此語時，五百梵志即成沙門。爾時，世尊漸與五百說微妙之論，所謂論者：施論、戒論、生天之論，欲不凈想，出要為樂，如諸佛世尊常所說法：苦、習、盡、道，爾時，世尊廣與諸人說之。時五百人諸漏永盡，得上人法。
爾時，翅寧梵志又白：「時到，唯愿屈神。」
爾時，世尊告施羅等五百比丘：「汝等各著衣持缽。」
千比丘圍繞，至城中梵志所，就座而坐。爾時，翅寧梵志見五百婆羅門皆作沙門，即語之曰：「善哉！諸人，趣道之要，莫復是過。」
爾時，施羅比丘為翅寧說此偈曰：
「此外更無法， 能勝此要者， 如此之比像， 善者無過是。」
爾時，翅寧梵志白世尊言：「唯愿世尊小留神待時！正爾，更辦飲食。」
世尊告曰：「所辦飲食，但時貢之，勿懼不足。」
是時，翅寧梵志歡喜無量，躬自行食，供養佛及比丘僧。爾時，世尊飯食已訖，除去食器，以若干種華，散佛、比丘僧上，前白佛言：「唯愿世尊，男女大小盡求作優婆塞。」
爾時，梵志婦懷妊，婦人白佛言：「我有娠，亦不知是男，是女耶？亦復自歸如來，聽為優婆夷。」
爾時，如來與諸大眾說微妙之法，即于座上而說此偈：
「快哉斯福報， 所愿必得果， 漸至安隱處， 永無憂厄患。 死得生天上， 設使諸魔天， 亦復不能使， 為福者墮罪。 彼亦求方便， 賢聖之智慧， 當盡于苦本， 長離去八難。」
爾時，世尊說此偈已，便從坐起而去
現代漢語譯本：什麼是十一呢？就是指奸詐虛偽、惡語傷人、難以勸諫、沒有信義、喜怒無常、危害父母、殺害阿羅漢、斷絕善根善事、反而作惡、執著于自我、對如來產生惡念。梵志啊！這十一種人是無法獲得這八種正道的。 當佛陀宣說這八種正道時，那位梵志的各種塵垢都消除了，獲得了清凈的法眼。 當時，施羅梵志告訴他的五百個弟子說：『你們各自喜歡什麼，就各自誦習什麼，我想要在如來那裡，好好地修行梵行。』 弟子們回答說：『我們也想要出家學道。』 當時，梵志和他的五百個弟子都長跪，對世尊說：『唯愿世尊允許我們出家學道。』 佛陀告訴這些梵志：『善來，比丘！在如來這裡好好地修行梵行，逐漸斷絕痛苦的根源。』 當佛陀說這些話時，五百個梵志立刻成爲了沙門。當時，世尊逐漸地為這五百人宣說微妙的道理，所說的道理包括：佈施的道理、持戒的道理、昇天的道理，以及對慾望不凈的觀想，以出離為樂。就像諸佛世尊經常所說的：苦、集、滅、道。當時，世尊廣泛地為眾人宣說這些道理。這時，五百人所有的煩惱都永遠斷盡，獲得了上人法。 當時，翅寧梵志又說：『時間到了，唯愿您屈尊稍作停留。』 當時，世尊告訴施羅等五百比丘：『你們各自穿好衣服，拿著缽。』 一千個比丘圍繞著佛陀，來到城中梵志的住所，就座而坐。當時，翅寧梵志看到五百個婆羅門都成了沙門，就對他們說：『太好了！各位，通往真理的道路，沒有比這更好的了。』 當時，施羅比丘為翅寧說了這首偈語： 『除此之外再沒有其他方法， 能夠勝過這條道路的， 像這樣的修行方式， 對於善者來說沒有比這更好的了。』 當時，翅寧梵志對世尊說：『唯愿世尊稍作停留，等待片刻！我這就去準備飲食。』 世尊說：『所準備的飲食，只要按時供奉即可，不必擔心不足。』 這時，翅寧梵志歡喜無量，親自準備食物，供養佛陀和比丘僧。當時，世尊用完餐后，收起餐具，用各種鮮花，散在佛陀和比丘僧的身上，然後上前對佛陀說：『唯愿世尊，讓男女老少都來皈依，成為優婆塞。』 當時，梵志的妻子懷有身孕，婦人對佛陀說：『我懷有身孕，也不知道是男孩還是女孩。我也要皈依如來，請求成為優婆夷。』 當時，如來為大眾宣說微妙的佛法，就在座位上說了這首偈語： 『多麼快樂的福報啊， 所願望的必定能得到結果， 逐漸到達安穩的境地， 永遠沒有憂愁和災難。 死後能夠升到天上， 即使是諸魔天， 也不能使， 行善的人墮落。 他們也尋求方便， 賢聖的智慧， 應當斷盡痛苦的根源， 永遠遠離八難。』 當時，世尊說完這首偈語后，就從座位上起身離開了。
English version: What are the eleven? They are: deceit and hypocrisy, harsh speech, being difficult to admonish, being unreliable, having a fickle nature, harming parents, killing an Arhat, severing roots of goodness and good deeds, turning to evil, clinging to the self, and harboring evil thoughts towards the Tathagata. O Brahmin! These eleven types of people cannot attain these eight paths. When the Buddha spoke of these eight paths, all the defilements of that Brahmin were extinguished, and he attained the pure Dharma eye. At that time, the Brahmin Shila said to his five hundred disciples: 'Each of you may recite what you like, but I wish to practice the Brahma-faring well under the Tathagata.' The disciples replied: 'We also wish to leave home and study the Way.' Then, the Brahmin and his five hundred disciples knelt down and said to the World-Honored One: 'We beseech the World-Honored One to allow us to leave home and study the Way.' The Buddha said to the Brahmins: 'Welcome, Bhikkhus! Practice the Brahma-faring well under the Tathagata, and gradually extinguish the source of suffering.' When the Buddha spoke these words, the five hundred Brahmins immediately became Shramanas. At that time, the World-Honored One gradually expounded the subtle teachings to these five hundred people, including the teachings on giving, the teachings on precepts, the teachings on rebirth in heaven, the contemplation of the impurity of desire, and the joy of liberation. Just as the Buddhas, the World-Honored Ones, always teach: suffering, its cause, its cessation, and the path. At that time, the World-Honored One extensively expounded these teachings to the people. Then, the five hundred people's outflows were completely extinguished, and they attained the Dharma of the noble ones. At that time, the Brahmin Chining again said: 'The time has come, may you please condescend to stay a while.' Then, the World-Honored One said to Shila and the five hundred Bhikkhus: 'Each of you put on your robes and take your bowls.' Surrounded by a thousand Bhikkhus, they went to the Brahmin's residence in the city and sat down. At that time, the Brahmin Chining saw that the five hundred Brahmins had all become Shramanas, and said to them: 'Excellent! Everyone, the path to truth, there is nothing better than this.' Then, the Bhikkhu Shila spoke this verse to Chining: 'There is no other way, That can surpass this path, Such a way of practice, For the virtuous, there is nothing better.' Then, the Brahmin Chining said to the World-Honored One: 'May the World-Honored One please stay a little longer and wait! I will prepare food right away.' The World-Honored One said: 'The food that is prepared, just offer it at the proper time, do not worry about it being insufficient.' At this time, the Brahmin Chining was overjoyed, and personally prepared food, offering it to the Buddha and the Sangha of Bhikkhus. Then, after the World-Honored One had finished eating, he put away the dishes, and scattered various kinds of flowers on the Buddha and the Sangha of Bhikkhus, and then stepped forward and said to the Buddha: 'May the World-Honored One, let men and women, young and old, all seek refuge and become Upasakas.' At that time, the Brahmin's wife was pregnant, and the woman said to the Buddha: 'I am pregnant, and I do not know if it is a boy or a girl. I also take refuge in the Tathagata, and ask to become an Upasika.' Then, the Tathagata expounded the subtle Dharma to the assembly, and spoke this verse from his seat: 'How joyful is this blessing, What is wished for will surely be attained, Gradually reaching a place of peace, Forever free from worry and calamity. After death, one can be reborn in heaven, Even the Mara devas, Cannot cause, Those who do good to fall into sin. They also seek the means, The wisdom of the noble ones, Should extinguish the root of suffering, And forever be free from the eight difficulties.' Then, after the World-Honored One spoke this verse, he rose from his seat and departed.
。
爾時，翅寧梵志聞佛所說，歡喜奉行！
爾時，世尊告諸比丘：「我恒一坐而食，身體輕便，氣力強盛；汝等比丘，亦當一食，身體輕便，氣力強盛，得修梵行。」
爾時，跋提婆羅白世尊言：「我不堪任而一食。所以然者，氣力弱劣。」
佛告之曰：「若汝至檀越家，一分食之，一分持還家。」
跋提婆羅白佛言：「我亦不堪行此法。」
世尊告曰：「聽汝壞齋，通日而食。」
跋提婆羅白佛言：「我亦不堪任施行此法。」爾時，世尊默然不報。
爾時，迦留陀夷向暮日入，著衣持缽，入城乞食。爾時極為闇冥。時優陀夷漸漸至長者家，又彼長者婦懷妊，聞沙門在外乞食，即自持飯出惠施之。然優陀夷顏色極黑，又彼時天欲降雨，處處抴電。爾時，長者婦出門見沙門顏色極黑，即時驚怖乃呼：「是鬼。」自便稱喚：「咄哉！見鬼。」即時傷胎，兒尋命終。是時，迦留陀夷尋還精舍，愁憂不歡，坐自思惟，悔無所及。
爾時，舍衛城中有如此之惡聲：「沙門釋種子咒墮他子。」其中男女各相謂言：「今諸沙門！行無節度，食不知時，如在家白衣，有何等異？」
爾時，眾多比丘聞諸人民各論此理：「沙門釋種子不知節度，行來無忌。」其中，持戒比丘戒完具者，亦自怨責：「實非我等之宜，食無禁限，行無時節，實是我等之非也。」各共相將至佛所，頭面禮足，以此因緣，具白世尊。
爾時，佛告一比丘：「汝往喚迦留陀夷使來。」
是時，彼比丘受佛教已，即往喚優陀夷。時優陀夷聞佛見呼，即來至世尊所，頭面禮足，在一面坐。爾時，世尊問優陀夷曰：「汝審昨日暮入城乞食，至長者家，使長者婦胎墮乎？」
優陀夷白佛言：「唯然，世尊！」
佛告優陀夷：「汝何故不別時節，又復欲雨而入城乞食；此非汝宜，然是族姓子出家學道而貪著于食。」
爾時，優陀夷即從坐起，白世尊言：「自今之後，不敢復犯，唯愿世尊聽受懺悔。」
爾時，世尊告阿難曰：「速打揵稚，集諸比丘在普會講堂。」
阿難受佛教已。即集諸比丘集在講堂，前白佛言：「諸比丘已集，世尊！宜知是時
現代漢語譯本：當時，翅寧梵志聽了佛陀所說，歡喜地接受並實行！ 現代漢語譯本：當時，世尊告訴眾比丘：『我一直堅持一天只吃一頓飯，身體輕便，精力充沛；你們這些比丘，也應當一天只吃一頓飯，身體輕便，精力充沛，才能修習清凈的梵行。』 現代漢語譯本：當時，跋提婆羅對世尊說：『我不能堅持一天只吃一頓飯。因為我身體虛弱，精力不足。』 現代漢語譯本：佛陀告訴他：『如果你去施主家，可以吃一部分，留一部分帶回家。』 現代漢語譯本：跋提婆羅對佛陀說：『我還是不能實行這種方法。』 現代漢語譯本：世尊告訴他：『允許你破齋，可以整天都吃。』 現代漢語譯本：跋提婆羅對佛陀說：『我還是不能實行這種方法。』當時，世尊沉默不語。 現代漢語譯本：當時，迦留陀夷在傍晚日落時，穿上袈裟，拿著缽，進城乞食。當時天色非常昏暗。優陀夷慢慢走到一位長者家，而那位長者的妻子正懷著身孕，聽到有沙門在外面乞食，就親自拿著飯出來佈施。然而優陀夷的膚色非常黑，又當時天要下雨，到處閃電。當時，長者的妻子出門看到沙門膚色非常黑，立刻驚恐地喊道：『是鬼！』自己便大聲叫喊：『哎呀！見鬼了！』隨即傷了胎氣，孩子立刻就死了。當時，迦留陀夷立刻回到精舍，憂愁不樂，獨自坐著思索，後悔也來不及了。 現代漢語譯本：當時，舍衛城中有這樣的惡劣傳言：『沙門釋迦的弟子用咒語墮掉了別人的孩子。』城中的男女互相議論說：『現在的沙門！行為沒有節制，吃飯不按時，和在家的俗人有什麼區別？』 現代漢語譯本：當時，許多比丘聽到人們議論這件事：『沙門釋迦的弟子不知節制，行為放縱。』其中，持戒清凈的比丘也自我責備：『我們確實不應該這樣，吃飯沒有限制，行為沒有節制，這確實是我們的過錯。』大家一起到佛陀那裡，頂禮佛足，把這件事的來龍去脈都告訴了世尊。 現代漢語譯本：當時，佛陀告訴一位比丘：『你去叫迦留陀夷來。』 現代漢語譯本：當時，那位比丘接受佛陀的教誨后，立刻去叫優陀夷。當時，優陀夷聽到佛陀叫他，立刻來到世尊那裡，頂禮佛足，在一旁坐下。當時，世尊問優陀夷：『你昨天傍晚進城乞食，到長者家，使長者的妻子墮胎了嗎？』 現代漢語譯本：優陀夷對佛陀說：『是的，世尊！』 現代漢語譯本：佛陀告訴優陀夷：『你為什麼不分時節，又在要下雨的時候進城乞食？這不適合你，你身為出家學道的族姓子弟，卻貪著于食物。』 現代漢語譯本：當時，優陀夷立刻從座位上站起來，對世尊說：『從今以後，我不敢再犯，希望世尊允許我懺悔。』 現代漢語譯本：當時，世尊告訴阿難：『快敲犍稚，召集所有比丘到普會講堂。』 現代漢語譯本：阿難接受佛陀的教誨后，立刻召集所有比丘到講堂，然後對佛陀說：『諸位比丘已經集合完畢，世尊！現在是時候了。』
English version: At that time, the Brahmin Chi Ning, having heard what the Buddha said, joyfully accepted and practiced it! English version: At that time, the World Honored One told the monks, 'I always eat one meal a day, my body is light and comfortable, and my strength is vigorous; you monks should also eat one meal a day, your bodies will be light and comfortable, your strength will be vigorous, and you will be able to cultivate pure Brahma conduct.' English version: At that time, Bhadravarman said to the World Honored One, 'I am unable to maintain eating only one meal a day. The reason is that my strength is weak and insufficient.' English version: The Buddha told him, 'If you go to a donor's house, you can eat a portion and take a portion back home.' English version: Bhadravarman said to the Buddha, 'I am still unable to practice this method.' English version: The World Honored One told him, 'I allow you to break the fast and eat throughout the day.' English version: Bhadravarman said to the Buddha, 'I am still unable to practice this method.' At that time, the World Honored One remained silent. English version: At that time, Kalodayin, at dusk when the sun was setting, put on his robe, took his bowl, and entered the city to beg for food. At that time, it was very dark. Udayin slowly arrived at the house of an elder, and the elder's wife was pregnant. Hearing that a monk was begging for food outside, she personally brought out food to offer. However, Udayin's complexion was very dark, and at that time it was about to rain, with lightning flashing everywhere. At that time, the elder's wife, upon seeing the monk's very dark complexion, was immediately terrified and cried out, 'It's a ghost!' She then shouted, 'Oh dear! I've seen a ghost!' Immediately, she suffered a miscarriage, and the child died instantly. At that time, Kalodayin immediately returned to the monastery, feeling worried and unhappy, sitting alone and thinking, regretting that it was too late. English version: At that time, there was such a bad rumor in Shravasti: 'The disciples of the Shakyas use spells to cause miscarriages.' The men and women in the city discussed among themselves, saying, 'The current monks! Their behavior is unrestrained, they eat at irregular times, what difference is there between them and lay people?' English version: At that time, many monks heard people discussing this matter: 'The disciples of the Shakyas are unrestrained and behave recklessly.' Among them, the monks who upheld the precepts also blamed themselves: 'We should not be like this, eating without limits and behaving without restraint, this is indeed our fault.' They all went together to the Buddha, bowed at his feet, and told the World Honored One the whole story. English version: At that time, the Buddha told a monk, 'Go and call Kalodayin to come here.' English version: At that time, that monk, having received the Buddha's instruction, immediately went to call Udayin. At that time, Udayin, hearing that the Buddha had called for him, immediately came to the World Honored One, bowed at his feet, and sat to one side. At that time, the World Honored One asked Udayin, 'Did you enter the city to beg for food yesterday evening, and at the elder's house, cause the elder's wife to have a miscarriage?' English version: Udayin said to the Buddha, 'Yes, World Honored One!' English version: The Buddha told Udayin, 'Why did you not distinguish the time, and enter the city to beg for food when it was about to rain? This is not suitable for you. You are a son of a noble family who has left home to learn the Way, yet you are attached to food.' English version: At that time, Udayin immediately rose from his seat and said to the World Honored One, 'From now on, I dare not commit such an offense again. I hope the World Honored One will allow me to repent.' English version: At that time, the World Honored One told Ananda, 'Quickly strike the gong and gather all the monks in the assembly hall.' English version: Ananda, having received the Buddha's instruction, immediately gathered all the monks in the hall, and then said to the Buddha, 'The monks have all gathered, World Honored One! Now is the time.'
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爾時，世尊即往講堂，在中央坐，告諸比丘：「過去久遠諸佛世尊皆一坐而食，諸聲聞等亦一坐而食，正使將來諸佛及弟子眾，亦當一坐而食。所以然者，此是行道之要法，應當一坐而食。若能一坐而食，身體輕便，心得開解；心已得解，得諸善根；已得善根，便得三昧；已得三昧，如實而知之。云何如實而知之？所謂苦諦如實而知之；苦習諦如實而知之；苦盡諦如實而知之；苦出要諦如實而知之。汝等族姓子已出家學道，舍世八業，而不知時節，如彼貪慾之人有何差別？梵志別有梵志之法，外道別有外道之法。」
是時，優波離白世尊言：「過去如來、將來諸佛，皆一坐而食，唯愿世尊當與諸比丘限時而食。」
世尊告曰：「如來亦有此智，但未犯者，要眼前有罪，乃當制限耳。」
爾時，世尊告諸比丘：「我專一坐而食，汝等亦當一坐而食。今汝日中而食，不得過時。汝等亦當學乞食之法。云何比丘學乞食之法？於是，比丘！趣以支命，得亦不喜，不得亦不憂；設得食時，思惟而食，無有貪著之心，但欲使此身趣得存形，除去舊痛，更不造新，使氣力充足。如是，比丘！名為乞食。汝等比丘，應當一坐而食。
「云何比丘一坐而食？起則犯食，更不應食。如是，比丘！名為一坐而食。汝等比丘亦當應得食而食之。云何比丘得而食之？於是，比丘！以得食已，更復有為齊此于？以食更得者不應復食。如是，比丘！得食而食之。汝等比丘，亦當應著三衣，應坐樹下，坐閑靜處，應露坐苦行，應著補納衣，應在冢間，應著弊惡之衣。所以然者，嘆說少欲之人。我今教汝等，當如迦葉比丘。所以然者，迦葉比丘自行頭陀十一法，亦復教人行此要法。我今教誡汝等，當如面王比丘。所以然者，面王比丘著弊壞之衣，不著校飾。是謂，比丘！我之教誡，當念修習。如是，比丘！當作是學。」
爾時，跋提波羅及經三月不至世尊所。爾時，阿難臨三月初，至跋提婆羅比丘所，而告之曰：「今諸眾僧皆補納衣裳。如是如來當人間遊行，今不往者，後悔無益。」
是時，阿難將跋提婆羅至世尊所，頭面禮足，並復白佛言：「唯然，世尊！聽我懺悔，自今已后，更不犯之。如來制禁戒，然我不受之，唯愿垂恕。」如是再三
當時，世尊前往講堂，坐在中央，告訴眾比丘：『過去久遠的諸佛世尊都是一坐而食，諸聲聞弟子也是一坐而食，即使是未來的諸佛和弟子們，也應當一坐而食。之所以這樣，是因為這是一條修道的要法，應當一坐而食。如果能一坐而食，身體就會輕便，內心就會開解；內心開解后，就能獲得各種善根；獲得善根后，就能得到三昧；得到三昧后，就能如實地瞭解真理。如何如實地瞭解真理呢？就是如實地瞭解苦諦；如實地瞭解苦集諦；如實地瞭解苦滅諦；如實地瞭解苦出要諦。你們這些出家學道的族姓子弟，捨棄了世俗的八種職業，卻不知道節制飲食，和那些貪慾的人有什麼區別呢？婆羅門有婆羅門的規矩，外道有外道的規矩。』 這時，優波離對世尊說：『過去的如來和未來的諸佛都是一坐而食，希望世尊也能規定比丘們限時而食。』 世尊說：『如來也有這樣的智慧，只是在沒有犯錯之前，不必限制，只有當眼前出現罪過時，才需要加以限制。』 當時，世尊告訴眾比丘：『我專一坐而食，你們也應當一坐而食。現在你們在中午吃飯，不得過時。你們也應當學習乞食的方法。比丘如何學習乞食的方法呢？就是比丘爲了維持生命，得到食物也不歡喜，得不到也不憂愁；即使得到食物，也要思考著吃，沒有貪戀之心，只是爲了讓身體得以存活，消除舊的病痛，不再製造新的病痛，使氣力充足。這樣，比丘就叫做乞食。你們比丘，應當一坐而食。』 『比丘如何一坐而食呢？就是起身就犯了食戒，不應該再吃。這樣，比丘就叫做一坐而食。你們比丘也應當在得到食物時才吃。比丘如何得到食物才吃呢？就是比丘在得到食物后，如果還有其他食物，就不應該再吃。這樣，比丘就叫做得到食物才吃。你們比丘，也應當穿著三衣，應當坐在樹下，坐在安靜的地方，應當露天苦行，應當穿著補丁的衣服，應當在墳墓間，應當穿著破舊的衣服。之所以這樣，是爲了讚歎那些少欲的人。我現在教導你們，應當像迦葉比丘那樣。之所以這樣，是因為迦葉比丘自己修行頭陀十一法，也教導別人修行這些要法。我現在告誡你們，應當像面王比丘那樣。之所以這樣，是因為面王比丘穿著破舊的衣服，不穿華麗的裝飾。這就是比丘們，我的教誡，應當牢記修行。這樣，比丘們，應當這樣學習。』 當時，跋提波羅三個月沒有去見世尊。這時，阿難在第三個月初，去到跋提婆羅比丘那裡，告訴他說：『現在眾僧都穿著補丁的衣服。如來在人間，現在不去，以後後悔就沒用了。』 這時，阿難帶著跋提波羅去見世尊，頭面禮足，並對佛說：『世尊，請允許我懺悔，從今以後，我再也不犯了。如來制定了戒律，我卻沒有遵守，希望您能寬恕。』這樣說了三次。
At that time, the World Honored One went to the lecture hall, sat in the center, and told the bhikkhus: 'In the distant past, all the World Honored Buddhas ate in one sitting, and the sravakas also ate in one sitting. Even the future Buddhas and their disciples should also eat in one sitting. The reason for this is that it is an essential practice for the path, and one should eat in one sitting. If one can eat in one sitting, the body will be light and the mind will be open; once the mind is open, one can obtain all kinds of good roots; having obtained good roots, one can attain samadhi; having attained samadhi, one can truly understand the truth. How does one truly understand the truth? It is to truly understand the truth of suffering; to truly understand the truth of the origin of suffering; to truly understand the truth of the cessation of suffering; to truly understand the truth of the path leading to the cessation of suffering. You, sons of good families who have left home to study the path, have abandoned the eight worldly occupations, yet you do not know how to control your eating, what difference is there between you and those who are greedy? Brahmins have their own rules, and non-Buddhists have their own rules.' At this time, Upali said to the World Honored One: 'The past Tathagatas and the future Buddhas all ate in one sitting, may the World Honored One also set a time limit for the bhikkhus to eat.' The World Honored One said: 'The Tathagata also has this wisdom, but there is no need to restrict it before a mistake is made. Only when a fault appears before one's eyes is it necessary to impose restrictions.' At that time, the World Honored One told the bhikkhus: 'I eat in one sitting, and you should also eat in one sitting. Now you eat at noon, and you must not eat past that time. You should also learn the method of begging for food. How does a bhikkhu learn the method of begging for food? It is that a bhikkhu, in order to sustain life, does not rejoice when he gets food, nor does he worry when he does not get it; even when he gets food, he should eat with contemplation, without any attachment, but only to allow the body to survive, to eliminate old pains, and not to create new ones, so that strength is sufficient. In this way, a bhikkhu is called a beggar for food. You bhikkhus should eat in one sitting.' 'How does a bhikkhu eat in one sitting? It is that if one gets up, one has broken the rule of eating, and should not eat again. In this way, a bhikkhu is called eating in one sitting. You bhikkhus should also eat only when you get food. How does a bhikkhu eat only when he gets food? It is that after a bhikkhu has received food, if there is more food, he should not eat again. In this way, a bhikkhu is called eating only when he gets food. You bhikkhus should also wear the three robes, should sit under trees, should sit in quiet places, should practice asceticism in the open, should wear patched clothes, should stay in graveyards, should wear worn-out clothes. The reason for this is to praise those who have few desires. I now teach you to be like the bhikkhu Kasyapa. The reason for this is that the bhikkhu Kasyapa himself practices the eleven dhuta practices, and also teaches others to practice these essential practices. I now admonish you to be like the bhikkhu Mian Wang. The reason for this is that the bhikkhu Mian Wang wears worn-out clothes and does not wear fancy decorations. This is, bhikkhus, my teaching, you should keep it in mind and practice it. In this way, bhikkhus, you should learn.' At that time, Bhadrapara had not visited the World Honored One for three months. At the beginning of the third month, Ananda went to the bhikkhu Bhadrapara and told him: 'Now the sangha is all wearing patched clothes. The Tathagata is in the world, and if you do not go now, it will be useless to regret it later.' At this time, Ananda took Bhadrapara to see the World Honored One, bowed his head to the ground, and said to the Buddha: 'World Honored One, please allow me to repent, from now on, I will not commit this again. The Tathagata has established precepts, but I have not followed them, I hope you will forgive me.' He said this three times.
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是時，佛告曰：「聽汝悔過，后莫復犯。所以然者，我自念生死無數，或作驢、騾、駱駝、象、馬、豬、羊，以草養此四大形；或在地獄中，以熱鐵丸啖之；或作餓鬼，恒食膿血；或作人形，食此五穀；或作天形，食自然甘露。無數劫中，形命共競，初無厭足。優波離當知，如火獲薪，初無厭足，如大海水，吞流無足。今凡夫之人亦復如是，貪食無厭足。」
「生死不斷絕， 皆由貪慾故， 怨憎長其惡， 愚者之所習。
「是故，跋提婆羅，當念少欲知足，無起貪想，興諸亂念。如是，優波離！當作是學。」
爾時，跋提婆羅聞如來教誡已，在閑靜之處，而自克責，所以族姓子，出家學道者，修無上梵行：生死已盡，梵行已立，所作已辦，更不復受有，如實而知。爾時，跋提婆羅即成阿羅漢。爾時，世尊告諸比丘：「我弟子中第一聲聞多飲食者，所謂吉護比丘是也。」
一時，佛在鴦藝村中，與大比丘眾五百人俱。
爾時，世尊告諸比丘：「諸人民皆稱汝等為沙門。設復問：『汝等是沙門乎？』汝等亦言：『是沙門。』吾今告汝，沙門之行、婆羅門之行，汝等當念修習，后必成果，如實不異。所以然者，有二種沙門：有習行沙門，有誓願沙門。
「彼云何名為習行沙門？於是，比丘行來、進止、視瞻、容貌、著衣、持缽，皆悉如法，不著貪慾、瞋恚、愚癡，但持戒精進，不犯非法，等學諸戒，是謂名為習行沙門。
「彼云何名誓願沙門？於是，或有比丘威儀、戒律、出入、進止、行步、容貌、視瞻、舉動，皆悉如法，盡有漏成無漏，于現法中身得證而自游化：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。是謂名誓願沙門。是謂，比丘！二種沙門。」
爾時，阿難白世尊言：「彼云何名為沙門法行，婆羅門法行？」
佛告阿難：「於是，比丘飲食知足，晝夜經行，不失時節，行諸道品。
「云何比丘諸根寂靜？於是，比丘若眼見色，不起想著，興諸亂念，于中眼根而得清凈，除諸惡念，不念不善之法。若耳聞聲、鼻臭香、舌知味、身知細滑、意知法，不起想著，興諸亂念，于意根而得清凈。如是，比丘根得清凈
現代漢語譯本：這時，佛陀告訴跋提婆羅：『允許你懺悔過錯，以後不要再犯。之所以這樣說，是因為我回想自己經歷無數次生死輪迴，有時變成驢、騾、駱駝、象、馬、豬、羊，用草來養活這四大組成的身體；有時在地獄中，吃熱鐵丸；有時變成餓鬼，總是吃膿血；有時變成人，吃這五穀；有時變成天人，吃天然的甘露。在無數劫中，形體和生命互相爭奪，從來沒有滿足的時候。優波離，你應該知道，就像火得到柴薪，永遠不會滿足，像大海吞噬流水，永遠不會滿足一樣。現在凡夫俗人也是這樣，貪吃永遠沒有滿足的時候。』 『生死輪迴不斷絕，都是因為貪慾的緣故，怨恨憎惡增長其惡行，這是愚蠢的人所習慣的。 『所以，跋提婆羅，應當想著少欲知足，不要生起貪婪的想法，產生各種雜亂的念頭。像這樣，優波離！應當這樣學習。』 當時，跋提婆羅聽了如來的教誨后，在安靜的地方，自我反省責備，之所以族姓子出家學道，是爲了修無上的清凈行為：生死已經終結，清凈的行為已經建立，該做的事情已經完成，不再受後有，如實地知道。當時，跋提婆羅就成了阿羅漢。當時，世尊告訴眾比丘：『我的弟子中，第一聲聞多飲食的人，就是吉護比丘。』 一時，佛陀在鴦藝村中，與五百位大比丘在一起。 當時，世尊告訴眾比丘：『人們都稱你們為沙門。如果有人問：『你們是沙門嗎？』你們也回答說：『是沙門。』我現在告訴你們，沙門的修行、婆羅門的修行，你們應當努力修習，將來必定會得到成果，真實不虛。之所以這樣說，是因為有兩種沙門：有習行沙門，有誓願沙門。 『什麼叫做習行沙門呢？就是比丘在行走、進退、觀看、容貌、穿衣、持缽時，都符合佛法，不執著于貪慾、嗔恚、愚癡，只是持戒精進，不犯非法，平等學習各種戒律，這就叫做習行沙門。 『什麼叫做誓願沙門呢？就是比丘在威儀、戒律、出入、進退、行走、容貌、觀看、舉動時，都符合佛法，斷盡有漏，成就無漏，在現世中身體證悟而自在游化：生死已經終結，清凈的行為已經建立，該做的事情已經完成，不再受後有，如實地知道。這就叫做誓願沙門。這就是，比丘們！兩種沙門。』 當時，阿難問世尊：『什麼叫做沙門法行，婆羅門法行呢？』 佛陀告訴阿難：『就是比丘飲食知足，白天夜晚都精進行道，不失時機，修行各種道品。 『比丘如何做到諸根寂靜呢？就是比丘如果眼睛看到顏色，不起執著，產生各種雜亂的念頭，這樣眼睛的根就得到清凈，去除各種惡念，不念不善之法。如果耳朵聽到聲音、鼻子聞到香味、舌頭嚐到味道、身體感覺到細滑、意識知道法，不起執著，產生各種雜亂的念頭，這樣意識的根就得到清凈。像這樣，比丘的根就得到清凈。』
English version: At that time, the Buddha said to Bhadravarman, 'I allow you to repent your faults, and do not commit them again. The reason for this is that I recall countless lives of birth and death, sometimes becoming a donkey, mule, camel, elephant, horse, pig, or sheep, using grass to nourish this body composed of the four elements; sometimes in hell, eating hot iron balls; sometimes becoming a hungry ghost, always eating pus and blood; sometimes becoming a human, eating these five grains; sometimes becoming a celestial being, eating natural nectar. In countless kalpas, form and life compete with each other, never finding satisfaction. Upali, you should know that just as fire receiving firewood is never satisfied, and like the ocean swallowing streams is never satisfied, so too are ordinary people now, never satisfied with their greed for food.' 'The cycle of birth and death never ends, all because of greed; resentment and hatred increase evil deeds, which is what foolish people are accustomed to.' 'Therefore, Bhadravarman, you should think of having few desires and being content, not giving rise to greedy thoughts, and generating various confused thoughts. Like this, Upali! You should learn in this way.' At that time, after Bhadravarman heard the Buddha's teachings, he went to a quiet place and reflected on his faults, blaming himself. The reason why a son of a noble family leaves home to study the Way is to cultivate the supreme pure conduct: birth and death have ended, pure conduct has been established, what needs to be done has been done, and there is no more rebirth, knowing the truth as it is. At that time, Bhadravarman became an Arhat. At that time, the World Honored One told the monks, 'Among my disciples, the foremost disciple who eats a lot is the monk named Gihita.' At one time, the Buddha was in the village of Anga, together with five hundred great monks. At that time, the World Honored One told the monks, 'People all call you Shramanas. If they ask, 'Are you Shramanas?' you also answer, 'We are Shramanas.' I now tell you, the practice of Shramanas and the practice of Brahmins, you should diligently practice, and you will surely achieve results in the future, truly and without error. The reason for this is that there are two kinds of Shramanas: there are Shramanas who practice, and there are Shramanas who have taken vows.' 'What is called a Shramana who practices? It is when a monk, in walking, advancing, retreating, looking, appearance, wearing clothes, and holding a bowl, all conform to the Dharma, not clinging to greed, hatred, and ignorance, but upholding the precepts diligently, not violating the unlawful, and equally learning all the precepts. This is called a Shramana who practices.' 'What is called a Shramana who has taken vows? It is when a monk, in demeanor, precepts, entering, exiting, advancing, retreating, walking, appearance, looking, and actions, all conform to the Dharma, completely ending the outflows and achieving the outflowless, in this present life, the body attains enlightenment and freely travels: birth and death have ended, pure conduct has been established, what needs to be done has been done, and there is no more rebirth, knowing the truth as it is. This is called a Shramana who has taken vows. These are, monks! The two kinds of Shramanas.' At that time, Ananda asked the World Honored One, 'What is called the practice of the Shramana Dharma and the practice of the Brahmin Dharma?' The Buddha told Ananda, 'It is when a monk is content with food and drink, diligently practices the Way day and night, does not miss the right time, and cultivates the various factors of enlightenment.' 'How does a monk achieve tranquility of the senses? It is when a monk, if the eyes see a form, does not give rise to attachment, generating various confused thoughts, then the root of the eyes becomes pure, removing all evil thoughts, and not thinking of unwholesome things. If the ears hear a sound, the nose smells a fragrance, the tongue tastes a flavor, the body feels smoothness, and the mind knows a dharma, does not give rise to attachment, generating various confused thoughts, then the root of the mind becomes pure. In this way, the monk's senses become pure.'
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「云何比丘飲食知足？於是，比丘量腹而食，不求肥白，但欲使此身趣存而已，除去故痛，新者不生，得修梵行。猶如男女身生瘡痍，隨時以膏涂瘡，常欲使瘡愈故。今此比丘亦復如是，量腹而食，所以以膏膏車者，欲致遠故，比丘量腹而食者，欲趣存命故也。如是，比丘飲食知足。
「云何比丘恒知景寤？於是，比丘初夜、后夜恒知景寤，思惟三十七道之法。若晝日經行，除去惡念諸結之想，復于初夜、后夜經行，除去惡結不善之想，復于中夜右脅著地，以腳相累，唯嚮明之想，復於後夜，出入經行，除去不善之念。如是，比丘知時景寤。如是，阿難！此是沙門要行。
「彼云何名婆羅門要行？於是，比丘苦諦如實知之，苦習、苦盡、苦出要如實而知之，后以解此欲漏心、有漏心、無明漏心而得解脫，已得解脫，便得解脫智，生死已盡，梵行已立，所作已辦，更不復受胎，如實知之。此名為婆羅門要行之法。阿難當知，此名為要行之義也。」
「沙門名息心， 諸惡永已盡， 梵志名清凈， 除去諸亂想。
「是故，阿難！沙門法行、婆羅門法行，當念修行。其有眾生行此諸法，然後乃稱為沙門。復以何故名為沙門？諸結永息故名為沙門。復以何故名為婆羅門？盡除愚惑之法故名為梵志；亦名為剎利。復以何故名剎利？以其斷淫、怒、癡故名為剎利；亦名為沐浴。以何故名為沐浴？以其洗二十一結故名為沐浴。亦名為覺。以何故名為覺？以其覺了愚法、慧法故名為覺。亦名為彼岸。以何等故名為彼岸？以其從此岸至彼岸故名為彼岸。阿難！能行此法者，然後乃名為沙門、婆羅門。此是其義，當念奉行。」
一時，佛在釋翅迦毗羅越尼拘留園中，與大比丘眾五百人俱。
爾時，提婆達兜王子往至世尊所，頭面禮足，在一面坐。是時，提婆達兜白佛言：「唯然，世尊！聽我道次得作沙門。」
佛告提婆達兜：「汝宜在家分檀惠施。夫為沙門，實為不易。」
是時，提婆達兜復再三白佛言：「唯然，世尊！聽在末行。」
佛復告曰：「汝宜在家，不宜出家修沙門行。」
爾時，提婆達兜便生此念：「此沙門懷嫉妒心，我今宜自剃頭，善修梵行
現代漢語譯本： 『比丘如何做到飲食知足呢？』 於是，比丘會衡量自己的食量，不追求肥美，只是爲了讓身體能夠維持生存，去除舊的病痛，不產生新的病痛，從而能夠修行梵行。就像男女身上生了瘡，會隨時用藥膏塗抹，總是希望瘡能夠痊癒一樣。現在的比丘也是這樣，衡量食量而吃，就像用油膏潤滑車軸是爲了能夠走得更遠一樣，比丘衡量食量而吃是爲了能夠維持生命。這樣，比丘就做到了飲食知足。 『比丘如何做到經常保持警覺呢？』 於是，比丘在初夜和后夜都保持警覺，思考三十七道品。白天通過經行，去除惡念和各種煩惱的念頭；在初夜和后夜也通過經行，去除惡念和不善的念頭；在半夜則右脅著地休息，雙腳交疊，心中想著光明；在後夜則起身經行，去除不善的念頭。這樣，比丘就做到了經常保持警覺。阿難，這就是沙門修行的要點。 『什麼叫做婆羅門修行的要點呢？』 於是，比丘如實地瞭解苦諦，如實地瞭解苦的起因、苦的止息、以及通往苦止息的道路，然後通過理解，從對慾望的執著、對存在的執著、以及對無明的執著中解脫出來。一旦獲得解脫，就獲得解脫的智慧，知道生死已經終結，梵行已經建立，該做的已經完成，不再受輪迴之苦。這叫做婆羅門修行的要點。阿難，你要知道，這就是修行的要義所在。 『沙門』的意思是息滅內心，永遠斷除一切惡行；『婆羅門』的意思是清凈，去除一切混亂的念頭。 所以，阿難，沙門的行為和婆羅門的行為，都要用心修行。只有眾生修行這些法，才能被稱為沙門。為什麼稱為沙門呢？因為斷除了一切煩惱，所以稱為沙門。為什麼稱為婆羅門呢？因為斷除了一切愚癡迷惑的法，所以稱為婆羅門；也稱為剎利。為什麼稱為剎利呢？因為斷除了淫慾、嗔怒、愚癡，所以稱為剎利；也稱為沐浴。為什麼稱為沐浴呢？因為洗去了二十一種煩惱，所以稱為沐浴；也稱為覺悟。為什麼稱為覺悟呢？因為覺悟了愚癡之法和智慧之法，所以稱為覺悟；也稱為彼岸。為什麼稱為彼岸呢？因為從這個此岸到達了彼岸，所以稱為彼岸。阿難，能夠修行這些法的人，才能被稱為沙門、婆羅門。這就是它的意義，要用心奉行。 一時，佛陀在釋迦族的迦毗羅衛城的尼拘留園中，與五百位大比丘在一起。 當時，提婆達多王子來到世尊面前，頂禮佛足，在一旁坐下。這時，提婆達多對佛說：『世尊，請允許我按照次第出家做沙門。』 佛陀告訴提婆達多：『你應當在家佈施，做沙門實在不容易。』 這時，提婆達多又再三地對佛說：『世尊，請允許我在末行出家。』 佛陀又說：『你應當在家，不適合出家修行沙門之行。』 這時，提婆達多便產生這樣的想法：『這個沙門懷有嫉妒之心，我現在應該自己剃頭，好好修行梵行。』
English version: 'How does a bhikkhu practice contentment with food?' Here, a bhikkhu eats in moderation, not seeking to be plump and white, but only to maintain this body, to remove old pains, and not to generate new ones, so that he may practice the holy life. Just as men and women with sores on their bodies apply ointment to the sores as needed, always wanting the sores to heal, so too is it with this bhikkhu. He eats in moderation, just as one applies ointment to the axle of a cart to travel far, so a bhikkhu eats in moderation to maintain life. Thus, a bhikkhu practices contentment with food. 'How does a bhikkhu constantly maintain wakefulness?' Here, a bhikkhu maintains wakefulness in the first and last watches of the night, contemplating the thirty-seven factors of enlightenment. During the day, he walks to remove evil thoughts and the notions of attachments. Again, in the first and last watches of the night, he walks to remove evil and unwholesome thoughts. In the middle watch of the night, he rests on his right side, with his legs overlapping, focusing on the thought of light. In the last watch of the night, he gets up and walks, removing unwholesome thoughts. Thus, a bhikkhu maintains wakefulness. Ananda, this is the essential practice of a samana. 'What is called the essential practice of a Brahmin?' Here, a bhikkhu truly understands suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering. Then, through understanding, he is liberated from the defilements of desire, the defilements of existence, and the defilements of ignorance. Having attained liberation, he gains the wisdom of liberation, knowing that birth and death are ended, the holy life is established, what needed to be done is done, and there is no more rebirth. This is called the essential practice of a Brahmin. Ananda, know that this is the meaning of essential practice. 'Samana' means to pacify the mind, to have all evils forever ended; 'Brahmin' means purity, to remove all confused thoughts. Therefore, Ananda, the practices of a samana and the practices of a Brahmin, you should diligently practice. Only those beings who practice these teachings can be called samanas. Why are they called samanas? Because they have ended all defilements, they are called samanas. Why are they called Brahmins? Because they have ended all the teachings of ignorance and delusion, they are called Brahmins; they are also called Kshatriyas. Why are they called Kshatriyas? Because they have cut off lust, anger, and delusion, they are called Kshatriyas; they are also called bathing. Why are they called bathing? Because they have washed away the twenty-one defilements, they are called bathing; they are also called awakened. Why are they called awakened? Because they have awakened to the teachings of ignorance and the teachings of wisdom, they are called awakened; they are also called the other shore. Why are they called the other shore? Because they have crossed from this shore to the other shore, they are called the other shore. Ananda, those who can practice these teachings can then be called samanas and Brahmins. This is its meaning, you should diligently practice it. At one time, the Buddha was in the Nigrodha Park in Kapilavastu of the Shakya clan, together with a large assembly of five hundred bhikkhus. At that time, Prince Devadatta went to the World Honored One, bowed his head at his feet, and sat to one side. Then, Devadatta said to the Buddha, 'World Honored One, please allow me to become a samana in due order.' The Buddha told Devadatta, 'You should give alms at home. It is truly not easy to be a samana.' Then, Devadatta again and again said to the Buddha, 'World Honored One, please allow me to ordain in the last order.' The Buddha again said, 'You should stay at home, it is not suitable for you to leave home and practice the samana life.' Then, Devadatta had this thought: 'This samana harbors jealousy, I should now shave my head myself and diligently practice the holy life.'
。何用是沙門為？」是時，提婆達兜即自退歸，自剃鬚發，著袈裟，自稱言：「我是釋種子。」
爾時，有一比丘名修羅陀，頭陀行乞食，著補納衣，五通清徹。是時，提婆達兜往至彼比丘所，頭面禮足，前言：「唯愿尊者當與我說教，使長夜而獲安隱。」
是時，修羅陀比丘即與說威儀禮節，思惟此法，舍此就彼。是時，提婆達兜如彼比丘教而不漏失。
是時，提婆達兜比丘言：「唯愿尊者當與我說神足道，我能堪任修行此道。」
爾時，比丘復與說神足之道：「汝今當學心意輕重；已知心意輕重，復當分別四大：地、水、火、風之輕重；已得知四大輕重，便當修行自在三昧；已行自在三昧，復當修勇猛三昧；已行勇猛三昧，復當修行心意三昧；已行心意三昧，復當行自戒三昧；已修行自戒三昧，如是不久便當成神足道。」
爾時，提婆達兜受師教已。自知心意輕重，復知四大輕重，盡修諸三昧，無所漏失，爾時不久便成神足之道。如是無數方便作變無量。爾時，提婆達兜名聲流佈四遠。
是時，提婆達兜以神足力，乃至三十三天，採取種種優缽蓮花、拘牟頭華，奉上阿阇世太子，又告之曰：「此花是三十三天所出，釋提桓因遣來奉上太子。」
爾時，王太子見提婆達兜神足如是，便隨時供養，給其所須。太子復作是念：「提婆達兜神足極為難及。」時，提婆達兜復自隱形，作小兒身，在王太子膝上。時，諸婇女各作斯念：「此是何人，為是鬼耶？為是天耶？」語言未竟，便復化身，還復如故。是時，王太子及諸宮人皆稱言：「此是提婆達兜。」即給與所須，又傳此言：「提婆達兜名德不可具記。」
爾時，眾多比丘聞已，往至世尊所，頭面禮足，白佛言：「提婆達兜者極大神足，能得衣裳、飲食、床臥具、病瘦醫藥。」
佛告比丘：「汝等勿興此意，著提婆達兜利養，又莫欽羨彼神足之力，彼人即當以此神足，墮墜三惡道，提婆達兜所獲利養，及其神足當復秏盡。所以然者，提婆達兜自當造身、口、意行
現代漢語譯本：『那沙門有什麼用呢？』當時，提婆達多就自己退了回去，自己剃了鬚髮，穿上袈裟，自稱說：『我是釋迦的後裔。』 當時，有一位名叫修羅陀的比丘，他修頭陀行，乞食為生，穿著補丁的衣服，五神通清澈。當時，提婆達多前往那位比丘的住所，頭面禮拜他的腳，上前說道：『希望尊者能為我講說教誨，使我長夜獲得安穩。』 當時，修羅陀比丘就為他講說威儀禮節，以及如何思考佛法，捨棄這個而追求那個。當時，提婆達多按照那位比丘的教導，沒有絲毫遺漏。 當時，提婆達多比丘說道：『希望尊者能為我講說神足之道，我能夠修行此道。』 當時，比丘又為他講說神足之道：『你現在應當學習心意的輕重；已經知道心意的輕重后，還要分別四大：地、水、火、風的輕重；已經知道四大輕重后，就應當修行自在三昧；已經修行自在三昧后，還要修行勇猛三昧；已經修行勇猛三昧后，還要修行心意三昧；已經修行心意三昧后，還要修行自戒三昧；已經修行自戒三昧，這樣不久就能成就神足之道。』 當時，提婆達多接受老師的教導后，自己知道心意的輕重，又知道四大輕重，盡力修行各種三昧，沒有絲毫遺漏，當時不久就成就了神足之道。像這樣用無數的方法變化出無量的形態。當時，提婆達多的名聲傳遍四方。 當時，提婆達多用神足之力，甚至到達三十三天，採摘各種優缽羅花、拘牟頭花，獻給阿阇世太子，又告訴他說：『這些花是三十三天所產，釋提桓因派我來獻給太子。』 當時，王太子看到提婆達多的神足如此，就隨時供養他，給他所需要的。太子又這樣想：『提婆達多的神足真是難以企及。』當時，提婆達多又自己隱去身形，變成小孩子的樣子，坐在王太子的膝上。當時，各位宮女各自想著：『這是什麼人，是鬼嗎？是天嗎？』話音未落，他又變化身形，恢復原樣。當時，王太子和各位宮人都稱讚說：『這是提婆達多。』就給他所需要的，又傳言說：『提婆達多的名德不可盡述。』 當時，眾多比丘聽聞后，前往世尊那裡，頭面禮拜他的腳，稟告佛陀說：『提婆達多有極大的神足，能夠得到衣裳、飲食、床鋪臥具、疾病醫藥。』 佛陀告訴比丘們：『你們不要產生這種想法，貪圖提婆達多的利養，也不要羨慕他的神足之力，這個人將要因為這神足，墮入三惡道，提婆達多所獲得的利養，以及他的神足都將耗盡。之所以這樣，是因為提婆達多自己將要造作身、口、意的不善行為。』
English version: 'What use is a Shramana?' At that time, Devadatta immediately retreated, shaved his head and beard, put on a kasaya robe, and proclaimed, 'I am a descendant of Shakya.' At that time, there was a Bhikkhu named Suradha, who practiced asceticism, begged for food, wore patched robes, and had clear five supernormal powers. At that time, Devadatta went to that Bhikkhu's place, bowed his head to his feet, and said, 'May the venerable one teach me, so that I may obtain peace and security throughout the long night.' At that time, Bhikkhu Suradha taught him the rules of conduct and how to contemplate the Dharma, abandoning this and pursuing that. At that time, Devadatta followed the Bhikkhu's teachings without any omissions. At that time, Bhikkhu Devadatta said, 'May the venerable one teach me the path of supernormal powers, I am capable of practicing this path.' At that time, the Bhikkhu again taught him the path of supernormal powers: 'You should now learn the lightness and heaviness of the mind; having known the lightness and heaviness of the mind, you should also distinguish the lightness and heaviness of the four great elements: earth, water, fire, and wind; having known the lightness and heaviness of the four great elements, you should then practice the Samadhi of freedom; having practiced the Samadhi of freedom, you should also practice the Samadhi of vigor; having practiced the Samadhi of vigor, you should also practice the Samadhi of mind; having practiced the Samadhi of mind, you should also practice the Samadhi of self-discipline; having practiced the Samadhi of self-discipline, you will soon achieve the path of supernormal powers.' At that time, Devadatta, having received the teacher's instructions, knew the lightness and heaviness of the mind, and also knew the lightness and heaviness of the four great elements, and diligently practiced all the Samadhis without any omissions. Soon he achieved the path of supernormal powers. In this way, he used countless methods to transform into immeasurable forms. At that time, Devadatta's fame spread far and wide. At that time, Devadatta used his supernormal powers to reach even the Thirty-three Heavens, and collected various Utpala flowers and Kumuda flowers, and offered them to Prince Ajatasatru, and told him, 'These flowers are from the Thirty-three Heavens, and Sakra, Lord of the Devas, sent me to offer them to the Prince.' At that time, the Prince, seeing Devadatta's supernormal powers like this, provided him with offerings and gave him what he needed. The Prince also thought, 'Devadatta's supernormal powers are truly unattainable.' At that time, Devadatta again concealed his form and transformed into a child, sitting on the Prince's lap. At that time, the palace women each thought, 'Who is this person, is he a ghost? Is he a deva?' Before they finished speaking, he transformed his form again and returned to his original appearance. At that time, the Prince and all the palace people praised him, saying, 'This is Devadatta.' They gave him what he needed, and also spread the word, 'Devadatta's virtues are beyond description.' At that time, many Bhikkhus, having heard this, went to the World Honored One, bowed their heads to his feet, and reported to the Buddha, 'Devadatta has great supernormal powers, and is able to obtain robes, food, bedding, and medicine for illnesses.' The Buddha told the Bhikkhus, 'You should not have such thoughts, coveting Devadatta's gains, nor should you admire his supernormal powers. This person will fall into the three evil realms because of these supernormal powers. The gains that Devadatta has obtained, and his supernormal powers, will all be exhausted. The reason for this is that Devadatta himself will create unwholesome actions of body, speech, and mind.'
。」
爾時，復興此念：「沙門瞿曇有神足，我亦有神足；沙門瞿曇有所知，我亦有所知，沙門瞿曇姓貴，我亦姓貴；若沙門瞿曇現一神足，我當現二；沙門現二，我當現四；彼八我十六；彼十六我三十二；隨其沙門所現變化，我當轉倍。」爾時，眾多比丘聞提婆達兜有此語，五百餘比丘至提婆達兜所，及五百比丘受太子供養。
時，舍利弗、目乾連自相謂言：「我等共到提婆達兜所，聽彼說法為何論說？」即共相將至提婆達兜所。
爾時，提婆達兜遙見舍利弗、目乾連來，即告諸比丘：「此二人是悉達弟子。」甚懷歡悅。到已，共相問訊，在一面坐。
爾時，諸比丘各興此念：「釋迦文佛弟子，今盡來向提婆達兜。」爾時，提婆達兜語舍利弗言：「汝今堪任與諸比丘說法乎？吾欲小息，又患脊痛。」
是時，提婆達兜以腳相累右脅臥，以其歡喜心故便睡眠。爾時，舍利弗、目乾連見提婆達兜眠，即以神足接諸比丘，飛在空中而去。
是時，提婆達兜覺寤，不見諸比丘，極懷瞋恚，並吐斯言：「吾若不報怨者，終不名為提婆達兜也。」此是提婆達兜最初犯五逆惡。提婆達兜適生此念，即時失神足。
爾時，眾多比丘白世尊言：「提婆達兜比丘極有神足，乃能壞聖眾。」
爾時，世尊告諸比丘：「提婆達兜不但今壞聖眾，乃過去世時恒壞聖眾。所以然者，乃往過去時亦壞聖眾，復興惡念：『我要取沙門瞿曇殺之，於三界作佛，獨尊無侶。』」
是時，提婆達兜語阿阇世王：「古昔諸人壽命極長，如今遂短，備王太子一旦命終者，則唐生於世間。何不取父王害之，紹聖王位？我當取如來害之，當得作佛。新王、新佛，不亦快哉。」
爾時，阿阇世王即便差守門人，取父王閉在牢獄，自立為王，治化人民。時，諸群庶各相謂言：「此子未生則是怨家之子，因以為名阿阇世王。」
爾時，提婆達兜見阿阇世王撿父王已，復興此念：「吾要當取沙門瞿曇害之。」爾時，世尊在耆阇崛山一小山側。爾時，提婆達兜到耆阇崛山，手擎大石長三十肘，廣十五肘而擲世尊。是時，山神金毗羅鬼恒住彼山，見提婆達兜抱石打佛，即時申手接著余處。
爾時，石碎一小片石，著如來足，即時出血
現代漢語譯本：當時，提婆達多又產生這樣的想法：『沙門瞿曇有神通，我也有神通；沙門瞿曇有所知，我也有所知；沙門瞿曇出身高貴，我也出身高貴；如果沙門瞿曇展現一種神通，我就展現兩種；他展現兩種，我就展現四種；他展現八種，我就展現十六種；他展現十六種，我就展現三十二種；無論沙門展現什麼變化，我都要加倍展現。』當時，許多比丘聽到提婆達多說了這些話，五百多位比丘來到提婆達多那裡，還有五百位比丘接受了太子的供養。 當時，舍利弗和目犍連互相說道：『我們一起去提婆達多那裡，聽聽他講些什麼道理？』於是他們一起前往提婆達多那裡。 當時，提婆達多遠遠地看見舍利弗和目犍連來了，就告訴眾比丘：『這兩人是悉達多的弟子。』他非常高興。他們到了之後，互相問候，在一旁坐下。 當時，眾比丘各自產生這樣的想法：『釋迦牟尼佛的弟子，現在都來找提婆達多了。』當時，提婆達多對舍利弗說：『你現在可以為眾比丘說法嗎？我想休息一下，而且背也痛。』 這時，提婆達多把腳疊在一起，右側臥著，因為高興就睡著了。當時，舍利弗和目犍連看見提婆達多睡著了，就用神通帶著眾比丘，飛到空中離開了。 這時，提婆達多醒來，不見了眾比丘，非常生氣，並說出這樣的話：『我如果不報仇，就終不叫提婆達多。』這是提婆達多最初犯下的五逆惡。提婆達多剛產生這個想法，就立刻失去了神通。 當時，許多比丘告訴世尊：『提婆達多比丘神通廣大，竟然能破壞僧團。』 當時，世尊告訴眾比丘：『提婆達多不僅現在破壞僧團，在過去世也一直破壞僧團。原因是，在過去世他也破壞僧團，還產生惡念：『我要殺了沙門瞿曇，在三界成佛，獨自尊貴，沒有同伴。』 這時，提婆達多對阿阇世王說：『古代的人壽命很長，現在卻很短，如果大王太子一旦死了，就白活在世上了。為什麼不殺了父王，繼承王位？我將殺瞭如來，當得成佛。新王、新佛，豈不快哉？』 當時，阿阇世王就派守門人，把父王關在牢獄裡，自己當了國王，治理人民。當時，百姓們互相說道：『這個兒子沒出生就是個仇家之子，因此給他取名為阿阇世王。』 當時，提婆達多見阿阇世王關押了父王，又產生這樣的想法：『我一定要殺了沙門瞿曇。』當時，世尊在耆阇崛山的一座小山旁。當時，提婆達多來到耆阇崛山，手舉起一塊長三十肘、寬十五肘的大石頭，向世尊扔去。當時，山神金毗羅鬼一直住在那裡，看見提婆達多抱著石頭打佛，立刻伸出手接住，把石頭移到別處。 當時，石頭碎了一小片，打在如來的腳上，立刻流出了血。
English version: At that time, Devadatta again had this thought: 'The Shramana Gautama has supernatural powers, and I also have supernatural powers; the Shramana Gautama has knowledge, and I also have knowledge; the Shramana Gautama is of noble birth, and I am also of noble birth; if the Shramana Gautama manifests one supernatural power, I will manifest two; if he manifests two, I will manifest four; if he manifests eight, I will manifest sixteen; if he manifests sixteen, I will manifest thirty-two; whatever changes the Shramana manifests, I will manifest double.' At that time, many monks heard Devadatta say these words, and more than five hundred monks came to Devadatta, and five hundred monks received offerings from the prince. At that time, Shariputra and Maudgalyayana said to each other: 'Let us go together to Devadatta and listen to what teachings he is giving?' So they went together to Devadatta. At that time, Devadatta saw Shariputra and Maudgalyayana coming from afar, and told the monks: 'These two are disciples of Siddhartha.' He was very happy. After they arrived, they greeted each other and sat down on one side. At that time, the monks each had this thought: 'The disciples of Shakyamuni Buddha are now all coming to Devadatta.' At that time, Devadatta said to Shariputra: 'Can you now preach the Dharma to the monks? I want to rest a little, and my back hurts.' At this time, Devadatta lay down on his right side with his legs crossed, and because he was happy, he fell asleep. At that time, Shariputra and Maudgalyayana saw that Devadatta was asleep, and they used their supernatural powers to take the monks and fly away into the sky. At this time, Devadatta woke up and did not see the monks, and he was very angry, and he said these words: 'If I do not take revenge, I will not be called Devadatta.' This was the first of the five heinous crimes that Devadatta committed. As soon as Devadatta had this thought, he immediately lost his supernatural powers. At that time, many monks told the World Honored One: 'The monk Devadatta has great supernatural powers, and he is able to destroy the Sangha.' At that time, the World Honored One told the monks: 'Devadatta is not only destroying the Sangha now, but he has always destroyed the Sangha in past lives. The reason is that in past lives he also destroyed the Sangha, and he also had the evil thought: 'I will kill the Shramana Gautama, become a Buddha in the three realms, and be the only honored one, without a companion.' At this time, Devadatta said to King Ajatashatru: 'In ancient times, people lived very long lives, but now they are very short. If the prince dies, he will have lived in vain. Why not kill your father and inherit the throne? I will kill the Tathagata and become a Buddha. A new king and a new Buddha, wouldn't that be wonderful?' At that time, King Ajatashatru sent guards to imprison his father in prison, and he became king himself, ruling the people. At that time, the people said to each other: 'This son was an enemy from before he was born, so he is named King Ajatashatru.' At that time, Devadatta saw that King Ajatashatru had imprisoned his father, and he again had this thought: 'I must kill the Shramana Gautama.' At that time, the World Honored One was on the side of a small mountain on Mount Gridhrakuta. At that time, Devadatta came to Mount Gridhrakuta, and he lifted a large stone thirty cubits long and fifteen cubits wide, and threw it at the World Honored One. At that time, the mountain god Kimpila, who always lived there, saw Devadatta holding the stone to hit the Buddha, and immediately reached out his hand to catch it and move it elsewhere. At that time, a small piece of the stone broke off and hit the Tathagata's foot, and blood immediately flowed out.
。爾時，世尊見已，語提婆達兜曰：「汝今復興意欲害如來，此是第二五逆之罪。」
爾時，提婆達兜復自思惟：「我今竟不得害此沙門瞿曇，當更求方便。」舍而去，至阿阇世所，啟白王曰：「可飲黑象使醉，使害沙門。所以然者，此象兇暴必能害此沙門瞿曇。若當沙門有一切智者，明日必不來入城乞食；若無一切智者，明日入城乞食，必當為此惡象所害也。」
爾時，阿阇世王即以醇酒飲象使醉，告令國中人民曰：「其欲自安惜己命者，明日勿復城中行來。」
爾時，世尊到時，著衣持缽，入羅閱城乞食。國中男女大小四部之眾，聞阿阇世王以酒飲象，欲害如來，皆共相將至世尊所，頭面禮足，白佛言：「唯愿世尊莫入羅閱城乞食！何以故？王阿阇世飲象使醉，欲害如來。」
佛告諸優婆塞：「夫等正覺終不為他人所害也。」
爾時，世尊雖聞斯言，猶故入城。爾時，惡象遙見世尊來，瞋恚熾盛，奔趣如來，欲得害之。然佛見象來，即說斯偈：
「像莫害於龍， 龍象出現難， 不以害龍故， 得生於善處。」
爾時，彼象聞如來說此偈已，即前長跪舐如來足。爾時，彼象即以悔過，心不自寧，即便命終，生三十三天。
爾時，王阿阇世及提婆達兜見像已死，慘然不悅。提婆達兜語王曰：「沙門瞿曇已取象殺。」
王報之曰：「此沙門瞿曇有大神力，多諸伎術，乃能咒此龍象殺之。」
時，王阿阇世復作是說：「此沙門必威德具足，竟不為惡象所害。」
提婆達兜報言：「沙門瞿曇有幻惑之咒，能使外道異學皆悉靡伏，何況畜生之類。」
是時，提婆達兜復作是念：「我今觀察阿阇世王意欲變悔。」爾時，提婆達兜愁憂不樂，出羅閱城。
爾時，法施比丘尼遙見提婆達兜來，語提婆達兜曰：「汝今所造極為過差，今悔猶易，恐后將難。」
時，提婆達兜聞此語已倍復瞋恚，尋報之曰：「禿婢，有何過差，今易后難耶？」
法施比丘尼報曰：「汝今與惡共，並造眾不善之本。」
爾時，提婆達兜熾火洞然，即以手打比丘尼殺。
爾時，提婆達兜以害真人，往至己房，告諸弟子：「汝等當知，我今以興意向沙門瞿曇。然其義理，不應以羅漢復興惡意還向羅漢，吾今宜可向彼懺悔
現代漢語譯本：當時，世尊看到后，對提婆達多說：『你現在又起意要加害如來，這是第二次犯五逆之罪。』 當時，提婆達多又自己思量：『我如今竟然不能加害這個沙門瞿曇，應當再想其他辦法。』於是離開那裡，到阿阇世王那裡，稟告國王說：『可以給黑象飲酒使它醉，讓它去加害沙門。之所以這樣，是因為這頭象兇暴，必定能加害這個沙門瞿曇。如果沙門有了一切智，明天必定不會進城乞食；如果沒有一切智，明天進城乞食，必定會被這頭惡象所害。』 當時，阿阇世王就用純酒給象喝醉，並告誡國內人民說：『想要自己平安珍惜性命的人，明天不要在城中行走。』 當時，世尊到時，穿上衣服，拿著缽，進入羅閱城乞食。國內男女老少四眾，聽說阿阇世王用酒灌醉象，想要加害如來，都一起到世尊那裡，頭面禮足，對佛說：『唯愿世尊不要進入羅閱城乞食！為什麼呢？因為阿阇世王灌醉了象，想要加害如來。』 佛告訴各位優婆塞：『真正的正等覺是不會被他人所害的。』 當時，世尊雖然聽到這些話，仍然進入城中。當時，惡象遠遠看到世尊來，嗔怒熾盛，奔向如來，想要加害他。然而佛看到象來，就說了這首偈： 『象莫要傷害龍，龍象出現很難，不因為傷害龍，就能生到善處。』 當時，那頭象聽到如來說這首偈后，就上前長跪，舔如來的腳。當時，那頭象就因為悔過，心中不安，隨即死去，生到三十三天。 當時，阿阇世王和提婆達多看到象死了，臉色慘淡，很不高興。提婆達多對國王說：『沙門瞿曇已經把象殺死了。』 國王回答說：『這個沙門瞿曇有大神力，有很多伎倆，竟然能用咒語把這頭龍象殺死。』 當時，阿阇世王又這樣說：『這個沙門必定威德具足，竟然沒有被惡象所害。』 提婆達多回答說：『沙門瞿曇有迷惑人的咒語，能使外道異學都屈服，何況是畜生之類。』 這時，提婆達多又這樣想：『我如今觀察到阿阇世王的心意想要改變悔悟。』當時，提婆達多憂愁不樂，離開了羅閱城。 當時，法施比丘尼遠遠看到提婆達多來，對提婆達多說：『你現在所做的事情太過分了，現在悔改還容易，恐怕以後就難了。』 當時，提婆達多聽到這話后更加憤怒，隨即回答說：『禿婢，有什麼過分，現在容易以後難呢？』 法施比丘尼回答說：『你現在與惡人同流合污，並造作各種不善的根本。』 當時，提婆達多怒火中燒，就用手打死了比丘尼。 當時，提婆達多因為殺害了真人，回到自己的房間，告訴各位弟子：『你們應當知道，我如今又起了加害沙門瞿曇的心思。然而按照道理，不應該用羅漢的身份再對羅漢起惡意，我如今應該向他懺悔。』
English version: At that time, the World Honored One, having seen this, said to Devadatta, 'You now again intend to harm the Tathagata; this is the second of the five rebellious sins.' At that time, Devadatta again thought to himself, 'I am now unable to harm this Shramana Gautama; I should seek other means.' He then left and went to King Ajatashatru, and reported to the king, 'You can give the black elephant wine to make it drunk, and have it harm the Shramana. The reason for this is that this elephant is ferocious and will surely harm this Shramana Gautama. If the Shramana has all-knowing wisdom, he will surely not enter the city to beg for food tomorrow; if he does not have all-knowing wisdom, he will enter the city to beg for food tomorrow, and will surely be harmed by this evil elephant.' At that time, King Ajatashatru then gave the elephant pure wine to make it drunk, and told the people of the country, 'Those who wish to be safe and cherish their lives, do not walk in the city tomorrow.' At that time, the World Honored One, when the time came, put on his robes, held his bowl, and entered Rajagriha to beg for food. The four assemblies of men, women, old and young in the country, having heard that King Ajatashatru had given wine to the elephant to harm the Tathagata, all went together to the World Honored One, bowed their heads to his feet, and said to the Buddha, 'We wish that the World Honored One would not enter Rajagriha to beg for food! Why is that? Because King Ajatashatru has made the elephant drunk, intending to harm the Tathagata.' The Buddha told the Upasakas, 'A true Samyaksambuddha will never be harmed by others.' At that time, although the World Honored One heard these words, he still entered the city. At that time, the evil elephant, seeing the World Honored One coming from afar, became fiercely angry and rushed towards the Tathagata, intending to harm him. However, when the Buddha saw the elephant coming, he spoke this verse: 'Do not harm the dragon, for the appearance of a dragon and elephant is rare. Not by harming the dragon, can one be born in a good place.' At that time, the elephant, having heard the Tathagata speak this verse, immediately knelt down and licked the Tathagata's feet. At that time, the elephant, because of repentance, felt uneasy in its heart, and then died, and was born in the Trayastrimsha Heaven. At that time, King Ajatashatru and Devadatta, seeing that the elephant had died, were pale and unhappy. Devadatta said to the king, 'The Shramana Gautama has already killed the elephant.' The king replied, 'This Shramana Gautama has great divine power and many skills, and was able to kill this dragon elephant with a spell.' At that time, King Ajatashatru again said, 'This Shramana must be full of majestic virtue, and was not harmed by the evil elephant.' Devadatta replied, 'The Shramana Gautama has an illusionary spell that can make the heretics and other schools all submit, let alone animals.' At this time, Devadatta again thought, 'I now observe that King Ajatashatru's intention is to change and repent.' At that time, Devadatta was worried and unhappy, and left Rajagriha. At that time, the Bhikkhuni Dharmadana, seeing Devadatta coming from afar, said to Devadatta, 'What you have done is extremely excessive. It is still easy to repent now, but I fear it will be difficult later.' At that time, Devadatta, having heard these words, became even more angry, and immediately replied, 'Bald nun, what is excessive, and what is easy now and difficult later?' The Bhikkhuni Dharmadana replied, 'You are now associating with evil, and creating the roots of all unwholesome deeds.' At that time, Devadatta was burning with anger, and immediately struck the Bhikkhuni with his hand, killing her. At that time, Devadatta, having killed a true person, went to his room and told his disciples, 'You should know that I now again have the intention to harm the Shramana Gautama. However, according to reason, one should not, as an Arhat, again have evil intentions towards an Arhat. I should now repent to him.'
