T02n0150A_七處三觀經

大正藏第 02 冊 No. 0150A 七處三觀經

No. 150A

佛說七處三觀經

後漢安息國三藏安世高譯

（一）

聞如是：

一時，佛在舍衛國祇樹給孤獨園。佛告：「比丘！」比丘應：「然。」

佛言：「比丘！七處為知，三處為觀，疾為在道法脫結，無有結，意脫從黠得法，已見法自證道，受生盡，行道竟，作可作，不復來還。」

佛問比丘：「何謂為七處為知？是聞比丘，色如本諦知，亦知色習，亦知色盡，亦知色滅度行；亦知色味，亦知色苦，亦知色出要，亦至誠知。如是痛癢、思想、生死、識如本知諦知，亦知識習，亦知識盡，亦知識盡受如本知；亦知識味，亦知識苦，亦知識出要，亦知識本至誠。何等為色如諦如所？色為四大，亦為在四大虺所，色本如是如本知。何等為色習如本知？愛習為色習，如是色習為知。何等為知？色盡如至誠知，愛盡為色盡，如是色盡為至誠知。何等為色行盡如至誠知？若所色為是八行，諦見到諦定為八，如是色盡受行如至誠知本。何等為色味如至誠知？所色慾生喜生欲生，如是為味如至誠知。何等為色惱如至誠知？所色不常苦轉法，如是為色惱如至誠知。何等為色要如至誠知？所色慾貪能解，能棄欲能度欲，如是為色知要如至誠知。

「何等為痛癢？能知六痛癢：眼栽痛癢，耳鼻口身意栽痛癢，如是為知痛癢。何等為痛癢習？栽習為痛癢習，如是為痛癢習。何等為痛癢盡知？栽盡為痛癢盡知，如是為痛癢盡知

現代漢語譯本 《七處三觀經》 我聽聞是這樣的： 一時，佛在舍衛國祇樹給孤獨園。佛告訴比丘們：『比丘！』比丘們回答：『是的。』 佛說：『比丘們！七處是需要了解的，三處是需要觀察的，這樣才能迅速在修行道路上解脫煩惱，沒有煩惱，心意從智慧中解脫，獲得正法，已經見到真理，自己證悟道果，受生結束，修行圓滿，該做的都已完成，不再輪迴。』 佛問比丘們：『什麼叫做七處需要了解？』比丘們聽聞，知道色（物質）的真實本性，也知道色的生起，也知道色的滅盡，也知道色滅盡的修行方法；也知道色的樂味，也知道色的苦惱，也知道色解脫的途徑，也如實地知道。同樣，對於感受、思想、生死、識（精神）也如實地知道，也知道識的生起，也知道識的滅盡，也知道識滅盡的修行方法；也知道識的樂味，也知道識的苦惱，也知道識解脫的途徑，也如實地知道。什麼是色如實地知道？色是四大（地、水、火、風）組成的，也是四大所依賴的，色的本性就是這樣如實地知道。什麼是色生起如實地知道？愛慾是色生起的根源，這樣色生起就如實地知道了。什麼是色滅盡如實地知道？愛慾的滅盡就是色滅盡，這樣色滅盡就如實地知道了。什麼是色滅盡的修行方法如實地知道？如果色是八正道，通過正見達到正定這八個方面，這樣色滅盡的修行方法就如實地知道了。什麼是色的樂味如實地知道？由色所產生的喜悅和慾望，這就是色的樂味如實地知道。什麼是色的苦惱如實地知道？色是無常的，是苦的，是變遷的，這就是色的苦惱如實地知道。什麼是色解脫的途徑如實地知道？對於色，能夠去除貪慾，能夠捨棄慾望，能夠超越慾望，這就是色解脫的途徑如實地知道。 『什麼是感受？能夠知道六種感受：眼根所產生的感受，耳、鼻、口、身、意根所產生的感受，這樣就是知道感受。什麼是感受的生起？根的生起是感受的生起，這樣就是感受的生起。什麼是感受的滅盡？根的滅盡是感受的滅盡，這樣就是感受的滅盡。'

English version The Sutra of Seven Places and Three Contemplations The Buddha Speaks the Sutra of Seven Places and Three Contemplations Translated by An Shigao, a Tripitaka Master from the Parthian Kingdom of the Later Han Dynasty (One) Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti. The Buddha said to the monks, 'Monks!' The monks replied, 'Yes, Venerable One.' The Buddha said, 'Monks! Seven places are to be known, and three places are to be contemplated. This will quickly lead to the path of liberation from defilements, without defilements, the mind will be liberated from wisdom, attaining the Dharma, having seen the truth, self-realizing the path, the end of rebirth, the completion of practice, having done what is to be done, and no longer returning.' The Buddha asked the monks, 'What are the seven places to be known?' The monks heard, knowing the true nature of form (matter), also knowing the arising of form, also knowing the cessation of form, also knowing the practice leading to the cessation of form; also knowing the taste of form, also knowing the suffering of form, also knowing the way out of form, and also knowing truthfully. Likewise, for feeling, thought, birth and death, and consciousness, knowing truthfully, also knowing the arising of consciousness, also knowing the cessation of consciousness, also knowing the practice leading to the cessation of consciousness; also knowing the taste of consciousness, also knowing the suffering of consciousness, also knowing the way out of consciousness, and also knowing truthfully. What is form known truthfully? Form is composed of the four great elements (earth, water, fire, and wind), and also depends on the four great elements. The nature of form is thus known truthfully. What is the arising of form known truthfully? Craving is the origin of the arising of form, thus the arising of form is known truthfully. What is the cessation of form known truthfully? The cessation of craving is the cessation of form, thus the cessation of form is known truthfully. What is the practice leading to the cessation of form known truthfully? If form is the Eightfold Path, through right view to right concentration, these eight aspects, thus the practice leading to the cessation of form is known truthfully. What is the taste of form known truthfully? The joy and desire arising from form, this is the taste of form known truthfully. What is the suffering of form known truthfully? Form is impermanent, is suffering, is changing, this is the suffering of form known truthfully. What is the way out of form known truthfully? Regarding form, being able to remove greed, being able to abandon desire, being able to transcend desire, this is the way out of form known truthfully.' 'What is feeling? Being able to know the six feelings: the feeling arising from the eye faculty, the feelings arising from the ear, nose, mouth, body, and mind faculties, this is knowing feeling. What is the arising of feeling? The arising of the faculty is the arising of feeling, this is the arising of feeling. What is the cessation of feeling? The cessation of the faculty is the cessation of feeling, this is the cessation of feeling.'

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。何等為痛癢盡受行？若受八行，諦見到諦定意為八，如是痛癢如盡受行為道。何等為痛癢味識？所為痛癢求可求喜求，如是為痛癢識味為知。何等為痛癢惱識？所痛癢為不常敗苦惱意，如是為痛癢惱識。何等為痛癢要？所痛癢欲能活為愛，能斷愛貪為自度，如是為痛癢要識如諦知也。

「何等為思想？識為身六思想：眼栽思想，耳鼻口身意栽思想，如是是六識思想。何等為思想習識？栽習為思想習，如是為思想習識。何等為思望？惡便望苦會得是故，我為說捨身惡行，若比丘已捨身惡行，便得利便得安隱。是故我為說捨身惡行，口意亦如上說。」

（二）

一時，佛在舍衛國，行在祇樹給孤獨園。是時處到佛已，到佛禮便坐，已坐問佛：「何等不守不守身？何等不守不守口聲？何等不守不守意？」

佛便說：「給孤獨家意不守身行，亦不得守口聲行，亦不得守心行，亦不守己行，不守身己行，不守口聲己行，不守心身行便腐，聲說便腐，心行亦腐；已腐身行聲行心行便不善，死亦不善受亦不善處。譬喻迦羅越！若樓若堂屋不覆，若使雨來，柞亦漬椽亦漬壁亦漬，已漬壁亦腐椽亦腐柞亦腐，譬如是。迦羅越！己意不守，身行亦不守，口行亦不守，念行亦不守，己意聲身不守便不善，死便不善受便不善處

現代漢語譯本： 什麼是痛癢的完全感受行為？如果感受八種行為，通過諦見到諦的堅定意念為八，這樣痛癢的完全感受行為就是道。什麼是痛癢的味覺認知？就是對痛癢尋求、渴望、喜好，這樣就是對痛癢的味覺認知。什麼是痛癢的惱怒認知？就是認為痛癢是不常在、會敗壞、是痛苦的意念，這樣就是對痛癢的惱怒認知。什麼是痛癢的要點？就是對痛癢的慾望能使生命延續，是愛；能斷除愛和貪慾就是自我解脫，這樣就是對痛癢要點的認知，如同真理的認知一樣。 什麼是思想？認知為身體的六種思想：眼根產生的思想，耳、鼻、口、身、意根產生的思想，這就是六種認知思想。什麼是思想的習性認知？就是由習性產生的思想，這就是思想的習性認知。什麼是思望？就是因為惡行會帶來痛苦，所以我說要捨棄身體的惡行，如果比丘已經捨棄了身體的惡行，就能獲得利益，獲得安穩。所以我說要捨棄身體的惡行，口和意也是像上面所說的那樣。 一時，佛陀在舍衛國，住在祇樹給孤獨園。那時，給孤獨來到佛陀那裡，向佛陀行禮後坐下，坐下後問佛陀：『什麼是不守護身體的行為？什麼是不守護口語的行為？什麼是不守護意念的行為？』 佛陀就說：『給孤獨，如果意念不守護身體的行為，也不能守護口語的行為，也不能守護意念的行為，也不能守護自己的行為，不守護身體的自身行為，不守護口語的自身行為，不守護意念的自身行為就會腐敗，言語就會腐敗，意念的行為也會腐敗；已經腐敗的身體行為、言語行為、意念行為就不善，死後也不善，所受的果報也不善，所處的地方也不善。譬如迦羅越！如果樓房或廳堂沒有屋頂覆蓋，如果下雨，柞木會被浸濕，椽子會被浸濕，墻壁也會被浸濕，已經浸濕的墻壁會腐爛，椽子會腐爛，柞木也會腐爛，就像這樣。迦羅越！如果自己的意念不守護，身體的行為也不守護，口語的行為也不守護，念頭的行為也不守護，自己的意念、言語、身體不守護就會不善，死後就會不善，所受的果報就會不善，所處的地方也會不善。』

English version: What is the act of fully experiencing pain and pleasure? If one experiences eight acts, with the firm intention of seeing the truth through the truth, these eight acts are the path. What is the taste-perception of pain and pleasure? It is the seeking, desiring, and liking of pain and pleasure; this is the taste-perception of pain and pleasure. What is the vexation-perception of pain and pleasure? It is the thought that pain and pleasure are impermanent, decaying, and suffering; this is the vexation-perception of pain and pleasure. What is the essence of pain and pleasure? It is the desire for pain and pleasure that sustains life, which is love; the ability to cut off love and greed is self-liberation; this is the essence of pain and pleasure, known as the truth. What is thought? Perception is the six thoughts of the body: thoughts arising from the eye, ear, nose, mouth, body, and mind; these are the six perceptions of thought. What is the habitual perception of thought? It is the thought arising from habit; this is the habitual perception of thought. What is expectation? It is because evil deeds lead to suffering, therefore I say to abandon evil deeds of the body. If a bhikkhu has abandoned evil deeds of the body, he will gain benefit and peace. Therefore, I say to abandon evil deeds of the body, and the same applies to speech and mind. (Two) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. At that time, Anathapindika came to the Buddha, bowed to him, and sat down. Having sat down, he asked the Buddha: 'What is not guarding the body? What is not guarding speech? What is not guarding the mind?' The Buddha then said: 'Anathapindika, if the mind does not guard the actions of the body, nor guard the actions of speech, nor guard the actions of the mind, nor guard one's own actions, not guarding the body's own actions, not guarding the speech's own actions, not guarding the mind's own actions will lead to decay. Speech will decay, and the actions of the mind will also decay. Once the actions of the body, speech, and mind have decayed, they become unwholesome, death becomes unwholesome, the consequences received become unwholesome, and the place where one dwells becomes unwholesome. For example, Karavira! If a building or hall has no roof, if it rains, the oak will be soaked, the rafters will be soaked, and the walls will be soaked. Once soaked, the walls will rot, the rafters will rot, and the oak will rot, just like that. Karavira! If one's own mind is not guarded, the actions of the body are not guarded, the actions of speech are not guarded, and the actions of thought are not guarded, if one's own mind, speech, and body are not guarded, it will become unwholesome, death will become unwholesome, the consequences received will become unwholesome, and the place where one dwells will become unwholesome.'

。」

迦羅越便問佛：「何等為守令得身守？何等為守令得口守？何等為守令得念守？」

佛告迦羅越：「意已守，身口唸索守，己身守己口守己念守，便身不腐便聲不腐便念不腐，已不腐身行，已不腐聲行，已不腐念行，死時得善死得善受得善處。譬喻，迦羅越！若樓若堂屋上覆蓋，若便雨來，柞亦不漬椽亦不漬壁亦不漬，已不漬壁亦不腐椽亦不腐柞亦不腐，如是譬喻。意以守，身亦守口亦守，己意身口守，便死時善死便善受持便得善處。」

佛從后說絕：

「不守意者，邪疑故，亦睡眠故，魔便得自在。如是但當守意，若欲諦行但當見諦行，亦當知內出已，不墮睡眠，便得斷苦本。」

佛說如是。

（三）

一時，佛在舍衛國，行在祇樹給孤獨園。佛告比丘：「有三輩人。何等三？一輩眼不見，二輩一眼，三輩兩眼。無有眼為何等？世間比丘有人無有是眼因緣，我當爲未得治生，當爲治生，無有是意已得，亦復妄用，亦無有是眼，我當爲佈施，我當爲作福，令我從是因緣後世善樂，亦從是上天無有計，是名為無有眼。一眼人名為何等？世間比丘一眼者，有如是眼，令我未得財當爲得，已得財當爲莫折減，但有是眼無有是眼，我當爲幻佈施，當從是因緣得上天，無有如是眼，是名為一眼。兩眼名為何等？世間比丘有人有是眼，令我未得財產當爲得致，已致得當為莫折減，有如是眼，亦復有是眼，令我行佈施，令從是因緣上天，亦有是眼，是名為兩眼人

迦羅越便問佛：『如何才能守護身體，使其不受侵擾？如何才能守護口舌，使其不妄言？如何才能守護意念，使其不散亂？』 佛告訴迦羅越：『如果能守護好意念，那麼身、口、意都會得到守護。如果能守護好自身，守護好口舌，守護好意念，那麼身體就不會腐朽，言語就不會腐敗，意念也不會腐敗。如果身體的行為不腐敗，言語的行為不腐敗，意念的行為不腐敗，那麼死的時候就能安詳地死去，安詳地接受，安詳地去往善處。譬如，迦羅越！如果樓房或廳堂的屋頂覆蓋得嚴密，即使下雨，柞木也不會被浸濕，椽子也不會被浸濕，墻壁也不會被浸濕。如果墻壁沒有被浸濕，那麼椽子也不會腐爛，柞木也不會腐爛，就像這樣。如果意念得到守護，那麼身體和口舌也會得到守護。如果意念、身體和口舌都得到守護，那麼死的時候就能安詳地死去，安詳地接受，安詳地去往善處。』 佛陀接著說： 『不守護意念的人，會因為邪見和疑惑，以及昏睡而讓魔有機可乘。所以應當守護意念，如果想要真正修行，就應當見諦修行，也應當知道內在的念頭，不陷入昏睡，這樣才能斷除痛苦的根源。』 佛陀這樣說道。 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『有三種人。是哪三種呢？一種是眼睛看不見的人，一種是隻有一隻眼睛的人，一種是兩隻眼睛都看得見的人。沒有眼睛的人是指什麼呢？世間上的比丘，有些人沒有這樣的眼光，認為我應該為自己謀生，應該為自己積累財富，沒有這樣的想法，認為我已經得到了，就隨意揮霍，也沒有這樣的眼光，認為我應該佈施，應該做善事，讓我從這些因緣中來世得到快樂，也從這些因緣中升上天界，沒有這樣的打算，這叫做沒有眼睛的人。只有一隻眼睛的人是指什麼呢？世間上的比丘，只有一隻眼睛的人，有這樣的眼光，認為我沒有得到的財富應該去得到，已經得到的財富應該不要減少，只有這樣的眼光，沒有這樣的眼光，認為我應該虛幻地佈施，從這些因緣中升上天界，沒有這樣的打算，這叫做只有一隻眼睛的人。兩隻眼睛都看得見的人是指什麼呢？世間上的比丘，有些人有這樣的眼光，認為我沒有得到的財產應該去得到，已經得到的財產應該不要減少，有這樣的眼光，也有這樣的眼光，認為我應該行佈施，從這些因緣中升上天界，也有這樣的眼光，這叫做兩隻眼睛都看得見的人。』

Then Kālarāma asked the Buddha: 'How does one guard the body, so it is not defiled? How does one guard the mouth, so it does not speak falsely? How does one guard the mind, so it is not scattered?' The Buddha told Kālarāma: 'If the mind is guarded, then the body, mouth, and mind will all be guarded. If one can guard oneself, guard one's mouth, and guard one's mind, then the body will not decay, speech will not be corrupt, and the mind will not be corrupted. If the actions of the body are not corrupt, the actions of speech are not corrupt, and the actions of the mind are not corrupt, then at the time of death, one will die peacefully, accept peacefully, and go to a good place peacefully. For example, Kālarāma! If the roof of a building or hall is well covered, even if it rains, the oak will not be soaked, the rafters will not be soaked, and the walls will not be soaked. If the walls are not soaked, then the rafters will not rot, and the oak will not rot, it is like this. If the mind is guarded, then the body and mouth will also be guarded. If the mind, body, and mouth are all guarded, then at the time of death, one will die peacefully, accept peacefully, and go to a good place peacefully.' The Buddha then said: 'Those who do not guard their minds, because of wrong views and doubts, and because of drowsiness, will allow demons to take advantage. Therefore, one should guard the mind. If one wants to truly practice, one should see the truth and practice, and one should also be aware of inner thoughts, not falling into drowsiness, so that one can cut off the root of suffering.' The Buddha spoke thus. (Three) At one time, the Buddha was in the country of Śrāvastī, residing in the Jeta Grove, the Garden of Anāthapiṇḍika. The Buddha told the monks: 'There are three kinds of people. What are the three? One kind is those who cannot see with their eyes, one kind is those who have only one eye, and one kind is those who can see with both eyes. What are those who have no eyes? In the world, some monks do not have the vision that I should provide for myself, I should accumulate wealth for myself, they do not have the thought that I have already obtained it, so they squander it, nor do they have the vision that I should give alms, I should do good deeds, so that from these causes I will obtain happiness in the next life, and also from these causes ascend to the heavens, they have no such intention, these are called those who have no eyes. What are those who have only one eye? In the world, some monks who have only one eye, have the vision that I should obtain wealth that I have not yet obtained, and that I should not reduce the wealth that I have already obtained, they only have this vision, they do not have the vision that I should give alms in a deceptive way, and from these causes ascend to the heavens, they have no such intention, these are called those who have only one eye. What are those who can see with both eyes? In the world, some monks have the vision that I should obtain property that I have not yet obtained, and that I should not reduce the property that I have already obtained, they have this vision, and they also have the vision that I should give alms, and from these causes ascend to the heavens, they also have this vision, these are called those who can see with both eyes.'

