T04n0198_佛說義足經

大正藏第 04 冊 No. 0198 佛說義足經

No. 198

佛說義足經卷上(八雙十六輩)

吳月支優婆塞支謙譯

桀貪王經第一

聞如是：

佛在舍衛國祇樹給孤獨園。時有一梵志。祇樹間有大稻田，已熟，在朝暮當收穫。梵志晨起，往到田上，遙見禾穟，心內歡喜，自謂得愿，視禾不能捨去。佛是時從諸比丘，入城求食，遙見梵誌喜樂如是，便謂諸比丘：「汝曹見是梵志不？」皆對言：「見。」佛默然入城，食后各還精舍。

即日夜，天雨大雹，皆殺田中禾。梵志有一女，亦以夜死。梵志以是故，愁憒憂煩，啼哭無能止者。明日，眾比丘持應器入城求食，便聞梵志有是災害，啼哭甚悲，非沙門、梵志、及國人所能解其憂者。比丘食竟，還到佛所，作禮白：「梵志意狀如是。」言適竟，梵志啼哭，來到佛所，勞佛竟，便坐佛邊。

佛知其本憂所念，即謂梵志言：「世有五事，不可得避，亦無脫者。何等為五？當耗減法，欲使不耗減，是不可得；當亡棄法，欲使不亡棄，是不可得；當病瘦法，欲使不病瘦，是不可得；當老朽法，欲使不老朽，是不可得；當死去法，欲使不死去，是不可得

現代漢語譯本 《大正藏》第04冊，第0198號，《佛說義足經》

第198號

《佛說義足經》捲上（八雙十六輩）

吳月支優婆塞支謙譯

桀貪王經第一

我聽聞是這樣的：

佛陀在舍衛國的祇樹給孤獨園。當時有一位婆羅門，祇樹附近有一大片稻田，已經成熟，早晚就要收割。婆羅門早晨起來，到田邊，遠遠看見稻穗，心裡非常高興，自認為願望達成，看著稻子捨不得離開。佛陀這時和眾比丘一起，進城乞食，遠遠看見婆羅門如此喜悅，就對眾比丘說：『你們看見那位婆羅門了嗎？』大家都回答說：『看見了。』佛陀默然不語，進城乞食，飯後各自回到精舍。

當天夜裡，天降大冰雹，把田里的稻子都打死了。婆羅門有一個女兒，也在夜裡死了。婆羅門因為這些事，愁悶憂煩，哭泣不止。第二天，眾比丘拿著缽進城乞食，就聽說婆羅門遭遇這些災禍，哭得非常悲傷，不是沙門、婆羅門以及國人所能解除他的憂愁的。比丘們吃完飯，回到佛陀那裡，行禮稟告說：『婆羅門的情況是這樣的。』話剛說完，婆羅門哭著來到佛陀那裡，向佛陀問候后，就坐在佛陀身邊。

佛陀知道他內心憂愁的根源，就對婆羅門說：『世間有五件事，是無法避免，也無法逃脫的。是哪五件事呢？是會耗損的法，想要不耗損，這是不可能的；是會亡失的法，想要不亡失，這是不可能的；是會生病的法，想要不生病，這是不可能的；是會衰老的法，想要不衰老，這是不可能的；是會死去的法，想要不死去，這是不可能的。』

English version Taisho Tripitaka Volume 04, No. 0198, The Buddha Speaks the Meaningful Foot Sutra

No. 198

The Buddha Speaks the Meaningful Foot Sutra, Scroll 1 (Eight Pairs, Sixteen Categories)

Translated by Upasaka Zhi Qian of Yuezhi in Wu

Chapter 1: The King Jietan

Thus have I heard:

The Buddha was in the Jeta Grove of Anathapindika's Garden in Shravasti. At that time, there was a Brahmin. Near the Jeta Grove was a large rice field, which was ripe and ready to be harvested in the morning or evening. The Brahmin got up early in the morning and went to the field. From afar, he saw the rice ears and was very happy in his heart. He thought his wish had been fulfilled and could not bear to leave the sight of the rice. At this time, the Buddha, along with the monks, entered the city to beg for food. From afar, he saw the Brahmin's joy and said to the monks, 'Have you seen that Brahmin?' They all replied, 'We have seen him.' The Buddha remained silent and entered the city to beg for food. After the meal, they each returned to the monastery.

That very night, there was a great hailstorm that killed all the rice in the field. The Brahmin also had a daughter who died that night. Because of these events, the Brahmin was filled with sorrow and grief, weeping without end. The next day, the monks took their bowls and entered the city to beg for food. They heard of the calamities that had befallen the Brahmin, and his weeping was so grievous that neither the Shramanas, Brahmins, nor the people of the country could alleviate his sorrow. After the monks finished their meal, they returned to the Buddha, bowed, and reported, 'The Brahmin's situation is like this.' As they finished speaking, the Brahmin, weeping, came to the Buddha, greeted him, and sat beside him.

The Buddha, knowing the root of his sorrow, said to the Brahmin, 'There are five things in the world that cannot be avoided, nor can one escape them. What are these five? The law of depletion, wanting it not to deplete, is impossible; the law of loss, wanting it not to be lost, is impossible; the law of sickness, wanting not to be sick, is impossible; the law of aging, wanting not to age, is impossible; the law of death, wanting not to die, is impossible.'

。

「凡人無道、無慧計，見耗減、亡棄、老、病、死法來，即生憂憒悲哀，拍髀熱自，耗身無益。何以故？坐不聞知諦，當如是。梵志！我聞有抱諦者，見耗減法、亡棄、老、病、死法來，不以為憂。何以故？已聞知諦，當如是。不是獨我家耗，世悉亦爾。世與耗俱生，我何從獨得離？慧意諦計，我今已耗，至使憂之，坐羸不食，面目委色，與我怨者快喜、與我厚者代憂，慘慼家事不修計耗，不可復得。已諦如是，見耗減、亡棄、老、病、死法來，終不復憂也。」

佛以是因緣，為梵志說偈：

「不以憂愁悲聲，　　多少得前所亡？ 　痛憂亦無所益，　　怨家意快生喜。 　至誠有慧諦者，　　不憂老病死亡， 　欲快者反生惱，　　見其華色悅好。 　飛響不及無常，　　珍寶求解不死， 　知去不復憂追，　　念行致勝世寶。 　諦知是不可追，　　世人我卿亦然， 　遠憂愁念正行，　　是世憂當何益？」

佛復為梵志極說經法，次說佈施、持戒，現天徑欲善，其惡無堅固。佛知梵志意軟向正，便見四諦。梵志意解，便得第一溝港道，如染凈繒，受色即好。便起，頭面著佛足，叉手言：「我今見諦，如引鏡自照

現代漢語譯本 『凡人沒有道義，沒有智慧的計謀，看到衰敗、失去、衰老、疾病、死亡的規律到來，就會產生憂愁、煩惱、悲哀，拍打大腿、焦躁不安，損害身體而毫無益處。為什麼呢？因為他們沒有聽聞和了解真理，所以才會這樣。梵志！我聽說有領悟真理的人，看到衰敗、失去、衰老、疾病、死亡的規律到來，不會因此而憂愁。為什麼呢？因為他們已經聽聞和了解真理，知道事情本該如此。不是隻有我家衰敗，世間所有都是這樣。世間與衰敗一同產生，我怎麼可能獨自擺脫呢？如果用智慧去思考真理，知道我現在已經衰敗，以至於為此憂愁，導致身體虛弱、不思飲食、面色憔悴，只會讓我的仇人高興，讓我的親人替我擔憂，悲傷地荒廢家事，而衰敗的事情也不可能再挽回。已經明白了這個道理，看到衰敗、失去、衰老、疾病、死亡的規律到來，最終都不會再憂愁了。』 佛陀因為這個因緣，為梵志說了偈語： 『不要因為憂愁悲傷的哭聲，就能挽回多少已經失去的東西？痛苦憂愁也沒有任何益處，只會讓仇人感到高興。真正有智慧、領悟真理的人，不會為衰老、疾病、死亡而憂愁，想要快樂的人反而會生出煩惱，看到美好的事物也會感到不悅。飛逝的時光無法抵擋無常，即使擁有珍寶也無法求得不死，知道失去的無法追回，就不要再憂愁追悔，要專注于修行，才能戰勝世間的珍寶。明白這個道理，知道失去的無法追回，世間的人，包括你我都是如此，遠離憂愁，專注于正道修行，世間的憂愁又有什麼益處呢？』 佛陀又為梵志詳細地講解了佛法，接著講了佈施、持戒，展示了天道的快樂，說明了惡的虛妄不實。佛陀知道梵志的心意已經轉向正道，便讓他領悟了四諦。梵志的心意豁然開朗，便證得了初果，就像潔凈的絲綢，染色后就會變得鮮艷。於是他起身，頭面觸地禮拜佛陀，合掌說道：『我現在已經領悟了真理，就像用鏡子照見自己一樣。』

English version 『Ordinary people, lacking in virtue and wisdom, when they see the laws of decay, loss, aging, sickness, and death approaching, they become worried, distressed, and sorrowful, beating their chests and becoming agitated, harming their bodies to no avail. Why is this? Because they have not heard and understood the truth, that is why. Brahmin! I have heard of those who have grasped the truth, when they see the laws of decay, loss, aging, sickness, and death approaching, they do not become worried. Why is this? Because they have already heard and understood the truth, knowing that things are as they should be. It is not only my family that decays, the whole world is like this. The world and decay arise together, how can I alone escape it? If one contemplates the truth with wisdom, knowing that I am already decaying, and to worry about it, causing my body to weaken, losing my appetite, and my face to become pale, it will only make my enemies happy and my loved ones worry for me, sadly neglecting my family affairs, and the decay cannot be reversed. Having understood this truth, when I see the laws of decay, loss, aging, sickness, and death approaching, I will ultimately not worry anymore.』 Because of this reason, the Buddha spoke a verse for the Brahmin: 『How much of what has been lost can be recovered by sorrowful cries? Painful worry is of no benefit, it only makes enemies happy. Those who truly have wisdom and have grasped the truth do not worry about aging, sickness, and death. Those who seek pleasure will instead create suffering, and even seeing beautiful things will bring displeasure. The fleeting moments cannot withstand impermanence, even with treasures one cannot seek immortality. Knowing that what is lost cannot be recovered, one should not worry and regret, but focus on practice, to overcome the treasures of the world. Understanding this truth, knowing that what is lost cannot be recovered, the people of the world, including you and I, are all like this. Stay away from worry, focus on the right path of practice, what benefit is there in worldly worries?』 The Buddha then explained the Dharma in detail to the Brahmin, followed by teachings on giving, keeping precepts, showing the happiness of the heavenly realms, and explaining the unreality of evil. The Buddha knew that the Brahmin's mind had turned towards the right path, and then led him to understand the Four Noble Truths. The Brahmin's mind opened up, and he attained the first stage of enlightenment, like a clean silk cloth, which becomes vibrant when dyed. Then he rose, bowed his head to the Buddha's feet, and said with his palms together: 『I have now understood the truth, like seeing myself in a mirror.』

。從今已后，身歸佛、歸比丘僧，受我為清信士，奉行五戒，盡形壽凈潔不犯戒。」便起，繞佛三匝而去。

眾比丘便白佛言：「快哉！解洗梵志意，乃如是至。」便喜笑而去。

佛語諸比丘：「不但是返解是梵志憂。過去久遠，是閻浮利地有五王。其一王名曰桀貪，治國不正，大臣、人民悉患王所為，便共集議言：『我曹家家出兵。』皆拔白到王前，共謂：『王寧自知所為不正、施行貪害萬姓不？急出國去，不者必相害傷。』王聞大恐怖、戰慄，衣毛悉豎，以車騎而出國去，窮厄織草䓸，賣以自給。大臣、人民取王弟拜作王，便正治，不枉萬姓。

「故王桀貪聞弟興將為王，即內歡喜計言：『我可從弟有所乞，可以自活。』便上書，具自陳說，便從王乞一鄹，可以自給。王即與之，愍傷其厄，得一𨽁便正治；復乞兩𨽁、四、五至十𨽁；二十、三十、四十、五十至百𨽁；二百至五百𨽁；便復乞半國，王即與之，便正治。

「如是久遠，桀貪生念，便興半國兵，攻弟國即勝，便自得故國。復生念：『我今何不悉興一國兵，攻二國、三國、四國？』便往攻，悉得勝，復正治四國。復生念：『今我何不興四國兵，攻第五國？』便往攻，即復得勝

現代漢語譯本：從今以後，我將歸依佛、歸依比丘僧，請接受我為在家信徒，我將奉行五戒，終身保持清凈不犯戒。』說完，他起身，繞佛三圈后離去。 眾比丘便對佛說：『太好了！能如此徹底地解除梵志的疑慮，真是太棒了！』然後他們高興地笑著離開了。 佛對眾比丘說：『不只是現在才解除這位梵志的憂慮。在過去很久以前，這閻浮提地方有五個國王。其中一個國王名叫桀貪，他治理國家不正，大臣和百姓都對他的所作所為感到厭惡，於是大家一起商議說：『我們每家都出兵。』他們都拿著武器來到國王面前，一起對他說：『你難道不知道自己所作所為不正，施行貪婪殘害百姓嗎？趕緊離開國家，不然我們一定會傷害你。』國王聽了非常害怕，渾身戰慄，汗毛都豎了起來，於是帶著車馬逃出國去，窮困潦倒，只能編織草蓆，靠賣草蓆來維持生計。大臣和百姓擁立國王的弟弟為王，他便公正地治理國家，不冤枉百姓。 『原來的國王桀貪聽說弟弟興起將要成為國王，心裡暗自高興，心想：『我可以向弟弟乞討一些東西，用來維持生計。』於是他上書，詳細地陳述了自己的情況，然後向國王乞討一個鄹，用來維持生計。國王就給了他，憐憫他的困境，得到一個鄹后，他便公正地治理；他又乞討兩個鄹、四個、五個直到十個鄹；二十個、三十個、四十個、五十個直到一百個鄹；二百個直到五百個鄹；然後他又乞討半個國家，國王就給了他，他便公正地治理。 『就這樣過了很久，桀貪產生了一個念頭，於是他率領半個國家的軍隊，攻打他弟弟的國家，結果獲勝，重新得到了原來的國家。他又產生一個念頭：『我現在為什麼不率領整個國家的軍隊，攻打兩個國家、三個國家、四個國家呢？』於是他前去攻打，全部獲勝，又公正地治理了四個國家。他又產生一個念頭：『我現在為什麼不率領四個國家的軍隊，攻打第五個國家呢？』於是他前去攻打，又獲得了勝利。

English version: From this day forward, I take refuge in the Buddha, take refuge in the Sangha of monks, and ask to be accepted as a lay disciple. I will observe the five precepts, maintaining purity and not breaking them for the rest of my life.』 Having said this, he rose, circumambulated the Buddha three times, and departed. The monks then said to the Buddha, 『Excellent! To be able to so thoroughly resolve the doubts of the Brahmin is truly wonderful!』 Then they happily laughed and left. The Buddha said to the monks, 『It is not only now that the worries of this Brahmin are resolved. In the distant past, in this Jambudvipa land, there were five kings. One of these kings was named Jietan, and he governed his country unjustly. The ministers and the people were all disgusted with his actions, so they gathered together and discussed, saying, 『Let each of our families send out troops.』 They all came before the king with weapons, and together they said, 『Do you not know that your actions are unjust, that you are greedy and harm the people? Quickly leave the country, or we will surely harm you.』 The king was terrified upon hearing this, trembling all over, his hair standing on end. So he fled the country with his chariots and horses, becoming impoverished and having to weave grass mats, selling them to support himself. The ministers and the people installed the king』s younger brother as king, and he governed the country justly, not wronging the people. 『The former king, Jietan, upon hearing that his younger brother was rising to become king, was secretly pleased, thinking, 『I can beg something from my brother to support myself.』 So he wrote a letter, detailing his situation, and then begged the king for one zhou to support himself. The king gave it to him, pitying his plight. After receiving one zhou, he governed justly; he then begged for two zhou, four, five, up to ten zhou; twenty, thirty, forty, fifty, up to one hundred zhou; two hundred up to five hundred zhou; then he begged for half the country, and the king gave it to him, and he governed justly. 『After a long time, Jietan had a thought, so he led the army of half the country to attack his brother』s country, and he was victorious, regaining his former country. He then had another thought: 『Why don』t I now lead the army of the entire country to attack two countries, three countries, four countries?』 So he went to attack, and he was victorious in all of them, and he governed four countries justly. He then had another thought: 『Why don』t I now lead the army of four countries to attack the fifth country?』 So he went to attack, and he was victorious again.』

。是時，陸地盡，四海內皆屬王，便改號自立為大勝王。

「天帝釋便試之，寧知厭足不？便化作小童梵志，姓駒夷，欲得見王，被髮、拄金杖、持金瓶，住宮門。守門者白王言：『外有梵志，姓駒夷，欲見王。』王言：『大善。』便請前坐，相勞問畢，卻謂王言：『我屬從海邊來，見一大國豐樂，人民熾盛，多有珍寶，可往攻之。』王審足，復欲得是國，王言：『我大欲得。』天王謂言：『可益裝船，興兵相待，卻後七日，當將王往。』適言天王便化去。

「到其日，便大興兵益裝船，不見梵志來。是時，王愁憂不樂，拍髀如言：『怨哉！我今以亡是大國，如得駒夷不堅獲，如期反不見。』是時，一國人民回坐向王，王啼亦啼，王憂亦憂。王處憂未嘗止，聞識經偈，便生意而說言：

「『增念隨欲，　　已有復愿，　　日盛為喜， 　　從得自在。』

「王便為眾人，說欲偈意，有能解是偈義者，上金錢一千。時坐中有少年，名曰郁多。郁多即白王言：『我能解是義，相假七日乃來對。』到七日，白母言：『我今欲到王所解王憂。』母謂子：『子且勿行，帝王難事如燃火，其教如利刀，難可親近。』子言：『母勿愁憂，我力自能淹王偈義，當得重謝，可以極自娛樂

現代漢語譯本：當時，陸地已經到了盡頭，四海之內都歸屬於這位國王，於是他便改稱號，自立為大勝王。 天帝釋便想試探他，看看他是否會滿足。於是化作一個名叫駒夷的小童梵志，想要見國王。他披散著頭髮，拄著金杖，拿著金瓶，站在宮門前。守門人稟告國王說：『外面有個梵志，名叫駒夷，想要見您。』國王說：『很好。』便請他進來坐下，互相問候完畢，梵志對國王說：『我從海邊來，看到一個大國，非常富饒，人民興旺，有很多珍寶，可以去攻打它。』國王貪得無厭，又想要得到這個國家，便說：『我非常想要得到。』天王說：『可以多準備船隻，興兵等待，七天之後，我將帶您去。』剛說完，天王就化身離開了。 到了那天，國王便大舉興兵，多準備船隻，卻不見梵志來。這時，國王愁眉不展，拍著大腿說：『可恨啊！我如今要失去這個大國了，如果得到駒夷，我一定不會放過他，可是他卻失約不見了。』這時，全國人民都轉過身來面向國王，國王哭泣，他們也跟著哭泣，國王憂愁，他們也跟著憂愁。國王的憂愁從未停止，聽到有人唸誦經偈，便有所感悟，說道： 『貪念隨著慾望增長，已經擁有的還想要更多，日益強盛就感到歡喜，從而得到自在。』 國王便對眾人講述這首偈語的含義，說有誰能解釋這首偈語的含義，就賞賜金錢一千。當時，坐著的人中有一個名叫郁多的少年。郁多立刻對國王說：『我能解釋這含義，請給我七天時間，我再來對您解釋。』到了第七天，他告訴母親說：『我現在要去國王那裡解釋國王的憂愁。』母親對兒子說：『你先別去，帝王的事情就像燃燒的火焰一樣危險，他們的教誨就像鋒利的刀刃，難以親近。』兒子說：『母親不要憂愁，我自有能力平息國王的憂愁，一定能得到重賞，可以盡情享樂。』

English version: At that time, the land had reached its end, and all within the four seas belonged to this king, so he changed his title and declared himself the Great Victorious King. The Heavenly Emperor Sakra then wanted to test him, to see if he would be satisfied. So he transformed into a young Brahmin boy named Kuma, who wanted to see the king. He had disheveled hair, leaned on a golden staff, and held a golden bottle, standing at the palace gate. The gatekeeper reported to the king, saying, 'There is a Brahmin named Kuma outside who wishes to see you.' The king said, 'Very well.' He invited him in to sit down, and after exchanging greetings, the Brahmin said to the king, 'I come from the seaside, and I saw a great country, very prosperous, with thriving people and many treasures, which could be attacked.' The king, insatiable, wanted to obtain this country as well, and said, 'I very much want to obtain it.' The Heavenly King said, 'You can prepare more ships and raise troops to wait. After seven days, I will take you there.' As soon as he finished speaking, the Heavenly King transformed and left. On that day, the king raised a large army and prepared many ships, but the Brahmin did not come. At this time, the king was worried and unhappy, slapping his thigh and saying, 'How hateful! I am now going to lose this great country. If I had obtained Kuma, I would not have let him go, but he broke his promise and did not appear.' At this time, the people of the entire country turned to face the king. When the king cried, they cried with him; when the king was worried, they were worried with him. The king's worry never ceased. Upon hearing someone recite a verse from the scriptures, he was inspired and said: 'Greed increases with desire, having already obtained, one still desires more, growing stronger daily brings joy, thus obtaining freedom.' The king then explained the meaning of this verse to the people, saying that whoever could explain the meaning of this verse would be rewarded with one thousand gold coins. At that time, among those sitting there was a young man named Uttara. Uttara immediately said to the king, 'I can explain the meaning, please give me seven days, and I will come back to explain it to you.' On the seventh day, he told his mother, 'I am now going to the king to explain the king's worries.' His mother said to her son, 'You should not go yet. The affairs of emperors are as dangerous as burning flames, and their teachings are like sharp blades, difficult to approach.' The son said, 'Mother, do not worry, I have the ability to quell the king's worries, and I will surely receive a great reward, which I can use to enjoy myself to the fullest.'

。』便到王所言：『我今來對其義。』即說偈言：

「『增念隨欲，　　已有復愿，　　已放不制， 　　如渴飲湯。　　悉以世地，　　滿馬金銀， 　　悉得不厭，　　有黠正行。　　如角距生， 　　日長取增，　　人生亦爾，　　不覺欲增。 　　飢渴無盡，　　日日復有，　　金山拄天， 　　狀若須彌，　　悉得不厭，　　有黠正行。 　　欲致痛冥，　　未嘗聞之，　　愿聞遠欲， 　　厭者以黠，　　厭欲為尊，　　欲漏難離。 　　黠人覺苦，　　不隨愛慾，　　如作車輪， 　　能使致堅。　　稍稍去欲，　　意稍得安， 　　欲得道定，　　悉舍所欲。』

「王言：『知意。悉治世地，盡四海內無不至屬，是亦可為厭，乃復遠欲貪海外國。』大勝王即謂郁多言：

「『童子若善，　　以尊依世。　　說欲甚痛， 　　慧計乃爾。　　汝說八偈，　　偈上千錢， 　　愿上大德，　　說義甚哀。』

「郁多以偈報言：

「『不用是寶，　　取可自給。　　最後說偈， 　　意遠欲樂。　　家母大王，　　身羸老年， 　　念欲報母，　　與金錢千，　　令得自供。』

「大勝王便上金錢一千，使得供養老母

現代漢語譯本 於是，他來到國王那裡說：『我今天來是爲了闡明這個道理。』隨即說了偈語： 『貪念隨著慾望增長，已經擁有的還想要更多，已經放縱的就難以控制，就像口渴了喝湯一樣。即使擁有整個世界，用金銀裝滿馬車，也永遠不會滿足，只有聰明的人才能走上正道。就像角從幼小長成，每天都在增長，人生也是如此，不知不覺慾望就增長了。飢渴是無止境的，每天都會有新的慾望產生。即使有金山高聳入雲，像須彌山一樣，也永遠不會滿足，只有聰明的人才能走上正道。 慾望會帶來痛苦和黑暗，這是從未聽說過的。我希望聽到遠離慾望的道理，厭惡慾望的人才是明智的，以厭惡慾望為尊貴，慾望的誘惑難以擺脫。聰明的人能覺察到痛苦，不隨從愛慾，就像製作車輪一樣，能夠使其堅固。逐漸去除慾望，內心才能逐漸安寧。想要達到道業的堅定，就必須捨棄一切慾望。』 國王說：『我明白了你的意思。即使治理整個世界，讓四海之內都歸順，這也可以說是滿足了，但你卻還要遠離慾望，貪求海外的國土。』大勝王就對郁多說： 『童子啊，你真是太好了，以尊貴的身份來依附世俗。你說的慾望的危害真是深刻，你的智慧真是了不起。你說了八句偈語，每句偈語值一千錢，我願意把這些錢獻給大德，你說的道理真是令人悲傷。』 郁多用偈語回答說： 『我不需要這些寶物，我取走足夠自己用的就行了。我最後說這句偈語，是爲了表達遠離慾望的快樂。我的母親，大王，她身體虛弱，年老體衰，我想要報答母親的養育之恩，請您給我一千金錢，讓她能夠自己生活。』 大勝王就賞賜給他一千金錢，讓他用來贍養母親。

English version Then he went to the king and said, 'I have come today to explain this principle.' Immediately, he spoke in verse: 'Greed increases with desire, having already, one desires more, having indulged, one cannot control, like drinking soup when thirsty. Even if one possesses the whole world, filling carts with gold and silver, one will never be satisfied, only the wise can walk the right path. Just as a horn grows from small to large, increasing daily, so is life, unknowingly desire increases. Hunger and thirst are endless, new desires arise daily. Even if there were a golden mountain reaching the sky, like Mount Sumeru, one would never be satisfied, only the wise can walk the right path. Desire brings pain and darkness, this has never been heard of. I wish to hear the principle of distancing oneself from desire, those who detest desire are wise, to detest desire is noble, the temptation of desire is hard to escape. The wise can perceive suffering, not following lust, like making a wheel, one can make it strong. Gradually removing desire, the heart can gradually find peace. To achieve the firmness of the path, one must abandon all desires.' The king said, 'I understand your meaning. Even if one governs the whole world, making all within the four seas submit, this could be said to be satisfaction, yet you still want to distance yourself from desire, coveting overseas lands.' King Dasheng then said to Yudo: 'Child, you are truly good, using your noble status to adhere to the mundane. What you said about the harm of desire is profound, your wisdom is truly remarkable. You spoke eight verses, each verse is worth a thousand coins, I am willing to offer these coins to the great virtue, what you said is truly sorrowful.' Yudo replied in verse: 'I do not need these treasures, I will take only what is enough for myself. I say this last verse to express the joy of distancing oneself from desire. My mother, O King, she is weak, old and frail, I wish to repay her kindness, please give me a thousand gold coins, so that she can support herself.' King Dasheng then bestowed upon him a thousand gold coins, for him to use to support his mother.

。」

佛語諸比丘：「是時大勝者，即種稻梵志是也；時童子郁多者，則我身是也。我是時亦解釋是梵志痛憂，我今亦一切斷是梵志痛憂已，終不復著苦。」

佛以是本因，演是卷義，令我後學聞是說，欲作偈句，為後世作明，令我經法久住。

義足經：

「增念隨欲，　　已有復愿，　　日增為喜， 　從得自在。　　有貪世欲，　　坐貪癡人， 　既亡欲愿，　　毒箭著身。　　是欲當遠， 　如附蛇頭，　　違世所樂，　　當定行禪。 　田種珍寶、　　牛馬養者，　　坐女系欲， 　癡行犯身，　　倒羸為強，　　坐服甚怨， 　次冥受痛，　　船破海中。　　故說攝意， 　遠欲勿犯，　　精進求度，　　載船至岸。」

佛說是義足經竟，比丘歡喜。

優填王經第二

聞如是：

佛在舍衛國祇樹給孤獨園。時有一比丘，在句參國石間土室中，長髮須爪，被壞衣。時優填王，欲出遊觀，到我跡山，侍者即敕治道橋，還白王：「已治道，王可出。」王但從美人、妓女，乘騎到我跡山，下車步上。有一美人，經行山中，從崎至崎，顧見石間土室中，有一比丘，長鬚發爪，衣服裂敗，狀類如鬼，便大聲呼天子：「是中有鬼。是中有鬼

現代漢語譯本 佛陀告訴眾比丘：『當時的大勝者，就是種稻的婆羅門；當時的童子郁多，就是我的前身。我當時也解除了這位婆羅門的痛苦憂愁，我現在也完全斷除了這種痛苦憂愁，最終不會再執著于苦。』 佛陀因為這個本來的因緣，演說了這部經的意義，讓後來的學人聽到這些話，想要作偈頌，為後世留下光明，使我的佛法長久住世。 義足經： 『隨著念頭增長慾望，已經擁有還想要更多，每天都更加貪求，從獲得中感到自在。有貪婪世俗慾望的人，就像被貪婪愚癡所束縛的人，一旦失去慾望和願望，就像毒箭射中身體。這種慾望應當遠離，就像附在蛇頭上一樣。違背世俗的快樂，應當專注于禪定修行。耕種田地、擁有珍寶、飼養牛馬的人，因為被女色慾望所束縛，愚癡的行為傷害自身，把衰弱看作強大，因為服從慾望而招致怨恨，接著在黑暗中遭受痛苦，就像船在海中破裂一樣。所以說要攝持心意，遠離慾望不要觸犯，精進修行求得解脫，就像乘船到達彼岸。』 佛陀說完這部義足經后，比丘們都非常歡喜。 優填王經第二 我聽聞是這樣的： 佛陀在舍衛國的祇樹給孤獨園。當時有一位比丘，在拘參國的石間土室中，留著長髮和指甲，穿著破舊的衣服。當時優填王想要出遊觀賞，來到我跡山，侍從就命令修整道路和橋樑，然後回來稟告國王：『道路已經修好，國王可以出發了。』國王只是帶著美人和**，騎著馬來到我跡山，下車步行上山。有一位美人，在山中行走，從崎嶇的地方走到崎嶇的地方，回頭看見石間土室中，有一位比丘，長著鬍鬚和指甲，衣服破爛，樣子像鬼一樣，就大聲呼喊天子：『這裡有鬼！這裡有鬼！』

English version The Buddha said to the monks: 'The great victor at that time was the Brahmin who planted rice; the boy Uttara at that time was my former self. I also relieved the Brahmin's pain and sorrow at that time, and now I have completely cut off this pain and sorrow, and will never again be attached to suffering.' Because of this original cause, the Buddha expounded the meaning of this sutra, so that later learners who hear these words would want to compose verses, to leave light for future generations, and to make my Dharma endure for a long time. The Sutra of Meaningful Verses: 'With the increase of thoughts, desires grow, and having already obtained, one desires more, becoming more greedy each day, feeling at ease from obtaining. Those who have worldly desires are like those bound by greed and ignorance. Once they lose their desires and wishes, it is like a poisoned arrow piercing the body. Such desires should be kept far away, like being attached to the head of a snake. Going against worldly pleasures, one should focus on practicing meditation. Those who cultivate fields, possess treasures, and raise cattle and horses, because they are bound by the desires of women, their foolish actions harm themselves, they see weakness as strength, and because of obeying desires, they incur resentment, then suffer in darkness, like a ship breaking in the sea. Therefore, it is said to control the mind, stay away from desires and do not transgress, diligently cultivate to seek liberation, like crossing the sea to reach the shore.' After the Buddha finished speaking this Sutra of Meaningful Verses, the monks were all very happy. The Second Sutra of King Udayana Thus have I heard: The Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, there was a monk in a stone chamber in the land of Kausambi, with long hair and nails, wearing tattered clothes. At that time, King Udayana wanted to go out for sightseeing and came to My Trace Mountain. The attendants ordered the roads and bridges to be repaired, and then returned to report to the king: 'The roads have been repaired, and the king can set off.' The king, with his beauties and ** , rode to My Trace Mountain, got off the carriage, and walked up the mountain. One of the beauties, walking in the mountains, from one rugged place to another, looked back and saw in a stone chamber a monk with long beard and nails, with tattered clothes, looking like a ghost, and shouted loudly to the emperor: 'There is a ghost here! There is a ghost here!'

。」王便遙問：「何所在？」美人言：「近在石間土室中。」

王即拔劍從之，見比丘如是，即問：「汝何等人？」對言：「我是沙門。」王問：「汝何等沙門？」曰：「我是釋迦沙門。」王言：「是應真耶？」曰：「非也。」「寧有四禪耶？」復言：「無有也。」「寧三禪、二禪耶？」復言：「無有。」「寧至一禪耶？」對曰：「言實一禪行。」

王便恚內不解，顧謂侍者黃門，以淫意念，是沙門凡俗人無真行，奈何見我美人，便敕侍者：「急取斷絃截來系是人。」侍者便去。山神念：「是比丘無過，今當怨死。我可擁護，令脫是厄。」便化作大豬身，徐走王邊。侍者即白王：「大豬近在王邊。」王便舍比丘，拔劍逐豬。比丘見王去遠，便走出到舍衛祇樹給孤獨園中，為諸比丘說本末，比丘即白佛。佛是時因是本，變有義生，命我比丘悉知經卷出語，為後世學作明，令我經道久住。

是時佛說義足經：

「系舍多所愿，　　住其邪所遮， 　以遮遠正道，　　慾念難可慧。 　坐可系胞胎，　　系色堅雖解， 　不觀去來法，　　慧是亦斷本。 　貪慾以癡盲，　　不知邪利增， 　坐欲被痛悲，　　從是當何依？ 　人生當覺是，　　世邪難可依， 　舍正不著念，　　命短死甚近

現代漢語譯本：國王便遠遠地問道：『（你）在什麼地方？』美人說：『就在石縫間的土室裡。』 國王立即拔出劍跟了過去，看見比丘是那個樣子，就問：『你是什麼人？』比丘回答說：『我是沙門。』國王問：『你是什麼沙門？』比丘說：『我是釋迦沙門。』國王說：『是應真嗎？』比丘說：『不是。』『有四禪嗎？』比丘又說：『沒有。』『有三禪、二禪嗎？』比丘又說：『沒有。』『至少有一禪嗎？』比丘回答說：『確實在修一禪。』 國王心中惱怒，很不理解，回頭對侍者黃門說，因為淫慾的念頭，認為這個沙門是凡俗之人，沒有真修行，怎麼能見到我的美人，就命令侍者：『快取斷絃來把這個人綁起來。』侍者就去了。山神心想：『這個比丘沒有過錯，現在要被冤枉而死。我應該保護他，讓他脫離這個災難。』就變成一頭大豬，慢慢走到國王身邊。侍者立即告訴國王：『大豬就在國王身邊。』國王就放下比丘，拔出劍追趕豬。比丘見國王走遠了，就跑出來，到了舍衛城的祇樹給孤獨園中，為眾比丘講述了事情的始末，比丘們就告訴了佛。佛當時因為這件事，產生了新的意義，命令眾比丘都要知道經書的內容，為後世學習的人做榜樣，使我的經道長久流傳。 當時佛說了《義足經》： 『執著于捨棄許多願望， 住在邪惡所遮蔽的地方， 因為遮蔽而遠離正道， 慾望難以用智慧看清。 坐著可以束縛胞胎， 束縛色身雖然堅固也會解脫， 不觀察過去和未來的法， 智慧也能斷除根本。 貪慾使人愚癡盲目， 不知道邪惡的利益在增長， 因為慾望而遭受痛苦悲傷， 從這裡應當依靠什麼呢？ 人生應當覺悟到這些， 世俗的邪惡難以依靠， 捨棄正道而不執著于念頭， 生命短暫，死亡非常臨近。』

English version: The king then asked from afar, 'Where are you?' The beauty said, 'Nearby, in a dirt chamber between the rocks.' The king immediately drew his sword and followed her. Seeing the bhikkhu in that state, he asked, 'Who are you?' The bhikkhu replied, 'I am a shramana.' The king asked, 'What kind of shramana are you?' The bhikkhu said, 'I am a Shakya shramana.' The king said, 'Are you an Arhat?' The bhikkhu said, 'No.' 'Do you have the four dhyanas?' Again, the bhikkhu said, 'I do not.' 'Do you have the third or second dhyana?' Again, the bhikkhu said, 'I do not.' 'Do you at least have the first dhyana?' The bhikkhu replied, 'Indeed, I practice the first dhyana.' The king was angered and confused. He turned to his attendant, the eunuch, and with lustful thoughts, he thought that this shramana was a common person without true practice. How could he have seen my beauty? He ordered the attendant, 'Quickly, take a broken string and tie this man up.' The attendant went. The mountain god thought, 'This bhikkhu is innocent, and now he will die unjustly. I should protect him and help him escape this calamity.' He transformed into a large boar and slowly walked towards the king. The attendant immediately told the king, 'A large boar is near the king.' The king then abandoned the bhikkhu, drew his sword, and chased after the boar. Seeing that the king had gone far away, the bhikkhu ran out and went to the Jeta Grove in Shravasti, where he told the other bhikkhus the whole story. The bhikkhus then told the Buddha. At that time, because of this event, the Buddha generated a new meaning and ordered all the bhikkhus to know the contents of the scriptures, to be an example for future generations to learn from, and to make my teachings last long. At that time, the Buddha spoke the 'Meaningful Discourse Sutra': 'Clinging to abandoning many desires, Dwelling in the place obscured by evil, Because of the obscuration, far from the right path, Desire is difficult to see with wisdom. Sitting can bind the fetus, Binding the physical form, though firm, will be released, Not observing the laws of the past and future, Wisdom can also cut off the root. Greed makes one foolish and blind, Not knowing that evil benefits are increasing, Because of desire, one suffers pain and sorrow, From this, what should one rely on? People should be aware of these things, The evils of the world are difficult to rely on, Abandoning the right path and not clinging to thoughts, Life is short, death is very near.'