。」
是時，提婆達兜以此愁憂不樂，尋得重病。提婆達兜告諸弟子：「我無此力，得往見沙門瞿曇！汝等當扶我至沙門所。」
爾時，提婆達兜以毒涂十指爪甲，語諸弟子：「汝等輿我到彼沙門所。」爾時，諸弟子即輿將至世尊所。
爾時，阿難遙見提婆達兜遠來，即白世尊言：「提婆達兜今來必有悔心，欲向如來求改悔過。」
佛告阿難：「提婆達兜終不得至世尊所。」
爾時，阿難再三複白佛言：「今此提婆達兜已欲來至求其悔過。」
佛告阿難：「此惡人終不得至如來所，此人今日命根已熟。」
爾時，提婆達兜來至世尊所，語諸弟子：「我今不宜臥見如來，宜當下床乃見耳。」提婆達兜適下足在地，爾時地中有大火風起生，繞提婆達兜身。爾時，提婆達兜為火所燒，便發悔心於如來所，正欲稱南無佛，然不究竟，這得稱南無，便入地獄。
爾時，阿難以見提婆達兜入地獄中，白世尊言：「提婆達兜今日以取命終，入地獄中耶？」
佛告之曰：「提婆達兜不為滅盡至究竟處。今此提婆達兜興起噁心向如來身，身壞命終，入阿鼻地獄中。」
爾時，阿難悲泣涕淚，不能自勝。佛告阿難：「汝何為悲泣乃爾？」
阿難白佛言：「我今欲愛心未盡，未能斷欲，故悲泣耳。」
「如人自造行， 還自觀察本， 善者受善報， 惡者受其殃。 世人為惡行， 死受地獄苦， 設復為善行， 轉身受天祿。 彼自招惡行， 自致入地獄， 此非佛怨苦， 汝今何為悲？」
爾時，阿難白世尊言：「提婆達兜身壞命終，為生何處？」
佛告阿難：「今此提婆達兜身壞命終，入阿鼻地獄中。所以然者，由其造五逆惡，故致斯報。」
爾時，阿難復重白佛：「如是，世尊！如聖尊教也。己身為惡，現身入地獄，所以我今悲泣涕淚者，由其提婆達兜不惜名號、姓族故，亦復不為父母、尊長，辱諸釋種，毀我等門戶。然提婆達兜現身入地獄，誠非其宜。所以然者，我等門族出轉輪聖王位，然提婆達兜身出於王種，不應現身入地獄中。提婆達兜應當現身盡有漏，成無漏心解脫、慧解脫，於此現身得受證果：生死已盡，梵行已立，所作已辦，更不復受胎，如實知之；習真人跡，得阿羅漢，于無餘涅槃果而般涅槃
當時，提婆達多因此憂愁不樂，不久就得了重病。提婆達多告訴他的弟子們：『我沒有力氣去見沙門瞿曇了！你們應當扶我到沙門那裡去。』 那時，提婆達多用毒塗在十個手指的指甲上，告訴他的弟子們：『你們抬我到那個沙門那裡去。』當時，弟子們就抬著他到了世尊那裡。 那時，阿難遠遠地看見提婆達多來了，就對世尊說：『提婆達多現在來一定是有悔改之心，想要向如來請求懺悔過錯。』 佛告訴阿難：『提婆達多最終不能到達世尊那裡。』 當時，阿難再三地對佛說：『現在這個提婆達多已經想要來請求懺悔過錯了。』 佛告訴阿難：『這個惡人最終不能到達如來那裡，這個人今天的命根已經成熟了。』 當時，提婆達多來到世尊那裡，告訴他的弟子們：『我現在不應該躺著見如來，應該下床才能見到。』提婆達多剛把腳放在地上，那時地裡就生起大火風，圍繞著提婆達多的身體。當時，提婆達多被火燒著，就對如來生起了悔改之心，正要稱念『南無佛』，但沒有說完，只說了『南無』，就墮入了地獄。 當時，阿難看見提婆達多墮入地獄中，就對世尊說：『提婆達多今天已經命終，墮入地獄了嗎？』 佛告訴他說：『提婆達多不是滅盡而到達究竟之處。現在這個提婆達多生起噁心對如來，身壞命終，墮入阿鼻地獄中。』 當時，阿難悲傷哭泣，不能自已。佛告訴阿難：『你為什麼如此悲傷哭泣呢？』 阿難對佛說：『我現在的愛慾之心還沒有斷盡，不能斷除慾望，所以才悲傷哭泣。』 『如同人自己造作行為，還要自己觀察其根本，善行的人會得到善報，惡行的人會遭受災殃。世人如果做惡行，死後會遭受地獄的痛苦，如果做善行，轉生後會享受天上的福祿。他自己招致惡行，自己導致墮入地獄，這不是佛的怨恨和痛苦，你現在為何悲傷呢？』 當時，阿難對世尊說：『提婆達多身壞命終，會生到哪裡呢？』 佛告訴阿難：『現在這個提婆達多身壞命終，墮入阿鼻地獄中。之所以這樣，是因為他造了五逆的惡行，所以導致這樣的報應。』 當時，阿難再次對佛說：『是的，世尊！正如聖尊所教導的。自己作惡，現世就墮入地獄，所以我現在悲傷哭泣的原因，是因為提婆達多不愛惜自己的名號和姓氏，也不為父母和長輩著想，侮辱了釋迦種姓，毀壞了我們家族的門風。然而提婆達多現世就墮入地獄，實在是不應該。之所以這樣，是因為我們家族出自轉輪聖王的地位，而提婆達多出身於王族，不應該現世就墮入地獄。提婆達多應該現世就斷盡有漏，成就無漏的心解脫和智慧解脫，在此現世就得到證果：生死已經斷盡，清凈的修行已經建立，該做的已經做完，不再受輪迴之苦，如實地知道這些；學習真人的足跡，得到阿羅漢的果位，在無餘涅槃的境界中入滅。』
At that time, Devadatta was troubled and unhappy because of this, and soon fell seriously ill. Devadatta told his disciples, 'I do not have the strength to go see the Shramana Gautama! You should support me to the Shramana's place.' Then, Devadatta smeared poison on the fingernails of his ten fingers, and told his disciples, 'You carry me to that Shramana's place.' At that time, the disciples carried him to the World Honored One. Then, Ananda saw Devadatta coming from afar, and said to the World Honored One, 'Devadatta is coming now, he must have a repentant heart, wanting to ask the Tathagata for repentance of his faults.' The Buddha told Ananda, 'Devadatta will ultimately not reach the World Honored One.' At that time, Ananda repeatedly said to the Buddha, 'Now this Devadatta already wants to come to ask for repentance of his faults.' The Buddha told Ananda, 'This evil person will ultimately not reach the Tathagata, this person's life root is already ripe today.' At that time, Devadatta came to the World Honored One, and told his disciples, 'I should not see the Tathagata lying down, I should get off the bed to see him.' As soon as Devadatta put his foot on the ground, at that time a great fire wind arose from the ground, surrounding Devadatta's body. At that time, Devadatta was burned by the fire, and he developed a repentant heart towards the Tathagata, just about to say 'Namo Buddha', but he did not finish, only said 'Namo', and then fell into hell. At that time, Ananda saw Devadatta fall into hell, and said to the World Honored One, 'Has Devadatta passed away today and fallen into hell?' The Buddha told him, 'Devadatta has not been extinguished and reached the ultimate place. Now this Devadatta has raised an evil heart towards the Tathagata, his body is destroyed and he has fallen into Avici hell.' At that time, Ananda was sad and wept, unable to control himself. The Buddha told Ananda, 'Why are you so sad and weeping?' Ananda said to the Buddha, 'My desire for love has not yet been exhausted, I cannot cut off desires, so I am sad and weeping.' 'Like a person who creates actions themselves, they must also observe their roots, those who do good will receive good rewards, those who do evil will suffer disaster. If people do evil deeds, they will suffer the pain of hell after death, if they do good deeds, they will enjoy heavenly blessings after rebirth. He himself invites evil deeds, and causes himself to fall into hell, this is not the Buddha's resentment or suffering, why are you sad now?' At that time, Ananda said to the World Honored One, 'Where will Devadatta be reborn after his body is destroyed and he dies?' The Buddha told Ananda, 'Now this Devadatta, after his body is destroyed and he dies, falls into Avici hell. The reason for this is that he committed the five rebellious evils, which led to this retribution.' At that time, Ananda again said to the Buddha, 'Yes, World Honored One! Just as the Holy One has taught. One's own body does evil, and in this life falls into hell, so the reason why I am now sad and weeping is because Devadatta does not cherish his name and surname, nor does he think of his parents and elders, he has insulted the Shakya lineage, and ruined the reputation of our family. However, Devadatta falling into hell in this life is truly inappropriate. The reason for this is that our family comes from the position of a Chakravartin king, and Devadatta was born into a royal family, he should not fall into hell in this life. Devadatta should have exhausted the outflows in this life, achieved the outflow-less liberation of mind and wisdom, and in this life obtained the fruit of enlightenment: the cycle of birth and death has been cut off, pure practice has been established, what should be done has been done, no longer suffering the pain of reincarnation, truly knowing these things; learning the footsteps of the true person, obtaining the fruit of Arhat, and entering Nirvana in the realm of no remainder of Nirvana.'
。何圖持此現身入地獄中？提婆達兜在時有大威神，極有神德，乃能往至三十三天，變化自由，豈得斯人復入地獄乎？不審，世尊，提婆達兜在地獄中，為經歷幾許年歲？」
佛告阿難：「此人在地獄中經歷一劫。」
是時，阿難復重白佛言：「然劫有兩種，有大劫、小劫，此人為應何劫？」
佛告阿難：「斯人當經歷大劫。所謂大劫者，即賢劫，是盡劫數，行盡命終，還復人身。」
阿難白佛：「提婆達兜盡喪人根，遂覆成就。所以然者，劫數長遠，夫大劫者不過賢劫。」
爾時，阿難倍復悲泣哽噎不樂，復重白佛：「提婆達兜從阿鼻地獄出，當生何處？」
佛告阿難：「提婆達兜于彼命終，當生四天王上。」
阿難復問：「于彼命終當生何處？」
佛告阿難：「于彼命終展轉當生三十三天、焰天、兜率天、化自在天、他化自在天。」
佛告阿難：「於是，提婆達兜從地獄終，生善處天上，經歷六十劫中不墮三惡趣，往來天、人，最後受身，當剃除鬚髮，著三法衣，以信堅固，出家學道，成辟支佛，名曰南無。」
爾時，阿難前白佛言：「如是，世尊！提婆達兜由其惡報，致地獄罪。為造何德，六十劫經歷生死，不受苦惱，后覆成辟支佛，號名曰南無？」
佛告阿難：「彈指之頃善意，其福難喻，何況提婆達兜博古明今，多所誦習，總持諸法，所聞不忘。計彼提婆達兜昔所怨仇，起殺害心向于如來；復由曩昔緣報故，有喜悅心向于如來，由此因緣報故，六十劫中不墜墮三惡趣。復由提婆達兜最後命終之時，起和悅心，稱南無故，後作辟支佛，號名曰南無。」
爾時，阿難即前禮佛，重自陳說：「唯然，世尊！如神所教。」
是時，大目乾連前白佛言：「我今欲至阿鼻地獄中，與提婆達兜說要行，慰勞慶賀。」
佛告目連：「汝宜知之，勿復卒暴，專心正意，無興亂想。所以然者，極惡行眾生難雕、難成，然後乃墮阿鼻地獄中。又彼罪人不解人間音響，言語往來。」
爾時，目連復白佛言：「我今所解六十四音，言語開通，我當以此音響，往語彼人。」
佛告目連：「汝宜知是時。」是時，阿難聞斯語，歡喜踴躍，不能自勝。
時，大目連前禮佛足，繞佛三匝，即于佛前，猶如力士屈伸臂頃，即往至阿鼻地獄所
現代漢語譯本：『為何提婆達多會以這樣的形態墮入地獄？提婆達多在世時擁有強大的威神力，極具神德，能夠到達三十三天，變化自在，怎麼會再次墮入地獄呢？我不明白，世尊，提婆達多在地獄中已經經歷了多少年歲？』 佛陀告訴阿難：『此人在地獄中經歷了一劫。』 這時，阿難再次向佛陀稟告說：『然而劫有兩種，有大劫和小劫，此人應該經歷哪種劫？』 佛陀告訴阿難：『此人應當經歷大劫。所謂大劫，即賢劫，是盡劫數，行盡命終，還會再次獲得人身。』 阿難對佛陀說：『提婆達多已經完全喪失了人根，竟然還能再次成就。之所以這樣，是因為劫數長遠，而大劫也不過是賢劫。』 這時，阿難更加悲傷哭泣，哽咽難過，再次向佛陀稟告說：『提婆達多從阿鼻地獄出來后，會投生到哪裡？』 佛陀告訴阿難：『提婆達多在那裡命終后，會投生到四天王天。』 阿難又問：『在那裡命終後會投生到哪裡？』 佛陀告訴阿難：『在那裡命終后，會輾轉投生到三十三天、焰天、兜率天、化自在天、他化自在天。』 佛陀告訴阿難：『因此，提婆達多從地獄終結后，會投生到善處天上，經歷六十劫都不會墮入三惡道，往來於天人和人之間，最後一次受生時，會剃除鬚髮，穿上三法衣，以堅定的信仰出家學道，成就辟支佛，名為南無。』 這時，阿難上前對佛陀說：『是這樣的，世尊！提婆達多因為他的惡報，導致了地獄之罪。他造了什麼功德，能在六十劫中經歷生死，不受苦惱，之後又能成就辟支佛，號名為南無？』 佛陀告訴阿難：『彈指之間產生的善意，其福報都難以比喻，更何況提婆達多博古通今，多有誦習，總持諸法，所聞不忘。考慮到提婆達多過去所結的怨仇，曾對如來產生殺害之心；又因為過去的因緣果報，對如來產生喜悅之心，因此因緣果報，在六十劫中不會墮入三惡道。又因為提婆達多最後命終之時，產生了和悅之心，稱念南無，所以後來成就辟支佛，號名為南無。』 這時，阿難上前禮拜佛陀，再次陳述說：『是的，世尊！正如您所教導的。』 這時，大目犍連上前對佛陀說：『我現在想去阿鼻地獄中，對提婆達多說一些重要的修行方法，慰問並祝賀他。』 佛陀告訴目連：『你應該知道，不要過於急躁，要專心正意，不要產生雜亂的想法。之所以這樣，是因為極惡的眾生難以教化、難以成就，然後才會墮入阿鼻地獄中。而且那些罪人聽不懂人間的音響，無法進行言語交流。』 這時，目連再次對佛陀說：『我現在理解六十四種音，能夠通曉各種語言，我將用這些音響去和那個人交談。』 佛陀告訴目連：『你應該知道時機。』這時，阿難聽到這些話，歡喜踴躍，無法自持。 這時，大目犍連上前禮拜佛足，繞佛三圈，就在佛前，如同力士屈伸手臂一般，瞬間就到達了阿鼻地獄。
English version: 'Why does Devadatta appear in this form and fall into hell? When Devadatta was alive, he possessed great divine power and virtue, capable of reaching the Thirty-three Heavens and transforming freely. How could he fall into hell again? I don't understand, World Honored One, how many years has Devadatta spent in hell?' The Buddha told Ananda, 'This person has spent one kalpa in hell.' At that time, Ananda again reported to the Buddha, 'However, there are two kinds of kalpas, great kalpas and small kalpas. Which kalpa should this person experience?' The Buddha told Ananda, 'This person should experience a great kalpa. The so-called great kalpa is the Bhadrakalpa, which is the end of the kalpa. When his actions are exhausted and his life ends, he will regain a human body.' Ananda said to the Buddha, 'Devadatta has completely lost his human roots, yet he can still achieve again. The reason for this is that the kalpas are long, and even a great kalpa is just the Bhadrakalpa.' At this time, Ananda was even more sorrowful, weeping and choking with grief. He again reported to the Buddha, 'Where will Devadatta be reborn after he comes out of Avici Hell?' The Buddha told Ananda, 'When Devadatta dies there, he will be reborn in the Heaven of the Four Heavenly Kings.' Ananda asked again, 'Where will he be reborn after he dies there?' The Buddha told Ananda, 'After he dies there, he will be reborn in the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, and the Paranirmitavasavartin Heaven.' The Buddha told Ananda, 'Therefore, after Devadatta ends his time in hell, he will be reborn in a good place in the heavens. He will not fall into the three evil realms for sixty kalpas, and he will travel between gods and humans. In his last rebirth, he will shave his head and beard, wear the three Dharma robes, and with firm faith, he will leave home to study the Way, and become a Pratyekabuddha named Namo.' At this time, Ananda stepped forward and said to the Buddha, 'It is so, World Honored One! Devadatta, because of his evil retribution, incurred the sin of hell. What merits did he create that he could experience birth and death for sixty kalpas without suffering, and then become a Pratyekabuddha named Namo?' The Buddha told Ananda, 'The good intention that arises in the snap of a finger is immeasurable in its blessings, let alone Devadatta, who is learned in the past and present, has recited much, has mastered all the Dharmas, and does not forget what he has heard. Considering the past grudges that Devadatta had, he had the intention to kill the Tathagata; and because of past karmic retribution, he had a joyful heart towards the Tathagata. Because of this karmic retribution, he will not fall into the three evil realms for sixty kalpas. Also, because Devadatta had a harmonious heart and recited Namo at the time of his death, he later became a Pratyekabuddha named Namo.' At this time, Ananda bowed to the Buddha and stated again, 'Yes, World Honored One! As you have taught.' At this time, Mahamogallana stepped forward and said to the Buddha, 'I now wish to go to Avici Hell to speak to Devadatta about important practices, to comfort and congratulate him.' The Buddha told Mogallana, 'You should know, do not be too hasty, be focused and upright, and do not have chaotic thoughts. The reason for this is that extremely evil beings are difficult to teach and difficult to achieve, and then they fall into Avici Hell. Moreover, those sinners do not understand human sounds and cannot communicate through language.' At this time, Mogallana again said to the Buddha, 'I now understand sixty-four sounds and can understand all languages. I will use these sounds to speak to that person.' The Buddha told Mogallana, 'You should know the right time.' At this time, Ananda heard these words and was overjoyed, unable to contain himself. At this time, Mahamogallana bowed at the Buddha's feet, circled the Buddha three times, and in front of the Buddha, as quickly as a strong man could stretch and bend his arm, he instantly arrived at Avici Hell.
。爾時，大目連當在阿鼻地獄上虛空中，彈指覺曰：「提婆達兜！」
爾時，提婆達兜默然不應。時，諸獄卒語目連曰：「汝今為喚何者提婆達兜？」
獄卒復白：「此間亦有拘樓孫佛時提婆達兜，拘那含牟尼佛時提婆達兜，迦葉佛時提婆達兜，亦有在家提婆達兜，出家提婆達兜。汝今，比丘！正命何者提婆達兜？」
目連報曰：「吾今所命，釋迦文佛叔父兒提婆達兜，故欲相見。」
是時，獄卒手執鐵叉，或執火焰，燒炙彼身，使令覺寤。爾時，提婆達兜身體火焰熾然，高三十肘，諸獄卒告曰：「汝今愚人何為眠寐？」
爾時，提婆達兜眾苦所逼，而報之曰：「汝等今日何所教敕？」
獄卒復語：「汝今仰觀空中。」
尋隨彼語，仰觀虛空，見大目連結加趺坐，坐寶蓮華，如日披雲。提婆達兜見已，便說斯偈：
「是誰現天光， 如日披雲出， 猶如金山聚， 永無塵穢污？」
爾時，目連復以偈報：
「我是釋師子， 瞿曇之族末， 是彼次聲聞， 名曰大目連。」
爾時，提婆達兜語目連曰：「尊者目連，何由故屈此間？此間眾生造惡無量，難可開化。不作善根，命終之後來生此間。」
目連報曰：「我是佛使故來適此，欲相愍念？拔苦無本。」
爾時，提婆達兜聞佛音響，歡喜踴躍，不能自勝，並吐此言：「唯愿尊者以時敷演，如來世尊有何言教？更不記說惡趣之無乎？」
目連報曰：「提婆達兜！勿懷恐怖，地獄極苦無過斯處。彼釋迦文佛如來、至真、等正覺，愍念一切蜎飛蠢動，如母愛子，心無差別。以時演義，終不失敘，亦不違類所演過量。今神口所記，汝本興起惡念欲害世尊，復教將餘人，使趣無由；由此緣報，入阿鼻地獄中，當經歷一劫，終無出期。盡其劫數，行盡命終，當生四天王上，展轉當生三十三天、焰天、兜率天、化自在天、他化自在天，六十劫中不趣惡道，周流人、天之間，最後受身，還復人形，剃除鬚髮，著三法衣，以信堅固，出家學道，當成辟支佛，號名曰南無。所以然者，由汝初死臨斷命時，稱南無，故致斯號。今彼如來觀此善言南無，故說名號，六十劫中作辟支佛
現代漢語譯本：當時，大目犍連在阿鼻地獄上方的虛空中，彈指並喊道：『提婆達多！』 當時，提婆達多沉默不語。這時，獄卒對目犍連說：『你現在叫的是哪個提婆達多？』 獄卒又稟告說：『這裡也有拘樓孫佛時的提婆達多，拘那含牟尼佛時的提婆達多，迦葉佛時的提婆達多，還有在家的提婆達多，出家的提婆達多。你現在，比丘！到底要找哪個提婆達多？』 目犍連回答說：『我所叫的是釋迦文佛的叔父之子提婆達多，所以想見他。』 這時，獄卒手持鐵叉，或拿著火焰，燒烤他的身體，使他醒悟。當時，提婆達多身體火焰熾盛，高達三十肘，獄卒們告訴他說：『你這個愚人，為什麼還在睡覺？』 當時，提婆達多被眾苦逼迫，回答說：『你們今天有什麼吩咐？』 獄卒又說：『你現在抬頭看空中。』 他隨即按照獄卒的話，抬頭看虛空，看見大目犍連結跏趺坐，坐在寶蓮花上，像太陽穿破雲層。提婆達多看見后，便說了這首偈： 『是誰顯現天光，像太陽穿破雲層而出，猶如金山堆積，永遠沒有塵埃污垢？』 當時，目犍連又用偈回答： 『我是釋迦獅子，瞿曇的後裔，是他的次等聲聞弟子，名叫大目犍連。』 當時，提婆達多對目犍連說：『尊者目犍連，您為什麼屈尊來到這裡？這裡的眾生造惡無數，難以教化。不修善根，命終之後就來到這裡。』 目犍連回答說：『我是佛的使者，所以來到這裡，想憐憫你，拔除你的痛苦根源。』 當時，提婆達多聽到佛的聲音，歡喜雀躍，不能自已，並說出這樣的話：『希望尊者及時宣講，如來世尊有什麼教誨？是否不再記說惡趣的苦難了？』 目犍連回答說：『提婆達多！不要害怕，地獄的痛苦沒有比這裡更嚴重的了。那釋迦文佛如來、至真、等正覺，憐憫一切飛禽走獸，像母親愛護孩子一樣，心中沒有差別。他會及時宣講佛法，不會遺漏，也不會違背規律，所講的道理不會過分。現在神口所記，你本起惡念想加害世尊，又教唆其他人，使他們走上絕路；因為這個因果報應，你墮入阿鼻地獄中，將經歷一劫，終無出期。等到劫數盡了，壽命終結，將生到四天王天，輾轉生到三十三天、焰天、兜率天、化自在天、他化自在天，六十劫中不會墮入惡道，在人天之間輪迴，最後受生為人，剃除鬚髮，穿上三法衣，以堅定的信心，出家學道，將成就辟支佛，號名為南無。之所以這樣，是因為你最初臨終斷氣時，稱念南無，所以得到這個名號。現在如來觀察到你這句善言南無，所以說出這個名號，你將在六十劫中作辟支佛。』 English version: At that time, Mahāmaudgalyāyana, being in the empty space above the Avīci hell, snapped his fingers and called out, 'Devadatta!' At that time, Devadatta remained silent and did not respond. Then, the hell guards said to Mahāmaudgalyāyana, 'Which Devadatta are you calling for now?' The hell guards further reported, 'Here, there is also a Devadatta from the time of Krakucchanda Buddha, a Devadatta from the time of Kanakamuni Buddha, a Devadatta from the time of Kāśyapa Buddha, and there are also lay Devadattas and ordained Devadattas. Now, Bhikṣu! Which Devadatta are you specifically referring to?' Mahāmaudgalyāyana replied, 'The one I am calling for is Devadatta, the son of Śākyamuni Buddha's uncle, and I wish to see him.' At that time, the hell guards, holding iron forks or flames, burned his body to awaken him. Then, Devadatta's body was ablaze with flames, reaching a height of thirty cubits, and the hell guards told him, 'You foolish one, why are you still sleeping?' At that time, Devadatta, being tormented by various sufferings, replied, 'What are your orders for me today?' The hell guards then said, 'Now, look up at the sky.' Following their words, he looked up at the empty space and saw Mahāmaudgalyāyana sitting in full lotus posture on a jeweled lotus flower, like the sun breaking through the clouds. Upon seeing this, Devadatta spoke this verse: 'Who is it that manifests heavenly light, like the sun emerging through the clouds, like a golden mountain piled up, forever free from dust and defilement?' At that time, Mahāmaudgalyāyana responded with a verse: 'I am the Śākya lion, a descendant of Gautama, his second-ranking disciple, named Mahāmaudgalyāyana.' Then, Devadatta said to Mahāmaudgalyāyana, 'Venerable Mahāmaudgalyāyana, why have you condescended to come here? The beings here commit countless evils and are difficult to convert. They do not cultivate good roots, and after death, they come to this place.' Mahāmaudgalyāyana replied, 'I am a messenger of the Buddha, and I have come here to have compassion for you and to uproot the source of your suffering.' At that time, Devadatta, hearing the sound of the Buddha, rejoiced and was overwhelmed, and he uttered these words, 'I beseech you, Venerable One, to expound in due time, what teachings does the Tathāgata, the World Honored One, have? Does he no longer speak of the miseries of the evil realms?' Mahāmaudgalyāyana replied, 'Devadatta! Do not be afraid, there is no suffering in hell greater than this place. That Śākyamuni Buddha, the Tathāgata, the Truly Enlightened One, has compassion for all living beings, like a mother loving her child, without any discrimination. He will expound the Dharma in due time, without omission, and without violating the principles, and the teachings will not be excessive. Now, as it is divinely recorded, you originally harbored evil thoughts to harm the World Honored One, and you also instigated others, leading them to ruin; because of this karmic retribution, you have fallen into the Avīci hell, where you will remain for one kalpa, with no hope of release. When that kalpa is exhausted, and your life ends, you will be reborn in the Heaven of the Four Great Kings, and then you will be reborn in the Heaven of the Thirty-three, the Yama Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, and the Paranirmitavaśavartin Heaven. For sixty kalpas, you will not fall into evil realms, and you will cycle between the realms of humans and gods. Finally, you will be reborn as a human, shave your head and beard, wear the three robes, and with firm faith, you will leave home to study the Way, and you will become a Pratyekabuddha, named Namo. The reason for this is that when you were dying, you uttered the name Namo, and that is why you received this name. Now, the Tathāgata, seeing this good word Namo, has given you this name, and you will be a Pratyekabuddha for sixty kalpas.'
At that time, Mahāmaudgalyāyana, being in the empty space above the Avīci hell, snapped his fingers and called out, 'Devadatta!' At that time, Devadatta remained silent and did not respond. Then, the hell guards said to Mahāmaudgalyāyana, 'Which Devadatta are you calling for now?' The hell guards further reported, 'Here, there is also a Devadatta from the time of Krakucchanda Buddha, a Devadatta from the time of Kanakamuni Buddha, a Devadatta from the time of Kāśyapa Buddha, and there are also lay Devadattas and ordained Devadattas. Now, Bhikṣu! Which Devadatta are you specifically referring to?' Mahāmaudgalyāyana replied, 'The one I am calling for is Devadatta, the son of Śākyamuni Buddha's uncle, and I wish to see him.' At that time, the hell guards, holding iron forks or flames, burned his body to awaken him. Then, Devadatta's body was ablaze with flames, reaching a height of thirty cubits, and the hell guards told him, 'You foolish one, why are you still sleeping?' At that time, Devadatta, being tormented by various sufferings, replied, 'What are your orders for me today?' The hell guards then said, 'Now, look up at the sky.' Following their words, he looked up at the empty space and saw Mahāmaudgalyāyana sitting in full lotus posture on a jeweled lotus flower, like the sun breaking through the clouds. Upon seeing this, Devadatta spoke this verse: 'Who is it that manifests heavenly light, like the sun emerging through the clouds, like a golden mountain piled up, forever free from dust and defilement?' At that time, Mahāmaudgalyāyana responded with a verse: 'I am the Śākya lion, a descendant of Gautama, his second-ranking disciple, named Mahāmaudgalyāyana.' Then, Devadatta said to Mahāmaudgalyāyana, 'Venerable Mahāmaudgalyāyana, why have you condescended to come here? The beings here commit countless evils and are difficult to convert. They do not cultivate good roots, and after death, they come to this place.' Mahāmaudgalyāyana replied, 'I am a messenger of the Buddha, and I have come here to have compassion for you and to uproot the source of your suffering.' At that time, Devadatta, hearing the sound of the Buddha, rejoiced and was overwhelmed, and he uttered these words, 'I beseech you, Venerable One, to expound in due time, what teachings does the Tathāgata, the World Honored One, have? Does he no longer speak of the miseries of the evil realms?' Mahāmaudgalyāyana replied, 'Devadatta! Do not be afraid, there is no suffering in hell greater than this place. That Śākyamuni Buddha, the Tathāgata, the Truly Enlightened One, has compassion for all living beings, like a mother loving her child, without any discrimination. He will expound the Dharma in due time, without omission, and without violating the principles, and the teachings will not be excessive. Now, as it is divinely recorded, you originally harbored evil thoughts to harm the World Honored One, and you also instigated others, leading them to ruin; because of this karmic retribution, you have fallen into the Avīci hell, where you will remain for one kalpa, with no hope of release. When that kalpa is exhausted, and your life ends, you will be reborn in the Heaven of the Four Great Kings, and then you will be reborn in the Heaven of the Thirty-three, the Yama Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, and the Paranirmitavaśavartin Heaven. For sixty kalpas, you will not fall into evil realms, and you will cycle between the realms of humans and gods. Finally, you will be reborn as a human, shave your head and beard, wear the three robes, and with firm faith, you will leave home to study the Way, and you will become a Pratyekabuddha, named Namo. The reason for this is that when you were dying, you uttered the name Namo, and that is why you received this name. Now, the Tathāgata, seeing this good word Namo, has given you this name, and you will be a Pratyekabuddha for sixty kalpas.'
。」
爾時，提婆達兜聞斯語已，歡喜踴躍，善心生焉，復白目連：「如來所說言教，必然不疑，愍念群生，所濟無量，大慈、大悲，兼化愚惑。設我今日以右脅臥阿鼻地獄中，經歷一劫，心意專正，終無勞倦。」
爾時，目連復告提婆達兜曰：「汝今云何，苦痛叵有增損乎？」
提婆達兜報曰：「我身苦痛遂增無損，今聞如來見授名號，痛猶小損，蓋不足言。」
目連問曰：「汝今所患苦痛之原，為像何類？」
提婆達兜報曰：「以熱鐵輪轢我身壞，復以鐵杵㕮咀我形，有黑暴象蹋蹈我身，復有火山來鎮我面，昔日袈裟化為銅鍱，極為熾然來著我體，苦痛之原，其狀如斯。」
目連報曰：「汝頗自知罪過元本，受斯苦惱不乎？吾今一一分別，卿欲聞耶？」
提婆達兜白言：「唯然。時說。」
爾時，目連便說此偈：
「汝本最勝所， 壞亂比丘僧， 今以熱鐵杵， 㕮搗汝形體。 然彼之大眾， 第一聲聞者， 斗亂比丘僧， 今以熱輪轢。 汝本教王放， 醇酒飲黑象， 今以群黑象， 蹋蹈汝形體。 汝本以大石， 遙擲如來足， 今以火山報， 燒汝無遺余。 汝本以手拳， 殺彼比丘尼， 今被熱銅葉， 卷燋不得申。 行報終不敗， 亦復不住空， 是故當勸勉， 離此諸惡元。
「汝本提婆達兜所造元本，正謂斯耳。當自專意向佛如來，長夜之中獲福無量。」
爾時，提婆達兜復白目連：「今寄目連，頭面禮世尊足：『興居輕利，游步康強。』亦復禮拜尊者阿難。」
爾時，尊者大目乾連放大神足，使阿鼻地獄苦痛休息。爾時，復說斯偈：
「皆稱南無佛， 釋師最勝者， 彼能施安隱， 除去諸苦惱。」
爾時，地獄眾生聞目連說此偈已，六萬餘人行盡罪畢，即彼命終生四天王上。
爾時，目連即攝神足還至所在，到世尊所，頭面禮足，在一面立。爾時，目連白世尊曰：「提婆達兜問訊敬奉無量：『興居輕利，游步康強。』亦復問訊阿難！並作是說：『如來見記六十劫中成辟支佛，號名曰南無。設我以右脅臥阿鼻地獄中，終不辭勞。』」
爾時，世尊告曰：「善哉！善哉！目連，多所饒益，多所潤及，愍念群盲，天、人得安，使諸如來、聲聞漸至滅盡涅槃之處
現代漢語譯本： 當時，提婆達多聽到這些話后，歡喜雀躍，善心也隨之生起，又對目連說：『如來所說的教誨，必然真實不虛，他憐憫眾生，救濟的眾生無量無邊，具有大慈大悲之心，同時教化愚昧迷惑的人。即使我現在右脅臥在阿鼻地獄中，經歷一劫的時間，只要心意專一純正，也終不會感到疲勞厭倦。』 當時，目連又告訴提婆達多說：『你現在感覺如何，痛苦有沒有增減呢？』 提婆達多回答說：『我身上的痛苦只是不斷增加，沒有減少。現在聽到如來為我授記名號，痛苦稍微減輕了一些，實在不值得一提。』 目連問道：『你現在所患的痛苦根源，像是什麼樣的呢？』 提婆達多回答說：『就像有熾熱的鐵輪碾壓我的身體，又有鐵杵搗碎我的形體，還有黑色的暴象踐踏我的身體，又有火山鎮壓我的面部，以前的袈裟變成了銅片，極其熾熱地貼在我的身上，痛苦的根源，就是這個樣子。』 目連告訴他說：『你是否知道自己罪過的根本，才遭受這樣的苦惱呢？我現在一一為你分析，你想聽嗎？』 提婆達多回答說：『是的，請您說吧。』 當時，目連就說了這首偈語： 『你原本在最殊勝的地方，卻破壞擾亂了比丘僧團，現在用熾熱的鐵杵，搗碎你的形體。 那些大眾中，第一的聲聞弟子，你挑撥離間比丘僧團，現在用熾熱的鐵輪碾壓。 你原本教唆國王放縱，用醇酒餵養黑象，現在被成群的黑象，踐踏你的形體。 你原本用大石頭，遠遠地投擲如來的腳，現在用火山來報應，燒得你無處可逃。 你原本用拳頭，殺害了比丘尼，現在被熾熱的銅片，捲曲燒焦無法伸展。 行為的報應終究不會落空，也不會停留在虛無之中，所以應當勉勵自己，遠離這些罪惡的根源。 你提婆達多所造的罪惡根本，正是這些。應當專心向佛如來，在漫長的黑夜中獲得無量的福報。』 當時，提婆達多又對目連說：『現在請你轉告目連，我頂禮世尊的腳：『祝願他起居輕便，行走康健。』也請你代我禮拜尊者阿難。』 當時，尊者大目犍連放出大神足，使阿鼻地獄的痛苦得以休息。當時，又說了這首偈語： 『都稱念南無佛，釋迦牟尼是最殊勝的，他能施予安穩，除去一切苦惱。』 當時，地獄眾生聽到目連說這首偈語后，有六萬多人罪業消盡，當即命終，轉生到四天王天。 當時，目連收回神通，回到自己的住處，來到世尊那裡，頂禮佛足，站在一旁。當時，目連對世尊說：『提婆達多問候世尊，敬奉無量：『祝願他起居輕便，行走康健。』也問候阿難！並且這樣說：『如來為我授記，在六十劫中成辟支佛，號名為南無。即使我右脅臥在阿鼻地獄中，也終不辭勞苦。』 當時，世尊說道：『好啊！好啊！目連，你做了很多有益的事情，滋潤了許多眾生，憐憫那些盲目的眾生，使天人和眾生都得到安寧，使諸如來和聲聞弟子逐漸到達滅盡涅槃的境界。』
English version: At that time, Devadatta, having heard these words, rejoiced and leaped with joy, and a good mind arose in him. He further said to Maudgalyayana, 'The teachings spoken by the Tathagata are certainly true and without doubt. He has compassion for all living beings, and the number he saves is immeasurable. He possesses great compassion and great mercy, and at the same time, he transforms the ignorant and deluded. Even if I were to lie on my right side in the Avici Hell for a kalpa, my mind would remain focused and upright, and I would never feel weary.' At that time, Maudgalyayana again said to Devadatta, 'How do you feel now? Has your suffering increased or decreased?' Devadatta replied, 'The suffering in my body has only increased, not decreased. Now that I have heard the Tathagata has given me a name, the pain has lessened a little, but it is not worth mentioning.' Maudgalyayana asked, 'What is the nature of the source of the suffering you are experiencing?' Devadatta replied, 'It is as if hot iron wheels are crushing my body, and iron pestles are pounding my form. There are also black, violent elephants trampling my body, and a volcano is pressing down on my face. My former robe has turned into a copper sheet, which is extremely hot and clings to my body. The source of my suffering is like this.' Maudgalyayana said, 'Do you know the root of your transgressions that caused you to suffer this torment? I will now analyze them one by one for you. Do you wish to hear?' Devadatta replied, 'Yes, please speak.' At that time, Maudgalyayana spoke this verse: 'You were originally in the most excellent place, yet you disrupted and confused the Sangha of monks. Now, you are being pounded by hot iron pestles, crushing your form. Those among the great assembly, the foremost of the Shravakas, you caused discord in the Sangha of monks. Now, you are being crushed by hot iron wheels. You originally incited the king to be indulgent, feeding black elephants with strong wine. Now, you are being trampled by herds of black elephants. You originally threw a large stone from afar at the Tathagata's feet. Now, you are being repaid with a volcano, burning you without any remainder. You originally killed the Bhikkhuni with your fist. Now, you are being wrapped in hot copper sheets, scorched and unable to stretch out. The retribution of actions will never fail, nor will it remain in emptiness. Therefore, you should strive to distance yourself from the roots of all these evils. The root of the transgressions you, Devadatta, have committed is precisely this. You should focus your mind on the Tathagata, and in the long night, you will obtain immeasurable blessings.' At that time, Devadatta again said to Maudgalyayana, 'Now, please convey to Maudgalyayana that I bow my head and pay homage to the feet of the World Honored One: 'May he be light in his movements and strong in his walks.' Also, please pay homage to the Venerable Ananda on my behalf.' At that time, the Venerable Mahamudgalyayana released his great spiritual power, causing the suffering of the Avici Hell to cease. At that time, he again spoke this verse: 'All praise Namo Buddha, the most excellent of the Shakya teachers. He is able to bestow peace and remove all suffering.' At that time, after the beings in hell heard Maudgalyayana speak this verse, more than sixty thousand of them had their sins exhausted, and they immediately died and were reborn in the Heaven of the Four Heavenly Kings. At that time, Maudgalyayana withdrew his spiritual powers and returned to his dwelling place. He went to the World Honored One, bowed his head to his feet, and stood to one side. At that time, Maudgalyayana said to the World Honored One, 'Devadatta sends his greetings to the World Honored One, offering immeasurable respect: 'May he be light in his movements and strong in his walks.' He also sends greetings to Ananda! And he says this: 'The Tathagata has prophesied that I will become a Pratyekabuddha in sixty kalpas, and my name will be Namo. Even if I were to lie on my right side in the Avici Hell, I would never shrink from the labor.' At that time, the World Honored One said, 'Excellent! Excellent! Maudgalyayana, you have done much that is beneficial, you have nourished many beings, you have had compassion for those blind beings, you have brought peace to gods and humans, and you have enabled all Tathagatas and Shravakas to gradually reach the state of extinction and Nirvana.'
。是故，目連！常當勤加成就三法。所以然者，若當提婆達兜修行善法，身三、口四、意三者，彼人終身不貪利養，亦復不造五逆罪，入阿鼻地獄中。所以然者，夫人貪利養者，亦有恭敬之心向於三寶，亦復不奉持禁戒，不具足身、口、意行，當貪專意身、口、意行。如是，目連，當作是學。」
爾時，目連聞佛所說，歡喜奉行。
爾時，世尊告諸比丘：「若有眾生修行慈心解脫，廣佈其義，與人演說，當獲此十一果報。云何為十一？臥安，覺安，不見惡夢，天護，人愛，不毒，不兵，水、火、盜賊終不侵抂。若身壞命終，生梵天上。是謂，比丘！能行慈心，獲此十一之福。」
「若有行慈心， 亦無放逸行， 諸結漸漸薄， 轉見於道跡。 以能行此慈， 當生梵天上， 速疾得滅度， 永至無為處。 不殺無害心， 亦無勝負意， 行慈普一切， 終無怨恨心。
「是故，比丘！當求方便，行於慈心，廣佈其義。如是，比丘！當作是學。」
增壹阿含經卷第四十八
禮三寶品第五十
爾時，世尊告諸比丘：「若善男子、善女人慾禮拜如來神寺者，當行十一法禮如來寺。云何為十一？興勇猛意，有所堪故；意不錯亂，恒一心故，當念專意，諸止觀故；諸念永息，入三昧故；意及無量，由智慧故；意難觀察，由其形故；意淡然靜，由威儀故；意無流馳，以名稱故；意無想像，由其色故；梵音難及，由柔軟響故。諸比丘！若善男子、善女人慾拜如來寺，當具此十一法禮如來神寺，長夜之中獲德無量。如是，比丘！當作是學。」
爾時，世尊告諸比丘：「若善男子、善女人慾行禮法，當念十一事，然後禮法。云何名為十一？有慢當除慢，夫正法者，于欲而除渴愛想；夫正法者，于欲而除欲；夫正法能斷生死淵流；夫行正法獲平等法；然此正法斷諸惡趣；尋此正法得至善處；夫正法者，能斷愛網；行正法者，從有至無；行正法者，明靡不照；夫正法者，至涅槃界。若善男子、善女人慾行禮法，當思惟此十一法，然後便獲福無量，長夜之中受福無限。如是，比丘！當作是學。」
爾時，世尊告諸比丘：「若善男子、善女人修禮僧者，當專十一法，然後乃當禮僧
現代漢語譯本：所以，目連！你應當經常勤奮地修習這三種法。為什麼呢？如果提婆達多能夠修行善法，即身的三種善行、口的四種善行、意的三種善行，那麼他終身就不會貪圖利養，也不會造作五逆重罪，墮入阿鼻地獄。為什麼呢？因為人如果貪圖利養，即使對三寶有恭敬之心，也不會奉持戒律，不具備身、口、意的善行，只會專注于貪圖身、口、意的行為。所以，目連，你應當這樣學習。 當時，目連聽了佛的教誨，歡喜地奉行。 當時，世尊告訴眾比丘：『如果眾生修行慈心解脫，廣泛宣揚它的意義，併爲他人演說，將獲得這十一種果報。哪十一種呢？睡眠安穩，醒來安穩，不做惡夢，天神護佑，眾人喜愛，不中毒害，不遭兵禍，水、火、盜賊終不能侵犯。如果身壞命終，將往生梵天。這就是比丘們！能夠修行慈心，所獲得的這十一種福報。』 『如果修行慈心，也不放縱懈怠，各種煩惱會漸漸減少，逐漸見到修道的軌跡。因為能夠修行慈心，將往生梵天，迅速獲得解脫，永遠到達無為的境界。不殺生，沒有害人之心，也沒有爭強好勝的意念，以慈心對待一切眾生，最終不會有怨恨之心。 『所以，比丘們！應當尋求方便，修行慈心，廣泛宣揚它的意義。所以，比丘們！應當這樣學習。』 《增一阿含經》卷第四十八 禮三寶品第五十 當時，世尊告訴眾比丘：『如果善男子、善女人想要禮拜如來寺廟，應當以十一種方式禮拜如來寺廟。哪十一種呢？發起勇猛之心，因為有所能為；意念不散亂，因為恒常一心；應當專注于正念，因為修習止觀；各種念頭永遠止息，因為進入三昧；意念廣大無邊，因為有智慧；意念難以觀察，因為有形相；意念淡泊寧靜，因為有威儀；意念不流散，因為有名稱；意念沒有虛妄的想像，因為有色相；梵音難以企及，因為有柔軟的音聲。諸位比丘！如果善男子、善女人想要禮拜如來寺廟，應當具備這十一種方式禮拜如來寺廟，在漫長的夜晚中獲得無量的功德。所以，比丘們！應當這樣學習。』 當時，世尊告訴眾比丘：『如果善男子、善女人想要行禮法，應當思念十一種事情，然後行禮法。哪十一種呢？有傲慢應當去除傲慢，正法能夠去除對慾望的渴愛；正法能夠去除慾望；正法能夠斷絕生死輪迴的深淵；修行正法能夠獲得平等的法；正法能夠斷絕惡道；遵循正法能夠到達善處；正法能夠斷絕愛慾的羅網；修行正法能夠從有到無；修行正法能夠使光明照耀一切；正法能夠到達涅槃的境界。如果善男子、善女人想要行禮法，應當思惟這十一種法，然後便能獲得無量的福報，在漫長的夜晚中享受無盡的福報。所以，比丘們！應當這樣學習。』 當時，世尊告訴眾比丘：『如果善男子、善女人修習禮敬僧眾，應當專注於十一種法，然後才應當禮敬僧眾。』
English version: Therefore, Maudgalyayana! You should always diligently cultivate these three dharmas. Why is that? If Devadatta were to cultivate good dharmas, namely the three good actions of body, the four good actions of speech, and the three good actions of mind, then he would not be greedy for gain and offerings throughout his life, nor would he commit the five heinous crimes, and fall into the Avici hell. Why is that? Because if a person is greedy for gain and offerings, even if they have a respectful heart towards the Three Jewels, they will not uphold the precepts, and will not possess the good actions of body, speech, and mind, but will only focus on being greedy in their actions of body, speech, and mind. Therefore, Maudgalyayana, you should learn in this way. At that time, Maudgalyayana, having heard the Buddha's teachings, joyfully practiced them. At that time, the World Honored One told the monks: 'If sentient beings cultivate the liberation of loving-kindness, widely proclaim its meaning, and explain it to others, they will obtain these eleven rewards. What are the eleven? They will sleep peacefully, wake peacefully, not have nightmares, be protected by gods, be loved by people, not be poisoned, not suffer from war, and water, fire, and thieves will ultimately not be able to harm them. If their body is destroyed and they die, they will be reborn in the Brahma heaven. This is what monks! Those who are able to practice loving-kindness will obtain these eleven blessings.' 'If one practices loving-kindness, and does not indulge in negligence, various afflictions will gradually diminish, and one will gradually see the traces of the path. Because one is able to practice this loving-kindness, one will be reborn in the Brahma heaven, quickly attain liberation, and forever reach the state of non-action. One will not kill, have no intention to harm, and have no intention to compete, treating all beings with loving-kindness, and ultimately having no resentment in their heart.' 'Therefore, monks! You should seek ways to practice loving-kindness, and widely proclaim its meaning. Therefore, monks! You should learn in this way.' Ekottara Agama Sutra, Scroll 48 Chapter 50: Paying Homage to the Three Jewels At that time, the World Honored One told the monks: 'If good men and good women wish to pay homage to the Tathagata's temple, they should pay homage to the Tathagata's temple in eleven ways. What are the eleven? Arouse a courageous mind, because there is something that can be done; the mind is not scattered, because it is always one-pointed; one should focus on mindfulness, because one is practicing cessation and contemplation; all thoughts are forever ceased, because one has entered samadhi; the mind is vast and boundless, because one has wisdom; the mind is difficult to observe, because it has form; the mind is calm and tranquil, because it has dignified conduct; the mind does not wander, because it has a name; the mind has no false imaginations, because it has form; the Brahma sound is difficult to reach, because it has a soft sound. Monks! If good men and good women wish to pay homage to the Tathagata's temple, they should possess these eleven ways of paying homage to the Tathagata's temple, and in the long night they will obtain immeasurable merit. Therefore, monks! You should learn in this way.' At that time, the World Honored One told the monks: 'If good men and good women wish to practice the Dharma of paying homage, they should contemplate eleven things, and then practice the Dharma of paying homage. What are the eleven? If there is arrogance, one should remove arrogance; the true Dharma can remove the thirst for desire; the true Dharma can remove desire; the true Dharma can cut off the abyss of the cycle of birth and death; practicing the true Dharma can obtain the equal Dharma; this true Dharma can cut off the evil paths; following this true Dharma can reach the good place; the true Dharma can cut off the net of craving; practicing the true Dharma can go from existence to non-existence; practicing the true Dharma can make light shine everywhere; the true Dharma can reach the realm of Nirvana. If good men and good women wish to practice the Dharma of paying homage, they should contemplate these eleven dharmas, and then they will obtain immeasurable blessings, and in the long night they will enjoy endless blessings. Therefore, monks! You should learn in this way.' At that time, the World Honored One told the monks: 'If good men and good women cultivate the practice of paying homage to the Sangha, they should focus on eleven dharmas, and then they should pay homage to the Sangha.'
。云何為十一？如來眾者，正法成就，如來聖眾上下和合，如來僧者，法法成就；如來聖眾戒成就、三昧成就、智慧成就、解脫成就、解脫見慧成就，如來聖眾能掌護三寶；如來聖眾能降伏外道異學；如來聖眾是一切眾生良友福田。若善男子、善女人慾禮僧者，當思惟此十一法，長夜之中獲福無量。如是，比丘！當作是學。」
爾時，諸比丘、天、龍、鬼神、干沓和、阿須倫、迦留羅、甄陀羅、摩休勒天及人民，聞佛所說，歡喜奉行。
一時，婆伽婆在摩竭國蜜𠽮(土利反)羅城東大天園中止，與大比丘僧千二百五十人俱。
爾時，世尊食後起，與阿難共于樹園中經行。佛便笑，阿難心念：「如來、無所著、等正覺不妄笑，今何以笑？必當有意，我當問之。」阿難整衣服，右膝著地，叉手問佛：「如來、無所著、等正覺不妄笑，今何以笑？必當有意，愿聞笑意。」
佛語阿難：「我當爲汝說。過去賢劫初，於此中間有轉輪聖王主四天下，名曰大天，長壽無病，端正勇猛，治以正法，不枉人民，有自然七寶。何等為七？一者輪寶，二者象寶，三者馬寶，四者珠寶，五者女寶，六者主藏寶，七者典兵寶。」
佛語阿難：「此大天王為童子時八萬四千歲，作太子時八萬四千歲，登聖王位八萬四千歲。」
阿難問佛：「云何為輪寶？」
佛語阿難：「月十五日，月盛滿時，王沐浴清凈，與婇女上東樓上，東向視，有千輻金輪。輪高七仞為一多羅；多羅者，獨挺樹，以樹為限，高七多羅，純以紫磨金為輪。王見輪已，心念：『此輪好輪，愿得提之耶？』念已，輪即就王左手，便舉移右手中。王語此輪曰：『諸不伏者，為我伏之；非我地者，為我取之；如法，非不如法。』語竟，輪還住空，輞東向，轂北向。王敕左右具四種兵；具兵已，即將兵眾，逐輪立空，隨輪東引，巡行盡東界；暮則王與兵眾，宿于輪下。
「東界諸小王皆來朝覲，所貢皆以金缽盛銀粟，銀缽盛金粟：『善來！大王！此東界土地、珍寶、人民儘是王有，愿當停駕住此，我等當稟承天教！』大天王答諸小王曰：『汝等欲承我教者，各還本國以十善教民，勿行枉橫。』誡敕已訖，輪即于海上，迴轉乘雲而行。海中自然開道，廣一由延，王與四種兵隨輪如前巡行南界
現代漢語譯本：什麼是十一法？如來弟子眾，正法得以成就；如來聖眾上下和合，如來僧團，法義得以成就；如來聖眾戒律成就、禪定成就、智慧成就、解脫成就、解脫知見成就，如來聖眾能夠守護三寶；如來聖眾能夠降伏外道異端；如來聖眾是一切眾生良善的朋友和福田。如果善男子、善女人想要禮敬僧眾，應當思惟這十一法，在漫長的輪迴中獲得無量的福報。比丘們，你們應當這樣學習。 當時，諸位比丘、天神、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽天以及人民，聽聞佛陀所說，歡喜奉行。 一時，佛陀在摩揭陀國蜜𠽮羅城東邊的大天園中安住，與一千二百五十位大比丘僧眾在一起。 當時，世尊用過齋飯後起身，與阿難一同在樹園中經行。佛陀忽然笑了，阿難心想：『如來、無所執著、等正覺不會無緣無故地笑，現在為何而笑？必定有其深意，我應當問他。』阿難整理好衣服，右膝著地，合掌問佛：『如來、無所執著、等正覺不會無緣無故地笑，現在為何而笑？必定有其深意，希望能夠聽聞您笑的原因。』 佛陀告訴阿難：『我將為你說明。過去賢劫之初，在這中間有一位轉輪聖王統治四天下，名叫大天，他長壽無病，相貌端正，勇猛無比，以正法治理國家，不冤枉人民，擁有自然產生的七寶。哪七寶呢？一是輪寶，二是象寶，三是馬寶，四是珠寶，五是女寶，六是主藏寶，七是典兵寶。』 佛陀告訴阿難：『這位大天王在童年時活了八萬四千歲，做太子時活了八萬四千歲，登上聖王之位后又活了八萬四千歲。』 阿難問佛：『什麼是輪寶呢？』 佛陀告訴阿難：『在每月十五日，月亮最圓滿的時候，國王沐浴清凈后，與婇女登上東樓，向東觀看，會看到一個千輻金輪。輪高七仞，以一多羅為單位；多羅是指獨挺樹，以樹為限，高七多羅，完全由紫磨金製成。國王看到輪后，心中想：『這個輪真好，希望能夠拿起它。』剛想到，輪就來到國王的左手邊，然後被他移到右手。國王對輪說：『凡是不臣服的，為我降伏；不是我的土地，為我奪取；要依法行事，不要不如法。』說完，輪就回到空中，輪輞朝東，輪轂朝北。國王命令左右準備四種軍隊；軍隊準備好后，就率領軍隊，追隨輪在空中前進，隨著輪向東行進，巡視整個東界；傍晚，國王和軍隊就在輪下休息。 『東界的各個小國王都來朝拜，進貢的都是用金缽盛銀粟，用銀缽盛金粟：『歡迎您，大王！這東界的土地、珍寶、人民都是大王的，希望您能在此停留，我們願意聽從您的教誨！』大天王回答各位小國王說：『你們如果想接受我的教誨，就各自回到自己的國家，用十善教化人民，不要做不公正的事情。』告誡完畢，輪就在海上，迴轉乘雲而行。海中自然開出一條道路，寬一由延，國王和四種軍隊跟隨輪像之前一樣巡視南界。
English version: What are the eleven qualities? The Tathagata's assembly, the true Dharma is accomplished; the Tathagata's holy assembly is harmonious above and below, the Tathagata's Sangha, the Dharma is accomplished; the Tathagata's holy assembly is accomplished in precepts, accomplished in samadhi, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision of liberation, the Tathagata's holy assembly is able to protect the Three Jewels; the Tathagata's holy assembly is able to subdue externalist heretics; the Tathagata's holy assembly is a good friend and field of merit for all beings. If good men and good women wish to pay homage to the Sangha, they should contemplate these eleven qualities, and in the long night they will obtain immeasurable merit. Thus, bhikkhus, you should learn in this way. At that time, the bhikkhus, devas, dragons, ghosts, gandharvas, asuras, garudas, kinnaras, mahoragas, and people, having heard what the Buddha had said, rejoiced and practiced accordingly. At one time, the Bhagavan was dwelling in the Great Heavenly Garden east of the city of Mitila in Magadha, together with a great assembly of twelve hundred and fifty bhikkhus. At that time, after the World-Honored One had finished his meal, he arose and walked with Ananda in the tree garden. The Buddha then smiled, and Ananda thought: 'The Tathagata, the unattached, the perfectly enlightened one, does not smile without reason. Why is he smiling now? There must be a reason, I should ask him.' Ananda adjusted his robe, knelt on his right knee, and with his palms together asked the Buddha: 'The Tathagata, the unattached, the perfectly enlightened one, does not smile without reason. Why is he smiling now? There must be a reason, I wish to hear the reason for your smile.' The Buddha said to Ananda: 'I will tell you. In the beginning of the past Bhadrakalpa, there was a wheel-turning sage king who ruled the four continents, named Great Heaven. He was long-lived and without illness, handsome and brave, and governed with the true Dharma, not wronging the people. He possessed seven naturally occurring treasures. What are the seven? First, the wheel treasure, second, the elephant treasure, third, the horse treasure, fourth, the jewel treasure, fifth, the woman treasure, sixth, the treasurer treasure, and seventh, the military treasure.' The Buddha said to Ananda: 'This Great Heaven King lived for eighty-four thousand years as a child, eighty-four thousand years as a prince, and eighty-four thousand years after ascending to the throne of a sage king.' Ananda asked the Buddha: 'What is the wheel treasure?' The Buddha said to Ananda: 'On the fifteenth day of the month, when the moon is full, the king bathes and purifies himself, and with his consorts ascends to the eastern tower. Looking eastward, he sees a golden wheel with a thousand spokes. The wheel is seven ren high, with one tala as a unit; a tala is a single upright tree, and the limit is seven talas high, made entirely of purple gold. When the king sees the wheel, he thinks: 'This wheel is good, I wish to pick it up.' As soon as he thinks this, the wheel comes to the king's left hand, and he moves it to his right hand. The king says to the wheel: 'Subdue those who do not submit to me; take the lands that are not mine; act according to the Dharma, not contrary to it.' After speaking, the wheel returns to the sky, with the rim facing east and the hub facing north. The king orders his attendants to prepare four kinds of troops; once the troops are ready, he leads them, following the wheel in the sky, and travels east, inspecting the entire eastern border; in the evening, the king and his troops rest under the wheel. 'The small kings of the eastern border all come to pay homage, offering gold bowls filled with silver millet and silver bowls filled with gold millet: 'Welcome, Great King! This eastern land, treasures, and people all belong to you. We wish you to stay here, and we will follow your teachings!' The Great Heaven King answers the small kings: 'If you wish to receive my teachings, each of you should return to your own country and teach the people with the ten virtues, and do not act unjustly.' After giving these instructions, the wheel goes to the sea, turns around, and travels on the clouds. A path naturally opens in the sea, one yojana wide, and the king and the four kinds of troops follow the wheel as before, inspecting the southern border.'
。南界諸小王亦來朝覲，皆以金缽盛銀粟，銀缽盛金粟，貢上曰：『善來！天王，此南界土地、珍寶、人民儘是王有，愿停駕住此，我等當稟承天命！』大天答諸王曰：『汝等欲承我命者，各還本土，以十善教民，勿行枉橫。』誡敕已訖，輪則西回按行西界。西界諸王貢獻勸請，如南方比訖，輪復北迴巡行北界。北界諸王亦皆朝覲，貢獻勸請，盡如前法。周遊四日，遍閻浮提四海，還本蜜𠽮羅城，于宮門前虛空中住，高七多羅，輞東向，王便入宮。」
佛語阿難：「大天得輪寶如此。」
阿難復問佛：「大天得像寶復云何？」
佛語阿難：「大天以後十五日，月盛滿時，沐浴清凈，從諸婇女上東樓上，東向觀見空中，有白象王名滿呼，乘虛而來，七肢平跱，口有六牙，頭上金冠，金為瓔珞，以真珠交絡其體，左右佩金鈴。像有神力，變形自在。大天見之，心自唸曰：『我得此象可耶？當使有所為。』念訖，像便立空中於王前，王即教以五事。王復唸曰：『當試此象為能以不？』至明日日出，王乘此象，須臾之間，周遍四海，還到本處，于宮門東，東向立。阿難！大天所得像寶如此。」
阿難復問佛：「大天所得馬寶復云何？」
佛語阿難：「大天到后十五日，月盛滿時，沐浴清凈，從諸婇女上西樓上，西向視，見有紺馬王，名婆羅含(秦言發烏朱髮尾)，乘空而來，行不動身，頭上金冠，寶為瓔珞，披珠交絡，左右垂鈴。馬有神力，變形自在。大天見之，自念言：『得此乘之可也。』念訖，至王前，王便乘欲試之，至明日日出，王乘東行，須臾之頃，周遍四海，還至本國，住宮門西，西向而立。阿難！大天所獲馬寶如此。」
阿難問佛：「大天所得珠寶復云何？」
佛語阿難：「大天至后十五日，月盛滿時，沐浴清凈，將諸婇女上東樓上，東向視，見有神珠，珠長一尺六寸，有八楞，作紺琉璃色，乘空而來，高七多羅。大天見之，心念曰：『得此珠觀之可也？』如念獲之。王欲試之，至夜半，合四種兵，以珠懸于幢頭，出城而游，珠照辟方十二由延，兵眾相見，如晝無異，珠光所及，人民驚起，皆言：『天明。』王即還宮，以幢豎之宮內，內外常明與晝不異。阿難！大天所獲珠寶如此
現代漢語譯本：南方各小國的國王也前來朝見，他們都用金缽盛著銀粟，用銀缽盛著金粟，進貢並說道：『歡迎您！天王，這南方土地、珍寶、人民都是您的，希望您能在此停留居住，我們都將遵從您的天命！』大天回答眾王說：『你們如果想遵從我的命令，就各自回到自己的領土，用十善教化民眾，不要做不公正的事情。』訓誡完畢后，輪寶便向西返回，巡視西方的領土。西方的國王們也像南方一樣進貢勸請，完畢后，輪寶又向北返回，巡視北方的領土。北方的國王們也都前來朝見，進貢勸請，一切都和之前一樣。輪寶巡遊了四天，遍及整個閻浮提四海，回到原來的蜜𠽮羅城，停留在宮門前的虛空中，高七多羅，車輞朝東，國王便進入宮殿。 佛告訴阿難：『大天得到輪寶就是這樣。』 阿難又問佛：『大天得到象寶又是怎樣的呢？』 佛告訴阿難：『大天在之後的十五日，月亮圓滿的時候，沐浴潔凈后，從眾多宮女的陪伴下登上東樓，向東觀看，看到空中有一頭白象王，名叫滿呼，乘空而來，七肢平穩站立，口有六牙，頭上戴著金冠，身上佩戴著金瓔珞，用珍珠交織裝飾身體，左右佩戴著金鈴。這頭像有神力，可以隨意變形。大天看到后，心中想道：『我得到這頭象可以嗎？應該讓它有所作為。』剛想到這裡，像就停在空中，站在國王面前，國王就教給它五件事。國王又想道：『應該試試這頭像是否能做到？』到了第二天日出時，國王騎上這頭象，須臾之間，就周遊了四海，回到原來的地方，在宮門東邊，面向東方站立。阿難！大天得到的象寶就是這樣。』 阿難又問佛：『大天得到的馬寶又是怎樣的呢？』 佛告訴阿難：『大天在之後的十五日，月亮圓滿的時候，沐浴潔凈后，從眾多宮女的陪伴下登上西樓，向西觀看，看到有一匹青色的馬王，名叫婆羅含（秦語譯為發烏朱髮尾），乘空而來，行走時身體不動，頭上戴著金冠，身上佩戴著寶瓔珞，用珍珠交織裝飾，左右垂著鈴鐺。這匹馬有神力，可以隨意變形。大天看到后，心中想道：『得到這匹馬乘坐可以了。』剛想到這裡，馬就來到國王面前，國王就騎上它想試試，到了第二天日出時，國王騎著它向東走，須臾之間，就周遊了四海，回到自己的國家，停在宮門西邊，面向西方站立。阿難！大天得到的馬寶就是這樣。』 阿難問佛：『大天得到的珠寶又是怎樣的呢？』 佛告訴阿難：『大天在之後的十五日，月亮圓滿的時候，沐浴潔凈后，帶著眾多宮女登上東樓，向東觀看，看到有一顆神珠，珠子長一尺六寸，有八個棱角，呈青琉璃色，乘空而來，高七多羅。大天看到后，心中想道：『得到這顆珠子觀看可以了？』剛想到就得到了。國王想試試這顆珠子，到了半夜，集合四種軍隊，把珠子懸掛在旗桿頂端，出城巡遊，珠光照亮了方圓十二由延的地方，士兵們互相看得見，如同白天一樣，珠光所照之處，人們驚醒，都說：『天亮了。』國王就回到宮殿，把旗桿豎立在宮內，宮內宮外都像白天一樣明亮。阿難！大天得到的珠寶就是這樣。』
English version: The kings of the southern small kingdoms also came to pay homage, all using golden bowls to hold silver millet, and silver bowls to hold golden millet, offering them and saying: 'Welcome! Heavenly King, this southern land, treasures, and people all belong to you. We hope you will stay and reside here, and we will all follow your heavenly mandate!' The Great Heavenly King replied to the kings: 'If you wish to follow my orders, each of you return to your own territory, teach the people with the ten virtues, and do not act unjustly.' After the admonition was completed, the wheel then returned westward, inspecting the western territories. The western kings also offered tributes and requests like those in the south. After that was completed, the wheel returned northward, inspecting the northern territories. The northern kings also came to pay homage, offering tributes and requests, all as before. The wheel traveled for four days, covering the entire Jambudvipa, and returned to the original city of Mi𠽮luo, stopping in the void in front of the palace gate, seven tala high, with the wheel rim facing east, and the king then entered the palace. The Buddha told Ananda: 'This is how the Great Heavenly King obtained the wheel treasure.' Ananda then asked the Buddha: 'How did the Great Heavenly King obtain the elephant treasure?' The Buddha told Ananda: 'Fifteen days later, when the moon was full, the Great Heavenly King bathed and purified himself, and from among the many palace women, ascended the east tower, looking eastward, he saw in the sky a white elephant king named Manhu, coming through the air, with its seven limbs standing steadily, six tusks in its mouth, a golden crown on its head, golden necklaces adorning its body, with pearls interwoven, and golden bells hanging on its left and right sides. This elephant had divine power and could transform at will. When the Great Heavenly King saw it, he thought to himself: 'Is it acceptable for me to obtain this elephant? I should make it do something.' As soon as he thought this, the elephant stopped in the air in front of the king, and the king taught it five things. The king then thought: 'Should I test whether this elephant can do it?' The next day at sunrise, the king rode this elephant, and in an instant, traveled around the four seas, returning to the original place, standing east-facing at the east of the palace gate. Ananda! This is how the Great Heavenly King obtained the elephant treasure.' Ananda then asked the Buddha: 'How did the Great Heavenly King obtain the horse treasure?' The Buddha told Ananda: 'Fifteen days later, when the moon was full, the Great Heavenly King bathed and purified himself, and from among the many palace women, ascended the west tower, looking westward, he saw a dark blue horse king named Bhalaham (translated in Qin as 'black hair and red tail'), coming through the air, moving without moving its body, a golden crown on its head, precious necklaces adorning its body, with pearls interwoven, and bells hanging on its left and right sides. This horse had divine power and could transform at will. When the Great Heavenly King saw it, he thought to himself: 'It is acceptable to obtain this horse to ride.' As soon as he thought this, the horse came before the king, and the king rode it to test it. The next day at sunrise, the king rode it eastward, and in an instant, traveled around the four seas, returning to his own country, standing west-facing at the west of the palace gate. Ananda! This is how the Great Heavenly King obtained the horse treasure.' Ananda asked the Buddha: 'How did the Great Heavenly King obtain the jewel treasure?' The Buddha told Ananda: 'Fifteen days later, when the moon was full, the Great Heavenly King bathed and purified himself, and with many palace women, ascended the east tower, looking eastward, he saw a divine jewel, the jewel was one foot and six inches long, with eight edges, of a dark blue lapis lazuli color, coming through the air, seven tala high. When the Great Heavenly King saw it, he thought to himself: 'Is it acceptable to obtain this jewel to observe?' As soon as he thought this, he obtained it. The king wanted to test this jewel. At midnight, he gathered the four kinds of troops, hung the jewel on the top of a banner, and went out of the city to patrol. The light of the jewel illuminated an area of twelve yojanas, the soldiers could see each other as if it were daytime. Where the light of the jewel reached, people were awakened, all saying: 'It is dawn.' The king then returned to the palace, and erected the banner inside the palace, and both inside and outside the palace were as bright as day. Ananda! This is how the Great Heavenly King obtained the jewel treasure.'