。

「從后說想盡識，栽盡為思想盡識，如是為思想盡識。何等為思想盡受行識？是為八行識識，諦見到諦定意為八，如是盡思想受行識。何等為思想味識？所為思想因緣生樂得意喜，如是為思想味識。何等為思想惱識？所為思想不常盡苦轉法，如是為思想惱識。何等為思想要識？所思想欲貪能解，欲貪能斷，欲貪能自度，如是為思想要識。

「何等為生死識？為六身生死識，眼栽生死識，耳鼻口身意栽行，如是為生死識。何等為生死習？栽習為生死習識。何等為生死盡識？栽盡為生死盡識。何等為生死欲盡受行識？為是八行識，諦見至諦定為八，如是為生死欲滅受行識。何等為生死味識？所為生死因緣生樂喜意，如是為生死味識。何等為生死惱識？所有生死不常盡苦轉法，如是為生死惱識。何等為生死要識？所為生死欲貪隨欲貪能斷欲能度，如是為生死要識。

「何等為識身？六衰識，眼栽識，耳鼻口身意栽識，如是為識識。何等為識習？命字習為識習，如是習為識。何等為識盡受行為識？命字盡為盡識，如是為識盡。何等為識盡受行為識？八行，諦見至諦定為八，如是為識盡欲受行如諦識。何等為識味知所識？因緣故生樂生喜意，如是為味生為味識知。何等為識惱識？所識為盡為苦為轉，如是為識惱識。何等為要識？所識欲貪能活欲貪能度，如是為要識。

「如是比丘！七處為覺知。何等為七？色習盡道味苦要，是五陰各有七事。何等為三觀？識亦有七事，得五陰成六衰，觀身為一色，觀五陰為二，觀六衰為三，故言三觀

『從後來說，想要完全瞭解，栽種一切是爲了思想的完全瞭解，像這樣是爲了思想的完全瞭解。什麼是思想的感受、行為和認識？這就是八種行為的認識，從真諦的見到真諦的堅定意念為八，像這樣完全瞭解思想的感受、行為和認識。什麼是思想的滋味認識？就是思想因緣所生的快樂、得意和喜悅，像這樣是思想的滋味認識。什麼是思想的惱怒認識？就是思想的無常、終結、痛苦和轉變的法則，像這樣是思想的惱怒認識。什麼是思想的必要認識？就是思想的慾望和貪婪能夠被理解，慾望和貪婪能夠被斷除，慾望和貪婪能夠自我解脫，像這樣是思想的必要認識。 『什麼是生死的認識？是六種身體的生死的認識，眼睛的栽種生死的認識，耳朵、鼻子、嘴巴、身體和意念的栽種行為，像這樣是生死的認識。什麼是生死的習性？栽種的習性是生死的習性認識。什麼是生死的終結認識？栽種的終結是生死的終結認識。什麼是生死慾望的終結感受、行為和認識？就是這八種行為的認識，從真諦的見到真諦的堅定為八，像這樣是生死慾望的滅絕感受、行為和認識。什麼是生死的滋味認識？就是生死因緣所生的快樂和喜悅，像這樣是生死的滋味認識。什麼是生死的惱怒認識？所有生死的無常、終結、痛苦和轉變的法則，像這樣是生死的惱怒認識。什麼是生死的必要認識？就是生死的慾望和貪婪，隨著慾望和貪婪能夠斷除慾望和能夠解脫，像這樣是生死的必要認識。 『什麼是認識的身體？六種衰敗的認識，眼睛的栽種認識，耳朵、鼻子、嘴巴、身體和意念的栽種認識，像這樣是認識的認識。什麼是認識的習性？生命的文字習性是認識的習性，像這樣習性是認識。什麼是認識的終結感受行為的認識？生命的文字終結是終結的認識，像這樣是認識的終結。什麼是認識的終結感受行為的認識？八種行為，從真諦的見到真諦的堅定為八，像這樣是認識的終結慾望感受行為如真諦的認識。什麼是認識的滋味所認識的？因為因緣的緣故產生快樂和喜悅，像這樣是滋味的產生是滋味的認識。什麼是認識的惱怒認識？所認識的是終結、是痛苦、是轉變，像這樣是認識的惱怒認識。什麼是必要的認識？所認識的慾望和貪婪能夠存活，慾望和貪婪能夠解脫，像這樣是必要的認識。 『像這樣，比丘們！七個地方是覺知的。哪七個？色、習、盡、道、味、苦、要，這五蘊各有七件事。什麼是三觀？認識也有七件事，得到五蘊形成六種衰敗，觀察身體為一種顏色，觀察五蘊為兩種，觀察六種衰敗為三種，所以說三觀。

'Speaking from the end, wanting to fully understand, planting everything is for the full understanding of thought, like this is for the full understanding of thought. What are the feelings, actions, and consciousness of thought? These are the eight actions of consciousness, from the seeing of truth to the firm intention of truth being eight, like this fully understanding the feelings, actions, and consciousness of thought. What is the taste consciousness of thought? It is the joy, satisfaction, and delight born from the conditions of thought, like this is the taste consciousness of thought. What is the vexation consciousness of thought? It is the impermanence, ending, suffering, and transforming law of thought, like this is the vexation consciousness of thought. What is the essential consciousness of thought? It is that the desires and greed of thought can be understood, desires and greed can be cut off, and desires and greed can be self-liberated, like this is the essential consciousness of thought.' 'What is the consciousness of birth and death? It is the consciousness of birth and death of the six bodies, the consciousness of planting birth and death of the eyes, the planting actions of the ears, nose, mouth, body, and mind, like this is the consciousness of birth and death. What is the habit of birth and death? The habit of planting is the habit consciousness of birth and death. What is the ending consciousness of birth and death? The ending of planting is the ending consciousness of birth and death. What is the ending of desire, feeling, action, and consciousness of birth and death? It is the eight actions of consciousness, from the seeing of truth to the firm intention of truth being eight, like this is the ending of desire, feeling, action, and consciousness of birth and death. What is the taste consciousness of birth and death? It is the joy and delight born from the conditions of birth and death, like this is the taste consciousness of birth and death. What is the vexation consciousness of birth and death? All the impermanence, ending, suffering, and transforming law of birth and death, like this is the vexation consciousness of birth and death. What is the essential consciousness of birth and death? It is the desires and greed of birth and death, following desires and greed being able to cut off desires and being able to liberate, like this is the essential consciousness of birth and death.' 'What is the body of consciousness? The consciousness of the six decays, the planting consciousness of the eyes, the planting consciousness of the ears, nose, mouth, body, and mind, like this is the consciousness of consciousness. What is the habit of consciousness? The habit of the word of life is the habit of consciousness, like this habit is consciousness. What is the ending feeling action of consciousness? The ending of the word of life is the ending of consciousness, like this is the ending of consciousness. What is the ending feeling action of consciousness? Eight actions, from the seeing of truth to the firm intention of truth being eight, like this is the ending desire feeling action as the truth consciousness. What is the taste of consciousness that is known? Because of conditions, joy and delight are born, like this is the birth of taste is the taste consciousness known. What is the vexation consciousness of consciousness? What is known is ending, is suffering, is transforming, like this is the vexation consciousness of consciousness. What is the essential consciousness? What is known is that desires and greed can live, desires and greed can liberate, like this is the essential consciousness.' 'Like this, monks! Seven places are for awareness. Which seven? Form, habit, ending, path, taste, suffering, and essence, these five aggregates each have seven things. What are the three contemplations? Consciousness also has seven things, obtaining the five aggregates forms six decays, observing the body as one color, observing the five aggregates as two, observing the six decays as three, therefore it is said three contemplations.'

。比丘！能曉七處亦能三觀，不久行修道斷結，無有結意，脫黠活，見道見要，一證受止，已斷生死意行，所作竟，不復來還生死，得道。」

佛說如是，比丘歡喜受行。

（四）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「有四著。何等為四？一為欲著，二為世間著，三為見著，四為癡著。亦有四離不著，離欲不著，離世間不著，離見不著，離癡不著。」從后說絕：

「欲見著癡繞，從是因緣在世間，亦從是受身，若能捨欲亦得離世間，見亦得斷，癡亦得滅，是得通樂見在，亦無為從一切著，不復著亦不復隨生死。」

（五）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「思想有四顛倒，意見亦爾。從是顛倒為人身蒙為綜為人意撰，不能走為走，今世後世自惱，居世間為生死不得離。何等為四？一為非常為常，是為思想顛倒、為意顛倒、為見顛倒。二者以苦為樂。三者非身為身。四者不凈為凈，為思為意為見顛倒。」從后說絕：

「非常人意為常，思苦為樂，不應身用作身，不凈見凈，顛倒如是，意業離，便助摩不宜欲得宜，今致老死。譬喻犢母，已有佛在世間，念天上天下得道眼度世，便見是法除一切苦，亦說苦從生亦度苦，亦見賢者八種行通至甘露，已聞是法者，便見非常苦非身，亦身已不凈見不凈，便無所畏，得樂見世，得無為，從一切惱度世無所著。」

佛說如是

現代漢語譯本：比丘們！如果能理解七處，也能明白三觀，那麼很快就能通過修行斷除煩惱，心中不再有執著，從而獲得解脫，明白真理，看到修行的要點，達到證悟的境界，斷除生死輪迴的意念和行為，完成該做的事，不再回到生死輪迴，最終證得道果。 佛陀這樣說完，比丘們歡喜地接受並修行。 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『有四種執著。哪四種呢？一是慾望的執著，二是世俗的執著，三是見解的執著，四是愚癡的執著。也有四種不執著，即不執著于慾望，不執著於世俗，不執著于見解，不執著于愚癡。』 接著佛陀進一步解釋： 『慾望、見解和愚癡相互纏繞，因此人們在世間輪迴，也因此承受身體。如果能夠捨棄慾望，就能脫離世俗，斷除見解，滅除愚癡，這樣就能獲得真正的快樂，達到無為的境界，不再執著于任何事物，不再隨生死輪迴。』 佛陀這樣說完。 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『思想有四種顛倒，見解也是如此。因為這些顛倒，人們的身心被矇蔽，不能把無常看作無常，今生來世都為自己帶來煩惱，在世間輪迴，無法解脫。哪四種顛倒呢？一是把無常看作常，這是思想、意念和見解的顛倒。二是把痛苦看作快樂。三是把非我執著為我。四是把不凈看作凈，這是思想、意念和見解的顛倒。』 接著佛陀進一步解釋： 『把無常執著為常，把痛苦執著為快樂，把非我執著為我，把不凈執著為凈，這些都是顛倒的。如果能遠離這些顛倒的意念，就能幫助自己走向正確的道路，不再追求不應該追求的，從而導致衰老和死亡。就像小牛依戀母牛一樣，如果世間有佛陀出現，他會教導人們如何通過修行獲得智慧，從而度脫世間，看到真理，消除一切痛苦，也會講述痛苦的根源，以及如何度脫痛苦。他還會教導賢者通過八種修行達到甘露的境界。如果聽聞了這些教導，就能明白無常、痛苦和非我，也能明白身體是不凈的，從而不再恐懼，獲得真正的快樂，達到無為的境界，從一切煩惱中解脫，不再執著于任何事物。』

English version: Monks! If one understands the seven places and also comprehends the three contemplations, one will soon, through practice, sever the fetters, have no more clinging in the mind, attain liberation, see the truth, understand the essentials of practice, reach the state of enlightenment, cut off the thoughts and actions of the cycle of birth and death, complete what needs to be done, no longer return to the cycle of birth and death, and ultimately attain the path. Thus spoke the Buddha, and the monks rejoiced and practiced accordingly. (Four) At one time, the Buddha was in the country of Savatthi, residing in the Jeta Grove, Anathapindika's Park. The Buddha then told the monks: 'There are four attachments. What are the four? One is attachment to desire, two is attachment to the world, three is attachment to views, and four is attachment to ignorance. There are also four non-attachments, which are non-attachment to desire, non-attachment to the world, non-attachment to views, and non-attachment to ignorance.' Then he further explained: 'Desire, views, and ignorance entangle each other, and because of this, people are in the world, and because of this, they receive a body. If one can abandon desire, one can also be free from the world, sever views, and extinguish ignorance. In this way, one can attain true joy, reach the state of non-doing, no longer be attached to anything, and no longer follow the cycle of birth and death.' Thus spoke the Buddha. (Five) At one time, the Buddha was in the country of Savatthi, residing in the Jeta Grove, Anathapindika's Park. The Buddha then told the monks: 'There are four inversions of thought, and views are the same. Because of these inversions, people's minds and bodies are obscured, they cannot see impermanence as impermanence, and they bring trouble upon themselves in this life and the next, remaining in the cycle of birth and death, unable to be liberated. What are the four inversions? One is to see the impermanent as permanent, which is an inversion of thought, intention, and view. The second is to see suffering as pleasure. The third is to cling to what is not self as self. The fourth is to see the impure as pure, which is an inversion of thought, intention, and view.' Then he further explained: 'To cling to the impermanent as permanent, to cling to suffering as pleasure, to cling to what is not self as self, and to cling to the impure as pure, these are all inversions. If one can abandon these inverted thoughts, one can help oneself to walk the right path, no longer pursue what should not be pursued, and thus avoid old age and death. Just as a calf is attached to its mother, if a Buddha appears in the world, he will teach people how to attain wisdom through practice, thus liberating the world, seeing the truth, eliminating all suffering, and also explaining the root of suffering and how to be liberated from suffering. He will also teach the wise to reach the state of nectar through eight practices. If one hears these teachings, one can understand impermanence, suffering, and non-self, and also understand that the body is impure, thus no longer being afraid, attaining true joy, reaching the state of non-doing, being liberated from all troubles, and no longer being attached to anything.'

（六）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「四施為人同心。何等為四？一為佈施，二為相愛，三為利，四為同利。第一說佈施為何等？無極佈施不過於法。第二相愛，不過於數，聞經亦開意。第三利不過不信令信，教人上，不持戒者令持戒，不學者令學，慳者令佈施，愚者令黠，牽出入正道。第四同利，極同利無有過阿羅漢，阿那含、斯陀含、須陀洹亦爾，持戒者同利。」從后說絕。

（七）

一時，佛在舍衛國，行在祇樹給孤獨園。佛告比丘：「有四行法輪，令天亦人從是四輪行，若墮人天，是輪法行便得尊一得豪，從善法行。何等為四？一為善群居。二為依賢者。三者知諦愿。四為宿命有福行。」從后說絕：

「善群居依賢者，為知諦愿宿命行，為樂得無有憂，得善自在。」

（八）

一時，佛在舍衛國，行在祇樹給孤獨園。佛告比丘：「人有四輩。有人自護身不護他人身，有人護他人身不自護身，有人亦不自護亦不護他人，有人亦自護亦護他人。」

（九）

一時，佛在舍衛國祇樹給孤獨園。佛告比丘：「人有四輩。有人自護身不護他人身，有人護他人身不自護身，有人亦不自護亦不護他人，有人亦自護亦護他人。是人不自護亦不護他人，是最下賤人；護他人不自護是勝上；若人自護不護他人是勝上；若自護亦護他是勝上。若如是人最第一。」

一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『有四種施與，能使人們同心。是哪四種呢？一是佈施，二是相愛，三是利益，四是同利。第一，說到佈施，什麼才是佈施呢？無止境的佈施也超不過佛法。第二，相愛，不應有數量的限制，聽聞佛法也能開悟心意。第三，利益，要讓不信的人相信，教導人們向上，讓不持戒的人持戒，不學習的人學習，吝嗇的人佈施，愚笨的人變得聰明，引導他們進入正道。第四，同利，最極致的同利莫過於阿羅漢，阿那含、斯陀含、須陀洹也是如此，持戒的人也同享利益。』從後面說的就省略了。 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『有四種法輪，能使天人和人遵循這四輪而行，如果墮入人天道，遵循這法輪的修行就能獲得尊貴和豪富，從而行善法。是哪四種呢？一是善於群居，二是依止賢者，三是明白真諦的願望，四是宿世有福德的修行。』從後面說的就省略了： 『善於群居，依止賢者，明白真諦的願望，宿世有福德的修行，能使人快樂而沒有憂愁，獲得善的自在。』 佛陀如此說道。 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『人有四種類型。有的人只保護自己而不保護他人，有的人只保護他人而不保護自己，有的人既不保護自己也不保護他人，有的人既保護自己也保護他人。』 一時，佛陀在舍衛國祇樹給孤獨園。佛陀告訴比丘們：『人有四種類型。有的人只保護自己而不保護他人，有的人只保護他人而不保護自己，有的人既不保護自己也不保護他人，有的人既保護自己也保護他人。不保護自己也不保護他人的人，是最下等的人；保護他人而不保護自己的人，是勝過下等的人；保護自己而不保護他人的人，是勝過下等的人；既保護自己也保護他人的人，是勝過以上所有的人。像這樣的人是最第一的。』

(6) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. The Buddha then told the monks: 'There are four kinds of giving that unite people's hearts. What are the four? First is giving, second is loving-kindness, third is benefit, and fourth is shared benefit. First, speaking of giving, what is giving? Limitless giving does not surpass the Dharma. Second, loving-kindness should not be limited by numbers; hearing the scriptures also opens the mind. Third, benefit is to make the unbelieving believe, to teach people to ascend, to make the unobservant of precepts observe them, to make the unlearned learn, to make the stingy give, to make the foolish wise, and to lead them into the right path. Fourth, shared benefit, the ultimate shared benefit is no greater than that of an Arhat, an Anagami, a Sakadagami, or a Srotapanna; those who observe the precepts also share in the benefit.' The following is omitted. (7) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. The Buddha told the monks: 'There are four wheels of Dharma that cause gods and humans to follow these four wheels. If they fall into the human or heavenly realms, by following these wheels of Dharma, they will attain honor and wealth, and thus practice good Dharma. What are the four? First is to live well in community, second is to rely on the wise, third is to understand the aspiration for truth, and fourth is to have meritorious actions from past lives.' The following is omitted: 'Living well in community, relying on the wise, understanding the aspiration for truth, and having meritorious actions from past lives, enable one to be happy without sorrow and to attain good freedom.' (8) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. The Buddha told the monks: 'There are four types of people. Some protect themselves but not others, some protect others but not themselves, some protect neither themselves nor others, and some protect both themselves and others.' (9) At one time, the Buddha was in Shravasti, in the Jeta Grove, Anathapindika's Park. The Buddha told the monks: 'There are four types of people. Some protect themselves but not others, some protect others but not themselves, some protect neither themselves nor others, and some protect both themselves and others. Those who protect neither themselves nor others are the lowest; those who protect others but not themselves are superior to the lowest; those who protect themselves but not others are superior to the lowest; those who protect both themselves and others are superior to all the others. Such a person is the most excellent.'

