T02n0151_佛說阿含正行經
大正藏第 02 冊 No. 0151 佛說阿含正行經
No. 151
佛說阿含正行經
後漢安息國三藏安世高譯
聞如是：
一時，佛在舍衛國祇樹給孤獨園。是時，佛告諸比丘言：「我為汝說經，上語亦善，中語亦善，下語亦善，語深說度世之道，正心為本。聽我言，使後世傳行之。」諸比丘叉手受教。
佛言：「人身中有五賊，牽人入惡道。何等五賊？一者色，二者痛癢，三者思想，四者生死，五者識，是五者人所常念。」
佛言：「人常為目所欺，為耳所欺，為鼻所欺，為口所欺，為身所欺。目但能見不能聞；耳但能聞不能見；鼻但能知香，不能聞；口但能知味，不能知香；身體但能知寒溫，不能知味。是五者，皆屬心，心為本。」
佛言：「諸比丘！欲求道者，當端汝心，從癡但墮十二因緣，便有生死。何等十二？一者本為癡，二者行，三者識，四者字，五者六入，六者栽，七者痛，八者愛，九者受，十者有，十一者生，十二者死。施行善者，復得為人，施行惡者，死入地獄、餓鬼、畜生中。佛坐思念：『人癡故有生死，何等為癡？』本從癡中來，今生為人，復癡心不解目不開，不知死當所趣向？見佛不問，見經不讀，見沙門不承事，不通道德，見父母不敬，不念世間苦，不知泥犁中考治劇，是名為癡故有生死。不止生死，如呼吸間，脆不過於人命。人身中有三事，身死識去心去意去，是三者，常相追逐
現代漢語譯本 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，佛陀告訴眾比丘：『我為你們講說佛法，開頭的言辭也好，中間的言辭也好，結尾的言辭也好，所說的都是深奧的度世之道，以端正心念為根本。你們要聽我的話，使之在後世流傳。』眾比丘合掌領受教誨。 佛陀說：『人的身體中有五種賊，牽引人進入惡道。哪五種賊呢？一是色，二是痛癢，三是思想，四是生死，五是識。這五種是人常常執念的。』 佛陀說：『人常常被眼睛所欺騙，被耳朵所欺騙，被鼻子所欺騙，被嘴巴所欺騙，被身體所欺騙。眼睛只能看不能聽；耳朵只能聽不能看；鼻子只能知道香氣，不能聽見聲音；嘴巴只能知道味道，不能知道香氣；身體只能知道寒冷和溫暖，不能知道味道。這五種都屬於心，心是根本。』 佛陀說：『諸位比丘！想要尋求真理的人，應當端正你們的心念。從愚癡開始就會墮入十二因緣，從而產生生死。哪十二種呢？一是根本的愚癡，二是行為，三是識，四是名色，五是六入，六是觸，七是感受，八是愛，九是取，十是有，十一是生，十二是死。施行善行的人，會再次獲得人身；施行惡行的人，死後會墮入地獄、餓鬼、畜生道中。』佛陀靜坐思索：『人因為愚癡所以有生死，什麼是愚癡呢？』根本是從愚癡中來，今生為人，仍然愚癡，心不開竅，不知道死後將去向哪裡？見到佛陀不請教，見到佛經不讀誦，見到沙門不侍奉，不相通道德，見到父母不尊敬，不思念世間的苦難，不知道地獄中嚴酷的刑罰，這叫做因為愚癡所以有生死。生死不止息，就像呼吸之間，人的生命脆弱不過如此。人的身體中有三件事，身體死亡，識會離去，心意也會離去，這三者常常相互追逐。
English version Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Buddha said to the monks, 'I will speak the Dharma to you. The beginning words are good, the middle words are good, and the ending words are good. The words are profound, speaking of the path to transcend the world, with a righteous mind as the foundation. Listen to my words, so that they may be passed down to future generations.' The monks clasped their hands and received the teaching. The Buddha said, 'In the human body, there are five thieves that lead people into evil paths. What are these five thieves? First is form, second is sensation, third is thought, fourth is birth and death, and fifth is consciousness. These five are what people constantly cling to.' The Buddha said, 'People are often deceived by the eyes, deceived by the ears, deceived by the nose, deceived by the mouth, and deceived by the body. The eyes can only see and cannot hear; the ears can only hear and cannot see; the nose can only know fragrance and cannot hear; the mouth can only know taste and cannot know fragrance; the body can only know cold and warmth and cannot know taste. These five all belong to the mind, and the mind is the foundation.' The Buddha said, 'Monks! Those who seek the path should rectify your minds. From ignorance, one falls into the twelve links of dependent origination, and thus there is birth and death. What are the twelve? First is fundamental ignorance, second is action, third is consciousness, fourth is name and form, fifth is the six sense bases, sixth is contact, seventh is feeling, eighth is craving, ninth is grasping, tenth is becoming, eleventh is birth, and twelfth is death. Those who perform good deeds will be reborn as humans; those who perform