。」
阿難問佛：「大天所得玉女寶復云何？」
佛語阿難：「大天至十五日，月盛滿時，沐浴清凈，從諸婇女上東樓上，東向視，見有剎帝利女寶，名曼那呵利(秦言奪情)，端正無比，姝妙嚴凈，不長、不短、不粗、不細、不白、不黑，冬則溫暖，夏則清涼，身毛孔中出栴檀香，口出憂缽蓮花香，亦無女人眾惡姿態，情性調和，先意承旨，乘虛而來，逕至王所。阿難！大天所獲玉女寶如是。」
阿難問佛：「大天所得主藏寶者復云何？」
佛語阿難：「大天至十五日，月盛滿時，沐浴清凈，將諸婇女上北樓上，北向觀，見主藏臣，名阿羅咃吱(秦言財幢)，端正姝妙，不長、不短，不肥、不瘦，身黃金色，發紺青色，眼白黑分明，又能視見地伏藏七寶，有主者為護之，無主者取共王用，聰明智慧，善有方謀，乘虛而來，逕詣王前，而謂王曰：『自今已往，王快可自樂，勿復憂愁，我當給王寶，不令有乏。』王便試藏臣，與之乘船獨共入海。王謂藏臣者言：『吾欲得金銀財寶。』藏臣者白王：『還至岸邊，當給財寶。』王曰：『吾欲得水中寶，不用岸上者。』主藏臣者便從坐起，整衣服，跪右膝，叉手禮水，水中即自然出金頂，大如車轂，須臾滿船。王曰：『可止！勿覆上金，船將欲沒。』阿難！大天所獲典寶臣如此。」
阿難復問佛：「大天所得典兵將軍者復云何？」
佛語阿難：「大天至十五日，月盛滿時，沐浴清凈，將諸婇女上南樓上，南向視，見南方有大將軍比毗那(秦言無畏)，端正姝好，發如真珠色，身猶綠色，不長、不短，不肥、不瘦，眼能徹視，知他人心念，軍策變謀，進退知時，乘虛而來，逕詣王所，謂王曰：『愿王自恣快樂，莫憂天下，征伐四方，臣自辦之！』王欲試之，半夜思惟：『欲合四種兵。』念訖，四兵盡集。王復念：『欲使東引。』軍即東引，王在中央，將軍在前，四兵圍繞。王念欲往即往，王念欲還即還。阿難！大天所獲典兵將軍寶如此。」佛語阿難：「大天所獲七寶如此。」
佛語阿難：「大天王治天下遂久，便語梳頭侍者，名劫北：『若有白髮者，便拔示我。』劫北視發遂久，見有一白髮，便白王曰：『前所敕者，今已白見。』王曰：『拔來示我。』劫北即以金鑷拔取白髮，置王手中
阿難問佛：『大天得到的玉女寶是什麼樣的呢？』 佛告訴阿難：『大天在十五日，月亮最圓的時候，沐浴潔凈后，從眾多侍女的陪伴下登上東樓，面向東方觀看，會看到一位剎帝利族的女子寶，名叫曼那呵利（秦語意為奪情），她端莊美麗，無比秀美，儀態莊嚴潔凈，不高不矮，不粗不細，不白不黑，冬天溫暖，夏天涼爽，身上的毛孔散發出檀香，口中散發出優缽羅蓮花的香氣，也沒有一般女人的醜陋姿態，性情溫和，能預先領會旨意，她會乘空而來，直接來到國王身邊。阿難，大天得到的玉女寶就是這樣的。』 阿難問佛：『大天得到的主藏寶又是什麼樣的呢？』 佛告訴阿難：『大天在十五日，月亮最圓的時候，沐浴潔凈后，帶領眾多侍女登上北樓，面向北方觀看，會看到一位主藏大臣，名叫阿羅咃吱（秦語意為財幢），他端莊秀美，不高不矮，不胖不瘦，身體是金黃色，頭髮是紺青色，眼睛黑白分明，而且能看到地下的伏藏七寶，有主人的就守護著，沒有主人的就取來供國王使用，他聰明智慧，善於謀劃，會乘空而來，直接來到國王面前，對國王說：『從今以後，大王可以盡情享樂，不必再憂愁，我將供給大王寶物，不會讓您有所缺乏。』國王便試探這位藏臣，與他一同乘船入海。國王對藏臣說：『我想要金銀財寶。』藏臣對國王說：『回到岸邊，我將給您財寶。』國王說：『我想要水中的寶物，不要岸上的。』主藏臣便從座位上站起來，整理好衣服，跪下右膝，合掌向水行禮，水中立刻自然涌出金頂，大如車輪，一會兒就裝滿了船。國王說：『可以停止了！不要再涌出金子了，船快要沉了。』阿難，大天得到的主藏臣就是這樣的。』 阿難又問佛：『大天得到的典兵將軍又是什麼樣的呢？』 佛告訴阿難：『大天在十五日，月亮最圓的時候，沐浴潔凈后，帶領眾多侍女登上南樓，面向南方觀看，會看到南方有一位大將軍，名叫比毗那（秦語意為無畏），他端莊美好，頭髮像珍珠一樣，身體像綠色，不高不矮，不胖不瘦，眼睛能看透一切，知道他人的心念，精通軍事策略，進退有度，他會乘空而來，直接來到國王身邊，對國王說：『愿大王盡情享樂，不必憂慮天下，征伐四方，我自會處理！』國王想試探他，半夜思索：『想要集合四種軍隊。』剛想完，四種軍隊就都集合了。國王又想：『想要向東進發。』軍隊就向東進發，國王在中央，將軍在前，四種軍隊環繞。國王想去哪裡就去哪裡，想回來就回來。阿難，大天得到的典兵將軍就是這樣的。』佛告訴阿難：『大天得到的七寶就是這樣的。』 佛告訴阿難：『大天王治理天下很久之後，就對梳頭侍者說，他的名字叫劫北：『如果看到有白頭髮，就拔下來給我看。』劫北看頭髮看了很久，看到有一根白頭髮，就告訴國王說：『您之前吩咐的事情，現在已經看到了。』國王說：『拔下來給我看。』劫北就用金鑷子拔下白頭髮，放在國王手中。
Ananda asked the Buddha, 'What is the nature of the jade maiden treasure obtained by the Great King?' The Buddha told Ananda, 'On the fifteenth day, when the moon is full, the Great King, after bathing and purifying himself, ascends the east tower with his attendants, and looking eastward, he will see a Kshatriya maiden treasure named Manohari (which in Qin language means 'captivating'), who is exceptionally beautiful, elegant, and pure. She is neither tall nor short, neither stout nor thin, neither white nor black, warm in winter and cool in summer. Her pores emit the fragrance of sandalwood, and her mouth emits the fragrance of the blue lotus. She has none of the unpleasant traits of women, her temperament is harmonious, and she anticipates his wishes. She comes through the air directly to the king. Ananda, this is the nature of the jade maiden treasure obtained by the Great King.' Ananda asked the Buddha, 'What is the nature of the chief treasurer treasure obtained by the Great King?' The Buddha told Ananda, 'On the fifteenth day, when the moon is full, the Great King, after bathing and purifying himself, ascends the north tower with his attendants, and looking northward, he will see a chief treasurer minister named Arohatachi (which in Qin language means 'wealth banner'), who is handsome and elegant, neither tall nor short, neither fat nor thin, with a golden body, dark blue hair, and clear black and white eyes. He can see the seven hidden treasures in the ground. Those with owners are protected, and those without owners are taken for the king's use. He is intelligent, wise, and good at planning. He comes through the air directly to the king and says to him, 'From now on, Your Majesty can enjoy yourself without worry. I will provide you with treasures and ensure you lack nothing.' The king then tests the treasurer by going with him on a boat into the sea. The king says to the treasurer, 'I want gold and silver treasures.' The treasurer says to the king, 'When we return to the shore, I will give you treasures.' The king says, 'I want treasures from the water, not from the shore.' The chief treasurer then rises from his seat, adjusts his clothes, kneels on his right knee, and bows to the water with his hands clasped. Immediately, golden tops, as large as cartwheels, emerge from the water and quickly fill the boat. The king says, 'Stop! Do not bring up any more gold, the boat is about to sink.' Ananda, this is the nature of the chief treasurer obtained by the Great King.' Ananda further asked the Buddha, 'What is the nature of the general in charge of the army obtained by the Great King?' The Buddha told Ananda, 'On the fifteenth day, when the moon is full, the Great King, after bathing and purifying himself, ascends the south tower with his attendants, and looking southward, he will see a great general named Bivina (which in Qin language means 'fearless'), who is handsome and beautiful, with hair like pearls and a green body. He is neither tall nor short, neither fat nor thin. His eyes can see through everything, and he knows the thoughts of others. He is skilled in military strategy, and he knows when to advance and retreat. He comes through the air directly to the king and says to him, 'May Your Majesty enjoy yourself without worry about the world. I will take care of conquering the four directions!' The king wants to test him, and in the middle of the night, he thinks, 'I want to gather the four types of troops.' As soon as he thinks it, the four types of troops are gathered. The king then thinks, 'I want to advance eastward.' The troops advance eastward, with the king in the center, the general in front, and the four types of troops surrounding them. The king can go wherever he wants and return whenever he wants. Ananda, this is the nature of the general in charge of the army obtained by the Great King.' The Buddha told Ananda, 'This is the nature of the seven treasures obtained by the Great King.' The Buddha told Ananda, 'After the Great King had ruled the world for a long time, he said to his hair-combing attendant, whose name was Jiebei, 'If you see any white hair, pluck it out and show it to me.' Jiebei looked at his hair for a long time and saw a white hair. He then told the king, 'What you ordered before, I have now seen.' The king said, 'Pluck it out and show it to me.' Jiebei then used golden tweezers to pluck out the white hair and placed it in the king's hand.'
。王捉白髮，便說斯偈：
「『我身首上， 生此毀莊， 身使來召， 入道時到。』
「王心念曰：『我已極人五欲，今當出家，下鬚髮，被法服。』召太子長生告曰：『童子！吾頭已有白髮出，世間五欲吾已厭之，今欲求天所欲，我今欲剃鬚發，著法服，出家為道。汝當領國政，立長為太子；好養劫北，使伺白髮；白髮出者，以國付太子，如我出家，下鬚髮，被法服。』王告太子：『我今以此聖位，慇勤累汝，當使聖位世世相紹，莫使種斷；種斷者，便為邊地人也。若斷善行者，便生無法處。』大天王誡敕已，便以國付太子長生，給劫北田業。」佛語阿難：「大天王於此城，於此園，於此地，下鬚髮，著法服入道，於此處八萬四千歲，行四梵行：慈、悲、喜、護，於是壽終得生梵天。大天出家七日後，女寶命終。
「長生登位已，至十五日，月盛滿時，將諸婇女上東樓上，東向視，見有玉女端正如前，乘虛而來。長生還服七寶。王長生已領國政，統四天下。長生復語劫北：『從今而去，為我梳頭時，見白髮，輒來白我。』登聖王位，遂經八萬四千歲，白髮復生，劫北白王：『素髮已生。』王曰：『拔來著吾掌中。』劫北即以金鑷拔置王手中。王執白髮，即說偈曰：
「王心念曰：『我已極人五欲，今當出家，下鬚髮，被法服。』即召太子冠髻告曰：『童子！吾已頭白，世間五欲吾已厭之，當求天欲，我今欲出家為道，剃除鬚髮，被著法服。汝當領國政，立長為太子；好養劫北，使伺白髮；白髮出者，以國付太子，如我出家，下鬚髮，被法服。』王告太子：『我今以此聖王位，慇勤累汝，當使聖王位，世世相紹，莫使種斷；種斷者，便為邊地人也。若斷善行者，便生無法處。』長生王誡敕已，即以國付太子冠髻，給劫北田業。」
佛語阿難：「長生王亦於此城、此園、此地，下鬚髮，著法服入道，於此處八萬四千歲，行四梵行：慈、悲、喜、護也，於是壽終得生梵天。」
佛語阿難：「王長生出家之後七日之中，七寶自然化去。冠髻王憂愁不樂。諸臣見王不悅，便問王曰：『天王何以不悅？』王答諸臣曰：『以七寶化去故也！』諸臣白王：『王勿以為憂
國王捉住白髮，便說了這首偈語： 『我頭頂上， 長出這破壞莊嚴的東西， 身體在召喚我， 入道的時機到了。』 國王心想：『我已經享盡了人間的五欲，現在應當出家，剃掉鬚髮，穿上法服。』於是召見太子長生，告訴他說：『孩子！我的頭上已經長出白髮，我已經厭倦了世間的五欲，現在想要追求天上的慾望，我打算剃掉鬚髮，穿上法服，出家修道。你應當繼承國政，立長子為太子；好好供養劫北，讓他留意白髮；白髮長出來的時候，就把國家交給太子，就像我出家一樣，剃掉鬚髮，穿上法服。』國王告誡太子：『我現在把這神聖的王位，慇勤地託付給你，應當使這神聖的王位世世代代相傳，不要讓血脈斷絕；血脈斷絕，就成了邊地之人。如果斷絕善行，就會生在沒有佛法的地方。』大天王告誡完畢，就把國家交給太子長生，並賜給劫北田地產業。 佛陀告訴阿難：『大天王在這座城，這個園林，這塊土地上，剃掉鬚髮，穿上法服入道，在這裡八萬四千年，修行四梵行：慈、悲、喜、舍，於是壽終得生梵天。大天王出家七天後，女寶就去世了。 長生登上王位后，到了十五日，月亮圓滿的時候，帶著眾多妃嬪登上東樓，向東邊看，看見一位玉女端莊如前，乘空而來。長生又穿上七寶。長生王已經執掌國政，統治四天下。長生又對劫北說：『從今以後，你為我梳頭時，看見白髮，就立刻來告訴我。』登上聖王之位，經過八萬四千年，白髮又長了出來，劫北告訴國王：『白髮已經長出來了。』國王說：『拔下來放在我的手掌中。』劫北就用金鑷子拔下來放在國王手中。國王拿著白髮，就說了偈語： 國王心想：『我已經享盡了人間的五欲，現在應當出家，剃掉鬚髮，穿上法服。』於是召見太子冠髻，告訴他說：『孩子！我的頭髮已經變白，我已經厭倦了世間的五欲，應當追求天上的慾望，我現在想要出家修道，剃除鬚髮，穿上法服。你應當繼承國政，立長子為太子；好好供養劫北，讓他留意白髮；白髮長出來的時候，就把國家交給太子，就像我出家一樣，剃掉鬚髮，穿上法服。』國王告誡太子：『我現在把這神聖的王位，慇勤地託付給你，應當使這神聖的王位，世世代代相傳，不要讓血脈斷絕；血脈斷絕，就成了邊地之人。如果斷絕善行，就會生在沒有佛法的地方。』長生王告誡完畢，就把國家交給太子冠髻，並賜給劫北田地產業。 佛陀告訴阿難：『長生王也在這座城、這個園林、這塊土地上，剃掉鬚髮，穿上法服入道，在這裡八萬四千年，修行四梵行：慈、悲、喜、舍，於是壽終得生梵天。』 佛陀告訴阿難：『長生王出家之後七天之內，七寶自然消失。冠髻王憂愁不樂。眾臣見國王不高興，就問國王說：『天王為何不高興？』國王回答眾臣說：『因為七寶消失了！』眾臣告訴國王：『大王不必為此憂愁』
The king, catching sight of a white hair, spoke this verse: 'On my head, there grows this thing that destroys beauty, my body calls me, The time to enter the path has come.' The king thought: 'I have indulged in the five desires of the world, now I should leave home, shave my head and beard, and wear the Dharma robes.' He then summoned Prince Changsheng and said to him: 'Child! White hair has grown on my head, I am tired of the five desires of the world, now I want to seek heavenly desires, I intend to shave my head and beard, wear the Dharma robes, and leave home to cultivate the Way. You should take over the government, establish the eldest son as the crown prince; take good care of Jiebei, and have him watch for white hair; when white hair grows, hand over the country to the crown prince, just as I leave home, shave my head and beard, and wear the Dharma robes.' The king admonished the prince: 'I now entrust this sacred throne to you with great care, you should ensure that this sacred throne is passed down from generation to generation, do not let the lineage be cut off; if the lineage is cut off, you will become a person of the borderlands. If you cut off good deeds, you will be born in a place without the Dharma.' After the Great King had finished his admonition, he handed over the country to Prince Changsheng and gave Jiebei land and property. The Buddha told Ananda: 'The Great King in this city, in this garden, on this land, shaved his head and beard, wore the Dharma robes and entered the path, and for eighty-four thousand years, practiced the four Brahmaviharas: loving-kindness, compassion, joy, and equanimity, and then at the end of his life, was born in the Brahma heaven. Seven days after the Great King left home, the female treasure passed away.' After Changsheng ascended the throne, on the fifteenth day, when the moon was full, he took many concubines to the east tower, looked to the east, and saw a jade maiden as beautiful as before, coming through the air. Changsheng put on the seven treasures again. King Changsheng had already taken over the government and ruled the four continents. Changsheng then said to Jiebei: 'From now on, when you comb my hair, if you see a white hair, come and tell me immediately.' Having ascended the throne of a holy king, after eighty-four thousand years, white hair grew again, and Jiebei told the king: 'White hair has grown.' The king said: 'Pull it out and put it in my palm.' Jiebei then used golden tweezers to pull it out and place it in the king's hand. The king, holding the white hair, spoke the verse: The king thought: 'I have indulged in the five desires of the world, now I should leave home, shave my head and beard, and wear the Dharma robes.' He then summoned Prince Guanji and said to him: 'Child! My hair has turned white, I am tired of the five desires of the world, I should seek heavenly desires, I now want to leave home to cultivate the Way, shave my head and beard, and wear the Dharma robes. You should take over the government, establish the eldest son as the crown prince; take good care of Jiebei, and have him watch for white hair; when white hair grows, hand over the country to the crown prince, just as I leave home, shave my head and beard, and wear the Dharma robes.' The king admonished the prince: 'I now entrust this sacred throne to you with great care, you should ensure that this sacred throne is passed down from generation to generation, do not let the lineage be cut off; if the lineage is cut off, you will become a person of the borderlands. If you cut off good deeds, you will be born in a place without the Dharma.' After King Changsheng had finished his admonition, he handed over the country to Prince Guanji and gave Jiebei land and property. The Buddha told Ananda: 'King Changsheng also in this city, this garden, this land, shaved his head and beard, wore the Dharma robes and entered the path, and for eighty-four thousand years, practiced the four Brahmaviharas: loving-kindness, compassion, joy, and equanimity, and then at the end of his life, was born in the Brahma heaven.' The Buddha told Ananda: 'Within seven days after King Changsheng left home, the seven treasures naturally disappeared. King Guanji was worried and unhappy. The ministers, seeing that the king was unhappy, asked the king: 'Why is Your Majesty unhappy?' The king replied to the ministers: 'Because the seven treasures have disappeared!' The ministers told the king: 'Your Majesty should not worry about this.'
。』王曰：『何得不憂也？』臣等啟曰：『父王梵行，近在園中，可往咨承，必當誨王致寶之法。』王即敕：『嚴駕！』諸臣便嚴駕訖，便白王。王與群臣乘七寶車，以五物為幟：寶冠、羽蓋、劍、扇、寶屐。左右臣從，進詣園所。到則下車，廢卻五物，步入園門，前至父王，稽首禮足，卻住一面，叉手白言：『王所有七寶，今皆化去。』父先定坐，聞所啟白，仰頭答曰：『童子，夫聖王法，不恃父之所有也。汝自行法承之。』
「王復問曰：『轉輪聖王以何法化？』父便答曰：『敬法、重法、念法、養法、長法、熾法、大法，行此七法者，便應聖王治也，可以致寶也。』王復問曰：『云何敬法，乃至大法也？』父答曰：『當學給賜貧窮，教民孝養二親，四時八節以時祭祠，誨以忍辱，除淫、嫉、癡行，此七法者，乃應聖王法也。』王即受教，辭退卻禮，繞七匝已，便引還歸。於是，王輒承父命，奉行七法，宣令遠近，祇崇王教，王便開藏，給賜貧窮，侍養孤老，四方之民，莫不奉承。於是，王以十五日，月盛滿時，沐浴清凈，將諸婇女上東樓上，東向視，見有千輻紫磨金輪，輪高七多羅，去地亦七多羅，乘虛而來，住于空中。
「王心念曰：『愿得此輪可乎？』輪即下至王左手，復移之於右手。王語此輪，『諸不伏者，為我伏之；非我地者，為我取之；如法，非不如法。』王便以手投輪還之虛空，于宮門東，輞東向，轂比向而住空中。輪后次有白象，次有紺馬，次有神珠，次有玉女，次有主藏，次有將軍，此七寶出，如大天王，比試亦如是。逕八萬四千歲竟，王賜劫北，並敕太子及付國事，出家入道，皆如前王法。」
佛語阿難：「此冠髻王於此城園地，下鬚髮，被法服，八萬四千歲，修四梵行：慈、悲、喜、護，於是壽盡亦生梵天。」
佛告阿難：「大王子孫相紹，乃至八萬四千歲轉輪聖王位善種不斷。最後聖王名荏(晉言不眗，音如錦反)，治以正法，為人聰明，審諦不忘，相有三十二，色猶紅蓮花，好喜佈施，供養沙門、婆羅門，侍養孤老，賑給貧窮。於四城門及城中央，置設庫藏，金銀、雜寶、象、馬、車乘、衣服、床褥、病瘦醫藥、香華、飲食，諸孤獨者皆給妻婦，種種惠施隨人所欲
現代漢語譯本：國王說：『怎麼能不憂愁呢？』臣子們稟告說：『父王在修行梵行，最近在園中，可以前去請教，必定會教導大王獲得寶物的方法。』國王立刻下令：『準備車駕！』臣子們便準備好車駕，稟告國王。國王與群臣乘坐七寶車，以五種物品為標誌：寶冠、羽蓋、劍、扇、寶屐。左右侍從跟隨，前往園中。到達後下車，放下五種標誌，步行進入園門，來到父王面前，叩頭行禮，退到一旁，合掌稟告說：『大王所有的七寶，現在都化為烏有了。』父王安坐不動，聽到稟告，抬頭回答說：『孩子，聖王的法則，不依賴父親的財產。你要自己修行佛法來繼承。』 國王又問：『轉輪聖王用什麼方法教化？』父王便回答說：『尊敬佛法、重視佛法、思念佛法、供養佛法、增長佛法、興盛佛法、弘揚佛法，奉行這七種方法的人，就應該成為聖王治理國家，可以獲得寶物。』國王又問：『如何是尊敬佛法，乃至弘揚佛法呢？』父王回答說：『應當學習佈施給貧窮的人，教導百姓孝順父母，在四季八節按時祭祀，教導他們忍辱，去除淫慾、嫉妒、愚癡的行為，奉行這七種方法，才符合聖王的法則。』國王立刻接受教誨，告退行禮，繞行七圈后，便帶領眾人返回。於是，國王就遵從父王的命令，奉行七種方法，向遠近各地宣揚，敬奉王教，國王便打開寶藏，佈施給貧窮的人，侍奉贍養孤寡老人，四方百姓，沒有不遵從的。於是，國王在十五日，月亮圓滿的時候，沐浴清凈，帶領眾多妃嬪登上東樓，向東觀看，看見有一個千輻紫磨金輪，輪子高七多羅，離地也七多羅，乘空而來，停在空中。 國王心中想：『希望得到這個輪子可以嗎？』輪子立刻降落到國王的左手，又移到右手。國王對輪子說：『凡是不服從的，為我降伏他們；不是我的土地，為我奪取；要合法，不要不合法。』國王便用手將輪子投向天空，在宮門東邊，輪輞向東，輪轂相對停在空中。輪子之後依次出現白象，紺馬，神珠，玉女，主藏，將軍，這七寶出現，如同大天王一樣，比試也是如此。經過八萬四千年後，國王將劫北賜給太子，並把國家大事託付給他，自己出家修行，都像之前的國王一樣。 佛告訴阿難：『這位冠髻王在這座城園之地，剃除鬚髮，穿上法服，八萬四千年，修習四梵行：慈、悲、喜、舍，於是壽命終結也生到梵天。』 佛告訴阿難：『大王子的子孫相繼繼承，乃至八萬四千年轉輪聖王的王位，善的種子不斷。最後一位聖王名叫荏（晉語為不眗，音如錦反），用正法治理國家，為人聰明，審慎不忘，相貌有三十二種，顏色像紅蓮花，喜歡佈施，供養沙門、婆羅門，侍奉贍養孤寡老人，賑濟貧窮。在四個城門和城市中央，設定倉庫，存放金銀、雜寶、象、馬、車乘、衣服、床褥、病瘦醫藥、香花、飲食，給所有孤獨的人都提供妻子，各種各樣的恩惠，隨人所愿。』
English version: The king said, 'How can I not be worried?' The ministers reported, 'The former king is practicing Brahma-faring, and is currently in the garden. You can go and consult him, and he will surely teach the king the method to obtain treasures.' The king immediately ordered, 'Prepare the carriage!' The ministers then prepared the carriage and reported to the king. The king and his ministers rode in a seven-jeweled carriage, with five items as symbols: a jeweled crown, a feathered canopy, a sword, a fan, and jeweled clogs. Attendants followed on the left and right, and they proceeded to the garden. Upon arrival, they got out of the carriage, put down the five symbols, and walked into the garden gate. They went before the former king, bowed their heads in respect, stepped aside, and with hands clasped, reported, 'All the seven treasures of the king have now vanished.' The former king sat still, and upon hearing the report, he raised his head and replied, 'Child, the law of a holy king does not rely on the possessions of his father. You must cultivate the Dharma yourself to inherit them.' The king then asked, 'By what method does a Wheel-Turning Sage King teach?' The former king replied, 'By respecting the Dharma, valuing the Dharma, contemplating the Dharma, supporting the Dharma, growing the Dharma, flourishing the Dharma, and spreading the Dharma. One who practices these seven methods should become a holy king to govern the country and can obtain treasures.' The king then asked, 'How does one respect the Dharma, and so on, up to spreading the Dharma?' The former king replied, 'One should learn to give to the poor, teach the people to be filial to their parents, perform timely sacrifices during the four seasons and eight festivals, teach them to be patient, and eliminate lust, jealousy, and ignorance. One who practices these seven methods is in accordance with the law of a holy king.' The king immediately accepted the teachings, took his leave with respect, circled seven times, and then led the group back. Thereupon, the king followed the former king's orders, practiced the seven methods, proclaimed them far and wide, and revered the king's teachings. The king then opened the treasury, gave to the poor, and cared for the elderly and orphans. The people from all directions all obeyed. Then, on the fifteenth day, when the moon was full, the king bathed and purified himself, led his many concubines to the east tower, and looked eastward. He saw a thousand-spoked purple-gold wheel, seven tala high, also seven tala above the ground, coming through the air and stopping in the sky. The king thought, 'Is it possible to obtain this wheel?' The wheel immediately descended to the king's left hand, and then moved to his right hand. The king said to the wheel, 'Those who do not submit, subdue them for me; lands that are not mine, take them for me; do it lawfully, not unlawfully.' The king then threw the wheel back into the sky, and it stopped in the air at the east of the palace gate, with the rim facing east and the hub facing the palace. After the wheel, there appeared in succession a white elephant, a dark blue horse, a divine pearl, a jade maiden, a chief treasurer, and a general. These seven treasures appeared, just like a great heavenly king, and the trials were the same. After 84,000 years, the king bestowed the kingdom to the crown prince, entrusted him with the affairs of the state, and himself left home to practice, just like the previous kings. The Buddha told Ananda, 'This Crown-Crest King, in this city garden, shaved his beard and hair, put on the Dharma robes, and for 84,000 years, practiced the four Brahma-viharas: loving-kindness, compassion, joy, and equanimity. Then, when his life ended, he was also born in the Brahma heaven.' The Buddha told Ananda, 'The descendants of the great prince succeeded each other, and for 84,000 years, the position of the Wheel-Turning Sage King, the seed of goodness, continued unbroken. The last holy king was named Ren (in Jin language, it is 'Bu Ju', pronounced like 'Jin' in reverse). He governed with the righteous Dharma, was intelligent, careful, and never forgot. He had thirty-two marks, his color was like a red lotus flower, and he loved to give, making offerings to the Shramanas and Brahmins, caring for the elderly and orphans, and providing relief to the poor. At the four city gates and in the center of the city, he set up storehouses, filled with gold, silver, various treasures, elephants, horses, carriages, clothing, bedding, medicine for the sick, incense, flowers, and food. He provided wives for all the lonely people, and all kinds of benefits according to their wishes.'
。王於六齋之日，具敕內外皆持八關；於斯之日，首陀會天當悉來下，受其八戒；帝釋、三十三天皆嘆其國人民：『快哉，善利！乃值斯法王耶！種種惠施，恣民所欲，又能清潔齋戒無闕。』天帝釋告諸天子：『欲得見荏王不？』咸言：『欲見，可使來至此。』釋提桓因即敕窮鼻尼(窮鼻尼者晉言極端正也)天女：『汝詣蜜𠽮羅城，告荏王曰：「卿！大得善利也，此間諸天皆嘆卿功德巍巍，為吾致問慇勤。此諸天子甚思相見，暫可屈意來至於此？」』
「窮鼻尼受教便下，如人屈伸臂頃，忽然在王殿前，虛空中立。王侍一婇女，于殿上坐，思念世間，欲使一切皆得安隱，無眾苦患。窮鼻尼于空中，彈指覺之，王舉頭見殿上光明，聞其聲曰：『我是釋提桓因侍者，故遣我詣王』王答曰：『不審天帝何所約敕？』天女答曰：『天帝致意慇勤，此諸天子贊卿功德，預思相見，可暫屈意？』王默然許之。天女便還白天帝曰：『已達宣命，許當馳詣。』天帝即敕侍御嚴駕七寶飛行馬車，下到蜜𠽮羅城，迎于荏王。侍御受教，即駕馬車，忽然便下。
「王與群臣會於都坐，車當王前，于空中止。御者告曰：『天帝今遣車相迎，諸天子儼然相待，便可上車，勿復顧戀。』諸臣大小，聞王當去，僉然不悅，皆起而立，叉手白言：『王去之後，臣等何所承命？』王答曰：『卿等勿憂，吾去之後，施惠、齋戒、養民、治國，如吾在時，我比還不久。』王誡敕訖，車即下地，王便上車。侍御問王：『當從何道？』王曰：『此言何謂？』侍御答曰：『夫行有兩道，一者惡道，二者善道。行惡者，從惡道到苦處；修善者，游善道至樂處。』王曰：『今日行道，善惡皆欲從之。』御者聞之，久乃寤曰：『甚善，大王！』御者便引在兩道之中，善惡悉睹，逕詣三十三天。天帝及諸天子遙見王來，釋提桓因曰：『善來，大王！』命令共坐。」
佛語阿難：「王便就天帝坐，王與帝釋貌相、被服、音聲一揆。諸天子心中念言：『何者帝釋？何者為王？』又復唸曰：『人法當眴，而俱不眴？』各懷愕然，無以別之。天帝見諸天有疑心，復念言：『我當留王使住，然後乃寤耳。』帝釋謂諸天子：『卿等欲使我留王住此不？』諸天子曰：『實欲使住。』天帝謂荏：『大王！可住此不，我當供給五欲
現代漢語譯本：國王在六齋日，敕令宮內外都持守八關齋戒；在這一天，首陀會天的天人都會下來，受持八戒；帝釋天和三十三天的諸天都讚歎這個國家的人民：『太好了，真是善利！竟然遇到了這樣的法王！』他種種佈施，任由人民所需，又能清凈持齋戒沒有缺失。』天帝釋告訴諸天子：『你們想見荏王嗎？』都說：『想見，可以讓他來這裡。』釋提桓因就命令窮鼻尼（窮鼻尼在晉語中是『極端端正』的意思）天女：『你到蜜𠽮羅城，告訴荏王說：「您真是獲得了大善利啊，這裡的諸天都讚歎您的功德巍巍，特地讓我向您致以慇勤的問候。這些天子們非常想見您，您能否暫時屈尊來這裡一趟？」』 窮鼻尼接受命令就下來了，像人屈伸手臂那麼快，忽然就站在王宮殿前，立在空中。國王正和一個侍女在殿上坐著，思念著世間，想要讓一切眾生都得到安穩，沒有眾多的苦難。窮鼻尼在空中彈指，驚醒了國王，國王抬頭看見殿上光明，聽到聲音說：『我是釋提桓因的侍者，所以派我來見您。』國王回答說：『不知道天帝有什麼吩咐？』天女回答說：『天帝向您致以慇勤的問候，這些天子們讚歎您的功德，很想見您，您能否暫時屈尊？』國王默然答應了。天女就回去稟告天帝說：『已經傳達了您的命令，他答應馬上就來。』天帝就命令侍從準備好七寶飛行馬車，下到蜜𠽮羅城，迎接荏王。侍從接受命令，就駕著馬車，忽然就下來了。 國王正和群臣在都城裡聚會，馬車停在國王面前的空中。駕車的人說：『天帝現在派車來迎接您，諸天子都在恭敬地等待著，您可以上車了，不要再留戀了。』大臣們聽到國王要走，都感到不高興，都站起來，合掌說道：『國王走後，我們聽誰的命令呢？』國王回答說：『你們不要擔心，我走後，佈施、持齋戒、養育人民、治理國家，都像我在的時候一樣，我很快就會回來。』國王囑咐完，車就降到地上，國王就上了車。侍從問國王：『應該走哪條路？』國王說：『這話是什麼意思？』侍從回答說：『行走有兩條路，一條是惡道，一條是善道。走惡道的人，會從惡道到痛苦的地方；修善的人，會走善道到快樂的地方。』國王說：『今天行走，善惡兩條路我都想走。』駕車的人聽了，過了很久才醒悟說：『太好了，大王！』駕車的人就把車引到兩條路的中間，善惡都看到了，直接到了三十三天。天帝和諸天子遠遠地看見國王來了，釋提桓因說：『歡迎您來，大王！』就命令他一起坐下。 佛告訴阿難：『國王就坐在天帝的座位上，國王和帝釋天的容貌、服飾、聲音都一樣。諸天子心中想：『哪個是帝釋天？哪個是國王？』又想：『人的眼睛應該會眨動，而他們都不眨眼？』都感到驚訝，無法分辨。天帝看到諸天子有疑惑，又想：『我應該留住國王，然後他們才能明白。』帝釋天對諸天子說：『你們想讓我留住國王在這裡嗎？』諸天子說：『確實想讓他留住。』天帝對荏王說：『大王！您可以在這裡住下嗎？我將供給您五欲的享受。』
English version: On the six fast days, the king commanded that both inside and outside the palace observe the eight precepts; on this day, the beings of the Suddhavasa heavens would all descend to receive the eight precepts; Indra and the gods of the Thirty-three Heavens all praised the people of this country: 'Excellent, truly beneficial! They have encountered such a Dharma King! He gives all kinds of charity, allowing the people whatever they desire, and he can also keep the fasts purely without fail.' Indra said to the gods: 'Do you wish to see King Ren?' They all said: 'We wish to see him, let him come here.' Sakra then ordered the goddess Qiong Bi Ni (Qiong Bi Ni in Jin means 'extremely upright'): 'Go to the city of Mi Tuo Luo, and tell King Ren: "You have truly obtained great benefit, all the gods here praise your majestic virtues, and have sent me to convey their warm greetings. These gods greatly desire to see you, could you temporarily condescend to come here?"' Qiong Bi Ni received the order and descended, as quickly as a person extends and retracts their arm, suddenly standing in front of the king's palace, in mid-air. The king was sitting on the palace with a maid, contemplating the world, wishing that all beings could attain peace and be free from suffering. Qiong Bi Ni snapped her fingers in the air, awakening the king, who looked up and saw light on the palace, and heard a voice saying: 'I am a servant of Sakra, and so I was sent to see you.' The king replied: 'I do not know what the Heavenly Emperor has commanded?' The goddess replied: 'The Heavenly Emperor sends his warm greetings, these gods praise your virtues, and wish to see you, could you temporarily condescend?' The king silently agreed. The goddess then returned and reported to the Heavenly Emperor: 'I have delivered your message, and he has agreed to come immediately.' The Heavenly Emperor then ordered his attendants to prepare a seven-jeweled flying chariot, and descend to the city of Mi Tuo Luo to welcome King Ren. The attendants received the order, and drove the chariot, suddenly descending. The king was meeting with his ministers in the capital, and the chariot stopped in the air in front of the king. The driver said: 'The Heavenly Emperor has now sent a chariot to welcome you, the gods are waiting respectfully, you may get on the chariot, do not linger.' The ministers, great and small, hearing that the king was leaving, were all displeased, and stood up, clasping their hands and saying: 'After the king leaves, who will we take orders from?' The king replied: 'Do not worry, after I leave, continue to give charity, keep the fasts, nurture the people, and govern the country as if I were here, I will return soon.' After the king finished his instructions, the chariot descended to the ground, and the king got on the chariot. The attendant asked the king: 'Which path should we take?' The king said: 'What does this mean?' The attendant replied: 'There are two paths to travel, one is the evil path, and the other is the good path. Those who walk the evil path will go from the evil path to a place of suffering; those who cultivate good will travel the good path to a place of happiness.' The king said: 'Today, I wish to travel both the good and evil paths.' The driver, upon hearing this, after a long time, realized and said: 'Excellent, Great King!' The driver then led the chariot to the middle of the two paths, where both good and evil could be seen, and went directly to the Thirty-three Heavens. The Heavenly Emperor and the gods saw the king coming from afar, and Sakra said: 'Welcome, Great King!' and ordered him to sit together. The Buddha told Ananda: 'The king then sat on the Heavenly Emperor's seat, and the king and Sakra had the same appearance, clothing, and voice. The gods thought in their hearts: 'Which one is Sakra? Which one is the king?' They also thought: 'Human eyes should blink, but neither of them are blinking?' They were all astonished and could not distinguish them. The Heavenly Emperor saw that the gods were doubtful, and thought: 'I should keep the king here, and then they will understand.' Sakra said to the gods: 'Do you want me to keep the king here?' The gods said: 'We truly want him to stay.' The Heavenly Emperor said to King Ren: 'Great King! Can you stay here? I will provide you with the enjoyment of the five desires.'
。』因是諸天乃識。
「人王白天帝曰：『正爾，便為給賜已，愿諸天子壽命無極。』賓主請讓。如是至三，帝釋謂王：『何以不住？』王答曰：『我當出家修道，今在天上無緣學道。』天帝曰：『胡為作道？』王曰：『被父王遺令，若白髮生，法當出家。』釋聞遺令入道，默然不對。王于天上，須臾之間，五欲自恣，方之世間已十二年。王將欲別，與諸天子說審諦法。釋敕侍御：『汝送荏王還於本國。』侍御受教，即嚴駕，駕訖，白王曰：『王可上車。』於是，王便與帝釋及諸天子誥別，即上車，循本道而歸，到蜜𠽮羅宮，侍御即還天上。王下數日，復敕劫北：『若見白髮，便白我。』數日之中，頭上白髮，劫比以金鑷拔白髮，置王手中。王見已，便說偈曰：
「『我身頭上， 生此毀莊， 身使來召，
「王心念：『我已極人五欲，今當出家，剃鬚發，被法服。』王即召太子善盡告曰：『吾白髮已出，世間五欲吾已厭之，當求天欲，當下鬚髮，被法服，出家入道。童子！今以國事付汝，好養劫北。若白髮出者，以國付太子，出家入道，童子！今以此聖王位累汝，莫使種斷，種斷者，便為邊地人也。』」
佛語阿難：「荏王即付太子國政，給劫北田業已，於此城園地，下鬚髮，被法服，出家修道。修道之後於七日中，輪、珠化去，像、馬、玉女、長者、將軍，皆悉無常。王于園中八萬四千歲，行四梵行：慈、悲、喜、護，命終生梵天。其後善盡王不承父業，正法替廢，由是七寶不復來應，善行不繼，五減遂至，人民短命、薄色、少力、多病、無智，五減以至，轉復貧困，困窮竊盜相糾，詣王啟曰：『此人不與取。』王即敕外行刑國人。聞不與取，王輒殺之，皆咸其惡，各興利刀；刀自此始造，由是殺生從此起，便有兩惡出。次復淫犯他妻；夫主共諍，自言我不，便成四惡；兩舌遘鬥，是為五惡；斗則相罵，是為六惡；言不至誠，是為七惡；嫉他和合，是為八惡；含忿色變，是為九惡；心懷疑亂，是為十惡。十惡已具，五減轉增。」
佛語阿難：「欲知爾時大天王在賢劫初興者不？則我是也。阿難！欲知爾時八萬四千年王名荏，治政無枉者，則汝是也。欲知爾時最後名善盡王，暴逆不道，斷聖王種者，調達是也
現代漢語譯本：『因為諸天神都知曉此事。』 人王白天帝說：『正是這樣，就當給予他們，愿諸天子壽命無盡。』賓主互相謙讓。像這樣三次，帝釋問王：『為何不住下？』王回答說：『我應當出家修道，現在在天上沒有機會學習道法。』天帝說：『為何要修道？』王說：『因為父王遺命，如果白髮出現，就應當出家。』帝釋聽到遺命要入道，默然不語。王在天上，短暫的時間裡，五欲享樂，相當於世間十二年。王將要離別時，為諸天子宣說真實的佛法。帝釋命令侍從：『你送荏王回到他的國家。』侍從接受命令，立即準備車駕，準備完畢后，告訴王說：『王可以上車了。』於是，王便與帝釋及諸天子告別，隨即上車，沿著原來的道路返回，到達蜜𠽮羅宮，侍從就返回天上。王下地幾天後，又命令劫北：『如果看到白髮，就告訴我。』幾天之中，頭上長出白髮，劫比用金鑷子拔下白髮，放在王的手中。王看到后，便說偈語： 『我身上頭上， 生出這毀壞容貌的東西， 身體在召喚我。』 王心想：『我已經享盡了人間的五欲，現在應當出家，剃除鬚髮，穿上法衣。』王立即召見太子善盡，告訴他說：『我的白髮已經長出，世間的五欲我已經厭倦了，應當追求天上的慾望，現在要剃除鬚髮，穿上法衣，出家入道。孩子！現在把國家大事託付給你，好好照顧劫北。如果白髮出現，就把國家交給太子，出家入道。孩子！現在把這聖王的王位託付給你，不要讓王族斷絕，王族斷絕，就成了邊地之人了。』 佛告訴阿難：『荏王就把國政託付給太子，給了劫北田地產業后，就在這城中的園林里，剃除鬚髮，穿上法衣，出家修道。修道之後七天之中，輪寶、珠寶化去，像、馬、玉女、長者、將軍，都變得無常。王在園中八萬四千歲，修行四梵行：慈、悲、喜、舍，命終後生到梵天。之後善盡王沒有繼承父業，正法衰敗，因此七寶不再出現，善行沒有繼續，五減就到來了，人民短命、膚色不好、少力氣、多病、沒有智慧，五減到來，更加貧困，貧困的人偷盜互相糾纏，到王那裡稟告說：『這個人偷東西。』王就命令在外面執行刑罰。國人聽到偷盜，王就殺了他，大家都覺得他很壞，各自製造利刀；刀從此開始製造，因此殺生從此開始，就出現了兩種惡行。接著又出現姦淫別人的妻子；丈夫和人爭吵，自己說我沒有，就成了四種惡行；兩舌挑撥離間，這是五種惡行；爭鬥就互相謾罵，這是六種惡行；說話不誠實，這是七種惡行；嫉妒別人和睦，這是八種惡行；含怒變色，這是九種惡行；心中懷疑混亂，這是十種惡行。十惡已經具備，五減更加嚴重。』 佛告訴阿難：『想知道那時賢劫初興的大天王是誰嗎？那就是我。阿難！想知道那時八萬四千年，名字叫荏，治理國家沒有過錯的國王是誰嗎？那就是你。想知道那時最後的名字叫善盡的國王，暴虐不講道理，斷絕聖王血脈的人是誰嗎？那就是提婆達多。』
English version: 'Because all the gods know this.' King Ren said to the Heavenly Emperor: 'Indeed, it should be given, may all the heavenly sons have limitless lives.' The host and guests yielded to each other. After doing this three times, Emperor Shakra asked the king: 'Why not stay?' The king replied: 'I should leave home to cultivate the Way, now in heaven there is no opportunity to learn the Way.' The Heavenly Emperor said: 'Why cultivate the Way?' The king said: 'Because of my father's will, if white hair appears, I should leave home.' Shakra, hearing the will to enter the Way, remained silent. The king, in heaven, for a short time, enjoyed the five desires, which was equivalent to twelve years in the world. When the king was about to depart, he preached the true Dharma to the heavenly sons. Shakra ordered his attendant: 'You send King Ren back to his country.' The attendant accepted the order, immediately prepared the carriage, and after it was ready, told the king: 'The king can get on the carriage.' Thereupon, the king bid farewell to Shakra and the heavenly sons, then got on the carriage, returned along the original path, and arrived at the Mi-tuo-luo Palace, and the attendant returned to heaven. After the king descended to earth for a few days, he again ordered Jie-bei: 'If you see white hair, tell me.' Within a few days, white hair grew on his head, and Jie-bei used golden tweezers to pluck the white hair and placed it in the king's hand. After seeing it, the king spoke a verse: 'On my head, there grows this that destroys beauty, my body is calling me.' The king thought: 'I have already enjoyed the five desires of the human world, now I should leave home, shave my beard and hair, and wear the Dharma robe.' The king immediately summoned the crown prince Shan-jin and told him: 'My white hair has already grown, I am tired of the five desires of the world, I should seek the desires of heaven, now I will shave my beard and hair, wear the Dharma robe, and leave home to enter the Way. Child! Now I entrust the affairs of the state to you, take good care of Jie-bei. If white hair appears, hand over the country to the crown prince, and leave home to enter the Way. Child! Now I entrust this holy king's throne to you, do not let the lineage be cut off, if the lineage is cut off, then you will become a borderland person.' The Buddha told Ananda: 'King Ren entrusted the state affairs to the crown prince, gave Jie-bei land and property, and in the garden of this city, shaved his beard and hair, wore the Dharma robe, and left home to cultivate the Way. After cultivating the Way for seven days, the wheel jewel and other treasures disappeared, the elephants, horses, jade maidens, elders, and generals all became impermanent. The king, in the garden for 84,000 years, practiced the four Brahma Viharas: loving-kindness, compassion, joy, and equanimity, and after his life ended, he was born in the Brahma heaven. After that, King Shan-jin did not inherit his father's work, the righteous Dharma declined, therefore the seven treasures no longer appeared, good deeds did not continue, and the five declines came, people became short-lived, had bad complexions, little strength, many diseases, and no wisdom, the five declines came, and they became even poorer, the poor stole and entangled each other, and went to the king to report: 'This person stole.' The king then ordered the execution to be carried out outside. When the people heard of stealing, the king killed them, everyone thought he was bad, and they each made sharp knives; knives began to be made from this point, therefore killing began from this point, and two evils appeared. Then there was adultery with other men's wives; husbands and others quarreled, and they said 'I did not', and four evils were formed; double-tongued slander, this was the fifth evil; fighting led to cursing, this was the sixth evil; speaking untruthfully, this was the seventh evil; jealousy of others' harmony, this was the eighth evil; holding anger and changing color, this was the ninth evil; having doubts and confusion in the heart, this was the tenth evil. With the ten evils complete, the five declines became even more severe.' The Buddha told Ananda: 'Do you want to know who the great heavenly king at the beginning of the Bhadrakalpa was? It was me. Ananda! Do you want to know who the king who ruled for 84,000 years, named Ren, and governed the country without fault was? It was you. Do you want to know who the last king named Shan-jin was, who was tyrannical and unreasonable, and cut off the lineage of the holy kings? It was Devadatta.'
。阿難！汝于往時，承繼大天轉輪聖王之善嗣，使其紹立不絕者，汝之功也。如法，非不如法。阿難！我今是無上法王，今我遺無上善法，慇勤囑累汝。汝是釋種子，莫作邊地人，莫為斷種行。」
阿難問佛：「何以故當作斷種行？」
佛語阿難：「大天王雖行善法，未得漏盡出世間，未得度，未得斷欲，未得破二十億結，六十二見未除，三垢未凈，未得神通，未得解脫真道，不得涅槃，大天所行善法，不過生梵天。
「阿難！我明法究竟無為，我法得到真際，天、人之上，我法無漏、無慾、減沒度、通解脫、真沙門、至涅槃。阿難！我今以是無上道法，慇勤囑累汝，莫增減我法，莫作邊地人也！若有現行聲聞，阿難！設有斷此法者，便為邊地人也。若能興此法者，便為佛長子，即為眷屬成就。阿難！汝當成就眷屬，莫作滅族行。阿難！我前後所說法，盡囑累汝。汝當學是。」
佛說是已，阿難歡喜奉行。
爾時，世尊告諸比丘：「有四大泥黎之人。云何為四？所謂末佉梨罪人，帝舍比丘是大罪人，提婆達兜是大罪人，瞿波離比丘是大罪人。末佉梨罪人者，身出火光，長六十肘。帝舍罪人者，身出火光，長四十肘。提婆達兜罪人者，身出火光，長三十肘。瞿波離罪人者，身出火光，長二十肘。
「比丘當知，末佉梨教無數眾生使行邪見顛倒之想，計有無之想。帝舍愚人者，斷諸聖眾應器遺余。提婆達兜愚人者，斗亂眾僧，殺阿羅漢比丘尼，起害意向于如來。瞿波離罪人者，誹謗舍利弗、目乾連。
「又復，比丘！末佉梨罪人教無數眾生，使行邪見，身壞命終，墮焰光泥黎中。帝舍罪人，斷聖眾應器遺余，身壞命終，墮等害地獄中。提婆達兜罪人者，起謀害心向于如來，身壞命終，墮阿鼻地獄中。瞿波離罪人者，由其誹謗舍利弗、目乾連，身壞命終，墮缽投摩地獄中。
「末佉離罪人者，是時獄卒生拔其舌揹著脊上。所以然者，由其曩昔教無數眾生使行邪見。帝舍大罪人者，是時獄卒生擗其身，镕銅灌壞其心，又以熱鐵丸，使令吞之。所以然者，由其斷應器遺余故。提婆達兜罪人者，以熱鐵輪，轢壞其身，又以鐵杵㕮咀其體，群暴惡象踏蹈其身，又復大熱鐵山鎮押面上，舉身為熱銅葉所裹
阿難！你過去繼承了大天轉輪聖王的善業，使他的事業得以延續，這是你的功勞。這是如法的，不是不如法的。阿難！我現在是無上的法王，我將無上的善法慇勤地囑託給你。你是釋迦族的後裔，不要做邊地之人，不要做斷絕佛種的行為。 阿難問佛：『為什麼會做出斷絕佛種的行為呢？』 佛告訴阿難：『大天王雖然行善法，但沒有證得漏盡，沒有出離世間，沒有得度，沒有斷除慾望，沒有破除二十億的結縛，六十二種邪見沒有消除，三垢沒有清凈，沒有得到神通，沒有得到解脫的真道，沒有證得涅槃。大天所行的善法，不過是生到梵天而已。』 『阿難！我所明的法是究竟無為的，我的法達到了真理的邊際，超越了天人和世間，我的法是無漏的、無慾的、減滅煩惱的、通達解脫的、真正的沙門之道，直至涅槃。阿難！我現在用這無上的道法，慇勤地囑託給你，不要增減我的法，不要做邊地之人！如果現在有修習聲聞乘的人，阿難！如果有人斷絕此法，那就是邊地之人。如果有人能弘揚此法，那就是佛的長子，就是眷屬成就。阿難！你應當成就眷屬，不要做滅絕佛種的行為。阿難！我前後所說的法，都囑託給你了。你應當學習這些。』 佛說完這些話，阿難歡喜地接受並奉行。 這時，世尊告訴眾比丘：『有四大墮入泥犁（地獄）的人。哪四種呢？就是末佉梨罪人、帝舍比丘是大罪人、提婆達兜是大罪人、瞿波離比丘是大罪人。末佉梨罪人，身體發出火光，長六十肘。帝舍罪人，身體發出火光，長四十肘。提婆達兜罪人，身體發出火光，長三十肘。瞿波離罪人，身體發出火光，長二十肘。』 『比丘們應當知道，末佉梨教導無數眾生使他們行邪見，產生顛倒的想法，執著于有無的觀念。帝舍愚人，斷絕了聖眾應得的供養，並將其剩餘的據爲己有。提婆達兜愚人，挑撥僧團，殺害阿羅漢比丘尼，並對如來產生加害的意圖。瞿波離罪人，誹謗舍利弗和目犍連。』 『還有，比丘們！末佉梨罪人教導無數眾生，使他們行邪見，身壞命終后，墮入焰光地獄中。帝舍罪人，斷絕聖眾應得的供養，身壞命終后，墮入等害地獄中。提婆達兜罪人，對如來產生謀害之心，身壞命終后，墮入阿鼻地獄中。瞿波離罪人，由於誹謗舍利弗和目犍連，身壞命終后，墮入缽投摩地獄中。』 『末佉梨罪人，那時獄卒會生生拔出他的舌頭，反貼在背上。之所以這樣，是因為他過去教導無數眾生使他們行邪見。帝舍大罪人，那時獄卒會生生撕裂他的身體，用熔化的銅汁灌入他的心中，又用熱鐵丸讓他吞下。之所以這樣，是因為他斷絕了應得的供養。提婆達兜罪人，用熱鐵輪碾碎他的身體，又用鐵杵搗碎他的身體，一群暴惡的象踐踏他的身體，又用大熱鐵山鎮壓在他的臉上，全身被熱銅葉包裹。』
Ananda! In the past, you inherited the good deeds of the great wheel-turning King, ensuring that his lineage continued without interruption; this is your merit. It is in accordance with the Dharma, not against it. Ananda! I am now the supreme Dharma King, and I earnestly entrust the supreme good Dharma to you. You are a descendant of the Shakya clan; do not become a person of the borderlands, do not engage in actions that sever the lineage. Ananda asked the Buddha, 'Why would one engage in actions that sever the lineage?' The Buddha told Ananda, 'Although the great king practiced good deeds, he did not attain the exhaustion of outflows, did not transcend the world, did not achieve liberation, did not sever desires, did not break the twenty billion fetters, did not eliminate the sixty-two wrong views, did not purify the three defilements, did not attain supernatural powers, did not attain the true path of liberation, and did not attain Nirvana. The good deeds performed by the great king only led to rebirth in the Brahma heaven.' 'Ananda! The Dharma I have realized is ultimately non-active, my Dharma has reached the boundary of truth, surpassing gods and humans, my Dharma is without outflows, without desires, diminishing suffering, leading to liberation, the true path of a Shramana, and ultimately to Nirvana. Ananda! I now earnestly entrust this supreme Dharma to you; do not add to or subtract from my Dharma, do not become a person of the borderlands! If there are those who currently practice the Shravaka path, Ananda! If anyone were to sever this Dharma, they would be a person of the borderlands. If anyone can uphold this Dharma, they would be the eldest son of the Buddha, and their retinue would be accomplished. Ananda! You should accomplish your retinue; do not engage in actions that extinguish the lineage. Ananda! All the Dharma I have spoken before, I entrust to you. You should learn these.' After the Buddha spoke these words, Ananda joyfully accepted and practiced them. At that time, the World Honored One told the Bhikkhus, 'There are four kinds of people who fall into Naraka (hell). What are the four? They are the sinner Makkhali, the Bhikkhu Tissa who is a great sinner, Devadatta who is a great sinner, and the Bhikkhu Gopali who is a great sinner. The sinner Makkhali, his body emits fire, and he is sixty cubits tall. The sinner Tissa, his body emits fire, and he is forty cubits tall. The sinner Devadatta, his body emits fire, and he is thirty cubits tall. The sinner Gopali, his body emits fire, and he is twenty cubits tall.' 'Bhikkhus should know that Makkhali taught countless beings to engage in wrong views, to generate inverted thoughts, and to cling to the notions of existence and non-existence. The foolish Tissa, cut off the offerings due to the holy assembly and kept the remainder for himself. The foolish Devadatta, stirred up discord in the Sangha, killed an Arhat Bhikkhuni, and harbored intentions to harm the Tathagata. The sinner Gopali, slandered Shariputra and Maudgalyayana.' 'Furthermore, Bhikkhus! The sinner Makkhali taught countless beings to engage in wrong views, and after their bodies broke and their lives ended, they fell into the Flame Light Naraka. The sinner Tissa, cut off the offerings due to the holy assembly, and after his body broke and his life ended, he fell into the Equal Harm Hell. The sinner Devadatta, harbored intentions to harm the Tathagata, and after his body broke and his life ended, he fell into the Avici Hell. The sinner Gopali, due to his slander of Shariputra and Maudgalyayana, after his body broke and his life ended, he fell into the Paduma Hell.' 'The sinner Makkhali, at that time, the hell guards will pull out his tongue and stick it to his back. The reason for this is that in the past, he taught countless beings to engage in wrong views. The great sinner Tissa, at that time, the hell guards will tear his body apart, pour molten copper into his heart, and make him swallow hot iron balls. The reason for this is that he cut off the offerings due to the holy assembly. The sinner Devadatta, his body will be crushed by hot iron wheels, his body will be pounded by iron pestles, a group of violent elephants will trample his body, and a large hot iron mountain will press down on his face, his whole body will be wrapped in hot copper leaves.'
。所以然者，由其曩昔斗亂聖眾，壞和合僧故，致鐵輪轢斷其頭。又此提婆達兜愚人，教彼太子使害父王，由是果報故，使鐵杵破壞其身。又彼提婆達兜愚癡之人，飲象使醉往害如來，由是果報，群像踏蹈其體。又彼提婆達兜惡人，上耆阇崛山顛，執石擲佛，由斯果報故，使熱鐵山鎮押其面。然彼提婆達兜愚人，殺阿羅漢比丘尼，由斯果報故，使熱銅鐵葉纏裹其身。比丘當知，瞿波離罪人者，在彼蓮華地獄中，千具犛牛以犁其舌。所以然者，由其誹謗舍利弗、目連故，由此因緣果報，使千具犛牛而壞其舌。
「又復，比丘！末佉離罪人者，身出火光，長六十肘。若有眾生興起此念：『當拔濟饒益此人。』取四大海水，高四十肘，澆灌其身，然彼海水尋時消盡，焰不增減。由是熱鐵葉火燒四日，有人來以四渧水澆，然水尋時消盡。此亦如是。若有人來以四大海水澆彼人身，欲令無為，終不可果。所以然者，由彼罪過極深重故。
「然彼帝舍罪人，身出火光，長四十肘，設有眾生愍念此人，以三大海水澆灌其身，然彼海水尋時消盡，火焰不減。其猶有人以三渧水著熱𨫼上，水尋消滅，不得久停。此亦如是，若以三大海水澆帝捨身上，水尋時滅，火終不增減。
「提婆達兜罪人，身出火光，長三十肘。若有眾生，興起愛念之心，欲使提婆達兜身永處無為，以二大海水澆灌其身，水尋時盡，火終不滅。猶如以二渧水著熱𨫼上，終無增減。提婆達兜愚人亦如是，以二大海水澆灌其身，水尋時盡，火終不滅，提婆達兜身體苦痛如斯。
「瞿波離罪人，身出火光，長二十肘。設有眾生愍念斯人，取一大海水澆灌其身，然彼海水尋時消盡，火終不滅。猶如一渧水著熱𨫼上，尋時消盡，不得久停。瞿波離比丘亦復如是。罪報所牽，故受斯罪。是謂，比丘！此四種人受罪極重，當自盡意遠離斯患，承諸賢聖等修梵行者。如是，仁者，當作斯學。」
爾時，世尊告諸比丘：「我今明曉地獄，亦知趣地獄之徑，亦復知彼地獄眾生之本。設復眾生造諸惡不善之行，身壞命終，入地獄中，我亦知之。又復，比丘！我亦知明曉畜生，亦知趣畜生之道，亦復知畜生之本，作諸惡元生彼者亦悉曉了。我今亦知餓鬼之道，其有作惡根元者，生餓鬼中，我亦知之
現代漢語譯本：之所以這樣，是因為提婆達多過去擾亂僧團，破壞僧眾的和合，導致鐵輪碾斷了他的頭。而且這個提婆達多愚人，教唆太子去殺害父王，因此果報，使鐵杵擊碎了他的身體。還有這個提婆達多愚癡之人，讓大象喝醉去傷害如來，因此果報，群像踐踏了他的身體。還有這個提婆達多惡人，在耆阇崛山頂，拿著石頭扔佛，因此果報，使熱鐵山鎮壓他的面部。然而這個提婆達多愚人，殺害了阿羅漢比丘尼，因此果報，使熱銅鐵葉纏裹他的身體。比丘們應當知道，瞿波離罪人，在蓮花地獄中，用一千頭犛牛犁他的舌頭。之所以這樣，是因為他誹謗舍利弗和目犍連，因此因緣果報，使一千頭犛牛破壞他的舌頭。 現代漢語譯本：『還有，比丘們！末佉離罪人，身上發出火光，長六十肘。如果有眾生生起這樣的念頭：『應當救濟饒益這個人。』取四大海水，高四十肘，澆灌他的身體，然而那些海水立刻就消盡了，火焰沒有增減。就像熱鐵葉火燒了四天，有人來用四滴水澆，然而水立刻就消盡了。這個也是這樣。如果有人用四大海水澆灌那個人的身體，想要讓他無為，最終不可能成功。之所以這樣，是因為他的罪過極其深重。 現代漢語譯本：『然而那個帝舍罪人，身上發出火光，長四十肘，如果有眾生憐憫這個人，用三大海水澆灌他的身體，然而那些海水立刻就消盡了，火焰沒有減少。就像有人用三滴水滴在熱鍋上，水立刻就消失了，不能停留很久。這個也是這樣，如果用三大海水澆在帝捨身上，水立刻就消失了，火最終不會增減。 現代漢語譯本：『提婆達多罪人，身上發出火光，長三十肘。如果有眾生，生起愛念之心，想要讓提婆達多永遠處於無為的狀態，用二大海水澆灌他的身體，水立刻就消盡了，火最終不會熄滅。就像用兩滴水滴在熱鍋上，最終不會增減。提婆達多愚人也是這樣，用二大海水澆灌他的身體，水立刻就消盡了，火最終不會熄滅，提婆達多的身體痛苦就是這樣。 現代漢語譯本：『瞿波離罪人，身上發出火光，長二十肘。如果有眾生憐憫這個人，取一大海水澆灌他的身體，然而那些海水立刻就消盡了，火最終不會熄滅。就像一滴水滴在熱鍋上，立刻就消盡了，不能停留很久。瞿波離比丘也是這樣。被罪報所牽引，所以遭受這樣的罪。這就是，比丘們！這四種人受罪極其嚴重，應當盡力遠離這些禍患，承事諸位賢聖，修行梵行。就這樣，仁者，應當這樣學習。』 現代漢語譯本：當時，世尊告訴眾比丘：『我現在明曉地獄，也知道通往地獄的道路，也知道地獄眾生的根本。如果眾生造作各種惡不善的行為，身壞命終，進入地獄中，我也知道。還有，比丘們！我也知道明曉畜生，也知道通往畜生的道路，也知道畜生的根本，作各種惡行而生於其中的，我也完全知道。我現在也知道餓鬼的道路，那些作惡的根源，而生於餓鬼中的，我也知道。』
English version: The reason for this is that Devadatta in the past disturbed the Sangha, destroyed the harmony of the monastic community, which led to an iron wheel crushing his head. Moreover, this foolish Devadatta incited the prince to kill his father, and as a result of this retribution, an iron pestle shattered his body. Furthermore, this foolish Devadatta made elephants drunk to harm the Tathagata, and as a result of this retribution, the elephants trampled his body. Also, this evil Devadatta, on the peak of Gijjhakuta Mountain, threw a stone at the Buddha, and as a result of this retribution, a hot iron mountain pressed down on his face. Moreover, this foolish Devadatta killed an Arhat Bhikkhuni, and as a result of this retribution, hot copper and iron leaves wrapped around his body. Bhikkhus should know that the sinner Gopali, in the Lotus Hell, has his tongue plowed by a thousand plowing oxen. The reason for this is that he slandered Sariputta and Moggallana, and as a result of this cause and effect, a thousand plowing oxen destroy his tongue. English version: 'Furthermore, Bhikkhus! The sinner Makkhali, his body emits flames, sixty cubits long. If any sentient being arises with this thought: 『I should rescue and benefit this person,』 and takes the four great oceans, forty cubits high, and pours them on his body, those waters immediately vanish, and the flames do not diminish. It is like hot iron leaves burning for four days, and someone comes to pour four drops of water, but the water immediately vanishes. This is also the same. If someone pours the four great oceans on that person's body, wanting to make him cease to exist, it will ultimately not succeed. The reason for this is that his sins are extremely deep and heavy.' English version: 'However, that sinner Tissa, his body emits flames, forty cubits long. If any sentient being pities this person and pours three great oceans on his body, those waters immediately vanish, and the flames do not diminish. It is like someone putting three drops of water on a hot pan, the water immediately disappears and cannot stay for long. This is also the same; if three great oceans are poured on Tissa's body, the water immediately vanishes, and the fire ultimately does not diminish.' English version: 'The sinner Devadatta, his body emits flames, thirty cubits long. If any sentient being arises with a loving thought, wanting to make Devadatta eternally cease to exist, and pours two great oceans on his body, the water immediately vanishes, and the fire ultimately does not extinguish. It is like putting two drops of water on a hot pan, it ultimately does not increase or decrease. The foolish Devadatta is also like this; if two great oceans are poured on his body, the water immediately vanishes, and the fire ultimately does not extinguish. Devadatta's physical suffering is like this.' English version: 'The sinner Gopali, his body emits flames, twenty cubits long. If any sentient being pities this person and takes one great ocean and pours it on his body, those waters immediately vanish, and the fire ultimately does not extinguish. It is like one drop of water on a hot pan, it immediately vanishes and cannot stay for long. The Bhikkhu Gopali is also like this. Drawn by the retribution of his sins, he suffers this punishment. This is, Bhikkhus! These four kinds of people suffer extremely heavy punishments. You should do your best to stay away from these calamities, serve the noble ones, and practice the holy life. Thus, good people, you should learn in this way.' English version: At that time, the World Honored One told the Bhikkhus: 'I now clearly understand hell, and I also know the path to hell, and I also know the origin of the beings in hell. If sentient beings commit various evil and unwholesome actions, and their bodies break and they die, entering into hell, I also know it. Furthermore, Bhikkhus! I also know and clearly understand the animal realm, and I also know the path to the animal realm, and I also know the origin of animals, and those who commit various evil actions and are born there, I also fully know. I also now know the path of the hungry ghosts, and those who commit evil at the root and are born among the hungry ghosts, I also know.'