。 　展轉是世苦，　　生死欲溪流， 　死時乃念怨，　　從欲詆胎極。 　自可受痛身，　　流斷少水魚， 　以見斷身可，　　三世復何增？ 　力欲于兩面，　　彼可覺莫著， 　莫行所自怨，　　見聞莫自污。 　覺想觀度海，　　有我尊不計， 　力行拔未出，　　致使乃無疑。」

佛說是義足經，比丘歡喜。

須陀利經第三

聞如是：

佛在舍衛國祇樹給孤獨園，為國王、大臣及理家所待敬，事遇不懈，飯食、衣被、臥床、疾藥，供所當得。

是時，梵志自坐其講堂，共議言：「我曹本為國王、大臣、人民、理家所待遇，今棄不復用。悉反事沙門瞿曇及諸弟子，今我曹當共作方便敗之耳。」便共議：「今但當求我曹部伍中最端正好女共殺之，以其死屍，埋于祇樹間。爾乃毀傷沙門瞿曇及諸弟子，令惡名遠聞，待遇者遠離，不復敬之。學者悉不復得衣食，皆當來事我曹。我曹便當為世尊，壞瞿曇，世無能勝我曹者。」即共行，謂好首言：「汝寧知我曹今棄，不復見用，反以沙門瞿曇為師，汝寧能忿，為眾作利不？」好首言：「作利云何？」曰：「唯舍壽命死耳。」答言：「我不能也。」曰：「汝不能爾者，從今以後，終不復內汝著數中也

現代漢語譯本 輾轉輪迴是世間的苦難，生死就像溪流般流逝。 臨死時才心生怨恨，從慾望出發指責胎兒的形成。 自己承受身體的痛苦，就像斷流后缺少水的魚。 由此可見斷絕自身是可行的，那麼三世輪迴又有什麼增加呢？ 努力想要兼顧兩方面，但他們卻可能覺察不到，不要執著。 不要做讓自己怨恨的事情，所見所聞不要讓自己被污染。 覺悟和思考就像渡過大海，有『我』的尊貴是不值得計較的。 努力修行卻未能解脫，最終導致疑惑不解。

佛陀說完這部《義足經》，比丘們都非常歡喜。

《須陀利經》第三

我聽聞是這樣的：

佛陀在舍衛國的祇樹給孤獨園，受到國王、大臣以及管理家務的人的尊敬和侍奉，事事都不懈怠，飲食、衣服、床鋪、醫藥，都得到應有的供養。

當時，一位婆羅門教徒坐在他們的講堂里，一起商議說：『我們本來是受到國王、大臣、人民、管理家務的人的待遇，現在卻被拋棄不再被重用。他們都反而去侍奉沙門瞿曇和他的弟子們，現在我們應當一起想辦法來破壞他們。』於是他們一起商議說：『現在我們只需找到我們族群中最端正美麗的女子，把她殺死，然後把她的屍體埋在祇樹園裡。這樣就可以毀壞沙門瞿曇和他的弟子們，讓他們惡名遠揚，那些侍奉他們的人就會遠離他們，不再尊敬他們。那些學習的人也都會得不到衣食，都應當來侍奉我們。我們就可以成為世尊，打敗瞿曇，世上沒有人能勝過我們。』他們立即一起行動，對一位美麗的女子說：『你難道不知道我們現在被拋棄，不再被重用，反而以沙門瞿曇為師，你難道能憤怒，為大眾謀福利嗎？』美麗的女子說：『如何謀福利呢？』他們說：『只有捨棄生命去死。』她回答說：『我不能這樣做。』他們說：『你不能這樣做，從今以後，就永遠不再把你算在我們的行列之中了。』

English version The cycle of transmigration is the suffering of the world, and life and death are like a flowing stream. Only at the time of death does resentment arise, blaming the formation of the fetus from desire. One suffers the pain of the body, like a fish without water after the stream has dried up. From this, it can be seen that severing oneself is feasible, so what is added by the three lifetimes of reincarnation? Trying to balance both sides, but they may not perceive it, do not be attached. Do not do things that make you resentful, and do not let what you see and hear pollute you. Enlightenment and thought are like crossing the sea, the dignity of 'I' is not worth considering. Efforts in practice have not led to liberation, ultimately leading to doubt and confusion.

After the Buddha finished speaking this 'Meaningful Discourse,' the monks were delighted.

The Sutra of Sudari, the Third

Thus have I heard:

The Buddha was in the Jeta Grove of Anathapindika in Shravasti, respected and served by the king, ministers, and those who managed households. They were diligent in all matters, providing food, clothing, bedding, and medicine as needed.

At that time, a Brahmin was sitting in their lecture hall, discussing together, saying: 'We were originally treated by the king, ministers, people, and those who managed households, but now we have been abandoned and are no longer valued. They have all turned to serve the Shramana Gautama and his disciples. Now we should work together to find a way to destroy them.' So they discussed together, saying: 'Now we only need to find the most beautiful woman in our group, kill her, and then bury her body in the Jeta Grove. This will destroy the Shramana Gautama and his disciples, making their bad reputation spread far and wide. Those who serve them will leave them and no longer respect them. Those who study will not be able to get food and clothing, and they should all come to serve us. We can then become the World Honored One, defeat Gautama, and no one in the world will be able to surpass us.' They immediately acted together, saying to a beautiful woman: 'Don't you know that we have been abandoned and are no longer valued, and instead they take the Shramana Gautama as their teacher? Can you be angry and benefit the masses?' The beautiful woman said: 'How can I benefit them?' They said: 'Only by giving up your life to die.' She replied: 'I cannot do that.' They said: 'If you cannot do that, from now on, you will never be counted among our ranks again.'

。」女聞大不樂，即言諾：「是我職當也。」眾學言：「善哉。」便共教女言：「從今以後，朝暮到佛所，數往祇樹間，悉令萬姓見知汝。如是，我曹共殺汝，埋著祇樹間，令瞿曇得毀辱不。」小女即承教，數數往來沙門所，令眾人知女如是，便取女殺，埋著祇樹間。

眾梵志便相聚會，到王宮門，稱怨言：「我曹學中有一女，獨端正，花色無雙，今生亡不知處。」王謂言：「女行來常在何所？」共對言：「常往來沙門瞿曇所。」王言：「爾者當於彼求。」便從王乞吏兵，王即與之。尋求行轉到祇樹間，便掘出死屍，著床上，共持于舍衛四道，悉遍里巷稱怨言：「眾人觀沙門瞿曇釋家子，常稱言德、戒，弘普無上，如何私與女人通，殺埋藏之？如是當有何法、何德、何戒行乎？」

食時，眾比丘悉持應器，入城乞食，眾理家人民，遙見便罵言：「是曹沙門，自稱言有法、德、戒，子曹所犯若此，當有何善？奈何復得衣食？」眾比丘聞如是，持空應器，出城洗手足，盛藏應器到佛所，作禮悉住不坐，如事具說。

是時，佛說偈言：

「無想放意妄語，　　眾斗被箭忍痛， 　聞凡放善惡言，　　比丘忍無亂意。」

佛告比丘：「我被是妄謗，不過七日耳

現代漢語譯本：女子聽了非常不高興，但立刻答應說：『這是我應盡的職責。』眾學徒說：『好啊。』便一起教女子說：『從今以後，早晚都要到佛陀那裡，多次往來於祇樹林間，讓所有百姓都知道你。如果這樣，我們就一起殺了你，埋在祇樹林間，讓瞿曇受到侮辱。』小女子就聽從了他們的教導，多次往來於沙門處，讓眾人知道她這樣做，然後他們就抓了女子殺了，埋在祇樹林間。 眾梵志便聚集在一起，來到王宮門前，喊冤說：『我們學徒中有一個女子，容貌端正，美貌無雙，現在無緣無故地失蹤了，不知道在哪裡。』國王問他們說：『這女子平時常去哪裡？』他們一起回答說：『常往來於沙門瞿曇那裡。』國王說：『既然這樣，就應該到那裡去找。』他們便向國王請求官吏和士兵，國王就給了他們。他們尋找著來到祇樹林間，便挖出了屍體，放在床上，一起抬著在舍衛城的四條街道上，到處喊冤說：『大家看看沙門瞿曇的弟子釋迦族人，常常自稱有德行、戒律，弘揚普世無上的教義，怎麼會私下與女人通姦，殺了人還埋藏起來？這樣的人還有什麼法、什麼德、什麼戒行呢？』 到了吃飯的時候，眾比丘都拿著缽，進城乞食，城裡的百姓，遠遠地看見他們就罵道：『你們這些沙門，自稱有法、有德、有戒，你們犯下這樣的罪行，還有什麼好？怎麼還能得到衣食？』眾比丘聽了這些話，拿著空缽，出城洗了手腳，收好缽，來到佛陀那裡，行禮后都站著沒有坐下，把事情的經過都說了。 這時，佛陀說了偈語： 『沒有想法而放縱妄語，眾人爭鬥被箭所傷忍受痛苦，聽到凡夫放縱善惡之言，比丘應當忍受而不亂心。』 佛陀告訴比丘們：『我被這樣的誣陷，不會超過七天。』

English version: The woman was very unhappy to hear this, but immediately agreed, saying, 'It is my duty.' The other students said, 'Good.' Then they taught the woman, 'From now on, morning and evening, you must go to the Buddha, frequently going back and forth in the Jeta Grove, so that all the people will know about you. If you do this, we will kill you together and bury you in the Jeta Grove, so that Gautama will be disgraced.' The young woman followed their instructions, frequently going to the Shramana, letting everyone know she was doing so. Then they seized the woman, killed her, and buried her in the Jeta Grove. The Brahmins then gathered together and went to the palace gate, crying out their grievances, 'Among our students, there was a woman, uniquely beautiful, with unparalleled looks, who has now disappeared for no reason, and we do not know where she is.' The king asked them, 'Where did this woman usually go?' They replied together, 'She often went to the Shramana Gautama.' The king said, 'In that case, you should look for her there.' They then requested officials and soldiers from the king, and the king granted them. They searched and came to the Jeta Grove, where they dug up the corpse, placed it on a bed, and carried it through the four streets of Shravasti, crying out their grievances everywhere, 'Look at the disciples of the Shramana Gautama, the Shakya clan, who always claim to have virtue and precepts, and to promote the supreme teachings, how can they secretly have affairs with women, kill them, and bury them? What kind of Dharma, virtue, or precepts do such people have?' At mealtime, the monks all took their bowls and went into the city to beg for food. The people of the city, seeing them from afar, cursed them, saying, 'You Shramanas, you claim to have Dharma, virtue, and precepts, but you commit such crimes, what good are you? How can you still receive food and clothing?' The monks, hearing these words, took their empty bowls, left the city, washed their hands and feet, put away their bowls, and went to the Buddha. After bowing, they all stood without sitting, and told him the whole story. At that time, the Buddha spoke a verse: 'Without thought, uttering false words, in the midst of strife, wounded by arrows, enduring pain, hearing the words of ordinary people, both good and evil, monks should endure without a disturbed mind.' The Buddha told the monks, 'This false accusation against me will not last more than seven days.'

。」是時，有清信女，字惟閻，于城中聞比丘求食悉空還，甚鄙唸佛及比丘僧，便疾行到祇樹，至佛所，頭面作禮，繞佛坐一邊。佛為廣說經法，惟閻聞經竟起，叉手白佛言：「愿尊及比丘僧，從我家飯七日。」佛默然受之，惟閻便繞佛三匝而去。至七日，佛告阿難：「汝與眾比丘，入城悉于里巷、四徼街道說偈言：

「『常欺倒邪冥，　　說作身不犯， 　　重冥行欺具，　　自怨到彼苦， 　　修地利分具，　　不守怨自賊， 　　惡言截頭本，　　常關守其門。 　　當尊反興毀，　　尊空無戒人， 　　從口內眾憂，　　嫉心眾不安， 　　摶掩利人財，　　力欺亦可致。 　　是悉皆可忍，　　是最以亡寶。 　　有怨于正人，　　世六餘有五。 　　惡有道致彼，　　坐意行不正， 　　欺咤有十萬。』」

阿難即受教，俱入城，于里巷四街道，說如佛所言。即時，舍衛人民及諸里家皆生意言：「釋家子實無惡，學在釋家，終不有邪行。」

是時，眾異梵志自於講堂有所訟。中有一人，言露子曹事，于外出聲言：「汝曹自共殺好首，而怨佛及弟子乎。」大臣聞是聲，便入啟王。王即召眾梵志問：「汝曹自共殺好首不？」便言：「實爾

現代漢語譯本：當時，有一位名叫惟閻的虔誠信女，她在城中聽說比丘們化緣都空手而歸，非常鄙視佛陀和比丘僧團。她便快步走到祇樹給孤獨園，來到佛陀面前，頂禮佛陀，然後繞佛一圈坐在一旁。佛陀為她廣泛地講解佛法，惟閻聽完佛法後起身，合掌對佛陀說：『我願供養世尊和比丘僧團七天的齋飯。』佛陀默然接受了她的請求，惟閻便繞佛三圈離去。到了第七天，佛陀告訴阿難：『你和眾比丘進入城中，在各街小巷、四通八達的街道上宣說偈語：』 『常常欺騙迷惑，說身體不會犯錯，重重迷惑行欺詐，自怨自艾到彼岸受苦，修習功德利益，不守護就會被自己怨恨，惡語是砍頭的根本，要常常關好自己的嘴巴。當尊敬的人反而被譭謗，尊敬的人空有虛名沒有戒律，憂愁從口中產生，嫉妒使人不安，貪圖別人的錢財，用武力欺壓也能得到。這些都可以忍受，最不能忍受的是失去珍寶。怨恨正直的人，世間六種惡行中還有五種。惡行會導致惡果，坐著的時候心意不正，欺騙和呵斥有十萬種。』 阿難立即接受教誨，和眾比丘一起進入城中，在各街小巷、四通八達的街道上，宣說佛陀所說的偈語。當時，舍衛城的人民和各家各戶都產生了這樣的想法：『釋迦牟尼的弟子們確實沒有惡行，在釋迦牟尼的教導下，最終不會有邪惡的行為。』 當時，一些外道梵志在講堂里爭論不休。其中一人說起露子曹的事情，在外面大聲說：『你們自己合夥殺了首領，卻怨恨佛陀和他的弟子嗎？』大臣聽到這話，便入宮稟告國王。國王立即召集眾梵志詢問：『你們自己合夥殺了首領嗎？』他們回答說：『確實如此。』

English version: At that time, there was a devout laywoman named Vimalā, who, upon hearing in the city that the monks were returning empty-handed from their alms rounds, greatly despised the Buddha and the monastic community. She quickly went to the Jeta Grove, approached the Buddha, bowed her head in reverence, and then circled him once before sitting to one side. The Buddha extensively expounded the Dharma for her. After listening to the Dharma, Vimalā rose, clasped her hands, and said to the Buddha, 'I wish to offer the Blessed One and the monastic community a meal for seven days.' The Buddha silently accepted her request, and Vimalā circled the Buddha three times before leaving. On the seventh day, the Buddha told Ananda, 'You and the monks should enter the city and proclaim these verses in the streets and alleys, and at the crossroads:' 'Often deceiving and confusing, saying the body does not err, deeply confused, acting deceitfully, self-pitying, reaching the other shore of suffering, cultivating merit and benefit, not guarding it, one will be resented by oneself, evil words are the root of beheading, always guard one's mouth. When the respected are slandered, the respected are empty names without precepts, worries arise from the mouth, jealousy makes one uneasy, coveting others' wealth, using force to oppress can also obtain it. These can all be endured, but the most unbearable is losing the treasure. Resenting the upright, there are five more of the six evils in the world. Evil deeds lead to evil consequences, sitting with an improper mind, deception and scolding are ten thousandfold.' Ananda immediately accepted the teaching and, together with the monks, entered the city and proclaimed the verses spoken by the Buddha in the streets and alleys, and at the crossroads. At that time, the people of Shravasti and the various households all had this thought: 'The disciples of Shakyamuni truly have no evil deeds; under the guidance of Shakyamuni, they will ultimately not have evil actions.' At that time, some non-Buddhist ascetics were arguing in the lecture hall. One of them spoke about the matter of the 'Lu Zi Cao' and said loudly outside, 'Did you all conspire to kill the leader yourselves, and yet resent the Buddha and his disciples?' When the minister heard this, he went to the palace to report to the king. The king immediately summoned the ascetics and asked, 'Did you all conspire to kill the leader yourselves?' They replied, 'Indeed, we did.'

。」王怒曰：「當重罰子曹，奈何於我國界，自稱為道，而有殺害之心？」即敕傍臣：「悉收子曹。」遍徇舍衛城裡巷匝，逐出國界去。

佛以食時，從諸比丘，皆持應器入城。時有清信士，名阿須利，遙見佛，便往作禮，揚聲白佛言：「聞者不識四方名心甚悲，所聞經法不能複誦，聞佛及比丘僧怨被惡名。」佛謂阿須利言：「不適有是宿命因緣。」

佛便說偈言：

「亦毀於少言，　　多言亦得毀， 　亦毀於忠言，　　世惡無不毀。 　過去亦當來，　　現在亦無有。 　誰盡壽見毀？　　難形尚敬難。」

佛廣為阿須利說經，便到須達家，直坐正座。須達便為佛作禮，叉手言：「我屬者悲，身不識方面，所聞經法不能複誦，聞佛及比丘僧怨被惡名。」

佛是時說偈言：

「我如象行鬥，　　被瘡不著想， 　念我忍意爾，　　世人無喜念。 　我手無瘡瘍，　　以手把毒行， 　無瘡毒從生，　　善行惡不成。」

佛廣為須達說經，便到維閻家，直坐正座。維閻作禮竟，叉手言：「屬者我悲，身不識方面，所聞經法不能複誦，聞佛及比丘僧怨被惡名。」

佛因為維閻說偈言：

「無曉欲使惱，　　內凈外何污？ 　愚人怨自誤，　　向風揚細塵

現代漢語譯本 國王憤怒地說：『應該重重懲罰你們這些曹，為什麼在我國境內，自稱修道，卻有殺害之心？』隨即命令身邊的侍臣：『把這些曹全部抓起來。』然後命令在舍衛城的大街小巷巡邏，把他們驅逐出國境。 佛陀到了吃飯的時間，和眾比丘一起，拿著缽進入城中。當時有一位名叫阿須利的虔誠信徒，遠遠地看見佛陀，便上前行禮，高聲對佛陀說：『聽到的人都不知道四方，內心非常悲傷，所聽聞的經法也不能再背誦，聽說佛陀和比丘僧團無辜地遭受惡名。』佛陀對阿須利說：『這並非沒有前世的因緣。』 佛陀於是說了偈語： 『少說話也會被譭謗，多說話也會被譭謗，忠言也會被譭謗，世間的邪惡沒有不被譭謗的。 過去、未來、現在，都沒有誰能一生不被譭謗。 難以形容的尚且令人敬畏，何況是譭謗呢？』 佛陀為阿須利廣泛地講解佛法，然後來到須達的家，直接坐在正座上。須達便向佛陀行禮，合掌說道：『我最近感到悲傷，身心迷茫，所聽聞的經法也不能再背誦，聽說佛陀和比丘僧團無辜地遭受惡名。』 佛陀這時說了偈語： 『我像大象在戰場上搏鬥，即使受傷也不會放在心上，想到我的忍耐之心就是這樣，世人卻不會有歡喜的念頭。 我的手上沒有傷口，即使用手去拿毒藥，沒有傷口毒藥也不會產生作用，善行不會變成惡行。』 佛陀為須達廣泛地講解佛法，然後來到維閻的家，直接坐在正座上。維閻行禮完畢，合掌說道：『最近我感到悲傷，身心迷茫，所聽聞的經法也不能再背誦，聽說佛陀和比丘僧團無辜地遭受惡名。』 佛陀於是為維閻說了偈語： 『沒有覺悟的人才會自尋煩惱，內心清凈，外在又怎麼會被污染呢？愚蠢的人怨恨只會自誤，就像逆風揚起細塵一樣。』

English version The king angrily said, 'These fellows should be severely punished. Why, within my kingdom, do they call themselves followers of the Way, yet harbor murderous intent?' He then ordered his attendants, 'Seize all of these fellows.' He commanded patrols throughout the streets and alleys of Shravasti, and had them expelled from the kingdom. At mealtime, the Buddha, along with the monks, entered the city with their bowls. At that time, a devout layperson named Asuri, seeing the Buddha from afar, approached and paid his respects. He then loudly said to the Buddha, 'Those who hear do not understand the four directions, and are deeply saddened. They cannot recite the scriptures they have heard, and they hear that the Buddha and the monastic community are unjustly suffering ill repute.' The Buddha said to Asuri, 'This is not without a past karmic cause.' The Buddha then spoke a verse: 'One is slandered for speaking little, one is slandered for speaking much, one is slandered for speaking truthfully; there is no evil in the world that is not slandered. In the past, in the future, and in the present, there is no one who is not slandered throughout their life. Even the formless is revered with difficulty, how much more so is slander?' The Buddha extensively explained the Dharma to Asuri, and then went to Sudatta's house, directly taking the main seat. Sudatta then bowed to the Buddha, and with his palms together, said, 'I have been saddened recently, my mind is confused, I cannot recite the scriptures I have heard, and I hear that the Buddha and the monastic community are unjustly suffering ill repute.' The Buddha then spoke a verse: 'I am like an elephant fighting in battle, even if wounded, I do not dwell on it. Thinking of my forbearance is like this, yet people do not have joyful thoughts. My hands have no wounds, even if I use my hands to handle poison, without wounds, the poison will not take effect. Good deeds will not become evil deeds.' The Buddha extensively explained the Dharma to Sudatta, and then went to Viyama's house, directly taking the main seat. Viyama, after paying his respects, with his palms together, said, 'Recently I have been saddened, my mind is confused, I cannot recite the scriptures I have heard, and I hear that the Buddha and the monastic community are unjustly suffering ill repute.' The Buddha then spoke a verse for Viyama: 'Those who are not enlightened cause themselves trouble. If the inside is pure, how can the outside be defiled? Foolish people's resentment only harms themselves, like throwing fine dust against the wind.'

。」

維閻是時快飯食佛比丘僧竟，澡水與，下坐聽佛說經。佛為說守戒凈行，悉見諸道便而去。

時國王波私匿，具從車騎，以王威法，出城到祇樹。欲前見佛故，乘騎未到，下車步入。遙見佛，便卻蓋、解冠、卻諸侍從、脫足金屣，便前為佛作禮就座，叉手白佛言：「屬者甚悲，身不識方面，所聞經法不復誦，聞佛及比丘僧怨被惡名。」

佛即為王說偈言：

「邪念說彼短，　　解意諦說善， 　口直次及尊，　　善惡舍不憂。 　以行當那舍，　　棄世欲自在， 　抱至德不亂，　　制欲人所詰。」

舍衛一國人民，悉生念疑：「佛及比丘僧，從何因緣，致是惡名聲厄？」共視佛威神，甚大巍巍，如星中月，適無敢難。

佛悉知其所念，便說是義足經言：

「如有守戒行人，　　問不及先具演， 　有疑正非法道，　　欲來學且自凈。 　以止不拘是世，　　常自說著戒堅， 　是道法黠所信，　　不著綺行教世。 　法不匿不朽言，　　毀尊我不喜恐， 　自見行無邪漏，　　不著想何瞋喜？ 　所我有以轉舍，　　鮮明法正著持， 　求正利得必空，　　以想空法本空

現代漢語譯本 維閻這時快速地吃完供養佛陀和比丘僧的飯食，然後給他們準備洗澡水，等他們洗完澡后，就退下座位聽佛陀講經。佛陀為他們講解持戒清凈的行為，讓他們明白各種修行之道，然後他們就離開了。 當時，波斯匿國王帶著車隊和騎兵，以國王的威儀，出城來到祇樹給孤獨園。他想去見佛陀，但因為車隊還沒到，就下車步行進入。他遠遠地看見佛陀，就摘下頭上的帽子，解下頭冠，讓侍從退下，脫下金鞋，然後走到佛陀面前，向佛陀行禮，然後坐下，合掌對佛陀說：『我最近感到非常悲傷，因為我分不清方向，聽過的佛法也記不住了，還聽說佛陀和比丘僧被誣陷，蒙受惡名。』 佛陀就為國王說了偈語： 『邪念說別人短處，理解真諦說善行，口說正直，次及尊敬，善惡都放下，不憂愁。用修行來捨棄，拋棄世俗慾望，才能自在，保持高尚的品德，不被擾亂，克制慾望，才會被人稱讚。』 舍衛國的人民都心生疑惑：『佛陀和比丘僧，因為什麼原因，遭受這樣的惡名聲？』他們看著佛陀威嚴的神態，非常偉大，如同星辰中的月亮，沒有人敢提出疑問。 佛陀知道他們心中的想法，就說了這首義足經： 『如果有人持戒修行，問他問題，不要急於全部說出，如果有人對正法有疑惑，想要來學習，就先讓他自己清凈。用停止來不執著於世俗，常常自己說持戒堅定，這是有智慧的人所相信的道法，不執著于虛妄的行為來教導世人。佛法不隱瞞，不朽壞，譭謗我，我不會不高興或恐懼，自己看到行為沒有邪惡的過失，不執著于想法，哪裡會有嗔恨和喜悅？我所擁有的都會轉舍，鮮明地持守正法，追求正道，最終會得到空性，因為執著于想法，法本性就是空的。』

English version At that time, Viyama quickly finished the meal offered to the Buddha and the monks, then prepared bath water for them. After they had bathed, he stepped down from his seat to listen to the Buddha preach. The Buddha explained the practice of keeping precepts and pure conduct, enabling them to understand the various paths of practice, and then they departed. At that time, King Pasenadi, with his chariots and cavalry, and with the majesty of a king, left the city and came to the Jeta Grove. He wanted to see the Buddha, but because his entourage had not yet arrived, he got out of his chariot and walked in. Seeing the Buddha from afar, he took off his hat, removed his crown, dismissed his attendants, took off his golden shoes, and then went before the Buddha, bowed to him, and sat down. He put his palms together and said to the Buddha, 'I have been very sad recently, because I cannot distinguish directions, I cannot remember the Dharma I have heard, and I have also heard that the Buddha and the monks have been slandered and have suffered a bad reputation.' The Buddha then spoke a verse for the king: 'Evil thoughts speak of others' shortcomings, understanding the true meaning speaks of good deeds, speak straight, next to respect, put down both good and evil, do not worry. Use practice to abandon, abandon worldly desires, to be free, maintain noble character, not to be disturbed, restrain desires, to be praised by people.' The people of Sravasti all had doubts: 'Why have the Buddha and the monks suffered such a bad reputation?' They looked at the Buddha's majestic appearance, which was very great, like the moon among the stars, and no one dared to ask questions. The Buddha knew what they were thinking, and then spoke this verse of the meaning-foot sutra: 'If someone practices keeping precepts, when asked questions, do not rush to say everything, if someone has doubts about the right Dharma, and wants to come to learn, then first let them purify themselves. Use stopping to not be attached to the world, often say that keeping precepts is firm, this is the Dharma that wise people believe in, do not be attached to false actions to teach the world. The Dharma does not hide, it is imperishable, if I am slandered, I will not be unhappy or afraid, seeing that my actions have no evil faults, not attached to thoughts, where will there be anger and joy? What I have will be given away, clearly upholding the right Dharma, seeking the right path, ultimately obtaining emptiness, because of attachment to thoughts, the nature of Dharma is empty.'

 　不著余無所有，　　行不願三界生， 　可瞑冥悉已斷，　　云何行有處所？ 　所當有悉裂去，　　所道說無愛著， 　已不著亦可離，　　從行拔悉捨去。」

佛說是義足經竟，比丘歡喜。

摩竭梵志經第四

聞如是：

佛在舍衛國祇樹給孤獨園。時有一梵志，字摩竭，卒死講堂。同學便著床上，共舁出於舍衛里巷四街道，舉聲言：「見摩竭者，悉得解脫；今見死屍亦解脫；后聞名者亦解脫。」

諸比丘食時悉持應器，入城求食，時見梵志說摩竭功德如是，食竟悉澡應器，還到佛所，作禮竟，皆就座，即為佛本末說如是。佛因是本演是卷，令我弟子悉聞解，廣為後世作明，令我經道久住。說是義足經：

「我見凈無有病，　　信見諦及自凈， 　有知是悉可度，　　苦斷習證前服。 　見好人以為凈，　　有慧行及離苦， 　黠除兇見凈徑，　　斷所見證至凈

現代漢語譯本 不執著于任何事物，行走時不願在三界中輪迴。 可以使昏昧無知完全斷絕，這樣的修行又怎會有固定的處所呢？ 所有應當擁有的都已捨棄，所宣說的道義中沒有愛戀執著。 已經不執著，也可以從中解脫，從修行中連根拔起，全部捨棄。

佛陀說完這部義足經后，比丘們都非常歡喜。

摩竭梵志經 第四

我聽聞是這樣的：

佛陀在舍衛國的祇樹給孤獨園。當時有一位名叫摩竭的婆羅門，突然死在了講堂里。他的同伴們便將他放在床上，一起抬到舍衛城的四條街道上，大聲宣揚：『見到摩竭的人，都能得到解脫；現在見到他的屍體也能解脫；以後聽到他名字的人也能解脫。』

眾比丘在吃飯時都拿著缽，進城乞食，當時見到婆羅門們這樣宣揚摩竭的功德。吃完飯後，他們洗凈缽，回到佛陀那裡，行禮后，都坐下，便將事情的來龍去脈告訴了佛陀。佛陀因此開始宣講這部經，讓我的弟子們都能聽聞理解，廣泛地為後世作指引，使我的經道長久流傳。這就是這部義足經所說的： 『我見到清凈無染，沒有疾病，相信真理，並自我凈化。 有智慧的人都能度過苦海，斷除苦因，證得先前的境界。 見到好人就認為是清凈的，有智慧的修行者能遠離痛苦。 聰明的人能消除邪見，走上清凈的道路，斷除所有見解，證得至高的清凈。』

English version Not clinging to anything, walking without desire for rebirth in the three realms. Able to completely sever all ignorance, how can such practice have a fixed place? All that should be possessed has been relinquished, in the teachings there is no love or attachment. Having no attachment, one can also be liberated from it, uprooting and abandoning everything from practice.

After the Buddha finished speaking this Sutra of Meaningful Verses, the monks were delighted.

The Sutra of the Brahmin Magadha, the Fourth

Thus have I heard:

The Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, there was a Brahmin named Magadha who suddenly died in the lecture hall. His companions placed him on a bed and carried him to the four main streets of Shravasti, proclaiming loudly: 'Those who see Magadha will all attain liberation; now seeing his corpse will also liberate; those who hear his name later will also be liberated.'

The monks, while going into the city with their bowls to beg for food, saw the Brahmins proclaiming the merits of Magadha in this way. After eating, they washed their bowls and returned to the Buddha. After paying their respects, they all sat down and told the Buddha the whole story. The Buddha then began to expound this sutra, so that my disciples could hear and understand it, and widely guide future generations, so that my teachings may endure. This is what the Sutra of Meaningful Verses says: 'I see purity without disease, believe in the truth, and purify myself. Those with wisdom can cross the sea of suffering, cut off the cause of suffering, and attain the previous state. Seeing good people is considered pure, wise practitioners can be free from suffering. The wise can eliminate wrong views, walk on the path of purity, cut off all views, and attain the highest purity.'

。 　從異道無得脫，　　見聞持戒行度， 　身不污罪亦福，　　悉已斷不自譽。 　悉棄上莫念后，　　有是行度四海， 　直行去莫念苦，　　有所念意便縛。 　常覺意守戒行，　　在上行想彼苦， 　念本念稍入行，　　不矯言審有黠。 　一切法無有疑，　　至見聞亦所念， 　諦見聞行力根，　　誰作世是六衰？ 　不念身不念尊，　　亦不願行至凈， 　恩怨斷無所著，　　斷世愿無所著。 　無所有為梵志，　　聞見法便直取， 　淫不淫著污淫，　　已無是當著凈。」

佛說是義足經竟，比丘悉歡喜。

鏡面王經第五

聞如是：

佛在舍衛國祇樹給孤獨園。眾比丘以食時，持應器入城欲求食，自念言：「今入城甚早，我曹寧可到異梵志講堂，與相勞徠便就坐

現代漢語譯本 從其他錯誤的道路無法解脫，通過見聞、持戒和修行來度過人生， 身體不沾染罪惡也是一種福報，完全斷絕了自我誇耀的行為。 完全捨棄過去，不要留戀未來，如果能這樣修行，就能走遍四海。 直接前行，不要畏懼苦難，一旦有所留戀，心就會被束縛。 經常覺察自己的心，守護戒律，修行，在修行時要想到那些受苦的人， 憶念根本，逐漸深入修行，不虛偽，言語真實，有智慧。 對一切法都沒有疑惑，對於所見所聞和所思所念， 要如實地觀察，通過修行來增強力量，誰會製造世間的六種衰敗呢？ 不要執著于身體，不要執著于尊貴，也不要希望通過修行達到清凈的境界， 恩怨都斷絕，沒有任何執著，斷絕世俗的願望，沒有任何執著。 成為一個一無所有的修行者，聽到佛法就直接接受， 執著于淫慾或不執著于淫慾，都是被淫慾所污染，已經沒有這些執著，就應該執著于清凈。 佛陀說完這部《義足經》后，比丘們都非常歡喜。 《鏡面王經》第五 我聽聞是這樣的： 佛陀在舍衛國的祇樹給孤獨園。眾比丘在吃飯的時候，拿著缽進入城裡去乞食，他們自己想：『現在進城還很早，我們不如先到其他梵志的講堂，和他們打個招呼，然後就坐下來。』

English version There is no escape from other wrong paths; one should pass through life by seeing, hearing, upholding precepts, and practicing. A body not stained by sin is also a blessing; one should completely cut off the act of self-praise. Completely abandon the past, do not dwell on the future; if one can practice in this way, one can travel the four seas. Go straight ahead, do not fear suffering; once there is attachment, the mind will be bound. Constantly be aware of one's mind, guard the precepts, and practice; when practicing, think of those who are suffering. Remember the root, gradually deepen the practice; be not false, speak truthfully, and have wisdom. Have no doubts about all dharmas; regarding what is seen, heard, and thought, Observe truthfully, and strengthen your power through practice; who creates the six declines of the world? Do not be attached to the body, do not be attached to honor, and do not hope to reach a state of purity through practice. Cut off both kindness and resentment, have no attachments; cut off worldly desires, have no attachments. Become a practitioner who has nothing; upon hearing the Dharma, accept it directly. Being attached to lust or not being attached to lust is both being defiled by lust; having no such attachments, one should be attached to purity. After the Buddha finished speaking this 'Meaningful Foot Sutra,' the monks were all very happy. 'The Mirror King Sutra,' the fifth. Thus have I heard: The Buddha was in the Jeta Grove in Sravasti, in the Garden of Anathapindika. The monks, at mealtime, took their bowls and entered the city to beg for food. They thought to themselves, 'It is still very early to enter the city, we might as well go to the lecture hall of other Brahmins, greet them, and then sit down.'