evil deeds will fall into hell, the realm of hungry ghosts, or the animal realm after death.' The Buddha sat in contemplation: 'People have birth and death because of ignorance. What is ignorance?' The root comes from ignorance. Having been born as humans, they are still ignorant, their minds are not open, and they do not know where they will go after death. They do not ask the Buddha when they see him, they do not read the scriptures when they see them, they do not serve the monks when they see them, they do not believe in morality, they do not respect their parents, they do not think about the suffering of the world, and they do not know the severe punishments in hell. This is called having birth and death because of ignorance. Birth and death do not cease, like the space between breaths, human life is more fragile than this. In the human body, there are three things: when the body dies, consciousness departs, and the mind and intention also depart. These three constantly chase after each other.'
。施行惡者，死入泥犁、餓鬼、畜生、鬼神中；施行善者，亦有三相追逐，或生天上，或生人中，墮是五道中者，皆坐心不端故。」
佛告諸比丘：「皆端汝心，端汝目，端汝耳，端汝鼻，端汝口，端汝身，端汝意，身體當斷于土，魂神當不復入泥犁、餓鬼、畜生、鬼神中。視人家有惡子，為吏所取，皆坐心不端故。人身有百字，如車有百字，人多貪好怒，不思惟身中事，死入泥犁中，悔無所復及。」
佛言：「我身棄國捐，遮迦越王憂斷生死，欲度世間人使得泥洹道。第一精進者，即得阿羅漢道。第二精進者，自致阿那含道。第三精進者，得斯陀含道。第四精進者，得須陀洹道。雖不能大精進者，當持五戒：一不殺，二不盜，三不兩舌，四不淫妷，五不飲酒。」
佛言：「人坐起常當思念是四事，何等四？一者自觀身，觀他人身。二者自觀痛癢，觀他人痛癢。三者自觀意，觀他人意。四者自觀法，觀他人法。內復欲亂者，心小自端視身體，飽亦極，饑亦極，住亦極，坐亦極，行亦極，寒亦極，熱亦極，臥亦極。臥欲來時，當自驚起坐，坐不端者，當起立，立不端者，當經行，心儻不端者，當自正。譬如國王將兵出鬥，健者在前，既在前鄙復卻適欲卻著後人；沙門既棄家，去妻子，除鬚髮，作沙門，雖一世苦，后長得解脫。已得道者，內獨歡喜，視妻如視姊弟，視子如知識，無貪愛之心，常慈哀十方諸天人民，泥犁、餓鬼、畜生，蜎飛蠕動之類，皆使富貴安隱度脫得泥洹之道，見地蟲當以慈心傷哀之
現代漢語譯本：作惡的人，死後會墮入地獄、餓鬼、畜生、鬼神之中；行善的人，也會有三種果報跟隨，或者升入天界，或者轉生為人，墮入這五道輪迴的，都是因為心術不正的緣故。 佛陀告訴眾比丘：『你們都要端正自己的心，端正自己的眼睛，端正自己的耳朵，端正自己的鼻子，端正自己的嘴巴，端正自己的身體，端正自己的意念。身體終將化為塵土，靈魂將不再墮入地獄、餓鬼、畜生、鬼神之中。看看那些人家的惡子，被官吏抓捕，都是因為心術不正的緣故。人的身體有百種毛病，就像車子有百種毛病一樣。人們大多貪婪、喜怒無常，不思考自身的問題，死後就會墮入地獄，那時後悔也來不及了。』 佛陀說：『我捨棄了王位和國家，像遮迦越王一樣憂慮生老病死，想要度化世間眾人，讓他們得到涅槃之道。第一精進的人，就能證得阿羅漢道；第二精進的人，能證得阿那含道；第三精進的人，能證得斯陀含道；第四精進的人，能證得須陀洹道。即使不能做到非常精進，也應當持守五戒：一不殺生，二不偷盜，三不妄語，四不邪淫，五不飲酒。』 佛陀說：『人們坐著或站著的時候，應當常常思念這四件事，哪四件呢？一是觀察自己的身體，觀察他人的身體；二是觀察自己的感受，觀察他人的感受；三是觀察自己的意念，觀察他人的意念；四是觀察自己的法，觀察他人的法。內心如果又開始混亂，就稍微端正自己的心，觀察自己的身體，飽也到了極限，餓也到了極限，站也到了極限，坐也到了極限，走也到了極限，冷也到了極限，熱也到了極限，躺也到了極限。當睡意來臨時，應當自己驚醒坐起來，坐姿不端正，應當站起來，站姿不端正，應當經行，如果心意不端正，應當自己糾正。譬如國王率領軍隊出戰，強壯的士兵走在前面，走在前面的人如果膽怯退縮，就會影響到後面的人；沙門既然捨棄了家庭，離開了妻子，剃除了鬚髮，做了沙門，即使一時辛苦，以後也能長久得到解脫。已經得道的人，內心獨自歡喜，看待妻子如同看待姐妹，看待兒子如同看待朋友，沒有貪愛之心，常常慈悲憐憫十方諸天人民，地獄、餓鬼、畜生，以及各種會飛會爬的生物，都讓他們富貴安穩，度脫生死，得到涅槃之道，看到地上的蟲子，應當以慈悲之心憐憫它們。』
English version: Those who commit evil deeds will, after death, fall into hell, the realm of hungry ghosts, the realm of animals, and the realm of spirits; those who do good deeds will also have three kinds of consequences following them, either ascending to the heavens, or being reborn as humans. Those who fall into these five paths of rebirth are all due to their minds not being upright. The Buddha told the monks: 'You must all straighten your minds, straighten your eyes, straighten your ears, straighten your noses, straighten