。我今亦知人道向人之趣，其有眾生得人身者，我亦知之。我亦知趣天之道，其有眾生作諸德本，生彼天上，我亦知之。我亦知涅槃之趣，其有眾生有漏盡成無漏，心解脫、智慧解脫，于現法中而取證果，我亦知之。
「比丘當知，我知地獄之趣，以何因緣而說斯言乎？」
佛告諸比丘：「我今觀察眾生心意，所謂此人身壞命終，應入地獄中，然後時觀此人以入地獄中，受苦酸酷考掠無數，愁憂苦惱不可稱記。猶如一大火坑無有塵煙，設有人來逕趣斯處，又且有目之士觀此人所趣，必當墜火終不虛也。然復后時觀此人以墮火坑，吾所謂人者以墮火坑。今觀察眾生心意所念，必入地獄不疑，如我后時觀察此人，以定入地獄，受苦酸酷不可稱記。云何斯人以入地獄？是謂我觀趣地獄眾生作諸惡行不善之業，身壞命終，入地獄中，我悉知之。吾所說者，正謂此耳。
「我知畜生之道，亦知趣畜生者，以何緣本而說此乎？於是，比丘！我觀察眾生心中所念，此人身壞命終，生畜生中。有我后時觀察此人，以生畜生中，愁憂苦惱不可稱計。云何斯人以墮畜生中乎？猶如村落有大圊廁，屎滿其中。設有斯人徑趣斯處，有目之士，見斯人來徑趣斯處，此人不久徑墮于廁。然後時觀此人已墮于廁，受厄窮困不可稱記。云何斯人已墮于廁？我今觀眾生類亦復如是，斯人命終應生畜生中。又復時觀已生畜生中，受苦無量。我今觀畜生眾生皆悉明瞭。我所說者，正謂此耳。
「我亦知餓鬼眾生，餓鬼之道，其身壞命終，生餓鬼者，我亦知之。其有眾生身壞命終，趣餓鬼之道，我悉知之。我復於後時觀見此眾生，以入餓鬼受苦痛、樂痛。云何斯人以入餓鬼中乎？猶如大村落側有一大樹，生危險之處，枝葉凋落。設有人來，往趣斯處，有目之士遙觀此人，必趣樹不疑。復后時觀此人，或坐、或臥，受其苦樂之報。云何斯人以至樹下坐臥乎？今我觀眾生之類亦復如是，身壞命終，必趣餓鬼不疑，受其苦樂之報不可稱記。我知餓鬼趣，餓鬼之道，皆悉分明，我所說者，正謂此耳。
「我知人道，亦知趣人道，其有造行，身壞命終，生人中者，我亦知之。於是，比丘！我觀眾生類心中所念，此人必當身壞命終，應生人中。我復於後時觀此人已生人中
現代漢語譯本：我現在也知道人道輪迴的去向，那些能夠獲得人身的眾生，我也知道。我也知道通往天道的途徑，那些積累各種善行，從而轉生到天上的眾生，我也知道。我也知道涅槃的去向，那些能夠斷盡煩惱，成就無漏，獲得心解脫和智慧解脫，在今生就證得果位的眾生，我也知道。 『比丘們，你們應當知道，我知道地獄的去向，我為什麼這樣說呢？』 佛陀告訴眾比丘：『我現在觀察眾生的心意，知道這個人身壞命終后，應當墮入地獄之中，然後我再觀察這個人，已經墮入地獄，遭受無數的痛苦折磨，憂愁苦惱無法言說。就像一個沒有煙塵的大火坑，如果有人徑直走向那裡，有眼睛的人看到這個人所去的方向，必定會墜入火中，絕不會有錯。然後我再觀察這個人，已經墮入火坑，我所說的人就是已經墮入火坑。現在我觀察眾生的心意所想，必定會墮入地獄無疑，就像我之後觀察這個人，已經確定墮入地獄，遭受無法言說的痛苦折磨。這個人為什麼會墮入地獄呢？這就是我觀察到那些走向地獄的眾生，他們造作各種惡行和不善的業，身壞命終后，墮入地獄之中，我完全知道這些。我所說的，正是指這些。』 『我知道畜生道的去向，也知道那些走向畜生道的眾生，我為什麼這樣說呢？比丘們，我觀察眾生的心意，知道這個人身壞命終后，會轉生到畜生道中。然後我再觀察這個人，已經轉生到畜生道中，憂愁苦惱無法計算。這個人為什麼會墮入畜生道呢？就像村落里有一個充滿糞便的大廁所，如果有人徑直走向那裡，有眼睛的人看到這個人走向那裡，這個人不久就會掉進廁所。然後我再觀察這個人，已經掉進廁所，遭受困厄窮困無法言說。這個人為什麼會掉進廁所呢？我現在觀察眾生也是這樣，這個人命終后應當轉生到畜生道中。然後我再觀察，已經轉生到畜生道中，遭受無量的痛苦。我現在觀察畜生道的眾生，都清清楚楚。我所說的，正是指這些。』 『我也知道餓鬼道的眾生，餓鬼道的去向，那些身壞命終後轉生到餓鬼道的眾生，我也知道。那些身壞命終後走向餓鬼道的眾生，我完全知道。然後我再觀察這些眾生，已經進入餓鬼道，遭受痛苦和快樂。這個人為什麼會進入餓鬼道呢？就像大村落旁邊有一棵大樹，生長在危險的地方，枝葉凋零。如果有人走向那裡，有眼睛的人遠遠看到這個人，必定會走向那棵樹，不會有錯。然後我再觀察這個人，或坐或臥，承受著苦樂的報應。這個人為什麼會到樹下坐臥呢？現在我觀察眾生也是這樣，身壞命終后，必定會走向餓鬼道無疑，承受著無法言說的苦樂報應。我知道餓鬼道的去向，餓鬼道的途徑，都清清楚楚，我所說的，正是指這些。』 『我知道人道，也知道走向人道的途徑，那些造作善行，身壞命終後轉生到人道的眾生，我也知道。比丘們，我觀察眾生的心意，知道這個人必定會身壞命終，應當轉生到人道中。然後我再觀察這個人，已經轉生到人道中。
English version: I also know now the course of human existence, and I know those beings who attain human form. I also know the path to the heavens, and I know those beings who cultivate virtuous roots and are born in the heavens. I also know the path to Nirvana, and I know those beings who have exhausted their defilements, attained the unconditioned, achieved liberation of mind and wisdom, and realized the fruit in this very life. 『Monks, you should know that I know the course of hell. Why do I say this?』 The Buddha told the monks: 『I now observe the minds of beings, and I know that this person, after the destruction of their body and the end of their life, should fall into hell. Then I observe this person again, and they have already fallen into hell, suffering countless torments, sorrows, and afflictions that cannot be described. It is like a great fire pit without smoke, and if someone goes directly to that place, those with eyes who see where this person is going will know that they will surely fall into the fire. Then I observe this person again, and they have already fallen into the fire pit. The person I spoke of has fallen into the fire pit. Now I observe the thoughts in the minds of beings, and they will surely fall into hell without doubt, just as I later observe this person, and they have definitely fallen into hell, suffering indescribable torments. Why does this person fall into hell? This is because I observe those beings who go to hell, they commit various evil deeds and unwholesome actions, and after the destruction of their body and the end of their life, they fall into hell. I know all of this. What I say refers to this.』 『I know the course of the animal realm, and I know those who go to the animal realm. Why do I say this? Monks, I observe the thoughts in the minds of beings, and I know that this person, after the destruction of their body and the end of their life, will be reborn in the animal realm. Then I observe this person again, and they have already been reborn in the animal realm, suffering immeasurable sorrows and afflictions. Why does this person fall into the animal realm? It is like a large latrine in a village, full of excrement. If someone goes directly to that place, those with eyes who see this person going there will know that they will soon fall into the latrine. Then I observe this person again, and they have already fallen into the latrine, suffering indescribable hardship and poverty. Why does this person fall into the latrine? I now observe beings in the same way. This person, after the end of their life, should be reborn in the animal realm. Then I observe them again, and they have already been reborn in the animal realm, suffering immeasurable pain. I now clearly understand all beings in the animal realm. What I say refers to this.』 『I also know the beings in the realm of hungry ghosts, the course of the hungry ghosts, and I know those beings who, after the destruction of their body and the end of their life, are reborn in the realm of hungry ghosts. I know all those beings who, after the destruction of their body and the end of their life, go to the realm of hungry ghosts. Then I observe these beings again, and they have already entered the realm of hungry ghosts, experiencing pain and pleasure. Why does this person enter the realm of hungry ghosts? It is like a large tree next to a large village, growing in a dangerous place, with withered branches and leaves. If someone goes there, those with eyes who see this person from afar will know that they will surely go to that tree. Then I observe this person again, and they are either sitting or lying down, experiencing the consequences of their actions, both pain and pleasure. Why does this person sit or lie down under the tree? Now I observe beings in the same way. After the destruction of their body and the end of their life, they will surely go to the realm of hungry ghosts, experiencing indescribable pain and pleasure. I know the course of the hungry ghosts, and the path of the hungry ghosts, all clearly. What I say refers to this.』 『I know the human realm, and I know the path to the human realm. I also know those beings who perform good deeds and, after the destruction of their body and the end of their life, are reborn in the human realm. Monks, I observe the thoughts in the minds of beings, and I know that this person will surely, after the destruction of their body and the end of their life, be reborn in the human realm. Then I observe this person again, and they have already been reborn in the human realm.
。云何斯人已生人中？猶如村落側有一大樹，在平正處，多諸陰涼。若有人直從一道來，有目之士見已便知之，斯人所趣向，定至此樹不疑。我復於後時觀此人，已至此樹，受樂無量。云何斯人得至斯處？此亦如是，我觀眾生心意所念亦如是，身壞命終，必生人中不疑。我復於後時，觀此人已生人中受樂無量。我知人趣，亦知趣人之道，今生人中者，我亦知之，我所說者，正謂此耳。
「我亦知天，亦知趣天之道，其有眾生作諸功業生天者，我亦知之。以何因緣而說此乎？我今觀眾生之類心中所念，此人必當身壞命終，生善處天上，然後時觀此人身壞命終，生善處天上，于彼受自然之福，快樂無比。是謂斯人已生天上，于彼受自然之福，快樂無比。猶如村落側有好高廣講堂，雕文刻鏤，懸繒幡蓋，香汁灑地，敷好坐具，氍毹𣰅㲪，文繡綩綖。若有人直從一道來，有目之士直從一道來，此人所趣向，定至高廣講堂必不疑，復於後時觀見此人，已到講堂上，或坐、或臥，于中受福快樂無比。此亦如是，吾今觀眾生類身壞命終，應生善處天上，于彼受樂快不可計。云何斯人以生善處天上乎？我知天道，趣天之路乎？我所說者，正謂此耳。
「我今知涅槃，亦知涅槃之道，亦知眾生應般涅槃者。或有眾生盡有漏成無漏，心解脫、智慧解脫，現身取證而自游化，我悉知之。由何因緣而說此乎？於是，比丘！我觀眾生類心中所念，此人盡有漏成無漏，心解脫、智慧解脫，是謂斯人以盡有漏成無漏。猶如去村落不遠有大池，水極清徹。若有人直從一道來，有目之士遙見斯人來，知此人必至池水不疑，又后時觀此人已至池水，沐浴澡洗，除諸穢污，去諸垢坋，在側而坐，亦不與人共相諍競。我今觀眾生類亦復如是，盡有漏成無漏，心解脫、智慧解脫；生死已盡，梵行已立，所作已辦，名色知如真。是謂斯人已至此處，我知涅槃之道，亦知眾生般涅槃者，皆悉知之。如來、至真、等正覺有此之智、無畏、力具，皆悉成就。如來智無有量，如來能觀過去無限無量不可計事，皆悉知之。將來現在無限無量皆悉分別。是故，比丘！當求方便，具足十力、無畏。如是，比丘！當作是學。」
爾時，世尊告諸比丘：「依雪山上有大高廣之樹，五事長大
現代漢語譯本：『如何知道這個人已經投生為人呢？就像村落旁邊有一棵大樹，在平坦的地方，有很多陰涼。如果有人直接從一條路走來，有眼睛的人看到后就知道，這個人所去的方向，一定是到這棵樹下無疑。我之後再觀察這個人，已經到了這棵樹下，享受著無量的快樂。這個人是如何到達這裡的呢？這也是一樣的，我觀察眾生心中所想的，也是這樣，身體壞滅，壽命終結，必定會投生為人，這是毫無疑問的。我之後再觀察這個人，已經投生為人，享受著無量的快樂。我知道人所去的方向，也知道去往人道的方法，現在投生為人的人，我也知道，我所說的，正是這個意思。 『我也知道天道，也知道去往天道的方法，那些眾生做了各種功德而投生到天上的，我也知道。為什麼這樣說呢？我現在觀察眾生這一類心中所想的，這個人必定會身體壞滅，壽命終結，投生到善處天上，然後我再觀察這個人，身體壞滅，壽命終結，投生到善處天上，在那裡享受著自然的福報，快樂無比。這就是說這個人已經投生到天上，在那裡享受著自然的福報，快樂無比。就像村落旁邊有高大寬廣的講堂，雕刻著花紋，懸掛著幡蓋，用香水灑地，鋪著好的坐具，地毯和繡著花紋的帷幔。如果有人直接從一條路走來，有眼睛的人直接從一條路走來，這個人所去的方向，一定是到高大寬廣的講堂，這是毫無疑問的，之後再觀察這個人，已經到了講堂上，或坐或臥，在其中享受著福報，快樂無比。這也是一樣的，我現在觀察眾生這一類，身體壞滅，壽命終結，應該投生到善處天上，在那裡享受著快樂，無法計算。如何知道這個人已經投生到善處天上呢？我知道天道，去往天上的道路嗎？我所說的，正是這個意思。 『我現在知道涅槃，也知道涅槃的道路，也知道哪些眾生應該進入涅槃。或者有些眾生，斷盡了有漏，成就了無漏，心解脫，智慧解脫，現身證悟而自在游化，我都知道。為什麼這樣說呢？於是，比丘們！我觀察眾生這一類心中所想的，這個人斷盡了有漏，成就了無漏，心解脫，智慧解脫，這就是說這個人已經斷盡了有漏，成就了無漏。就像離村落不遠的地方有一個大池塘，水非常清澈。如果有人直接從一條路走來，有眼睛的人遠遠看到這個人走來，就知道這個人一定會到池塘邊，這是毫無疑問的，之後再觀察這個人已經到了池塘邊，沐浴洗澡，去除各種污穢，去除各種塵垢，在旁邊坐著，也不與人爭鬥。我現在觀察眾生這一類也是這樣，斷盡了有漏，成就了無漏，心解脫，智慧解脫；生死已經結束，清凈的修行已經建立，該做的已經做完，名色如實知曉。這就是說這個人已經到達了這裡，我知道涅槃的道路，也知道哪些眾生進入涅槃，都知道。如來、至真、等正覺具有這樣的智慧、無畏、力量，都完全成就。如來的智慧沒有限量，如來能夠觀察過去無限無量不可計數的事情，都知道。將來現在無限無量的事情都能夠分別。所以，比丘們！應當尋求方便，具足十力、無畏。就這樣，比丘們！應當這樣學習。』 當時，世尊告訴眾比丘：『依靠雪山上有高大廣闊的樹木，有五種因素使其生長壯大』
English version: 'How does one know that a person has been born among humans? It is like a large tree beside a village, in a flat place, with much shade. If someone comes directly from one path, a person with eyes, seeing it, knows that the person's direction is definitely towards this tree without doubt. I then observe this person, and they have already reached this tree, enjoying immeasurable happiness. How did this person reach this place? It is the same, I observe the thoughts in the minds of sentient beings, and it is the same, when the body breaks and life ends, they will surely be born among humans without doubt. I then observe this person, and they have already been born among humans, enjoying immeasurable happiness. I know the direction people go, and I know the way to the human realm, and those who are now born among humans, I also know, and what I am saying is exactly this. 'I also know the heavens, and I know the way to the heavens, and those sentient beings who perform meritorious deeds and are born in the heavens, I also know. Why do I say this? Now I observe the thoughts in the minds of this kind of sentient being, and this person will surely break their body and end their life, and be born in a good place in the heavens, and then I observe this person, their body breaks and their life ends, and they are born in a good place in the heavens, where they enjoy natural blessings, and immeasurable happiness. This is to say that this person has already been born in the heavens, where they enjoy natural blessings, and immeasurable happiness. It is like a large and spacious lecture hall beside a village, with carvings and engravings, hanging banners and canopies, the ground sprinkled with fragrant water, good seats laid out, carpets and embroidered curtains. If someone comes directly from one path, a person with eyes comes directly from one path, the direction this person is going is definitely to the large and spacious lecture hall, without doubt, and then I observe this person, and they have already arrived at the lecture hall, either sitting or lying down, enjoying blessings and immeasurable happiness. It is the same, now I observe this kind of sentient being, their body breaks and their life ends, and they should be born in a good place in the heavens, where they enjoy immeasurable happiness. How does one know that this person has been born in a good place in the heavens? Do I know the way to the heavens, the path to the heavens? What I am saying is exactly this. 'Now I know Nirvana, and I know the path to Nirvana, and I know which sentient beings should enter Nirvana. Or some sentient beings, having exhausted the outflows, achieve the outflowless, with liberation of mind and liberation of wisdom, realizing it in this very life and wandering freely, I know all of this. Why do I say this? Therefore, monks! I observe the thoughts in the minds of this kind of sentient being, and this person has exhausted the outflows and achieved the outflowless, with liberation of mind and liberation of wisdom, this is to say that this person has exhausted the outflows and achieved the outflowless. It is like a large pond not far from a village, with very clear water. If someone comes directly from one path, a person with eyes sees this person coming from afar, and knows that this person will definitely reach the pond, without doubt, and then I observe this person, and they have already reached the pond, bathing and washing, removing all impurities, removing all dirt, sitting on the side, and not contending with others. Now I observe this kind of sentient being, it is the same, having exhausted the outflows and achieved the outflowless, with liberation of mind and liberation of wisdom; birth and death have ended, the pure practice has been established, what needed to be done has been done, and name and form are known as they truly are. This is to say that this person has already reached this place, I know the path to Nirvana, and I know which sentient beings enter Nirvana, I know all of this. The Tathagata, the True One, the Perfectly Enlightened One has this wisdom, fearlessness, and power, all fully accomplished. The Tathagata's wisdom is limitless, the Tathagata can observe the past, infinite, immeasurable, and countless things, and knows all of them. The future and present, infinite and immeasurable things, can all be distinguished. Therefore, monks! You should seek the means, and be fully endowed with the ten powers and fearlessness. Thus, monks! You should learn in this way.' At that time, the World Honored One told the monks: 'Relying on the large and spacious trees on the snowy mountains, there are five factors that make them grow strong.'
。云何為五？根不移動，皮極厚大，枝節遠蔭，靡所不覆，葉極茂盛。是謂，比丘！依雪山上有此大樹極為俊好。今善男子、善女人亦復如是，依豪族之處，五事長益。云何為五？所謂信長益、戒長益、聞長益、施長益、慧長益。是謂，比丘！信善男子、善女人依豪族家，成就此五事。是故，比丘！當求方便，成就信、戒、聞、施、智慧。」
「猶如雪山樹， 五事功德成， 根皮枝節廣， 陰葉極茂盛。 有信善男子， 五事功德成， 信戒聞惠施， 智慧遂增益。
「如是，比丘！當作是學。」
爾時，茂羅破群比丘與諸比丘尼共相游處，然諸比丘尼亦復好樂共相游處。其有人民稱譏茂羅破群比丘者，是時諸比丘尼極懷瞋恚，愁憂不悅。若復有人毀呰諸比丘尼者，是時破群比丘亦復愁憂不悅。是時，多眾比丘告破群比丘曰：「汝今云何親近諸比丘尼？諸比丘尼亦復與汝交接？」
破群報曰：「我今解如來所說教誡，其有犯淫者，罪不足言。」
眾多比丘復告曰：「止！止！比丘！勿作斯言。莫誹謗如來言教，其誹謗如來言教者，罪咎不少。又復世尊無數方便說淫之穢，其有習淫，使無罪者，終無此理。汝今可舍此惡見，備于長夜受苦無量。」然此破群比丘故與交通，而不改其行。
爾時，眾多比丘往至世尊所，頭面禮足，而白世尊言：「舍衛城中有一比丘，名曰破群，與諸比丘尼共相交接，然諸比丘尼亦與破群比丘交接往來。我等往彼勸喻使改其行，然彼二人遂更增益，不捨此顛倒之見，亦不順正法之業。」
爾時，世尊告一比丘：「汝往至彼破群比丘所，云：『如來喚。』」
爾時，比丘受如來教，即往到破群比丘所：「汝當知之，如來喚卿。」
破群比丘聞彼比丘語，即往到世尊所，頭面禮足，在一面坐。爾時，世尊問彼比丘曰：「汝審親近諸比丘尼耶？」
彼比丘對曰：「如是。世尊！」
佛告比丘：「汝為比丘，云何與比丘尼共相交接？汝今是族姓子，剃除鬚髮，著三法衣，以信堅固，出家學道？」
破群比丘白佛言：「唯然，世尊！我是族姓子，以信堅固，出家學道。」
佛告比丘：「非汝之法。云何與比丘尼共相交接？」
破群比丘白佛言：「我聞如來所說，其習淫者，其罪蓋不足言
現代漢語譯本：什麼是五種增長？根部不移動，樹皮極其厚大，枝幹伸展很遠，樹蔭覆蓋廣闊，樹葉極其茂盛。比丘們，這就是雪山上那種非常高大美好的樹木。現在，善男子、善女人也是如此，依靠豪門貴族，有五種增長。什麼是五種增長？即所謂的信心增長、戒律增長、聞法增長、佈施增長、智慧增長。比丘們，這就是有信心的善男子、善女人依靠豪門，成就這五種增長。因此，比丘們，應當尋求方便，成就信心、戒律、聞法、佈施、智慧。 猶如雪山上的樹木，五種功德成就，根部、樹皮、枝幹廣闊，樹蔭和樹葉極其茂盛。有信心的善男子，五種功德成就，信心、戒律、聞法、佈施，智慧也隨之增長。 比丘們，應當這樣學習。 當時，茂羅破群比丘與眾比丘尼一起遊玩，而那些比丘尼也喜歡與他一起遊玩。如果有人批評茂羅破群比丘，那些比丘尼就會非常生氣，憂愁不悅。如果有人譭謗那些比丘尼，破群比丘也會憂愁不悅。當時，許多比丘告訴破群比丘：『你為什麼親近那些比丘尼？那些比丘尼也與你交往？』 破群回答說：『我理解如來所說的教誡，犯淫的罪過不值得一提。』 眾多比丘又告訴他說：『住口！住口！比丘！不要說這樣的話。不要誹謗如來的教誨，誹謗如來教誨的罪過不小。而且世尊用無數方便說明淫慾的污穢，如果有人習淫而沒有罪過，絕對沒有這樣的道理。你現在應該捨棄這種邪見，以免長夜受無量苦。』然而這個破群比丘仍然與比丘尼交往，不改變他的行為。 當時，眾多比丘前往世尊那裡，頂禮佛足，稟告世尊說：『舍衛城中有一個比丘，名叫破群，與眾比丘尼交往，那些比丘尼也與破群比丘交往。我們前去勸說他改變行為，但他反而更加放縱，不捨棄這種顛倒的見解，也不遵循正法。』 當時，世尊告訴一位比丘：『你到破群比丘那裡，告訴他：『如來召見你。』』 當時，比丘接受如來的教誨，就到破群比丘那裡說：『你要知道，如來召見你。』 破群比丘聽到那位比丘的話，就前往世尊那裡，頂禮佛足，在一旁坐下。當時，世尊問那個比丘說：『你真的親近那些比丘尼嗎？』 那個比丘回答說：『是的，世尊！』 佛告訴比丘：『你身為比丘，為什麼與比丘尼交往？你現在是族姓子弟，剃除鬚髮，穿著三法衣，以堅定的信心出家學道？』 破群比丘對佛說：『是的，世尊！我是族姓子弟，以堅定的信心出家學道。』 佛告訴比丘：『這不是你該做的事。為什麼與比丘尼交往？』 破群比丘對佛說：『我聽如來說，習淫的罪過不值得一提。』
English version: What are the five? The roots do not move, the bark is extremely thick and large, the branches extend far, the shade covers everything, and the leaves are extremely lush. This, bhikkhus, is like the great and beautiful tree on the snowy mountains. Now, good men and good women are also like this, relying on noble families, they have five kinds of growth. What are the five kinds of growth? They are the so-called growth of faith, growth of precepts, growth of learning, growth of giving, and growth of wisdom. Bhikkhus, this is how faithful good men and good women, relying on noble families, achieve these five things. Therefore, bhikkhus, you should seek ways to achieve faith, precepts, learning, giving, and wisdom. Like a tree on a snowy mountain, the five merits are achieved, the roots, bark, and branches are wide, and the shade and leaves are extremely lush. A faithful good man, the five merits are achieved, faith, precepts, learning, giving, and wisdom also increase. Thus, bhikkhus, you should learn. At that time, the bhikkhu Molapakhana was associating with the bhikkhunis, and the bhikkhunis also enjoyed associating with him. If people criticized the bhikkhu Molapakhana, the bhikkhunis would become very angry, sad, and displeased. If people slandered the bhikkhunis, the bhikkhu Molapakhana would also become sad and displeased. At that time, many bhikkhus told the bhikkhu Molapakhana: 'Why are you associating with the bhikkhunis? The bhikkhunis are also associating with you?' Molapakhana replied: 'I understand the teachings of the Tathagata, that the sin of committing sexual misconduct is not worth mentioning.' Many bhikkhus again told him: 'Stop! Stop! Bhikkhu! Do not say such things. Do not slander the teachings of the Tathagata, for the sin of slandering the teachings of the Tathagata is not small. Moreover, the World Honored One has used countless ways to explain the impurity of sexual desire, and there is absolutely no reason that someone who practices sexual misconduct is without sin. You should now abandon this evil view, lest you suffer immeasurable pain for a long time.' However, this bhikkhu Molapakhana still associated with the bhikkhunis and did not change his behavior. At that time, many bhikkhus went to the World Honored One, bowed at his feet, and reported to the World Honored One: 'In Savatthi, there is a bhikkhu named Molapakhana who is associating with the bhikkhunis, and the bhikkhunis are also associating with the bhikkhu Molapakhana. We went to advise him to change his behavior, but he has become even more indulgent, not abandoning this inverted view, nor following the practice of the Dharma.' At that time, the World Honored One told a bhikkhu: 'Go to the bhikkhu Molapakhana and tell him: 'The Tathagata summons you.' At that time, the bhikkhu received the Tathagata's teaching and went to the bhikkhu Molapakhana and said: 'You should know that the Tathagata summons you.' The bhikkhu Molapakhana heard the words of that bhikkhu and went to the World Honored One, bowed at his feet, and sat to one side. At that time, the World Honored One asked that bhikkhu: 'Is it true that you are associating with the bhikkhunis?' That bhikkhu replied: 'Yes, World Honored One!' The Buddha told the bhikkhu: 'You are a bhikkhu, why are you associating with the bhikkhunis? You are now a son of a noble family, having shaved your head and beard, wearing the three robes, and having left home to study the Way with firm faith?' The bhikkhu Molapakhana said to the Buddha: 'Yes, World Honored One! I am a son of a noble family, having left home to study the Way with firm faith.' The Buddha told the bhikkhu: 'This is not what you should do. Why are you associating with the bhikkhunis?' The bhikkhu Molapakhana said to the Buddha: 'I heard the Tathagata say that the sin of practicing sexual misconduct is not worth mentioning.'
。」
佛告比丘：「汝愚人！云何說如來習淫無罪？我無數方便說淫之穢污，汝今云何作是語：『如來說淫無罪』？汝好守護口過，無令長夜恒受其罪。」
佛告之曰：「汝今且止！須吾更問諸比丘。」
爾時，世尊告諸比丘曰：「汝等頗聞吾與諸比丘說淫無罪乎？」
諸比丘對曰：「唯然，世尊！不聞如來說淫無罪。所以然者，如來無數方便說淫之穢污。設言無罪，此義不然。」
佛告諸比丘：「善哉！善哉！諸比丘！如汝所言，我無數方便說淫之穢污。」
爾時，世尊重告諸比丘曰：「汝等當知，若有愚人習於法行，所謂契經、祇夜、偈、授決、因緣、本末、譬喻、生、方等、未曾有、說、廣普；雖誦斯法，不解其義；以不觀察其義，亦不順從其法，所應順法終不從其行。所以誦斯法者，從欲與人共競諍，意計勝負，亦不自為己有所濟及，彼誦法已，則犯制限。猶如有人出彼村落欲求惡蛇，彼若見極大之蛇，到已，以左手摩抆其尾，然彼蛇回頭螫蜇其手，由此緣報，便致命終，此亦如是，若有愚人玩習其法，十二部經靡不斟酌，亦不觀察其義。所以然者，由不究竟正法義故。
「於是，若有善男子將護玩習其法，契經、祇夜、偈、授決、因緣、本末、譬喻、生、方等、未曾有、說、廣普；彼人誦此法已，深解其義；以解彼深義之法，順從其教，無所違失，所以誦法者，不以勝負之心，與彼競諍；所以誦習法者，欲自纂修有察及；所以誦法者，果有所愿，由此因緣，漸至涅槃。猶如有人出彼村落，求覓惡蛇。彼見蛇已，手執鐵鉗，先鑷其頭，后便捉項，不令動搖；設彼惡蛇回尾欲害彼人，終無所至。所以然者，比丘！由其捉項故！此善男子亦復如是，誦習、誦讀，靡不周遍，觀察其義，順從其法，終無違失，漸漸由此因緣，得至涅槃。所以然者，由其執正法故。是故，諸比丘！其有解吾義者，當念奉行；其不解者，重來問我。如來方今現在，後悔無益。」
爾時，佛告諸比丘：「設有比丘在大眾中而作是說：『如來所說禁戒，我悉解了，其習淫者，罪蓋不足言。』彼比丘當語斯比丘：『止！止！莫作斯言！莫誹謗如來言說斯語，如來終不說此言。』若此比丘改其所犯者善；若不改其行者，復當再三諫之。設當改者善，設不改者墮
佛陀對比丘說：『你這愚人！怎麼能說如來行淫沒有罪過呢？我用無數的方法說明淫慾的污穢，你現在怎麼能說：『如來說淫沒有罪』？你應當好好守護你的口舌，不要讓它長久地承受罪過。』 佛陀告訴他說：『你先停下！等我再問問其他比丘。』 當時，世尊告訴眾比丘說：『你們有沒有聽我說過，我和比丘們說行淫沒有罪過？』 眾比丘回答說：『是的，世尊！我們沒有聽如來說過行淫沒有罪過。因為如來用無數的方法說明淫慾的污穢。如果說沒有罪，這個道理是不成立的。』 佛陀告訴眾比丘說：『好啊！好啊！比丘們！正如你們所說，我用無數的方法說明淫慾的污穢。』 當時，世尊再次告訴眾比丘說：『你們應當知道，如果有愚人學習佛法，也就是契經、祇夜、偈、授決、因緣、本末、譬喻、生、方等、未曾有、說、廣普；雖然誦讀這些佛法，卻不理解其中的含義；因為不觀察其中的含義，也不順從這些佛法，應該順從的佛法最終也不去實行。他們誦讀這些佛法，是爲了和別人爭論，計較勝負，也不是爲了自己有所幫助，他們誦讀佛法后，反而觸犯了戒律。就像有人從村子裡出來尋找毒蛇，如果他看到一條很大的蛇，就用左手去撫摸它的尾巴，結果蛇回頭咬他的手，因此而喪命，這也是一樣的道理，如果有愚人玩弄佛法，十二部經典無不涉獵，卻不觀察其中的含義。之所以這樣，是因為沒有徹底理解正法的含義。 『因此，如果有善男子愛護並學習佛法，契經、祇夜、偈、授決、因緣、本末、譬喻、生、方等、未曾有、說、廣普；這個人誦讀這些佛法后，深刻理解其中的含義；因為理解了這些深刻含義的佛法，就順從佛法的教導，沒有違背的地方，他們誦讀佛法，不是爲了爭強好勝，和別人爭論；他們學習佛法，是爲了自我修養，有所察覺和進步；他們誦讀佛法，最終有所願望，因此，逐漸達到涅槃。就像有人從村子裡出來，尋找毒蛇。他看到蛇后，用鐵鉗夾住蛇頭，然後抓住蛇的脖子，不讓它動彈；即使毒蛇回頭想傷害他，也無濟於事。之所以這樣，比丘們！是因為他抓住了蛇的脖子！這個善男子也是這樣，誦讀、學習佛法，無不周遍，觀察其中的含義，順從佛法，最終沒有違背的地方，漸漸地因此而達到涅槃。之所以這樣，是因為他抓住了正法。所以，比丘們！那些理解我所說含義的人，應當記住並奉行；那些不理解的人，再來問我。如來現在還在世，後悔也沒有用。』 當時，佛陀告訴眾比丘說：『如果有比丘在大眾中說：『如來所說的戒律，我都理解了，那些行淫的人，罪過輕微不足道。』這個比丘應當告訴那個比丘：『停止！停止！不要說這樣的話！不要誹謗如來說過這樣的話，如來絕對沒有說過這樣的話。』如果這個比丘改正他的錯誤，那就好；如果不改正他的行為，就應當再三勸誡他。如果他改正了，那就好，如果他不改正，就會墮落。』
The Buddha said to the monks, 'You foolish man! How can you say that the Tathagata practices sexual misconduct without fault? I have explained the defilement of sexual desire in countless ways. How can you now say, 『The Tathagata says there is no fault in sexual misconduct』? You should guard your speech well, lest you suffer the consequences for a long time.' The Buddha told him, 'You should stop for now! Wait until I ask the other monks.' At that time, the World Honored One told the monks, 'Have you ever heard me say to the monks that there is no fault in sexual misconduct?' The monks replied, 'Yes, World Honored One! We have not heard the Tathagata say that there is no fault in sexual misconduct. Because the Tathagata has explained the defilement of sexual desire in countless ways. If it were said that there is no fault, this meaning would not be true.' The Buddha told the monks, 'Good! Good! Monks! Just as you have said, I have explained the defilement of sexual desire in countless ways.' At that time, the World Honored One again told the monks, 'You should know that if there is a foolish person who studies the Dharma, that is, the Sutras, Geyas, Gathas, Vyakarana, Nidanas, Itivrittakas, Jatakas, Adbhuta-dharmas, Avadanas, Upadesas, and Vaipulya; although they recite these Dharmas, they do not understand their meaning; because they do not observe their meaning, nor do they follow these Dharmas, they ultimately do not practice the Dharmas that they should follow. They recite these Dharmas in order to argue with others, to compete for victory or defeat, and not to help themselves. After reciting the Dharma, they violate the precepts. It is like a person who comes out of a village to look for a poisonous snake. If he sees a very large snake, he touches its tail with his left hand. Then the snake turns around and bites his hand, and he dies as a result. It is the same with a foolish person who plays with the Dharma, who is familiar with all twelve divisions of the scriptures, but does not observe their meaning. The reason for this is that they do not thoroughly understand the meaning of the true Dharma.' 'Therefore, if there is a good man who cherishes and studies the Dharma, the Sutras, Geyas, Gathas, Vyakarana, Nidanas, Itivrittakas, Jatakas, Adbhuta-dharmas, Avadanas, Upadesas, and Vaipulya; after reciting these Dharmas, he deeply understands their meaning; because he understands the Dharma with profound meaning, he follows its teachings without any deviation. They recite the Dharma not to compete with others for victory or defeat; they study the Dharma to cultivate themselves, to be aware and improve; they recite the Dharma with a final wish, and therefore gradually reach Nirvana. It is like a person who comes out of a village to look for a poisonous snake. After seeing the snake, he uses iron tongs to clamp its head, and then grabs its neck, not letting it move. Even if the poisonous snake turns around to harm him, it will not succeed. The reason for this, monks, is that he has grabbed its neck! This good man is also like this, reciting and studying the Dharma, without neglecting anything, observing its meaning, following the Dharma, and ultimately without any deviation, gradually reaching Nirvana because of this. The reason for this is that he has grasped the true Dharma. Therefore, monks! Those who understand the meaning of what I have said should remember and practice it; those who do not understand should come back and ask me. The Tathagata is still present now, and there is no use in regretting it later.' At that time, the Buddha told the monks, 'If there is a monk in the assembly who says, 『I understand all the precepts spoken by the Tathagata, and those who practice sexual misconduct have a minor fault that is not worth mentioning.』 This monk should be told, 『Stop! Stop! Do not say such things! Do not slander the Tathagata by saying such words, the Tathagata has never said such things.』 If this monk corrects his mistake, that is good; if he does not correct his behavior, he should be admonished again and again. If he corrects himself, that is good, if he does not correct himself, he will fall.'
。若複比丘隱匿其事，不使露現者，諸人皆墮。是謂，比丘！我之禁戒。」
爾時，生漏梵志往至世尊所，共相問訊，在一面坐。爾時，生漏梵志白世尊曰：「為有幾劫過去？」
佛告梵志：「過去諸劫不可稱計。」
梵志白佛：「為可計數不乎？沙門瞿曇恒說三世。云何為三？所謂過去、將來、現在。沙門瞿曇亦知過去、當來、現在之世，唯愿沙門演說劫數之義。」
佛告梵志：「若當我說因此劫，複次此劫，我既滅度，汝取命終，不知劫數之義。所以然者，如今人壽短促，極壽不過百年。計百年中數劫者，我取滅度，汝既命終，終不知劫數之義。梵志當知，如來亦有此知，具足分別劫數，眾生壽命長短，受其苦樂，皆悉分明。今當與汝引譬，智者以譬喻得解。猶如恒沙之數，亦無有限，無有量，不可計算，過去劫者其數如是。不可稱計，不可籌量。」
梵志白佛：「當來劫頗有幾數？」
佛告梵志：「亦恒沙之數，無有齊畔，不可稱計，非算所及。」
梵志復問佛：「頗有現在劫、成敗劫乎？」
佛告梵志：「有此成劫、敗劫，非一劫、百劫，猶如器皿在危地，終不安住；設當住者要當顛倒，諸世界方域亦復如是。或有劫成，或有劫敗，此數亦復叵計為幾劫成，為幾劫敗。所以然者，生死長遠無有邊際。眾生以無明結覆蓋，漂浪流滯，從今世至後世，從後世至今世，長夜受苦惱，當可厭患去離此惱。是故，梵志！當作是學。」
爾時，生漏梵志白世尊言：「沙門瞿曇！甚奇！甚特！知過去當來劫數之義，我今重複自歸沙門瞿曇！唯愿沙門瞿曇聽為優婆塞，盡其形壽不敢復殺，乃至飲酒。」
爾時，有一異比丘白世尊言：「劫頗有邊際乎？」
佛告比丘：「方便引譬，然劫數無窮盡，過去久遠，於此賢劫中，有佛出，號曰俱樓孫至真、等正覺。爾時，此耆阇崛山更有姓號。爾時，羅閱城人民之類，上此耆阇崛山中，四日四夜，行乃徹頂。又復，比丘！拘那含牟尼佛時，此耆阇崛山更有姓號。爾時，羅閱城人民之類，三日三夜，行乃至此山頂。迦葉如來出現於世，此耆阇崛山更有姓號。時，羅閱城人民之類，二日二夜，行乃至此山頂。如我今日釋迦文佛出現於世，此山名耆阇崛山，須臾之頃乃到此山頂
現代漢語譯本：如果再有比丘隱瞞此事，不讓它顯露出來，所有人都將因此墮落。這就是，比丘們！我的禁戒。 當時，生漏梵志來到世尊處，互相問候后，在一旁坐下。生漏梵志對世尊說：『過去有多少劫？』 佛陀告訴梵志：『過去的劫數不可計數。』 梵志問佛：『可以計數嗎？沙門瞿曇總是說三世。什麼是三？就是過去、未來、現在。沙門瞿曇也知道過去、未來、現在的世界，希望沙門能解釋劫數的意義。』 佛陀告訴梵志：『如果我說這個劫，然後是那個劫，我滅度后，你也會死去，都不知道劫數的意義。原因是，現在人的壽命很短，最多不過百年。如果用百年計算劫數，我滅度后，你也會死去，最終都不知道劫數的意義。梵志應當知道，如來也知道這些，完全能分辨劫數，眾生壽命的長短，所受的苦樂，都清清楚楚。現在我給你打個比方，有智慧的人可以通過比喻理解。就像恒河沙的數量，沒有限度，沒有計量，不可計算，過去的劫數就像這樣。不可計數，不可衡量。』 梵志問佛：『未來的劫數有多少？』 佛陀告訴梵志：『也像恒河沙的數量，沒有邊際，不可計數，無法計算。』 梵志又問佛：『有現在的成劫、敗劫嗎？』 佛陀告訴梵志：『有成劫、敗劫，不是一個劫、一百個劫，就像器皿放在危險的地方，終究不能安穩；即使能安穩，也終將傾倒，各個世界也是這樣。有時劫成，有時劫敗，這個數量也無法計算，有多少劫成，有多少劫敗。原因是，生死漫長沒有邊際。眾生被無明覆蓋，漂泊流浪，從今世到後世，從後世到今世，長夜受苦惱，應當厭惡並遠離這些苦惱。所以，梵志！應當這樣學習。』 當時，生漏梵志對世尊說：『沙門瞿曇！真是奇特！真是特別！知道過去未來劫數的意義，我現在再次皈依沙門瞿曇！希望沙門瞿曇允許我成為優婆塞，終身不再殺生，乃至飲酒。』 當時，有一位比丘問世尊：『劫有邊際嗎？』 佛陀告訴比丘：『用比喻來說，劫數是無窮無盡的，過去很久遠，在這個賢劫中，有佛出世，號為俱樓孫至真、等正覺。當時，這座耆阇崛山還有其他的名字。當時，羅閱城的人民，上這座耆阇崛山，要走四天四夜才能到達山頂。還有，比丘！拘那含牟尼佛時，這座耆阇崛山還有其他的名字。當時，羅閱城的人民，要走三天三夜才能到達山頂。迦葉如來出現於世時，這座耆阇崛山還有其他的名字。當時，羅閱城的人民，要走兩天兩夜才能到達山頂。就像我今天釋迦文佛出現於世，這座山名為耆阇崛山，一會兒就能到達山頂。』
English version: 'If a bhikkhu conceals this matter and does not reveal it, all will fall. This, bhikkhus, is my precept.' At that time, the Brahmin Saṃlīna went to the Blessed One, exchanged greetings, and sat down to one side. Then, the Brahmin Saṃlīna said to the Blessed One, 'How many eons have passed?' The Buddha told the Brahmin, 'The past eons are countless.' The Brahmin asked the Buddha, 'Can they be counted? The ascetic Gotama always speaks of three times. What are the three? They are the past, the future, and the present. The ascetic Gotama also knows the past, future, and present worlds. I wish the ascetic would explain the meaning of eons.' The Buddha told the Brahmin, 'If I were to say this eon, then that eon, after I have passed away and you have died, you would not know the meaning of eons. The reason is that people's lives are short now, with a maximum lifespan of no more than a hundred years. If you were to count eons within a hundred years, after I have passed away and you have died, you would ultimately not know the meaning of eons. Brahmin, you should know that the Tathagata also knows this, and is fully capable of distinguishing eons, the length of beings' lives, and the suffering and happiness they experience, all clearly. Now I will give you an analogy, and the wise will understand through the analogy. Just like the number of sands in the Ganges River, which is limitless, immeasurable, and uncountable, the past eons are like that. They are countless and immeasurable.' The Brahmin asked the Buddha, 'How many future eons are there?' The Buddha told the Brahmin, 'They are also like the number of sands in the Ganges River, without limit, countless, and beyond calculation.' The Brahmin further asked the Buddha, 'Are there present eons of formation and destruction?' The Buddha told the Brahmin, 'There are eons of formation and destruction, not just one eon or a hundred eons. Just like a vessel placed in a dangerous place, it will not remain stable; even if it does remain stable, it will eventually topple. The various world realms are also like this. Sometimes an eon forms, sometimes an eon is destroyed. This number is also impossible to calculate, how many eons form, and how many eons are destroyed. The reason is that birth and death are long and without end. Beings are covered by the knot of ignorance, drifting and wandering, from this life to the next, and from the next life to this life, suffering in the long night. They should be disgusted and depart from this suffering. Therefore, Brahmin, you should learn this way.' At that time, the Brahmin Saṃlīna said to the Blessed One, 'Ascetic Gotama! How wonderful! How extraordinary! You know the meaning of past and future eons. I now take refuge in the ascetic Gotama again! I wish the ascetic Gotama would allow me to become a lay follower, and for the rest of my life, I will not kill, nor even drink alcohol.' At that time, a certain bhikkhu asked the Blessed One, 'Do eons have an end?' The Buddha told the bhikkhu, 'To use an analogy, the number of eons is endless. In the distant past, in this fortunate eon, a Buddha appeared, named Kakusandha, the Truly Enlightened One, the Perfectly Enlightened One. At that time, this Gijjhakuta Mountain had other names. At that time, the people of Rajagaha would climb this Gijjhakuta Mountain, and it would take four days and four nights to reach the summit. Also, bhikkhu, during the time of the Buddha Konagamana, this Gijjhakuta Mountain had other names. At that time, the people of Rajagaha would climb this mountain, and it would take three days and three nights to reach the summit. When the Tathagata Kassapa appeared in the world, this Gijjhakuta Mountain had other names. At that time, the people of Rajagaha would climb this mountain, and it would take two days and two nights to reach the summit. Just as I, the Buddha Sakyamuni, have appeared in the world today, this mountain is named Gijjhakuta Mountain, and one can reach the summit in a short while.'
。若彌勒如來出現於世，此山亦名耆阇崛山。所以然者，諸佛神力咸使出此山在。
「比丘！當以方便，知劫有衰盡，不可稱計。然劫有二種：大劫、小劫。若於劫中無佛出世，爾時復有辟支佛出世，此名為小劫。若如來於劫中出世，爾時彼劫中無有辟支佛出現於世，此名為大劫。比丘！當以此方便，知劫數長遠，不可稱計。是故，比丘！當憶此劫數之義。」
爾時，異比丘聞佛所說，歡喜奉行。
增壹阿含經卷第四十九
非常品第五十一
爾時，世尊告諸比丘：「云何，比丘！汝等流轉生死，經歷苦惱，于中悲號涕泣，淚出為多耶？為恒水多乎？」
爾時，比丘前白佛言：「我等觀察如來所說義，經歷生死，涕泣之淚，多於恒水。」
佛告比丘：「善哉！善哉！諸比丘！如汝所說無有異，汝等在生死，淚多於恒水。所以然者，于生死中亦更父母終亡，于中墮淚不可稱計。長夜之中父兄、姊妹、妻子五親，及諸恩愛，追慕悲泣不可稱計。是故，比丘！當厭患生死，去離此法。如是，比丘！當作此學。」當說此法時，六十餘比丘漏盡意解。
爾時，世尊告諸比丘：「云何，比丘！汝等在生死中，身體毀壞，流血多耶？為恒水多乎？」
爾時，諸比丘白佛言：「如我等觀察如來所說者，流血多於恒水。」
佛告諸比丘：「善哉！善哉！比丘！如汝所言，流血多於恒水。所以然者，在生死中，或作牛、羊、豬、犬、鹿、馬、鳥獸，及余無數所經歷苦惱，實可厭患，當念舍離。如是，比丘！當作是學。」爾時，世尊說是法時，六十餘比丘漏盡意解。
爾時，世尊告諸比丘：「當思惟無常想，廣佈無常想，以思惟、廣佈無常想，盡斷欲愛、色愛、無色愛，無明、憍慢皆悉除盡。猶如以火焚燒草木，永盡無餘。比丘當知，若思惟無常想，廣佈無常想，盡斷三界愛著。
「昔有國王名曰清凈音響，統領閻浮地，有八萬四千城郭，有八萬四千大臣，有八萬四千宮人婇女，一一婇女各有四侍人。爾時，音響聖王無有子息。時，彼大王便作是念：『吾今領此國界，以法治化，無有枉理，然我今日亦無繼嗣，設我終后，門族斷滅
現代漢語譯本：如果彌勒如來出現在世間，這座山也叫做耆阇崛山。之所以這樣，是因為諸佛的神力都使得這座山顯現出來。 『比丘們！應當用方便法門，知道劫有衰敗終盡的時候，不可計數。然而劫有兩種：大劫和小劫。如果在劫中沒有佛出世，那時會有辟支佛出世，這叫做小劫。如果如來在劫中出世，那時那個劫中就沒有辟支佛出現於世，這叫做大劫。比丘們！應當用這種方便法門，知道劫數長遠，不可計數。所以，比丘們！應當記住這劫數的意義。』 當時，其他比丘聽了佛所說，歡喜地奉行。
增壹阿含經卷第四十九
非常品第五十一
當時，世尊告訴眾比丘：『比丘們！你們在生死中流轉，經歷苦惱，其中悲號哭泣，流出的眼淚多呢？還是恒河水多呢？』 當時，比丘們向前稟告佛說：『我們觀察如來所說的意義，經歷生死，哭泣的眼淚，多於恒河水。』 佛告訴比丘們：『很好！很好！比丘們！正如你們所說沒有不同，你們在生死中，眼淚多於恒河水。之所以這樣，是因為在生死中，也會經歷父母去世，其中流下的眼淚不可計數。長夜之中，父親、兄長、姐妹、妻子五親，以及各種恩愛，追思悲泣不可計數。所以，比丘們！應當厭患生死，遠離這種法。這樣，比丘們！應當這樣學習。』當說此法時，六十多位比丘漏盡意解。
當時，世尊告訴眾比丘：『比丘們！你們在生死中，身體毀壞，流出的血多呢？還是恒河水多呢？』 當時，眾比丘稟告佛說：『如我們觀察如來所說的，流出的血多於恒河水。』 佛告訴眾比丘：『很好！很好！比丘們！正如你們所說，流出的血多於恒河水。之所以這樣，是因為在生死中，或者做牛、羊、豬、狗、鹿、馬、鳥獸，以及其他無數所經歷的苦惱，實在令人厭患，應當念著舍離。這樣，比丘們！應當這樣學習。』當時，世尊說此法時，六十多位比丘漏盡意解。
當時，世尊告訴眾比丘：『應當思維無常想，廣泛地散佈無常想，通過思維、廣泛散佈無常想，完全斷除欲愛、色愛、無色愛，無明、驕慢都全部消除乾淨。就像用火焚燒草木，永遠燒盡沒有剩餘。比丘們應當知道，如果思維無常想，廣泛散佈無常想，就能完全斷除三界的愛著。』 『過去有一位國王名叫清凈音響，統治閻浮提，有八萬四千座城郭，有八萬四千位大臣，有八萬四千位宮人婇女，每一位婇女各有四位侍人。當時，音響聖王沒有子嗣。那時，那位大王便這樣想：『我如今統治這個國家，用正法治理教化，沒有冤枉的道理，然而我今天也沒有繼承人，如果我死後，門族就會斷絕。』
English version: If the Tathagata Maitreya appears in the world, this mountain will also be called Mount Gridhrakuta. The reason for this is that the divine power of all Buddhas causes this mountain to appear. 'Monks! You should use skillful means to know that a kalpa has a time of decay and exhaustion, which is immeasurable. However, there are two kinds of kalpas: great kalpas and small kalpas. If no Buddha appears in a kalpa, then a Pratyekabuddha will appear, and this is called a small kalpa. If a Tathagata appears in a kalpa, then no Pratyekabuddha will appear in that kalpa, and this is called a great kalpa. Monks! You should use this skillful means to know that the number of kalpas is long and immeasurable. Therefore, monks! You should remember the meaning of this number of kalpas.' At that time, the other monks, having heard what the Buddha said, joyfully practiced it.
Ekottara Agama Sutra, Scroll 49
Chapter 51, The Extraordinary
At that time, the World Honored One said to the monks: 'Monks! As you transmigrate through birth and death, experiencing suffering, do the tears you shed in sorrow and weeping exceed the water of the Ganges River?' At that time, the monks came forward and said to the Buddha: 'As we observe the meaning of what the Tathagata has said, the tears we have shed in birth and death exceed the water of the Ganges River.' The Buddha told the monks: 'Excellent! Excellent! Monks! As you have said, there is no difference, your tears in birth and death exceed the water of the Ganges River. The reason for this is that in birth and death, you also experience the death of your parents, and the tears shed in that are immeasurable. Throughout the long night, the grief and weeping for fathers, brothers, sisters, wives, the five relatives, and all loved ones are immeasurable. Therefore, monks! You should be weary of birth and death and depart from this dharma. Thus, monks! You should train yourselves in this way.' When this dharma was spoken, more than sixty monks attained the exhaustion of outflows and liberation of mind.
At that time, the World Honored One said to the monks: 'Monks! In your birth and death, is the blood that has flowed from your broken bodies more than the water of the Ganges River?' At that time, the monks said to the Buddha: 'As we observe what the Tathagata has said, the blood that has flowed is more than the water of the Ganges River.' The Buddha told the monks: 'Excellent! Excellent! Monks! As you have said, the blood that has flowed is more than the water of the Ganges River. The reason for this is that in birth and death, you have been born as cows, sheep, pigs, dogs, deer, horses, birds, and beasts, and have experienced countless sufferings, which are truly wearying, and you should think of abandoning them. Thus, monks! You should train yourselves in this way.' At that time, when the World Honored One spoke this dharma, more than sixty monks attained the exhaustion of outflows and liberation of mind.
At that time, the World Honored One said to the monks: 'You should contemplate the thought of impermanence, widely disseminate the thought of impermanence, and through contemplating and widely disseminating the thought of impermanence, completely cut off desire-love, form-love, and formless-love. Ignorance and arrogance will all be completely eliminated. It is like burning grass and trees with fire, which are completely burned away without any remainder. Monks should know that if you contemplate the thought of impermanence and widely disseminate the thought of impermanence, you can completely cut off the attachments of the three realms.' 'In the past, there was a king named Pure Sound, who ruled Jambudvipa. He had eighty-four thousand cities, eighty-four thousand ministers, and eighty-four thousand palace women, each of whom had four attendants. At that time, King Pure Sound had no children. Then, that great king thought: 'I now rule this kingdom, governing and teaching with the Dharma, without any injustice, but today I have no successor. If I die, my lineage will be cut off.'
。』時，彼國王以息因緣故，自歸諸天、龍、神、日、月、星辰，自歸釋、梵、四天王、山神、樹神，下及藥草果神，愿求福，使我生息。
「爾時，三十三天有一天子，名曰須菩提，命將欲終，有五應瑞自然逼己。云何為五？又此諸天華終不萎，此天子華冠自萎；是時，諸天衣無垢坋，爾時此天子衣生垢坋；且三十三天身體香潔，光明徹照，爾時彼天子身體臭處，不可親近；又且三十三天恒有玉女，前後圍繞作倡伎樂，五欲自恣，爾時彼天子命將欲終，玉女離散；又且三十三天有自然之座，四尺入地，設天子起座，離地四尺，然此天子命將欲終，不樂本座。是謂五瑞應自然逼己。
「時，須菩提天子以有此瑞應，爾時釋提桓因告一天子曰：『汝今往至閻浮地，語音響王曰：「釋提桓因致敬無量，興居輕利，游步康強。閻浮地無有德之人與王作息，但今三十三天有天子，名曰須菩提，今有五瑞應自然逼己，必當降神與王作息。雖爾，年壯盛時必當出家學道，修無上梵行。」』諸天對曰：『如是，天王，受天王教。』猶如力士屈申臂頃，從三十三天沒，來至閻浮地。
「爾時，音響大王在高樓上，及持蓋一人。是時，彼天在樓上虛空中，告王曰：『釋提桓因致敬無量，游步康強，興居輕利。閻浮地無有德之人與王作息，今三十三天有天子名須菩提，今有五瑞應以逼於己，當降神下應與王作息。但年壯盛時必當出家學道，修無上梵行。』時，音響王聞此語已，歡喜踴躍，不能自勝，即報天曰：『今來所告，甚過大幸，但降神與我作息，欲求出家，終不違逆。』是時，彼天還至釋提桓因所，即白天王：『音響王者甚愛所白，音響王言：「但使降神，欲出家者終不違逆。」』
「時，釋提桓因便往至須菩提天子所，語須菩提天子言：『汝今發誓愿生音響人王宮中。所以然者，音響人王無有子息，恒以正法治化，汝昔有福，造眾功德，今應降神生彼宮中。』須菩提天子曰：『止！止！天王！我不樂愿生人王宮中，意欲出家學道，在王宮者學道甚難。』釋提桓因告曰：『汝但發願生彼王宮中。我當將護，令汝出家學道。』比丘當知，爾時，須菩提天子即發誓愿生王宮中。
「是時，音響人王與第一夫人，共相交接，覺身懷妊
現代漢語譯本：那時，國王因為沒有子嗣的緣故，就向諸天、龍、神、太陽、月亮、星辰祈求，也向帝釋天、梵天、四大天王、山神、樹神，甚至藥草果實之神祈求，希望得到福報，使他能有子嗣。 當時，三十三天有一位天子，名叫須菩提，他的壽命將盡，有五種衰敗的徵兆自然地逼近他。這五種徵兆是什麼呢？通常諸天所戴的花朵永不凋謝，而這位天子的花冠卻自己枯萎了；通常諸天的衣服沒有污垢，而這位天子的衣服卻生出了污垢；通常三十三天的身體香潔，光明照耀，而這位天子的身體卻散發出臭味，令人無法靠近；通常三十三天有玉女前後圍繞，奏樂歌舞，享受五欲之樂，而這位天子壽命將盡時，玉女們都離散了；通常三十三天有自然形成的座位，四尺陷入地下，如果天子起身，座位會離地四尺，而這位天子壽命將盡時，卻不喜歡坐在原來的座位上。這就是五種衰敗的徵兆自然地逼近他。 當時，須菩提天子因為出現這些衰敗的徵兆，帝釋天就告訴一位天子說：『你現在前往閻浮提，告訴音響國王說：「帝釋天向您致以無量的敬意，祝您起居安康，行動矯健。閻浮提沒有有德之人可以給您做兒子，但是現在三十三天有一位天子，名叫須菩提，他現在有五種衰敗的徵兆自然地逼近他，他必定會降生到人間給您做兒子。雖然如此，他年少壯盛時必定會出家學道，修習無上的梵行。」』諸天回答說：『是的，天王，我們遵從天王的教誨。』就像力士屈伸手臂一樣，他們從三十三天消失，來到了閻浮提。 當時，音響國王在高樓上，有一個人拿著傘蓋。這時，那位天在樓上的虛空中，告訴國王說：『帝釋天向您致以無量的敬意，祝您行動矯健，起居安康。閻浮提沒有有德之人可以給您做兒子，現在三十三天有一位天子名叫須菩提，他現在有五種衰敗的徵兆逼近他，他應當降生到人間給您做兒子。但是他年少壯盛時必定會出家學道，修習無上的梵行。』當時，音響國王聽到這些話后，歡喜雀躍，不能自已，就回答天人說：『您現在所說的，真是太幸運了，只要他能降生給我做兒子，他想出家，我絕不違逆。』這時，那位天人回到帝釋天那裡，就告訴帝釋天說：『音響國王非常喜歡您所說的話，音響國王說：「只要他能降生，想出家，我絕不違逆。」』 當時，帝釋天就前往須菩提天子那裡，告訴須菩提天子說：『你現在發誓愿投生到音響人王的宮中。之所以這樣，是因為音響人王沒有子嗣，一直用正法治理國家，你過去有福報，造了很多功德，現在應該降生到他的宮中。』須菩提天子說：『停止！停止！天王！我不願意投生到人王的宮中，我想要出家學道，在王宮裡學道非常困難。』帝釋天說：『你只要發願投生到那個王宮中。我會保護你，讓你出家學道。』比丘們應當知道，當時，須菩提天子就發誓愿投生到王宮中。 當時，音響人王和第一夫人，共同交合，感覺到自己懷孕了。
English version: At that time, because the king had no heir, he turned to the gods, dragons, spirits, the sun, moon, and stars, as well as to Sakra, Brahma, the Four Heavenly Kings, mountain gods, tree gods, and even the gods of herbs and fruits, wishing for blessings so that he might have a son. At that time, in the Trayastrimsa Heaven, there was a deva named Subhuti, whose life was coming to an end, and five signs of decay naturally approached him. What were these five signs? Usually, the flowers worn by the devas never wither, but this deva's crown of flowers withered on its own; usually, the clothes of the devas are without blemish, but this deva's clothes became soiled; usually, the bodies of the devas in Trayastrimsa Heaven are fragrant and radiant, but this deva's body emitted a foul odor, making him unapproachable; usually, the devas in Trayastrimsa Heaven are surrounded by celestial maidens who play music and dance, indulging in the five desires, but as this deva's life was coming to an end, the maidens dispersed; and usually, the devas in Trayastrimsa Heaven have natural seats that sink four feet into the ground, and when a deva rises, the seat rises four feet above the ground, but as this deva's life was coming to an end, he did not enjoy sitting in his original seat. These were the five signs of decay that naturally approached him. At that time, because the deva Subhuti was experiencing these signs of decay, Sakra told a deva, 'You should now go to Jambudvipa and tell King Sound that Sakra sends him immeasurable respects, wishing him well-being and strength. There is no virtuous person in Jambudvipa who can be his son, but now in Trayastrimsa Heaven, there is a deva named Subhuti, who is experiencing five signs of decay that are naturally approaching him, and he will surely descend to be your son. However, when he is young and strong, he will surely leave home to study the Way and cultivate the supreme Brahma-conduct.' The devas replied, 'Yes, O King, we will follow your instructions.' As quickly as a strong man bends and stretches his arm, they disappeared from Trayastrimsa Heaven and arrived in Jambudvipa. At that time, King Sound was on a high tower, with a person holding a parasol. Then, that deva in the empty space above the tower told the king, 'Sakra sends you immeasurable respects, wishing you strength and well-being. There is no virtuous person in Jambudvipa who can be your son, but now in Trayastrimsa Heaven, there is a deva named Subhuti, who is experiencing five signs of decay that are approaching him, and he should descend to be your son. However, when he is young and strong, he will surely leave home to study the Way and cultivate the supreme Brahma-conduct.' When King Sound heard these words, he was overjoyed and could not contain himself, and he replied to the deva, 'What you have said is extremely fortunate. As long as he descends to be my son, if he wishes to leave home, I will not oppose him.' Then, that deva returned to Sakra and told him, 'King Sound was very pleased with what you said. King Sound said, "As long as he descends, if he wishes to leave home, I will not oppose him."' Then, Sakra went to the deva Subhuti and told him, 'You should now make a vow to be born in the palace of King Sound. The reason for this is that King Sound has no heir and always governs with the righteous Dharma. You have had past blessings and have created many merits, so you should now descend to be born in his palace.' The deva Subhuti said, 'Stop! Stop! O King! I do not wish to be born in the palace of a human king. I wish to leave home to study the Way. It is very difficult to study the Way in a royal palace.' Sakra said, 'You should just make a vow to be born in that royal palace. I will protect you and allow you to leave home to study the Way.' Monks, you should know that at that time, the deva Subhuti made a vow to be born in the royal palace. At that time, King Sound and his first queen had intercourse, and she felt that she was pregnant.