。」是時，諸梵志自共諍，生結不解，轉相謗怨：「我知是法，汝知何法？我所知合於道，汝所知合何道？我道法可猗行，汝道法難可親。目前說著后說，當后說反前說，多說法非與重擔不能舉，為汝說義不能解。汝定知法極無所有，汝迫復何對？以舌戟轉相中害，被一毒報以三。」

諸比丘聞子曹怨言：「如是亦不善，子言亦不證。」子曹正各起座，到舍衛求食，食竟舉藏應器，還到祇樹入園，為佛作禮，悉坐一面，便如事具說：「念是曹梵志學自苦，何時當得解？」

佛言：「是曹梵志，非一世癡冥。過去久遠，是閻浮利地，有王，名曰鏡面。時敕使者：『令行我國界無眼人，悉將來至殿下。』使者受敕即行，將諸無眼人到殿下，以白王。

「王敕大臣：『悉將是人去，示其象

現代漢語譯本：當時，那些婆羅門各自爭論，產生糾結無法解開，互相誹謗埋怨：『我懂得這個法，你懂得什麼法？我所懂得的符合正道，你所懂得的符合什麼道？我的道法可以依靠修行，你的道法難以親近。』他們一會兒說前面，一會兒又說後面，一會兒又反駁前面所說的，說了很多道理，卻像揹負重擔卻舉不起來一樣，為他們解釋道理他們也無法理解。『你肯定什麼法都不懂，你還爭辯什麼？』他們用言語像用矛戟一樣互相攻擊，被一句惡語攻擊，就用三句惡語反擊。 眾比丘聽到這些婆羅門的怨言，說道：『這樣也不好，他們說的話也不能證明什麼。』這些婆羅門各自起身，到舍衛城去乞食，吃完飯後收拾好餐具，回到祇樹園，向佛陀行禮，都坐在一旁，然後把事情的經過詳細地告訴佛陀：『想到這些婆羅門學習苦行，什麼時候才能得到解脫呢？』 佛陀說：『這些婆羅門，不是今生才如此愚昧。在過去很久遠的時候，在這閻浮提，有一位國王，名叫鏡面。當時他命令使者：『去我的國界內，把所有盲人都帶到殿下來。』使者接受命令后就去執行，把所有盲人都帶到殿下，並向國王稟報。 『國王命令大臣：『把這些人帶去，讓他們看看大象。』

English version: At that time, the Brahmins were arguing among themselves, creating knots that could not be untied, and slandering and blaming each other: 'I know this Dharma, what Dharma do you know? What I know is in accordance with the path, what path does what you know accord with? My Dharma can be relied upon for practice, your Dharma is difficult to approach.' They would speak of the front, then speak of the back, then contradict what they said before, speaking many principles, yet like carrying a heavy burden that cannot be lifted, and when explaining the principles to them, they could not understand. 'You certainly don't know any Dharma, what are you still arguing about?' They attacked each other with words like spears, and when attacked with one bad word, they would retaliate with three. The monks, hearing the Brahmins' complaints, said: 'This is not good, and what they say cannot prove anything.' The Brahmins each got up, went to Shravasti to beg for food, and after eating, they put away their utensils, returned to the Jeta Grove, paid homage to the Buddha, and sat to one side. Then they told the Buddha the whole story in detail: 'Thinking of these Brahmins practicing asceticism, when will they ever attain liberation?' The Buddha said: 'These Brahmins are not foolish only in this life. In the distant past, in this Jambudvipa, there was a king named Mirror Face. At that time, he ordered his messengers: 'Go to my kingdom and bring all the blind people to the palace.' The messengers received the order and went to carry it out, bringing all the blind people to the palace and reporting to the king. 'The king ordered his ministers: 'Take these people away and show them an elephant.'

。』臣即將到象廄，一一示之，令捉象，有捉足者、尾者、尾本者、腹者、脅者、背者、耳者、頭者、牙者、鼻者，悉示已，便將詣王所。

「王悉問：『汝曹審見象不？』對言：『我悉見。』王言：『何類？』中有得足者言：『明王，像如柱。』得尾者曰：『如掃帚。』得尾本者言：『如杖。』得腹者言：『如埵。』得脅者言：『如壁。』得背者言：『如高岸。』得耳者言：『如大箕。』得頭者言：『如臼。』得牙者言：『如角。』得鼻者言：『如索。』便復于王前，共諍訟象，諦如我言。

「王是時說偈言：

「『今為無眼會，　　空諦自謂諦， 　　見一言余非，　　坐一象相怨。』」

佛告諸比丘：「是時鏡面王者，即我身是；時無眼人者，即講堂梵志是；是時子曹，無智坐空諍，今子曹亦冥，空諍無所益。」

佛是時生是義，具撿此卷，令弟子悉解，為後世作明，令我經道久住

現代漢語譯本：『我將要到象廄去，一一展示給他們看，讓他們去觸控大象。有人摸到腳，有人摸到尾巴，有人摸到尾巴根部，有人摸到肚子，有人摸到脅部，有人摸到背部，有人摸到耳朵，有人摸到頭，有人摸到牙齒，有人摸到鼻子，都讓他們看清楚后，就帶他們去見國王。』 『國王問他們：『你們都仔細看過大象了嗎？』他們回答說：『我們都看過了。』國王問：『它像什麼？』其中摸到腳的人說：『尊敬的國王，大象像柱子。』摸到尾巴的人說：『像掃帚。』摸到尾巴根部的人說：『像棍子。』摸到肚子的人說：『像土堆。』摸到脅部的人說：『像墻壁。』摸到背部的人說：『像高高的岸。』摸到耳朵的人說：『像大簸箕。』摸到頭的人說：『像石臼。』摸到牙齒的人說：『像角。』摸到鼻子的人說：『像繩索。』他們又在國王面前，爭論大象的樣子，都認為自己說的是對的。 『這時國王說了偈語：』 『現在就像一群瞎子聚會，空自認為自己是對的，只看到一部分就說其他不對，因為觸控到大象的一部分就互相埋怨。』 佛告訴眾比丘：『當時的鏡面王，就是我的前身；當時的瞎子們，就是講堂里的婆羅門；當時那些愚昧無知，空自爭論的人，現在也一樣愚昧，空自爭論毫無益處。』 佛當時闡述這個道理，詳細整理了這個故事，讓弟子們都理解，為後世做榜樣，使我的佛法長久流傳。

English version: 'I will go to the elephant stable, show them one by one, and have them touch the elephant. Some will touch the foot, some the tail, some the base of the tail, some the belly, some the flank, some the back, some the ear, some the head, some the tusk, and some the trunk. After showing them all, I will bring them to the king.' 'The king asked them, 'Have you all carefully seen the elephant?' They replied, 'We have all seen it.' The king asked, 'What is it like?' Among them, the one who touched the foot said, 'O wise king, the elephant is like a pillar.' The one who touched the tail said, 'Like a broom.' The one who touched the base of the tail said, 'Like a stick.' The one who touched the belly said, 'Like a mound.' The one who touched the flank said, 'Like a wall.' The one who touched the back said, 'Like a high bank.' The one who touched the ear said, 'Like a large winnowing basket.' The one who touched the head said, 'Like a mortar.' The one who touched the tusk said, 'Like a horn.' The one who touched the trunk said, 'Like a rope.' Then they argued about the elephant's appearance in front of the king, each insisting that they were right.' 'At that time, the king spoke a verse:' 'Now it is like a gathering of the blind, vainly thinking they are right, seeing only a part and saying others are wrong, blaming each other because they touched only a part of the elephant.' The Buddha told the monks, 'The King Mirror-face at that time was my past self; the blind people at that time were the Brahmins in the lecture hall; those who were ignorant and argued in vain at that time are still ignorant now, and their vain arguments are of no benefit.' The Buddha then explained this principle, carefully organized this story, so that the disciples would all understand, to serve as an example for future generations, so that my Dharma may endure.

。說是義足經：

「自冥言是彼不及，　　著癡日漏何時明？ 　自無道謂學悉爾，　　但亂無行何時解？

「常自覺得尊行，　　自聞見行無比。 　已墮繫世五宅，　　自可奇行勝彼。 　抱癡住淫致善，　　已邪學蒙得度。 　所見聞諦受思，　　雖持戒莫謂可， 　見世行莫悉修，　　雖黠念亦彼行。 　興行等亦敬待，　　莫生想不及過， 　是已斷後亦盡，　　亦棄想獨行得。 　莫自知以致黠，　　雖見聞但行觀。 　悉無愿于兩面，　　胎亦胎舍遠離， 　亦兩處無所住，　　悉觀法得正止。 　意受行所見聞，　　所邪念小不想， 　慧觀法竟見意，　　從是得舍世空。 　自無有何法行？　　本行法求義諦， 　但守戒求為諦，　　度無極眾不還。」

佛說是義足經竟，比丘悉歡喜。

老少俱死經第六

聞如是：

佛在娑掃國城外安延樹下

現代漢語譯本： 這是義足經所說的： 『自己認為別人不如自己，執迷不悟，就像被遮蔽的太陽，何時才能光明？自己沒有領悟真理，卻認為所學都已足夠，只是徒增混亂，沒有實際行動，何時才能解脫？』 『常常自以為修行高尚，自認為所見所聞所行無人能比。已經深陷世俗的五種慾望之中，還自以為奇特的行為勝過他人。抱著愚癡沉溺於淫慾，卻認為邪門歪道也能得度。所見所聞所思所想，即使持戒也不要自以為是。看到世俗的行為不要全部效仿，即使聰明地思考也只是世俗的行為。』 『對於他人的行為也要尊敬對待，不要產生自己不如別人或勝過別人的想法。這樣才能斷除後患，捨棄妄想，獨自修行才能有所得。不要自以為聰明，即使有所見聞，也要通過實踐來觀察。』 『心中不要有任何偏執，對於輪迴的開始和結束都要遠離，也不要執著于任何一方，這樣才能觀察到法的真諦，達到真正的止息。對於意念、感受、行為、所見所聞，以及邪念，都不要執著。用智慧觀察法，最終才能看清自己的心意，從而捨棄世俗的空虛。』 『自己本來就沒有什麼法可執著，修行是爲了尋求真理的意義。如果只是守戒，卻認為這就是真理，那麼就無法度過無邊的苦海，無法不再輪迴。』 佛陀說完這部義足經，比丘們都非常歡喜。 老少俱死經第六 我聽聞是這樣的： 佛陀在娑掃國城外的安延樹下。

English version: This is what the Meaningful Foot Sutra says: 'Thinking oneself superior to others, one is deluded, like the sun obscured, when will there be light? Without understanding the truth, yet thinking one's learning is sufficient, one only increases confusion, without action, when will one be liberated?' 'Often thinking oneself noble in practice, believing one's own seeing, hearing, and actions are unmatched. Already deeply entangled in the five desires of the world, yet thinking one's peculiar behavior surpasses others. Holding onto ignorance and indulging in lust, yet believing that heretical ways can lead to salvation. What one sees, hears, thinks, and feels, even if one observes precepts, do not be self-righteous. Do not imitate all worldly behaviors, even clever thinking is just worldly behavior.' 'Treat others' actions with respect, do not think of oneself as inferior or superior to others. Only then can one cut off future troubles, abandon delusions, and only through solitary practice can one achieve something. Do not think oneself clever, even if one has seen or heard something, one must observe through practice.' 'Do not have any biases in the heart, stay away from the beginning and end of reincarnation, and do not cling to either side, only then can one observe the true meaning of the Dharma and reach true cessation. Do not cling to thoughts, feelings, actions, what one sees and hears, and evil thoughts. Observe the Dharma with wisdom, and finally one can see one's own mind, thus abandoning the emptiness of the world.' 'One originally has no Dharma to cling to, practice is to seek the meaning of truth. If one only observes precepts, yet thinks this is the truth, then one cannot cross the boundless sea of suffering and cannot escape reincarnation.' After the Buddha finished speaking this Meaningful Foot Sutra, the monks were all very happy. The Sixth Sutra on the Death of the Old and Young Thus have I heard: The Buddha was under the An Yan tree outside the city of Saso.

。時有一行車人，出城未到安延樹，車轂道敗，便下道，一面悒愁而坐。佛是時持應器從阿難入城求食，道見車轂敗壞，其主下道坐，悒愁不樂。即說是優檀經：

「如行車于道，　　舍平就邪道， 　至邪致憂患，　　如是壞轂輪。 　遠法正亦爾，　　意著邪行痛， 　愚服死生苦，　　亦有壞轂憂。」

佛便入城。城中時有一梵志死，壽年百二十死。復有一長者子，年七歲亦死。兩傢俱送喪，皆持五彩幡，諸女弱皆被髮，親屬啼哭悲淚。佛見因問阿難：「是何等人聚會，悲哀聲甚痛？」阿難即如事對。佛因是本，有生是義，令我弟子悉解撿是卷，為後世作明，令我經法久住。時佛說是義足經：

「是身命甚短，　　減百年亦死， 　雖有過百年，　　老從何離死？ 　坐可意生憂，　　有愛從得常， 　愛憎悉當別，　　見是莫樂家

現代漢語譯本 當時，有一個趕路的人，出城還沒到安延樹，車輪的輻條壞了，便下了路，獨自憂愁地坐在那裡。佛陀當時拿著缽，和阿難一起進城乞食，在路上看見車輪壞了，車主下路坐著，憂愁不樂。佛陀就說了《優檀經》中的偈語： 『就像車子在路上行駛，捨棄平坦的路而走邪路，走到邪路就會導致憂患，就像壞了車輪的輻條一樣。遠離正法也是這樣，心思執著于邪惡的行為就會痛苦，愚昧地承受生死的苦難，也會有車輪壞了的憂愁。』 佛陀隨後進了城。城裡當時有一個婆羅門死了，享年一百二十歲。又有一個長者的兒子，七歲也死了。兩家都送葬，都拿著五彩的幡，女眷們都披散著頭髮，親屬們哭泣悲傷。佛陀看見了，就問阿難：『這是什麼人聚會，悲哀的聲音如此悽慘？』阿難就把事情如實地告訴了佛陀。佛陀因此事，想到有生就有死的道理，讓我的弟子們都理解並檢查這部經卷，為後世做明燈，讓我的佛法長久住世。當時佛陀說了這首《義足經》中的偈語： 『這個身體壽命很短暫，即使活不到一百年也會死去，即使活過一百年，老了又怎麼能逃脫死亡呢？因為執著于喜歡的事物而產生憂愁，因為有愛就會有分離，愛和憎都會分別，看到這些就不要貪戀家庭。』

English version At that time, there was a traveler who, having left the city and not yet reached the An Yan tree, had his cart's wheel spokes break. He then got off the road and sat there, alone and sorrowful. The Buddha, at that time, was holding his alms bowl and entering the city with Ananda to beg for food. On the road, he saw the broken wheel and the owner sitting by the side, unhappy and sorrowful. The Buddha then spoke the verses from the 'Udana Sutra': 'Like a cart traveling on the road, abandoning the flat path for a crooked one, reaching the crooked path leads to sorrow, just like a broken wheel spoke. Being far from the righteous Dharma is also like this; the mind attached to evil actions suffers, foolishly enduring the suffering of birth and death, and also has the sorrow of a broken wheel.' The Buddha then entered the city. In the city, there was a Brahmin who had died at the age of one hundred and twenty. Also, a son of an elder, seven years old, had died. Both families were holding funerals, carrying five-colored banners, the women with their hair disheveled, and the relatives weeping with grief. The Buddha saw this and asked Ananda, 'What kind of gathering is this, with such sorrowful cries?' Ananda then told the Buddha the details. Because of this, the Buddha thought of the principle that where there is birth, there is death, and instructed his disciples to understand and examine this scripture, to be a light for future generations, and to let his Dharma endure. At that time, the Buddha spoke this verse from the 'Arthapada Sutra': 'This body's life is very short; even if it does not reach one hundred years, it will die. Even if it lives past one hundred years, how can old age escape death? Because of attachment to what is liked, sorrow arises; because there is love, there will be separation. Love and hate will all be separated. Seeing this, do not be attached to the home.'

。

「死海無所不漂，　　宿所貪愛有我， 　慧愿觀諦計是，　　是無我我無是。 　是世樂如見夢，　　有識寤亦何見？ 　有貪世悉亦爾，　　識轉滅亦何見？ 　聞是彼悉已去，　　善亦惡今不見， 　悉舍世到何所，　　識神去但名在。 　既悲憂轉相嫉，　　復不捨貪著愛， 　尊故斷愛棄可，　　遠恐怖見安處。 　比丘諦莫妄念，　　欲可遠身且壞， 　欲行止意觀意，　　已垂諦無止處。 　無止者亦尊行，　　愛不愛亦嫉行， 　在悲憂亦嫉行，　　無濡沾如蓮華。 　已不著亦不望，　　見聞邪吾不愛， 　亦不從求解脫，　　不污淫亦何貪？ 　不相貪如蓮華，　　生在水水不污， 　尊及世亦爾行，　　所聞見如未生。」

佛說是義足經竟，比丘悉歡喜。

彌勒難經第七

聞如是：

佛在王舍國多鳥竹園中。時眾老年比丘，在講堂坐行內事，轉相問法

現代漢語譯本 死海中沒有東西不能漂浮，執著于住所和貪愛是因為有『我』的存在。 以智慧和願望觀察真理，認為『是』，實際上是『無我』，『我』也並非『是』。 世間的快樂就像夢境一樣，有意識的時候醒來又看到了什麼呢？ 如果還有貪慾，世間的一切也都是如此，意識轉變消滅后又看到了什麼呢？ 聽說他們都已離去，善與惡現在都看不見了。 如果捨棄一切世俗，又能到達哪裡呢？意識和精神離去後，只留下一個名字。 既然悲傷憂愁會互相嫉妒，又不能捨棄貪婪和執著。 所以要斷絕愛慾，拋棄可貪之物，遠離恐懼，才能看到安穩的處所。 比丘們，要認真思考，不要妄念，慾望可以遠離，身體終將壞滅。 慾望的行動和停止，都要用心觀察，已經垂落的真理沒有停止之處。 沒有停止之處也是尊貴的行為，愛與不愛也是嫉妒的行為。 身處悲傷憂愁也是嫉妒的行為，要像蓮花一樣不被沾染。 已經不執著也不期望，所見所聞的邪惡，我都不喜歡。 也不從中尋求解脫，不被淫慾玷污，又有什麼可貪戀的呢？ 不互相貪戀，就像蓮花一樣，生長在水中卻不被水污染。 尊者和世人也應該這樣修行，所聽所見都如同未曾發生一樣。 佛陀說完這部《義足經》后，比丘們都非常歡喜。 《彌勒難經》第七 我聽聞是這樣的： 佛陀在王舍城的迦蘭陀竹園中。當時，一群年長的比丘在講堂里坐著，討論修行的事情，互相請教佛法。

English version Nothing does not float in the Dead Sea; attachment to dwelling and craving arise from the existence of 'I'. Observing truth with wisdom and aspiration, considering 'is', it is actually 'no-self', and 'I' is not 'is'. The pleasures of the world are like a dream; when conscious, what do you see upon waking? If there is still craving, everything in the world is the same; after the transformation and extinction of consciousness, what do you see? Having heard that they have all departed, good and evil are now unseen. If one abandons all worldly things, where can one reach? After consciousness and spirit depart, only a name remains. Since sorrow and grief lead to mutual jealousy, one cannot abandon greed and attachment. Therefore, one must sever desire, discard what is covetable, and stay away from fear to see a place of peace. Monks, contemplate diligently, do not have delusive thoughts; desire can be distanced, and the body will eventually decay. The actions and cessation of desire should be observed with the mind; the truth that has already descended has no place of cessation. Having no place of cessation is also a noble practice; love and non-love are also acts of jealousy. Being in sorrow and grief is also an act of jealousy; one should be like a lotus, unsoiled. Having no attachment and no expectation, the evil that is seen and heard, I do not like. Nor do I seek liberation from it; not being defiled by lust, what is there to crave? Not craving each other, like a lotus, growing in water but not being polluted by it. The venerable ones and the people of the world should also practice like this; what is heard and seen is as if it has not happened. After the Buddha finished speaking this 'Meaningful Discourse', the monks were all very happy. 'Maitreya's Difficult Questions' Seventh Thus have I heard: The Buddha was in the Karanda Bamboo Grove in Rajagriha. At that time, a group of elderly monks were sitting in the lecture hall, discussing matters of practice, and asking each other about the Dharma.

。采象子，字舍利弗，亦在座中，聞說內事律法難問，問不隨律言，亦無禮敬。是時，賢者大句私，亦在座中，便謂舍利弗言：「無，弟！勿于老年比丘有所疑，隨所言，恭敬先學。」廣為舍利弗說定意經：「如有賢者子，發道久在家，生意復念凈法，便除鬚髮已，信舍世事，被法衣、作沙門、精進行，附正離邪，已證為行，自知已度。」

時賢者彌勒，到舍利弗家，舍利弗便為彌勒作禮，便就座。彌勒即如法律難問，舍利弗冥於是事不能對。彌勒便起去，入城求食竟，盥澡藏應器，還到佛所，作禮畢就座，以偈問佛言：

「淫慾著女形，　　大道解癡根， 　愿受尊所戒，　　得教行遠惡。 　意著淫女形，　　亡尊所教令， 　亡正致睡臥，　　是行失次第。 　本獨行求諦，　　后反著色亂， 　奔車亡正道，　　不存舍正耶？ 　坐值見尊敬，　　失行亡善名， 　見是諦計學，　　所淫遠舍離

現代漢語譯本：采象子，字舍利弗，也在座中。他聽到關於內部戒律難以提問的說法，提問時不遵循戒律，也沒有禮貌。當時，賢者大句私也在座中，便對舍利弗說：『不要這樣，弟弟！不要對年長的比丘有所懷疑，要恭敬地聽從他們所說的，先學習。』他廣泛地為舍利弗講述了定意經：『如果有賢德的子弟，發心修道很久，在家中，又生起清凈的念頭，便剃除鬚髮，相信並捨棄世俗之事，穿上法衣，成為沙門，精進修行，依附正道，遠離邪惡，已經證實自己的修行，自己知道已經得度。』 當時，賢者彌勒來到舍利弗的家中，舍利弗便向彌勒行禮，然後就座。彌勒隨即提出一些關於戒律的難題，舍利弗對這些問題冥思苦想，卻無法回答。彌勒便起身離開，進城乞食完畢，洗漱並收好缽盂，回到佛陀那裡，行禮完畢后就座，用偈語向佛陀提問： 『淫慾執著于女人的形體，大道能夠解開愚癡的根源，愿接受您的教誨，從而能夠修行遠離邪惡。如果心意執著于**的形體，就會忘記您所教導的戒律，忘記正道而導致昏睡，這樣的行為是失去了次第。本來是獨自修行尋求真理，後來反而執著於美色而混亂，就像奔跑的馬車偏離了正道，難道不是捨棄了正道嗎？坐在那裡接受尊敬，卻因為行為不端而失去了好的名聲，看到這些真理就應該學習，從而遠離淫慾。』

English version: Caixiangzi, whose courtesy name was Shariputra, was also in the assembly. He heard that the internal precepts were difficult to question, and when he asked questions, he did not follow the precepts and was not respectful. At that time, the wise man Daju Si was also in the assembly, and he said to Shariputra, 'No, brother! Do not doubt the elder bhikkhus, respectfully listen to what they say, and learn first.' He extensively explained the Samadhi Sutra to Shariputra: 'If there is a virtuous son who has aspired to the path for a long time, while at home, he has a pure thought, then he shaves his beard and hair, believes and abandons worldly affairs, puts on the Dharma robe, becomes a shramana, diligently practices, adheres to the right path, and stays away from evil, has already proven his practice, and knows that he has been liberated.' At that time, the wise man Maitreya came to Shariputra's house, and Shariputra bowed to Maitreya and then took a seat. Maitreya then raised some difficult questions about the precepts, and Shariputra pondered these questions but could not answer them. Maitreya then got up and left, went into the city to beg for food, washed and put away his bowl, returned to the Buddha, bowed and took a seat, and asked the Buddha in verse: 'Lust is attached to the form of women, the great path can untie the roots of ignorance, I wish to receive your teachings, so that I can practice and stay away from evil. If the mind is attached to the form of **, one will forget the precepts you have taught, forget the right path and fall into drowsiness, such behavior is losing order. Originally, one practiced alone seeking the truth, but later became attached to beauty and became confused, like a runaway chariot deviating from the right path, is it not abandoning the right path? Sitting there receiving respect, but losing a good name due to improper behavior, seeing these truths one should learn, thus staying away from lust.'

。 　且思色善惡，　　已犯當何致？ 　聞慧所自戒，　　痛慚卻自思。 　常行與慧合，　　寧獨莫亂俱， 　著色生邪亂，　　無勢亡勇猛。 　漏戒懷恐怖，　　受短為彼負， 　已著入羅網，　　便欺出奸聲。 　見犯因緣惡，　　莫取身自負， 　堅行獨來去，　　取明莫習癡。 　遠可獨自處，　　諦見為上行， 　有行莫自憍，　　無倚泥洹次。 　遠計念長行，　　不欲色不色， 　善說得度痛，　　悉世淫自食。」

佛說是義足經竟，比丘悉歡喜。

勇辭梵志經第八

佛在舍衛國，當留三月竟，一時于祇樹給孤獨園中。是時，墮沙國諸長者子共賃一梵志，名勇辭，使之難佛取勝，謝金錢五百。梵志亦一時三月，諷五百餘難，難中有變，自謂無勝己者。

佛三月竟，從眾比丘，欲到墮沙國，轉行郡縣說經，次到墮沙猴猿溪邊，高觀殿中

現代漢語譯本 並且思考色慾的善惡，如果已經犯錯，應當如何處理？ 聽從智慧的教誨來約束自己，感到痛苦和慚愧，然後反思自己。 常常使行為與智慧相合，寧可獨自行動也不要與人胡亂混雜。 執著於色欲會產生邪念和混亂，失去力量和勇猛。 違犯戒律會心懷恐懼，接受短暫的快樂會為此付出代價。 一旦陷入羅網，就會發出欺騙的奸詐聲音。 看到犯錯的因緣是惡的，不要讓自身承擔罪責。 堅定地獨自修行，追求光明，不要沉溺於愚癡。 遠離人群，獨自修行，如實觀察是最高的修行。 有所修行不要自滿驕傲，無所依賴才能接近涅槃。 長遠地計劃和修行，不執著於色欲和非色慾。 善於說法可以解脫痛苦，世間所有的淫慾都會自食其果。 佛陀說完這部《義足經》后，比丘們都非常歡喜。 《勇辭梵志經》第八 佛陀在舍衛國，當要停留三個月結束時，一時在祇樹給孤獨園中。當時，墮沙國的各位長者子共同僱傭了一位名叫勇辭的梵志，讓他去為難佛陀以求取勝利，並許諾給他五百金錢作為報酬。這位梵志也用了三個月的時間，背誦了五百多個難題，難題中還有變化，自認為沒有人能勝過自己。 佛陀三個月結束后，帶領眾比丘，想要前往墮沙國，在各個郡縣巡迴說法，依次到達墮沙的猴猿溪邊，高觀殿中。

English version And consider the good and evil of lust; if a transgression has been committed, what should be done? Listen to the wisdom's teachings to restrain oneself, feel pain and shame, and then reflect on oneself. Always align actions with wisdom, rather be alone than mix with others haphazardly. Attachment to lust generates evil thoughts and confusion, losing strength and courage. Breaking precepts brings fear, accepting short-lived pleasure comes at a cost. Once caught in the net, one will utter deceitful and treacherous sounds. Seeing that the cause of transgression is evil, do not let oneself bear the burden. Firmly practice alone, seek enlightenment, do not indulge in ignorance. Stay away from crowds, practice alone, observing reality is the highest practice. If you have practiced, do not be complacent and arrogant, only by being independent can you approach Nirvana. Plan and practice for the long term, not being attached to lust or non-lust. Skillful teaching can liberate from suffering, all worldly lusts will devour themselves. After the Buddha finished speaking this 'Meaningful Foot Sutra', the monks were all very happy. 'The Sutra of the Brave Brahmin' the eighth The Buddha was in the country of Savatthi, when his three-month stay was about to end, at one time in the Jeta Grove, Anathapindika's Park. At that time, the sons of the elders of the country of Dhasa jointly hired a Brahmin named Brave Words, to challenge the Buddha to seek victory, and promised him five hundred gold coins as a reward. This Brahmin also spent three months, reciting more than five hundred difficult questions, with variations in the questions, thinking that no one could surpass him. After the Buddha's three months ended, he led the monks, wanting to go to the country of Dhasa, touring the counties to preach, and successively arrived at the Monkey Ape Creek in Dhasa, in the High Observation Hall.

。諸長者子即聞佛眾比丘到國，即相聚會合五百餘人。梵志言：「佛已到吾國，宜早窮難。」梵志即悉從長者子，往到佛所，相勞問便坐一面。長者子中，有為佛作禮者、向佛叉手者、默然者，悉就座。梵志熟視佛威神，甚大巍巍，不可與言，便內恐怖懾，不能復語。佛悉知梵志及長者子共議作，便說是義足經：

「自說凈法無上，　　余無法明及我， 　著所知極快樂，　　因緣諦住邪學。 　常在眾欲愿勝，　　愚放言轉相燒， 　意念義忘本語，　　轉說難慧所言。 　于眾中難合義，　　欲難義當竟句， 　在眾窮便瞋恚，　　所難解眾悉善。 　自所行便生疑，　　自計非后意悔， 　語稍疑忘意想，　　欲邪難正不助。 　悲憂痛所言短，　　坐不樂臥喑咋， 　本邪學致辭意，　　語不勝轉下意。 　已見是尚守口，　　急開閉難從生， 　意在難見對生，　　出善聲為眾光

現代漢語譯本 各位長者之子一聽說佛陀和他的比丘僧團來到了他們的國家，就聚集了五百多人。一位婆羅門說：『佛陀已經來到我們的國家了，我們應該儘快去辯論難倒他。』於是，婆羅門就帶著所有長者之子，一同前往佛陀所在之處，互相問候之後便坐在一旁。長者之子中，有的向佛陀行禮，有的向佛陀合掌，有的則保持沉默，都各自就座。婆羅門仔細觀察佛陀的威嚴神態，發現他非常莊嚴偉大，難以與之辯論，內心感到恐懼害怕，說不出話來。佛陀知道婆羅門和長者之子們商議的事情，於是就說了這首義足經： 『自稱自己的法是至高無上的，認為其他法都不能與我相比，執著于自己所知的，認為那是極大的快樂，因為因緣的真實而堅持錯誤的學說。 常常在眾人面前想要勝過別人，愚蠢地放縱言辭，反而互相傷害，心中想著義理卻忘記了原本的話語，轉而說出難以理解的言論。 在眾人之中難以理解其義理，想要辯論卻不能完整表達，在眾人面前被難倒就生氣，所提出的問題被眾人輕易解答。 對自己所做的事情產生懷疑，自己盤算卻又後悔，說話時稍有疑惑就忘記了想法，想要用邪見來為難正法，卻不能幫助自己。 悲傷憂愁，說話短促，坐立不安，躺臥時也默默無語，因為原本的邪見導致了這樣的結果，說話不能勝過別人，反而更加沮喪。 已經看到了這些，還是緊閉嘴巴，急於開口辯論，卻又因此產生困難，心中想著辯論，卻發現自己處於劣勢，發出善妙的聲音，才能成為眾人的光明。』

English version Upon hearing that the Buddha and his monastic community had arrived in their country, the sons of the elders gathered, numbering over five hundred. A Brahmin said, 'The Buddha has come to our land; we should challenge him as soon as possible.' So, the Brahmin, along with all the sons of the elders, went to where the Buddha was. After exchanging greetings, they sat to one side. Among the sons of the elders, some bowed to the Buddha, some joined their palms, and some remained silent, all taking their seats. The Brahmin carefully observed the Buddha's majestic presence, finding him so dignified and great that he was unable to speak, feeling fear and dread in his heart. The Buddha, knowing what the Brahmin and the sons of the elders had discussed, then spoke this verse of the 'Meaningful Foot' sutra: 'Claiming one's own Dharma is supreme, thinking no other Dharma can compare, clinging to what one knows as the greatest joy, adhering to false teachings due to the truth of conditions. Often desiring to surpass others in the crowd, foolishly indulging in words, causing mutual harm, thinking of the meaning but forgetting the original words, resorting to speaking incomprehensible things. In the crowd, it's hard to understand the meaning, wanting to debate but unable to express fully, being stumped in front of everyone, becoming angry, and having one's questions easily answered by the crowd. Doubting one's own actions, planning but then regretting, speaking with slight doubt, forgetting one's thoughts, wanting to challenge the right Dharma with wrong views, but not helping oneself. Sad and sorrowful, speaking briefly, restless when sitting, silent when lying down, because the original wrong views led to this result, unable to surpass others in speech, becoming even more dejected. Having seen these things, still keeping one's mouth shut, eager to open it and debate, but thereby creating difficulties, thinking of debating, but finding oneself at a disadvantage, only by uttering good sounds can one become a light for the crowd.'

。 　辭悅好生意喜，　　著歡喜彼自彼， 　自大可墮漏行，　　彼不學從何增？ 　已學是莫空諍，　　不從是善解脫， 　多倚生痛行司，　　行求輩欲與難。 　勇從來去莫慚，　　令當誰與汝議？ 　抱冥柱欲難曰：　　『汝邪諦自守癡， 　汝行花不見果。』　　所出語當求義， 　越邪度轉求明，　　法義同從相傷， 　于善法勇何言？　　彼善惡受莫憂。 　行億到求到門，　　意所想去諦思， 　與大將俱議軍，　　比螢火上遍明。」

佛說是義足經竟，比丘悉歡喜。

摩因提女經第九

佛在句留國，縣名悉作法。時有一梵志，字摩因提，生女端正，光世少雙，前後國王亦太子及大臣長者來求之，父皆不應：「得人類我女者，乃與為婦。」

佛時持應器，于縣求食，食竟，盥澡藏應器，出城到樹間閑靜處坐

現代漢語譯本 言辭悅耳，喜歡做生意，彼此之間都感到歡喜。 自大的人會犯錯，行為也會有漏洞，不學習又怎麼能增長智慧呢？ 已經學到的東西不要空費爭論，不執著於此才是真正的解脫。 大多依賴於痛苦的行為，行為的追求往往伴隨著困難。 勇敢地面對來去，不要感到羞愧，現在應該和誰商議呢？ 抱著黑暗的柱子，卻說：『你執著于邪見，真是愚癡，你的行為就像開花卻看不到結果。』 說出的話應該追求意義，超越邪見，轉而追求光明，法義相同卻互相傷害。 對於善法，有什麼可說的呢？善惡的報應都不要憂慮。 行為億萬次，最終是爲了到達目標，心中所想的要認真思考。 與大將一起商議軍事，就像螢火蟲的光芒遍佈天空一樣明亮。 佛陀說完這部意義深遠的經文后，比丘們都非常歡喜。 摩因提女經第九 佛陀在句留國，一個名叫悉作法的縣城。當時有一位婆羅門，名叫摩因提，他生了一個女兒，容貌端莊美麗，世間少有。前前後後的國王、太子、大臣和長者都來求婚，但她的父親都沒有答應，他說：『只有找到與我女兒相配的人，我才會把她嫁給他。』 當時，佛陀拿著缽，在縣城裡乞食，吃完飯後，洗手並收好缽，出城到樹林間的安靜地方坐下。

English version Words are pleasing, and they enjoy doing business, they are happy with each other. The arrogant will make mistakes, and their actions will have loopholes. If they don't learn, how can they increase their wisdom? Do not waste time arguing about what you have already learned. Not being attached to it is true liberation. Most rely on painful actions, and the pursuit of actions is often accompanied by difficulties. Be brave in facing comings and goings, do not feel ashamed. Who should you consult with now? Holding onto a dark pillar, yet saying: 'You are attached to wrong views, you are truly foolish. Your actions are like flowers blooming but not bearing fruit.' The words spoken should seek meaning, transcend wrong views, and turn to seek light. The meaning of the Dharma is the same, yet they harm each other. What is there to say about good Dharma? Do not worry about the retribution of good and evil. Act billions of times, ultimately to reach the goal. What you think in your heart should be carefully considered. Discussing military matters with a great general is like the light of fireflies spreading across the sky, bright and clear. After the Buddha finished speaking this profound scripture, the monks were all very happy. The Ninth Sutra of the Daughter of Makandika The Buddha was in the country of Kuru, in a town called Siddhattha. At that time, there was a Brahmin named Makandika, who had a daughter who was beautiful and unparalleled in the world. Kings, princes, ministers, and elders came to ask for her hand in marriage, but her father did not agree. He said, 'Only when I find someone worthy of my daughter will I marry her to him.' At that time, the Buddha was carrying his bowl, begging for food in the town. After eating, he washed his hands and put away his bowl, and went out of the town to a quiet place among the trees to sit down.