your mouths, straighten your bodies, and straighten your thoughts. The body will eventually turn to dust, and the soul will no longer fall into hell, the realm of hungry ghosts, the realm of animals, and the realm of spirits. Look at those wicked sons of families, who are arrested by officials, all because their minds are not upright. The human body has a hundred ailments, just like a cart has a hundred ailments. People are mostly greedy and prone to anger, and do not reflect on their own problems. After death, they will fall into hell, and then it will be too late for regret.' The Buddha said: 'I abandoned my throne and kingdom, like King Cakkavatti, worrying about birth, old age, sickness, and death, wanting to liberate all beings in the world, so that they may attain the path of Nirvana. The most diligent person will attain the path of Arhat; the second most diligent person will attain the path of Anagami; the third most diligent person will attain the path of Sakadagami; the fourth most diligent person will attain the path of Srotapanna. Even if one cannot be very diligent, one should uphold the five precepts: one, do not kill; two, do not steal; three, do not lie; four, do not engage in sexual misconduct; five, do not drink alcohol.' The Buddha said: 'When people are sitting or standing, they should often contemplate these four things. What four things? First, observe your own body, and observe the bodies of others; second, observe your own feelings, and observe the feelings of others; third, observe your own thoughts, and observe the thoughts of others; fourth, observe your own dharma, and observe the dharma of others. If the mind starts to become chaotic again, then slightly straighten your mind, observe your body, being full has its limit, being hungry has its limit, standing has its limit, sitting has its limit, walking has its limit, being cold has its limit, being hot has its limit, lying down has its limit. When sleepiness comes, one should wake oneself up and sit up. If the sitting posture is not upright, one should stand up. If the standing posture is not upright, one should walk around. If the mind is not upright, one should correct oneself. For example, when a king leads his army into battle, the strong soldiers go in front. If those in front become cowardly and retreat, it will affect those behind. Since a monk has abandoned his family, left his wife, shaved his head and beard, and become a monk, even if it is hard for a while, he will eventually attain liberation. Those who have attained the path are joyful within themselves, they see their wives as sisters, and their sons as acquaintances, without any greedy desires. They are always compassionate towards all the gods and people in the ten directions, hell, hungry ghosts, animals, and all kinds of flying and crawling creatures, wishing them wealth and peace, liberation from birth and death, and the attainment of Nirvana. When seeing an earthworm, one should have compassion for it.'