。是時，夫人白音響王曰：『大王當知，我今覺身懷妊。』時王聞已，踴躍歡喜，不能自勝，更以殊特布好坐具，食以甘美如王無異。是時，夫人經八、九月生一男兒，極為端正，顏貌奇特，世之希有。時，音響王召諸外道梵志群臣使令占相，以此因緣本末，具向諸相師說。諸婆羅門報曰：『唯愿大王當察此理！今生太子世之殊特，昔為天子名須菩提，今尋前號名須菩提。』時諸相師立姓號已，各從座起而去。
「時，王子須菩提為王所敬重，未曾離目前。是時，音響王便作是念：『我昔日已來無有子息，緣子息故，禱謝諸天，使有一子，經歷爾許時，今方生子；然天帝所記，當出家學道。我今要設巧便，使不出家學道。』是時，音響王為太子故，設三時宮殿；寒時設溫殿，熱時設涼殿，不寒不熱時設適時宮殿。與設四種宮女居處，第一宮有六萬婇女，第二有六萬婇女，第三有六萬婇女，第四有六萬婇女，各有侍從四人，作轉關坐具，令彼太子于上而臥。若須菩提王子意欲在前遊戲，是時諸婇女輒在前立，是時彼座具隨身迴轉，前有六萬婇女及侍者有四；若彼意欲在後遊戲，是時座床輒隨身迴轉；若復欲與諸婇女共相娛樂，是時座具隨身迴轉，使王子須菩提意在五欲，不樂出家。
「是時，釋提桓因夜半非人之時，便往至王子須菩提所，在虛空中告須菩提王子曰：『王子！昔日豈不作是念乎：「若我在家年壯盛時，當出家學道。」今日何故在五欲中而自娛樂？意不復愿出家學道乎？然我亦有斯言：「勸樂王子使出家學道。」今正是時，設不出家學道者，後悔無益！』釋提桓因說斯語已，便退而去。
「時，王子須菩提在宮人中便生此念：『音響王者，已與我作愛慾羅網，因緣此愛慾羅網故，不得出家學道。我今可斷此羅網，不與穢濁所拘牽，以信堅固，出家學道，在空靜之處，勤學經業，使令日新。』
「是時，王子須菩提重作是念：『音響父王有此六萬婇女前後圍繞，我今當觀察頗有斯理在世永存乎？』爾時，王子須菩提遍觀宮裡，無有女人久存世者。
「時須菩提復作是念：『我今何故觀于外物？當觀身內因緣所起。今此身中頗有發、毛、爪、齒、骨、髓之屬，久存於世乎？』從頭至足觀三十六物污露不凈
現代漢語譯本：當時，夫人告訴音響王說：『大王應當知道，我現在感覺自己懷了身孕。』當時國王聽了，高興得跳躍起來，不能自已，更加用特別精美的坐具，給他吃甘美的食物，和國王沒有兩樣。當時，夫人經過八、九個月生了一個男孩，極其端正，容貌奇特，世上少有。當時，音響王召集所有外道梵志和群臣，讓他們佔卜相面，把這個因緣的來龍去脈，詳細地告訴了相師們。婆羅門們回答說：『希望大王明察這個道理！現在出生的太子是世上特別的人物，過去曾是天子，名叫須菩提，現在沿用以前的稱號，也叫須菩提。』當時，相師們確定了姓氏和名字后，各自從座位上起身離開了。 現代漢語譯本：『當時，王子須菩提受到國王的尊敬和重視，從未離開過他的視線。當時，音響王就想：『我從前一直沒有子嗣，因為想要子嗣，就向諸天祈禱，才得到一個兒子，經歷了這麼長時間，現在才生下兒子；然而天帝所記，他應當出家學道。我現在要設法，讓他不出家學道。』當時，音響王爲了太子，建造了三座宮殿；寒冷時住溫暖的宮殿，炎熱時住涼爽的宮殿，不冷不熱時住適宜的宮殿。還為他安排了四種宮女居住的地方，第一宮有六萬名宮女，第二宮有六萬名宮女，第三宮有六萬名宮女，第四宮有六萬名宮女，每宮都有四名侍從，製作可以轉動的坐具，讓太子在上面睡覺。如果須菩提王子想在前面玩耍，這時宮女們就站在前面，這時坐具就隨著他的身體轉動，前面有六萬名宮女和四名侍從；如果他想在後面玩耍，這時坐床就隨著他的身體轉動；如果他想和宮女們一起娛樂，這時坐具就隨著他的身體轉動，使王子須菩提沉迷於五欲，不樂意出家。 現代漢語譯本：『當時，釋提桓因在半夜非人的時候，就來到王子須菩提那裡，在虛空中告訴須菩提王子說：『王子！你以前難道沒有想過：「如果我在家，年富力強的時候，應當出家學道。」今天為什麼沉迷於五欲之中而自娛自樂？難道不再想出家學道了嗎？然而我也有這樣的想法：「勸說王子出家學道。」現在正是時候，如果不出家學道，將來後悔就沒用了！』釋提桓因說完這些話，就離開了。 現代漢語譯本：『當時，王子須菩提在宮女之中就產生了這樣的想法：『音響王，已經用愛慾的羅網束縛了我，因為這個愛慾的羅網，我不能出家學道。我現在可以斬斷這個羅網，不被污穢所束縛，以堅定的信念，出家學道，在空曠安靜的地方，勤奮學習經業，使自己每天都有新的進步。』 現代漢語譯本：『當時，王子須菩提又想：『音響父王有這六萬名宮女前後圍繞，我現在應當觀察，是否有這種道理在世上能夠永久存在呢？』當時，王子須菩提遍觀宮裡，沒有一個女人能夠長久存活於世。 現代漢語譯本：『當時，須菩提又想：『我現在為什麼觀察外物呢？應當觀察自身內部因緣所生。現在這個身體中，是否有頭髮、毛髮、指甲、牙齒、骨頭、骨髓之類的東西，能夠長久存在於世呢？』從頭到腳觀察身體的三十六種不凈之物。
English version: At that time, the lady said to King Sounding Echo: 'Your Majesty should know that I now feel I am pregnant.' When the king heard this, he jumped for joy, unable to contain himself, and provided even more special and beautiful seating, and fed him delicious food, no different from the king himself. At that time, after eight or nine months, the lady gave birth to a boy, who was extremely handsome, with a unique appearance, rare in the world. At that time, King Sounding Echo summoned all the heretical Brahmins and ministers, and had them perform divination and physiognomy, explaining the cause and effect of this matter in detail to the physiognomists. The Brahmins replied: 'May Your Majesty observe this principle! The prince who is born now is a special person in the world. In the past, he was a heavenly king named Subhuti. Now, he will follow his previous name and also be called Subhuti.' At that time, after the physiognomists had established the surname and name, they each rose from their seats and left. English version: 'At that time, Prince Subhuti was respected and valued by the king, and never left his sight. At that time, King Sounding Echo thought: 'I have never had children before. Because I wanted children, I prayed to the heavens and received a son. After so much time, I have now given birth to a son. However, according to the heavenly emperor's record, he should leave home to study the Way. Now I must devise a way to prevent him from leaving home to study the Way.' At that time, King Sounding Echo built three palaces for the prince; a warm palace for when it was cold, a cool palace for when it was hot, and a suitable palace for when it was neither cold nor hot. He also arranged for four types of palace women to live there. The first palace had 60,000 palace women, the second had 60,000 palace women, the third had 60,000 palace women, and the fourth had 60,000 palace women. Each palace had four attendants, and they made rotating seats for the prince to sleep on. If Prince Subhuti wanted to play in front, the palace women would stand in front, and the seat would rotate with his body, with 60,000 palace women and four attendants in front. If he wanted to play behind, the bed would rotate with his body. If he wanted to enjoy himself with the palace women, the seat would rotate with his body, causing Prince Subhuti to indulge in the five desires and not want to leave home. English version: 'At that time, Sakra, the lord of the gods, came to Prince Subhuti in the middle of the night, at a time when it was not human, and said to Prince Subhuti in the empty space: 'Prince! Did you not think in the past: "If I am at home, when I am young and strong, I should leave home to study the Way." Why are you indulging in the five desires and enjoying yourself today? Do you no longer want to leave home to study the Way? However, I also have this thought: "Persuade the prince to leave home to study the Way." Now is the right time. If you do not leave home to study the Way, it will be useless to regret it in the future!' After Sakra said these words, he left. English version: 'At that time, Prince Subhuti, among the palace women, had this thought: 'King Sounding Echo has already bound me with the net of desire. Because of this net of desire, I cannot leave home to study the Way. Now I can cut off this net, not be bound by filth, and with firm faith, leave home to study the Way. In a quiet and empty place, I will diligently study the scriptures, so that I can make new progress every day.' English version: 'At that time, Prince Subhuti thought again: 'My father, King Sounding Echo, has these 60,000 palace women surrounding him. Now I should observe whether there is such a principle that can exist permanently in the world?' At that time, Prince Subhuti looked throughout the palace and found that no woman could live in the world for long. English version: 'At that time, Subhuti thought again: 'Why am I observing external things now? I should observe the internal causes and conditions that arise within myself. Now, in this body, are there things like hair, fur, nails, teeth, bones, and marrow that can exist in the world for a long time?' From head to toe, he observed the thirty-six impure things of the body.
。然自觀察無一可貪，亦無真實，幻偽非真，皆歸於空，不久存於世。
「是時，王子須菩提復作是念：『我今當斷此羅網，出家學道。』是時，須菩提觀此五受陰身，所謂此色苦，此色習，此色滅，此色出要；痛、想、行、識苦，識習，識滅，識出要。爾時，觀此五陰身已，所謂習法皆是盡法，即于座上得辟支佛。
「時，須菩提辟支佛以覺成佛，便說斯偈：
「『欲我知汝本， 意以思想生， 我不思想汝， 則汝而不有。』
「是時，辟支佛說此偈已，飛在虛空而去。在一山中，獨在樹下，于無餘涅槃界而般涅槃。
「爾時，音響王告傍臣曰：『汝往觀須菩提宮內，王子為寤寐安隱乎？』爾時，大臣受王教令，即往至王子宮內，然所寢內室門戶牢固。時彼大臣還至王所，前白王言：『王子寤寐安隱，門戶牢固。』時王再三問：『汝往看王子為善眠乎？』爾時，彼臣復至宮門，然門戶牢固。復往白王：『王子在宮眠寐不覺，門戶牢固，至今不開。』時音響王復作是念：『我息王子少時猶不眠寐，何況今日年壯盛時有眠寐乎？宜自往看知子吉兇，我子將不得疾病也？』
「是時，音響王即往至須菩提宮內，至門外立告一人曰：『汝今施梯逾墻入內與吾開門。』彼人受王教敕，即施梯逾墻入內與王開門。時王入內觀內宮中，所臥床空，不見王子；不見已，告婇女曰：『王子須菩提今為所在？』諸婇女曰：『我等亦不知王子所在。』時音響王聞斯語已，自投乎地，良久乃穌。是時，音響王告群臣曰：『我息小時猶生斯念：「設我長大，當剃除鬚髮，著三法衣，以信堅固，出家學道。」然今王子必當舍我出家學道，汝等各各四面求索王子竟為所在？』即時，群臣乘駕流馳，處處求索。
「爾時，有臣逕往至彼山中，中道復作是念：『若王子須菩提出家學道者，必當在此學道。』爾時，大臣遙見王子須菩提在一樹下，結加趺坐。時臣便生斯念：『此是王子須菩提。』熟視察之，還詣王所，前白王言：『王子須菩提近在山中樹下，結加趺坐。』時音響王聞斯語已，即往至彼山中，遙見須菩提在山樹下，結加趺坐，復自投于地：『我息昔日自誓願曰：「設我向二十，當出家學道。」今將不誤。又且天告我言：「汝子必當學道
然而，自我觀察，沒有一樣東西值得貪戀，也沒有什麼是真實的。虛幻和虛假並非真實，一切都歸於空無，不會長久存在於世。 這時，王子須菩提又生起這樣的念頭：『我現在應當斷絕這羅網，出家修道。』這時，須菩提觀察這五受陰身，所謂這色是苦，這色是苦的根源，這色是苦的止息，這色是脫離苦的途徑；痛、想、行、識是苦，識是苦的根源，識是苦的止息，識是脫離苦的途徑。當時，觀察這五陰身後，所謂習法都是盡法，就在座位上證得辟支佛果。 當時，須菩提辟支佛以覺悟成佛，便說了這首偈： 『慾望啊，我瞭解你的本質， 意念因思想而生。 我不去想你， 你就不會存在。』 當時，辟支佛說完這首偈后，就飛到空中離去。在一座山中，獨自在樹下，進入無餘涅槃界而般涅槃。 當時，音響王告訴身邊的臣子說：『你去看看須菩提的宮殿內，王子是醒著還是睡得安穩？』當時，大臣接受國王的命令，就前往王子的宮殿內，然而寢室的門窗都緊閉著。當時，大臣回到國王那裡，向前稟告國王說：『王子睡得很安穩，門窗都緊閉著。』國王再三問：『你去看王子睡得好不好？』當時，那臣子又到宮門，然而門窗都緊閉著。又回去稟告國王說：『王子在宮中睡覺，沒有醒來，門窗都緊閉著，至今沒有打開。』當時，音響王又生起這樣的念頭：『我的兒子小時候尚且不睡覺，何況今天年富力強的時候會睡覺呢？應該親自去看看，瞭解兒子的吉兇，我的兒子難道是生病了嗎？』 當時，音響王就前往須菩提的宮殿內，到門外站著，告訴一個人說：『你現在架梯子翻墻進去，為我打開門。』那人接受國王的命令，就架梯子翻墻進去，為國王打開門。當時，國王進入宮中，看到臥床空無一人，不見王子；不見后，告訴宮女們說：『王子須菩提現在在哪裡？』宮女們說：『我們也不知道王子在哪裡。』當時，音響王聽到這話后，就自己倒在地上，過了很久才甦醒過來。當時，音響王告訴群臣說：『我的兒子小時候就曾有這樣的念頭：「如果我長大，應當剃除鬚髮，穿上三法衣，以堅定的信念，出家修道。」然而現在王子必定是捨棄我出家修道了，你們各自向四面尋找王子到底在哪裡？』當時，群臣駕著車馬飛奔，到處尋找。 當時，有位大臣直接前往那座山中，在半路上又生起這樣的念頭：『如果王子須菩提是出家修道的話，必定是在這裡修道。』當時，大臣遠遠地看見王子須菩提在一棵樹下，結跏趺坐。當時，大臣就生起這樣的念頭：『這就是王子須菩提。』仔細觀察后，就回到國王那裡，向前稟告國王說：『王子須菩提就在附近的山中樹下，結跏趺坐。』當時，音響王聽到這話后，就前往那座山中，遠遠地看見須菩提在山中樹下，結跏趺坐，又自己倒在地上：『我的兒子過去曾發誓說：「如果我到了二十歲，就出家修道。」現在將不會有錯。而且天神告訴我：「你的兒子必定會修道。」』
However, upon self-observation, there is nothing to be greedy for, nor is there any truth. Illusions and falsehoods are not real; all return to emptiness and will not last long in the world. At that time, Prince Subhuti again had this thought: 'I should now sever this net and leave home to study the Way.' At that time, Subhuti observed these five aggregates of clinging, namely, this form is suffering, this form is the origin of suffering, this form is the cessation of suffering, this form is the path to the cessation of suffering; feeling, perception, mental formations, and consciousness are suffering, consciousness is the origin of suffering, consciousness is the cessation of suffering, consciousness is the path to the cessation of suffering. At that time, having observed these five aggregates, the so-called practices are all exhausted, and he attained the Pratyekabuddha fruit on the spot. At that time, Subhuti, the Pratyekabuddha, having attained Buddhahood through enlightenment, spoke this verse: 'Desire, I know your essence, The mind arises from thought. If I do not think of you, You will not exist.' At that time, after the Pratyekabuddha spoke this verse, he flew into the sky and departed. In a mountain, alone under a tree, he entered the realm of Nirvana without remainder and passed away. At that time, King Sound told his attendant ministers: 'Go and see in Subhuti's palace, is the prince awake or sleeping peacefully?' At that time, the minister received the king's order and went to the prince's palace, but the doors and windows of the bedroom were tightly closed. At that time, the minister returned to the king and reported to the king, 'The prince is sleeping peacefully, and the doors and windows are tightly closed.' The king asked again and again, 'Go and see if the prince is sleeping well?' At that time, the minister went to the palace gate again, but the doors and windows were tightly closed. He returned to report to the king, 'The prince is sleeping in the palace, not awake, and the doors and windows are tightly closed, and have not been opened until now.' At that time, King Sound again had this thought: 'My son did not sleep even when he was young, how much less would he sleep today when he is in his prime? I should go and see for myself, to know my son's well-being, is my son sick?' At that time, King Sound went to Subhuti's palace, stood outside the door, and told a person, 'Now you put up a ladder, climb over the wall, go inside, and open the door for me.' That person received the king's order, put up a ladder, climbed over the wall, went inside, and opened the door for the king. At that time, the king entered the palace and saw that the bed was empty, and the prince was not there; after not seeing him, he told the palace women, 'Where is Prince Subhuti now?' The palace women said, 'We also do not know where the prince is.' At that time, King Sound, upon hearing these words, fell to the ground, and after a long time, he revived. At that time, King Sound told his ministers, 'My son had this thought when he was young: "If I grow up, I should shave my head and beard, wear the three robes, and with firm faith, leave home to study the Way." However, now the prince must have abandoned me to leave home to study the Way. You each search in all directions for where the prince is?' At that time, the ministers drove their carriages and horses, rushing everywhere to search. At that time, a minister went directly to that mountain, and on the way, he had this thought: 'If Prince Subhuti has left home to study the Way, he must be studying the Way here.' At that time, the minister saw from afar Prince Subhuti sitting in full lotus posture under a tree. At that time, the minister had this thought: 'This is Prince Subhuti.' After observing carefully, he returned to the king and reported to the king, 'Prince Subhuti is nearby in the mountains under a tree, sitting in full lotus posture.' At that time, King Sound, upon hearing these words, went to that mountain, and from afar saw Subhuti in the mountains under a tree, sitting in full lotus posture, and again fell to the ground: 'My son had vowed in the past, "If I reach the age of twenty, I will leave home to study the Way." Now there will be no mistake. Moreover, the gods told me, "Your son will surely study the Way."'
。」』時音響王直前語須菩提曰：『汝今何故舍我出家學道。』時辟支佛默然不對。王復告曰：『汝母極懷愁憂，須見汝乃食。時起詣宮。』時辟支佛不言不語默然而住。
「時音響王即前捉手，亦不動搖。王復告群臣曰：『王子今日已取命終，釋提桓因先來告我：「汝應得息，但當出家學道。」然今王子已出家學道，今輿此舍利，詣王國界，當蛇旬之時。』
「彼山中諸神祇，現半身白王曰：『此是辟支佛，非是王子；蛇旬舍利法，不如王子法。所以然者，我是過去諸佛弟子，諸佛亦有此教。世有四人應與起偷婆。云何為四？如來、至真、等正覺應起偷婆；辟支佛應起偷婆；如來弟子漏盡阿羅漢應起偷婆，當蛇旬轉輪聖王身時，蛇旬如來、辟支佛身，亦復如是。』
「爾時，音響王復語天曰：『當云何供養蛇旬轉輪王身？』樹神報曰：『轉輪聖王與作鐵槨，盛滿香油，沐浴轉輪聖王身，以白凈劫波育衣，纏裹其身，復以彩畫之衣而覆其上，而著槨中，復以鐵蓋而蓋其上，處處施釘，復以百張白疊而裹其槨，以種種雜香積在乎地，以鐵槨安著其中，七日七夜之中，華香供養，懸繒、幡蓋，作倡伎樂。過七日後，復取王身而蛇旬之，以取捨利，蛇旬復經七日七夜不絕，於四徼道中而起偷婆，復以香華、幡蓋種種供養。大王當知，供養轉輪聖王舍利，其事如是；諸佛如來、辟支佛、阿羅漢亦復如是。』
「時音響王語彼天曰：『以何因緣供養轉輪聖王身？以何因緣供養佛、辟支佛、阿羅漢身？』天報王曰：『轉輪聖王以法王治，自不殺生，復教他人使不行殺；自不與不取，復教他人使不竊盜；己不淫妷，復教他人不犯他妻；己不妄言、綺語、惡口、兩舌斗亂彼此、嫉妒、恚、癡，己意專正，恒行正見，亦使他人習其正見。是謂，大王！由此因緣，轉輪聖王應起偷婆。』
「王問天曰：『復以何因緣漏盡阿羅漢應起偷婆？』天報王曰：『漏盡阿羅漢比丘欲愛已盡，瞋恚、愚癡已除，已度有至無為，是世間良祐福田，由此因緣，漏盡阿羅漢應起偷婆。』
「王復問曰：『以何因緣辟支佛應起偷婆？』天報王曰：『辟支佛者無師自覺，出世甚難，得現法報，脫于惡趣，令人生天上，由此因緣，辟支佛應起偷婆
現代漢語譯本：當時，音響王直接走到須菩提面前說：『你現在為什麼要捨棄我出家學道？』當時，辟支佛沉默不語。國王又說：『你母親非常憂愁，必須見到你才肯吃飯。』於是，辟支佛起身前往王宮。當時，辟支佛不說話，也不動，只是默默地站著。 現代漢語譯本：當時，音響王上前抓住他的手，辟支佛仍然不動。國王又告訴群臣說：『王子今天已經去世了，釋提桓因先前告訴我：「你應該得到安息，但應當出家學道。」現在王子已經出家學道，現在用這舍利，前往王國邊境，應當進行蛇旬儀式。』 現代漢語譯本：那山中的諸位神祇，現出半身對國王說：『這是辟支佛，不是王子；蛇旬舍利的儀式，不如對待王子的儀式。之所以這樣，是因為我是過去諸佛的弟子，諸佛也有這樣的教誨。世上有四種人應該為他們建造佛塔。哪四種呢？如來、至真、等正覺應該建造佛塔；辟支佛應該建造佛塔；如來弟子中漏盡的阿羅漢應該建造佛塔，當蛇旬轉輪聖王的遺體時，蛇旬如來、辟支佛的遺體，也是如此。』 現代漢語譯本：當時，音響王又問天神說：『應當如何供養蛇旬轉輪王的遺體呢？』樹神回答說：『為轉輪聖王制作鐵棺槨，盛滿香油，沐浴轉輪聖王的遺體，用潔白的劫波育衣包裹他的身體，再用彩繪的衣服覆蓋在上面，然後放入棺槨中，再用鐵蓋蓋上，處處釘牢，再用一百張白布包裹棺槨，用各種雜香堆積在地上，將鐵棺槨安放在其中，七天七夜之中，用鮮花香料供養，懸掛絲綢、幡蓋，演奏音樂。過了七天之後，再取出王身進行蛇旬，取出舍利，蛇旬儀式再持續七天七夜不間斷，在四條道路的交叉口建造佛塔，再用香花、幡蓋等各種物品供養。大王應當知道，供養轉輪聖王的舍利，事情就是這樣；諸佛如來、辟支佛、阿羅漢也是如此。』 現代漢語譯本：當時，音響王問天神說：『因為什麼原因要供養轉輪聖王的遺體？又因為什麼原因要供養佛、辟支佛、阿羅漢的遺體？』天神回答國王說：『轉輪聖王以法治國，自己不殺生，也教導他人不要殺生；自己不偷盜，也教導他人不要偷盜；自己不邪淫，也教導他人不要侵犯他人妻子；自己不說謊、不花言巧語、不說惡語、不挑撥離間、不嫉妒、不嗔恨、不愚癡，自己心意端正，恒常奉行正見，也使他人學習正見。這就是，大王！因為這些原因，轉輪聖王應該建造佛塔。』 現代漢語譯本：國王問天神說：『又因為什麼原因漏盡的阿羅漢應該建造佛塔？』天神回答國王說：『漏盡的阿羅漢比丘，欲愛已經斷盡，嗔恚、愚癡已經消除，已經從有為的境界到達無為的境界，是世間良善的福田，因為這些原因，漏盡的阿羅漢應該建造佛塔。』 現代漢語譯本：國王又問說：『因為什麼原因辟支佛應該建造佛塔？』天神回答國王說：『辟支佛是無師自悟，出世非常難得，能得到現世的果報，脫離惡道，使人升到天上，因為這些原因，辟支佛應該建造佛塔。』
English version: At that time, King Yinxiang went directly to Subhuti and said, 'Why are you abandoning me to leave home and study the Way?' At that time, the Pratyekabuddha remained silent. The king then said, 'Your mother is very worried and will only eat if she sees you.' So, the Pratyekabuddha got up and went to the palace. At that time, the Pratyekabuddha did not speak, nor did he move, but stood silently. English version: At that time, King Yinxiang stepped forward and took his hand, but the Pratyekabuddha still did not move. The king then told his ministers, 'The prince has passed away today. Sakra had previously told me, 「You should find peace, but you should leave home and study the Way.」 Now the prince has left home to study the Way. Now, with this relic, we shall go to the border of the kingdom and perform the cremation ceremony.' English version: The deities in the mountains appeared halfway and said to the king, 'This is a Pratyekabuddha, not a prince; the cremation ceremony for relics is not the same as for a prince. The reason for this is that I am a disciple of the Buddhas of the past, and the Buddhas also have this teaching. There are four types of people in the world for whom stupas should be built. What are the four? The Tathagata, the Perfectly Enlightened One, should have a stupa built; the Pratyekabuddha should have a stupa built; the Arhat who has exhausted all outflows among the Tathagata's disciples should have a stupa built. When cremating the body of a Wheel-Turning Sage King, the cremation of the Tathagata and Pratyekabuddha is also done in the same way.' English version: At that time, King Yinxiang asked the deity, 'How should we make offerings to the cremated body of the Wheel-Turning King?' The tree deity replied, 'Make an iron coffin for the Wheel-Turning Sage King, fill it with fragrant oil, bathe the body of the Wheel-Turning Sage King, wrap his body in pure white kshau fabric, then cover it with painted clothes, and place it in the coffin. Then, cover it with an iron lid, nail it securely everywhere, and wrap the coffin with one hundred white cloths. Pile various fragrant substances on the ground, and place the iron coffin in the middle. For seven days and seven nights, make offerings of flowers and incense, hang silk banners and canopies, and play music. After seven days, take out the king's body and cremate it to collect the relics. The cremation ceremony should continue for seven days and seven nights without interruption. Build stupas at the intersections of the four roads, and make offerings with flowers, incense, banners, and canopies. Great King, you should know that the offering of the relics of the Wheel-Turning Sage King is done in this way; the same is true for the Buddhas, Pratyekabuddhas, and Arhats.' English version: At that time, King Yinxiang asked the deity, 'For what reason should the body of the Wheel-Turning Sage King be offered? And for what reason should the bodies of the Buddha, Pratyekabuddha, and Arhat be offered?' The deity replied to the king, 'The Wheel-Turning Sage King governs with the Dharma, does not kill himself, and teaches others not to kill; he does not steal himself, and teaches others not to steal; he does not engage in sexual misconduct, and teaches others not to violate the wives of others; he does not lie, does not use flowery language, does not speak harsh words, does not sow discord, does not envy, does not hate, and is not ignorant. He is upright in his mind, constantly practices right view, and also causes others to learn right view. This is why, Great King! For these reasons, a stupa should be built for the Wheel-Turning Sage King.' English version: The king asked the deity, 'For what reason should a stupa be built for an Arhat who has exhausted all outflows?' The deity replied to the king, 'The Arhat bhikkhu who has exhausted all outflows has extinguished desire, eliminated anger and ignorance, and has crossed from the realm of existence to the realm of non-existence. He is a field of merit for the world, and for these reasons, a stupa should be built for an Arhat who has exhausted all outflows.' English version: The king then asked, 'For what reason should a stupa be built for a Pratyekabuddha?' The deity replied to the king, 'The Pratyekabuddha is self-enlightened without a teacher, and it is very rare for one to appear in the world. He can attain the fruit of the present life, escape from evil realms, and cause people to ascend to the heavens. For these reasons, a stupa should be built for a Pratyekabuddha.'
。』
「王復問曰：『以何因緣如來應起偷婆？』天報王曰：『如來十力具足，此十力者非聲聞、辟支佛所能及逮，轉輪聖王所不能及，世間群萌所不能及也。如來四無所畏在大眾中，能師子吼轉于梵輪。如來不度者度，不脫者脫，不般涅槃者令般涅槃，無救護者與作覆蔭，盲者作眼目，與諸疾病作大醫王，天及世人、魔、若魔天，靡不宗奉，可敬可貴，回于惡趣令至善處。是謂，大王！由此因緣，如來應起偷婆。是謂，大王！由此因緣本末，四種之人應起偷婆。』爾時，音響王語彼天曰：『善哉！善哉！神天！我今受汝教，令供養此舍利，當如供養辟支佛。』
「爾時，音響王告諸人曰：『汝等各輿須菩提辟支佛舍利往王國界。』群臣聞王教已，臥著金床，輿詣國界。是時，音響王即敕使作鐵槨，盛滿香油，沐浴辟支佛身，以劫波育衣纏裹其身，復以雜彩好衣，而覆其上，安處鐵槨中，復以鐵蓋而蓋其上，處處安釘，極令牢固，以百張白疊而覆其上，取種種好香以辟支佛身而著其中，七日七夜香華供養；過七日後，蛇旬辟支佛舍利，復供養七日作倡伎樂，於四衢道頭起一偷婆，后以香華、繒彩、幡蓋，作倡伎樂而供養之。
「比丘當知，其有眾生恭敬供養辟支佛舍利者，命終之後即生三十三天上，其有眾生思惟無常之想，回三惡趣，生天人中。諸比丘！汝等莫作斯觀。爾時音響王者，豈異人乎？則我身是。其思惟無常想者，多所饒益。我今觀此義已，告諸比丘，當思惟無常想，廣佈無常想。以思惟無常之想，便欲愛、色愛、無色愛盡斷，無明、憍慢永無遺余，猶如以火焚燒草木、高好講堂窗牖門間。比丘！思惟無常想亦復如是，盡斷欲愛、色愛、無色愛，永無遺余。是故，比丘！當盡心意，無令違失。」當說斯法時，于彼座上六十餘比丘漏盡意解。
爾時，世尊告諸比丘：「若比丘、比丘尼心五弊而不斷，不除心五結，彼比丘、比丘尼日夜于善法減而無增益。云何心五弊而不斷？於是，比丘！有狐疑心於如來所，亦不解脫，亦不入其正法，彼人心不在諷誦，是謂斯比丘心弊不斷。
「複次，比丘！有疑心於正法，亦不解脫，亦不入其正法，彼人亦不諷誦，是謂斯人心弊不斷
現代漢語譯本 王復問道：『因為什麼因緣，如來應該建造佛塔？』天神告訴國王說：『如來具足十力，這十力不是聲聞、辟支佛所能達到的，也不是轉輪聖王所能達到的，世間一切眾生都不能達到。如來有四無所畏，在大眾中，能像獅子吼一樣宣說佛法。如來能度化那些未被度化的人，解脫那些未被解脫的人，讓那些未入涅槃的人進入涅槃，為那些沒有救護的人提供庇護，為盲人提供眼睛，為各種疾病提供大醫王，天人、世人、魔、魔天，沒有不尊敬信奉的，值得敬重和珍貴，能使人從惡道轉到善處。這就是，大王！因為這個因緣，如來應該建造佛塔。這就是，大王！因為這個因緣的本末，四種人應該建造佛塔。』當時，音響王對天神說：『好啊！好啊！神天！我今天接受你的教誨，供養這些舍利，應當像供養辟支佛一樣。』 當時，音響王告訴眾人說：『你們各自抬著須菩提辟支佛的舍利前往王國邊界。』群臣聽了國王的命令后，將舍利放在金床上，抬到國界。當時，音響王就命令製作鐵棺槨，裝滿香油，沐浴辟支佛的身體，用劫波育衣包裹他的身體，再用各種彩色好衣覆蓋在上面，安置在鐵棺槨中，再用鐵蓋蓋上，處處釘牢，使其非常堅固，用一百張白疊覆蓋在上面，取各種好香放在辟支佛的身體周圍，七天七夜用香花供養；過了七天後，蛇旬辟支佛的舍利，又供養七天，演奏音樂，在四通八達的道路口建造一座佛塔，然後用香花、絲綢、幡蓋，演奏音樂來供養它。 比丘們應當知道，如果有眾生恭敬供養辟支佛的舍利，命終之後就會生到三十三天上，如果有眾生思維無常的道理，就能脫離三惡道，生到天人之中。諸位比丘！你們不要這樣看待。當時的音響王，難道是別人嗎？就是我自身。那些思維無常道理的人，能得到很多利益。我現在觀察了這個道理，告訴諸位比丘，應當思維無常的道理，廣泛宣揚無常的道理。通過思維無常的道理，就能徹底斷除欲愛、色愛、無色愛，無明、驕慢永遠不會殘留，就像用火焚燒草木、高大的講堂、窗戶、門一樣。比丘們！思維無常的道理也是這樣，能徹底斷除欲愛、色愛、無色愛，永遠不會殘留。所以，比丘們！應當盡心盡力，不要違背這個道理。』當說這個法的時候，在那個座位上，有六十多位比丘漏盡意解。 當時，世尊告訴諸位比丘：『如果比丘、比丘尼心中有五種弊病而不斷除，不去除心中的五種結縛，那麼這些比丘、比丘尼日夜在善法上減少而沒有增加。什麼是心中有五種弊病而不斷除呢？這裡，比丘們！如果有人對如來心存疑惑，也不能解脫，也不能進入正法，這個人心裡不在誦經，這就是說這個比丘心中的弊病沒有斷除。 『再次，比丘們！如果有人對正法心存疑惑，也不能解脫，也不能進入正法，這個人也不誦經，這就是說這個人心中弊病沒有斷除。
English version King Fu asked: 『For what reason should the Tathagata build a stupa?』 The deity told the king: 『The Tathagata is endowed with ten powers, which are beyond the reach of Sravakas and Pratyekabuddhas, beyond the reach of the Wheel-Turning Sage King, and beyond the reach of all beings in the world. The Tathagata has four fearlessnesses, and in the assembly, he can roar like a lion and turn the wheel of Dharma. The Tathagata can liberate those who are not liberated, free those who are not free, lead those who have not entered Nirvana to Nirvana, provide shelter for those who have no protection, give sight to the blind, and be the great physician for all diseases. Gods, humans, demons, and demon gods all respect and believe in him, he is worthy of reverence and precious, and he can turn people from evil paths to good places. This is, O King! For this reason, the Tathagata should build a stupa. This is, O King! Because of the beginning and end of this reason, four kinds of people should build stupas.』 At that time, King Sound said to the deity: 『Excellent! Excellent! Divine being! I now accept your teachings and will make offerings to these relics as if I were making offerings to a Pratyekabuddha.』 At that time, King Sound told the people: 『Each of you carry the relics of the Pratyekabuddha Subhuti to the border of the kingdom.』 After the ministers heard the king's order, they placed the relics on a golden bed and carried them to the border. At that time, King Sound immediately ordered the making of an iron coffin, filled it with fragrant oil, bathed the body of the Pratyekabuddha, wrapped his body in a robe of fine linen, covered it with various colorful and beautiful clothes, placed it in the iron coffin, covered it with an iron lid, nailed it firmly in place, covered it with a hundred white cloths, took various fragrant incense and placed it around the body of the Pratyekabuddha, and made offerings of incense and flowers for seven days and seven nights; after seven days, the relics of the Pratyekabuddha were honored, and offerings were made for another seven days with music and performances, and a stupa was built at the crossroads, and then it was offered with incense, flowers, silk, banners, and music. Monks should know that if there are beings who respectfully make offerings to the relics of a Pratyekabuddha, after they die, they will be reborn in the Thirty-Three Heavens. If there are beings who contemplate the impermanence of things, they will be freed from the three evil paths and be reborn among gods and humans. Monks! You should not view it this way. Was King Sound at that time someone else? It was myself. Those who contemplate the impermanence of things can gain many benefits. Now that I have observed this principle, I tell you monks, you should contemplate the impermanence of things and widely proclaim the impermanence of things. By contemplating the impermanence of things, one can completely cut off the desire for sensual pleasures, the desire for form, and the desire for formlessness. Ignorance and arrogance will never remain, just like fire burning grass, trees, tall lecture halls, windows, and doors. Monks! Contemplating the impermanence of things is also like this, it can completely cut off the desire for sensual pleasures, the desire for form, and the desire for formlessness, and nothing will remain. Therefore, monks! You should do your best and not violate this principle.』 When this Dharma was spoken, more than sixty monks in that assembly attained the extinction of outflows and the liberation of mind. At that time, the World Honored One told the monks: 『If a monk or nun has five defilements in their mind that they do not cut off, and do not remove the five fetters in their mind, then these monks and nuns will decrease in good Dharma day and night and will not increase. What are the five defilements in the mind that are not cut off? Here, monks! If someone has doubts about the Tathagata, they cannot be liberated, nor can they enter the true Dharma, and this person's mind is not on reciting scriptures, this is to say that the defilement in this monk's mind has not been cut off.』 『Furthermore, monks! If someone has doubts about the true Dharma, they cannot be liberated, nor can they enter the true Dharma, and this person does not recite scriptures, this is to say that the defilement in this person's mind has not been cut off.』
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「複次，比丘！有疑心於聖眾，亦不解脫，亦不施意向和合眾，亦復不在道品法中，是謂斯比丘心弊不斷。
「複次，比丘！犯于禁戒，不自悔過，彼比丘已犯禁戒，不自改悔，亦不施心在道品之中，是謂斯比丘心弊不斷。
「複次，比丘！心意不定而修梵行：『我以此梵行之德，生於天上，若諸神祇。』然彼比丘以此心行修于梵行，心不專在道品之中；心已不在道品之中，是謂心弊不斷。如是比丘心五弊不斷。
「云何比丘五結不斷？於是，比丘！懈怠不求方便，彼比丘已有懈怠，不求方便，是謂斯比丘心結不斷。
「複次，比丘！恒喜多妄，貪在眠寐；彼比丘以喜多妄，貪在眠寐，是謂斯比丘第二心結不斷。
「複次，比丘！意不定，恒喜多亂；彼比丘心已亂不定，是謂比丘第三心結不斷。
「複次，比丘！根門不定；彼比丘已根門不定，是謂比丘第四心結不斷。
「複次，比丘！恒喜在市，不在靜處，是謂比丘第五心結不斷。
「若比丘、比丘尼，有此五心弊、五心結不斷，彼比丘、比丘尼晝夜之中善法斷絕，無有增益。猶如雞子若八、若十二，不隨時覆蔭，不隨𣭀，不隨時將護，彼雞雖生此念：『使我雞子得全無他。』然此雞子終不安隱。所以然者，皆由不隨時將護之所致，后復斷壞不成其子。此亦如是，若比丘、比丘尼、五心結不斷、五心弊不除，晝夜之中於善法減，無有增益。
「若複比丘、比丘尼，五心結斷、五心弊除，晝夜之中善法增益，無有損減。猶如雞子若八、若十二，隨時將護，隨時育養，隨時蔭覆，彼雞雖生斯念：『使我雞子全不成就。』然彼雞子自然成就，安隱無為。所以然者，隨時長養，令得無為，時諸雞子尋得出外。此亦如是，若比丘、比丘尼，五心弊斷、五心結除，彼比丘、比丘尼于長夜之中善法增益，無有損減。
「是故，比丘、若比丘尼、當施設心無有猶豫狐疑于佛、猶豫狐疑于眾。具足於戒律，心意專正，無有錯亂，亦不興意希望余法，亦不僥倖修梵行：『我當以此行法作天、人身，神妙尊豪。』
「若復有比丘、比丘尼無有狐疑猶豫于佛、法、聖眾，亦無犯戒，無所漏失。我今告汝，重囑累汝，彼比丘當趣二處：若生天上、若在人中
現代漢語譯本： 『再者，比丘！如果對聖眾有疑心，也不能解脫，也不會致力於使僧團和合，也不會在道品法中，這叫做這位比丘的心弊沒有斷除。 『再者，比丘！如果犯了戒律，不自己懺悔過錯，這位比丘已經犯了戒律，不自己改正悔悟，也不致力于道品之中，這叫做這位比丘的心弊沒有斷除。 『再者，比丘！如果心意不定而修梵行：『我憑藉這梵行的功德，可以生到天上，或者成為諸神。』然而這位比丘以這樣的心行修習梵行，心不專注于道品之中；心已經不在道品之中，這叫做心弊沒有斷除。像這樣，比丘的心有五種弊病沒有斷除。 『比丘，什麼是五種心結沒有斷除呢？』在這裡，比丘！如果懈怠而不尋求方便，這位比丘已經懈怠，不尋求方便，這叫做這位比丘的心結沒有斷除。 『再者，比丘！如果總是喜歡妄語，貪圖睡眠；這位比丘因為喜歡妄語，貪圖睡眠，這叫做這位比丘的第二種心結沒有斷除。 『再者，比丘！如果心意不定，總是喜歡散亂；這位比丘的心已經散亂不定，這叫做比丘的第三種心結沒有斷除。 『再者，比丘！如果根門不定；這位比丘已經根門不定，這叫做比丘的第四種心結沒有斷除。 『再者，比丘！如果總是喜歡在市集，不在安靜的地方，這叫做比丘的第五種心結沒有斷除。 『如果比丘、比丘尼，有這五種心弊、五種心結沒有斷除，這位比丘、比丘尼日夜之間善法斷絕，沒有增長。就像雞的卵，無論是八個還是十二個，不及時覆蓋，不及時孵化，不及時保護，這隻雞雖然有這樣的想法：『讓我的雞卵能夠完全沒有其他損害。』然而這些雞卵最終不會安全。之所以這樣，都是因為沒有及時保護所導致的，後來又斷裂損壞而不能成為小雞。這也像這樣，如果比丘、比丘尼，五種心結沒有斷除、五種心弊沒有去除，日夜之間善法減少，沒有增長。 『如果比丘、比丘尼，五種心結斷除、五種心弊去除，日夜之間善法增長，沒有減少。就像雞的卵，無論是八個還是十二個，及時保護，及時養育，及時覆蓋，這隻雞雖然有這樣的想法：『讓我的雞卵完全不能成功。』然而這些雞卵自然會成功，安全無憂。之所以這樣，是因為及時養育，使它們得以無憂，到時這些小雞就會自己出來。這也像這樣，如果比丘、比丘尼，五種心弊斷除、五種心結去除，這位比丘、比丘尼在長夜之中善法增長，沒有減少。 『因此，比丘、比丘尼，應當下定決心，不要對佛、對僧團有猶豫和懷疑。要具足戒律，心意專一正直，沒有錯亂，也不要生起希望其他法的念頭，也不要僥倖地修習梵行：『我應當憑藉這種修行方法成為天人，神妙尊貴。』 『如果比丘、比丘尼沒有對佛、法、聖眾有狐疑和猶豫，也沒有犯戒，沒有過失。我現在告訴你們，再次囑咐你們，這位比丘應當趨向兩個地方：要麼生到天上，要麼在人間。』
English version: 'Furthermore, bhikkhus! If there is doubt about the Sangha, one is not liberated, nor does one direct one's mind towards the harmony of the community, nor is one in the path of the Dhamma. This is called a bhikkhu whose mental defilements are not abandoned.' 'Furthermore, bhikkhus! If one violates the precepts and does not repent, that bhikkhu, having violated the precepts, does not correct and repent, nor does he direct his mind towards the path of the Dhamma. This is called a bhikkhu whose mental defilements are not abandoned.' 'Furthermore, bhikkhus! If one practices the holy life with an unsettled mind, thinking, 『By the merit of this holy life, I will be born in heaven, or among the gods.』 However, that bhikkhu practices the holy life with such a mindset, his mind is not focused on the path of the Dhamma; his mind is not in the path of the Dhamma, this is called mental defilements not abandoned. Thus, a bhikkhu has five mental defilements that are not abandoned.' 'Bhikkhus, what are the five mental fetters that are not abandoned?' Here, bhikkhus! If one is lazy and does not seek means, that bhikkhu is lazy and does not seek means, this is called a bhikkhu whose mental fetters are not abandoned.' 'Furthermore, bhikkhus! If one always likes to lie and is greedy for sleep; that bhikkhu, because he likes to lie and is greedy for sleep, this is called the second mental fetter of that bhikkhu not abandoned.' 'Furthermore, bhikkhus! If one's mind is unsettled and always likes to be distracted; that bhikkhu's mind is already distracted and unsettled, this is called the third mental fetter of the bhikkhu not abandoned.' 'Furthermore, bhikkhus! If one's sense doors are unsettled; that bhikkhu's sense doors are already unsettled, this is called the fourth mental fetter of the bhikkhu not abandoned.' 'Furthermore, bhikkhus! If one always likes to be in the marketplace and not in a quiet place, this is called the fifth mental fetter of the bhikkhu not abandoned.' 'If a bhikkhu or bhikkhuni has these five mental defilements and five mental fetters not abandoned, that bhikkhu or bhikkhuni's good qualities are cut off day and night, and there is no increase. It is like chicken eggs, whether eight or twelve, if they are not covered in time, not hatched in time, not protected in time, that chicken, although it has this thought: 『May my eggs be completely without any other harm.』 However, these eggs will ultimately not be safe. The reason for this is that they were not protected in time, and later they are broken and damaged and cannot become chicks. It is also like this, if a bhikkhu or bhikkhuni, the five mental fetters are not abandoned, and the five mental defilements are not removed, day and night the good qualities decrease, and there is no increase.' 'If a bhikkhu or bhikkhuni, the five mental fetters are abandoned, and the five mental defilements are removed, day and night the good qualities increase, and there is no decrease. It is like chicken eggs, whether eight or twelve, if they are protected in time, nurtured in time, and covered in time, that chicken, although it has this thought: 『May my eggs not succeed at all.』 However, these eggs will naturally succeed, safe and without worry. The reason for this is that they are nurtured in time, allowing them to be without worry, and when the time comes, these chicks will come out on their own. It is also like this, if a bhikkhu or bhikkhuni, the five mental defilements are abandoned, and the five mental fetters are removed, that bhikkhu or bhikkhuni's good qualities increase during the long night, and there is no decrease.' 'Therefore, bhikkhus and bhikkhunis, you should set your minds without hesitation or doubt about the Buddha and the Sangha. Be complete in the precepts, with your minds focused and upright, without confusion, and do not give rise to thoughts of hoping for other things, nor should you practice the holy life with the hope: 『I should become a deva or a human, divine and noble, by this practice.』' 'If a bhikkhu or bhikkhuni has no doubt or hesitation about the Buddha, the Dhamma, and the Sangha, and has not violated the precepts, and has no faults. I now tell you, and again I instruct you, that bhikkhu should go to two places: either be born in heaven or in the human realm.'
。猶如人處極熱之中，兼復飢渴，遇得陰涼之處，得冷泉水飲。彼人雖生斯念：『我雖遇陰涼冷水飲之，猶不斷飢渴。』但彼人暑熱已盡，飢渴已除。此亦如是，若比丘、比丘尼無狐疑猶豫于如來所者，彼比丘便趣二處：若生天上、若處人中。若比丘、比丘尼，當求方便，斷心五弊，除心五結。如是，諸比丘！當作是學。」
爾時，世尊告諸比丘：「或有是時，王威不普，盜賊競興；賊已競興，村家、城廓、人民之類皆悉敗亡，或遭遇饑饉，取命終者；設彼眾生於饑饉取命終者，皆墮三惡趣。今此精進比丘亦復如是，若持戒減少，爾時惡比丘兢起；惡比丘已競起惡，正法漸衰，增益非法；非法已增益，其中眾生皆墮三惡趣。
「若復是時，王威遠接，賊便隱藏；王已遠接，城廓、村落、人民熾盛。今此精進比丘亦復如是，若持戒完具，爾時犯戒比丘漸衰耗，正法興隆，非法衰耗，其中眾生命終之後皆生天上、人中。是故，比丘！當念具足戒律，威儀禮節，無令缺減。如是，比丘！當作是學。」
爾時，世尊告諸比丘：「寧常眠寐，不于覺寤之中思惟亂想，身壞命終，生於惡趣。寧以火燒鐵錐而烙于眼，不以視色興起亂想。興想比丘為識所敗；比丘已為識所敗，必當趣三惡道：地獄、畜生、餓鬼。
「今我所以說者何？彼人寧當睡眠，不于覺寤之中思惟亂想；寧以利錐刺壞其耳；不以聽聲興起亂想。興想比丘為識所敗，寧恒睡眠，不于覺寤起于亂想。
「寧熱鉗壞其鼻根，不以聞香興起亂想。興想比丘為識所敗；已為識所敗，便墮三惡趣：地獄、畜生、餓鬼。我所說者，正謂此耳。
「寧以利劍截斷其舌，不以惡言、粗語墮三惡趣：地獄、畜生、餓鬼。寧常睡眠，不于覺寤興起亂想。
「寧以熱銅葉纏裹其身，不共長者、居士、婆羅門女共相交接；設與交接言語往返者，必墮三惡趣：地獄、畜生、餓鬼。我所說者，正謂此耳。
「寧恒睡眠，不以覺寤意有所念，欲壞聖眾；已壞聖眾，墮五逆罪，億千諸佛終不療救。夫斗亂眾者，必當墮不救之罪。是故，我今說寧常睡眠，不于覺寤意有所念，欲壞聖眾，受無救之罪。是故，比丘！當將護六情，無令漏失。如是，比丘！當作是學
現代漢語譯本：就像一個人處在極度炎熱之中，又飢又渴，遇到陰涼的地方，喝到冰冷的泉水。這個人雖然會想：『我雖然遇到了陰涼和冷水，但仍然不能解除飢渴。』然而，他的暑熱已經消退，飢渴也已經解除。情況也是如此，如果比丘、比丘尼對如來沒有疑惑猶豫，那麼這位比丘就會走向兩個去處：要麼升到天上，要麼處在人間。如果比丘、比丘尼，應當尋求方便，斷除心中的五種弊病，消除心中的五種結縛。諸位比丘！應當這樣學習。 現代漢語譯本：那時，世尊告訴諸位比丘：『有時，國王的威望不能普及，盜賊競相興起；盜賊已經競相興起，村莊、城郭、人民之類的都全部敗亡，或者遭遇饑荒，因此喪命；如果這些眾生因饑荒而喪命，都會墮入三惡道。現在，精進的比丘也是如此，如果持戒減少，那時惡比丘就會競相興起；惡比丘已經競相興起，正法逐漸衰落，非法增多；非法已經增多，其中的眾生都會墮入三惡道。』 現代漢語譯本：『如果那時，國王的威望遠播，盜賊就會隱藏；國王的威望已經遠播，城郭、村落、人民就會興盛。現在，精進的比丘也是如此，如果持戒完備，那時犯戒的比丘就會逐漸衰落，正法興盛，非法衰落，其中的眾生在死後都會升到天上或人間。因此，比丘們！應當記住要具足戒律，威儀禮節，不要使其缺失減少。諸位比丘！應當這樣學習。』 現代漢語譯本：那時，世尊告訴諸位比丘：『寧願經常睡眠，也不要在清醒的時候思慮雜亂的想法，身壞命終，墮入惡道。寧願用燒紅的鐵錐烙眼睛，也不要因為看顏色而生起雜亂的想法。生起雜亂想法的比丘會被意識所擊敗；比丘已經被意識擊敗，必定會走向三惡道：地獄、畜生、餓鬼。』 現代漢語譯本：『我現在所說的是什麼呢？那個人寧願睡眠，也不要在清醒的時候思慮雜亂的想法；寧願用利錐刺壞耳朵；也不要因為聽聲音而生起雜亂的想法。生起雜亂想法的比丘會被意識所擊敗，寧願經常睡眠，也不要在清醒的時候生起雜亂的想法。』 現代漢語譯本：『寧願用熱鉗子破壞鼻根，也不要因為聞到香味而生起雜亂的想法。生起雜亂想法的比丘會被意識所擊敗；已經被意識擊敗，就會墮入三惡道：地獄、畜生、餓鬼。我所說的，正是這個意思。』 現代漢語譯本：『寧願用利劍割斷舌頭，也不要因為惡言、粗語而墮入三惡道：地獄、畜生、餓鬼。寧願經常睡眠，也不要在清醒的時候生起雜亂的想法。』 現代漢語譯本：『寧願用熱銅葉纏裹身體，也不要和長者、居士、婆羅門女子互相交接；如果和她們交接，言語往來，必定會墮入三惡道：地獄、畜生、餓鬼。我所說的，正是這個意思。』 現代漢語譯本：『寧願經常睡眠，也不要在清醒的時候意念有所想，想要破壞聖眾；已經破壞聖眾，就會墮入五逆罪，即使億千諸佛也無法救治。擾亂僧眾的人，必定會墮入無法救治的罪過。因此，我現在說寧願經常睡眠，也不要在清醒的時候意念有所想，想要破壞聖眾，遭受無法救治的罪過。因此，比丘們！應當守護六根，不要使其漏失。諸位比丘！應當這樣學習。』
English version: It is like a person in extreme heat, also hungry and thirsty, who finds a cool place and drinks cold spring water. Although that person might think, 'Even though I have found shade and cold water, my hunger and thirst are not completely gone,' their heat has already subsided, and their hunger and thirst have been relieved. It is the same way; if a bhikkhu or bhikkhuni has no doubt or hesitation about the Tathagata, that bhikkhu will go to two places: either be born in heaven or remain among humans. If a bhikkhu or bhikkhuni should seek means to cut off the five defects of the mind and remove the five fetters of the mind. Thus, bhikkhus! You should train yourselves in this way. English version: At that time, the Blessed One told the bhikkhus, 'There may be a time when the king's authority is not widespread, and thieves compete to rise up; when thieves have already competed to rise up, villages, towns, and people will all be destroyed, or they will encounter famine and die; if those beings die from famine, they will all fall into the three evil realms. Now, diligent bhikkhus are also like this; if the precepts are reduced, then evil bhikkhus will compete to rise up; when evil bhikkhus have already competed to rise up, the true Dharma will gradually decline, and the non-Dharma will increase; when the non-Dharma has increased, the beings within will all fall into the three evil realms.' English version: 'If at that time, the king's authority reaches far, the thieves will hide; when the king's authority has reached far, towns, villages, and people will flourish. Now, diligent bhikkhus are also like this; if the precepts are complete, then bhikkhus who break the precepts will gradually decline, the true Dharma will flourish, and the non-Dharma will decline, and the beings within, after death, will all be born in heaven or among humans. Therefore, bhikkhus! You should remember to fulfill the precepts, proper conduct, and etiquette, and not let them be lacking or reduced. Thus, bhikkhus! You should train yourselves in this way.' English version: At that time, the Blessed One told the bhikkhus, 'It is better to sleep constantly than to think confused thoughts while awake, for when the body breaks and life ends, one will be born in an evil realm. It is better to burn the eyes with a hot iron spike than to let confused thoughts arise from seeing colors. A bhikkhu who has confused thoughts is defeated by consciousness; a bhikkhu who has been defeated by consciousness will surely go to the three evil realms: hell, animals, and hungry ghosts.' English version: 'What am I saying now? That person would rather sleep than think confused thoughts while awake; it is better to pierce the ears with a sharp spike than to let confused thoughts arise from hearing sounds. A bhikkhu who has confused thoughts is defeated by consciousness; it is better to sleep constantly than to let confused thoughts arise while awake.' English version: 'It is better to destroy the root of the nose with hot tongs than to let confused thoughts arise from smelling fragrances. A bhikkhu who has confused thoughts is defeated by consciousness; having been defeated by consciousness, one will fall into the three evil realms: hell, animals, and hungry ghosts. What I am saying is precisely this.' English version: 'It is better to cut off the tongue with a sharp sword than to fall into the three evil realms: hell, animals, and hungry ghosts, because of evil words and harsh language. It is better to sleep constantly than to let confused thoughts arise while awake.' English version: 'It is better to wrap the body with hot copper leaves than to engage in sexual intercourse with elders, householders, or Brahmin women; if one engages in intercourse and exchanges words with them, one will surely fall into the three evil realms: hell, animals, and hungry ghosts. What I am saying is precisely this.' English version: 'It is better to sleep constantly than to have thoughts while awake that seek to destroy the Sangha; having destroyed the Sangha, one will fall into the five heinous crimes, and even billions of Buddhas cannot save one. Those who disrupt the Sangha will surely fall into an unredeemable crime. Therefore, I now say it is better to sleep constantly than to have thoughts while awake that seek to destroy the Sangha, and suffer an unredeemable crime. Therefore, bhikkhus! You should guard the six senses and not let them leak. Thus, bhikkhus! You should train yourselves in this way.'
。」
爾時，阿那邠祁長者有四兒，不事佛、法、聖眾，亦復不自歸命佛、法、聖眾。是時，阿那邠祁長者告四兒曰：「汝等各各自歸佛、法、聖眾，長夜之中獲福無量。」
諸兒白父：「我等諸子不堪自歸佛、法、聖眾。」
阿那邠祁長者告曰：「我今各賜卿等純金千兩，隨我教敕，自歸命佛、法、聖眾。」
諸子白言：「我不堪任自歸佛、法、聖眾。」
父復告曰：「加賜汝二千、三千、四千、五千兩純金，宜當自歸佛、法、聖眾，長夜之中獲福無量。」
爾時，諸子聞斯語已，默然受之。是時，諸子白阿那邠祁長者曰：「我等當云何自歸佛、法、聖眾？」
阿那邠祁長者報曰：「汝等盡來，隨吾至世尊所。若世尊有所說者，汝等當念奉行。」
諸子白父：「如來今為所在？去此遠近？」
其父報曰：「今如來、至真、等正覺近在舍衛國，止吾園中。」
時阿那邠祁將四兒往至世尊所。到已，頭面禮足，在一面立。爾時，長者白世尊言：「我今四子不自歸佛、法、聖眾，近昨各賜五千兩金，勸令事佛、法、聖眾，唯愿世尊各與說法，使長夜之中受福無量。」
爾時，世尊與長者四子漸漸說法，勸令歡喜。長者諸子聞說法，踴躍歡喜，不能自勝，前自長跪，白世尊言：「我等各各自歸世尊、正法、聖眾，自今已后，不復殺生，乃至不飲酒。」如是再三。
時阿那邠祁長者白世尊言：「若使有人出物僱人使事佛者，其福云何？」
世尊告曰：「善哉！善哉！長者！乃致斯問，天、人得安，乃能問如來斯義，善思念之，吾當為汝說。」時長者從佛受教。
世尊告曰：「有四大藏。云何為四？有伊羅缽龍在乾陀衛，此名一藏，無數珍寶積滿其宮。復有斑稠大藏在蜜締羅國，珍寶積聚不可稱計。復有賓伽羅大藏在須賴吒國，珍寶積聚不可稱計。復有蠰佉大藏在婆羅㮈國，珍寶積聚不可稱計。設閻浮地男女大小，各各探抱四年四月四日取伊羅缽藏者，終不減少；斑稠藏，四年四月四日各來取者，不知減少；賓伽羅藏，四年四月四日各各取者，不知減少；蠰佉大藏在婆羅㮈國，四年四月四日取者，不知減少。是謂，長者！四大寶藏。若閻浮地男女大小，各各探抱經四年四月四日不知減少。
「將來之世有佛名彌勒，出現於世
當時，給孤獨長者有四個兒子，他們不侍奉佛、法、僧三寶，也不皈依佛、法、僧三寶。這時，給孤獨長者告訴他的四個兒子說：『你們各自皈依佛、法、僧三寶，在漫長的黑夜中可以獲得無量的福報。』 兒子們對父親說：『我們這些兒子不能自己皈依佛、法、僧三寶。』 給孤獨長者說：『我現在給你們每人一千兩純金，只要你們聽我的話，皈依佛、法、僧三寶。』 兒子們說：『我們不能自己皈依佛、法、僧三寶。』 父親又說：『我再給你們每人二千、三千、四千、五千兩純金，你們應該皈依佛、法、僧三寶，在漫長的黑夜中可以獲得無量的福報。』 這時，兒子們聽了這話，默默地接受了。這時，兒子們對給孤獨長者說：『我們應當如何皈依佛、法、僧三寶呢？』 給孤獨長者回答說：『你們都來，隨我到世尊那裡去。如果世尊有什麼說法，你們應當記住並奉行。』 兒子們問父親：『如來現在在哪裡？離這裡遠嗎？』 他們的父親回答說：『現在如來、至真、等正覺就在舍衛國，住在我的園林中。』 當時，給孤獨長者帶著四個兒子來到世尊那裡。到了之後，他們頭面頂禮佛足，站在一邊。這時，長者對世尊說：『我的這四個兒子不皈依佛、法、僧三寶，最近我給他們每人五千兩金，勸他們侍奉佛、法、僧三寶，希望世尊能分別給他們說法，使他們在漫長的黑夜中獲得無量的福報。』 這時，世尊漸漸地給長者的四個兒子說法，勸導他們歡喜。長者的兒子們聽了說法，歡喜踴躍，不能自已，上前長跪，對世尊說：『我們各自皈依世尊、正法、聖眾，從今以後，不再殺生，乃至不飲酒。』這樣說了三次。 這時，給孤獨長者對世尊說：『如果有人拿出財物僱人侍奉佛，他的福報如何？』 世尊說：『好啊！好啊！長者！你竟然問這樣的問題，天人和人都能得到安樂，你能夠問如來這樣的道理，好好思考這個問題，我將為你解說。』這時，長者接受了佛的教誨。 世尊說：『有四大寶藏。哪四大呢？有伊羅缽龍在乾陀衛，這稱為一個寶藏，無數的珍寶堆滿了它的宮殿。又有斑稠大藏在蜜締羅國，珍寶的積聚不可計數。又有賓伽羅大藏在須賴吒國，珍寶的積聚不可計數。又有蠰佉大藏在婆羅㮈國，珍寶的積聚不可計數。假設閻浮提的男女老少，各自抱著四年四月四日去取伊羅缽藏的珍寶，也不會減少；斑稠藏，四年四月四日各自來取，也不會減少；賓伽羅藏，四年四月四日各自來取，也不會減少；蠰佉大藏在婆羅㮈國，四年四月四日來取，也不會減少。這就是，長者！四大寶藏。如果閻浮提的男女老少，各自抱著經過四年四月四日，也不會減少。 『未來世，有一尊佛名叫彌勒，將出現在世間。
At that time, the elder Anathapindika had four sons who did not serve the Buddha, the Dharma, or the Sangha, nor did they take refuge in the Buddha, the Dharma, or the Sangha. Then, the elder Anathapindika told his four sons, 'Each of you should take refuge in the Buddha, the Dharma, and the Sangha, and you will obtain immeasurable blessings throughout the long night.' The sons said to their father, 'We sons are incapable of taking refuge in the Buddha, the Dharma, and the Sangha ourselves.' The elder Anathapindika said, 'I will now give each of you one thousand pieces of pure gold. If you follow my instructions, take refuge in the Buddha, the Dharma, and the Sangha.' The sons said, 'We are incapable of taking refuge in the Buddha, the Dharma, and the Sangha ourselves.' The father said again, 'I will give you two thousand, three thousand, four thousand, or five thousand pieces of pure gold each. You should take refuge in the Buddha, the Dharma, and the Sangha, and you will obtain immeasurable blessings throughout the long night.' At that time, the sons heard these words and silently accepted them. Then, the sons said to the elder Anathapindika, 'How should we take refuge in the Buddha, the Dharma, and the Sangha?' The elder Anathapindika replied, 'All of you come with me to where the World Honored One is. If the World Honored One says anything, you should remember and practice it.' The sons asked their father, 'Where is the Tathagata now? Is it far from here?' Their father replied, 'Now the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, is near in Shravasti, staying in my garden.' At that time, Anathapindika took his four sons to where the World Honored One was. Having arrived, they bowed their heads to the ground at the Buddha's feet and stood to one side. Then, the elder said to the World Honored One, 'These four sons of mine do not take refuge in the Buddha, the Dharma, or the Sangha. Recently, I gave each of them five thousand pieces of gold, urging them to serve the Buddha, the Dharma, and the Sangha. I hope that the World Honored One will speak the Dharma to each of them, so that they may receive immeasurable blessings throughout the long night.' At that time, the World Honored One gradually spoke the Dharma to the elder's four sons, encouraging them to rejoice. The elder's sons, having heard the Dharma, were overjoyed and could not contain themselves. They knelt before the World Honored One and said, 'Each of us takes refuge in the World Honored One, the True Dharma, and the Holy Sangha. From now on, we will not kill, and we will not even drink alcohol.' They said this three times. Then, the elder Anathapindika said to the World Honored One, 'If someone gives material goods to hire someone to serve the Buddha, what will be their merit?' The World Honored One said, 'Excellent! Excellent! Elder! You have asked such a question. Gods and humans can obtain peace. You are able to ask the Tathagata about this meaning. Think about it carefully, and I will explain it to you.' Then, the elder received the Buddha's teaching. The World Honored One said, 'There are four great treasures. What are the four? There is the treasure of the Elapatra Dragon in Gandhavati, which is called one treasure, and countless jewels fill its palace. There is also the great treasure of Bandhura in the country of Mithila, where the accumulation of jewels is immeasurable. There is also the great treasure of Pingala in the country of Surashtra, where the accumulation of jewels is immeasurable. There is also the great treasure of Shankha in the country of Varanasi, where the accumulation of jewels is immeasurable. Suppose that the men and women, young and old, of Jambudvipa each take from the Elapatra treasure for four years, four months, and four days, it will not decrease. If they each come to take from the Bandhura treasure for four years, four months, and four days, it will not decrease. If they each take from the Pingala treasure for four years, four months, and four days, it will not decrease. If they take from the Shankha treasure in Varanasi for four years, four months, and four days, it will not decrease. These are, elder, the four great treasures. If the men and women, young and old, of Jambudvipa each take for four years, four months, and four days, it will not decrease.' 'In the future, there will be a Buddha named Maitreya, who will appear in the world.'