。摩因提食后出行園田，道經樹間，便見佛金色身，有三十二相，如日月王，自念言：「持女比是大尊，如此人比我女。」便還家謂婦言：「兒母寧知得所愿不？今得婿逾于女。」母聞亦喜，即莊飾女，眾寶瓔珞，父母俱將女出城。母見佛行跡，文現分明，謂父言：「寧知空出，終不得婿。」「何故？」婦說偈言：

「淫人曳踵行，　　恚者斂指步， 　癡人足踝地，　　是跡天人尊。」(地恐弛之錯)

父言：「癡人！莫還為女作患，女必得婿。」即將女到佛所，左手持臂、右手持瓶，因白佛：「今以女相惠，可為妾。」女見佛形狀端正無比，以三十二相，瓔珞其身，如明月珠，便淫意繫著佛。佛知其意如火燃。佛即時說是義足經言：

「我本見邪三女，　　尚不欲著邪淫， 　今奈何抱屎尿，　　以足觸尚不可。 　我所說淫不欲，　　無法行不內觀， 　雖聞惡不受厭，　　內不止不計苦

現代漢語譯本 摩因提吃完飯後去園子里散步，路過樹林時，看見佛陀金色的身軀，有三十二種美好的相貌，像太陽和月亮一樣光輝。他心想：『用我的女兒來比擬這位大尊者，這樣的人才配得上我的女兒。』於是他回到家告訴妻子說：『孩子的母親，你知道我們能如願以償嗎？現在我們得到的女婿比女兒還要優秀。』母親聽了也很高興，立刻打扮女兒，讓她佩戴各種珍寶瓔珞。父母一起帶著女兒出城。母親看到佛陀走過的腳印，紋路清晰分明，就對父親說：『你知道嗎，我們白跑一趟了，女兒最終是嫁不出去的。』『為什麼？』妻子用偈語說道： 『淫慾之人走路時會拖著腳後跟，嗔怒之人走路時會收攏腳趾，愚癡之人走路時腳踝會著地，而這腳印是天人尊者的。』（可能是『地』字寫錯了） 父親說：『真是個傻瓜！不要再為女兒製造麻煩了，女兒一定能嫁出去的。』於是帶著女兒來到佛陀面前，左手拉著女兒的手臂，右手拿著瓶子，向佛陀說道：『現在我把女兒送給您，讓她做您的妾侍。』女兒看到佛陀的相貌端正無比，具有三十二種美好的相貌，身上佩戴著瓔珞，像明亮的月珠一樣，心中便對佛陀產生了強烈的淫慾。佛陀知道她的心思像火焰一樣燃燒。佛陀隨即說了《義足經》中的偈語： 『我以前見到三個邪惡的女子，尚且不想沾染邪淫，現在怎麼會去擁抱這充滿屎尿的身體呢？用腳去觸碰尚且不可。我所說的淫慾是不可取的，不依法修行，不向內觀察，即使聽到惡語也不感到厭惡，內心不止息，不計算苦難。』

English version After eating, Mointi went for a walk in the garden. Passing through the trees, he saw the Buddha's golden body, with thirty-two auspicious marks, like the sun and moon. He thought to himself, 'Comparing my daughter to this great venerable one, such a person is worthy of my daughter.' So he returned home and told his wife, 'Mother of our child, do you know if our wish will be fulfilled? Now we have a son-in-law who is even more outstanding than our daughter.' The mother was also delighted upon hearing this, and immediately adorned her daughter with various precious jewels and necklaces. The parents then took their daughter out of the city together. The mother saw the Buddha's footprints, with clear and distinct patterns, and said to the father, 'Do you know, we've made a wasted trip, our daughter will ultimately not be able to marry.' 'Why?' The wife said in a verse: 'A lustful person walks with dragging heels, an angry person walks with toes curled, a foolish person walks with ankles touching the ground, and these footprints are of a heavenly venerable one.' (There might be a mistake with the character '地' which means 'ground') The father said, 'Fool! Don't create trouble for our daughter, she will surely get married.' So he took his daughter to the Buddha, holding her arm with his left hand and a bottle with his right, and said to the Buddha, 'Now I offer my daughter to you, let her be your concubine.' The daughter saw that the Buddha's appearance was incomparably dignified, with thirty-two auspicious marks, adorned with necklaces, like a bright moon pearl, and she developed a strong lustful desire for the Buddha. The Buddha knew that her mind was burning like a flame. The Buddha then spoke the verses from the 'Meaningful Foot Sutra': 'I have seen three evil women before, and I still did not want to engage in evil lust. How could I now embrace this body full of excrement and urine? Even touching it with my foot is unacceptable. The lust I speak of is undesirable, not practicing according to the Dharma, not looking inward, even if hearing evil words, one does not feel disgusted, the mind does not cease, and one does not calculate suffering.'

。 　見外好筋皮裹，　　尊云何當受是？ 　內外行覺觀是，　　于黠邊說癡行。 　亦見聞不為黠，　　戒行具未為凈， 　不見聞亦不癡，　　不離行可自凈。 　有是想棄莫受，　　有莫說守口行， 　彼五惱聞見棄，　　慧戒行莫淫凈。 　世所見莫行癡，　　無戒行彼想有， 　可我有墮冥法，　　以見可誰有凈？ 　諦見聞爾可謂，　　諦意取可向道， 　往到彼少不想，　　今奈何口欺尊？ 　等亦過亦不及，　　已著想便分別。 　不等三當何諍？　　悉已斷不空計。 　有諦人當何言？　　已著空誰有諍？ 　邪亦正悉無有，　　從何言得其短？ 　舍慾海度莫念，　　于𨽁縣忍行黠， 　欲已空止念想，　　世邪毒伏不生。 　悉遠世求敗苦，　　尊言離莫與俱， 　如水華凈無泥，　　重塵土不為萎。 　尊安爾無所貪，　　於世俗無所著， 　亦不轉所念想，　　行如度不隨識

現代漢語譯本： 外表看起來很好，但實際上只是筋骨和面板包裹著，怎麼能說這是值得尊敬的呢？ 要觀察內在和外在的行為，才能覺悟，在聰明人面前說愚蠢的行為。 即使能看到和聽到，也不算聰明，戒律行為完備也不一定清凈。 看不到也聽不到，也不算愚癡，不離開修行才能自我凈化。 如果有這樣的想法，就應該拋棄，不要接受，如果有不能說的，就應該守口修行。 那些五種煩惱，聽到看到就應該拋棄，智慧和戒律的修行，不要沉溺於淫慾，才能清凈。 世俗所見到的，不要去做愚蠢的事情，沒有戒律修行，卻認為自己有， 如果認為自己有，就會墮入黑暗的法則，以這樣的見解，誰能說自己是清凈的呢？ 真實地看到和聽到，你才能說，真實地理解才能走向正道。 到達那個境界，就很少有想法，現在怎麼能用謊言欺騙尊敬的人呢？ 平等也可能過分，也可能不足，一旦執著于想法，就會產生分別。 不平等的三種情況，又有什麼可爭論的呢？都已經斷絕了，不要再空想了。 有真理的人，又有什麼可說的呢？已經執著于空，誰還會爭論呢？ 邪惡和正義，本來就沒有，從哪裡能說出它們的缺點呢？ 捨棄慾望的海洋，不要再想，在艱難的境地，要忍耐修行，要聰明。 慾望已經空了，就停止念頭和想法，世俗的邪惡毒害，就不會產生。 遠離世俗，追求失敗和痛苦，尊敬的人說，要離開，不要和它們在一起。 就像水中的花朵，乾淨沒有泥土，即使被塵土覆蓋，也不會枯萎。 尊敬的人，你要安穩，不要貪婪，對於世俗，不要執著。 也不要被念頭和想法所轉移，修行就像渡河一樣，不要跟隨意識。

English version: The exterior looks good, but it's just skin and bones wrapped around, how can it be considered worthy of respect? One must observe inner and outer actions to awaken, speaking of foolish actions in front of the wise. Even seeing and hearing doesn't make one wise, and having complete precepts doesn't necessarily mean purity. Not seeing or hearing doesn't mean foolishness, and one can purify oneself by not abandoning practice. If such thoughts arise, they should be discarded, not accepted, and if there's something that can't be said, one should practice keeping silent. Those five afflictions, upon hearing and seeing, should be discarded. The practice of wisdom and precepts should not indulge in lust to achieve purity. What is seen in the world, one should not do foolish things. Without the practice of precepts, yet thinking one has them, If one thinks they have them, they will fall into the dark laws. With such a view, who can say they are pure? Truly seeing and hearing, then you can speak. Truly understanding can lead to the right path. Upon reaching that state, there are few thoughts. How can one deceive the respected with lies now? Equality can be excessive or insufficient. Once attached to thoughts, distinctions arise. What is there to argue about with the three unequal situations? They have all been cut off, so stop with empty thoughts. What is there for a truthful person to say? Having already clung to emptiness, who would argue? Evil and righteousness, they don't exist. From where can one point out their shortcomings? Abandon the sea of desires, stop thinking. In difficult situations, endure and practice wisely. Desires are empty, so stop thoughts and ideas. The evil poison of the world will not arise. Stay away from the world, seeking failure and suffering. The respected one says, leave, do not be with them. Like a flower in water, clean without mud, even if covered by dust, it will not wither. Respected one, be at peace, do not be greedy. For the world, do not be attached. Do not be swayed by thoughts and ideas. Practice like crossing a river, do not follow consciousness.

。 　三不作墮行去，　　舍不教三世事， 　舍不想無有縛，　　從黠解終不懈， 　制見想余不取，　　便厭聲步三界。」

佛說是義足經竟，比丘悉歡喜。

異學角飛經第十

聞如是：

佛在王舍國多鳥竹園中，為國王、大臣、長者、人民所敬事，以飯食、衣被、臥床、疾藥，共所當得。時梵志六世尊——不蘭迦葉、俱舍摩卻梨子、先跪鳩墮羅知子、稽舍今陂梨、羅謂娑加遮延、尼焉若提子——是六尊亦余梵志，共在講堂議言：「我曹本為世尊，國王、人民所待敬，云何今棄不復見用，悉反承事沙門瞿曇及弟子？念是釋家子，年尚少學日淺，何能勝我曹？但當與共試道，乃知勝不耳。至使瞿曇作一變，我曹作二；瞿曇作十六，我曹作三十二；轉倍之耳。」便共與頻沙王近親大臣語重謝：「令達我曹所議變意。」大臣即便宜白王如語。王聞大瞋恚，數諫通語臣已，便還歸里舍

現代漢語譯本 不去做會墮落的行為，不執著於過去、現在、未來三世的事情。 捨棄那些虛妄的想法，就不會有束縛，從智慧的理解出發，最終不會懈怠。 控制自己的見解和想法，不貪求其他，就會厭惡聲色，從而超越三界。 佛陀說完這部《義足經》后，比丘們都非常歡喜。

《異學角飛經》第十

我聽聞是這樣的：

佛陀在王舍城的迦蘭陀竹園中，受到國王、大臣、長者和人民的尊敬和供養，他們提供食物、衣服、床鋪和藥物等生活所需。當時，有六位外道宗師——不蘭迦葉、俱舍摩卻梨子、先跪鳩墮羅知子、稽舍今陂梨、羅謂娑加遮延、尼焉若提子——這六位宗師和其他外道，在講堂里議論說：『我們本來是受人尊敬的世尊，國王和人民都敬待我們，為什麼現在被拋棄不用，反而都去侍奉沙門瞿曇和他的弟子呢？那個釋迦族的弟子，年紀還小，學識尚淺，怎麼可能勝過我們？不如和他比試道法，才能知道誰更勝一籌。如果瞿曇能變現一種神通，我們就變現兩種；如果瞿曇能變現十六種，我們就變現三十二種，以此類推，加倍勝過他。』於是，他們一起去見頻婆娑羅王的親近大臣，再三懇求他：『請把我們想要比試神通的想法轉達給國王。』大臣覺得可以，就向國王稟告了這些話。國王聽后非常生氣，多次勸諫通報的大臣后，就回到了自己的住所。

English version Do not engage in actions that lead to downfall, and do not cling to the affairs of the three times: past, present, and future. By abandoning false notions, there will be no bondage. Starting from wise understanding, one will ultimately not slacken. Control your views and thoughts, do not crave for anything else, and you will become weary of sounds and forms, thus transcending the three realms. After the Buddha finished speaking this 'Meaningful Foot Sutra,' the monks were all very delighted.

The Tenth Sutra on the 'Heretical Sects' Challenge'

Thus have I heard:

The Buddha was in the Kalandaka Bamboo Grove in Rajagriha, revered and supported by the king, ministers, elders, and people, who provided food, clothing, bedding, and medicine. At that time, there were six heretical masters—Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, and Nigantha Nataputta—these six masters and other heretics, were discussing in the lecture hall, saying: 'We were originally revered as world-honored ones, respected by the king and the people. Why are we now abandoned and not used, while everyone serves the Shramana Gautama and his disciples? That Shakya clan disciple is still young and has shallow learning, how can he surpass us? It's better to test our spiritual powers with him to see who is superior. If Gautama can manifest one miracle, we will manifest two; if Gautama can manifest sixteen, we will manifest thirty-two, and so on, doubling our power to surpass him.' So, they went together to see King Bimbisara's close minister, repeatedly imploring him: 'Please convey our intention to compete in spiritual powers to the king.' The minister thought it was appropriate and reported these words to the king. The king was very angry upon hearing this, and after repeatedly advising the minister who had reported, he returned to his residence.

。

眾梵志忽見佛獨得待敬巍巍，便行到王宮門，上書具說變意，王即現所尊六人向瞋恚大罵。王已見諦，得果自證，終不信異學所為，便謂傍臣：「急將是梵志釋逐出我國界去。」梵志見逐，便相將到舍衛國。

佛于王舍國教授竟，悉從眾比丘，轉到郡縣，次還舍衛國祇桓中。梵志等不忍見佛得敬巍巍，便聚會六師，從諸異學，到波私匿王所，具說其變意。王即聽之，便乘騎到佛所，頭面著佛足竟，一面坐，叉手求愿：「諾世尊道德深妙，可現變化，使未聞見者生信意、已聞見者重解、使異學無餘語。」佛語王言：「卻後七日，當作變化。」王聞歡喜，繞佛三匝而去。

至期日，便為作十萬坐床，亦復為不蘭等，作十萬坐床息。時舍衛人民，悉空城出觀佛出威神。時梵志等，便各就座。王起白佛：「諾。世尊可就座現威神

現代漢語譯本 　　眾多婆羅門突然看到佛陀獨自受到尊敬，威嚴無比，便走到王宮門前，上書詳細說明了他們的不滿。國王立刻把之前尊重的六位外道叫來，對他們怒罵。國王已經領悟真諦，自己證得了果位，最終不相信其他學派的作為，便對身邊的臣子說：『快把這些婆羅門趕出我國國境。』婆羅門被驅逐后，便一起前往舍衛國。 　　佛陀在王舍城教化結束后，帶領所有比丘，轉往各郡縣，然後回到舍衛國的祇桓精舍。婆羅門等人不忍心看到佛陀受到如此尊敬，威嚴無比，便聚集六師，帶著其他外道，來到波斯匿王那裡，詳細說明了他們的不滿。國王聽后，便騎馬來到佛陀所在的地方，頭面觸地禮拜佛足后，在一旁坐下，合掌祈求：『世尊的道德深奧玄妙，可以展現神通變化，使未曾聽聞見到的人產生信仰，使已經聽聞見到的人加深理解，使其他學派無話可說。』佛陀對國王說：『七日之後，我將展現神通變化。』國王聽后非常高興，繞佛三圈后離去。 　　到了約定的日子，便準備了十萬個座位，也為不蘭等外道準備了十萬個座位。當時舍衛國的人民，都空城而出，觀看佛陀展現神威。當時婆羅門等人，便各自就座。國王起身對佛陀說：『世尊，可以就座展現神威了。』

English version Suddenly, many Brahmins saw the Buddha alone receiving respect and being majestic. They went to the palace gate and submitted a letter detailing their grievances. The king immediately summoned the six ascetics he had previously respected and scolded them angrily. Having already understood the truth and attained enlightenment himself, the king ultimately did not believe in the practices of other schools. He then told his ministers, 'Quickly expel these Brahmins from our kingdom.' After being expelled, the Brahmins went together to Shravasti. After the Buddha finished teaching in Rajagriha, he led all the monks to various counties and then returned to the Jetavana Monastery in Shravasti. The Brahmins and others could not bear to see the Buddha receiving such respect and being so majestic. They gathered the six teachers and, along with other heretics, went to King Prasenajit, detailing their grievances. After listening, the king rode to where the Buddha was, prostrated himself at the Buddha's feet, and sat to one side, clasping his hands in prayer: 'O World Honored One, your virtue is profound and mysterious. You can manifest miraculous transformations, so that those who have not heard or seen may develop faith, those who have heard and seen may deepen their understanding, and other schools will have nothing to say.' The Buddha said to the king, 'After seven days, I will manifest transformations.' The king was very happy to hear this, circumambulated the Buddha three times, and then left. On the appointed day, ten thousand seats were prepared, and ten thousand seats were also prepared for Purana and other heretics. At that time, the people of Shravasti all left the city to watch the Buddha display his divine power. The Brahmins and others then took their seats. The king rose and said to the Buddha, 'O World Honored One, you may take your seat and display your divine power.'

。」是時，般識鬼將軍適來禮佛，聞梵志欲與佛捔道，便作𩘚風雨吹其座，復雨沙礫，上至梵志膝者至髀者。佛便出小威神，使其座中悉火燃，炎動八方，不蘭等見佛座燃如是，悉歡喜，自謂：「道德使燃。」佛現神竟，炎燃則滅，梵志等乃知非其神所為，便向內憂有悔意。

佛即起師子座，中有一清信女，有神足，起叉手，白佛言：「世尊！不宜勞神，我欲與異學俱現神。」佛言：「不須，自就座，吾自現神足。」貧賤清信士須達女作沙彌，名專華色，與目揵蘭俱往白佛：「世尊！不宜勞威神，我今愿與之共捔道。」佛言：「不須，且自還座，我自現神足。」

佛意欲使眾人得福安隱，悉愍人天令得解脫，復伏梵志等，亦為後世學者作慧，使我道于未來得住留

現代漢語譯本：當時，般識鬼將軍正好來禮佛，聽到梵志想要和佛陀較量道法，就颳起狂風暴雨吹打他們的座位，又降下沙礫，有的沙礫堆積到梵志的膝蓋，有的甚至到了大腿。佛陀於是顯現小小的神通，使他們的座位都燃起火焰，火焰向四面八方涌動。不蘭等人看到佛陀的座位燃起火焰，都非常高興，自認為：『是我們的道行使火焰燃起來的。』佛陀顯現神通完畢，火焰就熄滅了，梵志等人才知道不是他們的神通所為，便內心憂愁，有了悔意。 佛陀隨即起身離開獅子座，這時有一位虔誠的女信徒，具有神通，起身合掌，對佛陀說：『世尊！不應該勞煩您親自顯現神通，我願意和這些外道一起顯現神通。』佛陀說：『不必了，你回到座位上，我親自顯現神通。』貧賤的虔誠信徒須達的女兒，出家做了沙彌，名叫專華色，和目犍連一起去稟告佛陀：『世尊！不應該勞煩您顯現威神，我今天願意和他們一起較量道法。』佛陀說：『不必了，你們先回到座位上，我親自顯現神通。』 佛陀的心意是想讓眾人得到福報和安穩，憐憫所有的人和天神，讓他們得到解脫，同時也要降伏梵志等人，也是爲了給後世的學者樹立榜樣，使我的佛法在未來能夠長久住世。

English version: At that time, General Pan Shi Gui happened to come to worship the Buddha. Upon hearing that the Brahmin wanted to compete with the Buddha in the Way, he created a fierce wind and rain that blew against their seats, and also rained down gravel, some of which piled up to the Brahmins' knees, and some even reached their thighs. The Buddha then manifested a small divine power, causing flames to ignite on their seats, with the flames surging in all directions. When Bu Lan and others saw the Buddha's seat ablaze, they were all very happy, thinking to themselves, 'It is our spiritual power that caused the flames to ignite.' After the Buddha finished manifesting his divine power, the flames extinguished, and the Brahmins and others then realized that it was not their divine power that had caused it, and they became worried and remorseful. The Buddha then rose from the lion seat. At this time, there was a devout female believer with divine powers who stood up, put her palms together, and said to the Buddha, 'World Honored One! You should not trouble yourself to manifest divine powers. I am willing to manifest divine powers together with these heretics.' The Buddha said, 'There is no need. Return to your seat. I will manifest divine powers myself.' The daughter of the poor and devout believer Sudatta, who had become a novice nun named Zhuan Hua Se, went with Maudgalyayana to report to the Buddha, 'World Honored One! You should not trouble yourself to manifest your majestic power. Today, I am willing to compete with them in the Way.' The Buddha said, 'There is no need. You should return to your seats first. I will manifest divine powers myself.' The Buddha's intention was to bring blessings and peace to all, to have compassion for all humans and gods, and to lead them to liberation. At the same time, he also wanted to subdue the Brahmins and others, and to set an example for future scholars, so that my Dharma could remain in the world for a long time in the future.

。佛時現大變神足，即從師子座飛起，往東方虛空中步行，亦箕坐猗右脅，便著火定神足，出五色光，悉令作雜色，下身出火、上身出水；上身出火、下身出水；即滅乃從南方來、覆滅乃從西方來、覆滅乃從北方虛空中住，變化所作，亦如上說。坐虛空中，兩肩各出一百葉蓮花，頭上出千葉華，華上有佛坐禪，光明悉照十方。天人亦在空中，散花佛上，皆言：「善哉！佛威神悉動十方。」佛即攝神足，還師子座。

是時，梵志等默然無言，皆低頭如鳩睡。時持和夷鐵，便飛于虛空，見炎烔然可畏，但使梵志等見耳。適現，子曹便大恐怖戰慄，衣毛皆豎，各各走。

佛便為雨眾人，廣說經法，說佈施、持戒、善見天徑、薄說愛慾好痛說，其災害著苦無堅固。佛以慧意，知眾人意濡住不轉，便為說四諦。中有身歸佛者、歸法者、歸比丘僧者；有長跪者、受戒者、有得溝港者、得頻來者、得不還者

現代漢語譯本：當時，佛陀展現出巨大的神通，立即從獅子座上飛起，向東方虛空中行走，也像箕坐一樣側臥著右脅，隨即進入火定神通，發出五色光芒，使之都變成雜色，下半身出火，上半身出水；上半身出火，下半身出水；隨即熄滅，然後從南方來，又熄滅，然後從西方來，又熄滅，然後從北方虛空中停留，所變化出的景象，也像上面所說的那樣。他坐在虛空中，兩肩各生出一百片蓮花，頭上生出千片蓮花，蓮花上有佛陀坐禪，光明照耀十方。天人也在空中，向佛陀散花，都說：『太好了！佛陀的威神震動十方。』佛陀隨即收回神通，回到獅子座上。 這時，婆羅門等人都沉默不語，都像睡著的鳩一樣低著頭。當時，持和夷鐵便飛到虛空中，顯現出火焰熊熊的可怕景象，但只讓婆羅門等人看見。剛一顯現，那些人就非常恐懼，戰慄不已，汗毛都豎了起來，各自逃跑。 佛陀於是為眾人降下法雨，廣泛宣說經法，講述佈施、持戒、善見天道，簡略地講述愛慾的快樂，詳細地講述它的災害，執著于痛苦而沒有堅固。佛陀以智慧觀察，知道眾人的心意已經柔和，不再固執，便為他們宣說四諦。其中有人皈依佛陀，有人皈依法，有人皈依比丘僧；有人長跪，有人受戒，有人證得須陀洹果，有人證得斯陀含果，有人證得阿那含果。

English version: At that time, the Buddha manifested great supernatural powers, immediately flying up from the lion's seat and walking in the eastern void, also reclining on his right side in a cross-legged posture. He then entered the fire samadhi, emitting five-colored lights, making them all variegated. His lower body emitted fire, and his upper body emitted water; his upper body emitted fire, and his lower body emitted water. He then extinguished the flames and came from the south, extinguished them again, then came from the west, extinguished them again, and then stayed in the northern void. The transformations he made were also as described above. Sitting in the void, a hundred lotus flowers emerged from each of his shoulders, and a thousand-petaled flower emerged from his head. On the flower, a Buddha sat in meditation, his light illuminating all directions. Devas and humans were also in the air, scattering flowers on the Buddha, all saying, 'Excellent! The Buddha's majestic power moves all directions.' The Buddha then withdrew his supernatural powers and returned to the lion's seat. At this time, the Brahmins and others were silent and speechless, all lowering their heads like sleeping doves. Then, Chiheyi Tie flew into the void, revealing a terrifying scene of blazing flames, but only for the Brahmins and others to see. As soon as it appeared, those people were greatly terrified, trembling, their hair standing on end, and they all ran away. The Buddha then rained down the Dharma on the crowd, extensively expounding the scriptures, speaking of giving, keeping precepts, the path to the heavens of good sight, briefly speaking of the pleasures of desire, and in detail speaking of its calamities, clinging to suffering without firmness. The Buddha, with his wisdom, knew that the minds of the people had become softened and were no longer stubborn, so he expounded the Four Noble Truths to them. Among them, some took refuge in the Buddha, some took refuge in the Dharma, and some took refuge in the Sangha; some knelt, some received precepts, some attained the Stream-enterer fruit, some attained the Once-returner fruit, and some attained the Non-returner fruit.

。

是時，人民皆共生意，疑何因緣棄家為道，復有斗訟？佛即知子曹疑，便化作一佛，著前端正，有三十二相，衣法衣，弟子亦能化作人。化人語、弟子亦語；佛語化人默然、化人語佛默然。何以故？正覺直度正所意故。

化佛即右膝著地，向佛叉手，以偈難問言：

「斗訟變何從起？　　致憂痛轉相疾， 　起妄語轉相毀，　　本從起愿說佛。 　坐憂可起變訟，　　轉相嫉致憂痛， 　欲相毀起妄語，　　以相毀斗訟本。 　世可愛何從起？　　轉世間何所貪？ 　從置有不復欲，　　從不復轉行受， 　本所欲著世愛，　　以利是轉行苦。 　不捨有從是起，　　以故轉后復有。 　隨世欲本何起？　　從何得別善惡？ 　從何有起本末？　　所製法沙門說， 　亦是世所有無，　　是因緣便欲生。 　見盛色從何盡？　　世人悉分別作， 　所從欺有疑意，　　亦是法雨面受

現代漢語譯本 當時，人們都在一起議論，疑惑是什麼原因讓他們拋棄家庭出家修道，而且還發生了爭鬥訴訟？佛陀知道弟子們心中的疑惑，就變化出一個佛，儀容端正，具有三十二種相好，身穿袈裟，他的弟子們也能變化成人。變化出來的人說話，弟子們也說話；佛陀說話，變化出來的人就沉默，變化出來的人說話，佛陀就沉默。這是為什麼呢？因為真正的覺悟是直接契合正道的本意。 變化出來的佛陀就右膝跪地，向佛陀合掌，用偈語提問說： 『爭鬥訴訟是從哪裡產生的？導致憂愁痛苦互相加劇，產生虛妄的言語互相詆譭，根本原因請佛陀開示。因為憂愁而可能引發爭鬥，互相嫉妒導致憂愁痛苦，想要互相詆譭而產生虛妄的言語，因為互相詆譭而產生爭鬥的根本。世間的愛戀是從哪裡產生的？世間所貪戀的是什麼？從放下執著不再有慾望，從不再有慾望而轉為修行接受，原本所執著的世間愛戀，因為利益而轉為修行之苦。不捨棄執著就是從這裡產生的，因此轉生后又會有。隨順世俗的慾望是從哪裡產生的？從哪裡能夠分辨善惡？從哪裡產生根本和末節？沙門所說的戒律，也是世間所有，因為這些因緣就產生了慾望。看到美好的事物是從哪裡消失的？世人都在分別執著，因為欺騙而產生疑惑，這也是佛法雨露的普遍恩澤。』

English version At that time, the people were all discussing together, wondering what caused them to abandon their families to become monks, and why there were disputes and lawsuits? The Buddha, knowing the doubts in his disciples' minds, transformed himself into another Buddha, with a dignified appearance, possessing the thirty-two marks of a great man, wearing a robe, and his disciples could also transform into people. The transformed person spoke, and the disciples also spoke; when the Buddha spoke, the transformed person was silent, and when the transformed person spoke, the Buddha was silent. Why was this? Because true enlightenment directly aligns with the true intention of the right path. The transformed Buddha then knelt on his right knee, clasped his hands towards the Buddha, and asked in verse: 'From where do disputes and lawsuits arise? Causing sorrow and pain to intensify, giving rise to false speech and mutual slander, please, Buddha, reveal the root cause. Because of sorrow, disputes may arise, mutual jealousy leads to sorrow and pain, the desire to slander each other gives rise to false speech, and from mutual slander comes the root of disputes. From where does worldly love arise? What is it that the world craves? From letting go of attachments and no longer having desires, from no longer having desires, one turns to practice and acceptance, the worldly love that was originally clung to, because of benefit, turns into the suffering of practice. Not abandoning attachments arises from this, and therefore, after rebirth, there will be more. From where do desires that follow the world arise? From where can one distinguish good from evil? From where do the root and the branch arise? The precepts spoken by the monks are also all worldly, and because of these causes and conditions, desires arise. From where does the sight of beautiful things disappear? People in the world all make distinctions and attachments, because of deception, doubts arise, and this is also the universal grace of the Dharma rain.'

。 　念從何學慧跡？　　愿解法明學說。 　所有無本從何？　　無所親從何滅？ 　盛亦減悉一義，　　愿說是解現本， 　有亦無著細濡，　　去來滅無所有。 　盛亦滅義從是，　　解現賢本儘是。 　世細濡本從何？　　著世色從何起？ 　從何念不計著？　　何因緣著可色？ 　名色授著細濡，　　本有有色便起， 　寧度癡得解脫，　　因緣色著細濡。 　從何得舍好色？　　從眾愛從何起？ 　所著心寧悉盡，　　諦行知如解脫， 　不想想不色想、　　非無想不行想， 　一切斷不著者，　　因想本戲隨苦。 　我所問悉已解，　　今更問愿復說。 　行𣺡悉成具足，　　設無不勝尊德。 　是極正有何邪？　　向徑神得果慧， 　尊行定樹林間，　　無有餘最善說。 　知如是一心向，　　尊已著不戒行， 　疾行問度世間，　　斷世舍是彼身。」

佛說是義足經竟，比丘悉歡喜

現代漢語譯本：

『念頭是從哪裡產生智慧的痕跡？』 『希望您能解釋佛法的明晰學說。』 『一切事物沒有根本，是從哪裡來的？』 『沒有親近的事物，是從哪裡消滅的？』 『興盛和衰減都包含著同一個道理，』 『希望您能解釋顯現的根本，』 『有和無都不要執著于細微的濡染，』 『來去和滅亡都沒有實在的本體。』 『興盛和滅亡的意義都是由此而來，』 『解釋顯現的賢明根本都是如此。』 『世間的細微濡染是從哪裡來的？』 『執著於世間色相是從哪裡產生的？』 『從哪裡產生不計較執著的念頭？』 『是什麼因緣導致執著於色相？』 『名色相互給予執著和細微的濡染，』 『本來有了色相就會產生，』 『寧願度過愚癡而獲得解脫，』 『因緣色相執著于細微的濡染。』 『從哪裡能夠捨棄美好的色相？』 『從眾多的愛慾是從哪裡產生的？』 『所執著的心寧願全部消盡，』 『如實修行，知道真相就能解脫，』 『不想想，不想色相，』 『不是沒有想，也不是不行想，』 『一切都斷絕而不執著，』 『因為想的根本是戲論，隨之而來的是痛苦。』 『我所問的您都已解答，』 『現在再問，希望您再次解說。』 『修行都已圓滿具足，』 『假設沒有，也無法勝過您的尊貴品德。』 『這是最正的，哪裡會有邪惡？』 『朝著這條道路，神識就能獲得智慧的果實，』 『尊者在樹林間禪定修行，』 『沒有比這更善妙的說法了。』 『知道真相，一心向往，』 『尊者已經不再執著于戒律的修行，』 『迅速修行，詢問如何度過世間，』 『斷絕世俗，捨棄此身。』

『佛陀說完這部義足經后，比丘們都非常歡喜。』 English version:

'From where does the thought arise, the trace of wisdom?' 'May you explain the clear doctrine of the Dharma.' 'Where does everything without a root come from?' 'Where does the extinction of what is not close come from?' 'Prosperity and decline all contain the same meaning,' 'May you explain the manifested root,' 'Do not cling to the subtle defilements of existence and non-existence,' 'Coming, going, and extinction have no real substance.' 'The meaning of prosperity and extinction comes from this,' 'The wise root of manifestation is all like this.' 'Where do the subtle defilements of the world come from?' 'Where does attachment to worldly forms arise from?' 'From where does the thought of not calculating attachment arise?' 'What causes attachment to forms?' 'Name and form give rise to attachment and subtle defilements,' 'Originally, when form exists, it arises,' 'Rather pass through ignorance and attain liberation,' 'The cause of form is attachment to subtle defilements.' 'From where can one abandon beautiful forms?' 'From where do the many desires arise?' 'May the attached mind be completely extinguished,' 'Practice truthfully, knowing the truth leads to liberation,' 'Not thinking of thought, not thinking of form,' 'Not without thought, nor not practicing thought,' 'Sever everything and do not cling,' 'Because the root of thought is delusion, and suffering follows.' 'What I asked, you have all answered,' 'Now I ask again, may you explain once more.' 'Practice is all complete and fulfilled,' 'Even if there were none, none could surpass your noble virtue.' 'This is the most righteous, where would there be evil?' 'Towards this path, the spirit can attain the fruit of wisdom,' 'The Venerable practices meditation in the forest,' 'There is no better teaching than this.' 'Knowing the truth, with one mind aspiring,' 'The Venerable no longer clings to the practice of precepts,' 'Practice quickly, ask how to pass through the world,' 'Sever the mundane, abandon this body.'

'After the Buddha finished speaking this Sutra of Meaningful Footsteps, the monks were all very joyful.'

'Where does the thought arise, the trace of wisdom?' 'May you explain the clear doctrine of the Dharma.' 'Where does everything without a root come from?' 'Where does the extinction of what is not close come from?' 'Prosperity and decline all contain the same meaning,' 'May you explain the manifested root,' 'Do not cling to the subtle defilements of existence and non-existence,' 'Coming, going, and extinction have no real substance.' 'The meaning of prosperity and extinction comes from this,' 'The wise root of manifestation is all like this.' 'Where do the subtle defilements of the world come from?' 'Where does attachment to worldly forms arise from?' 'From where does the thought of not calculating attachment arise?' 'What causes attachment to forms?' 'Name and form give rise to attachment and subtle defilements,' 'Originally, when form exists, it arises,' 'Rather pass through ignorance and attain liberation,' 'The cause of form is attachment to subtle defilements.' 'From where can one abandon beautiful forms?' 'From where do the many desires arise?' 'May the attached mind be completely extinguished,' 'Practice truthfully, knowing the truth leads to liberation,' 'Not thinking of thought, not thinking of form,' 'Not without thought, nor not practicing thought,' 'Sever everything and do not cling,' 'Because the root of thought is delusion, and suffering follows.' 'What I asked, you have all answered,' 'Now I ask again, may you explain once more.' 'Practice is all complete and fulfilled,' 'Even if there were none, none could surpass your noble virtue.' 'This is the most righteous, where would there be evil?' 'Towards this path, the spirit can attain the fruit of wisdom,' 'The Venerable practices meditation in the forest,' 'There is no better teaching than this.' 'Knowing the truth, with one mind aspiring,' 'The Venerable no longer clings to the practice of precepts,' 'Practice quickly, ask how to pass through the world,' 'Sever the mundane, abandon this body.' 'After the Buddha finished speaking this Sutra of Meaningful Footsteps, the monks were all very joyful.'

。

佛說義足經卷上 大正藏第 04 冊 No. 0198 佛說義足經

佛說義足經卷下

吳月支優婆塞支謙譯

猛觀梵志經第十一

聞如是：

佛在釋國迦維羅衛樹下，從五百比丘，悉應真，所作已具，已下重擔，聞義已度，所之生胎滅盡。

是時，十方天下地神妙天來佛所，欲見尊德及比丘僧。是時，梵四天王相謂言：「諸學人寧知，佛在釋國迦維羅衛樹下，從五百真人。復十方天地諸神妙天，悉來禮佛，欲見尊威神及諸比丘。我今何不往見其威神？」四天王即從第七天飛下，譬如壯士屈伸臂頃，來到佛邊，去尊不遠，便俱往禮佛及比丘僧，各就座。

一梵天就座，便說偈言：

「今大會於樹間，　　來見尊皆神天。 　今我來欲聽法，　　愿復見無極眾

現代漢語譯本 佛說義足經卷上 大正藏第 04 冊 No. 0198 佛說義足經

佛說義足經卷下

吳月支優婆塞支謙譯

猛觀梵志經第十一

聞如是：

佛在釋國迦維羅衛樹下，與五百比丘同在，他們都已證得阿羅漢果，所作已辦，放下重擔，聽聞佛法后已得解脫，不再受輪迴之苦。

這時，十方天下的地神和妙天都來到佛陀所在之處，想要瞻仰佛陀的尊德以及比丘僧團。當時，四位梵天王互相說道：『諸位修行人是否知道，佛陀在釋迦國迦毗羅衛的樹下，與五百位真人同在。而且十方天地的諸神和妙天，都來禮拜佛陀，想要瞻仰佛陀的威嚴神力以及諸位比丘。我們現在何不去瞻仰他們的威嚴神力呢？』四天王隨即從第七天飛下，如同壯士屈伸手臂一般迅速，來到佛陀身邊，離佛陀不遠，便一同禮拜佛陀以及比丘僧團，然後各自就座。

一位梵天就座后，便說偈頌道：

『今日大會在樹下，前來瞻仰皆神天。 我今前來欲聽法，愿再見無量眾。』

English version The Sutra of the Buddha's Discourse on the Meaningful Foot, Volume One Taisho Tripitaka Volume 04, No. 0198, The Sutra of the Buddha's Discourse on the Meaningful Foot

The Sutra of the Buddha's Discourse on the Meaningful Foot, Volume Two

Translated by Upasaka Zhi Qian of the Yuezhi Kingdom of Wu

The Eleventh Sutra of the Brahmin's Fierce Observation

Thus have I heard:

The Buddha was in the Shakya country, under a tree in Kapilavastu, with five hundred bhikkhus, all of whom were Arhats, having completed their tasks, laid down their burdens, having heard the Dharma and attained liberation, and whose cycle of rebirth was extinguished.

At that time, the earth gods and wondrous devas from the ten directions of the world came to the Buddha's place, wishing to see the Venerable's virtue and the Sangha of bhikkhus. At that time, the four Brahma kings said to each other: 'Do the learners know that the Buddha is in the Shakya country, under a tree in Kapilavastu, with five hundred true ones? Moreover, the gods and wondrous devas from the ten directions of the world have all come to pay homage to the Buddha, wishing to see the Venerable's majestic power and the bhikkhus. Why don't we go now to see their majestic power?' The four heavenly kings then flew down from the seventh heaven, as quickly as a strong man extends and retracts his arm, and came to the Buddha's side, not far from the Venerable, and together they paid homage to the Buddha and the Sangha of bhikkhus, and each took their seats.