（一〇）

一時，佛在舍衛國，行在祇樹給孤獨園。佛告比丘：「有四輩云，第一但有雷無有雨。第二但有雨無有雷。第三亦無雨亦無雷。第四亦有雨亦有雷。譬喻如雲，人亦有四輩，一者人但有雷無有雨。二者但有雨無有雷。三者無有雷無有雨。四者亦有雷亦有雨。何等人為有雷無有雨？是間比丘一人但說經，上亦說善，中亦說善，要亦說善，有行分別，但要具行見要，亦自不知法，亦不知法法如行，是人名為但有雷無有雨。何等為但有雨無有雷？是間有人亦不說法經，上亦不說善，中亦不說善，要亦不說善，亦無有行分別，亦不要具行不見要，但意在法中行和利行，亦如法，亦受法法行，亦同行隨法，是人為但有雨無有雷。何等為無有雨亦無有雷？為不說經，上亦不說善，中亦不說善，要亦不說善，分別亦不說，善要具行亦不說，善法亦自不解，到法亦自不行，是人名為無有雨無有雷。何等為亦有雨亦有雷？是間有人說經法，上亦說善，中亦說善，要亦說善，分別亦說善，要具行亦自解，法到法法亦知，行亦說，善亦自在法中解，到法法行亦自知解，是人為亦有雨亦有雷。」

（一一）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「有四舍。何等為四？一者為舍舍，二為守舍，三為護舍，四為行舍。何等為舍舍者？念來不受不聲舍曉離遠，若以瞋恚亦從欺不聲舍曉離遠，是名為舍舍。何等為守舍者？眼已見色。不受相不觀相，若從因緣見惡生

一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『有四種云，第一種只有雷聲沒有雨。第二種只有雨沒有雷聲。第三種既沒有雨也沒有雷聲。第四種既有雨也有雷聲。』佛陀用云來比喻，人也有四種，第一種人只有雷聲沒有雨。第二種人只有雨沒有雷聲。第三種人既沒有雷聲也沒有雨。第四種人既有雷聲也有雨。什麼樣的人是有雷聲沒有雨呢？是這裡有比丘，只是講經，開頭講得好，中間講得好，結尾也講得好，能分別經文，但只是追求表面形式，不真正理解佛法，也不瞭解佛法如何實踐，這種人叫做只有雷聲沒有雨。什麼樣的人是隻有雨沒有雷聲呢？是這裡有人不講經，開頭不講好，中間不講好，結尾也不講好，也沒有分別經文，也不追求表面形式，但內心專注于佛法的實踐和利益，如法修行，接受佛法，按照佛法實踐，與佛法同行，這種人叫做只有雨沒有雷聲。什麼樣的人是既沒有雨也沒有雷聲呢？是不講經，開頭不講好，中間不講好，結尾也不講好，也不分別經文，也不追求表面形式，也不理解佛法，也不實踐佛法，這種人叫做既沒有雨也沒有雷聲。什麼樣的人是既有雨也有雷聲呢？是這裡有人講經說法，開頭講得好，中間講得好，結尾也講得好，也能分別經文，也理解佛法的實踐，瞭解佛法，也實踐佛法，也講說佛法，也能在佛法中自在地理解，瞭解佛法的實踐，這種人叫做既有雨也有雷聲。 佛陀是這樣說的。 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『有四種舍。哪四種呢？第一種是捨棄的舍，第二種是守護的舍，第三種是保護的舍，第四種是實踐的舍。』什麼是捨棄的舍呢？就是當念頭來的時候，不接受，不執著，捨棄它，遠離它；如果因為嗔恨而產生欺騙，也不接受，不執著，捨棄它，遠離它，這叫做捨棄的舍。什麼是守護的舍呢？就是眼睛看到顏色，不執著于表象，不執著于細節，如果因為因緣而產生惡念

(10) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. The Buddha told the monks, 'There are four kinds of clouds. The first has thunder but no rain. The second has rain but no thunder. The third has neither rain nor thunder. The fourth has both rain and thunder.' Using clouds as a metaphor, there are also four kinds of people. The first kind of person has thunder but no rain. The second kind has rain but no thunder. The third kind has neither thunder nor rain. The fourth kind has both thunder and rain. What kind of person has thunder but no rain? It is a monk here who only speaks the scriptures, speaking well at the beginning, well in the middle, and well at the end, able to distinguish the scriptures, but only pursuing the outward form, not truly understanding the Dharma, nor understanding how to practice the Dharma. This person is called having thunder but no rain. What kind of person has rain but no thunder? It is someone here who does not speak the scriptures, does not speak well at the beginning, does not speak well in the middle, and does not speak well at the end, nor does he distinguish the scriptures, nor does he pursue the outward form, but his mind is focused on the practice and benefit of the Dharma, practicing according to the Dharma, receiving the Dharma, practicing according to the Dharma, and walking with the Dharma. This person is called having rain but no thunder. What kind of person has neither rain nor thunder? It is someone who does not speak the scriptures, does not speak well at the beginning, does not speak well in the middle, and does not speak well at the end, nor does he distinguish the scriptures, nor does he pursue the outward form, nor does he understand the Dharma, nor does he practice the Dharma. This person is called having neither rain nor thunder. What kind of person has both rain and thunder? It is someone here who speaks the scriptures, speaking well at the beginning, well in the middle, and well at the end, able to distinguish the scriptures, also understanding the practice of the Dharma, understanding the Dharma, also practicing the Dharma, also speaking the Dharma, and also being able to understand freely in the Dharma, understanding the practice of the Dharma. This person is called having both rain and thunder.' (11) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. The Buddha then told the monks, 'There are four kinds of relinquishment. What are the four? The first is the relinquishment of abandoning, the second is the relinquishment of guarding, the third is the relinquishment of protecting, and the fourth is the relinquishment of practicing.' What is the relinquishment of abandoning? It is when a thought comes, not accepting it, not clinging to it, abandoning it, and distancing oneself from it; if deception arises from anger, not accepting it, not clinging to it, abandoning it, and distancing oneself from it. This is called the relinquishment of abandoning. What is the relinquishment of guarding? It is when the eyes see a color, not clinging to the appearance, not clinging to the details, if evil thoughts arise from conditions

。若從因緣見癡，若從因緣見不可意，若從因緣見弊惡意起。便自守受行福，守眼耳鼻口身意。為如法不受相，如上說，是名為守舍。何等為護舍？是間比丘比丘已生所非一善相，若紅汁膀脹，若狐犬半食，若血流赤，若青黑腐，若骨白，若髑髏，熟諦視視，善護令意莫失善相，是名為護舍。何等為行舍？是間比丘比丘覺意行離故，別分故，分別遠故，如是到至觀覺意，是名為行舍。」從后說絕：

「守舍亦護亦行，是名為四舍，諦說如是，賢者行是不中止，為盡苦得道。」

佛說如是，弟子起禮佛受行。

（一二）

一時，佛在舍衛國，行在祇樹給孤獨園。佛告比丘：「若比丘有四行，不自侵要近無為。何等為四？是間比丘比丘持戒行戒中，律根亦閉至自守意，飯食節度，不多食不喜多食，上夜后夜常守行，是為四行。比丘不自侵亦近無為。」從后說絕：

「若比丘立戒根，亦攝食，亦知節度，亦不離覺，如是行精進，上夜后夜不中止。要不自侵減，要近無為。」

（一三）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「若賢者家中居法行侵四家得歡喜。何等為四？一者父母妻子，二者兒客奴婢，三者知識親屬交友，四者王天王鬼神、沙門婆羅門。」從后說絕：

「父母亦監沙門亦婆羅門，天祠亦爾，居家信祠，若干人故，能事持戒親屬，亦彼人見在生者，亦不犯天王親屬，亦自身一切人亦受恩

現代漢語譯本：如果從因緣的角度觀察到愚癡，如果從因緣的角度觀察到不如意，如果從因緣的角度觀察到邪惡的念頭產生，就應當自我守護，奉行福德，守護眼、耳、鼻、口、身、意。爲了如法而不執著于表象，如上面所說，這稱為『守舍』。什麼是『護舍』呢？就是當比丘看到已經產生的不凈之相，比如紅腫的膿皰，被狐貍或狗啃食過的屍體，流著鮮血的屍體，青黑腐爛的屍體，白骨，或者頭蓋骨，要仔細地觀察，好好地守護，讓心意不失去這種不凈的觀想，這稱為『護舍』。什麼是『行舍』呢？就是當比丘覺察到心意已經遠離了（不凈之相），已經分離了，已經分別得很遠了，像這樣達到觀察心意的狀態，這稱為『行舍』。」從後面總結說： 『守舍、護舍、行舍，這稱為四舍，真實地說是這樣的，賢者修行是不會停止的，爲了滅盡痛苦而證得道果。』 佛陀這樣說，弟子們聽后，向佛陀行禮，並接受教誨去修行。 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『如果比丘有四種修行，就不會自我侵損，而接近無為。哪四種呢？就是比丘持戒修行，在戒律中，守護根門，自我約束心意，飲食有節制，不貪多食，也不喜歡多食，上夜和后夜常常修行，這就是四種修行。比丘就不會自我侵損，而接近無為。』從後面總結說： 『如果比丘建立戒律的根基，也節制飲食，也知道節度，也不離開覺悟，像這樣精進修行，上夜和后夜不停止。必定不會自我減損，必定接近無為。』 佛陀這樣說。 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀就告訴比丘們：『如果賢者在家中奉行佛法，就能讓四種人歡喜。哪四種呢？第一是父母妻子，第二是兒女、客人、奴婢，第三是親戚朋友，第四是國王、天神、鬼神、沙門、婆羅門。』從後面總結說： 『父母也監督，沙門和婆羅門也監督，天神祭祀也是這樣，居家信徒的祭祀，因為有許多人，能夠侍奉持戒的親屬，那些活著的人也能看見，也不會冒犯天王親屬，自身和所有的人也都會受到恩惠。』

English version: If one sees ignorance from the perspective of conditions, if one sees unpleasantness from the perspective of conditions, if one sees the arising of evil thoughts from the perspective of conditions, then one should guard oneself, practice meritorious deeds, and guard the eyes, ears, nose, mouth, body, and mind. To be in accordance with the Dharma and not cling to appearances, as mentioned above, this is called 『guarding the dwelling』. What is 『protecting the dwelling』? It is when a bhikkhu sees an impure image that has arisen, such as a swollen, festering sore, a corpse half-eaten by a fox or dog, a corpse with blood flowing, a blue-black rotting corpse, white bones, or a skull, one should carefully observe and protect it well, so that the mind does not lose this impure contemplation; this is called 『protecting the dwelling』. What is 『abandoning the dwelling』? It is when a bhikkhu realizes that the mind has moved away from (the impure image), has separated from it, and has distanced itself, thus reaching the state of observing the mind; this is called 『abandoning the dwelling.』 From the following summary: 『Guarding the dwelling, protecting the dwelling, and abandoning the dwelling, these are called the four dwellings. Truly speaking, it is like this. The wise person』s practice does not cease, in order to extinguish suffering and attain the path.』 The Buddha spoke thus, and the disciples, after listening, bowed to the Buddha and accepted the teachings to practice. (One Two) At one time, the Buddha was in Shravasti, residing in Jeta』s Grove, Anathapindika』s Park. The Buddha told the bhikkhus: 『If a bhikkhu has four practices, he will not harm himself and will approach the unconditioned. What are the four? It is when a bhikkhu practices the precepts, within the precepts, guards the sense doors, restrains his mind, is moderate in eating, does not crave much food, nor enjoy eating much, and practices diligently during the early and late watches of the night; these are the four practices. A bhikkhu will not harm himself and will approach the unconditioned.』 From the following summary: 『If a bhikkhu establishes the foundation of precepts, also controls his eating, also knows moderation, and does not depart from awareness, thus practicing diligently, not ceasing during the early and late watches of the night. He will certainly not diminish himself, and will certainly approach the unconditioned.』 (One Three) At one time, the Buddha was in Shravasti, residing in Jeta』s Grove, Anathapindika』s Park. The Buddha then told the bhikkhus: 『If a wise person practices the Dharma at home, he can bring joy to four groups of people. What are the four? First, parents and spouse; second, children, guests, and servants; third, relatives, friends, and acquaintances; fourth, kings, gods, spirits, shramanas, and brahmins.』 From the following summary: 『Parents also oversee, shramanas and brahmins also oversee, the heavenly sacrifices are also like this, the sacrifices of the lay believers, because there are many people, they can serve the precept-holding relatives, those who are alive can also see, and they will not offend the relatives of the heavenly king, and oneself and all people will also receive blessings.』

。如是居黠生，是聞善行得豪，亦名聞現世，無有說盡，後世上天。」

（一四）

一時，佛在舍衛國，行在祇樹給孤獨園。是時，他婆羅門到佛已，到佛便問佛起居，已問起居便問佛：「何因緣，賢者！今世人少顏色無有力，多病少壽不大豪？」佛報告婆羅門：「今世婆羅門非法貪世間，橫欲行意墮非法，以是輩人自洿念墮非法，橫墮貪非是是習者，便從是因緣日月不正行；已不正行，便星宿亦不正行；已星宿不正行，便日月亦不正，時歲亦不正；已時歲不正，便漏刻時不正；已漏刻時不正，便有橫風；已有橫風，便天不時時雨墮；已天不時時雨墮，便若人種地便不時，生熟得不如意；已不時生熟，所谷若人食，若畜生飛鳥，便少色、少力、多病、少命、少豪，是為，婆羅門！本是因緣，今世人少色、少力、多病、少命、少豪。」便婆羅門持頭禮佛：「已覺知，從今已后，自歸佛、自歸法、自歸比丘僧。」

佛說教如是。

（一五）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「五福時佈施。何等為五福？一者遠來佈施，二者為欲去佈施，三為病瘦佈施，四為谷貴時佈施，五為嘗新，未自食當爲上，與持戒者行者，從后自食為福。」從后說絕：「黠人時與信，行無有慳意，時與賢者凈意無有疑，福從無有量。」

佛說如是，比丘受行歡喜。

（一六）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「賢者佈施有五品

現代漢語譯本：如果這個人是聰明人，他聽聞善行而獲得財富，也會名揚當世，其功德說也說不盡，後世還能升上天界。 一時，佛陀在舍衛國，住在祇樹給孤獨園。當時，一位婆羅門來到佛陀那裡，向佛陀問候起居，問候完畢后，便問佛陀：『賢者！是什麼原因導致現在的人臉色不好，沒有力氣，多病短壽，而且不富裕呢？』佛陀告訴婆羅門：『現在世上的婆羅門不守法度，貪戀世俗，放縱慾望，行為不合法度。這些人自己玷污自己的意念，墮入非法，橫生貪慾，不習正道。因此，日月執行失常；日月執行失常，星辰也執行失常；星辰執行失常，日月也失常，時令也失常；時令失常，計時也失常；計時失常，就會有橫風；有了橫風，天就不按時降雨；天不按時降雨，人們種地就不能按時，收成也不如意；收成不如意，所產的糧食無論是人吃，還是給牲畜飛鳥吃，都會導致臉色不好、力氣不足、多病、短壽、不富裕。這就是婆羅門！導致現在的人臉色不好、力氣不足、多病、短壽、不富裕的根本原因。』婆羅門聽后，叩頭禮拜佛陀：『我已經覺悟了，從今以後，我將皈依佛、皈依法、皈依比丘僧。』 佛陀的教誨是這樣的。 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『有五種時機適合佈施。哪五種呢？一是遠道而來的人佈施，二是即將遠行的人佈施，三是為生病虛弱的人佈施，四是穀物昂貴時佈施，五是嘗新時，在自己還沒吃之前，先拿出來供養持戒修行的人，之後自己再吃，這樣會有福報。』接著又說：『聰明人適時佈施，心中沒有吝嗇之意，適時以清凈之心供養賢者，沒有絲毫懷疑，其福報是無量的。』 佛陀是這樣說的，比丘們聽后歡喜奉行。 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『賢者佈施有五種品類』

English version: If this person is wise, he will gain wealth by hearing of good deeds, and his fame will spread in this world. His merits are inexhaustible, and in the afterlife, he will ascend to the heavens. (14) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. At that time, a Brahmin came to the Buddha, greeted him, and after the greetings, asked the Buddha: 'Venerable one! What is the reason that people in this world have poor complexions, lack strength, are often sick, have short lives, and are not wealthy?' The Buddha told the Brahmin: 'The Brahmins in this world do not follow the law, are greedy for worldly things, indulge in desires, and act unlawfully. These people defile their own minds, fall into illegality, give rise to greed, and do not practice the right path. Therefore, the sun and moon move irregularly; when the sun and moon move irregularly, the stars also move irregularly; when the stars move irregularly, the sun and moon also become irregular, and the seasons also become irregular; when the seasons are irregular, the timing also becomes irregular; when the timing is irregular, there will be strong winds; when there are strong winds, the sky will not rain on time; when the sky does not rain on time, people cannot plant on time, and the harvest will not be as desired; when the harvest is not as desired, the grains, whether eaten by people or given to livestock and birds, will cause poor complexion, lack of strength, sickness, short lives, and lack of wealth. This, Brahmin! is the fundamental reason why people in this world have poor complexion, lack of strength, sickness, short lives, and lack of wealth.' After hearing this, the Brahmin bowed his head to the Buddha: 'I have awakened, from now on, I will take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha of monks.' The Buddha's teachings are thus. (15) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. The Buddha told the monks: 'There are five occasions suitable for giving. What are the five? One is giving to those who have come from afar, two is giving to those who are about to travel far, three is giving to those who are sick and weak, four is giving when grains are expensive, and five is when tasting new crops, before eating oneself, first offer it to those who uphold the precepts and practice, and then eat oneself, this will bring blessings.' Then he added: 'Wise people give at the right time, without stinginess in their hearts, and offer to the virtuous with a pure heart, without any doubt, their blessings are immeasurable.' The Buddha spoke thus, and the monks, hearing this, joyfully practiced it. (16) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. The Buddha told the monks: 'There are five categories of giving by the virtuous.'