。爾時，國界名雞頭，王所治處，東西十二由延，南北七由延，人民熾盛，穀米豐登。雞頭王治處，繞城七匝有池水，各縱廣一由延，金沙在下；優缽蓮華、拘勿頭花、分陀利華各生其中，外像金色、銀色、水精色、琉璃色，設銀水凝凍化成為銀，若金水凍化成為金，若琉璃水凍化為琉璃，若水精凍化為水精。
「長者當知，爾時，有四大城門，銀池水中金作門閾，金池水中銀作門閾，琉璃池中水精作門閾，水精池中琉璃作門閾。
「長者當知，爾時，雞頭城中周匝懸鈴。是時，鈴聲聞皆出五樂之音。爾時，城中恒有七種之聲。云何為七？貝聲、鼓聲、琴聲、小鼓聲、員鼓聲、鞞鼓聲，歌舞聲為七。爾時，雞頭城中生自然粳米，皆長三寸，極為香美，出衆味上，尋取尋生，皆不見所取之處。爾時，有王名蠰佉，以法化，七寶具足。
「長者當知，爾時，典藏人名為善寶，高德智慧天眼第一，皆能知寶藏處所。有主之藏自然擁護，無主之藏便奉上王。爾時，伊羅缽龍王、般稠龍王、賓伽羅龍王、蠰佉龍王，是時四龍王主典寶藏，皆往至善寶典藏所，而語之曰：『欲所須者，我等相給。』時四龍王：『唯愿奉上四藏之寶，以自營己。』時，善寶典主即取四藏之寶，奉上蠰佉王金寶羽車。」
「伊羅在乾陀， 蜜絺在般稠， 賓伽須賴國， 蠰佉婆羅國。 此是四寶藏， 種種藏充滿， 爾時常出現， 功德之所至。 奉上彼聖王， 金銀寶羽車， 諸神皆擁護， 長者受其福。
「爾時，有佛出世名為彌勒，至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，教化人民。長者當知，爾時，善寶典藏者，豈異人乎？莫作是觀。所以然者，爾時藏主者，今長者是也。
「時，蠰佉王以金車廣作福德，將八萬四千大臣，前後圍繞，往至彌勒所，出家學道。爾時，典藏亦復廣作福德，亦當出家學道，盡于苦際，皆由長者將道四子，使自歸於佛、法、比丘僧。緣是功德，不墮三惡趣，復緣此德得四大藏，亦緣此報與蠰佉作典藏主，即于彼世盡于苦際。所以然者，歸佛、法、僧，其德不可量。其有自歸佛、法、眾者，其福如是。是故，長者！當慈愍有形之類，求其方便，向佛、法、眾。如是，長者！當作是學
現代漢語譯本：當時，有一個名為雞頭的國界，國王所統治的地方，東西長十二由延，南北寬七由延，人民興盛，穀物豐收。雞頭王統治的地方，城池周圍有七圈池水，每圈池水縱橫各一由延，池底鋪著金沙；優缽羅花、拘勿頭花、分陀利花各自生長在其中，外表呈現金色、銀色、水晶色、琉璃色，如果銀水凝結凍住就變成銀，如果金水凍結就變成金，如果琉璃水凍結就變成琉璃，如果水晶水凍結就變成水晶。 『長者應當知道，當時，有四大城門，銀池水中用金做門檻，金池水中用銀做門檻，琉璃池水中用水晶做門檻，水晶池水中用琉璃做門檻。』 『長者應當知道，當時，雞頭城中四周懸掛著鈴鐺。那時，聽到的都是五種樂器的聲音。當時，城中經常有七種聲音。哪七種呢？是貝聲、鼓聲、琴聲、小鼓聲、圓鼓聲、鞞鼓聲，以及歌舞聲，共七種。當時，雞頭城中生長著天然的粳米，都長三寸，非常香美，味道超過所有食物，取用后立刻又會生長出來，都看不到取用的地方。當時，有一位國王名叫蠰佉，以正法教化人民，擁有七寶。』 『長者應當知道，當時，掌管寶藏的人名叫善寶，他具有高尚的品德和智慧，天眼第一，能夠知道寶藏的所在。有主的寶藏自然受到保護，無主的寶藏就獻給國王。當時，伊羅缽龍王、般稠龍王、賓伽羅龍王、蠰佉龍王，這四位龍王掌管寶藏，都來到善寶的藏寶處，對他說：『想要什麼，我們都可以供給。』當時，四位龍王說：『只希望獻上四藏的寶物，以供自己使用。』當時，善寶典藏主管就取出四藏的寶物，獻給蠰佉王金寶羽車。』 『伊羅在乾陀，蜜絺在般稠，賓伽在須賴國，蠰佉在婆羅國。這是四個寶藏，各種寶物充滿其中，當時經常出現，是功德所致。獻給那位聖王，金銀寶羽車，諸神都擁護，長者您會得到福報。』 『當時，有一位佛陀出世，名為彌勒，是至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，教化人民。長者應當知道，當時，善寶典藏者，難道是別人嗎？不要這樣認為。之所以這樣說，是因為當時的藏主，就是現在的長者您啊。』 『當時，蠰佉王乘坐金車廣行福德，帶領八萬四千大臣，前後簇擁著，前往彌勒佛那裡，出家學道。當時，典藏也廣行福德，也應當出家學道，最終脫離苦海，都是因為長者您引導四位兒子，讓他們自己歸依佛、法、比丘僧。因為這個功德，不會墮入三惡道，又因為這個功德得到四大寶藏，也因為這個果報與蠰佉王一起擔任典藏主管，就在那個世界脫離苦海。之所以這樣說，是因為歸依佛、法、僧，其功德不可估量。那些自己歸依佛、法、僧的人，他們的福報就是這樣。所以，長者！應當慈悲憐憫一切有形之物，尋求方便，引導他們歸向佛、法、僧。像這樣，長者！應當這樣學習。』
English version: At that time, there was a kingdom named Chicken Head, and the place ruled by the king was twelve yojanas in length from east to west and seven yojanas in width from north to south. The people were prosperous, and the grains were abundant. In the place ruled by King Chicken Head, there were seven layers of ponds surrounding the city, each pond being one yojana in length and width, with golden sand at the bottom. Blue lotuses, kumuda flowers, and pundarika flowers grew in them, appearing in gold, silver, crystal, and lapis lazuli colors. If silver water froze, it would become silver; if gold water froze, it would become gold; if lapis lazuli water froze, it would become lapis lazuli; and if crystal water froze, it would become crystal. 'Elder, you should know that at that time, there were four great city gates. The silver ponds had thresholds made of gold, the gold ponds had thresholds made of silver, the lapis lazuli ponds had thresholds made of crystal, and the crystal ponds had thresholds made of lapis lazuli.' 'Elder, you should know that at that time, bells were hung all around the city of Chicken Head. At that time, all that was heard was the sound of five musical instruments. At that time, there were always seven kinds of sounds in the city. What were the seven? They were the sounds of conch shells, drums, lutes, small drums, round drums, bheris, and singing and dancing, making seven in total. At that time, natural japonica rice grew in the city of Chicken Head, all three inches long, extremely fragrant and delicious, surpassing all other flavors. Once taken, it would immediately grow again, and no one could see where it was taken from. At that time, there was a king named Rangha, who ruled with righteousness and possessed the seven treasures.' 'Elder, you should know that at that time, the one in charge of the treasury was named Good Treasure. He had high virtue and wisdom, and his heavenly eye was the best, able to know the location of all treasures. Treasures that had owners were naturally protected, and treasures without owners were offered to the king. At that time, the four dragon kings, Iravata, Pandura, Pingala, and Rangha, who were in charge of the treasures, all went to the place where Good Treasure kept the treasures and said to him, 『Whatever you need, we will provide.』 At that time, the four dragon kings said, 『We only wish to offer the treasures of the four treasuries for your own use.』 At that time, Good Treasure, the keeper of the treasury, took the treasures of the four treasuries and offered them to King Rangha as a golden jeweled chariot.' 'Iravata is in Gandhara, Mithila is in Pandura, Pingala is in Surashtra, and Rangha is in Bharata. These are the four treasuries, filled with all kinds of treasures, which appeared frequently at that time, due to the accumulation of merit. They were offered to that holy king, a golden and silver jeweled chariot, protected by all the gods, and you, elder, will receive the blessings.' 'At that time, a Buddha named Maitreya appeared in the world, the Tathagata, the Arhat, the Perfectly Enlightened One, perfect in knowledge and conduct, the Sugata, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, called Buddha, the Blessed One, who taught the people. Elder, you should know, was the keeper of the treasury, Good Treasure, someone else? Do not think so. The reason is that the keeper of the treasury at that time is you, the elder, now.' 'At that time, King Rangha, riding in a golden chariot, performed great meritorious deeds, leading eighty-four thousand ministers, surrounded by them, went to where Maitreya Buddha was, and left home to study the Way. At that time, the keeper of the treasury also performed great meritorious deeds, and should also leave home to study the Way, ultimately escaping the sea of suffering, all because you, elder, guided your four sons, causing them to take refuge in the Buddha, the Dharma, and the Sangha. Because of this merit, they will not fall into the three evil realms, and because of this merit, they obtained the four great treasures, and also because of this reward, they served as the keeper of the treasury with King Rangha, and in that world, they escaped the sea of suffering. The reason for this is that taking refuge in the Buddha, the Dharma, and the Sangha has immeasurable merit. Those who take refuge in the Buddha, the Dharma, and the Sangha, their blessings are like this. Therefore, elder! You should have compassion for all sentient beings, seek ways to guide them towards the Buddha, the Dharma, and the Sangha. In this way, elder! You should learn.'
。」
爾時，阿那邠祁長者歡喜踴躍，不能自勝。即從坐起，繞佛三匝，作禮而去，及其四子亦復如是。
爾時，阿那邠祁長者及四子聞佛所說，歡喜奉行。
爾時，阿那邠祁長者身抱重患。時，舍利弗以天眼觀清凈無瑕穢，見阿那邠祁長者身抱重患，尋告阿難曰：「汝來共至阿那邠祁長者所問訊。」
時，阿難報曰：「宜知是時。」
爾時，阿難到時持缽，入舍衛城乞食，以次漸漸至阿那邠祁長者家，即便就座。時舍利弗即于座上，語阿那邠祁長者曰：「汝今所疾有增有損乎？覺知苦痛漸漸除，不至增劇耶？」
長者報曰：「我今所患極為少賴，覺增不覺減。」
舍利弗報曰：「如今，長者當憶佛，是謂如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐；亦當追憶念法，如來法者，極為甚深，可尊可貴，無與等者，賢聖之所修行；亦當念僧，如來眾者，上下和順無有諍訟，法法成就。聖眾者，戒成就、三昧成就、智慧成就、解脫成就、見慧成就。所謂僧者，四雙八輩，此名如來聖眾，可尊可貴，是世間無上福田。長者！若修行唸佛、念法、念比丘僧者，其德不可稱計，獲甘露、滅盡之處。
「若善男子、善女人念三尊已：佛、法、聖眾，墮三惡趣者，終無此事！若彼善男子、善女人修念三尊，必至善處天上、人中。然後，長者！不起於色，亦不依色而起于識；不起于聲，不依聲而起于識；不起香，不依香而起于識；不起于味，不依味而起于識；不起細滑，不依細滑而起于識；不起意，不依意而起于識；不起今世、後世，不依今世、後世而起于識；不起于愛，莫依愛而起于識。所以然者，緣愛有受，緣受有有，緣有有生、死、愁、憂、苦、惱，不可稱計。是謂有此五苦盛陰，無有我、人、壽、命、士夫、萠兆、有形之類。若眼起時，亦不知來處；若眼滅時則滅，亦不知去處。無有而眼生，已有而眼滅，皆由合會諸法因緣。所謂因緣法者，緣是有是，無是則無。所謂無明緣行，行緣識，識緣名色，名色緣六入，六入緣更樂，更樂緣痛，痛緣愛，愛緣受，受緣有，有緣生，生緣死，死緣愁、憂、苦、惱、不可稱計
當時，給孤獨長者歡喜雀躍，無法自持。立即從座位起身，繞佛三圈，行禮后離去，他的四個兒子也同樣如此。 當時，給孤獨長者和他的四個兒子聽聞佛陀所說，歡喜地奉行。 當時，給孤獨長者身患重病。這時，舍利弗以天眼觀察，清凈無瑕，看到給孤獨長者身患重病，隨即告訴阿難說：『你來一起到給孤獨長者那裡問候。』 當時，阿難回答說：『現在正是時候。』 當時，阿難到時拿著缽，進入舍衛城乞食，依次漸漸來到給孤獨長者家，便坐了下來。這時，舍利弗在座位上，對給孤獨長者說：『你現在的疾病是加重還是減輕呢？感覺痛苦漸漸消除，沒有加劇嗎？』 長者回答說：『我現在的病非常虛弱，感覺加重而不減輕。』 舍利弗回答說：『現在，長者應當憶念佛，他被稱為如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊；也應當追憶念法，如來的法，極為深奧，可尊可貴，無與倫比，是賢聖所修行的；也應當念僧，如來的僧眾，上下和睦，沒有爭訟，法法成就。聖眾，戒成就、三昧成就、智慧成就、解脫成就、見慧成就。所謂的僧眾，四雙八輩，這被稱為如來的聖眾，可尊可貴，是世間無上的福田。長者！如果修行唸佛、念法、念比丘僧，其功德不可稱量，能獲得甘露、滅盡之處。 『如果善男子、善女人念三寶：佛、法、聖眾，墮入三惡道，絕對沒有這樣的事！如果那些善男子、善女人修念三寶，必定會到達善處，天上、人間。然後，長者！不要執著於色，也不要依賴色而生起識；不要執著于聲，也不要依賴聲而生起識；不要執著于香，也不要依賴香而生起識；不要執著于味，也不要依賴味而生起識；不要執著于觸，也不要依賴觸而生起識；不要執著于意，也不要依賴意而生起識；不要執著於今世、後世，也不要依賴今世、後世而生起識；不要執著于愛，不要依賴愛而生起識。之所以這樣，是因為緣于愛有受，緣于受有有，緣于有有生、死、愁、憂、苦、惱，不可稱量。這就是所謂的五蘊熾盛的痛苦，沒有我、人、壽、命、士夫、萌芽、有形之類。如果眼睛生起時，也不知道從哪裡來；如果眼睛滅去時，就滅了，也不知道到哪裡去。無而眼生，有而眼滅，都是由合會諸法因緣。所謂的因緣法，緣有則有，無則無。所謂的無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣痛，痛緣愛，愛緣受，受緣有，有緣生，生緣死，死緣愁、憂、苦、惱，不可稱量。』
At that time, the elder Anathapindika was overjoyed and could not contain himself. He immediately rose from his seat, circumambulated the Buddha three times, paid homage, and departed, and his four sons did likewise. At that time, the elder Anathapindika and his four sons, having heard what the Buddha had said, joyfully practiced it. At that time, the elder Anathapindika was suffering from a serious illness. Then, Sariputra, with his heavenly eye, observed with pure and flawless vision that the elder Anathapindika was suffering from a serious illness, and immediately said to Ananda, 'Come, let us go together to inquire after the elder Anathapindika.' At that time, Ananda replied, 'It is the right time.' At that time, Ananda, when the time came, took his bowl and entered the city of Sravasti to beg for food, gradually arriving at the house of the elder Anathapindika, and sat down. Then, Sariputra, from his seat, said to the elder Anathapindika, 'Is your illness now increasing or decreasing? Do you feel the pain gradually diminishing, not worsening?' The elder replied, 'My illness is now very weak, I feel it is increasing and not decreasing.' Sariputra replied, 'Now, elder, you should remember the Buddha, who is called the Tathagata, the Arhat, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer of Those Who Can Be Trained, the Teacher of Gods and Humans, the Buddha, the Blessed One; you should also recall the Dharma, the Dharma of the Tathagata, which is extremely profound, venerable, and precious, incomparable, and practiced by the noble ones; you should also remember the Sangha, the Sangha of the Tathagata, which is harmonious and without disputes, accomplished in all aspects of the Dharma. The noble Sangha is accomplished in precepts, accomplished in samadhi, accomplished in wisdom, accomplished in liberation, and accomplished in the wisdom of insight. The so-called Sangha consists of the four pairs and eight types of individuals, this is called the noble Sangha of the Tathagata, venerable and precious, the unsurpassed field of merit in the world. Elder! If one practices mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Bhikkhu Sangha, their merit is immeasurable, and they will attain the nectar and the place of extinction.' 'If a good man or good woman remembers the Three Jewels: the Buddha, the Dharma, and the Noble Sangha, they will never fall into the three evil realms! If those good men or good women cultivate mindfulness of the Three Jewels, they will surely reach good places, in the heavens or among humans. Then, elder! Do not cling to form, nor rely on form to give rise to consciousness; do not cling to sound, nor rely on sound to give rise to consciousness; do not cling to smell, nor rely on smell to give rise to consciousness; do not cling to taste, nor rely on taste to give rise to consciousness; do not cling to touch, nor rely on touch to give rise to consciousness; do not cling to mind, nor rely on mind to give rise to consciousness; do not cling to this life or the next, nor rely on this life or the next to give rise to consciousness; do not cling to craving, nor rely on craving to give rise to consciousness. The reason for this is that, conditioned by craving, there is feeling; conditioned by feeling, there is becoming; conditioned by becoming, there is birth, death, sorrow, lamentation, pain, and distress, which are immeasurable. This is what is called the suffering of the five aggregates, there is no self, person, life, soul, man, sprout, or any kind of form. When the eye arises, it is not known from where it comes; when the eye ceases, it ceases, and it is not known where it goes. The eye arises from non-existence, and the eye ceases from existence, all due to the conditions of the coming together of all dharmas. The so-called conditioned dharmas, when there is a condition, there is; when there is no condition, there is not. The so-called ignorance conditions volitional activities, volitional activities condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions death, and death conditions sorrow, lamentation, pain, and distress, which are immeasurable.'
。耳、鼻、舌、身、意，亦復如是，無有而生，已有而滅，亦復不知來處，亦不知去處，皆由合會諸法因緣。是謂，長者！名為空行第一之法。」
是時，阿那邠祁長者悲泣涕零不能自止。
時，舍利弗語阿那邠祁曰：「以何因緣悲感乃爾乎？」
長者報曰：「我不悲感。所以然者，我昔日來數承事佛，亦復尊敬諸長老比丘，亦不聞如斯尊重之法，如舍利弗之所演說。」
是時，阿難語阿那邠祁曰：「長者當知，世間有二種之人，如來之所說。云何為二？一者知樂，二者知苦。彼習樂之人，所謂尊者耶輸提族姓子是。彼習苦之人，婆伽梨比丘是。又復，長者！耶輸提比丘解空第一；信解脫者，婆伽梨比丘。又復，長者！知苦之人、知樂之人，二人心俱解脫，二俱如來弟子無與等者，由其不沒不生，二人勤受佛教，亦無懈廢，但心有增減故。人有知者，有不知者，如長者之所說：『我昔已來承事諸佛，恭敬長老比丘，初不聞如斯尊重之法，如舍利弗之所說。』耶輸提比丘視於地，而心得解脫；婆伽梨比丘觀視於刀，即時心得解脫。是故，長者！當作如婆伽梨比丘之比。」
是時，舍利弗廣與說法，勸令歡喜，使發無上之心，即從坐起而去。
舍利弗、阿難去未久，須臾之頃阿那邠祁長者命終，便生三十三天。爾時，阿那邠祁天子有五事功德，勝彼諸天。云何為五？所謂天壽、天色、天樂、天威神、天光明。爾時，阿那邠祁天子便作是念：「我今獲此天身，皆由如來之恩。今我不宜於五欲自娛樂，先應至世尊所，拜跪問訊。」
時，阿那邠祁天子將諸天人，前後圍繞，持諸天花散如來身上。時如來在舍衛祇樹給孤獨園。時，彼天子在虛空中，叉手向世尊，便說斯偈：
「此是祇洹界， 仙人眾娛戲， 法王所治處， 當發歡悅心。」
爾時，阿那邠祁天子說斯偈已，如來默然可之。時，彼天子即生此念：「如來已然可我。」即舍神足，在一面立。
時，阿那邠祁天子白世尊言：「我是須達，又名阿那邠祁，人所明瞭，亦是如來弟子受聖尊教。今取命終，生三十三天。」
世尊告曰：「汝由何恩今獲此天身？」
天子白佛：「蒙世尊之力，得受天身
現代漢語譯本：耳朵、鼻子、舌頭、身體、意識，也是如此，從無而生，有後又滅，也不知道從哪裡來，也不知道到哪裡去，都是由各種因緣和合而成。這就是，長者！所謂的空行第一之法。 這時，阿那邠祁長者悲傷哭泣，眼淚止不住。 這時，舍利弗對阿那邠祁說：『你因為什麼緣故如此悲傷呢？』 長者回答說：『我不是悲傷。之所以這樣，是因為我過去多次侍奉佛陀，也尊敬各位長老比丘，卻從未聽聞過如此尊貴的佛法，像舍利弗你所講的這樣。』 這時，阿難對阿那邠祁說：『長者應當知道，世間有兩種人，是如來所說的。哪兩種呢？一種是知道快樂的，一種是知道痛苦的。那些習慣快樂的人，就是尊者耶輸提族姓子。那些習慣痛苦的人，就是婆伽梨比丘。而且，長者！耶輸提比丘是解空第一；信解脫的，是婆伽梨比丘。而且，長者！知道痛苦的人、知道快樂的人，兩人心都解脫了，兩人都是如來的弟子，沒有誰能比得上，因為他們不生不滅，兩人都勤奮地接受佛的教誨，也沒有懈怠，只是心有增減的緣故。人有知道的，有不知道的，就像長者你所說的：『我過去侍奉諸佛，恭敬長老比丘，從未聽聞過如此尊貴的佛法，像舍利弗所講的這樣。』耶輸提比丘看著地面，心就解脫了；婆伽梨比丘看著刀，立刻心就解脫了。所以，長者！應當像婆伽梨比丘那樣。』 這時，舍利弗廣泛地為他說法，勸他歡喜，使他發起無上的道心，然後就從座位上起身離開了。 舍利弗、阿難離開沒多久，一會兒的功夫，阿那邠祁長者就去世了，隨即轉生到三十三天。那時，阿那邠祁天子有五種功德，勝過其他諸天。哪五種呢？就是天壽、天色、天樂、天威神、天光明。那時，阿那邠祁天子就想：『我今天獲得這個天身，都是因為如來的恩德。現在我不應該沉溺於五欲享樂，應該先到世尊那裡，拜見問候。』 這時，阿那邠祁天子帶領著諸天人，前後圍繞，拿著各種天花散在如來身上。當時，如來在舍衛城的祇樹給孤獨園。那時，天子在虛空中，合掌向世尊，就說了這首偈： 『這裡是祇洹的邊界， 仙人們在這裡嬉戲， 是法王所治理的地方， 應當發起歡喜的心。』 這時，阿那邠祁天子說完這首偈后，如來默默地認可了他。那時，天子就想：『如來已經認可我了。』就捨棄神足，站在一邊。 這時，阿那邠祁天子對世尊說：『我是須達，又名阿那邠祁，人們都知道我，我也是如來的弟子，接受聖尊的教誨。現在我去世了，轉生到三十三天。』 世尊說：『你因為什麼恩德，現在獲得這個天身呢？』 天子對佛說：『蒙受世尊的力量，才得以獲得天身。』
English version: The ear, nose, tongue, body, and mind are also like this; they arise from nothing, and when they exist, they perish. They also do not know where they come from, nor do they know where they go. All are due to the combination of various causal conditions. This, O elder, is what is called the first Dharma of empty practice. At that time, the elder Anāthapiṇḍika wept with tears that could not be stopped. Then, Śāriputra said to Anāthapiṇḍika, 'For what reason are you so sorrowful?' The elder replied, 'I am not sorrowful. The reason for this is that in the past, I have served the Buddha many times, and I have also respected the elder monks, but I have never heard such a venerable Dharma as what you, Śāriputra, have expounded.' At that time, Ānanda said to Anāthapiṇḍika, 'Elder, you should know that there are two kinds of people in the world, as the Tathāgata has said. What are the two? One is those who know pleasure, and the other is those who know suffering. Those who are accustomed to pleasure are the venerable Yaśodhara, a son of a noble family. Those who are accustomed to suffering are the monk Bhaggali. Moreover, elder, Yaśodhara is the foremost in understanding emptiness; Bhaggali is the one who is liberated by faith. Furthermore, elder, those who know suffering and those who know pleasure, both have their minds liberated, and both are disciples of the Tathāgata, with none comparable to them. Because they neither perish nor are born, both diligently receive the Buddha's teachings, and there is no slackening, but their minds have increased or decreased. Some people know, and some do not know, as you, elder, have said: 'In the past, I have served the Buddhas and respected the elder monks, but I have never heard such a venerable Dharma as what Śāriputra has expounded.' Yaśodhara looked at the ground, and his mind was liberated; Bhaggali looked at the knife, and his mind was immediately liberated. Therefore, elder, you should be like the monk Bhaggali.' At that time, Śāriputra extensively preached the Dharma to him, encouraging him to rejoice and to arouse the supreme aspiration, and then he rose from his seat and left. Not long after Śāriputra and Ānanda left, the elder Anāthapiṇḍika passed away in a short while and was immediately reborn in the Trayastriṃśa Heaven. At that time, the deva Anāthapiṇḍika had five merits that surpassed those of the other devas. What were the five? They were heavenly lifespan, heavenly appearance, heavenly joy, heavenly power, and heavenly light. At that time, the deva Anāthapiṇḍika thought, 'I have obtained this heavenly body today, all because of the Buddha's grace. Now I should not indulge in the five desires for pleasure, but should first go to the World Honored One to pay my respects and inquire.' At that time, the deva Anāthapiṇḍika, surrounded by many devas, scattered various heavenly flowers on the Tathāgata. At that time, the Tathāgata was in the Jeta Grove in Śrāvastī, in the garden of Anāthapiṇḍika. At that time, the deva, in the empty space, folded his hands towards the World Honored One and spoke this verse: 'This is the boundary of Jetavana, Where the immortals play, It is the place ruled by the Dharma King, One should arouse a joyful heart.' At that time, after the deva Anāthapiṇḍika spoke this verse, the Tathāgata silently approved of it. At that time, the deva thought, 'The Tathāgata has already approved of me.' He then abandoned his divine powers and stood to one side. At that time, the deva Anāthapiṇḍika said to the World Honored One, 'I am Sudatta, also known as Anāthapiṇḍika, as people know me. I am also a disciple of the Tathāgata, receiving the teachings of the Holy One. Now I have passed away and have been reborn in the Trayastriṃśa Heaven.' The World Honored One said, 'By what merit have you now obtained this heavenly body?' The deva said to the Buddha, 'By the power of the World Honored One, I have been able to receive a heavenly body.'
。」時，阿那邠祁天子復以天華散如來身上，亦散阿難及舍利弗身上，遍繞祇洹七匝還沒不現。
是時，世尊告阿難曰：「昨夜有天子來至我所，便說斯偈：
「『此是祇洹界， 仙人眾娛戲， 法王所治處， 當發歡悅心。』
「是時，彼天子繞祇洹七匝便退而去。汝今阿難！汝頗識彼天子乎？」
阿難白佛言：「必當是阿那邠祁長者也。」
佛告阿難：「如汝所言。善哉！乃能以未知智而識彼天子。所以然者，彼是阿那邠祁天子。」
阿難白佛言：「阿那邠祁！今生天上為名何等？」
世尊告曰：「即名阿那邠祁。所以然者，彼天即生之日，諸天各各有此言：『此天子在人中時，是如來弟子，恒等心普施一切，周窮濟乏，作此功德已，此是三十三天，今故續名阿那邠祁。』」
爾時，世尊告諸比丘：「有大功德智慧成就，阿難比丘今在學地，智慧無與等者。所以然者，阿羅漢所應知者，阿難便知之。過去諸佛世尊所應學者，阿難皆明瞭知。過去時亦有斯人，聞便了知，如我今日阿難比丘瞻望方知之：『如來須是；如來不須是。』過去諸佛弟子入三昧方知未然之事，如我今日阿難比丘睹便曉了。」
爾時，世尊告諸比丘：「我聲聞中博有所知，有勇猛精進，念不錯亂，多聞第一，堪任執事，所謂阿難比丘是。」
時，諸比丘聞佛所說，歡喜奉行。
爾時，阿那邠祁長者有兒婦名曰善生，顏貌端正，面如桃華色，王波斯匿大臣之女，憑其姓望，恃其豪族，亦不恭敬姑嫜及其夫婿，亦不事佛、法及比丘僧，亦不敬奉三尊。
是時，阿那邠祁長者便往至世尊所，頭面禮足，在一面坐。爾時，長者白世尊言：「近與兒取婦，是波斯匿王第一大臣之女，自恃其姓望，不承事三尊、長老尊卑，唯愿世尊當與說法，使發歡喜，心開意解。」
爾時，如來默然許可長者所說。
時，長者復白佛言：「唯愿世尊當受我請及比丘僧。」
爾時，長者以見如來默然受請，即從座起，禮佛三匝而去。還至家中，辦具種種飲食，敷好坐具，尋白：「時至，唯愿世尊當受我請，飲食已具。」
爾時，世尊將諸比丘眾，前後圍繞，至長者家，就座而坐。爾時，長者更取小座，在如來前坐
現代漢語譯本：當『時』字出現時，阿那邠祁天子再次將天花散在如來身上，也散在阿難和舍利弗身上，圍繞祇洹七圈后消失不見。 這時，世尊告訴阿難說：『昨晚有天子來到我這裡，說了這首偈語：』 『這裡是祇洹的邊界，仙人們在這裡嬉戲娛樂，是法王統治的地方，應當生起歡喜心。』 『當時，那位天子圍繞祇洹七圈后就離開了。你現在阿難！你認識那位天子嗎？』 阿難對佛說：『必定是阿那邠祁長者。』 佛告訴阿難：『正如你所說。很好！竟然能以未知之智認出那位天子。之所以這樣，是因為他是阿那邠祁天子。』 阿難對佛說：『阿那邠祁！現在生到天上叫什麼名字？』 世尊說：『就叫阿那邠祁。之所以這樣，是因為他生到天上的那天，諸天都這樣說：』這位天子在人間時，是如來的弟子，恒常以平等心普施一切，賙濟貧困，做了這些功德，這裡是三十三天，現在仍然叫他阿那邠祁。』 當時，世尊告訴眾比丘：『有大功德智慧成就，阿難比丘現在還在學習階段，智慧無人能比。之所以這樣，是因為阿羅漢應該知道的，阿難都知道。過去諸佛世尊應該學習的，阿難都明白知道。過去也有這樣的人，聽了就能明白，就像我今天的阿難比丘，觀察一下就知道：』如來需要這個；如來不需要這個。』過去諸佛的弟子進入三昧才能知道未發生的事情，就像我今天的阿難比丘，看到就明白了。』 當時，世尊告訴眾比丘：『我的聲聞弟子中，博學多聞，勇猛精進，念力不亂，多聞第一，堪能執事，說的就是阿難比丘。』 當時，眾比丘聽了佛所說，歡喜奉行。 當時，阿那邠祁長者有個兒媳婦名叫善生，容貌端正，面色如桃花，是波斯匿王大臣的女兒，仗著自己的姓氏和門第，依仗豪門望族，也不恭敬公婆和丈夫，也不事奉佛、法和比丘僧，也不敬奉三寶。 這時，阿那邠祁長者就去到世尊那裡，頭面禮足，在一旁坐下。當時，長者對世尊說：『最近給兒子娶了媳婦，是波斯匿王第一大臣的女兒，她仗著自己的姓氏和門第，不侍奉三寶、長老尊卑，希望世尊能為她說些佛法，讓她生起歡喜心，心開意解。』 當時，如來默然允許了長者所說。 當時，長者又對佛說：『希望世尊能接受我的邀請和比丘僧的供養。』 當時，長者見如來默然接受邀請，就從座位上站起來，向佛禮拜三圈后離開。回到家中，準備了各種飲食，鋪設好座位，隨即稟告：『時間到了，希望世尊能接受我的邀請，飲食已經準備好了。』 當時，世尊帶領眾比丘，前後圍繞，來到長者家，就座而坐。當時，長者又取來小座，在如來面前坐下。
English version: When the word 'then' appeared, Anāthapiṇḍika Deva again scattered celestial flowers on the Tathāgata, also scattering them on Ānanda and Śāriputra, circling Jetavana seven times before disappearing. At that time, the World Honored One said to Ānanda: 'Last night a deva came to me and spoke this verse:' 'This is the boundary of Jetavana, where the sages enjoy themselves, the place ruled by the Dharma King, one should generate a joyful heart.' 'At that time, that deva circled Jetavana seven times and then left. Now, Ānanda! Do you recognize that deva?' Ānanda said to the Buddha: 'It must be the elder Anāthapiṇḍika.' The Buddha told Ānanda: 'Just as you said. Excellent! You were able to recognize that deva with your unknown wisdom. The reason for this is that he is Anāthapiṇḍika Deva.' Ānanda said to the Buddha: 'Anāthapiṇḍika! What is his name now that he is born in heaven?' The World Honored One said: 'He is called Anāthapiṇḍika. The reason for this is that on the day he was born in heaven, all the devas said: 'This deva, when he was among humans, was a disciple of the Tathāgata, constantly giving to all with an equal heart, helping the poor and needy, having done these merits, this is the Thirty-Three Heavens, and now he is still called Anāthapiṇḍika.' At that time, the World Honored One told the bhikṣus: 'There is great merit and wisdom achieved, the bhikṣu Ānanda is still in the learning stage, and his wisdom is unmatched. The reason for this is that what an Arhat should know, Ānanda knows. What the past Buddhas, the World Honored Ones, should learn, Ānanda understands and knows. In the past, there were also such people who understood upon hearing, just like my bhikṣu Ānanda today, who observes and knows: 'The Tathāgata needs this; the Tathāgata does not need this.' The disciples of the past Buddhas could only know things that had not yet happened by entering samadhi, just like my bhikṣu Ānanda today, who understands upon seeing.' At that time, the World Honored One told the bhikṣus: 'Among my śrāvaka disciples, he is learned and knowledgeable, courageous and diligent, with an unconfused mind, the foremost in learning, and capable of handling affairs, and that is the bhikṣu Ānanda.' At that time, the bhikṣus, having heard what the Buddha said, joyfully practiced it. At that time, the elder Anāthapiṇḍika had a daughter-in-law named Sundarī, with a beautiful face, the color of a peach blossom, the daughter of a minister of King Prasenajit. Relying on her family name and status, and her powerful clan, she did not respect her parents-in-law or her husband, nor did she serve the Buddha, the Dharma, or the bhikṣu sangha, nor did she respect the Three Jewels. At this time, the elder Anāthapiṇḍika went to the World Honored One, bowed his head to his feet, and sat to one side. At that time, the elder said to the World Honored One: 'Recently, I took a wife for my son, the daughter of the first minister of King Prasenajit. She relies on her family name and status, and does not serve the Three Jewels, the elders, or those of lower status. I hope the World Honored One will speak the Dharma for her, so that she may generate a joyful heart and open her mind.' At that time, the Tathāgata silently agreed to what the elder said. At that time, the elder again said to the Buddha: 'I hope the World Honored One will accept my invitation and the offerings of the bhikṣu sangha.' At that time, the elder, seeing that the Tathāgata had silently accepted the invitation, rose from his seat, bowed to the Buddha three times, and left. Returning home, he prepared various foods, laid out good seats, and then reported: 'The time has come, I hope the World Honored One will accept my invitation, the food is ready.' At that time, the World Honored One, leading the assembly of bhikṣus, surrounded by them, came to the elder's house and sat down. At that time, the elder took another small seat and sat in front of the Tathāgata.
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爾時，世尊告善生女人曰：「長者女當知，夫為婦人有四事。云何為四？有婦如似母，有婦似親，有婦似賊，有婦似婢。汝今當知，婦似母者，隨時瞻視夫主，不令有乏，承事供養。爾時，諸天便復將護，若人、非人不得其便，死便生天。是謂，長者！此名婦人似母者也。
「彼云何有婦似親親？於是，長者婦見夫已，無有增減之心，同其苦樂，是謂其人似親親者也。
「彼云何名為婦如似賊？於是，女人若見夫已，便懷瞋恚，憎疾夫主，亦不承事恭敬禮拜，見輒欲害，心在他所。夫不親婦，婦不親夫，不為人所愛敬，諸天不擁護，惡鬼侵害，身壞命終，入地獄中，是謂斯人如似賊也。
「彼云何名婦人如似婢也？於是，賢良之婦見夫主隨時瞻視，忍其言語，終不還報；忍其寒苦，恒有慈心，於三尊所，亦生斯念：『此存我在，此衰我耗。』以此之事，諸天擁護，若人、非人皆悉愛念，身壞命終，生善處天上。是謂，長者女！有此四婦，汝今為在何條？」
時，彼女人聞世尊說此語已，前禮佛足，白世尊言：「唯愿世尊，我今改往修來，更不敢為，自今已后，常行禮法，如似婢也。」
是時，善生女人還至夫所，頭面禮足：「唯愿瞻視，當如婢也。」
是時，善生女人復至世尊所，頭面禮足，在一面坐。爾時，世尊漸與說法，所謂論者：施論、戒論、生天之論，欲為不凈想，淫為大穢。是時，世尊已知女人心開意解，諸佛世尊常所說法：苦、習、盡、道，爾時世尊盡與女人說之，即于座上得法眼凈，猶如新衣易染為色。此亦如是，分別諸法，善解深妙之義，自歸三尊，而受五戒。
爾時，善生女人聞佛所說，歡喜奉行。
爾時，尊者舍利弗便往至世尊所，頭面禮足，在一面坐。須臾退坐白世尊言：「尊恒稱譽豪尊高位，不說卑賤，然我，世尊！不嘆豪尊，不說卑賤。處中而說，使得出家學道。」
佛告舍利弗：「汝等自稱言：『不嘆豪尊，不說卑賤，處中而說，得出家學道。』然我今日亦不說上、中、下及受生分
現代漢語譯本： 那時，世尊告訴善生女人說：『長者之女，你應當知道，丈夫對於妻子有四種關係。哪四種呢？有妻子像母親一樣，有妻子像親人一樣，有妻子像盜賊一樣，有妻子像婢女一樣。你現在應當知道，妻子像母親一樣，是隨時照顧丈夫，不讓他有缺乏，侍奉供養他。這時，諸天便會保護她，使人或非人不能加害於她，她死後便會升天。這便是，長者之女，這叫做妻子像母親一樣。』 『那麼，什麼叫做妻子像親人一樣呢？』於是，長者之妻見到丈夫后，沒有增減之心，與他同甘共苦，這便是這個人像親人一樣。 『那麼，什麼叫做妻子像盜賊一樣呢？』於是，女人如果見到丈夫，便心懷嗔恨，憎惡丈夫，也不侍奉恭敬禮拜，見到就想加害，心思在別處。丈夫不親近妻子，妻子不親近丈夫，不被人所愛敬，諸天不保護她，惡鬼侵害她，身壞命終，墮入地獄之中，這便是這個人像盜賊一樣。 『那麼，什麼叫做妻子像婢女一樣呢？』於是，賢良的妻子見到丈夫，隨時照顧他，忍受他的言語，始終不還口；忍受寒冷和辛苦，心中常懷慈悲，對於佛、法、僧三寶，也生起這樣的念頭：『他存在，我便存在；他衰敗，我便衰敗。』因為這些行為，諸天會保護她，人和非人都愛戴她，身壞命終，會生到善處天上。這便是，長者之女！有這四種妻子，你現在屬於哪一種呢？』 當時，那位女人聽了世尊說這些話后，走到佛前，禮拜佛足，對世尊說：『但願世尊，我今天改過自新，再也不敢那樣做了，從今以後，我將常行禮法，像婢女一樣。』 這時，善生女人回到丈夫那裡，頭面禮拜他的腳：『但願您看待我，應當像婢女一樣。』 這時，善生女人又來到世尊那裡，頭面禮拜佛足，在一旁坐下。這時，世尊逐漸為她說法，所說的內容是：佈施的道理、持戒的道理、昇天的道理，以及慾望是不清凈的，淫慾是大污穢。這時，世尊已經知道女人的心意已經開解，便為她說了諸佛世尊常說的道理：苦、集、滅、道。這時，世尊完全為女人說了這些道理，她當即在座位上得到了法眼清凈，就像新衣服容易被染上顏色一樣。她也是這樣，分別各種法，善解深奧的道理，皈依佛、法、僧三寶，並受了五戒。 這時，善生女人聽了佛所說的話，歡喜地奉行。 那時，尊者舍利弗來到世尊那裡，頭面禮拜佛足，在一旁坐下。過了一會兒，他退坐一旁，對世尊說：『您總是稱讚豪門貴族，不說卑賤之人，然而我，世尊！不讚美豪門貴族，也不說卑賤之人。我只說中道，使他們能夠出家學道。』 佛告訴舍利弗：『你們自己說：『不讚美豪門貴族，也不說卑賤之人，只說中道，使他們能夠出家學道。』然而我今天也不說上、中、下以及受生的差別。』
English version: At that time, the World Honored One said to the woman Good Birth: 'Daughter of the elder, you should know that a husband has four kinds of relationships with his wife. What are the four? There is a wife who is like a mother, a wife who is like a relative, a wife who is like a thief, and a wife who is like a servant. You should know now that a wife who is like a mother is one who takes care of her husband at all times, not letting him lack anything, and serves and supports him. At this time, the gods will protect her, so that humans or non-humans cannot harm her, and she will be reborn in heaven after death. This is, daughter of the elder, what is called a wife who is like a mother.' 'Then, what is called a wife who is like a relative?' Then, when the elder's wife sees her husband, she has no intention of increasing or decreasing, and shares his joys and sorrows. This is what is called a person who is like a relative. 'Then, what is called a wife who is like a thief?' Then, if a woman sees her husband, she harbors anger, hates her husband, does not serve him with respect and reverence, wants to harm him when she sees him, and her mind is elsewhere. The husband is not close to the wife, and the wife is not close to the husband. She is not loved or respected by others, the gods do not protect her, evil spirits harm her, and after her body is destroyed and her life ends, she falls into hell. This is what is called a person who is like a thief. 'Then, what is called a wife who is like a servant?' Then, a virtuous wife, when she sees her husband, takes care of him at all times, endures his words, and never talks back; endures cold and hardship, always has a compassionate heart, and towards the Three Jewels (Buddha, Dharma, Sangha), she also has this thought: 'If he exists, I exist; if he declines, I decline.' Because of these actions, the gods will protect her, and humans and non-humans will all love and respect her. After her body is destroyed and her life ends, she will be reborn in a good place in heaven. This is, daughter of the elder! There are these four kinds of wives. Which one do you belong to now?' At that time, when that woman heard these words from the World Honored One, she went before the Buddha, bowed at his feet, and said to the World Honored One: 'May the World Honored One, I will change my past ways and start anew, and I dare not do that again. From now on, I will always practice the proper conduct, like a servant.' At this time, the woman Good Birth returned to her husband, bowed her head and face to his feet: 'May you look upon me as if I were a servant.' At this time, the woman Good Birth again came to the World Honored One, bowed her head and face to his feet, and sat to one side. At this time, the World Honored One gradually taught her the Dharma, what is called: the doctrine of giving, the doctrine of precepts, the doctrine of being reborn in heaven, and that desire is impure, and lust is a great defilement. At this time, the World Honored One already knew that the woman's mind had opened and understood, so he spoke to her about the doctrines that the Buddhas and World Honored Ones always speak about: suffering, its cause, its cessation, and the path. At this time, the World Honored One completely spoke these doctrines to the woman, and she immediately attained the pure Dharma eye in her seat, just like new clothes are easily dyed with color. She was also like this, distinguishing all dharmas, understanding the profound meaning, taking refuge in the Three Jewels, and receiving the five precepts. At this time, the woman Good Birth heard what the Buddha said and joyfully practiced it. At that time, the Venerable Shariputra went to the World Honored One, bowed his head and face to his feet, and sat to one side. After a while, he retreated to one side and said to the World Honored One: 'You always praise the wealthy and noble, and do not speak of the lowly. However, I, World Honored One! do not praise the wealthy and noble, nor do I speak of the lowly. I only speak of the middle way, so that they can leave home and study the Way.' The Buddha said to Shariputra: 'You yourselves say: 'Do not praise the wealthy and noble, nor speak of the lowly, only speak of the middle way, so that they can leave home and study the Way.' However, today I also do not speak of the upper, middle, and lower, and the differences in rebirth.'
。所以然者，夫生甚苦，不足愿樂，如彼糞除，少尚極臭，何況積多！今受生分亦復如是，一生、二生猶尚苦難，何況流轉終始而可甘處？由有有生，由生有老，由老有病，有死、愁、憂、苦、惱，何可貪樂，便成五盛陰身。吾今觀此義已，而作是說：『一生、二生猶尚苦難，何況流轉終始而可甘處？』
「若當舍利弗意欲生者，便當發願生豪貴家，不生卑賤。所以然者，舍利弗！眾生長夜為心所縛，不為豪族所縛。然我，舍利弗！處豪貴家，是剎利種，出轉輪聖王。設我不出家學道者，應為轉輪聖王，今舍轉輪聖王位，出家學道，成無上道。夫生卑賤家者，不得出家學道，反墮惡趣。是故，舍利弗！當求方便，降伏於心。如是，舍利弗！當作是學。」
增壹阿含經卷第五十
大愛道般涅槃品第五十二
一時，佛在毗舍離普會講堂所，與大比丘眾五百人俱。
爾時，大愛道游于毗舍離城高臺寺中，與大比丘尼眾五百人俱，皆是羅漢，諸漏已盡。爾時，大愛道聞諸比丘說：「如來不久當取滅度，不過三月，當在拘夷那竭娑羅雙樹間。」爾時，大愛道便作是念：「我不堪任見如來取滅度，亦復不堪任見阿難取滅度，我今宜可先取滅度。」
爾時，大愛道便往至世尊所，頭面禮足，在一面坐。爾時，大愛道前白佛言：「我聞世尊不久當取滅度，卻後不過三月，在拘夷那竭娑羅雙樹間；我今不堪見世尊及阿難取滅度也，唯愿世尊聽我先取滅度。」爾時，世尊默然可之。
爾時，大愛道重白佛言：「自今已后，唯愿世尊與諸比丘尼說戒。」
佛告之曰：「我今聽比丘尼，還與比丘尼說禁戒，如我本所施行禁戒，無令差錯。」
爾時，大愛道前禮佛足，在佛前立。爾時，大愛道復白佛言：「我今更不見如來顏色，亦不見將來諸佛，不受胞胎，永處無為，今日違離聖顏，永更不睹。」
時大愛道繞佛七匝，亦復繞阿難七匝，盡繞諸比丘眾，卻退而去。還諸比丘尼眾中，告諸比丘尼曰：「我今欲入無為涅槃界。所以然者，如來不久當取滅度，汝等各宜隨所行
現代漢語譯本：之所以這樣，是因為生命極其痛苦，不值得期望和快樂，就像那糞便清除之處，少許尚且極其臭穢，何況堆積眾多！如今承受的生命也是如此，一生、二生尚且苦難，何況在生死輪迴中流轉，又怎能甘心安處？因為有生，所以有老；因為有老，所以有病；有死亡、憂愁、痛苦、煩惱，有什麼值得貪戀快樂的，便形成了這五蘊熾盛的身體。我如今觀察到這個道理，所以這樣說：『一生、二生尚且苦難，何況在生死輪迴中流轉，又怎能甘心安處？』 『如果舍利弗想要投生，就應當發願投生到豪門貴族之家，不要投生到卑賤之家。之所以這樣，舍利弗！眾生長久以來被心所束縛，而不是被豪門貴族所束縛。然而我，舍利弗！出身于豪門貴族之家，是剎帝利種姓，出過轉輪聖王。如果我不出家學道，本應成為轉輪聖王，如今捨棄轉輪聖王的地位，出家學道，成就無上道。如果投生到卑賤之家，就不能出家學道，反而會墮入惡道。所以，舍利弗！應當尋求方便，降伏自己的心。如此，舍利弗！應當這樣學習。』 增壹阿含經卷第五十 大愛道般涅槃品第五十二 一時，佛陀在毗舍離普會講堂，與五百位大比丘在一起。 當時，大愛道在毗舍離城的高臺寺中，與五百位大比丘尼在一起，她們都是阿羅漢，諸漏已盡。當時，大愛道聽到諸比丘說：『如來不久將要入滅，不會超過三個月，將在拘夷那竭娑羅雙樹之間。』當時，大愛道便這樣想：『我不忍心見到如來入滅，也不忍心見到阿難入滅，我如今應該先入滅。』 當時，大愛道便前往世尊處，頂禮佛足，在一旁坐下。當時，大愛道向佛稟告說：『我聽說世尊不久將要入滅，在三個月之後，在拘夷那竭娑羅雙樹之間；我如今不忍心見到世尊和阿難入滅，唯愿世尊允許我先入滅。』當時，世尊默然允許了。 當時，大愛道再次向佛稟告說：『從今以後，唯愿世尊為諸比丘尼說戒。』 佛陀告訴她說：『我如今允許比丘尼，還由比丘尼說戒，就像我原本所施行的戒律一樣，不要有任何差錯。』 當時，大愛道頂禮佛足，站在佛前。當時，大愛道又向佛稟告說：『我如今再也見不到如來的容顏，也見不到未來的諸佛，不再受胞胎，永遠處於無為，今日違離聖顏，永遠不能再見。』 當時，大愛道繞佛七圈，也繞阿難七圈，繞遍諸比丘眾，然後退去。回到諸比丘尼眾中，告訴諸比丘尼說：『我如今想要進入無為涅槃界。之所以這樣，是因為如來不久將要入滅，你們各自應當隨所行。』
English version: The reason for this is that life is extremely painful, not worth desiring or enjoying. It's like a place where dung is removed; even a little bit is extremely foul, let alone a large accumulation! The current state of being born is also like this. One or two lives are already difficult, let alone the endless cycle of birth and death, how can one be content to dwell in it? Because there is birth, there is old age; because there is old age, there is sickness; there is death, sorrow, suffering, and affliction. What is there to crave and enjoy, which then forms this body of the five aggregates in full blaze? I have now observed this principle, and therefore I say: 『One or two lives are already difficult, let alone the endless cycle of birth and death, how can one be content to dwell in it?』 『If Shariputra desires to be born, he should make a vow to be born into a noble family, not into a lowly one. The reason for this, Shariputra, is that beings have long been bound by their minds, not by noble families. However, I, Shariputra, was born into a noble family, of the Kshatriya caste, from which a Wheel-Turning Sage King emerged. If I had not left home to study the Way, I would have become a Wheel-Turning Sage King. Now, I have abandoned the position of a Wheel-Turning Sage King, left home to study the Way, and attained the Unsurpassed Way. If one is born into a lowly family, one cannot leave home to study the Way, and will instead fall into evil realms. Therefore, Shariputra, one should seek means to subdue one's mind. Thus, Shariputra, one should learn.』 Ekottara Agama Sutra, Scroll 50 The Chapter on Mahaprajapati's Parinirvana, 52nd At one time, the Buddha was at the Great Assembly Hall in Vaishali, together with five hundred great Bhikkhus. At that time, Mahaprajapati was at the High Tower Temple in Vaishali, together with five hundred great Bhikkhunis, all of whom were Arhats, their outflows exhausted. At that time, Mahaprajapati heard the Bhikkhus saying: 『The Tathagata will soon enter Parinirvana, in no more than three months, between the twin Sala trees in Kushinagar.』 At that time, Mahaprajapati thought: 『I cannot bear to see the Tathagata enter Parinirvana, nor can I bear to see Ananda enter Parinirvana. I should enter Parinirvana first.』 At that time, Mahaprajapati went to the World Honored One, bowed at his feet, and sat to one side. At that time, Mahaprajapati reported to the Buddha: 『I have heard that the World Honored One will soon enter Parinirvana, in three months, between the twin Sala trees in Kushinagar; I cannot bear to see the World Honored One and Ananda enter Parinirvana, I wish the World Honored One would allow me to enter Parinirvana first.』 At that time, the World Honored One silently agreed. At that time, Mahaprajapati again reported to the Buddha: 『From now on, I wish the World Honored One would give the precepts to the Bhikkhunis.』 The Buddha told her: 『I now allow the Bhikkhunis to give the precepts to the Bhikkhunis, just as I originally implemented the precepts, without any errors.』 At that time, Mahaprajapati bowed at the Buddha's feet and stood before the Buddha. At that time, Mahaprajapati again reported to the Buddha: 『I will never see the Tathagata's face again, nor will I see the future Buddhas, I will no longer be in a womb, and will forever be in the unconditioned state. Today, I depart from the holy countenance, and will never see it again.』 At that time, Mahaprajapati circled the Buddha seven times, also circled Ananda seven times, circled all the Bhikkhus, and then retreated. She returned to the Bhikkhuni assembly and told the Bhikkhunis: 『I now wish to enter the unconditioned realm of Nirvana. The reason for this is that the Tathagata will soon enter Parinirvana, you should each follow your own path.』
。」
爾時，差摩比丘尼、優缽色比丘尼、基利施比丘尼、舍仇梨比丘尼、奢摩比丘尼、缽陀闌柘比丘尼、婆羅柘羅比丘尼、迦旃延比丘尼、阇耶比丘尼及五百比丘尼，往至世尊所，在一面立。爾時，五百比丘尼，差摩比丘尼最為上首，而白佛言：「我等諸人聞如來不久當取滅度，我等不忍見世尊及阿難先取滅度。唯愿世尊聽我等先取滅度，我等今取涅槃，正是其宜。」爾時，世尊默然可之。時差摩比丘尼及五百比丘尼見世尊默然可之，前禮佛足，繞三匝便退而去。還詣本房。
時，大愛道閉講堂門，擊干椎，于露地敷坐具，騰在虛空，于虛空中坐臥經行，或出火焰，身下出煙，身上出火；身下出水，身上出煙；舉身放焰，舉身放煙；左脅出水，右脅出火；右脅出水，左脅出煙；前出火，后出水；前出水，后出火；舉身出火，舉身出水。
爾時，大愛道作若干變化，還在本座，結加趺坐，正身正意，繫念在前，而入初禪；從初禪起而入二禪；從第二禪起而入第三禪；從三禪起入第四禪；從第四禪起入空處；從空處起入識處；從識處起入不用處；從不用處起入有想無想處；從有想無想處起入想知滅；從想知滅起還入有想無想處；從有想無想起入不用處；從不用處起還入識處；從識處起還入空處；從空處起還入第四禪；從第四禪起還入三禪；從三禪起入二禪中；從二禪起還入初禪；從初禪起入二禪；從二禪起還入三禪；從三禪起還入四禪；已入四禪便取滅度。
爾時，天地大動，東踴西沒，西踴東沒，四邊都踴中央沒，又四面涼風起，諸天在空作倡伎樂，欲界諸天涕零悲泣，猶如春月天降甘雨，神妙之天雜碎優缽華香，又雜碎栴檀而散其上。
爾時，差摩比丘尼、優缽色比丘尼、基梨施瞿曇彌比丘尼、舍瞿離比丘尼、奢摩比丘尼、波陀蘭遮羅比丘尼、迦旃延比丘尼、阇耶比丘尼，如此上首五百比丘尼等，各各于露地敷坐，飛在虛空，于虛空之中坐臥經行，作十八變，乃至入想知滅，各取滅度。
爾時，毗舍離城內有大將名曰耶輸提，將五百童子集普會講堂有所講說。時，耶輸提及五百童子遙見五百比丘尼作十八變，見已，歡喜踴躍無量，各共叉手而向彼所
當時，差摩比丘尼、優缽色比丘尼、基利施比丘尼、舍仇梨比丘尼、奢摩比丘尼、缽陀闌柘比丘尼、婆羅柘羅比丘尼、迦旃延比丘尼、阇耶比丘尼以及五百位比丘尼，來到世尊所在之處，在一旁站立。當時，五百位比丘尼中，以差摩比丘尼為首，向佛稟告說：『我們聽說如來不久將要入滅，我們不忍心見到世尊和阿難先入滅。唯愿世尊允許我們先入滅，我們現在入涅槃，正是時候。』當時，世尊默然允許了她們。當時，差摩比丘尼和五百位比丘尼見到世尊默然允許，便上前禮拜佛足，繞佛三圈後退下，回到各自的住所。 當時，大愛道關閉講堂的門，敲擊木椎，在露天鋪設坐具，騰空而起，在虛空中坐臥行走，有時身上發出火焰，身下冒出煙霧，有時身下冒出水，身上冒出煙霧；全身放出火焰，全身冒出煙霧；左脅冒出水，右脅冒出火；右脅冒出水，左脅冒出煙霧；前面冒出火，後面冒出水；前面冒出水，後面冒出火；全身冒出火焰，全身冒出水。 當時，大愛道做了各種變化，回到原來的座位，結跏趺坐，端正身心，集中意念，進入初禪；從初禪起身進入二禪；從二禪起身進入三禪；從三禪起身進入四禪；從四禪起身進入空無邊處；從空無邊處起身進入識無邊處；從識無邊處起身進入無所有處；從無所有處起身進入非想非非想處；從非想非非想處起身進入滅盡定；從滅盡定起身回到非想非非想處；從非想非非想處起身進入無所有處；從無所有處起身回到識無邊處；從識無邊處起身回到空無邊處；從空無邊處起身回到四禪；從四禪起身回到三禪；從三禪起身進入二禪；從二禪起身回到初禪；從初禪起身進入二禪；從二禪起身回到三禪；從三禪起身回到四禪；進入四禪后便入滅。 當時，天地劇烈震動，東方涌起西方沉沒，西方涌起東方沉沒，四邊都涌起中央沉沒，同時四面吹起涼風，諸天在空中演奏音樂，欲界諸天哭泣悲傷，如同春月天降甘雨，神妙的天人散落優缽羅花香，又散落栴檀香在上面。 當時，差摩比丘尼、優缽色比丘尼、基梨施瞿曇彌比丘尼、舍瞿離比丘尼、奢摩比丘尼、波陀蘭遮羅比丘尼、迦旃延比丘尼、阇耶比丘尼，這些為首的五百位比丘尼等，各自在露天鋪設坐具，飛到空中，在虛空中坐臥行走，展現十八種變化，乃至進入滅盡定，各自入滅。 當時，毗舍離城內有一位大將名叫耶輸提，帶領五百位童子在普會講堂集會講說。當時，耶輸提和五百位童子遙見五百位比丘尼展現十八種變化，見到后，歡喜踴躍，無法言表，各自合掌向她們所在的方向。
At that time, the Bhikkhunis Chama, Uppalavanna, Kilisika, Sakula, Sama, Patacara, Bharata, Katyayani, Jaya, and five hundred other Bhikkhunis went to where the World Honored One was, and stood on one side. At that time, among the five hundred Bhikkhunis, Chama was the leader, and she said to the Buddha: 'We have heard that the Tathagata will soon enter Parinirvana, and we cannot bear to see the World Honored One and Ananda enter Parinirvana before us. We beseech the World Honored One to allow us to enter Parinirvana first. It is fitting for us to enter Nirvana now.' At that time, the World Honored One silently agreed. Then, Bhikkhuni Chama and the five hundred Bhikkhunis, seeing that the World Honored One had silently agreed, went forward, bowed at the Buddha's feet, circumambulated him three times, and then retreated, returning to their respective dwellings. At that time, Mahapajapati closed the door of the lecture hall, struck the wooden mallet, spread out a seat in the open, rose into the air, and in the air she sat, lay down, and walked. Sometimes flames came from her body, and smoke came from below; sometimes water came from below, and smoke came from her body; her whole body emitted flames, her whole body emitted smoke; water came from her left side, and fire came from her right side; water came from her right side, and smoke came from her left side; fire came from the front, and water came from the back; water came from the front, and fire came from the back; her whole body emitted flames, her whole body emitted water. At that time, Mahapajapati performed various transformations, returned to her original seat, sat in the lotus position, straightened her body and mind, focused her thoughts, and entered the first dhyana; from the first dhyana she arose and entered the second dhyana; from the second dhyana she arose and entered the third dhyana; from the third dhyana she arose and entered the fourth dhyana; from the fourth dhyana she arose and entered the sphere of infinite space; from the sphere of infinite space she arose and entered the sphere of infinite consciousness; from the sphere of infinite consciousness she arose and entered the sphere of nothingness; from the sphere of nothingness she arose and entered the sphere of neither perception nor non-perception; from the sphere of neither perception nor non-perception she arose and entered the cessation of perception and feeling; from the cessation of perception and feeling she arose and returned to the sphere of neither perception nor non-perception; from the sphere of neither perception nor non-perception she arose and entered the sphere of nothingness; from the sphere of nothingness she arose and returned to the sphere of infinite consciousness; from the sphere of infinite consciousness she arose and returned to the sphere of infinite space; from the sphere of infinite space she arose and returned to the fourth dhyana; from the fourth dhyana she arose and returned to the third dhyana; from the third dhyana she arose and entered the second dhyana; from the second dhyana she arose and returned to the first dhyana; from the first dhyana she arose and entered the second dhyana; from the second dhyana she arose and returned to the third dhyana; from the third dhyana she arose and returned to the fourth dhyana; having entered the fourth dhyana, she then entered Parinirvana. At that time, the earth and sky shook greatly, the east rose and the west sank, the west rose and the east sank, all four sides rose and the center sank. At the same time, cool breezes arose from all four directions, the devas in the sky made music, the devas of the desire realm wept and grieved, like sweet rain falling from the sky in spring, and the wondrous devas scattered the fragrance of utpala flowers, and also scattered sandalwood on top of them. At that time, Bhikkhunis Chama, Uppalavanna, Kilisika Gotami, Sakula, Sama, Patacara, Katyayani, Jaya, and the other five hundred leading Bhikkhunis, each spread out a seat in the open, flew into the air, and in the air they sat, lay down, and walked, performing eighteen transformations, and then entered the cessation of perception and feeling, and each entered Parinirvana. At that time, in the city of Vaishali, there was a great general named Yashodhara, who was gathering five hundred boys at the Puhui lecture hall to give a discourse. At that time, Yashodhara and the five hundred boys saw from afar the five hundred Bhikkhunis performing eighteen transformations. Having seen this, they were filled with immeasurable joy and delight, and each put their palms together and faced the direction where the Bhikkhunis were.
。爾時，世尊而告阿難曰：「汝往至耶輸提大將所，而告之曰：『速辦五百床具，五百坐具，五百瓶酥，五百瓶油，五百輿花，五百裹香，五百車薪。』」
爾時，阿難前白佛言：「不審世尊欲何施為？」
佛告之曰：「大愛道已取滅度，及五百比丘尼泥洹，我等欲供養舍利。」
爾時，阿難悲泣交集，不能自勝：「大愛道取滅度何其速哉。」
爾時，阿難以手揮淚，便往至耶輸提大將所。
爾時，耶輸提遙見阿難來，皆起前迎，並作是說：「善來，阿難！欲何告敕，又行非常。」
爾時，阿難報曰：「我是佛使，欲有所告敕。」
時，大將咸共問曰：「欲何所告敕？」
阿難報曰：「世尊告大將曰：『當辦五百床，五百坐具，五百瓶酥，五百瓶油，五百輿花，五百裹香，五百車薪，大愛道及五百比丘尼皆取滅度，我等往供養舍利。』」
爾時，大將悲泣交集，而作是說：「大愛道取滅度何其速哉！及五百比丘尼取滅度甚為速哉！誰當教授我等，教化分檀佈施？」
爾時，耶輸提大將即辦五百床，五百坐具，五百瓶油、酥、薪，及諸耶維之具，往至世尊所，頭面禮足，在一面立。爾時，耶輸提大將白世尊言：「如來所約敕供養之具，今日已辦。」
佛告曰：「汝今各取大愛道身及五百比丘尼身，出毗舍離到曠野之處，吾欲于彼供養舍利。」
耶輸提大將白佛言：「唯然，世尊！」
是時，長者即往至大愛道等所，告一人曰：「汝今施梯，登墻入內，徐開門，無令有聲。」
是時，彼人如彼教敕，即入開門，復敕五百人各舉舍利著于床上。爾時，有二沙彌尼在，一名難陀，二名優般難陀。是時，二沙彌尼語大將曰：「止！止！大將！勿觸擾諸師。」
耶輸提大將報曰：「汝師不為睡眠，皆取滅度。」
爾時，二沙彌聞諸師皆取滅度，心懷恐怖，即自思惟，觀有習之法皆是盡法，即于坐處得三明六通。爾時，二沙彌尼即飛在虛空中，先至曠野之中作十八變，坐臥經行，身出水火，變化無量，即于無餘涅槃界而取般涅槃。
爾時，世尊將諸比丘僧，前後圍繞，往至大愛道比丘尼寺中。爾時，世尊告阿難、難陀、羅云：「汝等舉大愛道身，我當躬自供養
現代漢語譯本：當時，世尊告訴阿難說：『你到耶輸提大將那裡，告訴他說：『趕快準備五百張床具，五百個坐具，五百瓶酥油，五百瓶食用油，五百輛載花的車輛，五百包香料，五百車柴薪。』 當時，阿難向前稟告佛說：『不知道世尊想要做什麼？』 佛告訴他說：『大愛道已經入滅，以及五百位比丘尼也涅槃了，我們想要供養她們的舍利。』 當時，阿難悲傷哭泣，不能自已：『大愛道入滅怎麼這麼快啊！』 當時，阿難用手擦拭眼淚，就前往耶輸提大將那裡。 當時，耶輸提遠遠看見阿難來了，都起身迎接，並說道：『歡迎，阿難！有什麼吩咐，又有什麼特別的事情嗎？』 當時，阿難回答說：『我是佛的使者，有事要稟告。』 當時，大將們一起問道：『有什麼要稟告的？』 阿難回答說：『世尊告訴大將說：『應當準備五百張床，五百個坐具，五百瓶酥油，五百瓶食用油，五百輛載花的車輛，五百包香料，五百車柴薪，大愛道和五百位比丘尼都入滅了，我們前往供養她們的舍利。』 當時，大將們悲傷哭泣，說道：『大愛道入滅怎麼這麼快啊！以及五百位比丘尼入滅也太快了！誰來教導我們，教化我們，分發佈施呢？』 當時，耶輸提大將立即準備了五百張床，五百個坐具，五百瓶油、酥油、柴薪，以及各種火化用的器具，前往世尊那裡，頭面禮足，站在一旁。當時，耶輸提大將稟告世尊說：『如來所吩咐的供養器具，今天已經準備好了。』 佛告訴他說：『你們現在各自取走大愛道的遺體和五百位比丘尼的遺體，出毗舍離到曠野之處，我想要在那裡供養舍利。』 耶輸提大將稟告佛說：『是的，世尊！』 這時，長者就前往大愛道等人所在的地方，告訴一個人說：『你現在架起梯子，登上墻進入裡面，慢慢地打開門，不要發出聲音。』 這時，那個人按照他的吩咐，就進入打開門，又命令五百個人各自舉起舍利放在床上。當時，有兩位沙彌尼在，一個名叫難陀，一個名叫優般難陀。當時，兩位沙彌尼對大將說：『停！停！大將！不要打擾各位師父。』 耶輸提大將回答說：『你們的師父不是在睡覺，都入滅了。』 當時，兩位沙彌尼聽到各位師父都入滅了，心中感到恐懼，就自己思考，觀察到有為之法都是會消亡的，就在坐的地方獲得了三明六通。當時，兩位沙彌尼就飛到虛空中，先到曠野之中，示現十八種變化，坐臥經行，身上出水出火，變化無量，就在無餘涅槃界入滅。 當時，世尊帶領著眾比丘僧，前後圍繞，前往大愛道比丘尼寺中。當時，世尊告訴阿難、難陀、羅云：『你們抬起大愛道的遺體，我將親自供養。』
English version: At that time, the World Honored One said to Ananda, 'Go to General Yashodhara and tell him: 'Quickly prepare five hundred sets of bedding, five hundred seats, five hundred jars of ghee, five hundred jars of oil, five hundred flower-laden carriages, five hundred bundles of incense, and five hundred carts of firewood.' At that time, Ananda went before the Buddha and said, 'I do not know what the World Honored One intends to do?' The Buddha told him, 'Mahaprajapati has already passed into extinction, and five hundred bhikkhunis have also entered Nirvana. We wish to make offerings to their relics.' At that time, Ananda was overcome with grief and wept, unable to control himself, 'How quickly Mahaprajapati has passed into extinction!' At that time, Ananda wiped away his tears with his hand and went to General Yashodhara. At that time, Yashodhara saw Ananda coming from afar, and they all rose to greet him, saying, 'Welcome, Ananda! What is your command, and what is the unusual matter?' At that time, Ananda replied, 'I am the Buddha's messenger, and I have something to report.' Then, the generals all asked, 'What do you have to report?' Ananda replied, 'The World Honored One told the general: 'You should prepare five hundred beds, five hundred seats, five hundred jars of ghee, five hundred jars of oil, five hundred flower-laden carriages, five hundred bundles of incense, and five hundred carts of firewood. Mahaprajapati and five hundred bhikkhunis have all passed into extinction, and we are going to make offerings to their relics.' At that time, the generals were overcome with grief and wept, saying, 'How quickly Mahaprajapati has passed into extinction! And the five hundred bhikkhunis have also passed into extinction so quickly! Who will teach us, educate us, and distribute alms?' At that time, General Yashodhara immediately prepared five hundred beds, five hundred seats, five hundred jars of oil, ghee, and firewood, as well as all the cremation equipment, and went to the World Honored One, bowed his head to his feet, and stood to one side. At that time, General Yashodhara reported to the World Honored One, 'The offerings that the Tathagata commanded have been prepared today.' The Buddha said, 'Now, each of you take the body of Mahaprajapati and the bodies of the five hundred bhikkhunis, go out of Vaishali to the wilderness, and I wish to make offerings to their relics there.' General Yashodhara reported to the Buddha, 'Yes, World Honored One!' At this time, the elder went to where Mahaprajapati and the others were, and told one person, 'Now, set up a ladder, climb over the wall and go inside, slowly open the door, and do not make any noise.' At this time, that person followed his instructions, entered and opened the door, and then ordered five hundred people to each lift the relics onto the beds. At that time, there were two novice nuns, one named Nanda and the other named Upananda. At that time, the two novice nuns said to the general, 'Stop! Stop! General! Do not disturb the teachers.' General Yashodhara replied, 'Your teachers are not sleeping, they have all passed into extinction.' At that time, the two novice nuns heard that all the teachers had passed into extinction, and they were filled with fear. They then contemplated that all conditioned phenomena are subject to cessation, and they attained the three insights and six supernormal powers in their seats. At that time, the two novice nuns flew into the sky, first went to the wilderness, manifested eighteen transformations, sitting, lying down, walking, emitting water and fire from their bodies, transforming without limit, and then entered Parinirvana in the realm of no remainder. At that time, the World Honored One led the assembly of bhikkhus, surrounded by them, and went to the Mahaprajapati bhikkhuni monastery. At that time, the World Honored One said to Ananda, Nanda, and Rahula, 'You lift the body of Mahaprajapati, and I will personally make offerings.'