。知生不復癡，能有是意，常念師事佛，如人念父母，如獄中有死罪囚，有賢者往請囚，囚黠慧常念賢者恩。比丘以得道，常唸佛如是，唸經如人念飯食。」
佛言：「諸比丘！轉相承事，如弟事兄，中有癡者，當問慧者，展轉相教。問慧者，如冥中有燈火，無得陰構作惡，無得諍訟。見金銀當如視土，無得妄證人入罪法，無得傳人惡言，轉相鬥語言，無得中傷人意。不聞莫言聞，不見莫言見，行道常當低頭視地，蟲無得蹈殺。無得自貪人婦女，無得形相人婦女。坐自思惟，去貪愛之心，乃得為道耳。」
佛言：「欲求道者，當於空閑處坐，自呼吸其喘息，知息短長，息不報形體皆極，閉氣不息，形體亦極。分別自思惟：『形體誰作者？』心當觀外，亦當觀內。自思惟歡然，與人有異心，當是時不用天下珍寶，心稍欲隨正道，意復欲小動者，當攝止即還守，意即為還。譬如人有鏡，不明不見形，磨去其垢，即自見形。人已去貪淫瞋恚愚癡，譬如磨鏡。諦思惟天下，皆無有堅固，亦無有常。」
佛告諸比丘：「持心當如四方石，石在中庭，雨墮亦不能壞，日炙亦不能消，風吹亦不能起，持心當如石。」
佛告諸比丘：「天下人心如流水，中有草木，各自流去，不相顧望，前者亦不顧后，後者亦不顧前，草木流行，各自如故。人心亦如是，一念來一念去，如草木前後不相顧望，于天上天下無所復樂，寄居天地間，棄身不復生。道成乃知師恩，見師者即承事，不見師即思念其教誡，如人念父母，意定乃能有一心，便有哀天下人民蜎飛蠕動之類
現代漢語譯本：明白生命不會再像過去那樣愚昧，能有這樣的想法，就要常常想著侍奉佛陀，就像人們思念父母一樣。如同監獄裡有被判死刑的囚犯，有賢者去探望他，囚犯聰明而有智慧，常常想著賢者的恩情。比丘因為得道，也應該常常這樣思念佛陀，唸誦佛經就像人們想著吃飯一樣。 佛說：『各位比丘！要互相尊敬侍奉，如同弟弟侍奉哥哥一樣。如果有人愚昧，就應當向有智慧的人請教，互相教導。向有智慧的人請教，就像黑暗中有燈火一樣。不要暗地裡做壞事，不要爭吵訴訟。看到金銀應當像看待泥土一樣，不要誣告別人使人陷入罪責，不要傳播別人的壞話，不要互相爭鬥言語，不要中傷別人的心意。沒有聽到的不要說聽到，沒有看到的不要說看到。修行時要常常低頭看地，不要踩死蟲子。不要貪圖別人的妻子，不要以貌取人評判別人的妻子。坐著時要自我反省，去除貪愛之心，才能修道。』 佛說：『想要修道的人，應當在空閑的地方坐著，自己呼吸，知道呼吸的長短。呼吸不均勻，身體就會疲憊；閉氣不呼吸，身體也會疲憊。要分別自我思考：『身體是誰造就的？』心要觀察外在，也要觀察內在。自我思考感到歡喜，與別人有不同的想法，這時不要貪圖天下的珍寶。心稍微想要跟隨正道，意念又稍微想要動搖時，應當立即停止並守住本心，意念就會迴歸。譬如人有鏡子，不乾淨就看不清自己的樣子，擦去污垢，就能看到自己的樣子。人已經去除貪慾、嗔恨、愚癡，就像擦拭鏡子一樣。仔細思考天下，一切都沒有堅固，也沒有永恒。』 佛告訴各位比丘：『要保持心像四方石頭一樣，石頭在庭院中，雨水落下也不能損壞它，太陽照射也不能消融它，風吹也不能使它移動，保持心要像石頭一樣。』 佛告訴各位比丘：『天下人心就像流水一樣，其中有草木，各自流去，不互相顧望，前面的不顧後面的，後面的也不顧前面的，草木隨著水流，各自如舊。人心也是這樣，一個念頭來一個念頭去，像草木前後不互相顧望。對於天上天下沒有什麼可留戀的，寄居在天地之間，拋棄身體不再重生。道成之後才知道師父的恩情，見到師父就侍奉，見不到師父就思念他的教誨，就像人們思念父母一樣。心安定才能專一，便會憐憫天下人民和所有會飛會爬的生物。』
English version: Knowing that life will not be foolish again, and having this intention, one should always think of serving the Buddha, just as people think of their parents. It is like a prisoner in jail who has been sentenced to death, and a wise person visits him. The prisoner is clever and wise, and always thinks of the wise person's kindness. A bhikkhu, having attained the Way, should also always think of the Buddha in this way, and reciting scriptures should be like people thinking of food. The Buddha said: 'Monks! You should respect and serve each other, like a younger brother serving an older brother. If someone is foolish, they should ask the wise for guidance, and teach each other. Asking the wise is like having a lamp in the darkness. Do not secretly do evil, do not quarrel or litigate. Seeing gold and silver should be like seeing dirt. Do not falsely accuse others and cause them to fall into sin. Do not spread bad words about others, do not fight with words, and do not hurt others' feelings. Do not say you have heard what you have not heard, and do not say you have seen what you have not seen. When practicing, always look down at the ground, and do not step on insects. Do not covet other people's wives, and do not judge other people's wives by their appearance. When sitting, reflect on yourself, remove the desire for love, and then you can practice the Way.' The Buddha said: 'Those who wish to practice the Way should sit in a quiet place, breathe, and know the length of their breath. If the breath is uneven, the body will be tired; if you hold your