。何等五？一者為賢者信與佈施，二為多與，三為自手與，四為時與，五為不侵他人與。」

佛復告比丘：「信與佈施得何等福？信與者，為得與者為得富多，所有多財產、多珍寶、多可意、多好器物，世間亦信信者，是比丘信佈施福。何等為多與富？如上頭說，亦從父母得愛敬難，兄弟亦敬難，妻子亦敬難，兒從奴婢亦敬難，知識邊人亦敬難，五種親屬皆敬難，是比丘從多與福。自手與，得何等自手與為富？如上說，亦為家中所有意得樂，得第一可、第一衣、第一床臥具自意得樂，色聲香味細滑自意得樂，是比丘為從自手與得福。何等為時與福？時與福者，為富如上說，亦命欲盡時，財產珍寶物現在對，如意不散四面，是比丘時與福。何等為比丘不侵他人行佈施福？不侵他人持戒行佈施者，為富如上說，若有所從精進治生，自從手臂勤力，寒苦致犯治得，便從是無有能橫奪福者，縣官盜賊水火皆不能得害，亦無有用費不可意，是比丘不侵他人行佈施福。」從后說絕：「信多自手與時與，不侵他人賢者佈施，如是從與施，得樂無有極分別，行福亦分別。」

（一七）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「若人意在五法中，設使聞佛法教，不應除塵垢，亦不得道眼。何等為五？一者若惱說經者，二者若求便，三者若求窮，四者聞亦邪念意著他因緣，五者亦無有自高意，令所聞分別好醜。若人意隨是五法，設使聞佛說法，不應自解塵垢，亦不應生法眼

現代漢語譯本：哪五種呢？第一種是賢者以信心佈施，第二種是慷慨佈施，第三種是親手佈施，第四種是適時佈施，第五種是不侵犯他人而佈施。 佛陀又告訴比丘們：『以信心佈施能得到什麼福報呢？以信心佈施的人，會得到財富，擁有許多財產、珍寶、稱心如意的物品和美好的器物。世間也會信任有信心的人，這就是比丘以信心佈施的福報。什麼是慷慨佈施的福報呢？就像上面所說的，也會從父母那裡得到愛戴和尊敬，兄弟姐妹也會尊敬他，妻子也會尊敬他，兒女和奴婢也會尊敬他，認識的人也會尊敬他，五種親屬都會尊敬他，這就是比丘從慷慨佈施得到的福報。親手佈施，能得到什麼福報呢？就像上面所說的，也會在家中得到自己想要的快樂，得到最好的、最稱心的衣服、床鋪，以及自己想要的色、聲、香、味、觸的享受，這就是比丘從親手佈施得到的福報。什麼是適時佈施的福報呢？適時佈施的福報，就像上面所說的，也會得到財富，而且在生命即將結束時，財產珍寶就在眼前，如意地不會散失，這就是比丘適時佈施的福報。什麼是比丘不侵犯他人而佈施的福報呢？不侵犯他人，持戒而佈施的人，就像上面所說的，也會得到財富，如果他通過精進努力謀生，通過自己的辛勤勞動，克服寒冷和艱苦而獲得的財富，就不會有人能橫加搶奪，官府、盜賊、水火都不能損害，也不會有不稱心的花費，這就是比丘不侵犯他人而佈施的福報。』最後總結說：『以信心、慷慨、親手、適時、不侵犯他人而佈施，賢者這樣佈施，得到的快樂是無法估量的，行善的福報也是不可思議的。』 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『如果一個人的心思被五種法所佔據，即使聽聞佛法教誨，也不能去除塵垢，也不能得到道眼。哪五種呢？第一種是惱怒說法的人，第二種是尋求過失，第三種是尋求窮困，第四種是聽聞佛法時心懷邪念，執著于其他因緣，第五種是沒有自高的心，不能分辨所聽聞的好壞。如果一個人的心思被這五種法所佔據，即使聽聞佛法，也不能自己解脫塵垢，也不能生起法眼。』

English version: What are the five? The first is that a wise person gives with faith, the second is to give generously, the third is to give with one's own hands, the fourth is to give at the right time, and the fifth is to give without infringing upon others. The Buddha further told the monks: 'What blessings are obtained from giving with faith? Those who give with faith will obtain wealth, possessing much property, treasures, desirable items, and fine objects. The world will also trust those who have faith. This is the blessing of a monk giving with faith. What is the blessing of giving generously? As mentioned above, one will also receive love and respect from parents, siblings will also respect them, wives will also respect them, children and servants will also respect them, acquaintances will also respect them, and all five kinds of relatives will respect them. This is the blessing a monk receives from giving generously. What blessings are obtained from giving with one's own hands? As mentioned above, one will also obtain the joy of having what one desires in the home, obtaining the best and most desirable clothes, bedding, and the enjoyment of colors, sounds, smells, tastes, and textures that one desires. This is the blessing a monk receives from giving with one's own hands. What is the blessing of giving at the right time? The blessing of giving at the right time, as mentioned above, is that one will also obtain wealth, and when life is about to end, one's property and treasures will be present, and they will not be scattered. This is the blessing a monk receives from giving at the right time. What is the blessing of a monk giving without infringing upon others? Those who do not infringe upon others and give while upholding the precepts, as mentioned above, will also obtain wealth. If they earn a living through diligent effort, through their own hard work, overcoming cold and hardship, then no one will be able to seize their wealth, and officials, thieves, fire, and water will not be able to harm it, and there will be no undesirable expenses. This is the blessing a monk receives from giving without infringing upon others.' In conclusion, it is said: 'Giving with faith, generosity, one's own hands, at the right time, and without infringing upon others, the wise give in this way, and the joy they obtain is immeasurable, and the blessings of their good deeds are also inconceivable.' (One Seven) At one time, the Buddha was in the country of Shravasti, residing in the Jeta Grove, the Garden of Anathapindika. The Buddha then told the monks: 'If a person's mind is occupied by five things, even if they hear the Buddha's teachings, they cannot remove defilements, nor can they obtain the eye of the Dharma. What are the five? The first is to be annoyed with the one who speaks the Dharma, the second is to seek faults, the third is to seek poverty, the fourth is to have wrong thoughts when hearing the Dharma, clinging to other causes and conditions, and the fifth is to not have a humble mind, unable to distinguish the good and bad of what is heard. If a person's mind is occupied by these five things, even if they hear the Buddha's teachings, they cannot free themselves from defilements, nor can they give rise to the eye of the Dharma.'

佛復告比丘：「有五法，若人意在五法，即聞佛所教行法，為應自解塵垢，亦應得道眼。何等為五？一者無有惡意在說經者；二者亦不求經中長短，有疑問解休；三者意亦不在色，意亦不在他因緣；四者亦自有黠意能解善惡；五者分別自知；是五法。若人意隨是五法，能得自解塵垢，一為不惱說經者，二為不求經中長短，三為不求窮，四者為亦不邪念，五為亦自有黠意，能分別白黑。」

（一八）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「五行見一。何等為五？若行者有行者，是身從頭至手足，上發頭腦皮，如有滿若干種不凈相，觀是身有發、毛、爪、齒、血脈、肌肉、筋骨、脾、腎、大腸、小腸、大小腹、大便、小便、淚、汗、洟、唾、肝、肺、心、膽、血、肥膏、髓、風、熱、頂𩕳，若有是計是為第一念到見一。若行者復計如上說，意不動在他如上說意念，是賢者第二行見一。若行者復觀是，如上說受識行，計是識為今世耶？為後世耶？若行者有是意，是為第三行見一。若行者念計如上說，為計觀識今世、後世無有止處，若行者覺是計，是為第四行見一。若行者計如上說，人有識人計是事，是人今世、後世無有止處，已不得凈觀一，若行者有是意解是計，為第五凈行見一。」

（一九）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「五因緣，比丘！令人眼不止，為生癡、為壞黠、為惱人，令不得無為

佛陀又對比丘們說：『有五種方法，如果人們的心專注于這五種方法，就能聽聞佛陀所教導的修行方法，從而能夠自我解脫塵垢，也能獲得道眼。這五種方法是什麼呢？第一，對說法的人沒有惡意；第二，也不在經文中尋求長短，有疑問就解答；第三，心也不在乎外在的色相，也不在乎其他因緣；第四，自己有智慧能分辨善惡；第五，能分別自知。這五種方法。如果人們的心遵循這五種方法，就能自我解脫塵垢，一是不會惱怒說法的人，二是不在經文中尋求長短，三是不追求窮盡，四是不生邪念，五是自己有智慧，能分辨黑白。』 佛陀如是說。

一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『有五種修行能見到「一」。哪五種呢？如果修行者觀察自己的身體，從頭到腳，包括頭髮、頭皮，充滿了各種不凈之物，觀察這個身體有頭髮、毛髮、指甲、牙齒、血脈、肌肉、筋骨、脾臟、腎臟、大腸、小腸、大小腹、大便、小便、眼淚、汗水、鼻涕、唾液、肝臟、肺臟、心臟、膽囊、血液、脂肪、骨髓、風、熱、頭蓋骨。如果這樣觀察，這是第一種念頭，能見到「一」。如果修行者像上面所說那樣觀察，心不被其他念頭所動搖，這是賢者第二種修行，能見到「一」。如果修行者進一步觀察，像上面所說的受、識、行，思考這個識是屬於今世的呢？還是屬於後世的呢？如果修行者有這樣的想法，這是第三種修行，能見到「一」。如果修行者思考像上面所說的，觀察識是今世還是後世，沒有止境，如果修行者覺察到這種思考，這是第四種修行，能見到「一」。如果修行者思考像上面所說的，人有識，人思考這件事，這個人今世、後世沒有止境，已經不能得到清凈的「一」的觀察，如果修行者有這樣的理解，能解開這種思考，這是第五種清凈的修行，能見到「一」。』

一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『有五種因緣，比丘們！使人的眼睛不能停止，會產生愚癡，會破壞智慧，會惱亂他人，使人不能達到無為。』

The Buddha further told the monks: 'There are five methods. If people's minds are focused on these five methods, they can hear the Buddha's teachings on practice, thereby being able to liberate themselves from defilements and also attain the eye of the Dharma. What are these five methods? First, not having ill will towards the speaker of the Dharma; second, not seeking length or brevity in the scriptures, resolving doubts when they arise; third, the mind is not concerned with external appearances, nor with other causes and conditions; fourth, having the wisdom to discern good and evil; fifth, being able to distinguish and know oneself. These are the five methods. If people's minds follow these five methods, they can liberate themselves from defilements. One is not to annoy the speaker of the Dharma, two is not to seek length or brevity in the scriptures, three is not to pursue the exhaustive, four is not to generate wrong thoughts, and five is to have wisdom to distinguish between black and white.'

(18)

At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. The Buddha told the monks: 'There are five practices that lead to seeing the 「one.」 What are these five? If a practitioner observes their body, from head to toe, including hair and scalp, filled with various impure things, observing that this body has hair, body hair, nails, teeth, blood vessels, muscles, tendons, bones, spleen, kidneys, large intestine, small intestine, large and small abdomen, feces, urine, tears, sweat, mucus, saliva, liver, lungs, heart, gallbladder, blood, fat, marrow, wind, heat, and skull. If one observes in this way, this is the first thought that leads to seeing the 「one.」 If a practitioner observes as described above, and the mind is not moved by other thoughts, this is the second practice of the wise, leading to seeing the 「one.」 If a practitioner further observes, as described above, feelings, perceptions, and volitional formations, contemplating whether this consciousness belongs to this life or the next life? If a practitioner has such thoughts, this is the third practice that leads to seeing the 「one.」 If a practitioner thinks as described above, observing whether consciousness is of this life or the next, without end, and if the practitioner is aware of this thinking, this is the fourth practice that leads to seeing the 「one.」 If a practitioner thinks as described above, that a person has consciousness, and that person thinks about this matter, that this person has no end in this life or the next, and has already failed to attain the pure observation of the 「one,」 if a practitioner has such an understanding, and can resolve this thinking, this is the fifth pure practice that leads to seeing the 「one.」'

(19)

At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. The Buddha told the monks: 'There are five causes, monks! That make a person's eyes unable to stop, that give rise to ignorance, that destroy wisdom, that trouble others, and that prevent one from attaining the unconditioned.'

。何等為五？一者愛慾，二者瞋恚，三者睡眠，四者五樂，五者疑不信。」

（二〇）

一時，佛在舍衛國，行在祇樹給孤獨園。是時，佛告比丘：「步行有五德。何等為五？一者能走，二者有力，三者除睡，四者飯食易消不作病，五者為行者易得定意，已得定意為久。」

（二一）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「若有比丘五法行，能在山上亦澤中居，能草蓐居臥。何等為五？一者能持戒不犯，攝守學戒；二亦能攝根門守行；三亦能行精進，亦有精進力，親不離要，不捨精進至得道；四已受佛律自曉了；五聞經亦易解諦。若行者受是五法，如上說能得居山上亦澤中。」

（二二）

一時，佛在舍衛國，行在祇樹給孤獨園。是時，佛告阿難：「一切，阿難！我說身不可行惡，口意亦爾。」

阿難便白佛：「一切身口意不可行惡，人不止為作，從是作望幾惡？」

佛告阿難：「為五惡。何等為五？一為自欺身，二者為亦欺他人，三為語時上下不可賢者意，四為十方不名聞，五為已死墮地獄。」

佛復告阿難：「一切，阿難！身善行，我教為可作，口意亦爾。」

阿難復白：「佛說一切身善行我教當爲行，口意亦爾。人亦行是行，慾望幾福？」

佛告阿難：「為五福。何等五？一為不自欺身，二為亦不欺他人，三為語言上下可賢者意，四為十方名聞，五為已死上天

現代漢語譯本：什麼是五種障礙？第一是愛慾，第二是嗔恚，第三是睡眠，第四是五種感官享樂，第五是疑惑和不信任。 一時，佛陀在舍衛國，住在祇樹給孤獨園。當時，佛陀告訴比丘們：『步行有五種好處。哪五種呢？第一是能夠行走，第二是有力氣，第三是消除睡意，第四是飯食容易消化不生病，第五是對於修行者容易進入禪定，已經進入禪定可以保持長久。』 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀就告訴比丘們：『如果有比丘奉行五種法，就能在山上或沼澤中居住，能睡在草墊上。哪五種呢？第一是能夠持戒不犯，守護所學的戒律；第二是能夠攝護根門，守護自己的行為；第三是能夠精進行道，也有精進的力量，親近不離要道，不放棄精進直到證得道果；第四是已經領受佛陀的戒律，自己明白瞭解；第五是聽聞佛經也容易理解真諦。如果修行者奉行這五種法，就像上面所說的那樣，就能住在山上或沼澤中。』 一時，佛陀在舍衛國，住在祇樹給孤獨園。當時，佛陀告訴阿難：『阿難，我所說的是身體不可行惡，口和意也是這樣。』 阿難就問佛陀：『一切身口意都不可行惡，人如果不停下來去做惡事，從這些惡事中會期望得到多少惡果呢？』 佛陀告訴阿難：『會得到五種惡果。哪五種呢？第一是自己欺騙自己，第二是也欺騙他人，第三是說話時言辭不符合賢者的意願，第四是名聲不好傳遍十方，第五是死後墮入地獄。』 佛陀又告訴阿難：『阿難，一切身體的善行，我教導你們可以去做，口和意也是這樣。』 阿難又問：『佛陀說一切身體的善行，我教導你們應當去做，口和意也是這樣。人如果也做這些善行，會期望得到多少福報呢？』 佛陀告訴阿難：『會得到五種福報。哪五種呢？第一是不自己欺騙自己，第二是不欺騙他人，第三是說話時言辭符合賢者的意願，第四是名聲傳遍十方，第五是死後升入天界。』

English version: What are the five hindrances? The first is desire, the second is anger, the third is sleep, the fourth is the five sensual pleasures, and the fifth is doubt and disbelief. (20) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, the Garden of Anathapindika. At that time, the Buddha told the monks: 'Walking has five benefits. What are the five? First, one is able to walk; second, one has strength; third, one eliminates sleepiness; fourth, food is easily digested and does not cause illness; fifth, for practitioners, it is easy to enter into meditative concentration, and having entered, it can be maintained for a long time.' (21) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, the Garden of Anathapindika. The Buddha then told the monks: 'If a monk practices five dharmas, he can live on mountains or in marshes, and can sleep on grass mats. What are the five? First, one is able to uphold the precepts without transgression, guarding the precepts one has learned; second, one is able to guard the sense doors, guarding one's conduct; third, one is able to practice diligently, and also has the power of diligence, closely adhering to the essential path, not abandoning diligence until one attains enlightenment; fourth, having received the Buddha's precepts, one understands them oneself; fifth, when hearing the scriptures, one also easily understands the truth. If a practitioner practices these five dharmas, as mentioned above, he can live on mountains or in marshes.' (22) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, the Garden of Anathapindika. At that time, the Buddha told Ananda: 'Ananda, I say that the body should not engage in evil, and the same is true for speech and mind.' Ananda then asked the Buddha: 'If all actions of body, speech, and mind should not be evil, and if people do not stop doing evil, how much evil can be expected from these actions?' The Buddha told Ananda: 'Five evils will result. What are the five? First, one deceives oneself; second, one also deceives others; third, when speaking, one's words do not accord with the intentions of the wise; fourth, one's reputation does not spread in the ten directions; fifth, after death, one falls into hell.' The Buddha further told Ananda: 'Ananda, all good actions of the body, I teach that you can do them, and the same is true for speech and mind.' Ananda then asked: 'The Buddha said that all good actions of the body, I teach that you should do them, and the same is true for speech and mind. If people also do these good actions, how much merit can be expected?' The Buddha told Ananda: 'Five merits will result. What are the five? First, one does not deceive oneself; second, one does not deceive others; third, when speaking, one's words accord with the intentions of the wise; fourth, one's reputation spreads in the ten directions; fifth, after death, one ascends to heaven.'