One Brahma took his seat and then spoke a verse:

'Today, the great assembly is under the tree, All the gods and devas have come to see the Venerable. Today, I have come to hear the Dharma, I wish to see the boundless assembly again.'

。」

二梵天適就座便說偈言：

「在是學當制意，　　直學行知身正， 　如御者善兩轡，　　護眼根行覺意。」

三梵天就座便說偈言：

「力斷七伏邪連，　　意著止如鐵根， 　舍世觀凈無垢，　　慧眼明意而攝。」

四梵天就座便說偈言：

「有以身歸明尊，　　終不生到邪冥， 　舍人形後轉生，　　受天身稍離患。」

是時，坐中有梵志，名為猛觀，亦在大眾中，意生疑信因緣。佛知猛觀梵志所生疑，是時便作一佛，端正形類無比，見者悉喜，有三十二大人相，金色復有光，衣法大衣，亦如上說。便向佛叉手，以偈嘆言：

「人各念彼亦知，　　各欲勝慧可說， 　有能知儘是法，　　遍行求莫隅解。 　取如是便生變，　　癡計彼我善慧， 　至誠言云為等，　　一切是善言說。 　不知彼有法無，　　冥無慧隨彼黠， 　冥一切痛遠黠，　　所念行悉彼有

現代漢語譯本 二梵天就座后便說了偈語： 『應當在此學習控制心意，直接學習行為，瞭解身體的正直，如同駕車者善於控制兩根韁繩，守護眼根，使覺悟的心意執行。』 三梵天就座后便說了偈語： 『努力斷除七種束縛，使心意像鐵根一樣穩固，捨棄世俗的觀念，觀察清凈無垢，用智慧的眼睛明察心意並加以攝持。』 四梵天就座后便說了偈語： 『有人以身歸依于光明之尊，最終不會墮入邪惡的黑暗，捨棄人身之後轉生，接受天身，逐漸遠離憂患。』 這時，座位中有一位婆羅門，名叫猛觀，也在大眾之中，心中產生了關於信仰因緣的疑惑。佛陀知道猛觀婆羅門心中產生的疑惑，這時便化現出一個佛，端正的形貌無比，見到的人都心生歡喜，具有三十二種大丈夫相，金色的身軀散發著光芒，穿著法衣，也像上面所說的那樣。便向佛合掌，用偈語讚歎道： 『人們各自思考，他也都知道，都想在智慧上勝過別人，可以這樣說，有誰能完全瞭解這些法，普遍地修行，不要有片面的理解。如果執著於此就會產生變化，愚癡地認為自己有善慧，真誠地說自己與他人平等，一切都是善言善語。不知道他是否有法，在黑暗中沒有智慧，跟隨那些狡猾的人，在黑暗中遠離一切痛苦，所思所行他都知道。』

English version The second Brahma, upon taking his seat, spoke in verse: 'Here one should learn to control the mind, directly learn conduct, understand the uprightness of the body, like a charioteer who skillfully controls two reins, guarding the eye faculty, and making the awakened mind function.' The third Brahma, upon taking his seat, spoke in verse: 'Strive to sever the seven fetters, make the mind as firm as an iron root, abandon worldly views, observe purity and spotlessness, use the eye of wisdom to clearly see the mind and restrain it.' The fourth Brahma, upon taking his seat, spoke in verse: 'One who takes refuge in the Lord of Light with their body will ultimately not fall into the darkness of evil, after abandoning the human form, they will be reborn, receive a heavenly body, and gradually be free from suffering.' At this time, there was a Brahmin named 'Fierce Observation' in the assembly, who also had doubts about the causes and conditions of faith. The Buddha, knowing the doubts that arose in the Brahmin 'Fierce Observation's' mind, then manifested a Buddha, with an incomparably upright form, pleasing to all who saw him, possessing the thirty-two marks of a great man, a golden body radiating light, wearing a Dharma robe, also as described above. He then clasped his hands towards the Buddha and praised him in verse: 'People each think, and he knows it all, all want to surpass others in wisdom, it can be said, who can fully understand these dharmas, practice universally, and not have a one-sided understanding. If one clings to this, changes will arise, foolishly thinking oneself to have good wisdom, sincerely saying that oneself is equal to others, all are good words and good speech. Not knowing whether he has the Dharma or not, in darkness without wisdom, following those who are cunning, in darkness far from all suffering, all thoughts and actions he knows.'

。 　先計念卻行說，　　慧已凈意善念， 　是悉不望黠減，　　悉所念著意止。 　我不據是悉上，　　愚可行轉相牽。 　自見謹謂可諦，　　自己癡復受彼， 　自說法度無及，　　以自空貪來盜。 　已八冥轉相冥，　　學何故一不道？ 　一諦盡二有無，　　知是諦不顛倒， 　謂不盡諦隨意，　　以故學一不說。 　何諦是余不說？　　當信誰盡余說？ 　饒余諦當何從？　　從何有生意識？ 　識無餘何說余？　　從異想分別擇， 　眼所見爲著可，　　識若欺盡二法， 　聞見戒在意行，　　著欲黠變訟見。 　止校計觀何羞？　　是以癡復授彼。 　癡何從授與彼？　　彼綺可善黠我。 　便自署善說已，　　有訟彼便生怨， 　堅邪見望師事，　　邪黠酷滿綺具。 　常自恐語不到，　　我常戒見是辟， 　見彼諦邪慚藏，　　本自有慚藏黠

現代漢語譯本 先要思考念頭，然後才說出來，智慧已經清凈，意念善良， 是完全不希望狡猾減少，所有念頭都集中在心意上。 我不依據這些，愚蠢的人可以互相牽連。 自己認為謹慎的說法是真理，自己愚癡又接受別人的觀點， 自己說的方法沒有窮盡，用自己空虛的貪念來盜取。 已經八種黑暗互相轉化，學習為什麼不說一個道理？ 一個真理涵蓋了有和無，知道這是真理就不會顛倒， 認為真理沒有窮盡，可以隨意解釋，所以學習一個不說。 什麼真理是其餘不說？應當相信誰能窮盡其餘的說法？ 其餘的真理應當從哪裡來？從哪裡產生意識？ 意識沒有其餘，還說什麼其餘？從不同的想法分別選擇， 眼睛所見就認為是真實的，如果意識欺騙，就顛倒了兩種法則， 聽到的、看到的、戒律、意念行為，執著慾望，狡猾地改變觀點。 停止比較、計算、觀察有什麼可羞愧的？因此愚癡又接受別人的觀點。 愚癡從哪裡接受別人的觀點？別人可以用花言巧語來欺騙我。 就自己標榜善於說法，如果有人爭論，他就會產生怨恨， 堅持邪見，希望別人像對待老師一樣對待他，邪惡狡猾，充滿花言巧語。 常常擔心自己說不到位，我常常戒備，認為這些觀點是錯誤的， 看到別人的真理就感到羞愧，隱藏起來，本來就因為羞愧而隱藏狡猾。

English version First, contemplate the thought, then speak; wisdom is already pure, and the intention is good. It is completely not hoping for cunning to diminish; all thoughts are focused on the mind. I do not rely on these; foolish people can be mutually entangled. One thinks their careful words are the truth; one's own foolishness accepts others' views. One's own method of speaking is inexhaustible; one uses one's own empty greed to steal. Already eight darknesses transform each other; why does learning not speak of one principle? One truth encompasses existence and non-existence; knowing this truth will not be inverted. Thinking that truth is inexhaustible and can be interpreted at will, therefore learning does not speak of one. What truth is the rest not speaking of? Who should be believed to exhaust the rest of the sayings? Where should the rest of the truth come from? From where does consciousness arise? If consciousness has no remainder, what else is there to say? Choose from different ideas separately. What the eyes see is considered real; if consciousness deceives, it inverts the two laws. What is heard, seen, precepts, and mental actions, clinging to desires, cunningly changing views. What is there to be ashamed of in stopping comparison, calculation, and observation? Therefore, foolishness accepts others' views again. From where does foolishness accept others' views? Others can use flowery words to deceive me. Then one proclaims oneself good at speaking; if someone argues, they will generate resentment. Insisting on wrong views, hoping others will treat them like a teacher; evil and cunning, full of flowery words. Often worried that one's words are not adequate, I am always on guard, thinking these views are wrong. Seeing others' truth, one feels ashamed and hides it; originally, one hides cunning because of shame.

。 　以悉知黠分別，　　癡悉無合黠行， 　是為諦住乃說，　　悉可凈自所法。 　如是取便亂變，　　自因緣痛著污， 　從異行得解凈，　　彼雖凈不至盡。 　是異學聞坐安，　　自貪俱我堅盛， 　自己盛堅防貪，　　有何癡為彼說？ 　雖教彼法未凈，　　生計度自高妙。 　諦住釋自在作，　　雖上世亦有亂， 　棄一切所作念，　　妙不作有所作。」

佛說是義足經竟，比丘悉歡喜。

法觀梵志經第十二

聞如是：

佛在釋國迦維羅衛樹下，與五百比丘俱，皆應真，所作已具，已下重擔，以義自證，會胎生盡。

爾時，十方天地神妙天亦來禮佛，欲見尊德及比丘僧。是時，第七天四天王相謂言：「諸學人寧知，佛在釋國迦維羅衛樹下，從五百真人。復十方天地神妙天悉往禮，欲見尊威神及比丘

現代漢語譯本 通過了解智慧來區分，愚癡與智慧的行為不相符。 這就是爲了真理而安住，並加以闡述，一切都可以凈化自身所遵循的法則。 如果這樣隨意地理解，就會陷入混亂和變化，因為自身的因緣而痛苦，執著于污穢。 從不同的修行中獲得解脫和凈化，即使那樣凈化了，也無法達到徹底的盡頭。 這些異教學者聽到后就安坐下來，因為他們自身的貪慾和自我意識非常強烈。 他們自己執著於強大的自我，防備著貪慾，對於他們，還有什麼愚癡可言呢？ 即使教導他們佛法，他們也無法凈化，反而會產生自己高妙的計度。 安住于真理，解釋自在的作為，即使在上個時代也有混亂， 捨棄一切所作的念頭，不作才是真正的妙，有所作就不是妙了。 佛陀說完這部義足經后，比丘們都非常歡喜。 法觀梵志經第十二 我聽聞是這樣的： 佛陀在釋迦國迦毗羅衛的樹下，與五百位比丘在一起，他們都已證得真果，所作已辦，放下重擔，通過義理自我證明，已經斷絕了輪迴。 那時，十方天地的神妙天也來禮拜佛陀，想要瞻仰佛陀的尊德和比丘僧團。當時，第七天的四天王互相說道：『各位學人是否知道，佛陀在釋迦國迦毗羅衛的樹下，與五百位真人在一起。而且十方天地的神妙天都去禮拜，想要瞻仰佛陀的威神和比丘們。』

English version To discern through understanding wisdom, ignorance does not align with the actions of wisdom. This is to abide in truth and explain it, everything can purify the laws one follows. If understood arbitrarily like this, one falls into confusion and change, suffering due to one's own conditions, clinging to defilement. From different practices, one obtains liberation and purification, even if purified, it does not reach the ultimate end. These heterodox scholars, upon hearing this, sit down, because their own greed and self-awareness are very strong. They themselves cling to a strong self, guarding against greed, what ignorance is there to speak of for them? Even if taught the Dharma, they cannot purify themselves, instead, they generate their own conceited estimations. Abiding in truth, explaining the actions of freedom, even in the past ages there was confusion, Abandoning all thoughts of action, non-action is the true wonder, having action is not wonder. After the Buddha finished speaking this Sutra of Meaningful Words, the monks were all very joyful. The Twelfth Sutra of the Brahmin Who Observes the Dharma Thus have I heard: The Buddha was under a tree in Kapilavastu of the Shakya kingdom, with five hundred monks, all of whom had attained true fruit, had done what needed to be done, had laid down their burdens, had self-verified through the meaning, and had ended the cycle of rebirth. At that time, the wondrous gods of the ten directions also came to pay homage to the Buddha, wanting to behold the Buddha's virtue and the monastic community. At that time, the four heavenly kings of the seventh heaven said to each other: 'Do the learners know that the Buddha is under a tree in Kapilavastu of the Shakya kingdom, with five hundred true ones? Moreover, the wondrous gods of the ten directions are all going to pay homage, wanting to behold the Buddha's majestic power and the monks.'

。我曹今何不往見其威神？」四天王即從第七天飛下，譬如壯士屈伸臂頃，來到佛邊，去尊不遠，便俱往禮佛及比丘僧，各就座。

一梵天就座，便說偈言：

「今大會於樹間，　　來見尊皆神天。 　今我來亦聽法，　　愿復見無勝眾。」

二梵天就座便說偈言：

「在是學當制意，　　直覺行知身正， 　如馭者善持轡，　　護眼根行覺意。」

三梵天就座便說偈言：

「力斷七拔邪連，　　意著止如鐵根， 　舍世觀凈無垢，　　黠根明意服軟。」

四梵天就座便說偈言：

「有是身歸明尊，　　終不生到邪冥， 　舍人形轉后尊，　　受天身稍離患。」

是時，座中有梵志，名法觀，亦在大眾中。因緣所計，見於泥洹脫者有支體，以故生意疑信因緣

現代漢語譯本 『我等為何不前去拜見他的威神？』四天王隨即從第七天飛下，如同壯士屈伸手臂一般迅速，來到佛陀身邊，離佛陀不遠，便一同向佛陀和比丘僧行禮，各自就座。 一位梵天就座后，便說偈語道： 『今日盛會於樹林間，前來拜見世尊的都是神天。 今日我來也是爲了聽法，愿能再次見到無上的聖眾。』 第二位梵天就座后，便說偈語道： 『在此修行應當控制心意，直接覺知身體的正直行為， 如同馭者善於把握韁繩，守護眼根，修行覺悟的意念。』 第三位梵天就座后，便說偈語道： 『以力量斷除七種邪惡的束縛，使心意安住如鐵根般堅定， 捨棄世俗的觀念，觀察清凈無垢的境界，以敏銳的根性，明瞭的心意，調伏軟弱。』 第四位梵天就座后，便說偈語道： 『擁有此身歸向光明之尊，終究不會墮入邪惡的黑暗， 捨棄人身，轉生后追隨世尊，受天身逐漸遠離憂患。』 這時，座中有一位婆羅門，名叫法觀，也在大眾之中。由於他所執著的因緣，認為涅槃解脫者有肢體，因此對因緣的道理產生了疑惑。

English version 'Why don't we go and see his majestic power?' The Four Heavenly Kings immediately flew down from the seventh heaven, as quickly as a strong man stretching his arm, and arrived at the Buddha's side, not far from him. They all bowed to the Buddha and the monks, and each took their seat. One Brahma, upon taking his seat, spoke a verse: 'Today, this great assembly is in the grove, all the gods and heavenly beings come to see the Venerable One. Today, I also come to hear the Dharma, may I see the unsurpassed assembly again.' The second Brahma, upon taking his seat, spoke a verse: 'In this practice, one should control the mind, directly perceive the uprightness of bodily actions, Like a charioteer who skillfully holds the reins, protect the eye faculty, and cultivate the mind of awakening.' The third Brahma, upon taking his seat, spoke a verse: 'With strength, sever the seven evil bonds, let the mind dwell as firm as an iron root, Abandon worldly views, observe the pure and immaculate realm, with sharp faculties, a clear mind, subdue weakness.' The fourth Brahma, upon taking his seat, spoke a verse: 'Having this body, return to the Venerable One of light, never falling into the darkness of evil, Abandoning the human form, following the Venerable One in the next life, receiving a heavenly body, gradually departing from suffering.' At that time, there was a Brahmin named Dharma-view in the assembly. Due to his attachment to causality, he believed that those who attained Nirvana had limbs, and therefore he had doubts about the principle of causality.

。

佛知法觀梵志所生疑，是時便作一佛，端正形類無比，見者悉喜，有三十二大人相，金色復有光，衣法大衣，亦如上說。便向佛叉手，以偈嘆言：

「如因緣見有言，　　如已取悉說善， 　一切彼我亦輕，　　亦或致在善緣。 　少自知有慚羞，　　諍變本說兩果， 　見如是舍變本，　　愿觀安無變處。 　一切平亦如地，　　是未嘗當見等， 　本不等從何同？　　見聞說莫作變。 　猗著是眾可惡，　　可見聞亦所念， 　雨出凈誰為明？　　愛未除身復身。 　以戒攝所犯凈，　　行諦祥已具住， 　於是寧經至凈，　　可恐世在善說。 　已離諦更求行，　　悉從罪因緣受， 　亦如說力求凈，　　自義失生死苦， 　行力求亦不說，　　眼如行亦思惟， 　死生無盡從是，　　如是慧亦如說。 　戒彼行一切舍，　　罪亦福舍遠去， 　凈亦垢不念覺，　　無玷汙凈哀受

現代漢語譯本：佛陀知道梵志心中產生的疑惑，這時便化現出一尊佛，相貌端正無比，見到的人都心生歡喜。這尊佛具有三十二種大丈夫相，全身金色且散發光芒，身披袈裟，也如之前所說的那樣。梵志便向佛合掌，用偈語讚歎道： 『如果因緣而有言說，如果已經領悟就都說善，一切彼我之分也顯得輕微，或許也能帶來好的緣分。稍微有點自知之明就會感到慚愧，爭論變化原本就說了兩種結果，看到這樣就捨棄變化之本，希望觀察那沒有變化的地方。一切平等如同大地，這是從未見過的平等，原本不平等又如何能相同？所見所聞所說都不要改變。執著是令人厭惡的，所見所聞所念也是如此，雨後天晴誰能說明？愛慾未除，就會不斷輪迴。用戒律來約束所犯的錯誤，使之清凈，修行真諦，吉祥圓滿地安住，這樣才能達到真正的清凈，世間所說的善法也令人敬畏。已經脫離真諦，又去追求修行，一切都從罪惡的因緣中承受，也像所說的那樣努力求得清凈，卻失去了自身的意義，遭受生死的痛苦。努力修行卻不說，眼睛像在修行一樣思考，生死無盡就是這樣來的，這樣的智慧也像所說的那樣。戒律、修行，一切都捨棄，罪惡和福報也捨棄遠離，清凈和污垢也不去想，覺悟到沒有沾染污垢的清凈，接受哀憫。』

English version: The Buddha, knowing the doubts that arose in the Brahmin's mind, then manifested a Buddha, with an incomparably dignified appearance, causing all who saw him to rejoice. This Buddha possessed the thirty-two marks of a great man, with a golden body radiating light, wearing a monastic robe, as described before. The Brahmin then clasped his hands towards the Buddha and praised him with verses: 'If speech arises from conditions, if one has understood, then all is said to be good. All distinctions of self and other seem insignificant, and perhaps good connections can be made. A little self-awareness brings shame, disputes about change originally spoke of two outcomes. Seeing this, one abandons the root of change, hoping to observe the place where there is no change. All is equal like the earth, this is an equality never seen before. How can what was originally unequal become the same? What is seen, heard, and spoken should not be changed. Attachment is detestable, what is seen, heard, and thought is also like that. After the rain, who can explain the clarity? If desire is not removed, one will continue to cycle through rebirth. Use precepts to restrain the mistakes made, making them pure. Practice the truth, dwell in auspicious completeness, and thus one can reach true purity. The good teachings of the world are also awe-inspiring. Having left the truth, one seeks further practice, all is received from the causes of sin. Like it is said, one strives for purity, but loses one's own meaning, suffering the pain of birth and death. Striving in practice, yet not speaking, the eyes are like practicing in thought. Endless birth and death come from this, such wisdom is also as it is said. Precepts, practice, all are abandoned, sin and merit are also abandoned and distanced. Purity and defilement are not thought of, realizing the purity without defilement, accepting compassion.'

。 　修是法度彼一，　　說無行為遠欺， 　受如是便增變，　　各因諦世邪利。 　自所法便稱具，　　見彼法詰為漏， 　無等行轉相怨，　　自見行不隨污。 　凡所說黠代恐，　　無於法有所益， 　無慧眾異說凈，　　所繫著住各堅。 　各尊法如聞止，　　演如解自師說， 　無法行但有言，　　彼所凈因一心。 　言如是彼亦說，　　一所見從凈墮， 　便自見怨所作，　　坐勝慧自大說。 　所攝著求便脫，　　念所信無所住， 　本所因在好說，　　凈行在彼未除。 　觀世人見名色，　　以其智如受知， 　欲見多少我有，　　不從是善凈有。 　有慧行累無有，　　知亦見正以取， 　見無過是法行，　　度是亂不更受。 　慧意到無所至，　　不見堅識所覺， 　如關閉制所著，　　但行觀無取異。 　尊斷世所受取，　　取與生不應堅， 　靜亦亂在觀舍，　　在是惡哀凡人

現代漢語譯本：修行是爲了達到那唯一的真理，宣稱沒有行為是遠離欺騙的。 接受這樣的觀點就會增加變化，各自因為真理、世俗和邪惡的利益而產生。 他們認為自己所持的法才是完備的，看到別人的法就認為是缺陷。 沒有平等心，互相指責，認為自己所行沒有被污染。 凡是所說的都是爲了掩飾恐懼，對法沒有任何益處。 沒有智慧的人，用不同的說法來標榜清凈，所執著的都各自堅守。 各自尊崇自己所聽聞的法，按照自己理解的老師所說來闡述。 沒有實際的修行，只有言語，他們所認為的清凈都源於一心。 說別人是這樣，他們也這樣說，一旦發現自己所見從清凈墮落。 就認為這是別人造成的，自以為是地誇耀自己的智慧。 所執著的是爲了尋求解脫，心中所信的沒有固定的住所。 原本的原因在於喜歡說教，所謂的清凈修行並沒有消除。 觀察世人所見的名色，用他們的智慧來接受和認知。 想要知道自己有多少，卻不從善和清凈中獲得。 有智慧的人修行不會被束縛，知道也看到正確的道理並接受。 看到沒有比這更好的修行，超越了混亂，不再受其影響。 智慧的意念到達無所到達之處，看不到堅固的意識所覺察到的東西。 就像關閉了束縛的枷鎖，只是觀察，不執著於差異。 尊重斷絕世俗的接受和執取，接受和產生不應該執著。 靜止和混亂都在觀察和捨棄之中，這是可悲的凡人所處的惡境。

English version: Cultivation is to reach that one truth, saying no action is far from deception. Accepting such a view will increase change, each arising from truth, worldly, and evil interests. They consider their own dharma to be complete, seeing others' dharma as flawed. Without equality, they blame each other, thinking their own actions are not tainted. All that is said is to cover up fear, with no benefit to the dharma. Those without wisdom, use different sayings to claim purity, each clinging to their own. Each respects the dharma they have heard, explaining it according to their understanding of their teacher's words. There is no actual practice, only words, their so-called purity comes from one mind. Saying others are like this, they also say this, once they find their own view has fallen from purity. They think it is caused by others, self-righteously boasting of their own wisdom. What is clung to is to seek liberation, what is believed in has no fixed abode. The original cause lies in liking to preach, the so-called pure practice has not been eliminated. Observing the name and form seen by the world, using their wisdom to accept and perceive. Wanting to know how much they have, but not obtaining it from goodness and purity. Those with wisdom practice without being bound, knowing and seeing the correct principle and accepting it. Seeing no better practice than this, transcending confusion, no longer affected by it. The intention of wisdom reaches where nothing reaches, not seeing what is perceived by solid consciousness. Like closing the shackles of bondage, just observing, not clinging to differences. Respecting the cutting off of worldly acceptance and clinging, accepting and arising should not be clung to. Stillness and chaos are both in observation and letting go, this is the evil state of pitiful mortals.

。 　棄故成新不造，　　無所欲何所著？ 　脫邪信勇猛度，　　悉已脫世非世。 　一切法無所疑，　　悉見聞亦何念， 　舍重擔尊正脫，　　不願過常來見。」

佛說是義足經竟，比丘悉歡喜。

兜勒梵志經第十三

聞如是：

佛在王舍國於梨山中。爾時，七頭鬼將軍與鵙摩越鬼將軍共約言：「其有所治處生珍寶，當相告語。」爾時，鵙摩越鬼將軍所治處池中，生一蓮花千葉，其莖大如車輪，皆黃金色。鵙摩越鬼將軍便將五百鬼來到七頭鬼將軍所，便謂七頭言：「賢者！寧知我所治池中生千葉蓮花，但莖大如車輪，皆黃金色。」七頭鬼將軍即報言：「然賢者寧知我所治處，亦生神珍寶。如來正覺行度三活，所說悉使世人民得安雄，生無上法樂，堅無比。已生寶何如賢者寶？」

復以月十五日，說戒解罪。鵙摩越鬼將軍報七頭言：

「今十五大凈，　　夜明如日光

現代漢語譯本 拋棄舊有的，不刻意創造新的，沒有慾望，又執著于什麼呢？ 擺脫邪見，以勇猛之心度過，完全脫離了世俗和非世俗的束縛。 對於一切法不再有疑惑，既然都已親見親聞，又何必執著于念頭呢？ 放下重擔，以尊貴的正道解脫，不希望超越常理，也不期待未來的顯現。 佛陀說完這部《義足經》后，比丘們都非常歡喜。

《兜勒梵志經》第十三

我聽聞是這樣的：

佛陀在王舍國的梨山中。當時，七頭鬼將軍和鵙摩越鬼將軍約定說：『如果各自管轄的地方有珍寶出現，應當互相告知。』當時，鵙摩越鬼將軍管轄的池塘中，生長出一朵千葉蓮花，花莖大如車輪，通體都是金黃色。鵙摩越鬼將軍就帶領五百個鬼來到七頭鬼將軍那裡，對七頭鬼說：『賢者！你可知道我管轄的池塘中生長出千葉蓮花，花莖大如車輪，通體都是金黃色。』七頭鬼將軍回答說：『那麼賢者你可知道我管轄的地方，也生長出神聖的珍寶。如來正覺的修行，度化三界眾生，所說的法都能使世間人民得到安穩，產生無上的法樂，堅固無比。我所擁有的寶物，又怎是賢者的寶物可以比擬的呢？』

又到了月十五日，佛陀說戒並解除罪過。鵙摩越鬼將軍對七頭鬼說： 『現在是十五大凈日，夜晚明亮如日光。』

English version Abandoning the old, not creating the new, without desire, what is there to cling to? Having escaped from wrong views, passing through with courageous heart, completely detached from the worldly and the non-worldly. Regarding all dharmas, there is no more doubt, since all has been seen and heard, why cling to thoughts? Having laid down the heavy burden, liberated by the noble right path, not wishing to surpass the ordinary, nor expecting future appearances. After the Buddha finished speaking this 'Meaningful Foot Sutra', the monks were all very joyful.

The Thirteenth Sutra of the Brahmin Dhola

Thus have I heard:

The Buddha was in Mount Lishan in the kingdom of Rajagriha. At that time, the seven-headed ghost general and the ghost general Jiumoyue made an agreement: 'If treasures appear in the places we each govern, we should inform each other.' At that time, in the pond governed by the ghost general Jiumoyue, a thousand-petaled lotus flower grew, its stem as large as a chariot wheel, all of it golden in color. The ghost general Jiumoyue then led five hundred ghosts to the seven-headed ghost general, and said to the seven-headed ghost: 'Wise one! Do you know that in the pond I govern, a thousand-petaled lotus flower has grown, its stem as large as a chariot wheel, all of it golden in color?' The seven-headed ghost general replied: 'Then wise one, do you know that in the place I govern, sacred treasures have also grown. The practice of the Tathagata's perfect enlightenment, liberating beings in the three realms, all the teachings spoken enable the people of the world to attain peace, generate supreme joy in the Dharma, and are incomparably firm. How can the treasure I possess be compared to the treasure of the wise one?'

Again, on the fifteenth day of the month, the Buddha recited the precepts and absolved sins. The ghost general Jiumoyue said to the seven-headed ghost: 'Today is the fifteenth great purification day, the night is as bright as the sunlight.'

。 　求尊作何方？　　不著在何處？ 　尊今在王舍，　　教授摩竭人， 　一切見斷苦，　　洞視是現法。 　從苦復苦生，　　斷苦不復生， 　徑聞八通道，　　無怨甘露欲。 　今往具禮敬，　　即是我所尊， 　行意學以作，　　一切有無止。 　寧有憎愛不？　　所念意乃隨。 　意堅於行住，　　已止無所有， 　憎愛無所在，　　念空無所隨。 　寧貪不與取、　　寧依無惱害、 　寧舍有真行、　　寧慧無所著。 　舍貪不與取，　　愍哀及蠕動， 　斷念不邪著，　　覺痛當何親？ 　寧守口不欺，　　斷嫉無粗聲。 　守正不讒人，　　無念斗亂彼， 　守口心不欺，　　不嫉粗聲斷。 　守行何讒人？　　悉空彼何亂？ 　寧不染愛慾，　　意寧凈無穢， 　所著寧悉盡，　　在法寧慧計。 　寧度至三活，　　所行悉已凈， 　一切斷不著，　　寧至無胎世

現代漢語譯本 請問尊者您在哪裡？ 您不執著于任何地方嗎？ 尊者現在在王舍城， 教導摩揭陀的人民， 讓他們都看到苦的斷滅， 清晰地認識到這是當下的真理。 苦從苦中產生， 斷滅苦就不會再有苦產生， 直接聽聞八正道， 沒有怨恨，渴望甘露的滋潤。 現在前往，以禮敬拜， 這就是我所尊敬的， 以行動和思想來學習， 一切有和無都將停止。 難道會有憎恨和愛戀嗎？ 所想的念頭會隨之而來。 心意堅定地在行住坐臥中， 已經停止，一無所有， 憎恨和愛戀無處可尋， 念頭空無，無所依隨。 寧可不貪取不屬於自己的東西， 寧可依循不惱害眾生的原則， 寧可捨棄，實踐真正的修行， 寧可擁有智慧，不執著于任何事物。 捨棄貪婪，不拿不屬於自己的東西， 憐憫和關愛一切眾生， 斷滅念頭，不邪惡地執著， 感受痛苦時，應當親近什麼？ 寧可守口不欺騙， 斷滅嫉妒，沒有粗暴的聲音。 堅守正道，不誹謗他人， 沒有念頭去挑撥離間， 守住口，心中不欺騙， 不嫉妒，粗暴的聲音斷絕。 堅守修行，為何要誹謗他人？ 一切皆空，他們又如何能被擾亂？ 寧可不被愛慾所污染， 心意寧可清凈無垢， 所執著的寧可全部捨棄， 在佛法中寧可有智慧的衡量。 寧可度過三界生死， 所做的一切都已清凈， 一切都已斷滅，不再執著， 寧可到達沒有輪迴的世界。

English version Where, O Venerable One, do you reside? Do you not cling to any place? The Venerable One is now in Rajagriha, Teaching the people of Magadha, So that all may see the cessation of suffering, And clearly perceive this as the present truth. Suffering arises from suffering, With the cessation of suffering, no more suffering arises, Directly hearing the Noble Eightfold Path, Without resentment, desiring the nectar of immortality. Now I go forth, with reverence to pay homage, This is whom I respect, To learn through action and thought, All being and non-being will cease. Could there be hatred or love? The thoughts that arise will follow. The mind is firm in walking, standing, sitting, and lying down, Having ceased, there is nothing at all, Hatred and love are nowhere to be found, Thoughts are empty, without anything to follow. Rather not take what is not given, Rather follow the principle of not harming beings, Rather give up, practice true cultivation, Rather have wisdom, not clinging to anything. Give up greed, not taking what is not given, Have compassion and care for all living beings, Cease thoughts, not clinging wrongly, When feeling pain, what should one be close to? Rather guard the mouth, not deceiving, Cease jealousy, without harsh words. Uphold righteousness, not slandering others, Without thoughts to incite discord, Guard the mouth, the heart not deceiving, Not jealous, harsh words cease. Uphold practice, why slander others? All is empty, how can they be disturbed? Rather not be defiled by desire, The mind rather be pure and without defilement, What is clung to rather be completely given up, In the Dharma, rather have wise measure. Rather cross over the three realms of existence, All that is done is already pure, All is ceased, no longer clinging, Rather reach a world without rebirth.

。 　三活諦已見，　　所行凈無垢， 　行法悉成就，　　從法自在止。 　尊德住悉善，　　身口悉已止， 　尊行定樹間，　　俱往觀瞿曇。 　真人鹿𨄔腸，　　少食滅邪貪， 　疾行問度法，　　斷痛從何脫？ 　觀瞻如師子，　　恐怖悉無有， 　佛所頭面禮。」

七頭鬼將軍及鵙摩越等，各從五百鬼，合為千眾，俱到佛所，皆頭面禮佛，住一面。

鵙摩越鬼將軍便白佛言：

「真人鹿𨄔腸，　　少食行等心。 　尊行定樹間，　　吾人問瞿曇： 『是痛從何滅？　　從何行脫痛？ 　斷疑問現義，　　云何脫無苦？』 『斷苦痛使滅，　　行是痛苦盡， 　舍疑妙說持，　　如義無有苦。』 『誰造作是世？　　誰造作可著？ 　誰造世所有？　　誰造為世苦？』 『六造作是世，　　六造作可著， 　六造世所有，　　六造為世苦

現代漢語譯本 已領悟三活諦，所行清凈無垢， 修行佛法皆成就，從佛法中自在止息。 尊者德行圓滿安住，身口意皆已止息， 尊者在禪定樹間修行，一同前往拜見瞿曇。 真人如鹿食草，少食以滅除邪貪， 快速前行請問道法，如何才能脫離痛苦？ 觀瞻如獅子般威嚴，毫無恐懼， 在佛前頂禮膜拜。

七頭鬼將軍及鵙摩越等，各自帶領五百鬼，共計千眾，一同來到佛所，都向佛頂禮膜拜，然後站立在一旁。

鵙摩越鬼將軍便對佛說：

『真人如鹿食草，少食且心懷平等。 尊者在禪定樹間修行，我們向瞿曇請教： 『痛苦從何處消滅？如何修行才能脫離痛苦？ 請斷除我們的疑問，闡明真義，如何才能脫離痛苦？』 『斷除痛苦的根源，修行是痛苦的終結， 捨棄疑惑，領受微妙的教誨，如實修行便無痛苦。』 『是誰創造了這個世界？是誰創造了執著？ 是誰創造了世間萬物？是誰創造了世間的痛苦？』 『六根造作了這個世界，六根造作了執著， 六根造作了世間萬物，六根造作了世間的痛苦。』

English version Having seen the three living truths, their conduct is pure and without blemish, Their practice of the Dharma is fully accomplished, they rest freely in the Dharma. The venerable ones dwell in perfect virtue, their body, speech, and mind are all at rest, The venerable ones practice meditation among the trees, together they go to see Gautama. The true ones are like deer eating grass, eating little to extinguish evil greed, They hasten to ask about the Dharma, how to be freed from pain? Their appearance is like that of a lion, without any fear, They bow their heads in reverence before the Buddha.

The seven-headed ghost general and Jumbaka, each leading five hundred ghosts, totaling a thousand, all came to the Buddha, bowed their heads in reverence, and stood to one side.

The ghost general Jumbaka then said to the Buddha:

'The true ones are like deer eating grass, eating little and with an equal mind. The venerable ones practice meditation among the trees, we ask Gautama: 'From where does pain cease? How does one practice to be free from pain? Please resolve our doubts, clarify the true meaning, how can one be free from suffering?' 'The cessation of pain comes from ending its root, practice is the end of suffering, Abandon doubt, receive the subtle teachings, practice truthfully and there will be no suffering.' 'Who created this world? Who created attachment? Who created all things in the world? Who created the suffering of the world?' 'The six senses create this world, the six senses create attachment, The six senses create all things in the world, the six senses create the suffering of the world.'