breath, the body will also be tired. You should think separately: 'Who created the body?' The mind should observe the external, and also observe the internal. If you feel happy when thinking about yourself, and have different ideas from others, then do not covet the treasures of the world. When the mind slightly wants to follow the right path, and the intention slightly wants to waver, you should immediately stop and guard your original mind, and the intention will return. It is like a person having a mirror, if it is not clean, you cannot see your own image. If you wipe away the dirt, you can see your own image. A person who has removed greed, hatred, and ignorance is like a polished mirror. Think carefully about the world, everything is not solid, and nothing is permanent.' The Buddha told the monks: 'Keep your mind like a square stone. If the stone is in the courtyard, the rain cannot damage it, the sun cannot melt it, and the wind cannot move it. Keep your mind like a stone.' The Buddha told the monks: 'The hearts of people in the world are like flowing water, with grass and trees in it, each flowing away, not looking at each other. The former does not look at the latter, and the latter does not look at the former. The grass and trees flow with the water, each as before. The hearts of people are also like this, one thought comes and one thought goes, like grass and trees not looking at each other. There is nothing to be attached to in heaven or on earth. Living in the world, one abandons the body and is not reborn. After attaining the Way, one knows the kindness of the teacher. When seeing the teacher, one serves him, and when not seeing the teacher, one thinks of his teachings, just as people think of their parents. When the mind is stable, it can be focused, and then one will have compassion for all people and all living creatures that fly and crawl.'
。坐自笑我已脫身於天下及五道，一者天道，二者人道，三者餓鬼道，四者畜生道，五者泥犁道。得阿羅漢者，欲飛行變化即能，身中出水火即能，出無間入無孔亦能，離世間苦取泥洹道亦能。」
佛告諸比丘：「道不可不作，經不可不讀。」
佛說經已，五百沙門皆得阿羅漢。諸沙門皆起前，以頭面著地為佛作禮
現代漢語譯本：我自嘲地笑著，我已經從天下和五道中解脫出來。這五道是：天道、人道、餓鬼道、畜生道和泥犁道。證得阿羅漢果位的人，想要飛行變化就能做到，身體能出水火，能出入無間隙，也能脫離世間苦難，進入涅槃之道。 佛陀告訴眾比丘：『道不可不修習，經典不可不研讀。』 佛陀說完經后，五百位沙門都證得了阿羅漢果位。眾沙門都起身向前，以頭面觸地，向佛陀行禮。
English version: I laugh at myself, for I have already freed myself from the world and the five paths. These five paths are: the path of gods, the path of humans, the path of hungry ghosts, the path of animals, and the path of hell. Those who attain the Arhat state can fly and transform at will, their bodies can emit water and fire, they can pass through gaps and enter spaces without openings, and they can also escape worldly suffering and enter the path of Nirvana. The Buddha told the monks, 'The path must be practiced, and the scriptures must be read.' After the Buddha finished speaking the sutra, five hundred monks all attained the Arhat state. All the monks rose and prostrated themselves before the Buddha, touching their heads to the ground.
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The Buddha Speaks the Agama of Right Conduct Sutra