（二三）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「有五惱，人人相依可。何等為五？若比丘人人相依可已，有時依有過，便比丘僧不欲見；出便相依者，念所我相依者，比丘僧便出不欲見。便愛著意不欲至比丘聚，我何以當復至比丘聚，便不復行；已聚不復行，便不復見比丘聚；已不復見比丘聚，便不聞法；已不聞法便不墮法，便離法便不在法，是比丘第一惱人人相依。二者亦有比丘若人所愛者，所愛者人亦有犯過便比丘聚，便有過者最著下坐，便愛者意計我所愛者，為比丘聚最著下坐，我不復為至比丘聚，為比丘聚最著下坐，我不復為至比丘聚，中亦如上說。三者持缽袈裟至他國。四者棄戒受白衣。五者自坐愁失名，亦如上說。」

（二四）

一時，佛在舍衛國，行在祇樹給孤獨園。是時，佛告比丘：「五惡不忍辱。何等為五？一者多怨，二者多讒，三者多不可意，四者十方不名聞惡行，五者已命盡身墮惡地獄，是為五惡不忍辱者。」

佛復告比丘：「有五善忍辱者，為無有怨，為無有讒，為無有不可意，為有十方名聞，為命盡生天上。」

（二五）

一時，佛在舍衛國，行在祇樹給孤獨園。是時佛告比丘：「有五惡，不耐行者人，不耐行者人。比丘！何等為五？一者為從不耐者為粗，二為急性，三為已后恨，四為無有愛多憎，五為身命盡墮地獄；倒是為凈。」

一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『有五種煩惱，人們會互相依賴而產生。哪五種呢？如果比丘們互相依賴，有時因為過錯，比丘僧團就不想見到他；如果他離開后還互相依賴，想著我所依賴的人，比丘僧團就不想見到他。於是他就會執著于這種想法，不想去比丘僧團聚集的地方，心想我為什麼還要去比丘僧團呢，於是就不再去了；已經不去了，就不再見到比丘僧團；已經不再見到比丘僧團，就聽不到佛法；已經聽不到佛法，就不會遵循佛法，就會遠離佛法，不在佛法之中，這是比丘第一種互相依賴產生的煩惱。第二種是，如果某個比丘是人們所喜愛的，而他所喜愛的人犯了過錯，在比丘僧團中被安排坐在最下座，那麼這個喜愛他的人就會想，我所喜愛的人，在比丘僧團中被安排坐在最下座，我不再去比丘僧團了，因為他被安排坐在最下座，我不再去比丘僧團了，這種情況也和上面說的一樣。第三種是拿著缽和袈裟去其他國家。第四種是捨棄戒律，成為在家俗人。第五種是自己坐著憂愁，失去名聲，這種情況也和上面說的一樣。』

一時，佛陀在舍衛國，住在祇樹給孤獨園。這時，佛陀告訴比丘們：『有五種惡行是不能忍受的。哪五種呢？第一是多怨恨，第二是多讒言，第三是多不如意，第四是惡行在十方傳揚，第五是壽命終結后墮入惡道地獄，這就是五種不能忍受的惡行。』

佛陀又告訴比丘們：『有五種善行是能夠忍受的，就是沒有怨恨，沒有讒言，沒有不如意，有十方美名，壽命終結后升入天界。』

一時，佛陀在舍衛國，住在祇樹給孤獨園。這時，佛陀告訴比丘們：『有五種惡行，是不能忍耐修行的人所具有的。比丘們！哪五種呢？第一是粗暴，不能忍耐；第二是性情急躁；第三是事後後悔；第四是沒有愛心，多憎恨；第五是壽命終結后墮入地獄；反過來就是清凈。』

(23)

At one time, the Buddha was in Shravasti, residing in Jeta's Grove, Anathapindika's Park. The Buddha then addressed the monks: 'There are five vexations that people can become mutually dependent on. What are the five? If monks become mutually dependent, sometimes due to a fault, the monastic community does not wish to see them; if they leave and still remain mutually dependent, thinking of those they depend on, the monastic community does not wish to see them. Then they become attached to this thought, not wanting to go to the gathering of monks, thinking, why should I go to the gathering of monks again, and then they no longer go; having stopped going, they no longer see the monastic community; having no longer seen the monastic community, they do not hear the Dharma; having not heard the Dharma, they do not follow the Dharma, they depart from the Dharma and are not in the Dharma, this is the first vexation of monks arising from mutual dependence. The second is that if a monk is loved by people, and the person he loves commits a fault, and is placed in the lowest seat in the monastic community, then the one who loves him thinks, the one I love is placed in the lowest seat in the monastic community, I will no longer go to the monastic community, because he is placed in the lowest seat, I will no longer go to the monastic community, this situation is also as described above. The third is taking the bowl and robe to another country. The fourth is abandoning the precepts and becoming a layperson. The fifth is sitting in sorrow, losing one's reputation, this situation is also as described above.'

(24)

At one time, the Buddha was in Shravasti, residing in Jeta's Grove, Anathapindika's Park. At that time, the Buddha told the monks: 'There are five evil things that cannot be endured. What are the five? First is much resentment, second is much slander, third is much displeasure, fourth is having a bad reputation spread in all directions, fifth is falling into the evil hell realms after the end of life, these are the five evil things that cannot be endured.'

The Buddha further told the monks: 'There are five good things that can be endured, which are having no resentment, having no slander, having no displeasure, having a good reputation spread in all directions, and being reborn in the heavens after the end of life.'

(25)

At one time, the Buddha was in Shravasti, residing in Jeta's Grove, Anathapindika's Park. At that time, the Buddha told the monks: 'There are five evil things that are possessed by those who cannot endure practice. Monks! What are the five? First is being coarse, unable to endure; second is being quick-tempered; third is regretting afterwards; fourth is having no love, much hatred; fifth is falling into hell after the end of life; the opposite is purity.'

（二六）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「像有五相，為應官，為中王用，為可王意，為象引王隨法中。何等五？一者聞受，二者能住，三者能鬥，四者能走，五能自守。何等為，比丘！宮象自守？若象入軍中，前足能鬥，後足尻背腹肩項鼻能自護，如是名為自守。若比丘五因緣具，便應禮名聞，便應從人受叉手，便福地無有極。何等為五？聞受為一，能為二，受為三，行為四，守為五。何等為口中味，身中細滑，意中所念，能制不受相？如是比丘！比丘能自守，為守六衰。第二者為禪，第三受為忍辱，第四能為持戒，第五聞受為精進。行者有是五事，便應名聞，便應從人受叉手，便福地無有極，弟子聞可意受。」

（二七）

一時，佛在舍衛國，行在祇樹給孤獨園。佛告比丘：「惡不依他人有五。何等為五？一者不依者意不解，二者依意曲離，三者自意不解，四者犯道行，五者不受佛嚴教。五善依他人，不相疾者好意解，解意不墮亂自意，解天下等意行，後來者與眼。」

（二八）

一時，佛在舍衛國，行在祇樹給孤獨園。彼時佛告比丘：「諸畏是謂為欲。比丘！謂諸苦是謂為欲。比丘！諸疾病是謂為欲。比丘！諸結是謂為欲。比丘！諸瘡是謂為欲。比丘！諸染泥是謂為欲。比丘！諸著是謂為欲。比丘！諸墮母腹中是謂為欲。

「比丘！何以故諸畏為欲？用世間癡人為貪慾所泆，為貪慾所縛，用現世不得脫諸畏，後世亦不得脫

我聽聞是這樣： 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『大象有五種特徵，可以被朝廷選用，可以被國王重用，可以令國王滿意，可以引導國王遵循正法。是哪五種呢？第一是聽從教導，第二是能夠安住，第三是能夠戰鬥，第四是能夠奔跑，第五是能夠自我守護。比丘們，什麼是宮廷大象的自我守護呢？如果大象進入軍隊中，前腳能夠戰鬥，後腳、臀部、背部、腹部、肩部、頸部、鼻子都能夠自我保護，這就叫做自我守護。如果比丘具備五種因緣，就應該受人尊敬，就應該接受別人的合掌禮拜，那麼他的福德之地就沒有窮盡。哪五種呢？聽從教導為第一，能為第二，接受為第三，行為為第四，守護為第五。什麼是在口中的味道，在身上的細滑，在心中所想的，能夠控制而不受其影響呢？像這樣的比丘，能夠自我守護，是爲了守護六種衰敗。第二種是禪定，第三種是接受忍辱，第四種是能夠持戒，第五種是聽從教導而精進。修行者具備這五種品質，就應該受人尊敬，就應該接受別人的合掌禮拜，那麼他的福德之地就沒有窮盡，弟子們聽了都感到滿意。』 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『惡不依賴他人有五種情況。是哪五種呢？第一種是不依賴他人，自己的理解不正確；第二種是依賴他人，卻曲解其意；第三種是自己理解不正確；第四種是違背正道而行；第五種是不接受佛陀的嚴格教誨。善依賴他人有五種情況，不嫉妒他人，能夠正確理解，理解后不陷入混亂，理解天下眾生的意願並依此而行，為後來者提供榜樣。』 佛陀說了這些。 一時，佛陀在舍衛國，住在祇樹給孤獨園。那時，佛陀告訴比丘們：『各種恐懼被稱為慾望。比丘們，各種痛苦被稱為慾望。比丘們，各種疾病被稱為慾望。比丘們，各種束縛被稱為慾望。比丘們，各種瘡疤被稱為慾望。比丘們，各種污泥被稱為慾望。比丘們，各種執著被稱為慾望。比丘們，各種墮入母胎被稱為慾望。』 『比丘們，為什麼說各種恐懼是慾望呢？因為世間的愚癡之人被貪慾所迷惑，被貪慾所束縛，導致今生無法擺脫各種恐懼，來世也無法擺脫。』

(26) At one time, the Buddha was in Shravasti, residing in Jeta's Grove, Anathapindika's Park. The Buddha then told the monks: 'An elephant has five characteristics, which make it suitable for official use, for the king's service, to please the king, and to guide the king in accordance with the Dharma. What are the five? First, it listens and accepts instruction; second, it can remain steadfast; third, it can fight; fourth, it can run; and fifth, it can protect itself. What, monks, is a palace elephant's self-protection? If an elephant enters the army, its front feet can fight, and its hind feet, rump, back, belly, shoulders, neck, and trunk can all protect themselves; this is called self-protection. If a monk possesses five qualities, he should be respected, he should receive the salutation of folded hands, and his field of merit will be boundless. What are the five? Listening and accepting instruction is the first, ability is the second, acceptance is the third, conduct is the fourth, and protection is the fifth. What is the taste in the mouth, the smoothness on the body, and the thought in the mind that one can control and not be affected by? Such a monk, who can protect himself, does so to guard against the six declines. The second is meditation, the third is accepting patience, the fourth is being able to uphold the precepts, and the fifth is listening and accepting instruction with diligence. A practitioner who possesses these five qualities should be respected, should receive the salutation of folded hands, and his field of merit will be boundless; the disciples heard this and were pleased.' (27) At one time, the Buddha was in Shravasti, residing in Jeta's Grove, Anathapindika's Park. The Buddha told the monks: 'Evil does not depend on others in five ways. What are the five? First, not relying on others, one's understanding is incorrect; second, relying on others, one distorts their meaning; third, one's own understanding is incorrect; fourth, one violates the path; and fifth, one does not accept the Buddha's strict teachings. Good reliance on others has five aspects: not being jealous of others, understanding correctly, not falling into confusion after understanding, understanding the intentions of all beings and acting accordingly, and providing an example for those who come later.' (28) At one time, the Buddha was in Shravasti, residing in Jeta's Grove, Anathapindika's Park. At that time, the Buddha told the monks: 'All fears are called desire. Monks, all sufferings are called desire. Monks, all diseases are called desire. Monks, all fetters are called desire. Monks, all sores are called desire. Monks, all mud is called desire. Monks, all attachments are called desire. Monks, all births in the womb are called desire.' 'Monks, why are all fears called desire? Because the foolish people of the world are deluded by greed, bound by greed, and as a result, they cannot escape all fears in this life, nor can they escape them in the next life.'

。比丘！以是故諸畏為欲。

「比丘！何以故諸苦為欲？用世間癡人為貪慾所泆，為貪慾所縛，用現世不得脫諸畏，後世亦不得脫。比丘！以是故諸苦為欲。

「比丘！何以故諸病為欲？用世間癡人為貪慾所泆所縛，用現世不得脫諸畏，後世亦不得脫。比丘！以是故諸病為欲。

「比丘！何以故諸結為欲？用世間癡人為貪慾所泆，為貪慾所縛，用現世不得脫諸畏，後世亦不得脫。以是故諸結為欲。

「比丘！何以故諸瘡為欲？用世間癡人為貪慾所泆，為貪慾所縛，用現世不得脫諸畏，後世亦不得脫。比丘！以是故諸瘡為欲。

「比丘！何以故諸染泥為欲？用世間癡人為貪慾所泆，為貪慾所縛，用現世不得脫諸畏，後世亦不得脫。比丘！以是故諸染為欲。

「比丘！何以故諸著為欲？用世間癡人為貪慾所泆，為貪慾所縛，用現世不得脫諸畏，後世亦不得脫。比丘！以是故諸著為欲。

「比丘！何以故諸墮母腹中為欲？用世間癡人為貪慾所泆，為貪慾所縛，用現世不得脫諸畏，後世亦不得脫。比丘！是故諸墮母腹中為欲。」佛以說是，從后說絕：

「畏苦病結瘡是謂為欲，癡人為是所縛已，可色從彼墮母腹中，上頭所說，比丘正意已知莫離諸畏，為深黠人度彼，當觀世間生老行展轉。」

時佛說如是。

「瘡有八輩：一為疑瘡，二為愛瘡，三為貪瘡，四為瞋恚瘡，五為癡瘡，六為憍慢瘡，七為邪瘡，八為生死瘡。」

（二九）

一時，佛在舍衛國，行在祇樹給孤獨園

現代漢語譯本：比丘們！因此，一切恐懼都源於慾望。 比丘們！為什麼說一切痛苦都源於慾望呢？因為世間的愚癡之人被貪慾所迷惑，被貪慾所束縛，導致今生無法擺脫各種恐懼，來世也無法擺脫。比丘們！因此，一切痛苦都源於慾望。 比丘們！為什麼說一切疾病都源於慾望呢？因為世間的愚癡之人被貪慾所迷惑所束縛，導致今生無法擺脫各種恐懼，來世也無法擺脫。比丘們！因此，一切疾病都源於慾望。 比丘們！為什麼說一切束縛都源於慾望呢？因為世間的愚癡之人被貪慾所迷惑，被貪慾所束縛，導致今生無法擺脫各種恐懼，來世也無法擺脫。因此，一切束縛都源於慾望。 比丘們！為什麼說一切瘡疤都源於慾望呢？因為世間的愚癡之人被貪慾所迷惑，被貪慾所束縛，導致今生無法擺脫各種恐懼，來世也無法擺脫。比丘們！因此，一切瘡疤都源於慾望。 比丘們！為什麼說一切污泥都源於慾望呢？因為世間的愚癡之人被貪慾所迷惑，被貪慾所束縛，導致今生無法擺脫各種恐懼，來世也無法擺脫。比丘們！因此，一切污泥都源於慾望。 比丘們！為什麼說一切執著都源於慾望呢？因為世間的愚癡之人被貪慾所迷惑，被貪慾所束縛，導致今生無法擺脫各種恐懼，來世也無法擺脫。比丘們！因此，一切執著都源於慾望。 比丘們！為什麼說一切投胎入母胎都源於慾望呢？因為世間的愚癡之人被貪慾所迷惑，被貪慾所束縛，導致今生無法擺脫各種恐懼，來世也無法擺脫。比丘們！因此，一切投胎入母胎都源於慾望。』佛陀說完這些，接著又說： 『恐懼、痛苦、疾病、束縛、瘡疤，這些都可稱為慾望。愚癡之人被這些所束縛，就會因為執著於色而墮入母胎。以上所說，比丘們應當正念覺知，不要遠離這些恐懼，要像有智慧的人一樣超越它們，應當觀察世間生老病死的流轉。』 當時，佛陀如是說。 『瘡疤有八種：第一種是疑惑之瘡，第二種是愛慾之瘡，第三種是貪婪之瘡，第四種是嗔恨之瘡，第五種是愚癡之瘡，第六種是驕慢之瘡，第七種是邪見之瘡，第八種是生死之瘡。』 一時，佛陀在舍衛國，住在祇樹給孤獨園。

English version: Monks! Therefore, all fears are due to desire. Monks! Why are all sufferings due to desire? Because foolish people in the world are seduced by desire, bound by desire, and thus cannot escape various fears in this life, nor can they escape them in the next life. Monks! Therefore, all sufferings are due to desire. Monks! Why are all diseases due to desire? Because foolish people in the world are seduced and bound by desire, and thus cannot escape various fears in this life, nor can they escape them in the next life. Monks! Therefore, all diseases are due to desire. Monks! Why are all fetters due to desire? Because foolish people in the world are seduced by desire, bound by desire, and thus cannot escape various fears in this life, nor can they escape them in the next life. Therefore, all fetters are due to desire. Monks! Why are all sores due to desire? Because foolish people in the world are seduced by desire, bound by desire, and thus cannot escape various fears in this life, nor can they escape them in the next life. Monks! Therefore, all sores are due to desire. Monks! Why is all defilement due to desire? Because foolish people in the world are seduced by desire, bound by desire, and thus cannot escape various fears in this life, nor can they escape them in the next life. Monks! Therefore, all defilement is due to desire. Monks! Why is all attachment due to desire? Because foolish people in the world are seduced by desire, bound by desire, and thus cannot escape various fears in this life, nor can they escape them in the next life. Monks! Therefore, all attachment is due to desire. Monks! Why is all rebirth in a mother's womb due to desire? Because foolish people in the world are seduced by desire, bound by desire, and thus cannot escape various fears in this life, nor can they escape them in the next life. Monks! Therefore, all rebirth in a mother's womb is due to desire.』 Having said this, the Buddha continued: 'Fear, suffering, disease, fetters, sores, these can all be called desire. Foolish people, bound by these, will fall into a mother's womb because of their attachment to form. As mentioned above, monks should be mindful and aware, not to turn away from these fears, but to transcend them like wise people, and should observe the cycle of birth, old age, sickness, and death in the world.』 At that time, the Buddha spoke thus. 'There are eight kinds of sores: the first is the sore of doubt, the second is the sore of craving, the third is the sore of greed, the fourth is the sore of hatred, the fifth is the sore of delusion, the sixth is the sore of arrogance, the seventh is the sore of wrong views, and the eighth is the sore of birth and death.』 (29) At one time, the Buddha was in the country of Savatthi, residing in Jeta's Grove, Anathapindika's Park.