。』 『誰得度是世？　　晝夜流不止， 　不著亦不懸，　　深淵誰不沒？』 『一切從持具，　　從慧思想行， 　內念著意識，　　是德無極度。 　已離欲世想，　　色會亦不往， 　不著亦不懸，　　是乃無沒淵。』 『從何還六向？　　何可無有可？ 　誰痛亦想樂？　　無餘滅盡去。』 『是六還六向，　　是生不復生， 　名滅已無色，　　已盡有何余？ 　大喜步往道。』

「大將軍七頭，　　會當報重恩。 　開道現大尊，　　法施無有上。 　今鬼合千眾，　　悉能叉手住， 　一切身自歸，　　為世尊大師。 　今已辭求過，　　各還國政治。 　今悉禮正覺，　　念法歸尊法。」

爾時，座中有梵志，名兜勒，亦在眾中，便生意于泥洹脫者支體因緣，因是便意生疑

現代漢語譯本 『誰能渡過這世間？ 晝夜不停地流逝， 不執著也不懸掛， 深淵之中誰能不沉沒？』 『一切都從持戒開始， 從智慧的思考和行動開始， 內心專注于意識， 這是無極的功德。 已經遠離了慾望和世俗的念頭， 色相的聚集也不再前往， 不執著也不懸掛， 這才是不會沉沒的深淵。』 『從何處返回六道輪迴？ 如何才能達到無所執著？ 誰會感到痛苦和快樂？ 如何才能徹底滅盡一切？』 『正是這六道輪迴的返回， 是生不再有生， 名號滅盡已無色相， 已經滅盡還有什麼剩餘？ 大喜地走上正道。』 『大將軍有七個頭， 應當報答深重的恩情。 開闢道路顯現大尊， 佛法佈施無與倫比。 如今鬼眾聚集千人， 都能合掌站立， 一切都自身歸順， 尊奉世尊為大師。 如今已經辭別請求離開， 各自返回國家治理。 如今都禮拜正覺， 唸誦佛法歸依尊貴的佛法。』 當時，座中有一位婆羅門，名叫兜勒，也在人群中，他便對涅槃解脫的肢體因緣產生了想法，因此心中產生了疑惑。

English version 'Who can cross this world? It flows ceaselessly day and night, Neither clinging nor suspended, Who will not sink in the abyss?' 'Everything begins with upholding precepts, Begins with wise thought and action, The mind focused on consciousness, This is merit without limit. Having left behind desire and worldly thoughts, The gathering of forms no longer attracts, Neither clinging nor suspended, This is the abyss that does not sink.' 'From where does one return to the six realms of rebirth? How can one achieve non-attachment? Who feels pain and pleasure? How can one completely extinguish everything?' 'It is this return of the six realms of rebirth, It is birth no longer being born, Name extinguished, no longer having form, Having extinguished, what remains? With great joy, walk the righteous path.' 'Great General with seven heads, Should repay the deep kindness. Opening the path, revealing the Great Honored One, The Dharma's giving is unparalleled. Now the ghost assembly gathers a thousand, All can stand with palms together, All personally take refuge, Honoring the World Honored One as their master. Now having bid farewell and requested to leave, Each returns to govern their own country. Now all bow to the Right Enlightenment, Reciting the Dharma, taking refuge in the honored Dharma.' At that time, there was a Brahmin named Dola in the assembly, who also was among the crowd. He then had thoughts about the causes and conditions of the limbs related to Nirvana's liberation, and because of this, doubts arose in his mind.

。

佛即知兜勒意生所疑，便化作一佛，端正形好無比，見莫不喜者，形類過天，身有三十二大人相，紫磨金色，衣大法衣。弟子亦作化人，化人適言，弟子亦言；弟子適言，化人亦言。佛所作化人，化人言，佛默然；佛言，化人默然。何故？一切制念度故。

化佛便叉手偏袒，以偈嘆言：

「愿問賢神俞曰，　　遠可靖大喜足。 　從何見學得滅，　　悉不受世所有？ 　本是欲多現我，　　從一綺便悉亂， 　所可有內愛慾，　　從化壞常覺識。 　莫用是便自見，　　不及減若與等， 　雖見譽眾所稱，　　莫貢高蹶彼住。 　如所法為已知，　　若在內若在外， 　強力進所在作，　　無所得取無有。 　且自守行求滅，　　學莫從彼求滅， 　以內行意著滅，　　亦不入從何有？ 　在處如海中央，　　無潮波安平正， 　一切止住亦爾，　　覺莫增識與意

現代漢語譯本 佛陀知道兜勒心中疑惑，便化現出一尊佛，相貌端正美好無比，見到的人沒有不歡喜的，其形貌超越天人，身上有三十二種大丈夫的相好，呈現紫磨金色，身披大法衣。佛陀的弟子也化現成化人，化人剛說話，弟子也跟著說；弟子剛說話，化人也跟著說。佛陀所化現的化人說話時，佛陀就沉默；佛陀說話時，化人就沉默。這是為什麼呢？因為一切都是爲了制止妄念，達到解脫的緣故。 化佛便合掌偏袒右肩，用偈語讚歎道： 『愿問賢神俞曰，遠可靖大喜足。 從何見學得滅，悉不受世所有？ 本是欲多現我，從一綺便悉亂， 所可有內愛慾，從化壞常覺識。 莫用是便自見，不及減若與等， 雖見譽眾所稱，莫貢高蹶彼住。 如所法為已知，若在內若在外， 強力進所在作，無所得取無有。 且自守行求滅，學莫從彼求滅， 以內行意著滅，亦不入從何有？ 在處如海中央，無潮波安平正， 一切止住亦爾，覺莫增識與意』

English version The Buddha, knowing the doubts in Dola's mind, transformed himself into a Buddha, with an incomparably upright and beautiful appearance, such that all who saw him were delighted. His form surpassed that of the gods, possessing the thirty-two marks of a great man, with a purple-gold hue, and wearing the great Dharma robe. The Buddha's disciples also transformed into emanations. When the emanation spoke, the disciple also spoke; when the disciple spoke, the emanation also spoke. When the Buddha's emanation spoke, the Buddha remained silent; when the Buddha spoke, the emanation remained silent. Why is this? It is because all is done to restrain thoughts and achieve liberation. The transformed Buddha then folded his hands, bared his right shoulder, and praised with a verse: 'I wish to ask the wise god Yu Yue, who is far removed from all disturbances and full of great joy. From where do you see and learn to attain cessation, completely free from all worldly possessions? Originally, desires manifested themselves greatly in me, from a single entanglement, everything became chaotic, All internal desires and attachments, are transformed and destroyed by constant awareness. Do not use this to see yourself, neither less nor equal, Although you see praise and are called by the masses, do not be arrogant and fall from your position. As the Dharma is known, whether it is internal or external, With strong effort, act where you are, without gaining or taking anything. Guard yourself and seek cessation, do not learn to seek cessation from others, By focusing on cessation through internal practice, you will not enter from where it comes? Be like the center of the sea, without waves, calm and upright, All cessation is like this, awareness does not increase with consciousness and intention.'

。 　愿作大慧眼視，　　已證法復現彼； 　愿作光仁善恕，　　諸撿式從致定。 　且攝眼左右著，　　不受言關閉聽， 　戒所味莫貪著，　　我無所世所有。 　身所有若粗細，　　莫還唸作悲思， 　所可念便生愿，　　有來恐慧莫畏。 　所得糧及飲漿，　　所當用若衣被， 　取足止莫慮后，　　從是止余莫貪。 　常行定樂樹間，　　舍是理無戲犯， 　若在坐若在臥，　　閑靜處學力行。 　莫自怨捐睡臥，　　在學行常嚴事， 　棄晻忽及戲謔，　　欲世好悉遠離。 　舍兵鑿曉解夢，　　莫觀宿善惡現、 　莫現慧于胞胎、　　悉莫鑿可天親、 　莫造作于賣買、　　莫于彼行欺利、 　莫作貪止縣國、　　莫從彼求欲利、 　莫樂行不誠說、　　悉莫行兩面辭。 　盡壽求慧所行，　　具持戒莫輕漏， 　橫來詰莫起恐，　　見尊敬莫大語

現代漢語譯本 愿我能擁有如大慧眼般的洞察力，已證悟的佛法能再次顯現； 愿我能像光芒般仁慈寬恕，所有行為舉止都能導向禪定。 要約束自己的眼睛，不要左顧右盼，不被言語所迷惑，關閉聽覺； 對於戒律所禁止的美味，不要貪戀執著，我本就一無所有。 身體所擁有的一切，無論是粗糙還是細膩，都不要為此悲傷或思念； 所能想到的，就讓它成為願望，有任何事情發生都不要害怕，要運用智慧。 所得到的食物和飲料，以及所需要的衣服， 取用足夠就好，不要為以後擔憂，從這裡開始停止，不要貪求多餘。 常常在樹林間禪定，捨棄那些不合理的行為，不要戲弄犯戒； 無論是在坐著還是躺著，都要在安靜的地方努力修行。 不要自怨自艾，放棄睡眠，在修行時要保持嚴謹； 拋棄昏沉和嬉戲，要遠離世俗的慾望。 捨棄兵器，不要去研究解夢，不要觀察前世的善惡報應； 不要在胎兒時期就顯露智慧，不要去探究天生的親緣關係； 不要從事買賣交易，不要在其中欺騙牟利； 不要貪圖權力，不要從國家那裡尋求利益； 不要喜歡說不誠實的話，不要說兩面三刀的話。 一生都要追求智慧，要持守戒律，不要輕易違犯； 遇到橫加指責時不要恐懼，見到尊敬的人不要大聲喧譁。

English version May I possess the insight of a great wisdom eye, and may the Dharma I have realized reappear; May I be as radiant with kindness and forgiveness, and may all my actions lead to samadhi. Restrain your eyes, do not look left and right, do not be deceived by words, and close your ears; Do not crave or cling to the delicacies forbidden by the precepts, for I have nothing. Whatever the body possesses, whether coarse or fine, do not grieve or long for it; Whatever comes to mind, let it become a wish, and do not fear anything that happens, but use wisdom. The food and drink you receive, and the clothes you need, Take only what is sufficient, do not worry about the future, stop here, and do not crave more. Often meditate in the woods, abandon unreasonable actions, and do not play or break the precepts; Whether sitting or lying down, strive to practice in a quiet place. Do not be self-pitying, give up sleep, and be rigorous in your practice; Abandon drowsiness and playfulness, and stay away from worldly desires. Give up weapons, do not study dream interpretation, and do not observe the karmic consequences of past lives; Do not reveal wisdom in the womb, and do not explore innate kinship; Do not engage in buying and selling, and do not deceive or profit from it; Do not crave power, and do not seek benefits from the state; Do not like to speak dishonestly, and do not speak with a double tongue. Seek wisdom throughout your life, uphold the precepts, and do not violate them lightly; Do not be afraid when unjustly accused, and do not speak loudly when you see someone you respect.

。 　所貪棄不可嫉，　　舍兩舌恚悲法， 　所欲言學貪著，　　莫出聲粗邪漏， 　無羞慚莫從學，　　所施行莫取怨， 　聞粗惡不善聲，　　從同學若凡人。 　善關閉莫與同，　　慧反應不過身。 　知如來諦已正，　　不戲作著意作； 　從宴凈見已滅，　　不戲疑瞿曇教。 　自致慧不忘法，　　證法無數已見， 　常從慧如來學，　　好不著從是慧。」

佛說是義足經竟，比丘悉歡喜。

蓮花色比丘尼經第十四

聞如是：

佛在忉利天上，當竟夏月，波利質多樹花適好盛，坐濡軟石上，欲為母說經，及忉利天上諸天。爾時，天王釋到佛所，為佛作禮，便白佛言：「今當用何時待遇尊？」佛告天王：「用閻浮利時待我。」天王得教，即禮佛，歡喜而去。

爾時，賢者摩訶目犍連，亦在舍衛，亦竟夏月，于祇樹給孤獨園中

現代漢語譯本 不貪戀不應嫉妒的事物，捨棄兩舌、嗔恚和悲傷的法門。 對於想要學習的貪著，不要發出粗俗、邪惡和泄露的聲音。 不要向無羞恥的人學習，所做的事情不要招致怨恨。 聽到粗暴、不善的聲音，無論是來自同學還是普通人。 都要善於封閉自己，不要與他們同流合污，智慧的反應不應超過自身。 知道如來的真諦已經正確，不要戲弄、執著或刻意去做。 從宴樂和清凈的見解中已經滅除，不要戲弄或懷疑瞿曇的教誨。 自己達到智慧，不忘失佛法，已經見證了無數的佛法。 常常從智慧的如來那裡學習，喜歡不執著，這是智慧的體現。 佛陀說完這部義足經后，比丘們都非常歡喜。 蓮花色比丘尼經第十四 我聽聞是這樣的： 佛陀在忉利天之上，當夏月即將結束時，波利質多樹的花朵正盛開，佛陀坐在柔軟的石頭上，想要為母親以及忉利天上的諸天說法。當時，天王釋來到佛陀面前，向佛陀行禮，然後對佛陀說：『現在應該用什麼時間來迎接您呢？』佛陀告訴天王：『用閻浮利的時間來迎接我。』天王得到教誨，就向佛陀行禮，歡喜地離開了。 當時，賢者摩訶目犍連也在舍衛城，也結束了夏月，在祇樹給孤獨園中。

English version What is coveted should not be envied, abandon the teachings of double-tongue, anger, and sorrow. Regarding the attachments one desires to learn, do not utter coarse, evil, or leaking sounds. Do not learn from the shameless, and in your actions, do not incur resentment. Upon hearing coarse and unkind sounds, whether from fellow students or ordinary people. Be skilled in closing yourself off, do not associate with them, and let your wise response not exceed your own capacity. Knowing that the Tathagata's truth is correct, do not act playfully, attached, or intentionally. Having extinguished from feasts and pure views, do not play or doubt the teachings of Gautama. Having attained wisdom yourself, do not forget the Dharma, and having witnessed countless Dharmas. Always learn from the wise Tathagata, and delight in non-attachment, this is the manifestation of wisdom. After the Buddha finished speaking this Sutra of Meaningful Verses, the monks were all delighted. The Fourteenth Sutra of the Bhikkhuni Lotus Color Thus have I heard: The Buddha was in the Trayastrimsa Heaven, as the summer month was coming to an end, the flowers of the Parijata tree were in full bloom, and the Buddha sat on a soft stone, intending to preach the Dharma to his mother and the devas of the Trayastrimsa Heaven. At that time, King Sakra of the devas came to the Buddha, paid his respects, and then said to the Buddha: 'What time should we use to receive you now?' The Buddha told the King: 'Use the time of Jambudvipa to receive me.' The King received the teaching, then paid his respects to the Buddha, and left joyfully. At that time, the venerable Maha Maudgalyayana was also in Sravasti, having also completed the summer month, in the Jeta Grove of Anathapindika's Park.

。爾時，四輩悉到目犍連所——比丘輩、比丘尼、清信士、清信女——四輩悉禮目犍連，各一面住，便共問目犍連：「今世正眼為在何所竟是夏三月？」目犍連便告四輩：「今佛在忉利天上，當竟夏三月。念母懷妊勤苦，故留說經，及忉利諸天。在波利質花樹下，濡軟石上。樹高四千里、布枝二千里、樹根下入二百八十里。所坐石，按之即陷入四寸。舍便還復。」摩訶目犍連廣復為四輩說經法，便默然。諸四輩聞經，歡喜著念，便禮目揵連悉去。

至竟夏三月，復眾四輩皆悉來到目揵連所，頭面禮竟，悉就座，共白目揵連：「善哉，賢者！學中獨多神足。愿煩威神到佛所，為人故禮佛足，以我人語白佛：『閻浮利四輩，飢渴欲見尊。善哉！佛愍念世間人，愿下閻浮利。』」目犍連聞如是默然，可四輩復以經法戒，四輩眾歡喜，目犍連辭，四輩悉起禮，復起繞目犍連而去

現代漢語譯本：當時，比丘、比丘尼、男居士、女居士這四眾弟子都來到目犍連尊者那裡——他們都向目犍連行禮，然後各自在一旁站定，一起問目犍連：『如今世尊的法眼在哪裡？他是在哪裡度過這三個月的夏季安居呢？』目犍連便告訴四眾弟子：『現在佛陀在忉利天，正在度過這三個月的夏季安居。他因為感念母親懷胎的辛勞，所以留在那裡說法，也爲了度化忉利天的諸位天人。他在波利質花樹下，柔軟的石頭上。那棵樹高四千里，樹枝展開兩千里，樹根深入地下二百八十里。他所坐的石頭，按下去會凹陷四寸，鬆開手就恢復原狀。』摩訶目犍連又為四眾弟子廣泛地宣講佛法，然後就默然不語了。四眾弟子聽聞佛法，都心生歡喜，牢記在心，然後向目犍連行禮后就離開了。 到了夏季安居結束的時候，四眾弟子又都來到目犍連尊者那裡，向他頂禮后，各自坐下，一起對目犍連說：『賢者，您在修行中擁有殊勝的神足通。希望您能運用神通到佛陀那裡，爲了我們向佛陀頂禮，並把我們的話轉告佛陀：『閻浮提的四眾弟子，都非常渴望見到您。希望佛陀慈悲憐憫世間眾人，能夠降臨閻浮提。』』目犍連聽了這些話，默然不語，又用佛法戒律教導四眾弟子，四眾弟子都非常歡喜。目犍連告辭，四眾弟子都起身向他行禮，然後繞著目犍連離去。

English version: At that time, the four assemblies—monks, nuns, male lay devotees, and female lay devotees—all came to Maudgalyayana. They bowed to Maudgalyayana and stood to one side, and together they asked Maudgalyayana, 『Where is the World Honored One's eye of wisdom now? Where is he spending these three months of the summer retreat?』 Maudgalyayana then told the four assemblies, 『Now the Buddha is in the Trayastrimsa Heaven, spending these three months of the summer retreat. He is staying there to teach the Dharma, out of mindfulness of his mother's hardships during pregnancy, and also to benefit the devas of Trayastrimsa. He is under the Parijataka flower tree, on a soft stone. The tree is four thousand li high, its branches spread two thousand li, and its roots go down two hundred and eighty li. The stone he sits on sinks four inches when pressed, and then returns to its original shape.』 Maha Maudgalyayana further expounded the Dharma to the four assemblies, and then became silent. The four assemblies, having heard the Dharma, were filled with joy and kept it in mind, then bowed to Maudgalyayana and departed. When the three months of the summer retreat had ended, the four assemblies again came to Maudgalyayana. After bowing their heads to him, they all sat down and together said to Maudgalyayana, 『Virtuous one, you have great supernatural powers in your practice. We hope you will use your power to go to the Buddha, and on our behalf, bow at the Buddha's feet and tell the Buddha our words: 『The four assemblies of Jambudvipa are longing to see you. May the Buddha have compassion on the people of the world and descend to Jambudvipa.』』 Maudgalyayana, having heard these words, remained silent, and again taught the four assemblies with the Dharma and precepts. The four assemblies were all delighted. Maudgalyayana took his leave, and the four assemblies all rose, bowed to him, and then circumambulated Maudgalyayana before departing.

。

爾時，目犍連便取定意，如壯士屈伸臂頃，從閻浮利滅，便往天上，去佛不遠。是時，佛在無央數天中央坐，說經法。目犍連便生想：「如來在天眾中，譬如閻浮利。」佛即知目犍連意想所念，告目犍連言：「不與世間等，迅去即便去、欲使來即來，去來隨我意所念。」

目犍連白佛言：「是天眾多好甚樂，天中有先世，一心自歸於佛，壽盡來生天上；或有身歸法者、或自歸僧者，壽盡皆來生天上；或有先世凈心樂道，壽盡來生天上。」佛言：「目犍連！如是，是天中先世一心歸佛、歸法、歸僧，心樂道，壽盡皆來生天上。」

爾時，天王釋坐在佛前，意尊佛語及目犍連所言，即言：「賢者目犍連所說實如是。先世有身歸佛、歸法、歸比丘僧，及凈心樂道，皆來生天上。」是時，有八萬天坐在天王釋后，諸天悉欲尊佛所言、及目犍連、亦其王所言，便言：「賢者目犍連可所說者，實如賢者言

現代漢語譯本 當時，目犍連便進入禪定，如同壯士屈伸手臂那樣迅速，從閻浮提消失，立刻到達天上，離佛不遠。那時，佛正坐在無數天眾的中央，宣講佛法。目犍連心中想：『如來在天眾之中，就像在閻浮提一樣。』佛立刻知道目犍連心中所想，告訴目犍連說：『我的能力與世間不同，想去就立刻去，想來就立刻來，去來都隨我的意念。』 目犍連對佛說：『這些天眾真是美好快樂，天眾中有的是前世一心歸依佛的，壽命盡了就來到天上；有的前世歸依法的，有的歸依僧的，壽命盡了也都來到天上；有的前世清凈心喜愛修道的，壽命盡了也來到天上。』佛說：『目犍連，是這樣的，這些天眾中前世一心歸依佛、歸依法、歸依僧，心中喜愛修道，壽命盡了都來到天上。』 當時，天王釋提桓因坐在佛前，尊重佛的教誨以及目犍連所說的話，就說：『賢者目犍連所說的確實如此。前世有歸依佛、歸依法、歸依比丘僧，以及清凈心喜愛修道的，都來到天上。』當時，有八萬天眾坐在天王釋提桓因身後，眾天都想尊重佛所說的話，以及目犍連和天王所說的話，便說：『賢者目犍連所說的，確實如賢者所說。』

English version At that time, Maudgalyayana entered into samadhi, and as quickly as a strong man bends and stretches his arm, he vanished from Jambudvipa and immediately arrived in the heavens, not far from the Buddha. At that time, the Buddha was sitting in the center of countless heavenly beings, expounding the Dharma. Maudgalyayana thought: 'The Tathagata is among the heavenly beings, just as he is in Jambudvipa.' The Buddha immediately knew what Maudgalyayana was thinking and told him: 'My abilities are different from those of the world. I go immediately when I want to go, and I come immediately when I want to come. My going and coming follow my thoughts.' Maudgalyayana said to the Buddha: 'These heavenly beings are truly wonderful and joyful. Among the heavenly beings, some in their previous lives wholeheartedly took refuge in the Buddha, and when their lives ended, they came to the heavens; some in their previous lives took refuge in the Dharma, and some took refuge in the Sangha, and when their lives ended, they all came to the heavens; some in their previous lives had pure minds and loved the path of cultivation, and when their lives ended, they also came to the heavens.' The Buddha said: 'Maudgalyayana, it is so. Among these heavenly beings, those who in their previous lives wholeheartedly took refuge in the Buddha, took refuge in the Dharma, and took refuge in the Sangha, and whose hearts loved the path of cultivation, all came to the heavens when their lives ended.' At that time, the heavenly king Sakra sat before the Buddha, respecting the Buddha's teachings and what Maudgalyayana had said, and said: 'What the venerable Maudgalyayana has said is indeed true. Those who in their previous lives took refuge in the Buddha, took refuge in the Dharma, took refuge in the Bhikkhu Sangha, and had pure minds and loved the path of cultivation, all came to the heavens.' At that time, there were eighty thousand heavenly beings sitting behind the heavenly king Sakra. All the heavenly beings wished to respect what the Buddha had said, as well as what Maudgalyayana and the king had said, and they said: 'What the venerable Maudgalyayana has said is indeed as the venerable one has said.'

。其有先世作人時，身歸三正，凈心樂道，壽盡皆來生天上。」爾時，八萬天因緣目犍連，各各自陳我得溝港。

目犍連便前作禮，頭面著佛足，便白佛言：「諾閻浮利四輩，飢渴欲見佛。善哉！愿尊愍念世間，以時下到閻浮利。」佛便告目犍連：「汝且下，語世間四輩：『佛卻後七日，當從天上來下，安詳會於優曇滿樹下。』」目犍連言：「諾。」受教便起作禮，繞佛三匝，便取定意，譬如壯士屈伸臂頃，便滅于忉利天，即住閻浮利地上，悉告世間人：「佛卻後七日，當從天上來下，安詳會於優曇滿樹下

現代漢語譯本：他們前世做人時，身行端正，內心清凈喜好道法，壽命終了都轉生到天上。』當時，八萬天人因緣目犍連，各自陳述自己得道的因緣。 目犍連於是上前向佛行禮，頭面觸地禮拜佛足，然後稟告佛說：『世尊，閻浮提的四眾弟子，飢渴般地渴望見到佛。善哉！愿您慈悲憐憫世間，及時下到閻浮提。』佛便告訴目犍連：『你先下去，告訴世間四眾弟子：『佛將在七日之後，從天而降，安詳地在優曇滿樹下會面。』目犍連回答說：『是。』接受教誨后便起身向佛行禮，繞佛三圈，然後進入禪定，就像壯士屈伸手臂那樣迅速，便從忉利天消失，立即來到閻浮提的地面上，告訴世間眾人：『佛將在七日之後，從天而降，安詳地在優曇滿樹下會面。』

English version: 'In their previous lives, when they were humans, they conducted themselves with integrity, their hearts were pure and they delighted in the Dharma. When their lifespans ended, they were all reborn in the heavens.' At that time, eighty thousand heavenly beings, due to their karmic connections with Maudgalyayana, each recounted the circumstances of their attainment. Maudgalyayana then stepped forward, bowed to the Buddha, his head touching the Buddha's feet, and reported to the Buddha, 'World Honored One, the four assemblies of Jambudvipa are as thirsty and hungry to see the Buddha. Excellent! May you have compassion for the world and descend to Jambudvipa in due time.' The Buddha then told Maudgalyayana, 'You go down first and tell the four assemblies of the world: 'The Buddha will descend from the heavens in seven days and will peacefully meet under the Udumbara tree.'' Maudgalyayana replied, 'Yes.' Having received the teaching, he rose, bowed to the Buddha, circumambulated him three times, and then entered into samadhi. As quickly as a strong man bends and stretches his arm, he vanished from the Trayastrimsa Heaven and immediately appeared on the ground of Jambudvipa, telling the people of the world, 'The Buddha will descend from the heavens in seven days and will peacefully meet under the Udumbara tree.'

。」

佛于天上便取定意，如力士屈伸臂頃，佛于忉利天上至鹽天，為諸天說經；滅于鹽天，即至兜術天；復從兜術天滅，即至不憍樂天、化應聲天、梵眾天、梵輔天、大梵天、水行水微天、無量水天、水音天、約凈天、遍凈天、凈明天、守妙天、玄妙天、福德天、德淳天、近際天、快見天、無結愛天，已說經，悉使大歡悅；便與天上色天俱下，住須大施天；從上下悉從二十四天上，至第三天上住；悉斂上有色天；悉復斂有欲天，來至第二天須彌巔上住。

是時，有天子墮彼邏，被王教意，便化作三階——一者金，二者銀，三者琉璃——佛從須彌巔，下至琉璃階住；梵天王及諸有色天，悉從佛右面，隨金階下；天王釋及諸有欲天，從佛左面，隨銀階下。佛及諸無數有色天釋，亦諸無數有欲天，悉下到閻浮利，安詳會優曇滿樹下，是使無數人民悉來會，欲見佛、欲聞法

現代漢語譯本 佛陀在天上便下定決心，如同力士屈伸手臂一般迅速，佛陀從忉利天來到鹽天，為諸天說法；在鹽天消失後，立即到達兜率天；又從兜率天消失，依次到達不憍樂天、化應聲天、梵眾天、梵輔天、大梵天、水行水微天、無量水天、水音天、約凈天、遍凈天、凈明天、守妙天、玄妙天、福德天、德淳天、近際天、快見天、無結愛天，每到一處都說法，使眾天都非常歡喜；然後與天上的色界天一同下降，停留在須大施天；從上到下，從二十四層天，到達第三層天停留；收攏了所有上層的色界天；又收攏了所有欲界天，來到第二層天的須彌山頂停留。 這時，有一個天子墮落到彼邏，被國王的旨意所指使，便化作三層階梯——第一層是金的，第二層是銀的，第三層是琉璃的——佛陀從須彌山頂，下到琉璃階梯停留；梵天王和所有色界天，都從佛陀的右側，沿著金階梯下降；天王釋和所有欲界天，從佛陀的左側，沿著銀階梯下降。佛陀和無數的色界天、釋天，以及無數的欲界天，都下降到閻浮提，安詳地聚集在優曇滿樹下，使得無數的人民都來集會，想要見佛、想要聽法。

English version The Buddha, having made up his mind in the heavens, as quickly as a strong man extends and retracts his arm, went from the Trayastrimsa Heaven to the Salt Heaven, where he preached to the gods; having vanished from the Salt Heaven, he immediately arrived at the Tusita Heaven; and having vanished from the Tusita Heaven, he successively arrived at the Anabhraka Heaven, the Subhakrtsna Heaven, the Brahma-parisadya Heaven, the Brahma-purohita Heaven, the Maha-brahma Heaven, the Parittasubha Heaven, the Apramanasubha Heaven, the Subhakrtsna Heaven, the Parittasubha Heaven, the Apramanasubha Heaven, the Subhakrtsna Heaven, the Anabhraka Heaven, the Punyaprasava Heaven, the Anabhraka Heaven, the Subhakrtsna Heaven, the Anabhraka Heaven, the Avrha Heaven, the Atapa Heaven, and the Sudarsana Heaven, preaching the Dharma at each place, making all the gods very joyful; then, together with the gods of the Form Realm, he descended and stayed at the Sudarsana Heaven; from top to bottom, from the twenty-four heavens, he arrived and stayed at the third heaven; he gathered all the Form Realm gods from the upper heavens; and then gathered all the Desire Realm gods, arriving and staying at the summit of Mount Sumeru on the second heaven. At this time, a deva fell to Pila, and being instructed by the king's decree, he transformed into three staircases—the first of gold, the second of silver, and the third of lapis lazuli—the Buddha descended from the summit of Mount Sumeru, and stayed at the lapis lazuli staircase; Brahma and all the gods of the Form Realm descended from the Buddha's right side, along the golden staircase; Indra and all the gods of the Desire Realm descended from the Buddha's left side, along the silver staircase. The Buddha and countless gods of the Form Realm, Indra, and countless gods of the Desire Realm, all descended to Jambudvipa, and peacefully gathered under the Udumbara tree, causing countless people to come together, wanting to see the Buddha and wanting to hear the Dharma.

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是時蓮花色比丘尼，化作金輪王服，七寶導前，從眾力士兵，飛來趣佛。是大眾人民、及長者、帝王，遙見金輪王，悉下道，不敢當前，廣作徑路，蓮花色比丘尼到佛所。是時，天亦見人、人亦悉見天，以佛威神，天為下、地為高、人悉等，天亦無貪意在人、人亦無貪意在天，時有人貪著樂金輪王。

是時有一比丘，坐去佛不遠，便箕坐直身，意著撿戒。比丘見天樂會、亦人樂會，自生念言：「是一切無常、一切苦、一切空、一切非我，何貪是？何愿是？已是何有？」比丘即在坐得溝港道，已自證。

佛知人、知天、知彼比丘生意所念，說偈言：

「有利得人形，　　持戒得為天， 　於世獨為王，　　見諦是獨尊。」

是時蓮花色比丘尼，適到佛前，便攝神足，七寶及兵眾悉滅不現，獨住無發衣法衣，便頭面著佛足

現代漢語譯本 當時，蓮花色比丘尼化作金輪王的裝束，七寶在前引導，率領眾多士兵，飛向佛陀所在之處。當時的大眾、人民、長者、帝王，遠遠望見金輪王，都紛紛讓開道路，不敢阻擋，開闢出寬闊的道路，蓮花色比丘尼到達佛陀面前。這時，天人也能看見凡人，凡人也能看見天人，因為佛陀的威神之力，天界顯得低下，地面顯得高聳，人與天平等，天人對凡人沒有貪戀之心，凡人對天人也沒有貪戀之心，當時有人貪戀著金輪王的享樂。 當時有一位比丘，坐在離佛陀不遠的地方，便以箕坐的姿勢坐直身體，專注于檢視戒律。比丘看見天人的歡樂聚會，也看見凡人的歡樂聚會，心中自生念頭說：『這一切都是無常的、一切都是苦的、一切都是空的、一切都不是我，為何要貪戀這些？為何要希求這些？這些又有什麼意義呢？』比丘當即在座位上證得了溝港道，已經自我證悟。 佛陀知道人、天、以及那位比丘心中所想，便說偈語道： 『能夠獲得人身，持守戒律可以昇天，在世間可以獨自為王，但唯有證悟真理才是最尊貴的。』 當時，蓮花色比丘尼剛到佛陀面前，便收起神通，七寶和士兵都消失不見，只剩下光頭穿著法衣，便以頭面頂禮佛足。

English version At that time, the Bhikkhuni Utpalavarna transformed herself into the attire of a Chakravartin King, with seven treasures leading the way, and accompanied by a multitude of soldiers, she flew towards the Buddha. The crowd, the people, the elders, and the kings, seeing the Chakravartin King from afar, all yielded the path, not daring to obstruct, and cleared a wide road. Bhikkhuni Utpalavarna arrived before the Buddha. At this time, the devas could see the humans, and the humans could see the devas. Due to the Buddha's majestic power, the heavens appeared lower, the earth appeared higher, and humans and devas were equal. The devas had no desire for humans, and humans had no desire for devas. At that time, some people were greedy for the pleasures of the Chakravartin King. At that time, there was a bhikkhu sitting not far from the Buddha, who sat upright in a cross-legged posture, focusing his mind on examining the precepts. The bhikkhu saw the joyous gatherings of the devas and the joyous gatherings of the humans, and a thought arose in his mind: 'All of this is impermanent, all of this is suffering, all of this is empty, and all of this is not-self. Why be greedy for these things? Why desire these things? What is the meaning of these things?' The bhikkhu immediately attained the path of the stream-enterer while seated, having already realized it himself. The Buddha, knowing the thoughts of the humans, the devas, and that bhikkhu, spoke a verse: 'Having obtained a human form, keeping the precepts leads to heaven, in the world one can be a sole king, but seeing the truth is the most supreme.' At that time, Bhikkhuni Utpalavarna, having just arrived before the Buddha, withdrew her supernatural powers, the seven treasures and the soldiers all vanished, leaving only her shaven head and monastic robes. She then bowed her head to the Buddha's feet.

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佛因到優曇滿樹下坐，成布席坐適坐，便為大眾人民，廣說經法，說佈施、持戒、善現天徑，說欲五好痛說具惡。

佛知人意稍濡離粗，便現苦諦習盡道諦。中有身歸佛、歸法、歸比丘僧者；中有隨力持戒者；中有得溝港自證頻來，至不還道自證。

是時賢者躬自在座，便起偏袒向佛，叉手面于佛前，以偈贊佛言：

「今恭禮雄遍觀，　　見諦現說被度， 　常慈哀見福想，　　然人天得何贊？ 　度無極複道彼，　　舍恐怖就安樂， 　廣說法遍照世，　　聞每樂不死安。 　尊戒海廣無度，　　義深大善行明， 　無穢凈垢不著，　　慧船大度三界， 　無缺傷無減增，　　尊不著已行舍， 　從戒尊三界師，　　從見世去無還。 　心住賢無過尊，　　自在定人天雄， 　明慧力致金色，　　何人天不禮尊？ 　師觀世兩眾會，　　雖觀舍不著過， 　意觀意無垢心，　　三界空尊所空

現代漢語譯本 佛陀來到優曇樹下坐定，鋪好坐墊后就坐，然後為大眾人民廣泛宣講佛法，講述佈施、持戒、展現通往天界的善行，以及慾望的五種美好和痛苦，並詳細闡述了各種惡行。 佛陀知道人們的心意稍微變得柔和，不再那麼粗糙，便開始闡述苦諦、集諦、滅諦和道諦。其中，有些人皈依了佛、法、僧三寶；有些人則根據自己的能力持守戒律；還有些人證得了須陀洹果，並不斷精進，最終證得阿那含果。 這時，一位賢者從座位上起身，偏袒右肩，向佛陀合掌，面對佛陀，用偈頌讚嘆道： 『如今我恭敬禮拜這位雄偉的遍觀者，他已證悟真理並將其宣說，使眾生得以解脫。 他常懷慈悲，以福德爲念，那麼人天眾生又該如何讚美他呢？ 他度脫眾生到達彼岸，又指引他們走向正道，使他們捨棄恐懼，獲得安樂。 他廣說法，照亮世間，使聽聞者都能樂於獲得不死不滅的安寧。 他的戒律如大海般廣闊無邊，其義理深邃，善行光明。 他不受任何污穢和清凈的束縛，他的智慧之船能度脫三界眾生。 他的功德沒有缺失，也沒有增減，他已捨棄執著，行於無為。 他從持戒而成為三界導師，從證悟而使世間不再輪迴。 他的心安住于賢聖之境，無與倫比，他是自在的定力之人，是人天中的雄獅。 他以明慧之力成就金色身，有誰會不禮敬他呢？ 導師觀察世間兩類眾生，雖然觀察卻不執著于任何過失。 他的意念清凈無垢，他所空的三界也都是空性的。』

English version The Buddha arrived and sat under the Udumbara tree, having spread out his seat. He then began to extensively preach the Dharma to the masses, speaking about giving, keeping precepts, the good paths leading to heaven, the five pleasures and pains of desire, and detailing various evils. Knowing that the people's minds had softened and were no longer so coarse, the Buddha then expounded on the Four Noble Truths: the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering. Among them, some took refuge in the Buddha, the Dharma, and the Sangha; some upheld the precepts according to their ability; and some attained the state of Stream-enterer, progressing further to the state of Non-returner. At that time, a wise man rose from his seat, bared his right shoulder, clasped his hands towards the Buddha, and facing the Buddha, praised him with verses: 'Now I respectfully bow to the majestic all-seeing one, who has realized the truth and proclaims it, enabling beings to be liberated. He is always compassionate, thinking of merit, so how should humans and gods praise him? He ferries beings to the other shore and guides them to the right path, enabling them to abandon fear and attain peace. He widely teaches the Dharma, illuminating the world, so that those who hear it may rejoice in attaining the peace of immortality. His precepts are as vast as the ocean, his meaning is profound, and his good deeds are radiant. He is not bound by any defilement or purity, and his ship of wisdom ferries beings across the three realms. His merits are without deficiency, increase, or decrease; he has abandoned attachment and acts without effort. From keeping precepts, he became the teacher of the three realms; from enlightenment, he has made the world free from rebirth. His mind dwells in the state of the wise, unparalleled; he is a master of concentration, a lion among humans and gods. With the power of his wisdom, he has attained a golden body; who would not pay homage to him? The teacher observes the two assemblies of the world, and though he observes, he is not attached to any fault. His mind is pure and without defilement; the three realms that he has emptied are also empty.'