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是時，釋提桓因知世尊心中所念，即從三十三天上，譬如力士屈伸臂頃來至毗舍離，到世尊所，頭面禮足，在一面立。其中漏盡比丘皆見釋提桓因及三十三天，其不漏盡有欲比丘，及比丘、比丘尼、優婆塞、優婆夷未漏盡者，亦不見釋提桓因及三十三天。
爾時，梵天王遙知如來心中所念，將諸梵天從梵天上沒，來至世尊所，頭面禮足，在一面立。
爾時，毗沙門天王知世尊心中所念，將閱叉、鬼神，到如來所，頭面禮足，在一面立。
爾時，提地賴吒天王將諸干沓和，從東方來至如來所，頭面禮足，在一面立。毗婁勒叉天王將諸無數拘槃荼，從南方來至世尊所，頭面禮足，在一面立。毗婁波叉天王將諸龍神來至如來所，頭面禮足，在一面立。及欲界、色界、無色界諸天，各各知如來心中所念，來至世尊所，頭面禮足，在一面立。
爾時，釋提桓因、毗沙門天王前白佛言：「唯愿世尊勿自勞神，我等自當供養舍利。」
佛告諸天：「止！止！天王！如來自當知時。此是如來所應修行，非是天、龍、鬼神所及也。所以然者，父母生子多有所益，長養恩重，乳哺懷抱，要當報恩，不得不報恩。然諸天當知，過去諸佛世尊所生母先取滅度，然後諸佛世尊皆自供養蛇旬舍利。正使將來諸佛世尊所生之母先取滅度，然後諸佛皆自供養。以此方便，知如來應自供養，非天、龍、鬼神所及也。」
爾時，毗沙門天王告五百鬼曰：「汝等往至栴檀林中，取香薪來，當供養蛇旬。」時，五百鬼聞天王語已，即往至栴檀林中，取栴檀薪來至曠野之間。
是時，世尊躬自舉床一腳，難陀舉一腳，羅云舉一腳，阿難舉一腳，飛在虛空，往至彼冢間；其中四部之眾，比丘、比丘尼、優婆塞、優婆夷，舉五百比丘尼舍利至於冢間。爾時，世尊告耶輸提大將曰：「汝今更辦二床，二坐具，二車薪、香花供養二沙彌尼身。」
耶輸提大將白佛言：「唯然，世尊！」尋時，即辦供養之具。
爾時，世尊以栴檀木各傳與諸天。是時，世尊復告大將曰：「汝今各取五百舍利，各分別而供養之，二沙彌亦復使然。」
時，大將受佛教已，各各分別而取供養，即取蛇旬。爾時，世尊復以栴檀木著大愛道身上
當時，釋提桓因知道世尊心中所想，立即從三十三天，像力士屈伸手臂一樣來到毗舍離，到達世尊所在之處，頭面禮足，在一旁站立。其中，漏盡的比丘都看見了釋提桓因和三十三天，那些沒有漏盡、有慾望的比丘，以及比丘、比丘尼、優婆塞、優婆夷等沒有漏盡的人，則沒有看見釋提桓因和三十三天。 那時，梵天王遙知如來心中所想，帶領諸梵天從梵天界消失，來到世尊所在之處，頭面禮足，在一旁站立。 那時，毗沙門天王知道世尊心中所想，帶領夜叉、鬼神，來到如來所在之處，頭面禮足，在一旁站立。 那時，提地賴吒天王帶領諸乾闥婆，從東方來到如來所在之處，頭面禮足，在一旁站立。毗婁勒叉天王帶領無數拘槃荼，從南方來到世尊所在之處，頭面禮足，在一旁站立。毗婁波叉天王帶領諸龍神來到如來所在之處，頭面禮足，在一旁站立。以及欲界、色界、無色界諸天，各自知道如來心中所想，來到世尊所在之處，頭面禮足，在一旁站立。 那時，釋提桓因、毗沙門天王上前對佛說：『唯愿世尊不要親自勞神，我們自當供養舍利。』 佛告訴諸天：『停止！停止！天王！如來自當知道時機。這是如來所應修行的，不是天、龍、鬼神所能及的。為什麼呢？父母生養子女，多有恩惠，養育恩情深重，哺乳懷抱，一定要報恩，不得不報恩。然而諸天應當知道，過去諸佛世尊的母親先去世，然後諸佛世尊都親自供養蛇旬舍利。即使將來諸佛世尊的母親先去世，然後諸佛也都會親自供養。以此方便，可知如來應當親自供養，不是天、龍、鬼神所能及的。』 那時，毗沙門天王告訴五百鬼說：『你們去栴檀林中，取香柴來，用來供養蛇旬。』當時，五百鬼聽了天王的話，立即前往栴檀林中，取來栴檀柴到曠野之間。 這時，世尊親自舉起床的一腳，難陀舉起一腳，羅云舉起一腳，阿難舉起一腳，飛到空中，前往那墳地；其中四部大眾，比丘、比丘尼、優婆塞、優婆夷，舉著五百比丘尼的舍利到了墳地。那時，世尊告訴耶輸提大將說：『你現在再準備兩張床，兩個坐具，兩車柴、香花，用來供養兩位沙彌尼的遺體。』 耶輸提大將對佛說：『遵命，世尊！』隨即，就準備好了供養的器具。 那時，世尊將栴檀木分別傳給諸天。這時，世尊又告訴大將說：『你現在各自取五百舍利，分別供養，兩位沙彌尼也同樣如此。』 當時，大將接受佛的教誨后，各自分別取來供養，就取了蛇旬。那時，世尊又將栴檀木放在大愛道身上。
At that time, Śakra, lord of the devas, knowing what the World-Honored One was thinking, immediately came from the Trayastriṃśa Heaven, as quickly as a strong man extends or retracts his arm, to Vaiśālī. He arrived where the World-Honored One was, bowed his head to the ground at his feet, and stood to one side. Among them, the monks who had exhausted their outflows all saw Śakra and the devas of the Trayastriṃśa Heaven. Those who had not exhausted their outflows, the monks with desires, as well as the monks, nuns, laymen, and laywomen who had not exhausted their outflows, did not see Śakra and the devas of the Trayastriṃśa Heaven. At that time, Brahmā, the king of the Brahmā heavens, knowing from afar what the Tathāgata was thinking, led the Brahmā devas, disappearing from the Brahmā heavens, and came to where the World-Honored One was, bowed his head to the ground at his feet, and stood to one side. At that time, Vaiśravaṇa, the heavenly king, knowing what the World-Honored One was thinking, led the yakṣas and spirits, and came to where the Tathāgata was, bowed his head to the ground at his feet, and stood to one side. At that time, Dhṛtarāṣṭra, the heavenly king, led the gandharvas, coming from the east to where the Tathāgata was, bowed his head to the ground at his feet, and stood to one side. Virūḍhaka, the heavenly king, led countless kumbhāṇḍas, coming from the south to where the World-Honored One was, bowed his head to the ground at his feet, and stood to one side. Virūpākṣa, the heavenly king, led the nāga gods, coming to where the Tathāgata was, bowed his head to the ground at his feet, and stood to one side. And the devas of the desire realm, the form realm, and the formless realm, each knowing what the Tathāgata was thinking, came to where the World-Honored One was, bowed their heads to the ground at his feet, and stood to one side. At that time, Śakra and Vaiśravaṇa, the heavenly kings, stepped forward and said to the Buddha, 'We beseech the World-Honored One not to trouble yourself. We ourselves will make offerings to the relics.' The Buddha told the devas, 'Stop! Stop! Heavenly kings! The Tathāgata will know the right time. This is what the Tathāgata should practice, not what the devas, nāgas, or spirits can do. Why is that? Parents give birth to children and provide much benefit, the kindness of nurturing is profound, with breastfeeding and embracing. One must repay this kindness, one cannot not repay it. However, the devas should know that the mothers of the past Buddhas, the World-Honored Ones, passed away first, and then the Buddhas, the World-Honored Ones, all personally made offerings to the relics of the snake-skin. Even if in the future the mothers of the Buddhas, the World-Honored Ones, pass away first, then the Buddhas will all personally make offerings. By this means, it is known that the Tathāgata should make the offerings himself, not what the devas, nāgas, or spirits can do.' At that time, Vaiśravaṇa, the heavenly king, told five hundred spirits, 'You go to the sandalwood forest, fetch fragrant firewood, and use it to make offerings to the snake-skin.' At that time, the five hundred spirits, having heard the heavenly king's words, immediately went to the sandalwood forest, fetched sandalwood firewood, and brought it to the open field. At this time, the World-Honored One personally lifted one leg of the bed, Nanda lifted one leg, Rāhula lifted one leg, and Ānanda lifted one leg, and they flew into the sky, going to that burial ground. Among the four assemblies, the monks, nuns, laymen, and laywomen, they carried the relics of the five hundred nuns to the burial ground. At that time, the World-Honored One told the great general Yaśodharā, 'You now prepare two more beds, two sitting mats, and two cartloads of firewood and fragrant flowers to make offerings to the bodies of the two śrāmaṇerikās.' The great general Yaśodharā said to the Buddha, 'As you command, World-Honored One!' Immediately, he prepared the items for the offerings. At that time, the World-Honored One distributed the sandalwood wood to the devas. At this time, the World-Honored One again told the great general, 'You now each take five hundred relics, and make offerings to them separately. Do the same for the two śrāmaṇerikās.' At that time, the great general, having received the Buddha's teaching, each separately took the relics to make offerings, and then took the snake-skin. At that time, the World-Honored One again placed the sandalwood wood on Mahāprajāpatī.
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「一切行無常， 生者必有盡，
爾時，諸天、人民皆悉雲集在於冢間；天、人大眾十億垓那術。時大將火滅已，復取捨利而起偷婆。
佛告大將曰：「汝今取五百比丘尼舍利與起偷婆，長夜之中受福無量！所以然者，世間有四人起于偷婆。云何為四？若有人與如來、至真、等正覺起于偷婆，轉輪聖王，與聲聞、辟支佛起偷婆者，受福無量。」爾時，世尊與諸天、人民說微妙之法，勸令歡喜。爾時，天與人有一億，諸塵垢盡，得法眼凈。
爾時，諸天、人民、干沓和、阿須輪、四部之眾，聞佛所說，歡喜奉行。
爾時，舍衛城內有比丘尼名曰婆陀，將五百比丘尼于彼游化。時，婆陀比丘尼在閑靜之處，而自思惟，結加趺坐，繫念在前，自憶無數宿命之事，復自笑。有比丘尼遙見婆陀比丘尼笑，見已，便往至比丘尼所：「今婆陀比丘尼獨在樹下而笑，將有何緣？」
時，五百比丘尼即相將至婆陀比丘尼所，頭面禮足。爾時，五百比丘尼白婆陀曰：「有何因緣獨坐樹下而笑耶？」
爾時，婆陀比丘尼告五百比丘尼曰：「我向者在此樹下，自憶無數宿命之事，復見昔日所經歷身，死此生彼，皆悉觀見。」
時，五百比丘尼復白言：「唯愿當說曩昔之緣。」
時，婆陀比丘尼告五百比丘尼曰：「過去久遠九十一劫有佛出世，名曰毗婆尸如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出現於世。爾時，世界名槃頭摩，人民熾盛不可稱計。爾時，如來游彼國界，將十六萬八千比丘眾，前後圍繞而為說法。時佛名號流佈四遠：『毗婆尸佛者眾相具足，是一切人良祐福田。』
「爾時，彼國界中有童子名曰梵天，顏貌端正，世之希有。時，彼童子手執寶蓋而行諸街巷中。時有居士婦亦復端正，亦從此道行，眾人皆共觀看。時童子便作是念：『我今亦復端正，手執寶蓋，眾人皆不觀視我身，此諸人民皆共觀此女人。我今要當作方便，使人觀視我。』時彼童子即出彼城，往至毗婆尸佛所，手執寶華，供養七日七夜，亦作誓願：『設當毗婆尸佛有此神足，有此神力，是世間、天上福田，持此功德，使我將來之世作女人身，人民見之莫不喜踴
現代漢語譯本 『一切行無常，生者必有盡。』 那時，諸天、人民都聚集在墳墓間；天人大眾有十億垓那術。當時大將的火熄滅后，又取捨利建造佛塔。 佛告訴大將說：『你現在取五百比丘尼的舍利建造佛塔，長夜之中會得到無量的福報！之所以這樣說，是因為世間有四種人建造佛塔會得到福報。哪四種呢？如果有人為如來、至真、等正覺建造佛塔，為轉輪聖王，為聲聞、辟支佛建造佛塔，都會得到無量的福報。』當時，世尊為諸天、人民宣說微妙的佛法，勸導他們歡喜。當時，天人和人中有一億人，塵垢盡除，得到了法眼清凈。 當時，諸天、人民、乾闥婆、阿修羅、四部大眾，聽聞佛所說，歡喜奉行。 當時，舍衛城內有一位比丘尼名叫婆陀，帶領五百位比丘尼在那裡游化。當時，婆陀比丘尼在安靜的地方，自己思考，結跏趺坐，集中意念，回憶起無數的宿命之事，又自己笑了。有比丘尼遠遠看見婆陀比丘尼笑，看見后，就走到比丘尼那裡：『現在婆陀比丘尼獨自在樹下笑，將有什麼緣故？』 當時，五百位比丘尼就一起走到婆陀比丘尼那裡，頭面禮足。當時，五百位比丘尼問婆陀說：『有什麼因緣獨自坐在樹下笑呢？』 當時，婆陀比丘尼告訴五百位比丘尼說：『我剛才在這裡樹下，自己回憶起無數的宿命之事，又看見過去所經歷的身體，死在這裡，生在那裡，都全部看見了。』 當時，五百位比丘尼又說：『希望您能說說過去的因緣。』 當時，婆陀比丘尼告訴五百位比丘尼說：『在過去很久遠的九十一劫前，有佛出世，名叫毗婆尸如來、至真、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，出現在世間。當時，世界名叫槃頭摩，人民興盛不可計數。當時，如來遊歷那個國界，帶領十六萬八千比丘眾，前後圍繞著為他們說法。當時，佛的名號傳遍四方：『毗婆尸佛具足各種相好，是一切人良善的福田。』 『當時，那個國界中有一個童子名叫梵天，容貌端正，世間少有。當時，那個童子手持寶蓋在街巷中行走。當時，有一位居士的妻子也很端正，也從這條路走，眾人都一起觀看。當時，童子就想：『我現在也很端正，手持寶蓋，眾人都不看我，這些人都一起看這個女人。我現在一定要想個辦法，讓人看我。』當時，那個童子就離開那個城市，前往毗婆尸佛那裡，手持寶花，供養七天七夜，也發誓愿：『如果毗婆尸佛有這樣的神足，有這樣的神力，是世間、天上的福田，憑藉這個功德，使我將來轉世為女人身，人們看見我沒有不歡喜踴躍的。』
English version 'All conditioned things are impermanent, those who are born must have an end.' At that time, all the gods and people gathered at the burial ground; the multitude of gods and humans numbered ten billion nayutas. When the great general's fire had been extinguished, he again took the relics and built a stupa. The Buddha said to the great general: 'Now, take the relics of five hundred bhikkhunis and build a stupa, and you will receive immeasurable blessings throughout the long night! The reason for this is that there are four types of people in the world who, by building stupas, receive blessings. What are the four? If someone builds a stupa for a Tathagata, a True One, a Fully Enlightened One, for a Wheel-Turning King, or for a Sravaka or Pratyekabuddha, they will receive immeasurable blessings.' At that time, the World Honored One spoke the subtle Dharma to the gods and people, encouraging them to rejoice. At that time, one hundred million gods and humans had their defilements removed and attained the pure Dharma eye. At that time, the gods, people, gandharvas, asuras, and the four assemblies, having heard what the Buddha had said, joyfully practiced it. At that time, in the city of Shravasti, there was a bhikkhuni named Bhadra, who was traveling and teaching with five hundred bhikkhunis. At that time, Bhadra bhikkhuni was in a quiet place, contemplating, sitting in full lotus posture, focusing her mind, recalling countless past lives, and then laughed to herself. A bhikkhuni saw Bhadra bhikkhuni laughing from afar, and having seen her, went to the bhikkhuni and said: 'Now Bhadra bhikkhuni is laughing alone under the tree, what could be the reason?' At that time, the five hundred bhikkhunis went together to Bhadra bhikkhuni, bowed their heads at her feet. At that time, the five hundred bhikkhunis asked Bhadra: 'What is the reason that you are sitting alone under the tree and laughing?' At that time, Bhadra bhikkhuni told the five hundred bhikkhunis: 'Just now, under this tree, I recalled countless past lives, and I saw the bodies I had experienced in the past, dying here and being born there, I saw them all.' At that time, the five hundred bhikkhunis again said: 'We wish that you would tell us about the past causes and conditions.' At that time, Bhadra bhikkhuni told the five hundred bhikkhunis: 'In the distant past, ninety-one kalpas ago, a Buddha appeared in the world, named Vipashyin Tathagata, True One, Fully Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, called Buddha, Blessed One, appeared in the world. At that time, the world was called Bandhumati, and the people were flourishing beyond measure. At that time, the Tathagata traveled in that realm, leading one hundred and sixty-eight thousand bhikkhus, surrounded by them, and taught the Dharma. At that time, the Buddha's name spread far and wide: 'Vipashyin Buddha is endowed with all the marks of excellence, and is a field of blessings for all people.' 'At that time, in that realm, there was a boy named Brahma, whose appearance was handsome and rare in the world. At that time, that boy was walking in the streets holding a jeweled canopy. At that time, there was also a householder's wife who was also beautiful, and she was also walking on this road, and everyone was watching her. At that time, the boy thought: 'I am also handsome now, holding a jeweled canopy, but people are not looking at me, these people are all looking at this woman. I must now devise a way to make people look at me.' At that time, that boy left that city and went to Vipashyin Buddha, holding precious flowers, offering them for seven days and seven nights, and also made a vow: 'If Vipashyin Buddha has such spiritual powers, such divine strength, and is a field of blessings in the world and in heaven, by the merit of this, may I in the future be born as a woman, and may people who see me not fail to rejoice and be delighted.'
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「爾時，彼童子七日七夜供養彼佛已，隨命長短，后便生三十三天，于彼作女人身，極為端正，玉女中第一，以五事功德勝彼天女。云何為五？所謂天壽、天色、天樂、天威福、天自在。時三十三天見已，各自說曰：『此天女者，極為殊妙，無與等者。』其中或有天子作是說：『此天女我應得以為天后。』各相競爭。時大天王說曰：『汝等勿共鬥訟，其中能說極妙法者，便以此天女與之作婦。』
「爾時，有一天子便說斯偈：
「『若起若復坐， 寤寐無有歡， 設我眠睡時， 然後乃無慾。』
「爾時，復有天子而說斯偈：
「『汝今故為樂， 于眠無念想， 我今興慾念， 如似打戰鼓。』
「『設復打戰鼓， 猶有休息時， 我欲馳速疾， 如水流不停。』
「『如水漂大木， 猶有休息時， 我恒思想欲， 如殺象不眴。』
「爾時，諸天中最尊天子與諸天人而說斯偈：
「『汝等猶閑暇， 各能說斯偈， 我今不自知， 為存為亡乎？』
「爾時，諸天人白彼天子曰：『善哉！天子！所說偈者極為清妙。今日此天女奉貢天王。』爾時，天女即入天王宮。汝等諸天勿有猶豫。所以然者，爾時童子供養佛上寶蓋者，豈異人乎？莫作是觀。爾時童子身者，即我身是也。
「過去三十一劫有式詰如來，出現於世，游化於野馬世界，與大比丘眾十六萬人俱。爾時，彼天女后便命終而生人中，受女人身，極為端正，世之希有。時式詰如來到時，著衣持缽，入野馬城乞食。時彼天女人復為長者婦，以好飲食，奉上式詰如來，普作誓願：『持此功德之業，所生之處莫墮三惡趣，顏貌端正，與人殊異。』
「爾時，彼女人後便命終生三十三天，于彼復作女人身，極為端正，有五事功德勝彼諸天。爾時天女，豈異人乎？莫作是觀。所以然者，彼女人者，則我身是。
「即于彼劫毗舍羅婆如來出現於世，爾時天女隨壽長短，命終之後來生人中，受女人身，顏貌端正，世之希有。復與長者居士作婦。爾時，長者婦復以妙衣好服奉上如來，發此誓願：『使我將來之世得作女身。』時彼婦女命終之後生三十三天，顏貌端正，勝彼天女。爾時彼女人者，豈異人乎？莫作斯觀。所以然者，爾時女人者，則我身是
現代漢語譯本 『當時，那個童子七天七夜供養那佛之後，隨著壽命的長短，後來便生到三十三天，在那裡成為女身，極其端正，是玉女中的第一，以五種功德勝過其他天女。哪五種呢？就是天壽、天色、天樂、天威福、天自在。當時三十三天看到她后，各自說道：『這個天女，極其殊妙，沒有誰能比得上。』其中有的天子這樣說：『這個天女我應該得到，讓她做我的天后。』大家互相競爭。當時大天王說：『你們不要互相爭鬥，其中能說出最妙佛法的人，就把這個天女給他做妻子。』 『當時，有一個天子便說了這樣的偈子： 『無論是起身還是坐下，醒著還是睡著都沒有歡喜，只有當我睡著的時候，才能沒有慾望。』 『當時，又有天子說了這樣的偈子： 『你現在還以快樂為樂，在睡眠中沒有念想，我如今興起慾望的念頭，就像敲打戰鼓一樣。』 『即使敲打戰鼓，還有休息的時候，我的慾望奔騰迅速，就像流水一樣不停。』 『就像水漂浮著大木頭，還有休息的時候，我恒常思念慾望，就像殺像一樣不眨眼。』 『當時，諸天中最尊貴的天子對諸天人說了這樣的偈子： 『你們還有閑暇，各自能說出這樣的偈子，我如今不知道自己是活著還是死了？』 『當時，諸天人對那個天子說：『太好了！天子！所說的偈子極其清妙。今天這個天女就獻給天王。』當時，天女就進入了天王的宮殿。你們這些天人不要猶豫。為什麼呢？當時那個童子供養佛陀寶蓋的人，難道是別人嗎？不要這樣看。當時那個童子的身體，就是我的身體啊。 『過去三十一劫，有式詰如來，出現在世間，在野馬世界游化，與十六萬大比丘眾在一起。當時，那個天女後來就命終，轉生到人間，受女身，極其端正，世間少有。當時式詰如來來到時，穿著衣服，拿著缽，進入野馬城乞食。當時那個天女又做了長者的妻子，用好的飲食，供養式詰如來，普遍發誓愿：『持此功德之業，所生之處不要墮入三惡道，容貌端正，與人不同。』 『當時，那個女人後來就命終，生到三十三天，在那裡又成為女身，極其端正，有五種功德勝過其他天女。當時的天女，難道是別人嗎？不要這樣看。為什麼呢？那個女人，就是我的身體啊。 『就在那個劫，毗舍羅婆如來出現在世間，當時天女隨著壽命的長短，命終之後來到人間，受女身，容貌端正，世間少有。又與長者居士做了妻子。當時，長者的妻子又用美妙的衣服和服飾供養如來，發誓愿：『使我將來之世能做女身。』當時那個婦女命終之後，生到三十三天，容貌端正，勝過其他天女。當時那個女人，難道是別人嗎？不要這樣看。為什麼呢？當時那個女人，就是我的身體啊。
English version 'At that time, after that boy had made offerings to that Buddha for seven days and seven nights, according to the length of his life, he was later born in the Thirty-three Heavens, where he took the form of a woman, extremely beautiful, the first among the jade maidens, surpassing the other heavenly maidens with five merits. What are the five? They are heavenly lifespan, heavenly appearance, heavenly joy, heavenly majestic blessings, and heavenly freedom. When the Thirty-three Heavens saw her, they each said: 『This heavenly maiden is extremely wonderful, there is no one who can compare to her.』 Among them, some heavenly sons said: 『I should obtain this heavenly maiden and make her my heavenly queen.』 They competed with each other. At that time, the Great Heavenly King said: 『You should not fight with each other. Whoever can speak the most wonderful Dharma, I will give this heavenly maiden to him as his wife.』 『At that time, one heavenly son then spoke this verse: 『Whether rising or sitting, awake or asleep, there is no joy, only when I am asleep, then there is no desire.』 『At that time, another heavenly son spoke this verse: 『You still take pleasure in joy, in sleep there is no thought, I now have the thought of desire, like beating a war drum.』 『Even if beating a war drum, there is still a time for rest, my desire rushes swiftly, like flowing water that does not stop.』 『Like a large piece of wood floating in the water, there is still a time for rest, I constantly think of desire, like killing an elephant without blinking.』 『At that time, the most honored heavenly son among the heavens spoke this verse to the heavenly beings: 『You still have leisure, each able to speak such verses, I now do not know whether I am alive or dead?』 『At that time, the heavenly beings said to that heavenly son: 『Excellent! Heavenly son! The verse you spoke is extremely pure and wonderful. Today, this heavenly maiden is offered to the Heavenly King.』 At that time, the heavenly maiden entered the Heavenly King's palace. You heavenly beings should not hesitate. Why is that? The one who offered the jeweled canopy to the Buddha at that time, was it someone else? Do not think so. The body of that boy at that time, is my body.』 『In the past, thirty-one kalpas ago, there was a Tathagata named Shikiji, who appeared in the world, traveling and transforming in the Yamaka world, together with a great assembly of sixteen hundred thousand Bhikkhus. At that time, that heavenly maiden later died and was reborn among humans, taking the form of a woman, extremely beautiful, rare in the world. When the Tathagata Shikiji arrived, wearing his robes and carrying his bowl, he entered the city of Yamaka to beg for food. At that time, that heavenly maiden was again the wife of an elder, and with good food, she offered it to the Tathagata Shikiji, making a universal vow: 『By the merit of this deed, may I not fall into the three evil realms in any future life, may my appearance be beautiful, and may I be different from others.』 『At that time, that woman later died and was born in the Thirty-three Heavens, where she again took the form of a woman, extremely beautiful, with five merits surpassing the other heavenly maidens. Was that heavenly maiden someone else? Do not think so. Why is that? That woman, is my body.』 『In that same kalpa, the Tathagata Vessabhū appeared in the world. At that time, the heavenly maiden, according to the length of her life, after her death, came to be born among humans, taking the form of a woman, with a beautiful appearance, rare in the world. She again became the wife of an elder householder. At that time, the elder's wife again offered wonderful clothes and garments to the Tathagata, making this vow: 『May I be born as a woman in the future.』 At that time, that woman, after her death, was born in the Thirty-three Heavens, with a beautiful appearance, surpassing the other heavenly maidens. Was that woman someone else? Do not think so. Why is that? That woman at that time, is my body.』
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「時彼女人隨壽長短，命終之後，來生人中，在波羅㮈大城，與月光長者作婦婢，顏貌粗丑，人所惡見。自毗舍羅婆去世，更無佛。爾時，各佛游化。時月光長者婦告其婢曰：『汝在外遊行，求覓沙門！顏貌端正，入吾意者，將來在家，吾欲供養。』爾時，彼婢即出家中，在外求覓沙門！遇見各佛城內游乞，然顏貌粗惡，姿色丑弊。時彼婢使語各佛曰：『大家欲見，愿屈至家。』即入白主：『沙門已至，可往相見。』
「時長者婦見沙門已，心不歡樂，即語其婢：『此還發遣，吾不佈施。所以然者，由其顏貌粗弊故。』爾時，其婢語夫人曰：『設夫人不惠施沙門者，我今日所應食分，盡用惠施。』時彼夫人即出食分，細麨一升。時彼婢便授與沙門，各佛受此食已，飛在虛空作十八變。時長者婢復作誓願：『持此功德，所生之處莫墮三惡趣，使我將來之世，得作女人，極為端正。』
「時彼各佛手擎缽飯，繞城三匝，月光長者將五百商人集普會講堂。時彼城中男女大小，見各佛擎缽飯，飛在虛空，見已，相謂言：『斯是何人功德乃爾乎？遇此各佛飯食惠施？』
「時長者婢語夫人曰：『出觀向沙門神德，飛在虛空作十八變，神德無量。』時長者婦告其婢曰：『今所惠施沙門之食，設獲福者，盡持與我，我當與汝二日食直。』其婢報曰：『不堪任以福相與。』夫人告曰：『與汝四日食直，乃至十日食直。』其婢報曰：『我不堪任以福相與。』夫人告曰：『我今與汝百枚金錢。』其婢報曰：『我不須。』夫人復告：『與汝二百，乃至千枚金錢。』其婢報曰：『我亦不須。』夫人告曰：『我免汝身，使不作婢。』婢報曰：『我亦不須求為良人。』夫人復告：『汝作夫人，我為婢使。』其婢報曰：『我亦不須求為夫人。』夫人告曰：『我今當取汝撾打，毀兀耳鼻，截汝手足，當斷汝頭。』其婢報曰：『如斯之痛，盡堪任受，終不以福而相惠施；身屬大家，心善各異。』爾時，長者婦即撾其婢。
「時五百商人各作斯論：『此神人者今來乞食，必當是我家施與。』時月光長者發遣諸人，還來入家，見夫人取婢鞭打，即問之曰：『以何因緣而鞭此婢。』時婢便以斯因緣具白。時月光長者歡喜踴躍，不能自勝，即攝夫人以為婢使，使其婢代夫人處
現代漢語譯本：當時那個女人隨著壽命的長短，命終之後，來生到人間，在波羅㮈大城，給月光長者做女僕，容貌粗陋醜陋，讓人厭惡。自從毗舍羅婆去世后，再也沒有佛出世。那時，各佛在各地游化。當時月光長者的妻子告訴她的女僕說：『你到外面去，尋找沙門！容貌端正，合我心意的，帶到家裡來，我想要供養。』當時，那個女僕就出了家門，到外面尋找沙門！遇見各佛在城內乞食，然而容貌粗陋，姿色醜陋。當時，那個女僕就對各佛說：『我的主人想要見您，希望您能屈尊到我家。』然後就進去稟告主人：『沙門已經到了，可以去相見了。』 當時長者的妻子見到沙門后，心裡不高興，就對她的女僕說：『把他們打發走，我不佈施。之所以這樣，是因為他們的容貌粗陋醜陋。』當時，那個女僕對夫人說：『如果夫人不佈施給沙門，我今天應該吃的食物，全部用來佈施。』當時，那個夫人就拿出食物，一升細面。當時，那個女僕就把它給了沙門，各佛接受了食物后，飛到空中做了十八種變化。當時，長者的女僕又發誓說：『用這個功德，讓我所出生的地方不要墮入三惡道，使我將來能夠成為女人，而且非常端正。』 當時，各佛手捧著缽飯，繞城三圈，月光長者將五百個商人聚集在普會講堂。當時，城中的男女老少，看到各佛捧著缽飯，飛在空中，看到后，互相說道：『這是什麼人的功德竟然如此？遇到各佛飯食佈施？』 當時，長者的女僕對夫人說：『出去看看沙門的神通，飛在空中做了十八種變化，神通無量。』當時，長者的妻子告訴她的女僕說：『現在所佈施給沙門的食物，如果能獲得福報，全部都給我，我給你兩天的食物作為報酬。』她的女僕回答說：『不能把福報給你。』夫人說：『給你四天的食物作為報酬，甚至十天的食物作為報酬。』她的女僕回答說：『我不能把福報給你。』夫人說：『我現在給你一百枚金錢。』她的女僕回答說：『我不需要。』夫人又說：『給你兩百枚，甚至一千枚金錢。』她的女僕回答說：『我也不需要。』夫人說：『我免除你的奴婢身份，讓你不再做女僕。』女僕回答說：『我也不需要求做良人。』夫人又說：『你做夫人，我做女僕。』她的女僕回答說：『我也不需要求做夫人。』夫人說：『我現在要打你，毀壞你的耳朵鼻子，砍斷你的手腳，還要砍掉你的頭。』她的女僕回答說：『這樣的痛苦，我都能承受，最終也不會把福報給你；身體屬於你，心意卻各不相同。』當時，長者的妻子就打了她的女僕。 當時，五百個商人各自議論說：『這個神人現在來乞食，一定是我們家佈施的。』當時，月光長者打發眾人，回到家中，看到夫人正在鞭打女僕，就問她說：『因為什麼原因而鞭打這個女僕？』當時，女僕就把事情的來龍去脈都說了。當時，月光長者歡喜雀躍，不能自已，就讓夫人做女僕，讓那個女僕代替夫人。
English version: At that time, that woman, according to the length of her life, after her death, was reborn among humans in the great city of Varanasi, where she became a maidservant to the elder Candrakanta. Her appearance was coarse and ugly, and people found her repulsive. Since the passing of Vipashyin, there had been no more Buddhas. At that time, various Buddhas were traveling and teaching in different places. The wife of the elder Candrakanta then said to her maidservant, 'Go outside and seek out a Shramana! If he has a handsome appearance and pleases me, bring him home, and I will make offerings to him.' At that time, the maidservant left the house and went outside to seek a Shramana! She encountered various Buddhas begging for alms in the city, but their appearances were coarse and their complexions were ugly. The maidservant then said to the various Buddhas, 'My mistress wishes to see you, please condescend to come to my house.' She then went inside and reported to her mistress, 'The Shramanas have arrived, you may go and see them.' When the elder's wife saw the Shramanas, she was not pleased. She said to her maidservant, 'Send them away, I will not give alms. The reason is that their appearances are coarse and ugly.' At that time, the maidservant said to the lady, 'If the lady will not give alms to the Shramanas, I will use all of my share of food for today to give alms.' At that time, the lady took out food, one liter of fine flour. The maidservant then gave it to the Shramanas. After the various Buddhas received the food, they flew into the sky and performed eighteen transformations. At that time, the elder's maidservant made a vow, 'With this merit, may I not fall into the three evil realms in my future lives, and may I be born as a woman who is extremely beautiful.' At that time, the various Buddhas, holding their alms bowls, circled the city three times. The elder Candrakanta gathered five hundred merchants at the Universal Assembly Hall. At that time, the men, women, old, and young of the city saw the various Buddhas holding their alms bowls and flying in the sky. Upon seeing this, they said to each other, 'Whose merit is so great? To have encountered the various Buddhas giving alms of food?' At that time, the elder's maidservant said to the lady, 'Go out and see the divine power of the Shramanas, flying in the sky and performing eighteen transformations, their divine power is immeasurable.' At that time, the elder's wife said to her maidservant, 'If the food given to the Shramanas now brings blessings, give all of it to me, and I will give you two days' worth of food in return.' Her maidservant replied, 'I cannot give you the blessings.' The lady said, 'I will give you four days' worth of food in return, even ten days' worth of food.' Her maidservant replied, 'I cannot give you the blessings.' The lady said, 'I will now give you one hundred gold coins.' Her maidservant replied, 'I do not need them.' The lady said again, 'I will give you two hundred, even one thousand gold coins.' Her maidservant replied, 'I do not need them either.' The lady said, 'I will release you from your status as a maidservant, so you will no longer be a maidservant.' The maidservant replied, 'I do not need to seek to be a free person either.' The lady said again, 'You will be the lady, and I will be the maidservant.' Her maidservant replied, 'I do not need to seek to be the lady either.' The lady said, 'I will now beat you, destroy your ears and nose, cut off your hands and feet, and cut off your head.' Her maidservant replied, 'I can endure all such pain, and I will never give you the blessings; my body belongs to you, but our minds are different.' At that time, the elder's wife beat her maidservant. At that time, the five hundred merchants each discussed, 'These divine people have come to beg for alms, it must be our family that gave them.' At that time, the elder Candrakanta sent the people away and returned home. He saw his wife whipping the maidservant and asked her, 'For what reason are you whipping this maidservant?' At that time, the maidservant explained the whole situation. At that time, the elder Candrakanta was overjoyed and could not contain himself. He made his wife the maidservant and had the maidservant take the place of his wife.
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「爾時，波羅捺城有王治化，名梵摩達。時彼大王聞月光長者飯辟支佛，甚懷喜悅，乃遇真人，隨時惠施。梵摩達王即遣人召月光長者，而告之曰：『汝實飯神仙真人乎？』長者白王：『實遇真人，以食惠施。』時梵摩達王尋時賞賜，更增職位。時長者婢隨壽長短，命終之後生三十三天，顏貌殊妙，世之希有，五事功德勝彼諸天。諸妹莫作是觀，爾時長者婢，即我身是也。
「於此賢劫中有佛出世，名拘樓孫如來。時彼天女隨壽長短，命終之後生於人中。爾時，耶若達梵志作女。時此女人復飯如來，發誓愿，求作女人身。後命終生三十三天，顏貌端正，勝諸天女。復從彼命終，生於人中。
「爾時，拘那含牟尼佛出現於世。時彼天女為長者女，復以金華供養拘那含牟尼佛：『持此功德，所生之處，莫墮三惡趣，使我後身得作女人身。』時此女人隨壽長短，命終之後生三十三天，于彼端正，出衆天女上，有五事功德而不可及。爾時長者女供養拘那含牟尼佛，豈異人乎？莫作斯觀，爾時長者女人，則我身是。
「時彼天女隨壽長短，來生人中，復與長者作婦，顏貌殊特，世間希有。
「爾時，迦葉如來出現於世。時長者婦七日七夜，供養迦葉佛，發誓愿言：『使我將來世得作女人身。』時長者婦隨壽長短，命終之後生三十三天，有五事功德勝彼天女。爾時長者婦供養迦葉佛者，豈異人乎？莫作斯觀，爾時長者婦，則我身是。
「於此賢劫釋迦文出現於世，時彼天女命終之後生羅閱城中，與劫毗羅婆羅門作女，顏貌端正，出諸女人表。劫毗婆羅門女正以紫磨金像，至彼女人所，黮如似墨，意不貪五欲。諸妹莫作斯觀，此女人身豈異人乎？爾時婆羅門女者，則我身是也。諸妹當知，緣昔日功報，與比缽羅摩納作婦，所謂摩訶迦葉是。尊大迦葉先自出家，後日我方出家，自憶昔日所經歷女人之身，是以今故自笑耳。我以無智自蔽，供養六如來，求作女人身，以此因緣，故笑昔日所經歷。」
爾時，眾多比丘聞婆陀比丘尼自憶宿命無數世時事，即往世尊所，頭面禮足，在一面坐。以此因緣，具白如來。
爾時，世尊告諸比丘：「汝等頗見聲聞之中比丘尼，自憶無數世事如斯人乎？」
比丘白佛：「不見
現代漢語譯本：當時，在波羅捺城有一位名叫梵摩達的國王統治。那時，這位大王聽說月光長者供養辟支佛，非常高興，認為遇到了真人，便隨時給予佈施。梵摩達王隨即派人召見月光長者，並告訴他說：『你真的供養了神仙真人嗎？』長者回答國王說：『確實遇到了真人，並以食物佈施。』當時，梵摩達王立刻賞賜他，並提升了他的職位。當時，長者的婢女隨著壽命的長短，死後轉生到三十三天，容貌非常美妙，世間罕見，五種功德勝過其他天人。各位姐妹不要這樣認為，當時的長者婢女，就是我自身。 在這個賢劫中，有佛出世，名叫拘樓孫如來。當時，那位天女隨著壽命的長短，死後轉生到人間。那時，耶若達婆羅門生了一個女兒。當時，這個女人又供養如來，發誓愿，求來世做女人身。後來死後轉生到三十三天，容貌端正，勝過其他天女。又從那裡死後，轉生到人間。 當時，拘那含牟尼佛出現在世間。當時，那位天女作為長者的女兒，又用金花供養拘那含牟尼佛：『以此功德，所生之處，不要墮入三惡道，使我來世能夠做女人身。』當時，這個女人隨著壽命的長短，死後轉生到三十三天，在那裡容貌端正，超過所有天女，有五種功德無法企及。當時，長者的女兒供養拘那含牟尼佛，難道是別人嗎？不要這樣認為，當時的長者女兒，就是我自身。 當時，那位天女隨著壽命的長短，轉生到人間，又嫁給長者做妻子，容貌非常特別，世間罕見。 當時，迦葉如來出現在世間。當時，長者的妻子七天七夜，供養迦葉佛，發誓愿說：『使我將來世能夠做女人身。』當時，長者的妻子隨著壽命的長短，死後轉生到三十三天，有五種功德勝過其他天女。當時，長者的妻子供養迦葉佛，難道是別人嗎？不要這樣認為，當時的長者妻子，就是我自身。 在這個賢劫中，釋迦文佛出現在世間，當時，那位天女死後轉生到羅閱城中，成為劫毗羅婆羅門的女兒，容貌端正，超過所有女人。劫毗婆羅門的女兒拿著紫磨金像，到那個女人那裡，像墨一樣黑，心中不貪戀五欲。各位姐妹不要這樣認為，這個女人的身體難道是別人嗎？當時的婆羅門女兒，就是我自身。各位姐妹應當知道，因為過去世的功德果報，我嫁給了比缽羅摩納做妻子，也就是摩訶迦葉。尊者大迦葉先出家，後來我才出家，自己回憶起過去所經歷的女人之身，因此現在才自笑。我因為無知而矇蔽，供養了六位如來，求做女人身，因為這個因緣，所以才嘲笑過去所經歷的。」 當時，眾多比丘聽到婆陀比丘尼回憶起過去無數世的事情，就前往世尊那裡，頂禮佛足，在一旁坐下。因為這個因緣，詳細地告訴瞭如來。 當時，世尊告訴各位比丘：『你們是否見過聲聞弟子中的比丘尼，像這個人一樣能夠回憶起無數世的事情？』 比丘回答佛說：『沒有見過。』
English version: At that time, there was a king named Brahmadata ruling in the city of Varanasi. At that time, this great king heard that the elder Candragupta had offered food to a Pratyekabuddha, and he was very pleased, thinking he had met a true sage, and he gave alms at any time. King Brahmadata immediately sent someone to summon the elder Candragupta and told him: 'Did you really offer food to a divine sage?' The elder replied to the king: 'Indeed, I met a true sage and gave him food.' At that time, King Brahmadata immediately rewarded him and promoted his position. At that time, the elder's maid, according to the length of her life, was reborn in the Thirty-three Heavens after her death, her appearance was very beautiful, rare in the world, and her five merits surpassed those of other gods. Do not think like this, sisters, the elder's maid at that time was myself. In this Bhadrakalpa, a Buddha appeared in the world, named Krakucchanda Tathagata. At that time, that heavenly maiden, according to the length of her life, was reborn in the human world after her death. At that time, a Brahmin named Yajnadatta had a daughter. At that time, this woman again offered food to the Tathagata, made a vow, and sought to be a woman in her next life. Later, after her death, she was reborn in the Thirty-three Heavens, her appearance was dignified, surpassing other heavenly maidens. Again, after her death there, she was reborn in the human world. At that time, Kanakamuni Buddha appeared in the world. At that time, that heavenly maiden, as the daughter of an elder, again offered golden flowers to Kanakamuni Buddha: 'With this merit, in the place where I am born, may I not fall into the three evil paths, and may I be a woman in my next life.' At that time, this woman, according to the length of her life, was reborn in the Thirty-three Heavens after her death, where her appearance was dignified, surpassing all heavenly maidens, and she had five merits that could not be matched. Was the elder's daughter who offered to Kanakamuni Buddha someone else? Do not think like this, the elder's daughter at that time was myself. At that time, that heavenly maiden, according to the length of her life, was reborn in the human world, and again married an elder as his wife, her appearance was very special, rare in the world. At that time, Kashyapa Tathagata appeared in the world. At that time, the elder's wife, for seven days and seven nights, offered to Kashyapa Buddha, and made a vow saying: 'May I be a woman in my future life.' At that time, the elder's wife, according to the length of her life, was reborn in the Thirty-three Heavens after her death, and had five merits that surpassed other heavenly maidens. Was the elder's wife who offered to Kashyapa Buddha someone else? Do not think like this, the elder's wife at that time was myself. In this Bhadrakalpa, Shakyamuni Buddha appeared in the world. At that time, that heavenly maiden, after her death, was reborn in Rajagriha, as the daughter of a Brahmin named Kapila, her appearance was dignified, surpassing all women. The daughter of Kapila Brahmin took a statue of purple gold to that woman, which was as black as ink, and her mind was not greedy for the five desires. Do not think like this, sisters, is this woman's body someone else? The Brahmin's daughter at that time was myself. Sisters, you should know that because of the merits of past lives, I married Bipramana as his wife, who is Mahakashyapa. The venerable Mahakashyapa renounced the world first, and later I renounced the world, and I recall the woman's body I experienced in the past, so I laugh at myself now. Because of my ignorance, I was blinded, and I offered to six Tathagatas, seeking to be a woman, and because of this cause, I laugh at what I experienced in the past.' At that time, many monks heard Bhadra Bhikkhuni recall the events of countless past lives, and they went to the World Honored One, bowed at his feet, and sat on one side. Because of this cause, they told the Tathagata in detail. At that time, the World Honored One told the monks: 'Have you seen a Bhikkhuni among the disciples of the Sravakas who can recall countless past lives like this person?' The monks replied to the Buddha: 'We have not seen one.'
。世尊！」
佛告諸比丘：「我聲聞中第一弟子自憶宿命無數世事，劫毗羅比丘尼是。」
爾時，有一比丘往至世尊所，頭面禮足，在一面坐。須臾退坐，前白佛言：「劫為長短、為有限乎？」
佛告比丘：「劫極長遠，我今與汝引譬，專意聽之，吾今當說。」爾時，比丘從佛受教。
世尊告曰：「比丘當知，猶如鐵城縱廣一由旬，芥子滿其中，無空缺處，設有人來百歲取一芥子，其鐵城芥子猶有減盡，然後乃至為一劫，不可稱計。所以然者，生死長遠無有邊際，眾生恩愛縛著，流轉生死，死此生彼，無有窮已，我于其中厭患生死。如是，比丘！當求巧便，免此愛著之想。」
增壹阿含經卷第五十一
東晉罽賓三藏瞿曇僧伽提婆譯大愛道般涅槃分品第五十二
爾時，有一比丘至世尊所，頭面禮足，在一面坐。爾時，彼比丘白佛言：「世尊，劫為長遠。」
佛告比丘：「劫極遠，不可以算籌量。我今當與汝引譬喻，善思念之，吾今當爲汝說。」爾時，彼比丘從佛受教。
世尊告曰：「猶如大石山縱廣一由旬，高一由旬，設有人來手執天衣，百歲一拂，石猶磨滅，劫數難限。所以然者，劫數長遠，無有邊際。如此非一劫、百劫。所以然者，生死長遠，不可限量，無有邊際。眾生之類，無明所弊，流浪生死，無有出期，死此生彼，無有窮已，我于其中厭患生死。如是，比丘！當求巧便，免此愛著之想。」
爾時，世尊告諸比丘：「隨時聞法有五功德，恒不失時。云何為五？未曾聞法便聞之，已聞便持，除去狐疑，亦無邪見，解甚深之法，是謂，比丘！隨時聞法有此五功德。是故，比丘！當念常聽甚深之法，此是我之教誡。如是，比丘！當作是學。」
一時，佛在毗舍離摩訶婆那園中，與大比丘眾五百人俱。
爾時，師子大將便往至世尊所，頭面禮足，在一面坐。爾時，如來告大將曰：「施主檀越有五功德。云何為五？
「於是，施主名聞遠布，某甲村中有此好施之人，周窮濟乏，無有愛惜，是謂，師子大將，第一功德施主所致。
「複次，師子大將，施主檀越若至剎利眾、婆羅門眾、沙門眾中，皆無所畏，亦無疑難，是謂，師子！第二功德
現代漢語譯本：『世尊！』 佛陀告訴眾比丘：『我的聲聞弟子中，能回憶起無數世宿命的第一弟子是劫毗羅比丘尼。』 當時，有一位比丘來到世尊處，頂禮佛足后，在一旁坐下。過了一會兒，他退坐到一邊，向前請示佛陀：『劫是有長短之分，還是有限度的呢？』 佛陀告訴比丘：『劫極其漫長遙遠，我現在給你打個比方，專心聽著，我將要說。』當時，比丘接受了佛陀的教誨。 世尊說道：『比丘應當知道，譬如有一座鐵城，縱橫各一由旬，裡面裝滿了芥子，沒有空隙。假設有人每過一百年取走一顆芥子，直到鐵城裡的芥子全部取盡，然後才算過了一劫，這是無法計算的。之所以這樣，是因為生死漫長無邊，眾生被恩愛束縛，在生死中流轉，死後生到別處，沒有窮盡。我對此厭倦生死。所以，比丘！應當尋求巧妙的方法，擺脫這種愛著的想法。』 《增壹阿含經》卷第五十一 東晉罽賓三藏瞿曇僧伽提婆譯《大愛道般涅槃分品》第五十二 當時，有一位比丘來到世尊處，頂禮佛足后，在一旁坐下。當時，這位比丘請示佛陀：『世尊，劫是漫長遙遠的。』 佛陀告訴比丘：『劫極其遙遠，無法用算籌來衡量。我現在給你打個比方，好好思考，我將要為你解說。』當時，這位比丘接受了佛陀的教誨。 世尊說道：『譬如有一座大石山，縱橫各一由旬，高一由旬。假設有人用天衣每過一百年拂拭一次，直到石頭磨滅，劫數也難以計算。之所以這樣，是因為劫數漫長遙遠，沒有邊際。像這樣的不止一劫、百劫。之所以這樣，是因為生死漫長，不可估量，沒有邊際。眾生被無明所矇蔽，在生死中流浪，沒有出頭之日，死後生到別處，沒有窮盡。我對此厭倦生死。所以，比丘！應當尋求巧妙的方法，擺脫這種愛著的想法。』 當時，世尊告訴眾比丘：『隨時聽聞佛法有五種功德，不會錯過時機。哪五種呢？未曾聽聞的佛法得以聽聞，已聽聞的能夠受持，消除疑惑，也沒有邪見，理解甚深的佛法。這就是比丘！隨時聽聞佛法所具有的五種功德。因此，比丘！應當常常聽聞甚深的佛法，這是我的教誨。如此，比丘！應當這樣學習。』 一時，佛陀在毗舍離摩訶婆那園中，與五百位大比丘在一起。 當時，師子大將來到世尊處，頂禮佛足后，在一旁坐下。當時，如來告訴大將說：『施主檀越有五種功德。哪五種呢？』 『於是，施主的名聲遠播，某村有這樣一位樂善好施的人，賙濟貧困，毫不吝惜。這就是，師子大將，施主所獲得的第一種功德。』 『其次，師子大將，施主檀越如果到了剎帝利眾、婆羅門眾、沙門眾中，都會無所畏懼，也沒有疑難。這就是，師子！第二種功德。』
English version: 『Venerable Sir!』 The Buddha told the monks, 『Among my disciples who are hearers, the foremost in recalling countless past lives is the bhikkhuni Kapiila.』 At that time, a certain monk went to where the Blessed One was, bowed his head to his feet, and sat down on one side. After a while, he moved back and asked the Buddha, 『Is a kalpa long or short, or is it limited?』 The Buddha told the monk, 『A kalpa is extremely long and far away. I will now give you an analogy, listen attentively, and I will explain.』 At that time, the monk received the Buddha's teaching. The Blessed One said, 『Monk, you should know that it is like an iron city, one yojana in length and breadth, filled with mustard seeds, with no empty space. Suppose someone comes and takes one mustard seed every hundred years. Even when all the mustard seeds in the iron city are exhausted, it would still not be one kalpa. It is immeasurable. The reason for this is that birth and death are long and boundless. Beings are bound by love and attachment, transmigrating in birth and death, dying here and being born there, without end. I am weary of birth and death. Therefore, monk! You should seek skillful means to be free from this thought of attachment.』 Ekottara Agama Sutra, Scroll 51 Translated by the Tripiṭaka master Gautama Saṃghadeva of Kipin in the Eastern Jin Dynasty, Chapter 52 of the Great Love Path to Nirvana At that time, a certain monk went to where the Blessed One was, bowed his head to his feet, and sat down on one side. At that time, that monk asked the Buddha, 『Venerable Sir, is a kalpa long and far away?』 The Buddha told the monk, 『A kalpa is extremely far away and cannot be measured by counting rods. I will now give you an analogy, think carefully, and I will explain it to you.』 At that time, that monk received the Buddha's teaching. The Blessed One said, 『It is like a large stone mountain, one yojana in length and breadth, and one yojana in height. Suppose someone comes and uses a celestial cloth to brush it once every hundred years. Even when the stone is worn away, the number of kalpas is difficult to limit. The reason for this is that the number of kalpas is long and far away, without limit. It is not just one kalpa or a hundred kalpas. The reason for this is that birth and death are long, immeasurable, and without limit. Beings are obscured by ignorance, wandering in birth and death, with no end in sight, dying here and being born there, without end. I am weary of birth and death. Therefore, monk! You should seek skillful means to be free from this thought of attachment.』 At that time, the Blessed One told the monks, 『There are five merits in hearing the Dharma at the right time, and one will never miss the opportunity. What are the five? One hears the Dharma that one has not heard before, one can uphold what one has heard, one removes doubts, one has no wrong views, and one understands the profound Dharma. These are the five merits of hearing the Dharma at the right time. Therefore, monks! You should always listen to the profound Dharma, this is my teaching. Thus, monks! You should learn in this way.』 At one time, the Buddha was in the Mahavana Garden in Vaishali, together with a large assembly of five hundred monks. At that time, General Lion went to where the Blessed One was, bowed his head to his feet, and sat down on one side. At that time, the Tathagata told the general, 『A donor has five merits. What are the five?』 『Thus, the donor's name is spread far and wide, that in a certain village there is such a generous person who helps the poor and needy without being stingy. This is, General Lion, the first merit that a donor obtains.』 『Furthermore, General Lion, if a donor goes among the Kshatriyas, Brahmins, or ascetics, they will be fearless and have no doubts. This is, Lion! The second merit.』
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「複次，施主檀越多為人所愛念，普來宗仰，如子愛母，其心不相離，施主亦復如是，多為人所愛。
「複次，師子！施主檀越佈施之時，發歡喜心，以有歡喜即有悅豫，意性堅固，是時便自覺有樂有苦，亦變悔，如實而自知。云何自知，知有苦諦、苦習、苦盡、出要諦，如實知之。」
「施為眾福具， 而逮第一義， 其能憶施者， 便發歡喜心。
「複次，師子長者！施主檀越佈施之時，身壞命終，生三十三天，又有五事勝彼諸天。云何為五？一者顏貌豪貴，威神光明；二者所欲自在，無事不果；三者若檀越施主生人中者，值富貴家；四者饒財多寶；五者言從語用。是謂，師子！檀越有此五功德引入善道。」
爾時，師子大將聞佛所說，歡喜踴躍，不能自勝，前白佛言：「唯愿世尊及比丘僧當受我請。」
爾時，世尊默然受請。時，師子大將以見世尊默然受請，即從坐起，頭面禮足，便退而去，還至家中，辦具種種飲食，敷好坐具，即白：「時至，今正是時，唯愿大聖垂愍臨顧。」
爾時，世尊到時，著衣持缽，將諸比丘眾，前後圍繞，至大將家，各次第坐。爾時，師子將軍見佛及比丘僧已次第坐，手自斟酌行種種飲食。爾時，大將行食之時，諸天在虛空中而告之曰：「此是阿羅漢，斯人向阿羅漢，施此得福多，施此得福少，此是阿那含，此人向阿那含，此人是斯陀含，斯人向斯陀含道，此人是須陀洹，斯人向須陀洹道，是人七生往返，此人一生，是持信，此人奉法，此是利根，此是鈍根，此人下卑，此人精進持戒，此人犯戒，施此人得福多，施此人得福少。」
爾時，師子大將聞諸天語已，亦不經懷，見如來食已訖，除去缽器，更取小座，如來前坐。爾時，師子大將白世尊言：「我向者有諸天來至我所，而告之曰：『從羅漢，至犯戒。』皆具白如來。雖聞斯言，亦不經懷，亦不生此念：『我當舍此施彼，舍彼施此。』然我復生斯念：『應施一切眾生，有形之類，由食而存，無食則喪，我躬自從如來聞說斯偈，恒在心懷而不忘失。云何名為偈：
「『「施當普平等， 終不有所逆， 必當遇聖賢， 緣斯而得度。」
「『是謂，世尊！斯偈所說。』我躬從如來聞之，恒念奉行
現代漢語譯本： 『再者，施主檀越會受到許多人的愛戴和敬仰，就像孩子愛母親一樣，心心相印，不相分離。施主也是如此，會受到許多人的愛戴。』 『再者，師子！施主檀越在佈施的時候，會生起歡喜心，因為有了歡喜就會有愉悅，意念堅定。這時，他會自覺地感受到快樂和痛苦，也會產生悔恨，並如實地瞭解自己。如何瞭解自己呢？就是了解苦諦、苦集、苦滅、出離苦的真諦，如實地瞭解這些。』 『佈施是積累各種福德的途徑，最終可以達到第一義諦。那些能夠憶念佈施的人，就會生起歡喜心。』 『再者，師子長者！施主檀越在佈施之後，如果身壞命終，會往生到三十三天，並且比其他天人有五種殊勝之處。是哪五種呢？第一，容貌高貴，威嚴光明；第二，想要什麼就能得到什麼，沒有辦不成的事；第三，如果施主檀越轉生到人間，會出生在富貴之家；第四，擁有大量的財富和珍寶；第五，說話有份量，言出必行。這就是，師子！檀越擁有這五種功德，可以引導他走向善道。』 當時，師子大將聽了佛陀所說，歡喜雀躍，難以自持，上前對佛陀說：『唯愿世尊和比丘僧接受我的供養。』 當時，世尊默然接受了邀請。師子大將看到世尊默然接受邀請，就從座位上站起來，頭面禮足，然後退下，回到家中，準備了各種飲食，鋪設好座位，然後稟告說：『時間到了，現在正是時候，唯愿大聖慈悲降臨。』 當時，世尊到了時間，穿上袈裟，拿著缽，帶領著眾比丘，前後圍繞，來到大將家中，依次坐下。當時，師子將軍看到佛陀和比丘僧已經依次坐好，就親自斟酌，奉上各種飲食。當時，大將行食的時候，諸天在空中告訴他說：『這是阿羅漢，這個人正在走向阿羅漢道，供養他得福很多；供養這個人得福很少。這是阿那含，這個人正在走向阿那含道；這個人是斯陀含，這個人正在走向斯陀含道；這個人是須陀洹，這個人正在走向須陀洹道。這個人還要七次往返生死，這個人一生就可解脫。這個人是持信的，這個人是奉法的，這個人是利根的，這個人是鈍根的，這個人卑賤，這個人精進持戒，這個人犯戒。供養這個人得福很多，供養這個人得福很少。』 當時，師子大將聽了諸天的話，並沒有放在心上。他看到如來用完餐，收起缽器，又取來小座，在如來面前坐下。當時，師子大將對世尊說：『我剛才有諸天來到我這裡，告訴我：『從羅漢到犯戒』，都一一稟告瞭如來。雖然聽到了這些話，我也沒有放在心上，也沒有產生這樣的念頭：『我應當捨棄供養這個人，而供養那個人。』然而，我又生起這樣的念頭：『應當供養一切眾生，凡是有形體的，都依靠食物生存，沒有食物就會死亡。我自從聽如來說了這首偈子，就一直銘記在心，不敢忘失。這首偈子是這樣說的：』 『「佈施應當普遍平等，終不應當有所偏頗，必定會遇到聖賢，依靠這個因緣而得到解脫。」』 『世尊！這就是這首偈子所說的。』我自從聽如來說了這首偈子，就一直唸誦奉行。』
English version: 'Furthermore, the benefactor, the almsgiver, is loved and respected by many, just as a child loves their mother, their hearts are inseparable. The benefactor is also like this, loved by many.' 'Furthermore, Lion! When the benefactor, the almsgiver, gives, they generate a joyful heart. Because there is joy, there is delight, and their intention is firm. At this time, they become aware of both pleasure and pain, and they also experience remorse, and they truly understand themselves. How do they understand themselves? They understand the truth of suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering, they truly understand these.' 'Giving is the means to accumulate all kinds of blessings, and ultimately, it can lead to the ultimate truth. Those who can remember giving will generate a joyful heart.' 'Furthermore, Elder Lion! When the benefactor, the almsgiver, gives, and if their body breaks and they die, they will be reborn in the Thirty-Three Heavens, and they will have five advantages over the other gods. What are these five? First, their appearance is noble, their majesty is radiant; second, whatever they desire, they can obtain, nothing is impossible; third, if the benefactor, the almsgiver, is reborn among humans, they will be born into a wealthy family; fourth, they will have abundant wealth and treasures; fifth, their words carry weight and are followed. This is, Lion! The benefactor has these five merits that lead them to the path of goodness.' At that time, General Lion, having heard what the Buddha said, was overjoyed and could not contain himself. He went forward and said to the Buddha, 'May the World Honored One and the Sangha of monks accept my offering.' At that time, the World Honored One silently accepted the invitation. When General Lion saw that the World Honored One had silently accepted the invitation, he rose from his seat, bowed his head to the ground, and then withdrew. He returned home, prepared various foods, and laid out good seats. Then he reported, 'The time has come, now is the right time, may the Great Sage have compassion and come.' At that time, when the time came, the World Honored One put on his robe, took his bowl, and led the assembly of monks, surrounded by them, to the general's house, where they sat down in order. At that time, when General Lion saw that the Buddha and the Sangha of monks had sat down in order, he personally poured and served various foods. At that time, as the general was serving food, the gods in the sky told him, 'This is an Arhat, this person is on the path to Arhatship, giving to him brings great merit; giving to this person brings little merit. This is an Anagami, this person is on the path to Anagamiship; this person is a Sakadagami, this person is on the path to Sakagamiship; this person is a Srotapanna, this person is on the path to Srotapannaship. This person will return to the cycle of birth and death seven times, this person will be liberated in one lifetime. This person is faithful, this person is devoted to the Dharma, this person has sharp faculties, this person has dull faculties, this person is lowly, this person is diligent in keeping the precepts, this person breaks the precepts. Giving to this person brings great merit, giving to this person brings little merit.' At that time, General Lion, having heard the words of the gods, did not take them to heart. He saw that the Tathagata had finished eating, put away the bowl, and then took a small seat and sat in front of the Tathagata. At that time, General Lion said to the World Honored One, 'Just now, gods came to me and told me: 『From Arhat to those who break the precepts,』 and I have reported all of this to the Tathagata. Although I heard these words, I did not take them to heart, nor did I have the thought: 『I should abandon giving to this person and give to that person.』 However, I had this thought: 『I should give to all sentient beings, all those with form, who rely on food to survive, and without food, they will die. Since I heard the Tathagata speak this verse, I have always kept it in mind and have not forgotten it. This verse says:』 '「Giving should be universal and equal, never biased, one will surely meet the wise and virtuous, and through this cause, one will attain liberation.」』 'World Honored One! This is what this verse says.』 Since I heard the Tathagata speak this verse, I have always recited and practiced it.'