。佛便請比丘，比丘至，佛便說是譬喻：「比丘人有腫之歲，若干歲聚便為所腫，九孔、九痛、九漏，從所孔所漏所渧所走，但為不凈出，但為不凈走，真惡難惡出流走腫。比丘為是身四因緣，名是四因緣身者，為九孔、九痛，為九漏從所漏所渧所走，但為不凈出，但為不凈流，但為臭惡出流走。如是比丘！為因緣腫，可慚、可怖、可畏、可學，如是比丘！」

（三〇）佛說積骨經

一時，佛在王舍國雞山中，便告比丘：「人居世間一劫中生死，取其骨藏之不腐、不消、不滅，積之與須彌山等；人或有百劫生死者，或有千劫生死者，尚未能得阿羅漢道泥洹。」

佛告比丘：「人一劫中合會其骨與須彌山等，我故現其本因緣。比丘！若曹皆當拔其本根，去離本惡，用是故不復生死，不復生死，便得度世泥洹道。」

佛說九橫

（三一）

一時，佛在舍衛國，行在祇樹給孤獨園。佛告諸比丘：「有九輩因緣，人命未盡便橫死。何等為九？一為不應飯，二為不量飯，三為不習飯飯，四為不出生，五為止熟，六為不持戒，七為近惡知識，八為入里不時不如法行，九為可避不避。如是為九因緣，人命為橫盡。」諸比丘聞佛語，歡喜作禮。

「何等為不應飯者？名為不可意飯，亦為以飯腹不停諷，是名為不應飯。

「何等為不量飯者，名為不知節度，多飯過足，是名為不量飯

現代漢語譯本：佛陀於是請來比丘，比丘來到后，佛陀便說了這個譬喻：『比丘們，人身就像一個長滿腫塊的年歲，許多年累積起來就成了腫塊，有九個孔竅、九處疼痛、九處滲漏，從這些孔竅、滲漏處滴出、流出的，都只是不乾淨的東西，只是不乾淨地流淌，真是醜惡難忍的膿腫。比丘們，這個身體由四種因緣構成，之所以稱為四因緣身，是因為它有九個孔竅、九處疼痛，有九處滲漏，從這些滲漏處滴出、流出的，都只是不乾淨的東西，只是不乾淨地流淌，只是散發著臭味的污穢流淌。比丘們，這樣的身體，是因緣和合的腫塊，令人慚愧、令人恐懼、令人畏懼、應當學習遠離，就是這樣，比丘們！』 佛陀說完這些話，比丘們聽后歡喜奉行。 一時，佛陀在王舍城的雞山中，告訴比丘們：『人活在世間，經歷一劫的生死，如果把他們不腐爛、不消滅、不磨滅的骨頭收集起來，堆積起來可以和須彌山一樣高；有些人經歷百劫生死，有些人經歷千劫生死，仍然不能證得阿羅漢道，進入涅槃。』 佛陀告訴比丘們：『人一劫中聚集的骨頭可以和須彌山一樣高，我只是在說明它的根本因緣。比丘們，你們都應當拔除這個根本，去除根本的惡，因此不再有生死，不再有生死，便能度脫世間，進入涅槃之道。』 佛陀說完這些話。 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴眾比丘：『有九種因緣，導致人壽命未盡就橫死。哪九種呢？一是吃不應該吃的食物，二是吃飯不節制，三是吃不習慣的食物，四是不及時排泄，五是忍住大小便，六是不持戒律，七是親近惡知識，八是進入村落不按時不如法行事，九是應該避開卻不避開。這九種因緣，會導致人壽命橫盡。』眾比丘聽了佛陀的話，歡喜作禮。 『什麼是不應該吃的食物呢？就是指不合口味的食物，或者指吃了后腹部不舒服的食物，這叫做不應該吃的食物。 『什麼是不節制吃飯呢？就是指不知道節制，吃得過多，超過了身體的承受能力，這叫做不節制吃飯。

English version: Then the Buddha invited the monks, and when the monks arrived, the Buddha spoke this parable: 'Monks, the human body is like a year of swelling, and many years accumulate to become a swelling, with nine openings, nine pains, and nine leaks. From these openings and leaks, what drips and flows out is only unclean matter, only unclean flow, truly foul and unbearable pus. Monks, this body is formed by four causes and conditions, and it is called the body of four causes and conditions because it has nine openings, nine pains, and nine leaks. From these leaks, what drips and flows out is only unclean matter, only unclean flow, only foul and filthy flow. Monks, such a body is a swelling of causes and conditions, shameful, fearful, dreadful, and should be learned to be avoided, that is how it is, monks!' After the Buddha spoke these words, the monks listened and joyfully practiced. (30) The Sutra on the Accumulation of Bones Spoken by the Buddha At one time, the Buddha was in the Chicken Mountain in the city of Rajagriha, and he told the monks: 'If people live in the world for one kalpa of births and deaths, and if their bones that do not decay, disappear, or perish are collected, they would pile up as high as Mount Sumeru; some people experience a hundred kalpas of births and deaths, and some experience a thousand kalpas of births and deaths, yet they still cannot attain the path of Arhatship and enter Nirvana.' The Buddha told the monks: 'The bones that a person accumulates in one kalpa can be as high as Mount Sumeru, I am just explaining its fundamental cause and condition. Monks, you should all uproot this root, remove the fundamental evil, and therefore there will be no more birth and death, no more birth and death, and you will be able to cross the world and enter the path of Nirvana.' The Buddha spoke these words. The Sutra on the Seven Places and Three Contemplations Spoken by the Buddha The Nine Untimely Deaths Spoken by the Buddha (31) At one time, the Buddha was in the country of Shravasti, residing in the Jeta Grove, the Garden of Anathapindika. The Buddha told the monks: 'There are nine causes and conditions that lead to people dying untimely deaths before their lifespan is exhausted. What are the nine? First, eating food that should not be eaten; second, eating without moderation; third, eating food that one is not accustomed to; fourth, not eliminating waste in a timely manner; fifth, holding back bowel movements and urination; sixth, not upholding the precepts; seventh, associating with evil companions; eighth, entering villages at inappropriate times and not acting according to the Dharma; ninth, not avoiding what should be avoided. These are the nine causes and conditions that lead to people's lives ending untimely.' The monks, hearing the Buddha's words, rejoiced and bowed in reverence. 'What is meant by eating food that should not be eaten? It refers to food that is not agreeable to the taste, or food that causes discomfort in the abdomen after eating. This is called eating food that should not be eaten.' 'What is meant by eating without moderation? It refers to not knowing moderation, eating too much, exceeding the body's capacity. This is called eating without moderation.'

「何等為不習飯飯者？名為不知時，冬夏為至他郡國，不知俗宜，不能消飲食，未習故，是名為不習飯飯。

「何等為不出生者？名為飯物未消，復從上飯，不服藥吐下，不時消，是名為不出生。

「何等為止熟者？名為大便小便來時不即行，噫吐嚏下風來時制之，是名為止熟。

「何等為不持戒者？名為犯五戒，殺、盜、犯人婦女、兩舌、飲酒，亦有餘戒以犯便入縣官，或強死、或得杖死、或得字亦餓便從是死；或以得脫外，從怨家得手死，或驚怖念罪憂死，是為不持戒。

「何等為近惡知識者？名為惡知識，以作惡便及人。何以故？坐不離惡知識故，不覺善惡，不計惡知識惡態，不思惟惡知識惡行，是名為近惡知識。

「何等為入里不時者？名為冥行，亦里有譊譊諍時行，亦遇縣官長吏出追捕，不避不可避行者，入里妄入他家舍中，妄見不可見，妄聽不可聽，妄犯不可犯，妄說不可說，妄憂不可憂，妄索不可索，是名為入里不時不如法行。何等為可避不避者？名為當避弊象弊馬、牛奔車馳馬、蛇虺坑井、水火拔刀、醉人惡人，亦余若干，是名為可避不避。

「比丘！如是為因緣，九人輩命未盡，當坐是盡。黠人當識是、當避是因緣，以避乃得兩福，一者得長壽，二者以長壽乃得聞道好語善言，亦能為道。」

佛說如是，皆歡喜受。

（三二）

聞如是。一時，佛在舍衛國，行在祇樹給孤獨園。是時，佛告比丘：「二人世間難得。何等二人？一者前施人者，二者有返復不忘恩。」

『什麼叫做不習慣吃飯呢？』意思是說不知道時節，冬天夏天到了別的郡國，不瞭解當地的風俗習慣，不能消化飲食，因為不習慣的緣故，這就叫做不習慣吃飯。 『什麼叫做不消化呢？』意思是說食物還沒消化，又接著吃飯，不吃藥催吐或瀉下，不能及時消化，這就叫做不消化。 『什麼叫做阻止成熟呢？』意思是說大小便來的時候不立即去，打嗝、打噴嚏、放屁的時候強行忍住，這就叫做阻止成熟。 『什麼叫做不持戒呢？』意思是說犯了五戒，殺生、偷盜、侵犯他人婦女、兩舌、飲酒，還有其他戒律，犯了就會被官府抓捕，或者被處死、或者被杖打致死、或者被關押餓死；或者僥倖逃脫，又被仇家殺死，或者因為驚恐、擔憂罪過而憂慮而死，這就叫做不持戒。 『什麼叫做親近惡知識呢？』意思是說惡知識，因為作惡而連累他人。為什麼呢？因為不遠離惡知識的緣故，不覺察善惡，不考慮惡知識的惡劣態度，不思考惡知識的惡劣行為，這就叫做親近惡知識。 『什麼叫做不按時入村呢？』意思是說在黑暗中行走，或者在村裡有爭吵喧鬧的時候行走，或者遇到官府長吏出來追捕，不躲避那些不可避免的事情，隨意進入別人家中，隨意看那些不該看的東西，隨意聽那些不該聽的聲音，隨意犯那些不該犯的錯誤，隨意說那些不該說的話，隨意擔憂那些不該擔憂的事情，隨意索取那些不該索取的東西，這就叫做不按時入村，不按規矩行事。什麼叫做可以躲避而不躲避呢？』意思是說應該躲避發狂的大象、發狂的馬、奔跑的牛車、奔跑的馬、蛇、毒蛇、坑井、水火、拔出的刀劍、醉酒的人、惡人，以及其他一些情況，這就叫做可以躲避而不躲避。 『比丘們！像這樣就是因緣，九種人壽命未盡，會因為這些原因而死亡。聰明的人應當認識這些，應當躲避這些因緣，躲避了就能得到兩種福報，一是得到長壽，二是憑藉長壽才能聽到佛法的好話善言，也能修行佛道。』 佛陀說完這些話，大家都歡喜接受。 我聽聞是這樣的。一時，佛陀在舍衛國，住在祇樹給孤獨園。當時，佛陀告訴比丘們：『世間有兩種人很難得。哪兩種人呢？一是先施與他人的人，二是懂得回報恩情、不忘恩情的人。』

'What is meant by not being accustomed to eating?' It means not knowing the proper time, going to other countries in winter and summer, not understanding local customs, not being able to digest food, because of not being accustomed to it, this is called not being accustomed to eating. 'What is meant by not digesting?' It means that food has not been digested, and then eating again, not taking medicine to induce vomiting or laxatives, not being able to digest in time, this is called not digesting. 'What is meant by stopping maturation?' It means that when the urge to urinate or defecate comes, not going immediately, suppressing burping, sneezing, and passing gas, this is called stopping maturation. 'What is meant by not upholding precepts?' It means violating the five precepts: killing, stealing, violating other people's women, lying, and drinking alcohol. There are also other precepts, and if violated, one will be arrested by the government, or be executed, or be beaten to death, or be imprisoned and starved to death; or if one is lucky enough to escape, one will be killed by enemies, or die from fear and worry about one's sins, this is called not upholding precepts. 'What is meant by associating with evil companions?' It means that evil companions, because of doing evil, implicate others. Why? Because one does not stay away from evil companions, one does not perceive good and evil, one does not consider the evil attitudes of evil companions, one does not contemplate the evil actions of evil companions, this is called associating with evil companions. 'What is meant by entering a village at the wrong time?' It means walking in the dark, or walking when there is quarreling and noise in the village, or encountering government officials chasing and arresting people, not avoiding those unavoidable things, arbitrarily entering other people's homes, arbitrarily seeing things that should not be seen, arbitrarily hearing sounds that should not be heard, arbitrarily committing mistakes that should not be committed, arbitrarily saying things that should not be said, arbitrarily worrying about things that should not be worried about, arbitrarily demanding things that should not be demanded, this is called entering a village at the wrong time, not acting according to the rules. 'What is meant by avoiding what can be avoided?' It means that one should avoid mad elephants, mad horses, runaway ox carts, runaway horses, snakes, poisonous snakes, pits, wells, water, fire, drawn swords, drunk people, evil people, and other such situations, this is called avoiding what can be avoided. 'Monks! This is the cause and condition, nine kinds of people whose lives have not ended, will die because of these reasons. Wise people should recognize these, should avoid these causes and conditions, and by avoiding them, they will obtain two blessings, one is to obtain longevity, and the second is to be able to hear the good words and wise teachings of the Dharma because of longevity, and also be able to practice the path of the Buddha.' The Buddha finished speaking these words, and everyone joyfully accepted them. (32) I have heard it said. At one time, the Buddha was in the country of Shravasti, residing in the Jeta Grove, the Garden of Anathapindika. At that time, the Buddha told the monks: 'There are two kinds of people in the world who are hard to find. What two kinds of people? One is the person who gives to others first, and the second is the person who knows how to repay kindness and does not forget kindness.' The Buddha spoke in this way.