。 　是世行拔后根，　　定至定趣甘露， 　今神天服於尊，　　悉叉手觀覺身。 　已無疑樂法堅，　　悉知識人天心， 　亦如行蟲獸心，　　宴凈然愍苦橐。 　自恣化在天下，　　正真定收取易， 　意制念伏彼信，　　天人世覺獨尊。 　道德妙與誰雙？　　觀尊形何時厭？ 　於三界獨步行，　　戒義堅若寶山。 　垂綺愿三界恐，　　舍嫉念無恩愛， 　慧在定明如日，　　無瑕穢夜月光。 　著凈戒現凈行，　　有凈慧善過凈， 　住凈法現凈光，　　高山雪見照然。 　十五夜星中月，　　今觀尊人天雄， 　法悉照明人天，　　身相現絡真珠。 　諦復諦猛善說，　　自行致本無師， 　釋家子獨見妙，　　慧千眼去瘡疣。 　言盛濡意無粗，　　出聲悲人天坐， 　聞尊語甜美法，　　渴飲飽如流海。 　取法爾有何非？　　審奉行到彼安。 　說議斷後不思，　　聞尊聲眼每滅

現代漢語譯本 是世間拔除煩惱的根源，必定到達甘露的境界， 如今神和天都敬服您的尊貴，都雙手合十觀照覺悟之身。 已經不再疑惑，對佛法堅信不移，完全瞭解人天的心意， 也像瞭解蟲獸的心意一樣，安詳寧靜，憐憫眾生的苦難。 自在地教化天下，以正真之定力輕易地攝取， 以意念制伏他們的信念，在天人世間覺悟者中最為尊貴。 道德的玄妙有誰能與之相比？觀賞您的尊容何時會厭倦？ 在三界中獨自行走，戒律的意義堅固如寶山。 垂下美好的願望，使三界感到敬畏，捨棄嫉妒的念頭，沒有恩愛之情， 智慧在禪定中明亮如太陽，沒有瑕疵，像夜晚的月光一樣皎潔。 穿著清凈的戒律，展現清凈的行為，擁有清凈的智慧，善於超越清凈， 安住于清凈的佛法，展現清凈的光芒，像高山上的雪一樣明亮照耀。 十五的月亮在星空中，如今觀賞您，人天中的雄者， 佛法完全照亮人天，您的身相顯現如同綴滿珍珠。 真實而又真實，猛烈而又善巧地說法，自行證悟，沒有老師， 釋迦牟尼的弟子獨自見到玄妙，智慧如千眼，去除瘡疤和贅疣。 言語溫和，心意沒有粗暴，發出的聲音使人天都感到悲憫， 聽到您甜美如法的言語，就像飢渴的人飲用大海的水一樣飽足。 取用佛法有什麼不對呢？審慎地奉行，到達彼岸的安樂。 說完道理就斷絕了思慮，聽到您的聲音，眼睛都感到迷茫。

English version It is the uprooting of the world's roots of affliction, surely reaching the realm of nectar, Now gods and heavens all submit to your honor, all with hands clasped, contemplating the awakened body. Having no more doubts, with firm faith in the Dharma, fully understanding the minds of humans and gods, Just as understanding the minds of insects and beasts, peaceful and serene, compassionate towards the suffering of beings. Freely teaching the world, with the true power of samadhi easily taking hold, Subduing their beliefs with intention, among the awakened in the heavens and human world, you are the most honored. Whose virtue and subtlety can compare? When will gazing upon your noble form ever tire? Walking alone in the three realms, the meaning of precepts is as firm as a treasure mountain. Lowering beautiful vows, causing the three realms to feel awe, abandoning thoughts of jealousy, without affection or love, Wisdom in meditation is bright as the sun, without blemish, like the moonlight of the night. Wearing pure precepts, displaying pure conduct, possessing pure wisdom, skilled in surpassing purity, Dwelling in the pure Dharma, displaying pure light, like the snow on a high mountain, shining brightly. The moon of the fifteenth night in the starry sky, now gazing upon you, the hero among humans and gods, The Dharma completely illuminates humans and gods, your form appears as if adorned with pearls. Truly and truly, fiercely and skillfully speaking the Dharma, self-realized, without a teacher, The disciples of Shakyamuni alone see the subtlety, wisdom like a thousand eyes, removing sores and warts. Words are gentle, the mind is not coarse, the sound emitted causes humans and gods to feel compassion, Hearing your sweet and Dharma-like words, like a thirsty person drinking the water of the ocean, they are satisfied. What is wrong with taking the Dharma? Carefully practice it, reaching the peace of the other shore. Having spoken the truth, thoughts are cut off, hearing your voice, the eyes feel bewildered.

。 　慧現徑直無邪，　　涉先跡致故成， 　顧念后告冥者，　　如梵王悉照空。 　神天尚念世人，　　神行義無所比， 　從法計舍世念，　　尊繫著無餘處。」

是時賢者舍利弗，在眾中坐，便起座，偏袒叉手，以偈嘆曰：

「未嘗見有是者，　　未嘗聞有說者， 　尊如是威神天，　　從兜術來至是。 　天人世悉擁護，　　重愛俗如身眼， 　一切安不為轉，　　樂獨行著中央。 　無憂覺我善行，　　到上教復還世， 　饒心解壞欲身，　　惡行出有善義。 　若比丘有厭心，　　行有敗有空生。 　在樹下若曠野，　　在深山于室中， 　若高處下床臥，　　來恐怖凡幾輩？ 　行何從志不畏？　　或久后所行處？ 　世幾輩彼來聲，　　若往來在方面。 　比丘處不著意，　　所止處寂無向， 　口已出善惡響，　　在行處當何作？ 　持戒住行不捨，　　比丘學求安祥

現代漢語譯本：

'智慧的顯現直接而純潔，遵循先前的足跡而成就， 顧念著後來的冥昧之人，如同梵天王照亮虛空。 神天尚且眷念世人，神聖的德行無可比擬， 從佛法教義出發捨棄世俗的念頭，尊貴的教義沒有其他歸宿。'

'這時，賢者舍利弗在眾人中坐著，便起身，袒露右肩，合掌，用偈語讚歎道：'

'從未見過這樣的情景，從未聽過這樣的說法， 尊者擁有如此威嚴的神力，從兜率天來到這裡。 天人世間都擁護您，像愛護自己的眼睛一樣珍愛世俗之人， 一切安穩而不為所動，樂於獨自處於中心。 您無憂無慮地覺悟我的善行，到達至高境界后又回到世間教化， 以慈悲之心解脫慾望的束縛，從惡行中生出善的意義。 如果比丘心生厭倦，修行就會有失敗和空虛產生。 在樹下，在曠野，在深山，在房間里， 在高處，在床下，有多少凡夫俗子會感到恐懼？ 修行者從何處獲得不畏懼的意志？或者在很久以後所去的地方？ 世間有多少人會聽到他的聲音，或者在各個方向來來往往？ 比丘不執著于所處之地，所停留之處寂靜無所向往， 口中已經發出善惡的聲音，在修行的地方應當如何作為？ 持守戒律，堅持修行不放棄，比丘應當學習追求安詳。' 現代漢語譯本：

'智慧的顯現直接而純潔，遵循先前的足跡而成就， 顧念著後來的冥昧之人，如同梵天王照亮虛空。 神天尚且眷念世人，神聖的德行無可比擬， 從佛法教義出發捨棄世俗的念頭，尊貴的教義沒有其他歸宿。'

'這時，賢者舍利弗在眾人中坐著，便起身，袒露右肩，合掌，用偈語讚歎道：'

'從未見過這樣的情景，從未聽過這樣的說法， 尊者擁有如此威嚴的神力，從兜率天來到這裡。 天人世間都擁護您，像愛護自己的眼睛一樣珍愛世俗之人， 一切安穩而不為所動，樂於獨自處於中心。 您無憂無慮地覺悟我的善行，到達至高境界后又回到世間教化， 以慈悲之心解脫慾望的束縛，從惡行中生出善的意義。 如果比丘心生厭倦，修行就會有失敗和空虛產生。 在樹下，在曠野，在深山，在房間里， 在高處，在床下，有多少凡夫俗子會感到恐懼？ 修行者從何處獲得不畏懼的意志？或者在很久以後所去的地方？ 世間有多少人會聽到他的聲音，或者在各個方向來來往往？ 比丘不執著于所處之地，所停留之處寂靜無所向往， 口中已經發出善惡的聲音，在修行的地方應當如何作為？ 持守戒律，堅持修行不放棄，比丘應當學習追求安詳。'

English version:

'Wisdom appears directly and purely, achieving through following previous paths, Caring for those who are later in darkness, like Brahma illuminating the void. Even the gods cherish the people of the world, divine virtue is unparalleled, From the teachings of Dharma, abandoning worldly thoughts, the noble teachings have no other destination.'

'At that time, the wise Shariputra, sitting among the assembly, arose, bared his right shoulder, and with palms joined, praised in verse:'

'Never have I seen such a sight, never have I heard such a saying, The Venerable One possesses such majestic divine power, coming from Tushita Heaven to here. Heavenly beings and the world all protect you, cherishing the common people as if they were their own eyes, Everything is stable and unmoved, delighting in being alone at the center. You, without worry, awaken my good deeds, reaching the highest realm and returning to the world to teach, With a compassionate heart, freeing from the bonds of desire, from evil deeds comes the meaning of good. If a monk becomes weary, his practice will have failure and emptiness. Under a tree, in the wilderness, in the deep mountains, in a room, On high ground, under the bed, how many ordinary people would feel fear? From where does a practitioner obtain the will to not fear? Or in the place where he will go long after? How many people in the world will hear his voice, or come and go in all directions? A monk does not cling to where he is, the place where he stays is silent and without direction, His mouth has already uttered good and evil sounds, what should he do in the place of practice? Upholding the precepts, persisting in practice without giving up, a monk should learn to seek peace.' English version:

'Wisdom appears directly and purely, achieving through following previous paths, Caring for those who are later in darkness, like Brahma illuminating the void. Even the gods cherish the people of the world, divine virtue is unparalleled, From the teachings of Dharma, abandoning worldly thoughts, the noble teachings have no other destination.'

'At that time, the wise Shariputra, sitting among the assembly, arose, bared his right shoulder, and with palms joined, praised in verse:'

'Never have I seen such a sight, never have I heard such a saying, The Venerable One possesses such majestic divine power, coming from Tushita Heaven to here. Heavenly beings and the world all protect you, cherishing the common people as if they were their own eyes, Everything is stable and unmoved, delighting in being alone at the center. You, without worry, awaken my good deeds, reaching the highest realm and returning to the world to teach, With a compassionate heart, freeing from the bonds of desire, from evil deeds comes the meaning of good. If a monk becomes weary, his practice will have failure and emptiness. Under a tree, in the wilderness, in the deep mountains, in a room, On high ground, under the bed, how many ordinary people would feel fear? From where does a practitioner obtain the will to not fear? Or in the place where he will go long after? How many people in the world will hear his voice, or come and go in all directions? A monk does not cling to where he is, the place where he stays is silent and without direction, His mouth has already uttered good and evil sounds, what should he do in the place of practice? Upholding the precepts, persisting in practice without giving up, a monk should learn to seek peace.'

云何學戒不漏？　　獨在行常無伴， 　欲洗冥求明目，　　欲鼓𪖞吹內垢。」

佛謂舍利弗：「意有所厭惡，及有所著，在空床臥行欲學，如法今說，令汝知聽：

「五恐怖慧不畏，　　至心學遠可欲， 　勤蚱蜢亦蛻蟲，　　人惡聲四足獸。 　非身法意莫識，　　無色聲光無形， 　悉非我悉忍舍，　　莫聞善貪𨽁縣。 　所被痛不可身，　　恐若各悉受行， 　是曹苦痛難忍，　　以精進作拒捍。 　愿綺想念莫隨，　　掘惡栽根拔止， 　著愛可若不可，　　有已過後莫望。 　存黠想熟成善，　　越是去避粗聲， 　忍不樂坐在行，　　四可忍哀悲法。 　常何止在何食？　　恐有痛云何止？ 　有是想甚可悲，　　學造棄行遠可， 　有未有苦樂苦，　　知其度取可止。 　聞關閉縣國行，　　粗惡聲應莫愿， 　舉眼人莫妄瞻，　　與禪會多莫臥。 　觀因緣意安祥，　　止安念疑想斷， 　取莫邪與無欺，　　慈哀視莫恐氣。 　如對見等心行，　　冥無明從求鮮， 　被惡語莫增意，　　故怨語于同學。 　放聲言濡若水，　　愧慚法識莫想。 　若為彼見尊敬，　　有行意離莫受， 　若色聲若好味，　　香細滑是欲捐。 　於是法莫媟著，　　學制意善可脫， 　戒遍觀等明法，　　行有一舊棄冥。」

佛說是義足經竟，比丘悉歡喜

現代漢語譯本 如何學習戒律而不犯錯？獨自修行時常無伴侶，想要洗去黑暗尋求光明，想要吹散內心的污垢。 佛陀告訴舍利弗：『心中有所厭惡，以及有所執著，在空床上躺著或行走時想要學習，現在如法講述，讓你知道並聽著：』 『五種恐懼的智慧不畏懼，真心學習遠離慾望，勤奮如蚱蜢蛻殼，也像蟲子蛻變，人會發出惡聲，四足獸也會發出惡聲。』 『不是身體、不是法、不是意識所能認識的，沒有顏色、聲音、光芒、形狀，都不是我，都應忍受捨棄，不要聽到善就貪戀，不要被慾望牽絆。』 『所受的痛苦不是身體本身，恐懼就像各自承受，這些痛苦難以忍受，要用精進來抵抗。』 『願望和綺麗的念頭不要跟隨，要挖掘惡的根源並拔除，執著于愛，可執著也可不執著，已經過去的就不要再期望。』 『保持聰慧的想法，使其成熟為善，越過那些粗俗的聲音，忍受不樂，在行走中坐著，要忍受四種可悲的法。』 『常常在哪裡停止？吃什麼？恐懼痛苦時如何停止？有這樣的想法是很可悲的，學習製造放棄的行為，遠離慾望是可行的。』 『有未曾有過的苦樂，知道它的限度就可以停止。聽到關閉的縣城和國家的行動，粗俗的惡聲不應希望聽到，舉起眼睛不要胡亂看，與禪定相會時不要多睡覺。』 『觀察因緣，心意安詳，停止安住念頭，疑惑和妄想就會斷除，要像莫邪劍一樣正直，不要欺騙，慈悲地看待，不要有恐懼的氣息。』 『如同面對面看到一樣用心修行，從黑暗無明中尋求光明，被惡語中傷不要增加怒意，不要對同學說怨恨的話。』 『說話的聲音要像水一樣柔和，要對慚愧的法有所認識，不要胡思亂想。如果因為別人而受到尊敬，有修行之心就應該遠離，不要接受。』 『無論是顏色、聲音、美好的味道，還是香氣、細滑，這些慾望都應該捨棄。』 『對於這些法不要輕慢執著，學習控制心意，善於解脫，戒律要普遍觀察，明白法理，修行要拋棄舊的黑暗。』 佛陀說完這部義足經后，比丘們都非常歡喜。

English version How to learn precepts without making mistakes? When practicing alone, one often has no companion, wanting to wash away the darkness and seek light, wanting to blow away the inner filth. The Buddha said to Sariputra: 'If there is something you dislike, and something you are attached to, when lying on an empty bed or walking, wanting to learn, now I will speak according to the Dharma, so that you may know and listen:' 'The wisdom of the five fears is not afraid, sincerely learn to stay away from desires, be diligent like a grasshopper shedding its shell, also like a worm transforming, people will make bad sounds, and four-legged beasts will also make bad sounds.' 'It is not the body, not the Dharma, not the consciousness that can recognize it, there is no color, sound, light, shape, none of these are me, all should be endured and abandoned, do not be greedy when hearing good, do not be bound by desires.' 'The pain suffered is not the body itself, fear is like each bearing it, these pains are unbearable, use diligence to resist them.' 'Wishes and beautiful thoughts should not follow, dig out the roots of evil and pull them out, be attached to love, can be attached or not attached, do not expect what has passed.' 'Maintain clever thoughts, let them mature into good, go beyond those vulgar sounds, endure displeasure, sit while walking, endure the four pitiable dharmas.' 'Where do you often stop? What do you eat? How to stop when you fear pain? It is very sad to have such thoughts, learning to create the act of abandoning, staying away from desires is feasible.' 'There are joys and sorrows that have never been, knowing its limits can stop. Hearing the actions of closed counties and countries, do not wish to hear vulgar bad sounds, do not look around randomly, do not sleep too much when meeting with meditation.' 'Observe the causes and conditions, the mind is peaceful, stop and dwell on thoughts, doubts and delusions will be cut off, be upright like the sword of Moxie, do not deceive, look with compassion, do not have an aura of fear.' 'Practice with the same mind as if seeing face to face, seek light from the darkness of ignorance, do not increase anger when hurt by bad words, do not say resentful words to fellow practitioners.' 'The sound of speech should be as soft as water, have knowledge of the Dharma of shame, do not think wildly. If you are respected because of others, if you have a heart for practice, you should stay away, do not accept it.' 'Whether it is color, sound, good taste, or fragrance, smoothness, these desires should be abandoned.' 'Do not be disrespectful and attached to these dharmas, learn to control the mind, be good at liberation, precepts should be universally observed, understand the principles of the Dharma, practice should abandon the old darkness.' After the Buddha finished speaking this Meaningful Sutra, the monks were all very happy.

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子父共會經第十五

聞如是：

佛在釋國，從千弟子梵志、故道人皆老年，悉得應真六達，所求皆具。佛從教授縣國，轉到迦維羅衛城外尼拘類園中。迦維羅衛諸釋，聞佛從老年應真千比丘，轉行教授，已到是國，近在城外園中，便轉相告語：「先雞鳴悉當會。」自共議言：「諸賢者！正使太子不樂道，當作遮加越王。我曹悉當爲其民耳，今棄七寶作道，自致作佛。我人今悉取長者家出一人，亦從佛求作沙門。諸釋如是，眾為復增。」便從迦維羅衛城出，欲見尊德，欲聞明法；諸釋女人，亦復聚會，俱到佛所，欲聞明法。爾時，佛取神足，定意適定，便在空中步行。爾時，諸釋見佛步行虛空中，悉歡喜生敬愛心。

爾時，悅頭檀王便以頭猗著佛足，作禮竟，便一面住。迦維羅衛民悉不平：「王為佛作禮，是何法以還禮子？」王即聞民悉不平已如是，王便言：「諸賢者！是太子生時，地大動現大光明，悉照一切生，便行七步，無所抱猗，便左右視出聲言：『三界甚苦，何可樂者？』諸天于空中持白蓋，復散摩尼花，復鼓五百樂，復雨香水，盥浴太子。諸民！爾時我第一為太子作禮。諸賢者！太子在園閻浮樹下，晨起往坐，便得臥，樹枝葉悉在太子東作蔭；禺中至晡，樹枝葉悉覆在西為太子作蔭。樹尚不違太子身，諸民！爾時我第二為太子作禮。」王爾時說偈曰：

「今為三勇猛黠，　　以頭禮遍觀足。 　初生時動天地，　　坐樹蔭身不露

現代漢語譯本 《子父共會經》第十五 我聽聞是這樣的： 佛陀在釋迦族居住的地方，與一千位弟子同行，這些弟子都是婆羅門和過去的道人，他們都已年邁，全部證得了阿羅漢果位，六神通具足，所求皆得。佛陀從教化各縣國，輾轉來到迦毗羅衛城外的尼拘類園中。迦毗羅衛的釋迦族人，聽說佛陀帶領著一千位年邁的阿羅漢比丘，巡迴教化，已經來到這個國家，就在城外的園中，便互相告知：『明天雞叫時，我們都應當去會見佛陀。』他們自己商議說：『各位賢者！即使太子不喜歡修行，也會成為遮加越王。我們都將是他的子民。現在他捨棄七寶去修行，自己成就了佛陀。我們現在都從各長者家中選出一人，也跟隨佛陀出家做沙門。釋迦族人如果都這樣做，隊伍會更加壯大。』於是，他們從迦毗羅衛城出發，想要拜見尊貴的佛陀，想要聽聞佛陀的教誨；釋迦族的婦女們，也聚集在一起，一同來到佛陀所在的地方，想要聽聞佛陀的教誨。當時，佛陀運用神通，心入禪定，便在空中行走。當時，釋迦族人看到佛陀在虛空中行走，都歡喜地生起了敬愛之心。 當時，悅頭檀王便將頭貼在佛陀的腳上，行禮完畢，便站立在一旁。迦毗羅衛的民眾都不高興：『國王向佛陀行禮，這是什麼道理，竟然向兒子行禮？』國王聽到民眾都不高興，便這樣說道：『各位賢者！這位太子出生時，大地震動，出現大光明，照耀一切眾生，他走了七步，沒有依靠任何東西，便左右觀看，發出聲音說：『三界非常痛苦，有什麼值得留戀的呢？』諸天在空中舉著白色的傘蓋，又散下摩尼花，又奏響五百種樂器，又降下香水，為太子沐浴。各位民眾！那時我第一次向太子行禮。各位賢者！太子在園中的閻浮樹下，早晨前去坐下，便睡著了，樹的枝葉都向東邊為太子遮蔭；中午到傍晚，樹的枝葉又都向西邊為太子遮蔭。樹尚且不違背太子的意願，各位民眾！那時我第二次向太子行禮。』國王當時說了偈語： 『現在我以頭頂禮，遍觀佛足，這是第三次勇猛的禮敬。 初生時，震動天地， 坐于樹下，樹廕庇身，不露絲毫。』

English version The Sutra of the Assembly of Father and Son, Chapter Fifteen Thus have I heard: The Buddha was in the land of the Shakyas, accompanied by a thousand disciples, Brahmins and former ascetics, all of whom were elderly, had attained Arhatship, possessed the six supernormal powers, and had fulfilled all their aspirations. The Buddha, having taught in various districts, traveled to the Nigrodha Garden outside the city of Kapilavastu. The Shakyas of Kapilavastu, hearing that the Buddha, accompanied by a thousand elderly Arhat bhikkhus, was traveling and teaching, had arrived in their country and was staying in the garden outside the city, informed each other, saying, 'Tomorrow at cockcrow, we should all go to meet the Buddha.' They discussed among themselves, saying, 'Venerable ones! Even if the prince does not enjoy the path, he will become King Chakravarti. We will all be his subjects. Now he has abandoned his seven treasures to practice the path and has become a Buddha. Let us now each select one person from the families of the elders to follow the Buddha and become a Shramana. If the Shakyas all do this, the group will grow even larger.' Therefore, they departed from the city of Kapilavastu, desiring to see the venerable Buddha and to hear his teachings; the women of the Shakyas also gathered together and went to the place where the Buddha was, desiring to hear his teachings. At that time, the Buddha used his supernormal powers, entered into meditative concentration, and walked in the air. At that time, the Shakyas, seeing the Buddha walking in the air, all joyfully developed feelings of respect and love. At that time, King Suddhodana placed his head on the Buddha's feet, paid his respects, and stood to one side. The people of Kapilavastu were displeased, saying, 'The king is paying respects to the Buddha, what kind of law is this, that he pays respects to his son?' The king, hearing that the people were displeased, spoke thus, 'Venerable ones! When this prince was born, the earth shook, and a great light appeared, illuminating all beings. He took seven steps, without relying on anything, and looked around, uttering the words, 'The three realms are very painful, what is there to enjoy?' The devas in the sky held up a white parasol, scattered mani flowers, played five hundred musical instruments, and rained down fragrant water to bathe the prince. People! At that time, I first paid respects to the prince. Venerable ones! The prince was in the garden under the Jambu tree. In the morning, he went to sit down and fell asleep. The branches and leaves of the tree all turned to the east to shade the prince; from noon to evening, the branches and leaves of the tree all turned to the west to shade the prince. Even the tree did not go against the prince's will. People! At that time, I paid respects to the prince for the second time.' The king then spoke a verse: 'Now I bow my head, viewing the feet, this is the third courageous act of reverence. At birth, the earth and sky shook, Sitting under the tree, the shade covered his body, not revealing a bit.'

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佛爾時攝神足，下座比丘僧前，咸坐上。諸釋及釋諸女人，皆頭面禮佛，各就座。王亦就座，即偈嘆佛言：

「像馬駕金車，　　乘行臺閣間， 　金足蹈遍地，　　足云何生胝？ 　神足為我車，　　恣心無限度， 　乘是神妙車，　　世車安可久？ 　素被細軟衣，　　既服身形好， 　金露被身行，　　是服有何好？ 　王法為我衣，　　念世行教授， 　是服先學造，　　我已覺如來。 　本樂高殿舍，　　隨時造閣樓， 　今獨宿樹間，　　恐怖當何依？ 　瞿曇世無怨，　　造仇淫已斷， 　脫慾念無憂，　　無仇當何恐？ 　本食恣意味，　　金器食香美， 　今日乃得食，　　粗惡有何樂？ 　我先飯法味，　　棄貪從苦空， 　悉斷四飯本，　　哀世故行丐。 　浴尊以花香，　　伎女樂從行， 　起止山樹間，　　誰當浴明者？ 　樂法戒為河，　　凈黠悉在中， 　斗極往浴凈，　　游度不復還。」

爾時，佛為王及諸釋女人廣說經法，先現佈施、持戒、現天徑微說，善痛道其苦，導現達世近親三十七品，從可得安如。

佛以道意，知悅頭檀王意滿喜已性濡，無亂縛解，可為說善度法，便說苦諦習盡道諦。佛說是四諦法，王即在座開解，三毒垢除，於法中得諦眼，譬如凈繒投于染中，即受色好，王亦入法如是

現代漢語譯本 這時，佛陀收起神通，從座位下來，走到比丘僧眾面前，大家都坐到座位上。各位釋迦族人和釋迦族的婦女，都向佛陀頂禮，然後各自就座。國王也坐下，隨即用偈語讚歎佛陀： 『象馬駕著金車，在樓臺亭閣間穿行，金色的腳踏遍大地，腳上怎麼會生出老繭？神通是我的車，隨心所欲沒有限度，乘坐這種神妙的車，世俗的車又怎能長久？平時穿著柔軟的絲綢衣服，既能襯托出美好的身形，又用金露塗抹身體，這樣的衣服有什麼好？王法是我的衣服，想著在世間傳播教誨，這種衣服是先學習製造的，我已經覺悟到如來之道。 『以前喜歡住在高大的宮殿里，隨時建造樓閣，現在卻獨自睡在樹林間，感到恐懼應該依靠什麼？瞿曇在世間沒有怨恨，製造仇恨的淫慾已經斷絕，擺脫慾望的念頭沒有憂愁，沒有仇恨又有什麼可恐懼的？以前吃著各種美味佳餚，用金器盛著香甜的食物，今天卻只能吃粗糙的食物，有什麼樂趣？我先品嚐佛法的滋味，拋棄貪婪，從苦空之中解脫，完全斷絕了四種食物的根本，爲了哀憫世人所以才乞食。 『以前用花香沐浴，有歌伎舞女跟隨，現在卻在山林樹木間起居，誰來為明智的人沐浴？以樂於佛法和戒律為河流，清凈的智慧都在其中，在其中沐浴可以得到清凈，遊歷度過就不會再返回。』 這時，佛陀為國王和各位釋迦族的婦女廣泛地宣講佛法，先是講述佈施、持戒，然後稍微講述天道的微妙之處，善巧地闡述苦的道理，引導他們認識到世間親近的三十七道品，從而可以得到安穩。 佛陀以他的智慧，知道悅頭檀國王的心意已經充滿喜悅，性情柔和，沒有被煩惱束縛，可以為他說善於度脫的方法，於是就宣講了苦諦、集諦、滅諦、道諦。佛陀宣講這四諦法后，國王當即在座位上開悟，三毒的污垢被清除，在佛法中得到了真理之眼，就像潔白的絲綢投入到染缸中，立刻就染上了美麗的顏色，國王領悟佛法也是如此。

English version At that time, the Buddha withdrew his supernatural powers, descended from his seat, and went before the assembly of monks, where everyone sat down. All the Shakyas and Shakya women bowed their heads to the Buddha and took their seats. The king also sat down and immediately praised the Buddha with verses: 'Elephants and horses pull golden chariots, traveling among pavilions and towers. Golden feet tread all over the earth, how could calluses grow on them? Supernatural power is my chariot, unrestrained and limitless. Riding this wondrous chariot, how can worldly chariots last? Usually wearing soft silk clothes, which enhance the beauty of the body, and applying golden dew to the body, what good are such clothes? The king's law is my clothing, thinking of spreading teachings in the world. This clothing is first learned to be made, and I have already awakened to the Tathagata's way. 'Previously, I enjoyed living in high palaces, building pavilions at will. Now, I sleep alone among the trees, what should I rely on when feeling fear? Gautama has no resentment in the world, the lust that creates hatred has been cut off. Freed from the thought of desire, there is no sorrow. Without hatred, what is there to fear? Previously, I ate all kinds of delicacies, using golden vessels to hold fragrant food. Today, I can only eat coarse food, what pleasure is there? I first tasted the flavor of the Dharma, abandoning greed and freeing myself from suffering and emptiness. I have completely cut off the root of the four kinds of food, and beg for food out of compassion for the world. 'Previously, I bathed with fragrant flowers, with singers and dancers following. Now, I live among the mountains and trees. Who will bathe the wise one? Taking joy in the Dharma and precepts as a river, pure wisdom is within it. Bathing in it brings purity, and once you have crossed over, you will not return.' At this time, the Buddha extensively preached the Dharma to the king and the Shakya women, first speaking of giving and keeping precepts, then briefly explaining the subtleties of the heavenly path, skillfully explaining the principle of suffering, and guiding them to recognize the thirty-seven factors of enlightenment that are close to the world, so that they could attain peace. The Buddha, with his wisdom, knew that King Yue Tou Tan's mind was filled with joy, his nature was gentle, and he was not bound by afflictions. He could now be told the method of skillful liberation, so he preached the Four Noble Truths: the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering. After the Buddha preached these Four Noble Truths, the king immediately awakened in his seat, the defilements of the three poisons were removed, and he obtained the eye of truth in the Dharma, just as a pure white silk cloth, when put into a dye vat, immediately takes on a beautiful color. The king's understanding of the Dharma was also like this.

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爾時王見諦疑斷，在法開解，便起座向佛，叉手白言：「已近已近、已遠已遠，今我身歸佛法及比丘僧，受我為清信士，盡形壽，悉不犯已凈。」故釋中亦有身歸佛者、歸法者、歸僧者；釋諸女人，自歸亦如是；中有持不殺戒者、持不盜戒、持不淫戒、持不欺戒、中有遠酒不飲酒戒。

爾時悅頭檀王見法甚明，見諦無疑，在法勇猛，便起座，向佛叉手，以是義足偈嘆言：

「有戒具當何見？　　云說言從陰苦。 　愿瞿曇解說此，　　問正意世雄生。 　先已行棄重恚，　　亦不著後來愿； 　來現在亦不取，　　亦不受尊敬空； 　未來想不著愛，　　久遠想亦不憂。 　行遠可舍細軟，　　邪見盡少無有， 　已去恐無畏怖，　　不可動信無疑。 　無嫉心樂彼與，　　行如是愛尊命， 　能自守不多望，　　自多得慧無嫉。 　不惡丑不嫫冶、　　不兩舌舍戲疑， 　意悉脫無所著，　　棄自見無綺妄， 　安庠行能解對，　　亦不欲斷欲想。 　不學求所樂欲，　　悉無有亦不憂， 　無怨恚舍愛慾，　　不為味所可使。 　不自高我無等，　　得對毀橫取敬， 　當行觀止意念，　　見善惡非次望。 　去所在無所止，　　觀向法當何著？ 　欲色空亦無色，　　從黠計不欲脫， 　愛已滅乃已息，　　三界空無樂意。 　悉解離何從得？　　多從海度無憂

現代漢語譯本 當時，國王見諦的疑惑消除了，在佛法上有了開悟，便從座位上起身，向佛陀合掌行禮，說道：『已經接近了，已經接近了；已經遠離了，已經遠離了。現在我皈依佛、法、以及比丘僧團，請接納我為在家信徒，我將終身奉行，絕不違犯已經受持的清凈戒律。』所以，在解釋中也有皈依佛的、皈依法的、皈依僧的；解釋那些婦女，她們的皈依也是如此；其中有持不殺生戒的、持不偷盜戒的、持不邪淫戒的、持不妄語戒的，其中也有遠離飲酒、不飲酒的戒律。 當時，悅頭檀王見佛法非常明晰，見諦無疑，在佛法上勇猛精進，便從座位上起身，向佛陀合掌行禮，用以下偈頌讚嘆佛法的深義： 『持戒之人應當如何看待？』，『（佛陀）說，苦是從五蘊產生的。』 『愿瞿曇（佛陀）能解釋這些，』，『（我）以正直的心意向世雄（佛陀）請教。』 『（修行人）先前已經捨棄了強烈的嗔恨，』，『也不執著于未來的願望；』 『對現在也不執取，』，『也不接受虛妄的尊敬；』 『對未來的想法不執著愛戀，』，『對久遠的想法也不憂慮。』 『修行人捨棄細軟之物，』，『邪見已經完全消除，幾乎沒有了，』 『已經離去，不再有恐懼和畏懼，』，『不可動搖的信心，沒有疑惑。』 『沒有嫉妒心，樂於給予他人，』，『行為如此，愛護尊重生命，』 『能夠自我約束，不多貪求，』，『自己多得智慧，沒有嫉妒。』 『不惡劣醜陋，不妖冶，』，『不兩舌，捨棄戲論和疑惑，』 『心意完全解脫，沒有執著，』，『捨棄自己的偏見，沒有虛妄，』 『安詳地行走，能夠正確應對，』，『也不想斷除慾望和想法。』 『不學習追求所喜愛的慾望，』，『完全沒有，也不憂慮，』 『沒有怨恨和嗔恚，捨棄愛慾，』，『不被味道所驅使。』 『不自高自大，認為自己無與倫比，』，『得到讚揚時，不橫加索取尊敬，』 『應當修行，觀察並停止意念，』，『看到善惡，不期望不合時宜的事情。』 『去到任何地方，都沒有停留，』，『觀察佛法，應當執著于什麼呢？』 『慾望、色界、空界、無色界，』，『從智慧的計較來看，不想要解脫，』 『愛慾已經滅盡，才算止息，』，『三界空無，沒有快樂的意念。』 『完全解脫，從何處得到？』，『多從苦海中度過，沒有憂愁。』

English version At that time, the king's doubts about the truth were resolved, and he had an understanding of the Dharma. He then rose from his seat, clasped his hands towards the Buddha, and said, 'It is near, it is near; it is far, it is far. Now I take refuge in the Buddha, the Dharma, and the Sangha of monks. Please accept me as a lay follower, and I will observe the precepts for the rest of my life, without violating the pure precepts I have already taken.' Therefore, in the explanations, there are those who take refuge in the Buddha, those who take refuge in the Dharma, and those who take refuge in the Sangha. The explanations for women are the same; among them are those who observe the precept of not killing, the precept of not stealing, the precept of not engaging in sexual misconduct, the precept of not lying, and among them are also those who abstain from drinking alcohol. At that time, King Yue Tou Tan saw the Dharma very clearly, had no doubt about the truth, and was courageous and diligent in the Dharma. He then rose from his seat, clasped his hands towards the Buddha, and praised the profound meaning of the Dharma with the following verses: 'How should one who observes precepts view things?', '(The Buddha) says that suffering arises from the five aggregates.' 'May Gautama (the Buddha) explain these things,' '(I) ask the World Honored One (the Buddha) with a righteous mind.' 'A practitioner has already abandoned strong hatred,' 'and does not cling to future desires;' 'Does not grasp at the present,' 'nor accept false respect;' 'Does not cling to love for future thoughts,' 'nor worry about distant thoughts.' 'A practitioner abandons soft and delicate things,' 'false views have been completely eliminated, almost none remain,' 'Having already departed, there is no more fear or dread,' 'unshakable faith, without doubt.' 'Without jealousy, happy to give to others,' 'acting in this way, cherishing and respecting life,' 'Able to restrain oneself, not greedy,' 'gaining more wisdom, without jealousy.' 'Not evil or ugly, not seductive,' 'not double-tongued, abandoning idle talk and doubt,' 'The mind is completely liberated, without attachment,' 'abandoning one's own biases, without falsehood,' 'Walking calmly, able to respond correctly,' 'and does not want to cut off desires and thoughts.' 'Does not learn to pursue desired pleasures,' 'completely without, and without worry,' 'Without resentment or anger, abandoning lust,' 'not driven by taste.' 'Not arrogant, thinking oneself unparalleled,' 'when praised, not demanding respect,' 'Should practice, observe and stop thoughts,' 'seeing good and evil, not expecting inappropriate things.' 'Going anywhere, without stopping,' 'observing the Dharma, what should one cling to?' 'Desire, the realm of form, the realm of emptiness, the formless realm,' 'from the perspective of wise calculation, one does not want liberation,' 'When desire is extinguished, then there is cessation,' 'the three realms are empty, without the idea of happiness.' 'Completely liberated, from where is it obtained?', 'Mostly crossing over from the sea of suffering, without sorrow.'