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佛告大將：「善哉！斯名菩薩之心，平等惠施。若菩薩佈施之時，亦不生此念：『我當與此，置此。』恒有平等而惠施，亦復有此念：『一切眾生有食則存，無食則亡。』菩薩行施之時，亦復思惟此業。」便說斯偈：
「夫人修其行， 行惡及其善， 彼彼自受報， 行終不衰耗。 如人尋其行， 即受其果報， 為善獲其善， 作惡受惡報。 為惡及其善， 隨人之所習， 如似種五穀， 各獲其果實。
「師子大將！當以此方便，知善惡各有其行。所以然者，從初發意至於成道，心無增減，不選擇人，亦不觀其地。是故，師子！若欲惠施之時，恒念平等，勿興是非之心。如是，師子！當作是學。」
爾時，世尊復說嚫曰：
「施歡人所愛， 眾人所稱歎， 所至無疑難， 亦無嫉妒心。 是故智者施， 除去諸惡想， 長夜至善處， 諸天所嘉嘆。」
爾時，世尊說斯語已，便從坐起而去。
爾時，師子聞佛所說，歡喜奉行。
爾時，波斯匿王往至世尊所，頭面禮足，在一面坐。是時，波斯匿王白世尊言：「夫施之家當施何處？」
世尊告王：「隨心所歡，便於彼施。」
王復白佛：「為施何處，得大功德？」
佛告王曰：「汝所問當施何處，今復問獲福功德。」
王白佛言：「我今問如來為施何處，獲其功德？」
佛告王曰：「吾今還問，王隨所樂，還報吾。云何？大王！若有剎利子來，婆羅門子來，然愚惑無所知，心意錯亂，恒不一定，來至王所，而問王言：『我等當恭奉聖王，隨時所須。』云何？大王！須此人在左右乎？」
王白佛言：「不須也。世尊！所以然者，由彼人無有黠慧，心識不定，不堪候外敵之所致也。」
佛告王曰：「云何？大王！若剎利、婆羅門種多諸方便，無有恐難，亦不畏懼，能除外敵，來至王所，而白王言：『我等隨時瞻奉聖王，唯愿恩垂當見納受。』云何？大王！當受斯人不。」
王白佛言：「唯然，世尊！我等當納受斯人，所以然者，由彼人堪任候外敵，無有畏難，亦不恐懼。」
佛告王曰：「今比丘亦復如是，諸根完具，舍五成六，護一降四，施此之人，獲福最多
現代漢語譯本 佛陀告訴大將：『太好了！這才是菩薩的心，平等地施予。菩薩在佈施時，也不應生起這樣的念頭：『我應當給這個，不給那個。』要恒常平等地施予，並且要有這樣的想法：『一切眾生有食物才能生存，沒有食物就會死亡。』菩薩在行佈施時，也應當這樣思考。』於是說了這樣的偈語： 『人們修習行為，無論是善行還是惡行，都會各自承受相應的果報，所行之事最終不會消亡。如同人們追隨自己的行為，就會承受相應的果報，行善就會獲得善報，作惡就會遭受惡報。無論是作惡還是行善，都隨著人們的習慣而定，就像種植五穀，各自獲得相應的果實。』 『師子大將！應當用這種方法，瞭解善惡各有其行為。之所以這樣，是因為從最初發心到成就道果，心意沒有增減，不選擇對象，也不看地方。所以，師子！如果想要佈施，要恒常想著平等，不要生起是非之心。像這樣，師子！應當這樣學習。』 這時，世尊又說了這樣的偈語： 『佈施能使人歡喜，受人愛戴，受眾人稱讚，所到之處沒有疑惑和困難，也沒有嫉妒之心。所以，有智慧的人要佈施，除去各種惡念，長久地到達善處，受到諸天讚歎。』 這時，世尊說完這些話，就從座位上起身離開了。 這時，師子聽了佛陀所說，歡喜地奉行。 這時，波斯匿王來到世尊那裡，頭面禮足，在一旁坐下。這時，波斯匿王對世尊說：『佈施的人應當向哪裡佈施呢？』 世尊告訴國王：『隨你心中所喜悅的，就向那裡佈施。』 國王又問佛陀：『向哪裡佈施，才能獲得最大的功德呢？』 佛陀告訴國王說：『你所問的應當向哪裡佈施，現在又問獲得福德功德。』 國王對佛陀說：『我今天問如來，向哪裡佈施，才能獲得功德？』 佛陀告訴國王說：『我現在反問你，你隨自己的想法回答我。怎麼樣？大王！如果有剎帝利子來，婆羅門子來，但是愚昧無知，心意錯亂，常常不確定，來到你這裡，問你說：『我們應當恭敬侍奉聖王，隨時提供所需。』怎麼樣？大王！你需要這樣的人在左右嗎？』 國王回答佛陀說：『不需要。世尊！之所以這樣，是因為他們沒有智慧，心意不定，不能勝任抵禦外敵的任務。』 佛陀告訴國王說：『怎麼樣？大王！如果剎帝利、婆羅門種族的人，有很多方便，沒有恐懼和困難，也不畏懼，能夠消除外敵，來到你這裡，對你說：『我們隨時侍奉聖王，希望您能接受我們。』怎麼樣？大王！你會接受這樣的人嗎？』 國王回答佛陀說：『是的，世尊！我們應當接受這樣的人，之所以這樣，是因為他們能夠勝任抵禦外敵的任務，沒有畏懼和困難。』 佛陀告訴國王說：『現在的比丘也是這樣，諸根完具，捨棄五欲，成就六根，守護一念，降伏四魔，向這樣的人佈施，獲得的福報最多。』
English version The Buddha told the great general, 'Excellent! This is the mind of a Bodhisattva, to give equally. When a Bodhisattva gives, they should not have thoughts like, 『I should give to this one, not that one.』 They should always give equally, and also have this thought: 『All beings live by food, and die without it.』 When a Bodhisattva gives, they should also think about this karma.' Then he spoke this verse: 'People cultivate their actions, whether good or bad, they will each receive their corresponding retribution, and their actions will not ultimately perish. Just as people follow their actions, they will receive their corresponding results, doing good will bring good results, and doing evil will bring evil results. Whether doing evil or good, it depends on people's habits, just like planting five grains, each will get its corresponding fruit.' 'Great General Lion! You should use this method to understand that good and evil each have their own actions. The reason for this is that from the initial intention to the attainment of enlightenment, the mind does not increase or decrease, it does not choose people, nor does it look at the place. Therefore, Lion! If you want to give, always think of equality, do not give rise to thoughts of right and wrong. Like this, Lion! You should learn like this.' At this time, the World Honored One again spoke this verse: 'Giving brings joy to people, is loved by people, is praised by all, and there is no doubt or difficulty in going anywhere, nor is there jealousy. Therefore, the wise should give, remove all evil thoughts, and for a long time reach the good place, praised by the gods.' At this time, after the World Honored One finished speaking these words, he rose from his seat and left. At this time, Lion, having heard what the Buddha said, joyfully practiced it. At this time, King Pasenadi went to where the World Honored One was, bowed his head to his feet, and sat on one side. At this time, King Pasenadi said to the World Honored One, 'Where should those who give, give?' The World Honored One told the king, 'Give wherever your heart is pleased.' The king again asked the Buddha, 'Where should one give to obtain the greatest merit?' The Buddha told the king, 'You asked where one should give, and now you ask about obtaining merit and virtue.' The king said to the Buddha, 'I am now asking the Tathagata, where should one give to obtain merit?' The Buddha told the king, 'I will now ask you in return, answer me according to your own thoughts. What do you think? Great King! If a Kshatriya son comes, or a Brahmin son comes, but they are foolish and ignorant, their minds are confused, and they are often uncertain, and they come to you, asking you, 『We should respectfully serve the Holy King, and provide what is needed at any time.』 What do you think? Great King! Do you need such people around you?' The king replied to the Buddha, 'No, World Honored One! The reason for this is that they have no wisdom, their minds are not stable, and they are not capable of defending against external enemies.' The Buddha told the king, 'What do you think? Great King! If people of the Kshatriya or Brahmin caste have many skills, have no fear or difficulty, and are not afraid, and are able to eliminate external enemies, and they come to you, saying to you, 『We will serve the Holy King at any time, we hope that you will accept us.』 What do you think? Great King! Will you accept such people?' The king replied to the Buddha, 'Yes, World Honored One! We should accept such people, the reason for this is that they are capable of defending against external enemies, and have no fear or difficulty.' The Buddha told the king, 'The current Bhikkhus are also like this, their senses are complete, they have abandoned the five desires, achieved the six senses, guarded the one thought, and subdued the four demons. Giving to such people will obtain the most merit.'
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王白佛言：「云何比丘舍五成六，護一降四？」
佛告王曰：「於是，比丘舍貪慾蓋、瞋恚蓋、睡眠、調、疑，如是，比丘！名為舍五。云何比丘成就六？王當知之，若比丘見色已，不起色想，緣此護眼根，除去惡不善念而護眼根，若耳、鼻、口、身、意不起意識而護意根，如是，比丘成就六。云何比丘而護一，於是，比丘繫念在前，如是，比丘而護一。云何比丘而降四？於是，比丘降身魔、欲魔、死魔、天魔，皆悉降伏，如是，比丘降伏於四。如是，大王！舍五就六，護一降四，施如此之人，獲福難量。大王！邪見與邊見相應，如斯之人施蓋無益。」
時，王白佛言：「如是，世尊！施斯之人其福難量，若比丘成就一法，福尚難量，何況餘者。云何為一法？所謂身念是也。所以然者，尼乾子恒計身行、意行，不計口行。」
佛告王曰：「尼乾子者愚惑，意常錯亂，心識不定，是彼師法故，致斯言耳。彼受身行之報，蓋不足言，意行無形而不可見。」
王白佛言：「此三行中何者最重？身行耶？口行耶？意行？」
佛告王曰：「此三行中意行最重，口行、身行蓋不足言。」
王白佛言：「復何因緣故，說念意最為第一？」
佛告王曰：「夫人所行，先意念，然後口發，口已發，便身行殺、盜、淫，舌根不定，亦無端緒，正使彼人命終，身根、舌根在。大王！彼人何以故身、口不有所設耶？」
王白佛言：「彼人以無意根故，致斯變耳。」
佛告王曰：「當以此方便，知意根最為重，餘二者輕。」
「心為法本， 心尊心使， 心之念惡， 即行即施， 于彼受苦， 輪轢于轍。 心為法本， 心尊心使， 中心念善， 即行即為， 受其善報， 如影隨形。」
爾時，波斯匿王白世尊言：「如是，如來！為惡之人，身行惡，隨行墮惡趣。」
佛告王言：「汝為觀何等義，而來問我為施何人，獲福益多？」
王白佛言：「我昔至尼乾子所，問尼揵子曰：『當於何處惠施？』尼乾子聞我所問已，更論餘事，亦不見報。時尼乾子語我言：『沙門瞿曇作是說，施我得福多，餘者無福，當施我弟子，不應施餘人，其有人民施我弟子者，其福不可量也
現代漢語譯本 國王對佛說：『請問，比丘如何捨棄五種障礙，成就六種功德，守護一種正念，降伏四種魔障呢？』 佛告訴國王說：『比丘捨棄貪慾的覆蓋、嗔恚的覆蓋、睡眠、掉舉、疑惑，這樣，比丘就捨棄了五種障礙。比丘如何成就六種功德呢？國王應當知道，如果比丘看到顏色后，不起對顏色的執著，因此守護眼根，去除邪惡不善的念頭而守護眼根；如果對於耳、鼻、口、身、意，不起意識而守護意根，這樣，比丘就成就了六種功德。比丘如何守護一種正念呢？比丘將正念繫於目前，這樣，比丘就守護了一種正念。比丘如何降伏四種魔障呢？比丘降伏身魔、欲魔、死魔、天魔，全部降伏，這樣，比丘就降伏了四種魔障。像這樣，大王！捨棄五種障礙，成就六種功德，守護一種正念，降伏四種魔障，佈施給這樣的人，獲得的福報難以衡量。大王！邪見與邊見相應，佈施給這樣的人毫無益處。』 當時，國王對佛說：『是的，世尊！佈施給這樣的人，他的福報難以衡量，如果比丘成就一種功德，福報尚且難以衡量，何況其他功德呢。什麼是一種功德呢？就是所謂的「身念」。之所以這樣說，是因為尼乾子總是隻計算身體的行為、意識的行為，而不計算口頭的行為。』 佛告訴國王說：『尼乾子愚昧迷惑，意識常常錯亂，心識不定，這是他們老師的教法，所以才說出這樣的話。他們所受的身體行為的報應，實在不值得一提，意識的行為無形而不可見。』 國王對佛說：『這三種行為中，哪一種最重要？是身體的行為嗎？是口頭的行為嗎？還是意識的行為？』 佛告訴國王說：『這三種行為中，意識的行為最重要，口頭的行為、身體的行為實在不值得一提。』 國王對佛說：『又是什麼原因，說意念最為第一呢？』 佛告訴國王說：『人所做的事情，先有意識的念頭，然後口頭表達，口頭表達后，就身體實行殺、盜、淫，舌根不定，也沒有頭緒，即使那個人死了，身根、舌根還在。大王！那個人為什麼身體、口頭沒有所作為呢？』 國王對佛說：『那個人因為沒有意根，才導致這樣的變化。』 佛告訴國王說：『應當用這個道理，知道意根最為重要，其餘兩種行為輕微。』 『心是萬法的根本，心是主宰，心是使者，心中念頭邪惡，立即實行，立即施加，在那兒遭受痛苦，就像車輪碾過車轍一樣。 心是萬法的根本，心是主宰，心是使者，心中念頭善良，立即實行，立即作為，承受善報，就像影子跟隨形體一樣。』 當時，波斯匿王對世尊說：『是的，如來！作惡的人，身體行為邪惡，隨著行為墮入惡道。』 佛告訴國王說：『你觀察了什麼道理，來問我佈施給什麼人，獲得的福報最多？』 國王對佛說：『我以前到尼乾子那裡，問尼乾子說：『應當在什麼地方佈施？』尼乾子聽到我問的，就談論其他事情，也不回答。當時尼乾子對我說：『沙門瞿曇這樣說，佈施給我得福報多，給其他人沒有福報，應當佈施給我的弟子，不應該佈施給其他人，如果有人佈施給我的弟子，他的福報是不可估量的。』
English version King Bai asked the Buddha: 'How does a monk abandon the five hindrances, achieve the six virtues, guard one mindfulness, and subdue the four demons?' The Buddha told the king: 'A monk abandons the cover of greed, the cover of anger, sleep, restlessness, and doubt. Thus, a monk abandons the five hindrances. How does a monk achieve the six virtues? The king should know that if a monk sees a color, he does not cling to the color, and therefore guards the eye faculty, removes evil and unwholesome thoughts, and guards the eye faculty; if with regard to the ear, nose, mouth, body, and mind, he does not give rise to consciousness and guards the mind faculty, then the monk achieves the six virtues. How does a monk guard one mindfulness? A monk keeps mindfulness in the present, thus, a monk guards one mindfulness. How does a monk subdue the four demons? A monk subdues the demon of the body, the demon of desire, the demon of death, and the demon of the heavens, subduing them all. Thus, a monk subdues the four demons. In this way, O King! Abandoning the five hindrances, achieving the six virtues, guarding one mindfulness, and subduing the four demons, giving to such a person, the merit obtained is immeasurable. O King! Wrong views are associated with extreme views, giving to such a person is of no benefit.' At that time, the king said to the Buddha: 'Yes, O World Honored One! Giving to such a person, his merit is immeasurable. If a monk achieves one virtue, the merit is already immeasurable, let alone other virtues. What is one virtue? It is what is called 'mindfulness of the body.' The reason for this is that the Niganthas always only calculate the actions of the body and the actions of consciousness, but do not calculate the actions of the mouth.' The Buddha told the king: 'The Niganthas are foolish and deluded, their consciousness is often confused, and their minds are unstable. This is the teaching of their teachers, so they say such things. The retribution they receive for bodily actions is not worth mentioning, and the actions of consciousness are formless and invisible.' The king said to the Buddha: 'Among these three actions, which is the most important? Is it the action of the body? Is it the action of the mouth? Or is it the action of consciousness?' The Buddha told the king: 'Among these three actions, the action of consciousness is the most important, the actions of the mouth and the body are not worth mentioning.' The king said to the Buddha: 'And for what reason is it said that the thought of the mind is the most important?' The Buddha told the king: 'What people do, first there is a thought in consciousness, then it is expressed by the mouth, and after it is expressed by the mouth, the body carries out killing, stealing, and sexual misconduct. The tongue faculty is unstable and has no direction. Even if that person dies, the body faculty and the tongue faculty remain. O King! Why does that person not act with the body and mouth?' The king said to the Buddha: 'That person, because he has no mind faculty, causes such changes.' The Buddha told the king: 'You should use this principle to know that the mind faculty is the most important, and the other two actions are minor.' 'The mind is the root of all things, the mind is the master, the mind is the messenger. If the mind has evil thoughts, it immediately acts, immediately inflicts, and suffers pain there, like a wheel rolling over a rut. The mind is the root of all things, the mind is the master, the mind is the messenger. If the mind has good thoughts, it immediately acts, immediately does, and receives good rewards, like a shadow following a form.' At that time, King Pasenadi said to the World Honored One: 'Yes, O Tathagata! A person who does evil, whose bodily actions are evil, falls into evil realms according to his actions.' The Buddha told the king: 'What principle have you observed that you come to ask me to whom to give alms to obtain the most merit?' The king said to the Buddha: 'I used to go to the Niganthas and ask them: 'Where should alms be given?' When the Niganthas heard my question, they talked about other things and did not answer. At that time, the Niganthas said to me: 'The Shramana Gautama says that giving to me brings much merit, and giving to others brings no merit. You should give to my disciples, and you should not give to others. If someone gives to my disciples, his merit is immeasurable.'
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佛告王曰：「爾時，為云何報之？」
王白佛言：「時我便作是念：『或有斯理，惠施如來，其福難量。』今故問佛：『為與何處，其福難量？』然今世尊不自稱譽，亦不毀人。」
佛告王曰：「我口不作是說，施我得福多，餘者不得福。但我今日所說，缽中遺余，持與人者，其福難量，以清凈之心，著凈水中，普生斯念，斯中有形之類，蒙祐無量，何況人形。但，大王！我今所說施持戒人，其福難量，與犯戒人者，蓋不足言。
「大王當知，如田家子善治其地，除去穢惡，以好穀子著良田中，于中獲子無有限量；亦如彼田家子不修治地，亦不除去穢惡而下穀子，所收蓋不足言。今比丘亦復如是，若比丘舍五就六，護一降四，如斯之人，其施惠者，其福無量；與邪見之人，蓋不足言。猶如，大王！剎利種、婆羅門種，意無疑難，能降外敵，當觀亦如羅漢之人，彼婆羅門種意不專定者，觀當如邪見之人。」
時，波斯匿王白世尊言：「施持戒之人，其福難量。自今已后，其有來求索者，終不違逆。若復四部之眾，有所求索者，亦不逆之。隨時給與衣被、飲食、床臥具，亦復施與諸梵行者。」
佛告之曰：「勿作是說。所以然者，施畜生之類，其福難量，況復人身乎。但我今日所說者，施持戒人難計，非犯戒人。」
波斯匿王白佛言：「我今重複自歸，然世尊慇勤，乃至於斯外道異學傳誹世尊，又且世尊恒嘆譽彼人，外道異學貪著利養，又復如來不貪利養。國事多猥，欲還所止。」
佛告王曰：「宜知是時。」
爾時，波斯匿王殺庶母百子，即懷變悔：「我造惡源，極為甚多，複用此為？由王位故，殺此百人，誰能堪任除我愁憂？」波斯匿王復作是念：「唯有世尊能去我憂耳。」時復作斯念：「我今不宜懷此愁憂，默然至世尊所，當駕王威至世尊所。」時波斯匿王告群臣曰：「汝等催駕寶羽之車，如前王法，欲出舍衛城，親近如來。」
群臣聞王教已，即時嚴駕羽寶之車，即來白王言：「嚴駕已訖，王知是時。」
時，波斯匿王即乘羽寶車，椎鐘鳴鼓，懸繒幡蓋，人從皆著鎧器，諸臣圍繞出舍衛城，往至祇洹，步入祇洹精舍，如前王法，除五威儀，蓋、天冠、拂、劍、履屣，盡舍之
現代漢語譯本 佛陀告訴國王說：『那時，你打算如何回報呢？』 國王對佛陀說：『那時我便這樣想：或許有這樣的道理，佈施給如來，他的福報難以估量。』現在我才問佛陀：『佈施給誰，他的福報難以估量？』然而現在世尊不自我稱讚，也不詆譭他人。 佛陀告訴國王說：『我口中不說，佈施給我得福多，其餘人不得福。但我今天所說，缽中剩餘的食物，拿去給別人，他的福報難以估量，以清凈的心，放在乾淨的水中，普遍生起這樣的念頭，這裡面有形體的眾生，蒙受的恩澤無量，何況是人。但是，大王！我今天所說，佈施給持戒的人，他的福報難以估量，給犯戒的人，那就不值得一提了。 『大王應當知道，如同農夫的兒子善於耕種土地，除去污穢，把好的穀子種在良田中，從中獲得的收成是無限的；也如同那個農夫的兒子不修整土地，也不除去污穢就播下穀子，所收的就不足以說了。現在的比丘也是這樣，如果比丘捨棄五種惡行，遵循六種善行，守護一種戒律，降伏四種煩惱，像這樣的人，佈施給他的人，他的福報是無量的；給邪見的人，那就不值得一提了。如同，大王！剎帝利種姓、婆羅門種姓，心意沒有疑惑，能夠降伏外敵，應當看作如同羅漢一樣的人，那些婆羅門種姓心意不專一的人，應當看作如同邪見的人。』 當時，波斯匿王對世尊說：『佈施給持戒的人，他的福報難以估量。從今以後，如果有來求索的人，我終究不會違逆。如果四部大眾，有所求索的，我也不違逆他們。隨時給予他們衣服、飲食、床鋪臥具，也佈施給那些梵行者。』 佛陀告訴他說：『不要這樣說。之所以這樣說，是因為佈施給畜生之類的眾生，他的福報難以估量，何況是人呢。但我今天所說的，佈施給持戒的人難以計算，不是給犯戒的人。』 波斯匿王對佛陀說：『我現在再次歸依，然而世尊如此慇勤，甚至於那些外道異學傳言誹謗世尊，而且世尊總是讚美那些人，外道異學貪圖利養，而且如來不貪圖利養。國家事務繁多，我想回到住處了。』 佛陀告訴國王說：『應該知道時機。』 那時，波斯匿王殺害了庶母的百個兒子，隨即感到後悔：『我造的惡業，實在太多了，再用這個做什麼呢？因為王位，殺害了這百人，誰能承擔消除我的憂愁呢？』波斯匿王又這樣想：『只有世尊能夠消除我的憂愁。』當時又這樣想：『我現在不應該懷有這樣的憂愁，默默地到世尊那裡，應當駕著王威到世尊那裡。』當時波斯匿王告訴群臣說：『你們快點準備寶羽之車，按照以前的王法，要出舍衛城，親近如來。』 群臣聽了國王的命令后，立即準備好羽寶之車，隨即來稟告國王說：『已經準備好了，國王知道時機。』 當時，波斯匿王就乘坐羽寶車，敲鐘鳴鼓，懸掛綵帶幡蓋，隨從的人都穿著鎧甲，眾臣圍繞著他出舍衛城，前往祇洹，步行進入祇洹精舍，按照以前的王法，除去五種威儀，蓋、天冠、拂塵、劍、鞋子，全部捨棄了。
English version The Buddha said to the king, 'At that time, how would you repay them?' The king said to the Buddha, 'At that time, I thought: Perhaps there is such a principle, that giving to the Tathagata, his merit is immeasurable.' Now I ask the Buddha: 'To whom should one give, so that the merit is immeasurable?' However, now the World Honored One does not praise himself, nor does he slander others. The Buddha said to the king, 'I do not say that giving to me brings much merit, and giving to others brings no merit. But what I say today is that if the leftovers in the bowl are given to others, the merit is immeasurable. With a pure heart, placing it in clean water, and universally generating the thought that the sentient beings with form in this water receive immeasurable blessings, how much more so for humans. But, great king! What I say today is that giving to those who uphold the precepts, their merit is immeasurable, while giving to those who break the precepts is not worth mentioning.' 'Great king, you should know that just as a farmer's son cultivates the land well, removes the filth, and plants good seeds in fertile soil, from which he obtains an unlimited harvest; it is also like that farmer's son who does not cultivate the land, nor remove the filth, and then sows seeds, the harvest he receives is not worth mentioning. The present bhikkhus are also like this. If a bhikkhu abandons the five evils and follows the six virtues, protects one precept, and subdues the four afflictions, for such a person, the merit of giving to him is immeasurable; giving to those with wrong views is not worth mentioning. Just like, great king! The Kshatriya caste and the Brahmin caste, whose minds are without doubt, and who can subdue external enemies, should be regarded as those who are like Arhats. Those of the Brahmin caste whose minds are not focused should be regarded as those with wrong views.' At that time, King Pasenadi said to the World Honored One, 'Giving to those who uphold the precepts, their merit is immeasurable. From now on, if there are those who come seeking, I will never refuse them. If the four assemblies seek something, I will not refuse them either. I will provide them with clothing, food, bedding, and also give to those who practice the Brahma-faring.' The Buddha said to him, 'Do not say that. The reason for this is that giving to animals and other beings, their merit is immeasurable, how much more so for humans. But what I say today is that giving to those who uphold the precepts is immeasurable, not to those who break the precepts.' King Pasenadi said to the Buddha, 'I now take refuge again, but the World Honored One is so diligent, even to the point that those of other paths and different schools spread slander about the World Honored One, and yet the World Honored One always praises those people. Those of other paths and different schools are greedy for gain, and yet the Tathagata is not greedy for gain. State affairs are numerous, I wish to return to my residence.' The Buddha said to the king, 'It is appropriate to know the time.' At that time, King Pasenadi killed the hundred sons of his stepmother, and immediately felt remorse: 'The evil deeds I have committed are too many, what is the use of this? Because of the throne, I killed these hundred people, who can bear to remove my sorrow?' King Pasenadi thought again: 'Only the World Honored One can remove my sorrow.' At that time, he thought again: 'I should not harbor this sorrow now, I should silently go to the World Honored One, and should go to the World Honored One with royal authority.' At that time, King Pasenadi told his ministers, 'You quickly prepare the jeweled chariot with feathered ornaments, according to the previous royal law, I want to leave Shravasti and approach the Tathagata.' After the ministers heard the king's command, they immediately prepared the jeweled chariot with feathered ornaments, and then came to report to the king, 'It is prepared, the king knows the time.' At that time, King Pasenadi rode the jeweled chariot with feathered ornaments, ringing bells and beating drums, hanging colorful banners and canopies, the people following all wore armor, and the ministers surrounded him as he left Shravasti, went to Jeta Grove, and walked into the Jeta Grove Monastery. According to the previous royal law, he removed the five symbols of authority, the canopy, the crown, the whisk, the sword, and the shoes, and discarded them all.
。至世尊所，頭面布地，復以手摩如來足，普自陳啟：「我今悔過，改往修來，愚惑不別真偽，殺庶母百子，王威力故。今來自悔，唯愿納受。」
佛告王曰：「善哉，大王！還就本位，今當說法。」
波斯匿王即從坐起，禮世尊足，還詣本位。
佛告王曰：「命極危脆，極壽不過百年，所出無幾。人壽百年，計三十三天一日一夜，計彼日夜三十日為一月，十二月為一歲，彼三十三天正壽千歲，計人中壽壽十萬歲，復計還活地獄中一日一夜。復計彼日夜三十日為一月，十二月為一歲，還活地獄中五千歲，或壽半劫，或壽一劫，隨人所作行，或有中夭者，計人中之壽百億之歲。智者恒念普修此行，複用此惡為？樂少苦多，其殃難計。是故，大王！莫由己身、父母、妻子、國土、人民，施行罪業，亦莫為王身故而作罪本。猶如石蜜為初甜后苦，此亦如是。于短壽之中何為作惡？大王當知，有四大畏恒逼人身，終不可制約，亦復不可咒術、戰鬥、藥草所能抑折，生、老、病、死，亦如四大山從四方來，各各相就，摧壞樹木，皆悉磨滅，此四事者亦復如是。大王當知，若生來時，使父母懷憂、愁、苦、惱，不可稱計，若老來至無復少壯，壞敗形貌，支節漸緩，若病來至丁壯之年，無復氣力，轉轉命促，若死來至斷于命根，恩愛別離，五陰各散。是謂，大王！有此四大，皆不得自在。
「若復有人親近殺生，受諸惡原，若生人中，壽命極短。若人習盜，後生貧困，衣不蓋形，食不充口。所以然者，皆由取他財物故，故致斯變，若生人中受苦無量。若人淫他，後生人中，妻不貞良。
「若人妄語，後生人中，言不信用，為人輕慢，皆由前世詐稱虛偽故。若人惡言，受地獄罪，若生人中，顏色醜陋，皆由前世惡言，故致斯報。若人䛴語，受地獄罪，若生人中，家中不和，恒被斗亂。所以然者，皆由前身所造之報。若人兩舌，斗亂彼此，受地獄罪，若生人中，家不和，恒有諍訟。所以然者，皆由前世斗亂彼此之所致也。
「若人喜憎嫉他，受地獄罪，若生人中，為人所憎，皆由前世行本之所致也。若人興謀害之心，受地獄罪，若生人中，意不專定。所以然者，皆由前世興斯心故。若復有人習於邪見，受地獄罪，若生人中，聾盲瘖啞，人所惡見
現代漢語譯本：他來到世尊面前，頭面伏地，又用手摩挲如來的腳，普告陳述：『我如今懺悔過錯，改過自新，以往愚昧迷惑，不辨真偽，因王權之故，殺害了庶母所生的百子。現在前來懺悔，唯愿您能接納。』 佛告訴國王說：『很好，大王！請回到您的座位，我現在將為您說法。』 波斯匿王立即從座位起身，禮拜世尊的腳，然後回到自己的座位。 佛告訴國王說：『生命極其脆弱，壽命極限不過百年，所剩無幾。人壽百年，相當於三十三天的一日一夜，三十三天的一日一夜相當於人間的三十日，十二個月為一年，三十三天的壽命是千年，相當於人間十萬歲，再算上活在地獄裡的一日一夜。地獄的一日一夜相當於人間的三十日，十二個月為一年，活在地獄裡是五千年，或者壽命半劫，或者一劫，這都隨著人所作所為而定，也有中途夭折的，算起來人間的壽命有百億年。智者常常思念並普遍修行這些，又為何要用這些惡行呢？快樂少而痛苦多，其災禍難以估量。所以，大王！不要因為自己、父母、妻子、國家、人民而施行罪業，也不要爲了自己的王位而造作罪惡的根源。就像石蜜開始是甜的，後來是苦的，也是這樣。在短暫的壽命中為何要作惡呢？大王應當知道，有四大畏懼常常逼迫人的身體，最終無法控制，也不能用咒術、戰鬥、藥物來抑制，那就是生、老、病、死，就像四座大山從四方而來，互相靠近，摧毀樹木，全部磨滅，這四件事也是如此。大王應當知道，如果出生時，使父母懷有憂愁、痛苦、煩惱，無法計算，如果衰老來臨，不再年輕力壯，破壞容貌，肢體逐漸遲緩，如果疾病來臨，正值壯年，沒有力氣，生命逐漸縮短，如果死亡來臨，斷絕生命之根，恩愛離別，五蘊各自消散。這就是，大王！有這四大，都不能自在。』 『如果有人親近殺生，接受各種惡報，如果生在人間，壽命極其短暫。如果有人習慣偷盜，後生貧困，衣不蔽體，食不果腹。之所以這樣，都是因為拿取他人財物，所以導致這種變化，如果生在人間，遭受無量痛苦。如果有人姦淫他人，後生在人間，妻子不貞潔。』 『如果有人說謊，後生在人間，言語不被信任，被人輕視，都是因為前世虛假欺騙的緣故。如果有人惡語傷人，會遭受地獄之罪，如果生在人間，容貌醜陋，都是因為前世惡語的緣故，導致這種報應。如果有人挑撥離間，會遭受地獄之罪，如果生在人間，家中不和，常常發生爭鬥。之所以這樣，都是因為前世所造的報應。如果有人兩舌，挑撥雙方，會遭受地獄之罪，如果生在人間，家庭不和睦，常常有爭訟。之所以這樣，都是因為前世挑撥離間所導致的。』 『如果有人喜歡憎恨嫉妒他人，會遭受地獄之罪，如果生在人間，被人憎恨，都是因為前世行為的緣故。如果有人興起謀害之心，會遭受地獄之罪，如果生在人間，心意不專一。之所以這樣，都是因為前世興起這種心的緣故。如果有人習慣邪見，會遭受地獄之罪，如果生在人間，會聾盲瘖啞，被人厭惡。』
English version: He went to where the World Honored One was, prostrated himself with his head to the ground, and then rubbed the Tathagata's feet with his hands, and universally declared: 'I now repent of my past mistakes, correct my ways and cultivate anew. In my past ignorance and delusion, I could not distinguish truth from falsehood, and due to the power of the king, I killed a hundred sons of my stepmother. Now I come to repent, and I hope you will accept me.' The Buddha said to the king: 'Excellent, Great King! Please return to your seat, and I will now expound the Dharma for you.' King Pasenadi immediately rose from his seat, bowed at the feet of the World Honored One, and then returned to his seat. The Buddha said to the king: 'Life is extremely fragile, and the maximum lifespan is no more than a hundred years, and what remains is very little. A human lifespan of a hundred years is equivalent to one day and one night in the Thirty-Three Heavens. One day and one night in the Thirty-Three Heavens is equivalent to thirty days in the human world. Twelve months make a year. The lifespan in the Thirty-Three Heavens is a thousand years, which is equivalent to a hundred thousand years in the human world. Then consider one day and one night in the hells. One day and one night in the hells is equivalent to thirty days in the human world. Twelve months make a year. The lifespan in the hells is five thousand years, or half a kalpa, or one kalpa, depending on one's actions. There are also those who die prematurely. The lifespan in the human world is calculated to be a hundred billion years. The wise constantly contemplate and universally cultivate these practices. Why then engage in these evil deeds? There is little joy and much suffering, and the calamities are immeasurable. Therefore, Great King! Do not commit sinful acts for the sake of yourself, your parents, your wife, your country, or your people, nor create the root of sin for the sake of your kingship. It is like rock candy, which is sweet at first but bitter later. It is the same. Why commit evil in a short lifespan? Great King, you should know that there are four great fears that constantly press upon the human body, which ultimately cannot be controlled, nor can they be suppressed by spells, battles, or medicines. These are birth, old age, sickness, and death. They are like four great mountains coming from four directions, converging and destroying trees, grinding them all to dust. These four things are also like this. Great King, you should know that if at birth, you cause your parents to have worry, sorrow, suffering, and distress, which cannot be measured, if old age comes, you are no longer young and strong, your appearance is ruined, and your limbs gradually become slow, if sickness comes, in the prime of life, you have no strength, and your life gradually shortens, if death comes, the root of life is severed, love and affection are separated, and the five aggregates each scatter. This is, Great King! These are the four great things, and none can be free from them.' 'If someone is close to killing, they will receive various evil retributions. If they are born in the human world, their lifespan will be extremely short. If someone is accustomed to stealing, they will be poor in their next life, with clothes that do not cover their body and food that is not enough to eat. The reason for this is that they took the property of others, which led to this change. If they are born in the human world, they will suffer immeasurable pain. If someone commits adultery, their wife will not be chaste in their next life.' 'If someone lies, they will not be trusted in their next life, and they will be looked down upon by others. This is because of their past falsehood and deception. If someone speaks harshly, they will suffer the punishment of hell. If they are born in the human world, their appearance will be ugly. This is because of their past harsh words, which led to this retribution. If someone slanders, they will suffer the punishment of hell. If they are born in the human world, their family will be discordant, and there will often be fights. The reason for this is the retribution of their past actions. If someone uses double tongues, causing discord between two parties, they will suffer the punishment of hell. If they are born in the human world, their family will be discordant, and there will often be disputes. The reason for this is that they caused discord between two parties in their past life.' 'If someone likes to hate and envy others, they will suffer the punishment of hell. If they are born in the human world, they will be hated by others. This is because of their past actions. If someone harbors thoughts of harming others, they will suffer the punishment of hell. If they are born in the human world, their mind will not be focused. The reason for this is that they harbored such thoughts in their past life. If someone is accustomed to wrong views, they will suffer the punishment of hell. If they are born in the human world, they will be deaf, blind, and mute, and they will be disliked by others.'
。所由爾者，皆因前世行本所致也。
「是謂，大王！由此十惡之報，致斯殃釁，受無量苦，況復外者乎。是故，大王！當以法治化，莫以非法，以理治民，亦莫非理。大王！諸以正法治民者，命終之後皆生天上，正使大王，命終之後，人民追憶，終不忘失，名稱遠布。
「大王當知，諸以非法治化人民，死後皆生地獄中，是時，獄卒以五縛系之，其中受苦不可稱量，或鞭，或縛，或捶，或解諸支節，或取火炙，或以镕銅灌其身，或剝其皮，或以草著腹，或拔其舌，或刺其體，或鋸解其身，或鐵臼中搗，或輪壞其形，使走刀山劍樹，不令停息，抱熱銅柱，或挑其眼，或壞耳根，截手足、耳鼻，已截復生，復舉身形著大鑊中，復以鐵叉擾動其身，不令息住，復從鑊中出，生拔脊筋，持用治車，復使入熱炙地獄中，復入熱屎地獄中，復入刺地獄中，復入灰地獄中，復入刀樹地獄中，復令仰臥以熱鐵丸使食之，腸胃五藏皆悉爛盡，從下而過，復以镕銅而灌其口，從下而過，于中受苦惱；要當罪畢，然後乃出。如是，大王！眾生入地獄，其事如是，皆由前世治法不整之所致也。」
「百年習放逸， 后故入地獄， 斯竟何足貪， 受罪難稱計。
「大王！以法治，自濟其身，父母、妻子、奴婢、親族將護國事。是故，大王！常當以法治化，勿以非法。人命極短，在世須臾間耳，生死長遠，多諸畏難，若死來至，于中呼哭，骨節離解，身體煩疼。爾時，無有救者。非有父母、妻子、奴婢、僕從、國土、人民所能救也。有此之難，誰堪代者？唯有佈施、持戒，語常和悅，不傷人意，作眾功德，行諸善本。」
「智者當惠施， 諸佛所嘉嘆， 是故清凈心， 勿有懈慢意。 為死之所逼， 受大極苦惱， 至彼惡趣中， 無有休息時。 若復欲來時， 極受于苦惱， 諸根自然壞， 由惡無休息。 若醫師來時， 合集諸藥草， 不遍其身體， 由惡無休息。 若復親族來， 問其財貨本， 耳亦不聞聲， 由惡無休息。 若復移在地， 病人臥其上， 形如枯樹根， 由惡無休息。 若復已命終， 身命識已離， 形如墻壁土， 由惡無休息。 若復彼死屍， 親族舉塳間， 彼無可持者， 唯福可怙耳
現代漢語譯本：之所以會這樣，都是因為前世的行為所導致的。 『這就是說，大王！由於這十種惡行的報應，導致這樣的災禍，遭受無量的痛苦，更何況是其他的呢。所以，大王！應當用正法來治理教化，不要用非法，用道理來治理人民，也不要違背道理。大王！那些用正法治理人民的，死後都會升到天上，即使大王您，死後，人民也會追憶您，永遠不會忘記，名聲遠揚。 『大王應當知道，那些用非法治理教化人民的，死後都會墮入地獄，那時，獄卒會用五種束縛來捆綁他們，他們在其中所受的痛苦無法稱量，有的被鞭打，有的被捆綁，有的被捶打，有的被拆解肢體，有的被火烤，有的被熔化的銅汁灌身，有的被剝皮，有的被草覆蓋腹部，有的被拔舌頭，有的被刺身體，有的被鋸開身體，有的在鐵臼中搗碎，有的被輪子破壞形狀，讓他們在刀山劍樹上奔走，不得停息，抱著滾燙的銅柱，或者被挖出眼睛，或者被破壞耳根，砍斷手腳、耳朵鼻子，砍斷後又重新長出來，又把整個身體放入大鍋中，又用鐵叉攪動他們的身體，不讓他們停息，又從鍋中出來，生生拔出脊筋，用來做車，又讓他們進入熱炙地獄中，又進入熱屎地獄中，又進入刺地獄中，又進入灰地獄中，又進入刀樹地獄中，讓他們仰臥，用熱鐵丸餵他們吃，腸胃五臟都爛盡，從下身穿過，又用熔化的銅汁灌他們的口，從下身穿過，在其中遭受痛苦；一定要等罪受完，然後才能出來。像這樣，大王！眾生進入地獄，情況就是這樣，都是由於前世治理不善所導致的。』 『百年習慣放縱， 死後就墮入地獄， 這究竟有什麼值得貪戀， 所受的罪難以計算。 『大王！用正法治理，可以救濟自身，父母、妻子、奴婢、親族，可以保護國家。所以，大王！應當常常用正法來治理教化，不要用非法。人的壽命極其短暫，在世間只是須臾之間，生死漫長遙遠，有很多畏懼和困難，如果死亡來臨，在其中呼喊哭泣，骨節分離，身體疼痛。那時，沒有任何人可以救助。不是父母、妻子、奴婢、僕從、國土、人民所能救的。有這樣的災難，誰能代替呢？只有佈施、持戒，說話常常和悅，不傷害別人的心意，做各種功德，修行各種善行。』 『智者應當行佈施， 這是諸佛所讚歎的， 所以要保持清凈的心， 不要有懈怠和傲慢的心意。 被死亡所逼迫， 遭受極大的痛苦， 到了惡道之中， 沒有休息的時候。 如果想要再來， 會極度地遭受痛苦， 各種器官自然壞掉， 因為惡業沒有休息。 如果醫生來了， 收集各種藥草， 也無法遍及他的身體， 因為惡業沒有休息。 如果親族來了， 詢問他的財產， 耳朵也聽不到聲音， 因為惡業沒有休息。 如果把他移到地上， 病人躺在上面， 形狀像枯樹根， 因為惡業沒有休息。 如果已經死亡， 身體和意識已經分離， 形狀像墻壁上的土， 因為惡業沒有休息。 如果把死屍， 親族抬到墳墓間， 他沒有什麼可以依靠的， 只有福德可以依靠。』
English version: The reason for this is all due to the actions of past lives. 'This is to say, Great King! Due to the retribution of these ten evils, such calamities occur, and immeasurable suffering is endured, let alone other things. Therefore, Great King! You should govern and educate with the righteous Dharma, not with the unrighteous, and govern the people with reason, not against reason. Great King! Those who govern the people with the righteous Dharma will all be reborn in heaven after death, and even if it is you, Great King, after your death, the people will remember you, never forget you, and your name will spread far and wide. 'Great King should know that those who govern and educate the people with the unrighteous Dharma will all fall into hell after death. At that time, the hell guards will bind them with five kinds of restraints. The suffering they endure is immeasurable. Some are whipped, some are bound, some are beaten, some have their limbs dismembered, some are burned with fire, some are poured with molten copper, some are skinned, some have grass placed on their abdomen, some have their tongues pulled out, some are pierced in the body, some are sawn in half, some are crushed in iron mortars, some have their shapes destroyed by wheels, they are made to run on mountains of knives and trees of swords, without rest, embracing hot copper pillars, or having their eyes gouged out, or having their ear roots destroyed, their hands, feet, ears, and noses cut off, and after being cut off, they grow back again, and their whole bodies are placed in large cauldrons, and their bodies are stirred with iron forks, not allowing them to rest, and they are taken out of the cauldrons, their spinal cords are pulled out alive, and used to make carts, and they are made to enter the hot burning hell, and then enter the hot excrement hell, and then enter the thorn hell, and then enter the ash hell, and then enter the sword tree hell, and they are made to lie on their backs and are fed hot iron balls, their intestines and five organs are all rotten, passing through their lower bodies, and then molten copper is poured into their mouths, passing through their lower bodies, suffering in it; they must wait until their sins are exhausted before they can come out. Thus, Great King! Beings enter hell, and the situation is like this, all due to the mismanagement of governance in past lives.' 'For a hundred years, one is accustomed to indulgence, and after death, one falls into hell, What is there to be greedy for, the suffering is immeasurable. 'Great King! By governing with the Dharma, you can save yourself, your parents, wife, children, servants, and relatives, and protect the country. Therefore, Great King! You should always govern and educate with the Dharma, not with the unrighteous. Human life is extremely short, only a moment in this world, while birth and death are long and distant, with many fears and difficulties. If death comes, one will cry out in pain, bones will separate, and the body will ache. At that time, no one can save you. Not parents, wife, children, servants, followers, country, or people can save you. With such a calamity, who can take your place? Only giving, keeping precepts, speaking with kindness, not hurting others' feelings, doing all kinds of meritorious deeds, and practicing all kinds of good deeds can help.' 'The wise should give alms, which is praised by all Buddhas, Therefore, keep a pure heart, and do not have a lazy or arrogant mind. Being forced by death, one suffers great pain, Having reached the evil realms, there is no time for rest. If one wants to come again, one will suffer extreme pain, Various organs will naturally break down, because of evil karma, there is no rest. If a doctor comes, collecting various herbs, It cannot cover the whole body, because of evil karma, there is no rest. If relatives come, asking about their wealth, The ears cannot hear any sound, because of evil karma, there is no rest. If one is moved to the ground, the sick person lies on it, Shaped like a withered tree root, because of evil karma, there is no rest. If one has already died, the body and consciousness have separated, Shaped like the soil on a wall, because of evil karma, there is no rest. If the corpse is taken by relatives to the tomb, There is nothing to rely on, only merit can be relied upon.'
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「是故，大王！當求方便，施行福業，今不為者，後悔無益。」
「如來由福力， 降伏魔官屬， 今已還佛力， 是故福力尊。
「是故，大王！當唸作福，為惡尋當悔，更莫復犯。」
「雖為極惡原， 悔過漸復薄， 是時於世間， 根本皆消滅。
「是故，大王！莫由己身，修行其惡，莫為父母、妻子、沙門、婆羅門，施行於惡，習其惡行。如是，大王！當作是學。」
「非父母兄弟， 亦非諸親族， 能免此惡者， 皆舍歸於死。
「是故，大王！自今已后，當以法治化，莫以非法。如是，大王！當作是學。」
爾時，國王波斯匿夜夢見十事，王即覺悟，大用愁怖，懼畏亡國及身、妻、子。明日即召公卿、大臣、明智道士、婆羅門能解夢相者，悉來集會，王即為說夜夢十事，誰能解者。
婆羅門言：「我能解之，恐王聞之，即當不樂。」
王言：「便說之。」
婆羅門言：「當亡國王及王太子、王妻。」
王言：「云何，諸人！寧可禳厭不耶？」
婆羅門言：「斯事可禳厭之，當殺太子及王所重大夫人、邊傍侍者、僕從、奴婢，並所貴大臣，以用祠天王；所有臥具、珍琦寶物，皆當火燒，以祠于天。如是，王身及國可盡無他。」
王聞婆羅門言，大用愁憂不樂，卻入齋室，思念此事。王有夫人名曰摩利，就到王所，問王：「意故何以愁憂不樂，妾身將有過於王耶？」
王言：「卿無過於我，但莫問是事，卿儻聞之，令汝愁怖？」
夫人答王：「不敢愁怖。」
王言：「不須問也，聞者愁怖。」
夫人言：「我是王身之半，有急緩當殺妾一人，王安隱不以為怖，愿王說之。」
王即為夫人說：「昨夜夢見十事，一者見三釜羅，兩邊釜滿，中釜空，兩邊釜沸氣相交往，不入中央空釜中；二者夢見馬口亦食、尻亦食；三者夢見大樹生華；四者夢見小樹生果；五者夢見一人索繩，然後有羊，羊主食繩；六者夢見狐坐金床上，食以金器；七者夢見大牛還從犢子嗽乳；八者夢見黑牛群，從四面吼鳴來，相趣欲鬥，當合未合，不知牛處；九者夢見大陂池水，中央濁，四邊清；十者夢見大溪水波流正赤。夢見已，即寤，大用惶怖，恐亡國及身、妻、子、人民
現代漢語譯本：'因此，大王！應當尋求方便之法，施行善業，現在不去做，將來後悔也沒有用。' '如來憑藉福德之力，降伏了魔王的眷屬，現在已經恢復了佛力，所以福德之力最為尊貴。' '因此，大王！應當想著行善積福，做了惡事很快就會後悔，更不要再犯。' '即使是極惡的根源，如果悔改，罪過也會逐漸減輕，這時在世間，惡的根本都會消滅。' '因此，大王！不要因為自己，就去修行惡事，也不要爲了父母、妻子、沙門、婆羅門，施行惡事，學習惡行。像這樣，大王！應當這樣學習。' '不是父母兄弟，也不是其他親族，能夠免除這些惡果，最終都會捨棄生命走向死亡。' '因此，大王！從今以後，應當用正法來治理教化，不要用非法。像這樣，大王！應當這樣學習。' '當時，波斯匿國王夜裡夢見了十件事，國王醒來后，非常憂愁恐懼，害怕國家、自身、妻子、兒女會滅亡。第二天就召集公卿、大臣、有智慧的道士、婆羅門等能解夢的人，都來到王宮，國王就向他們講述了夜裡夢見的十件事，問誰能解夢。' '婆羅門說：『我能解夢，但恐怕大王聽了會不高興。』 '國王說：『說吧。』 '婆羅門說：『將會滅亡國王、太子和王后。』 '國王說：『各位，難道可以禳解嗎？』 '婆羅門說：『這件事可以禳解，應當殺死太子和國王所寵愛的大夫人、身邊的侍者、僕從、奴婢，以及所器重的大臣，用來祭祀天王；所有臥具、珍寶，都應當焚燒，用來祭祀上天。這樣，國王自身和國家就可以平安無事。』 '國王聽了婆羅門的話，非常憂愁不樂，回到齋室，思考這件事。國王有一位夫人名叫摩利，來到國王身邊，問國王：『您為什麼憂愁不樂，難道是妾身有什麼地方得罪了您嗎？』 '國王說：『你沒有得罪我，只是不要問這件事，你如果聽了，會讓你感到憂愁恐懼。』 '夫人回答國王：『我不會感到憂愁恐懼。』 '國王說：『不必問了，聽了會感到憂愁恐懼。』 '夫人說：『我是國王身體的一半，如果有緊急情況，可以殺掉我一人，讓國王平安，我不會感到恐懼，希望國王說出來。』 '國王就為夫人說了：『昨夜夢見了十件事，一是看見三個鍋，兩邊的鍋滿了，中間的鍋空著，兩邊的鍋沸騰的氣體相互交錯，不進入中間的空鍋中；二是夢見馬的嘴和屁股都在吃東西；三是夢見大樹開花；四是夢見小樹結果；五是夢見一個人用繩子套住羊，然後羊的主人吃繩子；六是夢見狐貍坐在金床上，用金器吃飯；七是夢見大牛反過來從牛犢那裡吸奶；八是夢見一群黑牛，從四面吼叫著來，相互追逐想要打鬥，將要合在一起卻又沒有合在一起，不知道牛在哪裡；九是夢見大池塘的水，中間渾濁，四邊清澈；十是夢見大溪水波流淌著正紅色。夢見這些后，就醒了，非常惶恐，害怕國家、自身、妻子、兒女、人民會滅亡。』
English version: 'Therefore, O Great King! You should seek expedient means and perform meritorious deeds. If you do not do them now, you will regret it later to no avail.' 'The Tathagata, by the power of merit, subdued the retinue of the demon king. Now, having regained the Buddha's power, the power of merit is therefore most venerable.' 'Therefore, O Great King! You should think of doing good and accumulating merit. If you do evil, you will soon regret it, and you should not commit it again.' 'Even if it is the origin of extreme evil, if one repents, the sin will gradually diminish. At that time, in the world, the root of evil will be completely extinguished.' 'Therefore, O Great King! Do not, because of yourself, practice evil deeds. Do not, for the sake of your parents, wife, shramanas, or brahmins, commit evil deeds and learn evil practices. Thus, O Great King! You should learn in this way.' 'Neither parents nor siblings, nor any other relatives, can escape these evil consequences. They will all abandon life and return to death.' 'Therefore, O Great King! From now on, you should govern and educate with the Dharma, not with what is unlawful. Thus, O Great King! You should learn in this way.' 'At that time, King Pasenadi had ten dreams in the night. When the king awoke, he was very worried and fearful, afraid that his country, himself, his wife, and his children would perish. The next day, he summoned all the dukes, ministers, wise ascetics, and brahmins who could interpret dreams to come to the palace. The king then told them about the ten dreams he had had in the night, asking who could interpret them.' 'The Brahmin said, 『I can interpret them, but I am afraid that the king will be displeased when he hears it.』 'The king said, 『Speak then.』 'The Brahmin said, 『The king, the crown prince, and the queen will perish.』 'The king said, 『Gentlemen, is it possible to avert this?』 'The Brahmin said, 『This matter can be averted. You should kill the crown prince and the king's most beloved consort, the attendants, servants, and slaves, as well as the esteemed ministers, to sacrifice to the heavenly king. All bedding and precious treasures should be burned to sacrifice to heaven. In this way, the king and the country can be safe.』 'When the king heard the Brahmin's words, he was very worried and unhappy. He returned to his retreat and pondered this matter. The king had a consort named Mallika, who came to the king and asked, 『Why are you so worried and unhappy? Have I offended you in any way?』 'The king said, 『You have not offended me. Just do not ask about this matter. If you hear it, it will make you worried and fearful.』 'The consort replied to the king, 『I will not be worried or fearful.』 'The king said, 『There is no need to ask. Hearing it will make you worried and fearful.』 'The consort said, 『I am half of the king's body. If there is an emergency, you can kill me alone to keep the king safe. I will not be afraid. I hope the king will tell me.』 'The king then told the consort, 『Last night, I had ten dreams. First, I saw three cauldrons, the two on the sides were full, and the middle one was empty. The boiling steam from the two side cauldrons intertwined but did not enter the empty middle cauldron. Second, I dreamed that a horse was eating with both its mouth and its rear. Third, I dreamed that a large tree was blooming. Fourth, I dreamed that a small tree was bearing fruit. Fifth, I dreamed that a person was using a rope to lasso a sheep, and then the sheep's owner was eating the rope. Sixth, I dreamed that a fox was sitting on a golden bed, eating with golden utensils. Seventh, I dreamed that a large cow was sucking milk from a calf. Eighth, I dreamed of a herd of black cows, coming from all directions, roaring and chasing each other, wanting to fight, about to come together but not coming together, and I did not know where the cows were. Ninth, I dreamed of a large pond, the middle of which was muddy, and the four sides were clear. Tenth, I dreamed that the water in a large stream was flowing bright red. After having these dreams, I woke up, very frightened, afraid that the country, myself, my wife, my children, and the people would perish.』
。今召公卿、大臣、道人、婆羅門能解夢者，時有一婆羅門言：『當殺王太子、所重夫人、大臣、奴婢，以祠于天。』以故致愁耳。」
夫人報言：「大王！莫愁夢。如人行買金，又以火燒，兼石上磨，好惡自現。今佛近在祇洹精舍，可往問佛，佛解說者可隨佛說。云何信此狂癡婆羅門語，以自愁苦，乃至於斯。」
王方喜寤，即召左右傍臣，速嚴駕車騎，王乘高蓋之車，乘騎侍從數千萬人，出舍衛城到祇洹精舍，下步到佛所，頭面禮足，長跪叉手，前白佛言：「昨夜夢見十事，愿佛哀我，事事解說。」
佛告王曰：「善哉，大王！王所夢者，乃為將來後世現瑞應耳。後世人民不畏禁法，普當淫泆，貪有妻息，放情淫嫟，無有厭足，妒忌愚癡，不知慚，不知愧，貞潔見棄，佞諂亂國。王夢見三釜羅，兩邊釜滿，中央釜空，兩邊釜沸氣相交往，不入中央空釜中者，後世人民皆當不給足養親貧窮，同生不親近，反親他人，富貴相從，共相饋遺。王夢見一事，正為此耳。
「王夢見馬口亦食，尻亦食，後世人民、大臣、百官、長吏、公卿，廩食于官，復食於民，賦斂不息，下吏作奸，民不得寧，不安舊土。王夢見二事，正為此耳。
「王夢見大樹生華，後世人民多逢驅役，心焦意惱，常有愁怖，年滿三十，頭髮皓白。王夢見三事正為此耳。
「王夢見小樹生果，後世女人年未滿十五，便行求嫁，抱兒來歸，不知慚愧。王夢見四事，正為是耳。
「王夢見一人索繩後有羊，羊主食繩，末後世人夫婿行賈，或入軍征，游洋街里，朋黨交戲，不肖之妻在家與男子私通棲宿，食飲夫財，快情恣欲，無有愧陋，夫亦知之，效人佯愚。王夢見五事，正為是耳。
「王夢見狐上金床，食用金器，後世人賤者當貴，在金床上，坐食飲重味，貴族大姓當給走使，良人作奴婢，奴婢為良人。王夢見六事，正謂此耳。
「王夢見大牛還從犢子下嗽乳，後世人母，當爲女作媒，將他男子與房室，母住守門，從得財物，持用自給活，父亦同情，佯聾不知。王夢見七事，正謂是耳
現代漢語譯本：現在召集公卿、大臣、道人、婆羅門這些能解夢的人，當時有一個婆羅門說：『應當殺死王太子、受寵的夫人、大臣、奴婢，用來祭祀上天。』因為這個原因才憂愁啊。 夫人回答說：『大王！不要為夢憂愁。就像人去買金子，又用火燒，還在石頭上磨，好壞自然顯現。現在佛陀就在附近的祇洹精舍，可以去問佛陀，佛陀的解釋可以聽從。怎麼能相信這個瘋癲婆羅門的話，自己愁苦，到了這個地步呢？』 國王這才高興地醒來，立即召集左右近臣，趕緊準備車馬，國王乘坐高蓋的車子，騎馬侍從有數千萬人，出舍衛城到祇洹精舍，下車步行到佛陀那裡，頭面觸地禮拜，長跪合掌，向前對佛陀說：『昨晚夢見十件事，希望佛陀可憐我，把每件事都解釋一下。』 佛陀告訴國王說：『好啊，大王！你所夢見的，是為將來後世顯現的徵兆。後世的人民不畏懼禁令法規，普遍會淫亂放蕩，貪圖妻兒，放縱情慾，沒有滿足的時候，嫉妒愚癡，不知羞恥，不知慚愧，貞潔被拋棄，奸佞諂媚擾亂國家。你夢見三個鍋，兩邊的鍋滿了，中間的鍋空著，兩邊的鍋沸騰的氣體互相交錯，不進入中間的空鍋中，後世的人民都會不贍養父母，貧窮，同胞之間不親近，反而親近他人，富貴的人互相交往，互相饋贈。你夢見的第一件事，正是為此啊。 『你夢見馬的嘴和屁股都在吃東西，後世的人民、大臣、百官、長官、公卿，在官府領取俸祿，又從百姓那裡搜刮，賦稅徵收不停，下級官吏作奸犯科，百姓不得安寧，不安於故土。你夢見的第二件事，正是為此啊。 『你夢見大樹開花，後世的人民大多遭受驅使勞役，心焦意亂，常常有憂愁恐懼，年紀剛滿三十，頭髮就變得花白。你夢見的第三件事，正是為此啊。 『你夢見小樹結果，後世的女子年紀不滿十五歲，就急著出嫁，抱著孩子回來，不知羞恥。你夢見的第四件事，正是為此啊。 『你夢見一個人用繩子牽著羊，羊卻在吃繩子，後世的丈夫外出經商，或者參軍打仗，在外面遊蕩，和朋友一起玩樂，不賢惠的妻子在家與男子私通同居，吃喝丈夫的錢財，放縱情慾，沒有羞愧，丈夫也知道，卻裝作愚笨。你夢見的第五件事，正是為此啊。 『你夢見狐貍坐在金床上，用金器吃飯，後世地位卑賤的人會變得尊貴，坐在金床上，吃喝美味佳餚，貴族大姓會給他們當跑腿的，良人做奴婢，奴婢做良人。你夢見的第六件事，正是為此啊。 『你夢見大牛反而從牛犢那裡吸奶，後世的母親，會為女兒做媒，把其他男子帶到女兒的房間，母親守在門口，從中得到財物，用來自己生活，父親也一樣，假裝耳聾不知道。你夢見的第七件事，正是為此啊。
English version: Now, summon the dukes, ministers, Taoists, and Brahmins who can interpret dreams. At that time, a Brahmin said, 'You should kill the crown prince, the favored concubine, ministers, and servants to sacrifice to heaven.' It is because of this that you are worried. The queen replied, 'Great King! Do not worry about the dream. It is like a person going to buy gold, then burning it with fire, and grinding it on a stone; the good and bad will naturally appear. Now, the Buddha is nearby at the Jetavana Monastery. You can go and ask the Buddha. If the Buddha explains it, you can follow the Buddha's words. How can you believe the words of this mad Brahmin, causing yourself such worry and suffering?' The king then happily awoke and immediately summoned his close ministers. He quickly prepared carriages and horses. The king rode in a high-covered carriage, with tens of millions of mounted attendants. He left Shravasti and went to the Jetavana Monastery. He dismounted and walked to where the Buddha was, bowed his head to the ground in reverence, knelt with his palms together, and said to the Buddha, 'Last night, I dreamt of ten things. I hope the Buddha will have mercy on me and explain each one.' The Buddha told the king, 'Excellent, Great King! What you have dreamt of is a sign of what will happen in the future. People in the future will not fear prohibitions and laws, and will generally be promiscuous and dissolute, greedy for wives and children, indulging in lust without satisfaction, jealous, foolish, shameless, and without a sense of guilt. Chastity will be abandoned, and sycophants will disrupt the country. You dreamt of three cauldrons, the two on the sides were full, and the one in the middle was empty. The boiling steam from the two side cauldrons intertwined but did not enter the empty middle cauldron. People in the future will not provide for their parents, will be poor, and siblings will not be close, but will be close to others. The rich and noble will associate with each other and give gifts to each other. The first thing you dreamt of is exactly about this. 'You dreamt that the horse's mouth and rear were both eating. People in the future, ministers, officials, magistrates, and dukes, will receive salaries from the government and also extort from the people. Taxes will be collected without end, and lower officials will commit crimes. The people will not have peace and will not be content in their homeland. The second thing you dreamt of is exactly about this. 'You dreamt that a large tree was blossoming. People in the future will often be driven to labor, their hearts will be anxious and troubled, and they will often be worried and fearful. When they reach the age of thirty, their hair will turn white. The third thing you dreamt of is exactly about this. 'You dreamt that a small tree was bearing fruit. Women in the future will be eager to marry before the age of fifteen, and will return home with children, without shame. The fourth thing you dreamt of is exactly about this. 'You dreamt that a person was leading a sheep with a rope, but the sheep was eating the rope. In the future, husbands will go out to trade, or join the army, wandering around, and playing with friends. Unvirtuous wives will have affairs with men at home, living together, eating and drinking their husbands' money, indulging in lust without shame. The husbands will also know, but will pretend to be foolish. The fifth thing you dreamt of is exactly about this. 'You dreamt that a fox was on a golden bed, eating with golden utensils. In the future, those of low status will become noble, sitting on golden beds, eating and drinking delicacies. The noble and powerful families will serve them as messengers, good people will become servants, and servants will become good people. The sixth thing you dreamt of is exactly about this. 'You dreamt that a large cow was suckling milk from a calf. In the future, mothers will act as matchmakers for their daughters, bringing other men into their daughters' rooms. The mothers will guard the door, obtaining wealth from it to support themselves. The fathers will also be the same, pretending to be deaf and unaware. The seventh thing you dreamt of is exactly about this.'
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「王夢見黑牛從四面群來，相趣鳴吼欲鬥，當合未合，不知牛處，後世人國王、大臣、長吏、人民，皆當不畏大禁，貪淫嗜慾，畜財貯產，妻子大小皆不廉潔，淫妷饕餮，無有厭極，嫉妒、愚癡，不知慚愧，忠孝不行，佞諂破國，不畏上下，雨不時節，氣不和適，風塵暴起，飛沙折木，蝗蟲啖稼，使茲不熟，帝王人民施行如此，故天使然。又現四邊起云，帝王人民皆喜，各言：『云以四合，今必當雨。』須臾之間云各自散，故現此怪，欲使萬民改行，守善持戒，畏懼天地，不入惡道，貞廉自守，一妻一婦，慈心不怒。王夢見八事，正謂此耳。
「王夢見大陂水，中央濁、四邊清，後世人在閻浮地內，臣當不忠，子當不孝，不敬長老，不信佛道，不敬明經道士，臣貪官賜，子貪父財，無有反覆，不顧義理；邊國當忠孝，尊敬長老，信樂佛道，給施明經道士，念報反覆。王夢見九事，正謂此耳。
「王夢見大溪水流波正赤，後世人諸帝王、國王，當不厭其國，興師共鬥，當作車兵、馬兵，當相攻伐，還相殺害，流血正赤。王夢見十事，正謂是耳。盡皆為後世人之事耳，後世人若能心存佛道，奉事明經道人者，死皆生天上，若作愚行，更共相殘者，死入三惡道，不可復陳。」
王即長跪，叉手受佛教，心中歡喜，得定慧，無復恐怖，王便稽首作禮，頭面著佛足。還宮，重賜夫人，拜為正後，多給財寶，資令施人，國遂豐樂；皆奪諸公卿、大臣、婆羅門俸祿，悉逐出國，不復信用。一切人民皆發無上正真之道，王及夫人禮佛而去
現代漢語譯本：『國王夢見黑牛從四面八方成群而來，互相追逐鳴叫，想要搏鬥，但將合未合，不知道牛在哪裡。後世的國王、大臣、長官、人民，都將不畏懼大的禁令，貪圖淫慾，積蓄財富，妻子兒女都不廉潔，淫亂貪吃，沒有厭足的時候，嫉妒、愚癡，不知羞愧，不忠不孝，奸佞諂媚，敗壞國家，不畏懼上級，雨水不按時節，氣候不調和，風沙暴起，飛沙走石，蝗蟲吃莊稼，導致收成不好。帝王和人民如果這樣行事，所以上天會降下這樣的災禍。又出現四面起云，帝王和人民都高興，各自說：『云從四面合攏，現在必定會下雨。』一會兒之間云各自散去，所以出現這種怪異的現象，想要讓萬民改變行為，遵守善良，持守戒律，敬畏天地，不入惡道，貞潔廉正，一夫一妻，慈悲不發怒。國王夢見的八件事，正是指這些。』 現代漢語譯本：『國王夢見大水池，中央渾濁，四邊清澈。後世在閻浮提內，臣子將不忠誠，兒子將不孝順，不尊敬長輩，不相信佛道，不尊敬通曉經典的道士，臣子貪圖官位賞賜，兒子貪圖父親的財產，沒有悔改，不顧道義；邊境國家將忠誠孝順，尊敬長輩，信奉佛道，佈施給通曉經典的道士，懂得報答。國王夢見的九件事，正是指這些。』 現代漢語譯本：『國王夢見大溪水流波是紅色的，後世的帝王、國王，將不滿足於自己的國家，興兵互相爭鬥，製造戰車兵、騎兵，互相攻打，互相殘殺，流的血是紅色的。國王夢見的十件事，正是指這些。這些都是爲了後世的人而發生的。後世的人如果能心中存有佛道，奉事通曉經典的道人，死後都會升到天上；如果做愚蠢的行為，互相殘殺，死後會墮入三惡道，無法再說。』 現代漢語譯本：國王立刻長跪，合掌接受佛的教誨，心中歡喜，得到定慧，不再恐懼。國王便叩頭作禮，頭面觸碰佛的腳。回到宮中，重新賜予夫人，立為正後，給予很多財寶，資助她佈施給別人，國家於是豐衣足食；全部剝奪了公卿、大臣、婆羅門的俸祿，全部驅逐出國，不再信任他們。所有人民都發起了無上正真的道心，國王和夫人禮拜佛后離去。
English version: 'The king dreamed of black cattle coming in groups from all directions, chasing each other and bellowing, wanting to fight, but about to separate, not knowing where the cattle were. Later generations of kings, ministers, officials, and people will not fear great prohibitions, will be greedy for lust, accumulate wealth, wives and children will not be honest, will be promiscuous and gluttonous, without any satisfaction, jealous, foolish, without shame, disloyal and unfilial, flattering and treacherous, ruining the country, not fearing superiors, rain will not be timely, the climate will be out of harmony, sandstorms will rise, flying sand will break trees, locusts will eat crops, causing poor harvests. If emperors and people act like this, then heaven will send down such disasters. Also, clouds will appear from all sides, and emperors and people will be happy, each saying: 『The clouds are gathering from all sides, now it will surely rain.』 In a short while, the clouds will scatter, so this strange phenomenon appears, wanting to make all people change their behavior, abide by goodness, keep the precepts, fear heaven and earth, not enter evil paths, be chaste and honest, have one husband and one wife, be compassionate and not angry. The eight things the king dreamed of, refer to these things.' English version: 'The king dreamed of a large pond, the center turbid, the four sides clear. In later generations in Jambudvipa, ministers will be disloyal, sons will be unfilial, will not respect elders, will not believe in the Buddha's way, will not respect learned Taoists, ministers will be greedy for official rewards, sons will be greedy for their father's wealth, without repentance, disregarding righteousness; border countries will be loyal and filial, respect elders, believe in the Buddha's way, give alms to learned Taoists, and know how to repay kindness. The nine things the king dreamed of, refer to these things.' English version: 'The king dreamed of a large stream flowing with red waves. Later generations of emperors and kings will not be satisfied with their own countries, will raise troops to fight each other, will create chariots and cavalry, will attack each other, and kill each other, the blood flowing will be red. The ten things the king dreamed of, refer to these things. All of these are for the sake of later generations. If later generations can keep the Buddha's way in their hearts, and serve learned Taoists, they will all be reborn in heaven after death; if they do foolish things and kill each other, they will fall into the three evil paths after death, and there is no more to say.' English version: The king immediately knelt down, clasped his hands, and received the Buddha's teachings, his heart filled with joy, gaining concentration and wisdom, no longer afraid. The king then bowed his head and paid homage, his head touching the Buddha's feet. Returning to the palace, he re-bestowed favor upon the queen, establishing her as the rightful queen, giving her much wealth, and supporting her in giving alms to others, and the country became prosperous; he stripped all the dukes, ministers, and Brahmins of their salaries, expelled them all from the country, and no longer trusted them. All the people developed the mind of the supreme and true path, and the king and queen bowed to the Buddha and departed.
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現代漢語譯本 。
English version .