（三三）

一時，佛在舍衛國，行在祇樹給孤獨園。是時，佛告比丘：「二人世間難得。何等二人？一者所不可為行恩，二者受恩復報恩。」

（三四）

一時，佛在舍衛國，行在祇樹給孤獨園。是時，佛告比丘：「二人世聞難得。何等二人？一者得得聚，二者得得不駐遣。」

（三五）

一時，佛在舍衛國，行在祇樹給孤獨園。是時，佛告比丘：「二人世間易厭。何等二人？一者得得聚守，二者得得遣去。」

（三六）

一時，佛在舍衛國，行在祇樹給孤獨園。是時，佛告比丘：「二人世間難得。何等二人？一者人飽，二者能飽。」

（三七）

一時，佛在舍衛國，行在祇樹給孤獨園。是時，佛告比丘：「二人世間難得。何等二人？一者佈施意無有悔，二者比丘從正得無為。」

（三八）

一時，佛在舍衛國，行在祇樹給孤獨園。是時，佛告比丘：「二人世間難得。何等二人？一者離垢慳意，家中行牧手手易與，常樂成佈施等分佈施，二者比丘從正得無為。」

（三九）

聞如是。一時，佛在舍衛國，行在祇樹給孤獨園。是時，佛告比丘：「二人世間難斷難勝

一時，佛陀在舍衛國，住在祇樹給孤獨園。當時，佛陀告訴比丘們：『世間有兩種人難以遇到。是哪兩種人呢？第一種是不會因為別人不能報答而停止施恩的人，第二種是接受恩惠後會報答恩情的人。』 一時，佛陀在舍衛國，住在祇樹給孤獨園。當時，佛陀告訴比丘們：『世間有兩種人難以遇到。是哪兩種人呢？第一種是能夠積聚財富的人，第二種是得到財富后不會將其滯留不散的人。』 一時，佛陀在舍衛國，住在祇樹給孤獨園。當時，佛陀告訴比丘們：『世間有兩種人容易令人厭惡。是哪兩種人呢？第一種是得到財富后只知積聚守財的人，第二種是得到財富后就隨意揮霍的人。』 一時，佛陀在舍衛國，住在祇樹給孤獨園。當時，佛陀告訴比丘們：『世間有兩種人難以遇到。是哪兩種人呢？第一種是自己吃飽的人，第二種是能夠讓別人吃飽的人。』 一時，佛陀在舍衛國，住在祇樹給孤獨園。當時，佛陀告訴比丘們：『世間有兩種人難以遇到。是哪兩種人呢？第一種是佈施時心中沒有後悔的人，第二種是比丘通過正道獲得無為境界的人。』 一時，佛陀在舍衛國，住在祇樹給孤獨園。當時，佛陀告訴比丘們：『世間有兩種人難以遇到。是哪兩種人呢？第一種是遠離慳吝之心，在家中像牧人一樣，樂於將財物輕易地給予他人，常常樂於成就佈施，平等地分配財物的人；第二種是比丘通過正道獲得無為境界的人。』 我聽聞是這樣。一時，佛陀在舍衛國，住在祇樹給孤獨園。當時，佛陀告訴比丘們：『世間有兩種人難以斷除和戰勝』

(33) At one time, the Buddha was in Shravasti, residing in Jeta's Grove, Anathapindika's Park. At that time, the Buddha told the monks: 'Two kinds of people are hard to find in the world. What two? One is the person who does not stop doing good deeds because they cannot be repaid, and the second is the person who, having received kindness, repays it.' (34) At one time, the Buddha was in Shravasti, residing in Jeta's Grove, Anathapindika's Park. At that time, the Buddha told the monks: 'Two kinds of people are hard to find in the world. What two? One is the person who can accumulate wealth, and the second is the person who, having obtained wealth, does not keep it hoarded.' (35) At one time, the Buddha was in Shravasti, residing in Jeta's Grove, Anathapindika's Park. At that time, the Buddha told the monks: 'Two kinds of people are easily disliked in the world. What two? One is the person who, having obtained wealth, only knows how to hoard it, and the second is the person who, having obtained wealth, squanders it recklessly.' (36) At one time, the Buddha was in Shravasti, residing in Jeta's Grove, Anathapindika's Park. At that time, the Buddha told the monks: 'Two kinds of people are hard to find in the world. What two? One is the person who is full himself, and the second is the person who can make others full.' (37) At one time, the Buddha was in Shravasti, residing in Jeta's Grove, Anathapindika's Park. At that time, the Buddha told the monks: 'Two kinds of people are hard to find in the world. What two? One is the person who gives alms without regret in their heart, and the second is the monk who attains the unconditioned state through the right path.' (38) At one time, the Buddha was in Shravasti, residing in Jeta's Grove, Anathapindika's Park. At that time, the Buddha told the monks: 'Two kinds of people are hard to find in the world. What two? One is the person who is free from the mind of stinginess, who, like a shepherd in their home, is happy to give things easily to others, who is always happy to accomplish giving, and who distributes things equally; and the second is the monk who attains the unconditioned state through the right path.' (39) Thus have I heard. At one time, the Buddha was in Shravasti, residing in Jeta's Grove, Anathapindika's Park. At that time, the Buddha told the monks: 'Two kinds of people in the world are difficult to overcome and defeat.'

。何等二人？一者家中居，施衣、飯食、床、應病瘦藥，所用當與，二者若比丘信不用家，舍行一切身，舍斷愛卻受，向無為、不離無為。」

（四〇）

一時，佛在舍衛國，行在祇樹給孤獨園。是時，佛告比丘：「二清白法能得觀世間。何等二？一者愧，二者慚。設是世間無有是二法，為不得分別若父若母、若兄若弟、若男女、若從學若師、若君若大人。設有是世間不正，譬如牛馬象雞豬狗亦畜生，但觀是清白二法故，愧亦慚故，為得分明為父為母、為兄為弟、為男女、為從學為師、為君為大人。設有是世間不正，譬如牛馬象雞豬狗亦畜生，但觀是法清白故，為得分別。」

（四一）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「捨身惡行，何以故？能得舍故。若不能得捨身惡行，佛亦不能說捨身惡行。可得捨身惡行，是故，我為說捨身惡行者，不捨身惡行，便絕無有財產，亦不行佈施，是墮兩侵，眼在但無所見，從是墮地獄，無有眼到彼間處，不自守者，名為一眼。盜弊態兩舌、妄語，但有財產，但世間自樂，致法非法諛諂，致大多財，亦不自樂，亦不佈施，已墮地獄一眼處。兩眼者最第一法。致治生，自所有自食亦佈施，從是行福自在，如不黠自食亦施，得時上天常不離法。無有眼亦一眼，但當遠莫近，黠人但當校計兩眼，兩眼第一，今世、後世。」

（四二）

現代漢語譯本：哪兩種人呢？第一種是在家中居住的人，他們施捨衣服、食物、床鋪和生病時需要的藥物，所用的東西都應當給予；第二種是如果比丘不依靠家庭，捨棄一切身體的執著，舍斷愛慾和感受，趨向無為，不離無為。 一時，佛陀在舍衛國，住在祇樹給孤獨園。當時，佛陀告訴比丘們：『有兩種清白之法能夠觀察世間。是哪兩種呢？一是慚愧，二是羞恥。如果世間沒有這兩種法，就不能分辨父親、母親、兄長、弟弟、男人、女人、學生、老師、君主和長輩。如果世間不正，就像牛、馬、象、雞、豬、狗等畜生一樣。正是因為有這兩種清白之法，因為慚愧和羞恥，才能分辨清楚誰是父親、誰是母親、誰是兄長、誰是弟弟、誰是男人、誰是女人、誰是學生、誰是老師、誰是君主、誰是長輩。如果世間不正，就像牛、馬、象、雞、豬、狗等畜生一樣，正是因為有這清白之法，才能進行分辨。』 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀就告訴比丘們：『捨棄身體的惡行，為什麼呢？因為能夠捨棄。如果不能捨棄身體的惡行，佛陀也不會說要捨棄身體的惡行。因為可以捨棄身體的惡行，所以，我才說要捨棄身體的惡行。不捨棄身體的惡行，就會斷絕財產，也不行佈施，這是墮入兩方面的侵損。眼睛雖然在，卻什麼也看不見，因此墮入地獄，沒有眼睛到達那個地方，不能自我守護的人，稱為一眼。盜竊、惡劣的行為、兩舌、妄語，雖然有財產，只顧世俗的享樂，導致合法和非法的諂媚，導致擁有大量財富，卻不自己享樂，也不佈施，已經墮入地獄一眼之處。兩眼是最重要的法。致力於治理生產，自己擁有自己食用，也進行佈施，因此行福自在。如果不明智，自己食用也不佈施，得到時就會升上天，常常不離法。沒有眼睛和只有一眼的人，應當遠離，不要接近。明智的人應當衡量兩眼，兩眼是最重要的，無論今生還是來世。』

English version: What are the two kinds of people? The first are those who live at home, providing clothes, food, beds, and medicine for illnesses, and what is needed should be given. The second are those who, if they are monks, do not rely on a family, abandoning all bodily attachments, relinquishing desires and feelings, moving towards non-action, and not departing from non-action. (40) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. At that time, the Buddha told the monks: 'There are two pure and bright dharmas that can observe the world. What are the two? One is shame, and the other is embarrassment. If the world did not have these two dharmas, it would not be possible to distinguish between father and mother, elder brother and younger brother, men and women, students and teachers, rulers and elders. If the world were unjust, like cattle, horses, elephants, chickens, pigs, dogs, and other animals, it is precisely because of these two pure and bright dharmas, because of shame and embarrassment, that it is possible to clearly distinguish who is a father, who is a mother, who is an elder brother, who is a younger brother, who is a man, who is a woman, who is a student, who is a teacher, who is a ruler, and who is an elder. If the world were unjust, like cattle, horses, elephants, chickens, pigs, dogs, and other animals, it is precisely because of these pure and bright dharmas that it is possible to make distinctions.' (41) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. The Buddha then told the monks: 'Abandon the evil deeds of the body. Why? Because it is possible to abandon them. If it were not possible to abandon the evil deeds of the body, the Buddha would not speak of abandoning the evil deeds of the body. Because it is possible to abandon the evil deeds of the body, therefore, I speak of abandoning the evil deeds of the body. Not abandoning the evil deeds of the body will lead to the loss of wealth and the failure to practice giving. This is falling into two kinds of harm. Although the eyes are there, they see nothing, and thus one falls into hell. There are no eyes to reach that place. Those who cannot protect themselves are called one-eyed. Theft, bad behavior, double-tongued speech, and false speech, although one has wealth, only care for worldly pleasures, leading to legal and illegal flattery, leading to the possession of great wealth, yet one does not enjoy it oneself, nor does one give. One has already fallen into the one-eyed place of hell. The two eyes are the most important dharma. One should strive to manage production, possess what one eats, and also give. Therefore, one practices blessings freely. If one is not wise, eating without giving, when the time comes, one will ascend to heaven, always not departing from the dharma. Those without eyes and those with only one eye should be kept far away, not approached. Wise people should measure the two eyes. The two eyes are the most important, both in this life and the next.' (42) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park.

。時賢者阿難行至佛，已到禮佛，便白問佛：「世間世何等為世？說是何等為世？」

「是世，阿難！為三，一為欲世，二為色世，三為不色世。亦若人所致罪令復得，是名為世。若阿難！欲致罪無有，欲世亦無有。阿難！報佛不離是。」

佛便告阿難：「是阿難！罪為地識，為種欲，為愛癡，為冥，已癡人無有眼，便惡行，已惡便識在惡，墮欲世。若阿難！色行人不致色，世亦無有。」

佛復重告阿難：「不致是有不？」

阿難便白佛：「不離是。」

佛復告阿難：「是行地識，為種欲為愛癡為冥，癡冥為中，行識便在中止，是為色世有。阿難！不色行福故有不色世，若無有不色行，亦無有不色。」

阿難白佛：「不離是。」

「從是行，阿難！便為福地，識種欲愛癡冥已，人有癡便無有眼，已不大了眼故，為無有色，上識便名為無有色世。」

（四三）

一時，佛在舍衛國，行在祇樹給孤獨園。是時，佛告比丘，比丘應：「唯然。」佛便說：「信者有三行，令從行信凈可。何等三？一者欲見明者，二者欲聞經，三者離垢慳意，家中居牧費，直手分佈與，成佈施等意。」從后說絕：

「欲見明者，　　當樂聞經，　　亦除垢慳， 是名為信。」　　佛說如是。

（四四）

一時，佛在舍衛國，行在祇樹給孤獨園。是時，佛告比丘，比丘應：「唯然。」佛便說：「有三安善樂，若慧者欲求是，當爲護戒

現代漢語譯本：當時，賢者阿難來到佛陀面前，行禮完畢后，便向佛陀請教：『世間所謂的「世」是什麼？請問「世」的含義是什麼？』 佛陀回答說：『阿難，所謂的「世」，有三種，一是欲世，二是色世，三是不色世。也就像人所犯的罪業導致輪迴，這就被稱為「世」。阿難，如果慾望導致的罪業不存在，那麼欲世也就不存在了。阿難，這與因果報應的道理是相通的。』 佛陀接著告訴阿難：『阿難，罪業的根源在於意識，它像種子一樣滋生慾望、愛戀和癡迷，因為愚昧無知，人就失去了明辨是非的眼睛，從而做出惡行，一旦做了惡行，意識就會停留在惡念之中，最終墮入欲世。阿難，如果修行之人不執著於色相，那麼色世也就不存在了。』 佛陀再次告誡阿難：『不執著於色相，難道不是一種存在嗎？』 阿難回答佛陀：『這與因果報應的道理是相通的。』 佛陀又告訴阿難：『這種行為的根源在於意識，它像種子一樣滋生慾望、愛戀和癡迷，因為愚昧無知，意識就會停留在中間狀態，這就是色世的存在。阿難，不執著於色相的修行，會帶來福報，從而進入不色世。如果沒有不執著於色相的修行，也就不存在不色世。』 『從這種修行開始，阿難，就會進入福地，意識的種子不再滋生慾望、愛戀和癡迷。因為愚昧無知，人就失去了明辨是非的眼睛，因為不再執著於色相，所以就進入了無色界，這種意識狀態就被稱為無色世。』 一時，佛陀在舍衛國，住在祇樹給孤獨園。當時，佛陀對比丘們說，比丘們回答：『是的，世尊。』佛陀便說：『有三種行為，能使信徒的信仰更加純凈。是哪三種呢？一是渴望見到真理，二是渴望聽聞佛法，三是去除慳吝之心，即使在家中生活，也要慷慨佈施，樂於助人。』後面總結說： 『渴望見到真理，應當樂於聽聞佛法，也要去除慳吝之心，這才是真正的信仰。』佛陀如是說。 一時，佛陀在舍衛國，住在祇樹給孤獨園。當時，佛陀對比丘們說，比丘們回答：『是的，世尊。』佛陀便說：『有三種安穩快樂，有智慧的人如果想要追求，就應當守護戒律。

English version: At that time, the worthy Ananda went to the Buddha, and after paying his respects, he asked the Buddha: 'What is meant by the term 'world' in the world? What is the meaning of 'world'?' The Buddha replied: 'Ananda, the so-called 'world' is of three kinds: one is the world of desire, the second is the world of form, and the third is the formless world. It is also like the sins committed by people leading to reincarnation, which is called 'world'. Ananda, if there are no sins caused by desire, then the world of desire will not exist. Ananda, this is consistent with the principle of cause and effect.' The Buddha then told Ananda: 'Ananda, the root of sin lies in consciousness, which like a seed, breeds desire, love, and delusion. Because of ignorance, people lose the eyes to distinguish right from wrong, and thus commit evil deeds. Once evil deeds are committed, consciousness will remain in evil thoughts, and eventually fall into the world of desire. Ananda, if a practitioner does not cling to form, then the world of form will not exist either.' The Buddha again cautioned Ananda: 'Is not non-attachment to form a kind of existence?' Ananda replied to the Buddha: 'This is consistent with the principle of cause and effect.' The Buddha further told Ananda: 'The root of this behavior lies in consciousness, which like a seed, breeds desire, love, and delusion. Because of ignorance, consciousness will remain in an intermediate state, and this is the existence of the world of form. Ananda, the practice of non-attachment to form will bring blessings, thus entering the formless world. If there is no practice of non-attachment to form, then the formless world will not exist either.' 'Starting from this practice, Ananda, one will enter the land of blessings, and the seeds of consciousness will no longer breed desire, love, and delusion. Because of ignorance, people lose the eyes to distinguish right from wrong. Because one no longer clings to form, one enters the formless realm, and this state of consciousness is called the formless world.' (43) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. At that time, the Buddha said to the monks, and the monks replied: 'Yes, Venerable One.' The Buddha then said: 'There are three practices that can make a believer's faith more pure. What are these three? First, the desire to see the truth; second, the desire to hear the Dharma; and third, the removal of stinginess. Even while living at home, one should be generous in giving and willing to help others.' The following summarizes: 'The desire to see the truth, one should be happy to hear the Dharma, and also remove stinginess. This is true faith.' The Buddha spoke thus. (44) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. At that time, the Buddha said to the monks, and the monks replied: 'Yes, Venerable One.' The Buddha then said: 'There are three kinds of secure happiness. If a wise person wants to pursue them, they should uphold the precepts.'