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。 　不願生見有子，　　列地行愿寶增， 　來不生去不到，　　欲何索從何得？ 　悉無能說到處，　　眾學沙門游心， 　悉令求所在處，　　如觸冒知如去。 　亦不嫉亦無貪，　　雖在高尊不樂， 　不樂中下不樂，　　從法生非法舍， 　是悉空亦無有，　　從不得亦不求， 　莫欲世邪樂人，　　意已止便到盡。」

佛說是義足經竟，比丘與悅頭檀王及釋人民悉歡喜。

維樓勒王經第十六

聞如是：

佛在舍衛國祇樹給孤獨園。爾時，迦維羅衛諸釋新起大殿，成未能久，諸釋悉共言：「從今已后，莫使沙門、梵志、釋中衣冠及長者子，得先入是殿中。先使佛、次及比丘僧入，餘人乃當從后入耳。」

爾時，舍衛國王子惟樓勒以事到釋國，未及入城，便至新成殿中宿。明日入城，所欲取竟，便還其國。

諸釋聞太子惟樓勒在新殿中宿，便大不樂，瞋恚不解，便出聲罵：「今奈何令婢子先入是殿？」便共掘殿中土，棄深七尺所，更取凈土復其處，便復取牛湩洗四殿。

惟樓勒太子聞諸釋不凈惡我，掘殿中土七尺所，更以新土復其處，悉以湩洗四殿，復罵我為婢子，污是新殿。聞內結，悲著心，我后把國政者，當云那治諸釋。

從是不久，舍衛國王崩，大臣集議，徴太子拜為王。惟樓勒王即問傍大臣者：「有不凈惡國王者，其罪何至？」傍臣白言：「如是罪至死。」王言：「然

現代漢語譯本 不希望看到有孩子出生，希望在世間行善，功德如寶物般增長。 來處不生，去處不到，想要什麼，又從哪裡得到呢？ 一切都無法用言語表達，眾多的修行者都在用心參悟。 都應該去探求真理所在，如同觸控到事物就知道它的去向。 既不嫉妒，也不貪婪，即使身居高位也不快樂。 不以高位為樂，也不以低位為樂，從佛法中生出，就捨棄非法。 這一切都是空無的，既沒有得到，也不去追求。 不要被世俗的邪惡所迷惑，當心意停止時，就到達了終點。 佛陀說完這部《義足經》后，比丘、悅頭檀王以及釋迦族的人民都非常歡喜。 《維樓勒王經》第十六 我聽聞是這樣的： 佛陀在舍衛國的祇樹給孤獨園。當時，迦維羅衛的釋迦族新建了一座大殿，剛建成不久，釋迦族的人都說：『從今以後，不要讓沙門、婆羅門、釋迦族中的官員以及長者之子先進入這座殿中。先讓佛陀和比丘僧進入，其他人再從後面進入。』 當時，舍衛國的王子維樓勒因為有事來到釋迦族，還沒進城，就先到新建成的大殿中住宿。第二天進城，辦完事後，就返回了自己的國家。 釋迦族的人聽說太子維樓勒在新殿中住宿，非常不高興，憤怒不已，就大聲罵道：『怎麼能讓婢女的兒子先進入這座殿中？』於是他們就挖開殿中的泥土，挖了七尺深，再用乾淨的泥土填上，然後又用牛奶清洗了四座殿。 維樓勒太子聽說釋迦族的人因為厭惡自己，挖開殿中的泥土七尺深，又用新土填上，還用牛奶清洗了四座殿，還罵自己是婢女的兒子，玷污了新殿。他內心感到悲傷，心想：『我以後如果執掌國政，該如何處置這些釋迦族人呢？』 不久之後，舍衛國的國王去世，大臣們商議，請太子即位為王。維樓勒王就問身旁的大臣：『有厭惡國王的人，他的罪過應該如何處置？』大臣回答說：『這樣的罪過應該處死。』國王說：『是這樣啊。』

English version Unwilling to see children born, wishing to practice good deeds in the world, with merits increasing like treasures. Coming from nowhere, going nowhere, what is desired, and from where is it obtained? Everything cannot be expressed in words, numerous practitioners are contemplating with their hearts. All should seek the truth, just as touching an object reveals its direction. Neither jealous nor greedy, even in high positions, there is no joy. Not joyful in high positions, nor in low positions, born from the Dharma, abandon the unlawful. All of this is empty, neither obtained nor sought. Do not be deceived by worldly evils, when the mind stops, the end is reached. After the Buddha finished speaking this 'Meaningful Discourse,' the monks, King Yue Tou Tan, and the people of the Shakya clan were all very happy. The Sixteenth Sutra of King Virudhaka Thus have I heard: The Buddha was in the Jeta Grove in Sravasti. At that time, the Shakyas of Kapilavastu had just built a new great hall. Not long after its completion, the Shakyas all said: 'From now on, do not allow the Shramanas, Brahmins, officials of the Shakyas, or the sons of elders to enter this hall first. Let the Buddha and the Sangha of monks enter first, and then others may enter afterward.' At that time, Prince Virudhaka of Sravasti came to the Shakya kingdom on business. Before entering the city, he went to stay in the newly built hall. The next day, after entering the city and completing his business, he returned to his own kingdom. When the Shakyas heard that Prince Virudhaka had stayed in the new hall, they were very unhappy and angry. They shouted: 'How could we let the son of a maidservant enter this hall first?' So they dug up the earth in the hall, digging seven feet deep, then filled it with clean earth, and then washed the four halls with milk. Prince Virudhaka heard that the Shakyas disliked him, dug up the earth in the hall seven feet deep, filled it with new earth, washed the four halls with milk, and called him the son of a maidservant, defiling the new hall. He felt sadness in his heart, thinking: 'If I take charge of the kingdom in the future, how should I deal with these Shakyas?' Not long after, the king of Sravasti passed away. The ministers gathered to discuss and invited the prince to become king. King Virudhaka then asked the ministers beside him: 'What should be the punishment for those who dislike the king?' The ministers replied: 'Such a crime deserves death.' The king said: 'Is that so?'

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。諸釋不凈惡我，諸釋是佛親家，至使佛有恩愛在諸釋者，終不能得治子曹罪。」臣下即白言：「佛棄世欲，無恩愛在親屬，欲治諸釋罪無所難。」王聞白如是，即敕興四種兵：象、馬、車、步兵，出城引號，當攻迦維羅衛城。

佛以食時，持應器入舍衛城求食，食竟，出城下道，于釋樹下薄枝葉少蔭涼，在其下望。王興兵行大道，遙見佛在薄蔭樹下坐，即下車到佛所，禮竟，住一面，白佛言：「諾。今有餘大樹，枝葉茂盛，多陰涼，大樹名為迦旃，迦維羅衛多優曇缽尼拘類，佛何以不坐是蔭？何為坐是小釋樹？少枝葉，無蔭樹下有何涼？」佛報言：「愛其名，樂其涼，故坐其下。」王自念言：「如是者，佛續為有恩愛在諸釋，續有助意。」即從其處而還兵，歸其國。佛教授舍衛人民，生意欲到迦維羅衛國，便從諸比丘，即到釋國，于尼拘類園中教授。

久頃，舍衛國王便復問傍臣左右言：「若有不凈惡國王者，其罪何至？」諸臣對言：「如是罪至死。」王復言：「諸釋致惡我，子曹皆是佛近親，佛當有顧念在諸釋，我終不得子曹勝。」臣下復白言：「我曹悉聞諸沙門言：『瞿曇淫慾已斷。』有何恩愛在近親？王欲治其罪，無以為難。」王聞諸臣下白如是，即敕興四種兵，引號出城，到諸釋國。行至冥已，近去釋城四十里所因止宿

現代漢語譯本：『諸位說釋迦族不乾淨，是惡人，他們是佛陀的親戚，甚至讓佛陀對釋迦族有恩愛之情，最終都不能懲治他們的罪過。』臣子們立刻稟告說：『佛陀已經捨棄世俗慾望，對親屬沒有恩愛之情，要懲治釋迦族的罪過沒有任何困難。』國王聽了這些話，就下令調動四種軍隊：象兵、馬兵、車兵、步兵，出城，準備攻打迦維羅衛城。 佛陀在吃飯的時候，拿著缽進入舍衛城乞食，吃完飯後，出城走在路上，在一棵釋迦樹下，那裡枝葉稀疏，沒什麼陰涼，就在那裡眺望。國王率領軍隊走在大路上，遠遠看見佛陀坐在稀疏的樹蔭下，就下車來到佛陀面前，行禮完畢，站在一邊，對佛陀說：『現在有其他大樹，枝葉茂盛，有很多陰涼，那棵大樹叫做迦旃，迦維羅衛有很多優曇缽尼拘類樹，佛陀為什麼不坐在那些樹蔭下？為什麼要坐在這棵小釋迦樹下？枝葉稀少，沒有陰涼，樹下有什麼涼爽？』佛陀回答說：『我喜歡它的名字，喜歡它的涼爽，所以坐在這裡。』國王心想：『這樣看來，佛陀還是對釋迦族有恩愛之情，還是有幫助他們的意思。』於是就從那裡撤兵，回到自己的國家。佛陀在舍衛國教化人民，心裡想去迦維羅衛國，就帶著眾比丘，來到釋迦族所在的國家，在尼拘類園中教化。 過了很久，舍衛國王又問身邊的臣子：『如果有一個不乾淨、邪惡的國王，他的罪過會是什麼？』臣子們回答說：『這樣的罪過應該處死。』國王又說：『釋迦族對我作惡，他們的子孫都是佛陀的近親，佛陀肯定會顧念釋迦族，我最終不能戰勝他們。』臣子們又稟告說：『我們都聽沙門們說：『瞿曇已經斷絕了淫慾。』他對近親有什麼恩愛之情？大王要懲治他們的罪過，沒有任何困難。』國王聽了臣子們這樣說，就下令調動四種軍隊，出城，前往釋迦族所在的國家。軍隊行進到天黑，在距離釋迦城四十里左右的地方停下來住宿。

English version: 'All say the Shakyas are impure and evil, they are the Buddha's relatives, and even if the Buddha has affection for the Shakyas, their crimes can never be punished.' The ministers immediately reported, 'The Buddha has abandoned worldly desires and has no affection for relatives. There is no difficulty in punishing the Shakyas' crimes.' Upon hearing this, the king ordered the mobilization of four types of troops: elephants, horses, chariots, and infantry, to march out of the city and prepare to attack Kapilavastu. At mealtime, the Buddha took his bowl and entered Shravasti to beg for food. After eating, he left the city and walked along the road. Under a Shakya tree with sparse branches and little shade, he sat and gazed. The king led his army along the main road and saw the Buddha sitting under the sparse shade. He got out of his chariot, approached the Buddha, paid his respects, and stood aside, saying, 'Now there are other large trees with lush foliage and plenty of shade. That large tree is called Katchen, and Kapilavastu has many Udumbara Nigrodha trees. Why doesn't the Buddha sit under those trees? Why sit under this small Shakya tree? It has few branches, no shade, and what coolness is there under it?' The Buddha replied, 'I like its name and its coolness, so I sit here.' The king thought, 'It seems the Buddha still has affection for the Shakyas and still intends to help them.' So he withdrew his troops from there and returned to his own country. The Buddha taught the people of Shravasti, and wanting to go to Kapilavastu, he went with the monks to the Shakya country and taught in the Nigrodha Garden. After a long time, the King of Shravasti asked his ministers, 'If there is an impure and evil king, what would be his punishment?' The ministers replied, 'Such a crime should be punished with death.' The king said again, 'The Shakyas have done evil to me, and their descendants are all close relatives of the Buddha. The Buddha will surely care for the Shakyas, and I will never be able to defeat them.' The ministers reported again, 'We have all heard the monks say, 'Gautama has severed his lustful desires.' What affection does he have for close relatives? If the king wants to punish their crimes, there is no difficulty.' Upon hearing this, the king ordered the mobilization of four types of troops, marched out of the city, and went to the Shakya country. The army traveled until dark and stopped for the night about forty miles from the Shakya city.

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。

諸釋悉聞舍衛國王興四種兵，欲來攻是國，近去城數十里，恐明日來到，即遣輕足上騎，到佛所道：「是愿佛教我曹，作何方便？」佛即告諸釋：「堅閉城門，王終不能得勝。開門內者，惟樓勒王即殺諸釋不疑。」是騎人聞佛教，便禮佛，上馬如去。

是時，賢者摩訶目犍連在佛后住，便白佛言：「明慧莫以諸釋為憂，我今欲舉一釋國，移置異天地間，若以鐵籠籠之，悉一天下共者，當奈之何？」佛即告摩訶目犍連言：「耐能爾，當奈其罪何？」目犍連言：「但說有形事，無奈無形罪何？」

佛爾時說偈言：

「作善惡終無腐，　　從福樂在冥苦， 　善惡栽向日出，　　久遠來身受止。」

舍衛國王即摩飾斗具，俱便前當攻釋城。諸釋悉共興四種兵：象兵、馬兵、車兵、步兵，亦出城欲拒捍惟樓勒王。諸釋亦復摩飾兵，當與舍衛國王及兵共鬥。尚未相見，諸釋便引弓，以利刃箭射斷車、當應亦射斷車軛、亦射斷車轂、亦截車軸、射斷䭷、亦射斷人身、珠寶，無所傷害。

舍衛國王大恐怖，顧問左右：「汝曹寧知諸釋已出城迎鬥死，我曹終不得其勝，不如早還。」傍臣即白王言：「我曹先曰：『聞諸釋皆持五戒，盡形壽不犯。』生至使當死，不敢有所傷害，有所傷害，為犯戒，但前自可得其勝。」王即引兵而前，突釋兵陣。諸釋見王前甚進，便入城閉門

現代漢語譯本 釋迦族的使者聽到舍衛國王要興兵攻打他們的國家，軍隊離城只有幾十里，恐怕明天就要到了，就派快馬趕到佛陀那裡，問道：『希望佛陀教導我們，該如何應對？』佛陀告訴他們：『緊閉城門，國王最終不能得勝。如果打開城門讓樓勒王進來，他一定會毫不猶豫地殺光你們。』使者聽了佛陀的教誨，便向佛陀行禮，上馬離去。 當時，賢者摩訶目犍連站在佛陀身後，便對佛陀說：『明智的佛陀不必為釋迦族擔憂，我現在想把整個釋迦國移到另一個天地之間，或者用鐵籠子把他們罩住，讓整個天下的人都無法觸及，那又如何呢？』佛陀告訴摩訶目犍連說：『你能做到，但又能如何逃脫他們的罪業呢？』目犍連說：『我只是說有形的事，對於無形的罪業，我也沒有辦法。』 佛陀當時說了偈語： 『作善作惡終不朽，從福樂到冥苦，善惡之果如日出，久遠之後自身受。』 舍衛國王磨礪兵器，準備攻打釋迦族的城池。釋迦族也興起四種軍隊：象兵、馬兵、車兵、步兵，也出城想要抵抗樓勒王。釋迦族也磨礪兵器，準備與舍衛國王及其軍隊交戰。雙方尚未交鋒，釋迦族就拉弓射箭，鋒利的箭矢射斷了戰車，也射斷了車轅，也射斷了車轂，也截斷了車軸，射斷了車上的裝飾，也射斷了人的身體和珠寶，但都沒有造成傷害。 舍衛國王非常恐懼，問左右大臣：『你們難道不知道釋迦族已經出城迎戰，我們最終不能戰勝他們，不如早點回去。』旁邊的臣子對國王說：『我們之前說過：『聽說釋迦族都持守五戒，終身不犯。』他們即使到了要死的時候，也不敢傷害別人，如果傷害別人，就犯了戒，只要我們向前進攻，就可以戰勝他們。』國王就率領軍隊向前，突入釋迦族的陣營。釋迦族看到國王逼近，就退入城中，關閉了城門。

English version The messengers of the Shakyas, hearing that King Pasenadi of Sravasti was raising four kinds of troops to attack their kingdom, and that the army was only a few dozen miles from the city, fearing they would arrive the next day, sent a fast rider to the Buddha, asking: 'We wish the Buddha would teach us what to do?' The Buddha told them: 'Close the city gates tightly, and the king will ultimately not be able to prevail. If you open the gates and let King Virudhaka in, he will undoubtedly kill all of you.' The messenger, having heard the Buddha's teaching, bowed to the Buddha and rode away. At that time, the venerable Maha Maudgalyayana was standing behind the Buddha and said to the Buddha: 'Wise Buddha, there is no need to worry about the Shakyas. I now wish to move the entire Shakya kingdom to another realm, or enclose them in an iron cage, so that no one in the world can touch them. What then?' The Buddha told Maha Maudgalyayana: 'You can do that, but how can you escape their karma?' Maudgalyayana said: 'I am only speaking of tangible things; I have no way to deal with intangible karma.' The Buddha then spoke a verse: 'Good and evil deeds never decay, from happiness to darkness, the fruits of good and evil rise like the sun, and one will receive them in the long run.' King Pasenadi of Sravasti sharpened his weapons, preparing to attack the Shakya city. The Shakyas also raised four kinds of troops: elephants, horses, chariots, and infantry, and went out of the city to resist King Virudhaka. The Shakyas also sharpened their weapons, preparing to fight against King Pasenadi and his army. Before the two sides met, the Shakyas drew their bows and shot arrows, the sharp arrows broke the chariots, also broke the yokes, also broke the hubs, also cut the axles, broke the decorations on the chariots, and also pierced the bodies and jewels of the people, but caused no harm. King Pasenadi was very frightened and asked his ministers: 'Don't you know that the Shakyas have already come out of the city to meet us in battle? We will ultimately not be able to defeat them, so it is better to return early.' The ministers beside him said to the king: 'We said before: 'We have heard that the Shakyas all uphold the five precepts and do not violate them throughout their lives.' Even when they are about to die, they dare not harm others. If they harm others, they will violate the precepts. As long as we advance, we can defeat them.' The king then led his army forward, breaking into the Shakya ranks. When the Shakyas saw the king approaching, they retreated into the city and closed the gates.

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。

爾時，舍衛王以遣人語諸釋：「舅氏與我有何仇怨，而不開門？小欲有所借入，即出城不久留。」

諸釋中信佛所言，本行經法無疑向道，便言：「不須開門。」釋中未凈心歸佛、歸法、歸比丘僧，無諦，有疑，便以為可開門，復共言：「我人不得爾，恐是中有外對。我曹悉坐耆老行籌，不受籌者，為當不欲內王；受籌者，為欲內王；多者，我又當隨適行；籌悉受不受者少耳。」眾人言：「當開門內王。」諸釋便開門內，惟樓勒王適入迦維羅衛城，便生取諸釋，當將出城殺之。

爾時，釋摩男白舍衛王：「愿天子與我小愿。」王言：「將軍欲何愿？」「我願今沒是池中頃，以其時令，諸釋得出城走。」諸大臣白言：「王當與釋摩男愿，令在水中能幾頃。」王即與其所愿。釋摩男即沒池中，以發繞樹根而死。王怪在水甚久，便令使者按視：「釋摩男在水中何等作？」如王言，往按視之，見釋摩男在水底死，便還白王：「天子！寧知釋摩男持發繞樹根而死。」王即絞城中余釋，復問：「所生得釋悉死未？」臣白言：「悉已像蹈殺之。」王便從處還國。

佛以晡時，悉告諸比丘：「俱到逝心須加利講堂所。」諸比丘悉言：「諾。」佛即與眾比丘俱，到逝心講堂，道經過諸釋死處，釋中尚有能語者，遙見佛，舉聲稱冤，佛聞諸釋，悲哀甚痛。佛即謂比丘：「愚癡人惟樓勒所作罪不小。」佛便至諸釋地中，化出自然無數床，佛及比丘悉坐

現代漢語譯本： 當時，舍衛國王派人告訴諸釋迦族人：『我的舅舅們，你們與我有什麼仇怨，竟然不開城門？我只是想借道進入一下，很快就會出城，不會久留。』 釋迦族人中，那些相信佛陀教誨，遵循佛法修行，對道堅信不疑的人便說：『不必開門。』而那些沒有完全歸心於佛、法、僧三寶，沒有真誠信仰，心存疑慮的釋迦族人，則認為可以開門。他們又商議說：『我們不能這樣，恐怕其中有外敵。我們大家坐下來，用籌碼來決定，不接受籌碼的人，就是不想讓國王進來；接受籌碼的人，就是想讓國王進來；多數人的意見，我們就要遵從；不接受籌碼的人應該很少。』眾人說：『應該開門讓國王進來。』於是，釋迦族人便打開城門，樓勒王剛一進入迦毗羅衛城，就立刻抓捕了所有的釋迦族人，準備將他們帶出城外殺害。 當時，釋摩男向舍衛國王請求說：『希望天子能答應我一個小小的願望。』國王問：『將軍想要什麼願望？』釋摩男說：『我希望能在池水中潛伏一會兒，在這段時間裡，讓所有的釋迦族人都能逃出城去。』大臣們勸諫說：『大王應該答應釋摩男的請求，看他在水中能待多久。』國王就答應了他的請求。釋摩男隨即潛入池中，用頭髮纏繞住樹根而死。國王覺得他在水中待的時間太久了，便派使者去檢視：『釋摩男在水中做什麼？』使者按照國王的吩咐去檢視，發現釋摩男在水底已經死了，便回來稟告國王：『天子！釋摩男用頭髮纏繞樹根而死。』國王隨即絞殺了城中剩餘的釋迦族人，又問：『所有出生的釋迦族人都死了嗎？』臣子回答說：『都已經被大象踩死了。』國王便從那裡返回了自己的國家。 佛陀在傍晚時分，告訴所有的比丘說：『我們一起去逝心須加利講堂。』比丘們都回答說：『是。』佛陀就和眾比丘一起前往逝心講堂，途中經過釋迦族人被殺的地方，釋迦族人中還有能說話的人，遠遠地看見佛陀，就大聲呼喊冤屈，佛陀聽到釋迦族人的呼喊，感到非常悲痛。佛陀就對眾比丘說：『愚癡的人樓勒所犯的罪過不小。』佛陀便來到釋迦族人被殺的地方，化現出無數的自然床鋪，佛陀和比丘們都坐了上去。

English version: At that time, King Pasenadi of Kosala sent a message to the Shakyas, saying, 'My uncles, what grievances do you hold against me that you refuse to open the gates? I only wish to pass through briefly and will leave the city soon, not staying long.' Among the Shakyas, those who believed in the Buddha's teachings, practiced the Dharma, and had unwavering faith in the path, said, 'There is no need to open the gates.' However, those Shakyas who had not fully taken refuge in the Buddha, Dharma, and Sangha, who lacked true faith, and harbored doubts, thought it was acceptable to open the gates. They further discussed, 'We cannot do this, for there might be enemies among us. Let us all sit down and decide by drawing lots. Those who do not accept a lot do not wish the king to enter; those who accept a lot wish the king to enter. We shall follow the majority. There should be few who do not accept a lot.' The crowd said, 'We should open the gates for the king to enter.' Thus, the Shakyas opened the gates. As soon as King Virudhaka entered Kapilavastu, he immediately seized all the Shakyas, intending to take them out of the city and kill them. At that time, Shakya Mahanama requested of King Pasenadi, 'May Your Majesty grant me a small wish.' The king asked, 'What wish do you desire, General?' Mahanama said, 'I wish to submerge myself in this pond for a short while, during which time, let all the Shakyas escape from the city.' The ministers advised, 'Your Majesty should grant Mahanama's wish, to see how long he can remain in the water.' The king granted his wish. Mahanama then submerged himself in the pond, wrapping his hair around a tree root and dying. The king, finding that he had been in the water for too long, sent messengers to investigate, 'What is Mahanama doing in the water?' The messengers went as instructed and found Mahanama dead at the bottom of the pond. They returned and reported to the king, 'Your Majesty! Mahanama has died by wrapping his hair around a tree root.' The king then strangled the remaining Shakyas in the city and asked, 'Are all the Shakyas who were born dead?' The minister replied, 'They have all been trampled to death by elephants.' The king then returned to his own kingdom. In the evening, the Buddha told all the monks, 'Let us all go to the Jetavana Monastery.' The monks all replied, 'Yes.' The Buddha then went with the monks to the Jetavana Monastery. On the way, they passed the place where the Shakyas had been killed. Some of the Shakyas who were still able to speak, seeing the Buddha from afar, cried out their grievances. The Buddha, hearing the cries of the Shakyas, felt great sorrow. The Buddha then said to the monks, 'The foolish Virudhaka has committed no small sin.' The Buddha then came to the place where the Shakyas had been killed and manifested countless natural beds. The Buddha and the monks all sat down.

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。佛為諸釋，廣說經法竟，謂比丘言：「汝曹意何趣？屠者以是作是業，以是生活，從是因緣，寧可得樂乘聖像、神馬、七寶車不？」比丘對曰：「終不得。」佛言：「善哉！意亦如是，不見、不聞屠以是業自立，可得富樂。何以故？屠者無慈心哀意，觀占諸獸故。」

佛復言：「比丘！汝曹意何趣，漁獵者及屠牛者，以是故作以是業，以是自生活，寧得乘神像、聖馬、寶車、恣意富樂不？」比丘對曰：「終不得。」佛言：「善哉！我亦不聞、不見漁、獵、屠牛，是業自活，可致富樂。何以故？子曹遠哀、無慈觀，占獸以是遠樂奈何道。此愚癡人，乃于向道得果者傷害之，乃知是子亦遠善，當生見其從是，七日當爲水所漂。比丘！以故當慈心，莫學傷害心，至見燒枉，亦莫生害意。」

佛以是本、以是因緣、以是義生，令弟子悉解為曹卷語檢，為後世作明，使我經道久住世間。

佛爾時說是義足經：

「從無哀致恐怖，　　人世世從黠聽， 　今欲說義可傷，　　我所從舍畏怖。 　展轉苦皆世人，　　如干水斷流魚， 　在苦生欲害意，　　代彼恐癡冥樂。 　一切世悉然燒，　　悉十方亂無安， 　自貢高不捨愛，　　不見故持癡意。 　莫作縛求冥苦，　　我悉觀意不樂， 　彼致苦痛見刺，　　以止見難可忍。 　從刺痛堅不遺，　　懷刺走悉遍世， 　尊適見拔痛刺，　　苦不念不復走

現代漢語譯本：佛陀為眾釋迦族人廣泛宣講佛法后，對眾比丘說：『你們認為如何？屠夫以殺生為業，以此為生，從這樣的因緣來看，難道能夠享樂，乘坐神像、神馬、七寶車嗎？』比丘們回答說：『絕對不能。』佛陀說：『說得好！我的想法也是這樣，我沒有見過、也沒有聽說過屠夫以殺生為業，能夠因此而富裕快樂。為什麼呢？因為屠夫沒有慈悲憐憫之心，只顧著宰殺各種動物。』 佛陀又說：『比丘們！你們認為如何？漁獵者和屠牛者，以捕殺和宰殺為業，以此為生，難道能夠乘坐神像、神馬、寶車，恣意享樂嗎？』比丘們回答說：『絕對不能。』佛陀說：『說得好！我也沒聽說過、沒見過漁獵者和屠牛者，以這些為業能夠致富享樂。為什麼呢？因為這些人遠離慈悲憐憫之心，只顧著捕殺動物，這樣怎麼能得到快樂呢？這些愚癡的人，甚至會傷害那些已經證得道果的人，要知道這樣的人也遠離了善，當看到他們因為這些惡行，七天後被水淹死。比丘們！因此應當心懷慈悲，不要學習傷害之心，即使看到火災，也不要產生傷害的念頭。』 佛陀以這個根本、這個因緣、這個道理，讓弟子們都理解，並記錄下來，作為後世的明鑑，使我的佛法長久流傳於世間。 佛陀當時說了這首義理完備的偈頌： 『從無慈悲導致恐懼，世人世世代代都從聰明人那裡聽聞，現在要說的道理令人悲傷，我所捨棄的是恐懼。輾轉受苦的都是世人，如同乾涸的水中斷流的魚，在痛苦中產生傷害的念頭，代替他們的是恐懼和愚昧的快樂。一切世間都在燃燒，十方混亂不安，自高自大不捨棄貪愛，因為看不見真相而執著于愚癡的想法。不要作繭自縛，追求黑暗的痛苦，我看到這些都感到不快樂，他們所遭受的痛苦如同被刺扎傷，難以忍受。從被刺傷的痛苦中堅決不放棄，懷著刺痛奔走於世間，尊者看到后拔出痛苦的刺，痛苦不再，也不再奔走。』

English version: After the Buddha had extensively explained the Dharma to the Shakyas, he said to the monks: 'What do you think? Can a butcher, who makes a living by killing, and whose livelihood depends on it, enjoy riding on sacred elephants, divine horses, and seven-jeweled carriages?' The monks replied, 'Absolutely not.' The Buddha said, 'Well said! My thought is the same. I have neither seen nor heard of a butcher who makes a living by killing and becomes wealthy and happy. Why? Because a butcher has no compassion or pity, and only focuses on slaughtering various animals.' The Buddha further said, 'Monks! What do you think? Can hunters and cattle slaughterers, who make a living by hunting and slaughtering, enjoy riding on sacred elephants, divine horses, and jeweled carriages, and indulge in pleasure?' The monks replied, 'Absolutely not.' The Buddha said, 'Well said! I have neither heard nor seen hunters and cattle slaughterers who make a living by these means become wealthy and happy. Why? Because these people are far from compassion and pity, and only focus on hunting animals. How can they find happiness this way? These foolish people even harm those who have attained the fruits of the path. Know that such people are also far from goodness, and when they see that they will be drowned by water in seven days because of these evil deeds. Monks! Therefore, you should have compassion and not learn to harm others. Even when you see a fire, do not generate thoughts of harm.' The Buddha, based on this foundation, this cause, and this principle, made all the disciples understand and record it, as a clear mirror for future generations, so that my Dharma may long endure in the world. The Buddha then spoke this verse, complete in meaning: 'From lack of compassion comes fear, people have heard this from the wise for generations. The principle I am about to speak is sorrowful, what I have abandoned is fear. All beings suffer in this world, like fish in a dried-up stream. In suffering, they generate thoughts of harm, and in their place is fear and the pleasure of ignorance. All the world is burning, the ten directions are chaotic and without peace. Arrogant and unwilling to let go of attachment, they cling to foolish ideas because they cannot see the truth. Do not bind yourself, seeking dark suffering. I see this and am not happy. The pain they endure is like being pierced by thorns, unbearable. From the pain of being pierced by thorns, they do not give up, running through the world with the thorns. The Venerable One sees and pulls out the painful thorns, the pain is gone, and they no longer run.'

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。 　世亦有悉莫受，　　邪亂本舍莫依， 　欲可厭一切度，　　學避苦越自成。 　住至誠莫妄舉、　　持直行空兩舌、 　滅恚火壞散貪、　　舍惱解黠見度、 　舍瞢瞢莫睡臥，　　遠無度莫與俱， 　䛴可惡莫取住，　　著空念當盡滅。 　莫為欺可牽挽，　　見色對莫為服， 　彼綺身知莫著，　　戲著陰求解難。 　久故念舍莫思，　　亦無望當來親， 　見在亡不著憂，　　離四海疾事走。 　我說貪大猛弊，　　見流入乃制疑， 　從因緣意念系，　　欲染壞難得離。 　舍欲力其輩寡，　　悉數世其終少， 　舍不沒亦不走，　　流已斷無縛結。 　乘諦力黠已駕，　　立到彼慧無憂， 　是胎危疾事護，　　勤力守可至安。 　已計遠是痛去，　　觀空法無所著， 　從直見廣平道，　　悉不著世所見。 　自不計是少身，　　彼無有當何計？ 　以不可亦不在，　　非我有當何憂？ 　本癡根拔為凈，　　后栽至亦無養。 　已在中悉莫取，　　不須伴以棄仇， 　一切已棄名色，　　不著念有所收。 　已無有亦無處，　　一切世無與怨， 　悉已斷無想色，　　一切善悉與等。 　已從學說其教，　　所來問不恐對， 　不從一致是慧，　　所求是無可學。 　已厭舍無因緣，　　安隱至見滅盡。 　上不憍下不懼，　　住在平無所見， 　止凈處無怨嫉，　　雖乘見故不憍。」

佛說是義足經竟，比丘悉歡喜

現代漢語譯本： 世間也有許多人不能接受真理，邪惡混亂的根本就應該捨棄，不要依附。 慾望可以厭棄一切的尺度，學習避開痛苦，超越自我而成就。 安住于至誠，不要妄動，保持正直的行為，摒棄兩舌。 熄滅嗔恚的火焰，摧毀散漫的貪慾，捨棄煩惱，以智慧洞察一切。 捨棄昏昧，不要貪睡，遠離無度的人，不要與他們為伍。 可憎的事物不要執著，執著于空念也應當全部滅除。 不要被欺騙所牽引，見到美好的事物不要被迷惑。 知道那華麗的身體是虛幻的，不要執著，在戲論中尋求解決困難。 對於過去很久的念頭，要捨棄，不要再思念，也不要期望未來會親近。 對於現在失去的，不要憂愁，離開四海，迅速行動。 我說貪慾是巨大的猛烈弊端，見到慾望的流入，就要制止疑惑。 從因緣產生的意念，被慾望所染污，很難脫離。 捨棄慾望的人很少，世間最終能做到的人也少。 捨棄慾望的人不會沉淪也不會迷失，慾望的流已經斷絕，沒有束縛。 憑藉真理的力量，智慧已經駕馭，到達彼岸，沒有憂愁。 身體如同胎兒般脆弱，要像保護疾病一樣保護它，勤奮努力，可以到達安穩的境地。 已經計劃遠離痛苦，觀察空性，不執著于任何事物。 從正直的見解出發，走上廣闊平坦的道路，不執著於世俗的見解。 自己不執著于這個渺小的身體，那麼沒有身體的時候又執著于什麼呢？ 因為不可得，也不存在，不是我所擁有的，又有什麼可憂愁的呢？ 將愚癡的根本拔除乾淨，即使後來再栽種，也不會再有滋養。 已經處於中間狀態，就不要再執著于任何事物，不需要依靠朋友，也不需要拋棄仇敵。 一切都已捨棄，包括名和色，不執著于念頭，不有所收穫。 已經沒有存在，也沒有去處，在世間沒有怨恨， 已經斷絕了無想和色，一切善都與平等。 已經從學習中聽聞教誨，對於所提出的問題，不會恐懼回答。 不從一致的見解出發，才是智慧，所追求的是無可學習的。 已經厭倦捨棄，沒有因緣，安穩地到達，見到滅盡。 對上不驕傲，對下不恐懼，安住在平等中，沒有所見。 安住在清凈的地方，沒有怨恨嫉妒，即使憑藉見解，也不會驕傲。 佛陀說完這部《義足經》后，比丘們都非常歡喜。

English version: In the world, there are those who cannot accept the truth; the root of evil and chaos should be abandoned, not clung to. Desire can be renounced in all its measures; learn to avoid suffering, transcend oneself, and achieve. Abide in sincerity, do not act rashly, maintain upright conduct, and abandon double-tongued speech. Extinguish the flames of anger, destroy scattered greed, relinquish vexation, and perceive all with wisdom. Abandon dullness, do not be greedy for sleep, stay away from those without measure, do not associate with them. Do not cling to what is detestable; clinging to empty thoughts should also be completely extinguished. Do not be led by deception; when seeing beautiful things, do not be deluded. Know that the ornate body is illusory, do not cling to it; seek solutions to difficulties in playful discussions. For thoughts of the distant past, abandon them, do not dwell on them, nor expect future closeness. For what is lost in the present, do not grieve; leave the four seas and act swiftly. I say that greed is a great and fierce evil; upon seeing the flow of desire, one should restrain doubt. Thoughts arising from conditions, stained by desire, are difficult to break free from. Few are those who abandon desire; few in the world ultimately achieve it. Those who abandon desire will not sink nor be lost; the flow of desire is cut off, with no bonds. Relying on the power of truth, wisdom has already taken control, reaching the other shore, without sorrow. The body is as fragile as a fetus; protect it as if protecting against illness; with diligence, one can reach a state of peace. Having planned to distance oneself from pain, observe emptiness, not clinging to anything. Starting from upright views, walk on the broad and level path, not clinging to worldly views. If one does not cling to this small body, then what will one cling to when there is no body? Because it is unattainable and does not exist, and is not something I possess, what is there to worry about? Uproot the root of ignorance completely; even if it is replanted later, it will not be nourished. Having reached the middle state, do not cling to anything; there is no need to rely on friends, nor to abandon enemies. Everything has been abandoned, including name and form; do not cling to thoughts, nor seek to gain anything. There is no existence, nor any place to go; in the world, there is no resentment. Having cut off thoughtlessness and form, all good is equal. Having heard the teachings from learning, one will not fear answering the questions asked. Not starting from a uniform view is wisdom; what is sought is beyond learning. Having grown weary of abandoning, without conditions, one reaches peace, seeing the end of extinction. Not arrogant to those above, nor fearful of those below, abiding in equality, without any views. Abiding in a pure place, without resentment or jealousy; even with views, one will not be arrogant. After the Buddha finished speaking this 'Meaningful Discourse,' the monks were all very joyful.

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佛說義足經卷下

現代漢語譯本 佛說義足經卷下

English version The Sutra of the Meaningful Foot, as spoken by the Buddha, Volume Two

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