。一者欲名聞法俱相隨護戒，二者欲財樂俱可意惠，欲得者當護戒，三者念是身受，更身欲度世上天慧，欲得者當護戒。」從后說絕：

「慧者當護戒，欲得三愿名聞亦利後世，欲樂天上是說處，若慧能習是事如上說，是世間得樂凈。」

（四五）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「世間有三大病，人身中各自有。何等為三？一為風，二為熱，三為寒，是三大病。比丘有三大藥，風者比丘大病，麻油大藥，亦麻油輩。熱大病者，酪酥大藥，亦如酪酥輩。寒大病者，蜜大藥，亦如蜜輩。是比丘三大病、是三大藥。如是，人亦有三病共生共居道德法見說，何等為三？一者欲，二者恚，三者癡。是比丘三大病有三大藥，欲比丘大病者，惡露觀思惟大藥，恚大病，等慈行大藥，癡大病，從本因緣生觀大藥，是比丘三大病者三藥。」

（四六）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「有三惡本：貪為一惡本，恚為二惡本，癡為三惡本。以貪為惡本，慳亦貪本，以慳不得離慳，便身行惡、口行惡、意行惡，是名亦惡。以慳便身不諦受，是心不諦受，是亦惡本。以慳著慳，便自壞身，亦壞身奇，亦兩壞是亦惡，以慳便不知，自身亦不知，奇亦不知，兩是亦惡。以慳著慳，奇欲施，若殺、若系、若縛、若滅亡、若論議，是亦惡，以慳著、慳奇、欲施苦以施，若殺、若系、若縛、若滅亡、若論議，受心喜心得如願，是亦惡

現代漢語譯本：第一種人希望名聲和佛法都能隨之護持戒律；第二種人希望財富和快樂都能如意，想要得到這些就應當守護戒律；第三種人考慮到這個身體所承受的，以及爲了來世能夠昇天獲得智慧，想要得到這些也應當守護戒律。從後文來說，結論是： 有智慧的人應當守護戒律，想要獲得名聲、利益來世以及在天上享樂，就應當這樣做。如果智慧能夠修習這些事情，就像上面所說的，那麼在世間就能獲得快樂和清凈。 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『世間有三大疾病，每個人身上都有。哪三種呢？一是風病，二是熱病，三是寒病，這是三大疾病。比丘們，有三大藥物可以治療這些疾病。風病，可以用麻油作為大藥，或者其他類似的麻油類藥物；熱病，可以用酪酥作為大藥，或者其他類似的酪酥類藥物；寒病，可以用蜂蜜作為大藥，或者其他類似的蜂蜜類藥物。這就是比丘們的三大疾病和三大藥物。同樣，人也有三種疾病，它們與道德法則共生共存。哪三種呢？一是慾望，二是嗔恚，三是愚癡。比丘們，這三大疾病也有三大藥物。慾望這種大病，可以用不凈觀來思惟作為大藥；嗔恚這種大病，可以用慈悲的修行作為大藥；愚癡這種大病，可以用從根本因緣生起的觀察作為大藥。這就是比丘們的三大疾病和三大藥物。』 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『有三種惡的根本：貪是第一種惡的根本，嗔恚是第二種惡的根本，愚癡是第三種惡的根本。以貪為惡的根本，慳吝也是貪的根本。因為慳吝而不能脫離慳吝，就會身行惡、口行惡、意行惡，這也被稱為惡。因為慳吝，身體不能如實感受，心也不能如實感受，這也是惡的根本。因為執著于慳吝，就會自己毀壞身體，也毀壞他人，兩者都毀壞，這也是惡。因為慳吝，就不知道自己，也不知道他人，兩者都不知道，這也是惡。因為執著于慳吝，他人想要佈施，卻去殺害、囚禁、捆綁、滅亡、爭論，這也是惡。因為執著于慳吝，他人想要佈施，卻施加痛苦，如果殺害、囚禁、捆綁、滅亡、爭論，內心感到歡喜，心想如願以償，這也是惡。』

English version: The first type of person desires both fame and the Dharma, and thus protects the precepts; the second type desires wealth and pleasant things, and to obtain these, one should protect the precepts; the third type considers the suffering of this body, and in order to be reborn in heaven and gain wisdom, one should also protect the precepts. To conclude from the following: Those with wisdom should protect the precepts, desiring fame, benefits in the next life, and pleasure in heaven. If wisdom can cultivate these things, as mentioned above, then one can obtain happiness and purity in this world. (45) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. The Buddha then told the monks: 'There are three great illnesses in the world, which each person has within them. What are the three? One is wind, two is heat, and three is cold, these are the three great illnesses. Monks, there are three great medicines. For the great illness of wind, sesame oil is the great medicine, or similar sesame oil-based medicines. For the great illness of heat, clarified butter is the great medicine, or similar clarified butter-based medicines. For the great illness of cold, honey is the great medicine, or similar honey-based medicines. These are the three great illnesses and three great medicines for monks. Likewise, people also have three illnesses that coexist with moral principles. What are the three? One is desire, two is anger, and three is ignorance. Monks, these three great illnesses also have three great medicines. For the great illness of desire, contemplating the impure is the great medicine; for the great illness of anger, practicing loving-kindness is the great medicine; for the great illness of ignorance, contemplating the arising from fundamental causes is the great medicine. These are the three great illnesses and three great medicines for monks.' (46) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. The Buddha then told the monks: 'There are three roots of evil: greed is the first root of evil, anger is the second root of evil, and ignorance is the third root of evil. With greed as the root of evil, stinginess is also a root of greed. Because of stinginess, one cannot escape stinginess, and thus one commits evil deeds with body, speech, and mind, which is also called evil. Because of stinginess, the body cannot truly experience, and the mind cannot truly experience, which is also a root of evil. Because of attachment to stinginess, one destroys oneself, also destroys others, and destroys both, which is also evil. Because of stinginess, one does not know oneself, nor does one know others, and does not know both, which is also evil. Because of attachment to stinginess, when others want to give, one kills, imprisons, binds, destroys, or argues, which is also evil. Because of attachment to stinginess, when others want to give, one inflicts suffering, and if one kills, imprisons, binds, destroys, or argues, one feels joy in the heart, thinking that one's wish has been fulfilled, which is also evil.'

。如是人比丘，名為不時說，亦名不如非法說，亦名不止惡說。何以故？比丘！是人不時說，亦名不止惡說，但比丘，自身亦奇為欺，自癡復增癡，若人說至誠，知不欲受至誠，若人說不至誠，不可意說病，是不是，如是我無有，是故如是人名為惡，說不至誠，不致好非法說，不止惡說。如是人比丘，慳從慳因緣多非一，粗惡法從是致，恚癡從是致亦如是。如是人從后若干非一，貪恚癡、粗惡非法，布覆開滿拘，今見如是法說止苦，更並憂惱畏壞身望墮惡。譬喻，比丘！如樹前芽栽㚘拮布覆閉滿封，如是非一，若干貪恚癡不好能法，亦為己布覆閉滿封，如是為見在苦，止苦憂惱自燒己身墮惡。

「有三福好本，一為不貪好本，二為不恚好本，三為不惑好本。若不貪，是亦好，若不慳，身行好行，口行好行，心行好行，是亦好，身諦受，口諦受，心諦受，是亦好。若不念自身侵，若不念奇身侵，若不念兩侵，是亦好。若不慳亦不連慳，若自身知，若奇身知，若兩知，是亦好。若不慳，若連若不奇，人為有苦有憂，不若令有若殺、若斫、若捶、若讒、若亡、若論議，是亦好。若不慳、若不著慳、若不令奇，人若憂，不令有若殺、若斫、若捶、若讒、若亡、若論議，心不受，心喜，令奇，人如願，是亦好。如是人名為時說、如說、福說、法說、止惡說，是亦好。何以故？比丘！如是人名為時說、如說、法說、止惡說，為自知態亦知余態，不匿不覆

現代漢語譯本：如果這位比丘不合時宜地說法，也稱為不如法地說，也稱為不止息惡說。為什麼呢？比丘！這個人不合時宜地說，也稱為不止息惡說，而且比丘，他自己也奇特地欺騙自己，自己愚癡又增加愚癡。如果有人說真誠的話，他知道別人不想要接受真誠；如果有人說不真誠的話，他會說不可意的話，說這是病，說這不是，說我沒有。因此，這樣的人被稱為惡人，說不真誠的話，不會導致好的如法之說，不止息惡說。這樣的人，比丘，慳吝從慳吝的因緣產生，而且不止一種，粗惡的法也由此產生，嗔恚和愚癡也由此產生。這樣的人，從後來的許多種不止一種的貪婪、嗔恚、愚癡、粗惡非法，覆蓋、遮蔽、充滿、束縛，現在看到這樣的法說能止息痛苦，反而更加憂愁、煩惱、畏懼，身體敗壞，希望墮入惡道。比丘，譬如樹木，前面的嫩芽被覆蓋、遮蔽、封閉、充滿、束縛，不止一種，許多種貪婪、嗔恚、愚癡的不好之法，也為自己覆蓋、遮蔽、封閉、充滿、束縛，這樣就看到自己身處痛苦，止息痛苦，憂愁煩惱，自己燒灼自己，墮入惡道。 有三種好的福德根本，第一是不貪的根本，第二是不嗔的根本，第三是不迷惑的根本。如果不貪，這也是好的；如果不慳吝，身行是好的行為，口行是好的行為，心行是好的行為，這也是好的；身體真實地感受，口真實地感受，心真實地感受，這也是好的。如果不念自己侵犯別人，如果不念別人侵犯自己，如果不念雙方侵犯，這也是好的。如果不慳吝，也不連帶慳吝，如果自己知道，如果別人知道，如果雙方知道，這也是好的。如果不慳吝，如果連帶或不連帶，人們有痛苦有憂愁，不讓人有殺害、砍伐、捶打、誹謗、死亡、爭論，這也是好的。如果不慳吝，如果不執著慳吝，如果不讓別人，人們如果有憂愁，不讓人有殺害、砍伐、捶打、誹謗、死亡、爭論，心不接受，心喜悅，讓別人如願，這也是好的。這樣的人稱為合時宜地說、如法地說、福德地說、法地說、止息惡說，這也是好的。為什麼呢？比丘！這樣的人稱為合時宜地說、如法地說、法地說、止息惡說，因為他自己知道自己的狀態，也知道別人的狀態，不隱瞞不遮蓋。

English version: If a bhikkhu speaks out of season, he is said to speak not according to the Dhamma, and he is said not to stop evil speaking. Why is that? Bhikkhu, this person speaks out of season, and he is said not to stop evil speaking. Moreover, bhikkhu, he strangely deceives himself, his own ignorance increases his ignorance. If someone speaks truthfully, he knows that others do not want to accept the truth; if someone speaks untruthfully, he will say unpleasant things, saying 'this is a disease,' 'this is not,' 'I do not have this.' Therefore, such a person is called evil, speaking untruthfully, not leading to good, righteous speech, and not stopping evil speech. Such a person, bhikkhu, stinginess arises from the causes of stinginess, and not just one, coarse and evil things also arise from this, and anger and ignorance also arise from this. Such a person, from many kinds of greed, anger, ignorance, coarse and evil unrighteousness, covers, conceals, fills, and binds. Now seeing that such a teaching can stop suffering, he instead becomes more sorrowful, troubled, and fearful, his body decays, and he hopes to fall into evil realms. Bhikkhu, it is like a tree, the young shoots in front are covered, concealed, closed, filled, and bound, not just one, many kinds of greed, anger, ignorance, and bad things also cover, conceal, close, fill, and bind themselves. Thus, they see themselves in suffering, stopping suffering, sorrowing and troubled, burning themselves, and falling into evil realms. There are three good roots of merit: the first is the root of non-greed, the second is the root of non-hatred, and the third is the root of non-delusion. If there is no greed, this is also good; if there is no stinginess, bodily conduct is good conduct, verbal conduct is good conduct, mental conduct is good conduct, this is also good; the body truly experiences, the mouth truly experiences, the mind truly experiences, this is also good. If one does not think of oneself infringing on others, if one does not think of others infringing on oneself, if one does not think of both infringing, this is also good. If one is not stingy, nor associated with stinginess, if one knows oneself, if one knows others, if one knows both, this is also good. If one is not stingy, whether associated or not, people have suffering and sorrow, not causing people to be killed, cut, beaten, slandered, die, or argue, this is also good. If one is not stingy, if one does not cling to stinginess, if one does not let others, if people have sorrow, not causing people to be killed, cut, beaten, slandered, die, or argue, the mind does not accept it, the mind is joyful, letting others have their wish, this is also good. Such a person is called one who speaks in season, speaks according to the Dhamma, speaks with merit, speaks the Dhamma, and stops evil speaking, this is also good. Why is that? Bhikkhu, such a person is called one who speaks in season, speaks according to the Dhamma, speaks the Dhamma, and stops evil speaking, because he knows his own state and also knows the state of others, not hiding or concealing.

。若自知愚癡、憍慢亦余態，若覺發人說不匿，受言不言我不知，或人不至誠作論議，即時自曉意報是事，我無有不至誠，無有是我亦無有是為，是故人時說、如說、福說、法說、止惡說，不慳慳因緣亦如是非一。若干好法，從是致死無有恚，亦如是無有癡，亦好從是致，如是比丘人非一，若干貪恚癡、弊惡法已舍已，更不復生，為見法安行，無有苦、無有惱、無有憂、無有熱，已壞身便望好處。譬喻，比丘！如樹前芽栽，㚘拮便布覆閉滿封。若有人來不可㚘拮，不欲令有不駐，不欲令隱，不欲令通，便㚘拮掘根，便斷本；已斷本，便斷枝；已斷枝，便破碎；已破碎，便劈；已劈便風暴燥，風暴燥已，便火燒；已火燒，便作灰；已作灰，便大風飏；亦投彼河中，為是㚘拮。從是本因緣已，已斷本，上下不復見，后不復生，如是不比丘自如是譬，上人行者亦如是非一。若貪恚癡、弊惡法已舍，已便不復生，為見法安行，無有苦、無有惱、無有憂、無有熱，已壞身便望好處。」

（四七）

一時，佛在舍衛國，行在祇樹給孤獨園。佛便告比丘：「四行為黠所有、為賢者所知，非愚者所知、慧者可意。何等為四？佈施，比丘！黠人知、賢者知，慧者可可者；不欺，比丘！一切天下所黠知，如上說；孝事父母，比丘！所黠知，如上說；作沙門，比丘！所黠知，如上說；法行道，比丘！所黠知，亦賢者知，愚人所不知，黠者可

現代漢語譯本：如果自己知道自己愚笨、驕傲以及其他不好的狀態，如果感覺到別人指出自己的錯誤而不隱瞞，接受別人的勸告而不說自己不知道，或者有人不真誠地進行辯論，立刻就能明白這是因果報應。我沒有不真誠的時候，沒有『我』，也沒有『這是我的』這樣的想法。因此，人們應該在適當的時候說真話、如實地說、說有益的話、說符合佛法的話、說勸人止惡的話，不吝嗇，不吝嗇的因緣也是如此，不止一種。許多美好的品德，從這些品德到死亡都不會有嗔恨，也不會有愚癡，也會因此而變得美好。像這樣的比丘不止一個，他們已經捨棄了貪婪、嗔恨、愚癡等惡劣的品德，不再重新產生這些惡念，爲了能夠安穩地修行佛法，沒有痛苦、沒有煩惱、沒有憂愁、沒有熱惱，身體壞滅后便期望美好的去處。比喻說，比丘們，就像一棵樹，剛長出嫩芽時，人們會小心地用泥土覆蓋，把它完全封閉起來。如果有人不想讓它生長，不想讓它停留，不想讓它隱藏，不想讓它暢通，就會小心地挖掘它的根，然後砍斷它的主幹；砍斷主幹后，再砍斷它的枝條；砍斷枝條后，再把它破碎；破碎后，再把它劈開；劈開后，讓它在風暴中乾燥；乾燥后，再用火燒；燒成灰后，再用大風吹散；或者把它扔到河裡，這就是人們所做的。從這個根本的因緣來看，樹的根本已經被砍斷，上下都看不見了，以後也不會再長出來。比丘們，你們應該像這樣自我比喻，修行高尚的人也是如此，不止一個。如果貪婪、嗔恨、愚癡等惡劣的品德已經被捨棄，就不會再重新產生，爲了能夠安穩地修行佛法，沒有痛苦、沒有煩惱、沒有憂愁、沒有熱惱，身體壞滅后便期望美好的去處。 一時，佛陀在舍衛國，住在祇樹給孤獨園。佛陀告訴比丘們：『有四種行為是聰明人所具有的，是賢者所瞭解的，不是愚笨的人所瞭解的，是智慧的人所喜歡的。哪四種呢？佈施，比丘們！是聰明人所瞭解的，是賢者所瞭解的，是智慧的人所喜歡的；不欺騙，比丘們！是天下所有聰明人所瞭解的，如上面所說；孝順父母，比丘們！是聰明人所瞭解的，如上面所說；做沙門，比丘們！是聰明人所瞭解的，如上面所說；修行佛法，比丘們！是聰明人所瞭解的，也是賢者所瞭解的，是愚笨的人所不瞭解的，是聰明人所喜歡的。』

English version: If one is aware of one's own foolishness, arrogance, and other negative states, and if one feels that others point out one's mistakes without concealing them, accepts advice without saying 'I don't know,' or if someone engages in insincere debate, one immediately understands that this is karmic retribution. I have no time when I am not sincere, there is no 'I,' nor is there the thought 'this is mine.' Therefore, people should speak truthfully at the appropriate time, speak as it is, speak beneficially, speak in accordance with the Dharma, and speak to persuade people to stop evil. Do not be stingy, and the causes of not being stingy are also like this, not just one. Many good qualities, from these qualities until death, will not have hatred, nor will there be ignorance, and will also become good because of this. There are more than just one such bhikkhu. They have already abandoned greed, hatred, ignorance, and other evil qualities, and these evil thoughts will not arise again. In order to be able to practice the Dharma peacefully, there is no suffering, no distress, no sorrow, no heat. After the body is destroyed, they expect a good place to go. For example, bhikkhus, like a tree, when it first sprouts, people will carefully cover it with soil, completely sealing it off. If someone does not want it to grow, does not want it to stay, does not want it to be hidden, does not want it to be unobstructed, they will carefully dig up its roots, then cut off its trunk; after cutting off the trunk, then cut off its branches; after cutting off the branches, then break it; after breaking it, then split it; after splitting it, let it dry in the storm; after drying, then burn it with fire; after burning it into ashes, then scatter it with a strong wind; or throw it into the river. This is what people do. From this fundamental cause, the root of the tree has been cut off, and it cannot be seen above or below, and it will not grow again in the future. Bhikkhus, you should compare yourselves to this. Those who practice noble conduct are also like this, not just one. If greed, hatred, ignorance, and other evil qualities have been abandoned, they will not arise again. In order to be able to practice the Dharma peacefully, there is no suffering, no distress, no sorrow, no heat. After the body is destroyed, they expect a good place to go. (47) At one time, the Buddha was in the country of Sravasti, residing in the Jeta Grove, the Garden of Anathapindika. The Buddha then told the bhikkhus: 'There are four actions that are possessed by the wise, known by the virtuous, not known by the foolish, and pleasing to the wise. What are the four? Giving, bhikkhus! is known by the wise, known by the virtuous, and pleasing to the wise; not deceiving, bhikkhus! is known by all the wise people in the world, as mentioned above; being filial to parents, bhikkhus! is known by the wise, as mentioned above; becoming a samana, bhikkhus! is known by the wise, as mentioned above; practicing the Dharma, bhikkhus! is known by the wise, also known by the virtuous, not known by the foolish, and pleasing to the wise.'

。」從后說絕：「自知有佈施，不欺、制意、自守，亦孝父母有守行，是事一切為黠者行，如是可見成就，便世間得凈愿。」

現代漢語譯本：『從結果來說，斷絕煩惱：』如果知道自己有佈施的行為，不欺騙、控制自己的意念、自我約束，也孝順父母並遵守行爲規範，這些事情都是聰明人所為。像這樣可以看到成就，便能在世間獲得清凈的願望。』 佛是這樣說的。

English version: 'Speaking from the end result, severing: 'If one knows that they have the act of giving, do not deceive, control their thoughts, self-discipline, also are filial to parents and observe behavioral norms, these things are what the wise do. Like this, one can see achievement, and then in the world, one can obtain a pure wish.'

佛說七處三觀經卷上

The Sutra of the Seven Abodes and Three Contemplations Spoken by the Buddha, Volume One